Sambodhi 1978 Vol 07

Author(s): Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/520757/1

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SAMBODHI (QUARTERLY) VOL. 7 APRIL 1978-JANUARY 1979 NOS. 1-4 EDITORS DALSUKH MALVANIA DR. H. C. BHAYANI NAGIN J. SHAH L. D. INSTITUTE OF INDOLOGY AHMEDABAD-9.

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CONTENTS Pindesana Ram Prakash Poddar Bhoja's Sengaraprakasa: Prakrit Text Restored V. M. Kulkarni 'Samrajyalaksmipithika or Akasabhairavakalpa: A Tantrik Encyclopaedia of Magicoreligion' Ganesh Thite Vasistha in the Vedic Samhitas Umesh Chandra Sharma The Definition and Nature of Pramana According to Jayant Bhatta R. D. Hegde Prahasanas in Sanskrit Literature A study of Its History S. Ramratnam A Close Look at the Plot - Construction of the Kadambari Vijay Pandya The Language of Canda's Prthviraja - Rasau Latiya Aprabhramsa H. C. Bhayani Zodiacal Circumference as Graduated in Jaina Astronomy Sajjan Singh Lishk and S. D. Sharma Self-Immolation as an Expedient for Emancipation as Revealed in the Uvasagadasao S. N. Ghosal Another Rare Specimen of Archaic Jain - Maharastri : Taramgavai - Kaha of Padalipta H. C. Bhayani For Personal & Private Use Only Cont. Title Pa

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PINDESANA Ram Prakash Poddar In Jaina monastic discipline great importance is attached to Pind esana i.e. begging for food. Among other things Lord Mahavira inherited a code of conduct also from his predecessor and there is no doubt that the discipline of begging for food formed an essential part of monk's conduct in pre-Mahavira Jainisim. A monk has to be free from all attachments for food - he takes food only to survive and he survives only to practise ascetism. Whenever he feels that his survival is not conducive to the. practice of asceticism he has to give up taking food with a determination to end the body which no longer served any purpose. While remaining completely detached to food, the monk has also to exercise great discretion in accepting it. We find that the discretions have gradually gained dimension. The general principle is that a monk should beg such food as has been prepared by the householers for themselves and in the action of begging or taking food he should not commit, cause or support injury to living beings. He has to be abstemious in the matters of food. In his ascetic life Lord Mahavira was completely detached to food. Though in good health, he did not take his fill and generally lived on rough food. For days together he did not take any food or drink at all. It did not make any difference to him if he got moist or dry food or he did not get food at all. * The Lord exercised great discretion in taking food. While still a householder he had given up the use of cold water. In his ascetic life he did not take the food which had expressly been prepared for him. He begged such food as was prepared by the householders for themselves. He took care that the food was free from living beings. He ate food restraining his impulses regarding its quality. He took care that his begging for food did not involve in any way injury to living beings. Whenever there were Brahmana or Aramana, a beggar or guest or a Candala or even a cat or a dog already waiting for food, he walked away lest his presence might result in their disappointment. 1. Ahakadar. 2. Viyadam. 3. Ayata-jogayae. Sambodhi 7.1-2 For Personal & Private Use Only

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Ram Prakash Poddar Ayaramga Bk1 lesson (8-2) contains some warnings for the monk regarding the acceptence of alms, A householder may approach him and request to partake of food prepared by injuring living beings expressly for the monk or bought, borrowed or taken away by force for him. The monk should refuse such offers. He should also refuse offers of such food as is given without due authority." A Suyagadam verse cautions a monk to abstain from evil food prepared for some guest - for such food also becomes food prepared for him since he happened to be the guest. Bhagavati-Sutra (267-269), enumerates the blemishes of taking food. These are gluttony, aversion and relish. It prescribes only such food for the monk as has been made free from living beings by the householder and posseses ninefold purity-i.e. it does not involve the act, order or approval of killing, cooking, and buying' on the part of the monk. Carrying food through a distance of more than four miles or retaining it for more than six hours are forbidden. Lord Mahavira's reference in Satra 556 to Revati's cooking two "kavoyasarira" for him and his instruction to his disciple, the mendicant Siha to beg and bring for him "Pariasiya mujjarakade kukkudamamsae" prima facle baffle attempts at reconciling them with strict abstinence from animal food. The Naya (5) presents the scruples of monk regarding food in a very interesting dialogue between the Parivrajaka Suka and the Sramana Sthapatyaputra. The Parivrajaka asks: 'Are Sarisavaya to be eaten by monks or not? The Sramana replies: there are two kinds of Sarisavaya-the friend Sarisavaya (of equal age) and the corn Sarisavaya (the mustard seeds). The former are not to be eaten. The latter are of two kinds-those felled by weapon and those not felled by weapon. The latter are not to be eaten. The former are of two kinds-free from living beings.8 and not free from living beings. The latter are not to be taken. The former are of two kinds-begged and not begged. The latter are not to be eaten. The former are of two kinds-acceptable and not acceptable. The latter are not to be eaten. The former again are of two kinds-obtained and not obtained. Those only are to be eaten which are obtained. To sum up the whole dialogue 4. Kiyam, pamiccath, acchejjarh, anisattham, abhihadam. 5. Ja kimei u puikadam saddhimagantumihiyam/Sahasrantariyam bhuthje duppakkharb ceva sevai// 6. Ingala, dhuma, sanjoyana. 7. Navakotiparisuddham. 8. Phasuya. For Personal & Private Use Only

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Pindesana only such corns are to be eaten by a monk as are (1) felled by weapon, (2) free from living beings, (3) begged, (4) acceptable and (5) obtained. As we enter into the outside Amga canons we find that the discipline of begging food tends to be more complicatd. If one culls all the passages of the Uttarajjhayana dealing with begging, accepting and consuming food one finds that the attempts are often directed toward the delineation of minute details of the subject. A monk must live on begging. He should not depend on his kins. He should not profess and live on divination, interpretation of dreams, guiding people about construction of buildings or explaining for them the omens and the marks on the body. He should beg food and drink only for the following purposes: (1) to prevent an illness, (2) to serve his teacher, (3) to be able to move about, (4) to be able to practise self-control, (5) to save his life and (6) to be able to meditate on the law. He should not take delicious dishes for these may excite the passions. He may omit to beg food for any of the following reasons: (1) in case of illness, (2) in case of disaster, (3) to overcome his flesh, (4) out of compassion for living beings (5) in the interest of penance and (6) to end his body which was no longer useful for ascetism. A monk should set out on his begging tour in time. He should approach the householder preferably at a time when the inmates have presumably finished their meals. On approaching him he should keep at a reasonable distance and feel neither vanity nor humiliation. He should not overstep anybody already waiting for the householder's gift of food. He is forbidden to sit or stand in a row of many dining people. He should ask for pure food free from any living beings. He should not yield to disappointment in case of refusal. When he gets sumptuous food he should keep up his detachment and avoid such comments as 'this food is delicious and wellcooked' etc. On getting his food he should consume it in a place free from living beings and seeds, covered above and sheltered on all sides. Such food has to be avoided as has been prepared keeping the monk in view or as has been bought for him or as he might get regularly (as by. right and custom). He should avoid in his search for food the faults. occasioned either by the giver10 or by the receiver.11 He should also avoid the faults inherent in receiving12 and in the use of the food received13 9. Uddeziyam, kiyagadam, niyagam. 10. Uggama. 11. Uppayana. 12. Esana. 13. Paribhoya, For Personal & Private Use Only

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4 Ram Prakash Poddar The Mulacara enumerates 16 faults of the giver, 16 faults of the receiver in obtaining food, and 10 in the act of receiving. It does not mention the fault in using food by name but substitutes instead other four faults which may be regarded as elaborations of the same. The 16 faults of the giver are : 1/ Performing the mean acts of injuring the six categories of living beings purposely for the monk (adhakammuddesiya), 2/ Increasing the quantity of food to be cooked on seeing the monk (ajjhovajjha), * 3 mixing particles of impure food with the pure one (pudi), 41 serving the monks along with the heretics (missa), 5/ reserving food for the monk (thavida), 61 offering the remains of a sacrifice (bali), : 7) allowing the interval between decision to offer and actual offering (pahuda), 8/ shifting a curtain or cleaning a pot for offering food (padukkara), 9/ buying food for monk (kida), 10/ borrowing food articles for monk (pamicca), 11/ exchanging one kind of food with another for the monk (pariyatta), 12/ bringing food from a distance (abhihada), 13/ breaking a seal for offering food (ubbhinna), . 14) scaling a ladder to bring food to offer (malaroha), 15/ offering with fear (acchijja), and 16/ giving without partner's permission (anisatta). It is necessay to point out the few cases of disagreement between this list and the one provided in the Uttarajjhyana Dipika in course of explaining giver's fault of the sutra. The Dipika separates the mean acts of injuring the living beings (odhakomma or adhah karmal) from preparing food with the monk in view and so does the commentary of Mulacara. But in this case the list exeeeds the stated number of sixteen. There is nothing in the text to warrant that the said act of injuring the living beings has to kept out of the list. Moreover injuring living beings becomes a fault only when it is commited expressly for the monk, otherwise it is not tenable since all acts of cooking food inevitably involve injury to living beings. 1. Proper Sanskrit would be yathakamya Ed. For Personal & Private Use Only

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Pindesana In place of Missa of this list there is Unmisra in the Dipika and the latter is explained as "food, of which a part only had been specially prepared for the monk in question." For Pahuda of this list the Dipika has Prabhrtaka which is the Sanskrit form of the same word. But the Dipika explains it as 'food prepared for some festivity.' The two explanations may be somehow raconciled-if the food is prepared for some festivity, it is possible that the owner decides to offer at one time and actually offers at another. Here it may be noted that the literal meaning of Pahuda is a present. 'Padukkara' of this list is explained as 'lighting a lamp' in the Dipika. The receiver's faults also are 16. These are occasioned by the monk's using some means to make a layman give him food. They are : 1/ playing with the layman's children (dhadi), 2/ playing the messenger (duda), . 3/ astrology (nimitta), 4/ making birth and family known to the laymen (ajiva), 5/ playing a miserable beggar (van ivaga), 6/ playing the doctor (tegimccha), 7/ using threats (kohi), 8/ swaggering to impress (mani), 9/ using tricks (mayi), 10/ showing greed for food ((lohi), 11/ flattering the alms-giver before receiving alms (puvvasamthudi), 12/ flattering the alms-giver after receiving alms (pacchasamthudi), * 13/ using one's learning to obtain food (vijjo), 14/ teaching the layman some magic formula or giving him advice - (manta), 15 offering toilet or medicinal powder to the layman (cunna), 16/ bewitching and subjugating (mulakamma), This list generally agrees with the receiver's faults enumerated in the Uttarajjha yana Dipika except that in the latter the two types of flattery, before and after receiving alms, are treated under one head and one "yogapinda" has been introduced. It has been explained as obtaining food by teaching spells. So the total number in the Dipika too remains sixteen. For Personal & Private Use Only

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Ram Prakash Poddar The following 10 are the faults in the act of receiving : 1) doubt in purity of food (samkida), 2/ food being served with a laddle already besmeared with ghee or oil (makkhida), 3/ food being placed on animate being (nikkhida), . 4. animate food being covered with inainimate matter or vice versa (pihida), 5/ snatching pots in haste before giving (samvavaharana), 6/ receiving food from an unworthy giver (dayaga), 71 receiving pure and impure food mixed together (ummissa), 8/ food being half cooked (aparinada), 9/ food being besmeared with undesirable elements such as cold water etc. (litta), and 10/ food being spilt or scattered (chotida), This list also almost agrees with the one given in Uttarajjhayana Dipika in course of explaining the faults of receiving. The Mulacara adds the following four faults : 1/ Mixing food materials to relish the same (samjo yana), 2/ gluttony (adimatta), 3/ greed (angara) and 4/ aversion (dhuma). These four have been classed under the faults of using food, in the Uttarajjhayana Dipika. Besides these the Mulacara mentions one fault of transgressing the reasons for taking or not taking food. The 'reasons' are adapted verbatism from the Uttarajjha yana. By way of peroration the Mulacara defines the pure food and nams the dirts that pollute and render it unacceptable for the monks. One is struck with the systematic treatment of the subject in the Mulacara. The author has marshalled, explained and elaborated all the scattered data about a monk's begging food. He has taken pains to classify the faults and then to enumerate the various possible divisions and subdivisions. At places, one feels, the predilection for augmenting the subdivisions is too strong to abide by strictly logical considerations; in some cases the sub-divisions are not distinct and mutually exclusive. For Personal & Private Use Only

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Pindesana In Dasave yaliya Ch. 5 we come across a wild and rampant growth of rules about begging food. Here almost all the faults regarding food, related hitherto have been included. Besides, a considerable number of others have been added. Details regarding setting out on begging tour, food materials which ought not to be accepted, conditions under which pure food too should not be accepted have been related with punctilious minuteness. In his begging tour a monk should aviod going out in rain or fog and walking on a temporary bridge or causeway. He should also avoid stepping on a plank or a slab. He should not tread upon burning charcoal, heap of ashes, chaff or cowdung with dusty feet. He should in no case interfere with the privacies of the laymen nor chat or rest with them. He is forbidden to make any discrimination between the rich and the poor or the high and the low. Nevertheless, he may avoid householders of bad repute and notorious places such as a brothel. It may be observed that some of these are rules of common curtsy and apply not only to a mendicant on begging tour but also to any gentleman visitor. A monk must not accept bulbous and other roots and green fruits and vegetables. He should also avoid barley powder, jujube powder and sesamum cakes. He should not accept treacle etc. placed for sale in the market and such other articles as have been lying for long time and are soiled with dust. He should repudiate the offer of flesh with many bones (?) and winkless (animisa-fish ?) with many thorns. Such drinks too as contain living water or as have become stale and fermented should be avoided. The list of food materials to be avoided is a big one in the text and most of the names have by now grown obsolete and they present difficulty in interpretation. "Bahuatthiyam poggalam" and "animisam va bahukantayam" of the text present not so much difficulty in interpretation as in its reconciliation with the rule of strict abstinence from animal food. This verse occurs in Ayaracula also with the difference that in place of 'poggalan there is "mamsan" and in place of "animisam" there is "maccham". Morever, here the monk is explicitly advised that in case he inadvertently accepts such food, he should consume the eatable portion and deposit the remnants in a secluded place. Food becomes unacceptable to a monk when it is given by a woman in advanced stage of pregnancy or when a woman puts down a sucking baby or when she or any other giver tramples upon living beings and hastens to offer food to the monk, Blemishes of prior and posterior activities injurious to life11 render food unacceptable. If one puts the food on the hearth or stirs the food already on the hearth or kindles, pokes or puts out the fire before 14: Puyvakamma, pacchakamma. For Personal & Private Use Only

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Ram Prakash Poddar giving food, the same becomes unacceptable. The food expressly prepared for a pregnant woman is unacceptable-its acceptance may frustrate her longing for a particular food. The remnant when she has taken her fill may be accepted. In general any activity injuring or causing pain to living being performed in course of giving food or just before or after it rendets the food unacceptable. For example, a monk appears before a man while he is dining. He gets up washes his hands with cold water and than serves the monk--this food is unacceptable on account of prior activity. Similarly a man is about to dine and the monk appears. He offers food, washes his hands with cold water and then sets to eating--the offer is unacceptable on ccount of posterior activity. In this circumstance the best way is to offer from the dish served before the person in question and than to resume or set to eating as the case may be. Ayaracula contains a very exhaustive treatise on a monk's. begging tour. Here the discourse proceeds in a meandering way. All rules are discussed threadbare and their scope and application are well-defined. Supplementaries are added to it and at places they are resumed after some interval.. In course of dealing with the food prepared expressly for some monk, guest, beggar, or any such individual, it has been added by way of elucidation that such food should not be taken even when the intended person has taken his fill out of it. But as an exception to the rule it has been added that the same might be taken if some other individual intervened, who took the food out for himself, took his fill out of it and offered the the rest to the monk. Similarly if it be known that in a certain house they give away food daily or on some festive day, a monk should not beg such food, but the same becomes acceptable when somebody intervenes, as in the former case. A monk should not go to a convivial gathering15 for taking his meal for various reasons. There he may indulge in overeating or he may fall in bad company. Since these gatherings are also frequented by the vulgar people and are generally overcrowded, it is impossible for the monk to maintain his self-respect in such places. In Dasave yaliya, Ch.5-2, certain remarks are made by way of peroration which are worthy of consideration. It has been said that a monk should not conceal the food begged by him from his teacher and fellow monks, If he do:s so for fear of his meal being partaken by others he commits a very heinous crime. If a monk consumes the delicious items of food begged by him, in secret and puts up only the rough ones to show that he has 15. Satkhadi, cf. Samkja of Asokan Inscriptions. For Personal & Private Use Only

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Pindesana been undergoing rigorous self-control in taking food he is of deceitful conduct and will not be saved. Similarly drinking secretly and abstaining from it in public to save one's reputation is very sinful. Such monks are sure to be exposed, moreover, they are always suspicious and restless in their minds. Ayaracula also deals with such hypocritical and deceitful practicesle of a monk and condemns them. * Some of the rules in the Ayaracula seem to be concessional, others are in the nature of amendment to some former rules. In the Dasaveyaliya most of the rules are prohibitory and in the nature of condemnation of some evil practice. They might be intended to check and restrain laxities growing in the order. On the whole they suggest an ebbing zeal in the matter of selfcontrol on the part of the monks and betray stagnation and decay. Tenacious adherence to the formalities of begging food continue up to date and herein the laymen are more conservative. Those familiar with these formalities presume to coach the unfamiliar ones before a monk's expected begging tour. One wonders if it is worthwhile to stand upon all these rigorous punctilios. The later ramifications of rules bear a contrast to the Lord's simple and straightforward approch. He accepted dry, rough and stale food and at times delicious and well-dressed too; but in all cases he kept up his detachment and reduced the emphasis on food to the minimum. Can all the above mentioned 'do's' and 'don't's' help one reduce the emphasis to the minimum? The ramifications tend to overgrow and obscurs. the essence. So it is wise to prune then from time to time. 16. Maigthina .. Sambodhi 7. 1-2 For Personal & Private Use Only

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BHOJA'S SRNGARAPRAKASA : PRAKRIT TEXT RESTORED V. M. Kulkarni A considerable number of Prakrit passages in Srngaraprakasa (Vol. IV : Prakasas. 25 to 36) are extremely corrupt. They are such as cannot be traced to their sources, primary or secondary. They are not cited as illustrations in any other work either on poetics or prosody or grammar. Quite a few of these verses have prossibly been drawn from Prakrit epics such as Sarvasena's Harivijaya which are lost beyond recovery. An earnest attempt is made in this paper to restore them keeping in view the context, the metre, the tenor of the verse, and parallel ideas found elsewhere in Prakrit or Sanskrit poetic works. With a view to economising space I do not record the variant readings, barring a few cases, but present the reconstructed verses adding below them their Sanskrit chaya. Cost beyonding in Vilsewhere vo Al Atha monopasama-laksanani /........ Tesu nayana-nimilanan yatha Daialoapaatta.... Tesu nayananimilanam yatha Daialoapaatta.......... (Vol IV p. 1041) 26371273793171 37alfosgoon-gria-aik-fa a feszti se ASF34-3i 37 (? 073707-) #2(CET) a dange 9798 fail diyitAlokapravRttA adhyucchinna-prasarada-bASpa-vikalitA/vigalitA / Luft-37105-9931(-24798TI) AFFI rage agafat efe: 11.) 2 Atha manopasama-laksananisTesu nayana-nimilanan, mukha-prasado ....... itil Tesu mukha-prasado yathaAloe ccia pie (Vol. IV p.1041) This verse is further on (p. 1211) cited by Bhoja to illustrate 'mukhaprasadah' once again. The text of the verse is somewhat corrupt at both the places. Though each is corrupt, they help us between themselves to restore the original verse. Aloie cia pie Thavio toe maaNeNa mohnnsuho| kusumadhaNummi vi bANo vilaia-vimbhama-guNe muhammi pahariso / / Alokita eva priye sthApitaH tasyA madanena mohnsubhgH/sukhdH|| L a saa aruit gaa(?)-ah-TU ge : 11 (p. 1211) cite is somewhat contemselves 3. Atha manopasama-laksananil ... ... Tesu dosa (?) roja prati bhedo yathaAccanta anna jano ...... (Vol IV p. 1042) For Personal & Private Use Only

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Bhoja's Srngaraprakasa acchau tA aNNajaNo(jaNavAo) hiaaM cia appaNo tuha pamANaM / taha taMsi maMdaNeho jaha Na uvAlaMbhajoggo si // [AstAM tAvadanyajano(janavAdo) hRdayamevAtmanastava pramANam / / tathA tvamasi mandasneho yathA nopAlambhayogyo'si // This verse is drawn from the GS (III. 1) 4 Atha manopasama - laksanani ...... Tesu mananuyogo yathaAllai ditthi - nibbhacchio (Vol. IV p. 1043) This gatha, as printed here, is somewhat corrupt and, wrongly presented. Weber includes it in his edition of Saptasataka (SS) (No. 898) alliai dihi-Nibbhacchio vi vihuo vi laggae siae / pahao vi cuMbai balA alajjire kaha Nu kuppissaM // [AlIyate dRSTi-nirbhatsito'pi vidhuto'pi lagati sicaye / 7 prahato'pi cumbati balAdalajjAzIlAya kathaM nu kopiSyAmi // 5 Atha- manabhangopadhyah| ...... Tesu madopadhanam yathaAgahia-daianunao (Vol. IV. p. 1043) This very verse is cited by Bhoja (p. 1216) to illustrate 'mana-pascattapo mananusayah'. The text is corrupt at both the places. It may be restored as follows : agahiadaiANuNao pacchA aNuNei aNusaavisaMvalio / / kaiava-NirUvia-mao vi kaiava-maaNa-lahaio juaijaNo / [agRhIta-dayitAnunayaH pazcAdanunayati anushyvisNvlitH| 7 kaitava-nirUpita-mado'pi kaitava-madana-laghukRto yuvatijanaH // ] 6 Srigara-vrddhiryathaPanaa. - paripuranena ...... (Vol. IV, p. 1047) This very verse is also cited to illustrate 'manah-praharsah' (Vol. IV p. 1221): paNaa-paripUraNeNa viaa-bhUsia-piaamAgameNa bha gruo| . pasaraha laddhatthAmo aNNaNNa-rasaMtarehiM tIe~ phriso|| praNaya-paripUraNena vijaya-bhUSita-priyatamAgamena ca guruka: 7 prasarati labdhasthAmA'nyAnya-rasAntarestasyAH praharSaH // | The text reads 'viraabhusia' in one place (p. 1047) while 'aviradsua' in another (p. 1221). 7 (Daivarthapannesu) upanagaro yatha - . Ahadittha - vikkamasmi (?- vikkamammi) (Vol. IV p. 1058) For Personal & Private Use Only

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V. M. Kulkarni This verse, which speaks of Satyabhama, Madhumatha (Lord Krsna) and sura-taru (parijata), is most probably drawn from Sarvasena's Harivijaya (now lost). aha diha-vikamammi vi siNeha-saccavia-garua-viNivAa-hA / .. ciMteha saccabhAmA suraaru-laMbhadiThae gamammi mahumahe // atha dRSTa-vikrame'pi sneha-darzita-garuka-vinipAta-bhayA / 1 Lcintayati satyabhAmA surataru-lAbhArthini/lAbhArtha gate madhumathe // J. 8 Nayikayah priya-viyoga-sambhavana pravasasankal .. .. .. Tasu Bhavisyanti yatha - Honta-pia viraha dusaha ...... (Vol. IV p. 1059) hota-pia-viraha-dUmaha-saMtAvupphusia-baaNa-sohAo / caMdamuhio tti satthA jAAoNpiAA~ paccUse // .. [bhaviSyada-priya-viraha-duHsaha-saMtAponmRSTa-vadana-zobhAH / / [candramukhya iti sArthA jAtAH priyAH pratyUSe // - 9. Prasthitasya sambhasanaslesadi-purvakah priya-janaparityagah priya prasnah/So'pi pahcadha ...... Tesu alinganakrto yatha - Apucchanovauhana ........ (Vol. IV, p. 1062 Weber includes this gatha in his edition of SS (No. 786) 07) AucchaNovaUhaNakaMThasamosariabAhulaiAe / valaAi pahiacalaNe vahaeN NialAi via paDati / / rApracchana(ApRcchA-) upgRhn-knntth-smvsRt-baahultikaayaaH| 1 valayAni pathika-caraNayornigaDA iva patanti // 10 [Priyaviyoge nayaketivrttam pravasa-carya | Sa svadesa-kala-Karya...... patraucitya-saktisadhanopayabhedat dvatrimsat-prakara | Tesu desah caturdha .... Evam kaladayo'pi | Tatra kalah sadharanah asadharanah ullekhavan, anullekhavan ca]/ Kalah sadharano yathaJaha diaha-viramo ........ (Vol. IV p. 1064) This gatha is included by Weber in his edition of SS (No. 839) jaha diaha-virAmo nnv-siriis-gNdhuddhraannilgdhvio| pahia-dhariNIoN Na tahA tavei tinvo vi majjhaNho / ryathA divasa-virAmo nava-zirISa-gandhoddharAnilArdhitaH / / LpathikagRhiNInaM tathA tApayati tIvro'pi madhyAhUnaH // J 11 (Kalo) asadharano yatha - . ... Mane daddham daddham.. .. .. (Vol. IV p. 1063) For Personal & Private Use Only

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Bhoja's Srngaraprakasa 13 maNNe daDDhe daDhaM hiaaMe dai tuha pasAeNa/pavAseNa / dRruNNaa-ghaNa-sAmalia-disA hi sigdha-parINAmA // 'manye dagdhaM dagdhaM hRdayaM he dayita tava prasAdena/pravAsena / 1 dUronnata-ghana-zyAmalita-dizA hi zIghrapariNAmAH // ] 12 Karyopadhi-bhedesu samanyavad yatha - Ambharasunai .. .. .. (Vol. IV p. 1065) taMbira-sUNaI NiraMjaNAi vairikka-ruNNa-pusiAiM / virahukkaMThaM kulabAliANa sAheti acchIiM // tAmra-zamAni nirajanAni ekAnta-rUdita-mRSTAni / / LvirahotkaNThAM kulabA (pA)likAnAM kathayanti akSINi || 13 (Karyopadhi-bhedesu) visesavad yatha - Ukkanthanicchaa .. .. .. (Vol. IV p. 1065) . . ukkaMThA-NicchAA savaM cia pariaNaM ruAvei / 'AaMbirehi ajjhA pusia-paruNNehi acchohi // [utkaNThA-nizchAyA sarvameva parijanaM rodayati / / [AtAmrAbhyAmA mRSTa-praruditAbhyAmakSibhyAm // This gatha is included in Weber's SS (No. 838) 14 (Karyopadhi-bhedesu) naimittikam yatha - Chana-padivade ........ (Vol. IV p. 1065) chaNa-paDivaAe paha-devaANa dijjati pahia-ghariNIe / doballa-galia-valaAli-parigaA maMgala-paIvA // kSiNa-pratipadAyAM patha-devatAnAM dIyante pathika-gRhiNyA / 7 | daurbalya-galita-valayAli-parigatA maGgala-pradIpAH / / 15 Patra-bhedesu adhira yatha - Vijjhavei paivam ...... (Vol. IV p. 1066) vijjhAvei paIva abbhuTuMtIeN pahia-jAAe / piaama-vioa-dIhara-NIsaha-NIsAsa-riMcholI / / . [vIdhyate-(=nirvApayati) pradIpamabhyuttiSThantyAH pthik-jaayaayaaH|| [priyatama-viyoga-dIrgha-niHsaha-niHzvAsa-paGktiH // This gatha is included by Weber in his edition of SS (No. 836). 16 Aucitya-bhedesu jatyaucityam yatha - Pariaddhiai donni .. .. (Vol. IV p. 1067) For Personal & Private Use Only

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14 V. M. Kulkarni pariaDDhi Aha doNi vi ghariNIe daie pavasie patte / ete Niamo kulANurUo siNeha - sarisaM ca dobballaM // 720 prakaTite dve'pi gRhiNyA dayite proSite prApte / Agacchati niyamaH kulAnurUpaH snehasadRzaM ca daurbalyam // '1 17 Aucitya bhedesu Kriyaucitya yatha Jah pia mangala vasanae (2 vasayde) ja pIbha maMgala vAsaNAe~ paracANa-padama diahammi / bAha-salilaM Na ciTThai / NiDai taM cibha virahe ruvatIe // yatpItaM mahala vAsanayA prasthAna- prathama divase / bApa-salilaM na tiSThati / samApyate tadeva virahe rudatyAH ] This gatha is included by Weber in his edition of ss (No. 837). 18 Aucitya bhedesu gunaucityarh yatha - Kulavalide pecchaha .... (Vol. IV p.1067) This gatha is cited in Dasarapaka (II. 15-16 ). It is included by Weber in his edition of SS (No. 871 ). 19 (Sakti-bhedesu) Valdiki yatha - Ranarana arajja kulabAliAe pecchaha jonvaNa-lAbhaNNa vigbhama-vilAsA | pavasaMti vva parvAsae eMti eva pie gharaM eMte // [kulavAlikAyAH preyovanAvibhrama-vilAsAH pravasantIva proSite Ayatoba priye gudamAyati // (Vol. IV p. 1067) (Vol. IV p. 1067) The first half of this gatha shows gaps and it is also corrupt. This gatha is included in a later work called Gaharayanakosa (No. 383). The text in SP is restored with its help as follows: 20 Sakti bhedequ daivikt yatha Jam mucchiae na suo raNaraNaa-rujja- domballAhi Naccai NaDo va hamaloo / virahe maraNeNa viNA siNeha - rehA Na NivvaDai // - raNaraNaka- rodana - daurbalyainRtyati naTa iva hatalokaH Bhoja cites this verse in his SK. Weber includes it in his edition of SS (No. 711). ny (Vol. IV p. 1068) (p. 676) to illustrate 'Murccha'. For Personal & Private Use Only .

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Bhoja's Srngaraprakasa jaM mucchiAe Na suo kalaMva-gaMdheNa taM guNe paDia / iharA gajjia - sado jIeNa viNA Na bolaMto // yanmUrcchitayA na zrutaH kadamba - gandhena tad guNe patitam / itarathA garjita-zabdo jIvena / jIvitena vinA na vyatikrAmet // ] 21 Sadhana-bhedesu, hetuh, yatha - Nihasa-vevira-siham NIsaha - vevira-sIhaM pahia - vahU vAha - salila - sippataM / dei paha - devaANaM bhAgaM bhAmaM ca Nava-paIvaM // 22. Sadhana-bhedesu karanam, yatha Gimhamra (? Gimham) gamei niHsaha - vepanazIla - zikhaM pathika- vadhUH bASpasalila - sicyamAnam bhrama-pam / '] - 23 Upaya-bhedesu svabhaviko yatha - Uppekkhagaadaiam gimhaM gamei kahaM kahaM pi viraha - sihi - taviA pahiavahU / aviraa-paDaMta- Nibbhara - vAha - jalollAvarilleNa // grISmaM gamayati kathaM kathamapi viraha-zikhitApitA pathika-vadhUH / / ] uppekkhA-gaa-daiaMga-saMgamuccalia - viNa se Ae / volINo vi Na NAo pautthapaiAi hemaMto // (Vol. IV p. 1068) (Vol. IV p. 1,068) This gatha when rewritten, and slightly corrected is easily restored. It is included by Weber in his edition of SS (No. 834). * atikrAnto'pi na jJAtaH proSitapatikayA hemantaH 15. (Vol. IV p.1068) ] For Personal & Private Use Only 4 24 Viprayoge Videsadau nayikavasthanam pravasa-vrttantah | tatra desastridha gramyah aranyah sadharanasca | Tesu sadharano yatha pajjantayi asuvella (Vol. IV p.1069) The first part of this gatha is a bit corrupt. The rest of the gatha, if rewriten, becomes all right. The gatha is cited from Lilavai ( No. 80 ).

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V. M. Kulkarni pjjtt-viaasuvell-gudi-pbbhaar-nnuumia-dlaaii| pahiANa durAloAi~ hoti mAaMda-gahaNAI // [paryApta-vikAsa-prasaraNazIla-majarI-prAgbhAra-chAdita-dalAni / [pathikAnAM durAlokAni bhavanti mAkanda-gahanAni // . . 25 Patram-uttamam madhyamam kanistham ca / Tatra uttamam yatha -.. Kodi-paritthavianana ... ... ... (Vol. IV p. 1070) koDi-pariTThaviANaNa-bhara-Nimizra raghuvaissa siiaavirhe| cAva-valiaM ca NavaraM sajjiajIaM va bAha-dhArAhi krN|| |koTi-paristhApitAnana-bhara-nyastaM raghupateH sItAvirahe / cApavalitaM cAnantaraM sajjita-jIvamiva bASpa-dhArAbhiH kRtam // J Note : As this verse mentions Rama (Raghupati), Sita-viraha Rama's lament over Sita's abduction and his bow one expects to find this verse in Setubandha. The printed editions of the Setubandha, however, belie our expectation. One may hazard a guess that possibly the verse in question formed part of the recension used by Bhoja. 26 Sakti-sadhanopayanam pravasisu prayo viparyayadayah savadante .... tesu sakti-viparyayastredha-balaviparyayah buddhi-viparyayah, utsahaviparyayas ca / Tatra bala-viparyayo yatha -- Sama-pantha-patthiassa vi ..... (Vol. IV p. 1071) Weber -- This gatha, when rewcittel, is easily restored. It is included by in his edition of SS (No. 832). samapaMtha-patthiassa vi pahiassa khalaMti paDhama-diahammi / . hima-hi-jAA guru-NiaMba-hAreNa va paAi // rsama patha-prasthitasyApi pathikasya skhalataH prathama-divase 11 LhRdayasthita-jAyA-guru-nitamba-bhAreNeva pade // 27 Sadhana-viparyayah heyah, upadeyah heyopadeyasca | Tatra upadeyo yatha - Dihunna nisasa .. .. . (Vol. IV p. 1072) Weber includes this gatha in his edition of Ss (No. 843). dIhaNhA NIsAsA, raNaraNI rujja-gaggiraM ge| pia-virahe jIvia-vallahANa eso ccia viNoo // dIrghoSNA niHzvAsA raNaraNakaH (=utkaNThA) rodana-gadgadaM geyam / | priya-virahe jIvita-vallabhAnAmeSa eva vinodaH // For Personal & Private Use Only

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Bhoja's Srngaraprakasa 28 Heyopade yo yatha - cirajivantana (?) .. .. (Vol. IV p. 1072) This gatha is included by Weber in his edition of SS (No. 847) : cira-jIvittaNa-kaMkhiri mA tamma rasAaNehi athirehi / viraha pavajja jAaMti jeNa jua-dIharA diahA // cira-jI vatva-kAkSaNazIle mA tAmya rasAyanerasthiraiH / 1. [viraha prapadya jAyante yena yugadIrghA divasAH // 29 Tesu virahinamasadharana-dharmah viyukta-svarupam | Tatra desa kala-patradi-bhedadanekadha .... Tatra .... kale drsta-viparitam, Sruta-viparitam anubhuta-viparitam ca / Tatra asadharane rutaviparitam yatha - Raina bhanai loo .. .. .. (Vol. IV p. 1073) This gatha is included by Weber in his edition of SS (No. 845) : rAINa bhaNai loo jA kira gimhammi hoti maDahAo / maha uNa daieNa viNA Na ANimo kIsa vaDhaMti // rAtrINAM bhaNati loko yAH kila grISme bhavanti laghavaH/alpAH / / [mama punardayitena vinA na jAnImaH kasmAd vardhante // 30 Parijana-krto yatha -- Sahasa ma sahippau ...... (Vol. IV p. 1090) This gatha is cited by Bhoja in his SK (p. 591) to illustrate * Sanka' : sahasA mA sAhijja u | sAhippau piAgamo tIe viraha-kisibhAe / accata-pahariseNa vi jA a maA sA maa ccea // sahasA mA kathyatAM priyAgamastasyA virahakRzAyAH / 1 | atyanta-praharSeNApi yA ca mRtA sA mRtava // 31 Hetu-viparito yatha - Sahine vi piaame .. .. .. . (Vol. IV p. 1091) sAhINe vi piaame patte vi chaNe Na maMDio appA duggaa-pauttha-pai saajjhiaM saMThavaMtIe // svAdhIne'pi priyatame prApte'pi kSaNe na maNDita AtmA durgata-proSitapatiko prativezinI saMsthApayantyA // This gatha is also cited in SK (p. 647) to illustrate pravase vasata it yupalaksanenatmanam angana na bhusayanti'. Sambodhi 7. 1-4 For Personal & Private Use Only

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___V. M. Kulkarni 32 Tadarthakari yatha - Cira-pavasia daia .. .. .. (Vo. IV p. 1091) This gatha is included by Weber in his edition of SS (No. 840) : cira-pavasia-daia-kaA Ni uNAhi sahIhi viraha-sahaNatthaM / aliA avi avarAhA vahae~ kamaso kahijjati / / cira-proSita-dayita-kRtA nipuNAbhiH sakhIbhiviraha-sahanArtham / 1 LalIkA api aparAdhA vadhvAH kramazaH kathyante // . 33 Viyoga-vedanavega-santaye sakhijanadi-vakyam sahayasvasanam/Tat apatarambha....kalesu upapadyate | Tatra apato yatha - Harihii piassa .. .. .: (Vol. IV. p. 1091) harihii piassa Nava-cUa-pallavo paDhama maMjari-saNAho / mA 'ruasu putti patthANa-kalasa-muha-saMThio gamaNaM / / --GS II. 43 hiriSyati priyasya nava-cUta-pallavaH prathama-maJjaro-sanAthaH 11 LmA rodIH putri prasthAna-kalaza-mukha-saMsthito gamanam // J : 34 Nayikayah sakhim prati yatha - Sahi dumenti kalambaim .. .. .. (Vol. IV. p. 1093) sahi dUmeti kalaMbAi baha meM taha Na sesa-kusumAiM / : pUrNa imesu diahesu vahai guDiA-dhaNu kAmo // -GS II.77 ' .. ... sakhi dunvanti (vyathayanti) kadambAni yathA mAM tathA na zeSa-kusumAni / / LnUnameSu divaseSu vahati guTikA-dhanu: kAmaH / / 35 Tatra datadibhyah priyodanta-labha-pravrttya sa . svadatakrtah paraduta-krtah .. .. Tesu .. .. para-dutakrto yatha - Palianti pahia tuha .. .. .. . (Vol. IV p. 1098) paliaMti pahia tuha bhavaNa-dAra-sahaAra-sAhiNo eNhi / * ghariNIeN kuddha-loaNa-galaMta-jala-pUriAhArA // pridIpayanti pathika tava bhavana-dvAra-sahakAra-zAkhina idAnIm / 1 [gRhiNyA kruddha-locana-galajjalapUritAdhArAH / / 36 Durasthayorditadvarakayoh patra-prayogah sandesa-danam | .. .. tatra datadibhyah priyodanta-labhapravrttya sa svadutakrtah .. .. | Tesu svapatraharakrto yatha - Jam jam pauddhapaia (?) .. .. ., (Vol. IV p. 1098) 1. Ruvasu-GS. For Personal & Private Use Only

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Bhoja's Srngaraprakasa 19 This gatha is included by Weber in his edition of SS (No. 841) : jaMja pautthapaiA piaamaNAmakkharaM lihaI lehe / taM taM se lehaNiANusAragalio pusai seo // yad yatproSitapatikA priyatamanAmAkSaraM likhati lekhe / / tat tat tasyA lekhanikAnusAragalito mASTi svedaH // J. 37 Priyagamanadinodviksanam avadhi - pratiksa, sa .... | Tasu nedi yasi yatha - Ghara-kajjena vi jo .. .. .. (Vol. IV p. 1099) ghara-kajjeNa vi jo calai jattha dhAvai tahiM tahiM cea / gharaNIe ohi-diahe paddhAvai saMki hiaaN|| [gRhakAryeNApi yacalati yatra dhAvati tatra ttrv| 1 | gRhiNyA avadhi-divase pradhAvati zaGkitaM hRdayam / / This very gatha is further on (p. 1219) cited by 'distya vrddhik'. Bhoja to illustrate sa davi yasi .... 38 Priyagamanadinodviksanamavadhi - pratiksa, praptatita ca / Tasu Prapta yatha - Dei puloia-parianam .. .. .. (Vol. IV p. 1100) dei puloia-pariaNamohI-diahammi majjaNuttiNNA / sUraM jalaMjaliM piaamavahaNekka-kaa.jIaMsA // rdadAti pralokita-parijanamavadhi-divase majjanottIrNA / 1 LsUrya jalAJjaliM priyatama-vadhanakakRtajIvitaM sA // J: 39 Dayita-pathavaloko margadiksanam / Sa g!hat, gavaksatah .. .. / Tesu gavaksato yatha - Anna - pahiammi ente ...... (Vol. IV p. 1100) aNNa-pahiammi eMte so tti gavakkhao taM puloatI / muNia-vaaNA gaavaI sahIo ruirI ruAvei // anya-pathike AyAti sa iti gavAkSataH taM pralokayantI / jJAta-vadanA gatapatikA (=proSitapatikA) sakhyaH rodanazIlA rodayati // .40 Manasa-pratyaksena priya-janavalokah su-svapna-darsanam .. .. tesu apar yapta-rupo yatha - Sivina akhana .. . (Vol. IV. p. 1103) For Personal & Private Use Only

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20 V. M. Kulkarni siviNaa khaNa-sujubhAe punarutta-da saNa maNAe / bAlAe NimIlia-loaNAe diaso / diaho vi volINo // svapna kSaNa-suptotthitAyAH punarukta-darzana-manasa: / bAlAyA nimIlita-locanAyA divaso'pyatikrAntaH / / ] sunimittanubhavah | 41 Pravasinah subha-sucaka-caksuradi-sphuranam Tan-manorathopagame dayitopagame ca | Tatra manorathopagamo yatha - Phuriam vamacchi tue.. This gatha is drawn from GS (II. 37) kurie vAmacchi tue jaha ehii so pio'jja tA suiraM / mIlia dAhiNa-lo aNaM tui aviaNDa puloissaM // sphurite vAmAkSi tvayi yadyeSyati sa priyo'dya tatsuciram / militvA dakSiNa-nayanaM svayAvitRSNaM pralokayiSyAmi // 42 (Pravasinah subha sucaka-caksuradi-sphuranam sanimittanubhavah / Tan manorathopagame dayitopagame ca.. Tatra..) dayitopagame yatha - Ajja maha imam sahi.. (Vol. IV p. 1104) This verse is again (p. 1219 ) cited by Bhoja to illustrate 'distya-vrddhih The Text of this gatha is somewhat corrupt at both the places. The gatha may, with the help of these two passages, be restored as follows : ana maha imaM sahi dAhiNearaM piaamAgamaNavUaM / avaNibha kheaM 'vaddhAvibhAsi' paphedae acchI // - / ] [ *apanItakhedaM 'vardhApitAsi' praspandate'kSi // 43 Pravasato grhagamana priya-pratyagamah | Sa udattadinayikanimitta-bhedad dvadakadha Tesu dhiranimitto yatha - Mangala-valaam jiam .... (Vol. IV p. 1105) (Vol. IV p. 1103). ny This gatha is also cited in his SK (p. 627 v. 190 ) by Bhoja to illustrate pravasanantarah sambhogasrngarah. maMgala valabha jI va rakkhi japautthapAe / sahasa tti daMsaNUsasia bAhu-laiAe taM bhiNNaM // maGgala - valayaM jIvitamiva rakSitaM yat proSitapatikayA / sahaseti darzanocchvasita bAhulatikAyAM tad bhinnam // - For Personal & Private Use Only .

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Bhoja's Srngaraprakasa 44 (Priya-pratyagamak) mugdha-nimitto yatha - Puliiamanujjuaccham .. .. .. (Vol. IV p. 1105) pulaiamaNujjuacchaM seo aMgesu pahariso hiae / muddhAe vi jANavavahUe jAmAura Ae // pralokitamanRjvakSaM svedo'GgeSu praharSoM hRdye| LmugdhAyA api jAtaM nava-vadhvA jAmAtRka Agate || J 45 Madhya-nimitto yatha - Atthakkagaa-ditthe .. .. .. (Vol. IV p. 1105) This gatha is also cited in SK (p. 639) by Bhoja. It is included by Weber in his edition of SS (No. 822) : atthakkAgaadiThe vahuA jAmAuammi gurupuro| jUrai NivatANaM harisa-visaTTANa valaANaM // iakasmAdAgatadRSTe vadhu kA jAmAtRke (=jAmAtari) gurupurataH / 7 Lkrudhyati nipatajhyo harSa-vikasadbhyo valayebhyaH / / 46 (Pravasato ...... tesu) pragalbha-nimitto yatha - - Avaranhagaa .. .. .. (Vol. IV p. 1105) avaraNhAgaajAmAuassa viuNei mohaNukkaMThaM / vahuAe ghara-parohaDa majjaNa-muharo valaa-saddo / -GS. VII 83 [aparAhaNAgata-jAmAtRkasya (=jAmAtu:) dviguNayati mohanotkaNThAm / / vadhukAyA (=vazvA) gRha-pazcAbhAga-majjana-mukharo valaya-zabdaH / / 47 Pracchanno (anurago) yatha - Datthyna ciram .. .. .. (Vol IV. p. 1113) daThUNa ciraM rottaNa NibbharaM dhAriUNa hiaammi / badhai kaMThe aDaA kaMThamuhiM o maha ppaiNo // |dRSTvA ciraM ruditvA nirbhara dhArayitvA hRdaye / | badhnAti kaNThe'satI kaNThamukhI(=kaNThikA,maho mama patyuH // / 48 Yauvanajo (anurago) yatha - Anudiaham vaddhante .. .. .. (Vol. IV p. 1114) aNudiahaM vaDUDhate ua ukkuruDe vva dukkhamunvahai / kulavahuA vihavattaNa-Nipphala-ghaNa-gArave thaNae // anudivasa vardhamAnau utkarAviva (=rAzIbhUtAviva) duHkhamudvahati / 7 LkulavaghukA (=kulavadhUH) vaidhavya-niSphala-ghana-gauravau stanau / / / For Personal & Private Use Only

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V. M. Kulkarni 49 ...... Tatra samksepadyartha-bhedatah kanisthadayo nayaka-bheda bhavanti / Tatra ...... pratikulavrttih sathahl Sa yatha - . Gharasamiassa vaccia ...... (Vol. IV p. 1164) For restoration of this gatha vide No. 51 infra. 50 Loke pratita - vrddhayah samsiddhah | Tatra sarva-varnikah kanis thadi - nayakah / Sa yatha -- Jam vahai pia-khandam (?) .. .. .. (Vol. IV p. 1173) This gatha is quite corrupt. It may be restored as follows : vahai bIaM kaMDaM majjha suo ekka-pahara-viNivAI / taM kuladUsaNi suNhe thaNANa tuha matthae paDau / / [yada vahati dvitIyaM kANDaM mama suta eka-grahAra-vinipAtI / / tat kuladUSaNe snuSe stanayostava mastake patatu // 51 Nayikayah kaniyasyanunayika | Yatha - Ghara-samiassa-vaccia (?) .. .. .. (Vol. IV p. 1174) This gatha is identical with the gatha "Gharasamiassa", etc. cited to illustrate 'sathah', a type of nayaka (p. 1164); it almost agrees also with the verse "Jamcia pianana", etc., cited to illustrate laulyam' one of the 64 kinds of anuraga (p. 782). gharasAmiassa vaMcia-piANaNA paDai sahimuhe diTThI / lolaM bahuppaAraM sA hu vidhArei kAmassa / / gRhasvAmina vaJcita-priyAnanA patati sakhImukhe dRSTi: / 1 LlIlAM bahuprakArAM sA khalu vidhArayati kAmasya / / B . 1 Atyantabhavah sasa-visanam nastiti / Yatha - Jam jaddha addhi saram (Vol. IV p. 880) ja jassa asthi sAraM taM so dei tti kiM ttha acchariaM / aNahotaM pi [khu] diNNaM dohaggaM tue~ savattINaM // ryadyasyAsti sAraM tat sa dadAtoti kimatrAzcaryam / Labhavadapi [khalu dattaM daurbhAgyaM tvayA sapatnInAm (sapatnIbhyaH) // This gatha, but for a few variant readings, agrees with GS III. 12 2 Sarvabhavastasya namapi nastiti / Sa yatha - Gamapa....sasesa.... (Vol. IV p. 880) For Personal & Private Use Only

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Bhoja's $rngaraprakasa gAmA paesa-sesA Nu raNNasesA kuDaMga-parivADA / dehA vi jIasesA pemmassa Natthi sesaM vi // grAmAH pradeza-zeSAH nu araNyazeSAH latAgRha-parivATAH / / LdehA api jIvita-zeSAH premNo nAsti zeSamapi // 3 Tatra sabdantarabhedo yatha - Bandam kirana nahe .... .... .... .... (Vol. IV p. 886) vaMdaM kIrANa Nahe. pahiANa pahe maANa chettammi / tuha kalamagovi thoArava-rasia Na calaI pa pi / rvRndai kIrANAM nabhasi pathikAnAM pathi mRgANAM kSetre / tava kalama-gopi stokArava-rasitaM na calati padamapi // / 4 Samakhyato yatha - Saccam sanna dhanna ... .... .... (Vol. IV p. 888) sacca saNNA dhaNNA jA taiA kesaveNa giri-dharaNe / gurubhAra-vAvaDeNa vi ta~sa-valiacchaM ciraM diTThA // satyaM saMjJA dhanyA yA tadA kezavena giri-dharaNe / 1 guru-bhAra-vyApRtenApi tiryagvalitAkSaM ciraM dRSTA // 5 Sanketa-vatsalyam yatha....yatha va - __Vaddhavicchai pamsuli ... ... ... (Vol. IV p. 898) vaMddhAveuM icchai paMsuli gAmAsaNNesu chettesu / - muggassa kaNNa-saricchaM dIsai vaNaM palAsassa // vardhApayitumicchati pAMsulI grAmAsanneSu kSetreSu / 1 | mudgasya varNasadRzaM dRzyate vanaM palAzasya // 6 Saiketa-tatparyam yatha...yatha va - Khujjanti jadantehim ... ... ... (Vol. IV p. 899) . khujjati jhaDatehi pallaviA hoti pallavaMtehiM / / gAmAsaNNa-palAsehi paMsulI-hiaa-sabbhAvA // rkabjanti zIyamAnaH pallavitA bhavanti pallavadbhiH / / LgrAmAsanna-palAzaH pAMsulI-hRdaya-sadbhAvAH // 7 Sanketopajapo yatha - Ummulanti jaha tira ... ... ... (Vol. IV p. 899) For Personal & Private Use Only

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V. M. Kulkarni ummUlaMtI jaha tIra-taru-vaNi vahasi taha ahaM maNNe / hohisi tuma pi murale gaMga vva tavassi-parivArA // unmUlantI yathA tIra-taru-vanIM vahasi tathAhaM manye / 1 LbhaviSyasi tvamapi murale gaGgeva tapasvi-parivArA // (Vol. IV p. 900) ... 8 Sanketa-prasno yatha - Padamulliavasoho ... ... ... paDhamullaa-vAsollAi cahala-maaraMda-surahi-gaMdhAi / gole kuDuga-juAi kaha Na Namimo tuha puliNAi / / prathama-varSANi bahala-makaranda-surabhi-gandhIni / 1 Lgode nikuJjayutAni kathaM na namAmastava pulinAni / / / 9 Itivrttakhyanam yatha - Ajja sahi so juano ... ... ... (Vol. IV p. 901) ajja sahi so juANo uvaiTTho muralamuttaraMtIe / saMkea-paaDaNa-bhaMga-chaleNa eAhi vAAhi // adya sakhi sa yuvA upadiSTo muralAmuttarantyA 1 LsaGketa prakaTana-bhaGgacchalena etAbhirvAgbhiH / / / 10 Dhvantanusocanam yatha......yatha va - Peduddesesu-paro ... ... ... (Vol. IV p. 902) . peduddesesu parohaDesu haTTesu gAma-racchAsu / virahi-karAlaMdhaAraA sAhaa keNa taM musio si // pretoddezeSu gRhapazcAdbhAgeSu haTeSu grAma-rathyAsu / Lvirahi-karAlAndhakAra kathaya kena tvaM muSito'si // 11 Dhvanta-satkaro yatha......yatha va - Pataha sahi na dui ... ... ... (Vol. IV p. 902) Na tahA sahI Na duI Na jaNaM NeI gaI-aDa-kuDugaM / jaha tama-Nivaho sahi Niddha-baMdhabo baMdhai-jaNassa // . rna tathA sakhI na dUto na janaM nayati nadI-taTa-nikuJjam / 1 LyathA tamo-nivahaH sakhi snigdha-bAndhavo bandhakI-janasya / / 12 Candrikabhisaranam yatha.......yatha va - Adihavijanto cia .......... (Vol. IV p. 903) For Personal & Private Use Only

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Bhoja's Srngaraprakasa avihAvijjato cia guru-puro piaamaM samalliai / boNhA-savaNNa-paDa-bahalaMga-Thio kAmiNI-satyo / ravibhAvyamAna eva gurupurata: priyatamaM samAlIyate / LjyotsnA-savarNa-paTa-bahalAGga-sthitaH kaaminii-saarthH|| 13 Dutagamanam yatha - .. Sahianahaddhahimuham ... ... ... (Vol. IV P. 951) sahiaNa-satthAhimuhaM vAraio visesao viakkhiviUNaM / juaIhi paDiNiutto avabohijjai sasaMbhamaM dUi-jaNo // rsakhI-jana-sArthAbhimukha vArito vizeSato vyAkSipya / yuvatibhiH pratinivRtto'vabodhyate sa-saMbhramaM tIjanaH / / 14 Upasthanam yatha - Ento vipalaanto ... ... ... . (Vol. IV p. 958) eMto vi palAaMto nnhvia-vialNt-kes-htyaae| vigalaMta-valaa-mAlAe kaMha vi saMbhAvio dahao // rAyannapi palAyamAnaH snapita-vigalatkeza-hastayA / 1 LvigalalayamAlayA kathamapi saMbhAvito dayitaH // / (15) Nayikavadhanam yathaPalihipadaa-punna.... (Vol. IV p.968) phalahI-vAhaNa-puNNAha-maMgalaM laMgale kuNaMtIe / vahuAe~ maNoraha-gambhiNIeN hatthA tharaharaMti // Gs. II. 65 kAsI-kSetra-karSaNa-puNyAha-maGgalaM lAgale kurvatyAH 17. vadhukAyA manoratha-garbhiNyA hastau tharatharAyate // . (16) Ubhaya-Krtam yatha....pahaia.... (Vol IV. p. 969) The verse, in question, is incomplete and obscure. It is, however, cited further on (p. 1200) by Bhoja. There the text is almost complete : paDhamapahAe~ pahakkio pos-kaal-pddisiddh-dhiiraarNbho| perachA gamaNaddhapahe caMda-kara-samappie pie juai-jaNo // prathama-prabhayA pRthakkRtaH pradoSa-kAla-pratiSiddha-dhairyArambhaH / 1 LprekSate gamanArdhapathe candra-kara-samarpitAn priyAn yuvatijanaH / / (17) Dhirasrayo yatha Dhario amarisapasaro.... Sambodhi 7.1-4 (Vol. IV p. 986) For Personal & Private Use Only

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'26 V.M. Kulkarni dhario amarisa-pasaro mANa-khalaNe vi Na paDio cia bAho / tIe~ NavaraM piaameNa gahie viNaatta-loaNaM NIsasi // rdhRto'marSa-prasaro mAna-skhalane'pi na patita eva bASpaH / 1 LtayA kevalaM priyatamena gRhIte vinivRtta-locanaM ni:zvasitam // (18) Vallabhadau vai [yatya]-hetuh kopo yathaANDinmei.a me hiam.... (Vol. IV p. 989) dUmeha a me hia puNo puNo vi rh-sNg-juttaannunn| dosa-parAhutta-ThiaM valaMta-NivvoliAharaM tIeN muha // dunoti ca me hRdayaM punaHpunarapi rahassaGga-yuktAnunayam / LdoSa-parAGmukha-sthitaM valanmanyu-malinitAdharaM tasyA mukham / / (19) Priyaparadhat manassamrambho roso yatha.... Nayanapaholirabaha.... (Vol. IV p. 990) NaaNa-paholira-bAha-pphuriAhara-metta-NIsahaM ca aNIsaM / dUmei gharagaAe~ tIse rosa-viramAlaNa-paraM hiaaN|| niyana-praghUrNanazIla-bASpa-sphuritAdhara-mAtra-niHsahazcAnIzam / Ldunoti gRha-gatAyAH tasyA roSa-gopana-pare hRdayam // (20) Viruddha-vak yadijah kopatisaya unmado yathaSahasu vilasianimje.... (Vol. IV p. 992) The verse is further on cited at p. 1018 (11 2-3) and p. 1029 (11 8-9). At all these places the text, as printed, is pretty corrupt. The verse may be restored as follows: sAhasu vilAsiNi-aNaM je ahileMti sarasAvarAhA piaA / kiM hama-dakkhiNNa-guNANaM pahavaMtANa suhaa esa suhAo / rkathaya vilAsinI-janameva abhilIyante sarasAparAdhAH priyAH / / : ... Lki hata-dAkSiNya-guNAnAM prabhavatAM subhaga eSa svabhAvaH // - (21) Viruddha-vak yadijah kopatisaya unmado ... ... yatha va: Amapir....rtuhamana.... (Vol. IV p.992), [sA] Ama suhaa guNa-rUa-sohirI, Ama NigguNA a ahaM / bhaNa tIeN jo Na sariso kiM so samvo jaNo marau / rsA Ama subhaga guNa-rUpa-zobhanazIlA Ama nirguNA cAham / / LbhaNa tasyA yo na sadRza: kiM sa sarvo jano mriyatAm / / This gatha occurs in GS VI. 11. (22) Kytaparadhesu krodhaprasantir amarso yatha Aparajjhasuattahe.... (Vol. IV p. 995) For Personal & Private Use Only

