Sambodhi 1974 Vol 03

Author(s): Dalsukh Malvania, H C Bhayani
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/520753/1

Page #1
a23 SAMBODHI (QUARTERLY) i 30.914 VOL, 3 APRIL 1974 NO. 1 EDITORS DALSUKH MALVANIA DR. H, C. BHAYANI L. D. INSTITUTE OF INDOLOGY AHMEDABAD 9

Page #2
CONTENTS Fabric of Life as conceived in Jaina Biology J. C. Sikdar Architectural data in the Nirvanakalika of Padaliptasuri M. A. Dhaky A Note on 'A satta veNiu ' M. C. Modi Dhanapala and Some Aspects of Modern Fictional Technique N. M. Kansara * Vivahavallabhamahakavya: A lost Jaina Sanskrit Poem Satya Vrata / navIna upaniSado kI dArzanika carcA kRSNakumAra dIkSita zizupAlavadha meM sandhiyojanA suSamA kulazreSTha sUpa pApAlAla vaidya samAjavicAraka manu rameza beTAI lokakathA adhyayananI aitihAsika bhaugolika paddhati - eka paricaya kanubhAI zeTha tasvArthasUtra - aitihAsika mUlyAMkana kRSNakumAra dIkSita

Page #3
1923 CARIE THE FABRIC OF LIFE AS CONCEIVED IN JAINA BIOLOGY J. C. Sikdar Biology is the science of living substances (ityadravayas) The field of Jalna Biology differentiates the living from the non-living by using the word Jidatthikayat (organism) to refer to any living things, plant or animal, just as modern Blology does. So It is relatively easy to see that a man, a Sala tree', a creepers and an earthworms are living, whereas pieces of matter (pud gala), e g carth, stones, etc, are not go. 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 animala is paryaptie (Sakti = vital force) or Pranao (life force), in another way, Lc. paryapti appears to be the actual living material of all plants and animals. There are stated to be six kinds of paryapti10, viz. ahara paryapti (vital force by which beings take, digest, absorb and transform molecules of food par. ticles into khala (waste products) and rasa (chyle = molecules of nutrients or energy),11 sariraparyapti (vital force by which chyle or molecules of nutrlonts = (rastbhutamaharam) are utilized by beings for the release of energy, the building of blood, tissue, fat, bone, marrow, semen, etc , indriyaparyapti (vital force by which molecules of nutrients or chyles suitablo for building senses aro 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 ucchvasaparyaptils (vital force by which particles of respiration are taken in, oxidized for energy and left out (as carbon dioxide and water), bhaca paryapti. (vital force by which beings, having taken proper particles of speech, omit them as speech) and manahparyapti? (vital force by which beings, having taken particles (or dusts) of mind transform them as the mental force, i.e. thought). It appears that this paryapti (vital force) is not a single substance but Varies considerably from organism to organism (1 e, one-sensed to five-genaed being), among the various parts of a single animal or plant, and from one time to anothers within a single organ or part of an animal or plant, Thero are six paryaptis, but they share certain fundamental physical and chomical characteristics 18 It is stated that there are ten kinds of prang80 (living material or life force), viz five indriya pranas (hife force of five senses), ucshvasa prana (life force of rospiration), Zuprana (life force of length of life), manovakkayapranas (life forces of mind, speech and hody). Sambodhi 8.1

Page #4
J. C. Sikdar Actually speaking, these ten pranas are almost contained in glx paryaptis, e.g Indriya paryapti contains five indriya pranas, anaprana paryapti=ucchvasa prana, Jarira paryapti = kayaprana, bhasaparyapti - vak prana, manah paryapti = manah. prana, only ayuprana appears to be an addition Thus it is found that most of the paryaptis and the pranas have common names. So the question is whether there is any difference between them. The Gommatasura explains the difference in this way that paryapti is attainment of the capacity of developing body, mind, speech, and five sengen, whilo prana is the activity of those functionaries, 21 It is further explained that one-sensed beings poss088 four pranas or balas (life forces), viz sense of touch, respiration, length of life, body and speech, three-senscd beings bave seven pranas, viz. senses of touch, taste aad smell, respiration, length of life, body and speech, four-sensed beings have eight pranas, viz senses of touch, taste, smell and sight, rospiration, length of life, body and speech. In asamjh pancendriyajtvas (five-sonsod belngs having no physical mind but psychical mind, there are nine pranas, vrz, senses of touch, taste, smell, sight and hearing, respiration, length of life, body and speech, while there are ten pranas in samjhi pafcendnya jivas (five-sensed beings having physical mind), viz, senses of touch, taste, amell alght and hearing, respiration, length of life, body, speech and mind. 41 According to the Carvakas, life (as well as consciousness) is a result of peculiar chemical combination of non-living matter, or the four elements, in organic forms, just as the intoxicating property of spirituous liquor is the repult of the fermentation of unlatoxicating rice and molasses ** Similarly, the lastinctive movements and expression of new born babies (sucking, joy, grief, fear, etc) take place mechanically as 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 night, or the movement of iron under the influence of load. stone." In tho same way, the spontaneous reproduction of living organisms frequently occurs, e.g. animalcules develop "in moisture or lofusions, espcially under the influence of gentle warmth (Syedaja, uznaja, danhtamatakadayak) se or the maggots or other worms originate in the rainy season due to the atmospheric moisture in the constitutent particles of curds and the like and begin to live and move in 80 short a time, 27 Acarya Haribhadra has refuted Bhitacaltanyavada of the Materialists long before the Sahhhya in the following manner. It is the doctrine of the materlalists that this world 18 formed of only five groet elements (mahabhfitas), vit earth, etc, and there is no existence of soul nor the unseen force anywhere In the world.15 The other Materialists maintain the view on the contrary that clements are non-CODCIOUS (acetana). Consciousness is not the charactor of elemonts,

Page #5
The Fabrics of life as conceived in Jaina biology nor the result of elements, while soul is the name of that tattva (reality) with which (Soul) consciouness is related (as character or result) 29 If consciouSAC88 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 80 Now Haribhadra refutes Bhutacalranyayada in this way that couscousness extata in elements as force (bakti), for this reason it is not perceptible, but consciousne88 existing in elements as force cannot be said to be nonexisting 10 elements.az This force (sakti) 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 82 Again, the point of non-manifestation of cetapa (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 gome such entity 38 Haribhadra 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 qualities or characters-hardness and non-livingness and when consciousness is not of the nature of these two characters (1.c. cannot exist with these two), then how can it be accepted that it was born out of elements,84 If consciousness does not exist in individual (1.e. uncombined) elements, then it cannot exist in the combined clements just as oll cannot exist in Gand particles. And if consciousness exists in the combined elements, then It should exist also in individual eldments and so on. 86 In conclusion Harbhadra maintains tbe view, aster refuting the doctrine of Bhutacaitanyavada of the Materialists with his cogent arguments that the existence of force (sakti), etc, in soul, and of the unseen force and this (adista), which makes the possibility of Sakti, etc in soul, should be accepted * unseen force (adrsta), which is different from soul, is real and of many kinds and comes into relation with soul 90 The Sankhya makes the reply to the materialists' view on castanya in the following manner that the intoxicating power in liquor is a foroe, 1.e. a tendency to motion. This force is the resultant of the subtile motions pre. sont in the particles of the fermented rice, molasses, etc. A motion of a

Page #6
J. C Sikdar tendency to motion can in this way be the resultant of several other motions or tendencies". "But cartainya (consciousness) 19 not a motion, and oannot be the resultant of (unconscious) natural forces or motions Neither can the consciousness of the self or the organism as a whole be supposed to be the resultant of innumerable constituent particles of the body. One central abiding intelligence 18 simpler and therefore more legitimate hypothesis than an assemblage of consciousness latent in different Bhutas or particles."97 The Sankhya philosophy maintains the view that prana (llfe) is not vayu (bio-mechanical force) nor it is mere mechanical motion generated from the impluslon of vayu. The five vital forces, viz. Prana, Apana, Samana, Udana and Vyanase are stated to be Vayu io metaphorical way. Prana (life) is in reality a reflex activity, a resultant force of the various concurrent activit109 of the Antahkarana, 1e "of the sensori-motor (Fnanendriya-Karmendriya), the emotivo manah and the apperceptive reactions of the organism"40 According to Vimanabhiksu, this explains the disturbing (elevating or depressing) effect on the vitality of pleasurable or painful emotions like kama-love of mind (manas), one of the internal senses involved in the reactions of the living organism.<< Thus Prana of the Samkhya is not a Vayu nor 18 it evolved from the inorganic matters (Bhutas), "but it is only a complex reflex activity (Sambhugatkaortti) generated from the operation of the psyco-physical forces in the organism." In agreement with the Sankhya the Vendantists bold the view that "Prana Is nelthor a Vayu nor the operation of a Vayu,"43 But they differ from the former's view that Prana is a mere reflex or resultant of concurrent sensorimotor, emotive and apperceptive reactions of the organism. If eleven birds, put in a cage, concurrently and continually strike against the bars of it in tho apo direction, it may move on under the impact of converted action, But the sensory and motor activities cannot in this way produce the vital activity of the organism, because the loss of one or moro of the senses does not result in the loss of life. This is above all the radical distinction bet. ween them There is the sameness of kind (Samajarty atya) between the motions of the individual birds and the resultant motion of the cage, but Prana 18 not explalned by sensations, but it is a separate principle (or force), just as the mind and antahkaranas generally are regarded in the Sankhya. It is A sort of subtilo "ether-principle" (adhyalmayayu) pervasive of the organism, not gross vayu, all the samo subtilized matter like the mind itself, as everything other than the soul (atma), according to the Vedanta, 18 materjal (jada). "Prana 19 prior to the senses, for it regulates the development of the fertilized egg, which would putrefy, if it were not living, and the senses with their apperatus originate aubsequently from the fertilized egg."44

Page #7
The Fabrics of life as conceived in Jaina biology Caraka45 explains Vayu as the impelling force, the prime pover, which seta 10 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 Susruta's, there are five chief Vayus with different functions for the maintenance of the animal life, viz. Prana, Udana, Samana, Vyana and Apana as mentioned in the Sankhya. Sufruta 47 describes Prana as baving its course in the mouth and function in deglutition, hiccough, respiration etc., Udana jo articulation and singing, Samana as digesting the food substance in the stomach in conjunction with the animal heat, Vyana as causing the flow of blood and sweat, and Apana with its seat in the intestinal region as throwing out the urino-gential secretions 48 In the mediaeval philosophy there is mention of forty nine Vayus amcog wbich there are ten chief Vayus, viz (1) Prana (2) Apana (3) Vyana (4) Samana (5) Udana (6) Naga (7) Kurma, (8) Kekara or Krakara (9) Devadatta and (10) Dhananjaya 50 Prana bas the function in the ideo-motor verbal mechanism and vocal apparatus, the respiratory system, the muscles, In coughing, singing, etc., A pana in ejecting the excret1008 and wastes, the urine, the faecca, the sperm and germ-ceils, etc, Vyana 10 extension, contraction, and flexion of the mus. cles, tendons, and ligaments, and stored up energy of the muscles, Udana in maintaining the erect posture of the body, Naga in involuntary retching, vomiting, Kurma, in the automatic movement of the eyelids, winking, etc,, Krkara in the appetites, hunger and thirst, Devadatta in bringing about yawn. ing, dozing, etc and Dhananjaya in causing coma, swooping and tranco, a The study of the different views on Prana or Vayu shows that Jalna paryapti or Prana is neither a result of peculiar chemical combinations of non-living matter as advocated by the Carvakas nor a complex reflex activity of the Sankhya but a sort of separate principie (adhyatma vayu) pervaalve of the organism as defined by the Vedanta, an impelling force, the primemover of Caraka and Susruta, It appears to be the actual living material of ali plants and animals like protoplasm of modern Biology. Jama paryapti and prana, 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 principies with the discovery of future research in this field So it is reasonable to suppose that paryapti, a mysterious aspect of life, although not identifiable with protoplasm, comes nearer to the latter because of its unique functions in the organism,

Page #8
J C Sikdar 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 6 "The protoplasm of the human body and of all plants and animals exists in discrete portions known as cells There are the microscopic units of structure of the body, each of 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," The major types of organic substances found in protoplasm are carbohydrates, protein, ipids, nucleic acids and steriods 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's "Carbohydrates and fats (lipids) have only a small role in the structure of protoplasia but are important as sources of fuel, carbohydrates are readily available fuel, fats are more permanently stored supplies of energy. Nucleie acids have a primary role in storing and transmitting information Proteins are structural and functional constituents of protoplasm, but may serve as fuel after deamination The body can convert each of these substances into xbers to some extent Protoplasm is a colloidal system, with protein moleles and water forming the two phases, and many of the properties of protoplasm - muscle contraction, ameboid motion, and so on - depend on the rapid change from sol (liquid condition) to gel (solid or semi-solid) state and back."** References I Bhagavatt Sutra, 20 2, 665, 2 Bhagavalt Sutra 33 1 844, Uttaradhayana Sutra, 36 155. Tattyartha Sutra II 24. 3 Bhagavatt Sutra, 22, 1 692 4. Ibad. 23 4 693, 5 Tattvartha Satra II 24 6 Bhagavati Sutra, 2, 70, 118, 7. Biology, (Villee) p 16,

Page #9
The Fabrics of life as conceived in Jaina biology 8 Paljatti -paryapu, Navalattva Prakarana (Dharmavajaya) V 6, p 12, Gonimafasara, Jivakanda, VV 118-19, Lokaprakasa, Vinayavijaya, pt 1, 3rd Sarga, VV 15. 66 9. Jyvavicara, VV 42, 43, Gommatasara, Jsvakanda, V 129. IO Navatattvaprakarana, V 6. "Tatrawbaraparyaptir yayadaya Dijocitam / Pfthakkhalarasatyenaharar parinatit nayet", Lokaprakasa, Pt 1, 3rd Sarga, V 17 Vaikriy hara Yathocitam tam raaibha tamaharath yaya fakty punarbhavi 1 Rasasrgmamsemedo asthimajjaaukradidhatatam | nayedyathasambhavath sa debapary Aptirucyate II (19), Lokaprakasa, p 65, pt 1, 3rd Sarga Dhatutvena parinatadaharbdindriyocitat Adaya pudgalamastani yathasthanam pravidhaya (20) Iste tadviga yaj haptau yaya aktya dariravan paryaptih sendnyabyen darhta sarvadarabhi (21), Ibid. PP 65 66 14 According to the Pralnapana Sutra (Indriyapada), Juvabhigama sutra, Pravacanasaro. ddharacom etc, the power by which the molecules of nutrients or chyles are transformed for building of sense-organs is called iadriyaparyapti, Vide Ibid, P 66 Yayocchvasarhamadaya, dalam prinamayya ca / Tattayalambya muacet tochvasa Parrayaptirucyate 1/22/1 Ibid, p 66 16 Bhi garham dalamad ya gistvam nitvavalambya CA / yaya kaktya tyajetprani bhapapar ryaptirtyasau (29) Ibid, p 67. 17 Dalam latva manoyogyam tattam nitvavalambya ca / yaymananalaktab syanmanah paryptiratra sal (30) Ibid 18 "Paljattipatthavanam jugavam tu kamena hodi natthavanam Athtomuhuttakulenahi yakami, tattiyklava" 120, Ibid The gaining of the capacities starts simultaneously, but the completion of each of them) z effected gradually within the period of one antar muhuria which increases in the case of each succeeding one Yet their total period does not exceed one antar muhurta. 19 Ibid, 121 20. "Dauaha jiyana pana indlusasaujogabalardva / egimdiesu cauro, Vigalesu cha satta atthava / (42) Asanawannipathcidiesu nava dasa kamena boddhavva (43) Jrpavicara "Pamcan indiyapana manavacikayesu tindi balapana / inapanappAoa dugapanena homti dasa pana" I, Gommajasara, Javakanda, 130. 21. Gommajasara, Jrvakanda, p 90 22. Jivavicara, VV 43, 43. "Ekondriyesu-pythivyadisu catvarah pripah sparkanen Triyocchv&sayuhk.yabalaruph dvindriyeru catvarasta ova vagbalarasanendriyayutan pat prana bhavanti 1 taha trIndriyenu pat prinasa eva ghranendriyaayitah sapta bhavanti tathi caturindriyetu saptaiva caksurindriyasahita aptau prina bhavanti tatha asainipafcendriyeru Astau taeva brotrendriyayuta naya prini bhavanti, tatba lampanicendriyetu nava ta eva manoyukta dasa prana bhavanti /" Ibid., (Commentary), p 27. 28 "Madakaktivat vijdanarhl prthivyadia bhutin cattvari tattyani | tebhya eva dehikaraparinatebhyah madadaktivat caitanyamupajkyate /", Nyayamant/art. Ahnika 7, P 497 ff 24. "Padmidinu prabodhasammilanavat tadvikarah / Sarra 19, Ahnika I, Chapter TII, Gautama's Nyaya Sutra, P 189. 25. "Ayaso yaskintabhigamanavat tadu pasarpanam, Ibid, Satra 22, p 171 26 Positive Sciences of the Ancient Hindus, Dr BN Seal, p. 239 27. "Vardsu ca svedadina anatidaviyasaiva kalena dadhyadyavayavi eva calantah patankdi krimirapi upalabhyante /", Nyayamanjarg, Ahnika 7, Bhata Caintanyapak sa, p 440

Page #10
J. C. Sikdar 29 See the Positive Sciences of the Ancient Hindus, p 240 28. Prthivyadimahalhata karyamatramidam jagat | Na catmadratasadbhavan manyante Bhalavatlinali", Sastrovartisamuccaya, Haribhadrasuri, 1st stavak, v 30 Acetankn bhutini na taddharmo na tatphalam/ Cetanistica yasyeyam sa evat meti capare ll" Ibid, 31 30 Yadiyam bhutadharmah syat pratychar tesu sarvadk) upalabhyeta sattvadikathaina tvadayo yatlia 11"' Ibid , 32, 81 "Baktirupena sa tesu sudato nopalabhyate | Na ca inapi rupena satyasatyeva cenga tat ll" Ibid, 33 32. "Sakticetanayoraikyam nanatva m vatha sarvatha / aikye sa cetanaiveti nanatve "nvarya sa yaral" Ibid, v 33 33, Anabhivyaktirapyasyk nyayato nopapadyate, Avstrna yadanyena tattvasankhyavir. odhacah", Ibid, v. 35 34, Kathrylbodhartani bhutanyadhyakpasddhitan Cetapi tu na tadrup: 38 katha catphalubhavet ? Ibid., v. 43. 35 Pratyekamarati tesu ba ca fyad renutaulavat / sati cedupalabhyeta bhinnarupemu Hrvada ll" Ibid, v 4. 36 Tasmat tadamano bhinnar accitran catmayogi ca Arlintamavagantavyam tasya laktyduidhakam l/" Ibid., 106. Madalaktrat cet pra tyekaparidpate arohatye tadudbhavah", Samk liya Sntra 22, Chapter III, "Nasa yatha mada karsinkih pratyekadravyavpltirapi mihradravye varttate, evam caitanyamapi 31 dit ceona praiyekaparidrete satt sinhatye tadudbhavah sambhavet Prakrte tu praty ekaparidaatvan nasti / Aanu samuccite caitanyadarianena pratyekabhute buksmacaitanyasaktiranymeyi iti cenna anekablotesu anekacaitanyakahukalpanayam galvavena laghavadekasyaiva nityacitsvarupasya kalpanaucilyat I". Srinkhyapraiacanabhasya, Vijfianablnksu, P 18 , cf alsa Bhutagatavibepangunankim sajatiyakaranagunajanya taya kacane caitanyam vina dele castanyasembhavit " Ibid Madye madalakturna gunah madyarambhakanam pistagudamadhvadinam yat yasya karma tas karnabhrarabdham svasvakarara virodhlkarma yaducyate prabhava iti , Cartanyadikum na karma" Gangadhara's Jalpokalpataru, 1867, Calcutta Vide Posulve Slences of the Ancient Hindus, Dr B. N Senl, P 241 Vayuvat uafickrat vayavah prasiddhah asmakar nayath niyamah yadindriyavrttih kramensisa bhavati na kada Jatisankarz asya asmakam adogatvat, simagrisamayadhana Anekanapindriyah ekada kayrttyutpadana bidhakam nist", Pravacunabhasya, ch III, Sulra, 31, 32, p. 88. Manoharmaaya karadeh prinakrabhataya samanyAdhikaraayenaiva aucityt" Ibid. 39 Simfnyatkranavftth pranadya viyaval panca" Samkhyadarsana, Chapter II Sutra 31, Sankhyakarika, 29. "Priaa, breath, the ordinary inspiration and expiration, apana, downward breath, the Aur or vital force acting la the lower parts of the body,samana, collective breath, so named from conductiug equally the food, eto, through the body udana, ascen ding breath, the vital force that causes the pulsations of the arteries in the upper partions of the body from the naval to the head and vyana, separate breath, "by which internal division and diffusion through the borly are effected", 70 (Lauaplida, Wilson, p 105)

Page #11
The Fabrics of life as conceived in Jaina biology This 18 not very intelligible, but as vyana, is connected in the Samkhya Tattvakakmudi 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 tha circulation of the blood along the surface, the great arteries being under the action of udana (71) In the Amabodha (knowledge of the soul), a Vedic poem as asigned to tha great commentator Sankaracharya, the soul is said to be enwrapped in five investing sheaths or covering" (Kosh, cf Fr Cosse, Ir Gael Coch-al, a pod or husk) Tha third of these is called pranamaya, 10 "the seath coinposed of breath, and the other vital airs associated with the orgaas of action" (ladian Wisdom, p 123) Vide the Sankhyakarika of towara Kuishna", ed by Jolin Davies, p 46 Positive Science of the Ancient Hindus, p 241. "Mano dharmasya kimadeh / Pranakpobhata ya samanyadhikaranyenaiva aucutyat Samkhya Prayacanabhasya, Chapter II, SI, P38 "Karanini-niyatavfttayah santah sambhuyaikam pranakhyam vrttith pratipadyante (Pratilapayante), Bankarabhagya, Brahmasatra, cha II, pada 4, sutra 9 "Samanya karanayrttih pranadya vayavah panca /" Sankhyakarika, Isvarakrsta, 29, See also Sankhyapravacanabhasya, Chapter II, sutras, 31, 32, 43. "Na Vayukriye prthagupadesat " Brahmasutra, chapter II, pada 4, Sutra 9 See Its Brasya. 44 also Vacaspat Mipra, Bhamat Tika "Siddhantastu na saminendriyavstih pranah / Sa hi miltanem va vrttirbhavet pratyekata va/na tavat militanim ekadvitricaturindriyabbave tadabhivaprasangat/no khahu carnabaridrasamyogajanma, arunaganastayoranyalarabhave bhavitumarhati / na ca bahu vipfisadliyam kubikodvahanam dvitrivistisadhyam bhavati na ca tvagekastdhyarh / tathi aati samanyavrttitvanupapatteh apica yat sambhuyakarakani nippledayanti tat Pradhanavyaparanugunivantaravya parenaiva | Yatha vayasash prituviko, vyaparah pijaracalan nugunah /" tha 'tu sravanadyavantaravykparopetah prana na sambhaya prinyuriti yuktam pramanabhavadatyantavujatiyalvacca bravanadibhyah prananasya / tasmadanyo vayukriyabhymi pranah / Vayurev yamadhyatmamapannab mukhyo api pranah/". (Sankarubhasya) cf Jyethasca pranah kukranipokakaldArabhya tasya vfttilabhat na cet tasya tadanIm vpttilabhah nyat lukram payeta na sambhavedva brotradinantu karnasakulyadisthagavibhaganinpattau vrttil Abhinna jyepthatya Sankarabhasya, Chapter II pada 4, Nitra 9. 45 Caraka "Vayuh tantrayantradharah,. pranapanodanasamanavyanatma pravartakah cestanam, praneti manasah sarvvendnyanain udyotakah,. sarvasariradhaluvy Uhakarah, sandha nakarab karirasya,pravartako vacah, harsotsabayoryonih, kpepta balurmalanim. karta garbhakrtinh / Caraka, Sutrusthana, Ch, XII 46. Caraka Sutrasthana, Chapter XIl and Subruta, Nidanasthana, Chapter I. 47 Susruta, Nidanasthana, Chapter I * Tepam mukhyatamah pranah Sabdoccarananihkvirocchysa-kadikaranam apanah / anya mitrapurifdivisargah karma-kirttitarh, vytinah pranapanadhtatyagagrahanXdyasya karma ca samano, apigovyapya nikhila ta kariran vahdink saha dywaptati sahasrepu nadirandhrusu sa mcaran bhukta Itarasan samyaganayan dehapuptikft / udanah karmaya dehonnayanotkrauianadiprakirttitar tvagadidhitunikritya pafica nagadayah sth/tah, udgaradi nimepadi kutapipasadikan kramat / tandraprabhrti mohadi telim karma prakirtttitarh/" Sangitaratnakara, Saralgadeva, vy 60-67, Chapter I', vol. I, pp 41-42, of tha summary in Raja Sourindra Mohan Tagore's edition of the Sangita-darpana Sab alio Kalyanakaraka 33 Sambodhi 9.1

Page #12
J. C. Sikdar 2. Vide the Positive Sciences of the Ancient Hindus, p 230 Ona pasichdaadvlyurudite putrah te sarvve apajah indrena devatvam prapitah barira. ntarabahyabhedena dakadba / Bhagavata ikayam Sridharasvamin, Vide Sabddkalpadruma, 4th Kanda, P 942 50 Prapipanau tatha vyanasamanodanasamjaakin / Nagarh Karmanh ca Krkarar Deva dattam Dhapa mjayan //" Sangitaralnakara, Ch 1, v. 59, p. 41, vol. I "Prin panau tathi vyanasamanodanasanjpakah / Nagah Kurmasca Klkaro Devadattadhanasijau 1/" v. 40, Sangiladarpanair of Catura Damodara, chapter I, Sangitara trakara, vol. I, ch I, w-60-67, pp. 41-42, 51. "Sabdocciranam (vingni$pattikAranan) niladvAsah ucchy sah (antarmukhkasvasah) tantridinim karanath (Adhanamh) pr pavayuh, Vinmatratukridivahatvamapinanya karma #kuticana-prasdrankdi vyanasya karma jeyam-aktapitadinita samat nayanadvir karlrasya pofanam samionsya karma / udanaviyuh Urdhhvanayanameya asya karma nigidayah nlgakurmakkaradevadattadhananjayardpah pacavayavah | eterim karmini ca yathakramam udgaroamilanakpudhajananavijfmbhanamoharupani / Sangtradarpana. Chapter 1, Sioka 53-48 of the extract in Sankarabhaya"Prinah prligvettirucchyasidikarma | Apanah aykgyrttirutsargadikarma / Vyanah Layob undbau lartaminah viryavackarmahetuh/ udinah Urdhyaysttih utkrantdi hetub / samanah samar sarveru angeri yah annaresin nayati | iti". Sartrakabhasya, chapter II pada 4, sufra 2, Vide Positive Sciences of the Ancient Hindus. p. 230 52, Biology, p. 16 53. Ibid. 54. Biology, pp 25-26 53 Ibid. 56 Mod., p. 33.

Page #13
THE ARCHITECTURAL DATA IN THE NIRVANAKALIKA OF PADALIPTA-SURI M. A. Dhaky The Nirvanakaliha is a Jaina pratistha-tantra of some esteem and antiquity,1 For some years it has been one of the major sources for the study of the iconography of Jainas' Yaksas and Yakse. The authorship according to the colophon, goes to Padailpta-San, a disciple of Mandanagani, who, in turn, was a disciple of Sangamasimha, "tho crest_jewel of the Vidyadhara-vamsa of the Svetambra-sect." This Sangamasiraha and the Sangamasiddha of Vidyadhara-kula who passed away after fast-untodeath on Mt satrunjaya 10 V S 1064/A D 1008 (according to the contemporancous Pundarika image inscription), are now looked upon as one and the same person 2 The Nirvanakallka may then have to be dated to the first quarter of the eleventh century: The work is, in main, concerned with the installation rites of Jaina Image and Jaina temple; as a result, it became at samo stage unavoidable on author's part to refer to the architectural members of the temple, The references, though succinct, are pertinent and to some exteat useful alao, for they provide small but significant additions to our knowledge on templo-terminogology. The first of such references 18 concerning the consecration of the door (doara-pratistha) The toxt, in that context, refers to Yaksesa (Kubera) and Sri (=Laksmi) above the door-sill (udumbara). Next does It mention the door-guardian (dvarapala) Kala together with Ganga, and his counterpart Mabakaia together with Yamuna respectively in the right and left jambs or Sakha-s. The text further qualifies that these six divialties be settled there by "command of Jina" (Jinaghaya) << dydrapala puja-adikam karma kftva dyarangani kasay-adibhih ardhva-udumbara Yaksesa-Sriyam ca yo atmano dakisina-vama-fakhayoh Kala-Gange Mahakala-Yamune voyased iti devala sakam Jiwajnaya gaanirodhya etc " Next, 10 the context of the invocation and settling of the 'nacious' Chrt-pratistha), the text refers to the sanctuary (garbhagyha) above the antefix on the fronton (Sukandsa). *Tatab Sukanas ordbvam garbhagshe .. etc " A little further, the text describes the rites relating to the wall-mouldings and the superstructure of sacred building or prasada. It montions,

Page #14
12 M A Dhaky in order, the pot (kumbhaha), the major friezo (jangha),* the spire (fikhara), the neck (kantha) and the myrabolan (amalasaraka); "Tadanu prasadan gatva kumbhaka jangha-sikhara-kantha amalasarakesu brahma-pancakam Pithivyadini ca tattvadi vinyasya puspaksatadibbih mula. mantrena prasadamadhivasayet," The text further refers to the crowding members of the temple, namely, the peak (culaka), the pitcher final (kalaba), the banner (dhvaja) and the sacred wheel (dharmacakra) in order of the sequence 10 placement. <Page #15
The Architectural Data In the Nirvanakallka of Padhipta-Kari 13 cubita above, leads to the increase in wealth and food; that wlzich goes above by four, causes increase in the royal treasury; and that which sours high by five cubits, sels in green times just as it results in the augmentation of nation's possessions "Mukte bastocchrite kalasat karta rogalanka-varjitah syat | Dvihastocchrite bahu-prajo bhavati / Tri-hastocchrite dhana-dhaayair vardhate Catur hast occhrite oppa.vrddbth | Panca-hastoccbrilc subbikam tastraVrddbi s ceti" The Nirvanahallka dwells on several other vastu rites and associated ceremonies in which it brietly biots to architectural terms, but no other reference is so significant as those cited and briefly discussed in the fore. going pages. References | 2 Editor Mohanlal B Jhaveri, Bombay 1926. Cf. Umakant Premanand Shah, "Madhyakalina Gujarati kala-258 ketalanka Silpo" (Guy ), Sri Jaina-Satyaprakasa, year 17, No 1, Abmedabad 15 10,51, p 22 The original article appeared in Hindi in Jijanodaja, Kali, year 3, No 3 The Nirvanakalika has been tradilionally held to be the work by the earlier Padalipta-Suri who flourished somewhere in the early centuries The editor seemingly accepts the early date. So does Mobanlal Dalicband Desni cf Jaina Sahitya-no Sansksipla Itihasa, Gujarati, Bombay 1933, p. 104.) Munl Kalyanvijaya places it around the fifth century of Vikrama Era or raughly in the fourth century of Chrutian Era (Cf Sri Kalyana kalika Paricaya, Gujarati, Ahmedabad 1956. P 51) The content, the language, the advanced stage hinted by the elaborations in rite, the medieval elegance and finesse and some of the architectural terms used indicate the times not earlier than the end of the tenth or the beginning of the next century. The vastusatras give the name of Nandi instead of Kala In any case Nandi or Kala and Mahakala are brahmanical divinities figuring as door-guardians of the Sivate temples. Its presence in a Jaina work is rather intriguing. The doorguardjans specified for the Jama temple in Western Indian Vastusastrus are quite different and pertain to the Indras of different lokas in general, The fluviatilo goddesses Ganga and Yamuna are of course featured among the door-divinties, The text mentions only kumbhaka which one of the five mouldings of the Vedlbandha or lower part of the wall There is no reference to parha or socle The treatment here is somewhat summary, or it may have implication in terms of xyle, a temple in the late Prathara idiom perhaps In any case the terminology is purely Northern, or more precisely the one that prevailed in Central and Western India from at least the tenth century onwards The Culaka etc., by lnference, could have come above the amalasaraka The calaka could be the conical hat-like member with rounded top as on the Gop temple (Ca Late 6th Century), the Sun temple at Sri-pagara (Ca. 7th century), and as $

Page #16
M, A. Dhaky late as the Nandehvara group of temples (Ca, early 10th century), all 10 Saurdefra The Maha-Gurjara and M&ru-Gurjara temples show candrika (moon-cap) instead The placement of dharmacakra seems in accord with the injunction of the vastu Sastras that ayudha or weapon of the divinity be placed above the kalaba as the emblem or cognizance of the particular divinity Since Jina possesses no weapon, dharmacakra reems to be the sudattute thought proper in the context of his temple, 6. The text is not clear on thu point, The presence of the qualifylog term Lambi Instead of lambina makes the interpre. tation a little dubious as Pt Babubhai Shah tells me The vastubatsras make paraka (lag) equal to the length of the danda,

Page #17
A NOTE ON 'bhA-sapta-veNiGa' M. C. Modi We, the editors of Neminaha - Cariuan Apabhramsa Carita-Kavya, Dr Bhayani and myself came across this expression which intrigued us in ita Interpretation. The text, for the reference, I give below ; (i) tayaNu dAkhihi zatti su-pakhannu A-santa zreNiu daviNu phuriya-mahama-harikSiNa davAviSi / etc., [Neminaha-Carlu p. 12. St. 43] In the above text the printed text: Asatta-veNiTha should be corrected to saMta veNa ( 11 ) maha posiu dAsadAsIe A-sasa-veNiu pauru dANu dAkhi- mAdhu vi paNA sivi / [Neminaha-Carin p. 62, St. 242] I had a discussion about this knotty expression with my frienda Pt. Amrtbhai Bhojak and Pt. Rupendrakumar Pagaria. They pointed out the following references to settle the meaning. The references are as under: (a) siddhastha - nariMdo sarisa-padhASieNa ceDI gaNeNa sAhiya tihuyaNa icchezya-rUpa- suya* jammamahUsabo ceDI jaNassa avaNIya- dAsasa-bhASo A-satta-veNi-vaMDi mattha- samatya- rayaNa-rAsidANa- jaNiyANado bhai, vaha isyAdi [zrIguNa caMdravirasthita mahAvIra carita Leaf 123 (a ) lanat lines ] (b) 'yadi tAvadarthalomena tadA''sapta-veNyarjita yanmadIyametadUdhana tatsarvameva tvadIyam' ityabhidhAya hAra-maNi keyUra-kaNa kAmcana prabhyAdi niSedha va niveditumAreme [zrI bhojadeva-viracita zRGgAra manjarIkathA p 33, line 4] (c) to bhagai devadattA bahu-veNi paraparAgayA esA ki ammo kijviAi rikhI kAraTTae tujha // [AmradevasUriviracita bhAkhyAnaka-maNi-koza- TIkA mUladevAkhyAmaka ] The above references settled the meaning of the expression as "wealth which would last upto seven degrees of the descent of female offsprings.' I have interpreted female offsprings' because in all the references is connected with a mald-servant or a courtesan. Seven' is mentioned because the current idiom in Gujarati 'sAta peDhi cAhe veTala' dhana kamAyo ' 'He earned wealth as much as would last upto seven degrees of descent sAta-peDhI has come into vogue because of sapiNDatA in dharmazAstra, eligible to share tho vivha *

Page #18
M C. Modi offered at the time of mix for the dead who shares it, some the whole and some its smear. (afqocar a # 95 fafreda i gefa] The analogy of seven degrees has been extended to afy also If afur is found with refere. ace to the degrees of descent of male offsprings, the meaning will have to be extended The references to ad, metaphorically applied to stream ie Iae' Also is there in fant for example but afor is in the sense of a degree in the line of descent'. That is only the obstacle in cxcluding en sk u the source of afor degree'. If other references are found to clucidate the expression for the meaning may further be extended and cleared, Probably 1 'a braid' metaphorically be applied to female offsprings of malds and courtesans, if no reference otherwise to the extension of the meaolug be found, References 1. Harbhadra Suri, Nemindha Carru L.D. Series Volume 1, No 25, Ahmedabad, 2. Glumcandra's Mahlvar Carlyx Devchand Lalbhai Pustakoddhara Granthinka 75, Surat, 3. Bboyadevas Srngira manjan Katha Singhi Series Bhartiya Vidya-Bhayan, Bombay, Granthinka 30. + Amradeva'r Akhyanaka Mani Kola. Prakrta-Text Society Series, Ahmedabado

Page #19
DHANAPALA AND SOME ASPECTS OF MODERN FICTIONAL TECHNIQUE* N M, Kansara 1. CRITICAL BACKGROUND : As with the European Romances written in Middle Ages, so in Sanskrit, the Romances like Bana's Kadambars and Dhanapala's Tilaka. madjari are, in general, works of fiction in which the imagination is unrestricted In form they were long, resembling works of poetry in rhymed or alliterative prose occasionally interpersed with a verse or two. They concentrate on story rather than on character, and the story concerns unrcal people engaged in strange, ofteu supernatural, adventures. Their wide appeal is as a hterature of escape The remarks of Mr. W. P. Ker though meant for the medieval European authors of twelfth century Romances, strangely apply to Sanskrit Prose-romances variety of incident, remoteness of scene, and all the incredible things in the world, had been at the disposal of medieval authors. Mere furniture counts for a good deal in the best ro.nances, and they are full of descriptions of richca and splendours lo such passages of ornamental description the name of strange people and of foreign kings have the same kind of value &a the names of precious stones, and sometimes they are introduced on their account, Sometime this fashion of rich description and alluston bas been overdone, There may be discovered in some writers u preference for classic subjecta in their ornamental digressions, or for the graceful forms of allegory One function of romance is to make an immedlate literary profit out of all accessible books of learning. It was a quick-witted age and knew how to turn quotations and allusions Much of its art is bestowed to making pedantry look attractive. II DESCRIPTION, SCENE AND RETROSPECT When a povelist balts his moving world and tells us what he secs, says Phyllis Bentley,8 we term that type of narrative as description'; when he moves it slowly and tells us single specific .actions we have learned to term that type of narrative a 'scene', when he rolls bis fictitious world rapidly by the integrated campaign, the come total of a character, & summarised account of his gradual conversion to a new course of life, It can be called 'retrospect' or 'summary'. The description, the scene and the summary have quite distinct uses, distinct parts to play in fiction. The scene gives the reader feeling of Sambodhi 3.1

Page #20
N. M. Kansara participating in the action very intensely, and is therefore used for intense moments, such as the cr1918, the climax and a sequence of actions. The summary is most frequentiy used to convey rapidly a sketch of past. The proper use, the right mingiing, of sceno, desoription and summary is the art of fictitions narrative The later novelists, too, employ devices to make summary appear as scene and thus robit of its tedium, casting it in the guise of one character's reflections upon another, dialogue between the two characters and so on. (A) DESCRIPTIONS. Descriptions in the Tilakamanjani (TM) may roughly be classified into those of. (1) places and things; (i) persons, (iii) actions of Individuals and animals, (10) groups 10 action, (v) seasons, situations and etc.; and (vi) moods and Affections. The following enumeration of each type of deacriptions in the TM would illustrate the wealth of the poet's artistic variety of subjects covered, thereby revealing his genius, (1) Among the descriptions of places and things, the following are noteworthy : the city of Ayodhya (pp. 7-9); the temple of the Goddess Srt (pp. 33-34); the celestial Nandana garden (pp 56-57), the bank of the river Sarayo (pp. 105-106); the shower-house (pp. 106-107), the assemblyhall (p. 115); the outskirts of the city of Kanci (pp. 116-118); the ocean (pp. 120-122), military camp (p. 120), Lanka (pp. 134-135); the Island Ratnakata (p. 137 and pp 147-148); a boat being commanded by sailorchief (pp. 145_146), the inner apartment of prince Harivahana's palaco (p. 174); the Kamarupa region (p. 182); the Vindhya forest incorporating the word-picture of a tribal village of Sabaras (pp 199-200), the Adrsta para Jake (202-205), Jai temple (pp 214-216), the adytum of the temple and the idol of Lord Rsabba installed therein (pp 216-217; a plaintain bower (pp. 228-229); a dagger (p. 244); & wood-land (P .234); the forest lying between the Vaitadhya mountain and Mount Ekasmiga (pp. 233-235), the city of Kance (pp. 259-260); the ruby pavilion (pp. 265-266), the image of Lord Mahavira (p. 275); the Asoka treo, the temple of Cupid and the Image of the god installed therein (pp. 333-305), and a poisonoua tree with its surroundings (p. 334). (1) The following are the potable descriptions of persons. the ladies in the city of Ayodhya (pp. 9-10); the citizens of Ayodhya (pp. 10-11); Klog Meghayuhana and his royal conduct (pp. 12-19); Queen Madiravati (pp. 21-23); the Vidyadbara Muni (pp. 23-25), the Vaimnika god Jvala. paprabha (pp. 35-38), the terrific Vetala (pp 46-49); the Goddesa Sri as seen by King Meghavahana (pp. 54-56), Queen Madiravats as seen by King Megbayabana in a dream (p. 74); the courtezans in the barem of King Meghavahana (p. 115); the cowbordc88es (p 118); young girls (158-159);

Page #21
Dhana pala and some aspects of modern fictional technique 19 Gandharvaka (pp. 164-165), Harivahana seated with Tilakamanjari lying on a bed of lotus leaves (pp. 229-230); Samaraketu on his arrival at the creeper-bower of Harivahana after his long journey through the Vindhya forest (p 230), Samaraketu sajling in a boat as seen by Malayasundari (p 276), Tilakamanjar (pp 246-247), citizens of Kanc ( p260), Samaraketu as described by Malayasundari lying in his lap (pp. 310-312); Vidyadhara Queen Patralekha (pp. 340-341), love-lora Tilakamanjari (pp. 368,369), Harivabana seated on the throne (p. 403); unconscious Tilakamanari (pp 415-416), and the Goddess Sri as seen by Priyangusun. dari (pp. 408-409). (111) Among the descriptions of individuals and animals in action, the following are interesting love-sports of King Meghavahana (pp. 17-18), the birds driaking water from the drains of household wells (p. 67); humdrum of joyful inmates of King Meghavahana's harem after the birth of Prince Harivabana (p 76), commotion of soldiers in a military camp due to a night-attack (p 84), a pair of fast-riding messengers (p. 85); arrowfight between Vajrayudha and Samaraketu ( 89), worship of the ocean ( p123), Samarketu boarding a ship (p. 131), ways and means of teasing the animals (P 183), an enraged mad elephant and efforts of the elephant-trainers to pacify it (P 185), the acquatic birds heading towards water (p 204), the leader of a herd of hoge (p. 208), a group of horses (p. 226), the Holy-Bath Ceremony of Lord Mahavira (p269), attempt at suicide by hanging (pp 305-306), a parrot greeting the king (p. 375), Mahodara brandishing a bunyan branch in anger (p. 381), a young wife Orging her husband not to die (P 397); and Harivahana propitiatiog the mystic Vidyas (pp. 399-400). (10) The notable descriptions of groups in action are King Meghavahana's retinue in procession (pp. 65-66); an army out for nightattack (pp 85-86), a marching procession of Samarketu (pp. 115-116): cows let free for grazing (p 117); the tired crew of a naval force (p. 138), hullabaloo of an army landing on the 80a-shore (p. 139-140), a naval camp (p. 140), a group of flying Vidyadharas (pp 152-153); soldiers chasing a running mad elephant (p. 187); proccegion of the Vidyadhara Emperor Harivahana (p. 233); a fair (p. 323) and the festivities in a royal harem (p 423). (v) The following seasons, situations and etc,, have been described In the TM 1 the Rainy Season (pp 179-180); the Spring Seagon (pp. 297298), early morning in rural mountainous area (pp. 123-124), the daybreak (pp 150-152 and 357-358), the Dawn (pp. 237-238); the Sunset (pp. 350-351), the ceremony before setting out on an expedition (pp 115116) ; earth as seen from the sky (p. 242), a dust-storm raised by the figh ting forces (p. 87), a battle (p. 88), the shower of arrows (p. 90); and boiling butter and churning of curds (p 117).

Page #22
20 NM. Kansara (w) of the moods affections and the like depicted by Dhanapala the following are noteworthy mental agony of King Meghavabava due to mot of a son (pp. 20-21), the devotion to Lord Rsabba Jina (pp. 39-40); the effect of calamity on different types of persons (p. 41); the grandeur of the Goddess Sr (pp 57-58), the effect of the divine ring on Vajrayudha and the inimical forces (pp 91-92), the effect of new environment on Semaraketu (p. 133); the effect of music on the mad elephant (p. 187); the Intensity of feeling of the soldiers pursuing the mad elephant (p. 187); dejected and tired soldiers (pp 188-189), the effect of an anexpected good news on the dejected soldiers (p. 192), the effect of bad news and change of almosphere in a military camp (p 193), experience of Harivahana during his ride on the flying nad elephant (p. 212), the effect of the advent of youth on different persons (p. 264), mental condition of Malayasundari when she found herself brought to a strange place (p. 265), the effect of love at first sight on Malayasundari (pp. 277-278); the effect on Samaraketu when he secs Malayasundari (pp. 278-279), the treatment of a person saved from the gallows (p. 311); the feeling of a lover's touch to a beloved (pp. 312-313); the reactions of Gandharvadalta on hearing the account of ber daughter being kidnapped and returned by the Vidyadharag (p 327); the effect of poison on a person (p 335), the bindrances in the path of pegance (pp. 399_400), and baste and curiosity (pp 423-424). It is a measure of Dhanapala's sense of propriety that he has taken atmost care to fully harmonize the descriptions of natural phenomena like the seasons, the day-break, the Sunset and the like, with the psychological mood of the character in the context; the Nature in this process Invariably gets personified and shares the joys and sorrows of the character. (B) SCENES : The prominently noteworthy scenes in the TM may be enumerated here. They are King Meghavahana's meeting with the Vidyadhara Muni (pp. 25-37); his meeting with god Jyalanaprabha (pp. 38-45), which includes int a picture of & sacked Vidyadhara city and its royal palace (pp. 40_41); the king's encounter with the Vetala (pp. 46-52), and with the Goddess An (pp. 54-61); the night-attack and the consequent flerce battle onding with the capture of Samaraketu (pp. 83-94), falling Priyadarsann being cheght by hand by Taraka and their consequent love and marriage (pp. 127 129); the break of voyage by the Dayal forces, their hullabaloo at the time of landing and camplog (pp. 136-141); the preparatory orders of the maltors to their subordinates just before raising the anchors of their vessels at the start of a vovage (pp. 145-146); Harivahana's meeting with Gandhamka (pp. 164-17), bis encounter with a mad elephant (pp. 185-186); Kamalagupta's Invocation of the help of the divine agency to carry the reply back to Harivabana (p. 194); Samaraketu entering the tomple of ad their concl, falling Prive battle onding

Page #23
Dhanapala and some aspects of modern fictional technique 21 Lord Rsabha ard prayirg to the image of the Jina (pp 216-219), his meeting with Gandharvaka (pp. 222-223), Harivahana's viety of the world as seen from atop the Vaitadhya mountain (pp. 239-240), Harivahana's view of the regions passing below as he is being carried in the sky by the flylog elephant (pp 242-243) his meeting with Malayasundari (pp 256-259), the assembly of the Vidyadhara Emperor Vicitravirya in the temple of Lord Mahavira (pp. 266-267); Sa maraketu sailing in a boat (p 276), Malayasundari's attempt at suicide by hangiog herself and Bandhusundari's attempt at rescuing her (pp. 301-309), Taranagalekha scolding Malayasundari (pp. 335-336), Harvabana's meeting with Tulakamanjari at the temple of Lord Rsabha (pp. 360-366); Mabodara stopping Gandharvaka's aeroplane and cursing him (pp 381-383), the Vidyadhara couple competing for committing suicide by falling first from a precipice (pp 397-398), the goblins trying to hinder Harivabana as lie sat steadily propitiating the mystic Vidyas (pp. 399-400), and the Maharst impartiog religious Instruction to an audience (pp 406-413) (C) RESTROSPECT or SUMMARY Dhanapala has employed the technique of retrospect on a number of Occasions with various intentions, such as keeping the audience abreast of the story related upto a point, drawing their attention to the skill displayed by him in or the purpose served by a particular device or description, and to enhance the curlosity by posing new questions relating to the missing links in the story and thereby setting their imagination to work The following instances are worth noticing particularly in the light of the technique of retrospect (1) The whole passage comprising the questions posed by Samaraketu to Gandharvaka (pp 223, 20ff,) reminds the audience about the past events regarding the promise of Gandharvaka to return to Ayodhya and his mission of delivering the message of Citralekha to Vicitravirya. (2) The incidents about Malayasundart being stealthily kidnapped by the Vidyadharas, her talk with Victravirya, her love at first sight with Samarakrtu, and her attempt at drowning herself in the occan, are recapitulated by way of retrospect in the course of the narration of silent thinking of Malayasundari (p 310, 4ff) (3) A missiog link is supplied when Samaraketu's efforts at saving Malayasundari are pictured briefly by means of a passiog reference to past events of that occasion by Bandhusundari ( P 314, 8ff) (4) The repetition of the same words of Malayasundari (p. 320, 20ff) by Taraka are meant to serve as the lever by him to goad Samaraketu to zo to Kanci, and, while reminding him of the incident of Malayasundari's acceptance of his love by throwing the garland in bls neck and conveying

Page #24
N 41. Kansara her message apparently addressed to the templc-priest boy but slyly meant for Taraka and Sainaraketu (p 288, 2011), it indicates the future course of events in the narrative (5) The reflective brief monologue of Harivahana, while emphasizing the inoral indirectly, reminds the audience of the turo of events that have taken place in the life of Prince Harivaband consequent to his being carried uff by the flying elephant (346 8ff) (6) While consoliog Malayasundari about the well-being of SamaraRetu, Harivahana recouots in passing the incidents of the nigbt-attack by, and capture of, Samaraketu, bis dejection on listening to the interpretation of the unidentified love-letter, and his message to Malayasundari despat. ched thruugh Gandharvaka (p 317, 1f). (7) The words of Harivabana, retorting Tulakamanjart (p 363, 3fT.) are mcant to recuunt the acidents connected with his first encounter with her in the Cardamon bower. (8) The report of Gandharvaka (pp 378-384) supplies the missing links while linking in passing the past events about his carrying the message to Vicuravirya, ahout Samaraketu's letter despatched through him, about Malayasundari's transportation to a remote hermitage and her attempt at suicide by eating the poisonous fruit there, about Hariyabana being carried away by the flying elephant, about the incidents of the parrot, about the attempts at suicide by Samaraketu and Malayasundars and their rescue, and about the latter finding herself suddenly in the Aeroplane floating in the waters of the Adrstapara lake, (9) In the course of revealing the past births of the heroes tha heroi. nes, the poet summarizes, through the medium of Maharsi (pp. 411ff ). the past events about the meeting of King Megbavahana with god Jvalana. prabha and about Sumalt's dalliance with Svayamprabha. (D) COMINGLING OF THE DISCRIPTIONS, AND ETC. - Over and above the forgoing discussion and enumeration of the instances of descriptions, scenes and summaries, it is necessary to point out to some aspects of the technique of comlogling them in the course of the narrative by Dhanapala. There are instaaces wben the poet, while he describes a particular psychological situation or a mood, seeks to create a scenic effect, as for Instance in the depiction of King Meghavahana's apxiety due to want of a son. Here Dhapapala conjures up a scene wherein the Devarse, the Putrs, the line of the Iksvakus, the Goddess-of-Fortune, the Earth, tbe sub. jects, the youthful ago and the Vedic Dharma, all of them simultaneously urge the king to fulfil his obligations to them by procuring a son in order

Page #25
Dhanapala and some aspects of modern fictional technique 29 to, respectively, preserve the ancestral scholarly tradition, to ensure uninterrupted oblations, to provide a guide, to supply a resort, to offer a substratum, to give protection, to bid farewell with regrets, and to scold him The overall picture that emerges is that of a man surrounded by a number of grumbling persoos goading or gheraoing him repeatedly to fulfil their demands Here is a specimen of a description assuming the garb of a scene, There are, on the other hand, Instances where the scene takes up the form of a description in the TM, as for instances, in the description of the regions beyond the outskirts of the city of Kanci up to the sea-shore (pp. 118-122) Dhanapala here pictures the rows of villagers standing in wait for the approaching royal procession of Samaraketu when he starts on a Daval expedition The successive series of scenes here consists of the waiting villagers, with their peculiar dresses, thinking habits, peculiar responses to the members of the procession, their, eagerness, the disadvantage taken of their absence in their fields by government officials and robbers, their exploitation by village money-lenders, their houses and so on; all these are depicted in the form of a single compound phrase, running for about two pages, and cast in the garb of descriptive narration, though actually it is a constantly moving focus on various aspects of village life. III NARRATIVE CONVENTION : The commencement of Dhanapala's TM can be classed as the fairy-tale formula" of "Once apon a time... and then they lived happily ever after's, which neatly escapsulates the action of the story, placing it in a detached perspective; It cxists in an ordered sequonce, irrelevancies elimina. ted But the narrative is not quite as straightforward as that. In order to involve the listener directly in the story, Dhanapala frequently adopts the convention of pretending that things are happening here and now; imagery and dialogue are made to work before our cyes, though he actually utilizes the past tense in his narration. One advantage of this is that he is free to call upon his characters to appear when he needs them. Since he knows the outcome of his story he is in a position to pick the salient points of its development and show the character in action at those points only.? IV POINT OF VIEW: Some times several narrators exist in the samo novel, 80 that one narrative fits 1Dside another like a set of Chinese boxes, this is Emily Bronte's technique in Wathering Heights': In Dhanapala's TM, too, the role of tho narrator is transferred from the author himself to Samaraketu to Harivahana, the latter's narrative incorporating in itself the narrative of Malayasundars, Gandharvaka and etc., much in the same manner of the above mentioned set of Chinese boxes.

Page #26
N. M. Kansara V: TIME No narrative exists that does not create some kind of time scheme every novel is both an organization of events in time' and 'a piece of history' 10 One of the functions of the story-teller is to be everywhere at the same time, mindful of past history, conscious of the present and aware of the possibilities of the future In the narrative all known or expected time can be brought to focus on the immediate event, and in the process the "novellst's clock" 18 made to tell different times simultaneoualy,1 On the simplest level, wc demand that a povel offer an authentic version of reality 18 Dhanapala seems to be rather particular with his time acheme. The narrative begins about ono vear before the birth of Prince Harivahana, The king met with the Vidyadhara Muni and god Jvalanaprabha and obtained the boon from the Goddess Sri within three months prior to the conception of Harvabana by Queen Madiravati. Sixteen years are allowed to elapse to enable Prince Harivahana to come of age and properly be educated in various arts and crafts so as to equip him for his role of a hero.18 Vajrayudha launched his attack on kanc and laid the siege of the city in the sarad season of Harivahana's sixteenth year 11 It was on Madana-trayodasi day, ie on the thirteenth day of the bright half probably of the month of Caitra, 15 that Vajrayudha demanded the hand of Malayasundari as a price of peace On the same Dight Malayagundari tried to commit suicide in the Kusumakara garden at Kanclo and was saved by Samaraketu who had a brief meeting with her for an hour or so in the presence of Bandhusuadari, before he launched his surprise nigbt-attack against Vajrayudha These events seem to have taken place roughly between about 8-30 pm, to 10-30 pm, Early next morning Malayasundari wag sent away to the remote hermitage of Kulapati santatapa Meanwhile, at about mid-night Samaraketu launched his nigbt-attack17 and was captured alive. And in a few days he arrived at the court of King Meghav hana at Ayodhya roughly in the month of Vaisakha Thus, the slege of Kanc lasted for about six dionths or so. Interestingly enough, it was on the same Madana-trayodasi day of Samaraketu's surprise night-attack at Kunci that Manjiraka came acrosa, and picked up, a strange love letter near the temple of Cupid in the Mattakokila garden at Ayodhya 118 He seems to have kept it with him for about a year, or somewhat less and forgotten it, bat, he seems to be reminded of it perhaps due to some point in the poetic meet reminiscent of a cognate situation ! In the Summer season of Harivahana's seventeenth year Samaraketu accompanied him in the Mattakokila garden,19 and Manjeraka produced

Page #27
Dhanapala and some aspects of modern fictional technique ,25 the love-letter before the former for interpretation, and Samaraketu began to relato his story. Now, prior to his night-attack against Vajrayudba on Madana-trayodasi, Samaraketu arrived and stayed at Kance for five or six days. Prior to this, he saw Malayasundari at the temple on the Ratnakata island on the day next to that of the Kaumudi-mahotsaya, 1.e the full-moon day of the month of Karttika, el the same day on which the Holy-Bath Ceremony of Lord Mahavira was performed by the Vidyadharas at mid-night. At that time Malayasundari was sixteen, aa and Samaraketu had already completed his eighteenth year,28 Thus, Malayasundari was of the game age as that of Harivahana, and Samaraketu was elder to the prince by two years! It, thus, follows that "Malayasundars was first seen by Samaraketu about six months prior to his night-attack. Gandharvaka started with Citralekha's errand and mot Harivahana on the same day on which the latter went to the Mattakoklla garden at Ayo dhya. The letter of Samaraketa despatched through Gandharvaka on that day reached Malayasindart the very next day when she was about to drown herself in the Adrolapara lake 1 On the same day, but before the moulago was found by Malayasundari, Gandharvaka incurred the curse of Mahodara and was transformed into a parrot,95 Malayasundari was born to Gandharvadatta in the third or fourth year after the latter's marriage with King Kusumasokhara of Kanc,4 The message sent by Citralek ba, through Gandharvaka, to Vicitravirya shows that the identity of Gandharvadatta was well-established when Gandharvaka first met Harivahana, When Gandharvadatta was kidnapped and soparated from her kins, she was about ten years of age and abe was most probably married in her sixteenth year. Thus, her identity was established roughly in her thirty-sixth year! It was roughly before as many years that King Meghavahana was busy enjoying love-sports with his queens, though fruitlessly so far as a male issuo was concerned And it was roughly in his early fifties that he was epilghtened by the Vidyadhara Muni. (This was roughly the age at which Dhanapala himself was enlightened by Mahendrasarl, throngh his disciplc Sobhana Munt, the younger brother of Dhanapala I) After the departure of Gandharvaks from Ayodhya, Harlvaehana passed the Grisma and the Varsa sasons; he set out on a visit of his domains at the start of the Sarad season, 17 In the meantimo, after Gandharvaka carried unconscloua Malaysanndart in the aeropiane and, baying incurred the curse of Mahodara, bocamo a parrot, Citramaya walted for about six months to exoouto the advice of Gandhryakers 490 then, assuming the form of Harivahana's Sambodhi 3.1

Page #28
16 N M. Kansara favourite elephant, carried him to the Ekasmga region, 89 rhus, Harivahana walted for Gandharvaka for about four months, so and travelled in ble domains for about two months, before he was carried away by the mad clephant, After the disappearance of Harivahana, Samaraketu travelled to the north of Laubitya mountain, and passed through the Vindhya forest and, at the end of six months, arrived at Mount Ekasmga and met Harivahana again. The month of Margasaha passed when he was on his way, *1 Harivahana ceremoniously entered the Vidyadhara city of Gagapavailabba and was coronated as the Emperor of the Vidyadharas on the same day on which Samaraketu arrived and met him on Mount Ekasrriga ? And prior to that, Harivabapa propitiated the mystic Vidyas for six months. This roughly colocides with the time just after his being kidnapped by the flying clephant and bis arrival at Ekanga During the six months of Harivahana's penance, Tilakamanjari was waiting for the expiry of tho period of su months stipulated by her father for searching out the prince! It seems Harivuhana met Tilakamanjari the very next day, was invited by her on the second day, returned to Ayodhya on the third day, returned to Vaitadhya on the fifth day, and started his penance and propitiation of the mystic Vidyas on the sixth day after his arrival to the region for the int time. About a wook may be assumed to have been probably spent by Samaraketa dunag this very perlod 10 waiting for the news about, Hacivana, getting a message from him, and sotting out in search of him, The events move in such a quick succes8100, By the time Hartvahana met Malayasundari for the first time at the temple on Mount Ekarriga, she was about etghteen years. Thus, about two years seem to have clapsed between the periods when Samaraketa and Harichana saw her for the first times respectively. It ta, thus very clear that our dovelist-poet skillfully offered an 'authentio' version of reality by compressing the actual action of the TM In period of roughly two years, though by constantly moving the focus back and forth from past to present, he created an illusion of covering an expanse of three births of both the sets of the heroes and the heroines, Here can we claim that Dhanapaela has succeeded in maintaining the Aristotelian 'unity of time, and with the help of the supernatural the unity of place too, though the places of action are situated at, and separated by, thousands of miles from one another. CAUSE AND CONTINGENCY : Tho novel, in its dealings with human affairs, implicitly acknowledges the place of circumstancial, though not causal, evidence. Questions of Fplevhace are consequently very ambiguous ; what is relevant to a narratiye

Page #29
Dhanapala and some aspects of modern fictional technique 27 includos both the causal and the contingent,88 Graham Hough makes a tellingly obvious, though often ignored, point the novel Inclados more of merely contingent, the accidental, than any other hterary kind.al Dhanapala has made profuse use of the contingent, and later on revealed the causal behind itThe following fow specimens would suffice to confirm this point (1) The surprise night-attack by Samaraketu8s, which apparontly looks accidental having no connection wbatsoever with the current story of Meghavahana and Harivahana, 18 found later on to be causally connected with Malayasuodari's love for Samaraketu who resorts to that out-of-theway measure in order to uphold the honour of both her father and himself and win her on the strength of his own character rather than elope with ber and betray the trust pat by her, as also by his own, father in him." (2) The strange music from the unknown island87 which attracts the attention of, and impela, Samaraketu to trace the source of It looks quito contingent But we later on know that it was the music of the festival of the Holy-Bath Coremony of Lord Mahavira,88 (3) The sudden appearance of a parrot on tho scene in response to the invocation of Kamalagupta84 looks atrangely accidental and mysterious at the point, but the myatery turns into a natural causal consequence when we find that the parrot is none else but Gandharvaka, cursed by Mahodara, and that he carried the message in keeping with his promise to Hartvahana, VII CHARACTER AND SYMBOLISM. Just as dialogue and manners can be used by the novelist to 'place' bis characters socially and culturally, so a fabrio of symbolism may enablo the writer to create a moral or intellectual framework for the action of his novel, Symbolism allows an author to link the limited world of his characters to one of the greateat systems of values, so that we are made to compare the happening in the novel with their mythological or historical paralleis. Specific actions in the story illustrate general patterns of behaviour, and the private character acquires a new importance when he 1s seen in the light of 218 symbolic counterpart. A aystem of symbolism usually depends on the existence of a commonly known body of Ideas and beliefs. In Western literature three basic systems recur most frequently ; the symbolism of Christianity, of classical mythology and of Romanticisin. Christian morality 18 of course ingralned into the history of the novel, a Dhanapala's TM has its own system of symbolism Whon once we keep in mind the extreme respect and love he had for his royal patrons like Munja and Bhoja, the characters like Meghavahana, Harivahana and

Page #30
N. M, Kansara Sumaraketu reveal lo them many of the traits of their personality. And in view of the environment in which the poet lived, it la but natural that the symbolism of classical Hindu and Jalpa mythology and morality lavariably enter into the working of the charactor, The typical Jainistic attitude of Harivabana to huntlog, the importanco of pilgrimage to Jalna holy places, the merit carned by building Jalna, tompics, the religious fervour in worshipping the images of the Tirthan - karts, the implicit faith in them as the Saviours from the interminable ocean of transmigratory existence, as the Supreme Guides on the path of Eternal Blise, the necessity of putting undidching falth in their teaching - all these values permeate in the whole body of the TM. The uponding Vindhya forest symbolizes the common world of pleasaros, the "Adrstaparasuthsara" of the TM; the Adretapara lake is the symbol of the essence of religion, here Jainism; the heavonly enjoyments are symbolized by the garden oncompassing the Jalna tompie; and the state of Final Emancipation is symbolized by the Jaisa temple with an image of the Torthankaras lastalled thercia. Again, the characters also symbolize particular rellgous attitutes, Thus, Harivahana represents in essence a perfectly devout Jalpa householder; Samaraketu & man ongrossed in worldly pleasures and non-Jalna. way of Itfe; the flying clephant symbolizes the divine assistance availablo to the devout followers Vlewed from tbls symbolical angle the TM afforda a glimpse of the fourth dirocasion, VIN CHARACTER AND LOCATION: The sense of the visual interaction betweon character and landscape can be a striking a featuro of fiction as a necessary element in cinema, Walle the twentieth-century development of movies has sharpened the weiter's Awareness of the techniquo, effective landscape is not essentially a # modern device. Dhanapala, and for that matter all the wrlters liko Subandhu, Bang, Dindio and others, of classical Sanskrit Prose-Romances, are very much fond of giving elaborato pictures of the cities, the palaces, and of the gardens, the temples, the river-banks, the lying-in chambers and etc., where the action of the novel takes place. Dbanapala's descriptions of Ayodhya and Kuace, the royal palaces of Meghavahana and Tuakamanjari, the Mattakoklla garden, tbe Adprlapara lake and the sandy shore thereof, the Jaint temples, the Ratnakata island, the Vladbya forest, the Asoka tree in the Kusumakara garden - all these scrve as a luxuriously beautiful and uppropriate background for, and location of various actions in the TM.

Page #31
Dhana pala and some aspects of modern fictional technique IX : CHARACTER AND SUBMERGED FORM Itta a character of the novel that It is in a constant process of Invention: a particular type of story gains currency, lasts for twenty-five or fifty years - In the case of Sangkrit novels of medieval ages, for a century or two -, then fados. Over the same period new categories will have come Into the oxistence and cach will probably have only a limited apan. The history of the novel is littered with the husk of such temporary forms. The eigbtoenth century picturesque novel, the romance, the Victorian adventure atory and improving moral tale all these were appropriate to the conditions of their own time. Sooner or later they became over-worked, and for a time were dropped altogether ag useful structures But the writers of overy poriod have returned to these apparently burnt-out types, adopting thom for an Ironic or satiric purposo.45 Though we cannot claim that Dhanapala "revived" the form of narration developed by Bana in order to adopt it for some satiric purpose, wo are gure that he adopted it to his own purpose of a gubtly allegorical narrative. A sobtlo satirical polot of view with reference to tho structure of Bana'a novela may possibly be found in the remarks where he calls the Katbus based on the story from Gunadhya's BIhatkatby ag "veritablo cloak gewed from rags".46 Moreover, a reference in the TM to an important incident from Bana's Kadambari, viz., the one conceroing tho curse locurred by Valsampayana and his transformation into a parrot, Gandharvaka's remarks about the lacredibility of this motif if handled without proper rational basis, and the passing reforence to the lack of the knowledge of dramaturgy marring the peculiarity of the literary form, if viewed In propor perspective of literary history and of Dhanapala's performance, would definitoly reveal the subtlo satirical vein in his master piece with referonce to handling of this form by his predecessors. X. CONCLUSION The above discussion, with reference to the technique of fiction as found in tho modern Western fiction, illustrates how the techniques which are deemed to be modern by modern critics of both the occidental and oriental literatures, were in fact not quite unknown to the mediaval Sanskrit writers of Proso-Romances, and herein lies the universal value and appoal of Sanakrit Prose-Romance as medieval Indian novel. References * Baing the revised version of a part of Chap. XVI of my thesis for PhD of the MS University, Baroda, approved in 1972 1. Yelland, Hand Book of Literary Terms, p. 174. degree

Page #32
30 N. M. Kansara 2 WP Ker Epic and Romance, pp 328-340. 3 EM Forster, Aspects of the Novel, pp. 7-26. 4. ibid 5. References are to the page numbers of the Nirnaya Sagara Prer (2nd) Edition, Bombay (1998) as corrected by me in the light of about ten original manuscripts of the work, Critical Edition of the TM, with Commentaries, is ready, 6. Johnathan Raban, The Technique of Modern Fiction, London, 1968, pp. 23 ff. 7. Raban, op. cit, p. 32. 8. This aspect is fully elaborated in Chap. VIII of my thesis, 9, ibid., p 35. 10 Rabaa, op cit, P 56. II. ibid, p 57 12, ibid., p. 59. 13. TM (N), p. 79, 2 ff. 14. ibid., p 82, 2 ff. 15. Ibid., p. 298, 6. 16. ibid., p. 302, 4 ff 17. ibid. p. 83, 19 ff. 18. ibid., P 108, 14 ff. 19 ibid., pp 105 ff 20. ibid., p. 95, 9 ff. 21. ibid., p. 271, 12 ff, 344, 1 ff 22. ibid., p. 164, 14. 23. ibid., p. 276, 19 24, ibid., p. 173, 4 ff., 398-339; 384, 9 25. ibid., p 341, 16 ff. 26. ibid., p. 343, 16 ff. 27, ibid., pp 179-181, 28 tbid., p. 380, 21-23 ibid., p. 242, P 387. $0, ibad., p. 229, 21 31. Ibid., p. 202, 6-8 32. tbid., p. 236, 19 ff 33, Rabaa, op. cit, p. 69. 34. ibid. 35, TM (N), pp. 83.94. 36 ibid., p. 326. 37. ibid., p. 141. 38. ibid., p. 269 39. ibid., pp. 194-195. 40. ibid., pp. 981 334 41, ibid., p. 173. 1 8, 384, 7-11, 42, Raban, op. cit, p. 101. 43. This has been treated in detail in Chap. IX of my thosus 44, Raban, op cit, p. 112 45. Raban, op cit, p. 122, 46. TM (N), Intro. vs, 21, 47, ibid., p. 215, 14 48. Ibid., p. 224-20 ff. 49. Ibid., p. 370, 19.

Page #33
VIVAHAVALLABHAMAHAKAVYA A lost Jain Sanskrit poem Satya Vrat While the Jaina church occupled itself in the enrichment of literature, the lalty took meticulous care to preserve it through various devices such As multiplication of MBS and establishment of libraries in different parts of the country. It is a tribute to their catholicity and sagacity that some of the rarest works of different sects are found in Jaina Bhandaras only. However, despito all safeguards natural factors coupled with wanton destruction by foreign marauding bordes have resulted in the loss of a sizablo mass of literature. Vivahavallabhamohakavya (VM) 18 one such work which sooms to have been irretrivably lost. It is known only through its 17th canto, the full text of which is happily preserved in a Ms in the collection of Agarchand Nabata, the noted Jaina savant and antiquarian of Bikaner, The M8 itself is defective Soven of its folios are lost. The remalning seventeen (8-24) contain, besides the extant canto of VM, ton shorter works or parts thereof. The Ms is not dated, but, on palcographic grounds, can be assigned to the 15th century As the colophon would indicate, the VM had for Its theme the lifeaccount of Tirthankara Neminatha, with particular stress on his proposed marriage with Rajimati, the charming daughter of Ugrasena. The present canto sets forth, in charming language, Rajmatr's admonition to Neml and her realisation of the knowledge of self. In view of the sequenco of events of Nomi's lifo as described in Hariyathapurana of Jinagena I, the admonition could have been occasioned by her robuttal through Nemi's sodden acceptance of monkhood in proference to the joys of marttal life. The young Nemi had countenancod bis marriage but was so repelled by the proposed mass anmal-killings that he abandoned it right in the midst of its execution. This left poor Rajimati aghast But instead of dissipating herself in mundane pursuits she follow in the footsteps of her Lord, In this philosopbical canto she makes a fervent appeal to the Lord to bloss her with spiritual illamination Following this she feels with the poet that knowledge of self alono 18 real. All olge is illusion. It is a gateway to salvation. (3) This is also quintessence of the teachings of the master (30). It acts at naught the physical and mental afflictions and leads to the fulfiment of desires, Self-realisation stabiliscs the mind which enables the person to concentrato on deeper problems of life. (24, 27). Nemi's life has been the subjoct of two sapskrit Mahakavyas In Jaina literature, Vagbhata's Nemintryana and Kirtiraja's Neminathamahakavya are so well known. Considering the events as set forth thorein, it can be safely assumed that the VM must have contained at least threo more cantos, describing the Lord's ponance and sormon and his attalpment of knowledge (Kalyalya and salvation.)

Page #34
32 Satya Vrat Thus it must have been an interesting poem of twenty cantos. Ag such its loss is to be lamented. Tho extant canto of the poem is written in Adi yamaka, the last word or a part thereof of the proceeding verse forming the beginning of each following verso, interspersed with other figures of spoech like U pama. Repaka, Anuprasa & Virodha which demonstrate the author's penchant for the embellishment of his poom. In consonance with the injunction of the poeticians one metre Anustup) proponderates here which however changes towards the end; the last two verses boing in Sikharni and Surdulavikridita. The poet wlelds a facile pen. The language of the poem is chaste Sanskrit with few errors, which are obviously the result of soribal Degligence The canto Is edited here for the first time. An attempt has been made to correct the text, but gaps therolo have been left to themselves, vivAhavallabhamahAkAvyam jineza / jagadAdhAraM / kevalAlokabhAsva(skoram // bhagavan / bhayabhItAnAM sarvajJa ! zaraNaM bhava // 1 // bhavAmbhodhau mahAmohavAtavinavibhISaNe / majjantaM tattvapotena tvaM mAmuddhartumarhasi // 2 // arhan! yadAtmajJAnena mokSasaukhyamavApyate / AtmajJAnaM tatastattvaM sarvamanyatprapeJcanam // 3 // prapazcAt karmaNAM prAcA yattattvaviraho(s)jani / tamantaraM nirAphartuM dehi deveza! darzanam // 1 // . darzane devadevasya devadevasya darzane / antarAyAH paraM kAlAt kevalaM karmapudgalAH // 5 // pudgalAnAM parAvartAH parAvartAH kRtA mayA / na mayA bhUyamevAyaM samIpastho nirIkSitaH // 6 // mirIkSito na kenApi na kenApi parIkSitaH / gurorayogAnmohAda vA gataH sAkSAdalakSatAm // 7 // alakSo lakSatAM yAti rUpavAnapyarUpatAm / mAtmajJAnaM vinA nAtha! tatsvarUpe na tiSThati // 8 // tiSThati sthApito naiva preSito naiva yAtyasau / karmaNo vazagA svAmin! durladhyA hi bhavasthitiH // 9 // 1. The Ma has pravacanam / 2. The Ma has antayAH raa| . The Mahar pressive|

Page #35
Vivahavallabhamahakavya. A lost Jaina poem sthitirekaiva bhavinAM bhavAbdhau bhavitavyatA / zubhAzubhamanoyogAt jineza ! sukhaduHkhadA // 10 // duHkhadAridrayadahanaM satoSAmRtabhAvitam / AtmajJAnaM yadA deva ! sarvasiddhistadA mama // 11 // mamatAmizrite citte mama tApo mahAn bhavet / mamatAvirahAn nAtha mama tAvat mahAsukham // 12 // sukhA-satoSakalpadruchAyAvizramitaM manaH / manorathAn jinAdhIza ! pUrayAzu manohitAn // 13 // hitAhitavicArajJastattvajJAnazalAkayA / AtmAnaM karmaNo bhedAt kariSyAmi kadA pRthak // 14 // pRthakbhUto bhavAmbhodhe vicarAmi yadA jina! / tadA mAM pazyati jano jaDonmattapizAcavat // 15 // pizAcavajjaDonmatta cintAsantApatApitam / sasAralaharIlIDhaM mUDhaM pazyAmyahaM jagat // 16 // jagatpracArAdanyattu tadeva tava lakSaNam / siddhAntasArametaddhi tattvajJAstatra sAkSiNaH // 17 // sAkSibhUtaM mano vetti .. zume gatam / yastattvavitsa vijJeyaH zeSaH prAvAhiko janaH // 18 // pramoH prasAdamAsAtha kriyAkANDaratAH madA / jina ...me kadA vairAmyavAsitam // 19 // vairAgyavAsito nityaM brahmavataparAkamaH / bAhyamAbhyantaraM parigrahatyAga kadA athe] // 20 // kadA zraye musAdhUnAM paricAparAyaNaH / mAnamAyAkrodhalobhatyAgAt dhyAna saduttamAm // 21 // uttamAduttamataraM varddha .... .... / kadAtmajJAnajaM dhyAnaM dhyAsyAmyAramArthasAdhakam // 22 // . sAdhakasya ca sAdhyasya bhedacchedaparAyaNaH / anAdi[karma]kAkSo saM(kakSaugha) dhakSyAmi nitarAM kadA // 23 // 1 The Ma hu dukhdaaridrdhn| 2 The Ms has bhvaabhidhi| 3 The MaharjenmttN| 4. The Ms has paracaryA / Sambodhi 3.1

Page #36
Satya Vrat kadA kulAlavaccittaM cakraM mohabhramAkulam / sakalpamANDAnuttArya kariSyAmi sthira sthiram // 24 // sthirAsanasamAsInaH sthiradhyAnaparAyaNaH / sthire tvayi sthiraM cittaM kariSyAmyahaM kadA // 25 // kadA mudA cidAnandakandAMkuru(ra)mahodayam / AtmajJAnAmRtarAse (zeH) sevayiSye svacetasi // 26 // cetasA iSyAmi ko'haM kasmArikamAgataH / va yAtA kimidaM ko me kasyAhamiti tattvataH // 27 // tattvataH kalpanAjAlaM mUlAdunmUlya mAnasam / jAman svamabhramaM tiSThan kariSye(s)haM kadA sthiram // 28 // sthirAtsthirataro'si tvaM calAJcalataro'smyahaM / kRpAM kuru yA(yathA) nAtha tvamAtmajJAnadarzanAt // 29 // darzanAdAtmano mokSo bhavo vismaraNAtpunaH / iyatIyamAItI vANI vAgvilAso'paraH paraH // 30 // paroda(di)STaM (1) nAyAti parainaivApahAryate / ko'haM so'hamiti jJAnaM tattvabuddhayA smarAmyahaM // 31 // ahaM so'haM so'haM sa iti jagatAM jIvanapadam svapan jAman loka[:] smarati sakalo jJAnavikalaH / tadevAtmajJAnAcava padarajAkalkakalitaM praviSTa dhyAnAgnau mahati mama siddhi prakurute // 32 // itya yAdavainandinI bhagavatI rAjImatI svAminam ___ stutvA nemijinaM vibuddhahRdaye svAmAvabodhaM mahaH / pazyantI paramezvaraM jinapatiM zrIraivatAdau sthitam / dhyAyantI bhavasarvasagaviratA ninye nizAmutsukA // 33 // iti zrIvivAhavallabhamahAkAvye zrIneminAthopAlambhane(nai) kAramA(tma)jJAnollAso nAma saptadazasargaH // me is hu nauvaaphaaryte| 2 The Ms has yA va ndino| 3, The Ms has pazyI detii|

Page #37
navIna upaniSadoM kI dArzanika carcA kRSNakumAra dIkSita prastuta prasaMga meM navIna upaniSadoM se hamArA Azaya una 8 upaniSadoM se hai jo mukhya 13 upaniSadoM meM se prAcIna 5 upaniSadoM ko nikAla dene se baca rahate haiN| prAcIna pA~ca upaniSad hai :- chAndogya, bRhadAraNyaka, aitareya, taittirIya, kauSItaki; mataH navIna 8 upaniSada hue :- Iza, kena, kaTha, muNDaka, prazna, mANDUkya , zvetAzvatara, maitri / prAcIna upaniSadoM ke sambandha meM yaha kahanA saMbhava nahIM ho pAtA ki inameM se amuka amuka kI apekSA prAcIna hai aura vaha isalie ki unameM se prAyaH pratyeka prAcIna-navIna sAmagro kA sammizraNa hai / yaha sammizraNa isalie saralatA se saMbhava bana sakA hai ki prastuta prAyaH sabhI upaniSad svataMtra carcAoM kA saMkalana rUpa hai koI ikAIbaddha racanA rUpa nhiiN| ataH prAcIna upaniSadoM meM prAcIna-navIna kA pRthakakaraNa karane kA kadAcit eka mAtra sAdhana hai unameM pratipAdita siddhAntoM ko prauDhatAmaprauDhatA kI parakha krnaa| niHsandeha yaha sadA tathA sarvatra saMbhava hotA hai ki eka maprauDha racanA eka prauDha racanA kI apekSA uttarakAlIna ho aura prAcIna upaniSadoM ke saMbaMdha meM bhI aisA huA raha sakatA hai, lekina prastuta prasaga meM isa kaThinAI ko pAra karanA kadAcit saMbhava nahIM / jo bhI ho, prAcIna upaniSado ko sAmagrI kA prauDhatA- maprauDhatA ke mAdhAra para pRthakkaraNa hameM upaniSatkAra varga ke bauddhika vikAsa kA sAmAnya paricaya karA hI degA bhale hI yaha bAta apane sthAna para saca banI rahe ki katipaya upaniSatkAroM ne bauddhika vikAsa kI eka agalI maMjila para avasthita rahate hue bhI isa vikAsa kI eka pichaDI majila ke anurUpa carcA pallavita kii| isa dRSTi se dekhane para bRhadAraNyaka meM yAjJavalkya dvArA pratipAdita siddhAnta ko prAcIna upaniSadoM kA prauDhatama piddhAnta kahA jA sakatA hai aura vahAM yaha bhI dekhA jA sakatA hai ki isa siddhAnta para pahu~cane se pUrva upaniSatkAroM ke ciMtana meM kauna kaunasI maMjileM pAra kI haiN| do zabdoM meM yAjJavalkya kA siddhAnta yaha hai ki eka vyakti ke mAnasa-zArIrika kriyAkalApoM kA sacAlaka bhUta tattva 'mAtmA' hai, jagat ke kriyA-kalApoM kA saMcAlaka bhUta tattva 'brahma', sAtha hI yaha ki yaha AtmA tathA yaha brahma paraspara eka rUpa haiN| yAjJavalkya ke pUrvavartI kAla meM cintana kI eka maMjila

Page #38
kRSNakumAra dIkSita thI jaba AtmA kA siddhAnta svIkRta na thA, eka maMjila jaba brahma kA siddhAnta svIkRta na thA, eka maMjila jaba AtmA tathA brahma kI ekarUpatA kA siddhAnta svIkRta na thA / yAjJavalkya meM ye tInoM siddhAnta svIkRta haiM, lekina dhyAna dene kI bAta hai ki yAjJavalkya ne apane mata kI sthApanA tarkapuraHsara nahIM kI / kahane kA Azaya yaha nahIM ki yAjJavalkya ke tarka Aja ke yuga ke pAThakoM kI dRSTi meM truTipUrNa siddha hoMge balki yaha ki yAjJavalkya meM AtmA, grama tathA unakI paraspara ekarUpatA ko tatvataH sagamya na mAnakara tattvata: anubhUtigamya mAnA aura yahA~ anubhUti se tataH AdAya hai suSumikAlIna anubhUti se / prAcIna upaniSadoM ke tatkAlavAda kA meM jar3a-cetana jagata ke svarUpa para tarkapuraHsara vicAra karane kI paramparA paskaSita huI navasthApita sAMkhya- vartuloM meM aura isa sambandha meM sAMkhya vicAraka apane kinhIM viziSTa niSkarSo para pahu~ce / ina niSkarSo meM brahma kI mAnyatA ke lie koI avakAza na thA, jar3a jagata ke mUla rUpa meM 'pradhAna' athavA 'prakRti' nAma vAle eka samaya kI kalpanA thI, sAmAnyataH cetana mAne jAne vAle vyApAroM ko prakRtijanya tatvoM kA vyApAra mAnA gayA thA lekina svayaM caitanya ko 'puruSa' nAma vAle bahusaMkhyaka taravoM kA sAra-svarUpa ghoSita kiyA gayA thA, Adi Adi / sAMkhya vicArakoM ke ina niSkarSo kI tathA isase bhI adhika unakI tarkapurassara vicAraNA zailI kI upekSA karanA yAjJavalkya kI paramparA ke anuyAyiyoM ko bhI saMbhava na siddha huA aura navIna upaniSadoM meM mukhya rUpa se abhivyakti pA rahI hai vahIM paristhiti / prAcIna upaniSadoM ke tatkAlabAdavAle yuga meM eka anya pravRtti ne mI bala pakar3A aura vaha thI samAdhi kI sahAyatA se tattvasAkSAtkAra kA dayA karane kI pravRtti | isa pravRtti ke puraskanI vartuloM ko sAmanyataH yogavartula kahA jA sakatA hai aura navIna upaniSadoM meM spaSTa rUpa se prakaTa hone vAlA eka prabhAva ina vartuloM kA prabhAva bhI hai| vastutaH suSumikAlIna anubhava ko tattvasAkSAtkAra kA sAdhana mAnane vA yAjJavalkyIya siddhAnta kI acchI sagati baiTha jAtI hai yoga baloM dvArA pratipAdita isa siddhAnta se ki tattvasAkSAtkAra kA sAdhana samAdhikAloga anubhava hai| prAcIna upaniSadoM ke tatkAlabAdavADe yuga meM kramazaH balavatI banavA lo eka tIsarI pravRtti kI ora bhI dhyAna denA Avazyaka hai aura vaha hai IzvarabAkI prakRti | isa pravRtti kA pallavana una dharmazAstrAya vartuloM meM huA thA jinhoMne jagata ke kartA, dhartA, saMhartA rUpa meM kalpita Izvara ko upAsanA ko dhArmikatA

Page #39
navIna upaniSada kI dArzanika carcA kA sArasvarUpa samajhA thA aura ina IzvaravAdI dharmazAstrIya vartuloM kA prabhAva bhI navIna upaniSado meM spaSTa rUpa se lakSita hotA hai / navona upaniSadoM kI dArzanika carcA kA mUlyAMkana karate samaya isa samUcI pRSThabhUmi se avagata rahanA Avazyaka hai kyoMki tabhI hama samajha sakeMge ki yaha grantharAzi dArzanikatA kI dRSTi se apekSAkRta daridra kyoM / bAta yaha hai ki navIna upaniSadoM ke pAThaka varga kI amiruci kA viSaya ekamAtra dArzanika prazna na the balki yogazAstrIya tathA dharmazAstrIya prazna bhI the / darzanazAstra ke vidyArthiyoM ke nikaTa yaha paristhiti dhyAna dene yogya isalie bana jAtI hai ki navIna upaniSadoM kA yuga vaha yuga thA jaba deza meM hI nahIM svayaM brAhmaNa paramparA meM aise vartuloM kA udaya ho rahA thA jinako abhiruci kA ekamAtra viSaya darzanazAstrIya prazna the / brAhmaNa-paramparA ke prAcInatama dArzanika vartula the sAMkhyavartula tathA bAda meM kramazaH udita honevAle vartuloM meM Ate haiM mImAMsA, vaizeSika evaM nyAya vartula; aura sAMkhya, momAMsA , vaizeSika tathA nyAya sapradAyoM ne bhAratIya darzana ke itihAsa meM kitanI mahattvapUrNa bhUmikA adA kI hai yaha tajjJoM ko avidita nahIM / prazna uThatA hai ki vedAnta saMpradAya kI aitihAsika bhUmikA ukta saMpradAyoM kI tulanA meM nagaNya kyoM ? prazna kA Azaya ThIka se samajha lenA Avazyaka hai / vedAnta saMpradAya prAcIna-navIna upaniSado para avalambita eka dArzanika saMpradAya hai jisakA Adima sUtra grantha bAdarAyaNa kA 'brahmasUtra' hai| lekina bhAratIya dArzanikoM kI prAcIna carcAoM meM vedAnta-mAnyatAoM kA ullekha nahIM ke barAbara huA hai| itanA hI nahIM svaye vedAnta sapradAya ke nAnA saMpradAyoM meM se kisI ke pAsa prAcIna kAla kA apanA koI dArzanika grantha nahIM (isa sambandha meM prAcInatama upalabdha grantha haiM gauDapAda kI mAMNDUkyakArikA tathA zaMkarAcArya ke brahmasUtra Adi para bhASya) aura prazna hai ki yaha paristhiti kyoM bnii| dhyAna dene para isakA kAraNa yahI pratIta hotA hai ki navIna upaniSadoM ke yuga meM eka dArzanika grantha se jo AzA rakho jAtI thI usa AzA ko pUrA karane kI sthiti meM ye upaniSad na the| niHsandeha ye upaniSad prAcIna upaniSadoM kI tulanA meM kahIM adhika vyavasthAbaddha haiM (prAyaH pratyeka meM eka yA ekAdhika sunizcita prazna uThAkara sunizcita uttara dene kA prayatna kiyA gayA hai) aura unakI tArkikatA bhI prAcIna upaniSadoM ko tulanA meM paryApta vikasita hai / lekina jitanI vyavasthAbaddhatA tathA jitanI tAhikatA kA takAjA yuga kara rahA thA utanI

Page #40
kRSNakumAra dIkSita ina upaniSadoM meM nizcaya hI nhiiN| isa bAta para thor3e vistAra se vicAra kara liyA jAya / navIna upaniSadoM ko cAra-cAra ke do vargoM meM bAMTA jAtA hai jinameM se pahalA apekSAkRta prAcIna hai, dUsarA apekSAkRta arvAcIna / pahale upavarga meM mAte hai Iza, kena, kaTha, muNDaka, dUsare meM prazna, mANDkya zvetAzvatara, maitri / pahale upavarga meM par3anevAle cAroM upaniSad sayogavaza payabaddha haiM, dUsare upavarga meM par3ane vAloM meM se eka zvetAzvatara ko chor3akara zeSa tIna gadyabaddha haiM / imIlie kabhI kabhI zvetAzvanara ko prathama upavarga meM DAlakara kahA jAtA hai ki navIna upaniSadoM meM se padhanaddha upaniSad apekSAkRta prAcIna haiM, gadyabaddha upaniSad apekSAkRta arvAcIna / vastutaH zvetAzvatara ko isa sambandha meM apavAda mAnanA ho ThIka rahegA / jo bhI ho navIna upaniSadoM ko dArzanika carcA ke apane prastuta sAmAnya mUlyAMkAna meM hama isa kAlAdhArita upavargIyakaraNa kA koI vizeSa upayoga nahIM karane jA rahe haiM / dhyAna keSana itanA rakhanA hai ki navona upaniSad prAyaH ikAIbaddha racanAeM hai -prAcIna upaniSadoM kI bhAMti vibhinna samayoM meM taiyAra huI svataMtra ' racanAoM kA saMkalana nahIM aura isalie yahA~ yaha AzA karanA vizeSa anucita na hogA ki jina upanipadoM meM carcA kA stara apekSAkRta praur3ha hoM ve apekSAkRta bharvAcAna ho / vastutaH navIna upaniSadoM ke jisa usavargIkaraNa ko bhora abhI iMgita kiyA gayA thA umakA mAvAra ho hai inako carcAoM kA paraspara tulanA meM praur3ha aura mapraur3ha honA / dekhanA yaha hai ki ve sabhI upaniSad praur3hatA kI dRSTi se apane yuga kA takAjA pUrA karane meM kisa prakAra asaphala siddha hue| yAjJavalkya ne apane anuyAyiyoM ke lie virAsata rUpa meM chor3I thI AtmA, brahma tathA Atma-prakya sambandhI mAnyatAeM / yahA~ yaha mAnakara calA gayA thA ki AsmA dvArA saMcAlita zarIra tathA brahma dvArA sacAlita bAhya jar3a jagat vAstavika padArtha haiN| ataH navIna upaniSadoM ke racayitAmoM ke sAmane prazna thA zarIra, bAhya bar3a jagat , AtmA tathA brahma saMbandho mAnyatAoM ko isa prakAra pallavita karanA ki mAtma-baukya kA siddhAnta akSuNNa banA rahe / aura kyoMki bhava nae yuga meM Izvara kI mAnyatA bhI ina upaniSadoM ne svIkAra karalI thI unake sAmane eka prazna yaha bhI thA ki isa naI mAnyatA ko usa purAnI mAnyatA rAzi ke bIca sthAna kaise dilAyA jAe / ina praznoM ke dRSTikoNa se navIna upaniSadoM ko sAmagrI para vihaMgamadRSTi DAla lI jAe /

Page #41
nadhIna upaniSadoM kI dArzanika carcA kenopaniSad ke prathama khaMDa kA prazna hai: "mana, prANa, vANI, cakSu, zrotra, kisake dvArA sacAlita ho kara kriyAzIla banate haiM" aura uttara diyA gayA hai: "brahma ke dvaaraa"| isI prakAra vahAM tIsare khaMDa meM yaha mAnyatA pratipAdita kI gaI hai ki mami tathA~ vAyu apane bala para kriyAzIla nahIM hote brahma ke bala para kriyAzIla hote haiM / bIca ke dUsare khaNDa meM AtA hai brahma ke varNana sabandhI eka prasiddha upaniSada vAkya "yasyAmataM tasya mataM mana yasya na veda sa / avijJAtaM vijAnatAM vijJAtamavijAnatAm // " 2 / 3 / pahale khaNDakI carcA ke prasaMga meM bhAra de kara kahA gayA hai ki yadyapi brahma mana, prANa, vANI Adi kA saMcAlana karatA hai lekina vaha svayaM, mana, prANa, vANI Adi kA viSaya nahIM / kenopaniSad kI ye carcAeM apekSAkRta a-praur3ha haiM (tIsare khaNDa meM to sIdhe sIdhe eka kahAnI sunAkara siddha kiyA gayA hai ki agni tathA vAyu brahma ke bala para kriyAzIla hote haiM ) lekina ve acche dyotaka haiM yAjJavalkya ke anuyAyiyoM kI manaHsthiti kA / yahAM hama spaSTa hI AtmA, brahma tathA mAtmanahatya sabandhI mAnyatAmoM kA pratipAdana pA rahe haiM, sAtha ho yahAM hameM batalAyA jA rahA hai ki lokasAdhAraNa kA jJAna brahma ke saMbandha meM ajJAna siddha hotA hai tathA brahma saMbandhI jJAna lokasAdhAraNa kI dRSTi meM bhajJAna siddha hotA hai| aba ye ThIka aisI bAteM thIM jinheM sunane ke lie uma yuga kA dArzanika mAnasa taiyAra na thA / isI prakAra kA eka dRSTAnta upasthita karatI hai IzopaniSada kI Izvara tathA brahma saMbandhI mAnyatAeM / vahAM prathama zloka hai - "IzAvAsyamidaM sarvaM yat kizcijjagatyAM jagat , tena tyaktena bhuMjIthA mA gRdhaH kasya ciddhanam / " aura pAMcavAM zloka hai-- tadejati tanejati tahare tadantike / tadantarasya sarvasya tadu sarvasyAsya bAyaH // " yahA~ prathama zloka meM usa prakAra kI bAta kI gaI hai jaisI IzvaravAdI dArzanikoM ne Izvara saMbandhI carcA ke prasaMga meM kI hai (yathapi prastuta bAta kI AtmasaMgati spaSTa nahIM ) jabaki pAcaveM zloka meM yAjJavalkya kI brahma saMbandhI carcA kA pallavana huA lagatA hai / lekina Izvara tathA brahma ke bIca ThIka saMbaMdha kyA hai isa prazna para koI prakAza yahA~ nahIM par3atA / yaha saca hai ki IzopaniSad eka atyanta laghukAya tathA ma-praur3ha upaniSad

Page #42
kRSNakumAra dIkSita hai, lekina zvetAzvatara jaise vizAlakAya tathA praur3ha upaniSad meM bhI nahIM pada-pada para Izvara kA ullekha hai isa prazna kA spaSTIkaraNa nahIM hotA hai ki Izvara tathA brahma ke bIca ThIka saMbaMdha kyA hai| muNDakopaniSad kA prazna hai| "kasminnu vijJAte sarvamidaM vijJAtaM bhavati // 1.1. 3 uttara meM varNana kiyA gayA hai brahma se vizva kI utpatti kI prakriyA kA (yaha batAne ke lie ki eka brahma ke jAnane se saba kucha jAna liyA jAtA hai); varNana ke zabda haiM "yathorNanAbhiH sRjate gRhNate ca yathA pRthivyAmoSadhayaH sabhavanti / yathA sataH puruSAt kezalomAni tathAkSarAt saMbhavatIha vizvam / / " 1.1.7 / isa upamAoM kI bhASA se isa prazna para vizeSa prakAza nahIM par3atA ki brahma kA jagat se ThIka kyA saMbandha hai-aura paristhiti aura bhI adhika jaTila bana jAtI hai yadi isa prazna meM yaha prazna bhI jor3a diya jAe ki brahma se vizva kI utpatti kI isa prakriyA meM Izvara kI bhUmikA kyA / kaThopaniSada kA prazna naciketA dvArA yama ko sabodhita karake kI gaI nimnalikhita prArthanA meM prastuta kiyA gayA hai| yeyaM prete vicikitsA manuSye'stItyeke nAyamastIti caike / etdvithaamnushissttstvyaam-|| 1.1.20 / uttara meM yama ne jo kucha kahA usameM se sArabhUta vaktavya nimnalikhita hai: na saMparAyaH pratibhAti bAlaM pramAdhantaM vittamohena mUDham / mayaM loko nAsti para iti mAnI punaH punarvazamApadyate me // mAtmAnaM rathinaM viddhi zarIraM rathameva tu / buddhi tu sArathiM viddhi manaH prAhameva ca // indriyANi hayAnAhurviSayAMsteSu gocarAn / Atmendriyamanoyukta bhoketyAhurmanISiNaH // indriyebhyaH parA hyarthI athamyezca paraM manaH / manasastu parA buddhirbuddherAtmA mahAn paraH / / mahataH paramavyakamavyaktAtpuruSaH paraH / puruSAnna paraM kiMcit sA kASThA sA parA gatiH // 1 / 3 / 10-11 yama ke uttara kA prAraMbhika bhAga prAyaH pratyeka AtmavAdI-punarjanmavAdI dArzanika dvArA duharAyA jA sakegA, unake uttara kA zeSabhAga sAMkhyazabdAvalI se paricita eka aise dArzanika dvaaraa| lekina prazna hai ki yAjJavalkya kA eka anuyAyo ina saba bAtoM ko saMgati apane Atma-brahmaikya

Page #43
navona upaniSadoM kI dArzanika carcA ke siddhAnta ke sAtha kaise baitthaayegaa| kyoMki use samajhanA yaha par3egA ki punarjanmacakra meM phaMsane vAlI isa usa vyakti kI AtmA vastutaH brahmarUpa haiM, aura isa prakAra kI koI bAta prastuta prasaga meM yama ke mukha se nahIM kahalAI gaI hai| phira yahAM kahA jA rahA hai: "indriyoM se pare artha haiM, artha se pare mana, mana se pare buddhi, buddhi se pare mahAn AtmA, mahAn se pare avyakta, avyakta se pare puruSa, puruSa se pare kucha nahIM" / aura prazna uThatA hai ki yahAM prayukta hue 'mana' 'buddhi' 'mahAn-AtmA' 'bhavyakta' 'puruSa' Adi zabdoM se kaThopaniSatkAra kA kyA Azaya ho sakatA hai / vastutaH yaha samUcI zabdAvalI sAMkhya vartuloM meM huI dArzanika carcAoM ke prasaMga meM gar3hI gaI thI aura use jyoM kI tyo apanAkara kaThopaniSatkAra ne siddhakara diyA ki isa prasaMga meM koI maulika bAta unheM nahIM "kahanI / isI prakAra jaba zvetAzvatara meM kahA gayAH "mAyAM tu prakRti vidyAnmAyinaM tu mahezvaram / tasyAvayavabhUtaistu vyAptaM sarvamidaM jagat " 4. 9. taba prazna uThatA hai ki prakRti se yahA~ kyA Azaya / 'prakRti' sambandhI mAnyatA bhI eka aisI mAnyatA thI jisakA pratipAdana sAMkhya vartuoM meM huA thA aura use jyoM kI 'tyo apanAkara zvetAzvatara kAra ne siddha kara diyA ki isa prasaMga' meM koI maulika bAta unheM nahIM kahanI / kahA jA sakatA hai ki isa prasaMga maiM' 'mahezvara', 'mAyA' 'mahezvara ke avayavarUpabhUnoM dvArA jagat kI vyApti' kI mAnyatAeM zvetAzvatarakAra kI apanI maulika haiM / bAta eka sImA taka saca hai lekina ina maulika mAnyatAoM kA bhI ThIka Azaya kyA hai yaha spaSTa nahIM ho pAtA-na samUce zvetAzvatara ko par3ha kara na samUce navIna upaniSadoM ko par3hakara / ye dRSTAnta yaha siddha karane ke liye paryApta hoMge ki zarIra, jar3a jagat, AtmA, brahma, Atma-baukya, Izvara Adi se saMbandhita praznoM ke prasaMga meM jisa prakAra ke maulika UhApohoM kI AzA yuga kara rahA thA vaise UhApoha navIna upaniSad use na de sake / yahI kAraNa thA ki ye upaniSad tathA una para AdhArita brahmasUtra lambe samaya taka praur3ha dArzanika vartuloM kI dRSTi meM upekSita bane rahe / aura jaba gauDapAda tathA zaMkara ne upaniSadoM tathA brahmasUtra ke gaMbhIra adhyayana kI paramparA kA sUtrapAta kiyA taba bhI yahI siddha huA ki maulika nahattva ke dArzanika praznoM para ina granthoM se niHsadigdha kucha

Page #44
kRSNakumAra dIkSita uttara pAnA asaMbhava thA / ina prathoM ke ye-ve vyAkhyAkAra apane svataMtra uhApoha ke AdhAra para kinhIM niSkarSoM para pahuMcate aura bAda meM prayatna karate apane ina navAviSkRta niSkarSoM ko ina granthoM meM par3ha DAlane kaa| isase itanA hI siddha hotA hai ki uttara kAla ke vyAkhyAkAroM kI dRSTi meM ye graMtha agAdha zraddhA kA pAtra bama gae-yaha nahIM ki ye graMtha maulika mahatva ke dArza nika praznoM kA samAdhAna apane meM sajoe baiThe the lekina yuga kI aMdhI bhAkheM usa samAdhAna ko par3ha nahIM pAI thauM / bAta yaha hai ki upaniSadoM tathA brahmasUtra kI uttarakAlIna vyAkhyAnoM ke samaya taka bhAratIya darzana ke kSetra meM mArke kI para pallavita ho cukI thIM jinakA ina vyAkhyAkAroM ne apanI AvazyakakhAnusAra upayoga kiyA / isa saMbandha meM saba se adhika dhyAna dene yogya hai gauDapAda tathA zaMkara kI kevalAdvaitI vedAMta zAkhA ke dvArA kiyA gayA zUnyavAdI tathA vijJAnavAdI bauddhoM kI jaganmithyAtva-samarthaka yuktiyoM kA bharapUra upayoga / vastutaH jahAM taka dArzanika mahattva ke praznoM kA saMbaMdha hai bauddha mAyAvAda tathA kevalAdvaitI mAyAvAda sarvathA sahodara mAnyatAeM siddha hotI haiN| lekina yaha socanA avazya hI bhrAMti hogI ki prAcIna tathA navIna upaniSadoM ke zabda mAyAvAda kA samarthana karane ke uddezya se likhe gaye the / humA kevala itanA hai ki mAyAvAdI vyAkhyAkAroM ne ina zabdoM ko apanA manonukUla artha pahanA diyA hai / mAyAvAda-virodhI vedAMta zAkhAoM ke vyAkhyAkAroM ke avyavasAya kI dizA dUsarI thI / spaSTa hI upaniSadoM ke tathA mApasUtra ke zabdoM kI mAyAvAdI vyAkhyA unakA abhISTa na thI (isa prakAra kI vyAkhyA kA to ve balapUrvaka khaNDana karate ) lekina ina zabdoM kI viravAdI vyAkhyA unakA abhISTa avazya thii| aba taka ke praur3ha dArzanika sAhitya meM IzvaravAda kA samarthana nyAya-vaizeSika sampradAya ke hAthoM huA. mA lekina isa IzvaravAda ko brahmavAda se kucha lenA denA na thA / aisI dazA meM vedAnta sAhitya ke IzvaravAdI vyAkhyAkAra nyAyavaizeSika saMpradAya ko IzvaravAdI yuktiyoM ko jyoM kI tyo apanAne kI sthiti meM na thejaise ki kevalAdvaitavAdI vyAkhyAkAroM ne bauddhoM kI mAyAvAdI yuktiyoM ko jyoM kA tyo apanA liyA thaa| phala yaha humA kI ina IzvaravAdI vyAkhyAkAroM ko brahmavAda tathA IzvaravAda ke bIca saMgati baiThAne kA kAma mukhyataH apane hAthoM karanA par3atA aura unake apane hAtha paryApta durbala the / vastutaH

Page #45
nate upaniSadoM kI dArzanika carcA navIna upaniSadoM kA brahmavAda prAcIna upaniSadoM kI virAsata rUpa thA tathA IzvaravAda eka navasvokRta siddhAntarUpa, aura ina upaniSadoM ke racayitAoM kI dArzanika abhiruci itanI paripakva na thI ki ve ina do vAdoM ke sammelana se eka ikAIbada bAda taiyAra kara sakeM / jo kAma navIna upaniSadoM ke racayitAoM ke lie saMbhava na bana par3A use apane apane samaya meM karane kA prayAsa kiyA vedAnta sAhitya ke IzvaravAdI vyAkhyAkAroM ne / yaha prayAsa kahA~taka saphala huA yaha eka dUsarA prazna hai lekina yaha socanA avazya bhrAnti hogI ki vaha navIna upaniSadoM meM hI saphala ho gayA thA / vastutaH navIna upaniSadoM meM eka susaMgata IzvaravAdI brahmavAda usI prakAra anupasthita hai jisa prakAra kaisA hI mAyAbAda; huA kevala itanA hai ki unake zabdoM ko IzvaravAdI tathA mAyAvAdI vyAkhyAkAroM ne apanA apanA manonukUla artha pahanA diyA hai /

Page #46
zizupAlavadha meM sandhiyojanA suSamA kulazreSTha mahAkAvya kA lakSaNa prastuta karate samaya AcAryoM ne spaSTa nirdeza kiyA hai ki mahAkAvya ko bhI nATaka ke samAna paJca sandhiyoM se samanvita honA cAhiye / bhAmaha ke anusAra mahAkAvya sagaibandha, mahAn caritroM se sambaddha, bhAkAra meM bar3A, grAmya zabdoM se rahita, arthasauSThava se sampanna, alaGkArayukta, sarapuruSAzrita, mantraNA, dUta-sapreSaNa, abhiyAna, yuddha, nAyaka ke abhyudaya evaM paMca sadhiyoM se samanvita, anatinyAkhyeya tathA RddhipUrNa hotA hai|' daNDI ne bhI ullekha kiyA hai ki mahAkAvya ke sargoM meM kathA kI saMdhiyoM kA nirvAha kiyA jAtA hai| kathAvastu meM apekSita aMzake grahaNa tathA anapekSita aMza ke tyAga ke lie nATaka meM sadhi-yojanA kA vidhAna thA / kathAvastu kA eka napAtulA suzliSTa rUpa ina saMdhiyoM se banatA hai| rudraTa ne bhI mahAkAvya meM saMzliSTa saMdhiyoM kI yojanA kA nirdeza kiyA hai| AnaMdavardhana ne bhI abhineyArtha tathA anabhineyArtha samI prabandhakAvyoM meM saMdhi tathA sandhyaGgo kI rasAnusAriNI ghaTanA ko Avazyaka batAyA hai kyoMki kathAzarIra ko paJca saMdhiyoM tathA unake maGgoM kA rasAbhivyaJjana meM paryApta yogadAna hai / vizvanAtha ne bhI mahAkAvya ke lie zRGgAra, vIra, zAMta meM se kisI eka rasa ke maGgI tathA zeSa sabhI rasoM evaM nATaka sadhiyoM ke aGgarUpa meM nirvAha karane kA nirdeza kiyA hai| 1. kAvyAlaGkAra (mAmahapraNIta)-- sargaandho mahAkAvya mahatA ca mahaca yat / aprAmyazabdamarthyaJca sAladvAra sadAzrayam // mantravRtaprayANAjinAyakAbhyudayaizca yat / paJcabhiH sandhibhiyukta nAtivyAkhyeyamRddhimat // 1119-20 2. kAvyAdarza-sagairanativistIrNaiH bhavyavRtta susandhimiH / sarvatra minavRttAntarupeta lokarajakam // 1 / 18 19 3. kAvyAlagara (lATapragIta) sandhAnapi sazliSyasteSAmanyonyasambandhAt / 1619 4. dhvanyAloka-sapisandhyAghaTana rasAbhivyakazyapekSayA / na tu kevalayA zAstrasthitisampAdacyA // 312 5. sAhityadarpaNa-nyAravIrazAntAnAmekozI rasa iSyate / ahAni sarve'pi rasAH sarve nATakasandhayaH / / 6 / 310

