Anusandhan 2000 00 SrNo 17

Author(s): Shilchandrasuri
Publisher: Kalikal Sarvagya Shri Hemchandracharya Navam Janmashatabdi Smruti Sanskar Shikshannidhi Ahmedabad
Catalog link: https://jainqq.org/explore/520517/1

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10.
मोहरिते सच्चवयणस्स पलिमंथू ( ठाणंगसत्त, ५२९)
'मुखरता सत्यवचननी विघातक छे'
अनुसंधान
श्रीहेमचन्द्राचार्य
प्राकृतभाषा अने जैनसाहित्य विषयक संपादन,
संशोधन, माहिती वगेरेनी पत्रिका पं. दलसुखभाई मालवणिया १७
स्मृति विशेषांक
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संपादको: विजयशीलचन्द्रसूरि हरिवल्लभ भायाणी
कलिकालसर्वज्ञश्रीहेमचन्द्राचार्य नवम जन्मशताब्दी _ स्मृति संस्कारशिक्षणनिधि
- अहमदाबाद
1700102012
238
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मोहरिते सच्चवयणस्स पलिमंथू (ठाणंगसुत्त, ५२९)
'मुखरता सत्यवचननी विघातक छे'
अनुसंधान प्राकृतभाषा अने जैनसाहित्य विषयक संपादन, संशोधन, माहिती वगैरेनी पत्रिका
१७ पं. दलसुखभाई मालवणिया स्मृति विशेषांक
संपादको : विजयशीलचन्द्रसूरि
हरिवल्लभ भायाणी
-
-
શ્રી હેમચમચાર્ય
कलिकालसर्वज्ञ श्रीहेमचन्द्राचार्य नवम जन्मशताब्दी
स्मृति संस्कार शिक्षणनिधि
अहमदाबाद २०००

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अनुसंधान १७
संपर्क :
हरिवल्लभ भायाणी २५/२, विमानगर, सेटेलाईट रोड, अहमदाबाद-३८० ०१५
पत्र-व्यवहार :
अतुल एच. कापडिया A-9, जागृति फ्लेट, महावीर टावर पाछळ, पालडी, अमदावाद-३८०००७ फोन : ६५८८८७९
प्रकाशक :
कलिकालसर्वज्ञ श्रीहेमचन्द्राचार्य नवम जन्मशताब्दी स्मृति संस्कार शिक्षणनिधि, अहमदाबाद, २०००
किंमत :
रू. १००-००
प्राप्तिस्थान :
सरस्वती पुस्तक भंडार ११२, हाथीखाना, रतनपोल, अहमदाबाद - ३८० ००१
लेसर-टाईप सेटिंग : मयंक शाह, रमणीय ग्राफीक्स
४४/४५१, ग्रीनपार्क एपार्टमेन्ट्स, सोला रोड, नारणपुरा, अहमदाबाद-१३ (फोन : ७४५१६०३)
मुद्रक :
क्रिष्ना ग्राफिक्स, किरीट हरजीभाई पटेल ९६६, नारणपुरा जूना गाम, अहमदाबाद-३८० ०१३ (फोन : ७४९४३९३)

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स्व. पं. दलसुखभाई मालवणिया

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निवेदन
सद्गत पं. दलसुख मालवणिया ए भारतीय दर्शनोना एक अधिकारी पंडित जन हता. बौद्धिक प्रतिभामां जेटली ऊंचाई तेमणे प्राप्त करेली, ते करतां अनेकगणी अधिक ऊंचाई तेमणे सज्जनतामां हांसल करेली. सदाचार, सादाई, सात्त्विकता, प्रामाणिकता अने निष्ठा - पं. मालवणियानी ऊंचाईना आ पांच अद्भुत शिखरो हता.
ता. २८-३-१९९९ना रोज, लगभग ९२ वर्षनी जैफ वये तेमनुं अवसान थयु. गुजरातना, भारतना तथा विश्वना विद्याविश्वने जबरी खोड पडी. ___ तेमनी विद्यासाधनाने तथा सज्जनताने अंजलि आपवा माटे 'अनुसन्धान'नो आ अंक 'पं. दलसुखभाई मालवणिया स्मृति विशेषांक' तरीके प्रसिद्ध थाय छे.
आ अंक माटे , पोताना विद्वत्तापूर्ण लेखो पाठववा बदल, अमो सर्व लेखक विद्वानोना आभारी छीए.
लि. विजयशीलचन्द्रसूरि डॉ. हरिवल्लभ भायाणी

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.
-Ashok Aklujkar
1
و
له
-H.C. Bhayani
32
سه
- H. C. Bhayani
43
- K. R. Chandra
47
»
- Rashesh Jamindar 52
अनुक्रम Love or Leave ? Bhartr-Hari's (?) Dilemma Alliteration of the Word-initial consonant in Modern Gujarati Compounds Some folk-etymologies in the Anuyogadvāra-sūtra Comparative Study of the Language of the Ācārānga and the Isibhāsiyāim both edited by Prof. Schubring Historio-Cultural Data as Available from Samarāicca Kahā Śrimad Rājacandra on the Necessity of a Direct Living Sad-guru Some Aspects of the Kaumudi- mitrāņanda On Sthātúś ca rātham in the Rgveda 1.70.7 : Jaina Concept of Memory The Jaina Universe in a Profile of Cosmic Man Sankārācārya and the Taittiriyo- panişad (with reference to his bhāsvus) Jaina Biology
w
-N. M. Kansara
66
- V. M. Kulkarni 75
j
- M. A. Mehendale 89 -
8. 20.
- Mohan Lal Mehta 94 - Suzuko Ohira 101
88.
- Vijay Pandya
110
87.
- J. C. Sikdar
122

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१३. जयवंतसूरिकृत बार भावना सज्झाय १४. सिंहावलोकनो- १
१५. जैन सन्ध्याविधि
१६. विहंगावलोकन
१७. शुभतिलकोपाध्यायरचित गायत्री
अध्ययन
१९. जैन परंपरामां परिचारणाभेदविचारएक तुलनात्मक नोंध
२०. कौशिक : एक अप्रसिद्ध वैयाकरण २१. पत्रचर्चा
२२. ' समारोह - समाचार '
२३. मैं कभी भूलूंगा नहीं
२४. भारतीय तत्त्वविद्याना अजोड विद्वानने स्मरणांजलि
२५. (स्व.) पंडितप्रवर दलसुखभाई मालवणियानी साहित्योपासना
• संपा. जयंत कोठारी
--
मन्त्रवृत्ति
१८. लोकतत्त्वनिर्णय : एक समीक्षात्मक - जितेन्द्र शाह
नगीन जी. शाह
नीलाञ्जना सु. शाह
मधूसुदन ढांकी

142
मधुसूदन ढांकी
160
• संपा. मुनि जिनसेनविजय 166
• मुनि भुवनचन्द्र
168
संपा. मुनि रत्नकीर्तिविजय 173
राजाराम जैन
- विजयशीलचन्द्रसूरि
जितेन्द्र शाह

190
200
201
217
219
222
226
233

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LOVE OR LEAVE ? BHARTR-HARI'S (?)
DILEMMA*
· Ashok Aklujkar 81.1 The first question mark in the title of this paper signals that I intend to discuss a situation in which a difficult decision is to be made --- a situation in which there are disadvantages and losses, no matter how one decides. What I wish to indicate with the second question mark is that the question I am raising about loving and leaving is not Bhartr-hari's (abbreviated to “BH” hereinafter, except in citations) dilemma alone -- that there is a universality to
Another clarification I should offer at the outset is that I assume that the following observation is valid: We set up dichotomies and then we find them too constraining, distorting of misleading. After entertaining them for a while - not without profit — we feel the need to transcend them. In the spirit of this observation, I wish to ask : what happens when an author well-known for his depiction of śrngāra shows an undercurrent of vairāgya and when the same author, equally well-known for leading a march of tanks of vairāgya, finds that the ground under his tanks is mined by the fifthcolumnists of śộngāra ?!
I am grateful to Professors Albrecht Wezler (University of Hamburg) and Gregory M. Bailey (La Trobe University) for helping me in catching typographical errors in an earlier version of the present contribution, origanally written for the “Seminar on Shanagara and Sringara" organised by Dr. Harsha V. Dehejia at Mumbai on 21-23 December 1998. The Gujarati word shanagara (which would be saņagāra/sangār in scholarly transliteration and which is cognate with Marathi singāra Hindi singāra etc.) used in the title of the seminar is historically the same as Sanskrit śrngāru. However, it has acquired the distinctive sense of physical embellishment. hody decoration, ornamentation, make-up.' This fact should be kept in mind while reading the following text.

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37THE7-89 • 2
$1.2 The question just elucidated can be asked in terms of the theory of śrngāra rasa or śānta rasa. Is the development of either rasa precluded or hampered by the intrusion of the signs of the other ? What exactly is the aesthetic process - assuming there is one – in compostions that refer to physical beauty or points of attraction but use them to urge renunciation ?? What would be the ultimate effect of a poem that, when read one way, depicted śụngāra and, when read another way, spoke of vairāgya?? However, I am not going to ask my question at such a theoretical and generalized level, because the insightful discussions of rasa-vighnas in the Sanskrit tradition address it to a significant extent, because in the examples I have seen (note 2) the ultimate impact is cleary one (that of vairāgva or a feeling conducive to vairāgya), and not mixed or intertwined, and because in the examples I can thing of (note 3) I cannot see how the development of syngāra and vairāgya can be anything but parallel, that is, again not intertwined. I will rather ask my question at a more concrete and paricular level - that of considering srngāra(“physical love', 'feeling or sentiment of love', 'aesthetic, especially literary, experience of love') and sanagāra('ornaments, decoration, make-up'; see note*) together.
$ 2.1 Given the realities of the present philological research, any talk about BH as an author must start with an acknowledgement of three personae: two almost exclusively from written literature and one largely from oral literature. The latter is not confined to Sanskrit, but is best preserved in Sanskrit sources deriving their material from legends and folktales that seem to have been current in many languages and dialects of Rajasthan, Madhya Pradesh, Gujarat and Maharastra, if not of other parts of India. This is predominantly the ‘leaving B' persona. He is either disillusioned by the unfaithfullness of his wife or is cured of his illusion by

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अनुसंधान - १७• 3
Gorakṣa-nāthat after an unparalleled demonstration of devotion by his wife. As a consequence, he gives up the life of gilded royal luxury and embraces the naturally adorned existence of a mendicant's life. Whether this BH is identical with either of the two Bs known to us from the literary remains generally titled (a) Śataka-trya and (b) the Vākyapadiya and the Mahābhāṣya-ṭikā is a question that has so far defied a convincing solution. Those who, rightly, notice a recurrent pessimism and disillusionment in the Śatakatraya naturally feel that the third renouncing BH is at least more likely to be the author of the Śataka-traya stanzas (cf. Kale 1971:iv; Jinavijaya 1959:8). On the other hand, the scholars who are aware of the mention by I-ching," a Chinese scholar who travelled through many parts of India in the late seventh century, that the author of the Trikāṇḍi or Vākyapadiya and Mahābhāṣya-ṭikā was a Buddhist monk (at least for a singnificant length of time) are more likely to accept that the 'monk-disciple-of-Gorakhnath' persona could have developed out of an earlier 'Buddhist monk' persona.
§ 2.2 The situation is made more complicated by the fact that the name of the Sataka-traya author could have been "Bhartṛ-hara" instead of "Bhartṛ-hari" (Kosambi 1948: Introduction, pp. 20, 22, 23; Jinavijaya 1959: 9-10) and that there is a remarkable similarity of attitude and a remarkable nearness in time and space between the Śatakatraya author and the Vaiyākaraṇa or Grammarian BH. The difference of name would suggest that the poet BH and the Vaiyakaraṇa BH were two different historical persons, albeit in a weak way, for a corruption of "hari" to "hara" can easily and independently occur in manuscripts.' On the other hand, the similarity of attitude is at such a fundamental level that it seems improbable that there could

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37
79-860 • 4
have been two authors with the same attitude and capable of giving forceful expression to that attutude in easy-flowing verses in just about the same area of India in the early centuries of the Christian Era. The research on BH, the Vaiyākarana, has established beyond any reasonable doubt that some important details in I-ching's account cannot be correct. The Vaiyākarana BH is unlikely to be a Buddhist and is unlikely to have died forty years before I-ching's visit to India (691-692 A.D.). Rather, he cannot be later than 450 A.D. Also, while he was sympathetic toward and accommodative of Buddism, he was not a follower of Buddhism in the usual or 'strong sense of the word. His place of residence is more likely to be those parts of western India in which the adherents of the Maitrāyaniya branch of Krsna Yajurveda were found in significant numbers. Now, through a systematic investigation of an impressive number of Sataka-traya manuscripts, D.D. Kosambi (1948:56-57, 59, 78-79, 81) has independently suggested that the stanzas constituting the oldest core of the Satakatraya could have been composed in the early centuries of the Christian Era (although they were collected as an anthology some centuries later), that there could be one author persona behind them, and that this persona is likely to have hailed from western India.
§ 2. 3 The similarity in fundamental attitude to which I have referred can be described thus: a relentless pursuit of the meaning of life, devastating honesty, ability to rise above conventional boundaries and antinomies, repeated return to perspectivism and a never-ending engagement with the manifestations of language. BH, the poet, is very probably the most translated author next to the author(s) of the Gitā (Bailey 1994:1) Modern Europe's interest in Sanskrit literature (as distinct from Sanskrit language) began

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3TTHET-810 • 5
with a Latin translation published in 1651 and based on what the Dutch Missionary Abraham Roger heard of the Sataka-traya stanzas from a south Indian Brahmin named Padmanābha. BH's poems are the only extensive body of classical Sanskrit literature that have a more than reasonable chance of antedating the works of Kālidāsa. ''In reading him, one is reminded of Omar Khayyam more than once by the poignant and novel expression that the unavoidable questions regarding 'life : death,' 'permanence : inpermanence' etc. receive. However, at the same time one feels that he has more varied capabilities than Khayyam. BH could have enriched the poetic conventions and techniques that the tradition made available to him, as well as set the pattern for the conventions and techniques that we find in later authors. All these considerations establish that he has a universal appeal that very few literary personalities can command. Practically, the same thing, with differend detains, will probably have to be said about BH, the Grammarian, in the next one hundred years or so (depending on how much interest the philosophy departments at Western universities take in non-Western philosophers.) He has anticipated the linguistic turn taken by Westetn philosophy in the 20th century in such a basic and comprehensive way, although his major aim was not to give such a turn to philosophy, that he will, if properly presented, force a rewriting of the global history of philosophy.
Thus, taking some risk, I will speak of a single revolutionary and legendary linguistico-literary as well as religio-philosophical persona called BH, born a few decades or centuries before or after the beginning of the Christian Era and ask what we learn from his Sataka-traya about saņagāra.
3.1 In the legends about BH, we have a mirroring of most of the qualities I have ascribed to him so far. He loves the day-to-day world but leaves it suddenly. He epitomizes

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31JHELT-89.6 the ordinary man's (frequently unarticulated) bond with the beautiful in this life and also with the fear that one day this beauty will no longer be his. After he leaves the runof-the-mill world, he has moments of spiritual delight and self-assurance but he also realises how strong the pull toward the beauty spots, visayas, of this life is.
Now, there is not much that could be said to be unique or unusual in this tension. Spiritual leaders are constantly telling us to think of what comes after the pleasant sensual experiences, as well as of what a razor's edge the path one takes to transcend them is. Of the great literatures of the world, Sanskrit literature is particularly rich in this respect (which fact, in turn, explains its perennial appeal to some extent). What sets BH apart is the clarity with which he faces the dilemma of loving and leaving, the varied expression he gives to it, the tradition he has obviously created or strengthened unlike anyone else, and the heart-rending honesty with which he gives expression to his trials and tribulations. l-ching tells us that BH became a monk seven times and that each time he separated himself from the monks as soon as he realised that improper thoughts had begun to dominate his mind." This uncompromising nature of his pursuit is seen also in his description of sensual pleasures and of worldly systematic (śāstra) knowledge. He wants the real, unalloyed, full 'stuff' and he makes no effort to conceal or qualify his failures and limitations. I am not aware of any other Sanskrit poet in whose case we come so close to believing that a personal experience is finding expression in his compositions (cf. Miller 1967:xvii-xviii; 1990:6.)14
$ 3.2 At least 5 stanzas of the 200 that Kosambi collects first as found in all versions of the Sataka-traya (nos. 81, 84, 85, 88, 135) speak of what I have called the basic dilemma of life' as one would speak of a dilemma -- that

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अनुसंधान - १७•7
is, with the requisite explicitness of antithesis. At least 4 stanzas out of the 152 that Kosambi collects next (nos. 222, 223, 224, 257) do the same.15 I do not think we need any additional proof to ascertain that BH recognized the dilemma for what it is and that the dilemma weighed heavily with him. 16 We come across lines such as the following, for example: satyam janā vacmi, na pakṣa-pätät,
lokeṣu saptasv api tathyam etat /
nānyam manohāri nitambinibhyo duḥkhaika-hetur na ca kaścid anyah //81//7 "I do indeed speak without bias,
this is acknowledged as truth among men: Nothing enthralls us like an ample-hipped woman; nothing else causes such pain." (Miller 1967:63 = 1990:60). kim iha bahubhir uktair yukti-śūnyaiḥ pralāpair dvayam iha puruṣāṇām sarvadă sevaniyam / abhinava-mada-lila-lālasam sundariṇām
stana-bhara-parikhinnam yauvanaṁ va vanaṁ vā 1/85/1 "Why all these words and empty prattle ? Only two worlds are worth a man's devotion:
the youth of beautiful women wearied by heavy breasts and full of fresh wine's excitement,
or the forest." (Miller 1990:61.)18
āvāsaḥ kriyatām gānge pāpa-vāriņi vāriņi /
stana-madhye taruṇyā vā mano-hāriņi hāriņi // 135 // "Rest yourself on a shore of the Ganges
whose waters ward off sin,
or between the breasts of a maid

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3TKİT-plo.8
whose necklace snares the mind.” (Miller 1967:99 = 1990:78)
Similar in vein is the following poem which finds itself on the outskirts of the 200 having the best chance to be BH's genuine compositions but which has a vary strong chance
of being authentic in terms of the versions in which it is - attested as well as the way it expresses a disturbingly poignant thought:
eko rāgișu rājate priyatamā-dehārdha-hāri haro nirāgeșu jino vimukta-lalanā-sango na yasmāt paraḥ / durvāra-smara-bāna-pannaga-vişa-vyāsanga-mugdho janaḥ seṣaḥ kāma-vidambito hi viṣayān bhoktuṁ na moktum
ksamaḥ //2241/ Here, the poet in effect tells us this: If it is to be love or śrīgāra, it should be so absolute as in the Ardha-nāriśvara Siva, leaving no room for the duality of the lover and the loved. It it is to be detachment, it should be so firm as to rival that of Siva. Unfortunately, neither seems to be within the reach of human beings. They seem to be condemned to an in between state of poison-filled delirium."
$ 3.3 The varied and forceful expression of the dilemma, regarding which I just gave evidence, is accompnied by a very straightforward, no-holds-barred, expression of personal frustrations and failures in overcoming desire or craving (stanza nos. 102, 147, 149, 155, 158, 160, 176, 185), on the one hand, and an honest expression of (at least moments or degrees of) success (stanza nos. 6, 187, and possibl stanza nos. 291, 301, 308, 344), on the other. Thus, for example:
bhogā na bhuktā, vayum eva bhuktās. tapo na taptam, vavam eva taptāḥ /
kālo na vāto, vuyam eva yātās.

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37THET-819.9 tļşņā na jirņā, vayam eva jirñāḥ // 155 l/ I did not consume. I was consumed. 20 I did not scorch the pleasure-seeker. I was scorched. 21 Time did not go away. I went away.22 Craving did not wither. I withered.23 bhikṣāśanam, tad api nirasam eka-vāram, sayyā ca bhūḥ, parijano nija-deha-mātram / vastram ca jirņa-sata-khandamayi ca kanthā, ha hā tathāpi viṣayā na parityajanti //158 // “Begging for food, I eat one tasteless meal a day. The earth is my bed. These four limbs are my only companions. I wear a tattered old cloak patched together from hundreds of rags. Ah ! Ah ! Still this thirst for pleasure won's abandon me !
(Cort 1983:24) yadāsid ajñānaṁ smara-timira-saṁskāra-janita tadā drstaṁ nārimayam idam aśeșam jagad api. idānim asmākam pațutara-vivekāñjanajusāṁ : samibhūtā dệsțis tri-bhuvanam api brahma manute?4 116 // “When I was ignorant. under the influence of passion's darkness, I saw everything in the entire world as woman. Now that I have the salve of superior discernment, my vision, restored, 25

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3TTHET-810 • 10 sees all the three worlds as nothing but brahman."26
$34 On the other side of the intensity seen here is an uncompromising expectation regarding what an ideal sensual experience should be like :
agre gitam, sarasa-kavayaḥ pārśvato dākṣiṇātyāḥ, prşthe lilā-valaya-ranitaṁ cāmara-grāhiņinām / yady asty evaṁ kuru bhava-rasāsvādane lampațatvam, no cec, cetaḥ, praviša sahasā nirvikalpe samādhau // 183 // “A song is going on in the front.
On the sides are seated southern poets, masters of literary effect.
At the back are heard the jingling bracelets of the fanning maids.
If it is a set-up like this, go ahead and enjoy the delights of the world ! But if not, o my mind, plunge at once into a uniform state of meditation."27
$3.5 Now, what could be the nature of the psychological association with saņagāra of a man who is so clearly conscious of the two diametrically opposite forces working on his mind and who is so honest, open, articulate, and intense in speaking about them ? I think we could learn something valuable about him and his society if we catch him unawares -- while he is struglling with something so fundamental to his existence and is unaware that we are observing him not for his message but what the carriers of his message are. The process would be similar to what good researchers de in determining authorship on the basis of stylistic-statisucal considerations. In such studies, what really matter are not

Page #20

31 THEA-86 • 11 the denotative or referential words, especially the common vocabulary or the technical jargon of the field (important though they are), but the particles etc. A clever person can imitate the common vocabulary and technical jargon, but while he is busy doing that his 'slip? in terms of particles and syntax is likely to show. Now, if with this methodological detective consideration in mind, we study BH's poems, we find that the references to ornaments are surprisingly far and few in between. Also, they are restricted to muktā “pearls,' muktā jāla "pearl strings', mostly 'necklaces,' divyāmbara or pratanu vasana 'fine garment', kundala ‘earring,' kankaņa or lilā-valaya “bracelet,' keyūra 'arm ornament,'hāra 'necklace,' mekhalā or kāñci 'girdle, waistband,' and nūpura ‘anklet' (stanzas 7, 21, 76, 80, 97, 117, 139, 147, 183, 326, 326, 349). Further, a preference for natural ornaments is seen (e.g., stanzas 54, 134, 349, 144, 297, indirectly also 141) as in Kālidāsa. For example, in a poem reminiscent of Omar Khayyam's most well-known rubai,
“Here with a loaf of bread beneath the bough, a flask of wine, a book of verse---- and thou beside me singing in the wilderness – and wilderness is paradise now.” 28 BH says: mālati sirasi jrmbhaņonmukhi, candanaṁ vapuși kunkumāvilam / . vakşasi priyatamā mudālasā, svarga eșa parišişța āgataḥ //116/1 “White Jasmine about to bloom in her hair; sandal paste mixed with saffron on her body; my dearest one, languorous in her intoxicating youth,

Page #21

3TTHET-89 • 12
resting on my chest! This is nothing but heaven paying me a visit. "29
These highly selective references to ornaments, in turn, agree with the predilection the author shows for certain parts of the female body; e.g., breasts and hips, as in:
vacasi bhavati sanga-tyāgam uddiśya vārttā śruta-mukhara-mukhānāṁ kevalaṁ paņditānām / jaghanam aruņa-ratna-granthi-kāñci-kalāpam kuvalaya-nayanānāṁ ko vihātuṁ samarthaḥ //147/1 “Talk about renunciation of attachments only occurs in the speech of learned men whose mouths are eloquent with learning. Who can forake the hip, girdled with knots of rubies, of lotus-eyed women ?" (Bailey 1994:17)
A well-integrated poetic personality thus emerges - one that has its definite preference points or eye-catchers, which are common and easy to notice but which imply that the living and the moving are more important than the artificial and the unresponsive.
$3.6 When the preceding observation is conveyed to him a historian with an interest in material culture may conclude that the references to artificial physical ornaments are sparse and general - there are not many' specific words denoting variety in the categories of necklaces, anklets etc.— probably because not many ornaments of the artificial physical type were known. A sholar specialising in the sociolinguistics of ancient India may conclude that the references tend to be general because Sanskrit in BH's time was a literary language not frequently employed to speak of objects of the everyday

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375FT-810 • 13
give-and-take. However, I think a conclusion of another kind is more justified in the present situation. BH makes it a point in several stanzas (nos. 41, 54, 72, 76, 90) to play down the value of physical ornamentation. This is accomplished sometimes by simply suggesting that the physical ornaments have no role to play, sometimes by contrasting a physical ornament with an abstract quality and sometimes by juxtaposing one abstract quality with another abstract quality, as the following three poems will show :
vaktram candra-vidambi, pankaja-parihāsa-kşame locane, varṇaḥ svarņam apākarışņur, alini-jisņuḥ kacāyāṁ cayaḥ / vakṣojāv ibha-kumbha-vibhramaharau, gurvi nitamba-sthali vācāṁ hāri ca mārdavaṁ, yuvatișu svābhāvikam
- mandanam //90/1 “A face to rival the moon, eyes that make mockery of lotuses, complexion eclipsing gold's luster. thick tresses that shame the black bee, breasts like elephant's swelling temples, heavy hips, a voice enchanting and softThe adornment in maidens is natural.” (Miller 1990:63)31 śrotram śrutenaiva, na kundalena, dānena pāņir, na tu kankaņena / vibhāti kāyaḥ karuņā-parāņāṁ paropakāreņa, na candanena //5411 "The ear of a compassionate man is graced by the scroptures, not by pendants:

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अनुसंधान - १७ • 14
his hand by bounty,
not by bracelets;
his body by benevolence,
not by sandal paste." (Miller 1990:51)32
aiśvaryasya vibhuṣaṇaṁ sujanatā, śauryasya vāk-saṁyamo jñānasyopasamaḥ, śamasya vinayo, vittasya pātre vyayaḥ/ akrodhas tapasaḥ, kṣamā prabhavitur, dharmasya nirvyājatā sarveṣām api sarva-kāraṇam idam silam param bhūṣaṇam //41//
"Kindness is an ornament for power,
restrained speech for valor,
dispassion for wisdom,
discipline for tranquility,
munificence for wealth,
forebearance for austerity, patience for majesty,
and candor for duty
but moral conduct, the cause of all,
is a gem that crowns the rest." (Miller 1990:45)
Also, when BH describes a situation that he obviously values in the area of sensual experiences, relatively abstract achievements of culture almost always enter the scene in a very natural way. Without poetry, music or display of sharp erudition, nothing is really enjoyable to him. In another stanza reminding us of Omar Khayyam's rubai quoted in §3.5, he
says:

――――
āvāsaḥ kilakiṁcitasya dayitā pārśve vilāsālasā, karṇe kokila-kāmini-kala-ravaḥ, smero latā-maṇḍapuḥ /

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TIHET-89 • 15
gosthi sat-kavibhiḥ samaṁ katipayair, mugdhāḥ sitāmsoḥ karāḥ kesāṁcit sukhayanti cātra hrdayam caitre vicitrāḥ
srajaḥ //138/1 “By the side is the beloved, an abode of love's articulations, relaxing after the fun. The sweetly indistinct cooing of the cuckoo is approaching the ear. The bower of creepers is coming to life. Ralaxed talk with select masters of poetry is going on. The bright rays of the moon are hanging around, as if mesmerized. And, in such a Spring, garlands of many a sort are gladdening the hearts of the few fortunate ones. "33
Similar to the preceding in integrating culture with nature is :
ramayāś candra-maricayas trņavati ramyā vanānta-sthali
ramyaṁ sādhu-samāgamāgama-sukham, kāvyeșu rumyāḥ kathāḥ / .
kopopāhita-bāspa-bindu-taralaṁ ramyaṁ priyāyā mukham,
sarvaṁ ramyaṁ, anityatām upagate citte na kimcit punaḥ //193/1
"Attractive are the rays of the moon. Attractive is the grassy ground in the woods. Attractive is the pleasure of good company. Attractive are the stories told in poetry. Attractive is the beloved's face

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अनुसंधान - १७• 16
with its shimmering of tears of anger.
Yes, everything is attractive.
But once the mind has sensed impermanence, nothing, nothing is the same.
Further, it is noteworthy that in the rare instances in which BH refers to physical ornaments the ornament itself never acts as his direct stimulant.35 It is either the body parts (stanza 97, 102, 119, 131, 146) or the glance which functions in this capacity (stanza nos. 79, 80, 92, 262, 282).36 Now, glance in such contexts implies convention, the ability to grasp much on the basis of a momentary movement of a small part of the body in short, unarticulated but subtle and cultured communication. That is the level at which the attractive things of the world ensnare our poet :
smitena bhāvena ca lajjayā dhiyā
paran-mukhair ardha-kaṭākṣa-vikṣitaiḥ /
vacobhir īrṣyā-kalahena lilayā,
samasta-bhāvaiḥ khalu bandhanam striyah //79/1 "With smiles, affection, modesty, and art;
hostile looks and ardent glances;
eloquence, jealous quarrels, and play37
with all her emotions woman enchains us." (Miller 1990:59)
34
bhru-cāturyākuñcitākṣāḥ kaṭākṣāḥ
Snigdha vāco lajjitāntāś ca hāsāḥ /
lila-mandam prasthitam ca sthitam ca
striņām etad bhūṣaṇaṁ cayudham ca //92//
"Side glances with eyes curved by the dexterity of brows, affectionate words, laughs ending in coyness, playful languor, whether moving or still

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37THET-89 • 17 this is both ornament and weapon of woman."38
Obviously, BH presupposes a society in which the language of the eyes is pretty and is pretty well-developed.
Thus, I do not think that one can simply opt for a materialistic or sociolinguistic explanation and put aside the possibility of a philosophy of high culture or aesthetics. On the contrary, the way the poet presupposes the participation of his readers in the individual instances or examples of his way of looking at things leaves no doubt that such aesthetics was not just ideosyncretic or personal. It must have been a dominant way of thinking in the circles in which he was brought up and moved."
$3.7 There is another aspect of ornamentation in the Satakatraya that belongs to a different sphere and could even be considered paradoxical or contrary. While the author is grappling with very fundamental problems of human existence and is forthright and original, his stanzas frequently come out like well-chiselled idols.40 If a statement approaching the force of a slogan or a manifesto is to be made, the metres chosen remind us of cascades, as in
mātsaryam utsārya vicārya kāryam āryāḥ samaryādam idam vadantu / . sevya nitambāḥ kimu bhūdharāņām uta smara-smera-vilāsininām //84/1 “Cut off all envy, examine the matter, tell us decisively, you noble men. which we ought to attend upon: the sloping sides of wilderness mountains or the buttocks of women abounding in passin?”
(Miller 1967:65 = Miller 1990:61)"

Page #27

BITHENT-810 • 18 Compare with this the leisurely and sonorous movement of :
urasi nipatitānāṁ srasta-dhammilakānāṁ mukulita-nayanānāṁ kimcid-unmilitānām / upari-surata-kheda-svinna-ganda-sthalinām adhara-madhu vadhūnāṁ bhāgyavantaḥ pibanti //123/1 “She is lying on the chest. The braid of her hair has come loose. Her eyes are buds, half-closed half-open. She has relaxed, just a little. Her young cheeks are wet with the sweat brought by the fatigue of making love like a man. The honey of the lips of such a woman, only the blessed ones get to drink. ""42
As the same stanzas illustrate, alliteration and symmetrical phrasing are also found. Rarely indeed does a meaning unit step beyond a pāda unit or a cesura. The effect created is frequently that of a highly proportionate Ardha-nāriśvara statue.
Does this not introduce artificiality in the composition and indicate that the poet is not as spontaneous as we would expect him to be if we wish admire his honesty of sentiment and forthrightness of expression ? Besides, are there not stanzas in the Sataka-traya that appear to be the poet's experiments with the same theme (e.g, compare no. 79 with nos. 89, 92, 93)?.
Due weight must be attached to these questions. However, we should also bear in mind that what seems artificial or forced to one person can be very easy and natural to another. Most of the alliteration and symmetry in the Sataka-traya

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37THETF-869 • 19 is morphology-based (cf. stanza nos. 210, 236, 264, 324, etc.). If the author was a grammarian who spent years and years exploring relationships between forms, he could easily utilize his knowledge to create the features we have identified - as if no deliberate effort was involved. In fact, he does not even have to be a grammarian. The pre-modern Indian educational system usually gave such a strong foundation in grammar even to those who later specialized in fields other than grammar that toying with the morphology of the language became their second nature. Furthermore, we should entertain the possibility that BH might not have edited his compositions to ensure that they contained no repetition or that only the best of stanzas with similar content were retained. This is especially likely to be the case if worldly recognition carried little value for him. He could have composed spontaneously on his favourite themes at different places and just left the compositions for posterity to collect and edit if it wished to do so. Thirdly, exploring the possibilities of language could have been some kind of Yoga for him. Just as a superior Brahmin did not perform the Agni-hotra simply to ensure safe passage for the Sun43 but also as a mental discipline for himself - to cultivate restraint and patience (to keep his blood-pressure down, if you will) or to nourish the spirit of karma-yoga in him, our poet might have worked steadily at thought, language, metres etc. to develop his concentration and to practice a śilpa-yoga in the relatively ethereal medium of language.
Foot-notes 1. Even a non-specialist of the field huis telt this to be a feature of
the poems of BH. Wm. Theodore de Bary. in his Foreword to Miller 1967, writed : "The poetry attributed to Bhartrihari does so conceive of [the Indian people that is, as very worldly and very worldrenouncing), but reveals also the conflict they experience between

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अनुसंधान - १७•20
a profound attraction to sensual beauty and the yearning for liberation from it. In a classic style and refined language, Bhartrihari shows how creative the tension between these opposing lives could be. And not in these lives alone for they help us to understand how most great Indian art could be at once so sensuous and so spiritual." Cf. also Kosambi 1948 Editor's Preface: "Bhartṛ-hari's poetry..." Miller 1967:xvi:"...a tone of irony, skepticism, and discontent..."
2.The implicit reference here is to works such as śṛngāra vairāgyatarangiņi. At least two compositions go by this name: (a) Somaprabhācārya's, printed in Kavya-mālā, gucchaka 5, pp. 142-165, with Sukha-bodhikā vṛtti, Bombay: Nirnaya-sagara Press, 1888. (b) Diväkaramuni's, published by Abhaya-candra Bhagavana-dāsa, probably in Ahmedabad, and distributed by Śri-Yaso-vijaya-Jaina-gratha-mālā Office, Khara-geta [=Khargate], Bhāva-nagara, Kāṭhiyāvāḍa, 1916.
3.I do not know if such a poem actually exists, but I am sure the Sanskrit poets were capable of writing one, given the success they have registered in narrating two of more stories simultaneously with the same sequence of syllables. If paranomasia could enable them to cover the stories of the Rāmāyaṇa and the Mahabharata with a common phonetic continum in compositions like the Raghava-pāṇḍaviya, I do not see why, if they put their mind to it, they could not write texts that served as a locus for both the ecotic and the ascetic content. 4. Alternative spellings: Gorakha-nātha, Gorakh-nath.
5. The stories alluded to here can be found in Gopinath 1896:4-8, 1923, 43-39; Kosambi 1948: Introduction pp. 79-80, Cort 1983:7-9, Miller 1967:xvi-xvii and Miller 1990:3. It should, however, be noted that in providing these references I am confining myself to the publications referred to elsewhere in this article. The actual body of literature collecting BH stories and discussing them is much larger. 6. Older spelling: I-tsing.
7. In my experience, loss of writing strokes occurs much more commonly in manuscripts than the addition of strokes. Both "hari" and "hara" being very common words, a scribe can easily write one under the influence of the other. Seeing a predilection toward Hara in the Śatakatraya stanzas (1, 317, 325, 338, 339, 344, 347 etc.), a scribe could have changed "hari" to "hara", but a similar explanation cannot be given for the attestation of "hari".
8. (a) This article is not the occasion to enter into a full discussion of BH as a historical personality or of the identity of the various BHs that our

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अनुसंधान - १७•21
sources present to us. I have referred to only a few philological details and concentrated on those considerations which are ligically closer to the observations I make below. An allied discussion is available in Miller 1990:23
24.
(b) I am not claiming that conclusive proofs are available for the position for which I have indicated preference. My intention is only to point out that possibility which seems stronger.
(c) When Kosambi (1948: Introduction p. 79) expressed the following view he was obviously thinking on a background of research which has since become outdated: "There is nothing common to the two [namely, BH associated with the Sataka-traya and BH, the author of the Vakyapadiya] except the name, and as the Vakyapadiya is the last work in the great tradition of classical Sanskrit grammar, the solecisms we have noted earlier would seem to exclude the possibility of identification.... that Bhartṛ-hari [=The Vakyapadiya author], on reading 1-tsing closely, is seen to be an ardent Buddhist... but there is nothing in our collection [=Sataka-trayādi] that could be traced to
such an author."
Kosambi was apparently not aware that Kunhan Raja had pointed out in 1936 that the year of BH's death mentioned by I-ching cannot be correct. Most of the research locating the grammarian BH in western India is a product of the last three decades. Kosambi cannot be expected to have known it.
Since Kosambi's own research indicates (a) that BH did not put together any collection of stanzas that later led to the formation of the Sataka-traya and (b) that the relevant stanzas were later collected under the belief that they were BH's, the solecisms noticed in a couple of stanzas cannot, with certainty, be attributed specifically to BH. They can be attributed to the earliest reconstructible form of the collection but that form itself not in its entirety attributable to a single author well-versed in grammar.
As for Kosambi's last point, hardly any scholar accepts I-ching's description of BH as a Buddhist in a literal sense. All that I-ching's statement really proves is that by his time BH had become a legend and the Buddhists too claimed him as one of their own.
9. Kosambi (1948: Introduction pp. 80-81) determines the tone that gives the stanzas their unity in a very different way: the discontent of a Brahmin who could not get to live a materially comfortable life despite his learning and mastery of Sanskrit. In my view, such a determination is based on the fallacy of taking recurrence of themes as a reflection of the true state of affairs in the author's personal life. In the present case it is all the more fallacious to depend on the frequency of voicing of

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3TTHET4-869 • 22
discontent to derive very specific inferences about the author's personal life. If a certain type of stanza came to be attracted to the collection from a very distant past and if this process had gone on for several centuries as Kosambi himself has rightly concluded, the unity we feel in the collection must be of a deeper and general kind. It must be a philosophical or temperamental unity, not one arising out of a specific personal circumstances of a single individual. In identifying the unifying element of the collection Kosambi, an impressively versatile and imaginative practitioner of textual criticism, has allowed his own social and political
philosophy to read what the available evidence does not warrant. 10.I am as yet not convinced that Aśva-ghosa wrote before Kālidāsa, that
the surviving versions of Svapna-vāsava-datta and Pratijñā-yaugandharāyana come from a period extending beyond Kālidāsa or that the other plays attributed to Bhāsa were in fact composed by the predecessor carrying
that name who is mentioned by Kálidāsa in his Mālavikāgni-mitra. 11.Miller (1967:xxvi, 1990:7, 12-13) and Bailey (1994:2, 1996:203) seem
to assume that all the poetic images, conventions and techniques witnessed in BH's poetry were inherited. I do not think we should rule out the other possibility that BH made some original contributions in all these areas and thus influenced the course of Sanskrit poetry in the following centuries. We need to entertain such a possibility especially in view of the likelihood that the earliest poems assignable to BH may predate Kālidāsa's Sākuntala and the earliest reconstructible version
of the Pañca-tantra (Kosambi 1948: Introduction p.78). 12. Takakusu's (1896:179-180) translation : "Having desired to embrace
(emphasis in the origina] the excellent Law he bacame a homeless priest, but overcome by worldly desires he returned again to the laity. In the same manner he became seven times a priest, and seven times returned to the laity. Unless one believes well in the truth of cause and effect, one cannot act strenuously like him. He wrote the following verses full of self-approach:
Through the enticement of the world I returned to the laity. Being free from secular pleasures again I wear the priestly cloak. How do these two impulses
Play with me as if a child ? ... Once when a priest in the monastery, being harassed by worldly desires, he was disposed to return to the laity. He remained, however, firm and asked a student to get a carriage outside the monastery. On being

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अनुसंधान - १७•23
asked the cause, he replied: 'It is the place where one performs meritorious actions, and it is designed for the dwelling of those who keep the moral precepts (şila). Now passion already predominates within me, and I am incapable of adhering to the excellent Law. Such a man as myself should not intrude into an assembly of priests come here from every quarter.' Then he returned to the position of a lay devotee (Upāsaka), and wearing a white garment continued to exalt and promote the true religion, being still in the monastery."
13. Noteworthy in this context are the verses appearing at the end of the Vakyapadiya, the second book of the Trikāṇḍi: Prajñā vivekaṁ labhate bhinnair āgama-darśanaiḥ/ kiyad vā śakyam unnetum svatarkam anudhāvatā // tat tad utprekṣamāṇānāṁ purāṇar āgamair vină / anupāsita-vṛddhānāṁ vidyā nātiprasidati // "One's intellect acquires discernment through the diverse views found in the inherited branches of knowledge. (After all) how much can one figure out if one follows (only) one's own reasoning! The knowledge of those who conceive of this or that without (recourse to) the inherited branches of knowledge that have come down from antiquity and who do not sit neat the elders (to learn) does not gain much perspicuity."
The verses might have been composed by BH or by a student of his. In either case, the thoughts expressed in them are borne out by the Trikāṇḍi and can be accepted as a statement of BH's philosophy of life.
14. This statement should be confused with statements like the following which are sometimes made in speaking of BH, the poet: (a) The Niti, Śṛngāra and Vairagya collections of stanzas reflect, in that order, the stages through which BH's own life passed. (b) Although BH speaks of worldly wisdom and amorous life, the message he really wishes to convey as something he learned from life is that of renunciation. Of course, (a) amounts to simplistic historiography. Kosambi's textcritical work precludes it, as well as (b). It was not BH himself who collected the stanzas known as Śataka-traya in the form of three groups. The Vairagya-śataka constitutes the textually least stable group of stanzas. Furthermore, the stanzas cited in this essay will bear out that the attraction to the sensuous infiltrates even many of the renunciation
stanzas.
15. It should be noted that Kosambi (1948:Introducton pp.1,66,78-79) does not view these stanzas as definitely inauthentic. His textual investigation leads him to label these stanzas as samśayita, not as prakṣipta

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अनुसंधान - १७• 24
16. Cf. Miller 1967:xvii: "Compelled by his strong sense of personal irony, Bhartihari sees man's paradixical position in a transient, seductive world." This is changed to read as follows in Miller 1990:4: "Compelled by a strong sense of personal irony, Bhartrihari sees man's position as paradoxical in a transient, seductive world." Miller (1967:xviiixxiv) provides further details which support the reading of BH as an author caught in a dilemma. Particularly to be noted is the need she feels to employ the following phrases: "lurking attachment... as well as a revulsion," "undercurrent of turmoil," "painful, perplexing position," "confusion, longing, pain," "enigma which defies... solution,' "inescapable bondage and suffering," "Bhartihari's unrest," "He feels the distressing necessity... But he is weak "In tems of Bhartihari's collected verses man's life is an intricate web of conflicting moments and attractions," "he cannot understand the real meaning of time and his own absurd position in existence. Bhartrihari shows a keen awareness for the paradox involved in enjoining a deluded man to abandon the world of his delusion," "Bhartrihari does not simply vacillate between worldly indulgence and asceticism; his confusion is more profound..." and "His ironic sense that none of life's possibilities are what they seem to be..." Cf. further Miller 1990:3-4, 14-19, in particular, the remark: "The poet cannot choose between asceticism and worldly indulgence because he finds them equally attractive, and equally deficient." Also, Bailey 1994:1, 15: *...an irrestible pessimism about the human condition. ... Bhartṛ-hari wrestled with his own incapacity realistically to influence the fragility he perceived as the defining characteristic of existence. ... Bhartṛ-hari uses also [-all] sorts of devices to fracture any kind of absolute vision of received truth which might have been regarded as axiomatic and not in need of defence. ...radical undermining of the available options..."
46
17. In the following pages, I will utilize existing readable translations if they do not obscure the main idea of a stanza, although they may occasionally not do full justice to the syntax of the original. The objective of this essay does not depend on a literal understanding of the poems. Citing of other's translations will give some idea, incidentally, of the variety of strategies one can employ to make old poetry easily accessible to the contemporary reader.
18. In Miller 1967:65, the second and fourth lines of the translation read: "Two worlds alone are worth a man's devotion" and "And full of fresh wine's heady ardor for sport." Actually, the mada mentioned here may not have anything to do with wine. As in stanza 116 quoted

...
ور

99

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अनुसंधान - १७•25
in §3.5, it may refer to the sense 'I am someone special; I can attract this man if I wish' felt to exist in young women. Miller (1967:87 = 1990:72) introduces it with the word "seduction" in her translation of 116.
19. In addition to the select examples given here, there are stanzas in which the dilemma finds a somewhat indirect expression; e.g. in stanzas 147 and 183 quoted in §3.5 and §3.4, respectively. 20. The pronoun vayam here may also be rendered in the plural. 21. What the idiom tapas tap makes possible in Sanskrit ('build up ascetic heat by refraining from objects of comfort, to accumulate spiritual energy by staying away from sensual pleasures') seems impossible to render in English in such a literal or semi-literal way that the contrast with the following use of tap ('be heated, be subjected to suffering') can be brought out. Hence, I have offred a translation concentrating on what tapas, the austerities, are supposed to accomplish, namely the eradication of the ordinary worldly pleasure-seeking self. 22. This probably means 'I did not win the immortality or victory over death that I was seeking. I had to give up the effort.' The latter half could also be speaking of impending death with a past tense in view of the certainty of death: 'Consider it certain that I will go away. I am as good as dead."
23. Miller's (1967:113
1990:85) translation puzzles me. It runs thus: "We savored no pleasure,
so we are consumed.
We practiced no penance, so we are afflicted.
We did not elude time,
so we are pursued.
We did not wither craving,
so we are the wizened."
Gopinath (1896:228) is much closer to the original in syntax, as well as in bringing out the intended contrasts, but his is not a readiable translation.
Somewhere between my rendering and Miller's rendering falls the following translation by Cort (1983:21):
"Thinking I enjoyed the pleasures of life, I myself was enjoyed by life.
Thinking I didn't need to burn off my sins, I myself was burnt up.
Thinking that I passed the time,

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37THETTA-949 • 26
I myself was passing on. Greed didn't grow old and leave my body,
I myself grew old." 24. Kosambi reads tanute at this point. However, he also indicates that
the objective support for the reading is not as in the case of the other words to the stanza and that manute can also lay a claim for being the authentic reading. An idiom of the form drsțiḥ tri-bhuvanam brahma tanute seems less than probable in Sanskrit. Furthermore, in most Indian scripts ta is more likely to result from ma (through some parts of the written syllable becoming faint) than the other way
round." 25. I am not certain about the sense of sami-bhūtā intended by the
poet. Normally, an añjana cures the eyes or makes them stronger (for the latter, recall references in literature to ointments that enable a hero etc. to see in the dark or to see a hidden treasure.) In view of these associations and the context, sami-bhūtā should mean 'one which has come to its normal state' or, much less likely, ‘one which has become equal to the task to be performed — to the challenge
to be faced.' 26. The readable translations by Ingalls (1965:423), Miller (1967:7,
1990:31) and Bailey (1996:203) have helped me in my choice of words, but I found them all to be unnecessarily diffusing the dramatic
contrast in the original. 27 (a) The translatins by Ingalls (1965:421-422), Miller (1967:135,
1990:96) and cort (1983:36) deviate too much from the original. (b) Kosambi's (1948: introducton p. 81) comment on the stanza (“No king who had renounced would have advised his soul to renounce
if it could not taste the pleasures of royalty.") misses the point. 28. Translation as in Fitzgerald 1859 (first edition), rubai 11. 29. I have taken some help from Miller (1967:87 = 1990:72) in offering
this translation. I had to set aside her translation because she misconstrues
the original here to an extent that cannot be overlooked. 30. Alos, partially or indirectly in stanzas 27 (maņinā bhūşitaḥ sarpaḥ
kim asau na bhayamkaraḥ "Does a serpent cease to be dangerous because it has a diadem hood ?"), 37 (sva-mahimā yady asti kim mandanaiḥ "If one has a majestic personality, what need is there of embellishments ?"), and 68 (vibhūşanaṁ maunam apanditānām
"Refraining from speech is the ornament of fools"). 31. (a) Miller 1967:69 has "swelling bosses" instead of "swelling temples."
In other respects her earlier translation is identical with the one reproduced

Page #36

TTFT-860 • 27
here. (b) Bailé: 1996:208-209 offers a translation that is very similar to Miller's, except for "breasts which remove fascination with the elephant's bosses." 32. Miller 1967:45 has “Is graced by the Vedas” as the second line.
Like some other translators of Sanskrit texts, she has connected śruta with śruti. However, śruta is quite commonly secular learning. Unless the context indicates a clear association with religious or canonical learning, it need not be translated so restrictively as she has. A simple translation like 'knowledge, erudition' would have been more appropriate
in the present context. 33. In this stanza, one needs to understand kesāṁcit in the last quarter
as kesāṁcid eva 'only of some,' which then implies that only a few lucky ones — only those who have sufficient good karma to their credit – get to enjoy the varied garlands (or perhaps the Spring nights of the described kind); cf. Rāmarși p. 73: keşāṁcit punyavatām. Dhara-sāra-gañin p. 73: bhāgyavatāṁ pumsām. Thus, Miller (1967:101, 1990:79), whose translation I could not use here, should not have opted for a translation employing the singulars "he" and "anyone”.
A precious explanation of the rare word kilakimcita is preserved in the commentaries of Dhana-śära-ganin (p. 73 kilakiṁcitasya suratasabda-višeșasya) and Rāmarsi (p. 73, smita-rudita-muditānāṁ saskaraḥ kilakimcitam ucyute. kilakimcitasya vilāsa-višeșasya).
Miller rightly corrects her 1967 translation, "A lover's bed beside his mistress,” to “Beside him his mistress embodying love" in 1990, but while the latter translation can be thought if as agreeing in spirit with the explanations of Dhana-sāra and Rāmarși, it does not have the specificity of those explanations. She also passes over the word katipayaiḥ (“some, a few, select') which is significant as an adjective suggesting insistence on maintaining high standards. Alos, Miller's rendering ‘stray? of mugdhāḥ would be difficult to justify, both in terms of what mugdhu usually means, as well as the context. One expects the poet to speak of a prominent presence of moonlight, given his intention to create an enchanting scene 34. I found the blunt contrast in the original muffled in the translations
of Miller (1967:141 = 1990:99) and Cort (1983:41). 35. It is possible that my use of "never" may be challanged on the
basis of an instance or two in the large corpus of stanzas Kosambi has collected. I have read through the probably authentic 200 stanzas and the possibly authentic 152 stanzas as carefully as I could to

Page #37

3TLHET1-89 • 28
find out if any of them mention an ornament as a thing stimulating
the poet directly. 36. The almost exclusive engagement with the beauty of eyes in stanzas
100 (vāmākṣi, bhrū-latā), 280 (msgākşi), 287 (kuvalaya-drs), 336 (vāmanayanā) and 341(atrasta-kuranga-śāva-nayanā) should also be noted
in this context. 37. The only difference in Miller 1967:61 is at this point and it is
minor. Her translation there reads "and sport." 38. I have adopted the following translation by Bailey (1996:206) with changes necessitated by the grammar of the original:
“Eyes curved by her dextrous brows, side glances, affectionate words, laughs ending in coyness, playfully languorous whether moving or still.
This is both ornament and weapon of woman.” 39. This naturally makes me wonder about what India of our times
has done to herself with a rather vulgar interest in ostentatious jewellry seen even is the educated middle class and with the rejection of natural ornaments such as flowers in many parts of north India. How did the transformation come about if indeed there was a transformation
on a large scale ? 40. Cf. Miller 1967:XXV-xxix, 1990: 12-13, particularly the remark in
the former essay: "... the sententious, reflective epigrams (of Bhartrihari] are not folksy bits of wisdom in verse form. They too are dominated by strict aesthetic controls and a self-conscious idea of art.” Bailey (1994:15-25, 1996:202-218) offers several sensitive and insightful analyses of the art present in BH's poems, occasional overreading
apart. 41. Miller happily exploits the ambiguity of “attend upon” to connect
the items connected in the original with nitamba. Cort (1983:19) provides a pun similar to that of nitamba but translates the rest more freely (albeit appropriately):
“Dispel my doubts, pandit. Which is better? Which is proper? Should I frequent the flanks of a far mountain or the flanks of a woman
smiling in the embrace of passion?'' 42. I find Miller's (1967:91 = 1990:74) translation of this stanza a
little too free.

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अनुसंधान - १७• 29
43. According to more than one Vedist, such was the thinking behind the performance of the Agnihotra in the earliest period to which our extant sources can take us. It could be an adequate if not the whole explanation for the specified period. For the later periods, however, it will be only partially true and superficial.
BIBLIOGRAPHY
Bailey, Gregory M. 1994. Bhartṛ-hari's critique of culture. Bundoora, Victoria, Asutalia: La Trobe University, School of Asian Studies. La Trobe Asian Studies Papers Research Series no.2.
Bailey, Gregory M. 1996. "Bhartṛ-hari's manipulation of the feminine." Indo-Iranian Journal 39:201-221.
Bhartṛ-hari. (a) Bhartṛ-hari's Śataka-tryayam. Ed., tr. Gopinath, P. First edition 1896. Revised edition [actually a reprint only, as far as I could ascertain] by Nāga-śaraṇa Simha. Delhi: Nag Publishers.
Bhartṛ-hari. (b) The Niti and Vairagya Śatakas of Bhartṛ-hari. Ed. with a commentary in Sanskrit, an English translation and Notes by M.R. Kale. Year of the first edition not known. Second edition in 1902, third in 1910, fourth in 1918. What I have used is a reprint of 1971 (Delhi etc.: Motilal Banarsidass), made photographically, probably of the seventh edition.
Bhartṛ-hari. (c) Mahākavi-Bhatṛ-hari-viracita Śatakatrayādi-subhāṣita-saṁgraha. The Epigrams Attributed to Bhartṛ-hari Including the Three Centuries. Ed. D.D. Kosambi. Bombay: Bharatiya Vidya Bhavan. 1948. Singhi Jain Series 23.
Bhartṛ-hari. (d) Bhartṛ-hari's Śatakatrayam ... with the Oldest Commentary of Jain Scholar Dhanasāra-gani. Ed. Kosambi, D.D. 1959. Bombay. Singhi Jain Series no. 29.
...
Bhartr-hari. (e) Śri-Rāmarși-pranīta-vivṛti-nāmaka-țikopetaṁ sri-Bhartṛ-hari-praṇitaṁ śataka-trayam. Eds. Kṛṣṇa-mūrti-śāstri, Rāma-kṛṣṇa: Kosambi, Damodara Dharmananda. Pune:

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अनुसंधान - १७ • 30
Anandāśrama. 1977. Ānandāśrama-samskṛta-granthāvali 127.
Cort, John (tr.). 1983. An Old Tree Living by the River: Poems of Bhartṛ-hari Translated from Sanskrit. Calcutta: Writers Workshop.
Dhana-sara-gaṇin: see "Bhartṛ-hari."
Fitzgerald, Edward. 1859, first edn. Rubaiyat of Omay Khayyam. Glasgow and London: Collins. New edition 1947. Latest revised edition known to me 1954. Latest reprint known to me 1974. Khorasan edition rendered into English verse by Fitzgerald. His rendering edited by George F. Maine. Illustrated by Robert Stewart Sherriffs.
Gopinath: see "Bhartṛ-hari."
I-ching: see "I-tsing."
I-tsing. A Record of the Buddhist Religion as practised in India and the Malay Archipelago (A. D. 671-695). (tr.) Takakusu, J. 1896. London: Clarendon Press. Reprint 1966. Delhi: Munshiram Manoharlal. Contains a letter from the Right Hon. Professor F. Max Müller that overviews and supplements the information gleaned from Takakusu's translation.
Ingalls, Daniel H.H. (tr.) 1965. An Anthology of Sanskrit Poetry. Vidyakara's Subhāṣita-ratna-koṣa. Cambridge, Mazssachusetts: Harvard University Press. Harvard Oriental Series 44.
Jina-vijaya, Muni. 1959: "kiñcit prāstāvika" [=preface] to Kosambi 1959, pp. 3-10. See "Bhartṛ-hari."
Kale, M.R. 1971 reprint: see "Bhartṛ-hari."
Kosambi, D.D. 1948: see "Bhartṛ-hari."
Kosambi, D.D. 1959: see 'Bhartṛ-hari."
Kunhan Raja. c. 1936. "I-tsing and Bhartṛ-hari's Vākyapadiya." Dr. S. Krishnaswami Aiyangar Commemoration Volume, pp. 285-298. Madras.

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31THENT7-89• 31 Miller, Barbara Stoler (tr.) 1990. Bhartrihari and Bilhana. The Hermit and the Love Thief. Penguin Classics. Penguin Books. First published as The Hermit and the Love Thief: Sanskrit poems of Bhartrihari and Bilhana by Columbia University Press, 1978.
Miller, Barbara Stoler (tr.). 1967. Bhartrihari: Poems. New York and London: Columbia University Press.
Rāmarși: see “Bhartr-hari.” Takakusu: see “I-tsing."

Page #41

Alliteration of the Word-initial consonant in Modern Gujarati Compounds
- H. C. Bhayani Like other NIA. languages, in Gujarati also alliteration, rhyme, jingle-formation, sound-symbolism, syllable rhythm and onomatopoeia play quite a significant role in the formation of compounds and phrases. Here I would like to draw attention to those compounds which have alliteration of the initial consonant of their constituents. Gujarati has a large class of dvandva ('copulative') compounds'. The compounds described here form its sub-class. Besides the dvandva compounds that can be dissolved with अने ('and') or के (or') (i.g. नानुमोटुं-नानुं अने मोटुं, or alternatively नानुं के मोटुं), there is a large class of these compounds which can not be so dissolved. They have got certain notable characteristics.
Formally, many of them are marked by various types of rhyhms. Many are reduplicative with vowel-variation of the initial syllable of their first meaningful contituent or are echoic/jingle formations based on the second, meaningful constituent.
Secondly many of them are such that the order of their constituents cannot be reversed. They are irreversible binominals.
The order of the two constituents is determined either by their syllabic structure or by the importance of their individual meanings from socio-cultural view-point in the discourse situation.
- As to the meaning, there is a large clan of synonymous compounds, the meaning of many of these compounds is not just the same of the individual meaning of the constituents, but denote 'these and similar things of actions', 'these and so on and so forth', 'these etc'.

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अनुसंधान-१७• 33 In numerous cases the meaning of one or both of the constituents is obscure.
Besides the alliterative compounds, there are numerous phrases or word-groups which have the alliteration of the initial consonant of their constituents. i.g. कमर कसवी, करमनी कठणाई, कंजूसनो काको, काळां करम, काळो केर, खमी खावं, चोरे ने चौटे, जुवान जोध, जूनो जोगी, ढळकती ढेल, तीखु. तमतमतुं, नवो निशाळियो, पारकी पंचात, फजेतीनो फाळको, बोडीबामणीनु खेतर, भगरी भेंस, मूंडु भूख, मथरावटी मेली, मीठु मध, मों मीठं करवू, रामना रखोपा-रखवाळां, रातुं राण, रावळे राव, रांक- रतन, रोजनी रामायण. . These are only a few instances from a large class, which requires a separate treatment.
The following list of instances is illustrative. With some effort it can be considerably extended.
The meaning equivallents given are approximate. As to the sources, some words are loans from Urdu or Hindi. Some are from Sanskrit. Some are from literary discource. Some are dialectal. In the case of a compound which is used now in its secondary or metaphorical meaning, the literal meanings also of the constituents is given where necessary. Where the meaning of one or both of the constituents is obscure, the meaning of the compound only is given.
अडी-ओपटी difficulty and calamity आडु-अवळु crosswise and reverse, topry-turby करवू-कारवयूँ to done, to get done etc. कलम-किताब pen and book काचुं-कोरुं
uncooked and dry काट-कसर
cuts and commission काठ-कवाड
wood and timber

Page #43

अनुसंधान-१७. 34
का[-कूबडु काथा-कूट
pounding
one-eyed or hunch-back useless labour (lit. catechu) .
mud etc. quarrling like mainas work etc.
कादव-कीचड
काबर-कलह
काम-काज
family etc.
कुटुंब-कबीलो कोल-करार खण-खोद खस-खूजली खाना-खराबी खारु-खाटुं खांड-खीर खून-खार खोड-खांपण गण्यु-गांठ्यु
promise and agreement digging and so-forth ringworm and itch utter ruin salty and sour sugar and milk blood-spilling blemish or blot so few as can be easily counted (lit. countable as knots on a string) abusing common chat of the town (going) to one or another village village or land a nosegary of rose dirty like cowdung terrific due to clouds
गाळी-गलोच गाम-गपाय गाम-गामतरुं (कर) गाम-गरास गुलाब-गोटो गोवर-गंदु घनघोर

Page #44

चाडी-चुगली चाल-चलगत चेन-चाळा छाकम-छोळ
छानु-छपर्नु छाल-छोतरां छोकरां-छैयां जर-झवेरात जाई जोरावर जाणी-जोईने
अनुसंधान-१७. 35 back-biting etc. movement, conduct etc. signs and gestures in huge quantity, unbounded such that there are splashes upon splashes hidden or concealed skin and chips children, issues money and jewellary fat and strong knowingly (lit. having known and seen) worms, insects etc. life verbal duspute (lit. joining of tongues') young and strong like a soldier force and tyrrany rhyhms and alliteration to dust and strike with a cloth
जीव-जंतु जीव-जात जीभा-जोडी
जुवानजोध जोर-जुलम झड-झमक झडवू-झापट, झाकम-झोळ झाडी-झांखरां झाड-झूड
thicket and thorny shrubs to dust and strike

Page #45

अनुसंधान-१७• 36
झांखरां-झरडां
टाढ-तडको टांगा-टोळी
or टींगा-टोळी टोळ-टप्पा ठाम-ठीकरां ठाम-ठेकाj ठोंठ-थापली डाळ्य-डांखळां डोसा-डगरा ढंग-धडो ढांको-ढूंबो ढोर-ढांखर तळ्युं-ताव्यु ताणी-तूसीने ताबडतोब तिथि-तहेवार 'ती-तूरुं थिर-थावर दम-दाटी दरियाव-दिल
thorny shrubs and dried up branches cold and sụn lifting by two or four persons of somebody by taking hold of his legs and hands and carry him joking and chating utensils of metal or earthern ones place or address slap or smack branches and trigs aged, dicrepit persons manner and/or balance to cover with a lid cattle and such like fried and baked pulling strongly swiftly holiday and festive day pungent or astrigent firm and stable
threat
of liberal heart (lit. having sealike
heart)

Page #46

दवा-दारु
दही-दूध दुःख-दर्द
देश-दाझ
देश-देशावर
दोर - दमाम
धणी-धोरी
धरमनी धजा
धरमनो धोरी
धरम- धक्को
धंधो-धापो
धाबड - धीं
- धूमथी
धाम
धीर-धार
धूम-धडाका
धूळ- धाणी
धोयुं-धकोयुं
नाम - निशान
पग- पेसारो
पड्य पाथर्यं
पलंग - पोश
-पींडी
पाठ-पूजा
पाटा

अनुसंधान - १७•37
medicine
ourds and milk
grief and pain
patriotic feeling
various countries
show of rule and power
owner and/or master
banner of religion
highly religious
fruitless visit ( धरम = धरमनो charitable
or with no return)
business and such like
fat and hefty
with fanfare and flourish
lending
loud reports/explosions
utter ruin
washed and clean vigorously
name and mark
entering by pushing in the feet
staying or remaining habitualy
mattress cover
bandage
recitation of a religious text and worship

Page #47

पाणी-पंथो (घोड़ो)
पाणी-पोचु
पालण-पोषण पाळq-पोष पांच-पंदर पांच-पचीश पुत्र-परिवार पेट-पूजा
अनुसंधान-१७. 38 (a horse) running on the road like flowing water soft due to excessive water (in "cooking) protecting and nourishing to protect and nourish five or fifteen five or twenty-five sons and family filling the belly i.e. eating (lit. paying worship to the belly) small and large boxes fruits and flowers tear and break to put on flowers and fruits whirling round and round visiting now and then underling (lit. like the young of a bird that can be kept under one's armpit) talking frankly one-eyed or stammering-speaking indistinctly
पेटी-पटारा
फळ-फूल फाट-फूट फूलq-फालवू फेर-फूदरडी फेरो-फांटो बगल-बच्चो
बटक-बोलुं बाडु-बोबडु

Page #48

बारी-बारणां
बाल-बच्चां
बूम-बराडा
भलुं - भोलुं
भाई - भांडु
भाई - भोजाई
भाडभूंजो
भाई- भथ्थुं
भूल-भुलामणी
भूंडा - भच्चा
मगरमच्छ
मणिमोती
मनमानीतुं
मरी - मसालो
मान- मरजादा
मान-मर्तबो
मामण- मूंडो
मामा - माशीनां
माया-ममता
माया-महोबत

अनुसंधान - १७• 39
windows and doors
children
shouting and uproars
good and simple
brothers and sisters-children of
4
the same parents
brother and brother's wife
baker using a stove dug in the ground
allowance for travelling, boarding
and lodging
vulgar words
crocodile
gem and pearl
favourite
pipper and spices
related as mother's brother's or
mother's sister's children
love and sense of being one's own
love and affction

Page #49

माल-मता
माल- मलीदो
माल- मिलकत
मांस-मच्छी
मठु- मरचुं
मोज-मजा
मों- माधुं
राख-रखावट
राजरमत
राजा-राणी
रीडिया - रमण
रीत-रिवाज
रूप-रंग
लख - लूट (खर्च)
लूलुं-लंगडुं वग- वसीलो
वन-वगडो
वरत - वरतोला
वहेरो - वंचो
वहेंचj - वाटवं
वा-वंटोळ
वा- वाझोडु

अनुसंधान - १७ • 40
movable and immovable property
rich sweets
goods and property
meat and fish
salt and chili
merrymaking and enjoying
face/mouth and head
preservation and care-taking
royal game
kind and queen
loud shouting and uproar
custom
form and colour
spending profusely (lit. so as
lacs are looted)
lame and limping
forest and wilderness
religious
yowes
difference
observances and
to distribute
gusty and circular wind
gale and hurricane

Page #50

अनुसंधान-१७.41
वांक-वळोट वांधो-वचको वेपार-वणज वेर-विखेर व्याज-वटाव समुं-साजूं समुं-सूतरूं साज-शणगार सान-सूझ सार-संभाळ सांचव्यु-संघर्यु सुख-सगवड हाल-हवाल
curvature and bent objection or disagreement trade and commerce scattered and dispursed interest and commission in good shape and health straight and easy adornment and ornament understanding and insight caring and serving stored and preserved happiness and comfort
sorry state
References * P. R. Teraiya : गुजराती भाषाना द्विरुक्त प्रयोगो (1970) and the bibliography given in it. * H. C. Bhayani : गुजराती भाषाना इतिहासनी केटलीक समस्याओ (1976) and the references given in it on p. 31. * The present paper is a revised, expanded version of a few sections of the first chapter (pp. 1-32). entitled 'on the structure of Gujarati Words (with Respect to the Description and Origin of Their Echoic, Jingling, Sound-symbolic and Rhythmic Aspects)

Page #51

31789-89.42
Notes 1. For their description see Bhayani, p. 2-4. For a systematic classification see Ibid, the table following p. 16. 2. See Teraiya's book.