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Bhoja's Srngaraprakasa This verse is further on (p. 1036 11 5-6) cited by Bhoja to illustrate: 'abhaya-dosapadanam'. Only the first quarter agrees with its corresponding part in GS IV. 76. avarajjhasu ettAhe vIsattho cia jaNammi Nipphala-maThae / ..... .. kAuM Nikiva dukkha pattiya sahau a ekkassa ccia hiaaN|| raparAdhyasvedAnI vizvasta eva jane niSphala-mRduke / 1 LkRtvA niSkRpa duHkhaM pratIhi sahatAzca ekasyaiva hRdayam // (23) Kopatirekasca.....yatha vala savaparahapiaama...... (Vol. IV p. 996) ia sAvarAha-piaama-daMsaNa-pasarata-rosa-pajjalio / sahai vibhia-saMraMbha-vibbhamo mANiNI-sattho / riti sAparAdha-priyatama-darzana-prasaradroSa-prajvalitaH 11 rAjate vijambhita-saMrambha-vibhramo mAninI-sArthaH / / (24) Avirbhutopalaksanah prakasah/Sa yathaDukkhantariamanasuham...... __(Vol. IV p. 998) dakkhaMtaria-maNasahaM pieNa vimaNa-vilioNaeNa puliaN| rosAgama-paDipellia-visama-virajaMta-loaNaM tIeN muhaM // rduHkhAntarita-manassukhaM priyeNa vimanaska-vrIDitAvanatena pralokitam / / LroSAgama-pariprerita-viSama-virajyamAna-locanaM tasyA mukham / / / (25) Vaci vaiklavyam yatha- Uggahiapamhuttha...... (Vol, IV p. 1006 . . uggAhia-pamhaTThA dara-jaMpaNa-mukka-bahala[-uNha-]NIsAsA / . sAhati viraha-dukkhaM asamatta-paDikkhiA/paDikkharA vi se ullAvA // ugrAhita-prasmRtA ISajjalpana-mukta-bahaloSNa-ni:zvAsAH / / Lkathayanti viraha-duHkhamasamApta-pratIkSitA/pratikUlA api tasyA ullApAH / / (26) Danda-prakaresupeksa yathaKaiava-parammuhana...... (Vol. IV p. 1010) kaiava paraMmuhANaM thoosariANa ekka-saaNammi / pUrijjA romaMcuggameNa doNhaM vi oAso / kaitava-parAGmukhAnAM stokApasRtAnAmekazayane / / LpUryate romAJcodgamena dvayorapi avakAzaH // (27) (Mana-vaikytanuyogo mana-pariprasnah sa] Vaci yathaTanuampi aniwadaam....... (Vol. IV p. 1011) taNa mi aNimvaDiaM puNI puNo veviraahrotttth-pisunniaN| . vaaNabhaMtara-bhari hiaa-ThiaM kiM tuha ppasammai vaaNaM // rtanakamapi aspaSTIbhUtaM puna: punarvepanazIlAdharoSTha-pizunitam / . kdanAbhyantara-bhRtaM hRdaya-sthitaM kiM tava prazAmyati vacanam // .......... For Personal & Private Use Only

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28 V.M. Kulkarni (28) (Priyapratyanayanaya priyasya bhujanga-bhangi bharitani citra-cataktayah Taica atmano dozabhyupagame...... ubhayabhave cal] Ubhayabhave yatha Kaavippio na..... (29) Drst dainyam yathaPadivakkhe dumijjai kama-vipio na mAniNi bhaNAmi kaha tujha vaaNa-paDiUlaM / ' kaa - viSpio si evaM vi dAruNaM tAva mA bhaNasu // Rtavidhiyo na mAnini bhaNAmi kathaM tava vacana-pratikUlam LkRta-vipriyo'si etadapi dAruNaM tAvad mA bhaNa // / ] paDivakkhe dUmijjai jie Na vIsavai gurua- maMtu-paDihaA / tIe kaha vi sahi aNe khaMDia pemmA paDacha jisamma diDI // ] pratipakSe dUyate yasyA na vizrAmyati guruka-mantu pratihatA / LtasyAH kathamapi sakhIjane khaNDita premA patati niSIdati dRSTiH // (30) Priyairita-prabhutva visayo ( upalambho) yathaSahasu vilasianijje For the restoration of this verse vide No. 20 supra. (31) Ardraparadhata yatha ... Cumbasu Sahattauttam ... Saha suvilasinianam .. For the restoration of this verse vide No. 20 supra. (32) Atha mana-sukhanubhavah | Tatra mane bahumanadisampadyogad ayara bahumato.....jodha sambhavati | Teru biksito yathayatha vd - (Vol. IV. p. 1034) cuMba sahasvahuttaM muhamiNamo hAriaM mae jUe / mANo uNa muccai sAmalaMgi kaha mANaittIe // (Vol. IV p. 1013) cumba sahasrakRtvo mukhamidaM hAritaM mayA dyUte / - mAnaH punarmucyate zyAmalAGgi kathaM mAnavasyA ||. n, (Vol. IV p. 1015) For Personal & Private Use Only (Vol. IV p. 1018) (Vol. IV p. 1029) It may be noted here that this gatha is further on cited twice by Bhoja, once to illustrate 'Karyopadhana' (p. 1044) and again to illustrate 'Kalasahiqur dhira (nayika) (p. 1169) The text of this gatha is, however, found to be corrupt at all the three places. (33) Ubhayadorapadane (manotpattih ) yathaAparajjhasu ettahe....... For the restoration of this verse vide No. 22 supra. (34) (Atha manabhangopadhayah | Te ca nidra.karyari..... bhavanti |] Tegu Karyopadhanan yatha Cumbasu sahassaattam (Vol. IV p. 1036) (Vol. IV p. 1044)

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Bhoja's Srngaraprakasa For restoration of this gatha vide No. 32 supra. (35) Avadhi- dana- krtah (priya-prasnah) yatha - Java a na dehi ohim.. jAva a Na dei ohiM uvaUDhaM jAva Nea siDhile / maraNeNa puNo kiM Na maha tAva garuAvio appA // yAvacca na dadAtyavadhimupagUDhaM yAvannaiva zithilayati maraNe punaH ki na mama tAvadgurUkRta AtmA // ( 36 ) Adhikaranam yatha Jamjhavaottinie jhaMjhAvA uttiNNie gharammi rottUNa NIsaha - NisaNNaM / dAvei. va gabhavaiaM vijjujjoo jalaharANaM // jhaJjhAvAtoNite gRhe ruditvA niHsaha- niSaNNAm / ( 37 ) Tatra manorathopagamo yatha - Jena thiavialiadhavala KH The opening words of this gatha agree with the corresponding words in GS II. 70 but the rest of the gatha is altogether different. The gatha under discussion, however, agrees with GS IV. 15. (38) Kalasahisnur dhira yatha - Cumbasu sahassahuttam For restoration of this gatha vide No. 32 supra. .. rANAm // ] jeNa Tria - vialia - ghavala - valaa - paDirohaNekka- rasiAhiM / bAhiM kaha Nu turijjai mAmi pahia puraMdhIhiM // yena sthita vigalita-dhavala - valaya-pratirodhanaika - rasikAbhyAm / huthaM pathika - purobhiH // Sohai visaddhasiddhattha sohara visuddha - siddhatthako adaMtura visuddha - sImaMto / gu phia - siNiddha - dara - ppasiDhilAlaa - kesa - viNNAso // zobhate vizuddha-siddhArthako dantura - vizuddha-sImanta: 17 gumphita-snigdheSat-prazithilAlaka - keza vinyAsaH // (Vol. IV p. 1063) (40-43) Indorudgamascandrah (? scandrodayah) | Yatha Tavasuleaadharahara 29 (Vol. IV p. 1068) For Personal & Private Use Only (39) Navodhayah kama-praudhi-pisunam artava- darsanam pariharah | Yatha - (Vol. IV p. 1182) i) tAva a suvela - dharAhara - kaDa - tar3ataria sasiara - pariggahiA / dIsaha thoa - thiA aMsamAruhaMti vva NahaalaM punvadisA || ny (Vol. IV p. 1103 (Vol. IV p. 1169) (Vol. IV p. 1186)

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30 '] ] vidduma - valaaddha NihAra hiroggaA avarA [Nu] dADhA suhaA / sohai asoa- Nimmia- vammaha - cAva-taNuI kissa kalA || viduma-valayA - nIhAra - horogatAparA nu daMSTrA subhagA / zobhate'zoka-nirmita - manmatha - cApa - tanvI mRgAGkasya kalA || iii) joNhA - rasa - cuNNaiaM kara-vicchUDha - timirAia - parikkhevaM / raia-maa-pattaleha muhaM va ramaNIeN dAviaM sasicibaM // jyotsnA-rasa- cUrNita kara vikSipta - timirAyita- parikSepam / racita -mada- patralekhaM mukhamiva rajanyA darzitaM zazibimbam iv) paDhamaM viduma-appo pacchA hoi savisesa - dhavala -cchAo / a-pallava-vilAsiNi-muha - paDimA mukkadappaNo vva miaMko // prathamaM vikalpaH pazcAd bhavati savizeSa - dhavalacchAyaH / ,] / / ] ii) V.M. Kulkarni tAvacca suvela- dharAdhara - kaTa-taTAntarita - zazi-kara-parigRhItA [dRzyate stokasthitAMsamArohantIva nabhastalaM pUrva dizA || (44-45) Varsasu (? haridraka)di - kusumaih balam vibhaajya kaminam kridah (Vol. IV p. 1193) kadamba-nipa- haridruma dvidha prahara - (na) - bhutaih kadamba-yuddhani | Yatha - Thanavattu ccia Kalamba (i) thaNavaDo ccia kalaMtra - reNU - Nibbhara - NimIli acchIe / hammada seso vi jaNo kalaMca - kusumehi suhAe // [stanapRSThameva kadamba-reNu-nirbhara-nimIlitAkSyAH / hanyate zeSo'pi janaH kadamba kusumaiH snuSAyA: // ] (ii) hammai piAe daio kalaMba-guccheNa mucchaI diaro / hamma daharaNa piA pIDA uNa se savatoNaM // [hanyate priyayA dayitaH kadamba-gucchena mUrcchati devaraH / hanyate dayitena priyA pIDA punastasyAH sapatnInAm // ] (46) Sprhayanti-vratam astami - candrakah | Sa hi caitra- caturthito 'stamacaturthyam udiyamanah kaminibhirapyate ( ? arcyate ) | Yatha (Vol. IV p. 1195) Avasahapavvaa-caranena avasa-haa-patra - caraNeNa putti mA kheaasu suaNuM / uggamihamANa-sasI tuha vaaNa- sirIe~ [hi ] juasoho // [avaza-hata--caraNena putri mA khedayasva sutanum / udgamiSyamANa- zazI tava vadana - zriyA [hi] yuta-zobhaH // ] (47) Kridante grhagamanam grhapratyagamah | Yatha - Sa tui sahatihadinnam For Personal & Private Use Only (Vol. IV p. 1195)

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Bhoja's Srngaraprakasa sA tui sahatya-diNNaM kaNNe kAUNa bora-saMghADi / lajjAluiNI vahuA gharaM gaA gAma-racchAe / / [sA tvayA sva-hasta-dattaM karNe kRtvA badara-saMghATIm / lajjAlukdhukA gRhaM gatA grAma-rathyayA // ] The first part of the first half of this gatha agrees with GS II. 94. The gatha, as a whole, however, agrees with GS. V. 19 leaving out of consideration minor variants. (48-49) Sambhogartham sarira-pratikarma prasadhanam/Yatha - Darattamapattaleho .. .. .. (Vol. IV p. 1198) (i) daramatta-pattaleho mahagyavidha-piaamovaUhaNa-suhio / pachi-muha-TThia-hiao jAai pajjatta-maMDaNo juai-jaNo // [ISanmAtra-patralekho mahArSita-priyatamopagRhana-sukhitaH / pRSTha-mukha-sthita hRdayo jAyate paryApta-maNDano yuvati-janaH // (ii) Nimmavipra-maMDaNANa vi sohA vAsaa-vimANiANa vimaliA / mohaM NevacchamiNaM parioso cia pasAhaNaM juaINaM // nirmita-maNDanAnAmapi zobhA vAsaka-vimAnitAnAM vimarditA / moghaM nepathyametat paritoSa eva prasAdhanaM yuvatInAm / / ]. (50-52) Ratyavasa-praveso vasagrhopagamanan/ Yatha - Nevaccha-dinna-hiao .. .. .. (Vol. IV p. 1199) (i) Nevaccha-diNNa-hiao osaria-sahiaNo aMtaTThioM nnihaN| pecchai Aitta-pahaM pia-paDivatti-rasio vilAsiNi-sattho / / [nepathya-datta-hRdayo'pasta-sakhIjano'ntaHsthito nibhRtam / prekSate AdIpta-pathaM priya-pratipatti-rasiko vilAsinI-sArthaH / / (ii) bhAlihai piaamA AsaNNa-vioaM vammaha-Aura-hia / pulaupagameNa pisuNia-keava-mANa-vimuhaM vilAsiNi-satyaM / / [Alikhati priyatamA Asanna-viyogaM manmathAtura-hRdayam / pulakodgamena pizunita-ketava-mAna-vimukha vilAsinI-sArthama / / ] (iii) appeha a juvai-jaNo tAvia-daiANa samuha-dasaNa-diNNaM / . himaa-ppahutta-mahiaM maaNa-pahuppaMta-loago pariosaM // [arpayati ca yuvatijanastApita-dayitAnAM (dayitebhyaH) saMmukha-darzana-dattam / hRdaya-prabhUta-mahitaM madana-prabhavallocanaH paritoSam / / (53) Madanartagami-kamini-pratipalanamabhisarika-pratiksanam / Yatha - Ahisaranattha patthe ...... (Vol. IV p. 1199) For Personal & Private Use Only

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V.M. Kulkarni ahisAraNaTha-patthie cira-gamaNuvvAa-NIsahANa samaaNaM / / vIsamiuM paDhama-gaaMNa dei juvaINa suraa-turiaM hia / abhisAraNArtha-prasthite cira-gamana-khinna-niHsahAmA samadanam / vizramatuM prathama-gataM na dadAti yuvatInAM surata-zvaritaM hRdayam // (54-55) Priyajanahvanaya sakhyapti-sampresanam duti-visarjanam yatha - Nivasasi dukka-sahaa...... (Vol. IV p. 1200) (1) Nivasasi dukkha-sahAA maha hiae so pio tahiM cea| sahi suNaha do vi tumhe paramatthaM kIsa saMdisimo / / [nivasasi duHkha-sahAyA mama hRdaye sa priyastatraiva / sakhi zRNuta dvAvapi yuvAM paramArtha kasmAt saMdizAmaH // ] (ii) ahi samAgamAo vi piaamasaMdesiAhi duIhi / sokkhaM bahuNaMdaarA sIsaMtA deti saMdesA // [adhikaM samAgamAdapi priyatama-saMdiSTAbhirdUtIbhiH / saukhyaM bahu-nanda-karA kathyamAnA dadati saMdezAH // ] (56-57) Nimitta-visesat priyanam gamane svayam va tatra gacched iti svayam va gamanam yatha - (i) Vicchindijjai dhiram .. .. .. (Vol. IV p. 1200) viJchidijjai dhIraM dAragaA paDivahaM Na Nijjai diTThI / . gammai dahaammi gae piANa gaa-dUi-maggau daibha-vasahiM // [vicchidyate dhairya dvAragatA pratipathaM na nIyate dRSTiH / gamyate dayite gate priyANAM gata-dUtI-mArgataH dayitavasatim // (ii) Padhamapaha .. .. .. .(Vol. IV p. 1200) For this verse vide No. 16 supra. (58-60) Praptasyabhyutthanadi-pratipattiragatopacarah | Yatha - Jania-harisana .. .. .. (Vol. IV p. 1200) (i) jaNia-harisANa takkhaNa-hiaApaDi pi piaamanbhuTThANa / aMgehi kAmiNINaM saMbhAve maAlase hiM Na caai // binita-harSANAM tatkSaNa-hRdayApatitama pa priyatamAbhyutthAnam / agaH kAminInAM saMbhAvayituM madAlasane zakyate // 1 m kAmiNI-jaNassa sahasA pia-dasaNa-vittharaMta-harisa-vimuhiA / diasaguNiA vi hiae Na hoMti paDivatti-bhara-sahA ullAvA // [kAminI-janasya sahasA priya-darzana-vistIryamANa-harSa-vimukhitAH (vimugdhA) vA / divasa-guNitA api hRdaye na bhavanti pratipatti-bhara-sahA ullApAH / / For Personal & Private Use Only

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Bhoja's Srigaraprakasa (iii) tAmarasa-komalAo pia-kaMThAliMgaNe samukkhittAo / pariraMbhAvIlAo juaINa dharei vammaho bAhAo / [tAmarasa-komalAn priya-kaNThAliGgane samutkSiptAn / / parirambhApIDAn yuvatInAM dhArayati manmatho bAhUn // ] 61-62 Kurpa saka-vibhusanadi-tyagah kancukadi-moksah| Yatha - Savvangatta kancuammi .. .. .. (Vol. IV p. 1202) (i) savvaMgAo hia-kaMcuammi maNi-valaa-NibiDa-pariccatte / de rai-lAlasa-lIlA-visUriaM sahau mihuNassa / / [sarvAGgAda hRta-kaJcuke maNi-valaya-nibiDa-parityakte / prArthaye rati-lAlasa-lIlA-khinnaM rAjatu mithunasya 1] (ii) vIsaMtassa vilAsiNi-hiae kusumAuhassa rasaNAe / puNNAha-maMgalaM piva gijjau muccaMta-baMdhAe / [vizrAmyato vilAsinI-hRdaye kusumAyudhasya razanayA / puNyAha-maGgalamiva gIyatAM mucyamAna-bandhayA // ] 63 Vyalikanucintanama[pa]radha-smaranarm/Yatha - Uggami-hiaa-pammattham .. .. .. (Vol. IV p. 1210) uggAmi-hiaa-pamhaTTaM khaNa-saMbhariAvarAha-dUmia-vihalaM / khalaMta-mahu-maa-suhaaM aparipphuDa-jaMpi vilAsavaINaM // [udgAmi-hRdaya-prasmRtaM kSaNa-saMsmRtAparAdha-dUna-vihavalam / skhalanmadhu-mada-subhagam aparisphuTa-jalpitaM vilAsavatInAm // 64 Balat kesagrahanam hatha-kaca-grahah| Yatha - Uggahiam na bhaniam .. .. .. (Vol. IV p. 1213) uggAhiaMNa bhaNi hiae ciraciMtiaMpi raa(?ros)-priinn| mANaMsiNIe piaama-sarahasa-kaa-ggahiammi mANaggahaNe // |ugrAhitaM na bhaNitaM hRdaye cira-cintitamapi rAga(? roSa)-pariNatam / manasvinyA priyatama-sarabhasa-kaca-gRhIte mAna-grahaNe // ] 65-66 Baladalinganam prasahyaslesah/Yatha - Lambhapusiadharabho ...... (Vol. IV p. 1214) (i) daMbha-pusiAharAo rhmaaliNgnn-viinnnn-vmmh-psro| hoi ramiavva-joggo daia-balAmoDi-cubio jubhai-jaNo // dimbha-proJchitAdharAbho rabhasA liGgana-vitIrNa-manmatha-prasaraH / bhavati rantavya-yogyo dayita-balAtkAra-cumbito yuvati-janaH // ] (ii) agghai galata-dhIraM daia-haThAliGgiANa NabhaNa-ccu biaM / visama-pariaTTia-muhaM samuha-valaMta-hia vilAsavaINaM // Sambodhi 7.1-4. For Personal & Private Use Only

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34 V. M. Kulkarni [rAjate galad-dhairya dayita-haThAliGgitAnAM nayana-cumbitam / viSama-parivartita-mukhaM saMmukha-valadu-hRdayaM vilAsavatInAm // ] 67 Caranahatih padabhighatak/Yatha - Calanahaassa paino ... ... ... (Vol. IV p. 1214) calaNAhaassa paiNo pulaia-matthAlaaM puloaMtI / sabai sakajjala-bAha-cchaleNa mANasiNI mANaM / [caraNAhatasya patyu pulakita-mastAlakaM pralokayantI / sravati sakajjala-bASpacchalena manasvinI mAnam / / ] 68 Purnapatradi-haranam prityadayo yatha - Ko mam baddhavehii ... ... ... (Vol. IV.p. 1219) ko maM vaddhAvehiha jassa tumaM harisa-viasia-kaolA / tassa tumaM kiM dAhisi bhaNiUNa pieNa uvaUDhA // ko mAM vardhApayiSyati yasya tvaM harSa-vikasita-kapolA / tasya (tasma) tvaM kiM dAsyasi bhaNitvA priyeNopagaDhA || 69 Priyavalokanam samdarsah | Yatha - Assiasohaisao ... ... ... __ (Vol. IV p. 1220) assia-sohAisao saccAe vi bhoidev-dsnn-jnnio| jaha hiaassa pahariso taha harisa-bisaMThulANa acchINa suhaM // [Azrita-zobhAtizayaH satyAyA (satyabhAmAyA) api bhogideva darzana-janitaH / yathA hRdayasya praharSastathA harSa-visaMsthulayorakSNoH sukham / / ] . This verse which mentions Satya (=Satyabhama) and Bhogideva =Krsna) and is in Skandhaka metre is most probably drawn from 'Harivijaya', an epic poe n now lost. 70-71 Punargrhamandanam bhavana-pratisamskarab/ Yatha - (i) Tuha sundari ghara-Kuddam .. .. (Vol. IV p. 1222) tuha suMdari ghara- kuDDaM dUroggaa-vADa dumaMtIe / . majjhaNirAa-valiaM valei paDivakkha-hiaAI / / [tava sundari gRha-kuDayaM dUrodgata-vaTaM dhavalayantyAH / madhya prakaTa-valiM valate pratipakSa-hRdayAni // ] (ii) tuha khAmoari dUmia-dUra-cchittaNa hoi hattheNa / Alihila-muddha-kakellI-pallavaM viva kuDumiNaM // [tava kSAmodari dhavalita dUra kSiptena bhavati hastena / Alikhita-mugdhAzoka pallavamiva kuDayamidam // ] Tamthankful to Dr. H.C. Bhayani and Prof. M. V. Patwardhan for their valuable suggestions to improve some of the readings. Please read margodiksanam for margadiksanari (p. 19. gatha 39. For Personal & Private Use Only

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"SAMRAJYALAKSMIPITHIKA OF AKASABHAIRAVAKALPA: A TANTRIK ENCYCLOPAEDIA OF MAGICORELIGION' Ganesh Thite The Samrajyalaksmipithika* of the Akasabhairavakalpa deals mainly with the tantric worship of Samrajyalaksmi i.e. the Goddess of wealth of Empire. The worship and other ritual in connection with the Samrajyalaksmi are to be performed for the sake of extending the empire and making it safe and secure. Accordingly many other subjects that are useful for an ambitious king are detailed in this text. Thus for example the text deals with the science of warfare, of archery, of horses, of elephants etc. and also prescribes the ways in which a king should behave daily. Moreover the work also prescribes many religious festivals and observances which are to be celebrated or observed during the whole year. Thus the work can be rightly described as an encyclopaedia as well as a tantric treatise. The information on various subjects given here contains numerous details of the magicoreligious view point of Indian thinkers. Therefore like many other encyclopaedic works (e.g. Manasollasa/Abhilasitarthacintamani or Sivatattvaratnakara etc.) this work is important more for the history of religion than for the history of various arts and crafts described in it. Nature and importance of Samrajyalaksmi In the beginning, while describing the nature and importance of the Sa nrajyalaksmi it is said that this is the goddess of wealth obtained by the kings by conquering empire through good means. The kings who are favoured by this goddess, who behave according to the way prescribed in the science of polity and are religious can conquer easily other nations and cities rich in wealth and food. These kings get elephants, horses etc. as well as women adorned with ornaments and with face like moon. The religious kings like Mandhats, Rama, Yudhisthira obtained great empires by worshipping the Samrajya-laksmi (Patala 1). The goddess Samrajyalaksmi is considered to be sitting on a lotus in the palace named Chintamani situated in the city named Vijaya. This city is situated on the Svetaisland in the ocean of milk (Patala 2). Worship of the deity of empire Om namo bhagavatyai samrajyadayailaksmyai svaha is the sacred "* formula of the deity of empire. This forinula is helpful for removing all the sins, obtaining en pire, and getting salvation. It has sixteen syllables, its seer is the Lord Sankara, metre jagati, and Mahalaksmi who gives * Ed. K. Vasudeva Sastri and K.S. Subrahmanya Sastri, Tanjore, 1952. For Personal & Private Use Only

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36 Ganesh Thite empire is its deity, Oin is its seed and svaha is its power. One should mutter this formula for one lac times and then perform an offering. Then one should feed Brahmanas (Patala 3). A golden or silver diagram of this deity should be prepared. If one worship the deity of wealth of empire in this form, one's all the sins and calamities will be removed and evil beings run away from him (Patala 4). In order to get a large quantity of wealth one should perform the following rite. Near a temple, or on the bank of a river, or near a cowstall or in the courtyard, a pendal measuring eight hands should be erected. It should be adorned with mirrors etc. There should be. jars full of water at its entrance. There should be a pit of the size of a leaf of holy fig tree for the sake of fire. In the eastern part of the pendal, there should be the altar measuring one hand. The fire-pit and the altar should be besmeared with cow-dung and adorned with colour-powder. Flowers, fruits, etc. should be kept ready. The sacrificer should take a bath, apply a mark on his forehead, and perform the punyahavacana. Then he should get the diagram purified with Pancag ivya and establish it with Tantric and Vedic formulas. Then the principal deity should be worshipped and offering of food should be made. Fire should be enkindled and an offering should be made in the fire. This diagram should then be given to a Brahmana along with some other gifts. Similarly, money should be given to poor and helpless people. Two hundred and fifty or five hundred Brahmanas then should be fed. This rite is helpful for getting wealth (Patala 7). In order to get long life, one should offer durva-grass besmeared with honey, into fire. For the sake of removing the sins, one should offer sesams bes neared with honey into fire. Similarly offerings of ghee of cow are to be made for the sake of increasing one's strength, of leaves of mango-tree, soaked in milk, for the sake of curing one of fever, of new flowers of Palasa-tree for the sake of securing one's intelligence, of milk of cow for the sake of increasing cows, and of faggots of Bibhitaka-tree for the sake of destroying one's enemy (Patala 8). A great worship of the Sanrajyalaksmi should be made when there appear some phenomena e.g. when many people die, when there are no rains, when an enemy attacks upon the country, when deities laugh. dance, or move, when an earth-quake occurs, when trees are blossemed without the proper seasons, when rain-bows appear at night, when stars appear during the day-time, when forest-animals run in cities, when there appears to be a hole in the sun, when there is a shower of stone, blood or dust, or when white crons appear. All those who either speak, or listen to or think of or show them are equally affected by the bad consequences of the phenomena. When there are these phenomena, the king suffers or is transplaced. Therefore, it is essential that the king should perform a great worship of the Samrajyalaksmi (Patala 10). For the sake of this great For Personal & Private Use Only

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Samrajyalaksmipithika worship, a place should be prepared. Priests should be honoured by the gifts of ornaments and be asked to recite Veda (Patala 11). Before the great worship, water from the rivers like Ganga or Yamuna should be given to the deity for the sake of sipping (acamana). Then the deity should be bathed with Pancamsta. Then it should be bathed with holy waters poured through golden jars, while the Sri-sukta is being muttered. Then garment similar in appearance to the moon-light and brought from China. should be dedicated. Flowers like Jati, Pumnaga, Campaka, Asoka. Mallika, lotuses etc. as well as incense, and lamp with ghee of cow and with a clean wick should be offered. Ample quantity of food consisting of various kinds of rice and other eatables, one thousand pieces of bananas, mangoes, coconuts etc. should be offered. Five jars of water also should be given. Water should be given for drinking and for washing hands also. The offering of food should be followed by the offering of betle Then the king should walk around the deity keeping it to his right hand. Then it should be raised and handful of flowers should be offered (Patala 13). Then the king should pray to the deity to pacify the evil phenomena, remove the danger suggested by them, and give long life and plentitude of wealth. Then the king should make a gift of the image of the deity to his teacher. This great worship" can be performed by the king on his birthday also. Thereby happiness, deseaselessness and thieflessness are secured among the people (Patala 14). In order to avoid the evil effects of the phenomena, a great pacification (mahasanti) should also be performed. For the sake of this rite, the ground should be bes nared with cowdung and colour-designs should be made on it. Deities should be established, tributes (bali) should be offered and the Vastu-hymn should be recited (Patala 17). Then the sacrifice to plants (Grahayajna) should be performed (Patala 18). Then an offering to the Lords of the directions (Dik palahoma) should be perforemed. Then the Lords should be established and worshipped with the Vedic and Tantric formulas. Then an offering should be performed in the way of domestic rites or of Tantric rites (Patala 19). Then the greatpacification should be performed (Patala 20) and the image of the Samrajyalaksmi should be given to a Brahmana. By performing the great pacification in this way the king gets numerous good results (Patala 21). Festivals, Vows and Worships throughout a year The whole year is full of various sacred days and a king should perform everyday the rites proper to it. Thus on the first day of the month of Caitra, i.e. the first day of a year, the king should honour grown up ladies belonging to Barabmana-caste and having sons and grandsons, and give them dak sinas and betles. The rice-grains given by them should be For Personal & Private Use Only

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Ganesh Thite borne on the head. The king then, along with his friends, wives and sons, eat leaves of Nim-tree, mixed with sugar. He should sprinkle on earth a few drops of oil for the sake of seven immortals like Asvatthama etc. and then take bath after having applied oil to his own body. Then he should listen to the prognosis of the year from an astrologer (Patala 82). In the evening of this day, he should attend the programmes of wrestling, boxing, music, drama etc. One who 'celebarates the day of year-beginning in this way gets long life, progeny etc. (Patala 83). On the ninth day of the bright fortnight of Caitra, one should celebrate the birth-date of Rama. On that day one should observe fast, bathe the image of Rama and worship him. In the night one should listen to the recitation of Purana-texts and remain waking throughout the night (Payala 84). On the Full-Moon-day of Vaisakha, gifts of following things are to be made-betels, Gopicandana, camphor, saffron, musk, clove, water, bedding, roots of Andropogon Moricatus, campaka-flowers, foot-wears, rice boild with milk and sugar, (cold-) drink, juice of sugar-cane, water-jar, butter, curds, milk, coarse flour, umberlla etc. (Patala 87). On the new-moon-day of Jyestha, Vrsabha-Vrata should be performed. In it one should get prepared wooden bulloks on the earlier day. On the new-moon-day one should keep them in the granary after worshipping them. Thereby there will be ample growth of cattle, Wealth, grains, progeny etc. (Patala 88). On the eleventh day of the bright half of Asadha, one should worship Visnu (Patala 89) On the full-moon-day of Sravana, Varalaksmi-vrata should be performed. This leads to obtainment of empire. In it one has to worship Laksmi, royal emblems and treasury (Patala 90). On the eighth day of the dark fortnight of the same month, birth of Krsna should be celebrated. This rite was performed by Dilipa, Nabhaga, Ambarisa, Hariscandra and Gadhi for the sake of pleasing Krsni. In this rite one has to observe a fast and worship images of Krsna, Devaki and Vasudeva. Next day these images are to be given to a Brahmana (Patala 92). On the fourth day of the bright half of Bhadrapada, Siddhivinayaka-vrata should be performed. In the morning one should get bathed with water mixed with white sesams. An image of Ganesa should be made either of gold, silver or clay, The thighs and legs of this image should be short. There should be all kinds of adornments on it. This image should be ritually established and twentyone modakas (a variety of sweatmeat) should be offered. Durvagrass should also be offered. A priest should narrate the story of Ganesa and one should listen to it. (Patala 93). On the fourteenth day of the same fortnight one should perfrom Anantavrata Ananta (serpent) should be made of Darbha-grass. It should have seven hoods. Then it should be worshipped. A thread should be worn on the wrist. This rite should be performed for fourteen years (Patala 96). Navacatravrata should bo performed in the month of Asvina. One should obce. For Personal & Private Use Only

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Samrajyalak mipithika rve fast, mutter the Gayatri-formula, recite Veda. One who listens to Devimahatmya during this period gets salvation (Patala 97). During the festival the king should wear a thread in honour of Samrajyalaksmi. Thereby he becomes the lord of all the worlds. Then the chaplain should advise him the duties of king (Patala 99-100). In this advice the chaplain tells him to be devoted to the welfare of the people, to good cctivities, protection of the Brahmanas, service of the ascetics, honour the astrologers, maintaining the physicians, knowers of the secret doctrines and practices, artists, fire-worshippers, those well-versed in the texts of Saivism and Vaisnavism; poets, singers, dramaturgists, knowers of rhythm, of archery, of boxing, Ksatriyas, Vaisyas, Sudras and mystics. He further advices him to guard the people from mixture of castes (Patala 101). Then horses and elephants should be worshipped. (Patala 106). Then there should be some items of entertainments and the king should observe them. First, he should see the army consisting of chariots, elephants, horses, and infantry. Then he should see the tributes presented by the officers. Then there should be some music, recitation of poems, exibition of ships, wrestling, fights of rams, boirs etc. Then some fire-work may be done. The king should see birds etc. made of cloth or leather. Then the king should give fragrances, betels etc. to the artists. Then the king should go to harem and narrate the details of the items of entertainments to the women there. The king should be circumambulated with lamps kept in golden vessel. This festival should be performed for nine days in this manner. On the tenth day the king should throw some arrows towards the direction of his enemy (Patala 107). By throwing arr ows on one's enemy in this way, one becomes victorious because of the sacredness of this day. If one starts studies on this day one gets mastery in the subject undertalten. On that day the king should worship arms. He should think of the lord of the direction to which he wants to attack. He should go some distance in that direction riding on elephant. Some soldiers should accompany him at that time. Then the king should take the arms kept earlier on a Sami-tree and shoot some arrows. At each of the eight directions he should shoot three arrows. After this rite is over, he should return to the city (Patala 108-109). On each of the nine days of the Navaratra-festival, the king has to perform worship of maidens. This leads to the fulfilment of all the desires and victory over the enemy. The maidens to be worshipped should not be younger than one year. For they cannot have any interest in the worsihp. The maidens should be of the age of two to ten years. They should not be having any limb more or less or of black colour or from low type of families. This rite of worship of maidens can be performed at any other time of calamities etc. also (Patala 76) On the fourteenth day of the black fortnight of Asvinamonth, gift of lamps should be made for the sake of removing the deity of poverty (Patala 112). 39 For Personal & Private Use Only

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40 Ganesh Thite On the first day of the bright half of Kartika-month, Bili should be worshipped (Parali 113) In the month of Margasirsa rice mixed with pulse should de offered to Visnu (Patala 116). In the month of Pausa, on the day of transition of the sun to capricorn, gifts of cows, land and sesams should be made (Patala 117). The fourteenth day of the black fortnight of the month of Magha is known as Mahasivaratri. On this day one should observe fast (Patala 118). On the first day of the bright half of Phalguna, a picture of Madana (god of love) accompanied by Rati (his wife) should be drawn and this picture should be carried through the city. In the evening food should b: offered before the picture and the picture should be burnt (Patala 123). Pilgrimage For the sake of removing evil and getting merit a king .shloud desire to go on pilgrimage. Oa the earlier day of going out for pilgrimage punyahvacanarite should be performed and Brahmanas should be fed. The king himself should eat saltless food only. On the next day he should honour Brahmanas and women and give them betels and daksinas. He should receive their benedictions and then utter the sankalpa (a solemn vow to perform an observance) in connection with the pilgrimage. In that sankalpa he says that during the pilgrimage he will eat only once a day, will observe silence, celebacy, restrain and avoid betels, bath with the body ointed, foot-wear, fragrances garlands, vehicles etc. Then he should make various gifts and go on pilgrimage while seeing good omens (Patala 125). Everyday he should traverse one or half a yojana(=about eight miles). Brahmanas should be fed. After reaching to a place of pilgrimage he should get the beard and hair shaved, take bath and worship the presiding deity of the place. On that day he should observe fast, remain waking during the night and listen to the glory of that sacred place. Next day he should celebrate the ancestral worship. Gifts of cows, land, sesams and gold should be made. Food should be given to poor and helpless people. The presiding deity should be bathed and worshipped. Even the slightest sin in a sacred place is considered as the biggest. Therefore he should not reside in a sacred place for a long time. He should accomplish the pilgrimage in this way and return to his city at an auspicious time and feed Barahmanas (Patala 126). One who accomplishes piligrimage in the manner described above, gets the merit of Asvamedha-sacrifice (Patala 38). Omens : their nature and inantic If one sneezes at the beginning of an activity one should consider this to be a blow of thunder as it were. If one sneezes while one is sitting, or lying on bed, or giving gifts, this should be considered as a For Personal & Private Use Only

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Samrajyalaksmipithika 41 good omen. If a man sneezes when he is thinking of a woman or a woman sneezes when she is thinking of a man this is a good omen. If one sneczes towards the front, it is good, but if one sneezes towards the back, it is bad. If a man sneezes towards his right side, he will get money, if towards i he left then death, disease or some danger is likely. In the case of women the results are obtained in a reverse manner. While going on a street, if one sees a wicked person, worshipper of god, an oil-miller, or hare, one will be successful in one's aim. If a cat goes accross while one is going on a street, one will die within three months or will not get the desired result. If one's hair are burnt by fire or cut by some animals or rats, one's life is reduced. If one sees a vulture one will die soon. If a house-lizard or a lizard falls upon one's body, one should take bath alongwith one's clothes. If the mansion suddenly falls, one will be poor. If women get suddenly possessed by a spirit or deity, there will be some calamity. If a dove enters into a rich man's house, it is a bad omen; if into a poor man's house, it is a good omen ( Patala 24 ). Then follow the subjects like pacification of the omens (Payala 25 ) and of bad dreams (Patala 26). Political science The Samrajyalaksmikalpa of the Akasabhairavakalpa contains some information on some details regarding the king's coronation, the qualifications of a king, his officers etc. and elements of a kingdom. The coronation should be celebrated every year on the king's birth-day, at the time when bad omens appear, or when there is an epidemic, or when there is a foreign attack, or when the king is in the aspect of a cruel planet, or when he sees some evil dreams. Thus the coronation is not merely a political ceremoney but a magicoreligious one, the aim of which is to strengthen the king and remove all the evil. After the coronation, a golden strip (Patta ) should be bound on the forehead of the king. This strip should be consecrated with the formula beginning with somena rajna. It should be one and half fingers broad and six-fingers long. On the strip some verses are to be written. These verses contain the decision taken by priests and gods about the king who wants to rule an empire. They describe the qualifications of a king. Thus a king should be able to punish wicked people and support the good people. He should be a devotee of cows, gods and Brahmanas. He should be able to ward off any mixture of casts. He can take the one sixth part of the agricultural productions. He should take pleasure by the pleasure of the subjects and feel sorry by the sorrows of the subjects. His anger and favour should never be in vain. He should have the following qualities: truth mercy, restrain, purity, non-violence, generosity, and straightforwardness. Thus the verses to be written on the strip to be bound on the forehead of the king contain the qualifications and duties of a king ( Patala 47-62). Sambodhi 7. 1-4. For Personal & Private Use Only

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Ganesh Thite :: The Samrajyalaksmipithika of the Akasabhairavakalpa mentions elsewhere also the qualifications and duties of an emperor. Thus the body of a king is described as follows. The palms of feet of a king are of red colour. On it are found the signs like lotus, fish and banner. They are as soft as foliage and are oily as it were. His thighs are of the shape of a quiver. His knees are small. His testicles are equal and long. His penis is short, straight, oily, thin, without joints and redish. His navel is turned towards the right. His breast is broad and high. His nails are long, oily, pointed and reddish. His spiral cord is hidden. His neck is broad, fleshy, of the shape of a shell and with three lines. His lips are like Bimba-fruit. His mouth is small; his teeth pointed and white, tongue long, face like the moon, cheeks fleshy, the eye-balls red, nose long, head with a peak in the middle, and circular, hair like a row of bees, his voice deep, skin oily and soft, gait like that of an elephant. A person having all these characteristics becomes an emperor. One with five or six less than these all, becomes the chief of the region and with ten to twelve less, becomes th: chief of a village ( Patala 66 ). In order to be deserving for being a king one should be devoted to Visnu and be ready for serving Brahmanas and cows. He should be truthfull and bold. He should have no interest in the wealth, woman or abusing of others. He should be straight-forward for his people, cunning for his enemies and sympathetic for his attendants. He should be interested in religious, disinterested in antireligious and believer in good activities. He should be a performer of religious activities (Patala 67 ). Elsewhere some other qualifications and duties of a king are told. Thus he should be very much particular about shaving his hair, taking bath after ointing body, wearing clean garments and adornments. These things are supposed to be bringing wealth. On his breast there should be application of sandal-paste, garlands around his neck, betel mixed with camphor in his mouth, a mark of musk on the forehead and garlands of flowers of Malati in the hair. These things are considered to increase the life. A king should worship the sun everyday, make gifts of medicines to poor men, protect those who are under fear, wait upon those who are learned, and have mercy for all beings (Patala 65 ). While describing the characteristics of a king deserving empire, it is told elsewhere that he should be well-versed in all the branches of knowledge, having good conduct etc. (Patala 68 ). Similarly a queen should possess following quallfications. Thus she should be born in a descent family, devoted to auspicious vows, having good behaviour, ardently serving For Personal & Private Use Only

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Samrajyalaksmipithika 43 her husband, active in feeding the servants in the harem e.g. hunchbacked, dwarfs, eunuchs etc. possessing no jealousy for her co-wives etc. (Patala 69 ). Daily duties of a king The daily duties are described in the Samrajyalaksmipithika of Akasabhairavakalpa. Some of these duties are nothing but enjoyments of various kinds. They are, however, distinctly marked by magicoreligious characteristics and can be important from the puint of view of history of religions. A wet-nurse should awaken the king in the early morning. Then the king should concentrate his mind on the deity favourable to him. Then some Magalhas should sing songs of praise for him. Then a beautiful woman should show him mirror; another one a garland, another one a parrot, another one jars full of milk. Further, the king should see a Brahmana who has studied Veda, a Brahman who has performed the rite of Fire-huilding, and a cow, fragrances, flowers etc. ( Patala 71 ). It is worth-noting that all these things have a magical significance and by seeing these one will get good results. Then the king should go to the bath-room. There, a wynan should pour fragrant water on him. A second one should rub his hair. A third one should apply fragrant smoke to his hair. A fourth one should bind together his hair. Then the king should apply white earth or Gopicandana on his fore-head. Then the king should mutter some sacred formula ( Pacala 72). Then he should worship deities and drink holy water used in that worship ( Patala 73 ). Then he should listen to some purana. This Purana should be. narrated by a Pauranika who is expected to be good-looking, of good voice, one who can speak on Purana, Nyaya, Minamsa, Veda, and Vedanga, able in acting according the sentiment, with smiling face etc. After listening to Purana, an emperor should go to attend the conference of learned scholars (Patala 74 ). In this conference, discussions on various sastras should be held. Then he should listen to some porns. After that he should attend a programme of instrumental music ( Patala 76). Then he should consult his ministers on various problems and know the public affairs through spies. One who does not consult with one's minister. gets defeated by one's enemies (Patala 76). Then he should discuss various administrative matters with officers who have come by trdition and then make inquiries about incomes and expenditures. Medicines may be given to horses, elephants etc. Then the king should practise some wrestling, boxing, and fighting with swords. Then after taking bath, he should worship Samrajyalaksmi. Then he should go to harem (Patala 77.). At the time of noon a woman should request him to take the lunch. Then For Personal & Private Use Only

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44 Ganesh Thite he should go to the dinning hall. In the dining hall, there should be golden vessels and the food should be served on the leaves of kadali-plant. The king should sit on a seat bedecked with jewels. Some women standing around should fan him. Some others should serve food through golden pots. The food should consist of rice, soup, various vegetables, things which can be eaten, sucked and fruits etc. The king should eat alongwith the women while joking. After the lunch is over, the king should wash his hands, mouth and feet, should rub his hand on the belly for the sake of digestion of food and walk slowly for some time. Then he should listen to two or three cantoes of Ramayana. Then he should sit upon a couch while being surrounded by women. At that time one woman should give him a betel and another one should press his feet. The king should take rest for some time. After the rest he should wear ornaments and arms and walk through the roads of the city, through the market place in particular, while accompanied by four kinds of army (Patala 78). In the evening, the king should perform the Sandhya-rite and worship fire and Brahmanas, listen to Bhagavata-text. Then he should spend some time in the company of actors, fudatory kings, poets, lute-players etc. Then he should listen to the letters sent by the kings from different countries (Patala 79). In the night the king should see performance of dance. Seeing such a performance has a magical result viz. confirmation of wealth of empire. The threatre should be scented with fragrant smoke. The king should be accompanied by other kings. At this time the king should discuss the themes from Bharata's Natyasastra. Before beginning the dance, the danceuse should pay homage to the deity presiding over the dance (Patala 80). In a moon-lit night the king should enjoy the moon-light, for this he should go to the top of a mansion or a play-mountain or on the bank of a big lake or a bower (Patala 81). Hunting Sometimes the king should go to forests for hunting. By hunting the king can remove the trouble created by the wild animals, can get fame and be strong. At the time of hunting he should be accompanied by princes, hunters, and dogs. He should kill deers, peacocks and hyenas with arrows, elephants with spears, bears with crescent-shaped missiles, camaras (a kind of deer) with iron clubs (Tomara), boars with goads etc. Some of the animals e.g. peacocks, bears, monkeys etc. should be held alive. After returning to the village, the king should perform some pacificatory rites in order to expiate for the killing he has done. As a part of this, he should For Personal & Private Use Only

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45 Samrajyalaksmipithika give cows, gold, and land to priests (Patala 130). In this way hunting also has many magicoreligious aspects. Castles Forts are very much essential for a king. Therefore the Samrajyalaksmividhana of Akasabhairavakalpa deals with castles in details. While describing the importance of castles, it is said that castles form an important source of strength and king without castles gets defeated by his enemies. Therefore a king should insist on building up of castles. There are following kinds af castles. Giridurga (castle on a mountain) - This is a citadel on a mountain, which is difficult to climb upon, surrounded by trees of Sala, and containing an inexhaustible source of water. There are eight kinds of mountain-castles. i) Bhadra- This is of circular size and in one single rock. A king who builds such a castle gets elephants of the Bhadra auspicious kind) and rules over the whole earth. ii) Atibhadra- This castle is of square size. iii) Candra- The trunk of this castle is like a column and the surface at the top of it is like moon. The king who has such a castle, rules over all the directions like the moon. iv) Ardhacandra- This castle is neither too high nor too dwarfish. There are numerous lakes on this kind of castle. Its shape is like half moon (ardhacandra). The owner of such a castle gets victory over his enemy and protects the land. v ) Nabhi - This castle is thin at the bottom and broad at the head. It is growing big upwards slowly. The lord of this castle conquers his enemies as Padmanabha (Visnu). vi) Sunabha- Castle of this kind is broad at the bottom and thin at the top. The lord of castle of this kind rules the earth for a long time and lives long vii) Rucira - Castle of this kind appears to be like a ladder. A king having such a castle becomes the chief of many kings. viii) Vardhamana - castle of this kind grows slowly like a drum. The owner of such a castle grows in respect of wealth and granary (Patala 31). In this way there are some magical results of possessing a certain kind of castle. The mountain castles of the following kinds give some bad results in a similar magical manner and therefore are to be avoided : castles like a needle, man, winowing basket, vehicle, stick, plough etc., castles broken in the middle, very much crooked etc. A king should never reside on such castle, lest be would get some bad results. Thus if he resides on a castle with point like needle, the king would be defeated; if on a castle of human shape he would be valourless, if on a castle of the shape of a vehicle, there would be some mistakes; if on a castle broken in the middle, the For Personal & Private Use Only

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46 Ganesh Thite king would get diseases; if on a castle which is very much crooked, there would be numerous deaths; if on a castle of the shape like a plough, the king would be poor (Patala 32). Other kinds of castles We saw above the sub-kinds of castle of the first kind i.e. one on mountain. There are some other kinds of castles. (2) Vanadurga (Forest-castle) - citadel which is surrounded by thick forest in which there live numerous wild animals, and many savage people and where there are deep lakes is called Vanadurga. (3) Jaladurga (Water-castle) - A citadel which is surrounded by water in the form of river or lake, is ealled Jaladurga. (4) Kardamadurga (mud-castle) - A citadel surrounded by mud of soft clay and water naturally coming out of the ground is called Kardamadurga. (5) Misra-durga (mixed castle) - A citadel surrounded by hills, forests and mud is called Misradurga. (6) Nara-durga (Men-castle) - A citadel guarded all-around by armed warriors is called Naradurga. 7) Kostha-durga (Store-castle) - A citatdel full of numerous useful'. things, grass, fire and hundred cannons, and protected by brave warriors is called Kostha-durga. It has many ramparts (Patala 33). This castle may be of four, five, six or eight corners or of circular size. A king should get built such a castle from good builders and reside therein, so that he will prosper. Before building this castle the king should, on an auspicious day, worship Ganesa and Visvakarma, gratify the builder and ask him to start the work. The castle is to be built on a high plac, in stones, bricks and earth. There should be ramparts around the castle (Patala 34). The doors of this citadel should be of the following type. The eastern door should face the south; the southern to the west; the western to the north, and the northern to the east. The doors should appear as mouths of leopard. There should be some provision for warriors to stand near the doors. Deities like Ganesa, Bhairava, Bhadrakali, and Hanuman should be established at the eastern, southern, western and northern doors respectively. There should be strong bolts to all the doors. The doors should be covered by iron plates. There should also be protruding iron peg on the doors (Patala 36). There should be a store of following things in this castle - bows and arrows of different kinds, spears, swords, clubs, stones, ghee, oil, wine, honey, salt, lead, various herb-products, horns, hides, copper, iron, bronze, armours, poison, mercury, betel-nuts, meat, rice, wheat, chick-peas, kidney-bean (Mudga), bean (Masa), barely etc. (Patala 38). For Personal & Private Use Only

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Samrajyalaksmipishika Inside ramparts, there should be citadel, inside the citadel the royal place. In the citadel, there should be roads on which elephants and horses can move. Towards the east of this citadel, there should be shops of clothes; to the south, those of meat; to the west those of fragrances, flowers, spices, vegetables, jewels and gold; and to the north, there should be shops of rice, salt etc. On the main street, there should be houses of princes, ministers, chaplain, astrologers, bards, archers, charioteers, actors, dancers, artizans, makers of musical instruments. etc. Beyond these there should be granaries, temples, lakes etc. Beyond the ramparts, there should be separate houses of the Brahmanas, Ksatriyas, Vaisyas and Sudras (Patala 39). Construction of royal Palace Before starting the work of building of the royal palace, the plot may be made clean by removing clods of earth, bones, pieces of wood etc. Then the palace should be built in stones, bricks and clay (Pagala 40). In the palace the bathroom should be towards the east, kitchen to south-east, bed-room to the south, store of weapons to the south-west, treasury to the north-west, store of clothes to the west etc. The place of idol-worship, room for wet-nurses, slave-women, harem and garden etc. should be towards the north-east. In the garden there should be various trees like coconut mango, orange etc. (Patala 42). The construction should be done on an auspicious time. After the construction is over, auspicious rites should be performed. At the time of entering into the palace the chaplain should be in front and after him the king should enter. A king who enters into the palace after performing the proper ritual gets long life, and prospers in connection with progeny, wealth etc. (Patala 43). The officers to be appointed by king A king has to appoint numerous officers in charge of various duties - counsellors, chief of the army, priests, chaplain, narrator of puranas, astrologers, scholars, poets, players of musical instruments, singers, actors, jokers, clerks, medicine-men, idol-worshippers, judge, door-keepers, coocks, treasurers, superintendents of granary, of stores of clothes, fragrances, weapons, forests, body-guards, umbrella-holders, etc. (Patala 63). In Samrajyalaksmipithika, Patala 64, we get a list of arts and crafts. Some important lores (i) Chariot lore The Samrajyalak smipithika of the Akasabhairavakalpa deals with some lores which are useful for a king. The chariot-lore is one of them. In connection with the importance of chariots it is said that because of chariots one succeeds in getting empire; and that the chariots add to the For Personal & Private Use Only

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48 Ganesh Thite beauty of the army. An artizen should be invited, honoured and asked for making chariots. The aritizen should then worship Ganesa and make out chariots. Chariots should be made of the wooden planks which are new and soft. Iron plates should be attached on the chariots so that they will be firm. Then the chariots should be covered with golden plates. On the roof of the chariots there should be pictures of swans, peacocks etc. On the flag there should be a picture of the deity of the charioteer's choice. In the chariot there should be weapons like bows, arrows, swords, spears, clubs, sticks, axes etc. A charioteer should be skilled in warfare, quick of his hand, with broad shoulders, and brave. The driver of the chariot should be a knower of horse psychology, and able to protect oneself, the horses and the charioteer in critical times. One charaiot is more important than the whole army. Because Rama received a chariot from Indra, he could get victory over Ravana (Patala 131). (2) Elephant-lore Samrajyalaksmipjthika gives a mythical story about the origin of elephants viz. they came into existence out of the dust raised from sun and therefore, it is added, they are fond of playing with dust. According to another myth related further, the elephants had, at first wings and could fly. Moreover, they could take any form. Once, some elephants, like birds, sat on a branch of a tree in the Himalaya region. The branch then broke and thereby an ascetic named Dirghatapa, who was practising penance under that tree, was troubled. Being angry, he cursed then all the elephants to be devoid of wings and to be vehicles of kings. The elephants are, accordingly wingless and royal vehicles. There are various kinds of elephants. The breath of the elephants of the Bhadra-kind is fragrant, their lips, tongue and palate are all red. They are tall in the front part and are sloping down towards the back. Their spinal cord is like a bow They do not get afraid of the lions, or lightning. They have twenty nails. They are brave as well as tolerent. The tusk of the elephants of the Mandra kind are big, the lips longish and hairy. An elephant of this kind appears like a tortoise. His gait is slow. He walks in sleep as it were. He is dull and fearless. An elephant of Mrga-kind has ears, feat etc. of very small size. While walking he makes roaring. An elephant of mixed kind has characteristics of all the three kinds mentioned above. While emphasizing the importance of elephants, Samrajyala ksmipithika says that an elephant is a deity. An elephant is the best of all vehicles. Elephants protect one's side and destory that of others. A person killed under the feet of an elephant goes to heaven (Patala 132 ). For Personal & Private Use Only

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Samrajyalaksmipithika (3) Horse-lore As in the case of elephants, in the case of horses also their origin is told in a mythological manner. Thus when at the time of creating the universe, Prajapati was performing a sacrifice, horses came into existence out of ashes. Therefore even today they are fond of wallowing in ashes. In the begining! horses had wings and they used to fly in air. But Indra could not tolerate: this and he asked Salihotra to cut their wings and turn them into draught animals. Salihotra did accordingly. 49. Horses are divided into four classes or castes. Out of them the Brahmanahorses are white in colour and are worthy to be employed at the time of auspicious occasions. The Ksatriya-horses are red in colour and deserve to be employed in battles. The Vaisya-horses are yellowish and are to be employed in commercial affairs. The Sadra-horses are of black colour and are to be used for remaining purposes. The best horses are four hands tall; the middle ones three and half and the low ones three hands. A horse with white feet and white mouth is called Panca-kalyana (five foldly auspicious). The horses from Parasika. country are the best, those from the region south-eastwards to the Sarasvati-river are of low type. Horses have no defects of their own. All their defects are due to the man in whose company they remain. Thus if a horse is weak the discredit goes to its owner. If the speed of a horse is slow, the discredit goes to one who rides upon it. In I this way there is no defect of horse itself. Horses have magical significance. One who dies while one is on the back of a horse gets the world better than the world obtained by one who performs Asvamedha-sacrifice. A horse is the best friend of man. For it does not leave its owner even when it is tired or wounded in a battle. From the movements of a horse, future is suggested. Thus if it neighs with his face uplifted or digs the earth with its feet it indicates the victory of its owner. If it however defectates or urinates frequently it suggests that the owner will be defeated. If a horse neighs suddenly in early mor-" ning, it indicates invasion (Patala 133). 4) The army-men The army-men should be born in a good family, of good conduct, true to their word, having marks of wounds on their body, ready to die for the sake of their master, and skilled in the use of arms (Patala 134) 5) Dhanurvidya (Archery) Bow is said to be the highest kind of weapon. It should be prepared. Sambodhi 7. 1-4, For Personal & Private Use Only

