Sambodhi 1977 Vol 06

Author(s): Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/520756/1

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.NO: V ORIENTA ERSITY ar 2 - NOV 1977 WALA 245 'S Y TIRUP TIRUPATI WO 20 SAMBODHI (QUARTERLY) VOL, 6 APRIL- JULY 1977 NOS. 1-2 wy EDITORS DALSUKH MALVANIA DR, H, C, BHAYANI NAGIN J. SHAH NAGIN S. SHAH D. INSTITUTE OF INDOLOGY AHMEDABAD O

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The Gupta Temple of Tigowa Frederick M. Asher Vedic Mitra C, L. Prabhakar The Convergence of the Modern Science Towards Jainism S, S, Pokharana Historical Data in the Udayana Plays of Sriharsa S, K, Sharma On an Anonymous Hemistich Cited in Vamana's Kavyalankara-sutra-vstti Biswanath Bhattacharya J. Krishnamurti and the Traditional Indian Thought R. K. Shringy Prepositions in Asvaghosa Satya Vrat Rajas and Karman Nagin J. Shah Prakrit Studies S. N. Ghosal On the Paisaci Origin of Kannada Language R. K. Khadabadi Bhatta Nayaka's Blunder T. S. Nandi svAdhyAya ilamukha mAlavaNiyA Padmasundara's Jaanacandrodayanataka Nagin J. Shah fan-attak - EET ( astarat) kI. anu. harivallabha bhAyANI

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.C.No. 2451 UNIL ORIENTAL RESEARCH RSITY 2 NOV 1977 4'S TIRUPATI N THE GUPTA TEMPLE OF TIGOWA Frederick M. Asher In 1873-74, when Alexander Cunningham visited Tigowa, 2 miles north of Bahuriband in Jabalpur District, the foundations of at least 36 temples were visible at the site. However, only one temple, a flat roofed shrine commonly called the Kankali Devi Temple,1 (Plate 1) remained intact. The Temple, which still remains in excellent condition, is usually identified among the earliest shrines of the Gupta period, dateable as will be shown below to ca. 425 A.D., although it was restored sometime after its construction. Oriented toward the east, 2 the temple is almost identical in size and plan with Temple XVII at Sanchi. It is elevated on a plinth (jagati-pitha) 472"x375", the exact height of which properly cannot be determined because of the uneven ground ievel. At present the average height is 25" above the ground. The adhisthana consists of two courses of moulding, a low rectangular moulding 4.5" high and a taller moulding 14" high with a cyma recta curve at the top. The plain walls, unrelieved by any sculptural decoration, are 71" high and composed of seven courses of ashlar masonry, each stone being approximately 12"x24". The superstructure, to be discussed in considerably greater detail below, consists of a projecting moulding 13.5" high, two courses of masonry 20" high in the same plane as the walls, a projecting cornice 6" high, and enormous flat slabs 6" thick covering the entire temple. 1 An inscription on one of the mandapa pillars indicates that the temple was known as the Sitabhadra-sthana (i.e. auspicious Sita temple ?), at least during the 7th or 8th century, when the inscription was carved. Alexander Cunningham, Archaeological Survey of India Reports, IX, p. 46, publishes an accurate transliteration of the inscription." 2 Cunningham, ibid., p. 44, notes that, in fact, this temple is oriented a few degrees north of east and comments that, on the average, Gupta temples deviate 130 from the true directions. He inakes the intriguing suggestion that this may be an intentional deviation of one lunar mansion, although I should point out that nowhere in the silpa literature is such deviation prescribed. i 3 For a ground plan, see ibid., plate X. I have no explanation for the discrepancy between Cunningham's measurements and mine.

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Frederick M. Asher The mandapa, now enclosed, was originally an open portico with four more or less evenly spaced columns supporting the three large stone slabs which form the roof. Similar in form to the columns of the mandapa of Temple XVII at Sanchi, the columns of the Tigowa temple have very tall square bases followed by much shorter octagonal and then 16-sided sections below the capital. The capitals of the Tigowa columns, however, are of the purna-ghata type, used so frequently during the Gupta period, for example at Deogarh, while the Sanchi temple columns use the much older bell capital, apparently in imitation of the capital form used on the Great Stupa torangs or the Asokan pillar which was located just a few yards away. More significant than the difference in form of the capitals is the more elaborate decoration of the Tigowa columns. This relatively elaborate decoration, such as the floral and figural motifs carved on the octagonal sections of the columns, suggests a development somewhat more advanced than that represented by the Sanchi columns. 2 The mouldings of the doorway (Plate 2) also seem more developed than the dvara sakhas of Temple XVII at Sanchi, and they provide some evidence for the date of the temple. They consist of a band of rosettes around the opening, a plain course of moulding, another band of rosettes, and a pilaster as the outermost doorway moulding. Above the pilasters are the figures of the River Goddesses, Jamuna to the viewer's right and Ganga to the left. A row of dentils, apparently the vestige of wooden rafter ends, is above the doorway. This form of doorway has its closest association with doorways of monuments dateable to the very beginning of the fifth century such as the rock-cut sanctuary at Udayagiri associated with the inscription of 401/02 A.D.6 and the doorway of the Sanchi temple. Nevertheless, two features of the Tigowa doorway suggest that the temple is somewhat more advanced than the shrines of Udayagiri and Sanchi, although closer to the style of those two temples than to temples dating after the mid-fifth century. First, there are two bands of rosettes at Tigowa, while on the doorways of the Sanchi and Udayagiri temples there is only one, and also the pilasters are substantially more ornate, both features anticipa ting the decoration of subsequent Gupta temples. Second, the figures of the River Goddesses are clearly differentiated by their vahanas, the makara and tortoise, an invariable feature of subsequent Gupta temples, while at Udayagiri the two 4 S. K. Saraswati, "Temple Architecture in the Gupta Age," Journal of the Indian Society of Oriental Art, 8 (1940), p. 150, comments, "The distance between the columns is slightly greater in the middle that at the sides, and as this peculiarity is invariable in all the temples of the type, Cunningham appears to be right in regarding it as one of the minor marks of the Gupta style." While this is true of Temple XVII at Sanchi, it does not pertain to the Tigowa temple. 5 John Marshall and Alfred Foucher, The Monuments of Sanchi, Culcutta, 1944, plate 114. 6 R. D. Banerji, Age of the Imperial Guptas, Benares, 1933, plate XI,

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The Gupta Temple of Tigowa female figures in the position of the River Goddesses both stand on makaras, suggesting that in 401/02 A.D. Ganga and Jamuna were not yet a canonical feature of the temple.? Thus the Tigowa temple must be assigned a date somewhat later than the beginning of the fifth century, although it cannot be dated as late as the second half of the century. Temples of this later date, such as the Vamana Temple at Marhia, 8 the Parvati Temple at Nachna, 9 and the Siva Temple at Bhumara, 10 invariably have elaborat ely carved lotus rhyzome motils around the doorway and faces carved on the projecting dentils above the doorway. Hence a date of ca. 425 seems most appropriate for the Kai kali Devi Temple at Tigowa. There can be no doubt that the temple was modified several centuries after it was built. Both the enclosure of the mandapa and the style of the three sculptured panels on the mandapa walls give clear indication of this. The mouldings at the base of the walls enclosing the manda pa are both taller and more elaborate than the base mouldings of the walls enclo. sing the sanctum. In form, the mouldings are undoubtedly more advanced than the adhisthana mouldings of the Deogarh Visnu Temple which may be ascribed to the early sixth century and appear closer to the form of the adhisthana mouldings of the Siva Temple on Mundesvari Hill which is associated with an inscription of 636 A.D.11 and the Laksmana Temple at Sirpur which also may be ascribed to the early seventh century. 1 2 Above these base mouldings, irregular blocks of masonry were used to enclose the mandapa. On the north side, the manda pa wall extends beyond the columns. This extension consists only of a base moulding with a single large projecting slab. Three sculptured panels of rather awkward appearance adorn these later additions. Two, one above the other, are on the south wall of the 7 Odette Viennot, Les divinitas fluviales Ganga et Yamuna, Paris, 1964, pp. 14-35, identifies the form of the females of the Udayagiri doorway as among the very earliest and suggests that the form of the Tigowa River Goddesses is considerably more mature, grouping them with those of the Deograh doorway. The figures of the Sanchi temple have been removed, and so it is impossible to determine whether they were distinguished by their vahanas. & Pramod Chandra, "A Vamana Temple at Marhia and Some Reflections on Gupta Architecture," Artibus Asiae, XXXII (1970), plate 10 9 R. C. Majumdar, ed., History and Culture of the Judian People, vol. III, Rombay, 1954, figure 23. 10 R. D. Banerji op. cit., plate IV. Il K. C. Panigrahi, "Temple of Mundesvari in Shahabad," Journal of the Bihar Research Society, XLIV (1958), pp. 14-21, 12 Krishna Deva, Temples of North India, New Delhi, 1969, plate 5, p. 13.

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$ The Gupta Temple of Tigowa and corresponds roughly to the mouldings which form the banbhana section of innumerable northern Indian temples. Both because textual evidence gives no indication of a flat roofed variety of temple and because relief sculpture of the Gupta period and earlier centuries illustrate no flat-roofed shrines while frequently illustrating multi-storied buildings, 14 many scholars have wondered whether the flatroofed temples which remain in modern times represent the vestige of shrines which once had superstructures. For example, Odette Viennot, who illurstates an enormous number of flat-roofed shrines in Madhyadega, asks, "....mais sommes-nous en presence de temples intacts ou dont la la toiture a ete en partie ruinee?"15 (But are we dealing with intact temples or temples of which the roof has been partly ruined ?) And Pramod Chandra has made excellent use of the temple at Marhia, just about 20 miles of Tigowa, to demonstrate convincingly that the well-known Siva Temple at Bhumara was not originally flat-roofed but had a superstructure consisting of mouldings forming a sort of stepped pyramid. 10 Such early Puranas as the Matsya and Agni appear to presume that the sikhara, called in these texts the manjari, is an integral and invariable component of the temple. That is, these texts refer to no temples without superstructures and by reference to the proportional measurement of the sikhara and to the names of its parts, thay seem not to consider the sikhara an optional feature of the temple. But, then, the Puranas and the various silpa texts seem to acknowledge few options which the builder might have, although the fact that no two temples are identical obviously indicates that the silpin was not bound by prescription to every feature. At the same time, one would have to admit that the sikhara is no small decorative feature. Nevertheless, it is possible, although admittedly not probable, that the texts do not acknowledge flat-roofed temples because later emendations of the texts excised mention of the flat roofed variety when it was no longer current, Literary evidence aside, the appearance of the Tigowa temple itself and its relationship to subsequent temples in Madhyadesa lend strong support to the view that temples of the early fifth century were indeed flat-roofed. To demonstrate that the Tigowa temple and others of its class were always flat roofed, I may cite two facts. First is the nature of the roofs surface itself. My own study of the Tigowa temple's roof has revealed no place where a superstructure once could have been. Neither are there holes into which metal or masonry clamps could have been set, nor is there any sort 14 Such buildings may be seen, for example, among the reliefs of Bharhut and Sanchi. 15 Odette Viennot, "Le problems des temples a toit plat dans l'Inde du Nord," Arts Asiatiques, XVIII (1968), p. 27 16 Pramod Chandra, op. cit., pp. 130-43.

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Frederick M. Asher m.indapa. The lower one (Plate 3) illustrates Visnu Anantasayi and appears to follow the iconography of the panel on the Deogarh temple, 13 although this scene is considerably more abbreviated than the Deogarh one. Above this, that is directly above the head of the Brahma sealed on the lotus issuing from the navel of Visnu, is a panel which appears to illustrate Kali. Its placement above the Anantasayi suggests the juxtaposition and contrast of the creative and destructive forces. The third panel, illustrating an unusual and especially austere form of Visnu scated as if in meditation while attended by standing figures at either side and flying figures above the head, is carved on the north wall extension beyond the columns. The asymmetry of the mandapa enclosure is unusual and thus morils comment. One would expect to see sculptured panels opposite those illustrating Visnu Anantasayi and Kalias well as a comparable extension with a sculptured panel beyond the columns on the southern side of the temple. The arrangement of the sculptures appears unusually haphazzard for an Indian temple and raises suspicions which are confirmed by a careful study of the mouldings at the base of the mandapa enclosures. The mouldings of the north side enclosure (Plate 4) are similar but not identical to those of the south side enclosure, but the mouldings of the south side enclosure are identical 10 those of the sculptured extension of the north wall. Thus the two walls with sculptured panels each have identical base mouldings. This suggests that the walls which today enclose the mandapa as well as the extension on the north side were not built expressly for the Karkali Devi Temple. Rather, they must have been taken from two different temples, no doubt two of the 36 whose foundations Cunninghan saw at the site. The style of the sculptures as well as the style of the mouldings indicates that the mandapa walls were made during the seventh century, but that is by no means an indication that they were added to the Karkali Devi Temple at that time. In fact, they probably were not added to the Kankali Devi Temple until the temples of which they were originally part had fallen to ruin. Then all one can say is that they were put in place before 1873-74 when Cunningham visited the site. The very low superstructure of the temple corresponds more or less to the bandhana mouldings of sikhara temples. Thus above the undecorated walls, there is a single projecting moulding, a sort of architrave, above which are two courses of ashlar masonry in the same plane as the walls. A projecting cornice moulding carved in cyma recta fashion surmounted by enormous flat slabs serve as the ultimate superstructure of the temple. This is virtually identical to the superstructure of Temple XVII at Sanchi 13 R. D. Banerj!, op. cit., plate XXXVII,

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Frederick M. Asher of discoloration which might imply that the roof slabs were partially covered by a superstructure and partially exposed to the elen ents. This also applies to Temple XVII at Sanchi. Second is the course of evolution of temple architecure during the fifth and sixth centuries. Clearly the Tigowa temple and the others of its class are the simplest in conception, standing at the beginning of the evolution and dating, as I have shown, to the early fifth century, Slightly more developed temples such as the Vamana Temple at Marhia show a dentil motil, perhaps derived from raster ends, below the lower projecting mouklings of the superstructure and also plaques with figural relief on the area which is between the lower and upper projecting mould ings of the superstructure, while this area on the Tigowa temple is undecorated. In keeping with the relative ornateness, the Marhia temple shows the begin nings of a towering superstructure in the form of a stepped pyramid cons. isting of two tiers. This stepped pyramid is simply a reduplication of the flat rool of shrines such as the Tigowa temple whose relative simplicity clearly indicates that it was built before the Marhia temple. Still later temples, which show a far taller and more ornate sikliani, such as the Vistu Teniple at Deogarh dateable to ca. 525 A.D. also show plinth mouldings and walls which are considerably more claborate ilian either the Marhia or Tigowa temples. Thus there can be little doubt that as all parts of the temple are elaborated and reduplicated, so the superstructure is embellished and made taller. Since this is the case, and since the Tigowa temple is the least developed of those cited, it must have had a superstructure which is less developed even than the one at Marhia. In fact, in its present form, the Tigowa temple's superstructure is less developed than the one at Marhia, and so there is no reason to doubt that its present forin represents other than its original form. It may have seen a form that was short-lived, but that is no reason to doubt that it cxiste at all.

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Plate 1 :

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Plate 2:

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WORK 20 Plate 3:

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Plate 4 :

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VEDIC MITR 4* C. L. Prabhakar his vizos ASO Vedic Mitra is one of the few deities of Veda who received continuous attention even after RV. Vedic Mitra is known in the other inythologies viz., Indo-Iranian, Avestan etc. In Avesta Miora is a god of faithfulness while in RV, he is known for regulating people. He is thus described as Yatayat jjangi (RV. 3.59). Mitra's Character in the RV is not very definite. There are many references to Mitra in the RV but there is a solitary hymn ( 3.56, 1-9) that is fully addressed to Mitra only. Seer Visvamitra is further famous because of this besides his greatness for the Gayatrimantras (Ry 3.62.10), Visvamitra seems to be uniquely blessed by Savity, Mitra aud Aditya. Vedic Mitra impels men for work and activity. This feature is maintained througuout the Veda. Like the deities viz., Agni or Indra, Mitra was not accorded an independent status in the RV. Mostly this deity is known for benefic character and supervisory functions. But Mitra joined with Varuna, occupied a significant position in the RV. There are many refernces to Mitra - Varuna, a devata-dvandya in the RV. This forms a separate study by itself, Mitra... Varuna indicate a power, fulfilling the entirity of action connected to Day as well as Night, Probably with Mitra--Varuna aspect of Aditya, Aditya's hold on the life of devotees as a whole is revealed. Mitra is a deity belonging to Aditya group of Vedic deities. He is a solar deity. He is thus a god of light. He belonged to celestial region although Veda refers his intimacy and indebtedness to earth. Vedic Mitra in RV is worshipped for want of rain and successful operations in Agriculture. Further he is a Law-Maker. All abide by his laws. Anyone who violated them was regarded as a sipner. Mostly witra joincd mees 10 Mithi Mits * Paper submitted to the International Conference of Mithraic Studies, U.S.A., 1974, I thank Prof. E. D. FRANCIS, U.S.A, for suggesting me this topic in which I was interested for the Conference. i "Vedic Reader", MACDONELL 2 Vedic Mythology : MACDONELL On "Mitra", 3. Gayatrimantra : by Dr. C. L. PRABHAKAR, Samskruta Vimarsh, 1972.

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C. L. Prabhakar Mitra has been a subject of study. Many scholars 4 have discussed Mitra attempting to find out Mitra's nature and character even on a comparative level with other mythologies of World. In such vast scope, a specific analysis regarding his personality with reference to YV particularly SYV seems to be expediert. In that connection an analysis of Vedic Mitra may be made hereunder. As for a separate study epic Mitra or Puranic Mitra could be discussed. Also a few remarks on Mitra of AV are incorporated here and there. It appears Mitra has no much individual importance in the galaxy of AV deities compared to the other deities like Agni or Indra. YV considers Mitra and shows a few details to gather a beiter picture of Mitra compared to RV in certain aspects. There is no sacrifice in the YV wherein Mitra is not mentioned. This shows his importance in sacrifice. His blessings are sought for the success of sacrifiee and sacrificer in the Yy. In fact his connection to sacrifice and his personality, separately even, is already discussed in course of a thesis on SYV5. He is regarded under such group of deities of YV who have not elaborate references compared to Agni or Prajapati. . Mitra is referred to in the Vajasaneyi Samhita (VS) for about forty six times spread into several Kandikas. Among them, Mitra is mentioned further along with Varuna for about fiftcen times. In the Satapatha Brahmana only, Mitra is combined with Brbaspati and functioned in the capacity of another Devaladvandva viz., Mitra-Brhaspati. This is unique to YV. Mitra is not mentioned in about fourteen chapters of the VS which originally contains forty chapters. It is interesting to note that Mitra is mentioned in each sacrifice of the SYV. There is no Mitra in the last chapter (Isopanisad) of the VS. This ascertains Mitra's purview to limit to sacrificial portion of the VS only. Thereby Mitra in YV appears to be a deity invoked in sacrifices only and offerings are made to him as per the rites in then. Veidc deities are described anthrophomorphically in YV also. Mitra is no exception. ... Originally Mitra seems to be a manifestation of Agni only. Agni is a deity whose importance is established very well in Veda. But for practical purposes, a distinction for Mitra as a separate deity seems to have been maintained in Veda like other deities. Since Mitra is often referred as an 4 Like LUDWIG, LUIDERS, HILLEBRANDT, GONDA etc, have worked on Mitra and the deities of Aditya Group. 5 See Author's Thesis sukla Yajurveda : A Study". Book-Mi (Mythology), submitted to Poona University, Poona in 1968. Present article derives help from the said thesis.

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Vedic Mitra aspect of Aditya, a discussion on Mitra might, in other words, mean Aditya's mahat only. Mitra finds importance in YV as an independent deity. But that stature is not as emphatic as Rudra" or Prajapati in that Veda. Mitra injures none. He is harmless. He is a benefic deity in YV. His blessings are invariably sought in cach sacrifice in the YV. Even in the instance of certain Kamyestis (optional rites) in the Taittiriya Samhita in addition to the major rites, Mitra is recognised and invoked. AV involves Mitra at certain rites and attributes praises and functions to him. Mitra is mentioned under charms and conjurations in AV although basically the deity is composed for doing favours. However, in nutshell, it may be said that Mitra's quality viz. benevolance received repeated mention in the other samhitas of Veda. In YV, specifically Mitra's looks (caksus) are benignant and hence proverbial. There is an exclusive rites in YV after the name of Mitra. This is designed after the suggestion of Prajapati for obtaining Mitra's grace. Mitra, by definition is a friend, an envoy to the devotees. Its etymological sense also amounts to the same. In YV Mitra is regarded as Earth (Prthivi). Mitra ascended along with Prthivi to a strongfold wherewith he extends protection to devotee. The meaning of this reference seems to be subtle. But it may be that, on account of the sacrifices performed on earth, Mitra receives strength staying in celestial region and as a result, he becomes strong to protect. It may be so beacuse after all sacrifice is the very sap of all deities. The same is true for a sacrificer. A king, it is said in YV, who performs a sacrifice (vajapeya) shall grow stronger. There is another reference that Aditya is Mitra as he rises and appears in the dawn (AV 13.3.13). That is, the sun in the dawn represents the aspects of Mitra. Mitra, therefore is Aditya at Morning. Accordingly Mitra is a deity for day (ahah). Mitra's upasthanalo (worship) at dawn is recomm. ended in the Kalpa texts. As such Varuna stands in contradistinction to Mitra even in YV. Varuna is revered in the night. 12 Varuna stands for evening and night. The combination Mitra-Varuna seems to be potential enough 6 "Rudra in the YV", by the author, QJMS, 1969. 7 One who is desirous of rain, food, eyes, longevity, wealth etc. are advised to perform rites titled by their such wants (TS 2.1.7, 8, 9, 2.3.8, 11 etc. ). 8 Mitravindesti: See EGGELING, SBE; SB Vol. V, pp. pp. 62-5. 9 Brhad devata 2.49.15; also see S. VARMA The etymologies of Yaska", pp. 81. 10 A Vau reveres Mitra with RV 3.59.6 in the Pratah Sandhyopasana. 11 "Religion and Mythology of Brahmanas", G. V. DEVASTHALI, Poona pp. 67. 12 Likewise he reveres Varuna with RV. 1.25.19 (VS 21.1) in the Sayam Sandhyopasana. 2

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C. L. Prabhakar to obviate sins of those devotees committed during day and night respectively, YV bears also references to the articles of food and drink to Mitra, Those animals and other sacrificial offerings like caru, ghita etc., dedicated and offered for Mitra at various sacrifices and rites could be regarded as his food. Among them, YV seems to point out preferences to Mitra. Satapatha Brahmana points out that all that is natural and that is cooked with steam need be offered to Mitra. White coloured animals and watery birds (jalakakas) are dedicated to Mitra in the sacrifices. That is Vartina, Sajundaka, Kulipaya ete, are the animals tied to the stakes, dedicated to Mitra in Agvamedha. A brick as a share separately is put in the Agnicayana. The type of animals mentioned indicate Mitra's liking for things that are pure and that belonged to waters. Further in the Agvamedha, the third bone to the right of the horse (victimised) is offered to Mitra. Somo libations are specifically offered to Mitra in Agnistoma. Such an idea of offerings might indicate the subsistance warranted for the deity viz., Mitra, Mitra is identified with certain" deities and objects in YV like in RV. Identifications, as a rule, enhance the vibhuti of a deity. Moreover, deity's importance is reckoned on the basis of the degree of mahat that the deity possessed or that is described in Veda. Vedic Mitra in RV (Mitram..... Varunam) is identical with all other deities to emphasise a theory which proclaimed of Monism. Aditya, Agni, Soma, Surya, Savits, ctc., are the other Vedic deities with whom Mitra is identified. There are mantras in the YV too that sang the mahat of Mitra accordingly. Mitra further is identified with carth (prthivi), vital air (prana), vayu, osadhi etc. The Salapatha Brahmana adds that, Mitra is Satya (truth) and Satyu to be Brahma itself. Mitra thus is Brahma, the Supreme. Here it may be pointed out that tendency of identifying a deity under description to Brahma is a characteristic of YV-Mythology (For more : See 'Mythology of YV, JUB, 1968, by Dr. N. J. Shende). For example, even Agni, clsewhere in YV, is identified with Brahmua,'S YV, thus, seems to conceive each deity to tend to rise upto Supreme. Moreover, YV is a samhita of desires. When Mitra thus is extolled, indirectly Mitra's obligation unto a sacrificer becomes further fortified. Sata patha Brahmana connects, Mitra with Moon and identificd Mitra with waning moon. Mitra thus is known for all pervasiveness in YV. 13 VS 24.2, 3, 21, 22, 27; 25.5: TS. 1.8.10; 2.1.8,9: 2.38, 5.5.14 elc: SB 5.3.2.4: 5.3.3.8. For Mitra's Caru, nambra (a kind of grain) is offered ctc. 14 Vs 4.19 (Here Mitra=Surya) referring to the Rtviks. VS 4.37 (Mitra-Soma = Aditya) VS II. 53 (Mitra-A dity) and so on. 15. "Agni in sukla YV" Dr. C. L. PRABHAKAR, SP, AIOC, 1976, Full paper in press at Macilipatnam.

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Vedic Mitra YV ascribes certain qualities to Mitra also like to any other deity. A few of them may be noted below. The qualities here again, seem to be mostly with reference to sacrfice und sacrificer ulike RV. No Vedic deity exists independent of sacrifice. Moreover, the very emergence of the cntire Mythology of Veda owes its origin to sacrifice only. Mitra is respected in view of his pleasing appearance and personality. Mitra is a desire of the sacrilicer and therefore the latter wishes that Mitra should be prosperous by virtue of sacritice (VS 18.17). Such a desire referring to the prosperity of Mitra is ficquently mentioned in YV, Mitra is bright (deva) known for lustre (te jas). AV regarded this feature of Mitra worth a comparison (u poma).17 Mitra has eye and with that graceful eye, the priest at the sacrifice is asked to cye the sacrificer. Herein the Mitra is worth the comparison 1 in the YV. Mitra is brave and victorious. YV points out a few references indicating his past in the form of mythica! greatness. He is Lord of Truth (Satyanan adhipatil), a star (anuradha, T.S. 4.1.9) and osudhi (T.S. 2.1.9). He is a sustainer of Law (Rtarrdh). The Brahmana text describes (5.3.2.4) Mitra to represent priesthood (Brahma) wliile Varna royalty (ksatru). Brahma is known in Veda eminence in knowledge, intelligence and sacrifice. Ksatra stood for skill in administration and allicd crafts of the society. Varuna is a king (Paruno raja) as described in Vcda. Mitra is capable of destorying enemies. He obviates sins. He cures diseases even. These traits of Mitra arc commonly mentioned in YV as well as AV. Mitra controls rain (AV 5.24.5). Thus he is indispensable for agriculturists. Mitra acclaims a place of significance for worship in YV even as conjoined with Varuna. There are references in YV that describe Mitra's other qualities that commend the devotees of YV to worship him in sacrifices unfailingly. Having been praised, Mitra is obliged to perform certain functions in favour of the worshippers. He has mainly sacrificial and protective functions. Mitra is capable of performing certain such functions that are common with other deities even. 16 for details Sce G. V. DEVASTHALI "Religion and Philosopay of Brahmanas", Poona 17 AV 19.49.2 (Also see Tr. Griffith Vol. 11) Also Kavi and Kavya in the AV" Dr. N. J. SHENDE, Poona 1967. 18 VS 5.34 : (mitraspa ma caksisa ikgadhvan) 19 Sec SB 4.1.4. 1-4 : A discussion on the relative superiority between Brahma and Ksatra is found. The reasoning ultimately tends to speak interdependence.

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C. L. Prabhakar Mitra is one of the three deities viz., Mitra, Aryaman and Varuna whose protetion was sought for in the sacrifice (VS3.31). Essentially Mitra destroys obstacles on the way if any, for the sacrificer. He grants useful friends (sumnitrada) worth his name. Mitra protects the sacrificer who was identifed with prastara temporarily for want of successful completion of sacrifice. Ho protects the soma-cow that goes as price for Soma (VS 4.19). He helps to get fame also. This deity binds the feet of Soma-Cow such that no harm or loss of the cow might ensue to it. The Ukha in the Agnicayana is entrusted in his hands so that it would not break but remain safe (11.64). This would mean invoking the blessings of Mitra for the Ukha (fire-pan). Along with Varuna, he establishes the king firm in the Kingdom and protects the Law and order. He is the guardian of people (carsani dhTtah). He inspires and impels them for work. Mitra's role, however, is significantly portrayed in the YV. YV recognised Mitra with reference to sacrifice like other deities. AV shows a change in the phase of functions of RV deities in general. Mitra is not an exception therein. Many Vedic deities underwent changes in the hands of AV. Change is denoted by the nature of utility to which Vedic deities are subjected at the various rites of the AV. It is still a need that Myothology of AV is to be worked out exclusively in order to mark out a definite phase in the growth of Vedic deities,20 Mitra, for example, is one of the deities who is requested to help against the obstruction of the passage of urine-a charm in AV (1.1.2). Essentially, however, Mitra's nobility is maintained in AV also. Mitra removes the unlucky marks (alaksmi nasanam) on a woman (AV 1.19.3). He destroys sins and blesses the devotees. Mitra is invoked even in certain optional rites that AV described. Further a glance at the optional rites21 mentioned in the YV and AV reveals the various deeds that Mitra was obliged to perform. Mitra is one of the deities whose blessings are sought for certain desires like fine cyes, longevity, health, food etc., by a sacrificer. He protects Mahavir (pot) in the Pravargya ceremony (VS. 35. 5-6). Mitra bestows strength on the sacrificer (VS 33-48) and respects his desires (VS 33-42 ). He purifies the sacrificer making hin free from sins. Mitra is called, therefore, by the epithet putadaksam' in the SYV. (VS 33.57) in the instance of Pitrinedha. He 20 We have the book "Religion and Philosophy of AV" by Late Dr. N. J. SHENDE(my Guru) whose scope did not permit to fulfil such a want. The Mythologies prepared hither lo cover a vast range while they miss to fulfil such a need. 21 See FN 6 and in AV the rites mutramocanam (1.1.2), Vijaya Prarthana (1.9.1), alaksminisanum (1.18.2), almagopanam, rastradharanam (3.8.1) etc, have significance.

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Vedic Mitra makes the sacrificer to stick to Truth (VS 9.39). He protects the world (SB 6.5.4.14). He grants finally heaven (Svarga) to the sacrificer as he offers the Asvastomiya oblations in Ayvamedha sacrifice (SB 13.1.3.3). Thus the various functions mentioned above indicate Mita's support during rituals. AV, on the other hand, assigned Mitra a place in charms against evil and soon. Vedic Mitra is further described to enjoy good relations with other deities like Agni, Varuna, Surya etc., in the YV. He encourages the sacrifice with the co-operation of the said deities. Mitra is great in view of the myths mentioned in the YV. A few myths referring to him may be cited below: Mitra won Trvrt soma with nine mystic syllables (VS 9.33). At Pravargya, Mitra is related22 with the Mahavira (pot) on the ninth day. The number ning seems to be favourite to Mitra. This myth is cited in the portion of the Vajapeya with a view probably that the sacrif'icer shall attain similar victory. Mitra combined earth and heaven with light (jyoti)23 and presented it to Adhvaryu. This myth is mentioned in the Agnicayana at a rite viz., clay is mixed with goat's hair (VS 11,53) synibolically. Mitra was given with the Ukha. This is cited in connection with the making of Ukha in that sacrifice (Agnicayana). These myths are relevant to the situations. Moreover, as the Brahmanas reiterate, the gods are the originators of sacrifice in the world (devavai Yajnam atanuta). Mitra would have his share in such undertaking. Mitra together with Varuna has also certain common references in the YV. They are larger in number also. For example, it is said Mitra together with Varuna climbed the Chariot (a rite) in the Rajasuya (VS 10.16): Mitra together with Varuna bestowed speech on the priests (T 56.1--4) and so on. Mitra was one who out of jealousy robbed away the nobility (Ksatra) from Sri, the daughter of Prajapati (SB 9.4.3.1) But he returned that to her when he received an oblation in the rite viz., Mitrayindesti. This episode testifies the weakness (viz. asuya) in Mitra which is originally made normal to human beings. Unfortunately no details in elaboration of the myths in general of the sarnhitas could be found after the samhita literature. As a result one is constrained to be contented with mere citations of those myths. However, 22 VS 9.33 and 39.6: Also Mahichara's commentary on those Kandikus, 23 Vide Com. Matridhara Vs 1.5, 3.

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C. L, Prabhakar it is evident that Mitra is connected with all sacrifices viz., from Darsapornamasa to Pravargya of the SYV. The personality of Mitra if described taking into consideation his activities in collaboration with Varuna, Mitra's greatness becomes known yet clear. But the scope of this paper is limited to those references in general exclusively to Mitra. III As a result of the discussion, the following may be interesting : (1) Vedic Mitra is hymned only once in a full length of sukta in the RV. Seer Visvanitra deserves all the credit in that direction. Seer Visvamitra seems to be protogonist for fame in respect of mantra connected to dcities of Aditya group. (2) Vedic Miira found parallels in other mythologies viz., Indo-Iranian and Avestan. Ilis character, however, docs not change much. (3) Vedic Mitra is a solar deity belonging to celestial region. Yet his support is from the carth (sacrilicas) only. (4) Mitra in the YV l'inds soine development and lie is regarded as a deity known for benignant looks and gracious personality favouring agaiculturists. In RV, he is known as yata yaj jana (regulating people)) (5) Mitra is recognised in all the sacrl'ices of YV. Offerings are made to him and his blessings are sought for. (6) Vedie Mitra is a deity of day. His worship at dawn is recommended. At Sanih po pasthana, Mitra is revered during the day. Mitra is living even in respect of rites prescribed by Paddhati and prayoga of Indian ritualistic religion. (7) Vedic Mitra is prominent in AV also. His blessings are sought even in effecting cliarms. When to inflict evil on the enemy Mitra is invoked. However, Mitra's benefic character is maintained in the AV also. (8) Mitravindesti designed in the Satapatha Brahmana is a mark showing the prominence of Vedic Mitra. (9) YV identified Mitra with Brahma, the Supreme. By this, Mitra is obliged to the YV very much.

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THE CONVERGENCE OF THE MODERN SCIENCE TOWARDS JANISM S. S. Pokharna Abstract : We illustrate here a fundamental similarity between Jainism and the modern science. We show that the two approaches of understanding various phenomena of nature are basically identical. However, the detail treatments may be different in the two cases. It appears that finally science is converging towards Jainism. In that way we lastly illustrte how significant the idea of " Kevala jnana " is in the context of the difficulties which the scientific methods are presently facing. 1. Introduction : TH There exist remarkable parallels between Jainism and modern science!. These parallels are not accidental but come from a very profound agreement between the Jaina's way of secing the world and the concept of modern science. If we leaye aside the detail treatments, then we can say without any loss of generality that fundamentally there is no difference between these two approaches to understand different phenomena occurring in nature. In some cases a serious consideration of various theories may yield some new ideas which can help in resolving many disputes which the scientists are presently facing today. Instead of making a one to one comparison we shall discuss various aspects of different phenomena from a very fundamental point of view. To section 2, we discuss self-consistency and unifying nature of Jaina's theories which are the most important aspects of any beautiful theory. Then in section 3, we analyze the shape of the universe as given in Jainism in terms of symmetry and antisymmetry a which are the two most fundamental attributes of the universe as has been emphasized by seycral scientists. In the section 4, we study the importance of Dharmastikaya in the light of the difficulties which are coming in the way while reconciling relativity and quantum mechanics. The section 5 has becn devoted to emphasize the importance of the principle of Syadvada for particle physics-4. Some new

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S. S. Pokharna ideas have been also suggested. A detail analysis of the doctrine of Karmas has been carried out in the 6th section in the light of the most recent developments in the field of quantum biology? which has just grown. We illustrate how beautifully the ideas of Ahimsa and rebirth creeps out from this theory. Alter discussing all thes beautiful aspects, we want to clarify a very important point about the validity of the knowledge acquired in these two disciplines. We remark that Uiese methods provide us only with an approximate underestanding of nature. An absolutely perfect knowledge of all natural phenomena can be acquired only when one realizes the idea that knowledge is structured in the consiousness and hence a perfect knowledge can be acquired only by increasing the purity of consciousness and achieving the state of Keval. All scientific theories have been criticized in this spirit in the last section. We also illustrate how seriously the so called precise and accurate mathematical representation of scientific facts introduces uncertainity in our knowledge14. 2. Self-Consistency and Unifiedness of Jaina's approach : A beautiful theory is that (a) which contains a minimum number of hypothetical assumptions and each of which is consistent with rest of the others and (b) which can explain a large number of phenomena in a satisfacory manner. The most beautiful theory in this respect will be one which can explain all phenomena occuring in the universe whether physical or biological. In the modera science, we have not yet been able to recognize of such a Theory. Controversies still exist 11 between mechanists and vitalists about the existence of Consciouspess and its nature. Mechanists argue that all phenomena in nature can be reduced to the laws of mechanics whereas vitalists believe in some illdefined consciousness or soul which is different from matter and may not follow the laws of mechanics. Problems of mindbody19 interaction are still as burning as they were at any earlier date. Even in the case of matter, the properties of various forms of matter and their interconnection is not clear i.c. there is no unifyinig and self consistent theory to explain say the four well known interactions viz. nuclear, electromagnetic; weak and gravitational interactions which govern all properties of matter as is believed hither-to1. In this respect, the Jaina's theory that the whole universe can be constituted from the following six substances 5-6 viz. medium of motion; medium of rest, space, time, matter (Pudgal) and soul is extremely fasciniating. We find here that none of the six substances have any contradictions with any of the others. Each one of them is having its own functions, without affecting rest of the others. Furthermore, the fact that Jaina's

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The convergence of the...Jainism do not believe in any God and their claim that some definite laws inherent in the above universe completely govern the functionings of different phenomena, removes all umbelievable doubts. The law of cause and effect is still another important aspect which make their theory most scientific. Along with this main theory another important theory which is self.consistent and unifying in nature is the doctrine of Karinas. The fact that 8 main types of Karmas and soul are essential ingredients to generate the whole biological kingdom is a very successful and complete theory for all biological systems. After discussing the beauty of Jaina's theories we analyse the shape of the universe which has appeared in Jaina canons. We illustrate how important facts are reflected from this simple figure. 3. symmetry-Antisymmetry in Jainism : The figure appearing on the left is a crosssect'on of the upiverse according to Jainism 5-6. Without going into the controversial scientific issue of the finite or inliniteness of the universe, we start from a very basic property, which is reflected from this figure. If we draw a vertical line AB in the middle of the figure then we see that the figure is symmetrical about the axis AB. If we draw a horizontal line CD in the middle of the figure then we see that the figure is not symmetrical (antisymmetrical) about the axis CD. This figure then indicates that symmetry and antisymmetry are the two most fundamental attributes of this universe or we can say that this universe is nothing but a composition of symmetry and antisymmetry. The meanings of these two words are so wide that it is necessary for us to give some examples to clarify the importance reflected from them. L (a) Symmetry and Conservation laws1,8-10 : In all scientific theories, one attempts to describe different systems in terms of some physical variables like energy, momentum etc. The reason behind this description lies in the fact that if the given system is not interacting with rest of the enviornment then these quantities for the system do not change with time i.e. they are conserved. Thus all scientific studies are performed in terms of some conseryed quantities. A deeper analysis 3

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S. S. Pokharu shows that with each of these conserved quantities, some definite symmetr is associated which is preserved when the system undergoes a change However, all these conservation laws and hence all the scientific theorie are approximate because in each case symmetry is not exactly retained in the practical situation. As soon as we talk of system and the symmetry the introduction of system itseli brings about an antisymmetry into tlx picture as the field of the system will be affected by presence of other matter in the universo. However its effects is assumed to be small and this makes the scientific scudy quite successful. Thus all scientific theories are then based upon certain symmetry principles. (b) Goldstoue bosons and Goldstone fermions : Lot of interest has recently arisen in the symmetry principles and their breaking i.e. cntrance of antisynimetry. It is believed that one can generate all forms of matters by allowing some symmetry principles to break. We know that whole kind of matter can be divided into fermions (having hair integral value for spin e.g. clectron, proton and neutron ctc.) and bosons (having integral value for spin e.g. photon, ncutrino and graviton ctc.). Gold-stone in 1961 has presented a theory which roughly states that massless particles like photons can be generated by some symmetry breaking, Now it is believed that a spontaneous breakdown of symmetry produces a massless particle whereas a nonspontaneous syin inetry breakdown produces massive particles. Thus whole class of bosons are obtainable from some symmetry breaking. A similar situation is believed to be existing for fermions. (c) Soul and matter as two opposite potentialities: - "We know that according Jainism all souls in their state of perfection are absolutely identical. The mundane souls have differences because of the presence of different forms of matter in different quantities. Thus all souls are absolutely symmetric, the presence of matter creates antisymmetry in them. From the process of gailering of matter!2 by an empirical self, it is also clear that an empirical self, obeys the principle of complementarity with pure soul and matter as two opposite potentialities. This complementarity may be closely related with the one observed in the mind-body interaction. 19 (d) The principle of Syadayada : This principle then turns out to be most outstanding in the context of the above discussion. Thus for a complete understanding of the whole universe, one should study it from all the points of view i.e. symmetric and antisymmetric. Thus the figure of the universe in a way as given here represents practically the whole universe and its functions in terms of symmetry and antisymmetry,

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The convergence of the...Jainism In the next section, we discuss the importance of Dharniastikaya in the light of the recent developments, 4. Relativity, qusatami mechanics anil Dharmastikaya?, 5, 6 The principles oi' relativity and quantum mechanics are the two most fundamental and revolutionary developments of this centuary. The ideas of syadavada and the concept of pradesi are already there in Jainisin for these two respectively. However, we do not go into the details of their similarities. We discuss here an entirely new thing. Each one of the above theory is perfect in its own domain. However, in the reality any natural phenomenon involves relativity and quantum mechananics botli and hence to describe any phenomenon more exactly one should study relativity and quantum mechanics together. When such an attempt is made, we find lot of difficulties. We illustarte one of thein. Relativity says that all physical laws are invariant in difierent frames moving with respect to each other with a uniform velocity. However in practice we cannot have such fames moving with constant velocity because to even know that there is a velocity between the two frames, we have to allow so nc interaction to occur between the frames. Thus to see the frame moving one has to use some light signal. By quantum mechanics a light signal consists of photons and a photon las effective mass and momentum. The transfer of photons between the frames will disturbe their relative velocity because of the conservation of momentum and this in turn is bc. yond our control. There are similar other difficulties which come in the way while reconciling relativity and quantum mechanics. To resolve these difficulties it has been suggested hy Dirac that we might have to introduce once again the concept of medium of motion which was once rejected because of the theory of the relativity. However the properties of such a medium of motion which has been called here as Dharmastikaya may play some important role in resolving the above disputes. The fact that it is only capable of maintaining the motion and not capable of inducing the motion is very remarkable. It is also signilicant that it does not move from one point to another but there are some vibrations-like things taking place in it known by the property of Agurulaghutva. The fact that such a medium of motion called an Ether was not detected by Michelsion Morley experiment may be simply because of the fact Uiat this is nonmaterial as is given here and is therefore not detectable by material means. A recent argument by Prof. Sudarshan that this medium of motion may be a superfluid further strengthens our argument. We now go to discuss the problems of particle physics and a possible remedy which the principle of Syadavada can provide.

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S, S, Pokharn 5. Ultramodern Problems in Particle Physics and a Possible Remedy by Svadavada (24.12.12): Kight from the birth of modern science, people have aimed for search. mg out the most ulomentary consutuents of various forns of watter, Lot of theoretical and experimental work has been done till to-day to understand the properties of matter at microscopic level but there are many difficult and almost" unsurmountable problems in this field. As we live emphasized carlier, all forms of matter can he understood in terms of four well known interactions through which they influence each other. Out of these four, the most difficult and the most interesting inter. action is the strong or nuclear interaction. The particles which undergo this interaction are known as hadrons. To study then various models have been developed and dillerent types of scattering processes have been studied tising the high energy machines. Different Modles have been suggested to explain different experimental observations. Although there are so many models but the important ones are parton modle, quark model and boot. strap model. Partons are assumed to be paint-like coostituents of handrons, Their number in a hadron may he finite or infinite depending upon some conditions. However they cannot be observed in the laboratory so it is simply a model and is meant for explaining electron-hadron scattering experiment. Quark model is based on some symmetry properties known as SU, group symmetry. In this model every hadron is assumed to be consti. tut.d from three elementary quarks and antiquarks. It is still controversial whether we can observe them or not in the laboratory. Finally in the bootstrap model one assumes that no hadron is elementary, all are equally fundamiental. We have to emphasize here that all these are models and so they explain different attributes (and sometimes same). There is a lot of controversy about the region of validity of each one of these models and the interconnection between theni. ff we just unfold the Jaina philosophy in this context, we find that syadavada muy he of immense help in this case. The idea of Ananta Paryaya of Pudgala (Pudgala is a name for matter in Jainiam, 'pud' to combine and "gal' to dissoc ate) is equally significant in this situation. It may be that each model describes only one part of reality and in cach case none of the so called fundamental particle is conceivable by us and so is undetectable in the laboratory Each description is then a model and a model is a model after all. Ezich one describing one aspect of reality from one point of view and so there is no controversy. Some people talk of a dualism between the quark model (in configuration suce) and the parton model (in the momentum space). But syadlaveda and the ideas of ananta paryaya of matter appears to

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The convergence of the...Jainism 21 be even more general than the above dualism and it appears that theory of relativity-like principle may be applicable in the particle physics also. After discussing the present situation of various theories in physical sciences, let us turn towards biological sciences. We find that although the doctrine of Karmas is very different from the hitherto biological advancements. It is more appropriate and closer to the reality. Several scientists are searching out such a theoretical discipline. 6. Quantum biology, doctrine of karmas, concept of ahimsa and the ideas of Rebirth : We often analyze the properties of a system by decomposing it into some subsystems. In many cases we discover that these properties cannot be explained as a mere aggregate of the effects of the subsystemis. Such phenomena are knowa as collectve phenomena or cooperative phenomena in which different subsystems cooperate with each other. In such phenomnena the discrete constitutive individuals are modified in their hehaviour and the whole group is more than and different from a simple addition of its parts. One of the most suitable example of such a phenomena is an organism. But unfortunately all the developments in the field of biology have ignored this aspect of reality and have confined only to the study of individual components. However, it is only very recently that much attention has gone to the collective behaviour of biological systems. Let us understand the moaning of collective heliaviour by taking some examples. As the theory of such systems has been widely understood for some well known low temperature phenomena observed in some quantum mechanical many particle systems, we give liere a sliort note on this theory which will also lielp in understanding the doctrine of Karmas. We all know that temperature of a body has a meaning only for the body as a whole and is not definable for a single particle which is a constituent of the body. Similarly the feelings of the happiness and pain etc. are meaningful only for an organism as a whole and not delinable for its constituents. In physics we have many other examples which are very important at low temperature near absolute zero. They include superfluidity which is nothing but viscousless flow of a liquid say liquid heliumt, superconductivity in which flow of current takes place without any resistance and ferromagnetism in which a strong magnetic behaviour is manifested by a given specimen. In all these cases, one defines an order parameter whose value is unity at absolute zero and fails down as the temperature increases. This corresponds to an increase of disorder in the system. This disorder is then explained in terms of some quinsi-particles or elementary excitations which are theoretically devised particles and represent a collective property

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The convergence of the...Jainism (A) Nature: Different properties of different systems originate from different elementary excitations. Thus phonons, rotons and vortices are meat for different properties of superfluid helium at different temperatares. Similarly karmas have the following species. (Number in front of each specie indicates its subspecies). (i) Knowledge obscuring (ii) Intuition obscuring (iii) Feeling producing (iv) Age determining (4) (v) Belief and conduct producing (28) (103) (vi) Body determining (vii) Staus determining (viii) Power hindering (5) (2) (5) 23 Each one of these is held responsible for different types of disorder present in the empirical self and impede the manifestation of truc nature of consciousness. Jainas claim that all properties of all living beings can be explained in terms of these 158 karmas. It may be easily noted that some kind of energy gap like thing (in which space?) exists which may prevent us to realize actual nature of consciousness. (B) Number: The relative number of various elementary excitations present in different systems at a temperature is diffrent and this number vary with temperature. In a similar way the number of karmas changes from one animate to another and their relative quantities are given by the following rule. The age determing species receive the smallest part, a greater portion goes to the body determining and status determining ones, both of which obtain an equal portion. More than that goes to the knowledge obscuring, intuition obscuring and power hindering species each of which gets an equal portion. Still a larger part than this goes to the belief and conduct obscuring species and the greatest of all goes to the feeling producing species. This difference in the number will then determine different properties of different animates.. (C) LifeTime : The interaction among various excitations causes scattering among thern. Thus in a particular state an excitation stays only for some definite time. Similarly the lifetime of the incoming karmas depends upont heir interaction

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S, S, Pokli arna of the system. Al absolute zero, there is perfect order and hence no quasiparticle is present. As the temperature increases, the number of quasiparticles increases. Thus various properties of these so called quantum mechanical many perticle systems are then explained in terms of these theoretically devised quasipurticles. (a) Quantum Biology: Exactly similar ideas have been thought for the biological systems also. Many people have argred that a perfecify ordered state (corresponding to the ground state at absolute zero for the many particle systems) in the biological systems may be a ground state of the big macromolecules vir. D.N.A. and R.N.A. etc. and may be called as consciousness.? A long range order deielops in this quantum ground state of the socalled total electrophysiological system. Then different states of the organism may correspond in dillerent pliases starting from this perfectly ordered plase. Frohlich has then suggested the possibility of single mode excitation of longitudinal electric fields in cell membranes, falling in the microwave region. However this is just a developing field and much remains to be done. In this situation, we can very much appreciate the doctrine of Karmas which is the most unified description of biclogical systems and very much close to their collective behaviour. (b) Doctrine of Kar nas : According to the doctrine of Karmas, every mundar:e soul has an infinite knowledge, infinite intution. infinite bliss and infinite power (Four infinities). But from a beginingless time it has been infected by matter. This matter bas been held responsible for the disorder present in the mundane souls. This form of matter has been termed as Karma. (By karma Jainas do not mean work). The whole universe is full of that kind of matter which can become Karna. Due to the presence of different types or karmas in different quantities, different characteristics are manifested by mundane souls i.e. by different living beings. Thus a perfectly ordered consciousness is analogous to a ground state which is free from any excitations and an excitation then corresponds to a Karma. At every noment, an empirical self is attracting this matter towards him by his actions through inind and body. This matter which has now become karma then remains latent in the emperical self for some time which is determined by the passions at the time of arrival of new matter. Passions in turn are determined by karmas which are already present. Karmas have the following four characteristics (A) Nature, (B) Number, (C) Lifetime and (D) Intensity.

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24 S, S. Pokharna with karmas already present which actually determine one's passions. This lifetime is then determined by karma-karma interaction. (D) Intensity : Pure matter is neutral. The various efects are manifested because of its association with soul. The effect which these karmas can show depends upon their rasa which is determined by the passions of the empirical self. This intensity is analogous to the different contributions which different excitations have for different properties. (c) Phase Traositions and Gunasthanas : The concept of elementery excitatious can also explain the phenomena of phase transitions. Thus different phascs of hellium3 have been tried to explain in terms of elementary excitation picture. Similar situation occurs here in this theory also. There are 14 phases known as Gunasthanas which have been recognised in this theory which one passes before acquiring the perfect consciousness starting from a state of bighest sinfulness. These hayo been nicely explained in terms of various karmas and their mutual interaction. (d) Concept of Animsa; As we have emphasized earlier all mundane souls are identical if we leave aside the karmas from tliem. This identity of mundane souls nicely stress the importance of the word Ahimsa. To create distinction because of the Karmas (matier) is our defect of thinking which ignore the basic unity of nature. (e) Ideas of rebirth : From the doctrine of karmas, it also follows that some sort of large energy gap-like thing (in some space) may be responsible between varjous life spans (known as Bhavas) of diferent living beings. This can be realized only when some anergy gap" corresponding to some knowledge obscuring karma is broken. Some infrequent events which we hear sometimes may be just because of such a scalization i.e. breaking of "energy gap", The most remarkable result of this theory of doctrine is the identity between the order of magnitudes of the number of distinct classes which have been claimed by Jainas and that which the biologist could have discovered so far. Doctrine of Karmas claim this number to be 84 lakhs whereas biologists have been able to recognise only 12 lakh classes of animals and plants. The smallness of the later number is even more remarkable. Might it not be that we still do not know some organisms having bodies lake those which can be projected under special situation and similar other which are described in Jaina canons,

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The convergence of the...Jainism Up till now we have discussed the close parallelism which exists between fundamental scientific thought and the Jaina approach to understand various phenomena occuring in the nature. By either of these methods we can acquire only an approximate knowledge of nature. The reason behind this approximation lies in the fact that all scientific theories are approximate. There exist very fundamental draw backs and limitations in the basic definition of the scientific theories which prevent us from understanding various phenomena of nature exactly. If we just have a look at Jainism then again we find that the above ideas of Jainas are correct only within the limitations caused by Mati Jnana and Sruta Jnana. Jaina Acaryas have critically emphasized that these Jnanas provide only an approximate understanding of nature. It is here that Jainism come to rescue. No alternative can be sought in science. Then let us discuss why scientific theories are capable of providing only an approximate understanding of nature and how the various problems coming in the way can be resolved by realizing that knowledge is structured in the consciousness and hence perfect knowledge can be acquired only by acquiring a perfect consciousness which is at least free from all the knowledge obscuring karmas. In its most simplest form "Science" may be defined as a method of understanding nature such that truth of the acquired knowledge is entirely based upon the experiments. In Scientific methods, magics and hypothetical assumptions do not work. Every one believe in observing everything from his "own eyes". In general one performs a series of experiments to study a particular phenomenon and attempts to measure various quantities which will describe different states of the phenomenon. We have our own definitions of various quantities which are to be measured and we have our own inferences about the nature of measuring instrument and the way it interacts with that system in which the phenomenon is occuring. The various; informations gathered in these ways are then transferred to our brain through various complicated means and we say that we have understood the phenomenon. Now we shall see how this process of measurement introduces uncertainty in our knowledge. Then we expain the approximations involved in the definitions of the various quantities which are generally measured or defined in scientific theory. Lastly we illustrate how the mathematical representation (or any other representation) of various quantities limits our knowledge. In the context of these difficulties we then describe rhe concept of Kevala Jnana and the way the various difficulties are resolved by this beautiful and glorious idea of Jainas. (a) Uncertainity caused by the process of Measurement1: In a scientific method the truth of the whole knowledge is experiment. 4 23

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26 S, S, Pokhara Thus to study a particular phenomenon one performs an experiment or a set of experiments on the given system. These experiments provide some information about the phenomenon occuring in the given system in terms of so me well defined physical variables. Thus in all scientific methods there takes place some interaction between an observer and an object. In many cases, the interaction first occurs between an apparatus and the given object then the chages taking place in the apparatus after the interacton with the object give some information about a given plenoinenon oecuring in that object. Thus in this case interaction also occurs between the apparatus and the observer. Then our main argument is this that the simple interaction which takes place between the apparatus and the object or between the observer and the object causes change in the properties of the object. To understand this idea more clearly let us consider a very simple and small object (say an electron) whicli we just want to sce. For this we just allow sonje light to fall on the object i.e, on the electron. After striking with the electron the light is reflected in to our cyes and we say that "well, we see the electron", (in reality we cannot see an electron but this is simply a thought experiment.) Now the light exerts pressure on a body on which it falls. Therefore the elactron will be subjected to this light pressure. This light pressure may change the position of the electron from its earlier position. Thus the light scattered from the electron which will give information about the position of the electron does not give the earlier position of the electron which we had desired. Thus when we just want to see an electron's position its position becomes uncertain the light intensity cannot be reduced to zero, othewise we will not be able to see the electron. If the electron were moving with some vclocity and we had thought of measuring its specd then also we can similarly conceive that the process of measurement of its velocity may change its velocity in a significant way and thus making the velocity measurennent uncertain. We can extend the whole argument to any system and make the following general statement. The scientific processes of nieasuring any property of any system may change the property to be measured in a significant way which make our knowledge about that property of the system uncertain. This is Heisenberg's uncerta inity principle. It is just one defect of all scientific methods. We can overcome this only by a process in which interaction between the knower and the object does not change any property of the object or there is no physical interaction at all, (b) Limitations caused by space time and finite speed of interaction : Let us discuss how space and time limits our knowledge of this world. When we just look at a distant star ( say 500 light years away from the

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The convergence of the...Jainism 29 earth), then what we see is not the star but the light which has left that star 500 years ago. What is happening on the star at the present can be known only 500 years later. Thus when we say that "we see a star", the star may not be there. It might have collapsed quite a long earlier. This is all there because of the finite speed of light or some other interaction in general. To overcome this defect we need a process such that every thing in this universe is perceived simultaneously so that space time and finite speed of light etc. do not cause any trouble, (c) Approximations involved in the definiton of a closed system : Another important defect of these scientific methods is the fact that in all these niethods a particular system is assumed to be completely isolated from the rest of the environment and then this isolated system (such a system is known as a closed system ) is studied without bothering about rest of the environment. However, such an assumption cannot be justified by one who desires coniplete understanding of any system. This is so because all phenomena accuring in nature are interconnected with each otlier and hence influencing each other in a direct or indirect way. Such interactions between a particular system and the rest of the universe may have very important consequences on the state of the system. Thus to study any phenomenon in nature, one has to study all the others simultaneously which is not possible by scientific methods, (d) Conservation laws and their defects : Let us discuss the most important contradictions which exist in the Very definitions of the physical variables which measure various properties of different systems. The various propertics are measused in ternis of some conserved quantities. One assumes that for any closed system, there exist some physically observable quantities whicb do not change with time and hence the system can be decribed in terms of these quantities, Examples of such quantities are energy, linear momentum, and angular momentum etc. In the most general form energy of any closed system is defined as the quantity which do not change with time (all other forms of energy are definable from the above general definition). However, the time is defined as that quality of the system which is responsible for causing changes in the system and is measured by finding the changes taking place in tlie system. This is a very serious contradiction in the definition of energy which is unavoidable. Similarly linear momentum of a closed system is defined by the fact hat it is a quantity which remains in variant when the system moves 'translates) in a homogeneous space. However' as soon as we introduce a

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S. S. Pokharna material system in a homogeneous space it becomes inhomogencouis (say because of the gravitational field which is present because of the material system itself). Hence the space in the presence of a mass is not homogeneous and the definition of linear momentum becomes ambiguous. Furthermore, our universe is inhomogeneous, so the law of conservation of momentum is not strictly true. (The ordinary definition of lincar momentum of a body as a product of its mass and velocity is derivable from the above general definition.) . A similar story can be written for other fundamental conserved quantities. As far as velocity and position measurements are concerned we have already discussed that they can be only measured approximately with some uncertainity. It can be easily realized that all other properties of any system are derivable from tha above conserved quantities e. g, temperature of a systeni is related with the kinetic energy of the particles of the systems, Thus the quantities themselves which are used for description of different systems are not properly defined. (e) Godel's incompleteness theorems : The most attractive aspect of scientific knowledge is its mathematical basis. We generally feel that this mathematical representation of various scientific facts make our knowledge more precise and accurate. However, from the following theorems which have been put forward by the great mathematician Kurtz Godel, we find that any mathematical representation of any physical reality limits our knowledge of that reality. Not only this but the theorem also imply that none of the languages or representation can express the reality of nature with perfection. Complete knowledge must necessarily have its foundation in an inexpressed, unmanifest field of intelligence. Let us begin with the theorems. (i) Golde's first in-completeness theorem This theorem says that the truth of a formalism (which describes any phenomenon) cannot be proved. Thus no finite expression of mathematical knowledge can ever provide a basis for comprehensive knowledge even of the elementary properties of the counting numbers. Thus if one starts with a collection C of symbolic mathematical (or any other) axioms which is specifiable by a finite number of mechanical rules, and if C is consistent, then there will be a true statement about the counting numbers which cannot be proved from the axioms C, using the standard rules of mathematical logic. The proof of this theorem shows that from C one can constructa sentences in the simple mathematical language of elementary number theory whose meaning is : This sentence is not provable from C. Once s

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The convergence of the...Jainisni 29 is constructed it follows easily that S must be true but not provable from C. Thus on the basis of any finitely specifiable collection of axioms C, one cannot prove all true propositions about the counting numbers. (ii) Godel's second incompleteness theorem A formal language (mathematical or any other) if consistent cannot define its own truth i.e. the definition of truth for a theory must be of a higher order than the theoey itself. We can also say that the consistency of any specifiable collection of axions can never be established on the basis of mathematical arguments which can be justified by these axioms. Thus to establish the validity of any single mathematical system one must necessarily utilize a more comprehensive system, to validate the latter system one has to investigate an even more comprehensive system. (f) Beauty of the Scientific Methods : From the above discussion we conclude that all scientific methods give incomplete knowledge of various phenomena. However, the beauty of the scientific methods lie in the fact that approximations are possible and they work with great accuracy. If one is satisfied with an approximate "understanding", one can explain many phenomena in terms of a few and thus understand different aspects of nature in an approximative way without having to understand everything at once. But one who desires complete understanding of different phenomena has to study the whole universe simultaneously to get rid of the limits caused by space time and finite speed of light and to take account of the mutual effects of various phenomena occuring in the universe on each other simultaneously. Furthermore the interaction between the knower and his object must not disturb the state of the object. (8) Jaina theory of knowledge by consciousness ; In the cage of these problems one finds that Jaina theory of knowledge by consciousness to be very proinising. The Jainas have defined knowledge as an essence of souls. According to the coception of Jainas a perfect soul has infinite knowledge, infinite intuition, infinite bliss and infinite power. Although a perfect soul has other characteristics but the knowledge has been regarded as the chief characteristic of soul. Kundakundas has stated that although from the empirical point of view there is a difference between soul and knowledge yet from the transcendental point of view it is sufficient to say that soul is knower and nothing else. He further said that there is no difference between the knower and his knowledge. From empirical point of view an omniscient (Kavali i.e. perfect soul) perceives and knows the whole of reality and from the transcendental point of view he perceives and knows

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S. S. Pokharna the self only (here the self includes all the knowlege of reality). Hence a perfect consciousness with the four infinities perceives every thing of the universe simultanecusly and completely by a single cognition. Since the whole universe is perceived simultaneously by a single cognition the restrictions imposed by space time and finite speed of light etc. do not come into picture. So the above partially conserved physical variables need not be used to describe the the natural phenomena. Hence the corresponding approximations do not arise. Furthermore since from the transcendental point of view there is no difference between the knower and his knowledge there is nothing like interaction between knower and his object which is necessary in a scientific measurement. Finally since all phenomena are studied simultaneously interactions between different phenomena are automatically taken into consideration. This is obvious from the fact that one who has understood the "self", has undertood the whole universe. Furthermore since the real knowledge cannot be expressed in any language this takes care of Godel's theorems. We conclude our whole discussion by two statements. First, the idea of Jainism that knowledge is structured in the consciousness is a very outstanding principle ever formulated and secondly the concept that to understand various phenomena of nature one should understand the self is the most remarkable concept which may slove almost all the problems which we are presently facing because of tremendous materialistic development. Acknowledgement I am very happy to thank Prof. H. Frohlich; F.R.S. (England), (who has referred some of the above work to Prof. B. D. Josephson, Noble Laurette), Prof. E. C. G. Sudarshan (Texas, USA), Prof. K. P. Sinha (Bangalore), Prof. C. L. Mehta (I.I.T. Delhi), Prof. D. S. Kothari (Delhi), Prof. Jatkar (Poona), Prof. B. D. Josephson and Prof. E. P. Wigner for interesting correspondence, discussion and sending highly critical comments with appreciation about some of the above work. I am also thankful to Dr. U. N. Upadhye, Dr. K. C. Sogani, Dr. L. K. Kothari. Shri H. S. Sarupria, Shri F. C. Mehta and Shri D. L. Mehta for their keen interest in this work. References I Feynmann R. P. et. al. The Feynmann lectures on physics. 2 Sudarshan E. C. G. and Neeman Y. The past decade in Particle theory (1973). 3 Pandit L. K. in physics News Vol. 5, No. 4 Dec. 1974. 4 Roy P. in physics news Vol. 4 No. 4 Dec. 1973 5 Mehta M. L. Jaina philosophy. 6 Jain G. R. Cosmology old and new.

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The convergence of the...Jainism 31 7 H. Frohlich in First international conference on Theoretical Physics and Biology by M. Marois, Amsterdam, North Holland 1967 8 Wignar E. P., Proceedings of the International School of Physics "Enrico Fermi". (Academic London, 1964) course, 29. 9 Sudarshan E. C. G. Acther as a superfluid (Transcript of a public lecture given in Madras in January, 1971). 10 Landau L. D. and Lifshitz L. M. Quantum Mechanics. 11 Haken H. and Wagner M. Cooparative Phenomena. 12 Pokharna S. S. The concept of elementary excitation for living beings due to Jainism Tulsi Pragya p. (1976) 13 Sogani K. C. Ethical Doctrine in Jainism. 14 Krishna D., Mathur D. C. and Rao A. P. Modern Logic. 15 Vidyarthi R. D. A Text Book of Zoology (1969). 16 March N. H. et. al. The manybody Problems in Quantum Mechanics. 17 Philosophical problems of clementary particle physics (A set of papers, translated from Russian into English, Progress Publishers, Moscow, 1968). 18 Chew G. F. Phys. To-day 23, 23 (Oct. 1970). 19 Kothari D. D., Journal of Physics Education Volume 2, No. 2 Dec., 1974,

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HISTORICAL DATA IN THE UDAYANA PLAYS OF SRIT ARS * S. K. Sharma Apart from being an able administrator Sri Harsa of Vardhana dynasty was a great patron of letters and a poet himself as evident from Bapa's allusions such as "Kavyakathasu apitamapi anirtam udvamantam" "Sakalaloka-Hrdayasthitamapi nyaye tisthantam"2 "Sarvavidyasamgitagrhamiva Sarasvatyah"3 "Kanyantahpuramiva Kalanan"4 and "Jagati jvalatpratapajavalanaprakarakstajagadraksah. Sakalapranayimanorathasiddhasri-parvato Harsah" . "api ca asya................prajnayah sastrani . Kavitvasya vacah...........na paryapto visayah"6 and those made by Jayadeva in his Prasannaraghava7 and Harsa himself in his plays Ratnavali, Priyadarsika and Nagananandam (Sri Harso nipunah Kavih) Jayadeva's encomium eulogising him as the joy of the muse-dame constitutes the happiest tribute to the king's poetic talent. In the light of this point his personal commitment of calling himself a skilled poet is no false bragging at all. Keith is of the view that : "Comparison with Kalidasa is doubtless the cause why Harsa bas tended to receive less praise than is due to his dramas which equally belauds him as a poet of merit, of course, wlien judged indpendently without any comparisons drawn with his predecessors. * Paper originally presented and read at the XVIlth AIOC Kurukshetra Dec. 1974. 1 Haryucaritam, Ucchvasa II, p. 192, Calcutta ed. 2 lbid., p. 193 3 Ibid., p. 211 4 Ibid., 5 lbid., Introductory verse 23, p. 15 6 Ibid., Ucchvasa II, pp. 214-15 7 Yasyascaurascikuranikarah Karina-paro Maygro, Bhaso hasah kavikulaguruh Kalidaso vilasah, Harso Harso hydayavasati) pancabanastu Banah, kesavin naisa karhaya kavitakamini kautukaya. Act I Versc 22 pp, 31-32. Caukhamba Vidyabhavana series cd. 8 Ratnavali 1.5, M. R. Kale, p. 6 Priyadarsika 1, 3, p. 4, R. V. Krishna machariar; Naginadam 1, 3, pp 8-9, Prof. Ramasundra-Sarma 9 The Sanskrit Drama, p. 175.

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Historical data in the.. 33 Nevertheless a poet merits contributing immensely towards a continuity of the regular stream of poetic muse, Harsa is an admirable author in so far as his two Udayana plays, inspite of their having drawn inspiration from Bha sa and Kalidasa and even Gunadhya, are of immense historical value and the student as well as the scholar of Ancient Indian history and culture has much to explore the oasis out of the arid descrt of the dark period of Indian History wherein the internal struggles had created a chaos and disorder of political events that jeopardised the solidarity of the country in the years to come. In order to sift historical data out of a conglomeration of legend and chronicle, we shall have to examine the details of incidents forming the themes of the two plays which more or less are identical in spirit though at variance in depiction. Ratnavali in Ratnavali, is the princess, the daughter of the King of the Simhalas, who on the prediction of a sage was destined to become the spouse of a paramount sovereign. Yaugandharayana, the astute minister of Udayana, the King of Kausambi planned to win her hand for the espousal of his master. Lost in a shipwreack she was brought to Kausambi by a merchant. Yaugandharayana named her as Sagarika and kept her in the harem of the King quite covertly without disclosing her. King's fascination for her irritated Vasavadatta who kept her away from the sight of the King. By intrigues and counter-covins manipulated through the expert skill of Vasantaka the Vidusaka, Udayana succeeded in wooing her after Vasubhuti, the minister of the Simhala king revealed her identity as Ratnayali. Yaugandharayana appcased the anger of his master by begging excuse for what he had done. Similarly in Priyadarsika, the band of Priyadarsika the daughter of Drdhavarma, the king of thc Angas had been solicited by the king of the Kalingas whose bchest was unheeded. She was however, betrothed to Udayana of Kausambi. The King of Kalinga embroiled over this attacked Angas and subsequently yanguislied and captured his foe Drdhavarma. The chamberlain of Drdhavarma took Priyadarsika to Udayana but on the way he had to keep her under care of Vindhyaketu, the forest king of the Vindhya regions, a friend and ally of Drdhavarma. He himself went to have a holy dip in the place of Agastya. Udayana sent an army governed by Vijayasena against Vindhyaketu who was defeated and slain. Priyadarsika was presumed to be the daughter of Vindhya-ketu and was kept with Vasavadatta. Her name was given out as Aranyaka. Her and Vasavadatta's mothers were sisters. They were, therefore, cousins. Vasavadatta was ignorant of this in so far as Aranyaka had concealed her identity. Udayana's love for her was got fructified by Vasantaka and Manorama, her confident through the ruse of the enactment of Udayana-Vasavadatta legend through a drama. The Army

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S, K. Sharma sent by Udayana under Vijayasena had vanquished the king of Angas and reinstated Dsdbavarma to the throne of the Angas. The chamberlain of Drdhavarma disclosed the identity of Priyadarsika and arranged the marriage. The themes of the two plays have, of course, been planned as parodies of the theme of Malavik agnimitram of Kalidasa which according to the scholars is based upon the story of Bandhumati as narrated in the Kathasaritsagara of Somadevalo. . Regarding the historicity of the political events as well as characters the scholars have doubts regarding the authenticity. Dr. Niti Adaval postulating on the point comments on Priyadarsika as under: "With the love story Sriharsa has carefully weaved in the political story of Dydhavarma, his defeat at the hands of Kalinga and the campaign of Vatsaraja against Vindbyaketu and the King of Kalinga in order, perlaps, to bring out the dhira quality of the hero. This political addition seems entirely imaginary as we find no reference to it anywhere else, not even in the BK (Brhatkatha) recensions. Moreover, the King of the Vindhya regions is mentioned as a friend of Udayana in the BK version of the legend, whereas here he is depicted as Udayana's foe"ll. Regarding Ratnavali she remarks!2: "Ratnavali is only Padmavati of BK. and Bhasa in a changed form and that the story of the marriage of Padmavati with Vatsaraja described in the BK. is the source of the plot of Ratnavali". She even goes to the extent of postulating that the events in the Ratpavali are fabricated to suit the dramatic purposes of Sriharsa.13 In both the plays Udayana, Vasa vadatta, Vasantaka, Yaugandharayana and Rumanvan are the common characters that are legendory as well as historical. In Priyadarsika, Drobavarma, the Lord of the Angas and sire of Priyadarsika along with the unnamed king of the Kalingas, Vindhyaketu, the forest-lord of the Vindhya regions, Vijayasena, the army in chief of Udayana seem to be historical personages whose identity shall have to be proved by the process of comparative logic. Similarly in Katnavali the lord of the Simhalas named as Vikramabahu towards the end of the play, Vasubhuti, his minister, the unnamed king of Kosala, Vijayayarma deputy to Rumanvan being latter's sister's son and Jayavarma his elder brother, all strike nearest parallels to the historical personages whose identities shall again require substantiation. Ratnavali guised as Sagarika and Priyadargika as Aranyaka equally strike as historical characters in so far as they stand in direct relation to the kings of the Simhalas and Angas as their daughters respectively. 10 KSS II. 6 67-72 pp. 46-47 ed. by Pandita Jagadisa Lala Sastri and p. 234 Part I ed, by Pandita Kedaranatha Sastri. 11 The story of King Udayana, Ch. III, pp. 153-154 12 Ibid., p. 159. 13. Ibid.

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Historical data in the... To create liistorical figures out of the characteristic confusions of the bygone and extant characters is pretty hazardous a task. But it hardly precludes the possibility of screening the characters of the writer of a play in the covert characters of the bygone days in whom he normally reflects his own personality experiencing many dolours and debacies while trudging along in the training of life. Hence to view in Udayana the true replica of Harsa depicted as such in the two plays and in contradistinction to that of Bhasa, will not be an erroneous proposition to assume here for the solution of our problems. To start with the identification of Vikramabahu the king of Ceylon (Simhala) modern Srilarka we have three sources of the history of Ceylon available at hand!4, whereby the line of Aggahodhi I (A.D. 568-601) propagated by Aggabodhi II (601-611 A.D.) carried on by Hathadatha alias Dathopatissa (650-658 A.D.)1 5 through Aggabodhi III, IV, V (not mentioned by these sources) Aggabodhi VI and Vil (759-785 A D.) etc. does not contain any name Vikramabahu as such. May be that Aggabodhi Il whose period synchronises with that of Harsavardhana was a variant name of Vikramabahu or Vikramabahu as such might have reigned between A.D. 611 and A.D. 650, The reign period of Harsa Vardhana (A.D. 606-A.D. 648) about whom these sources have dropped the link in a chain. He might have had a daughter Ratnavali by name for whose hand Harsa's minister Skandagupta16 represented here by Yaugandharayana (in the drama Ratnavali) contrived a plot for the political gain of his master. Vasavadatta might have been the first wife of Harsa either bearing a variant name or the same name as such because "Parasparagata loke drsyate najnatulyata" 17 She might have been the niece of Vikramabahu (her mother's brother). Vasubhuti could well might be the minister of Vikramabahu. Babhravya as the chamberlain of Harsa could easily play adjunct to Vasubhati in the endeavours of the two parties. Rumanvan might represent Simhanadals of Avanti!9 (The Supreme minister for the peace and war Maha-Sandhivigrahadhikrt), being the chastiser of the king of Kosala who might have been Pula kesin II who, as postulated by 14 The Vaka aka Gupta Age by Dr. A. S. Altekar and R.C. Majumdar pp. 231-243. Journal of Indian History (JIH), Vol. 46, Pt. 1, April, 1968, pp. 1-18 Cf. p. 15, The age of Imperial Kannauj, pp. 167-177. 15 JIH Vol. 46, Pt. 1, pp. 15-16. 16 Asesagaja Sadhanadhikytanie Skandaguptam HC VI CE p. 678 and Datako'tra mahapramataramahasamananta Sri Skandaguptah. Banskhera CP of Harsa, p. 113, Dr. B. Upadhyaya. 17 Composed on the parody of Bhisa (SVD VI 14. p. 126, M. R. Kale) Parasparagata loke dysyate rupatulyata 18 HC. VI, asya piturapi mitrai selapatih Samagravigrala pragraharah............. Sirihani danama, pp. 635, 642 C.E. 19 Harsa by VD-Cangal, p. 36.

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S, K, Sharma Dr. R. S. Tripathi20, is credited with the conquest of Kosala and Kalinga.21 Dr. Tripathi takes Orissa to be within the pale of Harsa's sovereignty. For the life tells us that after subjugation of Kongodha Siladitya camped in Orissa for a time, and made a magnificent gift of the revenue of eighty, large towns of Orissa to Jayasena, "the admiration of the period", who in his characterstic other worldliness declined the king's repeated offers.22 The Kosala vanquished by the Caulakya Pulakesin Il was Mahakosala and not the Uttarakosala having Ayodhya for its capital23 Udayana's (i.g. Harsa's) conquest of Kosala as announced by Vijayavarma, the nephew of Rumanvan alias Simhanada may pertain to that of the Uttarkosala because in case we deem Pulakasin II holding charge of Mahakosala vanquished by Harsa, we shall be belying the veracity of a historical fact that Harsa was defeated by Pulakegin II. 24 Dr. R. K. Mookarji comes to our rescuc here. He writes in his 'Harsa'2 5 "The incident introduced in the Ratnavali of the princess driven to seek shelter in the Vindhyan forest under the chief Vindhyaketu seems to have been directly suggested by the actual fact of a similar connection which Harsa's own sister Rajyasri had with the same forest and its Chiefs Sarabhaketu and Vyaghraketu, father and son''26. Vindhyaketu had been marched against by Vijayasena by whom he was defeated and slain. 27 Ds@havarma, the king of the Angas defeated by the accursed lord of the Kalingas poses a serious problem. Vindhyaketu was an ally of Dsdhavarma but an enemy of Udayana (i.e, Harsa) 2 8. Drdhavarma was defeated by the accursed king of the Kalingas. 29 Priyadarsika had been betrothed to Udayana 30 (i.c. Harsa) who got Vindhyakctu killed. The lord of the Kalingas had also been vanquished by Harsa through his army in chief and Dsdhavarma had been reinstated to his own throne in Angas. 20 History of Kannauj p. 106 21 "abhavannupajatabhitilingah yadanikena sakosalah kalingah." Aihole Insc. Vecse 26 p. 118, Dr B. Upadhyaya-A study in Ancient Indian Inscriptions, 22 History of Kannauj, p. 106 23 HA.I., Dr. R.S. Tripathi p. 397 24 Ibid., 25 Notes 'A' to Ch 1V pp. 152-159 26 Harsa, p. 153, Dr. R. K. Mookarji. CP. HC. ucch. VIII, pp. 835-841. "Ekada ca bhupaterbhramata eva atavikasamanta-sarabhaketoh sunuh Vyaghraketurnama kuto'pi............ Sabarayuvanami daya ajagama." 27 The story of king Udayana, Dr. Niti Adaval p. 150, "arya Vindhyaketorduhita, tam vyapadya vijayasenanita Priyadarsika" IV p. 89 ed. by R. V. Krishnamachariar, 28 Ibid. ...p. 5 29 Ibid p. 6 30 " The story of king Udayana, p. 153."

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Historical data in the... 37. The kings of Kojala and Kalinga vanquished by Harsa remain unidentified. They may be identified with Devagupta of Malava 31 and Sagajka of Gauda. Devagupta primarily an ally of Prabhakaravarchana (vanquished by the latter - Malava-laksmilata-parasuh, p. 342 HC, CE) turned so by subjugation got a revenge by killing Graliavarma Maukhari, the brother-inlaw of Harsa who slew him ultimately and had Kumaragupta and Madhavagupta, the sons of Devagupta, reinstated and consecrated as vassals (Kumargupta being the elder and hence an heir to the throne of Malava) though already made followers of Rajyavardhana and Harsavardhana by Prabhakaravardhana. 31 Drohavarina might have been an independent vassal ruling over Anga, who might have offered his daughter in marriage to Harsa. Dr. R. K. Mookarji's contention of identifying Vindhyaketu with Vyaghraketu son of Sarabhakatu docs not find corroboration to the effect that Vindhyaketu was killed because Harsa did not know the names of Sarabhaketu and Vyaghraketu when come face to face with Nirghata. Moreover,''deva sarvasyasya Vindhyasya syami sarvapalli-patinam pragraharah sabarasenapatih bhukampo nama. tasya ayam nirghatanama svasriyah Sakalasyasya Vindhyakantararanyasya parnanamapi abhijnal, 3 2 refers to Bhukampa as the lord of the Vindhyas. He cannot even be Dhruvabhata of Valabhi who was defeated and married to his own daughter by Harsa. To concude this point it would be reasonable to propound the theories that the Udayana plays of Harsa i.e. Ratnavali and Priyadarsika establish the fact of dual matrimonial relations of Harsa with the kings of Sinhala and Anga named Vikramabahu (Aggabodhi Is Alias Vikramabahu AD 601-650) and Drdhavarma respectively; the epilogues of the plays alluding to the discomfiture and demise of Devagupta of Malava 33 and Sasajka of Gauda, the former having the Vindhya region as well within his jurisdiction before Pulakesin II Caulukya wrested them from Harsa in the decisivc battle as evidenced by the Aihole Insc. dated 634 A.D. Since Harsa reigned unhanipered till AD 648 it seems the success of Pulakegin II was not so dominating as to have inflicted a crushing blow on Harsa. It might have been 31 Atra devena abhisiktah kumarah HC. III, p. 248. CE Probably Kumaragupta son of Malavaraja (may be Devagupta vanquished by Ha isa) and a brother of Madhavagup ta, who was appointed by Prabhakaravardhana to wait upon Rajyavardhana and Harsavardhana. "vinitau vikrintau abhirapau Malavara ja-putrau bhritarau bhujau iva me sarirat avyatiriktu Kumaragupta-Madhavaguptau asmabhirbhavato anucaratvartharimau nirdistau, HC, IV p 412 CE,P 138 BE Harsacarita ka Sainskrtika Adhyayana Dr. V. S. Agrawala pp. 54-55 devabhayann gate cleve Rajyavardhane, Guptanamna ca grhite kusasthale. HC. VII p. 813 CE, Gupta=Devagupta. 32 HC VIII, p. 842 CE, 33 Rujano yuchi cluslavajina iva Sridevaguptudaya). Kurva yena kasopraharayimukhah sarve samar saiyatah.- Baukhers CP of Harsa Verse E. p. 113: Dr. B. Upadhyaya..

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38 S. K. Sharma a Dharma Vijaya' of the Caulukya monarch who might have vanquished and restored the kingdom to Harsa as such. Nisar Ahmed has given some conclusive remarks on the Harsa-Pulakesin war and established some points regarding the extent of empire of Harsa in THQ Dec. 1961,54 He has examined the evidence of of Heiun-Tsang. Inscriptions such as those of Valabbi monarchs, Hyedarabad grant dated 612 A.D., Lolaneta plate (630 A.D.), Aihole insc. (634 A.D.), Nausari grant of Jayasimha lll, records of the Pallavas, works of Dr. R.K. Mookarji, K. M. Panikkar and R. S. Tripathi, and concluded by the remarks that Harsa was never defeated by Pulakesin II though a war ensued between the two and hcavy losses were sufferred on both the sides. On the basis of the Aihole Insc. (Versc 24)86 Nisar Ahmed says that Pulakesin checked the progress of Harsa. The Prasasti is silent about the defeat of Harsa. Nausari grant of Jayasimha III corroborates the same point. Hicun Tsang never says that Harsa was defeate by the King of Maharasira which on the other hand were under the suzerainty of Pulakesin 1136. Bana is silent about it. Had Harsa been defeated by Pulakesin his vassals would have raised their heads during his life-time. But it never happened so. Pulakesin was surrounded by several powerful enemies and was not in such a position as to defeat Harsa who had subjugated nearly the whole of Northern India and defeated a powerful king like Sasarka. 37 Nisar Ahmed's following remarks regarding the Harsa-Pulkesin war covertly allude to the facts narrated in the Udayana plays. According to the Aihole insc. the place of the battle was somewhere near the Vindhyas on the bank of Reva (Narmada) where after having encamped they checked the progress of Harsa. As stated earlier Harsa had to bear a heavy loss which has been eloquently described in the prasasti of Pulakesin but the poet passed over the loss of his master. 38 It seems very probable that both the parties were paralysed due to the destruction in the field. And forced by the calamitous-circumstances they reached some sort of settlement. According 34 Vol. XXXXII, No. 1 pp, 246-252. 35 Bhuvamuribhirani kaik sasato yasya Revavividhapulina-sobha-vandhya-vindhyopakanthal adhikataramarajat svena tejomalimlla. Sikharibhirabhivarjyo varsmana spardhayeva, p. 117, Dr. B. Upadhyaya also Historical and literary Inscriptions by Dr. Rajbali Pandeya, p, 243 36 agamadadhiparvam yo maharris rakaldri. Aihole insc. verse 25. p. 243 HLI : Dr. R.B. Pandaya. 37 IHQ. 1961 DEC XXXXII No. 1, pp 249-250. 38 aparimimitavibhutisphilasamanlasenamukusamanimayi khavakrantapadaravindah. yudhi patitugajendranikabibhatsabhato bhayavigalitaharsa yena crkari Harsal. HLI Dr. R. B. 43 verse 23 Aihole Insc.

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Historical data in the... 39 to the treaty Narmada, most probably, was taken as the demarcation boundary of these rulers. Possibly it seems to me that Pulakesin II transferred the soverignty of Vanga, Anga and Magadha to Harsa. These parts were claimed to have been under the suzerainty of his (i.e. Pulakesin II's) predecessors. We find this direct testimony in the Mahakuta Pillar Insc. of Mangalesa that his predecessor (Kirti Varma I) defeated the rulers of Vanga, Anga and Magadha etc. Harsa was also the supreme sovereign of Magadha. 39 From these remarks of Nisar Ahmed we can easily reconcile with the statements of Harsa in Priyadarsika and Ratnavali that Pulakesin II suffered at the hands of Harsa and had to enter into a peace treaty with him on the skirts of Vindhyas. He had to hand over the regions of Vanga, Anga and Magadha to Harsa. Drdhavarma, therefore, being a subsidiary vassal might have been defeated by Pulakesin II the lord of the Kalingas 40 and later on restored to his kingdom of Anga under Harsa after the treaty of Narmada. Vindhyaketu, too, might have been a subsidiary vassal in the surtoundings of Pulakesin II subjugated by the latter and, therefore, an ally of the latter and an enemy of Harsa as also an ally of Drdhavarma. Harsa might have faced the formidable confederation of Pulakesin and Vindhyaketu and defeated them enmass or else how could a treaty be possible between Harsa and Pulakesin II. Drdhavarma might have been the father-in-law of Harsa. Vindhyaketu might have been killed in the turmoil. Kalyan Kumar Dasgupta has elaborated a paper on the later day of the Maukharis in IHQ(June and Sept. 1962) 41 and postulated the existence of Suva-Suvra a younger brother of Grahavarma son of Avantivarma, on the throne of Kanauj soon after the death of Grahavarma, at the hands of Devagupta of Malava, since Bana has baptised Grahavarama as the eldest son of Avantivarma. 42-in the fourth Ucchvasa of HC. This can imply the existence of a younger brother to him accordingly. Aryamanjugrimulakalpa has corroborated the geneological table given in the Asirgarh seal of Sarva Varman and other grants and scals of the Maukharis. 48 This point can lead us to a surmise that Drdhavarma might have been a younger brother of Grahavarma and an elder brother of Suva-Suvra the 40 Cf 21 above. 39 IHQ XXXXII Dec 1961, No. 1, pp, 250-252. 41 Volume XXXV III Pts II and III pp. 242-246 42 dharanidharanam ca mardhni sthito mahesvarah padanyasa iva sakala-bhuvana-namaskyto maukharo vamsah, tatrapi tilakabhutasya avantivarmanah sunuh agrajo Grahavarma name grahapatiriva gam gatah pituh anyuno gunaih enam prarthayat. HC V I pp. 422-423 CE. 43 IHQ,XXXV III p.p. 245-246,

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S. K. Sharma 10 youngest son of Avantivarma, the deposed king of Kanauj ( through the expert statemanship of Harsa) or he might have becn a cousin of Grabavarma and Suva-suvra in the direct line of the Maukliaris, a prakrtimitra of Suva-suvra and a saha jamitra of Harsa or might have been an uncle of Grahavarma and Suva-suvra. Kalyan Kumar Dasgupta himself appears to concur with our surmise when lie says that Grahavarma married Rajyasri while he was a King of Kanauj and it was after his death that some one of the Malkhari house sat upon the Mauk hari throne only to be ousted by Harsavardhana very soon.4 4 That some one according to Dasgupta was Suva-Suvra as in later days he has been illustrated as the progenitor of the later Maukhari dynasty, a scion of which Bhrguvarman by name, the crest jewal of the illustrious Varmans of the Mauk hari race married his daughter th Cent. A.D.48 "Grahapatiriva gam gatah" referring to Grahavarna in 42 above makes it amply manifest that Bana describes Grahavarma as the reigning king and not a Crown prince. Adityavarman, lsanavarman, Sarvavarman, Avantivarman and Grahavarnan having a younger brother in Suva-Suvra being the direct line of the Maukharis of Kanauj where Harsa Vardhana ultimataly became a usurper, it becomes pertinent to establish the position of Drdbavarma. As already observed Udayana reinging in Kausambi (Modern Kosam near Allahabad) must be Harsa the supreme sovereign of Thanesar and Kanauj having Ahicchatra bhukti4 6 representing modern Ramnagar near Barelly an area contiguous to Allahabad etc. Udayana defeating Drdhayarma and reinstating him to the throne of Apgas must be Harsa on the same analogy. Dr. B. C Law has not tried to identify Dydhavarma in relation to Harsa in his HGA1,47 Suva Suvra of the Nalanda seal4 8 readable as such also being not in apposition with the hereditary appalletions having varman as the second part of the name, poses a problem. It may be that Suyayarinan or Suvravarman or Suchavarman lost its varma from the name or may be that Drdhavarman was the variant name for suva or suvra who might have been Suvravarman, even. In that case Drdbavarma and Suva or Suvra will be the two variants of the name of one and the same person, the younger brother of Grahavarinan who being imbecile and hostile to Harsa, a usurper of the throne of his elder brother, while his brother's wife was alive, incurred the anger of Harsa and lost his supermacy over Kanauj and established himself over the Angas where he might have had his sway as a viceroy during the reign periods of his father and elder brother. Being an uncle of Graharvarma eveu le could usurp the throne of a nephew as his collateral and, therefore, 44 lbid p. 244 45 Ibid. 46 Banskhero insc L. 7, p. 146. HLI.: Dr R. B. Pandeya 47 p. 247 48 IHQ XXX VIII, p. 243.

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Historieal data in the... AL could incur the anger of Harsa and final discomfiture at the hands of the latter as also the bestowal of his own daughter on Harsa in the form of Udayana. His being an uncle of Grahavarma and a collateral brother of Avanti. varma strikes more plausible on the ground that the espousal of the daughter of Drdhavarma by Harsa could make him easily a man equal or little less in age than Prabhakaravardhana who was a contemporary of Avantivarinan. Moreover, the younger brother of a brother-in-law could hardly dare to offer the hand of his daughter to the brother of the wife of his own elder brother. Rather it would be illogical to presume that the dauthter of the younger brother of Grahavarma could be so mature as to woo cven Harsa immediately after the death of an elder brother who had just married quite recently. Such a thing could be possible at a later date, however, as the case seems likely in so far as Priyadarsika alias Aranyaka who was his second wife wooed at a time when Vasavadatta was a mature lady. Hence the Lord of Kalinga and Kosala could be Pulakegin II who liad Vindhyaketu for one of his vassals while Drdhavarma vanquished by Pulakesin and later by Harsa could be a foc turned ally of the latter making a peace-treaty with the two and a matrimonial tie with thc latter being an uncle or a younger brother of Grahavarma Maukhari. Abdreviations | BE. : 'Bombay edition." 2 CE.: "Calcutta edition.' 3 HC. : 'Harsa Carita.' 4 HGAI : 'Historical Geographly of Ancient India.' 5 HLI. : 'Historical and Literary Inscriptions.' 6 IHQ. : 'Indian Historical Quarterly.'

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ON AN ANONYMOUS HEMISTICH CITED IN VAMANA'S KAVYALANKARA-SUTRA-VRTTI Biswanath Bhattacharya Vamana's Kavyalapkara-sutra-vitti, 5/1/11 (sarva-namna'nusandhir Vsttic-chanpasya) contains the following anonymous citation : tavapi nilaipala-patra-cak$uso mukhasya tad-renu-samana-gandhinah" Chowkhamba edn. Bcnares Sanskrit Series, Nos. 134 & 140 ), Benares, 1908, p. 155) Vamana introduces the above liemistich in course of his Vytti to establish his point that the sarva-naman sabda, 'tad-' can refer understandably to the upamana, nilotpala-patra, even though this upamana is upasarjanjbhuta I -apradhanal in the upamana-parva-pada? madhyama-pada-lopin anyapadartha-pradhana bahuvrihi samasa (nilotpala-patra-sadcse caksusi yasya yasmin va tasya mukhasyety asayah. This subseqent reference to some previously mentioned point with the help of a sarva-naman eschews also kathita-padatva dosa. However, Vamana's above sutra along with the illustrative hemistich has been cited anonymously with some negligible variants by Purna-Sarasvati2 and R$i-putra Paramegvara3 in their respective commentaries on Kalidasa's Megha-sandesa, 1/2. 1 The obvious avantara samasas, karmadharaya and sasthi-tat purusa, have been ignored here. 2 Cf. tavasya nilotpala-cari-caksuso mukhasya......-gandhinah.iti. sarva-bamna['Jnusamdhir vittie-channasya iti laksanat. (Vidyul-latit ed. R. V. Krishnamachariar, Sri-Vani-vilasa Press, Sriran gam, 1909, pp. 7-81 Cf, also the present writer's Some Citations in Parna-Sarasvati's Vidyul-lata on Kalidasa's Megha-sandesa' in the Journal of Oriental Research, Madras, Vol. XXXIX, Parts I-IV, 1976, pp. 65-67. 3 Cf.....kascit (=Purna-Sarasvati ?1 tu "Sabdal'lnusasanam" iti, " tavasya nilotpala Caru-caksuso mukhasya tad-renu-samana-gandhinah" iti sastre kavye ca prayogadarsanat samase gunabhutasyapi paramarsah kriyate.... [ Sumano-ramani ( ed. S. Venkitasubramonia Iyer ), University of Travancore Manuscripts Library, Trivandrum, 1946, pp. 5-6]

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On an anonymous homistich... Fortunately, (Janasraya's) Janasrayi Chando-viciti, 4/48 Vattin firnishes us with the remaining liemistich as well, and we thus have the entire verse as follows: tavasya nilot pala patra-caksuso mukhasya tad-renu-samana-gandhinah, prasanna-candra-priya-darsanasya mam adarsanam bhamini kargayisyati. This verse is an instance of Vamsasthas, a twelve-syllable sama-Vertta having ja-ta-ja-ra for its gana-wise scheme. However, the source of this verse has not been traced as yet. 4. Ed. P. K. Narayana Pillai, Trivandrum Sanskrit Series, No. 163. Trivandrums, 1949, p. 45.. 5 It is a lso known as Vamsasthavila.

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J. KRISHNAMURTI AND THE TRADITIONAL INDIAN THOUGHT R, K. Sbringy J. Krishnamurti is neither an academician nor a speculative philosopher. He is, as it is well known, a public speaker, who expounds in his talks all over the English speaking world, a philosophy of life, and in his endeavour to do so he is mainly concerned with the act of comprehending life, of understanding life in terms of everyday existence and the reality that it signifies. He concerns himself with the fundamental causes of the problem of human existence and seeks to reach for their solution cutting at the very roots of their growth. In other words, he is not directly concerned with philosophy, or to be more precise, he does not philosophise in order to construct an intelligible and a logically consistent world view, or to account for the how and why of the creation as such, but in the process of understanding the problems of human existence he incidentally presents a certain perception of "what is', which leads to a philosophy of life in terms of reality and existence that is necessarily implied in it. Consequently, the Philosophy of life that he presents points out not only the structure of existence and hints at its foundations, but also indicates the best possible way in which it could be, utilised. Thus his thought and speech as well as his action constitute not only a philosophy but also a way of life. Is this not the distinguishing characteristic feature of almost all the schools of Indian philosophy, the darsana-s as they are called ? Any attempt at intellectually isolating the philosophical doctrines from their pragmatic orientation and application to the problems of every day existence is bound to create a total misunderstanding of the Indian approach to life. It has rightly been observed that Indian Philosophy does not concern itself with organising the material world or political kingdoms but concerns mainly with the spiritual problems of man, his ignorance and suffering, old age and death, It is therefore distinguished by an intimate relation between philosophical speculation and practical life which accounts for its focus on human life.! Though Krishnamurti is an Indian by birth, he is a British citizen today; not because he considers himself to be such but because he holds a British passport. As far he is concerned, as he says, he belongs, to no 1. Cf. Chethemathann John B, Patterns of Indian Thought, pp. 60-62

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J. Krishnamurti and... particular country. But all the same lie does not deny the influence of cultural heritage in the development of consciousness. Thus, even though he is an international figure, the spirit of his mind, the orientation of his thinking and the approach to the way of living that he is suggesting in his teachings, is primarily Indian. To mention a few aspects of his philosophy by way of illustration, he assigns the highest value to freedom which is his version of liberation or moksa or nirvana though much more dynamic in conception, he points out the necessity of a psychological revolution or a mutation of inind which he realises in the awareness of the prevailing chaos and disorder in human relationship, which is society and this is his version of the interminable suffering of human existence pointed out by the Buddha and the Upanishads; he discovers the vicious circle of 'ignorance-craving-desire-incomplete action-psychological memory and ignorance' as the process of becoming and the quality in consciousness as the description of all existence, which form his version of ignorance as the cause of becoming characterised by the multiplicity of the phenomenal existence spoken of by the Advaita Vedanta and the Mahayana Budhistic schools of thought. So much so that the choiceless awareness and the effortless action suggested by hini as the means for freeing the mind from the duality of 'what is' and 'what should be,' too, have a close resemblance to the Buddbistic concept of vijnaptimatra, the Vedantic concept of nirvikalpa-samadhi and the niskama karma of the Bhagvadgita. It would indeed form a subjectmatter of an independent thesis to carry out a comparative study of the philosophy of J. Krishnamurti and the Indian philosophy. Yet, his philosophy is not a mere repetition of or a rearrangement of the old concepts. On the contrary he has established himself as an antitraditionalist, though as far as one can see from a close study of his philo. sophy, such an opinion is misinformed, if not misconceived. The correspondence of his ideas with the concepts of Indian philosophy seems to be incidental to the identity of the froblems of investigated and the approach of investigation which happen to be common to both, and is not due to any conditioning influence. (ii) As far as the cultural and the religio-philosophical background of Krishnamurti is concerned, it is well known that he was brought up among the Theosophical circles during the first quarter of the twentieth century that witnessed a vigorous revival of the Theosophical movement at the international scale under the able leadership and pioneering efforts of Madam Blavatsky and Dr. Annie Besant. The revival of Theosophy itself was highly influenced by the Buddhistic and the Vedantic traditions of the East. It was

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45 R. K. Shringy indeed frankly recognised that tl'eurderlying unity of these two traditions was essential and their differences rather superfluous. Sich an assessment may not te considered unjustified at least as far as the Mahayana and the Adraita forms of these traditions, which yield the greatest influence among their followers, are concerned. Thus Krishnamurti inherited the spirit of oneness of life as the cry essential feature of Theosophy as it was interpreted in the light of Buddhism and Vedanta. Therefore, historically, Theosopliy, the Mahayana Buddhism and the Advaita Vedanta have cxerted the greatest influence upon the mind of Krishnamurti in his formative period. Even the spiritual experiences that he has 'recounted bear witness to this fact. He has spoken of having visions of Lord Krishna, Maitreya and the Buddha, and finally he speaks of the experience of the unconditioned pure being that transcends all images. Metaphysically, he talks of reality and existence in terms of life; and life to him is relationship. Thus, on the one hand, in his concept of life he realises the unity, or rather the non-duality of reality and existence, of the noumenon and the phenomenon, and on the other hand, he distinguishes existence and reality as conditioned reality and uncondisioned existence relating thein in an essential identity. The fact that he conceives reality and existence as life brings to the forefront the two aspects of the Vedantic absolute (Nirguna Brahman), namely transcendence and immanence, and of the Buddhistic absolute (Sunya or Vijnapti-matra), namely, transcendence and relativity. Therefore his concept of the unconditioned reality presented as the phenomenon of conditioned existence at once relates the three concepts of transcendence, immanence and relativity and thereby achieves a fusion of the best of the Buddhistc and the Vedantic currents of thought culminatiug into an entirely new conception of Life and existence. Similarly, his concept of liberation or freedom which he identifies with what he calls the 'mutation of mind,' is also radically different from, though not alien to, the concepts of Nirvana and Moksa. Even though Vedanta provides for the concept of Jivanamukta and Mahayana provides the concept of bodhisattva that endows liberation with a social value and an altruistic significance, yet because both of them place the ideal of life outside the emperical world of experience and mundane existence and finally make it realisable only on the total annihilation of the physical body, practically their psychological impact has been to cultivate an otherworldly attitude much to the detriment of the earthly existence. Krishnamurti's concept of conditioned existence does not have this air of existential dissolution. He emphasises the dissolution of the psychological conditioning that is responsible for distorting the perception of reality and thereby evoking, a false response that creates in effect a psychological barrier giving

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J. Krishnnmurti and... 47 rise to daulity in consciousness. But, the dissolution of the psychological conditioning does not imply the annihilation of the physical conditions of existence. In other words, in his philosophy, existence is not by itself incompatible with reality, though individual existence is bound to be limited whereas reality is unlimited. It is the psychological identification of consciousness with the conditions of existence, the limitation of particular experiences that constitutes conditioning and not the conditions by themselves. Thus, liberation in his view is related not so much to the physical world as with the psychological set up of the individual in his relationship with things, people and with ideas. Liberation, in other words, implies an inner revolution, a fundamental change in the constitution of consciousness, a mutation of the mind. Morcover, Krishamurti does not visualise any dissolution of the phenomenal existence or of the physica] body consequent upon this mutation of mind; rather, he visualises the beginning of a new civilization based on love and the action of intelligence in contrast with the present civilization based on limitation of love in terms of self interest and self-motivated action of will. A liberated individual lives and serves the society not merely in order to woik his pra'abdha-karma like a Jivanamukta or out of compassion sacrif.es the bound ess joy of nirvana till the liberation of all is achieved like a bodhisattra, but because he realises his involvement in the whole. In the conditioned existence the individual consciousness is divided as self and not-self and is therefore unaware of its involvement, its relationship. its identity with the whole, limiting it all the while to a fragment. But the realisation of one's true identity, to Krishnamurti, significantly means the perception of one's involvement in the whole and not merely in the part. Thus his ideal of human existence is fundamentally positive, and seeks to revolutionise the quality of life on earth. In other words, his philosophy of life is the doctrine of the living and for the living. Another significant concept of his philosophy that is very closely related to the Bhagvadgita is that of choiceless awareness. This concept seems very clearly to correspond to the concept of Saksin or Saksi-bhava of the Gita, though in other terms it can also be considered analogous to nirvikalpasamadhi of Vedanta and Vijnapti-matra of the Mahayana. But there is a very special reason why it may be considered to be inspired by the philosophy of the Bhagwadgita on the whole. Krishnamurti very ingenuously relates choiceless awareness to effortless action, and his concept of effortless action is analogous to the Niskama-Karma Yoga of the Gita. Effort, in his terminology is the resistance of the mind involved in e choice of opposites. Choice in the sense of preference, indicates consciousness of values which depends upon the duality of the self and

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R. K. Shringy the not-self, the desirable and the avoidable, and necessarily implies a self-centre that functions as the point of reference. Thus all self-oriented action that aims to achieve a projected result involves an element of effort, an endeavour of will so to say. This effort is not to be confused with the input of energy necessary for activity; he uses the terms in the technical sense of psychological conflict involved in the action of will. A predetermined concentration of energy or of attention naturally involves the overcoming of the dissipation of energy in undesirable directions. Thus concentration and dissipation of energy are the two aspects of the same phenomenon, namely the action of will. But, as he points out, in the choiceless awareness of 'what is,' which comes into being only when the mind ceases to project itself and is completely silent, alert, vigilant and not immobile and dull, there is a perception of truth i.e. an undistorted perception of 'what is as it is' without any volitional action of the mind, without the mind interpreting it, naming it, recognising it, utilising it, justifying it, condemning it or doing anything about it. It is that perception of truth, the understanding of 'what is as it is' which awakens intelligence, and restores the individual to the infinite movement of the totality. It is this action of totality in which the individual participates by virtue of choiceless awareness, that Krishnamurti recognises to be effortless, total, immediate and spontaneous. Though he does not take resort to the concept of God to provide the psychological motivation of the motiveless action of the Bhagvadgita, yet he provides a psychological analysis of the action of will and postulates the possibility of the action of intelligency on the basis of the Oneness of all life, (iii) However, the points of divergence in between the traditional systems of Indian philosophy are also as marked as those of convergence. Whereas Krishnmurti does contribute to the concepts of liberation from the suffering of everyday existence, Karma, transmigration and the ethical discipline etc., that are commonly shared by almost all the systems, his philosophy cannot be identified with any of them because he develops these concepts in his own way and lends them a new significance. It will indeed be very interesting to study in detail the contribution of J. Krishnamurt, to Indian thought in terris of the development that the fundamental concepts have found at his hands. But for the present it will be sufficient to point out one or two such concepts by way of illustration. Metaphysically, Krishnamurti takes a transcendental view of reality which, as he declares, cannot be described in terms of thought or in terms of the known, in terms of experience. The apparent multiplicity of the

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J. Krishnamurti and... 49 phenomenal existence is explained by him as ideal; or in other words, to be of conventional significance. In so far as it is erroneously taken to be real, ignorance with regard to the true nature and significance of the self is responsible for it. This ignorance is beginningless and self-sustaining. It is beginningless, for time, as a psychological factor, is a product of it; and it is self-sustaining, because it is held in a vicious circle. Ignorancc pertaining to the self implies an unawareness of the actual functioning and the structure of mind i c. the constitution of consciousness. Thus, to Krishnamurti awareness of what is' leads to self-knowledge which dissipates the illusion of the ideal multiplicity appearing to be real and brings about the experiencing of the transcendental reality which is the ground of all relations. Now, this view, on the face of it, denjes the phenomenal existence to be real, but conceiving it to be ideal it also silently affirms the real behind it. Existence is not completely rejected by Krishamurti as unreal, what he rejects in it as ideal is the psychological element of multiplicity and not existence by itself. He conceives being at two levels, namely unconditioned and conditioned which may be considered to correspond to the Parmarthika and Vyavaharika satta of Sankara, the Parinis panna and Parikalpita sutta of Asanga and the Paramarthika and Samvztika satta of Nagarjuna; and thus, whereas he shares this common feature of absolute idealism of Indian philosophy, he differs from each of them in matters of detail. For example, to Krishnamurti, what is false in the phenomenal existence is not its physical being but the psychological perception of multiplicity. Perception accordingly is either true or distorted but not false. Phenomenal existence thus implies a conditioned or a distorted vicw of reality which is neither entirly false in itself nor true as it appears, though it may be described as 'truc in itself', but 'untrue and yet not false' as it appears. Existence as conceived by Krishnamurti cannot be considered cither as Sunya i,c. totally devoid of origination or substratum, a final cause or as Maya which has Brahman as its ground since his concept of the unconditioned cannot be identified with it. The main difference in the metaphysical positions of the Buddhists and the Vedantists have been nature of reality and its relation to the individual. Whereas Buddhism does not affirm a permanent self and conceives reality to be entirely devoid of attributes and relations; Vedanta affirms a permanent self, a Atman even while proclaiming the reality to be transcendental and deyold of all attributes and relations through the concept of Saguna-Brahman or ifvaro. Krishnamurti has actually no room for God in his thought, though he does not deny it if the word is to denote the absolute. And like the Buddhists he is never tired of negating a permanent self, the atman, believing all the while in Karma and rebirth, which may better be called

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50 R. K. Shringy regeneration in his system. So according to him, there is nothing enduring, nothing that is permanent; everything is in a perpetual flux so to say. So much so, that at times, he describes reality as ever--becoming. As a matter of fact he distinguishes between continuity in time and the eternity of timelessness, and lie identifies permanence with continuity in time. Thus if there is nothing permanent, it only means 'nothing continues,' not that 'nothing survives'. In fact he firinly believes in immortality. But that immortality does not imply the continuity of the Jivat man, the personality in the infnity of time: it means the psychological death of it every moment and a psychological rebirth consequent upon it from moment to moment. Eternity is 110t the infinity of tiine but the timelessness of awareness. Nothing of the external world changes for the so called liberated or the free indi. vidual, what is transformed is the order of manifestation, the relationship in which existence is held. Thus the 'unconditioned being' of Krishnamurti co-exists with the phenomenal existence, which distinguishes it from the cognate concepts of the Indian Philosophy. This peculiar view of reality and existence inspires the search for reality not in order to escape the suffering involved in existence, but to relieve existence of its suffering. In other words it is suffering and not existence that is sought to be extinguished. The only critical question that can significantly be asked of Krishnamurti, and is actually asked by many, is whether it is possible to live in this world and yet be not of this world, to exist in the midst of the play of opposites and yet not to be conditioned by choice. He says, 'yes,' and suggests that whoever wants to know the truth about it may better experiment with it rather than argue endlessly. The proof of the pudding, as it is said, lies in eating it. It may now be concluded in view of the above deliberation that, the teaching of Krislinamurti are generally in consonance with the spirit ol Indian philosophy and in respect of very important concepts record a marked divergence from the traditionally established view.points which may be interpreted as an advance upon the past, though such an interpretation requires to be supported by a detailed study,

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PREPOSITIONS IN ASVAGHOSA Satya Vrat Whether prepositions are invested with any meanings of their own or they merely indicate the meanings latent in the roots is an old controversy dating back to the pre-Yaska era. As unlike nouns and verbs prepositions are never used independently. They are presumed to have no function beyond bringing out the different shades of meanings of the roots which they themselves are capable to denote but, as a matter of usage, do it with certain set upasargas To be sure, this is their main function and they perform it in full measure. When a large corpus of roots is found to convey by themselves the sense which they are supposed to yield with certain prepositions only, apasargas cannot be legitimately claimed to be impregnated with various layers of meanings which are transmitted to the roots they coalesce with. This function of the prepositions is poetically emphasised by Magha in the following verse : santameva ciramaprakRtatvAdaprakAzitamadidyutadaMge / fasa #2: hajat atmaya GATA 11 X. 15. This however is a half truth. There is an equally sizable mass of Sanskrit roots which are incapable of conveying the fine nuances unless they are conjoined with prepositions prescribed by grammar or usage. 19, F41, 24, 36, 37, ie, to mention a few, cannot themselves express what they do with vi, pra, vi, vi, ap and vi respectively. The meanings these roots denote with the above-mentioned upasargas are poles apart from those expressed without them. What precisely imparts them fresh meanings ? Surely, the prepositions. Then, there are roots which though sanctioned by grammar are never used without upasargas even in their primitive sense. , to wit, by itself means 'to study' ( 53 375777 ) but is invariably employed with safe to denote it. Its use without fe is simply unimaginable. This is precisely the phenomenon Kalidasa has hinted in the well-known verse from Raghuvamsa. rAmAdezAdanugatA senA tasyArthasiddhaye / 92417527a1jeg aarafianza 11 XV. 9. The case of me is inore illuminating. The dhatupatha prescribes its

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Sz Dr. Satya Vrat use in the sense of desiring with the preposition 3712. If 3116 has no force, what is the rationale behind the precept 317 318 3-31814? Likewise the root 717 is powerless to denote the twin senses of respecting and seeing without the the help of 34 and a though it has full sanction of grammar. There is not a solitary instance in the whole range of literature where it is used in isolation of the above Upasargas. The conclusion is irresistible that Sanskrit prepostions are not altogether void of meanings and not unoften they lend them to the roots they join. Traditionally prepositions are believed to discharge threefold functions viz. (i) sometimes they limit the sense of the root (ii) sometimes they strengthen it (iii) and at others they introduce no yelty in its meaning. dhAtvartha bAdhate kazcitkazcittamanuvartate / tameva vizinaSTayanya upasargagatistridhA // Upasargas in the works of Asvaghosa do not follow this set pattern nor are they always found to adhere to any norm. Like most of his co-religionists he has gone off the track in the use of prepostions. Not un frequently his treatment is arbitrary. Like the author of the Bhagavata in his anxiety to sound pedantic at places, has given his language a fair sprinkling of the verbal forms which thoughi peculiar are hopeless and betray a pathetic disregard of tradition. As a consequence he is found using prepositions to denote the meaniugs that have nothing to commend them except their disdain for usage with the result they failed to muster currency and died almost with him. Prepositions, as used by Agvaghosa, besides those that observe the norm and are a current coin and as such need no exposition can be classified into three broad categories. The first is represented by those upasargas which bring about no change in the primitive sense of the roots, though in subsequent literature they have definite denotations. The root 7 that has been used so extensively in Asvaghosa's works as to encompass all the three categories provides brilliant illustration of how a root may remain unaffected in its meaning even in conjunction with prepositions which otherwise usher sure changes in them. With Asvaghosa it undergoes no alteration even with ff and afa. The following instances deserve notice : sangaliaa 278 fanzela i S. IX. 44, 38ffafafa maal aa: sfahNTHI B. XII. 83. Hare famaefa means nefa and afar is equivalent to m1h. The use of me with afa is unusual in this sense. It is also found used in a slightly different though equally unusual sense of 'dying' which seems to be an

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Prepositions in Asvagosa extension of its basic meaning as death is but departure to heaven. In aftha sfara gat (s. I. 34) sfana means fana. The preposition fa as used by Agvaghosa with has no force. As is evideat from these illustrations not unoften he uses feve to convey the simple meaning of T. fagtataifeaf # 119: 1 B. V. 35. fazer a 59 anth: I S. III. 16. However in S. III. 37 it retains its usual sense. f a ag 27|17577: 1 et generally means to lay down', 'promulgate', 'to compose', but in Asvaghosa 7 does not affect the primary sense of the root. In the following verse sort418: means nothing more than 1 1a: - A124 991 7914 (S. V. 42). Here however Asvagliosa is supported by Valmiki, who in altro praNItena (balena) uses nI with pra in its primitive sense. It is again a measure of uncertainty of the upa sargas in Asvaghosa that as against its popular meaning the root fl with 31 has been used frequently in the highly uncommon sense of knowing'. 31914 in the following verses from Saundarananda obviously means fas14 1 aasta tag7, IX. 16. gaan faq charchai IX. 48, a agafruarat XI. 8. Though rare, but not without the authority of usage, Asvaghosa uses with the preposition in its primary sense. aan Faggafia figca a faqjala. I S. XV, 37 H grafia The Feel S. XVII. 45. As in case of at, & adds nothing to the root and safra here stands for gaffia. The root by itself means 'to ask', 'to beg' etc. With it denotes 'to pray', 'to request,' But here again the ineffectiveness of gis demonstrated by Asvaghosa in its use in the Buddhacarita in niuch the same sense as 3427". The verse in question reads-- 'afea FH ART: +3; (B. II. 10). That prArthayanti here is synonymous with arthayanti is too obvious. The second category consists of roots that by themselves convey the meanings which in later literature they yield only in conjunction with some fixed prepositions. Not without precedent, the phenomenon is strange in as much as usage does not empower all the roots in question to perform the function they seek to discharge on their own, sans prepositions. A few instances will elucidate the point. The roots q and have been so used by Asvaghosa as to give the mean

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: : Dr. Satya Vrat ings of 3 V and 47 15 respectively. In af aati uy7 augal (S. IX. 26) vRNuyAt stands for AvRNuyAt while in rUkSamaNyozaye zuddhe ruuksste| naiti sajjanaH ( S. XI. 15) dla means aafai. The bare root 117. also is found used in a sense other than its prinary meaning as in Saundarananda VIII. 48 BJH 448132217; Jai gfe where fa clearly means 3anzf. As in his illustrious successor Kalidasa so in Asvaghosa means 'to strew', 'to fill', a sense it generally conveys with the upasarga 871. 42, H18 ai: fi Ha?! Fifa...... (S. I. 48). Here aluf' is not different from 311ton, The B. XII. 32 preserves it in a trifle different sense 'to surround.' kIrNa hiMsAtmanA balena tena The root 319 in the sense of protecting', 'guarding is not recorded in any of the known lexica. It generally takes af to convey this meaning, Asvaghosa provides the solitary example of the use of 3114 without any preposition in the above sense. 3119: gi aega F (S. 1. 59.) We may here take note of 92 also which, in contradistinction, to its li sual sense, means in both the Saundarananda and Buddhacarita 'reproving', a connotation not at all known with or without preposition to so perceptive a lexicographer as Sir Monier Williams though he records 'reproof' as one of the meanings of its derivative, 'Codana'. The relevant parts of the verses read as follows. Walazi IEL(S. II. 27) did not reproach the servants for their faults', a FR FEEST (B. IV. 37) 'reproying him for bis indifference'. A strange jumble of aberrations characterises the third category. Here Asvaghosa tags on certain prepositions to the roots to which they are never joined or which yield the intended sense with prepositions other than those used by him or which though warranted by grammar and usage convey a meaning widely different from what has been wrong out of them by the poet. The use of $ for 319 V has been noted above. Its lise with T in B. XII. 17 tattAvatsattvamityukta sthirasattva parehi tat in the same sense is unique and striking As Prof, Jhonston testifies the form is not recorded anywhere out. side the Buddhacarita. Similar is the case with vi Vbhuja, cApavibhugnagAvayaSTi: (B.V, 52 ) seeins, to be the only occurrence in literature of Y=5 with fa. Asvaghosa prefixes fa to also. The use, itself witliout precedent, has no parallel in the later classical literature also. Fa l safaalears faget fafaaliyeisha (B. I. 61): Among roots which convey the meanings put on them with prepositions other than those nised by Asvaghosa 7 stands prominent by reason

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Prepositions in Asvagosa 55 of its frequency. Its use withi 318 in the sense of knowing' is common enough. Asvaghosa extorts the same meaning with the prepositions of and 311 also. The following instances cry attention : tadida parigamya dharmayuktam / B. V. 78 AsthAya yoga pariMgamya tattvam / S. V. 32 tatsaumya lelaM pariMganya leAkam / S. V. 45 nivRttimAgaccha ca tannirodham / S. XVI. 42 ahamityevamAgamya saMsAre parivartate / B. XII. 38 While the use of af is restricted to the p.p.p. of its use with 311 lacks support. fesa by itself or in conjunction with fat means to spit.' Asvagliosa has used it to denote 'disregard,' 'despise' which is its secondary meaning as it is out of contempt that one is spit on. In niSThIvya kAmAnupazAntikAmAH (s.V381 niSThIvya means amavatya, tiraskRtya. Saundarananda again provides a brilliant example where abhyacarat has been used for vyabhyacarata, yastvAM priyo nAbhyacarata (SVOIN Indeed it is to Saundarananda that we owe many such forms. Some of them may be cited here. 1. paMkAvatIrNeva ca saMsasAda S.VI. 32 ___ Here saMsasAda stands for viSasAda 2. yathA lopThaM ratnadvIpAcca saMharet S. XV. 27. Contrary to its known sense of 'withdrawing' 'killing' saherat here incans Ahareta.. 3. dhyAna sa nizritya tatazcaturtham S. XVII. 56. Here ni with zri serves the purpose of A. nizritya Azritya. 4, yadApyarthairupamIyate jagat S.IX,8, upamIyate has been used here in the highly unfamiliar sense of pIDadhate. 5. yogena nizAmapyatinAmaye: S. XIV. 20 ati /nam conveys here the arbitrary sense of 'passing.' The Buddhacarita records 371 1/3 and 817 VF14 in equally startling senses of bringing near' and 'destroying' respectively. sthakAMzca haimAnAcakrire'smai (B.XII. 21), na yauvanamAkSipejjarA (B. V. 35) At places the Saundarananda contains premonition of Bhatti's ingenuity in illustrating various grammatical forms. Asvaghosa has purposely demonstrated the use of certain roots with various prepositions to convey

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56 Dr. Satya Vrat different meanings The uses of J9 aod 21 are both frequent and varicd. praNatAnanujagrAha vijagrAha kuladviSaH / / ApannAnparijagrAha nijagrAhAsthitAnpathi | S. II.10 pANau kapAlamavadhAya vidhAya mauNDayaM / mAna nidhAya, vikRta paridhAya vAsa: / / S. VII. 48 Rju samagraM praNidhAya kAyaM kAye smRti cAmimukhI vidhAya / sarvendriyANyAtmani saMnidhAya sa tatra yoga prayata: prapede / / S. XVII. 4 puraM vidhAyAnuvidhAya daNDa bhitrANi saMgRhya ripUnvigRhya / S. XVII. II The survey, though not exhaustive, incidentally serves to show that Saundarananda, as a better poem, provides a richer wealth of verbal usage than the sister epic Bud dhacarita.