Page #47
zizupAlaSadha meM sandhiyojanA uparyukta vivecana se yaha spaSTa hai ki mahAkAvyoM kI saMdhiyojanA ko noTakoM kI sandhiyojanA ke barAbara hI mahattva diyA gayA hai| aneka saMskRta mahAkAvya bhI isake pramANa haiM kyoMki unameM sandhiyoM kI vidhivat yojanA huI hai| saMdhiyoM ke samyak nirvAha ke lie yaha Avazyaka hai ki nATaka athavA kAvya meM AdhikArika tathA prAsaGgika vRtta, paJca arthaprakRtiyoM tathA paJca kAryAvasthAoM kI bhI samyak yojanA kI jaaye| arthaprakRtiyA~ kathAvastu ke nirvAha meM jina tattvoM se sahAyatA milatI hai unheM arthaprakRti kahate haiN| ye saMkhyA meM pAMca hai|' bIja, bindu, patAkA, prakarI tathA kArya-ina pAMcoM arthaprakRtiyoM kI yojanA zizu0 meM huI hai| bIja jisakA pahale atyalpa kathana kiyA jAye kintu Age calakara jo aneka rUpa se vistAra pAye use bIja kahate haiN| zizu0 ke prathama sarga meM devarSi nArada dvArA zrIkRSNa ke samakSa indra-saMdeza prastuta karate hue aMta meM zizupAla ke vadha ke lie prArthanA kiye jAne meM 'bIja' arthaprakRti hai| vindu avAntara kathA ke vicchinna hone para bhI pradhAna kathA ke aviccheda kA jo nimitta ho use 'bindu' kahate haiN| jisa prakAra taila -bindu jala meM phaila jAtA hai, usI prakAra kAvya-bindu bhI agrima kathAbhAga meM phailatA calA jAtA hai| zizu. meM zrIkRSNa ke samakSa zizupAla kA vadharUpa kArya mukhya kathA hai| yudhiSThira ke rAjasUya yajJa kA nimaMtraNa avAntara kathA hai| do kAryoM ke eka sAtha upasthita hone se zrIkRSNa balarAma tathA uddhava ke sAtha maMtraNA karate haiN| balarAma kA mata hai ki pahale zizupAla ke prati mamiyAna karanA cAhiye jabaki uddhava kA mata isase viparIta hai| isa prakAra nirNaya na ho sakane se yahA~ avAntara kathA vicchinna hotI huI-sI parilakSita hotI hai kintu thor3I hI dera meM nirNaya ho jAne se punaH mukhya kathA avicchinna rUpa se Age bar3ha calatI hai / 1. dazarUpaka1 dazarUpaka- svalpoddiSTastu taseturSIja vistAryanekadhA / 1 / 10 3. zizu0-1543 4. dazasyA annAntarArthavicchedai binduracchedakAraNam 1 / 17

Page #48
suSamA kulazreSTha yajJa meM jAnA rUpa vighna Ane se bIca meM bAdhA AI kintu nirNaya ho jAne se kathA Age bar3ha calI / ataH dvitIya sarga meM 'bindu' arthaprakRti huii| patAkA ____ jo prAsaGgika kathA dUra taka calatI rahe use 'patAkA' arthaprakRti kahate haiN|' zrIkRSNa kA indraprastha - prasthAna tathA yudhiSThira kA rAjasUya yajJa-sampAdana eka dUravyApI kathAnaka hai / ataH yahA~ patAkA arthaprakRti hai (tRtIya sarga se caturdaza sagai tk)| prakarI prasaGgAgata ekadezasthita carita ko 'prakarI' kahate haiN| prakarI-nAyaka kA apanA koI phalAntara nahIM hotA / zizu0 ke SoDaza sarga meM zizupAla kA eka pragalbhavAk dUta zrIkRSNa ke sammukha upasthita ho zleSa dvArA carthaka vacana kahatA hai / yaha prasaGgAgata ekadezasthita carita hai / ataH yaha 'prakarI' hai aura vaha dUta prakarI-nAyaka hai / isa dUta kA apanA koI phalAntara nahIM hai / vaha to kevala apane mAzrayadAtA rAjA zizupAla ke Adeza para hI aise vacana bolatA hai / prakarI kA apanA koI phalAMtara nahIM hotA hai kintu prakarI prAsaGgika itivRtta mukhya itivRtta ke vistAra meM sahAyaka hotA hai| vAgmI dUta ke vacanoM kA alaga se koI phala nahIM hai kintu ve mukhya kathA ke vikAsa meM sahAyaka siddha hote haiM / usake kaTuvacanoM se zrIkRSNa kruddha hote haiM, zrIkRSNa tathA zizupAla kI senA meM tumula yuddha hotA hai aura aMta meM prokRSNa zizupAla kA sira kATa dete haiN| isa prakAra yaha prakarI prAsaGgika itivRtta mukhya kathA ke vikAsa meM sahAyaka hai| kArya jo pradhAna sAdhya hotA hai, jisake lie saba upAyoM kA Arambha kiyA jAtA hai, jisakI siddhi ke lie saba sAmagrI ekatrita kI jAtI hai use 'kArya' arthaprakRti kahate haiN| zizu0 ke viMza sarga meM zrIkRSNa tathA zizupAla ke yuddha ke pazcAt zrIkRSNa dvArA zizupAla kA vadha kiyA jAnA 'kArya' arthaprakRti hai| 1. dazamaka- sAnubandhaM patAkAkhya...113 1. dazarUpaka- .......prakarI ca pradezamA 11 // 3. sAhityaparpaNa-apekSita tu satyAdhyamArambho yabhibandhanaH / samApana tu yasmidhye tatkAryamiti sammalam 669-70

Page #49
zizupAlavadha meM sandhiyojanA kAryAvasthAeM mahAkAvya-lakSaNa meM mAcAryoM ne nirdeza kiyA hai ki dharma, artha, kAma mokSa isa caturvarga meM se eka mahAkAvya kA phala hotA hai| inameM se eka kI prApti aura kabhI kabhI kinhIM do kI prApti nAyaka kI abhISTa ho sakatI hai| jaba sAdhaka (nAyaka) dharma, artha, kAma, mokSa inameM se kisI eka athavA kinhIM do kI prApti kI ceSTA karatA hai, usa samaya usake samasta kriyA-kalApoM meM eka nizcita kama rahA karatA hai / pahale sAdhaka kisI phala kI prApti ke lie dRr3ha nizcaya karatA hai, jaba use phalaprApti sugamatApUrvaka hotI huI dRSTigata nahIM hotI, taba vaha bar3I hI tIvratA ke sAtha kArya meM lA jAtA hai,, mArga meM vighna bho upasthita hote haiM, unake pratikAra ke lie vaha prayatna karatA hai, usa samaya sAdhya-siddhi donoM ora kI khIMcAtAnI meM par3akara saMdigdha ho jAtI hai| dhIre dhIre vighnoM kA nAza hone lagatA hai aura phalaprApti nizcita ho jAtI hai evaM anta meM samasta phala prApta ho jAtA hai / yahI kArya kI avasthA kA krama humA karatA hai jise pAMca bhAgoM meM vibhakta kiyA gayA hai / una bhAgoM ke nAma isa prakAra haiM-bhArambha, yatna, prAptyAzA, niyatApti aura phalAgama / ina pAMcoM avasthAo kA samyak niyojana mahAkAvya meM Avazyaka mAnA gayA hai / zizu0 mahAkAvya meM ye pAMcoM avasthAeM isa prakAra haiM Arambha 'mukhya phala kI prApti ke lie jahA~ kevala autsukya hI hotA hai, use 'bhArambha' kahate haiN| zizupAla kA vadha hI yahA~ sAdhya hai / kavi mAgha ne isa sAdhya kI siddhi ke lie sAdhaka meM mautsukya prathama sarga ke antima zloka meM abhivyakta kiyA hai, jahA~ zrIkRSNa nArada se indra kA saMdeza sunakara 'om' kahakara zizupAla ke vadha ke lie apanI svIkRti pradAna karate haiM / svIkRti dene tathA nArada ke AkAza mArga se lauTa jAne ke anantara 1. sAhityadarpaNa-catvArastasya vargA syusteSvekaM ca phala bhavet 6 / 318 2. dazarUpaka-avasthA pAca kAryasya prArabdhasya phalArthimiH / ArambhayatnaprAptyAzAmiyatAptiphalAgamA 1119 3. dazammaka-bhautsukyamAtramArambha phalalAbhAya bhUyase 1 / 21

Page #50
14 suSamA kulazreSTha zrIkRSNa ke mukha para krodha se Ter3hI huI, zatruoM ke nAza ko nirantara sUcita karane vAlI bhRkuTi aisI pratIta hotI thI mAno zatruoM ke nAza kI sUcanA dene vAlA dhUmaketu nAmaka tArA AkAza meM udita huA ho / zrIkRSNa ke mukha para jo krodha dikhAI de rahA thA, vahI sAdhya kI siddhi ke lie unakA aukya haiM / basna phalaprApti na hone para usake 'vana' kahate haiM / ' dvitIya sarga meM mantraNA karanA, anta meM rAjasUya yajJa taiyArI tathA indraprastha-prasthAna 'yatna' zrIptyAMzA lie kiye gaye tvarAyukta vyApAra ko zrIkRSNa kA balarAma tathA uddhava ke sAtha meM jAne kA nizcaya karanA, jAne kI avasthA hai / (vighna) kI AzakAoM se AkrAnta ho kintu prApti avasthA ko 'prAptyAzA' kahate haiM / zizu0 kAvya meM caturdaza se ekonaviMza sarga taka yaha avasthA hai / yudhiSThira kA rAjasUya yajJa - sampAdana, yajJAnta meM zrIkRSNa kI vyagrapUjA, unakI agrapUjA se kucha zizupAla kA bhISma evaM zrIkRSNa ke prati kaTUktiyoM kA prayoga karanA, zizupAla kA yuddhArtha senA taiyAra karanA, zizupAlapakSIya rAjAoM ke pahale se hone vAle nAnAvidhi apazakuna, zizupAla ke vAgmIdUta kA zrIkRSNa ke samakSa zleSa dvArA dvayarthaka vacana-prayoga, zizupAla- dUta ke vacanoM se zrIkRSNa sabhA kA kSubdha honA, zizupAla ko senA kA yuddha ke lie pUrNarUpeNa taiyAra honA, zrIkRSNa senA aura zizupAla - senA kA tumula yuddha tathA donoM senAoM ke rAjAoM kA parasparaM dvandva yuddha 'prAptyAzA ' avasthA hai / yahA~ phalaprApti kI sambhAvanA upAyoM tathA apAyoM se ghirI huI hai / zizupAla kA bhISma evaM zrIkRSNa ke prati kaTUkti-prayoga phalaprApti kI sambhAvanA ko bala pradAna karatA hai / zizupAlapakSIya rAjAoM ke pahale se hone vAle apazakuna bhI isake sUcaka haiM ki zizupAla kA zIghra hI anta hogA / niyatAsi jahA~ prApti kI sambhAvanA upAya aura apAya kI sabhAvanA ho, usa apAya ke dUra ho jAne se jahA~ para phalaprApti pUrNarUpa se nizcita ho, use 1. dazarUpaka - prayatnastu tadaprAptau vyApAro'titvarAnvitaH / 1 / 20 2. dazarUpaka - upAyApAyazAbhyAM prApsyAzA prAptisambhavaH / 1 / 21

Page #51
zizupAlavadha meM sandhiyojanA niyatApti kahate haiM / ekonaviza sarga ke prathamA taka adhikatara prANyAzAvasthA hai| kisI kisI sthala para 'niyatAti' ke bhI cihna dikhAI dene lagate haiN| yathA-zizupAlapakSIya sainikoM tathA zrIkRSNapakSIya vIroM ke dvandva yuddha meM zrIkRSNapakSIya vIroM ke vijayI hone ke varNana prasaGga meM / isI sarga ke 83 veM zloka se niyatApti pUrNarUpeNa mArambha hotI hai / zrIkRSNa ke zizupAla ko senA para AkramaNa karane aura unake diganta taka vyApta tIkSNadhvani-kAraka evaM marmavidAraka bANo tathA zatruoM ko eka sAtha nirasta karane meM niyatApti avasthA hai| yaha avasthA kAvya meM baDe sundara rUpa se vikAsa ko prApta huI hai| kucha udAharaNa draSTavya hai-aneka bANoM ko chor3ane vAle una zrIkRSNa bhagavAna ke dhanuSa ne bahuta se zatruoM ke prANa hara lie aura dUsare zatru kA samIpa rahanA sahana nahIM kiyA arthAt zrIkRSNa ke dhanuSa ne zatruo ko mAra DAlA aura unake dhanuSoM ko pratpazcAoM ko kATa DAlA 'zrIkRSNa ne yuddha-prAGgaNa meM rAja-zreNiyoM ko bhagna kara diyaa| pRthvI ke bhAra ko halkA karane ke lie avatIrNa hokara bhI unhoMne zatrusamUha se pRthvI ko bhArabhUta kara diyA arthAt unheM mAra diyA / viza sarga meM bhI 'niyatApti' avasthA kI hI pradhAnatA hai / zrIkRSNa tathA zizupAla ke yuddha meM zrIkRSNa dvAga vibhinna prakAra ke bANa-prayoga meM yahI avasthA hai / phalAgema jahA~ sampUrNa phala kI prApti ho jAye, usa avasthA ko 'phalayoga' yA 'phalAgama' kahate haiN| viza sarga ke antima do zlokoM meM 'phalAgama' avasthA hai jahA~ zrIkRSNa ke sudarzana cakra se zizupAla ke sira kATane evaM 1. dazarUpaka-apAyAbhAvataH prAptiniyatApti sunizcitA / 1 / 21 2 zizu0-dimukhavyApinastIkSNAnahAdino marmabhedina / cikSepaikakSaNenaiva sAyakAnahitAMzca saH / / 19 / 95 3 zizu0- mukkAnekazara prANAnaharadryasAM dviSAm / tadIya dhanura yasya na hi sehe sajIvatAm // 19 / 101 4. zizu0-19 / 102 5 zizu0-vidhAtumavatIrNo'pi laghamAnamasau bhuvaH / anekamarisaghAtamakarod bhUbhavardhanam // 19 / 105 6. dazarUpaka-samapraphalasampattiH phalayogo yathoditaH / / 52

Page #52
suSamA kulazreSTha zizupAla ke zarIra se nikalakara teja ke zrIkRSNa ke zarIra meM praveza kA varNana hai| sandhiyA~ eka prayojana meM anvita kathAzoM ke avAntara sambandha ko sandhi kahate hai| uparyukta pAMca arthaprakRtiyoM tathA pAMca kAryAvasthAoM ke sambandha (saMyoga) se kathAnaka ke vibhAga hone para krama se pAMca sandhiyA~ niSpanna hotI haiN| 'sandhi' zabda kA artha hai-sandhAna karanA yA ThIka rUpa meM laanaa| kisI kathAnaka ke muSTu nirvAha ke lie usakA bhAgoM meM vibhakta kiyA jAnA Avazyaka hai / isase kathAnaka kA sadhAna ThIka rUpa meM ho jAtA hai / AcArya abhinavagupta ne 'sandhi' zabda kI nirvacana ke sAtha sundara vyAkhyA kI hai-'evaM yA etA. kAraNasya avasthAstatsampAdakaM yatkarturitivRttaM paJcadhA vibhaktaM ta eva mukhapratimukhagarbhavimarzanirvahaNAkhyA anvarthanAmAnaH paJcasandhayaH itivRttakhaNDAH sandhIyanta iti kRtvA / " jahA~ aneka artha aura rasoM ke vyaJjaka 'bIja' (arthaprakRti) kI utpatti 'bhArambha' nAmaka avasthA ke sayoga se ho, use mukhasandhi kahate hai| zizu0 ke prathama sarga meM jahA~ 'bIja' aura Arambha kA saMyoga haiM, mukhasandhi hai / zizupAla ke vadharUpa boja kA vapana nArada dvArA zrIkRSNa ke sammukha prastuta kiye gaye indra-sadeza meM huA hai / zrIkRSNa tathA nArada ke saMvAda meM mukhasandhi ke prAyaH sabhI aGgoM kA sundara nirvAha huA hai| pratimukha jahA~ mukhasandhi meM nivezita phalapradhAna upAya kA vikAsa 'bindu' aura prayala ke anugama dvArA kucha lakSya tathA kucha alakSya ho , use pratimukha sandhi kahate haiM zizu0 ke dvitIya sarga kA kAMza pratimukha sandhi hai| 1. dazarUpaka-antaraikArthasambandhaH sandhirakAnvaye sati / 1 / 21 2 dazalpaka-arthaprakRtayaH paJca paJcAvasthAsamanvitAH / yathAsakhyena jAyante mukhAyAH paJcasandhayaH 1 / 22 / 03 3. dhvanyAlokalocana-pR0 338 4. dazarUpaka-mukha bIjasamutpattirnAnAtharasasambhavA / mAni dvAdazaitasya bIjArambhasamanvayAt // 1 / 24-25 5 dazarUpaka-lakSyAlakSyatayomeistasya pratimukha bhavet / vinduprayatnAnagamAdanAnyasya trayodaza // 13.

Page #53
zizupAlavadha meM sandhiyojanA jahA~ pUrvasandhiyoM meM kucha kucha prakaTa hue phalapradhAna upAya kA hAsa aura anveSaNa se yukta bAra bAra vikAsa ho, use garbhasandhi kahate haiN| zizu0 meM tRtIya se paJcadaza sarga taka yaha sandhi haiN| zrIkRSNa ke indraprastha prasthAna indraprastha nagarI meM praveza tathA yudhiSThira ke rAjasUya-yajJa-sampAdana meM to phalapradhAna upAyakA vikAsa hI hotA hai| zrIkRSNa kI agrapUjA ko dekhakara zizupAla kA kraddha honA zrIkRSNa ke prati kaTaktiyoM kA prayoga karanA aura yuddhArtha senA taiyAra karanA mAdi meM usa phalapradhAna upAya kA hAsa dRSTigata hotA hai kintu zizupAlapakSIya rAjAmoM ke pahale se hone vAle apazakunoM dvArA puna: usakA anveSaNa hotA hai| isa prakAra jahA~ phalapradhAna upAya kA hAsa evaM anveSaNa se yukta bAra bAra vikAza huA hai| ataH yahA~ garbhasandhi hai vimarza jahA~ bIjArtha garbhasandhi kI apekSA adhika vikasita ho kintu krodhAdi ke kAraNa vidhnayukta ho use vimarza sandhi kahate hai / zizu0 meM zrIkRSNa dvArA zizupATha kA vadha kiyA jAnA atyanta sambhava haiM kintu zizupAla dUta ke vacanoM se zrIkRSNapakSIya logoM kA kSubdha honA, zizupAla kA vipula senA taiyAra karanA aura donoM senAoM meM tumula yuddha kucha sImA taka vidhna sadRza bhI haiN| ataH paJcadaza sarga ke antima bhAga se lekara viMza sarga ke lagabhaga anta taka vimarza sandhi hai| nirvahaNa bIja se yukta mukhAdi sandhiyoM meM bikhare hue arthoM kA jahA~ eka pradhAna prayojana meM yathAvat samanvaya sAdhita kiyA jAya, use 'upasati' yA 'nirvahaNa sandhi kahate haiN| anta meM zrIkRSNa dvArA zizupAla kA vadha nirvahaNa sandhi hai yaha kAvya ke viMza sarga ke antima bhAga meM hai| isa prakAra mahAkavi mAgha ne apane zizu0 kAvya meM sabhI arthaprakRtiyoM, kAryAvasthAoM evaM sandhiyoM kA sundara sanniveza kiyA hai| 1. dazarUpaka-gamastu dRSTanaSTasya vIsyA-veSaNa muhuH / dvAdazAH patAkA syAnna vA syAt prAptisambhavaH // 1636 2. bazarUpaka-krodhenAvamazeyatra vyasanAdvA vilomanAt / garmanibhinnabIjArthaH so'vamarza iti smRtaH 143 3. dazarUpaka bIjavanto mukhAyarthA viprakIrNA yathAyatham / aikAdhyamupanIyante yatra nirvahaNa hi tat // 1148-49

Page #54
suSarA kulazreSTha sandarbhagranthasUcI 1 kAvyAdarza (daNDIpraNIta)- gavarmeNTa oriyaNTala sorIja-4, pUnA, 1938 I0 2. kAvyAlaGkAra (bhAmahapraNIta)-vihAra rASTrabhASA pariSada, paTanA 1962 3 kAvyAlaGkAra (rudraTapraNIta)-kAvyamAlA 2, nirNaya sAgara presa, bambaI, 1928I. 4. dazarUpaka (dhanaJjayapraNIta)-caukhambA vidyAbhavana, banArasa, 1955I. 5. dhvanyAloka (AnandavardhanapraNIta)-caukhambA saskRta sIrIja, 1940 I0 6. zizupAlavadha (mAghapraNota)-caukhambA vidyAbhavana, banArasa, 1955I. 7 sAhityadarpaNa (vizvanAthapraNIta)-motIlAla banArasIdAsa, dillI, vArANasI, 1961I0 Summary Segments in Sisupalavadha Rhetoricians like Bhamaha, Dandin, Rudrata, Anandava dhana and Visvapatha have very clearly stated that a Mahakavya should also possess the five segments like a drama. For the composition of these five segments in a drama or a Mahakavya, the careful planning of the principal (Adhikarika) and subsidiary (Prasangika) plot, five Arthaprakrtis, five Karyavasthas and some of the limbs of segments is necessary. Due to this very rule, we get the five segments and a number of their limbs in many Sankrit Mahakavyas, Magha has very beautifully arranged five segments and ther 48 limbs in his Sisupalavadha In the presant article, an attempt is made to show the five Arthaprakstis (Elements of the plot), five karyavasthas (stages of the Action) and five sandhis (segments) in Sisupalavadha The inclusion of all of them in the said Mabakavya is as under Elements of the plot (Arthaprakrtis) (1) Seed (Bija)- Sisupalavadha Canto (u) Vital Drop (Bindu)- , (iii) Episode (Pataka) 1 11 Ill-xlv

Page #55
zizupAlavadha meM sandhiyojanA (iv) Episodical Incident (Prakari). - (v) Action (Karya) XVI XX Stages of the Action (Karyavasthas) (1) Beginning (Arambha)- Sroupalavadha - Canto 1 (ii) Effort (Yatna) , 11-111 (1u) Possibility of Attainment - ,, xlv-xlx (Praptyasa)(1v) Certainty of Attajoment - . xIx-xx (Niyatapti) (v) Attainment of the object (Phalagama) Segments (Sandhis) (i) Opening (Mukha)- sisupalavadha Canto (ui) Progression (Psatimukha)- , 11 (ii) Development (Garbha)- ,, (iv) Pause (Vimarsa) , XV-XX (v) Conclusion (Nirvahana)- , XX

Page #56
bApAlAla vaidha nirukti-zobhanA Apo'smin iti sUpaH / jemAM pANIno sAro bhAga hoya che te sUpa kahevAya che. aMgrejImA Soup-sUpa zabda che te ApaNo ja lIdho che prAcIna samaya mAM bhAta banAvanAra ane dALa banAvanAra judA judA rasoIyAo haze. sUpaM karoti iti suupkaarH| andho bhakta zilpaM yeSAM mAndhasikAH / odanaM zilpaM yeSAm audanikAH / spakAra, Andhasika, audanika-rasoIyA mATenA nAmo che. je je kaThoLanA guNa ApelA che te na guNa teno dALanA samajavAnA che. dALa mATe saMskRta zabda supa che 'sUpayogyaM zamIdhAnyaM iti sUpyaH / ' maganA sUpane 'sUpyottama' kahelo che, arthAt badhI jAtanI dALomA maganI dALa uttama che. magano sUpa vraNa, kaMTha, bhakSirogImo mATe khUba ja pathya che. suzruta kahe che ke "susvinno nistuSo mRSTa ISat sUpo laghurhitaH / " arthAt kaThoLa uparanI chAla kADhI nAkhI, khUba pANomAM te ekarasa thaI jAya pyAM sudhI bAphI, banAvavAmAM AvatI dALa ke osAmaNa pacavAmAM khUbaja halakA che. daradIne sUpa Apavo hoya tyAre dALane lokhaMDanA tavA upara sekI levI hitAvaha che. sekavAthI te supAcya bane che, eTale suzrute 'ISat bhRSTaH' kahya che. daradIne sUpa Apatro hoya tyAre dALane kI devI ja joIe. dALa sArI rIte caDhI gaekI hovI joIe kaThoLa phATI jAya teTalA cAphA joIe. pachI temAM ghI, tela, hiMga, methI, maracA vagaireno vadhAra (saskAra) Apado joIe. dALamAM bhAMbalonI khaTAza paNa nAkhavo joIe. natrilanu eka mAtra sAdhana ApaNo pAse kaThoLa ja che. gujarAtImo roja tuverano dALa khAya che-paMjAbo bhane uttara hiMdanA mANaso bhaDadanI dALa roja khAya che. keTalAka maganI dALa vApare che. keTalAka (musalamAna, pArasI, yuropiyano) masUranI dALa vApare che. hiMduo bhane jaino masUra khAtA natho, nahi khAvAmAM dharma

Page #57
21 bApAlAla baidya manAya che / avAranavAra vadhI jAtanI dALa khAvAmA levI hitAvaha che. kAThiyA. vADamAM kaLathI khAvAno rivAja che. 'maNDa' eTale paNa osAmaNa-cokhAnA osAmaNane maNDa kahevAya-kaThoLanA osAmaNane mATe maNDa zabda prayukta thato nathI, tyAM sUpa ja vaparAya che 'sUpayojyaM zamIdhAnyaM iti sUpyaH' kaThoLanu osAmaNa e sUpya che. arthAt ApaNe dALa khAIe choe te sUpya che. bhAvamitre dALa mATe dAlI zabda yojyo paNa che. dAlI e sUpano ja paryAya che. dAlI tu salile siddhA lavaNAkahigubhiH / sayuktA sUpanAmnI syAtkathyante tadguNA atha / / sUpo viSTambhako sUkSaH zItastu savizeSataH / nistUSo bhRSTasasiddho lAghavaM sutarAM vrajet // bhA. pra. dALane pANImAM sArI peThe ekarasa thaI jAya tyAM sudho UkALavI. aMdara mAdu, mIThu, hiMga vagere nAkhavU. enuja nAma 'sUpa' che. sUpa viSTambhakara, rUkSa,' zIta che. dALanI uparano pANI jevo bhAga te yUSa-osAmaNa. sUpa eTale dALa. yuSa eTale upalaM nItara pANo. yUSo dhaNI jAtanA hoya. ahIM Apela eka sAdo prayoga jo saMtAna vinAnA loko ajamAvaze to saMtAnasukha jarUra maLze. bhAvA vAjIkaraNa prayogo zrImaMto kare to banAvaTI viTAminono jarUra nahi rahe. jene prajA nathI tevA daMpatIne mATe to mA uttama prayoga che. khetaramA aDada vAvavA. lIlA choDa upara zIMgo bese eTale te aDadanA choDa kApI kApIne gAyane khavaDAvavA-bhAvI gAyanuM dUdha rasAyana bhane vAjIkaraNa che. bhaDadA uttama koTInu natrila vipula pramANamAM che. te natrila dUdha dvArA maLaze, zarIramA nutana tAzagI lAgaze, zarIrane navapallavitatA prApta thaze. puruSAtana vadhaze. dhvajabhaMga-liMga zaithilya-haze to te paNa jaze ane saMbhogazakita vadhaze. aDadane kapha-pitta karanAra kahevAmAM AvyA che. pacavAmAM mAre hovAtho kapha ane pittanA vikAromA aDada sArA nathI. 1 "savAtatAdezUlA malApravRtti =thiSTambhaH (ulhaNa) peTamA vAnI guja mAre, cUka Ave, zADo sApha na utare e sthitine Ayurveda vidhamma' kahe che.

Page #58
aDada ne "prabhUtAbhyantaramalo" arthAt aDadanI dALane vizeSa zADo karAvanAra kahI che. to kabajIyAtavALA mATe aDada sArA kharA ke nahi / 'bhinnapurISamUtraH' jhADo ane pesAba banne vadhu paDatAM karAvanAra kahyA che, sabhava che, vadhu paDato yurIka-esiDa utpanna karI vadhu pesAba lAvavAno haze. ___ paMjAbIo, kAThiyAvADIo-no aDada mukhya AhAra che. eTale e prajA kadAvara, khaDatala, UMcI, sAhasIka che. gUjarAtImone aDada pacAvavAnI zakita nahi hovAthI gujarAtamAM aDada javalle ja khavAya che. agaranavAra aDada bhane enI vividha banAvaTo AhAramA ThevI joIe. dahIvaDA suMdara vAnagI che. bhaDadanI chuTTI dALa ane pravAhI dALa-avAranavAra khAvAmA levI joIe. amo to kahIe chIe ekalI tuveranI dALa karatA gujarAtIo 5-6 jAtanI dALo bhego karIne roja khAya to sAra. aDada, magatuvera, vAla ane caNA nI dALo-paMcakaTIyA dALa-khAvAmA levI Arogya-dRSTie amane vadhu hitAvaha lAge che. pANI jevI dALa karatAM ghATI ke lacako dALa karI te ja khAvAmAM levAya to ThIka. paMcamahAlanA dhArALA, vANIyA-brAhmaNane "DhIlI dALanA khAnArA" kahI temano ThekaDI UDADe che temAM ghaNuja satya che dALa ghATI khAvI jethI vadhu proTIna maLI rahe. aDadanA vaDAM paNa sArAM. upaseka (a. ha. sU. 6-18) vAgbhaTe mA navo zabda zimbIdhAnyonI zarUAta karatAM yojyo che. maga, tuvera, masUra vagere zimbIdhAnyo lepa ane upaseka-bannemAM hitAvaha che. upasekano artha ahIM aruNadatta-vAgbhaTanA TokAkAra-pariSeka kare che. jyAre vAgmaTanA bIjA TIkAkAra hemAdri upasekano artha vyaMjana-masAlo-kare che jeno sAthe mizrakarI odana vagere khavAya che te. ane te mahIM sUpa (dALa.gU.) nA arthamAM ja vyavahRta che. arthAt upasekano artha sUpa-dALa evo ja che. kAvyaracanAmAM keTalIka vakhata navA zabdo yojavA paDe che. peyA, vilepI, zabdo hovA chatAMya jema 'pramathyA' zabda prayojavAmAM Avyo che tevoja A navo zabda upaseka che ema amAru mAnatuM che. caraka zimbInA guNomA "pittazleSmaNi zasyante sUpeSvAlepaneSu ca" lepa bhane sUpa tarIke zibI dhAnyo kaphapittamA vaparAya che. upaseka paTale sUpa che.

Page #59
samAjavicAraka manu rameza beTAI prAcIna paraMparAmAM be uktio jANIto cha ke "manu je kaMi kahe te uttama auSadha che'' ane "manunA arthathI je smRti judI paDe te prazasya nathI."" manune nAme jANItA upalabdha graMthane 'manusmRti' athavA 'mAnavadharmasUtra' kahe che to dharmazAstraparaMparAmA 'mAnavadharmasUtra' nAmaka atyAre anupalabdha evo graMtha pahelAM hato ja ema mAnavAmAM Ave che / 'manusmRti' para aneka TIkAmo lakhAI che bhane cha TIkAmo to khyAtanAma che te paNa A graMthanA paraMparAgata mahattvanI dhotaka hakIkata ch| yAjJavalkaya tenI smRtimA dharmazAstranA graMthakAronI paraMparAmA pahelo manune mUke che (yAjJavalkacasmRti 1.5) vaLI tamAma anugAmI smRtimao manune ja paramapramANa mAnIne cAle ch| TIkAkAro paNa potAnA arthaghaTanamA A ja dRSTi apanAve cha / be TIkAkAro athavA to dharmanibandhakAro sAmasAmA utare tyAre manunu sAcu arthaghaTana karavAnA baMne dAvo kare cha / A bAbatamA vijJAnezvaranI TIkA mitAkSarA bhane jimutavAhanano graMtha dAyabhAga eka udAharaNa rUpa cha / briTizaroe paNa manunA A paraMparAgata mahattvane samajI svIkArIne mittAkSarAmata tathA dAyabhAgamata dezanA pAzcAtya bhane paurastya bhAgone mATe pramANa mAnyA che / mA badhA parathI bhAratanA prAcIna samAjavicAramA manunu mahattva keTala moTuM che te spaSTa samajAya che / vaLI parama pramANa gaNAyelA manue ApelA ghaNA samAjavicAro eTalA rUDha thaI gayA che ke mAje paNa bhAratIya samAjamA manu jIve che bhAratIya samAja manunA samAjavicArane ja mahAze anusare che ema kahI zakAya / mATe ja to paMDita naheru kahe che ke : "bhAratIyono vAraso tenI potAnI rIte anokho che.. ApaNe je chIe te tenA banAvyA chIe bhane mApaNe the bhaviSyamAM banIzuM te paNa te vArasA thakI ja / " A manu custapaNe prAcIna bhAratIya praNAlikAne anusarIne vaijJAnika rIte vyavasthita samAjavicAra ApavAmAM Adha che ema mAnoe to temAM atizayokti nthii| Apastamba ke anya keTalAkanA dharmasUtragraMtho tenAthI prAcona hoI zake, parantu je paripUrNatA, sarvAMgasparzipaNA sAthe manu samAjavicAra Ape che, te rIte jotAM to te vaijJAnika vicAraNAmAM prathama ja che / manuono paraMparA che ane temAM krame krame mAnavadharmazAstranu kada nAnuM thatuM Avyu che evI nizcita pramANa vinAnI chatAM paraMparA

Page #60
rameza gheTAI gata mAnyatA cha / game te satya hoya, vartamAna 'manusmRti'ne pI. vI. kANe I. pa. 200 thI I. sa. 200 vacce mUke che / amArI mAnyatA che ke mA graMtha I. pR. 200 bhAsapAsano cha / ghe saMmavita saMpAdano prAstAvika vicAraNA pUrI karIne bhAgaLa vA pahelA eka vadhu vAtanA nirdeza karI devo ghaTe ke manumaonI game te ane game tevaDI paraMparAe mA graMthana sapAdana kyuM hoya, A paraMparAmAM game te satya hAya, paraMtu eka bAta to graMtharacanAnA mAntarika pramANomAMthI nizcitapaNe tarI mAve che ke prastuta bhRgume kahelA prathamA sapAdanakartA ve manubho to cha ja ane te be manuonu dRSTibindu mahAze ekabIjAthI judaM paNa paDe che / svarakSaNane mATe prAcIna pramANamAM udAramatavAdI dRSTimAMthI samAja rUDhagadamA sarI paDavAno mAraMbha thayo te samaye A pratha tenA vartamAna svarUpe ApaNane maLe cha / ema lAge che ke mA prathamA adhyAya 2 thI 6 e eka manuna pradAna che, adhyAya 1 tathA 7 thI 12 e bIjA manunuM / graMthane vyavasthita, vaijJAnika banAvavAnu kAma bIjA manue karyu cha / prathama manu vizeSa AdarzavAdI ane pramANamA udAramatavAdI che, bIjo manu vadhu vAstavika, vyavahAru, vaijJAnika bhane paraMparAsthApaka che / mAnAM pramANo nIce pramANe ApI zakAya : (1) adhyAya 2 thI 6 nA ghaNA zloko, vicAro, viSayonI anya abhyAyomA punarukti thaI cha / (2) adhyAya 2 thI 6nA manunu sAmAnya vaktavya sudhArAvAdInu che / navI vicAraNAne te AvakAre paNa che / AnI sAme bAkInA adhyAya lakhanAra manunu sAmAnya vaktavya rUDhivAdInuM che, te vyavahAradakSa ane nizcita vicAraNAno mAmahI vadhAre ch| (3) pahelA manu karatA bojo manu brAhmaNanuM gauravagAna bhane zUdranI nindA ghaNI vadhAre kare cha / prathama manu brAhmaNanA guNArjana, jJAna, abhijAtya bhane saMskAritAne kAraNe tene sanmAne che tyAre bIjo mAtra tenA janmane kAraNe / (4) pahelo manu jJAnI zUdathI ja Dare che, jyAre bIjAne to zUdra pratye pUro aNagamo ch| (5) pahelA manu karatAM bIjo dharmapramANa ghaNA vadhAre pramANamA mAge cha / (6) manunA AdezanA nirdeza paNa pahelA karatAM bIjAmA vadhAre che /

Page #61
samAjavicAraka manu 25 (7) 'cAra varNoMnA dharmo,' 'brAhmaNanuM gaurava,' 'zUdano darajjo,' 'cAra varNoMnA vyavasAya' vagere AcAravibhAganA prathama manunA viSayo bIjAmAM pharI carcAyA che / (8) prathama manune strIpratye sanmAnano bhane sahAnubhUtinI bhAvanA che bhane te sAthai tenApati, putra ane pitAnAM mRdutA, sneha, sanmAna te tene mATe mAge che / bIjA manune mana strI tuccha ane zaMkAspada che / (9) pahelA karatAM bIjA manumAM vaizyano darajjo paNa ghaNo utaro gayo che / (10) strInA cALavivAha prathama manune jANItA nathI lAgatA, bIjAmAM te sAmAnya che / samAjavicAra paTale zu manunA samAjavicAranI mImAMsA karatAM pahelAM tenI samAjavicAranI vyAkhyA ApaNe samajI levI joIe / manunA mata anusAra 'samAjavicAra' eTale zuM te samavAmAM AraMbhano zloka ja ApaNane madadarUpa thAya che. bhagavansarvavarNAnAM yathAvadanupUrvazaH / antaraprabhavANAM ca dharmAnno vaktumarhasi / (12) "he bhagavAn, sarva varNo ane temanAmAMthI udbhavelI jAtionA dharmo tame amane kaho / " I A prAthamika vidhAnamAMthI e hakIkatanI niSpatti thAya che ke manunA mate cAra varNo ane temanA anuloma tathA pratiloma vivAhomAMthI udbhavelo jAtionA vistRta dharma eTale ke AcAra ane kartavyamAM bhAratIya samAjavicArano pAyo che / parantu eka bAta samagra smRtimAM spaSTa thAya che ke teNe varNa ane Azramane athavA to kaho ke varNAzramane samagra samAjavicAranA pAyArUpa gaNela che / samAjajIvana ane samAjavicAranA A ne prAthamika pAyA che e vAta sAcI che, kAraNa, samAjavicAramAM te je je viSayonI mImAMsA kare che te vipayo-vivAha, gRhasthadharme, khono darajjo, dAya, vagaire varNa ane Azrama e ve pAyArUpa vipayomAMthI niSpanna thAya che| A uparAnta jAti monA dharme ane vyavasAya, rAjadharma, adAlatano kAyado, vagaire paNa svAbhAvika rIte varNadharmanI mImAMsAnI ja nIpaja che / mAnavano Azrama ke varNa game te hoya, te potAnAM skhalanothI ane pApothI mukta thaI utkarSa sAdhavAno prayatna karato hoya ja che / A prayatnAne pariNAme ja prAyazcitto vagere varNavAya che tene ApaNe varNAzramanA dharme pAchaLanA AnuSaMgaru prano gaNI zakIe / Ama manunA samAjavicArato pAyo varNa ane Azrama athavA vargAta che /

Page #62
26 carcelA viSayo mAlI carcAne ante manue potAnA sabhAjavicAramAM kayA kayA viSayonI carcA AvarI lodhI che te ApaNe adhyAyavAra joIe / rameza beTAI adhyAya 1: paramAtmasvarUpa, mAnavanuM mULa, utpatti / adhyAya adhyAya 2 : gharmanI vyAkhyA, tenAM pramANo, kAma ane karmanI AvazyakatA, saMskAro, vidyopArjana, brahmacArInA dharmoM / 3. vivAha, vivAhayogyatA, patino patnI pratye vartAva, gRhasthanA dharmoM, pAMca mahAyajJo, zrAddhAdi / adhyAya 4 : snAtakanA dharmoM, gRhasthAzramanI zreSThatA adhyAya 5 : snAtakanA vizeSa dharmoM, vidhinipedho, bhakSyAbhakSya, zuddhibho / adhyAya 6 vanastha bhane sanyAsInA dharmoM tathA tenuM jIvana | adhyAya adhyAya adhyAya 7: rAjadharma, rAjA, rAjya, rAjyano vahIvaTa, yuddho, mutsaddIgIrI 8 : vyavahAra, adAlatonI kAryapaddhati, dIvAnI ane phojadArI kAmo, temanA kAyadA bhane sajAo / 9 : phojadArI tathA dIvAnI kAmo, kAyadA ane sajAo, strIpuruSano sabaMdha, nItiniyamo, kasoTIo vagere / adhyAya 10 : varNasiddhAnta, varNo, jAtio; temanAM dharma, nIti, vyavasAyo; brAhmaNadharma, zUdradharma ane ApatkAlavidhAna / adhyAya 11 : dAna, pAtako, upapAtako, pAyazcitto, vagaire / adhyAya 12 : mAnavanAtraNa guNo, tenuM sAMsArika ane AdhyAtmika utthAna, manuno karmasiddhAnta, dharmapAlanano badalo / manunI dRSTie samAja 'samAja' ane 'loka' e banne zabdo manunA granthamAM samAja - Society mATe jANatA te chatAM manue A zAstrane 'dharmazAstra' kahebAnuM pasaMda karyu che; pAchaLathI mA zabda sarvamAnya banI gayo ke / manu 'dharma' zabdanA arthoM nIce pramANe Ape che : (1) kartavya, (2) sadAcAra, (3) vartananA zAzvata niyamo, (4) sadguNasaMpannatA, (5) nIti, (6) udAttatA, (7) dAnAdi, (8) dhArmikatA, (9) vyavahAra ane kAyado, (10) prAyazcitta, (11) mokSadharma, vagera /

Page #63
27 samAjavicAraka manu manuno samAjavicAra samajavA mATe A arthomAM samAjazAstranA nirUpaNanA viSayo tathA nirUpaNapaddhatino sAro evo paricaya ApaNane maLe cha / viSayono nirdeza ApaNe upara karyo che / uparInirdiSTa lagabhaga tamAma viSayo prAzcAtya samAjazAsa eka yA bIjI rIte cace che| te uparathI spaSTa thaze ke: / (1) manune mana samAjavicAra e mAnavanA samagra vyaktigata ane sAmAjika jIvanane sparzato sarvakSetrIya vicAra cha / (2) Ane lIdhe ja AcAra, vyavahAra bhane prAyazcitta samasta rIte-jyasta rIte nahIM-tene mana samAjavicAra eTale ke dharmazAstra bane cha / (3) Ane lIdhe ja nidAna 'manusmRti mAM dharmazAstra zabda, dhaNA vidvAnoe mAnI levAnI bhUla karI che tema, mAtra Law ke Hindu Law nathI, parantu bhAratIya samAjavicAra Hindu Social thought che / tene AdhAre manu- samAjadarzana pragaTa thAya che / tenA samAjavicAranAM mULa mUlyo mA che : (1) dharma ane nIti samAjano pAyo ___anya anugAmI samAjavicArakonI tulanAe manu mATe e nodhapAtra che ke tene mate dharma ane nIti e spaSTa rIte vyakti, samAja, samAjajIvana ane samAjazAstranA pAyarUpa tatvo che / ahIM dharma ane nIti e koI sampradAyavizeSanA ke koI sImAbaddha tattvo nathI, parantu mAnavIya, bhAnavatAnAM zAzvata tatvo che / mAthI ja "dhAraNAthI dharma kahevAya che, dharma prajAne dhAraNa kare che""dharmanI vyAkhyA ahIM dharmane lAgu paDe che, nIti paNa tene ja anusaranArI samajavAnI che / mAnavane pazutAmA sarI paDato maTakAvanAra, tene mAnavatAmAM TakAvI rAkhanAra ane tene satata UrdhvagAmI banAvanAra mAnavatAnAM mUlyo eTale dharma ane tene siddha kare te nIti-A arthamA dharma ane nIti tenA samAjavicArano pAyo che / dharma ane nIti nathI to samAja nathI, samAjajIvana nathI ema manu mAne che / Atho ja dharma eTale mAnavajIvanano mAnavIya zAzvata AcAra e samajAvatAM te dharmanI vyAkhyA A pramANe kare che / vidvAno sajjane sevyo rAgadveSa vinA sadA, mAnya je hRdaye thAto tene dharma ja jANavo / (2.1)" bhane 'dharma'ceM mULa samajAvatAM vaLI te AgaLa kahe che ke : veda bhAkho dharmamUla, tajjJonAM zIla ne smRti, - AcAra sajjano kero AtmAnI tuSTi ye vaLI / (2.6)*

Page #64
rameza gheTAI samAjavicAranI je koI samasyAo manu carce che temAM A dharma ane nItino pAyo svIkArIne ja te cAle che / mAnava pazuthI judo che; mahAbhArata kahe cha ke "jagatamAM manuSya karatAM uccatara boju kaI natha,"" ane zaMkarAcArya kahe che ke "jIvane mATe manuSyajanma durlabha cha / "' jIvane je mA durlabha manuSya janma sAMpaDe che temAM mAnavI svAbhAvika rote ja pazuothI judo paDe cha / Ama tene judo pADavAmAM mukhya tattvo teno dRSTie dharma ane nIti ja cha / ane tethI ja tenA samAjazAsrano A pAyo che| noMdhapAtra e che ke manu tenA A prathamAM pravartamAna sAmAjika prathAo, rItinotine, rivAjone pramANita kare che tyAre paNa te keTalokavAra tenAtho judo paDe che| tyAM paNa A na dRSTi kAma karato devAya cha / dAmva kA tarIke, anuloma vivAhornu varNana karatAM te kahe che ke kramamA brAhmaNane cAra pannoo samave (3.13), parantu sAye tarata ja te umere che ke : AropI zayane zUdA vipra pAme adhogati; tenAmA putra janmAvI brAhmaNatva gumaavto| (3.17)" A ja rIta niyogaja putranA putra tarIke svIkAra karavA chatAM niyogasaMbaMdhane bhAre anItimaya bhane pazutvarUpa gaNI tenI sAmenA potAno virodha spaSTa zabdomAM pragaTa kare che : dvijoe vidhavA nArI anye nA ja niyojavI; anye niyukta karatAM dharma zAzvata nAzatA. (9.64) vidvAna brAhmaNoe sau nidho che pazudharma mA, rAjyakALe dhenakerA manuSyomA kahyo chato. (966) kAraNa, jyeSTha bhrAtA taNI bhAryA nAnAne gurupatnI zI, laghu bhrAtA taNI bhAryA jyeSThanI putrI e khare ! (9.57) (2) vAstavavAda ane AdarzavAda manunA samAjavicAranu bIju lakSaNae che ke te eka bAju vyavahAradakSa vAstavavAdI-pratical realist che. to vojI bAju te AdarzavAdo idealist-che. samAjanA sAmAnya bhane asAmAnya kakSAnA sau sabhyono, eTale ke samagra samAjano AmA antarbhAva cha / chatAM samAjanI gati mane pragati-mobility bhane progressavalaMbe che asAmAnyo upara, mAne lIdhe na te vAstavadarzI hovA chatA bhane pravartamAna samAjano vAstavikatAne svIkAravA chatAM pAtAno samAjajIvanano mAdarza paNa

Page #65
samAjavicAraka manu 29 Ape ja che / A Adarza eTale tene mana asAmAnyonuM sahaja jIvana / upara ApelA be udAharaNo A vicAranAM dhotaka che / vaLI te gRhasthanA dharmoM uparAMta vigate judA snAtaka gRhasthanA gharmo varNave che; vidhavAvivAha apavAdarUpe ke ApatkAladharmarUpe mAnya karavA~ chatAM vaidhavyanuM gauravagAna kare che (5.160 ), te AnAM pramANo che / samAjanu jIvana, tenI gati ane pragati vAstavika jIvananI nItirIti uparAnta AdarzavAda bhane nUtana prasthAnanI bhAvanA para avalaMbe che tevo manuno khyAla che / manu jANe evI mAnyatA dharAve che ke A sthitine kAraNe samAjajIvanamAM svAbhAvika ane prAyaH sarvamAnya banI gayela prathAo, nItirIti Adine vyavasthita karIne mAnya karavAnuM mAtra kAma samAjacintakanuM nathI; samAjacintaka samAjano abhyAsI, draSTA, mImAMsaka, tattvadraSTA hovAthI sAthe sAthai samAjane UrdhvagAmI banAvA paNa tatpara hoya che / mATe ja 'manusmRti' mAM ApaNane samAja, samAjajIvana, vyakti ane vyaktijIvananA vAstavika citraNa uparAnta Adarza samAjanuM citraNa paNa maLe che / manu ApaNane vAstavika samAja bhane Adarza samAja evAM be citro Ape che / bane tene mana mahattvanAM che, samAjanI jIvAdorI samAM che / (3) varNabhedano mUlataH svIkAra ApaNe samAjajIvananuM nirIkSaNa karatAM saheje joizu ke mAnavamAtra samAna che, chatAM mAnava mAtra samAna nathI / mAnava tarIke sau samAna ke samAna rIte sau rAjarakSaNa bhane AjIvikAnAM adhikArI che, saunAM sAmAnya dharmo paNa manu Ape na che (10. 63). chatA manu jANe che ke mAnavo bilakula samAna nathI / tenI samAjaracanAmAM varNabheda e saskArabheda nahIM paNa mAnavAnA sAmAjika darajjAnA UMcAnIcApaNAno paNa dyotaka che / manu mAnavasvabhAva, saMskAra, vRtti, zaktinuM vaividhya svIkAre ke eTala 1 'ja kahetuM pUratuM natho / vyakti tarIke ane samAjanA sabhyo tarIke judA judA varNanA sabhyono sAmAjika darajjo, temanA adhikAra, temanA kartavyo ane uttaradAyitva judAM judAM che bhane temAthI sAmAjika U~canIcano bhAva udbhave che / te kahe che ke : brAhmaNa, kSatriyo, vaizyo, dvijAti traNa varNa e, ekajAti vaLI zUdra cotho, paMcama koi nA / ( 10.4) sAmAjika darajjamAM saMskAra, kArya, zikSaNa tathA sAmAjika uttaradAyitva e cAra ane tene pariNAme ghaDAtA jIvananA svarUpanI dRSTi - mAtra janmane kAraNe nahIM - manue brAhmaNane zreSTha gaNyo che ane te kahe che ke :

Page #66
30 rameza gheThAI uttamAMgathI e janmyo vedAbhyAsIya e, bane sRSTi AkhIyano bIjI dharmathI prabhu brAhmaNa.(1.93) bhane sAmAjika darajjAmAM mA pachI manu kSatriya kiMvA rAjanya, vaizya bhane zUdrane mUke che. A khyALanA anusaraNamA ja anuloma ane pratiloma vivAhonA pariNAme janmatI prajA mA cAra varNomAM paNa Antarika Uco ane nIco darajjo Ubho kare che, ane A rIte manu tatkAlIna samAjano vAstavikatAne anusaratAM sAmAjika darajjA bAbata svIkArIne cAle che ke samAjamA mAnava tarIke sau samAna hovA chatA sauno sAmAjika darajo samAna nathI, ochoM vatto che, UMco-nIco che. A sAthe nodhapAtra e che ke nidAna manumAM to e svIkArAyu ja che ke sAmAjika daragjo ane sAmAjika uttaradAyitva vacce avinAbhAva saMbaMdha che / tethI samAjamAM jema vyakti bhane varNano darajjo UMco ane pratiSThiA vadhu tema tenI samAja pratye javAbadArI vadhu / A kAraNe ja zUdra bAbata manu kahI zake che : pAtaka zUdrane ko'nA saMskAre adhikAra vA, adhikAra na dharme vA dharmano pratiSedha nA. (10.126) paraMtu Aq te brAhmaNa ke kSatriya ne mATe na kahI zake / alabatta ApaNe upara joyu che tema manu saMkrAMtinA samayano evo smRtikAra che tethI janma bhane karma bane dvArA varNano siddhAMta svIkAre che, janma dvArA varNa tarapha teno nizcita zopha dekhAya cha / chatAM dareka varNa potArnu sAmAjika uttaradAyitva jALavavAmAM jAgrata rahe e bAbata te ati AgrahI che / ane tethI ja U~cA-nIcA sAmAjika darajjA sAye sAmAjika uttaradAyitva teNe joDyuM che / A sAthe Agraha to cha na ke dareka varNa ane temAMnI dareka jAti potapotAnA vyavasAya, kartavya ane dharmanI maryAdAmA rahIne ja utkarSa sAdhe. A kAraNe brAhmaNa ke zUdra potAnA vArasAgata, saMskAragata, viziSTa vyavasAya bhane kartavyanu AcaraNa na kare tyAre vyabhicAra thAya evI mAnyatA manu dharAve cha / samAjanI sarvakSetrIya AvazyakatAo pUrI pADavA mATe tene bhA ja upAya dekhAya che mATe ja te spaSTapaNe kahe che ke: vyabhicArathI varNonA, avivAhya vivAhIne, svakarmanA vaLI tyAge janmatA varNasaMkara / (1024) AthI ApaNe manue brAhmaNane je vizeSa adhikAro ApyA che tene ja pariNAme kahoe ke manu brAhmaNonA sAmAjika pramutvanA yugamAM thayo che to paNa teno dRSTi sAmAna

Page #67
31 samAjavicAraka manu jika kartavya ane uttaradAyitvano mA rIte yoga karIne samAjajIvananI vibhinna kSetronI jarUriyAtonI pUrtinI ja che / Ane lIdhe nidAna manumA to, jyAre e ema kahe ke : na kadI mAravo vipra sarvapApa karyA chatA, karavo rASTrathI dUra samagra dhana sAtha dai (8.380) tyAre kharekhara brAhmaNane zarIrathI na haNato samAja tene jIvato rAkhIne ya tene vadhu AkarI sajA kare che, kAraNa, evo brAhmaNa brAhmaNatvamAthI ja adhaHpatita thAya che / mahAbhArata kahe che ke azvatthAmAnA mAthAno maNi laI levAmAM mAnyo tyAre teno artha ApaNe tenu brAhmaNatva ane teno sAmAjika darajjo khUcavI levAmA AvyAM evo karIe to te khoTuM nathI. A sAthe e paNa spaSTa che ke cAreya varNonA dharmoM manu varNave che tyAre tene mana cAturvaNya eTale ja Aryatva evo artha che ane cAMDAla tathA pArazava sudhInA tamAma atizUdro paNa AryoM ja cha / vAstavika rIte manumA anAryoM che (a) paradezImo ane (ba) vanavAsI prajAo athavA AdivAsIo, ane tethI ja te mAryonA 'dharmoM varNave che tyAre temA vigate zUdronA dharmo paNa varNavAya ja che / (4) vyakti ane samAja manu bhane anya dharmazAstrakAro koI Adhunika samAjazAstranI paddhatie samAjajIvananI samasyAonI carcA karatA nathI / temanI paddhati judI che / vibhinna viSayone anulakSIne vyaktinA saMbaMdhe vicAratAM temo vidhi-niSedho rUpe potAnA vicAro rajU kare che, keTalIka vAra sAmAnya vicAraNA paNa Ape che, A chatAM temanA nirUpaNamAthI sAmAjika saracanA, vyakti ane samAja, sAmAbhika niyaMtraNa, vagere AjanA samAjazAstrane abhimata viSayo paranA temanA vicAro tAravI zakAya tema che / 'vyakti bhane samAja' e prazna bAbata manuno vicAra have ApaNe samajavA prayatna karIe / manu je rIte lagna, varNa, Azrama, jUtha, rAjya, adAlata, prAyazcitta, zuddhi vagairenI mImAMsA kare che tyAre paddhati che vyaktine kendramA rAkhI tenA dharmanI dRSTie carcA karavAnI / Ama, manunI najara samakSa sAmAjika jUtho, ekamo ane samAja sthira che, vyakti badalAtI che / tethI ema paNa lAge ke tenI samakSa mukhyataH vyakti che, samAja nahIM / A vyakti Azrama, varNa, jAti, gaNa, vagerenI sabhya cha rAjya, deza, vagairenI sabhya che, rAjyanA kAyadA paNa vyakti para niyaMtraNa lAde che / manu mA sarvanA sabaMdhe vyaktinA dharmonI carcA kare che, tenAM kartavyonI momAMsA kare

Page #68
32 rameza beTAI che, Ama vyakti A sarve vibhinna sAmAjika sasthA obhI sabhya che, A vyaktibhothI sAmAjika sasthAo vagaire ane tenAthI samAja bane che, samAja che evI pratIti sAmAjika ekamo, jUtho ane saMsthAothI thAya che / Ama manunI samAjaracanA mAM traNa aMgo che- vyikta, vyaktimothI banatI sAmAjika sasthAo, ane te sasthAothI banato samAja | manu vyaktinA gharmonI ja vizeSa cintA kare che te batAve che ke tene mate vyakti jo dharmaparAyaNa eTale ke AcAra bhane karttavyaparAyaNa bane to ApoApa A sAmAjika saMsthAo, ekamo vagere, paTale ke samAja sudRDha ane cetanavaMta bane / pI. gilabarTa kahe che ke : " sAmAnya rIte sasthAnI vyAkhyA A rIte karavAmAM Ave che : vyakti bhane jUthonA sabaMdhone doranArA keTalAMka TakI rahetA bhane mAnya vidhisvarUpo" "ane "koI paNa kAyamI mAnavIya samUhanI viziSTa ejansIo eTale saMsthAo e evAM cakro che jenA para mAnavasamAja gati kare che; evAM yaMtro jenA dvArA samAja potAnI pravRttibho calAve che|" "A dRSTi sAmAjika saMsthAko bhane samAjanA manunA khyAlamA keTale aMze nihita che / vyaktino samAja sAthaino sabaMdha sAmAjika saMsthA sAnA nA saMbaMdha dvArA vyakta thAya che / vyaktinI samAja bAbatanI samAnatA sAmAjika sasthA sAthenA tenA ApalenA sabaMdhamAM tarI Ave che / AthI ja manune mATe vyakti ane sAmAjika saMsthA, ekama, jUtha vidyamAna che ane te benA samanvita bhastitvamAM samAjanuM astitva anubhavAya che / manunuM dharmazAstra Ama vyaktine kendramA rAkhe che ane tenAM karttavyono ja pradhAnapaNe vicAra kare che / pariNAma e Ave che ke samagra samAjanAM gati, sthiti, pragati mAdimAM vyaktinuM sukha samAI jAya che| bhAratIya samAjazAstra mAne che ke samagra samAjanA eka avibhAjya tattva tarIke vyakti satata karttavyazIla rahe to tene tenAM sukha ane adhikAro to pALI maLI ja rahe che; parantu vyakti pote samAjanuM eka avibhAjya aMga athavA tattva hai te mUlI kevaLa svAdhikAra ane svanA sukhano ja vicAra kare temAM samAjanI sthiratA, svasthatA ke pragati natho ane tethI ante vyaktine paNa apekSita adhikArano bhogavaTo ke sukha maLatAM nathI / AthI ja dharmazAstranI dRSTie samAjano khyAla ebo che ke vyakti jenI jenI sAthe alpa yA bahu pramANamAM, sIdhI ke bhaDakatarI rIte, chaiNadeNanA eTake ke RNanA saMbandhe badhAya te tamAma pratye tenuM kaIkane kaIka karttavya che ane te

Page #69
samAjAMvacAraka manu tamAma samAjamA antargata che / AthI mukhyatve mAnava sabaMdhonI na carcA karavA chatAM dharmazAstranI dRSTie mAnavanA samAjamAM devo, RSio, pUrvajo, mAnavo tathA pazupaMkhInA jagatano samAveza thAya che / ane vyakti tathA samAjanA saMbaMdha paratve manuno khyAla evo che ke vyakti ane samAja bacce laghutama sadharSa rahe ane gurutama sahakAra tathA savAditA sadhAya e prakAranI samAjaracanAno khyAla rAkhI dharmazAna potAnA vicAro vidheyakarUpe nirUpe che / "ApaNe parasparanuM sabhAvana karIe te samaye te bhAvo ApaNane priya bano"" e siddhAnta vyakti vyaktinA saMbaMdha jeTalo ja vyakti ane samAjanA sabaMdhane lAgu paDe che / vyakti ane samAjanA paraspara sabaMdhanI A samasyA Adhunika samAjazAstra vigate varce che ane te carcAmA vyaktine samAjanI jarUriyAta, vyakti vyaktino saMbaMdha, sAmAjika niyatraNo bhane tenAM pariNAma, vyaktinI aMgata mAkAMkSAo ane samAja, vibhinna sAmAjika jUtho bhane saMsthAonA sabhya tarIke vyakti, ityAdi prazno vaijJAnika rIte carcavAmAM Ave che / mA saMbaMdhonI vAstavikatAnA UDANamAM utarI tenAM mULagata satyo ane rahasyo tAravavAno khyAla cha / sAthe A carcA ADakatarI rIte vyakti bhane samAjanA saMbaMdho vadhu ghaniSTha ane AtmIya kaI rIte bane, temanI vacce laghutama sagharSa ane gurutama sahakAranI bhUmikA kaI rIte racAya te paNa tAravI ApI zake che / manue A samasyA para ghaNo vicAra karyoM che / vyaktine, tenA bIjAropaNathI mAMDIne samAjanI zI AvazyakatA hoya cha, vyaktinA sAmAjika sasthAmonI sAthenA sabaMdho, vibhinna sAmAjika saMsthAmonA paraspara saMbaMdho, vibhinna sAmAjika sasthAonA sabhya tarIke vyakti, vagere prazno para manue vicAraNA karIne ja potAnA vidhiniSedho ApyA che / AnA parathI spaSTa thAya che ke manunA mate samAja tathA tenI sAmAjika sasthAo, e tamAmanI taMdurastI, paraspara sahakAra vagere para AdhAra rAkhe che / manunA nirdezo batAve che ke tene mate vyakti tathA samAja samAna mahattva dharAve che baneno sahayoga, sahakAra ane tajanita utkarSa ane ubhayarnu svAbhAvika ane tadurasta tathA pragatikara jIvana e emano Adarza cha / parantu samAja e eka evu tattva che je vyaktio thakI ja saMbhave che, vyaktinI cetanA tenAmAM cetanAno AvirbhAva kare che / mAthI vyakti tathA samAja bananA AdhAra tarIke vyaktine ja gaNI manu potAnA A vicAro Ape che / (5) pAyAnI mAnyatAo ahIM eka prazna udbhave cha / vyakti vibhinna sAmAjika jUtho, ekamo 'ane

Page #70
rameza beTAI sasthAmo pratye kartavyaniSThAthI zA mATe AcaraNa kare / kare to tene zo lAbha ! na kare to tene nukasAna shu| mahA eka spaSTatA karI levI Avazyaka che ke pAzcAtya jIvananI nItirIti, saskRti bhane jJAnano atizayita prabhAva Aje bhAratIyonA jIvana para paDayo che tyAre paNa eka hakIkata rahe ja che ke pAzcAtya sAmAjika vicAradhArA karatAM bhAratIyanA jIvana para vizeSa prabhAva AjanA mahadaMze parivartita saMjogomA paNa bhAratIya vicAradhArAno ja che / e phariyAda sAcI ja che ke "bhAratIya samAjazAstrIoe, mAnava tathA jIvana samagranA saMbaMdhono anokho vicAra karatI ane prAcIna samAjazAstrAya vicAradhArA para paratuM dhyAna ApyuM nthii|" ane e vAta paNa tathyayukta che ke "tenA viSayo tathA abhigamamA bhAratIya samAjazAstra taddana taTastha na banI zake / temAM thoDhuMka gUDha darzana Ave je bhUtakALa tathA vartamAnane sAtatya pUra pADe, je bhAratIya samAjano parivartanazIlatA banI rahe / " bhAratIyarnu samagra jIvana amuka viziSTa pAyAnI mAnyatAothI manvita che e vAta manunI vicAradhArA spaSTapaNe pragaTa kare cha / bhAratIyanA samagra jIvana para ane tenI sAthe tegA sAmAjika jIvana ane cintana para UMDo prabhAva pADanArI A pAyAnI mAnyatAo che: (1) A jIvananA ane jIvana paramparAnAM karmoMne pariNAme mANasane prApta thatAM svarga ane naraka / (2) jIvana e eka mahAyajJa che ane tethI temA khAsa gRhasthe pAMca mahAyajJo satata karavAnA che / mahAyajJo e mAnavane tenI sAmAjika RNamukti mATe jarUrI cha / (3) A yajJo paikI paNa sauthI vadhAre mahattva pitRyajJanu che, kAraNa, mAnavanA samagra vyaktitva para vadhumAM vadhu prabhAva pitRmo dharAve cha / tethI tenI kartavyaparAyaNatA vadhumAM vadhu pitRA pratye ch| (4) mA jIvana ane jIvanaparamparAnI samagra pravRtti bhane kartavyazIlatAmAM mAnava satata mokSa kiMvA nirvANa prati gati kare che / (5) mAnavanA satata utthAna tathA adhaHpatanamukti mATe zuddhio mane prAyazcitto jarUrI ch| (6) mAnavatuM vartamAna jIvana e enA aneka janmonI paramparA kiMvA zRMkhalAmAMnI eka kaDI mAtra cha / A pAyAnI mAnyatAonAM nizcita sAmAjika pariNAmo che, je manunI vicAraNAmAM spaSTapaNe pratIta thAya cha /

Page #71
samAjavicAraka manu (1) prAcIna yugano bhAratIya tenA vartamAna jIvana- sukha game teTalaM anubhave te chatAM jIvananA tenA vizALa khyAlane anulakSIne tene potAnA A jIvana karatA mA jIvana pachInA jIvananI cintA satata vadhu rhetii| (2) Ane lIdhe tenAM A jIvananAM tamAma kAryoM teno evo manovRttithI ghaDAtAM, ghaDAI zakatAM ke tenuM pAralaukika jIvana sudhare, utkRSTa bhane dhanya bane / (3) tenA jIvanamA A jIvana pratye tATasthya ane keka udAsInatAnI vRtti rhetii| (4) tenA jIvana para satkarma, zuddhi, pavitratA, guNArjana, sAtvika jovana, dhArmikatA, prabhuparAyaNatA vagereno prabhAva A kAraNe ja rheno| (5) jIvanamA niyativAda, palAyanavRtti, puruSArtha tathA parAkrama prati udAsInatA vagaire paNa AnA ja pariNAma hatAM / (6) bhAratamA varga-vigraha, dharmayuddho ke krAnti nathI thayAM ane tanI asmitA bhUsI nAkhanAro paristhitimA paNa Ano ja AdhAra lai bhAratIya Tako rahyo che te Ane ja lIdhe / (7) svakarmaparAyaNatA tathA jIvananA sau AnandonA upabhoga, bannenI dRSTie te vizeSa pramANamA vyaktivAdI rahyo che te Ane lIdhe ja / / (8) lokasaMgrahanA kAmo satata karyA karavA chatAM samagra samAjanA kalyANamAM AtmakalyANarnu vilopana karanArA bhAratamA bahu ochA nIkaLayA che, darekane vizeSa cintA AtmakalyANanI rahI che, te paNa Ane ja pariNAme / samAjanA gUDha nirIkSaNane pariNAme manunI potAnI vivAraNAe jamA jhoka samagra dharmazAstrane Apyo che / bhane Ane lIdhe ja narako (adhyAya 11), zrAdAdi (adhyAya 3), paMcamahAyajJa (adhyAya 3), prAyazcitto (adhyAya 10), zuddhimao (adhyAya 11) vagairenI vistRta carcAmImAMsA ApaNane manumA maLe che / vaLI bAramA antima adhyAyamAM A rItanA dharmapAlanane anusaranArI vyaktinA jIvanane manu AcAraparAyaNatA tarIke oLakhe cha (12. 2) ane enI momAMsA vistArathI kare che (12. 3 thI bhaagl)| mAmAM satkarmothI maLatA sajjanma ane duSkarmothI maLatA hIna janmanI carcA paNa karavAmAM AvI che / ema kahevAmA Avyu che ke vizeSa dharmAcaraNa ane ati alpa adharmAcaraNa thakI svarganI prApti thAya che (12 20) / jIvanamA karmo kalyANakara kaI rIte bane te paNa teNe nirdezyu che (12.83) / duSka

Page #72
rameza beTAI monA viparIta prabhAvI mukta thavA mATenAM prAyazcitto vagere paNa A kAraNasara ja nirdezyoM ke (adhyAya 10) / (6) 'samAja' paTale zu" AnA parathA eka agatyano prazna ahI udbhave che / manunI dRSTie 'samAja'nI vyAkhyA bhI Ano javAba achaDatA nardezarUpe upara Apelo cha / uparyukta mImAMsAne AdhAra manunA ja pratyuttararUpe ApaNe A praznano javAba A rIte ApI zakIe / ApaNe upara joyuche ke sIdhI yA ADakatarI rIte, ati alpa mAtrAmA paNa, vyAktanA vyaktitvanA vikAsamA pradAna karanAra, tenA A jAgatika jIvanamA mahAya karanAra tarapha mAnavane kartavyabadhana-RNabaMdhana rahe che / AnA pariNAme na tenu jIvana upakAravazatA, prIti, bhaki ane svAtmasamarpaNayukta bano rahe cha / mAnavano prathama sabaMdha bhA sasAramA tenA manuSyajagatanI sAthe che / samAjanA anaka manuSyo mAdhA yA ADakatarA rAte tenA saparkamA Ave che, vyaktine tenI mAye ApalemA, snehano, AtmIyatAno sabaMdha baMdhAya che / mA RNa, bandhanamAthI mukti mATe che manuSyayajJa / manuSyayajJa eTale atithidharmarnu pAlana / manuSyo pratye bhA rIte karma bajAvI manuSya sasArabandhanano svIkAra kare che / brahmacArIne bhikSA Apako ane pa rone sAmAjika zikSaNapravRttimA potAnuM pradAna karate jueM kartavya gaNAyu cha no paNa eka rIte to manuSyayajJa ja gaNAya / A bandhanano svIkAra manuSyanA samAjane tenA sAsArika jIvananI samagra vyaktiono samAja banAve cha / bIjo yajJa che bhUtayajJa, eTaLeke pazuo ane pakSIo pratye tyAga / pazupakSIo paNa bhADakatarI rIte mAnavanA bhalAmAM upayogA thAya che / AthI manuSya temanA pratye paNa yajJabhAvanAthI, tyAgabhAvanAthI kaIne kaI kare che / ma rote mAnavasamAja jagatanA saMbaddha mAnavInA samAjamAMthI vistarI pazupaMkhIone bhAvarI le che / bIjo yajJa che pitRo prati / sarvayajJomAM sauthI vadhu mahattvapUrNa mA yajJa cha / AgaLa nirdeza karyo che te pramANe mAnavanA samagra vyaktitva para gurutama prabhAva pitRmono che / mAnavasamagra zArIrika ane sAMskArika vyaktitva pitRo thakI cha / pitRmonAM adhUrA kAryoM te saMsAramA AgaLa vadhAre che / niyamita temarnu smaraNa karI, zrAddhAdi bhane piDadAnAdi karI te pitao pratye potAnI AbhAravazatA ane AtmIyatA pragaTa kare che / Ama mAnavo bhane pazupaMkhIthI AgaLa vadhI teno samAja pitRmonA jagata sudhI vistare che /

Page #73
samAjavicAraka manu 37 cautho bhane pAMcamo yajJa che RSio ane devo pratye / devoe mA jagata sayuM che, teo mAnavanI zraddhAnAM pratIka che, mahAna zaktibho rUpa che, temanAmAMnI zraddhA tathA pUjA arcA mAnavane navaM baLa Ape cha / vaLI RSimaoe mAnavone vedo ane jJAna tathA darzana ApyAM, devomAMnI zraddhA mApI, nIti bhane dharma bhApyAM / mAthI saskAra tathA mAnavatAnAM mUlyonA dAtA devo pratye paNa mAnavane kartavya cha / A rIte vaLI mAnavasamAja vistare che ane mAnavanA jagatamAM devajagata tathA RSijagatano umero kare che / manunI samAjabhAvanA ATalI vistRta che, te pachI ye alabattA vadhumAM vadhu mahattva te mAnavanA sAMsArika jIvanane Ape che, eTale kendramA mAnavasamAja che ane tenI bhAsapAsa A vizALa samAjabhAvanA kAma kare che / (7) 'jIvana' eTale zu 'samAja'no mA khyAla manunA 'jIvana'nA khyAlane paNa svAbhAvika rIte na ' sUcita kare che. punarjanmamA zraddhA gharAvatA bhAratIyo jIvana athavA mAnavarnu jIvana eTale janma ane mRtyU vaccenuM jIvana mAnatA nathI / A janma e to vAstavika rIte mAnavanA janmonI paramparAmA eka kaDI mAtra che tethI jIvananI vyAkhyA bhAratIyonI dRSTie "bhUtakALanAM mAnava AtmAnAM jIvana vattA mA jIvana vattA bhaviSyanAM jIvana eTale jIvana" evI thAya / mA khyAla A jIvanano Apattimao, vyathAo, pIDAo vacce mAnavane mAvAsaka bane che, nirAzAvAdamAthI bacAve che, thoDo niyativAdI paNa banAve che, chatAM jIvavA mATe dhairya, zraddhA vagere paNa arpe che / vaLI bIjI pAyAnI zraddhA e che ke mAnava A janmaparampagamAM satata pragati kare cha / te UrdhvagAmI bane cha / vaLI tenuM maMtima lakSya che, svabhAvagata rIte teNe svIkArI lIdhela mA sasAracakramAMthI mukti athavA mokSa / AthI 'jIvana'nI bIjI vyAkhyA che "mA jIvana vattA parajIvana eTale jIvana" / mA vyAkhyA A saMsArane ja sarvasva mAnavAnuM TALatAM zIkhave che, uccatara jIvananI AzA mAnavane Ape cha / mAthI A jIvanamAM tene Apattio sahana karatAM, satkarmoM karatAM, puruSArthI banatA zIkhave cha / sAthe jIvananI vAstavikatA bacce tene thoDo sva-kendrI tathA palAyanavRzivALo paNa banAve che| cAra puruSArthoM paikI traNa-dharma, artha ane kAma-mA jIvananA puruSArthoM che to mokSa e parajIvanano puruSArtha cha / 'mokSa'ne uccatara gaNavArnu vyakti zIkhe tyAre AgalA traNa puruSArthomA te dRDha bane te jeTalu zakaya che, teTaluM ja te temanA pratye udAsona bane te paNa zakaya che / vyaktinA vyakti

Page #74
rameza beTAI tarIkenA nathA sAmAjika jIvanamA mAnAM dUragAmI pariNAmo hoI zake te spaSTa cha / tenuM sasAradharmanuM nirUpaNa mAnavanA 'A jovana'ne sparza che, sAthe parajIvanano khyAla to temA cha ja / (8) 'kAma'no khyAla AnA ja anusadhAnamAM manue 'kAma'no khyAla upasAvyo che / kAma eTale manune mana 'icchA, AkAMkSA, prAptavyanI jhakhanA / ' mAthI kAmano te vizALa artha kare che / tene anulakSIne te kahe che ke : kAmAtmatA nA prazasta, ahIM che nA akAmatA, vedanu jJAna che kAmya karmayoga ya vaidika / (2-2)25 sakalpamUla che kAma, yajJo sakalpasabhavyA, vrato ne yamadharmoe sarve sakalpasabhavyA / (2-3)" kriyA akAmanI koI jagamA joI jANI nA, manuSyo karatA je ke te te ceSTita kAmarnu / (2-4)67 temAM vartI yogyarIte pAme amara lokane, kalpiyAM jagamA je ke siddha sau kAmane kare / (2-5)4 veda, vaidika karmayoga, yajJo, vrato, vadhu ja jo kAmamUlaka hoya to e to tadana svAbhAvika che ke kAma bhane tenuM jemAM mULa che te saMkalpa vinA A jagatamAM ksh| ja gati, kriyA sabhave nhiiN| ane gati tathA kriyA na saMbhave to vyakti tathA tenA samAjanuM jIvana ja na sabhave / mATe ja e jarUrI che ke vyakti potAnA mA tamAma kAmomAM yogyAyogyanI pUrI vicAraNA kare, yogyane anusare bhane ayogyano tyAga kare / Ama thAya to sasAra cAle, vyakti ane samAja cAle, vyakti amaraloka sudhI gati karavAnI adhikArI bane / vyaktinI ane tenI pAchaLa samagra samAjanI cetanA ane gati kAmamUlaka che te vAta manu A rIte samajAve cha / bhane tenA yogyAyogyano AdhAra vyakti para ja che ema e mAne cha / (9) vAraso ane vAtAvaraNa mAnA paratho eka agatyano prazna upasthita thAya cha / vAraso bhane vAtAvaraNa e benA vyakti paranA prabhAva cApata manu zu mAne che / manue je AkhI varNAzramathI anvita ane jUtho, ekamo tathA saMsthAnomAM vaheM cAyelo samAjaracanA kalpI che temAM vyakti para vArasAno prabhAva no hoya na te te sahaja bhAve svIkArI le che /

Page #75
samAjavicAraka manu A vAraso sahaja, svAbhAvika ane vyakti tathA samAja mATe zreyaskara bane tevI samAjaracanA te vAMche che / tethI ja to bane teTalI ochI varNasaMkara prajA janme te bAbata tenI utsukatA pragaTa thAya che / putromAM paNa te savarNA patnImA utpanna karavAmAM AvelA aurasa putrane zreSTha mAne che, tenA mULamAM janmanAra vyaktine svAbhAvika ane e rIte ucita vAraso maLe te ja tenI dRSTi cha / sAthe janmanAra varNasaMkara hoya ke anyathA hoya, parantu tene vAtAvaraNa tathA sAmAjika darajjo paNa anurUpa ane ucita maLI rahe te bAbata paNa te eTalo ja utsuka cha / teNe varNomA je jAtivyavasthA kalpI che tenA mULamAM rUDhi ke brAhmaNetara ke anya dvijetara jAtio pratyenI sUga karatAM vizeSa kAma kare che samAjane gurutama rIte upakAraka thAya te svarUpe dareka vyaktine yogya, anukULa vAtAvaraNa tathA sAmAjika darajjo maLI rahe te dRSTi / mane A rIte vyaktine svAbhAvika vAraso, ucita vAtAvaraNa tathA tadanusArI sAmAjika darajjo maLI rahe te sAthe samanvita rIte vyakti mATe AdhArabhUta samAjanI paNa jarUriyAto sahaja rIte pUrI paDe te dRSTi kAma kare che / e na bhUlavu ghaTe ke sAmAjika mUlyo jALavI rAkhavAno manuno prayatna che rUDhiprastatA ane sAmAjika sthagitatA samAjamAM pAchaLathI peTho cha / vyakti eTale tene mana amuka vAraso tathA vAtAvaraNano samanvaya che / ane tenI dRSTi e ja che ke mA samanvaya evo hoya je vyaktine vikAsano gurutama avakAza Ape, sAthe samAjane teno gurutama lAma rahe / vyaktino ekAMgI vikAsa ke tenI pragatimA avarodha banne samAjane mATe apakAraka banI zake te te jANe ja che| (10) mAnavavRttio ane vikAsa cAra puruSArthonA sAhajika mArga vyaktinI ane tenI pAchaLa samAjanI gatinI vadhumAM vadhu vyavasthita vicAraNA manue karI che / ane nodhapAtra e che ke A mATe mAnavamana, vRttibho, AkAMkSAo, vAsanAo, badhAne barAbara rIte samajIne, tene manunI bhASAmAM kahIe to yogya zreyanA mArge vALIne manu vyakti tathA samAjanA dharmoMnI vicAraNA kare che / te svIkAre che ke : asaMkhya brAhmaNo jANo kumAra brahmacArI ke svargane puNyathI pAmyA prajA nA daIne kule / (5-159)* chatA vAstavika rIte to A pane mana eka apavA ( ja che, jyAre sAmAnya niyama to pa ja che ke :

Page #76
CO rameza beTAI nA bhaNI vipra vedo, ke putra janmAvI nA kule, adhaHpAta grahe IcchI mokSa, yajJo karyA vinA / (6-37) manu sAmArika jIvananI, mAnava svabhAva tathA vRttionI bAstavikatAne jevI ne tevI svIkArIne cAle cha, mAnava tenA svabhAva anusAra jIvanamA yogya mArge ja vikAsa sAdhe te te samaje che, svIkAre che, kAraNa, Ama thAya to ja samAja marvagate nadurasta bhane cetanAmaya rahe / te gRhasthane zreSTha gaNe che tenA mULamAM paNa A ja kAraNa che / manunA khUbI e che ke prAcIna dArzanika zraddhAo teNe ati mahana svAbhAvika rote Ama vyaktinA jIvanamAM gUMthI lodhI che / svAbhAvika ane mAnavamahaja jIvana jIvatI vyakti ja svAbhAvika bhane tandurasta samAja sarjI zake ne te jANe che, svIkAra cha / jovana pratye udAsInatA keLavatAM zIkhavatA, sasAra tarapha bhAgeDuvRtti keLavanA mAtra adhyAtma darzananI sAme manunI A mahadaMze dArzanika vicAraNA dRDha manovaLanA vyakti ane samAja mATe UbhI che / ane chatAM apavAdane te apavAda tarIke mAnya kare che, sanmAne che, te siddha kare che ke manumA vaicArika jaDatA nathI / vyavahAra bhane Adarza e beno subhaga samanvaya manu satata karato rahe che / ApatkAlanA aneka apavAdono svIkAra paNa jIvananI bhane mAnavanI manovRttinI vAstavikatAnA svIkAranuM pramANa che / mAnavasvabhAvano Avo AtmIya, vAstavika ane gUDha paricaya tenA pachonA samAjavicArakoe bhAgyeja dAkhalyo che| (11) sAmAjika niyantraNa evI eka sAmAnya mAnyatA cha ke bhAratIya samAjamA vyakti para vadhAre par3atA bhane tenI gati pragati-pravRttimA avarodhaka evAM niyaMtraNo cha / bhAratIya samAjamA vyaktinA mukta vikAsano avakAza nathI, kadI hato paNa nahIM / potAnI manokAmanA ane mahattvAkAMkSA bara lAvavAmAM madada kare evaM vAtAvaraNa A vadhAre paDanA niyaMtraNone kAraNe vikSubdha thAya che / chaTo sadI bAda bhAratIya samAjajIvanamA je rUDhigrastatA ane sthagitatA pesI gayAM te pahelAMnA samayane, vizeSe karIne manu tathA tenA samayanA bhAratIya samAjane A Aropo lAgu paDatA nathI / vyaktinA jIvana para amuka sAmAjika niyaMtraNo hoya ja eto svAbhAvika che, kAraNa, vyakti amuka saMskAravAraso laIne janme che ne samAjajIvanamA uchera pAmo potAnA vyaktitvako

Page #77
samAjavicAraka manu vikAsa kare che, amuka sAmAjika daragjo bhogave che / teno samAja tene jIvananI amuka nItirIti tathA amuka kartavyonI javAbadArI sopIne vikAsa, samucita vAtAvaraNa pUru pADe cha / parantu vyaktine A vAtAvaraNa e rIte maLe che ke tenAthI tenA vyaktitvano, manunA mate tenA vArasAne anurUpa svAbhAvika vAtAvaraNamA uchera ane vikAsa thAya te e rote ke sAthe sAthe e samAjanI anya vyaktionA tathA samagra samAjanA jIvana sAthe savAdI hoya, upakAraka na bane to paNa samAjanAM gatividhimA hAsakara to na ja bane / manu vyaktinA samAja pratyenA eTale ke sAmAjika ekamo, jutho ane sasthAonA sabhya tarIkenA dharmonI mImAMsA kare che tyAre je sAmAjika nItirItinAM niyaMtraNo lAde che tenI pALa mA bane dRSTibho kAma kare che / tenI dRSTi samakSa evI sAmAjika saMracanA che jemA vyakti ane samAjanAM gatipragati pravRtti paraspara savAdo banI rahe; parasparanA sahayogI, upakAraka banI rahe / manue niyata karI ApelI jIvanavyavasthAnAM sAmAjika nItirIti eTaleke niyaMtraNonA mULamAM A uddeza cha / A kAraNe ja sAmAjikadRSTie brAhmaNane uccatama darajjo ApIne vAstavika rote to vadhumAM vadhu sAmAjika niyaMtraNo teNe brAhmaNa para lAdelA che, manu rAjAne IzvaratuM sarjana kahe che (7.3 bhane 8) bhane tene judAjudA devonI zaktinA samanvaya rUpa gaNe che (7,4 thI 8) te sAthe rAjA para je niyaMtraNo mUkyAM che te to 'zAkuntala'nA duSyanta rAjAne sabodhAyelA zabdono na yAda Ape ke: svasukha taNI na icchA kaSTa The prajArthe pratidina, athavA to vRtti AvI ja tArI anubhavI zirape jo vRkSa to tIvra tApa karata dUra vyathA sau chAyathI AzritonI (5, 6 ") zUdro pratye ghaNIye vAra aNagamo batAvavA chatAM, dvija varNonI sevA e ekaja karmano Adeza tene mATe ko che (1-91) ema kahevA chatAM, ante to manu zUdra para ochAmA ochI sAmAjika javAca darI lAde che / Ama sAmAjika niyaMtraNane manu sAmAjika darajjA sAthe sAMkaLe cha / sAmAjika daragjo jema vadhu ucca, tema sAmAjika uttaradAyitva vadhu, tema sAmAjika niyaMtraNo vadhu e ena jANe ke pAyAnuM sUtra che.

Page #78
rameza beTAI manu sarva varNonA niyata dharmo ApavA chatAM ApatkAlanA eTale ke kaTokaTInA saMjogonA je apavAda Ape che temAM eTalA badhA vikalpa te Ape che ke tene lIdhe svAbhAvika rIte sAmAjika niyaMtraNo haLavA bane cha / AnI pAchaLa manumA jaDatAno abhAva che te dekhAI Ave che ane kaTokaTomAM laghutama niyaMtraNo sAthe vyakti jIvI jAya te manuno khyAla spaSTapaNe pratIta thAya che / dharmoM, kartavyo rUpe sAmAjika niyaMtraNo lAdatAM manu vyakti jIve, svAbhAvika jIvana jove, utkarSakara jIvana jIve. vyakti ane samAja parasparAzrayI banI parasparane utkarSakara bane te khyAla rAkhe che / samAjamAM rUDhiprastatA ane sthagitatA peThAM manu pachI, tenI pAchaLanA samayamA sAmAjika niyaMtraNo vadhatAM gayAM / ma niyaMtraNo mATe manunA zlokone tenA vistRta saMdarbha bahAra sagavaDiyA rIte TAMkavAmA mAve temAM manuno doSa to bhAgye ja kADhI zakAya / bhAratIya samAjamAM badalAtA jatA viziSTa ane viparIta saMjogo vacce A dUSaNo manu pachI peThAM ane vadhatAM gayAM / / manunA samAjavicAranAM mukhya tattvonI ApaNe carcA karI / varNa ane thAzrama, RNa ane AcAranA cAra pAyA para AdhArita bhAratIyanA jIvananI mA samAjaracanAnA anusadhAnamA manunA samAjavicAranAM je agiyAra mukhya tattvonI ApaNe AlocanA karI tenA pachonA Alocakoe badalAtI jato sAmAjika paristhiti vacce manunA samAjavicAra para punarvicAraNA na karI, tenuM punarmUlyAMkana na kayu ane sAcA samAjavicArakonI pharaja na bajAvI tene pariNAme samAjamA saDo pesato gayo / pAchaLanA samAje tathA samAjavicArakoe manunA samAjavicAranA cetanatattvane jatuM karI teNe pratinidhi rUpe Apeja sAmAjavicAra tathA samAjaracanAnA hADapiMjarane vaLagI rahevArnu pasaMda kayu ane tene pariNAme samAjamAM jaDatA, dAMbhikatA, vaDhigrastatA bhane sthagitatA pesI gayAM tene mATe Adya vicAraka manune bhAgyeja doSa daI zakAya / bAko manunI A mULa vicAraNAnA hADarpijarane vaLagIne paNa bhAratIya samAja viparIta saMjogo ane ApattimonA aMgAvAta sAme Tako rahyo che, mAje paNa ghaNe aMze bhAratIyanA jIvanamA A samAjavicAra vidyamAna che, te teno guNavattA tathA mahattArnu prapANa che /

Page #79
pAdaTIpa 1. yaskiJcinmanurabravIsameSajam / 2. manvarthaviparItA yA smRti mA na prazasyate / 3. "But there 18 a special inheritance for those of us of India. ..somethiag that has gone to make us what we are and what we are likely to be'Discovery of India.' | 241 3494 Bull or 24bal yd 'A Reconstruction of the original Interpretation of Manusmrti mA savistara mA pA xxxIII thA xhul 5 dhAraNAddharmamityAhurdhoM dhArayati prajA / / 6 vidvadbhiH sevitaH saddhinityamadveSarAgibhi / hRdayemAbhyanujJAtaH yo dharmastaM niyodhata / / 201 7 vedo'khilo dharmamUla smRtizIle ca tadvidAm / mAcArazcaiva sAdhanAmAtmanastuSTireva ca / / 206 8 ma mAnuSAt zreSThatara vidyate bhuvi / 9 jantUnA bharajanma durlabham / are durlabha mAnuSa janma // (vive:yUmAthimA 2 bhane 5) 10. zahA zayanamAropya brAhmaNo yAtyadhogatim / jamayitvA suta tasyAM brAhmaNyAdeva hIyate // 317 11 mAnyasminvidhavA nArI niyokavyA dvijAtibhiH / anyasminhi miyujAnA dharma hanyuH sanAtamam // 9.64 12 aya dvijaihi vidvaddhi pazuvoM vihita / manuSyANAmapi prokto vene rAjya prazAsati // 9-66 13 bhrAtujeSThasya bhAryA yA gurupatnyanujasya saa| yavIyasastu yA bhAryA snuSA jyeSyasya sA smRtA // 9-57 15. brAhmaNo kSatriyo vaizyastrayo varNA dvijAtaya / caturtha ekajAtistu zudro mAsti tu paJcamaH // 10." 15 uttamAGgodbhavAjyaiSThayAt brahmaNazcaiva dhAraNAt / sarvasyaivAsya sargasya dharmato brAhmaNa. prabhu // 1-93 16. ma chadre pAtaka kiJcinna ca saMskAramarhati / mAsyAdhikAro dharme'sti ma dharmAtpratiSedhanam // 10126 17. vyabhicAreNa varNAbhAmavedyAvedanena c| svakarmaNAM ca tyAgena jAyante varNasaMkarA // 18. na Atu sAkSaNa hanyAtsarvapApeSyapi sthitam / rASTrAdena bahi. kuryAtsamapradhanamakSatam // 19 "Institutions are usually defined as 'certain enduring and accepted forms of procedure governing the relations between updividuals and groups." 'Fundamentals of Sociology' . 35.

Page #80
rameza beTAI 2. "institutions are the characteristic agencies of any permanent human associal1011, they are the wheels on which human society marches on. the machinery througb which society carries on its activities" No.41,35 21 paramparaM bhAvayanto te bhAvA bhAvayantu m'| 22 "Indian sociologists have not paid due attention to Indian sociological thought, wlich is not only ancient but also unique in considering the relation of man to all life" 3Sociology in India cannot be entirely 'objective' in its contents and approach It has to contain a little bit of abstract pbilosopby which provides a continuuin between the past and present, which constitutes the dynamics of Indian society," 24 mA prakSa yA samAnAta 'A Reconstruction of the Original Inter pretation of Manusmati'mA savistara yacchA 114 to 119 *5 kAmAtmatA na prazastA na caivehAstyakAmatA / kAmyo hi baMdAdhigama karmayogazca vaidikaH // 22 26 sakalpamUlaH kAmo vai yajJA sakalpasabhavAH / vratAni yamadharmAzca sarve makalpajA smRtA // 2-3 27. akAmasya kriyA kAcid dRzyate neha karhicit / yadyaddhi kurute kiMcita tattatkAmasya ceSTitam // 2-1 28. teSu samyagvartamAno gacchatyamarAlokatAm / yathA saMkalpitAzceha sarvAnkAmAnsamaznute || 2-5 29. anekAni sahasrANi kumArabrahmacAriNAm / divaM gatAni viprANAmakRtyA kulasatatim // 5-159 30 anadhItya dvijo vedAmanutpAdya tathA sutAn / aniSTravA caiva yajJaizca mokSamicchanvajatyadha // 6-30 31. svamukhanirabhilASa tridyase lokahetoH pratidinamathavA te vRttirevaMvidhaiva / anubhavati hi mUrnA pAdapastIvamuSNa zamayati paritApa chAyayA sazritAnAm // (eirds 5-6) saMkSipta saMdarbhagranthasUci 1. manusmRti 2. yAzavAlkyasmRti 3, Cultural Heritage of India-mel aleyh 4, Discovery of India-J Nehru 5. Fundamentals of Sociology-Gilbert 6, Sociology for India-Unnitlian etc 7, Manu and Yajnavalkya-Javaswal 8, Reconstruction of the Original interpretation of Manusmrti-Betai 9. bhAratanI prAcIna sAmAjika saMsthAo- beTAI

Page #81
lokakathA adhyayananI atihAsika bhaugolika paddhati eka paricaya kanubhAI zeTha prastAvika lokavidyA [ Folklore ] nA eka aMgarUpa lokakathAnA abhyAsanA vikAsa ane pracAra sAthe sAthe lokakathAnuM adhyayana judI judI dRSTithI thavA lAgyu. dRSTinI A bhinnatAnI apekSAe lokakathAnA abhyAsa aMge judA judA saMpradAya ke paddhati astitvamA AvyAM che. emAM abhyAsanI zAstrIyatAnI apekSAe maitihAsika-bhaugolika paddhati vizeSa mahattva dharAve che. eTale ahIM te paddhati anusAra lokakathAnA abhyAsanI rUparekhA sakSepamA pApI che.' tihAsika bhaugolika paddhati prastuta aitihAsika bhaugolika paddhati [Historic Geographic Method] phinalenDI paddhati [Finnish Method] tarIke paNa jANItI che, kemake teno udbhava phinalenDamAM thayo che. alabatta pachIthI anya pradezanA vidvAnoe paNa enA para carcA-vicAraNA karI che mA paddhatinA prathama puraskartA pro. jUliyasa kAnhe [I. sa. 1863-1933] che mA pacho A paddhati aMge vizeSapaNe adhya yana karanAra tarIke pro. vI. enDarasana. [V. Anderson] tathA pro. pI. ela enDraye ve [p. Andreye] ne gaNAvI zakAya. I sa. 1913 mAM kArla kAnhe A aMge vistRta abhyAsa karI A paddhatine zAstrIyatA ApI che. emaNe A mATe AMtararASTrIya saMsthA 'phokalora phelAjha' [F F] nI sthApanA karI, A saMsthA dvArA te pachI lokakathAnA abhyAsa aMgenA aneka pustako bahAra pADyAM che. lokakathAnA adhyayananI A aitihAsika bhaugolika paddhatinI keTalIka maryAdAo ke doSo aMge gaMbhIra TIkA-carcA thaI hovA chatAM te aneka kathAonI 1. A paddhati agenI bhane prastuta karelI mAhitI lokakathAvidU sTitha TompsanamA 'da phokaTeIla' nAmanA prathane AdhAre AgI che juo 'da phokaTeIla' sTitha Tompsana, nyUryAka 1946, pR 430-18 2. A paddhatimA doSa ai batAvadhAmA Ave che ke emA zailIgata adhyayana, sAmAjika, pRSThabhUmi, vyaktigata rUpAntarono kyA sAtheno saMbadha ityAdi muddAonI upekSA karaSAmA Ave che emA mAtra sthAmika temaja prAdezika sroto sudhI pahoMcavAno prayAsa hoya che.

Page #82
kanubhAI zeTha jIvana-kathA [Life 11story] pAlekhavAmAM saphaLa nIvaDI che. A paddhatinA manyAsaka pAse bhATalI apekSA rAkhavAmAM Ave che ke 1. rUpAntaronuM yathArtha vizleSaNa Ape / 2 sarva aitihAsika ane bhaugolika muddAmonI nodha le| 3. maukhika rUpAntaro aMgenA mujJAta tathyono viniyoga karI mUla-svarUpa ___ mamIpa pahAMcavAno prayAsa kare / 4 vividha rUpAntaronI udbhAvanAnI prakriyAnA saMdarbhamA kathAe anubhavelI parivartananI prakriyA aMge samajUtI Ape / 5. kathAnA mUla-svarUpanA udbhavasthAna bhane samaya tathA enA pracAra, prasAranA vikAsa-mArga ke kSetra-maryAdA aMge kaI nidarzana maLe / rUpAntaronu saMgrahaNa prastuta paddhatimA sarva prathama e atyaMta Avazyaka cha ke yathAzakya bahusakhyAmA rUpAntaronuM sagrahaNa karavAmAM mAve A mATe prApya sarva kathA-saMgraho ke kathA-sagraha-sUcino upayoga karavo joIe. vaLI A saMdarbhamAM hastaprata svarUpanI sAmagrI no-hastaprata grantho ke yAdIno-paNa viniyoga karavo joIe, temana mAtra liAkhata ke sAhityika rUpAntaro ja nahIM paNa yathAzakya maukhika rUpAntaro paNa meLavAM joIe. A aMge judA judA pradezanA jana-samudAya ke vyaktiono pratyakSa ke parokSa saMparka sAdhavo joIe, bhane temanI pAsethI maLelA sarva rUpAntarone prAptinI tithi tathA sthAnanA nAma sAthe naudhA joIe, mA paddhanimA zakya hoya teTalA vadhu pramANamA rUpAntaro meLavavAM joIe kemake jema vadhu rUpAntaro haze tema rUpAntaro aMge tAravelA nirNayomA sUkSmatA bhane cokkasAI mAvaze / A badhA rUpAntaro vigatavAra [athavA vigatavAra DhUMkasAramAM] noMdhavAM joI, kemake keTalIkavAra ema bane che ke pUrve ne vigata binamahattvanI lAgatI hoya te abhyAsa daramyAna ati mahattvanI banI jAya che / ___ rUpAntaronu nAmAMkana ane kramasthApana (Labeling and Arranging mA pramANe rUpAntaro ekaTho thaI gayA pachIrnu kArya che, emanA nAmAMkana ane kramasthApana . dareka rUpAntarane enI nodhaNI (recording] nI tithi tathA

Page #83
lokakathA adhyayananI aitihAsika bhaugolika paddhati sthAna vaDe aMkita karavA joIe. sAhityika rUpAntaro kAlAnukrama anusAra bhane maukhika rUpAntaro bhaugolika krame goThavAM joIe. maukhika rUpAntaro aMkita [ Marked ] karavA arthe [F. F saMsthA dvArA pracalita karAyelI] eka viziSTa paddhati apanAvavApAM mAve che, tadanusAra pratyeka dezanA nAmane DhUMka saMketAkSara ApavAmAM Ave che. sarva-saMdarbha [Bibliographical] vigata sahita prathama rUpAntaronI nodhaNI karyA bAda te pratyeka rUpAntara mA saMketA kSara dvArA ja oLakhAya che. AvI eka saketasUcI pahela prathama jarmanImAM nirdhArita thaI hato. tyArabAda A saketasUcI AntararASTrIya kSetramA vaparAtI thaI gaI che. aa saMketasUcInI yAdI A pramANe che : jana GN = Norwegian novaijIyana jaDa GD = Danish DenIza bhAsa GSF = Finnish Swedish phinIza-svIDIza jasa GS = Swedish svIDIza jaA GI = Icelandic AisalenDIka jaja GG = German jarmana jaha GH = Dutch [Holland] uca [holenDa] java GV = Flemish [Velamish] phUlemIza (velemIza] ja GE = English aMgrejI kasa CS - Highland Scottish hAilenDa skoTIza kA CI = Irish Ayariza kaba CB = Breton Tana kava CW = Welsh velza rapha RF = French phrAnsa rasa RS = Spanish speniza rapa RP = Portuguese poTuMgIjha rai RI = Italian iTAlIyana TT RR = Roumanian Fatfarga sara SR = Russion raziyana saraza SRW = White Russian pravetaraziyana sarala SRK = Little Russian laghu raziyana saja SC = (Zechoslovak) jekosloveka sapa SP = Polish polIza

Page #84
48 kanubhAI zeTha saba SB = Bulgarian balgeriyana sasa SS = Serbocroation sarvokroziyana 494 FF - Finnish Frencitraan phala FL = Lappish leppIza phapa FE = Estonian esToniyana phaliva FLiv = Livonian livoniyana phama FM = Hungarian [Magyar] haMgeriyana [magyAra] raphaama RFAM = American French amerikI phAMsIsI / jamaama GEAM = American English amerikI aMgrejI rasaama RSAM = American Spanish amerikI spenIza YEH RPAM = Brazilian Portuguese argitest nieofton A saMketasUcImA prathama akSara che te kathA [ke rUpAntara] je dezanI hoya che te dezanI bhASAnA jUthane [linguistic group] tathA temanI peTA bhASAne sUcave che bhane te pachonA akSaro je te sthAna ke dezanA nAmano nirdeza kare che jemake jana GN = Norwegian norvejiyana. AmAM ja G = German jarmana bhASA. na N = Norway norve deza ___mA pachI A saMketayukta kathA ke rUpAntarone kramabaddha goThavavAmAM Ave che. ane te pachI tene maMka mApavAmAM Ave che. A aMka saMketasUcI sAthe te vizeSa kathA ke rUpAntaranA nAmanI jema vaparAvA lAge che. udAharaNArthe, jo svIDanamAMthI pAMca kathAo ke rUpAntaro prApta thayAM hoya to tene jasa[Gs,], jasa2 [Gsa] jasa [Gs.] Adi saMketa-aka vaDe oLakhAvI zakIe. mA pramANe koI paNa kathAnA koI paNa rUpAntarane saMketa-aMka vaDe oLakho zakAya che. mA rIte Ayojana karavAthI lokakathAnA adhyayanamA eka saraLatA UbhI thAya che. bhAratIya lokakathAnA bhAratavyApI prasaraNanA abhyAsa arthe bhAratanA vividha pradezavizeSane lakSamA rAkhI AvI saketAkSarI racavAmAM Ave to bhAratIya lokakathAnA adhyayanamA suvya va sthitatA ane zAstrIyatA bhAve. lokakathAnAM vividha rUpAntaronI A pramANe goThavaNI karavAthI te game te saMkhyAmAM hoya to paNa-te jhaDapathI kathAnA kAI paNa sUtra [ trait] aMgenI aitihAsika ane bhaugolika mojaNI karavAnuM kArya sugama karI mApe che, ane cokasa saMdarbha aMge ati-sakSepamA sAdhana-sAmagrI pUrI pADe che.