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Ganesh Thite out of a good bamboo, accompanied by a good string and capable to throw arrows at a long distance. A bow should have an uneven number of joints e.g. three, five, seven, nine etc. A divine bow is five and half hands long and has seven or nine joints. A human bow should be four hands long and have three or five joints. The bamboo out of which a bow is made should not have an even number of joints e.g. four, six, or eight. A bow with joints of even number leads to sorrow. The bow of a warrior who fights while sitting on an elephant or horse should be made of a horn and that of a warior who fights while he is on a chariot or while on the earth, should be made of a bamboo. The string of a bow should be made of a cotton or out of a sinew of a female deer, or of a she-buffalo or of a cow or of skin of a bamboo. Arrows should be made out of ripe, hard bamboo. An arrow which is broad at the mouth and small at the back is considered to be of a female type and can go at a long distance. An arrow of small in size at the mouth and big at the back is of male type and can be used in order to penetrate something very hard An arrow of even size is considered to be of eunuch-type and can be used for penetrating a small thing. By means of an arrow with the mouth of the size of a razer, the bow of another warrior can be cut; by means of an arrow with the mouth of the size of a needle, his armour can be penetrated; by means of an arrow with the mouth of the size of half-moon his head can be cut. There are three kinds of aims, viz. moving, steady, and mixed. In a battle if one shoots the enemy below the naval, one will have to suffer in hell. Bow is the weapon of a Brahmana, sword, that of a Ksatriya, spear, that of a Vaisya and club, that of a Sudra (Patala 135). An archer has to practice everyday, in the morning and evening, according to the guidance of his teacher. In the absence of practice he loses his control over his vision and hand. Before he starts practising if the bow is broken and string cut, or if he sees a serpent, he should consider it as a bad omen and should not start practising. There are various positions for shooting. Thus in the position named Alidha, the left leg is in front and the right is slightly bent. This position is useful for shooting at an aim which is near. In the position called Pratyalidha the right foot is in front and left is slightly bent. This position is useful for shooting an aim which is at distance. In order to shoot an arrow in the ajm which is very firm the position named Garuda is used. In it one keeps one's left knee on the ground and puts one's right leg slightly bent. In this way there are many positions and one should practise all these. On certain days, however, one should not practise archery. Thus, for example, the eight, fifteenth, and fourteenth days of a month are not auspicious for practise and if one practises on these days one would suffer calamities (Patala 136). For Personal & Private Use Only

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Samrajyalaksmipithika 6) War If an enemy cannot be tamed by peaceful means, one should try to make him friendly by means of gifts. If he is still antagonistic, ones hould divide his side and rule. But if this strategy is also not successful, one has to declare war against him (Patala 137). One should attack on the enemy for the sake of protecting one's own country or getting victory over him. Before starting a war one should perform a worship of weapons and pray them to give victory. Similarly one should worship Durga, Ganesa and the lord of that direction towards which one intends to invade. Then the king should come out of the palace while Brahmanas are reciting hymns, and the bards are singing his praise-songs. At that time the king should be wearing an helmet, armour and all kinds of ornaments (Patala 128). A king who prepares in this manner before the invasion gets victory (Patala 129). Elsewhere it is said that the king should worship the war-drum and then march on while the drum is being beaten. At that time he should be accompained by warriors holding all sorts of weapons. He should have good stores of weapons, grains, grass, salt, etc. at the time of invasion. Before an invasion, the military-chiefs should be honoured and gods should be worshipped. The king should pay obeisence to Brahmanas and teachers. The army should be arranged in the form of an eagle. There, the chariots and horses should stand at the place of the back; elephants at the place of the breast, infantry at the place of the tail and the king at the place of the belly. The army may be arranged in the form of a lotus or a wheel also. In that case the infantry should be at the outer side, inside it the horees, inside them the elephants, inside them the chariots and the king should stand at the centre. If a king conducts the whole war in accordance with the Religion, then he gets good worlds after A king may get performed black megical rites for the sake of defeating the other side (Patala 137). 51 Those who die while fighting in a battle go to good worlds. Thus a fighter on chariot goes to the world of India; one who is cut into pieces as small as sesams (tila) goes to heaven and plays with Tilottama (a heavenly damsel) (Patala 138). General observations While taking a general survey of Samrajyalaksmipuhika we can note that it is a Tantra-like encylopaedic text containing information on various topics with the view to expand and maintain empire. Other encyclopaedic texts in Sanskrit like Manasollasa or Sivatattvaratnakara also contain information on various subjects useful for a king. But there are two special features which differentiate the present work from the others. Firstly it For Personal & Private Use Only

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52 Ganesh Thite contains numerous details of Tantra-like ritual for the expansion and maintainance of empire and these details are not found in other encyclopaedic works. Secondly this work is mainly concerned with the duties of a king rather than his enjoyments. Therefore, this work contains little or no information on the subjects like Pakasastra, Kamsastra, Music etc. On the other hand some of the details of royal duties can be regarded as a special feature of the present treatise. Thus for example this work gives details of the religious festivals and duties to be performed throughout a year. Similarly there is a detailed description of pilgrimage and it may also be regarded as special feature to some extent. The remaining subjects like archery, horses, elephants etc. are found in other works also and no much new information is found about those subjects in this work. It may be finally noted that this encyclopaedia like other ones is more important for the magicoreligious details rather than the information of various arts and crafts it contains. For Personal & Private Use Only

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VASISTHA IN THE VEDIC SAMHITAS (Other than the Rgveda) Umesh Chandra Sharma Vasistha is the famous seer of the Seventh Mandala of the RV. He is very prominent among the Rgvedic seers partly due to his involvement in the famous Dasarajna War. No doubt he is a famous historical personality, as depicted in the Rgvedic verses. In the later Samhitas Vasistha figures practically in every text. Most of these texts are unimportant from the point of view of the socio-historical study of the Vasisthas. Only some references in these texts, which give account of Vasistha's social and historical role in his times, are being examined below. First of all the references in the TS should be considered. According to the TS III. 5.2.1, a Vasitsha should be chosen as a Brahman priest. "The Rsis could not see Indra face to face; Vasistha saw him face to face; he said, 'Holy lore shall I proclaim to you so that people will be propagated with thee as Purohita; therefore do thou proclaim me to the other Rsis.' To him he proclaimed these shares in the stoma, therefore people were propagated with Vasistha as their Purohita: therefore a Vasistha should be chosen as the Brahman priest; verily he is propagated." The same story is repeated in the KS XXXVII. 17. There is one reference to hostility between Vasistha and Visyamitra2 which proves that this rivalry has its roots in the remote vedic period. Visvamitra and Jamadagni had quarrel with Vasistha. Jamadagni saw the Vihavya hymns and by means of it he appropriated the power and strength of Vasistha. : Vasistha is mentioned with other Rsis in connection with the five layers of bricks. Here Vasistha is identified as Prana, Bharadvaja as Manas, Visvamitra as Caksus, Jamadagni as Srotra and Visvakarman as vac of the sacrifice. After the bricks are laid, the text says "With those bricks put down on the east Vasistha prospered, with those on the south Bharadvaja, with those on the west Visvamitra, with 1. KEITH, Veda of Black Yajus School Translated, (HOS), Vol. 18, p. 279. 2. TS TIL.1.7.3; faxarar: afdalegar.... Cf. also KEITH, op. cit., p. 230. 3. RV X. 128, Because it contains the word vihava; Sarva, p. 43. For Personal & Private Use Only

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54 Umesh Chandra Sharma those on the north Jamadagni, with those above, Visvakarman. He who knows thus the prosperity in these bricks prospers; he who knows thus their relationship becomes rich in relations; he who knows thus their ordering, things go orderly for him; he who knows thus their abode becomes possessed of an abode; he who knows their support becomes possessed of support." At another place in this Samhita, there is a mention of the murder of Vasistha's sons by the Saudasas. The text runs as follows: "Vasistha, his sons slain, desired, May I win offspring, and defeat the Saudasas.' He saw. this rite of forty-nine nights; he grasped it, and sacrificed with it. Then indeed did he win offspring and defeated the Saudasas. Those who knowing thus perform the rite of forty-nine nights, win offspring and defeat their enemies." This reference also supports our hypothesis about VasisthaVisvamitra hostility. It seems that Visvamitra instigated the Saudasas to kill the sons of Vasistha. To defeat the Saudasas and avenge of sons' murder, Vasistha saw this rite of forty-nine nights. This is a well established fact in the Vedic literature that the sons of Vasistha were killed by Saudasas on the instigation of Visvamitra. (See foot-note 5). There is a reference to Vasistha Satyahavya in the TS. He is a teacher. No clue is given about his whereabouts. The other Samhitas of the Yajurveda do not add much to the information regarding Vasistha. Even whatever there is, is not of much sociohistorical value. Vasistha is identified with Prana-Rathantara and East." It has been laid down at one place that that which is eaten by a non-Brahmana, is called the dropped down oblation (skanna ahuti); only Vasistha knew the expiation pertaining to that. There are other references also to Vasistha, but those are not of any particular value here. Same is the case with the SV verses. Being borrowals from the RV, they are not of any independent value. In the AV, the name Vasistha occurs at ten places. Out of these at five places the word is used as an adjective. Remaining five are being examined.10 Among these also the three verses, i.e. AV XX.12.1; 6; 117.3; 4. TS V.2 10.5-6: KEITH. op. cit., pp. 415-16. 5. TS VII. 4.7.1; KEITH, op. cit., p. 606; Cf. also Vedic Index, Vol. II, p. 275; Sayana on RV VII. 32; Sarva p. 107: WEBER, Indische Studien I-119; KB VI. 8 and TMB IV.7.3. 6. TS VI.6.2.2; he is referred to in the MS III 3.9; IV. 8.7 and the KS XXXII.2. 7. MS II.7.19; KS XVI.19, 8. MS I.4.12; KS XXXII.2. 9. AV VI.21,2; 44.2; 119.1; VII.55.2; XVIII. 3.46. 10. AV IV. 9.3; XVIII. 3.16; XX 12.1.6; 117.3. For Personal & Private Use Only

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Vasistha in the Vedic Samhitas 55 are repetitions from RV.11 In the remaining two i.e. AV IV 29.3; XVIII. 1.36; the name of Vasistha has been mentioned with the Rsis Angiras, Agasti, Jamadagni, Atri, Kasyapa, Visvamitra, Bharadvaja, Gotama etc. Among the AV hymns attributed to the seer-ship of Vasistha, AV I.29 is addressed to Brahmanaspati for chief's success (rastrabhivardhanam saptanaksayanan ca). It is also called Abhivartamani-sukta. The AV III.19 is to help friend against enemies; III.20, 21 are addressed to Agni and other gods for various blessings and III.22 to the gods for splendour (varcas). AV IV.22 is for the success and prosperity of a king (amitra-ksayanam). AV XX.12. 117 are the hymns borrowed from the seventh Mandala of the RV. The word Vasistha occurs in the AVP12 also, but is of no significant value. To sum up, the later Samhitas depict Vasistha as a great sage. Vasistha should be a Brahman priest. The references to his sons' death and his hostility to Visvamitra as well as Jamadagni are also found. There is a clear reference to this hostility in TS III.1.7.3. The charge of HARIAPPA!: that "there is not the slightest suggestion of Vasistha-Visvamitra rivalry" can very well be refuted by the above mentioned reference. . gotse AVP HOS KB KS ABBREVIATIONS Atharvaveda. Atharvaveda Paippalada. Harvard Oriental Series. Kausitaki Brahmana Kathaka Samhita. Maitrayani Samhita. Rgvedic Legends Through the Ages, by H. L. HARIYAPPA Rgveda. Sarvanukramani Tand ya Maha Brahmana Taittiriya Samhita. MS RLTA RV Sarva TMB TS 11. RV VII.23.1,6: and 22.3, respectively. 12. AVP 1.38.2; 11.28 4; III.27.6; IV.38.3; V.23.4; VIII. 15.1; X.6.4; 9.2; XI.5.13; XIV 3.23; XV.20.6; XX.10.7; 33.8. . 13. HARIYAPPA, RLTA p. 262. For Personal & Private Use Only

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THE DEFINITION AND NATURE OF PRAMANA ACCORDING TO JAYANTA BHATTA. R. D. Hegde All the systems of Indian Philosophy admit the significance of the means of valid knowledge. It was the cardinal point of discussion over the centuries in the ancient period of Indian Philosophy. It studies the method in-which knowledge originates. It is a part of Indian epistenology, which renders great help to decide the philosophical problemsl. The tradition of dealing with the issue of pramana, or the means of valid knowledge commenced with the Nyaya system of philosophy, though it is deemed that Kanada, the first and foremost thinker of the Vaisesika system, introduced .. the concept of the nature of pramana. The Nyaya-thinkers stand first to attach priority to this problem, even though it is discussed in all the major schools like the Minamsa, Vaisesika, Buddhist and others. Therefore, the Nyaya system is known also as Pramanasastra. According to the Naiyayikas, the whole world both the perceptible and imperceptible, is the object of knowledge or prameya. Udayana the author of Nyayakusumanjali, compares pramana with God Siva. Gangesopadhyaya in his discussion on pramanas, holds the opinion that Pramana is the determinant of the existence of all." The rival philosophical systems have attempted for a nuinber of times to define the nature of Pramana that usually opposed the Nyaya views. From the time of Gautama the author of Nyayasutras, the Naiyayikas have built up their strong fort of dialecticism which could not be deformed by the arguments of the rival schools. The Nyaya thinkers, kept revising their definition of Pramana till the 10th century A.D. Among them, Gautama is the pioneer of the tradition of defining Pramana. It is examined by him in the aphorism "Perception, Inference, Analogy, verbal Testimony are the means of valid knowledge". In his Nyaya manjari, Bhatta Jayanta remarks that this aphorism serves two purposes: to indicate the number of Pramanas as four, and to define Pramana, in general". Jayanta explains that the word 'cause of knowledge (Sadhyasadhana) in the sutra embodying the definition of Analogy5 defines the common character of Pramana. According to it, pramana is the cause of knowledge. The word 'cause of knowledge' should be incorporated into all the four sutras that define. Perception, Inference, Analogy and Verbal Testimony. Like a lamp on the threshold (Dehalidipanyaya) it affects all the four aphorisms. Such a cause is likely to produce even such judgments as memory and illusion. In order to prevent the emergence of such invalid and erroneous judgements, three terms from the For Personal & Private Use Only

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The Definition and Nature of Pramana 57 sutra defining perception are borrowed. They are 'arthotpannam (produced by the real objects), 'avyabhicari' (non-erroneous), and "vyavasayatmakam', (determinate). These three sal .ent features of knowledge should be incorporated into the formulae that define the remaining three prananas. Thus, the term 'produced by the real object' prevents the cause of memory, because, memory is not caused by a real object? (anarthajatvat). By the term 'nonerroneous' the cause of illusion is prevented, and, by the term 'determinate' the cause of doubt also is prevented from becoming a pramana. Hence it amounts to saying that pramana is the cause of such a non-erroneous and determinate knowledge as is produced by a real object 8 The aphorism 'Adustam vidya' in the Vaisesika sutras of Kanada, brings to notice the conception of pramana as free from defects. Its impact on Gautama can be noticed in his definition of framana. It is also argued that Gautama employs the term "Pramana' in the surat 1.1.3. having in mind Kanada's definition of pramana, Dr. Sukhalalji Sanghvi remarks in regard to the tradition in question that Vatsyavana introduces the tradition in Nyaya and continues the definition of pramana after Kanada, and Gautama's Nyaya treatise indicates utter indifference toward defining pramanas. But according to Jayanta Bhatta, as examined above Gautama defines pramana and classifies it by a single aphorism.10 * Vatsyayana explains pramana on the basis of its etymology, that it is an instrument to produce cognition. 11 It does not embody the character of being defectless as defined by Kanada and Gautama. More clearly than either of thes: two Vatsyayana defines Pra nana, but he does not indicate whether or not the cognition should be valid. On this ground, Vatsyayana's definition of Pramana seems to be an independent one more than an improvement on the older views. He obviously employs two words anew viz., cause and cognition, and he omits the view 'free from defects' pronounced by Kanada. The successors of Vatsyayana incessantly kept improving the definition of Pramani with the exception of Udyotakara the author of Nyayavartika, who brings no more addition to it, but elucidates the same definition. Vacaspatimjsra, who is known for his versatile sholarship, renders the definition complete by including the word 'artha' or object,12 He rectifies the definition pressented by Vatsyayana. The introduction of the word 'artha' is not independently coined by Vacaspati. As he himself admits in Tatparyatika, he borrows it from the Bhasya of Vatsyayana 13 "Artha' is used in the explanatory part of the definition in the Nyaya Bhasya, whereas Vacaspati incorporates it in the definition itself. By the word 'Upalabdhi' (cognition) in the definition, Vatsyayana appears to have meant the generic character of the cognition (Jnanasamanya). But, Vacaspati's verification of Sambodhi 7. 1-4. For Personal & Private Use Only

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58 R. D. Hegde the definition and the incorporation of the term 'artha' prevent the causes of invalid judgements like illusion, memory and others. He improves the definition of Pramana as the cause of valid cognition of an object14. Udayana emphasizes the characteristic features of the means of valid knowledge established by Vatsyayana and upheld by Vacaspati, and remarks that it is recognised by the dialecticians of the Nyaya system. Udayana epitomizes the views of his predecessors, and it can be observed that the definition of Pramana discussed by Vacaspati is practically adopted even by the thinkers of the synthetic Nyaya Vaisesika system'. It is a brief account of the definition of Pramana advocated by the philosophers of the Gautama-line. But, Jaynata Bhatta a great logician known for his independent views and contemporary of Vacaspati, deviates from this tradition and presents his own definition of Pramana. II Jayanta Bhatta, eventhough he belongs to the group of the ancient logicians, does not entirely follow the views of Vatsyayana and others in defining Pramana. His definition is known as the Samagripramanavada. Pramana, according to him, is the collocation of conscious and unconscious conditions other than the subject and the object, that produces a nonerroneous, determinate and valid knowledge of an object16. On a close comparison of the definition of Vatsyayana and others with the present one, it becomes clear that Jayanta brings in two novel elements in his definition. They are 'the collection of conditions', and 'their conscious and unconscious nature.' of these two the term 'collocation of conditions' defines pramana, and the second says what exactly is the nature of conditions that constitute the collocation. All the Nyaya thinkers led by Vatsyayana admit that the whole function of the verb 'to know' hinges upon the four important conditions viz., the subject, the object, the instrument and the knowledge itself 17. Since these four conditions are indispensable to produce the knowledge, their assemblage or collocation is held as the instrument or pramana. In fact, what is meant by the term 'collocation of conditions' is the assemblage of cases or karakas: the nominative, accusative and the instrumental cases. Subject is the nominative case and object is the accusative case. Pramana or instrument is the instrumental case. Therefore, the word 'collocation of karakas' itself prevents the inclusion of pramiti or knowledge in the collocation of conditions. Pramiti is the effect to take place in the wake of the assemblage of the conditions. The nominative and accusative conditions do not join the collocation, though they are the karakas, for, if they amalgamate together there will be no subject to cognise, and also no object to be cognised. Thus, all the subject, object and instrument cases turn out to For Personal & Private Use Only

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The Definition and Nature of Pramana be the instrumental condition. Consequently, the conception of the fourfold conditions will be invalidated. Anticipating complications of this kind Jayanta employs the word KartTkarmavyatiriktam ...... karakam karanam'18 which means that the Karana (instrument or pramana)-is the collocation of conditions other than the nominative and accusative Karakas. In this way, the condition 'pramili', is separated by the word 'Karaka', and, the 'Pramat' and the 'Prameya' are omitted directly by the term 'other than the subject and the object. A question then, naturally arises regarding what exactly is the import of the word 'collocation of conditions when the condition is supposed to mean only the Karanakaraka or instrumental case ? Better Jayanta would have defined Pramana as the instrument or Karana to produce an unerroneous, determinate and valid knowledge of an object. It is here in answering these questions that Jayanta joins the issue with his wonderful fabric of Karana. Pramana is Karana, and Karana is an instrument which renders the most effective service to produce the knowledge of an object. Accordingly, the collocation of conditions is to be held as the instrument of knowledge. Jayanta argues that the collocation of conditions consists of many causes that are equally important in effecting their knowledge. For example, in the case of visual knowledge, the gross form of the object, its clear appearance, the visual sense, and the association of the visual sense with the object-all these are the causes to produce the non erroneous, determinate and valid knowledge of the object. Supporting this point, Vishwanatha Pancanana also remarks that the visual sense associating with the sight and clear form of the object causes the knowledge.19. Thus it is empirically proved that the visual sense causes knowledge only when it is helped by the other causes like the sight20. Thus, the association of such causes is the pramana of knowledge. Hence, the collocation of conditions is the Karanakuta or ass. emblage of causal conditions. It is generally agreed that the organs of senses are the pramanas of the perceptual knowledge21. According to it, visual organ is the pramana of the visual knowledge. The magnitude of the object, sight (clear appearance) and their association - all these conditions equally co-operate to bring out the visual knowledge.22 Then, it is questioned that how can visual organ alone is held to be the Pramana or the pre-eminent cause, when all other causal conditions render the same quality of service ? Since all the conditions together exercise the effectuation, they share in common the credit of being the most effective instrument of the effect. For Personal & Private Use Only

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R. D. Hegde The contention that which is directly connected with the effect is the distinctive cause (atisaya), is emphatically denied. Because, all the causes like the sense-organs, the mind, their association - equally engage in bringing forth the effect. Even the role of the mind which is distantly connected with the effect cannot be minimised in the emergence of the knowledge. In the absence of its co-operation the knowledge cannot take place. 60 It will not be c'ever to call for the argument that the causal condition in the wake of which the effect emerges, possesses the distinctive feature of the most effectiveness, hence, such cause alone should be the instrument. It will be invalidated since, sometimes, an immediate presence of an object also makes an act take place, e.g., in a dark night, when the sky is replete with heavy clouds, a damsel is abruptly revealed by a flash of lighting. Here in producing the knowledge of the damsel, it is believed that the flash of lighting holds the distinctive mark of the most effectiveness. Hence it is the pramana. The lady is the object of the visual knowledge. But, if we admit the above argument of the 'immediate presence', we have to admit that the lady deserves the distinctive mark of the most effectiveness, because, no sooner she is present than the perception occurs. In this manner, an object also turns out to be an instrument. Therefore the above argument is inadmissible. On examining the above views of karana, the distinct cause, it can be concluded that atisaya or the distinctive feature of an instrument consists of the fact that its presence is succeeded immediately and invariably by the effect;23 such nature cannot be ascribed to any one of the causal conditions. Therefore, it is discreet to deem the collocation of conditions alone as the instrument possessing the distinctive mark of the most effectiveness, since, the effect invariably issues forth in its immediate succession. The subject and the object also are invariably connected with the effect, On this ground, it should not be argued that these also should be considered as the most effective conditions. It is true to some extent. Vacaspati says that as the knowledge does not take place without the subject and the object, they also are to be regarded as causes in some sense.24 But, on a thorough study of their position, it can be realized that only by the grace. of the collocations of conditions they are recognised with their appellation as subject and object of true knowledge. When their collocation disperses, the subject and the object become insignificant. Hence, none but the collocation of conditions is the Pramana. A Karaka alone has the capacity to produce an act. Then, how can the collocation of conditions which is not at all a karaka, produce an act ? For Personal & Private Use Only

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The Definition and Nature of Pramana The answer is that it is not an independent property, it is a common property of the conditions that are the constituents of the collocation. At their collocation, the conditions do not lose their individuality. By the capacity of its constituent conditions, the collocation gains the competency to act. The collocation is not distinct from its conditions. When all the conditions come together with a purpose to act, the property of their assemblage is comprehended. If the causes like the cooking pot, fire and water a'l these are kept apart, the assemblage of the causal conditions cannot be perceived. When these conditions assemble, their relative property begins to work. The collocation of the causal conditions is not like the cloth which is a collocation of threads. The collocation of threads is physically perceptible. Hance is distinct from its conditions or threads. But, the assemlage of the causal conditions is evidently a comprehensible property which is logically distinct from its parts. "It is", in the words of Janakivallabha Bhattacharya, "not metaphysically distinct from the conditions like a cloth which is distinct from the threads which constitute it by being united, yet the property can be logically distinguished" 25 For the same reason, it is not possible to observe the usage in the world that a man sees with the collocation of the causal conditions', in lieu of 'a man sees with the eyes'. In such cases, the invariable productivity is ascribed only to the visual organ. Good number of identical illustrations can be experienced in our daily reports. For example, it is told that a man cooks by a pot Here, the nature of the most effectiveness having invariable productivity is attributed to the pot alone. It does not mean that the pot alone is the most efficient condition to cause the effect. Therefore, Pramana is the collocation of the causal conditions. The collocation consists of the nature of consciousness and unconscious conditions?6. In explaining the nature of pramana, Jayanta Bhatta diverges from others. He remarks that both the consciousness and the unconscious objects are the causes that assemble to bring forth the effect. In perception the pramana is of unconscious nature. The association of the sense with the object, the contact of the mind with the sense, the sight, and the magnitude of the object--all these are the causes of the visual knowledge that are devoid of consciousness. The collocation of the unconscious causes or conditions produces the visual knowledge in the subject. In inference the knowledge of the universal concomitance (Vyaptijnana) is the instrument; and in Analogy, the knowledge of similarity is the instrument. The verbal Testimony is produced by the knowledge of the work 27. In all these three types of knowledge, the Pramana is of the nature For Personal & Private Use Only

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R. D. Hegde of consciousness. Therefore, Pramana is the collocation of the conscious and unconscious causal conditions, that produces the non-erroneous, determinate and valid knowledge of the object. The study of the text of Nyayamanjari tends to consider Jayanta Bhatta as a great realist. His approach is not dogmatic. It is generally accorded that the Nyaya system is a realistic branch of Indian Philosophy. Its catholicity lies in the fact of its honesty and eagerness in pursuing the issue in hand. Jayanta's preeminence as a logician can be realised by his criticism of the unscientific and unempirical contention of the thinkers of the rival systems. The present portion of the text that examines the Definition and Nature of Pramanas is a specimen enough to show his comprehensive learning. He does not dogmatise his conclusions and is not ready to hold up his own theory to others. In the sequel of its exposition, he corrects his definition and presents it after a critical recension. His genuine effort to effect the synthesis between the definition of Pramana proposed by his predecessors and what is being experienced in the world is not received by the subsequent logicians. Hence his realistic theories cease to continue with the want of followers. This conclusion may not be fipal. Because, in the course of my essay, I have adduced how Vishwanatha Panchanana corroborates Jayanta's view of the collocation of conditions as Pramana. The Sanmatitika, the Nyayakusumanjali and the two works of Prabhachandra viz., Prameyakamalamartanda and Nyayakumudacandra-all these works vehemently criticise the Samagri Pramanavada of Jayanta. Nevertheless, none of them has been successful to impress their arguments against his views absolutely on the mind of realistic thinker. NOTES 1 Vide, Nyaya Bhasya Prastavana: Pramanamantarena northapratipattin, Also Nyaya vartikatatparyatika : Pramanairarthaparik sanam, also Slokavartika : Meyasiddheh manadhinatvat. 2 Pramanadhena sarvesam vyavasthitiriti-Pramanyavada, Also see Dr. Badrinath Sinha's article "Pramanamimarsa in Hindi p. 47, published in the Sanskriti" Dr. Adityanath Jha felicitation volume (1969). 3 Nyayasutra I. 1.3. 4 NM I p.25 "Ekenanena sutrena dvayamcaha maha munih 1 Pramane su catussamkhyam tatha samanyalak sanam" // 5 Nyayasutram I.1.6 Prasiddhasadharmyat sadhyas adhanamu pamanam Also vide NM.I. pp. 24-5. 6 Nyayasutram 1.1.4. : Indriyarthasannikar sot pannam jnanam avyabhicari vyavasayatm akam pratyak sam. Also vide NM, I. p.25. 7 NM. I.p.21 : Tasmadanarthajatvena smytipramanyavaranat. For Personal & Private Use Only

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The Definition and Nature of Pramana 8 NM. I.p.25 Atascaivamuktam bhavati arthavi sayam asandigdham avyabhicari ca jnanam yena janyate tat pramanam iti evam ekasmadeva sutrat samanyalak sanam vibhagasca avagamyate. 9 Vide Indian Logic and Mataphysics' pp. 34-5. 10 See NM. I p.25 :-Ekasmadeva sutrat samanyalak sanam vibhagascavagamyate. 11 I 1.3 Nyayabhasya Upalabdhisadhanani pramanani iti samakhyanirvacana samarthyat boddhavyam pramiyate anena iti karanarthabhidhano hi pramana sabdah. 12 Tatparyatika, Arthavyabhicarityartha. 13 Prastavana of N. Bhasya, Pramanatah art hapratipattau.. etc. 14 Tatparyatika II part. 15 Cf. Nyayakusmanjali: Mitik samyak paricchittih tadvatta ca pramatrta | Tadayogavyavacchedah, Pramanyam Gautame mate || 16 NM. 1 P,14: Kartykarmavilak sana samiayaviparyayarahitarthabodhavidhaying bodhabodhasvabhava samagri pramanamiti yuktam. 17 Nyayabhaya I.1.3, catasrasu caivam vidhasu arthatattvam parisamapyate. Also vide NM,I p.12. 18 NM. I. pp. 13-4. 19 Karikavali, sloka 55, Grhnati cak sussambandhat alokodbhutarupayoh, and also his auto commentary called Muktavali on the same verse. 20 Pramanamimamsa, see footnote No. 2 by Dr. Badrinath Sinha, 21 Karikavali verse 58, Indriyam karanammatam. 22 Ibid, verse 56 and 58. 23 NM. I. p.13. 24 Tatparyatika: Pramaty prameyayoh pramane caritarthatvam acaritarthatvam pramanasya... Pramaty prameye tu phalodde'sena pravyte iti taddhetu kathancit. Also vide, A History of Indian Philosophy I by S. Dasgupta p. 330, Cambridge University Press (1951). 63 25 Nyayamanjari (English Tran lation) Published in the Calcutta Review (1952) p.85, 26 Vide, Granthibhanga by Cakradhara P.6. also refer to 'The Nyaya Philosophy of Gautama' by Ganganath Jha; Published in Indian Thought P. 280. 27 See Karikavali of Vishwanatha Pancanana and commentary on it, verses 65, 79 and 81 WORKS REFERRED 1 A History of Indian Philosopey, I volume, 2 Granthibhanga of Chakradhara, Published by L.D. Institute of Indology, Ahmedabad 3 Indian logic & Metaphysics. 4 Karikavali with the commentary Muktavali. 5 Nyaya Bhasya. 6 Nyayasutra. 7 Nyayamanjari. 8 Nyayakusumanjali 9 Nyayamanjari translated into English by Janakivallabha Bhattacharya, 'Calcutta Review' 1952. 10 Pramanyavada. 11 Pramanamimarsa, 12 Slokavartika. 13 Tatparyatika 14 The Nyaya Philosophy of Gautam by G.N. Jha. published in 'Indian Thought,' For Personal & Private Use Only

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PRAHASANAS IN SAMSKRIT LITERATURE - -A STUDY OF ITS THEORY S. Ramratnam Prahasanal or Farce is one of the ten types of drama in Samskrit Literature, the other nine being Nataka, Prakarana, Bhana, Dima, Vyayoga, Samavakara, Vithi, Arka, and shamrga. The characteristic features of these playforms have been dealt with in Nalyas istra, the earliest and the most authoritative work dealing with dramaturgy. Later works on dramaturgy like Dasarupaka and Nataka Laksana Ratna Kosa deal with the features of the dasarupakas extensively 2 Though the varities of the dramas have been classified as ten thus", they are to be understood only as ten tendencies but not as wat:r-tight and rigid classifications. A particular rupaka differs from the other in having one particular feature as predominent in it. Thus though Vithi is called a separate variety, its features find a place in the Prahasana also. "udghityakadibhiridam ( Praha sanam) vithyangairmisritam bhavenmis ram" (NS-XX-III). The comic element which is predominently found in the prahasana gets its due place in the Nataka through the character of Vidusaka. The Dyutakarasamvahakarka in the Mscchakatika or the Pravesaka in tha Nagananda with the drunken vita, ceta, celi and vidusaka can by themselves be the specimens of the Prahasana." of these ten types of dramas the Nacaka and the Prakarana are said to be the perfected types since they possess the main features of all other varieties. "trimsadrupakabhedasca prakasynte'tra laksanaih prakstitvadathanyesam bhuyo rasaparigraham sampurnalaksanatvat ca purvam natakamucyate" (Bhavaprakasana viji p. 221 ) "sarvavrttivinispannau kavyabandhe tathatvimau" (Natyasastra - XX - 6) 1 The word 'Prahasana' is derived from the root BT to smile. 2 On the Types of Dramas cf. 'The Types of Sanskrit Dramas' by D.R. Mankad and "Sanskrit Drama" by A.B. Keith. 3 See TABLE'A', fati qA ATTIETH-NS-XX-3. astearfo tu, aq e' #7604 48:- Abhinava 4 A note on the Dasarupaka - Dr. V. Raghvan JOR VII. 1933. For Personal & Private Use Only

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Prahasanas in Sanskrit Literature 65 The prahasana itself is a perfected form of vithi which faded out very carly. This is evident from the Prahasana taking into its fold the limbs of vithi (vithyangas). The tendency to ridicule the degraded nature of th: society can be traced even to the vedic period.? This satire found its place in the Vithi and got developed in the Prahasana. By the time of the Natya Sastra the Prahasana had already come to be accepted as a distinct playform. Its popularity can be assessed from Bharata's statement: sarvalokaprahasanaih badhyante hasyasamsrayaih8 The Features of the Prahasanas Bharata speaks of two varieties of the Prahasana. The difference between them lies only in the types of characters that are introduced. Oprahasanamatah paramaham salaksanam sampravaksyamil prahasanamapi vijneyam dvividham suddham tatha ca sankirnam// vaksyami tayoryuktya prthak prthak laksanavisesam/ bhagavattapasaviprairanyairapi hasyavadasambaddham// kapurusasampra yuktam parihasabhasanaprayam/ avikstabhasacaram vise sabhavopapannaracitapadam/ niyatagativastuvisayam suddham jneyam prahasanam tu/ vesyacetanapumsakavitadhurta bandhaki ca yatra syuhl/ anibhstavesaparicchadacestitakaranaistu sankirnam/ lokopavadayukta ya varta yasca dambhasamyogah// tatprahasanesu yojyam dhurtoktivivadasamyuktam/ vithyangaih samyuktam kartavyam prahasanam yathayogam|| The Prahasana is divided into two classes- the suddha (pure) and the sankirna(mixed). The suddha type consists of humorous speeches of holy men (bhagavat), sages (tapasa), brahmins (vipra) and others. It may also have the cunning and the wicked (kapurusah). It should be full of humorous speeches having no vikrta language. Its poems should be full of bhava and its plot should have a fixed goal. The sankirna type has harlots, servants, eunuchs, parasites, and deceitful persons as its characters and is full of coarse dress, gestures etc. Popular story or a story full of coarse speech (dambha) may form the theme for a Prahasana. It may also have the vithyangas. 5 Ibid 6 Vithyangas - udghatyaka etc., See Dasarupaka - edn., Parab. Ch. III 12. 13a. 7 The frog hymn, for instance, where the monotonous recitation of the vedic hymn by the bards is compared to the croking of the frogs in the rainy season. 8 $1. 29. N.S. Ch. xxxvi 9 Natya sastra Ch. xviii Si, 1536 - 159a. Nirnayasagar edn. Kavyamala - 42, 1943 - Page - 302. Sambodhi 7.1-4. For Personal & Private Use Only

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60 S. Ramaratnam References to Prahasana are found in number of places other than the dasarupakadhyaya in the Natyasastra. (1) utsrstikankaprahasanabhanastu karunahasyavismayapradhanatvat ranjaka rasapradhanah1o; tata evatra stri-balah-murkhadih adhikari: na ca vitatam atretivrttam. itivrttivalcitryam api tatra nasti The following characteristics of the Prahasana are revealed through this passage: i. It is ranjakarasapradhana since hasya is its predominent sentiment. Consiquently women, children and the gullible are its chief enjoyers. ii. Simplicity and lack of variety in the plot. (2) vith... prahasanam dimah kaikikivrttihinani rupanyetani karayer.12 The Nataka and the Prakarana are purnavrttirupakas ie., they have all the four vrttis-bharati, satvati, kalsiki and arabhati. Prahasana along with the other rupakas is devoid of Kaikikivrtti. (3) dvisandhi tu prahasanam vithyankau bhana ea ca mukha-nirvahane syatam tesam vrttisca bharati." Prahasana should have only two sandhis-the mukha and the nirvahana." Bharati vrti shall be mainly employed in it. natake saprakarane bhane prahasane tatha mrdangam panavam caiva dardaram caiva vadayet.14 Percussion instruments like mrdanga, panava and dardara shall be played at the time of the performance of the Prahasana (and Nataka, Prakarana and Bhapa). Dasarupaka devides Prahasana into three classes-addha, vikrta and sankirna. Suddha is the same as in Natya Sastra. Vikrta is the sankirna of Bharata. The sankirna of Dhananjaya is that which is mixed with the vithyangas. 10 But curiously enough Abhinava contradicts Bharata regarding Parhasana's ranjakaraspradhanatva. evam ranjanapradhanena karupena yuktam rupakam (utsrstikankam) abhidhaya ranjanam hasyaprayam prahasnam laksayanti. N. S. with Abhinavabharati G.O.S. sdn. II P. 447. 11 N,S. G.O.S, edn. Vol, II. p. 447. 12 N.S, Ch. xviii-7. G.O.S. edn. - 13 N.S. 14 N.S. G.O.S. edn., Vol. IV., Ch. xxviv SI 225 K M. xxxxiv 250-251 For Personal & Private Use Only

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Prahasanas in Sanskrit Literature tadvat prahasanam tredha suddha-vaikTta-sankaraih pakhandivipraprabhyticetacetivitakulam cestitam vesabhasabhih suddham hasyavaconvitam . kamukadivacovesaih sandakancukitapasaih vikstam sankaradvithya sankirnam dhurtasankulam.15 Another reference to Prahasana is found in the second chapter of the Dasarupaka (Si, 23-Parab eda.,) where the author defines the courtezen heroine. 'raktaiva tvaprahasane naisa divyanrpasraye' A gaaika-heroine should be presented as in love with the hero except in a Prahasana, which means that--- Prahasane tvarakrapi hasyahetutvat (Dhanika's commentary). i.e., a ganika 'need not be in love with the hero in a Prahasana since hasya is the predominent sentiment in it. Anyhow it is evident that a ganika can be a leading character in a Prahasana, Sahitya Darpana specifically states that a Prahasana should not have Arabhati vitti, It should not have the Pravesaka also. atra narabhati napi viskambha-pravesakau angi hasyarasastatra vithyanganam sthitir na va.16 According to Visvanatha suddha type is one where the plot revolves around one rogue (dhrsta). He quoted Kandarpakeli as an inst nce of this type. eko yatra bhavet dhrsto hasyam tat suddhamucyate. asritya kancana jana:n sankiraamiti tad viduh.16 A sankirna type has many rogues. Dhurtacaritam belongs to this type. A samkirna type of Prahasana may have one or two acts. tat punarbhavati dvyankamathvaikankanirmitam.16 Latakamelaka is quoted as an illustration of the sankirna type. Visvanatha justifies the inclusion of the vikrta type into the sankirna type itself by Bharata. vikrtantu viduryatra sandakancukitapasah bhujangacaranabhataprabhrtervesavagyutah idam tu sankirnenaiva gatarthamiti munina prthak noktam.16 Singhabhupala prescribes ten new elements, which are different from the vithyangas, for a Prahasana, and illustrates them from Anandakosa 15 D.R, Nirnayasagar edn.. Ch., III - 54-56 16 S.D.-NS Press edn 1910; PP. 344-345; S'e 264-268. For Personal & Private Use Only

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S. Ramaratnam Prahasana which is unfortunately lost to us. The ten new elements suggested by Singabhupala are Avalagita, Avaskanda, Vyavahara, Vipralambha, Upapatti, Bhayam, Anrtam, Vibhranti, Gadgadavak and Pralapa. One of them, the Avaskanda, is defined and illustrated thus: avaskandastvanekesamayogyasyaikavastunah 68 sambandhabhasakathanat svasvayogyatvayojana.17 yatha (Anandakosa) prahasane Yatih saksadbhatam vadati kucayorantaram dvaitavadam Bauddhah bhavo bodhaksanikamahima saugate dattapadah Jainah bakvormule nayati sucitamarhatt kacidiksa Sarve nabhermalam prathayati phalam sarvasiddhantasaram. atra yatibauddhajainanam ganikayam svasiddhantadharma sambandhakathanena svasvapaksaparigrahayogyatvayojanat avaskandah. Views of Abhinava gupta on Prahasaras Bhagavatas, Tapasa, Vipras and others are the main characters in a Suddha type of a Prahasana. Is it not improper to make these noble men the butt of ridicule on the stage? Abhinavagupta analyses this problem. Bhagavatas, Tapasa and Vipras are not to be presented as regular rogues on the stage. They are not censurable by nature. It is only due to the association of the rogues that they are tempted to do acts of Aslila and thereby become the laughing stock of the audience. "ye tu svabhavatah na garhita bhagavattapasadicestavisesastesam prakrtapurusasankrantidauratmyoditamanyasambandhadasyamanataya prahasaniyatim yatah"...18 The word 'yathayoga' in Bharata's statement has been explained by Abhinava thus "tesam samprayoge sankhyayah kramasya tu na kalcinniyama iti dariayari". There is no fixed number of Vithyangas prescribed while adopting them in the Prahasana. With regard to the number of acts in a Prahasana Abhinava says "buddham ekakam sankirnam tu anekakam vesyadicaritasankhyabaladiti kecit...."20 some critics hold that the suddha Prahasana may have one act and a mixed many acts since it has more characters like the courtezans. Abhinava also answers the question whether it is worthwhile to present on the stage a Prahasana which generally depicts the life of the degraded persons. He says, the Prahasanas too have their moral appeal in that they show how one should not act. If the association of the rogues can corrupt 17 R.S. Trivendram Sanskrit Series-No. L. 1916. Page 290. 18 N.S.G.O.S. II p. 447-448. 19 Ibid. 20 Ibid. For Personal & Private Use Only

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Prahasanas in Sanskrit Literature 69 the minds of even the bhagavata, tapasa and vipra, it is needless to say what they can do with regard to a common man. On witnessing the Prahasana, a wise man would become wiser and would learn to avoid the wicked. "tadvisaye yah prakrsto vivadah viruddhatayavabhasanena phalabhutena sampadyataya yaduktam prahasyamanam tathabhutacaritavalokanena hi samskrtamatih vyutpadyo na bhuyastan vancakanupasarpati iti''21 Natya Darpana follows Abhinavabharati in the interpretation of the Natyasastra definition of Prahasana. The new point that ND mentions is with regard to Bharata's statement "atra stri balah murkhadih adhikari". Does it mean that the connoisseurs of art are prohibited from seeing a Prahas na ? Prahasana being simple in theme and being full of comic situations, appeals to the women, children and the gullible. They are thus trained in the art of witnessing the dramas and analysing them critically. In course of time they too can become connoisseurs of art and witness the perfected playforms, the Nataka and the Prakarana. A Prahasana is thus a stepping stone in the dramatic art. "Prahasanena ca bala-stri-murkhanam hasyapradarsanena natye prarocana kriyate. tatah sanjatanatyarucayah sesarupakaih dharmarthakamesu vyutpad yante"22 Among the Prahasanas that have come down to us, Bhagavadajjukiya,23 attributed to Bodhayanakavi appears to be the most ancient one. MattaviIasaprahasana of Mahendravarmapallava 24 (7th century A.D.) and Latakamelaka of Sankbadharakaviraja25 (12th century A.D.) are the two other available Prahasanas belonging to the early period. Hasyaratnakara,2deg Dhurtacarita, 27 Kandarpakelia, Anandakosa, 29 Bphatsubhadraka, 80 and Kalikeli, 31 mentioned in some Alamkara works, are known only by their names. A number of Prahasapas have been preserved from the 14 th century onwards. 21 Ibid. 22 N.D.-G.O.S. Vo. XLNIII Vol. I 1928- Page 128, 129 23 7th cent, (?) Edn. BORS - 1924; Anujan Acban. Cochin, 24 7th cent. Edn. (i) Chowkhambha (ii) TSS (iii) N.P. Unni, Trivendram, 25 12th cent; Edo. (i) KM-20, 1889. 26 Quoted in DR 27 Quoted in SD. 28 Quoted in SD. 29 Quoted in RS. 30 Quoted in RS. 31 Quoted in RS, BP. For Personal & Private Use Only

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70 S. Ramaratnam To mention a few, Adbhutaranga,"2 Dhurtanartaka's, Dhurtasamagama't and Hasyacudamani.35 It may not be out of place to add a few lines here on Hasya rasa since it is the dominent sentiment in Prahasana. The Hasya (comic) has as its basis, the sthayibhava Hasa (laughter). The Hasya is caused by the Vibhavas such as showing unseemly dress or ornaments, impudence, greediness, quarrels, defective limbs or irrelevent words and the like. Hasya is to be represented on the stage by Anubhavas like the throbbing of the lips, the nose, and the cheek, opening the eyes wide or contracting them, perspiration, colour of the face and taking hold of the sides. Vyabhicaribhavas in Hasya are indolence, dissimilation, drowsiness, sleep, dreaming, insomnia, envy and the like. Hasya is of two kinds - Atmastha (self centered) and Parastha (centered in others). When a person laughs himself, it is Atmastha. When he makes others laugh it is Parastha. Bharata classifies laughter into six classes. (i) smita - gentle smile (ii) hasita - smile (iii) vihasita - gentle laughter (iv) upahasita - laughter of ridicule (v) apahasita - vulgar laughter (vi) atihasita -excessive laughter Smita and hasita are found in superior type of persons. The next two are found in average persons. The last two belong to inferior persons. For a fuller treatment of the Hasya Rasa see * (i) Annals of Bhandarkar Oriental Research Vol-XXII. 1941. Har Dutt (ii) Satindra Nath Sengupta, Journal of Bihar Research Society - Vol. XXXIX-4. 1953. , iii) K. N. Watave, Journal of University of Poona-Humanities. No. 1. 1953. (iv) Samskrta Sahitya me hasya-Hariprakash, Saptasindhu, Patiyala, Vol. XII-6. 1965. (v) G. S. Amur, Journal of Kerala University Vol-VII - Humanties, 1963, [For Prahasanas see - (i) S.K. Day, Poona Orientalist Vol - vii, 1942 - 43. -On Prahasanas (ii) History of Samskrit Literature by M. Krisnamachariar. iii) Samskrit Drama by A.B. Keith. (iv) Types o! Samskrit Drama by D. R. Mankad, ( v ) Indian Drama by Sten Konov, (vi) Theatre of the Hindus by H.H. Wilson. 32 of Harijivana, Misra (17th cent.) His other Prabasanas are Sahrdayananda, Vibu dhamohana Palanqumandana, Prasangika, Ghitakulyavali, 33 Of Samrajadikshita (17th cent,-) 34 Of Jyotirigvara Kavisekhara (14th cent.) Edn. NS Press, 33 Of Minister Vatsaraja (13th cent.) Edn. TSS. Sarma. ILIIT For Personal & Private Use Only

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For Personal & Private Use Only Ser. Name of the No. Rupaka. 1 2 3 Varieties 3 1 Nataka (i) avaram 5 acts. (ii) param10 acts. Prakarana (i) Suddha-heroine Kulastri (ii) Vikrata- " Ganika (iii) Sankirna-" Both Dhirasanta Prahasana (1) Suddha Bb pa (ii) Vikrta Hero Main Chracters 4 (iii) Samkirna (i) Suddha Vipra,Amatya, Vanik, King, queen Srngara, Dhirodatta Vira. Nayaka Bhagvat, Tapasa, TABLE - A Main Sen- Number Name of the timents. of Acts. Model play 5 6 7 Vita. Mixed with Vithyangas. Vipra. Ves'ya, Ceta Hasya Napumsaka, Srngara, 5 or 10 Abhijnana Main theme 8 Prakhyata (known or Sakuntala Venisamhara Historical) one (Two) 5 or 10 Mrechakatika Utpadya Malatima- (Social dhava theme) i, Bhagavadajju Utpadya ii. Kalikeli. iii. Latakamelaka. The Caturbhani Utpadya Other details 9 Five Sandhis Five Sandhis OnlyMukha and Nirvahana Sandhis -do Prahasana in Sanskrit Literature

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i 2 3 6 7 8 4 Vita - 5 Sragara Hasya Monologue Play One (ii) Vikyta (iii) Samkirna (refer BP and SP) 5 Dima Four Tripuravijaya Prakhyata Has magic and supernatural elements 6 Vyayoga Gods, Gan- Rudra dharvas Also Yakshas etc., Adbhuta Dhiroddhata hero. Dbiroddhata Vira Hero Gods and Vira demons Dhiroddhata Sragara One For Personal & Private Use Only Saugandhika- Prakhyata harana Samudramathana Prakhyata S. Ramararnam 7 Samavakara No Garbha and Vimarsa sandhis Vimarsa Sandhi prohibited Has only Mukha and Nirvahana Sandhis Three 8 Vithi One Premabhirama Utpadya 9 Anka Common. Karuna men One Unmattaraghava Prakhyata or Utpadya Rukminiharana Misra 10 Thamrga Hasya Four. Divine and mortal beings Only three Sandhis (The Abhasa O sinala) of Smgara) .