Page #52

Some folk-etymologies in the Anuyogadvāra-sūtra*
- H. C. Bhayani 1. Among the ten types of nouns described in the Anuyogadvāra-sutra*, two are called गोण्ण and नोगोण्ण. गोण्ण is quifq0you ‘appropriate to the meaning and prou is ‘contrary to the meaning.' The illustrations of the former type are: G4017 (=wulfa), aqui (=a9cfa), UT (Eufetailfa), yquil (=vanifa). The illustrations of the latter type are : Vos a 'bird', which s अकुंत 'not having a lance'. समुग्ग box' (Sk. समुद्ग), which is without the मुग्ग (Sk. मुद्ग) grain'. समुद्द 'sea' (Sk. समुद्र) which is without get 'seal' (Sk. 961). dry grass' (divided as 9-, Sk. 9-'having abundant saliva'), which is 34617 'not having saliva'. Asfere ‘kite' (divided as -3fm, Sk. Hoferont 'having a family'), which is for 'having no family'. पलास 'the पलाश tree' (Sk. पलाश, understood as पल+अश 'eating meat'), which is 374TH 'not eating meat'. scula 'a rainy insect' (Sk. 55'14), which is not a 'protector of Indra'.
2. Another type is that which is designated by a word having a contrary meaning. The illustrations are : fra 'vixen' (meaning also 'auspicious'), although it is 37fyral 'inauspicious'. अग्नि 'fire' is called शीतल 'cold'. विष 'poison' is called मधुर 'sweet'. In the house of liquor-distiller liquor is called Fary 'sweet' eventhough it is 3459 'acidic'. 3761714 (but understood * अरत्तय i. e. Sk. अरक्तक 'not red'), eventhough it is रक्त 'red'. अलाउ 'gourd' (Sk. अलाबु, understood as अ-लावु 'not a container') eventhough it is als 'container". For 49 'Indian Maddar' (divided as -1719 'that which appears unbeauteous') is used eventhough it is beautiful.
3. One type of names are given according to their etymology. * 3 nigra by Muni Punyavijaya & Pt. Dalsukh Malvania,
Published in the Jaina-Agama-Series No.1

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अनुसंधान - १७•44
The illustrations are: f 'buffalow' is so called because he sleeps on the ground ( मह्यां शेते) भ्रमर honey-bee' is so called because it wanders and drones (भ्रमति रौति च) मुसल 'pestle' is so called becuase it rises up frequently (getufa). f 'the wood-apple fruit' is so called because it hangs like a monkey (कपि+स्थ) चिक्खल्ल 'liquid mud' is so called because it makes sound like fag and it is low in the middle ( खल्ल) उलूक 'owl' is so called because its ears are high (उर्ध्वकर्ण). मेखला ' girdle' is so called because it is a row of मेख ( ? ).
4. Even if Arya Rakṣita may not be author of the Anuyogadvāra, there is no doubt about the fact that its author was highly learned and well-versed in Sanskrit. Hence we are intrigued with the structural division or etymologies of the words like सकुंत, समुग्ग, समुद्द, पलाल, सउलिया, पलास, इंदगोव that he has given just like a common man, who being ignorant of grammar or etymology gives a fanciful etymology to match the meaning-what is known as 'folk etymology'. In every language such fanciful etymologies are current. For example in Modern Gujarati 'mother's sister' is explained by some as - 'like the mother'. Actually it is derived as Sk. मातु: स्वसृका, Pk. माउंस्सिया, Old Guj माउसी माशी. भत्रीजो 'nephew' is explained as the third danger', while actually it is derived as Sk. भ्रात्रीयः, Pk भत्रिज्जओ, and then through भत्रीजउ, भत्रीजो. टपाली postman' is facetiously explained as टप दईने आली जाय ते 'He who delivers speedily', when etymologically it is connected with 'halts at intervals in the path'. In Hindi the following doggerel is well-known-रंगी को नारंगी कहे, चलती को कहे गाडी । गंदे को साफी कहे, ऐसे लोक अनाड़ी ॥
(Variants खारे को मीठा कहे; वाढी को कहे पाली पाली को वाढी कहे). In this नारंगी 'orange' is divided as ना-रंगी 'not coloured ' when in fact it is coloured. is 'cart, car' taken as a homonym for 'buried'. The piece of cloth used to cover

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37THEN4-819.45 the end of 1979 of a hookah is dirty, but it is called 9747
meaning also 'clean'. खारा 'salty' is called मीठा 'sweet'. वाढी ‘knife' is also called YC which also means that which has increased'.
5. In the non-standard Sanskrit of Jain Prabandha works many fanciful etymologies are advanced. Pk. Yf6377 'shoe' derived form Sk. 341.466 is re-Sanskritised as mufen beneficial for the life' ! Guj. 31 old man is Sanskritised as STATEकरः 'he whose hands dangle'. दोहरो (दोहड) 'a meter of that name' is Sanskritised as greza 'a pot of milk' (probably based on the wrong alternative name 1975, which is a different metre). 376154, 374T3, as etymologized in the Anuyogadvāra are in line with the above given back-formations.
6. We however know that the tradition of giving fanciful, artificial or imaginary etymologies goes back to Yāska's fits to (about fifth century B.C.), and it continues later in the explanations given in the literature on the guifgha and still later in the one-letter dictionaries (&rit Toa 731)Among the illustrations cited above from the Anuyogadvāra the etymologies of the words Sk. 3trg (Pk. 374183), 36, 47197, Pk facCM, Sk TCUT, Pk YAICI, Sk. Hers, #CMI, Pk Hoa (related Sk. words $157, 57, 7 ), Pk. 9ften (Sk. Foral, Guj. समळी), Sk. समुद्ग are unknown. भ्रमर is connected with 44 to wander' (with-372-derivative). Het is based on Sk. महत् 'great' and समुद्र derives from सम्+उद्र (the same root as that of 36 'water'). is in the same class as the popular names given to some insects etc. (e.g. fungus is called in Guj. farisha the hat of a cat'). In the case of the use of ferai (auspicious' for that which is really considered feral 'inauspicious') and Farg'sweet' (which is actually 3769 'acid'), the verbal taboo has prevailed, under the belief that if an unauspicious word is spoken the harmful thing may possibly materialize. The terrible Vedic god se

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317419-819.46
came to be called शिव, शंभु, शंकर 'the benign one', to appease him.
In Gujarati under the superstition that when somebody goes out to carry out a task, if any one enquires PII 57377 337 ? Where are you going ?', then the use of the word Pit would invite failure in the undertaking. So instead the word is used (pite 57377 37 ?), because that word is derived from Sk. fias, implying the undertaking will be successful.

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Comparative Study of the Language of the Acārānga and the Isibhāsiyāim both edited by Prof. Schubring.
- K. R. Chandra While going through the text of the Svetāmbara Jain canonical works one is unable to form a proper idea of the main linguistic features of the Ardhamāgadhi language. In the edited texts there is a mixture of archaic and younger usages. In the absence of any authentic grammatical treatise on Ardharuāgadhi and due to the oral tradition a number of phonetical and morphological changes entered the original Amg. from time to time and place to place. This historical truth is well-known to all of us.
We are giving below a comparative list of usages from the ch. IX of the Acārāngal and the Isibhāsiyāim? both belonging to the earliest strata of the Amg. canonical works. When we compare linguistically the usages from these two works one is surprised to note that Ācārānga (Erster Srutaskandha), the earliest Amg. text is full of Mahārästri usages without any Amg. usage whereas the Isibhāsiyāim has generally the archaic (Amg.) usages with some what Mahārāştri usages also.
Comparative List of Usages
Ācārānga, I, Ch. 9
Isibhāsiyāim
Medial -k- (Hazanit --)
tulah, , patratTahl, yailah, 497, HR-; gum, ,
Bruti, greu, gra, to, path, Yari; pasem, , 194, 154, लोए, वियड (-k. = .g. and -a-, -y-) (no original -(-)
एगो
(-k- = generally -k- and -g- also but no -a--y-)

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नाओ
(-g- -a-)
ओफासे
(-j
-
11
-a-)
अहाकडं, अहासुयं
जहा
(-th
(-dh
Acārānga
-h-only)
वित्तिच्छेयं, सया
(-d- -y-)
मेहावी, विविहं, विही, अहियासए, दुविहं समाहि
-y-)
अपु uniformly

अनुसंधान - १७ • 48
Medial -g- (मध्यवर्ती -ग्--)
णागो
(-g- -g-)
Medial -j- (मध्यवर्ती -ज्- )
तेजसं, तेजसा
(-j
-j-)
Medial - th - (मध्यवर्ती - थ्- )
अधासच्चं, जधा;
=
=
जहा
(-thsometimes -h-)
Medial -d- (मध्यवर्ती -द्)
=
Isibhāsiyāim
mostly -dh- and
सव्वच्छेदं, सदा;
इयाणि
=
(-d- mostly -d- and sometimes -y-)
Medial -dh- (-ध्-)
मेधावी, विविधं, समाधि,
अधियासेज्जा, दुविधा;
दुविहं, मेहावी
(-dh- mostly -dh- and sometimes -h-)
Medial -n- (मध्यवर्ती -न्- )
अणु- mostly but sometimes अनु- also;
medial -n- also.
अनवदग्गं, अनिव्वाणं, निच्चानिच्चं

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Acārānga
Isibhāsiyāim
(medial -n- = -ņ- uniformly) | (sometimes medial -n- also ) Medial - p- (मध्यवर्ती -प्-) अतिपातं
अइवाय-.
(-p
=
अइ- (uniformly )
अइवाय
अरइ
इं
सीयपिण्डं
-v- uniformly)
एयं, एएहिं
(-t
-t-)
भगवया, मईमया, पुरओ
अनुसंधान - १७ • 49
=
Medial -- (मध्यवर्ती --त्-)
Nominal
अइवाय, अहासुयं, अभिन्नाय,
कप्पिया, गए, ठियं, विरए, समिए
-
हयपुव्वो, हिमवाए

Nouns (नाम - शब्द)
Pronouns (सर्वनाम)
Termination of Present
अइवत्तई, अच्छा, गच्छइ, झाइ, लुप्पई, सेवइ
(sometimes - p- = -p- also )
अरहता, एगतो, पुरतो Tense ( वर्तमान काल का प्रत्यय) पवत्तती, अच्छती, गच्छति, झाति, लुप्पती, सेवते; अच्छइ
कुणइ, गच्छइ
Past Passive Participle (भूत कृदन्त)
अतिपात, विस्सुत, परित्रात,
कप्पिता, गते, ठितं, विरते, समिते,
पsिहत, पातो; हयणायकं
| एतं, एयं एतेण
Suffixes ( नाम - विभक्तियाँ)
अति- (mostly)
- अतिपातं
अरति
रती
सीताहतो
-y- and -a- but no
(-t- = -t- mostly and sometimes
-t
-y-)
=

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अनुसंधान - १७ •50
is not a thorough list of all the usages but some examples are given here to form a tentative idea.
The above comparative list of usages clearly indicates that the editor has adopted Mahäräștri usages only in the edition of the Acaranga whereas he has given proper place to the archaic usages in the Isibhāsiyāim. Acārānga is the earliest canonical text and therefore how could it have younger usages (of Mahārāṣṭri) when there are archaic usages in the Isibhāsiyāim which is in no way a composition of earlier date than that of the Acārānga. While re-editing the first chapter of the Acaranga3 linguistically I had an opportunity to go through various Mss. of the text but there was no uniform elision of medial consonants as prescribed by the Prakrit grammarians.3 On this ground and considering the antiquity of the text as well as the liguistic form of the contemporary Pali language and additionally the form of the language of the Aśokan inscriptions of the East of the 3rd century B. C. did it not occur to Prof. Schubring that his edition of the Acărănga needs to be re-edited linguistically in the light of the linguistic form of the Isibhāsiyāim. I have no knowledge whether he has discussed this problem anywhere. If he has done so to clarify this odd situation I would like to have information about it from the indologists who are aware of it. Otherwise the language of the Acaranga edited by Prof. Schubring becomes unauthentic and unreliable and the same rule applies to his editions of other Jain Amg. texts.
Further I would like to draw the attention of the indologists that his predecessor Prof. H. Jacobi had also edited the Acārānga in 1882 A.D. but he has preserved all the medial (non-aspirate and aspitate) consonants wherever they were not found elided in the Mss. He did not make any attempt to standardize the language of the whole text either into Mahārāṣṭri or Ardhamāgadhi when the latter of these two is said to be akin to Päli in the Preface to his edition of the Acārānga The question is why did Prof. Schubring prefer to distort the original Amg. into Mahārāṣṭri Prakrit when the Jacobi's edition and the Mss. retaining the original medial consonants were before him. This situation

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अनुसंधान - १७•51
is very odd and it requires a proper answer for the solution of the problem. Finally it would be worthwhile that Prof. W. Schubring's editions of Jain canonical works get re-edited linguistically, otherwise the form of the language of his editions does not seem to be correct and gives a distorted look.
Foot-notes
1. See the glossary at the end of the Acäranga-Sutra, ed. W. Schubring, Leipzig, 1910.
2. See the इसिभासियाई का प्राकृत संस्कृत शब्दकोश, के. आर. चन्द्र, प्राकृत टेक्स्ट सोसायटी, अहमदाबाद, 1998.
3. See the आचाराङ्ग, प्रथम श्रुत-स्कन्ध, प्रथम अध्ययन, विभाग- २, pp. 32 to 46, comparative tables of usages in various Mss. (especially the usages from the Ms. from Poona which is consulted by Prof. Schubring but he has not adopted archaic usages from it.)

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Historio-Cultural Data as Available from Samarāicca Kahā
. - Rasesh Jamindar Importance of Literature
Though the archaeology, epigraphy, numismatics etc. are the most authentic and copious source-materials for writing our history; the equally important source of information is literature-both sacred and secular as well as folk-tales and folk-lores. These later were produced and preserved through the ages by different sects and religio-social communities. While such literature has more or less a religio-regional base or bias, it is certainly, no doubt, most useful material for reconstructing our history of the ages when archaeological sources are very meagre or none. Contribution of Jaina Community
The Jaina Community has contributed its mite to the history and culture of our country. Though they have hardly produced any special book on history form historical perspective, there are some books written by Jaina Achāryas mostly after christ, no one would have any obvious reason to deny the presence of historical sense in their writings for they have to the extent developed the quality of historical understanding and exactness. For this reason the Jaina sources are also most remarkable for its vastness and variety. They do not only concern with earlier periods of our history but Jay its arms over the whole range of historical times and are hugged to almost every phase and part of our vast country giving an opportunity of being buried under the file of manuscripts in many languages. No doubt the early Jaina literature was mostly in Prākrut; for it is true that Jaina Munis were and are fascinated in preaching the religious principles in the language of the people. The fact is that

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31CHET-810 • 53
the Prākrut language stood closer to the popular languages of the day than did Sanskrut and a very large number of Prākrut works are composed by Jaina Āchāryas.
Prākrut literature is to be assessed by its value of humanity and its estimation is to be determined by the principles to what extent does it consribute to the progression of mankind and its importance to the society by conveying various aspects of our culture. Of these the Jaina Prākrut Jaina literature is a rich source of certainly highly unique material of a point of cardinal importance. Importance of Jñānabhaņdārs
The Jaina community, so to say, is very rich, wealthy and cohesive. It also believes in giving generous donations for the cause of its religious development and betterment of the community. This was partially due to the emphasis laid on Sāstradāna and the importance of scriptural knowledge for attaining Mokşa. This has inspired this community for preserving and distributing literary works of religious merit and of secular importance. More so, the zeal of performing Shastradāna enkindled their souls to evolve a system of printing & publishing the scattered literature for free distribution. Perhaps this may be the only religious community who has taken a special care of spreading knowledge. This objective has contributed much to the making of the national heritage to some extent. They have preserved with care MSS in Jñānabhaņdāras and these unaccessible Jñānabhaņdāras made available to scholars. They have also painstakingly. published those MSS; and established good libraries wherever possible alongwith the Jñānabhaņdāras, or wherever there is either a big or small Jaina community even without Jñānabhandāras. This means, where there is an Upāsraya, there is generally a library, -- a worth mentioning contribution of Jainas to the cause of learning.

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अनुसंधान - १७ • 54
Activities of Jaina Munis
These multi-faceted facilities, say activities, did help and do help even now Jaina Munis to utilize their free time in reading those books in the libraries which enkindled their inquisitiveness. Secondly, the discipline of Vihāra, i.e. moving one place to another on foot, also helped them to look into the things lying on the road-side or in the forest and the system of Caturmäsa, i.e. compulsary staying at one place during rainy season, also gave them an opportunity to chew those things seen during Vihara-Yātrā, and which in turn offered an opportunity to verify those material or help confirmed them using the books of the temple-libraries. These two systems encouraged those Jaina Munis to write something on what they had seen during their Vihar tenure. Many of these writings of Jaina Munis do throw some light on many buried as well as moot problems of our history. Historical Importance of Jaina Literature
During their Vihar period they do come across many cities and villages, ger acquinted with different customs and cultures, observe and study monuments, sculpture as well note down the content of inscriptions and make necessary notice of historical places. They also make use of Jñānabhaṇḍāras on the way during their Vihāra. Steady life during Căturmāsa also give them timely opportunity to nourish their academic activities. These have offered students and researchers at their disposal description of many religious and historical places, minute narration of temples and images as well as reading of those inscriptions of Bhavana-Nirmāṇa and Pratima-Sthapana. Main contribution of Jaina Munis lies in books on sacred places which do nor remain just limited to only general description of temples, idols and places concerned but do furnish with information regarding geography, toponymy, inscriptions, political activities, society et cetera.

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अनुसंधान - १७•55
All these information do certain historicaly important material. Such travelogues, though written by religious Acāryas from religious perspective, are very useful in writing history of different part of our country.
Some of these Jaina Munis, blessed with typical type of discipline and multitudious facilities, devoted most of their time to study and pursuing to write new treaties. Generations of Jaina monks have thus enriched the various branches of Bharatiya literature and in turn producing good material for reconstruction of our history according to their travelling capacities, training of learning, aptitude for research, instinct of tapping resources, test of seeing things and more so the temparament of acquiring knowledge and inquisitiveness to know.
Jñānabhaṇḍāras
a resource centre
Special mention, may not be out of order, of the Jñāna Bhaṇḍāras. These Bhaṇḍāras, of course of Jaina faith, whether big or small, deserve to be looked upon as centres of sourcematerial and all the more as national wealth; for they have treasured and preserved old, valuable and rare manuscripts belonging to Jaina faith especially and of other faiths in general. If the Bhaṇḍāras are older than there is a greater possibility of obtaining a few more old and rare manuscripts. For the study of palaeography, calligraphy, development of paintings and contemporary society these valuable material are, no doubt, very useful and significant.
Keeping this background in view the purport here is to highlight the contribution made by Jaina Munis in making of our heritage by reviewing only one book i.e. Samaraicca Kahā (hence forth SK.)
Purpose of Dharmakathās
SK is a good Book on religious stories. Generally we

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अनुसंधान - १७•56
find a beautiful description of the spirit of adventures of both heroes and heroins in such Dharmakathās; but in the end we find them renouncing the worldly pleasures and accepting the descipline of religious obedience. Such religious stories are normally interwoven on one side with adventure and on other side with religion. We can thus label such stories as having an objective of admoniting religion. Acarya Haribhadra
Epoch-maker writer as he was Acarya Shree Haribhadra is the author of the book under discussion. He has extensively written both in Prakrut and Sanskrut. Most of these were written in the 8th century A.D. and they throw a good deal of light on different aspects of our culture then. From this one and other contemporary works it seems that Rājasthān in particular and Bharat in general had advanced towards religious prosperity and the credit of which goes to Acārya Shree Haribhadraji.
Pivotal theme of SK
The central theme of the Book, i.e. Samarāicca-Kahā, is that human life is full of miseries. Jealousy, enmity, rivalry et cetera are the vices which are quite visible in humanlife. To get rid of them every one should live pious and moral life. Negligence or idleness in observing a moral life leads one's to bad results. To convince this object to his readers, Haribhadraji has used the approach of telling stories within the main one. From this, one can surmise that many parts of our country then was engulfed and enclamped more by wickedness, immorality and injustice and to keep oneself away from such unrighteouness these stories have prophesed to live a life of non-violence and morality. The 2nd, 3rd and 4th Bhavas describe in detail the force of Māyā, Lobha and Anruta. At the same time the remedy for this has also been narrated. Acārya Haribhadraji had very clearly pointed

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अनुसंधान - १७•57
out that one has to born as an animal in the next birth for living sinful life and making offences. It is also possible to go to hale. We can thus surmise that during author's time the theory of rebirth was widely prevalent. Inspite of this notion and understanding people generally were indulging in doing unreligious affairs, for Haribhadra had oft-repeatedly pointed out this thing very clearly.
Fiction or Dharmakathā
In this manner SK is a Dharmakathā in one sense while it is fiction on the other hand. It is said that the propagation of writing fiction literature both in Sanskrut and Prakrut might be widely in vogue especially in Rajasthan and perhaps across the country in general during the time of Haribhadra. Even Jaina religious literature had adopted this form of writing as well.
Different things have been knitted well in this work. Though the information detailed out in this work throw good deal of light to the national heritage, the purport here, it seems, is to highlight to what extent the information given here-in is useful to reconstruct the cultural history of Rajasthan. Administration
We get interesting facts regarding administration of Rajasthan. From frequent mention of different kings it is possible to surmise the possibility of Monarchical system of government then. The monarchy was heriditory as can be seen from the Prince Gunasena as getting the throne from his father (Bhava one). State might have been known as Empire from the fact that it was divided into provinces and the responsibility of provinces were entrusted to Viceroys. Samarketu was the Viceroy of Ujjain (Bhava five). The tradition of Yuvaraja (heir-apparent) was also prevalent. Aparajit was Yuvaraja (Bhava six). During the tenure of Yuvaraja all sorts of

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3THLETI-81058
training was imparted, so that after becoming a king he has not to encounter more difficulty in the administration. A son of a king was entitled to be hing. But to get rid of from a wicked king it was necessary to dethrone him. The case of Samarāditya was a point in information (Bhava seven). Viewing through his own chain of rebirth he opted to spend more time to pious activities than to material happiness, and also lived a saintly life. But his father did not approve his son's indifferent attitudes. Hence he ordered three of his men (namely Ashoka, Kamankura and Lalitanga) to become Samarāditya's friend for briefing him the importance of worldiness (Bhava nine). Not contended with this, his father also explained him the necessity of Kāmasāstra as a means of attaining Mokşa, but Samaraditya retorted his father by saying that it increses the sin (Bhava nine). Ministers as state-adviser
The cabinet was formed to help king in running administration. Subuddhi (Bhava one), Matisāgar (Bhava two), Indrasharmā, Buddhisāgar, Brahmadatta (Bhava three) were the ministers we come across, nevertheless their nature of work is not possible to know. But it seems that the ministers were very close to the king and had enjoyed the status of his advisers. The king, after returning from Jaipur, had first counselled with his ministers about his intention of retiring and that of renouncing (Bhava two). We can infer that the king might have been sought help from them and might have taken any steps after enjoying their confidance. We can also say from the narration of the SK that the feudal lords were also cooperating the king. While accepting the supremacy of the Yuvarāja Kumārsena, the victor; Vindhyaketu, the Sāber leader, declares the people of his lord as Sambandhini (Bhava two). This shows that the political relation between

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31THET-810 • 59
the king and his feudal lords was very close. After accepting the supremacy even an enemy becomes a friend of the overlord as has been known from the SK. At one place (Bhava eight) even the victor Yuvarāja calls his mutineer feudal as elder brother and asks him not to appologise. Local Organisation
SK throws some light on the local organisation of the state. Village or town was the smallest unit of the province. Nagarmahantaka and Karņika were the officers in charge of the town (Bhava, p. 409). This Nagarmahantaka of SK may be as equal as the Pancāyat president or Nagarapati (i.e. Mayor) of today. Drangswāmi was the head of the village administration. Both Nagaramahantaka and Drangswāmi were free to give judicial decision. This means that they were enjoying legal powers too. They were also entitled to attend the cases of theft or adulteration. SK narrates that the position of Nagarmahantaka was higher than that of Karņika, for we see the usage of the term 'Taddhisthit'. Grāmasabha had a positive say in trifling matters. The Grāmasabhā does send its four members to investigate into the dispute between the two waring groups of the village (Bhava six). These four members were welversed in religion and economics and were very seasoned for their old age. This shows that the experienced and practically wise people might have been elected at the Grāmasabhā. Both Karņika and Pañckula constituted a joint committee to investigate the matters. Here Karņik was the name of an officer, while Pañckula might be a people's representative. A conjecture can be made from this that there might be a system of arbitrator and its decision was acceptable.
From all these information it becomes quite clear that though there was a monarchy, for many matters decentralisation was in force. This means that the king was hardly meddling

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31HET9-81960 into day to day affairs. Blind Faith in Superstition
SK reveals that the Jainism had grown in Rajasthan during 8th century A.D. Other faiths also did exist at the time but SK does not throw much light on them, though we do see the mention of terms such as Pisācha, Rāksasi, Vyantara, Candika. It can be infer that superstition and blind faith might have been prevalent there and then. Lower strata people of the then society might be taking to bad omens. Candravarmā, Indra, Meghanāda, Kinnera, Vidyutkumara are such names from which we can infer that the people of that age might be worshipping heavenly elements and objects of nature. Goddess worship was also in vogue as had been viewed from the prevalence of the names of Chandrikā, Kinnari, Yakșiņi et cetera. Sabar and other tribals were also worshipping Goddess. It is believed that the importance of God Shiva alongwith Goddess is always there, but SK does not refer to this god directly. Importance of Upavāsa
No special discussion could be found in SK regarding religious rituals. The greatness of Upavāsa (fast) was recognised then. To keep away miseries of this birth during next one Upavāsa, which has been frequently refered to by Haribhadraji in SK, was most important. For this reason Agniśarman took vow of Upavāsa taking only one meal every month and that too by visiting only one house. Not only this, but if he did not get any food from that house, he instead of going to another house waited till the next turn i.e. next month. From this incident, it seems, that the people then had a total faith in obseving severe vow if need be. Human sacrifice, of course occasionly, was also in vogue for getting the desired things. (p.530). Tribals such Sabar were also used to offer sacrifice for their desire. Vow was also kept

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37THET9-819. 61 for having a boy-baby. Both Vaiśramana and his wife Śridevi took a vow of worshipping god Yaksa Dhandeva for their desire of having a son and to keep his name after that god (Bhava four). After the son was born the merchant couple went to the temple of Yaksa and after performing the Pūjā they named their son as Dhana (p. 192-193). Rebirth : a pivotal concept
The concept of rebirth was considered the powerful character on the realm of the religion then and there. The very creation of this book (i.e.SK) had been built up around this concept. This particular concept was very much within the all living religions of our country as can be known from the study of SK. As this work certainly belongs to Jainism it can be said that the same concept might be very much in vogue in Jainism too. Essentially it was believed to perform Dharma, Dāna, Tapa, Sādhanā etc. in this birth as to have happiness and wealth in the next one. Role of saintly life
The saints might be great devotees of Jnānakarma system as can be viewed from the reference of the term Kevleen. What emerges from this word is that the learned and educated people of the society were mostly taken to saintly life. Purņachandra once was a dead body carrier and had therefore decided to become a saint. (Bhava one). A king had also consulted his cabinet for becoming a sādhu (Bhava two). Four Cardinal Characters
Connected with religion was astronomy. People were used to consult an astrologer for Muhūrta for performing sacred things. A reference is to be found for observing Muhurta at the time of the marriage between Kusumāvali and Kunvarsinh (Bhava two). The study of SK helps us to know that Dāna, Sila, Tapa and Bhāvanā were the four major characters of

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the religion (Bhava three). It seems that people then might be understanding these four elements of religion. Following were enjoying a great importance in religious context : SādhuDharma, & Yati-Dharama (Bhaya one), Bhāvanā-Dharma, Dāna-Dharma, Sila-Dharma, Tapo-Dharma (Bhava three). Mantra, Namaskāra, Karmas, Aņuvrata et cetera were considered as part and parcel of the religion. Social Stratigraphy
Drawing a picture of the then society SK does help by offering good data. Varied people constituted the society. King, Brāhmaṇ and saints were enjoying high status in the society. Then comes in the rank were merchant class and government servants. People like Cāņdāl, fishermen, thieves etc. were cinsidered as the people of lower strata in the society. Even then we do not find a single reference regarding four-fold varņa system in SK. Marriage System
Though youths of both sex were free to choose their life-partner, the consent of the parents was formally essential. Prince Sinh and princess Kusumāvali had decided to get married, but they did seek the permission of their parents (Bhava four). Dhana and Dhanasree fell in love. The father of Dhana asked for his son the hand of Dhanshree (Bhava four). Dowary system was prevalent. The tradition of firealter was also there. Exchange of things from lovers was also in vogue. Fruits, floweres, garlands and painting of swan were the objects of exchange between Kusumāvali and Sinhal (Bhava two, p. 72-86). Parent's Approval a must
Not only in marriage affairs but in other equally important matters the parents' approval was also considered necessary. Dharan, son of a a merchant Bandhudatta, after returning

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from abroad had sought the advise of his parents for his desire to live saintly life-even after earning from his experience a high respect from and a promising offer made by the king, which he very politely declined (Bhava six, p. 490). Miscellaneous Facets
Dream had an important place in the society. Things seen in dreams were considered as true. Shreekāntā, wife of Purushadatta, saw a lion in her dream (Bhava two) and in this context she named her new-born as Sinha.
People used to hide wealth as there is a reference in SK of a buried golden-vessel with tunnel containing seven hundred thousand Dinār (Bhava two). It may be conjectured that people used to bury their precious belongings from the fear of stolen away. This means theft was known to the society. There are references to the thefts in the 2nd, 3rd, 4th and 6th Bhavas. Maurik was a thief as mentioned in the 6th Bhava. Death sentence was imposed for theft or robbery. (Bhava three).
We also have an idea of what sorts of currency was in force then & there. Dinār was used as an official currency. Oft-repeated references to the word Dinār help us to consider this thesis.
A compromise resulted into going abroad for merchandise after a waring dispute between Dharana and Devanandi. The agreement was made in this context wherein a goods worth five hundred thousand Dinār was to be given to both of them (Bhava six, pp.410-11). There is a reference to two hundred thousand Dinār when queen Kāntimati sent two of her servants to hunt for a proper prince for her daughter (Bhava eight, p. 614). It becomes clear from these references that the Dinār was the currency of the treasury but there is not a single reference to its various denomination in SK.

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A strange custom was prominently in vogue in the then society of Rajasthan in particular and elsewhere in general. It was none other than giving a poison whenever an occasion occurs either of dispute or disagreement or difference of opinion. There are such several references in SK. Because of distrust, Nandayanti gave a snake-poison to Pūrṇabhadra (Bhava two, p. 109). Normally it was given by mixing in food. Shikhin was given poison by his mother Jālini (Bhava three). To keep away from sea-journey Dhanashree had given a poison to her husband Dhana (p. 202). To hold control over the buried wealth Gunachandra was given poison by Balachandra (Bhava three).
There might be games of varied nature for entertainment but SK does not throw more light on it. There is a reference of gambling in the 4th and 9th Bhavas. Guṇachandra was undergoing a training in Bow-learning (Bhava eight). It seems from this reference that Bowing might be one of the games in those days. Varied types of riddles (game) come up in the conversation between Gunachandra and the two votaries, namely Chitramati and Bhuṣaṇa, sent there by queen Kāntimati as mentioned earlier. In this sort of game a verse can be recited keeping the last alphabet in context which is very similar to present day Antākṣari. There is also a reference to the game like asking questions and getting answers. Guḍha Chaturtha is also refered to in this context (Bhava eight). Hence, people of those times might be enjoying their free time playing different games.
Mine of Onomastics
SK is full with numerous place-names and personal-names of varied test and nature. It is also true that many of those names are but fictitious. Even then those fictitious names do help us in framing and designing the patterns of naming things and persons, for the author of the work does reflect

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the object, thought and action of the society in which he lived-irrespective of whether names are real or not. Most of the names occured in SK were emotional & qualitative. e.g. Aparājita, Amarsena, Kāntimati, Gunachandra, Gunasena, Chitramati, Jayasundari, Mānabhanga, Yashovarma, Vilāsvati et cetera. The second category includes names such as Indradeva, Indraşarmā, Agniśarmā, Candrā, Devanandin, Dharmaghosa, Dhanadeva, Dhanashree, Nandivardhan, Yajnadatta, Lakṣaṇasena, Lakşmikānta, Shridevi, Somadeva et cetera.
These names have been originated from personal names of Gods. Aśokadatta, Kumudini, Kusumāvali, Kālamegha, Candrasara, Samudradatta etc. were the names originated from flowers, counstellation & natural elements. Flora-Fauna
We do get some information about the position of florafauna from SK, Horse, elephant, donkey, rat, frog, parrot, monkey, goat, peacock, swan, dog, lion, snake etc. were the animals refered to in SK. We also know some thing about trees such as magoes, coconut, jasmine etc.
To sum up, it can be concluded, in the light of the facts cited above, that SK provides useful information on varieties of things and aspects of cultures and enhance our knowledge about the past of Rājasthān, for it was written there; but being a Jaina Muni, the author had an advantage of knowing things elsewhere while undertaking Vihāra and hence about our country in general.

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Śrimad Rājacandra on the Necessity of a Direct Living Sad-guru
· N. M. Kansara Śrimad Rājacandra (1968-1901. AD) was a very grand soul with prodigious prenatal memory, unusually spiritual poetic tendency, and direct experience of Self-realization. His master piece work, named Atma-siddhi-sastra (ASS) composed in Gujarati, is written with the sole purpose of saving the humanity from mere ritualism and pursuance of barren knowledge that leads them but to the hell, to save them from it and show them the entirely hidden secret path of Truth. Herein is emphasized the ideal of Self-pursuit, Self-realization and Self-absorption.
In about twenty-eight dohā verses of his ASS he has made various statement that emphasize the need of a direct living good preceptor on the spiritual path of Self-realization. At the outset he bows down to the feet of the Holy True Teacher, the Adored Jina, who explained the real nature of the Soul, without understanding which he suffered infinite misery.' Emphasizing that a true teacher is essential, he adds that he who gives up his individual theories, such as whims, delusion, etc., and serves the feet of the true Teacher, finds his ideal and attains Self-realization. However low, as compared with the Arhant, a living teacher be, he is necessary to guide the seeker after truth. To this effect Srimad Rājacandra says that even the obligation to Jina who is invisible is not comparable to that of a visible living true teacher. Without attending to this fact, self-contemplation does not arise." Referring to the True Teacher, he says that these are the admirable qualities of the True Teacher, viz., knowledge of the Self, equanimous feeling at the contradictory pairs of the world, such as pleasure or pain, praise or censure, gain or loss, etc., worldly life only due to the operation of the

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past Karmas and not due to present attachment to good or hatred towards bad surroundings or circumstances, unique speech distiguished by sweetness, truth, inner conviction, beauty and authority, and knowledge of the supreme scriptures.* Without the teaching of a True Teacher, the character of the Jina is not understood. How can any good be done to a soul without such understanding? With such understanding alone, it is possible to comprehend and attain the full and true character of Jina. The scriptures which establish the existence of the soul and non-soul including matter, time, space, motion and rest, are the prop of the souls deserving liberation, when the facility of a visible living true teacher is not available. Or, if the true teacher had ordered the reading of such scriptures, then the pupil should always contempate such ones, after giving up the disputations and distinctions of different schools of thought. After giving up whimsical self-guidance and obstinacy of holding up one's own views, the soul follows the guidance of the True Teacher. Knowing this to be the visible cause of liberation, the Jina has called it Right Belief. The mighty foes in the form of the passions of anger, pride, deceit and greed, attachment and hatred, are not destroyed by whimsical self-guidance. By surrendeting unto the True Teacher, they go away with but slight effort."
While discussing about a perverse bigot, Śrimad says that even in the presence of the visible True Teacher a bigot asks a perverse view, and follows the untrue teacher with determination chiefly to gratify his own vanity.'True sainthood is there where there is Soul-Knowledge. Saints are the True Teachers. Else it is delusion to revere the teacher's of one's own family merely as such. The persons who are soul-seekers know this." The soul-seeker should reckon the attachment of a living visible True Teacher as a great blessing, and

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act on his precept, with the united activity of the energies of mind, speech and body. 12 In the three ages of past, present and future, the path of the Highest Ideal is one and the same, and that life alone is worthy by which the Highest Ideal is attained. Keeping this in the mind one should acquire the proximity of a True Teacher, and one's mind should be rid of all other diseases, and have the desire for Selfrealization only.'3 When passions recede, and the only desire is for liberation, and there is sorrow for continuous rebirths, as also compassion for all beings, that is the abode of SelfIdeal.!4 Where this condition is attained the wise teaching of the True Teacher is palatable, and from it there arises bliss-giving Right Thinking.' .
A soul-seeker that gives up his bias for one's particular school of thought and religion, and follows the precept of the True Teacher, gets pure Eight Beliefs, in which there is neither distinction nor partisanship.6 If such aspirants for Self-realization get wise guidance of a True Teacher, they acquire Right Belief, and lead a life of purification." By the teaching of the True Teacher new light dawns in a pupil, he gains self-knowledge and his ignorance disappears. To him his own nature appears to be pure and consciousness itself, undiminishable, immortal, indestructible and of a nature entirely independent of and separatre from the body. He come to see that he is the doer and enjoyer of Karmas, only where there is delusion about the identification of the soul and body. As soon as his life flows in his own nature, he at once becomes non-doer and non-enjoyer.is
In conclusion, Śrimad declares that there is no desease so bad as soul-delusion, and there is no doctor so skilled like True teacher; there is no prescription so good like the commands of the Teacher; and there is no medicine like contemplation of and concentration upon the true nature of

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BIGHET-8969 the soul.'' All souls are alike Siddha, i.e. perfect or liberated souls. He who understands this becomes Siddha. Of this the essential auxilary cause is the obedience to the percepts of the True Tracher, or the contemplation of the state of Jinahood.20 And, finally, he offers innumerable obeisance at the feet of the Self-realized one who, though living in a human body, nonetheless lives a life transcending all attachment for the body.21 Thus, in the light of his self experience, Srimad has composed his Atma-siddhi for the benefit of a true seeker of Self-knowledge, and therein he has expressed his recommendation with regard to the importance of a True Teacher (sadguru) in very clear terms.
In view of the fact that Śrimad was himself a Self-realized person, that the memories of his past lives dawned on him at the tender age of seven years, and that he had no need of a guru in his current life, his recommendations carry an authority and realibility. His motive in composing the work was just his help the true seekers for Self-realization.
Although those thoughts of Srimad have Jainism in their background, they have an added value in that similar thoughts and recommendations have been made by some other Selfrealized saints in other non-Jaina traditions, too. Thus, the famous Saint Ranga Avadhūta of Nāreśvara (in South Gujarat), who was a devotee of Dattatreya, has specifically confessed, in one of his devotional songs (bhajan), that it was by the holy Word of Guru that he was awakened although he was sleeping since numerous lives.” In another devotional song he declared that only the grace of a Guru is enough for the welfare of a disciple, and that the physical strength, backing of residential property, might of wealth, power of mind or intellect, are all helpless without it.23
Julian Johnson24 has listed, and discussed in detail, four cardinal precepts of the Sikh religion of India: (1) First of

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31THET-819.70 all, there is a necessity of living Guru, a genuine saint who has been appointed by the supreme Sat Purush to act as Guru. By living we mean one who is still in the physical body. After his death, or departure from his body, the Guru will still take care of all whom he has initiated; but he cannot accept new disciples. This is not because the Guru is limited, but because the disciple himself is so limited that he cannot receive instructions and initiation from a departed Guru. (2) The second fundamental of this system of the Masters, the pure Sant Mat, is the vital fact of the audible life stream. This stream is in fact nothing less than the Supreme One, projecting Himself on all planes of life in a constant stream of musical vibrations, through which flows the most incomprehensible power, life-giving and creative. This current is also the central factor in liberation and salvation from the endless rounds of births and deaths. This stream can be received from a living Guru only. (3) The third general truth emphasized by the saints is complete liberation and spiritual triumph while still living in the physical body. It is a central precept of the Sant Mat that nothing can be accompished after death in a way of spiritual liberation unless it is at least begun during this life. In every case, when the individual has not been initiated during the lifetime, he must return to earthly life for another chance to meet and follow a living Guru. (4) Unless a man is able to give initiation and lead his disciple upon the inner planes, he is not a Master and should not be accepted as such. And it must be remembered that initiation is of first importance. All these things are taught with great clarity and force repeatedly in the Adi Granth.
The tradition of the Radha Soami Satsang Beas is very specific on the point of the necessity of a direct spititual Master on the path of Self-realization. Truth itself may be

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universal, but a spiritual Master can function here as a Master only so long as he lives in a physical body. The Gita was spoken to Arjuna by the living Kṛṣṇa. The very reason that impelled God to take a human body in the first place suggests that such work as he has to do can be done only in a human body. If it were otherwise, then he never had a need of coming in human form.25
Jesus Christ too said: "I am the light of the world; he that followeth me shall not walk in darkness, but shall have the light of life.26 Every Master is the light of the world. He brings with him the light of the Eternal One. If anyone centers his attention upon the Master and walks in his light, there can be no more darkness in him If the disciple opens the gates of light in himself, as the Masters urge him to do, he walks unobstructed into the kingdom of heaven. But he can do this only by the light of the living Master. It was this elementary truth which Jesus was trying to inculcate.27
Usually when people accept a book as the authoritative word of God, then they assert that all revelation is closed. The last word has been said. Believe it now or be condemned. This has been the supreme tragedy of history. The Vedas, the Sastras, the Purāņas, the Gita, the Mahabharata and the Rāmāyana, the Zend-Avesta, the Bible and the Koran, and other religious scriptures - all these books are to be worshipped and obeyed. They are declared, ex cathedra, to be the inspired word of God. Ergo, it is the duty of all men to accept and believe them. And all of them are fetters to intelligence. No matter how good they may be in themselves, they become fetters because their followers insist that all revelation be closed. All spiritual instructions are finished. Instead of listening to a living Master in each age, their respective books are considered to be the infallible word. Crystallization of thought always goes before moral stagnation. Without a living Master

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spirituality wanes, as a lamp goes out when the oil is exhausted. As soon as a religion becomes fixed, static, crystallized, upon that foundation a corrupt priesthood is established, and at once the whole thing begins to decline into an insipid formalism. This is history. It is no theory.28
No one can possibly gain spiritual freedom except by and through the Shabd-dhun, and no one can possibly get that Shabd-dhun without first placing his life in the hands of a Satguru. On the other hand, if you get a Satgutu, you cannot fail to get jivanmukti, redemption from all ills of this or any other life. And this is because the Satguru never fails to connect his discipline with the Shaba-dhun. And so, having both Satguru and Shabd-dhun, one cannot fail to get spiritual freedom, which is called jivanmukti.29
In the Swaminarayan tradition, the founder of the sect, Sahajanand Swami known popularly as Bhagavān Svāminārāyaṇa became the object of worship and mediation as the perfect manifestation of God in human form. In its new tradition of the Akshar Purushottam Sanstha, the distinctive belief of its members is that contact with the manifestation of Aksara on earth is essential for one to reach Puruşottama, God Almighty. Only after the devotee has reached Swāmi who is Aksara can he reach Nārāyaṇa who is Puruşottama. The Akşara, as one of the succession of 'God-realized' saints, is the representative of God on earth; he gives the perfect example, speaks with the authority of God, and receives reverence and worship of the devotees. All spiritual aspirants accept him as perfect ideal for emulation. Members of this new school believe that Bhagavān Svāminārāyana has been keeping Himself primarily present in the person of the successive Gurus, viz., Svāmi Guņātitānanda, Bhagatji Mahārāja, Šāstriji Mahārāja, Yogiji Mahārāja and Pramukha-svāmi Mahārāja, as also in the images and sacred scriptures. The

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Guru, i.e. the Akṣara, is spoken of as 'the sacred texts personified' because he lives in harmony with all the percepts of the scriptures given by Bhagavān Svāminārāyaṇa. Without such a Guru, it is said, there can be no Satsanga. It is only through association with the Akṣara who has come to earth in a personal form that one can get rid of one's vices, baser instincts, and the clutches of Maya and thereby gain release.30
Foot-notes
1. ASS.,1: Je svarūpa samajyā vinā, pāmyo duḥkha anamita / Samajāvyum te pada namum, śri sadguru bhagavaṁta / //; The author of this article acknowledges his gratefullness to the edition of the Atma-siddhi of Śrimad Rajacandra by Rai Bahadur J. L. Jaini, with English translation and Introduction, of which I have made full use, of course with necessary modifications. NMK. 2. Ibid.,9: Seve sadguru-caran-ne, tyagi dai nija-pakṣa /
3. Ibid.,11:
Pāme te paramārtha-ne nija-pada-no le lakṣa 1/9/1 Pratyakṣa-sadguru sama nahim, parokṣa-jina-upakāra/ Evo lakṣa thaya vina, uge na ätma-vicāra //11// Atma-jñāna sama-darśita, vicare udaya-prayoga / Apurva-vāni parama-śruta, sadguru-lakṣaṇa yogya //10/ Sadguru-na upadeśa vana, samajāya na Jina-rupa / Samajya vana upakāra so ? samajye Jina-svaripa //12// Atmadi astitva-na, jeha nirupaka sastra /
4. Ibid., 10:
5. Ibid., 12:
6. Ibid., 13:
Pratyakṣa sadguru-yoga nahim, tyan adhāra supātra //13// Athava sadguru-e kahyām, je avagāhana kāja/ Te te nitya vicāravāṁ, kari matāṁtara tyāga //14 // Svacchamda, mata agraha taji, varte sadguru-lakṣa/ Samakita tene bhākhiyum, kāraṇa gani pratyakṣa //17/ Mānādika satru mahā, nija-chaṁde na maraya /
Jātām sadguru saraṇamām, alpa prayās jāya //18// 10.Ibid.,26: Pratyakṣa sadguru-yoga-mām, varte dṛṣṭi vimukha / A-sadgur-ne drdha kare, nija-mānārthe mukhya //26// 11.Ibid.,34: Atma-jñāna tyām munipaṇum, te sãcã guru hoya / Bāki kula-guru kalpanā, ātmārthi nahi joya 1/34// 12.Ibid.,35: Pratyakṣa sadguru prapti-no, gane parama upakāra / Trane yoga ekatva-thī, vare ājñādhāra //35
13.Ibid.,36-37:
Eka hoya traṇa kāla-māṁ, pararamāratha-no paṁtha/
7. Ibid., 14:
8. Ibid., 17:
9. Ibid., 18:

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Prere te paramārtha-ne, te vyavahāra samamta // Ema vicāri amtare, sodhe sadguru-yoga /
Kāja da ātmārtha-num, bijo nahim mana roga //36-3711 14.Ibid.,38: Kaşāya-ni upaśāntatā, mātra mokṣa abhilāşa /
Bhave kheda, prāņi-dayā, tāṁ ātmārtha-nivāsı //38/1 15.Ibid.,40: Āve jyāṁ evi daśā, sadguru-bodha suhāya /
Te bodhe su-vicāraṇā, tyāṁ pragate sukha-dāya /140/1 16.Ibid., 110: Mata darśana āgraha taji, varte saduru-laksa/
Lahe suddha samakita te, jemāṁ bheda na paksa //110/1 17.Ibid., 109: Te jijñāsu jiva-ne, thāya sadguru-bodha /
To pāme samakita-ne, varte aṁtara-sodha //109/1 18.Ibid., 119-121: Sadguru-nā upades-thi, ävyum apūrva bhāna /
Nija-pada nija-mānhi lahyuń, dura thayum ajñāna /1191 Bhāsyum nija-svarūpa te, śuddha cetanā-rūpa / Ajara amara avināśi ne, dehātita svarūpa //120/1 Kartā bhoktā karma-no, vibhāva varte jyāmya /
Vritti vahi nija-bhāva-mar, thayo a-kartā tyārnya/121/1 19.Ibid.,129: Ātma-bhrānti-sama roga nahim, sadguru vaidya sujāņa /
Guru-ājñā-sama pathya nahim, ausadha vicāra dhyāna ///2911 20.Ibid.,135: Sarva jiva che siddha-sama, je samaje te thāya /
Sadguru-ājñā jina-daśā, nimitta käraņa māmya //135/1 21.Ibid., 142: Deha chatāṁ jeni daśā, varte dehātita /
Te jñāni-nä сarana-mām, ho vamdana agaạita //142/1 22. Guru-carana prita mori lāgi re
Soti thi maiṁ janamo-janama-se, guru-sadada-se jāgi re ///// 23. Guru-krpā hi kevalaṁ Śișya-praramāmangalam /
Deha-balam geha-balaṁ vitta-balam citta-balam /
Tad-vinā tu sarva-balam viddhy-asāra-nisphalam // 24. Johnson, Julian, The Path of the Masters, Radha Soami Sarsang
Beas, Punjab, India, (15th revised ed.), 1993, pp. 136-138. 25. Ibid., p. 80. 26. Holy Bible, John 8.12. 27. Johnson, op. cit. p. 122. 28 Ibid., pp. 132-134. 29. Ibid., pp. 417-418. 30. Williams, Raymond B., A New Face of Hinduism: The Swaminarayan
religion, Cambridge University Press Cambridge, 1984, pp. 80-81; Dave, Ramesh M. Ethics of the Shikshapatri, in Swaminarayan Magazine, 1978, pp. 9-10, Ahmedabad, Akshar Purushottam Sanstha.

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Some Aspects of the Kaumudimitrāņanda
- V. M. Kulkarni Rāmacandra, one of the celebrated desciples of Ācārya Hemacandra, carried out this literary activities in the second half of the twelfth century A.D. He wrote, besides other plays, three prakaraņa type of plays :
1. Rohinimrgānka 2 Kaumudimitrānanda and 3. Mallikāmakaranda. Of these, Rohiņimrgānka is all lost but for a small, single passage, cited by the author himself in the Natyadarpaņa (a work on Sanskrit Dramaturgy by Rāmacandra himself and Guņacandra, another disciple of Hemacandra written jointly) with the introductory remark :
यथा वाऽस्मदुपज्ञे रोहिणीमृगाङ्काभिधाने प्रकरणे प्रथमेऽङ्के - "मृगाङ्क प्रति ata: — 54R ! | Bl: 1 .
उन्मत्तप्रेमसंरम्भाद्, आरभन्ते यदङ्गना ।
तत्र प्रत्यूहमाधातुं, ब्रह्माऽपि खलु कातरः ॥' It is cited to illustrate the third Sandhyanga of the Mukhasandhi, called Parinyāsa. Rămacandra has adopted this verse, without acknowledgement, from Bharthari's Śrngāraśataka (v. 75, N. S. ed)
In translation it means :
"When women through impetuosity (of flurry) of intoxicated love set about some task, even God Brahman is indeed unable (lit. afraid) to place an obstacle in their way. (Then what to talk of others ?)”
2 Mallikāmakarandanāțaka : This play is available in full.2 It is published by L. D. Isnstitute of Indology, Ahmedabad.
3. Kaumudimitrānanda. This play too is available in print.
In this article it is proposed to draw the attention of readers to some striking aspects of this prakaraņa. Before proceeding with this topic, it would not be out of place to take note of Keith's observations regarding "The Decline of the Sanskrit

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37THET-81976 Drama"4 : "The audience for whose approval a poet looked was essentially one of men of learning who were intent on discerning poetic beauties or defects, and who had singularly little idea of what a drama really means." For the decline of the drama, he adds, "the ever widening breach between the languages of the drama and those of real life” has greatly contributed and furthur points out “the impossibility of the production of real poetry, not to mention drama, in dead languages."
Now, the audience was essentially one of learning and that the Prakrit languages were no longer spoken languages is no doubt true but to say that they had singularly little idea of what a drama really means' and that Sanskrit too, like the Prakrits, was a dead language is rather unfair and unjust. Although Sanskrit was not the language of the masses, it certainly was the language of a class, though limited, of a highly educated and cultured men of learning and that like the poets they very well knew what a drama according to Bharata means. Bharata gave the highest importance to rasas in drama : 'na hi rasādrte kaścid arthaḥ pravartate.' (Everything in drama is oriented towards creating rasah.) Abhinavagupta and following him Rāmacandra, hold that ‘rasāh nātyaprāņāḥ (Rasas are the very life, the very essence of drama.) His charge that 'Subordination of action to description, and the degeneration of the description into a mere exercise in style and in the use of sounds' is exaggerated. That way it may apply to some earlier poets as well. To tell the truth, Indian poets and dramatists and their poetic and dramatic works should be judged by norms and criteria laid down by Indian writers on poetics and dramatics and not by western standards or principles. It would certainly be unjust and unfair to evaluate the Indian authors and their works by applying western principles or standards.
Kaumudimitrānanda is a prakaraṇa type of drama in ten Acts. It mainly deals with the love-story of Mitrāņanda, the son of a wealthy merchant by name Jinasena, a resident of Kautukanagara, and Kaumudi, the doughter of the Kulapati (head of a monastery). Mitrāņanda and Maitraya after the shipwreck come to the island of Varuņa. There they free from imprisonment the Siddha King

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who was nailed to a tree by Varuņa suspecting him to be desirous of his wives who are not seen even by the sun (asūryaṁpaśya). Kaumudi, the daughter of the Kulapati falls in love with Mitrāṇanda at first sight and reveals to him the fact that the asceties in the monastery are pseudo-ascetics and that the fate of her husbands so far to fall and perish into the well hidden under the bed in the nuptial chamber. In his case smitten by love she proposes to run away with him carrying with them the treasure collected from her former 'husbands' to Lanka. In Lanka the plight of the pair would have been miserable since Mitrāṇanda is taken for a robber by the city police if Mitrāṇanda, had not saved the yuvarāja (crownprince), Lakṣmipati, from death by snakebite with the aid of the magical lore, called hālāhalahari vidyā given to him to revive the dead by the goddess Jānguli on the occasion of his (Mitrāṇanda's) marriage with Kaumudi.
The King in gratitute entrusts the pair to the minister Kamarati, who, however, is enamoured of Kaumudi and is very enxious to get rid of her husband. The opportunity is given him by a human sacrifice which a feudatory by name Vijayavarmā of the king wishes to perform. Kāmarati sends Mitrāṇanda to him as upahāra-puruṣa (victim) but Maitreya luckily recognises him. Maitreya was his companion. He had won the favour of Vijayavarmā by curing him with the aid of a magical herb. Kaumudi in the meantime is ixpelled from the minister's house by his jealous wife and wanders untill she meets Sumitra, daughter of a merchant, and her family. Vajravarman, a chief of the abotigines, captures them all. One Makaranda, who turns out to be a friend of Mitrāṇanda, is also broght to this Vajravarman.
A letter from Lakṣmipati inquiring about the welfare of Miträṇanda and Kaumudi is received; and Kaumudi takes advantage of this letter and includes Vajravarman to celebrare the marriage of Makaranda and Sumitra-who have fallen in love with each other at first sight. The three then have an adventure at Ekacakrā town with a Kāpālika who persuades the women to go into a 'pātālabhavana' (subterranean apartment) while he asks Mitrāṇanda's heep against a Vidyadhara, described as strengly desirous of women.

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He (the Kāpālika) breathes life into a corpse which takes a sword in its hand but Mitrāņanda by a magic formula induces it to strike the Kāpalika who suddenly disappears. Next, Makaranda has to establish before yuvarāja Lakşmipati his claim to his own carawan, which a certain Naradatta claims (wrongfully). The dispute is settled by the arrival of Vajrasvāmin and Mitrāņanda. Finally husband and wife are united at the residence of the Siddha King. The story of Kaumudi and Mitrāṇanda forms the main plot whereas that of Sumitrā and Makaranda, the byplot.
In the āmukha (=prastāvanā, Introduction) to his KaumudiMitrānanda we are told that he is a pupil of the great Hemacandra; he is proficient in writing a hundred prabandhas (literary compositions) he is always and ever diligent in writing poetical works, he has composed the prakaraṇa type of drama, called Kaumudimitrāņanda; it is a treasure of a thousand Kutūhalas (curiocities; Kutūhalawhat excites curiocity, anything pleasing or interesting, Kutūhala); it excites-evokes-stimulates-enkindles all kinds of sentiments-rasasand feelings-bhāvas; and adds that it is his (Rămacandra's) second rūpaka (dvitiyam rūpakaṁ); [Satyahariscandra being his ādirūpakafirst rūpaka).... there are episodes and incidents in plenty that would, one after another, excite the curiocities of the (trained) audience; of course, it is for the Stage-director (Sutradhāra) to decide whether is overflowing with rasas and whether there are many situations and episodes that would excite feelings. In reply to the assistant's (nața) statement the Stage Director says:
What to say (=there is no need to say anything) about the prakarana overflowing with rasas.
Are there not many great poets, Murāri and others like him, who are ever deligent in composing plays-dramatic poems-that are sweet on account of their skillfulness in new and novel (and striking) modes of speech ? But I doubt if there is any other poet than Rāmacandra who is capable and skilled in creating various rasas to their highest-point, which are the very life and soul - the essence - of dramatic works. Moreover, “The dramatic compositions (of other poets), like sugarcane, progressively deminish in rasa (1 Sentiment 2 Juice); but Rāmacandra's dramatic poem

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grows progressively sweeter and sweeter still."
The assistant (nața) contemptually says:
"These days there are writers who borrow words and ideas (from earlier poets) and thereby attain fame. Consequently, how can the good people trust them ?"
The Stage Director replies: "My (good) friend, this question does not arise in my case. In this matter the intelligent and wise contemporary men alone are the authority."
This Introduction (amukha) reveals the boasting nature of Rāmaçandra and his rather low opinion of his predecessors like Murāri, and his self-confidence that no critic can point an accusing finger at him for plagiarism or literary theft, and that his works, imbued as they are with rasas, make interesting reading and give delight to the readers. Again, in the Second Act we have the following remark of Maitreya :
अहो समृद्धकुतूहलानुबन्धः प्रबन्ध |
Act II, V. 6, 1. 11 (p. 19) "O, how rich is his dramatic composition presenting curiosities, one after another ?"
-
This remark (and similar remarks in his other plays) reveal that the poet Ramacandra was intensely emotional and self-conscious and that it was difficult for him to escape his own shadow and maintain a purely objective attitude in his writings. In writing this prakarana Rāmacandra had in mind Bhavabhuti's Malatimādhava. It is not surprising, therefore, if he consously or rather unconsiously follows this trait revealed in Bhavabhuti's writings.
Rāmacandra's References to his favourite deityLord Rṣabha
Rāmacandra was a devout Jain. It is, therefore, natural that he should give expression to his deep reverence to Rṣabhadeva, the adi-tirthankara of the Jains. In the Nandi verse he says: यः प्राप निवृति क्लेशाननुभूय भवार्णवे । तस्मै विश्वैकमित्राय त्रिधा नाभिभुवे नमः ||

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(Tr. I pay homage in three ways to Lord Rṣabha, that peerless of matchless friend of the whole world who, after having experienced sufferings in the ocean of wordly existence, attained emancipation-final beatitude.)
In the course of the developement of the plot he respectfully refers to Lord Rṣabha half a dozen times : तदतः परं भगवतो नाभेयस्य पादाः शरणम् । नाभेयस्य तदा पदानि शरणं देवस्य दुःखच्छिदः । कथमयं सकलदेवताधिचक्रवर्ती नाभिसूनुश्चैत्याभ्यन्तरमलङ्करोति । दृष्टिर्नाभिसुतस्य नः प्रथयतु श्रेयांसि तेजांसि च । स्मरामि निष्ठितक्लेशं देवं नाभिसमुद्भवम् ।
(1) p. 25 : p. 51 :
( 2 )
(3) p. 90 :
(4) p. 91 : (5) p. 123 :
There is one reference to the very sacred mantra in which (five) parameṣṭhins are paid homage to by the Jains. (The five dignitaries are: 1. Arhat 2. Siddha 3. ācārya 4. upadhyāya and 5 sadhus):
अपिनाम कोऽप्यपायः संभवेत्, तदहं
परमेष्ठिनाम पवित्रं मन्त्रं स्मरामि ।
"If any calamity is likely to visit or befall, I remember the sacred mantra in which five dignitaries are paid homage to."
At another place the temple of Katyayani is described in such a way as to produce disgust (p. 45, v. no. 12), and the Śaivite School of Kāpālikas who indulged in the offerings of animals and even human beings is targetted. Probably, the poet here betreys the influence of Bhavabhuti who in his Malati-Madhava mentions how Kapalakuṇḍalā carries away Malati, the heroine of the play from her bed-chamber to be immolated and sacrificed before the goddess Karālā Camuṇḍā by her teacher Aghoraghanta. Kaumudimitrāṇanda: a Prakaraṇa
Bharata and after him many writers on Dramatics have defined the various types of Drama (rūpaka) in their works. The Dasarūpaka of Dhanamjaya is very popular with the commentators on Sanskrit dramas. Following their tradition we reproduce below the definition of a Prakarana given by Dhanamjaya :
अथ प्रकरणे वृत्तमुत्पाद्यं लोकसंश्रयम् । अमात्यविप्रवणिजामेकं कुर्याच्च नायकम् 11

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सापायं
धर्मकामार्थतत्परम्
धीरप्रशान्तं शेषं
11
नाटक वत्संधिप्रवेशक रसादिकम् नायिका तु द्विधा नेतुः कुलस्त्री गणिका तथा क्वचिदैकेव कुलजा वेश्यावापि द्वयं क्वचित् ॥ कुलजाभ्यन्तरा बाह्या वेश्या नातिक्रमोऽनयोः आभिः प्रकरणं त्रेधा संकीर्णं धूर्तसंकुलम् ॥
Now, in a prakarana the subject matter should be invented, and should be drawn from worldly life (lokasaṁśrayam); the playwright should make a minister, a Brāhmaṇa or a merchant the hero; he should be of the type called 'dhirapraśānta' (selfcontrolled and calm) undergoing some misfortune (Sāpāya) and striving after (tatpara) dharma (virtue) kāma (pleasure) and artha (wealth). The remaining features or characteristics-such as Sandhi (junctures) or praveśaka (introductory scenes) or rasas (sentiments) are as in the naṭaka). The heroine (nāyikā) is of two kinds, the high-born wife of the hero or a courtezan. In some plays there is only the high-born lady, in some the courtezan, and in some plays, both; the high-born lady is (always) indoors (abhyantarā), the courtezan out of doors or without (bāhyā) and the two never meet (nätikramo' nayoḥ). Owing to these three kinds (of the heroine) the prakarana is of three kinds or varieties. The mixed variety abounds in dhürtas (rogues).
Thus the Kaumudimitrāṇanda is a Śuddha (Unmixed, not contaminates by another woman's contact) prakarana where the heroine is Kaumudi, the daughter of Kulapati-the head of a monastery. Incidentally, Māltimādhava, where there is the heroine, Malati, the high-born maiden. Tarangadatta (now lost) where a courtezan alone is the only heroine is equally a Suddha prakaraṇa The Mṛcchakatika, however, is a Samkirna (mixed) prakaraṇawhere we have both types of heroine, Dhūtā, Cărudatta's wife is a high-born nāyikā; Vasantasenā, a courtezan is another and most noteworthy heroine. And further, this play is full of dhurtas (rogues) as well.
In the play under our study, Kaumudi, the most-beautiful woman, daughter of Kulapati is the heroine; Mitrāṇanda the son of a

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devout Jain householder Jinadāsa who is fabulously rich by birth and is a citizen of Kautukamangala nagara is the hero. Mitrāņanda is portrayed as self-controlled and calm (dhira-praśānta) and striving after dharma, artha (wealth) and Käma (pleasure). Kaumudi falls in love with the hero at first sight. Disregarding the interests of her own father who and his followers are pseudo-ascetics but, in fact, robbers. Her father apparrently marries her to rich Sārthavāha merchants whenever they visit him. Poor fellows fall into the well, covered under bed, in the nuptial chamber and perish. She elopes, with the treasure collected from the supposed husbund's, with the hero. Calamities after calamities visit both of them. They bravely face there calamities and are ultimately united and enjoy pleasures of love. This account forms the main story-main plot, and the story of Makaranda, the heroe's trusted and beloved friend and Sumitrā who are destined to be married, by lucky accident come together. The story of Makaranda and Sumitrā constitutes the byplot and furthers the cause of the main hero.
The āmukha (Introduction) claims that this rūpaka (play) is Kutūhalsahasra-nidhānam' and 'niśśesa-rasa-bhāva-pradipakam.' When we go carefully through the whole play we notice that most of the incidents are Kathā incidents. They excite our interest, curiosity and in that sense they are 'Kutūhala-Sahasra-nidhāna' but one must admit that they hardly form dramatic incidents.
The other claim made in the amukha on behalf of the poet that it is niśśesa-rasa-bhäva-pradipaka' is rather exaggerated. Every reader would agree with us when we say that there is a lack of humour throughout the play. May be, the poet is serious by nature and consequently he simply cannot create humour or humorous situations. Being a muni, possibly he felt it rather awkward and improper to portray vividly the erotic sentiment (Srangārarasa). The hero is 'dhira-praśānta'. By his very nature he is against fighting a war. For example, towards the end of the sixth Act we are told of the impending war-night attack by the enemy on Vijayavarmā's army. But the next Act informs us why the fight as such does not take place between the two warring groups.
We have instead a scene which excites the sentiment of fear.