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RAJAS AND KARMAN Nagin J. Shali If we do not take into account Purusa, then in Sankhya-Yoga System there are three fundamental substances, viz. sattva, rajas and tamas. According to this system, citta is constituted of these three substances. But as sattva predominates in it, it is simply called sattva. Rajas and tamas are regarded as veils (avarana) covering sattva. They obstruct the property of sattva, viz. jnana. Tamas is considered to be the veil obscuring samyag drsti or vidya or amoha of sattva (i.c. citta.) But it is noteworthy that when the Yoga writers speak of veils covering sattva, they mostly refer to two viz. klesa-karma or kleja-rajas. 2 Again, Vyasa in his Yogabhasya specifically states that karman is the veil obscuring Viveka-jnana. He uses the term Viveka-jnanavaraniya karma.3 All this suggests that tamas can be reduced to rajas (karman), or that tamas is not fundamentally different from rajas (karman). The oftrecurring duals of klega-karma and klega-rajas point to the identity of the second members, i c. karma and rajas. Why did they use the term karman in the sense of rajas? The answer is quite simple. The special property of rajas substance is kriya i.e. karman. So, they occasionally used the term denoting the special property viz. karma for the substance of which it is the special property, that is, for the rajas substance. In other words, the terms karman and rajas are sometimes interchangeable. If karman is rajas, then it should be material substance. Th. Scherbatsky in his Buddhist Logic says: "In Sankhya karma is explained materialistically, as consisting in a special collocation of infraatomic particles or material forces making the action either good or bad". (Vol. I, p. 133, fn. 3) Like the Jaina thinkers, the Yoga thinkers also believe that the actions, if urged by klesas, cause the veil of rajas (karman) and hence in fact the klesas should be held responsible for the rajas (karman) veiling sattva. This is very well brought out in the Yogasutras 1 mudham tu tamahsamudrekat....... Tattvavaisaradi 1.1, avarakena tamasa..... Yogabhasya 4.31. 2 tatah klesakarmanivrttih. Yogasutra 4.30. sarvaih klesakarmavaranaih vimuktasya.... Yogabhasya 4.31. vidhataklesarajasah..... Ibid, 2.26 3 asya yoginah ksiyate vivekajnanavaraniyam karma..... Yogabhasya 2. 52. 8

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58 Nagin J. Shah klesamulah karmasayan' (2. 12), and 'sati mule tadvipakah.'..(2. 13). The term klesa means that which taints or tarnishes.' 'Mala' is naturally the close Sanskrit synonym of 'klega.' The explanation of avarana-mala' (this tern occuring in Patanjalasatra 4.31 ) given by Vyasa in his Bhasya as klesa-karmavaraya also suggests this. Thus klegas or malas are so called because they tarnish the natural property viz. jnana of sattva. As these klesas or malas are produced in citta (sattva) made eligible (yogya) for their upadaua(-karana) by the association of rajas with citta, they are not natural to citta. They are adventitious and hence should be completely removed in order to mani fest the infinite jnana which is the nature of citta or sattva. All this clearly proves the difference of rajas (karma) from mala (klesa). Tlius we arrive at two results : (1) the use of the term *Karman' in the sense of rajas substance is found in the basic works of the Patanjala Yoga. (2) The term mala primarily refers to klesas. It does not primarily refer to karmaps (rajas). In Buddhism we rarely come across the 'rajas'. We have found out some places where it occurs. They are : 'virajam nibbanam's, 'klega-raja', 'chionopasantarajah', 'virajo vitamalam', 'virajam patthayano". It seems that the term rajas used in these quotations means rajas substance transformed in the form of material karmic atoms. But as the Buddhists want to put special emphasis on the removal of raga, dosa and moha, and not on the removal of the material veil of rajas substance, the veil caused by them, they say : rago rajo na ca pana renu yuccati ragassetam adhivacanam rajo'ti 1 etam rajam vippajahitva pandita viharanti te vigatarajassa sasane 11 doso rajo na ca......... sasane II moho rajo na ca..........sasane l (Mahaniddesa p. 505] By this they want to suggest that as the destruction of raga etc. necessarily entails the removal of rajas substance it is sufficient to urge the people to remove raga etc.; the people experience raga, etc.; they do not know rajas substance, so it is better to avoid the talk of rajas substance, People do understand the language of karma. So, Buddhists might have used the term 4 tada sarvavaranamalopetasya jnanas ya anantyat..... Yogasutra 4.31, 5 Therigatha, 97 6 Pali English Dictionary (Pali Text Society), p. 567 7 Lalita vistara (Ed. P. L. Vaidya), p. 253 8 Abhidharmasamuccaya (Ed. Prablad Pradhan), p. 67 9 Udana, 8.8 .

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Rajas and karman karman' in the sense of rajas substance, Do their classifications of karmans into krta-upacita, drstadharmavedaniya-upapadyavedaniya-aparaparyayaved. aniya suggest the usage of karman in the sense of rajas substance ? Do their fourfold karmans, viz. krsna, sukla etc. betray the use of karman in this sense ? Does their conception of avijnapti point to their acceptance of material karman (rajas)? Has the second nidana sanskara any affinity to the material karman (rajas)? Does their karmagaya or anusaya resemble material karman (rajas)? Does their conception of klesavarana and jneyavarana correspond to Yoga conception of klesa-karnavarana ? However, one feels that Buddhism in its zeal for the ethical aspect of karman has neglected the metaphysical aspect of karman. But this metaphysical aspect of karman is implied in the ethical aspect of karman. Their implied metaphysical position is as follows: For them citta (=sattva) is atman, There is no entity over and above citta. Their citta is sattva substance alone. It is not constituted of the three substances, viz. sattva, rajas and tamas. They do not accept tanas substance besides rajas. Substance tamas may be at the most a variety of rajas. What is implicit in Buddhism is explicit in Jainism. Jainas are well knowo for their view that karmans are material. They believe that as a result of the threefold activity, viz. bodily, vocal and mental, the material particles called karmans get bound to soul (-atman=citta). It is very interesting to note that in the Uttaradhyayana-Sutra, one of the oldest Agamas, the term used for the material karmic atoms is 'rajas'. This clearly suggests the identity of material karman with rajas substance. The following are the instances in point: (1) rayain khavejja purekadaim -- 21.18 (2) kahim sinao va rayam jahasi? 12.45 (3) dussahadam dhanam hicca bahum samciniya rayam -7.8 (4) tavassi viriyain laddhum samvuce niddhuoc rayam - 3.11 (5) vihunahi rayam pure kadam, samayam goyama ma pamayae--10.3 A half-verse of Dasasutakkhamdha (5.27), viz. "auyain veyanijjam ca, chitta bhavai nirae' is one more instance of the use of 'rajas' in the sense of material karmaps.lo These references clearly point out that the term, 'rajas' here means rajas substance transformed into karmans. The term 'rajas' has the technical sense and not the ordinary sense, viz. dust. This rajas and the rajas guna (i.e. substance) of the Sankhya-Yoga are identical. The Uttaradhyayanacurn: explains the term rajas occurring in the above-quoted instances as follows: 'rajah 10 Note also the following phrases occurring in the Sthanangasutra (5.2); 'rayam vamanti'. 'rayam aijjamti'.

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60 Nagin J. Shah atthavilo kanimarayo' (7.8), (raja iti karma' (10.3). santyacarya in his Paiyatika explains the term rajas' occurring in these Uttaradhyayana quotations as follows: rajah karma badhyamanakam baddham ca' (3.11), 'rajah astaprakarakam karma' (7.8), rajah karina (10.3), "raja iva rajah karina' (12.45), , rajamsi iva rajamsi jivamalinyalietutaya karmani' (21. 18). The last explanation gives the popular justification for calling the material karmas rajas. Of course, all these commentarial explanations identify rajas with material karmans. But no Jaina thinker has pointed out the connection of the rajas which the Jainas explain as material karman with the rajas of the Sankhya-Yoga system. The rajas which the SarkhyaYoga thinkers advise us to remove cannot be different from the rajas which Lord Mahavira had advised Gotama to remove. In this particular context rajas in the Saokhya-Yoga system as well as in Jainism means material karman atoms. These material karman atoms are called rajas primarily because they represent one form of rajas substance (called rajas guna in the Sankhya-Yoga). Ac, Haribhadra in his Avagyakasutravrttill and Nandisutravitti!2 states that the term 'raya' (rajas) means the material karmans that are in the process of being bound. Thus we find here the contraction of the meaning of the term "rajas'. 'Rajas' here means material karmans, not all the material karmans but only those that are in the process of being bound, What led to this contraction of meaning ? The possible answer to this question is as follows: The word 'raya' (rajas) is many a time found used as the first member of the compound 'rayamala'. There was a tradition of explaining this compound as dvandya-samasa. So, they took 'raya' (rajas) to mean one type of material karmans and 'mala' to mean another type of material karmans. Avasyakacurni gives four explanations of rayamala(1) Fine material particles proper to be transformed into karman atoms (kammapayogo) are denoted by the term 'raya' and the karma atoms already bound are denoted by the term 'mala'. (2) The karmans in the process of being bound ( badhyamana karmans ) are denoted by the term 'raya' and baddha (=puvvovacita) karmans are denoted by terni 'mala'. (3) The baddha karmans are denoted by the term 'raya' and the nikacita karmans are denoted by the term 'mala' (4) The iryapathika karmans are denoted by the term 'raya' and the samparayika karmans are denoted by the term 'mala'.13 In Agastyasiimbacurni Agastyasimha explains the terms 'rayamala' as follows: asravakale rayo, baddha-puttha-nikaiyam kammam malah. 14 in the four 11 p. 507, Agamodayasamiti Ed. 12 p. 4, PTS Ed. 13 p. 11, Ratlam Ed. 14 p. 223, PTS Ed.

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Rajas and Karman 61 explanations of the term rayamala, given by the Avasykacurni the meaning assigned to the term 'raya' (rajas) is not uniform, as in explanation (1) it means karmaprayogya, in explanation (2) it means badhyamana karmans, in explanation (3) it means baddha karmans and in explanation (4) it means iryapathika karmans. But in the explanation given by Agastyasimha a uniform meaning is assigned to the term 'raya'. It means badhyamana (asravakalina) karmans, According to Agastyasimha 'mala' means either baddha or sprsta crnikacita karmans. But all these explanations do not seem correct. It is kanayas (i.c. klesas) that should be taken as the meaning of the term 'mala'. Onc may compare the compound word 'viluyarayamala' with 'vidhutaklesarjasan' (Yagobhasya 2.26). And the term 'raya' in the compound rayamala should be taken to mean all karmans. Explanations of fraya' (rajas) given in the Uttaradhyan acurni and Paiyatika corroborate our view. One would be tempted to explain rayanala as 'rajainsi eva malah. But this canrot be taken as a correct explanation. Morcover, this explanation comes in conflict with the old tradition. In old tradition the term 'mala' is used for klesas. In the Abhidharmasamiccaya a sutra is quoted. 15 It is 'virajo vitamalam dharmesu dharmacak surudapadi.' This cicarly points out that the terms 'rajas' and 'mala' should be taken in different senses. The author of the Abhindharmasamiccaya says : dharmak santibhih virajah, dharmajnanaih vitamalam. 16 I have no sources to study the meaning assigned by the Buddhists to these two terms used side by side in one sentence. But this sutra quotation and its explanation at least prove that the compound 'rayamala' should be taken as dvandva-samasa and not as karmadharyayasamasa. And the Jaina commentators are right in considering it to be a dvandva-samasa. But they seem to be wrong in assigning the meanings to the two padas of the compound. The question remains to be answered is : why have they not explained the term mala in the sense of kasaya which is so apparent and patent? Is this the result of their undue emphasis on the material karmans? They are talking too much of the material karmans, relegating the kasayas which cause the material karmans in the background. This is quite in contrast to what the Buddhists have done. As we have already noted, the karmic matter (Ekarmans) of the Jainas E is nothing but rajas substance of the Sarkahya-Yogas. In the Sankhya-Yoga system tamas substance is posited besides rajas substance and it is regarded as a veil (avarana) covering samyag disti or vidya or amoha; tamas causes mithya drsti or avidya or moha. But according to Jainism mohanjya-karman causes mithya drsti or moha and works as a veil obscuring samyag drsti. This suggests that for the Jainas tamas is not an independent substance but simply a variety of karman (=rajas). Jaira atman is nothing but citta. But Jaina 15-16 Abhidharmasamuccaya, p. 67.

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62 Nagin J. Shah thinkers regard citta as sattyatinaka only. They do not consider it to be sattva-rajas-tamasatmaka. They would not hesitate to accept that it is sattva-rajasatniaka from the practical standpoint because they believe that in the transmigratory state it is mixed or interspersed with rajas (material karman atoms); this is the reason why they consider soul (=citta-atman) -in-transmigratory-state to be kathancit murta. Thus Jainism upholds a clear-cut dualism of sattva and rajas. Material karman atoms are the finest forin of rajas substance, whaereas material objects of the world viz. table, pot etc. are the grossest form of rajas. Rajas material karman atoms) being what it is must have colours, however fine they may be. Rajas impart colours to citta (sattva) through the process of inter-mixture or interpenetration, Karmans ( =rajas ) in the Yoga as well as in Buddhism are classified into four types on the basis of colours, viz. krsna harmans, sukla karmans, etc. The Jaina conception of lesya is nothing but the classification of material karman atoms (rajas ) on the basis of colours. The Ajivaka theory of abhijatis is also nothing but the classification of these material karman atoms (rajas) on the basis of colours. The words of Heinrich Zimmer are noteworthy. He says, "The theory of karmic colours is not peculiar to the Jainas, but seems to have been part of the general pre-Aryao inheritance that was preserved in Magadha." 17 17 Philosophies of India, The Bollingen Series XXVI (1953), p. 251. This paper was presented at the XXVII Session of the All India Oriental Conference held at the Karnataka University, Dharwar, in Nov. 1976.

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PRAKRIT STUDIES S. N. Ghosal When Revered President, Fellow-delegates, Ladies and Gentemen, When the news reached me at the last session of the Oriental conference, at Ujjain that I was to preside over the Prakrit and Jainism section in the present session I was a bit uneasy. It was surely a heavy task and a man of my stature was hardly competent to discharge the task properly. But however difficult the task might be it is to be performed if one is entrusted with it. So I gathered courage and the encouragement and help from some of my friends made the task comparatively easy for me. Before I proceed I heartily thank the organisers of the Oriental Conference for having bestowed upon me this honour, of which I am hardly worthy and which is at the same time a definite indication of their confidence in me. Gentlemen! We all know that it is an age of science and technology. In this age of materalism people are more concerned with material comforts and prosperity, which can be achieved only by the proper cultivation of science and technology. So people are very keen about the pursuit of these branches of knowledge and try to utilise them for the enhancement and growth of their material prosperity. The students also devote themselves to the cultivation of these disciplines, as these are assumed to open avenues of employment to them and afford them better situations in life. Under such circumstances it is very easy to assume that oriental scholarship suffers from neglect. It is considered unsuited for the present age. It in fact becomes a symbol of backwardness, narrowness and superstition, Its study is openly denounced and only those few, who go astray from the common run of men and have a special aptitude for it (oriental culture), lug it as a special treasure and invaluable tradition. 2: How oriental scholarship is neglected in the present days is best known from a study of the fact that in colleges and universities to-day Sanskrit is assigned a very insignificant position. It is no longer considered as worthy of being studied as a compulsory subject. Very few students come to read it. Even those, who came to read it, are not given that aniount of care, which they deserve and which is necessary for the proper instruction of the subject. In fact in some states even in the secondary stage the study of Sanskrit is not considered necessary. It appears in the curriculum as an

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Prakrit studies 65 swing of the Sanskrit poetry fails to make any impression upon the audience, who are destined to leave the hall in disgust. Nevertheless it bears testimony to the fact that Prakrit has been neglected not only in the past but also in the present time. Now it should be stated that although it is the age of science and technology oriental learning has not lost all interest in the life of man. Man is the ultimate object of study. Every thing happening centres round the man. The thoughts and ideas which remain enshrined in the oriental learning and culture, are the expressions of man's heart, his emotions, impulses and aspirations. So being absolutely human oriental learning should have a permanent place in the history of inan's evolution, his progress towards the ultimate goal and attainment of perfection. So oriental learning has a permanent value. It will remain ever brilliant and scintillating. In the darkness of conflict and confusion it will shine like the polestar and lead man to his final destination, As Prakrit forms a part of oriental learing it should have made a definite contribution to the sum total of Indian culture. As it suffers neglect and its worth has not been properly appreciated we intend to indicate here some of the purposes, that have been served by the knowlege of Prakrit. We know that inscriptions are one of the very important sources for the reconstruction of history of a country. In the case of India the same condition obtains. Here too inscriptions are to be found and they have immensely us in the matter of reconstruction of the history of this land. But from the very beginning right upto the 2nd century A. D. Prakrit was the exclusive language of these inscriptions. The edicts of Asoka have all been transeribed in this language and these have been the most effective documents for the knowledge of the history of this great monarch, dedicated to the service of man. Not only the history of the Mauryas but also that of the post-Mauryas foreign invaders, the Scythions and Greeks, has become clear from these literary records--the inscriptions, that are all transcribed in the Prakrit language. We know that the Jains form a very important community in India. They adhere to the tenets of non-violence and love, which once proclaimed by the lord Mahavira and glorified later by his disciples. The teachings of this faith have been retained in the seriptures, which are transcribed in the Prakrit language-a dialect, which is technically called Arsa or ArdhaMagadhi. These religious texts are highly precious for being the documents of thoughts, which are very wide and comprehensive in nature. They not only embody a detailed account of ethical principles and moral practices but also contain discussions on philosophical, social, religious and cultural matters

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S. N Ghosal 64 optional subject and may be adopted as one of the many languages, among which there are many modern languages ligure. Naturally the right of choice being lett open to the students they avoid Sanskrit and adopt a modern language or any other subject in lieu of it, which they can master with the application of less amount of labour and diligence. As a result of this the study of Sanskrit suflers from a set back. The number of students taking Sanskrit becomes extremely reduced. When the condition of Sanskrit has reached such a state of deterioration it is not strange that the condition of Prakrit should be far worse. Except in few universities in Western India Prakrit is not studied as an independent suhicct any whero. In most of the universitics it is studied along with Sanskrit. In the curriculum of the latter it occupies a place which is nevertheies, very insignificant. In the Sanskrit course it is not studied as a compulso y subject. Here it occurs as a topic of choice. So a student may read it or may discard it altogether. So a student passsing B.A. Honours in Sanskrit or M.A, may be totally ignorant of Prakrit. How the condition of Prakrit is lamentable is best known from the fact that students reading the Sanskrit drama do not read the Prakrit portions of the same in their original, they read contrarily the Sanskrit rendering of the Prakrit passages (the socalled chaya) and omit the original Prakrit portions. They remain absolutely in the dark about the latter. In fact the teachers of the subject thenuselves do this, which is emulated by their students. This practice has become so rampant that some editions of the dramas include the Sanskritrenderings within the body of the text and push the original Prakrit portions below to the place meant for foot-notes, variants and references. This in fact has given rise to a belief among the students that the Prakrit passages are not the essential constituents of the draina. How Prakrit has been deprived of its legitimate importance becomes known from another fact too. Now-a-days the lovers of oriental culture reproduce on the stage the Sanskrit drama with a view to making them popular among the people, in all these performances the texts of the works are to be edited for making them suit the time and taste of the spectators. Naturally the speeches of the characters are often to be abridged and portions are to be omitted. But in many cases the editors of such texts remove the Prakrit passages altogether and introduce in their place the Sanskrit translations of such passages. This removes evidently much of the niceties of such dramas. But in some cases such an adventure becomes disastrous. The translation of the Prakrit verses into Sanskrit necessitates the setting of the frame-work of the Sanskrit-metres. The wilful ignorance of this condition deprives the poem of their fundamental character as such. The recitation of such unmetrical stanzas, which lack the cadence and

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66 S. N. Ghosal that constitute the product of the entire mental process of a nation, imbued with the same ideals. These texts thus grant us an access into the religious and cultural heritage of the Jains--tbe adherents of the doctrine of nonviolence and give us an insight into the very intricate problems of their mode of life and thinking. But as this treasure remains concealed within the liard soil of a technical language one has got to work hard to master the speech and unearth the invaluable legacy. The knowledge of Prakrit is indispensible for philological studies. Of late people are beconring more and more interested in the history of the modern Aryan languages. In fact Turner and Bloeh showed the way by which such languages should be studied and they set the models in pursuance of which the later rescareliers made commendable progress in the respective spheres of their investigation. But the study of these modern Aryan languages became possible only when one could learn Prakrit as it was the direct source of the former. In fact Prakrit is the connecing link between Sanskrit on the one hand and modern Aryan languages on the other. Had there been 110 scientific study of Prakrit there could not have been any progress in the sphere of study of the modern Aryan languages. The knowledge of Prakrit helps one surely to obtain some result in the field of literary study. The early works of the modern languages cannot be understood properly unless one has got a thorough knowledge of the secular Prakrit literature. It is a fact that the thoughts and the ideas, which forined the contents of the later Prakrit texts, must have found their continuity in the early New Indo-Aryan literature. Ideas appearing before must have come down later-till they have not been totally abandoned owing to their inappropriateness with the social conditions of the time. So investigation into the ideas of the modern Aryan literature requires a close study of the Prakrit texts, without which the knowledge of the former remains incomplete. For a specific instance we can say that the knowledge of the love poems of the Vaisnaya poets of Bengal like Vidyapati and Candidasa cannot be achieved without an acquaintance with the love lyrics of Apabhramga, which must have left an unmistakeable influence upon the former. So judged from all these standpoints the study of Prakrit is essential. We cannot ignore it. It should be mentioned here that the scholars of Europe have given some consideration to the study of Prakrit. In fact it is being studied there seriously, from the beginning of the nineteenth century. Lassen, Weber, Pischel, Jacobi, Leumann, Luders, Sten Konow, Hultzsch, Alsdorf and some others have made significant contribution to the progress in the study of Prakrit, which has in fact facilitated the activities of the later researchers. But inspite of their tireless activities the store of the knowledge of Prakrit has not been exhausted. There are yet many problems

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Prakrit studies 67 in the subject and there is much scope too for investigation. Only the sincere scholars devoted to task, can achieve some success in the task. We may take here for discussion one or two problems as specimens. There is much doubt regarding the character and application of the Prakrit dialects and one can hardly get a precise picture of the latter from a study of their account as laid down in the dramaturgical texts and Prakrit grammars. The Natyasastra of Bharata suggests that in a Sanskrit Drama there may occur Prakrit dialects like Magadhi, Avantija, Pracya, Sauraseni, Ardha-magadhi, Bahlika and Daksinatya, which the text designates as Bhasas. Besides these there may occur also the less familiar specches, like Sakari, Abhiri, Cundali, Sabari, Dramili and Andhraja ctc, which are recognised as Vibhasas. There is a detailed statement about the persons, who should speak such speeches and here the speakers of one speech are surely different from those of another. In the Sahitya-darpana also a similar statement occurs, which mentions the Prakrit speeches like Sauraseni, Maharastri, Magadhi, Ardha-magadhi, Pracya, Avantija, Daksinatya, sabari (or Sakari), Bahlika, Dravidi, Abhiri, Candali and Paicaci. Now one should note here that there is certainly disagreement between the statements, that we obtain from two different sources (i.e, from Bharata and Visvanatha). Secondly in the Prakrit grammars, which are considered early and have got some authenticity many of these dialects are ignored. In the Prakrta-prakasa of Vararuci we find only four dialects--namely Prakrit (i.e. Maharastri), Saurasaseni, Magadhi and Paisaci. Hemacandra adds to these Arsa (i.e. Ardha-magadhi), Culikapa isacika and Apabhramsa. Hemacandra is followed in this matter by Trivikrama, Sirnharaja, Narasimha and Laksmidhara, but with one distinction that while Trivikrama excludes Arsa from the account, the others i.e. Simharaja, Narasimha and Laksmidhara do not mention the speech at all. It becomes evident then that many of the Prakrit dialects mentioned both by Bharata and Visvanatha have remained beyond the knowledge of the grammarians of Prakrit or the latter purposely avoided such speeches. There is another fact also. Barring the Miccha katika most of the Sanskrit dramas have used a very restricted number of Prakrits, namely Maharasiri, Sauraseni and Magadhi. Sauraseni is used as the principal Prakrit speech, to be utilised by those noble characters both male and female, who are debarred from speaking Sanskrit. Maharastri appears as the speech of songs of the speakers of Sauraseni and Magadhi is set in the mouths of those, who are inferior in rank and are mostly outcastes. So the actual conditions of the Prakrits, as used in the Sanskrit dramas, do not agree with the statements either of the Natyasastra or of the Sahityadarpana, We have stated before that in the Mrcchakati ka there is a number of Prakrit dialects, which are conspicuously absent in other Sanskrit dramas.

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68 S. N. Gh osal Here we find Sauraseni spoken by Vasantasena, Radanika, Madanika etc, Avanti spoken by Viraka and Candanaka, Pracya by Vidusaka, Magadh by the servants of Sakara, Carudatta and Vasantasena, sakari by Sakara, Candali by two Candalas and Dhakki by two gamblers. Although there is no scientific edition of the Mrcchakatika, which makes any statement about the it hazardous, it is undoubtedly true that the speeches distributed to characters do not agree with the account, as provided by the Narvasastra or by the Sahityadarpana. The Natyagastra assigns Ardhamagadhi to the slaves, Rajputs and gentlemen, which we do not actually find in the drama. Again it suggests that the rogues should speak Avanti, which is certainly not the case as they speak a different kind of dialect, which is called Dhakki. Keith by an incidental study of the features of the dialects reduced all the Prakrit specches of the drama into three dialects only-namely Sauraseni, Magadhi and Dhakki. According to his estimate Avanti and Pracya are in no way different from Saurasenr; sakari and Candali are in fact varieties of Magadhi and Dhakki is of an indefinite character. From all these facts particularly the one that the Prakrit grammarians ignore many dialects mentioned by the dramaturgists and the same remain unrepresented in most of the Sanskrit dramas we come to certain conclusions. First many of these speeches e.g, Pracya, Ayantija, Bahliki etc. were minor dialects confined with narrow areas and as such they had extremely local application. Some again were sectarian speeches, which were utilised by the minor communities of people living likewise within restricted areas. They might be presumed as class-dialects as they were not in circulation in all substrata of the people. Abhiri, Candali and some others might be considered as belonging to this class. As these minor dialects were sub-dialects they integrated theniselves to some bigger Prakrit speech, which was current in the arca as a popular literary speech. Secondly major dialects like Maharastri, Saurasenj and Magadhi were perhaps generic speeches and were not unitary in character. Each contained a number of subdialects within itself. They were presumably contiguous and might have contributed certain common elements, which stood as the substratum of each of these generic speeches. In the case of Maharastri we can make such an assumption owing to the fact that in this dialect the declension and conjugation systems show multifarious forms, which can hardly be expected in a unitary speech. I refer particularly to the forms of the first and second persons. Such varieties of forms can never appear in one particular speech homogenous in character but they are expected to develop in a speech, which is split into a number of dialects or subdialects, each of which contributes elements for the standardization of the generic speech, under which all these subdialects occur. In the case of Magadlii the generic feature of the speech is all the more clear. I can show it with the help of a specific example. Vararuci

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Prakrit studies 69 suggests that Skt Ks becomes Sk in Magadhi dialect, e.g. laskase, daske. Hemacandra notes such a change of Ks only in the derivatives of the roots preksa and acaksa (i.e. peskadi and acaskadi) but in other cases the saine sound Ks should be represented by hk e.g. lahkase, yah ke etc. Again Vararuci states that a-stems in the nom. sg. show the endings -e, -i and occassionally the loss of the ending, e.g. esi, ese, esa (laa) etc. But Hemcandra would not permit the use of all these endings in the nom. sg., he would approve only the ending -e in such a case and that too only in the case of the masc. a-stems. Again Vavaruci would permit the use of the suffix - daji as the suffix for tlie absolutive in the Magadhi dialect, but Hemacandra acknowledge the use of the suffixes -iya and -duna in this very speech and remains ignorant of the one, suggested by Vararuci. Evidently the divergent forms of Magadhi came from its different sub-dialects, some of which are recognised by Vararuci and some by Hemacandra, So this clearly points to the generic feature of the Magadbi speech, under which Sakari, Candali and some others might have occurred as sub-dialects, From all these evidences it is perhaps possible for us to presume that Maharastri, Sauraseni and Magadhi were all generic speeches. They contained a number of minor dialects or sub-dialects within tliemselves. The common features of the subdialects were ordinarily adopted to assign the features of the generic speech but sometimes the individual features of the subdialects were recognised owing to the popularity of such forms. This explains the prevalence of multifarious forms in the declension and conjugation systems in some of the generic speeches. According to our assumption the dialect Ardhamagadhi too was a generic speech like some others mentioned here. We come to another problem. Jacobi in his Kalpasutra expresses the view that Prakrit or Maharastri of Hemacandra is not Maharastri proper, of which specimens are to be found in the Gathasaptasati, Setubandha and the dramas, but it is in fact Jaina-Maharastri which is evidently different from the traditional Maharastri speech. But this view has been categorically contradicted by Pischel, since Hemacandra cites examples in suport of his rules from the texts like the Gathasaptasati, Setubandha, Gaudavaho, Visamabanalila and Karpuramanjari, which are all composed in the popular Maharastri dialect. Although one cannot deny the statement of Pischel there appears some truth in the statement of Jacobi. Jacobi calls Hemacandra's Mabarastri Jaina Malarastri on account of the fact that he notes there tlie prevalence of some Arsa or Ardha-magad hi features, which Hemacandra knowingly or unknowingly admits into that specch. Now as these features frequently appear in the compositions of the Jains the Mah., which Hemacandra describes and which absorbs most of

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30 S.N. Ghosal these characteristics, is designated as Jaina Maharastri by Jacobi. We may briefly mention these : (1) Here k frequently becomes changed into g e.g, ego, amugo, asugo, savago, agaro ete. (2) So c becomes j e.g. pisacs becomes pisaji. (3) The use of the ya-sruti is quite frequent particularly when it comes to fill the hiatus between two a vowels, e.g. sayadham, nayaram, mayanko, gaya, mayano, nayanam, etc. (4) Here the cerebralization of the slental consonants is copiously found particularly in the forms of the past participle e.g. vavaco, madayam, padima, padamsua, dola, danda etc. (5) though the change of the dental n into the cerebral is a special feature of the Maharastri dialect Hemacandra retains the dental n at the initial syllable of a word and in the medial only when it is doubled, e.g. nayanam, nayararii, nihao, navio, sennam, da innan, manni, ahinannu etc. (6) In Malarastri the acknowledged suffix of the absolutive is - una, but Hemacandra sanctions the use of some others like -cca (e.g. bhocca, nacca, socca etc.),-uana (c.g. kayana souana etc.), -ttu (e.g. vandittu), -ttum (e.g. mottum datthum etc.), -tta (e.g. banditta), etc. All these features are in fact drawn from the Ardla-Magadhi dialect but are recognised as constituent elements of the Maharastri speech, which Hemacandra simply designates as Prakrit. Owing to these features the Maharastri of Hemacandra becomes to Some extent different from that, which is presumed by the authors of the secular Prakrit texts. It is a fact that the Maharastri dialect employed in the non-canonical works of the Svetambaras, is much different from the popular Maharastri specch. Here one finds many features of Ardha--Magadhi, which being mixed with Maharastri give the latter a distinct character. Jacobi calls this Maharastri as Jaina Maharastri but suggests another name also, which is Jaina Saurastri. Tbat one finds here the preponderance of the ArdhaMagadbi features has been admitted by Pischel too. But it is a notable fact that the Prakrit grammarians do not mention it and are in fact absolutely ignorant of the speech. In the same manner the non-canonical texts of the Digambaras are composed in the Saurasepi dialect, which is much different from the traditional Saurasenj speech. Here the influence of the Ardha-magadhi speech is remarkably deeper, atleast more than that which one finds in JainaMaharastri. Occasionally some features of Maharastri too have crept into this speech. Jacobi has called it Jaina-Sauraseni, although the grammarians of Prakrit do not recognise this speech. Now in the absence of any authentic evidence it is very difficult to admit the separate occurrence of these two Prakrit dialects--namely the Jaina-Maharastri and Jaina-Sauraseni. The Ardha-magadhi dialect, in which the canonical texts of the Jainas are composed, left a tremendous influence

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Prakrit studies 71 upon the Jains. The latter were so much imbued with spirit of the scriptures that the latter haunted them. Whenever they made attempts to compose any thing in Maharastri or Sauraseni the idoms of the sacred speech Ardhaniagadhi fell upon it. This is perhaps the reason for the origin of Maharastri and Saurasani saturated with Ardhamagadh features. But the influence of the Ardha-magadhi upon Maharastri and Sauraseni does not surely entitle the latter to become completely transformed with the change of the basic features. This influence of Ardha-nagadhi fell upon Hemacandra too and made his conception of Maharastri to a certain extent different from that of the authors of the profane Prakrit literature. Tlie Apabhramsa dialect poses a great problem to the students of Prakrit. It is stated to be the last phase of Prakrit, although traces of A pabhransa features are to be noted in the very early Prakrit texts like the Mahavastu, Lalitavistara, the Prakrit Dhammapada and others. The A pabhrama features are to be noted in Kalidasa too and the Mrochakatika bears unmistakeable evidence of its occurrence. Scholars have not given any serious consideration to this problem, but it requires serious investigation as the conception of the evolution of Indo-Aryan depends much upon it. Again scholars presume the occurrence of an Apabhrarja speech as subsequent development of each of these Prakrits. According to this surmise the Maharastri Prakrit bas a corresponding Mabarastri Apabhrarnsa, so Sauraseni Prakrit a Sauraseni Apabhramsa. But we do not possess any definite idea about the dialectal peculiarites of all these Apabhramja speeches. The Magadhr Apabhramsa, if it really existed, is a myth to us, as we are absolutely dark about it, nevertheless it is presumed by the linguists as it is considered the source of certain modern speeches like Magahi, Maithili, Bhojapuri, Bengali, Assamese and Orya. Friends! there are certain tasks which are to be performed with the best of our care and devotion. First we require critical editions of the religious texts of the Jains, few of which have hitherto been seriously studied. Secondly a critical edition of the Mrcchakatika is a great desideration. The book is read all over India and is very popular but unfortunately we do not possess a text that contains the variants and divergent readings. But one cannot ignore that che text is indispensible for the linguistic scudy of Prakrit, particularly the varieties of dialects, in which the Mrcchakatika is remarkably rich. Thirdly we know that the Sanskrit Alamkara texts abound in stray Prakrit stanzas, which are miserably represented in all such works. The Sanskrit scholars neglect the text of these stanzas but remain satisfied with their Sanskrit translations--the socalled chayas. But a student of Prakrit cannot bear the situation, which calls for an immediate study of these poems. These verses should be carefully studied and embodied in a collection, which will assume the glamour

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72 S. N. Ghosal of the anthological work, the Gathasaptasati. In this matter one may find some guidance from the work of Dr. Manmohan Ghosh, who longo prepared a critical edition of the Prakrit verses of the Natyasastra. Gentlemen ! f thank you all for the patient hearing that you have lent me so graciously. Prakrit is not surely so resourceless as it is presumed by some. What we need is devotion and desire for ceaseless labour. I consider myself extremely fortunate in getting this opportunity to address you at this august gathering. I thank the authorities of the oriental conference once again for having bestowed on me the opportunity to lay some of my considered views before you and put my suggestions. I shall consider my labour amply rewarded if this address of mine inspires any of my young friends to devote to the study of Prakrit and Jain culture and keep the torch of knowledge ever ablaze, 1. Presidential Speech, Prakrit and Jainisin Section, All India Kuruksetra (1974). Oriental Conference,

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ON THE PAISACI ORIGIN OF KANNADA LANGUAGE * R. K, Khadabadi Paisci is one of the very archaic Prakrit dialects. It is in Paigaci that Gunadhya composed his great Brhatkatha which could stand in rank with the Ra nayani and the Mahabharata. But unfortunately the Brhatkatha is irrecoverably lost; 110 other literary work in Paisaci has come down to us; and we have to depend mainly on grammarians like Hemacandra who has described the language fairly well in his Siddhahema Subdanusasana. Because of its peculair and independent nature, Paisaci has been considered as the fourth language besides Sanskrit, Prakrit and Apabhramsa. Phonologically Paigaci shows closer relation with Sanskrit and Pali. Often attempts are made to trace isolated characterstics of Paisaci in one language or the other. An attempt is made to detect Dravidian affinities in the so called Paigaci language of the North West, on the ground tliat Paisaci was connected with the Dravidian group of languages.2 Moreover scholars like Prof. Muliya Timmappayyad and Dr. V. R. Umarji' have tried to prove that the Kannada language originated from the Paisacione. I Propose to examine, in this paper, this theory of the Paisaci origin of the Kannada language and also present a few observations on the same. Prof. Muliya Timmappayya's line of thought regarding the theory of the Paisaci origin of the Kannada languages can be summarised as follows: (i) Panipa in lsis Vikramar juna Vijaya (941 A. D.) stales: Amalayacalahimagiri Simavanitala(ke) Bengimandalado! ce ! lvagame tanagadondur namadolur Vengipalu karam sogayisugun 11 (40, A. XIV) Paper presented at the 28 th Session of the All India Oriental Conference (Prakrit and Jainism Scetion) held at the Karnatak University, Dharwar, in November, 1976. Vide R. Pisch el, Comparative Grammar of the Prakrit Languages, English Tr. by Subhadra Jha, Varanasi 1957, p. 30. 2 (i) The Dravidian Affinites of the Paisaci Languages, by K. A. Row, Sir Asutosh Mookerjee Silver Jubilee Volume III, Orientalia Part 2, pp. 427-32. (ii) Vide Paisaci Language and Literature, by Dr. A. N. Upadhye, Annals of the Bhandarkar Oriental Research Institute, Vol. XXI, Part 1-2, p. 17. 3 Nadoja Pampa, Mangalore 1938, Ch. IV Vengiinandala, pp. 85-127. 4 Kannada Language : Its Origin and Development, Dharwar 1969, Ch. VII, pp. 81-94, 5 Presented Op. cit. 10 nasi 1957, p2. Patisci Langues 2. pp

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014 R. K. Kliadabadi *There is the beautiful town Vengipalu spreading its fame all around in the country of Bengi that extended from Mount Malaya to Mount Himalaya'. Bengi or vengi is derived from the Kannada be! meaning pisaca. So vengimandala means the country of the Pisacas whose language was Paigaci. The modern Karnatak is a part of the ancient Vengimandala. Hence Kannada is born of Paisaci. (ii) Further, from this bel or venginad developed the tern bekanala (one belonging to the Pisaca country) occuring in the Rgveda (VIII, 7. 66): bel bengi vengi > beka etc. Therefore the extensive country of Vengi existed prior to the Vedic period itself and this glorious territorial picture was before Pampa's mind when he referred to Vengipalu. (iii) Moreover Culika Paisaci, the sub-dialect of Paigaci, is named after Coladesa where it was spoken. (iv) The names of some modern towns and cities in Karnatak also owe their origin to the term bel (Pisaca) and, thus, support the theory very well : bel-gama (Belgaum); bel-kola (Belgola): and same is the case with Bellary, Banglore etc., (v) Lastly, that indeed was belnudi or Pisaca language (mother of Kannada language) which had less admixture of the Aryan linguistic elements. Dr. V. R. Umarji advances, at first, a novel theory that all Indian languages, Gaudian and Dravidian, go to the Sanskritic origin. He presents some comparative material in each, Ch. !! Phonology, Ch. III Vocabulary. Ch, IV Morphology and Ch. V Syntax. It is in Ch. VII Conclusions that he draws a corollary from his general theory, noted above, that Kannada is originally a Paigaci language. In support of this statement he gives some 'evidences' from literature and grammatical works: (i) Ranna's statement navabhutabhasa etc in his Gadayuddha (iv. 41) carries the meaning of the New Paisaci Language i.e., Kannada, bhurabhas being Paisaci. (ii) Vatapi, Ilvala etc., referred to as Pisaegs in the Ramayana, lived in the present Badami region in Karnatak. The place name Badami has come after Vatapi. Hence the ancient Karnatak ig Pisacadesa and the language spoken there then was Paisaci from which ortginated the Kannada language. (iii) Thus paisaci flourished in the Badami region of Karnatak; but Culika Paisaci flourished in Coladesa, the modern Tamil Nadu, (iv) Coladesa was also called Dravidadesa. The Dravidi (Prakrit) noted by Bharata in his NatyaSastra or the Dravida Apabhramsa enlisted by Markandeya in his Prakrta Sarvasya, was a desi language viz., Paisaci, spoken in the region. (v) Moreover Pisacadesa can be identibed as Karnatak on the strength of Pampa's Vengimandala and the Vedic bekana!o.7 (vi) Lastly the Agastya-Vindhya episode and thc Southward march of Rama described in the Ramayana also lend support to the Paisaci origin of the Kannada language. 6 Op. cit. Prof. ''uliya Timmappayya's arch 'evidence' which Dr. Umar ji acknowledges.

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On the Paigaci.. Now comming to Prof. Timmappayya, I would present the following observations on his line of thought: (i) Pampa's statement on the Venigiinandala is beset with a vague purport and its interpretation by the learned author appears as a forced one. We do not understand why Pampa should bring before his mind the ancient vast Vergi country while describing the Vengipalu town of his time. Moreover if the Vengimandala, according to Pampa, had spread over the major part of Bharata, it would mean that the bulk of the Indian Sub.continent was occupied by Pigacas or the bulk of it was divided into Paisaci speaking provinces, to show which we have no evidence. (ii) Then tlie Vedic bekanata has been interpreted in different ways. The author himself tells that Apte identified it with Magadhadesa. Besides bel has different meanings in different contexts and in different times, thereby showing its semantic development: bellar-stupid, incivilized beings, dasyus, bhutas, pisacas etc. The author himself proposes that bellar can be taken to mean brave people. Hence the author's discussion on Vengi and his attempt at establishing its connection with bekanata standing on very slippery ground, take lis nowhere. (iii) Culika Paisaci has nothing to do with Coladesa. The names (ulika and Cola represent rather an accidental phonetic phenomenon than hold any linguistic interrelation. It is worth noting in this context that the Culikas, Sulikas or Sudikas are a northern tribe mentioned along with the Kaikeyas, Bahlikas, Kambojas etc., in the various Puranas. And Dr. P. C. Bagchi, after a thorough study of this problem, has finally estabilished that the Culikas were originally Sogdians living to the north of the Oxus and that they moved into India, from the North-Western side. Hence Culika Paisaci should be considered to have been a variety of North-Western Prakrit spoken by the Sogdians. (iv) Connecting be! (pisaca) with Belgaum and Belgola etc. is not only phantastic but also a wild surmise; because Bel-gama(Belgaum) is derived from Venugrama (a village with plenty of bamboo trees) and Belgola cbel-kola (a place with a white pond). Similarly Bellary, Bangalore etc. may be scrutinized by those who know the history of these names. (v) The statement that Paisaci has less admixture of the Aryan linguistic elements is unauthoritative and contradictory to the accepted linguistic facts. We should not forget the fact that of all the Prakrit dialects Paisaci is most akin to Sanskrit.fo 8. (i) Vide Studies in the Geography of Ancient and Medieval India, Dr. D. C. Sircar, Delhi 1960, p. 26. (ii) Vide also A Concordance of Puruna Contents (CPC), Yashapal Tandon, V. I, Series 3, Hoshiyarpur 1952, p. 29. 9 (1) Vide Journal of the Department of Letters, Vol. XXI. (ii) Vidc Dr. D. C. Sircar, Op. cit., p. 26. (iii) Vide also Dr. A. N. Upadhye, Loc. cit. 10 Vide Pischel, Op. cit., p. 30.

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R. K. Rhadabadi Now coming to Dr. Umarji. I would present the following observations: Instead of devoting the major portion of his small treat se i e., six out of seven Chapters, to trying to establish the Sanskritic origin of the Kannada language, the learned author should have done so to prove directly the Paisaci origin of the same. After this treatise came out, it may be noted, this thicory of the Sanskritic origin of Kannada and other So'ith Indian Languages was rightly, on the ground of the findings of the modern Linguistic Science, not accepted by Dr. D. N. Shankar Bhatt." (i) Ranna's poctic expression in IV. 41 of his Gadayuddha (c. 982 A.D.) cannot be taken in the grammarian's sense. Here narablutabhaseyin would mean in the new language of the goblins' moving on the battle field where the Mahabharata was ended with success for the Pandavas. It cannot be taken as Kannada. We should not forget to note the poct's similar expressions navarakta and nayaveda in the carlier verse (IV. 39). He mentions in the verse (IV. 41) tle name of Gunadhya just to heighten the effect of his poetic expression viz. navabhittabhasa as against Gunadhya's (old) bhutabhosu which term for Paisacj was used by scholars like Dandin and Vagbhatal2. Moreover we do not come across anywhere the usage of navabhutabhasa in the sense of Kannada language either in the above discussed context or otherwise. (ii) We need not take the legend of Vatapi and llvale, narrated in the Ramayana, to cut out a favourable linguistic possibility unless it is accorded by other dependable evidences -- linguistic, geographical, historical etc. We should note that there is also a reference in the Mahabharata (Dronaparya, 499) which indicates that the Pisacas were a tribe living in the North-Western region. 12 Pigacika is a porthern Puranic river emerging from mount Rksa. The Kashmirian legend of the Nagas and Pisacas, preserved in the Nilamata Purana, is much more appealing with its geographical and linguistic background. That Pesavar has come down from Pisacapura is much convincing with similar background. Moreover the concept of a pisaca is different in different traditions and times : The Yaksas in the Buddhist literature correspond to the Pisacas of the Hindu legends, caunabalism being a common characterstic in both. So Kalhana, in his Ra jatarangini (I. 184), equates Yaksas and Pigacas. Yaska does not consider Kambojas to b: Aryans and they are mentioned together with Pisacas, Khasas, Dardas etc. The word Pisaca is derived from pisitasis (cannibals, eaters of raw flesh). There are several traditions about the ancient cannibalism in the neighbourhood of the Hindukush : Krodhavasa, one of the wives of Kasyapa, after whom Kashmir is named, was the ancestress of the cannibal Pisitasis or Pisacas. Similarly another wife of his 11 Vide, Why Kamnada is not born of Sanskrit, Samyukta Karnataka Daily, 8. 3. 1972. 12 Pischel notes this more than once, Op. cit., p. 29. 13 Vide CPC, p. 51.

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On the Paisaci... 77 was Khasa of Yaksas and Raksasas. Another legend makes Pigncas the children of Kapiga and there was an ancient town called Kapiga at the southern foot of the Hindukush 14. All these traditions and legends, with convincing geographical and linguistic Fackarond, go to indicate that formerly there were some cannibal tribes that inhabited the area in the neighbourhood of the Hindukush. Later legends associated this area with cannibals, pisitasis or pisacas And when other people like Sogdians moved in and built colonies there, their language came to be called Paigaci. 15 Thus the original home of Paisaci has o he located in the North-Western region of India. (iii) That Culika Paisaci cannot be related with Coladega, has been already shown above. And the argument that Dravidi (Prakrit) enlisted by Bharata or the Dravidi Apabhramsa enumerated by Markandeya, was Paisac can hardly be accepted. It is essential to note at this context that there is no agreement at all among the grammarians on the number as well as the nature of the sub-dialects of Paigaci: Vararuci, Canda and Namisadhu have not given any sub-dialect. Hemacandra adds Culika Paisaci as a sub-dialect, Trivikrama, Lakshmidhara and Simharaja just follow Hemacandra. Purusottama gives three dialects viz. Kaikeya, Saurasena and Pancala. Ramagarman gives these three and adds eight more. Markandeya, agreeing with Ramagarman about the Paigaci dialects, quotes some lines which indicate that Paisaci had eleven regional dialects16; 4 Gauda 5 Magadha 6 Vracada 9 Kaikeya He, further, describes only three of these viz., Kaikeya, Saurasena and Pancala and ignores the rest. Laksmidhara quotes two traditional verses which enumerate eleven Pisaca countries;17 4 Simha 1 Kancidesiva 2 Pandya 3 Pancala 1 Pandya 2 Kekaya 3 Bahlika 5 Nepala 6 Kuntala 7 Daksinatya 8 Saurasena 7 Sudhesna 8 Bhoja (Bhota ?) 9 Gandhara 10 Sabara 11 Dravida 10 Haiva 11 Kannojana 14 For further details on these legends and traditions, vide. The Pahari Language, by George Grierson, Indian Antiquary Vol. XLIII, pp. 143-151. 15 (1) And thereafter this Paisaci appears to have been imposed on goblins (Bhutas, Pisicas, Raksasas) of imagination or belief by narrators of stories, religious men and literary figures. (ii) Gunidhya's Paisact in which he composed his Brhatkatha: was literary Prakrit possibly agreeing with that of Hemacandra's description. (iii) Some scholars believe that Hemacandra's Paisici illustrative quotation is the benedictory verse of the Brhatkatha itself, 16 (i) It may be noted that Nos. 1, 2, 7 and 11 together do not make any feasible sense. (ii) Morcover it is difficult to imagine the region of the Sabaras, 17 The term kuntala has been used vaguely. It comprises different territorial units in different times under different regimes. Dr. D. C. Sircar presents an interesting discussion of this fact: Op. cit., pp, 155-159.

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M8 R, K, Khadabadi Moreover there is no agreement among the Prakrit grammarians about the dialects of Prakrit itself : It is interesting to know that the seven Prakrit languages enumerated by Bharata viz., Magadhi. Avantija, Pracya, Sauraseni, Ardhamagadhi, Bahlika and Daksinatya are brought under the sub-dialects of Magadhy and Paisaci by Canda in his grammar. 18 This phenomenon may be noted in comparision with the various sub-dialects of Paigaci given above. Moreover we have no idea of the context as well as the authority of the quotations, left by Markandcya and Laksmidhara, which could be of the nature of the traditionl fiftysix Indian daughter languages born of the three and a half mother languages, as slated by Nagavarma and others. 19 That there is no agreement between the eleven Paisaci sub-dialects and the eleven Paigaci speaking regions or provinces, itself creates doubts regarding the genuineness of the linguistic or g ographical classification. Beside some sub-dialects are noted on the ground of difference of very minor points. Ramasarman, disapproves of such trend because it would be just like "differentiating between the sweetness of molasses and that of sugar. 20 Again how can Kannada origininatc from a sub-dialect of Paisaci as well as from three and a half languages ? 21 In these circumstances we cannot take one or two particular grammarjan's enumeration of the Paisaci subdialecls for the purpose of establishing the theory of the Paisaci origin of the Kannada language and that too ignoring the geographical, historical and linguistic factors. (iv) It has already been observed above that Pampa's vengimandala or the Vedic bekanata do not lielp us to identify Karnatak with the Pigaca country. (v) And lastly, we do not understard how the Agaslya-Vindhya episode and the southward march of Rama, described in the Rairayana, go to establish the Paisaci origin of the Kannada language. On the other hand, the reference of the Mahabharata to the country of Pisacas noted by Pischel and the Kasyapa-Krodhavasa legend or the legend of Kapisa noted by Grierson, are much more appealing with their present day geographical back-ground and linguistic conditions. Thus none of the two scholar's grounds viz, literary evidence (Puranic, epic or modern), etymologiging words like bel, vengi or bekannt, and particular grammarians classifications of the sub-dialects ol Paisaci, give us any scope to say that the Kannada language originated from the Paisaci one. 18. For further details on this point vide Pr. Sheth's obsevations, Paia-Saelda-Maharao, Varanasi 1963, Intro, p. 21. 19 For details vide my paper, Nigavarma and Three and a half Languages, Journal of Karnatak University (Hum), Vol. XIX. 20 Prak,ta-Kalpataru (III, 3. 13). Ed, Dr. Manmohan Ghosh, Bibliothica Indica 278 Calcutta 1954 21 Dr. Umarji also accepts that Kannada is a product of three and a hair languages: Op. cit., 87-88.

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On the Paisali... Keeping aside the question of duly applying the principles of modern Linguistic Science, neither of thc scholars has listed even a few commonest Kannada words for such as hand, leg, eye, ear, father, mother, brother, I, thou etc, as to have been derived from their corresponding Paigaci ones. It is Gricrson, who devoted the major part of his life to the study of the Indian languages, has also given considerable thought to Paigaci, its subdialects and its legacy. In his esteemed treatise, the Pisaca Languages of North-Western India, 2 2 this distinguised linguistician has presented a thorough study of the NorthWestern languages viz. Kafir, Kho-war(Citrali) and Dard i.e., Eastern group viz., Sina, Kasmiri, Garwi and Maiya; and this study shows that these languages are undobtedly related with our archaic Paisaci : "I think I am justified is saying that nearly every characteristic of that form of speech (Paisaci), as recorded by the Prakrit grammarians, is present in them. I therefore consider myself justified in classing them together under the name of Modern Paisaci."28 He concludes the study with the following lines : "The modern Paisaci languages are neither of Indian origin nor of Eranian origin, but form a third branch of the Aryan stock, which separated from the paient stem after the branching forth of the original of the Indian languages, but before the Eranian languages had developed all their peculiar characteristics" 34 At this stage one feels like raising a question as to what has Grierson to say about the various sub-dialects of Paisaci as mentioned by gramma. rians like Markandeya ? Yes, Grierson does take note of Markandeya with the following observations : "I do not deny that in later times there may have been people called Pisacas or even Pisaca colonists, in other parts of the country, but that opens out too wide a question to be di.cussed here',28 And Dr. Upadhye has suggested 26 a fairly reasonable solution to the problem of the appearence of the socalled Paisaci colonies in widely separated parts of India : "It may be stated that the North-West of India was possibly the original home of Paisaci, but the dialect in the mouths of an itinerant tribe travelled in different parts of the country and was popular near Vindhyas some time before Rajagekliara. This conclusion has been further supported by the facts that the basic or standard Paisaci is called Kaikeya Paisnci by Purusottama and others, and that Dr. Bagchi has also arrived 22 Second Edition, Pub. Munshiram Manoharlal, Delhi 1969 (First published in 1906, by the Royal Asiatic Society, London). 23 Op. cit., Intro. p. 3. 24 Op. cit., Intro. p. 4 25 Op. cit., p. 190. 26 Loc. cit.

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R. K. Khadabadi at the conclution that Culika Paisaci might have been a variety of NorthWestern Prakrit spoken by Sogdians. The facts that Sogdians were zealous traders would explain the spreading of Paisaci over a wider area". This indicates that there might have been some Paisaci speaking itinerant tribes or colonists here and there in South India too. But it does not mean that all the provinces of South India had Paisaci as their main language from which the later languages, like Kannada ctc., could spring up. There is, however, a possibility of some mutual borrowings of a lexical type, along with which a few phonetic peculiarities might have also come down to us. At this juncture a few names, current even in the present day Karnatak that have one or two Paisaci features come to my mind : Racappa (j> e), Racamalla (j>c); Racapayaka(j> c) 27 That such change could be spontaneous on the tongue of some Kannada community, cannot be denicu. But the peculiar name Kinnanna ($n> on) does contain a Paisaci feature if not a Pali or Magedhi one, 2 8 27 Change of a voiced consonant into a voiceless one. 28 (i) In which too is found this feature of the palatal nasal conjunct. (ii) Dr. Sukumar Sen holds the vicw that the Paisaci of the Prakrit grammarians "was probably the carly Middle Indo-Aryan literary language which after being cultivated by the Southern Schools of Buddhism, later received the name Pali in Ceylon". : Journal of the Oriental Institute, Vol XI. 3, pp. 207-208 (iii) There was little scope for Magadhi to influence the Kannada Language.

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Bhatta Nayaka's views on rasa-realisation have been presented to us by Abhinavagupta in his Abhinavabharati and also in his Locana on the Dhvanyaloka. This makes it amply clear that Bhatta Nayaka flourished much earlier than Abhinavagupta. But it is seen from the views presented that Bhatta Nayaka has criticised the theory of 'abhivyakti' of rasa. This could be with reference to the views expressed by Anandavardhana and also such other unknown writers who accepted the rasa-dhvani-vyanjana theory. Later writers such as a Mammata, Hemacandra and others have obviously taken up the clue from Abhinavagupta and have also presented Bhatta Nayaka's views in an absolutely identical way. It is quite possible that they might have also obtained the original writing of Bhatta Nayaka and might have duely varificd Abhinavagupta's presentation, to their satisfaction. It is welknown that Bhatta Nayaka was a die-hard opponent of the theory of vyanjana and that for that very purpose; viz. 'dhvanidhvamsa' or demolition of the theory of dhrani, he had written a polemic called the 'Hrdayadarpana'. which unfortunately is lost to us for the time being. It should be noted,. however, that he commands respect even from Abhinavagupta who accepts much from him Therefore it could be safely stated that on account of the great reverence shown to Bhatta Nayaka by Abhinavagupta, the presentation of the views of the former by the latter must be absolutely faithful and reliable. BHATTA NAYAKA'S BLUNDER T. S. Nandi Bhatta Nayaka's views with reference to rasa-realisation are known as 'bhuktivada'. We will not concern ourselves with this in this small article. The object of this article is simply to draw the attention of the scholars to the way in which Bhatta Nayaka understands rasabhivyakti and how he criticises it according to his own understanding of abhivyakti'. My humble plea is that Bhatta Nayaka has failed to grasp the exact connotation of the term abhivyakti' as imagined by the followers of dhvani, who have attached a meaning to this term, which is a shade different from the normally accepted meaning. Let us begin with the presentation of Bhatta Nayaka's views as found in the Abhinavabharati: bhaTTanAyakatvAha / raso na pratIyate, notpadyate, nAbhivyajyate / svagatatvena hi pratIta 66 11

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T. S. Nandi , karuNe duHkhitvaM syAt / na ca sA pratItiryuktA sItAderavibhAvatvAt svakAntAsmRtya saMvedanAt devatAdau sAdhAraNIkaraNAyogyatvAta, samudrolaGghanAde: asAdhAraNyAt / na ca tadvato rAmasya smRtiH, anupalabdhatvAt / na zabdAnumAnAdibhyastatpratItau lokasya sarasatA yuktA pratyakSAdiva / nAyakayugalAvabhAse hi pratyuta lajjAjugupsAspRhAdisvocita cittavRtyantarodayavyagratayA kA sarasatvakathApi syAt / tanna pratIti: anubhavasmRtyAdirUpA rasasya yuktA / utpattau api tulyaM etad dUSaNam / zaktirUpatvena pUrva sthitasya paJcAdabhivyaktau viSayArjanatAratamyApattiH / svagatapa ragatatvAdi ca pUrvavada vikalyam / tasmAt kAvye doSAbhAvaguNAlaGkA ra mayatvalakSaNena, nATye caturvidhAbhinayarUpeNa niviDanijamoha saMkaTatAnivAraNakAriNA vibhAvAdisAdhAraNIkaraNAtmanA abhighAto dvitIyenAMzena bhAvakatva vyApAreNa bhAvyamAno rasa anubhavasmRtyAdivilakSaNena rajastamo'nuvedhavaicitrya valAd drutivistAra vikAsAtmanA satsvodekaprakAzAnandamaya nijasaM vidvizrAntilakSaNena parabrahmAsvAdasavidhena bhogena paraM bhujyate iti / " (P. 10 Gnoli) 82 ( Again, Bhatt Nayaka says: " Rasa is neither perceived, nor produced, nor manifested. For if it were perceived by the spectator as really present in himself, in the pathetic Rasa he would necessarily experience pain. Again such a perception does not stand to reason, because Sita etc., does not play the role of a determinant (as regards the spectator); because no memory of his own beloved one does arise in the spectator's consciousness [while he looks at Sita ]; because [ the representation of ] deities, etc., cannot logically arouse (in the spectator, the state of generalisation (sadharanikarana) [ required for the aesthetic experience ]; because ocean-crossing, etc. [ are extraordinary undertakings, and thus] fall short of generality (sadharanya). Not it can be said that what occurs is simply the memory of Rama, as endowed of such-and-such quality, in so far as the spectator has had no such previous experience. Moreover, even if it is supposed that he is perceived through verbal testimony, inference, etc., logically there cannot be any occurrence of rasa in the audience-just as it is not aroused by a thing perceived through direct knowledge. For on the appearance of a pair of lovers united together, the mind of anyone present rather becomes the prey of conflicting feelings ( shame, disgust, envy, and so on ); and we surely cannot say that the onlooker in such a scene is in a state of Rasa! If, on the other hand, it is supposed that Rasa is perceived as present in a third party, the spectator should be in a state of indifference. Therefore, it is not possible to suppose that Rasa can be perceived-whether this perception be a form of direct experience or of memory. The same errors may be imputed to the thesis which maintains that Rasa is produced. If it is supposed that Rasa first preexists in a potential form (saktirupatvena) and is later manifested, then the determinants must necessarily illuminate it little by little. Besides, the difficulties already encountered would recur : is Rasa manifested as really present in our own self or third party? Therefore, ( our thesis is as follows ) : Rusa is revealed (bhavyaas present in a

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. Bhatta Nayak's Bluuder mana) by a special power assumed by Words in poetry and drama, the power of revelation (bhavana) to be distinguished from power of denotation (abhidha) -consisting of the action of generalising the determinants, etc. This power has the faculty of suppressing the thick layer of mental stupor (moha) occupying our own consciousness : in poetry it is characterised by the absence of defects ( dosa) and the presence of qualities (guna) and ornanients (alamkara); in drama by the four kinds of representation. Rasa, revealed by this power, is then enjoyed with a kind of enjoyment (bhoga), different from direct experience, memory, etc. This enjoyment, by virtue of the different forms of contact between sativa and rajah and tamal, is consisting of the states of fluidity, enlargement and expansion, is characterised by a resting on one's own consciousness, which due to emergent state of sattva, is pervaded by beatitude and light; and is similar to the tasting of the supreme brahman.") -Translation : Gnoli, p. 43-48 In his Locana Abhinavagupta has not quoted Bhatta Nayaka's views claborately. Mammata, in his Kavyaprakasa presents the bluktivadu in conformation with Abhinavagupta's presentatio ). (vida, Kavyapra., p. 90, Jhalkikar's Edn. '21). However, Mammata does not give the words: zaktirUpatvena pUrva sthitasya. But his commentators try to explain the words a sifayzya' in a similar way: Alfayora, 3771 39591cmai faccia a hafla hia: i fa facuq (See Jhalkikar, ibid., p. 91). This amounts to saying that if we accept rasabhivyakti' through vyanjana, then we have to accept the prior existence-'piirvasiddhatva'-of rasa, for only that which is purvasiddha or having prior existence can be said to be abhivyakta' or manifested. Sridhara on the K. P. takes note of the same idea with reference to Bhatta Nayaka when he says : 3figfti: ga: faanjara fatfaat safaaifa. [1]xgrat .....3467 F 14 faq a rafuiafi 1491919: 1 (p. 68, K. P. Edn. with Tere's comon. 56, Calcutta.) It goes without saying that Sridhara must have kept the Abhinavabharati before him. Manikyacandra, in his Samketa writes : cafitagsga 1 aterfaq#12yazifafiku pUrva siddhatvAbhAvAt / atha zaktirUpatayA'sti cettadA tadabhivyaktI viSayArjanaratasyApravRttiH syAt / (vide, a, r, 46, Anandasrama Edn. '21). All this makes it amply clear that when Bhatta Nayaka opposes the abhivyakti' of ras, he takes for granted the possibility of the 'purvasiddhatra' of rasa, in one way or the other. Somesvara also has a similar remark: nAbhivyajyata iti / zaktirUpasya hi zRGgArasya pUrva sthitasya pazcAdabhivyaktI viSayArjanatAratamyagafer : Fulai (vide, p. 44, Rajasthan Edn. 59). Pradeep also says : 8 sAmAjikagatatvena byajyate |.........antye sidbhasyaiva vyaGgyatvAt rasaspa cAsiddhatvAt / sarveSAmevAfouffigarina 1 (p. 66, N. S Edn. *33). Hemacandra ( Viveka, p. 96, Edi. -34, Prof. Parikh ) gives an identical presentation of Bhatta Nayaka's views.

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T. S. Nandi In view of the above citations it could be gathered that Bhatta Nayaka rejects the abivyakti' of rasa on the ground of its not being 'purvasiddha'. For him, only a 'purvasiddha'. can become abhivyakta or manifested, e.g. a jar can be manifested by light. But if the jar is totally absent, it cannot be revealed or manifested with the help of light. Again, holds Bhatta Nayaka, that if rasa pre-exists in form of sthayin i.e. saktisvarupena, then also there will be the contingency of recognising' gradation in its manifestation owing to gradation in the revealing agents viz, the vibhavadis. This objection of Bhatta Nayaka is explained very clearly by Gnoli in his ft. note no. 1, on p. 45, wherein he writes :- This objection repeats, mutatis mutandis, the objection of the Buddhists and of the Mimamsakas against the concept of sphota, which, according to the graniwarians (vaiyakaranas), is a vocality, eternal and without parts, distinct from the letters and manifested (vyaj) by these. This eternal vocality causes the cognition of the meaning. This objection is as follows : is sphota manifested entirely by the first letter of a word or not? (a) Ir sphota is manifested in its entirety, the letters which come after are unnecessary. In other words, the first letter would be capable of rendering perceptible. the meaning of the whole word. (b) If sphota is manifested gradually, then it could 110 longer be without parts. This second alternative is, therefore, in contradiction to the very nature of sphota. The same reasoning is applied by Bhatta Nayaka to rasa and to the words by which it is manifested." Now we have to think whether there is any loose link in Bhatta Nayaka's understanding of 'rasabhivyakti' as imagined by the exponents of the rasa-dhvani-vyanjana theory. :: As made amply clear earlier, Bhatta Nayaka scems to accept two alternatives with reference to rasa viz. that either it preexists like a jar later on manifested by light, or it preexists in a subtler potential form of an impression formed in the past. Now it is a fact that rasa does not preexist in any of the two ways. For, we do not experience rasa prior to the play being presented on the stage. So far, Bhatta Nayaka is very right and perfectly logical in his stand. But I feel that his blunder lies, not in his logic but in his very understanding of rasabhivyakti as imagined by the dhvanivadins. It is a fact that Anandavardhana himself has suggested that the dhvanirudins have derived their plea for vyanjana on the basis of the sphotavada of the grammarians. But there is a very subtle difference also between the two. And the dhvanivadins do not make a secret of it either. Normally the arguments put forth by the Mimamsakas in refutation of the sphotavada could be safely utilized in the refutation of abhivyakti' with reference to rasa also. And Bhatta Nayaka does as such. But the task is not so casy as is imagined to be by Bhalta Nayaka, True that Ananda

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Bhatta Nayaka's Blunder vardhana seeks support from sphotavada to put forth the vyanjana thcory. But for that it does not follow that the nature of rasa-realisation is absolutely identical with the nature of sphota-manifestation. Both are not absolutely identical. On the contrary there is a fundamental difference between the two. There may be identity with reference to the process of manifestation to an extent. But that does not make the things manifested to be exactly identical in nature. For example, sphola is taken to be 'purvasiddha' or having prior existence, while rasa is not so. Similarity between 'rasabhivyakti' and 'sphotabhiryakti' may be said to be so far as the process of abhivyakti is concernad, But thus far and no further. The abbiyyakti or suggestion of the Alamkarikas and the mauifestation of the Vaiyakaranas are not absolutely identical. On the contrary the Alainkarikas call this process to be 'abhivyokti', simply because they can certainly not call it either 'utpatti' or 'pratiti' or 'anumiti,' 'Abhivyakti' is a comparatively safer terin. But even this is not perfect. And to bring home this idea Abhinavagupta after all the subtle analysis, is prepared to call rasa to be in a way "karya', in a way 'pratyeya' and so on. It may be true partially only that as is sphota manifested, so is rasa suggested. But the nature of both viz. sphota and rasa cannot be taken as alike. Bhatta Nayaka seems to take 'abhivyakti' only in its philosophic (darsanika) connotation, which, of coursc, was an accepted connotation of the term. But the Dhvanivadins accepted this term simply because they found it to be a lesser evil as compared to 'utpatti' or 'anumiti', or 'pratiti' i.e. direct perception. Rasa for them is only 'tatkalika eva', and also, vibhavadi jiritavadhi'. It exists neither prior to nor after the existence of the vibhavadis. In this way its nature is different from the nature of the sphota of the grammarians, which is supposed to be beginningless and endless. Truely speaking, the Dhvanivadins are very clever. They seek the support of the grammarians who are 'qqa fe fagiz:' for them, only to the extent of serving their cause. They even do not hasitate to mock at them at times, because kavyartha is something which is not apprehended by the knowledge of grammar alone sabdarthasasanajnanamatrena eva na vedyate' etc. So, when Bhatta Nayaka tries to demolish rasabhivyaktivida he forgets that he travels on an extremely slippery ground. He commits a greats blunder when he takes the abhivyakti' of the Dhanivadins to be the same as the * abhivy akti' of the grammarians or the philosopher. The vyanjan avadins are very clever to say that rasa is 'alaukika', when confronted with a problem viz. if rasa is neither 'caused' not manifested', what else could it he? Bhatta Nayaka has narrowly missed his target.

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svAdhyAya dalasukha mAlavaNiyA ThANe : saMpAdaka-vivecaka, muni nathamala, prakAzaka, jaina vizvabhAratI, lADanU (rAja.) pR0 1090, I. 1976 mUlya 125. isa graMthame pU. munizrI nathamalajIne ThANAMgasUtrakA mUla saMpAdita karake hindI anuvAda ke uparAMta vivecana bhI kiyA hai / mUla prAkRtakI saM kRta chAyA bhI dI gaI hai| ThANAMgasUtra jaina mAnyatAoM kA gaNanAkramase saMgrahagrantha hai ataeva isa eka hI grantha ke adhyayana se AcAra-vicAra aura itihAsa kI jainamAnyatAoM kA bodha sulabha hotA hai| kintu anuvAda sarala hone para bhI usI viSayakI vyAkhyA kA kArya sarala nahIM hai / usa kaThina kArya ko zrI natha malajIne apanI vidvattA se sarala banA diyA hai / svAdhyAya-premI ke lie yaha atyupayogI grantha siddha hogA / jaina pAribhASika zabdoM kI vyAkhyA bhI isa grantha se sulabha hogii| antame. zabdasUcI dI gaI hai| usase adhyetA ko kisI bhI pAribhASika zabdakI vyAkhyA jAnanA sulabha hai / ise jaina paribhASA koSa bhI kahA jA sakatA hai / .. kAvyakusumAMjali : anuvAdaka-saMpAdaka-muni madhukara aura DaoN. chaganalAla zAstrI, prakAzakazrI kAgaNi janmazatAbdI samAroha samiti, chApara (rAja.) 1977, mUlya 11 rupye| terA. paMtha ke AcArya zrI kAlUgaNi kI janmazatAbdI ke upalakSyabhe yaha grantha prakAzita kiyA gayA hai| isa meM AcArya ke viSaya me samaya samaya para likhI gaI saMskRta stutioM kA saMgraha aura hindI anuvAda hai / vizeSatAme yaha bAta hai ki prasiddha bhaktAmarastotra aura kalyANamaMdira stotroM kI pAdapUrti karake zro kA gaNI ke stotroM kI racanA AcArya zrI tulasI Adine kI hai| 'AyAradasA : saMpAdaka aura vyAkhyAkAra --munizrI kanhaiyAlAlajI 'kamala', prakAzakaAgama anuyoga prakAzana, sAMDerAva (rAja.), I. 1971, mUlya 15 rUpiyA / isameM dazAzrutaskaMdha ke nAmase prasiddha chedasUtra ke mUlakA saMpAdana, hindI anuvAda aura vivecana munizrIne kiyA haiM / viThocanameM TIkAgata sAmagrIkA upayoga karake viSayavastu kI vyAkhyA sarala Dhagase kI gaI hai| jainAgamanirdezikA : saMpAdaka-munizrI kA haiyAlAla 'kamala' pra. Agama anuyoga prakAzana, sAMDerAva (rAja.), 1966. mUlya (parivardhita) 50 rUpaye / AgamoM kI kaI AvRttiyA~ huI kintu unameM prAyaH viSayasUcI nahIM dI jAtI / abhI abhI jo naye saMskaraNa nikala rahe haiM unameM isa kamI kI pUrti kI gaI hai / phira bhI prastuta granthakI apanI vizeSatA hai / isameM vistAra se 5., AgamoM ke viSayoM kA nirdeza kiyA gayA hai / ata eva zodhArthI ke lie eka hI grantha meM janAgamoM meM pratipAdita viSayoM kA saMkalana sulabha ho gayA hai|

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svAdhyAya jayacariaM : kartA-zrI candanamuni, hindI anuvAda-muni zrIcandajI 'kamala' aura saMpAdakapro. Ara. DI. lad, pra0 motIlAla pArakha, zyAmasukhA hAusa, hahoMkA cauka, bIkAnera (rAja.) I 1976, mU. 15 rUpaye / terApaMtha ke zrImajjayAcAryakA carita prAkRta bhASAme suprasiddha kavi muni zrI candana munine likhA hai / saMskRta kI taraha prAkRta bhASA kA prabhutva bhI zrI candana muni kI kalamameM dikhAI detA hai / tIrthakara : patrikAkA nirvANacayanikA vizeSAMka, disambara 1976, hIrA bhaiyA prakAzana, hundaura, isa aMka kA mU pAMca rUpaye / isameM vidvAna saMpAdaka Do. nemicandrajIne bhagavAna mahAvIra nirvANake 2500 varSa ke utsava nimitta samAja aura rASTrane jo vividha pravRttiyA~ kI unakA byorA diyA hai / itanA hI nahIM kintu saMpAdakane samIkSA bhI kI haiM ki jo huA kyA vaha paryApta haiM ? sAhitya kSetrameM jo kArya huA usakA lekhA Do. premasumana kI kalama se hai| vidyAgoSThiyA~ jo huI unakA vivaraNa aura mUlyAMkana Do. kamalacanda sogAnI aura Do. premasumanane kiyA haiM / aura bhI kaI lekha haiN| I. 1974-76 meM prakAzita jaina sAhityakI sUcI, mahAvIrasAhitya kI sUcI, vizeSAMkAM aura smArikAoM kI sUcI bhI dI gaI hai| prastuta vizeSAMka kevala paThanIya hI nahIM saMgraha ke yogya bhI hai| dharmAnanda : saMpAdaka ja. sa. sukhaTaNakara, pra. dhi govA hindu esosiezana, muMbaI, 1976, mUlya 25 rUpaye / isa graMtha meM marAThI bhASA meM bauddha vidvAna zrI dharmAnanda kosaMbI kA likhA Atmacarita aura unakI jIvanI kA saMgraha hai| prastuta pustaka AcArya kosaMbI kI janmazatAbdI ke utsava nimitta prakAzita kI gaI hai| AcArya kosaMbI bauddha vidvajjagata meM apanA nAma kara gaye hai| bhArata meM kaSToM kA sAmanA karake pAli bhASA ke adhyayana ko punarjIvita kiyA hai| aise vidvAna kA caritra paThanIya hai, preraNAdAyaka bhii| agaracanda nAhaTA abhinaMdana grantha ( prathama khaMDa) : pradhAna saMpAdaka, DA. dazaratha zarmA, pra. agaracanda nAhaTA abhinaMdana grantha prakAzana samiti, bIkAnera (rAja) I. 1976, mUlya 101 rUpaye / isa graMtha meM suprasiddha saMzodhaka vidvAna zrI nAhaTAjI kA jIvanacarita diyA gayA hai aura aneka vidvAnoM ne aura paricitoM ne jo unako zraddhAsumana bheTa kiye hai unakA saMgraha hai| Prakrit Prakaso of Vararuci-Ed. Dr. Satya Ranjan Banarjee, Pub. Sanskrit Pustak Bhandar, Calcutta-700 006, 1975 A.D., Rs. 15/-. This text is critically edited with a new commentary by Narayana Vidyavinoda. The learned editor has written an Introduction dealing with the date of Vararuci and various commentaries of his grammar, Bhagvan Mahavira and his relevance in Modern T'imes, Edited by Dr, Narendra Bhanavat and Dr. Prem Suman Jain, Pub. Akhil Bharatavarshiya Sadhumargi Jain Sangh, Bikaner, 1976, Rs. 25/-. In this volume various aspects of Mahavira's life and teachings are discussed by many scholars including Dr. P.C. Vaidya, Dr. A.N. Upadhye, Dr. Tatia, Dr. Kalghatgi, Dr. Sikdar, Dr. Sogani and others,

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dalasukha mAlavaNiyA vardhamAnazikSAsaptazatI, kartA zrI cAdana muni, pra. sarvadharma mAnava maMdira, viralAnagara, gvAliyara, I. 1976, m0 16 rUpaye. prastuta pustakameM bhagavAna mahAvIra ke jainAgamagata upadezoM ko saMskRtame 700 kArikAoM meM saMgrahIta kara diyA hai / gAhAsattasaI hAlakI 700 gAthAmeM hai ataeva isameM bhI 700 kArikAe likhI gaI / pustakakA hindI anuvAda bhI de diyA hai, ataeva usakI upayogitA bar3ha gaI haiM / prAkRta meM 'samaNasutta' nAmase muLa gAthAoMkA saMgraha sarva sevA saMgha, vArANasIne hindI anuvAda ke sAtha prakAzita kiyA hai / kintu yaha saMgrAha sAdhAraNa pAThakoM kI dRSTise atyaMta ugayogI siddha hogA / smRtigrantha - mahAmanasvI AcAryazrI kAlUgaNI-sa skRta-prAkRta jaina vyAkaraNa aura kozakI paramparA-saMpAdaka maMDala-munizrI candanamala, munizrI nathamala Adi, pra0 AcAryazrI kA ThUgaNI janmazatAbdI samAroha samiti, chApara (rAja.) I. 1977, mU. 45 rUpiye / zrI pUjya kAlagaNIkI janmazatAbdIke nimitta yaha grantha prakAzita kiyA gyaa| isameM aneka vidvAnoMke jaina vyAkaraNa aura koza saMbaMdhI lekhoMkA saMgraha isa lie kiyA gayA ki ina viSayame, jainoMke pradAnakA patA cale / .

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PADMASUNDARA'S JNANACANDRODAYANATAKA Ed. Nagin J. Shah The present edition of the Jnandcandrodayanataka, the work hitherto unpublished, is prepared on the basis of the paper is. belonging to the Sagaragaccha Jaina Bhandara preserved in the Hemacandrscarya Jnanamandir, Patan. The ms. bears the No. 7382. Its size is 30 cms x 12 cms. It consists of 24 folios. Each folio has 12 lines.per side and 45 letters per line. The script is good. There is no colophon at the end. But there occurs the name of the scribe at the end. His name was Megha. (Meghalikhitar.) The ins. is copied in c. 1700 V. S. It is in good condition. The work is entitled jnanarandroda yanataka. But in the last verse the author calls it vyayoga. It is divided into Five Acts (Ankas). We find remarks 'pravisati' and 'niskranta' to mark the beginning or end of a particular topic. Though the author suggests that Bandha (Bondage) etc, are characters, he has not personified them. There is no dialogue. So, this work is not a draina. It is simply a work on Jaina philosophy exclusively written in Sanskrit verses. It consists of 398. verses. The author has employe 1 various metres. The author of the present work is Padmasundara. In the last verse occurring at the end of the work the author tells us that Padmasundara, a pupil of Padmameru who again is a pupil of Anandameru, has composed Jnanacandrodaya Vyayoga. Harsakirti who flourished in this line after Padmasundara informs us that Padmasundara was honoured by Emperor Akbar just as Anandarya (=Anandameru) had been honoured by Emperors Babar an! Hunayu. In his D'aiurrargini Harsakirti further tells us that Padmasundara was honoured by Miladeva of Jodhpur and that he defeated a Pandit at the court of Emperor Akbar. When in 1582 A.D. Hiravijayasuri visited Akbar's court Padmasundara was no more and his books Iving with Prince Salim were handed over to Hiravijayasuri who established a Bhandara with them at Agra. It is beyond doubt that Padmasundara was a great scholar. He wrote Akabarasnhsragaradarpana! (a work on Kayyajastra), Hayanasundara (a work on Astrology), Pramanasundara2 (a work on Logic), Sun lar zprakasasab darnavu (a Lexicon), Yadusundara n shakavya, Parsvana hamahakarva and Rayamallabhjuda yamahakarya. 1 Published in Ganga Oriental Series, Bikaner. 2 Included in Jaina Philosophical Tracts published in L. D. Series, No. 41,

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Nagin J. Shah In the seventeenth century of Vikrama Era there flourished a great Digambara personality, Banarasidasa who was transformed into a saint-poer by Kandakunda s works. Kundakunda's mysticism touched his heart. He derived spiritual inspiration from Kundak unda's powerful mystic words. He composed several works expounding Niscaya-aya. Somewhat earlier in the 16 tli century V. S. Up. Harsavardhana wrote his Adhyatmab He closely followed Kundakunda's Samayasara in ideas an.i expressions as well. Though he was a Svetambara monk, he studied Kundakunda's works and Amrtacandra's commentaries thereon In Padmasundara we find another Svetambara monk contemporary of Banarasidasa, who was very much influenced by the mystic philosophy of Kundakunda. Thus we have two strong evidences of the study of Kundakunda's works in the Svetambara circles in the Middle Ages. In our own days, Shrimad Rajacandra, Svetambara by birth, turned out to be a true follower of the mystic philosophy of Kundakunda. His severe penances coupled with ascetic wisdom point to the fact that he had certainly realised the ideal which Kundakunda advocated and preached in his works. As we have already stated, Padmasundara was influenced by the works of Kundakunda. In a way, the Jhanacandrodayanataka embodies the essence of the philosophy contained in Kundakunda's works. Throughout the work lie closely follows Kundakunda and his commentator Amatacandra. Some verses are almost identical, in expressions, with the gathas and slokas from the Pravacanasara and the Atmakhyaticika on the Samayasara. At many places he has versified the passages of the Tattvadipikatika on the Pravacanasara. He has bodily borrowed the phrases from the works of Kundakunda and Amrtacandra. In foot-notes I have noted down all the verses that strike comparison with the verses and passages from the works of Kundakunda and Amotacandra. Sorie instances are given below: J nanacandrodaja Pravacanasara na manonAI deho na cApi vANI kAraNa NAhaM deho Na maNo Na ceva vANI Na kAraNa tepAm / kartA na na kArayitA kartRNAM termi / kattA Na Na kArayidA ANutA nAnu santA'smi // (5.62) Neva kattINaM / / (3.68) pudagalamayo nacAImayA na te pudgalA: jAhaM poggalamaiA Na te mayA poggalA kayA kRtAH piNDam / daho'haM na ca tasmAdatha viMDa / tamhA hi Na dahA'haM kattA vA kartA tasya dehasya // (5.63) tassa deharasa // (2.61) Jnanacundrodayu Atmakhyati ajJAna vijambhaNena tamasA rajjo bhunA jJAnAnmRgatRSNako jaladhiyA ghAvanti bhra pastvajJAnena marIcikAsu hariNA dhAvanti pAtuM mRgA, ajJAnAttamasi drayanti bhujpaathodhiyaa| ajJAnena vimohitaika manasA gAbhyAsena rajjo janAH / ajJAnAcca 1. Published in L. D. Series No. 34.

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Padmasundara's Jnanacanirodayantaaka Jnanac androdaya svAgI manuSyabhramo vAtodvelitavAdhimRtAM ceto vikalpayati // ( 5.99 ) " sagnAste karmamUhAzayavivazalasadbhedavijJAnahI lagnAste jJAnino'pi svayamahamikayA chandamandoyamA ye| jJAnI bhUvA samantAdupari parigatA vizvavizvasya sAkSAt karmavyAsAt pramAdAcaraNavirahitAH santataM te taranti // ( 5.115) Jnanacandrodaya dravyaM tad vyayamAnamatra vigataprAcInayAsvasthA, vyutpAdena taduttara praguNayA vyutpadyamAnaM tataH / bhauvyAlambitamIkSyate'bhyupagatasvAvasthitAvasthayA, na svArUpyamidaM jahAti nijakaM nojjhatyavasthAntaram // uttama linAvasthaM nirmalA vasthayoditam / uttarayamiva dravyaM tenona lakSyate // malinAvasthA tacca vyayamAnaM vyayena tat / dhauvyeNAvasthitAvasthamaminaM svarUpataH // tathAvidhasvarUpasyAvasthAyAmavalambate / svasvarUmabhedena svarUpeNo. tarIyavat // guNaivistArasAmAnyetarAtmakaiH : saha / svarUpa bhedamAdatte mAnyavivartibhiH // tadAyatavizeSArUpaiH paryAyavartibhiH / tantubhirlakSyate tadvaduttarIyamidaM tathAM // (47-12) Atmakhyati 3 zuddha vikalpacakakaraNadvAtottarA dhivat jJAnamayA api svayamamI kartrI bhavantyAkulA: // (97.58, pR0 161 ) magnAH karmanayAvalambanaparA jJAnaM na jAnanti ye magnA jJAnanayaiSiNo'pi yadati vacchanda - mandAdhamAH / vizvasyopari te taranti satataM jJAnaM bhavantaH svayaM, ye kurvanti na karma jAtu na vazaM yAnti pramAdasya ca / ( 163.3, pR0 233) Tattvadipika na ca terutpAdAdibhirguNaparyAyairvA saha dravyaM lakSyalakSaNabhede'pi svarUpa bhedamupavrajati, svarUpata eva dravyasya tathA vidhatvAduttarIyavat / yathA khanuttarIyamupAttama linA vastha prakSAlitamamalAvasthayotpadyamAnaM tenotpAdena lakSyate, na ca tena saha svarUpabhedamupavrajati, svarUpata eva tathAvidhanvamavalambate, tathA dravyamapi samupAttatrA tanAvastha samucitabahiraGgasAdhanasannidhisabhA ve vicitrabahutarAvasthAnaM svakartRkaraNasAmarthyasvabhAvenAntaraGgasAdhanatAmupAgatenAnugrahI. tamuttarAvasthayotpadyamAnaM lakSyate, na ca tena saha svarUpabhedamupa tenotpAdana ti svarUpata eva tathA vidhatvamavala mbate / yathA ca tadevottaviyasa malAvastha yAtpadyamAnaM... yathaiva ca tadevottarIyamekakAlamamalAvasthayotpadyamAnaM yathaiva ca taMdavottarIyaM vistAravizeSAyakairguNelakSyate yathaiva ca tadevottarIyamAyatavizeSAtmakaiH paryAyavartibhistantubhilakSyate ..(23) All this shows how Padmasundara digested and expressed ideas contained in the works of Kundakunta and Amrtanandra.

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Nagin J. Shah saMketasUci prasA pravacanasAra, sa. A. ne. upAdhye, bambaI, 1935 tadI amRtacandraviracitA pravacanasAraTIkA tattvadIpikA (uparyukta saMskaraNa) sasA samayasAra, sa. pa. manoharalAla, vambaI, 1919 A amRtacandraviracitA samayasAraTIkA AtmakhyAti (uparyukta saMskaraNa)

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padmasundaraviracitaM jnyaancndrodynaattkm| prathamo'GkaH / // zrIjinAya namaH // namaH sadasadavyaktavizvarUpaikamUrtaye / svasaMvittiprakAzAya sahajAnandazAline / / 1 / / avikalacidAnandaikAntasvabhAvavijambhitaprazamitaparadravyAkAGkSAnuSaGga taraGgitam / jayati jagati svairollAsiprabhAbharanirbharavyatikaralasallIlAlIlAyitaM paramaM mahaH // 2 // sakalaparamabrahmaNyekAtmatAM gatavatyapi svarasarasavattAbhiH svaira samullasatetarAm / tanumitiriti prekSA prekSAvatAM sphurati sphuTaM sa svala paramaH prAcAM vAcAmudaJcati kiJcana // 3 // paramasahajAnandonbhajjattrilokasukhAtige lalitalalanAlIlonmIladvilAsivilAsatA / udayati kutaH sAkSAdanviSyamANaparAtmani kimiva vilulattArAkArA vibhAnti nabhasvati // 4 // nirupamarasodgArastAvanna yAvadanutaH parapariNaterudyabhAvaH svabhAvaguNacyutaH / sakalavimalAkhaNDajJAnaprakAzatayA svayaM nijamahimanidhvastadhvAnte cakAsti cakAsati // 5 // vizadasahajajJAnazraddhAvabodhavicakSaNaH sakaluSatayA puNyAkAGkSAkalaGkavilakSaNaH / paramasamatAmekAgratve'malAmavalambayannucitaparamaM heyAheyaprapaJcamudaJcati // 6 // vyavahAranayAdhInamiti traidhaM vibhAvayan / paramArthanayenaikamAlambya citi cetaye // 7 //

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padmasundaraviracitaM zubhAzubhopayogAtmajapAtApiccharaJjitaH / zuddhasphaTikacidrUpo dravatyeko'pyanekadhA / / 8 / / nArthaH svAmapahAya citpariNatiM sattAmihAlambate nAsau tena tadAzrayA'virahitA zUnyaprasaGgatvataH / dravyaM tadguNaparyayAnadhivasaccAzritya taccAparai rbhAvairAtmabhu vA sahakramabhavarastitvanirvartitam // 9 // dharmAtmA'yamanIdRzaM pariNatazcAritradharma pumAnantarbAhyavikalpajAlarahitaH zuddhopayogI bhavan / AtmA''tmanyavabhAsate vyuparato niSpratyanIkaH parAt tadvattAmatilaya karmavazago bandhaM samAsAdayet // 10 // kamabhilaSati naivAtmAnubhUti vihAya svayamaparamanantAhAdarUpasvarUpam / jvaladacalamakhaNDajJAnamAdhantamuktaM sphuTamanubhavavidvannAtmasAdAtmanaiva // 11 // vyavaharaNabalena svAnyabhAvAnubhUtivyatikaraparirambhA''dAnahAnAptatattvaH / sakalakaluSazuddhasvAntavizrAntamUrtiH spRzati vigatarAgaH sauvamuddAma dhAma // 12 // nirbhidyoddhatabandhapaddhatidhurAmudbhidya cicchaktitAmudgranthimathitAntarAyavigamAdujjambhamANaH svayam / sAkSAdakSaparokSanirmalatarajJAnaprabhAbhAsuro jJeyAntargatanirvikAraparamAnandAtmanA nandati // 13 // paramAnandanisyandapIyUSarasanirbharaH / paramAtmA'yamudgacchannacchacicchaktimAtratAm // 14 // zuddhajJAyakabhAvanirbharatayA svAtantryamudrAM dadhat tavRtteviparItatA kalayataH karmatvamAlambate / bibhrANaH karaNatvamakSamatayA'nyaiH sampradAnIbhava najJAnApagamasvabhAvamudapAdAnI parA''dhAravAn // 15 // 15 (zlokAGkaH) = tadI 1. 16 (pR0 20)

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jJAnacandrodayanATakam / mAtmA''tmAnamihA''tmanA''mana itaH zuddhAtmanaH svAtmani svadravyAdhupalambhalambhanavidhipradhvasta karmA svayam / prodbhataH svamarIcivIcivilasaccaitanyacandrAtapasnAtaH pUrNakalAmalaM vijayate svAyaMbhuvaM tanmahaH // 16 // dravyaM dravyatayA cakAsti sakalaiH paryAyabhedairalaM vastutvena hi vastu vastuta idaM nAnAbhidA bhidhate / dhrauvyotpAda vinazvaratvasahitaH sadbhUtabhAvAdayaM nistraiguNyapathaika eva niyataM jAmbUnadasyAGgadaH // 17 / / zuddhAtIndriyabodhamuddhatatarasvAnandakandollasadvijJAnAcirazuddhamohatimirAduddhartukAmaH svayam / dvaitaM bhAvamapAsya nityaparamAdvaitAmRtasyandini svIkRtya sva-paraprakAzakatayA svaM bhAvamunmajjati // 18 // samarasarasikasya svAzrayAlambanotthapravikasadamalArciH puJjamajatsamAdheH / na hi kimapi parokSaM sarvamadhyakSametajjagadavagatavizvagbhAvanistandravRtteH // 19 // pradhvastAndhatamaHprakAzitalasadvijJAnabhAnuprabhAbhArAkAntasamastavastusadasadbhAvAnubhAvasthitiH / zazvadvizvamavizvarUpamakhilaM jJAnAmbudhau majjayan zuddhAdarzatalAmalopamavapurjIyAjjinaH sarvagaH // 20 // kusumitavanarAjImaJjarIpuJjaguJja bhramararavaNavINAnandakandAyamAnaH / parilasadamalAntarbodhazuddhopalambhaH drutakanakamivAntarvati jAgarti yasya // 21 // yugmam // prAkAratrayanirjitorjitamitatryailokyalokayutegarjadaghoraghanAghanAravajayo gambhIra divyadhvaniH / yasyodyadvadanendumaNDalamiladbhAmaNDalayotitA thoruttambhitasUryamaNDalalasadbimghA'nuvibhrAjate // 22 //

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OC padmasundaraviracitaM nistaraGga nijaraGgasaGgamasvAdumeduramudArasampadam / nirvikAramanuciduttamaM visphuradvima kevalaM mahaH // 23 // sahajasudhAra salaharIkSI rAmbudhimadhyamagnalAvaNyaH / nirbharaparamAnando jinendra candraH sadA jayati ||24|| yugmam // jJeyAnantyodarzi pratiniyatayathAvasthitArthasvabhAvajJAnAnantatvavAcyaM nija sahajarasajJAnamujjRmbhate'sya / jJAnaM tu jJeyaniSTha dahana iha yathA dAhyaniSTastatheti jJAnAvicchinnarUpaM samaguNaguNitaM dravyamuccaizcakAsti ||25|| jJAnAdyadyatiricyate ghaTapaTasthAnIyatAmAgato hInatvena vivRNvataH svasamavetatvAdyabhAvAdacit / tajjAnAti kathaM svarUpapara rUpatvavyavasthApanAmitthaM jJAnasamAna eva paramAtmA'yaM samujjRmbhate // 26 // jJeyAkAra vivecanakSamamiti jJAnaM tatastanmayI - bhUya svavyapadezabhAg bhavagataH sarvajJatA''cakSyate / sarve tadviSayAH svatattvamaparityajyApare'rthAH svatazcidrUpAtmatayA cakAsti sahajAdvaitAvalambI pumAn // 27 // AtmA jJAnamato nirAzrayavazAdajJAnatApadyate jJAnaM cApi sa vedanAtmakatayA tasyApyasiddhirdhruvam / itthaM tannirupAyanAdinidhanAnanyatvasambandhamAkokatayA guNI tadavinAbhUto'bhisambhAvyatAm ||28|| cakSU rUpamasaMspRzanna patitaM dRzyaM tadapyAtmasAtkurvannityayamapyatIndriyaparazcicchaktyabhivyaktibhiH / aspRSTo'pyanavasthitaH kavalayannarthAnivAnandatA - kallolA kula ke likhelana vidhau jAgarti kautUhalI // 29 // tadugdhAdhyuSitAbhibhUya vilasannIrendranolatiH P svasaMvedanamAtmasAdviracayannanyAnabhivyApya saH / 25 = tadI 1.23 / 26 = prasA 1.24-25, tadI 1. 24- 25 | 28 = prasA 1.27, tadI 1.27 / 29 = tadI 1.29 / 30 = prasA 1.30, tadI 1.30 /

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jJAnacandrodayanATakam / yadyarthI na cidi sphuTaM na tadapi jJAnaM lasatyAtmani svaM sAkSAnmukurundasundaralasadabimbAnugaM bibhrati // 30 // nAtmAnubhUtimapahAya parAnubhUtimunmeSayatyamalakevalacandrakAntiH / AnandakandamakarandamanaGkapaGkaH svaM dhAma cetayati cetanacaJcarIkaH // 31 // abhyasyatAmuparatAkhilavAcyavIcikallolajAlakalanAbhirabhiprazAntaH / . *nA'nanyajanyamahimA mahimAnamasya kiM varNayAma kavalIkRtavAkprapaJcam // 32 // zabdabrahmavitarkavAkyaracanAtajjJaptireva zrutaM tatsaJcetanayaiva cetanamayo nirdvandvatAmullasan / jJAnajJAyaka eSa eva paramaizvaryAvalambI parA-. nantarlInavizuddhabodhaparamo nirbhedamAbhedayan // 33 // pazya mArgamavagamya yoginAM pudgalAt kimapi dhAma yat pRthak / kodazI stimitalocanasya te posphurIti matiradbhutAdbhutA // 34 // dvaitabhAvamapahAya nizcalasvAnubhUtiviSayIkRtAtmanA / bhUtabhAvabhavadIkSaNakSama cetayA''zu citi cetanAtmakam // 35 // paricchettA mRgyaH spaparapariNAmasya mahatI kriyA jJaptiH svasminnavatarati vijJAnaviSayA / nayAnIkakSobhakSaSaNanipuNAnantamahima-.. prakAzasvAtantryaM lasati parabhAvaM kavalayan // 36 // 33 = tadI 1.34 / 36-37=tadI 1.36 / *'nA puruSaH' iti pratau TippaNam / MIman

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padmasundaraviracitaM jJeyAlambijJAnabhAvena bhAvo dravyAlambijJAnamevAsya puMsaH / tasmAnnaiSa cchidyate bhedabhAvairavyApanno mRgyatAmadvitIyaH // 37 // saMvitsamucchaladanalpavikalpatalpamucchica vedyaparatAmavalambya sAkSAt / caitanyavinyasanavastvavabodhasaudha-- zuddhAntapaddhatimavAtaradastu vastu // 38 / / paTe zukle varNAH sita-harita-pItAruNatarA vicitrA dRzyante gavagamavijJAnaghaTitAH / tathaivAtmArAmaH paramasamasaMvittivizadaH pareSAmAdarzI pariNamati tAdAtvikatayA // 39 / / sarve ye bhAvibhUtAH pratiphalanatayA santi bhAvAnubhAvA jJAnAdIpalambhe'nubhava nabhavanAbhogamudbhAsamAnAH / pratyakSAH zuddhabuddhAtizayazayaguNavyaktizaktiprabhAvAt sadbhUtAH sarvadaiva jvaladacalamahAnandakandAmRtAbdhau // 40 // jAtAjAtamatandritaM yadi punaH pratyakSamaNAM paraM pratyakSaM na karoti tattadakhilaM kautaskutI divyatA / AkramyAkramavikramapratapanaprojjambhitAsvaNDitAnantajJAnavidhAnamAnasatiraskArI jarIjRmbhyate // 41 // pralInAnutpannAnakhilaparabhAvAnagaNitAnazakyastad vaktuM kimapi ca parokSaM khaviSayam / yadohApUrvaiH svakramasamayajAtairviSayiNAM paricchedastamki kila sakala kAla kalayati // 42 // vyApyapakatApakSakakSIkAro jaDAtmanaH / dhUmadhUmadhvajanyAyAdazuddhasyaiva kalpate // 43 // 39 = tadI 1.37 (utthaanikaashit)| 40 = prasA 1.38, tadI 1.38 41 = prasA 1.39, tadI 1.39 / 42 = prasA 1.40, tadI 1.40 /

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jJAnacandrodayanATakama jJeyajJAnajJAyakaikAntavRttyA vartiSyante ye svayaM dhAma teSAm / atyuttAlocchAlavAcAlavIci svAtmadravyaM taccamaccakaroti // 44 // mUrtAmRta sapradezApradezaM jAtAjAtaM cApi paryAyajAtam / vRttaM vaya'd vartamAnaM trikAlaM jAnIte yat kevalajJAnametat // 45 / / valgatyuddAmadhAmaprasarasarabhasArambharambhorulIlAzIlonmattapramIlArasavazasahajAnandadhUrmAyamANaH / jAgAvartagartAgatavivaradarIdhvAntavidhvaMsanAMzusphUrnajjvAlAkalApasphuTatarataraNivizvavizvArthadRzvA // 46 // jAgarti jvalati dravatyaharahaH projjambhate jRmbhate'tyutsarpatyavasarpati pravilasatyullAsati svAtmani / valagatyucchalati sphuratyudayati sphUrjatyanekAntatAmAnandAmRtapUrapUrNajaladhAvunnidramunmajjati // 47 // uditamuditamuccairuccamuccAvacAntargatasakalavikalpAcUlamUlaMkaSatvam / viditavizadadhAmoddAmacaitanyamUtiH sphurati ca niravadyAnandavidyAvinodI // 18 // ye bAhyArthaparigrahavyasanatAnirdvandvarUpAH sthirasvAntAhlAditazuddhatatvaniyatAnandopalabdhyarthinaH / teSAM cetasi visphuranti vilasadbrahmaikavidyAvidAM proNatyo bhuvi padmasundarakaveH saMdarbhitAH sUktayaH // 19 // iti paramAtmapUrvaraGgaH pUrNaH / iti zrIjJAnacandrodayanATake paramAtmavivaraNe ____ prathamo'GkaH paripUrNaH // 1 // 45-prasA 1.41, tadI 1.41 /

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dvitIyo'GkaH atha jIvo dvipAtrIbhUyAvatarati / bandhaH pravizati / paricchedyaM yadvA pariNamati vijJAnajaladhine tajjJAnaM tasya sphuTamavikalaM kSAyikamataH / vidhatte kamaivAsahasahajavijJAnavikalazcaritraM tadvandhyaM kRtamiva gajasnAnamabhitaH // 1 // dravyapratyayasantateravataranmohAjJatAvibhramabhrAntyA'nAdibhavocchiteranusaradbhAvAnubandhodayaH / samyagdRSTirasadRzAmiva na tadbhAvAnuvartI kSaNaM tabandho'pi nirAgasAmiha kutaH syAdapyazuddhAtmanAm // 2 / / antareNa manasA na vikArastaM vinA'vatarati ka ca bandhaH / svAnubhUtiratiraJjitavRttenimasya niruNaddhi navInam // 3 // arhatAM dhvaniranudtameko nissaratyabhinirIhitavRttiH / garjanaM svata ivANuvizeSAdambuvarSaNamivAmbudharANAm // 4 // yadyayaM zubhataduttarabhAvAnnAzravatyanubhavairanuvelam / AjavaMjavavinAbhavanAt tanmukta etadapi yuktiviyuktam // 5 // atha dvipAtro'pyekapAtrIbhUyAghatarati paramAtmA / tatsvabhAva-parabhAva-vibhAvai. rAtmanaH svajanitaiH pariNAmaiH / mukti-bandhamanusRtya sadA'yaM svAnubhUtimabhinandati zuddhaH // 6 // setaretaravirodhavidhAnadhvaMsi visphurati nirvyavadhAnam / kevalaM kavalitAkhilakAlavyAptirUpamanirUpitarUpam // 7 // 2-4-tadI 1. 44-45 / 5 = tadI 1.46 / 7-8 = tadI 1.47 /

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jnyaancndrodynaattkm| svayamuddhatadhAmacitsamudre plavamAno'pi samantatazcakAsti / nanu sarvamivAnuviddhamaMzaiviSamavicitramakharvasarvamUrtiH // 8 // yugapajjagadapyasaGkhyasaGkhyaiH samavacchinnamanantadharmabhedaiH / dadRze sudRzA svayaM ca tebhyaH praviviktena na vastu tena tene // 9 // anusamayamanantadhAmadhAmAdbhutaparyAyanibandhanAtmabodhaH / parilasati paraprakAzakartA na tamabhyeti parasparAvaguNThaH // 10 // kramagatamathavA cejJAnamarthAn pratItya sphurati tadavabodhAdanyabodhe vilambaH / sadasadiva vikalpajJAnamasyApi na syAt sakalagatamanantaM kSAyikaM na kSameta // 11 // yugapadakhilalokAlokabhAvAnubhUtaprabhavadanubhaviSyatsarvabhAvAvabhAsi / sakalamalakalakAtaGkapakapraNAzAt prakaTitasakalArthavyaktirUpaM cakAsti // 12 // tadeva sakalajJAnamavisaMvAdi sarvagam / traikAlikamihAdhyakSa pratyakSamavalambate // 13 // pariNamati na cArthAn nAdadAti svayaM vA tyajati na vidadhAti jJaptivistArapotAn / pRthagatha vimalAciauMdhazuddhopalambhA danusarati na bandhaM luptaniHzeSakarmA // 14 // 9-tadI 1.48 / 10=tadI .1.48-49 / 11=asA 1.50, tadI 1.50 / 12-tadI 1.51 / 14-prasA 1.52, tadI 1.52 /

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padmasundaraviracitaM anupamarasamAnAnantacaitanyadhAmaprasabhavikasadacchavyakticicchaktirUpaiH / viSayasukhavirUpAtIndriyAmUrtasaukhyaM vilasati kathamanyasyAvakAzaM kSameta // 15 // udbhinnA nantazuddhipracaladavikalAnantavijJAnadugdhAMbhodherudvelanena prakaTitasakaladravyaratnaprakAzaH / caitanyAnanyajanyasphuTamahimahimapluSTasarvAnyabhAvo bhAvAbhAva pavRttaH prasarati paramaM nirvi rAmasvadhAma // 16 // mUrtaH pudgalasAhacaryavazato'mUrto'pyatItendriyaH pratyakSAkSakadamnako'parimitajJAnI yadajJAnavAn / zaktivyagratayAvisaMsthuladazAmAlambamAnastathA'pyantastattvavivecakairayamupAdeyastu heyo'paraH // 17|| svacchandAnandakandavarasalaharImadhyamadhyAsamAnastandrAvidrAvaNAntaHprakaTitaparamajJAnalolAvilAsaH / udyanmohaprarohodbhavadavadahanaH svAbhAmujjihIte rAgadveSadviSo'ntaHkaraNaraNavazAd dhvaMsayannunmamajja // 18 // kAkAkSitArakatarattaralAvakAzavyAsaktasarvakaraNAvagamapravRttiH / pratyakSamakSajanitAvagamasvarUpaM tarika nijAtmani vibhAti paropalabdhiH // 19 // parokSajJAnamakSANAmatattvArthabubhutsayA / pratyakSamakSasAnnidhyA'vijJAnAdAtmasAdataH // 20 // parapariNatijanyAdindriyajJAnarUpAdbhavati yadupalabdhistat parokSa pratIkSyam / paraguNamanapekSyApekSya zuddhAtmazuddhiM pratiphalati tadevAdhyakSamakSaM samakSam // 21 // 15-prasA 1. 53, tadI 1.53 / 17-prasA 1.55, tadI 1.55 / 19-tadI 1.56 / 20-prasA 1.57-58 / 21-tadI 1.58 /

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jJAnacandrodayanATakam / prodbhUtaM svayamucchaladvimalavijJAnArcirabhyarcitaM zazvaddhAsvarayogapavilasabodhAt samantasthitam / dravyAnantyabubhutsayA'bhyupagataM duSkarmanirmUlanAdityAtyantikasaukhya mukhyamamalaM pratyakSamAlakSyatAm // 22 // jvalavimalakevalaglapitalokalokottara-- sphuradaraniraGkuzAnaparazaktyabhivyaktibhiH / pralInamalinIlimaprathamarohamohodayA--- danAkulamavasthitaM tvidamudAramujjRmbhate // 23 // anAdinidhanaM dhanaM prazamasaGganirvedinAmakheda maniveditaM svarasaraGgasaGgasphuTam / vitarkatarakarkazasvaparakhedabhedabhramapramAthi nirupAdhi yajayati niSprakampaM mahaH // 24 // kvacid vizadadarzanaM kvacidanantabodhAtmaka kvacillasati tavayaM kvacidatavayaM cAdvayam / kvaciccidacitazcamaccarikarIti citraM pRthaka kvacit prakRtikRntane nizitakhaDgadhAraM kacit // 25 // saghanaghanaghAtikarmapratighAtodbhUtasahajasukhavimukhaH / paramArthasukhamajAnan na zraddhatte paraM saukhyam // 26 // karaNopapannamidamakSasukhaM nanu duHkhameva gaditaM kuzalaiH / / samabhidrutAH karaNajaiH sahajaiviSayeSu ramati mohavazAt // 27 // pipAsita itastato marumarIcivocISu cet paribhramati vibhramI bhramaNavibhramabhrAmitaH / pibegjalamatastatastataratopabhogodbhavaH kathaM sa khalu tRpyati smarasukhairvipAkoditaiH // 28 // 22-prasA 1.59, tado 1.59 / 23=tadI 1.60 / 26-prasA 1.62 / 27 asA 1.63 / 28tadI 1.75 /

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padmasundaraviracitaM jIvadindriyaparatvaparatvaprApyakAri nirakAri na yena / durnivAramidamasya ca duHkhaM tadviyogaparibhogavikalpAt // 29 // yadyabhISTamanabhoSTamaniSTaM zreSThamityasadRzAbhinivezaH / svaM vigopya paratAmupayuktaH pazyatAmahaha ! mohamahattvam // 30 // prAgbandhAbhinibaddhadurddharamahAmohAlyakAdambarIpA navyAkulitasvacetanavazAdunmattalIlAM dadhat / vizva vyAkulayatyayaM ca vikala: prbhrssttsNcetno| jAgarti kSaNamukSipanna vikalajJAnAnusaMbodhanam // 31 // sphuritavizadabhedajJAnamUlAnukUlazvakitamiva cakAsAmAsa caitanyacihnaH / ghumaNiriva mahobhiya'dyutad dyotamAnaH svayamayamanubhUtivyaktizakti vyanakti // 32 // nAzubhaM zubhamurokaravAma svaM vihAya na paraM ca bhajAma / tasthimasthiralyasthitacittA boghasamani parAtmani nityam // 33 // itthamutthitaniraJjanavidyAdaNDakhaNDitaparabhramakumbhaH / svairamAvirabhavad bhavabhedI niHsapatnanijabhAvamupAsya // 3 // jalAyukAstRSNAGkurajanitasaukhyAnubhavanAt pibantyaH kIlAlaM sphuTamabhilaSantaH sukRtinaH / udahaklezena pratiphalati tatpuNyamakhilaM tadAyatyAmantargata nijasukhAbhAsamasukham // 35 // 29-tadI 1.64 / 30=tadI 1.65 / 32-prasA 1.68 / 35-tadI 1.75

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jJAnacandrodayanATakam / 3 saparamaparaM zazvadbAdhAbhidhAvitamAkulaM viSamaviSamaM samyambandhatvakAraNadAruNam / dvayamidamidaM puNyApuNyaM vivecya vivecakaH zrayati paramAtmAnaM vyaktaM paraprakRtismRteH // 36 // so'hamindrapradavInibandhana nizcinoti skhalu yastu mUDhadhIH / cittabhittimanurajayannayaM svaM nimajjayati mohasAgare // 37 // ataH pratyagbandhAdanusaradidaM vizvavimalaM viyattAmAlambya svayamiva nirAlambanatayA / samuttasthau viSvakaraNanikurambapramathane cakAsAMcake tajjagadakhilamacchAcchakiraNaiH // 38 // itthaM vitatya nijataraGgabhaGgAnunmUlya sarvaparabhAvataruprarohAn / cinmedhapUrNaparamAtmasarillasantI zrIpadmasundaramunondrakRtAbhiSekA // 39 / / iti zrIjJAnacandrodayanATake paramAtmavivaraNe dvitIyo'GkaH pUrNaH / / 36-prasA 1.76, tadI 1.76 ... .