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Prahasanas in Sanskrit Literature 73 SA TABLE B Characteristics of the Prahasanas New characteristics mentioned in according to Natyasastra - other works on dramaturgy. 1 Has two varieties - suddha and 1 Has three varieties - Suddha, sankirna. Vikrta and Sankirna. (DR). 2 Suddha - Has Bhagavat, Tapasa 2 luddha has the heretics, Brahmins, and Vipra. servants and parasites as its characters. (DR) . 3 Sankirna - Has Vesya, Ceta, 3 Vikrta has eunuchs, chamber Napumsaka, Vita and Dhurtas. lains, ascetics etc. (DR) T O 4 Theme - Some popular topic 4 Sankirna type has Vithyangas of incident of hypocrisy (DR) through disputes between Dhurtas and Vitas, 5 May have Vithyngas 5 The Arabhati Vrtti, the Viskam bhaka and the Pravesaka shall not be employed. (SD) 6 Provides light entertainment 6 May have ten limbs like Avala(ranjakarasapradhana) gita, A vaskanda etc., (RS) 7 Women, children and the 7 May have two acts. (NLRK) gullible are the chief en joyers. 8 Simplicity and lack of va riety in plot. 9 Kaiski Vitti may not be employed. 10 Has only Mukha and Nir vahana Sandhis 11 Percussion instruments like Msdanga, Panava and Dardara shall be played when staged. SELECT BIBLIOGRAPHY 1 Bhana as a play form, unpublished thesis of Dr. S.S. Janaki, K.S.R. Institute, Madras-4. 2 Bhavaprakasana-GOS*-45, Oriental Institute, Baroda, 1930. 3 Dasarupaka - NS Press, 1941, Sambhodhi 7-1.4 For Personal & Private Use Only

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74 S. Ramaratnam 4 History of Sanskrit Literature by M. Krishnamachariar, Oriental Book Agency, Poona, 1937. 5 Indian Drama by Sten Konov, Trans, edn., General Printers and Publishers Ltd., 119, Dharmasthala Street, Calcutta-13. 6 Indian Kavya Literature by A.K. Warder, Motilal Banarsidass, Delhi-7, 1973. 7 Kavyanusasana, KM- 71, NS Press, 1934. 8 Nataka Laksana Ratna Kosa, American Philosopical Society, Nov.1960. 9 Natya Darpana, GOS - 48, Oriental Institute, Baroda, 1928. 10 Natya Sastra, KM - 42, NS Press, 1943. ; GOS - 36, 1956. 11 Rasarnava Sudhakara, TSS - 40, 1916. 12 Sahitya Darpana, NS. Press 1910. 13 Sanskrit Drama by A.B. Keith, Oxford University Press. 1954, 14 Theatre of the Hindus by H.H. Wilson. 15 Type of Sanskrit Drama by D.R. Mankad, Urmi Prakasana Mandir Denso Hall, Karachi, 1936. BORI BP DR GOS JOR : KM ND NLRK NS NS Press Rs SD TSS Abbreviations Used - Bhandarkar Oriental Research Institute - Bhava Prakasana of Saradatanaya. - Dasarupaka of Dhananjaya. - Gaekwad Oriental Series. - Journal of Oriental Research. - Kavya Mala Series - Natya Darpana of Ramacandra and Gunacandra. - Nataka Laksana Ratna Kosa of Sagaranandin - Natya Sastra of Bharata Muni. - Nirnayasagar Press edition. - Rasarnava Sudhakara of Simbabhupala. - Sahitya Darpana of Visvanatha. - Trivandrum Sanskrit Series edition. For Personal & Private Use Only

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A CLOSE LOOK AT THE PLOT-CONSTRUCTION OF THE KADAMBARI Vijay Pandya According to the tradition (and we have got no reason to set it aside) the Kadambari left incomplete by Bana was completed by his son. So while examining the construction of the plot one has to bear in mind this dual authorship which is likely to give rise to inconsistancies in various forms in the plot. Moreover discrepancies are also likely to creep in the plot on account of the bulk of the work and its many twists and turns in the plot. Against this background it is here proposed to examine the plot-construction of the Kadambari mainly from the three points of view viz. characterisation, general structure of the plot and time-element. First'we shall deal with the characterisation. In the very beginning of the story the king Sudraka is shown to have strong aversion to the pleasures of the amorous sports and scant regard for the fair-sex'. Now this is not just a trait, simply devised to distinguish another kingly character i.e. Tarapida which is to follow him in the story. As the story at the end discloses that the king Sudraka is none but the hero and Chandrapida who all the time has love dormant in his bosom for his beloved Kadambari. It would have been quite incongruous to have depicted the king Sudraka to be indulging in carnal pleasures with women-folk. Thus a seemingly insignificant trait has turned out to be much significant in view of the denoument. of the story and this has been achieved quite artistically. The character of Pundarika throughout his three births has consistently displayed the traits of irresoluteness and impatience. Being rash in his actions, he has invited much suffering upon himself. In the first birth as Pundarika, no sooner he meets Mahasveta, than he is irresistably drawn to her and unable to bear the pangs of separation from her even for a while dies. Before dying he does not forget to commit one more rash act which in turn is to bring to him untold miseries. While dying Pundarika anathematised the God Moon to undergo love-lorn sufferings similar to his in life after life on the earth. The Moon also cursed him to undergo similar sufferings along with him. At first sight there appears to be a flaw in the characterisation of Pundarika whom the author describes as the rendezvous of all learnings and the confluence of all austerities. But his character is destiny. In spite of all his scholarship and penances he is unable to check For Personal & Private Use Only

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76 Vijay Pandya himself and falls headlong in love with Mahasveta and dies. This is all because of his innate irresoluteness which persists in his next birth of Vaisam payana. On the bank of the Acchoda lake, his dormant love of previous birth for Mahasveta is awakened, reminiscences are aroused and he is again drawn to Mahasveta who all the while is penancing for reunion with Pundarika. Vaisampayana makes advances to Mahasveta and prattles declaring his love for Mahasveta. Mahasveta unknowingly curses him to , be a parrot. He is born as a parrot in the forest of the Vindhya mountain. The parrot happens to obtain shelter in the hermitage of the sage Jabali who relates the previous life-history of the parrot. The parrot remembers everything of his past. Meanwhile he is advised by his friend Kapinjala to remain in the hermitage only. But as is his wont, he cannot have patience and sets out to meet his beloved. Again he is trapped but this time in the care-taking affectionate hands of his heavenly mother Laksmi, who is in- . troduced as Candalakanya in the beginning of the story. Now in these three births covering the expanse of the entire work consisting of Purvabhaga and Uttarabhaga both, the character of Pundarika or Vaisampayana as a friend of Candrapida or a parrot has displayed out and out, the trait of irresoluteness. Why? The author of the Uttarabhaga with a remarkable perspicacity points out the reason that he was born of a female semen only. This obviously has a reference to the story that Laksmi by the mere sight of the sage Svetaketu conceived and gave birth to Pundarika. Take the character of Kapinjala, a friend of Pundarika. He is turned into a horse on account of the curse of a space-traveller i. e, a God with whom be collided in baste. When Candrapida rides on this horse for the first time, he offers his apology-. mahAtmannavana. yo'si so'si / namo'stu te| sarvathA marSaNIyo'yamArohAtikramo'smAkama / aparigatAni devatAnyapyanucitaparibhavabhAji bhavanti / ' While chasing a Kinnara-couple, Candrapida traverses many more miles and comes a far from the camp of his army. As he was resting on the bank of the Acchoda lake the author describes the horse first listening to the notes of the song. At that time the reader takes it to be the intention of the author to delineate the effects of such a heavenly voice even on animals. But the reader is in for a surprise. The end of the story discloses that it was all the deliberate doings of the horse which in fact was Kapinjala retaining the previous birth's faculties. This shows the consummate skill displayed by the two authors in the Plot-construction. "It was Tagore who with his keen poetic sensibilities pointed out the faw deal which the character of Patralekha received at the hands of the For Personal & Private Use Only

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Plot-construction of the Kadamari 17 author. But a close scrutiny of the plot would indicate that in the authors' plan of the plot no such thing existed. Of course, a reader would have liked it very much to see a minor character like Patralekha blossomed into a major one, Patralekha is none but Rohin the heavenly spouse of the God Moon who has come down on the earth to look after Candrapida, her lord. She is quite intimate to Candrapida but any relation is out of question on the earth and the author has deliberately chosen to portray this unidentifiable relation in a charming manner. Her too much intimacy with Candrapida might have aroused a sort of jealousy. This has been borne out by the end of the story when Kadambari seeks information about Patralekha from Chandrapida, and accordingly she is informed. She feels a little bit ashamed of herself for harbouring jealousy against Patralekha. kAdambarI tu tacchrutvA rohiNyAstadodAratayA snehalatayA mahAnubhAvatayA sapativratatayA pezalaann a fafenaeqTT q' afsaear a f#fafa afi TTI* /" This sentence of the Uttarabhaga pre-supposes that part of the story in the Purvabhaga in which Patralekha has displayed all these traits by her devotion to Candrapida. * Kadambari's very late entrance in the story has been pointed out as a flaw in the contraction of the plot by many of the critics. But the closer scrutiny of the plot would justify the late entrance of the heroine. According to the canons of Sanskrit literature Candrapida of divine origin would be the hero and Kadambari by virtue of her being the spouse of the hero would be the heroine of the piece. According to the design of the plot, Pundarika and Mahasveta are to receive maximum attention of the author. Pundarika's falling in love with Mahasveta resulted in the entrance of two other characters viz. Candrapida and Mahasveta. To wit Pundarika unable to bear the agonising separation from Mahasveta cursed the Moon. There was no initiative on the part of the Moon to get involved into any kind of love affairs. So love-affair of Candrapida and Kadambari is in a way adventious in the story and it being so it should receive less attention of the author. This fits well in the author's scheme of the plot. In the first birth, Moon did not have any love-affair. In the second only he finds his beloved in Kadambari. By this time love of Pundarika had run the whole gamut of it. Similarly when love dawns upon Kadambari for the first time Mahasvata by that time had already undergone the joys and sorrows of love. So from this point of view this Candrapida and Kadambari lovepair is junior and younger in respect of love to that of Pundarika and Mahasveta. This admirably suits well in the entire design of the plot. The late entrance of the heroine also might be due to as Pandya Chhaganlal Harilal conjectures, "The poet must have thought that it is better to introduce the heroine at the opportune time and keep constantly before the For Personal & Private Use Only

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78 Vijay Pandya eyes of the reader upto the end of the book rather than to usher her early and then not finding the central place on the stage in the story for her." Even this late entrance of Kadambari is compensated as her character is endowed with the most poetic feelings. Peterson's quotation would not be amiss here. "On Kadambari in particular Bana has spent all his wealth of observation, fullness of imagery and keepness of sympathy. From the moment when for the first time her eye falls and rests on Candrapida, this image of a maiden heart torn by the conflicting emotions of love and virgin shame, of hope and despondency, of cherished filial duty and a new born longing, of fear of the world's scorn and knowledge that a world given in exchange for this will be a world well lost takes full possession of the reader"?. Many critics have found faults with the general structure of the plot. Mm. P. V. Kane says, "Another serious blemish is that in the Kadambari we meet with a defect in constructive art which is due to the device of weaving stories within stories. The reader is unable to carry in his head the bewildering turns and convolutions of the story and the confusion of curses and counter-curses. The fact that the greater part of the story is put in the mouth of a parrot is a serious draw back to the verisimilitude of the work." Now this emboxing tales within tales which C. Kunhan Raja terms as 'relay method of narration'' was a well-tried one in the ancient Indian literature. If at times it sounds confusing and clumsy it has its merits also. The story deals with a world in which super-natural elements are galore! Now in this atmosphere it is neither unrealistic nor bizzare that the story is put into the mouth of a parrot ! This is not a drawback to the verisimilitude of the work but quite keeping in with the supernatural background of the story. Moreover narration by the charaoters themselves as the story proceeds makes it a first-hand account. This is in itself quite dramatic and leads itself a great deal of convincing credibility. Dr. De tries to defend Bana by attributing all the defects of intricacies and confabulations of the story to Bhusanabana who is the author of the Uttara-bhaga in which all these convolutions of the story occur. He says 'these elaborate intricacies occur in the second part of the work. This important fact is ignored when one criticises Bana for his highly complex plot and charges him with deficiency of constructive power."10 This opinion presumes that denoument of the story is not properly brought about as well as someother denoument is possible. And critics are not wanting in casting aspersions on the ability of Bhusana in bringing the story to its natural end. Critic after critic has expressed doubts about the development of the plot in the Uttarabhaga but has not paused to deliberate whether there is any other denoument possible. Dr. De opines. "We have no means except from scattered and uncertain hints For Personal & Private Use Only

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Plot-construction of the Kadambari in the narrative itself of knowing whether Bana wanted to develop it with all its later bewildering turn and confusion of curses and changing personalities or reborn heroes." A charge of hurried treatment of the remainder of the plot has been levelled against Bhusana. Whether "the different lines of the story are made to converge far more rapidly than Bana would have done." is a moot point and difficult to decide either way on account of its being highly hypothetical. But this much can be said with certainty that Bhusana has unfolded the plot as Bana would have done it. The Uttarabhaga is a natural outcome of the Parvabhaga. In view of what is preceded in the Parvabhaga the denoument is quite logical and inevitable, Bhusana seems to be aware of this when he says. bIjAni garmitaphalAni vikAzabhAji vaptreva yAnyucitakarmabalAtkRtAni / utkRSTabhUmivitatAni ca yAnti puSTi tAnyeva tasya tanayena tu saMhRtAni // " 79 So the son brought the story to a conclusion which his father had intended. The Uttarabhaga is a natural culmination of the Purvabhaga. Bana intended Sadraka who appears to be an outsider in the story to be the hero Candrapida. Bana has thrown a hint about it, Sudraka, as noted earlier, is shown to be averse to the feminine lures not just for the sake of characterisation but he is Candrapida with love lurking in his bosom for Kadambari all the time. This is so artistically achieved that it is not even easily noticeable. Similarly the parrot also should be a character in the story and who else can that be except the companion of the hero ? Had not that been the denoument it would have been a serious flaw in the plot-construction for having introduced redundant characters and episodes not germane to the plot. Kadambari and Mahasveta are there on the bank of the Acchhoda lake waiting for their lovers and so who else the Candalakanya introduced in the beginning can be except the doting and affectionable mother Laksmi of Pundarika who was in need of such motherly care. From the foregoing analysis it should be quite clear that Bhusana has unrevelled the plot and brought a denoument of the story as intended by Bana. Successful execution of the plot depends also largely upon the arrangement of various incidents and descriptions, Various episodes and descriptions have been very judiciously arranged avoiding the tiring-repetitions and providing the contrast which enlivens story-telling. In the beginning of the story the anothor en passant mentions the city of Vidisa and does not pause, here to describe it in details as he is very shortly to describe the city of Ujjayini elaborately. Similarly pompous and luxrious court-life is contrasted with serene life of the birds of the forest and the hermitage of Jabali. The whole atmosphere of the Kadambart is shrouded with nebulous mystery which arouses and sustains curiosity of the reader impelling him to made through the much maligned long descriptions, For Personal & Private Use Only

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Vijay Pandya Bhusana has taken every case not to have any discrepancy even of a minor nature in the plot and to present the work as an organic whole. The Purvabhaga and the Uttarabhaga are nowhere at variance. At times Bhusana very subtly and artistically unfolded the plot in complete consolance with the earlier portion written by Bana. At the first meeting beetween Chandrapida and Kadambari Bana has mentioned a trifle episode of Parihasa a parrot and Kalindi a starling.16 Now in the Uttarabhaga Kadambari while lamenting over the death of Chandrapida mentions among many other things these .porrot starling16 which even if forgotten would not amount to any zerious omission. When Kapinjala who has now been transformed from Indrayudha relates his own tale he mentions the God Moon as saying that Mahasveta has been born of Gauri of the moon-ray-famil Apsaras. vatsA tu mahAzvetA manmayakhasaMbhavAdapsarasaH kulAllabdhajanmani gauryAmutpannA / This has an allusion to the birth-story of the fourteen families of Apsaras narrated in the Purvabhag'. In the Uttarabhaga Candrapida after listening to the tale of Kadambari in his separation reminisces the entire episode. He recounts the following incidents in order (i) his following Kinnara-pair (ii) his signting the lake Acchoda (iii) his hearing the song (iv) his meeting Mahasveta (v) Taralika's advent (vi) his accompanying Mahasveta to the mountain Hemakuta (vii) his meeting Kadambari 'and falling in love with her.18 In every detail, this recounting is in perfect harmony with the earlier story where the incidents took place with the same order and details. 19 Let us now examine the time-element in the plot-construction. The authors have at times very skillfully suspended time in the story. As Mahas. veta does not age time also stands still. It's all very delightful. In one part of the world the two characters Pundarika and Mahasveta are being tossed by the storm of love. In another part of the world there are a king by the name Tarapida and his queen Vilasavati. The royal couple has to be progeny-less for a long time in order to allow Pundarika and Mahasveta to grow up and fall in love with each other. Ultimately Pundarika dies after having cursed and got cursed by the moon. Now it is time for Vilasavati and. Manorama the wife of Sukanasa a minister of Tarapida to conceive and give birth to Candrapida and Vaisampayana respectively. Both grow up. Meanwhile in the Gandharva region on the bank of the Acchoda lake Mahasveta is performing rigorous austerities and along with her, her friend Kadambari also waits for the advent of Chandrapida. The hero comes and feels attracted to the heroine and both in love with each other. First it was the turn of Vaisampayana to die and to be turned into a parrot and then Chandrapida too dies on account of the grief of his friend's sad and For Personal & Private Use Only

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Plot-construction of the Kadambari sudden demise. In this mundane world Vaisampayana is born as a parrot and passes through many travails. Candrapida is born as the king Sudraka, It is worth noting that the author has not given the detailed account of Sudraka's life and his upbringing. It was very thoughtful on the part of the author to have chosen to dwell upon the life of the parrot as the royal life's account would be repetitous in view of the later lengthy account of Candrapida. Both the friends meet. Sudraka leaves his this body and there Candrapida comes to life. The parrot also shakes off its body and comes to Pundarika from the blue heavens ! It's all so charmingly intriguing. In the light of this discussion we well understand how the criticism, "This description of the parrot's birth-place Ujjayini and the details of Chandrapida's birth and education etc. are dealt with in unnecessary details" by Mrs. Neeta Sharma2o, has miserably failed to grasp the d:sign of the plot-co. nstruction. In one sweep Mrs. Neeta Sharma has dismissed these events which Bana has very meticulously built up. The parrot's birth, its growing up etc. have to be described in details in order to show some lapse of time and enable the parrot and sudraka to come face to face. The same motive is discernible in the case of Candrapida whose upbringing has been described in some details so as to allow river of time to flow. Thus foregone scrutinisation would indicate that much fore-thought and pre-planning have gone into the making of the plot of Kadambari. This feat deserves the highest kind of approbation in view of the work having dual authorship and a big bulk. This is no mean achievement and it has been achieved with impeccable artistic design. W.H. Hudson, the doyen of the English critics lays down the following requisites of the plot-construction "We demand that the story shall its own particularly way to be good one and also that it shall be skillfully put together. By this we mean that on careful examination of all its details it shall reveal no gaps or inconsistancies, that its incidents shall appear to spontaneiously envolve from its date and from one another, that com.nonplace things shall be made significant by the writer's touch upon them, that the march of events however unusual shall be so managed as to impress us orderly and natural in the circumst. ances and that the catastrophe whether foreseen or not shall satisfy us as the logical product and summing up of all that has gone before.21 The foregoing analysis is vindication of this somewhat long quotation by W.H. Hudson laying down the essentials of the plot-construction. Sambodhi 7.1-4, For Personal & Private Use Only

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Vijay Pandya Honduras REFERENCES 1 tasya cAtivijigISutayA mahAsattvatayA ca tRNamiva laghuvRtti straiNamAkalata: prathame vayasi vartamAnasyApi rUpavato'pi santAnArthibhiramAtyairapekSitasyApi suratasukhasyopari dveSa ivAsIt / Nirnayasagar Press Edition hereafter referred to as NSP p. 13. 2. Ibid p. 676 3 Ibid p. 676 4. Ibid p. 709 3 (i) "One looks in vain for the appearence of the heroine whose name the wor' bears till one has nearly gone through half of the work." Kale in his introduction to Bapa's Kadambari, p. I. (ii) S. .v. Dixit in Banabhafta : His life and Literature.' p. 94. (ii) De in 'A History of Sanskrit Literature.' p. 23. 6 Gujarati translation of Kadambari 6th edn. p. 35 7 Quoted by Mm P.V. Kane in his introduction to Kadambri. p. 28. 8 (i) Ibid p. 30. (ii) Keith in A History of Sanskrit literature,' p. 230, :. (iii De in 'A History of Sanskrit literature' p. 230, 9 Kadambari p. 9. 10 A History of Sanskrit literature p..326. 11 Ibid P. 230, 12 Keith in 'A History of Sanskrit literature' p. 326. 13 Mm. P. V. Kane in Kadambari p. 31.. 14 NSP. p. 486. 15 Ibid pp. 402-403. 16 Ibid p. 625. 17 Bid p. 631. 18 Ibid p. 524. 19 Ibid from p. 257-to p. 428. 20 Banabbatta-A literary study of Literature p. 111. 21 An Introduction to the study of literature p. 137. For Personal & Private Use Only

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THE LANGUAGE OF CANDA'S PRTHVIRAJA-RASAU LATIYA APABHRAMSA H. C. Bhayani (1) In the Introduction to his edition of the Puratanaprabandha-samgraha, published in 1936, Late Jinavijaya Muni drew the attention of the scholars to the four verses appearing in the Prthviraja prabandha and Jayacandaprabandha from that collection and discussed their unique importance for the authenticity and textual history of the medieval Rajasthani-Hindi epic Prthviraja-raso (PR) ascribed to Canda. Jinavijaya pointed out that because three of the four verses referred to above could be traced in the larger recension of PR., that provided positive evidence for genuiue older basis for the latter. The Prthviraja-prabandha and the Jayacanda-prabandha are to be dated between 1300 and 1500 A. D. The language of the four versesmentioned above has Late Apabhramsa features, e.g. clusters have not undergone simplification as yet. Some date between twelfth and thirteenth century can be safely assumed for it. Accordingly a verse composition commemorating and glorifying the career and heroic deeds of Prthvitaja Cahuana and Jayacanda Rathauda can be assumed to have been extent during that period. Jinavijaya's discovery proved revolutionary for the study of PR, It generated numerous discussions and controversies and inspired considerable scholarly efforts to investigate the textual problems of PR. New MSS. of PR. were unearthed and on the basis of the available materials four rece nsions Shortest, Shorter, Larger, and Largest were set up. Making use of numerous MSS. of these recensions (and their versions) Late Mata Prasad Gupta attempted to reconstruct the 'original' text of PR. According to ffm the Shortest recension was much more representative of the original against all the other recensions. But even in the former he considered several verses to be later interpolations and hence he did not accept them in his reconstructed text. While giving credit to Gupta for his systematic and very elaborate effort to critically reconstruct the original text of PR, it should be also said that his text-critical criteria and grounds for selection and rejection of readings require a critical discussion, as they appear to have been influenced to a degree by subjective consideration. But assessing Gupta's reconstruction of PR. is in no way a main or direct concern of the present article. The aim here is simply to draw attention to one more citation from the PR. For Personal & Private Use Only

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84 H. C. Bhayani found in an old work and indicate its implications for the original text: and language of PR. The work was published years back, yet so far nobody has noticed this citation and realized its importance because of its extremely corrupt character. (2) Sahityamimamsa," an anonymous work on Sanskrit poetics, while treating Rasa in its sixth chapter describes Riti, Vstti aad Jati in that connection. The Jati is divided into three types Sanskrit, Prakrit and Apabhramsa, and the last one is subdivided as Superior (e. g. Avantya, Latiya), Middling (e. g. Abhira, Gurjara) and Inferior (e. g. Kasmira, Eastern). For the pure Latiya Apabhramsa Jati the following illustration is given (we reproduce it exactly as is printed in the Trivandrum edition). dividaggaakaguruspaghaTiaDhaLiDhaLapaTaghigaruasaNatarunuNNatasaaLajaLarAsipavaNaviritha garughAhahitatiDhaDidADikaDakkamaLakaThiNukasamasaise suLapaLaisaLakajaacaMdapaANaupapparasiaaDhapavaM haduvisaidiTihaihamAcaLimacaLimamacaLiamahaipaTTihihai / After some persevering efforts we partially succeded in recovering from this formless mass of letters word-and line-structures. It became obvious that the contents of the verse indicated that it was possibly derived from some poem about the deeds of Psthviraja Cahuana and Jayacanda Ratthauda. The metre was tentatively identified as Kavitta (i.e. Rola or Satpada). Guided by these facts, we scanned the Nagari Pracarinl Sabha edition of PR. and identified the Sahityamimamsa illustration as verse no. 1073 in the 61st Samaya. According to the concordance tables given by Gupta this verse is found in all the recensions of PR. except the Shortest recension (represented by the Dharanoj MS.) We give below first the Sahityamimamsa verse as partialiy restored by us and thereafter Verse 61/1073. . Dari diggaa guru saMghaTTia Dhali Dhali paDahi gurua giri (?) saNa (?) taru cuNNa saala jalarAsia vaNa giri (?) ........ghara guru (2) gharaTTia kiDihi diDha dADha kaDakkai / kamaDha-kaDi Nu (1) kasamasai sesu salavalavi na sakkai / / jayacaMda paANau saMbharasi, ahava bamhaMDu visaTTihai / himAcala ma cali ma cali ma ma cali, ahava mahI vi palaTTihai // Dara draggam Saraharahi aDhara dari parahi garuSa giri / triNa bana ghana TUTata gharani dhasamasahi hayani bhara / / For Personal & Private Use Only

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Latiya Apabhramia sara samuda gharabharahi Didaha DiTa DAha karakkahi / kamaTha piTTha kalamalAhi pahumi mahi pralaya palahi // jayacaMda payAno saMbharata phuni brahamaMDa vichuTTiya / mama calahi ma cahi mama cali ma cali calahi ta pralaya palaDihaya || The reconstructed stanza can be roughly translated as follows: When you, O Jayacamda, even just think of marching (against some ememy), then, frightened (by the pressure and commotion to be imminently generated from the enormous army), the huge guardian elephants of the directions bump against one another; huge mountains topple down: all occeans, forests and mountains (?) get pulverized;--is ground to dust (?); the fang of the Boar (carrying the Earth) crackles; the back of the Tortoise make crumbling noises; the serpent Sesa cannot stir: the whole universe might fall apart. .O Himalaya, do not become shaky, do remain steadfast, otherwise the Earth itself would become topsyturvy. 85 The date of the Sahityamimamsa is uncertain. Sambasiva Sastri believes it to be the work of Mankhuka and places it in the 12th century. Raghavan shows that it has borrowed from Bhoja, Kuntaka and Ksemendra. There are two other works called Sahityamimamsd dated in the fifteenth century or thereabout. Thus it turns out that two years prior to Jinavijaya's publication of the very striking evidence from the Jain Prabandhas, we had before us, in published form, a Sanskrit work on poetics that contained a citation deriving from PR. But due to the totally obscure character of the passage, nobody paid the slightest attention to it. (3) We may now point out some far reaching implications of the present unexpected discovery. 1. Once again the existence of a famous verse composition on the life and exploits of Prthviraja Cahuana and Jayacanda Ratthauda at a fairly early date is demonstrated. 2, The language of the work was Late Apabhramsa influenced by spoken idioms of the western region. What is most significant is the fact that from the Sahityamimaksa we get a definite designation of the language of PR. There it is called Latiya Apabhramsa. The regional element in the standard literary Apabhramsa had sumed further significance so that the earlier three-fold classification into Nagara, Upangara and Vracada was superceded, prior to Bhoja, by a classification of greater delicacy that subsumed the regional distinction under For Personal & Private Use Only

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H. C. Bhayani the status distinction. According to Bhoja, the Avantya and Latiya varieties of Apabhramsa were superior, the Abhira and Gurjara were middling and the Kashmira and Eastern were inferior. The Sahityamimamsa has adopted this scheme. We have at present hardly any materials to ascertain the grammatical basis that distinguished the different varieties of literary Apabhramsa. It seems likely that the language of the original PR. had characteristics due to which it might be described as the prior form of what is called by scholars Old Western Rajasthani. This question, however. of the language of the original PR. deserves separate and independent discussion. What is most significant for our purpose here is th: fact that by the time of the Sahityamimamsa PR had achieved such recognition and status that it could be cited in works on poetics. 3. This newly discovered citation from PR, provides further evidence for calling into question the validity of Gupta's view that the text of PR. as preserved in the Dharanoja MS. is textually nearest to the original PR. and that no verse that is not found in that MS. belonged to the original PR. And because this view forms the basis of Gupta's reconstructed text, of the original' PR. the latter also requires to be reexamined. . Neither of the two verses of Canda cited in the Puratangprabandhasamgraha finds s place in Gupta's reconstructed text, eventhough one of them is found in all the recensions of PR. and the other in the Larger and Largest recensions. Similary the verse cited in the Sahityamimamsa is found in all the recensions of PR. except the shortest one, but it also would count as a later interpolation according to Gupta's criteria. Thus when the earliest known citations from PR. are to be excluded from its reconstructed original, the principles set up for that reconstruction require to be critically reconsidered. A fresh effort is called for to recover, by using sound principles of reconstruction, the original Rasau in Latiya Apabbramsa that was known to the authors of the Sahityamimamsa and the Puratana-prabandhasamgraha. (4) A verse closely resembling the PR. citation in the Sahityamimamsa, occurs in Ratnamandiraganin's Upadesataramginio (beginning of the 16th Cent. A. D). It was composed by the poet Ama, who is said to have recited it in praise of Jayasimha Siddharaja, the Caulukya ruler of Gujarat (first half of the 12th cent. A. D.), at the latter's court. The verse is as follows: Dari gaiMda Dagamagia caMda-kara miliya divAyara / fesz fe fre (?3) #6 aa sifqz a 11 For Personal & Private Use Only

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Latiya Apabhramsa suhaDa-koDi tharahariya kara (1 kroDa) karamma kaDakkiya / / ana (? ta)la-vina(?ta)la dhasamasiya puhavi sahu pralaya palaTTiya / / gajjati gayaNa kavi Ama bhaNai suramaNi phaNamaNi ikka huya / mA gahihi ma gahi ma ma gahi ma gahi muMca mucha jayasiMha tuha // (Upadesa-tarangini, I.v. 202.p.64) It describes the upheavals that shook the very foundationg of the earth and that were caused by Jayasimha's act of twisting his moustache (signifying an aggressive gesture forboding march against an opponent). The amount of similarity in wording, form and meaning between this verse and the PR. verse cited in the Sahityamimamsa is so great that the conclusion that one of them is written in imitation of the other becomes inevitable. Moreover, the last line of the Upadesa-tarangini verse is nearer to the last line of the verse-text according to the Nagari Pracarini recension rather than to that as found in the Sahityamimamsa. We are inclined to think that the author of the Upadesatarangini has used in the present case some earlier Siddharaja-Prabandha, that utilized some recension of PR. (different from the one available to the author of the Sahityamimamsa) for this purpose. In this connection it is to be pointed out that there was a regular stylistic convention, onwards at least from the tenth century, to praise the great power or, stength of a roy:1 hero by describing in exaggerated terms the march of his armies (and in the later bardic style, with onomatopoetic verbs) in terms of the devastating effects it generates on the agencies responsible for maintaining the stability of the earth. In Rajasekhara's Balaramayana Ravana's act of stringing Siva's bow is extolled thus : pRthvi sthirA bhava bhujaMgama dhArayainAM tvaM kUrmarAja tadidaM dvitayaM dadhIthAH // dikkujarAH kuruta tatritaye didhISAM devaH karoti harakAmu kamAtatajyam / / (Balaramayana, I. v. 49) In similar style and terms the army's march is described at several pilaces in the Old Gujarati poem Bhuratesvara-Bahubali - Rasa, lo composed in 1185 A.D. by Salibhadra-suri. Consider the following passages : TE-479-4f carefase # - for 33 falezy I (Bharate". v. 16c.) For Personal & Private Use Only

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88 H. C. Bhayani kaMpiya paya-bhari zeSa rahiu sira DolAvara dharaNihiM e sAyara sayala biliya viNa sAhIu na jAi tu / DraMka Tola giri-raMga tu | galiya gaMga-taragatu / haya-khura- ravi Uchaliya kheha chAiya ravi-maMDala | ghara dhUjai kalakaliya kola kopiTha kAhaDDula (1 AkhaMDala) | TalaTaliyA giri-TraMka Tola secara khalamaliyA / kaDaDiya kUrama- kaMgha saMdhi sAyara jhalahaliyA // calliya samahari sesa sIsu salasaliya na sakkai / kaMcana- giri kaMdhAra- bhAri kamakamiya kasakkai // kaMpiya kinnara koDa paDiya hara-gaNa haDahaDiyA | saMkiya suravara sAraMga sayala dANava daDavaDiyA // (Bharate, vv. 127-129) ghamaghamIya gharayala sasiya na sakkai sesa kullagiri kamakamaI / (Bharate", v. 145c.)" The aggressively heroic gesture also of twisting the moustache figures in the Bharatesvara-Bahubali-rasa : joiya bharaha nariMda kaTaka mUMchaha vala ghallai / (Bharate, v. 130c.) 'The sovereign Bharata, having taken a look at his (massive, powerful) army, gave a twist to his moustache.' (Bharate, vv. 35-36) In conclusion, we may observe that as in Jinavijaya Muni's considered opinion, Prthviraja-prabandha and Jayacamda-prabandha were a part of the core of the Prabandhas which formed the basis of the Puratana-prabandhasamgraha and which were composed by Jinacadra in 1290 V.S., we can assign Canda's Prthviraja rasau to c. 1235 A.D. i.e. say within three or four decades after Prthviraja's death. This date accords well with the character of its language, which still preserved in the bardic tradition considerable features of literary Apabhramsa and hence was known to the author of the Sahityamimamsa as Latiya Apabhramhsa, * Verses about Prthviraja and Jayacandra cited in the Puratana-prabandha sangraha. ikku bANu pahuvIsu ju paI kaIvAsaha muSakau ura- bhiMtari khaDahaDiu dhIra kakvaMtari cukkau / * For Personal & Private Use Only .

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Latiya Apabhrania bo kari saMghIu bhaMmA sUmesara-naMdaNa ehu su gaDi dAhimau khaNai khuddai saiMbharivaNu / phuDa chaDi na jAi ihu lubbhiu vArai palakeM khala gulaha / naM jANaMuM caMda-balaMddiuM ki na viTTai iha phalaha // __(purAtanaprabandhasaMgraha, pRthvIrAjapAdha, pR0 1860) agahu ma gahi dAhimau ripurAya-khayaMkara kaDu maMtru mama ThavaMu ehuM jaMbUya mili jaggaru / saha nAmA sikkhavalaM jaisikkhiviuM bujjhaiM. jaMpai caMda-baliddu majjha paramakkhara sujjhai / * pahuM pahuvirAya saiMbharidhaNI sayaMbhari sauNaha saMbharisi .. kaIvAsa viAsa visaTThaviNu macchibaMdhi baddhau marisi // .. (purAtanaprabandhasaMgraha, pRthvIrAjapa. 8) triNhi lakSa tukhAra sabala pAkharIaI jasu haya. caUdasaI mayamatta daMti gajjati mahA-maya / vIsa lakkha pAyaka saphara-phArakka ghaNuddhara lahasaDu aru valu jAna saMkha ku jANai tAMha para / . chattIsa lakSa narAhivada vihI-vinaDiu ho kima bhayau jayacaMda na jANau jalhu kai gayau ki mUu ki dhari gayau / (purAtanaprabandhasaMgraha, jayacandaprabandha, pR0 88) jaitacaMdu cakkavai deva tuha dusaha payANau dharaNi dhasavi uddhasai paDai rAyaha bhaMgANau / sesu maNihiM saMkiyau mukku haya-khari siri khaMDiu tuTTau so hara-dhavalu dhUli jasu ciya taNi maMDiu / ucchalIu reNu ja samgi gaya sukavi jalhu sacca cavai vagga iMdu biMdu bhuyajuali sahasa nayaNa kiNa pari milai / / (purAtanaprabandhasaMgraha, jayacandaprabandha, pR. 88-89) Notes 1. Singhi Jaina Series, No 2. 2. These are given here at the end of the main text of the paper. 3. Prthviraja-rasau. 1964. For some of the numerous discussions and controversies about various aspects of PR. see Pythviraj Raso Ki Vivecana, 1959, Rajasthan University. edited by K. Sambaziva Sastri, Trivandrum Sanskrit Series, No, 104, 1934, p 92-93, Sambhodhi 7.1-4 For Personal & Private Use Only

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H. C. Bhayani It is quite likely that unaided by the knowledge of the language, meaning, word structure etc. of this passage the editor might have wrongly read some of the cha racters in his original MS. 5. Pythviraja-rasau, Appendix, p. nau. The text of the verse as found in the MSS. of other recensions of PR. might be useful in restoring the original. 6. Sakiryanimaisa, Introduction. D. 6. The Sahityamimaisa has been edited very carelessly and the printed text cont. ains numerous errors, as already observed by Raghavan (Strigara Prakasa, pp. 93, 705). In this connection we may note a very queer fact that in the strange textual confusion we find in the portion beginning with the last line of p. 160 and ending with the fifth line on p. 161 we find a citation that can be identified as the beginning portion of the Dasaratha Jataka. (i. e. Jataka no. 461.) If the text here is authentic, this would be quite a unique instance of a Pali citation in a Sanskrit work on poetics. 7. Spagara Prakasa, 1963, p. 93. 8. Sragaraprakasa, ed. by G. R. Josyer, vol. 1, p. 102-103. The illustrations are text wally highly corrupt. For an attempt at restoration of their text see H. C. Bhayani, The Apabhrarusa passages from Bhoja's Spagaraprakasa.' I-VIH, Journal of the Oriental Institute, Baroda, 25,1976,355-357, 9. Published in Yalovijaya-grantha-mala, 2. I came across this verse accidentally in R. Samkrtyayana's Hindt-Kavyadhara, 1945, p. 394. . 10. Edited by Jinavijaya Muni, 1941. 11. Descriptions in a similar vein occur elsewhere also in the larger recension of PR. Sce for example vv. 61/1059-1062 describing the march of Jayacamda's army. For Personal & Private Use Only

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ZODIACAL CIRCUMFERENCE AS GRADUATED IN JAINA ASTRONOMY Sajjan Singh Lishk and S.D. Sharma Abstract Lunar zodiac of the Rig-Vedic Hindus consisted of 27 naksatras' (asterisms). Jainas first measured zodiacal stretches of naksatras (asterisms) into time degrees and included Abhijit (a Lyrae) naksatra (asterism) to account for the discrepancy in lunar motion. A simple probe is rendered into a series of developments of graduating zodiacal circumference into 27 days (time degrees) of a naksatra month (lunar sidereal revolution) and subsequently into 819-27 muhurtas (1 muhurta = 48 minutes) of a nakpatra month, 54900 muhurtas of a 5 year cycle and 360 saura days (one saura day equals the time taken by the sun to move on 1/360th part of zodiacal circle) finally leading to the development of equal amplitude system of naksatras when Abhijit (<< Lyrae) was again dropped with the advent of Siddhantic Astronomy. It is to be emphasised that these evolutionary developments of zodiacal divison are peculiar to pre-Aryabhatiyan Indian astronomy and are entirely free from any Greek or Babylonian influences. Introduction Here it would be worthy of introduction that Jainas had a peculiar theory of two Suns and two Moons and two sets of naksatras (asterisms). Here we need not enter into whatever may be the mystery of the real and counter bodies existent in Jaina Prakrit texts, China, Greece, and ancient Babylon but one will find that actually a single set of naksatras (asterisms) constituted the lunar zodiac of Jainas.5 Theory 1. Zodiacal stretch =ZS) of every naksatra (asterism) has been expressed in time-units called muhurtas (1 muharta=48 minutes). In this context Jambadvipa Prajnapti =(JP) 9.8 states as : "Abhijit combines with Moon for 9 27 muhurtas (1). Satabhisa, Bharani, Adra, Aslesa, Svati and Jyestha (6 naksatras) combine (with Moon) for 15 muhurtas each (2). Three Uttaras, Punarvasu, Rohini and Visakha For Personal & Private Use Only

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Oz Sajjan Singh Lishk & S. D. Sharma (6 naksatras) combine (with Moon) for 45 muhurtas each. (3) The rest of the 15 naksatras (asterisms) combine (with Moon) for 30 munurtas each (4)," A conspicuous view is presented in the following table No. 1: TABLE No. 1 Table of Naksatsas (asterisms and their zodiacal Stretches (-ZS) in time units called muhurtas (1 muhurta=48 minutes) No Naksatras! zs in St. Naksatras Zs in muhurtas No. muhartas 30 1. Abhijit (<< Lyrae) 15. Pusya (8 Cancri) 2. Sravana (a Aquilae) 30 16. Aslesa (EUR Hydrae) 3. Dhanistha (B Delphini) 17. Magha (a Leonis) 4. Satabhisa (a Aquarii) 15 18. Parvaphalguni (Leonis) 5. Pucvabhadrapada (a Pagasi) 3019. Uttaraphalguni (8 Leonis) 6. Uttarabhadrapada (Y Pagasi) 20. Hasta (8 Corvi) 7. Revat (E Piscium) 21. Citra (a Virginis) 8. Asvini (B Arietis). 30 22. Svati (a Bootis) 15 9. Bharani (41 Arietis) 23. Visakha (<< Libra) 10. Ksttika ( Tauri) 24. Anuradha (8.Scorpii) 11. Rohini (<< Tauri) 25. Jyestha (<< Scorpii) 12. Mragsirsa (a Orionis) 26. Mula (Scorpii) 13. Agdra (<< Orionis) | 27. Parvasadha (8 Sagittarii) 30 14. Punarvasu (B Geminorum) 45 28. Uttarasanha (6 Sagittarii) b.k can be easily computed that 12860. (ZS)n = 81927 muh urtas. Where n denotes the serial number of a naksatra (See Tab. 1) n=1 = Length of a naksatra month (Sidereal revolution of Moon) 67 nakatra months = 1 yuga (5-year cycle) = 1830 days. 15 This suggests that lunar zodiacal circumference was graduated in 2012 Cappot 819 muhurtas of a naksatra month (sidereal reyolution of Moon). This view is strengthened by the fact that the zodiacal positions of Moon and, Sun at syzygies were also defined in terms of balance of muhurtas of naksattas asterisms) occupied by them respectively. For instance, Surya Prajnapti* (SP 10. 22. 15) states as : i.e., For Personal & Private Use Only

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Zodiacal Circum ference 93 "At the ending moments of the last 62nd purnima (full moon day) of the 5-year-cycle, which naksatra (asterism) is occulted by Moon ? (The answer is) Uttarasadha (o Sagittarii); the ending moments of Uttarasatha ( Sagittarii). Which naksatra (asterism) is occulted by Sun at that time? (The answer is). Pusya (8 Cancri) naksatra (asteris) with batanee of 19 + 6 x 6*-) muhurtas.". These data can easily be generated. Thus as we know that on the full moon day, Lg - Lm = Half the zodiacal circumference, Where L, and Lm denote the longitudes of Sur and Moon respectively on a full moon day. L. - Lm = ez x 8192, muburtas (Zodiacal circle = 81927 muhartas). = 409 47 muhurtas. t In the present case, Lm = 0, because zero of the scale of graduating the zodiacal circumferenee in muhurtas coincides with the ending moments of Uttarasadha (o Sagittarii) or beginning of Abhijit (* Lyrae) nakgatra (asterism) where the Moon is posited at the end of 62nd parnima (full-moon day) or the beginning of the 5-year cycle. At the ending moments of the 62 parnima (full-moon day) L. = 409 67 mub urras = (429.27 - 19 muhartas * Ending moment of Pusya - 1997 muhurtas (using table No. 1) = 192 + 2x37x *) muhurtas of Balance of Pusya (8 Caneri). Similarly the positions of Moon and Sun dan also be gettorated at other syzygies. This shows that the zodical circumference was graduated in muhartas of a naksafra month (sidreal revolution of Moon). For Personal & Private Use Only

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Sajjan Singh Lishk & S. D. Sharma The time for which a naksatra (asterism) combines with Sun can be easily computed by applying ratio and proportion as follows: x:y :: sidereal revolution of Sun : sidereal revolution of Moon where x = The period for which the Sun in its sidereal revolution combines with a naksatra, y. Zodiacal stretch of the naksatra (asterism) in Muhurtas or the period for which the Moon in one sidereal revolution combines with it. Sidereal revolution of Sun = 366 days of 30 muhurtas each = 10980 muhurtas and sidereal revolution of Moon = 81927 muhurtas. x:y:: 10980 : 819 67 or s = 7 y. .. .. .. ..(1)... . y muhurtas, x = 4 days and 6 muhurtas. y - 15 muhurtas, x = 6 days and 21 muhurtas, y = 30 muhartas, x = 13 days and 12 muhurtas. and y = 45 muhurtas, x = 20 days and 3 muhurtas. The values of x as derived above are also stated in JP 9,8 as : "Abhijit ( Lyrae) combines with Sun for 4 days 6 muhurtas only (1). Satabhisa (1 Aquarii), Bharani (41 Arietis), Ardra (* Orionis), Aslesa (EUR Hydrae), Svati (a Bootis) and Jyestha (a Scorpii) (6 naksatras) combine (with Sun) for 6 days 21 muhurtas each (2). Three Uttaras (viz. Uttarabhadrapada i e. y Pegasi, Uttaraphalguni i.e. ss Leonis, and Uttarasadba i.e. (o Sagittarii), Punarvasu (B Geminorum), Rohini (a Tauri), Visakha (<< Libra) (6 nak atras) combine (with Sun) for 20 days 3 muhurtas each (3). The rest of the 15 naksatras (asterisms) combine (with the Sun) for 13 days 12 muhurtas each." This suggests that zodiacal circumference was graduated in 366 days of a solar year. But this seems to be of the theoretical interest only. 2. Later, we find still a minute division of zodaical circumference. The actual velocities of Sun and Moon are depicted with 54900 celestial parts (abbreviated, C.P.) equivalent to the 360deg of the modern celestial sphere. SP. 15. 2-3 states : For Personal & Private Use Only

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Zodiacal Circumference "How many parts does Moon move in one muhurta (48 minutes)? Moon) moves 1768 parts of the mandala (diurnal circle) on which (Moon) moves, whereas the mandala (diurnal circle) is divided into 109800 parts. How many parts does Sun move in one muhurta ? (The Sun) moves 1830 parts of the mandala (diurnal circle) on which (Sun) moves, whereas the mandala (diurnal circle) is divided into 109800 parts, : The rationale of this expression is easily discernible. The two moons describe a mandala (diurnal circle) of 109800 parts in pne lunar savana day (moonrise to moonrise). Velocity of either Moon - 109800 parts/lunar savana day = 54900 parts/lunar savana day Again 1768 lunar savana days = 1830 days of 30 muhurtas each 1768 muhurtas 1830 x 30 54900 1 lunar savana day = - 1769 * Velocity of either Moon = 1768 Parts/muburtas Similarly, Velocity of either Sun = usowo parts/day of 30 muhurtas - 1830 parts/ days This indicates that the zodiacal circumference was graduated into 54900 celestial parts (gagana khandas). It may be seen that this number 54900 is the same as the number of muhurtas in a 5-year cycle, for One 5-year-cycle = 1830 days = 54900 muhurtas . .: 1 day = 30 muhurtas) Numerically, 54900 C.P. = 54900 muhurtas in a five-year cycle. Thus the earlier concept of dividing zodiacal circle in the ratio of muhurtas of the 28 nakatras (asterism) in a naksatra month (sidereal revolution of Moon) was further developed into dividing zodiacal circle in the ratio of respective sums of muhurtas of the 28 naksatras (asterisms) in a 5-year cycle. One 5-year cycle = 67 naksatra months10 (Sidereal revolutions of Moon. Numerically, For Personal & Private Use Only

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Sajiana Singh Lishk & S. D. Sharma 54900 C.P. = 67 x length of a naksatra month in muhurtas i pr . P. of a nakatra)n = 67 : (ZS)n NEL Where n is the serial number of a nakpatra (asterism) Starting from Abhijit ( Lyran) as the first ono (sice table No. 1). C.P. of a naksatra (asterism) = 67 ZS..(2) From eq. No. 2, zodiacal streach in C. P. of every naksatra can be Essily, computed. L. C. Jain has compared the celestial parts of nakstras (asterisms) with the modern degrees of arc. A typical table is reproduce belowl1 : TABLE No. 2 Nakatras (asterisms) and their zodiacal stretches in C.P. Sr. Name of No. asterism Stretch in C.P. Remarks, stretch from and S u pio ... ... . . 1. Asvini Aries from O onwards 2010 C.P. from O.C.P. 1005 C.P. 20ro C.P. 2. Bharani 3. Krttika 4 Rohini 5. Mrgasirsa 3015 C.P. 2010 C.P. 6. Ardra 7. Punarvasu 8. Pusya 9. Aslesa 10. Magha 11. Purvaphalgunj 12. Uttaraphalguni 13 Hasta 14. Citra 15. Svati 6. Vijakha . 17. Anuradha 18. Jyestha . 19. Mula 1005 EUR.P. 3015 C.P. 2010 C.P. 1005 C.P. 2010 C.P. 2010 C.P. 3015 C.P. 2010 C.P. 2010 C,P. 1005 C.P. 3015 C.P. 2010 C.P.' 1005 C.P. 2010 C.P. Aries Aries upto 4575 and Taurus 450 C.P. Taurus Taarus upro 4575 and Gemini 900 C.P. Gemini Gemini 4575 and Camer-345 C.R. Cencer Cancer Caneor 4575 and Leo 795 C.P. Leo L:0 4575 and Virgo 1245, C.P. Virgo Virgo 4575 and Lidra 690 C.P. Libra Libra 4575 and Scorpio, 135 CP. Scorpio Scorpia .. .... Scorpio 4575 and Sagittarius 585 C.P. For Personal & Private Use Only

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Zodiacal Circumference Sr. Name of No. asterism Stretch in C.P. Remarks, stretch from and upto 20. Purvasadha 2010 C,P. Sagittarius 21. Uttarasadha 3015 C.P. Sagittarius 4575 and Capricorn 1035 C.P. 22. Abhijit 630 C.P. Capricorn 23. Sravana 2010 C.P. Capricorn 24. Dhanistha 2010 C.P. Capricorn 4575 and Aquarius 1110 C.P. 25. Satabhisa 1005 C.P. Aquarius 26. Parvabhadrapada 2010 C.P. Aquarius 27. Uttarabhadrapada 3015 C.P. Aquarius 4575 and Pisces 2565 C.P. 28. Revati 2010 C.P. Pisces 4575 and Aries O.C.P. Incidently it may be seen that the motion of Sun (1830 C.P. pot muhurta) relative to that of the Moon (1768 C.P. per muhurta) is (1830-1768 =) 62 C.P. per muhurta. Thus there is a conjunction of Sun and Moon after 54900 muhurtas or 29.516 days whereas the modern value is 29.5305 days.12 3. A new mode of graduating the zodiacal circumference is also found implied in the potion of Simaviskambha, literally 'lock of the limits' or the demarcation of the limits. The Simaviskambhas of all the naksatras (asterisms) have been stated in SP. 10.22.5 as : "Out of these 56 naksairas (asterisms), (i) There are two Abhijits (<< Lyrae) naksatras of 30x467 Simavi kamb each. B 1005 (ii) There are 12 naksatras of 3067 Simaviskambha each viz. 2 Satabhicas ( Aquarii).... upto 2 Jyesthas (a Scropii) (iii) There are 30 naksatras of 30*67 Sima viskambha each, viz. 2 Srava nas ( Aquilae)....upto 2 Purvasadbas (8 Sagittarii), (iv) There are 12 naksatras of 303 67 Simaviskambha each, viz. 2 Utta 'rabhadrapadas (Y Pegasi).....upto (two) Uttarasadhas ( Sagittarii). Sambhodhi 7.1-4 For Personal & Private Use Only

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Sajjan Singh Lishk & S. D, Sharma It is evident by inspection that Simaviskambha of any naksatra (aste 630 1 005 2010 3015 18 30x67, 30x67, 30x67' 30 x 67, corresponding to its zodiacal stretch in muburtas, i.e. 9 , 15, 30 or 45 muhartas respectively (see Table No. 1). If the zodiacal stretches in muhurtas are converted into zodiacal stretches in days of 30 muhurtas each, we have zodical stretch in days = Zodiacal stretch in muhurtas . Using this relation, zs in days of any naksatra may be easily computed. Thus the following table of naksatras and their zodiacal stretches in days may be easily obtained (See table No. 3). TABLE No. 3 Naksatras and their zodiacal stretches (=ZS) in days Total number of naksatras (Asterisms) ZS in muhurtas ZS in dnys ZS in days with the same denominator 30 x 67 630 30 x 67 630 30 x 67 6 . 15 1005 - 30 x 67 15 4567 2015 30 * 67 = 30 x 67 In the light of the foregoing discussion this shows that Simaviskambhas of naksatras (asterisms) represent their zodiacal stretches in days expressed as fractions having the same denominator probably for a better comparison. Thus the zodiacal circumference was graduated in days of a naksatra month i.e. 54900 days. The correspondence between days of naksatras and the mo30 x 67 dern degrees of arc works out as follows : 54900 30 x 67 days (time degrees) = 3600 630 days 30 x 67 days For Personal & Private Use Only

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Zodiacal Circumference 199 1005 30 % 67 days 30 days =130 3015 =19o 47 30 x 67 days 4. Later still a grand scheme of graduating the zodiacal circumference was evolved. This is based on the fact that 360 saura days (one saura day equals the time taken by Sun to move on 1/360th part of zodiacal circle) make 3 seasons of 4 saura months (a saura month consists of 30 saura days) each. In this context, JP. 9. 17-19 states as : i. e., "(1) How many naksatras (asterisms) are completed in the first month of Varsa (rainy season) ? (The answer is) Uttarasadha (o sagittarii) remains for 14 ahoratras (days and nights), Abhijit (a Lorae) for 7 ahoratras, Sravana for 8 ahoratras and Dhanistha (B Delphini) for one ahoratra. Second month of Varsa--Dhanistha (B Delphini) for 14 ahoratras (days and nights), Satabhisa (a Aquarii) for 7 ahoratras, Purvabhadrapada (a Pegasi) for 8 ahoratras, and Uttarabhadrapada ( y pegasi) for one ahoratra. Third month of Varsa.... Uttarabhadrapada (Y Pegasi) for 14 ahoratras Revati ( Piscium) for 15 ahoratras and Asvini (B Arieties) for one ahoratra. Fourth month of Varsa.. Asvini (B Arietis) 14, Bharani (41 Arietis), 15 and Ksttika (n Tauri) for one ahoratra. (2) First month of Hemanta (Winter)..Kittika (n Tauri) 14, Rohini + ( Tauri) 15 and Migasirsa ( Orionis) for one ahoratra (day and night). Second month of Hemanta. .Mlgasirsa (1 Orsonis) for 14, Ardra (a Orionis) 8, Punarvasu (B Geminorum) 7 and Pusya (8 Cancri) for one ahoratra. Third month of Hemanta ..Pusya ( 8 Cancri) for 14 ahoratras, Aslesa (EUR Hydrae) 15 and Magha (a Leonis) for one ahoratra. Fourth' month of Hemanta.. Magha (<< Leonis) for 14 ahoratras, Purva. phalguni (8 Leonis) 15 ahoratras and Uttaraphalguni (ss Leonis) for one ahoratra. (3) First month of Grisama (Summer) ..Uttaraphalguni (Leonis) for 14 ahoratras, Hasta (8 Corvi) 15 ahoratras and Citra (& Virginis) for one ahoratra. For Personal & Private Use Only

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Sajjana Singh Lishk & S. D. Sharma Second month of Grisma.. Citra (a Verginis) for 14 ahoratras, Svati (a Bootis) for 15 ahoratras, Visakha (a Libra) for one ahoratra Third month of Grusama. . Visakha (a Libra) for 14 ahoratras, Anuradha (8 Scorpii) for 8., ahoratras. Jyestha (a Scorpii) for 7 ahoratras and Mula (^ Scorpii) for one ahoratra. Fourth month of Grisama.. Mula Scorpii) for 14 ahoratras, Purvasadha (8 Sagittarii) for 15 ahoratras, and Uttarasadha ( Sagittarii) for ono ahoratra." These data may be seen at a glance in table No. 4 TABLE No. 4 Table of Naksatras (asterisms) and their number of ahoratras (days and nights) associated with different months of the year. Season - ei m Varsa (Rainy) Sr. No. of Naksatras and their number of ahoratras (days month and nights). Uttarasadha 14, Abhijit 7 Sravana 8, Dhanistha 1. Dhanistha 14, Satabhisa 7. Purvabhadrapada 8, Uttarabhadrapada 1.. Uttarabhadrarada 14, Revati 15, Asvini 1. Asvini 14, Bharan 15, Ksttika 1., Ksttika 14, Rohini 15, Mrgasirsa 1, Mrgasirsa 14, Ardra 8, Punarvasu 7. Pusya 1 Pusya 14, Aslesa 15, Magha 1 Magha 14, Purvaphalguni 15, Uttaraphalguni 1 Uttarapha!guni 14, Hasta 15, Citra 1 Citra 14, Svati 15, Visakha 1 Visakha 14, Aunradha 8, Jyetha 7, Mula 1 Mula 14, Purvasadha 15, Uttarasadha 1. Hemanta (Winter) inimi-inim Grisma (Summer). This shows that twenty individual paksatras (asterisms) plus four pairs of naksatras (asterisms )i.e, Abhijit ( Lyrae) and Sravana (a Aquilae), satabhisa ( Aquarii) and Purvabhadrapada (a Pegasi), Ardra (a Orionis) and Punarvasu (B Geminorum) and Anuradha (8 Scorpii) and Jyestha (<< Scorpii) have been allocated 15 saura days each. This hints upon a 24-fold division of the zodiacal circumference comprised of 360 saura days (one saura day equals the time taken by the Sun to move on 1/360th part of zodiacal circle). For Personal & Private Use Only

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10i Zodiacal Circumference Besides, we find that Uttarasadha (o Sagittarii) lying near the Winter solstice is associated with last saura day of the 4th sauca month of Grisama (Summer) when the Sun is in the neighbourhood of Summer solstice. This shows that the number of saura days associated with any naksatra (asterism) represents its number of acronical risings in the eastern herizon after sunset. In this context, Henry C. King13 also refers to the use of dekanal system, a kind of clock calendar of the stars, constellations and parts of constellations based on a year of 360 days, used by priests in some parts of the east. With the observed disposition of dekan stars, both the time and the direction could be found out. Ipso facto the Jainian approach may be contemplated as a sign of graduating the zodiacal circumference into 360 saura days. Besides, if Summer ends with Sun at Summer solstice, winter solstice coineides with one saura day of Uttarasdha (o Sagittarii) i e. 14 saura days (time degrees) preceding winter solstice coincided with Abhijit (a Lyrae) naksatra (See Table No. 4). Taking 72 years for 1deg (= one saura day of) precession, we have. 14deg (Saura dys) of precession = 72 x 14 = 1008 years, Thus this observation dates ubout 1008 years after Winter solstice coincided with the beginning of Abhijit (a Lyrae) naksatra. So the event might have occurred in about 3rd/4th century A. D., i.e. just the transition period between pre-Siddhantic and Siddhantic astronomical systems. Be it mentioned that the method of season determination as implied in the given data (vide table No. 4) has beed exhaustively dealt with in a separate paper. 14 However a passing reference may be made that allotment of equal numbers of saura days to the seasons is an indication that some inequalities of the Sun were not at all conceived contrary to the notion of step functions in Babylonian astronomy. 5. Discussion In Vedic period, days were called after the names of nak satras (asterims).15 That was the first attempt to graduate zodiac il circumference in 27 days of a lunar sidereal revolution. Moon travels by definition through 27 nak satras (asterisms) in each sidereal revolution. 16 Pingreel7 points out from the Rk. recension, verse 18, that 27 naksatras (asterisms) have been interpreted as equal arcs of 13deg 90' each. It is, of course, true that from verse 18 of the Rk. recension, we find that the Moon travels tbrough a naksatra (asterism) in 1 day and 7 kalas such that it completes 67 lunar cycles or covers 1809 (= 67x27) naksitras (asterisms) in a 5-year cycles of 1830 days. But this is the average motion of Moon. An estimate of the For Personal & Private Use Only

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102 Sajjan Singh Lishk & S. D. Sharma mean position of Moon in the neighbourhood of any bright star could help determine the name of day. In this way the conjunction stars of naksatras (asterisms) must have been identified. Distance between conjuction stars of any consecutive naksatras is not constant. So a naksatra (asterism) cannot be easily corresponded to an arc of 30deg 20. Similarly Biot guessed that Hindu naksatras (asterisms) were theoretically generated corresponding to 27 days for which the Moon remains visible in a lunar month.18 In the light of this discussion, Biot's views are easily refutable. The ancient Hindus were aware of lunar stations among the stars. A remarkable advancement in this regard was made by exponents of School of Jaina astronomy who measured the longitudinal stretches of naksatras (asterisms) in days of naksatra month (sidereal revolution of Moon). A naked eye observer rounded off the zodiacal stretches of naksatras (asterisms) to the nearest whole number of half-days. 15 naksatras (asterisms) obtained 2 half-days. each, 6 naksatras one one half day each and naturally the rest of the 6 naksatras three half days each so as to correspond the 27 naksatras (asterisms) with 27 days: But the length of a naksatra month (sidereal revolution of Moon) is 9-27 muhurtas or 2 days (30 mahurtas = 1 day) more than 27 days. Thus the inclusion of Abhijit (a Lyrae) naksatra (asterism) with zodi 21 27 21 67 cal stretch 9 muhurtas or 30367 days was necessitated. Kaye mentions that Abhijit ( Lyrae) is the extra naksatra and there is a legend (Maitraiya Brahmana iii, 230.11) that it dropped out, but Taittiriya Brahamana. (1.5.2.3) marks it as a new comer.19 This fact hints that Jaina system of astronomical thought had established its identity in the Brahmanic period also and zodiacal circumference was graduated in 28 naksatras (asterisms) corr esponding to 27 days of a naksatra month (sidereal revolution of Moon). It is worthy of note that 272 or 27.313 days is the length of naksatra month (sidereal revolution of Moon) correct upto one place of decimal fraction. (The correct value is 27. 3216615 days).20 Thus the arguments of Sir W. Jones et al21 that perfect exactness being either not attained or not required by Hindus, they fixed on the number 27 and inserted Abhijit ( Lyrae) for some astrological purpose for their nuptial ceremonies, are altogether. questionable. Zodiacal stretch of a naksatra (asterism) in days was called. its Simavisakambha. 67 27 67 'Later on Simaviskambhas of all the naksatras (asterisms) were converted into Muhurtas and thus the zodiacal circumference was graduated in 819 muhurtas of a naksatra month (sidereal revolution of Moon). Then still a minute division was evolved. A muhurta (time degrees) was sub-divided For Personal & Private Use Only