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It is rather easy for Ramanadra to depict the sentiments of fear (bhayānaka) bibhatsa (Disgust) of marvell or wonder (adbhuta), when occasion arises he depicts the sentiments of roudra (the furious) and the pathos (karūṇa). One very convincing illustration of the depiction of the bibhatsa sentiment may be cited here. The description of the temple of Katyayani (Act IV V V-123, pp 45-46) is very graphic and creates disgust in the mind of the readers or spectators when the play is enacted on the stage.
Kaumudimitrāṇanda: Appreciation
Kaumudimitraanda is an extravagantly fanciful composition. The supernatural or magical element plays a dominent role througout the play. It presents so many marvallous incidents appealing to the audience and contributing to the sentiment of wonder or the marvellous (adbhuta-rasa) right from the beginning to the end. Thus the Siddha King nailed to a tree by Varuna, the regent of the ocean, is set free from imprisonment by means of a jem of mysterious power. Again, Maitreya has won the favour of the King's vassal by curing him by a magic herb. Kaumudi is attracted to Mitrāṇanda, her prospective husband by the lovecharm he had received from Varuņa. She and Mitrāṇanda flee to Lanka. There the pair would have been in miserable plight. Since Mitrāṇanda is taken for a thief by the city police. Mitrāṇanda, however cures prince Lakṣmipati with the aid of the hālāhalahāri vidyā (lore) from death given to him to revive the dead by the goddess Janguli on the occasion of his marriage. In Act VIII Mitrāṇanda by a magic formula induces the corpse in whom the Käpälika has breathed life and which takes a sword in its hand, to strike that wicked Kāpālika, who, however, overcome with fear, disappears. Act X ends happily with husband and wife united in the residence of the Siddha King by the efforts of Maitreya. The various marvellous incidents mentioned above excite the sentiment of wonder (adbhutarasa) in the spectators/audience. According to Bharata, the sentiment of wonder should be introduced in the concluding nirvahana Sandhi, but our poet Rāmacandra introduces it in almost each and every Sandhi. Kaumudi and

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Mitrāņanda, the hero and heroine of the main plot are somewhat impressive but Sumitrā and Makaranda, the hero and heroine of the by plot are not effectively depicted. Kaumudi and Mitranāņda, with rich treasure, flee to Lankā. They go through several ordeals but are ultimately united as husband and wife.
Rāmacandra's Style : Rāmacandra is at his best in sperinkling his dramatic poem with witty and wise sayings-throwing light on the human nature. Excepting some long descriptive stanzas which are rather tough and difficult he may be said to be fond of Vaidarbhi style. His dialogues are, as a rule, lovely, brisk and crisp. His prose is lucid and easy to understand. It must, however, be admitted that a large number of words he, possibly, deliberately uses that are obscure or rarely used. By way of example a few of them are listed in the foor-note. Both of his claims that his play is ‘Kutūhala-sahasra-pradhāna' and 'niśśesarasa-bhāva-pradhana' are well qualified-with one single exception. He fails to create hāsya-rasa (sentiment of laughter, or humour). It is very likely that Rāmacandra by his very nature and temperament was serious and therefore did not see observe the lighter side of human life. We add at the end a number of his Subhāṣitas and Sudhā-syandi sūktas to give readers an idea of his observations of human nature, especially men, women, robbers, etc.
Modern scholars like Keith, De, Raghavan judge the play by applying modern western, norms and standards and describe it as 'wholly undramatic.'
To judge by Indian standards and criteria, we should first keep in mind, it is unfair and unjust to compare this late playwright of the 12th century with master poets like the unimitable Sūdraka or the great Bhavabhūti. His drama does not certainly come up to the normal standard but at the same time does not fall far below the Indian standard. Following Bharata and Abhinavagupta, Rāmacandra clearly says “Nāțyaprāņāḥ rasāḥ”. He has portrayed all the rasas excepting the hāsya rasa. But he failed to make either vira or śrngara as the dominent (pradhāna, angi rasa and other rasas supportive to it. Even then we feel that it would be fair to rank Rāmacandra as a second rate poet. ·

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Rāmacandra's Thoughts Rāmacandra sprinkles, now and then, his Kaumudimitrāņanda with Subhasitas. They embody his thoughts about the nature of women, about love, about fate, about men good and bad, and quite a few arthāntaranyāsas which are worth remembering; not to be forgotten. A list, not quite exhaustive, of such Subhāṣitas and Sudhā-Syandi Suktas is added at the end. Here a few of his Subhāṣitas and Sūktas embodying his thougts about the nature of women, about love, about fate and the habit of robbers (cauryavrtti) and Suktas are freely translated for the benefit of those who are not acquinted with Sanskrit : 1. The mind of women who for the sake of a man whom they
have seen just for a moment (who fall in love with him at first sight) who desert their own Kingmen who are so very familiar, and who are so friendly and favourable (benefactors),
if at all God Brahmä alone knows. (3.3; p.97) 3.It is this god of love (or Love) itself that effects or brings
about fortunateness (saubhāgia - good fortune or luck) and beauty (cangima=soundarya) among lovers. It is the moon, and the moon alone, who produces (make ooze) water in the moon
stones which are hard or compact by nature. (3.9, p. 30) 9. Those women, being blinded by love, consider their lives worthless
- trivial like grass – deserve to be counted first among the heroes - heroic personages. (4.4, p. 49) 12.Even if one falls in the ocean, or thrown down on the earth
from the sky again obtains possession - regains – wealth,
provided he remains alive. (6.1, p. 63) · 26.If by an act of kindness you oblige a wicked or cruel person
he is bound to do injury by.retatiation. A lion who is ensnared
- Clit. for whom a snare is spread) and is soon to meet his end, kills that very person who tears asunder that share. (10.16, p.125)
- Sūktas i 2. Any dress (or apparel) suits a person who is naturally handsome.(I.18
Second half, p. 12)

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.
अनुसंधान-१७.86 Note : this line reminds one of Kalidasa's beautiful arthāntaranyāsa;
। किमिव मधुराणां मण्डनं नाकृतीनाम् । Sakuntala I.20.d 3. For embodied beings nothing is dearer than their own life. (6.5, Ist half)
कौमुदीमित्राणन्द-प्रकरणान्तर्गतानि महाकविरामचन्द्रस्य सुभाषितानि खणदिट्ठजणनिमित्तं बंधुअणं परिचिअं हिअकरं च । मिल्लंतीणं महिलाण मुणइजइ माणसं बंभो ॥ (क्षणदृष्टजननिमित्तं बन्धुजनं परिचितं हितकरं च । मुञ्चतीनां महिलानां जानाति यदि मानसं ब्रह्मा ॥) -३.३, पृ.२७ काणं पि अंगलट्ठी भूसिज्जइ भूसणेहि तरुणीणं । भूसिज्जइ उण काणं पि भूसणं अंगलट्ठीए ॥ (कासामपि अङ्गयष्टिः भूष्यते भूषणैः तरुणीनाम् ।
भूष्यते पुनः कासामपि भूषणं अङ्गयष्टिना ॥) - ३.६, पृ.२८ ३. एसो सो (पा.भे.अणुराओ)च्चिअ दइएसु घडइ सोहग्ग--चंगिम-गुणाई ।
चंदो च्चिअ जणइ वाणीसु(?मणीसु) कढिणबंधिसु(?बंधेसु) सलिलाइं ॥ (एष स (पा.भे.अनुराग) एव दयितेषु घटयति सौभाग्य-चंगिमगुणान् ।
चन्द्र एव जनयति मणीषु कठिनबन्धेषु सलिलानि ॥) -३.९, पृ.३० ४. स्नुहीगवार्कदुग्धानां दृश्यं यदपि नान्तरम् ।
तथाप्यास्वादपार्थक्यं जिह्वाऽऽख्याति पटीयसी ॥ -३.१२, पृ.३३ दइएहि चेअ परंमुहेहिं मयणग्गिभिंभलमणाओ । कारिजंते कुलबालिआउ गहिलाइ कज्जाई ॥ (दयितैः चैव/एव पराङ्मुखैर्मदनाग्निविह्वलमनसः । कार्यन्ते कुलबालिका ग्रथिलानि/ग्रहिलानि कार्याणि ॥) -३.१५, पृ.३७ अल्पत्वं च महत्त्वं च वस्तुनोऽर्थित्वमीक्षते । क्रव्ये तरक्षुः श्रद्धालुर्न कव्ये त्रिदशां पतिः ॥ -३.१८, पृ.३७ अस्ताद्रिमाश्रयन्तं प्रदोषसंहतसमस्तवसुसारम् । वोढारं कुलवनितेव मित्रमनुसरति दिनलक्ष्मीः ॥ -३.२२, पृ.२९ खणमित्तदिट्ठपिअयणपिम्मभरुभिभलाओ महिलाओ । चिरपरिचिए वि मिल्लंति बंधवे एस किर पगिदि । (क्षणमात्रदृष्टप्रियजनप्रेमभरोविह्वला महिलाः । चिरपरिचितानपि मुञ्चन्ति बान्धवानेषा किल प्रकृतिः ॥)-४.३, पृ.४२
)
5

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वीरेषु गणनां पूर्वं परमर्हन्ति योषितः ।
यास्तृणायाभिमन्यन्ते प्राणान् प्रेमान्धचेतसः ॥ -४.४, पृ.४२ १०. देसं वयंसि विसमं सहंति णिव्वं ( ? ) भमंति दुहिआओ । तहवि महिलाण पिम्मं दइयम्मि न सयणवग्गमि ॥
(देशं व्रजन्ति विषमं सहन्ते दुःखं ( ? ) भ्राम्यन्ति दुःखिताः । तथापि महिलानां प्रेम दयिते न स्वजनवर्गे ॥) - ४.५, पृ. ४२ मा विषीद कृतं बाष्पैः फलं मर्षय कर्मणाम् ।
सत्यं विषादशोकाभ्यां न दैवं परिवर्तते ॥ - ४.१७, पृ. ५० १२. समुद्रे पतितस्यापि क्षिप्तस्यापि नभस्तलात् ।
पुनः संपद्यते लक्ष्मीर्यदि प्राणैर्न मुच्यते ॥ - ६.१, पृ.६३ १३. अभिमुखवर्तिनि वेधसि पुण्यगुणवर्जितानि सर्वाणि । द्वीपान्तरस्थितान्यपि पुरः धावन्ति वस्तूनि ॥ - ६.४, पृ. ६५ संपत्तिर्वा विपत्तिर्वा रोहन्ती दैवमीक्षते ।
११.
१४.
एवमप्यर्थितान्येषु पुंसां क्लैब्याय केवलम् ॥ -६.७, पृ.६७ १५. निष्कांक्षमुपकारोऽपि विश्वोत्तीर्णा सतां क्रिया ।
१६.
ये स्मरन्त्युपकारस्य तैस्तु वन्ध्या वसुन्धरा ॥ - ६.९, पृ.६७ १७. दैवादुपस्थिते मृत्यौ क्षीणसर्वप्रतिक्रिये ।
तथा कथञ्चिन्मर्तव्यं न मर्तव्यं यथा पुनः ॥ ६.१६, पृ.७३ अपत्यजीवितस्यार्थे प्राणानपि जहाति या ।
१८.
अप्रकारास्तु यस्तस्य तत्र ब्रह्मापि मन्थरः ॥ - ६.८, पृ.६७ पञ्चषाः सन्ते ते केचिदुपकर्तुं स्फुरन्ति ये ।
त्यजन्ति तामपि क्रूरा मातरं दारहेतवे ॥ - ७.७, पृ.८३ १९. विसंवदतु वा मा वा शकुनं फलकर्मणि ।
तथापि प्रथमं चेतो वैमनस्यमुपाश्नुते ॥ - ८.४, पृ.९० २०. परस्य शर्मणः सत्यं प्रत्यूहो हरिणीदृशः ।
भवेऽपि तद्यदि क्वापि तदा वा एव हेतवः ॥ - ८.१०, पृ. ९४ २१. सरसिजनवनमपबन्धं दिशो वितमसो दृशः प्रकटभावाः ।
२२.
२३.
अवतरति नभोमित्रे वसुधायां कस्य नानन्दः ॥ - ९.१, पृ.९९ जनुषान्धा न पश्यन्ति भावान् केवलमैहिकान् । ऐहिकामुष्मिकान्कामकामलान्धाः पुनर्जनाः ॥ -९.३, पृ.१०० विरलविपदां कथञ्चिद्विपदो हर्तुं समीहते लोकः ।

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अनुसंधान-१७.88
प्रतिपदनवविपदां पुनरुपैति मातापि निर्वेदम् ॥ -९.१०, पृ.१०८ २४. परस्मादुपकारो यः सोऽपि व्रीडावहः सताम् ।
तस्याप्रत्युपकारस्तु दुनोत्यन्तः पशूनपि ॥ -१०.२, पृ.११३ २५. सर्वथा कैतवं निन्द्यं प्रवदन्ति विपश्चितः ।
केवलं न विना तेन दुःसाध्यं वस्तु सिध्यति ॥ -१०.५, पृ.११६ २६. क्रूरः कृतोपकारः प्रत्यपकाराय कल्पते भूयः ।
विरचितपाशविनाशः प्रणिहन्ति विपाशकं सिंहः ॥ -१०.१६, पृ.१२५ अपकारं कुर्वाणैरुपकारः कोऽपि शक्यते कर्तुम् ।
संताप्य फलसमृद्धाः करोति धान्यौषधीस्तपनः ॥ -१०.१७, पृ.१२५ २८. नक्तं दिनं न शयनं प्रकटा न चर्या, स्वैरं न चानजलवस्त्रकलत्रभोगः । शङ्कानुजादपि सुतादपि दारतोऽपि, लोकस्तथापि कुरुते ननु चौर्यवृत्तिम् ॥
-७.३, पृ. ७९ २९. ऐहिकामुष्मिकान् क्लेशान्कुक्षिसौहित्यकाम्यया ।। . स्वीकुर्वनास्ति दुर्मेधाः कोऽन्यस्तस्करतो जनः ॥ -७.४, पृ.७९
सुधास्यन्दि-सूक्तानि १. निजभुजदण्डाभ्यां हि वणिजां द्रविणोपार्जनं मण्डनं न तु खण्डनम् ।-पृ. ९ २. प्रकृतिसुभगे पात्रे वेषो यदेव तदेव वा । - पृ.१२ ३. पुरन्ध्रीणां प्रेमग्रहिलमविचारं खलु मनः । -पृ.४१ ।। ४. सत्यं विषादशोकाभ्यां न दैवं परिवर्तते । -पृ.५० ५. सर्वथाप्यपारव्यसनकान्तारपतितेनापि प्रेक्षापूर्वकारिणा प्राणिना न विषादवैधुर्य
माधेयम् । पृ. ६४ ६. प्राणेभ्यो नापरं वस्तु प्रेमपात्रं वपुष्मताम् । -पृ.६६ ७. उपनता अपि हि विपदः प्रतिरुध्यन्ते देवतादर्शनेन । पृ.९० ८. अवतरति नभोमित्रे वसुधायां कस्य नानन्दः । -पृ.९९ ९. परस्मादुपकारो यः सोऽपि व्रीडावहः सताम् । -पृ.११३ १०. प्रसरति मधौ धात्र्यां जातो न कस्य गुणोदयः । -पृ.११४ ११. क्रूरः कृतोपकारः प्रत्यपकासय कल्पते भूयः । -पृ.१२५

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On Sthātús ca rātham in the Rgveda 1.70.7
- M. A. Mehendale RV. 1.70 is a hymn of Parāsára addressed to Agni. It consists of eleven, or according to another mode of counting (adhyayanataḥ), of six stanzas. The seventh (or the fourth) stanza reads as :
várdhān yaṁ pūrvi'ḥ kṣapó vírūpāḥ sthātús ca rátham stápravitam.
The first half of the line offers not much difficulty and can be rendered as “whom (Agni) many nights (and dawns), of different forms, may strengthen.' The diffuculty is presented by the second half. There we have ca after sthātus which apparently looks like the genitive sg. of sthātr-what is stationary (sthāvara). But, after ca, there is no word in gen. sg. with which it could be coordinated. Scholars, therefore, felt that a mistake had occurred in the transmission of the text and that the text has to be read as sthātúś carátham (i.e. carátham to be read as one word, and not two, ca rátham, as in the Pada text). Max Müller? defended this suggestion and Oldenberg (Noten) agreed with him. In support of the suggestion to read carátham occurs twice in the RV. viz. at 1.58.5 (sthātús carátham bhayate paratriņaḥ) and at 1.68.1 (sthātús carátham aktū'n vyū'rņot?). As regards the form sthātúr, Max Müller observes that it could be the old nom. acc. sg. of neuter noun in -tr. In later Sanskrit, however, we get the form sthātr'. Neither Max Müller nor Oldenberg tells us how they understood the line with the reading sthātús carátham. In the two RV. passages 1.58.5 and 1.68.1 referred to above, Sāyana interprets the two relevant words as sthāvaram... jangamaṁ ca. In 1.58.5 the word sthātúḥ has to be nom. sg. Sāyaṇa treats it as a form derived from the stem sthātú'. But he does not tell us how sthātúḥ

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37TTENT-8990 can be acc. sg. in 1.68.1.
Geldner accepts the suggestion of his predecessors to treat carátham as one word, but he interprets sthātúḥ differently. He takes it as gen. sg. of sthātr-. Hence, in his opinion, the original reading was not carátham, but caráthām (gen. M.). For this emendation of the text he finds support in stanza 3 of this hymn (1.70) where we read garbhas ca sthātā'm/garbhas caráthām.? “(Agni) who is the embryo of those that stand still and of those that move", He borrows from this stanza also the word gárbha for the interpretation of the stanza under consideration which he renders as : "Whom they strengthened during many dissimilar nights (and days), (him who is the embryo), conceived at proper time, of allo that moves and stands”. 10
All western interpreters thus agree in treating carátham as one word. Not only that, Max Müller is quite confident that “there can be no clearer case of curruption in the traditional text of the Rig-veda than, for instance in I, 70, 4 (= 7)...".11 I do not share M. Müller's confidence. In my opinion, the author of the Padapātha has correctly interpreted, the Samhitā text before him and separated ca rátham as two words. He certainly knew the phrase sthātús carátham which occurs twice before. In spite of that he chose to separate ca rátham since he interpreted rţápravitam as adjective of the word rátham which occurs immediately before it, and not of any other word like gárbha borrowed from a different stanza. On the other hand, he apparently borrowed carátham for the understanding the present stanza. This borrowing is easily understandable as sthātús carátham is a set phrase. The passage is an example of ellipsis, the full text being sthātúś (carátham'2) ca rátham rtápravitam.
As ragards rtápravitam, Geldner takes it to be an adjective going with the noun gárbha supplied by him" "den zur

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अनुसंधान - १७ • 91
rechten Zeit empfangenen (Keim)". This is very unlikely. ṛtápravit m as an adjective rátham makes good sense. The chariot (in the form of Agni) was set in motion, was impelled, by ṛtá (i.e.by the hymn14 recited by the seer while performing the sacrificial rite). The use of Pravita in the the context of driving a chariot is attested in the Mahābhāṣya. Patañjali while commenting on Panini 2.4.56 cites as an example pravito rathaḥ.15
The line, therefore, may be translated as: "Whom (i.e. Agni) many nights of different forms (and many dawns), as well as what is stationary (and what moves), may strengthen, (Agni who is) the chariot' set in motion by the hymn".
Agni is strengthened by the offerings of clarified butter (obtained from cowmilk) and of fire-wood. Hence he is said to be strenghthened by one that moves (cow) and one that is stationary (tree). This is specifically referred to in stanza 9 of the hymn (góșu prásartiṁ váneṣu dhiṣe “you value the cows and the woods"17).
Foot-notes
1. In the above translation, the words pūrviḥ kṣapó virūpāḥ are treated as nom. pl. Oldenberg (Noten) considers the other possibility of treating them as acc. pl. possible. Geldner prefers this other possibility and translates "Whom they reared during many dissimilar nights (and daybreaks)".
2. SBE Vol. 32 (1891), pp. LXII-LXXIV. According to him, the suggestion was made by Benfey, Bollensen, Roth and others. He does not give references. It is difficult to know whom he refers to by 'and others'. Roth (BR dictionary s.v. carátha) gives reference to Benfey's Samaveda Glossar (1948). There Benfey shows his preference to consider carátham, instead of ca ratham, to be the original reading. Roth seems to favour this suggestion. Bollensen (Die Lieder des Parascara, ZDMG 22, 1868, p. 596) also considered ca rátham to be an error for the old reading carátham. I am thankful to Prof. H. P. Schmidt for conveying to me the information from Bollensen and to Mrs. Madhavi Kolhatkar for supplying to me the information contained in Benfey's Glossar.

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37 HET-86 . 92
3. Also slightly differently at 1.72.6 (sthāts'ñ carátham ca pāhi) and
1.70.2 (gárbhas ca sthātā'm gárbhas caráthām) 4. Though Max Müller translates all the other passages cited by him
in this connection. 5. Alternatively Sāyaṇa looks upon sthatús as abl. sg. of the stem
sthāts'-, cf. yad vā sthātur anantaram caratham bhayaate. 6. Or oven cárathām although this involves change in accent. 7. In 1.70.3 also, Geldner prefers to read cáratām. 8. As noted above, according to Goldner, pūrviḥ kṣapó virūpāḥ are
acc. pl. forms. 9. This translation would be all right for st.3 of the hymn where we
have sthātā'm and caráthām both gen. pl. forms. But in our stanza sthātúh is gen. sg. and not pl. Geldner, in his translation of the present stanza, alos unnecessarily transposes the words sthātū's carátham “alles dessen, was geht and steht”. In stanza 3 he has it right "dessen, was steht und .... was geht." 10. L. Ranou (Études Védiques at Pāṇinéenees, Vol. 12, pp. 16 and
39) also borrows the word gárbha from st. 3 and, like Geldner, takes stápravita as adj. of this noun "(Agni, germe) conçu de' Order
sacre. But he considers sthātúś carátham as nt. sg. forms. 11. SBE. Vol. 32 (1891) p. LXXII, Max Müller goes on : “But although
I have no doubt that in I, 70, 4 the original poet said sthātús carátham. I should be loath to suppress the evidence of the mistake and alter the Pada text from ca rátham to carátham. The very mistake is instructive, as showing us the kind of misapprehensin to which the collectors of the Vedic text were liable..." "But, as shown in this paper, the author of the Padapātha has not misapprehended the text before him. Moreover, the author of the Pada text was not one of
"the collectors of the Vedic text", 12. Also in the first half of the line ksapó stands for ksapá usrāḥ.
The author of this hymn seems to take delight in ellipsis since we have to assume it twice in this stanza as well as in st. 1 (as understood by the author of the Padapātha) cf. Geldner, Translation, f.n. on 1.70.1b).
10 and 11. 13. Lüders (Varuņa II, pp. 624-625) thinks stápravita qualifies Agni. 14. For this meaning of stá, see Lüders, Varuna Vol. II, p. 421 ff. 15. Patañjali also cites formis such as pravitā 'charioteer' pravetum
'in order to drive from the root vi- to drive'. 16. Cf. RV 3.115 agnír... tū’rņi ráthaḥ sádá návaḥ Agni the over
new quick chariot." Agni is compared to a chariot in 3.15.5 : rátho

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na sásniḥ "victorius like a chariot" 10.176.3 rátho ná yór abhi'vṛtaḥ "covered like the chariot of a traveller."
17. It seems from the following stanza (8) that the seer is addressing the hymn to the evening fire. (cf., Ait, Br. 8.28, and RV. 10.88.6). Hence, the use of the word kṣapáḥ 'nights' is stanza 7. In the evening the sun is established in the fire. This is achieved by the evening rites. Since, this has now been achieved, the seer in stanza 8 says that the Hotṛ has become successful. Hotṛ does not refer to Agni as assumed by Geldner. Since the evening rite was performed to establish the sun in the fire, and since it has been accomplished, the seer concludes the stanza by saying that the Hotṛ has made true all the sacrificial acts (kṛṇván víśvāny apāṁsi satyā).

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JAINA CONCEPT OF MEMORY
Modern psychology regards memory as a specific kind of revival or reproduction of past events. It includes the following factors: Retention, reproduction, recognition, and localisation. To remember an event, the event must have been experienced before and the experience must have been retained or preserved in the mind in the form of an unconscious trace. This is called retention. But the mere retention of a percept is not memory. It must be reproduced in the shape of an image. Thus, one may retain the multiplication-table in the mind, but he is not said to remember it until the table is actually revived in consciousness in the form of visual or verbal images. This stage is called reproduction. Again, any vague reproduction cannot be regarded as memory proper. The image reproduced must be recongised as the image of a former percept. The image must be known to be the image of the object which was experienced in the past. This state of cognition is called recognition. Further, in memory the percept reproduced is referred to a particular point of time. This stage of memory is called localisation. Thus, retention implies the process or power of preserving the unconscious traces or dispositions of past percepts. Reproduction is the revival of past percepts in the form of images and ideas that pre-supposes the retention of those percepts in the shape of mental traces. Recognition means the cognition of an object knowing it to be old and familiar or as something perceived before. Localisation is the recognition of the object having a temporal and spatial reference to it. In the light of this process, it will be easy to explain the Jaina concept of memory.
Mohan Lal Mehta
Retention follows in the wake of perception. At this stage the determination that took place at the stage of perception

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is retained. The Nandi-sūtra defines retention as the act of retaining a perceptual judgement for a number of instants, numerable or innumerable.' According to the Tattvārtha-bhāsya, retention is the final determination of the object, retention of the cognition, and recognition of the object in the future.2 Thus, according to the opinion of Umāsvāti, retention develops through three stages. Firstly, the nature of the object is finally determined, secondly, the determination of the object is retained, and thirdly, the object is recognised on future occasions. Jinabhadra defines retention as the absence of the lapse of perceptual cognition.'? At this stage the judgement which has been acquired in perception, becomes so firm that it does not lapse. Like Umāsvāti he also admits three stages of retention. As he says: "The absense of lapse of the perceptual judgement of the object, the formation of mental trace, and the recollection of it again in the future constitute retention. All of them follow in the wake of perception." Pujyapāda defines retention as 'the condition of the absence of forgetting in the future of what has been cognised in the state of perception. Akalanka defines it as 'the absence of forgetting the same of what has been cognised by perception.' Vidyānanda defines it as 'the condition of recall’.? Vādideva gives a different definition. According to him, retention is the consolidation of perception. It is the gradual consolidation and the absence of the lapse of perceptual cognition for some time because of the mindfulness of the cogniser.' He criticises the view of those who regard retention as the condition of recall in the future. It has been observed by him that retention is nothing but the consolidation of perception for a certain length of time. It is not the condition of recall in the future, since it is a category of perceptual cognition and, hence, cannot last up to the time of recollection. Furthermore, if it were to last up to that time, it would be impossible to cognise anything else during that interval,

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BETHET-819.96 inasmuch as even the exponents of the said view are not prepared to admit the presence of two conscious activities at the same time. Thus, how can retention be defined as the condition of recall ? We recollect out past experience on account of the special capacity of the soul to remember past events. The faculty of retention cannot be regarded as the cause of recollection. Retention, however, can be admitted as a remote cause of recall, and not as the immediate one, since it is not an impossibility to admit so many remote causes of an event. According to Hemacandra, 'retention is the condition of recollection'." This condition is nothing but the causal stuff capable of change into the effect called recall that consists in the recollection of past events. To express the same idea in a different manner, retention is nothing but the latent mental trace left over as legacy by previous experience. It is, thus the continued existence of a particular perceptual judgment for a certain length of time. Hemacandra further remarks that this latent mental trace should be admitted as a species of cognition on the ground that it is a catagory of comprehension. It should not be supposed that it is defferent from conginition as such, because if it were not cognitive in character, it could not produce recall which is a category of cognition. One kind of existence is impossible to be transformed into another kind of existence which is opposite in nature. If retention in the form of hidden mental trace were not cognitive in nature, it could not be an attribute of the self, inasmuch as the attributes of a conscious entity cannot be non-conscious in nature.
Recollection is the cognition that has the stimulus of a latent mental trace for its condition. It refers to its content by a form of the pronoun that’.!? The latent mental trace is nothing but the disposition retained by our past experience. Its emergence to the surface of consciousness constitutes the

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stimulation of recollection. The emergence of recollection is necessarily conditioned by this sort of stimulation. Unless and until this type of stimulation is present, recollection cannot emerge. But how does the latent mental impression serve as the stimulus for the emergence of recollection ? It required another stimulus. The disposition of past percepts, though it may have continued for a certain length of time, does not operate as the cause of recollection unless it is awakened by another stimulus. The stimulus to excite it is admitted to be two-fold by the Jaina. '4 First of all, the person reproducing his past experience must be competent to do so. Now, what is this competence ? It is nothing but the destruction-cumsubsidence of the obscuring karmic veils. The second factor is nothing but the external conditions that bring the disposition to maturation. It includes the observation of similar objects and the like. Now, mere observation of similar objects and such other conditions are not enough to arouse recollection, since sometimes it happens that such conditions as the observation of similar objects and the like being present recollection does not arise. All the external conditions may be there to arouse recolletion, and yet, recollection does not emerge because of internal incompetency. Unless the mental make-up is efficient enough to recollect what has been experienced in the past, no emergence of recollection is possible. Mere external causes cannot give rise to internal activities. In coopertion with internal states only external conditions can produce certain mental functions. For this very reason the Jaina thinkers admit both internal and external conditions as the cause of recollection. One without the other is incapable of giving rise to it. However, when the requisite conditions such as the destruction-cum-subsidence of the obstructive veils, observation of similar objects, and the like, are at work to bring the latent mental trace to maturation, the disposition produces recollection. The contents of rec

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31151819-89.98 ollection are expressed by a form of the pronoun that, inasmuch as it refers to our past percepts. Thus, all the cognitions that point to their contents as that jar, that cloth, that ear-ring, and the like, are the cases of recollection. The line that distinguishes recollection from perception is that perception always refers to its content as existing in the present, whereas recollection always has reference to its content as existed in the past.
Recognition is a synthetic judgement born of perception, i.e., direct sensory observation and recollection. It is represented by such forms of deliverance as that necessarily is it', 'it is like that, this is dissimilar to that', 'this is different from that’, and so on.15 Recognition is a complex mode of cognition. It includes both perception and recollection. Perception is the direct observation of the objects existing before our sense-organs. Recollection is reproduction of the latent mental trace. These two are the conditions of recognition. Thus, recognition is a kind of synthetic judgement. When perception and recollection are combined in a particular form, recognition emerges. As recollection refers to its content by a form of the pronoun 'that’, recognition delivers its contents in forms like the following : 'That necessarily is it' is one of the forms. It is the judgement of identity. All such judgements as this is necessarily that jar', 'this is necessarily that cloth’, 'this is necessarily that man' are the cases of this type. When the same object is cognised on different occasions, such judgements occur. 'This is like that is the judgement of similarity. When we happen to come across an object which is similar to another one that has already been experienced, such judgements as this is like that' emerges. All such judgements as "this book is like that one', 'my watch is like that of yours', are the cases of the judgement of similarity. There are certain judgements that are just reverse

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31 HETTA-84• 99 to the judgements of similarity. 'The buffalo is dissimilar to the cow', 'the horse is dissimilar to the ass', and the like can be mentioned as examples of this variety of judgement. This is called the judgement of dissimilarity. There is also the judgement of difference. All such judgements as 'ten is less than twenty', 'five is more than three', 'the elephant is heavier than the camel', are cases of the judgement of difference.
Now, an objection may be raised against the very notion of recognition. We do not come across any phenomenon called recognition, which is given out as an independent category of cognition, as anything different from the two cognitive acts, viz., 'recollection' indicated by the form 'that' and 'perception' indicated by the word “this'. When both these mental processes are in fusion, we derive the notion of recognition. Thus, strictly speaking, recognition is not a separate factor of our cognition. This contention is not a sound one. Recognition is not merely a combination of recollection and perception but something more. The object of recognition is the entity that stands out as the identity in and through its precedent and subsequent states. 16 This identity cannot be the content of recollection, since recollection cognises only what has been perceived before. As has been stated : 'Recollection congises only what has been known before and refers to its content as 'that, whereas recognition establishes the identity of a past datum with a present one in the form that is this'. Therefore, the content of recognition is certainly different from the datum of recollection." Nor can this identity be the content of perception which is confined to the present state of an object only. In other words, the province of perceptual cognition is limited to what is actually present and given to the senses. “That which is in direct contact with the senses and actually present, is directly grasped

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by the senses of sight and the like’.18 Hence, the identity of a past object and a present datum cannot lie within the jurisdiction of sensory perception. Therefore, we are justified to cunclude that the province of recognition is different from that of recollection and perception. No doubt, recognition is a synthetic judgement born of perception and recollection, but it cannot be regarded as the mere combination of the two, inasmuch as it is a new state of the mind as a unitary cognition.
Foot-notes 1.Nandi-sūtra, 35. 2.Dhāraṇā pratipattiryathāsvam matyavasthānamavadhāranaṁ ca. Tattvārtha
bhāsya, I, 15. 3....... aviccui dhāraņā tassa. Višeșāvaśyaka-bhāsya, 180. 4.Ibid, 291. 5.Avetasya kālāntare avismaranakaranam dhāraņā. Sarvārthasiddhi, I, 15. 6.Nirjñātārthāvismrtirdhāraņā. Tattvārtha-rāja-vārttika, I, 15, 4. 7...... smrtihetuḥ sā dhāraņā. Tattvārtha-śloka-vārttika, I, 15, 4. 8.Sa eva drdhatamāvasthāpanno dhāraṇā. Pramāņa-naya-tattvāloka, II, 10. 9.Syadvāda-ratnākara, II, 10. 10.Ibid. 11.Smrtiheturdhāraṇā. Pramāņa-mimāṁsā, I, I, 29. 12.Commentary on Pramāņa-mimāṁsā, I, I, 29. 13.Vāsanodbodhahetukā tadityākārā smrtiḥ, Pramāņa-mimāṁsā, 1, 2, 3. 14. Āvaraṇakşayopaśamasadṛśadarśanādisāmagrilabdhaprabodhā tu smộtim
janayati, Commentary on Pramāņa-mimāṁsā, I, 2, 3. 15.Pramāņa-mimāṁsă, I, 2, 4. 16.Purvāparākāraikadhuriņam hi dravyaṁ pratyabhijñānasya visayaḥ.
Commentary of Pramāņa-mimāṁsā, I, 2, 4. 17.Pūrvapramitamātre hi jāyate sa iti smrtiḥ. Sa evāyamitiyam tu
pratyabhijñātirekiņi. Tattva-sangraha, 453. 18.Sambaddham vartamānam ca grhyate cakşurādinā. Ślokavārttika, IV,
84.

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The Jaina Universe in a Profile of Cosmic Man
- Suzuko Ohira This is a short artilce I sent to the Umāsvāti Seminar held in Delhi in January 1999 which I could not participate in. Very fortunately it has not been published yet, and I am indeed happy to dedicate it for the commemoration volume of my late dear teacher Pt. D. D. Malvania, who guided me in writing my Ph.D. thesis, "A study of the Tattāvarthasūtra with Bhāsya, with Special Reference to Authorship and Date" (pub. by L. D. Institute of Indology, Ahmedabad, 1982) and "A Study of the Bhagavtisūtra — A Chronological Analysis” (pub. by Prakrit Text Society, Ahmedabad, 1994). In this brief paper, I would like to pose upon the Cosmic Manshaped Jaina loka in order to speculate when and why such a strange idea of the universe arose to the Jaina theoreticians, and if Umāsvāti was aware of its singificance.
Umāsvāti's T.S., that was composed sometimes in the late middle of the 5th century A.D., is a compendium of the theoretical contents of massive Jaina canonical works. He organized it in terms of seven tattvas in some 350 sūtras, and wrote its commentary or bhāsya himself. Since then, it has become a common practice for the students of Jainology, to be introduced to the outline of Jainism through his Sabhāsya T.S However, this prakarana, written in terse Sanskrit is extremely difficult to comprehend, even with the help of his own bhāsya, and naturally numerous commentaries have been continuously written on it up to this day. Students of Jainism today have to thus take up the Sabhāsya T.S., as a rule, along with some modern commentaries on it at the very beginning of their Jainological studies.
It is in these modern commentaries on the T.S. that we find an exposition of the Jaina loka built in the form of

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3TTEET-810 • 102 World-Man or Cosmic Man, standing with his legs apart and resting his hand on his waist. The same exposition is, however, not found in the earlier ones. Umāsvāti describes the shape of loka in his bhāsya to sūtra III. 6 in the following way. The lower world stands in ākāśa like a down turned earthen bowl, the middle world is in the shape of a cymbal (jhālara), and the upper world is also like a drum (mrdanga). The whole universe is, then, said to resemble a vajra, which means, according to Monier William's Sanskrit Dictionary (p. 913), the form of two transverse bolts crossing each other like this.
His description of the loka above as well as that of its structure and dimension made in the T.S. and its bhāsya, Chs.III-IV, do not contradict those made in the modern works, except the unit of “rajju' in measuring the loka, which is the post-Umāsvāti usage. An illustration of this Jaina loka, for instance, shown in Figure 1, may naturally arouse our imagination that it resembles a human being, having his head on top and his hands at the part of waist that falls in the position of the middle world. But Umāsvāti does not compare it to Cosmic Man as modern commentators on the T.S. do. Neither do so the early commentators of the T.S., both Svetāmbara and Digambara, including Haribhadra, Pūjyapāda and Akalarka, whose works I hold. I shall be most happy if any scholar would be kind enough to inform me, of the earlier works on the T.S. or otherwise that refer to the Jiana loka expressed in human appearance.
Schubring mentions in The Doctrine of the Jainas (p.206), “A third non-canonical conception refers to a world of human appearance (as loke puruṣa)". (1) He, then, makes a note that an expressly female figure appearing in Grünwedel's AltKutscha, I. 47, etc. is quite doubtful. True, an idea of the loka in a profile of Cosmic Woman can never be accepted

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in the context of Jainism. However, as illustration of a femalefigured Jaina loka, dated the 18th century, Rajasthan, has been widely circulated in Japan also, as shown below.(2)
Schubring also mentions that the name of the regions called 'Graiveyaka (neck)' in the loka and the expression of 'loka-mastaka (head of the universe)' made in the Dasavaikālikasūtra IV. 25 make it clear that the Jaina loka is shaped in human appearance.) The Dasavaikālikasūtra is one of the earliest canonical works, however, this part is obviously a later interpolation. Be that as it may, the loka was one of the earliest topics that the canonical authors had to work on, because without firmly establishing its shape, size and structure, etc., they could not advance and develop their theories of jivas and ajivas that abide therein. The Jainas are the natural philosophers, and they postulate that the aloka or non-universe exists by which the loka is supported. Arguments on this matter appear in quite early canonical stages.
(4)
The Bhagavatisūtra (=Bh.) VI. 5. 240-241 refer to Tamaskaya or the black body which envelops the four lower kalpas rising from the Arunavara Ocean, and from its end begins Kṛṣṇarāji or the black field at Brahma loka. Since these regions are always bright due to the natural brightness of vimānas, and since the Jyotiskas brighten the middle worlds, it is difficult to fathom why the canonical authors had to postulate these dark regions in the Jaina cosmography. But a solution to this problem can be arrived at, only if we take the Jaina loka in a profile of Comic Man. For, then, we can suppose that Tamaskaya is situated in the postition of the womb with Kṛṣṇaraji on top, which assumes a symbolic form of the swastika. These dark regions, then, will signify the cosmic garbha, the innermost shrine of the Jainas, in which located is Mt. Meru in the form of lingam. A plausible

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BELİET-810 • 104 explanation of all this is that the then canonical authors adopted the popular lingam worship of Saiva School in order to represent Mt. Meru as a symbol of the eternal potency of Jainism. These regions are thus placed above the profane lower world.(5)
These texts in the Bh. above belong to the final canonical stage, when the Jaina centered world view was thoroughly established. Their description of Tamaskāya and Krsnarāji presupposes that the Jaina loka was assumed in a profile of Cosmic Man. Then, the trasa nāļi or a tunnel running vertically through the center of the loka, must be suggesting itself to be the cosmic axis of the Jainas.
The structures of the three worlds and the four types of beings residing therein are described in the T.S. III-IV. Umāsvāti must have used the so called Pannatti texts for his source materials in composing these chapters. From the data offered so far above, it is very clear that the shape, size and structure of the Jaina loka had been already established by Umāsvāti's time. Therefore, the Jaina theoreticians in the later canonical stages including Umāsvāti were fully aware that the shape of their universe was made to resemble Cosmic Man. But curiously enough, they didn't dare to refer to this fact. It is likewise strenge that the post-Umāsvāti authors like Haribhadra, Pūjayapāda and Akalanka maintained the same attitude of keeping silence about this matter. It just went on, as if handing down a secret inside to the succeeding Jaina theoreticians, untill the modern authors broke with its taboo. But, why?
The Bh. XIII. 4.478-479 refer to the directions starting from the central point in the middle world, which is situated in the middle of two thin layers at the top of Ratnaprabhā. This theory of directions must have evolved in the final canonical stage, in connectinon with locating the central point

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of the loka, against which a kevali must fix the central point of his physical body, in order to perform kevali samudghāta at his final moment of life.(6) The T.S. Ch.10 which is relevant to mokṣa, is silent about this method of kevali samudghāta. Now, the T.S.V.15 and its bhāṣya state that a jiva can occupy one by asankhyāta part of lokākāśa up to the whole of it. The entire lokākāśa has to be occupied by a kevali by spreading his soul in order to cut off his total karmas at the time of liberation. This process is known as kevali samudghata. This is the only time when a jiva can occupy the entire lokākāśa. Umäsvāti, who keeps silence about kevali samudghāta, is thus surely well acquinted with its concept.
"You can attain liberation by way of ahimsā,” said Māhāvira. But as time went on Jainas developed their own doctrinal system, and their method of salvation had to be, then, theorized in view of their advanced dogmatical scheme. Jainism advocates dualism of the jiva (=ātman) and the matter (=ajiva), and karma belongs to the category of matter. Since Jainas do not postulate Creators of God, they assume that jivas and matter have existed since times eternal, and that world phenomena have also been occuring by the mutual bondage of jivas and karmas since the beginning of eternal time. The Jaina thoreticians in the canonical age, then, had to solve the problem as to how to enable a kevali to eradicate his total karmas at the time of liberation, in the purview of their karma doctrine. Jivas and karmas, say the Jainas, have been inseparably bound since the beginningless time. Then, how can they ever be separated? It must have been a grave and pressing issue to be solved by the then canonical
authors.
Here, Jaina canonical authors got help from the traditional Brahmanical concept of 'Aham brahmāsmi' in the

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Bṛhadāraṇyaka Upaniṣad and ‘Tattvam asi' in the Chandogya Upanisad. In other words, the unification of Atman with Brahman is the well known established method of freedom from samsara in the Brahmanical tradition. The Jaina authors resorted to the same method, and established 'kevali samudghāta', the Jaina method of annihilating a kevali's entire karmas and attaining liberation, by allowing him to be unified or to become one with Cosmic Man, the Jaina loka.
In order to deny one's total self and become free from it, there is no other way for him, but to transcend the level of his own self and becomes one with the Absolute One, Brahman or God, or with whatever name you may wish to call Him. Likewise, if a kevali wants to be absolutely free from his entire karmas that have been inseparably bound with his transmigrating self since the beginningless time, there is just no other way for him, but to transcend the level of such self and becomes one with the Absolute One, who stands outside the phenomena of samṣāra. The Jaina theoreticians had to thus build their loka in a profile of Cosmic Man.
Buddha who was a historical person in Hinayana Buddhism, came to be also considered as pervading throughout the universe in Mahāyāna Buddhism. This idea was soon followed by the carollary that Buddha is no other than the cosmic world itself. This cosmic world is called Buddha's 'dharma kāya', that is often expressed by Cosmic Vairocana. This idea, of course, goes back to that of Purusa in the 'Purusa-sūkta hymn' in the Rg-veda X. 90. Purusa or Original Man is here depicted as God of sacrifice as well as the object of sacrifice, by whose immolation the present world including all things, human beings, devas and all others including social systems are derived. The Jainas thus followed in the wake of Mahāyānists.

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The adoption of the idea of Brahman to the Jaina system must have occured at some canonical stage, that was much earlier thin the time of Umāsvāti. However, the Jaina loka which resembles Cosmic Man, is ajiva or matter, thereby kevali samudghāta is difficult to allow a kevali to attain his final perfection. Then, if the Jaina loka were assumed to be Cosmic Jina or God who enables a kevali's unification with Him, in as much as the case of Brahman and Mahāyānists' Cosmic Buddha, it would be contradicted by their dual system of jiva-ajiva that excludes the existence of the Absolute One. A kevali thus falls into a dilemma in performing kevali samudghāta, this being a method and a mechanical process of eradicating his entire karmic matter particles, that have been bound inseparably with his soul since times eternal, by way of spreading his entire soul space throughout the lokākāśa in a profile of Cosmic Man, and exploding them, just as a fully blown baloon bursts at its maximum expansion to exclude its air inside.
Due to some dissatisfactory factors hidden in this method of karmic destruction, Jaina theoreticians in the canonical age including Umāsvāti, could not openly say that the Jaina loka resembles Cosmic Man. Post canonical theoeticians, then, followed the same practice of their predecessors. However, as time went on, its grave significance came to be gradually forgotten, and the modern commentators of the T.S. must have started to elucidate that their loka is built in the appearance of Cosmic Man. Then, there also appeared an idea of the Jaina loka in a profile of Cosmic Woman, as mentioned already. This Jaina loka expressed in a figure of Cosmic Woman belongs, most probably, to a tantric line.

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Foot-notes 1. Schubring, W. : The Doctrine of the Jainas. Motilal Banarasidass, Delhi, 1962, p. 206, note 1. He also makes a reference to Kirfel's
Bilderatlas. 2. Figure 2, from Akira Sadakata's Indo Uchūshi (Indian Cosmography),
p. 233. The same illustration is also found in Heibonsha's Sekai Daihyakka Jiten (World Encyclopaedia), v. 3 (1988), illus.p.63, under
uchū (universe)'. 3. Schubring, op. cit. p. 206. 4. Refer to my Study of the Bhagavatīsūtra, § 145-146.
$ 157-160. § 163 & 165.
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11117
Figure 1
1
Figure 2

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Sankarācārya and the Taittiriyopanisad (with reference to his bhāsyas)
- Vijay Pandya The Taittiriyopanişad (T.U.) is one of those few Upanișads which have exercised a tremendous influence upon the course of Indian philosophy over the centuries. It is this Upanisad which has formed the core of the Brahmasūtra available at present along with some other classical Upanişads. Some of the sätras of the extant Brahmasūtra have been based upon this upanişad. The very second sutra HTER 76: 1 (1-1-2) has the passage from this Upanişad i.e. an a ghi भूतानि जायन्ते, येन जातानि जीवन्ति, यत्प्रयन्ति, अभिसंविशन्ति, तद्विजिज्ञासस्व, AGSEL for its visayavākya. The whole of the Anandamayādhikaraṇa (1-1-12to 19) has the ānandamimāmsā of this upanisad as the basis.
Then, there is one theory according to which there were various Brahmasūtras belonging to the various Upanişads, the Taittiriyopanişad likely being one of them.'
Śankarācārya was not to miss the enormous philosophic significance of this Upanisad, as is evidenced from the fact that he has quoted the T.U. in his Brahmasūtraśänkarabhāsya (B.S.S.B.)142 times. He has also written a commentary on the T.U.
Here, before we go deeper into the discussion, it should be made clear that, we assume both the bhāsyas viz. B.S.S.B. and the Taittiriuopanişadbhāsya to be authentic from the pen of Sarkarācārya, though occasionally the doubts have been raised about them. Scholars like Deussen think that the second interpretation of the Anandamayādhikaraṇa is an interpolation. Similarly the T. U. bhāsya is also authentic as Sureśvarācārya has commented upon it and there are sub-commentaries upon the Vārtika, a commentary by Sureśvarācārya on the T. U.

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3TTHETN-869 • 111 Bhāsya. It may also be noted that the second interpretation of the Anandamayādhikaraṇa is quite in consonance with T. U. Bhāșya.
If we want to understand Sankarācārya's philosophical position towards the T.U., then, his bhāşyas on Anandamayādhikarana (1-1-12 to 19) of the Brahmasūtra and the relevant portion of the T.U. are indispensable.
We know that Sankarācārya has given two interpretations of the Anandamayādhikaraņa. The relevant portion of the T. U. which has been taken up as a discussing point in the Brahmasūtra begins. as follows:
तस्माद्वा एतस्मादात्मन आकाश सम्भूतः । आकाशाद्वायुः । वायोरग्निः । अग्नेरापः । अद्भयः पृथ्वी । पृथिव्या ओषधयः । ओषधीभ्योऽन्नम् । अन्नात्पुरुषः । स वा एष पुरुषोऽन्नरसमय तस्येदमेव शिरः । अयं दक्षिणः पक्षः । अयमुत्तरः पक्षः । अयमात्मा । इदं पुच्छं प्रतिष्ठा ।
From the Atman, the ether proceeded, from ether, the wind, from the wind the fire, from the fire the waters, from waters the earth, from earth the plants, from plants food, from food man, he is made up of food.
And then in the similar fashion the T. U. proceeds further. In this self of food dwells inside another self of breath (Prāṇamaya), again in the self of breath, there is self of mind (manomaya). Further in the self of mind is the self of understanding (vijñānamaya) and in the self of understanding is the inner self which consists of bliss (ānandamaya).
Now the crucial point of discussion in the Brahmasūtra and in the T.U.bhāsya is this self consisting of bliss, Anandamaya.
Who is this Ānandamaya ?
Śankarācārya puts forth two interpretations ih his commentary on the Anandamayādhikaraṇa.
According to the first interpretation put forth by Sankarācārya,

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BILHETA-919. 112 Ānandamaya is Brahman.
According to the second interpretation which some scholars like Deussen have dubbed as an interpolation, (but we believe it to be as authentic as the first one), Anandamaya is not Brahman. It is one of the five sheaths, as Śankarācārya says in his B.S.S.B., aff4f402019144844 3477644446m: Yo tem orice is the five sheaths extending from the sheath of food upto the sheath of bliss are merely introduced for the purpose of setting forth the knowledge of Brahman.
Similar interpretation is offered in the T.U.bhāsya, and in the T.U.bhāsya by Sankarācārya the interpretation resembling that of the first interpretation in the B.S.S.B., is nowhere in sight. It is most interesting and edifying to see how Sankarācārya fortifies the thought that Anandamaya is not Brahman. The bhāșya in the Upanisad runs as follows :
अन्नमयादिभ्य आनन्दमयान्तेभ्य आत्मभ्योऽभ्यन्तरतमं ब्रह्म विद्यया प्रत्यगात्मत्वेन दिदर्शयिषुः शास्त्रं अविद्याकृतपञ्चकोशापनयनेन अनेकतुषकोद्रववितुषीकरणेनेव तदन्तर्गत तण्डुलान्प्रस्तौति । तस्माद्वा एतस्मादन्नरसमयादित्यादि ।
Brahman is the inmost of all selves beginning from the physical sheath and ending with the blissful one. The scripture starts with the text तस्मात् वा एतस्मात् अन्नरसमयात् etc. with a view to revealing through knowledge that Brahman as the indwelling self by following a process of eliminating the five sheaths just as rice is extracted from the grain called Kodrava that has many husks.?
Thus Anandamaya is not Brahman and it is one of the sheaths which one has to transcend in order to realise Brahman.
The T.U. bhāsya is running close parallel to the second interpretation offered by the great ācārya in his B.S.S.B.
As Sankarācārya was writing an elaborate bhāsya on the T.U., he makes some other subtler points which he did not mention in his bhāsya on the Anandamayadhikarana in the

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Brahmasūtra.
We know that in the T.U., after Annamaya comes Prāṇamaya and so on. At this place, Sankarācārya in his T.U. bhasya observes एवं मनोमयादिभिः पूर्वपूर्वव्यापिभिरुत्तरोत्तरैः सूक्ष्मैरानन्दमयान्तैराकाशादिभूतारब्धैरविद्याकृतैरात्मवन्तः सर्वे प्राणिनः । तथा स्वाभाविकेनाप्याकाशादिकारणेन नित्येनाविकृतेन सर्वगतेन सत्यज्ञानानन्तलक्षणेन पञ्चकोशातिगेन सर्वात्मना आत्मवन्तः ।
Similarly all creatures are possesed of selves by virtue being provided with the bodies beginning with the mental and ending with the blissful which successively pervade the preceding ones and which are made up of the elements, beginning with ākasa, that are the creations of ignorance. So also they are blessed with the self by the Self that is common to all, selfexistent, the source of ether etc., everlasting,unchanging, all-pervading, defined as truth, knowledge and infinite and beyond five sheaths.
Further one more finer point Sankarācārya makes in the T.U.bhāsya which he did not make in his bhāsya on the Anandamayādhikaraṇa.
संक्रमणाच्च 'आनन्दमयमात्मानमुपसंकामति' इति वक्ष्यति । कार्यात्मनां च संक्रमणमनात्मनां दृष्टम् । संक्रमणकर्मत्वेन चानन्दमय आत्मा श्रूयते । यथान्नमयमात्मानमुपसंक्रामतीति । न च आत्मन एवोपसंक्रमणम् । अधिकारविरोधादसंभवाच्च । न ह्यात्मनैवात्मन उपसंक्रमणं संभवति । स्वात्मनि भेदाभावात् । आत्मभूतं च ब्रह्म संक्रमितुः 110
This also follows from the fact of Samkramana (attaining). The text will say 'He attains the self made of bliss. (T.U.25) and things that are non-selves and effects are seen to be attained by others. Moreover the self made of bliss is mentioned in the text as the object of the act of attaining just as it is the annamayam ātmānam upasamkrāmti, he attains the self made of food. Nor is the (unconditioned) Self attainable since such an attainment is repugnant to the trend of the passage and it is logically impossible. For the (unconditioned)

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Self cannot be attained by the Self in as much as there is no split within the self and Brahman is the Self, of the attainer."
So this argument of attaining is a very subtle one, and additional too, to the points made in the BSSB by Sarkarācārya. The great ācārya offered two interpretations of which he elaborated the second interpretation and the first one he altogether ignored in the T.U.bhāsya.
About the second interpretation it may be stated that the ācārya was not wavering between ānanda and ānandi so to say as Belvalkar and Ranade seem to be averring. 12 We may, in fact, conjecture that, the first interpretation was handed down to Sankarācārya by the tradition and he felt bounden by the tradition to mention the interpretation of which he himself was little convinced.
The second interpretation is consistent with his overall relentless pursuit of absolute, rigorous unflincing non-dualism and which gets reflected in the T.U.bhāsya. In fact, as we could mark, in the T.U.bhāsya, he is more original, vigorous and incisive unshackled by the tradition.
Regarding Sankarācārya's Brhadāraṇyakopanişadbhāșya, Daniel Ingalls has observed that Śarkarācārya breaks with traditional interpretations frequently whereas in the Brahmasūtrabhāsya, he is very careful not to depart from the tradition.13 This observation, I think, is applicable to T.U.bhāsya by Sankarācārya.
So from the forgoing discussion, it would be seen that Sankarācārya sets aside that interpretation which connects Brahman with Anandamaya. I may venture even further, that had it been in Sankarācārya's power, he would even have rejected the term Ananda, devoid of any suffix like mayat which obviously, under no circumstances, he could admit.

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Tradition sanctified by usage and hallowed by time was too overwhelming for him to reject the term ānanda. In support of this statement, it may be mentioned that, in the whole of literature by Sarkarācārya the most frequent phrase in the Indian philosophy, i.e. saccidānanda taken as a whole does not occur. Individually sat, cit and even ānanda did occur in the literature by the ācārya, but as a definition of Brahman and even otherwise by way of inserting such phrases, this phrase saccidānanda, is conspicuous by its absence.
So, as with änandamaya, Sarkarācārya considered ānanda epithet of Brahman as qualifying it. The epithet änanda goes against the tenor of his philosophical strain and despite Sankarācārya, in the Post-Sankara period the epithet and the phrase saccidānanda have continued to reign unchallenged.
Though there is no direct evidence to prove it but, according to Sarkarācārya, it appears ānanda would bring the worldly content which would pollute, so to say, Sankarācārya's Brahman.
And perhaps (not sure) the connotations of the word ānanda contextually used in the classical Upanişadic literature, had strengthened his aversion to the word änanda being applied to Brahman.
It is not very infrequently that in the Upanisads the word ānanda has a sextual connotation. To point out a few :
In the Brhadaranyakopanişad (2-4-11) it is statet that
स यथा सर्वासामपां समुद्र एकायनम्, एवं सर्वेषां स्पर्शानां त्वगेकायनम्, एवं सर्वेषां गन्धानां नासिके एकायनम्, एवं सर्वेषां रसानां जिहवैकायनम्, एवं सर्वेषां रूणाणां चक्षुरेकायनम, एवं सर्वेषां शब्दानां श्रोत्रमेकायनम, एवं सर्वेषां सङ्कल्पानां मन एकायनम्, एवं सर्वेसां विद्यानां हृदयमेकायनम्, एवं सर्वेषां कर्मणां हस्तावेकायनम्, एवं सर्वेषामान्दानामुपस्थ एकायनम्, एवं सर्वेषां विसर्गाणां पायुरेकायनम्, voi o chi GTC141414 Tai pagi agri ara49 I (B.U.24-11)

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अनुसंधान-१७• 116
It is - as of all waters the uniting poing is the sea, so of all touches the uniting point is the skin, so of all tastes the uniting point is the tongue, of all smells the uniting point is the nostrils, so of all forms the uniting poing is eyes, so of all sounds the uniting point is the ear, so of all intention (sankalpa) the uniting point is the mind (manas), so of knowledge the uniting point is the heart, so of all acts (karma) the uniting point is the hand, so of all pleasures (ānanda) the uniting point is the generative organ (evem sarveśāmānandānām upustha ekāyanam) so of all evacuations the uniting point is the anus, so of all journeys the uniting point is the feet, so of all Vedas, the uniting poing is speech.14
Similarly in the Prașnopanişad a question is asked : In whom, pray, are all things established ? (कस्मिन्नु सर्वे सम्प्रतिष्ठिता भवन्तीति) And in the answer to this question are supplied couples having the cause-effect relationships. As birds resort to a tree for a resting place, even so, O friend (Pippalāda addressing to Gārgya, a questioner) it is to the Supreme Soul (ātman) that everything here resorts.
स यथा सोम्य वयांसि वासोवृक्षं सम्प्रतिष्ठन्ते । एवं ह वै तत्सर्वं पर आत्मनि सम्प्रतिष्ठते । पृथिवी च पृथिवीमात्रा चापश्चापोमात्रा च तेजश्च तेजोमात्रा च वायुश्च वायुमात्रा चाकाशश्चाकाशमात्रा च चक्षुश्च द्रष्टव्यं च श्रोत्रं च श्रोतव्यं च घ्राणं च घ्रातव्यं च रसश्च रसयितव्यं च त्वक् च स्पर्शयितव्यं च वाक्च वक्तव्यं च हस्तौ चादातव्यं चोपस्थश्चानन्दयितव्यं च पायुश्च विसर्जितव्यं च पादौ च गन्तव्यं च मनश्च मन्तव्यं च बुद्धिश्च बोद्धव्यं चाहङ्कारचाहकर्तव्यं च चित्तं च चेतयितव्यं च तेजश्च विद्योतयितव्यं च प्राणश्च विधारयितव्यं च ।
(Praśnopanişad 4-87, 8) Earth and the elements of earth, water and the elements of water, heat (tejas) and the elements of heat, wind and the elements of wind, space and the elements of space, sight and what can be seen, hearing and what can be heard, smell and what can be smelled, taste and what can be tasted,

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the skin and what can be touched, speech and what can be spoken, the hands and what can be taken, the organ and what can be enjoyed (upastjaşcānandayitavyamca), the anus and what can be excreted, the feet and what can be walked, mind (manas) and what can be perceived, intellect (buddhi) and what can be conceived, egoism (ahamkāra) and what can be connected with 'me', thought (citta) and what can be thought, brilliance (tejas) and what can be illumined, life-breath (prāņa) and what can be supported.
Similarly in the Kaușitaki Upanişad ānanda has been associated with upastha - a generative organ. The passage runs thus :
He says to him 'Wherewith do you acquire (āp) my masculine names
'With the vital breath (Prāņa masc.)' he should answer. “Wherewith feminine names ?' 'With speech (vāc, fem.)' 'Wherewith neuter ones ?' ‘With the mind (manas, neut.)' 'Wherewith odors ? "With the breath. (Prāņa)' 'Wherewith forms ? "With the eye' 'Wherewith sounds ? "With the ear' 'Wherewith the flavors. of food ? With the tongue' 'Wherewith actions. ?' With the two hands.'

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अनुसंधान - १७ • 118
'Wherewith pleasure and pain ?'
'With the body'
'Wherewith bliss, delight and procreation?'
'With the generative organ'
('Ken anandam, ratim, prajātimiti, upasthena') 'Wherewith goings?'
'With the two feet'
'Wherewith thoughts, what is understood and desired' 'With intelligence (prajña), he should say.16
Similarly in the same Kauṣitaki Upaniṣad, further, father says 'My bliss, delight and procreation in you I would place. The son replies: Your bliss, delight and procreation in me I take.'
( आनन्दं रतिं प्रजातिं ते मयिं दध इति पुत्रः ।
(Kau. U. 2. 11)
18
It is noteworthy that in the Kau. U. therse three words viz. ananda, rati and prajati are being repeatedly used." Prajati may be connected with jan to generate, procreate. Rati may be dealing more with the aspect of sexual pleasure from ram verb, and ananda may mean a general over-all sexual gratification or satisfaction. 19
In the B.U., ananda, as if, has been defined and it is not difficult to see that context is associated with sexual pleasure. Yājñavalkya says मनसा वै सम्राट् स्त्रियमभिहार्यते, तस्यां प्रतिरूपः ga, (B.U. 4-1-6) Verily, your majesty, by the mind one betakes himself to a woman. A son like himself is born of her. He is bliss.
In the TU. context also, the word prajati along with ānanda occurs and there is a word amṛta also alongwith prajatiramṛtamānanda ityupasthe (T.U.3-10-3).
It can be seen that all these words prajāti, amṛta and

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3 THT-810 • 119 ānanda are connected with upastham, a generative organ.
In the Kau. U., it appears that a process of sextual intercourse is purported to be described.
. 34rej TFT 34tante fá yfifa 1 (Kau. U. 36) With intelligence having mounted on the generative organ, with the generative organ, one obtains bliss, delight and procreation.
So far, we have discussed that the wordānanda is explicitely connected with the generative organ and has sexual connotations.
And there are some places in the Upanişad where no direct connection can be perceived, but at the same time, there are sexual allusions. The celebrated passage from the B.U. gives an illustration of the erotic or amorous congruence in 4-3-21 Terent for rent PERMIT Tyfoot 7 ani fotoaan as HR24. As a man in the embrace of a beloved woman knows nothing, without, nothing within.
In the C.U.(7-25-2) 4 ana gaya na ta fallachica ats 3147AYA 34C4H: Verily who sees thus, who thinks thus, who understands thus, who has pleasure in the soul, who has delight in the soul, who has intercourse with the soul, who has bliss in the soul. It can be seen that this passage endeavours to define ānunda almost in erotic terms.
Similarly in the Mundakopanişad, the same words are employed in the following context, viz
प्राणो ह्येष यः सर्वभूतै विभाति विजानन्विद्वान्भवते । नातिवादी आत्मक्रीडः आत्मरतिः क्रियावानेष ब्रह्मविद्यां वरिष्ठः ॥
(M.U.3-1-4) Truly it is life that shines forth in all beings. Understanding this, one becomes a knower. There is no superior speaker. Having delight in the soul (ātman), having pleasure in the

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अनुसंधान - १७• 120
soul, doing rites, such a one is the best of Brahma-knowers.
From this discussion, it is certain that the word ananda, originally used to have an erotic or sexual connotation and hence, might have been considered profane by the philosopher like Śankarācārya. Of course, it cannot be gainsaid that, in the Upanisads, the word ananda has been employed in the non-sexual and unerotic contexts also. But it did not remain a pure, unalloyed, non-contextualised and shorn of all undesirable association. Hence the word ananda was not suitable to Śankarācārya's steadfast, and unflinching pursuit of the absolute
monism.
Śankarācārya did not want to dilute his rigorous, absolute monism and so he shunned the phrase saccidānanda along with ananda. That was also the reason, why he, having offered two interpretations in the anandamayādhikarana, left the first interpretation of anandamaya as Brahman, in the lurch, so to say, completely ignored it in the T.U.bhāṣya.
This is how I have endeavoured to unravel the mystery of Śankarācārya's having two interpretations in the Ānandamayādhikaraṇa, having abandoned one in his T.U.bhāṣya and not mentioning ever the phrase saccidānanda in his entire literature.
References
Belvalkar S.K, Shree Gopal Basu Mallik Lectures on Vedanta Philosophy, 1929, p. 140-146
2.
Dr. Paul Deussen, The System of the Vedanta, Reprint 1972, p. 31. 3. Ibid, p. 139
3(1).Encyclopedia of Indian Philosophies, Advaita Vedānta, ed. by Karl H.
Potter, 1981, pp. 116, 204.
4.
Dr. Paul Deussen, The System of the Vedanta, p. 139
5.
Brahmasūtraśānkarabhyāṣya NSP edition, 1938, p. 185.
6. Taittiriyopanisad with the commentary by Śankarācārya, in the Volume ftzufang:, g. Pub. Motilal Banarasidass, reprint 1978, p.
1.
294.

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7.
अनुसंधान - १७• 121
Here and hereafter, this edition is utilised for the T.U.bhāṣya by Śankarācārya.
Translation by Swami Gambhirananda, Eight Upanisads, Vol I, Second Edn., 1948, p. 322.
291.
8.
T.U.bhāṣya, p.
9. Translation by Swami Gambhirananda, p. 326.
10. T.U.bhāṣya, p. 294.
11. Translation p. 335-336.
12. Belvalkar and Ranade, History of Indian Philosophy, Vol II, The Creative Period, 1927, p. 252.
13. Daniel Ingalls, The Study of Sankarācārya, Annals of Bhandarkar Oriental Institute, 33, 1952, quoted by E. A. Soloman, in Sankarācārya's Bhāṣya on the Bṛhadaranyankopaniṣad, A Few Salient Points in the Volume Adi Sankarācārya (12th Centenary Connotation Volume 1992) ed. by Dr. Gautam Patel, Pub. by Directorate of Information, Government of Gujarat, Gandhinagar.
14. Translation by R. E. Hume, The Thirteen Principal Upanṣads, OUP, 1995, p. 131.
15. Ibid, pp. 386-387.
16. Ibid, pp. 306-307.
17. तमाह केन मे पौंस्यानि नामान्याप्नोतीति प्राणेनेति ब्रूयात् । केन स्त्रीनामानीति वाचेति केन नपुंसकानीति मनसेति केन गन्धानीति प्राणेनेत्येव ब्रूयात् । केन रूपाणीति चक्षुषेति केन शब्दानीति श्रोत्रेणेति केनान्नरसानिति जिह्वयेति केन कर्माणीति हस्ताभ्यामिति केन सुखदुःखेति शरीरेणेति केनानन्दं रति प्रजातिमित्युपस्थेनेति, केनेत्या इति पादाभ्यामिति केन धियो विज्ञातव्यं कामानिति प्रज्ञयेति ब्रूयातमाह (Kausītaki U. 1-6, उपनिषत्संग्रह: - p. 196, ed. by पण्डित जगदीश शास्त्री, pub. Motilal Banarasidass, Delhi, 1970.)
18. Further in the Kau. U., उपस्थ एवास्या एकमङ्गमदूहळं तस्यानन्दो रतिः प्रजाति: परस्तात्प्रतिविहिता, 3-5, Again in 3-7, न हि प्रज्ञापेत उपस्थ आनन्दं रतिं प्रजातिं काञ्चन प्रज्ञापयेदन्यत्र मे मनोऽभूदित्याह । Ibid pp: 202-203
19. G. Glaspert Sauch S. J., Bliss in the Upanisads, pub. Oriental Publishers and Distributors, New Delhi, 1977, p. 134.