Page #85
lokakathA adhyayananI petihAsika bhaugolika paddhati 49 kathA-pRthakkaraNa ___[Analysis of tale]] A pramANe abhyAsa aMge prAthamika bhUmikA taiyAra thaI gayA pachIna cIjeM kArya che te kathAne mukhya mukhya kathA-sUtro (traits) mAM vibhakta karavAnu, A muddAnI spaSTatA maMge lokakathAnveSaka sTitha Tomsane ainA 'phokaTeIla" nAmanA graMthamA A paddhati anusAra aneka lokakathAono abhyAsa karanAra enDarasana dvArA vizleSita eka kathAnuM udAharaNa Apyu che. mA kathA te 'samrATa bhane pAdarI' [The Emperor and Abbot]. A kathA aMgrejI para parAmAM King John and the Bishop nAmanI kathA tarIke jANItI che'. __ A 'samrATa ane pAdarI' nI kathAnI sakSipta rUparekhA A pramANe che - samrATa bhane pAdarI. samrATa pAdarIne amuka prazno pUche che. bhA praznonA uttara ApavA mATe samrATa pAdarIne amuka mudata Ape che. Apela mudatamAM uttaro na Ape to dehAMta daMDanu pharamAna pAdarIne sthAne eno koI bharavADa mitra [ ke ghaMTIvALo ke anya sAmAnya jana] eno veza dhAraNa karI samrATane uttaro ApI Ave che. samrATa pAsethI pAdarIno chUTa kAro, enDarasana anusAra uparyukta kathAmA mukhyatve nIce pramANe traNa aMgo che. 1. antargata pAtro 2. samasyA bhane 3. kathAnakanI anya vigato enDarasana mA aMgonAM sUtro (traits) A pramANe mApe che. 1. pAtro. [ The persons involved ] (ka) pAtronI saMkhyA. (kha) prazna karanAra vyakti. (ga) jene prazna pUchavAmAM Avyo che te vyakti. (gha) uttara ApanAra vyakti. RHHEIT877 ( The riddles ] (a) praznonI (samasyAnI) sakhyA (ba) vAstavika samasyAo ane tenA uttaro 1 phokaTeIla, sTitha Tompsana, InDiyAnA, 1946, pR 432 ane pachInAM 2. iMglIza ane skoTiza belelsa, je epha. cAIlDa. khaDa 10 pR. 410 na.15 A kathA bhAratIya kathAparaparAmA 'rAjA bhoja bhane gAgo telo' nAme pracalita che. enA tulanAtmaka abhyAsa aMge juo-'AMdhaLe baheru', zodha ane svAdhyAya, Do harivallabha c. bhAyANI. mubaI 1965, pR. 218-157

Page #86
50 kanubhAI zeTha u. ta. ka. svarga keTalaM UMcu che sva. sAgara keTalo UMDo che ga. sAgaramAM keTalo jaLarAzi che ! **** **** **** 2 pha. huM zuM vicAra karu chaM 3. kathAnakanI anya vigato [other details of Narrative] (a) samasyA - pRcchAnuM nimitta - kAraNa (ba) praznonA [ samasyAnA ] uttaro ApavAnI samayamaryAdA (ka) praznonA uttaro ApavAnI niSphaLatA age daMDa (Da) prazno jene puchAyA che te vyakti bhane uttaro ApanAra vyakti vaccenaM zArIrika sAmya (s) adalA badalAnI prakriyA kev| rIte sadhAya che (I) kAryanuM aMtima pariNAma upara rajU karelI vigatonA avalokanathI e spaSTa thaze ke A kaha kathAnuM vividha kathA ghaTakomAM karavAmAM AveluM vibhAjana nathI, paNa kathAnA vividha rUpAtaromAMdhI prApta prakArAntara [ variation ] nI sarva zakayatAone prakaTa karavA arthe karavAmAM Avela kathAnuM pRthakaraNa che. A pRthakaraNanA kArya pachInuM kArya che A zakayatAono nauMdha karavAnuM. A aMge svayaM kathAnI anveSaNA karI te pratyeka carcAprApta muddAonI kevI rIte mAvajata kare che, tenI noMdha karavI joIe. udAharaNArthe enDarasananI uparyukta kathAnA sUtra 1 ( ba ) paranA enA nirUpaNa ne rajU karI zakIe A nirUpaNa sTitha Tompsane', A pramANe ApyuM che : samrATa [ raziyAno jhAra, turkI sulatAna athavA khalIphA ] : Ronwelcher, jaDa GD 22 Jan V hollant, jana GN 1 Gesta Rom, lITa ( Lit ) 1 sara ( SR ) 1-9, (10), 11-20, Fastnachtsp, maja GG 32, 44, 45, 48, 54, 55. 23, 24, (25), sarasa (SRW) 1-5, saya (SU) 1, 3-7, 9, 10.13. jaba GV 1, 2, 4 -7 1 juo, phokaTeIla, sTitha Tompsana, 1946, pR 432 2 ahIM sudhI sAhityika rUpAntaro che

Page #87
lokakathA adhyayananI aitihAsika bhaugolika paddhati sapa SP 2,3. sasa SS 3-7. [121 rUpAntaro', 25.5% kula rUpAntaronA ] rAjAH [upara pramANe rUpAntaronI noMdhaNI karavAmAM AvatAM, 254 rUpAntaro 53.68 kula rUpAntaronA ] pramukhaH [ 11 rUpAntaroH 2.3% kula rUpAntaronA] mA rIte popa, bIzapa, anya UccavarganA carcamena, pAdarI, vajIra, umarAva, prophesara, vidvAna, rakhaDDa vigere prazna-kartA tarIke hoya evAM rUpAntaronI noMdha laI zakAya. vaLI A kathA-sUtrano jemA abhAva hoya evA rUpAntaronI naudha levI joIe, kemake TakAnI gaNatrI karavAmAM AvA rUpAntaronu paNa mahattva che. mA pramANe vividha rUpAntaromA eka sUtranA AvartananA TakAnI gaNanA karyA pachI tenA abhyAsa karI nirNayo tArakhavAM joIe. A sUtranA mArvatana gaNanA karatA bahumati rUpAntaromAM prazna pUchanAra vyakti tarIke zahenazAha [Monarch] nuM Avartana thayu che. A Avartana 81 41% che. amuka sUtranu kevaLa bahusakhyaka rUpAntaromAM prApta thatuM Avartana nirNAyaka kasoTI banI zake nahIM. paNa tema chatAM tene eka mahattvano AdhAra-sAmagrI to lekhI zakAya. je rUpAntaromAM amuka kathA-sUtranI vizeSapaNe mAvajata karavAmAM AvI hoya tevAM rUpAntarone eka aga jUtha tarIke tAravI temano mAtra aitihAsika krame ke samayAnukrame nahIM paNa bhaugolika krame paNa abhyAsa karavo joIe. mane A saMdarbhamAM e bAbata paratve khAsa dhyAna rAkhatuM joIe ke te koI eka cokasa bhaugolika sImAmA ja pracAra-prasAra pAmyuM che ke kema bhane ema hoya to tema thavAnAM kAraNonI paNa tapAsa karavI joIe. upara kathAnA sUtrano abhyAsa kevI rIte karavo joIe enI yojanA raja karI che. te pramANe kathAnAM anya sUtrono paNa abhyAsa karavo joIe. A paddhati anusAra kathAno abhyAsa karanAre kathA-sUtranI mAvajatanI pratyeka zakayatAnA AvartananI gaNanA karI tathA pratyeka kathA-sUtramA samAviSTa aitihAsika tathA bhaugolika tatvanI samIkSA karI kathAnA pratyeka tattvano itihAsa | che te jovAno prayAsa 1 enDarasane kathAnA kula 571 rUpAntaro ekaThA karyA hatA emAno 161 sAhityika rUpAntaro bhane bAkInAM maukhika rUpAntaro hatA

Page #88
52 kanubhAI zeTha va rakho jIIe. keTalIka vAra A tathyo evI pratItikara pramANarUpa sAmagrI ekaThI kara Ape che ke carcAyelu kathA-sUtra mULa kathAmA upasthita hovA aMge bhAgye ja zaMkA rahe. vaLo kathAnA abhyAsake A uparAnta prApta thatI anya AdhAra-sAmagro [datal para paNa paratu lakSa Apaq joIe kemaka abhyAsako rasa mAtra kathA ke kathAmUtranA mULarUpanA nirdeza pUrato maryAdita na thatAM kathA ke kathA-sUtranA samagra vikAsa- hAsa paratve kendrita hovo joIe. ___pramANe pratyeka pathA aMge ekaTho thayelI AdhAra-sAmagrIno vivekaparvaka. viniyoga karI pratyeka kathA-sUtranA itihAma-nirUpaNamAM, enA pracAraprasAranA vistAranAM sImA-maryAdA, enAM prApta rUpAntarono samayAnukrama ityAdi aMge kALa nIbharyA nirNayo tAravavA joIe. amuka kathA-sUtra kathAnA mUlarUpamA upasthina che ke nahi te ageno nirNaya karavA aMgeno keTalIka dhyAna ApavA jevo yAvatonI chaNAvara lokakathAvid enTI mArnee karI che, tenA matAnusAra pratyeka kathA-sUtranI parIkSA amuka bAbatane lakSamA rAkhIne thavI joIe. 1. enA vRttAntanu sApekSa Avartana [TakAnI gaNanA karavAno rIta upara udAhRta karo che. ] 2. enA prasAraNa kSetrano vistAra, 3. enI prasAraNa yAtrAnI eno pUrNa kathAprakRti [Complete type 1 sAthenI ekarUpatA. 4. suvyavasthita rIte jaLavAyela saMskaraNo [Versions ] mAM enI upasthiti [ jo te avyavasthita rUpAntaromAM [Confused Variants] mAM upasthita hoya to enuM mahattva vadhe che. ] 5. kathA-sUtramA na ullekha pAmela evo prabhAvaka guNa ke jene kAraNe te saralatAthI smaraNamA rahI zake. 6. satramA svAbhAvikatA, jenA virodhamAM anyamAM prApta thatI asvAbhAvikatA 7. kathAnI kArya-gatimA parnu anivArya sthAna, jenA abhAve kathA-vastunuM gaThana na thAya. 8. enI kevala eka kathA ke rUpAntaramA upasthiti. mA bAbatathI evI vizeSa sabhAvanA pragaTa thAya che ke te A kathAnu mULa aMga che, parantu je anya kathAmomAM paNa prApta thAya che tenA aMge Avu kaho zakAya nahIM.

Page #89
oliser adhyayananI aitihAsika bhaugolika paddhati 53 9. evI saMbhAvanA ke A sUtramAMthI anya sUtrono paNa udbhava thaI zake che. A prakAranI kasoTI sAmAnyataH spaSTapaNe khyAla Apaze ke kathAMzanu kayuM svarUpa mULarUpamA upasthita hatuM ane kayuM svarUpa pAchaLathI emAMthI vikasita thayuM hatuM. kathAnAM judAM judAM sUtro aMge A pramANe karelA abhyAsa ane parIkSaNa pachI prApta thatI AdhAra - sAmagrI pUratA pramANamA asaMdigdha bhane nizcayAtmaka rUpanI hoya to abhyAsake A AdhAra sAmagrI parathI je je vigato mULa rUpamA hovAno nirdeza karyo hoya te samagrane lakSamAM laIne mULa kathAno rUparekhA racI kADhavI joIe. jo ke ghaNIvAra A rIte judAM judAM kathA-sUtranI anveSaNA karyA pachI sahaja rIte Adi prakRti ke mUla kathAnI rUparekhA AlekhavAnuM zakaya banatu nathI. A sadarbhamAM abhyAsake prathama ajamAyazI AdimaprakRti ke mUla kathAnI [trial arche type] rUparekhA ghaDI kADhavI joIe. emAM vadhu abhyAsa karavAmAM AvatAM ke navatara sAmagrI prApta thatAM sudhArA vadhArAne avakAza rahe. IT pramANe abhyAsa karyA pachI kathA ke kathA-sUtranAM vividha rUpAntaro aMge have praryApta pramANAM sAmagrI sAMpaDatI hovAnA kAraNe pUrve je zakya na hatuM te aitihAsika ane bhaugolika tathya aMgenI anveSaNA zakya banaze. navA muddAo lakSamAM Avaze. pUrve je kathA- sUtro alpasaMkhya rUpAntaromAM upasthita thavAne kAraNe agatyanAM jaNAtA na hatAM te prAcIna samayanAM badhAM sAhityaka rUpAntaromAM upasthita che tema sAmanya rIte jaNAI Avaze, Ama A kathA - sutro dhyAna para Avaze ane te agatyanA banI jaze. A aMge vizeSa anveSaNAne ate A rUpAntaromAM arasaparasanu evaM paNa sAmya maLI AvavA saMbhava che ke A samAnatAnA saMdarbhamAM te baghAMne eka alAyadA jUthamAM vargamAM tAravavA anivArya banI rahe ane baLI ema paNa bane ke prAcInAnI apekSAe A rUpAntaro mULa svarUpanI vadhu samIpa hoI zake athavA evaM paNa jaNAya ke A bAbata mAtra amuka maryAdita kSetra puratI ja maLI AvatI hoya. udAharaNa tarIke, ghAro ke amuka bAbata ke muddo [upara kathita kathAnA koI paNa muddA ne ahIM lakSamAM rAkhI zakAya ] mAtra bAlTika pradezamAM ja maLI Ave. A parathI ema sUcavAya ke A pradezamAMthI prApta thatI baghI kathAo ke rUpAntaronuM vizeSapaNe vizleSaNa karI e tapAsavu joIe ke A mAtra bAlTika pradezamAM udabhUta thayela khAsa upa-prakAra [ Subtype] che ke kema. jo ema hoya arthAt koI upa-prakArano vikAsa thayo hoya to enA mULa- rUpanI zodha karavA prayAsa karavo joIe vaLI

Page #90
4 kanubhAI zeTha A sadarbhamA e paNa tapAsa thavI ghaTe ke bAlTika pradezanI badhI kathAmao emAM samAviSTa thAya che ke kema athavA keTalIka kathAo ke rUpAntaro koI anya gauNapaNe thayelA vikAsa sAthe saMkar3hAyela che ke kema. mA pramANe anveSaNA karavAthI sAmAnyataH AvA aneka upa-prakAro enA bhaugolika kendra sahita baDI Ave cha. je parathI kathAnA mUla sthAnane nirdezI zakAya. vaLI te A samana paraparAno prApta likhita svarUpa sAthe zo sabadha che te paNa sthApita karaze. mA pramANe A viziSTapaNe vikasela kathAsUtranA mULa-rUpanI vicAraNA thaI gayA pachI A sarva upa-prakArono samaya abhyAsa karI e sarvane nipajAvanAra ke mamAvI lenAra evI Adima prakRti ke kathAnAM mULa-svarUpa [Arche type] paratve te koI navo prakAza pADe che ke kema, tenI vicAraNA karavI joIe. vo abhyAsa kadAca evA bhaugolika vargo zodhI Apaze ke je parathI kathAnA mULa sthAnane nirdezI zakAya, ne samana paraMpaganA prAcIna likhita svarUpa sAthenA saMbaMdhane sUcave che bhane e gate sau prathama A kathA kyAre janmI te aMgeno kaIka khyAla maLaze. enTI Arnee lokakathAno aitihAsika bhaugolika paddhati anusAra abhyAsa karavA aMge suMdara vyavahAra mArgadarzana ApyuM che. temaja A paddhati anusAra keTalAka AvA kathA-abhyAso paNa rajU karyA che kathAnA mULa udbhavasthAnanI anveSaNAnA anusadhAnamA enTI Arne jaNAve che ke kathA mULa kayA sthAnamA AviSkAra pAmo hatI te dareka vakhate na paNa jaDI Ave. vadhumAM vadhu eTalI apekSA rAkhI zakAya ke kathAnA sthAna aMge dakSiNa-pazcima eziyA, bAlkana, uttara AphrikA, eziyA mAinora jevA sAmAnya sUcano ApI zakAya. vaLI parIkathAogeM [sthAnika kathAmonI apekSApa] bhAgye ja koI amuka sthAna niyata hoya che. eTale e sadarbhamAM kathA tattva bhAgye ja madadarUpa nIvaDe. Arne sUcave che ke upalabdha sarva sAhityika rUpAntarona parIkSaNa karI jovu joIe ke te sarva koI cokkasa bAbata tarapha dorI jAya che ke kema, paNa mA sAthe bhArne atre evI cetavaNI paNa mApe che ke keTalIka vAra sAhityika rUpAntaramA kathAtattvanI pratilipi kathAnA mULa sthAna karatA bahu dUranI jagyAethI prApta karavAmAM AvI hoya che. sAmAnyataH kathAnA prasAraNaY kendra nakkI karavAnI vadhu AdhArabhUta sAmagra samagro bhaugolika prasAraNanI bhane khAsa karIne amuka sthAnomAM kathAno punarAvRtti tathA lokapriyatAnI samIkSA karavAthI prApta thAya che.

Page #91
lokakathA adhyayananI aitihAsika bhaugolika pati 15 ghaNIvAra ema paNa banavAnI zakyatA che ke cokkasa samaya darzAvanAra sAhityika rUpAntaramA prApta thatuM kathA-tattva te samaya karatA pUrvenA ke pachInA samayanA kathA-svarUpane jALavatuM hoya che. u dA. kyUpiDa ane sAIkInI kathA, je epalasiyasa [Apulcius] nA rUpAntaramA [IsvIsananI bIjo zatAbdImA] prApta thAya che. e vakhate tenuM svarUpa pUrNa vikasita hoya ema jaNAya che te pagthI ema anumAna karI zakAya ke A kathAnA mULarUpano udbhava cokkasa I. sa. pUrvamA thayelo hovo joIe. [kamake anyathA bIjI zatAbdI sudhImAM kathA AvA vikasita svarUpamA prApta thAya nahIM. kathAnA mAvA vikasita-svarUpanA ghaDAvAmAM ATalo samaya vyatIta thayo hovo joIe ema kahI zakAya]. A pramANe anukULatApUrvaka mAyojita karelI mAdhAra sAmagrI- arthaghaTana karavAnI dizAmA prayANa karavA bhaMgenA A to keTalAMka sUcano che. jo abhyAsaka A prayANa-mArgamAM enI pratIkSA karI rahelA gartatha potAnI jAtane malapta rAkhI zake bhane tolana-buddhino viniyoga kare to je kathAno te abhyAsa karato hoya te kathAnA mULa-rUpa (arche type) no samIpa pahoMcI zake che. ernu A kArya bhASAnA abhyAsaka ne saddhAMtika rIte zabdanuM inDo-yuropI rUpa ghaDo kADhe che, tenA jevU ja che. maukhika paraMparAnA potAnA vizALa anubhava ane abhyAsanA niSkarSa rUpa enTI Arne bhane enDarasane kathAnA vikAsa bhane parivartana tathA parivartananA keTalAMka kAraNonuM 'narUpaNa kayu che, je A pramANe cha : / 1 kathAno koI vigatarnu vismaraNa khAsa karAne je vizeSa mahattvanI na hoya. A eka bAbatane kAraNe ghaNI badhI kathAmomA parivartana thayuM che. 2. mULamAM na hoya evI vigatarnu umeraNa. ghaNIvAra to mA anya kathAmAthI AvelaM kathAghaTaka hoya che. jo ke keTalIkavAra te kevaLa navasarjana paNa hoya che. sAmAnyataH kathAnA prAraMbha ke aMtamA mA prakArarnu umeraNa thAya che. ____be ke vadhu kathAne ekI sAthe sAMkaLI levI. Ano bhoga sAmAnyarIte laghu prANIkathA ke dAnavakathA ane dhUrtanI yuktimo bane che. 5. vigatonu punarAvartana sAmAnyataH traNekavAra.. 5. mULakathAmAM eka *ja vAra bhAvatA prasaMga punarA rtana keTalIkavAra kharekhara mA punarAvartana nathI hotuM paNa eja kathA ke anya katha mAM Ano sAthe * sAdRzya gharAvatI vastu hoya che.

Page #92
56 kanubhAI zeTha 6. sAmAnya kathA-sUtranu vizeSIkaraNa. [pakSIne sthAne cakalI, haMsa ityaadi| athavA vizeparnu sAmAnyIkaraNa [ cakalI ityAdine sthAne pakSIno ullekha / 7. anya kathAnI sAmagrone sakalita karI devI, vizeSataH kathAnA maMtamAM. 8. pAtrono viparyaya vizeSataH paraspA virodho pAtro. cAlAka ziyALa bhane murkha zaichanI bharasaparasanI bhUmikA badalAI jAya cAlAka rIcha ane mUrkha ziyALa ema banI jAya. 9. pazukathAomAM pazu pAtrone sthAne mAnava pAtro AvI jAya. 10. mAnava-kathAmomA strI ane puruSane sthAna pazuo AvI jAya. 11 pa pramANe pazu, daitya yA dAnava eka bojAnA sthAne badalAI jAya. 12. kathanazailImA parivartana, kathA kahenAra svayaM kathA-antargata eka pAtra banI jAya bhane prathama puruSamAM kathA kathana kare. 13. kathAmA eka parivartana thatA, e parivartana nI anurUpatA jALavI rAkhavA anya parivartana karavU anivArya banI rahe. 11. jema kathA navA pradezamA sakramaNa kare che, tema te navA vAtAvaraNa ne apanAve che. aparicita rItarivAja ke vastune sthAne paricita vastuo mAve che. jemake, amerikana inDiyana rUpAntaromAM rAjakumAro ane rAjakumArIo nAyakanA putro bhane putrIo banI jAya che. 15. e pramANe pUrvakAlIna ke gatakAlIna apracalita kathA-sUtrane sthAne mAdhunika vastumo Ave che. kathAno nAyaka potAnA parAkrama arthe relve Trenano ke have havAijahAjano upayoga kare. ___ kathAnA prasaraNanoM samyAma karanArane AvA keTalAka parivartanono anubhava thAya che. mA kAI maukhika paraMparA aMgenA 'kAyadAmo' [laws] nazrI. keTalIkavAra yathArtha sthaLAntaramA eno koI jAtano prabhAva na paDe. parantu te maukhika kathAkathakanA hoTha para ja jIvaMta ke sajIva rahetI hovAthI anya sajIva vastunI jema satanapaNe parivartanano bhoga bane e svabhAvika che. upara jaNAvela prakriyAnI samajaNa, mULakathA ane emAMtho vikasita thayelA vividha rUpAntaronA AntarasvarUpane vadhu spaSTarekha kare che. parivartano a~genA enTI mArnenA nirIkSaNa-nirUpaNamAM enDarasana, upara jaNAvelI 'samrATa ane pAdaronI kathA' nA vistRta abhyAsane mate mA pramA

Page #93
lokakathA madhyayamanI aitihAsika bhaugolika paddhati umero kare che. 1. loka kathAnakanA svaya-sudhAraNanA niyamo __ [Laws of Self -Correction in Folk-narrative] 2. kathAnA khAsa prakArAntaraNanI racanA ke nirmANa [Formation of Special reduction of tale) 3. kathAnA prasaraNanI dizA [ Direction of dissemination of folktale] kathAnI svayaM--sudhAraNAnA niyamo 1 kathAnA sarva rUpAntaronu parIkSaNa karatAM emI satata parivartana pAmatI vigatonI madhyamAM kathAtattvanI sthiratA khAsa dhyAna kheMce che. enDarasanane lAge che ke A kathAta tvanI sthiratA abhaNa ke aNaghaDa kathAkathakane AbhArI che, ema na kahI zakAya. kemake kathAnuM zabdazaH punarAvartana bhAgye ja zakya che. ane maukhikapaNe kahevAyelA be rUpAntaro bhAgye ja eka sarakhA hoya che. A sthiratAnAM kAraNo A pramANe ApI zakAyaH 1. dareka kathA-kathake te kathA pAtAnA AkhyAyaka pAsethI eka karatA vadhuvAra zravaNa karI hoya che. 2. sAmAnya niyama tarIke eNe te kathA koI eka vyakti pAsethI nahIM paNa koI eka pUrNa varganA sabhyo pAsethI sAMbhaLo hoya che. ghaNIvAra to bhinna bhinna rUpAntaromA pratibhAsapanna zrotAmo prAyaH kathA-kathakanI bhUla sudhAre che. ane e rIte kathAne enI mULabhUta paraMparAno najIka ANe che. ghaNA rUpAntarono zrotA pote zravaNa karela vividha rUpAntaro parathI eka mAnyarUpa [ Standard Form ] ghaDI kADhe che. ane mA pramANe kathAne Akasmika rIte-daivayoge khaMDita thaI jatI roke che. vaLI jo teNe kathAne ekabIjAthI taddana bhinna evAM rUpAntaromAM zravaNa karI hoya to te te bannenuM ekabIjAmA mizraNa na thaI jAya e rIte kathana kare che. zaktisaMpanna kathA-kathaka kathA-tattvanI sthiratA jALavI rAkhanAra eka mahatvanI vyakti che koI paNa kathAnaka ke je sudIrgha kAlaparyanta jIvata rahayu hoya emA avazya koI tArkika tathA kalAtmaka ekatA hovI joIe. jene keTalIkavAra aNaghaDa kathaka [bungler] khaMDita kare che paNa kuzaLa-kathaka ejeM yogya mUlyAMkana karI teno yathArtha viniyoga kare che. enuM rUpAntara avazya lokapriya banaze bhane kathAnA jIvAtubhUta tatvono jALavaNI paratve prabaLa prabhAva pADaze.

Page #94
kanubhAI zeTha kathAnA khAsa prakArAntaraNanI racanA ke nirmANa pahelA prathama kathA-vigatamA thayela pheraphAra ke parivartana niHzaMkapaNe bhUla hoya che. smRtinI mUla. keTalIkavAra bhAvu parivartana zrotAone AnandadAyaka nIvaDe che eTale enu punarAvartana thAya che. vaLI puratA pramANamA pracalita thatAM te mUla kathA-sUtranuM sthAna paNa laI le che. mAma kathArnu navu rUpa sarjAya che. evI rote bhane jema mULa kathA enA mUla-kendramAMtho anya sthaLe prasare che, evI rIte A paNa mULa-kendramAMtho anyatra prasare che. vaLI keTalIkavAra to mA banne-navarSA bhane jUnAM rUpo sAthe sAthe jIvaMta rahe che. prasagopAta evu paNa bane ke navatara rUpa mULakathAnA samagra kSetravistAramA prasaraNa pAmI mULakathAnuM sthAna paNa paDAvI le. AvA banAvane enDarasana kathAnA jIvana-ItihAsamA thayelo uthala-pAthala tarIke chekhAve che. 'samrATa bhane pAdaro' nAmanI uparyukta kathAmAM A prakAranAM traNa parivartano thayAnu enDarasane nodhyu che. 1. I. sa. 1300nI AsapAsa enAM be pAtromAM, eka samasyAmA ane antamA parivartana thayu hatuM. 2. I. sa 1500 nI AsapAsa, emAMnI eka samasyAmA parivartana thayu hatu. 3. I. sa. 1700 nI AsapAsa pAdarInA ghara parano zilAlekha 'mAre koi duHkha natho e sAmAnya thaI paDayo hato. sthAnika prakArAntaranu nirgamana [Emergence] thayu hoya ke emAM uthalapAthala thaI hoya chatAM paNa emAM mULabhUta kathAnA keTalAMka lakSaNe avazeSarUpa maLI AvavAnI pUrNa zakyatA che. jo ke mAma to te keTalAMka prAcIna rUpAntaromAM sApaDe che, tema chatAM pracalita paraMparAmA paNa te navatara rUpAntaro sAthe rahelA jovA maLe che. kathA enA muLabhUta kendrathI prasaraNa pAmI hoya ane sthAnika prakArAntare navA kendro upasthita karyA hoya [sAmAnyataH mULa prasAraNa--kSetranI maryAdAmA) tevA sajogomA mULakathAnI vadhu samopamA hoya tevAM rUpAntaro samagra prasaraNa-kSetranI paridhinI sImAmA sAMpaDavAnI vizeSa zakyatA che. vaLI mA paridhi-rUpAntaro eka bojA vacce vAstavikapaNe sAmya gharAvatAM hoya tathA khAsa karIne prAcIna sAhityika rUpAntaro sAthe sAmya gharAvatAM hoya to te prAcInatara staranAM che e hakIkatanu samarthana thaze. paNa kathA-prasaraNanI kSetra-maryAdAnI bahAranA rUpAntaro bhAvI na jAya tenI atre kALajI rAkhalI boIe. mAM

Page #95
lokakathA adhyayananI aitihAsika bhaugolika paddhati kathAnA prasaraNa aMge dizA-sUcana enDarasananu bhanumAna che ke lokakathAo sAmAnyataH Ucca saMskArasapanna lokasamudAya pAsethI nimna saskArasaMpanna jana-samudAyamA sthAnAntara kare che jo ke A siddhAntane yuropa jevA dezane ke jyAM aneka jana-jUtho agraNI sthAne hovAno, dApo karatA hoya tyAM lAgu pADo zakAto nathI, tema chatAM tyAM paNa te vyaktigata prasaMgomA ThIka ThIka pramANamAM mArgadarzaka thaI paDe che. amerikAmA vasavATa karanAra yuropavAsIo ane enA mULa AdivAsI loko baccenA AdAna-pradAnanI dizA paratve koI zaMkA natho. lagabhaga 50 jeTalI yuropIyana kathAbho amerikana inDiyanamAM prasAra-pracAra pAmI che. paNa ulaTapakSe yuropamA eka paNa amerikana inDiyananI kathA pracalita bano nathI. e A siddhAntano sAro purAvo che. kathAmonA vAstavika saMkramaNa-mArga aMge ema kahI zakAya ke te sAmAnyataH mahatvanA sAMskRtika saMparkanA pathane anusare che. samIpavatI bhinna saskArayukta dezamA mA kArya aMge hastakSepa karavAnA mukAbale tebho A kArya vizALa jaLanA prastAra para vadhu sahelAithI sAdhe che. vaLI teo mADa-bhUmimArga karatA sIdhA jaLa-mArgane prAyaH vadhu anusare che. jemake, ghaNI badhI lokakathAmo jarmanIthI DenmArkane sparza paNa karyA vagara sIdhI svIDana pahoMcI gaI che. enDarasana darzAve che ke dareka prakAranI sImAo- bhautika, rAjakIya, bhASAkIya, sAMskRtika bhane dhArmika-paraMparAnA prasAraNano pratirodha kare che. vaLI jyAre A sImAo vacce saMgharSa pravartato hoya che, tyAre vadhu rasaprada paristhiti sarjAya che. enDarasana A mATe Walloon nI kathAmonuM udAharaNa mApe che. A kathAmo rAjakIya dRSTie phlemIza [Flemish] sAthe ane bhASAkIya dRSTie phenca sAye saMkaLAyelI che / sAMskRtika sImAo paraMparAgata kathAnakanA prasaraNamA niHzaka prabaLa pratirodha darzAve che. enTI Arne eziyana kathAnA yuropamA thayelA prasAraNa aMge be mArga sUcave che. prathama mArga te dakSiNa-pazcima eziyAthI bAlkana ke uttara aphrikAdvArA dakSiNa yuropa. bIjo mArga, pUrvamAthI sAIbIriyA ane kokezasa dvArA raziyA. keTalIkavAra chellA mArgamA paraMparAnu prasaraNa raziyAtho pUrva tarapha paNa thayuM hatuM.

Page #96
kanubhAI zeTha kathAnA prasANa mArganA abhyAsa ardhe uttama rIta e che ke ve samIpasthita dezanA rUpAntarono abhyAsa karavo. paNa samIpa-pUrvanA pradezanA kathA-saMgrahanI apatA AvI anveSaNAne mAna maryAdita banAvI de che. aitihAsika-bhaugolika paddhati vastutaH maulika paraMparAnA prasAraNa agenA adhyayananI padati che vaLI jA kathA pramANamAM bahusakhya rUpAntaromA upasthita na hoya-vadhu rUpAntaro hoya tema vadhu sAru-ane kathAnu svarUpa, jeno svataMtra rIte abhyAsa thaI zake evA sakula svarUparnu na hoya to A paddhatino saphaLatApUrvaka prayoga thaI zakato nathI. AthI ja Arnene e bAbatano khyAla mAvyo nathI ke abhyAsa mULakathAnA sazodhana AgaLa aTakI jato nthI paNa je kathAghaTaka baDe te kathAnu nirmANa thayu hoya che enI anveSaNA karavA paryanta ene mAgaLa laI jaI zakAya che. A kathAghaTako svarUpe sAmAnyataH sAdA hoya cha, bhane vizleSaNa arthe emanu vibhAjana thaI zaka nathI. enTI Arnenu kathAghaTako aMgenu anveSaNa asatopakAraka che te ema jaNAveche ke mUlabhUtarIte pratyeka kathAghaTaka koI amuka kathAno aza hoya che. bhane jyAM te vAraMvAra anya kathA ke kathAprakRtimA dekhAto hoya che, tyAM paNa te mUlakathAmA hoya che tyAMtho apanAvavAmA mAgyo hoya che'. bhArnernu A kathana e bAbatano samagrapaNe upekSA kare che ke ghaNAM kathAtmaka kathAghaTako ekAda muddAyukta sAdo prasaga] eka svataMtra kathAnaka tarIke astitva dharAve che. uparAMta emAM keTalAka evAM paNa kathAdhaTako hoya che je bhUmikA [Ground ] nI apekSA pUrNa kare che. athavA kathAnu pahela prathama nirmANa thayu hoya evI kathA-prakRti [Tale-type] mAM pAtro tarIke prayukta thAya che krUra aparamA, niSedha, jAdu, vAtacIta karatAM pazubho, dAnavo, DAkaNo, parImo, vAmana ityAdi sAmAnya sAdhanasAmagrIno pAtra ane sAjasajAvaTanA vyApAramA kathA-kathaka potAnI IcchA mujaba upayoga kare che. lokakathAmA prApta thatA mA purAtana tattvarnu nRtattvazAstroo dvArA ati gaurava karavAmAM Avyu che. paNa mA bAbata enA vAstavika mahattvano mAhe Avavo na joIe. __ mA sAmAnya jIvananAM kathAghaTako bhane AdivAsImonA vicAro vividha sthaLe svataMtra paNe udbhavyA hoya evI sabhAvanA che, te lokakathAne mahattvanAma zo I He says originally tale and that although it frequently appeared in other types , it had been borrowed from the tale where it originally belonged. The Folktale, Stith Thompson. p. 439.

Page #97
lAkakathA adhyayanamI aitihAsika bhaugolika pati pUga pADe che paNa te A rIte kAmagIrI kare che te pUrva emano kathA-saMkalanakAravaDe upayoga thayelo hovo joIe. kathA-sakalanakAra ene kathAtmaka bhane kalAtmaka ekatAmAM ekaTA ANe che. potAno kathAne rasika banAvavA arthe navA kathAghaTakonI paNa te zodha kare che. paNa sAmAnyataH to te sAmAnya bhaMDAranI bhAmagrono ghaNo badho upayoga kare che. aitihAsika-bhaugolika paddhati anusAra kathAghaTakanI anveSaNA karI zakAtI nathI tevu ArnenuM maMtavya sudhArA sAthe svIkArI zakAya tema che. mA sarvano AdhAra kathAghaTako pramANamA keTalA sAdA che enA para che. udAharaNa arthe 'vighnayukta palAyana-doDa' [Obstacle Flight). palAyana karanAra vyakti potAnI pAchaLa jAduI vastuo nAMve che je vighnarUpa banI jAya che ane pIcho karanArane vilaMba ko le e kathAghaTaka aneka kathAmAM Ave che. paNa te svataMtra rIte astitva dharAvatI kathA nathI. te hamezAM koI ne koI sakula-kathAnA eka kheDarUpe ja prApta thAya che. tema ratAM svayaM Anee ja mAnA para prabaMdha [Monograph] lakhyo che. emAnAM nIcenA muddAomA vibhinnatA [variation] sAMpaDe che. 1. palAyana karanAra vyakti. 2. phekavAmAM AvelA padArtha nI saMkhyA. 3. vividha padAthe pheMkavAmAM Ave che. 4. vividha vinno upasthita karavAmAM Ave che. 5 pIcho karanAra vyakti 6 vividha kathA prakRtimo [Tale-type] ke jenI sAthe te salagna hoya. 7. parnu saMbaMdhita kathA sAthenu samizraNa jema ke rUpaparivartana pAmela palA yana karanAra vyaktio. gyAM jyAM vibhinnatA [varnation] hoya che tyA tyAM A paddhati pramANe a-yAma thaI zake che. mA siddhAnta sthAnika paraMparA daMtakathA [Saga] bhane eka prasagayukta kathAne paNa lAgu pADI zakAya che. ArnenA kathAghaTaka aMgenA vicAra pratyenA virodhomAMthI koI paNa virodha koI paNa rIte aitihAsika-bhaugolika paddhatine kathA-prakRti [Taletype] paratve

Page #98
kanubhAI zeTha prayukta karavAnI yathArthatA para asara pADI zakato nathI. vastunaH te AnA vidhAnane vadhu upayukta hovAnuM sUcave che. vadhu mUlabhUta vAMdhAbho khAsa karIne lunDa [Lund] zahera nA sI. Dabalyu e vAnasyIho bhane prAgUnA elbarTa besselskIe uThAyA che. paNa A bannemAMthI ekeye samagra paraMparAno sarvatomukhI khyAla grahaNa thAya te arthe, sarva jJAta lekhita ane maukhika rUpo jemA prakaTa thayAM che, evI sAmagrInI yathArtha taiyArI karavA age koI vAMdhI uThAnyo nathI. paNa anya dRSTithI A pramANe sagRhIta sAmagrI- arthaghaTana karavA aMge virodha uThAvyo che. mULa kendrathI kathAnu prasaraNa taraMga-sama (wavelike) ane navA prakArAnte upasthita karelA anya kendromAMthI paNa eja pramANe taraMga-sama gati thAya che. - mukhyatve AvI dhAraNA mArne bhane enDarasananI A maukhika kathAonI abhyAsa karavAnI prathAmAM rAkhavAmA Ave che. kathA- kramazaH ane samatala prasAraNa paNa vAstavamA mA prathAno manivArya aMza nathI ane enDarasane mA prasaraNanA vividha prakAranA pratirodhono nirdeza karavAmAM kALajI paNa rAkhI che. paNa vAnasyoDone lAge che ke A paddhatinA abhyAsake potAno abhyAsa e dhAraNA para vadhu paDato AdhAra rAkhIne karyoM che ke kathA kramazaH eka jAtimAthI anyamAM, mAIlathI mAIla prathama samana pratimA, tyArabAda samama rAjyamA bhane aMte kadAca vizvamA prasAra-pracAra pAme che. bhA saMdarbhamAM e mAne che ke A prakriyAmAM ApaNe sAmAnyataH mAnoe cha'e e karatAM paNa moTI phALa hoya che. lekhita rUpAntaro, pravAsIo, sainiko ityAdi jema enDarasane mUcanyu che tema, kathAne sudIrgha pravAse laI jAya che bhane enI vividha dezamA sthApanA bhaI gayA paThI te navA prakArAntara sarne che. A khAsa sthAnika vikAsamA vAnasyoDo vizeSa rasa dharAve che. keTalAka dezomA [keTalAMka jAtigata ke rAjakIya jutha ke jeo pote eka svataMtra jutha tarIke hovA vize samAna hoya che] pratyeka kathAne ernu viziSTa rUpa hoya che jene mULaDhAco [Orkotyper] kahe che, ke je amuka dezamA taLapadI lekhAya che. te anya sthAne 'videzI' lekhAya che. mAmAnyataH te sudUra bhUtakALamAthI vazaparaMparAgata apanAryavAmAM AvI hoya che-jo bhramaNa-kathAmao hoya che to te bhAropIyanA sAmAnya mAdikAlamAthI nahIM ke videzamAthI-apanAvAmAM AvI hoya che. anya mULa DhAMcA [Oikotype] mAthI AvelA surdhArA [Modification] ne aniicchAe apanAvavAmAM Ave che.

Page #99
lokakathA madhyayananI aitihAsika bhaugolika paddhati 63 mA oikotype nI sApekSa sthiratA[relative stability] mAM phALo ApanAra tathyomAMthI eka e che ke kathAne je navA vAtAvaraNamA laI jAya bhane tene navI paramparAnA pravAhamA saphaLatApUrvaka sthApI zake evA sArI kakSAnA kathAkathakonI pramANamAM alpatA che. gametema paNa AvI jIvaMta paramparAnA vAhako sArA pramANamA maLI Ave che. vAna syIDone ema lAge che ke kathAomAM thayela ghaNIkharI sudhAraNA kathAonA eka lokasamAjathI samIpavartI bhanya lokasamAjamAM thayelA prasaraNane kAraNe nahIM paNa bahudhA pratibhAzALI kathA-kathakanI gatizIlatA [Mobility] ne kAraNe thaI che. vAna syIDone mate ekarUpatA ghazavatA koI pradezanI vaMzaparamparAgata olkotype koI paNa kathAnA abhyAsa mATe vadhu mahatva dharAvanAra tathya che ghaNA abhyAsakonI e muzkelI che ke tebho A oikotypes bhane Ane ane enDarasane aitihAsika bhaugolika paddhati anusAra karelA adhyayanamA darzAvela khAsa prakArAntaro vacceno bheda tAravI zakatA nathI. Oikotypes nI vicAraNA maMgernu aucitya, pratyeka sthAnika upa-prakAro [Sub-types] nI bhaugolika sImA-maryAdA paratve khAsa dhyAna ApI aneka kathA-prakRtinA [tale-types ] sUkSmatara abhyAsa dvArA ja mAtra darzAvI zakAya tema che. jo mAtra ema bane ke A khAsa vistRta rUpo Developments bhaugolika rIte vadhu saghanapaNe samarekha banI rahe to sAmAnya [oikotype] nI kSetramaryAdA nakkI karavAnu nyAyasaMgata thAya. paNa Avo sarvatomukhI abhyAsa karavAmAM Avyo nathI. ane A kSetronuM sImAMkana pradezagata anveSaNa nahIM paNa mAtra paraMparAgata bAbata banI rahI che. AlbarTa enDarasanano virodha sAva bojI bhUmikA parano che. e kathAmonA likhita rUpAntaronA mahattva paratve eTalI badhI zraddhA dharAve che ke te maukhika paraMparAnA abhyAsane avizvasanIya gaNe che. ene cokkasapaNe ema lAge che ke likhita kathAmo athavA maukhika kathAonA prakAzita rUpAntaro na mA kathAmone mAje je loko enuM punaruccAraNa kare che temanI samIpa laI gayA che. abhyAsanI eka mAtra paddhati e che ke mA likhita dastAvejonI paraspara tulanA karavI. maukhika rUpAntaro to kathAnI viyojanAmA kAraNabhUta bane che,

Page #100
kanubhAI zeTha elbarTa besselskI zaktizALI sazodhaka bhane vivAdakAra hato. ene naoNvelo, phenyulA ityAdi aMge sAraM evaM jJAna hatuM paNa maukhika paramparA aMge enuM jJAna bhoLu hatuM athavA to te garnu sAcu mUlya karo zakyo na hato. ene ema lAge che ke jo eNe ema darzAvyu hota ke udAharaNa tarIke prIma baMdhumoe potAnI kathAnI punaHsarjanA karI hatI, ane vAstavamA to eNe te sAhityamAthI apanAvI hatI, to teNe kathAbho, vAstavamA lokasmRtimAM jaLavAI rahe che bhane mukhaparamparA dvArA te prasare che e vicArarnu avamUlyana kayu hota. enDarasane vessehaskInA lokakathA agenA A ekataraphI nirUpaNarnu pratItikara nirAkaraNa kayu che. maukhika kathAonA anivArya vibhAjanane sthAne, enA sudIrgha ane samRddha anubhave e kathAo je satata sudhAraNA anubhave che e vastue kathAone emanI mULa ekatA bhane rasa gumAvatI vArI che, ema darzAvyu che. pesselskI virodhI vastu para bhAra mUke che. tema chatA aitihAsika-bhaugolika paddhatine anusaranArAoe pote je kathAono abhyAsa kayoM che enA likhita rUpAntaro para ja savizeSa dhyAna Apyu che. AnA udAharaNa arthe uparyuka enDarasananI-'samrATa bhane pAdarI vALI kathAnA abhyAsane rajU karI zakAya, te kathAnAM kucha 571 rUpAntaromAMthI eNe lAbhaga 161 jeTalA sAhityika rUpAntarAno upayoga kyoM che bhane vAstavamA mAmAMnA keTalAka sAhityika rUpAntaro ja ene mULa kathAnI sthApanAmAM sauthI vadhu upayogI jaNAyAM che. enDarasane e vastunI paNa kALamIpUrvaka abhyAsa kyoM che ke kayAM maukhika rUpAntaro sAhityika rUpAntarono prabhAva darzAye che; jo ke AvAM rUpAntaro koI paNa saMjogomA vesselskI mAne che, paTalI vadhu sakhyAmAM nathI. vesselskIe upasthita karela prazna lokakathAnA anveSaka mATe ati mahatvano che. yA ve prakAranI paramparA-maukhika ane likhita-bacceno arasaparasano saMbaMdha eka jaTila prazna che. yA vastu Aja paryanta karavAmAM bhAvelA adhyayana karatA vadhu adhyayananI apekSA rAkhe che. bharasaparasanA AMtaraprabhAva aMge vadhu vAstavika vizleSaNa ko jarUrI che, je kathAmo penTAmerAne [pentamerone] athavA perrault jevA kathAsaMgrahamA jagAya che tenAM maukhika rUpAntaromAMthI keTalA mA kathAsaMgrahanA prabhAvano nirdhAnta

Page #101
lokakathA adhyayamanI aitihAsika bhaugolika paddhati 15 saketa darzAye che-e vadhu jJAnadAyaka banaze. vesselskI A AMtarasabaMdhana pati mUlya ke che e vAta sAcI, paNa kathAnA anveSake eno upekSA paNa na karavI joIe. yuropa-eziyAmAM pracalita kathA ornu paratuM saMzodhana thatuM mathI. sAhisthika AMtara-saMbaMdha ane maukhika paramparAmA prasAraNamA eka sAthe evA abhyAsanI saMcAsnA karavI jarUrI che ke je te abhyAsaka saMzodhana karo zake. bhAvI kathAnA abhyAsakane ghaNIvAra ema paNa lAge che ke jo eka paNa maukhika rUpAntara na hota athavA to te sarva maukhika rUpAntaro hota to ternu kArya keTala saraLa banI jAta ? jo ekI vAstavika kathA sAMpaDe ke jene sadantara sAhityika rUpAntara na hoya to te aitihAsika-bhaugolika paddhatinI mAtra maukhika paramparAnI mAjunI yathArthatA keTalI te aMge zu kAI kh| zakyo na hota' mA saMdarbhamA uttara amerikAnA loko jevA lokonI kathAo abhyAsa aMge uttama taka pUrI pAche ema che. emAMnI keTaloka dA ta. 'dho sTAra hasabanDa' [The star husband] to samagrA khaMDamA prasAraNa pAmI che, ane keTalAka khAsa sthAnika vikasita svarUpamA dekhA de che. ghaniSTha abhyAsa karavA aMge Avazyaka rUpAntaro paryApta pramANamA pUrA pADe evaM A kathAornu saMkula svarUpa che. jeno A pramANe abhyAsa thaI zake evI lagabhaga 20 ke 30 amerikana inDiyana kathAo prApta thAya che. kaLI mAja paryanta A rIte je kathAmonI anveSaNA thaI che, te aitihAsika bhaugolika paddhatine sAmAnya rIte ucita TharAve che. mA paddhati aMge je TokA thaI che te bastu na enI sudhAraNA karavAmAM sahAyabhUta banI che. khAsa karIne sAhityika rUpAntaronA mahattva para bhAra mUkavAnI tathA AkharI mULa svarUpanI racanA pUrve khAsa sthAnika svarUpanataH sthApanAnI bAbata ghaNI TIkAmono bhoga banI che. mA paddhatino, vikAsa thayo te pUrve ghaNI sArI kathAoMno abhyAsa thayo halo. lema' chatAM te macI pragatinu pratinidhitva darzAve che. ane bhAvi saMzodhanaH enA kalA-kasaba palkenI sudhAraNA karavAna cAla rAkhaze paNa teno tyAga karaze nahIM ke enA badale anyane apanAvaze nahIM ema cokkasa lAge che. aitihAsika-bhaugolika paddhatirnu saskaraNa thayA pUrve lokakathAno thayeko tulanAtmaka abhyAsa eka be bAbatamAM kaIka nyUnatA darzAva cha jemake, misa koksArnu

Page #102
kanubhAI zeTha 'sInDolA' nA abhyAsa aMgenu kArya, rUpAntaronA saMgrahaNa tathA sUtronA vizleSaNanI bAbatamA yathArthatA darzAve che. paNa mA rIte ekaThI thayelI AdhAra-sAmagrIna arthaghaTana karavAno koI prayAsa karavAmAM Avyo nathI. jyAre anya abhyAsakoe paNa mULa ane apraryApta pramANamAM prApta rUpAntaronA samprasAraNa maMge ja' carcA karI che. A vAta mAM benphe ane koskA, jene sAhityika paramparAmA-khAsa karIne bhAratathI AvelI sAhityika paramparAmAM-mukhya rasa hato, e paratve ja nahIM paNa heTalenDanA 'lIjenDa mopha pazyesa' [the legend of perseus] jevA namunArUpa kArya aMge paNa A vAta eTalI ja sAcI che. chellAM trIsa varSanI kathAonuM nirUpaNa custapaNe mA paddhatine anusarIne ja nathI yu. vAnasyoDo ane tenA ziSyamaMDaLe A abhyAsamAM be eka bAbatamA mudhAraNA paNa karI che. temaoe kathAonA samUhono ekatrita abhyAsa emanAM mAMtarasaMbaMdhanI sajIvatAne pramANita ke apramANita karavA arthe kayau~ hato ane emano mukhyarasa kathAnA aMtima mULarUpanI sthApanA karavAnA prayAsa paratve nahIM paNa emanA Oikotype nA sazodhanamA hato. ane mA abhyAsano AdhAra mukhyave e dhAraNA para hato ke amuka pradezanA Oikotype nA lakSaNo mULa kendrathI bayelA samprasAraNa ne kAraNe nahIM paNa vRddhamAnya AdikAlathI prApta vArasAne kAraNe hoya che. kathA para lakhAyelA anya prabaMdho bhAvI na rIte anya mAnyatAnA ke siddhAntanA bhoga banyA che. AnA udAharaNamAM tegethopha [Tegethoff] dvArA karavAmA bhASelA 'kyupIDa ane sAIko' kathAnA abhyAsane ApI zakrAya. emAM kuzaLatApUrvaka vizlepaNa thayu che. paNa kathAnu mULa svapna anubhavamA hovAnuM karavAmAM mAvelaM arvaghaTana bhAgye ja pratItikara lAge che. e ja pramANe Bokleni Snowhite nI kamA maMgernu nirUpaNa atyaMta asatoSakAraka che. enA rUpAntarono saMgraha aparyApta che. ane panI arthaghaTana karavAnI paddhati avyavasthita ane niraMkuza che. A saMdarbhamAM kathAno vyavasthitapaNe abhyAsa thAya te icchanIya che. pUrve jemaNe A aitihAsika-bhaugolika paddhatino viniyoga karI lokakathAmo maMge mahatvanA prabaMdho lakSyA che, te baghAe eno saMpUrNa svarUpamA prayoga karyo nathI. paNa mA paddhatinA vadhu bhane vadhu prayojana baje te Alekhita thayA che. zakya eTalA vadhu pramANamA rUpAntaro ekaThA karavAna dastAvejI kArya ane kathAnI eka pachI eka

Page #103
67 lokakathA adhyayananI aitihAsika bhaugolika paddhati vigatanuM vizleSaNa kArya, A be bAbata loka-kathAnA jIvana-itihAsanA uttama abhyAsa marthe prathama AvazyakatA lekhe vyApakapaNe svIkArAvA mAMDI che. ___sAmAnyataH moTA bhAganA prakhyAta prabaMdhomAM kAhena bhane mArnee viniyoga karela ane enDarasana vaDe jeno vikAsa thayo che, e kalA-kasabane apanASavAmA mAnyo che. kAhenanu eziyA bhane yuropanI lokakathAmo aMgernu maMtavya yA saMdarbhamA nodhapAtra che. ApaNe game te prakAranI lokakathAnuM nirUpaNa karatA hoIe, samprasAraNanA be kendro aitihAsika kALamAM spaSTapaNe chUTA pADo zakAya tema che : bhArata bhane pazcima yUropa. jo kathA mULamRta rIte bhAratanI hoya te ernu paribhramaNa, sAmAnya niyama lekhe, sAmAnya sAMskRtika pravAhanA eziyAtho yuropanA vahananI dizAmA mAgaLa vadhatuM darzAvI zakAya che. pazcima yuropanI kathAnuM prasAraNa UlaTo dizAmA eziyAnA mAtra e ja vibhAga sudho pahoMcyu che ke je mAga raziyAnI hakumata nIce Avyo hato. mA prasaraNa kendro, game tema, eka mAtra tema nathI. eziyA mAInora bhane pUrva bhane uttara yuropamA paNa bahArathI mAvelI kathAmo sAsAye prasaMgopAta navI navI kathAono vikAsa paNa thayo che. mA uparAnta pazcimI yuropanI kathAono udbhava sAmAnyataH bhAratathI AvelI kathAonA vAstavika bhane aupacArika prabhASe thayo che. yuropIyana kathA paratve, bhAratIya kathA madhyasthIpaNuM ke bhADaphataraM avalaM bana kathAnI janmabhoma aMgenA praznano ukela ANI zake tema nathI. vaLI eTalaM ja nahIM paNa mAtra prAcIna IjiptamA ja nahIM paNa bebolonanA avazeSa [tragments] prakAzamAM AvatAM mA pradezo paNa kathAsaMkramaNanA mULabhUta kendra hovAno prazna upasthita thayo che. yA zakyatAo paNa tapAsavI joIe. e spaSTa che ke lokakathAnA jIvana-itihAsa aMge hajI ghaNu badhu jANavArnu bAkI rahe che je bAbatonI carcA karavAno prayAsa kayoM che, te mukhyatve amuka kathAonAM mULa ane prasAraNa bhaMge samajUtI rajU kare che ane prasaMgopAta vizALa kathA-samUhane lAgu pADI zakAya evAM keTalAMka tathyo zodhI Ape che. mA pramANe mApaNe A kathA-jUthonI abhirUci aMge kaIka jANI zakIe chIe. jemake amuka loko paribhramaNakathAmo bakema pasaMda kare che,

Page #104
68 kanubhAI zeTha bajAo ramujI prasago ke sthAnika kathAbho ityAdi ja kema pasada kare che. jyAre ghaNI badho kathAono pRthakkaraNano dRSTie tathA pUrve ghaDAyelI koI paddhati vinA abhare karAyo hoya to lokakathAnA jIvana- itihAsanA sadarbhamA bhASAkIya sImAbhanI ane bhASAkIya kuLonI agatya pramANavAnuM zakya bane che. dA. ta. OM mA tathya bhAratIya - Arya kuLa ane amuka pradezomAM je kathAo pracalita che te banne ye koI vAstavika saha- sabadha hovAnuM sUcave che ! kathAtmaka zailIno prazna paramparAprApta kathAbhonA saMdarbhamAM bhAgye ja vicArAyo che zuM bhArata ane najIkanA pUrvano kathAbho pazcima yuropanI sarakhAmaNImAM kathA vastu paratve alpapramANamA ekatA ane svarUpa paratve alpa cokkasAI darzAne ? asAvadha avalokanathI Ama lAgaze. paNa niSThApUrvakanA abhyAsa thI jaNAze ke A bAta sAcI nathI. A mata sAco hoya to teno eka artha e. thAya ke pUrvamA kathAo hajo paNa jIvaMta saghaTanA che ane pazcimamAM te amuka niyata ghATamAM DhaLAI gaI che ane eNe potAnI sajIvatA gumAvI dIghI che athavA to zuM eno artha e che ke ekatvayukta kathAbho jema yuropa taraphathI pUrva tarapha saMkramaNa karatI gaI tema tema khaNDita thatI gaI ? keTalIka kathAonA prasaraNanA abhyAsa sAthai emanuM zailIgata anveSaNa saMkaLAya to vastu paramparAgata kathAnakanA sAmAnya itihAsamAM AvI bAbata spaSTa karI Ape. aitihAsika bhaugolika paddhati prAthamika rIte kathAtattva sAdhe sakaLAyelI che. A anveSaNa darzAne che ke kalevara bhale parivartana pAmatuM rahe paNa kathAvastu sthAyI rahe che. ho yA sAce ja satya hoya to, lokavRttanA pADelA bheda - prameda [dAkhalA tarIke parokathA ane leokagAthA [Saga] athavA [Hero-tale]nuM koI amuka vyaktigata kathAnAM jIvana itihAsanA nirUpaNamAM koI mahattva rahetuM nathI. paNa yA meda prameda pote eka bIjAnA saMdarbhamAM mahatvanA che. grInsa ke koskAMmAM rajU thayelI pazcima yuropanI koI AdarzarUpa kathAmAM amuka khAsa lAkSaNika zailI hoya che, ma zailIno aitihAsika tathA bhaugolika kSetra vistAra keTalo ? baLI mA zailI ne anurUpa evA kathA rUpAntarane parIkathA evaM nAma ApIe to ApaNane e praznano sadA sAmano karavAno raheze ke amuka kathA kyAre parIkathA hatI ane kyAre na hatI. ane zailInI apekSAe amuka rUpA

Page #105
lokakathA adhyayananI aitihAsika bhaugolika pati ntara parIkathA che ane amuka nathI te tathya baje racanA athavA kathA-tattvamA thayelA kayA parivartananI samajutI ApavAnI rahe che 1 mA praznano vastulakSI kasoTI karavI zakya che. ane te kadAca' parIkathA aMgenI samagra vicAraNA spaSTa karI mApaze. dhessela skI jene kaMIka pAchaLanA samayanuM bhane vidagdharUpa [sophisticated form [kadAca renezA karatA prAcIna nahIM evaM] ghAre cha, ane vAnasyoDo jene sAmAnya bhAropIyanA AdikAlathI vArasAgata rUpa tarIke gaNAve che, te banne eka ba vastunI vAta nathI karatA. racanA ane vastu paratve puratA pramANamAM lakSa mApavAmA Avyu hoya evA aneka saMzodhana mAvimA bahAra paDaze. jyAre lokakathAvide kathAnA jIvaMta itihAsa aMgenA sarva tathyonuM saMzodhana karavA mATe, potAno banato prayAsa kayoM hoya che tyAre manovijJAnI, samAjazAsI bhane nRtattvazAstrI mATe pUrato avakAza rahe che. hAlaparyanta mA zAsano lokakathA ne samajavA marthe alpapramANamA upayoga thayo che. kemake mA prakAranAM lokakathA aMgenA nathyo paNa malpa pramANamA jJAta hatA. jyAre prApta sarva rUpAntaronA abhyAsa dvArA lokakathAnA mULarUparnu anumAna cokasAIthI karavAmAM Avyu hoya tyAre mAnasazAstro mAnasazAstranA siddhAnta anusAra mA mULarUpa viSe anumAna karI zake che. ane jyAre te eka rUpAntarathI anya rUpAntaramA kayAM kayAM parivartano thayA che te jANe che tyAre te mA parivartano maMgenoM kAraNo nakkI karavAno prayAsa kare che. enI pAse amuka kathAmonI, zuddhatA ane sUkSmatAthI goThavelI, sarva sAmagrI hoya che. to zu mA pramANe prApta thayelI bhAdhAra-sAmagrI maukhika parivartana aMgenA mAndrenA siddhAntane yathArtha Thekhe cha ? lokakathAvidne mAnasazAstrIo sahAyabhUta jaNAyA nahIM, kemake A mAnasazAstrImo kAMto mA maukhika paramparAnI paddhati aMge ajJa hoya che athavA to teoe mA paddhatino upayoga kayoM hoto nathI. have evI apekSA rAkhavAmAM Ave che ke kathAnA mULa aMgenAM anumAno Adhunika ane maviziSTa rUpAntaro para AdhAra rAkhatAM nahIM hoya ane kathaka pAsethI kathAnA zrotA sugho kathA saMkramaNa kare che, te daramyAna emo thayelA vAstavika parivartano aMge have upalabdha thatI sarva AdhAra sAmagrIne, smRti bhane vismRti aMgenA abhyAsane prAyogika anubhava uparAnta, lakSamA leze.

Page #106
kanubhAI zeTha koI paNa jAti [race] nA sAMskRtika itihAsamA lokakathA eka agatyano aMza che, tRtasvazAstrI mane baghI mAnava saMsthA bhae (Human institutes ) vividha kathAbhonA vizALa pramANamAM vikasita thatA jIvana - itihAsano upayoga potAnI zodhanI samajaNa arthe karavo joIe. jeTalA vadhu pramANamA ke saMkhyAmAM her lokakathAne yathArtha rIte samajaze teTalA pramANamAM emanuM mAnavanI samagra bauddhika ane saundaryalakSI jindagI aMgenu maMtavya vadhu spaSTatara bhane vadhu cokkasa banaze 70

Page #107
tattvArthasUtra - aitihAsika mUlyAMkana kRSNakumAra dIkSita tattvArthasUtranA kartA umAsvAtinA samaya (lagabhaga I. sa.nI trIjI-cothI zatAbdI) sudhImAM jainoe svIkarelA vividha vidyAzAkhAo saMbaMdhI saiddhAntika matono saMgraha eTale tattvArthasUtra. dasa adhyAyomAM vibhakta tattvArthasUtra prathama adhyAyamAM jJAnamImAMsAviSayaka, bIjAmAM prANIjagatanA vyAvahArika abhyAsane lagatI, trInAmA ane cothAmAM paurANika lokabhUgoLa vizeno, pAMcamAmAM prameyamImAMsAviSayaka bhane chathI dasa adhyAyomA AcArazAstranI samasyAo hAtha dhare che. paraMparAprApta sAmagrIne goThavavA mATe temaNe pasaMda karela khokhu - coka? (framework) khAsa nodhapAtra che kAraNa ke prathama adhyAyanA prAraMbha ja tebho jAhera kare che ke samyakadarzana, samyakjJAna ane samyakcAritra e traNa mokSamArganA ghaTako che (1.1) ane pachI spaSTa kare che ke samyakdarzanano artha che jIva, ajIva, mAnava, baMdha, savara, nirjarA ane mokSa e sAta mULabhUta tattvomAM zraddhA (1 2,4.). prathama adhyAyano zeSa bhAga samyak ane asamyak jJAnanA nirUpaNamA rokAyelo che. bAkInA nava adhyAyone be dRSTie joI zakAya. te A pramANe-koi kaho zake ke bethI pAMca adhyAyo samyakjJAnanA zakya viSayo kayA hoI zake te ApaNane jaNAvIne jJAnanirUpaNane ja AgaLa dhapAve che, jyAre chathI dasa adhyAyo samyak cAritranuM nirUpaNa hAtha dhare cha; athavA to koI kahI zake ke bethI pAMca adhyAyo jIva ane ajIva e be tatvonu, chaTo adhyAya Asravatattva, AThamoM adhyAya baMdhatattvana, navamo adhyAya savara ane nirjarA tattvornu ane dasamo adhyAya mokSatattvana nirUpaNa kare che, (sAtamA adhyAyanI sthiti A rItithI viruddha che kAraNa ke te aMzataH mAnavaviSayaka samasyAna ane aMzataH savaraviSayaka samasyAnu nirUpaNa kare che). game tema paNa, koI paNa vyakti Upara evI chApa avazya paDavAnI ke samyakdarzana, samyajJAna ane samyakcAritra A traNa sAthe maLIne mokSano mArga bane cha e maMtavya tema ja samyadarzana eTale jIva, ajIva, Akhava, baMdha, saMvara, nirjarA bhane mokSa mA sAta tattvomAM zraddhA e baneya maMtavya jaino prAraMbhathI ja dharAvatA hovA joIe, bhane tema chatAM hakIkata to e che ke A beya mAnyatAo umAsvAtinA samayamAM navo hatI A banne mAnyatAono kramazaH vicAra karIe.

Page #108
192 kRSNakumAra dIkSita prAraMbhathI ja jaina granthakAro sAdhuno kevo AcAra mokSadAyaka che tenI carcA karatA hatA, ane vakhata Avye pAchaLatho temaNe dharmaniSTha zrAvakano kevo bhAcAra svargadAyaka che teno carcA zarU karI kAraNa ke sAdhu thayA vinA mokSa pAmavAno koI prazna ja na hato A uttarakAlona bhUmikAe jaina mAgamAnI satyatAmA zraddhA samyakacAritramI anivArya pUrvazarata che e vAta upara tema ja jaina bhAgamomAM zraddhA jAge te mATe temanu zravaNa karavU joIe e bAta upara bhAra mUkAvAnuM zarU thayu. mA aMtima matavyanI lokabhogya vicAraNA uttarAdhyayananA bojA adhyayanamA che; tyAM graMthakAra kheda vyakta kare che ke manuSyajanma durlabha che, manuSya janmatho vadhu durlabha jaina AgamonuM zravaNa che, mA zravaNathI vadhu durlabha jaina AgamomAM zraddhA che ane A zraddhAthIya vadhu durlabha to jaina AgamonA upadeza pramANeno AcAra cha, bhA ja maMtavyano kaIka zAstrIya vicAraNA dazAzrutaskaMdhanA dasamA adhyayanamA che; tyAM AcAra pramANe manuSyonI kakSAo pADavAmAM Avo cha kAraNa ke tyAM kA che ke keTalAka to jaina Agamona zravaNa paNa karatA nathI, keTalAka temanuM zravaNa kare che to temanAmAM zraddhA gharAvatA nathI, keTalAka temanAmAM zraddhA dharAve che to temanA upadeza pramANe AcaraNa karatA nathI, keTalAka temanAmAM zraddhA dharAve che ana sAye sAye semanA upadeza pramANe AcaraNa paNa kare che. jyAre umAsvAti jaNAve che ke vyaktimA samyakadarzana nisargathI yA adhigamane pariNAme janme che (13) tyAre tebho pote paNa A ja maMtavyane nirdeze che-nisargano prathama vikalpa virala le jyAre bIjo vikalpa jaina zAstro bhaNavAne pariNAma jaina zAstromAM jemane zraddhA jAge che temane anulakSIne che; tethI samyakadarzana, samyakUjJAna ane samyakcAritra traNa sAye maLIne mokSamArga bane cha ema kaheto vakhate jainazAstronA zravaNamAtratho kaIka judu' 'samyakjJAna' dvArA temane abhipreta hovu joIe. samyakdarzananI sAthe sAthe A rIte samyakjJAnane svIkAravAnI jaina paraMparA na hatI eTalaM ja nahi paNa jaina saiddhAntiko dvArA svIkRta eka anya mantavya pramANe samyakradarzanatho svatantra navI ja prApti tarIke samyakujJAnane nirUpa, jainane mATe azakya hA~,, kAraNa ke A saiddhAntiko mAnavA lAgyA hatA ke jyAM sudhI jainazAstromAM zraddhA na jAge tyAM sudhI je kaI jJAna vyaktimA hoya che te mithyAjJAna che paraMtu tepanAmAM zraddhA jAgatAM te ja jJAna ApoApa samyajJAna banI jAya che; umAsvAtie pote mA mantavyatuM spaSTIkaraNa kayu che (1, 32-33). tethI, samyakdarzanathI atirikta navI prApti jANe ke samyakjJAna hoya evaM jyAre

Page #109
73 tattvArthasUtra-aitihAsika mUlyAMkana umAsvAti kahe che (teo samyakajJAnane navo prApti tarIke gaNe che e vastu samyakdarzana samyakjJAna vinA prApta karavu zakya che paraMtu ethI UlaTuM zakya nathI evI emanI dalIla [bhASya 1 1] uparatho spaSTa thAya che ) tyAre umAsvAti zuM kahevA mAge che te samajavu kaThaNa che evaM sUcana karavAmAM Avyu che ke samyakrajJAnartha umAsvAtine jaina zAstronu pUrNa jJAna abhipreta che, ane tema hoI zake; paraMtu dhyAnamA rAkhavAna e che ke mokSaprAptinA anivArya upAya tarIke jaina zAstronA pUrNa jJAna upara bhAra mApayo te jaina saiddhAntika vArasAnuM aMga nathI. je banyu lAge che te to e che ke umAsvAtinI najIkanA samayamA jaina saiddhAntikone e viSamatArnu bhAna thayu ke bhAratIya dArzanikomA moTe bhAge eka mAtra temo ja evA hatA jemaNe mokSaprAptinA anivArya upAya tarIke samyakjJAnane mAnyu na hatu temanI viziSTa aitihAsika pazcAdbhumikAnI dRSTie joIe to A saMdarbhamAM samyakdarzana ane samyakcAritrano ullekha na karavo temane mATe azakya hato, tetho temaNe te bemAM samyakjJAnane mAtra umerI dI, ane jAhera kayu ke te traNa sAthe maLone mokSano upAya che. alabatta, jyAre ajaina dArzanikoe pragaTa kahyu ke mokSano upAya ekamAtra samyakjJAna che tyAre teo garbhita rIte samajatA hatA ke A samyajJAna jainonAM samyakdarzana ane samyakcAritra jevAM kazAkathI sahacarita hoya che, paraMtu noMdhavA jevI vAta e che ke temaNe A muddo kadI spaSTapaNe vyakta karyo na hato tevI ja rIte, jANe ke samyakdarzana bhane samyakcAritra sAdhe maLIne mokSano upAya che evujaina dArzaniko jyAre kahetA hatA tyAre teo garbhita rIte samajatA hatA ke A samyakdarzana bhane samyakcAritra ajaina dArzanikanA samyakjJAna jevA kazAkathI sahacarita hoya che, paraMtu A vAta temaNe khUba moDo spaSTapaNe vyakta karI, bhane jyAre te spaSTapaNe vyakta karI tyAre samyakdarzana pUrve samyakjJAna kadI udbhavatuM nathI paraMtu samyakdarzananA udbhava pachI to samyajJAna ApomApa udbhave che evA jaina siddhAntanA kaMIka lAkSaNika matane pariNAme muzkelImo UbhI thaI mA ra te ja, jaina graMthakAro spaSTapaNe ane svAbhAvika rote ja samAna hatA ke teo je vicAro upadeze che temane vize kaIka vilakSaNatA che, paraMtu A badhA vicAro samagrapaNe samAviSTa thaI jAya evo potAnI kalpanAono saMgraha (arthAt tattvono viziSTa gaNa [ set ]) prastuta karavAnI paraMparA temane prApta thaI na hatI, jyAM saiddhAntika tattvonI dhyAna khece evI lAMbI yAdI ghaDavAmAM AvI che ane jyAM A tattvone

Page #110
kRSNakumAra dIkSita svIkAravAM ucita che tema ja na svIkAravA anucita che evI vAta upara bhAra makavAmAM Avyo che evA sUtrakRtAMga 2.5.12-28 ane aupapAtika 133 jevA gadyakhaMDamA A dizAmAM kaIka zarUAta thaI che. paraMtu uttarakALe e bhAna thayu ke tattvonI AvI lAMbI yAdIne banI zake teTalI TukAvIne eka ghoraNarUpa banAvI devI joie, ane pariNAme dharmaniSTha Adarza jaina zrAvakanI saiddhAntika sajjatAne varNavatI vizeSaNarUpa padAvali astitvamA AvI. dharmaniSTha mAdarza jaina zrAvakanA nirUpaNa daramyAna A padAvali sau prathama sUtrakRtAMga 2 2.24 mA dekhA de che bhane paLI bhagavatI 2.5, aupapAtika 2.20 ane bIje ThekANe tenI punarukti thayelo che. Adarza jaina zrAvakane nIcenA bAra tattvonuM jJAna hoya che ema mahI jaNAnyu che. (1) jIva (2) ajIva (3) puNya (4) pApa (5) Asrava (6) savara (7) vedana (8) nirjarA (9) kriyA (10 ) adhikaraNa (11) bandha (12 ) mokSa kriyA ane adhikaraNa sivAyanAM badhAM tatvo sutrakRtAMga ane aupapAtikagata pelI pUrvakAlIna be lAMbI yAdIomA paNa Ave che (hakIkatamAM, sUtrakRtAMganI yAdImAM adhikaraNane sthAne akriyA che), uparAMta, sUtrakRtAMganI yAdonAM bAra tattvomAM gaNAvela vedanatattva uttarakAlIna prathomA maLatuM nathI, uttarakAlIna graMthomAM to mAtra agIyA tattvo ja upalabdha thAya che. A badho astavyasta dekhAtI mAhitI navatatvasiddhAntanA aitihAsika mUlyAMkana mATe prastuta cha, kAraNa ke jyAre nirdiSTa gadhasaMDo lakhAyA tyAre A siddhAnta pracalita na hoI zake. A siddhAnta pramANe jaina saiddhAntika matornu samagra tantra jova, ajova, puNya, pApa, Azrava, baMdha, savara, nirjarA ane mokSa A nava tattvomAM samAI jAya che, A nava tattvo khAsa dhyAna na kheMce e rIte (bIjAM tattvo sAthe) A gadhakhaMDomAM niyatapaNe che. A gayakhaMDono sadarbha nitarAM spaSTa karI de che ke jyAre te gadyakhaMDo lakhAyA tyAre navanavanoM siddhAnta pracalita hota to tebhoe je hAtha AvyAM te boM tattvono ullekha na karyo hota paNa mA siddhAnte jemane khAsa dhyAnapAtra banAvyAM che te nava tattvono ja ullekha kayoM 1 ame bhA viSaya upara je kahevAnA chIe tene dhyAnamA rAkhI kahevu joie ke ma bhagaNana uttarakAlIna lahiyAbhonI bedarakArIna pariNAma che.

Page #111
tasvArthasUtra-aitihAsika mUlyAMkana hota. A middhAntanI potAnI ja vAta karIe to, te siddhAnta atyanta prabaLapaNe UThelI saiddhAntika mAgane satoSavA ghaDavAmA Avyo hato, kAraNa ke have zakya teTalA badhA ja lAkSaNika jaina vicAronI-tatvonI-yAdI banAvavAnA prazna na hato paraMtu jaina saiddhAntika matonu samagra tantra jeTalA tattvothI Avarita thaI jatuM hoya teTalA ja tatvonI--binajarUrI tatvone sthAna ApyA vinA-yAdI ghaDavAno prazna hato. pariNAme challe astitvamA AvelI 12 tattvonI yAdInI bAbatamAM vadhArAnA binajarUrI tattvone dUra karavAnI sAvadhAnIpUrvakanI kriyA thaI. jyAM sudhI prameyamImAMsAviSayaka maMtavyone lAgevaLage che tyAM sudhI jIva bhane ajIva be tattvoe dekhItI rIte ja potAnI jAtanI pUrepUrI saMbhALa lIdho-potAno jAtane pUrepUrI TakAvI rAkhI, paraMtu jemane AcAramImAMsAviSayaka maMtavyo sAthe sabaMdha hato te zeSa dasa tatvomAM nirarthakatAo hatI. janma-maraNacakranA baMdhanano artha dharAvatuM baMdhatatva bhane A cakramAMthI chuTakArAno artha dharAvatuM mokSatattva mA be tattvo upayogI hatAM e to saheje samanI kAya che, paraMtu vadhArAmA je jarUra hatI te baMdhanA hetubhUta eka tatvanI ana mokSanA hetubhUta bIjA tattvanI. paraMtu keTalIka aprastuta bAhya vicAraNAoe badhatattva ane mokSatattva uparAMta be nahi paNa pAMca tattvo svIkAravArnu jarUrI banAvyu. te A pramANe. sArA evA prAcIna kALathI bhAsavane sasAracakramA jakaDI rAsvavAne javAbadAra sAmAnya mANasanA AcAra tarIke samajavAmA bhAvato, ane mA saMsAracakramAMthI muktine mATe javAbadAra Adarza sAdhunA vainAyaka mAcAra tarIke saMvasne samajavAmAM Avato, paraMtu pachI tarata ja puNya mane pApa e be tatvo umeravAmAM AvyAM--puNya eTale zubhajanmanA hetubhUta sukRtyo ane pApa eTale azubha janmanA hetubhUta duSkRtyo. have evaM lAgyu ke mAnava-saMvara e be tatvono eka upayoga che, jyAre puNya ane pApa e be tattvono bIjo upayoga che, ane tethI cAreya tattvone baMdha ane mokSa e be mULabhUta tattvo sAthe rahevA devAmA mAvyA. pAMcamA tattva nirjarAne bIjA khAsa kAraNasara rahevA devAmAM Avyu mULe to vedana ane nirjarA be tattvono ghaniSTa avinAbhAva saMbaMdha che, ane jaina paramparAnI lAkSaNikatA tarIke temanA upara khAsa bhAra mUkavAmAM Avato hato. Ama jaino sArAM-narasAM kRtyone pariNAme AtmAne lAgatuM bhane temanAM phaLanA moga pachI AtmAthI chuTuM paDI jatuM 'karma' nAmarnu eka jAta, paudgalika arthAt bhautika dravya mAnatA thayA hatA. pUrve karelAM kRtyanAM phaLane bhogavavAno prakriyA vedana kahevAtI, AtmAthI 'karma'dravyanA dUra

Page #112
75 kRSNakumAra dIkSita thavAnI prakriyA nirjarA kahevAtI. bAM na karmadravyane dUra karyA sivAya mokSa thaI zakato nathI evaM manAtuM hatuM eTale evI samajaNa sadAya rahI hatI ke sAdhuno AcAra puSkaLa nirjarA kare che; paraMtu dhIme dhIme vakhata jatA bhArapUrvaka kahevAvA lAgya ke sAdhue (ke anya vyaktie) karelaM tapa na A puSkaLa nirjarAno upAya cha - A jAtanI nija no pUrvakRtyanAM phaLabhogane pariNAme thatI sAmAnya prakAranI nirjarAthI bheda karavAmAM bhAgyo. navatattvAsaddhAntamA savara uparAMta nirjarAne svIkAravAmA AvI kAraNa ke mahI nirjarAthI abhipreta hatI pelI tapa dvArA thatI puSkaLa nirjarA ane saMvarathI abhipreta hato sAdhunA Adarza mAcArathI (mane tapathIya) thato navAM karmadravyanA sacayano-Astrabano-nirodha. umAsvAtinA 9.2 ane 9.3 sUtro pAchaLa A samaja rahelI che. sUtra 9.2 sAdhunA te AcAro gaNAve che je savaranA upAyabhUta che bhane sUtra 9.3 (juo 8.24 paNa) tapane vize jaNAve che ke te nirjarA paNa kare che. hakIkatanA A pAsA upara keTalAka saiddhAntikAe eTalo badho bhAra Apyo ke teo mokSamArganA ghaTaka tarAke kevaLa samyak darzana, samyakjJAna ane samyakcAritrane ja nahi paNa tapaneya gaNavAnI hade gayA- (udAharaNArtha,) mA mata uttarAdhyayananA virala (ane uttarakAlIna jaNAto) racanAomAM sthAna dharAvatA tema ja navatattvasiddhAntane sthAna ApatA 28mA adhyayanamA svIkAravAmA Anyo che ApaNe joyuM tema, A manano svIkAra umAsvAtie kayoM natho vadhArAmAM, umAsvAtie navatattvasiddhAntamAM paNa sudhAro kayoM che. temane potAne lAgyu ho, joIai ke jo Anava baMdhana kAraNa hoya, puNya zubha baMdhanu kAraNa hoya ane pAna azubha baMdhanuM kAraNa hoya to puNya bhane pApa AsravanA avAntara medo na hovA joIe, tetho temaNe navatattvanA siddhAnte svIkArela tattvonI sUcImAthI puNya ane pApane paDatAM mUkyAM bAcAraviSayaka mULabhUta tatvono saMkhyA sAtamAMtho pAMca karavAmAM ja umAsvAtinuM kArya samApta thaI jatu na hA~, te to kevaLa zarUmAta hato. temanuM kharaM kAma to Asava, bandha, savara, nirjarA bhane mokSa A pAMca tattvonA cokaThAmA vArasAgata AcAraviSayaka jUnI ane navI carcAone goThavavAna hatuM. temaNe te kAma kevI rIte pAra pADayu te ApaNe mATe jhINavaTabharyA abhyAsane pAtra che. ___zarUmAtathI ja jaina prathakAro saMsAracakramA mAnavanA bandhana kAraNa aneka duSTa kriyAmao evaM kahetA AlyA hatA. vakhata jatAM mA kriyAono vividhaprakAre sUcIo taiyAra thaI, ane amuka eka saMdarbhamA eka sUcI pradhAnapaNe rajU karavAmAM

Page #113
tattvArthasUtra-aitihAsika mUlyAMkana AvatI jyAre bIjA saMdarbhamAM bIjI. umAsvAti potAnA 6. 6 sUtramA bhAvI cAra saMcIono nirdeza kare che, ane temane prApta graMtho upara svataMtrapaNe dRSTipAta karatA spaSTa jaNAya che ke A cAra sUcImo vadhatAochA pramANamA upayogamA levAtI o graMthonA keTalAka gadhakhaMDomA kayuM che ke pAMca aprato karmabandhana kAraNa cha, keTalAkamAM ko cha ke cAra kaSAyo karmabandhana kAraNa cha, keTelAkamA kaya ke ke pA~ca indriyonA viSayaunoM bhoga karmabaMdhana kAraNa che, keTalAkA kahAM che ke pAMca kriyA au (vastutaH pAMca kriyApaMcako arthAt pacIsa kriyAo) karmabandhana kAraNa ke. AmAMnI pratyeka sUcIne tenI pautAno itihAsa che te umAsvAsinI samajabahora cha, udAharaNArtha, sUtrakRtAMga 2. 2nI kriyAviSayaka carcA te samayanI hovI joIye jyAre umAsvAtie jaNAvela koI paNa kriyApaMcaka ghaDavAmAM Avyo ne to. vaLI temaNe jaNAvela vraNa kriyApaMcako to bheTalA badhA uttarakAlIna ke ke pUrvakAlIna koI carcAmA temano ullekha nathI--mA traNa kriyApaMcakone saMpahasUcorUma sthAnAMgamA naudhavAmA vyA che ane temAM paNa te pAchaLathI umerAyA hovA joIe. parantuM A aitihAsika dRSTinA abhAvanI bAbatamA umAsvAti ApaNA bIjA badhA prAcIna graMthakAronI sAthe che, ekalA natho. prastuta sUtramA umAsvAti sAmAnyapaNe karmabandhanI vAta nathI karatA paNa karmabandhanA eka prakAra sAparAyika karma pandhanI vAta kare che, parantu tethI ApaNe je kahevA mAgIe chIe temA kaI pharaka paDato nathI. kema' samajAvoe choe. karmabandhabanA Ipithika prakAratho karmabaMdhanA soparAyika prakArano bheda jaNAvavAmAM Avyo che. Ipithika karmabaMdha Adarza sAdhunI dinacaryAthI thAya che bhane tenI mAnI lIdhelI vizeSatA e che ke kriyAna phaLa te ja vakhate ane tyAM na bhogavAI jAya che eTale phalabhoga mATe punarbhava jarUrI nathI mApaNA prastuta prayojana mATe jene punarmava jarUrI nathI te karmabaMdha karmabaMdha na hoI prastuta sUtramA umAsvAti karmabandhano ja vAta kare che bhane karmabandhanA koI eka khAsa prakAranI vAta karatA nathI ema dhAravAmA ame sAcA choe. umA. svAtine naDatI bIjI muzkelI vadhu gaMbhora che. sUtra 6.3-4 mA kahayu che ke sukRtyothI puNyakarmano bandha thAya che bhane duSkRtyothI pApakarmano badha thAya che. paraMtu hamaNA ja ApaNane kahevAmAM Avyu tema jo bagho karmabaMdha avata, kaSAya, indriyaviSayabhoga bhane kriyAne kAraNe thato hoya to sAgaM kRtyo puNya karmano baMdha kevo rote karI zake e samajavU kaThaNa che. 6. 11-16 sUtromAM jANe ke garmita

Page #114
kRSNakumAra dIkSita rIte muzkalIno ukela sUcavyo che, kAraNa ke tyA ApaNane A ke teM jAtanAM kRtyojemAMnA keTalAMka dekhItI rIte ja sArAM che bhane keTalAka narasAM che-dvArA baMdhAtAM karmoMnA bheda-pramedo vize kA che. tema chatAM kharekhara to muzkelI aNaukalI ja rahe che kAraNa ke AvI rIte gaNAvelAM sukRtyone kevI rIte avata, kaSAya, indriyaviSayabhoga ke kriyAno prakAra gaNI zakAya ? umAsvAtine nyAya karavA ApaNe svIkAra joIe ke A muzkelI to karmasaiddhAntikoe karela A samasyAnA nirUpaNamAM paNa rahI che ja, kAraNa ke temaNe spaSTapaNe sukRtyo (-zubhakarmo) ane duSkRtyo (azubha kamoM) evo vibhAga (je vibhAganI nodha umAsvAtie sUtra 8. 26 mA lodhI che) karyo che bhane umAsvAti sUtro 6.1126 mA temane ja kevala anusaryA che, tema chatAM karmabandhanA hetubhUta kRtyonI karmasaiddhAntikonI pramANabhUta (standard) sUcImAM to kevaLa duSkRtyo ja che-jema umAsvAtie ghaDelI yAdImAM che tema; A pramANabhUta sUcImAM mithyAtva, avirati, pramAda, kaSAya ane yoga (8.1.) che, jemAMnA prathama cAra duSkRtyarUpa ja che jyAre pAMcamo yoga-jeno artha kevaLa kRtya che-AcArazAstrIya dRSTie sAro ke naraso nathI, taTastha che; yogane sUcImA gaNAvavAnu prayojana e che ke tenAthI mAdarza sAdhunA e kRtyo je karmabandha karavA chatAM punarbhavanu kAraNa nathI temane AvarI levAya. koI dalIla kare ke A yAdomAM gaNAvela viSayono (items) krama temanI uttarottara moThI ane mochI duSTatAno nirdezaka cha, parantu A vAta umAsvAtinI sUcI bAbatamA sAcI nathA. athavA to tema hoI paNa zake, parantu A yAdogata badhAM ja viSayo duSkRtyarUpa ja hovAtho umAsvAtinI sUcI viruddha je Apatti uTha vavAmA AvI che te karmasaiddhAntikonI A sUcI viruddha paNa rahe cha ja. ema to na ja kahI zakAya ke umAsvAtine puNyakarmanA bandhanI samasyAmAM kaI khAsa rasa na hato, kAraNa ke dharmaniSTha zrAvakanA AcArane temaNe mahatva Apyu cha; ane dharmaniSTha zrAvakano AcAra (sAdhunA AcAranI jema mokSadAyaka nathI) paNa zubha janma yA svarga- kAraNa che evaM mAnI levAmAM Avyu hoIne ene mahattva ApavAnI sAthe ja A samasyA vizALa pAye Umo thAya che. A kAraNe navatattvasiddhAnte mAnava mane saMvaranI sAthe sAthe puNya ane pApane paNa svIkAryA'; ane A kAraNe ja tattvonI sUcImA puNya bhane pApane na gaNavA chatAM umAsvAtie vistAgtho zrAvakAcAranu nirUpaNa kayu, mA vastu eno rIte prakAza pheMkanArI che. Ama umAsvAti sAtamo

Page #115
nasvArthasUtra-aitihAsika mUlyAMkana Akho adhyAya vratano mamasyAnA nirUpaNamA roke che-mahAvratanA zIrSaka noce sAdhunA AcAranI mane aNuvananA zIrSaka noce zrAvakanA mAcAranI carcA kare che. temane mAma karavU paDyuM kAraNa ke sAmAnya cokaThAmA bonA dvaividhya nI samasyAnu nirUpaNa ArabanA zIrSaka nIce ke saMvaranA zorSaka nIce kase zakAya tema na hatu-AmravanA zIrSaka nIce kI zakAya tema na hatuM kAraNa ke mahAvana saMvarano bheda che, mAnavano bheda nathI; savaranA zIrSaka nIce karI zakAya tema na hatu kAraNa ke aNuvrata Asravano meda cha, savarano bheda nazI. (navamA adhyAyamA nirUpelI) savaranI samasyAnI bAvatamAya umAsvAni te ja padvati AnAve che je temaNe AnavanI samasyAnI bAcanamA apanAko che, arthAt ahoM paga mokSanA hetubhUta mAmavAmAM AvelI Adarza sAdhunI painayika kriyAonI vividha sUcIo teo Ape che-je sUcomo judA judA graMthomAM ghaDavAmAM AvI hatI ane vadhatAochA pramANamA prAcIna hatI. Ama dekhIto rIte ja sautho prAcIna sUcI traNa gupti ane pAMca samitionI hatI, bAvosa pariSahonI sUcI paNa ThIka ThIka prAcIna hatI, pAMca cAritronI sUcI bahu prAcIna na hatI, bAra anuprezAnI sUcI ane dasa dharmonI sUco banne khUba uttarakAlona che. vadhArAmAM be prakAranA tapanItemanA prabhedo sAye-sUcI prAcIna haze paNa bahu prAcIna to nahIM. nirjarAnI samasyA 9. 47 mAM nirUpavAmAM AvI che jyA ApaNane e matalabarnu kahevAmAM Avyu che ke AcArano dRSTie mANasa jeTalo vavu zuddha teTalo vadhu puSkaLa nirjarA te kare che-umAsvAtinI pAyAnI samajaNa mA prazna paratve je che teno nirdeza ApaNe pahelAM ko gayA choe. karmabandha ko rote thAya che ane mokSa kevI rIte thAya che teno vigatomA saiddhAntika gUMca Uto natho ane te vigatonuM varNana kramaza' mAThamA ane dasamA adhyAyomA che Ama AsvAtipa vArasAgata AcAracarcAonA samagra rAzine aan| bandha, savA, nirgarA ane mokSa A pAMca tatvonA cokaThAmA goThavo dIgho. A rote sagRhIta sAmagrI prAya' sarvagrAho che bhane tenI goThavaNI prAyaH vyavasthita che, pAntu A badhAno eka doSa e che ke graMthakAramA aitihAsika dRSTino abhAva hovAtho prAcIna, nUtana mane madhyavartI vastuono kharAba rIte seLameLa thaI gaI che parantu jevaM che tevA tatvArthasUtrano vicAra karIe to umAsvAti ApaNane je kaI ApI zakyA che te te paristhitiomA to ghaNuM utkRSTa gaNAya. [ekathI pAMca adhyAyomA saMgRhIta sAmagrInI bAbatamA kartAnI aitihAsika dRSTinI svAmIne lodhe, samagrapaNe vinA rIe to, kaI aNara AvatI natho. bhAma hoIne A adhyAyo temanAmA carce ko jaina mAnyatAonI atyanta upayogo prastAvanArUpa banI rahe che.]

Page #116
kenal is primarily inte et researches in Medley Hoco emphasis will de languages, literato y sources of that perk to give sofficient spac halos embodying or sches; abstracts of thes Ished Sanskrit, Prakri Appreciations and sur is and medieval Impor Statement about ownership and other particulars about Sambodh, the quarterly Journal of L D. Institute of Indology, Ahmedabad to be published in the first issue every year after the last day of March Form 1v (See Rule 8) 1, Place of Publication Ahmedabad 2. Periodicity of its Publication Quarterly 3. Punter's Name 1 Swami Shri Tribhuvandas flichtbrow light Nationality 31 Shastry, Indian Culture. Address Shri Ramanand Printing Press, Kankaria road. of Contributions Ahmedabad -22 2 K B. Bhavsar Swaminarayana Mudran Ualversity; criticale Mandir, 46 Bhavsar Society old Hindi, OK Nava Vadaj Ahmedabad-13 4 Publisher's Name Dalsukhbhai Malvania Lesotices of manuscript Nationality Indian Address L D. Institute of Indologgal Ahmedabad -9 5. Editors' Names 1 Dalsukh Malvania plia of Articles 2. Dr H. C Bhayanib should be written in 1. L. D Institute of Indo blowing four language logy Ahmedabad-9 Onlarati and Englis 2 School of Language teks eritten in languag bylisch should be accompi Gujarat University, weary in Eaglish Ahmedabad-9 6 Names and Addresses of L D Institute of Indology cssederation Individuals who own the Ahmedabad - 9 AWL D, Institute of Ind Newspaper and partners or beruntum to the author shareholders holding more purballons are accepted than one-percent of the total capital Lual Subscription 1, Dalsukh Malvania, hereby declare that the particulars given above are true to the best of my kaowledge and beliel de Dalsukh Malvani S. Dollar Signature of publisher erkes will be pablished Rs. Sh.

Page #117
particola of Indolog, after the pe Other Rules se Journal is primarily intended to jote researches in Medieval Indian bad uro. Hence emphasis will naturally the languages, literature and tral sources of that period But it ni Shri Th.also give sufficient space to other istry. Indles which throw light on Ancient Ramanan to Culture (1) Contributions intended for publicatlon in the Journal should be type-written (with double spacing) or legibly written on one side only of the paper Copies should be retained by the authors (2) It is presumed that contributions forwarded for publication in the Journal are not submitted elsewhere (3) The copyrigbt of all the contributions published in the Journal will rest jointly in the L D. Institute of Indology and the authors. (4) Ten offprints will be given to the contributors free of charge (5) Titles of books and Journals should be Indicated by single underline. Sanskrit, Prakrit, Hindi, Gujarati terms occurring in the articles written in English should be underlined. The standard system of transliteration should be followed. (6) Those who want their works to be reviewed in the Journal should send two copies of the same, Kankanalens of Contributions dabad-22 - . Bhavsar ributions embodying original Vi arches, abstracts of theses accepted Inarayana the University, critical editions of the lar, 46 Bhareblished Sapskrit, Prakrit, Vadaj Dhramsa, Old Hindi, Old Gujarati dabadi appreciations and summaries of khbhas Mickey want and medieval important original mis; notices of manuscripts and textual 111 cisms will be pablished in the cisms will be pat Institute pa! dabad-9 ulsukh Milium of Articles :: H. C Bboy should be written in any one of D Inglitufollowing four laoguages: Sanskrit, y Ahmed, Gojarati and English. hool ples written in language other than tsh should be accompanied by a jarat Univery in English medabad nstitute dauneration cdabad 9 L. D. Institute of Indology will pay rarium to the authors whose ributions are accepted. ses dans Jual Subscription that the ad Rs. 20/owledge and pe Sh. 30 Dalsult, A. Dollar 5.00 Signature din All contributions and correspondence may please be addressed to Director, L. D. Institute ol Indology, Ahmedabad-9

Page #118
OUR LATEST PUBLICATIONS Rs. 3 Rs. 1 Rs. 3 Rs. 4 32. Philosophy of Shri Swaminarayana by Dr. J. A. Yajnik 34. parafang: 797547aftara: FATTAT TAT:; ! saM0 munizrI mitrAnandavijayajI-- nagIna jI. zAha 35. FANTASTU : -- 1997 ti, to frutat o ITE 36. New Catalogue of Sanskrit and Prakrit Mss. JESALMER COLLECTION - Compiled by Muniraja Punyavijayaji 37. Prakrit Proper Names Pt. II Compiled by Mohanlal Mehta and K. Rishabh Chandra 38. Karma and Rebirth by Dr. T. G. Kalghatgi 39. Jinabhadrasuri's Madanarekha Akhyayika. Pt. Bechardas J Doshi 41. Collection of Jaina Philosophical Tracts Ed. Nagin J. Shah 42. Sanatukumaragariya, Editors Dr H. C. Bhayani and Prof M. C. Mody 43. The Jaina Concept of Omniscience by Dr. Ram Jee Singh Rs. 2 Rs 2 Rs. 11 Re. Rs. 31

Page #119
SAMBODHI (QUARTERLY) VOL. 3 JULY-OCTOBER 1974 EDITORS DALSUKH MALVANIA DR. H. C. BHAYANI 17 2 75 Tud NO. 2-3 L. D. INSTITUTE OF INDOLOGY AHMEDABAD 9

Page #120
CONTENTS The Absolute as Pure Consciousness Kalidas Bhattacharya A Phonological Sketch of Apabhrams'a of the 11th Century A. D w.S. Karunatilleke The Andhau Inscription of Rudrasimha I Rasesh Jamindar samarAiccakahA meM vana evaM AbhUSaNo ke ullekha minakU yAdava gItA aura kAlidAsa gautama paTela uttara bhArata meM jaina yakSI ambikA kA pratimA-nirUpaNa mAruti nandana prasAda tivArI zRGgAramaarI kI zabdAvalI ke mAra. candra guru-stuti-carcarI saM0 ra. ma. zAha tAraMgAnuM ajitanAtha jinAlaya sthapati manasukhalAla semapurA piribaMdaranI vAsupUjya jinanI ghelAkAlIna pratimA ane tene abhilekha trilevanadAsa e zAha, maNibhAI verA ane madhusudana hAMkI vala-kSamAmUrti zrIkRSNa upendrarAya ja, sAMDesara panasundaraviracita kuzalopadezakoza saM0 nagIna jI. zAha

Page #121
1917 A MODERN UNDERSTANDING OF ADVAITA VEDANTA 1. THE ABSOLUTE AS PURE CONSCIOUSNESS Kalidas Bhattacharya Essence and accident taken together, the person called 'I is an individual unit consisting of a body, a mind and what will be shown as its essential presupposition-pure subjectivity, called also pure consciousness Not that the particular body and mind and that pure consciousness remain side by side in clear distinction, nor as even half distinct from one another, from the beginning. It is given as almost a homogeneous unity, fiom out of which the three, with all the sub stages involved, are only progressively distinguished out through a sort of deepening of reflection, much as what happens when forms are distinguished from out of a given situation In a given situation, at the unreflective level, neither forms nor the residuary matter stand distinguished, even so much as half distinguished, and when subtler forms progressively unfold themselves in their respective autonomy-autonomy implying that the forms discovered at each stage can be imagined and tackled by themselves every lower stage is, from the point of view of this distinguishing, understood as one where the form had stood undistinguishedly fused, and the residuary matter = the-fused-state-minus-the-form-distinguislied appears as never realizable in its autonomy but only as indefinite, speakable only in terms of the form distinguished - as what the form is not-its positivity (not denied) being only spoken of as a dark indefinite positive base which that form had somehow been dragged into and fused with In other words, phenomenologically, matter as such as but the self-negation

Page #122
Kalidas Bhattacharya of form, and whatever positivity it has is only that of the unreflective given situation which just es positive, there being no question as to why it was so The relation between tody and the world, between mind and body and between pure consciousness and mind has to be understood in the saine manner This is unlike any ordinary case of distinguishing where when X is distinguished out the remainder is under tood as a clear positive definite Y equivalent to the given situation minus X Dissociation of the stages of freedom, as thus of a different sort, can be best represented by saying that what is now dissociated had earlier, by an inscrutable act of self-negation, deformed itself positively as the given that was started from This is the Advaita principle of ajnana details of which, however, will be taken up later 2 The given that is started from is the ordinary world of things What is first distinguished out of it, as more subjective and, therefore, free so far, is one's body Body which is otherwise a thing among things of the world called Nature or world of objects (jada) is yet in a way not in it Somehow it enjoys a priviledged position If the world is an object of experience to a subject that experiences it, body as the medium of this experience finds a distinct position for itself which is as much in that world of objects as not in it. When an object finds itself to be a medium (means), to that extent it transcends the world and feels drawn toward the subject that uses it as a means As a matter of fact, in that aspect it is felt as I, which is never the lot of any other physical thing of the world Other things of the world can at most be mine, never felt as I Being in the world, the body equally transcends it This relative subjectivity of body is evident in other ways too. The absolute distance and direction of everything and, for that very reason, their distances and directions in relation to one another are due ultimately to the reference of each to my body; and add to this the more intriguing phenomenon that my body is not a mere point-and, what is still more

Page #123
A Modern understanding intriguing, that even its different parts have distances and directions relatively to one another and what it all points to is that when this body is considered as the centie of all reference it is somehow understood as other than a spatial object, though there is no denial at the same time of its being in the space of the world It follows that space in which body finds itself is itself to be understood in some necessary reference to the body that is so far non-spatial Not merely that; anything that is called 'this is so only in relation to my body, and as this body too is often called 'bis' there is no escape from the phenomenological conclusion that it is subjective relatively to every thing of the world The so called objective this is only another name of the self-identity of the thing miscalled that way and falling considerably short of the full meaning of the term, the full meaning being present before me', Body, in short, is as much in the space we perceive as pot in it Phenomenologically, this is more evident when it is a question of body as felt from within ? Mental status (vrttis, better, antahkarana-yrttis) come next to be distinguished in their freedom from this bodily subjectivity They are the states of cognition, feeling and will that are not only felt as somehow dissociate from the corresponding objects-somehow standing at a distance--but also known that way explicitly when we introspect 4 There 1 The so-called objective space with fixed positions, distances and directions of objects in a conceptual construction, a logical device Vide K C Bhattacharyya, Studies in Philosophy, Vol II, 'Subject as Freedom', Chapter III, ed Gopinath Bhattacharyya, Progressive Publishers Calcutta Indeed to K. C. Bhattacharyya I am indebted for all the central ideas developed in these chapters Unconscious traces (samskaras) as never intuitively distinguishable we kecp apait Except, of course, in the case of perception where the mental and the physical coalesce To introspection into perception there is no percept as a presentation other than the object perceived Something like a mental percept is distinguished when an illusion is detected

Page #124
Kalldas Bhattacharya may be an order of relative subjectivity among them, and each of these may have phases relatively inoie toward the subject than others But these questions we may ignore for the present The main point here is that the mental is more subjective than the bodily That mental states have a sort of subjectivity wluch is freer than that of body is almost universally recognised If the bebaviourists and others of theii kin demu, let them note, first, that body itself is either mine or yours or his, and often even felt as I, you, oi he, which is not necessarily the story of other things of the world, and, secondly, that though many statements of peculiar mental occurences and behaviours can be reduced to ones that need not niean these, this does not affect other simpler statements which are not so reducible Whether these simpler statements point 01 not to existent mental states as qualitatively diffe rent from physical ones depends entirely on the theory of ineaning onc upholds Like most Indian thinkers, the Advailin upholds the commonsense theory of meaning which is that whatever is spoken of in a way exists exactly that way, unless in particular specific cases there are reasons to the contrary These states are mental, but they are objects at the same time Felt, in themselves, as relatively more subjective than either body or physical things, they are yet experienced as objects to, and discovered too that way by, intiospection (anuvyavasaja ) or mental perception (manasa-pratyaksa), as the case may be, quite in the same way as things of the world as an illusion Yet the illusory detected as illusory is not wholly dissociated froin the space in which other things are As corrected, it is indeed no longer assertable to be in that space--It cannot be asserted as the resident of the ordinary world-apd yet, even then, its to be in that space, to be a resident of the ordinary worldnot wholly denied either This is what is called introspection in ordinary psychological literature. Very soon we shall be speaking of quite another sort of introspection which, as distinct from psychological introspection, will be called spiritual introspection (sakst-jhana)

Page #125
A Modern Understanding re experienced in-and one may add, though unnecessarily, 'as discovered that way by '-the primary first order cognition Mental states which are primary cognitions are said to be objects to introspection, and other states which are non cogni tive-feelings and wills, for example-are objects for mental perception There is, of course, a difference of opinion among the Advaitins regarding whether mental perception is itself a case of introspection or not 5 Mental states are objects Yet, not only as experienced at the primary unieflective stage but even discovered by introspection, they evince relative freedom, forming a class apart from other things of the world and also fiom body When I am introspectively awaie of my cognition of X, where that Y is a thing of the world, no doubt that X too appears before the introspection, but that it does only as loosely attached to that cognition, tending all the while to slip from it, attention being focussed more on the cognition side than on it; and what all this means is that the mental side not only demands a sort of freedom but has actually half attained it We may feel more assured of this if we distinguish this act of intro spection from another of its kind where, instead of being aware of the cognition-of-an-object, we are aware rather of the object-as-cognised The object in this latter case stands more in the focus and cognition hangs on to it adjectivally in order just to bring to the focus of reflection characters of the object that were not noticed before If this latter type of reflection is also called 'introspection' as it has been by some, it would be introspection of a new kind altogether. It is either merely a better, though secondlevel, cognition of the very object of the first level, with some of its features now revealed for the first time-in which case it is widely different from what we normally understand by the term 'introspection', being similar to that only in so far as it is reflective, or it would mean mere abstraction of the knownness of the object that was known, asserting that known

Page #126
Kalidas Bhattacharya ness us only a property of the object in the formei case the very ue of the term 'introspection' might be questioned, but ir the letter case the use is not illegitimate because, after all. This itWareness is one of knownness But, then, the object of thus 'waleness, the knownness of the object of primary cognition, is not revealed as subjective relatively to that earlier chiect, not icvealed, in other words, as livingly dissociated from that object The only introspection that reveals its object Jet relatively subjective that way is the awareness of my primary cognition of an object, where the distinctive object of the introspection is that cognition (not that object), though with its ei stwhile object somehow both hanging on and slipping This sense of the object of the primary cognition somehowy both hanging on and slipping is precisely what we mean when we say that the cognition is being livingly dissociated from that object and so fai standing as subjective relatively to it Themtrospection that does not reveal this 1elative subjectivity of the primary cognition may be called psychological introspection (anuvyavasaya), the type of introspection we find spoken of in common psychological literature The type of introspection which, on the other hand, reveals that relative subjectivity of the cognition inti ospected may, in contrast, be called spiritual introspection (saksin) It may be noted in passing that the reflective awareness of an object (not of its cognition) ---apparently introspection of the first type-need not always refer to that object through the intervention of an intermediary like knownness or primary cognition though reflective, it may refer straight to the object of the primary level. When there is such straight reference, reflective awareness is, in reality, introspection of the spinitual type (saksin) The illusory snake, for example, detected as illusory, is known straight, though reflectively. Reflective knowledge of snake as lliusory snake, which is the same thing as the retrospective account of what it is in the original experience, 6 Vide KC Bhattacharyya, Studies in Philosophy, Vol II 'Subject ds Freedom', Chapters I and II

Page #127
A Modern Understanding is taken as of the natuie of spiritual introspection because, known as illusory or having been illusory, it is not so far known et ospectively as having been an object like other independent objects--and so fai, one may say, though not coriectly, as having been subjective--though its erstwhile experienced objectivity is not also explicitly denied The retiospective reflective awareness of the illusory snake as having been illusoiy is to be called spuitual intiospection for another reason like the primary cognition which is normally intios. pected spiritually, the object here--that illusory suales revealed to the saksin diect, not through the inteiient1011 of any vrtu That cognition as a mental state is nearei introspection is cleai fiom another consideration also. It is that one finds is extremely difficult to distinguish between this cognition and introspection so far as their stuff is concerned a thing we seldom experience in oui primary cognition of worldly objects where between that cognition and the objects there is a cleai distinction in stuff. Not that there is no stuff-distinction whatsoever between cognition and introspection What we emphasize here is that there is a bit too much of simi: larity between the two The Advaitin holds that cognition as a mental state is made, at least piedominantly, of sata which not only makes it phosphorescent but also works as a bridgeway from all that is object to subjectivity propeIf feelings and willings are also phosphorescent, they too are solar made of sattva, but they do not claim as much nearness to introspection as cognition does While cognition, when intisspected into, shows itself as dissociate from worldly objects and from relevant bodily states and proves that way its (greater) subjectivity, feelings and willings nevel show them selves as dissociate to that degree if there is any question of dissociation from worldly objects it is oblique of a sort, and from bodily states like organic scnsations and genes it

Page #128
Kalidas Bhattacharya coanaesthesia they appear to be as much free as not, perpetually alternating between freedom and fusion Their stuff contains some dominant duller elements, called rajas and tamas Phosphorescence of cognition, or, for the matter of that, of any mental state, is entirely an objective property belonging to it A cognition that is revealed to introspection as an object is revealed ipso facto as phosphorescent Introspective awareness of cognition is thus widely different from its phosphorescence introspection stands apart as subjective in rela tion to that phosphorescent cognition as an object The cognition in question may indeed be subjective relatively to the thing that is cognised, but, assuredly, it is an object vis6-Vis intiospection There is, however, a basic distinction, here too, between psychological and spiritual intiospection As awareness, both indeed are subjective vis-a-vis their objects But because the object of psychological otrospection is only knownness which is in no sense subjective, this type of introspection, in spite of being awareness and, so far, subjective, is logically as much an object too, like any cognition at the primary level Spiritual introspection, on the other hand, dissimilar in this respect to any primary cognition, in so fai as what it reveals it reveals as subjective, cannot itself be an object again to another ulterior awareness. Psychological introspection is on a par, so far, with ordinary cognitions, and one may not un reasonably claim that its existence has, therefore, to be known by another cognition which, now on a par with spiritual introspection (because its object is awareness as subjective) would refuse to be revealed by still another cognition. Spiritual introspection is self-revealiog, logically, psychological introspection is not so It often appears that the Advaitin has taken all intros pection to be self-revealing. If this is so, it is because he has not recognised any psychological introspection Anuvyavasaya,

Page #129
A Modern Understanding... with bim, is basically saksi-jnana, the only difference between the two being that, because of some defect, anuvyavasaya is a temporary affair whereas, because of tbe absence of that defect. saksl-jnana is, at least relatively, abiding? More of this later. Unless otherwise specified, from now on we shall mean by ' introspection' the spiritual type only It may be noted that even in the absence of introspection we are aware of every primary cognition unreflectively Assuredly, this unreflective awareness is more than mere phosphorescence of that cognition. For while many phosphorescent things may go unnoticed there is no case of a cognition that 1s not noticed immediately as it occurs even though no intiospection has intervened. The whole thing may, however, be understood as follows Jotiospection not to intervene does not mean that it is not there introspection to intervene is no other than its showing itselt in proper form, viz., as standing apart from the cognition as ever subjective and holding that cognition as an object, which in turn, implies that before the said intervention it was there in an improper form, ie as undistin guishedly fused with the phosphorescent cognition It Is thi: undistinguished presence, called, from another angle, it neflection (pratibimba) on that cognition, which makes the cognition psendo-conscious. Introspection to note it as an object is only another name for itself to be dissociated as a freei stage of subjectivity. From the point of view of dissociate introspection the primary cognition is to be under 7 It is because of that very defect that psychological introspection (anu l'lara saya) fails to reveal anything except through a primary cognition (vttt) which stands directly as its object. Spiritual introspection (sak stJHana), on the other hand, can do this nut merely primary cognitions but illusory objects top are revealed directly by it, without the intervention of further pritis. As for a jnanay tu, it is absolutely the same us what may equally be called the object of a jhanavit. If psychological introspection too reveals vritis direct, this is because in that aspect It is identical with spiritual introspection

Page #130
10 Kalidas Bhattacharya stood as its self-negation, as a symbolic representation (nama. rupa) of that pure subjectivity-as its abhasa as some Advaitins have held 8 While mental states are more subjective than bodily states and other objects, what is still more subjective is this introspection as freed from its fusion with those states In a sense, it is subjectivity itself, for, unlike mental states, it is never an object to any further subjectivity Introspection is never an object to another higher-order introspection Why this is so we have seen in Section A What moie can be said about it is as follows Were introspection an object to another introspection there would be an unending series of introspection behind introspection, but no one feels that way And if we have to stop anywhere, why not stop with the first of them? Nor can it be said that one and the same introspection folds it self into two, one looking upon the other as an object, for even then the introspection as looking would be felt as more of its real nature than the one looked at, so that the latter would only be a false double Introspection as spoken of is also no genuine object At the most it symbolizes itself as an object, its so-called objectivity being either felt as self-nullifying or understood only in the context of a past objective situation, as in retrospection Future objective situation need not be taken into account separately, because it would here be only a projection of the past Genuine subjectivity of introspection can be shown in yet another way The ultimate court of appeal for anything to prove its existence is my direct cognition of it or of any 8 The theory known as avacchedavada will be examined in another section 9 It is only in the case of psychological introspection that, as already shown, some might claim that the first introspection is known as an object by a second introspection and that only this second introspction Is wholly subjective A

Page #131
A Modern Understanding .. of its invariable associates But what certificate can cognition itself put forward for its own existence? It will not be enough to say that its associate-any object-15 directly cognised For no certificate is acceptable till it is it self certified What is it, then, which certifies that there has been a cognition at all? It must be some other cognition, Viz introspection But what if one asks for a certificate for this introspection itself? Postulation of a third cognition would here be self-defeating, for not only would there be no reason why there should not be a fourth, a fifth and so an ad indefinitum, there would be the further difficulty that what is sought to be certified fails of that, and, despairingly enough, just because of the indefinite regress. 10 Unless a certificate is itself certified, either by itself or by another, it fails to certify. The only way out is to hold that the second cognition, viz introspection, is self-certifying, self-certification meaning that it is not cognised as an object by another cognition " 11 ? There may, of course, be other alternative solutions One of these we have stated in footnote 9, p 10 Some, again, have held that when in answer to the question Why X?' one replies Because Y' there is in that context no immediate question like Why Y?' In that context, therefore, Y stands accepted as a sufficient answer, though it may be questioned again in another context which has nothing logically to do with the present one. What it all points to is that, contexts differing, one may go on admitting introspection after introspection ad indefinitum As regards the first alternative, the Advaitin would only point out that he is concerned with spiritual introspection only, not with the psychological one, and to the second alternative he would reply that for the sake of discovering the ultimate truth one should be as much questioning as one could, if only to avoid pitfalls. * Still others-the Buddhists of almost all denominationshave held that as primary cognitions themselves are self reveal 10 Malocchedika anavastha

Page #132
12 Kalidas Bhattacharya ing we need not postulate a highei stage, call it spiritual or psychological intiospection The Advaitins, however, would here fust draw a distinction, as we have seen, between the phosphorescence of a mental state and the reflective awareness of it as an object (though in that awareness it may be known as subjective too, to whatever extent) and then another distinction between that phosphorescence and the unreflective notice of the mental state and, consequently, a third distinction between this unieflective notice on the one hand and that reflective awareness on the other These points will be thoroughly discussed in the pages to follow. Still others hold that as there is difficulty in proving the existence of introspection it should better be understood as outside the question of existence and non-existence altogether. It should, in other woids, be understood, in the Kantian or semi-Buddhist fashion, as only a logical or transcendental presupposition--as the pure I think that neither exists nor does not exist. The Advaita rejoinder, however, would be quite simple Advaita would readily agree that introspection=subjectivity is qualitatively different from all the first-order primary cognition but would add that the difference is not so catastrophic as to forfeit its ontological import altogether. The difficulty in proving the existence of introspection could be avoided if only it were recognised as self-certifying. Besides in introspection, subjectivity is, as a matter of fact, experi enced as existent, at least, in the form I am' The translation of I am'into I=I' is not merely forced, it is gratuitous too Not that there is never an experience like *I=[ The experience of subjectivity as an overtone of mental states is definitely one such An overtone is always a feature which. though experienced along with that of which it is an adjectival overtone, is yet understood as dissociable, as demanding in other words some sort of autonomy, an autonomy that is at least possible So far it is already semi-autonomous, though, in so far as it is not experienced as actually autonomous, it

Page #133
A Modern Understanding.. It is ex is not also experienced as an independent existent perienced as an adjective but understood at the same time as capable of transcending that of which it is an adjective This is exactly what Kant meant by transcendental', as 'I=I' " not 'I am 13 But this is not the whole story of subjectivity, nor is 'I=[' the finale of the story of dissociation The subjectivity which is only of the form 'II' is just noticed, not known reflectively Notice is unreflective awareness, and not even of the form 'notice of X', as though that X is other than the notice The notice of subjectivity is but subjectivity as self-revealing, even though the whole thing is unreflective yet. Even the trans cendental-ity of this subjectivity is at this stage noticed unreflectively, this mere notice of transcendentality alone justi fying us in calling it an overtone. This very notice, however, poses a further demand that the situation be explicitly, ie reflectively, apprehended in that form. How, otherwise, could we at all describe the situation as we have done above? When we have the autonomous subjectivity reflectively apprehended that way, we are introspecting-we are experiencing pure subjectivity as really dissociate, as substantively in itself, as standing aside of the mental states of which it had so long been experienced as only an overtone. This is pure subjectivity Like the sub jectivity that is just noticed, it too is self-revealing, only, while in the former case the subjectivity in question was revealed by itself and that was the whole story, in introspection it is revealed by itself to itself. The just noticed subjectivity is not revealed to introspection: at the unreflective stage there was no explicitly distinguished introspection, and-what is more important-when introspection intervenes, the just noticed subjectivity is found to have been identical with it, as introspection undistinguished, as introspection itself in so fai as it was fused with mental states and yet semi-autonomous as an overtone.