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Zodiacal Circumference 103 into 67 parts known as celestial parts (gagana khandas) such that the zodia. cal circumference was graduated into 54900 C.P. It is worth-mentioning here that unequal division in muhurtas can provide a standard scale for weeding out the actual identifying stars of the naksatras because this unequal division in muhurtas permits all yogataras (identifying stars) of naksatras in their respective divisions. Although these divisions are not sensitively dependent on the velocity of the Moon (which may be of any magnitude between maximum to minimum dependent on the position of Ucha with period of the order of 9 years) but is certainly dependent upon the stretches of the Moon's passages at least to cover the extremities of the respective lunar asterismic patterns. Astronomically this zodiacal division is more important as regards naked eye amatuer observations than the simplified equal divisions for some practical usage. It is however worth-mentioning here that in the study of syzygies in the 5-year cycle of fixed Jaina calendar, this unequal division in muhurtas did not exactly conform to the observation. Thus the amature astronomer divided the naksatras into three categories 1.e. kula, upakula and kulopakula.22 This simply reflects upon the degree of keenness possessed by amatuer Jaina astronomers in their studies in the division of zodiacal circle. About a thousand years after Winter solstice coincided with the beginning of Abhijit (a Lyrae) naksatra (asterism) i. e. in nearabout 3rd/4th century A.D., they switched from the lunar motion over to the solar motion and divided the zodiacal circle into 24 equal parts, each part representing naksatra (asterism) except 4 parts which represented a pair of naksatras (asterisms) each. The zodiacal circumference was clearly graduated in 360 saur days of a saura year (In ancient Chinese astronomy, too, a zodiacal cir cumference was graduated in the number of days in a year).23 This led to the division of zodiacal circle in 3600 and the equal amplitude system of naksatras (asterism) was developed when Abhijit (" Lyrde) was again dropped with the advent of Siddhantic astronomy. It is worthy of note that the use of 27 naksatras (asterisms) only is hinted upon in Samavayanga Sutra24 (=SVS). SVS 27.2 states as : (Quotation No. 7) i.e., "Leaving aside Abhijit (a Lyrae) only 27 naksatras (asterisms) are used in Jambudvipa (isle of Jambu tree)." The role of Jaina School of Astronomy in allocating the number of muhurtas to naksatras (asterisms) has left an everlasting impact on Indian For Personal & Private Use Only

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104 Sajjan Singh Lishk & S. D. Sharma liturgical thought so much so that every Sankranti (Solar ingress) etc. is termed as 15,30 or 45 muhurti (pertaining to muhurtas) corresponding to the zodiacal stretch in muhurtas of the naksatra (asterism) occupied by Sun at that time.25 No such series of developments is found in any Babylonian tablets of remote antiquity. Zodiac as known to Babylonians appears, however, for the first time in texts of the year 419 B. C.26 The zodiacal circumierence suggests the Hindu origin of its division into modern degrees of Arc. It may be worth mentioning here that the solar division of zodiac in India is the same in substance as that used in Greece. Sir W. Jones27 remarks that both Greeks and Hindus owe it to an older nation who first gave names to the luminaries of heaven. Need it be emphasized that the hitherto unexplored Jaina contribution in the history of division of zodiacal circle is uniqne in character of its Hindu origination. ACKNOWLEDGEMENT The authors are grateful to professor L.C. Jain for some valuable suggestions in preparation of this paper. Thanks are also due to Dr. K.S. Shukla for encouraging comments. Notes This paper was presented at fourth annual session of the Astronomical society of India, Ootakamund session, March, 1978. Some results were reported at L. D. Institute of Indology, Ahmedabad. (June 12. 1978) 1. Cf. Dvivedi, Sudhakara (1906) Jyotisa Vedangam, V. 18, p. 14 (Varanasi) 2. For units of time, see Sharma, S. D. and Lishk, S. S. 'Tine Units in Ancient Indian Astronomy,' 'Tulsi Prajna, Vol. 2 No. 7-8. pp. 100-108 (JVB, Ladnun). 3. See Bose, D. M., Sen, S. N and Subarayappa, B. V. (1971) A concise History of Science in India, p. 80 (INSA, New Delhi). 4. Cf. Needham, J. and Wang, L. (1959), Science and Civilisation in China, Vol. 3. p. 228 5. See Jain, L. C. (1975), Kinematics of the Sun and the Moon in Tiloya Papnatti, Tulsi Prajna, Vol. 1 No. 1. pp. 60-67 (JVB, Ladnun) For more details see Lishk, S. S. (1978) 'Mathematical Analysis of Post-Vedanga Pre-Siddhantic Data in Jaina Astronomy' Ph. D. thesis, Punjabi University, Patiala. Jambudvipa Prajnapti (JP). Hindi translation of Amolak Rishi (Vira era 2446). Jaina Shastradhara Mudralya, Sikandrabad. The J.P. is the Sixth upanga(sub-limb) of Jaina canon of sacred literature. The present recersion of the Jaina car onical literaure is generally ascribed to the council of Valabhi under the presidency of Devardhi Gaoin which met during For Personal & Private Use Only

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Zodiacal Circumference 205 fifth or sixth century A. D. For more details see our paper Sources of Jaina Astronomy', The Jaina Antiquary, Vol. 29 Nos 1-2, pp. 19-32, As regards original quotations whose English translations have been given here reference may be made to respective works by Amolak Rishi as referred to here or Lishk's Ph. D. thesis (See ref. No. 5). 7. See Jaina, Nemichandra (1955), Jaina Pancanga (in Hindi). Jaina Siddhanta Bbaskara, Vol. 8 Nos. 2 (Arrah). See also Lal, Sohan. Jaina Jyotisa Patrika (from 1972 to 2007 SB in 1 Hindi). Lala Niranjan Dass Ram Lal Sravaka, Dabbi Bazar, Lahore. See also Vijay, D (1937) Jaina Pancanga Paddhati (In Gujarati) (Viramgam). See also Jaini, Veli Ram (1917) Jaina Jyotisa Tithi Patram Samikna (In Hindi) Ranvir Parkash Yantralaya, Lahore, 8. Surya Prajnapti (SP) Hindi translation by Amolak Rishi (Vira era 2445). Jaina Shastroddhara Mudralaya, Sikandarabad, The S.P. is the fifth upanga (sub-limb) of Jaina canon of sacred literature.For more details, see ref. No. 6. 9. See ref. No.7 10. Ibid 11. See Ref. No. 5 12. Ibid 13. King, Henry C. (1957) The Background of Astronomy. pp.23-24. 14. See Lishk, Sajjan Singh and Sharma, S.D. (1977) 'Season Determination Through the Science of Sciatheries in Jaina School of Astronomy.' Indian Journal of History * of Science, Vol. 12 No.1 pp. 33-44, 15. See Dixit, S. B., Bhartiya Jyo;isa sastra, Vol. 1, Part 1. Eng, tr. by Vaidya, R. V. (1969) pp. 44-45.. 16. See Dixit, S. B. op. cit. p. 79. 17. Pingree, D. (1973) Mesopotamian Origin of Ancient Indian Mathematical Astro nomy, JHA, Vol. 4., pp. 1-12. 18. Biot, J. B. (1862) Etudes Sur L'Astronomie Indienne Et Sur L'Astronomie Chinoise, p. 391 (Paris). 19. Cf, Kaye, G.R (1924) Memories of Archaeological Survey of India, No. 18 Hindu Astronomy, p. 22 20. Cf. Lahiri, N.C. (1973) Indian Ephemeris, p. 7 (Calcutta). 21. Jones, Sir, W., et al (1792) Dissertations and Miscellaneous Pieces Relating to the History and Antiquities, the Arts, Science and Literature of India. (Ch. Antiquity of Indian Zodiack), pp. 369-390. 22. For more details, see Lishk, Sajjan Singh, (1978) 'Mathematical Analysis of Post Vedanga Pre-Siddhantic Data in Jain Astronomy' (Esp. Ch. V. Jaina Calendar) Ph. D thesis. Punjabi University. Patiala. 23. Yabuuti, Kiyosi (1974) 'The Calendar Reforms in the Han dynasties and Ideas in their Background.' Archives Internationales D'Histoire Des S.iences Vol. 24 No. 94, pp. 51-65. Sambhodhi 7-1.4 For Personal & Private Use Only

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106 Sajjan Singh Lishk & S. D. Sharma 24. Samavayanga Satra (= SVS), Hindi translation by Amolak Rishi (Vira era 2446). Jaina Shastroddhara Mudralaya, Sikandrabad, The SVS is the fourth anga (limb) of Jaina canon of sacred literature. For more details, see ref. No. 6. 21. See Jha, Sita Ram (1960) Muhurta Cintamani (Hindi commentary) p. 77. 26. Cf. Neugebauer, Otto (1952) The Exact Sciences in Antiquity p. 97. 27. See Jones, Sir W. (1790) Antiquity of the Hindu Zodiac. Asiatic Researches, Vol. II, p. 289. (We have used the subject matter as contained in Centenary Review of the Asiatic Society of Bengal from 1784 to 1883 A.D. (1885) Part III, p. 22). For Personal & Private Use Only

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SELF-IMMOLATION AS AN EXPEDIENT FOR EMANCIPATION AS REVEALED IN THE UVA SAGADASAO S. N. Ghosal Some religious systems of the world permit self-immolation. It is never considered a crime in them, on the contrary it is assumed as a pious device, that leads man to the heaven. It leads him to the eternal bliss ralieving him of the painful experiences of rebirths. It places him to a superhuman region, where he remains being transformed into a god. Such an idea was prevalent in the Nirgrantha system too. The Jains admit this as a holy rite, which the adherents of the Jaina faith-particularly the lay worshippers (the upasakas) practise with a view to achieving their emancipation from the worldly existences. One gets a very graphic account of this phenomenon from the holy texts of the Jains. The Uvasagadasao one of the Anga-texts bears clear evidence in support of the fact. Let us go into the details and see how far the above statement is correct. In the Uvasagadasao there are three stories, which go to support the views that we have expressed above. We particularly refer to the stories of Ananda, Kamadeva and Mahasayaga. Ananda lived in the city of Vaniyagama, that was not far from Duipalasaya, where a notable shrine - a chaitya occurred. His wife was Sivananda. Ananda was a house-holder, who was immensely rich and who stood as a supprt to many people - his relatives and friends. They consulted him every now and then and sought his advice in their troubles and di Ticulties. On one occasion he had the opportunity to come in contact with the Lord Mahavira. He minutely heard the doctrines of the Nirgrantha faith, which the Lord explained to the people. After hearing the religious principles from Mahavira Ananda became extremely delighted. There developed a deep craving in his heart for accepting the teachings of the Lord and dedicating himself absolutely to his service. But for certain difficulties he could not forsake the house and take to renunciation completely. So he decided to become a lay worshipper, a Somanovasaga adopting the five anuvratas and seven Siksapadas. This enabled him to remain in the house but to perform the divine services in pursuance of a definite pattern of religious practices. For Personal & Private Use Only

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108 S. N. Ghosal After courting the life of a lay disciple Ananda raised upon himself the walls of multifarious restrictions. He avoided the gross violence to life, speaking lies, stealing, contact with many women being contented with his wife and other kinds of coarse sexsual pleasures. He then gave up luxuries in all matter and imposed upon himself the burden of a rigorous life. He set a limit to his possessions. He deposited four crores as reserved money, employed four crores for expansion by way of trade and industry. He kept only four stables of cows each stable containing ten thousand cows. He had in his possession land, which was fit to be cultivated by five hundred ploughs merely. He retained only five hundred carts for business purposes and five hundred for personal conveyance. He preserved only eight boats. Such an attitude of restriction was notable also in the consumption of articles needed for the daily use. He made use of only a single red towel, one juicy stick for tooth-cleaning, one variety of oil for rubbing, one kind of sweet-scented powder, eight pitchers of water for bathing, one pair of silk cloths, one kind of aloes, sapbron, sandal paste and others. He displayed the same attitude of rigorism in the use of other articles too. He liked only the white lotus or the jasmine flower, one pair of ear-rings bearing the inscription of his name, one kind of incense etc. In the matter of food and drink he showed the identical restrcition. He took one kind of drink a gruel of pulse, one kind of boiled rice prepared with ghee, one kind of soup prepared from mug or masa pulse, one kind of clarified butter, one kind of vegetables, one sweet drink, one kind of drinking water and one kind of mouth-perfumes. He avoided the employment of energy to matters, which was destined to be fruitless (anathadanda) and non-productive in the future. Enthused as he was with a spirit of religious fervour and devotion he meticulously avoided all the different kinds of aticaras. He avoided the offences against the law of the right faith-sammattassa aiyara, those offences against the vow of desisting from violence to life, from uttering ljes, from stealing and also those offences against the provision of being restricted to one wife. He carefully avoided also the offences against the law of making restriction of his possessions. He strictly complied with the dictates of the sastras and was very cautious in his conduct and the mode of observance of the daily life. He avoided thus the offences against the vow of desisting from fruitless endeavour (70&G THu), the vow of retaining inward Reace (sAmAiyassa aiyAga), of being within a restricted territory (desAvagAsiyassa 27599121) and finally the vow of perpetrating faultlessly the religious fastthe taglaan For Personal & Private Use Only

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Self-Immolation 109 The teachings of the Lord Mahavira overwhelm so deeply the lay worshipper Ananda that he induces his wife to go to the lord Mahavira and accept religious instructions from him. Dvoted as she was to her husband she did it and became installed with a deep religious feeling. Ananda in this way passed fourteen years observing multifarious kinds of religious works, abstinences, renunciations, fasts etc. (data 1498941EU ataglaari). Suddenly such a thought flashed into his mind that due to his stay in the house he could not do more vigorously the religious services, which he ought to have done. He then laid the charge of his house to his eldest son and came to his residence Kolla. There he lived close to the Lord Mahavira in his posaha-house and heard every now and then religious preachings from him. He became more devoted to the austere practices. By this he attained the eleventh standard of a lay-worshipper ( 31-OCHT). By these austerities and rigorous observances he became very weak and extremely emaciated. This extreme hardship brought for him the avadhijnana, a superhuman knowledge, a kind of magic power by which one could see far, beyond the ken of the physical eye. Thus he passed twenty years. Then with a view to attaining the final emancipation he decided to destroy the body by the rejection of food and drink and took to more rigorous practices. For thirty days he survived without any kind of nourishment of the body. He remained submerged in deep meditation. The end came at last and he left the mortal frame. He became a god after the dissolution of the body and lived in the Aruna vimana in the Sohamma-heaven in the North-east of the Sohamma vadimsaya along with other gods. But here his stay was not permanent. He was destined to be here for the period of four paliovamas. But he attained the ultimate liberation in the Mahavideha. This clearly shows that self-immolation is a sanctioned religious practice in the Jaina faith. Lord Mahavira approved it and Ananda brought his emancipation by such abnegation of the worldly existence. The story of Kamadeva is similar to that of Ananda both in contents and purport. Kamadeva lived in Campa where Jiyasattu was the king. Kamadeva was distiguished house-holder. His wife was Bhadda. Like Ananda he too was the owner of a big estatz. Like the former he placed the charge of his family to his eldest son and accepted the duties of a lay worshipper. He received instructions from the Lord and observed religious practices in the secluded corner of the posaha-house. He was noted for his devotion and firm resolve to secure emancipation. For Personal & Private Use Only

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S. N. Ghosal On one occasion in the dead of the night a goblin appeared before. him with a dazzling sword in his hand. He had a monostrous shape and a terrific appearance. He asked Kamadeva to give up the religious practices and threatend him to kill if he would not act according to his words. But Kamadeva was not daunted by his threats and he remained steadfast in his devotion. Then he took the shape of a gigantic elephant, who looked like a thick mass of cloud. With his two hideous tasks he created fear into one's mind. He tried to dissuade Kamadeva from his religious observances and asked him to go back to the worldly life. But Kamadeva did not pay any heed to his threats. Then the monster assumed the appearance of a gigantic serpent, who was discharging poison through his mouth. Hist hissing noise appeared like the rumbling of the cloud and the same generated a deep consternation into one's heart. The snake made the same proposal to Kamadeva, but the latter was undaunted like before and was ready to bear any assault, however severe might it have been. 110 Then a god, who assumed all such appearances to intimidate Kamadeva and thereby to test his religious fervour appeared before him and praised him with excellent words for his devotion and deep faith in the Nirgrantha doctrines. He begged excuses for his uncharitable act and left the place. Then on one occasion the lord Mahavira came to Campa. Kamadeva too visited the place and received preachings from the lord. Mahavira refered to the intimidations, which on occasions in the dead of the night the god held before Kamadeva with a view to dissuading him from the track of right faith of the Nirgrantha doctrine. The lord Mahavira apprised the people of the efficacy of the Nirgrantha faith, which enabled people to surpass all obstacles and brave all intimidations coming from any source. Kamadeva passed twenty years rigidly performing the duties of a lay worshipper. He required in this way the eleven standards. For one month he remained being submerged in meditation and did not take any food. He became extremely emaciated and the end came soon. He left his mortal frame and became transformed into a god in the Arunabha-Vimana, in the Sohamma-Vidimsaya-mahavimana and the Sohamma Kappa, His final stay. was settled in the Mahavideha. In this legend too as in the former we find the sanction of the self-immolation, that occurs as a step to the ultimate emancipation of the soul. Let us discuss the story of Mahasayaga and see how he too adopted self-immolation for achieving the soul. There lived at one time a rich householder Mahasayaga by name in Rajagrha. He was fabulously rich, For Personal & Private Use Only

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Self-Immolation He maintained eight crores of gold coins as reserved money, eight crores for acquiring interest and eight crores for expansion by way of trade and industry. He had thirteen wives, of which Revati was the foremost. Like Ananda Mahasayaga too was inspired with a deep feeling of renunciation after hearing the religious preachins from the lord Mahavira. But as he could not forsake the house he became a lay worshipper a and imposed upon himself all kinds of restrictions, which at one time Ananda adopted too. 111 Among the wives of Mahisayaga Reval was extremely cruel, mean and jealous. She made a plan to kill all the co-wives, appropriate their treasures and enjoy coarse pleasures with her husband. She killed the twelve cowives according to the plan and took all their treasures. She took to a very licentious coarse of life, consumed fleshes of animals and drank wine. She infact surpassed all limits in both the affairs of the consumption of meat and wine. At one time the king of Rajagrha prohibited the killing of animals in his kingdom. But as she could not live without taking meat she managed to bring two calves from her own stables, which she inherited from her father as paternal property along with other kinds of treasures. Thus she satisfied her greed for meat by killing them although they were surreptitiously smuggled into her house from her father's place. Like Ananda Mahasayaga too passed fourteen years performing multifarious kinds of restraints, pious deeds, abstinences, renunciations, fasts (sIlavyayaguNaveramaNapaJcavANa-posahoyavAsa) etc. He then decides to leave the house to devote himself more vigorously to the religious austerities in the 'posaha house. He places his eldest son in charge of his family and comes to the secluded holy place for achieving his spiritual advancement. At this time Reval severely drunken due to excessive consumption of liquor appeared before her husband in the fast-room. She had no upper garment and her hairs were dishevelled completely. She expressed amorous sentiments and feelings. She tried to dissuade Mahasayaga from performing religious practices and urged him to come back to the world for enjoying sensual pleasures. But Mahasayaga remained calm and unruffled. He did not pay any heed to her words. Suddenly the idea flashed into him to perform more rigorous rites. and penances. He resolved to be engrossed in deeper meditation of food and drink. His body becomes emaciated. These rigorous observances endowed him with the spiritual power, the Avadhijnana, by which he could see far beyond the range of the human eyes. For Personal & Private Use Only

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112 S, N. Ghosal While he was in such a condition of his religious life his wife Revai again appeared before him and insisted on his going back to the house for enjoying sensual pleasures. Mahasayaga visualised by his spiritual pows' (the avadhijanna) the miserable condition and sufferings, which were in a store for her. He foretold her that within seven days. Revai would die of dropsy and intestinal troubles and after her death she would be hurled into the hell of Loluacchua in the Raanappabha world, where she would stay for eighty-four thousand years along with other sinners. Not being successful in her endeavour Revai came back home disheartened and dejected. As predicted by her husband she died of her illness within seven days and was thrown into the hell for undergoing the course of sufferings, which were destined for her. * Now the lord Mahavira told the monk Goyama that a man, who had adopted the rigorous life of self-mortification and meditation for achieving the final goal of emancipation should not disclose by his supernatural power any future evil to any body, as had been done by Mahasayaga to his wife. So Mahasayaga should admit his sin and make the necessary expiation for it. Hearing these words from Lord Mahavira Goyama nurriedly came to Mahasayaga at Rajaglha and narrated the statement of the lord to him. Mahasayaga humbly accepted the words of Goyama and after admitting his sin performed the necessary expiation. Mahasayaga was extremely weak and emaciated by austere penances and severe religious observances. For twenty years he performed successfully the task of a lay worshipper (antarany ) and acquired the eleven standardas (saran 411). He refused food and drink and stopped the nourishment of the body absolutely. He sat in meditation deeply and was not destined to rise again. He remained in this condition for a month. He finally left the mortal frame. After his dissociation from this mortal body he became transformed into a god in the Arunavad insaya-heaven in the Sohamma-Kappa. But this was not the place for his final stay. He was here for the period of four paliovamas. The final rest of his soul was at Mahavideha. The final transformation of Ananda, Kamadeva and Mahasayaga show clearly that killing of oneself for religious purposes is sanctioned in the Jaina religious system. The belief stands at the back-ground of this practice that the body is the source of sin and misfortune. So if one makes his body subject to sufferings he expects happiness in the heaven. If the body is exposed to the worst kind of mortification by the rejection of food and drink one can find a safe place in the heaven by being transformed into a divine being. This indicates incidentally that the soul is For Personal & Private Use Only

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Self-Immolation 113 immortal and it does not perish with the dissolution of the body. Selfimmolation is thus a religious practice in the Jaina system of thought. Lord Mahavira approved it and his zealous devotees practised it in his own life-time. It was nevertheless the result of evolution of a strong personality although the materialists will explain it as nothing but the expression of a fugitive mind - an escapist tendency, a device for fleeing away from the insoluble problems of life. Sambhodhi 7-1.4 For Personal & Private Use Only

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ANOTHER RARE SPECIMEN OF ARCHAIC JAIN-MAHARASTRI : TARAMGAVAT KAHA OF PADALIPTA H. C. Bbayani In a valuable paper published in 1936 the late Dr. L. Alsdorf had pointed out the unique importance of the Vasudevahindi (- Vh) from the linguistic point of view. He had briefly enumerated and discussed 'some of the more important striking features and peculiarities' of Vh. The numerous unusual or hitherto unattested grammatic forms and usages of the latter marked it as a type of early Prakit, which Alsdorf aptly designated as 'Archaic Jain Maharastri.' So far the language of no other Prakrit text is known to share these preculiarities and Vh. remained our one and only specimen of this type. But now another specimen of Archaic Jain-Maharastri has come to my attention in the form of a text that is preserved as an abridgement of an old Prakrit Katha that is no longer extant. That text is Samkhitta-Taramgavai-kaha2 (known also as Taramgalola) ( = STv), which is an abridgement of Padalipta's lost Taramgavaikahas prepared possibly c. 1000 A.D. There is sufficient evidence to regard this abridgement as by and large reproducing faithfully the selected verse portions of the original. Consequently we can reliably take the language of STv. as a represetative specimen of the Prakrit of the original Taramgavai. A brief account of some remarkable characteristic of the Prakrit of STv, is given below. It gives us a very valuable glimpse into the JainMaharastri used in Padalipta's lost romance. Verbal Forms 1. 1st person sing. of present indicative in cam (and of optative in -ijam). Alsdorf has noted a few forms from the Mahanisiha and the Ayaradasao and seventeen forms from Vh. In STv, we find about twentyfour such forms as follows : passam (261, 1400) uppekkham (748) pasam (1492) accham (736, 818, dhay(v)am (1090) peccham (252, 264, 1013, 1442) sunam (1135) 876, 1252) dajjham (356,763) samanusavam (288) iccham (786, 1507) gaccham (1200) jiyam (501) gaccham (1073) pekkham (1491) labbham (839,922) For Personal & Private Use Only

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Specimen of Archaic Jain-Maharastri 115 2. Aorist forms in -iya, -siya (-cchiya-hiya). Alsdorf has noted a few occurrences from Vh. In STv, such forms are frequent as can be seen from the instances noted below : kasiya (105,221,639dacchiya (949,1608) dahiya (611) 1045) rocchiya (1132) nahiya (754) aisiya (622) gahecchiya (1248) bhahiya (1042) vinnavesiya (730) ghacchiya (1636) asiya (46,305,1377) vahiya (867) bhaniya (169,278,643, neiya (993) 1178,1381,1596, bandhiya (994) 1600,1604) cimtiya (1106) sahiya (593,1131) lajjiya (1164) gacchiya (800) acchiya (1184) We have also kasi (796,935) and bhahiya (1042) with ma. 3. Aorists in -ittha (3rd person sing.) and -imsu (3rd person plur.). They are used in the Ardhamagadhi canon only. In STv. we find the following instances : padijaggittha (1157) paroisu (1235) (ma) bhaittha (1067) viharimsu (1624) 4. Absolutives in -tianam. They are used in the Ardhamagadhi canon only. In STv. we find the following instances : karittanam (130), niveyaittanam (762), paricaittanam (1043). 5. Forms of substantive verb: Frequency of these forms in Vh. is considered by Alsdorf as an archaic feature. This feature also sty. shares with Yh, mi (1st person sing.) is met with in 119, 177, 185, 206, 283, 603, 680, 682, 755, 1012, 1135, 1148, 1255, 1269, etc. -mhi 746; -mo (1st person plur.) is found in 1055, 1056, 1086, 1157, 1226 etc. tha is met with in 1077. The use also of these forms prior to the related past participle is known to STv (e.g. mo gahiya 928, bhe tiha parituttha 1077, mi payatta 755). 6. Some other noteworthy verbal forms: (1) 1st person plur. present indicative or future in-mu: gacchamu (1094), pucchamu (1316), dahamu (1073). (2) 1st person sing. present indicative of the Atmanepada : bhave (49). kahe (80), sambhare (84), vanne (84). (3) Absolutives in -um with-je enclitic are quite common (e.g. in 75, 150, 194, 408, 1081, 1290, 1473, 1479, 1509, 1534 etc.) For Personal & Private Use Only

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i16 H.C. Bhayani (4) sakka with infinitive in -um : There are several instances (e.g. in 1026, 1030, 1075 etc.) (5) Present indicative forms of bri-, ni-,-i: bemi (164), bei (412,533), bemti (62): nil (201,437), nimo (1151): atimi (1621), pariti (1348). (6) Present participle (Atmanepada) in -mana: alcchamana (841), uttuyamani (604), vokkasemana (640), Pronominal forms: ne (1st person plural pronoun) and bhe (2nd person plural pronoun) are used freqnently. Some of the other striking forms: (Including Deiya words and usage peculiar to Ardhamagadhi): Forms with the pleonastic suffix -agam or -ayam muhuttagam (864, 1469), sacciyagam (1492), daharayam (1384), puvvatarayam (1469), bahutarayam (1481). Forms with the diminutive suffix -ulla(ya): hasullaya- (110), dhlulla(115), gharaullaya- (115). A list of Desya and other noteworthy items: aicch-841,1104 ati+kram samaticch-697 sam+ati+kram amtivasi 1188,1189, grama-parisara vasin accheppa 1548 asprsya adayana 556 kulata anada 696 svacchanda-carin appah-505,539 sam+dis alamkiyalliya 1391 alamkrta avaodaya 1012 adho-griva avaguya 464,859,1252 apavrta avayakkh-729 dri avvaya 51 amlana anavayagga 1348 ananta agitthi 206 akarsana acikkhanaka 1246 akhyapaniya abhattha 864 abhasita paccabhattha 948 pratyabhasita avallaya 861,868 nau-danda ihajm 44 iha ur-450 ud+ir-,janayukkutthi 945,965 utkrosa udd-540 padarsanaya dhruttuya-604 ud+tejayuonmamtha-1333 mathana uppiccha 1005 vyakula uppehada 33 udbhata upphala 188 kathaka upphid-700 ud+kurdupphunna 741 apurna upphus-513 +spre uvviddha 1431 gabhira (?) orumjiya 535,1041 garjita katta 569 garhayam (nipatah) karamari 962 bandini kavilasa 1189 Kailasa kamapala 238 Baladeva kino 79 kim punah kimicchaga 471 yatheccha kosiyara 196,1575 kauleya khinikkhiniya 109 kinkint (?) gidha 350 grhita gagara 1333 gargara giddhu 1482 grdhnu For Personal & Private Use Only

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gosa 1158 prabhata gosagga 519 gosarga ghotta 327 pana Specimen of Archaic Jain-Maharastri nighott-1454 pacamgoda 142,145 piuka cimcaiya 1206 mandita cimcelliya 1196 mandita cilalliya 254 dedipyamana cuduli 1218 agni cuppalaya 689 gavaksa cedarava 1103 sisu chayaggha 1236, 1271 kaulina jogakkhema 1167 kusala-cinta tappara-kanna 697 vikarala-karna tattoccaya 12 tatratya thatti 1431 airaya-sthana davadavassa 1561 drutam duyagga 942, 949 etc, ubhe doddiya 370 drti doddhiya 697 alabu dohalini 292 samutsuk nicatta (?) 1057 atimtra nimmaya 1287 vihita neddaliya 310 lalatika nippheda 1049 niskasana nivajj-813 svap nihamm-1173 gam nevva 1375 nivi, vastraikadesa pamgutti 296 pravarana padal 1004, 1040 kuttra padijagg-552,1157 prati+jagrpadissui 51 kimvadanti padhamelluya 341 prathama pattal 1046 parna-patra parajjha 696 paravasa pauhari 1175 bhakta-harika paraga 1103 pravaraka pasaniya 95 saksin pimdaliya 261 pindikrta pirili 945 vadya-visesa pillaya 1383 dimbha poraniya 492 puratant phadakkaya 109 kridanaka-visesa baliyam 173 gadham bihanaya 362 bhisana bojjhaka 212 vahya markha 863 (?) mamgula 1338 anista, papa magasaya 683 masaka 11 mane 153,950 vimarie (nipatah) manne 154 manye (vimarse nipatab) mattallaya 1003 matallaka mallahadi 945 vadya-visesa mahala 255 mahat maluya 343 vallt mimja 697 bija muha-makkadiya 707 mukha-vikunana muddhadiya 1280 ativa mugdha mohana-ghara 235,1116 ratigrha rimcholl 1468 parkti ribhiya 242, 1488 svara-ghurnana lacchighara 168 kamala lena 474 avasthana vadra 553 vrada vakkheva 1091 darikarana vara-variya 470 1psita dana-ghosana varisadhara 1201 varsadhara vallura 1374,1375 suska-mamsa viddhadga 1436 vidhvatisaka vihanna 100,423,1378 vidhija vihedhaga 1312 tiraskart vokkas-640 ksapay vodrahi 1095 taruni vo(a?)missa 243 misrita samcakkara 770 avakasa (?) sayaraham388,577,992 ghram samaccha 1287 mantrana sahattha 1182 samhrsta sirighara 934 dhananidhi suhalla 942 sukha soggati 1553 sugati solla 1004,1393 pakva-mamsa hamdi 1023 niscaye (nipatab) For Personal & Private Use Only

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118 H.C. Bhayani The above-given brief and rather unsystematic account of the peculiarities of the Prakrit of STv, suggests several important conclusions: (1) It confirms our view that STv. mostly reproduces the original verses of the Taramgavai. (2) It provides internal evidence in support of the Jain tradition that assigned Padalipta's Taramgavai to the period of the Satavahanas of Pratisthana (i.e. to the beginning centuries of the Christian era). (3) It indirectly confirms the early date for Vh. suggested by Alsdorf. (4) It shows early Jaina-Maharastri as a literary dialect full of vigour and vividness. It will not be out of place to reproduce here Alsdorf's concluding remarks about the language of Vh. They are equally pertinent to the language of Taramgavai : Vh. has presented us a picture of JM (i.e. Jaina-Maharastri) materially different from that which is familiar to us from P(i.e. Pischel's Prakrit grammar) and JErz. (i.e. Jacobi's Ausgewahlte Erzalungen in Maharastri). Its main features are : first an even much closer affinity to AMg (i. e. Ardhamagadbi) than that prevailing between ordinary JM and AMg (cf. P $ 20). We are markedly nearer the time when JM came first into being as an individual dialect, distinct from AMg. Secondly a great number of archaisms and other interesting peculiarities which not only in themselves are valuable additions to our knowledge, but also help to elucidate many a dark point of Pkt. (i.e. Prakrit) grammar and linguistic history. Ultimately the great problems of the origin and true character of AMg and JM, of their development and their relations to each other as well as to the other Pkt dialects, the Pali etc. are raised anew and demand new answers.? Notes 1. 'The Vasudevahindi, a specimen of Archaic Jaina-Maharastri', Bulletin of the School of Oriental and African Studies, 8, 2-3, 319-333. I offer the present paper as an humble tribute to Late Dr. Alsdorf who made so many valuable contributions to the field of Prakrit and other Indological studies. The present paper is in a way a continuation of my earlier paper 'Some Prakrit Verses of Padalipta and the Authenticity of the Taramgalola,' Vishva Bandhu Commemoration Volume (= Vishveshvaranand Indological Journal, 12, 1-2) 1974, 26-32. 2. Edited by Kasturvijay-gani, 1944. Due to defective Mss and other reasons the edition gives a text full of errors. A partially emended and restored text of STv. with Gujarati translation is being serially published in Sambodhi, 4,2, July 1975 and the following issues. E. Lewmann had published his German translation of this work in 1921 under the title 'Die Nonne'. For Personal & Private Use Only

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Specimen of Archaic Jain-Maharastri 3. See my paper mentioned in n. 1, Padalipta is traditionally associated with the king Satavahana of Pratisthana. This would suggest for Taramgavai a date prior to that of Vh. 4. Besides the statement of the abridger to that effect (STv. v. 8), we have the fact of completely identical verses common to STv. and another independently prepared shorter abridgment of the Taramgavas found in Bhadresvaras Kahavali. See Taraimgalola, Sambodhi, 6, 3-4, 231-258, 1977-1978. 119 5. The author of the abridgement has specifically stated (STv. v. 8) that in his abridgement he has aimed at leaving out the Desya expressions of the original work. So whatever such words are found in STv. are but inevitable remnants of a substantial body. It may be observed that several items of the given list are unknown to the Paiasaddamahannavo. 6. Peculiar to Ardhamagadhi and the dialect of Sakara in the Mycchakarika, Pischel, Grammatik, $70. 7. of cit. p. 332-333 For Personal & Private Use Only

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Statement about ownership and other particulars about Sambodhi, the Quarterly Journal af L.D. Institute of Indology, Ahmedabad, to be published in the first issue every year after the last day of March. Form ly (Sec Rule 8) 1. Place of Publication Ahmedabnd. 2. Periodicity of its Publication Quarterly. 3. Printer's Name (1) Swami Shri Tribhuvandasji Shastry. Nationality Indian. Address 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 4. Publisher's Name Nagin J. Shah, Nationality Indian. Address Director, L. D. Institute of Indology, Ahmedabad-9. 5. Editor's Names (1) Dalsukh Malvania (2) Dr. H. C. Bhayani (3) Nagin J. Shah Nationality Indian. Address L. D. Institute of Indology, Ahmedabad-9 6. Names and Addresses of L. D. Institute of Indology, Individuals who own the Ahmedabad-9 newspaper and partners or sharesholders holding more than one-percent of the total capital. 1, 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. For Personal & Private Use Only

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Jain coucauan international For Personal & Private Use Only dhruvasena bIjAnuM tAmrapatra cha.sa. 138nI samudrA (mAsema mazita tAmrapatra') citra 1 khajurAho ke AdinAtha maMdira ke samIpa ke saMgrahAlayakI dvitIrthI jinamUrtiyAM - ke 28-30, 11 vI - 12 vIM zatI /

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For Personal & Private Use Only citra 3 devagaDhake maMdira : 1kI vimalanAtha evaM kuMthunAthakI dvitIrthImUrti 11vI shtii| citra 2 khajurAho ke maMdira : 3 kI dvitIrthI mUrti vIM zatI Arkiolojikala sarve Apha inDiyAke saujanyase /

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jaina tIrthaMkaroM kI dvitIrthI mUrtiyoM kA pratimA-nirUpaNa mArutinandana prasAda tivArI dvitIrthI jina (yA tIrthaMkara ) mUrtiyoM se hamArA bhAzaya aisI mUrtiyoM se hai, jinameM do tIrthakaroM ko eka sAtha AmUrtita kiyA gayA hai| dvitIrthI jina mUtiyoM ke sambandha meM hameM jaina granthoM meM kisI prakAra ke ullekha nahIM prApta hote haiN| tAtparya yaha hai ki dvitIrthI bina mUrtiyAM paramparA dvArA nirdezita na hokara kalAkAroM kI maulika dena rahI haiM / dvitIrthI jina mUrtiyoM ke utkIrNana kI paramparA navIM zatI se prArambha hokara nirantara bArahavIM zatI taka lokapriya rahI hai / dvitIrthI mUrtiyoM kI lokapriyatA digambara sthaloM taka hI sImita rahI hai / dasavAM se bArahavIM zatI ke madhya kI sarvAdhika dvitIrthI mUrtiyA~ khajurAho (chatarapura,madhyapradeza ) aura devagar3ha (lalitapura, uttarapradeza) se prApta hotI haiN| kucha mUrtiyA~ ur3IsA, vihAra aura baMgAla se bhI prApta hotI haiN| dvitIrthI jina mUrtiyoM ko lAkSaNika vizeSatAoM ke AdhAra para tIna vargoM meM vibhAjita kiyA jA sakatA hai| pahale varga kI mUrtiyoM meM eka hI tIrthaMkara kI do AkRtiyA~ utkIrNa hai| : isa varga meM laTakatI kezAvalI se yukta RSabhanAtha (prathama jina) aura pAMca yA sAta sarpaphaNoM ke chatra se yukta supArzvanAtha (7 ve jina ) evaM pArzvanAtha (23 veM jina) kI dvitIrthI mUrtiyAM AtI haiN| dasare varga kI mUrtiyoM meM jinoM kI AkRtiyAM lA~chanoM se rahita haiM, aura unakI pahacAna kisI prakAra saMbhava nahIM hai| spaSTa hai ki dUsare vargoM kI dvitIrthI martiyoM kA uddezya eka hI tIrthakara kI do AkRtiyoM kA utkIrNana rahA hai| tIsare varga kI mUrtiyoM meM bhinna lA~chanoM se yukta do alaga-2 tIrthakaroM ko AmUrtita kiyA gayA hai, jisakA uddezya do bhinna tIrthakaroM ko samAna pratiSThA pradAna karanA rahA ho sakatA hai| sabhI vargoM kI dvitIrthI mUrtiyoM meM do tIrthakaroM ko nirvastra aura kAyotsargamudrA meM dharmacakra se yukta siMhAsana, yA sAdhAraNa pIThikA para nirUpita kiyA gayA hai| pratyeka tIrthakara sAmAnyataH do pArzvavartI cAmaradhara sevakoM, upAsakoM, bhAmaNDala aura zIrSabhAga meM uDDIyamAna mAlAgharoM,gajoM, trichatra, azoka vRkSa evaM dundubhivAdaka kI AkRtiyoM se yukta haiM / kucha udAharaNoM meM donoM tIrthaMkaroM ke lie cAra ke sthAna para kevala tIna hI cAmaradhara evaM uDDIyamAna mAlAdhara utkIrNa haiM / aisI mUrtiyoM meM cAmaradharoM evaM uDDIyamAna mAlAdharoM kI do AkRtiyA~ dvitIrthI mUrti ke choroM para aura eka AkRti donoM jinoM ke madhya meM utkIrNa haiM / madhya kI mAlAdhara evaM cAmaradhara AkRtiyA~ donoM jinoM ke lie prayukta haiM / dasavIM zatI ke anta taka dvitIrthI martiyoM kI pIThikA para tIrthaMkaroM ke svatantra lAMchanoM ke utkIrNana kI paramparA bhI prArambha ho gaI thI / gyArahavIM zatI taka jinoM ke sAtha yakSa-yakSI yugaloM ko bhI saMzliSTa kiyA jAne lagA thA / pahale aura dUsare vargoM kI dvitIthIM mUrtiyoM meM donoM jinoM se sambaddha yakSa-yakSI yugala samAna lAkSaNika vizeSatAoM vAle haiN| jaba ki tIsare varga kI martiyoM meM donoM jinauM ke sAtha svatantra lakSaNoM vAle yakSa-yakSI nirUpita haiM / For Personal & Private Use Only

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mArutinandana prasAda tivArI lagabhaga dasavIM - gyArahavIM zatI kI eka manojJa mUrti khaNDagiri (ur3IsA) kI guphA se prApta hotI hai, aura samprati briTiza saMgrahAlaya, landana (kramAMka : 99 ) meM surakSita hai padUmAsana para kAyotsargamudrA meM avasthita nirvastra jina AkRtiyA~ vRSabha aura siMha lAMchanoM se yukta haiM, jo RSabhanAtha aura mahAvIra ( 24 veM jina ) kI dvitIrthI mUrti hone kA pramANa hai / RSabha jaTAmukuTa se zobhita haiM, jaba ki mahAvIra kI kezaracanA gucchakoM aura uSNISa ke rUpa meM pradarzita hai / RSabha kI pIThikA para siMhAsana ke sUcaka do siMho ko nahIM utkIrNa kiyA gayA hai; usake sthAna para namaskAra mudrA meM upAsakoM kI AkRtiyA~ citrita haiM / pratyeka jina cAmaradharauM, mAmaNDala, trichatra, uDDoyamAna mAlAdharoM, evaM dundubhivAdakoM se yukta haiM / aluArA ( bihAra ) se prApta gyArahavIM zatI kI eka kAMsya mUrti paTanA saMgrahAlaya ( kramAMka: 10682) meM saMgRhIta haiM / lAMchanoM ke AdhAra para jinoM kI nizcita pahacAna RSabhanAtha evaM mahAvIra se kI jA sakatI hai / RSabha kA vRSabha lAMchana aspaSTa hai, para skaMdhoM taka prasArita kezavallariyA~ bhI spaSTa haiM / bhAmaNDala aura trichatra se yukta donoM jina padmAsana para kAyotsarga mudrA meM nirvastra khar3e haiM / 2 khajurAho : khajurAho madhyayugIna kalA evaM sthApatya kA mahatvapUrNa kendra rahA hai, jo kAma - kriyA se sambandhita citraNoM ke lie Aja bhI vizva-prasiddha hai / hindU mandiroM ke sAtha hI isa sthala para jaina mandiroM kA bhI nirmANa kiyA gayA thA, jinameM pArzvanAtha aura AdinAtha ko samarpita mandira hI samprati surakSita haiN| isa sthala para dasavIM se bArahavIM zatI ke madhya kI apAra mUrti - sampadA kA vaividhyapUrNa bhaMDAra bhI surakSita hai| khajurAho se dasavoM se bArahavIM zatI ke madhya kI nau dvitIrthI mUrtiyA~ prApta hotI haiM ( citra saM 0 1 ) / sabhI udAharaNoM meM jinoM ko do svataMtra siMhAsanoM para pAramparika pratihAryo ke sAtha AmUrtita kiyA gayA hai| jinoM kI laTakatI bhujAoM meM pUrNa vikasita padma pradarzita hai, jo pUrva madhyayugIna jina mUrtiyoM kI eka abhinna vizeSatA rahI hai| khajurAho kI dvitIrthI mUrtiyoM kI eka pramukha vizeSatA yaha rahI hai ki jahAM devagar3ha evaM anya kSetroM kI mUrtiyoM meM jinoM ke sAtha svataMtra lA~chanoM evaM zIrSa bhAga meM pA~ca yA sAta sarpaphaNoM, aura skandhoM para kezavallariyoM kA niyamita aMkana prApta hotA hai, vahIM khajurAho kI mUrtiyoM meM ina vizeSatAoM kA abhAva rahA hai / kevala eka udAharaNa meM lA~chanoM ko darazAyA gayA hai| Azaya yaha ki lA~chanoM evaM anya lakSaNoM ke abhAva meM dvitIrthI mUrtiyoM meM jinoM kI pahacAna sambhava nahIM hai / jJAtavya hai ki dasavIM zatI taka khajurAho ke kalAkAra sabhI jinoM ke lAMchanoM evaM lakSaNoM se paricita ho cuke the, aura isa pariprekSya meM dvitIrthI mUrtiyoM meM laoNchanoM kA abhAva sarvathA Azcaryajanaka hai / ATha udAharaNoM meM pratyeka tIrthaMkara ke siMhAsana choroM para dvibhuja yA caturbhuja yakSa-yakSI yugala nirUpita haiM / tIna udAharaNoM meM sAmAnya lakSaNoM vAle yakSa- yakSI dvibhuja haiM / do udAharaNoM meM unake karoM meM abhayamudrA aura jalapAtra pradarzita hai / mandira : 3 kI gyArahavIM zatI kI mUrti meM dvibhuja yakSa-yakSI padma aura phala se yukta haiN| pA~ca udAharaNoM meM yakSa-yakSI caturbhuja haiM / caturbhuja yakSa-yakSI kI bhujAoM meM sAmAnyataH abhayamudrA, padma padma ( yA zakti) ( yA padma se lipaTI pustikA) evaM phala ( yA jalapAtra) pradarzita hai / eka udAharaNa ke atirikta anya sabhI meM donoM tIrthaMkaroM ke caturbhuja yakSa-yakSI samAna lakSaNoM vAle haiM / AdinAtha mandira se saTe For Personal & Private Use Only

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jaina tIrthaMkaro kI dvitIrthI mUrtiyoM kA pratimA-nirUpaNa saMgrahAlaya kI mUrti (ke0 28) meM bAyIM ora kI jina AkRti ke yakSa kI tIna avaziSTa bhujAoM meM padma, padma aura phala pradarzita hai| yakSI abhayamudrA, padma, padma se lipaTI pustikA aura phala se yukta hai| dAhinI ora kI jina AkRti ke yakSa kI bhujAoM meM abhaya, zakti, pustaka aura phala citrita hai / yakSI dvibhujA hai aura usakI dakSiNa bhujA se abhayamudrA vyakta hai, jaba ki vAma bhujA jAnu para sthita hai / donoM jina AkRtiyoM ke parikara evaM pAzvoM meM kaI laghu jina AkRtiyAM utkIrNa haiN| adhikAMza laghu jina AkRtiyA~ kAyotsargamudrA meM pradarzita haiM / mandira : 3 kI mUrti ke UparI bhAga kI laghu jina AkRti dhyAnamudrA meM AsIna hai, aura sapta sarpa-phaNoM ke chatra (pArzvanAtha ) se yukta hai ( citra saM . 2) / mUrti ke parikara meM kula 18 laghu jina AkRtiyA~ utkIrNa haiM / AdinAtha mandira se saTe saMgrahAlaya kI mUrtiyoM ke parikara meM cAra, sAta ATha, evaM nau; aura purAtAtvika saMgrahAlaya, khajurAho kI mUrti ( kramAMka : 1653 ) meM bAraha laghu AkRtiyAM AmUrtita haiN| devagar3ha-khajurAho ke samAna hI devagar3ha bhI jaina kalA kA eka mahatvapUrNa kendra rahA hai, jahAM se prabhUta saMkhyA meM navIM (862 I0) se bArahavIM zatI ke madhya kI jaina mUrtisampadA prApta hotI hai| navIM se bArahavIM zatI ke madhya ko lagabhaga 50 dvitIrthI mUrtiyAM devagar3ha se prApta hotI haiN| sabhI udAharaNoM meM do jinoM ko nirvastra aura kAyotsarga mudrA meM sAdhArapa pIThikA yA siMhAsana para sAmAnya pratihAryoM sahita AmUrtita kiyA gayA hai| adhikAMza udAharaNoM meM tIrthaMkaroM ke viziSTa lAMchanoM evaM lakSaNoM ko darazAyA gayA hai| sabhI dvitIrthI mUtiyoM meM jinoM kI laTakatI bhujAoM meM vikasita padama pradarzita hai / pratyeka jina AkRti sAmAnyataH do cAmaradhara sevakoM, dundubhivAdakoM, uDDIyamAna mAlAdharoM, trichatra evaM azoka vRkSa kI pattiyoM se yukta hai / ' kucha udAharaNoM meM parikara meM padmakalikA yA ghaTa dhAraNa karane vAlI do gaja AkRtiyAM bhI utkIrNa haiM, jina para baiThI puruSa AkRtiyAM sAmAnyataH kalaza se yukta haiN| kucha mUrtiyoM meM cAra ke sthAna para kevala tIna hI cAmaradhara sevaka evaM uDDIyamAna mAlAdhara AmUrtita haiM / aise udAharaNoM meM do AkRtiyAM mUrti ke choroM para aura eka donoM jinoM ke madhya meM utkIrNa hai| kabhI kabhI cAmaragharoM kI dUsarI bhujA jAnu para sthita hone ke sthAna para puSpa dhAraNa karatI hai| gucchakoM ke rUpa meM pradarzita tIrthaMkaroM kI kezaracanA yA to uSNISa ke rUpa meM Abaddha hai, yA phira pRSThabhAga meM saMvArI hai| adhikAMza udAharaNoM meM mUlanAyakoM ke skaMdhoM ko chUtI laTeM bhI pradarzita haiN| ullekhanIya hai ki devagaDha meM skaMdhoM ko chatI laToM kA pradarzana lagabhaga sabhI jinoM ke sAtha lokapriya rahA hai| devagar3ha meM do vargoM kI dvitIrthI mUrtiyAM lokapriya rahI haiN| navoM se bArahavIM zatI ke madhya kI pahale varga kI mUrtiyoM meM donoM jinoM ko samAna lakSaNoM vAlA darazAyA gayA hai| donoM jina AkRtiyAM skaMdhoM ko chUtI laTo" (sAmAnyataH tIna laTeM) se yukta haiM; yA phira zIrSa bhAga meM pAMca" yA sAta'2 sarpaphaNoM ke chatra se zobhita haiM / isa prakAra pahale varga kI mUrtiyoM kA uddezya RSabha, supArzva yA pArzva meM se kisI eka kI dvitIrthI kA aMkana rahA hai| dasare varga kI mUrtiyoM meM donoM jinoM ke sAtha svataMtra lAMchanoM ko utkIrNa kiyA gayA hai, aura isa prakAra do bhinna tIrthaMkaroM ko AmUrtita kiyA gayA hai| isa varga kI sarvAdhika mUrtiyAM gyArahavIM zatI kI haiM / For Personal & Private Use Only

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mArutinandana prasAda tivAro yakSa - yakSI yugala kevala do hI udAharaNoM ( mandira : 19, lagabhaga 19 vIM zatI) meM nirUpita haiM / pratyeka tIrthaMkara ke sAtha svataMtra yakSa-yakSI yugala utkIrNa haiM / khajurAho kI dvitIrthI mUrtiyoM ke viparIta devagar3ha meM pratyeka tIrthaMkara se sambaddha yakSa-yakSI lAkSaNika vizeSatAoM kI dRSTi se svataMtra haiM / eka mUrti meM donoM jinoM ke mastaka khaNDita haiM, para skaMdhoM ko chUtI kezavallariyAM surakSita haiN| parikara meM tIna laghu jina AkRtiyAM citrita haiM, jinameM se eka pAMca sarpaNoM (supArzvanAtha ) ke chatra se yukta hai / yadyapi donoM mUlanAyakoM ke AsanoM para svatantra lAMchana utkIrNa haiM, kintu dAhine pArzva ko AkRti kA lAMchana aspaSTa hai / bAyIM ora kI jinaAkRti siMha lAMchana ( mahAvIra ) se yukta hai / mahAvIra ke dvibhuja yakSa kI dakSiNa bhujA khaNDita hai, aura vAma meM phala sthita hai / dvibhuja yakSI ke karoM meM abhayamudrA aura mAtuliMga pradarzita hai / dAhinI ora kI jina AkRti ke yakSa yakSI bhI dvibhuja haiM / yakSa kI bhujAoM meM gadA evaM phala pradarzita hai| yakSI kI avaziSTa dAhinI bhujA meM phala sthita hai / mandira : 19 kI dUsarI mUrti meM bhI donoM mUlanAyakoM ke mastaka khaNDita haiM, para skaMdhoM ko chUtI kezavallariyAM surakSita haiM / unake AsanoM para vRSabha ( RSabhanAtha ) aura gaja ( ajitanAtha - dUsare jina ) lAMchana aMkita haiM / bAyIM ora kI gaja lAMchana-yukta ajitanAtha mUrti meM yakSa-yakSI gomukha - cakrezvarI haiM / ullekhanIya hai ki gomukha cakrezvarI RSabhanAtha ke pAramparika yakSa-yakSI haiM / prastuta mUrti meM kalAkAra ne bhUla se gomukha-cakrezvarI ko ajitanAtha se saMzliSTa kara diyA hai / dvibhuja gomukha yakSa kI bhujAoM meM parazu aura phala pradarzita hai| garur3avAhanA ( mAnava rUpa meM pradarzita ) caturbhujA cakrezvarI abhayamudrA, gadA, cakra evaM zaMkha se yukta hai / RSabhanAtha se sambaddha dvibhuna yakSa ke hAthoM meM abhayamudrA aura phala pradarzita hai / caturbhuja yakSI kI donoM vAma bhujAeM naSTa ho cukI haiM, aura dakSiNa bhujAoM meM abhayamudrA aura padma darazAyA gayA hai / dvitIrthI mUrti ke madhya meM sapta sarpaphaNoM ke chatra se yukta pArzvanAtha kI laghu AkRti utkIrNa hai / siMhAsana para avasthita aura pArzvavartI cAmaradharoM se sevyamAna mandira : dundubhivAdaka evaM uDDIyamAna mAlAdhara kevala eka hI jina ke janaka hai / 4 19 ke donoM udAharaNoM meM trichatra, sAtha pradarzita haiM, jo Azcarya tIna udAharaNoM meM paMktibaddha graho kI dvibhuja AkRtiyA~ utkIrNa haiM / 4 eka murti ( 10 vIM zatI ) mandira : 12 ke pradakSiNA patha meM surakSita hai / utkaTikAsana meM virAjamAna sUrya ke donoM karoM meM sanAla padma pradarzita hai / anya 6 graha lalita mudrA meM AsIna hai, aura unakI bhujAoM meM abhayamudrA aura kalaza pradarzita hai / UrdhvakAya rAhu ke samIpa hI sarpaphaNa se zobhita ketu kI AkRti utkIrNa hai, jisakI donoM bhujAeM namaskAra mudrA meM mur3I huI haiM / mandira : 16 ko gyArahavIM zatI kI mUrti meM kevala pA~ca hI graha nirUpita haiM; jinakI bhujAoM meM abhayamudrA aura kalaza pradarzita hai / mandira : 12 kI dakSiNI cahAradIvArI kI mUrti meM bhI kevala pA~ca hI graha AmUrtita haiM / cAra grahoM kI dAhinI bhujA se abhayamudrA vyakta haiM, aura bAda jAnu para sthita hai / pAMcavIM AkRti rAhu kI hai, jisake zarIra kA kevala ardha UrdhvabhAga hI pradarzita hai / graha-AkRtiyoM ke nIce donoM paira mor3akara eka strI baiThI hai, jisakI donoM bhujAeM nIce laTaka rahI haiM / mandira : 4 aura 12 kI dasavIM -gyArahavIM zatI kI do mUrtiyoM meM parikara meM tIna laghu jina AkRtiyAM utkIrNa haiM / ullekhanIya hai For Personal & Private Use Only