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JAINA BIOLOGY (1)
- J. C. Sikdar 1. Jaina Biology and the Scientific Method Biology is the science of living substance (Jivadravya)' which is different from non-living substance (ajivadravya)?. It is a very old science of living substances for solving the fascinationg riddle of life. The survival of early men required a knowledge of such basic facts as which plants and which animals could be safely taken as food and medicine. In the Jaina Agamic literature the word 'Jivatthikāya'3 is used to refer to any living substance, plant or animal, from nigoda" (micro-organism) up to the pañcendriya manusya' (five-sensed human beings), just as the word 'organism'. in modern age is used to denote any living thing, plant or animal, from amoeba to man.
The study of Biology began with the Jainas on the basis of the doctrine of animism? and ahimsā (non-violence) in the hoary past, besides the requirement of food to sustain life with a sense of spiritual value of life of all beings. They kept in view the concepts of living substance as contained in the Vedic and post-Vedic literature, describing the external and internal parts of plants and animals with their nomenclature, classifications, etc.
Biology as an organized science can be said to have begun with the Greeks" in the West on the basis of the knowledge of such basic facts as which plants and which animals were useful as food and medicine. “They and the Romans described the many kinds of plants and animals known at the time."12
Galen (131-200 A.D),'3 the first experimental physiologist, made experiments to study the functions of nerves and blood vessels. Biology expanded and underwent alteration greately

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in the nineteenth century, and it has continued this trend at an accelerated pace in the twentieth century due to the discoveries and techniques of physics and chemistry. Sources of Scientific Information on Jaina Biology :
The ultimate source of each fact of Jaina Biology contained in the Jaina Agamic and post-Agamic works is in some carefully controlled observation made by the Jainācāryas. They have made a discovery in the world of life, plants and animals, by their critical observation on them; they have described their methods in details so that their followers can repeat them, have given the result of their observations, discussed the conclusions to be drawn from them, perhaps formulated a theory to explain them, and indicated the place of these biological facts in the present body of scientific knowledge contained in the Jaina Agamas.
The Scientific Method :
The facts of Jaina Biology as embodied in the Jaina canons are gained by the application of the scientific method, yet it is difficult to reduce this method to a simple set of rules of modern Biology that can be applied to the Jaina biological science, because the sceptical scientists of modern age want confirmation of the statement by the independent observation of another in any scientific investigation.
"The basis of the scientific method and the ultimate source of all facts of science is careful, close observation and experiment, free of bias, with suitable controls and done as quantitatively as possible.' "14 The observations made by the Jainācāryas on the world of life, plants and animals, may be analyzed, or simplified into their constituent parts in the light of modern Biology, so that some sort of order can be brought into the observed phenomena. Then the parts can be synthesized or reassembled and their interaction and interrelations discovered on the scientific basis. A method

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3TTHET-810 • 124 has been followed by the Jainas to see through a mass of biological data and they suggest a reason for their interrelations, as science advances only by scientific investigations : hypothesis, observation, revised hypothesis, further observation and so on. In the words of Einstein “In the whole history of science from Greek philosophy to modern physics, there has been constant attempts to reduce the apparent complexity of natural phenomena to some simple, fundamental ideas and relations.15
Some of the practical uses of a knowledge of Jaina Biology will become apparent in the fields of medicine and public health, in agriculture and conservation, its basic importance to the social studies, and its contribution to the formulation of a philosophy of life, together with aesthetic values, as it is impossible to describe the forms of life without reference to their habitats, the places in which they live, in a given region, being closely interrelated with each other and with the environment in the closely interwoven tapestry of life. 2. Some Generalizations of Jaina Biological Science
The idea that living systems are distinguised from nonliving ones by some mysterious vital force (paryāpti) has gained acceptance in Jaina Biology, while one of the basic tenets of modern Biology is that "the phenomena of life can be explained in terms of chemisyry and physics."\7 The idea that the living systems are not distinguised from nonliving ones by some mysterious vital force has only recently gained ground in Biology, only 40 years ago, when the German embryologist, Hans Driesch, postulated the theory of "the existence of transcendent regulative principles, entelechies, which control the phenomena of life and development.”:18
There appear to be no exceptions to the generalization that all life comes only from living things. Like the experiments of Pasteur, Tyndal and others,'' just century ago finally, the Jainācāryas, provided convincing proof that micro-organism,

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such as, nigodas, earth quadrates, etc., i.e. bacteria, are also incapable of originating from non-living material by spontaneous generation. It seems clear that nigodas require the presence of pre-existing nigodas,20 just as the virus of modern Biology does so. Nigodas (micro-organisms) do not arise de nove from non-nigodas, just as viruses do not do so from non-viral material.21
Elements of the idea that all of the many kinds of plants and animals existing at the present time were not created de novo and were eternally exsiting and have descended from previously existing organisms are clearly expressed in the jaina texts,22 but they have their gradations.23 The theory of organic evolution that all of the many kinds of plants and animals “have descended from previously existing simpler organisms by graduals modifications which have accumulated in successive generations has gained ground among the modern Biologists as one of the great unifying concepts of Biology. Elements of this were implicit in the writings of certain Greek philosophers before the Christian era, from Thales to Aristotle.”24
The Jaina studies of the development of many kinds of animals and plants from ferilized egg25 or embryo26 to adult leads to the generalization that organisms tend to repeat in the course of their embryonic development, some of the corresponding stages of their evolutionary ancestors. According to the theory of recapitulation, embryos recapitulate some of this embryonic forms of their ancestors, 27 while modern Biology goes a step forward and states that "the human being, at successive stages in development resembles in certain respects a fish embryo, then an amphibian embryo, then a reptilian embryo and so on.” 28 Inter-relations of Organism and Environment :
A careful study of communities of plants and animals

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in a given area as described in the Jaina Agamas leads to the generalization that all living beings in a given region are closely interrelated with one another and with the environment.
It includes the idea that particular kinds of plants and animals are not found at random over the earth but occur in interdependent communities of producer, consumer and decomposer-organisms together with certain non-living components. These communities can be organized and characterized by certain dominant members of the group, usually plants, which provide both food29 and shelter for many other forms. This eco-system is one of the major unifying generalizations of Biology. These few biological principles given here are intended to emphasize the fundamental unity of Jaina biological science and the many ways in which living substances are interrelated and interdependent.
Like all ancient people, the Jainas lived in close association with nature and made a scintific study of the world of life, plants and animals, by careful observations on their lives, activities and properties, etc., over a long period of time. The result of their discoveries as embodied in the Agamas is conducive to further studies of the problems and mysteries of the world of life on the basis of new information and further revisions of some of these principles.
Foot-notes
1. Bhagavati Sūtra, śataka 25, uddeśaka 2. sūtra 720; Sthānanga Sutra. 2, 95, p.86; Pannavaṇā Sutta 1.3, p, 4.
2. Bhagavati Sūtra, 25.2.720.; Paņņavaṇā Sutta, 1.3. p.4.; Jivābhigama Sutta, P.5
4. Ibid., 25.5, 749. 5.Ibid, 33, 1. 844.
3. Bhagavati Sūtra, 20,2, 665. 6. Biology, C. A. Valiee, p.16.
7. "Se bemi samtime tasā pāņa, taṁjahā-aṁdayā poyayā jnrāua rasaā samseyaya/sammucchimā ubbiyaya esa saṁsāretti pavuccai" Acārāṇga Sūtra, adhyayana 1, uddeśaka 6, sūtra 48, etc.
"Se hu muni poriņṇāyakamme" (54).. Ibid; See SBE Vol. XXII, Pt. I, p, 11, Book 1. Lecture 1. 6th lesson; Sūtrakṛtānga 1, Adhyayana 7.

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Pudhavi ya au agaṇi ya vāū, taṇa rukkha biya ya tasā pāṇā/Je amḍvya je ya jarauipāņa, samseyaya je resayabhihāņa (1)" etc.... up to
"Nidhūya kammam na pavaṁcuvei, akkhakkhae va sagadam ti bemi"-30. See SBE XLV, Pt. II, pp. 293, 302, Sütrakṛtānga, Book 1, Lecture 7. 8. Bhagavati Sūtra, 2.1.92, 95; 8.5.328; 11.9. 417; 11.22. 435.
9. See the Indian Journal of History of Science, Vol. 5, No.1, 1970, Biology in Ancient and Medieval Indian, Dr. R.N. Kapil, pp. 125-132.
10. Ibid.
11.
Biology, p.1. Ibid, p.3.
12. Ibid.
13.
14.
15.
Ibid, p.4.
16. Paryapti (Vital force), Navatattva prakaraṇam, V. 6, p. 12;
17. Lokapraksas, Vinayavijayaji, Pt. I, 3rd Sarga, VV. 15 ff. Biology, p.9. 18. Biology, p.9.
19. Ibid.
20. Bhagavati Sutra, 25.5. 749
Nigodas are of two kinds, viz. Nigodakā and Nigodajiva (fine and gross nigodas). They are the collections of infinite number of beings, making minute group, having common breathing-in and out (respiration), sensefeeling. They, longing for development, continue evolution of life through the successive Jivaparyayas (modes of beings of soul) and they provide the supply of beings in the place of those who have attained liberation. Thus the universe does not become and will not become empty of living beings (Bhagavati, 12. 2. 443).
21. Biology, p. 9.
22. Bhagavati Sūtra, 12.2. 443; Tattvartha Sutra, 5.3. (Nityavasthitanyarūpāņi
ca)
23. Bhagavati Sūtra, 12.2.443.
24. Biology, p. 10.
See A History of Greek Philosophy, Vol.I, II and III, by W. K. C. Guthrie; Aristotle by Ross.
25. Bhagavati Sūtra, 7. 5. 282.
26.
Bhagavati Sūtra, 7. 7. 283.
27. Ibid, 1. 7. 61.; Tandulaveyalya, 6. p.10.
28. Biology, p. 11.
According to the Bhagavati Sūtra (1. 7. 62), the foetus in the mother's womb remains like an umbrella or the side ribs of human body; the embryo appears to be like a humpbacked mango (ambakhujjae). 29. Bhagavati Sütra, 6. 7. 246; 6. 6. 330; 7. 3. 227; 8. 3. 324; 8. 5. 330; 21.2. 691. 22. 6. 692; 23. 1. 993; etc.; Sūtrakrṭanga II, 3.

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JAIN BIOLOGY (2)
CELL STRUCTURES AND FUNCTIONS 1. The Fabric of Life
As defined, Biology is the science of living substances (jivadravayas). The field of Jaina Biology deffentiates the living from the non-living by using the word 'Jivattikāya' (organism) to refer to any living things, plant or animal, just as modern Biology does. So it is relatively easy to see that a man,2 a Sāla tree3, a creeper and an earthworm3 are living, whereas pieces of matter (pudgala), e.g. earth, stones, etc., are not so. But according to modern Biology, "it is more difficult to decide whether such things as viruses are alive."
Jaina Biology, states that the fabric of life of all plants and animals is paryāpti (Śakti-Vital force) or Prāņa (life force) in another way, i. e. paryapti appears to be the actual living material of all plants and animals. There are stated to be six kinds of paryāpti1o, viz. āhāraparyāpti (vital force by which beings take, digest, absorb and transform molecules of food paricles into khala (waste producs) and rasa (chyle-molecules of nutrients or energy)', sariraparyāpti (vital force) by which chyle or molecules of nutrients (=rasibhūtamāhāram) are utilized by beings for the release of energy, the building of blood, tissue, fat, bone, marrow, semen, etc., indriyaparyāpti13 (vital force by which molecules of nutrients or chyles suitable for building senses are taken in and provided to the proper place so that beings can have the perceptual knowledge of the desired sense-objects by the sense-organs)14 acchvāsaparyāpti15 (Vital force by which particles of respitation are taken in, oxidized for energy and left out (as carbon dioxide and water), bhāṣāparyāpti1 (vital force by which beings, having taken proper particles of speech,
12

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emit them as speech) and manahparyāpti (vital force by which beings, having taken particles (or dusts] of mind, transform them by the mental process and give vent to them as the mental force, i. e. thought).
It appears that this paryāpti (vital force) is not a single substance but varies considerably form organism to organism (i.e. one-sensed to five-sensed being), among the various parts of a single animal or plant, and from one time to another! within a single organ or part of an animal or plant. There are six paryāptis, but they share certain fundamental physical and chemical characteristics."
It is stated that there are ten kinds of prāņa20 (living material or life force), viz. five indriyaprāņas (life force of five senses), ucсhvāsaprāņa (life force of respiration), āyuprāņa (life force of length of life), manovāk-kāyaprānas (life forces of mind, speech and body).
Actually speaking, these ten prāņas are almost contained in six paryāptis, e. g. indriyaparyāpti contains five indriyaprāņas, ānaprāņaparyāpti = ucсhvāsaprāņa, śariraparyāpti = kāyaprāņa, bhāṣāparyāpti = Vākprāņa, manahaparyāpti = manahaprāna, only āyuprāņa appears to be an addition.
Thus it is found that most of the paryāptis and the prāņas have common names. So the question is whether there is any difference between them. The Gommațasāra explains the diffrence in this way that paryāpti is attainment of the capacity of developing body, mind, speech and five senses, while prāņa is the activity of those funtionaries. 21
It is further explained that one-sensed beings possess four prāņas or balas (life-forces), viz. sense of tough, respiration, length of life and body; two-sensed beings have six prāņas, viz. senses of touch and taste, respiration, length of life, body and speech, three-sensed being have seven prāņas, viz.

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senses of touch, taste and smell, respiration length of life, body and speech; four-sensed beings have eight prāņas viz. senses of touch, taste, smell and sight, respiration, length of life body and speech. In asamjñi pañcendriya jivas (fivesensed beings having no physical mind) but psychical mind there are nine prāņas viz. sense of touch, taste, smell, sight and hearing, respiration, length of life body and speech, while there are ten prāṇas in Saṁjñi pañcendriya Jivas (five-sensed beings having physical mind and psychical mind) viz. senses of touch, taste, smell, sight and hearing, respiration, length of life, body, speech and mind.22
According to the Cārvākas, life (as well as consciousness) is result of peculiar chemical combinations of non-living matter or the four elements, in organic forms as the intoxicating property of spirituous liquor is the result of the fermentation of unintoxicating rice and molasses.23 Similarly, the instintive movements and expression of new born babies (sucking, joy, grief, fear, etc.) take place mechanically a result of external stimuli as much as the opening and closing of the lotus and other flowers at different times of the day or night24, or the movement of iron under the influence of loadstone. 25 In the same way, the spontaneous reproduction of living organisms frequently occurs, e.g. animalcules develop "in moisture or infusions, especially under the influence of gentle warmth (Svedaja, Uṣṇaja, damśamaśakādayaḥ)"26 or the maggots or other worms originate in the rainy season due to the atmospheric moisture in the constituent particles of curds and the like and begin to live and move in so short a time. 27
Acharya Haribhadra Suri has refuted Bhutacaitanyavāda of the Materialists long before the Samkhya in the following manner. It is the doctrine of the Materialists that this world is formed of only five great elements (mahābhūtas), viz.

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earth, etc. and there is no existence of soul nor the unseen force anywhere in the world.28
The other Marerialists maintain the view on the contrary that elements are non-conscious (acetana). Consciousness is not the character of elements nor the result of elements, while soul is the name of that tattva (reality) with which (soul) consciousness is related (as character or result).29
If conciousness would have been the character (quality) of elements, then it should have been found in all elements at all times, just like that the existence (existentiality), etc. (general character) and hardness, etc. (particular character) are found in the elements at all times in which they are found.30
Now Haribhadra Suri refutes Bhutacaitanyavāda in this way that consciousness exists in elements as force (sakti), for this reason it is not perceptible, but consciousness existing in elements as force cannot be said to be non-existing in elements.31
This force (śakti) and consciousness are either non-different by all means from each other or different by all means from each other. If they are non-different, then this force becomes consciousness and if they are different, consciousness should be related with something else.32
Again, the point of non-manifestation of cetană (consciousness) does not seem to be logical, because there is no other entity (Vastu), covering consciousness and it is for this reason that the number of realities will go against the doctrine of the Materialists on the admission of the existence of such an entity.33
Haribhadra Suri further advances the argument to refute the contention of the Materialists that this thing is directly proved that the element has got the nature of these two

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qualities or characters-hardness and non-livingness and when consciousness is not of the nature of these two characters (i. e., cannot exist with these two), then how can it be accepted that it was born out of elements 934
If cousciousness does not exist in individual (i.e. uncombined elements, then it cannot exist in the combined elements just as (like that) oil cannot exist in sand particle. And if consciousness exists in the combined elements, then it should exist also in individual elements 35 and so on.
In conclusion Haribhadra Suri maintains the view after refuting the doctrine of Bhutacaitanyavāda of the Materialists with his cogent arguments that the existence of force (Śakti), etc. in soul and of the unseen force (adṛṣṭa), which makes the possibility of sakti etc. in soul, should be accepted and this unseen force (adrsta), which is different from soul, is real and of many kinds and comes into relation with soul.36
The Samkhya makes the reply to the materialists' view on caitanya in the following manner that "the intoxicating power in liquor is a force, i. e., a tendency to motion. This force is the resultant of the subtle motions present in the particles of the fermented rice, molasses, etc. A motion or a tendency to motion, can in this way be the resultant of several other motions and tendencies." 2937 "But caitanya (consciousness) is not a motion, and cannot be the resultant of (unconscious) natural forces or motions. Neither can the consciousness of the Self, or of the organism as a whole, be supposed to be the resultant of innumerable constituent particles of the body. One central abiding intelligence is simpler and therefore more legitimate hypothesis than an assemblage of consciousness latent in different bhūtas or particles."
The Samkhya philosophy maintains the view that Prāṇa (life) is not Vayu (biomechanical force) nor it is mere mechanical motion generated from the impulsion of Vayu.38

938

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The five vital forces, viz. Prāna, apāņa, samāna, udāna, and vyāna9 are stated to be Vāyu in metaphorical way. Prāņa (life) is in reality a reflex activity, a resultant force of the various concurrent activities of the Antahkarana, i. e. "of the sensorimotor (Jñānedriya-Karmendriya), the emotive (manah) and the apperceptive reactions of the organism."40
According to Vijñānabhikṣu, this explains the disturbing effect on the vitality of pleasurable or painful emotions (like love = kāma) of mind (manas), one of the internal senses involved in the reactions of the living organism.41
Thus Prāņa of the Sāṁkhya is not a Vāyu nor is it evolved from the inorganic matters (Bhūtas), “but is is only a complex reflex activity (Sambhūyaikā vrtti) generated from the operations of the psycho-physical forces in the organism.”:42
In agreement with the Sāṁkhya the Vedāntists hold the view that “Prāņa is neither a vāyu nor the operation of a vāyu."43 But they differ from the former's view that Prāņa is a more reflex or resultant of concurrent sensori-motor, emotive and apperceptive reactions of the organism. If eleven birds, put in a cage, concurrently and continually strike against the bars of it in the same direction, it may move on under the impact of concerted action. But the sensory and motor activities cannot in this way produce the vital activity of the organism, because the loss of one or more of the senses does not result in the loss of life. This is above all the radical distinction between them. There is the sameness of kind (Samajātiyatva) between the motions of the individual birds and the resultant motion of the cage, but Prāņa is not explained by sensations, but it is a separate principle (or force), just as the mind and antaḥkaraṇas generally are regarded in the Sārkhya. It is a sort of subtle “ether-principle” (adhyātmavāyu) pervasive of the organism, not gross vāyu, all the same subtilized matter like the mind itself, as everything

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-810 • 134
other than the soul (ātmā), according to the Vedānta, is material (jada). Prāņa is prior to the senses, for it regulates the development of the fertilized egg, "which would purify, if it were not living, and the senses with their apparatus originate subsequently from the fertilized agg."44
Caraka“s explains vāyu as the impelling force, the primemover, which sets in motion the organism, the organs (including the senses and the mind), arranges the cells and tissues, unfolds or develops the foetal structure out of the fertilized ovum. According to Caraka and Suśruta 46, there are five chief vāyus with different functions for the maintenance of the animal life, viz. prāņa, udāna, samāna, vyāna and apāna, as mentioned in the Samkhya Suśruta47 describes prāņa as having its course in the mouth and function in deglutition, hiccough, respiration, etc., udāna in articulation and singing, samāna as digesting the food substance in the stomach in conjunction with the animal heat, vyāna as causing the flow of blood and sweat, and apāna with its seat in the intestinal region as throwing out the urinogenital secretions. 48
In the mediaeval philosophy 49 there is mention of forty nine vāyus among which there are ten chief Vāyus, viz. (1) Prāņa, (2) Apāna, (3) Vyāna, (4) Samāna, (5) Udāna, (6) Nāga, (7) Kūrma, (8) Krkara or Krakaro, (9) Devadatta and (10) Dhanañjaya.50
Prāņa has the function in the ideo-motor verbal mechanism and vocal apparatus, the respiratory system, the muscles in coughing, singing, etc., apāna in ejecting the excretions and wastes, the urine, the faeces, the sperm and germ-cells etc., vyāna in extension, contraction, and felxion of the muscles, tendons, and lingaments, the stored up energy of the muscles, udāna in maintaining the erect posture of the body, nāga in involuntary retching and vomitting, kūrma in the automatic movement of the eyelids, winking, etc., krkara in the appetites,

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. 37TA117-89 • 135 hunger and thirst, devadatta in bringing about yawning, dozing, etc. and dhanañjaya in causing coma, swooning and trance.si
The study of the different views on Prāņa or Vāyu shows that Jaina paryāpti or prāņa is neither a result of peculiar chemical combinations of non-living matter as advocated by the Cārvākas nor a complex activity of the Sāṁkhya but a sort of separate principle (adhyātma vāyu) pervasive of the organism as defined by the Vedānta, an impelling force, the prime-mover of Caraka and Suśruta. It appears to be the actual living material of all plants and animals like protoplasm of modern Biology. Jaina paryāpti and prāņa, the two unique forces, not explainable in terms of Physics and Chemistry, are associated with and control life. The concept of these forces may be called vitalism which contains the view that living and non-living systems are basically different and obey different laws. Many of the phenomena of life that appear to be so mysterious in Jaina Biology may be explained by physical and chemical principles with the discovery of future research in this field. So it is reasonable to suppose that paryāpti, a mysterious aspect of life, although not identifiable with protoplasm, comes nearer to the latter because of its unique functions in the organisms.
According to modern Biology, "protoplasm is the actual living material of all plants and animals. This is not a single substance but varies considerably from organism to organism, among the various parts of a single animal or plant, and from one time to another with a single organ or part of an animal or plant. There are many kinds of protoplasm, but they share certain fundamental physical and chemical characteristics."52
"The protoplasm of the human body and of all plants and animals exists in discrete portions know as cells. These are the microscopic unit of structure of the body, each of

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31TEET-810 • 136 them is an independent, functional unit, and the processes of the body are the sum of the co-ordinated functions of its cells. These cellular units vary considerably in size, shape and function. Some of the smallest animals have bodies made of a single cell; others such as, a man or an Oak tree are made of countless billions of cells fitted together.53
“The major types of organic substances found in protoplasm are carbohydrates, proteins, lipids, nucleic acids and steroids."54 Some of these are required for the structural integrity of the cell, others to supply energy for its functioning and still others are of prime importance in regulating metabolism within the cell.”55
“Carbohydrates and fats (lipids) have only a small role in the structure of protoplasm but are important as sources of fuel; Carbohydrates are readily available fuel, fats are more permanently stored supplies of energy. Nucleic acids have a primary role in storing and transmitting information. Proteins are structural and functional constituents of protoplasm, but may serve as fuel after deanimation. The body can convert each of these substances into others to some extent. Protoplasm in a colloidal system, with protein molecules and water forming the two phases, and many of the properties of protoplasm-muscle contraction, ameboid motion, and so on-depend on the repaid change from sol (liquid condition) to gel (solid or semi-solid) state and back.”56
Foot-notes 1. Bhagavati Sūtra, 20, 2. 665. 2. Bhagavati Sūtra, 33. I. 844; Uttarādhyayana Sutra, 155; Tattvārtha Sūtra,
II. 24. 3. Bhagavati Sūtra, 22. 1. 692. 4. Ibid., 23. 4. 693. 5. Tattvārtha Sutra, II. 24. 6. Bhagavati Sūtra, 2.10.118 7. Biology, p. 16, Ville, c. 4.

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8. Pajjatti Paryapti, Navtattva Prakaraṇa, v. 6; Dharmavijay, p. 12.; Gommasṭasāra Jivakānḍa, vv. 118-119; Lokaprakāśa, Vinayavijaya, Pt. I, 3rd Sarga, vv. 15 ff.
9. Jivavicāra, vv. 42. 43; Gommaṭasāra, Jivakāṇḍa, v. 129.
-
10. Navatattvaprakaraṇa, v. 6
Ahāra-sarira-imdiya, pajjati āṇapāņa bhās-amane /
Cau-pamca-chappiya, iga-vigala asanņi-sanninam //" 6,
Navatattva Prakaraṇam, Dharmavijaya and also see Lokaprakāśa, Vinayavijaya, Pt. 1, 3rd Sarga, vv. 15 ff; Gommaṭasāra, Jivakāṇḍa, 119. 11. Tatraiṣāhāraparyāpiiryayādāya nijocitam nayet /
Prthakkhalarasatvenāhāraṁ parinatim nayet // Lokaprakāsā, 1. 3. 17. 12. Vaikriyāhārā....... yathocitam/
tam rasibhutamāhāram yayā saktyä punarbhavi / Rasāsṛgmāmsamedosthimajjāśukrādidhātūtām / nayedyathāsambhayam sa dehaparyaptirucyate // (19)
Lokaprakāśa, p. 65; Pt. I, 3rd Sarga.
13. Dhatutvena pariṇatādāhārădinidriyocitān/
Adaya pudgalämstāni yathāsthānam pravidhāya // (20) Işte tadviṣayajñaptau yayā śaktyā sariravān
paryāptiḥ sendriyāhvānā darśitā sarvadarśibhiḥ (21) Ibid., pp. 65, 66. 14. According to the Prajñāpanā sūtra (Indriyapada), Jiväbhigama Sutra, Pravacanasaroddhara (Com.) etc., the power by which the molecules of nutrients or chyles which are ultilized for building of sense-organs are called indriyaparyapti, Vide, Ibid., p. 66.
15. Yayocchavāsārhamādaya dalam pariņamarya ca/
Tattayalambya muñcet so 'accvāsaparyaptirucyate // (22) Ibid., p. 66. 16. Bhāṣārham dalamādāya gistvam nitvavalambya ca/
yaya saktya tyajet prāni bhāṣāparyaptiritpasau" // (29) Ibid., p.67. 17. Dalam latvā manoyogyaṁ tattāṁ nitvāvalambya ca/
yaya mananasaktaḥ syānmanaḥparyāptiratra sā // (30) Ibid. 18., Pajjattipatthavanam jugavam tu kamen hodi nitthavaṇam / amtomuhuttakāleṇahiyakamā tattiyālāvā // Gommaṭasāra (Jivakāṇda), 120. The gaining of the capacities starts simultaniously, but the completion (of each of them) is effected gradually within the period of one antarmuhurta, which increases in the case of each succeeding one. Yet their total period does not exceed one antarmuhurta.
19. Ibid., 121.
20. Dasahā jivuņa pāṇā imdiusāsāujogabalarūvā /
egimdiesu cauro, vigalesu cha satta attheva // (42) Asanni-sapņi-pamclimcimdiesu nava dasa kameņa boddhavva 43,

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Jivavicāra, Pamca vi imdiyapānā maṇavaeikāyesu tiāāi balapāṇā / 21. Gommaṭasāra, Jivakāṇḍa, p. 90. 22. Jivavicära, vv. 42-43.
"Ekendriyeṣu-pṛthivyādiṣu catvāraḥ, prāṇāḥ sparśanendriyocchvasayuḥkayabalrūpaḥ dvīndriyeṣu catvārasta eva vāgbalarasanendriyayutah sat prāṇā bhavanti tatha trindriyeṣu ṣat prāṇāsta eva ghrāṇendriyanvitāḥ sapta bhavanti tatha caturindriyeṣu saptaiva cakṣurindriyasahitā aṣtau prāṇā bhavanti/tatha asam ñipañcendriyeșu aṣṭau ta eva śrotrendriyayuta nave prāṇā bhavanti/tathā sam ñipañcendriyeṣu ngvata eva manoyuktā daśa prāṇā bhavnti/"
Ibid., (Commentary), p. 2. 23. "Madaśaktivat vijñānaṁ/pṛthivyädini bhūtäni catvāri tatvāni/tebhya eva dehākārapariṇatebhyaḥ madaśaktivat caitanyaṁupajāyate /" Nyayamañjari, Jayanta, Ahnika, 7. p. 437 ff.
24. "Padmādiṣu prabodhasammilanavat tadvikāraḥ /" Sütra 19, Ahnika I; Chapter III, Gautama's Nyāya Sūtra, p. 169.
25. "Ayaso ayaskāntābhigamanavat tadupasarpanam," Ibid., Sūtra 22, p. 171. 26. Positive Sciences of the Ancient Hindus, Dr. B. N. Seal, p. 239. 27. "Varṣāsu ca svedādinā anatidaviyasaiva kālena dadhyādyavayavā eva calantaḥ pūtanädikṛmirūpā upalabhyante/", Nyāyamañjari, Ahnika 7, Bhūta-Caintanypakṣa, p. 440; The positive Sciences of the Ancient Hindus, p. 240.
28. Pṛthivyadimahābhūtakāryamātramidam jagat /
Na cātmādṛṣṭasadbhāvaṁ manyante Bhutavādinaḥ // ŚastraVārtāsamuccaya, Haribhadrasūri, Ist stabaka, v. 30.
29. "Acetanāni bhūtāni na taddharmo na tatphalam/
Cetana asti ca yasyeyaṁ sa evātmeti căpare //", Ibid., v. 31. 30. Yadiyam bhutadharmaḥ syāt pratyekam teṣu sarvadā / upalabhyeta sattvādikaṭhinatvādayo yatha // Ibid., v. 32. 31. Śakrirupeņa să teṣu sadā'to nopalabhyate /
Na ca tenapi rūpeņa satyasatyeva cenna tat // Ibid., v. 33. 32. Śakticetanayoraikyaṁ nānātvaṁ vā'tha sarvathā/
Aikye să cetanaiveti nānātve anyasya sa yutaḥ // Ibid., v. 34. 33. Anabhivyaktirapyasyā nyāyato nopapadyate/
Abṛtirna yadanyena tattvasaṁkhyāvoridhataḥ / Ibid., v. 35. 34. Kathinyabodharūpāṇi bhūtānyadhyakṣasiddhitah /
Cetana tu na tadrūpā sā katham tatphalam bhavet // Ibid., v. 43. 35. Pratyekamasati teṣu na syad reṇutailavat/
sati cedupalabhyeta bhinnarüpeṣu sarvadā // Ibid., v. 44. 36. Tasmāt tadātmano bhinnaṁ saccitraṁ cātmayogi ca/

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Adṛṣtamavagantavyaṁ tasya śaktyādisādhakaṁ // Ibid., v. 106. 37. "Mada aktivat cet pratyekapariḍrste samhatye tadudbhavaḥ" Samkhya Sūtra 22, Chapter III. "Nanu yathā mādakatāśaktiḥ pratyekadravyāvṛttirapi militadravye varttate, evam caitanyamapi syäditi cenna pratyekaparidṛste sati sāṁhatye tadudbhavḥ sambhavet / Prakṛte tu pratyekaparidṛṣṭatvam nāsti / ...... nanu samuccite caitanyadarśanena pratyekabhūte sūkṣmacaitanyaśaktiranumeya iti cenna anekabhūteṣu anekacaitanyaśaktikalpanāyāṁ gauraveņa lāghayādekasyaiva nityacitsvarüpasya kalpanaucityāt/" Samkhyapravacanabhāṣya, Vijñānabhiksu, p. 18. cf. also "Bhûtagataviseṣaguṇānāṁ sajätiyakāraṇaguṇajanyatayā kāraṇe caitanyaṁ vină dehe caitanyasambhavāt /" Ibid. Madye madaśaktirna guṇaḥ madyarambhakānām pistagudamadhvādinām yat yasya karma tat karmabhirārabdhaṁ svasvakarmavirodhikarma yaducyate prabhāva iti / Caitanyādikaṁ na karma // Gaṇgādhara's Jalpakalpataru, 1867, Calcutta, Vide Positive Sciences of the Ancient Hindus. Dr. B. N. Seal, p. 241.
38. Vayuvat sañcārāt vāyavaḥ prasiddhaḥ / asmākam nāyaṁ niyamaḥ yadindriyavṛttiḥ krameṇaiva bhavati naikadā jātisānkaryasya asmākam adoṣatvāt samagrisamavadhāne sati anekairapindriyaiḥ ekadaikavṛttyutpadane bädhakam nästi", Pravacanabhāṣya, Ch. II, sūtra 31. 32, p. 88.; Manodharmasya kāmādeḥ, prāṇakṣobhatayā sāmānādhikaraṇyenaiva aucityāt", Ibid.
39. Sāmānyakaraṇavṛttiḥ prāṇādyā vāyavaḥ pañca / Sāṁkhyadarśana, chapter II, Sutra 31; Samkhyakārikā, 29.
Prana, breath, the ordinary inspiration and expiration; apana, downward breath, the air or vital force acting in the lower parts of the body; samana, collective breath, so named from conducting equally the food, etc. through the body; udāna ascending breath, the vital force that causes the pulsations of the arteries in the upper portions of the body from the naval to the head, and vyāna separate breath, "by which internal division and diffusion through the body are effected" (Gauḍapada, Wilson, p. 105). This is not very intelligible, but as vyāna is connected in the SamkhyaTattva-Kaumudi with the skin, the subtle nerve-force by which sensibility is given to the skin or outer surface of the body is probably meant. It is also connected with the circulation of the blood along the surface, the great arteries being under the action of udāna (71) (In the Atmabodha "Knowledge of the soul", a Vedic poem as asigned to the great commentator Sankaracharya, the soul is said to be enwrapped "in five investing sheaths or coverings" (Kosh cf. Fr. Cosse, Ir Gael Coch-al, a pod or husk). The third of these is called prāṇamaya, i. e. "the sheath composed of

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breath, and the other vital airs associated with the organs of action” (Indian Wisdom, p. 123), Vide the Sāṁkhyakārikā of Isvara Krsņa, ed. by
John Davies, p. 46. 40. Positive Science of Ancient Hindus, p. 241. 41. "Mano dharmasya kāmādeḥ / prānakśobhakatayā sāmányādhikaran
yenaiva aucityāt,” Sāṁkhya Pravacanabhāsya, Chapter II, 31, p. 88. 42. "Karaņāņi niyatavșttayaḥ santaḥ sambhūyaikām prāņākhyām vịttim
pratipadyante (pratilapsynate), Śāņkarabhāşya on Brahmasutra, Ch. II. Pāda 4, Sūtra 9. "Sāmānyakaraṇavṛttih prāņādyā vāyavaḥ pañca /" Sāṁkhyakārikā, Isvarakrsna, 29; see also Sāṁkhyapravacanabhāsya, chapter II, Sūtras
31, 32. 43. "Na vāyukriye prthagupadeśāt !" Brahmasūtra, chapter II. pāda 4, Sūtra
9; see its Bhāşya, 44. Also Vācaspati Miśra, Bhāmati Țikä as follows:
"Siddhāntastu na samānendriyavrttih prāṇaḥ // Sa hi militānām vā vsttirbhavet pratyekam vā/na tāvat millitānām ekadvitricaturindriyābhāve tadabhāvaprasangät / na ca bahuviştisādhyam śibikodvahanam dvitriviştisādhyam bhavati / na ca tvagekasādhyam/ tathā sati sāmānyavrttitvānupapatteḥ / api ca yat sambhūya kārakāņi nispādayanti tat pradhänavyāpārānuguņāväntaravyāpāreņaiva/ yathā vayasam prātisviko vyāpāraḥ piñjaracālanānuguņaḥ/iha tu śravaņādyavāntaravyāpāropetāh prāņā nasambhūya Prāṇyuriti yuktam pramāṇabhāvādatyantavijātiyatvacca śravaņādibhyaḥ prāņānasya / ...... tasmādanyo vāyukriyābhāṁ prāṇaḥ/Vāyurevāyamadhyātmamāpannaḥ, mukhyo, api prānaḥ//”. Ibid (Śāņkarabhāsya). cf. also Jyesthaśca prāṇaḥ śukraniśekakāla-darabhya tasya vịttilābhāt / na cet tasya tadānim vịttilābhaḥ syāt yonau nişiktam śukram pūyeta na sambhaved vā/ stroādināntu karņaśaskulyādisthānavibhāganispattau vịttilābhānna jyesthatvaṁ /”. Sänkarabhāsya, Chapter
II, pada 4, Sūtra 9. 45. “Vāyuh tantrayantradharah, prānāpānodānasamānavyänātmā pravartakah
ceștānām, praņetā māhasaḥ sarvendriyāņām ydyotakaḥ sarvasariradhātu vyūhakaraḥ, sandhānakaraḥ śarirasya, pravartako vācah, harsotsähayoryonih. kseptā bahirmalānām. kartā garbhākřtinām
prāņāpānodānasamānavyānātmā!” Caraka. Sütrasthāna, ch. XII. 46. Caraka, Sūtrasthāna, chapter XII and Suśruta, Nidānasthāna, chapter I. 47. Suśruta-Nidānasthāna, chapter I.
“Teşām mukhyatamaḥ prāṇaḥ ... Isabdoccăraşanihsvāsocchvāsakāśādikāraṇamt apānaḥ asya mütrapurişādivisargah karma kirttiam/vyānah... prāṇāpanadhịtityāgagrahaņādyasya karma ca/samāno pi vyāpya nikhilam

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śariram vahninā saha / dvisaptati sahasreșu nāļirandhreșu samcaran bhuktapitarasăn samyagānayan dehapustrikrt / udānah karmāsya dehonnayanotkramaņādi prakirttitam // tvagādidhatunāsruya pañcanāgadayah sthitāh udgārādi nimesādi kşutpipāsādikaṁ kramāt / tandrāprabhști mohadi (sophādi) teşāṁ karma prakirttitam /" Sangitaratnākara, Sārangadava, vv. 60-67, chapter I. Vol. I. pp. 41-42. cf. the summary in Raja Sourindra Mohan Tagore's edition of the
Sangitadarpaņa, See also Kalyāņakāra. 3. 3. p. 32. 48. Vide the Positive Sciences of the Ancient Hindus, p. 230. 49. Unapañacādaśadvāyurudite putrāḥ / te sarve apajāḥ indreņa devatvam
prānitāḥ śarirāntarbāhyabhedena daśadhā /” Bhāgavataţikāyās
Sridharasvāmin, Vide Sabdakalpadruma, 4th Kāņda, p. 342. 50. Prāṇāpānau tathā vyānasamānodānasamjñakān / Nāgam Kūrmam ca
Krkaraṁ Devadattam Dhanañjayam // Sangitaratnākara, Ch. I. V. 59, p. 41, Vol. I. "Prāņāpānau tathā vyānasamānodānasamjñakāḥ/Nāgah Kūrmáca Kļkaro Devadattadhanañjayau II” Sangitadarpaņam of Catura Dāmodara, Ch. I,
V. 50. 51. Sangitaratnākara. Vol. I, ch. I, vv. 60-67, pp. 41-42.
“Šabdoccāraṇam (vāņnişpattikāraṇam niņśvāsaḥ ucсhvāsaḥ (antarmukhaśvāsaḥ) tandrādināṁ kāraṇam (sādhanam) prāņavāyuh, Vinmatraśukrādivahatvomapānasya karma, ākuñcanaprasāraņādi vyānasya karma jneyam / aśitapitādinām samatānayanadvātā śarirasya posaņaṁ samānasya karma / udānavāyuh urddhayānayanameva asya karma, nāgādayaḥ nägakūrmakřkara-devadattadhananjayarūpāḥ pañcavāyavaḥ/eteșāṁ karmāņi ca yathākramam udgāronmilanaksudhājananavijțmbhanamoharūpāņi / Sangitadarpaņa, chapter I, śloka 43-48. cf. “Prāṇaḥ prāgvrttirucchvāsādikarmā/ Apānahavägvrttirutsargāpikarmā | Vyānaḥ tayoḥ sandhau vartamānaḥ viryavatkarmahetuḥ / Udānah ürddhvavrttiḥ atkräntyādi hetuḥ / samānaḥ samaḥ sarvesu angeșu yaḥ annarasān nayati/iti./”. Šārkarabhâsya, chapter II, pāda 4, sätra 2. Vide
Positive Science of Ancient Hindus, p. 230-31. 52. Biology, p. 16. 53. Ibid. 54. Ibid. pp. 25-26. 55. Ibid. 56. Ibid., p. 33.

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जयवंतसूरिकृत
बार भावना सज्झाय
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कविपरिचय
जयवंतसूरि (अपरनाम गुणसौभाग्यसूरि ) ए वडतपगच्छनी रत्नाकर शाखाना उपाध्याय विनयमंडनना शिष्य हता. एमनी बे रासकृतिओ 'शृंगारमंजरी' अने 'ऋषिदत्ता रास' अनुक्रमे १५५८ (वि.सं. १६१४) अने १५८७ (वि.सं. १६४३) नां रचनावर्षो बतावे छे अने १५९६ (वि.सं. १६५२ ) मां एमणे 'काव्यप्रकाश'नी टीकानी हस्तप्रत लखावीने ज्ञानभंडारमां मुकाव्यानी माहिती मळे छे एटले कविनो समय सोळमी सदीनो गणाय सोळमी सदीना बीजा चरणथी कदाच सत्तरमी सदीनां थोडां वर्षो सुधीनो.

संपा. जयंत कोठारी
जयवंतसूरिने नामे बे रासकृतिओ उपरांत स्तवन, लेख (पत्र), संवाद, फाग, बारमासा वगेरे प्रकारनी कृतिओ अने ८० जेटलां गीतो मळे छे. अनेकविध भावछटाओ अने अभिव्यक्तितराहोथी ओपती एमनी काव्यसृष्टि एमनी विदग्धता अने एमना उच्च कवित्वनी प्रतीति करावे छे. (विशेष माटे जुओ मध्यकालीन गुजराती जैन साहित्य, संपा. जयंत कोठारी, कांतिभाई बी. शाह, १९९३ तथा कविलोकमां जयंत कोठारी, १९९४ 'पंडित, रसज्ञ अने सर्जक कवि जयवंतसूरि ए लेख.)
कृतिपरिचय
'बार भावना सज्झाय' ढाळ अने त्रोटकना पद्यबंधमां रचायेली ३९ कडीनी रचना छे. ३९ कडी कहेवाथी समजाय एना करतां एनुं परिमाण मोटुं छे केमके पंदरेक कडीओ ढाळ अने त्रोटकना विभागो धरावे छे अने ६ थी ८ पंक्ति सुधी विस्तरे छे. बेएक अन्य कडीओ पण चार पंक्ति सुधी विस्तरे छे. ढाळ अने त्रोटकना विभागो वच्चे शब्दसांकळी छे. कृतिनो विशिष्ट पद्यबंध अने त्रोटकना प्रयोगथी आवती गानछटा ध्यानाह
छे.
आ कृति जयवंतसूरिनी एकमात्र एवी कृति छे जे संपूर्णपणे सांप्रदायिक

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अनुसंधान-१७• 143 विषयवस्तुनी छे अने जेमा एमना कवित्वने विलसवानो खास कशो अवकाश मळ्यो नथी. (थोडां गीतो पण आवां मळे छे खरां.) कृतिमां जैन परंपरामां खूब जाणीती, मोक्षमार्गना साधनरूप बार भावनाओ वर्णवायेली छे. भावना एटले जेनुं चिंतन-पर्यालोचन करवू जोईए एवा तात्त्विक पदार्थो - देहादिनी अनित्यता वगेरे. अनित्यभावनाने संदर्भे रावणनां समृद्धि अने प्रतापगें तथा संसारनी - भवभ्रमणनी असारताने संदर्भ नरकनां दुःखोनुं वीगते वर्णन दाखल थयुं छे, परंतु आ वर्णनो केवळ परंपरागत छे. तत्त्वविचारना निरूपणमां अभिव्यक्तिनी कशी ताजगी के नूतनता आणवानुं कविए इच्छ्युं नथी.
प्रतपरिचय आ कृतिनी ला. द. भारतीय संस्कृति विद्यामंदिरनी क्र. ६६८०नी एकमात्र प्रत मळी छे. बीजी कोई प्रत जाणवा मळी नथी. प्रतनां चार पत्र छे. पत्र- माप २१x१० से. मि. छे. पत्रनी दरेक बाजुए १३ लीटी छे. छेल्ला पत्रनी बीजी बाजुए चार लीटी छे. दरेक लीटीमां आशरे ३७ अक्षर छे. प्रतना अक्षर मोटा, चोख्खा अने सुघड छे. प्रत घणी शुद्ध रीते लखायेली छे. पडिमात्रानो उपयोग थयो छे अने 'ख'ने माटे 'ष' वपरायो छे. लहियानुं नाम नथी, लेखनसंवत पण नथी, पण प्रत संवत सत्तरमी सदीनी ज होवानुं अनुमान थई शके छे.
बार भावना सज्झाय
पुरीयां मनिहिं विमासइ - ए ढाल सरसति सरस ति वाणी, आपु अमीअ समाणी, भावन बार वखाणी, बूझबुं भवीअण प्राणी. १ दुर्लभ मानव-जंवारु, भवीअण, ए लही सारु, भोलिमि, भोलडा, म हारु, आप-सवारथ सारु. २ माया ममता ऊतारु, मन 'उनमारगि वारु, वाणी-अमी अवधारु, भावन बार संभारु. ३ भावन मुगति-निधान, श्रीजिनशासनि प्रधान, ते सुण थई सावधान, छंडी कुमत अज्ञान. ४

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अनुसंधान-१७• 144 शासनदेवी-पय पणमेवीअ - ए ढाल भवीअण प्राणीअ, भावन आणीअ,
पहिलीअ अनित्यता भाविवी ए, जगि जि सुहुणडा समवडि, साजन, घडीअ नव हिंडतां जाणिवी ए.
चूटक जाणीवी माया मायताया, अथिर काया ए सही, ए मित्र पुत्र कलत्र भाई, थिर सगाई को नहीं, यौवन्नि मातु विषयि रातु, फोक ममता वाहीइ, जे जीव पाहिं सुजन वाहाला, नेहि छेहु ते दीइ. ५ जोअण लंक शत अधिक चुरासीअ,
ऊंचमि गाउ सत गढ रखइ ए, त्रणि सहिस चुपन पोलि स-बारीअ, शत दुनि कोठडा एक लख ए. .
त्रूटक एक लक्ष त्र्यासी सहिस कोठा, बुरुज छप्पन हवि सुणु, चु कोडि लख उगणच्यालीस कोडी, सहिस चु कोडि शत भणउ, त्रिपन कोडी लक्ष बारे सहिस पंचास कोसीस ए, चु सहिस छणुं सुभट सूरा, कोसीसइ एक निवसए, इम सर्व संख्या सुभट कहीइ, अढार कोडाकोडि शती, सोविन्न गढ दृढ जलधि खाई, लंकनगरी जसवती. ६ रावण भूपति, लंकनु अधिपति,
सुरपति जस सुति जीपीउ ए, एक लख पंचवीस, सहिस सुत बत्रीस,
जोअण परिषदि दीपतु ए.

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त्रूटक
दीपतु त्रिभुवनमांहि कंटक, खाटि बांध्या नव ग्रहे, विहि दलइ कोद्रव, अग्नि धोइ वस्त्र, वायु बाहारइ ग्रहे,
यम वहइ जस घरि नीर निरमल, छए रितु नितु वनि वसई, एक हाथि पर्वत जेणि तोल्यु, भुवनि भुजबल उहलसइ, ते नित्य न रहिउ भूप रावण, मुंज भोज गया सही, तु अथिर काया मूढ माया, अनित्य भावन ए कही. ७ बाहुबलिनी वेलिनी ढाल
अशरण बीजी भावना, शरण नहीं जगि कोइ जी, मातपिता बांधव वली, हय गय पावक जोय जी.
त्रूटक नहीं शरण मरण जनम रोगिईं, सुजन, राणिम रिंधि छतां, रिषि अनाथी थयु सनाथी, एह भावन भावतां,
एक धर्म अशरण-शरण परभवि, सुजन, संबल आदरु, ए धरु भावन चित्ति पावन, अलवि भवसायर तरु. ८ ढाल एकवीसानी
आविउ आविउ रे संसारिइं जीव एकलु, वली प्राणी रे पाप करी ज[जा] सइ एकलु, को कहिनु रे नहीं संघाती जाणींइ,
कुण वइरी रे बंधव कवण वखाणीइ.
त्रूटक
वखाणीइ कुण स्वार्थि वाहालां, मिलइ सज्जन अतिघणां, जे विना न सरइ एक घडली, जनम जाइ ते विना, कुटंब कारणि पापभारइ जीव वेइ एकलु, एकत्वभावन भावतां नमिराय बूझिउ गुणनिलु. ९

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कोई वारु रे मेघरथ राय - ए ढाल चुथी भावन भावीइ, अन्य सहू जगमाहिं रे, तनु धन सुजन अनेरडा, परलोकई रे नहीं कोई सहाय कि. १० भवीअणजी, इम भावु रे, जिम पामु रे मुगतिनिवास,
जिणि छूट रे भवभयपास. आंचली जनमि जनमि पाम्यां घणां, मातपिता सुत भाई रे, । तरूअरथी जिम जूजूआं, प्रहि ऊगई रे पंखीडां सवि थाय कि.
११ भ० एणई संसारि संयोगडा, सुहुणा सरिसा जाणि रे, अति संयोगवियोगनई मनि माया रे अलीअ म आणि कि.
१२ भ० घडीअ न लागइ वहिडतां, जिम कातीना मेह रे, तनु धन सुजन अनेरडां, ते साथई रे मंडि म चिंतसनेह कि.
१३ भ० अन्यत्यभावन भावतां, सनतकुमार वइरागी रे, घर पुर अंतेउर त्यज्यां, इम मेहलु रे ममतानु तुझे भाग कि.
१४ भ० एक दिनि सारथपति भणइ - ए ढाल भावन भावु पंचमी, ए संसार असार, चु गइ मांहिं भमंतडां, सुखदुख सह्यां अपार, रे. १५ भावन भावीइ, आणी आणी हि[य]डइ विरागो रे, साधु मुगतिनु मागो रे, छंडी छंडी भव तणउ रागो रे. बूझ बूझउ प्राणीआ, परिहरी ममता नइ मोहो रेत, मंडु मंडु धरम-स्युं नेहो रे, जाणी जाणी अथिर स देहो रे.भा०

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9 भा०
भा०
० भा०
श्राप
अनुसंधान-१७. 147 निरया गति अति जीवडु, वेइ दुख असाय, संकड कुंभी ऊपनु, तलि शिर ऊपरि पायो रे. १६ पीडइ पाप पचारतां, परमाधामी अपार, सांडसइ त्रोडइ, तेलि तलइ, दिइ वली मोगर-प्रहारो रे. १७ पारानी परि वली मिलिइ, कीध स खंडोखंडि, सुख एक मेषोन्मेष नहीं, नवि मेहलइ टलवलतां रे. १८ भा० झडपइ आमिष पिंडनइं, समलीरूप करेवि, चांच जिसी हुइ भालडी, तन वींधइ ततखेवो रे. वज्रमुखरूपी कंथूआ, वेदन करइ शरीर, माहोमांहिं आयुधि हणइ, मुखि मुंकइ अति रीरो रे. माहा माझिम निसि जल वडइ, छांटी वीजइ रे वाय, अनंत गुणी शीत-वेदना, तेहथी नरकि सहायो रे. तावडि तापिउ टलवलइ, वंछि वनतरु वाय, सामलि असिवनि राखीउ, ते दुख मिइं न कहायो रे. २२ भा० करवतधारा पानडां, पडि पडि खंडइ देह, समलीरूपई ठणक दिइ, ते दुखनु नहीं छेहो रे. २३ भा० भार भरी ऊतारीइ, वइतरणीनइ माहि, मत्स्य भखइ वली देह गलइ, पगि गोखरू वींधायो रे. २४ भा० अगनिवर्ण करी पूतली, दिइ आलिंगन देहि, तातां तरूआं पाईइ, कही न सकुं दुख एहो रे. २५ भा० दसविध वेदनदुख सह्यां, जे मिई नरक मझारि, कोडि जीभ कहइ केवली, तुहि न आवइ पारो रे. २६ भा० इम तिरीआं गति मानवी, देठ तणी गति मांहिं, परि परि जे दुख मिं सह्यां, ते वली कह्यां न जायो रे. २७ भा० इम भवभावन भावतां, जे विरमइ संसारि, ते पुष्फचूलानी परइं, पामइ पामइ भव तणउ पारो रे. २८ भा०

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हाल
___२९
अस्थिर काया हो प्राणी ए खरी, वहइ नव द्वारई हो मलमूत्रई भरी.
चूटक मलमूत्रि भारी, अतिअ सारी, रुधिर वीर्य थकी घडी, आहार-जल मल-मूत्र थाइ, शुचि न थाइ देहडी, वाधी अमा मुख अशुचि अन्नई, नुहि किमहिइं निर्मली, ए अशुचि साते धाति बांधी, ऊपरि चरमह कोथली. आभरणि सोहइ सहु मोहइ, अशुचिभावन भावतां, श्रीभरत भूपति लहिउं केवल, आरीसइ मुख जोयतां.
सिरि संति जिणेसर - ए ढाल हवि सातमि भावन, लोकसरूप अपार,
___ सुर नर पातालई, त्रिभुवन तणउ रे विचार. एक पुण्यसंयोगई, सुख वेइ सुरलोकि,
एक मानवनी गति, नरकि सहइ दुख एक.
चूटक एक थाइ माता वली वनिता, तात सुत वली सुत पिता, कुबेरदत्त कुबेरदत्ता, कुबेरसेना अति मता, ए लोकभावन जीवभावन, जेह ध्याइ एकमनां, वैराग्यरंगई चित्त चंगई, नुहि भवभय आसना.
जय जगगुरुनी ढाल अट्ठमि भावन भावतां, मनि आश्रव रूंधु,
वइरी विषयादिक सबल, ते चित्ति म बंधु. राग रोस परिहरु दूरि, हिंसादिक टालु,

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अनुसंधान-१७• 149 आश्रव-परवसिपणइ दुःख, मृगापुत्र संभालु. एक मोकलडइ छिद्रि जिम, प्रवहण बूडइ तोइ, तिम आश्रवथी प्राणीउ, भवसायरि बूडेइ.
___ढाल वेलिनी नुमी भावन भावतां, आश्रव तिजउ सदैव, मन वचने काया करी, संवर करि रे जीव.
चूटक संवर करि रे जीव संसारि, विषयादिक वली वारि, क्रोध क्षमाई मान जि विनयई, माया सरलई वारि, लोभ संतोषई टाली, चारित्र पाली जिनवर-आण, संवर आणी प्रसन्नचंद्रादिक पुहुता मुगति निदानि.
ढाल
दशमीय दशमीय भावन भावीइ ए,
. निरजरा निरजरा तपह प्रमाणि कि, बाह्य अभ्यंतर बि परई ए,
अणसण ऊणोदरीअ वखाणि कि.
चूटक अणसण ऊणोदरी जाणी, वृत्तिसंखेप संलीनता, रसत्याग कायाक्लेश बाहिरि-भेद छ ए गुणवता, प्रायश्चित्त कासग ध्यान विनइं, वैयावृत्य सझाय-स्युं, ए भेद आभ्यंतरिक, निर्जर भावि भावन भाव-स्युं. ३३
___ गुरु गिरुआ गुणसागर - ए ढाल • उत्तम भावन भावतां, उत्तम गुण संभारि,
चारित्र निरमल आदरी, पुहुता मुगति मझारि.

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अनुसंधान - १७• 150
नारीनइ बूडा नही, तारू हूआ तारुन्नि, इंद्रिय - हय जीपी करी, आणी निजवसि मन्न. जंबूकुमर तणी परि, छंडी सोविन नारि, आप सवारथ साधीअ, जे रह्या सिद्धिदुआरि उत्तम भावन भावतां, प्राणी तरइ संसारि, जनम-जरा- भवभय थकी, पामइ ते नर पार गिरिवर मांहिं मेरु वड्डु रे बोधिभावन हवि भावीइ रे, दुर्लभ ते जगि होइ, चक्रवर्त्तिपदवी सोहिली रे, सोहिलां सुरसुख होइ.
ए ढाल
को लघुकरमी होइ,
पर्वतनी परि भेदवा रे, भेदइ अपूरवकरणडइ रे अनिवृतिकरण स जोइ.
त्रूटक सोहिलां सुरसुख होइ, प्राणी, लक्ष वार स पामीइ, एक धर्म दोहिलु वली भवि भवि दुःख जेहथी वामी, संसारमांहिं अनंत पुद्गलपरावर्त्तिनं भवि भमइ,
मिथ्यात्व मोहिउ, पाप वाहिउ, धर्म-अक्षर नवि गमइ ३६ [ ढाल] जिम नइ - पाहाण तणी परिहं रे, यथाप्रवृतिकरणेण, काकोडि एक थाकतां रे, आठइ करम तणेण. त्रूटक आठइ कर्म तणी गति, कोडाकोडि एकेकी जव रहइ, ए चौद अंतरग्रंथि भेदक समय जिनवर तव कहइ,
जे रागदोषप्रणाम[प्रमाण ] सरूपी ग्रंथि ते अणभेदतइ, नवि लहइ प्राणी शुद्ध समकित ग्रंथि दृढ पोतइ छतइ ३७ [ ढाल]

३४

३५

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अनुसंधान-१७• 151
चूटक
अनिवृतिकरणि स जोई प्राणी, सूझतु खिणि खिणि घणउं, उदीर्ण मिच्छतक्षई घाती, अनुदीर्ण उपशमावी घणउं, इम लहइ समकित पंच भेदिई, क्षायिकादिक अति भलां, दस भेद वली निसर्ग आदिक लहइ प्राणी निर्मलां. ३८
[ढाला बोधिभावन बारमी ए, भावइ जेह महंत, ते नर निरमल संपजइ रे, पामइ सुक्ख अनंत.
चूटक पामइ सुक्ख अनतं प्राणी, भावन बार वखाणी, एकमनां जे भावन भावइ, ते सुख आणइ ताणी, वड तपछि अति महिमामंदिर, श्रीविनयमंडन उवझाय, तस सीस जयवंत पंडित वीनवइ, सुखसंपद थिर थाइ. ३९ इति श्री १२ भावना सज्झाय समाप्तः. श्री. श्री. श्री. श्री.

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अनुसंधान-१७• 152
शब्दार्थ (मध्यकालीन अने केटलाक पारिभाषिक शब्दोनो समावेश कर्यो छे. कडी अने पंक्तिक्रमांकनो निर्देश छे.) . अगनिवर्ण २५.१ अग्निना वर्णनु, रातुंचोळ, तपेलु अट्ठमि ३१.१ आठमी (सं.अष्टमी) अथिर ७.१० अस्थिर अनिवृत्तिकरण ३८.२ अपूर्वकरणरूप परिणाम पार्छ जाय नहीं तेवी अवस्था
(सं.अनिवृत्तिकरण) अनुदीर्ण ३८.४ उदय न पामेल अथवा जेनो उदय दूर छे ते (सं.) अनेरडां १३.२ जुदेरां (सं.अन्यतर) अपूरवकरणडउ ३८.२ पूर्वे क्यारेय प्राप्त न थयेला एवा आत्माना शुभ
परिणामनी प्राप्ति (सं.अपूर्वकरण) अमा २९.५ अमाप, खूब (सं.) अमीय १.१ अमृत अलवि ८.६ सहेजमां, अनायासे अलीय १२.२ मिथ्या, खोटु (सं.अलीक) असाय १६.४ अशातावेदनीय कर्मनो एक प्रकार, शारीरिक-मानसिक पीडा असिवन २२.२ तरवारना आकारनां पांदडांवाळां वृक्षोनुं वन (सं.) अंतेउर १४.२ अंत:पुर, राणीवास, राणीओ आदर- ८.५ स्वीकारवू, आश्रय लेवो (सं.आ+दू) आप २.२ आत्मा आमिष १९.१ मांस (सं.) आरीसइ २९.२ अरीसामां (सं.आदर्श) आश्रव ३१.१ जे द्वारा कर्मो आवे छे ते, कर्मबंधनां कारण (सं.)

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अनुसंधान-१७. 153 आसना ३०.८ पासे रहेला (सं.आसन्न) उदीर्ण ३८.४ उदय पामेल (सं.) उन्मारग ३.१ अवळो - खोटो मार्ग उपशमाव- ३८.४ शांत कर उवझाय ३९.५ उपाध्याय, जैन साधुनी एक पदवी उलस- ७.८ शोभq, प्रकाशq (सं.उल्लस्) ऊंचम ६.२ ऊंचाई (सं.उच्च परथी) एकमनां ३९.४ एक चित्ते करणेण ३१.१ करवाथी (सं.) कवण ९.४ कोण (सं.कः पुनः) कहि ९.३ कोई कंथूआ २०.१ एक नानकडं जीवडु (सं.कुंथु) काती १३.१ कारतक महिनो (सं.कार्तिक) कासग ३३.७ काउसग्ग, देहथी पर थर्बु ते, एक जैन ध्यानक्रिया
(सं.कार्योत्सर्ग) किमहिई २९.५ केमेय कुंभी १६.६ घडाना आकारनी नाना कोटडी, जेमां नरकना जीवोने पकववामां
आवे छे (सं.) कोडाकोडि ३७.२ करोडने करोडथी गुणवाथी थती संख्या कोडि, कोडी ६.६, ८ करोड (सं.कोटि) कोद्रव ७.६ कोदरा, एक हलकुं धान्य (सं.) कोसीस ६.७ कोसीसां, कोटनां कांगरां (सं.कपिशीर्षक) क्षई ३८.४ क्षयथी, नाशथी क्षायिक ३८.५ कर्मनाशथी उत्पन्न थयेल, सम्यक्त्वनो एक प्रकार (सं.)

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अनुसंधान-१७• 154 खंड- २३.१ टुकडा करवा (सं.) खंडोखंडि १८.१ टुकडेटुकडा खिण ३८.३ क्षण गइ १५.२ गति, जीवयोनि गय ८.२ गज, हाथी ग्रह ७.६ गृह, घर घडली ९.६ घडी, चोवीस मिनिटनो समय, अल्प समय (सं.घटिका) घाती ३८.४ आत्माना गुणोनो नाश करनार (सं.) चिंत १३.२ चित्त चु ६.६ चार (सं.चतुः) चुमन ६.३ चोपन (सं.चतुःपंचाशत्) छतइ ३७.६ होतां छंड- १६.२ छोडवू, छोडवू (सं.छर्द) जव ३७.३ ज्यारे जंवारु २.१ जन्मारो (सं.जन्म+कार के वार) जीप- ७.२ जीतq (सं.जि-, प्रा.जित्त, जिप्प) जूजूआं ११.२ जुदां, अळगां जोअण ७.४ जोजन, तेर किलोमिटर जेटलुं अंतर (सं.योजन) ठणक २३.२ चांचनो प्रहार, भोंकवू ते ततखेव(वो) १९.२ तत्क्षण, तरत ज (सं.तत्+क्षिप्) तरूआं २५.२ कलाई, टीन (सं.त्रपुक) तव ३७.४ त्यारे तस ३९.६ तेनुं (सं.तस्य) तातां २५.२ तप्त, तपेलां

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अनुसंधान - १७• 155
ताय ५.५ तात. पिता
तावड २२.१ ताप
तिज - ३२.१ तजवुं (सं. त्यज्)
तिरीआं २७.१ तिर्यंच, पशुपंखी जीवजंतु आदि प्राणीवर्ग
तुहि २६ . २ तोपण
तोइ ३१.५ पाणीमां (सं.तोय)
त्रिपन्न ६.७ त्रेपन (सं. त्रिपंचाशत्)
थाकतां ३७.३ बाकी रहेतां, बचतां
थिर ३९.६ स्थिर
दुनिं ६.४ बमणुं, बे
दूआर ३५.२ द्वार
देठ २७.१ घृणित, नारकी ? (सं. द्विष्ट ? )
दोष ३७.५ द्वेष (प्रा.)
दोहिलु ३६.४ करवुं के मेळववुं मुश्केल (सं.दु:ख + इल्ल)
नइ २४.१, ३४.४, ३७.१ नदी
निरजरा ३३.२ कर्मो खरी जवां ते, कर्मोनो नाश थवो ते (सं. निर्जरा)
निरया १६.५ नारकी, नरकनी (प्रा.निरय)
निलु ९.८ निवास, वासस्थान (सं. निलय)
निसर्ग ३८.६ स्वाभाविकपणे थवुं ते, सम्यक्त्वनो एक प्रकार (सं.) नुमी ३२.१ नवमी
नुहि २९.५ न होय
नेटि ५.८ नक्की, जरूर
पचार- १७.१ महेणां मारवां, टोणां मारवां, ठपको आपवो (अप. पच्चार) परमाधामी १७.१ नरकवासीओने शिक्षा करनार देवयोनि (सं. परम+
-अधार्मिक)

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अनुसंधान-१७. 156 परि १८.१ पेठे, जेम (सं.प्रकारे) पंचास ६.७ पचास (सं.पंचाशत्) पाय(यो) १६.६ पाक, अग्निथी पकवतुं ते पायक ८.२ पगपाळा सैनिक पास ११.आंचली पाश, बंधन पाहाण ३७.१ पथ्थर (सं.पाषाण) पाहिं ५.८ -ना करतां (सं.पार्वे) पुद्गलपरावर्त ३६.५ जीव बधां कर्मपुद्गलोने स्पर्शी रहे तेटलो काळ, काळy
एक मोटुं माप (सं.) पुहुता ३२.६ पहोंच्या (सं.प्रभूत, प्रा.पहुत्त) पोत ३७.६ भंडार, सिलक पोलि ६.३ दरवाजो (सं.प्रतोलि) प्रमाण ३७.५ परिमाण, जथ्थो (सं.) प्रवहण ३१.५ वहाण (सं.) प्रह ११.२ प्रभात, सवार बंध- ३१.२ बांधवू, जोडवू (सं.बध्) । बाहार- ७.६ वाळवं, झाडु काढवू (दे.बोहारी परथी) बाहारि ३३.६ बहारनो, बाह्य (सं.बहिर्) बुरुज ६.५ बुरज, किल्लाने मथाळे तोप गोठववा माटेर्नु अगाशी जेवू
. गोळाकार बांधकाम (अ.बुर्ज) बूझ- ९.८ समजवू, ज्ञान पामवं; समजावईं, ज्ञान आपq, बोध करवो
(सं. बुध्य-) बोधि ३६.१ आत्मज्ञान, सम्यग्दर्शन भख- २४.२ भक्ष करवो, खावू
.

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अनुसंधान-१७ • 157 भवीअण १.२ भविजन, मोक्षनो अधिकारी जीव भल्लडी १९.२ नानो भालो (सं.भल्ल) भाव- ५.१ चिंतन करवू (सं.भावय्) भावन १.२ चिंतन, पर्यालोचन, तेना विषयरूप तत्त्वसिद्धांत (सं.) भोलिम २.२ भोळपण (दे.भोलउ परथी) मझारि १६.१ मध्ये, -मां (सं.मध्य+कार) महंत ३९.१ उत्तम, श्रेष्ठ, मोटु (सं.महान्त) माग १६.२ मार्ग, रस्तो माझिम २१.१ मध्य (सं.मध्यम) माय ५.३ माता माया ३२.३ कपट (सं.) माहा २१.१ महा महिनो (सं.माघ) मिच्छत ३८.४ मिथ्यात्व, सत्य तत्त्व पर अश्रद्धा मिल १८.१ मेळवq, मिश्रित क, मसळवू ? (सं.) मेषोन्मेष १८.२ आंखना पलकारा मोकलडउ ३१.५ मोकळु, खुल्लु (सं.मुक्त, दे.मोकल्ल) मोगर १७.२ हथोडाना प्रकारचें एक शस्त्र (सं.मुद्गर) यथाप्रवृतिकरण ३७.१ अनादिथी चालती प्रवृत्ति तेमनी तेम रहीने जीवमां
शुभ परिणाम प्रवर्तवं ते राणिम ८.३ राजत्व, राजपद रितु ७.७ ऋतु रिषि ८.४ ऋषि रीर(रो) २०.२ चीस, आनंद लघुकरमी ३८.१ थोडां कर्म बाकी रह्यां छे तेवो जीव

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अनुसंधान-१७. 158 लह- २९.८ मेळवद्यु, पाम, वखाण- ९.४ कहेवू (सं.व्याख्यान परथी) वहिड- १३.१ विघटित थवं, नष्ट थर्बु वाम- ३६.४ दूर कवू (सं.वामय्) वाह- ५.७ वहन करवू; ३६.६ खेंचवू, खेंचावू (सं.वाहय्) विनई ३३.७ विनय, गुणवानोनुं बहुमान विहि ७.६ विधि, विधाता वृत्तिसंखेप ३३.५ खावं, पीवं वगेरे भोगो ओछा करता जवा ते (सं.
वृत्तिसंक्षेप) वे- ९.७, ३०.३ अनुभवq, भोगवq (सं.वेद्) वैयावृत्य ३३.७ सेवा, शुश्रूषा (सं.वैयावृत्त्य) सझाय ३३.७ स्वाध्याय, धर्मचिंतन स-बारीअ ६.३ द्वार - बारणां साथे ? समकित ३७.६ सम्यक्त्व, सत्य तत्त्व पर श्रद्धा सरल ३२.३ निष्कपट (स्वभाव) सरसति १.१ सरस्वती सरिसा १२.१ सरखा, जेवा (सं.सदृश) सरूप ३०.१ स्वरूप सहिस ६.४ सहस्र, हजार संकड १६.६ सांकडु (सं.संकट) संघाती ९.३ संगाथी, साथी (सं.) संपज- ३९.२ नीपजवू, थर्बु (सं.संपद्य-) संबल ८.५ भाथु (सं.शंबल) संलीनता ३३.५ शरीर अने इन्द्रियो- संगोपन, पोतामां रोकावं ते (सं.)

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अनुसंधान-१७. 159 संवर ३२.२ कर्मो आवतां - कर्मबंध थता अटकाववा ते सामल २३.२ श्यामल, काळु सायर ३१.६ सागर सार- २.२ सिद्ध कर, साधq सुक्ख ३९.२ सुख सुजन १०.२ स्वजन सुरपति ७.२ इन्द्र (सं.) सुहुणडा, सुहुणा ५.३, १२.१ स्वप्न, सोणां सूझ- ३८.३ शुद्ध थर्बु (सं.शुध्य-) सोहिली ३६.३ सहेली, सरळताथी प्राप्त (सं.सुख+इल्ल) सोविन ३५.१ सुवर्ण सोविन्न ६.१० सुवर्णतुं (सं.सौवर्ण) स्युं ३३.७ साथे, वडे (सं.समम्) हय ३४.४ घोडो (सं.)