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tRtiiyo'ngkH| sphurati vizadajJAne'jJAne'vasIdati nocakairudayamadayaM dvaitasyAyaM vivecya vidArayan / udayatitamAmagneryogAd vibhinna ivAyaso drughaNaghanatAjanyaM duHkhaM kSayaM nayati kSaNAt // 1 // sarvArambhastambhazobhAyamAnaM pronmUlyAcaM mohahayaM suramyam / svAtmArAme ramItyekavelaM nItvA vairaM svairatAmabhyanandat // 2 // yatrAnvayAnvayavizeSaNacidvivartagranthIyamAnajananavyatirekarUpAH / traikAlikAH kalanayA'pi na vastutastu muktAnuviddhatanusUtramiva sphuranti // 3 // cidAnandaspandaprasRmaratarajyotiramala-- pralambaprAlambe guNamaNigaNodgumphanamiva / vidhAyAntardhAnaM citi caritacaitanyavilasa ttaraGgAstAraGge nijasahajaraGga vidadhate // 4 // ekapAtrIbhUya sAmAnyabandho niSkrAntaH / atha vizeSabAdho moharUpeNa tripAtrIma yAvatarati / tAvadvairaM racayatutarAM mohamUrdhAbhiSiktaskandhAcArodbhaTabhaTaghaTArAgaroSAdivargaH / yAvannAyaM sakalavimalajJAnazANena dhArA dhatte sarvakaSaparatayA'rUpacidrUpabhUpaH // 5 // rAgadveSadvayabhrAntimadironmattacetanaH / advaitamapi dvaitaM bhAvayatyavivekataH // 6 // tadvyaguNaparyAyakartRkarmAdibhedataH / nirvikAramayaM brahma caitanyaM citi cintayet // 7 // 3-4=tadI 1.80 / 6prasA 1.83, tadI 1.83 /

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jJAnacandrodyanATakam | idamekAntavizrAntacicamatkAralakSaNam / akhaNDamacalaM dhAma svAtmArAmamudaJcayet ||8|| udyatsAndrasudhAsudhAMzu kiraNavyAviddhacandropalajyotsnA nirbhara vastu vAstava samAvasthAnatAvasthitam / dvaitAdvaitamiti prapaJca racanA mutkSipya pakSAntaraM svArUpyAnubhavaikagamyacaritaM citte ciraM dhAraya // 9 // rAgadveSadRDhataragranthigumphAvaruddho dravyAdyanyatvaparapariNatyA''dadAnaH paratvam / ajJAnAtmabhramabharatiskArakAro jambhe bhedajJAnaprasarabhidurodbhedanena svabhedam // 10 // unmajjatkSIra sindhudravara salaharImadhyamadhyAgato'yaM pronmIlanmoharAgadvaya vividhavidhaM setubandhaM babandha / bandhaH sambandhapUrvakramagata paramAzleSasaMzleSadoSAt saMvidambholidhArA kiraNa vikiraNairdIyatAM nirdayena // 11 // pratyakSAdipramANAjjinavacanacayApekSitArthapratIte buddhvA dravyAdibhAvAn svagatamatibalAdAtmatatvAvabodhe / prodbhUte mohapakSakSapaNanipuNatAmAdadhAnaH parebhyo vyAvRtya svacchazuddhasvarasavazatayA svasvabhAvaM dhinoti // 12 // zabdabrahma viviktatattvamacalaM nizcitya nizcintatA mAdhAya kSaNamakSapakSamabhitaH kASaM kaSitvAt kSayam / nItvA jetumabhIpsu ruddhatamahAmoha pratApodayaM prArebhe raNaraGgamaGgasakalajJAnAsidhAraH pumAn // 13 // arthAstadguNaparyayAstadanu tairdravyANi cAsaMjJitA dravyatvena hi pItatAdiguNabhRdvarNaM suvarNaM yataH / paryAyatvamiyarti bAhuvalayAdebhUSaNasyApi yad dravyaM tatra ghaTAmiyarti paramabrahmaiva tebhyo'pRthak // 14 // 10 = tadI 1.83 / 11 = tadI 1.83 / 12-13 = tadI 1.86, 88 / 14 = tadI 1.87 / 1.5

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padmasundaraviracitaM ___ itthaM brahma sanAtanaM nirupamadravyArtharUpaM parA cIna yat parataH svabhAvaviSayaM rAgAdhupAdhi cyutam / pUrNajJAnakalAvilAsavilasaccaitanyamunnaM yatAM citsaMvinnizitAsinAzitamahAmohezaduHzAsanam // 15 // nizitataravAridhArApathInamavalambya jainamupadezam / dAraya nirdayahRdayaM mohamahAduSTabhaTakaTakam // 16 // bandho niSkrAntaH / atha pravizati saMvararUpA svasaMvidanubhUtiH / paricchinatyavicchinnacaitanyenAtmatAM svayam / paraM ca parakIyena savizeSavivecakaH // 17 // saMnyasyAparabhAvamAtmaguNatAmAdAya zuddhasphuratsaMvittipratipattinizcaladhiyA ye labdhavarNAH kila / tad dravyaM sakalatrikAlakalitadhovyaM samatve samAlambantAmapahAya tadvisadRzaM dravyAntaraM tatsamam // 18 // nizcinvannahama, tmasAdabhilasaccaitanyamudrAGkitasphArasphUrjadamandasundaramaho mandArakandAyitam / nAhaM dravyamanAtmanInamabhito nirvAsitAntabahijrvAlAjAlakalAkalApakalitazcaitanyacandrodayaH // 19 // sajAtIyavijAtIyabhedAnAsadya tattvavit / sajAtIyavijAtIyabhedebhyo bhinnamIkSyatAm // 20 // paricchindannantaHsvaparaparatAmabhramatayA vibhidha svArUpyaM sahazatulanAM bibhradapi ca / samAkIrNA yadvat kanakakaNikA lipaTalairivAdAya svasyApanayanavidhau zuddhirajani // 21 // azubhazubhanizumbhanAya zubhradyutiratirnivacanIyazuddhabodhaH / avadhRtakRtakRtyatAmavApya prasabhamanAkulamAkalayya tasthau // 22 // AtmajJAnavijambhitA'pratihatAlokAntadRSTiH parA / / rAgadveSavizuddhazuddhasakalAdarzIla saddarzanam / nidha/tAkhilaghAtikalmaSatayA ciccetanasyAtmanaH svacchanda prasasAra sAraparamAnandAtmarUpaM mahaH / / 23 //

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jJAnacandrodayanATakam / nihatA na punarbhavaM bhavitrI sphuTamekAntanitAntamohadRSTiH / nijacinnizitAsitAsidhArAparipAtairapatatparopalabdheH // 24 // AstAmastasamastavastukalitAntajelpakolAhala krIDatsvairataraGgitotkalikayA krIDannayaM badhyate / / tadvyAntarasaGkamakramabhuvaH saMvedanAt kA kathA tattajjalpavikalpajAlavikalo bandhacchidA mRzyatAm // 25 // ghaTAkAzapaTAkAzabhedabhinnamamedataH / vimRzya vastuvastutvamavalambaya nizcayam // 26 / / nirvikAranijAdhInasvasaMvedya sukhaM sukham / svargazvabhrAdikaM saukhyaM duHkhaM vA duHkhameva tat // 27|| unmUlyAcUlamUlAmanubhavaniyatadrohamohAnubhUti / vijJAyAntaHsvarUpaM pravikazadamalajJAnamajJAnabhinnam / visphUrjadivyadhAmasnapitaparilasaccArucaitanyapurodazcaccandrAtapAntargatajagadajagad bhAti sUkSmANurUpam // 28 // vizuddhamuddhataikAntazuddhazuddhopayoginam / niSkAmanirvirAmai kamAtmArAmamahaM bhaje // 29 // . svaparasvorarIkAratiraskAraparAyaNaH / dhyAtA dhyAyati taddhayAnadhyeyarUpamanekataH // 30 // uddhatadhvAnta vidhvaMsicaNDamArtaNDamaNDalaH / / jAgarti jagadAvartagarte nivartayannayam // 31 // bibhracchubhrataraGgaraGgitalasadvijJAnadugdhAmbudhi-- pronmajjatparamAtmadiggajaghaTAghaNTAraNatkAritaM / / / zabdabrahmasamullasatyavikalajJAnaM samullAsayat sAntabarbAhyaciducchalacchaviparabrahmaikatAmAnayat // 32 // vijJAnaghanamAtmAnamanyazUnyaM vicintayet / zrIpadmasundarasyAyamupadezo vizeSataH // 33 // niSkrAntA sAmAnyasaMvidanubhUtiH / / iti zrIjJAnacandrodayanATake paramAtmavivaraNe tRtIyo'GkaH pUrNaH // 3 //

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caturtho'GkaH / atha vizeSasaMvidanubhUtiH pravizati / sarvo dravyamayaH padArtha iha yat tenAbhinivartita- . stavyANi guNAtmakAni yugapad dvandvAtmakAH paryayAH / dvedhA te'pi samAnatatparatarairjAtIyamedairguNAstatsvAbhAvikavRddhihAnipatitA vaibhAvikAzcApare // 1 // tantutvena paTaH samAnasamudAyatvena nirvartitastadvat tantuguNAtmatA pRthagupAlambhopapattidhruvam / paryAyo guruladhvananyaguNava[]dvAreNa rUpAdibhiH sAdhIyAniha tAratamyavividhaH pakSaH samAcakSyatAm // 2 // ye caikAntanirargalocchaladahaGkAraprakArabhramabhrAntAstanmamakAratAmupagatAH kroDIkRtAzaktayaH / pracyutyAtmavido mamaitadasahAhaGkArakArAgRhe baddhA jJAnavibhuprasAdabhavanAbhAvAda vimuktiH kutaH // 3 // ye'nekAntaviz2ambhitaprakaTitapravyaktizaktidrutAhaGkArAdiparigrahagrahasamAvezaM samAzaMsate / te svAbhAvikabhinnasamavilasadaratnapradopasphurajyotIrUpamivaikamabhyupagatAH saMzerate nApare // 4 // rAgadveSonmeSaniHzeSadoSabhraMzAdaMzAyAtazuddhaprakAzaH / kAsAMcake cakramAkramya karmaprAleyasya jJAnaghasne nilIya // 5 // anArabdhAstabdhaprakRtivikRtibhraMzaparatA- ' mivAdAya dravyaM vyayajananavad dhrauvyakalitam / guNaiH paryAyairvA pRthagatha vizuddhaM parilasa svarUpAbhedena pratiphalati cAstitvavivRtam // 6 // 1-2 = tadI 2.1 / 3-5 = tadI 2.2 /

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jJAnacandrodayanATakam | dravyaM tad vyayamAnamatra vigataprAcInayA'vasthayAH vyutpAdena taduttarapraguNayA vyutpadyamAnaM tataH / dhauvyaalmbitmiikssyte'bhyupgtsvaavsthit|vsthyaa na svArUpyamidaM jahAti nijakaM nojhatyavasthAntaram ||7|| upAtta malinAvasthaM nirmalAvasthayoditam / uttarIyamiva dravyaM tenotpAdena lakSyate // 8 // malinAvasthayA tacca vyayamAnaM vyayena tat / dhauvyeNAvasthitAvasthamabhinnaM svasvarUpataH ||9 // tathAvidhasvarUpasyAvasthAyAmavalambate / svasvarUpamabhedena svarUpeNottarIyavat // 10 // guNairvistAra sAmAnye tararUpAtmakaiH 5 saha / svarUpabhedamAdatte dravyAnvayavivartibhiH // 11 // tadAyatavizeSAtmarUpaiH paryAyavartibhiH / tantubhirlakSyate tadvaduttarIyamidaM tathA // 12 // svarUpAstitvavadbhAvaH svabhAvo'nanyasAdhanAt / anAdyanantatA heturUpavRtyA vivartanAt ||13|| vibhAvadharmavaidharmyAt svasvabhAvavibhAvanAt / nAnAspi pradezAnAM bhedAbhAvAt sakatA // 14 // tadravyaguNaparyAyabhedAnAM bhinnatA na hi / paradravyAntarANIva sApekSatvAt parasparam // 15 // teSAmastitvamastyekameva tat kaladhautavat / dravyAdinA pRthag dravyAllabhyante na guNAdayaH // 16 // pItAdiguNarUpaistu paryAyaiH kuNDalAdibhiH / kAJcanasya yadAstitvaM sa svabhAvaH prakAzitaH // 17 // tatsvarUpamupAdAya tairastitvamudIritam / tebhyo'pArthakyarUpasya dravyasya kanakasya ca // 18 // 6-12 = tadI 2.3 / 13 -22 = tadI 2.4 / 19

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padAsundaraviracitaM mUlasAdhanatAbhUtairutpAditasadastivat / kuNDalAGgadaparyAyapItatAgurutA tataH // 19 // dhrauvyotpAdavyayAnAM yat svarUpamanuvartayan / / guNaiH paryAyabhedairapyabhinnaM sattvamasya hi // 20 // adhikaraNakartRkaraNairbhAvyaM niSpAditasya niSpattyA / savRttivivartamAnapravRttiyuktaiH sadastitvam // 21 // astitvaM hi sato'sato na ca bhavenniSpAditaM tairatadbhinnairbhAvamapekSya sAdhanatayA sAdhyaM na caivAnyathA / tattadbhAvamanujjhadujjhitaparadravyAntarADambaraM valagatyuddhatamuddhataM trijagatAmantarbahiH sarvataH // 22 // prAgvaicitryakRtaprapaJcaracanAcAturyaturyA'nayA kalpidravyapaTaH paTIyasi guNastome tatastanyate / sAdRzyastimitAstitAstamitatadvaicitryacitraH paTaH sAmAnyAnubhavAtU sadasti sakaladravyaM pratItyA'Jcati // 23 // ekamevAvaboddhavyaM satparicchedanaM sataH / bahuvyApakasAmAnyAt sarvadravyeSu kalpate // 24 // yadyevaM na tadA kimasti sadasat kiJcit kacinnAsti sat sadvAcyamiti prabhedabhidurairudbhidyate sagiriH / sarva vipratiSidhyate na ca tathAsAdhyaM vizeSAjahasAmAnyena samutthitaH pathi parAnutthApya nAnAtmake // 25 // yathA'nokaharUpANAM sAdRzyAstiprasaGgataH / ekatvamatra nAnAtvaM svasvarUpAstitAbalAt // 26 // tathA bahUnAM dravyANAM sAdRzyodbhAsitaiva sat / . ekatvamapi nAnAtvaM svasvarUpAstisaMbhavAt // 27 // yaduccakAsti nAnAtvamanAnAtvaM parasparam / tirodhAyAvirodhena samuttiSThati niSThitam // 28 // 23-28-tadI 2.5 /

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2y jJAnacandrodayanATakam / anAdinidhanadravyamIkSate* nAnyasAdhanam / svabhAvasiddhisaMsiddhamadabhutaM dhAma ceSTate // 29 // kAdAcitkatvAnna paryAyo dravyAntaramapekSate / guNaparyAyaniSTha tadekamevopapadyate // 30 // dravyaM svabhAvataH siddhaM sadityapi tathA punaH / dravyAdarthAntaraM naiva sattotpattiH prapadyate // 31 // samavAyena sattAyAH sad dravyaM nArthabhinnatA / dvayostu yutasiddhasyAsambhavAd daNDadaNDivat // 32 // na cApyayutasiddhatvenopapadyeta vastutA / ihedamatra niSThA cet pratItiH kiMnibandhanA // 33 / / yadi bhedaM nibadhnAti bhedaH ko nAma kathyatAm / yadi prAdeziko naiSa yutasiddhApasAraNAt // 34 // syAdatAbhAvikaH ziSTo dravyaM tanna guNo mataH / na caikAntena badhnAti pratItimidamatra yat // 35 // zubhro guNo'sti vastrasya syAdatAbhAviko'pRthak / svayamunmajjati svairaM dravyaM guNavadityataH // 36 // uttarIyamidaM zubhraM dravyaM dravyatayArpaNAt / syAdatAbhAviko bhedo nimajjati samUlataH // 37 // yatronmajjati bhedavibhramabharastatrAyutonmajjanaM pronmajajjalarAzito na ca pRthak kallolalolAyitam / bhede majjati majjati tvayutatA dravyaM lasat kevalaM svaironmagnanimagnatAmupagataM sadvyamevaM dhruvam // 38 // dravyaM nijasvabhAve sadasti sargasthitipralayatAyAH / aikyAtmakapariNAmaH svabhAva iti nigaditastasya // 39 // yathA dravyasya viSkambhakamavyApAravartinaH / sUkSmAMzAstu pradezAH syuvyavRtteH samantataH // 40 // * 'kAdAcitkatvAt paryAyo na dravyAntaramIkSate' iti pratI TippaNam / - 29-38-tadI 2.6 / 39 prasA 2.7 / 40-44 tadI 2.7 /

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padmasundaraviracitaM pravAhakramasaMvRttAH pariNAmAt sadA'NavaH / anyonyavyatirekeNa viSkambhastannibandhanaH / pradezapariNAmAnAM pravAhasya kramaH sadRk // 41 // SaTpadI / svarUparvarUpAbhyAmutpannotsannatA kramAt / nijasthAne pradezAste pariNAmAt tathA matAH // 42 // anyonyasaMvalitavastutayaikayA'pi sargasthitipralayato nanu dhArayanti / bedhAtmakaM nijamasaGkaradoSavRtyA sarve pradezapariNAmavizeSarUpAH // 43 // muktAprAlambalambijvaladamalaguNA muktamuktAphalAnAM pUrveSAmaprakAzodayanamudayanAduttareSAM prabhAyAH / sarveSAM cAkacikyaM samamasamatayA pUrvabAdhaH pareNa tredhaikyaM nirvizeSAt tadiva pariNateH syAdanusyUtirasya // 44 // sargaH saMhRtimantarA na ghaTate nAsau tamapyantarA naitAvapyacalAtmakasthitivinAbhUtau na ceyaM tayoH / bhinnA sRSTirivAsti saMhRtirapi sRSTiH sthitiyoM punastAveva sthitiratra naiva ghaTate'nyonyAvinAbhAvitAM // 45 // sargaH kumbhasya yassaiva mRtpiNDasyAsti saMhatiH / bhAvasyAnyatarAbhAvasvabhAvenAvabhAsanAt // 46 // yo mRtpiNDasya saMhAraH sargaH kumbhasya sa dhruvam / abhAvasyAnyavadbhAvasvabhAvenAvabhAsanAt // 47 // yo kumbha-piNDayoH sarga-saMhArau sA mRdaH sthitiH / tanmukhyavyatirekeNAnvayasyaiva prakAzanAt // 48 // yA te mRdaH sthitiH kumbha-piNDayoH srg-sNhRtii| tayostu vyatirekANAmanvayasyAnatikramAt // 49 // sagai mRgayamANasya kevalaM bhinnamanyataH / mAdAnakAraNAbhAvAd ghaTasyAbhavanirbhavet // 50|| 45-prasA. 2.8 / 46-57= tadI 2.8 /

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jJAnacandrodayanATakam / atha syAdasadutpAdaH kumbhasyAbhavanau tataH / sarveSAmeva bhAvAnAM bhavedabhavaniH sphuTam // 51 // gaganendIvarAdInAmasatAM jananistadA / mRtpiNDasyApyasaMhArakAraNAbhAvanAvataH // 52 // asaMharaNireva syAd bhinnasaMhArakAraNAt // sarveSAmeva bhAvAnAmasaMharaNiraJcati // 53 // ucchedaH saMvidAdInAM saducchede'thavA bhavet / vyatirekasamAkrAntasthiteranvayazUnyataH / 54 / / mRttikAyA yadasthAniH prAptAyAH kevalasthiti / sarveSAmeva bhAvAnAmasthAnirupapadyate // 55 // sati kSaNikanityatve cittasya kSaNanityatA / satsu kSaNikabhAveSu dravyazUnyaprasaGgatA // 56 // uttarottarataravyatirekasRSTitaH prathamasaMhRtirUpAt / svAnvayasthitimavasthitametat tritayAGkitamabhidravatIti // 57 // utpAda sthitibhaGgabhedaracanA paryAyamAlambate sad dravyaM samudAyinaH samudayAbhedAdidaM zAstrivat / zAkhAbhirbhavanaM gatA dhruvatayA bIjAGkurAnokahAvasthAmiH pratibhAti kevalamasadbhinnairabhedastataH / / 58 // avatarati hRdayabhUmiM kSaNabhedastaya'mANa eva sadA / tadapi ca tatkSaNavarti dravyaM tat tritayasamavetam // 59 // daNDabhRdaNDacakrAdyAropyamANAGgasannidhau / yo mRtpiNDasya sargasya kSaNo nAzasya sa kacit // 60 // koTidvayAdhirUDhasya mRttikAtvasya sa sthiteH / tathAntararbahiraGgAnAM sAdhyasAdhanasannidhau // 61 // uttaraprAktanAnAM ca janmanAzakSaNAvubhau / koTidvayAdhirUDhasya dravyatvasya sthitikSaNaH // 62 / / 58-63 = prasA 2. 9-10, tadI 2. 9-10 /

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a padmasundaraviracitaM vardhamAnamRdo'ntaHsthAnyutpAdAdIni saiva mRt / na ca vastvantaraM tadvad dravyameva nirantaram // 63 // zuddhadravyavimarzanena ca nijadravyaM na jAtaM na vA naSTaM ziSTatarasvarUpamacalaM zuddhasvabhAvasthitam / bhidyante kila paryayAstadasamA dravyasya gatyAdibhiH AMdairbhaGgabhavadhruvAtmakatayA dravyatvamekaM pRthak // 6 // ekaH zuddhanayena citpariNatadravyArthikena sphuTaM nityo nityatamaikavastuvilasadvijJAnadugdhAmbudhiH / paryAyAH pralayaM vrajantu yadi vA prAdurbhavantu svayaM kallolA iva nAhamasmi sahajajJAnaikalIno'cyutaH // 65 // na syAt sad dvitayIgatirbhavadasat sattAsvarUpAt pRthaka tatrAsad dhruvasargato'jananitaH svAtmAnamasthApayat / dravyaM vyasta samastamastamayati syAt sattayoH saMbhavAdAtmAnaM paribibhradudgamayatAt sattAmathodgacchatu // 66 // pravibhaktapradezatvaM tat pRthaktvasya lakSaNam / na sattA-dravyayorasti jAtu zuklottarIyavat // 67 // bhavati yadapi sattA-dravyayoranyatA ced guNaguNivadanekaM syAdatadbhAvabhAvAt / uditaguNavizeSyaM dravyamanyasvarUpA sphurati viditasattA naikamekAntavRttyA // 68 // sragdAma hAra iti sUtramiti sphuranti muktAphalAni yaditi trividhaM vidhAnam / zuklo guNaH sa ca na tAni na tAni sa syAd itItarAzrayavinAbhavane paratvam // 69 // 64-prasA 2.11, tadI 2.11 / 66-prasA 2.13, tadI 2.13 / 67-68= prasA 2,14, tadI 2.14 / HINDI

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214 jJAnacandrodayanATakam / dravyaM tanna guNo guNo na taditi syAdapyatadbhAvatA : na dravyavyatirikta eva hi guNo naitat tadAbhAsakam / naivaM cedubhayorapohaparatA zUnyatvamapyetayorekatvaM pravitaya'tarkitamativyAviruddhaM bhajet // 7 // satsvabhAvamadhitiSThati tasmAt so'pi tatpariNatirguNa eva / astitA'sti sata ityanuvRttyA siddhayatIha guNatA guNavattA // 71 // na jAtu guNaparyAyau bhavetAM dravyataH pRthak / : ... tatastadbhavanenaiva sattA'stu svayameva tat // 72 // prAdurbhAvamanAdyanantamasakRt sattAnibaddhaM laset paryAyAdhabhidheyatAsu tadasadbhAve nibaddhA sthitiH / " tasmAdastvavirodhatA sadasatorutpAdabhedasya sadbhAvo'styanvayazaktibhistaditaravyaktIstu saGkrAmataH // 73 / / na cAGgadAdiparyAyA hemaivAnvayazaktibhiH / / tadanyavyaktisaGkrAmAddhemnaH sadabhAvatA sphuTam // 74 // na dravyaM khalu paryayAnubhavanAt paryAyaniSpAdaka- : vyaktitvena yadanvayAGkitalasacchakkostu saGkAmataH / dravyAsadbhavanaprabhUtirabhavacceda(cedaG)gadAdhAnataddhema svavyatirekatAparilasadvyaktitvaniSpAdanAt / 75 // vyatirekAnukAriNyA vyaktayo'nvayazaktitAm / / prapannAH praryayAneva dravyokuryuryathA'GgadaH // 76 / / vyatirekatvamApannA dravyamanvayazaktayaH / paryAyIkuryurAsAdya kramavRttiM hiraNyavat // 77 // dravyArthAdezatastasmAdutpAdastu sato mataH / paryAyAdezataH satyamutpAdo'sata iSyatAm // 78 // 69-tadI 2.15 / 70=prasA 2.16; tadI 2. 16 / 71 = prasA 2.17, tadI 2.17 / 72 = prasA 2.18, tadI 2.18 / ..73-78 = tadI 2.19 /

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padmasundaraviracitaM dravyaM tAvadanujjhadanvayamayI zakti sadevAsya yA paryAyavyatireka visphuraNatAvirbhAvatA'syAmapi / dravyasyAnvayazaktito'cyutirananyavyameva dhruvaM nizcIyeta tataH sato nanu sadutpAdo hyananyatvataH // 79 // paryAyadurlalitavRttiravazyameva dravyasya bhAvini bhaviSyati tena bhUtvA / svAmanvayAGkuritazaktimanujjhadetad dravyaM bhavan kathamato'nyatamo'sti jIvaH // 80 // nAmartyaH khalu martyatAmupagato maryo na cAmavaMtAM siddho'siddhatayA sa siddha iti vA'nanyaH kathaM cAnyataH / paryAyAH samaye nije yadi tadA santo'pyasanto'nyato dravyasyApyapRthaktayAnubhavataH syAd vA'sadutpAdatA // 81 // yena jAtamanujAdibhavatvaM dravyamanyadiha jAtu na syAt / jAyamAnavalayAdivikAra kAntakAJcanamiva pratibhAti // 82 // yaiH sAmAnyavizeSajanyavidhinA dravyArthikaM vastutaH / paryAyArthikamAkalayya yugapad dvaitaM samAlokyate / yadyekAntanimIlitaH sphurati tat paryAyabheda kramaH zuddhadravyanimIlane tadaparaH pronmIlate'nyatvavat // 83 // sarvAvalokanatayA pratiSidhyate na cakSuyena yadi darzanamekavelam / anyatvamasya yadananyatamatvamekacakSurdazA bhavati caikadizAvalokaH // 8 // syAdastyeva sataH svarUpabhavanAnnAstyeva yadvA'sato'nyasmAdetadavAcyameva yugapat syAdasti nAstyeva yat / svAnyAbhyAM kramato'styavAcyamabhitaH syAnnAstyavaktavyava ccAnyasvAnyasamatvato'sti na ca vA vaktavyametaiH samaiH // 85 // .. 79-82 = tadI 2.20-21 / 83-84 = tadI 2.22 / 85-87 = tadI 2.22 /

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jJAnacandrodayanATakam / 27 sat svato'sti pararUpato'pyasat svAnyato bhavati vaktumakSamam / saptasaptiriva saptabhaGgikA stomamUhatamasAmudasyati // 86 // ityevaM nayasaGgrahaprahasamAvezaH samAdezayatyanyeSAmanubhUtimabhramamRte svadravyatAyAH pRthak / syAtkArAGkitaviklavaklamatamavyAsAdivAsAdaya nnAtmArAmamanantadhAmaparamavyAkozitAntardazA // 87 // vizeSasaMvidanubhUtiprapaJco niSkrAntaH / atha pravizati kriyAkAraNaM karma / jIvasyAnAdikarmapracayaparicayaspandanena kriyeyaM nirvRttavAsti nityaM nijasahajarasonmajjadatyantavRttiH / TakotkIrNasvabhAvaH kvacana na ca pRthak paryayebhyo'bhitaH prAg mohAta sAphalyameti dvitayapariNateruttarA niSphalaiva // 8 // kriyA phalavatI yadi sphurati hetubhUtAtmanaH zubhAnyatara karmaNAM prakRtibhiH svakArya tadA / nanu pracuraparyayAH samabhiyogasaMyogataH sa pudgalanaTodbhaTo naTati nAnaToti sphuTam / / 89 // yAvannAmaguNAdiparyayaparicchettA na tAvat svabhAvAntarbhAvavibhAvaluNTanapaTurjJAnopalambhAhate / svairojjAgararaGgasaGgamarasAsvAdAdanAsvAdayanistandrAparabhAvalAvaNarasaM niHzvasya vizrAmyati // 9 // kazcijjAtu na jAyate kimapi na prakSIyate tattvataH paryAyAH kSaNabhaGgabhaguratarA gaGgAtaraGgA iva / yasteSAM svala saMbhavaH sa vilayaprAdurbhavaH saMbhava tyanyonyaM ghaTakumbhayoriva mRdo'nekatvamekatvavat // 91 / / 18= tadI 2. 24 / 89-tadI 2.25 / 91=asA 2.27; tadI 2.27

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padmasundaraviracitaM paryAyAdha navasthito'pi sa nijadravyodayAvasthito nAnA saMsarataH kriyApariNatau dravyasya mohodayAt / saMsAraH sa nigadyate bhavabhavAbhedena saMbhAvyatAM prAcInottaranirvibhAgamahimA caitanyacaNDadyutiH // 92 / / AtmA karmamalImasaH pariNatiM labdhvA yataH karmaNaH karmAzliSyati nUtanaM paraparINAmo hi hetustataH / kartA''tmA''tmani karmaNAM pariNateH kartRtvabhAvAdayaM syAdeSAmupacArataH kila tadA bandhasya siddhirbhuvam // 93 / . AsaMsArabhavadravyakarmakAluSyabhAvite / / kAryakAraNabhUtasya karmaNaH kartRtA''tmani // 9 // syAt kartA pariNAmataH svayamayaM tasmAdananyatvataH kartRtvena vivakSitaH pariNatiH sA tanmayI tatkriyA / sA karme va nijAtmanAnapagatA prApyA svatantreNa vA tasmAdbhAvakalaGkapaGkarajasAM kartA pareSAM na hi // 95 // upacArAt kriyA karma kartRNAmeva rUpataH / AtmA kartA''tmabhAvAnAM pudgalaH pudgalAtmanAm // 16 // kriyA niSkrAntA / atha cit tripAtrIbhUya pravizati / tasmAdAtmA pariNamati ceccetanAyAM nijAyAM sApi tredhA viditavizadajJAnapUre mahimni / karmaNyekA tadanugaphale nAtivarteta citraM bhedAbhedabhramavirahitazcetanavAyamAtmA // 97 // padArthAnAM jJAnaM mukurahRdayAbhoga iva yo vikalpastatkarma svayamapi vidheyaM vidhivazAt / sukhaM vA duHkhaM vA phalati sukRtaM duSkRtamapi tridhA caitanyAtmanyavatarati nizcitya citicit // 98 // 92 = tadI 2.28 / 93 = prasA 2.29, tadI 2.29 / 94-96= tadI 2.30 / 97=prasA 2.31, 2.31 / 98 - tadI 2.32 /

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jJAnacandrodayanATakam / zuddhadravyanirUpaNArpitadRzA pratyAtmavedyaM traya jJAnaM karma ca tatphalaM pariNatiH sA cetanaivAtmanaH / dravyAntaHpralayAt trayasya parato'samparkatacinmayobhUyonmeSanimeSadoSavikalaH saMkrIDate svecchayA // 99 / / ya kartAramatho mitho'pi karaNaM karmApi tadvat phalaM nizcityaikamivAtmanA''tmani muniH svAtmAnamAtmIyati / nAnyad dravyamupAdadAti nirataH svadravyamavyaJjitaM cAnyaiH puNyamananyajanyamahimasvaM dhAma saMdhAvati // 10 // athai kapAtrIbhUya cit pravizati / ahaha ! vividhabandhopAdhinirvAdhitAtmA sphaTikamaNirivAnyai raJjitasvAtmavRttiH / ahamiha na ca kasya syAnmamAnyo na kazcid yadahamahamihaiko nirvikAro'hamasmi // 101 / / svayamayamahamekaH sa svatantro'smi kartA karaNamahamihA''saM citsvabhAvena tena / cidanugapariNAma prApya karmA'hamAsaM tadahamaha(gha)madehavyUhamohAbhyupAyaH // 102 // na ca khalu mama saukhyaM tadviparyastaduHkhaM prakRtijanitametad dvaitamadvaitarUpaH / svayamiyamanubhUtizciccamatkAritA yA / pratipatati nijAntaHpAtinI hAdinI ca // 103 / / idAnImunmajjatsahajanijaraGgaprasaraNAdapAkRtyAkRtyaprakRtivikRtaM raJjanamasat / svabhAvAvirbhAvAdanubhavati rodhAya paritaH paradravyAkAGkSA kSaNamidamabhikSAlaya ciram // 10 // virodhibandhavidhvaMsavisphuracchuddhabodhataH / zuddhabhAvo'smi cidrUpaH paramAtmA niraJjanaH / / 105 / / 99-tadI 2.33 / 100=prasA 2.34, tadI 2.34 / 101-112 - tado 2 34 /

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padmasundaraviracitaM svatantraH kartA'haM citipariNataH sAdhakatamaH svabhAvenAnanyaH karaNamahamasmIti vimRzan / svayaM prApyaH karmA'hamahamahameko'smi phalamapyatajjanyaM saukhyaM mama paramamanyanna kimapi // 106 / / evamasya paramAtmano bhRzaM bandhamokSapathapaddhatAviva / bhAvitasya militaM kacit paradravyamAtmani na jAtu jAyate // 107 // ekAgronmukhabhAvanApariNatadravyaM na saMpRcyate zuddhaM tatphalakartRkarmakaraNairbhedairna saMkIryate / tasmAduddhatazuddhabodhavibudhopAlabdhabandhoddhurAbodhaH zuddhatamaikadhAmani parabrahmaikatAmedhate // 108 // sarvadravyanivartanAt pravavRte'sadgarvasarvakaSaH sAmAnyAtmavizeSapakSamabhitaH svIkAramAvirdadhat / zuddhadravyasamAzritaikanayatAmAlambya karmAdimadbhedabhrAntivinAzanAduparato muktazciti sthAsyati // 109 / / / nirupamasukhamopameyasaukhya chalasacchAyaciducchalajjaleSu / sadasadbhavanAdivedamantaH svayamunmagnanimagnamuccakAsti // 110 // ekaH saMvinmAtrabhAvo'hamasmi naiko jJAnaM darzanaM cAhamasmi / ekAnekatvaM pratikramya sarva jJeyajJAnajJAyakaH so'hamasmi // 111 // .... ucchedhAvadyavidyAmidamuditamudArAvatAre mahimni prabhraSTe kartRkarmabhramabharabharitAvasthaduHsthaprabhede / ... caitanyAnandapUraplavanamanusarannastatandraH parebhyo vyAvRttyAzeSadoSoparata iva tarAmujjajAgAra jAgrat // 112 //

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jJAnacandrodayanATakam / iti tattvArthavijJAnaM padmasundarasUcitam / camatkaroti no kasya cetazcillInacetasaH // 113 // AnandAmRtapUrapUrNajaladhipronmajjadacchacchadachannopAntanitAntavAntasadasatprodbhUtaratnAkaraH / vijJAnomiciducchalajjalabharairudvelito velayA phachandovArinivAraNaiH kathamatho bandhaiH samAbadhyate // 114 // iti zrIjJAnacandrodayanATake paramAtmavivaraNe caturtho'GkaH pUrNaH / cama

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paJcamo'GkaH / niSkrAntazcidvilAsaH atha zabdannahAvizeSavilAsaH pravizati / kathaJcid dravyeSu praticarita sAmAnyavizadaprabodhAdurbhUtastaditaraguNastatpraguNitaH / vizeSaprAgbhAraH samavataraducchidya paratAmihaikatvavyaktirnijaguNanirukti nigamayan // 1 // sarvaikatvanibandhanaM vicarate dravyatvasAmAnyatA jIvAjIvatayA vivecitazA bhedo na vA bhidyate / tabhedazcidacivayasya ca bhithaH syAccetanAcetanavyaktIkAraparAyaNo'bhyudayate soDhA vizeSaH parAn // 2 // dharmAdharmAkAzakAlAgurUpidravye paJca vyaktayaH santi bhinnAH / ekA jIvavyaktiratyantabhinnA saMvinmAtrA cetanadyotamAnA // 3 // bhinnAbhinnAbhAvabhAvavyapAyA no bhidyante jAtu jAterabhedAt / zuddhaH zuddhasvasvarUpaprakAzavyAsakto'yaM cetanApuNyapuJjaH // 4 // utpAdasthitimaGgabhedaracanA jIve tathA pudgale saghAtAdatha bhedato dvayamidaM bhAvakriyAvat tathA / zeSANAM pariNAmamAtrabhavanAd bhAvaH parispandanAkArasphAratarakriyA prakRtito dravyAstitAyA balAt / / 5 / / mUrtA nijaparispandabhinnAH saGghAtasaMhatAH / bhedenotpadyamAnAdikriyAvanto bhavanti yat // 6 // jIvA nijaparispandanavakarmAdipudgalaiH / bhinnAH saGghAtamApannAH kriyAvantastridhA matAH // 7 // liGgAnIha guNAstadAzrayatayA yairliGgacate gamyate dravyaM tanna guNA guNAstadapi no dravyAdatabhAvinaH / liGgatvaM khalu liGgaliGgivivRtau saMsiddhacati svecchayA jIvAjIvatadAzrayA nanu guNA yaivya'jyate dravyatA / / 8 / / 1 = tadI 2. 35 (utthAnikA) / 2-4-tadI 2.35 / 5-7-prasA 2.37, tadI 2.37 / 8-prasA 2.38, tadI. 2.38 /

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jJAnacandrodayanATakam mUtaH pudgala eva tadgataguNA mUrtAstadAkArato / varNAdyA nijavizrasApariNatAH kecit prayogAnugAH / mUrtAtItaguNAstvamUrtasakaladravyeSu zeSeSvato mUrtAmUrtaguNaprapaJcacaturazcaitanyacintAmaNiH // 9 // mUrta pudgalajanyamindriyabhavajJAnena yad vyajyate zabdo nApi guNatvamabhyupagato dravyasya paryAyataH / yadvA'mUrtaguNastadA guNaguNidvandvAvibhaktapradezatvenaikatayA svabhAvabhavanAd dravyaM tadA zrAvaNam // 10 // kAdAcitkatayA cakAsti niyataM paryAyatAlakSaNaM zabdo mUrtaguNo'pi tanna guNatA nityA'sti tadrUpiNaH / yannityatvamaNuSvavApi na ca tacchabde guNAdiSvapi syAtpakSAya kRto jalAJjalirataH zabde guNakhyApakaiH // 11 // abjyotirmarutAmivAprakaTanAt sparzAdimattvasya tat candrAzmAraNivegatAsu (?) ca paTusparzAdimatsu sphuTam / nAnArUpatayA'NubhiH pariNateSvebhistadArambhakaiH vyaktAvyaktatamatvamasti niyataM paryAyabhedeSu sat // 12 // kAdAcitkaparINAmavaicitryapratyayaM na ca / vyaktAvyaktatvamevAsti guNasyeti na saMmatam // 13 // tato'stu zabdaH paryAyaH pudgalasyaiva nAsti cet / nityadravyasvabhAvasya pratighAtAya jAyate // 14 // AkAzasyAvakAzo gatiriti niyatA dharmanAmanyadharme sthAnatvaM heturuktaH samaya iha guNo vartanAlakSaNatvam / jIvaH zuddhopayogAdyanubhavabhavanAnanyacaitanyamUrtiH TotkIrNasvabhAvaprasRmarasahajAnandapUrNAcalArciH // 15 // 9-prasA 2.39, tadI 2.38-39 / 10-tadI 2.39-40 / 11-14-tadI 2.40 / 15-prasA 2.41-42 / .

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padmasundaraviracitaM parasparamasaMbhavad bhavati tadguNatvaM guNi dhvananyataramantarA guNamasaMbhavastadvatAm / tato guNavizeSato guNivizeSatA ceSTate svato'dhigamayatyayaM na parabhAvamAditsati // 16 // javo mUrtI dharmAdharmA vihAyaH saGkhyAtItaiH svapradezairabhinnAH / kAlANuH syAdapradezastu tAvabhAtratvenAnekarUpo na tasmAt // 17 // zuddhAkAzo'nantarUpapradezo lokAkAzApekSayA sapradezaH / kAlANostu dravyajAtapradezaM vyApyAdvaitaM tasthuSaH sapradezaH // 18 // yo'bhivyApto yena kAlANunAyaM zuddhAkAzasya pradezastameva / mUrtANuzcAtikaman mandagatyA tanmAtraH syAd dravyakAlasya sUkSmaH // 19 // paryAyo'yaM tasya sa vyaJjako'rtho dravyaM prAdurbhAvavidhvaMsahonam / prAdurbhUtadhvaMsarUpaH samantAt paryAyo'yaM sUkSmakAlasya saMjJA // 20 // AkAzasya pradezAnAmatikramaNataH samam / sAdhayena tadaMzatvaM kAlANustIvragANutaH / 21 // . vibhAgaH saMbhavatyeva nabhodravye pradezataH / avibhakte'pi sarveSAM dravyANAM sthAnadAnataH // 22 // yadhazA na syuritthaM cenmatiH syAda galodvayam / prasArya kathyatAmekamane kSetramasti kim / / 23 // 16=tadI 2.41-42 / 17=prasA 2.43, tadI 2.43 / 18-tadI 2.43 / 19-21=tadI 2.47 / 22-27=tadI 2.48 /

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jJAnacandrodayanATakam / abhinnAMzAvibhAgaikadravyatvenaikamasti kim / kiM bhinnAMzAvibhAgaikadravyatvenaikamapyatha // 24 // AdyazcedaGgaleH kSetraM tena dvayaMzAvabhAvataH / tataH pradezamAtratvaM paramANoriyAmbare // 25 // ced dvitIyo'vibhAgaikadravyasyAMzatvamAgatam / anekaM cet tadA sAMzAnekadravyatvataH kimu / kiM vAnaM zaikatArUpadravyatvena yadAdimaH // 26 // SaTpadikeyam // dravyasyaikasya tu vyomno'nantadravyatvamAgatam / ced dvitIyo'vibhAgaikadravyasyAMzatvamAgatam // 27 // pradezapracayastiryakpracayaH sa nigadyate / samayapracayastAvadUrdhvapracayasaMjJitaH // 28 // tatrAkAzAdipaJcAnAM tiryakpracayatA matA / kAlasya na pradezasya zaktyA vyaktyaikarUpataH // 29 // trikoTisparzastRrvapracayaH sAMzatAbalAt / dravyavRttestataH sarvadravyANAmanivAritaH // 30 // samayaviziSTa vRttipracayaH zeSeSu niyatamUrdhvapracayaH / kAlasyordhvapracayaH samayapacayo niyata eva / / 31 // samayaH samayArthasya vRttyaMzastatra saMbhavaH / pradhvaMsazca dvayaM cANobhaGgotpAdasya kAraNAt // 32 // ced vRttyaMzasya tau syAtA yogapadyena vA kramAt / nAdyaH samamihai kasya dvayora navatArataH // 33 / / na dvitIyo'sti vRtyaMza(? zaH) sUkSmatvenAvibhAgataH / tataH ko'pyanusatavyo vRttimAnAtmanizcayAt // 34 // padArthaH samayaH sa syAt tavRttyaMze dvayaM samam / yasya vRttimato yastu vRttyaMze yatra saMbhavaH // 35 // 28-31-tadI 2.49 / 32-38-tadI 2.50 /

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36. paMdA sundara viracitaM sa tasya tatra vRtyaMze pradhvaMsaH prAvizeSataH / yadi bhaGgabhavAvekavRttyaMze bhavatastadA // 36 // samayasya padArthasya syAnniranvayatA katham / yataH pUrvottarAMzAbhyAM yugapad dvayavartinaH ||37|| svabhAvenApyanutpannA'pradhvastatvAdavasthitaH / evamekatra vRtyaMze samayArthasya tat trayam ||38|| vRtyaMzeSu samasteSu samayArthasya tat trayam / ekasminnapi vRttya'ze tasya darzanato'sti hi // 39 // sadbhAvo'stIti kAlANorvizeSastitva susthiteH / vinA samAnatAstitvamupapatterasaMbhavaH ||40|| astitvaM tAvadutpAdavyayadhrauvyaikAtmikA / na pradezaM vinA vRttiH kAlasya khalu saMbhavet // 41 // yato vRttimato'bhAvaH pradezAbhavane sati / sa tu zUnyo'stisaMjJAyA vRtterarthAntaratvataH // 42 // na vRttiH kevalaivApi kAlo bhavitumarhati / vRttimantaM binA vRtterupapatterasaMbhavaH // 43 // upapattiryadotpAdavyayadhauvyaikatA katham / anekAMzAtmakatvena pUrvozadhvaMsatastathA // 44 // utpAdAduttarAMzAnAmekAtmanauvyato'sti cet / naivaM bhaGgo'sti yatrAMze yasminnutpAdatA tayoH || 45 // sahavRtterabhAvatvAd dvayorapyekatA kutaH / sarvathA'stamitatvena pradhvastAMzasya bhAvinaH || 46 // saMbhAvitAtmalAbhatvAd dhvaMsotpAdaikyavartivat / kutastyaM dhauvyamityevaM sati nazyata tat trayam // 47 // udeti kSaNabhaGgastu dravyamastamupaiti tat / kSaNena kSayiNo bhAvA udoyante nirantaram // 48 // 39-40dI 2.51 / 41-53= tadI 2.52 /

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jJAnacandrodayanATakam / tattvaviplava bhayAdiha kazcid vRttimAnapi tadAzrayabhUtaH / sapradeza imamAzrayaNoyo nApradezamanugavyatirekau // 49 // tataH pradezamAtraM hi tad dravyasamayaM yataH / paryAyasamayaH siddhacet tadatikrAmatastvaNoH ||50 // ekenaiva pradezena vartate prathamaM tataH / anyenAnyatareNApi pradezena tato mataH // 51 // sa tiryakprayo'pyUrdhvapraca yobhUya kevalam / vyavasthApayati dravyaM tatpradezekamAtrayA // 52 // tat tiryakpracayasyordhvapracayatvamanicchatA / dravyaM prathamataH sthApyaM pradezamitamaJjatA // 53 // . AkAzAdisamagra lokamakhilajJeyaM vibhajya svataH saMvittipravijRmbhitaprakaTitajJAnena budhvA sphuTam / jJAtRdravyamanantasantatarasAsvAdonmukhIbhUya tad jovatvaM yadidaM viviktamamunA caitanyamAtanyate // 54 // prANairjIvati yastu jIvitacaro jIviSyatIti svayaM jIvo yuktiniruktimabhyupagataH prANaistu sAmAnyataH / yadyastyeva tathApi pudgalajaDadravyeNa nirvartitatvAdAtmA na ghaTAmiyarti tadRte caitanyasaMcetanAt // 55 // mohAdipra saradavibhAvakaluSatvApattimatpudgaladravyodaJcadapaJcamAJcitacaraprANairyato jIvati / naitadyuktaniruktamuktama caladravyAnuSaGgaprasaG gAnAropita rUpacidguNatayA samyak samAlambya tAm ||56|| yatkarma malamAlinyamalino malamicchati / tatteSu mamatAheturantaraGgo vidhirbalI // 57 // 55 = prasA 2.55, tadI 2.55 / 56 = prasA 2,56-57, tadI 2.56-57 / 57 = tadI 2.58 | 37

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38 padmasundaraviracitaM idamevAtra tAtparya zuddhaye paramAtmanaH / vyavahAranayaM hitvA zuddhanizcayamAsyatAm // 58 // antastattvavivecanena ca paradravyAdyapAdhau balAd udyamohamapohya cidguNalasacchuddhAtmaptasiddhaye / taM sadbhAvanibaddha muddhatanijadravyasvabhAvodayaprAgbhAreNa parAtmatA vibhajanaM pratyudyato valgati / / 59 // AtmA yadhupayogavAnatha sa ca jJAnaM tathA darzanaM caitanyobhayarUpato'zubhazubho'zuddho dvidhA bhidyate / zuddho niguNanirvikArasahajAnandAtmakasyAtmanaH sadbhAvastadabhAvato'bhyugataH syAt soparAgaH sadA // 6 // sarvatra paradravye madhyastho'haM bhavAmi nirmuktaH / AtmanyupayogAtmani nityaM tiSThAmi nizcale mahasi // 11 // na manoM nAhaM deho na cApi vANa na kAraNaM teSAm / kartA na na kArayitA kartRNAM nAnumantA'smi / / 62 / / pudgalamayo na cAhaM mayA na te pudgalAH kRtAH piNDam / deho'haM na ca tasmAdatha kartA tasya dehasya // 33 // paramANupradezaH pradezamAtraH svayaM ca yadazabdaH / rUkSo yadi vA snigdho dvayAdikatAmanubhavatyasau nAham / / 64 // ekottarAdhanantAvasAnapariNAmitANuvaicitryAt / snigdhatvaM rUkSatvaM pariNamati na cAhamasmi tatkartA // 65 // dvicaturguNayorubhayostripaJcaguNayostu mizrayorathavA / bandhapravRttireSA paramANo hamasmi tadrUpaH // 66 // aJjanapUrNa samudgakatulyaH pudgalanikAyacayanicitaH / lokastaddalikAnAM nA''netA'haM purANapuruSo'smi // 67 / / 58% tadI 2.59 / 59 % tadI 2.62|60-prsaa 2.63, tadI 2. 63 / 61 tadI 2.67 / 62-prasA 2.68 / 63-prasA 2.70 / 64prasA 2.71 / 65-prasA 2.72. tado 2.72 / 66-tadI 2.74/ 67-tadI 2.76 /

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jJAnacandrodayanATakam / jIvapariNAmamAtra bahiraGga sAdhanaM samAzritya / karmatayA'NuskandhAH saMhanyante na karmakartA'ham // 68 // dehAntarasaGkramaNaM jAyante krmtaagtaannucyaaH| svIkRtya jIvapariNatimAtranimittaM tato na tanukartA // 69 // rasarUpagandhavarjitamazabdamavyaktacidguNamanantam / jIvamaliGgagrahaNaM saMsthAnAtItamAtmanA dhyAyet // 70 // rUpAtItaniraJjanaparamAtmA'haM na cAsti mama bandhaH / rAgadveSAdibhavaH sambandho bandhasAdhakaH so'stu // 71 / / zuddhopayogijIvaH sphaTikamaNirivAsti soparakta bhAvAt / nIlAdiparapratyayabhAvairbadhnAti bandhamanavaratam // 72 // rAgadveSavijRmbhitamohaprabhavena yena bhAvena / pazyati jAnAti tataH sambadhyate soparAgahetuvazAt // 73 // snigdhAdisparzarasarakatvagataH sa paudgalo bandhaH / mohAdikaparyAyairjIvasya tathobhayorubhayabandhaH // 7 // pudagalakAyA jIvapradezakeSu sphuratyaparispandAt / tiSThanti pravizantyapi gacchantyapi te svayaM ca badhyante / / 7 / / badhyate rAgapariNata evA''gatakarmaNA na vairAgye / na ca mucyate'nurakto'muktazvirasaJcite na ca viraktaH // 76 // nanu pariNAmAd bandhaH sa ca rAgadveSamohabhAvayutaH / mohadveSAvazubhau zubho'zubho vA bhavati rAgaH / / 77 // pariNAmo'pi dvividho dvidhA viziSTaH paroparaktatvAt / aviziSTo'nuparaktaH pareSu sa ca sakalabandhavidhvaMsI // 78 // 68=tadI 2.77 / 69-prasA 2.78, tadI 2.78) 70 prasA 2.80, tadI 2.80 / 71-tadI 2.82 / 72-tadI 2.83 / 73 asA 2.84, tadI 2.84 / 74 prasA . .. 2.85, tadI 2.85 / 75-prasA 2.86, tadI 2.86 / 76-prasA 2.87, tadI 2, 87 // 77-prasA 2.88 / 78-tadI 2.89 / . ...

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40 padmasundaraviracitaM SaDjIvanikAyA ye jIvAdanye ca te paradravyam / svadravyameka eva svayamAtmA ciccamatkRtaH satatam // 79 // ahamidamasmi mamedaM bhavati bhaviSyati mamAnyadapyAsot / mohAdihAdhyavasyati mUDhaH svaparabhAvadurabhijJaH // 8 // AtmA kartA svasvabhAvasya tAvat kartA nAyaM sarvabhAvAntarANAm / naivAdatte nApi muJcatyacittvaM mUrtatvAntarvartamAno'pyamUrtaH // 81 // pariNamayitA yo yasyAsti svayaM sa tadAzrayAt sphurati tadupAdAne hAne'yaso hutabhuga yathA / milita iva yaH karmAzleSaiH purANapumAnayaM sphuTamuparato hAnAdAnAdiveti tadadbhutam // 82 // yaddhArAdharatoyasiktadharaNIsamparkataH pudgalAH tannIrandhrasilindhrabheka balabhidgopAdibhibhUribhiH / bhAvastu svayameva te pariNamantyevaM purANaH pumAn rAgadveSavazIkRto'zubhazubhairbhAvaiH parIspRzyate // 83 // niSkaSAyamiva nAmbaraM yato yAti raJjanamidaM niraJjanam / tatkaSAyaparigholanAhate raGga eva luThatAd bahirbahiH // 84 // sAdhyasya sAdhakatamaH punaratra zuddhadravyasya zuddhanaya eva na cetarastu / pradyotayedatha himadyutimaGgabhAsA prAgbhAra eva na ca candrakalaGkapaGkaH / / 8 / / yadazuddhanayAdhInadravyaM syAt tadazuddhimat / paradravyeSu kurvANo mamatAM kupathAnugaH // 86 // 79-prasA 2.90, tadI 2.90 80-prasA 2.91, tadI 2.91/ 81=prasA 2.9293, tadI 2.92-93 / 82=tadI 2.93 / 83-tadI 2.95 / 85% tadI 2.97) 86-prasA 2.98, tadI 2.98 / /

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jJAnacandrodayanATakam / nAhaM pareSAM na ca me pare syuH mamAyamAtmA'sya yato'hamasmi / svasvAmisambandhamapAsya zuddhajJAnakapuJjo'hamato na kiJcit // 87 // zuddhAtmAnamanAdyanantamacalaM sadarzanAlaGkRtajJAnAtIndriyarUpacidguNamanAlambaM paradravyataH / vyaktaM sad dhruvamanyadadhruvamiti svadravyamavyaJjitAnyadravyaM nijadharmatAvibhajanAdekaM parebhyaH pRthak / / 88 // itthaM zuddhanayoddhatadhvajapaTo dhunvan paradravyato- ... / daJcareNukadambakaM calacalaccinmandavAtAhataH / dRgjJAnAGkitasaudhazekhara zikhAlabdhapratiSThastarAmAniSkampacidaGkacArumarutaH sAnandamAnandatAt // 89 // rAgadveSamudasya dasyuyugalaM tanmUlamunmUlayan sarva vaiSayikaM tato'dhikaraNadravyAntarAbhAvataH / kSIrAmbhonidhimadhyakevalacalapotasthapatrIva zudvAtmA'nanyazaraNyapuNyamanaso rodhAcciti sthAsyati // 9 // pravarte zuddhAtmanyanavaratamatyantavigamAt samastAkRtyAnAM samarasasamArabdhasahajaH / svabhAvasvAdutvAnmama na mamatA'sti kvacana pravRttaH svaM sarvakaSanikaSamantargatamahaH // 9 // utkIrNalikhitakIlitamajjitamUrchitacidaGkabimbitavat mudritacakitacamatkRtarUpaH zuddhAtmanaH svabhAvo'ham // 92 // bhUtairbhAvibhavadbhirabhyupagataM paryAyabhedaiH sphurajjJeyajJAnavivecakatvasamupAttaM vaizvarUpyaM spRzat / zuddhAnantaciducchalatkalanayA yatraikyarUpyaM mahAgAdhAbAdhagabhoradhIramahima svaM saMprapadye svayam // 93 / / 87-prasA 2.99, tadI 2.99 / 88-prasA 2.100, tadI 2,100 / 90=tadI 2.104 / 91-93=tadI 2.108 /

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padmasundaraviracitaM . AtmavyajJakazabdapudgalamilaccetaHpravRtti sphuradbhedajJAnavidhAnasAdhakatamapravyaktiyuktaH pumAn / jJaptistatparamAgamAdapi bhavet tasmAdupAttazrataH saMzete na parapravAdavacanaiH svAmAtmazuddhiM dadhat // 9 // jJAnajyotiH sphurati paramArthe na me tAvadAsIt / mAsIdAmi svajanajananAtmA mamAnAdibandhuH / bhAsmannAdhaM janakajananIputramitraM kalatraM tvAmudbhinnaM saparamaparaM na tyajAmi tyajAmi // 95 / / tvameva caraNaM mamAcaraNamapyudagraM tapaH tvameva mama darzanaM tvamavabodharUpaM mama / vrataM samitiguptibhiH sahitamantaraGgazrutaM tvameva bhagavAMzcidullasitatattvamatyadbhutam // 16 // jJAtRjJeyaparatvatattvavilasatpANDityazauNDaH paradravyAntarbahiraGgasaGgatiparityAgAt svarUpe sthitam / . tAdRgguptasuSuptakalpaviditAntastattvavRttyA manAm apyAsaktimanAnayannuparatazcidrUpamunnidrayet // 97 // jAnanto'pi na jAnanti bhedajJAnaparAGmukhAH / jAnanta eva jAnanti paramAtmAnamavyayam / / 98 // ajJAnapraviz2ambhaNena tamasA rajjau bhujaGgabhramastvajJAnena marIcikAsu hariNA dhAvanti pAthodhiyA / ajJAnena vimohitaikamanasAM sthANau manuSyabhramo vAtodvelitavArdhivaddhi mRzatAM ceto vikalpIyati // 99 / / vijJAnenoSNatvamagnerivA'pAM zaityaM saurabhyaM lasatpaGkajAnAm / caitanyo'yaM dhAturacchasvabhAvaH karmaspandAdeti kartRtvabhAvam // 10 // 95=tadI3.2 / 99=Atma zloka 58 (pR0 161)

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jJAnacandrodayanATakam / jJAninAM jJAnakartA'yamAtmA'nyatvasya na kvacit / vyavahAravimugdhAnAM parabhAvasya kArakaH // 101 / / vijJAnajanitAH sarve jJAninAM prasphuranti ye / ajJAnajanitA bhAvAH sphurantyajJAninAmiha // 102 // yo muktvA nayapakSapAtamakhilaM hitvA vikalpAvalI nikSepakSapaNena viplutaparadravyAdibhedabhramaH / astA vastusamastasaMstutikathA vistAradauvidhyato nidvandvaM bhajate svarUpaparamabrahmaikadhAmAdbhutam // 103 // yatra pramANanayadurnayavAkprapaJcanikSepacakrakathanakramamastameti tacciccamatkRtinirUpitarUparamyaM dhAmAdbhutaM jayati nirvacanIyamudyat // 104 / / karma karmaNi lasatyapi kartA kartari dvayamiti pratiSiddham / astu vastu niyataM niyatAtmavyaJjitaM vidi ciducchalanena // 10 // jJAnamasti vidi nAvidi vidvan karma karmaNi ca. kartari kartA / kiM karoti na karoti ca kaH kiM jJAnavAnuparataH parabhAvAt // 10 // jJAninAmapi mahAniha moho mohayatyahamiheti vikalpAt / tat kuto bhramavatAmavakAzo'jJAninAmahitahetuvimohAt // 107 // cidvivartitanivartitabhinnadravyasaMvalanamudalanena / cinmahazciti ciducchalanAntaHpAtinAticarati kramabhUmim // 108 // jJAtaguptiparivartitavRttivyajJitAjanaviyuktamayuktam / pudgalAdibhiravibhramabhAvA dAtmasAdalamalaMcarikarti // 109 // 100 Atma zloka 60 (pR0 161) / 101 Atma xloka 62 (pR0 162) / 102=Atma zloka 66 (pR0 192) / 103=Atma zloka 70 (pR0 202) / 105-106-Atma loka 99 (pR0211)

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padmasundaraviracitaM vikalpagahanabhrAntazcaturgatipathasthitaH / rAgadveSavazaH pAnthastRSNAvAn muhyate na kim // 110 // tAratarAmalamohavilAsaH zuddhatamoddhatabodhavizuddhaH / manjitamUrtiniraJjanapuJjaH kasya camatkurute na hi cetaH // 111 // uddhatamohatamohananArkaH kilbiSabhoginiyantraNamantraH / talpitakalpitajalpavikalpaH kasya camatkurute na hi cetaH // 112 // cidgataraGgataraGgitaraGgaH zuddhasudhArasapUra smudrH| jJAnaghanauSadhanAghanakalpaH kasya camatkurute na hi cetaH // 113 // sarva karmozanti sarvajJadevA bandhasyaitat sAdhanaM sAdhu naiva / tasmAt sarvaM tanniSiddhaM viruddha mokSopAye kAraNaM jJAnameva // 11 // magnAste karmamuDhAzayavivazalasabhedavijJAnahInA magnAste jJAnino'pi svayamahamikayA cchandamandodhamA ye / jJAnI bhUtvA samantAdupari parigatA vizvavizvasya sAkSAt karmavyAsAt pramAdAcaraNavirahitAH santataM te taranti // 115 // puNyApuNyamiti dvayaM ca sadasadvedyaM hi kamaiva tad nyakkArAt kila karmaNo nigadito mokSo mumukSoriha / tannaiSkarmyavidhipradhAvitanijAdhInapradhAnAtmaja jJAnaM mokSamupAnayatyalamalaM vaikalpikaiH karmabhiH // 11 // 114-Atma zloka 104 (pR 220) / 115-Atma zloka 2 (pR0 233) / 116-Atma zloka 105 (pR0 220)

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jJAnacandrodayanATakam / jJAninAmuparatAkhilarAgadveSavibhramavimoha vikalpAt / tat kuto bhavati bandhanameSAM karmaNastadanuyAyi tadasti // 117 // kimandhA dhAvanti dhvanijanita vijJAnavilasadvikalpairAkalpaM ciraparicite karmaNi ratAH / idAnImAsAdya prasabhasahajavyaktimamalAM kurudhvaM naiSkarmyAdhvani vicaraNaM nityazaraNam // 118 / bhoktA bhuJjannaiva kurvanna kartA karmAdhInApAyato nAsti karma / jJAnI jAnannAtmavijJAnamAtraM kartA bhoktA tatphalasyAsti no vA // 119 // vyavahAranayAvalambinAmiha nizcAyakarUpanizcayaH / yadidaM nirupAdhivigrahe vyavahArAtmani tiSThate'dhunA // 120 // // kecinmohaniraGkuzoddhata dhiyA mattA ivAyavaH | svaM saddaSTitayA stuvanti satataM ke te varAkAH pare / teSAmudgatadRSTimohavirasodgArAdataH kevalaM te'ntastattvavicArazUnyahRdayAH samyaktvatattvacyutAH // 1.21 // kila nirargalatApi matA na ca sphuritazuddhadRzAmapavAdataH / viditalaukika evaM taduttaraM spRzati nAnyatamaH katamo'dhamaH || 122 // saMnyaste sarvakarmaNyuparata vikalajJAna mithyAndhakAre prabhraSTe duSTaceSTAkulitataralite vibhrame saMbhrameNa / udbhinnaM zuddhadhAmAdabhuta cakita camatkArakAriprabhAntavyaktiprAgbhArabhArodgata sahajara sonmajjadudgacchadaccham // 123 // 117= Atma zloka 124-125 ( pR0 250 ) / 45

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padmasundaraviracitaM sadRSTeH khalu maGgalAya maraNaM prAkkarmaNaH zAtanAt yad gatyantarasaGkrameNa purato vedyaM tadatraiva hi / tasmAnme paramAtmanaH paratarA saMzuddhirastu svayaM na syAdAmaghaTasya kiM hutabhujaH pAko'rthasaMsiddhaye // 124 // atha kathaM kathamapyavatArite sahajabhUmimitaH paramAtmani / punaranekanayAGkitalakSaNaM kimapi tasya manAgapi cintyate // 125 // divyajJAnAnandakandAyamAnaM zuddhAtmAnaM ciccamatkAramAtram / pazyantyantajyotirudgacchadacchaM dhyAtA dhyeyaM vastu vastusvarUpam // 126 / / caitanyasAmAnyanimagnadharmAdhiSThAtRkaM dravyamanantazakti / pramANapUrvAnubhavapramIyamANaM svasaMveyarahasyagamyam // 127 // , yayekAntanayAvalambanaparajJAnena vastusthitiH prastUyeta tadA na vastu parato bhinna paricchidyate / syAdvAdena punaH pramANayati yaH svAM vastuvRtti svato jJAnIbhUya na muhyati svaparato bhedAdataH stUyate // 128 // cinmAnaM paTamAtravat tadakhilaM dravyArthikanyAyataH paryAyArthanayena tantumitivad dRgjJAnamAtraM sphurat / syAdastitvanayAdayomayadhanurdhyAvartilakSyonmukhasvasthAjihmagavadyadasti nijadravyAdisampattitaH // 129 // syAnnAstitvanayAdanAyasadhanuAvartyalakSonmukhAsvasthAjimagavanna cAsti parato dravyAdibhirnAstivat / tadvad dvaitanayakramAnnijaparadravyAdibhirdai tavat tattvAvAcyanayena pUrvazaravad vAcyaM na caikakSaNam // 13 //

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47 jJAnacandrodayanATakam / astitvAvAcyavRttyA prathamavizikhavad dvaitaviddheSuvadvA svadravyakSetrakAlAdibhiraparanijadravyabhAvAdibhirvA / sadvA'vaktavyametad yugapadapi parasvAnyatAdravyatAthainAstitvAjihmagasthadvitayavizikhavannAstya vaktavyametat // 131 // mastitvanAstyavaktavyanayena trividheSu yat / sadasad yadavaktavyaM svaparavAnyakalpitaiH // 132 // zizukumArajaratpuruSaikyavat kRtavikalpanayAt savikalpakam / yadavikalpanayAdavikalpakaM puruSamAtravadeva tadasmi cit // 133 // sakalazabdavimarzitadAtmavat tadapi nAma nayena vimRzyate / taditareNa tadaGkitamUrtivat sakalapudgalatAmavalambate // 134 // dravyAd bhUtabhaviSyadvadiheSyadatItaparyayodbhAsi / bhAvanayAt puruSAyitatatparayoSittvaparyayollAsi // 135 / / sAmAnyanayAdhInaM hArasragdAmasUtravad vyApi / savizeSanayAt kevalamuktAphalavad yadavyApi // 136 // nityanayena suzikSitanaTavadavasthAyi nizcale mahasi / bhanavasthAyi nirantaramanityato rAmarAvaNavat // 137 // visphAritAkSacakSurvat sarvagatena sarvavarti mahaH / vinimIlatAkSacakSurvada asarvagatena cAtmavarti param // 138 //

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padmasundaraviracitaM zUnyAgAravadekaM nanu zUnyanayena kevalodbhAsi / . itareNa lokasaMyutanaukAvat saMyutodbhAsi // 139 // jJAnajJeyavikalpitAd dvayanayAt prAgbhArabhUtendhanAkArAntargatadhUmaketuvadatIvaikaM tatazcinmahaH / tattad daitanayAt parapratimayA saMpRktavad darpaNo'neke cidguNagumphitAnvayamaNipAlambamAlambate // 140 // niyatiniyamitauSNyavahnivad yanniyatinayAnniyatasvabhAvabhAsi / aniyataniratasvabhAvabhAsi hyaniyamitoSNyapayovaduttareNa // 141 / / saMskArAnarthakyaM svabhAvato nizitatIkSNakaNTakavat / tat sArthakyakRdaparAdayasA saMskAriteSuvattIkSNam // 1.42 // yat tatkAlanayAnnidAghadivasaiH sampacyamAnAmravat kAlAyattanitAntasiddhirabhitastvAkAlikanyAyataH / yadvA kRtrimitoSmayatnavidhibhiH sampacyamAnAmravat sadvye ghaTate nitAntasamayAnAyattasiddhidhruvam // 143 // nyAyAt pauruSavAdinaH samupalabdhA yatnasAdhyA yataH siddhistanmadhukukkuTIva puruSatvAd daivanIteH punaH / taddattA madhukukkuTI tadudare mANikyalabdhirvazAda devasyeti ca sAdhyasiddhirabhavat tadvat prayatnAdRte // 144 // Izvaranayena dhAtryA haThAdivAzliSTapAnthabAlakavat / tatpAratantryabhoktRpratiphalitamatantrataH svasya // 145 // svacchandavRttidAritakuraGgakaNThIravoktivajjyotiH / svAntryabhokta paramaM nirdvandvamanIzvaranayena // 14 //

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jJAnacandrodayanATakam / yadupAdhyAyena guNagrAhIti vinIyamAnabAlakavat / tadguNinayAditaratastadvAlAdhyakSavat sAkSi // 147 // kartRnayena rajakavad rAgAdivibhAvabhAvatAkartR / nijakarma. ktarajakAdhyakSavaditareNa kevalaM sAkSi // 148 // bhoktRnayAdahitahitAnnabhoktR rogIva duHkhasukhabhoktR / itareNa rogapIDitacikitsitAdhyakSavaidyavat sAkSi // 149 // sthANubhinnazirojAtadRSTilabdhaghanAndhavat / kriyAnayAdanuSThAnasAdhyasiddhirnirantaram // 150 // jJAnena caNakamuSTikrItazcintAmaNiH svagRhakoNe / vANijyavad vivekapradhAnatA sAdhyasiddhirasya matA // 15 // dvaitAdvaitAnuvartivyavaharaNanayAd bandhakAbandhakANuprAyogyANvantarAntapracaladaNukavad bandhamokSasya bhAvAt / syAdadvaitAnuvartidvitayaguNayutatvANutAvad vizuddhaM sAtatyaM bandhamokSadvayapathapathikaH kevalaM nizcayena // 152 / / azuddhanayato bhavadghaTazarAvamRNmAtravad viziSTatarakAraNAd bhvti| tacca sopAdhimat / vizuddha nayato na yad gatavizeSamRNmAtravat svabhAvanirupAdhimajjayati nirgatAntarmahaH // 153 // .. pratyekAntadharmasphuritanayagaNAnantatAcintyamAnaM kSorodAntarnimajjaddhavalamadhavalaM yAmunaM gAGgamambhaH / anyonyatvAvirodhasphuritanayalasaddharmamAtreNa tadvad dravyaM dravyaikadharmAdavivRtamacalAmecakAcchasvabhAvaiH // 154 // yugapadakhiladharmavyApakAnantanItisphuritasamayasamyagjJAnavijJAyamAnam / yadi sakalasaridvAHpUrapUrNekavA.. ravivRtavadiva syAdvAdato mecakaM tat // 15 //

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padmasundaraviracitaM AsaMsAranipItamohamadirAghUrmAyamANazciti / kSubhyannabhyudayatyanAtmakabahirdravyasphuradvyaktiSu / : rAgadveSabahirmusvasya niyataM zuddhAtmasaMcetanAvAptistasya davIyasI kimaparaiyAlakolAhalaiH // 156 / / ceduzcaNDitakarmakANDavigamoccaNDIkRtAkhaNDita- / jJAnADambarakANDakena paratAM vadhyaikabhUmi nayat / tadvijJAnadhanAvibhinnamahimavyaktIkRtAntalasat . kallolAbdhiriva svabhAvabhavane tiSTheta nirvyAkulaH // 157 // antarmukhaH samavaruddhasamastamohadrohaH sametya padavImapadAdhirUDhAm / . acchocchalabahulapuSkalaraGgasaGga- .. raGgattaraGgamakarAkaravanmamajja // 158 // kutazcidanumAnataH sphurati mecakavyaktitA pramANabhavanAt kuto bhavadamecakatvaM tataH / .. dvayAnubhavataH kacillasati mecakAmecakaM / na kiJcidapi kiJciduccakacakAyamAnaM mahaH // 159 // jayati jayapatAkIkRtya, nityAvabodhaM svarasavisaramajjacciccamatkArasAram / . anubhavabhavabhAvAbhAvabhAvapravRttI jagadajagadivAntaryasya nazyatyavazyam // 16 // yaH pANDityazi khaNDipaNDitazikhAzeSe zikhaNDAyate yo vijJAnaghanAghanAdhvani taDidaNDAyate visphuran / utkrAmannaya cakra sAdhanavidhau yazcakravartI vibhuH vyAkhyAtuM sa kila pragalbhakuzalaH zrIjJAnacandrodayam // 161 // brahmajJAnakalAvilAsavilasadvaukasalInatAlInaM durdharadhArayA na sahate dvaitaM cidaJcatviSA / brahma brahmANi magnamitthamadhunA gambhIrabodhAmbudhau zabdabrahma kutazcakAsti paramabrahmaNyatItaM tataH // 162 //

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51 jJAnacandrodayanATakaM niSkrAntaH zabdabrahmavilAsaH / tanniSkrAntau sarve niSkrAntAH / kevalaM parabrahauvAvasthitamavikalacidAnandamandiramiti pUrNam / AnandodayaparvataikataraNerAnandamerorguroH ziSyaH paNDitamaulimaNDanamaNiH zrIpadmamerurguruH / tacchiSyottamapadmasundaramuniH sUtrArthasaMdarbhato vyAyogaM racayAMcakAra kimapi zrIjJAnacandrodayam // 163 // iti zrIjJAnacandodayanATake paramAtmavivaraNe paJcamo'GkaH pUrNaH / tatmamApto ca zrIjJAna candrodaya nATakaM paripUrNam ||shrii| meghAlikhitaM //

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Page #151
taraMgalolA 173 tyAM niMdya karma karanArA, rAnI pazuonA kALa samA vyAdhonI, cetarapha jaMgalathI DhaMkAyelI eka vasAhata hatI. (1373), temanI jhUMpaDInA AMgaNAne pradeza, tyAM AgaLa sukavavA mUkelAM lehInIMgaLatAM mAMsa, cAmaDA ane carabIthI cha AyelA hoIne saMdhyAno dekhAva dharI rahyA hatA. (1374). vyAdhapatnIo rAtI kAmaLInAM oDhaNuM eADhIne lohInIMgaLatA ke sUkA mAMsane bharIne jatI dIsatI hatI. (1375). tyAM vyAdhapatnao merapiMchathI zaNagAreluM oDhaNuM oDhIne hAthInA daMkUzaLa sAMbelA vaDe kheDavAnuM kAma karI rahI hatI. (1376). vyAdha tarIkene pUrvabhava tyAM huM AnI pahelAMnA bhAvamAM prANIone ghAta karanAro, hAthIne zikAramAM kuzaLa, mAMsAhArI vyAdha tarIke janmyA hatA. (1377). dararoja dhanuvidyAne abhyAsa karIne temAM nipuNa banelA meM prabaLa prahAra karavAnI zakti prApta karI. bANAvaLI tarIke prakhyAta bane huM ameghakAMDa nAme jANIto hato. (1378 ). mAro pitA siMha paNa daDhaprahArI ane acUka lakSyavALo hoIne pitAnA kAme karIne vikhyAta hato. (1379). mArA pitAne ghaNI vahAlI, vanyaveza dhAraNa karatI aTavIzrI nAme vyAdhabAlA mArI mAtA hatI. (1380). jyAre huM pukhta vayano thayo ane eka ja bANa choDIne hAthIne pADavA lAge tyAre mane pitAe kahyuM, "ApaNo kuLadharma zo che te tuM sAMbhaLa (1381) : vyAdhane kuLadhama vyAnA keza ane gharanuM rakSaNa karanAra zvAnane ane bIja pADavAne samartha evA jUthapati hAthIne tAre kadI mAro nahIM. (1382), baccAMnI sArasaMbhALa karatI, putra snehathI pAMgaLI ane vyAdhathI na DaratI evI hAthaNIne paNa tAre mAravI nahIM. (1383 ekaluM paDayuM na hoya, tevuM nAnuM, bhoLuM, dUdhamurkha hAthInuM baccuM paNa tAre mAravuM nahIM--baccuM AgaLa jatAM moTuM thaze evI gaNatarI rAkhavI. (1384). kAmavRttithI gherAyelI, baccAnI jananI thanArI hAthaNI jyAre krIDArata hoya tyAre tene hAthIthI vikhUTI na pADavI. (1385). A kuladharmanuM tuM pAlana karaje. kuLadharmane je naSTa kare, tenA kuLanI avagati thAya. (1386). beTA, bIjane vinAza na karatA ane kuLadharmanI sArI rIte rakSA karato rahIne tuM tAro dhaMdhe karaje ane A ja vAta tArAM saMtAnone paNa kaheje. (1387). vyAdhajIvana e pramANe huM barAbara AcaraNa karato, vyAdhine dhaMdho karate, vanya prANIothI bharelA e jaMgalamAM zikArathI gujAro karavA lAgyo. (1388), geDe, jaMgalI baLada, haraNa, jaMgalI pADA, hAthI, bhUMDa vagerene huM mArA. (1399). samaya jatAM vaDIloe mane amArI ja jAtanI managamatI, suMdara, surata sukhadA tarUNI paraNavI. (1390). stanayugalathI

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174 taraMgalola sAmA thaNa-juyalAlaMkilliyA pINa-pIvara-niyaMbA / miu-bhaNiya-visaya-hasirI muheNa caMdaM vilaMbaMtI / / 1391 rAjIva-taMba nayaNA jovvaNa-guNa-rAi-maMDiya-sarIrA / kasaNa-taNu-romarAI vaNarAI nAma nAmeNaM / / 1392 sollaM vara pasaNNa rUvaM vara-kAmiNI ya maya-kaliyA / kisala-sayaNaM ca sayA sokkhaM vAhattaNe eyaM / / 1393 kIsa na hohI sokkhaM vAhattaNe taNu-balammi sAhINe / jesiM kimicchiya suhaM acchatti nihI araNNesu(?) // 1394 vAhI-bhuya-pariraMbhaNa-pINa-paoharahibaddha-rAgo haiN| vAruNi-maMDa-taNuio suraya-kilaMtuTThio kallaM // 1395 maya-saMga-mora-piccha-ddhayAkulaM sarasa-ruhira-parisitta / namiUNa mudiya-maNaso thANaM cAhANa devIe // 1396 aha aNNayA kayAI gimhe haM gahiya-kaMDa-koyaMDo / aMsAvasatta tuMbo vAhacchettaM(?) gao raNaM // 1397 vaNa kusuma yadva-Do(?) uvAhaNuppIliehi pAehiM / aggi-karaNI ya araNI baddhiya(?) koyaMDa-paTThammi // 1398 vaNa-hatthi maggaMto daMta-musala-kAraNAya paritaMto / AhiMDiUNa raNaM gao nivANaM naI gaMga // 1399 tattha ya pavyayametta paJcagga-vaNaMtara-viyAriNaM passaM / hAuttiNNaM bhaI ekallayaM hatthi // 1400 daLU Na taM apuvvaM ayaM hiyaeNa saMviciMtemi / nahu gaMgA-kaccha-varNataruTTio hoimo hatthI // 1401 jo gaMgA-kaccha-vaNammi hoi bahu-viviha-rukkha-gahaNammi / suha-pharisa-vAla keso tassa imaM lakkhaNaM hoi // 1402 eso puNa aNNa-vaNAu Agao dasaNa-virahio jai vi / vAha-kula-rakkhaNaTThA tahA vi iMtavvao eso // 1403 evaM kaya-saMkappeNa to mae vAha-kula-rakkhaNa-nimitta / hathissa pesiyaM taM jIviya-nidAraNaM kaMDaM // 1404 aha teNa ya uDDINA sahasA khaNa kuMkumo nahayalassa / puvva kayaMta-nijutto biddho kaMDeNa cakkAo // 1405

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taraMgalelA 175 zobhatI, sthaLa ane puSTa nitaMbavALI, mRdubhASiNI, nimeLa hasatI, mukhathI caMdranI viDaMbana karatI, kamaLa samAna ratuMbaDAM nayanavALI, yauvanacita guNagaNathI maMDita aMgavALI, zyAma ane sUkSma rAmarAji dharatI, te zyAmAnuM nAma vanarAja hatuM. (13911392). suMdara ane AnaMdadAyaka rUpa(?), zekelA mAMsanuM bhojana, madabharI rUpavatI kAminI ane kamaLa parNanI zA-vyAdhajIvananAM A zAzvata sukhe che. (1393). jemane vyAdhajIvana svAdhIna hoya temane kahyuM mana mAnyuM sukha sulabha nathI? (1394). hAthInA zikAre vyAdhisuMdarInI bhujAonA AzleSamAM puSTa padharathI pIDita, surApAnathI tRpta ane suratamathI kalAnta e huM eka savAre UTha. (1395). merapicchanA dhvajathI bharasaka ane tAjA lohIthI chaMTAyelA evA vyAdhanI devInA sthAnakane AnaMdita ci praNAma karIne, eka vAra grISmaRtumAM huM dhanuSyabANa laI, khabhe tuMbaDuM bheravI, zikAra mATe jaMgalamAM gaye, (1396-1997). jaMgalI phalethI vALanuM veSTana "rI, pagamAM meM mejaDI paherI ane devatA pADavA mATe dhanuSyanA pAchaLanA bhAge araNI bAMdhI dIdhI. (1398). daMkUzaLa prApta karavA jaMgalI hAthI ii khejamAM huM jaMgalamAM rakhaDI rakhaDIne khUba thAkyo ane chevaTe gaMgA nadIne kAMThe pahoMe (1398). tyAM meM pahADa ane vanavistAramAM bhamAvAvALA, parvata jevA pracaMDa eka hAthIne nAhIne bahAra nIkaLate je. (1400). e apara hAthIne joIne meM manamAM vicAryuM : A hAthI gaMgAkAMThenA vanamAMthI Avyo nathI lAgatuM (1401); je hAthI gaMgAkAMThe, jAtajAtanAM aneka vRkSothI gIca evA e vanamAMthI AvyA hoya tenuM lakSaNa e ke tenA vALa spaze komaLa hoya : (1402). A te daMkUzaLa vinAne hovA chatAM bIjA vanamAMthI Avelo jaNAya che, ane vyAkuLane rakSaNa mATe tene vadha karavAmAM kaze vAdhe nathI. (1403). akasmAta cakavAkane vadha e pramANe saMkalpa karIne meM vyAkuLanA rakSaNa khAtara te hAthI, pratye jIvaleNa bANa choDavuM. (1414). te veLA ekAeka koIka kuMkumavaraNe cakravAka, kALanA pUrvaniyoge. AkAzamArge UDaze ane e bANathI vIMdhAyo. (1405). vedanAthI tenI pAMkho DhaLI paDI.

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taraMgalolA paDio ya vedaNAura-mukka-pakkho khaNeNa salila tale / / saMjhA-kuMkuma-taMbo va iyAro(?) pacchima-samudde // 1406 paDiyaM ca Na uvagayA cakkAI vikkavaM aNuharaMtI / sokAvariya-duhaTTA sareNa ussAriyappANa / / 1407 hA dhigu juyalayamiNamo hayaM ti ciMtAparo ahaM jaao| ceTThi nti agga-hatthe saMpicchaM tattha vidhuNato / / 1408 tammi ya hathimmi gae mae vi sottha puliNammi kAUNa / Agaya kiveNa turiyaM aNukaMpA-jhAmio sauNA // 1409 tammi ya aggimmi puNA cakkAI sahayarANurAgeNa / bhamiUNa sannivaiyA tattha ya daTTA muhutteNa / / 1410 daThUNa taM gai-gayaM dukkhaM pIvarataraM mahaM jAyaM / bhadaka sauNa-mihuNakaM kiha vAva viNAsiyamiNaM ti // 1411 citemi u purisa-parirakkhio esa amha kula-dhammo / samao kulanjasa vaso hA duchu mae kahaM bhaggo // 1412 puriso. pacca(?) ucchAho khaliya-virio duguMchaMti / appANa ceva niyaya-kula-dhamme valivi bhoyagassa // 1413 x x. x ki majjha jIvieNa to| evaM kayaMta-coiya-maissa jAyA mahaM buddhI // 1414 to bahutarae araNI ANIyA cakkavAya-ciyayAe / ahamavi aggi paDio tattha ya daDDho muhutteNa // 1415 kula-dhamma-vayAesassa rakkhaNA savva-saMvaujjayayA / pacchANutAva-garahaNa-niMda-duguMchA pavaNNo haM // 1416 saMtegappaNihANo visuddha-pariNAma-dhamma saddhAe / vappeNa(?) sarIrassa eeNa na haM gao narayaM / / 1417 tattha mao haM gaMgA NaINa gaMtUNa uttare kUle / ibbha-kule AyAo viNaDa(?)-dhaNNa-sayaNammi // 1418 nipphaNNa-savva-guNasAra vissuo ussavo kule jtth| kAsI nAma jaNavao kA saga-jaNa-saMkulo rammo // 1419 jattha ya maNobhirAme pauma-sarArAma-kittaNa smuuhai| hoti nirikkhaNa-vakkheva masiNa gamaNA pahiya-jUhA // 1420

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taraMgalA ane te pazcima samudramAM saMdhyA samaye kesarI raMge DhaLI paDatA mukumavaraNa sUrya same jaLasapATI para paDayo. (1406). zaraprahAre jene prANa jato rahyo che tevA te cakravAkane ja anusaratI, zokanI pIDAthI Arta ane vyAkuLa cakravAkI nIce paDelAM cakravAkanI pAse AvI lAgI. (1407) arere ! dhikkAra che meM A joDIne saMhAra karyo-e pramANe huM duHkhI thaI gayo ane hAthe dhuNAvato te dazya joI rahyo. (1408). pele hAthI cAlyo jatAM, meM dayA ane anukaMpAthI prerAIne tarata ja te pakSIne tyAM kAMThA para agnidAha dIdho. (1409). cakravAkInuM ane vyAjanuM anusaraNa pelI cakravAkIe pitAnA sahayara pratyenA anurAgathI prerAIne cakakara lagAvI te citAnA agnimAM jhaMpalAvyuM. ane ghaDIkamAM to te baLI marI. (1410). tene AvI gati pAmelI joIne mAruM duHkha vadhu ghaniSTa thayuM arere ! meM A bhalA cakravAkamithunane kAM vinAza karyo ? (1411). huM vicAravA lAgyA, "arere ! aneka pUrvapuruSoe jenuM rakSaNa karyuM che te amArA kuLadharma, paraMparA ane vaMzanI kIrtine ane vacanane meM duSTatAthI kema vinAza karyo ? (1412). nirlajja banIne je puruSe pitAne hAthe ja pitAnA kuLadharmane naSTa karyo hoya, tenI loko jugupsA kare che. (1413)...... have mAre jIvIne zuM karavuM che?e pramANe jANe ke kRtAMta mArI buddhine prerato hoya tevA vicAra mane AvyA. (1414). eTale cakravAkanI citA mATe je puSkaLa IdhaNa ANIne meM saLagAvela te AgamAM huM paNa paDIne eka ghaDImAM baLI bha. (1415). mArA kuLadharma ane vratanA rakSaNa mATe sarva prakAre saMyata ane tatpara evo huM jAtanI niMdA,jugupsA, gahaNa karatA, saMvegabharyA ciro ane dharmazraddhAthI vizuddha cittapariNAmaLo, AtmahatyA karavA chatAM narake na gayo. (1414-1417). zrImaMta kuLamAM vyApane punarjanma te pachI huM gaMgA nadInA uttara taTe dhAnya ane svajanothI samRddha evA zrImaMta vepArInA kuLamAM janmyA (1418). kisAnothI bharapura kAzI nAmanA ramaNIya dezamAM je kuLamAM huM janme tyAM sarvottama guNe vikhyAta utsava ujavAya. (1419). te dezanAM manorama kamaLasAvaro, udyAna ane devamaMdiro jovAmAM vyasta banI jatA pravAsIonI gati maMda banI jatI. (1420). tyAM sAgara patnI gaMgA vaDe jenA koTanuM rakSaNa karAtuM hatuM tevI, dvArakA

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lywm tattha xx sAyara - bhAriyAe gaMgAe gutta- pAgArA bAravatI va pahANA nayarI vANArasI nAmaM // 1421 tattheva vANiya-jo mANovajjiya mahaMta viNaya-guNo / ekkallaovi koDIya dejja gevhejja vA bhaMDa || 1422 jattha ya raMgaNa ( ? ) naravai - pahesu tuMgattaNeNa bhavaNANa N / sUro pecchai gayaNayala- vivara- majjhAgao bhUmI || 1423 tattha ya ahaM ca jAo ruddajaso nAma nAmadhe jjeNa / hAI ya kalA me kameNa uvasikkhiyA vivihA || 1424 * majjhaya (?) -viNAsaya me logAsaMge jUe Asi pasaMgo AsaMgo jeNa vi kUDiya* ruddA lAbha-vasa-gayA a-sAhuNA purisA / uvvAsiya savva- guNA bahu-bhaya-viNAsaNamurveti // 1426 akiMtti- pAsaMge / savva dosANaM // 1425 saMpai mayataha samaM jaya majjha aNubaddhamANassa / kula-paccayassa ukkA corikA bAhiDhiyA (?) kAuM / / 1427 Sardar (?) - saMdhiccheyaNa- payAsa ghara ghAya-paMthi - ghAya-rao / niyayAvaha - kAraNa - sayaNa-jaNa durguchio jAo // 1428 para-dha-haraNe buddhI upajA jaya vasaNa- pacchassa / lobha-gahassa vAsaM rati hiMDAmi asi hattho / / 1429 $ / / 1431 nagarIe viNNAo pAyaDa - doso tti tANamalabhaMto / khAroya nAmAo viMjha giri- kuTuMbiNi aDavi || 1430 sAvaya-kula-saya-saraNaM gayagaNa - sauNagaNa coragaNa thanti / nANA rukha-gaviddha-bahala tama aMdhakAra-matI viMjhagiri-parivikhantaM eka hAra visamaM gao ahayaM / palli tattha mahalli sIhaguhaM nAma nAmeNaM // 1432 vANiyaga-satthiya jaNa pariluMcire hi taha vahu-duTTha- kArIhiM / para dhaNa-haraNa-raehiM bhariyA corehiM vIrehiM // 1433 acchIo virahejjA Nu (?) aMjaNa vaMcaNAhiM bahuyAhi / haraNopAya - trihiSNU vaSagaya - dhammANukaMpA keI baMbhaNomaNe mahilAo bAlae ya ( ? ) thore ya / abale [ya] parihaNaMtA sUrA sUresu pabhavaMti // 1435 ya // 1434 taraMgalolA

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taraMgalolA 17 samI ura, vArANasI nAmanI nagarI hatI. (1421) tyAMnA mAnI tema ja vinayI vepArIomAM pratyeka eka karoDa . mAlanI leveca karI zake teTalo samartha hato. (1422). tyAMnA rAjamArgo paranAM bhavane eTalAM uttuMga hatAM ke sUrya jyAre AkAzatalamAM vacce vacce rahelAM bakarAMmAM pravezato tyAre ja te bhUminuM darzana karI zakato. (1423). tyAM huM suyaza e nAme janma. mekrame huM lekhana vagere vividha kaLAo zIkhyo. (1424). dhUtanuM vyasana apakIrtinA kAraNa, lekanA vyasanarUpa, sarva doSa sAthe saMkaLAyelA evA ghatano huM vyasanI hato. (14ra 5). kapaTI, ugra, asAdhu, lAbhane lobhI, sarva sadguNathI vaMcita evA leke A vinAzakArI vyasana seve che. (1456). mRgatRSNA samA e ghatanA vyasane gherAyele huM kuLa paraMparAnI ukA samI corI paNa karavA lAgyA. (1427). khAtara pADIne gharaphoDa corI karavI, pravAsIono vadha karIne temane lUMTI levA vagere aparAdhane kAraNe svajanone huM tirarakArapAtra banyo. (1428) ghanane vyasanI hovAthI pArakuM dhana harI levAnI vRtti paNa udbhavI. lemarUpI bhUtanA AvAsa so huM rAta AkhI hAthamAM talavAra laIne rakhaDavA lAgyo. (14ra9). nagarIne tyAga cAra pahalIne Akraya AkhI nagarImAM mArA aparAdhothI sau jANItA thaI gayA. AthI AtmarakSaNa muzkela banatAM viMdhya parvatanI ADazamAM AvelI khArikA nAmanI aTavIno meM Azraya lIdhe. (1430). te seMkaDo pakSIgaNonA zaraNa rUpa, pazuo, pakSIo ane caronA samUhanA vAsasthAna samI, ane aneka prakAranAM vRkSasamUhonA gIpaNAne lIdhe gADha aMdhakAravALI hatI. (1431). tyAM viMdhyanI pahADIthI DhaMkAyelI, eka ja vikaTa pravezadvAra vALI siMhaguhI nAmanI moTI pallImAM meM vasavATa karyo. (1432). vepArIo ane sAthIne luMTanArA, paradhanane haranArA ane aneka dukama karanArA parAkramI corano tyAM a hato. (1433. teo aneka prakAre kAne ThagatA, dhana paDAvI levAnA aneka upAyo ane rAtanA jANakAra hatA ane taddana dhama tathA anukaMpA vinAnA hatA. (1434). temAM keTalAka zuravIro evA hatA je brAhmaNo. zramaNo, strIo, bALako, vRddha ane durbaLa lekene na vatAvatA, paNa vIrapuruSo sAthe ja bAtha bhIDatA. (1435). seMkaDo laDAIomAM

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180 taraMgalolA samara-saya-laddha-lakkhA AsaguDa (?)viddhADagA sayA vijayI loge jattha payAsA vasaMti tamahaM gao palli // 1436 ka cora-gaNa suhAsaMgo samara-payaMgo asI-visamiyaMgA / vaTTiya-pAva-pasaMgo viNAsiyaMgo para vasUNaM // 1437 sAhasI corANa posao tahiM cora-mAuo coro / pAyaDa-bhaDa-sattIo sUro sattipio nAma // 1438 - so niyaya-bAhu-viriyajjiujjiyaM tastha laddha-jasa-sadda / bhaDa-lacchi-pAyaDaM taha seNAvacvaM paraM patto / / 1439 tassa ya rAo(?) mUlaM AbhAsiya-pUio ahaM teNa / bhaDa-jaNa-kaya-sammANo acchAmi suhaMa-paribhUo // 1440 tattha ya ha vasamANo patto acireNa pAva-bhaDa-sahaM / / bahu-samara-karaNa-vikkama-samajjiya-pAva-kittIyaM // 1441 asi-laTThie paDhamallAraNaM(?) mAriu jaNaM aditttth-ptttthiio| khuddattaNeNa jeTTho. bhaDANa seNAvaissa acche // 1442 jujhaMtamajujhaMtaM palAyamANaM cae(?) vayaMta vaa| samare paMcAvaDiyaM amuMcamANassa me tattha // 1443 to tattha palli-bhara-vAlaehi balio tti niraNukaMpo tti / jama-suppo(?) tti kayaM me pAva-guNunnAmakaM nAmaM // 1444 sammANiyA a(?) mittA saMpUiyA sa-vibhaveNaM / jUesu mahagghesu ya agghavio me tahiM appA // 1445 eva samaicchai mahaM kAlo kAla-jama-daMDa-bhUyassa / pallI-vAsammi tayA savAsa-nittaNha-hiyayassa // 1446 tatthaNNayA kayAI kammaM kAuM gaehiM corehiM / laddhaM taruNa-mihuNayaM pallimaiNiyaM gaheUNa // 1447 devIe uThThiA ahiTThA ceva siddha mettammi / to tehiM cora-seNAvatiNo nIyA duyaggA vi // 1448 .. paDidesiyA ya seNAvaissa taruNo ya sA ya vara-taruNI corANa vi coraMtI rUva-viseseNa hiyayAiM // 1449 to sA acchara-sarisA iNamo diNNA pasu tti kAUNa / seNAvaiNA mahilA na kayA kaccAiNi-bhaeNa // 1450

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taraMgalelA 181 jemaNe nAmanA meLavI hatI, bakhtariyA ghoDA para savAra thaIne jeo dhADa pADatA, hamezAM jeo vijayI bano tevA lekenA vasavATa vALI te pallImAM huM jaIne rahyo. (1436).. erasenApati cerasamUho jenuM sukhe zaraNa letA, yuddhamAM je suya same pratApI hato, talavAranA prahArothI thayelA traNethI jenuM aMga kharabacaDuM banI gayuM hatuM, je pApanuM bharapUra sevana kare, je pArakA dhanano vinAzaka latA, sAhasika hatA, erone AzrayadAtA hato ane subhaTa tarIkenI jenI zaktinI ghaNI khyAti hatI tevo zaktipriya nAmane vIra cera tyAM nAyaka hato. (1437-1438). pitAnI bhujAne parAkrama vaDe teNe subhaTonA utkarSane pragaTa karanAruM evuM yazasvI senApati pada prApta karyuM hatuM. (1439). meM tene Azraya lIdho. teNe mArI sAthe vAtacIta karIne mane AvakAryo. bIjA subhaToe paNa mAruM saMmAna karyuM, ane huM mAnapAna sahita tyAM sukhe rahevA lAgyA. (1440). vyAdhanI krUratA tyAM rahIne meM aneka laDAIomAM karelAM parAkramone pariNAme duSkAti meLavI ane thoDA samayamAM ja huM pApalaTa tarIke jANIto thaI gayo. (1441). talavArathI pITha pAchaLa ghA karIne lokonI hatyA karavAnI kSudratAne lIdhe huM badhA subhaTomAM senApatine sauthI vadhu prItipAtra banyo. (1442). mArI sAthe laDato hoya ke na laData hoya, sAmane karate hoya ke nAsI jatA hoya tevA keIne paNa yuddhamAM huM jAte karato na hovAthI pahalInA lekee "baLiyo', nirdaya ane jamadUta" evAM mArI duSTatAnAM sUcaka nAma pADyAM. (1443-1444). jugAramAM jItelA dravya vaDe meM mitrone mArI samRddhithI satkAryA ane ema huM saune mAnanIya banyo. (1445). e rIte mArA ghara pratye lAgaNI rahita banIne huM tyAM pahalImAM kALadaMDa ane yamadaMDanI jema vartato samaya vitAvato hato. (1446). re vaDe taruNa daMpatInuM maMdigrahaNa have koI eka samaye baMdha karavA gayelA cAro keIka taruNa daMpatIne pakaDI palImAM laI AvyA. (1447). teoe te baMnene devIne dharAvavA senApatinI pAse laI AvyA. (1448). te taruNa ane taruNIne senApatine dekhADavAM. potAnA viziSTa rU5vaDe te taruNI caronA hRdayane paNa corI letI hatI. (1449). te apsarA jevI taruNIne senApatie kAtyAyanI devInA DarathI potAnI strI tarIke na rAkhI ane devIne balinA pazu tarIke dIdhI. (1450).

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182 corehiM ya rayaNANa pallIvaiNo karaMDao diNNo / sesaM tehiM vidattaM taruNa- mihuNa-saMtiya mollaM ||1451 seNAva - vayaNeNa ya ANavio haM ime u navamIe / kaccAiNIe jAge mahAsU do-vi kAyavvA || 1452 maha diNNA rakkheDaM nIyA ya mayA gharaM niyaM do-vi / bAha bhara bhariya* nayaNA maraNa-bhaya paTThAya || 1453 baMdhaNa-guNa-sAhINaM taruNaM acchAmi u rakkhaMto so (?) kAUNa hUM paDAlIe / pallie suraM nighoTTaMto // 1454 to sA vilAva-paurA kaluNaM pai-pemma pAyaDiya* soyA / roei pavara-taruNI maNa- kaMpaNayaM mahANassa ( 2 ) // 1455 to tIe kRSNa-sahANiyAhi baMdIhiM soyamANIhi / pecchi jati saIyA ( ? ) tattha kayaM savaMtIhiM // 1456 to tAhiM jAya ko UhalAhiM baMdIhiM pucchiyA taruNI / kattottha kattha vaccaha kiha vA corehiM gahiyAI || 1457 to sA bAhussIsaM bhaNai suNaha mUlao imaM me ti / savvaM dukkhaM evaM jammUlaM mhe imaM pattA || 1458 ** caMpA nAma puravarI tose avarammi raNNa-vivarammi | AsIya cakavAI gaMgAparoyaNA ahahyaM // 1459 Namo yamajjha taruNa tahiyaM suraya-raha- sArahI ahiye / gaMgAta raMgatilao puliNa* tale tIe tI Asi ( ? ) // 1460 aha aNNayA kayAI koyaMDa-vayaMsaeNa kaMDeNa / iNamo vAheNa hao va-hathi haMtu kAmeNa || 1461 jAyANusapaNa puNo puliNa- tale jhAmiyaM sarIraM se / ahamavi tattha aigayA pai-magga-vimaggiyA aggiM // 1462 tattha mayA haM saMtI jaDaNA-taDa- sanniviTThalaTThammi | seku AyAyA kosaMbIe puravarI ||1463 puNaravi citta paDeNa maggAviyA ya ahaya tattha ya purAya AyAto majjhimo piyayamo vi / ti-samudra-laddha sa satthAha- kule mahallami // 1464 viSNAA tattha ekamekA Ne / piuNA na ya saMpadiSNA ya // 1465 taraMgalo lA

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tara'galAlA 183 cAroe te taruNa da'patInA ratna bharelA karaMDiyA tathA khIju` pazu je kAMI mUlyavAna hatu` te senApatine seAMpI dIdhuM.... (1451). senApatie mane peAtAnI AjJA jaNAvI ke A tenuM nAmane divase kAtyAyanInA yAgamAM mahApaNu tarIke balidAna ApavAnuM che (1452), temane kabajAmAM rAkhavA teNe mane soMpyAM, AMsunIgaLatI AMkhavALAM ane maraNabhaye nizceSTa khanI gayelAM te tene huM mArA vAsamAM laI AvyA. (1453). te taruNune baMdhanamAM bAMdhI sahIsalAmata paDALImAM rAkhIne cekI karatA huM. pallImAM surApAna karavA lAgyuM. (1454). te veLA pelI suMdara taruNI, pAta:nA pati pratyenA premane lIdhe zaeNAka pragaTa karatI, aneka vilApavacane uccAratI, sAMbhaLanAranA cittane 'pAvatuM karuNa rudana karavA lAgI, (1455). tenA rudananA avAjathI tyAM badrinI AvI lAgI. te tene joIne zeka karatI kRtAMtane zApa devA lAgI. (1456). te veLA te 'dinIne kutUhaLa thatAM temaNe te taruNIne pUchyuM, "tame kAMthI AvyAM ? kayAM javAnAM hatAM ? cekaroe tamane prema karatAM pakaDavAM ? " (1457). eTale hAtha para mAthuM TekavIne te khelI, ame atyAre je je du:kha pAmyAM tenA mULarUpa je khInA che te badhI tamane huM mAMDIne kahuM chuM te sAMbhaLeA. (1458) : taruNInI AtmakathA rt caMpA nAmanI uttama nagarInI pazcime AvelA vananA a`daranA bhAgamAM huM gaMgAprarocanA nAme cakravAkI hatI. (1459). tyAM suratarathanA sArathi A mAro taruNa te nadInA pulina para vasatA ga MgAtara gatilaka nAmanA cakravAka hateA. (1460). have eka vAra jaMgalI hAthIne haNavA mATe vyAdhe peAtAnA dhanuSyamAMthI cheDelA bANuthI te cakravAka vIMdhAI gaye!. (1461). pazcAttApa thavAthI te vyAdhe kAMThA para tenA zarIrane agnidAha dIdhA. patinA mAne anusaratI evI me paNa agnimAM praveza karyAM. (1462). ema baLI marIne huM yamunAnadIne kAMThe AvelI kauzAMkhI nAme uttama nagarImAM zreSThIkuLamAM janmI (1463). A mArA priyatama paNa te ja nagarImAM traNa samudra para jenI khyAti phelAyelI che. tevA mahAna sAvA kuLamAM mArI pahelAM janmyA hatA. (1464). citrapaTa dvArA ame phrI ekabIjAne eLakhyAM; teNe mArA pitA pAse mArI mAgaNI karI, paNa pitAe mane tene devAnI nA pADI, (1465), me dUtI meAkalI, ane te pachI pUrvajanmanA anurAgathI prerita anIne, madanavikAre

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184 taraMgalolA duI ya pesiyA me ahaM ca puvvANurAga-toraviyA / piya-vasahimmi paose gayA mayaga-dosa-saMtantA // 1466 do-vi hu guru-jaNa bhIyA tatto nAvAe taha abaskatA / tA taka rehi gahiyA gaMgA-puliNe mahallammi // 1467 evaM sA vara-bAlA sAhai baMdIjaNassa royaMtI / savvaM jahANupurdiya suha-dukkha pavaMca richolI / / 1468 bAMdI-jaNassa evaM tIe kahatIe royamANIe / saMbhArio mi jAI mohaM ca gao muhuttAgaM // 1469 paccAgao ya saMto ammA-piyaraM ca bhAriyaM ca tahiM / puvva-cariyaM ca niyayaM taM kula-dhammaM ca sumarAmi // 1470 soUNa ya taM tIe sumiNaya-saMbhAriya va mahaM tAe / jAya karuNA mauya vacchalla-guNammi ya hiyaya / / 1471 taM cakkavAya-juyalaM imaM ti hiyaeNa haM vicitemi / gaMgAbharaNaM jaM me tayA hayamayANamANeNaM / / 1472 na-hu me puNe-vi juttaM rai-tisiya dukkha laddha-saMbhogaM / mihuNamiNaM haMtuM je kAma-rai-rasaM viyANaMto(?) // 1473 to hou tassa pAvassa nikitI jIvieNa vi saeNa / dAhAmi jIviya se kAhaM paraloya-tatti ca // 1474 eva kayAbhippAraNa tA mae sAraya karateNa / niggaMtUNa kuDIo kao siDhila-baMdhaNA taruNI // 1475. saNNaddha baddha-ciMdhA vegattiya (?) khaMDa kattiya kAuM / churiya baMdheUNaM asi vasuNadaM gaheUNaM // 1476 so ya paosammi mae pallIe nINio pavaMceu / nitthArio ya aDaviM saha kaMtAe parama dhoraM / / 1477 nikatAraM ca tahiM gAmavbhAsaM mahiM pamottUNa / niviNNa-jIvalogo imANi hiyaeNa citeuM (?) / / 1478 nahu jujjai me gaMtuM kayAvarAhassa cora-palli ti / seNAvaissa ya muhaM jama-purisa samassa da? je // 1479 lobheNa kAma suha-miccuNA mae jaM kayaM bahuM pAvaM / tassa vimokkhaM mokkhaM saMpai kAuM. khamaM navari // 1480 jo kuNai rAga-mUDho parassa dukkhaM suhaM vimaggaMto / so kuNai aeNppaNI mukkhayAe dukkhaM bahutarAyaM // 1481

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185 taraMgalelA saMtapta evI huM paNa sAMjanI veLAe mArA priyatamane ghare pahoMcI. (146 6). te pachI vaDIlanA Dare ame baMne hoDImAM besI nAsI gayAM. gaMgAnA vizALa taTa para amane coroe pakaDaya. (1467). thAdhane pUrvabhavanuM smaraNa A pramANe te ramaNIe raDatAM raDatAM potAnAM AgalA sarva sukhaduHkhanI ghaTamALa yathAkrame, vigata e baMdinIone kahI batAvI. (1468). baMdinIone raDatAM raDatAM A pramANe teNe pitAne je vRttAMta kahyo tethI mane mArA pUrvajanma sAMbharI Avyo ane eka ghaDI mane mUcha AvI gaI. (1469). bhAnamAM AvatAM mane mArA pUrvajanmanAM mAbApa, patnI, kuLadharma ane caritra yAda AvyAM. (1470). saMbhArAtA svapna jevo teno vRttAMta sAMbhaLIne mAruM hRdaya vAtsalya ane karuNAnA bhAvathI kamaLa banI gayuM. (1471). huM manamAM vicAravA lAge, "gaMgA nadInA AbharaNarUpa A te ja cakravAkayugala che jene meM ajANatAM vadha karelo. (1472). kAmaganA rasanA jANItA evA mArA vaDe, A kAmatRSNavALA ane mahAmuzkelIo saMgama pAmelA yugalane pharI pAchuM haNavuM e yogya nathI. (1473). te pachI mArA jIvitane bhoge paNa mArA pUrvanA pApane pratikAra bhale thato, huM temane jIvitadAna daIza ane pachI pahelekanI ciMtA karIza. (1474). taruNa daMpatIne jIvitadAna ane temanI mukita e pramANe saMkalpa karIne, temane sahAya karavA huM kuTIramAMthI bahAra nIkaLyo, ane pelA taruNanAM baMdhana DhIlAM karyAM. (1475). pachI bakhatara sajI, veza dhAraNa karI, charI bAMdhI, vasunaMda ane talavAra laIne huM rAtanI veLA guptapaNe tene tenI patnI sahita pallImAMthI bahAra laI gaye, ane atyaMta bhayaMkara aTavImAMthI temane pAra utAryA. (1476-77). jaMgalanI bahAra gAmanI pAsenI dharatI sudhI temane pahoMcADIne huM saMsArathI virakta banIne manamAM vicAravA lAgyo. (1478), "A aparAdha karIne corapallImAM pAchuM javuM ane jamadUta jevA senApatinuM moTuM jevuM e mAre mATe yogya nathI. (1479). ITa sukhanA mRtyu samA lobhathI meM je puSkaLa pApa karyA che, temAMthI choDAvanAra mokSamAga anusaro e ja have mAre mATe yogya che. (1480). sukha meLavavAnA prayAsamAM je rAgamUDha mANasa bIjAne duHkha de che te mUrkhatAthI potAnA mATe ja ghaNuM du:kha saraje che. (1481).

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186 ghaNNA kalatta - gottI niggayA pemma- baMdhaNa-vimukkA | vasaMta-rAga-dosA sama suha- dukkhA eva marti dhArettA uttara hutto payaTTao mi ahaM / * vihati // 1482 vata-caraNa-laDhU - sAraM kAma-guNa-parammuha-matIo // 1483 to paddaka- mala-maligaM phalayaM avikiriya- eka pAsammi (?) / nara- ruhira- soMDa khaMDayaM va ( ? ) tassa sayAsammi || 1484 patto mi purimatAlaM sa tAla-vaNa- gahaNa - maMDiujjANaM / taM deva loga sAraM alakApuriya aNuharaMtaM // 1485 tasya dakkhiNa-pAse pauma-sara-talAya - maMDiuse / uvavaNa- guNA iritaM naMdaNavaNa - sacchaha- sirIyaM // 1486 chauuya puSpavayAraM phalokya - vusAulaM (?) sa. cittasahaM / mayaNa-maNa- nivvui-karaM sajalaMbbhaM pitra (2) gaMbhIraM // 1487 -gaNa-dara-mahuri rahuya - ribhigaM mahuyara- saddAlaM / ujjANa-vara* gaNANaM ekkAkAraM va puI // 1488 ekkottha navari doso jaM para huya mahura-mahuyari ruehiM / kurs kahA- vikahAo jaNassa kusale (?) bhaNiyassa || 1489 niggaliya dhavala - jalahara pahara ( 2 ) -goraM chuhA-rasa-vilittaM / tuMgaM sIha - nisAI devakulaM tattha parasAmi // / 1490 khaMbha-saya-saNiviTThalaTTha susiliTTha-kaTu-kaya-kammaM / ruMdaM mahA-nivesaM tattha ya pecchAgharaM pekkhaM // / 1491 pecchAgharassa purao pIDhaM bahu-bhatti-maMDiyaM tuMga' / pAsaM sa-ceiyAgaM nagoha - vaDaM kaya-paDAyaM ||1492 sacchatta malla-dAmaM sa - lomahatthaM sa caMdaNa - cilitaM / jAdu-gANaM kA AhivaccaM va || 1493 tamahaM vaDamahivaDio payAhiNaM deulaM karemANo / komala-pattala sAlaM suha-soyala-pattala- cchAyaM // 1494 * tattha ya pucchAmi jaNaM iNamo ki-nAmayaM ubavaNaM ti / karasa ya devarasa imaM kIrai iya suMdarI pUyA // / 1495 taraMgalolA

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tara galelA 187 panIrUpI kArAgAramAMthI chUTIne premabaMdhanathI jeo mukta thAya che, ane pitAnA rAgadveSanuM zamana karIne jeo sukhaduHkha pratye samabhAva rAkhIne vihare che, temane dhanya che. (1482). e pramANe vicArIne huM uttara dizA tarapha cAlyA. puSimatAla udyAna mAruM citta kAmavRttithI vimukha banIne tapazcaryAnA sAratatvane pAmI gayuM hatuM. (1483). manuSyanA lehIthI kharaDAyelI talavAra ane maLathI malina DhAlane meM tyAga karyo. (1484). e pachI huM tADAvRkSonA gIca jhUMDathI zobhatA, devakanA sAra samA ane alakApurInuM anukaraNa karatA purimatAla udyAnamAM AvI pahoMcyA. (1485). tenI jamaNI bAjune pradeza kamaLasarovarathI zobhato hato. te udyAna upavananA badhA guNone atikramI jatuM hatuM. tenI zobhA naMdanavana samI hatI. (1886). tyAM ye tunAM pu kholelAM hatAM. phaLothI te samRddha hatuM, tyAM citra sabhA paNa hatI (2) kAmI janane te AnaMdadAyaka hatuM sajaLa jaLadhara jevuM te gaMbhIra hatuM (?) (1487). tyAM madamasta bhramara ane madhukarIonA guMjArava ane kAyalanA madhura TahukAra thatA hatA. pRthvIne badhAM udyAnA guNe tyAM ekatrita thayA hatA. (1488). temAM je hoya te mAtra eka ja deSa hatuM : lekenI kuzaLavArtA saMbaMdhe te udyAna bhamarA-bhamarI ane keyalanA zabda dvArA ToLaTapA karyA karatuM hatuM. (1489). pavitra vaTavRkSa tyAM meM eka devaLa joyuM. cUnAthI dhULeluM hoIne te nijaLa jaLadharasamUha jevuM aura hatuM. te siMha jevI besaNIvALuM ane uttuMga hatuM. (149). tyAM te te para sthApita, suzliSTa lakkaDakAmavALuM, suMdara, vizALa ane moTA avakAzavALuM prekSAgRha meM joyuM. (1491). te prekSAgrahanI AgaLanA bhAgamAM aneka citrabhAtathI zebhatuM, UMcuM, ratyayukta pITha ane patAkAyukta eka vaTavRkSa meM joyuM. (1492). te vRkSane chatra, cAmara ane puSpamALA dharavAmAM AvyAM hatAM ane caMdanane lepa karavAmAM AvyuM hato; udyAnanA anya vRkSanuM te Adhipatya karatuM hatuM. (1493). viSabhadevanuM caitya devaLanI pradakSiNA karIne me komaLa patrazAkhAvALA ane parNaghaTAnI zItaLa, sukhada chAyAvALA te vaDane praNipAta karyo. (1494). ane tyAMnA lekene pUchayuM, "A udyAnanuM nAma zuM che? kayA devanI ahIM suMdara prakAre pUjA thaI rahI che?" (1495). ghaNuM ghaNuM

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188 taraMgalolA bahaso ya nirikkhaMto na varaM pecchAmi bhavaNa-vara nicaya / na-ya me diTuM puvvaM iNamujjANaM kayAI pi // 1496 to taM vijANamANo bhaNAi maM pAhuNo tti nAUNaM / iNamo ujjANa-varaM sayaDamuhaM nAma nAmeNa // 1497 ikkhAya-rAya-vasabho vasabho kila laliya-vasabha gi-gaamii| AsIya bharahavAse kumArasuyatI(?) vasumatIe // 1498 so kira himavaMta-dhaNI maMDala-valayAula-guNa-samidaM / sAgara-rasaNa-kalAvaM puhaiM mahilaM va mottUNaM / / 1499 gabbha-puNabbhava-bhIo apuNavbhavaNassa ujjuo mAya (?) / taiyA nIsAmaNNe so puNNamaNuttaraM kAmI / / 1500 to tassa surAsura-pUiyassa vara-nANa-dasaNamaNataM / ihaI kira uppaNNaM vaDassa heTThA niviTThassa / / 1501 to tassa imA mahimA kIrai ajjAvi loga-nAhassa / paDiya bhavassa ya paDimA devakule ThAviyA esA / / 1502 evaM soUNa ahaM vaDaM ca paDimaM ca baMdiUNa tahiM / passAmi bhaba-guNa-nihiM samaNaM tatthekka-pAsammi // 1503 hiyayammi nivesiya-paMceMdiyayaM nivvuyaM suha nisaNaM / ajjhappa-jhANa-saMvara-niruddha-ekaggayaM vittaM // 154 uvagatUNa ya pAe a-pAva-hiyayassa ghettUNa / saMvega jAya-hAso kAMjaliuDo ahaM bemi / / 1505 avagaya-mANa koho ahiraNNa-suvaNio nirAraMbho / icchAmi te mahAyasa sIso sussussao houM // 1506 jammaNa-maraNAvattaM . vaha baMdhaNa-roga-mayara-parivariyAM / tubhaM tarIe tariuM saMsAra-mahaNNavaM icchaM // 1507 kaNga-maNa-nevvui-karaM vANiM bhaNio niruddha duddadu(?) / dukkhaM samaNassa sayA garuyA jAva suguNA voDhuM // 1508 khaMdheNa va sIseNa va bhAro suharo(?) naNu voda je / iNamo u a-vissAmaM sIla bharo dukkaro voDhuM / 1509 to taM bemi pugo haM natthi vavasiyassa dukkaraM kiMci / kAyavvamiha purisassa kAme dhamme vva (?) kajjesu // 1510

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taraMgalolA 18 nirIkSaNa karavA chatAM paNa ahIM mane bhavanono samUha dekhAto nathI (2) vaLI A pahelAM A udyAna kadI mArA jevAmAM nathI AvyuM." (1496). eTale huM abhyAgata chuM ema jANIne e sthaLanA jANakAra eka jaNe mane kahyuM, "A udyAnanuM nAma zakaTamukha che. (1497). kahevAya che ke IvAku vaMzano rAjavRSabha, vRSabha samI lalita gativALo vRSabhadeva bhAratavarSamAM pravIpati hato (?). (1498) te himavaMta varSanA dhaNue, maMDala rUpI valayavALI, guNethI samRddha ane sAgare rU pI kaTimekhalA dharatI pRthvI rUpI mahilAne tyAga karIne, garbhavAsa ane punarjanmathI bhayabhIta thaIne, pharI janma na levuM paDe te mATe teNe ughata banIne asAmAnya, pUrNa ane anuttara pada prApta karavAnI kAmanA karI. (1499-1500). te pachI kahevAya che ke sura ane asurathI pUjita evA temane, teo ahIM vaDanI nIce beThelA hatA tyAre, uttama ane anaMta jJAna tathA darzana utpanna thayAM. (101). eTale te lokanAthane Aje paNa A rIte mahimA karAya che ane bhavane kSaya karanAra evA temanI A devaLamAM pratimA sthApelI che. (1502). zramaNanAM darzana : pravajyA levAnI IcachA e pramANe sAMbhaLIne meM tyAM vaDane ane pratibhAne vaMdana karyA. tyAM bAjumAM ja meM uttama guNenA nidhirUpa eka zramaNane joyA. (1503). cittamAM pAMceya indrio sthApIne te svasthapaNe zata bhAve beThA hatA ane AdhyAtmika dhyAnamAM ane saMvaramAM temaNe cittane ekAgrapaNe nirodha karela hato. (1504). te niSpApa hRdayavALA zramaNa pAse jaIne meM temanAM caraNa pakaDyAM ane saMvegathI hasatA mukhe, hAtha joDIne huM belyo. (1505). "he mahAyazasvI, mAna ane krodhathI mukta thayele, hiraNya ane suvarNathI rahita banele, pApakarmanA AraMbhathI nivRtta e huM tamArI zuzruSA karanAra ziSya banavA icchuM chuM. (156). janmamaraNarUpAM vamaLAvALA, vadhabaMdhana ane roga rUpI magarothI gherAyelA saMsArarUpI mahAsAgarane tamArI naukAne AdhAre tarI javA icchuM chuM. (1507). ...ne rekIne teNe kAna ane manane zAtA ApatAM vacano kahyAM, "zramaNanA guNadharma jIvananA aMta sudhI jALavavA duSkara che. (1508). rakaMdha upara ke zIza upara bhAra vahe saheluM che. paNa zIlano satata bhAra vahevo duSkara che." (1509). eTale meM temane pharI kahyuM, "nizcaya karanAra puruSane mATe kazuM pazu dharmanA ke kAmane viSayamAM karavAnuM duSkara nathI. (151).

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190 taraMgaleolA icchAmi vasi ha pavvajjamiNaM pavajjiuM ajja / ugga guNa saya-pajja pamajjaNI savva dukkhANaM / / 1511 to teNa sabva bhUya-hiyayammi jara-maraNa mokkhaNa-karammi / paMca mahavvaya guNa-viJciyammi (?) dhammammi haM Thavio / / 1512 paJcakkhANaM viNao ThANa-gamaNa-cidhiyaM paDikkamaNaM / bhAsAbhAsaM ca ahaM kameNa vi uvasikkhio savvaM / / 1513 chattIsaM pi samattA uggA kAleNa magga-somANA / AyArassa u thaMbhA gahiyA me uttarajjhayaNA / / 1514 nava ceva bAMbhacerA guttA kammANi bAMbhacerassa / gahiyA vimutti-maggA AyoraggA samaM pA me // 1515 evaM saMgovaMgo maggo nivyANa-gamaNa-paMthassa / AyAro AyAro suvihiya-satthassa me gahio // 1516 sUyagaDaM ca gayaM me ThANa-samavAyA samANiyA ya tato / sesaM ca kAliya-suya aMga-paviTTha mae gahiyaM // 1517 nava gayA puvvA me savva-naya-payaMsayA ca vitthiNNA / savvesi davANaM bhAva-guNa-visesa-pAgaDaNA // 1518 bArasamahiyAiM (?) vAsAiM me bhavaM caraMtassa / viharaMtassa ya vasuhaM samANa-mANAvamANassa // 1519 parivaDDhamANa saDDho jahA-balaM saMjamammi sNjutto| ajja ya bhAviya-matI kAmemi aNuttaraM dhammaM // 1520 evaM souNa amhe jaM kira dukkhaM tayaM samaNubhUyaM / saMbhAriya vuttataM ne (?) jAyaM puNo dukkhaM // 1521 vAha-pakaMpiya-gurukA ya ekamekassa pesiyA diTThI / aha so taiyA nAo visaM ca amayaM ca AsIya // 1522 jai tAva kUra-kammo hoUNa imo vi saMjao jaao| joggA dukkhakkhavaNaM amhe vi tavaM aNucare 1523 saMbhAriya-dukkhA nivaiyA ya to kAma-bhoga-niviNNA / pAesu tassa paDiyA samaNassa samAhi juttassa // 1524 sIse nivesiyaMjali-puDA ya paccuTThiyA puNo bhaNimo / takkAla baMdhavaM taM jIviya-guNa-dAyagaM samaNaM // 1525

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taraMgalAlA 192 to e prakArane puruSArtha karavA ane Aje ja, seMkaDo guNevALI, sarva duHkhone bhUMsI nAkhanArI evI ugra prava jayA levAnI mArI IcchA che." (1511). pravajyAgrahaNaH zramajIvananI sAdhanA eTale teNe mane sarva prANIone hitakara, jarA ane maraNathI choDAvanAra, pAMca mahAvrata vagere guNethI yukta evA dharmamAM sthApita karyo. (1512), pratyAkhyAna, vinaya, sthAna ane gamana saMbaMdhI pratikramaNa ane bhASya-abhASya e badhuM kramazaH teNe mane zIkhavyuM. (1513). samaya jatAM meM mekSamArganAM da se pAna rUpa ane AcAranA staMbha rUpa uttarAdhyayananAM chatrIzaya adhyayanonuM jJAna pUrepUruM grahaNa karyuM. (1pa14). brahmacaryanA rakSaka samAM AcArAMganAM nava adhyayanuM ane bAkInAM AcArA zrutaskaMdhanuM jJAna paNa grahaNa karyuM, (1515). e pramANe nirvAgu paDecavAnA bhAga rUpe suvihita zAstra pramANenA AcArAMganuM jJAna meM sAMgopAMga grahaNa karyuM. (1516). te pachI meM sUtrakRtAMga, sthAnAMga ane samavAyAMga pUrAM karyo ane bAkInAM aMga-praviSTa kArika zrutanuM paNa meM grahaNa karyuM. (151). badhA nayAnuM nirUpaNa karatA, vistRta nava pUrve meM jANyA, tathA badhAM dravyonI bhAva ane guNane lagatI viziSTatA paNa huM samajo.(1518). e pramANe zramaNadharma AcaratAM ane pRthvI para vihAra karatAM, mAna-apamAna pratye samatA rAkhIne meM bArathI paNa vadhu varasa vitAvyAM. (1518) mArI zraddhA satata vRddhi pAmatI jAya che, ane yathAzakti huM saMyama pALato rahuM chuM. A pramANe bhAvita citto huM atyAre uttama dharmanI kAmanA karI rahyo chuM." (15ra0). vairAgya taraMgavatI ane tenA patimAM vairAgyavRttine udaya e pramANe sAMbhaLIne, amAruM pUrva vRttAMta teNe saMbhArI ApyuM tethI, te veLA ame bhagaveluM duHkha mane pharI tAju thayuM (1pa21). AMsuthI kaMpatI lAMbI daSTie ame ekabIjA pratye joyuM; "are ! A to pele ja mANasa,' ema ame te veLA tene oLakhyA : jANe ke viSanuM amRta thaI gayuM. (1522). je e rakama hato to paNa A mANasa saMyamI banI zakyo, to ame paNa duHkhane kSaya karanAruM tapa AcaravAne yogya chIe. (1523). duHkhanA smaraNathI amAruM mana kAmagamAMthI UThI gayuM, ane ame te samAdhiyukta zramaNanA pagamAM paDavAM. (1524). pachI UbhAM thaI, mastaka para aMjali racIne ame te veLAnA baMdhu samA, jIvitadAna denAra zramaNane kahyuM (15ra 5), te veLA AgalA bhavamAM

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192 jaM cakkavAya -juyalayaM bhe tayA nara-miNayaM iha bhaveya nINiyaM parabhavammi / cora-pallIo // 1526 jIviyaM taiyA / taM maNaM imamhe diNaM bhe jassa dehi puNo jaha tajhyA amhaM dukkhANa voccheyaM // 1527 jA-paraMpara-viNivA - maraNa- bahu-dukkha saMkaDassa ime / bhIyA aNicca-vAsAsuhassa saMsAra vAsarasa || 1528 jiNa vayaNujju-paMtheNa triviha-tava-niyama- gahiya pacchayaNA / nivvANa-maNa-turie icchAmo bhe samanneuM // 1529 * to bhai so suvihio jo kAhI sIla-saMjamaM sayayaM / so sava- dukkha - mokkhaM acireNa gacchihii || 1530 jai necchaha viNivAyaM jAi paraMpara-saesu aNuhaviraM / vajjeha pAva-kammaM tAva ya niccujjayA hoha // 1531 najjai dhuvaM tu maraNa na vi najjai hohitI kayA taM ti / taM jIvitaM na pAvai tAva varaM bhe kao dhammo || 1532 viralussA seNa marataeNa velaMbiNANukaMTheNa / nissaNeNa na sako tava caraNa- pavittharo kao / / 1533 haTThe valaya- paMcidieNa Aummi parisaratammi / sakA soggai-maggA joggA hu dhari je // 1534 bahu vigghe suhakajje aNicca pariNAma - jIvie jae / saddhA dvebA kAyabve dhamma- caraNammi || 1535 jassa na dharejja maccU jIvaM dukkhaM ca jo na pAvejjA / tassa hu tava guNa jogo kao va akao vva jujjejjA // 1536 niyaya-maraNammi loyA AloyaM saMjamassa laTTUNa / nahu baddha-tIyamAuM (?) jAhe tAhe va gaMtabve // 1537 taraMgalIlA (anne) niyayAsokkhe loe bahuvire ya (?) jIviyammi ya calammi / dhamma caraNammi buddhI nareNa niccaM pi kAyabvA || 1538 183 evaM suvihiya-vaNaM nisamma AuM calaM ti ubviggA / tava caraNa- kaucchAhA muimo sussUsaNA do- vi . / / 1539

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taraMgalelA je cakravAkayugala hatuM, ane A bhavamAM je daMpatIne tame cerapallImAMthI bahAra kADhIne jIvita dAna dIdhuM hatuM te A ame ja chIe. jema te veLA amArA duHkhano tame aMta ANyo hato, tema atyAre pharI paNa tane amane duHkhamukti apAve. (1526-1527). janmamaraNanI paraMparAmAM phasAyelA rahevAne lIdhe aneka duHkhothI relA, ane aniyata ne kAraNe duHkharUpa evA saMsAravAsathI ame bhayabhIta thayAM chIe. (1528). vividha tapa ane niyamanuM bhAthuM laIne, jinavacanenA saraLa mAge, meM kavaNa pahoMcavAne utsuka banI tamane anusaravA IcchIe chIe." (1528). zamaNe ApelI hitazikSA eTale te suvidita zramaNe kahyuM, "je satata zIla ane saMyama pALaze, te badhAM duHkhomAMthI satvara mukti pAmaze. (1530 . tame seMkaDA janmanI paraMparAmAM phasAvAnI ardhagatinA anubhavamAMthI bacavA IcchatA ho, to pApakarmane tyAga kare ane satata saMyama pALA. (1531) maraNa nizcita hovAnuM ApaNe jANIe chIe, paraMtu e kayAre Avaze te ApaNe jANatA nathI. to jIvatarane te aMta lAve tyAM sudhImAM tame dharma Acare te ja iSTa che. (1532). muzkelIthI zvAsa laI zakato hoya, prANa gaLe aTakyA haiya, bhAna cAlyuM gayuM hoya tevA maraNAsana manuSyane mATe jaTila tapazcaryA karavAnuM zakya nathI. (1573). AyuSya satata sarI jatuM hoIne, pAMceya Idine saharSa vALI lenAra ja sugatinA paMtha para vicaravAne yogya che.(1534). satkAryamAM aneka vinA AvatAM hoIne, jagatamAM jIvita pariNAmI ane anitya hoIne, dharmAcaraNanA kartavyamAM zraddhA vadhAratA rahevuM. (1535). jene mRtyu pakaDe tema nathI, je kadI duHkha pAme tema nathI te jIva tapa ane saMyama na kare to bhale. (1536). maraNa nizcita hoIne, game tyAre cAlyA javAnuM hoIne leke saMyamano prakAza pAmIne...(1537). vaLI du:kha nizcita hoIne, jIvana caMcaLa heIne, manuSya haMmezAM dharmAcaraNamAM buddhi rAkhavI." (1538). tatkALa pravajyA levAnI taiyArIH paricArakene vilApa A pramANe te suvihita sAdhunAM vacana sAMbhaLIne, AyuSyanI caMcaLatAthI khinna - banIne, tapazcaryA AdaravA mATe utsAhI evAM ame baMne AnaMdita banyAM. (1539).