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jaina tIrthaMkaroMkI dvitIrthI mUrtiyoM kA pratimA-nirUpaNa ki devagar3ha kI dvitIrthI mUrtiyoM ke parikara meM laghu jina AkRtiyoM kA utkIrNana vizeSa lokapriya nahIM rahA haiN| . sapta sarpaphaNoM se yukta pArzvanAtha kI kucha dvitIrthI mUrtiyoM meM malanAyakoM ke madhya meM cAmaradhara sevaka AmUrtita hai, aura mUrti choroM para eka sarpaphaNa ke chatra se yukta doM chatradhAriNI strI sevikAeM nirUpita haiM / sevikAoM ke hAthoM meM eka lambA chatra sthita hai, jisakA zIrSabhAga donoM jinoM ke sarpaphaNoM ke Upara pradarzita hai|" zIrSabhAga ke chatra ke kAraNa ho aisI mUrtiyoM meM trichatra ko nahIM darazAyA gayA hai| sarpa kI kuNDaliyAM mUlanAyakoM ke jAnu yA caraNoM taka prasArita haiM / sapta sarpa phaNoM se zobhita pArzvanAtha kI kucha dvitIrthI mUrtiyoM (mandira 8, 10 vIM zatI) meM eka sarpa phaNa ke chatra se yukta tIna cAmaradhara sevaka AmUrtita hai| mandira : 17 kI dasavIM zatI kI eka pArzvanAtha dvitIrthI meM sapta sarpaphaNoM se yukta pratyeka jinake donoM pAzvoM meM tIna sarpa phaNoM se AcchAdita puruSa-strI sevaka utkIrNa hai| bAMyI ora ko strI sevikA kI bhujAoM meM chatra sthita hai, jabaki puruSa kI bhujAoM meM abhayamudrA aura cAmara (yA jAnu para sthita ) pradarzita hai / sAmAnya pIThikA para avasthita jina vichatra se yukta haiM / mandira : 18 meM bhI samAna vivaraNoM vAlI eka mUrti ( 10 vIM zatI) pratiSThita hai| isameM sevaka AkRtiyoM ke zIrSabhAga meM sarpaphaNa pradarzita nahIM haiM / mandira : 12 ke pradakSiNA patha ko bArahavIM zatI ko sarpa phaNoM se zobhita pArzvanAtha dvitIrthI meM martichoroM para eka sarpa phaga se yukta do chatradhAriNI sevikAeM aura madhya meM eka sarpaphaNa se yukta cAmaradhara sevaka utkIrNa haiM / mUlanAyakoM ke madhya meM trichatra aura dundubhivAdaka utkIrNa hai| samAna lakSaNoM vAlI dazavIM zatI kI eka mUrti mandira : 17 meM bhI surakSita hai / isameM dAhinI ora kI sevikA ko bhujA meM cAmara, aura bAyIM ora kI sevikA kI bhujA meM chatra sthita hai| donoM sevikAeM eka sarpaphaNa ke chatra se zobhita haiM / malanAyakoM ke madhya meM sarpaphaNa ke chatra se rahita cAmaradhara sevaka AmUrtita hai| mandira: 17 kI eka dvitIrthI mUrti meM pratyeka jina ke mastaka para pAMca sarpaphaNoM kA chatra pradarzita hai, jo supArzvanAtha kI dvItIrthI hone kA pramANa hai| pratyeka mulanAyaka sAmAnya cAmaradhara sevakoM trichatra evaM anya lakSaNoM se yukta haiN| samAna vivaraNoM vAlI supArzvanAtha kI eka anya dvitIrthI (11 vIM zatI) mandira : 12 kI pazcimI cahAradIvArI para dekhI jA sakatI hai| parikara meM kevala tIna hI cAmaraghara utkIrNa haiN| devagar3ha kI dUsare varga kI mUrtiyoM meM do svatantra jinoM ko eka sAtha AmUrtita kiyA gayA hai| isa varga kI mUrtiyoM meM RSabhanAtha, ajitanAtha, saMbhavanAtha (tIsare), abhinandana (cauthe). sumatinAtha pAMcaveM, padmaprabha (chaThe), supArzvanAtha (sAtaveM), zItalanAtha (dasaveM), vimalanAtha (teharaveM) zAntinAtha (solahaveM), kuMthunAtha (matrahaveM), naminAtha (ikkIsaveM), pArzvanAtha evaM mahAvIra jinoM ke aMkana prApta hote haiN| mandira : 1 kI gyAharavIM zatI kI mUrti meM kevala malanAyakoM ke madhya meM hI do cAmaradhara sevaka evaM uDDIyamAna mAlAdhara utkIrNa hai / inake AsanoM para zUkara (vimalanAtha) aura aja (kuMthunAtha) lAMchana utkIrNa haiM (citra sN03)| mandira : 3 kI gyArahavIM zatI kI mUrti meM mUlanAyakoM ke AsanoM para ajitanAtha aura saMbha For Personal & Private Use Only

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mArutinandana prasAda tivArI vanAtha ke lAMchana, gaja aura azva, aMkita haiN| mandira : 4 kI gyAharavIM zatI kI marti meM AsanoM para abhinandana aura sumatinAtha ke lAMchana, kapi aura kroMca, citrita haiN| mandira : 12 kI pazcimI cahAradIvArI kI dasavIM zatI kI marti meM AsanoM para zAntinAtha evaM supArzvanAtha ke lAMchana, mRga aura svastika, utkIrNa haiN| svastika-lAMchana-yukta jinake mastaka para sarpaphaNa pradarzita nahIM hai| sarpaphaNoM ke abhAva meM jina kI pahacAna zotalanAtha se bhI kI jA sakatI hai, kyoMki digambara paramparA meM zItalanAtha kA lAMchana svastika batAyA gayA hai| mandira : 12 ke uttara kI cahAradIvArI kI dasavIM-bArahavIM zatI kI kaI dvitIrthI mUrtiyoM meM bhI jinoM ke sAtha svataMtra lAMchana utkIrNa haiM / do udAharaNoM meM lAMchana vRSabha (RSabhanAtha) aura siMha (mahAvora) haiN| eka meM lAMchana, padma (pradmaprabha) aura puSpa (! naminAtha) hai| anya cAra udAharaNoM meM lAMchanoM ke aspaSTa hone ke kAraNa jinoM kI pahacAna saMbhava nahIM hai| mandira : 8 kI eka mUrti meM lAMchana sarpa (pArzvanAtha) aura svastika.(supA(zvanAtha) hai / pArzvanAtha evaM supArzvanAtha kI isa dvitIrthI meM aneka mastakoM para sarpaphaNoM ke chatra ko pradarzita nahIM kiyA gayA hai| mandira : 12 ke pradakSiNApatha kI dasavIM zatI kI eka marti meM dAhinI ora kI jina AkRti ke mastaka para sapta sarpaphagoM kA chatra (pAzvanAtha) pradarzita hai, jabaki bAyIM ora kI jina AkRti lAMchana rahita hai| parikara meM cAra laghu jina AkRtiyAM utkIrNa haiN| sandarbha sUcI (1) ullekhanIya hai ki khajurAho aura devagar3ha kI dvitIrthI mUrtiyoM kA adhyayana svayaM lekhaka ne kiyA hai / ina sthaloM kI sampUrNa mUrti sampadA kA vizad adhyayana lekhaka ne una sthAnoM para apane zodha prabandha ke lekhana ke sandarbha meM jAkara kiyA hai| (2) caMdA, rAyabahAdura rAmaprasAda, meDivala iNDiyana skalpacara ina da briTiza ___ myUjiyama, landana, 1936. (3) prasAda, eca0, ke0, jaina bronjeja ina da paTanA myUjiyama, zrI mahAvIra jaina vidyAlaya golDena jUbilo vAlyUma, bambaI 1968, pR0 286 / (4) 6 mUrtiyAM AdinAtha mandira se saTe saMgrahAlaya meM saMkalita haiM (ke0 25, 26, 28, 29, 30, 31), aura zeSa tIna kramazaH zAMtinAtha mandira, mandira-3, _ aura purAtAtvika saMgrahAlaya, khajurAho (kramAMka 1653) meM surakSita haiN| (5) mUrti zAntinAtha mandira ke AhAte meM surakSita hai / eka jina ke Asana para gaja lAMchana (ajitanAtha) utkIrNa hai, kintu dUsarI AkRti kA lAMchana spaSTa nahIM (6) kevala zAntinAtha mandira kI 11 vIM zatI kI mUrti meM yakSa-yakSI anupasthita haiN| (7) AdinAtha mandira se saTe saMgrahAlaya-ke0 28-kI mUrti / (8) mandira : 12 ke zikhara ke samIpa kI navoM zatI kI mUrti meM sAmAnya pIThikA para khar3e tIrthakaroM ke sAtha uDDIyamAna mAlAdharo ke atirikta anya koI pratihArya yA cihna utkIrNa nahIM hai| For Personal & Private Use Only

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jaina tIrthaMkaroMkI dvitIrthI mUrtiyoM kA pratimA-nirUpaNa (9) mandira : 4 kI gyArahavIM zatI kI mUrti / (10) cAra udAharaNa / (11) do udAharaNa / (12) dasa udAharaNa / (13) dasa se adhika udAharaNa / (14) mandira : 12 ko dakSiNI cahAradivArI aura mandira : 16 kI dvItIrthI mUrtiyoM meM sUrya, rAhu, ketu evaM eka anya graha ko utkIrNa nahIM kiyA gayA hai| mandira : 16 kI mUrti meM rAha upasthita hai| navagrahoM ko kevala eka hI udAharaNa meM dikhAyA gayA hai / (15) mandira : 12 ko pazcimI cahAradIvArI aura mandira :8 ko 10 vIM-11 zatI kI mUrtiyAM / kucha udAharaNoM meM sevikAoM kI bhujAoM meM kevala chatra kA daNDa hI pradarzita haiN| chatra kA zIrSa bhAga nahIM dikhAyA gayA hai| For Personal & Private Use Only

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bhagavAna mahAvIra kA upadeza aura Adhunika samAja dalasukhabhAI mAlavaNiyA Aja ke saMdarbha meM bhagavAna mahAvIra ke vicAroM kI saMgati ke viSaya meM vicAra karane se pahale yaha jarUrI hai ki hama jAneM ki bhagavAna mahAvIra ke vicAra kyA the ? hamAre samakSa I0 san ke pUrva se Aja taka jo jaina sAhitya upasthita hai usameM se kitanA bhagavAna mahAvIra ke maulika vicAra prakaTa karatA hai isakA nizcaya karanA atyanta jarUrI hai| vaha isalie ki jo kucha prAcIna yA madhyakAlIna jainAcAryo ne likhA hai vaha saba bhagavAna ke upadeza ko yathArtha rUpa meM vyakta karatA hai yaha mAnakara hI prAyaH Adhunika bhAratIya lekhaka bhagavAna mahAvIra ke vicAroM ko upasthita karate haiM / ve yaha bhUla jAte haiM ki jainoM ke pAraMparika sAhitya meM kAlakrama se kaI naye vicAra praviSTa hue haiN| aisA yadi na ho to vikAsa kI saMbhAvanA hI samApta ho jAtI hai / ataeva hameM bhagavAna mahAvIra ke maulika vicAra jAnane ke lie prAcInatama jaina sAhitya kI hI talAza karanI hogI / aura usameM jo kucha mile usI kA parIkSaNa karake bhagavAna mahAvIra ke vicAroM kA vivaraNa karanA cAhiye / abhI taka aisA prAyaH nahIM huA hai / yaha hamArI paraMparA ke prati atibhakti hI hai jo hameM mUla taka jAne se rokatI hai| kintu jaba vidvAn ekatra hoM to isa prazna para gaMbhIratA se vicAra karanA atyaMta jarUrI hai / maiMne isa prazna ko Apake samakSa isalie rakhA hai ki aba aisA samaya A gayA hai jaba hama aMdha-bhakti ko chor3a kara viveka se kAma leM / aura saMzodhana ke kSetra meM sarvatra jo prakriyA apanAI jAtI hai| 1 usI prakriyA kA hama isa viSaya meM bhI prayoga kreN| videzI vidvAnoM ne zvetAmbaroM ke AgamoM kA vizeSa adhyayana karane kA jo prayatna kiyA usake pIche bhI yahI dRSTi kAma kara rahI thI / kintu hamane isa ora pUrA dhyAna na hekara uttarakAlIna jainasAhitya ke adhyayana ke AdhAra para hI bhagavAna mahAvIra ke vicAroM ko parakhanA cAhA aura yahI eka aisI galatI huI hai jo hameM maulika vicAroM se pRthak rakhatI hai vahA~ taka pahu~cane nahIM detii| amerikA meM huI eka saMgoSThI meM mere mitra DA0 padamanAbha jainI ne pazcima ke vidvAnoM ne disambara sAhitya ke adhyayana ke prati upekSA kI hai isa bAta kA kheda vyakta kiyA hai kintu ve bhUla jAte haiM ki pazcima ke vidvAnoM ne jitanA veda aura tatsaMbaMdhI sAhitya ke adhyayana kI ora dhyAna diyA utanA bAda meM vikasita bhAratIya nAnA darzanoM ke viSaya meM nahIM diyaa| kAraNa yahI hai ki sarva prathama yaha jAnanA jarUrI hotA hai ki tattat viSaya meM prAcInatama vicAradhArA kyA thii| usake jAne binA vikAsakrama kA adhyayana ho hI nahI sakatA hai| yahI kAraNa hai ki videzI vidvAnoMne jainoM ke sAhitya meM prAcInatama mAne jAne vAle AgamoM kA adhyayana kiyA aura usakI saMpUrti hone para hI Age ke adhyayana kI saMbhAvanA bar3ha sakatI hai aisA mAnA / ataeva DA0 jainI kA kheda vyakta karanA ucita nahIM hai / AzA hai ki svayaM DA0 jainI hI isa kamI ko dUra kreNge| - zvetAmbara saMmata AgamoM meM bhI sabhI eka kAla kI racanA nahIM hai ki videzI vidvAnoM ne una AgamoM meM se unhIM AgamoM kA vizeSa unhe kAla kI daSTi se prAcInatama ja~ce / ataeva hamArA bhI yahI kartavya For Personal & Private Use Only hai ataeva hama dekhate adhyayana kiyA hai jo ho jAtA hai ki .

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bhagavAna mahAvIra kA upadeza aura Adhunika samAja hama yadi bhagavAna mahAvIra ke vicAroM kI saMgati Aja ke saMdarbha meM dekhanA cAheM to prAcInatama sAhitya kA hI sahArA leM / anyathA kisI anya ke vicAra bhagavAn mahAvIra ke vicAra ke rUpa meM upasthita karane kI bhUla hama kareMge jo ucita nhiiN| videzI vidvAnoM ke mantabyAnusAra AcArAMgasUtra kA prathama zraskandha aura sUtrakRtAMga sUtra kA prathama zrutaskandha prAcInatama Thaharate haiM, kintu unameM bhI vyakta kiye gaye sabhI vicAra bhagavAn mahAvIra ke hI haiM yaha bhI hama nahIM kaha sakate / sUtrakRtAMga meM kI gaI bhagavAn mahAvIra kI stuti aura AcArAMga me grathita bhagavAn mahAvIra kI tapasyA kA varNana saSTa rUpa se bhagavAn mahAvIra prarUpita ho nahIM sakatA / ataeva tathAkathita prAcInatama sAhitya meM bhI bhagavAn mahAvIra ke hI vicAroM kA hI saMkalana hai yaha hama nahIM kaha sakate / ataeva yahAM bhI viveka karanA jarUrI hai / Apake samakSa eka do udAharaNa dekara mere mantavya ko maiM spaSTa karanA cAhatA huuN| sAmAnyata: jahA~ bhI bhagavAna mahAvIra ke tattva-saMbandhI vicAroM kI carcA hotI hai vahA~ yaha kahA jAtA hai ki bhagavAn mahAvIra ne paMcAstikAya yA SaDdravya kI prarUpaNA kii| dekhanA yaha hai ki kyA yaha mAnyatA saca hai ? mere vicAra se yaha mAnyatA saca nahIM hai| AcArAMga aura sUtrakRtAMga ke ukta prAcIna aMzoM meM kahIM bhI isakA jikra nahIM / anya matAvalaMbI ke paMcabhUta aura paMcaskandhoM kI mAnyatA ucita nahIM- yaha to sUtrakRtAMga meM kahA kintu usake sthAna meM apanI paMcAstikAyakI yA SaDdravya kI mAnyatA ko upasthita nahIM kiyaa| spaSTa hai ki isa viSaya meM unake vicAra abhI sthira nahIM hue the| isa viSaya meM eka aura pramANa bhagavatI-sUtra se bhI milatA hai| bhagavatI-sUtra meM kAla-dRSTi se aneka stara haiM aura usake prAcIna stara meM eka prazna bhagavAna mahAvIra se pUchA gayA hai-"kyA koI Rddhi saMpanna deva loka ke aMta meM khar3A raha kara aloka meM hAtha hilA sakatA hai ?' usake uttara meM bhagavAna kahate hai- 'No iNadaThe samaThe.... goyamA ! jIvANaM AhArovaciyA poggalA baudiciyA poggalA kalevaraciyA poggalA; poggalAmeva pappa jIvANa ya ajIvANa ya gaipariyAe AhijjaI' bha0 16-8-585 (suttAgame) / yadi dharmAstikAya jo gati-sahAyaka dravya mAnA gayA hai, usakI kalpanA sthira huI hotI to kyA bhagavAna mahAvIra kA yaha uttara saMbhava thA ? spaSTa hai ki dharmAstikAya aura adharmAsti kAya kI janadarzana meM kalpanA bAda meM AI hai| bhagavatI meM hI anyatra leka kI vyAkhyA meM paMcAstikAya kA vistRta vivaraNa milatA hai| phira bhI aisA uttara kyoM ? spaSTa hai ki bhagavatI meM kaI stara haiM- prAcIna aura uttarakAlIna / jainAgamoM ke saMkalanakartAoM ko dhanyavAda denA cAhie ki unhoMne aise prAcIna aMzoM ko jo bAda kI sthira mAnyatA ke viruddha jAte haiM. nikAlA nhiiN| isI kAraNa se jainadharma yA darzana ke vicAroM ke vikAsa ko samajhane ke lie jainAgamoM kA adhyAna atyanta jarUrI hai| eka aura udAharaNa detA hUM- jainadarzana meM zraddhA ke viSayabhUta sAta aura navatattva kI carcA AtI hai, prazna hai ki kyA bhagavAn mahAvIra ne hI ina tattvoM kI isa rUpa meM vyavasthA kI thI? sUtrakRtAMga ke pra0 zru0 a0 12 meM jo dharma ke upadezaka hai unheM kyA jAnanA cAhie-isakI eka sUcI dI hai- (gAthA 20-21) usase phalita hotA hai ki- AtmA. loka. jIvoM kI gati-Agati, zAzvata-azAzvata, janma-maraNa-upapAta, viuTTaNa, Asrava, saMvara, duHkha aura nirjarA inakA jJAna- jarUrI hai / eka aura sUcI sUtrakRtAMga ke hI dUsare bhuta. For Personal & Private Use Only

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10 - dalasukhabhAI mAlavaNiyA dara skaMdha ke pAMcave adhyayana meM dI gaI hai jahAM kina kina tattvoM kI zraddhA karanI cAhie yaha batAyA hai-vaha isa prakAra hai-loka, aloka, jova, ajova, dharma, adharma, bandha, mokSa, puNya, pApa, A tava, saMvara, vedanA, nirjarA, kriyA, akriyA, krodha, mAna, mAyA, lobha, pejja, dosa, saMsAra, deva, devI, siddhI, asiddhI, sAdhu. asAdhu, kalyANa, pApa ityAdi / spaSTa hai yaha bhI sAta yA nava tatva kA aura SaDdravya kA pUrvarUpa hai| isa sUcI meM AkAza nahIM hai, kAla nahIM hai-yaha dhyAna dene kI bAta hai| ye do udAharaNa isa bAta ko spaSTa karate haiM ki bhagavAna mahAvIra ke maulika upadeza kyA the - isakA jAnanA hamArI prAthamika AvazyakatA hai| . inhIM prAcIna AgamoM ke AdhAra para hI Aja ke saMdarbha meM bhagavAna mahAvIra ke upadeza kI saMgati kA vicAra Avazyaka hai - yaha dikhAne ke lie maiMne yaha bAte kahI hai, ataeva prastuta viSaya meM kucha kaha denA aba ucita hogA / yaha nizcita rUpa se kahA jA sakatA hai ki bhagavAna mahAvIra ne SaDjIvanikAya arthAt jIvoM ke chaH vargoM kA upadeza diyA hai / isa upadeza kA prayojana jIvoM ke prati sadbhAva rakhanA thA / arthAt Atmaupamya kA upadeza unhoMne diyA ki jisa prakAra apane ko duHkha apriya hai aura hama sukha cAhate haiM usI prakAra kisI bhI jIva ko, duHkha priya nahIM, sabhI sukha cAhate haiM / ataeva kisI jIva ko pIr3A nahIM denA, kisI jIva kI hiMsA nahIM krnii| unake isa upadeza kI vizeSatA yaha thI ki .. kisI bhI nimitta se- vizeSakara dhArmika nimitta se to kisI kI hiMsA honI hI nahIM caahie| hama jAnate haiM ki vaidikadharma meM yajJArtha pazuoM kI hatyA hotI thI aura khAna-pAna meM bhI mAMsa Adi kA prayoga hotA thA / eka ora hiMsA hI hiMsA thI to usakA pratikAra bhagavAna mahAvIra ne atyaMtika ahiMsA ke pAlana se karanA cAhA / unakI jIvanacaryA kA jo varNana hai usase patA calatA hai ki unhoMne ahiMsA kA AtyaMtika Agraha rakhA hai| ye donoM pakSa ati hai / eka ora AtyaMtika hiMsA aura dUsarI ora AtyaMtika ahiMsA / vyaktigatarUpa se aisI ahiMsA kA pAlana bhagavAn mahAvIra ne karanA cAhA thA / kintu prazna hai ki kyA yaha saMbhava thA ! aura vizeSataH jaba saMgaThita sAdhu kA saMgha ho to kyA yaha AtyaMtika ahiMsA zakya hai ? kyA yaha zakya hai ki jIvamanirvAha bhI cale aura kisI ko kisI bhI prakAra kI pIr3A bhI na ho 1 yaha sthiti asaMbhava hai| ataeva ahiMsA kI vyAkhyo badalanI pdd'ii| jIvana meM pramAda na ho phira koI cintA nahIM ki koI prANI apane kAraNa pIr3A prApta karatA ho, athavA mRtyu ko bhI prApta hotA ho / vaidika upaniSadoM meM jitanA jJAna kA mahattva thA utanA mahattva cAritra kA nahIM thA, kintu bhagavAn mahAvIra ne kahA ki - " eyaM khu nANiNo saraM jaM na hiMsai kiMcaNa / ahiMsAsamaya ceva eyAvantaM viyANiyA // " sUya. 1.1 . 4 . 10 unakA yaha upadeza Aja bhI utanA Avazyaka hai jitanA usa kAla meM thA / kintu eka bAta kA usameM saMzodhana jarUrI hai ki AtyaMtika ahiMsA kI bAta isa kAla meM cala nahIM sakatI hai| usa kAla meM bhI nahIM calI to Aja duniyA jaba itanI choTI hoto gayI hai For Personal & Private Use Only

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bhagavAna mahAvIra kA upadeza aura Adhunika samAja calanA saMbhava nahIM hai| paristhitiyoM ko dekhakara usameM kaI apavAda karano jarUrI ho jAtA hai| bhUtakAla meM aisA kiyA bhI gayA hai| to Aja ke jamAne meM to aura bhI jarUrI ho jAtA hai| manuSya ko jInA hai, jInA kauna nahIM cAhatA / kintu prazna hai ki jInA kaise ? bhagavAna mahAvIra kA upadeza yaha spaSTa karatA hai ki manuSya ko cAhie ki vaha tyAgI bana jAya, sarvasva kA tyAga kare / aisA karane para kyA jIvana saMbhava hai ? AcArAMga aura sUtrakRtAMga ke ukta prAcIna aMza paDheM to spaSTa hogA ki usameM gRhastha kI nindA hI kI gaI hai aura kevala zramaNamArga kI hI prasthApanA kI hai / kintu yaha to saMbhava hI nahIM thA ki gRhastha kI sahAyatA ke binA zramaNoM kA jIvananirvAha cale / bhagavAna mahAvIra parama tyAgI the phira bhI unheM bhI bhojana to karanA hI par3A / parama tyAgI hone se bhojana milA to ThIka, na milA to Theka / kintu sabhI zramaNoM ke lie jaisI bhagavAna mahAvIra ne tapasyA kI, karanA saMbhava nahIM thaa| ataeMva hama dekhate haiM ki upAsaka saMgha kI vyavasthA nirgranthadharma meM karanI par3I aura dharma ke do meda ho gaye -aNagAra aura agAradharma / arthAt gRhastha aura zramaNa - aise do prakAra ke dharma prAcInottara sAhitya meM nirdiSTa milate haiM jo prAcIna aMza meM nahIM / itane se bhI kAma nahIM calA / prathama jo gRhasthadharma kI nindA hI nindA thI usake sthAna meM yaha kahanA par3A ki ye zramaNopAsaka - gRhastha zramaNoM ke mAtA-pitA haiM / zramaNoM ke lie jo niyama bane haiM, Aja prAyaH unakA pAlana asaMbhava sA ho gayA hai| to Aja kI AvazyakatA aura majabUrI ko dekhakara yaha Avazyaka hai ki niyamoM meM parivartana kara diyA jAya / udAharaNa ke lie malavisarga ke niyama zaharoM meM rahane vAle zramaNoM ke lie pAlanA atyaMta asaMbhava haiM / to kyoM na Aja ke jamAne ke sarvatra prApta nAjara kA upayoga kiyA jAya ? gAMdhojI ne jo mArga batAyA hai-khaDDA khodakara malavisarga kiyA jAya-vaha bhI to zramaNa apane ahiMsA ke niyama ke anusAra kara nahI sakatA | aisI sthiti meM vaha niyama kA saMpUrNa pAlana karanA cAhe to zaharoM meM to zramaNa raha hI nahIM sakatA / rahatA to hai kintu apane niyamapAlanakA santoSa jina tarIkoM se letA hai vaha kevala AtmavaMcanA hI hai| to kyoM aise jo bhI niyama Adhunika sAmAjika vyavasthA ke sAtha asaMgata hai unakA parivartana kiyA na jAya ? zramaNopAsaka varga ke jo vrata batAye haiM, ve prAyaH bhAratIya mizra Arthika vyavasthA ke anukUla hai| kintu unakI bhI Adhunika samAja aura Arthika vyavasthA ko dhyAna meM rakhakara purnavyavasthA jarUrI hai / jaina samAja kA usa kAla meM mukhya vyavasAya khetI thA aura pazupAlana usa vyavasthA meM anivArya thA / Aja kA zaharI jaina samAja udyogapradhAna arthavyavasthA meM jI rahA hai aura khetIpradhAna prAcIna niyamoM ke pAlana kA koI prazna adhikAMza jainoM ke samakSa hai hI nahIM / aisI sthiti meM udyogapradhAna samAja ke anukUla dhArmika niyamoM meM parivartana Avazyaka ho jAtA haiM / pazuoM aura dAsoM - naukaroM ko lekara jo niyama usa kAla meM bane unakA parivartana udyoga ke mAlika aura majUra ke Adhunika samAja meM honA Avazyaka hai / zramaNopAsakoM kA eka mahatva kA vrata parigrahaparimANa batAyA gayA hai / usakA pAlana karane vAle virale hI jaina haiM / bhArata kI samAjavAdI rAjanIti meM yaha vrata parama Avazyaka hai / usakA yadi yathocita rUpa meM pAlana nahIM hotA hai to samAja kI gati samAja For Personal & Private Use Only

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12 dalasukhabhAI mAlavaNiyA vAda se sAmyavAda kI ora hogI aura vaha dhArmika vyavasthA meM eka bar3A bhArI khatarA hai / jIvana meM AdhyAtmikatA kA yadi lopa huA to bhAratIya jIvana praNAlI kI samagra mAnava-samAja ko jo dena hai usase hama vimukha ho jAyeMge / __anta meM - mujhe apane vicAra vyakta karane kA jo * yaha avasara diyA isake lie saMgoSThi' ke AyojakoM kA maiM AbhAra mAnatA huuN| 1 'Ajake saMdarbha meM bha. mahAvIra ke vicAroM kI saMgati'-saMgoSThi, udayapura vizvavidyAlaya meM tA.2-10-76 ko diyA gayA vyAkhyAna / For Personal & Private Use Only

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citro : 1- 4 amerikana InsTITayuTa opha InDiyana sTaDIjha vArANasI nA saujanyathI. citra 2 I sa. 1442nI kharataragacchIya zrAvaka " pUraNA nI ArAdhaka pratimA che ja AL, IN! Air T IT koma , |Uji UI// MIT LITTLuni Iran Igli li li li If u Fifthi N.III IIIMITED citra 1 : saM. 1342nI nAgendragacchIya AcArya guNasenasUrinI pratimA. For Personal & Private Use Only

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For Personal & Private Use Only che ja ) pachI dha ranano dikSA grI taLAvakA thImanI kazo kArDanI tAsIra nI nA pAne ARE varADiyA karI ne citra 3 : "vimalavasI'nI kapardInI pratimA (16 me - 17 me rIke) citra 4 : saM. 1874nI lekhavALI gautama gaNadharanI pratimA je vastuta: 13-14mI sadInI che.

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zatruMjayagirinA keTalAka aprakaTa pratimAlekho madhusUdana DhAMkI - lakSmaNa bhojaka zvetAMbara jaina saMpradAyanA mahAtIrtha zatruMjayagirinA maMdiromAM vidharmI AkramaNone kAraNe, tema ja mukhyatve te kAraNasara thayelA punaroddhAronA pratApe prAcInatara lekhono nAza, ane ghaNAka kissAmAM saMgopana thaI javAthI tyAM maLavA joIe teTalI saMkhyAmAM purANA abhilekho prApta thayA nathI. e giribara para sAMpratakAle je kaI vAstu-zilpa saMlagna abhilekhIya sAmagrI bacI che, khuNekhAMcare vikharAyelI che ane samArakAma daramiyAna kyAreka daTAyelI- chupAyelI hoya tyAMthI prakAzamAM AvI che, tenuM paNa adhyayana alpa pramANamAM ja thayuM che. AvI paristhitimAM sarvekSaNa - anveSaNa dvArA tyAMnI adyAvadhi aprasiddha sAmagrI prakAzita karavAmAM Ave to tenA mUlya ane upayogitA svataH siddha hoI, te viSe TIppaNa karavuM anAvazyaka che. zatruMjayanA abhilekho zatruMjaya saMbaMdhI agAu byuhUlara dvArA Epigraphia Indica' mAM keTalIka abhilekhIya sAmagrI chapAI che, jeno kALaphalaka kevaLa saM0 1587 / I0sa01531 thI laI saM0 1943 / 60sa0 1887 sudhIno che. te pachI thoDIka anya ane vizeSa jUnI, caudamA zatakamI, zatru jayatIrthoddhAraka samagazA ane temanA parivAranA sabhyonA lekhonI sAmagrI (sva0 ) zrI camanalAla dalAla saMpAdita prAcInagUrjara kAvyasaMgrahamA prakaTa thayela che. (A bane srotanI sAmagrI paMchIthI munizrI jinavijayajInA vikhyAta saMkalana prAcIna jaina lekha saMgraha bhAga 23 ma punaH prakAzita thaI che.) tyArabAdanAM prakAzanoma dA0 umAkAnta zAhe pragaTa karela gaNadhara puMDarIkamI pratimAno saM0 1065 / I0sa01009 no atyaMta mahattvano Asanalekha, munizrI puNyavijayajIe sAdhAra carcA karela, zatruMjaya paranI mahAmAtya vastupAle karAvela vyAghrI - pratolI (bAghaNapoLa ) nA ukharamALamAMthI chatA thayela, maMtrIzvaranA saM0 1286 / I0sa01230nA ne bahumUlya prazasti lekho,' temaja paMDita aMbAlAla premacaMda zAhe "Some Inscriptions and Images on Mount Satrunjaya "" nAmaka lekhamAM mULa pratimAbhAnAM traNa citro sAthe prakaTa karela sAteka jeTalA adyAvadhi aprakAzita prAcInatara lekhone zatruMjaya viSayaka aitihAsika sAmagrI - prakAzanamAM mahattvapUrNa pradAno gaNavA joIe. zatruJjayagiri para caudamA zataka, ane te pachI soLamAnA uttarArdhathI to DhagaLAbaMdha pratimAlekho - prazastilekho maLe che; paNa caudamI zatAbdI pUrvanA lekho pramANamAM ati alpa saMkhyAmAM maLyA che, prasiddha thayA che; bIjI bAju saltanata kALarmA zatru jayanI yAtrArthe sArI saMkhyAmAM saMgho nIkaLelA ane yAtriko paNa moTI saMkhyAmAM tIrthadarzane gayelAMnAM pramANo che; paNa tIrthoddhAraka karmAzAnA samaya ( I0 sa0 1531) pahelAM ane ethI gujarAtanA challA sulatAna bahAdura'zAhanA kALa pahelo, tyo devAlaya - nirmANanAM kAma hAtha dharAyAnAM pramANo nathI, ane pratimAo bharAyAnA dAkhalA nahivat che. For Personal & Private Use Only

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madhusUdana DhAMkI - lakSmaNa bhojaka AvI paristhitimAM sana 1973mAM (sva.) munizrI puNyavijayajInA saMgrahamAM zatru nayanA abhi lekhonI utArela nakalono samucyaya jovA maLyo, jemAM hajusudha prakAzita thayA nathI evA paNa lekho jovA maLyA. prastuta saMgrahamAMnA traNeka pratimAlekho dA0 umAkAnta zAha ane paM0 aMbA - lAla premacaMda zAhanA upara kathina lekhomAM pragaTa thaI cUkyA che.' bAkI rahyA temAMthI purANA temaja mahattvanA lAgyA tevA pazcAtkAlIna kula 15 lekho cUMTI, ahIM prakAzita karIe chIe A sivAya 1975nA mArcanI 25 - 26 tArIkhe zatruJjayanA lekhonA sarvekSaNa samaye zrI amRtalAla trivedI (somapurA )e, zatru jayanA gaDhanA samArakAma daramiyAna prApta thayela, tema na khuNe khAMcarethI ekaThAM karela ane girivara para jude jur3e sthaLe surakSita rIte rAkhela vividha prakAranI salekha pratimAo ane pacAsaNo amane batAvelAM, temAMthI utArelA 16 lekha ahIM umerI laI, kula 31 lekhono vAcanA carcA sAthe ahIM ApIzuM. lekha pAchaLa ( sva 0 ) munizrI jinavijayajInI preraNA hatI jeno ullekha karavo joIe. (Aje munijI vidyamAna hota to A lekha joI ghaNA rAjI thAta.) ahIM raj karela lekhomAM kramAMka 1-4, 7, 9, 13, 19-22ane 26, 27, (sva.) munivara zrI puNyavijayajInA sagrahamAthI lIla che. 24, ( 1-2 ) bane lekho saMvat 1132 nA che : dvitIya lekhamAM saMvatnA aMkamAM AgaLanA be AMkaDA choDa dIghA che. baine vAyaTIya gacchanA jIvadevasUrinI a. manyAnA zrAvakonA che. pahelo lekha hAla uttara zRMga paranA prasiddha ane purANA zAMtinAthanA derAsara nA mULanAyakanI gAdI para che, (je tenuM mUlasthAna nahotuM ); bIjo, dakSiNa zrRMga para AdIzvarano TUkanA maMdirasamUhamA rahela maMdirasvAmI (jina simaMdhara) nA kahevAtA, soLamA zatakanA ( I0 sa0 1585nA) maMdiranA maMDovara ( bhIMta ) nA jAlayukta khattaka (gokhalA ) mAM pAchaLathI rAkhela pacAsaNa para aMkita che (A paikanA prathama abhilekhanI vAcanA s taMtra rIte sAMprata lekhanA dvinIya saMpAdake paNa karelI hatI.) pahelo lekha koI zrAvaka ( nAma apUrNa) dvArA potAnA pitAnI pratimA karAvyA saMbaMdhI che yathA saMvat 1132 zrIvAyaTIyagacche ca zrIjIvadevasaMtatau / pA - - - kaH svapiturdvinaM kArayAmAsa muktaye // 1 // jyAre bIjo lekha govinda zrAvake biMca karAvyA saMbaMdhI che saMvat 32 zrIvAyaTIyagacche ca zrIjIvadevasaMtatau goviMdabhAvako biMbaM kArayAmAsa muktaye // malaghArIgacchanA he pacaMdrasUrinA ziSya lakSmaNagaNie saMvata 1199 / I0 sa0 1143 mAM racela 'supAsanAhacariya' mAM pUrve thayelA AcArya jIvadevasUrinA vyAkhyAna sAmarthyanAM khUba vakhANa kI che te kAcaH A AcArya hoI zake; paNa mahAmAtya vastupAlanA samakAlika amaracaMdrasUri (strIsananA 13 mA zatakano pUrvArdha) potAnA 'padmAnaMdakAvya'nI prazastimAM kahe che ke 'vAyaDa - gacchanI sUriparaMparAmAM jinadatta, rA zella ane jovadevasUri e nAmo vAraMvAra AvyAM kare che: bhI A kayA 'jIvadevasUri' haze te kahetuM kaThaNa che.* For Personal & Private Use Only

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zatrujayagirinA keTalAka aprakaTa pratimAlekho zatra'jaya para agAu maLelA lekhomAM sauthI purANA to kevaLa be a, ane te paNa IsvIsananI agiyAramI sadInA che jemAM eka to cha agAu nirdiSTa puMDarIkasvAmI (saM. 1065/I.sa.1009) no, ane bIjo che zreSThI nAgayaNanI pratimAno, saM0 1131/I. sa. 1075no. ahIM Upara rajU karela A be lekho zreSThI nArAyaNavALA lekhanI lagolaganA samayanA hoI, agiyAramI sadInI zatrujaya paranI adyAvadhi alpaprApta abhilekhIya sAmagromAM AthI umero thAya che. A lekha saM0 1189/I0sa0 1133 no che. koI so(zo)bhanadeve zatrujayatIrthamAM saMbhavasvAmInI pratimA karAvyAno DhUMko ullekha che. ____ saMvat 1189 vaisA(zA)Se mahaM zrIso(zobhanadevena / saMbhavasvAmipratimA zrIsa(za)jayatIrthe kAritA // (4) caudeka mAsa rahIne pharIne te ja vyakti dvArA, saM0 1190/I.sa. 1134 mAM, potAnA kalyANa mATe zatrujayatIrtha para pratimA (nAma natho) karAvI, jenI pratiSThA brahmANagacchanA yazobhadrasUrinA (ziSye 1 nAma gayuM che) karAvI. yathA : , saMvat 1190 ASADha sudi 9 zrIbrahmANagacche zrIyazobhadrasUri.......... zatrujayatIrthe mahaM: zobhanadevena svayaM zreyase pratimA kArApitA / / saMvat 1190 no eka bIjo, paNa khaMDita, lekha nIce mujaba che. [harSa purIyagacchanA koI AcArya (nAma gayu che ) [nA ziSya ? ] jinarudre potAnA zreyAthai koI (nAma uDI gayu che) pratimA karAvI. (nAma jinabhadra' hovU ghaTe . 'jinarudra' nAma jainAcAryo mATe Ama to saMbhavatuM nathI.) saMvata 1190 varSe (phAlgu !) ......[harSa]purIyagacche zrI...... jinarudreyA svazreyayase......[pratimA kAritA |ch / ___pabAsaNa parano A lekha zatru jayatIrtha para mahAmAtya zrI aMbAprasAda (tathA temanA baMdhu) devaprasAde) zAMti nAmanA potAnA pitAnA zreya mATe zAMtinAthanI pratimA karAvI evI hakIkata noMghe che. saMvatnA mAtra traNa ja aMka ApelA cheH saM0 118. sAmAnya niyama evo ke ke AvA kissAomAM varSane cAra aMkanu mAnI, trIjAmAM zUnya mUka. tema karavAthI prApta garnu varSa saM01108/I0sa0 1052 jeTalI A lekhanI lipi prAcIna jaNAtI nathI: ane e kALe koI abAprasAda nAmanA mahAmAtya thayAnu prApta sAdhanothI jJAta nathI. lekhamAM kahela mahAmAtya zrI aMbAprasAda je 'gALA' grAmanA 'bhaTTArikAdevInA se. 1193 / I. sa. 1137, tathA saM0 120(1)/I. sa. 114(5)" nA lekhamAM kahela 'mahAmAtya ambaprasAda' hoya to ApaNA mA pacAsaNana varSa saM0 1(2)18 I0 sa0 11(5)2 nu ane ethI kumArapALanA samaya athavA ethI vahelaM gaNIe to saM-118(0)/ I.saM.1924nuM vA siddharAjanA kALa gaNavaM oIe. prastuta mahAmAtya ambAprasAda (ke aMbAprasAda) jayasiMhadeva siddharAja tathA kumArapALa ema bane samrATonA samakAlika hatA, e to gALAnA lekhothI siddha che.ja. sAMprata lekha For Personal & Private Use Only

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16 madhusUdana DhAMkI - lakSmaNa bhojaka parathI prastuta mahAmAtya aMbAprasAda jo ApaNA A lekhanA mahAmAtya ambaprasAdathI abhinna hoya to, gALAnA lekhanA ambAprasAda jaina hovAnuM sUcana maLe che. atihAsika dRSTiai A nAno pratimAlekha AdhI mUlyavAna sAbita thAya che. siddharAjane ambAprasAda nAmanA eka jaina maMtrI hatA ( ane teo vAdI devasUrinA premI hatA) te vAta prabhAcandrAcAryanA prabhAvakacaritra (saM01333 / I0 sa0 1277-78 ) mAM noMghAyelI che. " teo uttama kavi hatA. emaNe sAhityanA alaMkAronI mImAMsA karato 'kalpalatA' nAmaka saMskRta graMtha racelo ane tenApara 'kalpapallava' ane 'kalpapallavazeSa' nAmanI be TIkAo racelI. A paikInI 'kalpallavazeSa' nI hastaprata vi0saM0 1205 / I0 sa0 1149nI maLatI hoI, prastuta racanA te pUrve banI gaI hovI joIe. 12 A pramANo lakSamAM letAM ApaNA A lekhanA ambaprasAda paNa prastuta maMtrIrAja ja hovA joIe, ane lekhanuM varSa saM0 198 (0) / I0 sa01124 gaNIe to te badhAre ISTa lekhAyaH saMvata 118 vaizAkha vadi 10 zrIzatru jayatIrthe mahAmAtya zrI ambAprasAda Tha0 zrI devaprasAdAbhyAM - zrI zAMtinAmna svapituH zreyorthaM zAMtinAtha - pratimA kAritA / / ( 7 ) -- saMvata 1303 / I0sa0 1247 no bharAvela 'zAMtinAtha' nA biMbanA pabAsaNano che: TUko lekha 'pallIvAla jJAtinI zrAvikA 'somI' e saM0 1303 va0 mAgha sudi 14 so0mA0zUla sutanbhAvaDa putrikA somI AtmazreyorthaM zrIzAMtinAtha devabiMbaM kArApitaM / cha / pallIvAla jJAtIya // ( 8 ) eka sapheda ArasanI zrAvakanI UbhI ArAdhaka mUrti nIcenA lekhamAM koI jagapAle potAnA pitA (nAma apUrNa, dAdAnuM nAma bilakula gayuM che) nI mUrti '- yAda' grAme karAvI ema kayuM che. gAmanA nAmanA AgalA akSara uDI gayA che: (pAliyAda haze 1) saMbhava che ke A mUrti mULa zatrumAM mUkavAmAM nahotI AvI. lekhana varSa che saM01313/30 sa0 1257 : saMvata 1313 varSe phAguNa sudi 7-yAdaprAme0 mahaM( pranAsa ?) - mUrtiH suta jagapAlena kAritA / / *stuta mahaM0 ( 9 ) saM01334/I0sa0 1278no A lekha AdIzvaranI TraMkamAM trIjI pharatImAM 'vI saviharamAna' maMdiranI pAchaLa deromAM pacAsaNa para aMkita che. lekha 'munisuvrata svAminaM ciMtra devakulakA sAthe karAvyA saMbadhI che. pratiSThApaka AcArya 'nAgendragaccha' nA kulagurU UdayaprabhasUrinA ziSya bhaTTAraka mahendrasUri hatA. A UdayaprabhasUri te nAgendragacchIya vijayasenasUrinA ziSya evaM 'dharmAbhyudayakAvya ' tathA 'sukRtakIrti kallolinI' sarakhI, mahAmAtya vastupAla saMbaMdhI, suprasiddha racanAo karanAra AcArya ba haze tema lAge che. + UdayaprabhasUrinu nAma sAcavato A lekha AdhI mahatvano banI rahe che. kArApaka gallakax zAtinA che te vAta noMghanIya che. lekha A pramANe che : For Personal & Private Use Only

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zatruMjaya girinA keTalAka aprakaTa pratimAlekho saMvat 1334 varSe vaizAkha sudi 13 zukre zrI gallakajJAtIya Tha0 jasavIrasuta zra0 somadevasutena zra0 jasapAlenAtmazrayame devakulikA sahitaM zrImunisuvratasvAmibiMbaM kAritaM zrI nAgendragacche kulagurubhiH pUjyazrI udayaprabhasUriziSyaiH bhaTTA zrI mahendrasUribhiH pratiSThitaM / maMgalamastu || (10 - 11 - 12) ANa pratimA-lekho saM0 1337 / I0 sa0 1281 nA, eka mAsa tithInA che. traNe lekho ( kharataragaccha vArya) jinezvarasU renA ziSya jinaprabodhasUrie karela biMba pratiSThAnA che. pahelo pratimAlekha zrImAla vaMzanA zreSThIoe bharAvela mahAvIra biMbane lagato che. bIjo vaTapatra (baDodarA ) nA be zrAvakono anaMtanAtha jina sAthe devagRhikA karAvyA saMbaMdhI, ane zrIjo Ukeza vaMzanA zrAvakono mallinAthanA ciMba sahitanI devagRhikA karAvyAno che. ahIM devakulikAne badale tenA navIna paryAya 'devagRhikA 'no prayoga dhyAna kheMce tevo che : ( kharataragacchIya sAhityamAM paNa e zabda maLe che) : saMvata 1337 jyeSTha vadi 5 zrI mahAvIrabiMbaM zrIjinezvarasUriziSyaiH zrI jinaprabodha sUribhiH pratiSThitaM / kAritaM ca zrImAlvaMsI ( zI ) ya Tha0 hAsilaputra Tha0 dehaDarA - svadeva - thiradeva zrAvakairAtmazreyorthaM // zubhaM bhavatu // 17 * saMvata 1337 jyeSTha vadi 5 zrI anaMtanAthadevagR [hikA-biMba ca] zrI jinaprabodhasuribhiH pratiSThitaM kAritaM ca vaTapadravAstavya sA khavA. AvaDa zrAvakAbhyAM Atmazreyo nimittaH // saMvata 1337 jyeSTha vadi 5 zrI mallinAthadevagRhikA - biMbaM ca zrI jinaprabodhasUribhiH pratiSThitaM / kAritaM ca UkezavaMzIya Tha0 ( 1 ) UdAkena - janAtRtI lha (?) zreyo'rtham // prastuta lekhAMka 10-12 mAM kahela devagRhikAo AdIzvara bhagavAnanI mUla TUkamAM mUlanAyaka maMtrI vAgbhaTTa kArita mahAmaMdirane pharatI rahela devakulikAonA samUhamAM UmerAI haro. A pUrve .. tyAM maMtrIzvara vastupAla ( I0 sa0 1231 pahelAM ) udayana maMtrInA putra cAhaDanAM vaMzanA maMtrI baMdhu sAmaMtasiMha - lakSaNasiMha ( I0sa0 1249 pahelAM ) ane kaccha - kesarI 13 mA zatako madhyabhAga ) devakulikAo karAvelI; te samudAyamAM paNa UmerAI haze tevo tarka thaI zake. * I0sa0 1313 nA tIrthabhaMga samaye A badhI devakulikAono nAtha thatAM, ' nAbhinaMdanajinoddhAra prabaMdha' anusAra samarAsAhanA punaroddhAra samaye I0sa0 1315 mAM judA judA zrAvakAe tenuM navanirmANa karAvela. 13 ( 13 ) prastuta lekha bAlAbhAInI TraMkapAM nIcenA koThAmAM rAkhela mUrtiyoMmAM guNasenasUrinI mUrti para aMkita che, guNasenasUra nAgendragacchanA hatA ane paMDita rAmacaMdre potAnA gurunA zreya mATe emanI mUrti karAvI ane tenI pratiSThA jinabhadrasUrie karI evaM lekhamAM kahyuM che. lekhano saM0 1342 / 60 sa0 1286 che. jagaDrasA he ( IsvIsananA pachIthI A devakulikAo saM0 1342 mAgha sudi 8 zukra zrI nAgendragacche pUjya zrIguNasenasurINAM mUrti: paM0 rAmacaMdreNa svaguruzreya iyaM mUrtiH kAritA pratiSThitA zrI jinabhadrasUribhiH candrAkaM yAvat / ( lekhamAM 'sUri' no joDaNI khoTI karI che.) saM, 3 For Personal & Private Use Only

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madhusUdana DhAMkI-lakSmaNa bhojaka . A nAnI toraNAnvita pratimA dhavalojjvala ArasamAM kaMDArelI che (citra 1). guNasenasUri / bhadrAsana para ardhaparyakAsana mAM virAjamAna che. emano DAbo hAtha varada mudrAmAM che, jyAre jamaNA hAthanI khaMDita aMgulio kadAca vyAkhyAna-mudrA mAM haze. zira pAchaLa rajoharaNa darzAvyu che. emanI DAbI bAju UmelI, DAbA hAthamAM rajoharaNa ane jamaNA U~cA karela hAthamAM vastrapaTTa dhAraNa karela pratimA pratiSThApaka AcArya jinabhadrasUrinI hovI joIe. jyAre jamaNI bAju hAtha joDI Umela sAdhu te paMDita rAmacaMdra haze tema lAge che. rAmacaMdranI mukhAkRti ane UbhavAnA DhaMgamAM kAruNyamaya bhaktibhAva nitarI rahyo che. gurupratimA pote paNa garimApUta jaNAya che. guNasenasUrinuM nAma nAgendragacchanI upalabdha paTTAvalimAM jaDatuM nathI. paNe udayaprabhasUrinA ziSyomAM malliSeNasUri, agAu ullikhita mahendrasUri tema ja jinabhadrasUrinA nAma maLe che. A jinabhadrasUrie vastupAlanA putra jaitrasiMha mATe 'nAnA-kathAnaka-prabaMdhAvalI' nI saM,1290 / I0sa0 1234 mAM racanA karelI14: prastuta jinabhadra ane sAMprata lekhanA jinabhadra abhinna hoI zake. jo tema hoya to teo dIrghAyuSI hovA joIe ane guNasenasUri temanA gurubaMdhu haze, jemanA svarga-gamana bAda thoDA samayamA emanI A pratimA karAvavAmA AvI haze (A tarkane samarthana deto mahattvano abhilekha katAra gAmanA lADuA zrImALInA nAnA madiranA pArzvanAthano dhAtu-mUrti para maLe che; tyAM prastuta pratimA saM0 1292 / I0 sa0 1236 mAM nAgendragacchoya guNasenasUrie pratiSThA karyAno ullekha che.18 AthI guNasenasUri ane udayaprabhasUri samakAlika Thare che. ane A vAta guNasenasUri udayaprabha- . sUrinA gurubhAI hovAnA tarkane anumodana Ape che. ) A lekhano paM. aMbAlAla premacaMdra zAhe prasiddha karelA lekhomAM samAveza cha :18 paNa tyAM tenA para vizeSa carcA karelI na hoI, ahIM te (mULa pratimAnA citra sAthe) pharIthI prakaTa karavo iSTa mAnyo che. (14) praveta ArasanA pabAsaNa parano A saM0 134 3 ||ii0s.1287no lekha pallIvAla zAtinA saMghapati pRthvIdhare karAvela ajitanAthadeva biMba saMbaMdhI che. prastuta saMghapati pRthvIdhara e joM zatraMjaya para saMgha laIne gayelA saMghavI pethaDazA hoya to A lekhanu mahattva vadhI jAya che. lekhanu mUlya pratiSThApaka AcArya ratnAkarasUrinI vAdIndra dharmaghoSasUrithI laI cAra AcAryoM sudhInI apAyela gurvAvaline kAraNe vaLI vizeSa vadhe che. lekha A pramANe chaH / saMvata 1343 varSe poSa vadi budhe zrI ajitanAthadevabiMbaM zrIpallIvAlajJAtIya ..Tha. dedAMgaja devaDA zrIpUnA zreyase saMghapati sAdhu zrIpRthvIdhareNa kAritaM / pratiSThitaM vAdoMdra zrIdharmaghoSasUripaTTAlaMkAra zrIdevabhadrasuri paTTavibhUSaka zrIpajUnahari paTTodayadinakara zrImunicaMdrasUri ziSyaiH zrIratnAkaramazi[bhi]: lekhamAM jo ke pratiSThApaka AcAryano gaccha batAyo nathI, to paNa vAdIndra dharmaghoSasUri e rAjagacchanA supasiddha vAdI dharmaghoSasUri ja jaNAya che, jemaNe ajamera (prA0 ajayameru) mAM cAhamAna arNorAjanI sabhAmA digaMbara paMDita guNacaMdrano parAjaya karelo. vAdIndra ke vAdI dharmaghoSasUrinu nAma dharAvatA, saM0 1304|ii sa0 1248 tathA saM0 1305|ii0 sa0 1249nA lekhovALI jina ajitnaathn| be kAyotsarga pratimAo taraMgAnA ajitanAtha-mahAcaityamA pratiSThita che. temAM A pramANe sUrikrama Apyo che: + For Personal & Private Use Only

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zatrujayagirinA keTalAka aprakaTa pratimAlekho 1) saMvata 1304 dvitIya jyeSTa su0 9 some sA0 dhaNacaMdra suta sA0 varddhamAna tatsuta sA0 lohadeva sA. thehaDasuta sA. bhuvanacandra padma candraprabhRti kuTumbasamudAya zreyothe zrIajitanAthabiMba kAritaM / pratiSThitaM vAdo zrI dharmaghoSasUripaTTakramAgataiH zrI jinacaMdra- sUriziSya bhuvanacaMdrasuribhiH // 2) saMvata 1305 varSe ASADhavadi 7 zukre sA0 varddhamAna suta sA0 lohadeva suta sA. Asaghara tathA sA. thehaDa suta sA0 bhuvanacaMdra padmacaMdraiH samastakuTuMbazreyothaM zrIajitanAthabiMba kAritaM / pratiSThitaM vAdIMdrazrI dharmaghoSasUripaTTapratiSThita - zrIdeveMdrasUripaTTakramAyAta zrI jinacaMdrasUriziSyaiH zrIbhuvanacaMdrasUribhiH A uparAMta AbunI vimalavasahInA saM0 1378/I0 sa0 1322 nA khaMDana bAda punaH pratiSThAnA prazasti lekhamAM dharmaghoSasUrinI pATe thayelA amaraprabhasurinA ziSya jJAnacaMdre pratiSThA karAvyAno ullekha che.17 prastuta vimalavasahI jinAlayamAM se0 1396|ii0 sa0 1340 nA eka gurupratimA lekhamAM te dharmaghoSasarinI pATe thayela ANaMdasUri, pachI amaraprabhasUri, te pachI jJAnacaMdrasUri ane temanA ziSya munizekharasUrinI e mUrti hovAnu jaNAvyu che. rAjagacchIya paTTAvalImA devendrasari pachI ratnaprabhasUri, tyArabAda ANadasUri, amaraprabhasUri ane jJAnacaMdrasUrine gaNAvyA che. * bojI tarapha karaheDAnA jinAlayamA s01339|ii0 sa0 1283nA varSamAM, vAdAndra dharmaghoSasUrinA gacchamAM thayelA municandrasUrinA ziSya guNacandrasUrinu pratiSThApaka AcAryarUpe nAma maLe che. prastuta guNacandrasUri AthI sAMprata zatrujayaga lekhavALA ratnAkarasUrinA gurubhAI jaNAya che. AthI zilAlekho temaja paTTAvalImAthI prApta mAhitI anusAra jayasiMha siddharAja, kumArapAla tathA cAhamAna arNorAjanA samakAlika, dIrghAyuSI ane rAjasammAnita vAdI dharmaghoSasurinA gacchanI ziSya-praziSya paraMparAnA munivaro viSe nIce mujabanI vistRta tAlikA taiyAra thaI zake che. vAdIndra dharmaghoSasUri - devendrasuri devaprabhasUri pajUna (pradyumna)sUri ratnaprabhasUri jinacaMdrasUri municaMdrasuri . ANaMdasUri bhuvanacaMdrasUri (saM0 12+9, delavADA) (saM0 1304-5, tAraMgA) ! guNacaMdrasuri - ratnAkarasUri amaraprabhasUri (saM01339,karaheDAnolekha) (saM01343 za jaya) jJAnacaMdrasUri (saM0 1378 delavADA) munizekharasUri (saM0 1396, delavADA) (marti) For Personal & Private Use Only