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सिंहावलोकनो-१
- मधुसूदन ढांकी सप्ताहांतनी छुट्टीओमां नवराशे अनुसंधानना पाछला अंको विशेष ध्यानपूर्वक अवलोकन करवानो मोको मळेलो. ए सौंमां जुदा जुदा शोधक्षेत्रोने उपयुक्त विषयो अने तेमनां पासांओना अभ्यास माटे विपुल प्रमाणमां सामग्री अपायेली छे. जेम जेम क्रमांक आगळ वधतो आवे छे तेम तेम प्रगट थई रहेली अनेक साहित्यादि अद्यावधि अज्ञात-अल्पज्ञात प्राकृत-संस्कृतादि विविध प्राचीनमध्यकालीन कृतिओ, जूनी भाषाओमां मळता विशिष्ट शब्दोनी चर्चाओ वगेरेनी मात्रा वधती जती देखाय छे, जेना थकी नानकडा विनम्र प्रयत्न रूपे थयेला प्रारंभथी आगळ वधीने अनुसंधान हवे शोध-सामयिकनी कक्षाए पहोंची गयुं छे. आचार्य विजयशीलचंद्रसूरि एवं प्रा. डा. हरिवल्लभ भायाणीनां फळदायी सहियारा संपादन तेम ज तेमां तेमनां बन्नेनां तेजस्वी प्रदांनो माटे पण बन्नेनो जेटलो आभार मानीए तेटलो ओछो छे. अनुसंधान 'अंक ३'थी लई पछीना केटलाक अंको अंतर्गत प्रगट थयेली (अने मारा निजी शोधक्षेत्रना रसवर्तुळ अंदर आवी जती) केटलीक सामग्री अतिरिक्त विभावो, विचारो, कथनो, ऐतिहासिक पासांओ आदि पर अहीं ढूंकाणमां अवलोकनो रजू करीश. __(१) 'अंक ३'मां आचार्य विजयशीलचन्द्रसूरिए प्रकाशमां आणेल, तपागच्छीय विजयदानसूरिशिष्य सकलचंद्रकृत 'सीमंधर जिनस्तवन' (प्रायः ईस्वी १६मी सदी, आखरी चरण)मां पद्यगुच्छो पर, प्रत्येक गुच्छ जे जे रागमां गावानो हतो तेनो निर्देश पण देवायेलो छे. आ वस्तु संगीतशास्त्रना, अने तेमांये पुराणा रागोना इतिहासना अभ्यासीओने अमुक अंशे उपयोगी नीवडे तेम छे. तदनुसार तेमां राग 'गउडी' (मध्यकालीन संगीतशास्त्रो तेम ज कर्णाटक संगीतनो राग 'गौडी'), 'हुसेनी वईराडी', 'मल्हार'. 'मालवा गउडी' (कर्णाटक संगीतनो माया मालवगौड), 'धोरणी' (अज्ञात) अने 'धन्यासी' (कर्णाटक संगीतमां आजे पण ए .ज अभिधान, पण हिं. धनाश्री), एटलां रागनामो मळे छे. आमां 'हुसेनी वईराडी' अभिधान ध्यान खेंचे तेवं छे. 'वईराडी ए कर्णाटक संगीतमां ज्ञात 'वराडी' (जेम के पन्तुवराडी, कुंतलवराडी)

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अनुसंधान-१७.161
अने प्राचीन विभाषा 'वाराटी'नुं स्मरण करावी जाय छे. आगळ जोडेलो 'हुसेनी' शब्द बतावे छे के मुस्लिम उस्तादो द्वारा कंई नहीं तो ये मोगल जमानाथी नवा रागो बनावी तेमां सर्जकनुं व्यक्तिगत अरब्बी वा फारसी अभिधान जोडी देवानी प्रक्रिया = प्रथा चालु थई गयेली. वर्तमाने प्रचलित 'विलासखानी तोडी', 'हुसैनी कानडा', 'हुसैनी यमन' वगेरे आवी प्रक्रियाना फळरूपे उद्भवेलां छे. 'मल्हार' राग आजे पण. ए ज नामे ओळखाय छे; पण मध्यकालीन संगीतशास्त्रोमां 'विभाषा' (रागिनी) दर्शक नाम 'मल्लारी' मळे छे. अलबत्त प्राचीन संगीतशास्त्रोमा आवतां ए ज (के तेनां पूर्वज समान) नामवाळा रागो, मोगल युगना जैन साहित्यना उपर्युक्त रागो, अने आजनां ए ज (के पछी तन्निष्पन्न) नामो धरावता रागोनी स्वरावली तेम ज संचार एक या समानरूपी हशे के केम तेनो विशेष विगतोनी प्राप्ति न थाय त्यां सुधी निर्णय करवो मुश्केल छे.
अनुसंधान 'अंक १०'मां मुनिवर महाबोधिविजय द्वारा संपादित तपागच्छीय मुनि पुण्यहर्ष विरचित 'लेखश्रृंगार' (ईस्वी. १५८२)मां पण थोडांक रागनामो मळे छे : जेमके 'असाउरी' (हिं. आसावरी), 'मधुमाध' (हिं. मधुमाधसारंग, कर्णाटकी संगीतनो राग 'मध्यमादि'), 'देसाख' (देशाख्य, एटले के हिं. देश), 'मालवीगुडु' (कर्णाटकनो मालवगौड), 'धन्यासी', 'गोडी', (गौडी) अने 'गुडीधन्यासी' (गौडधन्यासी). .
(२) 'अंक ३'मां मुनिवर विमलकीर्तिविजय द्वारा वि.सं. ११६५ (ईस्वी ११०९)मां भरुचमां राणी श्राविकाए पौर्णमिक धर्मघोषसूरि पासे धारण करेल द्वादशव्रत संबंधनुं प्राकृतमां मळी आवेल वर्णन विरल वस्तु छे. आ प्रकारना थोडाक दाखला आ अगाउ प्रकाशमां आवेलां. जेमके छाडा श्रावके सं. १२१६ (ईस्वी ११६०)मां मानतुंग (बृहद्गच्छीय ?)पासे, सं. १२५४ (ईस्वी ११८८)मां रत्नादेवी श्राविकाए भद्रगुप्तसूरि पासे, ए ज रीते ए मध्यकाळमां श्रीयादेवी श्राविकाए (भद्रगुप्तसूरि पासे ?), यशोमती श्राविकाए भद्रबाहुसूरि पासे, अन्य कोईए चंद्रसूरि पासे, वगेरे. (मो Catalogue of Palmleaf manuscripts in the Santinātha Jain Bhandara, Cambay, Pt. 2 GOS. 149, Comp. Muni Punyavijaya, Baroda 1966, pp. 218220.)

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"
(३) प्रस्तुत 'अंक ३' मां ज टूंकी चर्चा (पृ. २८ - २९) अंतर्गत " (९) 'घडंली' शब्द पर भायाणी साहेबे ससार चर्चा करी छे. सौराष्ट्रना कंठाळनां शहेरोमां 'ल'ने बदले 'र' बोलातो होई त्यां, मूळभूत स्वस्तिक आकार घरं वडे ( क्यारेक चोखा वती पण ) बाजोठ पर (के जमीन पर) करवानी क्रियाने 'घडंली पुरवी' एम कहेवाने बदले 'घउंरी काढवी' एवो शब्द प्रयोग सांभळवा मळे छे. घडंली, 'स्वस्तिक' उपरांत तेना कोणोमां परिवर्धित भुजाओथी सर्जाता 'अक्षय स्वस्तिक' (जीवाजीवाभिगमसूत्र आदिमां आवतां 'अक्खय सोथिया' ) ना आकारे पण आळेखवामां आवे छे. अहीं आ खास संदर्भमां एक अन्य हैतवनी स्पष्टता करवानी जरूर छे. जैनोमां घणाकाळथी 'अक्षय स्वस्तिक'ने 'नंद्यावर्त' मानी लेवामां आव्यो छे, जे मोटो भ्रम छे. बीजी वात ए छे के सदीओथी 'नंद्यावर्त' ना उच्चार अने जोडणी (मुनिओ पण मध्ययुगथी लई आज दिवस सुधी) 'नंदावर्त' सरखो करे छे जे भूलभरेलुं छे.
'नंद्यावर्त' ए 'अक्षय स्वस्तिक थी जुदी ज आकृति छे, आजे लगभग १५०० वर्षथी तेनी असली आकृति भुलाई गई छे. कोशकारो अनुसार तेने जलचर 'महामत्स्य' के 'अष्टपाद' (giant squid, octopus) वा 'करोळिया' के पछी 'तगर'ना कुलनी आकृति समान गणे छे. आ सौमां पाद (के पांखडीओ) वळेली होई, ते उपमानना आधारे असली नंद्यावर्तनी पीछान थई शके छे. तेनी आकृति मौर्यकालीन चलणी मुद्राओ ( कार्षापण) पर अने मथुराना शककालीन जैन आयागपट्टो पर― अने आम ईस्वीसन् पूर्वे त्रीजी सदीथी लई ईस्वीसननी पहेली सदी सुधी अंकित थयेली जोवा मळे छे. स्वस्तिक, अक्षय - स्वस्तिक, अने नंद्यावर्तनी आकृतिओ आ साथे रजू करूं छं (जुओ पृ. १६५) ते उपरथी त्रणेना देखावमां रहेलुं अंतर स्पष्ट थशे. 'स्वस्तिक' अने 'नंद्यावर्त'नो समावेश अष्टमंगलोमां थाय छे. 'नंद्यावर्त'ने स्थाने शिल्पचित्रादि अंकनोमां जैनोमां 'अक्षय स्वस्तिक' नी चित्रणा ठेठ ११मी सदीथी तो थती आवी छे. जेमके कुंभारियाना शांतिनाथ जिनालय (प्रायः ईस्वी १०८२ ) ना गूढमंडपना द्वार उपरना अष्टमंगलपट्टमां असली नंद्यावर्तने बदले अक्षय - स्वस्तिक कोरेलो छे—जे भूल शोचनीय छे. वर्तमानमां पण जैनोमां अक्षय - स्वस्तिकने ज नंद्यावर्त तरीके कूटी मारवानी प्रवृत्ति रही

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छे. 'नंद्यावर्त 'मां नंदीना आवर्तननो, धुरीने आधारे गोळ गोळ फरवानो भाव रहेलो छे; जेम अरहट (रेंट) अथवा घाणीनो बळद चक्कर चक्कर फरे तेम. में उपर जे चित्र आप्युं छे ते मथुराना ईस्वीसन्नी प्रथम सदीमां अंकायेल आयागपट्टमां वच्चे मोटां मांगलिक चिह्न रूपे कोरेलुं छे. तेनी चतुर्भुजाओ माछलीना उत्तरांग जेवी बतावी होई कोशकारोए कहेल 'महामत्स्य' नुं प्रतिमान पण त्यां सार्थक बनतुं जोई शकाय छे.
उपर्युक्त त्रणे आकृतिओ केटलीक वार अपसव्यक्रमथी (एटले के ऊलटा क्रमथी) पण आलेखवामां आवे छे.
खोडीदास परमारे 'घडंली' अने 'स्वस्तिक'नी आकृतिओ विषय परनी चर्चाने आगळ धपावतां अनुसंधान अंक ४ (पृ. ८६-८८ पर) विशेष कह्युं छे अने त्यां भायाणी साहेबनी पण ए पर विशेष नोंध छे, जे अभ्यसनीय छे.
6.
श्रीपरमारे " गौमूत्रिक" शब्द अने तेनो वर्तमाने प्रचलित गुजराती पर्याय " बळद मूतरणां" विषे पण वात करी छे. शिल्पमां पण "गौमूत्रिक" भात मंदिरोना द्वारबंधमां 'पत्रशाखा' पर कोरवामां आवती अने वृद्ध सोमपुराओ तो आजे पण ए भातने बोलचालमां बळद-मूतरणां ज कहे छे.
(४) 'अंक ४' मां आचार्य विजयप्रद्युम्नसूरिए हरिभद्रसूरिना 'पंचाशक' प्रकरणनुं सदीओथी २० मुं विलुप्त थयेलुं प्रकरण काढी प्रगट कर्यु छे, जे एक अपूर्व उपलब्धि छे. आचार्यश्रीने धन्यवाद. जोके तेनुं शैली, वस्तु, अने संदर्भोनी दृष्टिए विशेष परीक्षण थवुं जरूरी छे.
(५) 'अंक ५ 'मां (पृ. १ - ३) मां आचार्यवर विजयसूर्योदयसूरि द्वारा प्रकाशमां आवेलुं "धुमावली-प्रकरण" एक सरस अने मनोहारी रचना छे. तेमां आवता अंतिम 'भरविरह' शब्द परथी तेमणे ते (याकिनीसूनु) हरिभद्रसूरिनी रचना होवानुं जे सूचन कर्तुं छे ते अस्थाने नथी. भाषा - कलेवर अने संगठन जोतां ते रचना ईस्वीसनना १०मा शतकथी पहेलांनी होई शके छे : अने ते आठमा सैका पछीनी अने कोई चैत्यवासी जतिनी न होय तो हरिभद्रसूरिनी पण होई शके छे. आ अंगे विशेष अध्ययन करीने आखरी निर्णय लेवो घटे (मने तो ते प्रथम दृष्टिए हरिभद्रसूरिनी ज होय तेम लागे छे.)

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(६) उपर्युक्त अंकमां (पृ. ४० - ४१ पर) मुनिश्री भुवनचंद्रजीए "शत्रुंजयमंडन ऋषभदेव - स्तुति" प्रकाशित करी छे, जे रचना तीर्थनायक संबंधमां एक विशेष अने पश्चात्कालीन होवा छतां कामनी कही शकाय तेवी, उपलब्धि छे. ३४मां पद्यमां कर्तानुं नाम 'विजयतिलक' आप्युं होवा छतां तेमणे 'जैन गूर्जर कविओ' तेम ज 'गुजराती साहित्य कोश'ना आधारे तेने तपागच्छीय विजयदानसूरिशिष्य 'वासणा'नी कृति होवानुं कहेलुं; पण 'अंक ६' (पृ. ११४ ) पर " 'शत्रुंजय-मंडन ऋषभदेव स्तुति 'नी प्राप्त वधु हस्तप्रतो" अंतर्गत आगळना सांप्रतकालीन लेखकोए करेली भूल, तेनी टीकाना आरंभना उल्लेख अन्वये, मुनिश्रीए सुधारी लीधी छे, ते योग्य थयुं छे. प्रस्तुत विजयतिलक सूरि तपागच्छना ज हता अने तेमनो सत्ता समय सं. १६७३ - १६७६ ( ईस्वी १६१७ - १६२० ) होवानुं मो. द. देशाईए जैन साहित्यनो संक्षिप्त इतिहास अंतर्गत नोंध्युं छे.
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(७) अनुसंधानना पांचमा अंकमां ज मुनिमहोदय श्री रत्नकीर्तिविजयजी द्वारा बे सरस्वती स्तोत्र प्रकाशित थयां छे. जेमांनुं प्रथम तो साराभाई नवाब द्वारा 'महाप्रभाविक नवस्मरण' (अमदावाद १९३७) मां प्रगट थई चूक्युं छे. तेना कर्ता छे भद्रकीर्ति अपरनाम बप्पभट्टिसूरि ( कविकर्मकाल प्रायः ईस्वी ७७०-८३९). श्रीलक्ष्मण भोजके पण एमणे ए संबंधमां मुनिजीनुं ध्यान दोरेलुं तेम मने वात करेली. ज्यारे बीजु श्रुतदेवतानुं सरस्वत्यष्टक नवीन जणाय छे. रचनामां गूंथायेला पञ्चत्रिंशद्गुणोपेता, संसृष्टिविगमध्रौव्यदर्शिका, ज्ञानदर्शनचारित्र - रत्नत्रितयदायिका, स्याद्वादिहृदयाम्भोजस्थायिनी, स्याद्वादवादिनी जेवां विशिष्ट सैद्धांतिक - दार्शनिक घचरकांओ उपरथी संग्रथननी आदत दिगंबर कर्तानी होवानो भास करावे छे. क्यांक क्यांक ब्राह्मणीय खयालातनो पण स्पर्श वरताय छे. जेमके मनुपूर्वस्वरूपिणी, भुवनेश्वरी, ब्रह्मबीजध्वनिमयी, हृज्जाड्यान्धकारस्य हरणे तरणिप्रभा, इत्यादि.

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स्वस्तिक
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अक्षय स्वस्तिक
नंद्यावर्न

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जैन सन्ध्याविधि
- सं. मुनि जिनसेनविजय ब्राह्मण धर्ममां त्रिकाळसंध्या प्रसिद्ध छे. परंतु जैन धर्ममां संध्यापूजा थती होवानुं क्यांय जाणवा के सांभळवा मळ्युं नथी. आम छतां नवाईनी वात ए छे के मोटा चोपडा आकारना सं. १९६४मां लखायेला फुटकर एवां ४ पानां मारा हाथमां आव्यां तो तेमां 'जैन संध्या विधि' तथा 'जैन गायत्री मंत्र' जोवा मळ्यां. अपूर्व लागवाथी ते यथामति संपादित करी अत्रे मूकवामां आवे छे. .
जैन सन्ध्या अथ श्री जैनसन्ध्या लिख्यते । अथ सन्ध्या उपदेश
आचमनं-औं ही सम्यग्दर्शनाय नमः स्वाहा । औं हौं सम्यग्ज्ञानाय • नमः स्वाहा । ओ ही सम्यक्चारित्राय नमः स्वाहा । इति त्रीन् वारान् आचमनं कृत्वा नेत्रं पवित्रं कुर्यात् ॥
अथ गायत्रि लिख्यतेसप्तविंशतिउ(रु)च्छ्वासाः संसारोन्मूलनक्षम:(मा:) । एवं पंचनमस्कारो नवधा चिन्तिते सति ॥
नमो अरिहंताणं, नमो सिद्धाणं, नमो आयरियाणं, नमो उवज्झायाणं, नमो लोए सव्वसाहूणं ॥ जाप्ये नव उच्छास ॥
अपवित्रः पवित्रो वा सुस्थितो दुःस्थितोऽपि वा । ध्यायेत् पंचनमस्कारं सर्वपापैः प्रमुच्यते ॥ १ ॥ अपवित्रः पवित्रो वा सर्वावस्थां गतोऽपि वा ।। यः स्मरेत् परमात्मानं स बाह्याभ्यन्तरः शुचिः ॥ २ ॥
चौवीस तीर्थंकर नाम लीजै । उपर श्रीऋषभ कहीजे ॥ चोवीसमा श्रीवर्द्धमानाय नमः ॥
औं भूः औं भुवः औं स्व: औं जनः औं तपः औं सत्यं औं तत्

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अनुसंधान-१७• 167 सवितुः औं भुर्भुवः स्वाहा । असिआउसा अर्हन् देवस्य धीमहि । धियो यो नः प्रचोदयात् ॥ इति ॥
अथ तर्पणमन्त्रः लिख्यते तर्पण(णं) पीठिकामन्त्रैः कुसुमाक्षतचन्दनैः । मिश्राम्बुपूर्णैः पाणिभ्यां कुर्वन्तु परमेष्ठिना(नाम्) ॥
औं हाँ अर्हद्भ्यः स्वाहा, औं ही सिद्धेभ्यः स्वाहा, औं हूँ सूरिभ्यः स्वाहा, औं हौं पाठकेभ्य: स्वाहा, औं हुः सर्वसाधुभ्य: स्वाहा ॥ ___ औं हाँ हाँ हूँ ह्रौं हुः असिआउसा मम सर्व शान्ति कुरु कुरु पुष्टिं कुरु कुरु स्वाहा ॥ १ ॥ इति
अथ प्राणायाममन्त्रः - औं भूर्भुवः स्वः असिआउसाऽर्हत्प्राणायामं करोमि स्वाहा ॥ त्रीन् वारान् जपेत् ॥
इति श्रीजैनसन्ध्या सम्पूर्णा ॥

Page #177

विहंगावलोकन
मुनि भुवनचन्द्र
अनुसंधान - १६ दळदार ग्रन्थ जेवुं बन्युं छे. एक संपूर्ण ग्रन्थ आमां प्रकाशित थयो छे. आ रीते ज्ञानभंडारोमां धरबायेली जैन श्रमणोनी ज्ञानसंपत्ति 'अनुसंधान' द्वारा बहार आवती रहे तो सरवाळे केवुं मोटुं काम थाय एनी कल्पना जे करी शकशे ते 'अनुसंधान' जेवुं सामयिक शरू करवा पाछळना उद्देश्य तथा परिश्रमनी कदर पण करी शकशे.
-
आ अंकमां छेल्ले माहिती विभाग अपायो छे. ते नियमित अपावो जोइए. जैन साहित्य अने प्राकृतविद्याना क्षेत्रे कोण, क्यां शुं कार्य करी रधुं छे तेनी जाणकारी संशोधनकार्यमां पडेला विद्वानोने आशीर्वाद समी थई पडशे. आ क्षेत्रे काम करता विद्वानो पोताना हाथ पर जे काम लीधुं होय तेनी एक नोंध 'अनुसंधान'ने मोकले तो ज आ शक्य बने.
'विज्ञप्तिकालेख' मध्ययुगीन श्रमणसंघनी गति-विधि, गुरुभक्ति, साहित्यसृष्टिनी झांखी करावे छे. संपादक जणावे छे तेम, आना कर्ता विवेकहर्ष गणि होवानो पूरो संभव छे. भुज (कच्छ) अने मोटी खाखर (कच्छ) ना शिलालेखोमां विवेकहर्ष गणिनी विद्वत्ता, प्रतिबोधशक्ति अने राजाओ / नवाबो पासेथी जाहेर करावेल अमारि घोषणानी जे विगतो छे, तेमांथी निष्पन्न थता तेमना व्यक्तित्वनी साथै प्रस्तुत रचना सुसंगत छे संपादके आ लेखमांथी पर्युषणने लगती अने बीजी पण केटलीक विगतो तारवी छे, तेमां एक मुद्दो हजी उमेरी शकाय एम छे. नव व्याख्यान, तपस्या, पूजा, अमारिघोषणा, दान वगेरे कर्तव्योनो उल्लेख करनार कवि स्वप्नदर्शन, वीरजन्ममहोत्सव के तेने माटेनी घृतनी उछामणीनो उल्लेख करता नथी. आना सूचितार्थो, जैन परंपराओनी विचारणा करती वेळाए ध्यानमा राखवा जेवा खरा.
'विज्ञसिलेख 'मां केटलीक शुद्धिवृद्धि करवा जेवी लागे छे :
न चैक पात्त्वं...(१२)
समलोक पालकाः (४५) पयोधरव्रजान् (४७)

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अनुसंधान-१७• 169 वक्षेज [निसृजत् पयो० (४९) । वितरणगुणात्प्रोद्यत्पाणिं वचःश्रवणाच्छृति (६२)
श्लोक ६३मां 'धर्मक्रियासु दक्षाः' छे, आमां 'क्रिया' शब्दना कारणे छंदोभंग थाय छे. लेखकदोष के मुद्रणदोष न होय तो अनवधानवश कविना हाथे ज चूक थयानुं मानवू पडे. ____ श्लोक ६९मां 'बिभ्यन्ति'' पछी प्रश्नचिह्न छे. अहीं कोई अशुद्धि जणाती नथी. "उपाश्रयनी बहारनी भीतो पर चीतरेला हाथीओने जोइने त्यांथी पसार थता साक्षात् हाथीओ बी जाय छे''-आम अर्थ बराबर बेसे छे.
द्विजा यथास्यात्...... (८९) "जरावस्थाना आगमनथी जेम दांत मोढामांथी चाल्या जाय...."
श्रद्धालुभिर्भीमगुणैः स्मयोल्लसद् - क्वो निकृत्तो मृदुतासिधारया । (१०५)
"बळवान् श्रावको द्वारा मृदुतारूपी खड्गधारा वडे गर्वरूपी चपळ बगलो कापी नखायो."
०द सातनिवहात्तित्यक्षु..... (१२३)
श्लोक १२५मां 'कुत्कुतः'ना स्थाने 'तत्कुतः' पाठ कल्पी शकाय. श्लो. १२६मां 'पुष्पव्रतान्'ने स्थाने 'पुष्पव्रजान्' पाठनी संभावना करवानी आवश्यकता नथी जणाती. 'पुष्पव्रत' एटले 'भमरो' लेवाथी अर्थ बेसी जाय छे.
० विधुन्तुदमुखाग्रास: (१३०)
यद्रात्रौ स्वकरप्रसारणपर० (१३१). आ श्लोकमां ऽनङ्ककस्या० छे त्यां अवग्रहचिह्न न जोइए. प्रग्रहान् + अङ्कस्या० एम संधि थई छे. स्वर्भाणोस्तु बिभेमि (१३२) . स्तेयं कर्तुमिव प्रसारयति [वै] नक्तं .... (१३३)
१. बिभ्यति एवं रूप थाय छे. सं. ॥

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अनुसंधान - १७ • 170
'भुवनसुंदरीकथा' मांना श्लोको सामुद्रिकशास्त्रना अभ्यासीओ माटे रसप्रद बने एवा छे. श्लो. ११मां 'विसमबलिणो', 'समबलिणो' छे त्यां वलिणो होवानी पूरी संभावना छे. उदर प्रदेश पर 'वलि' - वळ होय छे तेनो फळादेश आ श्लोकमां छे.
'ललितविस्तर'नो कक्को अने ' व्यंग्यहीयाली' उच्च साहित्यिक आनंद पूरो पाडे छे. प्रकाशनोना परिचयमां 'बारहक्खर कक्क' ना रचयिता 'महमंद मुणि' छपायुं छे, ते मुद्राराक्षसनी मायाथी थयेली गरबड छे के जे छे ते बरोबर छे ? महमंद नाम विचित्र लागे छे.
'देशीनाममालाउद्धार' भाषाशास्त्रीय अभ्यासना क्षेत्रे जैनाचार्योना रस- रुचि तथा परिश्रमना एक मनोहर उदाहरण जेवी कृति छे. आ. हेमचन्द्रे देशी भाषाने पर्याप्त महत्त्व आप्युं ते पछी अन्य आचार्यो मुनिओए ए काम आगळ वधार्यु. प्रस्तुत ग्रन्थ कोई आधुनिक कोश जेवो लागे छे. छेक चौदमी - पंदरमी सदीथी वर्णानुक्रमथी कोश रचावा शरू थइ गया हता एम कही शकाय. प्राचीन गुजरातीनो विधिसर अभ्यास खूब थयो हतो ए तथ्य आ कोशमां 'अन्ये' 'एके' 'केचित्' जेवा उल्लेखो परथी जणाई आवे छे. समय पसार थवानी साथे शब्दोना अर्थोमां संकोच / विस्तार / परिवर्तन थतां होय छे, क्षेत्रभेदे अर्थभेद प्रचलित थता होय छे, तेथी विविध कोशकारोना कोशोमां भिन्न भिन्न अर्थो जोवा मळे ए स्वाभाविक छे.
गुजराती, मराठी वगेरे भाषाओना घणा शब्दोनां मूळ दे. ना. मा. उ.मांना शब्दोमां जोई शकाय छे. जेनो बहु ओछो अभ्यास थयो छे तेवी कच्छीभाषामां आमांना केटलाक शब्दो असल उच्चार/ अर्थमां ज आजे पण बोलाय छे. आ हकीकत कच्छी भाषाना अभ्यास माटे महत्त्वनी छे, तेम दे.ना.मा.उ.नी आधारभूततानी दृष्टिए पण ध्यानपात्र छे.
आ शब्दकोशमांथी पसार थतां प्रथम नजरे कच्छीभाषा साधे संबंध धरावता जे शब्दो ध्यानेमां आव्या ते अहीं नोंधुं छं. ( प्रथम दे. ना. मा. उ.नो शब्द, पछी कच्छी शब्द, ते पछी कच्छीमां प्रचलित अर्थएवो क्रम राख्यो छे.)

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अनुसंधान - १७• 171
बे अक्षरवाळा शब्दो :
कुल्लो- कुल्लो : खभो
खड्ड - खड्ड : खाडो
खुत्तो- खुत्तो : खूंपी गयेलो
चंगो - चंगो : सुंदर (जुनी कच्छी)
छंटो- छंढो : छांटो
चिक्का- चिक्क : ढोळाईने भेगुं थयेलुं थोडुंक पाणी छड्डड्इ छड्डणुं : छोडं
छेओ- छे : छेडो
झंटो (झंटा ? ) - झंढा : नाना बालकना वाल
ढल्लो - ढल्लो : खाली, निर्धन
ढंढो - ढंढ : छीछरुं पाणी भरेलुं होय तेवुं स्थान थक्को - थाक : अवसर, मोको
थक्को- थक्को : थाकी गयो
पक्को- पक्को : पाको
बंभो - बांभ : मरेला ढोरनां हाड-चाम मट्ठो - माढो : धीमो; ओछी बुद्धिनो
मडो- मडो : मरेलो; कंजूस
रोलो- रोलो : विघ्न, खराबी
वड्डो - वड्डो : मोये
हित्थो हिटु : तिरस्कारसूचक उद्गार
त्रण अक्षरवाळा :
उत्थल्ला- उथल : एक चास जेटलुं हळ फरे ते
चवदृ- चों बहेत. बोलवं

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अनुसंधान - १७• 172
चिक्खिल्ल - चिक्कल - चिकलाण : कादव
छवडी- छोडी : झाडनी छाल
उड्डो-नेडो : स्नेह
परडा - पेड : सापनी एक जात
पइयं - पाइयो
: पैडुं
बोहारी - बोआरी
: सावरणी
खेलियं खिलणुं : हसवुं
खणुसा - खुणस
ल्हसइ - लसणुं
लिक्कई-लिकणुं : संतावुं
सूडई - सूड कढणुं : नकामा छोड-वेला- कांटा वगेरे खेतरमांथी काढवा ते
: डंख, द्वेष.
: सरी पडवुं (वस्त्र)
चार-पांच अक्षरवाळा :

अवडओ - ओडो : चाड़ियो
णिआरइ - न्यारणुं
: जोवुं
वव्वडो - वावड : समाचार
पक्खडिअं-पखेडणुं : पहोळं-छूटुं करवुं विखेखुं
: अनाजनी दुकान
पेडइड - पिडी विआरुआ - व्यारू : सांजनुं भोजन
उग्गुलुंछिआ - उगछ : मोढामां मोळ आववी उल्लुपुंटिअं-उल्लोफुल्लो : वेरविखेर थइ जवुं नकामुं वेडफाइ जवं.

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शुभतिलकोपाध्याय-रचिता ॥ गायत्री मन्त्र वृत्तिः ॥
: - सं. मुनि रत्नकीर्तिविजय गायत्री मंत्र ए हिन्दु धर्मनो एक अत्यन्त पवित्र अने सात्त्विक मंत्र मनायो छे. आजे पण उग मंत्रनां जप, पुरश्चरण, यज्ञ इत्यादि व्यापक प्रमाणमां थतां जोवां मळे छ. अने हवे तो गायत्रीनां मंदिरो पण ठेरठेर रचायां छे.
केटलाक मंत्रो सकलागमोपनिषद्भूत होय छे. अर्थात् सर्व धर्मोमां तेने मान्यता मळी शके तेवा होय छे. दा. त. सिद्धहेमचन्द्रशब्दानुशासन व्याकरणमां श्रीहेमचन्द्राचार्ये प्रयोजेलो अहँ एवो बीजमंत्र. एवं उ गायत्रीमंत्र- पण छे. एवं अत्रे प्रकाशित रचनानुं अवलोकन करतां समजाय ने ___अत्रे प्रकाशित रचनानुं नाम छे गायत्रीमंत्रवृत्ति. तेना कता एक जैन मुनि छे : शुभतिलकोपाध्याय. १६मा शतकना प्रारंभकाळमां लखायेली प्रतना आधारे २०मा शतकमां लखायेल ताडपत्र पोथी (संभवतः पाटण-भंडार)नी प्रांत पुष्पिका जोतां जणाइ आवे छे के आ रचना १६मा शतकनी तो
छे ज; ते पहेलांनी होय तो य ना नहि. ____ आ रचनामां कर्ताए ब्राह्मणधर्ममां प्रसिद्ध एवा गायत्रीमंत्र- जुदां जुदा (सर्व) दर्शनोनी मान्यता अनुसार अर्थघटन-व्याख्यान कर्यु छे, तेमां अनुक्रमे १. जैन दर्शन, २. नैयायिक, ३. वैशेषिक, ४. सांख्य, ५. वैष्णव, ६. बौद्ध, ७. जैमिनीय (मीमांसक-भाट्ट) आटलां दर्शनोनो समावेश थाय छे.
आ बधां अर्थघटन पत्यां पछी ध्यानसाधनाना, मंत्र-तंत्र साधनाना तथा वैदकशास्त्रना संदर्भमां पण मंत्र- अर्थघटन कर्ताए आप्युं छे, जे कर्तानी विलक्षण प्रतिभानुं सूचन करे . छे. ___ एक वात नोंधपात्र छे के जैन मुनिओनी कलम सर्वव्यापी हती, अने अकुतोभयसंचरिष्णु हती. बीजा धर्मनां तत्त्वो, मंत्रो, कृतिओनुं अध्ययन करवू, ते पर विवरण लखवू ए जैनमुनिओने माटे अत्यंत प्रिय तथा सहज हतुं. आ रचना आ विधाननी वधु पुष्टि करी आपे छे.

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अनुसंधान-१७ • 174 आ वृत्तिनी बे प्रतिओ मळी छे. एक-ताडपत्र प्रतिनी झेरोक्ष. आ ताडपत्र प्रति, प्रांत पुष्पिकामां निर्देश्या प्रमाणे सं. १९६२मां लखाइ छ अने बीजी प्रति त्रण पानांनी कागळनी छे. .तेमां साल संवत् के लेखकनाम नथी, परंतु ते घणा भागे १९मा शतकमां लखाइ होवानुं लाग्युं छे. बन्ने प्रतिओ अशुद्ध छे. तेना आधारे यथामति आ संपादन कर्यु छे.
टिप्पणीमां ताडपत्र प्रतिने ता. संज्ञा आपी छे तथा कागळनी प्रतिने ने. संज्ञा आपी छे.

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॥ नमो ब्रह्मणे ॥
चिदात्मदर्श सङ्क्रान्त- 'लोकालोक विहायसे । पारेवाग्वतिरूपाय प्रणम्य परमात्मने ॥ १ ॥
"गभीरार्थामपि श्रुत्वा किञ्चिद् गुरुमुखा म्बुजात् । परेषामुप योगाय गायत्री विवृणोम्यहम् ॥ २ ॥
इमां ह्यनादिनिधनां ब्रह्मा-जीवानुवेदिनः । "आमनन्ति परे 'मन्त्रं मनन-त्राणयोगतः ॥ ३ ॥
गायन्तं त्रायत यस्माद् गायित्रीति ततः स्मृता । आचारसिद्धावप्यस्या इत्यन्वर्थ उदाहृतः ॥ ४ ॥
मन्त्रश्च स प्रमाणकोटिसंटङ्कमाटीकते यः सर्वपार्षदो भवति, अर्हमित्यादिवत् १०१ इति हेतोर्गायत्रीमन्त्रस्य सर्वदर्शनाभिप्रायेण व्याख्या कर्तुमुपक्रम्यते । सा चे सूत्रत:-, इति परमेष्ठिपञ्चकमाह । कथमिति चेत्? उच्यते, अ इति अर्हन्त इत्यद्याक्षरम्, अ इति अशरीरा इत्यस्य सिद्धवाचकस्या-- ऽऽद्याक्षरम्, आ इत्याचार्यस्याद्यम्, उ इति उपाध्यायाद्याक्षरं म-मुनीत्याद्याक्षरं १२अस्वरमिति । ततः सन्धिवशात् इति पदैकदेशे पदसमुदायोपचारादेवमुक्तिः। १. ४ नमः श्री श्रीशारदायै नमः ॥ -- ने. । २. लोकाकाश० ता० । ३. ०वृत्तिः ने. । ४. गम्भीरा. ने. । ५. खाल्लोके ता. । ६. भोगाय ता. । ७. ०बीजा- ता.। ८. आत्मनन्ति ता. । १. तन्त्रं ता. । १०. वदिति सर्वदर्शनाभिप्रायेण गायत्रीव्याख्यानायोपक्रम्यतेने.। ११.०ते-अर्हन्त इत्याद्यक्षरंअः,अशरीरा इति सिद्धास्तदाद्यक्षरं अः, आचार्या इत्याद्यक्षरं आः, उपाध्याया इत्याद्यक्षरं ॐ ने. । १२. अस्वरम् सन्धिवशात् पदैकदेशेऽपि ने ।

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अनुसंधान-१७. 176 तदेव असाधारणगुणसम्पदा विशिनष्टि भूर्भुवःस्वस्तदिति । भूरित्यव्ययं भूलोके, भुव इति 'पाताललोके, स्वरिति स्वर्लोके । त्रयाणां द्वन्द्वे भूर्भुवः स्वः - अधस्तिर्यगूर्ध्वरूपं लोकत्रयम् । · तत् तनोति-ज्ञानात्मना व्याप्नोति भूर्भुवःस्वस्तत् । प्रसिद्धार्हत्सिद्धानां सर्वद्रव्यपर्यायविषयेण केवलज्ञानात्मना लोकत्रयव्याप्तिः ज्ञानात्मनोः स्यादभेदात् । शेषत्रयस्याऽपि श्रद्धानविषयतया, "सव्वगयं सम्मत्तं" इत्यादि वचनात्, सामान्यरूपतया ज्ञानाद्वा । अत एव सवितुर्वरेण्यं सहस्ररश्मेः प्रधानतरं तदुद्योतस्य देशविषयत्वात् प्रस्तुतपञ्चकसम्बन्धिनो भावोद्योतस्य सर्वविषयत्वात् । आश्च श्रीपूज्याः -
"चंदाइच्चगहाणं पहा पयासेइ परिमिअं खित्तं ।
केवलियनाणलंभो लोआलोअं पयासेइरे ॥ १ ॥" न चाऽऽचार्यादि परमेष्ठित्रयस्य कैवलिकज्ञानलम्भो नास्तीति वाच्यम् । तेषामपि 'कैवलिकज्ञानलम्भोपलब्धानां भावानां सामान्येन ज्ञानसद्भावादित्युक्तम् ।
भर्गोदे इति । भर्ग 'ईश्वरः उ रिति ब्रह्मा, दयते पालयति जगदिति दो-विष्णुः । 'क्वचिदिति डे रूपम् । लोके हि जगद् ब्रह्मा उत्पादयति रजोगुणाश्रितः, विष्णुः स्थापयति सत्त्वगुणाश्रितः, ईश्वरः संहरति तामसभावाश्रितः इति । भर्गश्च श्च दश्च भर्गोदं द्वन्द्वैकवद्भावात्, तस्मिन् । किंविशिष्टे ? वसि । वसतीति वस्, "विच्प्रत्यय रूपम्, तस्मिन् वसि । क्व वसि ? इत्याकाक्षायामाह___अधीमहि अस्याऽपत्यं इ: कामः, तस्य मह्यः १०-कामिन्यः, ता अधिकृत्य
अधीमहि स्त्रीषु । तिष्ठमाने स्त्रयायत्ताऽऽत्मनीत्याशयः । प्रतीतं च हि ब्रह्माविष्णु महेश्वरे]षु कामिनीपरवशत्वम्, पार्वत्यनुनयार्थं ईश्वरस्य ताण्डवारडम्बरश्रुतेः । ब्रह्माणमधिकृत्य वेदेऽप्युक्तम्-"प्रजापतिः स्वां दुहितरमकामयदि" ति । विष्णोस्तु गोप्यादिवल्लभत्वोपदर्शकतत्तद्वचन श्रवणात् । पठ्यते च - १. भूलोके ता.। २. ०इ गाहा २ गाहा ने. । ३. न वाऽऽचार्यादित्रयस्य केव० ने. । ४. केवलिकज्ञानोपलब्धानां ने. । ५. इतीश्वरः ने.। ६. ०वात् । किंवि० ता.। ७. विचिरूपम्. ने.। ८. .०रूपम् । क्व ० ता. । ९. इत्याह ने. । १०. भूमयः कामि. ने । ११. चैतदीश्वरब्रह्माविष्णुषु ने. । १३. ताण्डवाडम्बर० ने. ।

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अनुसंधान-१७. 177 राधा पुनातु जगदच्युतदत्तदृष्टि-मन्थानकं विदधती दधिरिक्तभाण्डे । तस्याः स्तनस्तबकलोलविलोचनालि-देवोऽपि दोहनधिया वृषभं निरुन्धन् ॥ १ ॥
इत्यादि । शिष्यं प्रति शिक्षामाह - हे नः !-नर ! नृशब्दस्याऽऽमन्त्रणे रूपम् । सबहुमानं ह्यामन्त्रितः शिष्यः प्रस्तुतार्थश्रवणे 'सोत्साहो भवतीति । अतो विशेषणमाह - धियो यो इति । 'युक् मिश्रणे' इत्ययं परैरमिश्रणे चेत्यभिधीयते, अतो यौति-पृथग्भवति इति युः, विचि छान्दसत्वाद् गुणाभावः । न युः - अयुः, तस्याऽऽमन्त्रणं हेग्यो ! - अपृथग्भूत ! । कस्याः ? धियः', यतस्त्वं बुद्धेरपृथग्भूतो बुद्धिमान्-प्रेक्षापूर्वकारी, अतस्त्वं शिष्यसे, अन्यस्य “मूढादेरुपदेशानर्हत्वात् ।
पुनर्विशेषणान्तरमाह - प्रच इति । प्रकृष्टं चिनोति । प्रकृष्टाचारो मार्गानुसारि-.. प्रवृत्तिरिति यावत् । 'क्वचिदिति डे रूपम् । यथा वाचे हिंस इति. (?)| प्रकृष्टाचारे ह्युपदेशसाफल्यम्, आचारपराङ्मुखानां शास्त्र प्रतिपादने प्रत्युत प्रत्यपायप्रसङ्गात् । किं ? उदयात् । उदयं प्राप्तं - अनन्यसामान्यगुणातिशयसम्पदा प्रतिष्ठितमाराध्यत्वेन परमेष्ठि पञ्चकम् । ___ अयमिह तात्पर्यार्थः - ईश्वर-ब्रह्म-विष्णुषु उपलक्षणत्वादन्येष्वपि कपिलसुगतादिदैवतेषु मध्ये भोः पुरुष ! ज्ञानवत् प्रकृष्टाचार(रं) परमेष्ठि-पञ्चकमेव पूर्व प्रदर्शितदिग्मात्रगुणातिशययोगादाराध्यतया प्रतिष्ठितमतस्तदेवाऽऽराधनीय तद्व्यतिरिक्ताराध्यान्तरस्य असद्भावात् । सद्भावे वा वस्तुतस्तत्त्वानुपत्तेः । तदोषाणां लेशत इहैव निर्णीतत्वात्, तथा च सत्यपि आराध्यतायामतिप्रसङ्गः । उक्तं च -
१. उत्साहितो भवति ने. । २. चेत्यधीयते ने० । ३. ०मन्त्रणेऽयो ने०। ४. धियो बुद्धितः ने० । ५. तदन्यत्र हि रक्तद्विष्टमूढपूर्वव्युद्ग्राहितादावुपदेशानर्हत्वादन्धकार त्रानुकारी प्रयास इति ने० । ६. पुनर्युत्पाद्यस्यैव विशे. ने. । ७. शास्त्रसद्भावप्रति० ने । ८. व्यसम्भवात् ने० । ९. पञ्चककर्तृभूत इति ने०। १०. पूर्वदर्शित० ने। ११.०यं तदेवोपासनीयं तदेव शरणतया प्रतिपत्तव्यं तदाज्ञामृतरस एव [त?] थाऽऽस्वादनीयः ने० । १२. भावेऽपि ने० १३. तद्वत्त्वेनाऽपि वाऽऽराध्य. ने० ।

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अनुसंधान-१७• 178 कामानुषक्तस्य रिपुप्रहारिणः प्रपञ्चिनोऽनुग्रहशापकारिणः । सामान्यपुंवर्ग'सधर्मधारिणो महत्त्वक्लप्तौ सकलस्य तद्भवेत् ॥ १ ॥
इह चाऽधीमहि वसी ति विशेषणेन रागसूचनम्, तत्साहचर्यात् द्वेषमोहावप्यवसेयौ, तेषामायुधादिसद्भावात् पूर्वापरव्याहतार्थागमाद्यभिधानाच्च । यदाह -
"रागोऽङ्गनासङ्गमनानुमेयो, द्वेषो द्विषद्दारणहेतिगम्यः ।
मोहः कुवृत्तागमदोष साध्यः' इत्यादि ॥ आचार्यादीनां न सर्वथा रागादिक्षय इति चेत् ? न । तेषामप्याप्तो पदेशानुसारे[ण] तत्क्षयार्थमेव प्रवृत्तेः तथाविधरागाद्यसद्भावात्, तदत्यन्तक्षयस्य च भावित्वात् 'भाविनि भूतवदुपचा रात्।' तेषामपि वीतरागतैवेति भावाचार्यादिभिरेव चाऽत्राऽधिकार इति सर्वं समञ्जसम् ।। इति जैनाभिप्रायेण व्याख्या ॥ १ ॥
अथाऽक्षपादाः स्वं देवमीश्वरं प्रणिदधानाः प्रार्थनापुरस्सरमेवमभिदधतिभूर्भुव इत्यादि । ॐ इति सर्वविद्यानामाद्यबीजं सकलागमोपनिषद्भूतं १°सर्वविघ्नविघातनिघ्नमखिलदृष्टादृष्टफलसङ्कल्पकल्पद्रु मोपममित्यस्य प्रणिधानस्यादावुपन्यस्तं परममङ्गलम् । न चैतद्व्यतिरिक्त मन्यत्तत्त्वमस्तीति । हे भूर्भुवःस्वस्तदिति लोकत्रयव्यापिन् ! | अक्षपादानां हि शिवः सर्वगत इति । __ तथा सवितुर्भास्वतो वरेण्य प्रधानतरसर्वज्ञत्वात् । वरेण्य इति अनुनासिकस्य 'अइउवर्णस्यान्तेऽनुनासिकोऽनीदादे'रिति लक्षणवशाद्; यथा- सामं साम ।
विशेष्यमाह - हे भर्ग उदे इति । तत उत्कृष्ट इ. - कामो यस्य उदिस्तस्याऽऽमन्त्रणं हे उदे ! । अर्वाचीनावस्थापेक्षया विशेषणमिदम् ।
१. समानधर्मिणो ने० । २. तार्थाभि० ता. । ३. यदुक्तम् ने. । ४. ०पदेशेन रागादिक्षयार्थं ने.। ५. ०राद्वीतरा. ने. । ६. इत्यार्हताभिप्रायेण मन्त्रव्याख्या ने. । ७. ०दधते ने. । ८. ०भुवेति ने. । ९. समस्तागमो० ने. । १०. अशेष विन० ने. । ११. ०मन्यत्तत्त्वमस्ति वस्तु इति ने. । १२. साम ध्रुवं १ इति । विशेषकमाह
ने. ।

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प्रार्थना अवस्य इति । क्रियापदद्वयं यथासङ्ख्यमुत्तरपदद्वयेनाऽभिसम्बन्ध्यते । तत्र अव - रक्ष, 'पालयेति यावत् । किमित्याह धीमिति कर्मपदम् । धीः बुद्धिस्तत्त्वाधिगम इति यावत् । तस्या ई: - श्रीर्धीः, तां धीम् । युक्ता चेश्वरतः प्रार्थना ज्ञानस्य । "ईश्वरात् ज्ञानमन्विच्छेत्" इति वचनात् । तथा स्य-विनाशय । 'षोंच् अन्त:कर्मणि' इत्यस्य रूपम् । किमित्याहअहिधियः कर्मतापन्नाः, 'अहे. सर्पस्येव धियः "क्रूरताद्या: नोऽस्माकं बुद्धि वर्द्धय कुबुद्धींश्च विध्वंसयेत्यर्थः ।
पुनर्विशेषा (षणा)न्तरमाह- हे यो ! मिश्रित ! सम्बद्ध !। 'युक् मिश्रणे' इत्यस्य विचि रूपम् । कया ? इत्याह प्रचोदया । 'चुदण् सञ्चो'दने' चोदनं चोदः शृङ्गारभावसूचकम् । प्रकृष्टश्चोदो यस्यां सा प्रचोदा, अर्थात् पार्वती, तया सह इति वाक्यशेषः । अर्वाचीनावस्थायां पार्वतीपीनपयोधरप्रणयीत्याकूतम्, 'मुक्तावस्थायां प्रचोदयाऽया (यो ) - ऽमिश्रित ! इति व्याख्येयम् । षडिन्द्रियाणि षड्विषयाः षड् 'बुद्धयः सुखं दुःखं शरीरं चेत्येकविंशति-भेदभिन्नस्य दुःखस्याऽत्यन्तोच्छेदो मोक्ष इति नैयायिकवचनप्रामाण्यात् । कामान् अत् विशेषणम्,
तथा उदे इति प्राची [न] विशेषणमपि । उत्क्रान्त ए इत्युदिस्तस्याऽऽमन्त्रणं" हे उदे ! इति योज्यम् । तथा अत्ति भक्षयति जगदिति सृष्टिसंहारकत्वात् । उक्तं च - अक्षपादमते देवः सृष्टिसंहारकृच्छिवः । विभुर्नित्यैकसर्वज्ञो नित्यबुद्धिसमाश्रितः ॥ १ ॥
-

>
-
अथ
इति नैयायिकाभिप्रायेण १२ मन्त्रस्य व्याख्या २ ॥ वैशेषिकाभिप्रायेणाऽप्येवमेव 1 तैरपि शिवस्य देवतयाऽभ्युपगमात् । नवरं तन्मते परमपदावस्थास्वरूपमेवम्- 'बुद्धिसुखदुःखेच्छाद्वेषप्रयत्नधर्माधर्मसंस्काररूपाणां नवानां विशेषगुणानामत्यन्तोच्छेदो मोक्ष' इति । १३ १. पालय वर्द्धयेति ने । २. बुद्धिर्ज्ञानं तत्त्वाधिगमं इत्यनर्थान्तरम् ने । ३.धियः ईः ने. । ४. अहि: - सर्पस्तस्येव ने । ५. क्रूरताद्या पराऽपचिकीर्षकादिव ता: ने. । ६. वर्द्धय क्रूरताद्याः कुबुद्धींश्च ने । ७. ०चोदने ततश्चो० ने. । ८. परमपदावस्थायां तु ने. ।९. शुद्धयः ता. । १०. ०तिप्रभेद ने । ११. ० मन्त्रणं उ ! ने. ।। १२. मन्त्रव्या० ने. । १३. इति । अथ सांख्याः ने. ।

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इति वैशेषिकाभिप्रायेण मन्त्रव्याख्या ॥ ३ ॥
हे
अथ साङ्ख्याः स्वं देवं कपिलं प्रणिदधाना इदं वदन्ति धीम ! धीर्बुद्धिस्तत्त्वम्, तन्मिमीते शब्दयति प्ररूपयति इति धीम:- भगवान् कपिलस्तस्याऽऽमन्त्रणम् ।
ॐ भूर्भुवः स्वस्तदिति पूर्ववत् ।
अमूर्तश्चेतनो भोगी नित्यः सर्वगतोऽक्रियः ।
-
अकर्ता निर्गुणः सूक्ष्म' [ आत्मा कापिलदर्शने ॥ १ ॥ इति वचनात् । सवितुर्वरेण्यमित्यक्ष] पादपक्षवत् । कपिलमेवोपयोगसम्पदा विशेषयति-भर् इति ।' 'टुडुभृंगक्' बिभर्तीति भर् विचि गुणे रूपम् । कस्य ? इत्याहगोदेवस्य । गोशब्देनाऽत्र खरककुद विषाणसास्नालाङ्गूलाद्यवयवसम्पन्नः पशुरुच्यते । तेन च विधेयता लक्ष्यते । ततो गौरिव विधेयानि वश्यानि यानि देवानीन्द्रियाणि यस्य स तथा तस्य जितेन्द्रियस्येत्यर्थः । न च गोविधेयता कवीनां न रूढा । 'गौरिवेति विधेयता' मिति प्रयोगदर्शनात् ।
धीम इति व्याख्यातमेव । हि स्फुटम् । धियोयो इति - हे बुद्धितत्त्वात् पृथग्भूत ! । प्रकृतिपुरुषविवेकदर्शनान्निवृत्तायां प्रकृतौ पुरुषस्य स्वरूपावस्थानं मोक्ष इति वचनात् । प्रकृतिवियोगे च बुद्ध्यादीनामपि विगमात् कारणाभावे कार्याभावात् । धिय इति पदं पुनरावृत्त्या पञ्चम्यन्तं प्रचोदयेत्यनेन सम्बध्यते । ततश्च धियो- बुद्धितत्त्वात् नोऽस्मानपि प्रचोदय' - व्यपनयेत्यर्थः । षष्ठ्यन्तं वा धिय इति । षष्ठी च कर्मणि शेषजा । यथा माषाणामश्नीयात् । तथा-"न केवलं यो महतां विभाषते ५ । ततश्च नोऽस्माकं धियं-प्रकृतिहेतुकां व्यपनयेत्यर्थः । स्वयं मुक्तोऽस्मानपि मोचयेति यावत् । अत् इति । अदिति दान्तमव्ययं 'आश्चर्यार्थे । ततश्च अदिति आश्चर्यरूपः तत्कारणेऽ'निवृत्तत्वात् । तस्याऽऽमन्त्रणे हे अद् ! 'विरामे वा' इति दस्य तः।
१. [
] एतदन्तर्गतः पाठः ता. प्रतौ लेखनदोषात् त्रुटितः प्रतिभाति
।
च रूपम् ने. ।
२. 'टुडुभृंगक् पोषणे च' बिभर्तीति भर् पोषकः, विचि गुणे ३. ०दसास्नालाङ्गूलविषाणाद्या( द्य ) वय० ने. । ४. ०दय - प्रेरय ने. । ६. ०पनयेति भावः ने. । ७. आश्रयार्थं ने. । ८ ० निवृत्तित्वात् ने. । ९.
व्यप०
ने. । ५. ० षतेऽत्र
ततश्च हे० ता. ।

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अनुसंधान - १७• 181
ँ
इति साङ्ख्याभिप्रायेण मन्त्रस्य व्याख्या ॥ ४ ॥ श्रीः ॥ अथ वा वैष्णवाः स्वं देवं हरिं प्रणिदधाना इदं वदन्ति भूर्भुवः स्वस्तदित्यादि । इति प्राग्वत् । भूर्भुवः स्वस्तदिति लोकत्रय। व्यापिन्' ! | आहश्च ते–'जले विष्णुः स्थले ' विष्णु ' रित्यादि । अथवा भूरित्या श्रयो भुवः पृथिव्याः स्वस्तदिति 'स्वर्गे परे च लोके स्व' रित्यमरकोशवचनात् स्वः - परलोकं तनोति - स्वस्तत् परलोकहेतुर्गतिमिच्छेज्जनार्दनात् । भवेत्यध्याहारोत्र, इत्यग्रेतनपदस्येह सम्बन्धादस्माकमाराधकानां परलोकसुखावहो 'भव
इत्यर्थः ।
तथा सवितुर्वरेण्यमिति । सवितु- 'र्जनकाद् वरेण्यतरः । प्रजानां आयति सुखपालनात् पितुरधिकतरप्रेमन्नित्यर्थः । अनुनासिकस्तु प्राग्वत् ।
तथा भर्गोदेवेति । भर्गश्च उच तयोरपि देवः पूज्यत्वात् । बाणाहवादौ पार्वतीपतेः पराजयश्रवणात् ब्रह्मणस्तु 'हरे'र्नाभिपद्मजन्मतया प्रसिद्धेः ।
तथा स्य इतित्यदस्तदर्थस्याऽऽमन्त्रणेऽसौ प्रयोगः । ततश्च हे स्य !हेस ! स्मृतिप्रविष्टत्वादेवं विशेषणोपन्यासः । 'संस्कारप्रबोधसम्भूतमनुभूतार्थविषयं तदित्याकारं संवेदनं स्मरणम्' इति तल्लक्षणात् । अनेन प्रणिधानैक " तानता ध्वन्यते ।
१
I
तथा मतुप्लोपादभेदोपचाराद्वा धियः- पण्डिता: । 'अर्ह - मह पूजाया' मिति धातो: क्विपि मह इति रूपम् । महतीति महः पूजक आराधक इति यावत् । धियां महः - धीमहः । तथाविधविद्वज्जनपर्युपासकः पुरुषस्तस्मिन्नाधारो (रे) यका धीर्बुद्धिर्विज्ञानं तस्या युरपृथग्भूतस्तस्याऽऽमन्त्रणं हे यो ! सद्गुरुसेवातत्पराणां बुद्धेर्गोचर इति भावः । न ह्यनुपासितसद्गुरूणां लौकायतिकादीनां परमात्मा ज्ञानगोचरतामञ्चति ।
"
१. ० प्रायतो मन्त्रव्याख्या ने । २. इदमुद्गिरन्ति ने. । ३. ०व्यापिन् ! | जले विष्णु. ने. । ४. विष्णु. १ अथवा ने. । ५. ०नादिति वचनात् ने. । ६. भवेति हृदयम् ने. । ७. जनकान् ने । ८. हरि० ता. । ९. नाभिपुण्डरीकतया ने. । १०. स्मृतिलक्षणात् ने । ११. नैकता ता । १२. क्विबन्तस्य मह ने. । १३. इत्यर्थः ने. ।

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अनुसंधान-१७० 182 यो न' इत्यन्तरकारप्रश्लेषात् ह अविष्णो ! । न इति योजितमेव । प्रचोदयादित्यादि प्रकृष्टश्चोदः शृङ्गारभाव सूचनम्, यस्यां सा प्रचोदा चासौ या च लक्ष्मीश्च प्रचोदया, तां "अतति-गच्छति-सातत्येन सेवते इति यावत्, स प्रचोदयात् । तस्य सम्बोधनं हे प्रचोदयात् । यद्वा पूर्वं न इति योज्यते । सामर्थ्यादेव-अस्माकमिति प्रतीतेः । ततश्च आनः प्रचोद इति ज्ञेयम् । हे अनः प्रचोद, ५ अनः शकटं प्रचोदयति प्रेरयतीत्यनः प्रचोदस्तद मन्त्रणम् । शेषवहि (शैशवे हि) विष्णुना चरणेन शकटं पर्यस्तमिति
श्रुतिः । ततः 'समानानां तेन दीर्घः' इति सन्धौ आनः प्रचोद इति ज्ञेयम् । ___ ननु 'यो' पदात्परे 'आनःप्रचोद 'पदे-यवानःप्रचोद इति भाव्यम् । कथमत्र योनःप्रचोद इति ? नैवम् । कातन्त्रे १ 'एदोत्परः पदान्ते लोपमकार' इति सूत्रे एदोभ्यामिति सिद्धं यत्परग्रहणं तदिष्टार्थम् । तेन क्वचिदाकारोऽपि लोप मापद्यते । ततोऽत्राऽऽकारलोपात् सिद्धं योनःप्रचोदेति । न चैवंविधा प्रयोगा नोपलभ्यन्ते इति वाच्यम् । 'बन्धुप्रियां बन्धुजनो जुहावे'त्यादि महाकविप्रयोगदर्शनात् । ___ अथवा स्वस्तदिति विशेषणमाह, प्रचोदेति पुनः क्रियापदम्, अन इति कर्मपदम्, अन्तरात्मसारथिना प्रवर्तनीयत्वादन इवाऽनः शरीरं तत् प्रचोद 'चुदण् सञ्चोदने' तस्माश्चरादेणिचोऽनित्यत्वात्तदभावे हौ रूपम् । सञ्चोदनं च नोदनमिति धातुपारायणकृता तथैव व्याख्यानात् । ततश्च प्रचोद-प्रकर्षण नुद स्फोटय । नह्यमुं दग्धकाय"मुत्सृज्य क्वचिदपि परमसुखलाभः । उक्तं है . वेदेषु - 'अशरीरं वा वसन्तं प्रियाप्रिये न स्पृशतः न ह वै [स]शरीरस्य प्रियाप्रिययोरपहतिरस्ती'ति ।। १. इति यो न इत्यन्तरा० ने. । २. दिति ने. । ३. स्तवनम् ने. । ४. अतति सातत्येन गच्छति प्रचोदयात्, तस्याऽऽमन्त्रणं हे प्रचोदयात् ! ने. । ५. अनतु ने. । ६. ०नाराय चरणेन ने. । ७. श्रुतेः ने. । ८. समानानामिति ता. । ९. इति सन्धौ न प्रचोद इति भवति ने. । १०. भवितव्यम् ने. । ११. कातन्त्रेण ता. । १२. ०मापतते ने. । १३. न चैवं प्रकाराः ने. । १४. तुष्टने तस्य चुरादिर्णिचो अनि० ने. । १५. ०कायं कलिगतसृज्य ने. । १६. क्वचिदिति ता. । १७. वेदे ने. । १८. न हि वै ता. ।
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अनुसंधान-१७• 183 इति वैष्णवाभिप्रायेण 'मन्त्रस्य व्याख्या ॥ ५ ॥
यदि वा सौगताः स्वं देवं बुद्धभट्टारकं प्रणिददाना एवमाहुः३-इति प्राग्वत् । हे भुराधार ! भुवो भव्यलोकस्य स्वः - परलोकम्, तनोति "प्रज्ञापयतीति यावत् स्वस्तत् । आत्म नास्तित्वे परलोकाभ्युपगमात् । आत्मा(त्म)नास्तित्वं च - ‘पञ्चेमानि भिक्षवः ! संज्ञामात्रं प्रतिज्ञामात्रं संवृत्तिमात्रं व्यवहारमात्रम् । कतमानि पञ्च ? अतीताद्धा-अनागताद्धा-प्रतिसङ्ख्यानिरोधः आकाशं-पुद्गलं' इति बुद्धोक्तिप्रामाण्यात् । अत्र पुद्गल इत्यात्मा ।
सवितुः-रवेवरेण्यः -प्रधानः, रविबुद्धत्वात् सप्तमस्य बुद्धस्य शाक्यसिंहाभिधानस्य । भर्गोदेवस्येति बिभर्तीति भर् पोषक: । कस्येत्याह-गोदेवस्य । गोभिर्भूतार्थगर्भाभिर्वाग्भिर्दीव्यति स्तौतीति गोदेवस्तस्य । यदि नामासंवेदयताऽपि डिम्भेन भगवते बौ(बु)द्धाय कल्पितः पांशुमुष्टी राज्यं फलति तदा किं नामाऽऽश्चर्य भावस्तुतिपराणां मनीषितसिद्धिविधाने ?।
तथा हे धीम ! । धियं-ज्ञानमेव मिमीते-शब्दयति प्रापयतीति धौमः । बहिरर्धाकार(रा)णा मविद्यादर्शितत्वादविद्या(द्य)मानत्वेन ज्ञानाद्वैतस्य तन्मते प्रामाण्यात् । 'उक्तं च तैः -
ग्राह्यग्राहकनिर्मुक्तं विज्ञानं परमार्थसत् । नाऽन्योऽनुभावो बुद्ध्याऽस्ति तस्या नाऽनुभवो परः ॥ १ ॥ ग्राह्यग्राहकवैधुर्यात् स्वय सैव प्रकाशते ।। बाह्यो न विद्यते ह्यर्थो यथा बालैर्विकल्प्यते ॥ २ ॥ वासना"लुठितं चित्त-मर्था भासं(से) प्रवर्तते ।
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१. मन्त्रव्याख्या ने. । २. सौगताः स्वं ने. । ३. ०माह:- भूर्भुवःस्वरित्यादि ने. । ४. विस्तारयति प्रज्ञा. ने. । ५. आत्मा नास्तित्वे ता. ६. ०भ्युपगमात् । आत्मा नास्ति पुनर्भा(भ)वोऽस्तीत्यादि धाना (?) एवमावचनात् ने. । ७. प्रयति ने. । ८. राणां अविद्यादर्शितत्वादवस्तुत्वेन ज्ञानाद्वैतस्य तन्मते प्रमाणत्वात् ने. । ९. उक्तं च मुनीन्द्रपादोपजीविभिः ने.। १०. प्रकाश्यते ने. । ११.०लुंठितं ता. ।