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194 taraMgalolA pesa-jaNassa ya hatthe savve te bhUsaNe nisiriUNa / bhaNio dharaha ime tA amhaM ammA-piUNaM ti / / 1540 bhaNahi ya dukkha-vibhIyA nANA-joNi-parihiMDaNuvviggA / Ura (?)-saraNuvveya-karaM sAmaNNaM te pavaNNa nti // 1541 tesiM ca viNaya-khaliyaM khamaha ya kira suhuma bAdaraM savvaM / mattehi pamattehi ya ja hojja kayaM kayAI pi / / 1542 evaM soUNamhaM Ne sahasA u kuviyaM pariyaNeNa / pariyaNa-sahiyo AdhAviyA ya tA nADaijjAo / / 1543 soUNa kvasiya te paDiyA to piyayamassa pAesu / mA nAha aNAhAo pariccaejja tti baiMtIo / / 1544 pAya-vaDiyAhi kehi vi piyassa ghariNI pasAya-kAmAhi / bali kammaM cevakayaM alaya-paDiya-puppha-puMjehiM // 1545 aparissama ramiehiM maNasA icchiya-sayaM-gihIehiM / jutto si savva kAlaM maNoraha-maehiM suraehiM // 1546 jai vi ya rai-paribhogaM na labhAmo te sayA nikeyammi / acchIhiM pecchiuM je taha vi tuma icchimo niccaM // 1547 accheppo vi samANo phuriya-kumuya paMDaro kumutha-soho / kassa na karei pII sakala-vimala-maMDalo caMdo // 1548 eyANi ya aNNANi ya tAo kaluNANi vilavamANIo / tava caraNa-vigdhaM piyassa kAuM vavasiyAo // 1549 taM kaluNaM uvasaggaM maNa-vAghAyaM tao agaNayaMto / bhoga-viratto ratto pAratta-suhAvahe . dhamme // 1550 luMcai kusumummisse kese kose ya tahi agaNayaMto / veragga-samAvaNNo pavvajjA-nicchiya-matIo // 1551 sayameva luiya-sirayA ahaM pi samaNassa taha ya pAesu / paDiyA pieNa samayaM dukkha vimokkhaM kuNaha me tti // 1552 to teNa jahuvaiTa kayaM sAmAiyaM tahiM amha / ekagiya pi jaM taM ucchUDhaM soggati nei // 1553 pANavaha musAvAya-adattA mehuNa-pariggahA viratI / rAI-bhoyaNa-viratI ya teNa baddhAviyA ahaM // 1554 gahiyA ya uttara-guNA aTTha ubbhA tava-caraNa-luddhehiM / appaDibaddhehiM puNo jIviya-maraNe sarIre ya // 1555

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taraMgalA 19pa sevakonA hAthamAM badhAM abhUSaNa ApatAM ame kahyuM, "A le ane amArA mAtapitAne kaheje ke aneka janmomAM paribhramaNa karavAthI udvigna banelAM, duHkhathI bhayabhIta banelAM evAM te baMnee zramaNajIvanano aMgIkAra karyo che. (1540-41) vaLI temanA pratyenA vinayamAM ame je kAMI dhULa ke sumi doSa karyo hoya, madamAM ke pramAdamAM ame je kAMI na karavAnuM kadI paNa karyuM hoya te badhAnI kSamA karajo." (1542). A sAMbhaLIne parijanoe sahasA duHkhathI bUmarANa karI mUkavuM. parijana sahita nATaka karanArI deDI AvI. (1543). ame je karavAne udyata thayAM chIe te sAMbhaLIne teo mArA priyatamanA pagamAM paDIne kahevA lAgI, "he nAtha ! amane anAtha choDI jazo nahI." (1544). he gRhasvAmine ! mArA priyatamanAM pagamAM paDIne temaNe temanI alakalaTa parathI kharI paDelA pupapuMja vaDe jANe ke tene prasanna karavA mATe balikarma karyuM. (1545). "anAyAsa kIDAo ane svecchAprApta manamAnyAM sutasukho tane sarvadA sulabha che. (1546). tArA AvAsamAM amane jo ke kadI ratisukhano lAbha nathI maLato, te paNa ame tane amArAM nethI sadAye jovAne IcchIe chIe. (1547). je praphula kumuda sama veta che, ane kumudanI zobhArUpa che te pUrNa kaLA yukta maMDaLavALA nirmaLa caMdra, aspRzya hovA chatAM, kone prItidAyaka na lAge ?" (1548). kezaleca ? vatagraha AvAM AvAM karuNa vilApavacane bolIne te strIoe priyatamanI tapazcaryAnA viSayamAM vina UbhuM karavA mAMDyuM. (1549). paraMtu manane vikSipta karanAruM te karaNavilApanuM vigha priyatama gaNukavuM nahIM. bhega pratye virakta banelA, paralekanuM sukha prApta karAvanArA dharmamAM anurakta banelA, vairAgyavRttivALA ane pravajyA levAno nizcayavALA teNe, kezane avagaNIne, pitAnA puSpamizrita kezane leca karyo. (1550-1511). huM paNa pitAnI meLe kezano leca karIne mArA priyatamanI sAthe te zramaNanAM caraNamAM paDI ane belI, "mane duHkhamAMthI mukti apAvo." (1552). eTale teNe yathAvidhi amane ekamAtra sAmAyika vrata ApyuM, jenuM AcaraNuM (3) sAtimAM derI jAya che. (1553). te amane prANivadha, mRSAvAda, adattAdAna, maithuna ane parigathI tathA rAtrIbhAjanathI viramavAnA niyama paNa ApyA. (15:4). janmamaraNano vega banatA zarIramAM baMdhAI na rahevA chatAM evAM ame tapazcaryA nI lAlasAthI ATha uttaraguNanuM paNa grahaNa karyuM. (1555),

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taraMgalAlA doNha vi ammA-piyaro amhANaM saba-santi-saMjuttA / to Ne pattA nAyammi kahie pariyaNeNa / / 1556 uttammaMtAu purIsa-bAla vuiDha-mahilA tahiM ghariNi / AgaMtuM ca pavattA te pabvaie tti souNaM / / 1557 baMdhava-jaNeNa amhaM puNNaM taM uvavaNaM taha mahaMtaM / dadaThumaNeNa ya amhaM bahuNA aNNeNa ya jaNeNa / / 1558 tattha ya jaNassa paripiDiyassa aNNoNNa-thaiya kAyassa / * Alokkaettha navari muha-sIsa-paraMparA-nivaho // 1559 .. niyamubbhava-bhAva parAyaNe ya daLUNa baddha-sobhAe / soga-bhareNAisiyaM baMdhava-mitroNa ne tattha // 1560 . . . doNha vi ammA-piyaro royaMtA AgayA davadabassa / .. sAsU-sasuro ya mahaM, daLUNamhe gayA mucchaM / / 1561 jiNa-vayaNa-bhAviya-matI do-vi saMsAra-muNiya-paramatthA / majjha ammA-piyaro bhaNati bAhaM niraMbhaMtA // 1562 kiM sAhasamerisayaM puttaya kataM jovvaNassa udayammi / dukkhaM khu taruNa-bhAve sAmaNNa-guNA dhareu je // 1563 mA hojja taruNa-bhAvattaNeNa dhamme virANA kAi / aNubhUya-kAma bhogA pacchA vi tavaM gaheyavvaM // 1564 bhogA khaNameta suhA vivAga-kaDuyatti to ahaM bemi / bahu-dukkho ya kuDubo na mutti-sokkhA paraM asthi // 1565 jAva na muyaMti atthA thAmo jA asthi saMjamaM kAu / jAva na harei maccU tAva varaM ne tavaM kAuM // 1566 to bhaNai tattha tAo iMdiya-cora-gaNammi tAruNNe / nittharaha aNAbAhA saMsAra mahaNNavamiNaM ti // 1567 vaddhAviyA samAsAsiyA ya baMdhava-jaNeNa te do-vi / sAsU sasuro ya mahaM ramaNamiNaM viNNavaMte ca // 1568 keNa-vi taM kiM bhaNio kiM va tuha na vaTTae iha putta / kiM ca vilIyaM diTuM to niviNNo si pabvaio // 1569 dhammo kira sagga-phalo sagga-phale icchiyA tahA bhogA / visaya-suhesu ya mahilA sAro tti suI bhaNai loe // 1570

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taraMgalolA svajanonuM Agamana te veLA, parijano pAsethI samAcAra jANIne amArA baMnenAM mAtApitA badhA parivAranI sAthe AvI pahoMcyAM. (156). he gRhasvAminI ! ame pravajyA laI lIdhI evuM sAMbhaLIne strIo ane puruSa, bALako ne vRddho ucATa karatAM AvavA mAMDavA (1557). amArAM sagAMsaMbaMdhIothI tathA amane jovA AvanArA bIjA puSkaLa lekethI te moTuM upavane bharAI gayuM. (1558). tyAM thayelI bhIDamAM lekanAM zarIra DhaMkAI gayelAM hovAthI mAtra temanAM memAthInI hAranI hAra ja najare paDatI hatI. (1559). pravajyA levAnI tatparatAne bhAvathI zobhatA amane joIne bAMdhavo ane mitro atyaMta zokapUrNa banI gayA. (1560). amArA baMnenAM mAtApitA raDatAM raDatAM doDAdoDI AvyAM. mArAM sAsu ane sasarA amane joIne mUrSita thaI gayAM. (1561). chInuM nivAraNa ane anumati jinavacanothI jemanI buddhi prabhAvita thayelI che ane saMsAranA sAcA svarUpane jemaNe jANyuM che tevAM mArAM mAtApitA, AMsunA vegane rokIne mane kahevA lAgyAM (1562), beTA! yauvananA udayakALe ja AvuM sAhasa kema karyuM ? taruNavayamAM zramaNadharma pALavo ghaNuM kaThina che. (1563). taruNavayane kAraNe rakhene tArAthI dhamanI kazI virAdhanA thAya !" kAmabhoga bhogavIne tapa te pachI paNa AdarI zakAya." (1564). eTale meM kahyuM, bhegenuM sukha kSaNika heya che, ane pariNAma kaTu hoya che. kuTuMbajIvana paNa atyaMta duHkhamaya hoya che. muktisukhathI caDhe evuM koI sukha nathI. (1565). jyAM sudhI na choDe (2) jyAMsudhI saMyama pALavAnuM zarIrabaLa hoya, ane jyAM sudhI mRtyu AvIne uThAvI na jAya tyAM sudhImAM amAre tapa AcaravuM e ja ISTa che." (1566). eTale pitAe kahyuM, idriArUpI cerathI tAruNya gherAyeluM hoIne tame A saMsArasAgarane nirvine tarI jajo' (1567). sAtha'vAhanI vinavaNI amArA bAMdhavoe temane AzvAsana ApIne vadhAvyAM. te veLA mArA sAsusasarA mArA priyatamane vInavavA lAgyAM (1568), "beTA! koIe tane kaI kahyuM? tane ahIM zAnI khoTa che? zuM tane amAre kaI vAMka dekhAye?--jethI mane khATuM thaI jatAM te pravajyA laI lIdhI? (1569). dharmanuM phaLa svarga che, svargamAM yatheSTa bhoga maLatA hoya che, ane viSayasukhane sAra eTale suMdarI-A pramANe laukika zruti che. (1570). paNa

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198 . taraMgalAlA tA tujjha mahiliyAo asthi ihaM acchraa-srisiyaao| aNubhutta-kAma-bhogo karihisi pacchA vi taM dhammaM // 1571 rajja-samaM tAranta(?) amhe-vi ya be-vi puttayaM ca imaM / savvaM ca davya jAyaM puntaya kiM ne pariccayasi / / 1572 vAsANi kaivayANi kAma-bhoge nirussuo bhuNj|| pacchagge pariNaya-vao carihisi uggaM samaNa-dhammaM / / 1573 ammA-piUhiM eva' tehiM kaluNaM tahiM bhaNio to / bhaNai caraNa-nicchiya-mai didrutaM satthavAha suo // 1574 jaha kosiyAra kIDo niyaya-sarIra-kaeNa annnnaannii| hiya-kAmao niraMbhai appANaM taMtu-baMdheNa // 1575 taha moha mohiya-matI(u) visaya suha-kAmao duha-saehiM / isthi-kaeNa niru bhai appANaM rAga-dosehi // 1576 to rAga-dosa-dukkha-duo sayA viviha joNi-bhava-gahaNaM / micchatta-samucchaNNo paDihI saMsAra-katAraM // 1577 na-vi taha bahuyaM sokkhaM havati ya purise piyAe lNbhmmi| pAvai jaha' bahutarayaM dukkhaM thIsu viogammi // 1578 maggijjato dukkhaM jaNei laddho ya rakkhaNa-kaeNaM / soye kuNai viNaTTho to 'kira dukkhAvaho attho / / 1579 ammA-piyaro bhAuya-bhajjA puttA ya baMdhavA suhiyaa| ete siNeha-maiyA nigaDA. nevvANa-maggassa // 1580 jaha sattha-samArUDhA sahAya-lobheNa dugg-mgg-gaa| aNupAleti vayaMtA. jaNA jaNaM. sattha-jAga NaM(?) // 1581 nikatArA ya puNo kattha ya ThANAu te payahiUNaM / .. aNNoNNaehiM vaccai paMthehi jaNo jaNavayammi // 1582 evamiha-loya-jattA biijjiyA heti baMdhavA nAma / suha-dukkha-matta-paripAlaNattha-juttIkaya-siNehA // 1583 xxuvi saMjoga-vioio puNo baMdhave pamottUNa / baccaMti niyaya-kammodaehiM nANA-gati-visese // 1584 vasamakkhiya-niccaba'dheNa (?) egaMtara uvagaeNa / rAgo parihariyavvo avarAgo mutti maggo tti // 1585 lakSNa dhammabuddhiM guNa paNiyamakAliyaM gaheyavvaM / jAva na karei ca balA. Au-paricchedaNaM kAlo // 1586.

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taraMgalelA 18 pAchI tArI pAse to ahIM ja asara samI suMdarIo che. mATe pahelAM kAmaga bhegavIne pachIthI tuM dharma karaje. (1571). beTA! amane baMnene, rAjavI sukha jevA vaibhavane A beTIne tathA ApaNA samagra dhanabhaMDArane tuM kema tajI de che? (1572). tuM keTalAMka varasa kazI ja phikaraciMtA karyA vinA kAmabhoga bhogava, te pachI pAkaTa avasthAmAM tuM ugra zramaNa dharma Acaraje." (1573). sAthaputrane pratyuttara mAtApitAe A pramANe karaNa vacane kahyAM, eTale pravajyA levA jeNe nizcaya karyo che tevA te sArthavAhaputre eka daSTAMta kahyuM (1574) : "je pramANe kezeTAmAM rahele ajJAnI kIDe pitAnuM zArIrika hita Icchato chato potAnI jAtane taMtuonA baMdhanamAM bAMdhI de che, te ja pramANe mohathI mohita buddhivALo mANasa viSayasukhane IcchatA, strIne khAtara seMkaDo duHkhothI ane rAgadveSathI pitAnI jAtane bAMdhI de che. (1575-1576). ene pariNAme rAga ane duHkhathI abhibhUta ane mithyAtvathI gherAyele evo te aneka nimAM janma pAmavAnI gahanatAvALA saMsArarUpI vanamAM AvI paDe che. (1577). vahAlI strInI prAptithI eTaluM badhuM sukha nathI maLI jatuM, jeTaluM-are tenAthI ghaNuM vadhAre duHkha tene te strInA viyogathI thAya che. (1578). te ja pramANe dhana meLavavAmAM duHkha che, prApta thayeluM dhana jALavavAmAM duHkha che, ane teno nAza thatAM paNa duHkha thAya che-Ama dhana badhI rIte duHkha lAvanAruM che. (1579). mAbApa, bhAIbhAI, putra, bAMdha ane mitra--e sau nirvANumArge janAra mATe snehamaya beDIo ja che. (1580). je pramANe kaI sArtharUpe pravAsa karatA mANase saMkaTa bharelA mArge jatAM, sahAya meLavavAnA leje, sAthenA anya mANasonuM rakSaNa kare che ane sAthamAM jAgatA rahe che, paraMtu jaMgala pAra karI letAM, te sAthane tajI daIne janapadamAM potapotAne sthAne javA pitA potAne raste cAlatA thAya che, te ja pramANe A yAtrA paNa eka prakArano pravAsa ja che; sagAMsnehIo kevaLa potapotAnAM sukhadu:khanI dekhabhALa levAnI yuktirUpe ja snehabhAva darzAve che. (1581-1583). saMcAga pachI viyAga pAmIne, bAMdhavone tacha daIne teo pitAnAM karmonA udaya pramANe aneka prakAranI viziSTa gatio pAme che. (1584)..nitya baMdhanakartA heIne ( rAgane tyAga karavo ane vairAgyane muktimArga jANavo. (1585). te pachI dharmabuddhi prApta

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20 taraMgalAlA eva paramattha-nicchaya vihaNNuNA jayaNa-paDaNa-jutteNa / katthai asajjamANeNa havai mokkho suhaM gaMtuM // 1587 jaM pi ya bhaNaha kaivae vAse tA bhuMja kAma-bhoge tti / . estha vi dIsai doso aniyaya bharaNAure loe // 1588 jaM nasthi koi loe maccUo bala-niraMbhaNa-samattho / to puvvameva niyamo akAlahINaM gaheyavvo // 1589 eyANi ya aNNANi ca sasthAha-sueNa jaMpamANeNaM / ammA-piyaro sayaNo ya tattha paDisehio savyo // 1590 saha-paMsu-kIlaNehiM ya nijateNokyAra suhA (?) / teNa vayaMsA vi kayA savve paDisehiya-nirAsA // 1591 taha vi na icchai hAuM amhe tava caraNa-nicchae do-vi / avi so vi satthavAho ghariNI putta-ppivAsAe // 1592 piya vippaoga-dUsaha-jammaNa maraNa-bhaya viduyA ete| chaMdeNa careMtu tavaM to tattha bhaNiya (?) bahu-jaNehiM // 1593 kAma-guNa-parammuha-mANasassa tava caraNa-karaNa turiyss| jo kuNai aMtarAyaM so mitta-muho amitto tti // 1594 to taM vayaNa-kalakalaM jaNassa soUNa tattha satthAho / aNumaNNei akAmo pavvajjaNaM amha (?) // 1595 kAUNaM karayala saMgamaM ca bhANIya Ne. duyagge vi| nittharaha viviha-niyamovavAsa-garuya samaNa-dhammaM // 1596 jammaNa maraNa-taraMgaM nANA-joNi-parihiMDaNAvataM / aTThaviha kamma-saMghAya-kalusa-jala-saMcayaM saMdaM // 1597 piya-vippaoga-vilaviya-mahAravaM rAga-mayara-parivariyaM / / saMsAra samuddamiNaM jaha taraha tahA kareha tti // 1598 evaM guNa-saMvAho satthAho bhANiUNa pADei / pAesu bAlaya ne (?) nayarimaigamaNa-kaya-maI so // 1599

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taraMgalelA 201 thatAM, yogya samaya mATe thaMbhyA vinA, pravrayA levI joIe, nahIM te kALa sahasA AyuSyano aMta ANaze. (1586). e pramANe paramArthanA ane nizcaya nayanA jANakAra mATe, yatanA vALA mATe ane kazAmAM paNa Asakta na thanArane mATe mekSaprApti saraLa bane che. (1587). vaLI je tame kaho cho ke keTalAMka varasa kAmaga bhogavI le, te temAM vadhe e che ke ekAeka AvI paDatA maraNane bhaya jagata para haMmezAM toLAyelo che; jagatamAM evuM koI nathI, je mRtyunA baLane rokavAne samartha hoya. mATe kALa-akALane vicAra karyA vinA ja tarata pravajyA grahaNa karavI ghaTe." (1588-1589). sAtha vahe anicchAe ApelI anumati AvAM AvAM vacano kahIne sArthavAhaputre te veLA mAtApitAnA tathA anya sau svajanenA virodhane vA. (1590). bacapaNamAM sAthe dhULamAM ramelA, vivekI (8) mitronA virodhane paNa vArIne pravajyA levA tatpara banelA evA teNe temane nirAza karyA. (1591). he gRharavAminI ! A rIte ame baMne tapazcaraNa mATe nizcita hovA chatAM, tIvra putrasnehane kAraNe sArthavAhe amane javA devA na IcchavuM. (1592). eTale aneka lokoe tene samajAvyuM, " priyajanano viyoga, janmamaraNanI asahyatA vagere bhayathI DarelAM A baMnene temanI IcchAnusAra tapa AcaravA de. (1593). jemanuM mana kApabhegathI vimukha thaI gayuM che, ane je tapazcaryA karavA mATe utAvaLe thayo che tene aMtarAya karanAra mitrarUpe zatrunuM ja kAma kare che." (1594). A pramANe lekenAM vacanono kolAhala sAMbhaLIne sAthe vAhe anicchAe amane prajyA levAnI anumati ApI. (1595). hAtha joDIne teNe amane kahyuM, " vividha niyama ane upavAsane lIdhe kaThina evA zramadharmanuM tame saphaLatAthI nirvahana karajo. (1596). janmamaraNarUpa taraMgavALA, aneka yunimAM bhramaNa karavArUpa vamaLAvALA, ATha prakAranA karmasaharU5 malina jaLasamUhavALA, priyajananA vige karAtA vilAparU5 garjanavALA, rAgarUpa magarothI gherAyelA vizALa saMsAra samudrane tame tarI jAo tevuM karo." (157-1598). e pramANe kahIne, nagaramAM pAchA pharavA icchatA guNavAna sArthavAha...pagamAM pADavA. (1599).

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..taraMgalIlA bhANIya gahavaI vi ya saddhamma caraNamAruhemANA / ghatthA(?) jattha bahu-dukkha-saMkaDAo kuDumbAo // 1600. abhinikkhaMtA khaMtA ya pema-baMdha-niyalehi ummukkaa| uvasaMta-rAga-dosA sama-suha-dukkhA sumuNI jAyA / / 1601 dhaNNA kalatta-gottIhiM niggayA pemA-baMdhaNa-vimukkA / . avagaya-mANa-kohA caraMti dhammaM jiNakkhAyaM // 1602 icchiya-visaya-suha-nivesaNastha nivvuya-maNA navari amhe / na caemo nissarilaM moha-niyala-baMdhaNa-nibaddhA // 1603 eyANi ya aNNaNi ya bahUNi tava-niyama-teya karaNANi / bhANIya sudachu paramattha diTThI-dhammo tahiM seThI / / 1604 dehatara-saMkaMti vya tattha ne soga-gahiya-hiyayAo / sasura-ghara-kUla-dharAsaNaNIu mahilA parugNAo // 1605 tAhi ya paura-vilaviya-kaluNAhi duhiyAhi rovmaanniihiN| AvarisiyA va aMsUhi tassa bhUmI ubavaNassa // 1606 aha sehi-satthavAhA s-mhil-mitt-jnn-bNdhv-smggaa| ghettUNa bAla-kaNNe nayarimaigayA paroyaMtA // 1607 .. tammi ya jaNa-halabole pecchaya-pacchAiyaM tayaM samaNaM / amhesu lagga-diTThI seTThI vimaNo udacchIya // 1608 savvo vi vANiya(?)-jaNo saMta-paricAya-vimhio amha / / dhammANurAga-ratto jeNAgayameva vakkato // 1609 aha tattha samaNa-lacchI-samassiyA rUviNI khama cceva / gaNiNI guNa-saMgaNiNI taM vaMdiumAgayA samaNaM // 1610 sA ajja-caMdaNAe sissA tv-niym-naann-pddipunnnnaa| . . vaMdai ya sA suvihiyaM sa-parivAraM tayaM samaNaM / / 1611 bhaNiyA ya kappa-guNa-jANaeNa teNa samaNeNa sA gaNiNI / samaNI pAvassa samaNI hou imA sissiNI tumhaM // 1612 to tIe viNayAyAro AyAro maddavattaNa-guNANa / khamaNantaNovayAro icchAkAro kao tassa. // 1613 teNa ya bhaNiyAmi ahaM vaMdasu aha teM pavattiNI ajjaa| paMca mahavvaya-dhAraNa-daDha-vvayA suvvayA gaNiNI // 1614

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20ke taraMgalelA sa svajanoe lIdhelI vidAya zreSThIe paNa kahyuM, "jeo sAcA dharmano ane tapazcaryAno aMgIkAra kare che, aneka duHkhothI bharelA kuTuMbane tyajI daIne nIkaLI paDe che, premanI beDIomAMthI chUTI jAya che, rAgadveSanuM zamana karI sukhaduHkha pratye samabhAva keLavIne kSamAvAna muni bane che, panIrUpI kArAvAsanA baMdhanamAMthI mukta thaI jAya che, mAna ane dhano tyAga karIne jine upadezelA dhamane Acare che, temane dhanya che. (1600-1602). yatheccha viSayasukha bhogavavAmAM amAruM citta rAcatuM heIne, mohanI beDIomAM jakaDAyelA evA ame te saMsAratyAga karIne nIkaLI javAne azakta chIe.' (16 03). dharmanuM sAcuM svarUpa jene barAbara vidita hatuM tevA chIe te veLA tapa ane niyamanI vRttine tIvra karanArA AvAM AvAM aneka vacano kahyAM. (16 04). mArA sasarAnI ane piyaranI saMbaMdhI strIo, jANe ke ame eka deha tyajIne bIje deha dhAraNa karI rahyAM hoIe tema, zekagrasta haye sadana karavA lAgI. (16 05). du:khI thaIne atyaMta karuNa vilApa karatAM raDI rahelI evI te strIonI (athuvarSathI) te upavananI bheya jANe ke chaMTAI gaI. (1606). te pachI chekI ane sArthavAha strIo, mitro, bAMdhavo ane bALabaccAMne sAthe laIne raDatAM raDatAM nagarImAM pAchA pharyA. (16 07). lokenA kolAhala vacce, kutUhalathI jenArAonI bhIDamAM gherAyelA te zramaNanAM darzana zreNInI daSTi amArI upara maMDAyelI hoIne teNe viSAdapUrNa citte karyA hatAM (2) (1908). bIjA badhA saMbaMdhIo (?) paNa, ame karelA chatI samRddhinA tyAgathI vismita thaIne, dharma pratyenA anurAgathI raMgAIne, jema AvyA hatA tema pAchA gayA. (16 09). suvatA gaNinInuM Agamana taraMgavatInI paNa e veLA zramaNalamIthI yukta, mUrtimAna kSamA samI, eka guNavAna gaNinI te zramaNane vaMdavA AvI. (1616).. tapa, niyama ane jJAnathI paripUrNa te gaNinI AryA caMdanAnI zikhyA hatI. teNe te suvihita zramaNa ane tenA parivArane vaMdana karyA.(1611). zAstravidhi jANanAra te zramaNe te gaNinIne kahyuM, "he pApazamanI zramaNa ! A tArI ziSyA thAo." (1612). eTale teNe mArdava guNanA AcAraNarUpa, zramaNapaNane upakArarUpa vinayAcAra karIne potAnI saMmati darzAvI. (1613). pachI zramaNe mane kahyuM, pAMca mahAvrata dhAraNa karavAnA daDha vratavALI A suvratA gaNinI tArI pravartinI AryA che, to tene vaMdana kara." (1614). eTale mastaka para hAtha joDI, vinyathI mastaka namAvI,

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taragalAlA to tattha viNaya paNamiya-muddhANA matthae Thaviya-hatthA / nevvANa-gamaNa-turiyA ya tIe pAesu paDiyA // 1615 phuDa-visaya-maNa-ggAhI tIe ahaM susamaNIe AsiTThA / nitthara duccara cariyaM sAmaNNamaNuttaramiNaM ti // 1616 dhammovadesa-paMthassa desaNe kevalaM tuhaM amhe / jai kAhisi kallANaM pAvihisI mokkha-paha-gamaNa // 1617 to taM bemi susamaNi bhIyA kAhAmi tumha vayaNaM ti| jammaNa-maraNa-paraMpara-karassa saMsAra-vAsassa // 1618 to taM uttama tava saMjaDDhiyaM jaliya-jalaNa-sarisovamaM / vaMdAmi viNaya-suDhiyA tava-saMjama-desiyaM sAhuM // 1619 taM ca gaya kAma rAgaM tattha paraM ceva stthvaah-suaN| vaMdittu aigayA haM ajjAhi samaM taM nagariM // 1620 tattha bahu-phAsuogAsa-vihAraM mahiliyA suha-payAraM / koTThAgAramanissayamatImi ajjAhiM tAhi samaM // 1621 tavaNijja-cakala-nibho patisAmiya(?)-teya-maMDalo jaao| tAhe nahyala-tilao pacchima-saMjha gao sUro / / 1622 tattha ya gaNiNIe samaM Aloiya-nidiyA paDikkaMtA / dhammANurAga-rattA gayaM pi ratti na-yANAmi // 1623 aNNa divasammi ya tao satthAha suo ya so ya gnni-vsho| aNieya-vAsa-vasahI viharisu mahiyala-talammi // 1624 gaNiNoe sagAsammI gahiyA sikkhA mae vi duvihA vi / tava caraNa-karaNa-nirayA veragga-gayA ahaM ghariNi // 1625 evaM vihAra vihiNA viharatAo ihaM samAyAo / chahassa pAraNAe ajjAhaM niggayA bhikkhaM // 1626 evaM ca pucchiyAe tumae savvaM mae tuhaM kahiyaM / suha-dukkha-paraMparaya iha-para-loe jamaNubhUyaM // 1627 evaM pasAhiyammI taraMgavaiyAe tIe samaNIe / citei tao ghariNI kaha dukara kAriyA esA // 1628 evaMviha-tAruNNe evaMvihAe deha sevAe / evaMvihe vihave evaMviha dukkara-tavo tti // 1629 to bhaNai seTi jAyA bhayavai icchA(?)maNuggamiNaM ti / jaM kahiya' niya cariya khamaha ya taha kilesaviyA // 1630

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taraMgalelA 205 nirvANa pahoMcavAne Atura banelI evI huM tenA pagamAM paDI. (1615). manathI dareka viSayanuM spaSTa grahaNa karatI evI te prazasta zramaNIe mane AziSa dIdhI, "A uttama, paNa kaThina AcaraNavALA zramaNajIvanane tuM saphaLatAthI pAra kara. (1616). ame to kevaLa tArA dharmamArganA upadezaka chIe. tuM je te pramANe AcarIza, te mokSamArge laI janAruM kalathANa tuM pAmIza." (1617). eTale meM te prazasta zramaNane kahyuM, "janmamaraNa paraMparAnA kAraNarUpa saMsAravAsathI huM bhayabhIta banelI hevAthI tamAruM kahyuM avazya karIza. (1618). gaNinInI sAthe nagaraveza zAsrAdhyayana ane tapazcaryA te pachI uttama tapa ane saMyamathI samRddha, prajavalita agni samA tejasvI, ane tapa ane saMyamanA mArgadarzaka te zramaNane vinayathI saMkucita banIne me vaMdana karyo, (1919). te pachI kAmavRttithI mukata banelA te sArthavAhaputrane vaMdana karIne meM zramaNInI sAthe nagarImAM praveza karyo. (1620). tyAM te AryAnI sAthe huM viharavAyogya aneka acitta pradezavALA ane strIone haraphara karavA mATe anukULa evA kekAgAramAM anAsakatapaNe gaI. (16ra1). te veLA tejomaMDaLa vilAtAM suvarNanA goLA sAme banele, gaganatilaka sUrya pazcima saMdhyAe pahoMcyo. (1922)te sthaLe gaNinInI sAthe meM Alocana, pratikramaNa ane duSTha niMdA karyA dharmAnurAgathI raMgAyelI heIne mane rAtrI kayAre vItI gaI tenI khabara paNa na paDI. (1623) bIje divase te zramaNanI sAthe sArthavAhaputra dharatI para arithara raheThANamAM vAsa karatA tyAMthI vihAra karI gayo. (1924). he gRhasvAminI ! te gaNinInI pAsethI meM baMne prakAranuM zikSaNa lIdhuM. tapazcaryA ane anuSThAnamAM nirata banIne huM vairAgyabhAva pAmI. (1625). vihAravidhi pramANe vihAra karatAM ame ahIM AvI pahoMcyAM, ane Aje chaThanuM pAraNuM karavA huM bhikSAe nIkaLI. (1626). vRttAMtanI samApti : zrotAone vairAgyabhAva tame mane pUchayuM eTale A pramANe je kAMI sukhaduHkhanI paraMparA meM A leka ane paralekamAM anubhavI te badhI meM kahI batAvI. (1627). e pramANe te taraMgavatI zramaNIe potAnuM vRttAMta kahyuM eTale te gRhasvAminI vicAravA lAgI, "aho, kevuM kaThina kArya ANe karyuM ! (1628). AvI taruNa vayamAM, evuM dehasukha ane e paibhava hovA chatAM AvuM duSkara tapa karI rahI che ." (1629). pachI te zeThANIe kahyuM, "he bhagavatI ! tame pitAnuM carita kahIne amArA para bhAre anugraha karyo. tamane kaSTa ApyA badala kSamA karo. (16 30). e pramANe kahIne dustara bhavasAgarathI bhayabhIta

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206 taraMgalolA bhaNiUNa pAya-vaDiyA bhIyA bhava-sAyarA duraMtAo / bhaNai kimamhaM hohI khuttANaM visaya-paMkammi // 1631 moha-cchaNNA amhe tumhaM cariyA sudukkarA ajje / tA taha kahesu amha jaha saMsAre na hiMDAmo // 1632 to bhaNai taraMgavatI kAuM na cayasi saMjamaM jai vi| tA kuNa gihattha-dhammaM jiNa vayaNe nicchiyA houM // 1633 soUNa ya sA evaM vayaNaM ajjAe amaya-sAramiNa / hiyaya dharei haTTa aNuggahaM maNNamANIo // 1634 dhammammi laddha buddhI tattha ya saMvega-jAya-saddhA ya / sIla-vvayA guNavaehi samaM gahetthA ya // 1635 abhigaya-jIvAjIvA je ya subhA jiNa-sattha-payatthA(1) ghacchIya aNuvayAI sIlANi vayANi ya bahUNi // 1636 sesA vi ya taruNIo savvA soUNa kahamiNaM savvaM / daDha-saddhA jiNa vayaNe jAyA saMvega-paDivaNNA // 1637 khuDDIe samaM ajjA vi tattha ghettUNa phAsuyaM bhikkhaM / / jeNAgayA paDigayA saMjama tava-joga-guNa-dhArI // 1638 saMbohaNattha-heDaM akkhANamiNaM pavaNNiya tubhaM / avaharau duriyamakhilaM houya bhattI jiNidesu / / 1639 hAiya-purIya gacche sUrI jo vIrabhadda-nAmo nti / tassa sIsassa(?) lihiyA jaseNa gaNinemicaMdassa // 1640

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taragalAlA 207 anelI te tenA pagamAM paDIne kheAlI, 'viSayapakamAM ame kheDUtelAM hAIne amAru zuM thaze ? (1931). he ApyuM ! eka teA ame menAhathI gherAyelAM chIe, teA khIjI khIju, tamArI cA~ atyaMta duSkara che. teA paNa amane evA kAMI upadeza Ape, jethI amAruM' sasArabhramaNu aTake.' (1632). eTale tara MgavatIe kahyuM, jo tame saMyama pALI zake| tema na hA, te| jinavacanamAM zraddhA rAkhIne gRhasthaSamanuM pAlana kare.' (1933). AryAMnuM amRtanA sAra samu` A vacana sAMbhaLIne tene anugraha gaNI te strIoe tene saha hRdayamAM dhAraNa karyuM. (16 34). e pramANe dhabuddhi pAmavAthI sa`vegamAM zraddhA pragaTatAM, teoe zIlavrata ane guNuvrata lIdhAM. (1635). jIva, ajIva vagere jainazAstranA padArthonuM jJAna pAmIne tee zubhAzayavALI banI, ane temaNe aNuvrata tathA aneka zIlavrata svIkAryo. (1636). khIjI badhI taruNIe paNa A sa` kathA sAMbhaLIne jinavacanamAM dRDha zraddhAvALI banI ane sa Mvega bhAva dharavA lAgI. (16 37). sayama, tapa ane yeAganA guNu dharatI te Aryo paNa anya nAnI zramaNIenI sAthe tyAMthI acitta bhikSA laIne, jyAMthI AvI hatI tyAM pAchI gaI. (16 38). graMthakAranA upasa'hAra medha ApavAnA hetuthI A AkhyAna tamArI pAse meM vyu` che. tamAruM badhu tadu dUra thAe, ane tamArI bhakti jiteMdra pratye hA. (1639), sakSepakAranA upasa'hAra hAIyapurIya gacchamAM vIrabhadranAmanA sUrinA ziSya (?) temica draSNuinA ziSya yo A kathA lakhI. (1940). Wo

Page #186
taraMgalolA' nI gAthAonI AdhAkSara anusAra sUci aie bhoyaNa-kAle 179 ai-nibiDa-baMdha deg 1144 aIva-ruNNAyaba 969 akkhara rUviya-rUvaM 753 757 'akkhevaya-saMdhi0 1428 agaNiya paDiyA 1020 agdhAi suNai 1330 acayaMtI gaMtu je 1081 acireNa amhe 886 acceUNa vaData 1185 acchaI tujjha samAgamadeg 693 accharasA-rUvAo 221 acchahu amhANaM 1045 acchauM phaliha-sariccha' 1093 acchAmi ya pecchaMtI 162 acchAmi ruNNa-piDiya deg 1032 acchIo virahejjA (?) 1434 acchINi ya mettAhe 799 acchIhiM viMcayAhiM (2) 811 accheppo vi samANo 1548 accheraya-pecchaNake 1301 acchodaga-paDahatya 1092 ajja pio dadravyo 805 ajja vihaM upekkha 748 ajjAe kaMti-jutte 49 aDavIo niggamaNaM 1234 aNukaMpAe nimittaM 481 aNumaragato gayA 608 aNumaggAo ya 201 aNumANidiya-gejjhe 1104 aNuvattaNa pattadaThe 587 aNuvAeNa duhaMto 777 aNusarisa-kayAoM 111 aNuharai ya lAyANa 306 aNNaNNa-naisu 314 aNNatto mucchato 1334 aNNa-divasammi 1624 aNNa suvaNNa-vara deg 1202 aNNANa-timira 0 764 aNNANa-rukkha gahaNe 1358 aNNehiM puvvataraya 929 aNNehi me piyayamo 930 aNNoNNamaNuvayAmo 312 aNNo ya jo jaNo me 1227 atirega-siDhiladeg 1102 ativegAgaya 0 1080 attANamasaraNANaM 1071 attANaM attANaM 373 attha-parihINa deg 1111 atthi bahu-sAsa deg 293 asthi visAla deg 10 atthi samiddha-jaNa deg 14 apavAhassa ripUNa 633 aparissama deg 1556 appa-kama-kamma0 1029 adhpankaya-dosa 1221 appa-cchaMda-suheNa 1172 appa-parivAra-sahiyA 416 apAhiyA vaNappAhiyA 668 amahiya-hiyaya deg 131 abhaMgaNa-parimaMDaNa 0 1160

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taraMgalAlA 209 abhigaya-jIvAjIvA 1636 abhinikakhaMtA khatA 1601 abhivAyaNa-kraya pUo 734 amara nara-jakkha 0 1181 ammAe tao bhaNiyaM 4 19 ammAe tAeNa 733 ammAe viNNavio 173 ammA-kahie nAyammi 423 ammA-piI hiM sahiyA 467 ammA-piUhiM(?) samaM 587 ammA-piUhiM 1574 ammA-piyaro bhAuya deg 1580 ammA bhaNai visaNNA 406 ammA sAsUya ya 1225 amhaM aNuggahatthaM 1076 amhaM taM maNa-coro 962 amhaM do-vi kula-gharA 1247 amhaM pi bhAgadhejjehiM 813 amhaM vimhaya-heLaM 154 amhe ya mirikkhaMto 989 amhe lattaNa deg 1099 amhe vi paDidAramni 487 amhehiM necchiyauM 1047 ari-mittodAsINeNa 978 arUya(1)-rUya-lAyaNNa deg 953 avagaya-mANa-koho 1506 (tattha) avagAhiMUNa 1094 avayariUNa ya to ha 380 avayAsiyA ya 637 avayAseUNa piya 908 avayAseUNa ya NaM (1) 751 avayAseUNa ya ma 170 avasara akAla deg 706 avi kusalaM satthAho 1125 avi nAma cakAvAo 582 aviyaNhummAhiya 895 avi haM deha-vicattI deg 922 aveyabiMdu aMjaNa deg 505 avbattaya maMjulaya 113 avvIkaNe (?) ya ahaM 636 asaNa-kaya kaNNapUre 1085 asamikkhiya-turiya deg 778 asi-laTThie 1442 asi-satti-kaMDa 0 944 aha aNNayA kayAI 132 ,,, kayAI 315 " " " 1397 " " " 146 aha amhe saMbhaMtA 1223 aha ei so vaNayarI 360 aha evaM amhANaM 1050 aha ghariNi pattaya 750 Aha ciya hu ahaM 881 aha jaI vi na ta 394 aha tattha niyacchAmo 860 aha tattha samaNa deg 1610 aha taM dhamma-guNa-nihiM 1309 aha tAo karamarIo 1041 aha tAva vavagaya-bhao 871 aha tAhiM pucchiyA 82 aha timira-nivaha-sAmA 1051 aha teNa ya uDDINA 1405 aha tehiM pucchiyA 1086 aha dhoya-hastha muhayA 1151 aha niyao gahadeg 1283 aha paNabhiUNa 1139 aha puNa eva bhaNaMti 773 aha puNa saMsAra deg 80 aha bhaNai ceDiyA 825 ,, takarI 1067 ,,, piyayamo 836 aha bhaNati puNo 826

Page #188
210 taraMgalolA AgiTThi-ciMdha-paTTa 206 Abaddha-paMjali 1209 abaddha.malla-dAmA 1293 AbharaNa-vasaNa 0 207 aha majjaNa-maMDaNa deg 404 ahamavi appa-taiyA 226 gacchAmi 1068 " taM pecchAmI 833 to saMbhatA 828 nayari0 410 paNAsagaM 1135 ya jANadeg 1200 ya ta uvagayA 690 " samavaiNNA 231 / / aha maM aNupAlaMto 1082 ahacaM aNaMtasbhave 1377 ahayaM kAsava-putto 703 " khu mayaNa-sara deg 821 ca ihaM pattA 626 " ca bhAugANaM 1226 " pi hAiUNaM 134 " pi tattha 438 " pi sahI hiM 126 " pi sahIhiM 205 " bhaNAmi ghariNI 282 " vacchapurIe 1072 aha rUva-vimhiya-maI 69 ahavA kiM me 54 ahavA citta-viyAro 436 aha samaya-niuNa deg 1317 aha seTThi-satyavAhA 1607 aha so kummAsahatthI 1122 aha so sAmiya-bayaNaM 993 aha hariya-patta-sAmaM 1194 aMka. paraMpara-bUDhA 112 asAvasatta-tubo 335 asu-vilibbilaDaM 937 aMsUNi ya me puchai 273 aMsUhiM dhovamANI 1015 AgArehiM ya ahaya 878 AbharaNa velAya 855 AbhUsaNujjhieNa 35 AmaraNata-niraMtara 307 AmaMtiyA ya 1165 Amisa mcch| 514 AyaMba-rUDha-maMsU 333 AyaMbila-vaya deg 453 AyAriMgiya-bhAve hi 491 AyAsa-talAe 543 Arakkhiya-mahayarae 415 AraMbhamANassa phuDe 1021 ArUDho mi paiNNaM 598 Arogga kosalaM 759 AvaDiya-soga-hiyao 499 AvataMtA va jahA 869 AvANayammi kehiM 1019 AsaNNa-niddha deg 1198 AsaMpasu sIhA deg 535 AsA-pisAya deg 393 AsIya(1) samuha-paMDara deg 1206 ikkhAya-rAya-vasabho 1498 icchati jaMta 843 IcchAmi jANilaM je 75 icchAmi vavasiuM 1511 icchiya-cisaya 1603 iTi-samiddhI-guNa deg 1171 iTTI gArava-rahiyA 83 iNamo jaha bahu-divase 940 iNamo juvANa-baMdi 957 iNamo ya kaluNa deg 615 iNamo ya cakkacAI 572

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taraMgalolA 211 iNamo ya teNa 749 iNamo ya majjha 1460 iNamo ya vAya-payaliya 0 106 iNamo ya sarasa-kesara deg 571 iNamo loe vi suI 497 iya asthi bharahavAse 86 iya ghariNe leha deg 767 iya tAsi niggamaNaM 204 iya tIe siTTha-metto 628 iya bhANiUNa ya 437 iya bhANiUNa 411 iya me ciMtA jAyA 524 iya raiya-akkamekkadeg 313 iyarANa hiyaTThAe 9 iya savaha-pariggahiyA 287 iya seTTiNIe 1281 iya haMtIya sa-karuNa 402 iha nANA-bhava deg 1361 iMdiya-guNa-saMjuttaM 1319 iMdiya-sarIra deg 1354 isA-rosa-virahie 264 IsIpabhArAe 1364 IsovasaMta-sogA 654 uio baMdhuvajIvaya deg 625 uio ya viliMpato 531 uuya(?)-puppha-samiddha 137 ukkuTTi-hasiya deg 1053 ugga-uvasagga-sahaM 1311 uggAyaI vva mahuyari deg 258. ugghADa-kareNa ya 1140 uccattara(?)-maMsorU 332 uccA-daDha-ppahArI 1378 ucchAha-nicchiya-matI 794 ujjANa-gamaNa deg 193 ujjANa-paumasara 0 725 udaTeUNa tatto 270 uDDAri dUsa-mahuyari 0 540 uDDAviyA aNegA 327 uDDetI ultI 353 jaNhaM viNissasaMtI 63 upahANi nissasaMto 728 uttama-kula-pasUo 424 uttammaMtAu 1557 uttuMga-dhavala-pAyAra deg 227 uppADa(?)nihiya-metAM 156 ubhaDa-vayaNA thaddho 696 ubhao tikakhaggAo 456 ubhao-pAsa-samuTThiya deg 1207 uvaoga-joga-icchA 1326 uvagaya-NhANa-pasAhaNa deg 651 uvagaMtUNa ya pAe 1505 uvagRhaNa-pattaThA 998 uvaniggayA mi sahasA 208 uvayAra-bharakatA 1238 uvariM aNuttarANaM 1362 uvari pi hidhemANA(?) 328 uvavAsa-dANamaiya 465 ussaviya-karassa 326 Uru-niraMtara-kopara deg 768 eeNa kAraNeNaM 61 " " 579 ee puvva-kayANaM 400 eeha sattivaNNaM 229 ekka-samaeNa vaccai 1360 ekkaMgiya pija 1553 ekkeNa tattha bhaNiya 616 ekke dhavalaghare 939 ekottha navari doso 1489 egattha bhaNai corI 956 ete ajjhavasANeNa 1339 ,, aTTa vihANAe 1344 .

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212 ete aNNeya bahu 1304 ete aNNe ya bahU 1356 ete aNNeya bahU 1066 ete ya jala-taraMge 287 etesiM akkayara 434 eto hu maMtabheo 854 eya maha ceDiyAo 224 eyammi desa-kAle 135 316 553 31 841 "3 evaM khu niravasesaM 281 jahAnubhUya 597 627 dr " " " " " " " "" " " " dw "" " " " dr " " " " " 33 mahaM 1040 ya se 1261 92 " eyANi ya aNNANi 278 " nisamma vayaNaM 42.2 612 9.20 1044 dd ". " " dw " vijANamANA 77 vicitayaMtI 369 suvaNaM 409 ahaM 736 pio 845 "" " "> dr "" 17 666 875 976 1018 1091 1241 1259 1549 " 33 rd "" 2. "" " " 22 1590 1604 eva kayabhimpAeNa 1475 kahie tIe 797 paramattha 1587 bhaNata samaNaM 1368 " 33 "" ," " 19 "" " " " " mati dhAretA 1483 " evamiha loya. jattA 1583 evamha tattha corehi 931 eva ciMtema 584 "" " "" "" 21 evaM aiNijjaMte 955 kabhio 738 kayabhippAyA 55 rw >> " d' " "" 33 " " " " bhaNio e 716 bhaNiyammi tANa 157 tuhA 81 " bhaNiyA nilakkA 936 " gae 669 " bhati ya sahasA 536 ya pecchAmi 483 samaicchai 1446 suddeNa gao 1294 kaya saMkapeNa 1404 kira Disiddho 652 guNa-saMvAha 1599 ca pucchiyAe 1627 ceDIe samaM 781 sAhiyammI 1628 pieNavika 1307 bahu vilavaMtI 926 bhanio maNasA 883 maMtaUNa 941 vilavaMtIe 379 evaMviha-tAruNNe 1629 evaM vihAra vihiNA 1626 saMgovaMgo 1516 vitthariyattha' 1286 taraMgalelA

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taraMgalAlA 213 evaM saMgovago 1516 " saMdarisaMto 1303 1, sA vara-bAlA 1468 ,, sAhatIe 384 ,, siNehenvasa deg 397 ,, suvirai deg 215 ,, suvihiya-vayaNaM 1539 ,, souNa amhe 1:21 , soUNamhaM 1543 ,, soUNa ahaM 653 " " , 1012 " , " 1503 ,, pio 1025 , , mahaM 992 " " ,1143 1, soUNaM aha 603 esa iNamo ya kaluNaM 574 eso kira devIe 990 eso puNa aNNa deg 1403 eheha kumAri 211 oyaramANo ya nadi 569 orAlie sarIrammi 1342 oruNNa-loyaNAo 1035 orunnaya-taMbaccho 719 olutta va sirigharaM 934 kaivaya-diNANa tatto 1288 kaIvaya-divasesu 1245 kaccAINIe ThagaNaM 947 kaDi-mAya-lagga deg 343 kaNagaM-kaNNA-go. 471 kaNayamaya-putta deg 115 kaNaya-silAyala deg 5555 kaNNa-duvAramahagaya 285 kaNNa-maNa-nevui deg 1508 kaNNa rasAyaNa-ruehi 311 kaNNA ceva sakaNNA 119 kaNNA-nadI uvagayA 827 kattima-avigaliya deg 184 katthai kulayAI 6 kamma jassa pavAso 647 kamme siddhI vijao 1011 kaya-paaMtA sNt| 1152 kaya pAya-ssoyANaM 1149 kaya bhaMga-maliya deg 183 . kayalI-gharae tAlI deg 235 kaya-vaMdaNamAlIyA 1197 kallaM kira ujjANaM 188. kavilAsa-tuMga-sihara deg 1189 kavva-suvaNNaya deg 4 kahagassa u vIsaMbhaM 1267 kaha te eya pattaM 592 kaha maNNe kAyavvaM 614 kahio me AhAro 428 kahiya' jahANubhUyaM 11.46 kaMThe gholira-vAyA 77 kaMtIe puNNa-caMdo 93 kAuM ya tattha majjhaM 1033 kAUNa aMjali sA 138 kAUNa karayala 1596 kAUNa ya kiti deg 1313 kAUNaM vavadesaM 822 kAo vidhAha-missaM. 963 kAo sabhAva-vacchala deg 1034 kAma-guNa-parammuha deg 1594. kAma-paripIDiyaMga 730 kAmavasA dukkhattA 786 kAma-sara-tikkha 780 kAmeNa-caMDa-kaMDa 723 kAyaggI kira saMto 180 kAyaMca-kuMDalA 296 kAlaM taM appaM 1291 kAha samaNattaNaya 396

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214 kAhAvaNaga- sahassaM 1163 hi sudda niSNaya kiM ca suhaM aNubhUya 74 5.61 kiMci mahaM kAyavvaM 413 kiM jaMpieNa bahuNA 721 kiM te na suya-puvvo 704 kiM te bAhara 426 kiMnAmao jaNavao 1087 kiM nAmassa ya piuNo 72 kiM puNa deho 359 kiM vajje (?) to vi 1027 kiM sAhasamerisaya 1563 kiM hojja payAvaraNA 45 kIsa tume sA nIya 1284 kosa na hohI 1394 kuTTema ya paTTe 1016 kusuya vaNa* amaya 0 449 kummA sahatthitRRNa 1147 kummA sahatthi kahie 1193 kummAsahatthi pesiya kummA sahatthiyassa 1244 kula caMda viSaya * 711 kula- dhamma-vayA 1386 1416 1156 "3 33 :) kula- vavadesA 776 kula-vasassa padIvo 101 kula sIla pacaya * 632 kei para-dAra bhIrU 974 keI baMbhaNa-samaNe 1435 keI bhajaMti corA 972 keI yadu-goDiya keI ya ekamekassa 966 keI ya pAyacAreNa 546 -citaM kiM 1569 kerisao AhAro 427 kesa - kalAve kusumANi 1306 547 taraMgalolA o ke naggapakkha (?) 308 O kokaNada-kumuya 256 komAra-bhayArI 23 koi puNima 466 ko saMbi. sIma-mauDa 1195 kosisa - nisarisa 984 khagaM gavaya - kuraMgaM 1389 khaNamaci na hu jIvejjA 446 khaMdheNa va sIseNa 1509 khaMbha-saya-saNNiviTTa 1491 khaMbhassa dejja phari 973 khippa - tavaNijja-kaMtI * 981 khIreNa sitta- sukaTTa 182 khuDDIya paNA 40 " samaM ajjA 1638 khelaNayA kira 109 khoma-paDa-dhavala 261 gacchaMtu ya se bAle 919 gaNiNIe sagAsammI 1625 0 gabbha-puNabbhava 1500 gayaNa- sarassa miyaMko (?) 898 0 gaya-vasaha bhavaNa 515 havAi i 142 gahabai- satthAhaNaM 1229 gahiyAya uttara 1555 gahiyAvaraNa-paharaNo 1059 ( jA ) gaMgasalilassa ramaNI 661 gaMgA-gaNa-taDu 907 gaMgA - tamasa samAgama O 1155 gaMgA - taraMga- raMgiNi 586 gaMtUNa ciraM taha 1061. gaMtUNaya to amhe 1089 gaMgheNa sUio me 162 gaMbhIra-susarIyA 37 gADha- ppahAra-veyaNa gADhamavagUhiyAe 891 340

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taraMgalolA gADhayaraM bAhiM 994 giNhati ya savisese 197 giNhati viviha-rAge 196 giri-kolaMba 0 943 guru-guru-gurussa 382 gUDhaM pi accamANAI 840 goula-payAra-maliyA 1083 go-mahilA-baMbhaNa 0 9 / ghariNIe vi ya 64 dhittaNa kaMTa-hAro 418 cakkAya-jamala-jUhAI 298 cakAya-juyala-pecchaNa deg 388 cakAya-juvalaya 0 564 cavabAvalya deg 868 caMDAla-muTThiya deg 1353 caMdaNa-rasa-parisittaM 345 caMdo caMdaNa-paMko 1296 caMpAe avara 0 1372 kAMpA nAma puravarI 1459 citta jaro(?) maNahAri 575 citteNa imaM maNNe 774 cira-pariciya deg 176 citA-veyaNa-saNNA 1327 ciMtijjamANa-kAmo 713 ciMtebhi aNNa-purisaM 523 ciMtemi u purisa deg 1412 ciMtebhi kiM nu 1096 citemi khINa-dabA 1136 citami ya tattha maha' 1257 ciMtemi hoja vigyo 737 caMDIe vayaNa-kamalaM 635 caMDIe samaM kayalIdeg 103 cora-gaNa-suhAsaMgo 1437 corehiM ya rayaNANa 1451 chauuya-puSkadeg 1487 chaNa-divasecchaNa 0 1115 chattIsa pi samattA 1514 chappaya-gaNa-paya deg 168 chArosahi-jogehiM 155 chaMdeNa sattva-sAraM 927 jai eva vavasiya 921 jai kAma-saruddavio 655 jai gahavai na dAhI 620 jai gahavaissa 731 jaI cakavAya-jAtI0 664 " , ,, 714 jai tA tirikkha-joNi 656 jaI tAva erisaM 46 jai tAva kUra-kammo 1523 jaI nara(1) aNNa desaM 846 jai na vihatthihisi 503 / jai necchaha viNivAya 1531 jaI piyayamassa 795 jai me kahiM ci vi 599 jai me hojja kahaMcI 392 jai vi uvAyAraddhA 779 . jai vi na dAhI seTThI 618 jai vi ya raideg 1547 jai vi vikuruvvamANA 52 jai vi samatthA 912 / jaI vi hu hojja 915 jai se jAtI sariyA 1279 jai hoUja samAvattI 0 1074 jai hohI AyAo 492 . jatto ceva ya acche 818 jattha dhayaraTTha-sArasa deg 299 jattha ya piya-vallANo(?) 1300 jattha ya maNobhirAme 1420 jattha ya raMgaNa(1) 1423 jamiNa dakkhiNa-phUle 903 jammaNa-maraNa-taraMgaM 1597 jammaNa-maraNAvatta 1507

Page #194
216 taraMgalolA jassa kaeNa gayAha' 420 jassa na dharejja 1536 jassa ya pavarA nayarI 294 jassa ya vAsavadattA 94 jassa samAhi pavAhi 631 jaha kosiyAra deg 1575 jaha jaha parigala3 551 jaha jAiyA na diNNA 1038 jaha bIyANi mahiyale 1345 jaha ya puNo AyAyA 1037 jaha ramiya' jaha 458 jaha sattha-samArUDhA 1581 jaha se rayAvakiNNA 53 ja ANaveha tubbhe 735 ja cakkavAya deg 591 " " 1526 jaM ca tae maha (?) 593 jaM ca mae aNubhUaM 84 jaM jIe sahapiyAe 493 jaM jeNa pAviyavvaM 518 jaM davyamadiTThadeg 1320 janasthi koi 1589 naM payai-bhaddayassa 1266 jaMpiya bhaNaha 1588 jaM puva aNubhUya 602 jaM me samagubbhUya 754 jaM loe jimiya deg 430 jaM saMThANaM ihaI 1366 ja so cirassa 810 ja hohI ta ho hI 925 jAi-paraMpara deg 1528 jA imA tattha na 856 . jA cakkavAya-juvatI 1214 jA jattha avasthA 756 jANa-kkhobheNa dhuyA 435 jANato sabve 1365 jANAhi ajjaputta 682 jA tAva mitta deg 765 jAtI-java-saMpaNNa 1168 jAtI-saraNaM ca tuhaM 721 jA bhaNai maMgulaM 85 jAyaM ca ritta peraMta deg 624 jAyA cora-bahUo 958 jAyANusaeNa 1462 jAva na muyaMti 1566 jAva ya ahaM vayattho 1381 jAhi tumaM sArasie 657 jiNa-vayaNa-niuNa deg 25 jiNa-vayaNa-bhAviya 1562 jiNa-vayaNujaya deg 1529 jiNavara-gharesu ya 475 jimiyA mi jahuddihiya deg 185 jIyassa ya saMdeha 1233 jIviya-talAya-pAlI 820 jujjhaMtamajujjhata 1443 jeNa vi kUDiyadeg 1426 jeNaMtareNa so ei 365 jettiyameta icchaha 1007 je maggi gayamhe 1285 jo kuNai rAga-mUDho 1481 jo gaMgA-kaccha deg 1402 jo ciTThai kAya-gao 1325 jo ciMtei sarIre 1328 Thaviya tu pavahaNaM 1174 pahANa-maNa(?)maTiyA deg 659 pahAya-pasAhiya-jimio 133 pahAyA kaya-paDikammA 1199 taiyA ya vAha-kaMDa 0 594 tatto gacchaMtINaM 203 tattoccayassa samaNassa 12 tatto ya aicchato 339 tatto hAsaviya-muho 151 55 155

Page #195
taraMgalAlA 20.0 tattha uvayAra-kArI 489 tattha kira mihuNaka deg 991 tattha jaNaM pecchaMtI 552 tatthaNNayA kayAI 1447 tattha ta juvai-jaNaM 209 .., divAkara bohiemu 166 " puhaie 16 ,, bahu-gAma deg 295 ,, bahu-phAsuo deg 1621 tattha bhudriya deg 1218 tattha bhavaNegadesa 815 , mao haM 1418 , mayA haM saMtI 386 " , , 1463 , ya agaruya-sIso 305 , ya aparimiya deg 91 , ya a-pecchamANI 1254 , ya ahaM ca jAo 1424 ya kaMcaNa-goriM 148 ya gaNiNIe 1623 ya ghaNa-vyavAyA 234 vya jaNassa 1559 ya jANa-vilaggo 210 .. ya tuMgamudAra 622 , ya te gabbhahare 1253 " ya dadaLUNa 219 tattha ya mANusa-jAI 301 ,, ya ha vasamA 1541 , vi khaNaM Na 358 vi diNNa 0 1126 , vi pieNa samaya 383 ,, sahi cakkavAI 300 " muha ciya vutthA 1191 , xx sAyara0 1421 tattha-vara-jANa deg 544 tatthAloiya nidiya 527 tatthAsi koNio 17 tatthugghADiyadeg 144 tatthakkameka-dasiya deg 906 tattheva mae lihiyA 459 , vANiya jaNo 1422 tamaha vaDamahivaDio 1495 , sa-kajja 0 350 tammajjha-rayaNa-cuppAlaya 689 tammi ya aggimmi 1410 , ya jaNa-halavole 1608 ,, ya sama pare te 322 " ya hathimmi 1409 tarulaya viliyA deg 1302 tava kisiya-paMDareNa 33 tavaNijja-cakkala deg 1622 tasa-pANa-vIya 0 26 tassa kahA-guNa 443 tassatthi nagara-seTThI 95 tassa piu-mAu deg 623 , ya acukka deg 1379 ,, ya dakkhiNa deg 1486 tassa(2) ya vAliyA 102 tassa ya rAo(?)mUlaM 1440 ,, ya vAma-ggahaNeNa 788 ,, samAgama kAraNa deg 641 , samAsuddiTo 1347 ya diNNa-pavesA 979 , ya nimmala deg 271 , ya pavvayameta 1400 ,, ya pahiyAvasaha 1116 " ya viucchiyA 887 ,, ya pucchiAmi 1495 ya puvarAya 1464 " ya bemi piyayama 1187 hai ya majjaNa-jemaNa 0 1150

Page #196
218 taraMgalAlA tassatiyasmi 22 tassAsi tayA 20 tasseba eka-pArAmmi 488 taha pAva-kamma 1346 ., moha-mohiya deg 1576 taha ya puNo taha 95 taha vi na icchai 1592 taM asu duddigacchi 348 ta kaluNaM uvasara 1550 taM ca aNaNA-sariccha 1246 ta ca gaya-kammadeg 1620 ta cakavAya-jAI 1036 ta cakavAya-juyala 1472 ta citta-kammadeg 1232 ta ciya dakkhiNa deg 699 ta jAvatA na 839 ta tattha babhaNa-kula 1148 tauM taha pavesiya deg 961 ta turiya-gamaNa deg 1287 tana hupamAiyavvaM 277 tanAmeNa vi guNa deg 501 ta nAha devaya' 879 ta pi ya sulu deg 1316 tapupphajoNi-satthammi 152 ta pecchiu~ aNimisA 809 ta phulla-goccha-dhavala 238 tamA hoha visaNNA 772 ta mA hohi visaNNA 1030 ta mihaNaM iNa mamhe 1527 ta mukka-vaMdhaNa to 861 ta vattha-pANadeg 474 ta' vasime iha divA 824 ta vasime saMvattA 740 ta sattivaNNa rukkhaM 25 // taM sattiyaNNa-puNNaM 145 ta saphalaM purisa' 1240 ta sabbhAvuSyaNNa 665 ta saTava rattideg 859 tasi ya niggaya-mette 708 ta muNamu(?) avisaNNA 291 ta seya viula-phala 478 ta so bhavaNa deg 1220 tA Agao sasaMbhaMta deg 605 tAraNa ya aMbAe 526 tAeNa yaNe bhaNiya 1236 tAeNaM ANattA 175 tAe ya niggayAe 670 tAo ammAe sama 472 tAo ga ta gaheDaM 150 tAo vi muiya-saNAu 65 tAo vi vimhaya 1097 tAo sahAsAo 960 tA Ne dAhiNa-pAse 863 tA tAva aha pANA 525 tA tAva taruNi 766 tA tujha mahiliyAo 1571 tA me samANa-jAtI 1390 tA rAga-vaNa-samuTThiya 596 tAva ya ime vilAsiNi 913 tAsi ca vimhiyANa 36 tAsu ya gayAsu 1042 tA ha bemi saviliyA 852 tAhA (1) sayahutta 378 tAhi ya me taM lihiya' 457 tAhi mahilAhiM 200 tAhiM mahilAhiM 253 tAhiM ya paura deg 1606 tAhe ya ceDiyA 642 titthayarassa bhagavao 19 timira-paDinAsayANa 448 tiricchacchi-pecchiro 337 tissA viNIya deg 24

Page #197
taraMgalAlA tujjha parimANa 662 tuTTho sayaNa-pariyaNo 1242 tuTTho hou kayaMto 376 tubhaM koI baccau 1008 tubbhaM ca ime diNNA 1138 tubbha ca puTava-jAI 1131 tuma ca viSpaogadeg 1132 tumae vi aha 539 tumhe ANAkArI 1070 tumhehi aha sAbhiNi 677 tuha AgamaNeNa 722 tuha cittapaTTaka 0 874 tuha citta-paTTa-dasaNa 743 tuha daMsaNa-paricattA 357 tuha pAehi sava' 288 tuha puvva-suraya 763 tuha laMbha-tuhi 0 910 tuha vAyA-saMdeso 715 teNa ya chaio so 370 teNa ya bhaNiyA mi 1614 teNa saha saMpaogaM 667 teNaMtareNa araviMda deg 543 te taha vi vAriyaMtA 244 te puNa siSiya0 161 te ti gAmao Ne 1088 te ya kira asarise 442 tevi ya Ne cora-gaNA 987 tesiM ca viNaya deg 1542 tesiM sAhai ramaNo 1231 tesu sara sara-maMDaNesu 266 tesu gaesu to 814 tehi ya paNa?-ceTho 579 tehi ya mo avagUDhA 1224 to aMka-khIra-dhAI 108 go ucceUNaM 8 to uba khevadA (2) 640 to eva japamANeNa 212 to eva japamANo 867 to ehi putta bhuMja 180 to kAma-kaya-pamoya 122 to kira eya attha 732 tI kira te paDisehai 124 to kira duTTho 646 to gara-gahiya 995 to gAma vara-vati deg 1098 to cakkavAya-bAsiya 89 to caMda-raiya-tilakA 897 to chiNNa gayaNa deg 928 . to jaha taha va hAyA 782 to jaMpai sArasiyA 1251 to jemaNa-vakkhitte 1054 to NaM samuDhiyA ha 279 to Ne saNiddha-baMdhava deg 1289 to tatto uDINA 167 to tattha aha ghariNI 1031 to tattha nirikkhato 104 to tattha palTi-bhara deg 1444 to tattha pieNa 1187 to tattha mahura deg 1371 to tattha viNaya deg 1615 to tassa imA mahimA 1502 to tassa darisaNadeg 835 to tassa surAsura deg 1501 to tahiM paccAbhaTThA 948 to ta uttama deg 1619 to ta davassa so 367 to tavami puNo 702 " , 150 to ta bemi susamaNi 1618 to ta cayaNa-kalakala 1595 to ta' vijoNamANo 1497 to tAhiM jAya 0 1457

Page #198
220 to tIe ahaM nayA 688 1456 to tIe ruNNa-saddA' to tIe viNayAyAro 1613 " to tujjha sAhINo 791 to tuvara ratta deg 695 to teNa eva bhaNiyA 858 to teNa gaUNa 338 to te cakkAo 363 to te dAsa- ceDI 687 nINiyA 1055 1857 pubva samva0 1512 " 33 to te payAsa- lehA 1141 to divasa - kamma sakkhI 900 to divasa gaya pavittI 189 to dukkha veda deg 454 to dhAviyA ya sahasA 250 to patta-pattalIe 1046 to pattayA gahiyattho 720 to paddakamala 1484 to pavara-rajju - mukkoM 577 " "" rw 0 o to pavva-kAla- pabhA 530 so viyayama- pAsAo 755 to piyayama saMsariMga 381 to putta jAhi 408 to phula suravallIe 942 to bahutarae araNI 1415 to bemi tI 1269 to vemi sugaha tAyA 164 to bemi seDi- kaNNA 606 to maM ve piyayamo 1108 " to ma' bhagar3a 909 to bhagai ajjautta' 686 to sar3a evaM 57 196 619 32 te| bhaNaie va 629 1282 17 to bhai kiM khu 280 to bhai veDiyA 272 " dz "" " rd " dy 13 dw 19 33 " " " wr 33 33 " dr 15 " "" " 12 1) " " dr r 17 790 takkaro 1009 tattha 163 512 609 1567 73 " dr 33 taraMgavatI 1633 piyayamo 902 mA UmAhI 884 viSaya 769 o savva 1314 sikarakho 683 " to bhaNati atthadeg 853 to bhagati ceDiyA 755 to bhitta baMdhavA 104 suNasu 538 bhai sehi-jAyA 1630 se| 1530 to muNiya-kAraNA hauM 159 to me muha sayavattaM 241 to rAga-dosa- dukkha to ruMbhiUNa 745 to viSaya namiya 0 694 1308 " to satthavAha putreNa 705 707 1577 taraMgalAlA to savva-rati-cArAhi 727 to savya-sayaNa mahilA 199 to sahasA ulphiDio 700 to sA acchara-sarisA 1450 to sA bAhussIsa 1458 te sA bilAva - parA 1455

Page #199
taraMgalAlA 221 to seTThi-satthavAha deg 1134 to so jubaI-sattho 230 to so tattohutto 904 to so ma pai 709 to harisa pUriyaccho 819 to ha pamuiya-maNasA 798 to ha piyarasa vasahiM 800 to ha bemi ruyaMti 847 to ha maNa-dummaNaya 1014 to ha saMkiya-hiyayA 679 to ha sudaTa ya1388 to huncha-caMpayalaya 245 to hou tassa pAvassa 1474 to...... 149 thaNa-juyala-kusuma deg 967 thaNa-juyala-cakavAya' 968 thimiya-sthimiya vahatI 870 thI-nAmayassa lAbhe 517 theva pi ya uvayAraM 1237 thoraMsuya piyayamo 933 dalu na tippati 1210 daLUNa citta-paTTa' 580 citta-paTTe 595 , taya aggi 272 ,, tAo 31 ,, tuTThA 38 ta apuvvaM 1401 ,, ta gayavara 336 , dAruNaM to 368 pucchiUNa 429 baMdhave viva 267 , me viyaMbhati 785 yata 1272 ya ta 1411 rayaNa-puNNaM 938 daLUNa vaMdiUNa 1186 , sa-sallaM 341 daha-pAsiya masiNAo 455 dappiya-muhare kurare 259 dahi-lAya-suddhadeg 1219 daMDa kasa-sattha deg 433 dAveUNa uvAe 848 dijjai icchA deg 1243 diTTo tti pahaTThAo 812 , ya Ne niviTTho 980 diNNassa natthi nAso 476 dIvaM uttayamANI 604 . dIsaMti bodrahIo 1095 dukkha-viNoyaNa-heDaM 718 , , , 1351 duraNucara-niyama deg 482 duI ya pesiyA me 1466 deyaM ca adijjate 1010 devIe udRTThA 1448 devesu Asi No kira 559 desavayaMsa-bhUya 1153 deha pasIyaha 56 dehatara-saMkaMti 1605 do kira pUya-pyAvA 58 doNha vi ammA * 1556 " , , 1561 do-vi hu guru-jaNa deg 1467 dosa-sayANaM karaNI 1265 dosA ahavA tiNNI 432 . dhaNiyamaNusaMbharaMtIe 444 dhaNNA kalatta0 1482 dhaNNA kalattadeg 1602 dhamma-kahago ya 60 dhammammi laddha0 1635 dhammo kira saggadeg 1570 dhammovadesa-paMthassa 1617

Page #200
222 taraMgalAlA dhAIe aha bhaNiyA 178 dhAI ya uvArUTA 213 " ya puvya dhariyaM 1228 dhAI hiM ya sahiyAhi 177 dhI dhI aho akajja 1262 dhUmAyai vva 236 dhoya-muha-hatthadeg 191 " , , 1158 na u sakkA paDikAuM 1075 nakkhatta-vaMda-gaha deg 1028 nagarIe viNNAo 1430 ne caemI vAeu 741 najjai dhuvaM tu 1532 naTTha-bhayA asthi gai 1106 na jhatti bhayaM me 1084 naNu te cira deg 770 nasthi ya koI doso 617 namiUNa niyaya-deve 893 namiUNa savva deg 1117 na ya kira aliya 611 nayaNodaeNa 692 nayarI je pahANA 120 na ya sA koI 7 na ya suviNae 43 na ya ha tume virahiyA 882 na ya ha parihariyavvA 880 narayaM tirikkha-joNiM 1352 nava-koDI-parisuddha 473 nava ceva camacerA 1515 nava-jovvaNa-saMpuNNo 330 nava ya gayA puvA 1518 navara aNaMga-sara 0 7611 navaraM ettha viseso 1357 navari ya esa 302 navarettha guNo 866 nava-saraya-puppha 252 na-vi taha bahuyaM 1578 na visAo kAyavyo 1023 nahayala-hiMDaNa-saMto 485 na hu jujjai me gatuM 1479 na hu doso dAyavo 1278 na hu mi samattho 916 na hu me puNo-vi jutta 1473 nAUNa aviNaya deg 838 nAUNa taM vivaNaM 351 nAo ya ajjaputroNa 1124 nAgara-taruNo tti 1121 nAgANaM ca paNAma 862 nANassa dasaNassa 1343 nANA-rayaNa-vicittA 248 nANA-vivaNi-samaggaM 216 nANA-vihaga-gaNANaM 1192 nAvAe uttiNNA 1154 niuNatthasatthadeg 96 niuNaM ca puppha-joNi 118 niuNesu suMdaresu 804 nikatAraM ca tahiM 1478 nikatArA ya puNo 1582 nikkhitta-sattha-vero 59 nikkhaviUNa piyayama 364 niggaliya-dhavala deg 1996 ___" , 1490 niggaMtha-dhamma 1179 niccaM pahasiya-muiyA 110 niccitassa suha 0 520 niccussavANa vAso 15 nijiNapphoDa vigaleto (1) 1079 (taha) nippaNNa-rasoie 1150 nipphaNNa-savva-guNa deg 1419 miyamubhava-bhAva deg 1560 niyaya-paohara deg 262 niyaya-maraNammi 1537

Page #201
taraMgalAlA 223 (anne) niyayAsokkhe 1538 niyantra(?)maNuratarasa 289 nidhyatta-colammA 114 nihayA anujayAmANA 129.9 nIle to galiya-vaNe 141 neura-ruNaruNa-rAho 202 nehabhaMgiya-gattassa 1340 nehi mamaM sArasiya 789 paunasaro ya bahu-vihA 461 pagaIe parAo 153 pacakna-parokavANaM 1329 pancaka aNugA 1318 , ba giNavara 1183 pakacakhANaM viNI 1513 paJcakroNa paropavaM 1321 paJcAgajao ya rAto 1 450 paJcAgaya pANa-sati 268 pancAghaya-pANA 385 pancAgaya pANApa 1273 paccA gayA guduttoNa 342 , ya jAhe 1256 paTTaviUNa ya mite 823 paDio ciraNa nAoM 578 paDio ya ajjauttassa 1123 paDio ya baMdaNA deg 1406 paTio vi rahA 356 paDisiyA ya 1445 paDibuddha-haMsa 0 859 paDibhagga-soya vegA 631 paDiya ca NaM 1400 paDisaNha pavala 0 1120 patta-pu.mpaDichANaM 240 pattala-visAla.sAlaM 1177 pattA ta ujjANaM 225 pattiyamattaM eya 169 patto mipurimatAlaM 14855 patto ya sIya-viduya deg 1295 pabhajjamANa-vaNa deg 1062 para-dhaNa-haraNe 1429 para purisa-didideg 545 paraloga-ppivAsiya (?) 663 para-loya-viSyabhaTTa 500 para-vasaNa-darisaNeNa 496 para-siri-viNAsiNA 354 pariNAmei bahudeg 1341 pariNAmeNa nibaMdhati 1331 paripucchiUNa niuNaM 1137 parivadramANa-saTTo 1520 parivAreUNa jaNaM 621 palli ca aliyaMte 949 ,, mudiya deg 952 pavara-rahassa-gagIko 566 pavara-sayaNAsaNa : 783 pavyaya-siharAmhaNa deg 521 parasAmi ceyi 269 passAmo ya juyANa 1119 paMca ya aNuvvayAI 121 "" , 1248 paMcaviha-iMdiyatthA 450 paMtha parizvaya-metaM 1162 ,,, -he 849 pAuNa pAuNa udaya 323 pAusa-mahAnadINa 548 pAesu nivayamANI 829 pAehi sama-khaNNuya deg 331 pAosio u sumiNo 519 pANavaha-musAvAya deg 1554 pANavaha-musAbAyA 1337 pAyayabaMdha nicaI 13 pAya-vaDiyAhi kehiM 1545 pAlittaeNa rajhyA 5 pAvajja bAliyA me 650

Page #202
224 pAse avayavakheto 729 ciNopAyahaNaM 135 piNo sajjha 1380 piu-dharisaNA piu-mAi-mitta 1002 piya-guNamaiehiM 1013 piya-jIviyaMta 362 739 piyayama-pharisa 890 piyayama-samAgama piya-vippaoga piya-vipaoga " d. w o " 7 505 27 pillayamaNuNAlaMtI 1383 pilA uppatti 1385 pI-paTTiya-saMdhi 390 407 1593 1598 554 pucchaha aveha vaccaha 600 puNaravi citta- paNa 1465 puNNa-maNoraha- tuTThA 901 puNAmayassa lAbhe 516 0 puNNAha-sauNa 1205 puNe surabhiNA 319 putta aparicattaM (?) 1384 puSkaM vatthAbharaNaM 127 0 pupphANa pabhava- rukkhassa 165 pura. vara jaNa - kolaMbI 89 purisa sAkira 441 puriso pacca (?) ucchA ho 1413 puva kaya kamma 1026 putra kaya kamma * 79 puvva-kaya- puNva puNva - disA - vilayAe 484 puSyamaNubhUya dukkhaM 290 puiya Arakikhaya 194 pekkhAmo ya pavitta 1305 peccha ajjAe 41 1277 ya aNimisacchA 831 pecchai ya ukkhivaMto 147 pecchaNaya ucchuo 218 pecchati suhaM dIhA 549 pecchaM vakkhitta jaNaM 1252 pecchAgharassa purao 1492 pecchAmi duddha-dhavale 469 pecchAmi pAuhArIu 1175 pecchAmo ya pavidyA 946 pecchijjai tattha 30 pesa-jaNassa ya hatthe 1540 posaha kAle ahaM 130 phuDa - visakkhara * 66 1616 phuDa-visaya-maNa vajhato vi visAyaM 1000 bahuo bhai kiNNo 698 baddhaka-veNi 648 bahuI saMpattI 680 bahuyA kira tattha 123 bahuyANi vicitI 529 bahu-lo-taNuiehiM 32 bahu-vigdhe suhakajje 1535 bahu-viva 803 0 bahu* samara-karaNa 1170 o bahu- samara pugga (?) 983 bahuso paribIhaMtI 249 nirikta 1496 " baMdI jaNassa evaM 1469 baMdhana - guNa sAhINaM 1004 1454 " " baMdhava jaNeNa ahaM 1558 baMdhaha mama aNajA 997 bhaNa-samaNA 11 baMbhaNa-savaNa-guru 0 1212 bADha ti bhaNai 174 bArasamahiyAi ' ( ? ) 1519 " taraMgalolA

Page #203
taraMgalo lA bAhara meM ughaMTo 47 vAha prakaMpiya 1522 zrI aviNArAMta 1387 bIhebhi ya ta kaDe 347 bebhi ya NaM paMjaliyA 1184 pasaMrAyaMtI 684 " vi yatA mahilAoM 412 behi tumaM maha 742 behi yatA sArasie 660 veti ya karayala * 62 bhaggA tat baIo 1100 bhagar3e jar3a bahar3a 1060 gaNDa ya kaha tAva 872 bhai ya meM saMyaMtI 399 royaMtI 1001 Q 1541 bhagahi yadukkha bhaNiUNa pAya bhaNio ya ehi 1073 1631 gaNio ya takaro 1006 " " " bhaNiya ca 1369. yasavAhI 1129 21 11 gaNiyA kappa tha gADha " 613 ca te kIrA 1268 0 1612 830 beTiyA 1250 ya mae 537 gadda sarasTAIe 3 bhamara-gaNa-dariya bhamarA-ribhiya-maNIhara 242 mariyA ya bancha nagarI 1133 bhavaNavara-patidvAre 807 bhavaNavarammI satuhi (?) 417 bhavaNini-vilAsa * 747 1488 n bhava - pacaie 'deha' 1349 bhavivvayA am 1064 bhajati puNpha-gocche 228 bhAujjAyA ya ahaM 1203 bhAjyAha sa 129 bhAgIrahIe puliNe 1039 majhe 896 bhANIya gahavaI 1600 zz citta-paTTa 726 satyavAha 645 " bhANiha tahi keI 950 gAvisaha 532 misiNI - kuMkuma accA 310 " 37 bhuvaNarasa baMdaNIyA 73 bhUmi-sayaNA nisaNNA 508 bhUmI - kAla-pyabhava 160 bhUSaNa rahiesa 47 bheta muddiyata 752 bhogA khaNametta-suhA 1565 bho bhittA na vibhulo 590 bhoNa ga... vahattha 187 gaggajjajJa me 5130 maggajjaito dukanaM 1579 majjaNa. jemaNa * 439 1157 1292 " 23 majjANi (?) sohaNANi 176 majjAmi pasAhemi 445 ko majjha kaeNa bhayAe 917 ca kae hIraMti 918 " majjhaya (?) - viNAsaya 1425 mujjhavi aNurahaM 685 majyaM ca dai tAo 146 maNamaNassarAi tha ( ? ) 717 maNa vayaNa kAya joge 1338 maNimutta vara maNi rayaNa dhAu * 510 mayaradraya ppasAeNa 760 857 225

Page #204
226 maya-saMga-sora - picchadeg 1396 mayANa (?) vi jIvaloe 304 maraNa-bhaya- samuttA 1005 985 saraNa-bhaya- samuttattha malaha DipaDaha 945 maNi - paDu pAraga 1103 [masiNA ] kasiNA 971 maha jIvieNa ta 286 391 o " " " maha diNNA rakkheu 1453 maha rUva souma 222 maha hiyaya- vAsiNIe 758 sahiya-nIsako 5.42 mahilA - jaNa sAravakhaNa 214 mahilA jaNassa vigdho 421 mahilANa citta 792 mahilA - rayaNassa naINa 76 mahilA sokkha-vimahaNaM 355 mahuri-kula-vobhisse 243 0 mahura-paDipuNa 490 mahurovayAra-mahuradeg 533 maMdara - giri-guru * 1239 ma (?) paNa ghaTTA 1112 mA kAsi kAla-haraNa 796 1564 mANasa sara-saMpattA 139 mANusa - sokkha * 892 mA hojja taruNa mitta ghara jaNassa 1166 mitta ghara - saMtieNa 1173 mitta - jaNa sokkha mukkha bahueNa sahiya 691 92 muTTI - baMdhaNasIlA 107 mudvaya cirassa 993 maho vva gulagule to 318 mot va vaksamANI 999 mocUNaNaM ma 50 moha-cchaNA amhe 1632 i-vAyAma kilaMtAI 905 rajja - samaM tArataM (?) 1572 raNotragUDhattha (?) 1373 ratti-vakhaya' kaheMti 550 rati ca avakramaNa 1128 ratto virayai kammaM 1332 ramidavya - saMpaoge 220 rayaNANa ubhavo 87 rAga-dosa - aniggaha deg 1336 0 o rAjIva- taMva 1392 rAyakula-valo 837 rAya pahaM ca visAla 223 rAya - siri-cacalehi 317 rAyAvagAri-takkara 480 uddasa kharA diTThI 495 dattaNeNa 1046 321 964 damma puliNa ruva-guNa-vimya rUvAloyaNa - suhayAI 71 rUveNa kAmezvo 634 rUviya-guNe 568 " rehaMte paumAi 260 rovaNa ya sa - vilAvaM 1275 royai hasai ya 1329 rosa - vayaNehiM rahiyA 1142 lakkhAe saMpurNa (?) 344 lajjAvaNI mANa 0 1110 lajjIya taM piyayamo 1114 lajjoya 832 ladvAviddha 27 laGgUNa cirassa 844 " taraMgalolA dhana-buddhi 1586 lAgaddArANi avaguyANi 464

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taraMgalAlA 227 lAbhAlAbha dukkha 513 lAyaNNeNaM ghaDiyA 44 lihio u bhuja-patte 658 DhuMcai kusumumbhisse 1551 laMcAmi agga-pakarakhe 352 leha-pavattI. paNayaNA 649 leha gaNiya rUva 117 leho pIha-samAgama deg 771 loge iya vissui 51 lobheNa kAma-suha deg 1480 lohamaya meM hiyaya' 377 vai-maMjaNa saddeNa 1101 va isAha-ThANa-Thiyao 570 vaDa-pAyava maha 1178 vaNa kusuma-baddha deg 1398 vaNa-gamaNa-calaNa deg 1105 vaNa-paNNa-lAviyAo 1090 vaNa-mahisa-vaggha 0 1063 vaNahatthi-matta-daMta deg 297 vaNahasthi-hattha deg 1065 vaNa-hatyi bhagato 1399 vaNNa-rA-rUva 158 " 1323 karAvaNa-AsIsA 1211 vAddhAbiyA 1568 vammaha kajja bharai 710 vammaha-sara-saMtatto 911 vara-bhavaNa-paddiAra deg 470 varisaghara-ghara 0 1201 vallUra-sarasa deg 1375 vavahArahi samaMtA 630 vasaNa-paripIDieNa 1109 vasaNussava-dosa-guNA 1204 vasamakkhiya0 1585 vasiUNa kei 1161 baMdai ya vimhiyadeg 39 baMdittu savva deg 1 vAu-bala-caloNAliyadeg 375 vAeNaM paDiyAo 239 vANiyaga-satthiya deg 1433 vAmA khemA ghAyaMti 865 vAya-pariyattieka deg 1208 vAyAyavovahaya deg 334 vAsAAlamiha 1980 vAsANi kaikyANi 1573 vAsAya-aigayA 1188 vAsurayasahi (1) 959 vAha kula-kosa deg 1382 vAhiM dujjaNa-metti 275 vAhI-bhuya-pariraMbhaNa deg 1395 vAhIhi jattha kIrai 1376 vAheNa nadI-kacche 573 vikiNNa-kesahatthA 996 viDi-pekliya ca 1176 viNaeNa guru-jaNo 128 viNaya-guNa-rUva deg 172 viNaya-raiyaMjali 817 viNaya-rayaNAyaro 100 viNNANa-nimittaM 1350 viyaNa-biyAsiya tuMDaM 349 viralussAseNa 1533 vilayA-jaNassa vigdho 414 viviha-guNa-jogadeg 477 vissasa mAe 787 vijhagiri-paridhi khattaM 1432 vIra-kaNaya-valaya 0 254 vIra-bhaDa-laMchaNehiM 982 vIsajjiyA ya 746 vIsama tAva muhuttaM 1114 vesattaNeNa dalu 701 sauNa-gaNa-viviha deg 255 sakkuli-desesu 34

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taraMgalAlA 228 samgho ti kei 1216 sacchatta mAla-dAma 1493 sacchaMda-suha-payAre 303. saNNaddha-baddha-ciMdhA 1476 saNNANa-damaNAI 68 saturiya-pahAvigao 806 sattAhabhatarao 522 sattha-vihANa-viNimmiya 0 1215 sasthAha-gahavatI deg 1169 saddeNa rovamANI 935 sabbhAva-paDicchaNNaM 681 samaicchiUNa 678 samaya ca rakkhamANI 1270 sabhara-parabha 0 18 samara-saya-laddha0 1436 sama suha-dukkhA 284 sammaisaNa-suvisuddha deg 98 sammANiyA a (1) mittA 1445 sayaNammi ya muttAe 190 sayamapaNo ya lihiyaM 601 sayamAgaya rahagassa (?) 1263 sayamAgayA piyA 842 sayameva luiya deg 1552 sarao alliyamANo 130 saraya-guNa-samoyariya 232 sarala mahura 1069 sara sariya vAvi deg 374 sara-saMdhaNa-jogeNaM 371 salahaMti mamaM taruNA 977 salila-gaya puliNa 565 salila-pariyata 1264 savva-kuleNa samaggo 1222 sabvaTThANa-maNohAri 808 sajva.tyAmeNa sadhvahA 1043 saba-duha-viNAsaNaya' 452 sabva-paNoraha deg 451 samva-maNoraha 0 1249 savvassa ei saccU 1022 , ya Niya deg 794 savaMgepu a-nibhisA 48 sabvaM ca jahA nAya 762 ,, ca jAya-kamma 105 savvAvatthaMtara 0 834 970 savvAvassaga-suddha 1312 samveNamhe baMdhava deg 1230 samve ya bhAuyA 1274 savvo vi vANiya(1) 1609 savvosahi-saMjutta 1167 sasi-maMthANaM 784 saha-paMsu kIlaNehiM 1591 sahayariyAhiM samagge 265 sahayAra-puppha-mAso 1298 sahi niyaya hatthaM 325 sahiyAyaNeNa sahiyA 116 saMkuhaya pannago 1049 saMgaliya-bahala deg 237 saMgahiya-rayaNa mehala deg 801 saMgha-samudaM 2 saMjana-joga-nirUddhammi 1359 saMjoga-viSpaoge 1355 saMjhAyai vca ratu deg 257 saMtegappaNihANo 1417 saMpaI naTTa-payAvo 1048 saMghai bhayataNha 0 1427 saMpAiya-kAsamhe 63 saMbohaNattha-heDaM 1639 saMbhAriya-dukkhA 1524 saMbhariyA ya vayaMsI 389 ajja-caMdaNAe 1611 sA eva japamANI 113 sA kiMci aDDaya deg 28

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Statement about ownership and other particulars about Sambodhi, 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 IV 1. Place of Publication 2. Periodicity of its Publication 3. Printer's Name Nationality Address 4. Publisher's Name Nationality Address 5. Editors' Names Nationality Address (See Rule 8) 6. Names and Addresses of Individuals who own the newspaper and partners or sharesholders holding more than one-percent of the total capital. Ahmedabad. Quarterly. (1) Swami Shri Tribhuvandasji Shastry. Indian. Shri Ramanand Printing Press, Kankaria Road, Ahmedabad-22, (2) K. Bhikhalal Bhavsar Indian. Shri Swaminarayan Mudran Mandir, A/6, Bhavsar Society, Nava Vadaj, Ahmedabad-13. Nagin J. Shah, Indian. Director. L. D. Institute of Indology, Ahmedabad-9. (1) Dalsukh Malvania (2) Dr. H. C. Bhayani (3) Nagin J. Shah Indian. L. D. Institute of Indology, Ahmedabad-9. L. D. Institute of Indology, Ahmedabad-9. I, Nagin J. Shah, hereby declare that the particulars given above are true to the best of my knowledge and belief. Nagin J. Shah Signature of Publisher.

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pe Journal is primarily intended to lote researches in Medieval Indian ure. Hence emphasis will naturally on the languages, literature and iral sources of that period. But it also give sufficient space to other les which throw light on Ancient In Culture, as of Contributions ributions embodying original irches; abstracts of theses accepted he University: critical editions of the blished Sanskrit, Prakrit, bramsa, Old Hindi, Old Gujarati ; appreciations and summaries of int and medieval Important original Snotices of manuscripts and textual isms will be published in the nal. 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 Jouroal 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) Titlos 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. ium of Articles . should be written in any one of lollowing four languages : Sanskrit, 1, Gujarati and English. les written in language other than Ish should be accompanied by a nary in English, www. jual Subscription Rs. Sh. A Dollar ANASA All contributions and correspondence may please be addressed to Director, L. D. Institute of Indology Ahmedabad-380 009 (India) 25/4576.50 S HARES

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OUR LATEST PUBLICATIONS Rs. 48. Nyayamanjari (Ahnika I) with Gujarati translation, edited and translated by Dr. Nagin J. Shah, pp. 4 + 144. 49. Atonements in the Ancient Ritual of the Jaina Monks Rs by Dr, Colette Caillat, pp. 8+ 210. (1975) 50. The Upabtmhana and the Rgveda Interpretation by Rs, 1 ** Prof. T. G. Mainkar; pp, 4+ 60. (1975) 51. More Documents of Jaina paintings and Gujarati paintings Rs. w of sixteenth and later centuries, by Dr. U. P. Shah. (1976) 52. Jinesvarasuri's Gaharayanakosa; Edited by Pt. A. M. Ra. Bhojak and Dr. Nagin J. Shah. (1976) 59. Jayavantasuri's Rsidattarasa (Old Gujarati Kavya) Edited Rs. 1 by Dr. Nipuna Dalal. (1975) 34. Indrahamsa's Bhuvanabhanukevalicariya Edited by Rs, 1 Ramanikvijayaji. (1976) 55. Sallekhana is not Suicide by Justice T. K. Tukol. (1976) Rs. 1 56. Sasadhara's Nyayasiddhantadipa, Edited by Dr. Rs. 4 B. K. Mati Lal (1976) 57. Fundamentals of Ancient Indian Music and Dance by S. C. Banerjee. (1977) 58. Indian Philosophy by Dr. Pt. Sukhlalji Sanghavi. (1977) Rs. 30 59. Vasudevahindi-Authentic Jaina Version of Brhatkatha Rs. 150 by Dr. J. C. Jain, (1977) 60. Bauddha Dharma Darsanani Payani Vibhavana (Gujarati Ra 8 Trans. of Vidhusbekhar Bhattacharya's Basic Conception of Buddhism) by Dr. Nagin J. Shah, (1977) Aspects of Jaina Art and Architecture : Editors Dr. U. P. Rs. 150 Shah and Prof. M. A. Dhaky (1976) [ Sole Distributor ] Sambodhi Vol. 1-5 Rs. 2007- (Rs. 40/- per volume) In Press 1. Amrtacandra's Laghutattyasphota (Sanskrit ) - Jaina Philosophical Kavya, Edited by Dr. P. S. Jaini. 8. Jayavantasuri's Srngaramanjari (Old Gujarati Kavya Edited by Dr. Kanubhai Sheth, B. Proceedings of Prakrta Seminar, March 1973, Ahmedabad. Sadharana's Vilas avaikaha (Apabhramsa Kavya), Edited by Dr. R. M. Shah. L a yar cassa, Varudevahindi (Majihima Khanda) Edited by Dr. H, a 14 fan Bhayani and Dr. R. M. Shah AMES th WS M. Shansen at b.4, Q

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lono 2538 SAMBODHI (QUARTERLY) VOL. 6 OCTOBER 1977 | JANUARY 1978 EDITORS DALSUKH MALVANIA DR. H. C. BHAYANE NAGIN J. SHAH L.D. INSTITUTE OF INDOLOGY AHMEDABAD $

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CONTENTS The Story of Bharata and Bahubali Dalsukhbhai D. Malvania Jaina Conception of Space and Time Nagin J. Shah Jinesvarasuri's Gaharayanakosa. _V. M. Kulkarnil Principle of Permanence-in-change in Jain Philosophy J. C. Silkdar The Jain Answer to the Three Questions D. C. Mehta An Exegetical Note on the Atharvavedic Phrase 'Agatsya Panthah Miss Yashodhara Wadhwani A Critical Note on the Word Kagini P. M. Upadhye phAlidAsIyakAvyaprasaGge niSyanda' zabdasya Satvavi dvAraH vizvanAtha bhaTTAcArya: kavi mAvA-mAvajo racita vaiSNavabhakta prabaMdhacopAI saMpA. paM. amRtalAla mohanalAla bhojaka kavi nantasUrikRta gajasukumAla cauDhAlIyAsaMpA. vasaMtarAya mandave Issued in April 1978

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T ACG. NO. 2538 WINS HO S en. COM Prajnacaksu Pandit Sukhlalji Sanghavi 8. 12-1880) [2-3-1978

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Professor Dr. L. Alsdorf 1904-1978

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Acc.. 2538 THE STORY OF BHARATA AND BAHUBALI" Dalsukbhai D. Malavania I Introductory The colossal Bahuball (Gomatesvara (983 A. D.)) at Sravana B'lgula in Sovih bodia is one the wonders of the world. Generally the Jainas worship the idols of Tirtharkaras but the worship of Bahubali is an exception. Though Babuball is not a Tirthankara he is not only worshiped but also gets an abhiseka with grand celebrations just like Kumbha celebrations at Prayaga, after each period of twelve years, In South India there are many idols of Babubali but in the North Iodia idols of Bahubali are rare. Though he was able to conquer the Cakravarti Bharata ja his physical fights, he renounced the world and became an ascetic. This may be the reason of his worship. Rama is worshipped by the Hindus as Maryada Purusottama, (comp. Tato bhanati Bahubali - jai tumam logut tamasuo hounam majjayamatikkamasi pihujane ka ganana ? VH.p. 187) who as the greatest hero established the limits of morality and propriety. So is Bahubali for the Jainas in establishing the fact that to conquer the physical world or the Cakravarti, the conqueror of the physical world, is not enough. One should conquer his spiritual world, his pride, the inner vices and bls soul. Other important point also may be mentioned for his worship. When Bharata asked bim to surrender his kingdom or have a battle with him, he asked for a duel so as to avoid the horrors of violence and unnecessary killings of the innocent people and destruction of the cities etc. In this manner he was the pioneer to establish the theory of no-war in this world. According to the Jainas Babubali's father Rsabha was the first Tirthankara, bis elder brother Bharata was the first Cakravarti and in the same manner Bahubali was the first man to establish no-war policy in this world, and hence there should be no surprize if he is given importance and worshiped just like a Tirtharikara. The first colossal statue of Babubali 58 feet high was established by Paper read at the Third International Sanskrit Conference held at Paris in 1977 1. Mottum kasayajujjbam sam jamajuijena jujjhimo inbim/Parisahabhadehi samayam java thio uttamatthemmi // PC. 4 51 2. For description of this colossal see, K. R. Srinivasan, Aspecies of Jaina Art and Architecture, Ahmedabad, pp. 176-179. Sambodbi 6, 3-4

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Dalsukhbhai D. Malvania Camundaraya (983 A, D.) and it seemg that thereafter many such idols were erected, The story of Bharata and Bahubali in Sansktit is found first in Ravisena's Padmacarita but its main source is the Prakrit Padhamanuyoga' from which it is adapted, Prakrit works to adapt the story of Rsabha etc. are Jambudvipaprajnapti, Vasudevahindi, Avasyaka Niryukti, Visesavasyakabhasya, Avasyakacurni, Cauppannamahapusisa cariya of silanka etc.-and Hemacandra's Trisastisalakapurusacarita in Sanskrit and many such other works in Prakrit and Sanskrit. The commentaries on Avasyaka-Niryukti by Haribhadra and Malayagiri though in Sanskrit narrates this story, in Prakrit showing thereby that its source is Prakrit and not Sanskrit... II Vasudevahindi (pp. 157-188) (VH) .. i It will be better to know the whole story first, so that it will be easy to understand its development. And as the version of the story found in Avasyakanir, ukti is in catch words, it will be better if we give the version from Vasudevhindi which is generally followed by others, i The form of the story of Bahubali which is found in Vasudevahindi may be summarized thus: . Rsabha was the son of twin Nabhi the 7th Kulakara and Marudeyi (pp, 158. 183). Rsabha and Sumangala were twins and behaved like husband and wife, Sumangala gave birth to twin Bharata and Brahmi, a son and a daugbter, and she also gave birth to 49 other twins of sons. i. e. 98 sons (p. 162): Further, Rsabha married to Sunanda who gave birth to Bahubali and Sundari (p. 162). So Rsabha had 100 sons, and two daughters, Rsabba at the request of the people became the sovereign king and ruled the Kosala Janapada from its capital city Vinita (p. 162), Rsabha taught script to Brahmi with his right hand and taught mathematics to Sundari through his left hand, Bharata was taught Rupa while Bahubali was taught pain 3. Muni Punyavijayji's article on Padhamanuyoga, in Acharya Vijayavallabhasuri Smarakagrantha, Ma havira Jaina Vidyalaya, Bombay, pp. 49-56 ; AN, 250, 231; Vi. 1688, 1669; namayalinibaddham PC. 1. 8. ; 4. Theory of twins (juyalaga) is accepted by JP. p. 549, and it is clearly said that in Susamasusama there were no vivahaz (marriages etc.), p. 548. So is the case with Susama also p.550, about Susamadusama text is not clear, because Marudeva is said to have given birth to Rsabha but Sumangala is not mentioned, p. 551. According to VH also we do not find mention that Marudevi gave birth to Sumangala but as brith of twins is continued in the times of Rsabha also according to VH, we can conclude that Rsabha and Sumangala were twins, VS, p. 161.

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The story of Bharata and Bahubal 3 ting (cittakamma) and palmistry (lakkhanam). It was for the first time that Rsabha taught arts and crafts to the people at large (p. 163). At the time of his renunciation Rsabha distributed his kingdom amongst Bharata and his other sons. Kaccha and Mahakaccha along with other 4000 kings also renounced the world with Rsabha. (p. 163). When Rsabha was roaming as an ascetic two princes namely Nami and Vinami, who were absent when Rsabha distributed his kingdom at the time of his renunciation, associated and helped him in various manner. Dharana Nagaraya, when he came to know that their object was to achieve some portion of the land, taught them maharohint and other vidyas and asked Vinami to establish his kingdom at Vaitadhya in the North and Nami to form his kingdom at Vaitadhya in the South. This is how the kingdom of Vidyadharas was established (p. 163). Rsabha, after his wandering about for the whole year, as an ascetic, got the first bhiksa (alms, food) from Sreyamsa the grandson of Bahubali and son of Somaprabha at Hastinapura. (p. 164) When Rsabha became an omniscient, Rsabhasen the son of Bharata became his first Ganadhara, the head of his all the ascetics while Brahmi became the head of nuns (p. 183). On the same day when Rsabha became an omniscient Bharata got the jewels, Cakra etc. Bharata came out to worship Rsabha (p. 183). After his Digvijaya Bharata asked his 98 brothers to treat him as a Cakravarti. They took advice of Rsabha and became monks (p. 186). Thereafter it was the turn of Bahubali, Duta was sent to him by Bharata asking him to serve the Cakravarti Bharata, Bahubali did not agree to the proposal. Bharata with his army went to Taksasila, Bahubali came out of the city and met Bharata. It was settled that only they two should fights without army or arms. When Bharata was conquered by Bahubali in all types of physical fights, he was ready to use his Cakra, given by god, Stunned by seeing this Bahubali told Bharata that if a son of the greatest man, like you, were not true to his words then what to think of others. (Jai tumam loguttamasuo hounam majjayamatikkamasi pihujane ka ganana (p. 187). He could visualise the greed of Bharata and also its result. On realising this he became a monk (p. 187). Instead of going to the assembly of Rsabha, he began his meditations there only because. of his pride that how can he present himself before his younger brothers without obtaining omniscience, further he asys Here Ravisena says that Potana was the capital of Bahubali anl that thete was war but after that Bahubali proposed duel. PP. 4, 68 ff.

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Dals"khhhai D, Malavania and because of this pride he could not become an omniscient. He stood like a pillar for an year in meditations and his whole body was surrounded by the creepers called Atinuktaka, just like a tree. At the same time Rsabha reached Taksasila. Brahmi asked Rsabha regarding Babubali's not ob'ainir.g omniscience. Rsabha explained that he is mounted on a mountain called pride and that is the obstacle in his way. He think that how can he bow down to his younger brothers who have achieved their goal. their purpose (kayattha). On hearing this Brahmi, went there and gave the message from Rsabha that he cannot have omniscience while riding An elephant. On hearing this be realized his fault and removed pride, and immediatly became an omniscient (p. 187-8), The land was named Bharata after the name of Cakravarti Bharata (p.186). Bharata, attracted by the device beauty of finger of Indra, started Indrapaha festival (p. 184). Bharata also was responsible for creating the cast of Brahmins out of Jaina-laymen. (p. 184). Further he was responsible for the Arya Vedas which were quite different from Anarya Vedas depending on the preachings of Sandilya (p. 193) The previous birth-stories of Rsabha and others are also found in VH pp. 165 ff. III Jambudvipaprajnapti (JP) Jambudvspaprajnapti, one of the Angabahya canonical texts of the Jainas relates the stories of Rsabha and Bharata in its II and III chapters respectively. And this seems to be the earliest version because the relation of Rsabha and Bharata as father and son is nowhere mentioned. Though Brac bm and Sundari are mentioned as prominent Duns of Rsabha's Sangha, they are not mentioned as bis daughters. Indeed, it is mentioned that Rsabha taught lehaiao ... kalao but again no mention is made of Brahmi and Sundri. Further, it is mentioned that before renunciation Rsabha enthroned his 100 sons, but bere also not a single na ne of his son is given. It should also be noted that Marici the grand son of Rsabba is nowhere mentioned in this text. Moreover wbile describing the digvijaya of Bharata, opposition by avada ciltya of Northern half of Bharata Country is only mentioned and there is no mention of his encounter with Bahubali According to Jambidvipaprajnapti this is not the case. It is clearly mentioned that country of Bharayasa takes its name after the God of that name and even this name is permanent, p. 592. This clearly shows that auther's mind is working towards mythicising But VP (2. 1. 32) and BP. (5. 4, 9) support VH Ravisena (PP. 4. 59) und Jinasena (MP, 15, 159) also support VH,

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The story of Bharata and Bahubali So it was for the later authors to suggest the relation of Rasbha with Bharata, Bahubali, Brahmi, Sundari, Marici and others and create a new version of the story of Rsabba and Bharata, 5 Here I would like to confine myself with the development of the story of Bharata and Bahubali. So other details which have no concern with the story are not noted here in this paper. In Jambudvipaprajnapti following facts are mentioned: Bharata was the Cauranta-cakkavatti and was residing at Viniya i, e. Ayodhya, Once upon a time Cakkarayana was emerged in his armoury and when Bharata was informed of it he ordered for the celebration in the city for eight days. Then the Cakkarayana proceeded one after another towards Magahatittha, in the cast, Varadamatittha in the south-west, Pabbasatitha in the north-east, Sindhudevl-bhavana in the east, Veyaddhapavvaya in the northeast, Timisaguha in the west, and at all the places the presiding deities accepted Bharata as their sovereign. Then he ordered Susena, the commander of his army to cross the Sindhu river and establish his sovereignty over there in the west, and other places and Susena conquered Simhala, Babbara, Angaloya, Balayaloya, Javanadiva, Arabaa, Romaa, Alasandavisaya and many races of Meccha residing in Northern Veyaddha upto the end of Sindhusagara. Then Bharata ordered Susena to open the southern doors of Timisaguha. Bharata entered the Timisaguba with his army and got prepared bridges on the river Ummaggajala and Nimaggajala and crossed the rivers and reached the other end of the Timisguha near its northern doors and he had to fight with the Avada cilayas of the northern Bharata. It was not easy for the Cilayas to conquer Bharata's commander Susena. So they asked for the help from their deities Mehamuha-s Nagakumara-s. Only to please them these deities gave trouble to the army of Bharata but at the end they surrendered and thus Bharata was able to be. come the Lord of northern part of Bharata. And after conquering the land of Cullahimavantapavvaya Bharata on the Usahakuda inscrided as follows: Osappini imise taiyae samai pacchime bhae, Ahamamsi cakkavatti Bharaho iya namadhijjena | Ahamamsi padhamaraya ahayam Bharahahiyo naravarindo, Natthi maham padisattu jiyam mae Bharaham vasam || p. 581 On finding this Nami and Vinami the Vidyadhara kings of Veyaddha mountain also accepted him as Cakravarti and in token of that Vinami presented him with itthirayana and Nami with various types of jewels. Then the Cakkarayana goes towards Gangadevibhavana in the North-east and he becomes sovereign of that part also and procures Nava

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Dalsukhbhai D. Malvania nihis and returns to Vinlya, his capital city and celebrations for coronation are held. Once when he was looking in the mirror his ideas took turn towards the purification of the soul and he became omniscient. So he became a monk travelled to Arthavaya mountain, took the Sallehana and was liberated. IV Mahabharata etc The Mahabharatas : As regards Rsabha, in the Mahabharata we find that in the assembly of the Rsis of Brahma there is one named Rsabha (II. 11, Fn. p. 57). Significant is the mention in the Mababharata of the Rsabhatirtha in the country of Kosala (III. 83. 10) which according to the Jaiaag was ruled by Rsabha. Further a king named Rsabha is also mentioned in the Mababbarata (VI, 10. 7) As regards Bharata, in the Mahabbarata, the story of Bharata, the son of Dusyanta agd Sakuntala is found. (I. 62-69). This Bharata was the Cakravarts according to the Mahabhasata and the name of our country Bharatavarsa is due to this Bharata and not due to Bharata the son of Rsabba (I. 69. 49). Visnupurana and Srimadohagavata Purana : The Vedic version of the story is found in the Visnu (VP) and the Bhagavata (BP) Puranas. According to VP (4. 2. 11) and BP (9.6.4) the dynasty of Iksvaka begins with Iksvaka, who was born through nose of Manu when Manu sneezed. According to VP sons and grandsons of Iksvaku were the kings of Uttarapatha and Daksinapatha (VP. 4.2.12-14). But BP (9.6. 5.) says that the kingdom was divided as, Eastern, Western, Central and the rest (Southern) amongst them. In this dynasty Rsabha is not mentioned Story of Rsabha is mentioned in VP. (2.1) with reference to the dyna. sty of Svayambhu Manu, who had two sons, Uttagapada and Priyayrata, Priyavrata's son was Agnidhara and his son was Nabhi whose wife Marudevi gave birth to Rsabha whose 100 sons were Bharata and others. Here Bahubali etc. are not mentioned. Same is the case with BP (4 and 5.). The kingdom of Bharata was formerly called Ajanabhakhanda but it took its new name Bharatavarsa from the time of Bharata, its king, (VP. 2.1.32; BP. 5.7. 3). 7. According to the Jainas the dynasty of Iksya ku begins with Rsabha (VH, p. 161) AN 180-181 : Vi--asiya ikkhubhoi ikkhaga tena khattiya honti-1610. But PC. says it began with Aiccajasa (5,9), the son of Bharata (5. 3.).

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The story of Bharata and Bahubali 7 Rsabha is accepted by both the Puranas as an incarnation of God as a naked ascetic. The purpose of the incarnation is mentioned as the establishment of the heretical Arhaddharma (Jainism) opposing the Vedas in order to conquer the Asuras who could not be conquered by the Suras (gods) because of their faith in Vedas. The Asuras followed the Arhaddharma propounded by Rsabha and opposed the Vedas and so were conquered by the Suras. (VP. 3.17, 18; BP 5. 3.17 ff). The story of Bharata as a son of Rsabha is also found in both the Puranas. Bharata first becomes a king but due to his extreme devotion to God he renounced the kingdom and became a Parivrajaka and resided at Pulahasrama (Hariharaksetra) and due to his attachment to a deer which was saved by him from drowning in the river he took his next birth as a deer, also devoted to the God. And in his next birth he became a Brahmin who in order to devote himself to God and nothing else behaved like a mad, foolish, blind and deaf man (Atmanam unmatta-jada-andha-badhirasvarupena darsayamasa -BP. 5.9.3.; Atmanam darsayamasa jadonmattakrtim jane VP. 2. 13. 44). And so he had to suffer hardship as Paramahamsa and at last he was liberated (VP. 2. 13-16; BP. 5. 7-15). Here we can mark that the version of VP is the base for BP version. The occurrence of the Rsabha story in the Puranas in the context of the origin of Jainism and Buddhism, both of them opposing the validity of the Vedas, proves that these Puranas have adopted the story from the Jaina sources. Both of these Puranas though against Jainism and Buddhism are unanimous in praising an unattached way of life and they adopt the theory of nonviolence, non-attachment and equanimity as is preached by the Jaina Tirrthankaras. They are opposed to the Jainism and Buddhism only for their non-acceptance of the validity of the Vedas. At and the There was no way but to accept Rsabha and Buddha as an incarna. tion of God because nothing in this world happens without the will of God and none can deny the fact that they were great persons held in high esteem by the general public and so they were accepted as incarnations of God. V Comparison of Paumacariya of Vimala (PC) and Avasyaka Niryakti (AN) In the next stage we find the sectarian bias of Svetambara and Digambra in the story So it is proper that before we discuss those books. pregnant with bias Paumacariya of Vimala should be discussed and compared with AN as it is certainly earlier than those books and also it *

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8 Dalsukhbhai D. Malvania contains some of the peculiarties of both the Svetambaras and Digambaras. (Paumacariya, Intro. pp. 18-21). Generally in Pau.nacariya (3, 4, and 29) the story is the same as it is in Avasyakaniryukti (AN). Paumacariya mentions : Aummi thovasese mihunam janiuna pavaralayannam | Kalam kauna tao suravarasokham puna labhanti // (3.39) This theory of Mihuna or the birth of twins also called jugalia is also accepted by AN (188), Vasudevahindi (p. 157) and Ravisena (PP. 3. 51). But this is not accapted by Jin isena in his MP. But about Kulakaras AN (148) is not clear as to whether all of them were of the same lineage i. e. the descendants of the first Kulakara, while Vasudevahindi clearly mentions as such (pp. 157-8). Both the AN and VH accept seven Kulakaras beginning with Vimalavahana and ending with Nabhi, (also Samavayanga 246). But Paumacariya accepts 14 kulakaras (3.50-6) and it is not clear that they belong to the same lineage. Same is the case with Ravisena (PP. 3.74-88). Jambudvipaprajnapti also differs and says that there were 15 of them and mentions Rsabha also as the last Kulakara. Jinasena in his Mahapurana (MP) accepts Rsabha and Bharata also as Kulakaras and thus in all there are 16 kulakaras (MP. 3.76, ff. 3. 213,-3.229-32). Relation of Rsabha with Bharata etc. as father is mentioned in PC 3. 119-120 but out of the two wives Sumangala and Nanda as to whose sons and daughters Bharata etc. were is not clear. The same is the case with AN. 187. Only about 98 sons other than Bharata and Bahubali it is clearly stated that Sumangala was their mother (AN. 188) In AN the cause of renunciation of Rsabha is not mentioned but PC mentlons that on seeing the dark-blue cloth (ntlam vasam datthum 3. 122) he desired the emancipation. According to Ravisena (PP. 3. 263) Nilanja. na's dancing was the cause. In PC there is no mention of the simultaneous happenings of the attainment of Kevala by Rsabha and emergence of Cakra for Bharata. So Bharata has not to decide where to go first unlike the mention in AN 268 ff, that he went to Rsabha first with his mother, Marudevi. PC 4,37 mentions that 100 sons of Rsabha became ascetics but AN mentions that Rsabhasena, sons and daughter of Rsabha and Marici and other grandsons became ascetics on hearing the preachings of Rsabha (AN. 270-77), Tap reason of becoming monks for Rsabha's sons was that

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The story of Bharata and Bahubali they did not want to surrender to Bharata when he became Cakrayarti (AN. 275-6.) As regards the fight of Bharata and Bahubali PC and AN are unani. mous in saying that there should be go war, only they two should flight (nadhammena jujjhe AN. 276 ; kim vahena logassa PC. 4.43). IO AN the use of Cakra is due to some devata (AN. 276) while PC directly gays that Bharata threw the Cakra towards Bahubali (PC. 4. 43). PP also confirins this and it is said that Cakra did not work (PC. 4. 47-8. PP. 4. 73) On being questioned by Bharata, Rsabha discloses that Marici will be the last Tarthankara in future, again he will become the first Vasudeva and Cakravarti. Hearing this Bharata goes to bow down to Marici (AN. 301-12). Noihing is mentioned about this in PC. Ravisena only mentions that Marici became the head of Pariyrajakas but does not mention his relation with Bharata (PP. 3. 293). Rsabha once reached Taksasila and this information was given to Bahubali. He wanted to worship Rsabha next morning but Rsabha left for the other place. So in his memory Bahubaji built a dharamacakra at the place where Rsabha stayed in Taksasila (AN. 260-1), VI Sectarian trends and synthesis The next stage of the story is on the sectarian trends and we are sure that it is the stage when Svetambara and Digambara sects of the Jainas were separated in a distinct form. Jinabhadra (609 A.D.) follows the Svetambara trend and Digambara Puranas beginning with Ravisena (678 A.D.) follow the Digambara trend with regard to dreams etc (PP. 3. 123). As regards wearing of clothes by the ascetics or the Tirthankaras Vimala's PC is clear on this point, Vimala says that Rsabha while becoming an ascetic left the clothes etc. (PC. 135). And when he says that some of his colleagues became ta pasas and began to wear clothes it follows that according to him those ascetics had no clothes when they became ascetics with Rsabha (PC. 3. 143). This tradition of ascetics being naked is maintained by all the Digambara Puranas beginning from Ravi. sena (678 AD.) And as a result, they had to deny the liberation to women. For Bahubali Vimala says vosariya savvasango (4. 52) and for Bharata he says * tinamiva caiuna rayavaralacchi' (4. 89). PP says Bahubali became naked (4. 75). But AN is clearly following the svetambara trend which is followed and further developed by Jinabhadra in bis VI, AN 206 says that all the Sambodhi 6. 3-5

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10 Dalsukhbhai D. Malvania Tirthankaras take one cloth at the time of their becoming ascetics"Savve vi egadusena niggata". And about the colleages of Rsabha AN 284 says that they were-sukkambaras i. c. having white clothes as well as nirambaras,, i, e. without clothes. In order to oppose the Digambra trend of nonliberation of women AN 184 according to Haribhadra and 181 according to Malayagiri proclaim that man, woman or eunuch can have the Tirthankarakarma. And this trend can be found in Pannavana (16) also where it is stated that there can be "itthilingasiddha, purisalingasiddha and napumsakalingasiddha". This trend is emphasised by Jinabhadra when he says that Marudevi, the mother of Rsabha is the first siddha in this avasarpini (Vi. 1631). AN 159 simply says that Marunevi was liberated "ega siddhim patta marudeva nabhino patti." But Jinasena in his Mahapurana clearly mentions that first siddha was Anantavirya, the son of Bharata (24. 181). Removal of pride of Bahubali by the daughters of Rsabha as nuns is accepted by VI- 1718 but Jinasena's MP (36. 186) has a diffrent story. It was removed when Bharata went to Bahubhli and worshipped him. This suggests that a woman should not have privilege to preach an ascetic. Upto Rsabha's time society had no regular marriage system and that was established by Rsabha. So upto that time Mihunadhamma was prevailing in the society i.e. twins-brother and sister were behaving like husband and wife. This was also the case with Rsabha and his sister according to Svetambara tradition. Avasyakacurni clearly mentions that Sumangala, Rsabha's wife was his sister-"ito ya bhagavam sumangalae bhaginie saddhim suham suhena viharai " p. 152. But according to Digambar Puranas Ravisena says Rsabha's wives were Sunanda and Nanda (3. 260) but it is strange when he says-Bharata was the son of Yasasvati (20. 124). Jinasena says that Rsabha married Yasasvati and Sunanda, both were the sisters of Kaccha and Mahakaccha (MP. 15. 69-70). Bharata and Brahmi were son and daughter of Yasasvat! and Bahubali and Sundari were of Sunanda (MP. 15.126, 16.5,7). Bahubali was the first Kamadeva (MP. 16. 9). This Kamadeva mythology is a new conception adopted by Digambara Puranas. About this mihunadhamma however Digambara Harivamsapurana of Jinasena II (V.S. 840) who is later than the Jinasena I accepts this theory in his HP (7. 65 PP) but says that this system was abolished by Marudeva, the 12th Kulakara producing only one son (HP, 7 166) and not daughter. When we read Mahapurana of Jinasena it is clear that he is trying to accomodate some Vedic ideas in Jaina mythology. Such a trend can be

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The story of Bharata and Bahubali seen in PC also when it identifies Krtayuga with the times of Rsabha (PC. 3. 118). 11 This trend was developed by Jinasena. He identifies Kulakaras with Manus and their times with Manvantara (MP. 3. 76, 77, 90, 94, 102 etc.) He uses the words Kulakara and Kuladhara and explains their meaning (3. 211.-212). Rsabha is identified with Hiranyagarbha, Dhata and Svayambhu (15. 57) and further has given 1000 names of Jinendra (M.P. 25) explaining each of them. About the object of Rsabha's marriage Jinasena says what a good Vedic Brahmin can say (15. 60-64). And in this manner one can find many interesting information about the synthesis of Jaina and Vedic ideas in social, relegious and philosophical spheres in Jinasena's MP. In this paper I have simply tried in short to show some of the stages of development of the story of Rsabha-Bharata and Bahubali. Much is left out and if some is interested in it he can find out for himself. I have to thank here Dr. N. J. Shah and Dr. H. C. Bhayani who have very kindly read this paper and gave suggestions. Bibliography AC = Jinadasa, Avasyakacurni, Ratlam, 1928. Avasyakaniryukti included in VI, AN= AN Haribhadra's Com. 1916-17. AN Malayagiri's Com, 1932-36 BP Srimadbhagavata-mahapurana, Gitapress, Gorakhpur, V.S. 2018 Cauppannamahapurisacariya of Silanka, Prakrtit Text Society, 1961. HP = Jinasena II, Harivamsapurana, Bharatiya Jnanapith, Kashi, 1962 Jambudvipa prajnapti, Suttagame Part II, 1954. MB = Mahabharata, Poona, MP = Mahapurana of Jinasena, Bharatiya Jnanapith, Kashi 1944 Paumacaria of Vimala, I, II. Prakrit Text Society, 1962, 1968.. PC PP = Padmacarita of Ravisena, Manik Chandra Digambra Jain Gra nthamala, No. 22. Bombay, V. S. 1985. Sangbadasa's Vasudevahindi, Bhavnagar, 1930. VH = VI = Visesavasyakabhasya, Part II of Jinabhadra, L. D. Series, Ahme dabad, 1968. Visnupurana, Gita Press, Gorakhpur, V. S. 2024. VP =

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JAINA CONCEPTION OF SPACE AND TIME Nagin J. Shah Setion I SPACE 1. Introductory Regarding primary material elements (mahabhutas), there were two old views. One view recognized five mahabhutas and the other recognized four mahabhutas. The five mahabhutas recognized by the first view were akasa, vayu, tejas, ap and prthot. They possessed the five special qualities akasa sabda, vayu sparsa, tejas rupa, ap rasa and prthvi gandha. Those who followed this view counted akasa as a mahabhuta with a special quality sabda. The Sankhya-Yoga, the Nyaya-Vaisesika and the Prabhakara Mimamsa accepted this view. The old form of this view of five mahabhutas was that the external material world, as also the human body, is composed of the five mahabhutas. The Sankhya adopted this old form of the view. That is, according to the Sankhya the five mahabhutas are the material causes of all the material effect-substances (bhautika karya-dravyas). So, for the Sankhya, akasa, along with other four mahabhutas, is the material cause of material effect substances. The Vaisesika differs from the Sankhya. The Vaisesika maintains that only four mahabhutas viz. vayu, tejas, ap and prthot are the material causes of material effect-substances. Akasa is not a material cause of any material effect-substance. It is simply the substratum (dravya) of the quality sabda. This view of the Vaisesika somewhat undermined the status of akasa as a mahabhuta. The Bhatta Mimamsa gave the status of independent substance to sabda, thus putting at stake further the existence of akasa as a mahabhuta. The four mahabhutas recognized by that other old view were vayu, tejas, ap and prthvi. Those who followed this view maintained either that akasa is a form of matter, produced from the four mahabhutas or that akasa is non-material non-spiritual substance. The Theravadi Buddhists accepted the first alternative. For them akasa is samskrta, it is produced from the four mahabhutas, thus it is a derived matter (upadaya rupa)1. But the Vaibhasika 1 Introduction to Abhidharmadipa, p. 90

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Jaina Conception of Space and Time Buddhists, who too recognized the abovementioned four mahabhulas only raised akasa to the status of asanskrta (eternal) dharma (element),2 thus putting at stake its bhautikatya (materiality). So, for them akasa is a nonmaterial non-spiritual (rather non-psychical) element. Jainas too follow this old tradition of four mahabhutas and hence maintain that akasa is not pud gala (matter), it is an independent substance. The upholders of the view of four mahabhutas maintain that sabda is not a quality; it is a mode or an aspect of these four mahabhutas. So, akasa was not needed as a substratum of sabdaguna. Hence, before these philosophers there arose a question as to what fuaction the substance akasa is required to perform, All these philosophers declared that its function is to provide room to all other substances. It functions as a cotainer of all other substances. It offers obtruction to no substance. All bodies can move freely in it. The first group of philosophers think that the akusa-mahabhuta which is the substratum of sabda could not play the entirely different role, viz. to function as a condition of our cognitions of relative spatial positions of materiai bodies. They seized upon an old idea of dik found in the Rgveda and the Upanisads. In the Rgveda dik was regarded as that which made possible our knowledge of relative spatial positions of material bodies and gave rise to the notions of far and near,8 These philosophers accepted dik to account for our cognitions of relative spatial positions of materjal bodies. According to the Sankhya dik is produced from akasa etc." (i, e. five mahabhutas) along with the material bodies, In the absence of all the material bodies, there is no dik. In this sense, dik is dependent on material bodies. In other words, we may say that it is an aspect of material bodies. The Sankhya view of dik, understood and interpreted in this way, comes very near to the Theravada view of ukasa. The Vaisesika view of dik differs from the Sankbya view of it in that the Vaisesika dik is not produced from akasa etc. ; it is an eternal independent non-material substance, it exists even before the production of material bodies i, e, even in pralaya. The second group of philosophers maintain that their akasa which allows material bodies to occupy their positions in it can very well function as a condition of our cognitions of relative spatial positions of these bodies, So, they have not posited dik as an independent substance besides akasa 2 Ibid. p. 90 3 a 4. 34. 8; 2. RU. 3?; po. 62. X; . ROR8, .69. 4 dikkAlAvAkAzAdibhyaH / sAGkhyasUtra 2.12

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14 Nagin: J. Shah For them the terms dik' and 'akasa are synonyms referring to the same substance. 2. Jaina Description of Akasa As we have already remarked, Jainas do not regard it as a mode or an effect of mahabhutas. For them it is an indepedent fundamental substance, It is devoid of colour, odour, taste and touch. According to Jainas sabda is a mode of mahabhutas or matter (pudgala). Aggregates (skandhas) of atoms strike against one another and sabda is produced from them. Hence sabda is not the nature of akasa, nor is it its quality. If sabda were its quality, the quality of akata being formless or nonphysical, it would not have been heard through the organ of hearing, say the Jainas. Akasa is infinite in extents, it is present everywhere, it stretches not only over the universe but also far beyond it over the non-universe. All other substances are confined to the universe only. Thus no substance is so extensive as akasa is. The pervasiveness of akasa is infinite. Akasa is one in number," It is a onemembered class, so to say. There is no possibility of increase or decrease in its number. It is one and will remain one for ever, lo It is eternal in the sense that it never gives up its nature.11 As it is present everywhere in the universe, the possibility of movement from one place to another is rejected in its case,1a 3. Function of Akasa The function of akusa is to afford room to other substances, 18 Other substances exist by their own nature. There is no doubt about it. But they require something to exist in. They do exist by themselves. But wherein do they exist? They exist in akasa. Their existence is not the same as akasa. Nor is akata an aspect of them. It is a fundamental substance different from them. Thus akasa is a universal container in which all other substances are contained, 5 ajI kAyA dharmAdharmAkAzapudgalAH / kravyANi / tattvArthasUtra, 5. 1-2 6 saddo so polo citto / pravacanasAra, 2. 40 7 paJcAstikAyatAtparyavRtti, gAthA 76 8 sarvato'nantaM hi tat / sarvArthasiddhi, 5, 12 9 A AkAzAdekadravyANi / tattvArthasUtra, 5. 6 10-11 nityAvasthitAnyarUpANi / tattvArthasUtra 5. 4 12 niSkriyANi ca / tattvArthasUtra 5. 7 13 AkAzasyAvagAhaH / tattvArthasUtra 5. 18

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Jaina Conception of Space and Time 15. Some might argue against this Jaina position as follws : if a substance requires another substance to exist in, then akusa itself being a substance will also require some another substance and this substance in its turn will require the third substance to exist in and so ad infinitum. If to avoid this contingency the Jainas were to say that akasa does not require another substance to exist in, then they should apply the same logic in the case of other substances also. Thus the conception of akasa as a universal container is self-destructive.14 Again, the Jaina view that akasa contains itself is beset with another difficulty, viz kartykarmavirodhadosa. It is a rule that in a particular act the subject and the object cannot he one and the same. However sharp a knife may be, it cannot cut itself. However expert an acrobat may be in the art of acrobatics he cannot stand upon his own shoulder. So, akasa cannot contain itself. The Jainas overcome these difficulties as follows: Not all substances require another substance to exist in. The less extensive substance is cont. ained in the more extensive one. This is the special relation that obtains between the container and the contained. Hence, if we conceive a substance infinite in extent and maintain that there is no substance more extensive than it - not even as extensive as it , then this conception logically compels us to conceive this substance as requiring no other substance to contain it because there is no substance more extensive than it to contain it. Akusa is such a substance.15 Regarding karlykarmavirodhadosa, it does not arise because the function of akasa to contain substances is really passive 16 Moreover, that akasa contains itself is simply a positive statement of the fact that akasa being of the infinite and the highest extension cannot be contained in any other substance. Can akusa function as a condition of motion ? The Jaina answer to this question is emphatic 'no'. They contend that if it be also the condition of motion, then wherever there is akasa, there should be chance of motion ; but neither a single Jiva, nor a single body nor a single atom could step beyond the limit of uiverse (loka), though there is akala beyond the univere. If akasa were credited with the function of assisting motion, 14 AkAzasya ka AdhAra iti ? AkAzasya nAstyanya aadhaarH| svapratiSThamAkAzam / yadyA kAzaM svapratiSTham , dharmAdInyapi svapratiSThAnyeva / atha dharmAdInAmanya AdhAraH kalpyate, AkAzasyApyanya AdhAraH kalpyaH / tathA satyanavasthAprasaGga iti cet / sarvArthasiddhi, 15 o 99., 147migracFaxaftari sopara 27119TAT Ferraforystal Faferfare 4. PR TTTTFIT, 38. 'Reals in the Jaina Metaphysics' (H.S. Bhattacharya), p. 85-86 16

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16 Nagin J. Shah then it being present in aloka (100-Universe) also the division of loka and aloka would disappear, the loka (Universe) would dissipate, the atoms would disperse in the infiojte space, they would be very far from one another, they would hardly come in contact with one another to form material bodies,17 Regarding the capacity of akasa to contain substances or their instan. ces, one should note that those that obstruct one another cannot be contained in the same portion of space whereas those that do not obstruct one another can be contained in the same portion of space. Though space glveg room to all substances or their instances, it never contains the two mutually obstructing things in the same portion. 4. Units of Space (akasa-pradesas) A primary indivisible atom of matter is the ultimate unit of matter, And the space occupied by a material atom is the ultimate unit of space. It is called pradesa (space-point),18 Though material atom is physically indivisible, it is amenable to mental division because it possesses ananta attributes or modes. As these modes or parts of a material atom are inseparable from it and can only be mentally abstracted from it, they are never found pbysically discrete in space. So, a part of a material atom cannot serve as the defining measure of the unit of space. The physically indivisible unit of matter, viz. atom being discrete and concrete (as opposed to its abstracted part) serves as a defining measure of the unit of space. Though akasa does never accommodate two material bodies in the same spacepoints at a time, it, under certain conditions, can accommodate two upto ananta material atoms in one and the same spacepoint at a timelo. This pbenomenon becomes possible because material atoms in their subtle states, are conceived as mutually non-obstructive 20 Again, this phenomenon definitely proves the fact that a material atom is subtler than a spacepoint 21 Akusa has ananta spacepoints.22 But this number ananta is fixed in the sense that there is no possibility of increase or decrease of even a sin. gle spacepoint. 17 jadi havadi gamaNahedU AgAsa ThANakAraNaM tesiM / pasajadi alogahANI logassa ya aMta parivuDDi / / paJcAstikAya, 14 , 18 vakSyamANalakSaNaH paramANuH, sa yAvati kSetre vyavatiSThate sa pradeza iti vyavahiyate / sarvArtha Paris, 4. 19 tasmAdekasminnapi pradeze anantAnantAnAmavasthAnaM na virudhyate / sarvArthasiddhi, 5. 10 20 Hiaat, . Le 21 Brutaleta (ITACI.) Bv 22 Bereziat: 1 atalea, 4.