Page #134
Kalidas Bhattacharya Unlike mere unreflective notice of subjectivity, introspec. tion is pure subjectivity experienced as distinct in itself and with an ontological status, with a being of its own, not as mere transcendental presupposition of the form 'T=' This is pure subjectivity, I experienced in its maximum dissociation It is pure consciousness, though still the self-revealing individual I The Advaitin calls it jivasaksin In a later section it will be shown that even this subjectivity is not consciousness at its puiest form for the time being, however, we stop with introspection But intiospection as the puiest forin of subjectivity is still only one of the elements of the individual person, called I. Why should it be as it has been taken by the Advaitin, the sole reality of the individual person, everything else-every mental state, the body and whatever else is bodily-being all faked? The Advaitin has even gone further and held that this pure consciousness is the sole reality of the whole world, the only ultimate being, the only reality What does he mean by all these ? If introspection were of the psychological type (as distinct from the spiritual), mental states as its objects, however different from physical things, would be different equally from that introspection Like physical things, they, though qualitatively different from them, would be over there, to be just picked up and known. There would be no question of reducing them to, understanding thein in terms of, introspection These states, however short-lived, and, therefore, then whole field, called mind (antahkarana), would then have to be understood as constituting the individual person quite as much as that introspection and coordinately with it So is the case with body and bodily states too, including sensations and percepts (in driya-vyttis). they would equally constitue the individual person But if introspection piopei, as we have already decided, is taken as of the spiritual type, it is just what discovers

Page #135
A Modern Understanding.. 15 the mental states to have been dissociated, to whateve, extent, from then objects and, as subjective so far, reduced, to that extent, to introspection itself Mental states are subjective, not because they are phosphorescent-foi there are many phosphorescent things which aie not subjective--but because they are found to be subjective by (spiritual) intiospection Not that they are not experienced as objective. What is demanded when introspection discovers that just in so far as they are mental they are subjective, is that this objectivity is precisely what has to be got rid of. The objectivity is no doubt evp1ienced, but it is at the same time an experience of a demand for dissociation from it. One could, of course, argue the other way about, One could say that it is rather the detected subjectivity which has to be got rid of. But that would be from a new stand-point altogether the standpoint of pan-objectivism-from which even the subjectivity of introspection=pure consciousness ought to have been denied As a matter of fact, pan-objectivists have persisted in denying it either thiough an altogether new interpretation of consciousness or through its simple wholesale rejection. Short of that pan-objectivist attitude, then, mental states which are experienced as dissociated from the objects they refer to have to be understood as demanding dissociation even from their own objectivity and demanding, in that context, to be identical, in the long run, with introspection itself which constitutes ultimate freedom from all that is object This is also what iptrospection itself testifies to when it detects the mental states as themselves to whatever extent subjective The Advaitin is not for pan-objectivism His is professedly a human philosophy, treating man soniehow as the focal point for all consideration of the world and not treating him as an item along with other items of the world Even those who understand map as such an item along with other items have to consider him as after all an evolute of a higher

Page #136
16 kalidas Bhattacharya order and the central distinctive feature that places him in that higher order is exactly his freedom-his capability of standing aside Nature and knowing it from outside, if not also o rearranging its items into new set ups, man being considered in either case as, so fai, a centie of subjectivity as against the whole world as a system of objects Pan objecti visi could justify itself if, and only if, the distinctive feature of man-his subjectivity=freedom-could be denied Few--and least of all, the Advaitins-have denied it Pan objectivism rejected, there is no question of getting rid of subjectivity There is also no conceivable possibility of subjectivity, understood as subjectivity pi oper, forming any sort of unity to be called the individual person, with any object understood explicitly as object For, subjectivity under stood as subjectivity is at least its dissociation from, its not teing one with, object. The only alternative left is, then, for object to be reduced to subjectivity in the way we have been suggesting Here, in our piesent case, the apparent objectivity of the mental states has to be understood as what has to be transcended, the new states to be realized being that of sub jectivity This ineans, in effect, that the objectivity to be transcended is at its best only a symbolic construction. 11 For the pan objectivist, objects are independent things (padarthas) For man-centric philosophers, on the other hand, object (ysaya) is necessarily what is perceived or imagined to be perceived They need not deny that there are things the minimuni they intend is that object, at the lowest level, ie in perception, coalesces with the thing For them, in non. perceptual knowledge object is what is only imagined to be perceived, a mental presentation somehow midway between 11 This is, of course, from the point of view of subjectivity as know ledge. If, as by some philosophers, it is understood as (transcendental) will, the mental states--and, therefore, everything that is at any lower level--have to be understood as created by that will The Advaitin has not understood it as will. At the transcendent level he reluces will to knowledge

Page #137
A Modern understanding.. the thing and cognition, somebow dissociate like image as in memory and idea or meaning as in thou ht Even a percept is found half dissociate in the case of illusion detected as illusion Only, there the percept, not asserted to be there in the world of things, is somehow also not denied to be there The illusory snake is felt as half dissociate from the real rope Thus, from the man-centric point of view object everywhere is necessarily to the knower, though in the case of perception it coalesces also with the thing, and while in illusion, detected as illusion, it is only possibly dissociate-half explicitly to the krowing subject and half not-in all non perceptual cognition it is felt as actually dissociate. In none of the cases, however, it is perfectly dissociate in each case, from illusion detected as illusion to the highest form of non-perceptual cognition, it is imagined to be perceived and, therefore, imagined, so far, as coalescent with the thing The thing as distinguished from the object is the independent being In none of these cases, therefore, is there full freedom froni what is non subjective, Viz the thing It is only in introspection that one experiences subjectivity in its full perfect freedom. Whatever is true of mental states and percepts is true mutatis mutandis of body and bodily states. In every case, then, object as other than the thing has to be understood from the subjective point of view. As so understood in the subjective attitude, its apparent objectivity is only symbolic. it is only symbolized, spoken of, as an object. As, now, there is continuous dissociation, ie continuous lack of commitment to the thing and relatively also to objects at lower levels, and as it is introspection alone which represents complete and perfect dissociation, one may say that from the point of view of this purest subjectivity there is not only no genuine thing but no object too, the thing being completely replaced by object and object being understood as only symbolic representation of subjectivity that way Thus, starting with the idea that man = individual self is a

Page #138
18 Kalidas Bhattacharya novel entity involving, quite unlike other things of the world a novel feature, called freedom or dissociation from all that is object, and understanding everything that is appaiently objective as only a symbolic representation of subjectivity that way, the Advaitin concludes that pure subjectivity = pure consciousness is not merely the final essence of the genuine reality, the abiding entity bebind-all that is mental and bodily, it is equally the truth of everything of the world. That introspection = pure subjectivity is the final essence of all that is mental and bodily is evident from another simpler consideration. Extra-bodily things can at most be inine, none of them, singly or together, are ever felt as I Body and its states, on the other hand, and whatever more dissociate than these are called mental-the mind and its states--are as inuch mme as also felt as I. or these two, again-mineness and I ness--I-ness is felt to be more genuine than mineness from the subjective point of view. the mineness of body and mind is related to their I-ness exactly as the in-itself-ness of an extrabodily thing is related to its mineness As between body (and its states) and mind, again, there is undisputed prefer - ence for I ness in the case of mind somehow the mental is experienced as more of the nature of I than the bodily. As for 1 itself, it is never experienced as mine but only as I, the expression 'my selt' being understood exactly in the way the expression its identity' is understood where the identity is not different from the 'It' except verbally Of mine' and I', now, the latter is niore original and the former derived from it-anything is mine only in so far as it is related to I It follows that where something is spoken of as both 'T and *mine, it is more I than mine As extra bodily things are never spoken of as I they are not of the nature of 1, though as related to I they may well be mine So far they are independent of I But not so one's body and mind and their states. As both mine and I, they are oniginally of the nature

Page #139
A Modern Understanding. of I, ie, purely subject, only symbolically spoken of as objects, That extia bodily things, just in so far as they are mune and not I, are independent need not, however, mean that they are as independent as a pan objectivist would have them From the humanistic point of view they too are symbolic 1epresentations of pure subjectivity Only, the mental and the bodily constitute one type of symbolic representation and the independent thing acother To this distinction we shall very soon turn 19 Most people get upset when their bank balance, very definitely mine to everyone of them, fails Put some people there always are who, not necessarily of defective constitution, bear the loss quietly To bear the loss that way means they can stand aside, they can dissociate themselves, from the things they call mine The same is true of physical injury and mental unhappiness Most people identify themselves with their bodies and minds, so much so that they get puiturbed when these are threatened. But there are some, again, who can calmly bear physical pain and some mental discomfort too They are not necessarily of defective sensibility: it is not true that they do not have these pains and discomforts. They do have these and yet they can stand aside, i. e dissociate themselves from these To have these pains and discomforts means that so far they identify themselves with them, and to bear them calmly means that they so far dissociate themselves from them Simultaneous presence of identification and dissociation is no anomaly here The relation is precisely like one between distinguished form and the given complex from out of which the form is distinguished We have already seen that when the form is distinguished out what remains over is not a distinct matter. What remains over is the same old homogeneous fusion that was started with Similarly, when these people distinguish themselves, say, from mental states, they do indeed realize themselves as centres of pure subjectivity, and yet, at the same time, what remain over are the same old mental states exactly as they were experienced before the dissociation If there was no contradic

Page #140
Kaldas Bhattacharya tion between the form being dissociated and the o'd situation continuing exactly as it was before, there is none such between the subjectivity dissociated and the mental states continuing a they were experienced Just, again, as in the case of dissociation of form the old situation is, from the point of view of this form, to be understood as somehow a function of the form, as the form itself in an undistinguished fused state-that state of fusion being a function of the form itself-SO is the case with mental states from the point of view of the subjectivity dissociated The transcended mental states have now to be understood as only its funcions-either symbolic constructions as the Advaitin would have them or transcendental will-creations as other transcendentalists claim What is true of the relation of pure subjectivity to the mental is true mutatis mutandis of its relation to the bodily As for the relation between the mental and the bodily. It too is to be understood in the language of the relation between the subjective and the non subjective, as a shadow, so to say, of this latter relation. Grapting all this, however, one may yet ask: Wherefrom could the actual detailed objects-actual details of mental and bodily states and of percepts come? Functions of subjectivity, whether as symbolic constructions or will-creations, could at most be certain apriorities, not certainly the empirical variety one actually experiences Transcendentalists in India, except probably the Buddhists, all hold, however, that there are more apriorities than the merely formal ones their Westero coutei parts have recog nised Space and time are certainly there, space standing for one aspect of body and time as of both the bodily and the mental, and there are of course logical apriorities as aspect of ideas or meanings in thought (in which, however, the Indian transcenden. talists are not generally interested). In addition, however, they rtcognise qualitative apriorities like colour, taste, smell, etc each of course in general only (lanmatras)--and also varieties of each inextucably associated with space (Mahabhutas),19 According 12 Some, of course, do not hold that mahabhutas as mahabhilas cum prisc cach a group of varieties a priori.

Page #141
A Modern Understanding to them, in other words, subjectivity is symbolizable a priori and in a graded order, as mental (with appropriate a priori varieties), bodily (with space, time and qualitative varieties ), and extra-bodily (as mahabhitas only13) Much of the so-called empiiical variety thus stands covered by Indian apriorities There is still, however, a snag Whatever variety is a pioni is only a type, none a definite actual pai ticulai If that be so, our actual experience of the actual world, including the bodily and the mental, is still left unaccounted for How can pure subjectivity as the only genuine reality account for this actual variety? The simple reply to this question is that it is not a problem for transcendentalism only. It is a problem equally for pan objectivism. The pan-objectivist too cannot answer the question. Why the actual variety in the actual world ? He too has to start with rich details as after all given; he can at most connect them logically through types, showing that some of these types can be understood in terms of others in the ideal form of explanation all the types in terms of one that is considered basic The transcendentalist has proceeded the same way Both talk of types and both are for reduction as far as possible. For both, again, what common people take as actual is what is ultimately to be perceived, and for both there is no concei vable explanation as to why something is perceived as it is What is perceived is by both taken as what is just given, the given being the datum for all explanation Should anyone still insist on an explanation of the variety, it would only be from a new angle of vision and in a new dimension altogether the explanation would be in terins of the law of karma and the theory of re birth with which we are not for the pre sent concerned 13 Body at one stage, which is nearer subjectivity, comprises tanmatras and sensations and temporality only, space pot being denied, though not explicitly asserted therefore, and at a grosser stage comprises inahabhutas and temporality.

Page #142
kalidas Blattacharya The transcendentalists account for the a priori types of objects either in terms of symbolic construction or in those of transcendental creation Symbolic construction is only the translation, in a forn ard-looking language, of whatever emerges in the process of graded dissociation, and that is why it is called symbolic Maja or ajnana as positive is only the obverse side of the process of dissociation. Unreflective ajnana is not inerely non-knowledge of truth, it, at the same time, is positive knowledge of a false content which, though not till then, is known as false Knowledge of the false as false is reflective unanu, ajnanu reflectively experienced as ajnana, which is as much a knowledge of the false as false-here, as symbolically presented as an object-as knowledge of the truth, which latter is ultimately knowledge of pure subjectivity For the transcendentalists who regard the world of objects, including the mental and the bodily, as will-construction, maya is the will-power, the will aspect, of pure subjectivity. More of these two concepts of maya later.

Page #143
A PHONOLOGICAL SKETCH OF APABHRAMSA OF THE 11th CENTURY A.D. W S. Karunatilleke 0. Introduction The pui pose of this paper is to present a brief descriptive analysis of the phonology of Apabhramsa of the 11th century A.D. The earliest references to the term " Apabhiamsa" in Indian literature go as far back as the 2nd century BC 1 when it was used not in the sense of any dialect but to refer to apy deviation from Sanskrit It was only around the 31d century A.D. that the term "Apabbiamsa" assumed the sense of a " dialect" as distinct from Sanskrit ? Consequently it came to be used as a generic term referring to all the later Middle Indo-Aryan dialects Apabhramsa attained the status of a literary dialect from around the 6th century AD Regionwise literary Apabhramsa dialects fall into three main divisions (a) Western Apabhramsa, the literary documents of which range from 6th Cent. AD to 12th Cent, AD. 15) Sonthern Anabhramsa, the literary documents of wluch range from 10th Cent A.D to 11th Cent AD, and (c) Eastern Apabbramsa, the literary documents of which range from 7th Cent A.D to 12th Cent A D 4 0.1 The data for this papel derive primarily from the text entitled Karakanda Cariu composed by a poet called Muni Kanakamara 5 Karakamda Carnu (henceforth to be abbreviated as Kch) is a verse-text written about the life-story of a king called Karakamda The text runs to ten chapters each of which is referred to as a 'Sandhi' Muni Kanakamara, the author of this text. was a monk of the Digambara

Page #144
W. S. Karunatilleke Jauna sect. This work is considered to have been composed around the middle of the 11th century A.D. As the New Indo Aryan vernaculars bad arisen by the 10th century A.D? it must be assumed that the type of Apabhramsa represented in our text is a purely literary variety that had gone out of colloquial usage at the time. Thus the variety of Apabhramsa described in this paper is literary Jaina Apabhramsa of the Digambara sect ( to be abbreviated as DJA), which belongs to the southern group region-wise s 1 Phonemic loventory Only the segmental phonemes and their distribution within the word are discussed here The followirg segmental phonemes can be posited for DJA.: Vowels The vowels of DJA' are considered here under two sub systenis (a) vowels that contrast both for quality and quantity : sliort front *** central back front central back lugh 1 1. low (b) vowels that contrast only for quality : front back mid Consonants labial dental retroflex palatal velar Voice-punaspirate p t long u a: Hos Taspirate para Stops punaspirate b d Voiced Lasprite bb dhe Nasals lateral trill spirants v 8

Page #145
A Phonological Sketch of Apabbramsa 25 1.1 Vowel length 1.11 In the phonemic inventory the short and the corespond ing long vowels bave been given separately, and thus long vowels have been treated as unit phonemes rather than vowel sequences An interpretation of the long vowels as sequences of the corresponding short vowels is objectionable in view of the following facts (a) A long vowel is structurally parallel to the corresponding short vowel in that, like the corresponding short vowel, a long vowel constitutes a single syllabic peak, whereas a vowel sequ ence constitutes several syllabic peaks depending on the number of vowels constituting the sequence, eg. tha 'to place' = monosyllabic taa "penance' = disyllabic, (b) as each vowel constitutes a single syllabic peak, the interpretation of a long vowel as a sequence of the corresponding short vowels goes counter to the syllabic principle involved in the metric composition, (c) the orthography used 10 the text makes a distinction between a long vowel and a sequence of the corresponding short vowels, representationally 1.12 Vowels / e / and /o/ In the representation of these vowels, four different ortho graphic symbols are used10 which can be transliterated as [el, [e ] and [ 0 ], [ 0 ] respectively Their distribution is as follows In the non-linal position of words, [e] and [0] occur only in a closed syllable, whereas [e') and [0 ] occur only in an open syllable. e.g [e] mid-front- short vowel ' [meccha] 'uncivilized' [e] ' mid-front - long vowel ': [ khe.yara ] 'wandering in the sky' [0] 'mid-back - short vowel': [ kokka ivi] 'having summoned' [0] 'mid-back-long vowel ': [ saro'ya ] 'lotus'

Page #146
W S. Karunatilleke To the word final position, (a) in a closed syllable only [e] and [ 0 ] occur; eg [e] [addhen] ' by half' Examples for [0] in this position are rare (b) in open syllables,all the four segments (e], [e 1; and 1o) [0 ] are found However the occurience of [e] and [ol in this position can be explained as a contraction of [e: 1 to (e ), and 10 ] to (o) respectively for purposes of metre No phonemic contrast is effected by this shortening For example, in the line, [utthiya e patthiva su ] ( Kch. 1.87) "having got up (and reported) to the king", the [e] is contracted to [e) only to suit the metic require. ments. The metre of this verse is called Samanika, which is defined as containing the metric quantities 11 ja ra ga As the pronounciation of /e and [e: ] in this position would yield an extia-mora (thus violating the metric pattern), it has been contracted to [e] here Similar metric rules apply to the shortening of /o/ in this position Based on the distributional statements given above the four segments [e], [e ), and [0], [o ) are phonemicized as le/ having the allophones [e] and [e'], and /o/ having the allophones [ o ] and [0 ].12 113 Even in case of the non mid-vowels that contrast for length, the length-contrasts are restricted only to open syllables. 1.14 Vowel-contrasts Examples for the qualitative and quantitative vowel con trasts are found mostly in the initial syllable of words Examples for these contrasts are very limited 10 the word medial and final positions Some examples for these contrasts are given below. The symbol + has been used here to mean 'contrasts with.

Page #147
A Phonological Sketch of Apabbramja 27 'rise up sai 4-law' dom u tha salsa puttu molla Saroa Tcha mahesa # laha pa 112 # (a) Qualitative contrasts 1+u, ittha 'desirable sasura father in-law putti daughter 1+0, mitta 'fuend' saria 'spread' 1 #e, liha 'write' mahisi 'queen' 1 #a, liba 'write' pa ni 'creature' #o, duha 'suffering' pahu lord u+e; muba *mouth' pahu 'lord' ua, muna 'know si hu 'liquor e+o, desa '11l-will sankheva 'bievity tahe 'to see' era; pekkba saneha 'love' 0+a, mottia pearl taho 'his dosa taho # 'similar' 'son' 'money 'lotus' 'line' 'god Siva' 'profit "life' 'fault' 'his 'cloud 'her' mind' 'lion' 'fault joy' his' "side' 'autumn 'head' "thus' meha tahe + mana si ha + dosa santosa 'her taho pakkha saraa matthaa taha (b) Quantitative contrasts i #i ; niva sarisa caa.ri u u, ; usaha ra hula a + a. i paa abilasa ki:sa 'king' 'similar .four 'medicine a name' 'water' 'desire a hat nila 'blue' sari ra 'body' kahani, 'story' u sasa 'sigh' sa lu'ra 'frog pa a 'foot' abira'ma' attractive ki:la 'play'

Page #148
W S. Karunatilleke 1.15 Distribution of vowels Vowels can occur either singly or as sequences Examples for the single-occuriences of vowels were given earlier (CF under 1.14) 1.15 1 Vowel sequences There are two types of vowel sequences : those that consist of two members and those that consist of three members. (a) Sequences of two vowels The vowels constituting these sequences can be either identical as to quality and quantity (V. + V), or non-identical as to either quantity or quality or both (V2 + V,) V + V, sequences aa ; paa 'foot 11 , uninna 'crossed' uu, suutti 'good saying V, + V, sequences ai i sara sai 'Goddess Sarasvati asai: bad' paura noble' uvaesa instruction' paohara cloud' aga anura a passion' kokka'ivi 'having called au ta'u 'they' (f ) a:u a sa.u ria filled with desire' a'esa instruction 1a *this kiu done' gha.iu na having killed' diesara chief of Brahmins separation led' 1: , ni law' a'i a e vioa It a

Page #149
A Phonological Sketch of Apabbramsa ua ui. u:1: speed says' god' 'gate' 1 u sami u 'VICI lily' ie tien with her cua fallen garua.ra 'heavier' dui two' sui na dream ua du:a 'messenger hu 1. 'was' (feminine) vea kahei deu toa water oi ; avaloia looked' goura ou. kou.bala curiosity' (b) Sequences of three vowels : Very frequently the vowel a and u, u seem to enter into construction with most of the above given two vowel sequences to yield sequences of three vowels Mostly these seem to occur though within the same word The following instances ware found : aiu ; aiuccia 'very high aea ba laea a name' aeu paumaeu a aa sancha aa shaded' a ia dha ia caused to run a iu gha iu na having killed' 1aa hjaa heart' 10a vioa separation uia risen joia seen' ; uia Ola 1.15 2. Usually in vowel sequences with either a or o as the last member, a phonetic glide 'y' develops and this is marked in the orthography. This 'y' is of no phonemic signi

Page #150
W. S. Karunatilleke ficance as it does not contrast with its absence. Thus paa 'foot' is phonetically (paya] saroa lotus saroya), hiaa 'heart 1 [htyaya), vioa 'separation on [viyoya) and so on. 12 Consonants Of tlie consonant segments the following need comment. 1.21 Nasals There are three orthographic symbols used in Kch. to represent nasals. Their transliterations are as follows: m 'bilabial nasal' 'retroflex nasal' N 'velar nasal' Their distribution is ascertained as follows m, occurs word-initially, intervocally, in gemination, before a labial stop and before /h/, , occurs word-initially, intervocally, in gemination, and before /b/, N, occurs word-finally and before /v/, /s/ and /b/; it is also used as a cover symbol to represent the homor ganic nasal occurring before the corresponding stop; Examples for their distribution are given below word-initial position. maa 'rut naa 'new' intervocal position ja ma until' ja na know geminate position : dummana "sad' "two' before homorganic stop: thambha pillar' donni

Page #151
A Phonological Sketch of Apabhrama before stop lanpada 'addicted' vidanbia 'cheated' danti pura 'a city' manda "little sancallia 'moved' sancha'aa 'shaded' sanjama 'restraint sanjha 'evening' santhia 'established' parichandia an abandoned woman' sankia 'suspected' sankheva 'brevity' phulinga 'spark' sangha-u 'collected' before /v/ and /s/, sanvara 'restraint dansana sight' before /h tumha risa like you genha 'take lion' word-final position; bauN tuhun 'you' SINha T Observations Before a non-labial stop, the bomorganic nasal is always written as N, while before a labial stop the hoinorganic nasal is written varyiug with N. Consider the following instance : thambha 'pillar' khaNbha 'pillar' This writing thus indicates that there was no phonemic con trast between the pasals before a homorganic stop, and hence N was used as a cover symbol to represent the homorganic

Page #152
W. S Karunatilleke nasal in such instances. In the word-final position N had two articulations, a tense articulation which marked the final syllable to be heavy and a lax articulation marked by the nasalization of the preceding vowel which marked the final syllable to be light Orthography uses a separate symbol (transliterated here as w) to mark this lax articulation of the woid-final N. However, the syllabic-quantitative contrast re. sulting from the tense verses lax articulation of the wordfinal N was metrically conditioned and no phonemic contrast between N and i ensued Thus we find the same item written both ways depending on the specific metric situation The thiee nasal segments m, n and N are contrastive Of these m and n contrast both word-initially and intervocally, whereas all the three segments m, n and N contrast only in the environment of -h Their allophonic assignment is as follows: m/-has the allophone [m] bilabial nasal in all of its occurrences, in has two allophones, a dental nasal and [n] before dental stops, and a retroflex pasal [n] elsewhere; N/ has two allophanes, a palatal nasal [n] before palatal stops, and a velar nasal IN) elsewhere 1.22 sy' 'y' is orthographically represented in Kch It generally occurs intervocally singly, and there is only one form that shows its occurence in the initial position The form concerned is 'ya' meaning and which is an enclitic and can be there. fore considered as forming part of the preceding word. In its intervocalic occurrence 'y' can be treated as a phoneticglide, having no phonemic relevance (cf. 1 152)'8. Hence, in our phonemic transcription 'y' will never be written. 1 23 Consonant Contrasts 1 23.1 Examples for consonant contrasts are given below. However, instances for the single occurrences of stops intervocally other than the retroflex are rare.

Page #153
pb ph bh pph, ra dala b bh baula t t ddh d d ; taha thdh ; thana th; takka t t 3 s 9 s j 3 poja thdh, tha na th takka A Phonological Sketch of Apabhramsa 'worship' 'hood of a cobra' ddh ; cau J chjh cha a " 1 pujja phana 3 3 daya jakka + ch catta jh ja na kg; kaa 3 'a kind of people' dambha 'decent' 'four' 'shadow' kh gh khana k kh, kama ggh: ga ha mn N, ma'la tama tumha 'yellow' 'a flower' bujjha bhana pha dana bhauha 'thus' daha 'female breast' dhanu 'logic' thakka 'kindness' dhaa 'a kind of dakka.ra people' 'belley' 'place' toda dha la tha na dhaNkha Jau Jha a 'abandoned' chatta 'conveyance' jha:na 'done' gaa 'dig' ghana 'system' khama 'a verse' 'garland' 'darkness' gha ra na sa tana 'you' tanha 'desire' r ; lajja rajja 'bashfulness Jala 'water' jara vsh; vaa 'Yow' saa 'hundred' pavara 'noble' pasara 'expanse' 'know' 'speak' 'splitung' 'eye-brow' 'ten' 'bow' 'stand' 'banner' 'onomato 'poetic sound' 'to break' 'pour' 'place' 33 'dry' 'until' 'contem plated' 'umbrella" 'ecstasy' gone 'dense' 'forebearance' 'a bird' 'nose' 'one's own' SiNha 'lion' 'kingdom' 'fever' haa 'slain' pahara 'stroke

Page #154
WS Karunatllleke cruel 1.232 All consonants other then t, kh, N, r, s and h occur us geminate intei vocally (after short vowel) contrasting with their non-geminate counterparts An aspirate stop is geminated with the corresponding unaspirate Examples for these contrasts are given below -r * -pp- , aipaura 'very noble' parippama na 'limit -13h + -pph-, pariphuria 'throbbing appba lia 'beat' -bh-* -bbh-, nabha 'sky gabbha 'womb' -t- -tt- , karatana "authorship' nirutta 'certain -th-* -tth- , pothaa 'book' atthi 'is' -d- -dd- paridinta giving raudda -dh-+-ddh- , paridharia 'bearing saniddha 'smooth -- +-t , pota 'belly' gbaratia 'grinding stone' -th-+-teh- ; sechi millionaire' atthama "eighth -d-+-dd- ; phudu 'clear udda.via 'flown' -dh-+-dah-, pad bama 'first vaddha 'old' -+-+-CC- , vicitta 'variegated' uccia 'high' --ch-=-cch-: parichandia 'abandoned accha be' woman' -j-6-jj- , ajia "unvanqui- ajjia 'acquired' shed' -jh-+-jjh- ; parijbijja 'emaciated' jujjha 'fight -K-+-kk- , nikea 'place' hikka 'hiccough -8-+-gg-, vag] 'crane vagga 'group' -gh-+-ggh-, parighulia 'shaking uggha.da 'opeo -n -mm-, kama 'stepping kamma 'action' -1-+-111- , tata 'one's own' kanna ear' -|- -|- ,salaha 'praise vallaha 'loved opel -- - - , hava becoming' savva 'all'

Page #155
A Phonological Sketch of Apabhramsa 35 1.2321 As for the stops, only the voiced retroflex stops show no limitation as to frequency of occurence as single versus geminate intervocally All other stops aic highly limited in their occurence as single in intervocalic position. The only clear cases of contrast in this position foi siogle versus geminates are found only for /bb/, /th/, ly and lgl (See above for examples) Even here the single occurrences are found only in one or two words in each case. In other cases, a single stop is found to occur interyocally only following a morpheme-boundary, although within the same-word-structure. Thus, a form like aipaura 'very noble' may be written as al-paura, where - marks the morpheme boundary. However, even in this position there are several instances that establish a contrast between single versus geminate stop. e g. pari-pa lju 'protected' pari-ppama na 'limit This contrast is also supported by the metric rules applicable in these cases, in that 'i' followed by single 'p' is treated as constituting a light syllable (one mora ), whereas l' followed by geminate 'pp' is treated as constituting a heavy syllable (two morae), and hence the orthographic representation -p- versus -pp- cannot be considered non-contrastive. Consider the following (a) Ijoana saa sahasa palippama nel (Kch 1,32 ) which is phonetically, [joyana saya sahasa parippama:ne] 'limited by hundred thousand yojanas', (b) /paripa:liu puttu bhanantia.IN/ (Kch. 2, 6, 6) which 18 phonetically, (paripa:liu puttu bhanantiya i] ' she kept bim addressing him as son',

Page #156
36 W. S. Karanatillcke Both these lines are built by the same metre called Pajjhajil ' which is defined as consisting of 16 mojae with the last syllable light To satisfy this metiic requirement the writing of 'pp' in (a) versus 'p' in (6) must be considered contrastive Therefore the contrast between single versus geminate has been considered phonemic also for the stops other than voiced-retroflex, although instances for this contrast are very much limited 1,24 Distribution of the consonants 1.241 Single occurence Word-finally only /N/ occurs eg kajjen by the action' haun KIN 'what' 'your pain Word initially all cosonants except /N/ can occur. However, the occurrence of the retroflex stops and /b/ is highly Testricted in this position. Intervocally the occurrence of all consonants other than N/, /b/ and /kb/ has been attested. 1.242 Cousonant sequences Consonant sequences occur toth in word-initial and intervocalic positions. Only two member consonant-sequences have been found in either position. Consonant sequences can be either geminate (occuring only intervocally) or clusters Examples for geminates were given earlier (CF, 1 232 above). Examples for consonant clu. sters are given below word-initial position , nh- , nha na 'bath Ih Thikkivi 'having hidden' Vy- vya 'like'

Page #157
A Phonological Shetch of Apabhramsa -mb word-medial position woid-medial consonant clusters are classifiable as follows 1, nasal + r homorganic stop 7 L spirant and 2 1 + h Examples -mp camsa 'a city -mph phem phani a foun a arta leddish -mbh kbambha 'pillar -110 avanzi a cily -nth paniha 'traveller -nd chindana severig -ndh andha blind -nt titita 'gambling house' -nth anthi 'knot' -nd manda 'crush' -NC Kancana 'gold' -Nch lanchia 'marked' -N sanjama frestraint' -Njb sanjba levening' -NK vankuda 'crooked' -Nkh sankheva brevity -Ng anunga 'cupid' saNghada 'put together -Ny sa Nvara 'restraint' -Ns aNsu "tears --Nh siNha 'lion' -mh tumha 'you' -nh ginha 'grasp' -1h ralbo 'a name' -Ngh

Page #158
38 1.243 The distributional structure of the consonants can be abstracted as follows Word initial word final PSaPS3. PSEUREUREUREUREUR z P ph b bh t th d dh t th d dh C ch J jl h kh g gh m --- N r 1 V S h W. S. Karunatilleke Single (-p-) -pp (-ph-) -pph (-bh-) -bbh (-t-) -tt (-th-) -tth (-d-) -dd(-dh-) -ddh (-t-) -tt (-th-) -tth (-d-) -dd (-ah-) -ddh (-c-) -CC -cch (ch-) (-jh-) (-jh-) (-k-) (-8-) (-gh-) (-m-) n Intervocal geminate -r -1 -V -5 -b -JJ -jjh -kk -kkh -gg -ggh -mm -nn 1 1 -11 -VV " clusters -mp -mph -mb -mbh -nt -nth -nd -ndh -nt -nth -nd -nah -NC -Nch -NJ -Njh -Nk -Nkh -Ng "Nghe -mh -nb Nh ||||TI

Page #159
A Phonological Sketch of Apabhramsa 29 - marks non occurence Segments given within parenthesis are of very limited occurence 2. Syllabic Structure Always a vowel constitutes a syllabic nucleus All consonants other than /N/, and all the word initial clusters given above (cf under 1 242) occur as onsets Only N occurs as coda word finally Medially all consonants other then /N/ can occur as onsets of the following syllable In case of medial consonant sequences, a syllabic cut is possible after the first consonant which would then be treated as the coda of the preceding syllable, the second consonant being treated as the onset of the following syllable Stops other then voiced retroflex aie of very low-frequency medially as onsets A sequence of syllabic nuclei can occui without any onsets (or codas) Examples (marks syllable boundary) duha 'sorrow' du/ha duva.ra door du/va:/ra dharia earth dha/ri/a hauN I 'ha/UN ekkahiN on one' ek/ka/hiN 2.1 all Syllable types The following syllable types are found ( ) marks option : Syllable type Example (c) very 'one's own' (c)v: 'came kha: 'eat' (cc)v vya 'like' (cc): nha. bathe' (c)vc ag/ga 'in front tan 'him, she, it sa a/a

Page #160
W. S. Karunarilleke 2.11 A word in Apabhramisi cin range from monosyllabic to pentas!! in tcrm, of ';!!:bic stiucture Some examples follow. be monosyllabic 'oh' 'pillar' 'you' huid done disyllabic Chambh1 PUIN anca various straight trisyllabic forwardness an1101111 'mutual dekhaus 'to see 211!1111 'summoned' quadrisyllabic hannmai colden 'pentasyllahic Quadra - and penta-syllabic words are always poly-morphemic. 3. Remarks 3.1 latervoeshe single occurrence of stops Thut intervocalic single occurrence of stops other than vojocd letreflex is highly limited especially in unimorphemic word structures Hus stated earlier (cf sce under 1.231) The relative absence of the stops in this position is due to a historical change that yielded the following results : Old Indo-Aryan Apabhramsa Unaspoate stops other thun labial and ietroflex V V - - -d Aspirate stops other than retroflex V > -h -th dh

Page #161
A Phonological Sketch of Apabhramsa Arvan pati pai This historical process also accounts for the high frequency of the voiced retroflex stops intervocally The resultant distributional pattern of the stop consonants has been partly disturbed due to loan-words from Old Indo Aryan and other Middle Indo-Aryan dialects that contained intei vocalic stops. A few examples for these changes follow Old Indo-Aryan Apabhramsa (DIA) 'lord' nadi: 'river' nai sakuna 'bird' sauna a'gata came' agaa vacana 'word' vaana saroja 'lotus saroa tapas penance tava pataha 'a drum' padaha patha 'road' paha pradha,na 'chief' paha,na mukha 'mouth muha laghu 'light' labu prabhu pahu 3.2 'y 'y' is only a phonetic glide (cf. 1.22) and has no phonemic value in Apabhrath sa (DJA). It's loss in Apabhrarsa (DJA) is due to the following change : Old Indo-Aryan Apabhramsa DJA) 'lord' word initial position inter vocal position

Page #162
W. S. KarunatlHeke Apabhransa (DJA) Examples: Old Indo-Aryan jana 'people vana 'vehicle' raja 'king jana ja na ra:a root Notes 1 Tigar Gr", Historical Grammer uf Apabhramsa, Poona, 1948, pp 1-21, Ibid ' 1 Thid 4 Ibid The followiog editions have been used *Kuru Kultury of Muni Kanakamara' edited by Hiralal Jain, 1934, Karanja Jaina Publication Society, Karanja, Berar, India *Kara Kamila Cariu of Muns Kanakamara' edited by Hiralal Jain, 1964, Bharatiya Jana Pitha Prakasan 6 'Kura Karcia Cariu', 1934 edition by Hirlal Jain, p. 37 7 Chulen SK, Indo-Aryan and Hindi, Calcutta, 1960, pp 102-105. 8 Supplementary datu and grammatical information bave been taken from ibe following works Prschel, R, 'Comparative Grammar of the Prakrit languages,'trans lated into English by Subhadra Jha, Bhavani, HC, Anusilano' (Prayah Gajarati ane Apabhramsa Vasayak adhyayana lekhono samgraha) in Gujarati, Hemarondra's "Vyakarana' of which the portions relevant for Apabhramsa haic beca edited and translated into Hindi by saligram Upadhyaya, under the title 'Apabhramia Vyakarana' y Prehel, also gives '' (16 vocalic '') as belonging to the vowel system of Apabhramsa Hc remarks "r' was retained just dialectally only in Apabhraia ". (cf Puschel, Comparative Grammar of the Prakrit Languages, p 51 547) Examples for 's given by him are, trau 'grass' "takes' Erabai

Page #163
A Phonological Sketch of Apabhramsa , 10 11 bas no corresponding length. The exact phonemic status of 'r' however remains questionable. The text that has provided the data for our analysis never shows an occurrence of '. Hence for DJA. Y is considered irrelevant Cf Kara Kamca Cariu, 1964 edition by Hiralal Jain In metric scantion, a syllable is defined either as heavy or light The abbreviation for heavy is 'ga' and light is 'la' Metric quantities are classified into 8 groups cach of which is a trisyllabic, based on the minimally contrastive distribution of 'heaviness' and lightness' Each such group is called a "gaba' (literally meaning 'group' or 'set') and is referred to by an abbreviatory symbol These symbols are 'ma'. 'na', 'bha', ya', 'ja', 'ra', 'sa' and 'ta' Their metric quantity assignment is as follows ma ta rabba ya ja sa na 1st syllable 2nd syllable 3rd syllable where - marks 'heavy' andmarks 'light'. The bidarity Principle underlying this metric formulation is worth noting Any two consecutive metric groups given in this set differ only in one feature Aay given metre is defined as consisting of a specific number of these metric groups plus an optional beavy or light syllable depending on the specific metre The general vowel pattern throughout the Middle Indo-Aryan period seems to be a 5 way quality contrast X a 2 way quantity contrast (10 case of the non-mid vowels). Thus 12 In case of mid-vowels, some dialects bad long versus short as allophonic Thus in Pali le/ baving [e] in closed syllable and [C] in open syllable, lol having [o] in closed syllable, and [o) in open syllable. of Maharupasiddhi, under 55 kvaci samyogapubba ekarokara rassa iva yuccante' "In some instances, (1.0 within word ), cand o are pronounced as if short, when followed by a conjunct consonant"

Page #164
W. S. Karunatilleke in the Certain other dialects maintained a qualitative distinction same environments Thus in Ardha Magadhi, el has [1] 1n closed syllable, and sel in open syllable, loj bas (u) in closed syllable, and loj in open syllable. cf. Ghatage, A. M., 'Introduction to Ardha Magadbi', p 10 87 13 Tagare, G. V., 'Historical Grammar of Apabhramsa', p. 76 852 Colophon: The author is grateful to Professor J. W Gair and Mr. R. V Davo of the Division of Modern Languages of Cornell University (Ithaca, New York), USAand to Dr. S Susecndirarajah of the Department of Lingustas, University of Ceylon, Colombo (Campus ) for their very helpful comments on an earlier version of this paper

Page #165
THE ANDHAU INSCRIPTION OF RUDRASIMHA I Rasesh Jamindar Andhau (23.46 N.,69 53 E ), a small village in the heart of the desert, is situated south-east of Khavda in Khavda Taluka of Kachchh District in Gujarat state Though possessing no significance at present either political or commercial or economic or cultural, this small deserted village is historically very important as it had offered no less than six1 inscriptions belonging to the reign of Western Kshatrapas Out of these six Western Kshatrapa inscriptions, five have already been published? while one, under review, so far remains unpublished. This fragmentary stone-inscription is now preserved in the Kachchh Museum, Bhuj, the head quarter of the Kachchh dis. trict. Partially mutilated this stone-inscription is broken into two pieces of which the upper piece contains the most of the entire text, while the lower one has only two lines incised on it. Engraved in Brahmi characters of the Western Kshatrapa variety, this epigraph consists of ten lines' at present. The language of the inscription is Sanskrit influenced by Prakrit and the whole text is in prose. The incisions of letters are shallow Though in the bad state of preservation, it is significant that the main historical content of this epigraph is preserved to satisfaction, which helps us to make out the date of issue and know the name of the king during, whose reiga the erection of a memorial pillar was laid down. This epigraph has suffered most at the upper right portion and to some extent at the upper left portion too Thus the main text has lost both the ends of almost every line damaging some letters either on both the sides or at one end. But th:

Page #166
Rasesh Jamindar 6 missing letters could easily be made up. Nevertheless, fortunately indeed first five lines of this epigraph offer us the historio-genealogical information, though the opening few words of the record are missing Many letters of the last four lines are illegible and damaged too The spacing between the last three lines and the inconsistent arrangement of the last the lines as well as the incision of letters of the last line result in controversy raising doubts about its bonafides Text 1 asya yaho annapasya] [jaya] 2 pAsa pautrasya rAjJo mahiAkSatra 3 pasya svAmi rudradAma putrasya 1 zo mahAkSatrapasya svAmi rudrasi Red 2001+J&*[+18 814 (11) 6 zukSa dvAdaziya miti] pratiSThA pe 7 AmIrI purA < 1? l?j (g) sla) 9 dUpe ni kasa gotrasi] [1] 1. naMdaka hastei uthApita The object of the epigraph is to record the memory of somebody, whose name is lost in illegibility, by setting up of a pas ji as a funeral monument. The donee of the epigraph may be one Abhir whose pame is also difficult to spell out. This record was issued in the year 114 during the reign of the king Mahakshatrapa Swami Rudrasimha. As regards orthography it may be mentioned here that the letters of this epigraph are not marked by a horizontal bead-line. The letters here have rounder shapes and are not angular except for the letter ma in mu in line five Elsewhere the letter ma has circular shape at the base and its two ends have been extended further like crescent shape The medial u is marked by a curved line open to the left.

Page #167
The Andhau Inscription of Rudrasimha This epigraph throws some light on the genealogy of the Western Kshatrapa dynasty and the royal titles used by them Titles of Raja, Swami and Mahakshatrapa have been used both for Rudradama and Rudrasinha, while for Jayadama only Raja and Kshatrapa titles are used. Swami is omitted here. Jupa. gadh Rock-inscription of Rudradama, Gunda inscription of Rudrasimha, Junagadh inscription of Jayadama's grandson? and Gadha inscription of Rudrasena mention Jayadama as 1751 959 Faf. Therefore, the epigraph under discussion once again confums the belief that Jayadama died during his kshatrap-ship without becoming Mahakshatrapa in the lifetime of his father Chastan So far we have known only two inscriptions of Rudrasimha I (1) Gunda inscription and (2) Mevasa inscription." Now we have two more inscrsptions of this king one is from Vandha1% and another from Andhau which is uoder review here. So far Rudrasimha is concerned, this epigraph throws no more light excepting offeriog us the year 114 which date we have already known from his coins. Rudradama, the son of Jayadama and the father of Rudrasimha, has been also mentioned as Mahakshatrapa here. The first two letters. Fer of the first line of this record suggest that some words before them might have been engraved on the broken part of the stone which might have mentioned the name of Chastan, the father of Jayadama. As mentioned earlier, from Andhau we have had four other inscriptions of the same rulers, namely Chastan and Rudradama, dated Saka Era 52 (i.e. 130 A.D.). Recently, we came across another inscription of the time of Chastan dated Saka Era 11 (1 e 89 AD) 18 The inscription under discussion is dated 114 of the Saka Era (1.e. 192 A D.). It seems significant from this therefore, that Andhau might have had enjoyed a good political status during Kshatrapa period for more than a century (i.e. from Saka Era 11 to 114=4 D. 89 to 192). Not only this but we may also infer here from these records findspot that Andhau might have been a district headquarter

Page #168
Rasesh Jamindar then or a similar status of whatsoever nature But the irony of the fate is that at present this village has no importance of any kind it had enjoyed nearly 2000 years before This unique spot of 6 Western Kshatrapa inscriptions helps us in arriving at the conclusion that the Kshatrapa kings might have come to Gujarat directly from Central Asia or Iran and had settled down first in Kachchh If this is so, than this inference docs collaborate the thesis advocated by this author regarding the independent political status of Western Kshatrapa lings. 1. It seems to me very necessary that large-scale excavation is needed in and around the present village of Andhau, which I hope, may probably shed much light on the Western Kshatrapas in every respect 15 References 1 Five stone-inscriptions from Andhau in Kachchh district were found in the last decade of Ainteenth Century A D, and were taken care of by the Diwan Bahadur Ranchhodbhai Udayaram, the then Diwan of the Kachchh stato After that Shri D. R. Bhandarkar, the then Assistant Superintendent of the Western Circle of the Archacological Survey of India, again took notice of these inscriptions in January 1906 Out of these, four were published in the Epigraphica Indica. The fifth one of these, which lay unpublished since then, is under review here Recently discovered Andhau inscription of the year 11 was edit. od and published by Mrs Shobhana Gokhale in the Journal of Ancient Indian History, Vol.2, p. 104. 2 For 4 Inscriptions of the year 52 sce Epigraphica Indica; Vol. XVI, pp. 23 ff., and of the year 11 see Journal of Ancient Indian History, Vol. 11, Nos, 1-2, pp. 104 ff, Calcutta, 1969 3 This may be read as jyeSThAmUlIye, 4 This it seems doubtful. Probably it may be si, 5 Epigraphica Indica, Vol. VII, pp. 42 ff. 6 Ibly, Vol. XVI, pp. 233 ff. 1 Ibid, Vol. XVI, pp. 241 ff & Ibid, Vol. XVI, pp. 238 ff.

Page #169
[Shi . ] 4 Ren Hai , Fa . ,

Page #170

Page #171
The Andhau Inscription of Redrasimha 49 9 In Khavda inscription of the time of king Rudrasimha 1st Jayadama is mentioned as Raja and Swami without using the Kshatrapa title as usual (See Journal of Oriental Institute, Vol XI, No 3, March 1962, p 238) But no importance is to be attached for omission of the Kshatrapa title as Mahah shatrapa title is also conspicuously onutted in case of Rudradama in this record This is an enception 10 See above footnote 6. 11 See Watson Museum Report, Rajkot, 1923-24 pp 12 12 This has been edited by this author & will be published in this Jour nal in the next issue 13 See above footnote 2 14 See Umesh Mishra Commemoration Volume, pp 703 ff, Allahabad, 1970 15 With the kind consent of Shri M H Raval, the then curator of the Museum, I was able to read this inscription in 1962 He also supplied me with a photo of this inscription I am grateful to him for bis cooperation

Page #172

Page #173
samarAiccakahA meM vastra evaM AbhUSaNoM ke ullekha zinakU yAdava saMskRti ke antargata bhojana pAna ke sAtha-sAtha vana evaM AbhUpaNa kA bhI vizeSa mahattva hai| kisI bhI deza ke logoM kI sAMskRtika sthiti kA patA usameM rahane vAle logoM kI vezabhUSA se bhI AMkA jA sakatA hai| mohana jo dar3o aura har3apA kI sabhyatA meM to bahudhA loga naMge hI rahA karate the aura yadi kucha loga kapar3e pahanate bhI the to yaha laMgoTI yA choTI dhotI ke rUpa meM / kabhI-kabhI loga cAdara bhI oda lete the aura apane bAla phIte se bAdha lete the| vaidika kAla se lekara sAtavIM sadI taka sile hue kapaDoM evaM AbhUSaNoM kA ullekha sAhitya meM barAbara milatA hai aura unakA aMkana bhI bahudhA citroM meM huA hai, kintu bahuta prAcIna kAla se gandhAra aura paMjAba meM loga ThaMDaka ke kAraNa sile vastra pahanate the aura ina sile hue vastroM meM yUnAnI, IrAnI aura madhyeziyA kA kAphI prabhAva dekhane ko milatA hai| ina prAntoM kA uparokta jAtiyoM se ati prAcIna kAla se bahuta ghaniSTa sambandha thaa| pariNAmataH donoM meM sAMskRtika AdAna-pradAna kA honA svAbhAvika thaa| samarAiccakahA ke varNana se patA calatA hai ki jahAM dhanI sampanna tathA rAjagharAnoM ke loga mUlyavAna evaM sundara vastroM ko dhAraNa karate the vahIM garIba loga malina tathA phaTe purAne vastroM ko dhAraNa kara kisI taraha apanA jIvana nirvAha karate the| vastra ke prakAra samarAiJcakahA meM nimnalikhita prakAra ke vastroM kA ullekha hai| dukUla samarAicakahA meM isakA ullekha kaI bAra AyA hai| yaha eka zveta raMga kA sundara evaM kImatI vastra thA, isakA prayoga adhikatara dhanI sampanna tathA rAjA-mahArAjA hI karate the| dukUla kA ullekha mahAbhArata meM bhI AyA hai| jise DA. motIcandane romana lekhakoM kA vAhasAsa mAnA hai| Age unhIM ke anusAra yaha dukUla vRkSa kI chAla ke rezo se banatA thaa| baMgAla kA banA dukUla sapheda aura mulAyama hotA thaa| paunDra kA nIlA aura cikanA tathA suvarNakuDrayA kA dukUla lalAI liye hotA thaa| isI prakAra maNisnigdhodakavAn dukUla ghuTe hue sUta ke banate the| AcArAMgasUtrIkA meM ullikhita hai ki dukUla baMgAla meM paidA hone vAle eka vizeSa prakAra kI rUI se banane vAlA vastra thaa| nizIthacUNI meM dukUla ko dukUla nAmaka vRkSa kI chAla ko kUTa kara

Page #174
jhinakU yAdava usake reze se banAye jAne vAlA vastra kahA gayA hai| harSacarita meM dukUla kA prayoga uttarIya, adhovastra, sAr3I tathA cAdara Adi ke rUpa meM kiye jAne kA ullekha hai| DA. vAsudevazaraNa agravAla ke anusAra sambhavata kUla kA artha dezya yA Adima bhASA meM kAna yA, jise kodhika jaya pnaahai| doharI cAdara yA thAna ke rUpa meM vikrayA Ane ke kAraNa yaha dviphUla thA dukUla kahalAne lgaa| yazastilaka meM bhI dukala kA ullegna pAyA gayA hai, rAjapura meM dukUla aura aMzuka kI vaijayaMtiyAM (patAkAye) lagAyI gaI thii|10 isI grantha meM Age batAyA gayA hai ki rAjyAbhiSeka ke bAda samrATa yazodhara ne dhavala dukUla dhAraNa kiyA / 11 hammIra mahAkAvya meM nIle raMga ke dakala kA ullekha hai|19 ina sabhI udvaragoM se spaSTa hotA hai ki dukUla zveta, nIle tathA lAla Adi vibhinna raMgoM kA hotA thA jo mRdu, snigya tathA kImato kisma kA kAlA samajhA jAtA thaa| aguka samarAicakahA ke ullekha se patA calatA hai ki aMzuka eka prakAra kA mahIna evaM sundara rezamI vastra thaa18| DA. motIcanda ke anusAra yaha candra kiraNa evaM zveta kamala ke samAna sapheda hotA thA / 14 bunAvaTa ke anusAra isake kaI bheda vatAye gaye haiM yathA ekAMzuka, ardhyadhIzuka, durthazuka aura vyaMzuka Adi / AcArAga sUtra meM aMzuka aura cInAMzuka donoM kA ullekha milatA hai / 10 bRhatkalpabhASya meM dono ko pRthaka-pRthaka ginAyA gayA hai| kAlidAsa ne bhI sItAMzuka18 aruNAMzukA', raktAMzuka 0 tathA nIlAMzuka31 kA ullekha kiyA hai| harSacarita meM bhI eka sthAna para mRNAla ke rezoM se aMzuka kI sUkSmatA kA digdarzana karAyA gayA hai| eka anya sthAna para phUla pattiyoM aura pajhIyoM kI AkRtiyoM se suzobhita aMzuka kA bhI ullekha kiyA gayA hai| AdipurANa meM bhI raMga bheda se ise sItAMzuka, raktAMzuka aura nIlAMzuka Adi kaI nAmoM se ullikhita kiyA gayA hai| yazastilaka meM bhI sapheda aMzuka, kusumbhAMzuka yA lalAI liye hue raMga kA aMzuka tathA kArdamikAMzuka arthAtU nIlA yA maTamele raMga kA aMzukaga Adi kA ullekha hai| raMga Adi ke bheda se aMzuka bhI kaI prakAra kA hotA thA jo sambhavataH dukUla se nimna koTi kA kapaDA mAnA jAtA thaa| yaha sundara, snigdha tathA mahIna hotA thaa| ___ cInAzuka--samarAicakahA meM cInAMzuka nAmaka vastra kA bhI ullekha hai 128 yaha eka prakAra kA patalA evaM snigdha rezamI vastra thaa| isakA ullekha anya jaina granthoM meM bhI kiyA gayA hai|" bRhatkalpabhASya meM isakI vyAkhyA koSakAra nAmaka kIr3e se athavA cIna janapada ke bahuta patale rezama se bane vastra se kI gayI hai / DA. dazaratha zarmA ke anusAra cInAMzuka cInI silka kI bhAMti jAna paDatA hai|1 ____ ardhacInAzuddha-cInAzuka kI bhAMti samarAizcakahA meM ardhacInAMzuka kA bhI ullekha hai| saMbhavataH yaha AdhA rezama tathA AdhA sUta kA banA hotA thA athavA cInAMzuka ke choTe nApa kA Tukar3A thaa|

Page #175
samarAicakahA meM... -u devaSya-yaha eka divya kisma kA vastra thA jisakA prayoga adhikatara dhArmika pravRtti ke loga tathA rAjA mahArAjA hI karate the| AdipurANa meM dUSya kA ullekha hai jisake anusAra dUSyazAla 4 kapar3e kI cAMdanI ke lie prayukta samajhA jAtA thaa| DA. vAsudevazaraNa agravAla ke anusAra stUpa ke zarIra para jo kImatI vastra caDhAye jAte the ve devadUSya kahalAte the| bhagavatIsUtra meM devadUSya ko eka prakAra kA devI vastra batAyA gayA hai jise bhagavAna mahAvIra ne dhAraNa kiyA thA 150 kSauma vastra--samarAiccakahA meM isakA ullekha kaI jagaha kiyA gayA hai| vaidika sAhitya meM bhI isakA ullekha hai jise DA. motIcanda ne alasI kI chAla se nirmita batAyA hai|88 taittirIya saMhitA meM bhI isakA ullekha AyA hai|31 AzvalAyana zrauta sUtra meM kSoma kA ullekha dAna dene ke saMdarbha meM huA hai| AdipurANa meM bhI kSauma kA ullekha hai jo atyadhika kImatI, mulAyama aura sUkSma hotA thA / 1 harSacarita se patA calatA hai ki AsAma ke rAjA bhASkara varmA ne harSa ko bahuta se kSauma ke lambe Tukar3e bheMTa svarUpa pradAna kiye the / DA yAsudevazaraNa agravAla ke anusAra yaha AsAma aura baMgAla meM utpanna eka prakAra kI ghAsa se nirmita kiyA jAtA thaa| kAzI aura puNDa deza kSauma ke liye prasiddha the| uparokta ullekhoM se spaSTa hotA hai ki kSauma eka prakAra kA mahIna, kImatI evaM sundara vastra thA jisakA prayoga adhikatara dhanI, sampanna evaM rAjagharAne ke loga hI kara pAte the| paTavAsa-samarAiccakahA meM paTavAsa kA bhI ullekha hai| AdipurANa meM paTAMzuka kA ullekha hai| jisakA artha rezamI vastra lagAyA jA sakatA hai| paTavAsa aura paTAMzuka eka dUsare se bhinna the| paTAMzuka eka kImatI rezamI vastra thA jisakA prayoga dhanika hI kara pAte the jabaki paTavAsa sUtI evaM sastA vastra thA jisakA prayoga sAdhAraNa loga bhI karate the| harSacarita meM rAjyazrI ke vivAha ke samaya naye raMge hUe dukUla vastroM ke bane hue paTavitAna lage huye the aura pUre thAna meM se paTTiyAM aura choTe-choTe paTTa phAr3akara aneka prakAra kI sajAvaTa ke kAma meM lAye jA rahe the, yahAM vAsudevazaraNa agravAla ke anusAra paTa pUrA thAna thA aura paTI lambI paTTiyAM thIM jo jhAlara Adi ke kAma meM lAyI jA rahI thii| ina saba uddharaNoM se spaSTa hotA hai ki paTavAsa sambhavataH sAdhAraNa kisma kA kapar3A rahA hogaa| palkala-isakA prayoga adhikatara jaMgala meM rahanevAlI jAtiyAM athavA sAdhu-saMnyAsI karate the| chAla ke vastra ko valkala kahA jAtA thA jo bauddha bhikSukoM ko avihita the| kAlidAsa ne kumArasaMbhava meM valkala ghastra kA ullekha kiyA hai| bANabhaTTa ne uttarIya aura cAdara ke rUpa meM valkala ke prayoga kA ullekha kiyA hai| 1 harSacarita meM ullikhita hai ki sAvitrIne kalpadruma kI chAla se nirmita valkala vastra dhAraNa kiyA thaa| ___anya ksa uttarIya-samarAiccakahA meM uttarIya ko cAdara ke rUpa meM ullikhita kiyA gayA hai jo kamara se upara or3hane ke prayoga meM AtA thA / uttarIya kandhoM para

Page #176
minakU yAdava dhAraNa kiyA jAtA thA / * yazastilaka meM ullikhita hai ki munikumAra yugala, zarIra kI zubhaprabhA ke kAraNa aise pratIta hote the jaise unhoM ne dukUla kA uttarIya oda rA ho / " Age isI mantha meM ullikhita hai ki kumAra yazodhara ke rAjyAbhiSeka kA free for jo jyotiSI ikaTThe hue the ve dukUla ke uttarIya se apanA muMra ke the | amarakoSa meM uttarIya ko oDhanevAlA vastra banAyA gayA hai / " aura harSarata meM dukUla ke bane uttarIya kA ullekha hai / 58 harpacarita meMdra ke bhI uttarIya kA ullekha milatA hai / " ina sabhI pramANoM se spaSTa hotA hai ki unakA prayoga kamara se upara oDhane ke liye hotA thA / yaha fafe fare kA honA thA / 4 yaha bheDa bakarI ke bAla se taiyAra kiyA jAne vAlA vastra thA jo oDhane ke liye yukta hotA thA / kambala kA pracInatama ullekha atharvaveda meM milatA hai / " AdipurA meM bhI isa vastra kA nAma AyA hai / "" hvenasAMga ke anusAra yaha bher3a, bakarI ke Una me nirmita kiyA jAtA thA aura mulAyama tathA sundara hotA thA 108 5 eka moTA aura majabUta kisma kA kapar3A hotA thA / samarAiccakahA melAlekha hai jisase patA calatA hai ki yaha eka moTA tathA majabUta kapar3A rahA hogA jo dUrI, galIcA tathA tambU Adi banAne ke kAma meM AtA thA / bhagavatI sUtra meM bhI cala kA ullekha hai jise sAdhAraNa loga athavA sAdhu-saMnyAsI dhAraNa karate the 100 nalAina-mamarAiccakA meM maNi-ratnoM se jaTita eka prakAra kA vastra batAyA gayA hai jisakA prayoga rAjagharAnoM kI striyAM karatI thIM / " yahAM isakA vyavahAra bakSa bandhanI ke rUpa meM kiyA gayA hai| vaidika kAla meM Arya striyAM stanapaTTa dhAraNa karatI thIM / guptakAla meM bhI usa samaya ke sikkoM para stana-paTTa dhAraNa kI huI striyoM ke citra aMkita haiM / AdipurANa meM stanAMzuka zabda kA ullekha milatA hai / 10 sambhavana yaha eka rezamI vastra kA TukaDA hotA thA jise striyAM vakSasthala para sAmane se lekara pIche pITha kI ora bAMdhatI thIM / samarAiccakahA meM ise maNi ratnoM se yukta batAyA gayA hai jo sauMdaryavRddhi ke lie jaTita kiye gaye jAna par3ate haiM / gantI sthAna " 1. samarAiccakahA meM ise rakhakara ArAma se baiThane ke lie prayukta samajhA gayA hai| sambhavataH yaha gola takiyA kI taraha kA hotA thA jisa para baiThane se ArAma hotA thA / asaMgaNikA. yaha eka prakAra kI lambI takiyA hotI thI jisakA prayoga sote samaya kiyA jAtA thaa| AbhUSaNa iribhadra kAlIna samAja ke loga vividha prakAra ke AbhUSaNoM kA prayoga karate the /

Page #177
samarAicakahA meM... vastroM ke dhAraNa karane kI kalA ke sAtha-sAtha AbhUpoM kA prayoga bhI bhAratIya sabhyatA ke vikAsa ke sAtha-sAtha prArambha huaa| samarAiccakahA meM nimnalikhina AbhUSaNAM kA ullekha hai| ___ kuNDala-isakA ullekha samarAiccakahA meM kaI sthAnoM para kiyA gayA hai| yaha kAna meM pahanA jAne vAlA eka alaMkAra thA jise strI-purUpa donoM dhAraNa karate the| kuNDala kI AkRti gola-gola challe ke samAna hotI thii| amarakoSa meM ise kAna ko lapeTa kara pahanA jAne vAlA AbhUSaNa batAyA gayA hai| DA vAsudevazaraNa agravAla ke anusAra isameM gola ghAlI tathA sone kI ikaharI lar3I lagI hotI thI, ajantA kI citrakalA meM isa taraha ke kuNDaloM ko citrita kiyA gayA hai| hammIra mahAkAvya meM bhI kuNDala kA ullekha hai jisakA prayoga purupa kiyA karate the| yazastilaka meM AyA hai ki samrATa yazodhara ne candrakAnta ke bane kuNDala dhAraNa kiye the| isI grantha meM Age ullikhita hai ki munikumArayugala vinA AbhUpaNA ke hI apane kapoloM kI kAnti se hI aise lagate the mAno kAnoM meM kuNDala dhAraNa kiye ho / AdipurANa meM maNi kuNDala,80 rana kuNDala,81 kuNDalI, tathA makarAkRti kuNDala83 Adi vibhinna prakAra ke kuNDaloM kA ullegya hai jisase spaSTa hotA hai ki usa samaya vibhinna prakAra ke kuNDaloM kA prayoga kiyA jAtA thaa| yahA kuNDalI kA tAtparya choTe AkRti ke kuNDala se lagAyA jA sakatA hai| ___ kaTaka-samarAiccakahA meM kaTaka kA ullekha kaI bAra kiyA gayA hai| isakA prayoga strI-puruSa donoM karate the| yaha hAtha meM pahanA jAne vAlA AbhUpaNa thaa| kaTaka kadamba (paidala sipAhI) kI vyAkhyA meM vAsudevazaraNa agravAla ne batAyA hai ki sambhavata kaTaka (kar3A) pahanane ke kAraNa hI inheM kaTaka kadamba kahA jAtA thaa| harSacarita meM ullekha hai ki 'kumAra ke kaTaka maNideva kI keyUra maNi se AliMgana meM usa prakAra ragaDa khAyegI jaise mandarAcala ke kaTaka viSNu ke keyUra se TakarAye the| ina uddharaNA se spaSTa hotA hai ki kaTaka aura keyUra dono kA prayoga strI-puruSa karate the| AdipurANa meM eka sthAna para divya kaTaka' kA ullekha hai jise ralajaDita kaDA kahA jA sakatA hai| keyUra88-isakA prayoga strI-puruSa donoM karate the| amarakoSa meM aMgada aura keyUra ko paryAya batAyA gayA hai| bhartRhari ne keyUra kA ullekha puruSoM ke alaMkAra ke rUpa meM kiyA hai 190 kintu isake viparIta yazastilaka meM AyA hai ki viraha kI sthiti meM striyAM bAhu kA keyUra pairo meM tathA pairo kA nUpura bAhu meM pahana letI hai|* spaSTata isakA prayoga striyAM hI nahIM, varana puruSa bhI karate the| mudrikA-samarAicakahA meM ise aMguliyoM meM pahanA jAne vAlA alaMkAra batAyA gayA haiN| 1 mudrikA kA ullekha bhagavatI sUtra meM bhI AyA hai| yazastilaka meM aMguThI ke lie urmikA tathA aMgulIyaka + zabda Aye haiN| harSacarita meM bhI

Page #178
zinakU yAdava urmikA kA ullekha hai / " sambhavata maMtrara ke samAna cakkara lagA kara banAI gaI aMguThI ko urmikA kahA gayA hai| tripaSTizatyakApuruSacarita meM bhI strI ke AbhUSaNoM ke rUpa meM aMguThI kA ullekha hai / 17 mudrikA kA prayoga strI-puruSa donoM karane the jo apane apane sAmarthya ke anusAra sone cA~dI Adi kI banavAI jAtI thI / ise kaNThAbharaNa ke sAtha ullikhita kiyA gayA hai / bhI rivAja thA, bhartRhari ne ise kalAI kA AbhUSaNa AyA hai ki yodheya janapada meM kRpakoM kI striyAM sona ana spaSTa hai ki haribhadra ke kAla meM kaMkaNa kA pracalana samarAica kahA meM prAcIna kAe meM kaMkaNa pahanane kA hai / "" yazastilaka meM * kaMkaNa pahanatI thIM / ** strI-puruSa donoM hI meM dhA / nUpura-samarAicakahA meM gayA hai| ise striyoM ke AbhUSaNa ke rUpa meM ullikhita kiyA yaha paira meM pahanA jAne vAlA striyoM kA eka alaMkAra thA / hitopadeza meM nUpura kA paira kA AbhUSaNa batAyA gayA hai / 101 AdipurANa meM maNinUpura kA ullekha hai / 1 // nRpura ko rAjasthAna meM nevarI kahA jAtA thA / 103 harSacarita meM bhI napura ko striyoM kA AbhUSaNa batAyA gayA hai / 104 jise ve paira meM dhAraNa karatI thiiN| -yaha ratnoM kI banI huI mAlA hotI thI jise rAjagharAnoM kI striyAM hI dhAraNa karatI thIM | 108 ratnAvalI kA ullekha bhagavatI sUtra 100 meM tathA AdipurANa meM AyA hai| ratnAvalI meM nAnA prakAra ke ratna gUthe jAte the aura madhya meM eka bar3I maNi jaTita rahatI thI / / hAra-samarAicakA meM hAra kA ullekha gale meM dhAraNa kiyA jAne vAlA AbhUSaNa thA rUpoM meM kiyA hai yathA-hAra, 100 hArazekhara, 110 mhAra 118 Adi / Adi purANa meM eka sau lekha hai| 214 kaI bAra kiyA gayA hai / 108 yaha kAlidAsa ne hAra kA ullekha kaI hArayaSTi, 111 tArahAra 118 tathA ATha muktA lar3iyoM se yukta hAra kA kathA prasaMga meM ekAvalI --samarAiccakahA meM isakA ullekha AyA hai / 115 motiyoM kI eka ladI kI mAlA ko ekAvalI kahA gayA hai jo motiyoM ko ghane rUpa me gUMtha kara banAyI jAtI thii| amarakopa meM ekAvalI ko motIyoM kI ikaharI mAlA kahA gayA hai| 120 guptakAla meM ekAvalI sabhI AbhUSaNoM se adhika priya thI / bAsudevazaraNa agravAla ke anusAra gupta kAlIna zilpa kI mUrtiyoM aura citroM meM indranIla kI bhavya guriyA sahita motiyoM kI ekAvalI pAyI jAtI hai, yaha ghane motiyoM ko gUMtha kara banAyI jAtI thI / 117 yazastilaka ke ullekha se patA calatA hai ki ujvala motI ko madhyamaNi ke rUpa meM lagAkara ekAvalI kA prayoga kiyA jAtA thA 1115 maNimAlA - samarAhacca kahA meM isakA ullekha kaI bAra kiyA gayA hai / "" yaha striyoM kA AbhUSaNa thA jise mekhalA arthAt kamara meM pahane jAne ke kAraNa mekhalA

Page #179
samarAicakahA me... kahA jAtA thaa| isa meM maNi jaTita rahate the| harSacarita meM striyoM dvArA kaTi pradeza meM dhAraNa kI huI karadhanI ke rUpameM isakA ullekha hai|120 bhagavatIsUtra,131 AdipurANa tathA yazastilaka18 meM bhI isakA ullekha hai| ina ullekhoM se spaSTa hotA hai ki maNimekhalA kA prayoga dhanI sampanna evaM rAjagharAne kI striyAM kiyA karatI thiiN| kaTisUtra-samarAiccakahA meM ise mI AbhUSaNoM kI zreNI meM ginAyA gayA hai| yaha bhI maNimekhalA kI taraha kamara meM pahanA jAne vAlA alaMkAra thA jise adhikatara rAja-puruSa hI dhAraNa karate the| sambhavataH yaha svarNasUtra aura rezama kA banA hotA thA / kaTisUtra kA ullekha AdipurANa meM bhI AyA hai|12| kaThaka-samarAiccakahA meM isakA ullekha alaMkArA kI zreNI meM huA hai|190 kintu isakI banAvaTa Adi kA ullekha nahIM hai| yaha kaMTha meM pahanA gAne vAlA eka alaMkAra thaa| AdipurANa meM kaMThAbharaNa137 kA ullekha milatA hai jo svarNa aura maNiyoM dvArA taiyAra kiyA jAtA thaa| sambhavataH yaha strI-puruSa donoM kA AbhUSaNa thaa| ___ mukuTa198-samarAiccakahA meM ise sira para bAMdhane vAle alaMkAra ke rUpa meM prayukta samajhA gayA hai, jise tAja' kahA jAtA hai| isakA prayoga rAjA-mahArAja, rAjakumAra aura rAjaparivAra kI striyAM hI karatI thiiN| ajantA ke mitti-citroM para ratna baTita lambottarA mukuTa, coTIdAra mukuTa, motI kI lar3I se alaMkRta lambottarA mukuTa, kalagedAra mukuTa Adi vibhinna prakAra ke mukuTa akti kiye gaye haiM 13 AdipurANa meM bhI kaI sthAnoM para mukuTa kA ullekha hai|150 bhagavatIsUtra se patA calatA hai ki tAja kA prayoga rAjA aura rAjakumAra hI karate the|181 cUr3AmaNi-samarAiccakahA meM ise maNi aura ratnoM se jaTita batAyA gayA hai|159 harSacarita meM mAlatI ke zarIra para kaTi pradeza meM karadhanI, gale me muktAhAra, kalAI meM sone kA phar3A Adi ke sAtha kezoM meM cUDAmaNi makarikA nAmaka AbhUpaNa kA ullekha hai|158 yaha AbhUSaNa striyAM apane bAloM ko gUMtha kara usameM dhAraNa karatI thiiN| AdipurANa meM to cUDAnagi 84 aura cUhAratna donoM kA ullekha alagaalaga kiyA gayA hai| yadyapi alaMkAra kI dRSTi se donoM samAna samajhe jAte the kintu maNi aura ratnoM ke jaTita hone ke vibheda se alaga-alaga nAma ginAye gaye haiN| saMdarbha 1 motIvandra-prAcIna bhAratIya vezabhUSA, bhUmikA, pR. 3 / 2 vahI-bhUmikA, pR. 2 / 3 bahI-pR. 31 4 sapa0ka. 4, pR. 297.5, pR. 495:8, pR. 798 / 5 motIcandra-prAcIna bhAratIya vezabhUSA, bhUmikA, pR. 9 /

Page #180
zikU yAda 6 AdhArAgasUtra, 25/13--'vukUla gauDaviSayaviziSTa phArmAsikam / ' 7 nizIthacUrNI bhAga 2. 399-'dumulo rukkho tassa bAgo ghettu sUkhale kuTTijjati pANieNa tAva jAva jhUsIbhUto tAhe kamati etesu bugullo / ' 8 harSacarita 1, 4 34. 3, pR. 65 tathA 5, pR 172 / 1 vAsudevazaraNa apravAla-harSacarita-eka sAskRtika adhyayana, pR. 761 10 yazastilaka, pR. 19-' dukUlAzukavejayatI satatibhiH' / 11 yazastilaka pR. 323- dhRtdhvldukuulmaalyvilepnaalkaarH|' 12 dazaratha zarmA-alI cauhAna DAyanesTIjha, pR 262 me udhRta / 13 samaka. 1, pR741 14 motIcanda-prAcIna bhAratIya vezabhUSA, pR. 551 15 vahI, pR 551 16 AcArAMga 2/14/6-'asuyANi vA cINasuyAriNa vaa|' 17 bRhatkalpamASya sUtra 4/3662-' amuga cINamuge ca vigaledI / 18 vikramorvazI 3/12-'mitAzukA magalamAtrabhUSaNA / 19 khuvaza 9/43-' aruNarAganiSedhimirazuke / 20 RtusaMhAra 6/4/29 / 21 viyorvazI, pR 601 22 harSacarita, pR 101 23 vahI 10, pR. 114-'bahuvidhakusumAgAkunizAlazobhitA pratisvacchAdazakAt / ' 24 AdipurANa 10/181 . 11/133 12/30 : 15/23 / 25 yAstilaka, uttarakhaNDa pR. 13-sitptaakaashuk'| 26 vahI, pR. 14-'kusumbhaashukpihitgauriipyodhr...| 27 vahI, pR. 220-kaadmikaashkaadhikRtkaayprikr.'| 28 sama00 5, 4381 AcArAMga 2/14/6 * bhagavatosUtra 9/33/9 : nizItha ghUrNI 7, pR 111 30 bRhatkalpabhASya 4/36621 31 rAjasthAna bhAratI-5. me-dazaratha zarmA-zavIM zatAbdI me Ananda, sukhAdi kI saamgrii| 32 samaka0 2, pR. 100 / 33 vahI 4, pR. 291 - 9, pR. 898, 911, 957, 973 / 34 AdipurANa 27/241 35 vAsudevazaraNa agravAla-harSacarita-eka sAMskRtika adhyayana, pR 751 36 bhagavatIsUtra 15/1/541 / 37 sama.ka. 7.pU. 634-35,6471 38 motIcandu-prAcIna bhAratIya vezabhUSA, bhUmikA pa 4 / 39 taittirIya sahitA 6/1/1/31 40 AzvalAyana zrota satra 2/3/4/171

Page #181
samapakahA meM... 41 AdipurANa 12 / 173 42 harSacarita 7, pR. 217 1 43 vAsudevazaraNa agravAla - harSacarita - eka sAskRtika adhyayana, pU, 761 44 motIcandra -- prA0 bhA0veza0, bhUmikA, pR 9 1 45 sama0ka0 7, pR, 645 46 AdipurANa 11 / 44 47 vAsudevazaraNa agravAla - harSacarita - eka sAskRtika adhyayana, pra 81 48 sama0ka0 8, q. 798 1 49 50 kumArasaMbhava - 6 / 921 51 harSacarita 1, pra 52 harSacarita 1 Sa motIcandra - prAcIna bhAratIya vezabhUSA, pR. 31 344; 145 kAdambarI pR. 311, 3231 10 53 sama0ka0 4, pR. 254, 269.5, 423, 444 6; 4959, 862 54 e. ke. bhajUmadAra - cAlukyAsa Apha gujarAta, pR. 356 / 55 yazastilaka 159 ( vapuprabhApaTala dukulottarIyam ) / 56 yazastilaka ---- pR 316 - ' uttarIyabukUlAMcalapihitavimbinA / ' 57 amarakoSa 2 / 6 / 118 - ( sakhyAnamuttarIyaM ca ) / 58 harSacarita 1, pR 34.5 162. kAdambarI . 85, 95, 138, 174 59 harSacarita 1, 34:4, 143 60 sama0ka0 7, g. 656, 661 61 atharvaveda 14/2/66-67 62 AdipurANa 47/46 63 vATarsa, Ana yuvAnAMga 1, pR 148 64 samaka0 8, pR 766 65 vahI 7, ghR 656, 661 66 bhagavatI sUtra 11 / 9/4 17:15/1/541 / 11 67 sama0ka0 2, pR. 95 68 motIcandra prAcIna bhA0veza0, bhUmikA pu. 4 69 vahI, pR. 23 1 70 AdipurANa 12/176 : 8/81 71 sama0ka0 9, pR. 974 72 vahI 9, 974 73 je sI. sikadAra 'sTaDIsa ina bhagavatI sUtra, pR. 241 74 1, . 31:2; 96, 100, 131, 5, 452. 6, 581; 595: 7; 639, 698: 9 9111 75 amarakoSa - 2/6/130 ( kuNDala karNaveSTranam )

Page #182
jhinakU yAdava 76 vAsudevazaraNa agravAla-harSacarita eka sAMskRtika adhyayana, phalaka 20, citra 78 77 dazaratha zarmA-arlI cauhAna DAyanesTIja, pR. 263 meM uddhRta / 78 yAstilaka-pR. 367 (kunnddlaabhyaamlkRtshrvnnaa)| 79 vahI pu. 159 ( kapolakAntikuNDalitamukhamaDalam ) 80 AdipurANa 33/124 : 9/190 : 14/11 / 81 vahIM 4/177 . 15/189 / 82 vahI 3/781 83 vahA~ 16/331 84 sama0ka. 1, 1317. 714.15, 16, 724 / 85 vAsudevazaraNa agravAla-harSacarita-eka sAskRtika adhyayana, pR. 131 / 86 vahI pR. 176 meM udhRta / 87 AdipurANa-29/1671 88 samaka. 1, pR. 31 2, 100 7, 638 / 89 amarakoSa 216/107 (keyUramagada tulye)| 90 bhartRhari 2/19 (kayUrA na vibhUSayanti puruSa . ) dekhiye-ghuvaza 6/68, kumArasabhava 7/69 * yaNastilaka pR. 617 (keyUra caraNe ghRta viracita haste ca hijIrikam ) / 91 samaka. 2, pR. 96, 98 / 92 dazaratha zarmA-arlI cauhAna DAyanesTIja, pR. 262 / 93 yazastilaka-pR0 67 (saratnomikAmaraNa ) 94 vahI-uttara0 pR. 131 (prasAdIkarotyamagulIyakam ) / 95 harSacarita 1, pR. 10 (kmyunirmitormikaa)| 96 ke. majUmadAra-cAkyAja Apha gujarAta, pR. 359 meM uddhRta / 97 sama006, pR. 597 (Thavemi evassa samIve chinnknnnnktthaahrnnN)| 98 bhartRhari0 2/71 (dAnena pANina tu kaikaNena vibhAti ..) 99 mazastilaka pa. 151 100 sama00 2, 482, 95 4, 2696,493. 7,639:8, 744.9,911 101 hitopadeza 2/71 (nahi cUDAmaNiH pAde napuraM mUni dhaaryte)| 102 bhAdipurANa 7/237. 12/22 5/268. 7/1291 103 dazaratha zarmA-arlI cauhAna DAyanesTIja, 2621 104 vAsudevazaraNa agravAla-harSacarita-eka sAMskRtika adhyayana, pR. 61 / + 103 samaka. 4.4.254.2851 1106 bhagavatIsUtra 11/11/430 / 107 mAvipurANa 16/501 . 108 sama00 2; pR. 76, 85, 91,99, 100: 3, 220:5, 380, 452-6, 495:7,610-11, 627, 639,698.9:911 / . 109 RtusaMhAra 1/4. 2/18: meghadUta-uttaramegha 30 : kumArasaMbhava 5181

Page #183
samarAicakahAM me ... 110 RtusahAra 1/61 111 vahI 1/8 / 112 raghuvaza 5/52 / 113 vahI 6/60 / 114 AdipurANa 16/581 115 sama.ka. 9, pR911| 116 amarakoSa 2/6/106 117 vAsudavazaraNa agravAla-harSacarita-eka sAMskRtika adhyayana pU. 102 / 118 yazastilaka, pR 283 (tArataralamuktAphalAma) dakhiye amarakoSa 2/6/155 / (taralA haarmdhygaa)| sama0ka0 5, pR. 3846,5977,644 / 120 vAsudavazaraNa agravAla-harSacarita-eka sAMskRtika adhyayana, pR 241 121 bhaga tIsUtra 9/33/380 / 122 AdipurANa 15/23 / 123 yagastilaka, pR 100 (mukhrmgimekhlaajaalvaacaalisvhlpnyjmaalipti)| 124 samaka0 2, 100.4, 265.7, 638, 644, 6591 125 AdipurANa 13/69. 16/235 16/19 / 126 sana0ka0 5, 384 6, 5977.6441 127 AdipurANa 15/1931 128 sapa0ka. 9, pR. 911-dadIpyamAnamukuTa / 129 mAtIcandra-prAcIna bhAratIya bAbhUSA-bhUmikA pR. 221 130 AdipurANa 9/41 10/126 . 15/5 16/2341 131 bhagavatIsUtra-9/33/385 . 11/11/428 / 132 sama0ka0, 2, pR. 85, 96, 7, 4 6061 vAsudavazaraNa agravAla-harSacarita-eka sAskRtika adhyayana, pR. 24 / 134 AdipurANa 14/8:4/94 / 135 vahI, 11/113 29/1671 133 vAsanA

Page #184

Page #185
gItA aura kAlidAsa gautama paTela lokapracalita daMtakathA ke anusAra mahAkavi kAlidAsa kAlImAtA kI kRpA se mUrkha hote hue bhI vidvAna bane, kintu unake dvArA racita sAhitya kA parizIlana karane vAle aneka vidvAna nizcayapUrvaka isa niSkarSa para Aye ki kAlidAsa ko samakAlIna jJAna kI pracalita sabhI zAkhAoM kA mahattama talasparzI abhyAsa thaa| unhoMne mahAbhArata kA sAmAnyarupa se evaM gItA kA savizeSarUpa se abhyAsa kiyA thA yaha gItA aura unakI kRtiyoM ke sUkSma avalokana dvArA jJAta hotA hai| isa siddhAMtakalpanA kI samarthanA karane kA prayatna isa gavepaNAtmaka lekha meM kiyA gayA hai| raghuvaMza ke rAjAoM ke guNa raghuvaMza ke AraMbha meM raghuvaMza ke rAjAoM kA guNavarNana vistRtarUpa se kAlidAsa ne diyA hai| gItA ke 16 veM adhyAya meM nirUpita devIsaMpatti ke katipaya guNoM kA spaSTa nirdeza hai| udA0 ... AjanmazuddhAnAm' meM zuci-pavitratA, 'yathAvidhihutAnAm' meM yajJa, 'yathAkAmArcitArthinAm' meM dAna aura 'zaizave'bhyastavidyAnAm meM svAdhyAya jaise daivIguNoM kA suspaSTa Alekhana huA hai| raghuvaMza ke vyaktigata rAjAoM ke caritra meM vaiSI saMpatti kA darzana saralarUpa se hotA hai| gaurakSA ke lie paMcabhautikapiMDarUpa svadeha kI ora anAsthA pradarzita karane vAlA dilIpa jagata ke akAtapatra prabhutva ko bhI dA~va meM lagAtA hai| yahAM gItA ke 'asaktiranabhiSvaGga putradAragRhAdiSu zabda yAda Ate haiN| dilIpa ne anAtura rahakara dharma kA pAlana kiyA aura anAsakta bana kara sukha kA upabhoga kiyA / kyA aisA nahIM pratIta hotA ki yahAM gItA kI anAsaktayoga kI bhAvanA unake jIvana meM sArthaka huI hai ? raghu kA caritra unako samagravaMza ke nAyaka banAne ke lie paryApta hai| devarAja indra bhI kahate hai ki 'gRhANa zasvaM yadi sarga eSa te / isa nRpa meM gItA ke kSatriya ke svAbhAvika guNa mUrtimaMta hote hai| "zaurya tejo dhUtiya yudhe cApyapalAyanam / dAnamIzvarabhAvazca kSAkarma svabhAvajam / " isa loka kA pUrvArdha indra ke sAtha yuddha meM aura uttarArdha kautsaprasaMga meM raghu ke jIvana meM caritArtha hotA huA dikhAI par3atA hai| raghu ke lie kAlidAsa ne 'dakSiNa, lubdhaprazamana, ravastha, prasAdasamukha...' jaise zabda prayukta kiye haiN| jisake paryAya guNa ke rUpa meM gItA meM milate haiN|

Page #186
gautama paTela 14 " yammAnnodvijate loka " kA siddhAMta raghu ke jIvana meM caritArtha huA hai| kAlidAsa ke zabdoM meM rAjA prakRtiramjanAt'' hai| apane suyogya putra aja ko gaddI para supratiSThita karake svarga ke bhI vinAzadharmI viSayoM meM Atmavit rAjA raghu spRhArahita rhe| svarga aura unake sukha bhaNika hai-aisA gItA bhI kahatI hai| rAjya ko chor3a kara kulaparaMparAnusAra valkala dhAraNa kara ke raghurAjA putra kI vinaMtI se vana meM nahIM magara nagara bAhara jA kara rhe| avikRtendriya , prazamasthita , yatiliGgadhArI aura apavargArthI rAjA raghu dharma ke aMzAvatAra ke rUpa meM zobhAyamAna hue / 'anapAyipadopalabdhaye' ragha yogioM ke sAtha rahe, samAdhi aura abhyAsa dvArA zarIra ke paMcaprANoM ko vaza meM kara ke jJAnAgni se svakarmoM ko bhasmIbhUta karane kA vicAra kiyA-'aparo dahane svakarmaNAM vavRte jJAnamayana vahinanA / 10 yahAM gItA ke jJAna kI yazogAthA kA gAna karatA huA loka smRtipaTa para pratibiMbita hotA hai| yathaidhAsi samiddho'gnirbhasmasAtkurute'rjuna / jJAnAgni sarvakarmANi bhasmasAt kurute tathA / / 11 jJAnAgni me svakarmo kA dahana kara ke, raghu triguNAtIta vanakara 'samaloSTakAJcana' banA / " raghurapyajayaguNatrayaM prakRtisthaM smlossttkaanycnH|" yahAM isa sthala meM to aisA pratIta hotA hai ki kAlidAsa gItA ke vicAro ke uparAnta bhASAzailI kA bhI anusaraNa karate haiN| aura gItA ke zabdoM meM loSTa aura ama do zabdo meM se kevala azma ko rkhaa| mAnoM unako vaha punarAvartana akAvyamaya lagA ho| gItA ke guNatraya nibhAgayoga (a.14) meM triguNAtIta ke lakSaNa dikhAte hue bhagavAna 'samaloSTAzmakAJcana '18 zabda prayukta karate haiN| ina zabdoM ko chaMda kI AvazyakatAnusAra badalakara, 'azma' zabda kI puna ukti dUra karake, kAlidAsa raghuvaMza meM prayojita karate haiN| isa paMkti meM guNatraya ko 'prakRtistha' kahA hai-yaha gItA meM aneka bAra nirdiSTa huA hai|15 paramAtmA kA jaba taka darzana na huA taba taka sthiradhI raghu yogavidhi meM se virakta nahIM hue aura tama se para avyaya aise puruSa kA yogasamAdhi dvArA sAkSAtkAra java samadarzI raghune kiyA taba vaha yoga vidhi se virakta huaa|14 yahAM sthiraghI zabdaprayoga gItA ke 'sthitaprajJa' kI yAda dilAtA hai| paramapurupa tamasa para avyaya hai aura ise samadarzI bana kara yogasamAdhi se prApta kiyA jA sakatA hai| yaha gItA kA sarvamAnya siddhAta hai|18 raghurAjA ke aMtyeSTikarma meM bhI aja ne gItA meM nirdezita eka siddhAMta kA ullekha kiyA hai| " vivadha vidhimasya naiSThika yatimi sArdhamanagni magnicit '110 agnihotrI aja ne raghu kA agnirahita aMtyeSTisaMskAra yatioM ke sAtha kiyaa| raghu saMnyAsI thA isalie agni ko sparza nahIM karatA thA ata usakA "anagni naiSThikaM vidhi" karanA pddaa| gItA meM bhI saMnyAsI ko 'an--agnim' kahA hai, magara saccA saMnyAsI to karmaphalatyAgI hI hai| caritranAyaka raghu ke jIvana meM gItA ke Adarza aura vicAradhArAeM kAlidAsa ne viSNu ke avatArarUpa rAma ke jIvana se bhI viziSTarUpa se mUrtimaMta kI hai|

Page #187
gItA aura kAlidAsa kAlidAsa gurumukha dvArA aja ko 'vazinAmuttama' kahalAtA hai| kAlidAsa ko 'vazI' zabda atyaMta priya hai kyoMki aneka rAjAoM ke lie yaha zabda prayukta kiyA hai|18 saMbhavata. svayaM kavi hI 'vazinAmuttama' hogaa| unake aneka nAyaka jitendriya mI varNita haiN|19 "anagniM naiSThikaM vidhi' pRthvI kA svIkAra aja pitA kI AjJA se karatA hai, bhogatRSNA se nahIM / 30 dazaratha samAdhi se jitendriya bane / usameM indra samakSa bhI kRpaNatA nahIM, parihAsa meM bhI asatya nahIM aura duzmano kI aura bhI ve paruSAkSaravAga nhiiN| 1 yahAM dazaratha rAjA meM gItA ke vAGmayatapa kA sarvathA pAlana spaSTa pratIta hotA hai / gItA anudvega, satya, priya, hitakArI vAkya tathA svAdhyAya aura abhyAsa ko vAgUtapa ke rUpa meM Alekhita karatI hai| rAma meM gItA ke samatvayoga kI jhalaka parAkASThA ko pahU~cI / abhiSeka ke samaya maMgalamaya vasa dhAraNa karate aura jaMgala meM jAte samaya valkale dhAraNa karate unake makha para janatA vismayaparvaka askhalita Ananda dekhatI hai| rAma ko gItA ke anusAra sthitaprajJa hI kahanA hogA kyoM ki ve duHkha meM an-udvigna aura sukha meM spRhArahita hai| unheM zubha aura azubha se anukramase prasannatA aura deSa bhI nhiiN| sukha-duHkha, lAbhAlAbha, jayaparAjaya, sabameM samabhAvI rAma samatvayogI hai| 4 sItAtyAga kI dvidhA meM dolAcalavRttiyukta rAma ko kAlidAsa ne indriyArtha hI nahIM khadehArtha se bhI spRhArahita kahA hai| AgamApAyI, anitya, saMsparzayukta bhogoM se pare rAma ko kAlidAsa ne gItA ke zabdoM meM 'budhaH' siddha kiyA hai| sItA tyAga ke pIche dhImAn varNAzrama ke jAgaruka rAma rajoguNa se para hokara rAjyazAsana karate haiN| yahAM gItA kI lokasaMgraha aura karmayoga kI bhAvanA rAma ke caritra meM caritArtha dikhAI detI hai| bharata rAjyatRSNAparADU-mukha hai|0 lava aura kuza vItaspRha, vazI, parastrIvimukhavRtti aura puSpAbharaNoM ko samAna mAnane vAle dhIra haiN| karmayogI, bhakta aura triguNAtIta mAnavoM ke mana kI samAnatA kA guNa mI usameM hai| rAjA atithi meM darda ke kAraNa vapu, rUpa, vibhUti ityAdi pratyeka guNa the, kintu unakA mana unmatta nahIM huaa| AMtarika SaD zatruoM para unhoMne vijaya prApta kii| niSadha sAgaradhIracetA aura nala dharmAtmA the| isa prakAra parizIlana karane se jJAta hotA hai ki raghuvaMza ke aneka rAjAoM ke jIvana meM gItA ke siddhAMta aura guNoM kA AvirbhAva huA hai| duSyaMta vazI aura, parastrIparA'mukhavRttiyukta hai|30 gItA meM pradarzita prANImAtra ke sAtha mitratA kI bhAvanA duSyaMta meM virahakAla meM bhI hai| yaha dhyAna dene yogya saccAI hai ki sarva bhUtoM ke sAtha dveSahIna mitra, sakaruNa, nirmama aura niraiMkArI bhakta bhagavAna ko priya hai|1 karmayoga gItA ke karmayoga jaise siddhAMta kAlidAsa kI kRtioM meM svAbhAvika rUpa se Alekhita hai| sahaja karma doSa se yukta ho to bhI tyAganA nahIM cAhie kyoMki pratyeka karma dhUmra se yukta agni kI taraha doSayukta hotA hai|

Page #188
/ * gotama paTela sahajaM karma kaunteya ! sadoSamapi na tyajet / sarvArambhA hi doSeNa dhUmenAgnirivAvRtAH / / isa vicAra kA pratighoSa kAlidAsa meM udAharaNa sahita suspaSTa huA hai|.... "sahaja kila yadvininditaM na khalu tatkarma vivarjanIyam / pazunA raNakarmadAruNo'nukampAmRdureva zrotriyaH / / 138 - kitanA sAmya hai| ina donoM avataraNoM meM 'sahaja' aura 'karma' zabda eka hI hai| 'na tyajet' ke paryAya rUpa se kAlidAsa 'na vivarjanIyam' prayukta karate haiN| 'sadoSam' ke badale 'vininditam' kahate haiN| dUsarI paMkti meM dI gaI yaza kI kalpanA bhI kAlidAsa ko gItA ke dhUma aura agni kI upamA se sUjhI hogii| gItA bhI yaza ko 'na tyajetU-kAryameva' hI kahatI hai| kyoMki vaha manuSya ko pavitratA detA hai| aisA pratIta hotA hai ki yahAM 'kila' arthAt kahate haiM aisA prayoga dekara kAlidAsa gItA kA avataraNa denA cAhate hai| kAlidAsa gItA ke suprasiddha niSkAma karma ke siddhAMta se anajAna nhiiN| ziva 'kenApi kAmena' tapa karate haiM to sudarzana 'phalanispRha' bana ke tapa karate haiN| avatAravAda gItA kA suprasiddha siddhAMta avatAravAda bhI kAlidAsa ke sarjana meM aneka sthaloM para ullekhita huA hai| viSNu ke varAha, nRsiMha, vAmana, rAma aura gopavezadhArI kRSNa ke avtaare| kA sIdhA nirdeza hai|30 raghu aura aja ko lekhaka yati aura nRpavezadhArI dharma aura yoga kA aMza mAnate haiN| rAjA dazaratha pRthvI para tIna rAniyoM se yukta hone ke kAraNa tIna prakAra kI zaktiyoM se yukta indra ke avatAra ke samAna zobhita the|58 kAlidAsa avatAra zabda kA bhI spaSTa prayoga karate haiN| rAma, lakSmaNa, bharata aura zatrughna ko dharma-artha-kAma aura, mokSa ke dehadhArI avatAra mAne haiN| dharmArthakAmamokSANAmavatAra ivAnabhAk / 39 gItA nirdiSTa avatAra ke prayojana se kAlidAsa anajAna to nahIM haiN| dharmasarakSagAyApravRcirbhuvi pArSiNa / 40 viSNu kI pRthvI para AnekI pravRtti dharmarakSaNArtha hai| viSNu 'aja'-ajanmA hai to bhI janma dhAraNa karate haiN| yaha satya kAledAsa aura gItA meM samAnatayA dikhAI par3atA hai| ___ anasya gRhagano janma 1 aisA kAlidAsa aura 'ajo'pi san..saMbhavAmyAtmanAyayA' " aisA gItAkAra kahatA hai| Izvara ke janma ora karma ke prayojana lokAnugraha hai| kAlidAsa kahate haiM ki Izvara ko kucha bhI prApta karanA bAkI nhiiN| udA0 . anavAptamavAptavyaM na te kiMcana vidyate / lokAnugraha evaiko hetuste janmakarmaNoH / / / isake sAtha gItA kA zloka bhI dekhiye na me pArthAsti kartavyaM triSu lokeSu kiMcana / nAnavAptamavAptavyaM varta eva ca karmaNi / / yadi hayahaM na varteyaM jAtu karmaNyatandritaH /

Page #189
gItA, aura kAlidAsa mama vAnuvartante manuSyAH pArtha / sarvaza // utsIdeyurime lokA na kuryA karma cevaham / saMkarasya ca kartA syAmupahanyAmimA prajAH || zabda aura siddhAMta meM kitanA Azcaryayukta sAmya / aura kAlidAsa kI suSamApUrNa zailI kA sparza bhii| aMtima do zlokoM ke samagra siddhAMta ko unhoMne zlokArdha meM rakhA / mitAkSarI-sarasa kathanazailI kAlidAsa kI kalA kI AtmA hai| duSyaMta ke caritra meM svasukhanirabhilASa khidyasa lokahetA +8 kI ukti gItA kI lokasaMgraha bhAvanA kA sUcana karatI hai| raghu ke caritra meM sthiradhIrA aura vasiSTha ke saMdeza meM sthiradhI zabdaprayoga kAlidAsa gItA ke sthitaprajJa se vidita hai, yaha siddha karatA hai| vibhUtiyoga gItA ke vibhUtiyoga vicAra se bhI kAlidAsa suparicita haiN| kavi kahate haiM ki raghu kI yazavibhUtiyAM ha~so ke hAra meM, tArakagaNa meM aura kumudayukta jala meM prasArita ho gii| kavi manu ke lie praNava chandasAmiva kahate haiN| taba mana meM bhrAnti hotI hai ki kyA yaha pada vibhUtiyoga se to nahIM liyA gayA ? gItAkAra ke anusAra gItA meM bhI Izvara praNava. sarvavedeSu hai-aisA kahate hai| AtmA kI amaratA aura deha kI nazvaratA . AtmA kI amaratA aura deha kI nazvaratA kA gAna gItA pUrNarUpa se gAtI hai| kAlidAsa bhI mRtyu ko prakRti aura jIvana ko akasmAta mAnate haiN|00 deha aura dehI kA saMyoga aura viyoga sunA hai| kAlidAsa kA yaha svAbhAvika kathana sunate hI gItA kA 'jAtasya hi dhuvo mRtyuH' yAda A jAtA hai| manuSya pUrvajanma ke saMskArAnusAra buddhisaMyoga prApta karatA hai| gItA kI yaha bAta pArvatI meM caritArtha hotI hai kyoM ki unako 'prAktanajanmavidyA' milatI hai| sudarzana bhI' pUrvajanmAntaradRSTaprajJaH hai| aura kAlidAsa to 'bhAvasthirANi jananAntarasohadAni' kA upAsaka hai|10 'mano hi janmAntarasaMgatigatam / aisA kAlidAsa spaSTatayA kahate hai| gItA nirdiSTa luptapiNDodaka kriyA meM arjuna kI dvidhA kAlidAsa ke dilIpa aura duSyaMta donoM anubhava karate haiN| dava prAdhAnya ___ aneka vidvAna svIkRta karate haiM ki gItA ke 'vaivaM caivAnna paJcamam 100 meM deva prodhAnya pratipAdita hai| kAlidAsa kI devaprAbalya kI bhAvanA kisI bhI sahRdaya ko unakI kRtioM meM yatra tatra sarvatra brahma kI taraha vyApta dikhAI detI hai| unake daivaprAbalya ke nirdezoM ko saMgrahita kareM to bhI eka gaveSaNapatra taiyAra ho jAya 101 saba ke hRdaya meM virAjita Izvara mAno yaMtrArUDha hai isa taraha sarva jIvoM ko apanI mAyA se ghumAtA hai|03| ___ gItA kA yaha kathana kAlidAsa kAvyamayarUpa se prastuta karate haiM-. 'viSamapyamRta kvacit bhavedamRtaM vA vissmiishvrecchyaa|

Page #190
gautama paTela 18 zabdoM va siddhAMtoM meM sAmya : __ aneka bAra to kAlidAsa eka hI zloka meM' gItA ke aneka zloko ke zabda aura siddhAMtoM kA saralatayA Alekhana karate hai| udA0 mano naSadvAraniSiddhavRtti hRdi vyavasthApya samAdhivazyam / yamakSaraM kSetravido vidustamAtmAnanmAtmayavalokayantam // isake sAtha gItA ke samAnatA rakhanevAle zlokoM ko dekheN| 1 sarpakarmANi manasA sanyasyAste sukhaM vazI / navadvAre pure dehe naiva kurvanna kArayan // 2 sarvadvArANi saMyamya mano hRdi nirudhya c| __ mUnyAdhAyAtmana prANamAsthito yogadhAraNAm // 77 3 tvamakSara paramaM veditavyam / aura akSaraM brahma paramam / 4 dhyAnenAtmani pazyanti kecidAtmAnamAtmanA68 eka ho zloka meM eka se jyAdA gItA ke zabdoM aura siddhAMtoM ko prastuta karanevAle kAlidAsa gItA se kitane suparicita hoMge / dusarA udAharaNa bhI dekhiye tvameva havyaM hotA ca bhojyaM bhoktA ca zAzvata / vedyaM ca veditA cAsi dhyAnAdU dhyeyaM ca yatparam / / brahmA ko jagan kA paramatattva mAnakara kI gaI stuti gItA ke paramatattva ke vicAroM ko zabdazaH pratighoSita karatI hai| (1) brahmArpaNa brahma haviH // 10 Izvara hI paramabrahma hai| paraM brahma paradhAma / 11 (2) ahaM turaI yajJa svadhA'hamahamauSadham / mantro'hamahamevAjyamahamagnirahaM hutam // 1 // (3) ahaM hi sarvayajJAnAM bhoktA ca pramureva ca / / (4) vedhaM pavitramAMkAra.....14 (5) puruSaM zAzvataM divyam....sanAtanastvam / / (6) vettA'si vedya ca paraM ca dhAma 110 (7) vedaizca savairahameva vedyo vedAntakRddhedavideva cAham / (8) sa taM para puruSamupaiti divyam / / (9) para brahma para dhAma . 119 (10) tvamasya vizvasya paraM nidhAnam / kAlidAsa ke zlokoM meM gItAke zabda aura bhAva sUcita hote haiN| dhyAnayoga / ____ dhyAnastha ziva ke varNana meM katipaya siddhAMtoM aura prakriyAoM kA ullekha hai jo gItA ke dhyAnayoga ke sAtha AhlAdaka sAmya dikhAte hai| udA...