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अनुसंधान-१७. 184
'इत्यत्र बहु बहु वक्तव्यं तत्तु ग्रन्थगौरवभयानोच्यते, गमनिकामात्रफलत्वादिस्य ।
हि - स्फुटम् । हे यो ! - पदैकदेशे पदसमुदायोपचारात् हे योगिन् ! । 'बुद्धे तु. भगवान् योगी'ति शेषवचनात् योगी-बुद्धस्तस्याऽऽमन्त्रणम् ।
नोऽस्माकं धियो - बुद्धीरभिप्रेततत्त्वज्ञानं प्रति चोदय व्यापारय । अत्अतति सातत्येन गच्छति । 'गत्यर्था ज्ञानार्था' इति वचनात्, अतति-गच्छतीति अत्-सर्वज्ञः ।
इति बौद्धाभिप्रायेण ५ मन्त्रस्य व्याख्या ॥ ६ ॥ ६अथ जैमिनीयाः पुनः सर्वज्ञ देवत्वेन न प्रतिपन्नाः', नित्येभ्यो वेदवाक्येभ्य एव तेषां तत्त्वनिश्चयः, साक्षादतीन्द्रियार्थदर्शिन स्तन्मते ऽभावात् । यदुक्तम्
अतीन्द्रियाणामर्थानां साक्षात् दृ(द्र)ष्टा न विद्यते ।। "नित्येभ्यो वेदवाक्येभ्यो यथार्थत्वविनिश्चयः ॥ १ ॥
अतस्ते वेदवाक्यप्रामाण्यादेव वैश्वानरं गुरुतयार प्रपन्नाः तत्स्तुतिं वेदगर्भामित्थं कुर्वन्ति । तत्राऽस्याः पदविभागः क्रियते - भूर्भुवः स्वस्तत् सवितुर्वरे आण्यं भर्गो देवस्य धीमहि धियोऽयो नः प्रचोदयार्थः( त्)१३ इति ।
धियो-बुद्धयो नो-ऽस्माकं, भवन्तिति वाक्य शेषः । किंभूता:१४ ? अयः - अयन्ति गच्छन्तीति अयः - गामिन्यः । क्व५? रे - अग्नौ, तदाराधनादाविति ग्राह्यम् । तदाराधनादावस्मान् प्रवर्तयेत्यर्थः । १६किंभूते रे? भर्गोदे- अवतीति ऊ-र्दाहकः । अवते र्धातुपाठे दाहार्थतया पाठात् । भर्ग-ईश्वरः ऊ-दोहको यस्य स भर्गो-कामः । १इत्याद्य० ता. । २.०त्वात् प्रयासस्य ने। ३.०त्यभिधानचिन्तामणिशेष० ने.। ४.०ति इति अत् । गत्यर्थानां सर्वज्ञानार्थत्वात् सर्वज्ञ इत्यर्थय ने.। ५.मन्त्रव्याने। ६. जैम० ने। ७.देवतात्वेन ने.। ८.०न्नाः किन्तु ने। ९.०दर्शिनः कस्याचिदपि ने। १०.वचनेन हि नित्येन, यः पश्यति स पश्यति ने। ११.०तया पर्युपासते । इति तत्प्राणिधानार्थं वेदस्तुतिगर्भमिदं पठन्ति-भूर्भुवः स्वरित्यादि । तत्र सुखावबोधाय पदविभागः ०ने। १२.धियः नः प्रचो-ने.। १३.०यात् । अधुनाऽक्षरार्थः कथा थ्य ते ने। १४.किंभूता भवन्तु ? ने। १५.क्व? इत्याह रे-ऽग्नौ । अग्निशब्देनाऽत्र तदाराधनादि ग्राह्यम् । आन (?)शाऽग्न्याराधनादावस्मन्मतयः प्रवर्तनशीला भवन्त्वित्ययमर्थः सम्पन्न: ने. । १६.कि विशिष्टे रे ? भर्गोदे-ऽवन्तीम( त्यु)-हकः । अवते: श्रीसिद्धहेमधातुपाठे दहनार्थतया पठितत्वात् ने। १७. यस्य या )ऽसौ ने. ।
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अनुसंधान-१७. 185 यत्कालिदासः - क्रोधं प्रभो ! संहर संहरेति यावगिरः खे मरुतां चरन्ति ।
तावत् स वह्निर्भवनेत्रजन्म(न्मा) भस्मावशेष मदनं चकार ॥ १ ॥ तं ददात्याराधकेभ्य इति भर्गोदः' । तथा च शिवधर्मोत्तरसूत्रम्
पूजया विपुलं राज्य-मग्निकार्येण सम्पदः । तप: पापविशुद्धयर्थं ध्यानं ज्ञानं च मुक्तिदम् ॥ १ ॥
पुनः किम् ? धीमहि - धियः - पण्डिताः महः - पूजका यस्य स तथा । तत्र किं स्वच्छन्देनाऽस्मतयः प्रवर्तन्ताम् ? नेत्याह-प्रचोदयाचोदनं-चोदया-चोदना इत्यर्थः । ‘णि वेत्त्यासश्रन्थेति सूत्रेणारेऽनप्राप्तावपि 'शंसि प्रत्यया' दिति सूत्रेण बाहुलकादः णेर्लुक् प्रसङ्ग इति चेत् ? न । णि लुकोऽनित्यवात् । तथा च धातुपारायणं भीष्मादिभ्योऽनो(ना)पवादअप्रत्येयऽपि णिलुकि भीषा दिरूपसिद्ध्यै अद्विधानं णिलुकोऽनित्यत्वज्ञापनार्थम् । तेन सुप्रकम्पा इत्यादि सिद्धम् । चोदना च क्रियां प्रति प्रवर्तकं वाक्यं, यथा- 'अग्निहोत्रं जुहुयात् स्वर्ग कामः' । “यथाऽऽह हरिभद्रसूरिः षडदर्शनसमुच्चये
चोदनालक्षणो धर्मो चोदना तु क्रियां प्रति ।। प्रवर्तकं वचः प्राहुः स्वः कामोऽग्नि यथा यजेत् ॥ १ ॥
प्रकर्षेण चोदया-प्रचोदया'° । प्रचोदया च अस्मिन्नस्तीति 'अभ्रादिभ्य' इति गणस्याऽऽकृतिगणत्वात् अप्रत्यये प्रचोदयो-वेदः, तस्मात्-वेदोपदेशमाश्रित्येत्यर्थः । 'गम्ययपः कर्माधारे' इति पञ्चमी । किंभूताद्वेदात् ? सवितुर्वः। "कादम्बखण्डितदलानि व पङ्कजानि" इत्यादौ वस्य उपमानार्थे रूढत्वेन आदित्यादिव, समस्तार्थप्रकाशकत्वात् । तस्माद्वेदादस्मन्मतयोऽग्न्याराधनादौ प्रवर्त्य(तीन्ताम् । १. भर्गोदः तस्मिन् । अग्नितर्पिणां शास्त्रे सम्पत्संप्राप्ताभिधानात् सम्पदां च कामहेतुत्वात् । तथा च० ने. । २. ०मतयः पावकतर्पणादौ ने. । ३. वेणाऽप्राप्ता० ता.। ४. भीषादीनां सिधानं णिलुको० ने । ५. सिद्धमिति ने. । ६.वचनं ने । ७. ०काम इति ने. । ८. व्याचकार षड्दर्शनसमुच्चयकारः ने. । ९. इति ने. । १०. ०दयाऽस्मिन्नस्तीति। 'अभ्रादिभ्य' इति बहुवचनस्याऽऽकृतिगणज्ञापनार्थत्वात् अप्रत्यये चोदयो वेदः ने.। ११. वशब्दस्य कादम्बखण्डितदलानि च व) पङ्कजानी 'त्यादिः उपमानार्थस्यत्वा( र्थत्वा )दादित्यादिव समस्तार्थप्रकाशकतया भास्करतुल्यादित्यर्थः । ने. ।

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अनुसंधान - १७• 186
यत्र यत्तदोर्नित्यानि (भि) सम्बन्धाद्विद्यते
ओमित्यक्षरं छन्दसामादिभूतत्वात्तस्य किं वि० ? भूर्भुवः स्वस्तत् भुवनत्रयव्यापि । तर्हि किञ्चिदभिधेयसत्तासमाविष्टं वस्तु गुरुसम्प्रदाययुक्त्याऽन्विष्यमाणमत्र' कारे शाब्दपर्यायेणाऽवाप्यते । सर्ववादिभिरविगानेनाऽस्य सकलभुवनत्रयकमलाधिगमे बीजतयोपवर्णितत्वादिति परिभावनीयमेतत् । अत एवाऽस्याऽसाधारणं विशेषण' माह आण्यमिति । अण्य उच्चार्यते इति आण्यं-प्रणिधेयम् । कस्य ? इत्याह वस्य । ' उ ब्रह्मा, उः शम्भुः, अश्च विष्णुः समाहारवशात्-वम्, तेनाऽपि ध्येयम् । वस्त कर्त्तरि षष्ठी कृत्यस्य वेति ।
यद्वा वेदात् किं० ? सवितुरुत्पादयितुः व्याप्यमाह इत्यादि प्राग्वत् । शेषं प्राग्वत् । नवरं व शब्दो वाक्यालङ्कारे ज्ञेयः । रे आण्यमित्याकारलोपः 'प्राक्तनयुक्तितो ज्ञेयः ।
इति भाट्टदर्शनाभिप्रायेण मन्त्रस्य व्याख्या ॥ ७ ॥ श्री ॥ 'अथ के चित् परमेश्वरस्य प्रणिधानमाह:- Đ इत्यादि । इति प्राग्वत् । हे भूर्भुवः - हे सर्वव्यापिन् ! वेदेऽप्युक्तम्- 'पुरुष एवेदं यद्भूत'मित्यादि । वरेण्येति पूर्वानुनासिकरीत्या । " भर्गोदेव इति भर्गश्च उच १२ तेषामपि सन्ध्यादिश्रवणात् । तथा हि

१. ०सा आदि० ने. । २. ०मत्रोकारशब्दपर्याये नैव नाऽप्यते ने. । ३. सर्वैरपि प्रवादिभिरविगा. ने. । ४. ०षणान्तरमाह ने. । ५. उश्च ब्रह्मा, उश्च शङ्करः, अश्च पुरुषोत्तमः सन्धिवशात् वम् - पुरुषत्रयम्, तेनाऽपि ध्येयमिति भावः । ने. । ६. वेति लक्षणात् ने । ७. ०पादयितुरिति यावत् । किं तत् व्याप्य० ने. । ८. प्राक्तनवाचोयुक्तेरेवावसेयः । तदयं समुदायार्थो - यस्म (स्मि )न् वेदे आदावस्खलितजगत्त्रयव्यापि देवत्रयेणाऽपि प्रणिधेयः यश्च उद्गीर्यते यश्च समस्तार्थप्रकाशने (नै) कभास्करस्तस्य वेदस्योपदेशमाश्रित्य कामसम्पत्करणे विद्वज्जनाः अभ्यर्चनीयेव आराधने आ( आ )स्माकीना बुद्धयः प्रवर्त्तन्ताम् । इति भ( भा ) ट्टदर्शने मन्त्रव्याख्या ॥ ७ ॥ ९. अथ सामान्येन सर्वप्रवादि संवादिश्व ( स्व ) स्वरूपस्य परमेश्वरस्य प्रणिधानमिदम्भूर्भुवः स्वस्तदित्यादि ने. । १०. एवेदमिति ने । ११. भर्गो भर्ग० ने. । १२. तेषामपि देव आराधनात्ववाच्यम्, तेषां सन्ध्या नास्ति तेषामपि सन्ध्यादिश्रवणात्, तथा ने. ।
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अनुसंधान-१७. 187
अष्टवर्गान्तगं बीजं कवर्गस्य च पूर्वकम् । वह्निनोपरि संयुक्तं गगनेन विभूषितम् ॥ १ ॥ एतद्देवि ! परं 'तत्त्वं योऽभिजानाति तत्त्वतः ।
संसारबन्धनं छित्त्वा स गच्छेत् परमां गतिम् ॥ २ ॥ इति वचनप्रामाण्यात् । __स्य-अन्तय । कमित्याह- ३ धियः- धीश्चित्तं-तस्य । इ:-कामस्तं मनः कामे हि ध्वस्ते ध्वस्तावेव वाक्कायकामौ । अहिधियः- क्रूरताद्यास्ताद्यपि विनाशय । चं विनाऽपि ५ समुच्चयोऽत्र गम्यः ।
अहरहर्नयमानो गामश्च(मश्वं) पुरुषं पशुम् ।
वैवस्वतो न तृप्यति सुराया इव दुर्मदी ॥ ३ ॥ इत्यादाविव । तथा योनि सच्चित्तादिकां च चतुरशीतिलक्षसङ्ख्यावच्छिन्नां करोतीति ण्यन्तात् विपि णि लुकि च "योन् - संसारस्तस्माद् योन:- “संसारात् प्रचोदय, अस्मानिति शेषः । 'कामादिध्वसनपूर्वमस्मान् मुक्ति प्रापय इत्यभिप्रायः। "न तु योनः प्रचोदयेत्यनेनैव कामादिध्वंसनमर्यादापन्नम्, मुक्ततायास्तन्नान्तरीयकत्वादिति चेत् । सत्यम्, मुक्त्यर्थिना पूर्व कामादि जयो विधेयः, इत्युपायोपेयभावज्ञापनार्थमित्यदोषः । तथा अत् इत सौगतपक्षवत् ।
१'इति सर्वदर्शनाभिप्रायेण मन्त्रस्य व्याख्या ॥ ८ ॥
अथाऽसौ २ गायत्रीमन्त्रः सर्वबीजाक्षरनिधिः इति द्विजप्रवादमाश्रित्य कतिचिन्मन्त्राक्षरबीजानि प्रदर्श्यन्ते । तद्यथा- मुइति बीजाक्षरं अक्षपादपक्षप्रदर्शितप्रभावदिग्मात्रम् । तत्र च १३भर्गोंद इति ध्यानकार्यापेक्षं वर्णसूचनम् । तथाहि- १४भर्ग
१. तन्त्रं ने.। २. इत्यादि ने.। ३. धी धीश्च(चित्तं तयः ने.। ४. ध्वंसिते ने.। ५.समुच्चयस्य गम( म्य)मानत्वात् ने. । ६. ०दिकं चतुरशीतिलक्षसङ्ख्याविच्छिन्नापाकरोती० ने. । ७. योनः ता.। ८. संसारोदधेः ने.। ९. कामक्रोधादि० ने.। १०.योः नः प्रचोदयेत्यनेनैव कामादिध्वंसम(न)मर्थापन्नं मुक्तताया सूत्रन्तरायकीत्वात्रार्थस्य धीमहि धिय इत्यनेनैवेति चेन्न. ने.। ११. इति सर्वदर्शने मन्त्र-व्याख्या ने. । १२. ० गायत्री सर्वज्ञबीजा० ने.। १३. भर्गोदे ने. । १४. भर्ग इतीश्वर० ने. ।

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अनुसंधान - १७ • 188
ईश्वरस्तेन च श्वेतवर्णों लक्ष्यते । शान्तिकपौष्टिकादौ उरिति ब्रह्मा, स च पीत'वर्णं व्यजयति । स्तम्भादौ पीतरक्तयोश्च कविरूढ्या ऐक्यात् रक्तवर्णस्याऽपि ग्रहणं वश्याकर्षणयोः । द इति कृष्णः, तेन च कृष्णवर्णो 'लक्ष्यते विद्वेषोच्चाटना' - वसानेषु ।
इत्यादिरन्योऽपि श्रीमतोऽस्य बीजाक्षरस्य प्रणिधानविधिर्यथाम्नायमवसेयः । इत्यनेन
७
वट्टकला अरिहंता निउणा सिद्धा य लोढकल सूरी ( ? ) । 'उवज्झाया सुद्धकला दीहकला साहुणो ६ भणिआ ॥ १ ॥ इति गाथोक्तरहस्येन परमेष्ठिपञ्चकमेव महानन्दार्थिना ध्येयमिति । अथवा भूरित्यनेन पृथ्वीतत्त्वमुच्यते । भु इत्यनेन भुवनं - जलतत्त्वम्, व इति वह्नितत्त्वम्, स्वस्तत्सवि इत्यनेन वाखाकाशे । तत्र स इत्यनेन वायुतत्त्वम्, स्वरुर्ध्वलोकं मुखमस्तक रूपम् वि इत्यनेन वियत्तत्त्वम् तनोति - व्याप्नोति इति स्वस्तत् । न्यायश्चैषाम्
तत्त्वपञ्चकमिदं विधियोगात् स्मर्यमाणमघजातिविघाति ।
यथा
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कल्पवृक्ष इव भक्तिपराणां पूरयत्यभिमतानि न कानि ? ॥ १ ॥ अथ वरेण्यं धीमहि इति । हि हकारे रेफे च, धी इति ईकारे यं इति बिन्दौ च योजिते मायाबीजम् । तदप्यचिन्त्यशक्तियुक्तम्, "सर्वमन्त्र - सार्वभौमत्वात् । इदमेव च उद्गीथादितत्त्वम् ।
महिधियोयोन इति । नात्परस्य विसर्गस्य माद्योजनेन म इति भावात्तदन्तं सन्मन्त्रः वर्णान्तेति (?) इत्यादि वचनात् । तथा वरेण्यमिति वस्था ( ? ) वकारात्परे १४ एकारे ण्यमिति बिन्दौ च वाग्बीजं ऐं । अधीमहि इत्यत्राऽऽर्हतः पक्षेइः काम उक्तः, १५ अतस्तद्धीः । किमाह - सर्वेषां मन्त्राणां सांयोगिकत्वात् ।
०वर्णं ध्वन क ( ? ) ति ने । २. गम्यते ने । ३. ०नावसादनेषु ता. । ४. यदि वा ने. । ५. उवज्झाय विसुद्ध ता. । ६. सुह्या ने । ७. भु इत्यनेन वायुआकाशतत्त्वे । तत्र स इत्यनेन वायुतत्त्वम्, वि इत्यनेन वियत्तत्त्व स्वरूर्ध्वलोकं मुखमस्तकरूपं तनोति - व्याप्नोति० ने। ८.०मस्तकतत्त्वम् ता । ९. इति हकारे रेफे० ने. । १०. वण्यं ने. । ११. सर्वमन्त्रेषु सार्वभौमाधिनत्वात् ने. । १२. च उद्गीथादिकम् ने. । १३. ० परेरगंत ने. । १४. एकारो ता. । १५. अतस्तद्वीजस्मरबीज श्रीबीजप्रमुखाक्षराणां संयोग श्रीपद्मावतीत्रिपुरादिदेवताराधना महामन्त्रा सि( ? ) दि निबन्धनं भवन्तीति प्( ? )कारेण बद्धद्धिः स्वप्रज्ञानुसारेण वाच्यम् । सयोगिका अमी अर्था इति चेत् का ? ) । किमाह ने. ।

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तथा च पठ्यते
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अनुसंधान - १७ • 189
अमन्त्रमक्षरं नास्ति नास्ति मूलमनौषधम् ।
अधना 'पृथिवी नास्ति संयोगाः खलु दुर्लभाः ॥
एवं रक्षादियन्त्राणि 1 यथाऽत्र मायाबीजमुक्तं तदुपरि यन्त्रन्यासः क्रियतप । `वश्ययन्त्रं तथा वश्यादि प्रयोगा अप्यत्र ज्ञेयाः ।
यद्वा भर्गोशब्दाद्रोरोचना महीति मनःशिला देव इति प्रचोदयादिति दाद्दलानि एभि: सवितुरिति वा शब्दाद्विशेषको विलेपनं वा यो इति यो शब्दाद्विशेषयोनिमतीनां स्त्रीणां नृशब्दात् नराणां प्रीतिकरं तथा प्रचोदया प्रदीयमानानां विषाणामसाध्यता निदानमित्यादि ।
अधीमहीतिर अजामेषशृङ्गी तस्याः प्रचोदया, दाद्दलानि पत्राणि भा १ भर्गोदेति गोशब्दाद्गोधूमसक्तवः भा १ महीति मान् मधुलिभा २ सवितुरिति सर्पिषा सह, भर्गो इति भात् भक्षयेत् । वरेण्यमिति वाद् बलवीर्यकरं, प्रचोद इति प्रात् प्रभञ्जन हरन्त्याद्योषधविधयोऽप्यत्र ज्ञेयाः । व्याख्याभिव्र्व्याख्या ॥ असौ गायत्रीमन्त्रः
I
चक्रे श्रीशुभतिलको - पाध्यायैः स्वमतिशिल्पकल्पनया । गायत्र्याः क्रीडामात्रोपयोगमिदम् ॥ १ ॥
व्याख्यानं
इति गायत्रीमन्त्रवृत्तिलिखिता संवत् नयन - २)सा - (१)ङ्क- श (१) शि वर्षे आषाढाऽसिते पक्षे षष्ठम्यां भोमवासरे । श्रीमदणहिल्लपुरपत्तननिवासीयश्रीमालिज्ञाति (ती) य श्रीलक्ष्मीशङ्करात्मजेन गोवर्द्धनेनेदं सूत्रं लिखितम् ॥ आ पुस्तक संवत् १५५५ना वरसमां ऐंद्रीग्रामे गं. संयमरत्नगणिनुं लखेलुं हतुं ते परथी लख्युं छे.

१. पृथ्वी ने. २. वत्सयन्त्रं ता । ३. ०ति अकारादजामेष० ने. । ४. प्रचोदयति ने. ।

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लोकतत्त्वनिर्णय : एक समीक्षात्मक अध्ययन
- जितेन्द्र शाह आचार्य हरिभद्रसूरि विरचित लोकतत्त्वनिर्णय नामनी संस्कृत भाषामय विविध छंदोबद्ध कृतिमां विविध दर्शनसंमत जगतनी उत्पत्ति अने तत्तत् दर्शनसंमत तत्त्वनी चर्चा करवामां आवी छे. आ कृति कदमां लघु होवा छतां महत्त्वपूर्ण छे. तेमां अनेक मतोनी मूळभूत मान्यता अंगे चर्चा करवामां आवी छे. दार्शनिक क्षेत्रे जैन तत्त्वज्ञानीओ अपेक्षा कृत बहु मोडा प्रवेश्या पण एक वार दार्शनिक क्षेत्रे प्रवेश कर्या पछी तो भारतनी अनेक विचारधाराओनुं पूर्वपक्षरूपे निरूपण करवामां आव्युं अने तेनी सक्षम समालोचना पण करी छे. आगमिक युग पछी सर्वप्रथम आचार्य सिद्धसेन दिवाकरसूरिए द्वात्रिंशत् द्वात्रिंशिका अने सन्मतितर्क जेवा ग्रंथोमां गंभीर दार्शनिक चिंतन रजू करेल छे. त्यार बाद जिनभद्रगणि, स्वामी समन्तभद्र, मल्लवादी, सिंहसूरि, आदि जैन दार्शनिकोए महत्त्वपूर्ण खेडाण कर्यु छे. ते ज पंरपरामां आ. हरिभद्रसूरिनुं नाम जैन दर्शनमां खूब ज प्रसिद्ध छे. परंपरानी मान्यता अनुसार तेमणे कुल १४४४ ग्रंथो रच्या हता. आ ग्रंथोमां तेमणे अनेक दार्शनिक, सैद्धान्तिक मतोनी चर्चा करेली तेथी ज तेमने श्रुतकेवलीनी उपमा पण आपवामां आवी छे. आ. हरिभद्रसूरिए अनेक ग्रंथो रच्या छे. तेमां दार्शनिक क्षेत्रे शास्त्रवार्तासमुच्चय, अनेकान्तजयपताका अने षड्दर्शन समुच्चय विद्वत्जनमां सर्वत्र प्रसिद्ध ग्रंथो छे. ज्यारे धर्मसंग्रहणी, लोकतत्त्वनिर्णय, सर्वज्ञसिद्धि आदि ग्रंथो अल्पज्ञात छे. आ उपरांत तेमणे अनेक आगमो उपर विशाळ टीकाग्रंथो रच्या छे. आगमिक प्रकरण, आचार अने उपदेश-विषयक ग्रंथो रच्या छे. योग उपर तो तेमणे चार महत्त्वपूर्ण ग्रंथो रच्या छे. कथा, ज्योतिष अने स्तुतिविषयक साहित्यनी पण रचना करी छे. आ तमाम कृतिओमां तेमनी सर्वतोमुखी विद्वत्ता झळके छे. तेओ कोई पण विषयनी चर्चा करे छे त्यारे तेनां संपूर्ण पासांओ रजू करी सम्यक् समालोचना तो करे ज छ परंतु तेनो खूब ज सुंदर रीते समन्वय रजू करे छे ते तेमनी पोतानी आगवी शैली छे.
आ. हरिभद्रसूरिनां जीवन अने साधना विशे तथा तेमना ग्रंथो विशे

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अनुसंधान-१७• 191 पं. सुखलाल संघवीए समदर्शी आ. हरिभद्रसूरिमां तथा प्रो. हीरालाल रसिकदास कापडियाए श्रीहरिभद्रसूरि नामक ग्रंथमां विस्तारथी चर्चा करी छे. तेथी ते अंगे अहीं चर्चा करवानुं यळ्युं छे. तथा तेमनो समय विक्रमनी आठमी सदीना उत्तरार्धनो पं. जिनविजयजीए आ. हरिभद्रसूरि कालनिर्णय ग्रंथमां अनेक प्रमाणो रजू करी निर्धारित कर्यो होवाथी अहीं ते विशे पण चर्चा करी नथी. ___ आ. हरिभद्रसूरिना ग्रंथोनी विशेषता ए छे के तेओ जैन दर्शननी चर्चा करता होय त्यारे पण अनेक अन्य दर्शनकारोनी वातो अने तेमना ग्रंथोनां उद्धरणो रजू करी तेनो निर्णय करे छे. साथे साथे अन्य दर्शनो साथेनो समन्वय पण करी आपे छे. आथी ज तेमने समदर्शी एवं विशेषण आपवामां आव्युं छे. ग्रंथनाम :___ अ कृति लोकतत्त्वनिर्णय नामे प्रसिद्धि पामेल छे. परंतु ग्रंथकारे स्वयं आ नाम प्रयोज्युं नथी. तेथी अहीं प्रस्तुत लघुकृतिना नाम विशे चर्चा करवी अस्थाने नहीं गणाय. ग्रंथकार मंगलाचरणमां जणावे छे के :
प्रणिपत्यैकमने कं केवलरूपं जिनोत्तमं भक्त्या ।
भव्यजनबोधनार्थं नृतत्त्वनिगम प्रवक्ष्यामि ॥ अर्थात् एक-अद्वितीय, अनंतरूप, केवळज्ञानरूप अने सामान्य केवळीमां उत्तम श्रीवीतराग प्रभुने प्रणाम करी भव्यजनना प्रतिबोध माटे आ नृतत्त्वनिगमने कहीश. अहीं ग्रंथकार प्रस्तुत ग्रंथतुं नाम नृतत्त्वनिगम जणावे छे. ज्यारे प्रचलित नाम लोकतत्त्वनिर्णय छे. १९०२मां जैनधर्म प्रसारक सभा - भावनगरथी प्रकाशित थयेल ग्रंथमां प्रस्तुत श्लोकनो अनुवाद करतां नृतत्त्वनिगमनो अर्थ लोकतत्त्वनिर्णय को छे. आवो अनुवाद कया आधारे करवामां आव्यो ते एक विचारणीय प्रश्न छे. बीजा एक अनुवादमां जणाव्यु छे के लोकतत्त्वनिगम एटले लोकस्वरूपनो निर्णय कहीश. ननो अर्थ मनुष्य थाय परंतु तेनो अर्थ लोक एवो करी लोकतत्त्वनिर्णय नाम प्रयोज्युं छे ते अंगे पं. हीरालाल कापडिया जणावे छे के आ नामांतर पुष्पिकामां

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अनुसंधान-१७ • 192 अपायेलुं छे. आ. हरिभद्रसूरिना उत्तरवर्ती कोई ग्रंथकारे आ कृतिनो नामनिर्देश कर्यो होय तो ते शी रीते कर्यो छे अने ए करनार केटला प्राचीन छे ए बाबतो द्वारा जाणवा मळे के लोकतत्त्वनिर्णय नाम क्यारथी प्रचलित बन्यु. त्यारबाद तेनो निर्णयात्मक उत्तर आपी शकाय. जो पुष्पिका ए ग्रंथकारनी . कलमथी उद्भवेली होय तो ग्रंथकारने बंने नाम अभिप्रेत हतां एम कहेवाय. वळी लोकतत्त्वनिर्णय एवो शब्दप्रयोग पद्यमां उतारायो न होवाथी नृतत्त्वनिगम नाम प्रयोज्यु होय. जो. एम ज होय तो आ कृतिनुं नाम लोकतत्त्वनिर्णय गणाय. पंडित सुखलाल संघवी अने मो. द. देसाई प्रस्तुत कृतिना लोकतत्त्वनिर्णय नामने ज स्वीकारे छे. ज्यारे पं. हीरालाल कापडिया बने नामोनो उल्लेख करे छे. प्रो. रमेश बेटाई नाम अंगे चर्चा करतां उपरोक्त मंगलाचरणनो अर्थ करतां जणावे छे के-(सामीप्यमां प्रकाशित लेख आ. हरिभद्रसूरि कृत लोकतत्त्व निर्णयमां ग्रंथनाम अंगे जणावे छे के-)
"हरिभद्रसूरि मंगल श्लोकमां जिनश्रेष्ठ महावीरने वंदन करे छे.
मानवोना जीवनना तात्त्विक रहस्यने निर्णीत करवा माटे हुं शास्त्र रजू करूं छु के जेथी सौ मानवो भविष्यमां (तेना सत्य) बाबत जाग्रत रहे. मंगल रूपे जिनश्रेष्ठने वंदन करतां तेमने जिनश्रेष्ठ, एक छतां अनेक अने कैवल्य स्वरूप तरीके ओळखावे छे अने स्पष्टता करे छे. तेनी अहीं अपेक्षा ए छे के ए बाबत जगतना लोको जाग्रत थाय अने ते मानवजीवनना मूळभूत तत्त्वनो साचो बोध पामे तेमणे आ शास्त्र ते माटे ज रच्यु छे. जिनश्रेष्ठ प्रत्येनी भक्तिथी ज, तेमनी कृपा जीतीने ज मानवो आ जीवननु, सृष्टिर्नु रहस्य पामी शके. विषयनी आ रीते रजूआत करीने हरिभद्रसूरि शीर्षकनी स्पष्टता करी दे छे." __ लेखक महोदय ग्रंथनामनी स्पष्टता करतां मंगलाचरणर्नु उपरोक्त विवेचन करे छे ते तेमनी स्वकल्पना बळे ज करता होय तेम जणाय छे. भव्यजन बोधनार्थं नृतत्त्वनिगमं प्रवक्ष्यामि ॥ नो अर्थ मानवोना जीवनना तत्त्वरहस्यने निर्णीत करवा माटे हुं शास्त्र रजू करूं छु के जेथी सौ मानवो भविष्यमां (तेना सत्य) बाबत जाग्रत रहे. आवो अर्थ को छे तेनो कयो आधार ? ते तो लेखक महोदय स्वयं ज जाणे. भव्यजन ए जैन दर्शननो

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अनुसंधान - १७• 193
पारिभाषिक शब्द छे. तेनो अर्थ मोक्ष प्राप्त करवानी योग्यता धरावता जीवो थाय छे. अर्थात् योग्य जीवोना प्रतिबोध माटे प्रस्तुत ग्रंथनी रचना करूं छं. आवा सीधा-सादा अर्थने अत्यंत तोडमरोड करीने रजू कर्यो छे तेथी मूळ वात ज मरी जाय छे. एटलुं ज नहीं परंतु लेखक शुं कहेवा मांगे छे ते पण स्पष्ट थई शकतुं नथी. ग्रंथकार स्वयं आ ग्रंथने नृतत्त्वनिगम कहे छे. नृ अर्थात् मानव अने ते आधारे मनुष्यलोकना तत्त्वनो निगम अर्थात् निर्णय करनार ग्रंथ एटले लोकतत्त्व निर्णय या नृतत्त्वनिगम एम कही शकाय.
षड्दर्शन समुच्चय श्लोक १नी तर्करहस्यदीपिका नामनी टीकामां तदुक्तं हरिभद्रसूरिभिरेव लोकतत्त्वनिर्णये । एवा उल्लेखपूर्वक लोकतत्त्वनिर्णयनां बे पद्यो उद्धर्यां छे. एटले मोडामां मोडी विक्रमनी पंदरमी सदीमां तो आ कृति लोकतत्त्वनिर्णय तरीके प्रसिद्धि पामी एम कही शकाय छे. स्वरूप :
संस्कृत भाषामां १४७ पद्यमां विविध छंदोमां रचायेली आ कृति, सहु प्रथम प्रकाशित (सने १९०२) आवृत्तिमां त्रण विभागमां विभक्त कराई छे. ए त्रणेय विभागोनां पद्योनी संख्या अनुक्रमे ७५, ३५ अने ३७नी राखी छे. प्रथम विभागमां श्लोक ४२-७५ द्वारा सृष्टिनुं स्वरूप आलेखती वेळा एनी उत्पत्ति विशेनी विविध मान्यताओ रजू कराई छे.
बीजा विभागमां १ - ११ श्लोकमां आत्मानुं स्वरूप विचारायुं छे. श्लोक सं. १२ - ३५मां अजैन दृष्टिए कर्मना सिद्धान्तनुं निरूपण छे. अहीं जेओ स्वभाव, नियति के परिणामने अघटित महत्त्व आपे छे तेमना विचारो दर्शावाया छे.
त्रीजा विभागना श्लो. १- ३७मां अजैन मंतव्योनुं निरसन करवामां आव्युं
छे
दार्शनिक क्षेत्रे जीव, जगत अने ईश्वर आ त्रण मुख्य चर्चाना विषयो छे. जीव, जगत, ईश्वरना स्वरूप विशे विभिन्न दर्शनोमां भिन्न-भिन्न मान्यताओ प्रवर्ते छे. आ मान्यताओनी समालोचना प्रस्तुत ग्रंथमां करवामां आवी छे. आ बधी चर्चाओ पूर्व हरिभद्रसूरि वक्ताने / उपदेशकने सभानी परीक्षा

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अनुसंधान - १७ • 194
करवानी सलाह आपे छे. तेओ जणावे छे के
भव्या भव्य - विचारो न हि युक्तोऽनुग्रह-प्रवृत्तानाम् । कामं तथापि पूर्वं परीक्षितब्या बुधैः परिषद् ॥
उपकार करवा माटे प्रवृत्त थयेल महात्माओए श्रोता योग्य छे के अयोग्य छे तेवो विचार करवो उचित नथी छतां बुद्धिमान पुरुषोए पहेलां सभानी परीक्षा सारी रीते करवी जोईए.
आ नानकडी कृतिना केटलाक श्लोक भगवद्गीतामांथी उद्धृत करवामां आव्या छे.
भा.
श्लोक
अ. श्लोक
०१
५२
१३-०१
०१
५३
१५-०१
०२
०२
१५-१६
०२
०६
०५-१४
०२
०८
०२ - २३
०२
९
०२-२४
०२
१३
०६-०५
प्र. श्लोक ७०-७१ सांख्यकारिकामांथी ( श्लो. २२, ३) उद्धृत करवामां आव्या छे. बीजा विभागनो प्रारंभिक भाग श्वेताश्वतर उपनिषद् साथे (आ. ३. १५) साथे यस्मात् परं ( ३.९) साथे साम्य धरावे छे.
तदेजति तन्नैजति तद् दूरे तदु अन्तिके । तदन्तरस्य सर्वस्य तदु सर्वस्यास्य बाह्यतः 11
पद्य ईशावास्य उपनिषद् ( श्लो. ५) माथी लेवामां आवेल छे.
बीजा भागनो एतावानेव लोकोऽयं थी शरू थतो ३३मो श्लोक षड्दर्शन समुच्चयनो ८१ मो श्लोक छे.
ग्रंथना बाह्य स्वरूप संबंधी उक्त चर्चा बाद हवे ग्रंथना आंतरिक स्वरूप

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अनुसंधान - १७• 195
संबंधी चर्चा करीशुं. ग्रंथकारे आदिमां मंगलाचरण कर्या बाद तरत ज श्रोतानी योग्यता अंगे चर्चा करी छे. आनो सीधो संबंध अधिकारी साथे छे. तेओश्री जणावे छे के उपकार करवाने तत्पर महात्माओए भव्य - अभव्यनो विचार करवो योग्य नथी छतां सभानी परीक्षा करवी आवश्यक छे. केम के अयोग्य श्रोताने उपदेश आपवो एटले जळने वलोववुं बहेराने उपदेश आपवो अने अंध समक्ष नाटक भजववा जेवुं छे. तेथी ज जेओ व्रज जेवा कठण हृदयवाळा होय, चालणीनी पेठे हंमेशा खाली थई जता हृदयवाळा होय, पाडानी माफक उपदेशने डहोळी नाखनार होय, गळणीनी माफक मात्र दोषग्राही होय तेवा श्रोताने उपदेश न आपवो. परंतु योग्य श्रोताने उपदेश आपवो. अयोग्य श्रोताने उपदेश आपवो ते आचार्यनी ज अज्ञानता गणाय, माटे श्रोतानी परीक्षा बाद ए उचित उपदेश आपवो ज कुशळ वक्तानुं कर्तव्य छे. नंदीसूत्रमां श्रोता - वक्तना प्रकारो माटे आवा प्रकारनी ज वात जणाववामां आवी छे. २
१
पक्षपात रहित उपदेश आपवो ज वक्तानुं कर्तव्य :
श्रोतानी परीक्षा कर्या बाद योग्य श्रोताओंने वक्ताए आग्रह के दुराग्रह रहित उपदेश आपवो जोईए. पक्षपात छोडीने युक्तियुक्त वचनो द्वारा ज आत्महित करनारी वातो जणाववी जोईए. ते माटे तेमणे बे सुंदर श्लोक रजू कर्या छे.
आगमेन च युक्त्या च योऽर्थः समभिगम्यते । परीक्ष्य हेमवद् ग्राह्यः, पक्षपाताग्रहेण किम् ॥
आगमने आधारे अने युक्तिने आधारे जे अर्थ समजाय ते अर्थ जेवी रीते सोनानी परीक्षा कराय छे तेवी परीक्षा करी ग्रहण करवो. तेमां पक्षपात शा माटे करवो ? ते उपरांत जणावे छे के :
प्रत्यक्षतो न भगवानृषभो नं विष्णु
रालोक्यते, न च हरो न हिरण्यगर्भः । तेषां स्वरूपगुणमागमसम्प्र भावात्, ज्ञात्वा विचारयत कोऽत्र परापवादः ॥

"

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अनुसंधान-१७• 196 अत्यारे तो साक्षात् ऋषभदेव, विष्णु, महादेव के ब्रह्मा देखाता नथी. मात्र तेमनां स्वरूप अने गुण- वर्णन ते ते शास्त्रोमां वर्णववामां आव्यु छे. ते जाणी तेमां देवत्वनो विचार करवो जोईए. तेमां निंदानो आश्रय शा माटे लेवो ? आम आचार्यश्री पक्षपात रहित थई युक्तियुक्त विचारणा करवानुं जणावे छे. अने तेवी विचारणाने अंते जे निष्पन्न थाय ते ग्रहण करवू जोईए. आम तेमणे दार्शनिक क्षेत्रे समदर्शी बनवा अने अन्यना विचाराने जाणवा समजवायूँ आह्वान आप्युं छे. पोताना दर्शनसम्मत विचारोने सत्य मानी वळगी न रहेतां तेनी पण विचारणा करी पछी ज स्वीकार करवो जोईए. देवसंबंधी विभिन्न विचारधाराओ :
दार्शनिक क्षेत्रे चर्चाना मुख्य विषयो जीव, जगत अने ईश्वर छे. जीव, जगत अने ईश्वर एक छे के अनेक, नित्य छे के अनित्य ? जेवा अनेक प्रश्नो उपस्थित करवामां आव्या छे. तेमांथी विभिन्न विचारधाराओ उद्भवी छे. आ. हरिभद्रसूरिए अहीं तेमना समय सुधीनी अनेक विचारधाराओनो उल्लेख कर्यो छे. सम्यक् विचारणा करवी जोईए एम जणाव्या पछी ते दर्शन सम्मत देवोनी मान्यता अंगे खूब ज संक्षेपमा उल्लेख को छे. देवतत्त्व- स्वरूप दयाळु, कृपाळु, संरक्षक जेवा दिव्यगुणो युक्त छे. ते देवतत्त्वमां भयंकरता, संहारकता, निर्दयता, क्रूरता केम घटी शके ? जो आवां भयंकर तत्त्वो तेमां होय तो तेने देव केम कही शकाय ? ते ज वातने अहीं ग्रंथकारे जणावी छे. विष्णु, महादेव, शक्रादि देवो, बलभद्र, कार्तिकस्वामी, अंबिकादेवी, गणपति, सूर्य, अग्नि, चंद्र, आदि देवोनुं स्वरूप ज रागयुक्त के द्वेषयुक्त जणाय छे तो तेमने देव केम कही शकाय ? जेनामां रागरहितता, दोष-विरहितता, सर्वज्ञत्व, समभाव आदि गुणो होय ते ज साचा देव छे. देवनुं स्वरूप जणावतां कहे छे के जेओ हमेशा प्राणीओ, कल्याण इच्छनार छे, जेओ निरंतर उपकार करनार छे, घणी बधी व्याधिओ अने पीडाओथी व्याप्त आ जगतने सुखी करवानी एक मात्र कामनावाळा छे, ज्ञेय पदार्थने साक्षात् जोई शके छे, जे यथार्थवादी होय तेने ज देव मानवा जोईए. आम देवनी व्याख्या करी आवा गुणो

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अनुसंधान - १७ • 197
धरावनार कोईपण होय ते अमारा माटे देव छे तेम जणाव्युं छे. आ ज वातने तेमणे नीचेना बे श्लोक द्वारा रजू करी छे.
पक्षपातो न मे वीरे, न द्वेषः कपिलादिषु ।
युक्तिमद्वचनं यस्य तस्य कार्यः परिग्रहः ॥
मने महावीर स्वामी प्रत्ये पक्षपात नथी के कपिलादि प्रत्ये द्वेषभाव नथी परंतु जेनुं वचन मने युक्तिवाळु लागे छे ते देवोनो मारे स्वीकार करवो योग्य जणाय छे. तथा
यस्य निखिलाश्च दोषा, न सन्ति सर्वे गुणाश्च विद्यते । ब्रह्मा वा विष्णुर्वा, हरो जिनो वा नमस्तस्मै ॥"
जे देवोमां सर्व दोषोनो अभाव होय, अने सर्व सद्गुणो होय तेवा देव पछी ते ब्रह्मा होय, विष्णु होय, महेश्वर होय के जिन अरिहंत होय तेने मारा नमस्कार हो. आम देव माटे उक्त गुणोनी आवश्यकता दर्शावी देवतत्त्व संबंधी प्रकरण समाप्त कर्तुं छे.
जगत संबंधी विविध मान्यता :
दार्शनिक क्षेत्रे बीजो महत्त्वनो प्रश्न जगतना स्वरूप संबंधी छे, जगत केवुं छे ? सादि छे ? सांत छे ? नित्य छे ? अनित्य छे ? कृत्रिम छे ? के अकृत्रिम छे ? जेवा अनेक प्रश्नोमांथी अनेक अनेक विचारधाराओ उद्भवी छे. ते विचारधाराओनो उल्लेख करी आ. हरिभद्रसूरि तेमनी समभावयुक्त दृष्टिनी परीक्षा करे छे. पौराणिक मतो अने दार्शनिक मतोनो अहीं संग्रह करवामां आव्यो छे. सृष्टिवादी जगतने कृत्रिम माने छे. माहेश्वरादि मतवाळा समस्त जगतने सादिसांत माने छे. ईश्वरवादीओ जगतने ईश्वरकृत माने छे. पौराणिकमत माननाराओ जगतने चंद्र अने अग्निथी निष्पन्न थयेलुं माने छे. वैशेषिक द्रव्यादि छ भेदवाळु माने छे. केटलाक काश्यपोत्पन्न, केटलाक ब्रह्मा, विष्णु अने महादेव कृत, केटलाक मनुष्य द्वारा निर्मित, केटलाक काळथी उत्पन्न, सांख्य मतावलंबीओ प्रकृति अने पुरुषोमांथी बनेल, बौद्ध मतावलंबीओ शून्यमांथी उद्भवेल माने छे तो केटलाक बौद्धो आ जगतने विज्ञानमात्र माने छे. केटलाक आत्मामांथी बनेल, दैवना प्रभावथी उत्पन्न,

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अनुसंधान-१७. 198 पंचभूतना विकारवाळु अने केटलाक तो आ जगतने आकस्मिक उत्पन्न माने छे. आम जगतनी उत्पत्ति अंगे अनेक विचारो प्रवर्ते छे.. ___आचार्य हरिभद्रसूरि उपरोक्त तमाम सिद्धांतोनी समीक्षा करतां जणावे छे के सहु प्रथम तो ए विचार करवो जोईए के आ जगतनी उत्पत्ति सत्मांथी थई छे के असत्मांथी , सत्मांथी थयेल मानवामां आवे तो तर्क-बाध आवशे, केम के सत् तो त्रणेय काळमां समान रूपे अस्तित्व धरावे छे. तो तेमांथी उत्पत्ति केम संभवे ? असत्मांथी सत्नी उत्पत्ति तो संभवे ज नहीं. माटे जगतना बधा ज पदार्थो सदा काळ होय ज छे. तेना माटे निर्माताने मानवानी जरूर नथी. मात्र अपेक्षाए उत्पत्ति के विनाश थतो होय छे. सर्वथा उत्पन्न के नाश संभवे नहीं. माटे ज पदार्थने उत्पाद-व्यय-ध्रौव्ययुक्त मानवो जोईए.
ईश्वरवादीओना मतनी आलोचना करतां जणावे छे के आ जगतनी उत्पत्ति कोई कर्ताने आधीन छे तो ते कर्ताए अर्थात् ईश्वरे जगतनुं निर्माण कर्यु छे तो ईश्वरने कोणे बनाव्या ? जो एम कहेवामां आवे के ईश्वर कर्ता विना पण होई शके तो पछी जगत पण ईश्वर वगर केम न होई शके ? आ उपरांत कृपाळु ईश्वरे आवा दुःखी जगतनुं निर्माण शा माटे कर्यु ? वगैरे अनेक तर्क द्वारा ईश्वरकर्तृत्ववाद- खंडन करी जगतना सहज अस्तित्वनी सिद्धि करी छे. तेमज अन्य मतो, निराकरण पण संक्षेपमां करवामां आव्युं छे.
त्यारबाद आत्मतत्त्व अने कर्मतत्त्वनी चर्चा करवामां आवी छे. जेवी रीते ईश्वर, जगत संबंधी विविध मान्यता प्रवर्ते छे तेवी ज रीते आत्मतत्त्व विशे विभिन्न मान्यता प्रचलित छे. तेमांथी जीवन शाश्वतपणुं सिद्ध करी संसारचक्रनी अविरत गतिनी परंपरामां जीव स्वयं पोताना कर्मने कारणे सुख के दुःख पामे छे अने सर्व कर्मनो क्षय करी अंते मोक्षगति प्राप्त करे छे. तेम जणावी ग्रंथ समाप्त कर्यो छे. ____ आ लघु ग्रंथमां दर्शनशास्त्रना मुख्य चर्चाना विषय जीव, जगत, ईश्वर अने कर्म उपर विचार करवामां आव्यो छे. पूर्वपक्ष रूपे अनेक दर्शनोनी मान्यताओ मूकवामां आवी छे. तेनुं युक्तियुक्त रीते खंडन करी जैनसम्मत
र
त छ तेवी ज रीते औ
संसारच
मान्यता प्रचलित छ

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अनुसंधान - १७ • 199
मान्यताओनुं मंडन करवामां आव्युं छे. पूर्वपक्ष रूपे प्ररूपवामां आवेली अनेक मान्यताओ आजे तो नामशेष थई गई छे. तेथी ऐतिहासिक दृष्टिए अध्ययन करवा माटे प्रस्तुत ग्रंथ अत्यंत उपयोगी नीवडे तेवो छे. आ. हरिभद्रसूरिए वैचारिक समदर्शिता दर्शाववा अनेक सुंदर पद्यो प्रयोज्यां छे, ते आ ग्रंथनी मोटी विशेषता छे.
&
२. नंदी. सूत्र.
३.
४.
५.
लो. त. नि. श्लो. ३-४.
६.
७.
८.
लो. त. नि. श्लोक १८.
एजन.
एजन, श्लो. २३-३१. एजन, श्लो.
३८.
एजन, श्लो. ४०.
एजन,
श्लो. ४१-७५.

संदर्भ

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जैन परंपरामां परिचारणाभेदविचार - एक तुलनात्मक नोंध
- नगीन जी. शाह - जैन ग्रंथोमां 'परिचारणा' शब्दनो प्रयोग मैथुनक्रियाना अर्थमां थयो छे. उपनिषदोमां पण आ शब्द आ अर्थमां वपरायो छे. अहीं उपनिषदोमांथी बे स्थानो उद्धृत करीए छीए. कठोपनिषद् १.२ मां यम नचिकेताने कहे छे : इमा रामाः सरथाः सतूर्या न हीदृशा लम्भनीया मनुष्यैः । आभिर्मत्प्रत्ताभिः परिचारयस्व मरणं मानुप्राक्षीः । छान्दोग्य उपनिषद् (४.४)मां ज्यारे सत्यकाम तेनी माताने पोतानुं गोत्र (पितृवंश के पितृकुळ) पूछे छे त्यारे माता तेने उत्तर आपे छे : नाहमेतद् वेद तात ! तद्गोत्रस्त्वमसि, बह्वहं चरन्ती परिचारिणी यौवने त्वामलभे ... । बौद्ध परंपरामां पण आ शब्द आ अर्थमां प्रयोजायेलो मळे छे.
पन्नवणासूत्रना ३४मा पदमां (प्रकरणमां) परिचारणाना नीचे मुजब पांच भेदो जणाव्या छे - मनःपरिचारणा, रूपपरिचारणा, शब्दपरिचारणा, स्पर्शपरिचारणा अने कायपरिचारणा. ___ मनःपरिचारणानो अर्थ छे केवळ इच्छाथी/संकल्पथी ज साद्यंत समग्र मैथुनक्रिया पूर्ण थई जाय छे अने पूर्ण तुष्टि थाय छे. आ परिचारणा आणत-प्राणत-आरण-अच्युत-कल्पगत देवोमां होय छे.
रूपपरिचारणानो अर्थ छे केवळ सकाम दृष्टिमात्रथी ज साद्यंत समग्र मैथुनक्रिया पूर्ण थई जाय छे अने पूर्ण तुष्टि अनुभवाय छे. आ परिचारणा ब्रह्मलोक अने लोकांतककल्पगत देवोमां होय छे. __ शब्दपरिचारणानो अर्थ छे केवळ शब्दश्रवणमात्रथी ज साद्यंत समग्र मैथुनक्रिया पूर्ण थाय छे अने पूर्ण संतोष अनुभवाय छे. आ परिचारणा महाशुक्र अने सहस्रारगत देवोमां होय छे.
स्पर्शपरिचारणानो अर्थ छे केवळ हस्तादिना स्पर्शमात्रथी ज साद्यंत समग्र मैथुनक्रिया पूर्ण थाय छे अने पूर्ण संतोष प्राप्त थाय छे. आ परिचारणा सनतकुमार अने माहेन्द्रकल्पना देवोमां होय छे.
कायपरिचारणामां देव-देवी, मिथुन रचाय छे अने घर्षण द्वारा मैथुनक्रिया

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अनुसंधान-१७• 201 पूर्ण थाय छे. आ परिचारणा सौधर्म अने ईशानगत देवोमां होय छे. ___ मन:परिचारणा आदि पांच परिचारणाओनो जे जैन विचार छे तेनु साम्य सांख्य परंपरामां प्राप्त संकल्पसिद्धि, दृष्टिसिद्धि आदि छ सिद्धिओ साथे छे. आ छ सिद्धिओनुं वर्णन सांख्यकारिका ३९ उपरनी युक्तिदीपिका टीकामां मळे छे. ते वर्णन नीचे प्रमाणे छे.
(१) संकल्पसिद्धि - सृष्टिना गारंभे जीवोमां सत्त्वगुण प्रबळ होय छे. एटले तेओ शरीरसंयोग विना के बळ संकल्प द्वारा ज पूर्ण कामसुख पामे छे. केवळ संकल्प द्वारा ज तेमनी मैथुनक्रिया पूरी थाय छे.
(२) दृष्टिसिद्धि - सृष्टिना बीजा तबक्के जीवोमां सत्त्वगुण कंईक क्षीण थाय छे. एटले तेमने संकल्पसिद्धि होती नथी. तेमनी मैथुनक्रिया केवळ सकाम दृष्टिपात द्वारा पूर्ण थाय छे. अत्यारे पण केटलांक प्राणीओमां आ सिद्धि जणाय छे. काचबी काचबा प्रति सकाम दृष्टिपात करी गर्भ धारण करे छे.
(३) वासिद्धि - सृष्टिना त्रीजा तबक्के सत्त्वगुणमां वधु क्षीणता आवे छे. एटले जीवोने पहेली बे सिद्धिओ होती नथी. तेमनी मैथुनक्रिया केवळ प्रियजनना शब्दश्रवण द्वारा पूरी थाय छे. अत्यारे पण शंखी शब्दश्रवण द्वारा गर्भ धारण करे छे. प्रियजन साथे मधुर आलाप करी मनुष्यव्यक्ति प्रचुर आनंद पामे छे ते आ सिद्धिनो अवशेष छे.
(४) हस्तसिद्धि - सृष्टिना चोथा तबक्के जीवगत सत्त्वगुणमां कंइक वधारे क्षीणता आवे छे. एटले, जीवोने पहेली त्रण सिद्धिओ होती नथी, तेओ केवळ हाथना स्पर्श द्वारा संपूर्ण कामसुख पामे छे. तेमनी मैथुनक्रिया केवळ स्पर्शथी ज पूर्ण थाय छे. आजे पण प्रियजनना हाथने दबाववाथी अत्यन्त आनंद थाय छे ते आ सिद्धिनो अवशेष छे.
(५) आश्लेषसिद्धि - सृष्टिना . पांचमा तबक्के जीवोमां सत्त्वगुण वधु क्षीण थाय छे, एटले जीवोने पहेली चार सिद्धिओ होती नथी. केवळ आश्लेष द्वारा तेमनी मैथुनक्रिया पूर्ण थाय छे. (६) द्वन्द्वसिद्धि - सृष्टिना छठ्ठा तबक्के पूर्ववर्ती सत्त्वशक्तिमां वधु क्षीणता

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अनुसंधान - १७•202
आवे छे एटले पूरा कामसुख अने पूर्ण मैथुनक्रिया माटे जीवोने शरीरसंघर्षण जरूरी बने छे.
संकल्पसिद्धिनुं मनः परिचारणा साथे, दृष्टिसिद्धिनुं रूपपरिचारणा साथे, वाक्सिद्धिनुं शब्दपरिचारणा साथे, हस्तसिद्धि - आश्लेषसिद्धिनुं स्पर्शपरिचारणा साथै अने द्वन्द्वसिद्धिनुं कायपरिचारणा साथे साम्य छे. जैनोए परिचारणाविचार देवोने अनुलक्षीने कर्यो छे. ज्यारे सांख्ये सर्व जीवोने अनुलक्षीने कर्यो छे. जैनोनी जेम महाभारत पण जणावे छे के देववर्गोमां पांच प्रकारे साद्यंत समग्र मैथुनक्रिया पूर्ण थाय छे. महाभारतनो श्लोक
सन्ति देवनिकायाश्च सङ्कल्पाज्जनयन्ति ये । वाचा दृष्ट्या तथा स्पर्शात् सङ्घर्षेणेति पञ्चधा ॥

१५. ३८. २१

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कौशिक : एक अप्रसिद्ध वैयाकरण
___- नीलाञ्जना सु. शाह पाणिनीय धातुपाठ परना वृत्तिग्रंथोमां, जे केटलाक अप्रसिद्ध वैयाकरणोना मतना उल्लेखो मळे छे, तेमांना एक कौशिक नामना वैयाकरण छे. तेमणे पाणिनीय धातुपाठ पर वृत्ति लखी होवानुं मनाय छे.' तेमनी ए वृत्ति हाल उपलब्ध नथी, पण तेमना केटलाक मतोनो उल्लेख क्षीरस्वामीकृत 'क्षीरतरंगिणी' (ई.स.नी अगियारमी सदी) 'दैव' · परनी 'पुरुषकार वृत्ति' (ई.सनी तेरमी सदी) अने सायणकृत 'माधवीया धातुवृत्ति' (ई.स.नी चौदमी सदी)मां मळी आवे छे.* तेमना धातुसूत्रो विशेना मत सहुप्रथम आपणने क्षीरतरंगिणी (क्षीत)मा उपलब्ध थाय छे तेथी तेओ अगियारमी सदी पहेला थई गया हशे ए चोक्कस छे. तमना धातुओ विशेना आ मतोने 'क्षीत'ना क्रमानुसार अहीं दर्शाव्या छे जेथी एक समर्थ धातुवृत्तिकार तरीकेनी तेमनी प्रतिभानो परिचय संस्कृत व्याकरणशास्त्रना अभ्यासीओने थाय.
१. दध धारणे । क्षीत (पृ. १५).. 'कौशिकस्तु दद धारणे दध दाने इति पाठं व्यत्यास्थात् । ददते मणिम्, दधते धनमर्थिभ्यः इति' । क्षीरस्वामी लखे छे के सामान्य रीते मोटा भागना धातुपाठोमां 'दद दाने अने दध धारणे होय छे तेने बदले कौशिक 'दद'नो अर्थ 'धारणे' करे छे अने 'दध'नो 'दाने' करे छे. कौशिकना मतना समर्थनमा जे 'ददते मणिम्' एवं वाक्य क्षीरस्वामीए एक्युं छे ते पूरुं वाक्य 'निरुक्त'मां मळे छे तेमां दद धारणेना समर्थनमा 'अक्रूरो ददते मणिम्' । 'विश्वे देवाः पुष्करे त्वाददन्ता' (ऋ. ७. ३३. ११)-आ बने वाक्यो आप्यां छे. टीकाकार दुर्गे पण आ बाबतनुं समर्थन करतां कडं छे : लोकेऽप्यं ददतिर्धारणार्थे भाष्यते । माधवीया धातुवृत्ति (माधावृ पृ. ५५)मां आ ज धातुसूत्रना संदर्भमां सायण लखे
* युधिष्ठिर मीमांसक (सं)क्षीरतरंगिणी (बहालगढ, हरियाणा) द्वितीय आवृत्ति,
सं. २०८२; युधिष्ठिर मीमांसक, दैव-पुरुषकारवार्तिक, अजमेर, प्रथम संस्करण, सं. २०१९; द्वारिकादास शास्त्री, माधवीया धातुवृत्ति, वाराणसी, द्वितीय संस्करण, १९८३.

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अनुसंधान-१७. 204 दान इति केचित्पठन्ति, 'दद दाने' इत्यत्र धारणे इति तदयुक्तम् । तेमणे कौशिकनुं नाम आप्युं नथी. ते पोते आ मतने अयोग्य ठेरवे छे अने तेना समर्थनमां शिशुपालवधना श्लो. १९. ११४ने तेमज काव्यप्रकाशना श्लो. १०.५९३ने टांके छे जेमां अनुक्रमे दद धातु दानना अने दध धातु धारणना अर्थमां प्रयोजायो छे.
दाददो दुद्ददुद्दादी दादादो दुददी ददोः..... ददः ॥(शिशु १९. ११४) तद्वेषोऽसदृशोऽन्याभिस्त्रिभिर्मधुरताभृतः । दधते सुलभां शोभां तदीया विभ्रमा इव ॥ (काव्यप्रकाश, १०. ५९३) , एक नोंधपात्र बाबत ए छे के क्षीरस्वामीए कौशिकनो आ मत आप्या बाद एक तटस्थ विवेचकने शोभे तेवो सरस खुलासो कर्यो छे : युक्तायुक्तत्वे त्वत्र सूरयः प्रमाणम् । वयं हि मतभेदप्रदर्शनमात्रेणैव कृतार्थाः । मुनिमुख्यानां वाक्यं कथंकारं विकल्पयामः, वयमपि हि स्खलन्तोऽन्यैः कियन् नोपलप्स्यामहे । योग्यायोग्यत्वनी बाबतमां मुनिओ प्रमाण छे. अमे तो मात्र मतभेद- प्रदर्शन करीने कृतार्थ थईए छीए. मुख्य मुनिओनां वाक्योनी अमे केवी रीते छणावट (साचुं शुं खोटं शुं ?) करीए ? अमारी भूल थाय तो शुं अमे पण केटला ठपकाने पात्र नहीं थईए ? (पुरुषकार वृत्ति (पृ. १२)मां कृष्ण लीलाशुके कौशिकना मत साथे आ खुलासो पण आप्यो छे. मात्र बोपदेवना धातुपाठ, कविकल्पद्रुम (पृ.३४)मां दध ददे एवो पाठ मळे छे जे कौशिकना मतनुं समर्थन करे छे... ___२. युतृ जुतृ भासने । क्षीत (पृ. २०) ..... कौशिकस्तु ज्योतिः सिद्धये जुर्ति ज्युति मन्यते । ज्योतिश्च धुतेरसिजादेश्च । (उ. २. ११०) इति सिद्धम् । जुतिरिति दुर्ग: । कौशिक ज्योति: शब्दनी सिद्धि माटे जुति उपरांत ज्युति एवो धातु पण सूचवे छे. मोटाभागना बधा धातुपाठोमां क्षीतनी जेम ज भ्वादि गणना आ धातुओनो पाठ छे. 'क्षीत'कार उणादि सूत्र द्युतेरसिजा० (२-११०)थी आ शब्दनी सिद्धि दर्शावे छे. एनो अर्थ ए थयो के एमने 'ज्युति' जेवो धातु मानवानी जरूर लागती नथी. 'क्षीत'ना संपादक युधिष्ठिर मीमांसके दर्शाव्युं छे के क्षीरस्वामीए 'अमरकोश' परनी 'अमरकोशोद्घाटन' टीकामां 'ज्योतिः' (३-३.२३१) शब्दने समजावतां 'ज्योतते

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अनुसंधान-१७• 205 ज्योतिः' कह्यु छे, तो शतपथब्राह्मण (१.५.३.१)मां 'अवज्योत्यमानम्' प्रयोग मळे छे अने निरुक्त (२-२८-१६)मां ज्वलतिना कर्मोमां 'द्योतते ज्योतते'ए बे धातुनो पाठ मळे छे. तेथी मीमांसकनुं मानवं छे के अर्वाचीन आचार्योए पोताना समयमां आ धातुनो प्रयोग नहीं जोयो होय तेथी 'द्युत दीप्तौ'-ए धातुमांथी ज्योतिः निष्पन्न करे छे.२ आ संदर्भमां ग. बा. पल्सुलेनो मत नोंधवा जेवो २.२ तेओ माने छे के मळ धातु तो ज्युत् ज हशे पण पाछळथी प्राकृत भाषानी असरने लीधे जुत् थई गयो. आ दृष्टिए जोईए तो कौशिके प्राचीन धातुने दर्शाव्यो जणाय छे. बोपदेवना कवि. (पृ. २९)मां ज्युत् भासने' मळे छे ए नोंधवू घटे. ___३. विथ वेथ याचने । क्षीत. (पृ. २१)..... कौशिकस्तु अविथुरसिद्धये यातन इत्याह, नन्न व्यथेः सम्प्रसारणं किच्च । (उ. १. ३९) इति सिद्धेः । आ बाबतमा क्षीरस्वामी नोंधे छे के कौशिक विथुरः ने विथ वेथू परथी सिद्ध करवा आ बने धातुओनो अर्थ याचनाने बदले यातना सूचवे छे. क्षीरस्वामी आ मतनो अस्वीकार करतां कहे छे के आ धातुओ साथे विथुरः (पीडा आपनार)ने सांकळवानी जरूर नथी. कारणके उणादि सूत्र व्यथेः (उ. १. ३९)थी भ्वादि धातु 'व्यथ भयसञ्चलनयोः'नुं संप्रसारण थई विथुरः रूप थयुं छे. नोंधq घटे के माधावृ (पृ. १९१)मां पण व्यथ ने लगता धातुसूत्रमा ज विथुर:नी उपर्युक्त उणादिसूत्रथी ज व्युत्पत्ति दर्शावी छे, क्षीरस्वामीए कौशिकना आ मतनुं स्पष्ट खंडन कर्यु छे...
'माधावृ' (पृ. ६३)मां मळतो कौशिकनो मत आ धातुओने लगतो छे पण ते तेमना अर्थनी बाबतमां नहीं पण स्वरूपने लगतो छे. सायण विथवेथू याचने । धातसूत्रनी वृत्तिमां कहे छ : द्वितीयो दान्तः आद्यो धान्तः इति कौशिकः · कौशिकना मत प्रमाणे विधृ अने वेदृ एम आमनुं स्वरूप जोईए. तेमना आ मतने कोई पण धातुपाठनुं समर्थन मळतुं नथी. सायणे वधारामां एम पण नोंध्यु छ के कौशिकना मतनो क्षीरस्वामीए अस्वीकार कर्यो छे. धातुना स्वरूप अंगेना आ मतनो निर्देश ज क्षीरस्वामीए कर्यो नथी, तो तेने दोषित ठराववानो प्रश्न क्यां रहे ? सायण क्षीरस्वामीए आ धातुना अर्थ अंगेना कौशिकना मतना क्षीतमां करेला अस्वीकारनी वात

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अनुसंधान-१७ • 206 करता जणाय छे. __४. श्च्युतिर् क्षरणे । क्षीत. (पृ. २३)..... कौशिकस्तु श्रुतिमयोप, मन्यतेश्चोतति । कौशिक भ्वादि गणना आ धातुनो 'थुति' ए रीते 'य'कार वगरनो पाठ करे छे. 'माधावृ'मां (पृ. ६७)सायणे कौशिकना नाम वगर आ मतनो निर्देश कर्यो छे अने तेना मतना समर्थनमां, भट्टभास्करे टांकेली ऋग्वेदनी ऋचाओ आपी छे : अत्र थुतिरित्ययकारमपि पठन्ति । तथा च 'मधुश्चुतं घृतमिव सुपूतम् .. । [ऋ. ४. ५७.२], श्चोतन्ति ते वसोः .... [ऋ. ३. २१. ५] इत्यादौ भट्टभास्करः । तथा च मैत्रेयोऽपि - श्रुतिरित्यप्येके पठन्ति । सायणे नोंध्या प्रमाणे मैत्रेये पण 'धातुप्रदीप' (पृ.७)मां केटलाकनो कहीने नाम आप्या वगर कौशिकना आ मतनो निर्देश कर्यो छे. माधावृ.मां, धातुसूत्रोना संदर्भमां भट्ट भास्कर के जे पोताना अभिप्रायना संदर्भमां वैदिक ऋचाओ टांके छे तेमना केटलाक मत मळे छे.. ___ कौशिकने भट्ट भास्कर उपरांत हेमचंद्रना धातुपाठनुं समर्थन पण मळी रहे छे, कारणके हेमचंद्र हेमधातुमाला (पृ.३३)मां चुत, श्चुत, श्च्युत क्षरणे -एम त्रणे आपे छे. कवि (पृ.२९)मां चुत् च्युति क्षरे-बने मळे छे. नोंधवू जोईए के भट्टिकाव्यमां तो आश्च्योतद्रुधिरम्.....(१७.११)-एम श्च्युत् धातुनो प्रयोग मळे छे.
५. द्रा आयासे च । क्षीत. (पृ. ३३) आयासं कदर्थनम् । कौशिकस्त्वायामे । दैर्घ्यविशिष्टायां क्रियायामित्याख्यत् ।
कौशिक द्राघुना अर्थनी बाबतमां क्षीरस्वामीथी जुदा पडीने आयाम ए अर्थ दर्शावे छे अने आयामनो अर्थ पण दीर्घताथी विशिष्ट एवी क्रिया करे छे. 'माधावृ' (पृ. ८०) पण 'द्राघु आयामे आयामो दैर्घ्यक्रियेति कौशिकः।' कहीने कौशिकनो उपर्युक्त मत ज आपे छे.
क्षीरस्वामी, चान्द्र, जैनेन्द्र, कातंत्रव्याकरणकार, शाकटायन-आमां मोटाभागना धातुवृत्तिकारो आयासः अर्थ ज आपे छे. कौशिकना मतने सायण उपरांत बोपदेवतुं समर्थन मळी रहे छे. जो के बोपदेवे कवि. (पृ. १६)मां द्राघृङ् श्रमायामाशकितषु । एम त्रणे अर्थ आप्या छे. श्री. ग. बा. पल्सुलेए जणाव्यु छे के हस्तप्रतोमां अमुक अक्षरोमां, एकने बदले बीजो वंचावानो संभव
यामा रहे छे. जो के बाद श्री. ग. बा. पल्सुलेए संभव

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अनुसंधान-१७• 207 रहे छे तेवी रीते मनो स वंचावाने लीधे ज आयामनुं आयासे वंचायु छ.५ खरेखर द्राघृ धातुनो साचो अर्थ आयाम: छे कारणके द्राधिमान, द्राधिष्टआ बधा शब्दोचें मूळ द्राघ धातु ज छे. आम धातुओना अर्थनी बाबतमां कौशिकनी दृष्टि साचा अर्थने पकडे छे, एवी छाप पडे छे..
६. हेड विबाधायाम् । 'क्षीत'. (पृ. ५६)- कौशिकस्तु नैतानाह । क्षीरस्वामी लखे छे के कौशिक आ धातुओनो पाठ करता नथी. आ परथी पण स्पष्ट थाय छे के कौशिके समग्र धातुपाठ पर वृत्ति लखी होवी जोईए. क्षीरस्वामीए अहीं 'एतान्' एम बहुवचननो प्रयोग कर्यो छे तेथी 'हेड विबाधायाम्' अने ते पहेलांना ओछामां ओछा बे धातुओ 'पिट शब्दे' अने "विट आक्रोशे' एम त्रण धातुओनो कौशिक धातुपाठमा समावेश करता नथी एवो अर्थ थयो. 'माधा', अने 'धाप्र'मां हेड विबाधायाम् अने विट आक्रोशे नथी. पिट शब्दसंङ्घातयोः धातु बनेमां-माधावृ (पृ.१०४) अने धाप्र(पृ.२३)मां अने बीजा धातुपाठोमां मळे छे. हेड विबाधायाम् भाग्ये ज कोई धातुपाठमां मळे छे, ज्यारे मोटेभागे हेठ विबाधायाम् मळे छे. आक्रोशना अर्थमां विट मात्र कवि(पृ.२३)मां मळे छे. आ संदर्भमां ग. बा. पल्सुलेनो मत एवो छे अमुक धातुओ अमुक अर्थमां भाषा अने साहित्यमा प्रयोजाया नथी के पछीना समयमां अनार्य गणाईने धातुपाठमां समावाता बाध थया तेथी केटलाक धातुवृत्तिकारो तेमनो पाठ करता नथी.
७. कुडि वैकल्ये । क्षीत (पृ.५७) कुटि इति कौशिकदुर्गों । कुण्टति । कौशिक अने दुर्ग भ्वादि गणना कुडिने बदले कुटि एम पाठ करे छे. माधावृ (पृ.११४)मां आ ज प्रमाणे कौशिकने दुर्गना मतनो उल्लेख छे. सायणे त्यां नोंध्यं छे के धातुपाठमां अहीं डान्त धातुओना पाठर्नु प्रकरण चाले छे माटे शाकटायन प्रकरणना अनुरोधथी कुडि धातुने ज माने छे. दैव परनी पुरुषकार वृत्ति (पृ. ६७) कुठीति कौशिकदुर्गों । एम मत आपे छे. कुडिनुं कुण्डति, कुटिनुं कुण्टति अने कुठिनु कुण्ठति रूप थाय छे. मैत्रेय, कातंत्रकार, अने काशकृत्स्न वैकल्यना अर्थमां, कुड धातु आपे छे, चान्द्र जैनेन्द्र शाक्टायन अने हेमचंद्र कुट धातुनो पाठ करे छे ज्यारे बोपदेव कविमां कुड (पृ. २६) कुट (पृ.२२) अने कुठ