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20 madhusUdana DhAMko lakSamaNa bhojaka sAmAnya rIte pratimAonA AsanalekhamAM lAMcI gurvAvali apAtI nathI, paNa vAdIndra dharmaghoSasUri sarakhA mahAsamartha yugapradhAna, gacchapravartaka AcAryanA praziSyAdi potAnA dAdAgurunA guruthI paTTAvalI ApatramA sheje gaurava anubhavatA haze zatru jayano prastuta abhilekha dharmaghoSasUrinI eka bIjI adyAvadhi ajJAta ziSyazAkhA triSe mAhitI Apato hoI, e rIte paNa mahattvano pUravAra thAya che. (15) A eka zrAvakanI be strImUrti sAthenI UbhI pratimA che, lekha saM0 1347 I0sa0 1291no che. puruSanuM nAma ratanasIha che. paNa nAma AgaLanA be akSaro uDI gayA che. kadAca te akSaro prastuta zrAvaka rAjavaMzI hovAnu sucana karatA haze kema ke sAthenI strIo - gAvaladevI ane nAgaladevI - e bane AgaLa 'rAjapatnI' vizeSa bhidhAna joDeluM che. lekhano hetu ( AdinAthanA ? ) caraNanI nitya pUjArthe Apela 360 dramma (jene aMka tathA zabdomAM batAnyA che), te vAta pragaTa karavAnI che. lekhano pATha nIce mujana che. saMvata 1347 varSe dvi. ASADha sudi 1 gurau puSyanakSatre [ rAja 1 ) zrIratanasIha rAjapatni zrI gAdhaladevi dvi. rAjapatno zrI nAgaladevI mUrtiH // ( deva 1 ) zrIpAdAnAM nityapUjArthaM AcaMdrArka yAvat sthitake kRta dra 360 SaSTyadhikazatatrayaM zubhaM bhavatu // AmAM 'dramma'no ullekha Avato hoI, lekhanu mahattva che. ratanasIha nAnakaDI ThakarAta dharAvato, vAghelAono koI sAmanta haze ? ( 16 ) eka khArA pattharanI prAgvATa jJAtinA zrAvaka-zrAvikAnI mUrti nIce saM0 1352 / I0 sa0 1296 no nIce pramANe lekha che. khImasI koI maMtrI kuLano navIze haze tema, lAge che. saMvata 1352 varSe zrAvaNa zudi budhe prAgvATa ( jJAtIyama ? ) haM vIjaDasuta mahaM SImasI mUrti mahaM cAMpala devi mUrti ( 17 ) hAla vimalavasahI nAme oLakhAtA maMdiramAM neminAthano corI jyAM che, tenI pAsenI eka gurupratimA para nIce mujabano lekha che, jemAM zatruMjaya mahAtIrtha viSe koI maMDalika nAmanA zrAva devakulikAmA nemicaMdra surinI mUrti sthApyAno ullekha che. lekha saM0 1354 / I0 sa0 1298no che. saM0 1354 kArtika zudi 15 gurau mahaM zrI maMDalikena zrIzatruMjaya mahAtIrthe svIyaguru zrI nemicandrasUroNAM mUrtiH.....vya (?) kAritA devakulikAyAM sthApitA ca ||Tha|| ( 18 ) saM0 1371 / 1315 I. sa. nA mAgha zudi 14 ne somavAre zatru jayoddhAraka samarAzA ane emanA kuTuMba janoe pratiSThAvela saccikAdevI Adi mUrtionA cAreka lekha A agAu prasiddha tha gayA che. 18 e ja varSa, mAsa, tithi vArane eka anya lekha, -pabAsaNano - paNa judA ja gaccha ane zrAvakano, saMghapati guNapAlano, pArzvanAthaciMtra karAvyA saMbaMdhI maLyo che. yathA: saMvata 1371 varSe mAgha sudi 14 some zrIzatru jayamahAtIrthe zrImAlajJAtIya Tha. kSImAtena saMgha0 guNapAlena pituH zreyortha pUrNimApakSIya zrIsumatiprabhasUriNAM paTTe zrItilakaprabhasUrINAmupadezena zrI pArzvanAtha biMbaM kArApitaM // zubhaM bhavatu // For Personal & Private Use Only

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zatrujayagirinA keTalAka aprakaTa pratimAlekho I0 sa0 1315 nA punaroddhAra samaye je anya saMgho AvelA haze temAMnA koInA saMghapatino A lekha haze. - (19) AdIzvara bhagavAnanA maMdiranI bahAra eka derI hatI, temAM saM0 1371 / I0 sa. 1315 nA varSanI prabhAcaMdrasUrinI mUrti para nIce mujabano lekha hatoH saM 1371 varSe...prabhAcandasUriNAM mUrti...... mANasIhena kArApitA / / (suprasiddha itihAsa-caritra graMtha "prabhAvakacaritra" nA kartA prabhAcaMdrAcAryanI A mUrti haze?) (20) pabAsaNa paranA A saM0 1379 / I0 sa0 1323 nA lekha anusAra mULa pratimA to 'zrI pattana' (ANahilava Da pATaNa) nA zAMtinAtha vidhi caityamAM 'caMdraprabhasvAmI'nI hovAno nirdeza che. pachI AgaLa ene "zrI zatrujaya yogya' (zatrujaya joga=zatrujayamAM sthApavA arthe) kaDI, tenI pratiSThA jinacandrasUrinA ziSya jinakuzalasUrae karAvyAnu kA che. (A pachI pratimA bharAvanAra zrAvaka parivAranAM sabhyonA nAma ApyA che.) saMvata 1376 kArtika zudi 14 zrIpattane zrIzAMtinAtha-vidhicaitye zrIcandraprabhasvAmibivaM aMzatrujayayogyaM zrIjinacandrasUriziSyaiH zrIjinakazalasaribhiH pratiSThitaM / kAritaM svapitRmAtR sA0 dhINA sA0 dhannI sA0 bhuvanapAla sA* gosala sA0 khetasiMha suzrAvakaiH putragaNadevachUTaDajayasiMhaparivRtaiH (21) saM01381/I0sa0 1325mAM zrIpattanamAM jinakuzalagRrie pratiSThAvela, deva garinA osavAla (ukezavaMzIya) zrAvaka parivAre bharAvela jinabiMbanI ArasanI gAdI para nIce mujabano lekha cha: - saMvata 1381 vaizASa vadi 5 zrIpattane zrIjinacaMdrasUriziSyaiH zrIjinakuzalasUri... patitaM / kArita ca zrI devagirivAstavya UkezavazIya so0 nAnAputraratnena so. gogAsazrAvakeNa so0.......na sva bhrAtR sA0 sAgaNa bhAryA kAU suzrAvikAyAH zreyothai] AcaMdrArka naMdatAt // 6 // zubhaM bhavatu] (pratimA pAchaLathI pATaNathI zatrujaya lAvavAmAM Avo haze.) (22) prastuta lekha AdIzvaranI TakanA aSTApadanA maMdiramA praveza karatA jamaNI bAjunA thAMbhalAmAMnI pratimA nIce khodela che. pratimA raudrapallIyagaccha'nA cArucaMdrasUrinI che. anenene kamadacaMdranA ziSya buddhinivAse karAvelI che evo ullekha che. lekhanu varSa saM.1383/I.sa. 1327 chaH saMvata 1383 varSe jyeSTha vadi 8 gurau raudrapallIya zrIcArucaMdrasUrINAM mUrtiH vA kumudacaMdra ziSya vA0 buddhinivAsena kAgapitA // For Personal & Private Use Only

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madhusUdana DhAMkI-lakSmaNa bhojaka (23) sapheda ArasanI Asanastha pratimA nIce te caitragacchaya vAcanAcArya bhImAnI mUrti hovAnu kartuM che; tathA temanA gaccha ane guru ne mUrtinA kArApaka-ziSya ane pratiSThApaka-AcAryanAM / nAma ApelA che lekhanu varSa saM0 1391/I0sa0 1335 cheH yathAH se01391 varSe caitra vadi 7 some caitragacchoya bhaTTAraka zrIpAdevasUri ziSya vAca. nAvArya bhImA mUrtiH ziSya somacaMdreNa kAritA pratiSThitA zrImAnadevasUribhiH / ke Adozvara bhagavAnanI trIjI pharatInI derImA 'caturvizati paTTa'para saM01405/I0sa0 1349 no nIce pramANe lekha chH| . saMvata 1405 varSe phAguNa zudi 8 gurAvAdyaya (vaha) zrI zatrujayamahAgirau zrI pAlItANA vAstanya zrI zrImAlajJAtIya mahaM mAladeva suta mahaM sAMgaNena svIyakuTuMba zreyase caturvizatijinAnAM pratimApaTToyaM kArApitaH pratiSThitaH AcAryazrI sAgaracaMdrasUribhiH za(zivamastu / paTTanI DAbo bAjuno lekhaH paTTanI jamaNI bAjuno lekhaH zrI aMbikAmUrtiH zrI kapardiyakSamUrtiH zrI gheroTayAmUrtiH zrI aMpitAmUrtiH mahamAladevasutamahaMsAMgaNa bhAryAsilaSaNadeyutA mahaM sAMgaNasuta mahaM0 SImAyugmaM paTTa koi maMtrI parivAre karAvyo baNAya che. (25) pILA pattharano zrAvaka-zrAvikAnI khaDI mUrtinI pATalI para saM0 1418/I0sa0 1362 nA varSano nIce mujaba lekha che. ___saMvata 1418 varSe kArtika zudi 15 gugai zrozatrujayamahAtIrthe zrImAla jJAtIya mahaM0 vayarasIha suta mahaM....deva prA...yA bhAryA bA0delhaNade...sma midaM // vimalavasahImAM saM01421/I0sa01365nA varSano garumati para nIce majaba lekha chaH saMvat 1421 varSe maMDalIya zrIca draseNasUriziSyairjIvadbhiH / zrIratnaprabhasUribhirAtmamUrtiH kAritA ||shrii: (27) AdIzvara bhagavAnanA maMdiranA uparanA mALamAM javAnA dAdarAnI DAbI bAju hatI te derImAMnI gurumUrti para, saM0 1432/I0sa01372mAM guNasamudrasUrie karAvela, guNakarasUrinA ziSya ratnaprabhasUrinI mUrttino lallekha karato lekha nIce mujUna cha : . saM01432 phAguNa zudi 2 zukra zrI bRhadgacchIyapippalAcArya zrIguNakarasari ziSya zrIratnaprabhasUrINAM mUrtistadIyaziSyairguNasamudrasUribhiH kAritA // (28) AdIzvaranI TUkamA uttara bAjunI bhamatImAM bhItamAM coDela sN01442|ii0s0 1385no kharataragacchanA zrAvaka zAha pUraNAno thoDA TocAI gayelA akSaravALo be paktino nIce mujaba lekha che. (citra 2). For Personal & Private Use Only

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zatrujayagirinA keTalAka aprakaTa pratimAlekho 23 saMvata 1442 varSe mAgha vadi 1 budhe kharataragacche]....kSe sAha tejA suta sAha puraNA... zreSThInI mUrti caudamI sadInA AkharI caraNa jeTalI arvAcIna hovA chatAM temAM keTalAMka AkarSaka tattvo che; jema ke zira para dhAraNa karela ratnacUDa, je isvIsananA dazamA zataka ane agiyAramA zatakanA pUrvArdha pachI nathI jovA maLa: ( ane tyAre paNa khAsa to strIobA mastake te dhAraNa karelu jovAya che.) kezagUphanamAM aMboDAno zailI dhyAna khece tevI che. zreSThIna mukha kurcAla che. caraNa pAse che te temanA putra ane putravadhUnI mUrti hoya tema tarka karI zakAya. (29) .. A eka pattharanI gurumUrti parano khaMDita lekha che. temAthI saMvat ane keTalIka hakIkato naSTa thaI che. lekhamAM mUrti che tenuM guNaratna (sUri) nAma Ave che. A guNaratnasUri te tapagacchIya somasuMdarasUri (paMdaramAM zataka, isvIsanano pUrvArdha) nI paraMparAmAM ke pachI paMdaramA zatakanA madhyamAM thayelA e ja nAmanA kharataragacchIya muni hoI zakeH (paNa pratiSThApaka sarvAnaMda sUri che, 'devakulapATaka'-delavADAmAM eka kaccholivAlagacchanA 'sarvANaMdasUri'e pratiSThAvela saM.1493 I. sa. 1437nI pratimA maLe che AthI kadAca guNaratnasUri prastuta gacchanA paNa hoI zake che.) _ --- vadi 2 zanau pUjya zrIguNaratna---yA grathita kulaguru zrIsarvANa[nde]na karitA // A lekha 'vimalavasahI' maMdiranA mUlaprAsAdanA gUDhamaMDapamAM uttaradvAranI jamaNo bAjunA khatta. kamAM besADela 'kapardIyakSa' (citra 3) nI pATalI para che. lekha khaDita che ane keTalAka akSaro durvAcya paNa che. lekhamAM prAraMbhamAM bRhadkharataragacchanA jinamANikyasUrinA ziSya yugapradhAnAcArya jinacaMdrasUrinA samayano nirdeza che. saMvat Apyo jaNAto nathI. prastuta jinacaMdrasUrine sUripada se 1612/I0sa01556mAM prApta thayelu ane cheka saM01670/I0sa01614mAM svargavAsI thayelA. AthI A pratimAnI pratiSThA I0sa01614thI keTalAMka varSa pUrve thaI cukI hovI joie. lekhamAM AvatA sumatikallolagaNi e ja muni lAge che, jemaNe eka anya kharataragacchoya sAdhu harSanaMdana gANe sAye abhayadevasUrInI sthAnAMgasUtranI vRtti para sa.1673/I0sa0 1617mAM vivaraNa racelu.19 zrIbRhatkharataragacche // zrI jinamANikyasUri-paTTa-prabhAkara-yugapradhAna zrIjinacaMdrasUrivijayirAjye zrokapardi (yakSa pratimA // karApitaM / (sAraMgeNa ?) / / paM0 dharmasiMdhuragaNi paM0 sumatikallolagaNIzva[re]Na...... (bhA 'kapardIyakSa'nI pratimAnuM vaidhAnika vivecana dA0 umAkAnta zAhe anyatra ko lu hoI te viSe ahIM vigatamAM utarazu nahi.)20 chello lekha 'gaNadhara gautamanI pratimA para utkirNita che (citra 4). lekha nIce mujaba cheH (bhASA bilakula apabhraSTa che.) saM. 1784 varSa kAtIvadi 7 pAlItANA vAstavya zrImAlIjJAtIya dozI ka-A putra . do0 bhANajI putra dozI lIlA putra varadhamAnayutenakAritaM zrIgotamagaNadhara biMbaM pratiSThataM For Personal & Private Use Only

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madhusUdana DhAMkI - lakSmaNa bhojaka . paNa A. lekha kRtrima che. kema ke I0 sa0 1728, eTale ke 18 bhI sadImAM pratimAo Avo zailInI thatI ja nahi. gautama gaNadharanA ziranI bAjue rahelA kamaladharonI zailI solaMkI yuganI, ane teramA saikA ke bahu tA caudamAnA pUrvAdha pachonI jaNAtI nathI.e banenI mukhAkRti parano ghasAro tema ja gaNadharadevanI joDela hatheLIo paNa ghasAi gayelI hoI A pratimA nizcayatayA purANI che. gaNadhara gautama jenA para beThA che te bhadrAsananA ghATa-AkAra paNa zatrujaya paranI saM0 1131 nI zreSThI nArAyaNanI mUrtinA bhadrAsananI najIkanA zailI ane bhAta batAve cha.21 ati zubhra ArasamAM kaMDArAyelI gautama gaNadharanI A sukumAra, suSThu ane lAlityamayI pratimA e yuga eka uttama kalAratna che. IsvIsananA caudamA paMdaramA zatakanA yAtrikoe zatrujayanI kharataravasahInA maMDapamA gaNadhara gautamanI pratimA hovAno ullekha ko che,13 je moTe bhAge to Aja pratimA hovI joIe.28 (A pratimA lekha vagaranI haze, jethI dozIvALAoe teno upayoga karyo jaNAya che) zatrujaya para vizeSa sarvekSaNa cAlu che, ane te daramiyAna prApta thanArI navI sAmagrI pachIthI eka pUravANI lekha rUpe prastuta karavA saMkalpa che. TippaNa pR. 13 paMkti 3 paranI noMdhaH-- zatrujayanA maMdiro pharatA gaDhamAM zilpamaMDita tema ja lekha bhagavatA pattharo pararNa mAM bharavAmAM AvelA. (Aq ja giranAra paranA maMdironA kissAMmAM paNa banyaM che) kyAreka samArakAma daramiyAna gaDhanI bharatImAthI ke caNataramAthI te jaDI Ave che. 1. EI Vol. II. 18. 2. G.O.S. No. 13, Baroda 1920. 3. bhAvanagara 1921. 4. juo jJAnodaya (kAzI) varSa 3, aMka3, tathA janasatyaprakAza, varSa 17, aMka3; tema ja paM0 aMbAlAla premAcaMda zAha, jaina tIrtha sarvasaMgraha, bhAga pahelo, khaNDa pahelo, ahamadAvAda 1953, pR. 105. 5. "puNyazloka mahAmAtya vastupAlanA aprasiddha zilAlekho tathA prazastilekho." zrImahAvara jaina __vidyAlaya, suvarNamahotsava grantha, muMbaI 1968 6. uparyukta graMtha aMtargata. 7. eka to upara kahyo te puMDarIka svAmInI pratimAno lekha; taduparAMta 'zreSTI nArAyaNa'nI mUrtino vi0 saM0 1131 I. sa 1075no tema ja bIje saMvata 12'3 / I0 sa0 1217 no ___paM. yazovardhananI mUrtino lekha.. 8. juo mohanalAla dalIcaMda dezAI, jaina sAhityano saMkSipta itihAsa, muMbaI 1932, pR.341, TI. 369 ane pR 379 TI. 393. Adi 'jovadevasUriM'e marela gAyane maMtravaLe jIvatI karyAnI kiMvadaMti madhyakAlIna sAhitya mAM maLe che, ane teo vAyaDagacchanA samartha ane prabhAvaka AcArya manAyA che. * vAyaDagacchanI gurvAvali vizuddha rUpe hAla prApta nathI te kAraNasara. 9. juo, saM0 AcArya girajAzaMkara vallabhajI, gujarAtanA aitihAsika utkIrNa lekho, bhAga-1 lo muMbaI 1933, pR. 28-29. 10 saM0 AcArya girajAzaMkara vallabhajI, gujarAtanA aitihAsika lekho bhAga, 3jo, muMbaI 1942, pR.164-65. For Personal & Private Use Only

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zatrujayagirinA keTalAka aprakaTa pratimAlekho 11. juo aMbAlAla premacaMda zAi, " bhASA ane sAhitya", gujarAtano rAjakIya ane sAMskRtika itihAsa graMtha 4. solaMkIkAla, ahamadAvAda 1976, pR.299. 12. ejana pR. 299-300, + teo vastupAlanA samakAlika hatA ane saMskRta para sAra evaM prabhutva gharAvatA hatA. x 'gallakajJAti' viSe mAhitI alpa mAtrAmA upalabdha che. daMDanAyaka AhlAdana, jemaNe I. sa0 1249mAM aNahilavADa pATaNanA vAsupUjya jinAlayano udhdhAra karAvelo, teo 'gallakakula daMpaka' hovAnu' vardhamAnasUrikRta vAsupUjyacaritra mAM nodhyu che. ..' * paNa derIonA pachIthI bhaMgapazcAt jIrNoddhAro thatA rahyA che. 13. saM0 paM0 bhagavAnadAsa harakhacaMda, amadAvAda, vi0 saM0 1985, pralo0 207-208 14. juo purAtanaprabaMdhasaMgraha (siMgho jaina graMthamAlA, graMthAka 2) kalakattA 1936 mAM se. jinavijaya muninu prAstAvika vaktavya, pR8. prastuta saMgrahano 'P' saMjJaka pratamAM tat saMbaMdhI aMtimollekha che. 15. juo saM. munirAja zrI vidyAvijayajI mahArAja, prAcIna lekha saMgraha (bhAga-1lo), bhAvanagara 1929, pR 34. 16. cf. A. Shah, " Some Inscriptions", muMbaI, 1968, p. 169. + juo muni zrInyAyavijayajI, jaina tIrthono itihAsa, bhAvanagara 1949, pR.199. 17 juo munirAja zrI jayantavijayajI, zrIarbuda prAcIna jaina lekha saMdoha (AbU-bhA-bIjo) ujjena vi0 saM0 1994, lekhAMka 1, zloka 39-41. * ejana, lekhAMka 91. 18. jao dalAla, "prAcIna" tathA jinavijayajI "prAcIna" pra. 44-46. lekhAMka 34-37. 19. dezAI, pR. 597. kaMDikA 879 20. cf. Umakant P. Shah, Brahma-Santi and Kaparddi Yaksas, Journal of the M. S, University of Baroda ( number - unspecifi.d in the off-print). pp. 68. fig. 13 21. cf. A. Sbah, "Some Inscriptions" Fig. 2. 22. "zrI zatrujaya cetta paripATI vivAhalA'mAM nIce muz2aba ullekha che. baITho maMDapi goyama gaNaharo vaMdau bahuviha labadhi maNoharo // 16 // (Anu saMpAdana sArAbhAI navAbe "paMdaramA maikAnI bIjI zatrujaya caitya paripATI" e zIrSaka heThala zrI jaina satya prakAza kramAMka 166, varSa 12 aMka 4, 15 mI Anyu. 1947, pR.100-102 para kayu che.) A sivAya eka anAmI kartAnI 'zrI settuja cetta pravADi"nu hAla prathama lekhaka saMpAdana karI rahyA che, temAM nIce mujaba ullekha 'kharataravasahI'nA saMdarbhamAM maLe che: goyama maMDapi jAI kari gaNadhara namIyahaM pAI. 20 23. pratimAnI zailI caudamA zatakanA prAraMbhanI che, tema ja anya koI gaNadhara pratimA zatrujaya para na maLI hoI uparyukta anumAna vAjabI jaNAya che. saM. 4 For Personal & Private Use Only

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madhyakAlIna gujarAtI sAhityanAM hAsya-kathAnako hasu yAjJika madhyakAlIna gujarAtI sAhityano vicAra karatAM sAmAnyatayA narasiMha, mIrAM, bhAlaNa, akho, premAnaMda ane vArtAkAra zAmaLanI racanAo ja khayAlamAM Ave che, etho to madhyakAlIna sAhityamA hAsya aMge vicAra karatAM ja mAMDaNa ke akhAnA kaTAkSo, premAnaMdanAM AkhyAnonAM keTalAMka hAsyasabhara prasaMgo ane zAmaLanI keTalIka uktio smaraNe cahatA, hAsya paratve madhyakAlIna gujarAtI sAhitya kaMika udAsona che, evu koIne saheje lAge. bhakta, bhakti ane bhagavAnamAM ja sImita banI rahelaM ApaNu madhyakAlIna sAhitya mRtyuno saMdeza ja vAMce che, evaM AropaNa thayu ne eno radiyo paNa apAyo. madhyakAlamAM racAyelA sAhityamAM paNa jIvana dhabakatuM hatu eno purAvo ApavA pUratI ApaNe padyakathAne yAda paNa karI. paraMtu hAsyano vicAra karatAM 'caraNa cAMgI mUcha maraDI'mAM zodhavAM jatAM maLe che ne hAsya karatAM aneka dRSTie utkRSTa ne utkaTa hAsya ApaNA madhyakAlIna kathA sAhityamA che, je jANa bahAra ke kvacita dhyAna bahAra ja rahI jatuM hoya che. _ A paristhitinuM kAraNa madhyakAlIna kathA sAhitya paratvenI kaMika AchI ruci ane kaMika aMze ajJAna che. DA~. harivallabha bhAyANI, DaoN. bhogIlAla sAMDesarA, DaoN. maMjulAla majamudAra, pro.ke.kA. zAstrI jevA vidvAnonA saMzodhana-saMpAdano ane dizAsUcano, e pahelAMnA haragoviMda. dAsa kAMTAvAlA, nAthAlAla zAstrI, cha.vi.rAvala, cI.DA. dalAla ke mo.da. desAinAM saMzodhanasaMpAdano ke Adhunika navasaMzodhako DaoN. bhUpendra trivedI, anasUyA trivedI, bhAratI vaida, janaka dave, saM.dhU. pArekha, zazin ojhA vagerenA pIeca.DI milenA zodha-prabaMdho dvArA kathAsAhityano abhyAsa thato rahyo hovA chatAM, A prakAranA vAstavika paricaya ane mUlyathI sAhityanA abhyAsIono ghaNo moTo varga ardhajJAta ke ajJAta jevo ja rahyo che. AthI to evI eka sarvasAmAnya mAnyatA ghara karI gaI che ke madhyakAlIna kathAsAhityamA zaMgAra ke vIra che, bahu baha to camatkArathI AMjI de tevAM adbhutanAM AlekhanomAM vikrama ne khAparA coranA vAcanakSama parAkramo cha, hAsya to dIvo laIne zodhavA javu paDe tema che. jo ke dIvo laIne A badhaM zodhavA javaM to paDe che ja, kema ke A aMgenI sAmagrI khUNe khAMcare che. pAlibhASAmA lakhAyelI jAtaka kathAo ke prAkRta ne saMskRtamAM racAyelA kathAkoSo, niyukti graMtho, cUrNIo, vRttibho, carito, janI gujarAtImAM racAyelAM rAsAo, carito, bAlAvabodhA ne duhA-copAIo ityAdimAM hAsyano veravikhera to kyAMka ekahaththu ghaNo moTo jaththo che. ahIM A prakAranAM kathAnako me keTalIka vArtAomAM prasaMgonI saLaMga hAramALA rUpe AvatAM hAsyarasika kathAnako vilokavAno abhikrama che. madhyakAlIna kathAsAhityamAM koI kRti enA samagrarUpamA hAsyakRti kahI zakIe evI nathI. zagAra, vIra ane adbhuta mukhya ke prANabhuta hoya evI kRtio madhyakALamAM maLe che. paraMtu saLaMga hAsyane ja uddezataH racanAo, bharaDaka-batrIzI, vinoda-vatrIzI ke makhazataka jevI katione apavAda rUpe letAM, anya koI matI nathI. madhyakALamAM je kaMi hAsya ne haLavAza For Personal & Private Use Only

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madhyakAlIna gujarAtI sAhityanAM hAsya-kathAnako AlekhAyAM che, te kRtinA amuka aMzamAM ke koI DhUMkA kathAnakamAM. prAcIna-madhyakAlIna mImAMsakoe kathA ane AkhyAyikA evA bheda spaSTa karIne kathAnA je vividha upavargo darzAyA' che, temAM kyAMya AviSkRta rasane vargIkaraNanA dhoraNarUpe svIkAryo nathI. AthI kathAonA vargamAM kyAMya 'hAsyakathA' evo varga nathI. hA, haribhadrAcArye cAra puruSArthane dRSTimAM rAkhIne karelAM vargIkaraNamAM 'kAmakathA' eka vargarUpe darzAvI che. AnaMdavardhane to rasatattva para carcAne kendrita karI hovA chatAM eNe darzAvelA kathAnA parikathA, sakalakathA ane khaMDakathA jevA vargomAM rasane dRSTimA rAkhyo nathI. ApaNI paraMparA hAsyane kRtino aMgabhuta nahIM, AnuSaMgika rasa mAne che. Ama chatAM, vividha prakAranA kathAnA vargIkaraNomAM hAsyakathAnu sthAna nizcita karavu muzkela nathI. hemacaMdAcArye karelAM prabaMdhAtmaka kAvyanA vargIkaraNamA zrAvyanA eka upapakAra kathAnA upavargamAM 11 prakAro darzAvyA che te paikI eka prakAra te 'manthallikA.' pretamahArASTra bhASAmAM lakhAyelI kSudrakathA, gorocanA, anaMgavatI jevI kathAone manthallikAnA varganI kahI umeyu che ke je kathAmAM purohita, amAtya, tApasa ityAdino upahAsa karavAmAM Avato hoya evI kathAo paNa manthallikA kavAya' anya vargomAM kathAkRtionAM dRSTAMta TAkatA hemacandrAcArya ahIM koI racanA dRSTAMtarUpe TAMkatA nathI. AThamI sadImAM astitva dharAvato 'bharaDaka-batrIzI' jevI kRtine ahIM dRSTAMtarUpe mUkI zakAya. AcArya hemacaMdranA dhyAnamAM kAM to A racanA nathI athavA to guNAnurAgI ane dharmasamabhAvanI bhAvanAne kAraNe emaNe ullekha TALyo che. hAsya-kathAne Ama A manthallikAnA vargamA samAvI zakAya. madhyakAlIna gujarAtI sAhityamA hAsyane sthAna che evAM mukhya kathAsaMpAdano ne sthAno nIce mujaba che. (1) mUrkhakathA 1. mugdha kathAnAM chUTaka kathAnako ne saMpAdano 2. bharaDaka-batrIzI 3. AMdhaLe baheru 4. bolane vaLaganAra-aDavAnAM parAkramo 5. vinoda-kathA-saMgraha (2) buddhi-cAturya 1. chUTaka kathAnako 2. vidyAvinoda samasyAntargata sUkSma hAsya ..3. naTaputra rohaka-abhayakumAranI kathAo 4. dhUrtakathA-zazi-mUladeva, pradyumna-sAMba 5. sahasrabuddhi 6. bole bAMdhanAra-laMkAkAMDa 7. strI-caritra 1. kAnyAnuzAsana-sa. pro. ra.cho. parIkha For Personal & Private Use Only

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28 hasu yAjJika abhyAsa ane avalokananI saraLatA khAtara karelAM A vibhAgomAM e to svayaMSTa che ke hAsya janmAtrAmA kendrasthAne buddhi che, eno abhAva ane sUkSmatA bannemAMthI hAsya niSpanna thaI zake che. mUrkha kathA buddhicaaturyth| koIne chetaravAnI ke chatarAyelAne choDAvavAno yukti hAsyavinoda pUro pADe che, tema koI pAtranI buddhimaMdatA ane jaDatA paNa hAsyanuM nimitta che. prAcIna kALathI ja saMskRta, pAli ane prAkRta kathA sAhityamAM bauddhika jaDatA nirUpatAM hAsyakathAnako maLe che. A prakAranAM kathAnako koI eka ja coTamAM pUrA thaI jatA TucakA jevAM hoya che. amuka vANI, vartana ke kArya kAraNa je evaM hoya ke sAMbhaLanArane khaDakhaDATa hasAve. pAlimAM jAtakakathAnA TucakAmAM sUtelA bAvanA mAthA para beThelA maccharane mAratAM bApa mAthu bhAMgI nAkhanAra mUrkha putra ane kayA jhADane pANI pAvAnI jarUra che e jovA dareka jhADane mULamAMthI kheDanAra vAnaranI bAta che. buddhimaMdatAne kAraNe ahoM oDanu coDa vetaratAM kAma. yavuM ne enu yogya pariNAma pAmavuM to eka bAjurA, paNa 'mAlAnA muLagA gayAM' jevo sthiti hAsya janmAve che. kaTAhadvIpanA loko kolapAno upayoga karatA hoI mAla khapAvavA agarane bALI kolasA vecanAra vepArI putra ( 85, 315), sekelA tala sIdhe sIdhA prApta karavAnI mahecchA talane sekIne vAvanAra gAmaDiyo ( 86, 315), savAre UThatAM jaLa ne agni levA dUraM na paDe mATe rAMte jaLamAM agni nAkhI savAre 'bAvanA beya bagaDayA' nI sthitimAM mukAyelo maMda buddhi brAhmaNa (87, 315), guru ane patnInAM nAkano adalAbadalI karI patnIne sundara banAvavA icchato plAsTika sarjano pUrvaja ( 88, 316), coroe dATelu dhana hAtha paDatAM patnInA mAthAne mekhalAthI, ghanane hArathI, hAthane nUpurathI ne kAnane kaMkathI zaNagAranAro 'AMkhanu kAjaLa gAle ghasyuM' thIye adakerI pragati karanAro' alaMkAra-laMbakano rasiyo vAlama ( 90, 316), sonAne agnimAM zuddha thatuM joI, e ja paddhatie rUne paNa zuddha karavA mathato ruvALo (91,316), jhADa parathI mAtra khajUra levAne badale AkhA khajUrInA jhADane jamInadosta karI khajUra lenAze (92 316), dhanakaLo kayAMya bIje na jAya ane rAjyane enI dRSTino kAyama lAbha maLe ethI nidhAnadarzInI AMkha phoDanAro vaphAdAra mantrI (92, 316), bhojananI badhI mIThAza mIThAne kAraNe hovAnu jANatAM mIThAnI mUThI phAkanAro gAmaDiyo ( 94,316), dUdhano sAmaTo jaththo meLavavA eka mAsa sudhI gAyane dohavAnuM mulatavI rAkhanAro godohaka ( 95, 316), va TakAmAM bharelu tela nIcethI Tapakatu to nayIne, enI cakAsaNI karavA tela bharelo vATako udho vALanAra telamugdha (101, 320 ), potAno pitA bAlyA sthAthI ja akhaMDa brahmacArI che evaM jAhera karato ne 'tu emano putra zAthI ?' nA uttaramA pote mAnasaputra hovAnuM sagarva jAhera karanAro brahmacArI putra (109, 322), rAtorAta putrIne auSadha khatraDAvI moTI karavAno vaidyane Dukapa pharamAvI, varSo pachI dUra dezAvara paDelI auSadhI lAvI putrIne moTI dekhADanAra vaidyane inAma Apato rAjA (113, 322), beThelI mainonI nizAnI rAkhI sasarAnuM ghara zodhavA mathatA jIvarAma bhaTTanA pUrvaja 2 zodha ane svAdhyAya, DaoN. ha. cU. bhAyANI, pR09 3 ahoMthI kauM samAM prathama AMka TonI-penzare bhASelA kathAnakano ne bIjo AMka kathA sa. sA. nA nirNaya sAgara nA bhASAMtaranA pRSThano che For Personal & Private Use Only

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madhyakAlIna gujarAtI sAhisyanAM hAsya-kathAnako zo, samudramA paDelA cAMdInA pAtrane samudranAM pANInI bhamarInI nizAnIe yAda rAkhI vaLatI vakhate zodhavA mathato pravAsI (114,322), pitAnA mRtyu pachI saMpatti mATe jhaghaDatA bhAIone 'badhI vastuono sarakho bhAga pADo'nI salAha maLatAM ghara, zayyA, tapelI, thALI, baghAMnAM babbe TukaDA karanAra (123, 328), 'bAraNu sAcavaje'nI zeThanI salAhane vaLagI rahI rAte naTano khela jovA jatAM bAraNAne khabhe UMcakI sAthe laI janAra nokara (128, 329) jevA abhidhA-ArAdhako mUrkhakathAnA nAyako che. saMskRtamA A prakAranAM kathAnako mugdhakathA tarIke oLakhAya che. kathA. sa. sA., paMcataMtra ityAdimAM A prakAranAM kathAnako eka sAthe saMkaLAyelA maLe che. A prakAranA kathAnakamAM sAmAnyatayA to sAmAnyabuddhi ane kAryakAraNa samajavAnI azakti ja kendramA rahe che. parantu kyAreka emAM asAdhyane siddha karavAnI lobha-lAlaca jevI manovRtti parano kaTAkSa paNa kaLAya che. koI kezamugdha vALa ugADavAnI auSadhI levA vaidya pAse jAya che tyAre vaidya pAghaDI UnArI potAnA khudanA mAthAnI tAla batAve che chatAM pelo kezamugdha potAnI mAgaNI jArI rAje che (100,320), potAne badhu ja AvaDe. ke dhAre te kAma pote to karI ja zake evI manovRtti ane valaNamAM pragaTatI mUrkhatAnoM upahAsa, mardana karatAM cAmaDI ukheDanAra (122, 320), zvedAdi paMcakarma dvArA kAyAkalpanA akhatarAmA khataro pedA karatA UMTavaidya (131, 330) nAM kathAnakamAM maLe che. Ama abhidhAne ja pakaDatI buddhimandatA ke jaDatA uparAMta lobha, lAlaca, svArtha, ahaM jevI sarvasAmAnya manovRttinI nirbaLatAmAMthI paNa A prakAranAM kathAnako hAsya-nimitto zodhe che. . mugdhakathAmAM khaDakhaDATa hasAvavAnI zakti ke paraMtu emAM vizeSa sthULatA che. keTalAka apavAdarUpa kathAnako sUkSma hAsyanA nidarzano che. sAtamI pUrI khAtA ja tRpti no anubhava thatAM 'arere eka pachI eka A khoTI cha prI khAvAne badale pahelethI ja jo A sAtamI pUrI kha dhI hota to kyArano dharAI gayo hota' no aphasosa karatAM apUpamugdha (129, 329) mAM sUkSma vinoda che. mugghakathAmAM dekhAtI sthULatAmA mAnavIya sarvasAmAnya nirbaLatAAno sUkSma upahAsa cha , madhyakAlIna gujarAtImAM dRSTAMtarUpe A prakAranA kathAnako bAlAvabodha Itya dimAM UtarI AvyAM che ane gadyamA to 'mUrkhazataka stabaka' racAyeluM maLe che." bharaDaka-batrIzI chuTA chavAyA mUrkhakathAnakona saMpAdana saMskRtamAM kathAsaritsAgarAdi graMthamAM ne gujarAtImA makhazataka stabakamAM gadyamAM thayeluM che. tema mUrkha zivapaMtho sAdhu ane temanA ziSyonI jaDatA ane maMdabuddhina evaM saMpAdana 'bharaDaka batrIzI' mAM thayeluM che. tattvataH ahIM saMgrahAyelA kissAo anyatra maLatAM mugdha kathAnako ja che, paraMtu prastuta kRtinA jaina sarjake, e. bI. kItha noMdhe che tema, brAhmaNadharmane kaIka utArI pADavAnA hetuthI ajJAna bAbAonI mUrkhatAnA ramUjI daSTAMto mUkyAM che. mULa gujarAtI racanA parathI saMskRtIkaraNa pAmelI 'bharaTakadvAtriMzikA'nA saMpAdaka je. harTala prastuta racanAnI gujarAtanA koI jaina muninI mUla racanA I. sa. pU. 492mAM astittva dharAvatI hovAnaM jaNAve che. DaoN. ha. ca. bhAyANI" paNa mULa racanA gujarAtI hovAnuM jaNa ve che. 4 jaina gurjara kavi bho-mo0 da0 desAi, bhAga-3, khaMDa-2, pR0 1650 5 A History of Sanskrit Literature - A.B.Keith p. 293 6 prAkata jaina kathAsAhitya, DaoN. je. sI. jaina pR0 63 nI pAdaTIpa-6 7 anusaMdhAna, DaoN. ha. cU. bhAyANI, pR0 221 For Personal & Private Use Only

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hasu yAjJika . brAhmaNa, bauddha ane jaina-bhAratIya dharmanI A Ne mukhya dhArAomAM anya dharma ke saMpradAyanAM siddhAMta-mAnyatAdino sthUla ke sUkSma, spaSTa ke pracchanna upahAsa thayelo jovA male che. hariSeNa kRta 'dhammaparikkhA'mAM vedapuroNAdinAM nirUpaNonI nyUnatA, avAstavikatA manovega-pavanavega nA kathAna kamAM darzAvadhAmAM AtrI che. AThamI sadInA haribhadrakRta prAkRta 'dhUrtAkhyAna'mAM paNa A prakAraceM kathAnaka che. to sAme pakSe 'dazakumAracarita' mAM bauddha sAdhunA durAcAro paratve ne mattavilAsa, bhagavadajjukIya, laTakamelaka, dhUrtasamelana vagere prahasanomAM kApAliko, pAzupato. ane bauddha sAdhuonI dAMbhikatA ane durAcAra paratve upahAsa che. bharaDaka-batrIzIna ghaDatara A paraMparAmAM joI zakAya. _ 'bharaTaka-dvAtriMzikA' mAM kRtino hetu to mUrkhanA caritra dvArA sadAcaraNanI vRddhi karavAno darzAvAyo che. ahIM maLatAM 32 kathAnakomAM laMpaTa. vaMcaka. dharta. makha ne mithyAbhASI pAtro AlekhAyAM che. kathAnu samApana ramUjIrIte, haLavI zailImAM thatuM hoya che. pAMcamI kathAmAM eka kavinI vAta che. koI eka kavi gAmamAM Avo caDayo. paraMtu lokoe kavine enI kavitA badala kaI na parakhAvyu. kavie joyu to kaI kAmakAja vagaranA bharaDAone to joIe teTalaM gAmA . mAMthI maLatuM hatuM. e sthiti jANatAM kavi bolI UThayoH bharaTaka tava caTTA laMbapuThThA samuddhA na paThati na guNate neva kanvaM kuNaMte / / vayamapi na paThAmo kiMtu kavvaM kuNAmo tadapi bhukha marAmo karmaNAM kotra doSa ? / / .. sAtamI kathAmAM eka ziSya bhIkSAmAM roTalI lAvato darzAvAyo che. ziSye vicAyu ke 'AmAMthI 16 roTalI guru ja laI leze to pahelAM ja e bhAga khAI jAuM.' pAchI 16 vadhI. e paikI gurunA bhAganI vaLI khAI gayo. ne e krame cAra, be, eka ane chevaTe ardhA roTalI laI gurukane Avyo. gurue pUchadhu 'ardhI ja roTalI maLI ?' 'maLI to to batra sa' ziSya bolyo. 'to bAkInI kyAM ? gurUe pUchayu 'hUM khAi gayo' prAmANika ziSya bolyo. 'kema ?' gurue pUchay. 'Ama' ziSya bolyo, ne bacelI cheDalI ardhI roTalI paNa momAM padharAvI dIdhI. kathAne aMte kahevAyuM che, mUkhaziSyo na kartavyo guruNA sukhamicchatA / . viDambayati sotyantaM yathA vaTakabhakSakaH // teramI kathAmAM gAyana pUMchaDu pakaDI svargamAM jatAM, AkAza joI hAtha pahoLA karI 'adhadha' karavA jatAM pRthvI para paTakAtA mugdhanI pracalita kathA sAMkaLavAmAM AvI che. ne soLamI kathAmA eka ziSya gurunI AjJAthI ghI ane tela levA bajAramA jAya che, dhUpadAnImA eka bAju tela ne bojI bAju ghI lodhu. gurue pUchayu , 'tela kyoM ' 'e A bAju' ziSye dhUpadAnI ulaTAvI ne tela paNa bhUmimAM ! bharaDaka batrIzI rosa dahA, copAI ane lokanI kula 1190 kaDImAM jaina kavi muni harajIe saM0 1625mAM, saMskRta kRtine AdhAre gujarAtImAM 'bharaDaka batrIzI rAsa' racyo che. 8 zodha ane svAdhyAya, DaoN. ha. cU. bhAyANI pR. 27-28 9 jaina gUjara kavio, mo. da. desAI, bhAga 2, khaM. 1 pR0 718 tathA phA0 sa0 0 pustaka 3 aM. 3, pR0 320 paNa For Personal & Private Use Only

Page #157
madhyakAlIna gujarAtI sAhityanAM hAsya - kathAnako AMdhaLe baherU mUrkhanA vANI vartana dvArA viparIta pariNAma sarjAya ne emAMthI hAsyajanaka paristhiti racAya te kvacita koI ajJa kazuM ja samajyA jANyA vinA nirarthaka vANI vartanano Azaro le ne enuM prazna pUchanAra viziSTa arthadarzana karatAM sarjAtI 'AMdhaLe baherUM'nI paristhitine viSaya karIne paNa madhyakAlIna vArtAkAroe hAsya niSpanna kayuM che. kAlIdAsa vishen| daMtakathAmAM rAjakumAro pUche che kaI kAlIdAsa samaje che kaI ne emAM paMDito viziSTa arthadarzana sthApI hAsyajanaka paristhiti sarje che. DaoN0 ha. cU. bhAyANIe 'zodha ane svAdhyAya' mAM ( pR0 248 thI 257 ) rAjA bhoja ane gAMgo telI, IrAnI lokakathAnoM kANo aMgrejamAM A prakAranAM kathAnakonI carcA karatAM lakhyuM che- 'A kathAonI khUbIno AdhAra temAM vaparAyelI traNa karAmata para rahelo che: sAMketika praznottarI, paMDitanA svAMgamAM gama'ra ane eka ja saMketanA pUchanAra ane uttara ApanAra vaDe karAtA ve sAva asaMgata artho ... saMketano bhaLato ja artha karavAnI karAmata lokakathAonuM vinoda utpanna karavAnuM eka ghaNuM sagavaDiyuM sAdhana che. ' 31 ahIM kAkatAlIya kissAo ke yogAnuyoga kAryasiddhinAM tIsamArakhAnano vArtA jevAM kathAnako sAMkaLI zakIe. potAnA hAthe akasmAta eka sAmaTI 30 mAkhIo marI jatAM potAnI jAtane vIramAM khapAvato tIsamArakhAM pravAse jAya che ne jheravALA roTalAthI hAthInuM ne kaTArI paDavAthI vAgha mRtyu thatAM vora tarIke paMkAya che. evA ja goTAlAmA e AkhA sainyane mArI nAkhavA mAM nimitta bane che. ahIM paNa nAyakanI yogAnuyoga kAryasiddhi hAsya niSpanna kare che. bolane vaLaganAra AMdhaLe baherUM kuTAtAM ke yogAnuyoga pAsAM savaLA paDatAM sukhane samRddhi bhogavatAM pAtronI jema ethI UlaTa paristhitimA mUkAtAM pAtronI paristhiti paNa hAsyakathAmAM jovA maLe che. koI eka prasaMga paristhitinA saMdarbhe kahelI vAta ke zikhAmaNane koI mugdha bhinna prasaMga paristhitimAM vaLagI raheM ne ethI duHkha ane Attino hAramALA sajaya, e hAsyanuM kAraNa banatuM hoya che. A prakAranA pAtranI vibhAvanA aDavAnA pAtramAM mUrta thaI che. Avazyakaniryukti ne e paranI cUrNI bhothI mAMDIne te cheka jUnI gujarAtI sudhInA be hajAra varSanu lAMbu AyuSya A pAtranu che. nokarI zodhavA nIkaLanAra mUrkha bALakane mAtA sUcanA Ape ke 'sAmA mANasane khuza karavA moTethI jayakAra karavo'. zikArIo zikAra mATe TAMpIne beThA hoya tyAre ja pelo moTethI jayakAra karI zikArInu kAma vaNasADe ne 'dabAte pagale javunI navI zikhAmaNa pAme. zikhAmaNane anuvarI dhotrI pAse dabAte pagale jatAM cora dhArI mAra pAme. lagna prasaMge 'bahu 'kharAba' kahetAM mAra paDe ne 'bahu sAru' thayuM 'no mRtyu prasaMge upayoga karavA jatAM e ja sthiti AvI paDe - aDavAnA bhAIonAM AvAM pAtro saMskRta, prAkRta ke jUnI gujarAtI ja nahI, e sivAyanI aneka bhASAmAM oDanu coDa karatAM phelAyelAM che-kyAMka ziSya banI, kyAMka nokara ke putra banI. jema bolane vaLage tema Avu pAtra kAryane vaLagIne aMdha anukaraNa paNa kare. gaLe tarabUba phasAtAM UMnA gaLe joDo mAranAra vaidyanA kAryanu koI DozAnA gaLAnA gupaDAno upacAra karatAM aDavo jIva paNa le che ! For Personal & Private Use Only www.jalnelibrary.org

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32 hasu yAjJika vinodakathA saMgraha mUkhakathA- mugdhakathA ke aDavAnA parAkramorUpe jema koI khAsiyata ke jaDatAne kAraNe niSpanna thatI paristhiti hasAve che tema koI vAda ke saMpradAyanI jaDatA ne sAmAnya TIkhaLa paNa hasAve che. caudamA saikAnA maladhArI rAjazekharasUrie AvA kathAnakono saMgraha 'vinoda kathA saMgraha' mAM ko che. custa zivabhaktane paristhitivaza hari ane haranI saMyukta mUrti pUjavAnI thaI. aMgochaM DhAMkI eNe mAtra zivane snAna karAvyu, hatheLI dAbI zivanA kapola para tripuMDa kayu ne. zivamastake puSpo caDAvyAM. dIvo karI dhUpa devAnu thayu tyAre viSNue vicAyu 'have kayAM jaze ? enI anIcchA chatAM hUM dhUpadIpa pAmIza'. parantu pelo zivabhakta vadhAre hoziyAra nIkaLyo. dhUpadIpa karI eNe harinAM AMkha ane nAkamAM potAnI AMgaLI bosI dodhI. ahIM 26mI kathA bharaDaka batrIzInA ziSyanI yAda apAve evI che. gurunA kAnanI bahegaza dUra karavAnI davA levA eka ziSya vaidyanA ghare gayo. vaidyano moTo chokage nAnAne bhaNAvato hato, paNa nAno chokaro ramatiyALa hoI abhyAsamA dhyAna Apato na hato. moTA putre pitAne phariyAda karI, 'A sAMbhaLato nathI'. vaidya gA, 'sAMbhaLe zu nahIM ? eka lapaDAka ThaThADa.' ne moTA chokarAe nAnAne khevIne tamAco mAryo. ziSyane davA maLI gaI. eNe e nuskho gurunI baherAza dUra karavA kAme lagADayo. 30mI kathA vyavahArajJAnavihIna pothI-paMDitonI che. bharaTakadvAtriMzikAmAM paNa Ane maLatuja kathAnaka che. A peTanaMnAM kathAnakamAM 'paMcatantra' mAM Avatu cAra mUrkha paMDitonu kathAnaka jANItuM che. cAra rastA AvatAM 'mahAjano 'jAya e raste jaq ne anumarI DAghubho pAchala smAzAnamAM gayA, 'utsava, duHkha, duSkALa, Apatti, rAjadvAra ne smazAne sAthe Ubho rahe te mitra' te nyAye gadheDAne mitra mAnyo, 'dharmanI tvarita gati' UMTamAM nihALI gadheDAne UMTanI Doke bAMdhyo ne dhobI, mAravA pAchaLa paDayo tyAre nadImA paDyAMnI AkhI hAramaLA phArsa jevI ja sIcyuezana sajeM che. vinoda cotrIzI kathA _ 'bharaDaka batrIzI rAsa nA kartA muni harajIe" saM 1641mAM 'vinoda cotrIzI kathA' raco che. hAsyanI jabe kRtio ApanAra muni harajIne madhyakAlIna gujarAtI sAhityano hAsya-lekhaka kahevo joIe. ahoM hAsyaramUjanAM 34 kathAnako maLe che. kavine mana hAsyakathA zaMgAra, vIra ne adabhUtane viSaya karatI kathAo karatAM paNa vizeSa che. vasudhAmAM jAMNo sahI, aneka saMbaMdha apAra zukabahottarI kathA achi, nItizAstra valI jANi kathA valI vetAlanI, bhAratha kathA vakhAMNi--11 siMhAsaNa-batrIsI joI, aneka avara kathA valI hoI vinodakathA sarakhI ko nahI, je suNatAM sukha upaji sahI-12 anya vArtAnA saMpAdaka karatAM hAsyakathAnA saMgadakano zrama vizeSa phaLe che te muni harajI jANe chaH 1. jaina gUrjara kavio-bhAga-3, khaMDa-1 pR. 412 tathA 'navacetana' divALI aMka, nave. Dise. . 1960, saLaga aMka 572-73 mAM DaoN. sAMDesarAno lekha. 11 jaina gurjara kavio bhAga-3, khaMDa-1 pR0 713 For Personal & Private Use Only

Page #159
madhyakAlIna gujarAtI sAhityanAM hAsya-kathAnako 33 jehavI sabhA tehavu AkhyAna, khari kharinAM chi zAstra nidhAna vinoda (nAM) je saMgraha kari, niHphala na hoI tehinI ziri-16 buddhicAturya : ___ hAsyotpAdaka paristhitinA sarjanamAM eka cheDe jo buddhinI jaDatA - nyUnatA che to bIje cheDe buddhinaM cAturya ne sUkSmatA paNa che. A prakAranAM kathAnAyakomA hAjarajavAbI birabalanAM pUrvajo jevAM, vararuci jevAM kavionAM, kavi ke maMtrInI putrI jevAnAM pAtro ya che, ne bASunA paga dAbatAM dAbatAM bApu mI vicAra karA~-vicAra kiM karA 1-bApa. he-na AvaDo badho moTo Ama te lAkaDAnAM TekA vagara zI rehe ?' no prazna Ubho karI, 'le tAre tuM ja toDa kADha'nI bApunI raDhano bhoga banI, bhaLato koI hAsyaprada javAba ApanAra bApuno hajuriyo hoya che DAyarAmAM. bolAtI A prakAranI vArtAnA pUrvaja-zo prabaMdhanA eka kathAnakano paga dAbanAro bApune pUche che, 'bakarInA peTamAM pravezIne goLagoLa vaidyanI goLI jevo lIMDI koNa vALata haze ? ne e ja. aMte eno ukela zodhI lAve che ke 'bakarInA peTano vAyu maLane goLa goLa UthalAvI ghamariyu khavaDAve che ne ethI enAM maLanI goLa lIMDI vaLe che.' A pAtravargamAM buddhinA baDekhAM bihacalo. zazi-mUladeva jevA dhUrtI, viTo, vikramacaritra, pradumna, sAMba jevA rAjakumAro, ghaTa.. karpara ne khAparA ke sahasrabuddhi jevA coro, ThagArApuranI vezyAo ne strIcaritrathI badhAMne. ullu banAvatI cAMpalI mAlaNono samAveza thAya che. jo ke murkhamaMDaLa ane hAsyane madhyakAlIna kathosAhityamA aviyukta saMbaMdha che tevo baddhi-cAturya ane hAsyane nathI. bauddhika ane zArIrika kunehathI kathAno nAyaka koI rAjakumArIne rIjhavI zake ke bhoga bananArane pajavI zake tyAM badhe ja kaI zrotA hasI zakato hoya evaM nathI. Ama chatAM moTI saMkhyAmAM A prakAranAM kathAnako hAsya niSpanna kare che. .. vidyAvinodanA TucakAomAM kvacita hAsyane avakAza maLe che. rAjA ke pradhAnane na sajhatA ne pIDatA praznano sahelo saTa ne gale UtarI jAya tevo javAba koI abhaNa ke * 'TacakaDI bAlikA Ape che tyAre hAsya ramUja anubhavAya che. kavi vararuci bhUDo komanA saMghAba zodhavA nIkalyo. vRddha bharavADe ene kahyu, 'mArA kUtarAne ucakI rAjasabhA sadhI tame Avo to tamArA praznano javAba ApuM.' rAjasabhAmAM AvI bharavADe kayu; 'juo sautho maMDo lobha ena A pratyakSa udAharaNa. eka praznanA jabAva mATe vararuci jevAe paNa mArA katarAne ucakyo." samasyAntargata hAsya kyAreka samasyAnA nirAkaraNamAM Archa smita Ape evAM kArya-kAraNa AviSkRta thatAM hoya che. praznakartA koI sAmAnya paristhitine uddezIne koI prazna pUche che, ne uttara ApanAra pAMDityathI e sAmAnya sAthe vizeSane prayoje che. ahIM kathAtattva to mAtra AchA pAtaLA taMta jeSa ja rahe che. ne evA AchA-ochAM vArtAtatvanA avalaMbane viziSTa artha ke saMdarbhanaM umeraNa camatkata kare evaM arthadarzana kvacit hAsyanA smita, hasita, vihasita, upahasita, apahasita bhane atihasita jevA hAsyaprakAro paikI smitane avakAza Ape che. prabaMdha-ciMtAmaNimAM bhoja Ane dhanapAlanA saMdarbhamAM Avu eka sthAna ahIM noMdhavA jevu che. rAjA bhoje prAsAdanA dvAramA 12 zodha ane svAdhyAya pR0385 For Personal & Private Use Only