Page #191
gItA aura kAlidAsa 11) zArdalacarmavyavadhAnavatyAm81 aura cailAjinakuzottaram ,89 (2) saMyaminam 85 aura thatacicendriyakriya * mana saMyamya niyatamAnasa Adi, (3) paryabandhamdhirapUrvakAyam / aura samakAyazirogrIvam dhArayannacalaM sthiraH180 (4) netrairavispanditapakSmamAlelakSyIkRtaghrANamaghAmayUkhai 87 aura saMprekSyaM nAsikAna khaM dizazcAnavalokayana manonavadvAra xloka kA sAmya to Age dekhaa| sahRdaya ko AnaMda denevAlA sAmya to dhyAnaratha zivavarNana meM dI gaI upamA meM hai|. udA0 antazcarANAM marutAM nirodhAnniyAtaniSkampamiva pradIpam / aura yathA dIpo nivAtastho neGgate sopamA smRtA / yogino yatacittasya yuJjato yogamAtmana // 7 saMyamI yogI ke lie 'nivAtastha dIpa' kI upamA yogya hai aisA gItA kathana mAnoM kAlidAsane sarape car3hAkara upamA ke rUpa meM yogIrAja ziva ke lie prayukta kiyA hai| kAlidAsa raghuvaMza kI viSNustuti meM mI gItA ke aneka siddhAMto-lokA aura zabdasamUhoM kA prayoga karate haiN| viSNu ko 'AdipuruSa'91 aura 'purANam 113 kahA hai| gItA bhI tvamAdizva puruSaH purANa 14 kahatI hai| viSNu vizva ke kartA, harvA aura bhartA hai jisakA sAmya gItA meM bhI hai| aura yaha hRdayastha haiN| gItA me bhI 'Izvara. sarvabhUtAnAM hRdeze'rjuna tiSThati kahA haiN| viSNu saptasAmopagItadeg0 haiN| gInAnusAra vaha sarva vedoM dvArA vedha haiN| vaidezva sarvairahameva vedya / " yogI abhyAsa dvArA mana ko vaza meM kara ke mukti ke lie jyotirmaya viSNu kA ciMtana karate haiN| udA0.. abhyAsanigRhItena manasA hRdayAzrayam / jyotirmaya vicinvanti yoginastvAM vimuktaye // 1 // gItA meM bhI isa zloka kA bhAvArtha vividha sthAnoM para vyakta hotA hai| (1) abhyAsena tu kaunteya vairAgyeNa ca gRhyate / / (2) Izvara' sarvabhUtAnA hRdeze'rjuna tiSThati / 100 (3) tejomayaM vizvamanantamAdyam101 (kAlidAsa meM teja kA paryAya jyoti zabda hai|) (4) yatanto yoginazcaina pazyantyAtmanyavasthitam / 10 kAlidAsa viSNustuti meM kahate haiM ki .. bahudhApyAgamaiminnA panthAna siddhihetava / tvayyeva nipatantyoghA jAhanadhIyA ivArNave // 108 Izvara ke guNoM kA sAmya : gItA ke kathanAnusAra mokSamArga se ajJAta (mAnava) dUsare ke pAsa se zravaNamAtra

Page #192
gautama paTala se anusaraNa kare to bhI mRtyu se pare ho jAtA haiM / 10+ viSNu ke sivAya anyathA sevana karane vAlA bhI avidhipUrvaka Izvara kA hI pUjana karatA hai / 108 viSNu smaraNamAtra se manuSya ko pavitra karate haiM-kevala smaraNenaiva punAsi puruSaM yata. 1100 gItA meM bhI IzvararamaraNa kI mahimA askhalita rUpa se haiM / 107 dekho ananyacetA satataM yo mAM smarati nityaza / tasyAhaM sulabha pArtha nityayuktasya yogina // 01 - gItA meM eka hI sthAna para IzvaraprApti ke lie 'mulabha' zabda smaraNa ke rUpa meM prayukta huA hai jisakA pratighopa vidvajjana kAlidAsaprayukta 'kevalam' zabda meM sunate haiN| kumArasabhava kI brahmA kI stuti meM 108 mI brahmA ko jayata ke parama tattva ko mAna kara jina guNoM aura lakSaNAM kA kAlidAsa varNana karate haiM, ve gItA meM bhI haiN| sabakA vistRta varNana asaMbhava hai paratu katipaya dhyAnayogya nirdeza dekhiye| brahmA ko mRSTi ke AraMbha me akelA, sRSTi sarjana samaya para triguNAtmaka aura aMta me bheda prApta karane vAlA varNana kiyA hai| jagat ke pralaya, sthiti aura sarga ke kAraNarUpa ekamAtra brahmA hI hai| unakI rAtri aura dina sarva bhUtoM ke pralaya aura udaya haiM / 109 gItA ke 13 ve adhyAya kI zailI meM brahmA me virodhAbhAsI guNoM kA ekapadasahavAsa kAlidAsa dikhalAte haiM / puruSa-prakRti svarUpa puruSa aura prakRti ke svarUpa aura guNoM se kAlidAsa suparicita haiN| puruSa udAsIna aura prakRti triguNAtmikA hai| puruSa ke lie vaha pravRtnizIla hai| aisA brahmA kI stuti meM nirdiSTa hai| tyAmAmananti prakRti puruSArthapravartinIma / tadarzinamudAsInaM tvAmeva puruSaM viduH // 110 eka Azcaryayukta AhlAdaka paristhiti ke prati aMgulinirdeza karane kA mana hotA hai ki raghuvaMza meM viSNu kI stuti ke prasaMga meM gItA se abhibhUta kAlidAsa gItA kI hI upamA dete haiN| ___ jAne vo rakSasAkrAntAvanubhAvaparAkramau / aGginAM tamasevobhau guNau prathamamadhyamau 11111 viSNu devatAoM ko kahate haiM ki manuSya ke prathama (sattva) aura madhyama (rajasa) guNa tamoguNa dvArA daba jAte haiM, isa prakAra Apake teja aura parAkrama rAkSasa dvArA dabA diye gaye haiN| gItA mI spaSTa kahatI hai| rajastamazcAbhibhUya sattvaM bhavati bhArata / rajaH sattvaM tamazcaiva tamaH sasya rajastathA // 119

Page #193
gItA aura kAlidAsa 21 rajoguNa kI vRddhi se vidvAna bhI ayogya mArga para padArpaNa karatA hai| 'apathe padamarpayanti hi zrutavanto'pi rajonimIritA // 118 isalie prAya rAma ne 'rajoriktamanA' hokara rAjya kiyA hogA / manuSya meM tamoguNa atimAtrA meM ho jAya to usakI dazA kA varNana gotA meM hai| isakA udAharaNa raghuvaza kA agnivarNa rAjA hai / vaha doSa ko dekha kara bhI tyAga nahIM sakatA thA / dRSTadoSamapi tanna so'tyajat 1 1 1 + gItA bhI kahatI hai ki manujya kI buddhi tAmasI ho jAya to sabhI bAteM viruddha lagatI haiM / adharma ko bhI ve dharma mAnate haiM / adharma dharmamiti yA manyate tamasAvRtA / sarvArthAviparIta buddhi sA pArtha tAmasI || 115 tamoguNa kI prabalavRtti kA kAvyamaya varNana kAlidAsa ne zAkuntala meM kiyA hai| prabalatama sAmevaMprAyA zubheSu hi vRttaya / jamapi zirasyandha kSiptAM dhunotyahizaGkayA || 110 prabala tamoguNayukta mAnava prAya acchI bAtoM meM bhI burI vRttiyukta hote haiN| sira para puSpamAlA DAle to bhI sarpa kI zaMkA se sira ghumAte haiN| isako sadhAna viparItAna kA kAvyamaya spaSTIkaraNa hI kaheMge na / ucchiSTa, apavitra bhojana tAmasI ko acchA lagatA hai / 117 agnivarNa pramadAoM kA ucchiSTa mukhamadhu ke AsvAdana se AnaMda mAnatA thA / 1 18 1 muktamArga " manuSya karmAnusAra gati prApta karatA hai / kAlidAsAnusAra zubhakarma kA phala zubha hotA hai / zakuntalA yogya vara sukRta se prApta karatI hai / " pUrvajanma ke pavitra aura phalonmukha tapa ke phala ko tapasvI bhogate haiN| manuSya svakarma se paraloka meM bhinnabhinna gati prApta karate haiM / 181 kAmadevane brahmA ke mana meM putrI ke lie kAmanA kI, pariNAmataH unako bhasmIbhUta honA paDA / 188 karmAnusAra gati kA gItA mAnya siddhAMta kAlidAsa kI kRtioM meM aneka sthaloM para dikhAI detA hai / zubha karma dvArA manuSya svarga prApta karatA hai aura karmaphala kSINa hone se pRthvI para AnA par3atA hai / 184 yaha gItAkathita 128 vidhAna kAlidAsa aneka bAra svIkRta karate hai| gItA me yajJa ityAdi zubha karmoM ke phalasvarUpa svarga kA nirdeza hai kintu vaikuNTha kA nirdeza nahIM / svAbhAvikatayA manuSya punarjanma aura kaleza bhaya se muktimArga kA Azraya letA hai / 120 mumukSu karmabandhanachedaka dharma kI AkAMkSA karatA hai / 187 indriyanigraha se raghu siddhi prApta karatA hai | 128 gItA meM indriyanigraha athavA vazI kI prazaMsA yogI aura bhakta ke mAdhyama dvArA kI gaI hai / 120 kevala smaraNa se bhakti se mukti milatI hai / 130 samadarzita yogasamAdhi se raghu tama se para avyaya ko prApta karate hai / 181 gItA yogasiddhi kA svIkAra karatI haiM / paramapada tama se para aura avyaya hai aisA suspaSTa nirdeza gItA meM hai 1 1 82

Page #194
gautama paTela manuSya nirmama hokara sasArasAgara ko pAra karatA hai isa vicAra ko kAlidAsa hRdyasAdharmyasahita upamAlakAra se Atmavata karate haiN|.. mAruti gAgara tIrNa masAramiva nirmama. 1153 jaba sasArasAgara pAra karane kI bAta AtI hai taba gItA 'nirmAnamAhA' hone kA 'mAmakA' vRtti tyAgane kA eka yA dUsarI taraha khIkAra karatI hai| raghuvaMza ke janmabhIru putranAmaka rAjAne jaimini ko svadehArpita karake bhI yogamArga dvArA aisI taiyArI kara lI ki nUtana janma prApta na ho 113 ___ tattvajJAna se bhI atithi (rAjA) ajJAna rUpI aMdhakAra kA vinAza karatA hai|186 raghu ne jJAnamaya agni se koM ko bhasmasAta kiyaa| 80 gaMgA-jamanA ke sagama meM dehanyAga karanevAlo ko tattvajJAna ke binA bhI zarIrabadhana nahIM hotaa|15 kAlidAsa mRcita karate haiM ki anyatra ne jJAnAt na mukti kA siddhAMta pratipAdita hai| gItA aura kAlilAma meM ati sAmya hai ki abhyAsa se mana nigraha karake yogI Izvara ko khojate hai| muktimArga meM bhI kAlidAsa aura gItAkathanoM me sAmya haiN| gItAnusAra vidhihita, maMtrahIna, dhana ke dAna raheta, aura zraddhA rahita yajJa tAmasa hai|10 kAlidAsa bhI zraddhA, vitta aura vidhi ko sAtha meM Avazyaka mAnate haiN|140 gItA kA 'yA nizA sarvabhUnAnAM meM ulligvina rAtri aura dina kA virodhAbhAsI vicAra bhI kAlidAsa ne agnivarNa ke vargana meM Arekhina kiyA hai| bhogAvelAsa meM vaha rAjA rAtri meM jAgRta rahanA aura dina meM mojAnA ima.lee 'rAtrikAla' kI upamA unhone prApta kii| ____Aruroha kumudAkaropamA rAtrijAgaraparo nizAzaya 149 purANasya kavestasya145 jaise kavikRta prayoga gItA ke 'kavi purANam' ke sAtha sAmya sUcita karate haiN| gItA meM viSNupada ke lie 'yad gatvA na nivartante kathana ke bhAva kAlidAsane bhagavAna ziva ke padake lie prayukta kiye haiN| 'anAvRtimaya pdm'| aura kAlidAsa yaha bhI kahate haiM ki viSNu kA cintana 'abhUya sannivRttaye' hai| kAlidAsa kI praNayabhAvanA ke Adarza meM gItA kI vicArajhalaka prApta hotI haiN| vivAhayA ke kAvyarUpa kumArasaMbhavam kA udAharaNa dekhiye| pArvatI meM devI saMpatti ke aneka guga hai-dhurecchA, manasvitA, AhAryanizcayA, bahukSamA, mAninI ityAdi / nirviSayArthakAma hokara vaha paMcAgni tapa karatI hai| taba daivI guNa dRSTigocara hote hai| ziva ke sAtha svadharmacaryArtha pANigrahaNa kiyA jAtA hai|141 dharma se ziva pArvatI kI aura padArpaNa karate hai isalie pUrvAparAdha se bhayabhIta kAmakAmanA bhI ucchvasita hotA hai|149 yaha gItA kA dharmAviruddha kAma kA siddhAMta kAlidAsa svIkAra karate haiN| kAma Izvara kA hI svarUpa hai| devoM kI yaha yojanA pUrNata. niSphala hotI hai ki kAmadeva kI sahAyatA se saundarya yukta pAryatI ziva prApta kre| ziva-kalyANa kAma se prApta nahIM hotA kyoMki kAma, krodha aura lobha narakadvAra haiM1180 kAma rUpI naraka dvAra se satya-ziva

Page #195
gItA aura kAlidAsa 23 sandarama ko svapna meM bhI prApta nahIM kara skte| sAkAra ziva nirAkAra meM pariNata he| pArvatI ko tapAcaraNa kI AvazyakatA huI / gItAnusAra tapa manISioM ko pavitra karatA hai|181 manasvI pArvatI ke pazupati prApta karanevAle prayatno meM narakadvAra ke samAna kAma ke sthAna para pavitra aura sAttvika tapa padArpaNa karatA hai| pariNAmata pArvatI kI dRSTi mUlata. parivartita hotI hai| jJAnI ko jJAna prApta hotA hai taba vyavahAra nahIM parantu AcAra parivartita hotA hai| gItA bhI paDitA 'samadarzina ' kahatI haiM, samavartina nhiiN|15| pahale pArvatI AtmarUpa banakara, vasaMta ke zRMgAra saja kara, zivavaMdana ke lie jAtI hai| yahAM kAmAndhatA aura svArthAndhatA kI gandha AtI hai| ziva-tapovana ke prANImAtra ko vaha bhUla gaI kintu tapa ke samaya unakA vyavahAra AmUla parivartita huaa| ziva, mAMgalya athavA satya kI AkAMkSA karane vAlA mAnava kAmAkSI nahIM zivAkSI honA caahie| tapapUta pArvatI meM kalyANa kAmanAe~ AvirbhUta huii| vRkSa kI ora vAtsalya kA janma huA jo kArtikeya dvArA bhI dUra na ho skaa| hiraNa kI tarapha prema ke jharane bahane lge| jo latAe~ kusuma se svayaM vilasita hotI thI unameM svavilAsaceSTA amAnata ke rUpa meM rkhii| svamukhakamala se sarovara meM zatadala kI zobhA arpita kii| virahI cakravAka ke prati sahAnubhUti doii| pArvatI ke mana meM samagra jar3a aura cetana sRSTi ke prati prema-bAtsalya aura sadbhAva kI triveNI bahane lgii| kahA~ sva se abhibhUta zailasutA aura kahA~ 'sarva' meM sarbhAva samarpita pArvatI ?|| baha-ziva kI-mAMgalya kI prema kI zodha karane lgii| jaha, cetana samagra sRSTi meM ziva dekhane lgii| Izvara kA sarvatra darzana karane lagI, gItA kI 'yo mAM pazyati sarvatra 186 kI bhAvanA sAkAra huii| pariNAmataH nirAkAra ziva sAkAra bne| paramezvara pArvatI ke premapArthI hokara pdhaare| dharma se avirodhI kAma aura sarvatra Izvara darzana kI, gItA abhipreta bhAvanA kumArasaMbhava meM pArSanI ke caritra meM caritArtha huI dikhAI detI hai| pAvaTIpa * yahA~ kAlidAsa kI kRtiyoM ke sadarbha mItArAma caturvedI saMpAdita 'kAlidAsa granthAvalI' me me diye hai| 1 khu. 1-5 me 8. 2 gItA 13-1. 3 khu 1-214 syu. 3-51. 5 gItA 18-13 6 gItA 12-15. 7 khu. 4-12. 8-10 9 gItA 9-11: 8-6. ___10 raghu.8-20. 11 gItA 4-37 mallinAtha mI TIkA me isa zlokakA avataraNa dete haiN| 12 gItA 14-28, 6-8. 13 3-5, 13-1913-21. 14 gcu. 8-22-24 15 gItA 13-17, 11-17; 15-11. 16 khu. 8-15. 17 gItA 6.1 18-40 18 khu. 8-10 kho dilIpa. khu.1-38. kuza. khu. 16-8 bhatiSi. raghu. 17-4 vevaloka hai| sthu 18-13. sudarzana 19-1. tuSyata-zAku. 5-8, gItA meM 'vazI' -13 meM vekho| 19 bakSAraya raghu. 9-1. matithi 17-43. 20 khu. 8-2, 21 raghu 9-1, 9-8.

Page #196
gautama paTela 22 gItA 17-15. 23 gItA 2-56, 57. 5-10 24 gItA 2-1848 25 gItA ... 26 nu. 12-19 27 khu. 15-68 sa tulyapuSpAbharaNo hi dhIra / ghu 16-14. 28 raghu 17-43 29 zAku 528 30 yana ana viyujyanta prajA snigdhana bandhunA / sa sa pApAdate tAsA duSyanta iti / / 31 gItA 12-13. zAku-23. tvayi tu parisamApta bandhukRtya prajAnAm / 32 gItA 18-5833 gAku 6- 1 34 gItA 18- 2 35 raghu 19-2. 36 nRsiha-zAku 7-3 vAmana magha 61 rAma raghu 10-44 kRSNa megha 15. 37 raghu 8-16, 38 raghu 1-14. 39 khu10-84. 40 raghu 15-4 sari gItA 4-8. 41 gghu 10-24 42 gItA 4-6. 43 raghu 10-31 44 gItA 3-22, 23, 24. 45 gAku 5-7. 46 raghu 8-12 47 khu. 8-88 4 8 raghu. 4-19 49 gItA 7-8. 50 raghu 8-17 51 khu. 8-89. 52 gItA 2-27 53 tatra ta yunisayoga labha paurbadahikam / gItA 6-43 54 kumAra. 1-30 55 raghu 18-50 5 6 gAku 5-2 57 raghu. 7-15. 58 raghu 1-66,67,6859 zAku 6-15 60 gItA 18, 14 61 zAku. 1-1,3-2,1-16, 4-0-7, 5-21, 6-8, 9-6-12-1. vikrama 3-0-9, 4-2-11, 4-19-1, 4-47-1, 4-69, 5-10-8,kumAra 5-1,4-10,4-31 khu. 8-46, 8-4762 gItA 18-61 63 khu.8-46 64 kumAra 3-50 65 gItA 5-13, 6-05 meM 26 66 gItA 8-12 67 gItA 11, 18,8,3 68 gItA 13-23. 69 kumAra, 23-2-13. 70 gItA 4-24. | gItA 10-12 72 gItA 1-16 73 gItA 1-24. 74 gItA 9-17. 75 gItA 11-12. 76 gAtA 11-30 77 gItA 15-15. 78 gItA 8-10 / ' 79 gItA 10-12, 80 gItA 11-18-18 13-12, 17-34. 81 kumAra. 3-4. 82 gItA 6-11 83 kumAra 3-45 84 gItA 6-12. 85 kumAra 3-45. 86 gItA 6-13. 87 kumAra 3-45. 88 gItA -13 89 kumAra 3-48. raghu 13-52 90 gItA 6-19 91 raghu 10- 6 92 raghu 10-19 93 gItA 11-38. 94 raghu. 10-10,9 95 gItA 18-61 96 raghu 10-21. 97 gItA 95-15. 98 raghu 10-03. 99 gItA 6-35 100 gItA 18-61 101 gItA 11-47. 102 gItA-15-11 pATIpa 138 tvayyAvazitacittAnAM tvatsamarpitakarmaNAm / gatistva vItarAgA___NAmabhaya.sanniyattaya raghu 10-27, tu0 gItA 12-2, 9-27, 9-18, 8-16. 103 raghu 10-26. 104 gItA 13-25. 105 gItA 9-23 106 khu 10-29, 107 gItA 4-15, 1-4, 11-10 108 kumAra 2-4 se 15 taka 109 sAmya--mahalyugaparyantamahaya pramANo bidu / rAtri yugasahanAnnA te'horAtravido janA. / / gItA 81 110 kumAra 2-15 tulanA kIjIye gItA 13-19 se 23 tk| 111 raghu 10-38. 112 gItA-15-10 113 khu 1-74 114 khu. 19-49 115 gItA 18-32. 116 pAka 7-24. 117 ucchiSTamapi cAmedhya bhojana tAmasapriyam // gItA, 17-10. 118 khu 19-1. 19 bhAsmAtmasaghaza sukRtairgajJA tvam / zAku 4-13. 120 kumAra, 6-10 121 paglok juSA ravakarmabhiH gadayo bhignapathA hi bahinAm / raghu.8-85.

Page #197
gItA aura kAlidAma 122 kumAra. 4-41 123 dyAmarjitA karmabhigaragaha / gha 18-:, 14-15,.. 124 mbalpIbhUtaM mucaritaphalaM matra : 125 gItA ..... 126 kumAra -.. 127 kumAra 2-1 128 dhu 8-.3 129 gAnA ... 110 1 1.-.. 131 gdha, 8-24 132 gItA 11-16, 15-.," .- 133 1-20.... 134 raghu. 18-33 135 ragha 17-34 116 1 1 -0 137 9 :-- 138 abhyAmanigRhItena manasA hanyAzrayam / jyotirmaya vicanvanti yAginamyA vimuktaya / / 5.3 abhyAsayogayuktana cetasA nAnyagAminA / parama puruSa divya yAni, pAthAnacinnayana | na 4-0 139 vidhihInamasapTAnna mantrahInamadakSiNama / gItA 17-13. 140 zraddhA vitta vidhi ceti bilaya nakamAgatam / / zAku. 5- tg1-18 141 gItA 2-69 142 gghu 19-34 143 -6, kumAra .-15 144 gItA - 145 gAnA - 146 yogino ye vicinvanti kSatrAbhyannanvaninam / anApattimaya yasya padamAhurmanISiNa // kumAra - 10-.. 147 kumAra 8-83 148 kumAra. :-15 149 gItA -11 150 gAnA -" 151 gItA 18-5 152 gItA -10 153 gAnA - 154 draSTavya gautama paMTala, pArvatI kA tapa-rahasya, kumArasaMbhava kI caturtha Avani / (prakAzaka . sI jamanAdAma kapanI), 1973, 68-13

Page #198
_

Page #199
uttara bhArata meM jaina yakSI ambikA kA pratimA-nirUpaNa mAruti nandana prasAda tivArI donoM paramparA meM 22ve tIrthaMkara neminAtha kI sihavAhanA yamI ko ambikA (yA AmrAdevI) evaM kuSmANDinI nAmoM se sambodhita kiyA gayA hai| (ka) zilpa-zAstroM meM zvetAmbara paramparA nirvANakalikA meM sihavAhanA evaM caturbhujA kuSmANDI kI dAhinI bhujAoM meM mAtuliga evaM pAza, aura bAyIM meM putra evaM akuza pradarzita hai| sabhI paravartI anya samAna vivaraNoM kA nirdeza dete haiM, para unameM mAtuliMga ke sthAna para Amralumbi ke pradarzana kA ullekha he| jJAtavya hai ki Amralumbi evaM putra siMhayAinA amthikA ke viziSTa lakSaNa haiN| maMtrAdhirAjakalpa meM ambikA kI bhujA meM bAlaka kA ullekha nahIM kiyA gayA hai, para Amralubi ke pradarzana kA nirdeza hai| grantha meM kuSmANDinI kI kaTi ke samIpa hI usake donoM putroM (siddha evaM buddha) kI upasthiti kA bhI ullekha hai|' zobhana sUri kRta stuticaturvizatikA meM bhI ambikA ke samIpa donoM putroM ke pradarzana kA nirdeza diyA gayA hai| ambikA-tATakam meM ullekha hai ki caturbhujA 1 kUSmANDI devIM kanakavarNA siMhavAhanA caturbhujA mAlikadhAzayukvakSiNakara putrAhakuzAnvita vAmakaga ceti // nirvANakalikA 18,22 devatAmUrtiprakaraNa ' 71 ....ambAdevI kanakakAntipaci mihabAhanA caturbhujA AmracambipAzayuktarakSiNakara nayA putrAha kuzA saktavAprakara yA ca // pravacanasAroddhAra 22, pR0 94 dekheM [1] triSaSTizalAkApuruSacarita 89385-386, [2] AcAradinakara . 34, 10 177, [3] padmAnaMdamahAkAvya pariziSTi-neminAtha 57-58, [v] rUpamaNDana . 19, pR0 208 anya meM pAna ke sthAna para nAganAta kA ullekha hai| 3 kuSmANDinI paashaamrcmbisnnistphlmaavhntii| putravya karakaTItaTaga ca neminAthakramAmmujayuga zivadA namantI // maitrAdhirAjakalpa. 365 neminAthacarita. 1.22, pR0 252, vividhatIrthakalpa meM siMhabAhinI ambikA ko prAcIna tIrtha mathurA kI rakSA karanevAlI batAI gaI hai (istha kuberA naravAhaNA amthiyA sIhavAhaNA

Page #200
mAruti nandana prasAda tivArI ambikA kA eka putra usakI uMgalI pakar3e aura dUsarA goda meM avasthita hogaa| siMhavAhunA yakSI phala, AmAluvi, aMkuza evaM pAza se yukta hai|" digambara paramparA . pratiSThAmAramaMgraha meM siMhavAhanA kuSmANDinI (yA AmrAdevI) ko dvibhujA evaM caturbhujA batAyA gayA hai| grantha meM AyudhoM kA ullekha nahIM kiyA hai| praniSThAmAroddhAra dvibhajA ambikA kA dhyAna karatA hai aura usakI dakSiNa bhajA se Amralumbi evaM vAma meM putra (priyaMkara) ke pradarzana kA nirdeza detA hai| AmravRkSa kI chAyA me ambina yatrI ke samIpa hI damarA putra (zubhaMkara) bhI nirUpita hogaa|' aparAjinanchA himajA ambikA kI bhujAA meM phala evaM varada kA ullekha karatA hai| avikA ke mamIpa hI upasthina donoM putroM meM se eka usakI goda meM avasthita hogaa| digampara pAMgarA ke eka tAMtrika prantha meM siMhAsana para virAjamAna caturmajA ambikA kI bhujAoM meM zaMkha, cakra, varada evaM pAza kA ullekha kiyA gayA hai|" usI prantha meM aSTabhujA ambikA kA bhI dhyAna kiyA gayA hai| prantha meM ullekha hai ki ne panAtha kI AkRti ke nIce paTTa para aMkita AmrakuSmAgDinI zaMkha, cakra, dhanupa, parazu, tomara, khaDga, pAza aura kodrava dhAraNa karatI hai|10 sinavAlA asAramaa-vAhaNo nitthassa rakkha kuNati pR0 11] usI grantha meM Apravi dhAraNa karanevAlI ambikA ke ahicchatrA meM bhI sthita hone kA ullekha hai| sidayuddha meM pTina ambikA ke zIrpabhAga me neminAtha kI mUrti sthita hai (pR. 15) / siMhayAnA he vargA mibuddhsmnvitaa| kamAna dundhibhattA giranAmyA sai pavighnahat // vividhatIrthakalpa urjayanta-stava. 13. , pAha, upAkAna premAnanda, 'AinAgraphI Ava da jena gADesa ambikA ', jarnala Ava da yunivarsiTI Ava bombe, kha01 (nyU sIrija), 1940-41, pR016. . vI kumAhinI yamya siMhagA haritaprabhA / caturhastajineMdrasya nahAbhaktivirAjita // dibhujA mihAnTA bhAnAdevI hariprabhA / pratiSThAsArasaMgraha pR 64,66 / madhyakA yugapriyakarasutukSAtya kA vinaMtI divyAvastabaka zubhakarakarAzliSTAnyahastAlim / mihe bhartRvara sthitA hastinApAmadumacchAyagA vagar3ha dazakArmukonyUyajina devIpihAyA yaje // pratiSThAsAroddhAraH 3 176 pratiSThAtilakam : 7 22, pR0 357 / , haridvAM siMhamasthA vibhujA ca phala barama / patreNopAsyAnA ca sutsanA tathA'mbikA / / aparAjitapRcchA : 221.36 / " zAha, 'AukanAgraphI ambikA ..', pR0 16. davI caturbhuja jamvacakrAvapAzAnya svarUpeNa siMhAsanazcitA .' zAha, AikanAgrAphI ambikA .., pa. 161 zAha ne paramparA ke anurUpa hI aSTabhujA ambikA kA akna karane vAle eka citra kA ullekha kiyA hai| citra meM ambikA ke dakSiNa karA meM kodava, rizUla, cApa, abhaya, evaM vAma me maNi, padma, zara, mAmalumi pradarzita hai| vAhana siMha mamIpa hI citrita hai| zAha ne citra kI tithi kA ullegA nahI kiyA hai|

Page #201
uttara bhArata meM jaina yakSI ambikA kA pratimAnirUpaNa tAMtrika grantha meM ambikA kA bhayAvaha svarUpa . eka tAMtrika grantha ambikA-tATaka meM ambikA ke bhayakara svarUpa kA smaraNa kiyA gayA hai aura use zivA, zaMkarA, stambhinI, mohinI, zoSaNI, bhImanAdA, caNDikA, caNDarUpA, aghorA Adi nAmoM se sambodhita kiyA gayA hai| apane pralayaMkArI rUpa meM use samasta sRSTi kI saMhAraka bhI batAyA gayA hai| pralayaMkArI svarUpa meM usakI bhujAoM me dhanupa, bANa, daNDa, khaDga, cakra, evaM padUma Adi ke pradarzana kA nirdeza hai| siMhavAhinI devI kI bhujA meM Amra (AmrahastA) kA bhI ullekhya hai|11 zAha ne vimalavasahI kI devakulikA 35 ke samakSa ke pitAna para utkIrNa vizatibhuja devI (bhAva 25) kI sambhAvita pahacAna ambikA ke imI bhayaMkara svarUpa se kI hai| lalitamudrA meM Uce Asana para virAjamAna amvikA kI 17 bhujAeM khaNDita haiN| Asana ke nIce vAhana siMha utkIrNa hai / amvikA kI avaziSTa bhajAoM meM khajhA, zakti, sarpa, gadA, kheTaka, parazu, kamaNDalu, padma, abhaya evaM varada pradarzita hai| yakSI ke donoM pAzcoM meM tribhaiga meM do aSTabhuja purupa AkRtiyA avasthita haiN| dAhine pArzva kI AkRti vana (yA vana-ghaNTa) evaM akuza se yukta hai, jaba ki bAyIM aura kI AkRti pAza evaM mudrAeM dhAraNa karatI hai| zAha ne ina AkRtiyoM kI pahacAna ambikA ke do putroM (siddha evaM buddha) se kI hai| unhoMne sambhAvanA vyakta kI hai ki ambikA kA apanA svatantra parivAra rahA hai, jo samprati pranthoM meM anupalabdha hai| zvetAmbara paraMparA meM ambikA kI utpatti kI vistRta kathA jinaprabhasUrikRta 'ambikA-devI-kalpa' (1400) meM surakSita hai| prantha meM ambikA (yA aMyiNI) ke donoM putroM ke nAma siddha evaM buddha batAye gaye haiN| ambikA kI utpatti se se sambandhita digaMbara kathA 'puNyAzrava kathA' ke 'yakSI kathA' meM prApta hotI haiN| digaMbara paramparA meM agnilA (ambikA ke pUrva janma kA nAma) ke donoM putroM ke nAma zubhaMkara aura prabhaMkara batAye gaye haiN| zvetAmbara kathA meM ullekha hai ki pUrva janma meM ambikA soma brAhamaNa kI bhAya, thI, jise kisI aparAdha para usake pati ne gRhatyAga ke lie vivaza kiyaa| phalata ambikA ko apane donoM putroM ke sAtha gRhatyAga karanA pdd'aa| bhUkha pyAsa se vyAkula ambikA evaM usake putroM ke sahAyatArtha mArga kA sUkhA AmravRkSa AmraphaloM se lada gayA aura sUkhA kuAM jala se bhara gyaa| ambikA ne phala evaM jala grahaNa kara usI vRkSa ke nIce vizrAma kiyaa| kucha samaya pazcAt soma pazcAttApa karatA huA ambikA ko DhUDhane niklaa| soma ko Ate dekhakara bhayavaza ambikA ne apane 11 tadava, pR0 161 12 tadava, pR0 162 18 tadeva, pR. 162 1+ andha kI hamnalikhita pratilipi samprati jina-kAMcI ke pujArI ka adhikAra meM hai|

Page #202
30 mAruti nandana prasAda tivArI donoM putroM ke sAtha kueM meM kUdakara AtmahatyA kara lii| vahI ambikA agale janma meM neminAtha kI zAsanadevI ke rUpa meM utpanna huI, aura usake donoM putra isa janma meM mI putrarUpameM usase sambaddha rhe| pUrvajanma kA pati (soma) usakA vAhana siMha huaa| digambara paramparA meM bhI yahI kathA navIna nAmoM evaM kucha parivartanoM ke sAtha prApta hotI hai| digambara paramparA me agnilA ke apane putroM evaM sevikA ke sAtha gRhatyAga kara ujjayanta parvata para varadatta muni ke pAsa jAne kA ullekha hai|18 uparyukta kathAoM se spaSTa hai ki ambikA kI lAkSaNika vizeSatAeM usake pUrvajanma kI kathA se prabhAvita evaM usa para AdhArita hai| ambikA ke donoM putra usake pUrvajanma ke putra evaM Amralumbi bhUkha se rakSA karane vAlA Amraphala hai| bhujA meM pradarzita pAza usa rajju kA pratIka hai jisakI sahAyatA se ambikA ne kUpa se jala prApta kiyA thaa| vAhana siMha pUrva janma kA usakA pati hai|10 ___aMbikA yA kuSmANDinI ko usI nAma kI hindu devI durgA se prabhAvita svIkAra kiyA jAtA hai, para jaina paraMparA meM ambikA kI prAcInatA se sambandhita apanI paraMparA ke kAraNa use durgA se prabhAvita svIkAra karanA anucita hai| durgA ko ambikA ke sAtha hI kuSmANDI yA kuSmANDA bhI kahA gayA hai| jaina paraMparA meM yakSI ke Ayudha hindu, durgA se pUrNata bhinna hai| yadyapi durgA kA vAhana mahiSa evaM siMha donoM batAye gaye haiM, para bhujAoM meM sthita abhaya, cakra, kaTaka evaM zaMkha Adi Ayudha ambikA se sambaddha nahIM hai| dakSiNa bhAratIya paraMparA : dakSiNa bhAratIya paraMparA meM kuSmANDinI ko dharma devI bhI kahA gayA hai aura usakA vAhana sarvadA siMha batAyA gayA hai| digambara mantha meM caturbhujA yakSI kI Urdhva bhujAoM meM khaDga evaM caka pradarzita hai, jaba ki nicalI bhujAeM goda meM sthita do bAlakoM ko sahArA de rahI haiN| 10 ___ zvetAmbara paraMparA ke anAmaka grantha meM yakSI dvibhujA hai aura usakI bhujAoM meM phala evaM varada pradarzita hai| yakSa-yakSI lakSaNa meM caturbhujA dharma devI kI goda meM usake donoM putroM ke avasthita hone kA ullekha hai| yakSI do bhujAoM se putroM ko sahArA de rahI hai, tIsarI meM Amralumbi pradarzita hai ora cauthI siMhavAhana kI aura mur3I hai| spaSTa hai, ki dakSiNa bhAratIya paramparA meM Abalumbi ke pradarzana meM 18 zAha, AikanAgraphI ambikA .., pR0 147-118 10 naveva, pR0 148. banarjI, jitendranAtha, navalapamenTa Ava hina AikanographI, kalakattA. 1956, pR. 562. rAva, TI. e gopInAtha, elimenTUsa ova hindU AikanographI, kha. 1, mA. 2, billI, 1961, (punarmudrita), pR. 351-352. 10 rAmacandana TI. ena , tiruparatikuNarama enDa iTsa Tempasa, buleTina, pradrAsa gavarnamenTa myUjiyama, kha.1. bhA 3, madAsa, 1935, pa0 209 70 nadeva, pu0 209.

Page #203
usara bhArata me jaina yakSI ambikA kA pratimAnikapaNA niyamitatA nahIM prApta hotI hai| sAtha hI uttara bhAratIya paramparA ke viparIta yazrI kI goda meM eka ke sthAna para donoM putroM ke citraNa kA nirdeza liyA gayA hai| (kha) mUrna aMkano meM mUrta citraNo me sarvatra yakSa-yabhiyoM meM ambikA hI maryAdhika lokapriya rahI hai| prAcIna paraMparA kI yakSI hone ke kAraNa hI zilpa meM ambikA ko maryaprathama (chaThI zatI) nirUpita kiyA gyaa| sabhI kSetroM me navIM zatI taka lagabhaga samasta jinA ke sAtha yakSI rUpa meM ambikA ko hI aMkita kiyA gayA. aura gujarAna dhaM rAjasthAna ke zvetAmbara sthaloM para dasavIM zatI ke bAda bhI sabhI jinA ke sAtha mAmAnyana ambikA hI utkIrNita hai| kevala kucha udAharagoM meM Rpabha va pArzva ke mAdha pAramparika yakSI nirUpita hai| sabhI kSetro kI neminAtha maniyoM meM ambikA dvibhuja hai. para svatantra aMkano me yakSI kA dvibhuja va caturbhuja dono hI svarUpoM meM citraNa prAgna hotA hai, yadyapi dasavI-gyArahavI zatI taka usakA dvibhuja svarUpa hI vizepa lokapriya rahA hai| 1 sabhI kSetroM meM ambikA kA vAhana siMha hai, aura umakI do bhujAoM meM sarvadA Amralumbi98(dakSiNa) evaM bAlaka (vAma) pradarzita hai| goda meM avasthita bAlaka ko ambikA kA stana sparza karate hue utkIrNa kiyA gayA hai| ambikA ke zIrSabhAga meM laghu jina AkRti (neminAtha) evaM Amraphala ke laTakate gucchakA kA aMkana bhI sarvatra lokapriya rahA hai| sAtha hI dAhine yA vAma pArya meM' dRmare putra ke utkIrNana kI paramparA bhI sabhI kSetroM meM lokapriya rahI hai| dUsare putra kI bhujA meM phala (yA Amraphala) sthita hai aura dUsarI Upara uThI bhujA mAtA ke Amralumbi ke sparza ko udyata hai| ambikA adhikatara lalitamudrA meM virAjamAna hai| rAjasthAna-gujarAta: gujarAta meM chaThI zatI meM hI jina matiyo meM yakSa-yakSI yugala kA citraNa prArambha ho gayA aura lAbhaga dasavIM zatI taka sabhI jinoM ke sAtha dvibhuja sarvAnu91 khajurAho, vevagaDha evaM lakhanaU sagrahAlaya kI dasavIM-gyArahavIM zatI kI sthatantra pUniyA meM caturbhujA ambikA kA bhI citraNa prApta hotA hai| gvetAmbara sthalo kI neri mUrtiyoM ke viparIta digambara sthaloM para vAhana miha kA citraNa niyamita nahIM rahA haiN| 7 vimalavamahI, kumbhArIyA (zAntinAtha avaM mahAvIra mandirI kI vevakulikA) ba ka anya rathalA para kabhI-kabhI ALavi ke sthAna para phala yA mudA bhI pradarzina hai| jAha ne do aisI vibhuja ambiA pUrtiyoM kA ullekha kiyA hai, jinameM dAhinI bhujA meM Amachabi haiM, para pArTI me bAlaka ke sthAna para phala pravarjita hai| zAha na muniyoM ka kAla evaM prApti sthala kA saketa nahIM diyA hai| kabhI-kabhI ambikA kI gahinI bhujA me bAlaka sthita hai, aura bArthI me phala pradarzita hai| gAha, AikanApraphI ambikA , pR0 155, citra 9 aura 10.

Page #204
mAruni nandana prasAda tivArI bhUti eva ambikA hI utkIrNita hai| yakSa-yakSI yugala se yukta prAcInatama jina marti (chaThI shtii| akoTA se prApta hotI hai, jisameM lalitamudrA meM virAjamAna dvibhuja amvikA kI bhujAoM meM Amralubi evaM bAlaka sthita hai|" svatantra mUrtiyAM Analubi evaM phala dhAraNa karane vAlI dvibhuja ambikA kI chaThI-sAtavo zanI kI prAcInatama svatantra mUrti akoTA se prApta hotI hai| ambikA ko siMha para AmDa nirmApana kiyA gayA hai aura dakSiNa pArzva meM usakA dUsarA putra (nirvastra) bhI avAmthata hai| yadyapi ambikA kI vAsa bhujA meM phala pradarzita hai, para goda meM pasa usakA patra avasthita hai| yakSI ke zIpaMbhAga meM Amraphala kA gucchaka anapasthita hai| harSibhAga meM neminAtha ke sthAna para saptasarpaphaNo se maNDita pArzva kI dhyAnamtha mRti unkIrNa hai| gmaraNIya hai ki bApabhaTTisUri kRta caturvizatikA [TI kAno meM ambikA devI kA nemi evaM mahAvIra donoM hI ke sAtha alaga-alaga dhyAna kiyA gayA hai| ukta prantha meM ambikA kA mahAvIra ke sAtha smaraNa kiyA jAnA aura akoTA kI svatantra mUrti me zIrSa bhAga meM pArva kA utkIrNana yaha pramANita karanA hai ki AThavIM zatI taka grantha evaM zilpa donoM hI meM nizcita rUpa se ambikA ko nemi se sambaddha nahIM kiyA jA sakA thaa| Amralumyi NyaM bAlaka se yukta dvibhuja ambikA kI eka mUrti (8vIM zatI) osiyA ke mahAvIra mandira ka gUDhamaMDapa ke praveza dvAra para utkIrNa hai| vAhana siMha bhI upasthita hai| yadyapi kucha prAraMbhika mUrtiyoM meM ambikA ke sAtha siMha bAhana kA utkIrNana prApta hotA hai, para siMha bAina evaM zIrSabhAga meM Amraphala ke gucchakoM ke niyamita citraNa navI zatI ke bAda hI prApta hote haiN| DhAMka kI sAtavIM-AThavIM zatI kI ka dvibhuja mRti meM donoM hI vizeSatAeM anupasthita haiN| yakSI kI dAhinI bhujA ghuTane para sthita hai ora bAyIM meM bAlaka avasthita hai| dvibhujA ambikA kI AThavIM se dasavIM zatI kI 6 svataMtra mUrtiyAM akoTA se prApta hotI haiN| sabhI meM siMhavAhanA ambikA Amralumbi evaM bAlaka se yukta hai| dusare putra kA niyamita citraNa navIM zatI kI murtiyoM meM hI prApta hotA hai| digambara sthalI kI mUrtiyoM meM dUsare putra ko dAhine pArzva meM utkIrNa kiyA gayA hai, para zvetAmbara murtiyoM meM usakA vAma pAzrva meM utkIrNana hI vizepa lokapriya rahA hai| ghaTiyAlA ke mAtAjI ke sAla (jodhapura) se prApta eka mUrti (861) meM siMhagADanA abakA kI dAhinI bhujA me Amralumbi pradarzita hai, para yAyIM jAnu para " zAha, upAkAta premAnA, akoTA bronjaMja, babaI, 1959, 50 28-29, phalaka 11 20 nava, pR030-31, phalaka 14. 21 mAkaliyA, hasamukha dhIrajalAla, 'aliesTa jaina skalcarsa ina kAThiyAvADa, jarnala rAyala __ziyATika sosAyaTI lAuna, julAI, 1938 pR0 527-128 zAma, akoTA bronjeja, citra 58 bI, 50 sI, 50 e|

Page #205
uttara bhArata me jaina yakSI ambikA kA pratimAnirUpaNa sthita hai| goda meM bAlaka utkIrNa nahIM hai, para dAhinI aura ghuTane ke samIpa eka bAlaka AkRti abasthita hai| jAlora se prApta samAna vivaraNA ghAlI dusarI mUrti jodhapura ke saradAra saMgrahAlaya meM surakSita hai| koTA rAjya ke gar3ha sthita marasvatI bhaNDAra saMgrahAlaya meM siMhavAhanA ambikA kI eka dvibhuja mUrti surakSita haiN| zIrSa bhAga me Amraphala ke gucchakoM se suzobhita ambikA Amralumbi evaM bAlaka dhAraNa karatI hai|0 samAna vibaraNoM vAlI dasavIM zatI kI do mUrtiyAM kramaza ghANarAva ke mahAvIra (mukhamaNDapa kA pUrvI adhiSThAna) evaM nADAlAI ke AdinAtha (garbhagRha kA dahalIja) mandiroM para utkIrNa hai| ghANerAva ke udAharaNa meM zIrSa bhAga me Anaphala ke gucchaka evaM dUsarA putra (dakSiNa pArva) bhI aMkita hai| osiyA kI gyArahavI zatI kI do devakulikAoM (naM01 evaM 2: adhiSThAna) para bhI samAna viyaraNAM vAlo dvibhuja ambikA kI do mUrtiyAM utkIrNa haiN| ina meM dUsarA bAlaka anupasthita hai| kumbhAriyA evaM vimalavasahI kI gyArahayoM-bArahavIM zatI kI mUrtiyAM meM bhI samAna vivaraNoM vAlI dvibhuja ambikA hI aMkita hai| kumbhAriyA ke zAntinAtha mandira ke zikhara kI dvibhuja mUrti meM ambikA kI dAhinI bhujA meM Amralumbi ke sAtha hI khaDga bhI pradarzita hai, para bAyI meM pUrvavat putra sthita hai| prArambhika terahavIM zatI (1232) ke lUNavasahI meM bhI samAna vivaraNoM vAlI dvibhuja ambikA hI utkIrNa hai| eka udAharaNa (naM. 18) meM dAhine pArzva meM dUsarA putra bhI utkIrNa hai| jisakI dAhinI bhujA me phala sthita hai aura bAyIM Upara uThI hai| uparyukta mUrtiyoM ke adhyayana se spaSTa hai ki nirantara bArahavIM zatI taka ambikA kA dvibhuja svarUpa hI vizeSa lokapriya rahA hai, aura yakSI ke dUsare putra kA citraNa kabhI niyamita nahIM ho sakA thaa| dUsare putra kA utkIrNana jina-saMyukta mUrtiyoM meM durlabha hai| __ mUrta aMkana meM sarvatra dvibhuja svarUpa kI lokapriyatA ke bAda bhI gyArahavIM zatI meM ambikA kI caturbhuja mUrtiyoM kA utkIrNana prArambha huaa| gyArahavIM-bArahavIM zatI meM kumbhAriyA, vimalavasahI, jAlora evaM tAraMgA Adi sthaloM para ambikA ko caturbhuja bhI nirUpita kiyA gyaa| kumbhAriyA ke zAntinAtha mandira kI devalakA-11 (1081) evaM 12 kI do jina mUrtiyoM meM siMhavAhanA AmbakA catumujA hai| AmbakA kI mujAoM meM Anani, Amralumbi, Amralumbi evaM bAlaka sthita hai| samAna vivaraNoM vAlI bArahavIM zatI kI tIna anya mUrtiyA kumbhAriyA ke neminAtha mandira (deva kulikA 5 pazcimI) evaM vimalavasaho ko gUdamaMDapa kI rathikAoM kI jina mUrtiyoM me utkIrNa hai| samAna vivarago vAlI caturbhuja ambikA kI eka svatantra mUrti vimala basahI ke raMgamaMDapa ke dakSiNa-pazcima ke kone ke vitAna para utkIrNa hai| (citra : 1) 30 apravAla, ramezacandra 'sana inTaresTiMga skalpacarsa Ava va mena gAhesa ambikA dhAma mAravAra, iNDiyana hisTArikala kvArTI kha0 32, a. 5 disambara 1956, 5, 535-16 80 aprapAla, ramegavAn, gAsesa bhamikA ina da skalpcarsa Ava rAjasthAna, cArTalI jarnala mIthika sosAyaTI, sva059, a0 1, julAI 1958, 0 90-91

Page #206
34 mAruti nandana prasAda tivArI garni me Amraphala ke gucchaka evaM dUsarA putra bhI utkIrNa hai| uparyukta zvetAmbara mUrtiyoM se spaSTa hai ki ina sthaloM para caturbhuja ambikA ke sAtha kisI navIna Ayudha ko pradarzita nahIM kiyA gayA jaba ki zvetAmbara grantha do nicalI bhujAoM meM Amralumbi evaM bAlaka ke sAtha hI Urdhva bhujAoM meM pAza evaM aMkuza ke pradarzana kA nirdeza deta hai| paraMparA viruddha ambikA kI tIna bhujAoM me Amralumbi kA pradarzana nizcita hI yakSI ke dvibhuja svarUpa se prabhAvita hai| tAraMgA, jAlora evaM vimalavasahI kI bArahavIM zatI kI tIna caturbhuja ambikA mUrtiyA meM tIna bhujAoM meM Amralumbi ke pradarzana ke sthAna para kevala eka hI bhujA meM Amra lumbi pradarzita hai| anya do bhujAoM meM pAza evaM cakra (yA varada) pradarzita hai| tAraMgA ke jitanAtha mandira ke mUla prAsAda kI uttarI bhitti para ambikA tribhaMga meM aMkita hai| bAma pArca meM vAhana siMha utkIrNa hai| yakSI ke karoM meM varada, Amralumbi, pAza evaM putra sthita hai| vimalavasahI ke gUDhamaMDapa ke dakSiNI praveza dvAra kI mUrti meM siMhavAhinI ambikA kI bhujAoM meM Amralumbi, pAza, cakra evaM bAlaka pradarzita hai| jAlora ke mahAvIra mandira ke uttarI adhiSThAna kI tIsarI mUrti meM siMhabAhanA ambikA Amralumbi, cakra, cakra evaM putra se yukta hai| ambikA kI UdhvaM bhujAoM meM cakra ke pradarzana kA uddezya cakrezvarI evaM ambikA kA saMyukta aMkana rahA ho sakatA hai, kyoM ki kisI bhI zvetAmbara prantha meM ambikA ke sAtha cakra ke pradarzana kA nirdeza nahIM diyA gayA hai| jina-saMyukta mUrtiyAM gujarAta evaM rAjasthAna kI samasta zvetAmbara nemi mUrtiyoM meM dvibhujA ambikA kA vAhana siMha hai aura usakI bhUjAoM meM Amralumbi evaM putra sthita hai| uttara pradeza madhya pradeza . isa kSetra kI sabhI mUrtiyAM digambara paraMparA kI kRtiyAM haiN| svataMtra mUrtiyAM AmbakA ko prArambhikatama svatantra mUrti devagar3ha ke 24-yakSiyoM ke sAmUhika citraga (862) meM uttIrNa hai| samUha meM ariSTanemi ke sAtha 'ambAyikA' nAma kI caturbhujA yakSI aMkita hai| vAhana anupasthita hai, aura yakSI kI bhujAoM 81 vimalayamahI ke gUlamaNa ke praveza dvAra (dakSiNa) kI mUrti isakA apavAda hai| siMhavAhinI ambikA kI bhujAo me Amlanvi, pAza, cakra, evaM bAlaka pradarzita hai| 8 mimI bhI batAyara grantha me caturbhujA ambikA kI tIna bhujAoM meM Amralambi ke pradarzana kA nirvaza nahIM diyA gayA hai| zvetAmbara granyA me dvibhujA ambikA kA dhyAna anupalabdha hai para mUni citraga meM dibhujA ambikA hI sarvaza lokapriya rahI hai| 58 nana, kalAja, da je-namaMjaja aura devagaDha, liDena, 1969, pra. 102

Page #207
uttara bhArata me jaina pakSI ambikA kA pratimAnirUpaNa meM puSpa (yA phala), cAmara, padma evaM putra sthita hai| spaSTa hai ki ambikA ko viziSTatA pradAna karane kI dRSTi se kucha anya yakSiyoM ke samAna hI caturbhuja avazya utkIrNa kiyA gayA, para abhI taka (862) usa kSetra meM usake pArampAraka svarUpa kA nirdhAraNa nahIM ho sakA thaa| yahI kAraNa hai ki Amralumyi evaM vAhana siMha donoM hI anupasthita haiN| pichale pRSThoM meM hama dekha cuke haiM ke zvetAmbara sthalo (akoTA evaM osiyA) para sAtavIM-AThavIM zatI meM hI Amralambi evaM siMhavAhana kA pradarzana prArambha ho gayA thaa| digambara sthaloM para dasavIM zatI se hI uparyukta donoM vizeSatAoM kA niyamita citraNa prApta hotA hai| ___prArambhika dasavIM zatI kI do dvibhuja ambikA mUrtiyAM mAlAdevI mandira ko uttarI evaM dakSiNI zikhara kI rathikAoM meM sthApita haiN| zIrSa bhAga me Amraphala ke gucchako se suzobhita siMhavAhanA ambikA Amralumbi evaM putra se yukta hai| khajurAhoM ke pArzvanAtha mandira (954) ke dakSiNI maNDovara para bhI tribhaMga meM dvibhuja ambikA nirUpita hai| Amralumbi evaM bAlaka se yukta ambikA kA bAina anupasthita hai| mastaka para Amraphala ke gucchake se suzobhita ambikA kA dUsarA putra bhI dAhine pArtha meM avasthita hai| jJAtavya hai ki khajurAho meM dvibhuja ambikA ke citraNa kA yaha akelA udAharaNa hai| khajurAhoM kI dasavIM se bArahavIM zatI kI anya samasta mUrtiyoM meM ambikA caturbhujA hai| yahA ullekhanIya hai ki khajurAho meM jahAM ambikA aMka hI udAharaNa meM dvibhujA hai, vahIM devagar3ha kI lagabhaga 50 mUrtiyoM (9SI-12vIM zatI) meM ambikA dvibhujA hai| devagar3ha ke kevala do udAharaNo meM use caturbhuja pradarzita kiyA gayA hai| devagar3ha ke maMdira : 11 ke samakSa ke mAnastambha (1056) para utkIrNa caturbhuja mUrti meM siMhavAhanA ambikA kI bhujAoM meM AmralAmba, aMkuza, pAza evaM bAlaka pradarzita hai| zIrSa bhAga meM Amraphala ke gucchaka evaM jina AkRti utkIrNa hai| samAna vivaraNoM vAlI dUsarI caturbhuja mUrti maMdira 16 ke stambha (12vIM zatI) para utkIrNa hai| yakSI kA vAhana anupasthita hai, aura urva dakSiNa bhujA kI sAmagrI aspaSTa hai| ullekhanIya hai ki sAmAnyata caturbhujA ambikA kA citraNa digambara paramparA ke viruddha hai, kyoMki kevala aka hI digambara prantha meM ambikA ke caturbhuja svarUpa kA dhyAna kiyA gayA hai, para usameM bhI yakSI ke sAtha zaMkha, cakra, parada, pAza ke 5+ basavIM zatI ke pUrva kI mathurA evaM lakhanaka samahAlayoM kI kucha jina mUrtiyoM meM Anambi ___kA pradarzana prApta hotA hai, para vAhana anupasthita hai| pArzvanAtha mandira ke zikhara (dakSiNa) meM hI caturbhuja ambikA kI meka AsIna mUrti prati SThita hai| siMhavAhanA mambikA kI bhujAo me Anambi, pUrNa vikasita parama, pUrNa vikasita parama eva putra pradarzita hai| "isameM devagA ke sAmUhika citraNa kA udAharaNa sammilina nahI hai| pAlaka kI vAma bhujA meM bhI Amraphala sthita hai|

Page #208
33 mAruti nandana pramAda nivArI prata kA nirdeza diyA gayA hai| imarI ora zvetAmbara paramparA meM ambikA sarvadA carbhajA nirUpita hai| ubetAmbara pranyA me caturbhujA ambikA kI bhujAoM meM Amramiya pAra patra ke mAtha hI pAza evaM aMkuza ke pradarzana kA nirdeza diyA gayA hai| isa prasAra pATa hai ki devagara se prApta digambara paraMparA kI uparyukta donoM hI mUrtiyAM vetAmbara paraparA se prabhAvita hai| yaha prabhAva devagar3ha ke atirikta khajurAho evaM lakhanaU saMgrahAlaya kI dA anya caturbhuja mUrtiyA (11vIM-12vIM zatI) me bhI spaSTa hai| ___ myajagahoM ke mandira 27 kI sthAnaka mUrti (11vIM zatI ) me siMhabAhana se yayana zikA IT pITikA ra avasthita hai| zIrSa bhAga se Amraphala ke gucchaka yaM jina AkRti se yukta ambikA kI bhujAA me Amralumyi, aMkuza, pAza evaM putra sthita hai| cAmara bArI sevakA evaM upAsakoM se veSTita ambikA ke dAhine pArzva meM maga punna Amanina hai| mapAna vivaraNovAlI lakhanaU saMgrahAlaya (66225) kI mani meM mihavAhanA ambikA kI eka bhujA me aMkuza ke sthAna para trizUla-ghaNTa pradarzita hai| lalitamudrAne virAjamAna yajI ke samIpa hI usakA dUsarA putra (nagna) bhI khatA hai| bhayAnaka darzana evaM bAhara nikale netrI vAlI ambikA ke sAtha strI cAmaradhAriNI aura upAsaka bhI AmUrtita hai| lavaka maMgahAlaya (sI-312) kI lalinamudrA meM AsIna eka anya caturbhuja mani (11vIM zatI) meM ambaka kI nicalI bhujAoM meM Amralumvi evaM putra, aura adhye meM pakSa meM lipaTI pumnikA evaM tarpaga pradazita hai| paraMparA se viparIta padma aura darpaNa kA citraNa hindU davI ambikA (pArvatI) kA spaSTa prabhAva darazAtA hai| pana kA citraNa khajurAho kI ambikA mUrtiyoM meM bhI prApta hotA hai| zIrSabhAga me saMjana jina AkRti evaM anaphala ke gunchakoM se yukta siMhavAhanA ambikA ke vAma pAna dUsarA putra asthita hai| devagar3ha se ambikA kI samAvika satantra pUrtiyAM (lagabhaga 50) prApta hotI hai| (citra 2) nona udAharaNoM ke Anarikta ambikA sarvadA dvibhujA hai, aura usake citraNa meM ekarapanA prApta hotI hai| adhikatara udAharaNoM meM ambikA ko sAdhAraNa pIThekA para sthAnaka mudrA meM utkIrga kiyA gayA hai| kucha hI udAharaNoM meM ambikA, AsIna hai| zIrpa bhAga meM AmravRkSa evaM laghu jina Ane se yukta ambikA kI bhujAoM meM sarvadA Amralumbi0 evaM putra pradarzita hai| kucha udAharaNoM meM bAlaka goda ke sthAna para pAma pAzrva meM bar3A hai, aura usakA eka hAya ambikA ke hAtha meM sthita hai| sabhI udAharaNoM meM vAhana siMha upasthita hai| digambara paramparA ke anurUpa ho dUsare 68 sarAhoM kI anya samasta caturbhuja mUrtiyA ma Udha karA ma aMkuma eka pAza ke sthAna ra pAra (yA pAma me lipaTI pustaka) pradarzita hai| " sAdhika mUrtiNaM gyArahavI tI me utkIrNa kI gaI / 10 mAha mena saprahAlaya kI eka mUrti (11vIM zatI) meM yakSI kI dAhinI bhujA meM Amra lambi ke sthAna para chapasa sthita hai|

Page #209
uttara bhArata meM jaina yakSI ambikA kA pratimAnirUpaNa putra ko dAhine pArzva me utkIrNa kiyA gayA hai, jimakI eka bhujA Amraphala prApta karane ke uddezya se Upara uThI hai, para dUsarI yA tA jAnu para sthita hai. yA phira usameM phala pradarzita hai| parikara ma uDDIyamAna mAlyadharA evaM kabhI-kabhI cAmaradhara sevakoM ko bhI AmUrtita kiyA gayA hai| sAhU jaina saMgrahAlaya kI eka mRti (ccI zatI) meM vAhana kA sara siMha kA aura zarIra mAnava kA hai| umI saMgrahAlaya kI eka anya marti (11vIM zatI) meM yakSI ke bAma skaMdha ke Upara pAMca sarpa phagA me maNDina supArya kI bagAsana mUrti utkIrNa hai| saMgrahAlaya kI hI eka anya mRti meM pArakara meM do caturbhuja dabiyA (lalitamudrA abhaya, padama, cAmara, kalA) 5 jinaM. evaM cAmaradhare ko mUrtigata kiyA gayA hai| yakSI ke vAma pArzva me Agralumbi dhAraNa ki usakA dRmarA putra avasthita hai| mandira 12 kI uttarI cahAradIvArI kI sthAnaka mani (11vI zAnI meM ambikA kI dAhinI bhujA meM Amralumbi anupasthita hai aura usake sthAna para yakSI kI bhujA dUsare putra ke mastaka para sthita hai| bAmabhujA meM pUrvavana putra avasthita hai| adhyayana se spaSTa hai ki devagaDha meM ambikA ke citraNa meM digambara paramparA kA nirvAha kiyA gayA thA, aura anya sthaloM ke viparIta yahAM dvibhuja ambikA kA citraNa hI sarvAdhika lokapriya thaa| devagar3ha ke samAna khajurAho meM bhI abakA ko hI sarvAdhika svatantra mUrtiyA prApta hotI hai| khajurAho ke tInA jaina mandiro (pArzvanAtha, ghaNTAI evaM AdinAtha) ke RSabhanAtha ko samarpita hone evaM RSabha kI hI sarvAdhika muniyA prApta hone ke bAda bhI cakrezvarI se kahIM adhika lokapriyatA ambikA ko prApta thii| neminAtha kI kevala do mUrtiyAM prApta hotI hai, phira bhI svatantra aMkanI meM ambikA sarvAdhika lokapriya rahI hai| khajurAho se dasavIM-bArahavIM zatI kI 11 ambikA mUrtiyAM prApta hotI hai| eka udAharaNa (pArzvanAtha mantira) ke atirikta sabhI meM ambikA caturbhujA hai| 11 svatantra mUrtiyoM ke atirikta 7 uttarAMgo para bhI caturbhujA ambikA kI lalitamudrA meM AsIna mUrtiyAM utkIrNa haiN| 11 svatantra mUrtiyAM meM se do pAvanAtha aura do AdinAtha mandiroM para utkIrNa hai, aura anya udAharaNa sthAnika saMgrahAlyo garva navanirmita mandiroM meM surakSita hai| sAta udAharaNoM meM ambikA tribhaMga me alaMkRta Asana para khar3I hai, aura anya meM lalitamudrA meM AsIna hai| zIrSabhAga meM Amraphala ke gucchaka se yukta sabhI udAharaNoM meM samIpa hI vAhana siMha utkIrNa hai| sabhI catubhuja mUrtiyAM meM nicalI bhujAoM meM Abalumbi evaM bAlaka pradarzita hai| do udAharaNAM (purAtAtvika saMgrahAlaya 1608, mandira 27) meM putra goda ke sthAna para bAma pArtha me AmbakA kI uMgaliyAM pakar3e khar3A hai| ambikA ko donoM urdhya bhujAoM meM vikasita yA pakAkAra padma, yA padma meM lipaTI pustikA pradarzita hai| khule saMgrahAlaya (ke. 42) kI 41 mAnastambhA kI AsAna mUrtiyA meM ambikA kA dUsarA putra anupasthita hai| " tivArI, mAruti nandana prasAda, 'imejeja Ava ambikA ina jaina Tebhilsa eTa khajurAho' 'jarnala AvaMda AriyenTala insTiTyUTa, baDAdA (sviikRt)|

Page #210
mAruti nandana prasAda tivArI eka mUrti meM ambikA kI UparI dAhinI bhujA meM padma ke sthAna para Amralumbi pradarzana hai aura nicalI dAhinI bhujA bhagna hai / jaina dharmazAlA ke pravezadvAra ke 11vI zanI ke do uttarAMgoM para yakSI kI ardhva vAma bhujA meM pustaka pradarzita hai| kevala mandiraH 27 kI akelI mUrti meM Urdhva bhujAoM meM aMkuza evaM pAza pradarzita haiN| adhyayana se sANTa hai ki mukhya AyudhoM (Amralumbi evaM bAlaka) ke sandarbha meM kalAkAroM ne jahAM paramparA kA pAlana kiyA, vahIM Urdhva bhujAoM meM padma yA padma-pustikA kA pradarzana khajurAho kI ambikA mUrtioM kI hI vizeSatA rahI hai| uttara bhArata meM caturbhuja ambikA kI sarvAdhika svatantra mUrtiyAM khajurAho se hI prApta hotI haiN| svatantra mUrtiyoM meM zIrSa bhAga me laghu jina AkRniyAM bhI utkIrNa haiN| eka udAharaNa (mandira 27 meM lAMchana zaMkha (neminAtha) bhI utkIrNa hai| gyArahavIM zatI kI cAra svatantra mUniyoM meM dAhine pArca meM dUsarA putra bhI utkIrNa hai, jisakI eka bhujA me phala hai, aura dUsarI Amra umthi ke sparza hetu Upara uThI hai| svatantra mUrtiyoM meM ambikA sAmAnyata do pAzrvavartI sevikAoM se sevyamAna hai, jisakI eka bhujA meM cAmara yA padma pradarzita hai, aura dUsarI jAnu para sthita hai| sAtha hI donoM pArtho meM lalitamudrA meM AsIna do purupa yA strI AkRtiyAM bhI AmUrtita haiM, jinakI bhujAoM meM abhaya evaM jalapAtra sthita haiN| parikara meM upAsaka, gandharva evaM uDDIyamAna mAlAdhara AkRtiyAM bhI citrita haiN| purAnAttvika saMgrahAlaya (1608) kI eka viziSTa ambikA mUrti (11vIM zatI) meM jina mUrtiyoM ke samAna hI pIThikA choroM para dvibhuja yakSa [dAhinI ora evaM yanI vAyIM ora kI lAlatamudrA meM AmIna mUrtiyAM utkIrNa haiN| (citra 3) yakSa kI bhujAoM meM abhaya evaM parsa aura yahI kI bhujAo meM abhaya evaM jalapAtra pradarzita hai| zIrpa bhAga meM padma dhAraNa kiye kucha anya dvibhuja deviyAM bhI utkIrNa hai| tIna dvibhuja ambikA mUrtiyAM (10vIM-11vIM zatI) lakhanaU saMgrahAlaya (je853: je-76 8, 0, 334) meM surakSita haiN| zIrSabhAga meM AmravRkSa evaM jina AkRti se yukta sabhI udAharaNoM meM lalita mudrA meM virAjamAna yakSI ke samIpa hI vAhana siMha utkIrNa hai| sabhI meM yakSI Amralumbi evaM bAlaka se yukta hai| eka udAharaNa (je-798) meM dUsarA putra evaM bAhana siMha anupasthita hai| mUrti ke parikara meM dvibhuja devI (abhaya evaM kalaza) ko laghu AkRti utkIrNa hai| kisI ajJAta sthala se prApta lagabhaga navIM zatI kI eka viziSTa mUrti mathurA saMgrahAlaya (00 DI 7) meM surakSita hai| (citra 4) isa dvibhuja mUrti kI viziSTatA parikara meM gaNeza, kubera, balarAma, kRSNa-bAsudeva evaM aSTa mAtRkAoM kA utkIrNana hai, jo anya kisI bhI jJAta ambikA mUrti meM nahIM prApta hotA hai| lalitamudrA meM padmAsana para virAjamAna ambikA kA vAina siMha Asana ke nIce utkIrNa hai / yakSI kI kucha khaNDita dAhinI bhujA meM Analumbi ke sthAna para abhayamudrA pradarzina hai, aura bAyIM se yaha goda meM avasthita bAlaka ko sahArA de rahI hai| dAhine pArka meM ambikA kA dUsarA putra mI avasthita hai| pArzvavartI cAmaradharoM se sevyamAna ambikA

Page #211
uttara bhArata meM jaina yakSI ambikA kA pratimAnimpaNa marti kI pIThikA para eka paMkti meM ATha strI AkRtiyAM aSTa-mAtRkA utkIrNa lalitamudrA meM AmIna deviyoM meM se adhikatara donoM hAtha jor3e haiM, aura kucha kI bhujAoM meM phala evaM anya sAmapriyA sthita hai| ampikA ke zIrSa bhAga meM utkIrNa laghu jina AkRti ke donoM pAzvA meM balarAma NyaM kRSNa-yAmadeva kI caturbhuja tribhaMga me bar3I mUrtiyAM utkIrNa hai| balarAna evaM kRSNa kA aMkana jina ke neminAtha honekA saMketa hai, jisakI yanI ambikA hai| yaha mRti ima yAna kA mpATa pramANa hai ki lagabhaga navIM zatI meM ambikA nemi se sambadda kI jAcakI thii| naM.na sarpaphaNoM me maNDita balarAma (dAhine pArya) kI nIna bhujAoM meM pAtra (2), musala, hala (patAkA saMyukta) pradarzita hai, aura cauthI bhujA jAnu para ArAma kara rahI hai| kRSNa kI bhujAoM meM abhaya, gadA, cakra evaM zazva sthita hai| yanmAtya se suzobhita donoM devo ke mastaka khaNDita hai| ambikA ke zIrSa bhAga meM AmrakAra ke gucchaka evaM uDDIyamAna mAlAdhara bhI AmUrtina hai| alaMkRta bhAmaNDala se yukta ambikA ke dAhine pArzva meM gajamukha gaNeza kI dvibhuja mUrti utkIrNa hai| ninA hA meM virAjamAna gaNeza kI bhujAA meM abhaya evaM modakapAtra pradarzina hai| gaNeza kI zuNDa modaka grahaNa karane kI mudrA meM modaka pAtra kI aura muDI hai| bAma pArtha kI lalitamudrA meM AsIna dvibhuja kubera kI bhujAoM meM phala evaM parsa pradarzita hai| jina-saMyukta mUrtiyAM: jina-saMyukta mUrtiyoM meM ambikA sarvadA dvibhujA hai| bhArata kalA bhavana (meM 212) kI nemi mUrti (7vIM-8vIM zatI) me trimaMga me khar3I dvibhuja ambikA kI dAhinI bhujA meM puSpa aura bAyIM meM putra sthita hai| dUsarA putra dakSiNa pAzrva meM khanA hai| dakSiNa bhujA meM Amralumbi ke sthAna para puSpa kA pradarzana sAtavIM-AThavIM zatI ke mathurA se prApta kucha anya udAharaNoM meM bhI prApta hotA hai| lAyanaU saMgrahAlaya kI tIna nemi mUrtiyoM (je-858, je-793, 14.0.117 10vI-11vIM zatI) meM dvibhuja ambikA utkIrNa hai| do udAharaNoM meM yakSI Amralumbi evaM putra dhAraNa karatI hai, para eka meM' (14 0117) Amralumbi ke sthAna para abhaya pradarzita hai| eka anya udAharaNa (je-792) me sAmAnya lakSaNevAlI himaja yahI (abhaya evaM sanAlapadma) AmUrtita hai| mAlA devI parva bajarAmaTha mndire| kI dasayoM AcAradinakara paSThisaMskAra vidhi evaM vigambara prantha vidyAnuzAsana meM prabhAvI ke ullekha prApta hote haiN| ye aSTa-mAtRkAeM prANI, mAhezvarI, kaumArgaNI , bAgahI, indrANI, cAmuNDA aura tripurA hai| eka anya mantha sArasthatakalpa (bamAhisarita) meM brahmANi, mAhezvarI, kaumArI, vArAhI, vaiSNavI, cAnu, caNDikA evaM mahAlakSmI ke nAma prApta hote haiN| eka anya pranya meM caNDikA evaM mahAlI ke sthAna para indrANI kA ullekha prApta hotA hai| dekhe-zAha u.pre., kAikanApaphI bhASa cakrezvarI, da yakSI auva RSabhanAtha', jarnala oriyanTala insTiTyUTa, kha. 20 mArca 1971, pR. 286.

Page #212
mAruni nandana prasAda tivArI gyArAvAmI kI tIna ne meM mRtiyoM meM bhI dvibhujA ambikA (Amralumbi evaM putra) urakANa hai| myanurAho kI dono hI mRtiyA meM (mandira : 10 evaM ke. 14) samAna vivaragA vAlI dvibhuja AMmyakA AmRtita hai| mandira . 10 ke udAharaNa (11 vIM zatI) meM yazrI kI dAhinI bhujA bhagna hai| navagar3ha kI namI-bArI / kI 15 nemi mRtiyoM meM yakSI dvibhuja ambikA hai| ambikA kI bhujAoM meM pUrvaga Amralumdhi evaM bAlaka sthita hai| mandira 13 aura nInAmaniyo (15yA zatI) meM Amralumbi ke sthAna para kramaza Amraphala eka phala pradAna hai| kucha udAharaNa (mandira 12, 13) meM samIpa hI dUsarA putra mI pAya hai| vAhana siMha bhI kevala kucha hI udAharaNA (mandira 12 cAradIvArI ye mandira 15) meM utkIrNa hai| zIpa bhAga meM Amraphala ke gucchaka bhImA-kabhI hI pradarzita hai| tIna udAharaNA (10vI-11vI zatI) meM nAma ke mAva sAmAnya ranaNA yAlI dvibhuja yakSI (abhaya yA varada evaM phala) utkIrNa hai| mAnnara . 1 kI mUrti meM donoM paira mor3akara baiThI yakSI kI bhujAoM meM puSpa evaM kA pradarzita hai| cAra nema mUrtiyAM (11vIM-12 yo zatI) meM apArampAraka yakSI caturbhujA hai| yakSI kI bhujAA meM varada (yA abhaya), padma, padma, evaM phala (yA ka) pradarzina hai| spaSTa hai ki devagA kI nAma mUrtiyA meM anya sthaloM ke samAna hI dvamuna ambikA utkIrga hai| ambikA ke sAtha kevala Amralumbi evaM putra ke pradarzana meM hI niyamitatA prApta hotI hai| yahI nahIM, nemi ke sAtha ambikA ke sthAna para sAmAnya lakSaNoM vAlI apAramparika yakSI kA citraNa bhI dasavIM zatI se hI prArambha hA jAtA hai| bihAra-baMgAla-ur3IsA ullekhanIya hai ki isa kSetra kI jina mUrtiyoM meM yakSa-yakSI yugaloM ke utkIrNana kI paramparA lokapriya nahIM rahI hai, phira bhI AmbakA kI kaI svatantra mUrtiyA vibhinna sthalA se prAma hotI hai, jisakA kAraNa nizcita hI usakA prAcIna paraMparA kI yakSI honA hai| isa kSetra ke sabhI udAharaNI meM ambikA dvibhujA hai, aura Amralumbi evaM putra dhAraNa karatI hai| isa kSetra kI sabhI mUrtiyA digaMbara paraMparA kI kRtiyAM hai| lagabhaga dasayI zatI kI eka mUti rASTrIya saMgrahAlaya, dillI (63. 940) meM saMgrahIta hai| (citra 5) pUrvI bhArata ke kisI ajJAta sthala se prApta isa pAlayugIna mRti meM ambikA vibhaMga meM padmAsana para khar3I hai| vAhana siMha Asana ke nIce utkIrNa hai| yahI kI dAhinI bhujA meM Amralumbi pradarzita hai aura bAyIM meM samIpa hI abasthina putra (nirvastra) kI galI sthita hai| zIrSa bhAga meM Amraphala ke gucchaka evaM laghu jina AkRti utkIrNa hai| parikara meM upAsaka, sevaka vAdyavAdaka evaM nRtyarata AkatiyAM AmUrtita hai| ur3IsA ke kiyonijhara jile ke Anandapura sthita podasiMgidi nAmaka sthala se

Page #213
uttara bhArata meM jaina yakSI ambikA kA pratimAnirUpaNa ambikA kI eka madhyayugIna mUrti prApta hotI hai|" lalitamudrA meM virAjamAna siMha vAhanA ambikA kI dakSiNa bhujA bhagna hai, para bAma me putra sthita hai| anluArA se prApta aura paTanA sagrahAlaya meM saMkalita (10194) bar3I mUrti meM bhajAoM kI mAmagrI spaSTa nahIM hai| para dAhine pArzva kI putra AkRti use ambikA mani batalAtI hai|" mAnabhUma jile ke pakvIrA se bhI eka khaNDita mUrti prApta hotA hai| dAhinI bhujA khaNDita haiM, para bAyIM meM putra sthita hai| ambikA nagara (thAnakurA) se bhI siMha bAhanA amvikA ko eka khaNDita mUrti prApta hotI hai| yazrI kI eka avaziSTa bhujA putra ke mastaka para sthita hai| varakolA se bhI padma para yahI amvikA kI eka mUrti prApta hotI hai / * siMhavAhanA ambikA kI vAmabhujA meM putra kI baMgulagA sthita hai| zIpa bhAga me Amraphala ke gucchaka aura jina AkRti utkIrNa hai| lenA me uparyukta mUrtiyoM kI tithi ke ullekha nahIM kiye gaye haiN| lalitamudrA meM AsIna siMhavAhanA ambikA kI do mUrtiyAM navamuni evaM vArabhujI guphAoM meM nemi ke sAtha utkIrNa hai| navamuni guphA ke udAharaNa meM zIrSabhAga meM AmragucchakoM se suzobhita yakSI kI bhujAoM meM Amralumbi evaM putra sthita hai|" jaTAmukuTa se suzobhita ambikA ke samIpa hI dUsarA putra (nimna) AmRnita hai| bArabhujI guphA ke udAharaNa meM yakSI kI dAhinI bhujA meM phala aura bAyI meM AmravRkSa kI TahanI pradarzita hai| zIrSa bhAga me AmravRkSa se yukta yakSI kI bAyIM bhujA ke bagala (kokha) me usakA putra sthita hai| kSiNa bhArata : uttara bhArata ke samAna hI dakSiNa bhArata meM bhI dvibhujA ambikA kA citraNa vizeSa lokapriya rahA hai| ambikA ke sAtha putroM evaM vAhana siMha ke pradarzana meM niyamitatA prApta hotI hai| para goda ke sthAna para sAmAnyata: donoM putroM ko bAma pArzva meM AmUrtita kiyA gayA hai| Amralumbi kA pradarzana uttara bhArata kI tulanA meM * jolI, arjuna, 'phardara lAiTa Ana va rimansa eTa poisigidi', uSTIsA hisTorikala risarca jarnala, kha0 10, 4, 1962, pR 31-32. prasAra, eva. ke , 'jaina nojeja ina va paTanA mdhU yA', zrI mahAvIra jaina vidyAlaya golDana jubilI vAlyUma, babaI, 1968, pR 289 mitrA, kAlIpada, 'nATa Ana hajaina imejena', jarnala vihAra ur3IsA risarca sosAyaTI kha. 28, bhAga 2, 1942, pR. 203. 41 mitrA, Tebala,sana jana ainTIkvITijaphrAma bAnakurA pa. 11. nitrA, devala, 'mama jena enTIkvITIja phrApa mAnakaga', vesTa baMgAla', jarnala eziyATika sosAyaTI, kha. 24, bha. 2, 1958, pR. 13-133. " mitrA, babala, 'zAsanadevIja ina dha sambagiri kesa' jarnala eziyATika sosAyaTI, (gAla), kha, 1, a. 2, 1959, pR. 129. 80 tadeva, pR. 132.

Page #214
42 mArani nandana prasAda tivArI kAphI aniyamita rahA hai| dakSiNa bhArata meM zIrSa bhAga meM Amraphala ke gucchakoM ke pradarzana ke sthAna para AmravRkSa ke utkIrNana kI paramparA pracalita rahI hai| mRta aMkanoM evaM aMmeloyako sAkSya ke AdhAra para yaha sarvathA nizcita hai ki ambikA dakSiNa bhArata kI tIna sarvAdhika lokApraya yakSiyAM (ambikA, padmAvatI, pvAlAmAlinI) meM se eka hI hai| manyayuga meM jahA karnATaka meM padmAvatI sarvAdhika lokapriya rahI hai, vahA~ nAmilanADu meM ambikA ko sarvAdhika lokapriyatA prApta thii| patrikA kI prAcInatama jJAna mUrti ayahola (karnATaka) ke meguTI mandira (6345.1 prAna honI hai| lalitamudrA meM sAmAnya pITikA para virAjamAna dvibhujA yakSI kI nInA gujA paNDita haiN| para zIpa bhAga meM Amragucchako evaM caraNe ke nIce siMha pAhana kA utkIrNana yakSI ke agdiko hone ke nizcita pramANa hai| AmaparU ke guphchakoM ka.manya hI dA mayUra evaM do siMha AkRtiyoM ke citraNa se kAntAra kA bhAva vyakta hai| yatrI kI yAma bhujA ke avaziSTa bhAga se usakA bhUmi para sthita rahA honA nizcata hai| vAhana ke pIche vAma pArya meM ambikAkA putra utkIrNa hai, jisakI eka bhujA meM phala sthita hai| ambikA ke dono pAryoM meM 5 sevikA AkRtiyAM utkIrNa hai, jinakI bhujAoM meM puSpa, cAmara, phala evaM pAtra sthita hai| dAhine pArca kI eka sevikA kI gAda meM avasthita putra (nirvastra) nizcita hI ambikA kA dUsarA putra hai| ____ kAcI kI AnandamaMgala guphA kI sabhI sthAnaka ambikA mUrtiyoM meM siMhavAhanA ambikA kI pAma mujA putra ke mastaka para sthita hai| 18 trAvanakora rAjya ke eka sthala se prApta udAharaNa / 5vIM-10vIM zatI) meM siMhavAhanA ambikA (khar3I) kI dAhinI bhujA se gharada vyakta hai, para vAyoM nIce laTaka rahI hai| bAma pArya meM dAnA putra avasthita hai| tamilanADu ke kalugumalAI se prApta eka mUrti (10vI-11vIM shtii| me siMhavAhanA amvikA kI dAhinI bhujA eka bAlikA ke mastaka para sthita hai. aura bAyIM meM phala yA Amralugvi, pradarzita hai| vAma pAzrva meM do bAlaka (puruSa) AkRtiyAM avasthita hai| elorA kI jaina guphAoM meM bhI ambikA kI kaI mUrtiyAM (10vIM-11vIM zatI) prAja hotI haiN| jina meM pUrNa vikasita AmravRkSa ke nIce AsIna dvibhuja ambikA . maMguTA mantima cAbukya zAsaka pulakezin dvitIya kA zaka sa vat 556 (635-635) kA bhaya unkIrNa hai| jinsa, cArlsa, cAlukyana ArkaTekcara, pR. 31, phalaka . " nAI pI. bI., yakSI imeje| ina sAutha inDiyana jainijA', DA. miyazI phelI siTazana vAlyUma, nAgapura, 1367, pR. 345. isa.ke. pI. bA. jainejama ina sAutha inDiyA enDa sama jaina ipiprAphsa, zolApura, " putra ke sthAna para putrI ke citraNa (apAramparika) kA Azaya aspaSTa hai, kayeta ki samIra hI .. sAI, gainijama ina sAutha iNDiyA, pR. 64.

Page #215
. Zha , He Shou Yi .

Page #216
SA SED S IROINTERNA . oniamut HALIORTH SEAN presaliHI citra-2. citra-3.

Page #217
* A - - - - "Yi Shang Tian Ji ,

Page #218
_

Page #219
uttara bhArata me gaina yakSI ambikA kA pratimAnirUpaNa kI bhujAoM meM Amralumbi evaM putra (goda meM) sthita hai| yakSI kA dUsarA putra sAmAnyata vAhana siMha ke samIpa hI kahIM AmUrtita kiyA gayA hai| yakSI ke donoM pAryo meM strI-puruSa sevaka AkRtiyAM utkIrNa haiM, jinakI bhujAoM meM sAmAnyata cAmara pradarzita hai| dvibhuja ambikA kI eka mUrti karnATaka rAjya ke aMgadi sthita jaina bastI se prApta hotI hai| tribhaMga meM AmravRkSa ke nIce avasthita yakSI kI dAhinI bhujA meM Amralumbi pradarzita hai, jaba ki bAyIM samIpa khar3e putra ke mastaka para sthita hai| putra kI eka bhujA meM phala aura dUsare me daNDa pradarzita hai| dakSiNa pArva meM vAhana evaM dUsarA putra AmUrtita hai| akolA jile ke murtajApura se prApta eka dvibhuja mUrti samprati nAgapura saMgrahAlaya meM saMkalita haiN| AmravRkSa ke nIce khar3I ambikA ke zIrSa bhAga meM nemi kI mUrti utkIrNa hai| siMhavAhanA yakSI Amralumbi evaM phala se yukta hai| pratyeka pArya meM usakA eka putra khar3A hai| samAna vivaraNoM bAlI eka anya mUrti (AsIna) zravaNabelagola ke cAmuNDarAya bastI se prApta hotI hai| trAvanakora rAjya ke citarAla se prApta eka mUrti me dAhinI bhujA kI vastu aspaSTa hai, aura bAyIM nIce laTaka rahI hai| vAma pArzva meM ambikA ke donoM putra utkIrNa haiN|" dakSiNa bhArata meM yakSI kA caturbhuja svarUpa meM bhI citraNa prApta hotA hai| jina kAMcI ke bhitti citroM meM caturbhuja ambikA aMkita hai| padmAsana meM virAjamAna yakSI kI urdhva bhujA meM aMkuza, pAza, evaM nicalI meM abhaya, gharada pradarzita haiN| bargesa ne bhI kannar3a paramparA para AdhArita caturbhujA kuSmANDinI kA citra prakAzita kiyA hai101 siMhavAhanA kuSmANDinI kI goda meM usake donoM putra avasthita hai| jise vaha apanI nicalI bhujAoM se sahArA de rahI hai| yakSI kI Urthya bhujAoM meM khaDUga evaM cakra sthita hai| samasta adhyayana se spaSTa hai ki sabhI kSetroM meM samAna rUpa se ambikA kA dvibhuja svarUpa hI sarvAdhika pracalita rahA hai| jina-saMyukta mUtiyoM meM ambikA sadaiva dvibhujA hai| kevala svatantra mUrtiyoM meM ambikA ko caturbhujA bhI nirUpita kiyA gayA hai| siMhavAhanA ambikA ke sAtha paramparA ke anurUpa hI Amralumthi evaM putra aura zIpa' bhAga meM Amraphala ke gucchakoM kA pradarzana sarvatra lokapriya rahA hai| digambara sthaloM kI jina-saMyukta mUrtiyoM meM siMha vAhana kA pradarzana durlabha hai| sAtavya hai ki digambara granthoM meM dvibhuja ambikA kA hI ullekha prApta hotA hai, para mUrta aMkoM 80 zAha, 'AikanAmaphI ambikA', pR. 154. 8 tadeva, 5 154-155. 88 tadeva, pR 155. taveva, pR. 156. 00 tadeva, pa. 158. 01 ageMsa, jemsa, digambara jaina AikanApraphI', dha iNDiyana eNTikverI, kha. 12, 1903, pR. 463, phalaka 4, ci. 22. " kevala digambara paramparA ke eka tAMtrika pratha-ambikAtATaka me hI caturbhuja evaM aSTa bhuja ambikA kA dhyAna kiyA gayA hai|

Page #220
44 mAruti nandana prasAda tivArI meM dvibhuja ke sAtha hI caturbhuja ambikA kA citraNa bhI lokapriya rahA hai| digambara paramparA kI sarvAdhika caturbhujA mRrtiyA khajurAho se prApta hotI haiN| digambara sthalo kI tulanA meM ambikA kI caturbhuja mUrtiyAM zvetAmbara sthaloM para kama haiM, jaba ki zvetAmbara prandha dvibhuja ke sthAna para sarvadA ambikA ke caturbhuja svarUpa kA hI ullekha karate hai| sAtha hI jahA zvetAmbara sthalo para paramparA ke anurUpa caturbhuja, ambikA kI Urva bhujAoM meM pAza eva aMkuza nahI pradarzita hai, 05 vahI digambara sthaloM (khajurAho, devagar3ha, lakhanaU maMgrahAlaya) para paramparA ke viruddha Urdhva bhujAoM meM pAza aMkuza pradarzita kiyA hai| zvetAmbara sthaloM para ambikA kI sthAnaka mUrtiyAM durlabha hai, para digambara sthalA para samAna rUpa se AsIna aura sthAnaka mUrtiyAM lokapriya rahI hai| kaMbala tAraMgA ke AjatanAtha mandira (zvetAmbara) para sthAnaka ambikA kI eka mRti utkIrNa hai| agbikA ke dRmare putra kA pradarzana svatantra mUrtiyoM meM hI lokapriya rahA hai| ivetAmvara sthaloM ke ekarUpa svarUpa ke viparIta digambara sthaloM para caturbhuja ambikA ke nirUpaNa meM kaI prakAra prApta hote haiN| Amralumbi evaM putra ke mAtha hI caturbhuja ambikA ko padma , padma-pustikA, aMkuza, pAza evaM trizUlaghaNTa jaise apAramparika AyudhA se yukta bhI pradarzita kiyA gyaa| khajurAho kI eka ambikA mani (1608) meM yakSa-yakSI yugala kA utkIrNana ambikA mUrti meM hue vikAsa kI antima pariNati hai| 65 kAla vimalAsahI aura nAragA ka kA udAharaNa meM caturbhuna ambikA ke mAtha pAza kA pravarNana prApta hotA hai| * kavala nAragA, jAlora eva vimalavasahI kI tIna caturbhuja mUrtiyoM meM hI ambikA ke nirUpaNa meM svarUpagata bhinnatA prApta hotI hai| anya sabhI caturbhuja udAharaNoM me tIna bhujAo meM Aphyumvi aura cauthI me putra sthita hai|

Page #221
pAia-saha-mahaNNavoM meM anupalabdha zRMgAramaJjarI kI zabdAvalI ke. Ara. candra zrRMgAramanjarI saTTaka kI racanA vizvezvara ke dvArA 18vIM zatI ke prAraMbhika kAla meM kI gaI hai| usa samaya prAkRta bolacAla kI bhASA nahIM thI aura apabhraMza bhASA bhI Adhunika bhASAoM meM badala rahI thii| isa paristhiti ke kAraNa isa sahaka meM jItI-jAgatI prAkRta bhASA nahIM miltii| vizvezvara saMskRta bhASA ke vidvAna the ata prAkRta vyAkaraNoM ke AdhAra se saMskRta kA prAkRta banAkara isa saTTaka kI racanA kI hai| aisA mAlUma hotA hai| isake atirikta kucha aise zabda bhI haiM jo 'pAiya. saTTanahaNNavo' meM upalabdha nahIM hai| aisA honA svAbhAvika bhI thA kyoMki isa prAkRta koSa ke sampAdana ke samaya taka zrRMgAramajherI prakAza meM nahIM AyI thI / yahA~ para aise hI zabdoM kA saMgraha kiyA jA rahA hai jisase AgAmI prAzna koSa meM unheM sthAna mila ske| ina naye shbd| kI vizeSatA nimna prakAra se darzAyI jA sakatI hai: 1. saMskRta ke AdhAra se bane hue zabda 2. upasarga lagAkara banAye gae zabda 3. bhinna artha vAle zabda 4. paurANika vizeSa-nAma vAle zabda 5. vyaktivizeSanAma pAle zabda 6. asaMkalita rUpa vAle zabda aggavIa 4 13 (aprabIja)=eka asura kA nAma aNiddhAriya. 1. 12 8 (anirdhArita)=anizcita aNusaya 44 (anuzaya) IrSyA, duzmanI aNNaparadA (A) 1,29,35 (anyaparatA)-anyasambandhI addhendu 1.1 (arddhandu)-arddhacandra [ jaba ki 'addhoru' ityAdi zabda pA.sa.ma meM milate hai ] abbhamu 1.16 (abhramu)-airAvata hasti kI priya hastinI abbhuvAa 126 (abhdhupAya)-prApti kA upAya, paheca ahibaddha 11 (adhibatU)-gADha baMdhA huA [jaba ki 'ahimaya, ahikicca' ityAdi zabda pA.sa.ma. meM milate hai]

Page #222
46 ka bhAra candra ahisaMga 121.1 (abhiSaga) Asakti [pA mama. meM 'ahirAma, ahisaMkA, ahisaMdhi' Adi hai] AAria 3.73 (AkArya)-pAsa me bulA kara incia 124 (ucita)-ekAtrata [pA.sa.ma. me 'uccaia'] ujiMbha 119 (unjRmbha)-phailanA uvajaNa 125 1 (upajana) mAthI loga. parivAra ke loga di (mbi| 3.5. (bhati)-nyUnanA, kamI cakkiAda (i) 1.5 (camatkRti)-camatkAra [pA sama meM 'camatkAra' 'camakkia' haiM ] cukilA (A) 310 (nyunitA) cyutizIlatA, naSTa ho jAne kA guNa [pA.sa.ma. meM DAAsua 46 (chAyAsuta)-zani nAma kA graha NApadi 2 23 8 (jJApyane)-sacita kiyA jAtA hai NAmIra 2.11. 4.14.2 (nAsira, nAsIra)-AgAhI karane vAlA, AgevAna. Ni puNNa 2.5.2 (nippanna)-siddha. [pA.sa.ma.meM 'NipphaNNa' hai ] Nuda 413 (nuna)-stuta timihaA4.7 (vRSNikA)-tRSNA thAvia 4.1 (stokita)-thoDA kiyA gayA, alpakRta dihA 1.38 (dizu)-dizA pautya 423.26 (pravRtta)- pravRtti kI gayI paccaisa 129.35 (pratyeSyAmi)-vizvAsa karuMgA [pA.sa.ma. meM 'paccazya', 'paJcaya' haiM paraMtu mUla dhAtu aura usake anya rUpa nahIM haiM] pajANa 1.1 (paryAnata)-jhukA huA [pA.sa.ma. meM 'pajjAula' hai ] paNaaNa 1.12 (praNayana)-racanA patta 19 (pAtra)-nATaka ke pAtra ke artha meM pamma 3 10; 1.8 / padmA-eka puSpa [pA sa.ma meM 'pauma, poma, pomma' milate haiN| parAmisa 355 (parAmRza)-pechinA, sparza karanA pA sa.ma meM 'parAmarisa, parAmusa,' milate haiM] parikkida a) 4.23.15 (pariSkRta)-sajA huA parivariha 3.33 (paribaI)-sampatti, parivAra pasatti 1 12.10 (prazasti)-prazaMsA pamamacchia 2 24 (prasamIkSya)-prakarSa se dekhakara [pAsa.ma me 'pasamikkha' dhAtu "ke rUpa meM diyA gayA hai]

Page #223
zRGgAmmacarIkI zabdAvalI pArisaa 4.23.16 (pAriSada)-ziva kI sabhA kA sadasya 12.2 -sabhAsada [ pA.sama me 'pArimagja' he] pupphAuha 1.2 (puSpAyudha)-kAmadeva [pA.sa ma. meM 'puSpAvatta, puNphamANa' hai] magga 2.37 (magna)-DUbA huA, tallIna mathikka 4.3 (mastiSka)-mira mahuvvaa 3.24 (madhuvrata)-bhaurA viuNemi 3.46 (viguNayAmi)-du mbI karanA huuN| viuNAviA 3.14 (viguNApitA)-dopAropaNa kiyA gayA [pA.ma.ma. meM 'vizNa' vizepaNa ke rUpa meM hai] viNNAyaa 1 24 vijJApako sUcita karanevAlA [ 'viNNaya' ke anya rUpa pA.ma.ma meM hai| dhIrua 2.40 (vIrudha)-puna punaH panapanevAlI eka puSpamayI latA yA paudhA saMrajjae 1.28 (saMraJjate)-anurakta hotA hai [pA ma.ma. meM 'rajja. aNuraja'. aura ___ 'saMcara, saMtappa' ityAdi haiM ] sAlidA(A) 1.1 1 (zAlitA) zobhA [pA.sa.ma. me 'sAliNI, mArmiNA' hai| suatI 4.2 (sudatI)-sundara dAMto vAlI suMbha 4.13 (zumbha)-mAranA [pA.sa.ma. meM 'Nisubha' ke rUpa hai] suhAdhAma 1.36 (sudhAdhAma)-candramA [pA.sa.ma. meM 'muhAkara' hai ] seaMbu 1.2 (sveda+aMbu)-pasIne kI bUMda selsa 1.5 (zailUSa)-naTa hariA 425 (harita)-dizA dhyAna dene yogya kucha anya zabdarUpa isa prakAra hai : AkIDaM 16 (AkITam)-kIDe taka AbamhaM -1.6 (AbrahmANam / brahmA taka attadA 1.29.37 (AptatA, Aptatva)-vizvasanIyatA NiTTadA 2.9.1 (niSThatA, niSThA)-niSpatti, sthiti suhidadA 3.3 (sukhitatA, sukhitva)-sukha kA bhAva phahettI 1.17.8 (kathayitrI)-kahanevAlI vIhAMta 4.13 (vibhavat)-hotA huA edAhi 3.40 (etasmAt) yahA~ se, isase [hemacandra aura anya vyAkaraNakArI ne isa rUpa ko udhRta kiyA hai| pizala (426) ne vyAkaraNakAroM kA saMdarbha diyA hai, kintu kisI anya se yaha rUpa uddhRta nahIM kiyA hai|

Page #224

Page #225
eka prAcIna-gUrjara bArahamAsA kAvya guru-stuti-carcarI ra ma zAha bArahamAsA kAvyaprakAra purAnI gujarAtI-rAjasthAnI, hiMdI, baigalA Adi mAhinya me zatAbdiyoM se pracalita hai| gujarAtI meM TheTha terahavI zatAbdI se bArahamAmA (guja. bAramAsI) kAvya milate haiN| ___ upalabdha gujarAtI bArahamAsA kAvyo meM pAlhaNa kRta 'neminAtha bAramAsA' (racanA varSa saM 1289) abataka prAcInatama mAnA jAtA hai| unakI samakAlIna eka bArahamAsA kRti yahA~ prastuta hai, jo khetaravasahI jaina jJAna bhaMDAra, pATaNa se upalabdha nADapatrIya hastaprata meM mujhe prApta huI hai| isI prati me AgamagacchIya AcArya jinaprabhamUri kI aneka racanAeM likhI huI haiN| unhI racanAoM ke sAtha hone se aura bhApA tathA racanA zailI meM sAmya hone se prastuta kRti unhIM kI racanA hone kI adhika saMbhAvanA hai| jinaprabhasUrikA samaya vikrama kI terahavIM zatAbdI kA antima caraNa nizcita hai| zRMgAranirUpaka bArahamAsA kAvyaprakAra kA jaina kaviyoM ne vairAgyabodhaka racanAA meM saphala viniyoga kiyA hai| yahAM prakAzita kAvya bAraha mAse ke varNana ke sAtha guru ke guNoM kI stuti karane ke lie racA gayA hai| yaha sarala upamAlaMkAra se vibhUSita, svAbhAvika bhASA pravAha meM sadguru ke guNoM kA bhAvavAhI varNana karane vAlya apane DhaMgakA eka suMdara kAvya hai| __ kAvya kI bhASA uttarakAlIna apabhraMza hai, jisameM gujarAtI kI prathama bhUmikA kA udbhava spaSTa dikhAI detA hai| chaMda prasiddha dohA chaMda hai| ___ kAvyAnta ullekha meM kAvya ko cAcarI batAyA gayA hai aura gUrjarIrAga meM unakA gAna kiyA jA sakatA hai aisI sUcanA hai| 1 prAcIna-madhyakAlIna bAramAsA sagraha, gvaDa 1 sapA. saMzo DA. zivalAla asalapurA, amadAvAna, 1974, 1 .. dekheM-'AgamagacchIsa jinaprabhasUri kRta saMvidvaya' ra. ma. zAha, sabodhi varSa ., a .

Page #226
/ ma zAha guru-stuti-carcarI nadau puMDarIa-goyama-pamuha gaNahara-vasu / nAmagaheNa vi ha jAhaM phuDu jAyai siva-suha-phaMsu / / 1 / / jiNavara pattA mokkha-puri saMghaha mAragu deu / tittha pavattai gaNaharahiM sAsaya-sukkhaha heu / / 2 / / AsADhaha jiMba jalaharu gAjai mora ulAsu / tiva guru-Agama-desaNa bhaviyaNa-maNaha ciyAsu // 3 // sAvaNa salilihiM mahIyala jiMva olhAvai dAhu / pAvaha tAvu tiya bhaviyaNa sajhAya-jhuNi muNinAhu // 4|| bhAdravai bharu nIrahaM saravara sariya pasaraMti / suha-guru sama-rasi bhariya puNa sari sari uviu harati / / 5 / / Asoya sohai punna sasi jiMva tArAgaNajuttu / abbha-vimukka gayaNaMgaNi tiva guru muNihiM pavittu // 6 // kattiu caMdi diNivaha kiraNihiM nImalu bhAi / suru guru jhANihiM pUrIu sAsa-sUra viNu paDihAi // 7 // mAgasira mAgaI mAgu jiMva vavahAra-vaNiya-sattha / tiva guru muya-vavahArihi viharai dharaNi pasattha / / 8 / / posaha posaI niya-taNu vibiha-AhArihi loya / / suhu guru posai sama rasi kAraNi kamma-vioya // 9 // mAhaha mahiyalu hima-pharasu vAi na cAlaNa jAi / suguru Abhitara-saMThiu bAhiri kaha vi na ThAi // 10 // phAguNa phUliya vaNarAI guru-gaNa harisu yahei / naM kira mahuara-jhuNi misi ramaNIu cariu kahei // 11 // sohai vasaMta pasaMta-siri cettaha cAcari citta / visaya-ajaya suha-guruha paya kira vaMdaNa patta / / 12 / / vaisAhaha sahayAra-vaNi koila mahura lavei / naM kira suha-guru-AgamaNu dhAmI vadhAvei // 13 // diNa jeTra jeThaha jiva raSi kiraNihi khara tavei / tiva guru dukkara-tava-caraNi kaDhiNa-karo ya dIvei // 14 // sahalA tAhaM ji dIhaDA sahalA tAhaM ji mAsa / je guru baMdai vihipari tAhaM ji pUriya Asa / / 15 / / / / guru-stuti-cAcari gUrjarI-rAgeNa ch||

Page #227
tAraMgAnuM ajitanAtha jinAlaya sthapati manasukhalAla semapura tAraMgA parvata para sthita, caulukyAdhipa gurjarezvara mahArAja kumArapALa vinirmita jinadeva ajitanAthanuM mahAna ceya pazcima bhAratamAM Aje avaziSTa rahelA prAcIna-madhyakAlIna bhavamAM sauthI unnata ane moTuM che. ame bha rata jaina kitAba saMghanA pramukha zeThazrI kastUrabhAI lAlabhAInI preraNAthI zeTha ANaMdajI kalAgurunI peDhI tathA tenA jIrNoddhAranuM kAma bhArI dekharekha heThaLa chellA chaeka varSathI cAlI rahyuM che ne dvAramAM mukhya kArya te ma diranA bahira ga para caDAvela vaja-zakti(nA)nA na paDa kADhI nAkhI ma diranI asalI kArIgarIne bahAra lAvavA, ane temAM thayela bhAMgane samAravA tema ja a taragamA karela ra gakAmane bhUmI tabe, bhArapado ane tene cokhAM karavA tema ja vizeSa majabUtI lAvavA pUratuM sImita che A maMdiranuM adyApiparyata tala paza adhyayana thayuM na hoI, jIrNoddhAnA prAraMbha pachI tyAM pAlakha ba dhAI jatAM tenuM vigatavAra sarve karI eka pu taka taiyAra karavAne mane vicAra Aje mitronAM paNa preraNa-tsAhana maLyAM adhyayana-lekhana kAryamAM amadAvAda khAtenA zrI bhoLAbhAI jesiMgabhAI sazodhana vidyAlayanA gujarAtI devAlaya sthApatyanA tajajJa gaNatA AsthAna-vidvAna dA kAntilAla kUvaca da somapurano sahakAra prApta thayo dA semapurAne mArA kharce tAra gA keTalIye vAra sAthe laI gaye temaNe mArI sAthe rahI maMdirano vigatavAra abhyAsa karI ne utArI sAthe sAthe madiranAM zilpa-sthApatyanI tasvIra khecAvI negeTiva dA. somapurAne amArA pustaka mATe separa pustakane musado a grejImAM dA. somapurA dvArA taiyAra paNa thaye; te zeTha zrI. ke tUrabhAI lAlabhAIne dA somapurA sAthe jaI batAvela ane zrI majamudAra paNa te joI gayelA. te chapAvavAnI vyavasthAnI vetaraNa cAlatI hatI, te daramiyAna dA. somapurAe Vidya (Vol. XV, No. 1, August 1971)71 "The Architectural Treatment of the Ajitanatha Temple at Taranga" zIrSaka heThaLa prastuta viSaya para lekha prakAzita karyo. chapAvyA bAda keTaleka kALa vItye mane audArya pUrvaka prastuta lekhanI 25 nakale bheTa ApI, temanI A sajajanatAne ahIM sAbhAra ulalekha karuM chuM da somapurAnuM anumudraNa joI jatAM prAraMbhamAM ja vAgyu ke te to gujarAta yunivarsiTInI zikSakane maLatI! apaNu-grAnTanA phaLarUpe taiyAra thaye hato temAM Apela citrabhAnAM ghaNuMkharA mArI negeTive parathI hatA, paNa te tane ullekha lekhamAM 1 AmAnA thoDAka zeTha ANaMdajI kalyANajInI peDhInA saMcAlaka zrI ThAkara sAhebanA che A vAtanI nodha dI somapurA ane mArA AgAmI prakAzanamAM jANavIkAra" mAM aMtabhAge

Page #228
sthapati manasukhalAla semapurA kadAca saratacUkathI rahI gayo haze tema lAgyuM amArA baMnenA saMyukta prayAsathI e ja viSaya para pupataka taiyAra thaI rahyAne nirdeza temAM jovA maLe nahIM dA somapurAe lagabhaga ardhA dAyakAthI vida6-lekhana anupage thApela navIna, vimukta para parA have vigepa ghAyI ane sui rUpa dhAraNa karatI joI Anada anumo dA somapurAe pitAne A viSaya para je kahevAnuM hatuM te prakAzita karI cUkyA hoI, mitra taraphathI sUcanA thaI ke mAre A mahattvapUrNa devabhavana para kaI vizepa lakhavA jevuM hoya to lekharUpe prakAzita karavuM . momapurAne lekha vAcI jatA mane lAgyuM ke prastuta viSaya para vizeSa kahevA mATe ane avakAza che lekhanA Ayojana-sa ghaTanAmAM "zALAkIya" ane " AbhAsI-vaijJAnika padanite banne saraLa, spaSTa ane supAtAmAM sahAyarUpa bane tevA abhigama ane paddhati akhatyAra thaI zake tema che tema paNa lAgyuM purAMtaravine lekhana sAmAnyata sthULa mAna-prANa, ne temanA zilpasthApatyanA AkatanamAM keTalIka vAra tarasattvanA abhAva hevA uparAMta kalAprekSaNa ane rasadarzana paNa keTalAka apavAda bAda karatA prAya anupathita hoya che AthI mArI potAnI rIte, ripIjananI daSTie A viSaya para lakhavA vicAryuM che. sarakAramA sihAsana vidvAno ke vizvavidyAlayamAM mayUrAsanA sIna vyutpano jevuM zilpajanenuM lakhANa adhikRta na kahI zakAya ke pramANabhUta na mAnI zakAya tevI samajaNa sAthe, te vAtane svIkAra karIne, A lekhe lakhu chu semapurAnA vijanecita lekha A lekhanuM preraNAstrota bane , e vAtane saharSa ulekha sau pahelAM karI laI AgaLa vadhIe.. sAMpratakaliIna lekhana ane ajitanAtha caitya ajitanAtha jinAlaya para sAMpratakAlIna lekhako dvArA je kaI lakhAyuM che temAthI DAMkane ukha ApaNane dA somapurAnI sadarbha sUcimAM maLe che, jenI noMdha lIdhA bAda mArI sUci ApIza somapurA nIce nirdiSTa sAMpratakAlIna granthane upayoga kare che "Burgess and Cousens * Architectural Antiquities of Northern Gujarat' Desai MD.Jain Sahitya no Samskipta Itihasa Epigraphia Indica, Volume II [ane] * Jainatirtha Sarva Samgraha ', Volmue 1, pt. 1"9 uparyukta sUcimAM 2 nA mudrasthAna ane chapAI-varSa apAyA nathI, tema ja jainatIrtha sarvasaMgrahanA lekhaka ane samuccaya kAra 5 aMbAlAna premacaMda zAhanuM nAma ApyuM nathI (ane P. 27 para temanu nAma Amritlal P Shah tarIke ghaNAvavAmAM AvyuM che je kadAca kalamadoSathI thayuM haze, tethI te aMge vize kahevAnI AvazyakatA nathI) AvavAnI hatI dara somapurAne jyAre me tasvIra sepyuM te paLe temAM keTalIka tasvIro zrI ThAkora sAhebanI negeTa parathI che te vAtano 39te na karo raDI pAye dI semapurAnA lekhamAthI mArA nAmano cheda uDayo tyAre zrI ThAkora sAhe mane tArA paNuM durbhAgya ane sahasI lepa thayo je badala ahI' huM dilagIrI vyakta karuM chuM, 2 Sompura, p 3

Page #229
tAraMgAnuM ajitanAtha jinAlaya paNa ajitanAtha cetya para te Burgess-Cousens ane gha sAmapurAnA lekhana vaccenA gALAmAM bIjA paNa keTalAka lekhana-prakAzana thayA che, jemAMnA ghaNAne ullekha temaNe karyo nathI AthI ahI bhArI banAvelI tenI suci prakArana-sthAna ada avaka vigato sAthe, chapAyAnA varSane kramAnusAra nIce mujaba che 1 James Burgess and Henry Cousens, dichaec tau! Infajta ties of Northern Gujarat (ASIS YYYII), pp 115-16, Plts CVIII-CIX 2 J. Kirste, " Inscriptions from Northern Gujarat" Lpruni phia Indica, Vol II, Calcatta, 1894 3 mohanalAla dalIca da desAI, jena-sAhityane saMkSipta parihAsa, mu, 1 5. 264, ane citra 4 Sarabhai Manilal Nawab, Jama Tirthas in India and their Architecture, Ahmebabad, 1944, pp 47-48 und hgs. 165-171 5 H D. Sankalia. The Archaeology of Gujarat, ( Including) Kathiawar, Bombay, 1942, pp 112-113 6 nyAyavijayajI, jaina tIrthone itihAsa, amadAvAda, 1949, 5 193 5 Dita abAlAla premacaMda zAha, jaina tIrtha sarvasaMgraha, bhAga pahe, khaDa pahele, amadAvAda, 1953, pR. 147-149 8 SK Saraswati in The Struggle for Empire, BVB Vol 1, Bombay Sec, ed. 1966, p. 597. 9 MA Dhaky, " The Chronology of the Solanki Temples of Gujarat," Journal of the Madliya Pradesh Inhas Purishad, No. 3, 1961, pp. 59-60 madhusUdana DhAMkI ane hariza kara prabhAkara zAstrI, "kumArapALa ane kumAvivAre" pathika, okaTa 1970, pR. 56-57 ane 64 (A upanana "Jaina Temples of Taranga-A study" by C K. Shah nAmaka eka lekhanuM anumudraNa mArA jovAmAM AvyuM che, paNa anumuNamAM te lekha kayA sAmayikamAM ane tenA keTalAmAM aMkamAM che mAre che tenI vigata chApI nathI) maMdiranA nirmAtA ane nirmANakALa parvatastha A tu garbhavya jinAlayanA nirmAtA tarIke jainadharmAnurAgI sela kIrAja gurjarezvara kumArapALanuM nAma para parAthI joDAtuM AvyuM che. madiranI sthApanAne mULa prazasti lekha maLe nathI ane mUlanAyakanI murti tema ja pabAsaNa 5 darame zatakanA jIrNoddhAra vakhatanA hoI pratimAnI mULa pratiSThAne lekha paNa AthI vilupta tha che 10.