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अनुसंधान-१७. 208 (पृ. २४) एम त्रणे आपे छे एवो संभव छे के पुरुषकार वृत्तिमां कुटने बदले कुठ वंचायुं होय कारणके हस्तप्रतमा टने ठनो गोटाळो थवानो संभव छे.
८. मुडि खण्डने । क्षीत (पृ. ५७)-मुटि इति कौशिकदुर्गोंमुण्टति । भ्वादिगणना मुडि खण्डने धातुनो कौशिक अने दुर्ग मुटि पाठ कहे छे. माधावृ (पृ. ११३)मां, धा. प्र. (पृ. २६) अने लगभग बधा ज धातुपाठमां मुडि एम धातु मळे छे. दैव परनी पुरुषकार वृत्ति (पृ. ६४)मां मुडि खण्डने-ना संदर्भमां शुठीति कौशिकदुर्गौ । शुण्ठति मळे छे. तेमां मुटिने बदले शुठि कदाच वंचायुं होय तेम क्षीतना संवादो युधिष्ठिर मीमांसकनु मानवं छे. प्रकरणनी दृष्टिए पण शुठि अहीं बंध बेसतुं नथी.
९. शुठि शोषणे । श्रीत (पृ. ६०)-एनं कौशिको नाध्येष्ठ । क्षीरस्वामी जणावे छे के भ्वादि गणना आ धातुनो कौशिक पाठ करतो नथी के एने स्वीकारतो नथी. माधावृ (११५)मां, धाप्र (पृ. २८)मां, पुरुषकारवृत्ति (पृ. ६३) अने कवि (पृ. २५)मां शुठ शोषणे धातु आपे छे. शुठ धातु परनी आवेलो शुण्ठी (सूंठ) शब्द प्रचलित छे (माधावृ. पृ ११५). आ धातुनो पाठ करवा केम कौशिके ना पाडी हशे तेनो ख्याल आवतो नथी. चान्द्र व्याकरणमां आ धातुनो पाठ नथी.- तेने अनुसरीने कदाच आवो मत कौशिके दर्शाव्यो होय. .
१०. मेप रेपृ लेप गतौ । क्षीत. (पृ. ६३)-हेप् च इति कौशिकः । ___माधावृ (पृ. ११७)मां पण उपर्युक्त धातुसूत्रनी व्याख्यामां आम कौशिकनो नाम वगर निर्देश छे : क्वचित् पढ्यते हेप धेपृ इति च । आ हे धातु, वर्तमानकाळ तृ. पु. एकवचन- रूप हेपते थाय छे, आ धातु कोई धातुपाठमां मळतो नथी, ते नोंधq घटे.
११. बर्फ, रफ, रफि, अर्ब, बर्ब, कर्ब, खर्ब, गर्ब, धर्ब, शर्ष, षर्ब.... नर्ब गतौ । क्षीत.. (पृ. ६८) - अ.त्यादौ रेफस्थाने नकारं कौशिको मन्यते । माधावृ (पृ. १२५)मां आ ज मत बीजा शब्दोमां मळे छे. अर्बादियो नोपधा इति कौशिकः' अने कौशिक भ्वादिगणना आ धातुसूत्रना अर्बथी

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अनुसंधान-१७• 209 नर्ब सुधीना बारे धातुओने नोपध माने छे एटले के तेमनुं स्वरूप अन्ब, बन्ब, कन्ब, एम थर्बु जोईए. नोंधq घटे के मात्र कवि. (पृ. ३९)मां आ धातुओना अर्ब अने अन्ब, बर्ब-बन्ब, कर्ब-कन्ब-एम बने रूपो आप्या
आ धातुओना संदर्भमां, ग. बा. पल्सुलेए एम जणाव्युं छे के शारदालिपिमां र अने न बंने लगभग सरखा वंचाय छे तेथी लिपि वांचवाना गोटाळाने लीधे आम बन्युं हशे. कवि. सिवायना बधा ज धातुपाठ अर्ब-बर्ब एम पाठ आपे छे.
१२. वन भण धण शब्दे । क्षीत. (पृ. ७२) धणति । कौशिकस्तु दन्त्यान्तमाह ।
कौशिक आ धातुसूत्रमांना धण शब्दे ए भ्वादि गणना धातुनो धन एम पाठ करे छे. माधावृमां अने धाप्रमां आ धातुनो निर्देश नथी. मात्र काशकृत्स्न धातुपाठ (पृ. २५)मां धन शब्दे मळे छे ज्यारे बोपदेवना कवि. (पृ. ३६)मां धन् रखे एम मळे छे. कवि. परनी धातुदीपिका टीकामां तेना दृष्टांत तरीके 'धनति मृदङ्गः ।' एम पण आप्युं छे आम कौशिकने काशकृत्स्न व्याकरणना कर्ता अने बोपदेव बनेनुं समर्थन मळी रहे छे.
१३. त्सर छद्मगतौ । क्षीत. (पृ. ८५)-त्सम इत्यपीति कौशिकःत्सद्मति । कौशिके भ्वादि गणना धातु त्सर ने बदले त्सम सूचव्यो छे अने तेनुं वर्तमानकाळनुं रूप त्सद्मति दर्शाव्युं छे. कोई धातुपाठमां आ धातुनो पाठ मळतो नथी..
१४. कव शब्दे । क्षीत. (पृ. १०३)- कशेति कौशिकः । कौशिक अहीं कश शब्दे नो पाठ करे छे. 'क्षीत'ना संपादक युधिष्ठिर मीमांसक नोंधे छे के अहीं शकारान्त धातुओना पाठमां वच्चे कव धातु आवे छे, ते बंधबेसतो नथी. प्रकरणना अनुरोध प्रमाणे कश धातु योग्य छे. 'माधावृ' के 'धाप्र'मां आ कश शब्दनो पाठ नथी. हेमधातुमाला (पृ. ५२) अने कवि. (पृ. ४८)मां कश शब्दे मळे छे. ग. बा. पल्सुलेना मत प्रमाणे आ धातु पाछळथी उमेरायेलो लागे छे. कारणके प्राचीन धातुपाठमां आ धातु मळतो नथी.१० कशा (चाबूक) शब्दने अमरकोश (२-१०-३१) परनी

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'व्याख्यासुधा' नामनी टीकामां कश शब्दे परथी व्युत्पन्न करवामां आव्यो छे आ कश धातु अदादि कस ( कश) गतिशासनयोः धातु करतां जुदो छे.
१५. स्रन्भु विश्वासे । (पृ. ऊष्मान्तप्रस्तावात् । भ्वादि गणना
१०८ ) स्रन्हु इति कौशिक:- संहते, खन्भु ने बदले सन्हु धातुनो पाठ करे आ धातु मात्र कवि. (पृ. ५६) आपे छे अने तेना परनी टीका धातुदीपिकाना कर्ता दुर्गादास लखे छे : धातुरयं कैश्चिन्न मन्यते । सामान्य ते मोटाभागना धातुपाठो सम्भु विश्वासे एम आ धातुनो पाठ आपे छे. कौशिकने आ बाबतमां कविना कर्ता बोपदेवनुं सबळ समर्थन मळी रहे छे.
छे
-
१६. क्षजि गतिदानयोः । क्षीत. (पृ. ११२) क्षीर नोंधे छे के क्षजेति कौशिकः । आ ज प्रमाणे माधावृ. (पृ. १९२) मां पण कौशिकनो आ मत मळे छे के भ्वादि गणना आ धातुनो पाठ क्षज थवो जोईए. जो क्षजि पाठ करीए तो इदितो नुम् धातोः । (पा. ७. १. ५८) सूत्रथी क्षञ्जते वर्तमानकाळनुं रूप थाय अने जो क्षज करीए तो क्षजते एम रूप थाय. बोपदेव कवि. (पृ. १८) मां क्षजि क्षज बंने आपे छे. कौशिके भाषा के साहित्यमां क्षजते वगेरे एवां आ धातुनां रूपो जोयां हशे, तेथी तेओ आ सूचन करे छे.
१७. दाशृ दाने । क्षीत. (पृ. १३२) - दायृ दान इति कौशिकः । भ्वादि गणना आ धातुनो पाठ दाशृ नहीं पण दायृ थवो जोईए एम कौशिक माने छे. दाशृ होय तो वर्तमानकाळनुं रूप दाशते थाय छे अने दाय होय तो दायते थाय छे. माधावृमां कौशिकना आ मतनो उल्लेख नथी. मात्र बोपदेवना कवि. (पृ. ४२ ) मां दायृञ् दाने एम मळे छे.
१८. शिजि अव्यक्ते शब्दे । क्षीत. (पृ. १७९) शिजि पिजि इति कौशिकः । पिंक्ते पिञ्जरः । कौशिक अव्यक्त शब्दना अर्थ दर्शावता धातु तरीके अदादिगणना आ शिजि उपरांत पिजिने पण आ धातुपाठमां गणाववा इच्छे छे. माधावृ (पृ. ३३५) मां सायण नोंधे छे अयं पिञ्जिश्च द्वावव्यक्ते शब्दे' इति काश्यपः । आम काश्यपनो मत पण कौशिक जेवो ज छे

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के आ धातुसूत्रमां शिजि साथै पिजिनो पाठ थवो जोईए. अव्यक्त शब्द ए अर्थमां पिजि धातु कोई पण धातुपाठमां मळतो नथी.
ग. बा. पल्सुलेनो आ संदभभां एवो मत छे के आ धातु प्रमाणमां सहेज पाछळथी उमेरायेलो हशे के गभ नेम पण एनी साथे ज्यारे ए उमेयो त्यारे एनो अर्थ संकळायेलो न हतो. ११ जान्त होवाथी तेने शिजि जोडे मूकीने कोईए एनो अर्थ अव्यक्त शब्द कर्यो, तो तेना पछीना धातु पृच सम्पर्के साथे एने सांकळीने अन्यए सम्पर्के के सम्पर्चने अर्थ कर्यो तो केटलाके पिंगलः पिंगलक: जेवा शब्दोनो मूळ धातु कल्पीने एनो अर्थ 'वर्ण' कर्यो, अने अमुक वैयाकरणोए पिञ्जलः (घासनो पूळो) साथे एनो मेळ बेसाडीने तेनो अर्थ 'अवयव' पण कर्यो. बोपदेवना कवि. (पृ. २८) मां पिजनो अर्थ वर्णपूजयोः एम मळे छे, जेनुं एक पाठांतर वर्णकूजयो: मळे छे अने कूजनो अर्थ अव्यक्त शब्द ज थाय छे. कौशिक अने काश्यप पिजिनो अर्थ 'अव्यक्त शब्द' करे छे, जेनुं वर्तमानकाळनं रूप पिंक्ते थाय छे. गुजराती भाषामा रू ने पिंजवुं, रूनुं पिंजण वगेरे शब्दो वपराय छे अने तेमनो आ पिज धातु साथे संबंध कदाच दर्शावी शकाय.
(पृ. १८० ) - पूचि इति कौशिक:
१९. पृची सम्पर्के I क्षीत. पृङ्कते । माधावृमां (पृ. ३३६) मां अदादि गणना आ धातुसूत्रना संदर्भमां सायणे नोंध्युं छे के इदित्तृतीयान्तः इति कौशिकः । एटले अर्थ एवो थयो के कौशिक पृचीने बदले पृजि पाठ आपे छे. क्षीतमां आ बाबत कोई चर्चा नथी, पण सायणे स्पष्ट कयुं छे के सम्पृचादि सूत्र ( ३. २. १४२) मां 'काशिकावृत्ति 'मां स्पष्ट लख्युं छे के 'पृची सम्पर्के' इति रुधादिर्गृह्यते न त्वदादिः । तेथी पृची ए स्वरूप बराबर छे. वळी उणादिवृत्तिमां पर्जन्यः शब्दनी व्युत्पत्ति 'अर्जेः पर्ज वा' ए धातुथी अन्यः प्रत्यय लगाडीने करवामां आवी छे (उणादिवृत्तिमां पर्जन्य: ३-८-६ सूत्र ज छे ने सिद्धांतकौमुदीमां पृषु सेचने परथी तेनी व्युत्पत्ति करवामां आवी छे). आ उपरांत शाकटायन पण पृचै सम्पर्चने । सूत्र आपे छे. तेथी पृची ज बराबर छे अने पृजि ए धातुनुं स्वरूप अयुक्त छे तेम सायण दलील करे छे धाप्र. (पृ. ७९ ) मां अने काशकृत्स्न (पृ. १२६) मां पृजी छे, कवि. मां पृची (पृ. १७) अने

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पूजि (पृ. २०) - ए बने संपर्कना अर्थमां आप्या छे. पुरुषकार वृत्ति (पृ. ४६ ) मां सुधाकरनो मत मळे छे: अत्र भूवादि सूत्रे सुधाकरः पृचि इति द्रमिडा:, वेति नन्दिस्वामी ।
आम कौशिकना पृचि ए धातु स्वरूपने द्रमिडानो ने जैनेन्द्र व्याकरणना वृत्तिकार नन्दिस्वामीनुं समर्थन मळी रहे छे. तो पूजि ए रूपने कवि ना कर्ता बोपदेवनुं समर्थन मळी रहे छे.
२०. बिल भेदने । क्षीत. (पृ. २९८ ) भिल इति कौशिकः - भेलयति भेलः भिल्मम् । कौशिक चुरादि धातु बिलने बदले भिल एम आ धातुनो पाठ करे छे. कवि. (पृ. ४५) मां आवो पाठ मळे छे ते सिवाय बधा धातुपाठमां बिल भेदने एम ज मळे छे. क्षीत. ना संपादके नोंध्युं छे के निरुक्त १. २० मां बिल्मं भिल्मं भासनमिति वा मळे छे. १२ टीकाकार दुर्गे आ भिल्मम् नो अर्थ वेदानां भेदनम् । भेदो व्यासः । एम आप्यो छे पण एना मूळ धातुनो निर्देश कर्यो नथी. पण भिल्मम् ना अर्थ जोतां भिल भेदने ए एनो मूळ धातु होवो जोइए. गुजराती शब्द भेलाणनो मूळ धातु पण कदाच भिल होवानुं अनुमान थई शके.
२१. व्यय क्षये । क्षीत (पृ. ३०१ ) - व्यप व्यय इति कौशिकः । कौशिक 'क्षय'ना अर्थमां चुरादि गणना व्यय क्षये-ए धातु उपरांत व्यप नो पण पाठ करे छे. आ व्यप क्षये ए धातु मात्र कवि. (पृ. ३८) मां मळे छे.
२२. चुषिर विशब्दने । क्षीत. (पृ. ३१३ ) .... घुष विशब्दने इति कौशिकः । कौशिक चुरादि गणना धातु घुषिर् नो घुष एम पाठ करे छे. घुषिर पाठ करीए तो इरितो वा (पा. ३. १. ५७) सूत्रथी लुङ् एटले के अद्यतनकाळनां रूपोमां अङ् विकरण प्रत्यय विकल्पे थाय. वळी क्षीरस्वामी जणावे छे के इरित्वमनित्यण्यन्तत्वे लिङ्गम् । एटले के इर् अनुबन्ध अनित्य ण्यन्तत्वने दर्शावे छे. तेथी घुषिर् ना लुङ् मां त्रण रूपो थाय छे : अजूघुषत् अघुषत् अघोषीत् । जो 'इर्' अनुबन्ध विनाना 'घुष'नो पाठ, कौशिकना मत प्रमाणे करीए तो 'इरितो वा ।' लागु न पडे अने तेथी अद्यतन 'अजूघुषत् अघुषत्' ए प्रमाणे रूप थाय. कौशिके

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अनुसंधान - १७• 213
आ धातुनां अद्यतनकाळमां अमुक ज रूपो प्रयोजातां जोयां होय तेथी तेओ 'घुष' ए पाठनो आग्रह राखे छे एम बने. लगभग पाणिनीय परंपराना बधा धातुपाठमा 'चुरादि गणमां आ धातुनो पाठ 'घुषिर' मळे छे. आ धातुनो अर्थ 'अविशब्दन' के 'विशब्दन' ते विशे वैयाकरणोमां मतभेद प्रवर्ते छे. पण ते बाबतमां कौशिक क्षीरस्वामी साधे सहमत छे तेथी तेनी चर्चा अस्थाने छे.
२३. लुट विलोडने । माधावृ (पृ. १११)..... एतदादयः पाठत्यन्ताष्टवर्गतृतीयान्तां इति कौशिककाश्यपनन्दिद्रमिडाः । माधावृमां नोंधायेलो कौशिकनो आ एक ज मत एवो छे के जे 'क्षीत. 'मां नथी. सायण वधारामां नोंधे छे के ते चास्मादनन्तरे पिटहटी च पेठुः । आ परथी जणाय छे के तेमणे लुट पछी तरत पिट अने हटनो पाठ कर्यो हशे अने लुट, पिट, हट, विट बिट (बेमांथी एकनो पाठ हशे) इट, किट, कटी-आ सातेक धातुओ पछी तरत पठनो पाठ कर्यो हशे कौशिक; तेना जेवो ज एक अप्रसिद्ध वैयाकरण काश्यप (वृत्तिकार ? ) जैनेन्द्र व्याकरणना कर्ता नन्दिस्वामी अने द्रमिड वैयाकरणो आ धातुओनो यन्तने बदले डान्त पाठ करे छे. आ धातुओमांथी मात्र विट आक्रोशे धातुनो 'विड आक्रोशे' एम 'डान्त' पाठ धाप्र. (पृ. २६) अने हैमधातुमाला (पृ. ३१) मां अने कवि (पृ. २७) मां मळे छे.
क्षीत. (पृ. ५६ ) मां 'लुट विलोडने ।' सूत्रनी वृत्तिमां 'लुड इति द्रमिडा: ' एम निर्देश मळे छे. सायणे ए पण नोंध्युं छे के भूसूत्रे सुधाकर:- लुल विलोडने इति लान्तोऽयं दृश्यते, लोलदभुजाकार बृहत्तरंगम्... । ( ३. ७२) इति माघः । डलयोरेकत्वस्मरणम् इति प्रतिविधेयम् ।
माधावृ मां मळतो सुधाकरनो आ ज मत पुरुषकार वृत्ति (पृ. ५८) मां मळे छे. सुधाकरना ड अने ल ने एक मानवाना विधान परथी अनुमान थई शके के ते पण कदाच लुड ने मूळ धातु मानवानो मत धरावता होय. एम न होय तो पण कौशिकने नन्दिस्वामी अने द्रमिडोनुं समर्थन तो मळी ज रहे छे.
उपर्युक्त वृत्तिग्रंथोमां कौशिकना जुदा जुदा धातुओ विशेना कुल २३ मत छे, जेमांना २२ (नं १ - २२) 'क्षीत 'मां छे. माधावृमां कौशिकना नामथी

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अनुसंधान-१७. 214 अपायेला ७मांथी ६ मत (नं. ३, ५, ७, ११, १६, १९) क्षीतमां मळे छे ज्यारे ४ (नं. १, ४, १०, १८) मत एवा छे के जेमां कौशिकनुं नाम नथी, पण क्षीतमां ते कौशिकने नामे छे. 'क्षीत'मां मळता बाकीना १२ मत (नं. २, ६. ८, ९, १२, १३, १४, १५, १७, २०, २१, २२)माधावृमां मळता नथी. ____ 'दैव' परनी 'पुरुषकार' वृत्तिमां जे त्रण मत कौशिकना नामे मळे छे, ते तो 'क्षीत'मां नोंधायेला छे. आम कौशिकना धातुओ विशेना आ मतो साचववानुं श्रेय क्षीरस्वामीने फाळे जाय छे. __ तेमना आ मतोनो अभ्यास करतां एवं चोक्कस लागे छे के तेमणे पाणिनीय धातुपाठ पर सळंग वृत्ति लखी हशे. तेओ पाणिनीय परंपरा उपरांत एमना समयमा विद्यमान बीजी व्याकरणपरंपराओथी सारी रीते परिचित जणाय छे. तेमना अमुक मत कातंत्र व्याकरणना टीकाकार दुर्ग (इसनी आठमी सदी) साथे तो कोई मत चान्द्र व्याकरणकार साथे तो अमुक भत जैनेन्द्र व्याकरणना टीकाकार नन्दीस्वामी अने द्रमिडो साथे मळता आवे छे. __धातुओना स्वरूपो माटेनां तेमनां सूचनो शिष्ट संस्कृत साहित्य उपरांत वैदिक साहित्य पर आधारित जणाय छे. प्राकृत भाषानी असरने लीधे बदलाई गयेला धातुओना मूळ स्वरूपने तेमणे सूचव्यां छे. केटलाक धातुओना डान्त पाठने टान्त सूचववामां तेओ दुर्गने अनुसरता जणाय छे. धातुओना स्वरूपो विशेनो तेमनो अभिगम मौलिक जणाय छे.
धातुओना अर्थ बाबतनां पण तेमणे मौलिक विचारणा दर्शावी छे. लिपिवांचन दोषने लीधे बदलाई गयेला धातुना मूळ अर्थ तरफ ध्यान दोर्यु छे. ___ एमणे सूचवेला नवा धातुओमाथी केटलाक धातु एवा छे के कोई धातुपाठमां मळता नथी. एनो अर्थ ए नथी थतो के ए धातुओ प्रमाणभूत नथी. अगियारमी सदीनीये पहेलां थई गयेला आ वैयाकरण समक्ष एवं साहित्य विद्यमान हशे के जेमां आ धातुओ प्रयोजाया हशे. ए साहित्य अत्यारे लुप्त थई गयुं होवाथी अ ए धातुओ प्रयोजाया होवा- कोई प्रमाण मळे नहीं एम बनी शके.

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अनुसंधान-१७ • 215 आ बधा परथी स्पष्ट थाय छे के कौशिके पाणिनीय धातुपाठनो सांगोपांग अभ्यास करीने पोतानी वृत्तिमां धातुसूत्रो अंगेना महत्त्वनां सूचनो कर्यां हता. तेमना धातुओना स्वरूप अने अर्थ बाबतना वलणने तेमज अमुक धातुओ वधारवाना अभिप्रायने सबळ समर्थन मळे तेवा प्रयोगो मळी आववानी आशा राखीए, कारणके पुरुषकारना शब्दोमां जोईए तो व्याकरणमा प्रयोग ज मुख्य छ :
पाठा व्याख्याश्च धातूनां दृश्यन्ते स्वैरिणः क्वचित् । प्रयोग एव भगवांस्तानवस्थापयेत् पथि ॥
(पृ. १२)
पादटीप १. युधिष्ठिर मीमांसक-संस्कृत व्याकरणशास्त्रका इतिहास, भा.२. (बहालगढ, हरियाणा), सं. २०४१) पृ. ९१ २. युधिष्ठिर मीमांसक, क्षीरतरंगिणी, पृ. २०, पा.टी.६ 3. G. B. Palsule, The Sanskrit Dhātupāthas, (Deccan College, Poona, 1961),
p. 211 8. G. B. Palsule, A concordance of Sanskrit Dhātupāțhas, (Deccan College
Poona 1955) p. 168. ५.G. B. Palsule, Op.Cit, p. 132. ६. G. B. Palsule, The Sanskrit Dhātupāthas, pp 243-245. ७. युधिष्ठिर मीमांसक, दैवम् पुरुषकारवार्तिकम्, पृ. ६४, पाटी ८. ८. G. B. Palsule, The Sanskrit Dhātupāthas, p. 238. 8. G. B. Palsule, Ibid, p. 221. 80. G. B. Palsule, Ibid, p. 234. 88. G. B. Palsule, Ibid, p. 150. १२. युधिष्ठिर मीमांसक, क्षीरतरंगिणी, पृ. २९८, पा.टी. ३.

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कवि. क्षीत
अनुसंधान-१७ • 216 संक्षेपसूचि
उणादिसूत्र बोपदेव रचित कविकल्पद्रुम (धातुपाठ) क्षीरतरंगिणी धातुप्रदीप माधवीया धातुवृत्ति
धाप्र
माधावृ
संदर्भ ग्रंथोनी सूचि १. के. जी. ओक (सं)क्षीरस्वामीकृत अमरकोशटीका अमरकोशोद्घाटन, पूना, प्रथमावृत्ति, १९१३. २. पं शिवदत्त दाधिमथ (सं) भानुजी दीक्षित कृत अमरकोशटीका, व्याख्यासुधा, दिल्ली, द्वितीय
संस्करणम्, १९९५. ३. पं. आशुबोध विद्याभूषण (सं) कविकल्पद्रुम-धातुदीपिकाटीका, प्रथम संस्करणम्, १९८०, __ कलकत्ता. ४. युधिष्ठिर मीमांसक (सं) काशकृत्स्त्र धातुव्याख्यानम्, वाराणसी, सं. २०२२. ५. युधिष्ठिर मीमांसक (सं) क्षीरतरंगिणी, अजमेर, द्वितीयावृत्ति, सं. २०१६. ६. युधिष्ठिर मीमांसक (सं) दैव-पुरुषकारवार्तिकम्, अजमेर, प्रथमावृत्ति, सं. २०१६. ७. युधिष्ठिर मीमांसक (सं) धातुप्रदीप, बहालगढ, प्रथमावृत्ति, १९८६. ८. पंडित शिवदत्त शर्मा (सं) निरुक्तम्, मुंबई, संवत १९८२. ९. शास्त्री द्वारकादास, माधवीया धातुवृत्तिः, वाराणसी, द्वितीयावृत्ति, १९८३. १०. मुनि गुणविजय : हैम धातुमाला, अहमदाबाद, प्रथमावृत्ति, १९२७. ११. Theodor Autrecht (Ed.) The commentary on the Unadi Sutras, Bonn,1859
A.D. १२. G. B. Palsule, Kavikalpadruma, Poona, 1954. 83. G. B. Palsule, A Concordance of Sanskrit Dhātupāthas, Poona, 1955. १४. G. B. Palsule, The Sanskrit Dhatupathas, Poona, 1961. 84. K. V. Abhyankar, A Dictionary of Sanskrit Grammar, Baroda, Third Edi
tion, 1986.

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पत्रचर्चा
मधुसूदन ढांकी
अनुसंधाननो १६ मो दळदार अंक रसपूर्वक जोई गयो. तेमां 'केटलांक संशोधनो / प्रकाशनो' विभाग अंतर्गत नीचे मुजबनी नोंध वांची :
"वि. सं. ९७५मां नागेंद्रकुलना आचार्य विजयसिंहसूरिजीए रचेली 'भुवनसुंदरी कहा' नामक प्राकृत भाषाबद्ध महाकथानुं संपादन विजयशीलचंद्रसूरि द्वारा थतां हाल ते मुद्रणाधीन छे." (पृ. २२७).
आ नोंध उपरांत ए ज अंकमां "भुवनसुंदरीकथायां वर्णितानि सामुद्रिकशास्त्रकथित लक्षणानि" शीर्षकवाळा लेखना प्रारंभे आ प्रमाणे नोंध मूकी छे. "वि.सं. ९७५मां नागेंद्रकुलना आचार्य विजयसिंहसूरिए ८९११ गाथाप्रमाण प्राकृतभाषाबद्ध भुवणसुंदरीकहा नामे अद्भुत कथाग्रंथनी रचना करी छे. अद्यावधि अप्रगट आ ग्रंथ हाल मुद्रणाधीन छे." (पृ. २८). आमां ग्रंथरचनानुं जे वर्ष अपायुं छे ते विचारणीय छे. मने स्मरण छे ते प्रमाणे मूळ ग्रंथकर्ता रचनावर्षनो निर्देश दीधो नथी. ईस्वी १६मी सदीना आरंभे, प्राचीनमध्यकालीन जैन ग्रंथो संबद्ध रचायेली एक महत्त्वपूर्ण सूचि - बृहट्टिप्पणिका - मां ए वर्ष जरूर आपवामां आव्युं छे. तेमां देवायेलुं वर्ष '९७५' साचुं होवामां कोई संदेह नथी; पण तेनो संवत् ते 'विक्रम संवत्' के 'शक संवत्' ते मुद्दानो निर्णय थवो घटे केमके ग्रंथकर्तानी प्रशस्तिमां पुराणा कविओमां पालित्त (पादलिप्त), हरिभद्र, बप्पभट्टि, कालिदास अतिरिक्त 'धनपाल' नुं पण स्मरण कर्तुं छे. कवि धनपाल धारापति परमारराज मुञ्ज अने भोजना समकालीन हता. आथी भुवणसुंदरीकहाना प्रणयिता विजयसिंहसूरिनो समय ईस्वी १० मीनो अंतिम भाग अने ११मीनो पूर्वार्ध ज होई शके. ए हिसाबे '९७५ 'ना वर्षने शक संवत्सर अनुसार घटावतां ज मेळ मळे. एथी रचनाकाळ वि.सं. ९७५ ( ईस्वी ९१९) न होतां श.सं. ९७५ ( ईस्वी १०५३) मानीए तो बरोबर संगति बेसी जाय. आम आ ग्रंथ माटे मानी छे ते मितिथी १३४ वर्ष पछीनो छे. अहीं मूळ ग्रंथप्रशस्तिनो संदर्भगत भाग उद्धृत करूं
छं.

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अनुसंधान - १७ • 218
सिरिपालित्तय-कइबप्पहट्टि - हरिभद्दसूरिपमुहाण ।
किं भणिमो जाणऽज्ज वि न गुणेहिं समो जए सुकई ॥ वासे विरयम्मि जए कालंतरिए य कालिदासम्म । धणवालो सुकइत्तणभारुव्वहणम्मि जइ धवलो ॥
(जुओ Catalogue of Palm-leaf Manuscripts in the śāntinātha Jaina Bhandāra, Cambay, pt 2. GOS. 149, p. 363). अगाउ मारा "वादी - कवि बप्पभट्टिसूरि", Nirgrantha Vol 1, Ahmedabad 1955, p. 18 पर पण प्रस्तुत विजयसिंहसूरिनी उक्ति माटे में ईस्वी १०५३नुं ज वर्ष स्वीकारेलुं.

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अमदावाद - राजनगरना आंगणे योजायेल
शासन सम्राट श्रीविजयनेमिसूरीश्वरजी जैन स्वाध्याय मंदिर आगमप्रभाकर मुनिश्री पुण्यविजयजी ग्रंथालय
पंडित दलसुख मालवणिया प्राकृत ग्रन्थ परिषद् आदिनो उद्घाटन समारोह
जैनाचार्य श्रीविजयसूर्योदयसूरीश्वरजी महाराज तथा तेमना शिष्य आचार्य श्रीविजयशीलचन्द्रसूरीश्वरजी महाराजनी पुनित प्रेरणाथी श्री राजनगर - अमदावादना आंगणे एक अनोखा, विविधलक्षी स्वाध्यायमन्दिरनुं आयोजन ताजेतरमां थयुं, जेनाथी मात्र जैन समाज ज नहि, परंतु व्यापकरूपमा समग्र समाज स्वाध्याय वडे लाभान्वित थई शकवानो छे.
निमित्त :
आ आयोजननुं पायानुं निमित्त बनी प्राकृत ग्रंथ परिषद् भारत देशना प्रथम राष्ट्रपति डॉ. राजेन्द्रप्रसाद तथा पंडित सुखलालजी वगेरे महानुभावोए, जैन आगमोनी भाषा प्राकृत होवाथी, प्राकृत भाषाना साहित्यनो उद्धार करवानी शुभ भावनाथी, ई. १९५३मां आ संस्थानी स्थापना करी हती. प्रथम बनारसमां अने पछीथी अमदावादमां पांगरेली आ संस्थाना आश्रये अत्यंत मूल्यवान अने विश्व प्रसिद्धि पामेलां ३६ जेटलां प्रकाशनो थयां छे. आम छतां आ संस्थाने पोतानुं आगवुं कार्यालय न होवाथी घणी बधी मुश्केली अनुभवाया करती हती. संस्थाना संचालक पं. श्री दलसुख मालवणिया तथा डॉ. हरिवल्लभ भायाणीए आ अंगे आचार्य श्रीविजयशीलचन्द्रसूरिजीनो सहकार सातेक वर्ष अगाउ माग्यो हतो. तेनी फळश्रुतिरूपे, पण जराक मोटा अने बहुआयामी स्वरूपे, आ स्वाध्याय मंदिरनो उद्भव थयेल छे. सोनामां सुगंध :
वि. सं. २०५५ (ई. १९९९) नुं वर्ष जैनोना महान उपकारी गुरु शासनसम्राट जैनाचार्य श्रीविजयनेमिसूरीश्वरजीना स्वर्गारोहणनी अर्धशताब्दीनुं वर्ष हतुं. ए वर्षे उजवणी तो व्यापक धोरणे थई, परंतु अमदावादमां तेओनुं स्थायी अने समाजोपयोगी मूल्य धरावतुं स्मारक थवानुं बाकी रही गयुं हतुं. आ

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अनुसंधान-१७ • 220 जरूरियात पू. महाराजश्रीना ध्यानमां आवतां तेओश्रीए मूळे नानी योजनानुं विस्तरण करीने अर्धशताब्दी स्मृति निमित्ते एक भव्य भवन ऊभुं करावी, तेमां विविध धार्मिक, साहित्यिक, शैक्षणिक, सांस्कृतिक प्रवृत्तिओनो व्याप धरावती संस्थाओवें केन्द्र रचवानो निर्णय लीधो, जेनुं परिणाम आ स्वाध्याय मंदिर गणाय. आथी आ स्वाध्यायमंदिर साथे आचार्य श्रीविजयनेमिसूरीश्वरजीनाम जोडवामां आव्युं छे. . ___आ स्वाध्याय मंदिरमां योजायेला कायमी ज्ञान-यज्ञलानी विगत : १. "आगम प्रभाकर श्रुतशीलवारिधि मुनिश्रीपुण्यविजयजी ग्रंथालय" ___ आगम प्रभाकरजी आपणा एक बहुश्रुत अने अत्यंत ऊंची कक्षाना संशोधक अने छतां परम श्रद्धावंत मुनिराज हता. बहु का लोको तेमने प्रीछी-परखी शक्या छे. तेओनी जन्म शताब्दी बे वर्ष पूर्वे गई, ते प्रसंगे पूज्य आचार्यश्रीए संकल्प करेलो के आगमशास्त्रोद्धार द्वारा जैन संघना तथा विद्याजगतनी अनन्य सेवा करनार आ मुनिराजनुं नानुं पण स्मारक कर ज. तेना परिणामे स्वाध्याय मंदिरना ग्रंथालय साथे तेओश्रीनुं नाम जोडवामां आवेल छे. २. "पं. दलसुख मालवणिया प्राकृत ग्रंथ परिषद्"
Prakrit Text Society तरीके जाणीती आ संस्थानी स्थापनाथी लई १९९९ सुधी, तेने माटे सर्व प्रकारनो भोग आपनार पं. मालवणिया इन्डोलोजी, भारतीय (जैन-बौद्ध-वैदिक) दर्शनोना विश्वमान्य मूर्धन्य पंडित हता. तेमनी दीर्घकालीन सेवाओ तथा श्रुतोपासनाने लक्ष्यमां लईने परिषद् साथे तेमनुं नाम जोडवामां आवेल छे. ३. "कलिकाल सर्वज्ञ श्रीहेमचन्द्राचार्य नवम जन्म शताब्दी स्मृति संस्कार शिक्षणनिधि"
श्रीहेमचन्द्राचार्यनी स्मृतिमां रचायेली आ संस्थाए ढूंका गाळामां पण अनेक प्रकाशनो सह विविध साहित्य सेवानी प्रवृत्तिओ करी छे. तेनु कार्यालय पण अहीं स्थापवामां आवेल छे.

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अनुसंधान - १७• 221
४. " डॉ. हरिवल्लभ भायणी संशोधन कक्ष "
डॉ. भायाणी ए भाषाशास्त्र अने प्राकृत विद्याना क्षेत्रनुं एक अन्तरराष्ट्रिय दरज्जो धरावतुं नाम छे. हेमचन्द्राचार्यनां व्याकरण विशे डॉ. भायाणीनो शब्द आखरी शब्द गणाय छे. तेमनुं नाम जोडीने थयेला आ संशोधन कक्षमां संस्कृत-प्राकृत भाषा तथा साहित्य विशे महत्त्वपूर्ण संशोधन कार्य करवामां आवशे.
आ उपरांत विविध संस्थाओनी सत्प्रवृत्तिओनुं केन्द्र पण अहीं रचवामां आवेल छे.
आवां विविधलक्षी आयोजनोथी समृद्ध आ स्वाध्याय मंदिरना उद्घाटननो शुभ अवसर पूज्य आचार्य श्रीविजयसूर्योदयसूरीश्वरजीना शुभ आशीर्वाद पूर्वक पू. आचार्य श्रीविजयशीलचन्द्रसूरिजीनी शुभ निश्रामां सम्पन्न थयेल.
आ मंगल प्रसंगे अतिथिविशेष रूपे उपस्थित रहेला शेठ श्री श्रेणिकभाई के. लालभाईए स्वाध्याय मंदिरनुं उद्घाटन करेल. मुनिराज श्रीपुण्यविजयजी ग्रंथालयनुं उद्घाटन तेमना अन्तेवासी पं. श्री लक्ष्मणभाई भोजक द्वारा करवामां आव्युं.
पं. दलसुख मालवणिया प्राकृत ग्रंथ परिषद्नुं उद्घाटन डॉ. के. आर. चन्द्राना हस्ते थयुं.
श्रीहेमचन्द्राचार्य शिक्षणनिधिनुं उद्घाटन डॉ. जितेन्द्र बी. शाहना हस्ते करवामां आव्युं. अने,
डॉ. हरिवल्लभ भायाणी संशोधन कक्षनुं उद्घाटन डॉ. विजय पंड्यना हस्ते करवामां आव्युं हतुं.
1
आ प्रसंगे मुनिराज श्री पुण्यविजयजी द्वारा संपादित तथा प्राकृत ग्रंथ परिषद् द्वारा पुनः प्रकाशित 'अंगविज्जा' ग्रंथनुं विमोचन शेठ श्री श्रेणिकभाईना शुभ हस्ते करवामां आव्युं तथा ते साथे ज प्रबुद्ध जैन मुनि श्रीभुवनचन्द्रजी द्वारा संपादित तथा अनुवादित 'सिद्धसेन शतक' ग्रन्थनुं विमोचन पण प्रा. श्रीजयंत कोठारीना वरद हस्ते करवामां आव्युं हतुं.

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अनुसंधान - १७• 222 मैं कभी भूलूँगा नहीं
राजाराम जैन सन् १९४९ का पर्यूषण पर्व था उस समय मैं बनारस हिन्दु यूनिवर्सिटी का बी.ए. कक्षा का छात्र था । क्षमावाणी के पावन दिवस पर मैं यूनिवर्सिटी - प्रांगण में स्थित उनके आवास पर उनके चरण-स्पर्श करने गया था । तब तक मेरा उनसे घना परिचय नहीं था । मैं उन्हें केवल इसलिए जानता था कि मैंने वाराणसी स्थित स्याद्वाद जैन महाविद्यालय, सन्मति जैन निकेतन ( नदिया ) तथा पार्श्वनाथ जैन विद्याश्रम में उनके कई बार प्रवचन सुने थे और उनसे मैं उनके प्रति श्रद्धानवत एवं भावुक हो ऊठा था ।
उन्होंने मुझे देखकर मेरा परिचय पूछा, तो अथ से लेकर इति तक मैंने अपनी सारी व्यथा-कथा उन्हें कह सुनायी । मेरी घोर गरीबी, आर्थिक विपन्नता तथा ज्ञानार्जन के प्रति मेरा दृढ़ संकल्प देखकर वे प्रभावित हुए और उसके बाद उन्होंने मुझे जैसा स्नेह दिया, वह मेरे जीवन के लिए एक शाश्वत प्रेरणा-स्रोत बना रहा ।
उनकी प्रेरणा से अगले वर्ष मैंने उनके विभाग में बौद्ध-जैन- दर्शन की शास्त्री - कक्षा में भी प्रवेश ले लिया । उसके लिए उन्होंने मुझे छात्रवृत्ति की व्यवस्था भी करा दी, जो मेरे ज्ञानार्जन में विशेष सहायक बनीं ।
सन् १९५४ में मैंने एम.ए. तथा शास्त्राचार्य की उपाधियाँ प्राप्त कर ली, तब मेरी शोधोन्मुखी तथा लगनशीलता देखकर उनकी तथा उनके परम मित्र डॉ. वासुदेवशरणजी अग्रवाल की हार्दिक इच्छा हुई कि मैं उनके द्वारा संस्थापित प्राकृत टैक्स्ट सोसायटी (वाराणसी, जो बाद में अहमदाबाद ले जाई गई ) में शोधपदाधिकारी का पद स्वीकार कर लूँ । किन्तु मेरी हार्दिक इच्छा प्राध्यापकी करने की थी, अतः उक्त संस्था से न जुड़ सका और बनारस के बाहर शहडोल (मध्यप्रदेश) के गवर्नमेंट कालेज में प्राध्यापक का पद प्राप्त कर अध्यापन कार्य करने
T
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अनुसंधान - १७• 223
लगा । इस प्रकार उनकी दृष्टि से मैं ओझल जैसा हो गया ।
दीर्घान्तराल के बाद जब वे एल. डी. इन्स्टीट्यूट, अहमदाबाद में डायरेक्टर पद पर प्रतिष्ठित थे, तभी मेरे छोटे भाई ने जयपुर से B. I. M. S. की उपाधि प्राप्त की । गुजरात सरकार ने उसी समय जामनगर में एक आयुर्वेदिक विश्वविद्यालय की स्थापना की, जो भारत में अपनी शैली का प्रथम विश्वविद्यालय था ।
मैं चाहता था कि हमारे भाई को यदि जामनगर के उक्त विश्वविद्यालय में किसी भी प्रकार प्रवेश मिल जाय, तो वह वहाँ अच्छी प्रगति कर सकेगा । अतः मैंने उसके लिए श्रद्धेय पं. मालवणियाजी से आशीर्वाद माँगा और उनकी अप्रत्याशित चमत्कारी कृपा से वह उक्त विश्वविद्यालय का रिसर्च स्कालर ही नहीं, कुछ समय बाद प्राध्यापक भी बन गया और आज वह वरिष्ठ यूनिवर्सिटी प्रोफेसर तथा रसायनशास्त्र विभाग के अध्यक्ष के रूप में कार्यरत है, साथ ही यूनिवर्सटी होस्पिटल का अधीक्षक एवं लोकप्रिय - उदार सहृदय चिकित्सक भी ।
पूज्य मालवणियाजी मधुरभाषी, सरल, उदार - हृदय एवं सज्जनोत्तम व्यक्ति थे । साधन विहीन छात्र-छात्राओं के लिए तो वे कल्पवृक्ष ही थे । जैन-बौद्ध दर्शन के शोध क्षेत्र में तो उन्होंने मौलिक कार्य किए ही, सामाजिक नव जागरण के क्षेत्र में भी उनके योगदानों को भुलाया नहीं जा सकेगा । प्रज्ञाचक्षु पं. सुखलालजी संघवी, प्रो. महेन्द्रकुमार न्यायाचार्य एवं पं. दलसुख भाई मालवणियाजी जैन दर्शन के क्षेत्र की ऐसी रत्नत्रयी थी, कि जिसका अपना विशिष्ट प्रभावी युग था । सच्चे अर्थ में ये तीनों महारथी युग-प्रधान थे और उस कालखण्ड में उन्होंने जैन- दर्शन की ऐसी सार्वजनीन व्याख्याएँ प्रस्तुत कीं, जिनके कारण एशिया में प्रथम समझी जाने वाली बनारस हिन्दू यूनिवर्सिटी जैन दर्शन का प्रधान केन्द्र बन गया । आचार्य हरिभद्रसूरि भट्ट अकलंक, विद्यानन्दि एवं हेमचन्द्र जैसे महान आचार्यों को उन्होंने राजमहलों से लेकर झोपड़ों तक लोकप्रिय बना दिया और सामान्य जनता का भी उन्हें कण्ठहार बना दिया । राष्ट्रसन्त आचार्य श्रीविद्यानन्दजी मुनिराज उनके व्यक्तित्व एवं अगाध निर्भीक पाण्डित्य

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अनुसंधान-१७० 224 से अत्यन्त प्रभावित थे । उनकी प्रेरणा से सन् १९७४-७५ में भ. महावीर के २५०० वें परिनिर्वाण-वर्ष-समारोह में "वीर निर्वाण भारती" द्वारा बड़ौत में उन्हें पुरस्कृत सम्मानित किया गया था ।
सन् १९७४ में आल इण्डिया ओरियण्टल कान्फ्रेंस का २७ वाँ अधिवेशन कुरुक्षेत्र विश्वविद्यालय (हरयाणा) में आयोजित था । उसमें श्रद्धेय गुरुवर पं. मालवणियाजी, प्रो. डॉ. ए. एन. उपाध्ये, अपभ्रंश के महापण्डित प्रो. डॉ. भयाणीजी तथा मित्रवर डॉ. सागरमलजी, डॉ. के. आर. चन्द्रा, प्रो. शरद शाहा आदि भी उपस्थित हुए थे । उस समय मैं अपभ्रंश की कुछ दुर्लभ पाण्डुलिपियों का अध्ययन कर रहा था और एक सचित्र अप्रकाशित पाण्डुलिपि पर ही मैंने निबन्ध-वाचन भी किया था । पता नहीं उस निबन्ध में ऐसा क्या प्रभावी-तथ्य था कि पं. मालवणियाजी एवं उपाध्येजीने मेरी प्रशंसा की और उसका सुफल यह मिला कि उनकी प्रेरणा से ओरिअण्टल कान्फ्रेंस के प्राकृत एवं जैन-विद्या विभाग के आगामी २८वें अधिवेशन के लिए अध्यक्ष पद हेतु चुनाव में मेरे परम मित्र भाई डॉ. के. आर. चन्द्रा ने मेरा नाम प्रस्तावित किया, भाई शरदचन्द्र मोतीचन्द्र शाहा (पूना) ने उसका समर्थन किया और आगामी अधिवेशन (कर्नाटक विश्वविद्यालय, धारवाड़ में आयोजित) के लिए मैं अध्यक्ष निर्वाचित हो गया । मुझे बाद में चन्द्राजी ने बतलाया कि पं. मालवणियाजी एवं डॉ. उपाध्ये आदि का विचार था कि अभी तक वृद्ध लोक ही कान्फ्रेंस के प्राकृत एवं जैन-विद्या विभाग की अध्यक्षता करते आये थे । अतः अब किसी ऐसे युवक को अध्यक्ष बनाया जाय जो प्राकृत के क्षेत्र में लगन पूर्वक कार्य कर रहा हो और पाण्डुलिपियों के सम्पादन, संशोधन जैसे जैन-विद्या-विकास के कार्य में भी दत्तचित्त हो । अतः उन्हीं की प्रेरणा से मेरा नाम प्रस्तावित किया गया और उनके आशीर्वादों से मैं अध्यक्ष भी निर्वाचित हो गया ।
परम पूज्य उपाध्येजी तो कर्नाटक विश्वविद्यालय में आयोजित उस अधिवेशन में असामयिक दुःखद निधन के कारण उपस्थित न हो सके, किन्तु पूज्य पं. मालवणियाजी स्वयं उपस्थित हुए थे और उनकी उपस्थिति

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अनुसंधान - १७• 225
से मैंने विशेष गौरव का अनुभव किया था । उसी समय मुझे श्रद्धेय डॉ. वासुदेवशरणजी अग्रवाल का कथन याद आ गया, जो वे निरन्तर कहा करते थे कि " सच्चा गुरु वही है, जो अपने शिष्य की प्रगति से प्रमुदित रहता हो ।"
परम पूज्य संघवी जी, पूज्य पं. महेन्द्रकुमार एवं पूज्य मालवणिया रूप रत्नत्रयी अथवा पण्डितत्रयी मं से प्रथम दो के अन्तर्धान हो जाने पर भी श्रद्धेय पूज्य मालवणियाजी के दर्शन कर सान्त्वना मिलती थी और उनके पूर्व युग की सारस्वत- झाँकियों का अहसास होता रहता था, किन्तु अब उनके भी तिरोहित हो जाने से वह जगत सूना-सूना हो गया है । वस्तुतः यह एक ऐसी अपूरणीय क्षति हुई है, जिनकी पूर्ति आगामी सदियों में भी पूर्ण न हो सकेगी ।
पूज्य पं. जी मेरे लिए धर्म पिता थे, मेरे महान हितैषी एवं संरक्षक थे । अतः उनके देहावसान से मेरी व्यक्तिगत क्षति हुई हैं । किन्तु विधि का विधान विचित्र है, वह अटल है । अतः यथार्थता को स्वीकार किए बिना कोई गति नहीं । उनके भावुक बना देने वाले स्मृति-पुंजों के लिए मेरे शतशः वन्दन प्रणाम ।

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भारतीय तत्त्वविद्याना अजोड विद्वानने स्मरणांजलि
विजयशीलचन्द्रसूरि
भारतीय दर्शनोना अधिकारी विद्वान पंडित दलसुखभाई मालवणियाना ता. २८.२.२०००ना रोज थयेल निधनथी आंतरराष्ट्रीय विद्वज्जगते एक प्रचंड प्रतिभा गुमावी छे. भारत अने गुजरात रांक बन्या छे, तो मूळथी ज विद्वानोनी बाबतमां कंगाळ एवो जैन समाज हवे पूर्णपणे कंगाळ बन्यो छे.
वर्षो अगाउ आपणा अग्रणी विद्वान श्रावक पं. अगरचंद नाहटाए व्यथित हृदये कहेलुं के दिल्लीमां श्वेतांबर - दिगंबर एम बन्ने धाराओना जैन पंडितोनुं एक संमेलन हतुं; तेमां दिगंबर पक्षे शताधिक विद्वानोनी उपस्थिति सामे श्वेतांबर पक्षे अमे बे-त्रण गण्यागांठ्या माणसो ज हता !
रूढिपरस्त समाज अने तेना नेताओ इच्छे या न इच्छे, पण विद्याकीय अने साहित्यिक भूमिकाए राष्ट्रीय तेमज आंतरराष्ट्रीय स्तरे अन्य संप्रदायो तथा धर्मोनी समकक्ष, आपणा सिद्धांतो वगेरेनुं यथार्थ अने अधिकृत प्रतिपादन करवुं ए आजे अनिवार्य बन्युं छे; अने ए कार्य आवा अधिकारी विद्वानो विना करवानुं रूढ माणसो माटे शक्य ज नथी आ संदर्भमां श्री दलसुखभाईने मूलववामां आवे तो जैन श्वेतांबर पक्षना समर्थ प्रतिनिधि तरीके तेमणे देशमां पण अने विश्वस्तरे पण आपणो पक्ष रजू कर्यो छे, एटलुं ज नहि, पण अन्य धर्मना के संप्रदायोना लोको द्वारा थती अयोग्य के विपरीत रजूआतनो सज्जड प्रतिवाद पण तेमणे अनेक वार कर्यो छे. वास्तवमां, तेमनी रजूआतने पडकारी शके, तेमने जूठा पाडी शके अथवा तेओनी उपस्थितिमा असत्य प्रतिपादन करी शके तेवी क्षमता ज अन्योमां न हती. सत्यनिष्ठ अने अनाग्रही एवी पारदर्शी विद्वत्तानी आ निष्पत्ति हती.
जीवनना छेल्लां वर्षोमां तेओ स्थितप्रज्ञभावे अने लगभग जेने साक्षीभाव कही शकाय तेवा भावे ज जात-जगत अने कुटुंब साथे वर्तता रह्या होवाथी कोई विशेष लेखन के चिंतन तेमणे कर्यां नथी. परंतु तेम छतां जीवनना अंतिम दिवसो पर्यंत बौद्धिक अने मानसिक क्षमता एटली तो सजागसबळ के कोइनी जूठी दलील के प्रतिपादनमां भद्रभावे जूठी हा हा न

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अनुसंधान-१७ • 227 करी दे; अने मौनभावे जीवता होवा छतां तेमनी धाक एवी के कोई गप्पां मारतां लाखवार विचार करे. ___ आवा समर्थ विद्वान सद्गृहस्थनी चिरविदाय थतां जैन समाज हतो ते करतां वधु रांक बन्यो छे, निःशंक छे. जो के आ विद्वानने जैन संघे बहु स्वीकार्या नथी. जैन संघमां तेमनी छाप एक सुधारक अने नास्तिक तरीकेनी हती. खरेखर तो आवी छाप उपसाववामां आवेली एम कहेवू वधु ठीक गणाय. आपणा समाजनी अने धुरीणोनी एक खूबी ए छे के कोइ मुस्लिम के अजैन पटेल आदि व्यक्ति जो अचानक उपाश्रये आवे, देवदर्शन के गुरुवंदन जेवी प्रवृत्ति करे, के अट्ठाइ करे, तो आपणा हैयामां वधु पडतो अहोभाव उमटी आववानो, 'शासननी बलिहारी' अनुभवावा मांडवानी, अने जे ते साधु के आचार्य महाराजना पुण्य-प्रभावनां गीतो गवावा मांडवानां.
हवे मुस्लिम के पटेल कांई तेनो धर्म, तेनी मान्यता, तेना व्यवहारो छोडता नथी, छोडवाना पण नथी. छतां अमुक वखत कोईक गम्य के अगम्य कारणोसर आq बनी जाय तो समाजमां आनंद आनंद छवाई जाय.
आनी सामे श्रीमालवणियानी वात जुओ : मूळे स्थानकवासी परंपरामां तेओनो जन्म. अनाथ आश्रममां उछेर. पछी पाछो स्थानकवासी साधुसंतो द्वारा ज्ञानाभ्यास. आटली भूमिका पछी पोतानी लायकात अने समाजना मोभीओनी परखशक्तिना प्रतापे शांतिनिकेतन सहित विविध स्थळोए अध्ययन करीने जैन विद्वान तरीके अधिकारी बन्या. पण ते पछी मूर्तिपूजानी यथार्थता अने मुहपत्ति बांधवानी अयथार्थता आ बे वात तेमणे सौ पहेला स्वीकारी. मुहपत्ति छोडवानी वात आ. तुलसी जेवाने मोढामोढ करी पण पोतानी जन्मजात परंपराने ज प्रहार करवानी तेमनी आ हिंमत के क्षमताने आपणे क्यारेय समजवानो तथा नवाजवानो विचार सुद्धां को खरो ? ___ वर्षोना तेमनी साथेना निकटना परिचयने परिणामे तेमनामां जोवा मळेलां मुख्य सुभग तत्त्वो आ हतां : अनाग्रह, समभाव, खराब करनारनुं पण भलं करवानी वृत्ति, पोतानी भूल स्वीकारवानी तत्परता, मानवीय संवेदनशीलताथी छलकातुं हृदय, ज्ञान अने सत्य प्रत्येनी अनहद निष्ठा वगेरे.

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अनुसंधान-१७० 228 तेमणे वर्षों पहेला अमुक बाबत परत्वे पोताना विचारो जाहेरमां व्यक्त करेला, जेने कारणे तेओनी भारे टीका थई हती अने ते ज कारणे जीवनभर केटलाक लोकोए तेमनी साथे अस्पृश्यता जेवो पण व्यवहार को हतो. मारी तेमना विशे एक स्पष्ट छाप रही छे के तेओने जो प्रमाणो अने तर्क साथे समजाववामां आवे के तमारा आ विचारो तथा विधानो अयोग्य के भूलभरेलां छे, तो तेओ एक पळनोय विलंब कर्या विना पोतानी वात पाछी खेंची ले, पोताना उतावळा विधानो बदल क्षमा मांगे, तथा भूल सुधारनारनी पीठ थाबडे. परंतु आपणे त्यां तेमने आ प्रकारे वाळवानो उद्यम करवाने बदले तेमने ऊतारी पाडवानुं तेमज सामाजिक रीते अस्पृश्य जेवा गणवानुं ज वलण अपनावातुं रघु ! __तेमना जीवनना एक महत्त्वपूर्ण प्रसंगनो हुँ साथी तेमज साक्षी रह्यो छु. भगवान महावीरदेवनी पचीसमी शताब्दीनी उजवणी निमित्ते अमदावादमां एक प्रवचनसभानुं आयोजन थयेलुं. वक्ता तरीके श्रीरिषभदास रांका आवेला. आयोजन श्रीदलसुखभाई तथा रतिलाल दीपचंद देसाईने सोंपायेलुं. आयोजक गुजरात राज्य कमिटीना वडा लेखे शेठ कस्तूरभाई लालभाई हता. ___ आ सभामां तोफान थवानी दहेशत हती. आयोजकोनुं ध्यान पण दोरेलु ज. परंतु धर्म अने धर्मी जनो प्रत्ये निःशंक निष्ठा धरावता, तेमज विरोध करनारा अहिंसक विरोध ज करे, हिंसक नहि ज, तेवा ख्यालमां रमता आयोजकोए कोई तकेदारी न राखी. फलतः विरोध करनारा मित्रोए श्रीरांकानी आंखमां मरचां छांट्यां, तेमने लगभग निर्वस्त्र करी मूक्या तथा अन्य भांगफोड पण करी, ने सभा न थवा दीधी. ___ तत्काल पोलिस आवी. तोफानीओ पैकी ४-५ पकडाया पण खरा. अति व्यग्र एवी ते क्षणोमां पण जेवू आयोजक बे य विद्वानोना ध्यान पर आव्यु के पोलिस ४ युवानोने पकडी लई जई रही छे के तरत ज तेओ बधुं गडतुं मूकीने दोड्या, वानने रोकी अने पकडायेला युवकोने 'तेओ निर्दोष छे' एम कही जामीन आपीने छोडावी मूक्या.
पाछळथी आ अंगे तेमने पूछ्युं त्यारे तेमणे जे कडं ते तेमना आंतरिक प्रवाहोने समजवा माटे बहु महत्त्व, छे. तेमणे कर्वा के महाराज !

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अनुसंधान - १७•229
अमे 'महावीरस्वामीनी अहिंसा' विशे व्याख्यान माटे भेगा थया हता. तेमां अमे अपराध करनारने पण क्षमा देवानी वातो करवाना हता. दुर्भाग्ये ते प्रवचन तो न थई शक्युं, परंतु ते साथे ज प्रवचनने आचरणमां मूकवानो मोको तो मळी गयो; एटले. अमे युवानोने निर्दोष गणावी छोडावी मूक्या ! कहो, अमे भगवाननी वाणीनुं पालन कर्तुं ते योग्य के अयोग्य ?
बीजो एक प्रसंग बहु जाणीतो नथी. संदर्भ पचीसमी शताब्दीनो ज छे. मालवणिया पर एक दहाडो एकाएक फोन आववा शरू थया. अजुगती भाषामा शताब्दीनी उजवणीनो विरोध करवानी सलाह, अने तेम नहि थाय तो मारी नाखवानी धमकी, आ ए फोननो संदेशो. बे एक दिवस पछी फोन करनारे उग्र भाषामां कह्युं के हुं तमारी हत्या करवानो छु, तैयार रहेजो.
श्रीमालवणियाए लेश पण विचलित थया विना तेने कह्युं के तमे क्यारे अने क्यां मारुं खून करवा मागो छो ते कहो, तो हुं त्यां ते समये हाजर रही शकुं, ने तमारे धक्को न पडे. अने हुं एकलो ज आवीश, एटले बीजी चिंता न करता.
आवो जवाब अपाया पछी ए फोन आवता तो बंध थई गया, ए पण एक चमत्कार ज गणाय. परंतु, आ वातना संदर्भमां में तेओने पूछयुं के जो पेली अनामी व्यक्तिए तमने समय आप्यो होत तो तमे शुं करत ? त्यारे पूरी गंभीरताथी तेमणे मने कह्युं के महाराज ! तो हुं ते जग्याए अने ते समये एकलो अवश्य जात, अने तेने प्रेमथी आवा खतरनाक मार्गेथी पाछो वळवा समजावतं.
ज्ञानोपासनानी वात करूं तो तेमनो परिचय ज मने ज्ञानाभ्यासना संदर्भे थयो हतो. मारा अध्ययनमां आवता तर्कशास्त्रना अमुक पदार्थ मने बेठा नहि. थयुं : कोने पूछें तो आनो उकेल मळे ? बहु मथामण पछी सूझ्युं के मालवणियाजी प्रखर दार्शनिक गणाय छे तेमने पूछावुं. में पत्र लखीने पूछाव्युं हुं पांजरापोळ उपाश्रये. तेओ इन्डोलोजीना निर्देशक. मारा पत्रना जवाबमां एक दिवस बपोरे बे वागे तेओ मारी सामे आवीने ऊभा रह्या. कहे : हुं दलसुख हुं तो ताजुब ! कोई दिवस जोयेला नहि,

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अनुसंधान-१७.230
कोई पूर्वसंदेशो नहि, आवा मोटा विद्वान आ रीते आवी शके तेओ कोई अंदाज पण न होय. पछी तो तेओ बेठा. मारी शंकाओना उकेल समजाव्या. कहे : पत्रमा केटलुं समजावाय ? माटे प्रत्यक्ष ज आवी गयो, तमे बहु झीणवटथी भणो छो तेथी घणो राजी थाउं छु. आ रीते ज भणजो. . आ पछी तो एवी आत्मीयता रचाई के जे तेमना पूरा परिवार साथे अद्यावधि जळवाई छे. तेमने सुधारक गणनारा केटलाक मित्रो मने घणीवार कहे के मालवणिया साथे तमारे बहु बने, खरं ? हुं कहुं के चोक्कस बने. एमनी बधी वात साथे सहमत न होईए तो पण एक मनुष्य, एक सज्जन ने एक मूर्धन्य विद्वान तरीके तेमनी साथे सुमेळ राखवामां मने कोई आपदा जणाती नथी. ___ इन्डोलोजी (L. D. Indology) माटे तेमने अनहद लगाव रह्यो. पोतानी सर्जनात्मक प्रतिभाने तेमणे इन्डोलोजीना सर्वांगीण विकास तथा प्रतिष्ठा काजे न्योछावर करी हती. मारो ए अनुभव छे के वहीवट हमेशां सर्जनात्मक उन्मेषने ग्रसी जाय छे. दलसुखभाइ आ वात जाणता अने एनो एकरार पण करता. परंतु मुनिश्री पुण्यविजयजी, पं. सुखलालजी तथा बेचरदास दोशी, तेमज शेठ कस्तूरभाईए जे आशा अने श्रद्धाथी इन्डोलोजी, सुकान तेमना हाथमां सोंप्यु हतुं तेने निष्फळ केम जवा देवाय ? आ एकमात्र वृत्तिप्रेरित लगनथी तेमणे इन्डोलोजीने विकसाव्युं. तेनी विश्वविख्यात ग्रंथमाळा ऊभी करी. नामांकित दिग्गज विद्वानोने तेमां सक्रिय रस तथा भाग लेता कर्या; अने तेथी ये वधु इन्डोलोजीना प्रथमवर्गथी लईने चोथावर्ग सुधीना कर्मचारीओमां इन्डोलोजी माटे एक मातृसंस्थानी ममता तेमणे जागृत करी आपी.
इन्डोलोजीना पोताना कार्यकाळ दरम्यान ज केनेडानी टोरोन्टो युनिवर्सिटीनुं आमंत्रण मळतां एक वर्ष माटे त्यां दर्शनशास्त्रना प्राध्यापक तरीके जवानु बन्यु. त्यां एवी ख्याति तथा चाहना प्राप्त करी के युनिवर्सिटीए कायमी प्राध्यापक तरीके रहेवा ओफर करी अने आकर्षक प्रलोभनो पण आप्यां. परंतु आ विद्वान तो विद्यामंदिरने ज वरेला ! तेमणे ते प्रलोभननो निर्मम इन्कार कर्यो अने इन्डोलोजीने ज समर्पित रह्या. विद्याकीय नीतिमत्तानो

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आ औतिहासिक दाखलो छे.
इन्डोलोजीमांथी सर्वथा निवृत्त थया त्यारे, मारी सरतचूक न थती होय तो, तेमनो पगार कुल दरसो रूपिया हतो. निवृत्ति पछी पेन्शन के अन्य कोई ज लाभो नहि. निवृत्ति साथे ज आजीविकानी चिंता पण आवी पडी. संस्थानुं मकान पार्छु सोंपवुं अनिवार्य, तो पोतानुं घर पण होवुं अनिवार्य. विद्याने वरेला आ माणसे पोतानुं घर केवा कपरा संजोगोमां बनाव्युं छे, तेनी वळी एक कथनी छे. पण न दीनता, न पराधीनता, न अनीति, न अप्रमाणिकता. जाणे मानवीय सात्त्विक गुणोनी उमदा आवृत्ति !
अनुसंधान - १७•231
केनेडानी युनिवर्सिटीए एक वर्षनी सेवाना बदलामां तेमने जीवनपर्यंत मासिक पेन्शन मोकल्या कर्यं जीवन होम्युं त्यांथी कांई न मळे, ने एक वर्षना बदलामां जीवनभर मळे, आ वात, स्वदेशी-विदेशी समाजव्यवस्था वच्चेनो तेमज विद्यापुरुषो प्रत्येना सन्माननी वृत्ति वृत्ति वच्चेनो तफावत सूचवी जाय छे.
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तेमनी निवृत्ति पछीनो एक प्रसंग यादगार छे. तेओ निवृत्त थयाना खबर मळतां ज आचार्य श्रीतुलसीए तेमने जैन विश्वभारती- लाडनू माटे निमंत्रण पाठव्युं. निवास सहितनी सर्व सुविधा, संस्थामां ते इच्छे ते होद्दो, इच्छे ते वेतन तेमज पछीनी पण व्यवस्था, उपरांत दलसुखभाई जे शरत करे तेनो स्वीकार; आ प्रकारनं ते निमंत्रण हतुं मने तेनी जाण थई. में तेमने कह्युं : दलसुखभाई, तमे शुं नक्की करो छो ? जवाना ? संशोधन जवाब लगभग हकारात्मक हतो. मान, विद्याकीय सर्जन सन्माननी पूरी तको उपरांत जीवननिर्वाह बधुं ज सिद्ध थतुं हतुं, एटले सहज मन थयुं हशे में तेमने कह्युं : दलसुखभाई, मारी एक वात सांभळो, तमारे लाडनू के परदेश ज्यां जवुं होय त्यां जरूर जजो. महिनो रही आवजो. वर्षमां त्रण वार जजो. परंतु तमारुं कायमी रहेठाण तो अमदावादमां ज राखजो. गुजराती छो, ने गुजरातमां रहो तो घणुं उत्तम - उचित थशे. अमारा जेवाने क्यारेक विद्यालाभ पण थशे.
तेमणे ते वखते कांइ उत्तर न आप्यो. परंतु पछी तेओ क्यांय गया

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अनुसंधान - १७•232
नहि, ने छेक सुधी अमदावादमां ज रह्या.
अमे ओपेरा सोसायटीमां चातुर्मास कर्यु. त्यारे तो तेओ व्याख्यान सांभळवा पण आवता. न अवायुं होय तो श्रोता मित्र इन्दुभाई झवेरी द्वारा बधुं जाणता. ते चोमासामां संघमां कंठाभरण तप थयेलुं. ते निमित्ते भगवानने सोनानो हार चडाववानो उत्सव हतो. भारे आश्चर्य वच्चे में जोयुं के ए उत्सवमा दलसुखभाई पण सामेल हता, देरासरमां पण बधा साथे भाग लेता हता. पछी तो तेमणे ज कह्युं के हुं वारंवार दर्शन माटे जतो ज होउं छं.
आवी तो अनेक वातो छे, जेमां नास्तिक मनायेला आ विद्यापुरुषना ऊजळा आंतर- प्रवाहोनो परिचय मळी रहे, 'अमुक माणसे तमारा माटे आवी आवी खराब वातो/निंदा करी' आवुं तेमने कहेवामां आवे तो तेओ निर्दोष हास्य वेरता, अने कहेता के एमने मारामां एवं लाग्युं हशे तो कहेता हशे अने पछी ए ज व्यक्ति कोई काम लइने तेमनी पासे आवे तो कोई ज अरुचि, नफरत के दुर्भाव विना तेनुं काम करी आपता. आ रीते वर्तवानुं भलभला साधुपुरुष माटे पण, घणीवार, अघरुं होय छे.
आवा सज्जन विद्वाननी चिरविदायथी गुजरातनुं विद्याजगत निःशंक दरिद बन्युं छे. भारते एक दार्शनिक प्रतिभा गुमावी छे, अने जैन समाजे एक प्रतिभासंपन्न पंडित पुरुषने खोयो छे.