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Jaina Conception of Space and Time 17 The space points are conceived as inseparable parts or avayavas of akasa. Thus akusa is an avayavi - astikaya2. Avayavas or parts (pradesas) of akasa are as much objectively existent as akasa of which they are parts. Were it not so, the two cities say, Ahmedabad and Poona which like the two mountains, the Himavat and the Vindhya, Occupy diferent locations of space, would, the Jainas affirm, tend to be at one location, which is an absurd position.24 They maintain that the partless akasa can never be a favourable receptacle for the objects having parts. Thus they contend that akasa too must have parts; for, when the table exists in space, it does not cover the whole space, as in that case other things cannot exist at all anywhere; the table exists not in all space but in that part of space where It does actually exist, leaving room for the other objects to exist elsewhere; all this clearly imply that space too has parts; space is an avayavt. To be an ayayavi does not necessarily mean that it should be produced from its avayavas put together at some point of time. 5 Divisions of akasa Akasa is ananta (infinite) in extension. That portion of it, which contains all substances is called Lokakasa (Universe-space) and that portion of akasa, which has no substance to accommodate in itself is called Alokakala (Space-beyond-the-Universe). Akasa is one only. Lokakasa and alokakaka are not two individual akasas. Thus this division is not in akasa itself but It is due to its relation with other substances. 25 6. Lokakasa _Lokakasa has asamkhyata (innumerable) space-points.20 This number is fixed. That is, there is no possibility of increase or decrease of the space-- points of lokakasa. Though lokakasa has asankhyata spacepoints, it acco 23 tattvArthasUtra, 5. 1 *24 AkAzasya...sAvayavatvaM ghaTAderivopapannaM, sAvayavamAkAzaM himavatvindhyAvaruddhavibhinnadeza tvAt / sanmatitarkaprakaraNaTIkA (prakA. gUjarAta vidyApITha) pR. 641 / dravyANAM pratiniyatadezAvasthAnAt / ihAnyeSu AkAzapradezeSu pATaliputra sthitam , anyeSu ca mathurA, ato nAnA AkAzapradezAH / yasyaikAntena apradezamAkAzaM tasya yaddezaM pATaliputra tadezabhAvinyeva mathurApi syAt / tattvArtharAjavArtika, 5. 8 ___ 25 AkAzaM dvidhA vibhakta lokAkAzamalokAkAzaM ceti....| sarvArthasiddhi, 5. 12 / dharmA dharmapudgalakAlajIvA yatra le kya-te sa loka iti vA / ...bahiH samantAdanantamalokAkA zam ' rAjavArtika, 5. 12 / _26 sarvArthasiddhi 5. 10. . Sambodh. 6, 3-!

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Nagin J. Shah mmodates ananta material atoms. The number ananta is infinite times greater than the number asamkhyata. So, there arises a question as to how the space of asamkhyata space-points can accommodate ananta material atoms. The answer to this question is there in the Jaina belief that, under certain conditions, one spacepoint can accommodate more than one material atoms,27 18 There is no possibility of expansion of lokakasa (universe-space). There are two reasons for this. First, the lokakasa has fixed number of spacepoints and these spacepoints cannot expand or contract. Secondly, lokakasa can expand provided loka (universe) expands, and loka can expand provided the bodies get exploded and thrown into akasa which was till then empty; but this possibility has no room in Jainism because according to this system the medium of motion is necessary for bodies to move from one place to another, and this medium of motion is not present in empty space, it is confined to the universe only. So no body crosses the limits of universe set up by the medium of motion. Thus universe is not expanding and hence universespace is also not expanding. One may pose here another question- 'Does the universe as a whole move in the empty space with the result that though universe-space is fixed in its extension this universe-space is not the same for ever?' He may further ask that as dharma (medium of motion) and adharma (medium of rest) pervade the universe they cannot move in the Universe, nor do they as individuals peel themselves off the universe into the non-universe because they constitute the nature of the universe, but what prevents them from moving with the universe in the empty space? These questions have not occurred to the Jaina thinkers and hence they have not answered them. The loka (Universe) is of the form of a standing human trunk with two feet apart and two hands on hip.28 So, secondarily the lokakasa (Universe-space) may also be said to possess this form. Usually the formless is said to assume the form of its container. But here the formless container is said to assume the form of its content. Of course, lokakasa cannot be said to assume this form at some point of time.20 Like the aras (divisions) of Time Cycles, the different regions of lokakasa are characterised by the different degrees of pleasure or happiness. 27 syAdetadasaGkhyAtapradezo lokaH ananta pradezasyAnantAnantapradezasya ca skandhasyAdhikaraNamiti virodhastato nAnantyamiti / naiSa doSaH / sarvArthasiddhi 5. 10 28 naraM vaizAkhasaMsthAnasthitapAdaM kaTItaTe / nyastahastadvayaM sarvadikSu loko'nugacchati || lokaprakAza 12. 3 In the Bhagavatisutra Alokakasa is conceived as having the form of a hollow sphere. (11-10-420) 29

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Jaina Conception of Space and Time 19 As we go higher and higher from the lowest region of the lokakusa the degree of happiness increases. The degrec of happiness in the lowest region of lokakusa is almost nil, whereas the degree of happiness in the highest region of lokakasa is the highest- ananta. A living being becomes more and more happy if he enters higher and higher regions of lokakasn, but for the entry he should earn the passport by his meritorious deeds. By good acts a living being earns the passport for the entry into higher regions and by bad acts a living being earns the passport for the entry into lower regions, 7. Alokakasa. As we know, akasa as a whole has ananta pradesas (space-points). And alokakasi also has ananta pradesas. Having taken asamkhyata pradesas of lokakasa from ananta pradesas of akasa as a whole, the remaining pradesas of alokakusa are still ananta. Alokakasa is infinite (ananta) but this infinity is also fixed in the sense that increase or decrease of a single space-point is an impossibility. Again, no encroachment from loka on its infinity is possible, Has alokakusa any from ? No, it has no form. But it may be conceived as having the form of a parabola, Parabola is a symbol of spatial infinity. So, we may say that infinity of alokakasa is represented by a parabola put on the liighest end of lokakusa. And we may further say that its cmptiness is represented by a sunya put in the parabola. But we cannot say all this because the Jainas have included the parabola (with a sunya in it) in the loka putting a boundary line of loka over it. 8. Application of Jaina Criterion of Reality As ukasa is a real (sat), it must conform to the definition of reality. According to Jainism a rea] must possess a triple character of origination, persistence and decay. Ac, Kundakunda actually applied this criterion of reality to Jiva, Pud gala and Kala. But Pujyapada, Akalanka and later logicians attempt to apply it even to Dharma, Adharma and Akasa. Of course, the parinamas or changes of these substances had to be shown not directly but through those of living beings and matter. This difficulty is due to the peculiar nature of Dharma, Adharma and Akusa which are (ne cach, with out any movement and pervade the whole universe. Their association with the different moments of Time also makes possible their modes or changes running parallel to the moments of Time. A mode of the entire space at time moment t is different from the next mode of the entire space at time moment t, because they are associated with two different timc-moments. Except this there is no other difference between two modes of space. Some

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20 Nagin ), Shah might urge that as there is no substance - not even Time substance - in alokukasa, alokakasa should not undergo changes and consequently should not be regarded as a real. The Jajnas contend that lokakusa and alokakusa being not two akasa individuals, the effect of the time substa ace is present throughout the one akasa. Again, they majatajn that entire akasa undergoes changes through the rhythmic rise and fall in its agurulaghuguna (untranslatable term, lit. Deither-heavy-nor-light-quality).30 Section II TIME 1. Introductory In the oldest times, we find the idea of Time as the highest principie and power governing all things. In the Atharvaveda we come across a hymn which extols time as the basis of all things; it creates all things and it destroys all things. This idea of Time further asserted itself. We find discussed in philosophical works the doctrine of Time (kalavada) which traces all things back to Time. In the mouth of the upholder of this doctrine the following words are put : "Time brings all creatures to ripeness. Time again destroys all things, Time keeps awake among the sleepy. It is hard to transgress Time. Without Time not even a bean is cooked, even when a man has placed the pot in Fire; therefore a man knows that it has occurred through Time."2 Time creates all things, Time ripens all things and Time destroys all things. Time is all powerful. But in the days of philosophical ms the doctrine of Time (kalavada) remains in the background and loses its importance as the prime grouud of all things. Some philosophical systems altogether rejected Time and others that accepted it recognized it not as the prime ground of all things but merely as a condition of their temporal aspect. We need not enter into the exposition of the various conceptions of Time, found in different philosophical systems. 2. Time and Jaina Agamic Works In the Avasyaka Curni, three different views on the nature of time are referred to. Some say that time is a quality'; some maintain that it is 30 1 2 3 Fafeffere, 4. 3720 a 88.43 pretra a , 66 pret Uut: 1 71932a apoi (ratesih extu), . 380

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Jaina Conception of Space and Time nothing but modes of substances 4, still some others opine that it is an independent substance (dravya) in addition to the five, namely, Jiva (Soul Substance), Pudgala (Matter Substance), Akasa (Space Substance), Dharma and Adharma (Substances serving as the media of motion and inertia resp. ectively)." Out of these three views, the first is, to the best of my knowledge, neither referred to nor explained elsewhere in the whole of the Jaina literature. The last two views are considerably old and find mention in the Bhagavatisutra. The Svetambara philosophers refer to both these views, though they favour either of them. Digambara thinkers accepted that view only according to which time is an independent substance. 4. Arguments for the Time as an independent Substance Now let us study the arguments put forward by the Svetarbara and Diganbara thinkers to establish time as an independent substance. (1) The existence of real Time is establisbed by the incessant minute imperceptible changes (vartana) that go on in the five substances; without it these changes would not take place, as it is their auxiliary cause.? To give a concrete example, we might say that the stone under a potter's wheel assists in the movement of the wheel. The stone here does not impart motion to the wheel, but without this stone such a kind of motion would not have been possible. Similarly, Time assists or works as an auxiliary cause in the changes prod. uced in substances, though it does not work as a cause proper in their productions (2) Jajnas should accept Time as an independent substance. Though spiritual and material substances are regarded capable by nature to move and to rest, yet they have posited two independent substances Dharma and Adharma serving as the media or auxiliary causes of motion and inertia respectively. Similarly, though five substances are by nature capable of transforming themselves into their proper modes some auxiliary or general 4 puNa kAlo dadhvassa ceva pajjAo / Ava. cU0 pR. 340 5 athavA 'kAlacetyeke' esa davvakAlo / Ava. ca0 pR. 341 6 kimidaM bhante, kAlo tti pavuccai ? goyamA, jIvA ceva ajIvA ceva tti / kai NaM bhante davvA pannattA ? goyamA, cha davA pannattA / taM jahA-dhammatthikAe, adha mmasthikAe, AgAsasthikAe, puggalatthikAe, jIvatthikAe, addhAsamaye ya / 7 dharmAdInAM dravyANAM svaparyAyanirvRtti prati svAtmanaiva vartamAnAnAM bAhyopagrahAda vinA tavRttya bhAvAt tatpravartanopalakSitaH kAla iti kRtvA vartanA kAlasyopakAraH / sarvArthasiddhi (saM. paM. phulacandrajI), pR. 291 8 svakIyopAdAnarUpeNa svayameva pariNamamANAnAM padArthAnAM kumbhakAracakrasyAdhastanazilA vat...padArthapariNateryat sahakAritvaM sA vartanA bhaNyate / ....vartanAlakSaNaH kAlANudravyarUpo nizcayakAlaH / dravyasaMgrahavRtti, gAthA 21

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22 Nagin J. Shah cause like Time should be posited to help them in their transformations. Were they to reject Time as an independent substance, they would have no right to posit Dharma and Adharma. The case of Time is on par with that of Dharma and Adharma.' (3) Though all the causal conditions are there, tlie mango-tree, etc, do not bear fruits all at once; this suggests that there is Time substance, with varied capacities which the effects expect for their fruition 10 (4) Time subsatnce is a controlling principle. Without it temporal order could not be accounted for. Were it not an independent substance, all serial effects would take place simultaneously and thus there would ensue chaos instead of order.1 (5) Without Time substance, how can we liave particular divisions of Time ? Division implies something of wbich they are the divisions12 (6) Simple uncompound word time' presupposes an independent entity, namely, Time.13 (7) Activities like cooking etc. are conventionally referred to as 'cooking time' etc. But in this traditional usage of 'cooking time' and so on, the name of time' is superimposed on activity. The term time' really signi. fies the existence of real time which is the basis of this conventional time. 14 (8) Those who maintain that time is nothing but movement of the sun and other luminaries are not rigbt. Mere movements of the sun and stars could not account for the changes in substances. Even in regard to movement we say it is past', 'it is present', 'it is future.' Movements require the assistance of Time. Without it they are impossible. Minute changes constiuting 9 tathA ca vartanAparyAyasya sAdhAraNApekSA na kathyate tadA tu sthityavagAhanApekSAsAdhAraNa kAraNatvena dharmAdharmAstikAyau siddhau jAtau tatrApyanAzvAsa AyAti / dravyAnuyogatarkaNA (nirNayasAgara saM.) pR. 175 10 cUtAdyAH zeSahetUnAM sattve'pi phalavaJcitAH / kAladravyamapekSante nAnAzaktisamanvitam // lokaprakAza, 28.48 11 asati hi niyAmakadravye kisalaya-kAlikA-phalaprasava-pariNatayaH sahakArataroyugapadAvi bhaveyuH, kramabhAvanI caiSAM kisalayAdipariNatirupalabhyate, tataH zakyamanumAtum-yadanurodhAdetAH kAryavyaktayastAratamyenAtmAtizayamAsAdayanti so'styatra ko'pi kAla: / tattvArthasUtra siddhasenagaNiTIkA 4. 15 . 12 kAladravye cAsati tadvizeSAH samayAdayaH / kathaM nu syurvizeSA hi sAmAnyAnucarAH khalu / / lokaprakAza 28. 21 13 yacchuddhapadavAcyaM tat sad ityanumiterapi / SaSThaM dravyaM dadhat siddhi kAlAkhyaM ko nivAra yet // lokaprakAza, 28. 20 14 samayAdInAM kriyAvizeSANAM samayAdibhirnirvatyamAnAnAM ca pAkAdInAM 'samayaH pAkaH' itye vamAdisvasaMjJArUDhisadbhAve'pi 'samayaH kAlaH ' 'odanapAkaH kAlaH' iti adhyAropyamANaH kAlavyapadezastavyapadezanimittasya kAlasyAstitvaM gamayati / sarvArthasiddhi, pR0 292

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Jaina Conception of Space and Time movements could not be explained if Time were not posited as an independent real substance.15 (9) It is untenable to maintain that Space (akasa) can very well perform the function assigned to Time. In other words, to reject Time as an independent substance we cannot legitinately maintain that Space serves as an auxiliary cause of the minute changes (vartana) in the five substances, Space merely contains or gives room to the substancs. For instace, a pot can at the most support or contain the rice but it cannot cook the rice; for that we need fire. 16 (10) Some might even argue that 'Existence' (Satta) itself can perform the function of time; and hence there is no need of positing an independent substance called Time. But this view is not sound. Minute imperceptible changes themselves constitute the nature of 'Existence'. So, how could it be viewed as an auxiliary cause of minute changes.17 (11) A theory is propounded by some that time is noth. ing but activity (kriya). Akalanka explains it as follows. Movement of an atom from one spacepoint to the next space-point is called an instant'. There is nothing like a minute time over and above this movement to measure the span of this instant. The collection of these instantaneous activities is called avalika, the collection of these avalikus is called ucchvusa and so on. There is no entity called Time. In our overy day usage we say the sits as long as the cows are milked'. Here the usage of 'time' is based on activities. When one activity is circumscribed or limited by another activity, to the latter is applied the term time.' Thus time is nothing but activity 13 15 syAdetat - AdityagatinimittA dravyANAM vartaneti, tanna, kiM kAraNam 1 tadgatAvapi tatsa dbhAvAt / saviturapi vrajyAyAM bhUtAdivyavahAraviSayabhUtAyAM kriyetyevaMrUDhAyAM vartanAdarzanAt taddhetunA'nyena kAlena bhavitavyam / rAjavArtika (saM. 5, mahendra kumAra), pR. 477 16 yathA bhAjanaM taNDulAnAmadhikaraNaM na tu tadeva pacati, tejaso hi sa vyApAraH tathAkAza. mapyAdityagatyAdivartanAyAmadhikaraNaM na tu tadeva nirvatayati / kAlasya hi sa vyApAraH / rAjavArtika, pR0 477 17 kAlAnugRhItavartanA hi satteti tato'pyanyena kAlena bhavitavyam / rAjavArtika pR. 477 18 syAnmatam - kriyAmAtrameva kAlaH / .... sarvo'yaM kAlavyavahAraH kriyAkRtaH / kriyA hi kriyAntaraparicchinnA anyakriyAparicchede vartamAnA kAlAkhyA bhavati / yo'pi samayo nAma bhavadbhirucyate sa paramANuparivartana kriyAsamaya eva kAlasAmAnAdhikaraNyAt / na samayaparimANaparicchedako'nyaH tataH sUkSmataraH kazcidasti kaalH| tatsamayakriyAkalApa AvalikA, tatpracaya ucchvAsa ityAdi samayakriyAkalApaparicchinnA AvalikA ucchvAsaparicchede vartamAnA kAlAkhyA / evamuttaratrApi yojyam / loke'pi tathaiva godohendhanapAkAdiranyo'nyaparicchede vartamAna kAlAkhya iti kriyaiva kAla iti / rAjabArtika, pR0 482

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24 Nagin J. Shah Akalanka refutes this view in the following manner. He admits that the usages like 'he did it within a wink of an eye', 'he did it within a breath' are no doubt based on activities. But he points out that our application of the term 'time' to activities of 'winking', 'breathing' etc. could not be without any ground whatsoever. Take an example of our application of the term 'dandi' ('staff-bearer ') to Devadatta. This application of 'dandi' to Devadatta could not be baseless. Its basis is the relation obtaining between danda (staff) and Devadatta. Similarly, we should maintain that there is something like Time which, being in relation with activity, makes possible our application of term 'time' to activity19. Moreover, if we were to consider time as identical with activity, the contingency of the absence or nonexistence of the present would ensue. How ? In connection with activity there are only two alternative states, namely, activity either done or undone. There is no third state in its conection, namely, activity neither done nor undone. Thus activity is devoid of its present and hence it can. not provide the basis for the usage of present. And past and future being relative to present, in the absence of present they too woud be non-existent 20 It might be suggested that the collection of activities from the beginning of the effect to its completion is called present. But this stand is very weak. The activities being momentary, how could there be any possibility of their collection.21 Again if it were argued that time is not accepted inde. pendent of activities on the ground that it is not cognised as distinct from activities, Akalanka retorts that similar logic should be applied by the opponent to activities. When done so, even activities would suffer the same fate as that of time; they would be nothing over and above agents or substances as they are not cognised as distinct from them.22 The last 19 satyaM kriyAkRta evAyaM vyavahAraH sarvaH - ucchvAsamAtreNa kRtaM muhUrtena kRtamiti, kintu samaya ucchvAso nizvAso muhUrta iti svasaMjJAbhirnirUDhAnAM kAla ityabhidhAna makasmAnna bhavati / yathA devadattasaMjJayA nirUDhe piNDe daNDya bhidhAnamakasmAnna bhavati iti daNDasambandhasiddhiH tathA kAlasiddhirapi / rAjavArtika, pR0 482-3 katham ? Uyate 20 tasya vartamAnakAlAbhAvaH prasaktaH / paTa iti yaH prakSiptastantuH so'tikrAntaH yaH prakSepsyate so'nAgataH, na ca tayorantare kAcidanyA anatikrAntA'nAgAminI kriyA'sti yA vartamAnatvena parigRhyeta / vartamAnApekSau ca punaratItAnAgatAviSyete, tadabhAve tayorapyabhAvaH syAt / rAjavArtika, pR0 483 ArambhAdirapavargAntaH kriyAkalApo vartamAna iti / kSaNikAnAM kriyAvayavAnAM samUhAbhAvAcca / rAjavArtika, pR0 483 22 yadi vyatirekeNAnupalabdheH kAlo nAsti ityucyate nanu bhAvaH / kAraNAnAM hi pravRttivizeSaH kriyA, na tebhyaH rAjavArtika, pR0 483 21 tadapyayuktam, kutaH ? kriyAyA: kriyAsamUhasya cApravRttiryatiriktA upalabhyate /

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Jaina Conception of Space and Time argument adduced by Akalanka against this theory is that an activity cannot limit or measure another activiiy. Only persistent or perdurable things can measure another such things. But activity being momentary how can it measure another such activity ? A thing which itself is momentary can never measure another (momentary) thing.23 25 4. Time Substance according to Digambaras According to the Digambara thinkers, time is atomic. There are innumerable time-atoms. Each time-atom occupies one spacepoint of the cosmic space. Thus time-atoms are confined to cosmic space only. They are not present in the space beyond cosmos.24 They do not combine to form molecules as the material atoms do. Nor do they constitute one single whole as the spacepoints do. Thus they have no spatial extension (tiryak pracaya). Only those substances that have spatial extension are termed astikaya. Hence time is not counted among astikaya.25 Time-atoms go on assuming different modes all the while. All these modes are not measurable. The smallest measurable mode of a time-atom is termed 'samaya (instant) which is defined as the time taken by a material atom to traverse a unit of space by slow movement, 26 Each time-atom has infinite such modes. 27 Though these modes are not simultaneous, a time-atom being a substance pervades all of them. That is, these modes are not discrete, without any permanant substance underlying them. This is the reason why time-atoms are said to have temporal extension (urdhvapracaya). 28 Time - " 23 kiJca, kriyA kriyAntarasya paricchedikA kAlavyapadezabhAgityanupapannamanavasthAnAt / sthito hi loke prasthAdiH pariNAmavizeSaH vrIhmAderavasthitasya paricchedako dRSTaH / rAjavArtika, pR0 483 24 loyAyAsapadese ikkekke je dviyA hu ikkekkA / rayaNANaM rAsImiva te kAlANU asaMkhadavvANi // dravyasaMgraha, gAthA 22 25 savArthasiddhi pR0 312 | pravacanasAratattvadIpikA 2. 49 26 apradeza eva samayo.... ekaikamAkAzapradezamabhivyApya tasthuSaH pradezamAtrasya paramANostadabhivyAptamekamAkAzapradezaM mandagatyA vyatipatata eva vRttiH / tattvadIpikA, pravacanasAra - gAthA 2. 46 / tatra paramasUkSmakriyasya sarvajaghanyagatipariNatasya paramANoH svAvagA - nakSetra vyatikramakAlaH samaya ityucyate / tattvArthabhASya, 4. 15 27 so'nantasamayaH / tattvArthasUtra, 5.40 28 Urdhvapracayastu trikoTisparzitvena sAMzatvAd dravyavRtteH sarvadravyANAmanivArita eva / ........ samayapracayaH eva kAlasyordhva pracayaH / pravacanasAradIpikA, 2. 49 29 kAlANavo niSkriyAH / sarvArthasiddhi pR0 313 Sambodhi 6, 3-4

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26 Nagin J. Shah atoms are motionles 20 and hence each of them for ever occupy one parti. cular space-point in cosmic space. They are immobile entities arranged in close proximity to one another, each occupying onc space-point in cosmic space. They are eternal as they are atomic and do not form aggregates, 80 Origioation, persistence and decay in their case are explained through the origination, persistence and decay of other things.34 It is also said that they are eternal in the sense that they never give up their own nature and that the origination and decay in their case is due to the rhythmic rise and fall of their agurulaghuguna (untranslatable term, lit. means neitherheavy-nor-light-quality.)2 Ac. Kundakunda maintains that a time-atom undergoes origination, persistence and decay at one and the same moment.sg Time-atoms are devoid of physical qualities like colour, etc. and in this sense only they are called amurta.34 They are subtle and imperceptible,35 Though other substances require time as an auxiliary cause in the emergence of their modes, time-atoms do not require any other substance as an auxiliary cause in the production of their own modes, Digambara thinkers recognize two types of Time - Absolute (mukhya) and Conventional (vyavaharika). A time-atom with immeasurable minutest modes is Absolute time. In other words, a continuum of immeasurable minutest modes of a time-atom is Absolute time.30 But modes of a time-atom, that are measured by motion of a material atom or a heavenly luminary constitute Conventional time. 37 Absolute time has no reference to motion of a material atom or a heavenly luminary whereas Conventional time has pointed reference to it. So, it is said that Absolute time does not require motion of material atom or a heavenly luminary for its manifestation. Absolute time is the auxiliary cause 30 kAlANUnAM...kAyatvAbhAvaH / ata eva vinAzahetutvAbhAvAd nityAH / rAjavArtika, pR0 482 31 parapratyayotpAdavinAzasadbhAvAdanityAH / rAjavArtika, pR0 482 32 dhrauvyaM tAvat kAlasya svapratyayaM svabhAvavyavasthAnAt vyayodayau parapatyayau, agurulaghuguNa . vRddhihAnyapekSayA svapratyayau ca / sarvArthasiddhi pR0 312 -: 33. egamhi santi samaye saMbhavaThi daNAsasaNNidA ahA / samayassa savvakAlaM esa hi kAlANusabbhAvo / / pravacanasAra, 2, 51 34 rUpAdiyogAbhAvAd amUrtaH / rAjavArtika, pR0 482 35 - rAjavArtika, pR0 501 36 ......vartanAlakSaNaH kAlANudravyarUpo nizcayakAla: / dravyasaMgrahavRtti, gAthA 21 37 tatra vyAvahArikaH kAlavibhAgaH tatkRtaH samayAvalikAdivyAkhyAtaH kriyAvizeSaparicchinnaH anyasyAparicchinnasya pariccheda hetuH / rAjavArtika, pR0 222

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Jaina Conception of Space and Time of the immeasurable minutest modes of substances 38 whereas Conventional time is the auxiliary cause of the measurable modes of substances. As time-atoms are spread over the entire cosmic space, Absolute time is present everywhere in the cosmic space. As the motion of a material atom is available throughout the cosmic space, samaya division of Conventional time is also present in the entire cosmic space. But as the motion of the sun and other heavenly luminaries is not available outside the space inhabited by human beings, the divisions of Conventional Time having reference to this motion are confined only to this portion of cosmic space.3. Absolute time being what it is, usage or division of past, present and future is metaphorically or secondarily applicable to it; but it is primarily applicable to Conventional time.40 5. Time Substance according to Svetambaras A few out of this Svetambara thinkers who recognise time as an independent substance favour the Digambara view. Ae. Hemacandra is the foremost among them. 41 But others reject the Digambara view. According to them time is not atomic. It is not a manifold of atoms. It is one and pervades the entire cosmic space. Though it is one whole, it can be said to have spatial parts. It has extension over the cosmic space and the parts of this space covered by it are obviously understandable in terms of the parts of time substance. Consequently time substance is entitled to being characterised as an extensive substance (astikaya). Tradition however restricts the use of this notion to five substances, but this does not annul its extensity (tiryak pracaya or astikayata).42 Though it pervades the entire cosmic space, its divisions, viz. day, month, year etc. which depend upon planetary movements are not possible outside human region because planetary movements are available in human region only.48 As it pervades the entire cosmic space, it is motionless. 38 77 quart:...daran 59917*: Tarlac, To 822 39 va ular fara aflegara- n-ra14- -faser-ucatat -pakSa-mAsAyanAdisavitRgatiparivartanakAlavartanayA vyavahArakAlo manuSyakSetre sambhavatItyacyate tatra jyotiSAM gatipariNAmAt, na bahiH, nivRttagativyApAratvAta jyotiSAm / Tharfe T. 862 40 tatra paramArthakAle bhUtAdivyavahAro goNaH, vyavahArakAle mukhyH| rAjavArtika, pR. 482 41 H ETTI, l. 8EUR 42 vyavahArastu rUDhyA'stikAyaiH paJcabhireva pravacane, na caitAvataivAstikAyatA'pahnotuM shkyaa| siddhasenagaNiTIkA (tatvArtha), pR0 434 43 miff#771 bila teatar: 12197913, R6. Poy

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58 Nagin J. Shah Time substance is constitutionally dynamic in the sense that it continuously undergoes changes by virtue of its intrinsic nature like other substances. Changeless time substance cannot assist changes in other substances. So, time substance is not changeless. Thus time qua substance is one, but time qua modes is many. Though time substance is cbanging, it never loses its identity. It permeates and pervades all its modes. Thus time qua substance has termporal extension (urdhva pracaya) also. 44 The ultimate measurable unit of time is called samaya (instaat). It is measured by the movement of a material atom over the space-point. Hence it is defined as the time taken by a material atom to traverse one spacepoint by slow movement. Time substance has Infinite samayas. As a samaya is an ultimate measurable unit of time substance, it is devoid of temporal parts. A samaya is not bereft of time substance. But the time substance contained in it is indivisible. Hence a samaya is devoid of substantial parts also, But as a samaya pervades the entire cosmic space of innumerable space-points, it may be conceived as possessed of spatial parts. As it is possessed of a plurality of spatial parts, it is capable of being characterised as an astikaya. Again, it has manifold of capacities with which it agsists various changes proper to infinite number of subsances. These capacities may also be conceived as its parts.45 All the samayas are not absolutely discrete ; they are related to one another by an underlying time substance. 48 6. Relative Subtlety of Units of Time, Space and Matter It is interesting to have some idea of the relative subtlety of units of time, space and matter. A space-point (pradesa) is subtler than a timepoint (samaya). It is contended that the numbers of space-points of a small space of one angula is equal to the number of time-points of a countless number of cycles of time. But an atom of matter is substler than even a space-point. An infinite number of atoms can be accommodated in one space-point. Thus a materlal atom is subtler than a space-point and a space-point is subtler than a time-point 47 44 dravyArtharUpeNa pratiparyAyamutpAdavyayadharmA'pi svarUpAnanyabhUkramAkramabhAvyanAdyaparyavasAnAnantasa GkhyapariNAmaparyAyapravAhavyApinamekamevAtmAnamAtanoti, atItAnAgatavartamAnAvasthAsvapi kAla kAla ityavizeSazruteH / siddhasenagaNiTIkA, pR0 430-431 45 yathA kAlakRtadezairanavayava evaM dravyakRtadezairapi, kSetrato bhAvatazca sAvayava eva / siddha senagaNiTIkA, pR0 434 46 na punareka eva vicchinnamuktAvalImaNivad vidyamAnapUrvAparakoTirvartamAnaH samayo'bhyupeyate / PENGHANTOTEST, go 838 47 Braganayii (MCT), 30

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Jaina Conception of Space and Time 7. Time identical with Change We have studied the view that Time is an independent substance which assists changes in various substances. But according to the other view time is notbing but modes or changes of substances. In other words, Time is identical with change and nothing over and above change. The minute changes and gross changes are merely the modes of substances. And the Jainas being the upolders of the theory of non-absolutism (Syadada), believe that there obtains a relation of identity-cum-difference between a substance and its modes. In other words, according to them, modes are in a way identical with the substance. Hence the name 'substance' (drayya) is secondarily applied to them also. As a result of this, time which is nothing but modes of substances is also called substance. The statement, occurring in the Bhagavatisutra, that Jiva and Ajiva substances themselves are called Time means that modes of these substances are called Time; Time is nothing over and above these modes. 48 Substances undergo incessant minute changes by virture of their intrinsic nature, An independent time substance is not required to assist them in their modification or change. These minute changes or modes are not measureable. So, the Jajnas eem to bave conceived a mode sufficiently thick to be measured. This is called samaya or moment, the ultimate measurable mode of a substance. 49 This mode is measured by the slow movement of a material atom over one space-point. Were the movement fast, the thickness of the mode would get reduced to such an extent that it would not remain amenable to measurement. What are called avalika, muhurta, etc. are merely the long and short series of the ultimate measurable modes, The argument that the case of an independent Time substance is on par with Dharma and Adharma is not sound. Dharma and Adharma are, of course, posited to account for motion and inertia respectively. But motion and inertia of a substance are not eternal. Sometimes we find a substance in motion and sometimes we find it at rest. This suggests that there must be some condition of motion and inertia over and above the substance itself. And bence the Jainas posited Dharma and Adharma as conditions or 48 STATE: Asfa vilafaqaf adargu: kAlamityucyate tajjJaiH pRthak dravyaM tu nAstyasau // evaM ca dravyaparyAyA evAmI vartanAdayaH / sampannAH kAlazabdena vyapadezyA bhavanti ye // paryAyAzca kathaJcit syurdravyAbhinnAstatazca te / dravyanAmnApi kathyante jAtu prokta yadAgame // 49 Afaffinghandelaat 8.84 (TO 380) lokaprakAza, 28.5.11.12

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Nagin J. Shah media of motion and intertia. Those who posit Time as an independent substance do so to account for mainly the incessant minute changes. But according to the Jainas such changes are eternal - without beginning and end. Hence it is not necessary to posit a causal condition to account for it. What is eternal - beginningless and endless has no cause whatsoever. Again, the argument that without an independent Time substance the world could not be explained; that in its absence, the seed, the sprout and the fruit would emerge simultaneously - is also very weak. The order of the universe is firmly based on the principle of causality. The temporal order is reducible to causal order. Time as an independent substance is superfluous. The description of Time substance as atomic seems metaphorical. Each and every material atom could be called tiine-atom. And this very well explains the seriptural statements regarding the absence of its spatial extension (apradest),60 The conception of Time as an independent substance is vitiated by many contingencies. The main one is as follows : Time is posited to account for the incessant minute changes in other substances, but what would account for the changes in the Time substance itself ? If it be said that the modification of Time substance is natural and hence requires no other caugal conditon, the game logic should be applied to explain modification of other substances. If some other auxiliary cause is pogited to explain changes in Time substance, it would inyolve infinite regress. Hence the view of an independent Time substance is weak and unsound,61 8. Jaina Cycle of Time According to the Jainas, Cycle of Time ceaselessly and eternally moves on, It consists of two halves. One half represents the period of progress with the gradual increase in happiness. And the other half repre. sents the period of decadence with the gradual decrease in happiness. Each period is again divided into six parts (aras). The period of decadence has the following six parts : (1) The part characterised by the greatest happiness (susama-susama) (6) The part characterised by some happiness but absolutely no misery (susama) (3) The part characterised by excess of happiness Over inisery (susama-dusama) (4) The part characterised by excess of misery over happiness (dusama-susama) 50 goalgataeor, 90.86-88 51 esta sitt faraat (. gastat)go 378-372

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Jaina Conception of Space and Time (5) The part characterised by some misery but absolutely no happiness (dusama) (6) The part characterised by the greatest misery (dusama-dusama) 31 It is noteworthy that the Jainas have not recognised the possibility of the following two parts: (1) the part chatacterised by absolute absence of both happiness and misery, (2) the part characterised by exactly equal quantities of both happiness and misery. The abovementioned aix parts in the reverse order constitute the six parts of the period of progress. During the period of progress the bodily strength, bodily height and life-span gradually increase. During the period of decadence the living beings gradually lose their bodily strength, bodily height and life-span. Each such period of progress and decadence is ten crores of crores of ocean Time. The two periods together constitute one complete round of Time Cycle. This one round is called Kalpa.

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JINESVARASURI'S GAHARAYANAKOSA V. M. Kulkarni Ancient Indian poets, as a class, were extremely reticent about their personal history, education, environment, the influences that shaped them; their family life, their successes and failures. Poets like Bhasa, Kalidasa hardly speak of anything about themselves. This suicidal indifference on the part of ancient Sanskrit and Prakrit poets and authors was most probably due to their strong belief that what really mattered was their poetic creation and not their own personality. The thought, idea or feeling embodied in a poem alone was important and not the poet who wrote it or the time when he composed it. Alamkarikas too held identical views as is clear from their works wherein they dealt with the poetic products as created and finished facts never bothering themselves about their authors. It is this colossal indifference which is responsible for not preserving authentic names of poets or their works in the anthologies of Hala (Sattasai or Saptasatakam or Gatha-Sapta-Satz), Jayavallabha (Vajjalaggam), Chappa. nnaya (Chappannayagahao) or Jinesvarasuri (Gahd-rayanakosa). We should, however, be grateful to these anthologists for preserving at least some of the finest and highly poetic and Subhasita-like verses of many unknown poets who are totally forgotten by posterity. All these Prakrit Kosas are compilations of stanzas of other poets barring, of course, a few stanzas of the anthologists themselves. The L. D. Institute of Indology (Ahmedabad) has recently brought out an unpublished Gaharayanakosa. This is compiled by Jipesvarasuri towards the close of the 12th Century A.D. In a short Preface Pt. Dalsukh Malvania, the Director of the Institute, points out the importance of the present volume wbich presents three gathasangrahas, published for the first time and thanks the Joint Editors Pt. Amritlal M. Bhojak and Dr. Nagin J. Shah who have taken great pajas to make the edition useful and have tried to present the text as flawlessly as possible. In their brief but valuable introduction tbe Editors first give a des. cription of MSS. They then dwell on the importance of Subhasita-sangr. has : Such anthologies rescued from the oblivion a large number of floa. ting verses. They proved of help to religious teachers and preachers in their didactic works or lectures in clarifying and corroborating the point of discourse. The Subhasitas had great appeal to the common mind. They constituted the strength or power of language. Looking to their usefulness

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Jinesvarasuri's Gaharayanakosa scholars of olden days collected, carefully arranged and classified them subjectwise. Thus they produced anthologies. 33 The Editors then note the glory of Prakrit Subhasitas Sanskrit was the language of the sistas, Prakrit was the language of the people. Prakrit writers were in close contact with the people. They naturally felt the pulse of the people, identified themselves with their joys and sorrows and reflected them in their verses. These verses have a spirit of closeness to life and common realities which we often miss in Sanskrit poetry. The Editors show on the authority of Uddyotanasuri (the author of Kuvalayamala) how in old days the verses from Hala's Gathasaptasati were recited even by farmers when ploughing their fields. For the importance and the general theme of the Prakrit Subhasitas the Editors refer readers to the Introductions to the Gatha-Saptasati (ed. by Dr. Parmanand Shastri, Merath, 1965), the Vajjalagga (ed. by Prof. M. V. Patwardhan, Prakrit Text Society, Ahmedabad 9, 1969) and (Saptasatisara with Bhavadipika of Vema Bhupala along with) Chappannaya-Gahao (ed. by Dr. A. N. Upadhye, Shivaji University, Kolhapur, 1970). They, then, very briefly deal with Gaharayanakosa pointing out that though the compiler was Jain there is nothing Jainistic about the work except the first section devoted to the prayer of Jina. This prayer is followed by that of Brahma, Visnu, Mahesvara, and Saravati respectively. They further point out how Gaharayanakosa contains material, arrangement and divison of subjects similar to those of most other Sanskrit and Prakrit anthologies. According to the compiler's own statement the present Kosa contains 800 gathas. The Editors, however, point out that their lone MS contains 822 gathas and conclude that these 22 gathas are later additions. Finally, they describe Jinesvarasuri's spiritual lineage and give a few other details about him (pp 8-11). Pages 12 to 14 set forth the table of contents in Sanskrit. Then follows the text of Gaharayanakosa (pp 1-66), arranged according to the 58 different topics. They deal with a variety of topics such as Invocations, poetry, the ocean, the sub-marine Fire, Krsna, the Good, the Wicked, the Master, Laksmi, Charity, the miser, poverty, politics or statesmanship, the clever or shrewd, riddles, harlots, eroticism, eyes (glances), affection, female messanger, love, jealous anger, lovers' flattery, manini (a woman offended with her husband), separation, the sunset, the Cakravaka bird, the glow-worm, the moon, night-lotus, dawn, the sun-rise, day-lotus, bee and Malati flower (or creeper), the cycle of seasons, unchaste women, various trees, mountains, lion, elephant, camel, the excellent bull, miscellaneous things and finally Santa rasa (the mood of quietitude). More than 30 topics out of the 58 are common to Vajja Sambodhi 6, 3-4

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34 V. M, Kulkarni lagga, and as pointed out by the Editors 'Nearly one hundred gathas are common to this Gaharayanakosa and the Vajjalagga'. After this Kosa the Editors present two, hitherto unpublished tiny collections of gathas, each based on a single MS. They bear the titles : Subhasiyagahasangaho (pp 67-74) and Subhasiya pajjasangaho (pp 75-82). They then add gatha-index of all three anthologies separately (pp. 83-98). Index No. 1 records over 35 Desi words that occur in these three anthologies and are rather difficult and of rare frequency along with their meanings in Sanskrit or Gujarati (pp 99-100). Index No. Il gives a Table of gathas that are common to Gaharaya. nakosa and Vajjalagga (pp. 101-102). At th> end they give a list of corra ections (pp. 103-104): : The Director of the Institute and, especially, the Joint Editors of this volume deserve warmest congratulations on their bringing out thls excellent edition. It is no doubt a welcome addition to the existing anthologies in Prakrit. Having regard to the fact that the edition is based on a rare MS all would agree with this reviewer that the performance of the Editors is excellent. By adding Indexes the Editors have made the edition more useful. One, however, feels that the scope of the glossary could have been extended to accommodate a considerable number of other difficult and double-me. aning words. As regards the second appendix, it passes one's comprehens sion why the order of serial numbers of gathas is disturbed in their Comparative Table. A few of the gathas which are common to Vajjalagga are left out inadvertently as will be seen presently. A Kosa (Treasure) by its very nature contains stanzas picked up from different works. Whenever the MS presents doubtful readings or gaps it is possible for us to hunt the sources of these stanzas and restore the original readings. The present edition contains about 1040 gathas. Most of them present no difficulties. Stijl a fair number of gathas contain doubtful readings (indicated with a question-mark by the Editors) or gaps. These make a careful reader restless. He is anxious to get at the correct reading. It is too much to expect of the Editors to trace the sources of such gathas and restore the readings, especially wlien the anthologists have nowhere indicated their sources. As the Editors have pointed out about 100 verses are common to Gaharayanakosa and Vajjalagga. A comparison with Hala's Gathasaptasati would show that 45 gatas are common to Gabara. yanakosa. This comparison would help us to restore some doubtful reada Angs. For correcting the rest of the doubtful readings of filling in the gaps we will have to go to the very sources of these gathas of course, wherever

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finesvarasuri's Gaharayanako sa tr possible. This kind of study would also reveal to us how far the antholo. gists themselves were well-read and their power of selection and appreciation. It would also enable the readers to understand these gathas better with the help of commentaries on these sources or their translations in English or regional Indian languages. The scope of this review article does not permit a thorough or comprehensive or exhaustive study of this kind. What follows will indicate to the readers merely the direction in this regard, The following tables give verses that are common to Ga harayanakosa and Gathasaptasati, Vajjalagga (verses not included in the Table given in Appendix II), Gaudavaho, Lilavai and Kumara pala pratibodha : TABLE I Gaharayanakosa Gatha No. 14 135 266 293 303 332 334 Gathasaptasati Gatha No. I. I 792 (Weber's edition) II. 73 954 (Weber's edition) III. 7 V. 21 I. 99 III. 100 IV. 6 IV, 24 1. 100 II. 99 I. 25 IV. 41 VI, 6 337 338 339 342 355 358 361 363 390 I. 91 391 404 409 410 411 419 II. 82 II, 6 I-53 III-4 II-24 II-42 I-10 1-74 II. 44 1-27 VI. 64 420 446 447 451 453

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V.M, Kulkarnt 455 456 467 468 469 470 471 473 475 480 483 485 494 499 504 505 506 II: 92 VI, 21 VII. 15 I. 85 VII. 65 V. 89 903 (Weber's edition) IV. 76 V. 51 941 (Weber's edition) II. 47 I. 48 IV. 97 837 (Weber's edition) I. 29 II, 53 III. 22 IV. 63 IV. 77 VI. 2 II. 39 VI. 42 III. 29 II. 64 No, 1004 (Jogalekar's edition) VI. 77 No. 1005 (Jogalekar's edition) III. 17 507 508 509 630 683 698 705 724 728 741 783 This table shows that the total number of common gatbus comes to 55. TABLE II Gaharayanakosa Gatha No. Vajjalagga (Not included in the Gatha No. printed Table) 27 18 605* 1 74 35 92 118 133 P. 13 f. n. No. 1 155 581 178 270 175 617

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Jinesvarasuri's Gaharayanakosa 616 511 159 272 283 567 702 746 751 195 759 225 782 67 The total number of common, but not identified, gathas is 15. TABLE III Gaharayanakosa Gatha No. Gaidavaho of Vak patiraja Gatha No. 18 10 16 87 976 281 127 931 173 959 593 1182 This table shows that the total number of gatbus common to these two works comes to 9. TABLE IV Gaharayanakosa Gatha No. 71 81 Lilavai Gatha No. 60 13 16 423 222 571 104 329 373 501 262 519 520 521 522 523 516 438 442 443 446 448 439 524 525 526

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38 V. M. Kulkarni 528 529 557 451 1071 31 470 558 559 560 526 581 582 584 585 528 1086 1090 1091 1092 675 472 74*1 87 590 607 681 684 The total aumber of gatbas common to Gaharayanakosa and Lilavai comes to 28. TABLE V Gaharayanakosa Gatha No, Kumura palapratibhodha Page No. (Verse No.) 19) 24 65 77 66 4 (41) 150 237 365 305 214 215 224 225 226 231 255 116 249 307 556 The total number of gathas common to Gaharayanakosa and Kumara. palapratibodha comes to 12. 7. 12 A few more gathas are identified with stray gathas : This gatha is simply a Maharastri version of the CulikaPaisaci verse which occurs at the beginning of Byhatkatha of Gunadhya. The Culika-Pajsaci passage is well preserved in Siddha-hema IV 326-327.

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v. 166 V. 418 V. 428 Jinesvarasuri's Gaharayanakosa This Gatha is first cited by Anandavardhana in his Dhvanya. loka II (p. 262). v. 477 This occurs in Surasundaricariya (II-V. 172) with minor variant readings. aivalla pi vIsarai mANUsa desa - kAla - aMtariyaM / vallIsamaM hi pimmaM jaM AsannaM tahiM caDai || 39 This gatha belongs to Ratnavali, the wellknown play of Harsa. It occurs at II. v. 1. v. 443 This gatha is cited in Kavyaprakasa (IV. v. 66, p. 141, Jhalakikar's edition). This gatha is cited in Kavyaprakasa (III. v. 16, P. 75, Jhalakikar's edition). v. 703 This gatha is cited in Dhvanyaloka (III. p, 352, Bauaras Ed. with Balapriya commentary). v. 707 This gatha is cited in Dhvanyaloka (I. p. 76). v. 786 This gatha is cited by Kuntaka in his Vakrokti-jwvita (I. v, 20) v. 236] These two gathas are found also in Chappannaya-gahas as gatha v. 238 No. 74 (with varlant readings) and gatha No. 48 respectively. This comparative study helps us to correct some of the doubtful readings indicated with a question-mark by the editors. P. 2 v. 5 This gatha which is drawn from Gaudavaho (v 3) needs to be corrected. Even the correction noted in the list of corrections does not help. The gatha should read: taM paNAmaha tigicchi-cchaleNa Nivasaha Nivesa - kamalammi / jassa paramANu - Nivaho vva bhuvana - NimmANa- paDivaNNo // [ taM praNamata padmarajacchalena nivasati niveza -kamale / yasya paramANu - nivaha iva bhuvana-nirmANa- pratipannaH // ] P Z. v. 6 Vakpatiraja commences his work with this gatha paying homage to the Self-born god (Brahma). The third quarter of this opening verse of Gaudavaho should be corrected to; hari - jar3hara - Niggamuktti - ( gAla - suttaM piva sayabhuM ) [ hari - jaThara- nirgamautkSipta - ( nAlasUtramiva svayaMbhuvam ) ] P 2. v. 9 This gatha belongs to Gaudavaho (v. 18). Our text differs from the printed text of Gaudavaho as far as ya-sruti is concerned,

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40 V. M. Kulkarni P 2. v. 10 P. 6 v. 54 P. 6 v. 55 :. 6 v. 56 This verse occurs in Gaud avaho (v. 6). The second half should be corrected as: hariNo hariNa-chAaM vilAsa-parisaThiMaM jaai / [harehariNacchAyaM vilAsa-parisaMsthitaM jayati / ] The reading for preserved in Vajjalagga (v. 605 * 1) is far superior to 34 5a. (As pointed out by the editors) this gatha occurs in Vajjalagga (No 600). The words fa and gift must be read together as visAhiyaM (Sk 1. vizAkhikA-vizAkhAM- name of a cowherdess 2. fanfa# ) This gatba, as pointed out by the Editors, occurs in Vajjalagga (v. 598). The second quarter of this gatha presents much more convincing reading than what we find in Vajjalagga. With these readings (fearleaf Peter For ) there is no need to emend the text of Vijjalagga as proposed by Prof. Patwardhan (vide his notes to (598), p. 546). The third quarter in Vajjalagga, however, presents better reading ( fa fa fauzault Sk satyapi vinatA-tanaye ) than the corresponding quarter in the present Kosa does. arkufaur 190T377 is most probably a corru. ation of attor-forura7--20:377 ( Faratafaaaraat:) This gatha occurs, as pointed out by the editors, in Vajja. lagga (v. 747). The second half of this gatha presents a far more satisfactory reading thao what we find in the present Kosa: teNa puNa tassa ThANe na yANimo ko pritttthvio| [aa garatu Felpa 7 mH: : glasstaa: 1 ] This line must be the original one for it also occurs in Rayanayara-vajja itself in gatha No. 756 with reference to another ratna (the moon) churned out of the ocean. P. 6 v. 59 P. 8 v. 91 This gatha is, as noted by the editors, common to Vajjal agga (No. 115). The reading "2729 afgesit" in Vajjalagga is much better than our reading ( ? ) a caftit. P, 8 v. 92 The reading "Alt" is obviously a printer's devil. It should read Host (SKA ). P. 11 y, 127 This gatba belongs to Gaidavaho (No. 931). There the second quarter reads :

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Jinesvarasuri's Gaharayanakosa " guNa tti eaM pariTThiaM cea". The reading in our Kosa stands thus : "guNasattiparyaM pariTriTThaaM loe". "guNasattipayaM" is patently a corrupt reading and hardly makes any sense. 41 p. 12 v. 1.39 The reading 'g' is obviously a printing mistake for afta. As it is not indicated in the list of corrections it is noted here, p. 15 v. 173 This gatha belongs to Gaudavaho (No. 976). There we have the reading "garuattaNeNa vihaDaMti" instead of "garuyattaNe na vihaDati" in the present Kosa, p. 16 v. 193 The original reading ( to expand bloom, open) suits the context all right as a bed or assemblage of lotuses blooms at sun-rise. The editors' emendation zag neither suits the context nor is happy. p. 17 v. 213 The gatha, as it stands, does not construe well. With slight emendations if it is rewritten, it yields good sense : lacchIe gADhamAligio ti ( ? si ) iya ciMtiUNa kitIe ( ! kittIa ) / IsAureva pecchasu nariMda bhuvaNe paribbhamai || "Laksmi and Kirti are looked upon as King's two wives. Kirti thinks that the king is embraced by Laksmi; naturally, she is full of jealousy, as it were, (and out of jealousy, anger) she wanders over the whole earth. O King, look." It is a fine instance of Vyaja-stuti (helped by Utpreksa). somewhat p. 19 v. 236 The gatha, as presented here, does not yield a happy sense. The Kosa called Chappannayagahao presents it differently. We may profitably compare their text. tisu je avatthapugvA rAyakule mahiyale ya sevAsu / viSNANa - nANa- laTTataNANa te bAhirA purisA || Gaharayanakosa tisu je adiTThapuNvA rAyakule gurukule ya vesAsu / vinnANa-nANa- laDahattaNANa te bAhirA hoMti / / Chappaannayagabao The three things, 1. Vijnana. 2. Jnana and 3. Saundarya are generally associated with rajakula, gurukula and Vesyas respectively. We will have to correct the text accordingly. p. 23 v. 285 The reading quag is non-sensical. Probably, it is a corru ption of or a printing mistake for NavavahUM. Sambodhi6-3, 4

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V. M. Kulkarni p. 23 v. 293 The reading *TETT makes no sense. Many works such as Saptabatisara (V. 417, Kalpalataviveka (p. 18), Srngaraprakasa (p. 818), Dhvanyaloka (p. 237, N. S. Ed.) contain this gatha. Weber too includes it in his edition of Gathasaptasaty (No. 954). aNudiaha-kaAbhoA jaha jaha thaNaA viNiMti kumarIe/bAlAe / tahataha laddhoAso/laddhAvAso vva vammaho hiaamAvisai / P. 26 v. 329 This gatba belongs to Lilavai (No. 423). There it opens with the words at afer f er whereas here it opens with "a tassa miyaMkassa" The reading vAulliya vva (SK putalikA, cf/Mar. Et is perfectly all right and the emendation Market) sferul poa" is uncalled for.1 p. 27 v. 338 The reading 31913771 is unintelligible. The reading given in the foot-Dote too is equally unintelligible. Gathasaptasati (IV. 6) preserves the correct reading : avvo aNuNaasuha0 R. 27 v, 339 There is no need to emend the text as suit ? s]suit. Read ln this connection the gloss of Mathuranath Shastri on G. S. VI. 24... "Q (f789: ) gerstaarat fra: 1" Nsed 1 p. 268 p. 27 v. 342 The reading in the present Kosa ( ESTAE ) fazlo necds to be corrected to (daiyanaha) dUmiyANa in accordance with the original reading in Gathasaptasali. D. 28 y. 355 In Gathasaptasati (It. 99) as well as in Sarasvatikanthabharana (p. 373) we have the reading 'ai fazal' whereas hero wo have "FEST Pagat". The reading 378 would mean the nayaka hlmself is the speaker whereas the reading ga would mean that the speaker is a female messanger pleading the cause of naylka. p. 29 v. 363 As stated aboy(Note to p 27 v. 339) there is no need to emend the text as jaNo [?sjaNo here also. P. 30 v. 383 Ranaranayarujjaduccalaehim (1)-This gatha is cited in Sroga. raprakasa (p. 1067). But there the text shows some gaps and presen's a few incorrect readings. A comparison of these two texts helps us in restoring the original gatha. The reading 1 Corrected by the editors also. See p. 104

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Jinesvarasuri's Gaharayanakosa "ranaranaarajja dovvala...': in SP gives us a clue to correct the doubtful reading in the presat Kosa as 'ranaranaya-rujjadubballaehim. D. 31 v. 390 The editors' proposed emendation well agrees with the corres ponding reading in Gathasa ptasali (pilfa ). p. 34 v. 430 The reading in Vajjalagga (v. 346) is faca sursdaor in place of "taha annajuvaineheNa" in the present Kosa, p. 33 v. 450 This gatha occurs in Gatha saptasati (VI. 18). There the text reads "bahohabharia' and the rading bahulla-phuria' is recorded in the foot-notes. The latter part of the second half in GS reads : Savahavatthan gaan pemman.' The Editors of tho present Kosa read 'Satahavattham mae pimme' and add a question-mark. The SP (p. 1211) correctly reads : Savahavaftham gae perme.' p. 39 y 499 The opening words of this gatha present corrupt readings. The editors' emendation jaMpi ya [1 piyamagaMlavAsaNAe too is not helpful. We should read with Weber (No. 837): * 4131 Armatuurd. cfagy" in the second half of this gatha is obviously a misreading or misprint or scrlbal error for "facet". p. 39 v 501 The second half of this gatha reads differently in Lilavat from where this gatha is picked up : jANaM ciya piyaviraho jANasu dukkhINa te paDhamA / . It is, of course, more meaningful. p. 39 v. 505 Gathagaptasati (No, IL 53) presents somewhat different readings : viraha-karavatta-dUsaha-phAlijjatammi tIa hiaammi / aMsU' kajjalamaila pamANasuttaM vva paDihAi / / These readings make better sense. 40 v. 516 The first half of these two gathas presents different readings : and 999HEt f@ farzas TETE377 3jai fu ARETOT I p. 72 v. 73 qeyTMATE 9575 VEE217 stai fahrOT 11 The first half needs to be corrected as; pacchAbhimuho vaccai paharahao aMbarapi mottUrNaM / p. 41 v. 519 [ar? ]# should be corrected as :

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44 V. M. Kulkarni v. 521 na ( ? u ) Na vallaho should be corrected as jaNavallaho v. 522 0 salilapAya[ ? raya ] v. 522 saMcalaNamAsalA ," "" dr 33 vm 0 salila - pAyaDiya. saMgalaNamAsalA " v. 524 The first half should be read as: muha - ghaDiya - viyaDa - ravi - kaNaya - piMDa - bhAroNAyagga-bhAeNa / v. 525 molA (yaM tami should be corrected to maulAyatammi v. 526 'pasariya 0' should be corrected to parisara - parisesa - palahuya-maUhaM Note: All these corrections are based on the source Lilavat. p. 43 v. 545 The expression art is rather unusual. The present gatha is quoted in Alamkara-Kaustubha (p. 36). There we have the reading mahaNihAo ( Sk nakhanighAto ) in place of nahanivAoM (Sk nakhanipAta). The Svopajna - Commentary of Visvesvara elucidates nakhanighAtapadamardhacandrAkhyanakhakSataparam / Visvesvara's reading seems to be preferable. p. 44 v. 557 The reading caMduccatAvayaMse needs to be corrected to cadujjuyAvayarsa ( Sk candrodyotAvataMsaM ) p. 46 v. 584 Lilavar (No. 1091 ) reads paccUsa0 instead of divasamUha in our Kosa. p. 46 v. 590 Lilavar (No. 675) reads NaliNoyara for kamaloyara and vihaDato for viuDito p, 46 v. 593 The text as printed in our Kosa, is corrupt. Gaudavaho (No. 1182) reads : iTTA - curNaM va kiratamuddharuNa avaM pariSphurai | raviNo gaaNAsi - NisANa - cakka - valaovamaM biMbaM // [ iSTakA cUrNamiva kiradUrdhvamaruNAtapaM parisphurati / ravergaMganAsinizAnacakravalayopamaM bimbam // ] . p. 48 617 chappaha should be corrected to chappaya. 1 p. 49 v. 625 The reading saMThiyaM found in Vajjalagga (v. 252) is far superlor to saMciya in the present Kosa. p. 49 v. 630 Gathasaptasati ( II.39 ) reads the second quarter thus : jaM kira so mahai mahuaro pAuM / 1 Corrected by the editors, see p. 104.

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jinesvarasiri's Gaharayanakosa 45 p. 49 y. 635 The third quarter in Vajjalagga is somewhat different afuflon TU FETT (Sklafantai 27 pifa') p. 53 v. 680 The list of corrections advises us to correct paragt to antea. Most probably, it is a printing mistake for feat. p. 58 v. 741 The reading that found in Jogalekar's edition of Gathasa ptasati (No. 1005) yields much better sense than the reading faria in the present edition. p. 58 v. 746 Vajjalagga (v. 159) reads faecaerat in place of fagtatat of our Kosa. p. 59 v. 760 The reading "tafez'' in the present Kosa is not happy as it offeods symmetry. The readiug plaats in Vajjalagga (No. 226. 3) must be the genuine reading. p. 61 y. 782 The fourth quarter presents difficulties. The emendation proposed by the editors hardly helps. Vajjalagga (No. 67) reads the quarter correctly : 631193 371985 CH (3179fe strada 9474) To trace the sources of the rest of the gathas in the present Kosa would prove an interesting and illuminating study. It would improve some doubtful or wrong readings. One would have to take into account some important Prakrit (Mabarastri/Jain Maharastri) works composed entirely in gatha metre or works in prose and verse (containing gathas) or other Kosas like Chappannayagabao which were composed before the close of the 12th Century A. D. One would like to agree with the Editors' view that Prakrit language and Prakrit writers had the opportunity to be in close contact with the people. The vista which was almost closed to Sanskrit language and Sans. krit writers was open to Prakrit language and Prakrit writers. This is the reason why those elements that capture the bearts of common man pred. ominato in Prakrit literary works.' This view, however, cannot claim to be universally true. If we take into consideraiion the topmost Prakrit poets and their Prakrit works, for instance, Pravarasena and his Setubandha, Vakpatiraja and his Gaudavaho, we have no alternative but to admit that long portions of these poems written in an ornate, pompous style full of long compounds, are all Sanskrit turned into Prakrit by the poets. These poets thought in Sanskrit, first put their ideas in a Sanskrit draft and then presented them in the from of Prakrit verses, Common people apart, even well educated post-graduate students of Prakrit languages and literatures

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V.M. Kulkarni would not properly and fully understand and appreciate these erudite, diffi. cult portions without the help of Sanskrit commentaries or translations in English or a modern Indian language. The editors' view holds good in the case of poets like Hala Satavabana, Jayavallabha and their works Gathusaptasati and Vajjalagga, Notwithstanding few deficiencies and differences of opinion on a point or two, all lovers of Prakrit language and literature will welcome this valuable publication and extend very warm congratulations to the Director of the Institute and the joint editors for presenting to the world of scho. lars of Prakrit language and literature this treasury of gems.* * Jinesvarsuri's Gaharayanakosa; edited by Pt. Amrittat M. Bhojak and Dr. Nagin 1. Shah, Published by Pt. Dalsukh Malvania. Director, L. D. Institute of Indology, Ahmedabad 9, 1975. Price Rs. 127

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PRINCIPLE OF PERMANENCE-IN-CHANGE IN JAINA PHILOSOPHY J. C. Sikdar The conception of Reality, as permanence-in-change (parinaminitya) is touched upon by the Agama Bhagavati Vyakhyaprajnapti in connection with its dealing with the problem of eternality and non-eternality of Soul (Jiva) and of ultimate atom (paramanupudgala). It is explained that souls and ultimate atom are both eternal and non-eternal from the point of view of Dravya (substance) and Bhava, i. e. Paryaya (mode or condition)1 respectively, Dravya (substance) is identical with and different from its paryayas (modes). Therefore, it is conceived on the basis of this metaphysical principle that a real entity is both permanent and non-permanent or eternal and non-eternal from the substantial (dravyarthika) and modal (paryayarthika) stand-points (nayas) respectively, e. g. Matter (Pudgala), though permanent as substance, undergoes transformation of colour, etc., for it is non-permanent from the modal point of view. In this way the problem of permanence-in-change (parinaminityata) of all entities has been dealt with In the Agama in its pecullar manner by showing the relation of identitycum-difference between Dravya (Substance) and its Paryayas (modes). Each and every element of Parinama (change) has been explained by Umasvati and later Acaryas in a clear and concise manner in the light of other Indian systems of thought, Parinama is the changed state of an entity brought about by a process of change in it. In other words, the change in the character of the attributes of a substance is called Parinama (trans 1 "Jiva nam Bhamte kim sasaya asasasa? Goyama ! fiva siya sasya siya asasaya-Goyaama davvatthayae sasaya bhavatthayae asasaya ", Bhagavatt 7. 2. 273. "Paramanupoggale...Goyama siya sasae stya asasae...davvatthavae sasue, vannapajjavehim ilva phasapajjavehim asase", Ibid., 14. 4. 512. 2 See Bhagavati, 1. 9. 77, Nyayavataravartikavrtti, edited by Sri Dalsukhbhai Malva. nia, Prastavana, p. 30; BhS.. 1. 9. 80; Acaranga Su'ra 1. 5. 5; BhS., 12. 10. 468; 12. 10, 467; Pancastikaya Samayasara, Ac, Kundakunda, v, 12 and its commentary.., Pravacanasara II. 18 and its comm,, Pravacanasara II. 14 and its comm.; Bhs. 2. 1. 90-91; Pancastikaya-Samayasara. v, 11; TS., ed by Pandit Sukhlalji Sanghavi, v. 37 pp. 206-8; Bhs. 7, 2, 273; Dravya-Guna-paryayano Rasa, Upadhyaya Yasovijayaji and Agamasara. 3 Esa nam Bhiamte ! poggale titamanamtam sasayam samayam lukkht samayam alukkhi samayam lukkhi va alukkhi va puvvam ca nam karaneanam anegavannam anegaruvam parinamam parinamai", BhS., 14. 4. 510.

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J. C. Sikdar formation). There are various states of an entity because of its transformation undergone by the process of change. The triple nature of Reality i.e. origination, decay and permanence, presents a characteristic mode to a substance at every mment by maintaining its permanence through the process of origination and destruction. The autocommentary of the Tattvarth. adhigama Satra explains that the nature (S'vabhava-svatattva) of the six substances, viz. Dharma (Principle of Motion), Adharma (Principle of Rest) Akasa (Space), Jiva (Soul), Pudgala (Matter) and Kala (Time) and their respective qualites, i, e. attainment of another state, is called Parinama (transformation). This Parinama is not at all a separate entity from the substances or the quality, but it is its nature (svabhava) or its own tattva (essence), for a substance attains a particular state without giving up its own nature. In short, the condition of a substance is a mode, The solution of the probiem of permanence-in-change lies in the definition of Reality as 'Sat: "Existence is characterized by origination, des truction and permanence!?, Umasvati makes the conception of Parinama (change or transformation) comprehensible by defining Nitya' (permanence) as the indestructibility of the essential nature of the substance. The entity which is not destroyed and will not be destroyed from the essential nature (bhava) of Sat (Existence) is called permantent (nitya), i.e. there does not become the non-existence of an entity. The beginningless tranformation (parinama) takes place only in the non-corporeal substanceDharma (Principle of Motion), Adharma (Principle of Rest), Akasa (Space) and Jiva (Soul), while transformation of many kinds, baying a beginning, occurs in the corporeal nonliving substance-niatters, such as, transformation of touch, etc.10 Acarya Kundakunda throws a welcome light oa the problem of parinama (transformation) of Reality by defining Dravya (Substance) as one that flows (i. e, continues) and attains all its Paryayas (modes) - successive 4 "Tadbhavah parinamah", TS. ch. V. 41, p. 436. There takes place-parinama in the qualities of a substance such as varnaparinama, gandhaparinama, etc. There are ten kinds of parinamu, viz. Varnaparinama and others. 5 "Dharmadinarn dravyanari yathokranam ca gunanam svabhavah svatattvam parinamat", TS. Bha,, ch. V. 41 p. 437, 6 "Utpadavyayadhrauvyayuktan sat". TS., ch. V. 29. 7 "Tadbhavavyayam nityan", TS.. ch. V. 30, p. 391, 8 "Yat sato bhavanna vyeti, na vye syati tannltyamiti", Ts., ch. V. 30, p. 391. 9 "Anadiradimansca", TS. ch. V. 42, p. 438; "Tatranadirarupisu dharmadharmakasajtve sviti", TS, Bha., ch. V. 42, p. 438. 10. "Rupisvodiman'' TS., ch. V. 43, p. 439. "Rupisu tu dravye su adiman paripanio anekavidhah sparsaparinamadiriti", TS, Bha, ch. V. 43, p. 439.

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Principle of Permanence-in-Change in Jaina Philosophy and co-extensive (kramabhuvah and sahabhuvah) by its general nature and is inseparable from satta (existentiality or being)11. It is also comprehensible from the definition of Dravya as embodied in the Tattvarthadhigama Sutra that Dravya (Substance) is not separable from its guna (quality) and paryaya (mode). 12 Dravya (substance) bereft of them can only be imagined through abstraction in thought, 18 As the nature of entitles is characterized by origination and decay, Acarya Kundakunda deals with the concept of parinama (transformation or change) involving origination (utpada) and decay (vyaya) and permanency (dhrauvya) into two parts by bringing (i) ut pada and vyaya (origination and decay) into relation to paryaya (mode) and (ii) dhrauvya (peramanency) to Dravya (Substance)14. That is, the nature of an entity is characterized by origination and decay, for there is no destruction of an entity that exists, nor origination of noneptity; entities cause origination and destruction in their qualities and modes.15. Dravya (substance) in its reality can neither be originated nor destroyed; it has only permanent substantiality. But its modes cause destruction, origination and permanency. Here Dravya is examined from the aspects of substances (Dravyarthika Naya) and mode (Paryayarthika Naya) respectively. A substance is permanent, having neither origination nor destruction in it from the point of view of its substantiality. It is changing as paryaya from the aspect of mode (Paryayarthika), 1. e. it secures the triple qualities of permanence, origination and destruction through Its modes. For example, gold is a substance, ornaments like ear-rings, etc., made of gold are the Paryayas (modes) of it. "These may change, one ornament may be melted and new one he made." The disappearance of the previous ornament is vyaya (decay) and the appearance of the new ornament is ut pada, and yet all the while there is the same gold-Dhruvals (permanent). So in a substance some modification originates and some other passes away, but the substantiality neither originates nor is destroyed.17. 11. "Daviyadi gacchadi taim taim sabthavapajjayalm Jam Daviyam tam bhannamte anannabhudam tu sattado" : Pancastikaya-Samayasara, 9. 49 12 "Gunaparyayavad--dravyam", TS., ch. V. 37. 13 "Dravyajiva iti gunaparyayaviyuktah prajnasthapito anadiparinamikabhayayukto Ava ucyate", TS. Bha,, ch, I. 5, p. 43. 14 Bhavassa natthi naso natthi abhavassa ceva uppado Gunapajjayesu bhava uppadavae pakuvvamti |", PS.. 15. 15 "Uppattiva vinaso davvassa ya natthi atthi sabbhavo | Vigamuppadadhuvattam karemti tasseva pajjaya // Ibid., 11. 16 Pancastikaya Samayasara, 11 (comm) 17 "Padubbhavadi ya anno pajjao paljao vayadi anno f Davvassa tampi davvam neva panatham na uppannam" | Pravacanasara, II. 11Sambodhi 6-3, 4

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50 J. C. Sikdar Siddhasena Divakara further developed the doctrine of parinama (change or transformation) to make his logical foundation of non-difference of Guna (quality) and paryaya (mode)18 on the basis of the agamic evidences. He splits up paryaya (mode) into two kinds, viz. Arthaparyaya and Vyanjana paryaya to deal with the problem of permanence-in-change for the first time in his Sanmatitarka. Arthaparyaya signifies those minute or subtle divisions in a series of changes which are or jappear to be indivisible; no name can be attributed to it; while Vyanjanaparyaya indicates a series of changes which has such similarity as to allow it to be stated by a name,10 Dravya (Substance) as an entity is continually changing by its triple nature-origination, destruction and permanency. At every moment a characteristic mode is different. Acarya Pujyapada, Akalanka and Siddhasena Ganin explain the view of Umasvati in regard to Anadi parinama (beginningless change or trans formation) and Adiman parinama (change or transformation with a beginning) taking place in the non-corporeal and corporeal substances respectively in their own ways. According to Acarya Pujyapada, Parinama is beginningless (anadi) in the case of facilitating movement etc., of Dharma (Principle of Motion), etc., from the general point of view; the same is adiman (with a beginning) from a particular point of view20. In support of the contention of his predecessor, Akalanka clarifies the point in que stion in this manner: parinamas (changes or transformations) like motlon, etc., of the substances - Dharma (principle of Motion), etc., are beginningless with them, while origination, etc., of these substances, which are conditional upon external causes, are Adiman Parinamas (changes or transformations with a beginning),21 for both these parinamas take place in all the permanent substances from the points of view of substance and mode (Dravyarthika and Paryayarthika Nayas) 22 respectively. But this is the difference that Anadi and Adiman parinamas (transfor mations without a beginning and with a beginning) in the four intangible substances, viz. Dharma (Principle of Motion), Adharma (Principle of 18 "Davvatthito tti tamha natthi nao niyama suddhajaro | Na ya pajjavatthio nama koi bhayanaya u viseso ||' Sanmatiprakarana, I, 9 p. 408. 19 "Vamfanapajjayassa u 'puriso...tti niccamaviyappo | Balaiviyappam puna pasal se atthopajjaa ||", Ibid., III, 34, p. 440. 20 "Tatranadirdharmadinam gatyupagrahadih samanya peksaya | sa evadimamsca bhavati visesapek saya iti", Sarvarthasiddhi, p. 317 21 "Anadiresam sambandhah adimam'sca bahyapratyayapaditotpadah| p. 503. "" Rajavartika, 22 Nayadvayava'sat sarvatra tadubhayasiddhih (4) dravyarthika-paryayarthikanayadvaya. vivak savasat sarvesu dharmadldravye su sa ubhayah parinamo avaseyahl", Ibid,

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Principle of Permanenace-in-Change in Jaina Philosophy 51 R@st), Akasa (Space) and Kala (Time) are known from the Agamas, while these two which are taking place in Jiva (Soul) and Pudgala (Matter) are somehow known from experience, 23 Vidyananda gives the interpretation of the Satra chadbhavan Parinamah"} In this way of the Being or becoming (bhavanan) of the substances like soul, etc., in that continuous condition is Tadbhavaht the natufe of Boso substances as experienced by the present time is known to be "Tadbhavah parinamak. It is to be observed that 'Tadbhavah parinamah' is here explal. ied as mode 24" Parinama (change or transformation) is the later form of a Druvya (Substance) born of Jahadvstta, owing to the giving up of the previous nature of it. The same (Parinama) is Parynya (mode) which is the successive mark of Dravya (Substance).25 In agreement with the auto--commentary of the Tattvartbadhigama Sutra Siddhasena Gaoin accepts the view of Anadi Parinama (beginningless change or transformation) occurring in the four non-corporeal substances-Dharma (Principle of Motion), Adharma (Principle of Rest), Akasa (Sapce) and Jiva (Soul), 38 but he differs from it on the point that there is Anadi parinama (beginningless change or transformation) taking place in Kaladravya (Time-Substance) 97 also, for it is a non-corporeal substance (arupidravya) like Dharma (Principle of Motion), etc. The present, etc., are the parinamas (changes or modificajions) of Kala (Time); thus Anadi parinama (beginningless change) occurs in the non-corporeal substances,28 There are many kinds of Adiman parinamazo (change or transforma. tion with a beginning) in the corporeal substances possessing colour, taste, smell and touch, etc., and the characteristics of origination and decay, such as, transformation of touch, taste, smell, colour, etc. Andai parinamas (beginningless transformations) like dravyatva (substantiality) murtatya 23 "Ayam iu vise sah dharmadisu catur su dravyesyaryantaparok sesvanadiradimamsca parinamah agamagamyah, jiva pudgalesu kathancitpratyak sa gamyopi il l", Ibid., p. 503. 24 Javadinai dravyanam tena praririyatana rupena bhavanan tadbhavah tesam dravyanam svabhavo vartamanakaiatayanubhuyamanastadbhavah parinama}", "Tadbhavah parinamo'ira paryayah pralivarnitah /"; Tattvartha Slokavartika, p. 440 25 "Purvasvabhavaparityagajjahaduritoipodo dravyasyoftarakarah parinamah saeva paryayah kramavan dravyaiak yanan.Ibid., p. 440. 26 "Anadirara pisu prainamo dharmadharinakasajive su, kriyapadadhyaharad bhayati !". TS. p. 438, 27 "Kalas ya vartamanadi) parinama it yevamamurtad avye su", TS., p. 438, 28 Ibid. 29 "Rudisu tu drav yesu adiman parinamo anekavidhah sparsaparinamadirli !". TS, p. 439.

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. .. J. . Sikdarb , (concreteness or corporeality), sattva (existentialityj. etc., also are fouod in the material.substances.90 According to Sid hasena Gasin Adiman parinama (change or transformation with a beginning) like yoga (activity) and upayoga (consciousness) takes place even in the non-corporeal Souls; similarly it is also operative in the non-Corporeal substances31 like Principle of Motion, etc. The study of these various views on parinama (change or transformation) reveals that Anadi and Adiman parinamas are found in all substancescorporeal and non-corporeal, while considering their substratum. They have been studied in the Digambara works like Sarvarthasiddhi, Rajavartika, etc., from the points of view of generality and particularity respectively, while they have been dealt with in the Tattvartbadhigama Sutra-BhasyaTika of Siddhasena Ganing' from the points of view of series (pravaha) and individuality respectively, as they are occurring in all subsatnces, It appears clearly froiu the above critical analysis of the paryaya (mode) and parinama (change or transformation) that Arthaparyaya corresponds to Anudi parinama of a Dravya (Substance), while Vyanjana paryaya is in harmony with Adimna parinama. Besides, it is revealed that these two parinamas are related to Kala (Time). Parinama (change) is understandable only with reference to it, whatever may be the varieties and kinds of manifestation. It means destruction of one characteristic and origination of another, having reference to one identical entity,38 NATURE OF PERMANENCE-IN-CHANGE In the Age of Indian Philosophy the concept of parinama (change or transformation) took a new turn in the field of Jaina metaphysical thought with the onward march of its progress, as it is observed in the interpretation of aphorism 'tadbhavah parinamah' given by Acarya Pajyapada as 'pratyabhijnanahetuta' - "the cause of the recognition 30 Dravyarvamurtai vasattvadayo anady api pudgaladravye parinamah santatyamumart han vilinasti, TS., p. 439. 31 "Evan tarhyarapisvapi dravy svadimanapi parinamo astu, ast yeva yogopayo galaksano livesu vak syamanah, dharmadi svapi bhavatu tadvadeveti, ko va nivarayati Santam padartham ? Ibid. 32 Ya tu manyante ripisyevadiman parinamc bhavati, namurtesit dharmadisu, tesamarupi dravyaparyayasrayavyavaharalo padut padadilaksanayogat parinamabhavan aparinamitvaccanirdharyamarasvabhayah syur dharmadayah, svata utpadavyayaparinamasunyatval. tasmat sarvatra kecidaiadyah kecidadimantah parinama iti nyayah, sutrakarena cu kajanapradarsanartha mevam sutranyasah kyta iti /", Ibid. pp. 439-40. 39 "Dravyas ya svajat yaparityagena prayogavisrasalak sario vikarah parinamah", Rajavars rtika, V. 22 (10), p. 477; "Avasthitasya dravyasya purvadharmanivyttau dharmantarot pattin parinamal", Yoga bhagya. III 13.

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Principle of Permanence-in-Change in Jaina Philosophy 53 (this is that', in difference to non-occurrence" and in the explanation of Tadbhavah' given by the auto-commentary of the Tattvarthadhigama Sutra as simply Salo bhavah'. He explains identity subjectively, so to say, epistemologically on the ground of knowledge of recognition, contrary to the auto-commentary's grammatical objective explanation of the principle of identity as pon-deviation from the siate of being Sat (real), in connection with the expounding of the meaning of the aphorismi 'Tadbhavauyayan nityan in this manner: "It is that wbich is the cause of recognition The remembrance "This is that only,' is recognition. (This is the same thing I saw yesterday). that does not occur accidentally, that which is the cause of such a statement is Its intrinsic nature (tadbhava). Existing is existence. Tadbhava is its existence, condition or mode,"84 "A thing is seen as having the nature with which it was seen formerly. So it is recognized in the from 'This is that as that (very thing). If it be considered that the old thing has completely disappeared and that an entire. ly new thing has come into existence, there can be no remembrance. And general behaviour or relation based on it would be disturbed. There. fore, the indestructibility of the essential nature of substance is determined as permanence': In dealing with the suggestion of his predecessor in regard to the point "Tat tu kathancidyeditavyan", 86 Akalanka explains the contradlotion which may come in the way of the three aspects of Reality, viz, utpada (origination), vyaya (decay) and dhrauvya (permanence) with the help of the principle of relative points of view of substantiality (drayyarthikanaya) and modification (paryayarthikanaya). As to the point of this contradiction that which is destroyed is not destroyed, that which is born is not born" (that is, destruction and permanence, and origination and permanence cannot take place simultaneously in an entity) he replies that there may be contradiction, if the conception of permanence (nityata) is made by the view by which decay and origination (vyayodaya) are conceived, e. g. the case of calling a man father and son from one and the same point of view. But here an entity can be called nitya (permanent) and anitya (100-permanent), i.e. subject to origination and decay from the substantial and modal points of 34 1 "Pratyabhijnanahetura | Tadevamiti smaranam pratyabhijnanasi, tadakasmanna bhava riti yo' asya heluh sa tadbhavah / bhavanan bhavah / rasya bhavastadbhavan/" Sary thasiddhi, p. 302. ** Yengtmana pragdr sam vastu tenaivaimana punrapi bhavar fudevedamiti pratyabhilas. yate yad yat yantanirodho abhinavapradurbhavamaframeva va syat fatah smarananudapatti tadadhino lokasamvyavaharo virudhyate farastadbhavenavyayam tadbhavavyayam nityamiti niscryare" / Sarvarthasiddhi", p. 302, Ibid. . 36

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54 J. C. Sikdar vlew respectively. So there is no contradiction in the thrce aspects of Reality,37 Acarya Pujyapada defines utpada (origination), vyaya (destruction) and dhrauvya (peramanence)-the three factors of Reality in this way: "Origination is the attainment of other modes by souls or other substances by means of external and internal cause, without giving up their essential characteristics. For instance, thc production of a pitcher from clay. Similarly, the loss of the former mode is destruction, as for instance, the loss of the lump shape of clay in the production of the pitcher. As there is no annihila. tion, or origination of the inner nature, it is lasting. That is, it is perma. nent. The quality of being permanent is permanence. For instance, clay continues to exist in the lump, the pot and its bosken parts."8g Akalanka deals with the problem of the identity or difference between Dravya (Substance) and utpada (origination), vyaya (destruction) and dhra. uyya (permanence), so while giving a further explanation of the three aspects of Reality. According to big view, there is somehow difference and somehow non-difference between ut padavyayadhrauya like paryayas (modes) and Paryayidravya (changing substance), for if utpada (origination), etc. are regarded as different from satta (being or existentiality), there will be no existence of Dravya (substance) and in the absence of Dravya (Substance) there will be the non-existence of the utpada (origination), etc., on account of absence of a substratum. Next, if there be the identity between Laksya (object) and laksana (characteristics), there cannot come about the laksyalaksanabhava (the relation of an object characterized and its charactersitics 40 In the auto-commentary of the Tattvarthadigama Sutra the term 'Nitya'41 Is explained in the light of the changing nature of objects. But the commentators maintain that Term Nitya' or 'Dhrauvya' denotes the perment aspect of entities. Nevertheless, their interpretation of it appears to 37 "Viradha iti cet; dharmasaryanar. syanmatam viyadva na vyeti utpadyamana eva notpadyate iti virodhah; tato na yuktamiti; kim karanam ? dharmantarasrayanat / yadi yona rapena vyayodayakalpana tenaiva rupena nityata prallinayeta syad virodhah, janakatvapek sa yaiva pitapulravyapadesavat, na tu dharmantarasasrayanar." RV. p. 497 38 "Ceranasyacetanasya va dravyasya svam jarimajahata ublayani mittavasad-bhavantar avaptirut padanamutpadah mytpindas ya ghafaparyayavar / tatha purvabhavavigamanam vyayah / yatha ghafor paltau pindakyteh / anadiparinamikasvabhavena vyayodayabhavid-dhruvati sthirt bhavatiti dhruvvyas ya bhavah karma va dhrauvyan yalha mytp indaghatadyavasthasu 'mydadyanayah !" Sarvar:hasiddhi, p. 300. 39 "Utpadadznai dravyasya cobha yarha / lak syalak sanabhavanupapatiiriti cet; na; . anyaivanan yatvan pratyanekantopapatten / RV., p. 496. 40 "Yadyarthantarabhavah kalpyeta; tani val saita tato anyalvat dravyasyabhavah syat / tadabhave ca niradharatvat ut padadinamathava iti lak syalak sanabhavo. notpa. dyate", Rijavartika, p. 496. 41 "Yat sato bhavanna vyeti na vyesyati tannit yamiti", TS, Bhaysa, p. 891,

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Principle of Permanenace-in-Change in Jalna Philosophy 55 be practically identical with that of the auto-commentary because of the addition of 'Kathancit' by them to it (nitya).42 Acarya Kundakunda made the actual application of the doctrine of parinama (change or transformation) to the cases of Jiva (Soul) and Pudgala (Matter) and Kala (Time),43 While Acarya Pujya pada 4 Akalanka 8 and the later Acaryas used it in the cases of Dharmu (Principle of Motion), Adharma (Principle of Rest) and Akasa (Space). But they have shown Parinamas of these substances only through those of Jiva (Soul) and Pudgala (Matter), perhaps, due to the fact of their individual and pervasive nature, As to the nature of permanence-in-change (parinaminityata) It is explal. ned that an entity which is not lost of its own condition of Sat (Existe. nce or belog) Is permanent. Sat lg coupled with the three potent factors, viz, origination, decay and permanence. But here the question arises how It is possible that the entity which is permanent is impermanent at the same time and that which is impermanent is permanent at the same time. In one and the same substance there cannot exist at a time two elements permanence and im permanence like cold and heat because of being opposite to each other, ay permanence is indestructiblity of the essential nature of the substances.47 For this reason, here the idea is to explain the nature of the principle of permanence of Jalna philosophy in order to avoid the self-contradictory statement "Utpadayyayad hrauvyayuktan Sar". Acarya Pujyapada opines that the permanence of a substance should be taken from one point of view. If it be permanent from all points of view, then there can be no change at all. And in that case transmigration as well as way to salvation would become meaningless. 48 If like the other Indian system of thought, the Vedanta, for example, Jalna Philosophy also would have accepted the nature of an entity as kulasthanitya (unchangeable permanent) that is, an object exists always in one form by any means without undergoing any change, there would have arisen 42 "Tatas tadbhavenavyayan tadbhavavyayan nityamiti nisci yate / tat tu kathageld vedita vyam/ sarvatha nit yatve anyathabhavabhavatsamsaratadvinivrttikaranaprakriya-viradhak syat !" Svarthasiddhi, p. 302. 43 "Uppadahidibhanga pogglajivappagassa logassa Parinama jayante samghadado va .. bhedado". Pravacanasara. II. 37 44 "Dharmadini dravyani yenatmana bhavanti sa tadbhavastattvami parinama iti akhya yate", Sarvarthasiddhi. p. 317. 45 "Dharmadinam yenatamana bhavanan sah tadhbhava) parinamah" Rajavartika, p. 503, 46 "Utpadavyayadhranya yuktam Sar" TS., ch. V. 29, p. 374, 47 " Tadbhavavyayan nityam", Ibid., va. ch. V, 30, p. 391. 48 "Sarypha nit yutva anyathabhavabhavat sansaratadvinivytilkaranaprakriyavirodhali syar". Sarvarthasiddhi, p. 302.

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36 J. C. Sikdar the contradiction of permanence and impermanence in this unchangeable eternality (kulasthanityata) because of there being no possibility of impermanence (anityatva). Similarly, like the Buddhist Philosophy, if the Jaina system of thought would have accepted an entity as momentary by regarding each entity having the factors-origination and decay at every moment, even then the contradiction of permanence and impermanence would have arisen because of there being no possibility of permanence (nityatva) in the case of momentary change. But on the other hand, Jaina Metaphysics admits an entity as permanent-in-change without accepting it as absolutely permanent or absolutely impermanent, for reals are undergoing change, even having remained permanent in their respective categories. Therefore, Umasvati explains that the contradictory characteristics are established from different points of view (arpitanarpitasiddheh).40 Acarya Pujyapada clarifies this point in this way "Substances are characterized by an infinite number of attributes. For the sake of use or need prominence is given to certain characteristics of a substance from one point of view. And prominence is not given to other characteristics, as these are of no use or need at the time. Thus existing attributes are not expressed, as these are of secondary importance (anarpita). There is no contradction in what is estabtished by these two points of view.50 "Just as the same person Devadatta is a father from the point of view of his son and he is a son from the point of view of his father, just so a substanee is permanent from the aspect of general properties and impermanent from that of specific modes. 51 Hence, there is no contradiction. These two, the general and the particular, somehow, are different as well as identical" Having followed his predecessor, Akalanka deals with the problem of permanence-in change in his own manner; "When a lump of clay becomes primarily prominent as corporeal substance, then it is permanent, because It never gives up corporeality or substantiality. When that entity, having many characteristics, becomes prominent by the mode of only form (mrtpinda), while making corporeality and substantiality secondary, it is impermanent, for the mode of lump is impermanent, If only the objective elements of the 49 TS., ch. V. 31. 50 "Anekantatmakasya vastunah prayojanavasadyasya kasyaciddharmasya vivaksaya prapitam pradhanyamarpitamupantamiti yavat tadviparitamanarpitam | prayojanabhavat sato apyavivak sa bhavatityupasarjan bhutamanar pitamityucyte | arpitam canarpitam carpitanayrpite tabhyam siddherarpitanarpitasiddhernasti virodhah ". Sarvarthasid dhi, p. 303. 51 Tadyatha-ekasya Devadattasya pita putro..putrapek saya pita, pltrapek saya putra ityevamadih ", tatha dravyamapi samanyarpanaya nityam, visesarpanaya anitvamiti nasti viradhah ", Ibid. 52 "Tau ca samanyavisesau kathancid bhedabhedabhyam vyavaharahetu bhavatan" Ibid.

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Principle of Permanence-in-Change in Taina Philosophy 57 substantial point of view is accepted, there will take place the disappel rance of phenomenality, because only substance like entity devoid of mo. des is not an entity, nor is only tlie objective element of the modal point of view an entity, Lokayatra (worldly life or intercourse) canenot continue by such an entity, for there cannot be Paryaya (mode) without Drauga (Substance.). Tierefore, an entity should be accepted as having substanti. alilly and modification, i, e. peramanence and change.''58 On the basis of the interpretation of the principle of permanence-10ghange as given by Akalanka, Vidyananda54 explains the problem in this way : "As an object, substantially prominent and mod ally secondary. Is permanent, so an object, modally prominent and substantially secondary, is impermanent. Therefore, in each entity no contradiction arises in its occurrence from the substantial aspect of permanence and the modal aspect of impermanence", 1, e. change (origination and decay).65 The Jaina doctrine of permanence-in-change (parinaminityata) ig not applicable only to the non-living reality like that of the Samkhya system of thought, but it is applicable to the Sentient Principle ( Jiratatat tva) also. Here lies the difference between the Jaina Parinamavada (Doctrine of change or transformation) or Paryayavada (Doctrine of mode) and the Samkhya Parinamavada (Doctrine of evolution or transformation).. According to the Samkhya philosophy, the starting point in the cosmio evolution was a state of an equilibrium (Prakrti) consisting in a uniform diffusion of the Reals - Sattya (Intelligence - stuff), Rajas (Energy-Stuff) and Tamas (Mass or Inertia),66 Vyasa, the commentator of Yogasutra of Patanjali defines Parinama as the rise of another external aspect in a permanent matter after an ear. lier external aspect has been repressed.''57 The Samkhya-Yoga philosophy maintains that Prakrti, the fundamental cause, is all-pervasive; it is outside the scope of a beginning and an end of time. There is the finest seed of motion and rest in it and it cannot exist even for a moment without uidergoing transformation into newer 53 Rajavartika. p. 497. 54 Tattvartha Slokavartika, p. 435 Dravyarthadar pitam ripam.. upto viparyasat pratisidhyat!" 55 Tatastadekatra sadat mani 1". Ibid. 56 "Sattvarajastamasam samyavastha Prakytis ", Simkhyapravacanabhasya, Vijfiana bhiksu, ch. I, su. 61. p. 32. 57 "Avasthitasya dravyasya purvadharmanivyttau dharmantarotpatti parinamah , Yogabhasya, III, 13. Sambodhi 6-3, 4

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58 J. C. Sikdar and newer forms. It preserves its own fundamental nature as permanent because of there being such nature in it. There is the capacity of expans sion in it, i, e. to undergo transformation from the finest conditions Into fine conditions and from the fine into the grossest material state by such order on account of which it is only one Reality. It gives forms to the multifarious universe by self-generated capacity without impetus of any other entity, Change is taking place everywhere, from the smallest and least to the highest. Atoms and reals are continuously vibrating and changing places in any and every object. At each moment the whole universe is undergoing change, and collocation of atoms at any moment is different from what it was at the previous moment""58 In the Buddhist philosophy it is found that a method of critical analysis of Pudgala (personality or soul) and Rupayatana (External world or matter) into their respective Dharmas (elements) was followed by Lord Buddha to determine the problem of eternality and non-eternality (sassata and asassata) in the light of the principle of permanence-In-change. On the denial of substance (dravya) i, e. permanent reality, only modes of feelings, sense-data, etc, have been admitted by the Buddhist philosophy in its place. So the Pitakas advocate the doctrine of Non-Substance (anatta) According to Prof. Stcherbastsky, "The possibility is not precluded that the foundation of the anatma-dharma theory was laid before Buddha as it is reflected in the Kathopanisad. 02 It appears from this evidence that the Buddhist doctrine, of momentariness (ksanikavada) was influenced by the doctrine of momentary modi fication (pratiksanaparinama) as advocated by the Samkhya system of the thought. The word 'anicca's was used by the Buddha in the sense of impermanence. But here it conveys a special significance that ancicata (impermanence) is always associated with anatta (non-substance). The word 'ksana'es also occurs in the Buddhist works to denote the unique moment. The doctrine of pratityasamutpada (dependent origination) was propounded by the Buddha to relate one moment to another in the negation of an underlying substance. 58 History of Indian Philosophy, Vol. 1, p 250, Dr. S N. Dasgupta. 59 Brahmjalasutta and Cula Malunkiyasutta, Majjhimanikaya, II, 60 Majjhima Nikaya I, p. 13; cf. Mahanidana Sutta, Dighanikaya II. pp. 44-57. 61 The Central conception of Buddhism, Prof. Stcherbatsky, pp.57-58. 62 Kathopanisad, ch. II, 1st, Valli, v. 14. 63 "Savve bhava anicca dukkha parinamadhamma |", Anguttaranikaya, IV, 19.5, 64 Abhidharmadlpa, p. 9, ed. by Dr. Padmanabha Jaini, 65 The Central Conception of Buddhism, p. 24; Abhidharmakosa, Vasubandhu, ii, 45, Com, Yasomitra.

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Principle of Permanence-in-Change in faina Philosophy Some statements of the Buddba appear to be contrary to the doctrine of momentariness, as he speaks of origination (jati), decay (vyaya) and existence (sthiti) of a Samskrtadharma (non-eternal elemnt), and he says that every thing exists, i, e. the past, the present and the future exist. The school of the Sarvastivadins viewed utpada (originalion), vyaya (decay), sithiti (existence) and anityata (impermanence), as objectively real forces,67 They maintain that these forces operate simultaneously upon 10 element (dharma). Here the problem arises bow origination and destruction could be simultaneous in the case of a momentray entity or element (dharma), It is solved by the Sarvastivanins by showing the relation between the real essence of the element (dharma-svabhava) and its momentary manifestation (dharmalaksana), "The first exists always in past, present and future. It is not eternal (nitya) because eternality means absence of change, but it represents the potential appearances of the element into phenomenal exist. ence and its past appearances as well. This potentiality is existing for eyer (sarvadasti)"68 The problem of the relation between the real essence of an element and its manifestations is dealt with by the Vaibhasikas in detail. Dharm. trata, Ghosaka, Vasumitra, and Buddhadeva propounded four theories to solve it, viz, Bhavanyathutyavada (Doctrine of change of existence), Laksananyathatvavada (Doctrine of change of character), Avasthanyathatvavada (Doctrine of change of condition) and Anyathunyathikavada (Doctrine of relative change) 69 respectively. According to Kamalassla, all these four Buddhists are Astivadins (Rea. lists), upholding, the theory of Universal Existence, i. e, entities have real and permanent existence. Of these Dharmatrata does not differ from the Samkhya theory which contains the principles of the changing manifestation or modification (parinama) of one eternal matter Prakrti, The obiective reality of origination (tilpada), decay (uyaya) etc., was not admitted by the Sautratikas. They regarded origltation, decay, etc. as mere subjective notions (prajnapti sat) because the ideas of origination. etc. point to a scries of stream, but not to a moment.72 66 Auguttara Nikaya , pp. 139-140. 67 "Dravyatah Santi, vide the Central Conception of Buddhism, p. 34 Abh, K. 11.45. 68 Abh. K. II 46; The Central Conception of Buddhism, p. 35. 69 Tattvasamgraha, pp. 503-506; See Vaibhasikadarsana, Anantakumar Bhattacharya pp. 6-8; Abl, K. II. 46. 70 Tattvasa mgraba -panjika, pp. 504 ff. 71 Abh, K; Bhasya II. 46 ab.

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J. C. Sikdar The Madhyamika school rejected the reality of the supposed pointinstants of existence i. e, doctrine of momentariness, on the ground of an appeal to common sense and maintained that every separate object and every notion are dialectical, relative and illusive" The Yogacara school reinstated the doctrine of momentaciness and advocated that consciousness alone is real but is momentary, i, e. the entrance of the doctrine of soul into this school in the form of alaya-vijnana (storehouse of consciousness) through the backdoor. Later on this concept of soul was banished by Dingnaga and Dharmakirti from the Buddhist kingdom.73 It is noteworthy that the statement "hitassa annathattam'74 in the Angu. ttara Nikaya implies the suggestion of the admittance of parinaminit yata (permanence-in-change) in early Buddhism. According to the Vedanta, as revealed in the Upanisad, the external world is a traasformation of Brahman75 So the idea of conceiving Reality as permaneat-in-change throws light upon the evolutionary aspect of it in this way : "The uuitary Brahman transforms itself into the manifold of the physical and vital universe without losing primordial nature of porfection or fullness":16 It produces the Universe by means of a modification of Itself".?? The trend of the Indian metaphysical thought shows the evolution of parinamayada of the Samkhya-Yoga system, leading into Ksanikuvada of the Buddhist philosophy and into Mayavada (Doctrine of appearance or Illusion) of the Vedantist Sankara in contrast to the doctrine of Brahmaparinama. To wind up the discussion, an Identity is essential in the case of all changes, i, e, no relations in time are possible in the absence of a perma. nent entity. The relative permanence is implied by the occurrence of any succosalon as advocated by Jaina philosophy. The doctrine of change (para inamavada) is conceived in this system in this manner that an entity has got two aspects-permanent and changing, static and dynamic, it undergoes change without glying up its essential nature. It seems to be self-contradice tory that some aspects of an entity are static and some are dynamic or changing, for all parts constitute one organic whole. It is explained to remove this self-contradction that the static part of an entity is not really. static, but the entity undergoes homogeneous change with regard to that 72 Buddhist Logic p. 110; See Madhyamakavrtti of Candrakirti. 547, 73 Ibid., pp. 113-114; See also Trisvabhavanirdesa, p. 2. 74 Anguttra Nikaya I. p. 140. 75 cf. The schools of Bhartrprapanica, Bhaskara, Madhva and Ramanuja in the sequel". 78 Ibopanisad, V. I. 77 "Atmakten parianamat" Brahmasutra, 1.1. 26.

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Principle of Permanence-in-Change in Jaina Philosophy 01 part. Here also the idea of homogeneous change is contradictory in terms, It appears that permanence of Jajna philsosphy bears negative connotation, It denotes not to cross certain limits in the process of change. Ao entity cannot cross these limits in the process of change; it can change itself into any objoct under necessary condition, it the latter is not primarily and essentially of perplexing nature. Conclusion Tae study of the differeat views of Indian philosophical schools in regard to the problem of permanence-in-change reveals that in all the doctrines of Reality the prominence of the knowledge of the subject is experienced for the admittance of the principle of permanence--lo-change in a comprehensive form. [o the experience of life there comes up no such reality which is only unchangeable or only changeable on its observation with the subtler point of view. All entities-external or eternal, appear to be permanent-in change. If all entities are momentary then no experience of the same class comes in due to the cause of the origination and destru. ction of newer and newer entities and there cannot be the recognition, i.e. the knowledge-"It is that object seen before sometime" - on its perception again because of there belng no permanent substratum la that current or series of momentary changes. Just as the state of permanence of the objective entity is necessary for the recogoition, just so the permanence of the seer-soul, i.e. the subjective entity also, is necessary to recogolie the former. Similarly, if the living or non-living substance were devold of modification, then there would have never taken place the variabilities in the unlverse as the combined form of these two realitios. Therefore, Jalna philosophy regards the principle of permanence-in-change as logical.

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THE JAINA ANSWER TO THE THREE QUESTIONS * D. C. Mehta 1. The life upon earth has great meaning and deep significance. Without clearly understanding its meaning and significance, one cannot live his life in correct and proper way. The development of man in all aspects, may be described as an attempt to know this meaning and signlficance. In other words, it is an attempt to discover himself. Whether we take the West or the East, the sa n9 principle namely know thyself seems to be the underlying urge. 2. When we look to the West, we find that the beginning of tho spiritual philosophy is traced to pre-Socratic period of Greek Civilisation, To know the development of thought in West, one will study the Greek philosophy propounded by Socrates and know about his process known as << Socratic Dialectic." He will study Plato through his immortal Dialo. gues and he will study Aristotle. He will study the Christian thought where Jesus appeared and told the Pharasees and the Scribes that the kingdom of God is within. He will study the movement known as Renai. ssance: he will study the intellectual development just after Renaissance which took two different forms-one associated with Francis Becon and the other with Descartes. He will study the English Empirical philosophy of Locke, Berkeley and Home; and he will study the German Idealism of Hume, Kant and Hegel. (10) Tue bom 3. When we look to the East, all the available information about self and God in Indian thought is to be gathered from three sources: a) The first source consists of the Sambitas, the Brahmanas and the Upanisads. The term Brahmana means here the sacred prayer involving the aid of God, The second source is Jain Literature - secular and religious. (111) The third source is Buddhistic literature - Secular and religious. 4. For this conference which has been organised with a view to have intensive search in the matter of God and to cultivate the spirit of Universal brotherhood, it has been desired of me that I should throw light in relation to Jajnigm on the three questions namely: (1) What is the Holy name and form of God ? * Paper read at The First All India Religious Conference, Bombay on 11th and 12th June 1977.

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Jaina Answer to three Questions 63 (2) Can God be realised ? If so, how, when and by what means ? (3) Is it absolutely necessary to have a preacher (Guru) for realising God? The term Jainism is derived from the word "Jina" which means one who conquered the passion such as attachment, aversion, ignorance and attained absolute purity, perfection and Omniscience. In the dialogue between Vasistha and Rama, given in Yogavasistha, Vairagya Prakarana, Sarga 15, Rama referred Jina thus : naham Ramo na me vancha, bhavesu ca na me manah / santimasthatumicchamisvotmany eya jino yatha || "I am not Rama; I have no desire; my mind is not in any other subgtance; I only want to establish bliss in myself as of Jina." The faith or the belief propounded by such Jipa, from time to time since beginol. ngless time is known as Jainism. Shrimad Rajacandra, the spiritual gulde of Mahatma Gandhi, gave the name Satya Dharma also to this faith, when he states : yatha hetu je cittaman satyadharmano uddhara re...... It is not a faith or religion of a particular time or of a particular race, caste, creed or community. Men of all the four classified commu. nities of ancient India -- Brahmin, Ksatriya, Vaisya and Sudras - have followed this faith. It may be news to some that all the twenty-four Tirthankaras of Jaidas were Ksatriyas. 5. As this belief is non-sectarian in its true sense, the approach while replying the questions will also be non-secterlan, philosophic and religious, according to the teaching of the great saints and spiritual Masters like Acarya Kundakunda, Yogendu, Pajyapada, Umaswaml. Amrtacandra etc. in the Sasana (Tradition) of Lord Mahayira, the last Tirthankara. 6. In order to appreciate the answers to the questions before us. In relation to Jainism, it is necessary to know, at least, bare outlines of some of the fundamental facts associated with it, for instance the fact about the conception of Universe. The Quiverse or the cosmos is a mass of six kinds of substances (Dravyas). They are Jiva (soul), Pudgala (matter), Dharmastikaya (medium of motion), Adharmastikaya (medium of rest). Akasa (Space) and Kala (Time). The essential nature of Jiva or soul jsCetana (knowledge. awareness). It is different from all the other five kinds of substances which are not characterised by Cetana. They are kbown as Ajiva in Jalna Metaphysics. The Akasa or the space substance

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64 D. C, Mehta is one but it has two sub-divisions, known as Lokakasa and Alokukusa. Lokakasa is one in which all the six kinds of substances are found. The endless space outside Lokakasa is Alokakusa. 7. A question would arise as to how many are each kinds of these six substances and where they are found. The answer is : The souls are multi-infinite in number and they are found in the entire Lokakasa. The Pudgala or the matter substances are infinitely more in number than the souls and they are found in the entire Lokakasa. The smallest unit of matter substance, which cannot be further divided, is known as Pudgala Paramanu. The Dharmastikaya is one in number and it occupies the whole of Lokakasa. The Adharmastikaya is one in number and it occuples the whole of Lokakasa, The Akasa is one in number and occupies its two sub-divisionsLokakasa and Alokakasa. coupy the wholo The Kala or time-substances are innumerable and of the Lokakasa. 8. Each of these six kinds of substances have infinite number of common attributes (Samanya gunas). They have specific attributes (Visesa gunas) which do not exist in all of them but are found in their own substances only. We will take now three of the common attributes for our present purpose. The first is the attribute of Existence ( Astitva ). the second is the attribute of Changeability (Dravyatva ) and the third is the attribute of Areaness ( Pradesatva ). By virtue of the attribute of Existence, the substances are neither created nor destroyed and by virtue of the attribute of Changeability, the modification of the substances keep on changing every moment, leaving the characteristic of permanence ever existing. Knowing these two common attributes, we will be able to appreciate the defination of Sat or Existence, given in Jaina metaphysics : ut pada-vyaya-dhrauvya-yuktam sat / "Sat or Existence is characterised by appearance, disappearance and permanence.' In other words, it is a permanent reality in the midgt of change of appearance and disappearance. 9. Thus the universe (i, e. all the six kinds of substances ) 10 without a beginning and without an end; it has no Creator and no destroyer; however, it is continuously undergoing changes. In other words, the existence of each of the six kinds of substances, composing the universe, has three vitai characteristics namely appearance (utpada) disa ppearance (vyaya) and permanence (dhrauvya).

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Jaina Answer to Three Questions 10. The above conception of existence of the universe is peoullar to Jainism. It is worth knowing in detail. But we will have to leavo it bore for some other occasion. The modern discoveries about atom, about sound, about space, about light, about the existence of life in plant, earth, water, afr etc. have reference in one or the other form in ancient insight found in Jalpa literature, 11. By virtue of the third common attribute namely Arcaness, each of the six kinds of substances have always some shape or form. The speol. fic attribute or the essential nature of the soul is Cetand which means consclousness, the power of cognizance, the awareness or the knowledgo. Some of the other specific attributes of soul are faith (Darsana or Sraddha), Conduct (Caritra), Bliss (Sukha). The growth of these attributes is condl. tioned by tbe spiritual growth of the individual goul. In case of a liberated soul, the knowledge manifests itself infinitely, comprising within itself whole of the universe, He becomes Omniscience. The bliss also manifests itself perfectly. 12. The Infinite number of souls are divided into two categories (1) worldly souls (Samsarl.jivas) and (2) the liberated souls (Siddhas). Those wordly souls or living beings who indulge in the bellef of oneness with other substances and with the thought activity of attachment, aversion and ignorance, which is the main knot of bondage of Karmas, are subjected to the cycles of birth and death. They are born again in four states of existence (Gat), namely Hellish being (Naraka), lower animal (Tiryanca), Human being (Manusya) or Divine being (Deva). They are associated with karmic-bondages and pass infinite time, indulging in auspicious and evil thought-activity. They are Samsarl-Jivas, the wordly souls. 13. To understand the reply to the first question namely what 18 the holy name and form of God-one must know what the term 'God' means. God according to Jainism is a liberated and perfected soul. He is included in the second category of souls known as Siddhas. All Gods are Siddhas, As the universe is Anadi and Ananta, the God is not the creator or destroyer of the universe or any of the six kinds of substances, making the universe. By virtue of its attributes of existence and changeability as observed above, each substance--may be soul or non-soul-is never created nor destroyed. Each of them is without a beginning or an end; only its states or conditions (Paryayas) are changing. 14. This may appear to be an apparent paradox or contradiction. But when one appreciates the significance of the above definition of Sat, It may be found that it is the most accurate description of the actual state Sambodhi 6-3, 4

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66 D. C. Mehta of things. Everywhere we find development and growth. Whether we look to the world of plants or of animals, the field of history or biology, this description of existence is clearly born out. Let us take the case of the life history of a a plant. It begins itself in the form of a seed. The seed which is planted in the soil breaks the shell and sprouts out. At every stage, we find change of appearance of a new state and disappearance of old state; the old leaves being shed off and the Dew sprouts coming out, the plant or the tree remaining. What is true of the plant is equally true with each of the six kinds of substances, The apparent paradox thus reveals the intrinsic pature of Sat, the existence. We find it illustrated everywhere in the univers The presence of God is not necessary for being an instrument of any of these changes in the different substances, including the sou). God cannot be the giver of bappiness and misery to the soul or beings. If God is said to be such glver, godliness of God passes away and he will be involved in faults, like attachment and aversion, phaladata isvara tani emam nathi jarura / karma-svabhave pariname, thaya bhogathi dura // ('Atma-Siddhi', Stanza-85) "There is no necessity of God as the fruit-giver of their Karmas. The Karmas fructify by their own nature (due to the attribute of changeability) and they shed away on the enjoyment of their fruits. 15. Those souls, who being unattached to and getting rid of all the auspicious and evil thought activity, have freed themselves from all the Karmic bondages, attain their unfettered, intrinsic pure nature. They cross the ocean of worldly existence and go to the top of the Lokakasa. They are the Siddhas; they are the Gods. Just as there is plurality of souls, there is plurality of Gods. They are souls, who have completely fiberated thems selves, who have attained Moksa. The individual worldly souls who are potential Siddhas or Gods, have limited themselves by the Karmic condia tions. The Karmic conditions are also known as U padhis. They are the associating cause or Nimitta Karana for confusion between the pure nature of soul and the thought-activity, between the soul and non-soul substances. The pure nature of soul can be compared to some extent with the shining sun in all brilliance and the worldly soul with the sun hidden by dense layers of clouds, which bids the sunshine. The rays of the sun will permeate through the clouds, according to the variations in the density of the clouds. These variations in the appearance of the sun correspond to the various stages of the Spiritual development of the soul. When the clouds completely get dispersed the gun beglas to shine, without any intervening Interruption. In a similar manner, Karmic U padhis of different

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Jaina Answer in Three Questions nature become the associating cause of the obstructing delusion of the self-shining soul. When the Karmic Upadh's get destroyed and become cid of, the pure soul or God also emerges and shines in his prestine purity. 16. Dear friends, you call yourself now give the correct reply to the first part of the first quetion, namely : What is the name of Godthat the name of God is Siddha, the liberated soul. You can dame him as Paramatma, Isvara, Bhagavana, Siva, Buddha and by number of such names Indicating the absolute and perfect manifestation of any of his attributes. It is correct to name him as well by the name of the body, last occupied by such liberated soul, as for example Adinatha, Rama, Mahavira, 17. The second part of the first question is - what is the form of God ? God is, as we have seen above, a pure soul substance. He is arupr. He cannot be perceived by any of the five senses as he has no such corporeal or concrete form, which can be the subject of any of the five senses of taste, touch, smell, seeing and hearing. However, as he is also one of the six kinds of substances, it has also, the attribute of Area ness ( Pradesatva). He has, therefore, a form of particular Areaness, consisting of lonumberable space-points (pradesas), equal to those of Lokakasa, But this form expands and contracts in accordance to the size of the body, the soul occupies. 18. We have now come to a stage of understanding where, you can yourself reply correctly the second part of the question that the form of the liberated soul i.e. the form of God Is Arupi (not visible by any of the senses) and of little less in size than the last body occupied by him, 19. Due contemplation on what has been said above, helps a good deal to have a correct reply on the second question, as well. We have said that God is pure nature of soul, a liberated soul. It means God is not some other thing, different from the soul. They are not two different but one and the same in their intrinsic nature. The reply to the first part of the second question - Can God be realised is that the soul can realise God, which he himself is, by being free from the belief of oneness with other substances like the body he occupies and with his thought-activity. This belief of oneness with them is the main knot of the bondage of material and Karmic impurities. 20. Let us understand this by illustrations of our daily experience, You go out from your city to a village where there is no water-works and the water is fetched from a distant lake, collecting rain water. The water

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68 D. C. Mehta brought for your use in a bucket is mixed with mud. You very well know and believe that the apparent dirty water is intrinsically pure water and mud mixed with it. You have realised the presence of pure water, even in its condition of muddy water. So you start the process of filtering it either by putting it in a filter or by putting alom or Katakaphala in it, or by allowing it to rest for sometime. You then get pure water. If a ques. tion is put to you whether the water in the muddy water in the bucket brought from the lake and the pure water obtained after filtering are two different waters or the same water, you will at once reply, it is the same water. 21. Sometimes, it happens that before you start the process of filtering the muddy water, your young daughter happens to see the muddy water in the bucket in your absence. She requires a bucket for some other purpose. She throws away the muddy water in the bucket, knowing it as useless. If again a question is put to you as to why she did this, your reply will be that she did not know tliat the contents of the bucket was pure water and mud mixed and that pure water can only be had in that village from it, by the process of filtering 22. In day to day worldly life, all our actions take place because of our knowledge about the inherent or potential perfectness of the ajm. You did the filtering of the muddy water in the above illustration, as you know the presence of the pure water in its condition of muddiness. You brush your teeth in the morning, as you know their intrinsic whiteness or cleanliness. You wash your dirty clothes because you know and have faith in their intrinsic and potential characteristic of whiteness. If you do not know that even in its condition of dirtiness, the characteristic of the cloth is white and that dirtiness is only a combination which can be removed by applying soap, you will not start the process of washing. 23. To realise and to become God, which he himself is, one must have right knowledge and faith about his own latent or potential perfectness, the ever existing pure nature of his self, even in his condition of worldly existence. His urge must be so strong that he prays and worships the Siddha, the liberated soul and meditates on him as a model or an ideal of the ever existing pure self that he too might reach and manifest similiar condition. He kaows very well that he cannot receive any boon, favour or cure by way of gift from Siddha, The ever-existing pure self is known as Trikali Suddha Atma Tattva. The aspirant must have knowledge and faith about the other Tattvas (Realities) in their proper perspectives. Then he must concentrate or meditate on his ever-existing pure self. It means he must withdraw his conscious attentiveness from all other realities

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Jaina Answer to Three Questions and turn it to his ever-existing pure self, The first two - faith and know. ledge - when they are right are known as Samyak Darsana and Samyak Jauna and the third concentration (conscious attentiveness) when it is right is known as Samyak Caritra, Moksa Marga (Path of Liberation) is defined by Acarya Umasvati in his monumental work known as Tattvart baSatra thus : Samyakdarsanajnanacaritrani moksamargah // <Page #284
10 D. C, Mehta whole universe. This love and brotherhood will not be limited only in the case of man with man but also in case of man with all the beings. 25. In short, the self in its essence is absolutely pure, enlightened consciousness in core, self-illuminating, the abode of bliss. However, in the state of transmigration from beginningless time, he is so intimately attached to matter and thought-activity that he is oblivious of his ever existing self and is absorbed ja mundane pleasures and pains. He is the conditioned self or mind, In fact the mind is the condition or state of self absorbed in thought-activity-either auspicious or evil, 26, I have stated above that when the teaching becomes effective, the aspirant for realisation gets a clear picture of ever existing self. It is absolutely necessary that aspirant or Sadhaka has such picture of his self before him first. Let us understand this by some illustration. There is theft in your neighbourhood. The police is informed. The police comes and records the statement of all the available persons who were present Dearby, at the time of the alleged theft to ascertain the presence of some person and his exact description as far as possible. The investigating staff of the Police Deptt, has now a picture hefore them about the alleged thief from the recorded statements before them. Then they start further investi. gation to find such person. You want to construct a house. First you get prepared a plan of that house. Then the construction starts according to that plan, or course in the cases of the illustrations before us, there is a probability of the alleged thief to be innocent and the plan of the house requiring a change. But in the case of self, there is a difference, The picture of the self is not only based on your intellectual effort for realising self but it is also on the teaching of one who has himself realised and experienced it and on the contents of Sat Sustras --the true scriptures. There is, therefore, no question of its being incorrect. The only condition is that the Sadhaka must have before his mind a correct picture from these material. When the Sadhaka has the correct picture hefore him of his self, the blissful thinking arises. The process of turning his conscious attentiveness towards this self, and of withdrawing it from other substances and his own thought-activity starts. The knowledge of self emerges. The delusion being destroyed, the soul attains right bellef and knowledge about his ever existing self or the godliness in him. The conscious attentiveness increasingly flows in the self, with the result that the vows namely non-iojury (Ahimsa), Truth (Satya), non-stealing (Acaurya), Celibacy (Brahmacarya) and Non-possessiveness (A parigraha) becomes, by and by effortless with him. The self-absorbsive conduct (Samyak caritra) increases more and more. The soul attains the state of complete nonattachment and Omniscience. This process of growth and development is

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faina Auswer to Three Questions shown by different Gunasthanas in Jaina Philosophy. Though the body is present the highest state of knowledge (Kevala Jhana) is experieaced. Then on the annihilation of Ayusya Karma, the Union of the body with the soul comes to end for ever. He becomes the Siddhin the lio: rated and perfected soul, God, 27. This is how, when and by what means one realises and becomes God himself. To summarise the reply to the second part of the second question it can be said that the aspirant must first have correct knowledge and faith about his Trikali Suddha Atmatattva - the ever-existing pure sell; then he must turn his conscious attentiveness towards it, withdrawing it from other substances and from his own thought-activity, as a result of which he realises and becomes God himself, 28. The third question is : Is it absolutely necessary to have a prea. cher (Guru) for realisation of God ? To understand the reply to this ques tion in its proper perspectives, let us take an illustration. You happened to hear the discourse of self-realised person whom we refer here as a Santa. When you reach home, you have an urge to meet him and to have his Darsana again. But you do not know his where-abouts in Bombay. You make inquiry from some persons on telephone without any success. The urge in you increases as the days pass. From old news. papers, you find the names of the organisers of that discourses on that day, You contact one of them, who knows the place where the Santa has put up and to your immense happiness, you get not only the whereabout of the Santa but a sketch showing the road or roads leading to the place, from him. You immediately take your car and go to that place, with the help of the information and the sketch, given to you by the organiser. You come out of the car on reaching there, eater the house aod meet the Santa and have his Darsana, resulting in fullest satisfaction to you. 29. You feel grateful to the organiser because had he not given you the information and the sketch to reach the place, you would not have heen able to reach there, to have darsana of the Santa and to have the satisfaction you had. But at the same time, have you not gone there in your car, using yourself the information and the sketch, even after having them from him, you would not have reached there; had you not come out of the car and entered the house, even after reaching there, you would not have met the Santa and had his Darsana. 30. Now please apply this analogy in the path of realisation. Only the true Guru who himself has realisation can show you the nature of your soul with all possible angles and point out the path of realising it. If you

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72 Th. G. Mehta do not know the nature of your soul and path for realising it, from the teaching of one who himself bas realised and experienced it, you will not have realisation. It is therefore, absolutely necessary to have the True Guru: 31 However, it is you who will have to make endeavours to understand the nature of yourself from all angles, as taught by the true Guru and have a clear picture about it in your mind. It is you who will have to turn your conscious attentiveness towards such self and withdraw it from all other substances and your own thought-activity. If you do not make these endeavours you will not be able to realise your soul, how-so-over grand your true Guru is. He cannot give you realisation. You yourself has to achieve it, Nobody on the face of the universe can give you realisation, 32. A question may occur to some of you. May we not hope to have the knowledge which the Guru gives, from the Scriptures ? They should remember what Plato said in the West and the great saints in the East about the comparative values of knowledge to be obtained from books and the knowledge to be obtained from True Guru, by word of mouth. The first is without life. The second is the result of the living life of the True Guru. This makes all the difference. There are actual difficulties in the path of liberation. The booka can never be expected to solve them. The True Guru who himself has walked on the path, takes his deserving disciple out, step by step from the deluded self-notion. Manadika satru mahu, nija chande na maraya / Jutam sadguru-saranamum, al paprayase jaya 11 -(Atmasiddhi Stanza 18) "The great enemies such as passions of anger, pride, decelt and greed cannot be destroyed by deluded self-guidance. But by accepting the protection of the True Guru, they pass away by slight effort." 33. To state shortly again : it is absolutely necessary to have a True Guru for realising and becoming God; but at the same time, you will have to make effort yourself to know correctly your ever-existing self, as taught by him and to turn your conscious attentiveness towards such self in order to realise and become God Yourself, 34. It is good that some of the important questions, which occur to an aspirant for realisation, have been raised and discussed in this con. ference to arrive at their answers. The organisers of the conference deserve admiration for it. However, the extent of its real success depends on the degree of understanding that we are devine, ever-existing pure nature of self; we are infinite knowledge and bliss; we are not this body, mind, inter llect or thought-activity; we are distinct and different from the perishable

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Jaina Answer to Three Questions body of flesh and bones; we are distinct and different from the mind inte. llect and thought-activity, which are finite and changeable; we are infinite and unchangeable, One who knows and experiences his self as such is so happy that he exclaims in delight: aham ekah khalu suddhah nirmamo'tah jnanadarsanasamagrah | tasmin sthitas taccittah sarvan etan ksayam nayami || 73 "I am really one, pure, without the sense of "mineness" and full of complete knowledge and perception. Firmly fixed and absorbed in such pure self, I shall lead all these passions of anger etc. to destruction,"

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AN EXEGETICAL NOTE ON THE ATHARVAVEDIC PHRASE AGATASYA PANTHAH' by Miss Yashodhara Wadhwani In the whole bulk of Sanskrit literature, it is in only two passages of the Atharva Veda (=AV) that we come across the phrase agatasya panthah (in an irregular accusative form opantkam). This phrase poses an exegetical problem because none of the meanings that are attested elsewhere for agata seem to fit satisfactorily in this case. Let us first survey those attested meanings and present them in a chronological order : The vocable agata is generally used adjectivally, with connotations both active and passive. In the active sense, we have the following varied shades of meaning: 1A who (or which) has not gone (physically), e. g. i not moved to or reached some place, ii not left a certain place, and iii (rare) never absent from a place; 1B who (or which) has not gone (figuratively) e. g. i not accomplished something, ii not attained some state and iii not undergone some experience. 1C which has not passed already, future (e. g. future time) ID (in Mimars) who or which has not gone sufficiently far or is lagging behind. In the passive sense, we have : 2 Ai (rare) that which is difficult to attain, unattainable 2 Aii that which has not yet been reached or attained 2 B (in Astronomy) that which is yet to be passed, untraverned 3 that which is not understood or comprehended.2 Apart from these adjectival senses, agata is also found in use as a neuter noun, in the sense of "the future!', With this picture in mind, let us now turn to agata in the phrase dgatasya panthah. One of its occurrences is found in AV xi, 10.164 : vayur amitranam isvagrany aficatu/indra esam baban prati bhanaktu ma sakan pratidham isum/ aditya esam astram vi pasayatu candram a yutam agatasya pantham

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Agatasya Panthah Commenting on this Mantra, Sayana explains the last quarter in the following words: apraplasyajigamisatah satron ... panthanam asmat-praptyupayabhutam yutan tatah prthakkurutam. Tadssan murgan salrur na pasyatyity-arthah. Bloomfield (SBE XLii: 126) follows Sayana and translates thus : "Candramas (the moon) shall bar the way of the enemy) that has not (as yet) started". He offers no remarks on this verse in his "Notes" (ibid. p. 637 ff.). Whitney (1904: 657) translates differently: "Let the moon put them on the track of what is not gone". He is not sure of the exact connotation of the last phrase and remarks: "The last clause is very doubtful and difficult". PW quotes this verse (in full- ) as explanative of the neuter meanings of agata, viz., Nichikommen ( = a non-coming) and Nichtwiederkommen (=non-return, i, e. death ?), both given with querry-marks which indicate that Roth & Bohtlingk were not sure of or satisfied with the meaning suggested by themselves, Before offering coinments, let us also survey the available explanations of the other attestation of agatasya pantham, viz. AV xiv, 2.74 : yedam purvagan rasanayamana prajam asyai dravinam ceha dettva / tam vahanitv agatasyanuo pantham virad iyam supraja atyajaistt // Sayana has not commented on this verse while Bloomfield has excluded the whole of AV xiv. 2 from his Hymns of the Atharvavcdu. Whitney, however, translates : "She who hath come hither before girdling herself (), having given to this woman here progeny and property - her let them carry along the road of what is not gone; this one, a viraj, having good progency, hath congered." He then annotates: "This obscure verse is not made clear by Kausika Sutra 77.4, though the latter perhaps means it to be used if another bridal procession goes athwart the track at a crossroad ... The third pada is perhaps a mere ill-wish with contempt: "She may go to grass." PW quotes this verse also for the same meanings of agata as are noted above. To begin, now, with a perusal of the various interpretations suggested above for agatasya panthah by various scholars, we find that none of them are really satisfactory. Whitney translates it literally, but is unable to bring out any clear sense. Sayana and Bloomfield have not attempted to explain AV xiv. 2.74 and their rendering of agatasya in xi. 10.16 as an enemy) who has not yet started but may turn up in future' is not a very happy

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36 Miss Yashodhara Wadhwani one. Firstly because, it requires supplementation of the term satroh and secondly because this explanation involves a number-discrepancy with the plural used for the enemies repeatediy in this verse; the third reason for Its non-acceptability is the probability of a beter interpretation. This probability compels us to review the other explanations availabie, Let us begin with PW's neuter meanings of agata : The first, Nichtkommen, is not very clear. What would be meant by saying that a bride be led to the path of non-coming (AV xiv, 2,74 ) ? The other meaning suggested, Nichtwiederkommen, requires us to assign the meaning of 'coming back to the root gam which normally means 'to go, to move, to reach' but if the ultimate sense intended by non-return' is death, then the same could still stand, with a slightly different explanation given by Monier Williams Dictionary: 'not yet frequented, the dominion of death'. The idea is that the world of death is sure to be visited by us some day, although we may not have done so already. This idea has even been clearly expressed with reference to the path of death, elsewhere in the AV itself : maitam pantham dou ga bhima esa yena puryam neyatha tam bravimi / tema etat purusa ma pra pattba bhayam parastad abhayam to arvak //? So, by accepting death' as the meaning of agata, we could explajn AV xl. 10.16 (last quarter) as saying: "May the moon connect with them (- the enemies - ) the path of death, i, e. may she lead them to destruction". This meaning will also fit in AV xiy. 2.74 provided we agree with the Kausika Sutra (- the Grhya-Sutra for AV - ) as regards the situation of application of this Mantras, which has already been noted along with Whitney's interpretation, Accordingly, the Mantras would mean : "That one who has gone (by this same path) girdling herself - earlier (i, e, married earlier this very day), her may they lead along the path of death after having granted her progeny and wealth. This one, having good progeny hath conquered". A few doubts, however, crop up into our mind with above rendering of xlv, 2.74: regard to the (1) What are the grounds for holding that its first three quarters ( a - b -C) refer to another bride and that other bride deserves to perish ? redan purvagan rasanayamuna could also mean: "This one who has come, wearing a girdle for the first time (on account of her marriage)" and the propos ya, asyai, tam and iyam in a-b-c-d respectively might have reference to one and the same single bride.