Page #230
pati manasukhalAla semapurA madira-nirmAtA saba dhamAM dA somapurAnuM avalokana A paLe TakIzuM. "The temple dedicated to Ajitanatha at Taianga is said to have been built during the reign of the Solanki king Kumarapala (A.D 1143-1172) Though temple seems to have been restored and extended several times, it has retained the original form and to a great extent the sculptural wealth over the external walls and internally in Gridhamandupa etc as well From the account given in the Kumarapala-prati hodha' (V S. 1241) it seems that Kumarapala ordered his minister (Dandanayaka) Abhaya, the son of Yasodeva, to construct this temple 69 Prabhavaka Carita', (V S. 1334) also narrates about the construction of this temple by Kumarapala $8 Te (sic] arched-pillar (kirtistambha) erected it small cell (devakulika) on the left of the main fortified entrance on the east, contains an epigraphical reference, dated VS 1230 (only two years after the demise of king Kumarapala), wherein the name of the aforementioned minister Abhaya, who was trusted by the king with the construction work of the Ajitanatha temple [occurs] It reads like this: sa. 1230 varSe phAgaNa vadi 3 vavega me amala(bhaye)na / ' Though no details as to construction of the temple is given here, it definitely commemorates the name of Abhaya, under whose direction the temple was erected and probably the date of completion of the work, in memory of which he caused to erect this kirtistambha (memorial pillar)' 57 Somaprabhasari, Kumarpala-Pratibodha', Aryakhaputacharya Katba p 453, M. D Desai, 'Jain Sahityano Samkaipta Itihasa', p. 264, Para 374, p 275, Para 392 58 Prabhacandra Sari, Prabbavakacarita', Shri Hemachandrasuri Prabandha, w, 720-724, JSI, P 415, para 599. dA. somapurAnA upara Takela avalokana para keTaluka TippaNu prathama daSTie ja Avazyaka banI jAya chepahelI vAta to e che ke kumArapALa A madiranA nirmAtA hovAnAM bethI vizeSa 3 Ibid, p. 26

Page #231
tAra gAnuM ajitanAtha jinAlaya yAhU mayika pramANe upalabdha che, madiranI miti aa. somapurAe sUcayu che tema saM. 1230 I.sa. 1174 nahIM, paNa tenAthI 11 varSa paryaMnI eTale kesa 121 / I.sa 115 heAvAnA sa bhava che, ane bhadiramAM guMrhAra samaye samArakAma jarUra thayu che, pNa tene vadhAravAmAM Avyu nathI, kAI jAtanA vadhA| thayelA dekhAte| nathI A TANe madinA kArApaka ane nirmANakALa anulakSe zrI madhusUdana DhAMkI ane zrI hariza ka prabhAga kara mAstranu avalAkana uparyukta hAI, te ahI avatArI AgaLa vadhIzu - tAra gAnA Du Mgara para kumArapALe diMtIya tI kara ajitanAthanu utu ga bhavana karAvyAnAM sArA pramANamA vAmayika pramANA maLe che. naviSayaka kadAca sauthI jUne ullekha 'kumArapAla pratidha"mAM maLe che. evA kahyu che te pramANe jayadevanA putra dRSNAdhipa abhayanI dekharekha nIce ema dira tA gA--parvata pa rAjo kumArapALe karAvelu,29 prabhAcandrAcArya'nA "prabhAvakatri" (sa 1373/ I.sa 1277)mAM jaNAvyA mujaba kumArapALane ajitanAthanI pratimA pujavAthI ajayameru (ajamera)nA rAjA zAka bharinA zurrarAja para vijaya maLelA e kAraNasara AcAya hemacadranA upadezathI tAra gA para ajitanAtha mRtranAyakanuM binna sthApelu.4 A vAta upAdhyAya 'jinamaNDana'nA '-bhArapAlaprabandha' (ma 149/ I.sa. 143)mAM paNa ApI che A madira bhAdhyAnu varSa UIzvazAvalI"mA vi sa 1221/Isa 1165 Ayu che haiM je vizvakhta mAnavAmA harakata jevu nathI. A sivAya 'ratnama'dirgANuM 'nA 'upadezanaH giI" ( -sa 1517 A I.sa. 1461)mAM tAra gAmA mahArAja kumArapALe bhavya maMdira banAvI emA ajitanAtha thAyAnA ullekha che. 5 daramA zatakanA madhyabhAgamAM racAyeta paMDita meghanI tI mAlA ''mAM paNa kAnta kumArapALe tAra gA para sthApela ajitanAthanI hakIkata noMdhI che" te haeNle sattaramA zatakanA yAtrI zrIvijye paNa peAtAnI tItha bhAlA"mA e ja hakIkata kahI che 28 kr 22 carcA mATe jue, desAI, meAhanalAla lIcaMda, jaita mAhityanA sakSipta itihAsa, mubaI, 1932, pR 164. 28 ahIM paNu mUla matha tapAsI zakathA nathI; amArA AdhAra nyAyavijayajInI "itihAsa" pR, 193 para Apela tedha che 94 ejana, pR 194. 25 ejana, pu. 195, pAdaTIpa .. ejana 97 tAraNagaDhi zra! ajita jijIida, haraviI thApyA kumarida, caudasaya-3mAtra jiSNubhUNi avara rAya tu nalikavaNu / / 22 / / .. (jue " prAcIna tIya mAlA--saMgraha, " bhAga le, sanAdhaka zrI vijaya dhasUri, bhAvanagara, sa. 1978, pR 50) 28 gaDhatAriMgiajitajiSNu, tIratha thApyuM kumaranara 6 5 29 // ejana, pR 103 * DhAMkI~~~zAstrI, o 56-57 ane ja

Page #232
thapati manasukhalAla semapurA tAra gAnA mahimA kumArapALane lekha hajI sudhI nathI maLyo, paNa nannA- vastupAle tAra gA parvatanI "ajitanAtha cenya" vize neminAtha tema ja AdinAthanA binma sa 1284/Isa 1228 mAM sthApyAnA lekha maLI AvyA che e ja pramANe AbunA delavADAnA matrI tejapAla-nimita lUNavasahInA vaDiyA kuTuMbanA deharI 38nA sa 1240nA khabhA e kuTue tAraNagaDhanA bI ajitanAthanA gumaDapamAM AdinAya bimba kAyAne ullekha maLe che 31 ke A banne ukIrNa lekhamA kumArapALe e madira karAvyAne ullekha nathI, paNa upara carcA te purANa sAhityika pramANo lakSamAM letA, tema ja mema janinuM bhavya maMdira kSatriya rAjA sivAya bIje baMdhAvI na zaka evu vAstuzAstranuM vacana jotA? tAra gAnuM maMdira kumArapALe ja be dhAvelu emAM koI zaka nathI maMdiranI sthApatya tema ja zilpanI zailI paNa kumArapALano kALa sUcave che" 31 paNa madinA prAgaNamA rahane eka daheramAM Avela kIrti ta bha para kumArapALanA cheTalA varSano sa. 1030 Isa 1174no lekha hevAnuM che e bAlAla premacaMda zAhe noMdhyuM che. (juo "jaina tIrtha sarva sa graha," bhAga pahele, kha Da pahele, amadAvAda 1953, pR 147). A lekhe juga juga 2 mA pragaTa, punaHpragaTa thayelA che; juo zAha "sarvasa maha pR 148 jinahi vastupAla-kArApita e pratimAonI noMdha letA ajita nAthanA e cayane "kumAravihAra' paSTa zabdomAM kahyo che zrIkumAravihAre'so tAragAnagamaNDane nAmeyarabiginarjanayAmAd a 6 (81) pramatAva 8 31 juo zrI abuMda-prAcIna-jaina-lekhasa deha (Abu-bhAga bIje)," sa munirAja zrI jayaMtavijayajI, ujajaina vi saM. 1994, lekhAka 352, 5 142-143, 39 The 4 parajita procha of Bhuvanadevacarya, Ed Popatbhai Amba shankar Mankad, GOS, CXV, Baroda, 1950, 183/3-8 eka bIjI vAta e che ke pahelA kahevAtA "abhayaDa zreSThI' nA lekhanI vAcanA dA memapurAnI pahelAM te ja pramANe adAraza paDita abAlAla premacaMda zAha dvArA agAu apAyelI che, je vAtane ulekha memapurA karatA nathI ke ahIM "amala" ne badale "abhaya" zabdanI sucita vAcanA zakI pada che. AthI athaDanuM nAma zilAlekhamAM badefinitely" jaNAvela che ja nahI, ane prastuta lekhanI miti saM. 1230 I.sa. 1174ne maMdiranA nirmANa pratiSThAnI miti mAnavA aMge koI ja kAraNa Ama te dekhAtuM nathI) ke "pUrvavArathI praveza karatA DAbI bAjue zrI ajitanAtha maMdiranI sanmukha Azare traNa jhITa kAcAIvALI eka kerImAM kIrtibha vidyamAna che. tenA upara kumArapAlanA chellA varSanA samayano lekha A prakAre vecAya che. "naM. 1230 varSa vAmana vari , me mama(ma) I" (zAha, 5 14)

Page #233
tAra gAnuM ajitanAtha jinAlaya maMdiranu taLa ane a'ga-upAMgA madira traNa saracanAnA sayeAjanathI banelu che. (1) sAdhAra mUlaprAsAda, (2 ) zUdbhapa, ane (3) mukhabapi citra 1 mUtramAsA mATe i mAmapura Sanctum proper' evA anuvAda kare che, paNa prAsAda sAdhAra jAnine eTale pradakSiNAmA vALA cAI,Sanctum properthI te prastuta sarbhamAM keraLa jana: 5 garbhagRha' sUcina thAya che; jyAre mULaprAmA vanavika artha che kahyuM mAmAthI, dekanikAethI bhinna evA "ma kriDavA mukhya' prAsAda. A prAsAda ne 'mAdhA' TAya te adanA garbhagRha samena, enI samayanAmAM te mukhya prAmAda' yA 'galaprAsAda' mAtAnI dAja che *garbhagRha' laprAsAda kahevAtu nathI eka cha bhuja meAmapurA maMjI, annagana ra garbha" bhAgane paNa 'mUlaprAsAda" kahevAmAM kare che. " garbha 'tu bhAna (18 phUTa cha phUMtha 4 IMca ) Apate samaye tene ' malaprAsAda' mAta kahe che1 mUlaprAmAnA AkAzana abhipreta che tenAthI semapurA judA ja artha kare che. vartamAna pie paNa evA atha karatA nathI ) A sivAya // seAnapurAe mahapanA "pA-mAtanI vAta karI che tyAM zAstrona zabda 'pArzvali de' vAparave vadhAre STa che. e ja pramANe mukha Da ne temaNe 'mahAcatuSTI' ane 'mahAzu gAracAkI' tarIke ghaTAvyA che,5 temA 'mahAcatuSTI' zabda megma nathI. ahI 'madA" abhidhAna tA mukhama35 UMco ane meTA kevAne kAraNe temaNe lagAvyu haze, paNa tene Rtu eTale ke ceAiLu kahevu yunika nathI; rUpa ke prastuta. mukhama 3pa cha AkiyALAnA sacAjanathI banelA che: (mAtrA prakAranA 'mukhabaDane jaina smRtie tema ja zilpIjane 'ceMkI" nAmathI ceAnya rIte ja oLakhAve che.)* semapurA maMdiranI kula labhAI 151 kuMDa, paheALA para kRDha 8 iMca, ane basanA bhiMDu paryantanI UMcAI lagabhaga 175 phUTanI gaNAve che,1 mate lAge che huM paheALAI nA AkaDe! pharIne tapAsave! jarUrI che, ane UcAInI gaNunarImAM kazIka gaMbhIra bhula thaI jaNAya che. ge tenA mApIne karAvela kAma para paTTI mUkIne tapAsanA tenI cAIna Aka 130 phUTathI thADAka ja vadhAre hAvAnuM lAgyu che. mandiranA maMDAvara ( bhIna ) nI pIDa a Sompura, p 5, 7 zAstramAM jyA jyAM mUtrAsAmAnata evu' vacana Ave che tyA thA. prAsAdanA bahAranA kathI kakyuM'nA pAsa niyamita I, ' baMne mutra sAda meM ane vibA gALA gama'' DhAvAnu siddha thaI jAya che, Sompura, p 4 1 vaLI tyA anyatra sAmapurA A agenA sadazamA A pramANe avalo che. te A na gAya keLAnu kahI pharIne "mahAtuzrI' evuM". ekavacana' vArSI che ! *'But the Venpara ek on the east supported in [sic] ten free standing pillars is a rectangular porch measuring 10 2x5,5 (33.5'18") divided in siz sectom constituting pad-coks This coki may also be called Mahaepip 11. 1 ) Sompura, p 1

Page #234
sthapati manasukhalAla seAmapurA sAthenI U~cAI 3} 5 phITa ja hAI tenA para jo '138.5 phUTa jeTalI U cAIvALu teniga zikhara hoya to te bhAre kaDhaMgu ane apramANu lAge; jyAre nAra gAne prAsAda zikha sameta eka Mdare pramANasaranA hAI, zikharanI UMcAI nA dAseAmapurAe mukeze AMka 'darzana uparAMta 'sAmAnya samaja' thI jotAM paNa ghaNA meATA ane khATA heAvA vize koI zaMkA rahetI nathI. sAmapurA e AkaDA jyAMthI lAvyA hoya te srota vize spaSTatA kare ane te AkaDI sAcA che tevu siddha karI Ape te prAcIna vAstuNita saba dhamAM navIna prakAzanI labdhi thavAnI zakathatA nakArI zakAya nahI mUlaprAsAda tADAnA nibhavananI bhavyanA tenA mahAna mUlaprAsAdane kAraNe che mUlaprAsAdanA taLanA agAthA jovA jaI e te! temA 'kaNuM' kivA 'kANa' (mULakhUNeA), kANikA' (khUNI), pratiz' (patA), pharIte kaeNANikA', pachI na dikA (na dI) ane chevaTe subhadra-upabhadrathI mAhita ' kareluM che, agA saLiyA che, kANu ane pratiratha eka mApanA che, jyAre naphrikA tenAthI ardha bhAge ane kANikA' ceAthe bhAge che, jyAre bhadra kaNathI vistAramAM ceAgaNu che udaya'mA bhaTTa, pIDa, ma`DAvara ane zikharanA rAkhetA mujaba samAveza che paNa tenI vigatenA keTalIka vizeSatAo che, jenA vize have kramavAra joI zu. pADanI UMcAI vadhAravA tema ja zaeNAsAnA varSoMnArthe eka upara bIjuM ema e miTTa' (bhADA) karelA che. jemA nIcenA para adhavatu LamA ane uparanA para a vartuLamA ardhA kamaLo kADhenAM che (citra 2) pIThuM zAstramAM kahela 'kAmada' prakAranI che, ane evI tenAM gajapI', 'azvapIDa' ane narapITha'nI anupasthiti che. ThThA seAmapurA tAraMgAnA prAsAdanI A pIDaeNne "Archaic kamade pitha [sic]'' kahe che.11 kAmada pInA pracAra dazamA zatakanAMma dizamAM jovA maLe che, pazu tAra gAnA ma diranI pIThanA vADAM tapAsanA tenA archaism jaNAtu nathI. ghATaDA sau khAramA zananA uttarAdhanA vaLAkA thatA kare che. pIThamAM uttare nakasIdAra makara-praNAla kADhelI che (citra 3). A kAmadu pIDa para prAmAnA mahAna 'maMDaivara' UbhA karelA che. (citra 6). temA sauprathama te 'samarAMgaNusUtradhAra' jete vaizmi'dha' kahe che te khuraka' [khuza], 'kumbhaka' [kumbhA], kanasa' [kaLA], tapatra [ma dhArI], ane 'kapAtAtri' [kavALa] ema pAca dhATaDAne samUha Ave che. ahI khurakamAM uparanA adha bhAge kamaLavelanuM zAbhana koryu che ane temAM sUrve jyA jyA bhanAsikA kADho che tyA tyA zrIzerA udgama [deDhiyA] nAM rUpa kADhavAM che. kumbhA para bhadramArge vidyAdevIo-pakSoe, sarpatI-zrutadevI AdinA tAraNAnvita-cikAmAmA rUpa besADavA che,12 ane AjumAjI dha ratnAnI zAbhA karI 11 Ibid, p 8 19. sAmathurA kumbA paranI pratimAne 64 paikInI para yAminI mUrtio dhaDhAve che, (Ibid., pp 24-25), patu rAjasthAnamAM Avela nArAyanA padmaprabhanA madira (11mI sadai* chelluM caraNa), sAdaDInA pArzvanAtha jinAlaya (e ja kALa), citADanA samihezvara nAmathI paricita jinabharana (AI sa 1 / 2 bA?) ane nakAratA kumAravihAra (I.sa. 1166)mAM te

Page #235
tAra gAnuM ajitanAtha jinAlaya che kazmAne trIjo bhAga pUro thAya tyAM "maNibaMdha " maLyo che je rAjasthAna ane mALavAne prabhAva suya che 19 atarapatramAM "ku jarAkSa' (ku jarakhI nA bhana ukIrNa karyA che. A dibandhanI upara che 'maMcikA'(macI)ne thara. tyArabAda niyama mujaba te zarU thavI joIe ja ghA, paNa te pUrve ahI bIjA be thara kADhyA che-eka to che maNipadrikA meyalApaTTI ane bIjo che "naradika(eka prakAranA narathara)ne. A baMne tharo vize gujarAta-rAjasthAnanA upalabdha vA tuzAstromAM koI nirdeza maLatA nathI maNipadikA' to A madirathI thoDAka varSo pUrve badhAyelA, zatru jaya paramagnIzvara udayananA putra mantrI vAhe Isa 1155 (ke 1157)mAM navanirmANa karAvela, yugAdidevanA prAsAdanA A DovaranA eka apavAda sivAya anya kAI solakI kAlIna gujarAtI mahimA jovA maLatI nathI. "narapaTTI' paNa gujarAtanA vidyamAna lakIyugIna devAlayomA karAye daSTigocara thatI nathI, paNa rAjasthAnamAM te ApaNane udayapura pAsenI mevADanI jUnI rAjadhAnI ahADa (AghATa) mAM Avela viSNu maMdira (10mAM sane atima bhAga) mA, kirAtunA semezvara maMdiramAM (I.sa 1020 AsapAsa), ane kirApunA zivAlaya na. 3 (11mI zatAbdInuM AkharI caraNa)mAM che te jovA maLe che. A ghATaDA sabaMdhI badhA ja upaladha janAM dRSTAnto rAjasthAnamAM maLatAM hoI ahI tenI upasthiti rAja thAnamAM pravartatI (jene zrI madhusUdana DhAkI "mAru-gurjara zailI kahe che tenI) murAne prabhAva sUcavI jAya che.11 have Ave che ja ghA (jA ghI). ja ghAnA devadharamA rathikAomAM kaNe pratihAriNI sametanA digevatAo ane pratirathe aSTabhujALa vivAdevIo che. jaghAnI upara "tilaka kumbhA 5ra spaSTata pakSIo-vidyAdevIonI ja matio che : ( A muddA para zrI madhusudana DhAkInA vividha lekha joI javA.) ahIM tAraMgAmAM paNa evuM ja varadoya che somapurA prastuta mUtio yoginIonI che tevuM nirvivAda siddha karI ApatA nathI mane lAge che ke jene pratimAzAstranA sApratakALanA sarvocca vidvAna dA. umAkAnta zAha ahIMnuM bhUtividhAna tapAsI abhiprAya Ape te have jarUrI banI jAya che. 13 gujarAtamAM anyathA A alaMkaraNa 15mA zataka pahelAnA ma dizAmAM bilakula jovA maLatuM nathI paMdaramAM zataka pahelAnA gujarAtanA vAstuzAstramAM paNa teno ullekha maLato nathI. mALavA uparAMta mahArASTranA bhamijAdi prAsAdanA kumbhA para maNibaMdha koI koI sthaLe jovA maLe che 14 see M. A. Dhaky, "Kiradu and the Maru-Gurjara style of Temple Architature", Bulletin of the American Academy of Benaras, Yol I, 1967, fig 13 15 Idid, fig, 66 16 Ibid, fig 75 17 dA. semapurAnA upara carcita lekhamAM tulanAtmaka adhyayana ane vipaNAmaka carcAne abhAva AgaLa tarI Ave che. 18 kayAka dipAlomAM cArathI vizeSa bhujAe hevAnuM kaLAya che

Page #236
thapati manasukhalAla somapurA lAkaDA vALA udagama doDhiyA kAlA che. doDhiyAne mathALe kamaLalanI paTTI karI che 19 ane te pachI Ave che "vaMja ghA' (upalI jA ghI) ane temAM vala-pakSIo ne vidyAdevIonAM UbhAM rUpa0 sAmAnya niyama e che ke bIjI jaMghA hoya to paNa pahelI jadhAnA ate "bharaNIne thara levo joIe, je ahIM ke I kAraNasara lIdho nathI, yA te kAI Aje ajJAta evA vAstumata anusAra tema karyuM haze A ubhelAM bhaMgamAM thita devatAone rUpavALI rathikAonI AjubAju Ubhu ane lAMbu eka ratna karyuM che. 1 razikAo udagamavALI che, ane ugamonI Toca pachavADe "prAsapaTTI" dekhA de che tenA para bharaNI, te pachI kAma35vALI kapAtAlI ane kamaLapaTTI karelA chechevaTe Ave che achAgha" ke " kRSNAgha" (chajuM) meruma DerAne jJAta vAstuzA pramANe te ahIM hisAba pUro thAya che. paNa ahIM vaLI chAgha upara pharIne kevALa ane kamaLapaTTInA thara laI eka bIja khurAgha" caDhAvyuM che. A vizeSatAnuM prayojana zuM haze te vicAratA ema lAge che ke pIThamAM gajathara azvathara-naratharanA abhAvathI UI cAImAM thato ghaTADe ahIM mAthalA bhAgamAM lIdhela kevALa-paTTI ane kuTachAghanA tharathI saMtulita karavAnuM hoI zake. A upalA khuraskAghanI upara prahAra" (pAla)ne thara laI tenA mathALethI maMdiranA mahAzikharane udaya karyo che. zikharanI vigate carcatA pahelA ma DerAmAM bhadrabhAge AvatA gavAkSonI vAta karI laIe * citra--) semapurA ane emanA lekhamAM eka sthaLe Balcony te bIje sthaLe candAvalokanakahe che. paNa "avalekanaka' zabda te "jALI' mATe vaparAya che; Balcony mATe gavAkSa' zabda ja zAstrakAre vApare che: (maje vAlove); ane candrAvalekinathI "jALI manAtu hevAnuM samajAya che ( ma drAvovanam jevA vidhAna dvArA). gavAkSanI racanAmAM pIThanI upara "ratnapaTTa, te para barAjasena', te pachI vedikA', "AsanapaTTI ane "kakSAsana karyA che. vedikAmA subhadrane khUNe ane madhyabhAge tema ja upabhahanA khUNe pharIne jaina deva-devIonI kula 7 UnI pratimAo kaMDArI che (citra-2 tathA 4) (AmAnI keTalIka paricaya somapurA Ape che, paNa teno saMpUrNa abhyAsapUrNa paricaya dA. umAkAnta zAha sarakhA A viSayanA prakAMDa vidvAna najadIkanA bhaviSyamAM karAve tamAM apekSA athAne nahIM gaNAya) AsanapaTu paranA tu be mizraka jAtinAM che ane aSADhaMkRta che. rata bho vacce nakha Da pADI temA bhaumitika suzobhanavALI khUbasUrata naLI karela che. upabhadra-subhadranA sva benA gALAmAM traNa kha DanI jALI bharI che. A gavAkSanI upara upalA mADane gavAkSa karelo che, ane tene Toce "sa varaNathI DhALyo che. upale gavA subhadra para ja kare che ane UcAImAM ghaNuM ocho che. tenA saMdarbhamA paNa alaMkRta 19 A vAna ApaNane Abu para sthita vimalavasahInI bhamatInI chate ( AI.sa 1189 ) smaraNa karAve che 20 See Navab, figs 6i6-167, 21 AnI kArIgarI ane haThAva sada2 che. rAjasthAnamAM karADa Adi sthaLAno nI dizA mA mATA adharanA kAga aMdhAnA paDakhalAmAM karela jevA maLe che

Page #237
tAraMgAnuM ajitanAtha jinAlaya vedikA-kakSAsanAdi kyAM che, nIcalA ane upalA gavAkSamA daMDavonA A te kAthInA 25 besADayAM che have laIe zikharanI vigata. prAsAdanuM mahAna zikhara, je vAstuzAstranA hisAbe 377 a DakanuM baneluM che : (citra-14) dA. somapurAe lagabhaga savA pAnuM bharI tene hisAba temanI svakIya zailImA mAMDIne batAvyuM che. huM ahIM te ja vAta sAmAnya rIte samajI zakAya tevI rIte raju karavA prayatna karIne tenA aMDakono saravALo kevI rIte Ave che tenuM kAchuka chele ApIza ahI je kaNe-atirathe kevaLa "thu ga" (ekADa latina zikhara)ne ja zikharanA be dhAraNamAM upayoga thayo hota to te mAtra 69 aMDakanuM ja zikhara banata paNa ahI te zAstrokta kAdi karinA prAsAdamAgI di' (5a ka), "sarvatobhadra' (9 a Daka) ane 'naMdana" (13 aDaka)nI ladhu Attio eTale ke karma"no prayoga karyo hoI, a DakanI sa khyA ghaNI vadhI jAya che. A sivAya bhadra cAra ura-zRMge caDhAvyA che ane uparanA ura-zugane aDakhe paDakhe pratyaMge kayAM che a kane AthI kula saravALo nIce Apela sAraNI mujaba thaze a haka saMkhyA vatIya prathama / dvitIya pakita | paMkita sthAna caturdizAnA maLIne kula sa khyA = 31xy = 124 karNa kama . 13 prathama pratiratha dvitIya pratirathI kama . 13 .. bhaka | zu ga : 1+1] karma- 13 | 4 = 2744 = 108 = 2744 = 108 = 244 = 8 ura zRMga , , , *** . . . 4 44 = 16 , , , , 2 x 4 = 8 pratye ga garbha mUlazRMga: , * ***** kula saMkhyA . .. 373 zikharamAM "kama ane ge' atirikta "tilake" (talAkaDAM) paNa caDhAvyA che, soma purA A tilakanI gaNatarI A pramANe samajAve che: The other member which 22 AvI vyavasthA ghumalInA navalakhAnA madiranA gavAkSAmAM paNa jovA maLe che. tAragA ane ghumalI pUrve khajUrAhomAM kadariyA mahAdeva (AI.sa 1050) ityAdi maMdiramAM paNa che. 23 Sompura pp. 6-7

Page #238
sthapati manasukhalAla samapurA adorns the spire is known as Tilaka (a rectangular box-like in [...] shape, adorned with flat-liered, stepped-out pyramidal top-knot) Each course of the bladra, Patrratha, Nand and Karna [vi] is adorned with this member There are 40 tars on bhadra, 96 on Patraha, 64 on nands and 48 on Kangal [ si], thus the total number of Tilaka [sic] here comes t 248 '94 ra paNa A miAta amAna vipIranA savAIthI samajI zake tema nathI, kaNa ane te vitaka ja hA ane bhadra pa paNa 40nI sakhyA teeA je mAve huM nathI che te hAre paDatI che. ame pupAvI ane vare je rIte dekhAya che te pratyakSa pramANu te mAi nakhI che te gaNatarI karIe chIe te ahI kADAmAM vigatavAra jaNAvIza, tunamAM te nakhannA - tivaka ja Ave che L . upabhanA banne cheDA para kavina vikharInI upara babbe, caturdanAnA AvI ADa bhanI AjubAjunI pratyeka nakiAnI upara caccAra, evI caturdizAnI A nandikAnA adhu maLI batrIsa 32 karNa ane AjubAjunA pratiratha vacce rahela kANikAo para traNu traNa, ethI caturdazAnI A kANikAo para cAvIsa 24 4 // sAmapurA pApta tilakanI kaI rIte ''248'' jevaDI jabarajasta sa khyA lAvyA che tenu gRita karIne banAve te| mAmaputra zilpI samAjane ti-gaNutarI vize navu jJAna varSo banI zake .. : .. OM namuM chu tyA sudhI te zAstrAmA tAra mAnA A maMdiranA zikharathI paNa vAre, ghaNA vadhAra, me kaDA a DakavALA zikhAnA vivaraNA ApyAM che; paNa tyA paNa banA tikSakanI ningena sa khyA khatAnI haoNya tevu bharaNu nathI, ane vizeSamA tyA gaNatarI - gana banAvatI DreI, DisAmamAM goTALA UbhA thatA nathI. aa, mAmapurAe zikharanA maMtra mRgatanA atakarabhunI vAta karatAM je lakhyu che te ahI udhRta karIta te r vicArIe : All the facets of the mulamanujart [sic] 1.e. principal spire raised over the sanctum is carried out, vertically, in pouplarly known Jalaka design, the genesis of caitya-arch motif, in receding order.27 The original facet ie malarekha of the manjar [sic] composed of eleven cuitya~arch motifs, 24 hd, Pg 25 Ibad, 16,

Page #239
tAra mAnuM ajitanAtha jinAlaya surmounting each other, with amalaka quoins at the upper end, alternating vertically till the apex is attained The other facets vertically take off-shoot like series of arched motifie Jalaka in the nature of intricatic [sic] curves within curves. [ Infra 27. Here Fig 3] A avataraNanuM aMgrejI dhana (dense) ane gahana I kAcApocAne jhaTa samajAI joya tevuM na hoI, mitrone batAvatA temaNe sAdI gujarAtImAM samaja pADI, pachI tenI samajutine a grejImAM nIce mujaba anuvAda karI Ape che The faces of the mulasriga (principal or ultimate spire) are ornamented with jala design, borne as the latter is fi on the interlacing caityu-dormer motifs The karnarekha oi milarehla (principal or angle sali ent) consists of 11 blimi-segments demarcated by harnan.tukas. (angle-amalakas), the laminal intervening between such amalakas are filled with minor udgama patterns. In between the opposite angle-salients come other five, bearing the jala proper. These are termed latas in the vastusasiras. The central one of these is a full salient with parabolic curve, to which on either side a pair of subsidiary or half-salient runs parallel mUla zikharanA aMte moyalA-paTTIvALA ka dha (kha dha) karelo che. grIvAmAM pe-smRti rathe-bhadre tApasonA rUpa kAlAM che, je, anyatra jovA na maLatA haiI, navIna gaNAya (semapurA AnI nodha letA nathI) pajApurUva kalAdi vize khAsa vizeSa kahevApaNuM nathI. zikharanA bhadre tenA Ara bhanA bhAgamAM dhikAe kADhelI che, jemAM pharIne na devI-devatAonI pratimAo karelI che, juo (citra 9, 10, 11) gUDhamaMDapa have gUDhama Dapa vize joIe. gUDhamaMDapanI pITha ane mArA mukhya bhAga bhUlaprAsAda jevAM ja hoI, ahIM kathana-punarAvartana nahIM karIe paNa ahI upathI yakSa-pakSIo khaDA nahIM paNa beThelA, balinAsana, ardha paryakAsanAdimAM Asanastha che: (citra 7-8) eka bIjI navInatA ahI e che ke mArAnA bane chajajAnA mALAmAM khUNe khUNe AkAzacArI, khagadhArI vidyAdharonA rUpamAM karelA hatA. keTalAka hajI sAbUta che. bAkInA hisAbathI navA ghaDI tAjetaramAM mUkyAM che. saMbhava che ke mUvaprAsAdamAM paNa prastuta -thAne vidyAdharonI mUrtio haze ane thoDIka jUnI haju paNa svasthAne rahelI che. kapilAmAM paNa hatI tema lAge che. 26 gUDhama DapamAM uttara-dakSiNa cokiyALA karelAM che, paNa cokiyALAne mathALe mADa hatA ke kema te kahI zakAya tema nathI, sattaramI sadInA jIrNoddhAramAM ziyALAnI pa 26 jIo ahI citra 6

Page #240
sthapati manasukhallAha semapurA bAramA dama panI bhIMtamA maTerAne nAkhela praveza nA. (mahene have kADhI nAkhavAmA A rahI che) maMDapamA uparanA bhAge savA karI che paNuM kaNe pratiratha ane na dikadi para anyatra sAmAnyata jovA maLatA ghaTikAnA samUhane badale "karmA' caDhAvyA che ? jyAre pataMganA che nu vAna udaya karyo che (citra 12, 13). da memapurA nodhatA navA pana Avache . vAyuta che, cAre dizAnI ATha ATha maLI kula 32 "ura dha TA" ane upalI deva- nalavA' mata savA 33 gha tA thAya che. sa vAnA kevALakAvananA baMne para 6- khUba nAnI ghaTikA mUkelI cheahI khUbInI vAta e che ke = mA . ' mA ! che ne nIcethI tenA upara badhI jatA kama- kedI kA gayA che. bIje kavAya A vizeSatA jovA maLatI nathI temane tAra gAnI A sevAnuM varNavatI vakhate paribhASA-sa ba dhI be - kayAM che. baTAnA pra tAtrane teo "madhya latA gharAve che te eka. ane 'madha kone AmatakalA kahe che te bIje bhavyalata" te rikharanA darzanamAM vacce te be paho che. saMkhyAnA madhyama para verAna ura ghaTAomA "latAne koI jAma che ja nahI. mAcInee sajela paribhASA marmayukata hatI te dhyAnamAM levuM joIe. kAmakAe tA' zabda saMvANAnA sa darbhamAM kaSAya vAparyo ja nathI te vAta paNa A pa lAbhA levI joIe bIju saMvaraNamAM mUlavaMTAne sthAne AmalasAraka ki vA Ama zivA karI hoya tevo te gujarAtanA sela kIkAlIne vidyamAna maMdiromAM kevaLa eka ja ibala che. ane te che sujhukanA nIlakaMTha mahAdevanA maMdiranA gama Da5ne (A 11mI sadIne aMtabhAga) 4La ahI te 5chata. mUlA TA" ja che (juo citra 13): mukhamaMDapa damaDa5nA baDhibhaMgane Amalacala joI lIdhA pachI have laIe mukhamaDapane. mukhamaDapa kivA ceka mizraka jAtinA daza staMbha ane e kArastaMbhe maLI bAra na be vaDa nijavAmAM AvI che temAM caDhavA mATe vimalavasahI (Abu)mAM che tema traNa sopAnamAlAo karI che. gata be ja cA che. taLiye phUTa 8 IyanA vyAse ane UI cAImAM 21 mAtAnA maDhamaMDapa para kaI rathAdi para "za ' vA "kama caDhAvelA hatA. saMvaraNanI sAthe mane maLa besato na hoI, kalAnI daSie teno tyAM prayoga vAchanIya nathI 28 "The Madhyalata on all directions has prominent Ghantika (sic.) motifs and the uppermost two layers have similar motifs on corners as well." (Sompura p 17), 39 The Sambarana (SC) is suprimposted with (!) a heary cogged wheel and pitcher 1e, amalakilap and halasa" (Ibid) 30 che enapurA A maMdirane anyatra daramI sadInuM gaNAve che, paNa kazamI sadInA madirano vAyaDA ane zi mAvA vana te eka paNa dAvelo hoya te da semapura sAdhAra, sayukti, vakSaNa a yayana sAdhe ja karaze to gujarAtanA melaMkIkALanA ghaNAkharI ma riAne kALa ekAda matI aAgaLano thaI zake!

Page #241
tAravAnuM ajitanAtha jinAlaya 15 18 phuTa 9 iMca che. je AkaDA meM paNa mApelA ane dA. semapurAe paNa ApyA che.' mukhama Da5nA sta bho gUDhamaMDapanI cekIonA ta bha jevaDA ane jevA ja che (ta nA bhUSaNa vize samapurAnuM vivaraNa joI levuM). - staMbho para Tekavela vitAnene be citro somapurAe prakAzita karyA che jenA parathI prakArano adAja AvI zakaze. "samatala puSpayukta ane maMdAraka jAtinA A vitAnI vigatavAra paribhASA ane samajUtI mATe J. M Nanavati and M. A. Dhaky "The ceilings in the Temples of Gujarat", Bulletin, Museum and Picture Gellery, vol XVI-XVII, Baroda 1963 jeI javuM. che. somapurA A pustakane temanI sadarbhasUcimAM ullekha karatA nathI) have gUDhamaMDapanI a dara pravezatA temA sauthI vizeSa dhyAna kheMcatI vAta te achAza ane tenA para Tekavela moTe vitAna che. dA somapurA gaDhama DapanA A tenI cokiyALAnA tema ja mukhamaMDapanA stabha sAthenuM sAdagya ane samAnatA batAvI pachI de che ke The total height of these pillars 5.7 m, is (18_98') [Sompura means The total height of these pillars is 57 (1 e. 18-98")] paNa ahI eka vigatoSa che ane daranA rata be traNeka phUTa UMcA uccAlaka' (ThekA) vALA hoI, ahIM UcAI eTalI vadhI jAya che. dA. semapurA A ucAlakonI nodha levI vIsarI gayA jaNAya che. uccAlako vacALe bhaTanI joDImAM jene dAse papurA Conventionalized brackets" kahe che te "mAla" (bhadala, ghaDA) bhArthe karelA che ane bAkInA ta benA gALAmAM jene dA. somapurA baSemi-circular arches adorned with cusped tips alternated by circular arubesqul ornament decked with minute figures" kahI varNave che te zAakathita "IlilakAraNa" kADhela che; paNa A madala ane toraNa maulika nahI paNa hAra samayanA che, tema vizeSa nirIkSaNa parathI jaNAya che. (da. semapurA A bAbatamAM mauna seve che) mata be paranA lagabhaga 25 phUTanA vyAsa dharAvatA mahAna sabhA padmama dAraka-pitAnanuM i somapurAe kaIka vigatathI varNana karyuM che. (oLakha ane anya keTalIka paribhASA "nANAvaTI-kAkI" para AdhArita che. ullekha thaye nathI.) huM ahI tethI punarAvartana na karatA dA somapurAnA avalokanamA je rahI gayuM che te vize ja vAta karIza. te che madhyanI padhdhazilA vize : (citra 15) A padghazilA ane chevaTanA bhUmAnA thara vacce saMdhAna-paTTo che, je vastutaH hovo na joIe madhyakAlIna kAmamAM nIcenA para sAthe pazilAnI meLavaNI khApaNuM TALIne ja thatI hovAnuM jANIe chIe AthI zakA UbhI thAya che ke A pavazikA maulika che ke nahIM? padmazilAnuM svarUpa tapAsatA tenAM prAra bhanAM kAcalI, je anyathA vitAnanA bhUmAthI nIce rahelA kAcalIonA svarUpa-sadasa hovAM joIe tene bale aNiyALAM ane jALIdAra varatAya che. A prakAra seva kIkAlIna 3. Sompura p. 25. 32 Sompura figs, In & 19.

Page #242
sthapati manasukhalAla somapurA navA paNa sadInA kAmamAM, giranAra, 4 rANakapura,* ItyAdi sthaLoe jovA maLe cheAthI ema jaNAya che ke maLa pArijA koI kAraNa sara nukasAna pAmI haze yA heta paDI gaI haze tethI kAra samaya nathI karIne mUkI haze. ahI huM A vAta sucanahpe mapha che ane bhaviSama pazilAnA karIne samatAthI nirIkSaNa-parIkSaNa karI AkharI ninya levAne ame na ane gabha graha vaccenA aMtarAlamAM caccAra na benI be joDI ane eka cha, moDhA AgaLanImAM vaccenA be tha bha uDADI mUDhama Da5nA aThAzanA be thaMbha sAdha vacathI hAranA be tha bhane meLa karI cokI jevuM karyuM che. garbhagRha vize AgavA ja AvanAH eka avatara mAM AvanAra che.I ahI, dArazAkhA vige dava, dAnAkhAnI carcA je prakAre ane jevA a grejImAM dA. somapurAe karI che te sAdhAnanA magajamAM ekadama utarI zake tema nathI. somapurA kahetA nathI paNa mAra zAadhita vazAkhAdAra" che, somapurA zAkhAone kama zAane tema ja zipIonI paraMparAne abhimata che tethI avaLe gaNAve che AthI "bAhyazAkhA" ke je sauthI chellI ane bIta samANI deya che tene teo sauthI pahelI ne-%A-chidrane maDhatI zAkhAna-gaNAve che (juo emanA avalaka) "The Bahyasah ha on [sic] opening of the door, 18 carved with an under-cut creeper In the arrangement, from the wall side of the door, rupasakha [sic] 18 flanked by a pair of patrasakha on either side, then comes Rupastambha (sic) immediately followed by patra, 2nd Ripasakha (sic), and Baliyasakha, falling on the opening of the door, "88 zAkhAgatarIne A avaLe krama upalabdha thAomAM ane vidyamAna prAcIna maMdira mAM te jovA maLatA nathI. paNa dA semapurA pAse paraMparA, pratyakSa pramANu ane zAstrapramAzathI viparIta kahevA mATe koI cokkasa pramANe haze ja, je je teo raju karI zake te pazcima bhAratamAM ja nahI, sArAye uttara bhAratanA vidvajane ane zipIjane mATe nAnaghonaka banI raheze maMdiranAM sthApatya vize vizeSa A bha diramAM agAu je kaI sudhArAvadhArA thayA hoya te aMge pUrve thaI gayelI carcA amuka aMze rasaprada temaja vartamAna sadarbhamAM susaMgata hoI, tene prastuta karI AgaLa vadhIzu. mAre te sa baMdhamAM je kaI kahevAnuM hatuM te to kahI cUka chu "The extent of restorations carried out in this temple in the 16th century needs some investigation. 33 See Navab, figs. 202-203 34 See M A Dhaky. "Renaissance and the late Maru-Gurjara Temple Architecture." Journal of the Indian society of oriental Art, Western Ind en Art, hg 19, also cf Varkana temple ceiling, Ibid., fig. 21, 35 Sompura B. 14

Page #243
tAraMgAnuM ajitanAtha jinAlaya Burgess thinks "The spire or sikhara is of the usual style of the Gujarat temples and might readily be taken as belonging to the sixteenth or a later century "11" Dr. Sankalia also remarks, " The sikhara does not seem to be old."130 Commenting on the plates of this temple published by Burgess he remarks that they do not show the chartya window ornament (jalaka ) clearly and that mere shape is not a suie garde 191 S K Saraswati, however, feels that the temple " seems to have retailed its original form and design to a very great extent "123 S K. Saraswati is fully justified in his comment, for the renovations carried out to this temple are not of such nature as to alter fundamentally the structure and appearance of this temple, The sculptures on the jangha were retouched after their mu'ilation by the iconoclasts The gai bhagrha was reinforced, so much so that free-standing pillars of the ambulatory are now embedded in the extensions with a consequent loss of space in the passage. The original appearance of the garbhagrha is also marked and marred. Voussoir arches were introduced for strengthening the litels at places. Externally, the whole temple was plastered and whitewashed Otherwise, the whole structure is original, even the sikhara upto its final The sikhaia does show the jalaka work of the usual 12th century type and its form is also of that age "88 119 A A N.G. p116 120 Archaeology of Gujarat, p. 113, 121 lbid foot pote 6 122 Struggle for Empire, p. 597. cUnAnuM paDa khUlI jatA have paristhiti spaSTa jaNAI AvI che ke mULa maMdira jemanuM tema ja che. ane temAM punaroddhAra thayAnuM spaSTa rIte jaNAI Ave che. AthI bajesa tema ja dAM sAkaLiyAnI tAravaNI khetI kare che ane prA. sarasvatI tema ja zrI madhusUdana DhAkInA A dAja sAcA Thare che. dA sAmapurAe A bAbatamAM kazuM ja vivecanapunarAvalokana na karyuM hoI mAre cheDe vizeSa vistAra karavo paDayo che. dA. somapurA maMdiranA sthApatyanA guNadoSanI kazI ja carcA karatA nathI, paNa zrI madhusUdana DhAkInA lekhanamAM A aMge keTalAMka avalokano thayAM che, je ahIM pahelAM avatArI te bAbatamAM je koI vizeSa kahevA jevuM haze te kahIzuM.50 35 Dhaky, "Chronology," p 58-59 36 Ibtd. p. p. 29-60.

Page #244
thapati manasukhalAla somapurA "What could have been a grand masterpiece of work looks sick and unimpressive for its size This is due to several defects, some architectural and others decorative, inherent in this temple that seems to have been planned and completed rather perfunctorily. (1) The lack of complete set of mouldings in the basement results in inappropriateness in its height which in turn affects adversely the proportions of the elevation when viewed from the ground level (1) The kumbha of the vedibandha is disproportionately tall, the niches on the jangha are rather flat and not properly integrated with the mancika below The bharani is square and lacks in relief. (in) The vedika of the balconies has been carried upto the level of kapotali, and thus looks unpleasantly high (2) Tlie bhadra-balconies themselves are too broad, and while the grills that shut them are beautifully carved, their insertion results in a double disadvantagethe light in the ambulatory is considerably dimmed, and when viewed from outside, the beauty otherwise created by the void in the balcony is annikilated (v) The kapila connecting the sanctum and the closed hall is too long and almost domineers the senses. (vi) While the milamanjari is fine and beautifully shaped, the use of karmas as minor turrets produces an effect that is far from happy (vu) The pillars of the porches and the gudhamandapa are plain to the point of harshness They are in fact too tall to look nice, especially those that support the central ceiling are about 22 ft high These ought to have been only 16 ft. in order to maintain the ratio of 1:1 5 between the height of the pillar and the diameter of the ceiling. (vau) The samyarana roofing is made up of gharjas that are tantalizingly small for its size The use of progression (pratikrama introduced in the size of urah.ghanjas is unparalleled and far from satisfactory from aesthetic point of view."

Page #245
tAragAnuM ajitanAtha jinAlaya zrI madhusUdana DhAkInA je avalokano chapAyA che tenA upara ekAda dAyake vItI gayo che, ane tyAra bAda cUnAnA paDa UkhaDI jatAM asalI kArIgarI aSTarUpe bahAra AvI che AthI tenA sthApatya viSayaka guNadoSa vizeSa "paSTa banyA che (1) dareka ratha-pratiratha have vizeSa UMDANa batAvI rahetA hoI chAyA-prati chAyAnI kaMda lIlAthI madira zobhI rahe che. (2) ja ghAnI rathikAonA mAMcImAM paDatA lAbasAMnA abhAve tema ja "narapaTTI" ane maNibaMdhanI vadhArAnI upasthitine kAraNe pratyeka ratha-pranirathamA zeDIka sapATatA AvI gaI che te vAta sAcI che. (3) zikharanI rekhA ane jAla have spaSTarUpe pragaTa thatA ane kalAnI daSTie ucca keTinA che tema dekhAI Ave che. (4) gUDhamaMDapa mULa prAsAdathI thoDA mATe karyo hota to somanAthanA maMdiranI jema vizeSa sudara ane samatala dekhAta, maMdiranI bahAranI sAphasaphAInuM eka bIjuM pariNAma e AvyuM che ke tenI silpapratimAonA AkAra-prakAra tadana spaSTa banI gayA che. nIcalI ja ghAnA rUpa vize ghavAyelAM che, paNa upalI jA ghInI beThelI yakSa-calIonI pratimAomA ghaNIka sArI hAlatamAM che ane temanI keTalIkane to kumArapALanA samayanI kalAnA uttama ratnarUpe gaNAvI zakAya tema che. 81 upasaMhAra dA. somapurAnA lekhanI pUrti rUpe ahIM yatkiMcita kahyuM che. paNa tAra gA upara enA tamAma pAsAnI chaNAvaTa sAthe puSkaLa citro sahitanuM eka pustaka taiyAra thAya te IcchavArogya che. A anuSa ge vidhavizvane amArA zilpIjane vatI eka vinatI che ke prastuta pustakanuM lakhANa uccakoTinuM karavAne badale "madhyamakeTi'nuM rAkhavuM; kemake jema paramahaMsa ane jIvanamukatonA vyavahAra, yiA-cayane sAmAnya saMsArI jananA niyama lAgu paDI zakatA nathI, tema ucca keTinuM lakhANa paNa lekhananI sarvasAmAnya sa hitAthI para rahe che. AthI have "madhyama keTi'nuM lekhana hAtha dharavAmA Ave tyAre nIce mujabanI vAto dhyAnamAM rAkhavAmAM Ave tevI amArI prArthanA che: (1) tAraMgAnA maMdirane lagatA tamAma sAhityika abhilekhIya AdhAra-pramANenI pUrI cakAsaNI karI tenA itihAsanuM suvyavasthita prastutIkaraNa bhUmikA rUpe karavAmAM Ave. (2) ma diranA sthApatyanuM sukSmatA sAthe vivaraNa karavA uparAMta vivecana paNa thAya. temAM aga-upAMgonAM lakSaNo ane lAkSaNikatAonA sarvekSaNa-parIkSaNa, tulanAtmaka, . cikitsA upasthita hovAM ghaTe ' 37 semapurA ahIMnI IndranI pratimA viSe ja kalA-vivecanAtmaka vidhAna kare che te sArA lekhamAM pitAnA ekAkIpaNAthI zobhI uThavA uparAta bhASAnI daSTie paNa sAruM evuM dhyAna ** R 0. "The figure of Indra [Itatic?, 19 very interesting one (!) It 18 represented in a very peculiar forceful (!) manner" (Sompura p. 22).

Page #246
sthapati manasukhalAla somapurA (3) sthApatyanA vivaraNamA zAstrokta paribhASAnI ekasAI jaLavAvI joIe. keTalA lAMbA samayathI jANItA ane vaparAtA zabdo sivAya bIjA tAjetaramAM ja dhyAnamAM AvelA zabda vaparAya tyAre agAu je lekhako dvArA tene prathama vAra je prayoga thaye heya temanA saMdarbha TAvA joIe. (4) maMdira sAthe saMlagna tamAma pratimAonA talasparzI adhyayana, pichAna tema ja vivaraNa temAM hoya (5) madiranA zilpa-sthApatyanA guNadoSa, vaiziSTa, kalAkakSA ane rasAtmaktA vize je kaI aMdAjI zakAya tene nicoDa dAkhalA-lIla sAthe tATastha sAthe apAya - (6) lekhanamA bhASAzuddhinI (aMgrejImAM heya te, ApaNI mAtRbhASA na hovAne kAraNe vaLI savizeSa) cIvaTa ane abhivyaktimAM liSTatAne sthAne spaSTatA tema ja artha pUrNatAne khyAla rakhAya (7) bahu ne mArI pahelA banne sAdi, vacce keIe kaI saMzodhana karyuM ja nathI, (karyuM hoya to "kAlpanika" che, nakAmuM che ethI dhyAnamAM laI zakAya nahI che tevuM valaNa dAkhavavAne badale tamAma saMzodhakonA lekha, pustakAnI sa pUrNa sUcI ApavI ane temanA maMtavyonA taTastha ane talAvagAhI parIvANuM karI jyA jyA zuddha saMzodhana heya ane upayogI mAhitI ekaThI thaI hoya, prathama ja vAra pragaTa thaI hoya tene havAlo Apavo ane jyAM sukArA-vadhArA karavAnI AvazyakatA jaNAya che te sthaLe Avazyaka tane avalokananA AdhAre, pramANonI bhUmikA para, ullekha kara, jarUra jaNAya tyAM navI sthApanA karavI. satyAsanyane nirNaya vAcake ane vidvAno para choDo ATalA muddA dhyAnamAM rakhAze to tAraMgA para eka ke vizeSa vyaktionA sammilita prayAsathI "madhyamakATinuM paNa cirAyu ane phaLadAyI sAhitya taiyAra thaI zakaze ja8 38 A lekha taiyAra karavAmAM maLela sau mitronI sahAyane ahI' saharSa ullekha karuM chuM, lekha taiyAra thaI jatA chele zrI madhusahana DhAkIne batAvI tenA temaNe karela sUcano ahIM samAveza karyo che, ane jarUra hatI tyA bhASAmAM sudhArA karyo che.

Page #247

Page #248
NET AGGJA TAMI EYEBAB NA WSWAST 7999999999) FLOODED [1] [ FFRESET EDENSIT citra-2 Es tra AAA FEELERS 2002 2009OI

Page #249
: ": .. ' : ** ane te che che , . . , naM ra :- ra : e - ja maja : citra-3.

Page #250
'': : : - '' jI - : : 'sorsa 3 . citra-4, hasAva . paka . | ke 6 'F',4**ES. Arvin ke : " re ,

Page #251
citra-5. . sarakAra --pra - ""'" * - - - ka | pa ka - - * - ya ' ' - 11 :-- . . . + MANIA 3By & *, *'". D pha, karI, * --- , * ke ' eka SSa - " ja sa ET *,* 'Ajaka , *

Page #252
A na ' ja na 1 . * S * * * ** ", citra-7,

Page #253
VAARAAMA citra 8.

Page #254

Page #255
L alli - LETT . TV GA AVA SELASA SNIS " * 2 LLLL 17 UM .. .

Page #256
, mA haka mA -- , , , - - - LATEii - - - - - - * F = 1 ja , . : Hrs,r 2 * . ra che . . I * * nA . . kara che kat : ke t "," citra-11,

Page #257
Zai " : Shen E Zhong Yi Xia . .-- , De Shi Yi

Page #258
| - - - Shang Yi Shi 141 Zuo Zhe : Dang Qian

Page #259
citra - 14,

Page #260
che naM- nIka - , * * * ke .", " A ..* *, *** ka " . tay che. * *+, :* * * * * - '' * * * * : ' ! - ' , , , : 8' ' . .' ' : je * * * | * * * * * citra- 15,

Page #261
porabaMdaranI vAsupUjya jinanI vAghelAkAlIna pratimA ane tene abhilekha tribhovanadAsa odhavajI zAha maNibhAI vorA madhusUdana DhAMkI porabaMdaranI prAcInatA viSe thoDuMka bhUmikArUpa vivecana ane anyatra karI gayA chIe ! sAprata lekhamAM paraba dara-sthita vAsupUjya-jinAlayanA mULanAyaka zrI vAsupUjA svAmInI pratimA tathA tenA Asana para karela lekhanI vAcanA-vivaraNa karavA vicAryuM che? porabaMdaramA jaine kyArathI vadhyA ane jinAlaye kyA samayathI be dhAvA lAgelA che muddA para joIe tevuM sazodhana thayuM nathI, paNa A lekhanA trIja lekhake A agAu pitAnA lekhamAM sAprata sarbhamA upayogI thAya tevI prakAzita karelI eka nAdha ahI udhUta karIzuM, jenA tArya parathI ema jaNAya che ke porabaMdaramAM paMdaramAM zatakamAM bhagavAna pArzvanAthanuM eka maMdira vidyamAna hatu: (uddharaNa je lekhamAthI levAyeluM che hA mULa sadI junAgaDha-anulakSita che.) junAgaDha sabaMdhI bIjo ullekha rajU karIza e ja kALa samApavatI (ratnAkara gachanA hemacandrasUribrivya) zrIjinatilakarinAM prAra bhika jUnI gujarAtImAM racAyela caityaparipATIstavana"mAthI ke janaIgaDha pAsane jalavihAra teijala-vihAra navapallava ma galapuri majhAra ! puri pAsa risaha mayaNI juhArI bhu bhilIya sa pratike gaI vihArI kA ahI paNa jUnAgaDhamAM (junAgaDhanA teijapALa vihAranA pati ullekha sAthe sAthe "magalapuranA prasiddha navapallava pArzvanAtha, ne vizeSamAM 'pura" (parabanA * jaina tIrthane itihAsa" zrI cAritra smAraka graMthamALA puvyuM. babA . 1949, pR. 569, saMpAdaka : munirAja zrI cArijamaka(viparI). * "puri pAsa"ne atha*pura pAva" thAya, AmAM kahela pura' gAma tevAmalikAnA rANaka bAkaladevanA saM 1045/I.sa. 8nA tAmrapatramA mA ! ' ane madhyakAlIna lekhAmA Avatu "pubira' eTache ke hAlanuM " pila' hovuM joIe. porabaMdaramAM Aje to pAnAthane koI ja maMdira nI. (4 'puranI pichAna ApavAno prayatna karyo nathI.) 1 juo amAre lekha " ribadiranA zAtinAtha jinAlayanA be sivAya"I che gujarAtI sabhA vaimAsika, eprila-tata 1965, 5, 1ra-, 2 A lekhavALI pratimAno haka kha ame prastuta lekhamAM e ja che paNa pI e eka che. 3 madhusUdana DhAkI, "chAdananAgaDha vize, A padhaka, amAra, DisilsA

Page #262
tribhovanadAsa odhavajI zAha pArzvanAtha, maNI" (miyANa)nA RSabhadeva tema ja bhu bhilI (ghumalI)nA saprati nirmita vihAra + ullekha che." - mayaNI' te porabaMdarathI 22 mAIla vAgye AveluM samudravatI purANuM gAma "miyANI" (maNipura) jaNAya che (saMpAdaka A gAmanI pichAna ApI zakayA nathI.) Aje "miyANamA gAmanA junA koTanI aMdara nIlakaMTha mahAdevanA saM 1290/I sa. 1234nA lekhavALA maMdiranI samIpa paNa uttarAbhimukha janama dira Ubhelu che tene samaya zailInI daSTie. 13mI zatAbdIno antabhAga jaNAya che. tyaparipATImAM ulikhita jina bhASabhanu madira te nizcayatayA A purANuM madira jaNAya che + ghumalImA suprasiddha navalakhA madirathI dakSiNamA eka na madiranuM (vANiyAvasInuM) khaDera UbhuM cheAje to temAM thoDAka thAbhalA mAtra UbhA che temAMthI maLI Avela Cordurants mibal James Burgessal Antiquities of Kathiawad and Kutch, London, 1876, Plate XLVI 4P por ti ") jinatilakarine samaya 5 daramA zatakanA aMtima caraNamAM mUkavo joIe, kemake temanA guru hemacandrasUrinA guru abhayadevasUrinA upadezathI khabhAtanA zAhu zANarAje giranAra para vimalanAthane je prAsAda baMdhAvela tenI miti sa 1509 | Isa. 1453 ApavAmAM Ave che AthI jinatilakane piribaMdaranA pAne ullekha paMdaramA zatakanA ata bhAgane mAnIe to pra tu madira te pUrve be dhAI cUkayuM haze porabaMdaramAM moju prAcIna maMdira zAMtinAthanuM che, je tyAnA prazasti lekha anusAra rANA khimAjInA samayamAM sa. 1691/I.sa. 1935mAM baMdhAyelu. paNuM A lekhamAM jenI vAta karavAnI che te vAsupUjyanI pratimA vizeSa prAcIna che vAsupUjya svAmInuM sAprata ma dira to taddana Adhunika che, paNa te AdhunikatA vartamAna jIrNoddhAranA kAraNe lAge che kemake A maMdira jyAM Avelu che te bhUmi poraba daranA prAcInatama bhAga atargata AvelI che. pratimA paranA utkIrNa lekha vize joI jatA pahelAM pratimAnA ravarUpa viSe thoDu ahI kahIzu pratimA ArasanI che padmAsanAsIne jina vAsupUjya azokavRkSanA Azraye sthira thayelA che. (juo citra 10. vRkSanA mULa bhAge hariNayugala jaNAya che. jinanA pRSThabhAge vRkSane pAvALA paNuM ane puSpAdi sAthe vistAra karela che. aDakhepaDakhe "bijapUra' tema ja "kamaladaDIne dhAraNa karI rahelA pratihArarUpI indro karyA che. pratihAranI nIcenI thikAomAM jamaNI bAju strI mUrti ane DAbI bAjue puNya mUrtine jinendranuM ArAdhana karatI batAvI che, je pAtro dehadurga dhanAzano upAya jaNAvatA vAsupUjyanA pUjana-kathAnaka sAthe saMkaLAyela rohiNI ane azokaca dra hovA joIe rohiNuM ane azokacaMdranAM rUpanI vacALenI kArI jagyAmAM pAMca paMktine satayukta lekha kAryo che pUjApAna vANuthI lekha khUba ja ghasAI gayele che, ane vAcanamAM khUba kaThaNAI anubhavavI paDe che. 4 jue mehanalAla dalIca da desAI, janasAhityane saMkSipta ItihAsa, mubaI, 1936, | pR kalpa-16, tathA tripuTI mahArAja, ane paraparAne ItihAsa (bhAga trIjo), amadAvAda 5 pAdaTIpa kamAMka 1 anusAra 1949, 5 15.

Page #263
porabaMdaranI vAsupUjijanI lekha (citra kramAMka-2) A pramANe che. (1) saMvata 1304 varSe phAguNa di 11 zukra (2) ( 2) suta mAM. vAhana tasya sa(3) hiNinAma svptniishreyaath| zrI (4) vAsapUjyajinabiMba pratiSThitaM / caM (1) drAvakIvaMzamasUriziSyA: sa 1304 (Isa. 1248)nA phAgaNa vadI 11 ne zukravAra kaI (dAnA putra bhAnuzAlI (bhaNazALI) vAlake pitAnI sahiSNu nAmanI patnInA zreyArthe jina vAsupayanuM biba (bharAvyu), jenI pratiSThA candragacchanA zrI candraprasUrinA zive karI. lekhanI bhASA thoDIka apabhraSTa che (phAgunane badale prAkRta 35 phAgunune praga che.) joDaNInA de paNa che - ("sohiNI'ne badale "mohiNi', "vAsupujyane badale "vAsapUnya) ane apUrNa paNa che * (kArApitAne abhAva) biba bharAvanAra zrAvaka tema ja pratiSThAkatAM AcAryanA nAma te ApyAM che, paNa kayA gAmamAM pratiSThA thaI ane kathA caityamAM thaI te jaNAvyuM nathI. AthI prastuta pratimA mULa porabaMdaramAM ja adhivAsita hatI ke pachInA koI kALe ane sthAnethI tyA lAvavAmAM AvI teno nirNaya hAla te thaI zake tema nathI pratimA pramANamAM nAnI hoI tenuM mULe svata tra maMdira hevAnI zakayatA ochI che. je paraba daranuM, hAla vina, pArzvanAthanuM maMdira paMdaramA zatakathI ThIka pramANamAM jUtu hoya te sadarahu madiramAM A pratimA I.sa. 1304mA besADavAmAM AvI hoya te thoDoka tarka karI zakAya candragacchanA candraprabhasUrinA zikhyA ullekha ApaNane AcArya hemacandranA dhAtupArAyaNavRttinI vi. sa 1307/Isa 1251mAM samapita thayela, ne visaladeva vAghelAne zAsanakALa ulekhatI eka tADapatra para lakhAyelI pratamAM maLe che, je porabaMdaranA lekha pachI traNa ja varSa bAdane heI, vartamAna sarbhamAM upayogI banI rahe che. jina vAsupUjyanI azokavRkSayukta rahiNI-azokacandranI ArAdhakamarti sameta mUrti pUjavAnA mahimAnuM kathAnaka nAgega7nA vardhamAnasUrie [matro vadhunA pAcamA va za ja AhalAdana daMDanAyakanI vinaMnIthI, pattana (aNahilapATaNa)nA vAsupUjyamadinA udAra bAda) vi saM 1299 (Isa 1243mA racela vAsupUjyacaritramAM AveluM che. kadAca A kathAnakane pracAra thayA bAda piraba karavAnI pratimA nimAMI heya te kahevAya nahI. maMja racanA pachI pAMca sAla bAda karatuta pratimA-pratiSThA thaI che, je kaIka aMze upalA na samarthana kare che. 6 no ane pustaka prazakita saMgraha prathama bhAga, Singhi Jain Series Mo 8 Bombay 1943 juo zrI vAsupUjya caritra, jenA AtmAna 6 sabhA, bhAvanagara visa. 7, 5. 27 rohiNI-azokaca dvavALI kathA teramA zatakathI vizeSa prAcIna che ke nahI tene ni thavA upara A tenI bhavyatA-asa bhavyatAne nimaya nirbhara che. A kathAnaka tathA amA dhyAna 5 bAbulAla zAhe deryuM che, jene ahI sAnada ullekha karIe chIe.

Page #264
ta vinadAsa dhavajI zAha teramA zatakanI koI koI ArasanI jina pratimAnA pUibhAge patra-phaLa-phUlathI lacI rahela vo ka DArela jevAmAM Ave che. AvI eka pratimA dA umAkAnta zAhe thoDA varSa agAu prakAzita karI che. eka bIjI pratimA kubhAriyAnA teramA zatakanA bIjA caraNamA nimAyela saMbhavanAthanA maMdira tarIke hAla paricita jinabhavananA gUDhama DapamAM vatIya lekhake joyelI zrI hariza kara prabhAzaMkara zAstrI tema ja tRtIya lekhake ghedhAmA nIkaLela pratimAnidhi para saMzodhana karatI veLAe sa 1357/Isa. 1301nI evI eka anya pratimA tyA joyelI. A vRkSothI jinanAM svakIya tyavRkSo vivakSita che ke tenI pAchaLa kaI kathAnaka rahelAM che te viSe vadhAre saMzodhana thavuM jarUrI che udAharaNArthe ame ahIM khaMbhAtamAM thoDA varSo agAu bhUtimAthI nIkaLI Avela jina pratimAomAMnI eka pratimA citra 3 mAM rajU karIe chIe 10 A pratimA paNa ArasanI che. ahIM vipayanI rajuAta vizeSa nAthAbhaka ane kalAtmaka jaNAya che. phalaka vacALe jhADane pramabha thaDanA UrdhabhAge bharAvela piyaNuM para caDAvela piyAnA AsanamAM nAnI zI dhyAnastha ane bharama jina-pratimA banAvI che jinabiMba para vRkSamAthI ja pAgatuM mRNAla chatra DhALeluM che. chatra uparanA bhAge nAnAmoTA paNuM-cakro kaDAya che, ne AjubAju puSparAji ane phaLanI lUmothI lacakatI latAo batAvI che nIce thaDanI banne bAjue laTakatA latAnA cheDAonI kalikAomAM sUDha parovI rahela hAthInuM je batAvyuM che. A pratimA vAsupUjyanI te nathI lAgatI, rohiNI Adi pAtro ahIM anupasthita che paNa gajayumanI hAjarIne zuM saMketa haze, tenI pAchaLa kaI kathA sakaLAyelI haze, te zodhI kADhavuM joIe. ka DAra-zailI to teramA zatakanI ja jaNAya che porabaMdaranI vAsupUjya-jinanI pratimA e jaina pratimA-vidhAnanuM eka virala dachAta rajU kare che. vizeSamAM udakita pratiSThA lekha dvArA temAM jinanuM nAma pramANita heIpratimAnuM jinapratimAzAstranA adhyayanamAM vizeSa mUlya banI rahe che.11 citro 1 piribaMdaranA zrI vAsupUjya jinAlayanA mULanAyaka zrI vAsupUjayasvAmInI sa 1304nA lekhavALI mUrti : (purAtatva sa zodhana maMDaLa, raba daranA saujanyathI) 2 jina vAsupUjyanI pratimAnA Asana para saM 130no lekha . (purAtatva sa zodhana ma DaLa, porabaMdaranA saujanyathI 3 khaMbhAtanA ci tAmaNinA derAsaramA hAla pratiSThita teramA zatakanI ArasanI savRkSa jinapratimA (zrI lAlabhAI dalapatabhAi bhAratIya saMskRti vidyAmaMdiranA saujanyathI) 9 Cf Umakant Premanand Shah, Studies in Jain Art, Benares 1955, plt. XXVII, fig 73 10 A pratimA hAla kha bhAtanA ci tAmaNinA derAsaramAM pratiSThita thayelI che, tasvIra munizrI puNayavijayajIe che. varSo agAu levaDAvela || pacIseka varSa pahelAM munizrI bhuvanavijayajI tema ja prathama lekhake karelI vAcanA dvitIya ane tRtIya lekhake DIke zuddha karelI, jenI vizeSa parIkSaNa dvArA vizuddhi zrI amRtalAla bhojaka tathA zrI lamaNAja ke karelI che. lekhake temanI sahAyane ahI ullekha karatAM harSa anubhave che

Page #265
. citra-1, ' - ' 3 , .* , ' , '* . 18 : saE it ke , ; , * * **,* * ka . citra-2.

Page #266
1.. * eka 1. che citra-3. h , . se ; . .' , karI - , . . 5. * *

Page #267
vatsala-kSamAmUrti zrIkRSNa upendrarAya ja, sADesarA " 44 mAe sA putrA haNAI gayAnA mamAyAthI dhRtarASTra vAvAjhoDAmAM bhAMgI paDela banI jema dharatI upara DhaLI paDayo, peAtAnI kapAI gayo pAkhAvALA jaNuM pakSI jevA dInahIna hAlanane zeka kanyA bhADo ene mukhya rAma, devuM nAda, zvAsa ane bhISmanI salAha yAda AvI daMtakA' kavA AvelA zrIkRSNe kurumAM kahuvA 4nAnu smaraNa karyuM zrIkRSNe sabhAmA mane kalyANakArI vayanA kalA hatA . rAjen / tema vaira na karo, ane putrane pUre vazamA rAkho anya naLa te rAgapuAmagrAmiti " pu nu me duxtie emanu mAnyu nahi, ane have atyaMta satApa karu bru * tramAM sApAta karatA meklyA ke, * huM sajaya / me A janmamAM pUrve evuM eka pApa ka nAma evu te smaraNa nathI, ke jene lIdhe mAre mUDhane AvuM (dhora huM kharUpI) phaLa bhAgavavu paDe, paNa pUrva janmamA me kaI evu apakarma karyuM haze jethI vidyAtAe mane khAvA du khAvI prasa gamA lAvI mUkayA che. sa have te! brahmalIkanA vizALa rAjamArganA mAtrama rIte UbhelA sadAcArI evA mane, pADavA Aje ja teraze ! arthAt hu sanyAsI azi (11-1-1thI, 10thI 20). sa jaye javAba ApyA : ' rAjan ! tame madhyastha chatA putrI pratye pakSapAta karyo. tame rAjyanI lAlasAmA evA lubdha thaI gayA ke peAtAne koI jAtanA svArtha sAdhI zakavA nahi ! (svArtha sAdhavAnI AkAMkSAthI pAnAnu ja ahita karyuM' !) tame bhImAdina hita vayanA na gaNukAryAM, paNa ku.zAsanAdi duSTa maMtrInI salAha mAnI mANase evI rIta vavu joIe ke bhaviSyamAM pastAvu paDe nahi. have roka karavAnA koI ' nathI...* tamArA putrae pADavArUpI agnine dukhadAyaka vAkathIrUpI pavanathI dhamAvI temA cela 1 dhRtarASTranA A zabdo zu Aje sAMbhaLavA maLatA nathI ke " tAno ya tha bALa A prakAranuM mAnasa sarvavidita che. vaLI 6 khabhArathI za thaI te mAnaverAmAM gayA anubhava paNa sA"trika che 2 (ka) sArvatrika batsalatA arthAt sAcI vatsalatA hita kare. peAtAnA atha thAya sAme jyAre dhUnarASTra jevI sakucita vatsalatA praNAsanA mArge laI jaMga (ba) dhRtarASTranA vicArothI prAza sarjAyA che ane e abhivyakita karavA AvA khI sAdoM mATe qhue . (badhA sada kha Da 4nA che) 3 prakaraNa 1, suddha ma`trI', tela 15, prabhu 2, *sArathipravara "rASa 47, prakaraNa 7, "sarakSaka naSa 1; prakaraNa 4, cAta nAma che. prakaraNa 5, zruti-utsAhapreraka' no~dha pa, ityAdi

Page #268
26 upendrarAya ja, sAMDesarA thI hemI prajvalita karyo ane pachI pata giyAnI jema temAM jhapalAvIne kezavarUpI agnijavALAthI baLI mUA tene zoka karavo yogya nathI mATe daurya rAkhe ane buddhithI mayune nAza karo' (11-1- thI 36) e pachI vire dhRtarASTrane amRtasamAM AhalAdaka vacanethI AzvAsana ApyuM che ("strI parva e. rathI) ane putrazokAbhisatata putra dhRtarASTrane (prANImAtranA pitA sama) pitA vedavyAse paNa putrazokanA bhaDabhaDatA hutAzanane prajJA arthAt saddabuddhirUpI jaLathI vAta karavAne anurodha karI sAtvana ApyuM (strI parva" ga 8) sa jaya, vidura, vedavyAsa vagerenI sAntanavANIthI kaIka sthiracitta thayelA dhRtarASTra samarabhUmi para javA vicAryuM ane te mATe gAdhArI, kuntI Adi strIone teDAvI A zakAphala ane tethI bega vA strI sAthe dhRtarASTra raNabhUmi upara jatA hatA tyAre hastinApuramAM abhUtapUrva zokamaya vAtAvaraNa sarjAyu (strI parva" a 9)raNabhUmi upara jatAM mArgamA nizAyuddhamAM pADavasenAnI katala karI nAsI jatA kRpAcArya, azvatthAmA ane kRtavarmA maLyA temAthI kRpAcAryuM prathama dhRtarASTrane dhIraja dharavA be zabdo kathA, pachI devI gAvAgIne uddezIne kahyuM "tamArA putra yuddha mAM pITha batAvyA vinA zathI mRtyu pAmyA hoI svarge gayA che, mATe zoka na karaze. vaLI ame UI ghatI pADavasenAne, pAcAlane ane be padInA putrone kApI nAkhIne vaira lIdhuM che, mATe dhIraja dharaje, ItyAdi." pachI pADavonA DarathI alaga alaga traNa 2 ne te traNe nAzI chUTA. (jemAthI azvathAmAne zodhI kADhIne pAMDavoe pramAtamAM ja harAvya ) ("strI parva', J. 10) dhRtarASTra samarAMgaNa tarapha jaI rahyA che evuM sA maLyuM eTale dharmarAjA, pADava bhAiene laIne temane maLavA UpaDayA temanI sAthe zrIkRSNa, sAtyaki, yuyusu, zokAkula draupadI ane pAMcAla rAjAonI rANIo paNa gayAM. yudhiSThira gaMgAtIre pahocyA tyAM zuM joyuM - TIMTaDInI peThe kayuM vilApa karIne raDAkUTa karatI hajAro strIo ! yudhiSThirane jotAM ja e strIe temane vITaLAI vaLI, ane mamabhedI vacana saMbhaLAvavA lAgI. "kyAM dhamarAjanI dhamAtA ane kathA temanI atyAranI kUratA? emaNe to pitA, bhAIo, guruo, putro ane mitrone paNa vadha karI nAkhyo ! droNa, bhISma ane jayadrathane mArI na khAvIne tamane TADhaka vaLI ne ? pitAo, bhAIo, dudharSa abhimanyu ane draupadInA putrone tame have joI zakavAnA nathI, te pachI tamAre rAjya kene mATe karavuM che--Ama kakaLatI strIenA gherAmAMthI nIkaLIne yudhiSThira tathA pAMDavo dhRtarASTra pAse AvyA. yudhiSThire dhRtarASTrane praNAma karyA. zekAta dhRtarASTra yudhiSThirane kamane bheTavo, (me uparanuM) sAnDrana ApyuM ane pachI enA manamAM bhImasena rUpI vanane krodhAgnithI bALI nAkhavAnI IcchA uddabhavI ene dekhAva bhaDabhaDATa baLatA agni jevo thaI gayo. mahAprAjJa zrIkRSNa ene A azubha saMkalpa prathamathI ja pAmI gayetA eTale temaNe to bhImasenanI bhekhaDanI mUrti bhagAvI rAkhI hatI ane dharmarAjAnI pachI jyAre bhIma dhRtarASTrane maLavA gayo tyAre 4 viduranA AzvAsana vakatavyamAM jagatasaranA lagabhaga sarva mukhya dharmasaMpradAyAtuM UMdathI karaNuM karanAra vikhyAta "madhubiMdu daSTAMta Ape che. "jIpa 5, 6 vizeSa mAhitI ane vivaraNa mATe juo "bhArata-ratna" bIjI AvRtti, pR. 362thI 17.

Page #269
vatsala-kSamAmUti zrIkRSaNa ra0, zrI be hAthathI bhImasenane khaseDI daIne tenI lokhaMDanI mUrtine dhRtarASTranI bAthamAM haDaselI mUkI e mUrtine ja sAco bhImasena mAnIne, sahajAra hAthI jevA balavAna vRta rATe bAthamAM bhIsIne tene bhAgI nAkhI che ane pachI leDI okato okato beya para paTakA!* sa ja ene zAMta pADo, thoDI vAre ene krodha karI gayo, tyAre e "o mArA bhIma !' ema pika mukIne #da karavA lAge ' (11-11-1 thI 2) vRtarASTrane krodha UtarI gayele jeIne narazreSTha zrIkRNe ene paSTa zabdothI AzvAsana ApavA mAMDavuM : "rAjA dhRtarASTra ! zoka na karazo tame A bhImano vadha karyo nathI. tame te enI loDhAnI pratimAne nAza karyo che. bharatazreSTha! tamane kodhavaza thayelA joIne, (jANe ke) yamarAjanI dADhamAM sapaDAyelA bhImane me be cI lIdho hato rAjazArdUla ' mAbAha ! tame atula baLazALI che. tamArA bAhuonI bhI sane ke sahana karI zake ema che jema yamarAjane bheTa thayA pachI koI paNa prANI chAnuM chuTI zake nahi, ema tamArI bAthamA sapaDAyA pachI koI paNa prAgI jIvI zake nahi, tethI tamArA putre (duryodhane, tAlIma levA mATe) bhImanI lehapranimAM ghaDAvI hatI tene ja kauravya! me tamArI AgaLa dhakelI dIdhI hatI ! putrazokanA saMtApane lIdhe tamAruM mana dharmathI caLI gayuM. rAje! tethI ja tame bhImane haNavAnuM I kyu paNa rAjana! tamane e ghaTatu nathI. kAraNuM ke tame vRkodarane mArI nAkhazo to paNa tamArA putro kaI rIte jIvatA thavAnA nathI mATe ame samartha evA Apa sAthe je vartAva karyo che te badhAM kAryone anumati Ape ane manane zokAtura karI nahi. tamAma mArmika mAnai la utA kanubhava naNarya mA 2 bA mana. kRyAH II" (11-11-22thI 30). aMdha dhRtarASTra joyuM ke pola pakaDAI gayuM che eNe bhImanA mRtyune miyA roka mUkI dIdhA. kogaLA karyA hAtha-me dheyA. tyAra bAda madhusUdana zrIkRSNa ane dhIraja rAkhavA mATe puna kahyuM "rAjana ! tame veda ane vividha zAnuM adhyayana karyuM che. tame purANe sAMbhaLyAM che sa pUrNa rAjadharmo sAbhaLyA che. ema tame vidvAna ane mahAprANa che ane pAMDavone baLa tathA zauryamAM adakA jAkhatA hatAM chatAM kaurava! tame tamArI ane bhISma, dro, vidura, gAdhArI vagerenI) salAha mAnI nahi ka je sthitaprajJa rAjA potAnA dezane ane 4 "dasa hajA2 hAthInA baLavALA' arthAta atIva balavAna dhrutarASTra ATalI La vaye paNa bhImanI lokha DanI matine kevaLa bAhubaLathI ja toDI nAkhI evu varNana, asaMta ja verabhAvanA ane temAthI prajaLatA kIdhazokanI uckaTatA batAvavA mATe mahAbhAratanA kavine karyuM cheya ema lAge che chatarANe koI anya rIta bhImanA vadha karavAnI travarDa karI che, jene zrIkRSNa niSphaLa karelI / tata enamupAtiSThazaucArtha paricArakAH / kRtazauca puna caina provAca madhusUdanaH // 11-12-1. rAjannadhItA vedAsle zAsrANi vividhAni ca / zratAni ca purANAni rAjadharmAzca kevalA. // 11-12-2 evaM vidvAnmahAprAjJa nAkArvicanaM tadA / javAnIyAjJAna zI rautra II 11-12-.

Page #270
upendrarAya ja. sAMDesarA dezakALanA vibhAgAne samaje che, te ja prazna zreya pAme che paNa ja anItinA mAge AvIne paitAnA kalyAga tathA hitAptinI vAta kahevA chatA samajatA nathI. te ApattimA AvIne gA kare che. bhAta! tamAruM pAchaLa va`vela rAjA jevu hatu tenu ciMtana kuza mahat tame vAna--pataMtra--hatA, duryodhananA kAbUmA hatA. tame tamArA pAthI ja saDIyA ThaMDu pachI bImanA vadha gAthI vAya che? tethI peAtAnA duSkRtyeAnu anubharaNa karIne tame kApane kASTrA zakhA pADavAnI sAthe (IrSyAmUlaka) pardhAthI je mu pAMcAlIne sabhAmA dhasaDI maganI tI tene bhImasana hai vALavA mATe mArI nAkhyA iM ke pa kaLI tame nirNaya pAaAte nacchADavA hatA te tamArA tathA tamArA kurAtmA putranA gunAha tenuM 140 nAgA (ane jaina ne tyAga karA)deg (11-1-1 thI10) devakAputra zrIkRSNe e rIte rALa dhRtarASTrane sAva sAcI vAta kahI eTale eNe 2. k nA dasa amAnanvaya navAnavasaMta / rAtrinAya ca ka ka na vitina // 31-12-2 ucyamAna cayA grahaNAnA hitAhite / karmamudrAvya sAcanace sthita || 11-1-6 namAnya mAna mavikSatra bhArata / sastra vicAramAM patro sthita // 13-1-6 AF371Aya--niIma gAmi 1 najAncha ko vastramanusmRtya duSkRtam // 11-12-7 yastu tA parvayA kSudra pAcAlImAnayatsabhAm / sahanI bhImamenena vaira praticikIrSatA / / 11-12-8. Atmano'tikrama pazya putramya ca durAtmana | yadanAgasi pANDUnAM parityAga parava / / 11-12-6. uparanA plekAmA, temAya khAsa karIne AAka 6mA varNavela avidheyAtmA (parata tra) dhRtazaSTra (-manyune, cetAnane vaga manuSya) sAthe sara0 gItAnA vidheyAtmA (mana upara peAtAnA kAmUnALA, svataMtra arthAt paramAtmAne vaza manuSca) rAgadveSaviyuktestu triSayAnindriyaidharana / zrAmavavaividhAmA prasAdyamaMSizati || 6-4-34 (gItA 2-64) prasAde sarvadu khAnA hAnikha yo pajAyate / prasannavataso kvADyu yudri paryavasite // 6-24-25 (gItA 2-65) rAgadveyarahita ane peAtAnA kAbUmA rahelI indriyAthI vyApAra calAvatA vidheyAtmA (svata tra) cittanI prasannatAne pAme che cittanI prasannatAthI tenA (vidheyAtmAnA) sa+ dukha| nAza pAme che prasanna cittavALAnI buddhi zIghra sthira thAya che 11-124mA Avatu 'sthitaprajJa' padma A sa'dasa'mAM jovAthI zrI kRSNanI vatsalatAnA gAla Avaze.

Page #271
vatsala-kSamAmUti zrIkRSNa uttara Apyo "mAdhava! mahAbAha! tame kahe che tema ja che dharmAtmA! putranehane lIdhe meM dhIraja gumAvI hatI. paraMtu tamArI rakSA pAmIne satyaparAkramI maLa pAna bIna mAgI bAthamAM na sapaDAyo te sAruM thayuM ke have mAre repa ane IrSyA dUra thayA che tevI have huM madhyama pADara bhImane maLavA IcchuM chuM .mane pADavo pratye kalyANa ane prati nI lAgaNI thaI che." ema krodhanuM jhera utaryA pachI dhRtarASTra bAkInA cAre pA bhAI ane bheTavA raDatAM raDatAM emanA gatra 5 pALyA, temane AzvAsana ane AzIrvAda ApyA. (11 1-10thI 15 tyAra bAda pAMDavo dhRtarASTranI anujJA laIne zrIkRSNanI sAthe gAvAne maLavA gayA yudhiSThira maLavA AvyA jANIne punazokA gAndhArInuM citta vyathita thayuM. emaNe pharI eka vAra pAMDavone zApa ApavAnuM icchavuM (agAu mATe juo "zalya parva" kara61thI 65) emane A duvicAra jANIne (ane karaNumAM beThelA taTa sarvatA) veda pAsa tyA mananA jevA vegathI AvI pahocyA vedavyAsa prANImAtranA haiyAmAM udabhavatA bhAvane divyacakSuthI joI jANI zakatA hatA AvIne e kalpavAdI-niramI hitavayana evanAmahAtmAe putravadhU gAndhArIne samajAvyAM * "gAndhArI zAnta thA yudhiSThira upara dAva na kara, mAru sAbhaLa. yuddhanA akAre divase jyArathI duryodhana tArI pAse AvI pahajANakArI AzIrvAda mAgato tyAre tuM ene jyAM dharma che tyAM jAya che ema kahetI vAra e vacana sAcuM paDayuM che, mATe satyavAdinI ! tuM dharmanuM pUrNa maNa kara kApane kAbUmAM naba Ama adhIrI na thA." (11-13-1thI 11) kSAtratejathI saMpanna gAndhArIe prazasanIya saMyama rAkhe-pAne zAkhA nahi A gokArtA rAjarANIe sasarA haipAyana vyAsa AgaLa varALa kADhI . "huM pADavAnI asayA nathI karatI temane nAza paNa icchatI nathI paNa putrazokane lIdhe mAruM mana vivaLa thaI jAya che. jema kuntIe pAMDavonuM rakSaNa karavuM joIe, ema mAre paNa mArA putranuM rakSaNa karavuM joIe. duryodhana, zakuni, karNa ane duzAsananA durvartanathI kauravone sahAra ja che temAM huM bIbhatsu arjuna, vRkodara, nakula, sahadeva ke yudhiSThira koIne lagAra paNa deza detI nathI. mArA putro laDavADiyA hatA ane AtaravigrahamAM mAryA gayA che tenuM mane A nathI. paNa (sAmAnya rIte) udAra manavALA bhIme vAsudevanA dekhatAM, duryodhanane gadAyuda mATe AhavAna ApyuM ene anekavidha rIte ghUmato joIne te adhika tAlIma pAme che te jANyuM, eTale potAno jIva bacAvavA adharmathI) tene nAbhithI nIcenA bhAgamAM prahAra karyo AnAthI (A adharmathI) mAro kApa saLagI uThe che. are! zuravIrA juhamAM kevaLa jIva bacAvavA mATe ja mahAtmA dharmAe darzAvela dharmapathane zA mATe tyAga karatA haze' (11-13-12thI 19). A AcArapUta akATa dalIlane zo javAba heI zake ? mAtA gAnadhArInI A dharmapata, kabhyAsabhara vANI sAMbhI, badhelA che, tenAthI banI zakato vadhumAM vadhu anunaya karI, duryodhanane adharmathI haNavAnA kAraNe gaNAvyA. temAM duryodhananA parAkramanI bhArobhAra prazasA karI. (114-thI ).

Page #272
upendrarAya ja. sAMDesarA gAdhArIne tenAthI thoDuM sAruM lAgyuM, eTale pharIthI kaMIka prema sAthe duHzAsananA rudhira pAnanuM kAraNa pUchavuM. javAbamAM jANe bhrAtRpremathI UbharAI jatuM hoya evo dekhAva karI, vyavahAru banI, bhIme tenuM rudhira pAna karyAno inkAra karI dIdho. ane e te kevaLa pratijJApAlana mATe haTha ja lehIvALA karelA, evuM bahAnuM batAvI dIdhu' (11-14-11thI 19). gAndhArIne A pratItijanaka te na lAgyuM, paNa bhImasenane udAra dilathI mApha karI, mAtra ATaluM ja kahyuM te tAro alpa aparAva karanAra mAtra eka ja putrane (travikarNane jIvatA rAkhe te, rAjya vinAnI vRddha ane aMdha evI amane te lAkaDIrUpe thAta. vaLI mArA badhA punA kALarUpa te je (kSAtra) dharmanuM pAna karyuM heta (duryodhanane adhamathI mAryo na hato te mane ATaluM badhuM duHkha na thAta." (11-14-20thI 22) ATalu kahetAe gAdhArI pharI kapAviSTa thayA, ane kyAM che e rAjA yudhiSThira ?" ema pUchavA mAMDyA. (11-15-1). tamArA putrane nAza karanAra, nRzaMsa ane zApacogya e huM A rahyo" ema madhura vANuM belanA ane dhRjatA dharmarAja, hAtha joDIne hAjara thayA ane namratAthI vinatI karI, "zApAuM heI mAre jIvIne ke rAjya, dhana vagerenuM ya zuM kAma che ? mATe zApa Apo" (11-15-rathI) sa yamI bAdhArI kaI ja na bebA. mAtra UMDA nisAso mUkavA lAgyA. evAmAM AkhenA pATAnI tarADamAthI emanI najara yudhiSThiranI AgaLIonA TeravAM upara paDI ke tarata ja te rAjAnA darzanIya nakha atya ta karUpa banI gayA. A joIne arjuna zrIkRSNanI pAchaLa kapAI gayA ane bIjA pADe Darane lIdhe AvApAchA thaI gayA paNa karaNuLa gAndhArIe prabaLa sa yamathI krovane dUra karyo, patha thayAM ane mAtAnI jema pADavone sAtvana Apyu. levAne badale ApyuM (11-15-5thI ). e pachI gAndhArInI AjJA laIne pAMDava mAtA kuntI pAse gayA. mUrtimanta zeka samA kuntI, karNamRtyune zoka paNa pragaTa nahotA karI zakatAM. temanI pAse draupadI lagabhaga behoza jevI bhaya para paDI paDI raDatI hatI. eTale kuntI draupadI ane pAMDavone laIne gAdhArI pAse AvyAM che (11-15-9 thI 14). sAsu gAndhArIe samadukhiyaNa draupadIne kahyuM-vidhinI e noMdhapAtra vicitratA che ke gAndhArIne kaurava-pAMDava sarva putravadhUomAM draupadI sahuthI vadhu priya hatI, ane e vahAlI vahune ja emanA paTanA dIkarAoe cIre kheMcIne apamAnI hatI-putrI ! Ama na kara muja dukhiyArI gAndhArI vigatakodhA sAntvayAmAsa mAtRvata / A mahilAnI cha ta dharmazraddhAne zAnI upamA ApavI? 2nAkara sAgaranI, bhagavatI vasuMdharAnI ke ana ta AkAzanI ApavI? 6 katI gAndhArIne vaDIla gaNatA. puruSe ApasamA laDI mUA, paNuM A strIoe amane raMtu tavA na lIdhA, jaLa ane chevaTe majabata paNa karyo. mahAyuddhanA pracaMDa zerabakoramAM A maMgaLa sUra, jANe ke dabAI jaIne sabhaLAto nathI evuM lAgai che, paraMtu amAlika ghATa dara thayA, ma gala sUra ja sarvopari rahayo,

Page #273
vatsalakSamAmUti prIkRSNa taka gheDI najara kara mane to have lAge che ke kALanI preraNAthI A lokane vinAza thayA che. bhAvi bhAva thavAne hato te the. zrIkRSNane anunaya niSphaLa jAM, vi. uccArela vANI phaLI che mATe aparihArya ane khAsa karIne banI cUkelI ghaTanAne zoka na kara. e sau sagrAmamAM mRtyu pAmyA che mATe zauka karavA lAyaka nathI atyAre te jevI tu evI hu chuM. jo mane kezu AzvAsana Apaze " vaLI AtmalakSI banI bolyA. are! mArA ja (duryodhana jevA kalia zane janma ApavAnA) aparAdhathI ApaNA agragaNya phalane vinAza thaye che ' (11-15-15thI 20). have kavi satyavAdinI tapasvinI gAndhArInI Akhe raNabhUminuM darzana karAve che mA bhAratanA rvottama vibhAga paikIne, vizvanA karuNa kAvyomAM mArga mukAve teva, vi hacamacAvI mUkato A vibhAga, yuddhanA ghara tADavane, AtarakalahanI anarthakAntiAne, kusaMpane ane manyunA puraskArane ajAma zuM hoya tene tAdaza baDA kare che. mahAbhAratanI eka karatAM vadhu daSTikoNathI nihALavAnI khAsiyata pramANe ahI paNa gAdhArIne be rAta samarAgaNa jotA varNavyA che (1) maharSi kaza vyAsanA varadAnane lIdhe divyacakSathI (11-11-1 thI 4) ane (2) zrIkRSNane AgaLa rAkhAne dhRtarASTra nA pADenI sAthe badhI kaurava-pAMcAla strIo raNabhUmi upara gaI tyAre pATA kholIne carmacakSuthI '} (11-1-9thI 18). raNakSetra upara kamalanayana puruSottama zrIkRSNanI sAthe pharatAM gAndhArIe zu jevuM ? chUTA vALa pI khatI, TIToDInI peThe vilApa karatI, putra, bhAIo, pitA ane patinA zaba khaLatI dehAdeDa karatI vIramAtAo, vIrabhaginIo, vIraputrIo ane vIrakhanIya gherAyelu samarAMgaNa, cAre bAju hiMsaka prANIonAM ToLAM mAMsanI kheMcAkheca karatAM ke ramatA ke gheratA paDyA che. suvarNanAM kavaca, niSThA, maNio, bAjuba dhe, mALA, vIrapurUSanA hAtha, paga, dhaDa, mAthA, talavAra, gadAo, bANa, dhanuSya, pari, jAgelA tasminnaparihAye'rthe vyatIte ca vizeSata / mA ra di zAse saMgrAme pina thatA : 11-15-9 yathaiva tva tathaivAha kA vA mAzvAsayiSyati / maura pavana kumaya vinAzitam ! 11-15-20. 11-15-19 sAthe sarakhA 6-24-11 (gItA-ra-1) ane 6-24-27 (gItA-ra-ra0) jatA tAta nAkAnti tA: | gItA. 211 . 5 Dito mRtyu pAmelAne ke nahi mRtyu pAmelAne arthAta javAno anazeka karatA nathI tAvapariNAI na 4 zathitumati gItA. ra-27 va. mATe je aparihArya che, tene tAre zeka kapa pA5 nathI. 11-15-19, ramA nizita vacane uccAratI sannArIe gItAne nahAtA sANanyA, gItAvacane tenA hRdaSamAM pharyA hatA,

Page #274
upendrarAya ja. sAMDesarA ratha, marelA vaDAo ane mUrdhAbhiSikta rAjAonA dhULa cATatA zothI yuddhabhUmi ubharAI rahI che enA priyajananI zodha karatI nArIo dhaDa maLe te mAthuM nahi ane mAthuM maLe te dhaDa nahi evA vibhAgone ekaThA karIne meLavatI hatI. mAtra dhaDa joIne ke mAtra manaka joIne strIo behe thatI hatI koI vaLI gAmanA hAtha paga vagere ane zaba sAthe meLA jetI hatI, ane kakaLatI hatI. A jotA jotA dukhane himAlaya samA be nIce kacaDAI gaDenA gAndhArIe, kSamAmUrti zrIkRSNane raDatAM raDatA kahyuM ke kezava! 6 putra, pautrA ane bhAIone ekIsAthe marI gayenA jeuM chuM eTale me pelA bhavamAM kharekhara mahApApa karyuM haze 10 (11-16-16 thI 59) cheka AgaLa cAlatA duryodhananuM zaba jenA gAdhArI dhIraja khAIne ekAeka bAra banI gayA. bhAnamAM AvatA 'hA putra "hA putra" ema dhrusake dhrusake karaNa vilApa karavA mADavA ane samIpamAM ja vAbhelA zrIkRSNane kahevA mADayA, (he samartha yuddhanI zarUAtamAM A nRpasatama duryodhane mane praNAma karI, "he ammA' kuTuMbIjanenA A sagharSamA-AnsaravirahamA, mane to ya thAo, evo AzIrvAda Apa, smijJAtisamudra nayamanAvI, 1 ema kahyuM hatuM tyAre amArA upara AvanArA ghera sa kaTanI vAta jANavA chatAM, 5 pazraddha' meM tene uttara Apyo che ke, jyAM jama" che tyAM ja che. kata nAnanI mamada 1 kapamAna 1 277 umAtra cA dharmanA nA.. ane vaLI kahyuM hatuM ke yuddhamAM je tu havaza nahi thAya te tu avazya zastrothI jitAtA lokomAM amaranI jema-devenI jema-vihAra karIza" Ama meM pahelethI kahyuM hatuM tethI mane duryodhanane (eTale zaka nathI thato, para tu prabhu! dIna dhRtarASTra rAjAno zoka thAya che. mAdhava ! juo to kharA ! je mUrdhAbhiSikta rAjAone mokhare cAlatuM hatuM te ja Aja dhULa phakata sAta chejene rAjAo vinAda karAvatA tene gIdha vineda karAve che ! jene prathama ramaNIe suMdara vIMjhaNAthI pavana nAkhatI tene have pakSIo nI jhaNA nAkhe che! kezava! jeNe 11 akSauhiNI senAone raNamAM utArI hatI te (rava-paranA) anyAyathI mAryo gaye che ' mUrkha ane madabhAgyane te, vidura, tenA pitA ane vRddhonI avagaNanA karIne mAryo gayA che .. .. . patio pAse besIne vilApa karatA strIone joIne putranA vadha karatA mane ghaNuM duHkha thAya che A yuddhamAM mArA putrane ane paitrAne huM mAryA gayelA jevuM chuM, paNa mArA hRdayana se kaDe kakaDA kema thaI jatA nathI 2'. .vaLI jAte ja AzvAsana letA bAvyA. "mAdhava! je Agamo ane kRtio satya haze to mAro puna bAhubaLathI meLavenA divya lokomAM jarUra gaye haze." ("strIparva, va. 17). Ama anukrame garvika duzAsana ("strI parva sa. 18). vimAnya sadara vikarNa, zara pIra durmukha, citrasena, viviMzati ane dusaha ("zrIparva sa. 19). zrIkRSNa ane arjuna karatAM je baLa ane zauryamAM doDe gaNAtA te siha je dapta ane navayuvAna abhi1 gAndhArI raNabhUmidarzana karatAM karatA aAjya ane vatsala zrIkRSNa AgaLa potAnuM hadaya khAlI karyuM jAya che, tethI 'jhIvava', 3. 16thI ka. 25 sudhInA temanA sarva hRdaya dugAra zrIkRSNane sadhIne che. tethI A daze adhyAyamAM zrIkRSNane vAre vAra judI judI nAma ane vizeSANuthI saMbaMdhelA che. - - -

Page #275
valsana kSamA muti samakRSNa manya1 virATa, uttara, kAMja sudakSiNa, lakSmaNa, sudarzana (strIparva" ma ra ), dIrSariSI mahArathI karNa strI parva" ma 21), avantIne rAjA, (rAjA zatvanunA jayeSTha bhAI) mahAdhanurdhara bAlika, garviSTha ane manasvI jayadratha (strIparvama ra2); sarvatra kAyama zrIkRSNanI spardhA karate mahArathI zalya, parvata pradezane pratApI rAjA bhagadA, vIrazayanamAM sUtelA, pitA zananunA AjJAMkita putra, dharmAtmA, ajoDa vairya-vIryazALI ane vidvAna narasUrya pitAmaha devavrata bhIma, indra ane parazurAma jevA antravettA droNAcArya : (zrIparva ma 23), tathA drupada, virATa vagere bIjA aneka rAjA, mahArAja, mahArathIo ane kSatriyonA muDadAMne phelatA gIdha-kAgaDAone uDADavA emanA patnI niSphaLa prapana karatI hatI, ane khecI jatA kUtarA tathA ziyALiyAne hAkI mUkavA vyartha mahenana karatI hatI enuM karuNa varNana AMkhamAMthI AsudhArA kaDhAve che. A karuNatAnI avadhi cUpadhvaja mahArathI bhUrijhavAnI patnIo paikI eke arjune kApI nAkhelA enA hAthane utkaMgamAM laIne e hAthe karelI zagAralIlAo varNavatA zrIkRSNanI samIpamAM ajune karelA adharma11 (1) duzAsanathI dusaha sudhInA ye yoddhAo dhRtarASTra-gAndhArInA putra che. (2) jagaLamAdhurya va ce ra mAdhava | pitrA racA 2 2ANA rata umiyo | 11-20-1 A abhimanyunA zaba uparathI tenuM kavaca khaseDIne raDatI uttarA zrIkRSNane dekhIne, temane udezIne vilApa kare che maya purIjhala saracAlo nivAtitaH || 11-20-s, gadha bale vIyeM ca sazastejasA caiva te'nagha / rUpeNa ca tavAtyartha zete muvi nipAsita // 11-12-10, pu DarIkAkSa! tamArI jevI AkhevALA A haNAyA che niSpApa e bana, sAma, teja ane rUpamAM Abehaba tamArA jevA ja che, chatAM paNa te dharAzAyI thayA che!" vaLI vilApa karatA, abhimanyu jANe jIvatA hoya ema ene prazno pUche che temAM strIca vArA putra nAvinyataH 1110-15 gadha. che tya rAmastha te mahArA' 11-20-16. kakha. zrIkRNunA bhANeja ane gADIvadhavA ajunatA putra ane raNakSetramAM dhUmatA tamane e mahArathIo zI rIte haNuM zakyA ?' uttarAnuM abhimanyu sAthenuM lagnajIvana pUrA cha mAsa cAleluM, sAtame mahine abhimanyu vIragati pAmya, (11-ra0-26). 18 uttara e virATarAjane putra, kAMbeja athAta pAmIra vistArano nA sudakSiNA hamaNa duryodhanane putra, sudarzana dhRtarASTranA putra. raNabhUmi upara sutelA AcArya droNanI muThThImAM dhanuSya daDhatAthI pakaDatuM hatuM ane hAthamojA paherelA hatA" 11-23-35, , , A sadabha droNe zastrone tyAga kare taNAvA te nikhanAra avarNa paDe che arthAta mahAbhAratanI paddhati pramANe tAva A bIjI rIte jANe che.