Page #242

(स्व.) पंडितप्रवर दलसुखभाई मालवणियानी साहित्योपासना
- जितेन्द्र शाह महामना पं. श्री दलसुखभाई मालवणियाए आजीवन विद्यानी उपासना करी केटलाये ग्रंथोनुं संपादन अने अनेक लेखो लख्या छे. तेमनी विशिष्ट प्रज्ञाने कारणे जैनदर्शननो अनेकान्तवाद खूब ज सुंदर रीते रजू थयो छे.
जैनागम अने तेना उपर रचायेला साहित्यना तेओ प्रथम कक्षाना मर्मज्ञ विद्वान् हता. मात्र जैनदर्शन ज नहीं, पुराणां तमाम भारतीय दर्शनो, पण तलस्पर्शी ज्ञान धरावता हता. भारतीय दर्शनना प्रौढ ग्रंथोनां गहन रहस्योने सरळताथी अने सहजताथी उकेलता जोईए त्यारे एम लागे के तेओ भारतीय दर्शनना महर्षि छे. न्यायवतारवार्तिकनी विस्तृत प्रस्तावना अने तुलनात्मक टिप्पणो तो भारतीय दर्शनशास्त्रना अध्येता माटेनो महामूल्यवान् खजानो छे. स्थानांग-समवायांगसूत्रनो अनुवाद जैनदर्शनना विश्वकोशनी गरज सारे तेवो छे गणधरवादनी प्रस्तावनामां जैनदर्शननी अन्यदर्शनो साथेनी तुलना वांचतां तेमना बहुश्रुतत्वनो सहज परिचय थाय छे. आ उपरांत तेमणे अनेक ग्रंथोनां संपादनो कर्यां छे, ए अने एमना विविध लेखोमां दार्शनिक अने आगमिक विषयोनी ऊंडाणपूर्वक चर्चा थयेली छे. साथे साथे तेमां समकालीन घटनाओ, विशिष्ट प्रसंगो आदिनु मार्मिक चिंतन पण जोवा मळे छे. भारतभरनी सुप्रसिद्ध शोधपत्रिकाओमां तेमना लेखो प्रकाशित थया छे. गुजराती, हिन्दी, तेमज अंग्रेजी भाषामां पण आ लेखो लखायेला छे. एक लेख तेमणे प्राकृत भाषामां पण लख्यो छे. आ समग्र लेखनोनो प्रकाशनार्थे संग्रह थई रह्यो छे. आ लेखना संग्रह-प्रकाशननुं कार्य करता तेमना जीवन दरम्यान करेल कार्योनी सूचि तैयार थई छे ते अत्रे सामेल करवामां आवी रही छे. ते उपरथी ज तेमनी विशिष्ट प्रज्ञानो ख्याल आवशे.

Page #243

क्रम लेख
१
२
क्रम लेख
४
६
७
८
९
१०
११
१२
१३
१४
१५
१६
गणधरवाद
स्थानांग - समवायांग
१७
Jainism-Its place
in Indian Thought आचार्य हेमचंद्रएक चिंतक
आदिपुराण
ईश्वर-परमात्मा
कालगणना
गुरु
जपजी
जैन स्थापत्य
कलातत्त्वनी दृष्टि जैनधर्म का भारतीय
विचारधारा पर प्रभाव
तिबेट अने भारतीय
संस्कृति
धम्मपद
न्याय-संपन्न वैभव
पंचशील
प्रव्रज्या
भगवान महावीर
अने अहिंसा
भगवान महावीरनो
गणधरबाद
भारतीय संस्कृतियो
स्त्रोत

अनुसंधान - १७•234
अनुवादो
भाषा
गुजराती
गुजराती
आकाशवाणी वार्तालाप
भाषा
अंग्रेजी
गुजराती
गुजराती
गुजराती
गुजराती
गुजराती
गुजराती
गुजराती
हिन्दी
गुजराती
गुजराती
गुजराती
गुजराती
प्रकाशक
गुजरात विद्यासभा
गुजरात विद्यासभा
गुजराती
गुजराती
गुजराती
प्रकाशक
आकाशवाणी, मुंबई
arat Reco.
अप्रकाशित
अमृतधारा( अप्रकाशित)
अमृतधाग Rea
ब्रोडकास्ट
अमृतधारा अप्रमाणिता
अमृतधारा( अपकाशित)
अप्रकाशित
सुधाबिंद
अप्रकाशित
अमृतधा Reco ब्राडकास
अमृतधारा अप्रकाशित
अमृतधारा Reoडका
अमृतधारा (अप्रकाशि
अप्रकाशित
अप्रकाशित
अनेकतामा एकता

प्रकाशनवर्ष
१९५२
९१५५
प्रकाशनवर्ष
१९७५
१९८९
१५६६
१९७५
१९८७
१७५
4.24
VO
१९७५
१००
४९८२
१९७७

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अनुसंधान-१७. 235 १८ रणमा एक रात गुजराती रंग रंग वादळिया १९७१ १९ रसो वै सः
गुजराती अमृतधारा (अप्रकाशित) १९८६ २० वर्धमान महावीर गुजराती अमृतधारा Reco. ब्रोडकास्ट १९८८ २१ विश्वमैत्रीनुं सांवत्सरिक गुजराती
. पर्व २२ विसर्जन
गुजराती अमृतधारा (अप्रकाशित) १९६५ २३ वेदोमां जीविका, उद्योग गुजराती अप्रकाशित
१९६५ अने ज्ञानविज्ञान
समणसुत्र अने संवत्सरी गुजराती स. ७.३०थी ७.४०नी वार्ता १९८२ २५ सम्यक
गुजराती अमृतधारा (अप्रकाशित) १९८६ २६ सर्वधर्म समभाव गुजराती अमृतधारा (अप्रकाशित) १९७८ २७ स्याद्वाद गुजराती अप्रकाशित
१९७४
भाषा
p.468
ग्रंथावलोकन क्रम लेख
प्रकाशक
प्रकाशनवर्ष Atmanusasana
अंग्रेजी JOI Baroda, Vol.12 १९६३ (Review) Critique of Indian अंग्रेजी । JOI Baroda, Vol.16 १९६७ Realism (Review)
p. 389 Early Madhymika अंग्रेजी . by Richard H.
१९७६ in Indian and China
Robinson. (Review)
Motilal Banarasidass Literary Heritage अंग्रेजी । Sambodhi Vol. 8, १९७६ of the Rulers of
No. 1-4 Amben and Jaipur by Gopal Narayan Bahura, Jaipur (Review) Padinananda- अंग्रेजी . (Review)J.O.I.Baroda १९६३ Panovimsati
- Vol.12 p. 461 Prasastapada- अंग्रेजी JOI Baroda, Vol.15 १९६५ bhasya (Review). p. 108 Socicly at the time अंग्रेजी JOI Baroda, Vol. 18
१९६९ of Buddha(Review)
p.265

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क्रम लेख
८
१०
११
१२
१३
१४
१.५
१६
१७
१८
१९
२०
२१
२२
The Canonical Niksepa Studies
in Jaina Dialecties
by Bansidhar Bhatt
(Review)
'आयारो' की
समालोचना
अभिषेक ले.
हिन्दी
हिन्दी
श्री रतिलाल दीपचंद
आ. श्री विजयवल्लभसूरि गुजराती
स्मारक ग्रंथ
आपणा फागु काव्यो हिन्दी ले. रमणलाल ची. शाह
कल्याण - हिन्दु संस्कृति हिन्दी अंक
चेतना का ऊर्ध्वारोहण हिन्दी मुनि नथमल
चेतना का ऊर्ध्वारोहण - हिन्दी
जैनधर्म के प्रभावक
आचार्य ले. साध्वी
संघमित्रा
ज्ञानोदय
मुनि नथमल
चेतना का ऊर्ध्वारोहण - हिन्दी
मुनि नथमल
जैन दृष्टिए योग
हिन्दी
मो. ची. कापडीया
जैनदर्शन - ले. मुनिश्री हिन्दी
न्यायविजयजी
हिन्दी
निगंठ ज्ञातपुत-ले.
ज्ञानचंद जैन
अनुसंधान - १७•236
प्रकाशक
Pub: Indologia
निगंठ ज्ञानपु-ले. ज्ञानचंद जैन
भाषा
अंग्रेजी

हिन्दी
हिन्दी
हिन्दी
Berolinensis, Band-5
E.Y.Brill, Laiden, 1978,
pp 164,Sambodhi Vol.8
Nos. 1-4
संबोधि ६. ३०४
ज्ञानोदय
समालोचना प्र.जी.
Review. as above
समालोचना, श्रमण-१
प्र. आदर्श, साहित्य संघ
प्रकाशन, चूरु संबोधि (व्यु) अप्रिल
संबोधि (रीव्यू) जनवरी
समालोचना, श्रमण-५
ज्ञानोदय
प्रका. जैन विश्वभारती,
लाडनूं
(रीव्यू उपर मुजब )
समालोचना, श्रमण १
एप्रिल - १९७९, जनवरी
प्र. हिन्दी समिति, संबोधि (रीव्यू) वोल्यूम - ८, नं. १,४

प्रकाशनवर्ष
१९७८
१९५३
१९५६
१९५०
१९७८
१९७९
१९८०
१९५४
१९५३
१९७९
१९५०
१९८०
१९७७

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२३
२४
२५
२६
२७
२८
२९
३०.
३१
३२
३३
३४
३५
३६
३७
३८
निर्ग्रथ भगवान
महावीर
न्याय अने वैशेषिक
दर्शनोनी समीक्षा
भारतनो लोकधर्म
महावीर वाणी
महावीरका अन्तस्तल
(सत्यभक्त)
योगशतक
गुजराती
गुजराती
हिन्दी
गुजराती
सं.इन्दुकला झवेरी,
रामविलास काव्यम्
हिन्दी
विश्वनाथ भट्ट
विनोबानुं अध्यात्मदर्शन गुजराती
हिन्दी
श्रावक धर्म दर्शन
प्रवचनकार
श्री पुष्कर मुनि
श्री मोरारजीभाई देसाई गुजराती
समयसुन्दर - डो. रमण - हिन्दी
लाल ची. शाह
सांप्रदायकिता से उपर हिन्दी
उठो ले. पं. उदय जैन साहित्यार्चन, ले. महेन्द्रकुमार
हिन्दी
गुजराती
गुजराती
गुजराती
स्वाध्याय - ए मथाळे
ग्रंथोना अवलोकनो
अनुसंधान - १७•237
गुजराती
गुजराती
स्वाध्याय - ए मथाळे
ग्रंथोना अवलोकनो
स्वाध्याय - ए मथाळे
ग्रंथोना अवलोकनो

जयभिक्खु समालोचना,
प्र. जी.
डो. नगीन शाहना न्यायवैशेषिक ग्रंथनी समालोचना,
प्र. जी.
डो. वासुदेवशरण अग्रवाल
समालोचना, प्र. जी.
समालोचना, प्रबुद्ध जीवन
समालोचना, प्र. जी.
समालोचना, प्र. जी.
Review.as above
विनोबा कृत 'अध्यात्म
दर्शन' नुं अवलोकन
Reveiw. as above
श्री जैन शिक्षण संघ,
कानोड
न्यायाचार्य
ज्ञानोदय, जनवरी
संबोधि - ४, ३-४
संबोधि-४, ६-१-२
संबोधि -४, ६-३-४
१९५६

१९७४
१९६५
१९५५
१९५५
१९५६
अंबालाल जोशी समालोचना १९६०
प्र. जी.
Review. as above
१९६५
I
१९७६
१९५७
१९७५
१९७७
१९७८

Page #247

क्रम लेख ३९ स्वाध्याय-ए मथाळे
ग्रंथोना अवलोकनो
अनुसंधान-१७. 238 भाषा . प्रकाशक गुजराती संबोधि-४, ५-१.
प्रकाशनवर्ष १९७६
प्रकाशनवर्ष १९६५
१९६० १९७९
१९५६
१९६०
१९६४
निबंधो क्रम लेख
भाषा प्रकाशक अ.भा.भावसार क्ष. गुजराती भावसार-बंधु महासभानी कार्यकारिणीनी फलश्रुति अकलंक
हिन्दी हिन्दी विश्व कोष अत्रतत्र पूणेनी वाक्यार्थ गुजराती भाषाविमर्श संगोष्ठि अधिकारवाद अने गुजराती प्रबुद्ध जीवन । दयादान- पाप अनुयोग
हिन्दी हिन्दी विश्व कोष । अनेकान्तवाद और हिन्दी । जैन प्रकाश मध्यममार्ग-एक विश्लेषण अनेकान्तवादनुं ध्येय गुजराती टोरेन्टये अपूर्व अवसर गुजराती भावसार-बंधु अभिसमय
हिन्दी विश्व कोष अभ्यासनुं वर्ष आवे छे गुजराती भावसार मित्र अमदावादमां आपणुं गुजराती उत्थान
छात्रालय १२ अमारिघोष करनार गुजराती प्रबुद्ध जीवन
चीननो बादशाह वु
अमूल्य अवसर गुजराती भावसार-बंधु १४ अवधिज्ञान
हिन्दी
हिन्दी विश्व कोष असंयत जीवका जीना हिन्दी श्रमण ४.३, चाहता राग है आ.श्री तुलसी द्वारा नवो गुजराती प्रबुद्ध जीवन प्रयोगःमुमुक्षु अने श्रमणी संघनी स्थापना
हिन्दी
१९६८ १९६७ १९६० १९७६ १९३२
११
१९६८
१९६५ १९६० १९५३
१९८०

Page #248

अनुसंधान-१७. 239
प्रकाशक जैन
प्रकाशनवर्ष १९६०
१९५७
श्रमण ८.६ प्रबुद्ध जीवन
१९६०
क्रम लेख
भाषा १७ आगम ग्रंथोना विच्छेद गुजराती
विषेनी विचारणा आगम झूठे हैं क्या? हिन्दी आगम प्रकाशन कार्य- गुजराती एक स्पष्टीकरण आगमयुगना व्यवहार गुजराती निश्चय आगमोद्धार गुजराती आचारांग सूत्र
हिन्दी
महावीर विद्यालय सुवर्ण १९६८ महोत्सव ग्रंथ जैन प्रकाश
१९३२ श्रमण, अक्तू.५७से अगस्त १९५७ '५८ तक प्रबुद्ध जीवन
१९७२
१९५७
श्रीमद् राजेन्द्रसूरि स्मारक ग्रंथ जैन प्रकाश
१९६२
प्रबुद्ध जीवन
१९५४
२८
आचार्य तुलसीनी गुजराती अग्निपरीक्षा आचार्य मल्लवादीका हिन्दी नयचक्र आचार्यश्री आत्मरामजी-हिन्दी का मार्ग आजना समाजने गुजराती भिक्षानिर्भर साधु संस्थानी जरूर छे के नहि ? आजीविक हिन्दी आत्मदीपो भव गुजराती । आत्महित बनाम परहित हिन्दी आत्मानो धर्म-ईट अने गुजराती इमारत आधुनिक गुजराती हिन्दी साहित्यका दिग्दर्शन आधुनिक युगकी दृष्टि हिन्दी से जैन आचार के नियम आपणी साधु संस्था गुजराती आपणे पामर? गुजराती आवरणो दूर करी जोतां गुजराती शीखो
हिन्दी विश्व कोष जैन प्रकाश श्रमण २-३. गुजरात समाचार
१९६० १९५६ १९५१ १९७२
१९४८
-
१९७४
प्रबुद्ध जीवन जैन प्रकाश प्रबुद्ध जीवन
१९७० १९३४ १९४८
३५

Page #249

क्रम लेख
३६
३७
३८
३९
४०
४१
४२
४३
४४
४५
४६
४७
४८
४९
५०
५१
५२
उपशमनका आध्यात्मिक
पर्व
उलटी गंगा
ऊती प्रजामां धार्मिक
संस्कारो शी रीते
सचवाय ?
एक आवकारदायक
श्री
परंपरा, सद्गत वीरचंदभाई पंचाळी एकांत, पाप अने पुण्य एकान्त पाप और पुण्य
(गुज. से अनु.) औदार्यपूर्ण धर्ममीमांसा
(आनंदशंकर बापुभाई
ध्रुव)
करकंडु राजा
करुणाविचार विरुद्ध
उपयुक्ततावाद
कान्हडदे प्रबंध अने
ई.र.द कुवलयमालाकथा अने तेना संध्यावर्णनो
कोन्फरंस एटले त
पोते ज
क्या मैं जैन हूं
क्षमापर्व
क्षमाश्रमण गांधीजी
क्षमाश्रमण गांधीजी
अनुसंधान - १७• 240

भाषा
हिन्दी
गुजराती
गुजराती
गुजराती गुजराती
हिन्दी
गुजराती
गुजराती
गुजराती
गुजराती
गुजराती
गुजराती
हिन्दी
गुजराती
हिन्दी
गुजराती
खोद्यो डुंगर अने (थोडा गुजराती समय पहेला बीकानेर
भीनासर खाते अखिल हिन्दी स्थानकवासी जैन कोन्फरन्सनं अधिवेशन
प्रकाशक
श्रमण ५.११
जैन प्रकाश
जैन प्रकाश १८-२-३७,
२५-२-३७, ४-३-३७
भावसार मित्र
प्रबुद्ध जीवन
जैन भारती श्रमण ६.१२
आपणो धर्म ( त्रीजी आवृत्तिनुं
पुन:मुद्रण) ग्रंथ
सविता शतांक
जैन प्रकाश
गुज. समाचार
जैन ३०-४-६०
स्वाध्याय अंक १ - १
जैन प्रकाश
श्रमण ३.१०
प्रबुद्ध जीवन
नया समाज
अखंड आनंद

प्रकाशनवर्ष
१९५४
१९४५
१९३७
१९७३
१९५५
१९५५
१९६४
१९५६
१९६१
१९६०
१९६३
१९३४
१९५२
१९५२
१९४८
१९४९

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अनुसंधान-१७. 241
५३
५६
५७
भरवामां आव्यु हतुं अने तेना अनुसंधानमा योजायेला स्थानकवासी साधुओना संमेलन अंगे करवामां आवेली आलोचना) गुजरात भावसार गुजराती भावसार-बंधु
१९७१ समाजनुं आर्थिक संकट गुजरातके लोककवि हिन्दी जनपद
१९५२ मेघाणी गुजरातमां संस्कृत- गुजराती गुज.मां भारतीय भाषाओनो प्राकृत भाषाओ
विकास, गुज. विद्यापीठमां अध्ययन-अध्यायन
सेमीनार, ३-५-मार्च ७३ चातुर्मास हिन्दी श्रमण
१९५० चालो करीए प्रतिक्रमण गुजराती प्रबुद्ध जैन
१९४७ छात्रालय माटे सहकार गुजराती भावसार-बंधु
१९६५ छात्रालयने स्वर्ग गुजराती भावसार-बंधु
१९६९ बनावीए जईणो अ अजईणो अ गुजराती __ प्राकृत जैन प्रकाश १९२९ जैन अने जैनेतर जन्म अने मृत्यु गुजराती
जैन प्रकाश
१९३५ ६२ जीवन अने अध्यात्म गुजराती प्रबुद्ध जीवन
१९५३ ___ जीवो जीवस्य जीवनम् गुजराती प्रबुद्ध जैन ।
१९५३ जैन आचारना मूळ गुजराती प्रबुद्ध जीवन १६-७-५९ १९५९ सिद्धांतो जैन एकता और महावीर हिन्दी महावीर जयन्ती समारोहके १९७० जयन्ती
अवसर पर प्रकाशित स्मारिका जैन और हिन्दु हिन्दी श्रमण
१९५० जैन गुणस्थान और हिन्दी वासणसेय सं.वि.वि. के १९७१ बोधिचर्या भूमि .
बौद्धयोग और अन्य भारतीय साधनाओंका समीक्षात्मक अध्ययन सेमिनारका निबंध
संबोधि १.२ ६८ जैन जीवननी कल्पना गुजराती जैन प्रकाश
१९३४

Page #251

अनुसंधान-१७• 242
प्रकास :
प्रकाशक प्रेमी अभिनंदन ग्रंथ
१९४६
प्रबुद्ध जीवन १-१२-५६ प्रबुद्ध जीवन प्रबुद्ध जीवन १५-५-५८ प्रबुद्ध जैन
१९५७ १९५७ १९५८ १९४६
जनसत्ता
१९७४
पर्युषण पर्वनी व्याख्यानमाळा १९३७
महाभारत सेमीनार, गुज. युनि. -- १८-५-७५
जैन प्रकाश
१९४४
क्रम लेख
भाषा जैन दार्शनिक साहित्य हिन्दी का सिंहावलोकन जैन धर्म
गुजराती जैन धर्म
गुजराती ७२ जैन धर्म अने बौद्धधर्म गुजराती
जैन धर्मना उच्च गुजराती शिक्षणनो प्रश्न जैन धर्मना केन्द्रवर्ती गुजराती सिद्धांतो-अहिंसा, अपरिग्रह अने अनेकांत जैन धर्ममा विश्वधर्म गुजराती
बने तेवा तत्त्वो छे खरा? ७६ जैन महाभारत कथा: गुजराती ।
साहित्य जैन महाभारत
कथा:आस्वाद ७७ जैन युनिवर्सिटी-एक गुजराती
स्वप्न
जैन संस्कृति का संदेश हिन्दी ७९ जैन साहित्य गुजराती ८० जैन साहित्य के इतिहास हिन्दी
की प्रगति जैन-आगम साहित्य पर हिन्दी
एक दृष्टि ___ जैनजीवन प्रबुद्ध क्यारे गुजराती
बनशे?
जैनधर्म अने शैवधर्म गुजराती । ८४ जैनधर्म और जातिवाद हिन्दी ।
जैनधर्मना आराध्य देवो गुजराती जैनधर्मनो प्राण
गुजराती ८७ ज्ञानोपासना गुजराती । झांझवाना जळ
गुजराती ८९ डभोडा, वडनगर अने गुजराती
महेसाणानो प्रवास
१९४२
जैन युग
१९५८ १९५४
श्रमण ६.२
जैन प्रकाश
१९६२
१९७८
प्र.जी.सुवर्णजयंती महोत्सव-विशेषांक
१९४९
८५
जैनधन
श्रमण १-२ विद्या Vol.XIV No.3 प्रबुद्ध जीवन जैन प्रकाश उत्थान भावसार-बंधु
१९७३ १९३४ १९३३ १९६५

Page #252

क्रम लेख
९०
९१
९२
९३
९४
९५
९६
९७
९८
९९
भाषा
तत्वार्थसूत्र ध्यानलक्षण- गुजराती मांना 'एकाग्र चिंता
निरोधो' विशे नोंध
तपसी वडे लपसी
गुजराती
तीर्थ शब्दनो भावार्थ
गुजराती
तीर्थोना संघर्ष मिटाववा- गुजराती
नो उचित मार्ग
थोडा शिक्षण
गुजराती
थोडाक साहित्य
गुजराती
दक्षिण हिन्दुस्थान और हिन्दी
जैनधर्म
दक्षिण हिन्दुस्थान और हिन्दी
जैनधर्म
दर्शन अने जीवन
दर्शन और जीवन
अनुसंधान - १७•243
१०३ धर्मनी कसोटी
१०४ धर्मसमन्वयनी भावना
१०५ धार्मिक पराधीनता
१०६ नयवादनो प्रारंभिक इतिहास
(गुज. से अनु.)
१००
दिवाळी
१०१ धर्मका पुनरुद्धार और संस्कृतिका नवनिर्माण
१०२ धर्मका पुनरुद्धार और हिन्दी
संस्कृतिका नवनिर्माण
१०७ नये का प्राचीनीकरण
१०८ नवा वर्षना अभिनंदन १०९ नवानुं प्राचीनीकरण ११० नवाविचारको अने दान
१११ नवी दुनियामां

गुजराती
हिन्दी
गुजराती
हिन्दी
गुजराती
गुजराती
गुजराती
गुजराती
हिन्दी
गुजराती
गुजराती
गुजराती
गुजराती
प्रकाशक
विद्या
उत्थान जैन प्रकाशमूर्ति
विश्व विज्ञान
जैन प्रकाश
जैन प्रकाश
जैन प्रकाश
श्रमण
श्रमण
प्रबुद्ध जीवन १-४-६१ विजयानंद
जैन प्रकाश
श्रमण
नयासमाज
प्रबुद्ध जैन
चिंतन पराग
जैन प्रकाश
जैन प्रकाश २२-७-३४,
५-८-३४, १२-८-३४
जैन जगत
स्मारक
प्रबुद्ध जीवन
-प्रकाशनवर्ष
१९७२

१९३२
१९६२
१९६६
१९३१
१९३१
१९५०
१९५०
१९६१
१९६२
१९३४
१९५०
१९४९
१९५५
भावसार मित्र
१९७९
प्रबुद्ध जीवन
१९५४
महावीर जैन विद्यालय रजत १९४०
१९४३
१९६६
१९३४
१९३४
१९६८

Page #253

अनुसंधान-१७. 244 क्रम लेख भाषा प्रकाशक
प्रकाशनवर्ष ११२ निग्रंथका चातुर्याम धर्म हिन्दी जर्नल-गंगानाथ झा केन्द्रीय १९७१ ___ 'सर्ववारिवारितो'का
सं. विद्यापीठ अर्थ ११३ निवृत्ति अने प्रवृत्ति गुजराती प्रबुद्ध जैन
१९४३ ११४ निवृत्तिना चकनुं भेदन गुजराती प्रबुद्ध जैन
१९५१ ११५ न्यायसंपन्न विभयः हिन्दी श्रमण २-२
१९५० ११६ पं. सुखलालजीनां गुजराती परब
१९७८ विशिष्ट संपादनो:
सन्मतितर्कनुं संपादन ११७ पंजाब संघनो फैसलो- गुजराती जैन प्रकाश
१९४९ एक क्रांतिकारी पगलुं ११८ पंडित सुखलालजीनी गुजराती प्रबुद्ध जीवन
१९५७ विचारधारा ११९ पंडित सुखलालजीनी गुजराती प्रबुद्ध जीवन हिन्दी-तरुण १९५७
विचारधारा १२० पंडितजीना ग्रंथो गुजराती प्रबुद्ध जीवन
१९७८ १२१ पतनने पंथे गुजराती जैन प्रकाश
१९३४ १२२ पार्श्वनाथ विद्याश्रम हिन्दी प्रज्ञा, ५८ श्रमण ११.२ १९५६
आदि विद्यासंस्थाओ १२३ पार्श्वनाथ विद्याश्रमनी गुजराती जैन प्रकाश
१९४४ टेल (समाजमां विद्वानो ऊभा करवा माटेनी एक आदर्श संस्थाने विद्यार्थीओ
पूरा पाडवा) १२४ पेरिसनी संस्कृत गुजराती परब
१९७७ परिषदमां पेरिसनो प्रवास, गुजराती परब
१९७७ इंट अने इमारत १२६ प्रज्ञाचक्षु पं. सुख- हिन्दी राष्ट्रभारती
१९५६ लालजी १२७ प्रतिक्रमण गुजराती झालावाड, दशा श्रीमाळी
स्था.जैन समाचार, अमदावाद १९८८ १२८ प्रत्यागमन
गुजराती जैन प्रकाश
१२५

Page #254

१३९
अनुसंधान-१७. 245 क्रम लेख भाषा प्रकाशक
प्रकाशनवर्ष १२९ प्राकृत टेष्ट सोसायटी गुजराती जैन युग
१९५७ १३० प्राणशक्ति कहां गइ हिन्दी तरुण जैन
१९४८ १३१ प्रायश्चितना सरळ मार्ग गुजराती जैन प्रकाश
१९३४ १३२ बनारसमें एक हिन्दी श्रमण १-१
१९४९ सांस्कृतिक अनुष्ठान १३३ बनारससे जैनो का . हिन्दी श्रमण २-७
१९५१ संबंध १३४ बालदीक्षा गुजराती प्रबुद्ध जीवन
१९५६ १३५ बालदीक्षा हिन्दी तरुण
१९५६ १३६ बालदीक्षा मत दो हिन्दी तरुण
१९४९ १३७ बिहारनां तीर्थोनी यात्राए गुजराती प्रबुद्ध जैन
१९५१ १३८ बीजमांथी वटवृक्ष गुजराती भावसार बंधु
१९६४ बोर्डिंगने स्थिर करवा गुजराती भावसार-बंधु
१९७० शुं करवू? १४० बौद्ध धर्मर्नु सर्वेक्षण गुजराती ग्रंथ
१९७८ १४१ बौद्ध योगाचार संमत गुजराती संगोष्ठि, १-६-७७नुं व्याख्यान --
विज्ञानाद्वैत १४२ बौद्धधर्म हिन्दी श्रमण
१९५० १४३ भ.महावीर का धर्म- हिन्दी वीर परिनिर्वाण १-१० १९७५
सामायिक निश्चय और
व्यवहार-पुण्य और पाप १४४ भ.महावीर का धर्म- हिन्दी
१९७४ सामायिक निश्चय और व्यवहार-पुण्य और पाप भ.महावीरनु कार्य- गुजराती प्रबुद्ध जीवन
१९६० एक विचारणा (महावीरनुं कार्य-श्री शंकरगव देवना
व्याख्याननी विचारणा) १४६ भ. महावीरनो संघ
उत्थान
१९३३ अने पाश्र्वापत्यिको
श्रमण
१४५

Page #255

लेख
भ. महावीर अने
महात्मा गांधी
भ. महावीर और
मार्कसवाद
१४९ भक्ति मार्ग और जैनदर्शन
१५० भक्तिमार्ग का
सिंहावलोकन
क्रम
१४७
१४८
१५१ भगवान बुद्ध अने
महावीर
१५२ भगवान बुद्ध और भगवान महावीर
१५३
१५४
१५५
१५६
१५७
१५८
१५९
१६०
१६१
(गुज. से अनु.) भगवान महावीर
भगवान महावीर का
जीवन
भगवान महावीर का
मार्ग
अनुसंधान - १७• 246
प्रकाशक
तरुण जैन
श्रमण (ज्ञानोदय)
जनवाणी
भगवान महावीर
हिन्दी
भगवान महावीर
हिन्दी
समताधर्म के प्ररूपक भगवान महावीर
हिन्दी
समताधर्म के परूपक
भगवान महावीर अने गुजराती महात्मा गांधी
भगवान महावीर अने गुजराती महात्मा गांधी
भगवान महावीर अने गुजराती महात्मा गांधी

भाषा
हिन्दी
हिन्दी
हिन्दी
हिन्दी
गुजराती
हिन्दी
गुजराती
हिन्दी
हिन्दी
श्रमण २.६
प्रबुद्ध जीवन
श्रमण विजयानंद
जैन, स.सं. पत्रिका नं. ८ नो
गुज. मां अनुवाद, जैन ध. चिं.
जैन सिद्धांत
जैन जगत
भ. महावीर स्मृति ग्रंथ,
लखनौ
श्रमण
जैन सभा, २५-५-८५
प्रबुद्ध जैन
प्रबुद्ध जीवन
झालावाड दशा श्रीमाळी स्थानकवासी जैन समाचार,
अमदावाद
जैन प्रकाश
महामानव महावीर अप्रैल

प्रकाशनवर्ष
१९४७
१९५०
१९५९
१९५२
१९६४
१९६५
१९४७
१९५३
१९७५
१९७४
१९४७
१९७०
१९८५
१९६२
१९५०

Page #256

क्रम
१६२
१६३
१६५
१६४ भगवान महावीर
की अहिंसा
१६६
१६८
भगवान महावीर
के गणधर
१६७ भगवान महावीर
के प्राचीन वर्णक
१६९
लेख
भगवान महावीर
का मार्ग
१५०
भगवान महावीर
का मार्ग
५००
भगवान महावीर
की अहिंसा
भगवान महावीरना
प्राचीन वर्णको
भगवान महावीरनी
जीवनकथानो विकास
भगवान महावीरनो
अनेकांत अने भगवान बुद्धनो मध्यममार्ग
भगवान महावीरनों
अनेकांतवाद
६७२ भारतीय संस्कृतिना पोकार
१७३ भोग- योगास
१७४ भौतिकी
दृष्टिनो समन्वय १७५ भौतिकता और
आध्यात्मका समन्व
१७६ मलधारी अभयदेव
हेमचन्द्राचार्य

अनुसंधान - १७•247
भाषा,
प्रकाशक
हिन्दी
श्रमण ६.६.७
हिन्दी
हिन्दी
हिन्दी
हिन्दी
हिन्दी
गुजराती
गुजराती
गुजराती
जैन संदेश
मुनि द्वयं अभिनंदन ग्रंथ
'संप्रसाद' श्री चतुर्भुज
पूजारा अभिनंदन ग्रंथ
जैन
उदयपुर युनि. सेमीनार
Seminar of "Contribution १९७५
of Jainism to Indian Culture" Ed. Dr. R.C.Dwivedi-Motilal Banarasidass Delhi.
श्रमण ५.५
जैन
गुजराती धर्मलोक
गुजराती
गुजराती
प्रबुद्ध जैन
'शांति', मुंबई
श्रमण ४.६
श्रमण ४.२
प्रकाशनवर्ष
१९५५

१९७३
१९७३
१९५४
१९७३
१९७७
१९६४
१९६४
१९७८
१९५१
१९७३
१९५०
१९५३
१९५३

Page #257

क्रम लेख
भाषा
१७७ महान सुधारक श्रीमान हिन्दी लोकाशाह की एक
कृति
१७८ महावीर का
गुजराती
हिन्दी
गुजराती गुजराती
१८१ महावीरना श्रावकोने
१८२ महावीरनी एक विशेषता गुजराती
गुजराती
हिन्दी
अन्तस्तल
१७९ महावीर भूले १८० महावीर वाणी
अनुसंधान - १७•248
१८३ मानवता पाछी लावो
१८४ मुझे शीघ्र भूल जाना
१८५ मैत्री साधना
१८६ मोडासानो अमारो
उत्साहवर्धक प्रवास
१८७ लोंकाशाह और उनकी हिन्दी विचारधारा
१८८ लोकाशाह और उनकी हिन्दी विचारधारा
१९० विवादनां कारणो
१९९ विश्व संस्कृति संमेलन १९२ व्यक्तिनिष्ठा का पाप १९३ व्यक्तिने समाजनी
पारस्परिक प्रभुता
गुजराती
गुजराती
१८९ लोकाशाह मतकी दो हिन्दी पोथियां

गुजराती
गुजराती
हिन्दी
गुजराती
१९४ व्यवहार अने निश्चय
गुजराती
१९५ व्यवहारिक अनेकांत
गुजराती
१९६ शास्त्राज्ञाओनो हेतु
गुजराती
१९७ शुभ अवसर अने समाज गुजराती
१९८
श्रद्धा का क्षेत्र
हिन्दी
१९९
श्रद्धा
गुजराती
प्रकाशक
सम्यग् दर्शन
प्रबुद्ध जीवन
श्रमण
प्रबुद्ध जीवन जैन प्रकाश
जैन दीपोत्सवी अंक
जैन
तरुण
जीवन माधुरी
भावसार-बंधु
गुरुदेव श्री रत्नमूनि स्मृतिग्रंथ
गुरुदेव श्री रत्नमूनि
स्मृतिग्रंथ
मुनिश्री हजारीमल
स्मृतिग्रंथ
जैन प्रकाश १५-१-३३
प्रबुद्ध जीवन
तरुण
प्रबुद्ध जीवन
प्रबुद्ध जीवन
प्रबुद्ध जैन
अखंड आनंद
भावसार-बंधु
श्रमण ३.५
गुजरात समाचार

प्रकाशनवर्ष
१९६६
१९५५
१९५६
१९५५
१९३४
१९६१
१९४८
१९५१
१९५८
१९६६
१९६४
१९६४
१९६५
१९३३
१९७३
१९५३
१९६२
१९४२
१९४४
१९५२
१९६७
१९५२
१९६५

Page #258

अनुसंधान-१७ • 249
प्रकाशक जैन प्रकाश
प्रकाशनवर्ष १९६४
प्रबुद्ध जीवन १-१२-५६ श्रमण जैनयुग जिन संदेश
१९५६ १९४९ १९५६ १९८२
भावनगर
१९६०
स्वाध्याय अंक २-२
१९६५
क्रम लेख
भाषा २०० श्रमण-संस्कृति के हिन्दी
उन्नायक महाश्रमण
महावीर २०१ श्रमण अने ब्राह्मण गुजराती २०२ श्रमण महावीर का संघ हिन्दी २०३ श्रमण-ब्राह्मण हिन्दी २०४ श्री अंतरिक्षजी तीर्थ गुजराती
विवाद समापन माटे
समाधान-सूचन २०५ श्री बावनगाम भावसार गुजराती
केळवणी मंडळ परिषद (भावनगर परिषदमां पसार करेल ठरावो तथा
बंधारण २०६ श्री लोकाशाह अने गुजराती
तेमनो मत २०७ संघ ऐक्य ए एक ज गुजराती
कार्य २०८ संघ भेदना पापना गुजराती
भागी न बनीए २०९ संघभेद के पाप के हिन्दी
भागी न बने २१० संघर्ष वि.समन्वय गुजराती २११ संथारा आत्महत्या ।
नहीं है २१२ संवैक्यनो प्रश्न गुजराती २१३ संन्यास मार्ग-उत्थान, गुजराती
पतन अने परिवर्तन २१४ संप्रसाद
गुजराती २१५ संमेलननी सफळता गुजराती · २१६ संयममार्ग
गुजराती
जैन प्रकाश
१९४९
जैन प्रकाश
१९६६
जैन प्रकाश .
१९६६
जीवन माधुरी श्रमण
१९५७ १९६२
जैन प्रकाश जैन
१९६२ १९४७
संप्रसाद उत्थान उत्थान
१९७८ १९३३ १९३२

Page #259

क्रम लेख २१७ सतरहवीं शती के स्थानकवासी जैन कवि
२१८ सदाचार : सामाजिक अने वैयक्तिक
२१९ सन्यासमार्ग - उत्थान, पतन और परिवर्तन
२२० सन्यासमार्ग और महावीर
२२१ समयधर्म
२२२ समाज का प्रतिक्रमण २२३ समाजनी समस्या अने तेना उकेल माटे विनंती
२२४ समाजनुं प्रतिक्रमण २२५ सरकार अने धार्मिक शिक्षण
२२६ सर्वमान्य प्रतिक्रमण
२३४ सिद्धिविनिश्चय और
अकलंक
२३५ सुखी समाज
२३६ सुधाराना राह पर
अनुसंधान - १७• 250

भाषा
हिन्दी
गुजराती
हिन्दी
हिन्दी
गुजराती
हिन्दी
गुजराती
२२७ सांवत्सरिक प्रतिक्रमण हिन्दी
हिन्दी
२२८ सांवत्सरिक प्रतिक्रमण २२९ सांस्कृतिक प्रचारनो
गुजराती
अवसर
२३० साधु संमेलन
२३१ साधु- संमेलन
२३२ साधुसमान और निवृति हिन्दी
२३३ साहित्य-सत्कार
हिन्दी
हिन्दी
गुजराती
गुजराती
गुजराती
गुजराती
हिन्दी
गुजराती गुजराती
प्रकाशक
जीत अभिनंदन ग्रंथ
जयध्वज प्रकाशन समिति,
मद्रास
जनकल्याण सदाचार
विशेषांक
तरुण जैन, मूल गुज.
जैन २३-१-४७
आज
उत्थान
जैन प्रकाश
भावसार - बंधु
जैन प्रकाश
जैन प्रकाश
जैन प्रकाश १९-२-३४,
२५-२-३४, ४-३-३४,
१-३-३४, १८-३-३४
तरुण जैन
तरुण जैन
जैन
श्रमण
जैन संदेश, श्रमण ५.४
जैन प्रकाश
जैन प्रकाश
प्रकाशनवर्ष १९८६

१९४८
१९५२
१९३३
१९६०
१९६६
१९६०
१९७४
जैन प्रकाश
१९५२
श्रमण
१९५२
श्रमण ३.२
१९५२
"ज्ञानोदय विश्व-शांति अंक " - १९५०
१९३४
१९४८
१९४८
१९४९
१९५४
१९३४
१९२९

Page #260

क्रम लेख
२३७ स्त्रिओंको उनके अधिकार दो
२३८ स्थानकवासी
२३९ स्वप्न साकार बने छे त्यारे
२४० हवे ज खरुं कार्य करवानुं छे
२४१ हिन्दु धर्म अने जैन धर्म
क्रम लेख
१
२
ज्ञानप्रचार अने
पार्श्वनाथ विद्याश्रम
३
४
६
७
अनुसंधान - १७•251
भाषा
हिन्दी
गुजराती

गुजराती
भावसार -बंधु
गुजराती
भावसार-बंधु
गुजराती प्रबुद्ध जीवन १ - १२-६३
भाषा
अंग्रेजी
A Note on Jain Mythology (Presnented in the Seminar of Jain Logic and
philosophy
A Study of Jainism अंग्रेजी
in Indian Uni.
Dharmakirti-Cultu- अंग्रेजी
ral Leaders of India
Sears and Thinkers
Dharamakiti-His Life and Works
Epithets of Lord
Mahavira in Early
Jaina Canons
अंग्रेजी
Estratto da Fundamentals of the अंग्रेजी
Jain Code of
Conduct
प्रकाशक
जैन प्रकाश
अंग्रेजी
जैन प्रकाश
अंग्रेजी
पुस्तक- पुस्तिका
प्रकाशक
Poona Uni. 1975 Ede: १९७५ M.P. Marathe. A Kelkoar, P. P. Gokhale. Pub :I.P.O. Publication Pune
Hindi-Jain Sandesh
Gujarati-‘Jain’
Editor-V. Raghvan Publication Division Govt. of India
for Govt. of India
Proceeding AIOC Ujjain संबोधि १.४
Reprinted from K.P. Jayaswal Commemoration Vol.Patna
प्रकाशनवर्ष
१९२९

१९४६
१९६८
१९६९
१९६३
प्रकाशनवर्ष
१९६७
१९७९
१९६८
१९८१

Page #261

3 -89 • 252
प्रकाशक
प्रकाशनवर्ष Vol. XIV Professor १९८८ Collette Caillat feliciation Volume Edizioni Jollygrafica-Torino (Italy)
88198
Bom. Uni. Seminar on Prakrit Studies Bombay
क्रम लेख
भाषा c Indologica अंग्रेजी
Taurinensia official organ of the International Association of Sanskrit Studies Jain Calagories in 3pusit Sutrakrutanga Jain Parsva in अंग्रेजी Jain Canonical Literature Jain Theory and अंग्रेजी Practice of Nonviolence Jaina Concept 315
of Deity 834 Life of Lord 3DS
Mahavira
8888
Sambodhi'2.2 written for Seminar on Nonviolence, Delhi Uni. Aspects of Jaina Art
१९७७
88198
Paper Contributed to the Seminar in Prakrit Studies, Bombay Uni. Jain Yug
१४
१९६०
Andhra Uni.
१९७५
Lord Mahavira's Bills Anudharmika Conduct Nothing is dead 31051 in Indian Philosophy (Seminar on "What is living and what is dead in Indian Philosophy) On Bhadresvara's 31151 Kahavali Padmanandi-Panca-etusit vimsatiwith a Sans. commentary and Hindi Translation
ge:
Indologica Taurinensia 9863 Vol.XI Jain Yug
१९६२
20

Page #262

BILET-869 • 253
प्रकाशक
प्रकाशनवर्ष Reprinted from Journal १९६३ of the Oriental Institute Baroda Vol.XII J.O.I. Baroda, Vol. 193888
8889
Edited by Pt. Dalsukh malvania and Published by Lalbhai Dalpatbhai Reprinted form Journal of the Oriental Institute Col. XVIII No. 4.
क्रम लेख
भाषा १८ Padmanandi-Panec- अंग्रेजी
vimsatiwith a Sans. and Hindi Translation Praynapana and अंग्रेजी
Satkhandagama २० Ratnakaravatarika अंग्रेजी
A Commentary on Pramanaya tattavaloka of vadi Devsuri with Panyika by Rajasekhar suri, a tippana by Pt. Jnanacandra and Gujarati translation by Muni Sri Malayavijayaji Seminar on the 31351 study of religion
in Indian Uni. २२ Some of the
common features
in the life Stories of the Buddha
and Mahavira 73 Study of Tittogalia अंग्रेजी
Bangalor
१९६७
१९६५
Proceeedings of AIOC Gauheti
28
The Jain theory of अंग्रेजी Symbol (Presented in the Seminar on "Jain Logic and Philosophy" The story of Bharata 3iusi and Bahubali-paper read at the third International Sanskrit Conference held at Paris
भारतीय पुरातत्त्व : मुनि १९७१ जिनविजय अभिनंदन ग्रंथ Poona Uni.(1975) 98994 Editors:-M.P.Maratha M.A.Kelkar. P.P. Gokhale Pub:I.P.O. Publication Pune. Sambodhi Vol.6. No.3-
481949

Page #263

अनुसंधान-१७• 254 क्रम लेख भाषा प्रकाशक
प्रकाशनवर्ष २६ The Word Puja and अंग्रेजी
Its Meanings २७ Though an ethical अंग्रेजी Punjabi Uni. Patiala, १९७१ System, Jainism is a
Seminar on Approaches religion
to the Study of Religion Tirthankara
J.O.I., Baroda, Vol.24, १९७४ Mahavira
p.11 Sources of Panec- अंग्रेजी Seminar on Life and १९७७ istikaya n Jain Canon Works of Kundakunda
charya Mysore Uni. आगमयुगका हिन्दी जे. सं. सं. मंण्डल पत्रिका- १९४७ अनेकांतवाद आगमयुगका हिन्दी सन्मति विद्यापीठ, आना १९६६
जैनदर्शन ३२ आत्म मीमांसा गुजराती जैन सं.सं.मंडल पत्रिका १९५३
जैन आगम हिन्दी जै.सं.सं.मंण्डल पत्रिका १९४७ जैन दर्शन का हिन्दी
१९७९ आदिकाल जैन दार्शनिक हिन्दी जैन सं.सं. मंण्डल पत्रिका-२ सैहित्यके विकासकी
प्र.आ.१९४६, दू.आ. १९५२ रूपरेखा ३६ जैन दार्शनिक हिन्दी जै. सं.सं.मंण्डल पत्रिका-२२ १९४९
साहित्यका सिंहावलोकन प्रेमी अभिनंदन ग्रंथ जैन दार्शनिक हिन्दी जै.सं.सं.मंण्डल पत्रिका २२ १९४६
साहित्यका सिंहावलोकन प्रेमी अभिनंदन ग्रंथ ३८ जैन धर्म चिंतन गुजराती । जगमोहन कोरा स्मारक १९६५
पुस्तकमाळा, अशोक ३९ निशीथ-एक अध्ययन हिन्दी सन्मति विद्यापीठ, आग्रा. १९५९
निशीथ चूर्णि भा.८की
प्रस्तावना ४० प्रज्ञाचक्षु पं.सुखलालजी गुजराती गुजराती ग्रंथकार श्रेणी-७ १९७७ ४१ प्रभु श्री महावीरनो गुजराती - सौराष्ट्र युनिवर्सिटी, राजकोट १९७२
जीवन संदेश

Page #264

अनुसंधान-१७.255
क्रम लेख ४२ भगवान महावीर
प्रकाशनवर्ष १९५२
भाषा - प्रकाशक हिन्दी जैन सं.सं.मण्डल, बनारस
हिन्दू युनि. गुजराती परिचय ट्रस्ट सं.वाडीलाल
डगली
४३ हिन्दुओनो धर्म
१९६४
भाषा
प्रस्तावना क्रम लेख
प्रकाशक
प्रकाशनवर्ष 'जैन धर्मनो प्राण' गुजराती "जैन" वर्ष ६१
१९६२ नी प्रस्तावना
अंक:३३-३४ता. २७-८-६२ जैन साहित्य बृहत् हिन्दी बनारस
१९६६ इतिहास भाग-२ दशवैकालिकचूर्णि- हिन्दी प्राकृत टेष्ट सोसायटी १९७३ सं. मुनिश्री पुण्यविजयजी पं. महेन्द्रकुमार हिन्दी भारतीय ज्ञानपीठ, दिल्ही -- संपादित षड्दर्शन समुच्चय प्रमाणमीमांसा गुजराती हिन्दी अनुवाद भ. महावीर-एक गुजराती मूल्यांकन
१९७४ अनुशीलन
प्रकाशनवर्ष १९७२
१९५९
विद्वान व्यक्तिओ विशे नोंध क्रम लेख
भाषा प्रकाशक १ Agamaprabhakara अंग्रेजी J.V.U.R.I.Vol.x
Muni Punyavijayaji Dr. Mahendrakumar अंग्रेजी JOI Baroda, Vol 8. Shastri
p. 449 अनागरिक धर्मपाल गुजराती. प्र.जी. अभिनंदन (डो. टाटिया) हिन्दी श्रमण २-७ अमर यशोविजयजी गुजराती यशोविजयजी स्मृतिग्रंथ अहिंसाकी विजय- हिन्दी मूल प्र. जी. मेंसें तरुण जैन
१९६५ १९५२ १९५७ १९४८

Page #265

क्रम लेख
७
८
९
१०
११
१२
१३
१४
१५
१६
१७
१८
अहिंसानो विजय (गांधीजी विषे
मृत्युनोंध)
आगम प्रकाशन और
हिन्दी
आचार्य तुलसी आगमप्रभाकर स्व. गुजराती मुनिश्री पुण्यविजयजी
आचार्य मुनि जिन
विजयजी
गुजराती
आचार्यश्री आत्मारामजी - हिन्दी
का मार्ग
हिन्दी
आचार्य श्री तुलसीके उत्तराधिकारी युवाचार्यका अभिनंदन तुलसी प्रज्ञा
युवाचार्य विशेषांक
एक आदर्श महिलास्व. अवन्तिका गोखले
के सेवामय जीवनकी
कहानी
कवि नहीं पण संत
शिष्य
अनुसंधान - १७० 256
भाषा
प्रकाशक
गुजराती
प्रबुद्ध जीवन
जूना-नवाना से
(श्री चीमनभाई च.
शाह)
जैन प्रजासेवक श्री दुर्लभजी केसवजी
ताणीनं सन्मान ज्ञानतपस्वी मुनिश्री पुण्यविजयजी
गुजराती
जंगम आगम संशोधन हिन्दी
मंदिर
गुजराती

हिन्दी
गुजराती
श्रमण १०-५
जैन प्रकाश
जैन विश्वभारती, लाडनूं
प्र. जी. १-७-७१, आत्मानंद १९७४
प्रकाश, मु. श्री पुण्यविजयजी श्रद्धांजलि विशेषांक
ग्रंथ
ज्ञानोदय
कविवर्य श्री नानचंदजी जन्मशताब्दि स्मृतिग्रंथ
श्रमण २-४
श्री चीमनलाल च. शाह सन्मान समारंभ स्मरणिका
जैन प्रकाश
गुजराती ज्ञानांजलि, अभिवादन
प्रकाशनवर्ष
१९४८

१९५९
१९७६
१९६२
१९७६
१९५२
१९७७
१९५२
१९७२
१९४६
१९६९

Page #266

क्रम लेख
१९
२०
२१
२२
२३
२४
२५
२६
२७
२८
२९
३०
३१
३२
३३
भाषा
डॉ. बालकृष्ण अमरजी हिन्दी
पाठक (स्मरणांजलि)
डो. वासुदेवशरण
अनुसंधान - १७ • 257
गुजराती
अग्रवाल
डो. हरिवल्लभ भायाणी गुजराती
अने तेमनुं साहित्य
डॉ. हिरालालको यथार्थ हिन्दी
श्रद्धांजलि
तेरापंथने नवी दिशा
नार आचार्य तुलसी पू. सहजानंदजी द्वारा दी गई अनुपम दार्शनिक
विद्याकी विरासत -
सहजानंद
मानवता पोषक
(जयभिक्खु)
मुझे शीघ्र भूल जाना (बर्नाडशो) - तरुण मुनिश्री नथमलजीने आचार्यपदनी घोषणा प्रसंगे अभिनंदन

गुजराती
हिन्दी
गुजराती
हिन्दी
गुजराती
गुजराती
गुजराती
गुजराती
युग प्रधान प्रभावक
आचार्यश्री
विद्यानिष्ठ डॉ. शाह
विद्यानिष्ठ राष्ट्रभक्त आचार्य जिनविजयजी
विद्यानिष्ठ श्री करुणा- गुजराती
शंकर मास्तर
विद्यानिष्ठ समभावी
गुजराती
पंडित बेचरदासजी विद्यानिष्ठ सौजन्यमूर्ति गुजराती डो. हिरालाल जैन
प्रकाशक
आयु. कोलेज पत्रिका,
बनारस युनि. धर्मसंदेश
गुजराती साहित्य अकादमी
सन्मति अक्तू-नव
जनसत्ता
सहजानंद वाणी अंक
श्री जयभिक्खु षष्टपूर्ति स्मरणिका
गुजरात समाचार
दुर्लभ धर्म
दृष्टि
प्रबुद्ध जीवन
मधुपार्क
प्रबुद्ध जीवन
प्र. जी.

प्रकाशनवर्ष
१९४९
१९६६
१९९०
१९७३
१९७५
१९८५
१९६८
१९५२
१९७९
१९८१
१९७२
१९७६
१९७३
१९८३
१९७३

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अनुसंधान-१७. 258 क्रम लेख भाषा प्रकाशक
प्रकाशनवर्ष ३४ विद्यानिष्ठ सौजन्यमूर्ति गुजराती जैन जगत (परिचय) १९७१
डॉ. हिरालाल जैन ३५ विद्यामूर्ति गुजराती कुमार
१९५१ पं. सुखलालजी ३६ विद्यामूर्ति पं. हिन्दी --
१९५२ सुखलालजी-तरुण ३७ विद्यासंगी श्री नाहटाजी हिन्दी अगरचन्द नाहय अभिनंदन
ग्रंथ, बिकानेर
१९७६ ३८ शो का संदेश-मुझे हिन्दी श्रमण
१९५९ भूल जाओ ३९ श्री परमानंदभाई विषे गुजराती प्र. जी.
१९७१ शुं कहेवू? सत्यनिष्ठ डॉ. हिन्दी वैशाली इन्स्टी. रीस. बुलेटीन १९७४ हिरालालजी
नं.२, डो. हिरालाल जैन
मेमोरियल नं. २ ४१ साहित्य तपस्वी गुजराती प्रबुद्ध जीवन
१९६० स्व. प्रेमजी ४२ सेवानिष्ठ सौजन्यमूर्ति हिन्दी साप्ताहिक ग्रामवासी उ.प्र.का १९८७ श्री शान्तिभाई शेठ
सबसे प्राचीन वर्तमान
साप्ताहिक ४३ स्व. भैरोधनजी शेठिया गुजराती प्र.जी. हिन्दी अनु. जैन प्रकाश १९६१
१५-१०-६१ ४४ स्व. भैरोधनजी शेठिया हिन्दी प्रबुद्ध जीवन हिन्दी अनु.जैन १९६१
प्रकाश ४५ स्व. मोहनलाल झवेरी हिन्दी श्रमण २-१
१९५० ४६ स्व.श्री बालाभाई गुजराती प्र.जी.
१९७० वीरचंद देसाई(जयभिक्खु)
व्याख्यानो क्रम लेख
भाषा प्रकाशक Development of अंग्रेजी Philogie freie Uni. at, Jaina Philosophy
Berlin (Seminar for Indische)
प्रकाशनवर्ष १९६९

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भाषा
अनुसंधान-१७० 259 क्रम लेख
प्रकाशक
प्रकाशनवर्ष Life of Lord Maha- अंग्रेजी Bombay Uni. 27-30 १९७१ vira- Seminar on Prakrit Oct. Studies Prohibition and अंग्रेजी संबोधि २.२
१९७१ Indian Culture अनेकांतवाद
गुजराती
पर्युषण व्याख्यानमाळा
मुंबई, १९६२ प्रगट प्र.जी. १९६३ । आराधना
गुजराती (वलसाडमां चुनीलाल वोरा
आराधना होल- उद्घाटन व्याख्यान) प्रगटः प्र.जी
१९७४ ६ कर्म सिद्धांत गुजराती (पर्युषण व्याख्यानमाळा
९-९-६९) प्रगटः प्र.जी. १९७० ७ गुजराती साहित्य गुजराती १९७६ना पोरबंदरना अधिवेशनपरिषद
ना संशोधन विभागना प्रमुखनुं
व्याख्यान १९७६ जैन-आचार हिन्दी
१९७८ जैन-साहित्य हिन्दी
१९७८ १० जैन अध्ययनकी प्रगति हिन्दी AIOC, दिल्ही में प्राकृत १९५७
और जैन विभागके
अध्यक्षपद से व्याख्यान ११ जैन अध्ययनकी प्रगति हिन्दी जे.सं.सं.मण्डल पत्रिका-३३ १९५८
श्रमण मार्च, '५८ जैन आचारके मूल हिन्दी पजुसन व्याख्यान माला १९५० सिद्धांत
मे दिया गया व्याख्यान १३ जैन दर्शन अने गुजराती प्रबुद्ध जीवन
१९३ जीवनसाधना १४ जैनधर्म
हिन्दी बंबईमें पर्युसण के अवसर १९५६
पर दिये गये व्याख्यान का
संक्षेप १५ जैन धर्म अने प्राकृत गुजराती जैन
१९६७ भाषाना अध्ययननी स्थिति
८
--

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अनुसंधान-१७• 260 क्रम लेख भाषा प्रकाशक
प्रकाशनवर्ष १६ जैन साहित्य समारोह गुजराती तत्त्वज्ञान विभागना प्रमुखनुं --
व्याख्यान, प्र. महावीर जैन विद्यालय हीरक महोत्सव प्रसंगे
२१-२३ जान्यु. १९७७ १७ जैन साहित्यगत गुजराती प्रबुद्ध जीवन
१९७९ प्रारंभिक निष्ठा १८ जैनदर्शन का प्रारंभ हिन्दी
१९७८ जैनदर्शन का विकास हिन्दी
१९७८ २० जैनधर्म और बौद्धधर्म हिन्दी पजुसन व्याख्यानमालासे १९५७ २१ जैनधर्म और बौद्धधर्म हिन्दी
१९७८ २२ जैनधर्म और संस्कृत हिन्दी बेंगलोरमें 'भारतके भाषा के अध्ययन की
विश्वविद्यालयों में धर्मों का स्थिति
अभ्यास' नाम से आयोजित ज्ञानसत्र में अंग्रेजी में वक्तव्य दिया था, उसका गुजराती अनुवाद जैन पत्रमें प्रकाशित हुआ. उसीसे हिन्दी
१९
ETTEER
अनुवाद
२३ २४
जैनधर्म का उद्भव जैनधर्मनुं प्राचीन स्वरूप
हिन्दी गुजराती
१९७८
पाटणनी आर्टस अने सायन्स -- कोलेजमां युनि. व्याख्यान ३-२-७८ पर्युषण पर्वनी व्याख्यानमाळा १९३७
जैनधर्ममा विश्वधर्म बने गुजराती एवा तत्त्वो छ खरा? जैनागम साहित्य हिन्दी जैनागम साहित्य - हिन्दी जैनदर्शन का उद्भव और विकास जैनोनी इतिहास दृष्टि गुजराती
२८
१९७८ डो. ए.एन. उपाध्ये स्मारक -- व्याख्यानमाळा, शिवाजी युनि., कोल्हापुर, ७ अने ८-१०-७७ गुज. युनि. इतिहास विभागमा -- ता. १३-२-७५नुं व्याख्यान चित्रना अनावरण प्रसंगे राजाराम-- कोलेज, कोल्हापुर ता.८-११-७७ मौखिक
२९
डॉ. ए.एन. उपाध्ये
गुजराती

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अनुसंधान-१७. 261 .
क्रम लेख ३०. धर्म की दो प्राचीन
व्याख्याएं
भाषा हिन्दी
प्रकाशनवर्ष १९६०
प्रकाशक अहमदाबाद की प्रार्थना समाजमें गुजरातीमें दिए गए भाषणका अनुवाद प्रार्थना समाजमां
गुजराती
१९६०
३१ · धर्मनी बे जूनी
व्याख्या ३२ नयचक्र ३३ प्रबुद्ध जीवन
गुजराती
गुजराती
हिन्दी
३४ प्राचीन आगमों में
जैनदर्शन की भूमिका
आत्मानंद प्रकाश १९६७ रजत जयन्ती समारंभ प्रसंगे- १९६४ प्र.जी. डॉ. आदिनाथ नेमिनाथ १९७७ उपाध्ये की स्मृतिमें शिवाजी
युनि.में ता.७-१०-७७ को दिया गया प्रथम व्याख्यान संगोष्ठिमा ता. ४-५-७७ संगोष्ठिमें उदेपुर उद्घाटन व्याख्यान २-१०-७६
३५ ३६
बौद्धसमंत विज्ञानाद्वैत गुजराती भ.महावीरका उपदेश हिन्दी और आधुनिक समाजआज के संदर्भ में भ. महावीर के विचारों की संगति भ.महावीरनो जीवन गुजराती संदेश भगवान बुद्ध और हिन्दी महावीर भगवान बुद्ध और हिन्दी महावीर भारतीय संस्कृति गुजराती
प्रबुद्ध जीवन
१९७२
१९६४
बंबइ पजुसन व्याख्यानमालासे प्र.जी.से अनूदित
१९६४
४०
गुजराती
भारतीय संस्कृतिमां
गुजरातनुं स्थान ४२ भारतीय संस्कृतिमां
जैन-बौद्ध धर्मनुं प्रदान ४३ शून्यवाद
युनि.व्याख्यान, लोकभारती -- सौराष्ट्र युनि., १९७५ . (लायन्स कलबमां व्याख्यान १९६३ ५-६-६३) प्रगटः प्र.जी.. (गुजरात विद्यापीठमां व्याख्यान१९७२ 'विद्यापीठ'जुलाई-ओगस्ट संगोष्ठि व्याख्यान, संबोधि १९७७
गुजराती
गुजराती

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अनुसंधान-१७. 262
क्रम लेख भाषा प्रकाशक
प्रकाशनवर्ष ४४ शून्यवाद अने स्याद्वाद गुजराती । (दर्शन परिषद- उद्घाटन
व्याख्यान, अमदावाद. (२७-१२-७३), आचार्य प्रवर
आनंद ऋषि अभिनंदन ग्रंथ १९७५ ३५ शून्यवाद और स्याद्वाद हिन्दी अखिल भारतीय दर्शन परिषद का
उद्घाटन भाषण-अहमदाबाद १९७३ ४६ संस्कृत अध्ययन गुजराती संस्कृत दिननी उजवणी निमित्ते
भाषाभवन गुज.युनि.मां व्याख्यान
ता. ५-९-७४ ४७ सह अस्तित्व और हिन्दी प्राच्य विद्या परिषदमें श्री १९५७ पंचशील सिद्धान्त
मालवणिया का भाषणभारतका समन्वय
हिन्दुस्तान भावना का चरम विकास हिन्दु-जैन बौद्ध गुजराती बोटादकर कोलेज, युनि. १९६३ धर्मनुं तत्त्वज्ञान .
व्याख्यान, बोटाद २५-१-७८ ४९ हिन्दूधर्म और हिन्दी पजुसन व्याख्यानमाला से १९६३
जैनधर्म हिन्दूधर्म और हिन्दी प्रबुद्ध जीवन जैनधर्म
संपादन क्रम लेख भाषा प्रकाशक
प्रकाशनवर्ष १ . Dictionary of अंग्रेजी Vol. 1-2
१९७२ Prakrit Proper Names Sanmati Tarka अंग्रेजी Jain Svetambar
१९३९ (Eng. Edition)
Education Board, Bombay धर्मोत्तर प्रदीप गुजराती के. पी. जायस्वाल रिसर्च १९५५
इन्स्टीट्यूट, पटना ४ धर्मोत्तर प्रदीप
गुजराती
के. पी. जायस्वाल रिसर्च इन्स्टीट्यूट, पटना
१९७१

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अनुसंधान-१७ • 263 क्रम लेख भाषा प्रकाशक
प्रकाशनवर्ष ५ न्यायावतारवार्तिक वृत्ति हिन्दी सिंघी जैन ग्रंथमाला, नं.-२० १९४९
बम्बई प्रमाण वार्तिक गुजराती बनारस युनिवर्सिटी १९५९ भगवान महावीर गुजराती आचार्य श्री तुलसी, अमदावाद१९७५ रत्नाकरावतारिका १-२ हिन्दी ला.द.सिरिज
१९६८ ९ विशेषवश्यकभाष्य १-२ हिन्दी । ला.द.सिरिज श्री लोकाशाहनी एक गुजराती (लुंकाना सदहिया अट्ठावन १९६४
बोल 'स्वाध्याय २)
१९६९
कृति
प्रकाशनवर्ष १९७५
१९६४
m
१९७३
3
सह-संपादन क्रम लेख
भाषा प्रकाशक १ आचार्यश्री आनंदऋषि हिन्दी
अभिनंदन ग्रंथ गुरुदेव श्री रत्नमुनि गुजराती ___ -- स्मृतिग्रंथ जैन साहित्यका हिन्दी भा.१-२ बृहद् इतिहास जैनधर्मनो प्राण
गुजराती
___पं. सुखलालजी ज्ञानबिन्दु
गुजराती
पं. सुखलालजी साथे तत्त्वार्थसूत्र
गुजराती हिन्दी तत्त्वार्थसूत्र
गुजराती हिन्दी तत्त्वार्थसूत्र
गुजराती हिन्दी तर्कभाषा
गुजराती पं. सुखलालजी साथे दर्शन अने चिंतन-१,२ गुजराती ११ दर्शन और चिंतन हिन्दी .. १२ नंदी-अनुयोगद्वार मूत्र हिन्दी १३ पत्रिका-संपादन गुजराती । Journal of Indian
Philosophy, Member Board of consulting editors
u , voor
१९६२ १९४० १९३९ १९५० १९५२ १९३९
१९५७
१९६८

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अनुसंधान-१७. 264
१५
क्रम लेख भाषा प्रकाशक
प्रकाशनवर्ष १४ पाइयसद्दमहण्णवो हिन्दी
१९६४ (द्वितीय आवृत्ति) डो. वासुदेवशरण अग्रवाल के साथ पूज्य गुरुदेव कविवर्य गुजराती जन्म-शताब्दि स्मृति ग्रंथ १९७७ पं. नानचंदजी महाराज
(२०३३) १६ प्रज्ञापना सूत्र गुजराती ... भाग-१
१९६९ प्रज्ञापना सूत्र गुजराती भाग-२
१९७१ १८ प्रमाणमीमांसा गुजराती पं. सुखलालजी साथे १९७४
आत्मानंद प्रकाश १९ मुनि श्री पुण्यविजयजी गुजराती आत्मानंद प्रकाश १९७४
श्रद्धांजलि विशेषांक २० मुनि श्री हजारीमल हिन्दी --
१९६५ स्मृतिग्रंथ २१ श्रमण
गुजराती 'Journal of Indian
Philosophy, Member Board of consulting
editors २२ श्री महावीर जैन गुजराती --
१९६८ विद्यालय सुवर्ण महोत्सव ग्रंथ श्री राजेन्द्रसूरि स्मारक हिन्दी - -
१९५८ २४ संबोधि
गुजराती Journal of Indian
Philosophy, Member Board of consulting
editors संस्कृत-प्राकृत जैन हिन्दी महामनस्वी आ. कालू गणि १९७७ व्याकरण और कोशकी
स्मृतिग्रंथ, छापर, परंपरा
ग्रंथ
२५

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