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Agatasya Panthah 2) Who are the stipulated agents of the verb vahantu ? The Kausika Satra etc, do not make this clear. But since the preceding Mantra (AV xiv, 2.73) refers to "manes who have come near the bridal car to see the bride'y, it seems most appropriate that the same be Intended in 74; and if that is so, then why not insist on application of both Mantra In the former One, viz. upon the bridal procession pass. ing through a cremation ground 210 In these circumstances, we must accept that Mantra 74 refers only to one bride whom the manes (of ancestors) would have come to see, and since they are expected to lead her along the path of agata, this agata cannot imply anything inauspicious. I, therefore, suggest for agata a favourable meaning which is merely a nominal extension of the meaning 2 Aii above : 'that which has not been reached, destination"; accordingly 'agatasya panthah will mean 'a path leading towards one's destination or goal'. Cp. rtasya panthah - Path of / leading to Rta. Even if we stick to the traditional prescription for the application of AV xiv, 2.74, this meaning of dgatasya panthah can stand: for, the other bride need not be punished to death just because she happened to pass that way. 74 c-d could mean that : "Let them (- the manes - lead her (= the other bride) along the path of her destination; (but) may this one surpags her with good progeny". With all this, we have won only half the battle; for, how will this newly suggested meaning fit in AV xi, 10.16 ? Well, that is not difficult because its last quarter has the root yu which could convey both joining and separating. Acceptance of the latter would give the meaning: May the moon keep away from them (our enemies) the path leading towards their destination by withholding her light from them". Although the suggested meaning of agata here cannot find direst support from any other passage except the two discussed here, that is no criterion for rejecting it. Firstly because, in most of the attested cases - vedic or non-vedic -- agata is used as an adjective whlle our phrase uses It as a noun; even when it is rarely used as a neuter noun (see fn. 3), we do not fad It connected with panthah. Secondly, it is a mere logical extention of one of the adjectival meanings of agata. Thirdly, it fits well with both the contexts of enemy and of bride - where the phrase agatasya pantham (accusative) is used, Footnotes : 1. This statement is made on the authority of Bloomfield (1906) and Visvabandhu (1942-1961) and data available from the scriptoriu n of the project on An Encyclopaedic Dictionary of Sanskrit at the Deccan College, Poona where the author

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78 Miss Yashodhara Wadhwani works. parts of the first volume of this dictionary, have been published so far; the third part is on its way. 2. A few specimen examples for the various meanings are given here : 1 Ai Pracyutasit va et ad asmai lokad dgatam devalok am yacchruf am havir anabhl gharitam : Tait. Samhita 11. vi. 3.5. 1 Aili Kim iva na pramadaya vanasriya sakalabham gurave' gatayasakyt: Haravi jaya 5.8. I B aprarudhan- brjabhavena sthitatvad ankurabhavam agatah : Bhaskari on Isva rapratyabhijnasutra 1.1.3. 1Cagatan hy anupajata-gamikriyam anagatam ucyate: Comm. Prasannapada on Mula-Madhyamika-karika 2.1. UD Taddhi durm api praptam ekam apy agta padam | Itarena gatenadav ekantenaiva Jeyate. // Tantra - Vartika on Jaiminiya Mimainsa sutra 1.3.3. 2 Ai Vide Mahabharata iji.272,6 (BORI publication-edition) 2 Ali na hi pakvapakva-tangulesv-iva gatagata-gramesu vallak sanyam upalak syate : Siddhanta Kaumidi & 2766 (on p. iii 1.68). 2 B Laghu-bhaskariya 2.1; Brahma-Sphutasiddhanta 14.21. etc. 2 C Sa yo'to'sruto'gatah ......... Ait. Aranyaka iii (2) 4.34; Tattvasangraha (Buddhism) 4. 3. Example : sa sarvam akhilan rajko vamsas yaha gatagatam : Ramayana vil.51.23; Horasara 32.17. 4. The same is quoted with the number xi.12.16 in PW and in Visvabandhu (1942-61) 5. Pantham is the archaic form for panthanam. 6: syabhi in AV (Paippalada) xvill.14.4 which corresponds with the above. 7. AV viii. 1.10. 8. Vide Kaubika sutra 77.4 : Yedan purveti (AV xiv.2.74) tenanyasyam udhayana vadhuyasya dubai catus-pathe dak sinair abhitisthari. 9. The Mantra reads : ye pitaro vadhu-darba iman vahatum agamam. ...... 10. Vide Suyana in his introduction to AV xiv; With reference to xiv. 2.73, he says: Smasane dy ste fapati.

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Select Bibliograpby Atharyayeda Samhita (with comm, of Sayanacarya). ed. by S, P. Pandit, Bombay. 1895. Bloomfield, M. 1897. Hymns of the Atharva Veda SBB XLII Oxford Uni. Press, 1906. A Vedic Concordance. HOS Vol. 10 (2nd issue 1964. Motilal Banarsidass) (The) Kausika Sutra of Atharva Veda. ed. by. M. Bloomfield 1889. JAOS XIV (Reprint 1972 Motilal B.) Monier Williams (ed.) 1899. A Sanskrit English Dictionary Oxford Uni. Press. PW = Sanskrit Worterbuch (published at Petersberg) by Otto Boht ling and Rudolph Roth. pt. 1.1855. Visvabandhu Sastri (ed.) 1942-61. Vaidika-padanukramakosah Vol. I-IV (VRI) Lahore. Whitney, W. D. 1905. Alharvaveda Samhita (tr.) Cambridge (HOS VII-VIII) 2nd Indian reprint : 1972, Motilal Banarasidass,

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A CRITICAL NOTE ON THE WORD KAGINI * P. M. Upadhye The Prakrit language is very rich in affording the ample material on Desya words. The Paumacariya of Vimalasurl is a Prakrit work on the Jaina Ramayana and we come across so many words which deserve our attention. In the Paumacariya the Prakrit word Kagini occurs at two pla ces viz at 4-76 and 118-107. The meaning of the same word differs at these two places. The word kagini at 4-76 means kaglni-rata which is one of the 14 jewels of a sovereign king and which has six facets eight angles and 12 sides; the word kagini at 118-107 means a cowrie. Both these meanings are recorded in the P. S. M, but nu reference is made there in to the P. C. where the word occurs. The P. S. M. also does not record this word as a Desya-word and the Desinamamala of Hemacandra men. tions the word kaini as a Desya word meanlng Gunja-fruit. It says kaNeiDhiA kAheNU kAiNI traya ete gujaarthaaH| However the Desinamamala does not refer to this word meaning a jewel. The word kakini is used in the sense of a very small coin2. The zabdakalpadruma and vAcaspatyam record the word kAkiNI In the sense of the fourth part of a 'pana'. The zabdakalpadruma explains it as paNacaturthAzaH and vAcaspatyam says kAkaNImUlaM guMjAmUlaM etc. The ardhamAgadhIkoza by jainamuni ratnacaMdramahArAja also explains the word in sense of a cowrie, The Arthasastra of Kautilya uses this word fra ople in the sense of a small weight and the word occurs in the context of mixing a copper metal with the gold wherein it is stated that one kakini copper can be mixed in gold etc. One Gunja measure is about 2 3/16 grains and therefore kakint in the sense of a Gunja berry fruit can be easily understood as a negligible coin or even as the smallest coin. It is quite well known that a cowrie was used as a coin in ancient India. In any case it means a very small measure of a coin, say for example a cowrie, act in Marathi or EUR in Sanskrit. The Paumacariya uses rightly the word at 118-107 in the line a fra Tur Toga z froit GT....... In the sense of a cowrie, The line means 'casting away the jewel, the foolish take hold of a cowrie', How true it is ! However when the word kagini is used in * This article has been read in Prakrit and Jainism Section of The All India Oriental Conference held at Dharwar in Nov. 76 1. Debi 2-21. 2. See Monier Williams' Sanskrit English Dictionary, Apte's Sanskrit Dictionary, 3. STTIES - 2-13-6 ed. Prof R. P. Kangle.

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Note on the Word Kagini 81 the sense of a jewel of a sovereign king, the difficulty arises as to how the same word I To had got currency in the Jain literature in both the senses viz. a cowrie and a jewel of a cakravartin, The Paumacariya is not the sole work to refer to this word as a jewel of a king. The Fry72 refers to this word such as FEU etc, in the first chapter. It also occurs in the same sense in garzina. The Sanskrit commentary on thls word in the nAyAdhammakahAo is as follows. 4 kAkaNiH cakravartino ratnavizeSaH / tasya lakSaNaM viSApaharaNAdiyogAvartakavijJAnam aupapAtikasamavAyAMgoktasya cakkalakkhaNa ityasya kAgaNIlakkhaNaM ityatra-samAvezaH ........ / From this context it seems that kagint is not only a jewel but a jewel with medicinal value, since it is believed to drive away the effect of polson etc. The 3f79TATISTES HITS says as follows : afere angajarac #rfulzaut a 92 garafeg stafforg...... and also 372a1afuff#071777' .... Felain 8.2. etc. The kagini is one of the 14 jewels of a sovereign king and it has 6 facets, eight angles and 12 sides but here its medicinal value is not men. tioned. The 14 jewels of a cakravartin are as follows: 019 - T ag - gillet - 971 - 7975-179-572t - 74-99-974-AO#alfruit-zamand . The Paumacariya says at 4-76 that the sovereign king Bharata marked men who came to his house by the help of kagini jewel etc. It is the belief of the Jaing that a sovereign king bag 14 jewels and one of them is a kagint jewel. The word kagini as jewel is explained as under, The 37999 says #1135011 - 37 ARETETTI TAHSET: The Sanskrit English Dictionary by Wilson explains this word as les or a jewel worn by a neck of a central jewel in the necklace. The Tachst speaks of this word in the sense of ano. Even the Buddhist Hybrid Sanskrit Grammar and Dictionary explains the word as a lefor...?. Along with this word the Sanskrit Dictionarles record the word 2147 and - meaning a jewel. The P. S, M, records 4. Vide range UTE -- 1st part by H, W. Ghasilal Maharaj (1963). 5. See Volume 5 page 1102, 6. Vide effT EE HET Vol. 3 p. 1102. 7. See Volume 2 page 175. 8. see T 2 , Sanskrit-English Dictionary by Wilson & Apte.

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P, M. Upadhye the word kagint meaning a kingdom and stamps it as a Desya word. The 37dartet fra by Jain Muni Ratnachandraji Maharaj also says that the word kagini means ran or a kingdom. It further explains that affor is one of the 14 jewels of a cakravartin king by which he draws a circle to produce light in dark cayes as seen at goist 7-1. etc. The word kagint in the sense of a kingdom or a jewel is not recorded by Hemachandra in bis Desidamamala. From these references it can be seen that both Sanskrit and Prakrit languages had the currency of the word kagini io the sense of a jewel or kingdom but the Jain literature, as seen above, uses the word to mean a jewel of a sovereigo king. This appears to be special feature of this word in the Prakrit language. It can be understood that the word kagini meaning a kingdom may be brought nearer to the meaning of jewel, because a kingdom belongs to a king who has a privilege to put on various jewels and enjoy a 14 jewels etc. It may be noted that in ancient Indla cowries or shells or some ivory articles were used as ornaments and it was believed that these articles had some magical, mysterious and medicinal effect on a man who wore them on his body. Even today among the tribals of various parts of India there are such notions about these articles made of ivory copper and other metals etc. Ratna is defined as anything best or excellent of its kind - Gial bAtau yadukRSTaM tadratnamabhidhIyate / ' If this meaning of the word ratna is taken into account, the word kagint meaning a jewel can be explained. First of all dictionaries - Sanskrit as well as Prakrit accept the word kagini to mean a cowrie or a small coin or Gonja fruit and in that sense the word kaging as a worthlegs thing or most negliglble thing can be understood. Secondly when the word kagini denotes an excellent shell or coin or cow. rie, It can be looked upon as a jewel or a. As an excellent coln or a cowrie it possesses lustrous outlook and it can be easily detected even in darkness and that is to say that such a jewel produces light in a dark cave as believed in the Jain texts referred to above. Moreover as said earlier such a cowrie or coin or shell has medicinal magical effect to wrad off evll spirits, when it is an excellent one, not otherwise. Kings are considered as enjoyers of jewels - HS: and a sovereign king can be no exception to this belief, He enjoys all excellent things in the world. Thus the word kagint can be explained in the sense of a cowrie or a small coin or Gunja berry as well as in the sense of a jewel of a king though this idea is quite peculiar to Jain literature. 9. See Apte's Sanskrit English Dictionary.

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Note on the Word Kagint Turner's dictionary does not record this word. Moreover the word kagint is a Desya word and must have been taken in, later on, in Sanskrit language in these two senses. It is interesting to note that the word kagini is recorded as a jewel in Sanskrit dictionaries but it is not a jewel of a sovereign king alone as found in the Jain literature. 83 This study will reveal as to how a Desya word like kagini is incorporated in the languages as it is and thereby the languages are enriched.

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kAlidAsIyakAvyaprasaGge "niSyanda"-zabdasya SatvavicAraH vizvanAtha bhaTTAcAryaH kAlidAsIyameghadUtamya devagirivarNanopanyAse "tvaniSyandocchvasitavasudhAgandhasamparkaramyaH.... zIto vAyu" rityatra "niSyanda" zabdaprayogo dRzyate / asmin zabde mUrdhanyaSakArapAThaH sarvaiH sampAdakairAhataH / vallabhadeva-mallinAtha cAritravardhana-paramezvarAdInAM mudritaTIkAgrantheSvapi Satvamabhyupetam / ___ evaM "[sa (=kuzaH)] sadhAtuniSyanda ivAdrirAja" iti raghau, "toyAdhArapathAzca vaklalazikhAniSyandarekhAGkitA' iti zAkuntalasya kAzmIrIyapAThe' ca SatvaM sphuTam / kiM ca "kanakarasaniSyandI...sAnumAnAlokyata" iti zAkuntale, "(saMsat) himaniSyandinI prAtarnivAteva vanasthalI'' iti raghau cApi SatvaM lakSyate / parantu "niSyanda"-zabde SatvaM naiva sahate vAmanaH / tanmate prakRte patvaM cintyam-grahaNakazAstrA'darzanAt , kaskAdipAThasyApi ca sandehAyatanatvAt / kiMtu nedaM vAmanamataM vicAracAru / "anuviparyabhinibhyaH syandateraprANiSu" iti sUtreNa aprANikatRkasthale pAkSikaSatvasiddhe dyaH pakSaH / adhi ca, iNa uttarasya visargasya SatvavidhAyakasya kaskAdigaNasya neha prasaktiH / sa ca gaNaH sarpiS-kuNDikAdiSu SatvasAdhakaH / "niSyanda"-zabde tu kA nAma visargacinteti na dvitIyaH / ato "niSyando" "nisyanda" ityubhayameva sAdhu / evaM sati 'tadaGganisyandajalena locane pramRjya...(dilIpanandana)" iti "[sA (= sumitrA)] bhramarI vAraNasyeva madanisyandarekhayoriti, "(AnandanaH ziziro bASpaH) himAdinisyanda ivAvatIrNa" iti ca raghau dantyapAThaH saMgacchata iti sarva susthamiti zam // (1) anyatra tu SatvaM na lakSyate /

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kavi mAvA - mAvajI racita vaiSNavabhaktaprabaMdhacopAI sampAdaka- paM0 amRtalAla mohanalAla bhojaka RNa pAnAmAM lakhAyelI A laghukRtinI prati parama pUjya AcAryavarya zrI vijaya A~kArasUrijI mahArAja sAhebanA saMgrahanI che / pratyeka pRSThanI pratyeka pRSThimA 11 paMktio che / trIjA patranI prathama pRSThinI dasamI paMktimA A kRti pUrNa thAya che, AthI tenI bIjI pRSThi korI che / AnI laMbAI - poLAI 10 6x4.4 iMca pramANa che / aMtamAM lekhanasaMvata nathI lakhyo chatAM AkAra-prakArathI ane lipinA maroDathI anumAna thaI zake che ke A prati vikramanA 17 mA zatakA pUrvArdhamA lakhAyelI hovI joIe / gorA nAmanA RSi mATe A prati pATaNamAM lakhAI che / A pratino upayoga karavA devA badala huM ukta AcArya mahArAjajI pratye vinamra RNabhAva vyakta karuM huM / nAma tathA kartA - pratinA aMtamAM "viSNabhagataM samAptaM" lakhelu che, AthI A pratino lekhaka A racanAne " vaiSNavabhakta" nA nAme oLakhAve che / Ama chatAM 50 mI kaDImAM AvelA " prabaMdha raciu paraupagAri" A nirdezathI ane samagra racanA copAI chedamAM hovAthI meM A racanAnu nAma " vaiSNavabhaktaprabaMdhacopAI" kalpyuM che / vikrama saMvata 1587nA Aso suda 13 nA divase bhAvanagara pAse AvelA taLAjA vaiSNava mAvA nAmanA kavie AnI racanA karI che / vaiSNava mAvAnI koI paNa racanA meM jANI nathI / AthI A kavi ane tenI racanAnI prAcIna gujarAtI sAhityamAM sau prathama pUrti thAya che / koI paNa kavi ke kalAkAra javalle ja potAnu eka mAtra sarjana karIne aTake che, A hakIkatathI tathA AnI sAhAjika racanAne lakSamAM laIne kahI zakAya ke vaiSNava mAvAe AnyAnya racanAo paNa karelI hAtrI joIe / racanAno saMkSipta paricaya - mananA melA, mAyAvI, vizvAsaghAtI, bahArathI dharmI vrata niyama pALanAra ane aMtarathI vilAsI paradAragAmI, abhakSyabhojI, madirApAna karanAra, jIvahiMsA karanAra - nirdaya tathA ahaMkArI jano zrIrAmajIne nathI gamatA / A matalabano nirdeza prAraMbhanI 15 kaDIomAM che / 16mI thI 48mI kaDI sudhImAM zrIrAmane game che tevA sAcA vaiSNavanI oLakha ApI che / ahIM vistArathI jaNAvAyelAM sAcA vaiSNavanAM lakSaNo paikInAM keTalAMka lakSaNo sUcaka che, jema ke jIvadayA pALanAra, aNagaLa pANI nahIM pInAra, rAtrIbhojanano tyAgI, aSTakarmanu dalana karanAra / AthI sahaja bhAve anumAna thAya che ke prastuta mAvA = mAvajI kavine koI ka jaina vidvAnano ThIka-ThIka dharmasaMbaMdha hovA joIe, athavA to jaina gRhasthanA pAyAnA AcAravicAra sAthe sAmya gharAbe evA vaiSNava jananA AcAra-vicArano ahIM kavie nirdeza karyo che / 49mI kaDImAM racanAsaMvata jaNAvIne, zAstranu mathana karIne bhavasAgara pAra karavA mATe A racanA karI che ema jaNAvyu che /

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paM. amRtalAla bhojaka 50 mI kaDImAM racanA sthala ane racanAno mAsa tathA tithi jaNAvIne kartAe potAnu nAma jaNAvyuM che / th aMtama 51mI kaDImAM kavie A vaiSNavabhaktaprabaMdha bhaNanAra-sAMbhaLanArane nirmala buddhi thavAnI ane sarva sukha-saMpatti pAmavAnI zubhakAmanA darzAvI che / 1 mAvadAsa nAmanA kavie racelI tIrthamAlanI eka hAthaprata prAcyavidyAmaMdira- vaDodarA-mAM che / A mAvadAsa ane prastuta vaiSNavabhaktaprabaMdhacApAIMkAra mAtra kavi bhinna che / tIrthamAlakAra mAbadAsanI sUtAra jJAti che ane teNe vi. saM. 1796 nA Asovada AThama upara noma ne ravivAranA divase tIrthamAla ravI che' / mAvadAsakavinI hakIkata sana 1973 nA naveMbara mAsamAM prAcyavidyA maMdira- vaDodarA-nA te samaye mukhya niyAmaka zrI DaoN. bhogIlAlabhAI je. sAMDesarA dvArA meLavI che / A sahakAra badala temanA pratye AbhAranI lAgaNI vyakta karUM chu / vaiSNavabhaktaprabaMdhacopAI saMbhali svAmI zrIraghunAtha ! karUM vInatI joDI hAtha / kahai vaiSNava, Apa cha ( ? ) daha ramai kahu zrIrAmani te kima gamai ? || 1 || mani mahala, mAyA mukhi gharai, vIsAsI paranai chetarai / sappA droha Upari je bhami, kahu0 ? ||2|| viNhakathAguNa gAi gIta, aMbari hIyaDu, vaDalai cIta / nAri pIArI sarisu rami, kahu0 ? || 3 | pUjai devati, karIya sanAna, kSaNa navi chaMDas viSayAdhyAna / iNi pari tIratha karatu bhami, kahu0 ? || 4 || kakhAMbara ghotI pahiraNi, sahisanAma gItA muSi bhaNi / dAsI vezyA sarisu rami kahu0 1 ||5|| gopIcaMdana tilaka aMgI karai, talasImaMjarI masta ki gharai / kamAragI kasaMgaha rami, kahu0 ? // 6 // uttama - madhyamani ghari jAi, iMdrIparivasi mahalAM thAi / varaNAvaraNa chAMDI je rami, kahu0 ? // 7 // 1. " bhajanathI harI nava male to mAvadAsa jamAMna // 34 // saMvata / 17 / 96 chanuA pavana mane Aso mAse kRSNa paSe tatha AThama uparAMta noma ravIvAre: / tIrthamAlanAMma graMthano kavItA mAvadAsa sutAra ||35|| zISe gAye ne sAMbhale : rude rAdhe rUpera : / krame laSate Acaraze : tehane arasaTha tIratha ghera : || 36 || kaDavAM: / 5 // padaM // 200 // itI tIrthamAlA samApta | mAvadAsa sakata : // zrIrAmAya namaH // zrIH || "

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caiSNavabhaktaprabaMdhacopAI dhRta pAlai te ekAdaso, harivAsara dhyAi dvAdasI / kari hiMsA naI hiMDi jimi, kahu ? // 8 // zAstrataNAM lopa je karai, akhAda vastu jANI Acari / kahi vaiSNava, naI rAti jimi, kahu0 ! / / 9 / / garbhiNI sarizu je vicari pAtibheda sApyAzu kari / bAla vRddha ullaMgho jimai. kahu 0 1 // 10 // 'sarvabhUtanivAsI rahai vAzu(su)deva' sahUi ima kahi / te jANIniM paranai dami, kaha(hu)0 ! // 11 // vaiSNavataNI saMkA navi gaNi, nirbhayapaNi vaiSNavanaI haNai / madirApAnathiu raMgI rami, kahu0 ? // 12 // veda cyAri udharyA jeNi jIvAyoni nIpAI teNi / brahmasvarUpa jANI je damai, kahu0 // 13 // paraThai gokala paraThai deva ahinasi sAri tehanI seva / tehanai bhAMjai tehanai nAmi, kahu0 // 14 // haNi jIva, nai bolai dharma, dayAtaNa[u] navi jANi marma / mani ahaMkArI, kahanaI navi nami, kahu0 1 // 15 // vaiSNava vaiSNava sahU koi kahi, vaiSNavapaNau jaya viralA lahi / jIvadayAdharma pAlai jeha kaha (hi) zrIrAma vaiSNavajana teha // 16 // sarva bhUtasiuM maiMtrI kari, zatru mitra be samavaDi dhari / Apa dami paranai navi dami, kahi zrIrAma vaiSNava majha gami // 17 // amRtavANI muSi ucarai, manasA vAcA kapa[?] navi dhari / satya soca ahinisi rami, kahi0 // 18 // vastu pIArI deSI karI, aNamApI navi lIi harI / thApaNi nulavi kehanI kimhai, kahi0 // 19 // eka bhakta dinamadhye kari, nazAbhojana savi pariharai / prahastathiku rati sAi rami, kahi0 // 20 // deva - guru nita karIya praNAma, gharai dhyAna jagadIzvaranAma / atIthakAla sAcavInaI jimai, kahi0 // 21 //

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paM. amRtalAla bhojaka aNagala jala je muSi navi dharai, jANI doSa bhakSaNa navi karai / nyAnasarIkheM ahinisi ramai, kahi0 // 22 // uttamasarisu ahinisi ramai, madhyama mAraga savi parihAi / sahijiI sIla-saMtoSiI ramai, kahi0 // 23 // sakatisArU pAlai vrata-nIma, je navi lopai tehanI siim| nirmalacittasvabhAvaiM ramai, kahi0 // 24 // parighala dAna dayA mani vasai, paropakAriiM mana ulhasai / lajjA-dAkSiNyasarisiu ramai, kahi // 25 // sukha saMsAra asAra mani dharai, vAnaprasthano manoratha karai / kevala vaikaMTha vaMchai jeha, kahi0 // 26 // Agama siddhAMta jehanai mani gamai, zrotA sarisyu ahinisi ramai / mokSArthI vita pannA jeha, kahi0 // 27 // mAyArahita kriyA je karai, rAga dveSa mamatA pariharai / ApopuM na vaSANaI jeha, kahi // 28 // bhAMDa bhavAI katUhala thAi phAga SeliI navi jovA jaai| vezyA nATika na joi jeha, kahi0 // 29 // nara nArI jihAM kaMDA karai, thAnaka jANI te pariharai / kAmakathA na vAMchai jeha, kahi0 // 30 // paranArI deSI manamAhi jANai ehanA praNamuM pAya / mAtA bhaNonai mAnai jeha, kahi zrIrAma0 // 31 // vizvajanetA kahII nAri, avatarasiuM e udaramajhAri / eha bhAva mani ANai jeha, kahi zrI0 // 32 // pavitra gAtra gaMbhIra mati sAna, citta ahaMkAra nahI abhimAna / garvapaNauM navi ANai jeha, kahi0 // 33 // sadA sakomala bolai vayaNa, kahinA doSa na deSai nayaNa / avaguNa kahinA navi bhAsai jeha, kahi0 // 34 // che|i kApai nai ghAsavai, tu hi avaguNa navi dASavai / caMdananI pari sItala jeha, kahi // 35 // agani muSi ANInai dharai, Apa dahai paranaI guNa karaI / agarataNI pari saguNa saneha, kahi0 // 36 / /

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vaiSNavabhaktaprabaMdhacopAI tADana tApana koi na ( 1 ja ) i ra malinapaNuM tUhai navi dharaI / suvarNataNI pari nirmala jeha, kahi0 |37|| adhomuSi gharatAM Uragha gharai, ahnisi kAma je dahana ja karai / AzAmAMhi nirAsiu jeha kahi 0 // 38 // kaMdarpaNA darpa harai, viSayAsaMgati mani navi dharaI / brahmacArIsiuM ramai nita jeha, kahi0 // 39 // brahma rASavA karai upAya pahilaM dRDha mana rAi ThAi / dRSTirAga nivAras jeha, kahi0 // 40 // yauvanabhari ekalI nAri, kimaha na jAi te gharabAri / tehanA zabda na vAMchai jeha, kahi0 // 41 // - hAva bhAva jihAM nArI karai, te deSI paga pAchA bharai / yauvanabalamada bhaMjai jeha, kahi 0 ||12|| brahmataNuM raSopuM karai, jANai raSe koi pariharai | tasa kAraNi valo jAgai jeha, kahi0 // 43 // tapa japa saMyama mani nirmala dharai, nidrA AhAra alpa je karai / sadAcAra saMtoSo jeha, kahi0 // 44 // gaMgA yamanA sarasatI vahai, paramahaMsa tINi saMgama rahai / ruMdhI pavana mana tehasiuM ramai, kahi ||45 // * anAhata zabda vAjai chi jihAM, dhAMya dhyAna mana rASai tihAM / aSTa karma je iNa pari damai kahi0 || 46 / / chaMDI sura zazi harighari jAi, amRta pAmo nirviSa thAi / kAlacahiri nivArat jeha, kahi0 ||47|| aMtari rAma achacha koi sAra, tAsa taNau navi lAbhai pAra tehanaiM olaSI dhyAsiM jeha, kahi0 // 48 // saMvata panara satyAsIi nyAnabuddhi ANI mani hoi / bhavasAyara UtaravA pAra, zAstra mathInaha kADhina sAra || 49|| nayara talAjhai Aso mAsI sudi pakSi terasi manaulhAsi | vaiSNava mAvaI joI vicAra, prabaMdha racIu paraupagAri ||50|| bhaNasii suNasiha je ikacitti tehanI hosihaM nirmalamati / bhAva gharI je Aradhisiha, sarva suSa saMpati te pAmasi // 51 // iti zrIviSNabhagataM samAptaM // zrIpattane liSitaM // RSi gorApaThanArthaM ||

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kavi nannamarikRta gajasu kumAla cauDhAlIyA saM. vasaMtarAya ba. dave prAstAvika : madhyakAlIna gujarAtI sAhityamA gasa, copAI AdinI racanA loka tonI dezIomAM thavA lAgI tyAre tene 'DhAla' saMjJA AravAmAM AvI. sudodha ke laghu rAma vividha dAlomAM vibhakta karavAmAM AvatA. A prakArano DhAlabaddha racanAomA cAra ke / DhAlovALI laghu racanAone saMkhyAnusAra cauDhAlIyA ke chaDhAlIyA tarIke oLakhAma AvatI. sAmAnya rIte AvI kRtimAM jaina paraMparAnA lokottara strI-puruSonAM caritra-prasaMganu saMkSiptamA varNana prApta thAya che. atre saM. 1558 (I. sa. 1502) mAM racAyela, jaina paraMparA pracalita evA gajasukumAlanA jIvanaprasaMgone varNavatu, cauDhAlIyu saMpAdita karI rajU karavA AvyuM che. pratavarNana ane saMpAdanapaddhati : prastuta kRtinu saMpAdana upalabdha be prato parathI karavAmAM Avyule. prata ka : prastuta prata lA. da. bhAratIya saMskRti vidyAmandira, amadAvAdanA zrI puNyavijaya hastaprata saMgrahmAMthI prApta thaI che. eno kramAMka 8460 che. A gUTakArUpa pratamAM kula 223 patra cha. anya kRti sAthe prastuta kRti 'gajasukumAla caudAlIyA' pAna 80-82 para utAreko che. pratyeka patranu mApa 10.5" 4 4.6" che. A prata pAtaLA kAgaLa upara devanAgarI lipima kALo zAhI vaDe lakhAyelI che. sAmAnyataH A pratane mukhya prata gaNavAmAM AvI che. pratana lekhana samaya saM. 1584 (I. sa. 1528) no che. prata kha : jesalameranA yatizrI vRddhicaMdrajInA bhaMDAramAthI prAma gUTakA parathI munizrI jinavijayanIe karAvela presanakalano atre upayoga karavAmAM Avyo che. jene 'prata kha' evI saMza ApavAmAM AvI che. ____ atra prata ka nA pAThane mULa graMthapATha tarIke levAmAM Avela che keTalAMka sthAnA para prata sya nA ucita pAThone paNa graMthapAThamAM sthAna ApavAmAM Avyu che. kAvyanA kartA : nannasUri : kAvyanI prazasti parathI A kAvyanA kartA koreMTa gacchannA sarvadevasUrinA ziSya nannasUri che ane eno racanA saM 1558 (I.sa. 1502) mA khaMbhAta nagare thaI hovArnu kahI zakAya. tiNi pari panara aThAvanaI, khaMbhAIta mAhi thaMbhaNa pAsa pasAulaI, racIU UchAhi |44shrii koraMTa gacha rAjIu, zrI sAvadevasUri, tAsu sIsu nanasUri bhaNai, mana ANaMdapUri |45shrii A sivAya nannasUrie 'vicAracosaThI' (racanA saM, 1544), 'dazazrAvaka batrIzI' (saM. 1553), 'paMcatIrthastavana' vagere kRtionI racanA karI hovAno ullekha maLe che. prastuta kAvyano viSaya jaina paraMparAmAM prasiddha evA gajasukumAlanA caritraprasaMgane AlekhavAno che. 1. jaina gurjara kavio saMpA. mo. da. desAI, muMbaI 1926, bhAga-1, pR. 96; bhAga-3, khaMDa-2 pR. 525.

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nlhin gajamukumAla cauDhAlIyA DhAla pahelI soraTha desa vakhANIi sAhelaDI re, devaha taNau niSesa, dvArikA nayarI tihAM bhalI, saheilaDI re, samaratha kRSNa naresa. 1 samaratha kRSNa nareza bhujabali, jasu pitA vasudeva, devakI devI kusti dharIu, karai sAMnidhi deva, ika divasi puhutA devakIya ghari, viharavA muni doi, / te dekhi tasu je harakha huu, kahiya na sakai koi. 2 viharAvai siMdha-kesarA sAhelaDI re, modika bharIu thAla, teha pachai doi AvIyA, sAhelaDI re, saMghADA tatakAla. 3 tatakAla tIhaM paNi dAna dai, devakI pUchai vAta, dvArikA nagarI mAhi munivara kisiu na lahaI bhAta, phiri phiriSi Avai eka maMdiri, teha ji muni je jANi, ima suNi te rikhi devakI prati, bhaNai madhurI vANi. 4 amhe sahodara sArIvA sAhelaDI re, bhadilapura amha vAsa, nAgila sulatA jANIi, sAhelaDI re, naMdana cha amhe tAsa. 5 amhe tAsu naMdana jagavadItA, zAma vanna zarIra, anIkajasa 1 nai anaMtaseni ji 2, ajitase na 3 sudhIra, nahitaripu (co)thu 4 devasena 5 zatrusena vakhANi, zrIvaccha laMchaNa ati salaNa u, devakuMara jANi. 6 1. 1. kha. sohAmaNao. 2. kha. deva taNao. 3. kha. nagarI ati. 4. kha. kisana. 2. 1. kha. bhujabala 3. kha dharIyau. 5. kha. devakI 6. kha. viharatA 7. kha. dekhi ati, kha. harSa Upanao. 8. ka kahI 3. 2. kha. bhariyaDA 3. kha. tA. ka pachI 4. 1. kha. te puNi 4. kha. kisuM 5. kha. phariya 7. kha. suNI. 5 2. ka. vari. 3. kha. jANiyai. 4. ga. amhe ch| naMdana. ka. tAsu 6. 2. kha. syAma-varaNa. 3. kha. ajitasenA aNaMta penA 4. kha. sattasena baDavIra 5. kha. divasena cauthao bhImasena 6. kha. vIrase nA jANiyaha 8. kha. devakUara jANi. ..

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8 vasaMtarAya dabe pratyeka paraNAvIyA sAhelaDo re, kanyA dasa bAvIsa, tAta kaMcana-maNi tiNI, sAhelaDI re, dIghI koDi catrIsa. 7 batrIsa nArI tyajIya sAro, nemi jiNavara yogi, vrata levi amhe nitu chaThana u, tapa karUM viratA bhogi, viharAvA AgyA trihuM saMghADe, devI tumhe ghari AnaM, Ima bhaNavi puhutA nemi vivara, pAsi te rikhirAja. 8 aimukti muni bhAkhIuM sAhelaDo re, citai manaha majhAri, ATha husiI suta tujha jisyA, sAhelaDI re janamiti avara na nAri 9. namasiha nahI bharahakhaMDi, tisyA naMdana koha, e yatI dIsaha kRSNa sarIkhA, sis kAraNa hoi, isa mani vimAsI rathihi bahasI ANa dharatI devakI, nemi jiNavara namI pUchai, bhaNai nanasuri devakI. 10 DhAla bojI tujha aMgA jAtu hai, khulasA iha mAtu he. 11 nemi bhai suNi devako, suta hariNegamekhIi apahariyA, tu yAdavavaMzahi cAMdala, kuMbhara gayasukumAla hai, kAnha sahodara lADika, AMtra lachaNa sukumAla e. 12 yAdava0 ( AMcalI) mRta suta ji tiNi jan mayA te, te tujha ANIya dIdhA hai, sAtamai garabhai tihi avatariya, nArAyaNa suprasIdhA hai. 13 yA0 7. 3. ka. tAtiM kha. taNI. 8. 2. kha. tajeya ka. yaNavara 3. kha. amha vrata lei chaTha. 4. kha. rahUa kha. bhAga. 5. kahiya te rikhi. 8. kha. jAM kha. viharavA. 7. kha. 9. 1. kha. aImatta Ima bhAkhIyau 2 ka cittai 3. kha. husyai sUta tAharaNa. 4. kha. janamisyaha 10. 1. kha. janamisyai nAhIkabharata. 2. kha, isA ka ma koi. 3. kha. jatIya kha. kisana sarikhA. 4. kha. soi 5. kha. rathai 6. kha. kevaDI 7 kha. paya namI pUchaha nemi jiNa - vara 8 kha. naMdasuri 11. 2. kha. e tumha aMga jAturA 3 kha hariNegamekhI kha. apaharayA. 4. kha. u. kha. tasu mAtUe. 12. 1. kha. yAdavavasai caMdalao, 2. kha. kumara 3. kha. kRsana e lahuDilau 4. kha. lUhaNa sukumAlu e. 13. 1. kha. suta etasu. 2. kha. tumha 3. ka. sAtami garabhi kha. Upanau 4. ka. suprAsIdhA

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gaja sukumAla cauDhAlIyA cavada pUrva ghara pAlisi vIsa varisa cAritrU hai, 1 seji tIrathi sIjhisiI, e savi tumhacA pUtra he 14. yA. ima suNI te vediyA, jaNI harakha gharatI hai, jahi uri pAnhau caDiu, nayaNe AMsU jharaMtI he 15 yA0 namivA kAnha pahutA hai, maMdira puhutIya jetalai, citA kAraNa pUchIu, sAta naMdana miM janamIyA, paNi navi bAla hulAviu hai, tu pamaNai suNi pUtA he. 16 yA. te suNi kRSNi ArAhIu, hariNegamekhIya Aviu hai. 17 yA0 sura bhaNai hosiha sahodaru, jANe devakumArU hai, taruNapaNa nemijiNa kanhara, lesiI saMyama bhArU hai. 18 yA0 devakI kukhi bhavatariu, sura ika caviya vimAna hai, sIha supani suta janamIu, sohaga rUpa nidhAna hai. 19. yA0 komala jasu tanu rAtahUM, jisau rAjatAlabhA thA he gaja sukumAla suthApIu, tiNi kAraNi tasu nAmU hai. 20 somila baMbhaNa dhUya bhalo somA nAmihi jANI he, kanyAhA laghu-baMdhava taNI, aMteura mAhi ANI 3. 21 yojana - vesi alaMkariu, yAdava savihUM piyAru hai, bhai nanasUri raMgi ramai, gayasukumAlakumAra hai. 22 140 1. kha. cauda pUrvaghara kevalI. 3. kha. setuMja aNasaNa sIjhispara 4. kha. e chai. kha. putUhe. 15. rikhi vaMdiyA 3. kha. hejai ura pAnau caDa 16. 17. pahutIya 3 kha UpanI tau. 4. kha. tu. kha. pUtA hai. 17. 1kha. mai 2. kha. puNa kha. hulAyau e, 3. kha. imakahI kRsana bhArAcIu 4. kha. Apa e. 18. 1. kha. husyai kha. sahodarU. 4. kha. lesyaha 19. 1 kha kukhahi avataryau 2. kha. vimANu 3. kha. supana kha. janamIyau. 4. kha. te hi dIpae bhANU e. 20 1. kha. niramala tejahirAtaDau 3 kha mAla sunAmu e. 21. 1. ka. dhUsalI. 2. kha. nAma kumArIe 22. 1. kha anukramI jovana parivaryaDa 2. kha. 4. kha. ThAmU, e. saM. 2 tiNikAraNi tasu thApiyau. 4. kha. rAyamuku. 3. kha. kanyA, kha. bhaNI. savihuM piyArau e 3. kha. naMdasUri raMgai.

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10 vasaMtarAya dave DhALa trIjI ika dina nemI bhaNai mukhi, sAMbhali dharama- vicAra, saMjama bhaNI umAhou, gayasukumAlakumAra re. 23 dhana dhana sa lahai, nemIM jiNesara soso ri, garuDa guNanilau, gayasukumAla muNa sori neha gharI eka divasa, baMdhavi dIghauM rAja, nemi kanhai cAritra lIu, chAMDI te jima bAjA ri. 25. dhana. toi dini saMdhyA samai, mahAkAla masoNi, 24 ghana (mAMcalI) ega syaNi paDimA rahiu, nemi jiNesara vANi ri. 26. dhana, somila susurahaM nirakhIu, jAgii mani ripu-bhAva, mujha beTI iNi pariharI, joi-na sarala sabhAvai 27 - dhana. jAti baMbhaNa mATI taNI, pahilau bAMdhI pAli, jalatAM aMgArA ThaviyA, mAthai karama caMDAlo re. 28. dhana0 tara veyaNa ati uchalI, sayarai hUDa saMtApa, dhyAni thakI paNi navi caliu, mani navi bAMdhIu pApo ri. 29. dhana. bahu kAli kIjatu, ATha karamau aMta, somila te vahilau kIu, meM upagAra anaMto ri 30 dhana, iNi dhyAniM mugatai gayu, pAmI kevalanyAna tu, kevala mahimA karaha, AvIya sura tiNa ThANo re 31 dhana. 23. 2. kha. saMbhali 3. ka, saMyama kha, UmAhiyau 4 kha kumara gajasukumAlo re. 24. 1. kha. lahiyai 2 kha. gajasukumAla muNIso re 3. kha. garuA kha. bharayA. 4. kha nemi niNesara sIso re. 25. 1. kha. bharI ika 2 kha. baMdhava 3, kha. caritra lIyau 4 kha jima vAjo re. 26. 1. kha. tiNi divasi 2 kha. masANo re. 3. kha pratimA vahI 4 kha vANo re 27. 1. kha. susara Aviyau 2 kha jAgyau kha. viSavAda 4 kha jovana va sahovore. 28. 2. kha. baMdhI pAla 3 kha ThavI 29. 1. ka tu. 2. ka. sayari kha. hUo. 3. kha. dhyAna 4. sva. bAMdhyau. 30. 1. kha. bahua kAla je kIjatau 2. kha. karama nau 4. 31. 1. kha. tiNai ka. mugati kha gayA. 2. kha tu (nathI) 3 pradhAno re. thakA muni navi calyau. kha. mahaMto re. kha tau. 4. ka. bhAvI deva

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gajasukumAla cauDhAlIyA suprabhAti jiNa vAMdivA, cAliu sAraMgapANi, iTa vahatuM pekhIu, DAsa u nara eka ThANi ri. 32 dhana. eka iTa DhigalA thikI, lIdhI nija iri hAthi, koDivAne pAyaka milyA, UgaDI savi sAthe ri 33 dhana. bhaNai nanasUri niNavara namI, pUchai pRthivIpAla, laghu baMdhava mujha kihAM achaI, munivara gajasukumAlo re 34 dhana. DhAla cothI nAma pakhai jiNavara kahiu, sagaLau vRttaMta te sAMbhali dukhIyA huA, yAdava atyaMta 35 zrI jina zAsani jANIi, rikhi gayasukumAla, kSamAvaMta mAhi mUlagau, jIvadayA pratipAla 36 zrI. (AMcalo) mADI vilavai daiva taI, baisArI rAji, tatakSaNa nayaNa upADIyAM, kiNa kiyau akAja 37 zrI. kRSNa bhaNai kuNaI pApII, koghau e dosa, nemi bhagai tasu uparai, mani mANisa rosa. 38 zro. iTa-vAhaka-naranai kIu, jIma tai upagAra, tima muni nai tehathI iyau, vahila bhavapAra 39. zrI. jAsu maraNa UbhAM thakAM, tujha darasaNi hoi, poli praveziI jANivauM, rikhi-ghAtaka soi 40 zrI0 32. 1. kha. vaMdivA 2. kha. cAlyau sAraMgapANI. 3. kha. vAhaka nara pekhIya. 4, ka. bosu kha. ika tiNaThANore 33. 2. kha. hari jima lIdhI. 3. kha. koDigAme. 4. kha. UpADIya. kha. sAyore. 34. 1. kha. naMdasUri. ka. jamI. 2. kha. pRthavIpAla. 4. kha. kumara gabasukumAlAre, 35. 1. kha. jinavara kahayau. 2. ka. sadhalu 3. kha. saMbhali dukhiyA thayA. 4.. jAdaya 36. 1. kha. sAsane jANIyai 2. ka. rakhi. gajasukumAla. 37. 1. kha. mAyaDI kha. devako. 2. kha. baisArau kha. rAja. 3. kha. tatakhiNa kha. UbA liyA. 4. ka. karata INai rAji. 38. 1. kha. kRsana kha. pApIyai. 2. kha. kIyau ivaDau dosa. 3. ka. Upari 4. ka. ANi siu . 39. 1. kha. koyau 3. ka. Nau tehathikI 4. ka. bhavapAranna. 40. 1. ka. jAsa. 2. kha. tumha darasiNa. 3 kha. pavezaI jANijyo.

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vasaMtarAya dave ima nimuNI hari AvyA, jisi toNaI aka ThAmi, somilanaI te pari huI, je bhAkhI svAmi 41. zrI. mAtaMga pAhi khaMcAvIu, nAkhiu dUragaMdha, yAdava kuMbhara ghaNe liyA, vrata tINai prabadhi 42. zrI. zrI aMtagaDadi(da)zA mAThamA aMgamAhi pavitra, vIra jiNesara jima kahiuM, gayasukumAla caritra. 43 zrI. tiNi pari panara aThAvanaI, khabhAita mAhi bhaNa pAsa pasAulaI, racIU UchAhi 44 zrI. koraMTa gacha rAjIu, zrI sAMvadevasari, tAsu sIsu nanasUri bhaNai, mana ANaMdapUri 45. zro. gayasukumAla caritra eha, je gAi raMgi, teha pari maMgaLa saMpajai, sukha vilasaI aMgi. 46 zrI. 41. 1. kha. harayAlIyau. 2. kha. Anyau tiNi ThAmi. 3. kha. huI 4. kha sAmi.. 42. 1. kha. khaMyAvIyau 2. kha. nArakhyau ka. haragaMdhi 3. kha. teNi prabaMdha. .. 43. prata kha. A kaDI nathI. .44. 1. kha. saMvata panara IkAvanai. 4. kha. racIyata ucchAha.. 45. 1. kha. zrI kAraMTa gachi rAjIya u. 2 kha. zrI bhAvadevasUri. 3. kha. sIsa naMdasari 46. 1. kha. gajasukumAla. kha. jeha 2. kha. gAvaI naranAri. 3, kha. tiha. kha. caMcala vadhA maNA. 4. kha. maniharakha apAra, ka gAisukumAla gItaM kha. iti zrI gajasukamAla caudAsAyA gItaM cha.

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'AyAro'kI samAlocanA dalasukha mAlavaNiyA terApaMthake AcArya tulasIjI ke prayatna se zvetAmbara AgamoM kI navIna vAcanA taiyAra ho rahI hai| usameM vAcanA-pramukha svayaM AcArya tulasIjI haiM aura saMpAdana kA bhAra munizrI mAmalajIne liyA hai / isa AgamavAvanA meM bhagavAn mahAvIra nirvANa ke 2500 ve nirvANa dina vikrama saM. 2031 meM jaina vizvabhAratI, lADanUM ke dvArA 'AyAro' nAmaka prathama aMga hindI anuvAda aura vivecana ke sAtha prakAzita huA hai| mUlya 30 rupayA hai, aura pR. 359 haiN| sabase pahale dhyAna denekI bAta yaha hai ki isameM yaha nahIM batAyA gayA ki isa vAcanA kA AdhAra kyA hai / kyA yaha mAnA jAya ki terApaMtha meM paraMparA se calI AI kevala zruta paraMparA hI isa vAcanA kA AdhAra hai yA prAcIna pratoM aura mudrita aneka AcArAMga ke saMskaraNa bhI ? spaSTIkaraNa ke abhAva meM isa viSaya meM kalpanA hI kI jA sakatI hai| aura vaha yaha ki itaH pUrva mudrita saMskaraNoM kA hI vizeSa rUpa meM isa meM upayoga huA hai| yadi hastapratoM kA upayoga hotA to Avazya unakA nirdeza kiyA jAtA / mudrita saMskaraNoM meM bhI Do. zabIMga kI AcArAMga kI AvRtti kA hI vizeSa rUpa se isameM upayoga huA ho yaha saMbhava hai| kintu vAkya-vinyAsa meM usa AvRtti kA sarvAMzataH anusaraNa bhI nahIM hai | usa AvRttikI yaha vizeSatA thI ki usameM padyAMzoM ko pRthaka kiyA gayA thA / usa yojanA kA to isameM lAbha liyA gayA hai kintu saMpUrNa rUpa se nahIM / zutroMga ne padyAMzoM meM prathama Adi pAdoM kA viveka karake tadanusAra padyoM ko chApA hai, jaba ki yahA~ aisA koI viveka nahIM / saMbhava yaha bhI hai ki saMpAdaka ko usa taraha ke padya abhimata bhI na ho| pAThazuddhi ke lie bhI usa AvRtti kA upayoga kiyA gayA ho taba bhI Azcarya nahIM, kintu prAyaH jahA~ vyaMjana-lopa zubIMga kI AvRtti meM hai vahA~ isa AvRtti meM vyaMjanoM ko kAyama rakkhA gayA haiN| isakA mUla saMbhavataH cUrNigata AcArAMga ke pAThoM kA anusaraNa ho to Azcarya nhiiN| dUsarI bAta 'na-Na' saMbaMdhI bhI vizeSatA dhyAna pAtra hai| zubIMga kI AvRtti meM 'Na' ke sthAna meM 'na' kI adhikAMza meM upalabdhi hai, vahA~ sarvatra isa 'AyAroM' meM 'Na' kA prayoga hai| Do. zubrIMga ne kevala prathama zrutaskaMdha kA saMpAdana kiyA hai| isameM bhI prathama zrataskaMdha hI hai| lekina Do. zubIMga ne ucita rUpa se hI isakA nAma "baMbhacerAI" diyA thaa| usakA abhAva isa saMskaraNa meM khaTakatA hai| yaha nAma nirmUla to thA nahIM, paraMparAprApta bhI hai| taba use kyoM nahIM liyA gayA yaha vicAraNIya hai / zubIMga kI AvRttimeM punaH AvRtta pAThoM ko pUrA na mudrita kara kevala sUcanA dI hai, jaba ki yahA~ pUre pATha mudrita haiN| Do. zubroMgane punaH AvRtti ke lie sAmAnyataH AcArAMga kI pratoM meM jo pATha milate haiM unakI AvRtti kI sUcanA dI hai | kintu ina punarAvRtti ke lie 'dhruvagaMDikA kitanI lI jAya isakI sUcanA abhayadeva kI TIkA meM jahA~ nahIM hai vahA~ cUrNi meM hai| Do. zutroMga ne dhruvagaMDikA kI punarAvRtti meM jahA~ kama pATha liyA hai, vahA~ AcArAMga. cUrNi kA anusaraNa karake isameM adhika pATha liyA gayA hai| kintu isakA AdhAra mUlasUtroM kI pratioM meM hai yA nahIM yaha bhI jA~canA jarUrI hai| udAharaNa ke taura para zubIMga kI AvRtti -- 15RTRE

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dalasukha mAlavaNiyA meM pR0 tIna kI paMkti 16-17 kI tulanA prastuta meM sUtra 40 se 53 taka karanI caahie| zubIMga meM prastutagata 51-53 liye nahIM gaye jaba ki cUrNi ke anusAra lenA jarUrI hai / sUtrAMka dene kI donoM kI prathA meM bhI kAphI bheda hai| udAharaNa ke taura para prathama adhyayana ke prathama uddeza ke sUtroM kI saMkhyA zubroMga meM 7 hai jaba ki prastuta meM 12 hai| isIse jAnA jA sakatA hai ki donoM ne vAkya-vinyAsa karane meM pRthak pRthak paddhati apanAI hai / prastuta meM kahIM kahIM nirarthaka sUtrasaMkhyA baDhAI gaI hai yaha dekhA jA sakatA hai, jaise ki usImeM zubIga ke sUtrAMka 7 ke sthAna meM 9-12 kiye gaye haiM- yaha bhrAmaka hai / aimA anyatra bhI hai| isa manamAne vAkyavinyAsa ke kAraNa 'iti' jaise zabdase bhI vAkya kA prAraMbha mAnA gayA jo kabhI ho sakatA nahIM-dekheM pR0 70 sUtra 2 / mUlasUtroM meM kahIM kahIM kAlA akSara mudrita hai-vaha kyoM hai- isakA koi spaSTIkaraNa nahIM hai| kyA vaha padyAMza kI sUcanA hai yA usake mahattva kI ? kahIM bhI koI pAThAntara kI noMdha nahIM dI gaI to kyA isase yaha samajhA jAya ki isa sUtra meM pAThAMtara hai hI nahIM ? saMpAdaka ne zuvrIMga ke dvArA diye gaye pAThAMtaroM kA upayoga avazya kiyA hai, anyathA jisa rUpa meM yaha sUtrapATha taiyAra huA hai, ho nahIM sakatA thA / kintu kiso nirdeza ke abhAva meM kyA yaha mAnA jAya ki saMpAdaka yaha dikhAnA cAhate hai ki kisI eka hI prati meM aisA hI pATha thA yA paraMparA se zrutAnusArI aisA hI pATha upalabdha hai ? yadi aisA nahIM hai to yaha spaSTIkaraNa jarUrI thA ki kina AdhAroMse prastuta saMskaraNa taiyAra kiyA gayA / AzA rakheM ki AgAmI sUtroM ke saMskaraNoM meM aisA spaSTIkaraNa kiyA jAyagA / anuvAda suvAcya banA hai aura spaSTa hai kintu kahoM kahIM spaSTokaraNa apekSita hai-vaha diyA nahIM gyaa| jaise ki pR0 22 meM sUtra. 67 meM mUla meM 'dIhalogasattha' hai-usakA anu. vAda 'agni zastra' kiyA gayA hai| kevala bhASAkA anusaraNa kiyA jAya to yaha artha kabhI ho nahIM sktaa| ataeva yaha spaSTIkaraNa jarUrI thA ki prastuta meM TIkA kA anusaraNa karake hI yaha artha kiyA gayA hai / pR0 36, sUtra 123 'tasaMti pANA padisodisAsu ya' aisA mudrita hai| vaha 'tasaMti pANA paDisA disAsu ya' honA cAhie thA / usake anuvAda meM kahA gayA hai- 'duHkha se abhi bhuut| prANI dizAoM aura vidizAoM meM (saba ora se) bhayabhIta rahate haiN|' prastuta meM vidizA zabda mUla meM nahIM hai phira bhI use koSTaka meM rakhA nahIM hai yaha ucita nhiiN| isa prakAra anyatra bhI huA hai| pR. 42 sU0 149 meM 'vIjiuM' chapA hai / vaha 'jIviu~' honA cAhie / pR0 72, sU012 va' ke sthAna meM 'ca' cAhie / pR0 85 sU0 76 meM 'parivayaMti' kA artha 'tiraskAra karate haiM' kiyA hai vaha vicAraNIya hai / pR0 138 meM sa0 73 meM 'Nisiddha' pada jor3A gayA hai vaha AdhArahIna nahIM hai kyoM ki pR0 142 meM satra. 86 meM vaha pada maujuda hai| pR0 158 meM sU0 22 meM 'aNAriyavayaNameyaM' kyoM chor3a diyA yaha jAnanA jarUrI hai / samagrabhAvase dekhA jAya to AcArAMga kA yaha hindI saMskaraNa mudraNa kI dRSTi se acchA hai kintu vidvAnoM kI apekSA kI pUrti karatA nhiiN| jijJAsu dhArmika janoM ke lie anuvAda aura TippaNa bahumUlya hai-- isameM to saMdeha nhiiN| kinnu AcArya zrI tulasI jI aura muni nathamalajI aura unake aneka sahyogI muniyoM ke hote hue vidvajjana aura sAmAnya janako tRpta kare aise saMskaraNa kI apekSA hai- usakI pUrti honA to bAkI hI hai|

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rukmiNIkalyANa meM saGgIta suSamA kulazreSTha dakSiNa bhAratIya kavi zrI rAjacUDAmaNi dIkSita dvArA praNIta rukmiNIkalyANa* mahAkAvya meM zrIkRSNa-rukmiNI ke vivAha kI prasiddha kathA varNita hai / zrI rAjacUDAmaNi kA vividha zAstra-viSayaka pANDitya unakI isa kRti meM parilakSita hotA hai / saGgItazAstra meM kavi kI mahatI abhiruci thI / gItaM vAdya ca nRtyaJca traya saGgItamucyate / saGgIta ke antargata gAyana, vAdana tathA nRtya tInoM ko parigaNita kiyA jAtA hai / ataeva krama se ina tInoM kA ru. ka. meM prayoga vivecanIya hai / gAyana gAyana meM geya kisI padya ko svarabaddha karake gAyA jAtA hai / dvArakA kI striyA~ amRtatulya rIti vAlI gItiyoM ke gAna meM nitAnta kuzala haiN'| rukmiNI tathA zrIkRSNa ke vivAhake avasara para striyA~ pArvatI tathA ziva ke vivAha ke maGgala-gIta gAtI huI vara-vadhU ko maNimaya pITha para biThAtI haiM / unake pariNaya-gItoM ke sAtha mRdaGga bhI bajAye jAte haiM / ru. ka. meM gandharvo tathA zAlIpAlinAriyoM ke sumadhura gAyana kA bhI ullekha prApta hotA hai / bhramaroM kI guJjAra meM bhI kavi ne saGgIta kA varNana kiyA hai / SaDja, RSabha, gAndhAra, madhyama, paJcama, dhaivata aura niSAda - saGgIta ke ye sAta svara vibhinna pazu-pakSiyoM ke svara se utpanna mAne jAte haiM / rAjacUDAmaNi isa viSaya se pUrNa paricita the / SaDja kI utpatti para kavi kI kalpanA hai ki indradhanuSa rUpI koNa vAlI vINA se svara ko jAnane vAle megha se mayura-samUha ne ujvala-guNa-yukta SaDja svara sIkhA / * rukmiNIkalyANa (zrIrAjacUDAmaNidIkSita-praNIta)(a) vANIvilAsa presa, zrIraGgam se prakAzita (A) mauktikamAlikA vyAkhyA sahita prathama do sarga, aDyAra lAibrerI, madrAsa se prakAzita, 1929 I. (i) hastalikhita zrIbAlayajJavedezvarakRta mauMktikamAlikA vyAkhyA, aDyAra lAibrerI, madrAsa 1 ru. ka.-prAyaH priyAlaH pramadAjanAnAmAkarNya gotoramRtaikarItIH / sadyaH sphuratkorakasaGgibhRGgIsaGgItamayAnukaroti yasmin // 1499 2" - atha bhISmakAndhakapurandhrayaH sphuragirijAgirIzapariNItigItayaH / nibarIsamaGgalamRdaGganiHsvana maNipIThamadhyamanayanvadhUvarau / / 3 / 11 3 ru. ka.- gandharvANAM gAyatAmindirezaM vINAlAbu vyAjato'mI gRhItvA / anye pAthomAnavInAM kumArAH pArAvAre pazya dUraM plavante // 5 / 18 samudayasamabadravIkRtAbhirmANitatibhiH sphuritA vRtIkSukANDAH / kimajaniSata zAlipAlinArIsumadhuragItisukhoditAzrupUrAH / / 9 / 22 4 " -1 / 88,99 5 " -zAtamanyavazarAsanakoNayA vINayA kimapi veditasvarAt / .. SaDjamujjvalaguNa balAhakAdazyagISata kulAni kekinAm / / 8 / 15

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suSamA kulazreSTha varSAtrAta meM megha! ko dekhakara pramanna mayUra dhvani karatA hai| SaDja kI utpatti mayara se mAnI gaI hai / mataGgamuni ke anusAra SaDja mayuro badati / ' 6 sthAnoM se utpanna hone ke kAraNa saGgota ke prathama svara ko paija kahate hai (nAmAkaNThamurastAlujihvAdantAzca saMspRzan / SaDbhyaH sajAyate yasmAttasmAtpaDUja iti smRtH||) kavi ke anusAra varSARtu se saGgIta ko sIkhakara usakA abhyAsa karane vAle mayUoM kI dhvani visvara arthAt pakSI kA svara arthAt SaDna bana gaI / ' kokila se paJcama svara kI utpatti mAnI gaI hai / ru. ka. meM kokiloM ne paJcama svara ke camatkAra dvArA ramaNiyoM ko basantAgamanakI sucanA de dii| vAdana vibhinna vAdyoM dvArA udabhUta svara tathA laya kA Ananda vAdya saGgIta athavA vAdana dvArA prApta hotA hai| sAGgItika vAdya cAra prakAra ke mAne gaye haiM tataM tantrIkRtaM jJeyamavanaddhaM tu pauSkaram / ghanaM tAlastu vijJeyaH suSiro vaMza ucyate // nA0 zA0 282 aba ina cAroM prakAra ke vAdyoM kA ru0 ka0 meM prApta ullekhoM ke anusAra vivecana kiyA jAyegA / zrI rAjacUDAmaNi ko ina cAroM prakAra ke vAdyoM kA pUrNa jJAna thA / tata vAdya uMgaliyoM se cheDakara ( yathA svaramaNDala, tambUrA Adi ), koNa yA trikoNa (mijarAba) kI sahAyatA se ( yathA sitAra , vINA, saroda Adi ), gaja se ragar3akara ( yathA sAraGgI isarAja, dilarubA Adi) tathA DaNDI se prahArakara ( yathA zantUra Adi ) bajAye jAne vAle vAdya tata vAdya kahalAte haiN| tata vAdyoM meM vipaJcikA, vINA, parivAdinI tathA tantrI kA kavi ne anekazaH prayoga kiyA hai| zAstroM meM tIna prakAra kI tantro vINAoM - ekatantrI, dvitantrI, tathA tritantrI kA ullekha milatA hai| bhagavAna brahmA nATyaveda ke AviSkartA evaM bharatamani ke zikSaka the| inakI vINA kA nAma brAhmI vINA thaa| brAhmI vINA ke anya nAma ghoSA. ghoSaka, ghoSavato evaM ekatantrI bhI kahe gaye haiM / ekatantrI vINA meM kevala eka tAra hotA thA / bAyeM hAtha meM bausa kI eka bArahaaMgula lambI zalAkA lekara usase tAra para vibhinna svaroM kI sAraNAyeM kI jAtI thI / ekatantrI meM sArikAyeM na hone ke kAraNa samasta grAma. macchenAyeM evaM 22 bhutiyA~ pratikSaNa upasthita rahatI thiiN| bharata, mataGga tathA nArada ke samaya taka jise ghoSaka, ghoSavatI athavA brAjhI vINA kahate the, usI ko nAnyadeva, sudhAkalaza tathA zArGgadeva Adi ke samaya meM ekatantrI ke nAma se pukArA gayA hai / nAradakRta saGgItamakaranda meM unnIsa vINAoM ke nAma prApta hote haiM / tAroM kI saMkhyA tathA vAdana-vidhi ke bheda se eka vINA ke aneka bheda bana gye| ruka0 meM varSARtu dvArA 1 ru. ka.-pAthodasvaramaNDalIphalakabhUparyAyalolAstaDi ttantrIrAtayAtigharSaratarottAlasvarayaJjikAH / zazvadyAlayataH payodasamayAdAnaM samabhyasyatAM prAyeNa pracalAkinAM samabhavadgItisvaro visvaraH // 8 / 45 2. ru. 10-prAptaM vasantasamayaM pramadAvanebhyaH saMvedya paJcamacamarikrayayA saharSam / sampUrNarAgasahakAradalApadezAki pUrNapAtramalabhanta vsntghossaaH||10||59

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rukmiNI kalyANa saGgIta 17 vidyut rUpI tantrI ke nirantara bajAye jAne kA ullekha huA hai / dvArakA kI striyA~ vipa cikA-vAdana meM nitAnta nipuNa haiM / ve dvArakA ke prAsAdoM meM candramA kI kalArUpa maNimayI koNayaSTi ke dvArA nipuNatApUrvaka vipaJcI cajAtI hai kintu candrakalA meM vartamAna sudhA (amRta) se tantrI Ardra ho jAtI hai aura Ardra tantrI se zuddha svara nahIM nikalate isalie svara kI viparItatA se dvArakA - ramaNiyA~ atyanta lajjita ho jAtI haiN| kuzala vAdaka ke lie svara kA viparIta ho jAnA nitAnta lajjAjanaka hI hai / vINAkoNa kA bhI ru0 ka0 meM anekazaH ullekha huA hai ( 1 / 71-72 ) / dvArakA ke ratnayukta prAbAda meM vINAvAdana meM kuzala koI yuvatI koNa banAne ke Azaya kalAmAtrAvaziSTa candramA ko grahaNa karane ke lie utsuka ho jAtI hai / vINA kI tumbI kA bhI rAjacUDAmaNi ne ullekha kiyA hai / virahiNI afraft ko aneka prakAra kI mUrcchanAoM ko prakaTa karane vAlI vINA bhI vimanA hI banAtI hai / " dvArakA ke nivAsI parivAdinI-vAdana meM kuzala haiM / ve prakaTa hue paJcama rAga se yukta cihnavAlI parivAdinI ko hAtha meM lekara zruti tathA grAma ke mArga kI anukUlatA ke kAraNa saMsAra meM prasiddhi prApta kara cuke haiM raghuvaMza ke aSTama sarga meM varNana hai ki jaba nAradamuni gokarNakSetrastha zaGkara ke darzana ke ( lie jA rahe the, usa samaya unakI girI, jisase unakI mRtyu ho gaI vINA ke lie parivAdinI zabda kA hI parivAdinI vINA kA ullekha kiyA hai / usake bAda hotA hai / yatimAna - pAdakhaNDa, abhidhAna - cintAmaNi ullekha prApta hotA hai / isameM sAta tantriyAM hotI haiM / 1. ru0ka0 - 8 / 45 2. kokArarekhAmaNikoNayaSTyA nikvANayatto nipuNaM vipaJcIm / sudhA tantrasvaraviplavena saudheSu yasyAM sudRzastrapante / / 1.72 zodharA yanmaNisaudhabhUmau vINAguNAsphAlanalabdhavarNA / eurrekhAgrahaNAya yatnaM koNAzayA korakitaM vidhatte // 1171 4. gandharvANAM gAyatAmindirezaM vINAlAbuM vyAjato'mI gRhItvA / " 3. 1 5. 97 vINA meM lagI huI 8333 - 35 ) / prayoga kiyA hai " anye pAthomAnavInAM kumArAH pArAvAre pazya dUraM plavante ||5|18 prAJcitoccAvacamUcchenAyAM vipazJcikAyAM vimanAyate sA / udaJcaduttAlalaye'pi lAsye na kiJcidapyaJcati narma tanvI // 392 6. ru0 ka0 pANau gRhItvA parivAdinIM yatpaurAH sphuratpaJcamarAgamudrAm / aho zrutigrAmapathAnusAraprAptaprakarSA jagati prathante || 1174 7. raghuvaMza - bhramaraiH kusumAnusAribhiH parikIrNA parivAdinI muneH / dahaze pavanAvalepanaM sRjatI bASpamivAJjanAvilam ||8|35 saptabhiH tantribhiH dRzyate parivAdinI / 30 tatavAdyAni amarakoza vINA tu vallakI, vipaJcI, sA tu tantrIbhiH saptabhiH parivAdinI / 8. vAdyaprakAza puSpamAlA indumatI ke vakSaHsthala para isa sthala para kAlidAsa ne nArada kI / kahate haiM ki sarvaprathama kAlidAsa ne isakA nAma saGgIta-makaranda meM upalabdha Adi meM bhI parivAdinI vINA kA --

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suSamA kulazreSTha zizupAlavadha meM mAgha ne nArada-vINA ke lie 'mahatI' zabda kA prayoga kiyA hai / AkAzamArga se pRthvI para Ate hue nArada baDe Azcarya se apanI mahato ko dekhate haiM, jisameM se vAyu ke AghAta se sabhI zrutiyA~, svara, grAma aura mUchanAe svataH hI binA bajAye hI spaSTa ho rahI thiiN| ru0 ka0, raghuvaMza aura zizupAlavadha tInoM ke hI vINA-varNana-paraka zlokoM ko dekhakara yaha pratIta hotA hai ki parivAdinI aura mahatI donoM hI nArada-vINA haiM aura donoM meM hI ati aura grAma vizeSa spaSTa hote haiM / zrutiyA~ bAIsa hai-tIbrA, kumudratI, mandA, chandovatI, dayAvatI, rajanI, raktikA, raudrI, krodhI, vajrikA, prasAriNI, prIti, mArjanI, kSiti, raktA, saMdIpinI, AlApinI, maMdatI rohiNI, ramyA, upA aura kSobhiNI / grAma tIna hai - SaDja, gAndhAra aura madhyama / avanaddha yA Anaddha vAdya ve vAdya jo bhItara se pole tathA camar3e se maDhe hue hote haiM aura hAtha yA kisI anya vastu ke tAr3ana se zabda utpanna karate haiM, Anaddha kahalAte haiM / bharatamuni ne Anaddha jAti ke vAdyoM kI saMkhyA eka sau batAI hai / Anaddha vAdyoM meM se mRdaGga, muraja, Anaka aura dundubhi kA rAjacUDAmaNi ne ullekha kiyA hai| mRdaGga aura muraja sudhAkalaza ne bhagavAn zaGkara ko mRdaGga yA muraja kA AviSkAraka batAyA hai / prAcIna granthoM meM mRdaGga, paNava tathA dardura ko puSkara-vAdya kahA gayA hai / aitihAsika dRSTi se mRdaGga, muraja Adi kA ullekha vaidika vAGmaya meM prApta nahIM hotA / rAmAyaNa evaM mahAmArata meM mRdaGga aura muraja kA ullekha prApta hotA hai. kintu bAda meM muraja tathA mardala mRdaGga ke paryAya rUpa meM prayukta hone lage / nAmaparivartana ke sAtha sAtha mRdaGga kA vaha rUpa jo prAcIna kAla se bharata ke samaya taka pracAra meM rahA, kana luma ho gayA, isakA patA lagAnA kaThina ho gayA hai / jisa vAdya ko Aja uttarabhAratIya mRdaGga athavA pakhAvaja ke nAma se jAnate hai, dakSiNabhAratIya jise AnA mRdaGgam kahate hai, vaha bharatakAlIna mRdaGga kA kevala eka bhAga hai / mRdaGga meM yaha parivartana lagabhaga sAtavIM zatAbdI se hI hone lagA thA jo zAGgadeva ke samaya taka pUrI taraha badala gayA / pUjAdi ke avasara para aksara mRdaGga bajAyA jAtA thA / rukmiNI-zrIkRSNa ke vivAha ke avasara para striyA~ pArvatI tathA ziva ke vivAha ke maGgala-gIta gAtI haiM, sAtha meM mRdaGga bhI bajAye jAte haiN| isa prakAra mRdaGga kI gaNanA maGgala-vAdyoM meM hotI hai| vivAha ke ho abasara para suvargamayI ana kAvaThI tathA muraja ke bhA bajAe ja'ne kA ullekha ru0 ka0 meM prApta hai| 1. zizupAlavadha- raNadbhirAghaTTanayA nabhasvataH pRthagvibhinna zrutimaNDalaiH svaraiH / sphuTIbhavadgrAmavizeSamUrcchanAmavekSamANaM mahatI muhurmuhuH / / 1 / 2. ru0 ka. - atha bhISmakAndhakapurandhrayaH sphuragirijAgirIzapariNItigItayaH / nivarIsamaGgalamRdaGganiHsvanaM maNipIThamadhyamanayanvadhUvarau // 6 / 11 3. , - 6159

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-- muralI athava rukmiNIkalyANameM saGgIta dundumi vaidika sAhitya meM vINA ko hI bhAMti dundubhi kA bhI anekazaH ullekha huA hai| jisa prakAra tabale meM do naga hAte haiM - eka dAyA~ aura dUsarA bA~yA~ aura donoM ko milAkara tabalA kahA jAtA hai, usI prakAra dundubhi meM bhI do naga hote haiM - eka bar3A nagAr3A jisakA zabda gambhIra hotA hai tathA eka choTA nagAr3A jisakA zabda choTA tathA U~cA hotA hai / isa prakAra yaha do svara vAlA do naga kA vAdya dundubhi kahalAtA hai| Anandotsava tathA vivAhAdi ke avasara para dundubhi bajAI jAtI hai / saMskRta sAhitya meM sthAna sthAna para prasannatA ke avasara para devatAoM dvArA dundubhi-vAdana kA ullekha huA hai / ru. ka meM rukmiNa-zrIkRSNa ke vivAhAvasara para suradundubhi vAdana kA varNana upalabdha hotA hai / suSira vAdya " mukha kI vAyu dvArA bajAye jAne vAle vAdya suSira vAdya kahalAte haiM / ru.ka. meM muralI, vaMzI aura zaGkha ina suSira vAdyoM kA ullekha prApta hotA hai / vaMzI vaMzI se tAtparya bA~surI se hai / mahAkavi kAlidAsa ne kumArasaMbhava meM vaMzI ke janmasambandha meM eka sundara kalpanA prastuta kI hai| una ke anusAra bhauroM dvArA chidrita vaMzanAlikA meM vAyupraveza ke kAraNa utpanna dhvani ko sunakara prabhAvita hue kinnaroM ne usa chidrita vaMzanAlikA ko vaMzavRkSa se pRthak kara apanI mukhavAyu dvArA usakA vAdana kiyA aura isa prakAra use vAdya ke rUpa meM pracalita kiyA / zrIkRSNa vaMzI-vAdana ke lie sarvAdhika prasiddha rahe haiN| unakI vaMzo se udbhUta sarasa madhura svara ke sammukha pika bhI lajjita ho jAtA hai / rukmiNI kI mAnyatA hai ki unakA priya nizcaya hI pika ke dvArA nahIM dekhA gayA kyoMki yadi dekhA gayA hotA to vaha unakI vaMzI ke svara se lajjAyukta hotA huA kadApi ucca svara se na gAtA / muralI athavA vaMzI ke bAdana ke lie mahato cAturI apekSita hai| muralI ke chidroM para aGgali-saMcAlana evaM mukhavAyu dvArA muralI bajAI jAtI hai| zrI rAjacuDAmaNi ne rukmiNi ke saundarya-varNana-prasaGga meM unako bivalI ke saundarya kA muralI ke rUpaka dvArA ati sundara varNana kiyA hai| yaha varNana kavi ke praur3ha saGgItajJAna kA paricAyaka hai / rUkmiNI kI natanAbhi rUpa mukha vAlI romalatA rUpa muralI navayauvana rUpa zrIkRSNa kI nirantaraM rakhI gaI tIna aguliyoM kA trivalI ke bahAne smaraNa karavAtI hai| 1. ,, - jayazaGkhasaGghakanakAvalImurajavAdyavAdyaninade nirantare / prasabhaM pratidhvanirivAbhramaNDa pe suradundubhidhvanibharo vyaz2ambhata // 659 2. kumArasaMbhava - yaH pUrayan kIcakarandhrabhAgAndarImukhotthena samIraNena / udgAsyatAmicchati kinnarANAM tAnapradAyitvamivopagantum / / 148 3. ru. ka0 - priyo mamAyaM niyataM pikena vyAloki nAnena vilokitazcet / tadIyavaMzIravajAtalajastAraM na kUjediti manyate sA / / 3 / 31 4. ,, - natanAbhimukhAJcitA natAGgathA muralIromalatA vayomurAreH / miSati trivalImiSAdamuSyAmanizavyApRtamagulitrayaM kim // 4 / 25

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suSamA kulazreSTha zaGkha saGgIta-ratnAkara, saGgIta-pArijAta tathA sajota-sAra Adi meM zaGkha kA vidhivat ullekha prApta hotA hai / ahocala tathA saGgIta-sArAdika ke varNana se aisA pratIta hotA hai ki isameM na kevala eka svara Apetu sampUrNa rAga kA vAdana sambhava thA / vastutaH hAla eka sAmudrika jIva kA DhAMcA hai jo samudra se nikAlA jAtA hai| inakI do jAtiyA~ haiM jo dakSiNAvarta tathA vAmAvarta nAma se prasiddha haiM / yuddhAvasaroM tathA maGgalotsavoM para zaGkha bajAne kI prathA thii| Aja bhI pUjAdi ke avasara para zaGkha bajAye jAte haiN| ghanavAdya yA tAlavAdya ve vAdya jo Thokara lagAkara bajAye jAte haiM dhanavAdya kahalAte haiM / tAla, kAMsyatAla, ghaNTA, kSudraghaNTA (ghugharU), ma~jIrA tathA jalataraGga Adi kI gaNanA ghanavAdyoM meM hotI hai| spaSTarUpa se ru0 kameM ghanavAdyoM kA ullekha prApta nahIM hotA kintu prakArAntara se eka do udAraNa upalabdha haiM / ru. ka0 meM eka sthala para aneka prakAra ke lauhayantro kI dhvani se sabhI dizAoM ke pUrita kiye jAne kA ullekha hai| yaha lauDyantroM kI dhvani dhanavAdyoM ke antargata hI parigaNita kI jaaygii| kAMsyatAla kA ullekha kavi ne lAsya (3 / 92) tathA rukmiNIsaundaya-varNana ke prasaGga meM kiyA hai / nRtya saGgIta kI tRtIya vidyA nRtya vidyA se bhI zrIrAjacUDAmaNi pUrNataH paricita the| rUkmiNIzrIkRSNa ke vivAha ke avasara para gaNikAoM ke nRtya kA ullekha kavi ne kiyA hai| ve gaNikAeM nATyavidyA-pravartaka bharatAcArya dvArA nirdiSTa sAttvika, AGgika prabhRti abhinaya-bhedoM meM pravINa thIM / rukmiNI ke saundarya-varNana-prasaGga meM kavi kI ukti hai ki rukmiNI ke nATyaraGgasthalAsmaka muva para naTarUpa lAvaNya nRtya karane kA icchuka thaa| usa samaya unake karNabhUSaNa kAMsyatAla nAma vAdya ke bhrama ko utpanna kara rahe the / isa prakAra bhrAntipAna aura atizayokti alaGkAroM ke mAdhyama se kavi ne apane nRtyavidyAparaka jJAna ko prakaTa kiyA hai| kAMsyatAla tathA mudaGgAdi ke sAtha sampanna hote hue nRtya meM bhI virahiNI rukmiNI kiJcit bho sukha nahIM pAtI / 1. ru0 ka0 - jayazaGkhasaGghakanakAnakAvalImurajavAdyavAdyaninade nirantare / prasabhaM pratidhvanirivAnamaNDape suradundubhidhvanibharo vyajambhata / / 6 / 59 2. , vividhauSadhairatha vicitradIpikAH samadIpayankatipaye samantataH / apare'pyanekavidhalauhayantrakaritAM mukhAni raTitairapUrayan // 6 / 58 3. " - 629 ___ gaNikAH kvaNatkanakakaGkaNotkarA bharatoditAbhinayabhedakovidAH / parimaJcamaJcitavilAsa sampado, nanRtustarAmubhayapArzvasImasuH / / 6 / 60 5 ru. ka. - sphurite kapolabhuvi karNabhUSaNe tanutassya tAlayugalabhramaM tanoH / maNidIpamohamapi ratnavAlike lavaNimni lAsyakalanonmukhe mukhe // 6 / 29 6 " - prapaJcitoccAvacamUrcchanAyo vipaJcikAyAM vimanAyate sA / / udaJcaduttAlalaye'pi lAsye na kiJcidapyaJcati narma tanvI // 3 // 92

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zati rukmiNIkalyANameM saGgIta ru. ka. ke saGgItazAstraviSayaka padyoM meM kavi dvArA aneka alaGkAroM kA bhI prayoga anAyAsa kiyA gayA hai / sAGgItika carcA ke kAraNa hI ye alaGkara vahA~ prayukta hue haiM / ye alaGkAra haiM-upamA (1 / 23), Alu te (4 / 25), rUpaka (4 / 25, 8145, 9 / 22) aura bhrAntimAn (6 / 29) / ru. ka. meM aneka saGgotazAstrIya pAribhASika zabdoM kA bhI prayoga upalabdha hai jo kavi ke gambhIra nAna kA paricAyaka hai / ve zabda haiM - paJcama rAga (1974) (1174, 3310,3 / 108) grAma (1 / 74, 3 / 10) gIti (1199) gAna (8/45, 9 / 22) saGgIta (1 / 73, 1 / 99) svara (3 / 10, 8115, 8/45) vizeSa jAti (3 / 10, 1059) uccAvaca mUrchanA (3 / 92) tAla, laya (3 / 92, 8145) lAsya (3 / 92, 6 / 29) nRtya (6 / 60, 8116) nRtta (8117) visvara (3 / 108, 8 / 45) gandharva (5 / 18) pariNIti gIti (6 / 11) SaDrajotpatti (8115, 8 / 45) .. paJcamotpatti (10159) ___isa prakAra yaha sunizcita hai ki mahAkavi zrIrAjacUDAmaNi dIkSita saGgItavidyA ke niSNAta vettA the / rAga

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aa ke mahAvIra mandira kI mUrtiyoM kA mUrti vaijJAnika adhyayana mArutinandana prasAda tivArI aa kA mahAvIra mandira rAjasthAna ke pAlI jile ke ghaNerava nAmaka sthala se lagabhaga cAra mIla kI dUrI para sthita hai| mahAvIra ko samarpita zvetAMcara paramparA kA ukta mandira mUlaprAsAda, gUDhamaNDapa, sukhamaNDapa evaM raMgamaNDapa se yukta hai / mandira ke sAtha hI kucha bAda kI (12 vIM zatI) 24 devakulikAeM bhI saMyukta haiM / bhaNDArakara ne mandira ko gyArahavIM zatI kA nirmANa batalAyA hai / ' kintu madhusUdana DhAkI mandira ke mUla bhAga ko dasavIM zatI ke madhya kA nirmANa svIkAra karate haiM / DhAkI ne apanI tithi kI puSTi jagata ke ambikA mandira (969) se mahAvIra mandira ko samatA ke AdhAra para ko hai / " sthAnIya sUcanAoM ke anusAra mahAvIra mandira ke garbhagRha meM kisI samaya 954 ke lekha se yukta eka pIThikA surakSita thI / mandira kA garbhagRha evaM bhItara ke anya bhAga bhale hI dasavIM zatI meM nirmita rahe hoM para mandira ke vibhinna bAhya AyAmoM para utkorNa mUrtiyoM kI lAkSaNika vizeSatAoM ke AdhAra para unheM gyArahavIM zatI meM utkIrNita svIkAra karanA hI jyAdA ucita pratIta hotA hai / mukhamaNDapa ke eka stambha para vikrama saMvat 1905 ( = 1048) kA eka lekha bhI utkIrNa hai / bArahavIM zatI kI devakulikAoM ke eka staMbha para saMvat 1213 ( = 1956 ) kA eka lekha prApta hotA hai / 4 mandira kI jaMghA vedikA evaM anya sabhI AyAmoM ko mUrtiyAM do ardha stambhoM se veSThita hai aura zIrSa bhAga meM caitya gavAkSa ke alaMkaraNoM se yukta rathikAoM meM sthApita haiN| sabhI deva AkRtiyAM karaNDamukuTa evaM anya sAmAnya alaMkaraNoM ke sAtha hI bhAmaNDala evaM mastaka ke donoM pArzvo meM vRkSa kI pattiyoM ke alaMkaraNa se yukta haiN| deviyoM kA colI, stanahAra evaM lambI dhotI ke sAtha pradarzita kiyA gayA hai / mandira kI jaMghA para kevala dikpAloM ko hI AmUrtita kiyA gayA hai / tribhaMga mudrA meM khar3I sabhI dikpAla AkRtiyAM dvibhuja haiM / jaina mUrta aMkanoM meM dvibhuja dikpAloM ke citraNa kA ekamAtra dUsarA udAharaNa AThavIM zatI ke oziyA ke mahAvIra mandira kI bhittiyoM para hI dekhA jA sakatA hai / dikpAla citraNa ke sambandha meM eka viziSTa bAta yaha hai ki isa sthala para aSTa dikpAloM ke sthAna para dasa dikpAloM ko nirUpita kiyA gayA hai / " jJAtavya hai ki jaina paramparA meM dasa dikpAloM ke citraNa kA eka mAtra udAharaNa isI sthala se prApta hotA hai / rathikAoM kI padmAsana para khar3I sabhI dikpAla AkRtiyAM (3441711) do strI cAmaradhAriNiyoM evaM uDDIyamAna mAlAdharoM se yukta haiM / vAma pArzva meM gajavAhana se yukta indra kI dAhinI bhujA jAnu para sthita hai aura bAyIM meM vajra pradarzita haiM / agni kI tundIlI AkRti lambI dAr3hI, jaTAmukuTa evaM jvAlA maya kAMtimaNDala se yukta hai / dAhine pArzva meM vAhana meSa utkIrNa hai / devatA kI dakSiNa bhujA meM abhaya - akSamAlA pradarzita hai, aura vAma meM kamaNDalu sthita hai / jaTAmukuTa se suzobhita yama ke vAma pArzva meM vAhana mahiSa nirUpita hai / devatA kI bAyIM bhujA meM gadA ( yA daNDa ) sthita hai, aura dAhinI jAnu para ArAma kara rahI hai / bhayAnaka darzana vAle niRti ko anya sthaloM 1

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ghaNezva ke mahAvIra kI...adhyayana ke viparIta nirvastra nahIM pradarzita kiyA gayA hai| karaNDamukuTa se alaMkRta niRti ke dAhine pArzva meM vAhana rUpa meM eka leTI puruSa AkRti ko AmUrtita kiyA gayA hai / pAramparika bAhana zvAn ke sthAna para naravAhana kA aMkana niti citraNa kI durlabha vizeSatA hai| devatA kI donoM bhujAeM jAnu para sthita haiN| makaravAhana se yukta varuNa kA dAhinA kara jAnu para sthita hai jabaki bAyeM meM pArA pradarzita hai| mRgavAhana se yukta vAyu kI dAhinI bhujA meM dhvajadaNDa' pradarzita hai aura bAyIM jAnu para sthita hai| kubera kI tundIlI AkRti ke pRSThabhAga meM vAhana gaja utkIrNa hai| devatA kI donoM bhujAoM meM eka lambA dhana kA thailA pradarzita hai| thaile ke mukha bhAga se mudrAoM (nidhiyoM) ko nikalate hue dikhAyA gayA hai| mudrAoM kA thaile se girate hue aMkana isa mUrti kI durlabha vizeSatA hai / jaTAmukuTa se alaMkRta IzAna ke dAhine pArzva meM vRSabha vAhana utkIrNa hai / jaTAmukuTa ke agraMbhAga meM adhacandra kA aMkana ullekhanIya hai| devatA kI bAyIM bhujA jAnu para sthita hai, aura dAhinI meM trizUla sthita hai, jisake cAroM ora sarpa lipaTA hai| zeSa do dikpAlo- ananta aura brahmA-ko mandira ke jaMghA ke sthAna para sukhamaNDapa ke ardhastambhoM para utkIrNa kiyA gayA hai| donoM AkRtiyAM rathikAoM ke sthAna para padma alaMkaraNa se yukta koSThakoM para avasthita haiN| mukhamaNDapa ke dakSiNa pArzva kI ananta mUrti ke mastakapara pAMca sarpaphaNoM kA ghaTATopa pradarzita hai| devatAkI dAhinI bhujA jAnu para sthita hai aura bAyIM meM sambhavataH padma pradarzita hai| bAma pArzva kI brahmA kI trimukha AkRti ko zmazu evaM jaTAmukuTase suzobhita darazAyA gayA hai| devatA kI tundIlI AkRti ke pRSThabhAga meM jvAlAmaya prabhAmaNDala citrita hai / devatA kI dakSiNI bhujA jAnu ke nIce laTaka rahI hai aura vAma kisI vRttAkAra vastu ke Upara sthita hai / vRttAkAra vastu kI pahacAna samprati sambhava nahIM hai| ___aba hama gUr3hamaNDapa aura mUla prasAda ke adhiSThAna kI rathikAoM meM utkIrNa mUrtiyoM (24416.4") kA ullekha kreNge| sabhI mUrtiyAM caturbhuja yakSa- yakSiyoM kA citraNa karatI hai| pazcimI adhiSThAna kI thakA meM gomukha yakSa kI tundolI AkRti lalitamudrA meM bhadrAsana para virAjamAna hai / yajJopavIta aura hAra se suzobhita yakSa kA vRSamukha Adhunika samaya meM jor3A gayA pratIta hotA hai / yakSa kI bhujAoM meM kamaNDalu, sanAlapadbha, sanAlapadma aura varadamudrA pradarzita hai| yakSa bhUrti ke zIrSa bhAga meM eka laghu jina AkRti utkIrNa hai| uparyukta mUrti ke nirUpaNa meM kisI upalabdha lAkSaNika graMtha ke nirdezoM kA nirvAha nahIM kiyA gayA hai|" mUta aMkanoM meM gomukha yakSa ko sAmAnyataH parazu evaM pAza se yukta pradarzita kiyA gayA hai| dakSiNa adhiSThAna para lambI dADhI se yukta brahmazAMti yakSa kI tundIlI AkRti padmAsana para lalitamudrA meM virAjamAna hai / jaTAmukuTa evaM jvAlAmaya bhAmaNDala se yukta yakSa ke karo meM varadAkSa , cakrAkAra padma, chatra evaM jalapAtra citrita hai| kAlAntara meM zvetAmbara kalAkendroM para atyadhika lokapriya brahmazAMti yakSa kA sambhavataH yaha prAcInatama jJAta mUrta aMkana hai / pUrvI adhiSThAna para sarvAnubhUti yA kubera) yakSa AmUrtita hai| jvAlAmaya kAMtimaNDala se yukta tundIlI yakSa AkRti kI bhujAoM meM phala, pAza, aMkuza evaM phala pradazita hai| gajavAhana evaM dhana ke thaile kI anupasthati meM bhI isa yakSa kI nizcita pahacAna sarvAnubhUti yakSa se kI jA sakatI hai| isa pahacAna kA AdhAra kuMbhAriyA (gujarAta) evaM dilavAr3A (rAjasthAna : vimalavasahI evaM lUNavasahI) ke zvetAmbara mandiroM se prApta sAnubhUti yakSa kI

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mArutinandana prasAda tivArI mUrtiyAM haiM, jinameM yakSa ko sAmAnyataH UrdhvaM bhujAoM meM aMkuza evaM pArA dhAraNa kiye hue pradarzita kiyA gayA hai / prathama tIrthaMkara RSabhanAtha kI yakSI cakrezvarI kI bhI do mUrtiyAM kramazaH mUlaprAsAda ke pUrvI aura pazcimI" adhiSThAna para utkIrNita hai / donoM hI udAharaNoM meM yakSI lalitamudrA meM padmAsana para virAjamAna hai / pUrvI adhiSThAna ke udAharaNa meM Asana ke samakSa garuDa vAhana ko mAnava rUpa meM donoM hAtha jor3e uDDIyamAna mudrA meM citrita kiyA gayA hai / dUsare udAharaNa meM garuDa vAhana ( nara rUpa meM) kI laghu AkRti yakSI ke vAma caraNa ke nIce utkIrNa hai / donoM hI udAharaNa meM karaNDamukuTa aura jvAlAmaya bhAmaNDala se suzobhita yakSI ke karoM maiM varadAkSa, cakra, cakra evaM phala pradarzita hai / 15 24 mukhamaNDapa ke pUrvI adhiSThAna kI rathikA meM neminAtha kI yakSI ambikA kI mUrti sthApita hai / lalitamudrA meM padmAsana para virAjamAna dvibhuja yakSI kA siMha vAhana usake vAma pAda ke nIce utkIrNa hai / yakSI kI dAhinI bhujA meM Amralubi pradarzita hai aura bAyoM se baha goda meM avasthita bAlaka ko sahArA de rahI hai / " yakSI kA dUsarA putra usake dakSiNa pArzva meM sthita hai| yakSI ke zIrSa bhAga meM AmraluMni ke guccha utkIrNa haiM | ardhamaNDapa ke sIr3hiyoM ke samIpa bhI tIna jaina deviyoM ko AmUrtita kiyA gayA hai| dAhine pArzva meM 13 vIM mahAvidyA vairoTyA utkIrNita hai / do sarpoM ke phaNoM para lalita mudrA meM AsIna mahAvidyA do sevikAoM se sevyamAna hai| devI kI bhujAoM meM sarpa, khaDga, phalaka, evaM sarpa pradarzita hai / " vAma pArzva kI devI kI sambhAvita pahacAna AyudhoM ke AdhAra para sarvAnubhUti yakSa kI zakti se kI jA sakatI hai / do sevikAoM se veSTita devI lalitamudrA meM padma para birAjamAna hai| devI kI bhujAoM meM padama, aMkuza, pAza aura bIjapUraka pradarzita hai / samAna vivaraNoM vAlI devI 11vIM - 12 vIM zatI ke zvetAmbara sthaloM para atyadhika lokapriya rahI hai / sor3hiyoM ke pazcimI bhAga meM dhammilla se suzobhita devI kI padmAsIna mUrti AmUrtita hai / dAhine pArzva meM ghaTa kA citraNa saMbhavataH vAhana kA sUcaka haiN| devI ke karoM meM mAtuliMga, padma, laMca daNDa (1), evaM jala pAtra pradarzita hai / dakSiNa pArzva meM ghaTa ke pradarzana ke AdhAra para devI kI saMbhAvita pahacAna sakatI hai| madhusUdana DhAkI ne devI kI pahacAna 16 vIM yakSo nirvANI se kI hai / " bhujA meM padma aura lakSmI se kI jA jaina pratimAvijJAna ke adhyayana kI dRSTi se uparyukta citraNoM jitanA hI mahattvapUrNa mandira ke gUr3hamaNDapa evaM mUlaprasAda ke pravezadvAroM para dvibhuja evaM caturbhuja deviyoM kA utkIrNana hai / sabhI udAharaNoM meM deviyoM ke sAtha vAhana ko citrita kiyA gayA hai| gUr3hamaNDapa ke lalATacitra ke rUpa meM pAMca sarpa phagoM se AcchAdita supArzvanAtha kI dhyAnastha mUrti AmUrtita hai / supA ke pratyeka pAtra meM deviyoM kI lalitamudrA meM Asona cAra AkRtiyAM 7.6 x 5. 31) utkIrNa hai / vApIM Ara kI pahalI dvibhuja devo ( darzaka kI dRSTi se ) chaThIM mahAvidyA puruSattA hai | mahiSavAnA devI ke karoMmeM khaDga aura kheTaka pradarzita hai / 19 dUsarI mUrti saMbhavataH naravAhanA mahAkAlI ( AThavIM mahAvidyA) kA aMkana karato hai / dvibhuja devI phala evaM mudrA ( 3 ) se yukta hai / 20 tIsarI dvibhuja devI sAtavIM mahAvidyA kAlI kA citraNa karatI hai / padmAsana para virAjamAna devI gadA evaM varada se yukta hai / 41 cauthI dvibhu

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ghaNerava ke mahAvIra kI... adhyayana 25 devI ko saMbhAvita pahacAna navIM mahAvidyA gaurI se kI jA sakatI hai / godhA para ArUr3ha devI kI bhujAoM meM mAtuliMga evaM kArmuka pradarzita hai / ' pAMcavIM caturbhuja devI kI paha cAna AThavIM mahAvidyA mahAkAlI se kI jA sakatI hai| naravAhanA devo kI bhujAoM meM abhaya, vajra, zUla (1) evaM phala pradarzita hai| chaThIM devI dvibhuja gAMdhArI (10 vIM mahAvidyA ) hai / padmavAhanA gAMdhArI kI bhujAoM meM khaDga evaM vajra pradarzita hai| sAtavIM dvibhuja devI kI pahacAna mahAvidyA kAlI yA gaurI se kI jA sakatI hai| kamalAsanA devI musala aura varada se yukta hai| AThavIM caturbhuja devI 16 vIM mahAvidyA mahAmAnasI hai / siMhavAhanA devI ke karoM meM khaDga, bANa (1) kheTaka aura dhanuSa pradarzita hai / ' 24 uttarAMga ke atirikta dvArazAkhAoM para bhI deviyoM kI kula 12 saMvAhana AkRtiyAM utkIrNa haiN| sabhI deviyAM lalita mudrA meM AsIna haiN| hama sarvaprathama bAyIM dvArazAkhA kI deviyoM kA adhyayana kareMge / Upara kI pahalI AkRti caturbhuja mahAlakSmI ( yA gajalakSmI) kA citraNa karatI hai / padmAsana para virAjamAna devI ke hAthoM meM abhaya, sanAla padma, sanA padma evaM jalapAtra sthita hai / Urdhva bhujAoM meM sthita padma ke Upara do gajoM ko citrita kiyA gayA hai, jo apane zuNDa uThAkara devI kA abhiSeka kara rahe haiN| dUsarI kUrmavAhanA caturbhujA devI kI pahacAna saMbhava nahIM hai| devI kI bhujAoM meM abhaya, pAza, daNDa (1) aura padma pradarzita hai| tIsarI dvibhujA devI vajrAMkuzI (cauthI mahAvidyA) hai / gajArUr3ha devI ke karoM meM gadA aura vajra sthita hai / 25 cauthI dvibhujA devo vajraGkhalA (tIsarI - mahAvidyA) hai / kamalAsanA devI ne donoM hAthoM meM zuGkhalA dhAraNa kiyA hai / 26 pAMcavIM dvibhujA mayUravAnA devI kI bhujAoM meM trizUla evaM abhaya pradarzita hai / kevala vAhana ke AdhAra para devI ko sambhAvita pahacAna dUsarI mahAvidyA prajJapti se kI jA sakatI hai / 27 chaThIM caturbhuja devI prathama mahAvidyA rohiNI hai / vRSabhArUr3hA devI ke karoM meM abhaya, khaDga, dhanuSa evaM zaMkha pradarzita hai / dAhinI dvAra zAkhA para sabase Upara dvibhuja aMbikA ko nirUpita kiyA gayA hai| siMhavAhanA aMbikA kI bhujAoM meM AmraluMci evaM bAlaka sthita hai| dUsarI caturbhuja devI kI saMbhAvita pahacAna sarvAnubhUti yakSa kI zakti se kI jA sakatI hai| DhAkI ne devI kI pahacAna mahAvidyA vajrAMkuzI se kI hai jo mAtra gajavAhana ke citraNa para AdhArita hai / sAtha hI yaha pahacAna isa AdhAra para bhI svIkArya nahIM hai kyoMki rUpastaMbhoM ke aMkanoM meM kisI bhI devI ko do bAra nahIM utkIrNa kiyA gayA hai / gajArUr3ha devI kI bhujAoM meM abhaya, pAza, aMkuza evaM phala pradarzita hai / ullekhanIya hai ki inhIM sAmagriyoM ko zvetAmbara sthaloM para sarvAnubhUti yakSa ke sAtha bhI pradarzita kiyA gayA hai| tIsarI caturbhuja devI mahAvidyA vairoTyA hai / sarpavAhanA devI kI bhujAoM meM khaDga, sarpa, kheTaka aura sarpa sthita hai| mastaka ke Upara sarpaphaNa kA chatra pradarzita hai / cauthI caturbhuja devI 14 vIM mahAvidyA acchuptA hai / azvavAhanA devI ke karoM meM khaDga, zara, kheTaka evaM cApa sthita hai| pAMcavIM dvibhuja devI 15 vIM mahAvidyA mAnasI hai | haMsavAhanA devI kI donoM bhujAoM meM vajra pradarzita hai" / chaThIM caturbhuja devI 16va mahAvidyA mahAmAnasI haiM / siMhavAhanA devI kI bhujAoM meM phala, khaDga, kheTaka aura 4

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26 mArutinandana prasAda tivArI jalapAtra sthita hai. / isa prakAra spaSTa hai ki kevala tIna mahAvidyAoM - apraticakrA, sarvAstramahAjvAlA aura mAnavI- ko chor3akara anya sabhI mahAvidyAoM ko gUDhamaNDapa ke pravezadvAra para AmUrtita kiyA gayA hai| dahalIja ke donoM konoM para sarvAnubhUti yakSa kI lalitamudrA meM AsIna do AkRtiyAM utkIrNita haiM / dAhine chora kI mUrti ke hAthoM meM abhaya, parazu, padma evaM dhana kA thailA pradarzita hai / bAyeM chora kI mUrti phala, padma, padma evaM dhana ke thaile se yukta hai / dvArazAkhAoM ke nicale bhAgoM para makaravAhinI gaMgA aura kUrmavAhinI yamunA kI sthAnaka AkRtiyAM utkIrNa hai| ____ gUDhamaNDapa ke meharAba para laghu jina AkRtiyAM citrita haiM / meharAba para hI dvibhuja navagrahoM kI sthAnaka AkRtiyAM bhI aMkita haiM / jJAtavya hai ki navagrahoM kA citraNa zvetAMcara sthaloM kI durlabha vizeSatA rahI hai / bAyIM ora se prAraMbha karane para mukuTa evaM upavIta se suzobhita pahalI AkRti sUrya kI hai / samabhaMga meM khar3I sUrya AkRti kI donoM bhujAoM meM sanAla padma sthita hai / bAda kI anya 6 AkRtiyAM tribhaMga meM avasthita haiM, aura unake karoM meM varada evaM jalapAtra sthita hai / AThavI AkRti rAhu kI hai| jisakA kevala dhar3a pradarzita hai / navIM AkRti tIna sarpaphaNoM ke chatra se yukta ketu kI hai / ketu ke kaTi ke nIce kA bhAga sarpAkAra hai| mUlaprAsAda ke uttarAMga para kevala laghu jina okRtiyAM hI utkIrNa hai / donoM rUpa stambhoM para kevala jaina mahAvidyAoM (10 mUrtiyAM ) kI lalitamudrA meM AsAna savAhana AkRtiyAM aMkita haiM / sabhI deviyAM caturbhuja haiM / bAyIM dvAra-zAkhA kI sabase Upara kI devI pAMcavIM mahAvidyA apraticakA hai, jisakI cAroM bhujAoM meM cakra sthita hai 120 vAhana anapasthita hai / dUsarI devI gajavAhanA vAMkuzI hai / vajrAMkuzI kI do Urdhva bhujAoM meM aMkuza aura nicalI meM vajra pradarzita hai / do-do bhujAoM meM vajra evaM aMkuza kA citraNa karane vAlI vanAMkuzI kI yaha akelI mUrti hai| tIsarI padmavAhanA devI vajrabhRkhalA hai, jisakI UparI dAhinI evaM nicalI bAyoM bhujAoM meM kramazaH padma aura phala pradarzita hai, jabaki zeSa do bhujAoM meM zRMkhalA sthita hai / cauthI devI mayUravAhanA prajJapti hai jisakI bhujAoM meM abhaya, trizUla, cakrAkAra padma evaM phala padarzita hai / pAMcavI devI vRSabhavAhanA rohiNI ( pahalI mahAvidyA ) hai, jisake karoM meM abhaya, bANa, kArmuka evaM bojapUraka sthita hai / dAhinI dvArazAkhA ke sabase Upara kI devI sambhavataH gaurI hai| bhadrAsana para virAjamAna devI padma, padma, padma evaM phala se yukta hai / vAhana ( godhA ) anupasthita hai| dUsarI devI uragavAhanA vairoTyA hai, jisakI bhujAoM meM uraga, khar3aga, phalaka, evaM uraga pradarzita hai / tIsarI devI azvavAhanA acchuptA hai jisake karoM meM zara, khaDga (1), kheTaka evaM cApa sthita hai / cauthI devo haMsavAhanA mAnasI hai, jisane bhujAoM meM varada, vajra, vajra evaM phala dhAraNa kiyA hai / pAMcavIM devI siMhavAhanAM mahAmAnasI hai jo karoM meM zUla, padma (1), kheTaka evaM mAtuliMga dhAraNa karatI hai / / * garbhagRha ke caukhaTa ke choroM para lalitamudrA meM AsIna sarvAnubhUti kI do AkRtiyAM AmUrtita haiM / dAhinI chora kI mUrti kI nicalI dAhinI evaM UparI bAyIM bhujAoM meM kramaza:

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ara mahAvIra mandira kI... adhyayana 27 abhaya evaM phala pradarzita haiM, jaba ki zeSa do meM dhana kA thailA sthita hai / bAyIM ora kI mUrti ke hAthoM meM dhana kA thailA, gadA pustaka evaM phala pradarzita hai / ullekhanIya hai ki samAna AyudhoM se yukta sarvAnubhUti kI mUrtiyAM lekhaka ne kumAriyA evaM dilavAr3A ke zvetAmbara mandiroM para bhI dekhI haiM / sarvAnubhUti yakSa kI mUrtiyoM kI saMkhyA evaM svarUpa bhinnatA se usakI lokapriyatA ke sAtha hI mUrta aMkanoM meM pracalita vibhinna svarUpoM ke ghaNerava ke kalAkAra ke jJAta rahe hone kI puSTi hotI | dvArazAkhAoM ke nicale bhAga para makaravAhinI gaMgA aura kUrmavAhinI yamunA kI sthAnaka mUrtiyAM citrita haiM / pratimAlAkSaNika vizeSatAoM kI dRSTi se ghaNerava ke mahAvIra mandira ke gUr3hamaNDapa evaM mUlaprAsAda ke pravezadvAroM kI mahAvidyAoM kI tulanA osiyA ( rAjasthAna ) kI devakulikAoM ( 11 vIM zatI) aura kuMbhAriyA evaM dilavAr3A ( 11 vIM - 12 vIM zatI) ke jaina mandiroM para aMkita mahAvidyAoM se kI jA sakatI hai / pracalita paramparA ke nirvAha ke sAtha hI ghaNerava ke kalAkAra ne mahAvidyAoM ke sAtha kucha navIna vizeSatAoM ko bhI pradarzita kiyA hai jisakA ullekha kisI jJAta jaina paramparA meM nahIM prApta hotA hai / sambhava hai ki ve vizeSatAeM kisI aisI paramparA kA anupAlana hoM jo samprati hameM upalabdha nahIM hai / prajJapti ke sAtha trizUla evaM vajrAMkuzI ke sAtha do vajra evaM do aMkuza ke pradarzana aisI hI vizeSatAeM haiM / kalAkAroM ne deviyoM ke pAramparika vAhanoM ke pradarzana meM niyamitatA baratI hai / 11 vIM aura 12 vIM mahAvidyAoM - sarvAstramahAjvAlA aura mAnavI kI mUrtiyoM kA pUrNa abhAva isa bAta kA saMketa hai ki kalAkAra saMbhavataH inake lAkSaNika svarUpa se aparicita the / sAtha hI kucha aisI deviyoM ko bhI abhivyakta kiyA gayA hai jinakI pahacAna samprati sambhava nahIM hai / aisI deviyoM ko sthAnIya paramparA kI dena svIkAra kiyA jA sakatA hai, jo hameM Aja upalabdha nahIM hai / mahAvidyAoM ke atirikta kucha pramukha yakSa-yakSiyoM ( yathA - sarvAnubhUti, gomukha evaM brahmazAMti yakSa aura cakrezvarI evaM ambikA yakSiyAM ) - ko bhI mUrta rUpa pradAna kiyA gayA thA | mahAvidyAoM evaM yakSa-yakSiyoM ke nirUpaNa meM sAmAnyataH pAdaliptasUri kRta nirvANakalikA ( lagabhaga 10 vIM- 11 vIM zatI) ke nirdezoM kA pAlana kiyA gayA hai / - garbhagRha kI bAhya bhittiyoM para tIna dizAoM ( pUrva, pazcima, dakSiNa ) meM tIrthaMkaroM kI tIna mUrtiyAM rathikAoM meM sthita haiM / sabhI udAharaNoM meM mUlanAyaka kI AkRtiyAM gAyaba haiM / sabhI mUrtiyAM yakSa-yakSI yugala, aSTapratihAryo evaM laghu jina AkRtiyoM se yukta haiM / sabhI udAharaNoM meM samAna lakSaNo vAlI dvibhuja yakSa-yakSI AkRtiyAM viziSTatAoM se rahita hai / garbhagRha meM mahAvIra kI vizAla pratimA pratiSThita hai / aba hama bArahavIM zatI kI devakulikAoM para utkIrNa mUrtiyoM kA adhyayana kareMge / jJAtavya hai ki mUrtiyAM kevala uttara kI hI kucha devakulikAoM para utkIrNa haiM / devakulikAoM kI bAhya bhitti para utkIrNa deviyoM meM se kevala vajrAMkuzI evaM vairoTyA mahAvidyAoM, cakre - zvarI yakSI, sarasvatI, aura lakSmI ( yA nirvANI yakSI ) kI hI mUrtiyAM surakSita haiM / tribhaMga mudrA meM khar3I caturbhuja vajrAMkuzI ke sAtha vAhana nahIM pradarzita kiyA gayA hai| devI ke karoM devI kA jaTAmukuTa se suzobhita honA cakrezvarI (pakSI) kI do mUrtiyAM prApta meM varada, vajra, aMkuza (1), evaM phala citrita hai| Azcaryajanaka hai / karaNDamukuTa se suzobhita caturbhuja

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28 mArutinandana prasAda tivArI hotI haiM / eka meM devI lalita mudrA meM AsIna hai aura dUsarI meM sthAnaka mudrA meM avasthita hai| donoM meM vAhana anupasthita hai| devI kI bhujAoM meM varadAkSa, cakra, cakra, evaM jalapAtra sthita hai / mahAvidyA vaizeTyA ko do sarpo para lalitamudrA meM virAjamAna pradarzita kiyA gayA hai| caturbhuja devI kI bhujAoM meM khaDga, sarpa (triphaNA), kheTaka evaM sarpa (triphaNA) sthita hai| jaTAmukuTa se suzobhita sarasvatI ko dhyAnamudrA meM donoM paira mor3akara padma para baiThe pradazita kiyA gayA hai| sarasvatI ko dhyAna mudrA meM darazAne vAlA yaha akelA jJAta udAharaNa hai / caturbhuja sarasvatI ke hAthoM meM varadAkSa, vINA, bhagna evaM jalapAtra pradarzita hai / padmAsana para lalita mudrA meM virAjamAna eka anya caturbhuja devI kI pahacAna lakSmI yA nirvANI (16 vIM yakSI) se kI jA sakatI hai / devI ke karoM meM varadAza, sanAlapadma, sanAlapadma evaM kamaNDalu citrita hai| uparyukta deviyoM ke atirikta IzAn evaM kubera dikpAloM kI AkRtiyA~ bhI utkIrNa haiM / sandarbha :(1) progresa riporTa oNva da oNrkIyalAjikala sarve oNpha iNDiyA, vesTarna sarkila, 1908, pRSTha0 59 (2) DhAkI, ema0 e0, sama arlI jaina Tempilsa ina vesTarna iNDiyA, zrI mahAvIra jaina vidyAlaya golDena jubilI vAlyUma, bambaI, 1968, pR. 328-332. (3) tadeva nAhara, pUrana canda, jaina inskrIpazansa, bhAga - 1, jena vividha sAhitya zAstra mAlA naM. 8. kalakattA 1918. pR0218-219 (5) naveM aura dasaveM dikpAla anaMta (yA dharaNendra) aura brahmA haiN| dhyAna se dekhane meM aisA pratIta hotA hai ki devatA kI dAhinI bhujA navIna hai aura usameM nizcita rUpa se koI Ayudha sthita rahA hogA, jo samprati naSTa ho gayA hai| (7) nirvANakalikA aura acAradinakara jaise zvetAmbara granthoM meM ananta yA dharaNendra kA vAhana padma batAyA gayA hai aura usakI bhujA meM sarpa ke pradarzana kA nirdeza diyA gayA hai| (8) nirvANakalikA evaM acAradinakara meM haMsavAhana se yukta caturmukha brahmA ke karoM meM pustaka, padma evaM jalapAna ke pradarzana kA vidhAna hai| (9) ullekhanIya hai ki caturmula devoM ke karoM ke AyudhoM kI gaNanA sarvadA ghar3I ke krama meM, yAnI nicalI dAhinI bhujA se prArambha kara, kI gaI hai| (10) zvetAmbara paramparA meM jina RSabhanAtha ke gomukha yakSa ke sAtha varada, akSamAlA evaM pAza ke pradarzana kA vidhAna hai| (11) zvetAmbara paramparA meM jaTAmukuTa evaM yajJopavIta se suzobhita brahmazAMti ke karoM meM daNDa, akSamAlA, chatra evaM kamaNDalu ke pradarzana kA nirdeza diyA gayA hai| (12) DhAkI, 'arlI jaina Tempilsa, ' pRSTha 332 / (13) sarvAnubhUti yA kuvera yakSa ko sAmAnyataH 22 veM tIrthakara neminAtha se sambaddha kiyA gayA hai| CE

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ghaNairava ke mahAvIra kI ...adhyayana (14) pazcimI adhiSThAna ko mUrti meM devI ke zIrSa bhAga meM eka laghu jina AkRti mI utkIrNa hai| (15) zvetAMbara paramparA meM cakrezvarI ko aSTabhujA batAyA gayA hai aura usake hAthoM meM varada, zara, cakra, pAza, cApa, vajra, cakra evaM aMkuza ke pradarzana kA nirdeza diyA gayA hai| (16) zvetAmbara paramparA meM siMhavAhanA ambikA kI bhujAoM meM Amralubi, pAza, bAlaka, aura zUNi ke pradarzana kA vidhAna hai| Amraluci evaM bAlaka dhAraNa karane vAlI dvibhuja ambikA kA nirUpaNa kevala digambara paramparA ke granthoM meM hI prApta hotA (17) zvetAmbara paramparA meM sarpavAhanA vairoTyA ke hAthoM meM uraga, kheTaka, asi aura uraga ke pradarzana kA nirdeza diyA gayA hai| (18) DhAkI, 'arlI jaina Tempilsa', pR0 332 / (19) zvetAmbara paramparA ke prArambhika lAkSaNika granthoM meM bhI mahiSavAhanA mahAvidyA ko asi aura phalaka ke sAtha nirUpita kiyA gayA hai| (20) naravAhanA mahAkAlI ko granthoM meM vajra, phala, ghaNTa aura akSamAlA dhAraNa karane vAlI batAyA gayA hai| (21) padmavAhanA kAlI ko granthoM meM akSamAlA, gadA, vana evaM abhaya se yukta batAyA gayA (22) zvetAmbara paramparA meM godhAcAhanA gaurI ke karoM meM varada, musala, akSamAlA evaM padma ke pradarzana kA nirdeza diyA gayA hai| (23) zvetAmbara paramparA padmavAhanA gAMdhArI ke karoM meM vajra aura musala ke pradarzana kA nirdeza detI hai| (24) zvetAmbara paramparA meM siMhavAhanA mahAmAnasI kI bhujAoM meM varada (yA abhaya), khaDga, ghaTa aura kheTaka ke pradarzana kA vidhAna hai| (25) zvetAmbara paramparA meM gajavAhanA vajrAMkuzI ko varada, vajra, phala evaM zRNi dhAraNa karane vAlI batAyA gayA hai| (26) padmavAhanA vajrazrRMkhalA ko zvetAmbara granthoM meM varana, do Urdhva karoM meM zrRMkhalA, evaM padma se yukta nirUpita kiyA gayA hai| (27) zvetAmbara granthoM meM mayUravAhanA prajJapti kA varada, zakti, mAtuliMga evaM zakti se yukta nirUpita kiyA gayA hai| (28) azvavAhanA acchuptA ko zvetAmbara paramparA meM dhanuSa, kheTaka, khaDga evaM bANa se yukta pradarzita karane kA vidhAna hai| (29) haMsavAhanA mAnasI ke karoM meM varada, vajra, akSamAlA evaM vajra ke pradarzana kA nirdeza diyA gayA hai| (30) zvetAmbara paramparA meM garuDavAhanA apraticakrA kI cAroM bhujAoM meM cakra ke pradarzana kA vidhAna hai|

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30 mArutinandana prasAda tivArI (31) zvetAmbara granthoM meM govAhanA rohiNI ko zara, akSamAlA, cApa evaM zaMkha se yukta batAyA gayA hai / (32) ullekhanIya hai ki mUrta aMkanoM meM mahAvidyA gaurI ke sAtha vAhana godhA kA pradarzana kabhI niyamita nahIM rahA hai / gaurI ke pahacAna kA mukhya AdhAra bhujA meM sthita padma hI rahA hai / ( 33 ) devI ko yakSI cakrezvarI se pahacAnane kA AdhAra yaha hai ki maMdira ke pravezadvAra kI mahAvidyA AkRtiyoM ke samUha meM mahAvidyA apraticakrA ko paramparA ke anurUpa hI cAroM bhujAoM meM cakra dhAraNa kie pradarzita kiyA gayA hai / ataH kevala do bhujAoM meM cakra dhAraNa karane vAlI yakSI cakrezvarI honI cAhiye /

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kuvalayamAlAkA meM pratipAdita rAjasthAna prema sumana jaina rAjasthAna ke jAlora nagara meM likhita kuvalayamAlAkahA yadyapi AThavIM zatAbdI kA eka kathAgrantha hai, kintu prasaMgavaza udyotanasUri ne usameM aise kaI tathya udghATita kiye haiM jinase rAjasthAna evaM mAlavA ke jIvana para navIna prakAza par3atA hai / rAjasthAna kI saMskRti para grantha likhane vAle vidvAnoM ne prAkRta, apabhraMza evaM saMskRta meM likhe jaina sAhitya ke granthoM meM prApta jAnakArI kA upayoga karanA prArambha kiyA hai / kintu isa dizA meM gaharAI meM jAne kI AvazyakatA hai / tabhI tathyoM evaM uddharaNoM meM prAmANikatA A sakegI / kuvalayamAlA meM rAjasthAna ke sambandha meM vividha sandarbha upalabdha haiM, jinase yahAM ke bhUgola, rAjanIti, samAja, dharma evaM kalA Adi para kaI nayI bAteM jAnane ko milatI haiM / rAjasthAna ke kaI prAcIna nAma itihAsa meM prasiddha hai / unameM se marudeza evaM gurjaradeza kA ullekha kuvalayamAlA meM huA haiM / marupradeza se sambandhita tIna ullekha haiM / vindhyapura se kAMcIpura jAne vAlA sArtha marudeza jaisA thA, jisameM U~ToM kA samUha jhUmakara cala rahA thA / ' marudeza athavA mAravAr3a ke nivAsI 'mAska' vijayapurI kI maMDI meM upasthita the, jo kurUpa, maMda buddhi vAle, AlasI, adhika bhojana karane vAle tathA khuradare evaM moTe avayavayoM vAle the / ve apanI vAtacIta meM 'appA-tuppA' zabdoM kA prayoga kara rahe the / tIsare prasaMga meM kahA gayA hai ki jaise marusthalI meM pyAsa se sUkhe kaMTha vAle pathika ke lie rAste ke tAlAba kA ( gaMdalA ) pAnI bhI zItala jala ke samAna hotA hai, vaise hI saMsArarUpI marusthalI meM tRSNA se abhibhUta jIva ko saMtoSa zItala jala evaM samyaktva sarovara ke samAna hai / marudeza ke U~ToM kI bahulatA evaM pAnI kI kamI udyotana ke samaya meM bhI thii| ataH unakA yaha kathana mAravAr3a ke jIvana ko abhivyakta karatA hai / isa pradeza ke lie marudeza ke atirikta aura koI dUsarA nAma udyotana ne nahIM diyA hai / ataH saMbhava hai ki AThavIM zatAbdI meM retIle pradeza marudeza ke nAma se jAnA jAtA rahA ho / natraki Age 'cala kara 'hammIramadamardana' ke ullekha ke anusAra marudeza ke antargata jAlora, candrAvatI, AbU tathA mevAr3a ke zAmila hone kA bhI saMketa milatA hai / udyotana dvArA yahAM ke nivAsiyoM ko 'mAraka' kahanA bhI isa bAta kA saMketa hai ki marudeza rAjasthAna ke usa bhAga kA dyotaka thA, jahAM se vyApArI vANijya ke lie dakSiNa taka kI yAtrA karate the tathA apane svabhAva yaha vicAraNIya bAta hai ki udyotana evaM vezabhUSA ke kAraNa alaga se pahicAne jAte the / ne svayaM jAlora ke nivAsI hote hue bhI marudeza ke nivAsiyoM ko kurUpa, mandabuddhi aura kuva. 134.33. 1. maru - desu jaisao uddAma saMcaraMta karaha saMkulo / 2. baMke jaDe ya jaDDe bahu-bhoI kaThiNa - pINa-sUNaMge / 'appA-tuppA~' bhaNire aha pecchas mAru tatto // - vahI, 153.3 3. jaha hoi mastthalI taNhA-vasa-sUsamANa kaMThassa / pahiyassa... sammataM hoi sara- sarisaM // - vahI, 178.1-2 rAjasthAna zru da ejeja, pR0 11. arlI cohAna DAyanasTI, pR0 149 4.