Page #276
ubasa jaja DesarA ne kikAra ApanAM kalAM kadanamA Ave che *("strI parva" . 28 ane 25-1 thI 7) A kane, vilApa, adhamaMtyAnA AghAta, bhUtakALanA (rAjasika) munA 6 vAyaka banavA sa-ge, enA prayAvAno, saLagatI citAo, gavAtA sAmegAno 4 ni jA ane javAdonI aMcAkheMcI nAnuM phaLa hatu ? IryA ane lobhanu. kusa 5 ane nuM A Iya baMne bhamUlaka prazanA dinane ulasa hAra karatA gAdhArI belyA * ' ja narabhe pitAnA zastronA vegathI ne paNa vadha karI zake evA hatA, te ghaNuM, ba ma, vaika kAraNa, kRpa, duryodhana, azvatthAmA, mahAgyI jayadratha, semadata, vikaNuM ane bIra kutAnAMnA pATAmAthI kaTakI gayela sarva pADa tamArA kAraNe ja mAryA gayA nahi ane bacI gayA che.10 are! kALane palaTa to juo ke (pADo sivAya) A 1+ mAyA ku vA matamadhyamAM | e muka marja para ghavAra ne 11-24-16 thAmadeva mAni ja vanAdiSTA ! gucara mama:cana pramAzva nivAsita che 11-24-18 thIma saMsa aa aa AnAnA karNanI marma thI 4 TikA | 11-24-19 jaya zani nIkAnsa vAna ! 11-4-20, mukha A yuvaka bharimavAnI pAtaLI kaTIvALI patnI patinA hAthane kheALAmAM rAkhI karuNa vilApa kare che : . (e hAthane bharizravA ) tame jyAre bIjI (=sAtyaki) sAthe yuddha karavAmAM tA ane ghamara hatA, tyAre aviSTa karma karanArA (anAyAse kAca karanAra) arjune vAsudavanI nAniSamAM kApI nAkhyo che to huM janAdanI sa samA tame ke svaca kirITI khAna, ananA A mahAna kAcanI (1) zI rIte praza sA karaze?' ema phiTakAra ApIne e varAmanA be thaIne besI rahI che ' A vilApamAM nirdo zela prasa ga mATe juo kha Da 4, prakaraNa 2, "sArathi pravAra' mA kAbu parva' ba 117, 118nA saMdarbhe arjunanuM vatana nA nahetuM, para tu dukhI, premALa ane asahAya panInI najaramAM to e "ni gha" ja hoya 18 kAmarUnu mAna mRtyu pAmelAnI pAchaLa thatu. tathA ene deva pita gaNAya che tethI sAmanane amAlika mAnavAmAM Avela che ane sAmadhvani thatuM hoya te daramiyAna ( ke yajurvedanuM adhyayana karavAne niSedha karela che (juo manu 4-127, 124 I) ma bhA na cukanA aMte dekha vagere keTalAka moTA thoddhAonI pAchaLa sAmagAna thayeluM, (11-04-4, 41, ra1-30, 40 avamA pANyA kRSNa marva evaM tvayA saha / re mupama sImA rAti 11-25-28. sugharAjAnA saipavA mAthA ! somAdi baca sakI / je da. jAna hAnI naramAH In 11-5-2,

Page #277
RkSiNAmUni zrIkasa badhA nara zreSTha) yuddhamAM mAryA gayA che! mAdhava! kaI paNa kArya karavAmAM devane atizrama paDato ja nathI kAraNa ke A zarIra kSatriyaThe (sAdhAraNa) kSatrinA hAthe paNa jaNAyA che. jyAre tame sa dhi karavAne sa ka5 pAra pADavA vinA ja upAlavya pAchA pharyA hatA tyAre ja, kRSNa! mArA balavAna putre mRtyu pAmI cUkyA hatA zAtanuputra bhIme ane vire mane te ja vakhate jaNAvI dIdhu hatu ke, "have dIkarAo uparane neha tyajI de.' emanu e bhaviSyadarzana miththA banavAne pAtra nahetu , ane tAtA janArdana! mArA pune jotajotAmAM bharamIbhUta thaI gayA!' (11-25-28thI 33.. A belatA belatA gAndhArI zokAviSTa thaI bhoMya para pachaDAyAM, dukhathI emanuM vijJAna ( vika) nAza pAmyu daurya khoyuM ke pAviSTa thaI gayAM ane emane lAgyuM ke A badhA sa hArane deSa zrIkRSNane ja che. eTale emaNe zrIkRSNane zAkhA . " ! janArdana ! pADo ane kauravo Atarakalaha karIne baLI mUA, paNa tame emanA nAzanI thA mATe upekSA karI tamArI pAse zakti hatI, tamArI pAse bahu sevaka ane vipula sainya hatu, tame zAstrakauzala ane vApATava banethI samartha hatA, chatAM paNa madhusudana' kurukuLanA nAzanI jANIjoIne upekSA karI che. mATe mahAbAha! tenuM phaLa tamane maLaze ja.18 mArI patisevAthI meM je tapobaLa sapAdana karyuM che, te durlabha tabaLanA sAmarthya thI cakragadAdhArI evA tamane hu zApa Apu chuM ke govinda! nikaTanAM badhujana evA 11 nAma zafra lopejha jApArI vyathisendriyA . 11-2pa-35 gadha. mahAbhAratamAM kavi vedavyAse jemanI advitIya dhamazIlatAnuM gAna karyuM che (1-1-pada) jemane dharmanA daza kArarUpI dhama'nI daza patnIo paikI eka mati devInA aMzAvatArape varNavyA che (1-61-98, sAthe jAo 1-10-13, 14). je nilI, jitendriya, sa yamaprApta samRddhithI ja sAcu sukha maLe ema tatyapUrvaka samajanAra ane nizcayapUrvaka AcaranAra che te satI gAndhArI jevA paNa tINutama vedanAthI kSaNabhara doya" khAI beThA. pUjya zrImaSNune zApI beThA te darzAve che ke apramattAcaNa keTaluM badhu dUkara che ? mATe saMpUrNa namratA sAdhakanA ataramAthI UgavI joIe gAndhAvI jevA atyaMta apramatA dharmAcaraNa karanAra paNa je vicalita thaI jatA hoya to, tene paramAtmAna ma galakArI IcchA,' tarIke paDhAvavuM paDe, ke je paramAtmAnI prakAzamAna, divya najaramAM sa hAra ane sarjana samAna che, athati ahetuka bhaktipUrNa kamaganuM anuzIna e Adarza thayo pANDavA dhArtarASTrAzca trugdhA kRSNa parasparam / vitA vinarAntA krUjhAna ! 11-25-36. zaktena bahubhRtyena vipulA tiSThate bale / mAtra samarpena tannAna va 4 5 11-25-37 icchatopekSito nAza kurUNAM madhusUdana / mAyA mAvAho paNa tawAvavAnu i 1125-38. mahAbhAratanA kavine spaSTa mata che ke zaktizALI manuSa pote ekalo maTha che te paryApta nathI ja, mA je anyAya hoya tene cogathI (higathI, kamagalI kamaphalAsakita tyAgathI) dura karavAnI tenI pharaja che. prApta dhama che tenI e upekSA kare to kamanA doSathI e lepAya,

Page #278
upadrazaya ja, sAMDesarA ? kau-pAMDavo jyAre parampane A hAra karatA hatA, tyAre tame tenI upekSA karI che mATe tame tamArA badhujananA sahAra karaze madhusudana' AjathI chatrIsamAM varSe tame sa badhAe, amA ane putre mUA pachI vanamAM rajhaLazA ane (anAthanI jema) kutsita rIte kayu pAmaze e vakhate jema atyAre A bhAratanI strIo pachADe khAya che ema tamArI yAdava strIo paNa pu, sabaMdhIo ane badhAnA mRtyuthI pachADe khAze" (115-34 thI 62). gAndhArIne A pora vacane mahAmanA zrIkRSNa maMdahAya sahita svIkAryA emaNe uttara Apyo - bhA! yAdavakuLane sa hAra karI zake te (jagatamA) mArA vinA bIje koI puruSa nathI. kSatriyANI meM je agAuthI ja nakkI karyuM hatuM, tene ja tame vyakta karyuM che. anya koI manu ke deva-dAne paNa saMgaThita) yAdavone nAza karI zake ema nathI tethI teo paraspara laDIne ja nAza pAmaze '19 (11-25-43 thI 45). zrIkRSNanAM A svIkAravacana sAMbhaLIne pADo trAsa pAmI gayA, atyaMta uga pAmyA ane jIvanathI paNa nirAza thaI gayA. (11-25-46) eka zakitazALI ane zreSTha manuSya tarIke zrIkRSNa mahAyuddha aTakAvavA ane zAMti karAvavA niSkAmabhAve pUrNa balavALI nikaTa prayatna karyo hato, tethI kamathI lepatA nathI paNuM mA bhA.mAM zrIkRSNa narottama kapAta paramAtmAnA avatAra tarIkeca nirUpAyelA che ( gAndhArIne zA5vacana uccArAyu tenA agAu thoDA prahara pUrve zrIkRSNane sa bodhAyeluM A yudhiSThiravacana artha sara vadi kartA vivArtA 2 hoddAnA mavALaya. ! (9-62-26 gadha) bhagavAnane mATe kaI azakya nathI ja. tethI sava zaktimAna jenu vizeSaNa che evA bhagavAne pADava-kauravone vinAza aTakAvya nahi tethI paramAtmA hovA chatA karmathI levAyA ema kavie nirUpyuM che "Iza heya (samartha hoya) te paNa je pApane roke nahi te (svadharma Acare nahi te) te karmathI lepAya che" evu kavinuM darzana che, tenuM nirUpaNa kavie A prasa ga dvArA karIne manuyahudayamAM rahelA "dhanudhara pAthane sadeva jannata ane cakSumAna rahevA prabodhyuM che TIbakAra 2, nIlaka ke ave TAkeluM vacana sara.. anirasta. paradhvamA yAti zakamupekSakam / kuladhvasaprastAtigAMdhAryA iva kezavam // je puruSa pite zaktimAna hoya chatAM bIjaonA nAzane aTakAvatuM nathI ane UlaTe tenI upekSA kare che, tenA upara jema gAdhArInA kulanAzanuM dukha kezava upara AvI paDayu, ema potAno nAza AvI paDe che. tacchrutvA vacana ghAra vAsudevo mahAmanA / vavAra ra rAjAnIvaramaFnIya che 11-25-43. sahA vRSNiyakrasya nAnyo mavidyate zubhe / nAgarava nI vANi kSatriye ! 11-15-44 avadhyAste narairanyairapi vA devadAnavai. / qqta nAmata jJAti cArayA: 11-25-45 nAvArInA zApavacane sIkAratA zrIbhagavAne kahayuM ke "A pramANe tame mane zApa evuM meM prathamathI ja nakkI karyuM hatuM kAraNa (1) gAdhArInA dukhatapta aMtaHkaraNamAthI nIkaLatI

Page #279
vasUla-kSamAmUti zrIkRSNa paNa gAndhArInA zApane zrIkRSNa anupama vAtsalya ane kSamAzIlatAthI saheja paNa vicalita thayA vinA svIkAra karyo atyata zAkAtura thaI vivekabuddhithI caLIne gAndhArIe zApa Apyo, tethI vastusthitinuM yathAyogya nidarzana karAvI emane zoka dUra karavA AzvAsana ApyuM "gAndhArI ! have UThe, beThA thAo ! zoka dUra kare. tamArA (duryodhanane niya traNamAM na rAkhavAnA) aparAdhathI ja kauravo mAryA gayA che. tamAre putra durAtmA, IrSALu ane atyata abhimAnI hate have e niSphara, kaThora vaira karanAra ane vRddhonI zikhAmaNanuM ula dhana karanAra duryodhananA duzmane sArA mAnI, tame pote ja karelA doSenuM, mArAmAM zA mATe AropaNa kare che?20 bhUtakALamAM maraNa pAmyuM hoya ke nAza pAmyuM agnizikhA samI vinAzaka tIvra lAgaNIone Ama mArga maLavAthI pADa bacI jaya ananyAzrayI bhakato vatI bhakatavatsala kSamAmUti zrIkRSNa AghAta sahana karyo : sarakhA zrI umAza kara joSIkRta " gAdhArI ' kAvyaracanAmAM gAdhArInuM uccAraNuM hA e thayu sAru ja zAkatapta A mAdhaiyathI thayA na zasta te pAca mArA kumaLA mulAka rahyAsahyA! bhasma samA, jagadgura A jIbha bheLI lalacAvatA gayA ne zApa potA para kheMcIne TharyA. vinAza je Ama thave ja je hato, eno na ke uttaradAyI anya to ne zApa je uccaravA samo hato, to anya nA ko khamatIdhara hato e zApanI vIja paDI, subhAgya ke, vajI mo pavatazRMga trATake ( prAcInA' 3jI AvRtti, 5. jaa, 44). (2) mAdA abhimAnathI chakI jAya, ane anyAyI bane to tenuM kAryakAraNa bhAvane anulakSIne A ja pariNAma Ave. bAkI yAda eTalA baLavAna hatA ke AMtarika phUTa sivAya temano nAza anya mana te zuM paNa devo ke dAna suddhAya karI zake nahi. te mATe zApanI jarUra nathI. gAMdhArIe to tapa.prabhAve ane lAgaNIonI utkaTatA daramiyAna A bhAvibhAvanuM darzana karI lIdhu, tene zAparUpe vyakata karyuM. e abhivyakita zApa AkhA sivAya, vadhu sAtvikatAthI thaI zakI hota. juo prakaraNane ate pariziSTa "siMdhu'. uttiSThoktiTha gAndhAri mA ca zoke manaH kathA / tava jIvana ku niSa tA | 11-26-1, yA tva putra durAtmAnamISu matyantamAninam / dudhina puraskRtya duSkRta sAdhu manyase // 11-26 3. niSThura veraparuSa vRddhAnAM gAsanAtigam / kathanAtmakRta doSa mayyAdhAtumihecchasi / / 11-26-2. jIo upara nodha 10mA gadhArInuM dhUcana.

Page #280
ujAya ja. sAMDesarA have ene je zAka karyA kare che te dukha, ane dukhamAthI dukha e be prakArano anartha medAne che. grAma strI tapa karatA, gAya bhAra vahanArA, thoDI zIdhra deDanArA, zraddhA sevA karanA, e strI pAlana karanArA ane rAjaputrI arthAta niyANI tamArI jema vadha kanA nAmane vA kare che (A "vAbhAvika dama che. tethI kevaLa dukhadAyaka zeka makAne rAna thAo) (11-2-1 thI 5) vAgyA e apriya (lAgatA paNa kharekhara te vAtsalya ane sahanazIlatAthI bharapurasa) vacana sAMbhaLIne rokathI vyAkuLa AkhevALA gAdhArIe (dhIraja rAkhavAno prayana karatA kanA) mauna dhAraNa karyuM dhRta-adde paNa zoka upara kAbU rAkhe. yudhiSThira mata ddhAonA agnimaskAranI vyavasthA karI rAtre agnisaMskAra thaI gayA pachI (prabhAte) sau ne gAtIre gayA. nAna yuna ane mRtAtmAonuM jaLathI tarpaNa karyuM che? (11-261 thI 44 ane . ra7). A vibhAgamAM trAkanuM atyata vAva ane tamAzIla rU5 abhivyakta thAya che ane sarvanAzanA hRdayadaka samAcAra sAMbhaLyA pachI, adha dhRtarASTra premALa zrI khanA gajana' tame vera na kare (paNa prema karo) zabdanuM smaraNa kare che, paNa tenA A tamA te kaMpanI hoLI bhabhUke che ane e parita jussAmAM teNe bhImane cagadI kAnada kavinuM ahI sUcana che ke gAdhArIe dIkarAne adharmamAthI aTakAvavA bhAre prayatna karele paNa pUro nahI. putra nehathI samabuddhimAM AvelI (ati alpa pramANI) kSatine lIva (jema ke kuMtIne putrajanma thayAnuM sAbhaLIne gAdhArIne IrSyA thayelI 1-107 9 thI11) e kartavya (vadharma) pUrNa rIte AcArI zakyA nahi tethI karmanA niyamane navIna bena, nAkhI havA chatA putronA samULa uchedathI thatA zekane prApta thayA kavi nitya namana dharma pAlana karavAne anurodha karatA anyatra kahe che. zarIranA nAza karatAya dharma (pAlana ja viziSTa che zarIrahyApi nArana dharma cra vinijo . 1-205-17 gadya A chatA paNa vadhArIne putra-patine vAravA prayatna ane nyAyaparAyaNatA dunyavI sAmAnya vAre mAtA anupameya ane apratima ja rahayA hatA tethI A nirUpanuM gAMdhArInuM avamUlyana karavA mATe nathI paNa nirdoSa dharmapAlana karmanuM AcaraNa) kevuM kare che ane tene keAI vIralA ja akSaNa rIte sAcavI zake che. mATe namratApUrvaka, ayA vinA karmavega AcaravAnI kavi daSTi vizada karavA mATe che 1 mRta vA yadi vA naSTa yo'tItamanuzocati / kupana lagate kukha jhavanoM prapadyate // 11-26-4, tapArSIya brAhmaNI dhakta garbha gauveDAra dhAvitAra turagI / zudA dAsa pazupAla tu vaizyA vadhA ya tvavidhA rAjaputrI // 11-26-5. A ka tAnA kahevAthI yudhiSire karNanI uttarakriyA karI hatI. para ta kaNunA janmanI A vAta gupta rAkhavA mATe yudhiSThire jIone zApa ApatI vANI uccArelI ke, strIonA hRdayamAM guma vAna Takaze nahi, evuM ma bhA. nI muMbaI AvRtimAM AvatuM vacana ahI' kSepaka tarIke mukAyeluM che juo "zrIpa kSepaka 80. paraMtu samIkSita vAcanAnA "zAtiparva" sa, 6- 1mAM yudhiSThirane A zApa ApatA nirUpA che.

Page #281
vatsala-kSamAmUti vISNu nAkhavAnI yojanA ghaDI. dakSa-vatsala zrIphaNe te niSphaLa karI rASTranA dampanI ne duryodhana jevA duSTa manuSyane vazavartI-parata tra banIne rahevAnI tenI jIvanacayanI samIkSA karI, tene dharmamAga upara sthira thavA ane vairajhera tyAgI premabhAva sthApavA samAjanuM duryodhananI anupasthitimAM dhRtarASTra pratibhAva dAkhavyo paNa kharo. ane pachI rauda raNabhUminuM nirIkSaNa karavA nIkaLelAM gAndhArInI sAthe ja A baM prayANa karyuM e dharmazIlA sAdhavI nArInA AghAta-pratyAghAtane anukaLyA ane sahAnubhUtithI narama pADavA. enA ataranA dujhatA ghAne malama banyA enA prapanA vidhutra hAramAthI sukomaLa pADAne bacAvI pote ja enuM nizAna banyA. ane ema priyajana ane sajajana pAMDavone te bacAvyA ja, sAthe eTalA ja priya ane sarjana gAndhArIne kha kuLanA rahyAhyA a kurAne bhasmIbhUta karavAnA pazcAttApanA agnikaDamAM zekAvAsAthI paNa ugArI lIdhA. ema saune ugArI lIdhA pachI e kSamAmUrtie gAndhArInA zApane subaMdha thayA vinA svAbhAvikapaNe svIkArI lIdhuM bhAvi apamRtyu ane kulanAthanI ApattionI vebAne saheja paNa lekhAmAM lIdhA sivAya, pUrNapaNe sahana karIne e pusottame zApa denArane paNa vastu sthitine yathAtatha khyAla ApIne mA 2 zA mana: kathA nuM sAvana Apya; karma mAtrathI alipta evA pUrNa karmayogI, mahAyogezvaramAM ja A tATasa, nAsabhA ane kSamA (kSamAzIlatA ane samarthapaNuM) saMbhavI zake. satI gAndhArI ahIM evA parama bhakta jIvanuM pratIka che, jeNe samama jIvana satyadharmanI upAsanAmAM gALyuM satata paramAtmAnuM anusmaraNa karyuM. ema kartavya-karma karatAM karatA aneka vipattio veThI, bhISaNa sarvanAzanI tIkSaNatama vedanA sahana karI. svayaM dharmane ja jANe ke phekAI jato dIThe ane eNe paramAtmA sAthenuM anusaMdhAna jANe ke, paDI kSaNe mATe gumAvI dIdhu, gAndhArIe zrIkRSNane dIdhe zApa e zApa nathI , paraMtu paramAtmAnA aNadhAryA virahathI uddabhavelI, kaI paNa sthaLa vedanAne TapI jAya evI e tINatamatama vedanAnuM prakaTIkaraNa banyuM. zApanA miSe e vatsala rAjyamAM prave phariyAda che "tame mane kema choDI dIdhI che para tu antaryAmI to bAya pakaDIne sAthe ja ubhA che. antaraya bALa gayela alpa deyane ya vedanAnI bhaThThImAM gALI nAkhIne vAtsalya ane zAmIlAe pari. vatita kare che ene ahiMsaka AcAra zIkhave che. navuM jIvana bakSe che. ane ema mAnavajAti vAtsalya ane kSamAnA paramahaMsAnA mArge AgaLa vadhe che. as sara sArUDha parama bhAgavata Isu khristanA atiya zo: "harI ehI hA zabanI? arthAt mArA bhagavAna, mArA bhagavAna, tame mane kema vaLI ?' (juo zubhasa deza mA 27-ja, mA 5-4)

Page #282
upendrarAya ja. sAMDesarA pariziSTa sidhu (saMdarbha gAndhArazApanI pAdaTIpa 20) mAtra vIsa varSanI taruNa vaye ciranidrAmAM piDhI gayelI baMgALanI taru datta (18pa-9) "nAmAyaNamAthI mAtRpitRbhakta zravaNanuM vatu laIne "sidhu' kAvya lakhyuM che. be gALamAM zravaNa "sidhu' nAme oLakhAya che unnata ane parizuddha banatI jatI Urmiena gAna karI, attaranI cetanAne e nAnuM kAvya divyadarzana karAve che. zApa ApyA sivAya paNa enAM pAtro bhAvibhAvanI kAkhI karIne rAjA dazarathane mArdavathI cetAve che. temAMthI upayukta thoDI kaDikAo: rAjA dazarathe ajANapaNe, mRga mAnIne sidhu arthAta zravaNane vI bALaka silkanI cIsa sAbhaLI dazaratha tenI pAse deDI AvyA, meLAmAM lIdhe bhAnamAM Aryo. si bhAnamAM AvatAM dasabhyanA mukhamaMDaLa upara brahmazApanA DaranI gherI cintAbharI rekhAo chavAI gaI. paNuM udAsa sidhu belyo "What dost thou fear, o mighty king? For sure a king thou art ! Why should thy bosom anguish wring ? No crime was in thine heart ! "No curses, no! -0 bear no grudge, Not that my blood has split, Lol here before the unseen Judge, Thee I absolve from guilt "The Iron, red-hot as it burns, Burns thouse that touch it too, Not such my nature-for it spurns, Thank God, the like to do. "Because I suffer should I give Thee king, a needless pain ? Ab no ! I die but mayest thou live And cleansed from every stain !

Page #283
vatsala kSamAmUti zrIkRSNa mahArAja tame zuM kAma karo cho ? tamArA hRdayamAM kaMI pApa nahotuM te pachI haiyAmA ATalI badhI vedanA kema? nA re nA, hu zApIza nahi mAru leDI haju tene kaze ane mArA ataramAM nathI. e adazya nyAyAdhIzanI samakSa tamane hu devamukta TharAvuM chuM. agnithI lAlacoLa thayela leTu sparze tene dajhADe che: nA mArI prakRti evI nathI. pADa bhagavAnane, ene leDhAnI mAphaka vartavuM sAva aNugamatu che. mane pIDA thaI eTale mAre tamane nA pIvA e kathAne nyAya nA mahArAja, huM atyAre mArI rahyo chuM, paNa tame cho, koI DAgha vinA cho." sindhanA nirdoSa vacathI dazastha dravIbhUta thaIne raDavA lAge magomukha sinane tene AzvAsana ApI, pote eka vakhata kabUtaranI joDImAthI narane mArI nAmile, tenI mAdAnA AkaMda ane dukhathI bharapUra khinna dAinuM phaLa pitAne maLyuM che, vagere vigata kahI potAnA upavAsI nirmaLa vRddha mAtApitAne pANI pahoMcADavA kahyu dara bAga sindhane zaba ane jaLanuM kama DaLa laIne tenA mAbApa pAme gaye, bhUkha ane tarasathI pIDAtA ane bALaka samayasara pAcho na Avyo tenI cintAthI mAMgavyAkuLa ho bAgaLa vyathita hale bInA varNavI zakayI bane vRddhonA hadaya bhAMgI paDayA. emanA mRtyunI ghaDI AvI pahoMcI ane aMta samayanI e ghaDIomAM atardaSTi khUlI gaI emane janma darzana thayu zApanI abhadratA ane kaTutA ANayA sivAya emaNe dazarathane e vigata jaNAvI, vRddha muni kahe che : "Our hearts are broken Come dear wife, On earth no more we dwell; Now welcome death and farewell life, And thou O King farewell! "We do not curse thee, God forbid, But to my inner eye The future is no longer lud, Thou too shalt like us die. "Die-for a son's untimely loss! Die-with a broken heart! Now help us to our bed of moss, And let us both depart." ("Ancient Balleds & Legends of Hindustan by Toru Dutt, P. 132 ff-140 ft) * sara. zApa e che anAcAra, zApa de na koine AdhAta thAya che ethI prabhunA premanetrane. - ramaNabhAI nIlaka - - --

Page #284
upendrarAya ja. sAMDesarA amArA haiyA bhAMgI gayA che cAlo satI, A duniyAnI vidAya laIe, harSathI bheTIe mRtyune, ne jIvanane ApIe vidAya, ne rAjA tamane paNa. tamane zApa nahIM daIe, rAjA. bhagavAna ema na karAve paNa mArI antadaSTi bhAvi para paDado uThAvIne joI rahI che. rAjA ke tamAreya amArI peThe bharavAnuM nirmANa che. maravAnuM che tamAre putrane akALe gumAvIne, rAjA, ane bhagna hRdaye have amane piDhADI de zevALanI zaiyAmAM ane viya levA do amane A phAnI duniyAnI." (lekhakanA AgAmI pustaka "zrIkRSNapuruttama ane ataryAmI"nuM eka prakaraNa)

Page #285
padmasundaraviracita kuzalopadezakoza e afla 5. FUE The Kusalopadesakosa, as its name suggests, is a small collection of beneficial wise sayings embodied in 77 Sanskrit verses. It contains practical suggestions for the success in political, social and religious career. It is fraught with pithy sentences expressing practical sagacity. The style is simple. It is neither elaborate nor obscure Onc hardly finds any literary embellishment The work seems to be the first composition of Padmasundara, the author. Padmasundara was honoured by Emperor Akbara He was a great scholar and prolific writer. He wrote Akabarasuhisrngara. darpana (a work on poetics, published in Ganga Oriental cries), Hayanasundara (a work on Astrology), Pramanasundara (a work on Logic, included in Jama Philosophical Tracts published in L. D. Series), Sundaraprakasa-sahdarnara (a lexicon). Yadusun daramahakavya, Parsvanathamahaharya, Raj amallabhyudaya mahakavja, etc The text of this small work is edited here on the basis of a paper ms belonging to the L. D. Collection presented in the L.D. Institute of Indology, Ahmedabad. It bears the Serial No 1682. It has three folios. Folio IA is blank and 3B contains only 10 lines. Folios 1B, 2A, 2B and 3A contain 14 lines Each line has 42 letters The size of the ms is 20 5 cms 5 cms. The handwriting is uniform and beautiful. The mis written in the 17th century of Vikrama Era

Page #286
kuzalopadezakoza zrIparamajJAnapradAya namaH natyA madagarumugirantamaniza dharmopadezAmRta yana pItaM zravaNAjalIbhirajarA'mRtyupradaM dehinAm / zrImanna yadanannazarmAzayada karmArimarmApaha jyoti puJjamivAnisa(saM)sphuradurujhAnaprabhAbhAsuram // 1 // madAsadvyavahAranayAlaukikalokottarapramANavazAt / sadbhUtetarabhAvAnnayasaGgrahanA satI yadapi // 2 // tadapi vyavahAranaye pravRttiriti laukikI samAkhyAtA / sadagAsadAhinAya prahitA kavivacanaracanA'sti // 3 // pazye bodhadhibodhanakuzalaM kugalopadezakozamidam / kumne vicakSaNa gbalu nirIkSitaM zrutamaterbuddhathA // 4 // sAmarthyamavilakaraNe bahirAkArasya gopana yuktam / zanavyasanAbhyasanaM kArya vijigISuNA satatam // 5 // prAya paribhavabhuvanaM purupa parupo nirAkRti kathita / tena vizeSADambaramapi heyaM na ca budhairjAtu // 6 // ko'pi na vizvamnavyo vizepato dupTamanujanivahAnAm / jhAnaprapitAgviladharmabhraMzaM samIpsuvatAm // 7 // nijamatapakSasthApanasamutthadurdhyAnatAtaraudrabhRtAm / pANDiduSTasattvapratyantanivAsinA saGgam // 8 // yopidAlacirantanaviruddhadhUrnAmvuvaninRpatInAm / hemakRdabhanyazapathaprocakIpUNAM parityAjyam // 9 // nIcAlasazastrabhRtAM zugisarinnakhinarezavazyAnAm / balabannAstikacaurakRtaghnadurbuddhipurupANAma // 10 // prAnastyazAntasamaye ka' kAla. ko vyayAgamo deza / ko'ha kAmamazakti ko vairI sampadanubandhaH // 11 // ko deva kasyAha ki kulamamugvaM mukhaM mamAsti kutaH / pratyAhate parai kimu sadya pratyuttaraM dAtum // 12 // iti cintati muhurmuhuraharmukhe ki dinasya mama kRtyam / ke muddo gurupi ka sadasatkRtyaM kimiha bandhu // 13 //

Page #287
kuzAlIpavaMzakoza sthitiriha sAtatyavatI yadantikaM gamyate prayojanataH / tasya sthairyAdiguNavyasanAni ca cintayenmatimAna // 14 // khinnairapi moktavyaM na kATakRtyaM kadAcidapi mahadA / klezajita purupo'pi hi puruSArthaphalaM na cApnoni // 15 // unnatamanorathAnAM sanascinA mAnanIyamapi karaNam / tadvidhiranumAnavazAd yatate sampatsu sodyogaH // 16 // paruSaM karma na kuryAta bhamAvate sajjanAya jAtu ca na / mathitAdapi candananaH prAya prAdurbhavayAgnaH // 17 // satsaGgatividheyA zubhopadezapradA vayovRddhA' / vahuzAstrazunakuzalA nirantaraM sevanIyArale ||28 iha paralokaviruddhaM kurvANaM naramamityajed vibudhH| yo hanti nijaM sa kathaM paramayati gariSThamandati // 15 // vidyAtapa prayAsai zauryeNa dhanena dharmasadRzaizca / akulIno'pi kulIno bhavati narastanmaNAdeva // 20 // nAtmAnamatIvoccaiHprayAsata khalu garIyama phuryAt / yadi tasmAdavapAto mahate du gvAya tad bhavati // 21 // gatavastuno na zokaH kArya pratipannakAryaparihAraH / nizcintasvApakato nidrAmaigo na kartavya // 22 // daivikamAnuSadoSairbhUya kArya na jAyate'vazyam / zAntyA daivikadoSAnnivArayenmAnuSAn svadhiyA // 23 // yeSAmayazo dau sthya kArpaNyaM mUrkhatA'tipApatvam / nityakliSTasarogA mRtopamAste'pi jIvanta // 24 // dainyA vRttiranIhitamanorathatvaM viruddhakaraNaM ca / paravazatA'santuSTinaraka kimata paraM tasya // 25 // sakalakuTumbaH svavazaH santoSaH svajanatA ca visyam / iSTamanorathalabdhi svarge kimata.paraM ramyam // 26 // durmantriNi nirbhIka. kRtaghnatastUpakArabuddhipi / durnayato nayatecchu. sa neSTasiddhiM labheta naraH // 27 // vairamakurvana bahubhirvadyAd bahusammate svayaM svamatam / sumukhairbhAvyamavazyaM sarvAsu zubhakriyAsu budhaiH // 28 // mAyAvinAmapi nRNAM ni spRhatA khalu phalapradA bhavati / drohaprayojanena ca kAryosukanA skta. sujanai // 29 // pAtreSu na kartavyA matsaratA jAtucita kulInena / strajJAtikaSTamadhikaM nopekSya kAryamekatyam // 3 //

Page #288
YE magIna jI mAha mAnayatAmapamAnastaddopAdayazaso'pi vRdvi syAt / nazyanti zAtijanA bhUyaH kalahAdatikrodhAta / / 31 // vardhanta'dhikamadhikaM kalinyo jJAtayo'nyunA militAH / paripUjayed vizeSAd ni svaM sAdharmikaM mitram // 32 / / mbakullAnucitAya naro na yAni kAryAya gauravariSTha / adhamakrayANakakrayavikrayaNAyAprayojanata. // 33 // na nijANavAdyamanizaM traiNanchecaM muvA kSitau likhanam / na nakhairdazananakhAnAM nigharSaNaM kAryamAryeNa ||34|| AtmAnamAnmanaiva pravartamAnaM nivArayet kupathe / pAthInidhidvela pareNa kiM vAryate svammAna // 35 / / dAnaM yadi mAnayutaM yayaucityena pUjitaM vacanaM / yadi gaurya nayavarya bijagadvazan traya caitat // 36 / / arthAdadhinepathyo mahAdhanI supThuvepaparihIna / viyala sabaladvepI mahatAmupahAsanilya syAta // 37 // cauryAdyaguNeSu sadA yaddhadhanAzo guNeSu mazayavAn / zato ca nirabhiyogo nehitalakSmImavApnoti // 38|| phalasamaye sAlasya kRtAbhiyogo viniSphalatve'pi / ni zaGko ripumateM na narazciramedhate'vazyam // 39 // pyadhimanyAnI nirmAyanarepvanAdarI satatam / strIzaThavaca pratIta zIghavinAzaM samabhyeti / / 4 / / sakSa.(gra ) kulaTAkAmI gaNikAlubdho'pi nirdhana puruSaH / pravayAvivAhakAilI sakalajanasyopahAsAya // 41 // kAmispardhA(() nisvastaruNIkopAd vivAhakartA yaH / dopasphuTa priyAspRk pazcAttApaM sa samupaiti // 42 // paNyAGganAhipu ripurnivAritArthapriyo bhiyA'tyartham / strIrantA dAridraye sa hIyate sakalasampadbhi // 43 // nirvRddhi. siddhayarthI kAryasya sudu khita sukhAkAkSI / / acarakraryA parasvairmandamatInA trayo guravaH // 44 // dainyaH svasutAyatte bhAryA vitte vanIpakasadRkSa / dattyAnugrahaNamatistadaparapuruSAdhama ko'sti / / 45 / / matigauravAdahayurbahugIMmAgadhoktibhirbhavati / lipsukSubdhe nRpatau durmatayastu traya. puruSA. // 46 // hitavAdiSu sa dveSI rogI yadapathyasevako bhavati / nIrugbheSajabhakSI niHsaMzayato mumUrSumatiH / / 47||

Page #289
kuzalopadezakoza bhojanakAle kupito gantA'mArge'pi zuklakulajAna / kulmadato'sevAkRt trayo mahAmantramatimurayA ||48|| mitrodvegakaro yo dhUtairvizvAsya vanyate manatam | guNavAn matsarasahitaH sakalA vikalAH kandAstamya // 49 // ramaNIramaNIyataro'nyadArasakto'priyo'pi siddhArthe / goSThInirato nidhano nirbudvijiromaNi puruSa // 50 // dhAturvAdAdikRte vihitadhanAzo rasAyane rasika / viSaka parIkSaNArthaM trikametadanartha kozagRham ||51 // guhyeoktA paravazya kukarmaNo bhRtyabhItikartA ya* / nijako pAsamApAtI duryazasAmapi padamamI syuH // 52 // doSeSvadhiko rasikaH kSaNAnurAgI ca guNagaNAbhyAse / bahuhAniralparakSI nAspadamapi sampadAM bhavati // 53 // praNavanato maunI durbalapIDitanareSu sotsAha / bahugaveNa stabdho na bhavejjanavallabha' kvacana // 54 // dInavadano'tidukhe sukhasampattau na durgaterbhayakRta / duSkarmaNi nirlajjo bAlairupahasyate sa bhRzam ||55 // dhUrtastutyA bhramitastvAtmani yazasaiva pAtrapoSakara / AtmahiteSvavimarza kSayameva sa zIghramupayAti // 56 // vAcAla kuzalo'ha capala sahitodyamo'smi so'hamiti / niHzaGka zUro'ha sa manyate yastu mUDhAtmA // 57 // dharmadrohasukhecchuranyAyena ca vivardhiSurnitarAm / zreya saMbalamukto maraNAnte durgateratithiH // 58 // mukharatvenAbhijJa' sampallAbhe bhavet sadA vikRta / gaNako sutakAmI na dhImatAM mAnanIyaH syAt // 59 // budhasadasi svamlAghI kiSToktyo manyate kavimanyaH / vyAcaSTe zrutamazrutaM tanmataye khalu namaskurma' ||6|| paragatamarmasparzI isannivodvejako'ticAdvaktyA / aguNI guNinindAkRta krakacapratima paraH sa pumAn // 61 // dakSaH svasamAdhItI mahAturaH sAbhilASuko'tyantam / anavasarajJo'pi gata kapikacchusamA ime khyAtA ||62 || vacanAsmArakadUtaH kharasvaro gItagAnakArI ca / yogI gRhAzramarata' sodvegakarAstrayazcaite // 63 // sphuTadoSi nAghI guNijanaguNanindako samarthaH san / rAjAdyavarNavAdI sadyo'narthasya bhavati gRham ||64|| 47

Page #290
nagIna jI zAha nijadharmaNo'pamAnaM vittAyumarmavacanaM mantram / gRhaduzcaritaM ca tathA prakAzayejjAtu no matimAn / / 65 / / mUrva paNDitamAnyo mUrkhamanyo'pi paNDito mAnyaH / pANDatamUrkhAntarata sa paNDita paNDitamanya // 66 / / vicchinnazrutavacana. khaNDasphuTitAkSaroktivAcAla / khaNDitapaNDitamAnyo na khaNDita paNDitaMmanya // 67 // vyAkaragatarkachandojyotivaidyazrutismRtipurANai / SaDdarzanamarmajJa sArvapathIno bhavet kuzala // 68 / / tadviparoto mUrkhA gaNayati budhamAnyamAtmanA''tmAnam / zaThavUAdistutibhi sa ca mUIzaromaNi pravara // 69 // tIvrakrodhAhakRtimAyAlobhAdayo hi santi nije / / pAtramapakIrtiguNinAM tata para prApyate kutra // 7 // akathitaparamarmajJo dvandvAlApAvarodhasi parasya / pravizennAnAhUto nAGgasparzI bhavati catura // 71 / / yopRSTo bahubhASI parAsanagrAhako bahuviruddha / bahuhAsyamarmavaktA vidveSa yAti tatkSaNata // 72 / / " vakturnavarasamarma svayamanabhijJo vinindate tasmai / vidvadvacaneSvarucinigadyate jJAnadagdhanaraH // 73 // gammIramAtevidagdhAstattvavida. sarvazAstrakuzalAzca / nIrAgadveSaratA durlabhyA mAnuSe loke // 74 / / vikhyAtakIrtidhavalA satkAyo dAnazIlitatapobhi / praguNA dharmaNi caturA. kimuta mRtA santi jIvantaH // 75 / / munipazmamerasuguro' padAravindadvayaikamadhupena / munipadmasundaraNa kRtamiti kuzalopadezamidam // 76 // kuzalopadezakAza nijahadi sadane dadhAti ya kuzalaH / tasyAkSayanidhitulyA buddhirna kSayamavApnoti // 47 // iti zrIpadmameruziSyapadmasundaraviracitaM kuzalopadekhakozAmidhaM likhanava. saMdarbhata pUrNIkRtam //

Page #291
11 1 mal is primarily intended to researches in Medieval Indian Hence emphasis will naturally he languages, literature and sources of that perlod. But it give sufflclent space to other which throw light on Ancient ulture. of Contributions ons embodying original s; abstracts of theses accepted aiversity; critical editions of the ed Sanskrit, Prakrit, msa, Old Hindi, Old Gujarati reciations and summaries of nd medieval important original tices of manuscripts and textual will be published in the of Articles ld be written in any one of ng four languages: Sanskrit, arati and English. itten in language other than. hould be accompanied by a a English pation Institute of Indology will pay m to the authors whose Tons are accepted. Subscription Rs. 20/Sh. 30 Dollar 5.00 Other Rules (1) Contributions intended for publication in the Journal should be type-written (with double spacing) or legibly written on one side only of the paper Copies should be retained by the authors. (2) It is presumed that contributions forwarded for publication in the Journal are not submitted elsewhere. (3) The copyright of all the contributions published in the Journal will rest jointly in the L. D. Institute of Indology and the authors. (4) Ten offprints will be given to the contributors free of charge. (5) Titles of books and Journals should be indicated by single underline. Sanskrit, Prakrit, Hlad, Qujarati terms occurring in the articles written In English should be underlined. The standard system of transliteration should be followed. (6) Those who want their works to be reviewed in the Journal should send two coples of the same. All contributions and correspondence may please be addressed to Director, L, D. Institute of Indology, Ahmedabad-9

Page #292
OUR LATEST PUBLICATIONS 32. Philosophy of Shri Svaminarayana by Dr. J. A. Yajnik Rs. 34. adhyAtmabinduH -- harSavardhanopAdhyAyanibaddhaH svopajJavRttyA yutaH ; saM0 munizrI mitrAnandavijayajI - nagIna jI. zAha. 35. myAyamaJjarIgranthibhaGgaH - cakradharakRtaH; saM0 nagIna jI. zAha 36. New Catalogue of Sanskrit and Prakrit Mss. JESALMER COLLECTION Compiled by Muniraja Punyavijayaji 37. Prakrit Proper Names Pt. II Compiled by Mohanlal Mehta and K. Rishabh Chandra 38. Karma and Rebirth by Dr. T. G. Kalghatgi 39. Jinabhadrasuri's Madanarekha Akhyayika. Editor, Pt. Bechardas J. Doshi 41. Collection of Jaina Philosophical Tracts Ed. Nagin J. Shah 42. Sanatukumaracariya, Editors Dr. H. C. Bhayani and Prof M. C. Mody 43. The Jaina Concept of Omniscience by Dr. Ram Jee Singh 44. Pt. Sukhlalji's Commentary on Tattvartha Sutra of Vacaka Umasvati Eng. trans. by Dr. K. K. Dixit 45. Isibhasiyaim Ed. by W. Schubring 46 Haimanamamalas'iloncha of Jinadevasuri with S'rivallabha's Com.; Ed. by Mahopadhyaya Vinayasagara 22222222 Rs. Rs. Rs Rs Rs Ra Rs Re RE R R: R Published by Dalsukh Malvania, Director, L. D. Institute of Indology, Ahm Printed by K. B. Bhavsar, Swaminarayana Mudrana Mandir, 46, Bhavsai Nava Vadaj, Ahmedabad-13

Page #293
? SAMBODHI (QUARTERLY) VOL. 3 JANUARY 1975 NO, 4 EDITORS DALSUKH MALVANIA DR. H. C. BHAYANI - L. D. INSTITUTE OF INDOLOGY AHMEDABAD O

Page #294
CONTENTS The Absolute as Pure Consciousness (Contd) Kalidas Bhattacharya Some Clarifications (Vedanta ) Kalidas Bhattacharya Some Important Episodes in the Vasudevahindi and the reconstruction of the Brhatkatha J. C. Jain Dandin's Indebtedness to Subandhu Maan Singh Bappa Bha.. i and his Taragana A, N, Upadhye Two More Inscriptions of Western Kshatrapas Rasesh Jamindar The Solankies of Toda Ram-Vallabh Somani The Primitive' in the Kautilya's Arthas'astra Ganesh Thite

Page #295
17.975 1978 A MODERN UNDERSTANDING OF ADVAITA VEDANTA THE ABSOLUTE AS PURE CONSCIOUSNESS (Contd.) Kalidas Bhattacarya Introspection, we have held till now, is pure subjectvity. subjectivity proper B't there is something wrong about it, even as distinguished It is still introspection of a mental stare. It is still compelled, as it were, to refer to a state that is an object, and so far, therefore, as not fully dissociate or free. It is not fully free for another reason also Introspection, even of the spiritual type, is after all a temporary affair and, how. ever prolonged, relapses every time into unreflective work-aday life. The final essence of an individual, as completely dissociate from all that is accident, should, on the other hand, be a never-lapsing introspection that is under no compulsion to refer to a mental state Introspection could be prolonged, as much as one liked through concentration on a. particular state of mind, usually a cognitive one, and the chances of lapse into unreflective life could be eliminated through continuous culture of detachment, love of truth and freedom, etc. which all tend to paralyse distracting factors But though introspection could be made permanent that way it would still remain introspection of a mental state, of the state, viz which has been concentrated on How can it get away from the need of referring and realize its pure essential being as subjectivity untarnished? The whole question, however, is in a way illegitimate. One who asks this question has understood introspection as only psychological Spiritual introspection does not concentrate on a mental state as an object. It rather is intent on withdrawing

Page #296
Kalidas Bhattacarya from it Even positive concentration on a state (or anything whatsoever) is not possible till one withdraws from its surroundings Spiritual introspection not only withdraws from the surroundings, it seeks to withdraw even from what is left over. Withdrawal here is from the latter's presentedness, from it as an object, and the result is its liquidation into subjectivity, its reduction to the subjective act of withdrawal itself and pur pas su the understanding of it as symbolic construction In spiritual introspection, the so called reference to the mental state is thus self liquidating, nullifying the content, dialectically enough, as soon as it is said to be held to Not that there is no reference, but the reference is ever vanishing As ever vanisbing, it claims to be, at the ideal stage of perfection, really no reference at all and is, during the period of vanishing, a sort of free reference, resisting, as it does, any kind of compulsive entanglement 10 it Its free reference to the object-here to mental states--18 the same thing as its withdrawal from that, only symbolically interpreted in a forwardlooking language. Spiritual introspection is never compelled to refer to any object. There is, of course, an alternative here The alternative is mere withdrawl. bare transcendence. without any positing of positive subjectivity, such transcendence being neither positive nor negative. Not positive because no subjectivity is posited, and not negative for the following reason. Though it is said that the presentedness, ie the objec tivity of mental states, is negated, what is really negated here is only the genuineness, the ultimacy, of objectivity, not that objectivity as after all there, so that what is intended is not so much negation as viewing from outside. | This is a new characteristic feature of spiritual introspection not touched before 2 In Patanjala Yoga it is called nuradha, taking place at a higher level of citra than where ekagra takes place the conscious samadhi at this higher level is wholly negative, called asomprajnata, as distinct from the sam prajnata at the ekagra level Nirodha has, by some, been called asparsa-joga, Some, agar, call it a pranidhana-yoga.

Page #297
A Modern Understanding of.. Another name of this viewing from outside is transcendence which is an entirely indeterminate affair, neither positive nor negative nor-one may add - both positive and negative or neither-positive-nor-negative, because it involves no sort of commitment at all. It is merely viewing from outside without any sticking to, any commitment to, that outside This is the Madhyamika concept of sunyata. Or - a third alternative, the withdrawal or transcendence, even as so indeterminate, may be understood as after all a form of consciousness, but consciousness which, in spite of its purity, is still wholly indeterminate This is the Yogacara concept of vijnaptimatrata Neither of these alternatives, hower, is acceptable to the Advaitin Withdrawal, according to him, is negative attention, and all negation, he holds, presupposes, and posits also as a result, a positive as the ground. That positive ground, according to him, is pure subjectivity Implicitly operating as the ground all through of the process of dissociation, from the extra-bodily world, through body and mind, to the stage of introspection, it evidences itself reflectively in its pure positive autonomy at this last stage The Advaitin does not deny that lured by the successive acts of withdrawal, one might think that this withdrawal alone, whether as sunyala or as vijnaptimatrata, is the ultimate stand It is just in order that one is not misled that way that between what he would call final realization and that transcendence he introduces another item for training, viz a warning statement (mahayak ya) that the fipal truth is pure subjectivity, not merely the withdrawal nor even the withdrawing self qua withdrawing It is this warning statement that occasions at the stage of final withdrawal the direct awareness of pure subjectivity It revives the implicit ground that has so long been continuously pushed aside under the pressure of ever growing withdrawing activity The final withdrawal, called trapcendence, is not, according to the Ad 3 Neither positive-nor-negative is still in the form of a possible commit ment, only demanding that the indecision will ultimately be removed at a higher level.

Page #298
Kalidas Bhattacarya vaitin, t'ie foal truth, for, first, substantively, it is but pure positive subjectivity, and, secondly, the final withdrawal as a process has again to be withdrawn from, this last withdrawal being absolutely non different from that substantive pure subjectivity, being different only in name. There is somthing novel about the warning statement too. Ordinarily, whatever knowledge we have through a statement is conceptional, not direct But the warning statement in question occasions direct awareness of subjectivity. This is possible because, like statements which point to things bodily present before us, this warning statement points to the ground which has all along been present This is the Advaita theory known as sabela paroksavada. The Advaitin, however, would not object to other means for reviving the awareness of pure subjectivity The warping statement is requisitioned 10 order to correct the Mahayana infatuation with bare transcendence Spiritual introspection as self-revealing pure subjectivity is, as we have shown, not tied to the mental states it refers to. Either this reference is all pseudo or even as reference it is free. Even if one understands the introspection under consideration as psychological, even then its reference to the mental states intiospccted may not be as compulsive as that of these states to their objects Even psychological introspection can conceivably get away from the need of referring and realize its pure being as subjectivity untarnished if it is made to concentrate on one particular mental state, viz the convi ction (reached through systematic analysis) that from out of every mental state and, therefore, from rind itself as their objective substratum introspection, which had stood so long as undistinguishedly fused there, is to get dissociated in its free subjectivity. This demand on which introspection now concentrates is undoubtedly an objective mental state, but as a demand for the realization of subjectivity proper it is an object that continuously dissipates itself, making room for

Page #299
A Modern Understanding of... that subjectivity to get dissociated. The demand, in other words, is just for the objective mental state to forgo its obiectivity In so far, then, as introspection has for its object a mental state that goes on liquidating itself, it cannot be said to be bound by that state. In plain language, it is not so far compelled to refer Whatever reference is there is free so far. So far, again, as the reference is free, so far the subjectivity of introspection is not jeopardized. Whatever of nonfreedom appears to linger is evidently in the process of selfdissolution. It follows inevitably that the ultimate freedom of man lies in purest non-referring subjectivity - subjectivity which is wholly in itself All difficulties are not over yet. The Advaitin insists that there is another hurdle--and a big one at that-to cross Introspection, even of the spiritual form, is after all a subjectivity conscious of itself as an individual, as I, not as you or he. My introspection, whether spiritual or psychological, is after all my introspection, not yours or his What I introspect, spiritually or psychologically, is a particular group of mental states which are mine only I do not introspect your or his states, nor you or he mine. If, then, the final truth is to be pure subjectivity, it cannot be 1-consciousness only, however reflective and dissociate that may be There are many such centres of subjectivity each of which may claim to be the ultimate truth. Obviously, this is not the Advaita thesis It follows that even the sense of individuality-1-consciousness --has to be transcended. How is this transcendence to be effected in order that one may land in some impersonal subjectivity ? Normally, subjectivity is so much of the form of that if there be any that could transcend this limitation it should better be given another name. A more non commital name is consciousness'. How, now, to pass from pure individual subjectivity (java-saksin) to impersonal consciousness?

Page #300
Kalidas Bhattacarya It cannot be said that you and he are only objects to me quite as much as other objects and may be withdrawn from in the way they are, This cannot be said if only for the reason that in my awarness of he I am aware of him as a possible person, as one who, with his body and mind, can claim himself as an I exactly as I do The only difference is that while in claiming myself as a person I understand myself essentially as I the pure subjectivity that is free of body (and mind), I understand him as a person only so far and necessarily so) as I understand him through a body-identified. in other words, solely by means of that body and, therefore, in whatever way, though partially, with it I am not directly aware of him as a centre of pure consciousness even implicitly as I am in my own case explicitly I am aware of him as a centre of pure consciousness only as he would claim it as his I. As for you, it is only a he selected for my addressing, with, however, this important distinguishing feature that in my addressing you - or one of the 'he's as you - I feel somehow confronting your ', you as a centre of pure consciousness, directly You and he are as much independent subjects as I am and should not, therefore, be understood in terms of the I that constitutes me as pure subjectivity The theory known as ekajivavadat is unacceptable How, now, to transcend the individuality that lingers in introspection? Some hold that this individuality derives ultimately from the individuality of the mind and body, called mine, and would, therefore, lapse automatically as these latter are, withdrawn from Their idea is that pure subjectivity as such, forming the final essence of the individual, is impersonal, though misunderstood as personal, ie individual, because of its undistinguished fusion with the mind and body, called mine, so that with the process of dissociation from these completed it comes to be realized as it is in itself, as free of all individuality. At the first stage, indeed, of introspection there is still some reference to mental states, but as that reference is 4 I have here touched only the central point of eka jiyavada.

Page #301
A Modern Understanding of... necessarily in the process of self-liquidation nothing more need be done if we only hold on to it. The reference in the intrinsic process of self liquidation will eventually disappear of itself But this account is based on ekajivavada and stands or falls with that As soon as you and be are recognised as independent subjects coordinate with me, ckajivarada collapses It cannot be said that the apparent individuality of each of these subjects is eventually that of the corresponding mind and body, only wrongly attributed to them For even if we assume that, what it would all come to is that in each case includiog the case of I, there is a non-individual pure con sciousness as a final truth, and that, in turn, would mean that there are many such pore consciousnesses True, there being no other criterion of individuality at this state, logically these so-called many non-individual pure consciousnesses have to be taken as one and the same But with the Advaitin, no final judgment comes from logic, Logic has no independent say; it either only strengthens (chiefly by way of refuting contrary possibilities) what one has already experienced or proposes what one is to experience, their being in either case concrete living experience that supersedes logic. What one is to experience is not, again, in Advaita, just what is logically proved It is in the minimum, what others (in the Advaita fold) have already experienced (and what as so experienced have been recorded in the Scriptures), what, in other words, are livingly suggested in one's own experience and therefore demand to be lavingly experienced, though after requisite discipline of mind. In the living experience known as intros. pection there is no living suggestion, no living demand, as to how the non-individual pure consciousness that I am to experience should be indentical with what he or you are to experience Ratber, he and you being from the beginning experienced as distinct subjects-either distinct in themselves or distinct from me and contrary living suggestions not forth. coming, the demand is that when the individualities of mind

Page #302
Kalldas Bhattacarya body complexes are transcended the pure consciousnesses arrived at are still each individual. In the absence of any contrary suggestion, I, you and he even as puie subjectivity, are each so far individual, even though the individuality of the mind-body complex has in each case been transcended Indian transcendentalists are mostly at one in this thesis Only the Buddhists and ekajiva. vadins have disagreed. Even the bahuja avadi Advaitins admit the plurality of jivasaksins Some of these transcedentalists who believe in the plurality of pure selves-we mean the Samkhya-Yoga philosophers, the Vaisnavas and some Saivashave stopped with this plurality, never attempting their merger in a Great one; and some, like the bahujiyavadi Advaitins and most of the Saivas, have advocated the merger Though the bahujivavadi Advaitins admit the plurality of Jiva-saksins they hold yet that this plurality is as transcendable as that of other things If plurality in other cases was only a mode of symbolic representation namarupa, so is the case here too. Even livasaksin-and, therefore, its plurality-1s a symbolic representation of one undifferenced absolute pure consciousness, and the jivasaksin, by transcending its individuality, may pass on to that But how exactly? In religious attitude man does, as a matter of fact, withdraw, or at least seeks to withdraw, from his individuality. Through whatever degree of self-abnegation he comes to be in communion with a supreme over-personal self called God, This over personal self is understood, in the minimum, as the most perfect ideal without any blemish or limitation any. 5 Over-personal in the sense that God transcends the individual I, your and he who are normally called persons Otherwise, however, the God of religion is himself a person in the sense of being a unit of consciousness, though eyon as a unit it is limltless. freely, le symbolically or creatively, granting unithood to individual subjects or somebow comprehending them.

Page #303
A Modern Understanding of... where. An ideal everywhere is the final point to be arrived at in the line of progress one is continuously achieving Here, in our present case, the line of progress is that of dissociation from whatever is objective - better, from whatever is simply. tically representable as construction from the soint of vagy of subjectivity Hence its maximum is the ideally perfect blemishless subject, called God, from whose point of view even the individuality of the individual subject is a symbolic of creative representation. To whatever extent, then, in reilgion the individual subject negates himself to be in co. mmunion with this over-personal subject, and the importa .t point to note is that all individual subjects agree that one and the same over-personal ideal subject is the ideal for them all to be in communion with The ideal for different people in the same attitude cannot differ from individual to individual, quite in the same way as the same physical world for common men does not The ideal everywhere is a demanded existence, not what is inimediately there in its actuality. It is a regulative principle, and as such it is felt as what ought to be, what has to be realized, either by way of making it actual through will or by way of experiencing oneself as essentially constituted by it, and in the latter case the experience in question is either one of identity--partial or completo-or some very close relation. Two other distinctive features of religion may here ba noted. The first is that in religion proper as commumion the individual, before he comes to be in communion with God, has already, through proper discipline, experienced himself as a centre of pure subjectivity he has already freed himself from entanglement with his mind-body compler and a fartipy, through that, from the world of physical things In other words, one who is in religious attitude proper is already at a 6 According to some transcendentalists, representable as created by (transcendental) will 7 'Subject here means centre of pure consciousness. God is the absolute final centre of consciousness.

Page #304
Kalidas Bhattacarya much higher level than one 10 which an ordipary man is he is already as free as possible. The second point to note is that religion is basically a matter of feeling, not of knowledge. In feeling, as distinguished from knowledge, some sense of individuality has to persist In spite of whatever amount of self-abnegation is required for communion with God, he feels after all that it is he who is in such communion No doubt, he feels too that he is he only so far as lie depends on God, but there is no denying also that it is be who finds himself to be so dependent. Communion is basically this indetermination, this see-saw, and such indetermination is exactly what distinguishes feeliog from knowledge When angry with a person I feel him as hateful, this hatefulness is experienced to be as much an objective property of the person as alternatively my hating In knowledge as a form of experience, on the other hand, the individual knower I counts for nothing. the situation there is that X is such and such, not I know that X is such and such Even self-knowledge is no exception in self-knowledge the situation is that the I is such and such. The so-called concomitant experience of the I that knows this situation-the I that is the so-called subject ielatively to he i that is known-1s only a misreading of the self-revelation of the latter. Religion proper is a matter of feeling involving selfabnegation, to whatever extent, and it is appropriate to a stage of spiritual purity where exactly--to come back to our main thesis-there arose the cognitive demand for getting rid of individuality The moral gathered is that in the cognitive attitude too individuality can be dissociated from through concentration on the ideal at this stage If in religion it was communion, here it is the cognitive discovery of the ideal, and ibe ideal here is the same perfect pure consciousness which as one and the same ideal for pursuers of spiritual dissociation is the absolute truth. Since here the approach is not through fceling the truth is not God with whom one might be in communion, nor is there any see-saw of the individual seeker and

Page #305
A Modern Understanding of... that truth. The ultimate here is the final perfect blemishless subjectivity which, after the dissociation fro n all that is object is complete, demands to be discovered cognitively as not only over-personal but intrinsically as impersonal pure consciousness constituting the truth of all that has so far been realized, vil purest individual subjectivity As at the ultimate stage there is Do question of alternation between it and the individual that realizes it, the absolute is the only truth and the whole truth. This is knowledge-discovery of the ultimate principle, realization which, not having any emotional warmth about it, is colder no doubt, than communion, but despite that, a profoundly living experience, throbbing with all the pulses of spiritual life, and yet dignified and with all the controlled quiet of ommiscience and omospotence The ultimate is omniscient in the sense that everything, from the individual pure subjects to the grossest physical things of the world, is to be understood as its differeot symbolic iepresentations at appropriate stages, it is 'omnipotent in that these symbolic representations are its own construction, it first symbolically diversifying itself into many centres of pure individual subjectivity, and then, through them, constructing their respective mind-body complexes and the world of physical things-may be, each latter through what just precedes it, may be, alternatively in other ways. From pure individual subjectivity to this impersonal pure consciousness as absolute it is a prolonged passage consisting of grades and stages, no sudden leap. Though religion is a feeling attitude it it not, for that reason, of no relevance to the knowledge approach to the absolute. It may well constitute a stage in the passage from the pure individual subject to the absolute. Isvara-saskins--the God of religion propermay well be a stage between jiva-saksin and Brahman But this is not necessary The path from jiva-saksin to Brahman may pass through quite another stage or stages, isvara-saksin not coming into the picture at all. 8 Not Isyara, as the term is ordinarily understood to be. The distinction between Iivara-saksin and Itvara will soon be worked out

Page #306
12 Kalidas Bhattacarya Whatever ba the relevaoca of Isvara-saksin for the realiza. tion of Bralinan-hood, we may note in passing that there are two widely different concepts of God in the Advaita literature One of these--the more important one- is that of Isvara-saksin who, like Jina-saksin, and more perfectly than that, dissociates bimself from all that is object, realizes himself as pure consciousness and has the whole world of objects as symbolic constructions As just said, in these respects the I'svara-saksin is at a stage advanced in that (1) for him, even the jivasaksin is a symbolic construction, (11) he is over-personal pure consciousness, one sole absolute centre of consciousness and (ill) ultimately he constructs the jiva-saksins symbolically and the rest of the objective world through them, so that the ultimate agency (of course, symbolically understood) belongs to him, not to the jiva-saksins There are two other differences One is that while the individual (liva-saksin) was first aware of himself as only undistinguished from the mind-body complex (and entangled through that in the world of physical objects) and then having dissociated himself from these came to discover himself as free so far (even having been really free in spite of apparent fusion), Isvara-saksin is not understood that way. He is somehow understood as ever free. True, he represents himself symbolically as pure individual subjects. But that representation is not the same type of construction as when an individual subject constructs (is made to construct) his owa world of objects To th: 1svara-saksin individual pure subjects are not objects No individual pure subject is wholly a construction H: evidences the isvara-saksin bodily, though az limited The latter appears in no way as shrouded (except partially) or distorted, symbolic construction presenting the 1svara-saksin as limited, which it is really not. The first diffe rence, then, between the isvara-saksin and the juva-saksin 19 that unlike the latter the former is ever free. 9 When it is a question of constructing the world that is common to the individual Jivas, it is constructed by the Isvara-saksin through some specific Jiva-saksins Except these specifically few jtvd-saksins, others are made to construct each bis own world of objects only.

Page #307
A Modern Understanding of... There is another difference which is more fur damental. It is that in his very act of constructing the fira-saksins and the world of objects the Tsvara-sahsin is understood equally also as not constructing ut, understood, in other words, as enjoying his being - and that in fullest self-evidence - as just the sole solitary truth = pure impersonal consciousness, and nothing else This is ysvara-saksin evidencing himself as just the absolute, and for this he requires no extra labour, no extra discipline The jiva-saksin too has, it is true, some such dual function. he constructs - ratbei, is made to construct - the world of objects and evidences himself at the same time a3 pure consciousness. But the pure consciousness as which he evidences himself is neither that ysvara-saksin nor the impersonal absolute as they are in themselves he evidences himself as de limited consciousness, as an individual subjectivity which he is. What it all means is that the jiva-saksin is still unfree in the sense that experiencing himself as limited he experiences at the same time that this limitation is a fault and experiences, therefore, a demand to dissociate bimself from the fault af some later stage of experience. Till then the jiva-saksin does not know himself as absolute, though he knows himself very well as pure subjectivity and even as delimited pure consciousness. While, thus, all the distinction that there is between the 7svara. saksin and Brabman is just functional, nothing ontologicalthe same principle alternatively experiencing itself as Brahman and the Isvara-saksin this cannot be said of the jiva-saksin. The distinction of the jiva-saksin from the Tsvara-saksin and a fortiriori from Brahman is of profound ontological import We have given above the more important of the two senses in which the term Isvara (God) is used in the Advaita literature. The other sense is much naiver, though, strangely enough, often popular among later Vedantic scholars. In this other sense, God is what ordinary man has made of the abso. late. He is how the piva (not the jiva-saksin), with all his (the jiva's) fusion with the mind-body complex and entanglement, through that, with the world of physical things, under

Page #308
Kalldas Bhattacarya stands the absolute. It is presumed that even ordinary men, the jivas, are somehow dimly aware, from the beginning, of the absolute as an ideal perfection, as a dimly apprehended regulative principle, so to say, but since they themselves are in that state of fusion and entanglement - another name of which is ajnana - they misrepresent it, in various forms according to the density of theil individual ajnanas, as various deities to worship, meditate on and offer prayers to. This is God as suguna Braluman and is as much in the world of objects (mayrka-jagat) as any other thing, though it is much superior to them in various respects This God is as much subject to the influence of maya as any other individual in the world; only, dialectically enough, verily under the influence of maya it is understood as free from that influence, its freedom, in other words, being itself mayika, quite as much as verily under the influence of drug a man may consider himself (or others) as unlimitedly free The other God, God as isvurasaksin, however, is never under the influence of maya, nor like the mayika God does it create (re-create ) the world at a point of time. The so called creation by the Zsvara-saksin is only symbolic construction which, as symbolic, 1 e. unnecessary for him - being only a sport (lila) for him -- is undoubt. edly mayika, but transparent at the same time, as every symbolism known as symbolism is The isvara-saksin, in other words, is not subject to maya; he rather weilds it, and, therefore, weilds it freely. It is just in order to avoid confusion of these two ideas of Gods that the more important one we have called Isvarasaksin and the other 1svara. The distinction between isvarasaksin and Zsvara parallels that between jiva-saksin and jiva. Pure individual subjectivity, in order to realize itself as the isvara-saksin, may deliberately attempt cognitive dissociation from its individuality in the way suggested above, or, alternatively, it may be made to attain that stage, once it has dissociated itself from all that is objective, through re-awakening warning statements like I am Brahman' and That thou

Page #309
A Modern Understanding of... 15 art'. This second procedure we have already discussed. Many of the Advaitins are for this second procedure This second procedure is parallel to divine grace in religion as distinct from communion through one's own effort But, then, just as between such grace and self-made communion there is not much of fundamental difference, the two being practically two sides of the same state of affairs, or the same state of affairs looked at from two different angles, so is the case with deliberate passing over to the Tsvara-sak sin stage and being made to reach the stage through re-awakening warning statements The former is intuition, ie my intuiting the truth and the latter is revelation of that truth to me Intuition and revelation are, like communion and grace, to sides of one and the same situation Be it noted further that intuition or revelation of the Isvara-saksin is finally the same thing as intuition or revelation of Brahman. At the jiva stage where there is little freedom from objects there is an awareness all through of other individual jivas, you and he. Likewise, at the stage of jiwa-sahsin toothe stage of pure individual I-subjectivity-where there is freedom from all objects, there is the awareness of you and he, maybe with their objective sides still hanging on to them. 1, even at this stage, is not only aware of itself as pure subjectivity, it is aware of itself as a speaker, and addresser, too and, therefore, of a you as a listener, and--what is cqually important-of itself as being understood by that listener to be a possible 'you'-in other words, as a helo As, however, there is no determination as to who definitely is here the you to be addressed, I is here understood as only a possible he, i.e as any subjectivity. A definite particular X is spoken of as any X only when it is understood as just an instantiation of x-ness where x-ness is understood as the dominant theme. It follows that when I understands itself, from the point of view of a possible you, as a possible he, what it understands 10 He, we have already seen, is one who could be a you, who, in other words, is a possible you. He is the same thing as a possible you

Page #310
16 Kalidas Bhattacarya itself to be, so far, ie as what it ought to be, is he-ness. not this or that he but what could instantiate itself as any he whatsoever. Further, as here there is no room for abstract universal which is always adjectival, this he ness is a universal substantive, and he as a universal substantive is but pure consciousness as absolute It follows that as soon as I comes to be aware of itself as pure individual subjectivity (liya saksin) it is aware of itself as what also ought to be pure consciousness as absolute, as Brahman This is the import of the mahayakya. Tat tvam ast' ('That thou art) - 'tat' standing for possible he and 'tvam' for how 1 is understood from the point of view of a possible listener The whole statement Tat tvam usi' intends that tvam (I understood as a possible you) is really (1.e as what is ought to be) a possible he, ie the absolute, tvam shedding its tyam-ness, though retaining the core-character which is puic consciousness, and tat shedding its possibleness and yet retaining, similarly, its core-character of pure consciousness. At the jiva-saksin stage this absolute identification is felt as what ought to be. This ought-to-be character is understood as realizable in actuality either as many Advaitios bold, through listening to the mahavakya Tat tvam asi' or, as others appear to hold, through one's own further effort of concentration 11 on this mahavakya. Be it noted here that though the jiva-saksin has withdrawn himself from his body and mind this withdrawal is no physical separation yet, and, therefore, listening or concen tration is not out of court at this stage The jiva-saksin is jivanmukta, retaining the mind-body complex and, through that, the world of objects, but not being in any way committed to it, being communicu io valy uuu chung, Viz. itself as pure subjectivity This non-commital reteation of everything else is only another name of symbolically constructing it. This is not, of course, the whole story of jivanmukti for the account given here is true equally of videhamukti. The 11 Or, if one likes, negative attention.

Page #311
A Modern Understanding of... only difference between fivanmukli and videhamukti is that at the former stage one is still living, whereas the vanniuhta attains vide hamukti only after death The jlvanmukta to remain living does not mean that he remains tied wholesale to his body. What it means is only that though he has attained that stage through his own effort at dissociation and though no amount of that effort has undone, because it cannot undo, bis prarabdha- the system of those purvajanmasamskaras which are responsible for all his experience (except those which are due to dissociation) at the present life-he, even us jirannthia continues to have those experiences, in spite of the fact that he has learnt to keep spiritually aloof from them at the same time, much as one can keep aloof from the pain consequent upon a surgical incision even though that pain continues to be felt There is, of course, a theory that at the stage of videhamukti one ceases to construct objects symbolically. We shall examine that theory in a later section Tat tram asi' is a mahavakya which is to be received by the jiva-saksin from a you The mahayakya 'Aham Brahma'smi' on the other hand, is not to be so received from others It is an idea, or a re awakening statement, that arises automati cally, and either the jiva-saksin follows assiduously what is suggested by it or it directly occasions, through sabdaparoksa, the realization of that Brahman.12 12 There may be another course of advance (even in the region of free. dom) where the free I may have to encounter - it may be in supreme love or some such pure sentiment - free you-s and he-s and may, that way, realize a cosmic subjectivity which to po time gives way to the impersonal pure consciousness as the absolute.

Page #312
A MODERN UNDERSTANDING OF ADVAITA VEDANTA SOME CLARIFICATIONS Kalidas Bhattacarya A A few questions need now be answered for the sake of clarification They are : la Should not subiectivity = consciousness, no matter whether pure or otherwise, belong to some substantive, some self which is subjective or conscious ? (b) May not the so called self to which it belongs be no other than the objective mind? (c) Is consciousness separable at all from mental states? Is it by itself a distinct metaphysical entity ? To the first question the Advaita answer would be as follows: X could be said to belong to a substantive Y conceivably on two gi ounds either if Y were capable of remaining without X or if it could have anything else belonging to it But a substantive self which can remain without consciousness and is, therefore, intrinsically as dark as matter would be a useless supposition Only a very few philosophers have admitted this. and even they have insisted more on its capability of remaining with consciousness than without it As for the other altei native, viz that it could have something else belonging to it, it may be noted that besides pure subjectivity there is no scope for anything else to belong to the so called substanlive here ! The Advaitin has indeed spoken of pure being and 1 Sub-conscious (unconscious) traces belong to what we shall latter designate as objective mind Some hold, indeed. that pure sentiments like love and piety and pure moral will also belong to it But these are either forms of pure consciousness or not in the former case there is nothing to distinguish them from pure consciousness, once this latter is understood as self-contained and in the latter case they belong to the objective mind

Page #313
A Modern Understanding of... pure bliss as equally the ultimate essence of man But these are not distinct from pure subjectivity, in the sense that they are addable as coordinate factors Subjectivity=consciousness is, for him, no mere logical or transcendental prelipposition. It exists, so that, as in other cases of existent things, pure being (pure existence) is here too an ultimate metaphysical Essence, with only this difference that, as the ultunate essence of subjectivities of different grades, it shows itself as non different so far from pure subjectivity, I am is not merely I think hutaho I exist. Only, much as in the case of 'am' denoting thinking, here too there is no distinction between 1 and am Pure con sciousness and pure being are the same essence, only spoken of differently Or, they are the same essence discovered through different alternative approaches of metaphysical dissociation ? Pure bliss too might, in the same manner, be extracted as the ultimate essence of every man's life and shown as non different from pure consciousness and pure being. The three being nondifferent, no substantive self over and above them is needed 2 3 The concepts of pure being (sal), pure consciousness (cit) and pure bliss (ananda) Ws-a-vis one another will be discussed in greater details later The Advaitins have sometimes demonstrated non-difference of pure consciousness, pure being and pure bliss from one another very ingeniously through interpreting each 10 terms of double negatron We need not discuss that logical demonstration here Sometimes, however, they present this doublc-negative interpretation in a simpler and more convincing manner It is that the absolute is the negation of the world (including jiras) which is asat, acit and anananda In other words, as sat it has to be understood as not nonsat, as at it has to be understood as not-On-cil, and as ananda it has to be understood as not-non-ananda There is no question so far of these three double negations to be citber identical with or different from one another. So far, this absolute has to be understood as just the negation of the world which they claim they have shown to be not-sat, not-cit and not-ananda. As for the relation btsen this negative not-world and the positive absolute, the two are obviously the same thing, only spoken in two different ways in the 11214. harika mode of speech. world who, absolute hes noter

Page #314
Kalidas Bhattacarya Those who hold that there is a substance, called knower or agent", or whom consciousness can be predicated adjectivally as a feature, have understood by this substance either the mere being the meie existence, the that only-of consci ousness, consciousness as such being understood as the mere what, or itself an existent thing with its own being, on the one hand, and its own intrinsic nature (svai ipa), on the other as two distinct sides, consciousness forming only an additional character of it In this latter alternative, consciousness, obviously, is a contingent character of that substance The Saivas and the Saktas in India and the Spinozists in the West advocate the former view. Many Saivas and saktas have held that pure consciousness is only a function or power, and the substantive behind it is just pure being which weilds that function or hus that power. The substantive is the heing of that function, that which makes that function an existent affair It follows that the function as such--the function wuh. out being, something which is a function and yet not an existent affair-- but a power of that substantive But if the substance here is that which makes the power something existing and that power, as power, does not refer to the substance-in our present case, is without being--the two are only two aspects of one and the same situation and are, as such, like burning power and the fire that has that power, hardly two distinct ontological entities Fire and that burning power are not merely not two physically separate entities, they are not even distinct conceptually, 'distinct meaning that each is pinpointedly distinguishable, and, of course, addable to one another. Fire and burning power are neither of them definable without reference to the other Of neither, again, can there be even a definition by type suggesting that in some ideal situa tion fire could be defined without reference to burning power and vice versa. Thus, there is no ground whatsoever for calling them two entities, though it is a fact at the same time that we do call them two, which means that all the distinction 4 The concept of self as agent ve may bave an occasion to discuss later.

Page #315
A Modern Understanding of... 27 there is between them is only verbal And this is exactly what the Advaitin bas claimed . all distinction between self (arman) and pure consciousness (cit --between knower (nara ) and knowledge (jnana )--15 verbal So far as the relation between the substantive reing and the functional pure consciousness is concerned, the Spinozists (and with them may be grouped some schools of Suivism ) hold the same view They differ only with regard to the relation between consciousness (subjectivity) and objects As distinct from most of the Indian trancendentalists, they hold that subjectivity and object, and, therefore, grades of either ale parallel functions in Spinozistic language, attributes of the same substantive being It may be noted, however, that through it is wrong to speak of a self or knower behind pure consciousness* Such use would not be out of order if the knowledge in relation to which the self is to be called knower be only mental states (citta-yrttis), not pure consciousness. Mental states, we have seen, are not subjective in the proper sense of the term. Subjectivity proper is but pure subjectivity which, though realized first as individual pure subjectivity (jiva-sahsin!, is really pure consciousness itself just delimited It is to this pure consciousness as delimited that appropriate mental states and, through them, bodily and extra-bodily affairs-stand as objects, which means that in that respect it is their subject Pure consciousness can in this sense be called knower, But it the same time, and exactly in the same sense, it is its know ledge too As, therefore, the context and the sense remain the same, it matters little whether one calls pure consciousness knower or knowledge of everything else. In any case, there is no distinction here between substance and a feature that could be predicated of it. 5 For all Indian transcendentalists pure 477531Jusn353 (subjectivity) and knowledge proper are one and the same thing Why it so will be evident as we proceed

Page #316
Kalldas Bhattacarya Knowledge proper is pure consciousness itself. If mental states are themselves called conscious, this is a simple error. Consciousness, penultimately, is pure individual subjectivity and ultimately, it is pure consciousness As mental states are not subjective in the proper sense of the term they are not conscious and a fortiriori not consciousness -Sometimes their phosphorencence passes in the name of consciousness and mostly, again, they are called conscious because from the objects at lower stages they stand dissociated and are, therefore, subjective relatively to them But this subjectivity falls far short of pure subjectivity which is spiritual introspection (Jivasaksin) Half-dissociated mental states are miscalled Knowledge, first, because they are relatively subjective and secondly because they appear to refer to things called their objects That their relative subjectivity falls far short of pure subjectivity is by now abundantly clear But what is no less important is that it is not they as presentations which refer to things called 'their objects'. They only stand dissociated from these objects and what truly refers to these latter is introspection pure subjectivity. Introspection refers to objects though them; at the most one can say they are the modes of this reference. One may, again, view them in a third alternative perspective It is that, unreflectionally experienced as dissociated from objects, they are yet reflectively discovered in introspection to be as much dissociated as not, because, though they are dissociated from objects these objects are not dissociated from them In that distant sense, to introspection mental states continue to be identified with, though at the same time dissociated from, objects 22 No mental state as such is knowledge or a mode of consciousness. In case, however, one prefers to call it knowledge which would indeed be a source of infinite confusion-pure subjectivity-delimited pure consciousness might in contrast be, with some justice, called knower. But that is not necessary. 6 We are here excluding those mental states which are ordinarily called feelings and volitions

Page #317
A Modern Understanding of.. The real situation here is, as we have repeatedly shown, that mental states (particularly those which are mistakenly called knowledge) are only a kind of phosphorescent objects wih which pure subjectivity is found, on reflection (ic. in introspection), to have been directly fused and from which, in introspection, it is straightaway distinguished out. Considered from the point of view of pure subjectivity, they constitute the first fused stage, and that is why every mental state is discovered, in introspection, as with pure subjectivity emerging and yet as an object and, therefore, also as a mode of reference, reference being only another name for subjectivity and object alternating indeterminately. The controversy as to whether mental states should or should not be called knowledge (or modes of consciousness) is not one of mere use of language The linguistic problem is undoubtedly there, but what more is there--and that is the real intention of the Indian tianscendentalists-is whether or not there is pure subjectivity behind mental states and what relation it bears to them. The other group of thinkers (suggested in p. 20 ) who recognise a substantive self behind mental states have taken it as itself something with an intrinsic nature of its own and with consciousness as an additional contingent character. The Nyaya-Vaisesika thinker and the Ramaoujist are the best exponents of this view. The former has openly admitted that all conscious states (with him there is no single consciousness as such except as an abstract universal, adjectival to every conscious state) are contingent, each of them occasioned at a particular point of time and enduring for a limited period * For him, therefore, the substance called self is intrinsically 7 Not in unreflective experience where it stands as an object, though dissociated from some other object or objects 8 When we are speaking of Indian transcedentalists, obviously we are excluding the Buddhists 9 With further details of this limited period we need not be concern. ed here.

Page #318
Kalidas Bhattacarya without consciousness, and we have seen that a hypothesis of this type is entirely useless, As for the Ramanujist, he has not indeed held either that the substantive self is intrinsically without consciousness or that all consciousness is contingent. But he has distinguished between a type of consciousness which is intrinsic to the self and another which occasionally happens there and continues for a limited period of time But this Is only reminiscent of the distinction the Advaitin draws between pure subjectivity aud mental states The Ramanujist's intrinsic consciousness corresponds largely to the Advaitin's pure subjectivity and his contingent conscious to the latter's mental states His only point of departure is that for him mental states are themselves states of consciousness, which, however, we have just seen, is a wrong notion Mental states are not states of consciousness at all, whatever consciousness may be spoken of as having been there being only consciousness as undistinguishedly fused with them. The so-called contingent consciousness is not qualitatively of the same stuff with intrinsic consciousness It is because the Ramanujist has taken it as of the nature of consciousness that he calls it knowledge (jana) too, distinguished form intrinsic knowledge in being only attributive or secondary (dharmabhuta-jnana) intr nsic knowledge being understood as constituting the very nature (svarupaj of the substantive self The Nyaya Vaisesika thinker, otherwise, agreeing with the Ramanujist, differs with him sharply on this last point. He would never admit any intrinsic knowledge (consciousness) belonging to a substantive self the substantive self is, according to him, without knowledge, without consciousness. Yet, however, the difference is not as fundamental as it appears to be For dispite all else he has said he understands the sub. 'stantive self as, after all, intrinsically capable of possessing consciousness (knowledge) and in that sense he is even prepared to call it conscious (cetana), At least this capability is then the svarupa of that self Further, one could doubt if there is. no eternal intrinsic knowledge in at least one self, viz. God. 24

Page #319
A Modern Understanding of... [Capability for X might indeed be understood positivistically as the mere fact that given that which is said to have that capability and other causal factors, X will occur. But even then the factor which is said to have that capability could not be considered merely as it is, 1e without that capability itself as a distinctive character, for in that case there would be no reason why that factor and not any other could be responsible for the occurrence of X The same point cannot however be urged against all the other causal factors involved Many of these other causal factors are mere accessories, though necessary (vide the distinction between nimitta and upadana), and if some of them are not mere accessories they too will have to be considered as having that capability, like the one which is already admitted to be so The way we are talking about upadana is, of course, in the line of satkaryavada, and Nyaya Vaisesika would undoubt edly demur. But, then, his very notion of samavaya, may be called in question He cannot deny that his notion of saniavaya, at least his notion of svarupasambandha, involves a paradox: only, he has been bold enough to accept the paradox as after all one that is given, a final inexplicability that one has to put up with. The Advaita reaction to this attitude has been recorded several times in this work.] Nyaya-Vaisesika admits self as a substance behind mental states on two other grounds. They are. (a) A group of mental states, differing from one another, are yet experienced as mine, i e. somehow unified in the context of I. It follows that I here, 1.e. the self, is the unifying principle, the substance (b) Memory-the phenomenon of remembering what was once experenced-cannot be explained unless one admits that there is a self which comprehends both this memory and that original experience. To both the arguments, however, Advaita would offer the following simple reply. He has nothing against there being something ulterior behind mental states (including the memory and the original

Page #320
26 Kalidas Blattacarya experience spoken of in the second argument) somehow holding them in a unity. He would only point out that this ulterior something may well be what he calls pure individual conscious Giva-saksin) which, again, is a delimitation of absolute pure consciousness, and with regard to neither of these is there any scope for substance-character distinction. B We turn now to the question (b) asked in p 18 It is whether the substantive, called self, to which pure consciousness is often said to belong may not be the inind (antahkar. ana) to which all mental states---cognitions, feelings and volitions--belong. The Advaitin would reject this possibility on the following grounds : Like mental states, mind too, if there is any other than the mental states 10, is detected, in introspection as an object, and so this introspection=pure consciousness which is subjectivity par excellence cannot have that mind as its substratum. That which something reveals as its object is nowhere found to be its substratum. If it be objected that a transparent liquid is found to reveal a cup both as its substratum and as an object, the pertinent reply would be that it is never revealed as its (that liquid's) object. Mind could somehow be called a substratum of consciousness if only the latter were understood, in the Kantian mapner, as a transcendental presupposition, as an act or function--one could even say, as an overtone-which by itself is neither existent nor non-existent. In that case, whatever existence it may appear to have common parlance could be understood as having been borrowed from mind which as an object exists. But the Advaitin, we have seen, would not regard consciousness as neither-existent--nor-non-existent 10 It may even be held ( though the Advaitin has not done that ) that there is no mind otber than mental states, the unities known as 'my mental states', 'your mental states' etc being made possible by corresponding individual pure subjectivities

Page #321
A Modern Understanding of... If consciousness could at all belong to a substratum, the latter would have to be itself subjective. Consciousness is subjectivity at its clearest-complete dissociation from all that is object Consciousness, so understood, cannot be spoken of as yet belonging to an object Some pan-objectivists have defin ed the subjective as that object which is in some unique relation to another object such that one as knowledge or krower refers to the other as known But it is difficult to see how that improves the situation, for the whole problem is about this very relation. If in course of analysis of this relation-which precisely the Indian transcendentalists have attempted-it transpires that the subjective is subjective just in so far as it dissociates itself from some object and, therefore, cannot be related to that object except in terms of dissociation, what does the pan-objectivist gain by keeping that relation confin ed still to objects? The only point they appear to score is that they speak throughout in a single language- the language of object and hold that if the subject-object relation within the field of objects is a paradox it is after all a paradox which is given and has, therefore, to be accommodated if even as a not further treatable paradox. This is undoubtedly a score over easy dualism But, then, if someone, equally a lover of monocratic language, can analyse the relation further and proceeding with that analysis finds that the paradox can be removed through a total revolution, viz. by replacing the monocratic language of object by an equally monocratic language of pure subjectivity, there is no reason why this revolution should not be welcome. 27 Thus, if consciousness could at all belong to a substratu'n the latter would have to be itself also subjective. The Advaitin, however, would go further and contend that no substance other than consciousness is at all required. According to hi'n, we have already seen, a conscious self, as so conceived, would differ only in name from pure subjectivity considered as existent (literally, pure subjectivity=pure existence) When the Cartesians, including Spinoza-and much later,

Page #322
Kalldas Bhattacarya Schelling-understood consciousness as belonging, as an attri. bute or aspect, to another principle called Substance or Indifference, this other principle was but being (existence) reified; only while the Cartesians took it as definite something Schell. ing took it as indefinite The Advajtin would here only point out (1) that, inetaphysically, pure being is but pure consciousness (space being an affair at a much lower level, viz. that of body long transcended), and (11) that the theory of pure being as Indifference is only a re-statement of the Saiva and sakta position, already referred to, that being is the that aspect scarcely distinguishable from the what=pure consciousness Hegel understands pure subjectivity as after all an abstraction-though a living abstraction at that, because it can operaie by itself and weave out a whole system of abstractions - but he adds that as these abstractions inevitably lack a sense of reality the whole systein--which means, in effect, the basic pure subjectivity-has to concretize itself into mind and like things through dialectical amalgamation with its other, this other being nothing positive but just the self-negation of that subjectivity. Advaita would not very much question this mechanism of self-negation and dialectical amalgamation for its own theory is not altogether different. It would only point out that the Hegelian notion of concretization of the abstract is in sharp contiast to the central Advaita thesis that the reality of a thing consists just in its essence which is freed from whatever entanglement it has in other things, whether those other things are definite positives or a dark indefinite background or even the mere self-negation of that essence. Hegel insists indeed that true freedom consists in absorbing the other rather than escaping (getting dissociated) from it. Somehow, this is the donuinant trend of Western thought But the Advaitin would like some present-day Existentialists, prefer to argue as follows: (1) The so-called concrete freedom is not attainable unless one has first realized freedom-in-itself, (1) Otherwise, what Hegel calls concrete freedom might

Page #323
A Modern Understanding of... in some cases be a form of entanglement which is bondage to whatever degree. (iu) Once freedom-in-itself is attained there is no necd for getting entangled again. The main point of the Advaitin is that whatever of subjectivity is realized as essence, there is no need for going hack to the objects got over. If one likes ope may forgo this in trinsic joy of realization and turn again to objects which, along with this very temporal fact of recovering that freedom in-itself, stand in their true colour as having been constructed or de constructed symbolically or created or de-crealed through transcendental will They may also appear as being in the process of construction, de-construction, creation or de-creation. The jivanmukta can even go further : he may unlce that realized metaphysical freedom to do good to the world-and that, of course, in a total way unthinkable for good people who have not realized this freedom : whatever good which the jai unmukta performs is a total good. Anyway, nonc of these forms of turning again to object is necessary for one who has realized absolute freedom. Realization of conscious ness-by-itself is at least a full alternative to construction, Creation and moral life, if these latter are taken to be of intrinsic worth. The Adyaitin just prefers this alternative It is because he prefers it that he preaches no action too. Not indeed complete no-action before full realization of pure consciousness, but either partial no-action before that or complete no-action after that, 11 Partial no-action means that as a 11 Of course, for the Advaitin, there is no scope for action at any level beyond citta, and he recommends cessation of action even at higher sub-levels of citta. Whatever look like vidhis at these higher levels and sub-levels he has explicitly called vidhicchayas, and all apparent willactivities like dissociation (vairagya ) at these levels and sub-levels he would regard as of the essence of knowledge. What we are claiming in the text is that even if these will-activities are not translated that way, even then no-action would be an alternative valid doctrine, en alternative, say, to Tantra and German transcendentalism.

Page #324
Kalidas Bhattacarya particular stage of subjectivity is attained we need not repeat the good actions that were needed for coming up to that stages, though other good actions are necessary for further progress along the line Complete no-action means that with final realization of pure consciousness there need not be a turn-back to objects and, therefore, to will. It may be noted in passing that actions necessary for coming up to particular stages of subjectivity are necessary as only extrinsic means. Realization at whatever stage is sui generis it is subjectivity (at the ultimate stage, consciousness) discovering itself. The Hegelians have spoken of another type of concrete freedom It is freedom enjoyed in all theoretical pursuit of Nature--the freedom of Science. In so far as Science is a dispassionate study it is free, and in so far as it is rich in content it is concrete-at least more concrete than the Advaitin's pure consciousness which either has no content or, at the most, looks dispassionately at one, as in introspection The Adva1tin, however, would reply that introspection's dispassionate 'looking at is just a step for it to realize its in-itself and that once this in-Itselt is realized there is no need felt to turn outward and Jook at the contents once again, even to study them dispassionately. This does not, of course, prevent anyone from coming out of the shell One may choose not to remain engrossed in the bliss of self-awareness but come out for dispassionate study, as in Science. But that, at its best, is only another alternative which the Advaitin simply does not prefer. There is a third alternative too--one advocated by the Tantrikus and probably also by Hegel. It is that every upward process of realizations of pure subjectivity is, in that very process, equally a downward free construction in knowledge and creation through will The Advaita has no preference for this alternative. Regarding ultimate alternatives there is no 12 This upward process is as much of partial realization as of symbolic de construction or de-creation.

Page #325
A Modern understanding of... scope for logical decision Whatever decision one takes is either existential or pragmatic, 31 C To turn now to the third question (c) asked in p. 18, as to whether consciousness is at all realizable in dissociation from mental states Many philosophers in India and the West have denied this possibility. They cannot understard how there can be mere consciousness which is not some cognition, some feeling or will. According to them, these states are themselves modes of conscionsness, and they are modes exactly in the sense in which red, blue, yellow, etc. are modes of colour. There is no meie colour, they say, apart from these modes, and so is the case with consciousness. The Advaitin would reply that such a thesis could at all be entertained if consciousness-subjectivity were regarded as an object-to be more precise, an objective character of mental states But that it is not so is clear, as we have seen, from the analysis of introspection as subjectivity proper realizing itself as freed from the mental states that are introspected. The Advaitin has also shown that the apparent objectivity of these states is really either their objective phosphorescence or introspection remaining undistinguishedly fused with them. In other ways too the Advaitin has sought to demonstrate this transcendent character of consciousness. One of these is the analysis of dreamless sleep, another of the phenomenon that we sometimes know a thing as unknown, a third the analysis of error detected as error, and so on From the commonsense objective point of view, none of these phenomena are as intelligible as they should be, involving as they do inescapable consciousness from that standpoint, and the Advaita idea is that a correct analysis of these phenomena that could keep aloof from the contradictions would go to prove that there is consciousness dissociable, to various extents, from mental and semi-mental states. Let us see how.

Page #326
Kalidas Bhattacarya On awaking from dreamless sleep I feel sure, we are told, that during the period of that sleep there was no mental state. 13 We are told also that this assurance relating directly to something that is past cannot but be a case of memory. But nothing that was not once known can possibly be remembered. It follows that the absence-of-all-mental-states that is now remembered was somehow known in that dreamless sleep, fiom which, in turn, it further follows that this knowledge of could not have itself been a mental state, all mental states having been, professedly, absent then. It must have, therefore, been mere consciousness standing aside all mental states. This knowledge of was but introspection, it being presumed that it introspection can reveal a positive mental state, it can also reveal the absence of all such states. 32 This absence as revealed in dreamless sleep is, according to the Advaitin, the primaeval object, logically the first object of introspection as its (introspection's) self-negation-a selfnegation that forms at the same time a dark positive ground capable of developing, in other interests, into different stages of objectivity and also into detailed objects Objectivity as this primary self-negation cum dark positive ground is precisely what is known in Advaita as maya 14 The second phenomenon that the Advaitin analyses is what he calls 'knowledge of a thing as unknown'. Normally, when we know an object as such and such, some aspects of it are, in the same cognitive situation, implicitly admitted although they cannot be said to be known in the way one knows that object as such and such. The reality of that object, for example-meaning by that its being there (for whatever 13 The word 'mental state' is used here in a wider sense, covering submental states like percept, body-sense, etc 14 We are also told by the Advaitin that on awaking from dreamless sleep we remember another thing also It is that there was a feeling of peace (bliss) too during the sleep The important point to note in this connexion is that according to the Advaitin this feeling too is no mental state. Really, it is non-different from pure consciousness.

Page #327
A Modern Understanding of... period) prior to the cognition-is admitted this way. It cannot be said that this prior being is not known, for it is admitted, however, implicitly, and admitted quite as much as the object in the form 'such and such' Nor is that prior being perceived or remembered or inferred. Not inferred, because any such inference would presuppose its admission in some other case It is, therefore, known as unknown, meaning that its knowledge is not through any mental state In contrast, its being now and such and such may be said to be known as known, and the only intelligible meaning of this latter phrase is that these aspects are known as revealed through mental states. From this, again, it follows that there is a kind of knowledge, however mysteriously related to the object known, which is independent of mental states altogether This precisely is the Advaitin's pure consciousness as knowledge proper which not only, as already seen, reveals mental states direct but, as just seen, somehow reveals other things too direct, ie. without any mental state intervening as a medium. 33 Not only the prior being but the very being-the inde pendence of the objects, its thinghood, is also known in the same way, known, in other words, as unknown. Empirically, the Advaitin is not an idealist. he, like any normal man, admits the prior being and independence of the object known. He only insists that though both the object as such and such and its prior being cum independence are known and, therefore, undenied so far (rather asserted, as against the Vijnanavadi Buddhist), the two sides are known in two different waysone known as known and the other known as unknown. Demands too that, we have held earlier, emerge from time to time on the pathway of progressive realization of pure impersonal consciousness are known as unknown. The only difference between these and the other things known as unknown is that while demands, initially known as unknown, come later to be known as known, this cannot be said of the other things that are known as unknown. And, secondly, when the demands higher up on the path of progressive realization

Page #328
Kalidas Bhattacarya come to be known, that knowledge is not mediated by mental states. Indeed, whatever a matter of inalienable faith may be said to be known as unknown, there being on some occasions a felt need, and on some occasions none, that one should put in best efforts to niake it known as known inalienable faiths are all of them of cognitive impoit Non-cogoitive faiths are those which are dispensable Questions and searches, too, are cases of knowing something as unknown, provided the questions are not silly and the searches not uniegulated, 1. e unbacked by guidiog hypotheses. That about which one asks a relevant question is already known, and similarly with what is seriously sought after, 1* And, yet, in either case it must at the same time be also unknown, tor were it not unknown there could not be question or search at all It cannot be said that some part or aspect of the thing was known and some other part unknown If by that is meant that only the part which is unknown is questioned or searched after, the difficulty would be tnat if this part be wholly unknown there could not be ques. tion or search Nor can it be said that this part itself is partly known and partly unknown, for the same difficulty would arise with regard to this latest unknown part. Neither, also, can it be said that the question is not about, and the search not for, any part, but about or for the whole thing considered as with the unknown part True, when we ask a question 16 about a thing it stands partly known and partly unknown. But that alone does not occasion the question The question about a certain character of a thing necessarily presuppose that the possibility of that character in that thing is already known, the question that is raised being about its actuality, and between possibility and actuality the relation is not that of a part and a whole. The content in both the cases is absolutely 15 Perheps there is not much of difference between relevant question and serious cognitive search. The Sanskrit term Junasa' stands for both 16 And similarly in the case of search.

Page #329
A Modern Understanding of... 35 the same. Further, all questions are not about whether a known thing (actually) possesses a certain character or not Questions like 'Are you coming?' may with some effort be translated that way and questions like "What are you think ipg?' may be dismissed as casual and, therefore, not serious But what about liic question 'Is theiu God? or the very question itself " What about the question Is tliere God'"" The latter is, of course, a second-level question and 111. like corresponding luigher level questions, be dismissed as merely formal. But the question 'Is there Cod!' is unau:hi. guously a first-level one and yet not about some character of a thing Existence is no character of a thug, the Clcrtice is clearly about the actualization of a possibility--the content remaining unchanged, which means that the content stands known. Only, when theie is question it is known as unknown Tlie content of every question and search is thus known as unknown. There is another case of knowing something as unknown In the case of error detected as error, when, for example, in the rope-snake illusion the snake is now known as false and the rope as what was truly there, the snake that was percen ed earlier can only be said to be what was known as not hnolin as unknown If the snake was kaowo and was yet not 1031, what it all comes to is that though it as snake was known its prior being and independence were not known. Rejection now of that spake means that it is denied to have been known as unknown, though there is no denial of it having been known Normally, when a thing is known as real it is known as known as unknown, meaning that it was not merely presented as an object but also that its prior being and independence (thin ghood) were known too, and these latter, we have seen, are known as unknown. True, in normal unreflective cognition the object is not known explicitly-us real. It is only in contrast with illusion detected as illusion that we feel retrospectively aware that in normal unreflective knowledge we implicitly knew the reality of the object, meaning at least that its reality was not denied. Illusion unravels for the first time, the mysteries of normal unreflective cognition.

Page #330
Kalidas Bhattacarya In all the cases mentioned above-from the cognition of an object as real to illusion detected as illusion-there is knowledge of something as unknown. Only, in the case of illusion detected as illusion one comes to be aware of this 'knowledge of something as unknown' through its denial Again, as much in the cognition of an object as real as in the cognition of it as false, knowledge of X as unknown is a type of knowledge (of X) which is free from the intervention of a mental state. As knowledge in these two cases has nothing to do with a mental state, it means that what we have here as knowledge is mere consciouness As differentiated from the pure consciousness experienced in dreamless sleep, it does indeed still refer to an object X that is known But this reference is as free as introspection referring to a mental state Besides, even pure consciousness as dreamless sleep is not without all reference It refers still to the absence of all mental states, absence being specifically mentioned as an object 36 All the cases mentioned above-from dreamless sleep to illusion detected as illusion-understood in the ordinary way people understand them, involve some basic contradictions. In dreamless sleep it is knowledge of the absence of all knowledge, in the other cases it is some form of knowledge of a thing as unknown. The only reasonable way to get rid of such contradictions is to recognise levels or types Some present-day linguistic analysis and symbolic logicians who recognise types just for this purpose have yet understood them as only levels of consideration (in there terms, levels of language), intending thereby that there are no corresponding levels of realities, some realities having higher ontological status than some others. This they could not admit because, for various reasons they were committed to the empirical-the perceivable--as the only level of reality Free from that inhibition17, the Advaitins 17. This does not mean that transcendentalism is more naive than empiricism. In the history of philosophy, both Indian and Western,transcendentalists and empiricists have always argued with one another Even so in the present days Only it is a matter of accident

Page #331
A Modern Understanding of... - and, for the matter of that, Indian transcendentalists in general, and many too in ths West- understand the levels to be levels of reality too, the higher being at least more real than the lower, if not rejecting it altogether it is more real because it is more of the essence of the lower, and essence is that which at the higher level of reflection is distinguished out and found to be such that the content at the lower level can be represented in its terns as a logical construction These transcendentalists do not deny that the levels in question are levels of consideration, but all considerations must be of some content taken, at least implicitly, as real, unless there are explict reasons to the contrary. The higher level consideration is not of a mere lower-level sentence The content here is what that sentence is a statement of, 1.e a real, and not merely that, in consideration at the higher level the lower-level real has been transported to that higher level, having undergone necessary changes to suit that higher level. The higher-level consideration, even as referring to the lowerlevel real, reveals certain features of it, constituting its relative essence, which were unsuspected before and which cannot be detected by that lower level consideration. A higher level consideration is not, again, a co-ordinate consideration of the same content from just a different angle. For, first, it is already taken as a content of that higher-level; secondly, a different coordinate consideration does not reveal features unsuspected before; thirdly, no account of the content from the point of view of one such consideration can be translated into the language of another; and, fourthly-what is of impor. that modern people are more favourbly disposed toward the empirical than toward the metaphysical. This may be due to the influence of Science in modern days. But even then Science and its present-day canvassers--I mean the contemporary empiricists have to settle the 16sue between perception (observation) and logic One cannot serve both these masters at the same time unless one of these is somehow subordinate to the other. The grestion of questions today 18 which to be subordinated to which? The issue started from the days of Kant and remains unsolved to this date.

Page #332
38 Kalidas Bhattacarya tance here-contiadictions met with in one such consideration cannot be removed by anotlier. Basic contradictions met with in a first-level consideration can be removed, if at all, in another higher-level one, and it is removed there because the contents now is viewed in its essential transcendent character, the accident being viewed now as either the self-negation of that transcendent character or as its functioneither symbolic construction, the essence just symbolizud in the language of the accidental, or created by the essence-as-transcendental-will just to demonstrate the Freedom of that essence in another fashion If, therefore, in oui present case, knowledge at the ordinary empirical level involves such basic contradiction it can be freed from that when in its essential form it is understood, at a higher-level, as non empirical, 1.e as non mental--when, in other words, it is understood as autonomous pure consciousness Kant's apriorities are the appropriate contents of pure consciousness at different higher levels. Advaita is concerned with pure consciousness itself-either in its free reference at the level of ( spiritual ) introspection or higher up as over-personal consciousness, God, limiting itself into pure individual centres of subjectivity and symbolizing itself, through giades, into the world of objects, including mental states, or, still higher up, as the self-contained impersonal pure consciousness withdrawn into itself It must be noted, however, that ways in which the Advaitin has sought to demonstrate the separateness of consciousness, viz. through the analysis of dreamless sleep and of the cases of knowing a thing as unknown, are none of them convincing of consciousness has not already been understood as subjective in the sense of being dissociable from mental states, and, therefore, as virtually separate from them. There are people, for example, who hold that consciousness, even as introspection, is an object among objects, its subjectivity, like that of any

Page #333
A Modern Understanding of.. other mental state called cognition, being only a relationa character explicable as its being in a cognitive situation along with another which, as in relation to it, 15, technically its object. Such people, unable to recognise any intrinsic subjectivity of consciousness, would interpret dreamless sleep, if there is any according to them, as only a total blank, not even with some consciousness of it at that stage Awareness of this blank on awaking they would never call its memory or retrospection, but either the memory of what was just be. fore the blank coupled with the normal experience on awaking or, in case the period of dreamless sleep is very short, that noi mal experience along with the experience that was before the blank, not the memory of that experience The former alternative is maintained by those who hold that it is introspection which reveals an experience and the latter by those who hold that mental states are themselves self-revealing, In the former case the memory of the pre-sleep experience esta. blishes the continuity of that experience with the post-sleep one and thereby proves the blank between the two, assuming, of course, that memory refers to the past as past and direct experience carries with it its presentness as an overtone. In the latter case, the blank period being very short, the presleep experience continues with the post-sleep one and thereby exposes the blank, quite as much as two quickly successive sounds expose the aching void in between, or as a ring perceived presents the empty space it has bounded. If the gap be long, the pre-sleep experience may be taken as revived in memory. Some of these philosophers may even deny the so-called dreamless sleep altogether as a figment of imagination. J As for the so-called 'knowledg of something as unknown,' those who are not prepared to admit consciousness as subjectivity in our sense will not hesitate to interpret each of the cases mentioned differently. Reality of an object that is known, whether that reality consists in its being prior to its cognition or in its independence (thinghood), they would not,

Page #334
Kalidas Bhattacarya for example, understand as itself in any way known as a separate item, but as just being a postulate of all knowledge, meaning that it consists just in that object being known. Reality of a thing known is, according to them, no content that is known : 1t is neither an immanent part of the thing known nor any content transcending it. The proposition 'An object is real is equivalent, according to them, to 'An object is known.' Demands (cognitive faiths) and questions too they would interpret in simpler ways, Knowledge of these is no doubt knowledge of possibilities, but they would not take possibility (possible object) as belonging to a higher level For them, there are no levels, either of reality or even of consideration. A possible object, according to them, is only an object that is known by thought, ie inferred If by 'actual object' is meant an object that is known directly, in perception, as present before me, now and here, a possible object, in contrast, is one that is not so known either because it is not here and now or because, though it is here and now, I fail to perceive it, and that too either because there is some additional factor - some defect or some obstruction -or because it is constitutionally unperceivable Except for this difference, the actual and the possible have the same ontological status There is no level-distinction anywhere, not even the level-distinction of consideration These thinkers are not worried over basic contradictions which, others bold, have only to be got rid of by distinguishing between levels (types) of consideration (language). They entertain an interesting attitude toward such basic contradictions. They hold that though one must try one's best to get rid of contradictions, if in spite of our best efforts we, in our normal objective attitude, cannot get rid of some we have to put up with them as final inexplicabilities, as inexplicabilities which are after all given. Because of these basic paradoxes they are not prepared to give up the normal objective attitude and indulge in all sorts of mystic flights in the subjective attitude the transcendentalists recommend.

Page #335
A Modern Understanding of.. These pan-objectivists are so far well-entrenched. True, the transcendentalists have, with their distinction of levels in the subjective attitude, got rid of the basic contradictions, But if there is no justification of the distinction of levels and that subjective attitude on other independent grounds, postulation of these in deference only to these paradoxes would only be ad hoc Further, these pan-objectivists have no prior idea as to what this new attitude and level distinction are precisely and in their details 18 No doubt, the basic contradictions, are got rid of, as we have seen, if level-distinction is admitted. But, then, in order to dislodge these pan-objectivists from their uni-level objective standpuint we have to offer independent grounds for leveldistinction and for going over to the subjective attitude. In the first two chapters of this work we have elaborated these very grounds. The Advaita rejoinders to pan-objectivism, developed in this section, are based on those independent grounds. E A question is often asked as to whether consciousnessat least I-consciousness, specifically-can be separated even from body. Dialectical materialists hold that all forms of consciousness are somehow linked inseparably with physiological complications, though consciousness has, according to them, a cycle of life all its own, as reflecting or reacting upon, in specific manners, bodily or extra-bodily stimuli. Others, less revolutionary, hold that at least the sense of personal identity is no other than that of the identity of body. To the Dialectical Materialist Advaita would reply as follows: First, Dialectical Materialism has not distinguished between pure consciousness and mental states, and, secondly, whether 18 Many of them would also dismiss the idea of 'levels of considera tion (language)' on the ground that a higher-level consideration of a sentence of the lower-level will not really solve the paradoxes which they are meant to solve. For, the paradoxes do not concern the use of language only.