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prema sumana jaina AlasI kyoM kahA hai ? tatkAlIna anya sandarbho ke AdhAra para hI kucha samAdhAna khojA jA sakatA hai| kuva0 meM rAjasthAna ke lie prayukta dUsarA nAma 'gurjaradeza' hai| uddyotana ne grantha kI prazasti meM kahA hai ki zivacandragaNi ne bhramaNa karate hue zrIbhillamAla nagara meM nivAsa kiyA thA' / vahAM unake ziSya yakSadattagaNi ne maMdiroM ke nirmANa dvArA usa gurjaradeza ko ramaNIka banA diyA thA / inhIM ya dattagaNi kI paramparA meM udyotanasUri ne jAbAlipura (jAlora) meM kuvalayamAlA likhI hai / usa samaya vahAM kA rAjA zrI vatsarAja raNahastin thA / isa varNana se spaSTa hai ki AThavIM zatAbdI meM bhinnamAla va jAlora ke Asa-pAsa kA pradeza gurjaradeza' ke nAma se jAnA jAtA thA / udyodtana ne marudeza ke turanta bAda hI gurjaradeza ke logoM kA varNana vijayapurI kI maMDI ke varNana ke prasaMga meM kiyA hai / isase bhI jJAta hotA hai ki marudeza evaM gurjaradeza rAjasthAna ke bhUbhAga ke mile-jule nAma the| conI yAtrI yuvana cvAMga ke varNana se bhI rAjasthAna ke isa bhUbhAga ko gurjaradeza kahe jAne kI puSTi hotI haiM / ' .. rAjasthAna ke nagaroM meM kevala bhinnamAla, jAlora evaM puSkara kA ullekha hI kuvalayamAlA meM huA hai / zrobhinnamAla (282.1) evaM puSkara kA kevala nAmollekha huA hai / puSkara kI tIrtha ke rUpa meM prasiddhi thii| jAlora ke sambandha meM udyotana ne kahA hai ki isa pRthvI meM U~ce aSTApada (himAlaya) kI bhAMti alaMghanIya manohara tathA zrAvakoM ke kuloM se yukta jAvAlipura nagara hai / vahAM AcArya vIrabhadra ne manohArI ratnoM kI prabhA se yukta dhvajA vAlA U~cA evaM zveta RSabhajinendra kA madira banavAyA thA / usI maMdira meM raha kara uddyotana ne yaha kuva0 likhI hai| udyotanasUri dvArA ullikhita vizeSatAe~ Aja bhI jAlora meM upalabdha haiN| jAlora sovanagiri pahAr3I kI talahaTI meM basA hai / lagabhaga do hajAra jaina zrAvaka vahA~ rahate hai tathA bAraha jaina maMdiroM se yaha nagara alaMkRta hai / yadyapi jisa RSabhajinendra ke ma dira kA ullekha udyotana ne kiyA usakI pahicAna jAlora ke jaina maMdiroM se nahIM ho sakI hai / rAjasthAna ke aitihAsika aura rAjanaitika jIvana ke sambandha meM bhI kuvalayamAlA se kaI naye tathya prApta hote haiM / vibhinna prasaMgoM meM udyotanasUri ne 27 rAjAoM kA ullekha kuva0 meM kiyA hai| unameM se avantivarddhana evaM zrI vatsarAja raNahastin ke ullekha dvArA rAjasthAna evaM mAlavA ke itihAsa para navIna prakAza par3atA hai / gvAliyara sTeTa se prApta ranor3a abhilekha meM avantivarman nAma ke rAjA kA ullekha hai, jisakA samaya itihAsajJa 1. siri-bhillamAla-Nayammi saMThio kapparukho vva |....kuv0, 282. 1 . 2. rammo gujjara deso jehi kao devaharae hiM / -- vahI, 282. 11 3. zarmA dazaratha, rAjasthAna zrU da ejeja, pR0 110 4. somesara-pahAsa-pukkharAisu titthesu piMDayaM pakkhAlayaMto paribhamalu, jeNa te pAvaM sujjhai tti |-kuv0, 48.25. . 5. tuMgamaladhaM jiNa-bhavaNa-maNaharaM sAvayAulaM visama / jAvAli uraM aTThAvayaM va aha asthi puhaIe // tuMgaM dhavalaM maNahAri- rayaNa-pasaraMta-dhayavaDADovaM / usamAjiNidAyayaNa karAviya vIrabhaddeNa // - vahI, 282.21-22 / / 6. epigrAphiA iNDikA, bhAga 1, pR0 351

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kuvalayamAlA meM pratipAdita rAjasthAna I0 762 se 787 ke madhya mAnate haiN'| yaha avantitrarman evaM kuva0 meM ullikhita avanti rAjA eka ho sakate haiM / zrI vatsarAja raNahastin kA ullekha udyotanasUri ke samakAlIna AcArya jinasena ne bhI kiyA hai / unake isa sandarbha ke AdhAra para vidvAna vatsarAja ko avanti ( mAlavA ) kA rAjA mAnate the / kintu kuva0 ke isa sandarbha se yaha pramANita hotA hai vatsarAja bhinnabhAla kA rAjA thA / usakA zAsana jAlora meM bhI thA / yaha vatsarAja usa samaya isalie bhI mAlavA kA zAsaka nahIM rahA hogA kyoMki udyotana ne kutra0 meM ayodhyA ke zAsaka varmana dvArA mAlavA nareza ko parAjita honA batalAyA hai| tathA mAlava ke logoM kI prazaMsA bhI udyotana ne nahIM ko hai ( 153.6 ) / zrI vatsarAja kI 'raNahastina' upAdhi kA sAhityaka ullekha bhI uddyotana ne sarva prathama kiyA hai / isa upAdhi se yukta jo 9 mudrA milI hai, ve saba lagabhaga AThavIM zatAbdI kI haiM | udyotana ne zrI vatsarAja ko zatru ke krodha ko cUra karane vAlA tathA praNayIjanoM ko AnaMda dene vAle candramA ke samAna kahA hai| isa taraha ku se pratihAra zAsana ke prArambhika zAsaka ke prabhutva kI jAnakArI milatI hai / rAjasthAna ke rAjanaitika jIvana ke sambandha meM kuvalayamAlA meM apratyakSa rUpa se kucha jAnakArI upalabdha hotI hai / kyoMki usa samaya taka rAjasthAna meM rAjanaitika sthiratA spaSTa nahIM thI / pratihAra zAsana vikasita ho rahA thaa| usa samaya guptakAla kI zAsana vyavasthA hI Adarza thI / ataH kuva0 meM rAjAoM ko 'mahArAjAdhirAja' 'paramezvara' Adi upAdhiyoM se yukta kahA gayA hai / " ina upAdhiyoM kA prayoga rAjasthAna ke rAjA bhI karate the / mantrI - pariSad kI zAsana meM pramukhatA thI, jise udyotana ne 'vAsava sabhA' kahA hai / pradhAnantrI ko mahAmantrI ke nAma se jAnA jAtA thA | udyotana ne aise lagabhaga tIsa rAjakarmacAriyoM va adhikAriyoM kA sandarbha kuva0 meM diyA hai| inameM se adhikAMza rAjasthAna ke rAjagharAnoM meM lambe samaya taka upasthita rahe haiM / rAjasthAna ke zAsana meM sAmanta prathA evaM jamIMdArI kI pramukhatA rahI hai| AThavI zatAbdI meM bhI sAmanta prathA prArambha ho cukI thI / kuvalayamAlA meM mAnabhaTa evaM usake pitA 1. buddhaprakAza, esapekTa Apha iMDiyana hisTrI eNDa sivilAijezana pR0 115 2. pUrvI zrImadavantI bhUbhRti nRpe vatsAdirAje parAm / zaurANAmadhimaNDala jayayute vIre varAsati // 52 // harivaMzapurANa, prazasti 3. tajhyA mAlava- riMda vijayatthaMgao / kuva0 8.23 4- pI0ela0 guptA, jarnala Apha da nyUmesameTika sosAyaTI Apha iMDiyA, bhAga 16, 282 - 3 5- para-bhaDa - bhiuDI bhaMgo pAIyaNa - rohiNI - kalAcaMdo / siri-vaccharAya - NAmo raNa- hatthI parithavo 1 jaiyA / - kuva0 283.1 6 - jaya mahArAyAhirAya paramesara siridaDhavammaNaMdaNa, kuva0 154.32 7- draSTavya, lekhaka kA zodhagrantha- 'kuvalayamAlA kahA kA sAMskRtika adhyayana' vaizAlI, 1975 pR0 167 8- buddhaprakAza, 'da jenisasa eNDa karekTara Apha lenDeDa a sTrokesI ina eziyanTa iNDiyA jarnala Apha da sosala eNDa ikAnAmika hisTrI Apha da oriyanTa, 1971 *

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... prema sumana jaina juNNaThakkura ko kathA se yaha spaSTa hai ki rAjA dvArA sainikoM ko jamIna dAna meM dI jAtI thI tathA. ve rAjA ke adhIna hokara vahA~ kA zAsana karate the / unheM rAjA ke darabAra meM pratiSThita sthAna prApta thaa| kuvalaya0 meM isa sambandha meM eka vizeSa zabda 'olaggiuM' kA prayoga huA hai|' isa zabda kA apanA eka itihAsa hai| kintu AThavoM zatAbdI meM 'olagga' sevA ke artha meM prayukta hone lagA thA, jisake badale meM rAjA ke dvArA jamIMdArI Adi prApta hAtI thii| rAjasthAnI lokagItoM meM yaha zabda adhika prayukta huA hai| madhyapradeza meM nAI, halavAhA, caravAhA tathA anya gharelu karmakAroM ko jo varSa bhara kI vRtti dI jAtI hai use 'lAga' kahA jAtA hai / kuva0 meM 'mahAsAmanta' upAdhi kA bhI ullekha hai jo rAjasthAna ke zAsakoM dvArA dhAraNa kI jAtI rahI hai| kuva0 meM inheM 'mahAnarendra' bhI kahA gayA hai| kuvalayamAlA meM rAjasthAna ke grAma-prazAsana ke sambandha meM bhI kucha tathya upalabdha hote.. hai| yadi koI vyakti aparAdhI hotA thA to gAMva ke sabhI pradhAna mila kara usake prAyazcita kA vidhAna karate the / gAMva ke svAmI kI 'daMga-svAmI' tathA 'mahAmayahara' upAdhi pracalita thii| uttara-pazcima bhArata meM 'daMga' eka prazAsanika saMsthA ke rUpa meM pracalita zabda thaa| .rAjasthAna ke sAmAjika jIvana kI aneka chaviyAM kuvalayamAlA meM aMkita hai / yadyapi samAja kI saMracanA meM cAroM vargoM kA mahattva yahAM rahA hai, kintu AThavIM zatAbdI meM vaizya aura zUdra jAti ke logoM kA utkarSa rAjasthAna meM adhika huA hai / videzI jAtiyoM ke mizraNa kA phala zUdroM ne UMce uThakara prApta kiyA hai / kuva0 se yaha saba pramANita hotA hai / zadra jAti kA vyApArI dhanadeva vyApAriyoM kI maNDI meM apane guNoM ke kAraNa sammAnita hotA hai| vaizya jAti vyApAra pradhAna thii| mahAzreSTho, nagarazreSThI Adi upAdhiyAM vaizyoM ke lie prayukta hotI. thoN| kuvalayamAlA se patA calatA hai ki mAravADa ke vaNika dakSiNa bhArata taka kI yAtrA vyApAra ke lie karate the| sainikavRtti apanAne vAle vyakti kSatriya kahe jAte the| unakI utpatti sUryavaMza aura candravaMza se mAnI jAtI thii| kucha mleccha bhI yoddhA hone ke kAraNa kSatriyoM ke samAna Adara prApta karate the, jinase asalI ThAkuroM kA svAbhAvika vaira thA (mAnabhaTa kI kthaa)| kuva0 meM kSatriya kumAra mAnabhaTa ko ThAkura kahA gayA haiM / rAjasthAna meM ThAkaroM ko prAcIna paramparA hai / kuva0 meM brAhmaNoM kI pratiSThA aura unakI dinacaryA ke sambandha meM aneka sandarbha haiM, jo rAjasthAna ke brAhmaNoM kA paricaya dete haiM / udyotanasari ne kucha antyaja jAtiyoM kA bhI ullekha kiyA hai| ve nagara se bAhara rahatI thIM tathA 1- so ta puttaM ghettUNa ujjeNiyassa raNNo olaggiuM payatto / diNNaM ca rAiNA olAMgamANassa taM ceva kUpavaMdraM gAma- kuva0 50.25-26 2- zarmA, rAjasthAna thU da ejeja, pR0 309 Adi / 3... to sayala-daMga-sAmiNA bhaNiyai jeTTha-mahAmayahareNa, kuva0 63.24 ' 4- sudda-jAIo dhaNadevo NAma stthvaahputto.........| kuva0 65.2 6- ekko AiJcavaMso duio sasi vaMso / tao tattha...jAo / vahI 134.18, 19 7- draSTavya, lekhaka kA zodha-prabandha, pR0 102-4

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kuvalayamAlA meM pratipAdita rAjasthAna nimna koTi ke kArya karatI thiiN| rAjasthAna meM Aja bhI aisI achUta jAtiyoM kA astitva. tathA inake jhopar3e zahara se bAhara dekhe jA sakate haiN| rAjasthAna meM 'cAraNa' jAti kI adhika prasiddhi hai / udyotana ne gA~va-gA~va meM jAkara apanI jIvikA kamAne vAlI jAti ko cAraNa kahA hai| naTa evaM moSTika jAti ke sAtha unakA ullekha kiyA hai" / rAjasthAna kI osavAla jAti prasiddha hai / isake kaI gotra bAda meM vikasita hue hai kuva0 meM aise kisI gotra kA ullekha nahIM hai / ataH AThavIM zatAbdI ke bAda hI osavAla Adi jAtiyAM pratiSThita huI pratIta hotI haiM / " zrImAla jAti avazya isa samaya astitva meM A gayI thI, jisake mUla sthAna zrabhinnamAla kA ullekha udyotana ne kiyA hai| isI taraha rAjasthAna meM candragaccha pracalita rahA hai, jo candrakula se vikasita huA hai / udyotanasUri ne svayaM ko candrakula kA AcArya kahA hai / sAmAjika jIvana meM vivAha eka mahattvapUrNa saMsthA hai / kuva0 meM vivAha kA varNana hai vaisA dRzya rAjasthAna ke kisI bhI vivAha maNDapa meM dekhA jA sakatA hai / vivAha ke lie pitA kI AjJA sarvopari thI / kuvalayamAlA ke vivAha meM cAra hI phere par3ate hai, jo rAjasthAna meM Aja bhI pracalita hai / kuva0 meM ullikhita vastroM aura alaMkAroM kI pahicAna bhI rAjasthAna ke pahanAve se ho sakatI hai / kuva0 meM jisa sile hue vastra kUrpAsaka kA ullekha huA hai, usI kA parivartita rUpa vartamAna meM prayukta bAMhavAlA aMgarakhA hai / ratna, svarNa Adi ke AbhUSaNoM ke atirikta rAjasthAna meM Aja jo kAMca se jar3e hue kAMgana banate haiM, unakA ullekha bhI udyotana ne kiyA hai / " 13 1 kuva0 meM jina dhArmika va sAmAjika utsavoM kA varNana hai ve bhI rAjasthAna ke jana-jIvana meM ghule-mile haiM / indramaha, mahAnavamI, dIpAvalI, kaumudImahotsava, madanotsava Adi unameM pramukha haiM / isa samaya yuvarAjyAbhiSeka bhI eka utsava ke rUpa meM manAyA jAne lagA thA / gAMvoM meM bhI nATaka - maNDalI kA pracAra thA / kuva0 meM jisa naTa-maNDalI kA varNana hai aura jisa taiyArI ke sAtha gAMva ke loga use dekhane pahu~cate haiM, vaisA dRzya Aja bhI loka kalAoM ke pradarzana ke samaya rAjasthAna meM dekhA jA sakatA hai / kuva0 meM rAsanRtya evaM DAMDiyAnRtya ke 'bhI ullekha haiM, jo rAjasthAna ke pracalita nRtya haiM / sAmAjika jIvana kRSi aura vANijya ke vikAsa para nirbhara hai| rAjasthAna meM pAnI ke abhAva ke kAraNa phasala sUkhane ke khatare uThAne par3ate haiN| udyotana ne bhI isakA saMketa kiyA hai| do nirdhana yuvakoM ne khetI karane ke lie jo kucha bhI ghara meM dhAnya thA use kheta meM DAla diyA / kintu megha ke na varasane se vaha dhAnya bhI sUkha gyaa| sUkhA athavA akAla rAjasthAna 1- eDa-gaTTa - mulipa - cAraNa- gaNA paribhamiu samAyattA / vahI 46.9 2- hisTrI Apha osavAla tathA jainijma ina rAjasthAna, draSTavya / 3- caMdakulAvayaveNa AyarijjoyaNeNa raiyA meM / kuva0 283.4 4 - imiNA kameNa paDhamaM maMDalaM. tahA cautthaM maMDala / vahI, 171.11-12 5- aNNA gAma- jubaIo iva rIriya-saMkha - valaya-kAya -maNiya-sohAo, 6- tammiya gAme ekkaM gaDa peDayaM gAmANugAmaM viharamANaM saMpattaM / kuva0 46 9 7- jaM kiMci ghare ghaNNaM savvaM khettammi taM tu pakkhitte / vahI 8.2 mehA Na muyaMti jala sukkaM tatyeya taM ghaNNaM // kuva0 199.7

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prema sumana jaina ke lie abhizApa rahA hai / sambhavataH udyotana ke samaya meM bhI rAjasthAna isase grasita thA / unhoMne akAla kA itanA sUkSma varNana kiyA hai, jo kimI pratyakSadarzI ke dvArA hI sambhava hai / usa akAla meM brAhmaNoM taka kI saba kriyAeM chUTa gayIM / eka brAhmaNa baTuka anAtha ho gayA / akAla ke kAraNa bhikSA na milane se usane gallA bAjAra meM gire hue dhAna ke kaNoM ko bIna kara tathA jUThe miTTI ke sakoroM ke khAdya padArtha dvArA kisI-kisI taraha usa akAla ko vyatIta kiyA' / yadyapi isa akAla nagarI kA nAma grantha meM mAkandI diyA gayA hai, kintu vaha dazA rAjasthAna kI hI pratIta hotI hai / sambhavataH rAjasthAna ke akAla kA isase prAcIna aura koI ullekha upalabdha nahIM hai / vANijya kI jisa samRddhi kI bAta kuvalayamAlA meM kahI gayI hai, vaha rAjasthAna kI apanI thAtI hai / yahAM ke vyApAriyoM kA usa samaya deza va videza se jo vyApArika sambandha thA usakA sahI citraNa kathA ke rUpa meM udyotana ne kiyA hai / vyApArika nApa-taula ke bahuta pramANa bhI rAjasthAna ke vyApAra meM vyahRta hote rahe haiN| Aja bhI purAne vyApAriyoM meM bahumUlya kI vastuoM ke mola-bhAva meM sAMketika bhASA tathA pratIkoM kA prayoga hotA hai / gamache ke nIce donoM vyApArI hAtha chipA kara saudA taya kara lete haiM / udyotanasUri ne mola-bhAva kI isa praNAlI ko eka viziSTa zabda diyA haiM- diNNAhatthasaNNA / bidezoM kI maNDI meM, jahA~ rAjasthAna ke bhI vyApArI jAte the, mola-bhAva ke samaya vyApArI diNNAha prayoga karate the / jisa prakAra disAvara jAte samaya Aja rAjasthAna ke vyApArI tithi, dina evaM f kA mila-bheMTa kara vyApAra ke lie samudrayAtrA ke samaya kiyA hai / zakuna Adi kA vicAra karate haiM tathA apane saba sambandhiyoM se jAte haiM, usI taraha kA varNana udyotana ne bhI dhanadeva kI ( pR0 67 ) * kahiMci uccaTTha 117 rAjasthAna kA dhArmika jovana kuvalayamAlA meM pratibimbita huA hai / aneka dharmo kA yahAM AThavIM zatAbdI meM astitva thA / vaiSNava, zeva, paurANika, jaina dharma Adi kI jina sAmAnya vizeSatAoM kA sandarbha udyotana ne diyA hai, unakI prAmANikatA rAjasthAna ke itihAsa' va sAhitya se bhI siddha hotI hai| jina devI-devatAoM kA ullekha kuva0 meM hai unameM se adhikAMza kI pratimAeM rAjasthAna ke purAtattva meM upalabdha haiM / kuvalayamAlA meM sUryapUjA kA vistRta varNana hai / udyotana jAlora ( bhinnamAla - ) ke nivAsI the / usa samaya bhinnamAla sUryapUjA kA pradhAna kendra thA / bAda meM jagata svAmin ke nAma se vahAM sUrya kI mUrti pratiSThita huI / kutra0 meM Aditya, aravindanAtha evaM ravi nAma sUrya ke lie prayukta hue haiM / saMkaTa ke samaya sUrya kA svaraNa kiyA gayA hai ( 68.18 ) maMDora se lagabhaga AThavIM zatAbdI kI sUrya kI pratimA prApta huI hai / ataH rAjasthAna meM 1- kihiMci vivaNi maggaNivaDiya ghaNNa-kaNehiM .. malaya- saMlihaNaM / ...... vahI, pR0 2- dRSTavya-lekhaka kA grantha, pR0 187-200 ...... , 3 - pariyaliyaM maMDa, diNNA - hattha-saNNA, vikkINayaM taM / kuva0 67.13 4- dazaratha zarmA, rAjasthAna da ejeja, pR0 368-90 / 5- vahI, pR0 383 ref cohAna DAyanesTI, pR0 235

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kuvalayamAlA meM pratipAdita rAjasthAna 37 sUrya upAsanA usa samaya bahuta pracalita thI, jisakA saMketa udyotana ne diyA haiN| kuva0 meM mUlasthAna - bhaTTAraka kA bho ullekha hai / multAna kI yaha sUryapratimA kor3ha nivAraNa ke lie prasiddha thI / saMbhava hai, rAjasthAna ke loga isakI upAsanA karate jAte rahe hoM kaSTa nivAraNa ke lie sUrya ke putra revantaka kA ullekha bhI kuva0 meM hai / " rAjasthAna ke cedi abhilekha meM revanAka ke maMdira banavAye jAne kA ullekha hai / tathA osiyA ke sUrya maMdera meM revantaka kI eka pratimA bhI upalabdha hai / kuvalayamAlA meM vibhinna dhArmikoM ke prasaMga meM pUrtadharma kA bhI ullekha hai / udyotana ne kahA hai ki kueM, tAlAba khudavAnA vApikAoM kA baMdhavAnA tathA pyAU kholanA hI pUrtadhArmikoM kA parama dharma hai / anya prasaMga meM mI dhana kA sahI upayoga karane ke lie kahA gayA hai ki dIna evaM brAhmaNoM ko dAna do, mandira banavAo, ArogyazAlA calAo, pathikoM ko niHzulka bhojana bAMTo Adi ( kuva0 65.8-9 ) / isa prakAra ke kArya rAjasthAna ke jana jIvana ke "anivArya aMga hai / yahAM ke rAjAoM kI prazastiyoM aura abhilekhoM meM isa prakAra ke dAna-patroM sandarbha haiM" / aura rAjasthAna kI kalA ke vibhinna pakSa kuvalayamAlA dvArA udghATita hue haiM / citrakalA mUrtikalA kA vistRta varNana isa grantha meM hai / sthApatya kalA ke kaI zabda rAjasthAna meM usI rUpa meM vyavahRta hote haiM, jisa rUpa meM unakA ullekha kulamAlA meM huA hai / rAjasthAna ke kiloM kA jina rUpoM meM nirmANa huA hai, kuMva0 ke nagaroM ke varNana meM vahI paddhati prApta hotI hai / parikhA, prAkAra, rakSA-coko, gopura, rAjyamArga, siMha-dvAra, rAjamahala kI saMracanA Adi rAjasthAna ke kisI kile meM dekhI jA sakatI hai| rAjasthAna ke nijI bhavanoM kI bAlakanI athavA UparI tala ko mAlA kahA jAtA hai / kutra0 meM bhI bhavana kI dUsarI maMjila ko mAlA kahA gayA hai| kamaroM ko koThA kahA gayA hai" / kuva0 meM citrakalA ke varNana meM paTacitroM kA vizeSa mahatva haiM / vyaktigata, dhArmika evaM kathAnaka paTacitroM kA isameM vistRta varNana hai / rAjasthAna kI rAmadalA ko par3a kI viSayavastu, raMga saMyojana, prastutIkaraNa Adi kutra kI paTacitrakalA se prabhAvita haiN| kuva0 meM jo kathAtmaka paTacitra varNita hai usakA vikasita rUpa rAjasthAna kI pAbU jI par3a, devanArAyaNa 1- mUlasyANu bhaDArau koDhaI je dei uddAlaijje loyahuM / kutra0 55-16 2- ko vi remaMtassa, vahI, 68.19 3 - rAjasthAna zru da ejeja, pR0 393 ( phuTanoTa ) 4 - khANe kUva - talAe baMghai vAvIo deha ya pavAo / kuva0 205-3 5- bhojana prathama kI daulatapura evaM barAha pleTa, mahendrapAla dvitIya ke aparAjita guhila ke udayapura abhilekha Adi / udghRta, rAja0 6 - draSTavya, lekhaka kA grantha, pR0 325-30 kAvi racchAmuhamma saMThiyA, aNNA mAlaers - kutra0 25.8 8- koTThaya koNAo, vahI, 47.15 -6 pratApagar3ha abhilekha, da ejeja, pR0 398, 399 /

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prema sumana jaina kI par3a Adi meM dekhA jA sakatA hai| rAjasthAna kI citrakalA ke sambandha meM jAnane ke lie kuba0 kA yaha varNana sabase pracIna haiM / .. : mUrtikalA ke antargata ziva, viSNu, gaNeza, lakSmI, sarasvatI Adi kI aneka mUrtiyAM rAjasthAna meM upalabdha haiM / unakI arcanA evaM svarUpa Adi kA varNana kuvalayamAlA meM huA hai| kaI dravyoM ke mizraNa se banAyI jAne vAlI jina-pratimAoM kA ullekha kuva0 meM hai, vaha sarvadhAtu se nirmita pratimAoM ke nirmANa kA saMketa hai / piMDaravArA ke jaina mandira meM 784 I. kI nirmita sarvadhAtu kI pratimA upalabdha bhI hai / udyotana ne RSabhadeva kI pratimA ko muktAzaila dvArA nirmita kahA hai / yaha muktAzaila saMbhavataH rAjasthAna kA sapheda saMgamaramara hai, jisakI mUrtiyAM banatI haiM / kuvalayamAlA meM yakSa ke sira para jina-pratimA kI sthApanA kI bAta bhI kahI gayI hai / bhAratIya mUrtizilpa meM isa prakAra kI aneka yakSa-pratimAeM upalabdha haiM / rAjasthAna meM cittaur3a ke pAsa bAMsI nAmaka sthAna se jaina kubera kI mUrti prApta huI hai, jisake mukuTa para jina-pratimA sthApita hai| isa taraha kuva0 meM varNita kalA ke aneka sandarbha rAjasthAna kI kalA se sambandha rakhate haiM / kuvalayamAlA meM varNita rAjasthAna ke jana-jIvana ke ye kucha udAharaNa mAtra haiM / sUkSmatA se adhyayana karane para aura bhI kaI tathya prApta ho sakate haiM / kuvalayamAlA isa bAta kA udAharaNa hai ki rAjasthAna ke itih sa aura saMskRti ke adhyayana meM sAhityika sAkSya kisa prakAra upabhAgI ho sakate haiM / isa prakAra ke granthoM kA adhyayana anusaMdhAna ke kSetra meM kitanI nayI dizAeM prastuta karatA hai, yaha bhI isase spaSTa hai / 1- draSTavya, lekhaka kA grantha, pR0 300 2. aNNoNa-vaNNa-ghaDie Niya-vaNNa-pamANa-mANa-NimmAe / kuva0, 958 3- rAjasthAna zru da ejeja pR0 67 4- mauDammi paDimA muttAsela-viNimmaviyA / kuva0, 115.4, 119.3 5- draSTavya, kuvalayamAlA, dvitIya bhAga meM, DA. vAsudeva zaraNa agravAla kA lekha pR0 123 6- kuva0, 120.15-16 7- risarcara, 1, pR0 18

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samAdhi-maraNa (mRtyu-varaNa) : eka tulanAtmaka tathA samIkSAtmaka adhyayana * sAgaramala jaina jaina paramparA ke sAmAnya AcAra niyamoM meM saMlekhanA yA saMthArA (mRtyu-varaNa) eka mahattvapUrNa tathya hai / jaina gRhastha upAsakoM evaM zramaNa sAdhakoM donoM ke lie svecchApUrvaka mRtyuH varaNa kA vidhAna jaina AgoM meM upalabdha hai| jainAgama sAhitya aise sAdhakoM kI jIvana gAthAoM se bharA par3A hai jinhoMne samAdhi-maraNa kA vrata grahaNa kiyA thA / antakRtadazAMga evaM anuttaropapAtika sUtroM meM una zramaNa sAdhakoM kA aura upAsakadazAMga sUtra meM Ananda Adi una gRhastha sAdhakoM kA jIvana darzana upalabdha hai, jinhoMne apane jIvana ko saMdhyA velA meM samAdhimaraNa kA vrata liyA thA uttarAdhyayana sUtra ke anusAra mRtyu ke do rUpa haiM- 1- samAdhimaraNa yA nirbhayatApUrvaka mRtyu-varaNa aura 2- bhayapUrvaka mRtyu se grasita ho jAnA' / samAdhimaraNa meM manuSya kA mRtyu para zAsana hotA hai, jabaki anicchApUrvaka maraNa meM mRtyu manuSya para zAsana karatA hai| pahale ko paNDita-maraNa kahA gayA hai jabaki dUsare ko bAla(ajJAnI)-maraNa kahA gayA hai| eka jJAnIjana kI mauta hai aura dUsarI ajJAnI kI / ajJAno viSayAsakta hotA hai aura isalie vaha mRtyu se DaratA hai, jabaki saccA jJAnI anAsakta hotA hai aura isalie vaha mRtyu se nahIM DaratA hai| jo mRtyu se bhaya khAtA hai usase bacane ke lie bhAgA bhAgA phiratA hai, mRtyu bhI usakA sadaiva pIchA karatI rahatI hai, lekina jo nirbhaya ho mRtyu kA svAgata karatA hai aura use AliMgana de detA hai, mRtyu usake liye nirarthaka ho jAtI hai| jo mRtyu se bhaya khAtA hai, vahI mRtyu kA zikAra hotA hai, lekina jo mRtyu se nirbhaya ho jAtA hai vaha amaratA kI dizA meM Age bar3ha jAtA hai| sAdhakoM ke prati mahAvIra kA sandeza yahI thA ke mRtyu ke upasthita hone para zarIrAdi se anAsakta hokara use AliMgana de do / mahAvIra ke darzana meM anAsakta jIvanazailI kI yahI mahattvapUrNa kasauTI hai, jo sAdhaka mRtyu se bhAgatA hai, vaha sacce artha meM anAsakta jIvana jIne kI kalA se anabhijJa hai / jise anA. sakta mRtyu kI kalA nahIM AtI use anAsakta jIvana kI kalA bho nahIM A sktii| isI anAsakta mRtyu kI kalA ko mahAvIra ne saMlekhanA vrata kahA hai / jana parampaga meM saMthArA, saMlekhanA, samAdhi-maraNa, paNDita-maraNa ora sakAma maraNa * Adi niSkAma mRtyu-varaNa ke hI paryAyavAcI nAma haiM / AcArya samantabhadra saMlekhanA kI paribhASA karate hue likhate haiM ki ApattiyoM, aphAloM, ativRddhAvasthA evaM asAdhya rogoMmeM zarIra tyAga karane ko saMlekhanA kahate haiN| arthAt jina sthitiyoM meM mRtyu anivArya sI ho gaI ho una paristhiyoM meM mRtyu ke bhaya se nirbhaya hokara dehAsakti kA visarjana kara mRtyu kA svAgata karanA hI saMlekhanA vrata hai / samAdhi-maraNa ke bheda : - jainAgama granthoM meM mRtyu-varaNa ke avasaroM kI apekSA ke AdhAra para samAdhi-maraNa ke do prakAra mAne gaye haiM - 1- sAgArI saMthArA, aura 2- sAmAnya saMthArA / * pUnA vi. vi. meM jaina darzana sambandhI saMgoSThI (janavarI 77) meM paThita nibandha : . * yahA~ samAma kA artha sArthaka hai, kAmanA yukta nahIM /

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sAgaramala jana sAgArI saMthArA : jaba akasmAt koI aisI vipatti upasthita ho ki jisameM se jIvita baca nikala nA sambhava pratIta na ho, jaise Aga meM gira jAnA. jala meM DUbane jaisI sthiti ho jAnA athavA hiMsaka pazu yA kisI aise duSTa vyakti ke adhikAra meM phasa jAnA jahAM sadAcAra se patita hone kI sambhAvanA ho, aise saMkaTapUrNa avasaroM para jo saMthArA grahaNa kiyA jAtA hai, vaha sAgArI saMthAga kahA jAtA hai / yadi vyakti usa vipatti yA saMkaTapUrNa sthiti se bAhara ho jAtA hai to vaha punaH deharakSaNa ke tathA sAmAnya krama ko cAla rakha sakatA hai / saMkSepa meM akasmAta mRtyu kA avasara upasthita ho jAne para jo saMthAga grahaNa kiyA jAtA hai. vaha sAgArI saMthAga mRtyu paryunta ke lie nahIM, varan paristhiti vizeSa ke lie hotA hai ataH usa paristhiti vizeSa ke samApta ho jAne para usa vrata kI maryAdA bhI samApta ho jAtI hai| / sAmAnya saMthArA : jaba svAbhAvika jarAvasthA athavA asAdhya roga ke kAraNa punaH svastha hokara jIvita rahane kI samasta AzAeM dhUmila ho gayI ho, taba pAvajAvana taka jo dehAsakti evaM zarIra-poSaNa ke prayatnoM kA tyAga kiyA jAtA hai aura jo dehapAta para hI pUrNa hotA hai vaha sAmAnya saMthArA hai / sAmAnya saMthArA grahaNa karane ke lie jainAgamoM meM nimna sthitiyAM Avazyaka mAnI gayI hai - jaba zarIra kI sabhI indriyAM apane apane kAryoM ke sampAdana karane meM ayogya ho gayI hoM, jaba zarIra kA mAMsa evaM zoNita sUkha jAne se zarIra asthAra mAna raha gayA ho, pacana-pAcana, AhAra-nihAra Adi zArIrika kriyA zitheTa ho gayI ho aura inake kAraNa sAdhanA aura saMyama kA paripAlana samyak rIti se hogA sambhava nahIM ho, isa prakAra mRtyu ko jIvana kI dehalI para upasthita ho jAne para hI sAmAnya mAMthA grahaNa kiyA jA sakatA hai| sAmAnya saMthArA tIna prakAra kA hotA hai (a) bhakta pratyAkhyAna - AhAra Adi kA tyAga karanA / (ba) iMgitamaraNa - eka nizcita bhU-bhAga para halana-balama Adi zArIrika kriyAeM karate hue AhAra Adi kA tyAga kara denA / (sa) pAdopagamana - AhAra Adi ke tyAga ke sAtha sAtha zArIrika kriyAoM kA nirodha karate hue mRtyuparyanta nizcala rUpa meM lakar3I ke tarakhane ke samAna sthira par3e rhnaa| / uparokta sabhI prakAra ke samAdhi-maraNoM meM mana kA samabhAva meM sthita honA anivArya mAnA gayA hai| samAdhi-maraNa grahaNa karane kI vidhiH . jainAgamoM meM samAdhi-maraNa grahaNa karane kI vidhi nimnAnusAra batAI gaI hai-sarvaprathama malamUtrAdi azuci visarjana ke sthAna kA avalokana kara narama tRgoM kI zayyA taiyAra kara lI jAtI hai / tatpazcAt arihanta, siddha aura dharmAcAryoM ko vinayapUrvaka namaskAra kara pUrvagrahIta pratijJAoM meM lage hue doSoM kI AlocanA aura unakA prAyazcita grahaNa kiyA jAtA haiN| isake bAda samasta prANiyoM se kSamA-yAcanA kI jAnI hai aura anta meM aThAraha pApasthAnoM, annAdi caturvidha AhAroM kA pAga karake zarIra ke mamatva evaM poSaNakriyA kA.

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41 samAdhimaraNa visarjana kiyA jAtA hai / sAdhaka pratijJA karatA hai ki meM pUrNataH hiMsA, jhUTha, corI, maithuna, parigraha, krodha, mAna, mAyA, lobha yAvat mithyAdarzana zalya se virata hotA hU~, anna Adi cAroM prakAra ke AhAra kA yAvajjIvana ke lie tyAga karatA hUM / merA yaha zarIra jo mujhe atyanta priya thA, maine isakI bahuta rakSA kI thI, kRpaNa ke dhana ke samAna ise sambhAlatA rahA thA, isa para merA pUrNa vizvAsa thA (ki yaha mujhe kabhI nahIM chor3egA), isake samAna mujhe anya koI priya nahIM thA, isalie maiMne ise zIta, garmI, kSudhA, tRSNA Adi aneka kaSToM se evaM vividha rogoM se bacAyA aura sAvadhAnIpUrvaka isakI rakSA karatA rahA thA, aba maiM isa deha kA visarjana karatA hUM aura isake poSaNa evaM rakSaNa ke prayAsoM kA parityAga karatA huuN| bauddha paramparA meM mRtyu : yadyapi buddha ne jaina paramparA ke samAna hI dhArmika AtmahatyAoM ko anucita mAnA hai, tathApi bauddha sAhitya meM kucha aise sandarbha avazya haiM jo svecchApUrvaka mRtyu-varaNa kA samarthana karate hai| saMyuktanikAya meM asAdhya roga se pIr3ita bhikSu vakkali kulaputra tathA bhikSu channa dvArA kI gaI AtmahatyAoM kA samarthana svayaM buddha ne kiyA thA aura unheM nirdoSa kaha kara donoM hI bhikSuoM ko parinirvANa prApta karane vAlA batAyA thA / jApAnI bauddhoM meM to Aja bhI harIkarI kI prathA mRtyu-varaNa kI sUcaka hai / phira bhI jaina paramparA aura bauddha paramparA meM mRtyuvaraNa ke prazna ko lekara kucha antara bhI hai / prathama to yaha ki jaina paramparA ke viparIta bauddha paramparA meM zastravadha se tatkAla hI mRtyu-varaNa kara liyA jAtA hai / jaina AcAryoM ne zastravadha ke dvArA tAtkAlika mRtyu varaNa kA virodha isalie kiyA thA ki unheM usameM maraNAkAMkSA kI sambhAvanA pratIta huI / unake anusAra yadi maraNAkAMkSA nahIM hai to phira maraNa ke lie utanI AturatA kyoM ! isa prakAra jahAM bauddha paramparA zastravadha ke dvArA kI gaI AtmahatyA kA samarthana karatI haiM, vahAM jaina paramparA use asvIkAra karatI hai / isa sandarbha meM bauddha paramparA vaidika paramparA ke adhika nikaTa hai| vaidika paramparA meM mRtyu-varaNa : sAmAnyatayA hindU dharmazAstroM meM AtmahatyA ko mahApApa mAnA gayA hai / pArAzarasmRti meM kahA gayA hai ki jo kleza, bhaya, ghamaNDa' aura krodha ke vazIbhUta hokara AtmahatyA karatA hai, vaha sATha hajAra varSa taka narakavAsa karatA hai| mahAbhArata ke Adi parva ke anusAra bhI AtmahatyA karane vAlA kalyANaprada lokoM meM bhI nahIM jA sakatA hai"| lekina inake atirikta hindU dharmazAstroM meM aise bhI aneka sandarbha hai jo svecchApUrvakra mRtyuvaraNakA samarthana karate haiM / prAyazcitta ke nimitta se mRtyuvaraNa kA samarthana manusmRti (11 / 90-91), yAjJavalkyasmRti (31253', gotamasmRti (23 / 1), vaziSThadharmasUtra (20122, 13 / 14) aura ApastaMbasUtra (1 / 9 / 25 / 1-3, 6) meM bhI kiyA gayA hai / mAtra itanA hI nahIM, hindU dharmazAstroM meM aise bhI aneka sthala hai, jahAM mRtyuvaraNa ko pavitra evaM dhArmika AcaraNa ke rUpa meM dekhA gayA hai| mahAbhArata ke anuzAsanaparva (25 / 62-64), vanaparva (85483) evaM matsyapurANa (186 / 34 / 35) meM agnipraveza, jalapraveza, giripatana, viSaprayoga yA upavAsa Adi ke dvArA deha tyAga karane para brahma loka yA mukti prApta hotI hai aisA mAnA gayA hai| aparArka ne prAcIna AcAryoM ke mata ko uddhRta karate hue likhA

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42 sAgaramala jaina hai ki yadi koI gRhastha asAdhya roga se pIr3Ita ho, jisane apane kartavya kara lie hoM, vaha mahAsthAna, agni yA jala meM praveza karane athavA parvatazikhara se girakara apane prANoM kI hatyA kara sakatA hai| aisA karake vaha koI pApa nahIM krtaa| usakI mRtyu to tapoM se bhI bar3hakara haiM / zAstrAnumodita kartavyoM ke pAlana meM azakta hone para jIvana jIne kI icchA rakhanA vyartha hai12 / zrImadbhAgavata ke 11 veM skandha ke 18 veM adhyAya meM bhI svecchApUrvaka mRtyuvaraNa ko svIkAra kiyA gayA hai| vaidika paramparA meM svecchA mRtyu-varaNa kA samarthana na kevala zAstrIya AdhAroM para huA hai varan vyAvahArika jIvana meM isake aneka udAharaNa bhI paramparA meM upalabdha hai / mahAbhArata meM pANDavoM ke dvArA himAlaya-yAtrA meM kiyA gayA dehapAta mRtyu-varaNa kA eka pramukha udAharaNa hai / DA0 pANDuraMga vAmana kANe ne vAlmIkI rAmAyaNa evaM anya vaidika dharmagranthoM tathA zilAlekhoM ke AdhAra para zarabhaMga, mahArAjA ragha, kalacurI ke rAjA gAMgeya, caMdela kula ke rAjA gaMgadeva, cAlukya rAja somezvara Adi ke svecchA mRtyu-varaNa kA ullekha kiyA hai| maigasthanIja ne bhI IzvI pUrva caturtha zatAbdI meM pracalita svecchAmaraNa kA ullekha kiyA hai| prayAga meM akSayavaTa se kUda kara gaMgA meM prANAnta karane kI prathA tathA kAzI meM karavata lene kI prathA vaidika paramparA meM madhya yuga taka bhI kAphI pracalita thI / yadyapi ye prathAeM Aja nAmazeSa ho gayI haiM phira bhI vaidika saMnyAsiyoM dvArA jIvita samAdhi lene kI prathA Aja bhI janamAnasa kI zraddhA kA kendra hai| isa prakAra hama dekhate hai ki na kevala jaina aura bauddha paramparAoM meM, varan vaidika paramparA meM bhI mRtyu-varaNa ko samarthana diyA gayA hai / lekina jaina aura vaidika paramparAoM meM pramukha aMtara yaha hai ki jahAM vaidika paramparA meM jala evaM agni se praveza, giri-zikhara se giranA, viSa yA zastra prayoga Adi vividha sAdhanoM se mRtyu varaNa kA vidhAna milatA hai, vahAM jaina paramparA meM sAmAnyatayA kevala upavAsa dvArA hI dehatyAga kA samarthana milatA hai / jaina paramparA zastra Adi se hone vAlI tAtkAlika mRtyu kI apekSA upavAsa dvArA hone vAlI kramika mRtyu ko hI adhika prazasta mAnatI hai / yadyapi brahmacarya kI rakSA Adi kucha prasaMgoM meM tAtkAlika mRtyu-varaNa ko svIkAra kiyA gayA hai, tathApi sAmAnyatayA jaina AcAryoM ne tAtkAlika mRtyu-varaNa jise prakArAntara se AtmahatyA bhI kahA jA sakatA hai, kI AlocanA kI hai| AcArya samantabhadra ne giripatana yA agnipraveza ke dvArA kiye jAne vAle mRtyu-varaNa ko lokamUr3hatA kahA hai"| jaina AcAryoM kI dRSTi meM samAdhi-maraNa kA artha mRtyu kI kAmanA nahIM, varan dehAsakti kA parityAga hai / unake anusAra to jisaprakAra jIvana kI AkAMkSA dUSita mAnI gaI hai, usI prakAra mRtyu kI AkAMkSA ko bhI dUSita mAnI gayI hai| samAdhi-maraNa ke doSaH jaina AcAryoM ne samAdhi-maraNa ke lie nimna pAMca doSoM se bacane kA nirdeza kiyA hai 1- jIvana kI AMkAkSA 2- mRtyu kI AkAMkSA 3- aihika sukhoM kI kAmanA 4- pAralaukika sukhoM kI kAmanA aura 5- indriyoM ke viSayoM ke bhoga kI AkAMkSA /

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samAdhimaraNa jaina paramparA ke samAna buddha ne bhI jIvana kI tRSNA aura mRtyu kI tRSNA donoM ko.. hI anaitika mAnA hai| buddha ke anusAra bhavatRSNA aura vibhava-tRSNA kramazaH jIvitAzA aura maraNAzA kI pratIka haiM aura jaba taka bhI ye AzAeM yA tRSNAeM upasthita haiM tabataka naitika pUrNatA sambhava nahIM hai| ataH sAdhaka ko inase bacate hI rahanA cAhiye / lekina phira bhI yaha prazna pUchA jA sakatA hai ki kyA samAdhi-maraNa mRtyu kI AkAMkSA nahIM hai ? samAdhi-maraNa aura AtmahatyA : jaina, bauddha aura vaidika tInoM kI paramparAoM meM jIvitAzA aura maraNAzA donoM ko anucita mAnI gaI hai / to yaha prazna svAbhAvika rUpa se hI khar3A hotA hai ki kyA samAdhi-maraNa maraNAkAMkSA nahIM hai ? vastutaH yaha na to maraNAkAMkSA hai aura AtmahatyA hii| vyakti AtmahatyA yA to krodha ke vazIbhUta hokara karatA hai yA phira sammAna yA hitoM ko gaharI coTa pahuMcane para athavA jIvana ke nirAza ho jAne para karatA hai, lekina yaha sabhI citta kI sAMvegika avasthAeM haiM jabakI samAdhi-maraNa to citta kI samatva kI avasthA hai / ata. vaha AtmahatyA nahIM kI jA sakatI / dUsare AtmahatyA yA Atma.. balidAna meM mRtyu ko nimaMtraNa diyA jAtA hai| vyakti ke antara meM marane kI icchA chipI haI hotI hai, lekIna samAdhi-maraNa meM maraNAkAMkSA kA abhAva hI apekSita hai, kyokI samAdhimaraNa ke pratijJA sUtra meM hI mAdhaka yaha pratijJA karatA hai ki meM mRtyu kI AkAMkSA se rahita hokara AtmaramaNa karUMgA (kAla akhamANa viharAmi) yadi samAdhi-maraNa meM marane kI icchA hI pramukha hotI to usake pratijJA sUtra meM ina zabdoM ke rakhane kI koI AvazyakatA hI nahIM thii| jaina vicArakI ne to maraNAzaMsA ko samAdhi-maraNa kA doSa hI mAnA hai / ataH samAdhi-maraNa ko AtmahatyA nahIM kahA jA sakatA / jaina vicArakoM ne isI lie sAmAnya sthiti meM zastravadha, agnipraveza yA giripatana Adi sAdhanoM ke dvArA tAtkAlika mRtyu-varaNa, ko anucita hI mAnA hai kyoMki unake pIche maraNAkAMkSA kI sambhAvanA rahI huI hai / samAdhimaraNa meM AhArAdi ke tyAgameM mRtyu kI cAha nahIM hotI, mAtra deha-poSaNa kA visarjana kiyA jAtA hai| mRtyu umakA pariNAma avazya hai lekina usakI AkAMkSA nhiiN| jase braNa kI cIraphAr3a ke pariNAmasvarUpa vedanA avazya hotI hai lekina usameM vedanA kI AkAMkSA nahIM hotI hai| eka jaina AcArya ne kahA hai ki samAdhi-maraNa kI kriyA maraNa ke nimitta nahIM hokara usake. pratikAra ke lie hai| jaise vraNa kA cIranA vedanA ke nimitta nahIM hokara vedanA ke pratikAra ke lie hotA hai / yadi Aparezana kI kriyA meM ho jAne vAlI mRtyu hatyA nahIM haiM to phira samAdhi-maraNa meM ho jAne vAlI mRtyu AtmahatyA kaise ho sakatI hai ? eka daihika jIvana kI rakSA ke lie hai to dUsarI AdhyAtmika jIvana kI rakSA ke lie hai| samAdhi-maraNa aura AtmahatyA meM maulika antara hai| AtmahatyA meM vyakti jIvana ke saMgharSoM se Uba kara' jIvana se bhAganA cAhatA hai / usake mUla meM kAyaratA hai| jabaki samAdhi-maraNa meM deha aura saMyama kI rakSA ke anivArya vikalpoM meM se saMyama kI rakSA ke vikalpa ko cunakara mRtyu kA sAhasapUrvaka sAmanA kiyA jAtA hai / samAdhi-maraNa meM jIvana se bhAgane kA prayAsa nahIM varan jIvana-belA kI antima saMdhyA meM dvAra para khar3I huI mRtyu kA svAgata hai / AtmahatyA meM jIvana se bhaya hotA hai, jabakI samAdhi maraNa meM mRtyu se nirbhayatA hotI hai / Atma

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44 sAgaramala jaina hatyA asamaya mRtyu kA AmaMtraNa hai jabaki saMthArA yA samAdhi-maraNa mAtra mRtyu ke upasthita hone para usakA saharSa AliMgana hai / AtmahatyA ke mUla meM yA to bhaya hotA hai yA kAmanA, jabakI samAdhi-maraNa meM bhaya aura kAmanA donoM kI anupasthiti Avazyaka hotI samAdhi-maraNa Atma-balidAna se bhI bhinna hai / pazu-bali ke samAna Atma-bali kI prathA bhI zaiva aura zAkta sampradAyoM meM pracalita rahI hai / lekina samAghi-maraNa ko AtmabalidAna nahIM kahA jA sakatA, kyoMki Atma-balidAna bhI bhAvanA kA atireka hai / bhAvAtireka AtmabalidAna kI anivAryatA hai jabaki samAdhimaraNa meM bhAvAtireka nahIM varan viveka kA prakaTana Avazyaka hai| samAdhi-maraNa ke pratyaya ke AdhAra para AlocakoM ne yaha kahane kA prayAsa bhI kiyA hai ki jaina darzana jIvana se ikarAra nahIM karatA varan jIvana se inkAra karatA hai, lekina gambhIratApUrvaka vicAra karane para yaha dhAraNA bhrAnta hI siddha hotI hai / upAdhyAya amara munijI likhate hai-vaha ( jaina darzana ) jIvana se inkAra nahIM karatA hai apitu jIvana ke mithyA moha se inakAra karatA hai / jIvana jIne meM yadi koI mahattvapUrNa lAbha hai aura vaha svapara kI hita sAdhanA meM upayogI hai to jIvana sarvatobhAvena saMrakSaNIya hai" / AcArya bhadrabAhu bhI odhaniyukta meM kahate hai-sAdhaka kA deha hI nahIM rahA to saMyama kaise rahegA, ataH saMyama kI sAdhanA ke lie deha kA paripAlana iSTa hai"| lekina deha ke paripAlana kI kriyA saMyama ke nimitta hai ataH deha kA aisA paripAlana jisameM saMyama hI samApta ho, kisa kAma kA ? sAdhaka kA jIvana na to jIne ke lie hai na maraNa ke lie hai / vaha to jJAna, darzana aura cAritra kI siddhi ke lie hai| yadi jIvana se jJAnAdi AdhyAtmika guNa kI siddhi evaM zuddha vRddhi ho to jIvana kI rakSA karate hae vaisA karanA cAhie kintu yadi jIvana se hI jJAnAdi kI abhiSTa siddhi nahIM hotI ho to vaha maraNa bhI sAdhaka ke lie zirasA zlAghanIya hai / samAdhi-maraNa kA mUlyAMkana : svecchA maraNa ke sambandha meM pahalA prazna yaha hai ki kyA manuSya ko prANAnta karane kA naitika adhikAra hai ? paM. sukhalAla jI ne jana dRSTi se isa prazna kA jo uttara diyA hai usakA saMkSipta rUpa yaha hai ki jaina dharma sAmAnya sthitiyoM meM cAhe vaha laukika ho yA dhArmika, prANAnta karane kA adhikAra nahIM detA hai lekina jaba deha aura AdhyAtmika sadaguNa inameM se kisI eka kI pasandagI karane kA viSama samaya A gayA ho to deha kA tyAga karake bhI apanI vizuddha AdhyAtmika sthiti ko bacAyA jA sakatA hai / jaise satI strI dasarA mArga na dekhakara deha nAza ke dvArA bhI apane satItva kI rakSA kara letI hai| jaba deha aura saMyama donoM kI samAna bhAva se rakSA ho sake to taba taka donoM kI hI rakSA kartavya hai para jaba eka kI hI pasandagI karane kA savAla Ave to sAmAnya vyakti deha kI rakSA pasanda kareMge aura AdhyAtmika saMyama kI upekSA kareMge, jabaki samAdhi-maraNa kA adhikArI isase ulaTA karegA / jIvana to donoM hI haiM-daihika aura Adhyatmika / AdhyAtmika jIvana jIne ke lie prANAnta yA anazana ijAjata hai / pAmaroM, bhayabhItoM aura lA ciyoM ke lie nahIM / bhayaMkara duSkAla Adi taMgI meM deharakSA ke nimitta saMyama se patita hone kA avasara A

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samAdhimaraNa 45 jAve yA anivArya rUpa se maraNa lAne vAlI bImAriyoM ke kAraNa khuda ko aura dUsaroM ko nirarthaka parezAnI hotI ho, phira bhI saMyama aura sadguNa kI rakSA sambhava na ho taba mAtra samabhAva kI dRSTi se saMthAre yA svecchAmaraNa kA vidhAna hai / isa prakAra jaina darzana mAtra sadguNoM kI rakSA ke nimitta prANAnta karane kI anumati detA hai / anya sthitiyoM meM nahIM / yadi sadguNoM kI rakSA ke nimitta deha kA visarjana kiyA jAtA hai to vaha anaitika nahIM ho sakatA / naitikatA kI rakSA ke lie kiyA gayA deha - visarjana anaitika kaise hogA 1 jaina darzana ke isa dRSTikoNa kA samarthana gItA meM bhI upalabdha haiM / gItA kahatI hai ki yadi jIvita rahakara ( AdhyAtmika sadguNoM ke vinAza ke kAraNa ) apakIrti kI sambhAvanA ho to usa jIvana se maraNa ho zreSTha hai 2 / AdaraNIya kAkA kAlelakara likhate hai ki mRtyu zikArI ke samAna hamAre pIche par3e aura hama bacane ke lie bhAgate jAveM yaha dRzya manuSya ko zobhA nahIM detA / jIvana kA prayojana samApta huA, aisA dekhate hI mRtyu ko AdaraNIya atithi samajha kara use AmantraNa denA, usakA svAgata karanA aura isa taraha se svecchA svIkRta maraNa ke dvArA jIvana ko kRtArtha karanA yaha eka sundara Adarza hai / AtmahatyA ko naitika dRSTi se ucita mAnate hue ve kahate hai ki ise hama AtmahatyA nahIM kaheM, nirAza hokara, kAyara hokara yA Dara ke mAre zarIra chor3a denA yaha eka kisma kI hAra ho hai / use hama jIvana-droha bhI kaha sakate haiM / saba dharmo ne AtmahatyA kI nindA kI hai lekina jaba manuSya socatA hai ki usake jIvana kA prayojana pUrNa huA, jyAdA jIne kI AvazyakatA nahIM rahI tatra vaha Atma-sAdhanA ke antima rUpa ke taura para agara zarIra chor3a de to vaha usakA haka haiM / maiM svayaM vyaktizaH isa adhikAra kA samarthana karatA hUM / 23 samakAlIna vicArakoM meM AdaraNIya dharmAnanda kausambI aura mahAtmA gAMdhI ne bhI manuSya ko prANAnta karane ke adhikAra kA samarthana naitika dRSTi se kiyA thA / mahAtmAjI kA kathana hai ki jaba manuSya pApAcAra kA vega balavattara huA dekhatA hai aura AtmahatyA ke binA apane ko pApa se nahIM bacA sakatA taba hone vAle pApa se bacane ke lie use AtmahatyA karane kA adhikAra hai / *4 kausambIjI ne bhI apanI pustaka 'pArzvanAtha kA cAtu yAma dharma' meM svecchAmaraNa kA samarthana kiyA thA aura usakI bhUmikA meM paM. sukhalAla jI ne unhoMne apano svecchAmaraNa kI icchA ko bhI abhivyakta kiyA thA yaha uddhRta kiyA hai25 / kAkA kAlelakara svecchAmaraNa ko mahattvapUrNa mAnate hue jaina paramparA ke samAna hI kahate haiM ki jaba taka yaha zarIra mukti kA sAdhana ho sakatA hai taba taka aparihArya hiMsA ko sahana karake bhI ise jilAnA cAhie / jaba hama yaha dekheM ki AtmA ke apane vikAsa ke prayatna meM zarIra bAdhA rUpa hI hotA hai taba hameM use chor3anA ho cAhie / jo kisI hAlata meM jonA cAhatA hai usakI niSThA to spaSTa hai hI, lekina jo jIvana se uba kara athavA kevala marane ke lie maranA cAhatA hai, to usameM bhI vikRta zarIra - niSThA hai| jo maraNa se DaratA hai aura jo maraNa hI cAhatA haiM, ve donoM jIvana kA rahasya nahIM jAnate / vyApaka jIvana meM jInA aura maranA donoM kA antarbhAva hotA hai jisa taraha unmeSa aura nimeSa donoM kriyAeM mila kara hI dekhane kI eka kriyA pUrI hotI hai /

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sAgaramala jaina __bhAratIya naitika cintana meM kevala jIvana jIne kI kalA para hI nahIM varan usameM jIvana kI kalA ke sAtha eraNa kI kalA para bhI vicAra kiyA gayA hai / naitika cintana kI dRSTi se kisa prakAra jIvana jInA cAhie yahI mahattvapUrNa nahIM hai varan kisa prakAra maranA cAhie yaha bhI mUlyavAna hai| mRtyu kI kalA jovana kI kalA se bhI mahattvapUrNa hai, Adarza mRtyu hI naitika jIvana kI kasauTI hai| jIvana kA jInA to vidyArthI ke satra kAlIna adhyayana ke samAna hai, jabaki mRtyu parIkSA kA avasara hai| hama jIvana kI kamAI kA antima saudA mRtyu ke samaya karate haiN| yahAM cUke to phira pachatAnA hotA hai aura isI apekSA se kahA jA sakatA hai ki javana kI kalA kI apekSA mRtyu kI kalA adhika mUlyavAna hai| bhAratIya naitika cintana ke anusAra mRtyu kA avasara aisA avasara hai, jaba hamameM se adhikAMza apane bhAvI jIvana kA cunAva karate haiM / gItA kA kathana hai ki mRtyu ke samaya jaisI bhAvanA hotI hai vaisI hI yoni jIva prApta karatA hai (1815-6) / jaina paramparA meM khandhaka muni kI kathA yahI batAtI hai ki jIvana bhara kaThora sAmanA karanevAlA mahAna sAdhaka jisane apanI preraNA evaM udbodhana se Ane sahacArI pAMca sau sAdhaka ziSyoM ko upasthita mRtyu kI viSama paristhita meM samatva kI sAdhanA ke dvArA nirvANa kA amRtapAna karAyA vahI sAdhaka svayaM kI mRtyu ke avasara para krodha ke vazIbhUta ho kisa prakAra apane sAdhanApatha se vicalita ho gayA / vaidika paramparA meM jar3abharata kA kathAnaka bhI yahI batAtA hai ki itane mahAna sAdhaka ko bhI maraNa belA meM hariNa para Asakti rakhane ke kAraNa pazu yoni ko prApta honA pdd'aa| uparokta kathAnaka hamAre sAmane mRtyu kA mUlya upasthita kara dete haiM / mRtyu isa jIvana kI sAdhanA kA parIkSA kAla hai| isa jIvana meM lakSopalabdhi kA antima avasara aura bhAvIjIvana kI kAmanA kA Arambha bindu hai| isa prakAra vaha apane meM do jIvanoM kA mUlya saMjoe hue hai| maraNa jIvana kI avazyambhAvI aMga hai| usakI avahelanA nahIM kI jA sktii| vaha jIvana kA upasaMhAra hai, jise sundara banAnA hamArA eka Avazyaka kartavya hai / isa prakAra hama dekhate haiM ki samprati yuga ke prabuddha vicAraka bhI samAdhimaraNa ko anaitika nahIM mAnate haiM / ataH jaina darzana para lagAyA jAne vAlA yaha AkSepa ki vaha jIvana ke mUlya ko asvIkAra karatA hai, ucita nahIM mAnA jA sktaa| vastutaH samAdhi-maraNa para jo ApekSa lagAye jAte haiM unakA sambandha samAdhi-maraNa se na hokara AtmahatyA se hai| kucha vicArakoM ne samAdhi-maraNa ora AtmahatyA ke vAstavika antara ko nahIM samajhA aura isI AdhAra para samAdhi-maraNa ko anaitika kahane kA prayAsa kiyA, lekina jaisA ki hama pUrva meM siddha kara cuke haiM samAdhi-maraNa yA mRtyuvaraNa AtmahatyA nahIM hai aura isalie use anaitika bhI nahIM kahA jA sakatA / jaina AcAryoM ne svayaM bhI AtmahatyA ko anaitika mAnA hai, lekina unake anusAra AtmahatyA samAdhi-maraNa se bhinna hai| DA. Izvaracandra ne jIvanmukta vyakti ke svecchA-maraNa ko to AtmahatyA nahIM mAnA hai lekina unhoMne jaina paramparA meM kiye jAne vAle saMthAre ko AtmahatyA kI koTi meM rakha kara use anaitika bhI batAyA hai| isa sambandha meM unake tarka kA pahalA bhAga yaha hai ki svecchA-maraNa kA vrata lene vAle sAmAnya jaina muni jIvanmukta evaM alaukika zakti se yukta nahIM hote aura apUrNatA kI dazA meM liyA gayA AmaraNa vrata (saMthArA) naitika nahIM ho sktaa|

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samAdhimaraNa apane tarka ke dUsare bhAga meM ve kahate haiM ki jaina paramparA meM svecchA mRtyu-varaNa (saMthArA) karane meM yathArthatA kI apekSA ADambara adhika hotA hai aura imalii vaha anaitika bhI hai / jahA~ taka unake isa dRSTikoNa kA prazna hai ki jIvanmukta evaM alaukika zakti sampanna vyakti hI svecchAmaraNa kA adhikArI hai, hama sahamata nahIM haiN| vastutaH svecchA - maraNa kI AvazyakatA usa vyakti ke lie nahIM hai jo jIvanmukta hai aura jisakI dehAsakti samApta ho gaI hai, varan usa vyakti ke lie hai, jisameM dehAsakti rahI huI hai, kyoMki samAdhimaraNa to isI dehAsakti ko samApta karane ke lie hai / samAdhi maraNa to eka sAdhanA hai| aura isalie vaha jIvanmukta ke lie (siddha ke lie) Avazyaka nahIM hai / jIvanmukta ko to samAdhi-maraNa sahaja hI prApta hotA hai| usake lie isakI sAdhanA kA koI artha nahIM raha jAtA hai| jahAM taka unake isa AkSepa kA prazna hai ki samAdhi-maraNa meM yathArtha kI ApekSA ADambara hI adhika parirakSita hotA hai, usameM AMzika satyatA avazya ho sakatI hai lekina isakA sambandha saMthAre yA samAdhimaraNa ke siddhAnta se nahIM, varan usake vartamAna meM pracalita vikRta rUpa se hai, lekina isa AdhAra para usake saiddhAntika mUlya meM koI kamI nahIM AtI hai| yadi vyAvahArika jIvana meM aneka vyakti asatya bolate haiM to kyA usase satya ke mUlya para koI AMca AtI hai ? vastutaH svecchA-maraNa ke saiddhAntika mUlya ko asvIkAra nahIM kiyA jA sakatA hai| mRtyuvaraNa to mRtyu kI vaha kalA hai, jisameM na kevala jIvana hI sArthaka hotA hai varan maraNa bhI sArthaka ho jAtA hai| AdaraNIya kAkA kAlelakara ne khalIla jibAna kA yaha vacana uddhRta kiyA hai ki "eka AdamI ne AtmarakSA ke hetu khudakuzI kI, AtmahatyA kI, yaha vacana sunane meM vicitra sA lagatA hai / "28 AtmahatyA se AtmarakSA kA kyA sambandha ho sakatA hai ? vastutaH yahA~ AtmarakSA kA artha AdhyAtmika evaM naitika mUlyoM kA saMrakSaNa hai aura AtmahatyA kA matalaba zarIra kA visarjana / jaba naitika evaM AdhyAtmika mUlyoM ke saMrakSaNa ke lie zArIrika mUlyoM kA visarjana Avazyaka ho to usa sthiti meM deha visarjana yA svecchApUrvaka mRtyu-varaNa hI ucita hai| AdhyAtmika mUlyoM ko rakSA prANarakSA se zreSTha hai| gItA ne svayaM arkartikara jIvana kI apekSA maraNa ko zreSTha mAna kara aisA hI saMketa diyA haiM / 29 kAkA kAlelakara ke zabdoM meM jaba manuSya dekhatA hai ki viziSTa paristhiti meM yadi jInA hai to hIna sthiti aura hIna vicAra yA hIna siddhAnta mAnya rakhanA hI jarUrI hai, taba zreSTha puruSa kahatA hai ki jIne se nahIM mara kara hI AtmarakSA hotI hai / 30 vastutaH samAdhi-maraNa kA yaha vrata hamAre AdhyAtmika evaM naitika mUlyoM kA saMrakSaNa ke lie hI liyA jAtA hai aura isalie yaha pUrNataH naitika bhI hai| sandarbha 1 akAma-maraNa ceva sakAmamaraNaM tahA / - utarAdhyayana 5 / 2 2 bAlANaM tu akAmaM tu maraNaM asaI bhave / paMDiyANaM sakAmaM tu unakoseNa saI bhave / / - uttarAdhyayana 5/32

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48 sAgaramala jaina 3 ahakAlammi saMpatte AghAyAya samussayaM / sakAmamaraNaM maraI tihamannayaraM muNI // -uttarAdhyayana 5/32 4 upasarge durbhikSe jarasi rujAyAM ca niSpratIkAre / dharmAya tanuvimocanamAhuH saMllekhanAmAryAH / / -ratnakaraNDa zrAvakAcAra adhyAya 5 5 dekhiye - aMtakRtadazAMga sUtra ke arjunamAlI ke adhyAya meM sudarzana seTha ke dvArA kiyA gayA sAgArI saMthArA 6 dekhiye - aMtakRtadazAMga sUtra varga 8 adhyAya 1 7 pratikramaNa sUtra sallekhanA kA pATha 8 saMyutta nikAya 21 / 2 / 4 / 5 saMyutta nikAya 34 / 2 / 4 / 4 10 atimAnAdatikrodhAtsnehAdvA yadi vA bhayAt / udvaghnIyAtstrI pumAnvA gatireSA vidhIyate pUyazoNitasampUrNa andhe tamasi majjati / SaSTi varSasahasrANi narakaM pratipadyate // - parAzarasmRti 4 / 1 / 2 11 mahAbhArata Adi parva 179 / 20 12 vizeSa jAnakArI ke liye dekhiye - dharmazAstra kA itihAsa pR 488 - aparAka vR0 536 13 dharmazAstra kA itihAsa pR. 487 14 dharmazAstra kA itihAsa pR. 488 15 ratnakaraNDazrAvakAcAra 22 16 dekhiye - (a) darzana aura cintana -paM. sukhalAlajI pR. 536 (ba) nAbhinandeta maraNaM nAbhinandeta jIvitam - manu (uddhRta paramasakhA mRtyu pR. 24) kAkA kAlelakara (sa) bhavatRSNA (jIne ko tIvra icchA) aura vibhavatRSNA (marane kI tIvra icchA) buddha ne sAdhaka ko ina donoM se bacane kA nirdeza kiyA hai| (da) jIviyaM nAbhikaMkhejjA maraNaM nAvi patthae / 17 maraNapaDiyAra bhUyA esA evaM ca Na maraNanimittA jaha gaMDacheakiriA No AyavirAhaNArUpA / - uddhRta darzana aura cintana pR.536 18 zrI amara bhAratI mArca 1965 pR. 26 19 saMjamaheuM deho dhArijjai so kao u tadamAve / saMjama-phAinimittaM deha paripAlaNA iA // -- odhaniyukti 47

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samAdhimaraNa 40 20 zrIamarabhAratI mArca 1965 pR 26 tulanA kIjiye - visuddhimagga 11133 21 darzana aura cintana khaNDa 2 pR. 533-34 22 saMbhAvitasya cAkIrtimaraNAdatiricyate / -gItA 2034 23 paramasakhA mRtyu pR031 24 uddhRta paramasakhA mRtyu pR.26 25 pArzvanAtha kA cAturyAma dharma-bhUmikA 26 paramAsakhA mRtyu pR 19 27 pAzcAtya AcAra vijJAna kA AlocanAtmaka adhyayana pR. 273 28 paramasakhA mRtyu pR. 43 29 gItA 2 / 34 30 paramasakhA mRtyu pR. 43

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pAiya-saha-mahaNavo meM anupalabdha vasudevahiNDI kI zabdAvalI ke. Ara. candra yahA~ para vasudevahiNDI meM prayukta aise zabda didhe gaye haiM jinakA athavA jinake mUla dhAtu, upasarga sahita dhAtu, taddhita rUpa, samAsa-yukta rUpa yA nimna likhita artha-vizeSa kA pAjhya-saha-mahaNNavo meM ullekha nahIM huA hai| kucha aise bhI zabda haiM jinameM mAtra dhvanigata (speliMga kA) antara yA parivartana hai| airiya (5.9) = atireka yA atirikta = adhika [pAsama. aireya aisaMghaa (57.6) = atisaMdhaka = atisaMgrahakArI, lobhI, Thaga acchara (41.2) = AstR = bichaanaa| aNupavvaya (6.19) = anupravraj = sAtha meM dIkSA lenA aNuvaya (6.8) = anuvraja = anusaraNa karanA [pAsama. aNuvvaya] aNuvvAyaNa (62.5)= anuvAtana = anukUla pavana apaya (12.9) = apada = ayogya appaNiya (30.3) = AtmIya = svakIya [pAsama. appaNijja] abhisakkAra (29.1) - abhisatkAra = samAdara avakkhaDa (55.22) = avakSip(?) = sAmane pheMkakara bAdhA utpanna karanA avakhurAya (55.19) = avakSurAya = nIce kharoMcanA, khurA se khodanA AgAsatala (71.3) = AkAzatala = chata, agAsI - guja. AbhAsa (30.1) = abhyAsa = nikaTa [pAsama. abbhAsa] Ayariya (2819) = Ahata = sammAnita Arahaa (24.23) = Aheta = arhat saMbaMdhI ukkAya, ukkuya (65.7) = uchalanA, bikharanA ukkuThi (70.1)= utkRSTa = uttama, bahuta U~cA ucchara (45.11) = Akram = AkramaNa karanA [pAsama. utthara] uNaya (36.20) = avanata = jhukA huA [pAsama. oNaya] utthAya (71.13) = ut + sthAya = uDakara, Upara hokara upaggaha (10.11) = upagraha = puSTi, poSaNa [pAsama. uvaggaha] uppa (uppihii) (63.27) = utpat = uDanA [pAsama. uppaya] ummatti (51.3)%D unmattatA = pAgalapana uyara (55.20) = avatR = utaranA [pAsama, oara] uyAra (62.7) = avatAray = utAranA [pAsama. oyAra] urasa (55.16) = ava + rasa yA Aras = cillAnA ulaya (66.14) = avalaga = [galemeM] DAlanA, pahinAnA [pAsama. olaiya]

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ke. Ara. candra uloyaNa (11.78) = avalokana = gavAkSa [pAsama. oloyaNa] uvaiya (47.4) = avapatita = nIce utarA, avatIrNa [pAsama, ovazya] uvagijjhamANa (13.21) - upagRhNan = apanI tarapha Asakta karatA huA uvatappa (51.16) - upatarpay = khuza karanA uveha (5 3.9) = upekSu [saMDimovi] = pratIkSA karanA usAriya (55.5) = utsArita-dUra bhagA diyA (pAsama. ussAria] usuMbha (55.14) =ucchum (?) = mAranA, hAni pahu~cAnA [saMDimovi. zumbha ] UkhalI (44.18) udUkhalI = okhalI [pAsama. ukkhalI, okkhalI] ekkeka (7.2) =ekaikya = paraspara eka samAna [pAsama. ekkekkama orubhiya (46.14) = avaruddha = roka diyA khar3A kara diyA osovita (7.15) = avasvApita = nidrAdhIna kiyA gayA , [pAsama. osovaNI = avasvApanI] kaMDiyasAlA (62.1) nistuSaNazAlA kaThiNa (18.1) = kaThina-vastra kaNatita, kaNayata (64.27) = kvaNita, kvaNakita = sphurita, pulakita [pAsama. kaNi = sphuraNa] kaNayA (67.1) = kvaNakA = dhuMgharU kapoiya (62.16) = kapotaka = kabUtara kammii (23.18) = kasmiJcit = kisI eka meM kayavi (10.17) = kati + api = kitane hI pAsama. kaivi] kAyajala (33.8)-jalapakSI vizeSa keNaya (22.13) = kenacit = kisI eka se [pAsama. keNai] komuiya (9.23) = kaumudI = pUrNimA (pAsama - komuIj khaNa (11.28) = kSaNa = avasara, prasaMga gaNiyArI (70.17) = gaNeru = hastinI gihivAsa (12.12) = gRhavAsa gharasAra (31.19) = gRhasAra = ghara kI sArI sampatti ghippaMta (29.8) = gRhNan = pakaDatA huA [pAsama - gheppaMta] cammaDiM dAUga (50.18) = A~kha bacAkara, chetarIne - guja. cAusAla (73.1) = catuzzAla = cAroM tarapha kamaroM se yukta makAna [pAsama. cAussAlA] chuhamAra (33.6) = kSudhAmAra = bhUkhamarA DaharikA (11.7) = choTI (pAsapa. DahariyA, janma se 18 varSa taka kI lar3akI) NaharaNa (40.22)= bhitti khodane kA eka zastra mAigA (7.25) = nAyikA = le jAne vAlI

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vasudevahiNDI kI zabdAvalI Ni saNa (32.10) = nIrasa, rasarahita gisiTTha (44.5) = tAnI huI tavassiNI (60.19) = tapasvinI = asahAya, bicArI tavovahANa (12.11) = tapopadhAna = tapokarma [sUtrakR. tavoSahANa] dAriMgA (11.19) = dArikA = lar3akI (pAsama. dAriA] daMdaya (44.16) = eka prakAra kA jaMgalI jAnavara [saMDimovi. dundujala-kukkuTa] duddiNa (8.5) = durdina = sikta, vyApta dubhikkha (33.5) = durbhikSa = akAla dUsakUTI (64.11) = dUSyakUTI taMbU dhutti (4 3.5) = dhaurya-dhUrtatA nAsAvaMsaa (65.20) = nibhaDDa (42.26) = cora senApati ke sAthI yA naukara nidava(vya) (31.26) = nidravya = nirdhana nisiriya (60.16) = niHsRta = khisakA huA [pAsama. Nissaria] nebhaecha (48.12)-nirbha = tiraskAra karanA [pAsama. Nibbhaccha] pakhiva (10.3) = prakSipU = pheMkanA paccapAya (38.5) pratyapAya = kalaMka, cyuti, durgati paracugaccha (58.24) pratyudgaccha abhimukha jAnA [pAsama. paccuggacchaNayA-bhagavatI sU.] payoima (56.21) = pracodita = prerita, Age calAyA [pAsama. pacoia) paJcoviya (64.9) = prati+oviya = khacita, jaTita, vibhUSita [pAsama. othiya] paSTivokkha (65.12) - prati + upaskR = sajAnA, taiyAra karanA paNiyavADa (39.8) = paNyavATa = bAjAra, zarAbavADA [pAsama. paNiya] parabhavaNiyA (56.13) = parAbhavanikA = parAjitA [pAsama. paribhavaNa] paridaridda (61.28) = paridaridra = bahuta garIba parikhumbala (33.28) = paridurbala = ati durbala pariyaMda (11.28) = jhUlAnA, lorI gAnA pariyaMdaNaya (12.5) = lorI parivaDia (74.24) = parivarddhita = bar3hA huA parivia (7.18) = parivRta, parivIta = ghirA huA puttabhaMDa (73.17) = putramANDa = eka hI mAtA-pitA ke putra-putrI puracaraNa (52.21) eka tapazcaryA-vidhi purigchamilla (44.9) = paurastya = pUrva dizA sambandhI [pAsama. puracchimilla ] puSSabhAsi, puSvAbhAsi (58.20, 76.2) = pUrvabhASin = ziSTabhASI pUliA (7.27) = pUlikA = ghAsa kA bhArA yA pUlA [pAsama. pUla] baMbhaNI (31.7) = prAhANI bAkaraNi (63.17) mala pUrvaka kArya

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ke. Ara. candra bebaya (28.28) = bebe kI AvAja karanA bhaDavAya (55.28) = bhaTavAda = laDAkU vRtti bhattijjayA (12.1) = bhrAtRvya = bhatIjA bhikkhayA (47.27) = bhaikSyatA = bhikSA-prApti mattu (35.8) = mRtyu muTThia (44.5) = muSTika = talavAra kI mUTha rakkhi (67.5) = rakSin = pAlaka, daMta (65.9) = raNajhaNa kI AvAja karatA [pAsama. ruMda = mukhara, vAcAla] rutta (31.9) = ropita = boyA huA laiya (57.16) = nIta = liyA huA .. lippaNa (32.21) = lepana [pAsama. liMpaNa] leppaga (9.23) = lepaka, lepyaka = lepa karane vAlA loluyA (10.24) = lolupA, lolupatA = lubdhatA vayaNakAriyA (54.9) = vacanakArikA = sevikA, dAsI varaittaa (70.22) = varapitRka, varaNa karane vAlA vicchala (35.9) = dhonA, sApha karanA / vitaDDi (30.3) = vitardi = vedikA [pAsama. viaDDi vipaccaya (60.27) = vipratyaya = avizvAsa [pAsama. vippaccaya] vimaha (36.28) = muzkila [saMDimovi. vimad = ulajhana paidA honA] vocchaDa (44.18) = vi+ut +-chid-vinAza karanA [pAsama. vocchiMda] vomIsa (46.22) = vyAmizra 3 mizrita [pAsama. vimissa] saMpayatti (16.14) = saMpatti satthellaya (42.28) = sArthavAha (pAsama. sathillaya] samalla (43.16) = sAtha meM calanA samallAva (41.25) = lauTAnA sammatta (26.17) = samApta savattha (13.30) = sarvatra pAsama. samvattha] sirAroha (70.18) = zira-Aroha-mahAvata siria (38.18) =kuSTharogI sujjhoDia (32.23) = sujjha uDia-acchI taraha se jhADA huA sudhaMta (3.5) = sudhmAta = acchI taraha tapAyA huA suhAvaha (74.17) = sukhAvaha sukhadAyI nIce diye gaye zabda pAiyasaddamaNNavo meM pazcAt kAlIna graMthoM meM se udhata kiye gaye haiM jabaki unase pUrva ye zabda vasudevahiNDI meM bhI milate haiM / amejjha (9.27) = amedhya uinna (4.2) = avatIrNa..

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54 vasudevahiNDI kI zabdAvalI ukta (31 2) = utkrAnta ukkuTTha (28.24) utkruSTa udikkha (14.16) = udIkSa uvaraya (22.3) uparata ettia (31.19) = etAvat oloyaNaga (9.6) = avalokanaka ohAvaNA (21.17) -apabhAvanA kajhyAi (17.18) =kadAcit kisANu (16.12) = kRzAnu gihIa (3.29) gRhIta chubha (6.12) = kSip juvvaNa (19.6) = yovana Dola (23 9) = dohada tatti (31.7) % tRpti tattilla (31.7) = tRptimat . darida (30.24) = daridra devara (12.1) = dvivara dhAvI (27.12) = dhAtrI niccala (9.7) = nizcala niddhamma (22.12) = nirdharman nivvattiya (29.22) - nirvartita paccabhiyANiya (22.12) = pratyabhijJAta . pajjata (30.19) = paryanta pAsaNia (28.18) = sAkSI pUlaya (32.23) = pUlaka baMbhaNa (30.16) brAhmaNa bhAuga (22.3) = bhrAtRka bhAya (12.1) = bhrAtR mukkha (5.10) = mokSa viyAya (30.29) = vijanay vilaiya (66.26) = Upara le liyA vesara (15.18) = khaccara suNiya (30.4) = zruta vasudevahiNDI prathamakhaNDa, zrI AtmAnanda jaina sabhA, bhAvanagara, 1930. isa graMtha ke pRSTha naM. 1 se 76 taka prApta hone vAlI hI yaha zabdAvalI hai| pAsama=pAiyasaddamaNNavo; saMDimovi-saMskRta iMgaliza DikzanarI, moniyara viliyamsa isa saMgraha meM pro. bho. ja. sAMDesarA ke gujarAtI anuvAda kA bhI upayoga kiyA gayA hai, etadarya maiM samakA AbhArI hU~ /

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saMghapati khImacaMda rAsa (saM. 1487 meM bhaTanera se giranAra-zatrujaya yAtrA) - saMpA. agaracanda nAhaTA risahu namI alimayaha nivAso, neminAhu jiNavaru anu pAso / dai saraMti ati sumati ulhAso, bhaNisyauM saMghapati khImiga rAso // 1 // jaMbUdIvi bharahavara varakhitte, bhaTTanayari dhaNa-rayaNa-pavitte / rAju karai haMbIra naresaru, ariyaNa-maNa-tama-pUra-diNesaru // 2 // tattha asthi loDhA-kula-maMDaNu, vasuha-payaDDa micchatta-vihaMDaNu / mAlhau mahimAvaMta vakSANi, tasu saMbhavu kAlAgaru jANi // 3 // tasu aMgobhamu lakhamaNa sAho, jasu jiNadhammi adhika uchAho / lakhamaNa suta be anupama sAra, deU bhImaDa suguNa-bhaMDAra // 4 // agaNiya deU putta pavitta, suhaguru-caraNa kamala aNuratta / tIha paDhamu bhaNiya mAlAgaru, puva titya nami kiu bhavu maNaharu // 5 // bIu vanniu timu UdharaNu, khokharu tIu punaAvaraNu / mAlAgara-naMdaNu dhara dhannu, melAde-uyarihiM uvayannu // 6 // khImarAju khoNiyali pasiddhau, vinai viveki vicAri visuddha u / deva-tatti gurU-tatti vidittau, aNudiNu amala ayAri amittau / / 7 // udayavaMta UdharaNa taNUbhava, vihu pakvihiM nimmala zazi abhinava / / pahilau dhammadhIra dhaMnAgaru, vIjau mUmacaMdu matimanuharu // 8 // khokhara-putta pavitta payaMDu, bhIkhau bhuyatali bhaviakhaDo / bhImar3a-Agaju jhAMjhaNu dhIru, tAsu taNau salakhaNu vaDa vIro // 9 // khImarAja gharaNI dhara lacche, khImasirI sohai guNa-satthe / putta pavitta paMca upanna, punnapAla siripAlu ratanna // 10 // popau puNyavaMtu jANIjai, jagi jiNarAju rAya uvamIjaha / pAsacaMda caMdopama chAjai, bAlapaNai guNa garuar3i gAjai // 11 // mAccharu mUmacaMdra malhAro, rAmacaMdra bhIkhA-taNu sAro / / chAjU sohila salakhaNa putta, vannI naI gurUyaNa-paya-bhatta // 12 / / pariyariu ima nija parivAre, khImarAju sohai saMsAre / saMtinAhu siri siva-suhu-karae, tar3i-gotraja-uvasaga avaharae // 13 //

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56 agaracaMda nAhaTA / ghAta // puhavi payaDau puvi payaDa u mahima majjAya mayaraharu loDhA - kulihi~ manihANu mAlau pasiddhau kAlagaru tasu taNau tayaNu suyaNu lakhamaNu samiddhau deU saMbhava sukriya-nihi mAlau mahiyala- caMdu tasu naMdaNu salaNa lahai khImAgaru sANaMdu || 1 // prathama bhASA aha vaDa- gaccha muNiseharasUre, asuha nAbhi jasu nAsaI dUre / tAsu paTTi ujjoya-karo / siri siritilayasUri gaNaharo // gurU guNa chattIsaha bhaMDArI, pAva-paMka-pariharaNa- paro // 1 // re bhadderasUri vakhANi, raMjiya jiNi jaNa Agama-vANi / tasu paTTihiM puhavihiM payar3o / suguru muNI sarasUri vihIta jiNi raNi mayaNa- mahAbhaDa jItau / ratnaprabhasUri paTTi tasu // 2 // muNisarasUri-vaNi jiNa dhammu, khomacaMda Ayarai surammu sayala loya sohai suparo / anna- divasa citavas sucitte, vitthArau nimmala-kula- kitte, setuM Ujili jiNi namauM // 3 // vali nija pariyaNa-sya kAra maMtu, saMdhu sayala pUchiyau turaMtu; kari pasAu sahu sAvahauM / suhagura svamAsamaNu tara Apai, hiyai kamali suha bhAvaNa thApai; rAi haMbIra samANio || 4 || caudaha saha satyAsI varile, mAha ghavala paMcami guru harise; devAla siri saMti jiNu / pratiThiu pAvaharaNu suha-nilau, khImarAju saMghAhiva -tilau, kuMkuMtrI puri pAThavae // 5 // devarAju sAjaNa saMghavae, sAhaNu miva ruhaM (?) susaja havae; sahajarAju raNasIha taha / ghodhU hIra pamuha devAla, avara asaMkha huyA sijavAla: bAla rati rAsu rasihiM // 6 //

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57 saMghapati khImacaMda rAsa seNibaddha sijavAla calaMte, ati harasihiM khelA gvelate; suyaNa payakkhaNa saMcaraha / dehaDahari saMpattau jAma, saravara-tIri amAsyau tAma, cahudisi camarA tANiyai // 7 // sarasA pATaNa taNA mahaMta, jogiNipura narahaDaha turaMta; mADha sunAma mulatAna nayara / ucca ra Na samANa nivesa, perojAbAdaha suhavesa; pura hisAra sAvaya miliya // 8 // tihi ThAmaha aha dinnu payANau, rAuta AlhU kiu sammANau, dhammI savi mani gahagahiya / subhaTa save hayavari Aruhiya, apti-muggr-dhnnu-tomr-shiy| saMgha valAvaI saMcaraI // 9 // thalasamudu helai laghate, chappari caMdupahu paNamaMte, laDDaNu nayarihi saMti jiNu / nAgapurihiM chahi jiNahara deva, pUja mahAdhaja kari bahu seva, suhanivesi AvAsiyau // 10 // bahula iMgArasi phAguNa mAse, ravivAsari ANaMdi ulhAse; uccharaMgu ucchaliu jaNi / suguru muNIsarasUri suvisAle, khImacaMda-saMghAhiva-bhAle; tilaku kiyau teyaggalihiM // 11 // vAjaI karaDi paDaha kaMsAlA, gahira parihiM jhuNi gIya jhamAla; bhaTTa bhaNai chappaya sarasa / saMgha pUja ai vitthara karae, dANihi mAgaNaroru avaharae; kappar3a-kaNaya-kavAi ghaNi // 12 // sadaratha jImaNavAra visAla, supari sayala muNivara saMbhAla; khImasiri rahasAgalIya / lakkhI kappUrI vi suyAsaNi, AsIsaMti harakhi sovAsiNi; khImacaMda thiru hoha dhara // 13 //

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58 agaracanda nAhaTA bhaMDANai bhattaha bhayaharaNI, caDakuladevi sevi vara variNI; tAsu sesa sIsihi dharavi / / aha phalavadhipuri pAsu pasaMsiu, rUNa saMti Asopa nasiu, uvaesihi vadhamANu nami // 14 // maMDovari paNamiya paya pAsa, vIru mahevai pUra i Asa, rADadahi nami vIru jiNu / sAcaurihi saMpattau saMgho, vIru namI kiu pAya ulaMgho, nhavaNa vilevaNa pUja kare // 15 / / jiNahari ucchavu vAra savAra, raMgi pata nAcai kiri apachara, nhavau vIru ghiya kalasabhare / sadhaNu varai mAlA UghaTTa, kavva kavitta bhaNai bahu bhaTTa, jIrAvali Ni (3) Umahiya // 16 // ||ghaat / / aha saMghAhi sadhara suvicAra saMghAhivu suguNanidhi saMghu meli bhaTTaNayara hUMtau / nAgauri guri tilaka kiu saMghapUja ati sujasa pattau / sAcaurihi siri vIrajiNa bhuvaNihi nhavaNa visAla / iNi pari sadarathi bhujabalihiM bhir3i bhaMjiu kalikAlu // 1 // dvitIya bhASA ratanapurihiM solamau jiNiMdu paNamiu duha-haraNu jirAuli pahu pAsanAhu nirakhiu suha-karaNu trividha pradakSaNa trividhapUja trihukaraNa-saMjutto khImAgaru maNa-harasiyau dANi ghaNa jima varisaMto // 1 // mahA pUja dhaja anai sAra AvArIya bhaMDaI khImacaMdu saMghavai roru dUthiya jaNa khaMDai AvaDagari dhavali pAja helai ArUhae devalavADau dekhi saMghu hiyaDai gahagahae // 2 // vimaladaMDanAyaka-vihAri risahesarU namiyau Niga vasahI neminAhu ANadihi nhaviya u

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saMghapati khImacaMda rAsa pItalama u jhAjhaNa-vihAri marudevI-naMdaNu Agali haya Aruhi u bimala devI ANaMdaNu // 3 // vihu bhuvaNihi je jagati-mAhi deuliya jiNaMda te savi pUjiya pAvaharaNa pheDaNa duha-kaMda zrImAtA Agali viTTha risiya tirakkhI DUMgara-vivarihiM aMci devi arabuda mana harakhI // 4 // pUja avArI dhajA mAla anu iMdra mahocchava pamuha sukiya kiya khImacaMda saMdhAhivi nava nava sirIpAla parabatu manai bohithu bhimasIha cyAri mahAdhara sadharapaNai thApiyA abIha // 5 // bhAMDAriu popau payaMDu jiNiyau silahattho pacchevANu pArasu pasaMsi nAmihiM sukayattho acalesara vaNasiri visiha maMdAgiNi-pamuha saMgha-loya pikkhevi caliya revaigiri samuha // 6 // dhavalI vIru namaMti saMti jiNavara vIjoyA kolI puNi varakuli samiddhu ratanAgaru jovai / thIrAuddi sivarANi mAnu doghau saMghapatte tirivAr3ai jiNa namaiM saMghu cahu bhuvaNihi bhatte // 7 // jhaMjhUvAr3ai pAsu namiu siri kumaravihAra saMdhu umAhiu citti ghaNau bhaNi nemi kumAra vajjANai vadhamANu namI vaDhamANi pahUtau aMciu jiNavaru saMtinAhu vadhamANu saMjUtau // 8 // sAhelai nami vIru dhIru siridhArihiM AvaI khImacaMdu saMghapati bhatti saMghihi tahi pAvai meghu valAvai liyau sadhara AvAsiu khemi janaigaDhi jiNaharihiM bUDhu dakSiNa kari hemi // 9 // bheTiu tahi mahipAlu rANu appiu sammANu revayagiri ArUDi pAja saMghAhivu jANu neminAtha vajramai bibu nami daMDa-praNAmi pApu hari u gayaMdamaI kuMDi jali vimali sanAni // 10 // "

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agaracanda nAhaTA kalyANa bai trihu suThAmi nami jigavara biMba AinAhu pUjiyau saMghi seji paDibiMba // 11 // marudevI anu kavar3i jakkhu rAjala nirakhate rahanemI aMvA paloI avaloyaNi jaMte sAmi pajUnaha namI nemi jiNahari Avate mahApUja kari dei sudhaja dANihi varisaMte // 12 // anna bhavArI maMDi suthiru jasi jagatu bharate rAsa bhAsa khelA sucaMga raMgihiM nAcate mukalAvI jiNu sesa lei nija sIsa dharate vali jUnAgaDhi khImacaMdu cittihi harisaMte // 13 // maMgaLauri pahu pAsanAhu navapallava pUjiu / deva[pa]iNi sasipahu namevi maNi vaMchI pUjiu / / aMbika koDInAri namI dIvihi pahupAsA / anihi nhaviyau dhRtakalola maMgala-nivAso // 14 // mahuAI tArAmAihi cIra ghodhihiM nvkhNddo| jo kalikAlihi kapparukkhu duha-dalaNa payaMDo // vAlakaDi siri risahu vIru lami pAlItANai hiva kavi sevaja tisthurAu bahu buddhi vakhANai / / 15 / / ||ghaat // laghi duggama laMdhi duggama garuya suvisAla girimAla avaloya vaNa-sariya-kUma-ArAma-mahu (?)-gaDha uttaMga aba caMgatara nara aNega joiya sudiDha maDha girigaruaI giranAri caDhe neminAhu paNamaMti khomAgaru saMghapati ima nija bhavu saphala karaMti // tRtIya bhASA giri kaDaNihi nami nemi jiNu mAlhaMtaDe para viNi lei vizrAmu / suNi0 Agali maiMgali Aruhiya mA0 marudeviya abhirAma ||1 // su. aMci saMti anu ajiya jiNu mA0 adabuda Adi praNAmu / su0 kavaDila raMgi 'vadhAviyau mA0 jasu ati ghaNu guNagrAma // 2 //

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saMghapati khImacaMda rAsa aNupamasari jali kalasa bhare mA0 pahutau pauli pravesi / / nayaNa bhariya ANaMda jale mA0 tilakha toraNaha nivesi // 3 // pAuDiAlai ArUhavi mA0 jagapati jiNu nirakhei / khImacaMdu saMghAhiva e mA0 daMDa-praNAma karei // 4 // caMdani mRgamadi kuMkumihiM mA0 pUjai jiNavaru bhAi / kusumamALa kisaNAgarihiM mA0 soha huai jiNa kAi / / 5 / / rAiNi rukhu vadhAri kare mA0 mani dhari ati ucchAhu / karavi avAriya dei dhaja mA0 mukalAvI jiNanAhu // 6 // mukalAvaNa mAgaNa jaNaha mA0 parisae sovanadhAra / vAI caMpesaru avayariu rA. sevaka deha siMgAra // 7 // lalatAsara-taDi Aviyau mA0 davaDiu dUsamakAlu / valahI vali AvAsiyau mA. saMdhAhivu su visAlu // 8 // dhaMdhUkai jiNa vIru thuNi mA0 jhajhUvAr3ai / ......................................... ............ // 9 // nAgAvAr3au niraviyau mA0 nija kittihiM dhavalaMtu / chaDihi payANihi saMghapate mA0 bhaTTanayari saMpatu // 10 // su0 motIyaca uka pUrAviyau e mA0 ghari ghari vaMduravAla pUnakalasa huu sAmuhau mA0 gIya jhuNi vara mAla // 11 // DhAlai camara catura avala mA0 bAjai vAditra raMgi / pahirAviu saMghAhivai mA0 rAi hamIri sucaMgi // 12 // saMdhapUja vitthari kara e mA0 harasiu zrAvaya lou / jaya jayakAra samucchali u mA0 lohA-kulihu ujou // 13 // su0 jA thiru mahiyali meru gire mA0 gayaNihiM diNayaru jAma khImacaMdu pariyaNa sahiu mA. thiru huu mahiyali tAma // 14 / / sAsaNadevi sAnidhu karae mA0 rau duri 3 vaDi maaii| khImAgaru thirudhara jayau mA0 sau naMdaNasyauM bhAI // 15 // // iti zrI saMghapati khImacaMda rAsaH ||chH||

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agaracanda nAhaTA atizaya-nivAsa RSabha, neminAtha aura pArzva jinezvarako namana karake kavi khImacaMda saMghapati kA rAsa kahatA hai| bharatakSetra meM bhaTTanayara meM haMbIra narezvara rAjya karatA hai| vahA~ mithyAtva-nAzaka loDhAkula-maMDaNa mAlhau, usake putra kAlAgara ke aMgaja lakhamaNasAha jaina dharma meM utsAha vAlA thaa| usake deU aura bhImar3a do putra hue| deU ke prathama putra mAlAgara ne pUrva ke tIrtho ko namana kara bhava saphala kiyA / dUsarA UdharaNa aura tIsarA khokhara puNyAtmA huA / mAlAgara kI patnI melAde kI kukSI se utpanna khImarAja pRthvItala prasiddha, vinaya-viveka-vicAra-vAna aura deva-guru dharma meM rasa tathA amala AcAra meM aharniza nirbhaya hai| UdharaNa ke ubhaya-pakSa-nirmala, dharmAtmA dhanAgara aura mUmacaMda do putra hue / khokhara kA putra bhIkhau bhI pavitra bhAvanA vAlA thaa| bhImar3a kA putra jhAMjhaNa, tatputra salakhaNa huA / khImarAja kI guNavAna patnI khImasirI ke 1 puNyapAla 2 zrIpAla 3 popau 4 jiNarAja 5 pAsacaMda nAmaka pAMca putra hue| mUmacaMda kA putra mAchara, bhIkhA kA putra rAmacaMdra aura salakhaNa ke putra chAjU va sohila the / isa prakAra khImarAja apane parivAra yukta suzobhita hai| bhagavAna zAMtinAtha ziva sukha karane vAle aura gotrajA devI upasargoM kA nivAraNa karanevAlI hai / vaDagaccha meM munizekhara-sUri-zrItilakasUri-bhadrezvara sari, tatpaTTe munIzvarasUri aura unake paTTadhara ratnaprabhasUri haiM / munIzvara-sUri ke vacanoM se khImacaMda jaina dharma ke AcAroM kA cArutayA pAlana karatA thA / eka dina khImacaMda ne socA, 'zatru jaya giranAra kI yAtrA karUM jisase nirmala kula kIrti kA vistAra ho / ' usane apane parijanoM se maMtraNA karake sadguru ko khamAsamaNa pUrvaka hArdika bhAvanA batalAI aura rAya haMbIra kI sasammAna AjJA prAsa kara, saM. 1487 mitI mAgha zukla 5 guruvAra ko devAlaya meM zAntinAtha bhagavAna ko pratiSThApita kara nagaroM meM saMghapati khImarAjane kuMkuma patrikAe~ prasArita kii| devarAja, sAjana, saMghapati, sahasarAja, raNasIha, dhodhU , hIra, devala Adi agaNita logoM ke zreNibaddha sijavAloM ne saMgha prayANa kiyA / jinabhaktirata logoM dvArA prekSaNIya rIti se saMgha dehaDahara pahuMcA / sarovara ke taTa para DerA tabU lage / sarasA, jogiNipura (dillI), narahaDa, sunAmagar3ha, mulatAna, ucca, sammANA, perojAbAda hisAra Adi ke zrAvaka A mile / rAuta AlhU sammAnita prayANa karake cale / tIra, talavAra, mudradhArI azvArohI subhaTa loga saMgha ke sAtha saMcalita the / thalasamudra ko sahaja meM ulaMghana kara chApara Aye, caMdraprabha bhagavAna ko vaMdana kara, laDDaNu (lADanU) nagara meM zAntinAtha prabhu ke darzana kiye / phira kramazaH nAgapura (nAgaura) pahucakara chaH jinAlayoM meM pUjA aura mahAdhvajAropa kiyA / mitI phAlguna zukla 11 ravivAra ke dina ullAsapUrNa vAtAvaraNa meM sadguru zrI munIzvarasUri ne khImacaMda ke saMghapati-tilaka kiyA / nAnA prakAra ke vAjita baje, vistAra se saMghapUjA huI, yAcakoM ko svarNa, vastra pozAka se saMtuSTa kiyA / jImaNavAra vizAlarUpa meM hote the / khImasirI vihAra karate muniyoM kI sAra saMbhAla rakhatI thii| lakkhI aura kapUrI donoM bahina-suhAsaniye khImacaMda ko AzISa detI thii| bhaMDANai meM bar3akuladevI kI sevA kara usakI sesa-prAsAda sirodhArya kara phalavadhi pArzvanAtha, rUNa va Asopa meM zAMtinAtha, uvaesa (osiyAM) meM varddhamAna svAmI ko namaskAra kiyA / maMDovara meM pArzvanAtha, mehavara meM vIra prabhu, rADadraha meM tathA sAcaura meM pahuMca kara vIra prabhu kI yAtrA kI / vahA~ nhavaNa, vilepana aura pUjana kara ghRta-kalazoM se abhiSeka Adi vividha

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saMghapati khImacaMda rAsa 63 utsava kie / ratanapura meM zAMtinAtha aura jIrAula meM pArzvanAtha bhagavAna ke mahAdhvajAropa kara rakhImacaMda saMghapati aneka dukhiyoM kA kaSTa nivAraNa karate hue AbU giri para pahuMce / vahA~ devalavAr3a meM vimala daNDanAyaka ke vihAra meM RSabhadeva, lUNaga-vasahI meM neminAtha aura jhAjhaNa-vihAra meM pittalamaya AdIzvara bhagavAna kI yAtrA kI / mandira ke Age vimala azvArUr3ha hai tathA donoM maMdiroM kI jagatI meM devakulikAoM kI pUjA kI, zrI mAtA, viRSi kA nirIkSaNa kiyA, DuMgara ke vivara meM arbuda devI kI arcA karake pUjA, dhvajAroha aura indramahotsava Adi nAnA utsava karake saMghapati khImacaMdane 1 zrIpAla 2 parvata 3 bohitha aura 4 bhImasiMha ko saMgha ke mahAghara sthApita kie / bhaMDArI popau, jiNiyau, silahastha aura pArasa ko saMgha ke pacchevANu ( pRSTharakSaka) banAe / acalezvara, vaziSTa, mandAkinI Adi sthAnoM kA avalokana kara saMgha ne raivatagiri kI ora prayANa kiyA / dhavalI meM vIraprabhu, bIjoya meM zAntinAtha, kolI, varakuli, zrIrAudda, sivarANa, tirivAja, kramazaH jAkara saMghane cAra jinAlayoM ko bhakti pUrvaka vaMdana kiyA / saMvADA meM kumAravihAra sthita pArzvanAtha ko vaMdana kara, neminAthaprabhu ke darzanoM kI prabala bhAvanA se saMgha agrasara hokara vajjANA, vaDhavANa, jAkara zAMtinAtha va varddhamAna tathA sAhelaya (sAyalA ) meM vIra namana kara sighara Aye / khImacaMda saMghapati ne yahA~ megha ko valAvu liyA / jUnAgar3ha pahuMcakara saMghapati ne dakSiNa kara se hema vRSTi kI / rANA mahIpAla se bheMTa kara sammAnita huA / raivatagiri kI pAja caDhakara neminAtha prabhu ke vajramaya bimba ke praNAma kiyA / aura gajendrapada kuMDa meM snAna kiyA / tInoM kalyANaka sthAnoM meM jinezvara bimboM ko namana kara, zatruJjayAvatAra maMdira meM AdinAtha, marudevI, kavar3ayakSa kA vandana kara, rAjula - rahanemi guphA, abhcAzikhara, avaloyaNa zikhara jAte, zAmba - pradyumna zikhara kI yAtrA kara nemijinagRha Aye / mahAdhvajAropaNa, dAna-punya, avArita satra, rAsa bhAsa nRtyAdi bhakti kara vApasa jUnAgaDha Aye / phira maMgalaura meM navapallava pArzvanAtha, darzana kara dIva devapaTTaNa ( devakA pATaNa ) meM caMdraprabha ko namana kara, koDInAra meM aMbikA baMdara, UnA aaye| ghRtakallola, mahuA, tArAjhaya ( talAjA ) aura ghoghA meM navakhaNDa pArzvanAtha, kakara vAlUMkaDa meM RRSamadeva - mahAvIra ko vaMdana karake saMgha pAlItAnA pahu~cA / mahAtIrtha zatruMjaya girirAja para car3hate prathama neminAtha prabhu ke darzana kara maiMgala (hAthI) - Arohita marUdevI mAtA ko baMdanakara, ajita-zAMti, adabuda AdIzvara, kavar3a yakSa ko badhAyA / phira anupama sarovara ke jala kalaza bhara ke pauli praveza kiyA / bhakti-sikta harSAzrupUrNa nayanoM se tilakha toraNa aura pAur3iAlai ArohaNakara jagatpati jinezvara AdinAtha ke darzana kie, | puSpamAlA aura kRSNAgaru saMghapati khImacaMda ne kuMkuma caMdana kastUrI se bhAvapUrvaka pUjA arpaNa kara jina bhakti kI rAyaNa rUkha ko badhAyA / avArita satra dekara dhvAjAropa kiyA aura vidA hote samaya svarNa-vRSTidvArA yAcakoM ko saMtuSTa kiyA / phira lalatAsara ke taTa para Aye / pAlItAnA se valahI hote hue dhaMdhUkA Akara vIra prabhu kI stavanA kI / jhajhavADA, nAgAvAr3A hote hue kramazaH chaDihi zIghra prayANa dvArA bhaTanera Aye / ghara ghara meM baMdaravAla motiyoM se cauka pUrA gayA, puNyakalaza lekara gIta gAte hue vAjitroM ke sAtha saMghapati kA svAgata huA / rAya hamIra ko saMghapati ne paharAvaNI dI / sarvatra harSa huA, loDhA kula ko udyota karane vAlA saMghapati khImacaMda zAsanadevI ke sAnidhya se cirakAla jayavaMta rahe / sajAe,

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REVIEWS / svAdhyAya ) jaina nyAya kA vikAsa-muni nathamala, jaina vidyA anuzIlana kendra, rAjasthAna vizva vidyAlaya, jayapura, I. 1977, mUlya 2000 / muni zrI nathamalajIne rAjasthAna vizva vidyAlaya meM jaina vidyA anuzIlana kendra meM jo jaina nyAya ke viSaya meM vyAkhyAna diye ve yahA~ saMkalita haiN| saMpAdana munizrI dulaharAjane kiyA hai| jaina nyAya ke viSaya meM saMkSepa meM Avazyaka pUrI sAmagrI ina vyAkhyAnoM meM dI gaI haiM / svataMtra vicAraka ke rUpa meM bhI munizrI ne apane vicAra isameM diye haiM / uparAMta pustaka ke aMta meM jaina dArzanikoM kI sUci saMkSipta paricaya ke sAtha dI huI hai / uparAMta zabda sUcI bhI hai / viSaya nirUpaNa meM khaTakanevAlI bAta yaha hai ki Agamayuga' ke jaina nyAya kI carcA meM jo bhagavatI Adi ke avataraNa hone cAhie unakA upayoga darzanayuga ke jaina nyAya meM kiyA gayA hai / aura aisI bhI carcA Agamayuga ke jaina darzana meM kI hai jo vastutaH darzana yuga kI hai| isa dRSTi se dArzanika vikAsa kI prakriyA ucita rUpa meM vAcaka se samakSa AtI nahIM / vyAkhyAtA kI vicAraNA kI maulikatA aura spaSTatA prazaMsAyogya hai / aura viSaya kA pratipAdana jainanyAya kI jAnakArI dene meM pUrI kSamatA rakhatA hai / saMkSepa meM jainanyAya ke sabhI viSayoM kI carcA 131 pRSThoM meM karanA AsAna nahIM hai, kintu isameM vyAkhyAtA saphala hue haiM aura jainadarzana jAnane kA yaha eka acchA sAdhana upasthita huA hai / isake lie vyAkhyAtA aura rAjasthAna vizvavidyAlaya dhanyavAdAI haiM / daLasukha mAlavaNiyA tattvArthasUtra, paM. sukhalAlajI kRta vivecana, gUjarAta vidyApITha, amadAvAda, caturtha AvRtti, I. 1977, mU. 2000 paM. sukhalAla jI kRta tattvArtha kA gujarAtI vivecana kaI varSoM se samApta thA / ataeva yaha usakI cothI AvRtti vidyApITha ne prakAzita kara dI hai| isameM tattvArtha kI hindI kI dUsarI AvRtti meM jo naI bAta baDhAI gaI thI usakA tathA kumArI sujUko ohirAne tattvArtha sUtra ke mUla pATha ke viSaya meM jo lekha likhA thA usakA gujarAtI anuvAda bhI de diyA gayA hai| dalasukha mAlavaNiyA tattvArthasUtra paM. sukhalAla jI kRta hindI meM vivecana, pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI 5, I. 1976, m0 10=00 / tattvArtha ke hindI vivecana kI yaha tIsarI AvRtti hai| isameM bhI kumArI AhirA ke lekhakA hindI anuvAda mudrita hai dalasukha mAlavaNiyA AyAraMgasuttaM saM* muni jambU vijaya, zrI mahAvIra jaina vidyAlaya, baMbaI I. 1977, mU040%200

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Reviews jainAgamagranthamAlA granthAMkA-2 meM prakAzita yaha grantha aneka hastapratI kA Azraya lekara atyaMta parizrama pUrvaka saMgadita kiyA gayA hai / mahattvapUrNa TippaNiyoM se alaMkRta yaha grantha vidvAnoM meM AdarasAtra banegA / aMga meM zabda sUvo dI gaI hai-isase grantha kI upayogitA aura bhI baDha dalasukha mAlavaNiyA Shrimaj Jayacarya A spiritual Apostle, Sampalmal Bhandari, Published by the author, Jodhpur, 1976, Rs. 15 Out of 230 pages actual life of Shri Jayacarya, the fourth 'pontiff of Terapantha begins at page no. 81. In the introductory pages the tenets of Jainism such as Ahimsa, Karma and yyadvada are discussed. As regards Ahimsa and daya the view point of the Terapantha Jaina sect is discussed in detail. Jayacarya's original name was Jeetmalji and he became a monk at the age of nine in V.S. 1869 and so the author talks of this event as mystery because it is beyond our understanding that how a boy of that age can have the understanding of the mundane world and the soul power (ch. III) etc. The author has tried to solve this problem by giving some example of the persons such as Dhruva, Hemacandra and others; but we are not sure of their understanding of the problems of this world and thereby renouncing this world. There may be influnces other than the understanding of their own. After proper study and training of the life as a monk in V. S. 1908 he became the fourth pontiff of the Terapantha (p. 119 ) (This date is given as V. S. 1906 on page no 132 ). He is responsible for establishment of the control of the Acarya on all the monks to be initiated in the sect, and on all the property such as books or mss. etc. to re nain with the sangha, no individual monk can have his own books or mss. etc. He is also responsible for creating new literature for use of the monks by copying old inss. and also by pro. ducing the new treatises. He was the first to learn Sanskrit and introduced the study of Sanskrit in Terapantha. And thus new image of the sangha was created by him,

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66 Reviews The author has given information of the monks and nuns and also of the Sravaka and Sravikas of his times, Jayacarya died in V. S. 1938, Dalsukh Malvania dasaveyAliyasuttaM, uttarajjhayaNAIM AvarasayasuttaM caH saM0 muni puNyavijayajI tathA paM. amRtalAla bhojaka, jainAgamagranthamAlA, naM. 15, mahAvIra jaina vidyAlaya, baMbaI, mu05000 / ina tInoM granthoM kI praziSTa vAcanA aneka hasta pratoM ke AdhAra para taiyAra kI gaI hai / dazavaikAlika aura AvazyakakA saMpAdana pU. muni zrI puNyavijaya jI ne kiyA hai aura uttarAdhyayana kA saMpAdana paM. amRtalAla ne kiyA haiN| vizAla zabda sUco isakI vizeSatA hai / tathA pAThAntaroM kI carcA bhI vistAra se kI gaI hai / dalasukha mAlavaNiyA rAjasthAna kA jaina sAhityaH saMpAdaka maMDala - zrI agaracaMda nAhaTA, Do, narendra bhAnAvata, Do. kastUracaMda kAsalIvAla, Do. mulacaMda seThiyA tathA mahopAdhyAya vinayasAgaraH prakAzaka - zrI devendrarAja mehatA, saciva, prAkRta bhAratI, jayapura, 1977 mU0 30=00 | rAjasthAna sarakAra dvArA gaThita bha. mahAvIra 2500vA~ nirvANa mahotsava samiti dvArA sAhitya prakAzana yojanA ke antargata isa pustaka kA prakAzana huA hai / yadyapi anthanAma " rAjasthAna kA jaina sAhitya" hai tathApi kevala rAjasthAna meM hI nirmita jaina sAhitya kA paricaya diyA hai aisI bAta nahIM hai / kahA jA sakatA hai ki samagrarUpase jaina sAhitya kA paricaya dene kA yaha eka acchA prayAsa hai| isameM vidvAna lekhakoM ne prAkRta jaina sAhitya, saMskRta jaina sAhitya, apabhraMza jaina sAhitya, rAjasthAna jaina sAhitya aura hindI jaina sAhitya kA paricaya diyA gayA hai / itanA hI nahIM pariziSTo meM rAjasthAna kA jaina loka sAhitya, rAjasthAna ke jaina grantha saMgrahAlaya, rAjasthAna ke jaina zilAlekha, jaina lekhana kalA jaise viSayoM kA sanniveza tajjJoM dvArA huA hai / aMta meM granthoM kI, vyakti aura granthakAroM kI tathA grAma-nagaroM kI sUciyA~ dI gaI hai jo grantha kI mUlyavattA ko baDhAtI hai / dalasukha mAlavaNiyA Kalpasutta with Hindi Tra. by Mahopadhyaya Vinayasagar who is also the Editor of this volume, Eng tr. by Dr. Mukunda Lath and notes of paintings by Dr. (Smt.) Chandramani Singh. Published by Shri D. R. Mehta, secretary, Prakrit Bharati, Jaipur, 1977, price Rs. 125. Prakrit Bharati should be given credit for reproducing 36 illustrations in original colours from the ms, copied in V, S,

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Reviews 1563 preserved in Rajasthan Pracyavidya Pratisthana, Jodhpur No. 5354. The Introduction by Shri Vinaya Sagar gives information about not only all the commentaries on Kalp.1-atra but also of the printed editions of the saine, Dalsukh Malvania A Dictionary of the Vedic Rituals based on the Srauta and Grhya Sutras, by Chitrabhanu Sen, published by Concept Publishing House, Delhi, pp. 30+172, 2 plates, 9 plans, price Rs. 100- $20 The work under review is a dictionary of the terms pertaining to the Srauta and Grhya rites. It is divided into two sections, Srauta and Gehya. It enlists and explains nearly 2000 terms. The author does not claim it to be exhaustive. But he has made every attempt to include all significant terms, The author gives not only the bare meaning of terms but also their application in public as well as domestic rites. Explanations of the terms pertaining to domestic rites are interesting as they throw light on social customs and secular beliefs. While explaining the term 3728747, the author writes: 'rite of collecting bones, done after the 10:h tithi from the death or on a tithi with an odd number, of the dark fortnight; collec. ted in urns having male or female sex marks according to the sex of the deceased. The performers go round the cremation spot three times in prasavya direction, and sprinkle milk mixed with water on it with a sami branch; gathering begins with the feet first, head last; bones are purified with a winnowing basket, and the urn is put into a pit; a lid is placed over the urn ( kumbha ) ; without looking back they go away and bathe in water and perform a Sraddha. Asv Gr. IV. 5'. Under falta term the explanation given is: 'the three nights during which the newly married couple should refrain from sexual intercourse ( brahmacarya ), though they are to sleep together on the same bed on ground ( adhahsayya, q. v. ) the sleeping place being interposed by a staff ( danda) of udumbara) wood, anointed with perfumes and wrapped round

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68 with a garment or thread; the staff is removed on the 4th ni. ght with appropriate mantras. ApGr. VIII. 8-10'. The explantion of the term 3 is: 'a chariot with a seat, drawn by cows, used for carrying a dead body'. Reviews The author has his own comments at places. Under the term af he comments that the preference for the child marriage is obviously a later development, otherwise the faaaa becomes redundant. Thus this dictionary will certainly help scholars understand the exact purport of the term, its different usages, its correlation with other cognate concepts and its sacrificial or social significance. The author evinces his humility and honesty by acknowledging that he has drawn upon the excellent dictionary of Louis Renou: Vocabuloire du rituel vedique. The Introduction to the dictionary is illuminating and revealing. It shows how the sacrifice which was the centre and source of social activity in ancient India gradually lost all its significance in the context of society. It bec. me meaningless monotonous performance. The mantras employed in the sacrificial ritual lost the accents and consequently meaning also. The author writes: "The sacrifice once represented the social activity of worshippers. It was a web of practices, emanating from the social thinking and emphasizing particular aspects of life. But with the decay of the society and the change in the social life the sacrifice, in abstraction, drifted to its natural death. " The value of the dictionary is enhanced by the photographs of the sacrificial implements and utensils as also by the plans of the sacrificial arena showing the position of the sacrificer, priests, the sacrificial utensils and materials. The work is a valuable addition to the existing literature on the vedic rituals and the domestic rites. Nagin J. Shah

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Der Kathakosa : Text und Ubersetzung mit bibliographischen Anmerkungen by Ingeberg Hoffmanu, Munchen, 1974 C. H. Tawney's English translation of an annoymous Kathakosa (1895) has been frequently used by students of Indian narrative literature, but original Sanskrit text did not become available till Jagdishlal Shastri published it in 1942. Shastri's text, besides being based on two very late Mss. only, is full of nistakes. For the text in the work under review, the editor has used four Mss., two of which were from the Mss. collection of the L. D. Institute of Indology. The text is carefully prepared and so far as the Sanskrit portion is concerned it can be taken as satisfactory on the whole. Only the non-Sanskrit verse passages contain numerous errors, which shall have to be removed with the help of better Mss. materials and the comparative data pertaining to the tales. In the German translation the editor has pointed out numerous places where Tawney's rendering was incorrect. Exegetical and explanatory notes add to the value of the edition. The Sanskrit language of the work is typical of late Jain narrative works : a kind of substandard, popular Sanskrit (usually called Jain Sanskrit) which was considerably influenced by Prakrit, Apabliramsa and contemporary New Indo-Aryan dialects. We offer here our observations on a few doubtful or disputable interpretations, p. 5 1.8 : lavai vijjula gayane - Here lavai is interpreted following PSM. (=Pajasaddamahalinavo). But Sheth lias recorded the only occurence of the verb from the Suryaprajnapti (ie. Candraprajnapti), Pahuda 20, where it is transitive (te no vijjum lavanti, no asaniri lavamti etc.), while here it is intransitive. Most probably it is a wrong reading for khivai, which is characteriscally used to mean 'flashing of lightning (Samdesarasaka 140 : airavai gayaai khivamtiyai; also at 141: Turner's Indo-Aryan Languages, nos. 3682-84, where we find several derivatives in Sindhi and Panjabi). The verse adavihi etc. - It derives from some pre-Kumarapalapratibodha source for the Devapalakatha. It is also found in the version (called Dhanya-kathanaka) contained in Devacandra-suri's commentary on the Mulasuddhi-prakarana! of Pradyumna-suri (p. 79). The commentary was written in 1. Mulakuddhi-prakarana Vol. 1, ed. by pt. A.M. Bhojak, Prakrit Text Society Series, 15, 1971 p. 11

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Reviews p. 439 1089-1090 A.D. vuha is possibly a wrong reading for vudha 'moved, stretched'. to vi na vudha hattha--'even then, the hands did not stretch'. kavvadia (or kabadiya) means 'a wood-cutter.' It is preserved as kabadi in Old and Modern Gujarati. p. 75 : The verse piyara - etc. - dimbhadai is seems to be a corrup tion of davvadai (Sukasaptati). ku ku is a reiteration of ku 'who ?. dugu dugu karei means possibly 'enjoy or show off' p. 335 : The verse jam dullahu etc. - The text as constituted here is metrically defective. sajana, ahitthiu, puvvajju yield better meaning and improve the metre. last line-giranara (Girnar) is the current naine of the hill in Gujarati. So also gupha (note 3, p. 508) is commonly shared by Gujarati and Hindi. p. 485 1.18: The Kumarapalapratibodha expression vayamutto is probably a corruption of vayabhutto i.e. vata--bhuktah 'afilicated by Vata i.e. unmattah'. p. 540 : note - The expression dodhaka in the text is a Sanskritiza tion of dohaka i.e. doha. In the introduction the editor has indicated from Jain and non-Jain sources numerous parallels to the narratives of the Kathakosa. Eight Kathas have very close correspondences in the Kumarapalapratibodha : they can be regarded almost as Sanskrit translations of the corresponding Prakrit tales The editor says she could not find any parallel to the sixth tale. But it is nothing but an abridged version of thc tale of Kapila given in e.g. Nemicandra's commentary on the eighth chapter of the Uttaradhyayana. For a comparative study of different versions and parallells of the tale of Aramasoblia (no. 18) Hiralal Jain's Sugandhadasami Katha (1966) is indispensable. The carliest version of the Aramasobha is found in Devendras uri's commmentary on the Mulasuddhi. Samghatilaka's version in the Sam yakivasaptati commentary is obviously an adaptation of Devendra's version and the Kathakosa version too seems to be a Sanskrit abridgement of the same. The different versions of the tale of Sanatkumara (no. 10) have been studied by this reviewer (Sanatukumaru cariya, L. D. Series No. 42, 1974, Gujarati Introduction, pp. 3-13); a short English version of this was published in, Contribution of Jainisin to Indian Culture (ed. R. C. Dwivedi, 1975) (pp. 26-29). The editor is to be complimented for making available, with original text and careful translation, an in teresting collection of Jaina narratives and for contributing a useful comparative note on the same, H. C. Bhayani

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OBITUARY Pandit Sukhlalji Pandit (Dr.) Sukhlalji Sanghavi, an eminent Indologist and great thinker, expired on 2nd March, 1978. Indology has suffered an irrepairable loss. Pandit Sukhlalji has doininated the world of Indian philosophy and religion for the last sixty years and more by his deep scholarship and noble personality. He had rendered a progressive, purposeful and fruitful contribution to the wealth of human thought. His wide and varied and deep scholarship is reminiscent of Rsis of old. He was free from all sorts of dogmatism of sectarianism. His thoughts were not bound by any narrowness as he was always used to view things in historical perspective following strictly pure l'eason and rationalism. His simplicity of living, his nobility of thinking, his sensitivity to all aspects of a problem and his indefatigable persistence in the search of truth were exemplary. He was a scholar, a teacher and even a preacher embodying in himself the best of their qualities; and he was all along struggling to educate the society round about him. Above all he was a teacher par excellence. He payed so much heed to the thoughts of the alround well-being of his pupils. He was never satisfied with the superficial knowledge of his students, but always insisted on their acquiring thoroughness of the subject, himself helping them as far as possible in every way, even arranging for pecunary help, Born on 8-12-1880 in a Jaina Sthanakavasi family in a small village Limli in Surendranagar District, Saurasltra, he lost both the eyes at the age of sixteen owing to a virulent type of small-pox. He left the idea of marriage and remained naisthika brahmacart throughout his life. His real education began after his unfortunate blindness. He had a genuine love for learning. He went to Benares at the age of eighteen. There he studied Nyaya under the Late Mm. Pt. Vamacarana Bhattacharya. For the study of Navya Nyaya he travelled to Mithila whera he found a truie teacher of Navya Nyaya in Mni. Pandit Balakrishna Mishra. Aster acquiring knowledge of Navya Nyaya he came back to Benaras, and here for some years he studied different branches of Sanskrit philosophy and literature. From Benaras he went to Agra. There he engaged himself in editing, with Hindi translation and annotation as well as his own valuable introductions some highly interesting religious and philosophical books, such as Pancapratik 1 mana, Karmagranthas, Yogadarsana and Yogavimsika. In 1922 "he was in did to join Gujarat Vidyapitli, Ahmedabad. So from Agra he

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Obituary eame back to Gujarat. He was appointed a Professor of Indian Philosophy In the Puratattvaniandira of the Gujarat Vidyapith or the National University established by Mahatma Gandhi. He undertook and conipleted a tremendous task of critically cditing a voluminous work, covering not less than 900 pages, of Abhayadeva's commentary on the Sanmatitarka of Siddhasena Divakara. The work was so stupendous that he had to devote nearly eight years to it. This was a miracle perfornied by a completely blind nian. After the completion of the work, Gandhiji advised him to take rest for one year, From Gujarat he went to Benaras Hindu University in 1933, being appointed there as Professor of Jaina Philosophy and retired volunatarily from service in 1944. During this time he wrote and edited a number of valuable works in Sankrit, Hindi and Gujarati. His commentary and translation work both in Gujarati and Hindi of Tattvarthasutra are most important for those who desire to understand the real significance of the text in clear and lucid language elucidating all the knotty points in the work. The introductions to his editions of the Jnanabindu and Pramanamimamsa are real contributions to Sanskrit logical works. His edition of Tattvopaplavasimha of Jayarisi Bhatta in the Gaek wad's Oriental Series deserves to be specially mentioned as it is the systematic work from the Carvaka point of view refuting all the different Indian philosophical systems, He edited in the same series Dharmakirti's Hetubindu along with Arcata's commentary and Durv:ka Misra's Sub-commentary. After voluntary retirement from BHU in 1944 he gave his services to Bharatiya Vidyabhavan, Bombay. In 1947 at last he came to Ahmedabad and joined B. J. Institute of Research and Learning, as an Hon. Professor. He was an academic adviser of the L. D. Institute of Indology, Ahmedabad Distinctions and Honours Disu In 1947 he was awarded Vijayadharms uri Jaina Sahitya Gold Medal by Shri Yashovijaya Granthamala, Bliavnagar, for his distinct contribution to Jaina Literature. He was elected President of the Prakrit and Jainism section of the 16th session of All India Oriental Conference which met in Lucknow in 1951. In 1955 he delivered a series of three lectures on Adhyatmavicarana' in Shri Popatlal Hemachand Adhyatma Vyakhyana Mala under the auspices of Gujarat Vidyasabha, Ahmedabad. In 1956 he was awarded the Gandhi prize of Rs. 1501 by Vardha Rashtrabhasha Prachara Samiti for his contribution to philosophical and spiritual literature in Hindi,

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Obituary He delivered a series of five loctures on Bharatiya Tattvavidya (Indian Philosophy) in 'Sir Sayajirao Gaekwad Honorarium Lecture Series' under the auspices of M. S. University, Baroda in the year 1957. He delivered a series of five lectures on Samadarsi Acarya Haribhadra under the auspices of Bombay University in 1959, In 1957 he was honoured by the Gujarat University, bestowing upon him the honorary D. Litt. Degree. In 1955 Pandit Shri Sukhlalji Sanman Samiti was formed in Ahme dabad. The Samiti held a public function, under the presidentship of Dr. S. Radhakrishnan, the then vice-president of India, to honour Pan at Bombay in 1957. On this occasion Panditji's Gujarati and Hindi original writings were collected and published in three volumes under the general title 'Darsang ane Cintana' (2 Yols, Gujarati) and 'Darsana aur Cintana' (one volume Hindi). Panditji was honoured with a purses of Rs. 70,000. With this amount he founded Jaanodaya Trust for the dissemination of knowledge. He was elected president of the Gujarati section of the Indian philosophical Conference which met in Ahmedabed in 1958. In 1959 he was elected president of the Tattvajnana section of the Gujarati Sahityaparishad which met in Ahmedabad. Again, in 1959 he was awarded a prize of Rs. 5,000/- by Sahitya Akadami, Delhi, for his 'Darsana ane Cintana.' The work was considered to be the best among the works produced during the year. In 1959 Gujarat Government awarded him a prize of Rs. 2,000 for his Darsana ane Cintana, considering it to be the best work of the year. He was elected President of the Religion and Philosophy section of the All India Oriental Conference held in Kashmir in 1961. In 1961 he was awarded by the president of India a certificate of honour for his scholarship in Sanskrit. In 1963 he was awarded a prize of Rs. 2000-00 by the Government of Gujarat for his work 'Samadarst Acurya Haribhadra.' In 1967 Sardar Patel Universtiy, Vallabh Vidyanagar honoured him by awarding Hon. D. Litt. Degree. In 1973 Saurashtra University also honoured him by awarding honorary D. Litt. Degree. In 1974 the Government of India honoured him by bestowing on him the title 'Padmabhusana.' In 1975 the Nayanalanda Mahavihara, a centre of Buddhist Studies and Research, honoured him by awarding honorary "Vidyavaridhi' Degree

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Obituary His Works 1. Atmanusastikulaka - A Prakrit work edited with Gujarati translation and notes (1914-15) 2-5. Karmagrantha : First Four Books : by Devendrasuri - A Prakrit work edited with Hindi translation, commentary, introduction and appendices. Published by Shri Atinanand Jain Pustak Pracarak Mandal, Agra; 1917-1920. 6. Dandaka - A Prakrit work edited with Hindi summary. Publisher as above. (1921) 7. Pancapratikramana : A Prakrit work on Jaina Acara, edited with Hindi translation, commentary and Introduction; publisher as above. (1921) 8. Yogadarsana : Patanjala Yogasutra with Vrtti by Up. Yasovijayaji, and Ac. Haribhadra's Yogavimsika (Prakrit) with Sanskrit commentary by Up. Yasovijayaji :- edited with Hindi Summary, commentary and Introduction. Publisher as above. (1922) 9. Sanmatitarka (Prakrit) by Siddhasen Divakara, with a Sanskrit comm entary by Abhayadevasuri - edited (in collaboration with Pt. Bechardasji Doshi) with notes and appendiccs. Pubished in five volumes by Gujarat Vidyapith, Ahmedabad, 1925-1932. The Sixth volume containing the Sanmatitarka (Prakrit), translation and explanation and Introduction by Panditji was also publshed by Gujarat Vidyapith, 1932. The English translation of this sixth volume has been published by the Svetambara Jaina Conference in 1940. Hindi translation is also published. 10. Jaina Drstie Brahmacar yavicara (Gujarati) - written by Panditji in collabroation with Pt. Bechardasji. Publisher as above. 11. Tattvarthasutra by Umasvati - Edited with summary, commentary and extensive introduction in Gujarati and Hindi), 1930. Gujarati Edition Published by Gujarat Vidyapith, Ahmedabad. It has run into four editions. Hindi Edition (First) published by Shri Atmananda Janma Shatabdi Smaraka Samiti, Bombay. Hindi Edition (Second) published by Jaioa Sanskriti Samshodhan Mandal, Banaras. English translation of Hindi edtion, prepared by Dr. K. K. Dixit, has been published by the L. D. Institute of Indology, Ahmedabad in its L. D. series (No. 44) in 1974. 12. Nya yayatara by Siddhasena Divakara - a Sanskrit work on Jaina Logic edited with translation, notes and Introduction. Published in "Jaina Sahitya: Samshodhaka" in 1925.