Page #336
42 Kalldas Bhattacarya distinguished or not, consciousness has been understood throughout as an object, though otherwise qualitatively different The question of linking consciousness to complications of body disappears altogether as soon as it is realized that it is subjectivity, 1 e. freedom either from all that is object or in itself. As object, consciousness can at the most be understood as an adjectival fringe of a highly complicated set of matter, called body; but as soon as these fringes are found to have specific behaviours of their own, irrespective of body, they, howsoever manipulable cybernetically, appear to have attained a dignity of their own which is none other than their realiza tion of freedom, to whatever extent, from what they are said to have originated from. Dialectical Materialists themselves have admitted this freedom. Indeed, their whole objective is to curb this freedom, to keep it confined to the interest of the matter it has originated from, to utilize it only for the well-being of matter (the material side of man), not to destroy it and degenerate into a lower level of evolution From the point of view of genesis the concept of evolution may even connect these behaviours, through lower stages of evolution, with even microcosmic matter, but the old problem of emergent vs mechanical evolution remains unsolved The inevitable logic of the theory of emergent evolution is that what emerges in a distinc., and so far free, form had been at the lower stage undistinguishedly fused, being distinguished out only at the higher stage. Emergence of X cannot be understood except as X realizing itself in freedom. Unless this is admitted there is no getting away from hiatus after hiatus, and the unity of matter, which these Dialectical Materialists so much bank upon, disappears. The only claim of the Dialectical Materialists that is reasonable to a large extent is that the movements of the newly emergent consciousness, which, if left to themselves, would build novel idealistic superstructure very likely to run counter to the interest of the genuine material base, should be constantly braked and put into the service of that base. This re

Page #337
A Modern Understanding of... minds us of the Kantian attempt to see that reason works as .empirically real', however 'transcendentally ideal' it may be. But the difficulty is that despite our best efforts it goes on exercising its transcendent freedom, and that in a way not always prejudicial to the real interest of matter, unless of course the interest of matter be just to deny the freedom of the transcendent Inconscient or even half-conscient matter cannot judge what is of real interest 10 jt. A judge must rot be a party to the ongoings of what he is a judge of All judgement has to be dispassionate, which means that the judge qua judge stands outside these and is free so far True, such judges, with their active freedom, may do infinite harni, but that is because in that regard they have only the poner of freedom, not its dispassionateness Kant who is otherwise so much for keeping reason within empirical limits has yet con tended that when it is a question of practical reason it defits that control and is yet our best friend and guide in practical life. He recommends its control only in the theoretical field of science. The only drawback of his account of theoretical reason is what he has quite dogmatically insisted on similar restriction even for other uses of theoretical reason It the account ibat we have given till now of Advaita philosophy is all right-and we have tried to show that it is--the charge of dogmatism which kant brings to bear upon philosophers known as rationalists would thus recoil on him, provided the metapbysical is understood as dealing not with pure objects (relative or absolute ) but with pure consciousness (relative or absolute ) Indeed, his first Critique is itself an account of the behaviours of pure theoretical reason. If he has not called that account metaphysics, this is only because these behaviours he understands as mere (transcendental ) presuppositions (postulates ), not as existent But we have seen how the Advaitin would react to this position. Pure consciousness, theoretical or practical and in Advaita Vedanta we are concerned with theoretical pure consciouness -is thus free of all material (objective) limitation Dialectical

Page #338
44 Kalldas Bhattacarya Matrialists are sometimes afraid that such freedom may take a man wliolly unconcerned with the world, freedom amounting only to a secluded enjoyment of its pure being The Advaita reply to this we have already seen. One may, it is true, retire into his secluded free being, but one need not. What is more important for him is that one cannot freely respond to objects unless one has realized freedom in itself Free response to the world of objects is to have it as a free construction or creation, of course, through stages At whatever stage he is freely responsive, this is made possible by the amount of dissociation (freedom) he has attained As against th: less revolutionary of materialists - those, viz., who hold that at least the sense of personal identity is no other than that of the identity of one's body, the Advaita reaction is simpler. Advaita would never object that the individuality of pure subjectivy (pure l-consciousness) is vitally related to that of one's body, but he will not say that it is unqualifiedly derived from that With regard to body, the notion of individuality is ambiguous. Each body as a physical thing has its identity like any other thing of the world But that does not make it as individual as my body. I cannot claim any body to be individual in the sense of its being my body. Individuality, in this other sense, determines whether it is my body or yours or anyone else's. Otherwise, whatever body is there could be claimed as my body. But if so much is granted it is only a small step to see that the individuality of my body is because of I the individual which ultimately is I the jivasaksin, and similarly with your body, etc. At the same time, however, I the jiva-saksin is individual so far only as it refers (freely) to the world of mentals (mind) called mine and through that to the body called mine. What it all means is that the body and the mind are as much body and mind as also mine So far, the concepts of I the individual and that mind and body imply each other. When the Advaitin claims that the individuality of the individuated pure consciousness derives ultimately from that body and mind they

Page #339
A Modern Understanding of... mean this inter-implication, with, of course, contextual emphasis on body [ Besides, mind, according to them, is a subtle (suksma) form of body.] But logically before that, pure consciousness had had to individuate itself Pure consciousness as the impersonal absolute has no reference (not even free reference) to that body, it being referred to only by the individuated pure conscious, the pure I As, again, pure im personal consciousness cannot individuate itself without the resulting individual referring at the same time freely to that body and mind, the pure I and that body and mind should be regarded as simultaneous developments. Only, the pure I is but that impersonal absolute self-delimited (self-individuated), while that mind and that body are symbolic representations of the I. 45

Page #340

Page #341
SOME IMPORTANT EPISODES IN THE VASUDEVAHINDI AND THE RECONSTRUCTION OF THE BRHATKATHA J. C. Jain (Abbreviations used BK-Bgharkatha; BKM-Brhathathamai jari, BXKSBrhatkathaslokasangraha, JHP-Jinasena's Harivamia purana. KISS-kathasarit sagara, MKH-Majjhimakhanda (MSS), TSP-Trisastisalakapurugurantu VH-Vasudevahindi) Introduction In order to reconstruct the content and form of the lost Brhatkatha (BK), we can begin by stripping the Vasuderahindi (VH) version of the major tales of their obvious additions and distortions and compare the resulting "core" stories with their counterparts found in the Brhatkathaslokasangraha (BKSS), and the two Kashmirian versions : the Kathasaritsagara (KSS) and the Brhatkathamanjari (BKM), as well as with other Jaipa sources. There are several key episodes in these works that when carefully pieced together, reveal a clear framework of what could have been the original tale in the BK, Madanamanjaka's Story In the BKS and Kashmirian versions, Madanamanjuka 18 clearly one of the most important female characters. Her kidnapping is the initial mainspring of the entire narrative, the first event that leads to all the other adventures in the life of the hero Natavahanadatta, since it is to get her back that he undertakes his fantastic journey in the first place Of course Madapamanjuka fulfills the first prerequisite of an Indian heroine by being extraordinarily beautiful. She is called even more lovely than the famed Gandharvadatta 1 At I BKSS (XX.333).

Page #342
48 J. C. Jain a crucial moment of awakened manhood and responsibility, that is when Naravahanadatta is being consecrated heir apparent to the throne, he sees Madanamanjuka for the very first time He is immediately struck by her startling beauty and natural charm, His narrative description of the girl has an originality and colour lacking in some of the other stereotyped images of female beauty which abound in his story. Madanamanjuka, he reports, is dressed in flowing white pearl pendants, looking like the autumn with its white geese and the brilliant flowers of the kasa grass; her hair hangs loosely down her back, making her resemble the dawning day when darkness still lingers beyond the western mountains She is youthful but fully-grown, and though appearing calm she is full of passion like a river at the end of the rainy season." Naravahanadatta comes to cherish Madanamanjuka, his first great love, more than his own life, the way Krsna cheri shed Rukmini. And very importantly, Madanamanjuka is the only one out of his numerous wives who is crowned with him and in the end occupies a seat with him on the royal throne The justificaiton of this deed forms one of the most interesting and "controversial" scenes in the KSS. In the BKSS, the character of Madanamanjuka is continuous and consistent. She appears in three separate sections of the long tale: first as a young girl of courtesan class who attracts and wins the hero Prince Naravahanadatta, then later as his beloved who is abducted by the wicked Manasavega, and finally in the KSS (since the BKSS is imcomplete here), the happy reunion and honouring of Madanamanjuka occurs. These major episodes are broken by many unrelated adventures and marriages of Naravahanadatta, but Madanamanjuka still remains in a strong highlighted position throughout the long tale. In the VH, on the other hand, what appears as Madanamanjuka in the other versions is ludicrously broken up into two 3 KSS (68.5). 2 Ibid (VII. 6-8). 4 Ibid. (110. 68-76).

Page #343
Some Important Episodes 99 totally unrelated chaiacters, strangely enough spanning two generations. 8 Suhiranna, the courtesan lover of Vasudeva's grandson Samba (the son of Krsna by his queen Jambavati), and somasiri, just one of the beloved spouses in the long line of Vasudeva's own wives The introduction of Madanamanjuk, in the BKSS and of Subiranna in the VH are almost identical. Both girls are daughters of a harlot ( Kaliodasena 10 the VH and Kalingasena in the BKSS ), both fall in love with the hero at a young age, and then, disappointed in love, want to commit suicide Elch is then brought together with her beloved by the stratageni of friends, eventually married to the hero, and has her status raised to lawful wife. The details of the narration are also strikingly in accord the ciicumstances of the prince's birth, his participation in a dance competition, the division of men according to wealth, religion, and pleasure, the entry into the prostitutes' dwellings, entertainment offered by Bhogavati (Padmadevika 10 BRSS ) and the narration of her mistress' suffering, Buddhisena's (Gomukha's in BKSS) message to the pripce, and the explanation about the origin of prostitutes; al} these elements match perfectly between the two versions There are, of course, minor deviations in detail between the two versions as well.' But except for the striking fact tha 5 In the Harivamia purana by Jinasena (19.34) a similar contradicta is revealed when Samudravijaya, the elder brother of Vasudeva, make his younger brother sit on his lap, although Vasudeva is supposedly by then a grandfather 6 After conceiving the child, Samba's mother Jambavati dreamed that Krsna gave her a necklace. In the case of Naravahapadatta, his mother Vasavadatta dreamt that she was taken to the land of Kubera, who presented her with a jewel possessing 26 pearls (BKSS, Y 41-44) The four friends of Naravahanadatta in the BKS can serve as an example. They were Haribikha, Marubhutika, Gomukha and Tapantaka, and were all song of king Udayana's ministers, appointed later as Naravahanadatta's ministers at his consecration as royal prince Strictly speaking, these should have been the friends of Vasudeva in the VG but surprisingly enough they are transferred to Carudalta as bi

Page #344
50 J. C. Jain TI Suhiranna has been soatched from the real hero Vasudeva and transferred to his grandson Samba in the VH, the two versions are so much alike in the basics that there can be no doubt of their deriving from a common source, which is most likely the famous BK of Gunadhya This transferral of character roles is a perplexing matter, and we can only surmise that it has something to do with the uncertainties surrounding Madanamanjuka's origin, and the religious implications involved in her purification The story as it occurs in all the versions includes a justifying "history" of courtesans, in VH this appears with regard to Suhiranna, in 110 way do any doubts of purification threaten the real hero Vasudeva The author of the VH was perhaps trying to place some ritual distance between the courtesan and Vasudeva by removing her to the relatively innocuous role of Samba's lover. A deeper insight into the reasons for this can be found in a closer examination of the appropriate scenes as they appear in the KSS, which contains the most complete version of the Madanamanjuka story A very revealing conversation between King Udayana and his queen Vasavadatta concerning the approaching marriage between Madanamanjuka and Na ra. vahanadatta is recorded (34 52-58; III, 132) The king says, "I know this Kalingasena is a heavenly nymph who has fallen to the earth in consequence of a curse, and her daughter Madapamanjuka born to her is also heavenly and of wonderful beauty So this girl, being equal in beauty to my son Naravabanadatta, ought to be his head queen" The queen answers, " What similarity can there possibly be between this son of yours, of pure descent on both sides, and the daughter of Kalingasena, a girl whose mother is unchaste?" companion friends, adding a fifth, Varaha, to the list Varaba has practically no function and has possibly been substituted to replace Naravahanadatta-Tamantaga of the VH 18 Tapantaka in the BRSS, Tamo ataka in the JHP and Parantapa in the PKK (Punyasravakathakosa), Harissha of the VH is Harigikha in the BKSS and Harisimba in the BKK (Byhatkathakosa) Also see KSS (23 55-57)

Page #345
Some Important Episodes The king replies, " But some god seems to have entered me and is forcing me to speak. And I seem to hear a voice uttering these words from the heavens 'This daughter of Kalingasena is the appointed wife of Naravahanadatta ' More. over, Kalingasena is a faithful wife of good family, and her reproach of unchastity is undeserved since it has arisen from the influence of actions in a former birth" In this scene an unknown force is apparent.y trying to defend Madanamanjuka through King Udayana Later og in the account ( 34 234-239, III, 146). Udayani summons his ministers to discuss the matter He is obviously still uncertain as he informs them, "Kalingasena is impatient for th: marn age of her daughter What shall we do? The people think that this excellent woman is unchaste; and we must certainly con sider the people. Did not Rama long ago desert queen Sia for this very reason, although she was perfectly chaste? We should therefore let Narayaban datta himself decide what to do, and marry Kalingasena's daughter by the gandharia ceremony This seems to be a practical way out of the dilemma, since a gandharva ceremony would not emphasize Madanamanjukas status or cause any problems But while they are all debating with each other on this matter, a stronger force decides the case once and for all, for all of a sudden the voice of Siva is heard from the heavens saying. "The God of Love, after being consumed by the fire of my eye, has been created again in the from of Naravahanadatta Then, pleased with the ascetism of Rati, I have created her as his wife in the form of Madanamanjuka. And dwelling with her as his head wife, Naravahanadatta shall exercise supreme sovereignty over the vidyadharas for a kalpa of the gods, having conquered his enemies by my favour" Of course this supreme contirmation from Siva himself nacides the matter Naravahapadatta and Madanamavjuka are de" born "pair, reincarnates of the gods, part of the indisputable divine order, they deserve the most elaborate and official marriage Ceremony But this is exactly the problem the author of the VH faced he could not possibly accept such an outcome determined

Page #346
J C Jain by Siva, supreme god of the Hindus; besides, the entire scene involves a touchy and problematic question of purity better spared Vasudeva A very mild kind of counterpart confirmation does occur in the VH, when Samba's father Kanha (Krsna) consents to Suhiranna remaining "in the services" of the prince (sevatu nam Suhiranna), i e. as Samba's courtesan However in doing so he refrains from dismissing her simply as an unchaste girl : instead, Kanba calls the girl his daughter-in-law, and says that she will eventually be honoured later along with the other princesses. The scene is not nearly as dramatic or powerful as Siva's total confirmation from the heavens, but it serves its purposes and is in keeping with the far more restrained and pious tone of the VH. And although Suhiranna does honourably marry Samba along with 108 other princesses, Vasudeva himself later accuses his grandson of being a frog 1 a well" for being too easily satisfied with the women that come to him so readily 52 The Continuation of the Madanamaojuka Character in the VH The character of Madanamanjuka as she appears in the BKSS is further taken up in the VH by Somasiri, Vasudeva's 12th wife (chapter Somasirilambha) His marriage to her is perfectly ordinary and stereotyped Vasudeva saves the beautiful Somasiri from the tusks of a mad elephant, and in gratitude the girl's father gives his daughter to Vasudeva in marriage The next chapter (Vegavatilambha) begins as usual, with Vasudeva happily enjoying pleasures with his present wife, here Somasiri He wakes up one morning to find his beloved missing. After much anxious and futile searching, Vasudeva has to assume that Somasiri is mad at him for some reason, and is hiding on purpose Her family suspects that perhaps she might have been abducted by some divine being, covetous of her beauty, Vasudeva becomes so unhappy and upset that he 8 An explanation for abduction is given in the BKSS (XII 11-22) by Madanamanjuka's mother Kalingasena. she was singing a song to her little daughter-"Come, O vidyadhara, take this beautiful daughter

Page #347
Some Important Episodes withdraws from all his usual occupations and loses all desire for food and drink 9 This episode has an exact parallel in the Bass (as well as the KSS and BKM),10 when Nara vahunadutia s teloved Madanamanjuka suddenly disappears. Both versions then become even more similar in the appearance of Vegavati, who has taken on the form of the missing wife and appears on the scene as a godsend Vasudeva is overjoyed to see his lost love once again, but she restrains his attempted embraces by explaining that she had kept silent due to a vow of self-restraint, and now to fulfill the vow she would have to go through the marriage ceremony with him. In the BKSS Madanamanjuka says that her unfulfilled vow had been to feed the yahsa instrumentul in uniting her with Naravahanadatta in the first place, to do this they had to celebrate their marriage before offering obla. tions to the diety.11 So then Vegavati, in the from of Somasiri in the IH and Madanamanjuka in the BKSS, is married to the hero with the help of a clever stratagem and a lot of wine. The Secret isn't revealed until one night when Vasudeva (Naravahanadatta) wakes up and finds the beautiful woman in his bed totally different looking than his beloved Somasiri (Madanamanjuka ).19 Then follows Vegavati's long explanation of her brother Manasvega's abduction of Somasiri (Madanamanjuka) and his futile attempts to seduce the virtuous girl, as well as Vegavati's own decision to transform herself and approach of mine"-when the vidyadhara Manasavega appeared before ber and asked for the girl Kalingasena refused, however, saying that the child was too young to be given 9 See BRSS (XII 1 64) for somewhat more details 10 KSS (105 6-79), BKM (13. 14-59). 11 Compare the K$ S (105. 47-57), also the BKV (13 2.37) 12 - Compare the JHP (30 31) In the RSS (33.210-214) Kalingasens is deceived by a vidyadhara assuming the sbape of King Vatsa.

Page #348
J. C. Jain Vasudeva on her own in disguise, under the rather weak pretext of bringing a message from the real Somasii In the VH and Bass, Vegavati now assumes the prominent role, and the fact that she has bluntly betrayed the forloin, abducted Somasiri (Madanananjuka) is fully ignored at this point The final recovery of Somasni occurs in the VH in a very unornamented and simple way, fully in keeping with the stereotyped mirnage and description of love that had been presented before After a long separation and many various unrelated adventures, Vasudeva is finally taken to Somasu i by Pabhavati There the liero defeats Manisavega, who afterwards takes the reunited couple back to Som siri's home in Mahapura in his heavenly car 13 In contrast, the BKSS and Kashmurian versions contain very beautiful and important scenes concerning Madanamanjuka's return and reinstatenent as th: hero's spouse In the BKSS the king makes a royal decree promoting Madapaman juka from the courtesan class to the rank of a noble woman 14 In th: KSS, the final marciage cereniony between Naravahanadatta and Madanamanjuka is magnificently described, 18 and as delineated above, the justification of Madanamanjuka's pure origins is a crucial part of the scene. Naravahanadatta is so overjoyed that hz bestows all the sciences on Madana manjuka, thus letting her attain th: rank of a vidyadhar1.10 The above comparison between Somasiri and Suhiranna on the one hand and Madanamanjuka on the other highlights the differences between the Jain version and the other vers10ns of the original BK The author of the VH uses the stories primarily for didactic purposes, not always bothering to keep characters or incidents consistent (and purhaps sometimes doing the opposite on purpose, in an attempt at being "original"). The other versions, although often distorted and incomplate, nevertheless remain in form more popular and romantic. 11 13 VH, Keumatilambha Compare to JHP and MKH endings (see below). 14 XII, 83 15 34 250-265 16 108 108-122 17 See BRSS 7-11 sargas, KS'S the 6th lambaha consisting of 8 tarangas, BKM the 7th lambaka consisting of 26 sections,

Page #349
--- sve.Me posvuc The Importance of Vegavati The episodes relating to Vegavati are nearly identical in all the narratives She is a powerful major sigure possessing chara cterisitics which none of the other women do Unquestionably Vegavati's tale was also an essential part of the original BK text as well When Vegavati introduces herself to the hero as an imposter for the beloved Somasiri (Madanamanjuha), she narrates her background in detail as follows (consistent in all versions) (1) She is a vidyadhari and the daughter of King Cittavegu. ruler of Suvannabha, 18 by bis queen Angaravati She has a strong-willed brother named Manasavega, who has disputed her rights ever since childhood 2) Manasavega has abducted a beautiful earth-dwelling woman Somasiri (Madanamanjuka) and is keeping her in his pleasure garden. He does not dare violate the girl by force because of a dangerous curse upon him, 19 and he therefore asked Vegavati to try and persuade the girl to love him willingly. 3) Vegavati made the attemp, boasting of he brothers good qualities to the forlorn woman. But Somasriri (Madana. manjuka) was adamant in her refusal, and spoke only in high praise and loyalty towards Vasudeva (Naravabanadatra). 4) Vegavati promised to go and fetch the hero, admitting that to take abducted woman back herself would be a too obvious betrayal of her brother's wishes She takes 18 In the BKSS (XIV 3-5) the Vidyadhara king Vegavat ruled with his queen Prthivion Mount Asadha. Also sec KSS (105 65-67), BKM (13 2.40-41) 19 The curse applies to vidyadharas and brings instant death to him who violates a woman's virtue by force (VH 227, 14-15, BKSS XIY 89-90, KSS 105 57-72, BKM 13.2 51-52) In & similar iale found in the Karakan lacariu (6), a vidyadhara pamed Madani mara 13 turned into a parrot by the curse of an ascetic girl whose modesty he had outraged

Page #350
56 J. C. Jain on Somasiri's (Madanamanjuka's) forin and meets the hero It is obvious that Vegavati has lost no time falling madly in love with the hero herself, forgetting or just ignoring her promise to Somasiri (Madanamanjuka) In the VH the role of Vegavati after she meets the hero becomes sornewhat problematic due to obvious distortions and additions, but never theless her importance and uniqueness is clear. Instead of one lambha as usual, the account of Vegavati's marriage takes up two lambhas She also plays an important role in the Mayanuvegalanibha, which is almost 4 times as long as the Vegavatilambha. We meet her again 10 the Keumatilambha and under the name of Samals in the samalilambha Her detailed account is also given in the BKSS, the KSS, and the BKM 30 Manasavega's abduction of Vasudeva while he is sleeping with Vegavati - a crucial event in the other versions - hardly covers five sentences in the beginning of the Mayanavegalambha in the VH From then on the chapter rambles a great deal, going into the long details of a war and the brief account of the marriage with Mayanavegadeg 1 after Vasudeva helps her father to victory. Their idyllic married life does not remain so for long, however Mayanavega is upset when Vasudeva calls her by the name of his former beloved Vegavati, and she fears her husband's heart does not belong to her Later on Vegavati, assumes the form or Manasavega and at great personal peril saves Vasudeva's life, but this episode had very little to do with Mayanavega herself. The rest of the Mayanavegalaibha is obviously the work of Jain authors and not a part of the original text of the story. The long Jaip narratives of the Sanatkumara and 20 BKSS sargas 12-15, KSS chapters 105, 106, 107 and 120, BKM parts 13.2 14-59 and 135 21 The account of Mayanavega's (Sanskrit. Madanavega's) marriage is narrated in the JHP in three parts at three different places 24 77-86, 25, and 26 1-25 The account in the TSP 18 very brief. This also indicates some unclarity in the original text.

Page #351
Sotue Important Episodes Subhoma Cakravartins as well as the Jain Ramayana's are inserted here. There are other additions and discrepancies as well 28 In the following lanibha, the second Vegaratilanhha, the account of king Jarasandha has been added, who has Vasudeva kidnapped to try to advert a threatening prophesy concerning him The hero is put into a leather bag and dropped from the ridge of a mountain, whence Vegavati eventually finds and rescues him This episode is not fourd in any of the other versions at all It seems that the origipal account of Vegavati las not only been padded in the VH, but highly distorted us will, much as the single character of Madanamaujuha was spli iniw the two of Subiranna and Somasiri Although nothing is mentioned about Vegavati when Vasudeva is abducted by Manasavega in the beginning of the Mayan piegalambha, in all the other versions Vegavati becomes infuriated and wildly defends her husband by engaging in outright co nbat with her own brother Curiously enough this important episode is totally left out here in the VH, and instead the very same scene appears in a totally different context in the Samalilamblu The situation is such . Once when Vasudeva has been sleeping with his wife Samali, he realizes all of a sudden that someone with a face very similar to Samali's is carrying him away. He guesses his abdu ctor must be Angaraka, Samali's brother Angaraka boasts that Vasudeva cannot do a thing to defend himself, since he lacks the nacessary magic power But then Samali herself appears on the scene, declaring to her brother "If you do not leave my husdand alone I shall be obliged to abandon my relations of a kinsman to you" Angaraka takes the challenge and 22 Compare the story of Ramayana narrated by Vegavati to Nara vahanadatta, KSS 107 12-26 23 For instance, the three lambhas of the VH narrating the marriage accounts of Mayanavega, Vegavali and Balacanda have been summarized in the 26th sarga of the Harivamsapurana of Jinasena (JHP Madanavega's account in 1-25, Vegavati's account in 26 46, and Balacandra's account in 47-56 Again this shows some disarrangement of the original narration.

Page #352
58 J. C. Jain they begin a vicious fight, exploiting the magic powers to the full They slash at each other with their swords, cutting cach other into pieces, only to have new images of each other immediately appear out of the old This account of the un usual combat between Samali and Angaraka tallies exactly with the fight between Vegavati and Manasavega narrated in the BASS4 and KSS 26 The description regarding Vegavati is very much in keeping with her character as poitiayed so far, fitting in perfectly with the other events in her life, including the difficulties she had always had with her brother Manasa. vega, this fight obviously belongs originally to Vegavati's tale. It is unclear why it was transferred from its natural occurence in the beginning of the Mayanavegalambha to the Samalilainbha in the VH Sunimary of Vegavati s Prominence : In all the narrations originating from the BK, Vegavati plays a unique and important role, as we have briefly seen in relation to the tale as appears in the VH The following is an itemized summary of the ma 101 episodes concerning Vegavati drawn from all the aforementioned versions (1) L'egavati in disguise (all versions). After Somasuli's / Madanamanjuka's sudden abduction, Vegavati comes to the grieving hero in the disguise of his lost beloved She breaks the news to him and manages to remain there happily as his newly-married wife (2) Vegavati's first rescue of Vasudeva (only in VH) When Vasudeva is abducted by Suppanahi in the form of Mayanivega, Vegavati arrives on the scene and fights tooth and nail to save luim She succeeds, although in doing so she loses her own magic power, acquired with such difficulty from her father. However Vasudeva is delighted that they are now both merely earth-dwellers, and he tells her, "Don't 24 XV. 68-78, 84-104, 150-153. 25 105, 89-91,

Page #353
Some Important Episodes worry about losing your magic spell; now we can pass our time without disturbance, and can go wherever we like " (3) Vegavan acquires new (only VH) magic power from Palavanda 59 After coming into contact with Princess Balacanda, Vasudeva asks her to bestow two magic spells on Vegavati, so that she could always guard him 27 (4) The second rescue Vegavati's fight with Manusuvega tin BKSS and in the form of Samali in the Samalilambha in the VH). When Naravahanadatta is abducted by Manasavega, Vegavati is mad with grief and anxiety Her magic power tells her of her beloved husband's whereabouts. Giving up the idea of suicide, 28 she immediately goes out to search for him in the 26 Vegavatilambha, 250, 2-4 Compare the K (107 50-52), where Vegavati comes to Kausambi and falls to the feet of her in-laws and prostrates herself before her husband, crying, "While remembering you I have become emaciated, I have recovered my magic powers by selfmortification 27 Balacandalambha, 256, 5-6 28 VH, 229, 4 The idea of suicide is mentioned totally without context or explanation The circumstances can be explained fully in the BKSS (XX 329-354) Once Vegavati overhears Naravahanadatta talking to friend. He remarks "My beloved was so dear, but truly, when I g my dear Vegavati, I forgot even Madanamanjuka." Naturally Vegavati is overjoyed to hear this But then Naravabanadatta goes on, "But I will forget my second love as soon as I have conquered the third one, as 1 forgot my first love when I conquered the second Poems, women, clothes and the moon may all lack in quality, but are nevertheless taken up by people when they are new Vegavati 19 understandably crushed by this last bit of disinterestedness on the part of her gallant new husband. Her proud and fiery spirit demands something dramatic to counter such unromantic notions She decides to commit suicide, asking the idyadhara Amrtagati to collect enough wood for making a funeral pyre Compare the BKM (13.5.101-102) where Prabhavati. explaining "Having left your previous wifi the cause of her sorrow, remarks, Madanamanjuka, you started loving Vegavati, and now you ar devoted to some other woman "

Page #354
60 J. C. Jain hopes of protecting him. Then she has the terrible fight with her own brother, and manages to save her husband 2 A (5) The third rescue (only VH): Vegavati picks up Vasudeva and rescues him after he has been pushed off the ridge of a mountain by King Jarasandha's men. They are ecstatic in their reunion These are the major elements in the life of Vegavati as she appears in relationship to the hero In all the narratives (VH. BKSS, KSS. BKM) these details are recorded with remai kable similarity Such is not the case even with the famous narration of Gandharvadatta, the details of which are absent in the KSS and the BKM Although Vasudeva goes on to other adventures and other women, Vegavati always remains important to him; proof of this is his desire that she particularly should be chosen to guard him Vegavati's tenacity, courage, fierce loyalty and combined beauty and strength of mind make her a high cut above most of other women characterised in the narration. Undoubtedly she also had these qualities as well in the original Byhatkatha. 29 In the BKSS (XV 155-156) Naravahanadatta requests Amrtagati to go and assist Vegavati in her fight with Manasavega.

Page #355
DANDIN'S INDEBTEDNESS TO SUB 4NDHU Maan Singh Subandhu's influence on Dandin does not appear as much as op Banal. By Dandin's time Bana had probably eclipsed Subandhu's fame It is probably for this reason that Dandin who speaks very bighly of Bana in his Avann unilaria does not mention, along with other poets and works5, Suhandhu or his prose romance Vasavadarta, already declared hy Bana as a work which had brushed aside the pride of poets as soon as it reached their ears + He, however, speaks of a Subandhu who freed himself from Bindusara's prison by capti. vating his heart by dramatising the story of Vatsaraja and who is thus obviously a different writer from the author of the extant prose romance Vasavadata 5 He refers to the story of Vasavadatta, though there is nothing to ascertain that he hints at the story as told in Subandhu's l'asgradania Dandin punningly states in bis description of the citizens of Kusumapura in the Avantisundart that people had an insatiable thirst for the rasa of the Kadambarys, and incorporates the story of Kadambari as told by Bana, though he differs from its continuation by his son. Thus he must owe more to Bana than to Subandhu.10 Still the influence of Subandhu's punning, pedantic and striking (vakroktipurna) style can be witnessed at places in his prose romance.11 Some common words and expressions are particularly remarkable which he seems to owe to Subandhu. See, for instance, the following. The Vasavadatta 19 The AVANTISUNDARI (inclusive of the Dasa kumaracarita proper) 16 2017 - (p. 14, line 2) pua. (p. 60, line 19) pun. (2) 2017 Pazing -kaNTaka kamalanAlabaMda buSTaH (p. 18, line 1) (p. 18, line 16) (1) 99777

Page #356
62 (3) rAgasAgara - (p 59, line 1 ) (4) gurunitambavimbapayodhara kumbhapIDAjanitAyAsaMneva (p 55, lines 3-4 ) kSINatarAmupagatena madhyabhAganAlaGkakRtAm (p 56, line3 ) ( 5 ) lAvaNyapujAbhyAmitra ( payodharAbhyAm ) (p. 57, line 1 ) ( 6 ) tribhuvanavijayaparizramakhinnasya makaraketI. (p. 58, line 2) (7) kanyAmaSTAdazavarSadezIyAmapazyat / (p 67, lines 2-3) (8) nistritvamasInA na puruSANAm 129, line 2) pulomatanayeva (P 130, line 3) Maan Singh ( 10 ) madanaparavazavilAsinItulAkoTi vikaDacaTulacaraNAravindamandaprahAra prahRSTakalita ruzataH (p 132, line 5-6), navayAthaka paGka pallavita sanUpurataruNIcaraNaprahArAnurAgavazAnnavakisalayacchalana tamiva rAgamudavahadazoka | (p. 137, lines 1-3 ) (11) payodharabhAra (12) anavaratazca nAnakAlAguru parimalodgAra ( p 168, line 3 ) ( 13 ) madanAgdigdhamya makaraketo (p 191, line 3 ) (14) yuvati janadhana jaghana- (p 218, line 2-3) (15) mekhalA me khalA na bhavati (p 225, line 2) rAgasamudairiva sphuratpravAlapaTale (p 5, line 8 ) gajakumbhakaThora pIvara kucAtibhArasAdharmya viparamANu tvAd dhruvamabhantarAM bibhratI madhyayaSTim ( p 23, lines 12-73 ) saundarya pujAbhyAmiva ( payodharAbhyAm) (p 23, line 9) makara ke totribhuvanavijaya prayANazaD khadhvanim ( pp. 136, line 4 - 137, line 1 ) aSTAdazavarSa dezIyA yuvatimadrAkSam (p 170 lines 13-14 ) guru payodharabhAra - (p. 241, line 11 ); ( pp 140, line 3, 157, lines kucAtibhAra - (p 23, line 12 ) 5-6, 231, line 3) Na, na ca nistrizA. ( p. 8, line 16 ) pulomakanyakA rucira(p 48, lines 5-6) ramaNI caraNanalinatADitAzoka roSaprotsA hitA zeSavanasamAhRtaza zikara kalA vibhrameSu (p 25, lines 7-8) anavarata dahyamAna kRSNAgurubahaladhUpavurdinAndhakArAsu (p 34, lines 15-16 ) haradagdhamanobhava (p 23, line 9) atighanajaghana (p. 23, line 13) samudramekhalA khaleva ca (p 133, line 10 )

Page #357
Dandin's indebtedness to Subandhu (16) vibhAvarItimiratarakara bhAskara udayamArohati (p. 254, Itnes 5-6) (17) daivadurvilasitam (p 258, line 3) makalatribhuvanagmahaTApahAsanAvavivAda bhAskara nizundhana dvivi (p 34, lin899-10) niyanivilAmavisminana (p 193, Ihne 2', inAntavimitAni (Dusakumaraturttu. (p. 216, line 4) REFERENCES 1 For Subandhu's influence on Bana see W. Curtellieri HTANI. pp 115-132, VOJ. ], 1887, pp. 14-132, F W. Thomas HZAM XII, pp 21-33, the Doctoral thesis of the author at these lines A Critical and Comparative Study of Subandhu und Danit (Binaras Hindu University, 1965), pp 650-678. Ed TSS, No 172, Trivandrum, 1954, prefatory verse No 19, bhinnatIkSNamukhenApi citra vANena nirvyadhaH / vyAhAreSu jahA~ lAla' na myuurH|| The writers and works mentioned by Dandin in the prefactory stanzas of the Avanttsundarl are the Ramayana, the Mahabharata, Subandhu (different from the author of the extant prose romance Vusavadatta), the Brhatkatha, Maladeva, Sudraka, Bhasa (and his dramas) Sarvasena (and his Harivijaya), the Setv, Kalidash Nariyana, some blind poet (proably Kumaradasa), Bana and Mayara, some poetess (probably Vogjika) who though dark was the abode of excellent jatus and gunas, the Manovati and Damodara Harsacarita, ed. A A Fthrer. Bombay Sanskrnt and Praknt series No. LXVI, 1909, prefatory verse No. 12, kavInAmagaladado nUna vAsavadattayA / zaktyeva pANDaputrANAM gatayA karNagocaram / / This verse probably refers to Subandhu's Vasaradatra Set Winternitz A History of Indian Literature, vol. II, PL. I, translated by Subhadra Jha - 1963, p 392, P V Kane * The Hargacarua, ed II. 1965, Introduction, p XI, our thesis, pp. 5-7. Arantisundari, prefactory verse No. 6, sabandhu kila niSkrAntI vindusArasya bandhanAn / tasyaiva dRzya padhvA vatsarAjo. //

Page #358
64 Maan Singh A Rangaswami Sarasvati ( "Vasubandhu and Subandhu" in IA, Lui, 1924, p. 12) reads vatmagajakathA instead of vatsarAjAM. The verse shows that this Subandhu was a contempory of Bindusara who had first imprisoned him but released afterwards when he captivated his heart by means of Vatsaraja's story Abhinavagupta in his Abhinavabharati on Bharata's Natasastra (XIII, 46 47 ) mentions a drama entitled Vasavadatta-Natyadhara of a Mahakari Subandhu as an example of the natrayna, in which the author appears to have dramatised Vatsaraja Udayana and Bindusara, with Bindusara witnessing Udayana's story, Udayana becoming audience to Vasavadatta's act and so on. tAga bahutryApino bahugarmasvannAyitatulyasya nATyAyitasya udAharaNa mahAkavisubandhunivajrA vAsavadattAnAyyA dhArAjya samasta eva prayoga / tatra hi bindusAra prayojya - vastunA ( - vastuni) udayanacarite sAmAjikI kRto'pi, udayanavAsavadatA ceSTite, eSa cArthaH gvanmin sUtrarUpa ( sarvasmita rUpake ? ) indra sujJAno bhavati / ativaitatyabhayAttu na pradarzita evastu pradeza udAhiyata tatra udayane sAmAjikIkRte sUtradhAraprayoga : 'tava sucaritaigSa jayati' iti / tama udayana 'kunA mama sucaritAni' iti sA vilapati / 'emya kiM kapivAcaste (2) bhakto'hamabhyu (asmyu - ) dayana mulalitAnIya ( sutalA lanIya.) / yaugandharAyaNA mamAnaya rAjaputrI ( -putrIm ) hA harSarakSita naratvamapi prabhAva // natreya vindumAra sAmAjikIbhUta paramArthatAnabhi [ manya ] mAna 'dhanyA khallA mya sati' (2) pratIhArI - (Atmagatam) 'a aNadviparamatthakalane hi e idavo' ityAdi / (Madras Government, Oriental Library MS, Vol III, p. 45, quoted bv V Raghavan in his article entitled 'Subandhu' in IHO, XIX, No. 1, 1943, pp 69-72) At other place also (p 47 ) Abhinavagupta aays: nATyAyitaca vAsavadasAnAyyAvAre pratipa (pati16) dRzyate / At a previous place, he has told us that Candragupta and Bindusara higure as characters in this drama anya tvA pUrva rAjarSitha gaprabhavanAyakA uktA, anayA tyAryayA candragupta bindusArAdayo'pi saG gRhayante iti / (lbid, Vol. II, p 448) In the Natyadar pana of Ramacandra and Gunacandra too, a reference to this drama mantra iti haNam / yathA vAsavadattAvRttAvAre vatsarAjasya / (under I. 21, p 36, ed. Oriental Institute, Baroda, 1929) we find

Page #359
Dandia's iadebtedness to Sabandhu 65 This is probably the same Subandhu as has been mentioned hy Dancin and it is probably this story of Vaisirili Udayana and Vasavadatta placed in the form of a natyata in his l'a saludanatyadhara (-ntitarii a), the presentation of such heaiful Bu..dusara's heart and secured his release from his prisun Thi Tulan for his imprisonment by Bindusara is not definitely know: Pixit } credits Bindusara with the suppression of a revol. in Tault It is not unlikely that Subandhu participated in some ich revoll and Bindusara took him captive The case resembles that of Riksted who was first imprisoned by Bindusara's father Can Irazupla and Canakya and then released to accept the office of a must Subandhu is said to be Bindusara's counsellor The Irjumanjus)?malakal pa wbich describes Bindusara as coming to the thrones a boy (ed T Ganapati Sastri, TSS, part III, p 613) K P Jasda Im penal History of India Sanskrit text, pp 32-33) refers to a Brah mund as one whose naine begins with sa and he is probably, as suggested by K P. Jayaswal (op cit, pp 72-73) Subandhu ( Part III, p 653) This Sakaradya Dvija or Subandhu is mentioned just al.er th: Vikaradya Dvija which is Visnugupta; both are said to be in Puspapura, the Maurya capital V Raghayan (Subandhu in IHQ, XIX, No 1, 1943, p. 72, note 3) reconstructs the corrupt text thus af 1920 Farurat fq1217 (facerrat) fare para (pura) puSpasamAlyAtA(te) mavinAso | Thus this Subandhu might have been a counsellor of Biodusara As the accession of Caadragupta Maurya to the throne could not have taken place before 326 BC and as Brahmanical and Buddhist writers unanimously assign to his reign a period of twenty-four years--a period endorsed by Dandin's Avantisundari also (p 183, lincs 18-19, "HEEFT MET H11a fazifa. Fuif . fruft caturyi gativarSANi maurya lakSmI ) hrs son Bindusara could not have come to the throne before 302 BC His reign must have terminated before 269 B C if the king Magas mentioned in the thirteenth Rack Edict of his son Asoka really died in 253 BC Puranic writers give a period of twentyfive years for the reign- period als assigned by Dandin in his Avantisundari (p 18 line 1, "qiqraidafanfarrgarit farger, aftal 1577."), the Burmese tradition allots to him a period of twenty-seven years, while ceylonese chroniclers fix the length of his reign at twenty-eight years If se accept the Cantonese date for Buddha's nirvana (486 BC) to 273 BC. then Biodusara must have reigned from 300 BC to 273 BC The Greek references put his name as Amitrochates, a corruption of Amitragbatin (the slayer

Page #360
Maan Singh of enemies), a title which appears to have been assumed by Bindusara and which seems to point to his widespread conquests Dandin's verse shows him as a patron of letters also In his Bhaia prakasana Saradatapaya speaks of a Subandhu as a writer on dramaturgy who divided dramas (natakas ) into five kinds, viz, purna prasanta, bhasvara and samagra (ed GOS, No XLV, Oriental Institute, Baroda, 1930 p 238, T aizeRI TIE 15291) He is probably, as P V Kane (History of Sanskrit Poetics, 3rd ed, Delhi, 1961, p 61) also thinks, different from the Mahakavi Subandhu, the author of the Vasavadatta natyadhara ( - Dyttavara) Dasakumaracarita, ed Sri Narayana Rama Acarya Ninaya Sagara Press, Bombay, 15th edition, 1951, p 145 lines 2-3, "a minInA ca vAsavadattAdInA varNanena grAhayAnugayama / " The editor Sri Narayana Rama Acarya, however, understands the reference to be to Subandhu's version of the story of Vasavadatta (vide footnote, p 145) p 20, line 9, " ASETET F ramfagsuya 1" Avantisundani, pp 243-246, text full of lacunae and incomplete See therefore, the Avantisundarikathasara (ed. 6 Harihaia Sastri, Kuppuswami Sastri Research Institute, Mylapore, Mad 8, 1957) V 110-150 Dandin connects the narrative of his prose romance with it by making Kapinjala take birth as the Brahmana Matanga and Pupdarika relate his tale to cheer up Mandakini For Bana's influence on Dandia see our thesis pp 686-697 See for example, Avanti sundari, pp 4-8, 18, 19, 20-21, 22-24, 77-78, 94, 100, 112, 140-141, 146-149, Dasakumaracarita pp, 60, line 1-2, 191, line 8,192, line 1, 202, line 14,203, lin: I, 206, lines 7-8, and Ucchi asa VII exhibiting an exercise in style Ed F Hall, Bibliotheca Indica Publication, Calcutta, 1359 In our opinion, the extant Ayantisundan is the genuine prelude to the extant Dasakumaracarita proper (excluding the Purva pithika and the Uttara pithika) and the original title of the complete prose romance, now available in its 10 complete form, was AVANTISUNDARI For details see our thesis' pp. 89-112 10

Page #361
BAPPA BHATTI AND HIS TARAGANA A. N. Upadhye Bappa Bhatti is one of those few wuthors ahout wiium we get a good deal of information in different Prabundhus, inostly from Gujarat and belonging to different periodis luter than 1200 AD In their present form, thev are all composed nearly five hundied years after Bappa Bhatti The most important of them may be listed here 1 [ There is the Bappa-Bhatti-suri-carita in Sanskrit, interspersed with Prakrit quotations It is assigned to 13th-14th century AD) [ui] The Prabhavaka-carita of Prabhacandra or Candraprabha was revised by Pradyumnasuri in AD. 1271 It contains a life-story of Bappa Bhatti among its biographies of twenty-two Jaina teachers, poets and authors [111] The Prabandha-hosa of Rajasekhara (A D 1349) has a prabandka dealing with the career of Bappa Bhaiti. This gives more details and additional facts, and has much common, even in expressions, with the sources under Nos (1) and (ii) noted above The story about Bappa Bhatti is almost identical in these three [1v] The Turthakalpa of Jinaprabha ( 1331 A D. also gives a few details about Bappa Bhatti A Paper submitted to the 26th Session of the All India Oriental Con ference, Prakrit and Jainism Section, Vikram University, Ujjain, 1971, 1 S. P PANDIT & NB UTAGIKAR Gaidanaho, Introduction pp 125 ff, Poona 1927 2 For the detailed account and for its pros: digest in Sanskrit see S. K. AIYANGAR * 'The Bappa Bhatti Carta and the Early History of the Gurjara Empire,' Journal of the BB of the RAS New Series, III Nos 1-2, pp 101 ff, and 313 ff., Bonibay 1928

Page #362
A N Upadhye [V-VI) The Vicarasaa-pi ahaiana of Piadyumnasuli [c. 1278 ADI, The Gathasahasi i of Samayasundaia (c 1630) and thic Pattaral of Ravivardhana gani ( 1683 AD] have also to say few things about Bappa Bhatti, especially huis dates of birth, death ctc, after the date of Nirvana of Mahavira It is quite probable that the details recorded in the above soui ces s are based on oial traditions which have suffered additions and modificationis in course of tiansmission The dates given have no agreement, his date of birth, for instance, varies butween AD 771 to 774 They can be taken as tentative to be confirmed by authentic epigraphical and literary evidence. Bappa Bhatti had his Teacher in Siddhasena Suri who made him a Suri at the recommendation of king Ama, the son and successor of Yasovarman of Kanauj whom he converted Bappa Bhatti is said to have defeated a Buddhist scholar Vardhana-kunjaia by name in a miraculous nianner, with the help of a deity in this, he was helped by Vak pati whom also he converted etc Vakpati's conversion is not confirmed by any other soui ces or from the works of Vakpati The Prabandhas say that Vakpati composed the Mahumaha. vijaya after the Gaudavalo, but Vakpatibimself tells us that he had written the former long before the latter The biographic details of Bappa Bhatti are obviosly built up with the object of religious edification his close association with Aina and his being a contemporary of Vakpati (7th-8th century AD) may be accepted as facts of history But there are held different views about the identification of Ama with some ruler or the other Lately M. W Meister has observed thus 'It is likely that Ama should be seen as mythical hydra king of the 14th century in whom are united several early kings of Gwalioi who supported the Jaina community-from Yaso Varman to Nagabhatta II of the conquering Pratihara dynasty'! 3. HR KAPADIA Caturvim salika, Agamodaya Samitiel, Appends kha, pp 187 ff, Bombay, 1926 4 M 1' Meister Ima, Amrol, and Jainism in Gwalior Fort in the Journal of the Oriental Institute, Baroda, Vol. XXIT 3, March 1973.

Page #363
Bappa Bhatti and His Taragana Bappa Bhatti was a distinguished Icarya with great in fluence in the contemporary royal courts; a line of succession of Teachers started from him, and to this lin: belongs Silharant, alias Sri-Siddhasenasuri, the author of the l'ilasarai haha (A D 1066) - This is clear from the following Gatha; rAyasahAseharasiriyappahaTTisUrisma / jasabhahasUriMgacche mahurAdese sirohA || Asi sirisaMtisUrI tasma para Ami sUrijamadayo / sirisiddhaseNasUrI tassa vi sImo jaDamaI mAM // sAhAraNo ti nAma supasiddho asthi pubvanAmaNe / thuithottA bahubheyA jassa paDhijjati desesuM // Earlier scholars like S P. PINDIT," S. KRISHVISWAMI AIYANGAR? etc. have studied most of these sources with a view to ascertaining the historical value of the references to contemporary rulers and authors associated with Bappa Bhatii Bappa Bhatti is well known as the author of the CaturVimsatika,a hymn in Sanskrit, containing 96 verses in diffe. rent metres, addressed to twenty-four Tirthakaras Each Jida is praised in foui verses. The style is heavy and embellished with both sabda- and artha- Alamkaras. Naturally some Sanskrit commentaries are written on it without their and many verses cannot be easily construed The Sarada-stotra, in thirteen Sanskrit verses, quite eloqueni in style, is also composed by him. It gives indirecely details about Sarasvati as conceived in Jainism her image is pro jected with reverence and devotion, even tinged with Tantris halo, and her favour is sought for poetic gifts and for entertaining loyal patrons. There is a third work of Bappa Bhatt The name of it is Taragana, and it was, so far, known from some references to it (1) The Prabhavaka-carita of Prabhacandra (c. 1277 4 D. 5 A. N UPADDYE The Vilasavaj of Sadharana. An Introductory Study, Journal of the Shivaji University, \ 2, Kolhapur, 1970 6 See Foot-note 1. 7. See Foot-note 2. 8 Sec Fuat-nule 3

Page #364
70 A. N Upadhye speaks of it thus 9) dvApazcAzatpravandhAzca kRtAstArAgaNAdaya / zrIyApabhaTTinAthokta kavimArasvatopamA / Here Bappa Bhatti is credited with the composition of fifty-two Prabandhas, the Taragana etc (2) Dhanapala refers to it in his Tilakamasjari (c 970 AD) in this manner bhadrakIbhraMmatyAzA kIrtistArAgaNAdhvanA / prabhA nArAdhipasyeva zvetAmbaraziromaNe // The commentato, tahes Bhadrakirtih=Bappa Bhatacarya, and tara garadhrana (which has a double meaning) = Taraganabhidhana--havyumargena or tajaganadhvana = akasena. (3) Lastly, Vadijanghala (who refers to the Dasarupaka, c 974-75 A D ), while commenting on Dandin's Karyadarsa, 1. 13, explains the term kosa by the following observation : kozo'pyanekabhinnArthakathAprathita. kathAkoza kRSNasAra tArAgaNa iti / On this Dr V RAGHAVANI0 remarks thus . 'The Kosa is a string or collection of stories too, besides ideas, is a new information. Tlie story-kosa is illustrated by a known work called Kathakosa The two other games Kysnasara and Tara. gana are obscure All that we gather from them is that they are fanciful names for collections,'Of course many Kathakosas are well known But I ani wondering whether there is a defect in the readings of Vadijanghala's remark. Ale we to read it thus? kozo'pyanekabhinnArthagAthAmathita gAthAkoza kRSNasAraH tArAgaNaH iti / From these three references, it is seen that the Taragana is differently described as a Kavya, Prabandha or Kosa Shri AGARACHAND NAHTA, Bikaner, drew my attention to a Ms. the Taragana, accompanied by a Sanskrit commentary I have now got a photostat copy of it I am working on an authentic edition of the Prakult text and the Sanskrit commentary It has in all twenty two folios (written 9 Sanghi Jain Series No 13, Bombay 10 V. RAGHAVAN Bhoja's Syngara-prakasa, p 629, Madras, 1963,

Page #365
Bappa Bhatti and His Taragtiis on both sides, excepting the fifth folio, in Nagari characters with padimatra), but folios Nos 14-16 are missing. Is the last number shows it has 175 Gathas in all, but the colophon says that it has only 172 Gathas . mahAvAdIndra zrIvApabhaTTisarikRtasya subhApitakozasya dvAsAtatyadhikagAthAmanagya | ete As three folios are missing, we have lost in them Gathis 100-125 along with their Saasktit commentary that is indeed a deplorable loss, because no other Ms. is known to us so far Some extracts11 from the Ms are given below (i) Opening Portion // 60|| arha // nanyA sarvavida viracyata iya TIkati nArAyaNa kozo'yaM parayA pradopavighe'pyAbhAni zAntyA yayA / ammAmi suviviktavAkyapavanairulmAnyadbhirmahA moho'mbhobatatIrjanasya manasi vyomnIva nIta mRjAma // naMdau sacchaMdagaI nimmalapayapUragAravamahagyo / jalahipaDiruddhapasaro sukaINa sarassaIpahayo ||1|| mukavInAM sarasvatIpravAho nandatu / sarasvatI vA namyA pravaha Agha ma nayatu / godaamoN| svacchandagati / sukavitvAThava svAdhInazabdArthatayA mvacchandA apagayattA gatiH pracaniyamya ma tathA / saha chandasA gAthAdirUpeNa vartate ini mpacchandA sA nAragatiH praSiryamya manayani / pana: kIhak / nirmlpdpuurgaurvmhaa| nirmalairapazabdavirahite. paraiH mupti'ntai. pUra. pUrNatA toraNa mahAgha. oSThaH / puna jaDadhIpratiSiddhaprasara. / jAmi pranirudo nivAgniH pramAge'yati / mahi yadi para jaDadhiyo murkhAna prApya prambalati, yadi vA pramnAsasthApanApekSayA bAladhine pratiSiprasAra ityeko'rtha / anyatra sarasvatI nAma nahI tasyA pravaDamtana sa / mevo'ya vAbAhayA svacchandagati so'pyatyartha leSa / zeSa. zabda lepaH / nacAhi-nimelamya payasI jalava prAgauravaka mahAgha. pUjya / puna jaladhinA pratiSicaprasaraH / nadyo hi samudrAnavApya viramanti / etadukta mani / sukavInA vAkpravAha sarasvatIsaritpravaha iva nanyatvini anna vinopana leyo'vamiti / / (u) Gathas 6-9: sadaguNAhiM nahAhi via tillapariTriyatyavihavAhi / ucceu' gayavaiNo gAhAo tArayAo bdha // 6 // teNesa dosapuNNo guNamayasaMpuNNakavvarasiyANa / ANAe paDibA koso tArAyaNo nAma ||7}} jesi jANihai jaNo suheNa kAsammi sNcrNtehi| tAI subhaNiyanihiNo kaiyo nAmAI ghocchAmi || 11 These extracts are edited and presented here with minor corretsons

Page #366
A. N Upadhye jANihaha vApaTTi guNANurAyaM ca bhadaittiM ca / taha gayavahamAyariya ca seyabhikkhaM ca vAI ca // 9 // janoM guNorayati guNa nabha / vaizeSikamata gajapanirapi samahADe nijAnanIlAdi mirpaNavata iti mAIguNa / gadi nA ga vyAkaraNa guNitatAnabhyagnavAniti gaThaHguNa / tammA na. antarmaya piiSTanA'rthAnA mAgaragirigarinpramatInA vibhavo vAilya yasya tadanta patiSTitAvibhava namA, gati antarmanami pariSTina riyambhUta ayi zabdavAcyasya vibhava, mapatti yagya ma tathA / tampAu guNAna. pariSTinAryavibhavAnnamasa iva gajAtapyamaI. makAnA gAyA tArakA vAnicalya tana zaDa nAmnA tAgagaNA nAma kAja eSa pranivanta / zeSa mugamanini / kavi matAvAnyAha / jami jAgihA-nANihai vApabhaTiM-1 gAthAdvaya mugamamiti / (u) Gatha 175 gaMbhIro aNNA picaya sa ema sarasattaNeNa agghavio / kavikittIgsamuho aNNayagAhAulo koso // 17 // kaikittImamuTA sApa koso koza. muddA mudaayii| kamyA / kAphitI / karvappabhaI korti tasyA muda vikAsa DhAtIti muha / anyatra sa eSa samudra yasya bapibhi matubandhaH kRta iti karikIA usalakSina mamudra / tana kikittiiesmudr| iti prAkRta rAbdasAmyAna samudra leSa iti kozasya madradharmAmnAvat kamyante / kohagasAvityAha / gambhIga gambhIgaryavAna / anyatra agAdhajalo gambhIra / nathA aNeyagAhAulo anekagAthAmirAkula pUrNa', anyatra anakamAharbaha ... anazanakA ilajalacara. sakula ini bhaledha darzayitvA vytirkpaah| bhavati kozo'yamenAvanA dharmasAmyena samudra. kintu sarasattaNeNa sarasatayA viniSThagsayogana agghavio pUrNa / aNNo cciya anya eva ma samudra / samudro hathaya latraNarasopetatyAnna vishinttgmyogii| kozamtvaya gAthAnAM svAdurasatvAt sarasatvena paripUrNa iti // 175 / / mahAvAdIndra zrIvapamahasUrikRtamya subhASitakozamya dvAsaptatyadhikagAthAzatasya // 1 // samAptA TokA [1] tArAgaNamyati |li|| zubha bhavatu / / kalyANamastu ||athaanaa zloka 1000 sakhyA / / These extracts make it abundantly clear that Bappa Bhiti is the author of the Taragana He had various names like Bhadrakirti, Gajapati etc Some Sankuka seems to have compiled this Taragana, collecting Gathas of Bappa Bhatti as the commentator suggests, This Taragnia is a Kosa, consist ing of Gathas There is no doubt that Prabhacandra, Dhanapala and Vadijanghala are referring to one and the same Taragana though they describe it differently as Prabandha, Kavya and Kota The constitution of the Praklit text and construction of the Sanskrit commentary present many difficulties. What is urgently needed is any other Ms. of this work.

Page #367

Page #368
. $ n e25 Fig: 2 3 4 - *

Page #369
TWO MORE INSCRIPTIONS OF WESTERN KSHATRAPAS Rasesh Jamindar Under review are two more inscriptions belonging to the Western Kshatrapa dynasty. Of these one was discovered from Vandha, while the findspot of the other is not known but is preserved in the office of the Superintending Archaeologist of the Western Circle of the Department of Archacology, Gujarat State, Vandha Pillar-inscription of the time of Radrasitaba Presently preserved in Kachchh Museum, Bhuj, this fragmentary pillar-inscription was found from Vandha. Taluka Mandvi. District Kachchh. So far unpublished, this mutilated stone-pillar inscription consists of six lines. Written in Brahmi script, the language of the record is Sanskrit and the whole epigraph is in prose* The inscription has suffered from corrosin at several places and therefore some important details are missing regard ing the names both of issuer as well as dead. Gotra of the donee is also difficult to make out. The incision of the racord seems very shallow and therefore many letters are being damaged entirely while others have become illegible. The longth and breadth of the characters of this epigraph are shorter than those of the Andhau inscription of the same king. The letter Jno in the first line is very distinct and bold. The three 1 See figure No. 1. 2 The author has been kindly supplied with a photograph of the inscrip tion and also extended co-operation by Shri M. H. Raval, the then curator of the museum, when the author visited Bbuj in 1962. The author 18 grateful to him. 3 Seo Sambodhi, Vol. 3, no. 2-3, pp. 448, 1974

Page #370
Rasesh Jamindar letters for Varase in the third line is bit confusing Normally we find this word written in two letters as thus : Varse. The intention behind this is not clear Probably may be a scribe's mistake Text 1 TTET! HETA (779) FECH - 9 -STT HET)--- Firoft E[a] ?20[+)? - faastas Fif - - - - 4 lat a 4 . -ta-erria 6 kezara sikava This record was issued during the reign of the king Mahakshatrapa Swami Rudrasimha 1st, son of the king Mahakshatrapa Rudradama. Dated in the year probably 110 of the Saka Ela this erection was done in memory of somebody by someone whose names are not legible. The digit of the unit is absolutely missing because of corrosin, therefore nothing can be guessed the identification of gotra is also not possible. Title swami for Rudradama is conspicuously missing Perhaps the damaged portion in the first line before the word Rudradama may have bad engraved siami, which is not visible obviously. We have so far come across four inscriptions of the time of Rudrasimha Ists. This record offers no new material historically either regarding the date or the king excepting the addition of one more epigraph to this king. Fragmentary Stone-inscription First noticed by P P, Pandya, the then archaeologist of the former Saurashtra State, in 1959, this fragmentary stoneinscription was preserved in the office of Shri JM. Nanavati the then officiating Government Archaeologist of Gujarat, 4. Refer the word varse in the fifth line of the Andhau inscription of - this king (See ibid), S ibid, vol. 3, no. 2-3, pp 47 6 See figure No 2. -

Page #371
Two more inscriptions of Western Kshatrapas Rajkot when this author visited and taken eye-copy of the same in 1962 " The photograph of this inscription was first published in the Chronology of Gujarat and read by Dr H. G Shastri as under:* 1 ra [[]jJo mahAkSatrapasya sya dasa tara 2 kha. ma sa sad seva putrasya sasastrahitA ta tammataka 3 But this reading of Dr. H G Shastri is rot satisfactory and complete The present author now leads this record as follows. 75 1 rAjJo mahAkSatrapa [s]ya sya va sya dvi savatara 10 2 zatame 100 [+]5 putra dapala siMhasena putrasya 3 sarva satya hitasaMkhArtha 'maiti [ prati]pThApitaha ni zruvetri Dr. Shastri has not succeeded in identifying the date which is clear to some extant in line two of the record His reading of second line is not acceptable, as he has read sera putrasya instead siMhasana putrasya The four letters for fan are obviously clear without doubt The first three letters of the second line are He has read the first alphabet as *, but it seems to me. The fourth letter of the same line stands for the figure of hundred The figure for tens is not clear This may be either digit figure or figure for tens This author feels that the figure stands for five If so, then the date tentatively may be read as 100+5 (of the Saka Era). This memorial stone was offered and erected by someone, whose name is not legible. But the object of the record is for the benefit and hapiness of all creatures sarvasatvahitasukhAya 1 So far the orthography is concerned the characters of this epigraph are bold and seem as if marked by overhead horizontal line. The most significant letter in this record is It 7 The photograph of this inscription has been supplied to this author by Shri J. M. Nanavati I am very much thankful to him for his kindness 8 General Editor Dr. M. R. Majmudar, Baroda, 1960, plate XVII A (e) 10 may be read as 9 bid, p. 315. 11 It seems and not, but sign for U is not legible." -12 It should be f, but sign for I is missing

Page #372
Rasesh Jamindar types Is of atleast three as conjunct letter is differently engraved than the other of this inscription. The form of the two a in siMhasena as well as in sarvasatva are not homogeneous Both the of far and are similar, while those of and are also similai The angularity is almost disappeared in all the letters of this inscription excepting in third line and in first one The base line of is curved in line two The letter shows usual loop or curl instead its tripartite form. 76 Many letters of the middle portion of the inscription are much damaged and therefore it becomes difficult to draw any specific conclusion It is hardly possible to shed more light either regarding the king or date The only thing positvely can be made out is its object already mentioned above Who was this Simhasena of the record is difficult to identify" There is one king of this name in the fifth family of the Western Kshatrapa dynasty, who was the son of a sister of Rudrasena 3rd1s fa ruled from 382 AD to 384 A.D This epigraph under review mentions siMhasena putrasya It means very clearly that this record was issued during the reign of a king who was a son of f According to Western Kashatrapa geneology1 Rudrasena IV was the son of f. Rudrasena ruled probably during 385-386 A.D.1" .4 From the above discussion it seems that fa and his son ruled in the last quarter of the fourth century A.D, while this very record was written sometime in the last quarter of the second century A.D) [S.E. 105-183 A.D. ] fat in the end of first line is very confusing. What does it mean by? Can we conjecture this phrase fat as 200 and then add 100+5 which will ultimately come to 305. As this epigraph is dated in Saka Era then 305 is equal to 383 A D. Then this record might have been engraved during very short reign of Rudresena IV. But this cannot be considered as certainty 13 Gujaratno Rajkiya Ane' Samskrutik Itihas (Editors Parikh & Shastri), Vol 2, p, 152, Ahmedabad, 1972. 14 ibid, p 521. 15 for details see bid p 151-152.

Page #373
THE SOLANKIES OF TODA Ram-Vallabh Somani Toda is an ancient town, situated atcut 70 miles in south-west direction of Jaipur At present it is known se Toda Rai Singh A principality o years during the 15t tion, as to how they seems that after the in Gujarat their few settled here The Nagarachal territory, which is famous for its fertility, might have attracted them to settle there. The Sultan Ala-ud-din Khilji defeated Hamir Cauhan and captured Ranathambhor and its adjoining area. After this, the eastern Rajasthan, became the bone of contention, between various Rajput rulers and the Muslim-chiefs. The Tomar kings of Gwalior, the Guhilots of Mewar, and the Sultans of Malawa, were having covetous eyes on it. The local Rajput-chiefs of Bundi, Amber and Karauli and Miklim chiefs of Hindon, Bayana and Lalsot were contesting themselves for extending their sway also. In such grim political situation, the Solankies of Toda also succeeded to establish themselves in this area Early rolers : Nainasi has recorded the names of the Solanki rulers of Toda as Durjanasala, Hararaja, Surjana Uda Bera, Isar Dasa, Rao Ananda etc., but these names are not found in the inscriptions and colophones. Therefore I do not find these names as authentic ones. The earliest known ruler seems to 1 Nainasi-ki-Khwar (Dugar), vol. I, p. 219.

Page #374
Ram-Vallabh Soman! be Nahacla Raja,' whose name is found in an inscription of V. E. 1472 (1415 AD) incised on a pedastal of an image in Devari No 2 of Arnbikesvara temple, of Amer Another ruler is Sedhabadeva or Sodha, whose name is found in coloplion3 of MS of Jambiidripa-Prajnapti of V.E 1492 (1435 AD) He seemed to have yielded his allegiance to Maharana Kumbha, who according to the Ranakapura Jaina 4 temple lusciption of VE 1496 (1439 AD), succeeded to over run Nagarachal Uparamal, Hadoti, Catasu etc In 1446 A D., the Sultan of Malawa went on expedition and made an unsuccessful attempt to capture the stronghold of Mandal. garli 5 similar attempts were also made in 1454 AD In the year 1.155 AD, when he was going to attack the strong holdo of Ajmer, passed through Toda and defeated its juler But Maharana Kumbha, assisted the chief of Toda in regaining his paternal state The Eklinga-Mahatmya (MS) contains the account that the forces of the Sultan of Malawa were defeated and Toda was regained by Kumbha" From Tonk, few Jaina sculptures were found in excavation bearing the inscription of ve 1510 (1453 A.D) of the ruler Lungarendra. It seems that either it was the name of Dungar Singh Tomar of Gwalior, whose name might have wrongly engraved or it is the name or local Solanki chief 2 ma0 1472 varSa ApAda mudi 10 zukravAra rA zrI rAja nAhaDa rAja solakI ... (unpublished inscription ) 3 Maharana Kumbha (Hindi) by the author, pp 98-100. 4 Annual Report of Archaeological Survey of India for 1907-8, pp. 214-215 5 Briggs-Firistah, Vol 1v, pp 214-215/Tabaquat--Akbari (Bag. ) Vol II, p 516. 6 Zafar-ul-w'alia (Eng) pp 174 a131833#Eten & Forsal 074 gusti jIvyAvarSazata mabhUtyaturaga' zrIkubhakarNA bhuvi // 5 // Eklinga Mahatmya (MS) of Saraswall-Bhawana-Udaipur 8 Vijay Murti-Jaina Lekha Sangraha IlI, p. 486.

Page #375
The Solankies of Toda The Sultan of Malawa acquired Toda Our information about the descendents of Sedhahadeva Solanki of Toda is meagre Beginning from Surasena Solanki (VE 1551 to 1597) we have definite informations about the rulers of Toda but the name of his father is nowhere available 79 From V.E 1515 to 1528 (1458 A D. to 1471 A.D) a good number of manuscripts were copied out in eastern Rajasthan, the colophons of which are very important, for tracing the history of this tract. The following colophons bear the name of a ruler Alauddin, ruling there : (1) The colophon of MS Siddha-Cakra-Katha of VE 1515 (1458 A D) copied at Nenawa. (2) The colophon of MS Pradyumna-Carna of VE 1518 (1461 A.D) copied at Nenawa. (3) The colophon of MS Naya Kumar-Carita of VF 1528 (1471 A.D) copied at Nenawa. (4) The colophon of MS Katantra-mala of V.E 1524 (1467 AD) copied at Tonk, (5) The colophon of MS Prabodha-Mala of Pragvata Dhana. raja, Minister of Alauddin, copied at Ranathambhor According to Tabaquat-i-Akabari1o the full name of Alauddin Khilji was Kadam-Khan, the son of Mahmud Khilji I of Malawa. He remained at Ranathambhor, for considerable time After the death of Mahmud Khilji his son Gayasu-ud-Din succeeded The following colophons of his reign are also found from Toda : (1) The Adipurana" of V.E. 1537 (1480 A.D.) (2). The Uttarapurana1a of V.E. 1538 (1481 A.D.) 9 Aitihasika-Sodha-Sangraha (Hindi) by the author. pp. 23 to 31. 10 Maharana Kumbha (Hindi) by the author, pp. 100-101 Tabaquat-1Akabart, Vol. III, p 526 fa. 1 11 saMvat 1537 phAlguna sudi 6 ravivAsare uttarAnakSatre suramANa yayAsudIna rAjye pravartamA (R. J. B. G. S Vol. II p 228.) R,J.B.G.S=Rajasthan Jain Bhandar Granth Suci Bd. by Dr. Kasaliwal. 12 Ibid, Vol. V, p. 148..

Page #376
Ram-Vallabh Somani Besides these, the following colophons13 are also found from Hadoti and Eastern Rajasthan, having the account of his reign : (1) The colophone of MS Sukumal Carita of V E. 1546 (1489 A.D.) copied at Baran (2) The colophon of MS Bhaya Sangraha of VE 1541 (1414 A.D) copied at Kotab. In the Jain temple Amber there are two inscriptions on the pedastal of the images of V.E. 1533 (1476 A D) and 1548 (1491 A.D.) of the reign of Sultan Gayasuddin An inscription of V.E. 1537 (1480 A D.)14 is also available of his reign in the temple of Harsha Natha Sikar The GuruGuna Ratnakara kavyals composed in 15th century AD also contains the account that Hadoti was forming the part of the reign of the Sultans of Malawa. From the above it appears that the Sultan of Malawa subjugated a vast territory of Eastern Rajasthan including Toda, who held it for some years. His nominee at Toda was Lalla Khan Pathan Solankies migrated to Mewar : The Solanki chief Sura Sena on being ousted from Toda remained in Mewar for few years, where he was granted village Pur (Dist. Bhilawara). According to a colophon of MS Labdhisarale of V.E. 1551 (1494 A.D) he was present there. 13 saMvat 1546 varSa jyeSTha sudi 6 budhavAsare puSyanakSatro vArAvatI nagayA~ suratrANa gayAsuddIna xf gaye... (Dr. Kasliwal Prasasti Sangraha p. 195) and RJ.B. G.S Vol. V p. 148. 14 Rajputana Museum Report, Ajmer, year 1935 inscription No IX 15 873190 HPART7714 oferusah54RRENT BG11 Gurugana-Ratnakara Kavya. 10 saMvat 1551 varSa ASATha sudi 14 maMgalavAsare jyeSThAnakSatre zrI medapATaveze zrIpuranagare Naprangayat s RF ada garant-The colphon of Labdhisar( MS) The Biradi Chand Jain Temple, Jaipur M.S. No 136.

Page #377
The Solankles of Toda It seems that Maharana Raimala, subsequently exchanged it from village Badanor During this time the Mewar had to witness intenstine feuds Taking the advantage of such situz. tion the Meira' or 'Media,' tribe living at Bad inor rised the standard of revolt It is evident from the Kumbhalgarh Inscription of VE 1517 (1460 AD. and colophon of MS Sangita-Raja that the Maharina Kumbha defeated Munir, leader of Meisa-tribe and captured Badanor 11 Ruo Sura Sena seened to have been posted there, in order to curb the power of Mewa tube in the reign of Maharana Raimala Marriage of Tara Bai : Solanki chief Rao Sura Sena locally known as Suratana had a handsomne daughter named Tara Ba: He decided to marry her only to that who could help lum in regaining Toua Maharana Ranal had 3 sons namely Prthviraja, Sanga and Jaimal Due to an intenstine feud, Sanga had to leale Mewar and Prthviraja removed to Godawar, who according to the Jain temple inscription of Nadlai of V.E 1557 (1500 A.D.) was ruling there Now Jaimal was only remained u Mewds, who was very proud He atteinpted to espouse Tara Bai by force and was slain by the said Solanki chief The Maharana Rain mal was incited to revenge the foul murder of his son, but he declined and replied showing magnanimity that one who bad dared to insult a father, had received a proper lession,25 Prthvira1 when heard the sad end of his brother took up the matter and captured Toda on the day of Moharrum This event seemed to have taken place before 1560 (1503 AD.), 17 Kumbhalgarh Inscpiption verse 254 (El vol xxt Maharmna Kumbha (Hindi) by the author, pp. 97-98 18 In Amar Kavya (MS) (Saraswati Bhawan, Udaipur, No 1669) contains vina Shey afutay gi a37917 alsal ( sterthe N*** # B (LP 243) But this statement does not seem to be correct, bocause Singi also re-appointed Solankies back in Uparamal including Mandalgarh, Cbatasu and Toda At Mandalagarh Col Tod saw 2 big slabs Containing the pedigree of the Solankies, but he did not publish it (Tod Il p $45). At present there is only a fragmentray inscription of V E 1617 (1560 AD) there, having the name Balabhadra Solanki ruling there.

Page #378
$2 . Rain-Vallabh Soniani Tara Bai was married to him, who also accompanied him in many perilious engagements, specially against Sura jmal According to the bardic account, she was a brave lady in this way Rao Suratana or Surasena recaptured Toda Ramacandra appointed at Chajasu by Sanga : Rao surasena was having 2 wives namely Sobhagya Devi and Sita Devi, from whom he got 2 sons namely Prthviraja and Puranmal19 and a daughter Tara Bai Prthviraja seemed to have died during the life time of his father and his son Rancandra was appointed at Chatasu by Maharana Sanga, after VE 1578 (1511 AD) as he has not been mentioned in the colophon of MS Pai Swanath frawana, Srawana-Satabisi composed there in that year This work contains the historical account of the invasion of Ibrahim Lodi on Ranathambhor and creation of panic at Chatasu. The poets made the invocation to Lord Parswanath on the receipt of the news of Sanga's victory. The following colophons of the reign of Ramcandra, working under Sanga have been known from Chatasu and its adjoining areas: 1. The colophon of MS KarKandusi Cariu of V.E. 1581. 2. The colophon of MS Candra Prabha Carita's of V E. 1583. 3. The colopbon of MS Vardhamana Katha: 8 of V.B. 1584. It seems that Ramacandra remained at Chatasu by V.E. 1590 (1533 A.D) and his grand father Suryasena continued to rule at Toda 19 Anwa Jain temple inscription of V E. 1593 verses 12 to 15. 20 The author's paper "Maharana Sanga and Sultan Ibrahimlodi" published in Majjhamika (annual number) Udaipur No. 2 This MS IS DOW available in the Jain Bhandhar of Ajmer. 21 saMvat 1581 varSe jayeSTha sudI 6 guruvAre ghaTayAlI nAma nagare rAva zrI rAmacaMdra rAjya pravartamAne (Kasliwal Op. cit p. 96) 22 svat 1583 varSe jyeSTha bhASADha sudi 3 budhavAsare puSpa nakSatre rANA zrI sagrAma rAjye 79120 foie ra eft gana-(Ibid p. 99) 23 para que amor a gre 98 afat xxx anh x74691981 at 27017 f ft HH ra ra x 7 apra--(RJBGS II. p. 77).

Page #379
The Solankies of Toda #3 Struggle for Chatasu : Ramacandra, who was granted Chatasu had to face stiff opposition of the Kachhawas, who were ruling at mer. According to a colophon of MS Jnanarnava Prthviraja Kachhawa was ruling at Amer He was succeeded by his son Puranamal, who ruled between VE 1584 to 1591 (1527 to 1534 AD). After him, a factricidal battle was ensued which badly engrossed the family of Amer At this time, Maideva of Jodhpur rose to power and badly defeated Biramadeva Medatiya who was ruling in Medata, according to a colophon of satKarma-Granthavach in VE 1592 (1535 AD) Soon alter the position was changed Biramadeva soon captured Chaias, as evident from the colophons of Sa-Pahuda (MS) of VE 1594 (1537 A D.) Ramacandra Solanki seemed to have been ousted from Chatasu. Maldeva of Jodhpur, who was badly pursuing Biramadeva, succeeded to capture Chatasu, as evident from the colophon of Varanga-carita (MS) of VE 1595** (1538 A D.). He appointed Rawat Khetasi, as his representative there. In this way the Solanki Ramacandra was deprived of Chatasu and he had to yield his allegience to Maldeva also Ramacandra at Toda: Sura Sena availed long life. He was ruling at Toda in V.E. 1597 (1540 A.D.), as apparent from the colophon of MS Sudarsan-Caritas of that year The Jain temple of Anwa (Dist Tonk) contains a detailed inscription of this family. Surasena's 24 savat 1581 varSe phAlguna sudi 1 budhavAra dine.. bhAmbarAt kRtya mahArAjAdhirAja pRthvIrAjarAjye - Colophon of Jnanarnava of Yajosandgi In temple Jaipur (MS No. 25) 25 For details of the battles between Maladeva and Bramdeva and for the text of the relevant colophons see author's paper published Etiharika Sodha-Sangraha. 26 savata 1564 varSe mAhAdi 2 budhavAra zravaNa nakSatre zrI kI nie za ..(Kashiwal-op. cit p. 175) 27 Ibid p. 55. 28 saMvata 1597 varSe mAgha mAsa kRSNa pakSa dvitIyAM tiyo para mahA durgAta rAjAdhirAja solaMkI rATha zrI suryaseca rAva birA (Thidp 189 )

Page #380
Ram-Vallabh Somani younger son Puranamal was enjoying the Jagir of Anwa, as noticed from the various colophons of MSS found from this place. We have got no information whether Prthviraja ascended the throne or not. In case if he came to throne, he might have ruled only for two or three years. 84 Rimacandra seemed to have succeeded at Toda about VE 1600 (1543 A D) Several colophons of MSS and inscriptions have been found from Toda, containing his name as a 1ular The following colophons of MSS are interesting one80 1. The colophon of MS-Jambu Swami Carita of VE 1601 (1544 A.D) 2 The colophon of MS Sukti Muktawalrof V.E 1603 (1546 A.D) 3. The colophon of MS Hanumana-carita of VE 1604 (1547 AD) 4. The colophon of MS Dhanya Kumar Carita of V.E. 1605 (1548 A D) An inscription81 of VE 1604 (1547 AD) found from Toda, edited by D. C Sircar is worth-quoting This contains the name of Maharana Sanga's son Udai Singhs of Mewar and Islam Shah Sur. It clearly shows that Toda and its adjoining area was conquerred by the Sur kings of Delhi, and the Solanki kings of Toda had to yield their allegiance to them. Still they did not forget their hereditary over lord the rulers of Mewar. From the colophons of MSS written at Rana thambhor, Chatasu, Alwar, we find the name of Islam Shah Sur, 29 The Anwa temple inscription of VE 1593 verse 15 and the colophon of Varanga-charita (MS) of VE 1594 RJB G.S-Vol. IV. pp 194. 30 R.JB GS-Vol V, pp 333, 418, 703 31 savat 1604 varSe zAke 1469 bhigasara vadi 2 dine rAjAdhirAja rAja zrI sUryaseNi / tatputra rAja zrI pRthvIrAja / tasya putra rAjazrI rAva rAmacaMdra rAjye vartamAne / tasya kuvara ca * parasarAma / pAtisAhi zerazAha tasya putra pAtisAhi asalemasAhi / kA vAro vartamAna / sarva bhUmi ko khasama ghoDA lAkha 11 ko Sasamu rAja zrI sagrAmadeva / tasya putra udayasiMha deva rANA kumbhalanera rAjye pravartamAne / (BI Vol XXX ) 32 D. C Sircar and Arya Ramchadra Tiwari have contributed articles on this point see [HQ, Vol XXX No 1, p 25, XXXI No 3, pp 273-275

Page #381
The Solankies of Tada as a ruler of the place Ramacandra, who was ruling under him. was not very powerful The circumstances also did not allow him to retain vast territory Sanganer town was held hy Kachhawa Sanga in VE. 1600 (1543 A.D). Chatasi, which was about 14 miles away from that place, was directly ruled by the Sir kings of Delhi, as apparent from the colophon of 'L 1602 (1545 A.D) of sat-Pahuda (MS) 33 The Kachhawas *** Amer weie consolidating their power and they succecord to capture it also after few years The earliest colophon of their reign, found from there was of Upasukachravana (MS) of VE 1623 (1566 A.D.) :* Ramacandra Solanki continued to rule tull VE. 1612 (1555 AD) as evident from the following colophons of Mss and after this no information about him is known 1 The colophon of MS Nayakumarss-caru (MS) of VE 161511555A.DI Z The colophon of MS Jasahara carmu30 (MS) of l' E. 1612 (1555AD) The colophon of his reign VE 57 1610 prove that he was paying homage to the Sur kings of Delhi but these last 2 colophons referred to above do not mention it Therefore, ut seems that during the last days he might have succeeded 10 remove the yoke of suzerainty of the Sur kings. 33 savat 1602 varSe vaizAkha sudi 10 titho ravivAsare uraphAlguNa nakSatre gAvija zAha Alama rAjye campAvatI madhye. op. cit p 174 34 savat 1623 varSe poSa sudi 2 zukravAsara zrI pArzvanAtha kyAlaza yara pAnI va mahArAjadhirAja zrI bhAramala kacchAvA rAjye (Ibnd p. 94) 35 svasti samvat 1612 varSa jyeSTha sudi 5 zanivAsara zrI bhAvinAya kyAmaya tanahA rAjAdhirAja zrI rAmacadrarAjye (Ibid p 113) 36 sa vat 1612 varSa Asoja Ame kRNNapakSa dvAdazI dina guruvApara amalammA rakSA HT mahAduge mahArAjAdhirAja rAva dhI rAmacaMdra rAjya pravartamAna (Ibup 182) The colophon of MS Yasodhara-carita is for example quoted behr "savat 1610 varSe bhAdrapada mAsa zuklapakSa SaSThayAM nidhau sApavAsI svAti naye nA mahAdurge zrI AdinAtha caityAlaye pAtisAhi zrI salapamAhi rAjya prabarnamAna gaba dhI rAmacandra rAjye (Ibid p 163}

Page #382
86 Ram-Vallabh Somani The name of his son Parasuram is mentioned in the inscription of VE 1604 (1547 AD), but he does not seem to have succeeded, as no colophon of MS or inscription of his reign has been noticed so far Rao Kalana and Surjan Rao Kalyana succeeded Ramacandra, whose 3 colophons of V.E 1614 (1557 A.D) of MS Yasodharass carita and of VE 1615 (1558 AD) of Ghyanar nava and Holi Renuka Parva (of Pt. Jinadasa)8" of VE 1615 have been noticed The political condition of Rajasthan soon changed Akbar the great Mughal came to the throne of India Both Biramadeva Medatiya and Maladeva Rathor died, and their descendants were badly defeated by Akbar Maharana Udai Singh was also defeated by him and the Eastern part of Mewar including Chittor was annexed with the Mughal Empire. Bharmal Kachhawa of Amer, who was having uncommon foresight developed matrimonial relations with Akbar, which gave him in opportunity to increase his sphere of influence Rao Kalyana was succeeded by Surjan who accepted the suzerainty of Akbar. His two colophons mentioned below, are known: 1 The colophon of MS. Sripala1o-carita of V.E. 1631 (1574 A.D.) 2. The colophon of MS. Jiwandhara11-carita of V.E 1636 (1579 A.D.) After Kalyani Toda was granted to Jaganath Kachhawa, son of Bharmal about V E. 1636 (1579 AD) whose numerous inscriptions and the colophons of MSS have known from Toda 38 R.J.B.G.S. Vol II, p. 203 39 R.J.B.G.S. Vol V p. 509 40 samvat 1631 varSe kArtika vadi 6 zukravAsare - nAgaracAla madhye samIpe sAMkhiNA nagare pAnazAha zrI akabara vijayarAjye solaMkI mahArAya zrI surajana (Ibid p 180). 4 mavat 1636 varSe ASADha sudi 13 soravAsare mASANa grAma rAva zrI surajanajI pravartamAne / (Ibid p 15)

Page #383
The Solankies of Toda In this way the geneology of this principality is as under Nabad Rai (V E 1472) Sedhabdeva (V E 1492) Rao Sura Sena (V.E 1551 to 1597) Prthviraja Ramacandra Puranamal in Tara Bai (Married with (VE 1593-94 Anwa Pythviraj Sisodia and was his Jagir) became Sati at (V.E 1581 to 1590'at Kumbhalgarh ) Chatasu) (VE. 1601 to 1612 at Toda) Parasurama Kalyana (V E. 1614-1615 VE) Surjana (V.E. 1631 to 1636)

Page #384

Page #385
THE "PRIMITIVE" IN THE KAUTILYA'S ARTHASASTRA' Ganesh Thite In the ancient and medieaval Indian literature on various subjects we can find numerous traces of primitive (irrational, prescientific) way of thinking. Thus not only in the Atharva. veda but in all the vedic literature including Upani-ads there are many primitive thoughts, inagico religious beliels ard practices, superstitions etc. The same is true in connection with the epics and Puranas, with the socalled scientific literature on medicine, chemistry etc and with the literature on the fine aris like music, architecture, painting etc Tne present paper aims at a survey of primitive elements in the Arthasastra of Kautilya. The Arthasastra is well-known as an important text of ancient Indian political and economical thought this text, really speaking should not have any scope for primitive thoughts and magico religious elements. But this text contains a lot of them. Here we find both the black and white magics. The magic is often inseparably mixed with religion Therefore we get numerous references to obeisance to gods, worship of gods, offerings to be paid to them ctc Aims etc. of magico religious rites. The magico-religious rites prescribed in the Kautiliya Artha. Sastra are to be performed for the sake of getting a favourable son, removing the calamities like over-rains or drought, posse ssing some superhuman powers like that of walking on fire or of walking incessantly for a very long distance etc. Similarly, 1 For the translations of the passages from the Arthasastra, I have used R P. KANGLE's The Kaufiliya Arthusastra-11, Bombay, 1963 2 cf.V SAUNDRES. "Some allusions to magic in Kautilya's Artbajastra" JAOS, 42, 1922, (p. 75 ff.). "Throughout the work, there are fre. quent allusions to sorcery, demons, obsessed persons, Incantations, witchcraft etc" p. 75, cf. B. P SINHA. "Significance of religious data in Kautilya's Arthasastra " JBRS 44, 1958, (p. 77 ff.), P 80.

Page #386
90 Ganesh Thite there are black magical rites for the sake of destroying the enemy In order to perform this magico ieligious ritual it is essential that the king should appoint a purohita (priest) wellversed in Atharvavedic magico-religion (1.9.9). This pui ohita - priest should possess following qualities He must be coming from a high famuly and must be of good conduct He must know the vedic lore along with its sa limbs, and proficient in onens and political science He should be able to counteract divine and human calamities by means of Atharvan remedies. The king should follow the purohita as a pupil his teacher, a son his father or a servant his master (1.9 10). Ksatriya-power, increased by a Brahmana, becomes invincible (I. 9 11) In his kingdom, a king has to keep, in addition to the purohita, experts in the practice of magic (and) holy ascetics, capable of counteracting divine calamities and honour them. (IV. 3 44). On the conditions in which the sorcery rites and other magico-religious rites should be performed. Kautilya gives following instructions. These rites are to be performed in the case of protecting the system of four varnas or in the case of averting the anti-religious people (caturvarnyaraksartham aupanisadikamadharmisthesu prayunjita-XIV. 11) He also says that the practices accompanied by mantras and medicines and those that are caused by illusion are to be performed for the sake of destroying the enemies and protecting one's own people (XIV 3.88 ) A king is also advised to obtain super. natural and superhuman powers with the help of same magical means and to cause fright to the enemy with evil, miraculous portents, to use it for consolidating the kingdom and pacify a revolt among the people (XIV 2.45) Magico-religious rites in connection with the prince : If the prince is undisciplined, "this is a living death" according to Kautilya. Therefore he prescribes some ritual to be performed even from before the birth of a prince. Thus when the chief queen is in her ftu (period), priests should offer an oblation of rice to Indra and Brhaspati When she is preg.

Page #387
The 'primitire in the artbastra nant, a children's specialist should arrange for the nourishment of the foetus and for delivery When she has given birth, the purohita should perform sacraments for the son. When he is ready for it, experts should train him (I 17 22-27) Supernatural and superhuman powers : Kautilya prescribes some magico religious techniques for obtaining some supernatural and superhuman powers. Thus he prescribes some techniques against hunger The powder of Sirisa, Udumbara and Sami mixed with clarified butter is a recipe against hunger, effective for half a month That prepared out of Kaseruka, the bulbous root of the lotus, the root of sugarcane, lotus-fibres, durva-grass milk and cream is effective for one month Drinking, with milk and ghee the powder of Masa-beans, barley, Kulattha, and the roots of Darbha-grass, or Valli, milk and ghee, boiled together in equal quantities or the paste of the roots of Sala, and Plsniparni, along with milk, or partaking of milk boiled with that, along with honey and ghee, one is able to fast for a month (XIV 2.1-3) Similarly, there are tricks of disfiguration in the Kautt lya's Arthasastra. Thus oil, prepared from mustard seeds kept for seven nights in the urine of white goats and kept in a bitter gourd for a month and half a month is a means of disfigur ing quadrepeds and bipeds (XIV, 24). The oil of white mustard seeds boiled with barley grains taken from the dung of a white donkey fed on butter milk and barley, after seven nights is a means of disfiguration (XIV 2.5) The techniques of changing the colour of something into white are mostly based on sympathetic magic. Thus mustard oil, boiled along with the urine and dung of white goat or white donkey with the addition of the powder Arka, Tula, Patanga is a means of making a person white. A mixture of the dung of white cock and a boa constrictor, is a means of making white. White mustard seeds, kept in the urine of a white goat for seven nights, butter-milk, the bulk of Arka,

Page #388
92 Ganesh Thite salt and grains-this inixture kept for a fortnight is a means of making white The flour of white mustard seeds, kept for half a month in a bitter gourd while still on the creeper is a means of making hair white. The insect that is known as Alojuna and the white house-lizard-hair smeared with this paste would become as white as a conch-shell (XIV. 2 6-10). Similarly, there are mystical, magical techniques of mak ing one's colour black Thus one, bathing in a decoction of vata, and smeared with the pulp of Saha cara, become black (XIV 216 ) Yellow orpiment and red arsenic mixed with the oil of Sakuna and Kangu, are a means of making dark (XIV. 2.17) In addition to these there are many techniques mentioned in the Arthasastra for working out some miracles These tech. niques are also of magical sort. Thus after fasting for three days, and three nights one should on the Pusya day, sow Tuvali-seeds in earth in the skull of a man killed with a weapon or impaled on the stake, and sprinkle them with water When grown, he should take them on the Pusya day itself and twist them into a rope Then the cutting of it in front of bows and machines fitted with strings causes the snapping of these strings (XIV. 3.64-66). In the same manner one should fast for three days and nights and sow Gunja-seeds in earth in the skull of a man killed with a weapon or impaled on the stake, and sprinkle them with water. When grown, he should take them on the Pusya day itself and twist them into a rope. Then the cutting of it in front of bows and machines fitted with strings causes the snapping of those strings (XIV 3.64-65). In the same manner one should fast for three days and nights and sow Gunja-seeds in earth in the skull of a man killed with a weapon or impaled on the stake, and sprinkle them with water. When they have grown, one should cause the Gunja creepers to be taken on the new moon night or full moon night when there is conjunction of the moon with Pusya-constellation, and make rings out of them. Vessels with

Page #389
The 'primitive' in the Arthasastra 93 food and drink placed on them are never exhausted (XIV. 3. 79-81). If a man desires that all the butter in the village should come under his possession, he should, at the time when a night show is going on, cut out the udders of a dead cow and burn them in the flames of a lamp. When burnt one should grind them with the urine of a bull and smear a new jar inside with it. When one takes it round the village leftwise, whatever butter may have been kept there by those villagers, all that comes into it (XIV 3.82-84). Similarly, in order to get fruits of all sorts, following technique may be applied On the fourteenth day of the dark fortnight when there is conjuction of the moon with the Pusya constellation, one should insert into the vulva of a bitch in heat an iron signet ring. One should pick it up when fallen of its own accord Fruits from trees come to one when called with it (XIV. 3.85-87), In order to be able to walk through fire following technique may be adopted. One should smear his feet with oil boiled together with the fat of a frog and the pulp of the roots of Paribhadraka, Pratibala, Vanjula, Vajra, and Kadali. Then he can walk on burning charcoals. Before applying this oil to one's feet, one should clean them. Then one can walk upon the burning charcoals as on flowers (XIV. 2.27-29). A ball made of Pilu, with fire in the interior, with a knot of the root of Suvarcala or with a knot of thread, encircled by cotton, is a means of emitting fire and smoke from the mouth (XIV. 2 34). Fire, kindled by churning a speckled bamboo-reed in the bones of swimming birds, is not put out by water but burns with water (XIV. 2.37). Fire sprinkled with the oil of the Kusmara fruit, burns in rain and in strong winds (XIV. 2.35) Sea toam soaked in oil burns with water (XIV. 3 36). The musk-rat, the wag-tail and the salt-insect are ground to powder and mixed with the urine of a horse, they are a means of breaking chains (XIV. 2.39) The Arthasastra prescribes various techniques for making oneself able to walk as much distance as one wants without being fatigued Thus smearing sandals made of camel-hide with

Page #390
Ganesh Thite the fat of the owl and the vulture, covering them with leaves of the banyan tree, one walks fifty yojanas without being fatigued (XIV 2 42) The bone-marrow or the semen of the hawk, the heron, the crow, the vulture, the swan, the plover, and the Viciralla, enables one to walk unted one hundred yojanas One may use bone-marrow or semen of the lion, the tiger, the leopard, the crow and the owl also for the same purpose (XIV. 243) After pressing in d cainel shaped vessel the aborted foetusses of all Varnas, or dead infants in the cemetary, the fat produced from that enables one to walk untired for one hundred yojanas (XIV 2.44). Arthasastra XIV, 3 4-ff magical techniques of becoming invisible are told Thus after fasting for three days and nights, one should sow, on the Pusya-day bailey seeds in earth in the skull of a man killed with a weapon on impaled on the stake and sprinkle them with sheep's milk Then wearing a garland of the sprouts of barley, one is able to move about with one's shadow and form invisible (XIV 3 4-5). After fasting for three days and nights, one should, on the Pusya-day powder separately the right and the left eyes of a dog, a cat, an owl and a flying fox. Then anointing the eyes with the powder of the corresponding eyes, one moves about with shadow and form invisible (XIV. 3 6-7). After fasting for three days and nights, one should prepare on the Pusya-day an iron salve-container and a pin Then, filling the skull of any one of the night-roaming creatures with an eyes salve one should insert it in the vagina of a dead woman and cause it to burn Taking out that salve on the Puysa-day, one should keep it in that salve-container, with eyes anointed with that, one moves about with shadow and form inyisible XIV 3.10-13) Where one sees a Brahmana, who has maintained the sacred fires, cremated or burning on the pyre, there, after fasting for three days and nights, one should, on the Pusya day, make a bag out of the garment of a man who has died naturally and fill it up with the ashes of the funeral pyre; wearing that bag, one moves about with shadow and form in. visible (XIV 3.14). The skin of a serpent filled with the powder

Page #391
The primithre in the Arihajastra of the bones and marrows of that bull which is slaughtered in the funeral rites of a Brahmans is the means of making animals invisible (XIV. 315). The skin of Pracalaka, filled with the ashes of one bitten by a serpent, is the means of making deer invisible (XIV 316). The skin of a serpent, filled with the powder of the tail, the dung and the knee bones of an owl and a flying fox, is the means of making birds invisible (XIV, 1,1") Soporiferous techniques: In order to make the enemy sleep. the Artha astra prescribes many magico religious techniques. Thus one who wants to send one's enemy to sleep should fast for thrce days and nights Then on the fourteenth of the dark half of a month, with the moon in conjunction with the Pusva constellation, One should purchase from a Svapaka woman, the scrapings made by Bilakhas. Placing them with Masa beans, in a basket, one should bury it in an uncrowded cremation ground. Taking it out on the fourteenth of the next fortnight and getting it pounded by a maiden, one should make pills out of it Then wherever one throws one pill after reciting the Mantras over it, there one sends all to sleep The Mantras to be recited in this connection contain obeisances to Asura-beings such as Ball, Sambaran Bhandira-paka, Naraka, Nikumbha, Kumbna, to authors of smotis like Narada, Devala etc and contain an expression of the desire that all the persons concerned may go to sleep (XIV 3.19-31). With these same Mantras another soponferous rite can also be performed. Thus one should bury the quill of a por cupine with three black and three white lines in an uncrowded cremation ground. Taking it out on the fourteenth of the next fortnight, wherever one throws it along with ashes from burn ing ground, reciting the Mantras referred to above, one sends all there to sleep (XIV 3 32-33). In the third soporiferous technique one should take similar quill of a porcupine. One should fust for seven days and then on the fourteenth of the dark fortnight offer into the fire sticks of Khadira accumulating them to one hundred and eight, along with honey and ghee, reciting some Mantras 10 whuch obeisance is paid to Brahmi and all other

Page #392
Ganesh Thite deities, to Brabmanas etc, and desire of making others sleep is expressed. Then where at the village gate or the door of house, one of these is buried, all the people go to sleep (XIV. 3 34-43) In the fourth rite for making others sleep, one who has fasted for four meals should make an offering in an un crowded cremation ground on the fourteenth of the dark fortnight, and taking with the Mantra in which obeisance is paid to Asura-beings and desire of niaking others sleep is express ed, a dead Sarika, should tie it in a bag made of a hog's snout. Piercing it in the middle with the quill of a porcupine, where It is buried with the Mantra, one sends all there, to sleep (XIV 3. 43-50) To avert calamities In order to avert various calamities, Kautiliya ArthaSastra prescribes various magico-religious devices The calami. ties of divine origin are of eight kinds - fire, floods, disease, famine, rats, wild animals, serpents and evil spirits, From these the country must be protected (IV.3 1-2). For the sake of avoiding calamities of fires, the king should, in summer, cause worship of the file to be made with offerings, oblations in fire, and recitals of benedictions (IV 3.5). For the sake of averting the calamity of floods, he should cause worship of rivers to be carried out on Parvan-days. Experts in the piactice of magic on those versed in the Vedas should use spells against iain (IV 3. 10-11 ) In case of drought he should cause worship of the Lord of Saci, Ganges, the Moun tains, and Mahakaccha to be made (IV 3 12). The magicians and others should counteract with secret means, the calamity of disease. Similarly the holy ascetics should perform paci ficatory and expiatory rites The sanie is to be done in case of epidemics Similarly in that case the king should cause to be instituted bathing in sacred places, worship of Mahakaccha, milking of cows in cremation grounds, burnig of effigies, and a night festival in honour of gods In case of epidemic among cattle he should cause lustration-rites in connection with the sheds and objects connected with them and worship

Page #393
The 'primitive to the Arthagistra their respective deities 1.e. Subrahmanya for elephants, Asvinau for horses, Pasupati for cattle, Varuna for buffalocs, Vayu for donkeys and mules, and Agni for goats (IV 3 13 16, cf commen. tary of Ganapali-Sastri for the deities of cattle) The devicts of facing a famine are rational and not magico-religious lui Cose of danger froin rats, birds, insects, he should cause the holy ascetics perform pacificatory rites And ou Parvan d 115 he shoul order worship of rats etc (IV 3 25-27 In case of danger from wild animals, herds of deer or beasts, swarmis of birds and crocodiles he should order worship of mountain on Parvan dass IV. 3.33-34) In case of danger from serpents, experts in the Athari, vedic lore should use magic spells On Parvan-days, he should order worship of cobras In case of danger from aqualc creatures, similar devices are to be used (IV 3.37-39) In case of dan, or from evil spirits, experts in the Atharvavedic lore or in ine practice of magic should perfora rites for destroyng evil-apirl's. The king should order worship of Caitya-trees with offerings of raised platform, umbrellas, food, small flags, and goals (IV.3.40-41) In case of any danger in general, offerings are to be made during day and night with the words "curun vasaramah (we offer you cooked rice)'(IV.3 42). For perfornung such magico religious rites, a king should always keep in his kingdom, experts in magic and holy ascetics, capable of counteracting divine calamities (IV. 3.44). If the calamities mentioned above take place at the line of a raid on enemy, then also some magico-religious rites are to be performed according to the opinion of Kauulya Thus in that case one should pay obeisance to deities and Brahminus and cause the Atharvavedic rites to be performed (IV. 7 82-84). Sorcery rites, Kautilya prescribes numerous magico religious sorcery rites for destroying the enemy Thus one should catch a charcoal burnt by lightning of a flame caused by it, and feed it with wood burnt by lightning. One should offer offerings to Rudra in this fire Then the enemy becomes burnt by this fire, wiih. out there being any remedy for it (XIV.131) In a similar rite

Page #394
97 Ganesh Thite one should bring fire from a blacksmith and offer honey in it; wine in the fire from a vintner, ghee in the fire from the roads, garland-flowers in fire from a woman devoted to her husband, mustard seeds in the fire from a harlot, curds in the fire from a woman in confinement, rice in the fire from one who has kept sacrificial fires, meat in the fire from a Candala and human flesh in the fire from a funeral pyre Then he should mix all these fires together and offer fat of a goat and up of nose of a man and faggots of Rajavfksa, with Mantras in honour of Agni. At this time obeisance is paid to Aditi, Anumati, Sarasvati, Savitr, etc. This fire then confounds the eyes of enemles without there being any iemedy against it (XIV 1 35-39) In the Arthasastra of Kautilya there are many other magico-religious sorceries for creating physical troubles or diseases to the enemy.Thus one should fill the skin of water-soake with the earth into which a woman or man has breathed This is a means of blocking the nostrils and choking the mouth (XIV 3 67). Filling the skin of a boar with breathed - in earth, one should tie it with a-monkey's tendons By means of this one causes suppression of urine and stools of the enemy (XIV 3 68). On the fourteenth of the dark fortnight, one should anoint the eyes of an effigy of the enemy made out of Rajavrksa-wood with the bile of a tawny--coloured cow killed with a weapon. This is a means of making the enemy blind (XIV 369) One who has fasted for four meals, should make an offering on the fourteenth of the dark fortight and make pios out of the bones of a man impaled on the stake. One of these planted in the dung or urine of an enemy, causes suppression of stools and urine, planted in his foot-step oi seat, it kills him by consumption, planted in his shop, field or house it destroys the course of his livelihood (XIV.3 70,71). If one uses the wedges made out of a tree burnt by lightning then also similar effects can be produced XIV 3.72) He in whose house, the Punarnava turned downwards che Nimba and the Kamamadhu, the hair of a monkey, and the bone of a human being, tied up in the garment of a corpse, are buried, or to whose foot-step one takes it after seeing it,

Page #395
The 'primitive in the Arthagastra does not survive beyond three fortnights, with his sons, wife and his wealth. (XIV. 3.73-74). Similarly, he in whose footstep, are buried the Punarpava turned downwards, the Nimba, the Kamamadhu, the Svayamgupta, and the bone of a humanbeing, at the gate of the house or army-camp or village or city, dose not survive beyond three fortnights with his sons, wife and his wealth (XIV 3 75-76). One should peocure the hairs of a goat, monkey, cat and an inchpeumon,of Brahmanas,and Svapokas and of a crow and an owl The ordure of an enemy, pounded with this, causes immediate destruction (XIV 3.77) He in whose footstep are buried flowers removed from a corpse, fermenting stuff, the hairs of an inchneumon and the skins of a scorpion, d bee and a snake, become immediately impotent, so long as that is not removed (XIV 3,78). Kautilya is supposed to be very shrewd (hulilamati ) and intelligent Then it may be asked how then in his work there 15 so much of "primitive" ? For the word primitive implies mysti cal, irrational and prescientific way of thinking H C SETH asks similar question The answer of this question proposed by him is over-simplistic He says that this portion may be "spurious" and seems to be inserted in the Arthasastra under the influence of later Tantric literature. It is not always correct to consider anything that appears strange at first sight, to be an interpolation ( for one, believe that the magico-religious way of thinking is too all pervading in ancient Indian literature that it does not make us astonish if it is found in the ArthaSastra of Kautilya also. The whole Vedic literature (Samhitas, Brahmanas, Upanisads, Sutra texts etc.) is full of magico religious thoughts The epics and puranas are not lacking them. So is the case of literature on so called sciences like Erotics, Medicine, Chemisryetc. as well as on arts like Music, Architecture etc. The political lore existed even prior to Kautilya and it may be containing many primitive elements and Kautilya might have reproduced them with due respect to 3 H C JBTH, "The gpurious in Kautilya's Arthjastra" F. W Thomas Felicitation Vol Bombay, 1939 (p 250 ff), p. 255

Page #396
100 Ganesh Thite tradition We know that there are many hymns in the Atharvaveda containing magico religious political thoughts and further in the Kausikasutiama text ancillary to the Atharvaveda--there are many Rajakarmani-duties of king-described, the nature of which is nothing but magico-religious That the king should appoint a pui ohita-priest, is a very ancient rule-and Kautilya strongly recommends it The word Purohita literally means "kept in front" (like a shield) The Purohita protects the king & kingdom with his magico-religious activities. But he is not merely protective, be is agressive also and can perform black magical rites against the enemy of the king so one has to trace the roots of the magico-1 eligious part in the Arthasastra in the Atharvavedic liter qiure only Although Kautilya himself sometimes oppo ses superstitions etc. or allows a king to exploit public superstition for his benefit, it is worthy to note that Kautilya was not a heretic or antivedic. On the other hand he looks down the heretical people (cf. Ili 20,16 ) and declares that vedic way alone is beneficial (1.3.4, p. 1.5 7-10 etc). Therefore there is no wonder if he includes in his work some magico-religious part which is in adherence to the Vedic way of thinking 4 Cf. M. WINTERNITZ, Some Problems of Indian Literature, Calcutta, 1925 "The whole Arthasastra shows that its author was a strict adherent of Brahmanism and he presupposes a social system entirely founded on Brahmanic religion and custom (P.104 see following), CP. V, R Ramachandra Dikshitar, "The Religious data in Kautilya's Arthagastra" II. 7, 1929, (P. 251ff) p.251, 253 etc

Page #397
cope 13 in the Atharr e Journal is primarily intended to ugots and further bomoto researches In Medieval Indian harvavedate ture. Hence emphasis will naturally on the languages, literature and Altural sources of that period. But it the king should also give sufficient space to other and hautilya elcles which throw light on Ancient I literally mean Wan Culture, bed, the nature of Atects the kingd Other Rules (1) Contributions intended for publication in the Journal should be typo-writtea (with double spacing) or legibly written on one side only of the paper. Coples should be retained by the autbors. (2) It is presumed that contributions forwarded for publication in the Journal are not submitted elsewhere. (3) The copyright of all the contributions publisbed in the Journal will rest jointly in the L. D. Institute of Indology and tho anthors. (4) Ten offprints will be given to the contributors free of charge. (5) Titles of books and Journals shonid bo indicated by single underline, Sanskrit, Prakrit, Hindl, Gojarati terms occurring in the articles written in English should be underlined. The standard system of transliteration should be followed. (6) Those who want their works to be reviewed in the fourgal should send two copies of the same, sometimes opp ublic superstories Lis: appreciations and ! he is not meet prms of Contributions 111 black magial atributions embodying original lo Truce the motoarches, abstracts of theses accepted at in the Athan the University; critical editions of the published Sanskrit, Prakrit, abbramsa, Old Hindi, Old Gujarati kats; appreciations and summaries of ya was attent and medieval important original down the bank bris; notices of manuscripts and textual fic way alates ticisms will be published in the ere is no Wood Purnal part which in edium of Articles Inferature, O p ey should be written in any one of e following four languages: Sanskrit, cial system ndi, Gajarati and English. vec following Aticles written in language other than vec followi) Y bglish sbould be accompanied by a mmary in English emuneration ho L. D. Institute of Indology will pay norarium to the authors wboso atributions are accepted. anual Subscription and Rs. 20/rope Sh. 30 Dollar 5.00 All contributions and correspondence may please be addressed to Director, L. D. Institate of Indology, Abmedabad-9 S.A.