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Obituary 13. Pramana--Mimamsa by Ac. Hemacandra - a Sanskrit work on Logic edited with extensive Introduction and notes in Hindi; published in Singhi Jaina Series, Bombay, 1939. English translation of these extensive introduction and notes las been published by Indian Studies : Past and Present, 1961, under the title Advanced Studies in Indian Logic and Metaphysics 14. Jaina Tarkabhasa by Up. Yasovijayaji - Sanskrit work on Jaina Logic edited with Hindi introduction and Sauskit notes. Published by Singhi Jaina Series, Bombay, 1938. 15. Trunabindu by Up. Yasovijayaji - a Sanskrit work edited with Hindi Introduction and Sanskrit notes. Publisher as above, 1949. 16. Tattvopaplavasimha - by Jayarasi Bhatta - Carvaka Sanskrit work edited with English introduction, in Gaekwad's Oriental Series, Baroda, 1940, 17. Hetubindu by Dharamkirti, with a commentary by Arcata and a sub commentry by Durveka Misra - Sanskrit works on Buddhist logic edited with English introduction in the abovementioned Series, 1949, 8, Vedavadadvatrimsiku by Siddhasena Divakara--a Sanskrit work edited with summary, commentary and introduction in Gujarati. Published by Bharatiya Vidya Bhavan, Bombay, 1946. (Hindi translation has also be in published by the same publihser in 'Bharatiya Vidya'), 19. Adhyatmika Vikasakrama - a comparative study of the Jaina concept tion of Spiritual development (Gujarati), Published by Shambhulal J. Shah, Ahmedabad in 1927. 20. Nirgrantha Samprada ya - a study of some historical problems (Hindi) Published by Jaina Sanskriti Samshodhan Mandal, Benaras, 1947. . Cara Tirthankara (Hindi): a collection of his essays on Rsabhadeva, Neninatha, Parsvanatha and Mahavira. Publisher as above, 1954. (Gujarati translation of the work has also been published). Dharma Aur Samaja : a collection of Panditji's original Hindi writtings on Religion and Society. Published by Hindi Grantharatnakara Karyalaya, Bombay, 1951. 23. Adhyatma-yicarana (Gujarati) a series of three lectures delivered in Popatlal Hemacand Adhyatma Vyakhyanamala under the auspices of Gujarat Vidyasabha, Ahmedabad. Published by Gujarat Vidyasabha, 1956. (Its Hindi translation has also been published). . Bharatiya Tattvavidya (Gujarati) : series of five lectures delivered in Sir Sayajirao Honorarium Lecture series in 1957 under the auspices of M. S. University, Baroda. English translation of the work, prepa red by Dr. K. K, Dixit, has been published by the L. D. Institute

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Obituary of Indology, Ahmedabad in its L, D. Series (No. 58) in 1977. The Hindi translation of thc work is also availiable. 25. Darsana ane Cintana (2 Vols.) : A collection of Panditji's Gujarati writings on Philosophy, Religion, Literature, Social and National Problems. Published by 'Pandit Sukhlalji Sanmana Samiti' in 1957. 26. Darsana aur Cintana :A collection of Panditji's Hindi writings on Philosophy, Religion, Literature, Social and National problems. Pub. lished by 'Pandit Sukhalalji Sanmana Samiti' in 1957. 27. Samadarsi Acarya Haribhadra (Gujarati) : Lectures delivered in Thakkara Vasanaji Madhavaji Vyakhyanamala' under the auspices of the Bombay University. Published by the Bombay University in 1961. The Hindi translation of the work has been published by Rajasthan Pracya-vidya Pratisthana, Jodhpur, in 1966. 28. Jaina-Dharmano Prana (Gujarati): selection from 'Darsana ane Cintana' and Darsana aur Cintana.' Published in 'Shri Jagmohandas Kora Smarakapustakamala' in 1962. The Hindi translation of the work has been published by Sasta Sahity Mandal, Delhi, in its Shri Vallabhasmriti Granthamla in 1965. May his soul rest in eternal peace, Nagin J. Shah

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Professor Dr. Alsdorf Professor Dr. Alsdorf. Professor Emeritus and former Head of the Department for the Culture and History of India at the University of Hamburg in the Federal Republic of Germany, passed away on March 25th, 1978, aged 73. Professor Alsdorf, an authority on Jainism, was wellknown in the scholarly circles of India and the world. His comprehensive knowledge of Indian studies unattained by the younger generation reached far beyond the realm of traditional Indology and included the phenomena of contemporary India, Born in 1904 in the Rhineland, he studied Indology, Coniarative Linguistics as well as Persian and Arabic at the universities of Heidelberg and Hamburg. His teachers in Sanskrit were Heinrich ZIMMER and Walther SCHUBRING, the latter having been the leading western Jainologist who initiated him in Jain studies. Prof. Alsdorf got his doctorate from Hamburg University in 1928 for a thesis dealing with a Jain Apabliramsa text (Kumarapalapratibodha). He continued his studies in Berlin under Heinrich LUEDERS who was the then foremost German Indologist, It was, however. Hermann JACOBI, wellknown to Jain community in India, who suggested to him the subject of his Habilitation thesis, namely the Jain Harivamspurana (published in 1936). From 1930 to 1932 Prof. Alsdorf served as a lecturer of German and French in the University of Allahabad. During this time he travelled extensively all over India and established connection with several leading Jaina Munis such as the late Acharya Vijaya Indra Suri and Munis Vidya Vijaya and Jayanta Vijaya, In 1935/38 he was Reader of Indology at Berlin University and afterwards taught Indology at the University of Muenster. In 1950 Prof. Alsdorf was appointed Head of the Department of Indology at Hamburg University as successor to his Guru Prof. Schubring. Since 1972 he had been professor Emeritus of that university,

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18 1959 Besides several articles on the Uttaradhyayana Sutra, Prof. Alsdorf has published in German language a number of books and extensive papers, the main titles being: Apabramsa Studies (1937); The Indian Subcontinent: Bharat, Pakistan, Ceylon (1955); Contributions to the History of vegetariaism and Cow Worship in India (1961); Asoka's Separate Edicts of Dhauli and Jaugada (1962). Between 1951 and Prof. Alsdorf completed and edited in two volumes unpublished papers left by Heinrich Lueders under the title "Varuna." On the occasion of his 70th birthday, a comprehensive volume containing his articles, lectures and other contributions was brought out with the assistance of the Glasenapp Foundation in Germany. He was Editor-in-Chief of the Critical Pali Dictionary, a stupendous project in which Indian and Western scholars are participating. In his last years his scholarly work was concentrated on the earliest commentaries of the Jain Agamas. Prof. Alsdorf was an active member of the Academy of Sciences and Literature of Mayence as well as of Royal Danish Academy of Sciences and Letters. He has visited India about twelve times after World war II and has been the leading German delegate to a number of Sanskrit Conferences and to the meetings of the International Congress of Orientalists,

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An Important Recent Publication of the L. D. Institute of Indology, Ahmedabad-9. TREASURES OF JAINA BHANDARAS Edited by Dr. U. P. Shah As the title suggests, the work contains the descriptive catalogue of 595 items collected from different Jaina Bhandaras of Gujarat. Among these itmes are included Palm-leaf and Paper manuscripts pertaining to various subjects, illustrated manuscripts, Paintings on Cloth, Vijnaptipatras, Paintings on paper, Bronzes, Book-covers and other art articles, Many of the items are brought to light for the first time. The work contains fascinating coloured pictures of 36 items (18 plates). Moreover, it contains beautiful black-and-white pictures of 190 items (82 plates). This has made the work indispensable for the students of Indian art and culture. The importance of the work lies in the new vista that it opens. It reveals so many hitherto unknown paintings which throw a flood of light on the Art activities in Gujarat in Medieval period. It will fill up gaps and link up broken traditions. The Catalogue (100 pages) describes 510 manuscripts from different Bhandaras. Many of them are very important. They are classified under 32 different heads. Some of the heads are: Non-Jaina Palm-leaf works, Palm-leaf ms copied by Vastupala, Veda, Gita, etc., Non-Jaina works on Vyakarana and Kosa, Jaina works on Silpa, Sangita and Nstya, NonJaina works on Kavya Nataka, Alankara, Kamasastra, Chanda, Non-Jaina Philosophical works, Non-Jaina works on Ayurveda, Jyotisa, Svapna etc, Mss. of Historlcal importance, Mss. copied by authors, Mss, copied by prominent persons, Works in Gujarati with Sanskrit commentary, NonJaina works in Gujarti and Vrajabhasa. The Notes on Art (nearly 64 pages) by Dr. Shah explain the pictures and art articles. He brings out the importance of the items under description. His comments are revealing. Thus this section of the present work is very valuable. Size : Double Demy Price : Rs. 250/ One more Important Recent Publication MAHAVIRA AND HIS TEACHINGS Pub : Bhagavana Mahavira Nirvana Mahotsava Samiti, Bombay, Size Royal 8vo, pages 8+462, Plates 37, Sketches 7, Price Rs. 50. Sole Distributor : L. D. Institute of Inddology Ahmedabad-9. The contents of the work, given below, will speak for the value of the work. CONTENTS I. Literature .. 1. Jaina Exegetical Literature And The History of The Jaina Canon : L. Alsdorf (1-8). 2. Kavilyiam: A Metrical Analysis of The Eighth Chapter of The Uttaradhyayana-Sutra: K. R. Norman : (9-20) 3. The Barasa Anuvekkha of Kundakunda : C. B. Tripathi & Bhatt: (21-34) 4. Jivakacinta. .

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mani, A Channel of Mahavira's Teachings : Dr. Miss V. Muthuccumaru : (35-40). 5. On Some Noncanonical Subhasita Collections in Jaina Literature : Ludwik Sternbach : (41-76). 6. Variant Fornis of The Locative in Middle Indo-Aryan: L. A. Schwarzschild : (77-88). 7. Towards A Lexicon of Old Gujarati : Ernest Bender; (89-94). II. Religion *** 8. Bhavyatva and Abhavyatva A Jain Doctrine of 'predestination: P. S. Jaini: (95-112). 9. Fasting Unto Death According to Ayaranga Sutta and To Some Painnayas: Colette Caillat : (113-118) 10. Jaina mysticism': 'Kamal Chand Sogani: (119-132). 11. Relevance of Jaina Ethics in The Present Age : Shasi Bhushan Prasad Sinha : (133-144). 12. Jainism And Influences from Western Social Reformers in Gandhiji's Weltanschauung : Heimo Rau : (145-156). 13. Hindu & Jain Concepts of Maltapralaya Versus Modern Science : G. R. Jain : (157-166). 14. How it Works : $. Gajapathi : (167-180). III. Malavira 15. In Jainism, O Rejoice (Poem) : Leona Smith Kremser: (181-184). 16. Mahavira, The Great Propounder of Jainism : A. L. Basham : (185186). 17. Lord Mahavira and The Aayatirthikas: J. Deleu : (187-194). 18. The Age of Mahavira : Adris Banerji : (195-198). 19. Thus Spake Mahavira": A. S. Gopani : (!99-208) 20. Vardhamana Mahavira : K, R. Chandra : (209-213) 21. Lord Mahavira And His Teachings : K. M. Patol: (213-222). 22, Lord Mahavira (Poen): Tara Singh Komal': (223-224). . IV. Philosophy. . . 23. The Jaina Logic of Sevenfold Predication : R. N. Mukerji : (225234). 24. Consideration of Self in Jaina Philosophy: B. J. Jhaveri : (235242). 25. Concept of Substance in Jainism : Bashisth Narayan Sinha : (243252) 26. Niyativada (Pre-Destination, Fatalism, Determinism): A Study : V. M. Kulkarni : (253-258). 27. Accounts of the Jaina Taken from Sixteenth' and Seventeenth Century Authors : R. Williams : (259-270). 28. The Genesis of Digambara-Svetambara Split : Buddha Prakash : (271-286). 30. The Ascendency and Eclipse of Bhagavan Mahavira's Cult in the Tamil Land : V. Ramasubranmaniyam 'Aundy': (279-346). 31. Agasthya : V. G. Nair : (347-348). 32. Antiquity of Jainsim in Tamilnad: V. G. Nair: (349-370), .. . VI. Art 33. Further Observations on the Iconography of Parsvanatha : Klaus Bruhn: (371-388). 31. Earliest Jaina Inscription from Maharashtra : H. D. Sankalia : (389-395). 35. Jaina Metal Images in The State Museum, Lucknow : N. P. Joshi : (395-408).36. Jina Images in The Archaeological Museum, Khajuraho : Prasad Tiwari (409-428). 37. Malavira Icon Indian Archaeology : B. Upadhayay : (429-436). 38. Farther-Eye in the East Indian And Nepalese Painting : Anand Krishna : (437-456). 39. Is Jainism. An Opponent of Hinduism ?:D. N. Shukla 62),

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taraMgalolA 229 sumiNammi kira gayA 511 sumuhuttakarasa tatto 1159 suyaNu samAgama-heDa 873 suha-vaDhiyAe 103 suMdara-vadvaNa kara 198 sUei acchi-rAgo 494 sUyagaDaM ca gaya 1517 sUrammi ya atthamie 486 sAgara-samaM sacitta' 528 sA tattha aNNAbAhA 29 sA tattha natthi juvatI 558 sA majjhadesa-lacchI 90 sAmA thaNa-juyalA deg 1391 sAmiNi muyasu 401 sA ya turiyaM payaTTA 850 sAyara-kaya-vidvI 1052 sAyara-raMga-paraMgiya 44. sAraiya-tikkha deg 885 sAriya-jAla-kavADA 217 sAvaya-kula-sayadeg 1431 sAvaya.guNANa niyaro 99 (so) sAsao ajoNI 1324 sAhasu ko bhUyastho 1145 sAhassI corANa 1438 sAhaha me bhUyattha 274 sA ha jalabha saMkAsa deg 309 sAhAmi sA vi hohI 1258 sAheha aNuvaro heNa 1370 siddhI siddhi-kakheta 1363 sira-biraiya-kara deg 1310 sIleNa cisuddhANa 1276 sIse nivesiya deg 1525 sIseNa paDiccheUNa 1315 sukumAla-taNu-ggIvA 567 sukumAla-pANi deg 42 sukumAliyA 1280 sukkhata-sarasa0 1374 sudacha kayA pauma-sarA 562 , vi dIha (1) 504 ,, vi sarayAIyA 563 ,, hu muNiya 171 suNa sahi te sAhemI 283 subha-jogo deva-gatiM 1335 sumiNaMtara-dasaNa deg 1017 seTi-bhavaNammi kaNNA 1127 sehissa usabhadeg 610 " " 712 - , mayA siTuM 1260 seNAvai-vayaNeNa 1452 sesA vi ya taruNIo 1637 so aNNatto muMcai 1333 so AgAse 1367 so u samaticchiehiM 697 seoUNa eyamatthaM 1271 ,, tassa eyauM 1182 ,, palliracchA 954 ,, piyayameNa 864 , ya ta tIe 1471 ,, ya vuttaMta 1235 ,, ya sA evaM 1634 , sArasiyA 398 vavasiya 1544 , samullAvaM 125 so eva gahiya deg 607 so eva japamANo 1003 " " , 1078 ,,, rAyamagge 1217 so eva bilabamANo 588 so esa cakkavAu 1213 se kira puhaIvAho 644 se| kira himavaMta deg 1499

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230 taraMgalAlA sA koUhala-naDio 576 sokkhassa khaNI 888 sokkha va patthaNijjo 88 so gayaNa gamaNa-pahio 195 soga-samudda-vigADhA 583 so Ne bhaya-parivaDDhaNa deg 986 se tujjha kahA deg 744 se niyaya-bAhu . 1439 se| niyaya-rUva deg 557 so paTTaga' uvagao 560 so puNa sabhAva deg 498 sA bIya-caMda-bhUo 556 seA bhaNai eva bhaNio 1077 sA bhaNai ehi 851 se majjiya-nivAo 329 seo majjha rasiya deg 246 seo meha-rahiya deg 534 sommo ya guNAvAso 97 se| ya paosammi 1477 soyamaIcchiuNa 1297 soyadhvaya-dohaliNIe 292 sollaM vara-ppasapaNe 1393 so vAya-vega deg 320 so savva-vAhi deg 425 so sAhiu payattA 67 sohaggavaI gahavai 21 sohaMti ekkamekkA 951 , cakavAyA 263 haTeNa baliya deg 1534 hattha-gahiekamekkA 802 hatthAbharaNa-vihaNaM 932 hatthI ya so cayattho 460 hattheNa vi chubhaMto 324 hatthe vi nidbhuNaMto 361 hatthodagaM ca diNNaM 186 hammiya-tala-oloyaNadeg 468 haya-lAlA-pelava0 247 hariosAriya deg 1118 havai aNatthAsaMgo 276 haMtUNa ekkataragaM 914 , taruNamiNamo 975 hAiya-purIya gacche 1640 hA kaTTa kiM Nu bhullo 589 hA dhigu juyalaya deg 1408 hA majjha pie 58: hA majjha sAmiNi 1255 hA hA nAha apacchima deg 366 hiyaehiM suraya deg 1290 / hiyayammi nivesiyadeg 15.4 hiMyayaM ca me pasaNaM 581 hiMDAmi puSpha-mayaraMda deg 233 hou suo me dhammo 70 hojja va na va hojja 924 hohI me teNa samaM 502 khaMDita ke lupta gAthAo 463, 894, 1113, 1348, 1414 (mAlita) 671-676 (supta)

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pariziSTa bhadrezvarasUriviracita taraMgavaIkahA atthIha jaMbuddIve bhArahavAsammi mAgahe dese / vIra-jiNa sAsaNa rao rAyagihe kUNio rAyA // 1 tassAsi nagara-se (144B)TThI susAvao savva-payai maNakato / paccakhaM dhaNa-pAlo [dhaNapAlo nAma ] supasiddho // 2 tassAviyammi(?) nivasai gehe bahu-sissiNIe gaNa jaNaNI / ekArasaMga-saMpuNNa-dhAriyA suvvayA nAma // 3 tIse ya taraMgavaI sissI chahassa pAraNayassa divase / samANa-khuDDIe sahiyA bhikkhatthaM tastha hiMDatI // 4 kiMci dhaDya gehaM paDivADI-paDiyamaigayA sA ya / pecchijjai tammi ThiyA vara-maMdira-juvai-ceDIhiM // 5 bhaNai ya aho rUva taM ca suNeUNa niggayA ghariNI / samucciya(?) taM sA daTTuM tuTThA ya sa-khuDDiyaM ajjaM // 6 bhattIe vaMdittA tIse rUva-guNa-kouhalleNa / vimhaya pulaiya-gattA sA ghariNI bhaNai ajjaM // 7 amha pasIyaha ajje jai te natthi niyamassa uvaroho / tA para-loya-suhAvahamiha dhamma-kaha parikaheha // 8 to bhaNai tIe bhaNiyA ajjA natthettha koi uvaroho / jaM dhammo suguNo cciya doNha-vi bhAsaMta-suNaMtANaM // 9 tA taM suNeha sAhemi soumevaM ca harisiyA ghariNI / uciyAsaNesu vaMdiya do-vi nivesei anjAo // 10 tatto saha sesAhiM jubaIhiM baMdiuM taraMgavaI / ghariNI nivisai purao kayaMjalI koTTima talammi / / 11 to sAhiu~ payattA savva-jaga-suhAvahaM jinnaannumy| jara-maraNa-roga-jammaNa-saMsAra-viNAsaNaM ajjA // 12 sammaIsaNa-suddha paMca-mahavyaya-maya viNaya-mUlaM / / tava-saMjama-paDipuNNaM nirUvama-siva-suha-phalaM dhammaM // 13 *

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taraMgalolA aha rUva-vimhiya-maI nAUNa kahAe aMtaraM bhaNai / ghariNI kayaMjali-uDA saMjama-niyamujjaya ajjaM / / 14 bhagavai suo dhammo iNamavara tA pasIyaha kaheha / susamiddhi-sUyagamiNaM katthuppaNNaM sarIraM ca // 15 kiM ca suhaM aNubhUyaM niyaya-ghare pai-ghare ya ajjiyae / keNa ya dukkheNa imA gahiyAisudukkarA vajjA(?) // 16 icchAmi jANiuM bhe ehi savvaM jahANupuvvIe / to bhaNai taraMgavaI niya-cariyAveyaNamajutta // 17 taha vi ha saMsAra-dugaMchaNaM ti aharisa-paosa-majjhasthA / niya-kamma-vivAga-phalaM kahemi nisuNeha taM tubbhe // 18 asthi u bacchA-dese kosaMbIe purIe rammAe / vAsavadattA devI-kaMto rAyA udayaNo tti // 19 tassAsi nagara-seTThI vayaMsao usabhaseNao nAma / sussAvao samiddho sama-cittA se piyA lacchI // 20 tassAsi bAliyA haM ovAiya-laddhiyA piyA ghariNi / aTThaNDaM puttANaM paTThIe kaNiTThiyA jAyA / / 21 suha-vaDUiDhayA ya gabhaTThamammi varisammi gAhiyA kalA hai / sayamaNusuyaNNuhi ya piuNA sussAviyA vihiyA / / 22 naya-jobvaNaM ca pattA nikhvama rUvaM tivimhiyA bahuyA / desa-ppahANiA NaM majjha-kae maggiyA eMti // 23 te savbe paDisehiya sAsobIyA(?)Nuvattao tAo / kula-sIla-rUva-sarisaM majjha kira varaM apecchaMto // 24 puppha vasthAbharaNa khellaNayaM suMdarA ya je bhakkhA / ammA-piyaro [taha bhAyaro] ya savvaM mahaM deti // 25 vi(145A)NaeNa guru jaNo me tUsai dANeNa bhikkhuya jaNo ya / suha-sIlayAe(?) sahi-jaNo seso ya jaNo mahurayAe // 26 posadha-kAlesu ahaM bahuso sAmAiyaM kareUNaM / jiNa-vayaNa bhAvaNatthaM gaNiNIo pajjuvAsAmi / / 27

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taraMgalolA 233 aha annayA kayAI kAlAguru-dhUva-gaMdha-maghadhie / citta kusumovayAre AsaNaharae suha-nisaNNo // 28 hAya pasAhiya jimio tAo ammA-juo maha kahAhi / acchai kAlo ya tayA sarao kira paDhamamummillo / / 29 NhAyA ahaM pi ya paNayA jiNANa tatto saNaMkumAraM ca / kula devayamaccittA ammA piu-vaMdayA emi // 30 tattha vi paNayA piuNo pAya-ggahaNeNa taha ya mAUe / tehi vi nivesiyA haM vonuM jiNahi ti niya-pAse / / 31 to sattachayassa-ppaDhama kusuma-piMDIu puDaya-saMpuDae / ghettuM tatthAgayA ya phullaharI Ne bhaNai tAya / / 32 gahavai vaTTai sarao naTThA sattUhi te samaM mehA / saMpai jaha pauma-saraM taha sevau ta vara lacchI / / 33 evaM covasiloiya sA phulla-paDiggiNI gahavaissa / uvaNei vi(?) saMpuDiyaM puDaya taM sattivaNNANa // 34 tatthugghADiya niggaya pahAvio dasa-disAu pUre to / gayavara-maya-gaMdho viva gaMdho so sattivaNNANa // 35 to santivaNNa-puNNa taM puDaya' matthayammi kAUNa / pupphehi samukkhevaM arahaMtANa kuNai tAo // 36 aNNe ya puppha-gocche niya-sthi-puttAiesu viyaMrato / dei mamaM tAo taha pesai sakalatta-puttANa // 37 pecchai ya ukkhivaMto puDayAo sattivaNNa-piMDIo / paripaMDarAo tammajjha saMThiya pIya-piDi ca / / 38 agghAiUNa suciraM majha paNAmei ta kusuma-piDi / bhaNai ya muNehi [puttaya imIe vaNNAhi] gAramiNa / / 39 taM puppha-joNi-satthaM susikkhiyA gaMdha jutti-satthaM ca / tA kosallaM hohI tumhe bhaNimo tuma teNa // 40 payaIe paMDurAo piMDIo putti [satti]vaNNANa / kAraNa-jAeNa imA keNaM puNa pIiyA piMDI // 41

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234 evaM ca tAya bhaNie ghariNi ahaM vettu taM kusuma-piMDi / agvAiUNa suiraM muNiyatthA bemi tAyarasa ||42 kaDuo aha jo gaMdho imIe AgaMtuo uso gaMdho / so sIyala sumahuro sariso araviMda gaMdhassa ||43 tAgaMNa mae vara kaMcana - reNu - piMjaro muNio / piMDIe aMgarAo vara-parama- kao imIe ti // 44 to bhai tattha tAo vaNasaTTA sammi (? vaNassa majjhammi) hohi I kanto / paMkaya rayarasa puttaya uvabattI sattivaNNami ||45 * to hu bhaNAmi summau tAya viNA kAraNeNa na hu kajjaM / dIsai ya imA piMDI paMkaya-raya - piMjarA teNa // 46 paya - piMDI - bhavassa [ya] AsaNNo tassa [sattivaNNassa ] / hohI saro suparamo sarayANiya-pIvara - sirIo // 47 madira- kara bohiesa sa parAya piMjarIesu / paumesu chappaya-gaNA nileMti mayaraMda-lolIe // 48 te tatto uDDINA bahuso mayaraMda piMjarA ole ti sattivaNNassa tassa puNphANa bhramarA / vasu // 49 tAhe chapyaya- pahakara - nilINa saMkAmieNimA piMDI / pIeNa lacchihara - vara raeNa pari ( 145B) pIiyA jAyA // 50 pattiyamevaM eyaM natthi vitakkaM ti jaMpiyammi mae / to phulla-DhoiNI sA sudaThu hu muNiya ti bhANIyA // 51 taraMgalolA * tANa ya sA bhaNiyA kaha jANasi ta gharA a-nImANI / taM sattivaNNa-rukkhaM bhadde jAya sara-tami // 52. to bhai savinaya sA sAmi mae kusuma- pAhuDo dahu~ / bhaNio mAliya- putto ajja imaM me paNAvaMto || 53 katto te gaMdhagiharukkhAbhANA imA ( ? ) bhamara - bhojjA / sattacchayarasa kusumA paDhamelluyanA ( ! ) NiyA aja // 54 to majjha teNa kahiya ujjANe ajja seTTiNo ee / caDiU mayA su ( ? ) jiyA paumasarassaMtie rukkhe // 55 evaM ca majjha pakkhe tIe paDiUriyammi to tAo / tApaNa pariyaNeNa ya sAhukAro mukkhuDDo ||56

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taraMgalolA 235 avayAseUNa ya meM sIse agghAi UNa to tAo / harisApUriya hiyao puruiya-aMgo ima bhaNai / 57 suThu hu muNiyaM puntaya hiyaya-gayaM maha vi ettiyaM ceva / viNNANa-sikkhiya-guNaM paricchiuM pucchiyA si mae / / 58 viNaya guNa-rUva lAvaNNa-vaNNa-nANa saMpanno / hohI hu so kayattho jattha tuma pAvihisi hatthaM // 59 ai-hAsa-bAha bahulA ammA me vigha ukkarisiyaMgI ya / avagRhai ma betI putti ciraM jIvasu tumaM ti / / 60 evaM ca sa-bahu-mANaM mAyA piyarehiM gauravijjaMtI / viNaopAya(?) tuhikkA acchAmi sa-lajjiyA tAhe / / 61 ammAe viNNavio tAo baliya khu kouhallaM me / taM sattivaNNa-ruktraM kaNNA-nivvaNyiAaM dalR // 62 bADhaM ti bhaNai tAo pecchasuta synn-pkkh-prikinnnnaa| kuNasu ya suNhAhiM samaM tattha sare majjaNaM kallaM // 63 tAeNaM ANattA niya-purisA jaha kareha sAmagi / kallujjANiya-heuM mahilANaM tehiM vi pattA // 64 dhAIe ahaM bhaNiyA sajja te jemaNaM tumaM putti / ehi uvaisasu suddha(?) bhujasu bhuttA ya ahaM tao // 65 (sUre) atthamie kaya-kiccA ceDIhiM jiNavare paNamiUNa / rAI-bhoyaNa viraI kAsIya paDikamaNAI ca // 66 puttAya(? uTThAya) puNo gose kaya-kiccA vaMdiUNa jiNa sAhU / saMkheva-paDikkaMtA uvavaNa-gamaNussuyA ahaya // 67 sUruggamammi ya tao mahilAsu nimaMtiyAgayAsu gihe / parisajjiya-niggamaNA ujjANe patthiyA ammA // 68 tatto ta niggamaNaM kahiya me uvagayAhiM ceDohiM / saddeuM maM tatthAgayAhiM ammA-niogeNaM // 69 . ahayapi sahIhiM samaM kameNa majjiya-pasAhiyA ghariNi / sumahallayamArUDhA kaya-saMjuttaM pavara-jANaM // 70 dhAIe uvArUDhA sArasiyA ceDiyA ya me jAhe / tAhe ya paTThiya taM mahA vimaddeNa ya pahuttaM // 71 taM ujjANaM tatto jANehiM samAruhaMti vilayAo / ahamavi appa-ttaiyA oiNNA niyaya jANAo ||72

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236 bhaMjati puepha-gocche vacchANaM tattha mahiliyAo ya / pallava-goccha-dharANaM peccha tIo aa taM // 73 eeha sattivaNNaM dacchAmo taM ti to bhagai ammA | pupphAhi sUio jo sara-taDa- jAo tti kaNNAe ||74 to so juvai pahakaro pellAvillIe tattha saMpatto / (146 A ) ahmaviya samallINA sArasiyA ceDiyA sahiyA // 75 taM sattivaNNa-rukkhaM rammaM pecchaM ca tattha hiMDatI / pauma-saruDINANaM jaM ceDaM chappaya gANaM // 76 tAhi ca mahilyAhiM lutta-vilutta tu phulla-lolAhiM / ta picchiUNa suiraM pauma-saraM me gayA diTThI ||77 *k rammammiya tammi sare sahayari saMbhoga-rAga-rate ya / ghariNi bahu cakkavAe maNo silA- piMjare peccha // 78 da ca baMdhave viva te haM cakkAyae tahiM variNi / sariUNa puvva jAI soeNaM mucchiyA paDiyA || 79 saMpatta yA puNa soyAveseNa visama kayAsAsA / mANasa - dukkhakkhaNiya bAhUM bahalaM pahuMcatI ||80 parasAmi ceDiya ta bhisiNI-patta-toeNaM ( ? ) / maha hiyaya-bhAgamaMsUNi phusiya rovaMtiyaM ca saya // 81 uTTheUNa ya tatto tapa uma- saraMtiya karyAli saMDa | amAgayA tahiM piya vimalammi ThiyA silApaTTe // 82 8 to bhai ceDiyA maM sAmiNi sAhAvieNa va sameNaM / siya-vase va kei tumamevaM mucchiyA sahasA ||83 sAsu me jaM jAya jeNa lahuM kijjae paDiyAro / mA kAla-vilaMbeNaM hojja viyAraMtaraM kiMci // 84 bhaNiyA ya mae esA nAjiNNAINi to bhaNai ceDI / jai evaM tA sAhasu sambhAvaM to mae bhaNiyaM // 85 jai kasai kasi tumaM maha jIvi - doe ( (dANe) NaM evaM ca mae bhaNiyA sArasiyA bhaNai pAya - vaDiyA maM / jaha bhaNasitA kA sAmiNi me sAhasu rahassa || 87 suNaNatthaM dukkaDovaviTTAe / parikami // 88 bottuM cema' tIe bAhollaloyaNA haM maha kahiya tA vihesu sahi savahaM / jeNAhaM tujjha sAhemi ||86 taraMgalola soya-ciNNA *

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taraMgalolA aMgA nAma jaNavao caMpAuri siMgautthi sahi jassa / tuMga- puligA vibhaMga-saMgAulA gaMgA ||89 aMgesa tammi sahi cakavAI tattha vi mANusa jAIM AsIya sahaya me samaM mai pasattA ( ? ) / savilAsaM chappi zUi mANemi samaMtao tattha ||9 aha annayA kayAI nANA-sauNa-gaNa-mihuNa majjha gayA / bhAgera hi-jala paTTe ramimo maNi koTTima - nimi // 92 anaMtara bhave ahaM io Asi / sarAmi jamiNaM sara pattA ||90 eyammi desa-kAle ekkala u ( ? ) tattha majjhao ei / hatthI maya-vasa- viyalo sUyava - sosiya- sarIro ||93 so majjiya-nivvAo uttiNa appaNI kameNa karI / maya-jIviya-nivvAho vAho ya tahiM samaNupatto ||94 dada ca taM gayavaraM so vAho hatthi- duggame dese / thora kaMci uvagao naI ta basa rukkhaM // 95 caDavi paryaMDa kodaMDo / vaNasthi-viNAsaNaM kaMDe ||96 pAsa liya-diDIo paguNaM kuNai hayAso to teNa viraiUNaM hathissa tattha 00 pesiyaM taM ThANaM koyaMDa - jIva-jogeNaM / jIvi vidyAvaya kaMDaM // 97 * teNa vicalagAmI kAla -[muhutte ] vi saha [ya]ro majjhaM / viddho kaDi ppaese chuddho ya gao gao tatto ||98 gADha-pahAra-veNa vimohio naTTha-gamaNa [ ceTTho ] u / udayami mukka- paMkho hiyaeNa samaM mahaM paDio || 99 da ca taM sa-sallaM paDhamelluya mANaseNa dukkheNa / soya- bharamadhA [ 146B] tI ahamavi paDimucchiyA paDiyA / / 109 saMpatta- ceyaNA purNa khaNeNa soAulA vilavamANI / bAha-bhara- pappuyacchI acchAmi piyaM bohemi ya taM kaMDa tuMDeNeokaDdiuM piyayamassa / paloyaMtI // 101 mA salluTTiya dUsaha veyaNa - vivasA marijjanti // 102 ** 237

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238 taraMgalolA taM aMsu-dudiNacchI avayAseUNa pakva hatthehiM / hA kaMta ti bhaNaMtI muhaM paloemi se samuhA // 103 tamahaM sa-kajja-saMmUDhayAe teNa ya sahAva-moheNaM / vIi-paraMpara caliyaM mayaM piM jiyai, tti mannemi / / 184 uDDetIe xxx taM ca maya savvao aNuparitI / sa[hiM] hiyaya vilavaNeNaM sa-kaluNameyaM ca sAhemi(?) / / 105 hA keNevaM para siri-viNAsiNA NigghiNeNa sohNto|| sarasI-mahilA tilao cakkAya-mao imo phusio // 106 evaM ca hiyaya-saccaviya-kaluNa-vayaNA vayaMsi vilavaMtI / vAyAe soya-virasaMtiya saddha jAvudIremi / / 107 tAvei ghaNayaro so viddha daLuca sahayaraM majhaM / hA hatti karemANA karimmi tammi ya paDiniyatte / / 108 niya-hatthe vidhuNaMto so vAho majjha soy-aavaaho| taM Agao paesaM jattha mao piyayamo so me / / 109 * to teNa cakavAo gahio kaMDaM ca kaDDhiuM tassa / aNNesiuM pavatto kaTe sukke nai-samIve // 110 jeNaMtareNa so nei vaNayaro dArue gaheUNaM / teNaMtareNa ahamavi piyassa pAsaM samallINA // 111 ghettuM ca dArue so duyaM duyaM jAva vaNayaro ei / majjha piyassa samIvaM tAvAhaM uDDiyA jhatti / / 112 dadaLuca dAruNa-mayaM dAruya hatthaM tayaM vicitemi / / hA hA esa hayAso chAuM paulehii piyaM me // 113 taM vAhaM vAratI niya-bhAveNaM sa gaggaya-girAe / pakkhauDaM ca dhuNaMtI piyassa uvari aNuparImi / / 114 teNa ya Thaio tehiM sa pio me dAruehiM savvehiM / dhaNuhaM sa-saraM jala-tuMbayaM ca pAsammi mottaNa // 115 sara-nimmahiyAraNi-kachuTThiya-jalaNo ya to tahiM diNNo / tuha saggo tti sa-saha ghosemANeNa vAheNa // 116 daLUNa ya ta aggi sa-dhUma-jAlujjalaM piyassuvari / kaya-maraNa-maNA haM pi ya paDiyA oNAmiya-ggIvA // 117

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varaMgalIlA tat mayA haM saMtI X X X X X X vayaMsi mA kassa kahejjA // 118 taha jai hohI me saha tehi loe samAgamo kaha vi / to navari mANuse haM vayaMsi bhoe abhilasissaM // 119 AsA. pivAsa bissAsiyA ahaM suraya sokkha - lobhillI / satta varisANi suMdari tallicchAe pakkhissa || 122 taha vina jai pecchirasaM vayaMsi taM hiyaya-naMdaNaM kaha vi / ji-satthavAha-paha to mokkha pahuM pavajjirasaM // 121 * soUNa sArasiyA ya etaM vacchalla bhAva miu-hiyayA / maha dukkha -soya-sammakkhaNA ya rovitu bhagai imaM // 122 sAmiNi musu visAya ihAvi tava cira paricieNa hohI teNa saha evaM cAhaM tIe bahuhiM piya-jaNuciehiM vayaNehiM / saMThaviyA bhisiNi jaleNa (?) acchi jalaM puMchayaMtIe // 124 tattohaM [147A] sArasiyA-sahiyA kayalI- harAo ghariNi gayA / mahilA jaNa pAravajjANiya-vAvI-taDa-paesaM // 125 devayA pasAraNa / samAgamo bhIrU || 123 * aha majjaNagovagaraNa-virayaNa - vAvaDaM tahiM ammaM / dahiyA haM da ca mamaM milANa- muhaM // 126 ammA bhai visaNNA kiM puttArAma hiMDaNa sameNa / jAyA si vigaya-sohA bhaNAmi dukkhe duyA hUM piM // 127 gacchassa nagarIe na samatthA saMpayaM ramiumammo / jaM dukkhar3a meM sIsaM jaro ya turiyaM turiyamei // 128 souM cemaM vayaNaM savisAyA vacchalA mahaM mAyA / bhaNIya nivvuyA taM puttaya jaha hohisi taha hou || 129 ammA // 130 amavinayariNitI kahUM tumaM asuhiyaM pamocchAmi / to sejjA vahaNa me jANaM jottAvei sesa jubaI ra bhaNaiya tubhe majjiya-pasAhiya- jimiyA / niya - velAe ayaM nayaraM hAmi // 131 ejjaha 2.39

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gras jessuya kajjaM me acchA hoha ya nirussuyA tubbhe / evaM ca mukuliyatthaM vottuM ammA mae sahiyA // 132 jANamAruhai tatto vicitta-pariyaNa-samanniyA turiyaM / gehUM pattA tattha ya sayaNijje hUM nisaNyA ya // 133 * tANa yeNe bhaNiyaM kimakaMDe kicaya kathaM gihAgamaNaM / pavya-payattAdatta' mojjANiyA-bhojjaM // 134 ammAe tao bhaNiyaM taraMgavaie aMga-moDo sthi / na ya se sIsaM satthaM tatthicchai teNa no ramiuM // 135 jassa ya kae gayA hai ujjANaM sara-samIva jAyassa / so sattivaNNa-rukkho kusuma-samiddho mae diTTho || 136 sesa - mahilA - jaNassa mA hujjujjANiyAe vigghotti / AgamaNa kAraNamimaM [na] mae sambhAvao kahiyaM // 137 souM cemaM tAo su-vijjamANei turiyamaha so vi / pucchiya sArasiyAe kahiyA rAi ( ? ) gahiyattho // 138 natthe koi doso tti votuM sa-hiM gao tao haM pi / jemAviyA sa-savahaM ammAe sAvase [sa] - diNe ||139 majjaNa jemaNa-maMDaNa moya-saMbhoga va[i] yara-visese / sAhiti ya mahilAo me ujjANiya- niuttAo 140 na me mama toso guru-pariyaNa-citta- rakkhaNatthaM ca / paMca viya iMdiyatthe vAhira- vittIya mANemi // 141 $ evaM ca dukkhiyAe tarasa samAgama kae mae gahiyaM / AyaMbila - saiya jANAvi guru // 142 jANei ya tavaseNa dobballaM sayaNa-pariyaNA majjha / mottUNa sArasiyaM pecchAmi yaM (?) soya - vissAmaM // 143 cittavammi lihiyaM taM cariyaM cakkavAya jAIyaM / jaM piya-samaNiyA [ e ] me aNubhaviyaM niravasemaM // 144 saMpatte ya kameNa komui puNNima-diNammi mmarAyaM ( ahahyaM ? ) / ammA-paIhiM sahiyA kAsI caumAsiyaM kiccaM // 145 dhavalahara mattavAraNa-pidumee (?) vi rahe / pecchaMtIe ramaNIyaM // 146 saccaviyA paya ( ? ) caupaya-dupaya-paDicchaMdayA bahu-jaNehiM / rAyapahAya suvivihA pasAriyA citta-baTTamma || 147 puravariM ThANadvANammi taraMgalAlA

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taraMgalAlA joijjati ya sayaraM jaNeNa tatto mAra vi paTTaviyA / niya-citta-paDaM ghettu sArasiyA sAhiyamimaM ca / / 148 jai hohI AyAo pio mahaM so ihaM puravarIe / daThU[ga] to paDamiNa sarihI porANiyaM jAi / / 149 ta[147 B]o muccha gaMtuM pucchehI so imassa ThivyavagA (citakara) taM ca muNiya piya me sAhejjasu mANusA (?) / / 150 evaM ca samAiTThA sArasiyA jAi to [ahaM sare / asthamie paDikaMtA vihiNA suttA ya dharaNIe / / 151 rayaNI sese ammA-piiM bemi susAhakhatta (?) khetta / diTuM pahAya-kAlammi jaM mae kila hasaMtoe // 152 bahu-rayaNa-dhAu-citta divyosahi-devarukkha-ciMcaiyaM / tuMga-giri caDiyA haM tassa vi sihara samArUDhA / / 153 paDibuddhati ya dAhI kiM me phalamesa sumiNao kaha[ha] / to bhaNai tattha tAo putti subho te imo sumiNA / / 154 uttuMga siharAruhaNe uttama-guNa-rUva-saMpayA sAro / kaNNAe pai-lAbho sesassa jaNassa dhaNa-lAbho // 155 satta-diNamaMtarao hohI te putti pahariso biulo / kiMtu sa-hAso hossai soo ce vicitemi // 156 jai lahihamaNNa-purisaM tA kiM mama jIvieNa ahavA hN| tAva dhAremi pANe jA sArasiyA vi kahai kiM ci / / 157 tatto hamamma-tAyAbhimaMdiyA udviyA s-synnaao| siddhe namaMsiUNaM karemi rAiya-paDikkamaNa // 158 guru-caMdaNaM ca kAuM ArUDhA samma-hammiya-talammi / daMtamaya-peDhiyAe tassa nisannA ya jAvAhaM / / 159 tA vAma kaNNa-pilakA jAyA bhamuha tara ca me puriyaM / to puvva-sUri-bhaNiyaM pilakaJjhAyaM(?) vicittaM / 160 jaha vAma kaNNa-pilakA piya-vayaNa-suNAvayA mhiliyaae| bhamuhaMtara phuraNe puNa iTTa-jaNa-samAgamo hoi // 161 evaM ca ciMtayaMtI jA haM ciTThAmi sa harisA tAva / uvasariyA sArasiyA majma samIvaM visAhei // 162 laddho so te ramaNo cir-ntttth| Asi naTTa(?) beMtIya / tujhAe samavagUDhA sArasiyA sA mae gADhaM // 163 bhaNiyA ya vayaMsi kahaM maha tA hosI tapa kaha su divo| sA bhaNai suNasu sAhema suyaNu jaha daMsaNaM tassa / / 164

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242 taraMgalAlA tujsAhi ahaM sAmiNi kallaM avaraha-kAla-samayagmi / appAhiyA sa savaha tuha citta-vaDaM gayA ghettuM / / 165 uDDAmi pauma-maMDiya-jacculloeNa jaNiya-sohAe / taM cinta-paTya te gharasAlAe visAlApa // 166 caMdodae ya jAe ramaNIe mottamaNaNa-cittavaDe / . ta ciya jaNo paloyai savisesa cojjamii beto // 167 jaha jaha pariNabhai nisA taha taha nidaa-klNkiycchiio|| pecchaya-jaNovasario pavirala-puriso paDo jAo / / 168 tastha jaNa joya tI ahamavi dIva-paDiyaggaNa miseNaM / acchAmi tujhA sAmiNi ANAe cihiya bahu-mANAe / / 169 etthaMtaragmi ya tahiM niya kiMkara mitta-parigao ego / maNuya-taruNo surUvo Agacchai paTTaya da? // 170 suiraM ca pecchiUNaM savyaM vittaM ti bottu moh-go| sayarAhaM dharaNiyale citta-vaDa-vikhita parivAre // 171 nAo ya so cirAoM samIva-paDio vi kiMkarAIhiM / paDa citta kamma pecchA pasaMga-vakkhitta-cittehiM // 172 tehi ya paNa ceTTo ukkhitto leppa-kappa-jakkho vya / neUNa ega-pAse pavAya-desammi nikkhitto // 173 dalu ca citta-paDheM imo hu paDio ti jAya-AsaMkA / ahamavi tattheva gayA citemi ya [148A]hoja so eso / / 174 cakkavAo tti jAyA(?) so vi samAsAsio vayasehiM / bAha-paDiruddha-kaMTho kalumiNaM bhaNai kaha kaha vi / / 175 hA maha paNaiNi mayaNa-sara-dIvie ruira kuMkuma-savaNNe / kaha vaccaMte vaNe tae vihUNo dharIhAmi // 176 evaM ca vilavamANo mittehiM pucchio kimeya ti / so bhaNai kahemi para kassa mimaM(?) rahassaM ti / / 177 ja cakkavAya-siMgAra-pagaraNaM ettha paTTae lihiya / taM cakravAya-jAI-gaeNa savvaM mae pattaM / / 178 kahameya vuttaM ti pucchio tehiM piya vayasehiM / jAIsaro tti vihiya-suhehiM samuhaM niveDhehiM // 179 jaM ca tae me ka.heyAM taM ciya so kahai tesimaNubhUya / niyaya sagaggaya girA te ceva guNA payAsito // 180

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taraMgalAlA 243 tatto kugai paiNNaM na mae aNNa mahilA maNeNaM pi| / pattheyabvAu(va?)ssa jammammittha (?) taM motu // 181 bhaNai ya pucchaha gaMtuM keNa imo citta paTTao lihio| jaM neyarI samattho lihiu maha piyayamA rahao // 182 souM cemaM sAmigi kahiyAmamesi pucchaga-samae / hAhi tti ciMtiu puNa paDatiyaM turiyamAyA[yA] / / 183 tattha vi dIvussikaNa kiriyA-vAjeNa jAva ciTThAmi / tAvAgao vayaso tasseko tattha maM bhaNam / / 184 keNa kaya cittamiNaM bhaNiya ca mae taraMgavaiyAe / sehi kaNNAe lihiya samaNubhUya ti so gao / / 185 aNumaggao gayA ha [ca] tassa to tattha eka pAsammi / acchAmi jAva tA teNa sAhiya sa mittassa // 186 to bhaNai sohaNamiNa hohI jeNattha gavio sedI / so paDisehai barae sambe ete kumArIe // 187 mittehiM tao bhaNiya jaM tAi mUlaDio(?) samma / tA acchiu dAo(?) tA saMpattI hohi kameNa // 188 to so sagiha nijjai mittohi ahaM piTThao jAmi / ko tti suddhitthameso sa-vayaM so gimaIsIya // 189 nAu ca taggihamahaM tappiu nAmaM ca pucchiu samma / nippaNNa-pesaNA haM tatto turiya paDiniyattA / / 190 suha suhayANo (1) pahuttA ihaM ti souM ca tahaM ghariNi / piu nAma-sahiyaM tannAmaM me kahe... ... ... / / 191 sArasiyAe bhaNiya sovaNadevassa sisthavAhassa / putto kalA-guNa-nihI nAmeNaM paumadevo tti / / 192 souM cema tuTThA vi to bhAvo me ettiu tti vottuM ca / uvagUDhA sArasiyA tIe maNiya kimattheNaM // 193 tatto hAyA deve vaMdiumuvavAsa-pAraNaM kAsI / tAo ya sahammAe viharAviya sAhavo vihiNA / / 194 tAhe ya ceDiyA me pAsAo avasaritu sArasiyA / uNhaM viNissasaMtI puNo khaNeNAgayA tattha // 195 bhaNai visannA sAmiNi satthAho mitta-bAMdhaba-samaggo / tumheM kae samuvagao seTiM asthANa-majjha-gaya // 196

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244 taraMgalolA bhANIya satthavAho dhaNadevo pagadevayassamha / dijau taraMgavaiyA bhaNaha ya jaM dijAe guka / / 157 to kira duTThI seThI imANi uvayAra sunna virasANi / tassa pauNAva utthaNa-karANi vayaNANi bhANIya / / 198 kammaM jassa pavAso taha vAso jassa niya-gihe nasthi / kaha tarasa savva-desAnihissa dhUya niyaMdA(148BhaM / / 199 taha jo sAvaya dhamme sahAyao hojja laddha-sammatto / sAvaya-kaya-kammo tassa daridasta vi hu dAhaM / / 280 souM camaM DiM vAma ruyaMtI ahaha kaha hohI / kajjamiNa jaM marihI so virahe majA to haM pi / / 201 tA sArasie ghettu lehamamaM vacca namni lihiya ca / sAmaya dehAe.saM jatthAgaMtuM tuha milAmi / / 202 sA vi kaya-jahAiTTA sammappei(?) tassa paDilehaM / jeNobhaya kula kusalaM so ricaya melAvao junto / / 203 dadalu cemaM majjha vayaNamaimayaNa-dRmiyA gami / kaha vi divasaM paose sA ramiraM ceDi maM nesu // 204 piyayama-pAse bhagai ya sA dhIrA hosa jeNa vynniiy| hohI evaM kajje kIrate bemi no haM taM / / 205 jai jIviyAe kajjaM sahi me tA nemu tattha maM turiya / evaM nibaMdheNa ya tIra paDibajji ugAha / / 206 majjiya kaya-siMgArA bhoyaNa-vavikhatta-pariyaNe nIyA / piya vasahiM kiccheNaM jaNAulate maggaNaM // 207 to bhavaNa-paDiduvAre vicitta-desa-TTiyAi darisai / dAsI me taM taM sa-bayaMsaM muha-nisa ti / / 208 diTTo tti phuDa-haTTA acchAmo tattha ekka-pAmammi / mA koi pecchihi ti ya saMkAula-ciliya-cintAo / / 205 amha ca bhAgadhehi teNa visajjiyA piya-vayaMsA / pecchaha komui-cAraM tubbhe haM puNa suvissaM ni / / 210 tesu gaera niyaM(?)to ceDiM bhaNai(?) ehi baccAmo / taM cakkavAya- paTTaM daTTuM susubheNa giha-niya 211 taM cAhaM nisuNatI pahi-duvArammi jAtra cihAmi / tAca gayA sArasiyA mama dAnI nassa pAsamma // 212

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raMgalAlA 245 viNaya-raiyaMjaliuDa purao samuvaTThiuM ca taM dahu~ / bahu-mANa-sasaMbhaMto aha kaMto uDhio sahasA / / 213 jatto cevAhaM giha-heTThA ciTThAmi ghariNi pcchnnaa|| tatto cevAyAo ceDIe samaM paumadevo // 214 to sa karehiM taM me dUiM aMja(?guli) uDe gahiUNaM / / bhaNai paritosa-pAyaDa-pahaTTa-vayaNo imaM vayaNaM / 215 diDhe pai(!)dUI tae tuhie naTTho mahaM hiyaya-soo / jaM jaM bhaNiyaM piyAe kahesu taM soumicchAmi // 216 aha bhaNai ceDiyA taM na kiMci appAhiyA ahaM tIe / sayameva viNNavehI sA kira me AgayA pAse / / 217 to haM tatthAgaMtuM paNamaMtI piyayameNa bAhAhi / AliMgiUNa bhaNiyA sAmiNi sussAgaya te ti / / 218 aha bhaNai maM piyayamo kiM sAhasamerisaM tae vihiyaM / jamahaM bemi kisodari sa-pasAyA hou taM suNasu // 219 rAya-kulaDDhao ya nigamammi] gahiya-vakko ya / bahu-mitto ya piyA te sAmiNi nagarassa pamANaM // 220 tatto u aviNayamiNaM guNa-buddhi tuhovari vihehI / majha ya kA(hi)i ruTTo se savva-kulassa uvaghAyaM // 221 tA jAva taM na najjasi tAva niyattAhi niyaya-gharameva / ayaM kAhAmi tahA jahA labbhaM tumamuvAeNaM // 222 eyammi desa-kAle keNa-vi puriseNa rAya-maggAmmi / paDhiyA vacca teNa gAhANuguNAM imA ghariNi // 223 sayamAgayA(149A) piyA jobvaNaM ca attho [ya] rAya lacchI ya / cAsa-samae ya joNhA paMca vi turamANA bhoijjAo (2) // 224 souM cemaM gIyaM socchAho ghariNi maM pio bhaNai / desaMtarammi gaMtuM pie jai tahiM ramijjAmo // 225 to taM bemi. ruvaMtI namhi samatthA niyattuM nAha / / aNugAmiNI ahaM bhe jattha bhaNaha tattha vaccAmi // 226 dAvaMto ya avAe bahue vi mamAinicchayaM nAuM / vaccAmo tti pavajiya bhaNai [ya] gihAmi pAhejjaM // 227 paMtha-parivvaya-heuM jAva ya so gehamaigao niyayaM / tAva mae sArasiyAbharaNANayaNAya paTTaviyA / / 228

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246 tahagalolA sA vi gayA jA turiyaM tAya-gihaMtara-gayaM bhavaNaM / rynn-krNddy-htthe| pio pi me Agao tAva / / 229 tamahaM bemi savilayA AbharaNANaM visajjiyA ceddii| sA jAva tao Avai tAva muhuttaM paDikkhAmo // 230 so bhaNai maMta-bheo dUIo hojja kIsa sA mukkA / gahiyaM ca mae vittaM savvAbharaNaM ti vaccAmo // 231 to teNevaM bhaNiyA tassa ya chaMdamaNuyattamANA haiM / apaDikkhiya-sArasiyA turiyaM saMpatthiyA ghariNi // 232 to savva-ratti-jaNa-hiMDaNeNa nagariM avaMguya-duvAraM / / dadalu niggacchAmetatto jauNaM samo iNNA // 233 aha tattha niyacchAmA nAvaM khIlAmmi rajju-paDibaddhaM / / lahuyaM gamaNa-samatthaM visthiNNAchiDDa-kucchIya // 234 taM ucchADiya-baMdhaNamArUDho saha mae paumadevA / abalANakaM ca geNhai nikkhitta-karaMDao samayaM // 235 nAgANaM ca paNAmaMjalio (?) kAuM naIe tIe ya / kaMteNa kayANuguNA jauNA-sottassa jA nAvA // 236 tANe dAhiNa pAse tattha siyAlA lavisu sohiM(?) ca / tassaha bhaNai pio mANAmo khaNamirNa sauNaM // 237 vAmA khemA ghAeMti dAhiNA maggao niyatroMte / vaha-baMdhaNaM ca purao deti siyAlA aNusaraMtA / / 238 evaM cullaviUNa vi ramaNo AvAya-saMkio tattha / jauNANa sotta-huttiM nAvaM vegeNa pellavei // 239 jaMtANa ya nAvAe paropparullAvao sahariseNaM / gaMdhavva-vivAheNaM pieNa pariNitu bhuttA haM // 240 bhAgIrahIe majjhe kameNa nAvAe tIe dubhaMtA / cakkavAya vva ramimo cirihaM jAmuggao sUro // 241 tatto ya rai-kilaMtA nAvaM mottu naIe puliNammi / jAvacchAmo tA tattha nivvaDiyA bhIma-cora-bhaDA // 242 daTuM ca te raNatthaM samuttasaMto ya pAya-laggAe / dhario mae piyayamo to gahiyA do-vi corehiM // 243 tatto haM rovaMtI bhaNiyA hakittu ghariNi corehiM / jai dAsi kAsi rolaM tA taruNamiNaM vahehAmo // 244

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taraMgalAlA evaM ca nilukA haM piyassa pANa-parirakkhaNa-nimittaM / gADhaM kaMpiya-hiyayA nissaha tattha rovAmi / / 245 daha rayaNa-puNNaM tuTrA corA karaMDayaM mukt| aha bhaNai cora-vaMda sasIsaya(?) bhaDo tahiM eko // 246 [1264]so raiyaMjali-kara-saMpuDehiM seNAvaI paNao // (250) amhe ya nirikvaMto bhImo kaMpa-rahiyaM tahiM eka / saMdisai thera coraM AsaNaM kiMpi kaNNammi / / (251) so tattha gahiya saMmeltha (?) nicchao bhaNai therao eka // sAhittu (?) cora taruNa jahaho(?) pallIvaI bhaNai / / (252) u(?) kira (devIe jAo seNAvaIhiM kAyavyo / cAummAlaya aMte mahilA-sahieNa puriseNa / / (253) tattha kira miNamiNaM jogga ti surakkhiyaM karejjAsu / souM cemaM bhIyA visesao haM tahiM ghariNI / / (254) aha so sAmiya-vayaNaM kayaMjali-uDo pavijja amhe / ANei cora-taruNo sa-paDAlI paDi-paDAlIe // (255) dhaNiyaM ca bubbhamANaM bAukkhaMbhaM vihittu corehi (?) / avayAsegi piyayamaM vAretI baMdhaNaM tassa // (256) evaM ca vabasamANI vi teNa coreNa jA[126B]ya-roseNaM / lattAhiM haM tu nibhacchiyA ya chUDhA ya ekate / / (257) daGa cemaM dhIro vi piyayamo bhaNai hA maha kaeNaM / maraNAhiyamiya dharisaNamapatta-puvvaM pie pattA / / (258) evaM ca jaMpamANo nillakkhaNeNa(?) teNa coreNaM / baddho pacchAbaMdha bIya-paDAliM tao gao(?) / (259) bhaNio ya mae coro kosNbii-nyri-stthvaahss| [eso] eko putto seTThissa ya bAliyA ahayAM // (260) jettiya-mittaM icchaha maNi-mutta-suvaNNAM pavAlaM vA / tettiya-mattaM amhe mecchattiyA(?) // (261) tumhaM ca koi vaccau amha lehehi Ne kula-gharANi / ladvami tao atthe amhe muMcejjaha duve vi / / (262)

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248 taraMgalAlA to bhaNai takaro so tubbhe kaccAyaNIe jAyammi / amha seNAvaiNA mahA-pasU do-ci uddiTThA // (263) deja ya a-dijjate kuviyAvagarejja bhagavaI amha / jIe pasAeNamhe savve kAmA aNubhavAmo / / (264) souM cemaM bhIyA suThuyaraM ghariNi jAva dhU(1jhU)remi / tAvAvANaya-dese keNa ya mahuraM samuggIyAM / / (265) agaNiya-naya-parivAyassa sAhasaM kammamArahaMtassa / [purisassa] ekatariyA hoi vivatti vva siddhI vA / / (266) souM cemaM bhaNiyaM pieNa soUNimaM samuggIyaM / mA kuNa pie visAyaM satthA to kipi saMjAyA // (267) sesANa ya baMdINaM pucchaMtINaM sa-dukkha-vittANaM / sAhemi niyaya-cariyaM rovaMtI jaM jahA vittaM / / (268) taM ca souNa(?) majhaM so coroM niggao paDAlIe / tAsito baMdIo tAo vi lahuM palANAo / / (269) tAsu ya gayAsu to bhaNai piyayamaM takaro mauya-mauyaM / mA bhAha ahaM tubbhe maraNa-bhayAo vimossaMtA (?) / / (270) pattAlIe kAuM maMsaM so Ao tao bhaNai amhe / jemaNamiNaM pabhujaha u suThu dUrammi gaMtavyaM / / (271) amhehiM necchiyaM taM navari teNANiyaM duvehi pi / uttANaya-karayala-saMpuDehiM udayaM tahiM pIyaM // (272) to sUro atthamio pallI vi huDukka-gIya-saddAlA / matta(?)-corehiM vihiyA naccaMtehiM jahicchAe // (273) to jemaNa-vakkhitte jaNammi so takaro piyaM muio| bhaNai mA bhAha eha ya jeNAhaM te palAvemi // (274) tatto teNamhe taha kahaMci nIsAriyA sa-pallIo / jaha keNAvi na nAyA nei ya purao Thio amhe / / (275) so hattha-gahiya dhaNuho uppIliya-bhatthaya-saNAho / evaM ca palliyAe jaMtA katAramuttiNNA // (276) to bhaNai takaro Ne kaMtAraM ti jAha vIsatthA / etto pacchima-huttaM purao gAmaM ca pAvihaha / / (277) ahamitto ya calissaM khamaha ya jaM sAmiyassa ANAe / aNNANa-pamAehi ya baddhA ya hayA ya pallIe // (278)

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taraMgalAlA to bhaNai pio diNNaM jIviyamamhaM tae nirAsANaM / to nikAraNa-vacchala vIra tumaM suNasu sAhemi / / (279) vacchApurIe putto hai dhaNadevassa satthavAhatsa / nAmeNa pumededhe| kahihI loo vi tava evaM // (280) tA ejjasu kaiha vi tahi atthaM dA(hAmu)te subipulaM ti / so bhaNai jayA essaM tattha karejjaha jahA kiMci // (281) evaM jaMpamANe xxx vaJcai untara hutto amhe vi gayA avara huttA tha (282) pattA yA kileseNaM sAhiya gAmammi piyayama bemi / kathai chuhAvahAraM AhAraM iha ga[127Ajveseha / / (283) to maM bhaNai piyayamo takara-parimudra-molla savvassA / kahaM caMDi parassa gharaM aNajjamANA aIhAmo // (284) vasaNa-paridhADiyassa [ vi] deha tti na mANiNo bhaNiyamuciyaM / ahavA tujjha kae maha natthi akAyavyayaM kiMci // (285) to vIsamasu muhuttaM racchAmuha-bhUsaNammi eyammi / dissAvakilarasaMte(?) devaule to do-vi tahiM pavissAmo // (286) ciTThai ya tassa majjhe paDimA dasaraha vattANa(? suNhAe) sIyAe / taM ca namiuM nisannA deula-pAse vicittammi // (287) pecchAmo ya juvANaM jaccAseNetayaM tahiM ceva / purao turiya-pahAviya-kiMkara niyaraM su-nevatthaM // 288) to ha nAgara-taruNA kovi ime| hohii tti nAuNaM / lajjAe parAvattiya deulassa susaMmuhA jAyA // (289) taruNo vi dhamma-he payAhiNaM deule karemANo / so daTuM ajjauttaM haya-hiyao dhAvio sahasA // (290) paDiuM ca tassa pAesu saMsuo bhaNai sAmi tuha mitto / kummAsahatthi-nAmA paNAsaya pureccao ahaM ti // (291) nAuM ya ajjautteNa dhaNiyamAliMgio ya puTTho ya / doNha pi kulANa kusalaM tao tumaM niggao pavAha (?) // (292) so bhaNai khema-kusalaM sasthAha-kulammi taha ya seTThi-kule / jaM cAgamaNa-nimittaM maha taM sAhemi suNasu tumaM // (293) seTThi-bhavaNammi kannA gaya tti nAe pahAya-samayammi / to kiMkara-dAsIe bhe kahio savvA vi vRttAMtA // (294)

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250 taraMgalAlA bhaNio ya satthavAho gharamAgaMtUNa seTTiNA evaM / vevAhiya khamasu mamaM taM ja kaDuyAvio kalaM // (295) sigdhaM ca samANijjau javAio jAiUNa mottu bhayaM / jaha hohI ca so duhio videsa-vAsayara-gharesu // (296) tubbhaM ca pudha-buttaM savvaM sAhai jahANupuvIe / satthAhassa vi seTThI jahA[u] kahiyaM sa ceDIe // (297) rerAcchIya tumha virahe ammA bahu-pariyaNaM syAvaMtI / jAi-saraNaM ca tumheM vipphuriyaM doNha purIe // (298) to seTThi-satthavAhehiM tattha desa-nagarAkara-saesu / saMpesiyA maNussA samaMtao maggiuM tubhe / / (299) ahamavi paNAsaya-puraM paTTAvio] tumaha NAttaNa(jANaNa)-nimittaM / ajjaM ca tattha patto na ya suddhI kA vi laddha tti / / (300) ciMtemi khINa-davvA dhaNiya-paraddhA kayAvarAhA ya / paccaMte sevaMte purisA durahIya-bijjA ya // (301) urae parae hiMDiu ca tatto ihAgao eNhiM / devA ya me pasaNNA jaM me saphalo samo jAo // (302) vottuM ca tumhamee sa-satthavAheNa seTiNA lehA / sa-hattha-lihiya tti appiyA teNa paNaeNa // (303) paNaeNa ghettuM pieNucchoDiya te hiyAviyA paDhamaM / to vAiyA sa-saI majjha suNAvaNa-kae lehA // (304) lihiyaM ca tattha kajja tehiM sayAM sa-savahaM jahA tumheM / iha ko vi nAvayArI tA ijjaha nibbhayA do vi // (305) souM cemaM satthA jAyA aha pucchio piyayamo ya / kummAsahatthiNA hattha-baMdhaNaM daTuM kimimaM ti // (306) kahiyaM ca tasta basaNaM jahANubhUya pieNa to teNa / egasmi baMbhaNa-kule karAviyA suMdara-rasoI // (307) jemAviyA ya vihiNA ghaya-makkhiya-sa[127B]yalapANi-calaNa-vaNA / nImo taM kulamalivAiUNa jaccAsamArUDhA // (308) kummAsahatthi bhaDa caDagareNa parivAriyA pahuttA ya / gaMgA-naI paNAsaya-purassa pAsesu vahmANI // (309) taM cAgAha-jalaM ti ya nAvAe uttaritu ramaNIyaM / bali{?).paNAsaya-puraM ti-bhAga-sese dimmi gae / (310)

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raMgalAlA 251 kummAsahatthi-pejiya-maNussa-saMpADieNa jANeNaM / tattha paviTThA tuTThA ya mitta gehammi rayaNIe // (311) tammi ya suhaM suheNa ciTThAmA pesiyA ya kosaMbiM / lehA pieNa kummAsahasthi-sahi eNa eme| tti / / (312) paDilehehiMya tatto samAgaehiM tahAgaeNaM ca / paMtha-parivyaya-heuM hiraNNa-batthAieNa tao // (313) kAhAvaNaya-saharasaM dinnaM mittahara-ceDarUvANaM / khajjaya mAllaM ti mae sesANaM pi ya jahA-joggaM // (314) kiccaM karemi kummAsahatthiNA kAriyA ya sAmaggI / gamaNa-nimittaM suha-pavahaNeNa caliyA ya kosaMbi // (315) tattha ya kameNa jaMtA vAsAlaya-gAma-saMThiyaM pttaa| vaDa-pAyavaM mahallaM pecchAmo rammamaha taM ca // (316) daddu kummAsahatthi bhaNei Ne jaha pavitta vaaritto(?)| chaumattho parivuttho etthaM kira vaDDhamANa-jiNo // (317) jaM ca tayAsi pavaNNo vAsAyAlayamihaM mahAvIro / teNeveso gAmo jAo vAsAlao nAma // (318) souM ca vuttamiNa jANAoM uttaritu do-vi tayaM / sIseNa vaMdamANA vaDassa mUle nivaiyA mo // (319) bemi ya Na paMjaliyA taruvara dhaNNo si taM kayattho ya / jaM te iha chAyAe acchIya jiNo mahAvIro // (320) acceUNa vaDaM taM kAUNa payAhiNa' ca tikkhutto / pavahaNamAruDhA mo kameNa pattA ya kosaMbiM // (321) tattha Si kummAsa-vaDe vibhUsio sammuhAgamiehiM / kaya-maMgalovayArA pavesiyA nayara majjhammi // (322) appa-kaya-dosa lajjA-nijaMtiyA to tahi aigayA mo / sasura gharassa visAla jaNAula aMgaNa rammaM // (323) tattha ya pacchAyAo piyA vi me ghariNi baMdhava smeo| satthAheNa sahanchai varAsaNe tANa ya paesu // (324) paDiyA amhe tehiM vi avagUDhA oviyA(?) ya sIsesu / to ammA-sAsUhi saMsUhiM sesayANe ca // (325) vihio vihi-kiccANa pAesu paDai pesa-vaggo Ne / dhAI ya puvva-dhariyaM bAha, mocchIya sArasiyA // (326)

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252 to tAya-sasurayANa' diNNa muha-dhovaNa pi koDDeNa / baMdhUhi vayaM puTThA ubaviTThA puvva saMca dhaM // (327) ramaNijjaM cakkavAya -jAyAI / jAviha patta tti souM ca || ( 328) tesiM ca kahai ramaNo savva jahAnubhUyaM savva jaNeNa tAo bhaNei kiM me na pubvamiya kahiyauM / jeNAvaI na hoMtI ko vA cAlei bhaviyavvaM // (329) taM saphala - purisakA: coraM kAhAmi AgameU tubbhaM jIviya-dANe jeNamhaM jIviya diNNaM // (330) guruNA tuTThIe dAu lakkhaM to / / aNaNNa-sarisaM puravarIe | | ( 331 ) donhaM piNe kulaharA pIi ni [128A] raMtara - siNeha saMbaddhA / ekka - kulaM piva jAyA sama- suha- dukkhattaNa- guNeNa // (332 ) paMca ya aNuvvayAI vihAriya ( ? ) saha mae pio lei / uggADho ya visAla jiNa-vayaNa-suyaM amaya-bhUyaM // (333) savva-maNoraha-raNa pUraya ca puNNe maNorahammi mae / ujjaviyaM jaha bhaNiya taM vayamAya bilaha-sayaM || ( 334 ) kummAsaha sthiNo uNa kAreMti Ne vivAha rayaNa-kara jayamAyA bhaNiyA ya mae ceDI jaiyA piya-saMgayA gayA ahaya / taiyA kimettha vittaM sA bhagai suNeha sAhemi // ( 335 ) gatuM tuha AgAe bhavaNe vakkhitta-pariyaNe ghetu / tatthAdaTThUNa ya viNA || ( 336) gavbhaharayamAgayA adaDuM ca / paDiyA paccAgayAya puNo || (337) pahAya kAle kahemi seTThissa / cari [ca] kkhUNa bIhaMtI | ( 338 ) sohitu savvahiM puNa hA sAmiNi japaMtI kiccheNa gamiya rayaNi pAya- vaDiyA samaggaM x X X X X taca souNa seTThI (?) viNNavio tattha ammAe / ( 339) jasA jAI sariyA jai puvva-paI ca aNugayA vavayaM ( ? ) / tA se appo doso ANijjai bAliyA sA me || ( 340 ) evaM ca seTTiNIe nibaMdhuvarohio bhaNai seTThI / jai evaM tA satthA ciTThasu ANemi te dhIyaM // (341) to ANaNamihAgao satthAhassAbhayaM savaha- pubvaM / dei seTTi tti teNa vi tumhe ANAviyA evaM || ( 342 ) taraMgalAlA

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taraMgaloLA tatto pieNa samaM mAtIe maNorame bhoe / chastu vi ghariNi pio so kameNa putto mamaM jAo || (343 ) - tarasa ya kayANi kamaso kula-kamAgaya-sujAya kammANi / nAmaM ca se vidiNNaM tAeNaM usaha seNo ti || ( 344 ) baDhai ya suddeNeso bhaNiyA vasaMta samae puSkaraM DujjANe tattha kIlitu kAmi jaNummAhie ya patte haM / pieNa gaMtuM pie bAhiM // (345 ) kIDAmo to gayA ya jANeNaM / bahuvihmaNeya - nAyara jaNa iNNe || ( 346 ) hiMDAmo dumalacchi heTTA suhova pecchaMtA jAva tA samaNameyaM / pasAmo asoya - rukkhassa / / (347) taM ca viNaNa vaMdiya pucchAmo dhammamaha kahai so vi / saMsArAsArataM darisaMto siva- suhamayaM ti // (348) taM cANamaMsiya pio bhaNai bhayavaM tumaM ciya kayattho / jeNerisA taviDUr3hI pattA kiM tuha kaha sukayaM // (349) bhai risI suNa nivasai caMpAo avara- jaNavayAsaNe / ayi saMsi dese saMvAho vAha - purANa || ( 350) tattha ya acuka - lakkho daDhappahArI ya sIhao nAma / vAho tassAsi piyA aDavisirI nAma te sima || ( 351 ) putto anaMtara-jamme amohakaMDo tti nAma bhajjA ya / vanarAI nAmaM me pAraddhi-surA misa zyA ya / / (352) houM ca vayattho haM hatthi pADemi eka-bANeNaM / tA maM bhANIya piyA suNa kula-dhammo imo ahaM // (353) kArmetI gabbhavaI pasavaMtI pasaviyA sa cilhaNayA | tiriya - jAi saro mA nabhoTThiyathA kUyaliyA ya (?) || (354) esoya kulAyAro na bhavi (? bhaMji) yacvou puNva - purisa- kao / jaM hojja kulAvacayo jo kula-dhammaM viNAsejjA / / ( 355) viraha - kAya bala-pasUi ( ? ) tiriehi suThu rakto / putta karejjasu loddhi iya sAhejjasu ya sa suyANaM // (356) paDi [ 128 B]vajjiraM ca eyaM pAraddhi-kaeNa rodda-pariNAmo / viharAma ahaM sapayaM sAvaya-kula- saMkulaM raNaM / / ( 357) 253

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taraMgalolA aha annayA kayAI gimhe haM ghiy-kNddkodNddo| asAvasatta-tubo nibadvaya kusuma-mAla (?) keso / / (358) pAesu tuDukkAviya-pANahio [aggi-karaNi-] araNIe / dhaNu-paThe baddha-kaTTho vAhAraNNe gao tahiM vi / / (359) vaNa hasthi maggaMto daMta-musala-kAraNAya paritaMto / AhiMDiUNa taNhAbhi[ha]o gaMgA-naIe gao / / (360) tattha ya pavvaya-mattaM pavvaya-vaNaMtara-viyAriNaM passaM / hAottiNaM bhaI ekallayaM hatthiM // (361) so paviNaDha-visANo girivara-hatthi tti tahavi vAha-kulaM / kubbissai tti citiya tassa vimukko mae kaMDo / / (362) teNa ya samuttharaMto ego viddho kahaMci cakAo / paDio ya veyaNAura-vimukka-pakkho salila-tale // (363) paDiyaM ca NaM uvagayA cakkAI kaluNa-kUvaNI taM ca / dachu citemi maNe hA juyalamimaM maai vahiyaM // (364) tammi hu hathimmi gae mae [vi] tattha puliNammi kAUNa / Agaya-kiveNa turiyaM aggIe jhAmio sauNo // (365) tammi ya aggimmi puNo cakkAI sahayarANurAgeNa / bhamiUNa saNNivaiyA tattha ya daDDhA muhutteNaM / / (366) daddhaM ca taM taha-gayaM dukkhaM pIvarataraM mahaM jAyaM / [bhaddaya]-sauNa-mihuNaya viNAsiyamiNa' muheva mae / / (366) tA sa-kula dhamma-vaya-lovayassa ki majjha jIvieNaM ti / evaM kayaMta-coiya-maissa jAyA maha buddhI // (368) to bahuyarae melintu dArue cakkavAya cIyAe / ahamavi aggi 4 (369) x x x x x (370) xxx x x xx x x x x (371) x x x x (372)

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taraMgalolA X X x X X X X X X X x X sA vilavaMtIM dachu koDe. puTTa cariyA x X (373) x X X X X (375) X X X nAma || (378) [khArI] nAma gao viMjha-giri kuTuMbiNi aDaviM // (376) viMjha-giri-parikhitta' ekka-dAra visamaM gao ahahyaM / paliM tattha mahalli sIha-guhaM nAma cora - nihiM // (377) sAhassa pesaka (?) -posao tahiM cora - sAmio coro / pAyaDa-bhaDa - santtIo sUro sattippio tammUlaM ca gao dhario sammANio ya suhantaNeNa vi pio jAo seNAvaissa tatthayA kayAi ya kammaM kAuM gaehi corehni / ladva taruNa - mihuNaya taM cANIya sa-pallI || (38) uhi ca jAe (?) puvvaM ciya taruNa-mihuNaya Asi / seNAtraiNA joro (?) bhiccehi ya darisie tammi eyammi || (381) (374) tattheva / kharaM // ( 379) mihuNe taruNI acchara - sarisI biya kappiya tti kAUNaM / seNAvaiNA mahilA na kayA kaccAiNi bhae / ( 382) core hiya rayaNANaM pallIvaiNo karaMDao diSNo / tA sesehi vitta taruNa- mihuNa-saMtiyaM davvaM // (383) seNA i-vayaNeNa ya ANavio haM ime u navamIe / kaccAiNI jAe mahA-pasUo vi kAvyA || (384) bhaNio ya rakkhaNIyA tae tti neyA mae vi te gehUM / bAha bhara kiliNacchA maraNa-bhaTThA ya / / (385) aigaccha (?) tao sa paDAliMya te niyaMto hai / majjaM pibAmi maMsa khAemi ya tAvatA taruNI || ( 386 ) tadanna-baMdIhiM soyamANIhiM / jAI - saraNAi sAi || (387) 255

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256 taraMgalolA souM ca tayaM saMjAya [jAi-]saraNo khaNaM gao moha / [129 A] paccAgao ya sammaM niviNNo haM viciMtemi / / (388) jIviyamesi dAuM paraloya-hiyaM karemi(?) / kAuM ca taM rayaNIe valio palliM na gao na rAhi ti(?) / (389) gaMtuM cottarahutto patto sukkAu haM purimatAla / nayara tassojjANe deula-purao vaDaM rammaM / / (390) daTTuM pucchAmi jaNaM iNamo ki-nAmaya uvavaNaM ti / kassa ya devassa imA kIrai suMdarI pUyA // (391) to pAhuNo tti nAuM tattha jaNo maM bhaNei iNo(? mo) khaNaM / iNamo ujjANa-vara sagaDamuhaM nAmiha vaDe ya // (392) heTThA risahesara-kevala-pabhavo tti mahimA jaNeNesA / ajja-vi kIrai ThaviyA tassa imA deule paDimA // (393) evaM ca souNa ahaM vaDaM ca paDimaM ca vaMdiUNa tahiM / passAmi tava-guNa-nihiM samaNaM tatthekka-pAsammi / / (394) taM ca viNaeNa paNamiya bhaNAmi veraggamaggamoiNNo / icchAmi te mahAyasa sisso sussUsao houM / / (395) teNa ya bhaNiya dukhaM kAuM samaNattaNaM ti bemi ahaM / dhIrassa natthi dukkara tao pavvAvio vihiNA / / (396) ekArasaMga-gAhI nava-puvva-dharo ya hou viharAmi / evaM ca majjha jAyA mihuNa-nimittA pavajja tti / / (397) souM cemaM amhe sa-paccayA do-vi dhariNi diTThIe / melicchivi (?) ciMtemo parammuhA visaya-sokkhassa // (398) jai tAva kUra-kammo hoUNa imo vi saMjao jaao| tA joggA vi kimamhe tava caraNa pai vilaMbAmo // (399) tA taM vaMdiya samaNaM bhAla-kayaMjali-uDA ya sAhemo / guru taM mihuNaM amhe jassa tae jIviya diNNaM / (400) to iNhiM pi paDicchasu icchAmo bhe susussi amhe / teNutaM so jAhI mokkha jo saMjamaM kAhI / (401) souM cemaM bhaNiya sa-bhUsaNappAvaNeNa pesa-jaNo / tAyammANa kahejjaha sAmaNNaM te pavaNNa tti // (402)

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taraMgalolA 257 tesiM ca viNaya-khaliya khamaha ya kira suhama bAyara svv| mattehi pamattehiM va jaM hojja kayaM kayAI pi / / (403) assaMjaesu attho eva visovamo dvggi-nibho| hikaraNaM ti na diNNo cosirio Ne tti saMdisiyaM / / (404) sona cemaM sahasA ukkUviya parijaNeNa pAesuM / / laggeNa tahaNNeNa ya jaNeNa luMcai saya keso / / (405) jAva pio tA ha piya taheva samaNassa tassa pAesu / paDiyA pieNa saha to bhaNAmi dikkheha bhayava ti / / (406) teNa vi vihiNA jA dikkhiyammi tA pariyaNAu naaunnN| ammA-piyaro pattA bhaNaMti moheNimaM putti / / (407) mA hojja visama-tAruNNeNaM dhamme birAhaNA kaai|| tamhA aNubhUya-bhogA pacchA vi tava gahejjasu / / (108) bhaNiya mae bhogA khaNa-metta-suha tti vIra-taruNeNaM / / sAsaya-suha-heU dhammo cciya hoi kAyabvo / (409) tA baeNti putta sAhasu sivamacireNeva taha vi gdgdiyaa| baMdhava-jaNeNa ya vaDDhaviyA samAsAsiyA do-vi // (410) sAsu sasuro ya tao ramaNaM maM beMti putta keNa tumaM / kici bhaNio jamevaM pavvaio taha ya dhamma-phalaM / / (411) saggo tammi vi bhogA sAhINA te ya tujjha tA bhoge / kaivaya-varise (?) pa[129 B]cchA sukkhaM vihejjasu / (412) to me gurU sayAso(?) niya-carieNa varo io jAo / samaNo tti bottu tesiM saMdarisei diTuMtaM / / (413) jaha kosiyAra-kIDo jA jA taNu-veDhaNeNa aNNANo / hiya-kAmao niraMbhai appANaM taMtu-metteNa // (414) taha moha-mohiya-maI jIvo visaya-suha-kAmao dhnniy| itthi-kaeNa niru bhai appANaM rAga-dosehi / / (415) bhaNiyauM ca tehi visayAsevaNa nivvuya-maNA navari amhe / na caemo nissariuM tA tumhe ciya paraM dhaNNA / / (416) to seTThi-satthavAha-samahila-mittajaNa baMdhava-samaggA / ghettUNa puttamamhaM nagaramaigayA paroyaMtA / (417)

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taraMgalolA teNa ya samaNeNAhaM samappiyA vaMdaNasthamAyAe / nAmeNa ya bAlacaMdA-gaNiNIe sA u sissiNiyA / / (418) nAmajja caMdaNA[e] bhaNiyA ya tuhesa [si]ssiNI hohI / sA ma ghetaNa gayA niyAsamamahatthamai sUro / / (419) tattha ya gaNiNIe samaM Aloiya-nidiyA paDikkatA / dhammANurAga-rattA gaya pi ratti na-yANAmi / / (420) so ciya muNi-vasabha-gurU satthA[ha] sueNa [teNa] saMjutto / aniyaya-vasahi-vihAro katto vi gao viharamANo / / (421) eyauM ca taraMgavaI kahiya ghariNI suNintu saMviggA / sA giNhai gihidhamma taruNIhi samaM jiNa diTuM / / (422) bhikkha ca cittu ThANaM saha khuDDIe gayA taraMgavaI / samayamsi samuppADiya-kevala nANA ya siddha tti / / (423) sa-gurU ya paumadevo siddho aha ghariNi-seTThi-satthAhA / udayaNa-rAyA ya gayA kAle[f] devaloyaM ti // (424) evaM ca kUNiodayaNa rajja-kAlobbhavA taraMgavaI / vIsamai kahA rammA bhaddA bhadesara-sUri-raiya tti / / (425)

Page #409
[ aneka akSarA vacce lahiyAne bhrama thayAthI tathA jJAna ane pramAdI DelAnA upAzrayanI pratanA pAThe paNa aneka sthaLe bhraSTa che. mudrita pAThamAM AvAM ghaNAM sthA sudhArI lIdhAM che. je je sthAne pATha sudhAryAM che te te sthAnanA mULa pAThe ahI' ApyA che.] 4.1. nihasassilAe 4. 2. erisAe; vihANAsahAe 6.2. aNNatthakalAI ' 7.1. nA puNa o O 10.1. lAiNNa 12.1. AviMhiyA 16. 1. puhaMiehANaM; kANaNavaNaM 17.1. vipulacalAekosa * 18.1. * aNAmiya 20.2. * visoNanANa 21.1. tAsI 22.1. vasatI siddhI maggapariggagujjatto 22.2. sissI * o 23.2. emmakkArasaMga; kariyA subvayAssa 24.1 sissI 0 o 0 0 26. 1 tassa rahie, * mahiya 26.2. * pAmANaM 30. 1 ecchiti 30.2. vimya 31.1. vimalayAo 32.1. laMThae hiM 33.1. * kisa 33.2. dhavalaja 34. 1. thI ( ? ) pAlIyA 35. 1. AbhAsaNujJjaeNaM hastapratanA bhraSTa pAma 0 0 ; puNNiva O 0 35.2. cAleya 36. 1. vihiyANaM; khvAhi 37.1, sassirIyA 38.1. khudda deg ; suMdaraM 38.2. deg dese 0 39. 2. sahiyAmaMdhu (?) deg 41.1. kasaNa 0 41.2. majjhe, kamala 43.2. aNAiya 44. 1. lAyaNaghaDAyA koNu hu sohaya 46.2. maM 47.1. Ie aMge 50.1. mokSUNa paumAvatoNeNa saMde 51. 1. loge ya para suI 51.2. arayaccara 53.1 pAmA nimissaMti 63. 1. saMpai ya kAya mhe 65.1. 0 maNamAu * talaMmi vIlA . 65.2. 66.1. phuDa 66.2. kaNNamaNNamaNa 0 71.2. bhavarNami 75.2. gammaM te 76.2. ko kira 83. 1 kuNai 84.2, thoDa(rU?) * *

Page #410
260 85.2. savvAve; doi 90.2. * sami ahIM pratamAM gAthAsa khyA AMkaDA bhUlathI 9nne badale 80 ApelA che ane A bhUla aMta sudhI cAlu rahI che. 91.1. aparimivalo 97.1. guNarAso 97. 2. thiya-; akkaDa 99. gAthAnA 99.2. vaMdhappAmavihaNU 100.1. vijaya se rayaNAyakkha 102. 1. ta yaH pariNi 103.1, gave 103.2. suyarNami 106.1. uvAiyA 107.1. colatI 111.1 acchi 1112 tatthamaNiyA 112.1. bhAiyesavvaggeNaM 113.2. pAI 114.2. e 117.1 deg vAiyaM bheTa 118.1. puNajorNi 120.1. pAvayaNi pavAyayA 122.1. te kAma 125.1. mAma neDiyA eyA 125.2. sohIya 126.1. kAriyA hi; khellAdho (?) 128.1. suhasIlayAe 130.1. kArakhANaM 131.1. bhAivivANi va o naIma sittosuutte| 0 132.1. kAlAgaru 134.2. vandiyA migayA 135.1. pAya uNa 135.2. vesAviyA o 137.2. atIsIyaM 139.1. mANasaNasa niyattA 139.2. suhariNi imaM 141.1. galavaNe 142.1 nacchA 142.2. saghai: * sare 144.1. disAya 144.2. gayavaramayavaramayagandho 148.1. kaMcanagAri * jayatI 148.2 payaNDaM uppaya 0 149.1. ambaraM; piMDa 149.2 vihiya 151.1. to hAsa 153.1. gatIu paMDurAo 156.1. posahaguNeNaM 162.1. urakaMcaNaM, sukhI 162.2. * paumarao 164.1. * miNasovamANa * 167.1 vahalamayamadarpijarA ru ( ? ) yarA 167.2. pupphesu tAhe 168.1. * suppha* 169.1. pattiya 174.1. gaDha ( thADha?); pacchasuttarAyaNacabha * 174.2. sarasaaNaM 177.2 samaMto saparAhi 178.1. aicchihara 184.1. kati maM 184.2. vaMjaNA vivihollayANiya 185.1. jahnuddihiyamiyasihaM( 3 ) 185.2. gaMdha sala 0 192.2. vajja uvAladhA 194.1. kammakAriNo 195.1. jAsuyaNa 198.2. sAhagaM 202.1. khalakhalAyA 202.2. sadugdhIsA taraMgalolA 0 0 O 0 0

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taraMgalolA 261 bahasa .. 203.2 dhammaha 204.2 vAhit] mantachA deg 205.1 ahiyaM 205 2. cilliyaM 206.1. sAgidvividhapaTTe 208.2. deg koTTagaleggaM; kanda 209.1. da; deg cicaiyaM 210.1. bANavilaggo, samattha 210.2. govAlo(?) 216.1. nANA vihaveNi deg ; puravarISaM 218.1. pecchaNayachaccheu 218.2. jaNavisANa 219.1. rAyavAhaccha 219.2. pahakaraeNa DaiMti 222.1. sokumAla 227 1. ThaMtuga 229.1. ehi 230.1. pAyacchaNamisiNa 0 230.2. vi ei 233.1. mahukurI 233.2. deg suhANa 234.1. ghaNaDa(?)vAyA 234.2. yArA maya deg ; deg jUiyara vva 235.2. keyalI deg ; cittaghare 236.2. niiyaivvataM 237.1. bhArANaiyadeg 241.2. mahaMmattA 242.2. ghaMkaya 246.1. paNasiu taha 247.1. yAsu utta 250.1. AsAsigRhaM yAyAceDIe 250.2. bhariyA; kiriM 251.2, khar3a 254.2. ahavaThaMbhiUNa: palopaNi 256.2, saravara ti 259.1. raMgiyavvaya 261.2. sarayajIyaguNajAyase sara 0 263.2. kAraNa 266.1. deg maMDalesu ragai 267.1. viva tahiM 267.2. ghADiyA 268.1 paccArApAyasatI 269.1. ceDiyalaM 271.1. deg gamaNa 271.2. yasu * vihasa 273.2. u 274.1. kIrau 276.1. viNAsamaMgo parthamAya segotti 277.2. nahocchenja 281.1. sa jAya 282.2. kayalIhare 285.1. yayANAu 285.2. sAhiaI 288.1. tujjha 293.1. bahuyAsanniciu . 293.2, aMgA 294.1. sA jassa caMevAro na . 294.2. aNaliya jaM . 295.2. pijulapiuNA 296.2. pheNAerogatiyAyavarA 297.1. pAyakattarikUla 299.1. deg sArasaMserahakAyaahasaM. 300.2. * nihi 30 2.1. saMsAro hoi sayavva 302.2. jAyA ramanti jAyA 304.1. mayAla 305.1. 0 vaTTalasuhayacakkala deg 306.1. deg koreTa . 306.2, calaNamuNDA

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taraMgalolA 262 309.1. saMjhA(kA ?) ya nimmiyAnetasi vijjuyagamaNo 309.2. sara 310.1. neDAliyA 310.2. aNuvassAyAmi 311.1. ekamekkassA navvui ? 313.1. yakkameka ticaTTaI viliyaviliya. virahiu nikAmarau kAmau kAmo 315.2. deg gihami 316.1. desayAlo . . 320.1. deg sattivAya ..... 321.2 eyagaragamaI 322.2 ya pattA 323.1. pAUNa pAUNa yaM mukkatho(?)ra lie(1)va 323.2. samuvaiNo:324.2. umussetvAso ya .. 327.1. udAviyA 329.1. majjiya sighAullattipUmA .... 329.2. mAyajAviya deg ; aNuppatto.. 330.2. koyava; bheva 331.1. samakhuNNuya deg .. 331.2. ukkuDUya deg . . 332.1. deg urasso 332.2. vikatthaNa 0 333.2. palaMmvavAlA / 334.1. degdanTa .. 335.1.varaganyammayaM 337.1. ticchipecchiro 337.2. kaNhaM. 338.1. vANaM koyaMjIva 339.1. kAlahamuteNa 340.1. gamayabeDAu 341.1. paDhamillayamaNuieNa 341.2. bharamavAyatI 342.2. piya uvekkhatI 343.2. samAlaya 315.1. niyara 345.2. sarIre 346.1. paraMtaMgi 346.2. ecchiyaNambaparaM giu 347.1. deg kar3aDhiya 347.2. sallamihadviya 0 349.1. nisara 349 2. kaNDaddAviya . . 350.2. pIiparaMparagADha 353.1. aNupaDe tI 353.2. soyAmi / 354.2. cakkAyamacchaimoi. kusiu 355.1. vivamaNaM . 355.2. vehatthaM 356.1.' aNusohaivvadhUmeNa 358.1. visayaMtaramANanto 358.2. desaMtariujja me 359.1. dehambariya 359.2. hoi u 361.1. mAisoya 361.2. Agaa padesa; piyayamo // 362.1. deg jIviyanikAla 363.1. kaMThaM ca uddhiya tattha 366.1. apacchimaya dasaNaya na ima 368.1. dArumatI 368.2. chAu paulehIi 371.1. avaraNi 371.2. sasadde 372.1. sadhUma' jAlajjala 372.2. airega tara vaNa 374.1. evANAsamuiu 374.2. bharaNamaNa aNuiyabhiNa 3.75.1. cAuvalavacalaNolliya 0 375.2. ujjhaMti majjha 378.1. sahahuttaM 381.1. aivarayAmi samAsasoyA 384.2. ghaDiyA cha 385.1. sasuiDAmaNahiyayAhi

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taraMgalolA 385.2. pavera gha ( ? ) uhara 387.1. rahara serinAgae 387.2. uTTie; uktao 388.2. hiyatAlayaM 390.2. jahANubhUya si kahi 394.1. ahalAvata taM pakkhaM; gharAvAsasaMtipaM 394.2. satthabAhaeyaM 395.1. kAhI 398.1. eva 398.2. bhairA 401.1. devayapasAeNaM 402.1. tIya sakAraNa 403.1. uvaniggayA 0 ; 405.1. uvoya 0 visesa uruNa 407.2. aMga jala 409.2. nivvuyA haM punhaya 410.1 nayarimatIyaM 411.2. jotAvei ya haMgamANaM 413.1. suri, bhe 413.2. ahibhai 415.2. niyayAbhigAresu 419.1. stapratabhAM nathI 419.2 ta na ya se 422.2. aharayaMbaddhaneNa 423.2. vivakhAya 0 427.2. niddAvaNaya NayaNamuddA 428.1. sArebhiyAe 429.2. satthamamatthA 430.1 eva loya * 440.1. sAyataraMga * 445.1. akAmA visaM 445.2. duhaTTA mi 448.1. * sara lilabAyANaM 449.1. kusumavaNa ; pauesaparibuTTI 451.1. vA 453.2. sosiyA 457.2. samanubhUyaM mi 460.2. lihiyA gae 463.1. daNe 464.2. dhammo guhakaraNI 466.1. je Ao 466.2. * bhAseNao 468.1, bhammiya 470.1. * yamiMgArA 470.2. cekhariyA 472.1. kArejaNa 473.2. vivajjiyaM ca 474.2. demo ahiMma 475.2. kuNimo cAda o 0 477.1. saMjamo yaNa ( u ) se su 479.1. dhurANaM 482.1. vikaTTha 482.2. Uga Asi 483.2. samotthaI 484.2. paDavaccha 487.1. aNaNNasamo 491.2. jIviyanvayacche 492.2. paDimiNa sirihI o 0 o 495.1. visAladhavalA 495.2. viyaliyassa 499.2. pucchaho 500.1. vippaNa 501.1. nAma vi; 501.2. jaha te ahaM 502.2. AsaMgI 503.2. gahicchAmi 511.2. cattha gha 5122. puTTa dopa 514.1. omasaM 0 504.1. hIhaM 510.1. jiNavayaMvAuvitta 263 sahI hiM

Page #414
- 264 taraMgalolA 515.1. deg khAradumANaM 523.1. jai lai 523.2. ciNi eNa 524.1. iha me 525.1. eyai 530.1. nizcaM AyaMbavipulo 351.2. hAsannamuhapautA 533.2. iyamvevI 534.2. te saparamANA 535.1. Asasu 536.1. bhaNiti 538.2. lavva jahA 540.1. dUsama-thayerimANUya 540.2. cittapaiyante 541.1. araviMdacaMdANA 545.1. deg diTTa 546.2. taruNANa 5471. deg mAtu 547.2. sAviNi 548.1. matitINa 549.1. daTuMtti je 550.1. kaheta 550.2. jjAyaga 552.1. paDijamaNavilakkha . 552.2. accAmi; ANAe nayI 554.1. araviMda 559.2. ihamo 551.1. niNNapacchiyaAsaMsattvatta vintarathu(?)bhiyajalA 562.1. deg sarAbehala 566.1. deg saMbha(ru ?)yasarIro 570.1. deg ThANATTiyA 572.2. kaNiyaMgarui paDatA uka va pamuka0 573.1. kAmijjato 576.1. dAvijaNadANa 576.2. citthANa 577.1. inta keU sasatti 580.1. jANiyacchehiM 580.2. kAuM 582.2. aNuggahiyA 584.2. 0 kaMto 585.1. deg saradIvie 585.2. sahayariNa kacchacchami 586.1. 0 taraMgAraMgiNI 586.2. vihaNaMgANu ddhari; varAhAmi 588.2 niyayava(dha ?)ssayavaM(gha) masavvaMgo 589.2 jae ti 590.1. jehi so 594.2. mayANaM 596.2. dukkaNasUriyamaNA 598.1. paijNA; mANaM pi 598.2. patthayavvA 599.2. mANussahi 601.1. madhpaNA vA 601.2. nANAmi 604.1. devI uttu 604.2. acchA hi 608.1. deg pAsaMti 608.2. nayaNe 614.2. kamArIe 615.2. deg dadavvA 621.1. jaNaM niyadharaM 624.1. deg parata 624.2. deg kusuma 625.1. uiya . 625.2. vayaNa 629.2. bAlavApiya . 630.1. rAgaro 632.1. samusAya 632..2 ehiDaI 633.2. guNasaMtAhassa

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taraMgalolA 634.1. nAyage 635.2. hi se nAma 636.1. dhaNNattha 637.1. cIdha ya puNo 640.2. vokasasamANA 643.1. viNissasaMtiH saparittatA 651.1. avagaya 0 6521. paca kira 652.2. payaviu sasthAho 655.1. sovasaMta; dUriya 65.1. deg saravio; jIviyapaya 657.1. mai nohassa 658.1. saha sicchajijara' 658.2. cAsaNNuNo 659 1. viDimahiyA 661.1. jA tuma 663.2. tuma 667.1. saMpani 657.2. deg dharasAmaMta 678.2. va roha 680.1. ladAsa 683.1. siddhakkhI 683.2. magasayamanto 687.2, uvarimatamayaM 689.1. cumbAlayassa 690.1.tIsatthA 696.2, vigArahA gokarIsA 698.2. na karesi karesi 699... tti cami niviTTA 700.1. ahiM kahi 7.1.1. ahiya hiya . 702.1, tatthi 704.2. kuNai volA 706.1. vibhavaMdhU 708.2. parimu(?Na deg 709.2. mA eva jatiaccho 710.2. to NaM 714.2. hatya 715.2. piDiyauttha ba ghattaga. 718.2. samaccoya 719,2. aNuvAyasIya 722.2. degsAra isa hiNaM / 723.2. paDikkhAbho 727.2. saMnicaiu 733.1. alatta 734.2. avaNitatta 735.1. mubbhe 735.2. vissAmio 736.2, paDibumANA 737.1. diyA 738.2. jIyaca 712.2. kohiti 744.1. dhammahadeg 747.1. visAla deg 749.1. deg guNacettaya 751.1. ceDidaeNa 755.1. taTTa tuTTahiyathA 755.2. pApa 756.2. virUvaviyasobhi . 7.7.1. desemi 759.1. vaNayaNo 762.2. piNa 766.1 taruNa 767.1. tatta 768.2. jhANe ya 773.1. aha guNa 775.2. purisehaMsu 776.1. kulacavadosA; muyaNajeNaNa 777.1. dhaj 780.2. muyati 784.2. mAgarama 785.1. maNavidhAo

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taraMgalolA 786.2. vayasi viNNattiya jaliyaM 787.1 vessasa mAe makAmo. 787.2. vayavayaNavaMdhaveNa 793.1. deg nicchiyagatI 794.1. savvassa va 794.2. saNamai sArakhaM 796.1. NamUlaM 798.2. suMdara 799.1. acchIniya 801.2, saha saNakitha 802.1. narindaggaha 803 2. naTTimAlA . 808.1. maNodAri; kantaparivAdiNI pavotaM 808.2. uyoe 810.1. cakkAla . 812.2. deg vilimAu 813.2. ahamavi gacchaM 814.2. paTTha 815... gaNase 817.1, ahi caDiya 819.1. dUra aguli 819.2. paritosapIrApahaTa deg 823,2. tumbhe 824 2. dUi me jaMsi 828.2. deg avairAgaya deg 831.1. aNimesa deg; deg vihaddata * 833.1. vakkhi 837.2, sAmANi 840.1. amhe 842.2. paMca ciM; deg sojjAI 843.1. icchaMti jaM to taM; jo va naro 846.1. ajja vae iu; pavajjAmi 847.1. samatthA mi 850.2. deg karaNayahatthe 851.1. kamale loyaNe na vAiu 852.1. tAhambani 853.1.caNNiya. bhuyaNu 855.1. niNaMti 855.1. hajja 857. mae ciraM(1)taM 859.1. ayaguga 860.2. maNasamatthaM, macchiyamacchi. 862.1. go dovi 860.1. tIya 862.2, 0 yahiye / 863.1, deg pAsa 863.2 maTTa'( ?) ti 865.1. semA 865.2. vahavaNaM 866.1. navarattha . 866.2. apo; deg pasattANa 867.1. ragaNo; tatu 868.1. deg lAvellaya 868.2. sAlelattaraMga; deg turagIe 869.1. AvAcaMtA va jaha 869.2. jaNNAvaNaM 870.1. vimiyathamipabahatI; deg mikaMpa deg tIrakahA 870.2. jeuNA. 871.1. tAva ya vava deg 872.2. deg surAgamo. 873.2. ekkamekamo 875.2. kaMta jaMete; kiMci vitta 876.2. uyattiya deg; addharittacchi 878.2. deg rahAraMcabhA 878.1. pulakIya 0. 879.2. piyavvemi 879.1. devayAmmiva ca 880.1. nayauM pari; kulaharatI 880.2 mAhavare deg . . . 883.1. pariNiM .

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taraMgalolA 267 / 884.1. kumAhI 884.2. viUNaM 886.1. paevarava (paNDarava 1) bhavaNe sohiya mudAraNa 886.2. pesayacchI; kAyadiNidiya 888.2. kulavaggaya majjha ya gharaNI si pipatti 889.1. deg puNaya deg 889.2. bhuyaMjara 890.1. pharisaraNa . 890.2. gihumhAsattata " 89.1.1. gUhiyAyae 891.2, maha uro pINoNa / 892.1. nANussaya deg . 893.2. mahiyanayaNaNaruiya . . 895.1. aviyanhammehiya 895.2. gaNi mANussaya suyasuhANaM / 889.1. haMsomArasakAraMDaka . 858.2. taraMNa .. ... / 5.01.2. raheNa 902.2. raNiviSNo ... ' ... 903.2. coessAmo .... 907.1. Avii 909.2. corahi vAremi 915.2. vari ni royari. 916.2. bhUsaNavimaNNaM tuma bhUggachu / 918.2. vArehi .. ... 921.2. nihiya ... 922.2. nihiyaMmi ..... 931.2. gahiyAlaMda 932.2. pariNi; viNaguggayA 933.2. sohA 935.1. egaTTihiyakamala' saraMta 937.1. cilimvilaI 940.1, vahupa 941.1, gaMteUNaM . .. ... 942.1. duggayA 943.2. paravattaNa / 944.1. kaNukaNaka 945.2. vidhuTikoTi 946.1. sajjapAsAya. 959.2. hiyatehi corA 950.1. bhANieha 951.2. cado va; rattI va 952.2. satIgo 956.2. putte vva kou 956.2. piyayamAnA hAsaMvasayasAhiya 954.2. ekatA(bhA ?)NaM va(ca!) ccatuI 959.1. kAmAgAre; mamantaruNA 963.1. vandIva 964.1. vimhiya .. 966.1. keyiMca; pasaMsavvA / 967.1. thaNu; turiya ta(!)yaya pari 969:1 IyAvi . .. 969.2. Ido . . 970.2. vilamveti .. 971.2. thaNA arU ya ... 972.1. keyI; mA ... 973.2. sAhaleNa / 976.1. evANiya 977.2. dekheM :979.2. vasa .. 980.2. cUDAmaNI . . 984.1. nisarisako ... 988.2. nikkhica .... 990.1. jIvo .... . 991.1. mihuNakasimiNa 991.2. palAyantI . 994.1. vAhimoDiuM; tahA .. 996.1. vikiriSNa 997.2. hatthIvAraNa . . . ." 999.1. tAlahiM . . . . ..

Page #418
268 taraMgalolA 1000.2 dharisaNAyareNa . 1001.1. miNati 1002.1. vaDIggAM; vujjha 1004.2. yaDAlama 1006.1. kosambI 1007.1. jattiya 1007.2. tattiya 1009.2. mahApatta 1.10.1. deya magadi 1.10.2. pAsAeNa 1011.2. horhiti tti na tu 1012.2. daLUNa, piyatassatassama avaNNoDayagoDiyasarIra 1013.1. addhA 1013.2. tuNNA 1014.1 dumamaNaM; kahaNaya ' 1015.1. asahimvevamANI; taTeM 1015.2. aNeramaya'; ramaNamoyaNugaNaMtI 1016.1. muddai 1017.1. ya 1017.2. Asipa 1018.2. guvaghariyA 1019.2. rAtUraraya 1020.2. egatArayA 1021.2. taM maNAraMbha vi hoi 1022.2. maMNNAra 1025.1. Naimo 1025.2. so ya pINa 1026.2 vasaNa . 1027.1. hivato 1028.1. nakkhattasa. 1029.2. vivAge 1031.2. mauya 1033 2. sahabhariya vaMdau : 1035. 1. uruNaloyaNAMudibhaNaMti 1.18.1. ma diNa 1018.2. sArasivAse 1039.1. corehiM nathA 1041.1. teNa va 1042.1. sANIyAya 1046.1. lo patta 1046.2. bhaNatI 1047.1. necchima' 1047.2. uttANayaM karayalaMsaDehi 1048.2. muha(1, mui(1)dachu 1049.1. nippeDA 1049.2. vahuleyA(athavA ya / ) 1051.1. nivayaH tissA 1051.2. kosiyapiyanegavatAM 1853.1. chAliyapa vinAya 1053.2. vorekagasajaNA 1054.1. jeNNamaNavarikato 1055.2. pallivaMtI 1056.2. kAma 1057.2. nicaTTA 1059.1. yAdaraNa 0 1060.1. parui . 1060.2. horahi 1061.2. tahu 1064.1. bhaNiyavvayA amhe 1065.1. yetthalaya; pasAle 1065.2. viDimI 1069.2. piyaMto a die 1070.2. ne ava 107.2. chiNNAso tume 1074.1. kAraNaM 1075.1. parikAra 1077.1. e maNiu 1077.2 jame 1079 1. moNiyavvA(jA) yasarato 1079.2. uccahAmI 1080.2. mukkAkaDajimbha parikhalaMmI.

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yAro ko samAlocanA rge areafter maNI kalyANa meM saGgIta mA kulazreSTha ke mahAvIya mandira kI mUrtiyoM kA mUrtivejJAnika adhyayana itinandana prasAda tivArI mAlAkA meM pratipAdita rAjasthAna sumana jaina dhi maraNa ( mRtyu varaNa) eka tulanAtmaka tathA samIkSAtmaka adhyayana garamala jaina iya-saha-mahaNNavoM meM anupalabdha vasudevaddiNDI kI zabdAvalI * bAra banda pati zrImada rAsa pA. agaracaMda nAhaTA Leviews ( svAdhyAya ) >bituary sisa - taraMgavaI - kahA (taraMgalAlA) anu. harivallabha mAyANI 13 15 22 31 50 YY 71 226-268

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