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34 hasu yAjJika gokhalAmAM ratine hAthatALI daI hasatAM kAmadevanA hAsyanuM kAraNa pUchatAM dhanapAle kahyuM, 'tribhuvanamAM jeno saMyama prakhyAta che evA A zaMkara have virahathI bhaya pAmIne strIne potAnA zarIramAM dhAraNa kare che. tethI - A zaMkare mane jityo hato- ema kahetAM hasavu AvyuM che evo priyAnA hAthamAM potAnA hAthathI tALI ApanAra kAmadeva jaya pAme che. ( pR086 ) koI eka paristhitinuM kAraNa spaSTa karatAM camatkAramUlaka padya praznottara samasyAno eka prakAra che. zivanI ardhanArIzvaranI mUrti ane kAmadahananA prasaMganA virodhane eka sAthe sAMkaLIne kAmadevatA hAsyamAM anya saMpradAya pratyenI pracchanna upahAsalIlA hovA chatAM sUkSmatAne kAraNe smita pharakAve evaM che naTaputra rohaka buddhipratibhAthI azakya lAgatA kAryane kunehathI pUruM karatA catura puruSonAM pAtromA bauddhadhArAnA mahAummagajAtaka ( 546 ) nA mahauSadhanuM tathA jainadhArAmAM naTaputra bhasta rohaka ane abhayakumAranaM pAtra noMvA jevAM che. AvazyakacUrNI, niryukti, upadezapada ityAdimAM bharata rohakanA azakyane buddhibaLe zakya banAvatAM kAryo AlekhAyAM che. soMpelA gheTAnu vajana na vadhavA devu ke na ghaTavA devu, hAthI mRtyu pAme to paNa mRtyu pAmyo che ema kyAreya na kahevu chatAM enA sAcA samAcAra to mokalavA ja na taDako na chAMyo, na divasa na rAta, na vAhana na pAgapALA, na uDI na rastAvagara pravAsa karI rAjAne maLavA AvavuM vagere zarato rohaka buddhibaLe pALe cha. A kathA omAM adbhuta Azcaryano ahobhAva anubhavAya che eTalu hAsya nathI. dhUrtathA mUrkha ane catura jeTalaM mahattva prAcIna ane madhyakAlIna kathAsAhityamAM viTa ane dhUrtonuM che. cora, DAkU ke lUTArA karatAM viTa ane dhUrta viziSTa e rIte che ke teo bahu sahelAthI saMskArI sajjana tarIke goThavAIne game tevAne chetarI le che. aMgrejI rAjyaamala sudhI astitva dharAvatA phAMsiyA ThaganI saMsthAnA pUrvajo te A viTa ane dhUrta. caturbhANI aMtagaMta IzvararadattakRta 'dhUrtaviTasaMvAda' mAM kahevAmAM Avyu che ke pATaliputranA rAjamArgoM viTathI UbharAtA hatA. bharatamunie viTane vezyopacAra kuzala, madhurabhASI, sabhyaM vAkpaTu ko che. to kSemendra kSINa, gugahIna, sadoSa kalAsaMpanna ane kuTila kahI namaskAra kare che. viTa, ceTa, DiMDika ne dhUrta paikI saMskRta bhANamAM thayo che. vezyAvADAmAM gayethe viTa AkAzabhASitathI vezyAonI kAmakrIDAnI vAto kaheto hoya che. dhUrta ane corane AvuM vaNa kathAsAhityamA maLyAM. dhUrta kathAo jUnAmAM jUnu saMpAdana AcArya haribhadrasUri ( I. sa. 700-780 ) - kRta prAkRta dhUrtAkhyAna che. A viSayanI sarvaprathama kRti AthI paNa AgaLa hovAnuM DaoN. bhAyANI jaNAve che. saMskRta, prAkRta, pAli ane apabhraMza jevI bhASAomAM pracalita kathAnakonAM mULa to prAcIna hoya ja. indrasaubhAgyakRta (saM. 1792 ) dhUrtAkhyAna prabaMdhanI nodha zrI. mo. da. dezAie" karelI che. 13 zodha ane svAdhyAya, DA~. bhAyANI pR0 28 14 jaina gurjara kavio bhAga - 3, khaMDa-2, pR0 1194 kavi, catura ane kRSNapakSanA caMdra jevo viTano vizeSa upayoga aneka vyaktio joDe mahattvanuM sthAna ane For Personal & Private Use Only

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madhyakAlIna gujarAto sAhityanAM hAsya-kathAnako dhurtanAyakAnA pUrvajo ke sUri gaNAya che AcArya mUladeva ane zazi. ghaTa-kapara ane zazi-mUladevanAM kathAnako kathAsaritsAgaramAM maLe che." AvazyakacUrNI, niyukti ane upadezapada uparAMta anyatra paNa A aMgenA kathAnako maLe che, je hAsya-ramUjanAM che. zazi ane mUladeva jevAM dhUrtaziromaNi pAtronI vibhAvanA prAkRtakathAmAM sAMva-pradyumna jevAM pAtromAM ane gujarAtImAM vikramacaritra, khAparAcora ane sahasrabuddhi jevAM pAtromAM pAMgaratI jovA maLe che. A prakAranA pAtronI vizeSatA e che ke potAnA koI aMgata svArtha ke lAbhane badale kevaLa moja ke TIkhaLathI anyane chetaravA pravRtta thato hoya che. saMghadAsa gaNi kRta prAkRta vasudevahiMDImAM sAMba ane pradyamnanA tarakaTo ane tophAno hAsyaramUjanAM sundara dRSTAMto che. prajJapti vidyAnA jore ghAyu rUpa dhAraNa karI pradyumna kRSNa, rukmiNi, vasudeva jevAne paNa lAgamA le che. sAmasAmI hajAmata karatAM hajAmono prasaMga khaDakhaDATa hasAve evo che. eka prasaMge to pradyumna vasudeva banI dAdIonA gherAmA besI gayo ane sAcA vasudevane bahurUpI TharAvI rAtAcoLa karI mUke che. naTakhaTa naMdakizoranI brAhmaNadhArAnI vibhAvanA ja jainadhArAnI kRSNakathAmA pradyumnanA pAtramA mUrta thaI che. pradyumnanA pAtranu pratibiMva madhyakAlIna gujarAtI kathAsAhityamAM vikramacaritranA pAtramAM jhIlAyaM lAge che. zubhazIlagaNikRta 'vikramacaritra, udayabhAnuracita 'vikramacaritrarAsa' (1509). sAdhakIrti racita vikramacaritrarAsa, zAmaLe lakhelI batrIzInI 12mI vArtA, vageremA vikramacaritranAM parAkramo nirUpAyAM che. DaoN0 bhAyANI kahe che tema" vikramacaritranA mULa kathAnakamAM mUladeva ane zazinI, keTalIka to mULa prAkRta dhUrtAkhyAna sudhI jatI, dhUrtakathAonI seLabheLa thayelI che. udayabhAnu racita vikramacaritra rAsamAM lIlAvatIne bhUlI rAjayamAM lolAlahera karatAM rAjA - vikramane eno ja putra vikramacaritra potAnA dhUrtatApUrNa majAkiyA sAhasovaDe ghoLA divase tArA dekhADe che. zelUta, zazideva-mUladeva, purohita, gogga vezyA, dhobI ne aMte rAjAne paNa, khaDA khaDATa hasavaM Ave e rIte banAvIne aMte potAno oLakha Ape che. * sahasrabuddhi ___ zazi mUladeva, ghaTa-karpara, khAparAcora ke vikramacaritrane maLatu ja madhyakAlIna gujarAtI pAtra cora sahasrabaddhina paMDita padmavijayagaNie racelA 'gautamakulaka bAlAbodha'nI soLamI kathAmAM" kholavya' che. sahasramala roja rAte nagaramAM corI karI ghare AvI nirAMte ghorI jAya che. bIje divase nagaramA pharavA nIkaLelI enI mAtA samAcAra lAve ke Aje amuka mANase corane pakaDavAnI DaMphAza mArI che ke sahastramalla e ja mANasanA gharamA dhApa mAre. A rIte eNe kauzAMbI nagarImA ratnasAgara, purohita, hajAma, nagarazeTha, pradhAna, kAmapatAkA, koTavAla ne ate rAjAne khudane tayA~ ene pakaDavA mATe vidyA ajamAvavA nIkaLelA sAdhuone paNa eNe na choDyA. vANaMde rAjasabhAmAM kahya; 'ratnasAgara ne purohitanA gharanI saMpatti maLavAtho cAra mArI pAse hajAmata karAvavA ne nakha kapAvavA Avaze tyAre huene pakaDAvI daIza.' kApaDiyo bolyo, 'cora kApaDa 15 ozana ova sTorIjha-TonI penjhara-bhAga-5 pR0 142 parathI noMdha tathA hiMdI "Ajakala" ogaSTa 1970, dhartaziromaNi muladeva ora dhUtavidhi e lekha tathA kSemendrakRta kalAvilAsa" - 16 zodha ane svAdhyAya pR0 103 17 jaina kathAralakoSa-bhAga-6, bhImasiMha mANaka bIjI AvRtti, pR0 295. For Personal & Private Use Only

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hasu yAjJika kharIdavA Avaze, tyAre hapakaDIne keda karAvIza.' sahasramalla bIje divase sAcceja e hajAma pAse vALa ane nakha kapAvavA gayo ne paisA levA hajAmanA chokarAne sAthe laI kApaDiyAnI dukAne Avyo. kiMmatI kApaDa laI, 'paisA mokalAuM chaM ne thApaNa tarIke mArA chokarAne mUkato jAuMcha kaho beyane chetarI gayo. mardaniyo banI gajA pAse Avyo ne mardanathI rAjAne UMghADI, AbhUSaNo UThAvI. ArAmathI chaTakI gayo. bole bAMdhanAra mUrkhakathAnAM bolane vaLaganAra pAtrothI taddana bhinna prakAra buddhicAturyanAM kathAnakanA dhUrtAnA . joDiyA bhAI jevA bole bAMdhanArano che. bolane vaLaganAra koInA bolane pakaDI laI bIjAne muzkelImAM muke che ne pote paNa muzkelImA mukAya che. jyAre bole bAMdhanAra pAtra to bolanAra sAmI vyaktine ja ApattimAM mUke che. DaoN. ha. cU, bhAyANIe lokakathAmAM laMkAkAMDa (zabdachalano eka viziSTa prakAra)" mAM be baMgAlI lokakathA - kaMgALanI kathA ane bhAgyazALI bhAmaTAnI kathAane eka madhyakAlIna gujarAtI kathonI carcA karI che. prAkRtamAM racAyelA 'AkhyAnakamaNikoza' para I. sa. 1134 mAM AmrasUrae dhoLakAmAM rahI racelI vRttimA baMdhudattanA mukhe laMkAkAMDanI kathA mUkavAmAM AvI che, A prakAranA kathAnakano nAyaka bolanAranA zabdane pakaDI ene AdhAreja sAmI vyaktine nukazAna pahoMcADe che. pravAsano mArga jhaghaDo karIne khuTADavAnu kahetI bharavADaNone paganI AMTI nAkhI pachADe che. laMkAkAMDane rUbarU jovAnI icchaH darzAvatI DozInA jhUpaDA pALelA vAMdarAnI pUchaDIe godaDA bITI saLgAve che. 'telanA TIpe to AyuSya vadhe' kahenAranI telanI koThI phoDe che. ne 'be koDImAM to pAna khAnAranA hoTha cATavA maLe' kahetAM pAnavALAne be koDI ApI, enI pAna khAtI patnInA hoTha cATe che. Ama ahIM bolanAranA bolane vaLagIne parezAnI, pajavaNI ke nukazAnI karavAmAM Ave che, je hAsya janmAve che. ... A kathAnakane maLatu anya kathAnaka haribhadrasUrie racelA prAkRta upadezapadamA nirmAgInA kathAnakamAM maLe che." nirbhAgI koinA baLada mAgI lAvyo ne e pAchA ApavA gayo tyAre pelo baLadano mAlika jamato hoi nirbhAgIe 'A tamArA baLada tamane pAchA soM' ch| ema na kahyu. baLada vADAmAMtho baha ra nIkaLI gayA ane cora corI jatAM mAlika nirbhAgIne laI rAjadarabAre phariyAda karavA upaDyo. rastAmAM ghoDA parathI paDelA savAre bhAgatA ghoDAne udezatAM 'mAro mAro' kahya. nirbhAgIe ghoDAne mAyu ne ghoDo marI jatAM ghoDesavAra paNa phariyAdamAM joDAyo. A ApattithI kaMTALI nirbhAgI gaLe phAMso khAI maravA gayo paraMtu doraDaM tUTatAM nIce eka vRddha naTa para paDyo ne enu mRtyu thatAM naTano putra paNa phariyAdamA joDAyo. A kathAnakano nAyaka durbhAgI bolane vaLagatA mugdha jevo nathI ke nathI e bole bAMdhanAra dharta. paraMtu nirbhAgInI apadazAnI hAramALAmA spaSTa laMkAkAMDIya mALa ja rahelu che. laMkAkAMDanI kathAmAM nAyakanu cAturya prasaMganA mULamAM che, ahIM durbhAgya. bole bAMdhanAranA anya kathAnakomAM koI nirdoSane vacane bAMdhI dhUtI le ne e pachI koI ene choDAvavA mATe evI ja yukti race-e prakAranA kathAnakono paNa samAveza karI zakAya, prAkRta kathAnA gADA-popaTa ane 'birabalanI khIcaDI'nA maLa jevA prAkRtanA TADha ane dIvAnA kathAnakane ahoM jovA jevAM che. 'gADA-popaTano bhAva zu' evaM pUchI dhUrta zeTha popaTa 18 anusaMdhAna, ha. cU. bhAyANI pR0 42thI 49 19 prA. upadezapada mahAgraMthano gurjara anubAda-A. hemasAgarasUri pR. 122 For Personal & Private Use Only

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madhyakAlIna gujarAtI sAhityanAM hAsya-kathAnako sAthe gADu paNa upADI gayo. Anu sATu vALavA gAmaDiyAe sapAtradAna mAgyu ne sAthavaM ApavA AvelI e dhUrta zeThano patnIne paNa sAthe kheMcI javA lAgyo.2degAvazyakacUrNI (pR. 551)mAM AvI anya kathA che. be mitrone chUge khajAno maLatAM eka sthAne chupAvyo. eka jaNanI dAnata bagaDatA khajAno kADhI lIdho ne kolasA bharI kA, 'ApaNA durbhAgye kolasA thaI gayA.' pelo manamA samasamI gayo ne 'jaise-ko taisA' jevo toDa kAvyo. pelAnA putrane jamavA bolAvI chapAvI dIdho ane kahya', 'e to mUrti banI gayo.' pelo bolyo, 'are mANasa te kaI mUrti bane ?' 'hA' pelAe khyu, 'jema dhanano kolaso bane.' AvazyakacUrNI (pR. 523-24)mAM eka kathAnaka A pramANe che : zarata pramANe eka mANasa AkhI rAta ThaMDApANImAM rahyo. eNe dIvo joI TADha uDADI. evaM bahAnu AgaLa karI zarata pramANe paisA na ApyA. chetarAyelA mitre ene jamavA nimaMtryo ne pANI mAgatAM loTo dekhADyo. pelo bolyo, 'ema kaI loTo joye tarasa chIpe ?' 'hAsto' chetarAyelAe javAba Apyo, 'jema dIvo joye TADha UDe.' ___ ahIM, DaoN. ha. cU. bhAyANIe 'TagAru mAgaNuM ane ThagArI cUkavaNI'nAM kathAnako cA" che. te paNa sAMkaLI zakAya. dhUtArAnI vAto eTalI to vyApaka che ke pravAse jatA patine patnI ke putrane pitA amuka tamuka gAmamA jatAM sAvadha rahevAnI sUcanA Ape. A salAha sAthe paNa dhartanI koI kathA maLe ane pravAsI pravAsamAM ThagAya tyAreya pAchI vArtA maLe. A rIte phasAvanAra koI dharta hoya, vezyA hoya ke pachI AkhaM gAma paNa hoya. vasudeva jyAre bhadrilapura pahoMcyA tyAre aMzumAne ThagathI bacavA kA' ne dhammilane paNa vaMcakothI bacavAnI salAha maLI. anyathA to badhAne chetaratI pharatI vezyA paMdaramI sadImAM racAyelA ratnacUDarAsamAM dhUtArA nagarImA phasAyelA ratnacaDane ugArI le che.22 zAmaLanI siM. ba. nI 18mI vahANanI vArtAmAM paNa dhUtArA nagarI che. DaoN. bhAyANI lakhe che, 'AgaLa jatAM madhyakAlIna kathAsAhityamAM kaTAhadvApa dhUsArA nagarInu pratIka banI rahe che dhUtArAnagarI e lokakathAnI ghaNI jANItI kathAyukti che. tevI nagarInA badhA prajAjano, adhikArIo, koTavAla, nyAyAdhIza, pradhAna ane gajAo e sau ThagArA hoya ane yukti prayukti ane kUDakapaTathI teo paradezIone phasAve ane temanu badhu harI le. A rItarnu nirUpaNa ghaNI madhyakAlIna kathAomAM maLe che. Avo nagarI tarIke keTalIka kathAomAM kaTAhadvIpano upayoga thayo che ane tenu nAma ja 'kUTakaTAha' paDI gayu che. strI-caritra puruSanI anya vyaktione chetaravAnI kunha dhUrtakathAmAM nirUpAya che tema zithila cAritryavALI ne cAturyathI patine ke anyane chetaranArI strIonAM kathAnako strIcaritramA AlekhAyAM che kayu carita caDe-strIcarita ke puruSacaritra evo prazna paNa kathAsAhityanI eka rAjasabhAmA 24 uThAvAyo. che ne emAM strIcaritra caDiyAtu siddha thAya che. saMskRta zukasaptati, zAmaLakRta zukaba20 vasudeva hiMDI-bhASAntarakAra DaoN. sAMDesarA pR. 57-58 21 zodha ane svAdhyAya -pR. 224 thI 234 22-23 anusaMdhAna pR050-52 24 zrI nayasuMdara viracita rUpacaMda kuMvara rAsa-A.kA.ma. au.6 mAM For Personal & Private Use Only

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hasu yAjJika hoterI ane asaMkhya rAsakRtio, kathAkoSAdimAM strIcaritranA kathAnako AlekhAyAM che. bhraSTa , cAritryavALI strI potAnA premI sAthe raMgarAgamAM DUbelI hoya eja vakhate pati, sAsu, sasaro, . diyara, naNaMda ke zokya AvI caDe ne e dhotraNa, kolaNa, kAchaNa, rabAraNa, sutAraNa, jATaNa, kaNabaNa ke rAjarANI koI evo adbhuta toDa kADhe ke pote ne jAra to bacI jAya, paNa joI janAra jo sasaro hoya ne nUpura jevI sAbitI laI Avyo hoya toya jUTho paDe,25 jeTha ne sasaro hoya to pelI strI badhu naNaMda mAthe DhoLe ne terI bI cUpa aura merI bI cUpa thaI jAya," sAsu hoya to ene dharAra satI thaI maravU paDe ne jonAra pati hoya to dhUNatI patnI ne jvAlAmukhI mAnI pUjavA lAge ne kvacita AnaMdavibhora banI patnI ne patnInA premIne khATalAmAM besADI rAkhe, mAthe khATalo paNa upADI le.. strInI kuTIlatA ane kunehanA A kissAo madhyakAlanA zrotA mATe, nIti nAka- Tera caDela na hoya evA AjanA zrotA mATe paNa, khaDakhaDATa hasavAnuM nimitta pUrUM pADe che. kvacita apavAdarUpe pati patnInI cAlacalagata pAmI jato hoya che ne pacAvI paNa jato hoya che. 'kumArapAla pratibodha' nI eka kathAmAM pati nAga patnInA cAritryanI kasoTo karavA majaranA vezamAM patnI ne maLe che. patnI enA sULIe caDelA jArane hAratorA karavA jatAM pati-' ne majUra tarIke rAkhI rUpiyo ApavAna TharAve che. rAte enA bIjA jAra joDe jhaghaDo thatAM patnI jArana khUna karI pelA majUra pAse bIjo rUpiyo TharAvI zabane vage karavAna TharAve che. kAma patAvI majA cAlyo jAya che. e pachI patI-patnI dyUta rame che temAM pati be rUpiyA hAre che. patnI enI mAgaNI kare che tyAre pati kahe che, 'be rupiyA vasUla-eka phUla upADavAno ne eka zaba dATavAno'. moTAbhAganAM kathAnako nIti ane rucinI dRSTiai cittane prasanna karavAne badale kSubdha kare, dekhe vai paNa che. keTalAkamAM cittamAM madhuratA ne haLavAza ubharAya evI nirdoSatA paNa hoya che.. eka yavAna patnInA vRddha patinA gharamAM acAnaka cora AvI caDatAM kyAreya AvezathI na bheTatI patnI patine vaLagI paDI. 'AliMganaM tatra durlabha' nA lAbhathI khuza thayelA vRddha patie corane bakSIsa ApI.19 AQ eka anya kathAnaka o henrInI vArtAnA aMta jevU che. paMcataMtra ane zAmaLakRta zUkabahoterImAMnI dazamI vArtAmAM narabhekuMvara rAjAnA khavAsane sAdhI rAjAno pALelo mora khAya che. rAjAe AnI tapAsa karI. mAlaNe rAjAne vAta karI ne rAjAne chapAvI narakaMbarane phulAvI enA moDhAmAMthI AkhI vAta kaDhAvI. che chelle narabhekaMvarane dALamAM kALa lAgatAM gulAMTa mArI, 'ne pachI to bAi hu~ jAgI gaI' 'jAgI gai eTale zu?' 'eTale zaM bIjaM ? mane svapnu Avyu'tuM, tenI tane A vAta karI. bAkI mAMkaDa maccharane mAratAM acakAIe evA vANiyA te kai mora-kUkaDAM khAtAM haze ?' strIcaritranAM kathAnakonI paraMparA atyanta prAcIna che. saMsAranI asAratA darzAvavA ane mohamAyAthI mukta karavAnI manovaijJAnika DhabanI zokaTrITamenTa ApavA mATe bauddha ane jaina dhArAmAM strInI caMcalatA ane zithilatAnAM nidarzanarUpa AvAM puSkaLa kathAnako kahevAyAM che. bauddha 25 nUpurapaMDitA-yazovijayakRta jaMbusvAmIrAsa, zAmaLamAM 22mI vArtA 26 zAmaLakRta sUDAbahoterImA 7mI vArtA 27 ejana 27mI vArtA 28 ejana 3jI, paMcataMtramAM paNa che 29 paMcataMtra-DaoN. sADesarA, pR0307, kathA.sa.sA.-TonI-penjhara bhAga-5-pR.106 For Personal & Private Use Only

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madhyakAlIna gujarAtI sAhityanAM hAsya-kathAnako dhArAmAM kuNAlajAtaka (536 tathA 61-66)mA strIcaritranAM kathAnako che. je dhArAnAM granthomAM to strIcaritranA asaMkhya kathAnako che. Avazyaka cUrNI ane kathA sa. sA. (2.5.92-111) mAM AvatuM A kathAnaka juo: koI strI premI ke patino paiso laI bhAgI. rastAmAM cora maLyA. pelI strI bolI, 'dhana tu tAre lai jA. mAre to pati sAthe kalaha thayo hoI maravu che.' cora bhoLavAI strIne ApaghAta karavAno gALiyo karI Ape ne emAM mAthu kema mUkavu e dekhADe ke strI taka jhaDapI corane pUro kare che. thoDIvAre pati ne Avato joI strI vRkSa para caDI gaI. sAtheno nokara strIne joI gayo ne vRkSa para caDayo. strIe ene najIka bolAvyo, 'tu kevo suMdara che ?' ne cuMbanane bahAne enI jIbha cAvI gaI. zAmaLakRta bahoterInI 22mI vArtAmAM maLatu cAMpalI mAlaNarnu ne enA ja avatAra jevu erebiyana nAiTsanI siMdabAdanI sapharamA Avatu kathAnaka hAsyAtmaka paristhiti mATe vizeSa noMdhapAtra che. judA judA prahare AvI caDelAM premIone cAMpalI gharamA jude jude sthaLe saMtADe che. ne chevaTe pati Ave che. azlIla ke arucikara gaNAya evA kAraNe patine anyanI hAjarInu bhAna thAya che ne saMtAyelA premIonI bhAgabhAga thAya che toya cAMpalI, 'tArA pitR rUThIne cAlyA gayA' kahI potAnI jAtane ugArI le che. azlIlatA ne hAsya strIcaritranAM kathAnakomA Avatu hAsya kvacita azlIla ane Aruci banIne Ave che. buddhi ane hAsya ke mUrkhatA ane hosya jema saMkaLAyelAM che tema azlIlatA, aparuci ane hAsyano saMbaMgha paNa jUno ne kaIka svAbhAvika kahI zakAya evo che. saMskRta bhANanI racanAo. bhavAInA vezo ne strI-caritranA kathAnakomA azlIlatA ane aparuci che. cAMpalI mAlaNanA kathAnakomA azlIlatA ane aparuci che. cAMpalI mAlaNanA kathAna kamAM khATalA nIce chupAvela premIno apAna mukta thatAM pati pUche che. khATalA nIce zugaMdhAya che ?' ne e taka jhaDapI cAMpalI saDelA koLAnA bahAne premIne UMcakIne pheMkI de che. koThImAM upara saMtADero premI koThomAM nIce na Utare e mATe cAMpalIe ene kA che ke nIce sApaNa che'. patine lApasI khAvAna mana thatAM cAMpalI lApasI rAMdhI ne tapelI koThI pAse mUke che. koThImA rahelo premI dAjhatAM susakAre ke. upara rahelo premI mAne che ke sAraNe phUphADo mAryo. ene pezAba thaI jAya che ne cAMpalIno pati mAne che ke lApazImAM ghInI dhAra paDI ! erebiyana nAiTsanI kathAmAM paNa peTInA khAnAmA pugayelA phojadAra, nyAyAdhIza, sulatAna ane sutArane ekabIjAnA astitvanu bhAna pezAbane kAraNe thAya che. premIone pUravAnI AvI kathAyukti zIlakathAmAM paNa maLe che. tyAM zIla rakSavA strI puruSone kUvAmAM utAre che. A arucikara nirUpaNa nathI. apAnavAyuno hAsyArthe upayoga upadezapadanA eka kathAnakamAM dhAradAra rIte thayo che. rAjAe viSakane kahya ke enI mAnItI rANI kyAreya apAna mukta karatI nathI. viduSake hasatAM kahya' ke 'rANIjI jyAre Apane puSpa ke anya koi suvAsita padArtha Ape tyAre khAtarI karajo,' ne rAjAnI parIkSAthI gaNI viduSaka para gusse thayAM ne dezavaTo Apyo. catara vidaSaka lAMcA vAMsaDAmA joDAno hAra bharAvo nIkaLyo. kaddevAnI jarUra nathI ke rANIe viduSakanI sajA mApha karI. viduSaka ATalA joDA ghasAya eTalA pradezomAM phare ne badhe ene dezavaTAnaM kAraNa kahevU paDe-rANIne e kema poSAya ? For Personal & Private Use Only

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40 vajAlAnAM prAkRta padomAM paNa latA ane hAsyanI sahopasthiti che. ghaTako hasu yAjJika vaiyAdinI je zRMgArapUrNa uktio che. emo paNa alI * keTIka kamAnA ghaTakarUpa nirUpaNomAM kathAnaka jema hAsya niSpanna karavAnI zakti che. kodALI, nIsaraNI ane dorAno ghaTaka A prakArano che koI jyotISa ke vijJAnanI sAthai kodALI, nIsaraNI ane dora e upa jAyasyAM sAdhe hoya ja. jyAM Ayo sAghano rAkhavAnu kAraNa hAsya janmAve che. rAjA bhoja ane gAMgA telInI kathAmo A prakAranu nirUpaNa che. zrIza varSa sudhI vidyAbhyAsa karI cUkelo vidvAna pratiSThAnamA Agyo ThAMsI ThAMsIne bharelI vidyA tALavezrI nIkaLI na jAya mATe mAthA para aMkuza rAkhyo ne peTa phADI bahAra nIkaLI na jAya e mATe peThe tAsa bAMcyo enI sAthai enA maga anucara ziSyo nIsaraNI, kodALI ane laDano pULo UcakIne sAtha rahetA - jethI pratispardhI parAjaya pAmI svargamAM nAzI jAya to nIsaraNI mAMDIne ne pAtALamAM aisI jAya to kodALIcaM dharatI khodIne pakar3I lagAya ne parAjaya badala enA dAMtamAM taraNu pakaDAvI zakAya. Ane maLa va nirUpaNa zrI pIMgalazI gaDhavIe kahelI 'gAMDA pANI' kathAmAM maLe se. maLatu kyotISI pAse nIsaraNI, kodALI ane dora cheeTalA mATe ke mUrata AkAzamAM gayu' hoya to nIsaraNI vaDe upara jaIne, pAtALamAM pravezya hoya to kodALIthI khodIne pakaDI, doraDe bAMghI lAvI zakAya. e jozIe AgAhI karI ke mAvaThu thaze ne pANI paDaze. je koI e pANI pIze te gAMDu thaze. ne pANI paDa, rAjagae pANI na pIvAno Dhola eke pIdhu, bIjAe pIdhu ne AkhI prajA thaI gAMDI. rAjA kahe, 'have pradhAna bolyo, 'eka rasto che bApu pANI pIvAmAM hu ne tame ve a tathA pradhAne paNa e pANI pIdhu tyAre sukhI thayA. sUkSma hAsya - vagaDAvyo jijJAsAmo A kathAnakamAM che tema keTalAka anya madhyakAlIna kathAnakomAM paNa ApaNe jene narma Wit ane marma Humour kahIe chIe evAM keTalaoNka kathAnako maLe che. jAtaka A kathAnaka juo rAjA mahApiMgala atyaMta duSTa hato. pamA mRtyudhI badhA khuza papA. mAtra dvArapAla rahavA lAgpo, bodhisattve kAraNa pUchatAM dvArapAla bopo 'rAjA roja mahalamAM jo AvatAM mane ATha dhuMbA mArato. upara yamarAjAne mAraze ne yamarAjA ene pAcho mokalaze to 1- A vicAra mane raDAve che. ' 80 * kathA sa. sA. ane paMcataMtranI vadhArAnI kathAmAM Avatu A kathAnaka narmano suMdara namUno che koI zeThane vINAvAda ke khuza karatAM zeThe koThArIne ve hajAra paNa ApacA kA koThArIe paisA na ApatAM vINAvAda ke phariyAda karI. zeTha bolyo; 'paisA zu kAma Ape ? teM jema mane zravaNasukha Aya ema meM paNa tane zravaNasukha Apyu.' Aja kathA sa. sA (3, 103) ne paMcataMtrano vakarAnI kathAmA Avatu cAMDAlakanyAnuM kathAnaka juo : koI suMdara cAMDAla kanyA uttama vara paravAnI icchAe koI rAjA pAchaLa gaI. rAjAe rastAmA eka sAdhune vaMdana karyAthI sAdhune rAjA karatAM caDiyAto mAnI sAdhune anusarI. rastAmAM 30 zodha ane svAdhyAya pR0 449 For Personal & Private Use Only Ano upAya zuM 1" bAkI chIe' ne rAjA * .

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madhyakAlIna gujarAtI sAhityanAM hAsya-kathAnako sAdhue zivaliMga pAse mastaka namAvatAM zivane sAdhuthI moTo mAnI maMdiramA rokAI. eTalAmAM eka kUtarAe AvI liMga para pezAba karyo, chatAM zive ene kazuna karatAM kanyA kRtarAne uttama mAnatI enI pAchaLa gaI. kRtaro enA mAlika koI cAMDAla yuvAnanA paga cATavA lAgyo... kRtarAthI uttama pAtra mAnI cAMDAlakanyA aMte cAMDAla yuvAnane varI. yA vAyo ne naLiyu khasyu ___ madhyakAlIna vArtAkAroe buddhizakti ke cAturya ane mUrkhatAnAM atirekabharyA Alekhane hAsya siddha karyu che tema kvacita mAnavasahaja lobha, lAlaca, svArtha, IrSyA jevI vRttine paNa nimitta banAvI che. lokanI gatAnugatika vRttinu hAsyamaya citra zrIgokuladAsa rAyacurAe noMghela 'vAMDojIna zarAmaNa'3' mAM jovA maLe che. koI kuMbhAre gadheDAnA baccAne putra mAnI ucheryo ne nAma rAkhyu vAMkojI gadheDAna mRtyu thatAM bhoLA kuMbhAre jozInA kahyA pramANe vAMkojIna zarAmaNu kayu ne mUcho muMDAvI. hajAmane thayu ke vAMkojI koI rAjaputa ke bhAyAta haze, ethI eNe paNa mUcho muMDAvI. hajAma pahoMcyo talATI pAse. talATIe paNa mUcha muMDAvI. e krame nagarazeTha, divAna ne chelle rAjAe paNa mUcha muMDAvI. chelle rANInA prazne bhaMDo phUTayo. lolelolamAM kevu cAlyu jAya ernu anya kathAnaka rANInA sALAnu che. rAjAnI savArI nIkaLatAM eka mANase ciTThI lakhI rAjAnI pAlakhImA pheMkI. 'rAjA tArA rAjamAM jyAM juo tyAM polaM pola' gajAe nIce lakhyu: 'pola jo, syAM pesI jA' ne ciTThI pelA mANasa tarapha pheMkI. pelA mANase ciTThI upADI, vAMcI ne sAcavI rAkhI. eNe masANa pAse koTaDo banAvI maDadA para kara levAnu zarU kayu. koI pUche to kaheto; * rANInoM sALo chu ne mane A adhikAra malyo che.' loko kazu pUchayA gAMcyA vagara kara ApavA lAgyA. eTalAmAM rAjakuTuMbamAM maraNa thayu ne pelAe kara mAgyo. A vAta rAjAnA kAne AvI. rAjAe kahyu, ' are koI hoya to mAro sALo hoya. rAgIno sALo zI rIte ?' pelA mANasane rAjA pAse hAjara karavAmAM Avyo. eNe rAjAne pelI ciTThI darzAvI. polanI sAbitI maLatAM rAjAe khuza thaI inAma Apyu. vAMkojInu zarAmaNa ane rANInA sALAnAM kathAnakamAM eka tarapha lokonI gatAnugatika vRtti paratve sUkSma upahAsa che to bIjI tarapha rAjA pratyenI bhayavRtti keTalI dRDha ane vyApaka hoya che ke koI prajAjana eno koI tAsa karavA ke AgaLa pAchaLano, zakyAzakyano vicAra karavA paNa nathI rahetu, eno paNa nirdeza che. prasaMganI hAramALA khAparocora, vikramacaritra, laMkAkAMDIya kathAnaka, vAMkojInu zarAmaNa jevAM kathAnakomAM eka sAmya noMdhapAtra che te e ke A prakAranAM kathAnako prasaMga ke paristhiti vacce sapaDAyelAM pAtronI lAMbI hAramALA hoya che. koI eka pAtranA kAraNe anya koI pAtra amuka paristhitimAM mukAya ne e kaI kare e rIte aneka pAtronI hAramALA sarjAya. samAna paristhitimAM mukAyelA pAtronI guMthAtI AvI prasaMgamALA hAsyane jamAve che. Avu khaDakhaDATa hasAve evaM lokakathAnu A chellu dRSTAMta : 31 dAlacivaDAno dAyaro le. go. rAyacurA pR0 5thI 15 For Personal & Private Use Only

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hasu yAjJika ... koI eka zeThane rastAmAyo sonAmahora bharelo caru maLyo. khuzakhuzAla zeTha carune mAMbavA nadImA peThA. nadImA pUra AyuM ne caru taNAi gayo. zeThanu pharako gayuM, 'mAyA AvI ecI gai. Avo evIM gai' zeTha ghera AvI vAre vAre bolavA lAgatAM zeThANIe kAraNa pUchayu. zeThe vAta karatAM zeThANInuM phaTakyuM, 'mAyA AvI evI gai. Avo evI gaI'. eTalAmAM chokaro Adhyo. chokarAe mAtAne pUchayu. mAtAe carunI vAta karatAM chokarAnu paNa chaTakyu, 'mAyA, AvI evI gai, AvI evI gaI.' -: saMskRta, prAkRta-gAlithI te jUnI gujarAtI sudho vistarelAM madhyakAlIna kathAsAhityanAM kathAnakonA hAsyamAM narma, marma, hAsya, kaTAkSa, bhAMDaNa ema lagabhaga badhAM ja prakAro che, ema kahe. vAmAM koI atyukti lAge kharI? For Personal & Private Use Only

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jaina kavi kA kumArasambhava satyavrata meghadUta kI taraha kAlidAsa ke kumArasambhava ne kisI abhinava sAhityavidyA kA pravartana to nahIM kiyA kintu ukta kAvya se preraNA grahaNa kara jina tIna-cAra kumArasambhava saMrzaka kRtiyoM kI racanA huI hai, unameM jaina kavi jayazekharasUrI kA kumArasambhava apane kAvyAtmaka guNoM tathA mahAkAvya-paramparA ke samyaka nirvAha ke kAraNa sammAnita pada kA adhikArI hai| kAlidAsa kRta kumArasambhava kI bhA~ti jaina kumArasambhava' kA uddezya kumAra (bharata) ke janma kA varNana karanA hai / lekina jaise kumArasambhava ke prAmANika aMza (prathama ATha sarga) meM kArtikeya kA janma varNita nahIM hai, vaise hI jaina kavi ke mahAkAvya meM bharatakumAra ke janma kA kahIM ullekha nahIM huA hai / aura isa taraha donoM kAvyoM ke zIrSaka unake pratipAdita viSaya para pUrNatayA caritArtha nahIM hote / parantu jahA~ kAlidAsa ne aSTama sarga meM ziva-pArvatI ke saMbhoga ke dvArA kumAra kArtikeya ke bhAvI janma kI vyaMjanA kara kAvya ko samApta kara diyA hai, vahA~ jaina kumArasambhava meM sumaMgalA ke garbhAdhAna kA nirdeza karane ke pazcAt bhI (674) kAvya ko pAMca atirikta sargo meM ghasITA gayA hai / yaha anAvazyaka vistAra kavi kI varNanapriyatA ke anurUpa avazya hai para isase kAvya kI anviti naSTa ho gayI hai, kathA kA vikAsakrama vizraMkhalita ho gayA hai aura kAvya kA anta atIva Akasmika DhaMga se huA hai| kaviparicaya tathA racanAkAla kumArasambhava se isake kartA jayazekhara sUri ke jIvanavRtta athavA muni-paramparA kI koI sUcanA prApta nahIM / kAvya kA racanAkAla nizcita karane ke liye bhI isase koI sUtra hastagata nahIM hotA / kAvya meM prAnta-prazasti ke abhAva kA yaha du:khada pariNAma hai| anya srotoM se jJAta hotA hai ki jayazekhara aMcalagaccha ke chappanaveM paTTadhara mahendraprabhasUri ke ziSya, bahuzruta vidvAn tathA pratibhAzAlI kavi the / saMskRta, prAkRta Adi bhASAoM meM nirmita unakI vibhinna kRtiyA~ unakI vidvattA tathA kavitva kI pratIka haiM / jayazekhara kI upadezacintAmaNi kI racanA samvat 1439 meM huI thii| prabodhacintAmaNi tathA dhammilacarita eka hI varSa samvat 1462, meM likhe gaye / kumArasambhava ina tInoM ke bAda kI racanA hai| ayazekhara kI yahI cAra kRtiyA~ prakhyAta hai / kumArasambhava unakI sarvottama racanA hai, unakI kIrti kA AdhArastambha ! jayazekhara ke ziSya dharmazekhara ne kumArasambhava para TIkA samvat 1482 meM ajamera maNDala ke padyara (1) nagara meM likhI thI, yaha TIkA-prazasti se spaSTa hai / deze sapAdalakSe sukhalakSye padyare purapravare / nayanavasuvAdhicandra varSe harSeNa nirmitA seyam / / ataH saM. 1482 kumArasambhava ke racanAkAla kI uttarI sImA nizcita hai / dhammilacarita kI pazcAdvartI racanA hone ke kAraNa isakA praNayana spaSTataH samvat 1462 ke uparAMta 1. AryarakSita pustakodhAra saMsthA, jAmanagara se prakAzita, samvata 20.. 2. hIrAlAla kApar3iyA : jaina saMskRta sAhitya no itihAsa, bhAga 2, pR0 163. For Personal & Private Use Only

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satyavrate huA hogA / ina do sImA-rekhAoM kA madhyavartI bhAga, samvat 1462-1482 (san 1405-. 1425) kumArasambhava kA racanAkAla hai / kathAnaka kumArasambhava ke. gyAraha sargoM meM Adi jaina tIrthaMkara RSabhadeva ke vivAha tathA unake putra-janma kA varNana karanA kavi ko amISTa hai / kAvya kA Arambha ayodhyA ke varNana se hotA hai, jisakA nirmANa dhanapati kubera ne apanI priya nagarI alakA kI sahacarI ke rUpa meM kiyA thaa| isa nagarI ke niveza se pUrva, jaba yaha deza ikSvAkubhUmi ke nAma se khyAta thA, Adideva RSama yugmipati nAbhi ke putra ke rUpa meM utpanna hue the| sarga ke zeSAMza meM unake zaizava, yauvana, rUpa-sampadA tathA vibhUti kA cAru citraNa hai| devagAyaka tumbaru tathA nArada se yaha jAnakara ki RSama abhI kumAra haiM, surapati indra unheM vaivAhika jIvana meM pravRtta karane ke liye turanta prasthAna karate haiM / tRtIya sarga meM indra nAnA yuktiyAM dekara RSabhadeva ko unakI sagI bahanoM-sumaMgalA tathA sunandA-se vivAha karane ko prerita karate haiN| unake mauna ko svIkRti kA dyotaka mAnakara indra ne tatkAla devatAoM ko vivAha kI taiyyArI karane kA Adeza diyA / isI sarga meM sumaMgalA tathA sunandA ke vivAhapUrva alaMkaraNa kA vistRta varNana hai| pANigrahaNotsava meM bhAga lene ke liye samUcA devamaNDala bhUmi para utara AyA, mAno varga hI dharA kA atithi bana gayA hogA / snAna-sajjA ke uparAnta Adideva jaMgama prAsAda tulya airAvata para baiTha kara vadhUgRha ko prasthAna karate haiN| cauthe tathA pAMcave sarga meM tatkAlIna vivAha-paramparAoM kA sajIva citraNa hai| pANigrahaNa sampanna hone para RSama vijayI samrATa kI bhA~ti ghara lauTa Ate haiM / yahIM dasa padyoM meM unheM dekhane ko lAlAyita purasundariyoM ke sambhrama kA rocaka varNana hai / chaThA sarga rAtri, candrodaya, SaDRtu Adi varNanAtmaka prasaMgoM se bharapUra hai / RSabhadeva navoDhA vadhuoM ke sAtha zayanagRha meM praviSTa hae jaise tattvAnveSI mati-smRti ke sAtha zAstra meM praveza karatA hai / isI sarga ke anta meM sumaMgalA ke garbhAdhAna kA ullekha hai| sAtaveM sarga meM sumaMgalA ko caudaha svapna dikhAI dete haiM / vaha unakA - phala jAnane ke liye pati ke vAsagRha meM jAtI hai / AThaveM sarga meM RSama tathA sumaMgalA kA saMvAda hai| sumaMgalA ke apane Agamana kA kAraNa batalAne para RSabhadeva kA mana-pratihArI samasta svapnoM ko buddhibAhu se pakar3a kara vicAra-sabhA meM le gayA aura vicAra-payodhi kA manthana kara unheM phala rUpI motI samarpita kiyA / nave sarga meM RSama svapnoM kA phala batalAte hai| yaha jAnakara ki ina svapnoM ke darzana se mujhe caudaha vidyAoM se sampanna cakravartI putra kI prApti hogI, sumaMgalA Anandavibhora ho jAtI hai / dasaveM sarga meM vaha apane vAsagRha meM AtI hai tathA sakhiyoM ko samUce vRttAnta se avagata karatI hai / gyArahaveM sarga meM indra sumaMgalA ke bhAgya kI sarAhanA karatA hai aura use batAtA hai ki avadhi pUrNa hone para tumheM putra-ratna kI prApti hogii| tumhAre pati kA vacana mithyA nahIM ho sakatA / tumhAre putra ke nAma se (bharata) se yaha bhUmi 'bhArata' tathA vANI 'bhAratI' khlaaegii| madhyAhna-varNana ke sAtha kAvya sahasA samApta ho jAtA hai| jayazekhara ko prApta kAlidAsa kA dAya : kAlidAsa ke mahAkAvyoM tathA jaina kumArasambhava ke tulanAtmaka adhyayana se spaSTa hai ki maina kavi kI kavitA, kAlidAsa ke kAvyoM vizeSataH kumArasambhava se bahuta prabhAvita hai| kAli For Personal & Private Use Only

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jaina kavi kA kumArasaMbhava dAsa-kRta kumArasambhava tathA jaina kumAra-sambhava kI parikalpanA, kathAnaka ke saMyojana, ghaTa. nAoM ke prastutIkaraNa tathA kAvyarUdiyo ke paripAlana meM paryApta sAmya hai| yaha bAta alaga hai ki kAlidAsa kA manovijJAnavettA dhvanivAdI kavi vastuvyApAroM ko yojanA karake bhI kathAnaka ko samanvita banAe rakhane meM saphala huA hai jaba ki jayazekhara mahAkavi ke prabala AkarSaNa ke Avega meM apanI kathAvastu ko na saMbhAla sakA / kAlidAma ke kumArasambhava kA prArambha himAlaya ke hRdayagrAhI varNana se hotA hai, jaina kumArasambhava ke Arambha meM ayodhyA kA varNana hai / kAlidAsa ke himAlaya varNana ke bimba-vaividhya, yathArthatA tathA sarasa zailo kA prabhAva hote hue bhI ayodhyA kA varNana kavi kI kavitvazakti kA paricAyaka hai / mahAkavi ke kAvya tathA jaina kumArasambhava ke prathama sarga meM kramazaH pArvatI tathA RSama deva ke janma, zaizava, yauvana tathA tajjanya saundarya kA varNana haiM / kumArasambhava ke dvitIya sarga meM tAraka ke AtaMka se pIDita devatAoM kA eka pratinidhi-maNDala brahmA kI sevA meM jAkara unase kaSTanavAraNa kI prArthanA karatA hai / jayazekhara ke kAvyA meM svayaM indra RSama ko vivAhArtha prerita karane AtA hai, aura prakArAntara se usa karma kI pUrti karatA hai jisakA sampAdana kumArasambhava ke SaSTha sarga meM saptarSi oSadhiprastha jAkara karate haiN| donoM kAvyoM ke isa sarga meM eka stotra kA samAveza kiyA gayA hai / kintu jahA~ brahmA kI stuti meM nihita darzana kI antardhArA use darzana ke ucca dharAtala para pratiSThita karatI hai, vahA~ jaina kumArasambhava meM RSabhadeva ke pUrva bhavoM tathA sukRtyoM kI gaNanA mAtra kara dI gayI hai / phalataH kAlidAsa ke stotra ke samakSa jayazekhara kA prazastigAna zuSka tathA nIrasa pratIta hotA haiM / mahAkavikRta kumArasambhava ke tRtIya sarga meM indra tathA vasanta kA saMvAda pAtroM kI vyAvahArikatA, AtmavizvAsa, ziSTAcAra tathA kAvyamattA ke kAraNa ullekhanIya hai / jaina kavi ne bhI isI sarga meM indra-RSama ke vArtAlApa kI yojanA kI hai, jo usa koTi kA na hotA huA bhI rocakatA se paripUrNa hai| isI sarga meM sumaMgalA tathA sunandA kI aura caturtha sarga meM RSabhadeva kI vivAha pUrva sajjA kA vistRta varNana saptama sarga ke ziva-pArvatI ke alaMkaraNa para AdhArita hai / kAliMdAsa kA varNana saMkSipta hotA huA bhI yathArtha evaM mArmika hai, jabaki jana kumArasambhava kA varavadhU ke prasAdhana kA citraNa apane vistAra ke kAraNa saundarya ke nakhazikha nirUpaNa kI sImA taka pahu~ca gayA hai / kAlidAsa kI apekSA vaha alaMkRta bhI hai, kRtrima bhI, yadyapi donoM meM kahIM-kahIM bhAvasAmya avazya dikhAI detA hai / kAlidAsa ke kAvya meM sUrya, brahmA, viSNu Adi deva tathA lokapAla zaMkara kI sevA meM upasthita hote hai / jaina kumArasambhava meM lakSmI, sarasvatI, mandAkinI tathA dikkumAriyA~ vadhUoM ke alaMkaraNa ke liye prasAdhana-sAmagrI bheMTa karatI hai / jaina kumArasambhava ke paMcama sarga meM puramundariyoM kI ceSTAoM kA varNana raghuvaMza tathA kumArasambhava ke saptama sarga meM aja tathA ziva ko dekhane ko lAlAyita -triyoM ke varNana se prabhAvita hai| yaha yahA~ kahanA aprAsaMgika na hogA ki 'paura lalanAoM kA - 3. kumArasambhava, 7 / 9, 11, 14, 21 tathA jaina kumArasambhava, 415, 17, 364, 4 / 31 Adi 4. kumArasambhava, 743-45. 5. jaina kumArasambhava, 351-55. For Personal & Private Use Only

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46 satyavrata sambhrama-citraNa' saMskRta mahAkAvya kI vaha rUdi hai jisakA jaina kaviyoM ne sAgraha tathA manoyogapUrva nirvAha kiyA hai yadyapi kucha kAvyoM meM vaha spaSTataH haThAt ThUsI gayI pratIta hotI hai / donoM kumArasambhavoM meM varNya viSayoM ke antargata rAtri, candrodaya tathA RtuvarNana ko sthAna milA hai / yadyapi jaina kavi ke varNanoM meM kAlidAsa kI-sI mArmikatA DhUMDhanA nirarthaka hai tathApi ye jainakumArasambhava ke ve sthala haiM jinameM utkRSTa kAvya kA unmeSa huA hai / donoM kAvyoM meM devI nAyakoM ko mAnavarUpa meM prastuta kiyA gayA hai bhale hI jaina kavi RSabhacarita kI paurANikatA se kucha adhika abhibhUta ho / kAlidAsa ke kumArasambhava ke ahama sarga kA svacchanda sambhogavarNana pavitratAvAdI jaina yati ko grAhya nahIM ho sakatA thA, ataH usane nAyaka-nAyikA ke zayanagRha meM praveza tathA sumaMgalA ke garbhAdhAna ke dvArA isa ora saMyata saMketa mAtra kiyA hai| yaha smaraNIya hai ki donoM kAvyoM meM putrajanma kA abhAva hai, phalataH unake zIrSaka kathAnaka para pUrNataH ghaTita nahIM hote / nAyaka-nAyikA ke saMvAda ko yojanA donoM kAvyoM meM kI gayI hai / parantu kAlidAsa ke umA-baDa-saMvAda kI gaNanA, usakI nATakIyatA evaM sajIvatA ke kAraNa, saMskRta kAvya ke sarvottama aMzoM meM hotI hai jabaki sumaMgalA tathA Rpama kA vArttAlApa sAdhAraNatA ke dharAtala se Upara nahIM uTha sakA hai| pANigrahaNa sampanna hone ke uparAnta kumArasambhava meM himAlaya ke purohita ne pArvatI ko pati ke sAtha dharmAcaraNa kA upadeza kevala eka pacaM ( 7 / 82) meM diyA hai| jaina kumArasambhava meM indra tathA zacI kramazaH varavadhU ko pati-patnI ke pArasparika sambandhoM tathA karttavyoM kA vistRta bodha dete haiM / donoM kAmpoM meM vivAha ke avasara para pracalita AcAroM kA nirUpaNa kiyA gayA hai| jaina kumArasambhava meM unakA varNana bahuta vistRta hai| kRtrimatA tathA alaMkRti -priyatA ke yuga meM bhI jayazekhara kI zailI meM jo prasAda tathA AkarSaNa hai, usa para bhI kAlidAsa kI zailI kI sahajatA evaM prAJjalatA kI chApa hai / samIkSAtmaka vizleSaNa jaina kumArasambhava ke kathAnaka kI parikalpanA tathA viniyoga ( Conception and treatment ) nirdoSa nahIM kahA jA sakatA ! phalAgama ke carama bindu se Age kathAnaka ke vistAra tathA mUla bhAga meM anupAtahIna varNanoM kA samAveza karane ke pIche samavartI kAvya paripATI kA prabhAva ho sakatA hai kintu yaha paddhati nizcita rUpa se kathAvastu ke saMyojana meM kavi ke akauzala kI dyotaka hai / jayazekhara ke liye kathA vastu kA mahattva AdhArabhUta tantu se bar3ha kara nahIM, jisake cAroM ora usakI varNanAtmakatA ne aisA jAla buna diyA hai ki kathAsUtra yadA kadA hI dIkha par3atA hai| jaina kumArasambhava kA kathAnaka itanA svalpa hai ki yadi nirI kathAtmakatA ko lekara calA jAe to yaha tIna-cAra sargoM se adhika kI sAmagrI siddha nahIM ho sakatI / kintu jayazekhara ne use vastumpApAra ke vividha varNanoM, saMvAdoM tathA stotroM se 6. hammIra mahAkAvya, 9/54-71, sumatisambhava (aprakAzita), 4/25-32, hIrasaubhAgya Adi. 7. jaina kumAra. 611-22, 52-71, kumArasambhava, 753-74 3 25-34 8. jaina kumArasambhava, 6 / 22, 74 9. vahI, 5/58- 83. For Personal & Private Use Only .

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jaina kavi kA kumArasaMbhava puSTa-pUrita kara gyAraha soM kA vizAla vitAna khar3A kara diyA hai / varNanapriyatAkI yaha pravRtti kAvya meM Adyanta vidyamAna hai| prathama chaha sagaM ayodhyA, kAvyanAyaka ke zaizava evaM yauvana, vadhunoM ke alaMkaraNa, vaivAhika rItiyoM, rAtri, candrodaya, SaD Rtu ke varNanoM se bhare par3e hai| yaha jJAtavya hai ki kAvya ke yatkiMcit kathAnaka kA mukhya bhAga yahIM samApta ho jAtA hai / zeSa pAMca sargoM meM se svapnadarzana (saptama sarga) tathA unake phala-kathana (navama sarga) kA hI mukhya kathA se sambandha hai / AThave tathA nave sargo kI viSayavastu ko eka sarga meM AsAnI se sameTA jA sakatA thaa| dasavAM tathA gyArahavAM sarga to sarvathA anAvazyaka hai| yadi kAvya ko nau sargoM meM hI samApta kara diyA jAtA to zAyada yaha adhika anvitipUrNa bana sktaa| RSabhadeva ke svapna phala batAne ke pazcAt indra dvArA usakI puSTi karanA na kevala nirarthaka hai, isase devatulya nAyaka kI garimA bhI Ahata hotI hai / isa prakAra kAvyakathA kA sUkSma tantu varNana-sphIti ke bhAra se pUrNataH daba gayA hai / vastutaH kAvya meM ina prAsaMgikaaprAsaMgika varNanoM kI hI pradhAnatA hai / mUla kathA ke nirvAha kI ora kavi ne bahuta kama dhyAna diyA hai| usake liye varNya viSaya kI apekSA varNana zailI pramukha hai ! mAnava-hRdaya kaH vividha anubhUtiyoM kA rasAtmaka citraNa karane meM jayazekhara siddhahasta hai, jisake phalasvarUpa kumArasambhava sarasatA se Ardra hai / zAstrIya paramparA ke anusAra zaMgAra ko isakA pramukha rasa mAnA jA sakatA hai yadyapi aMgI rasa ke rUpa meM isakA pariNAma nahIM huA hai / jaina kumArasambhava meM zUgAra ke kaI sarasa citra dekhane ko milate haiN| kAvya meM zRMgAra kI madhuratA kA parityAga na karanA pavitratAvAdI jaina kavi kI bauddhika ImAnadArI hai| RSabhadeva ke vivAha meM Ate samaya priyatama kA sparza pAkara kisI devAMganA kI maithunecchA jAgrata ho gayI / bhAvocchvAsa se usakI kaMcukI TUTa gayI / vaha kAmavega ke kAraNa vihvala ho gayI, phalata: vaha priya ko manAne ke liye usakI cATutA karane lagI ? upAttapANistridazena vallabhA zramAkulA kAcidudaMcikaMcukA ! vRSasyayA cATuzatAni tanvatI jagAma tasyaiva gatasya vighnatAm // 4 / 10 navavivAhita RSabhakumAra ko dekhane ko utsuka eka pura-yuvati kI adhabaMdhI nIvI, daur3ane ke kAraNa khula gyii| usakA adhovastra nIce khisaka paDA, kintu use isakA bhAna bhI nahIM huA / vaha prema pagI nAyaka kI jhalaka pAne ke lie daur3atI gayI aura jana samudAya meM mila gayI! kApi nArdhayamitazlathanIvI prakSarannivasanApi lalajje / nAyakAnananivezitanetra janyalokanikare'pi sametA // 5 // 39. . kAvya meM vAtsalya, bhayAnaka tathA hAsya rasa zrRMgAra ke poSaka bana kara Ae haiN| RSabha ke zaizava ke citraNa meM vAtsalya rasa kI chaTA darzanIya hai / zizu RSabha daur3a kara pitA ko cipaTa jAtA hai| usake aMgasparza se pitA vibhora ho jAte haiN| harSAtireka se unakI A~kheM banda ho jAtI haiM aura ve 'tAta tAta' kI guhAra karane lagate haiM / dUrAt samAhUya hRdopapIDaM mAdyanmudA miilitnetrptrH| . athAMgajaM snehavimohitAtmA yaM tAta tAteti jagAda nAbhiH // 1 / 28 paura yuvatiyoM ke sambhrama-citraNa ke antargata, nimnokta padya meM hAsya rasa kI rocaka abhivyakti huI hai| For Personal & Private Use Only

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48 satyavrata tarNimUhagapAsya rudantaM potamotumadhiropya kaTIre / . kApi dhAvitavatI nahi jajJe hasyamAnamapi janyajanaiH svam // 5 // 41 vibhinna ssoM ke citraNa meM nipuNa hote hue bhI jayazekhara apane kAvya meM kisI rasa kA pradhAna rasa ke rUpa meM pallavana karane meM asaphala rahe yaha Azcarya kI bAta hai / . jainakumArasambhava ke varNana-bAhulya meM prAkRtika dRzyoM ke citraNa ko paryApta sthAna milA . hai| jayazekhara kA prakRti-citraNa bhAravi, mAgha Adi kI koTi kA hai, jisameM ukti-vaicitrya ke dvArA prakRti ke alaMkRta citra aMkita karane para adhika bala diyA gayA hai / parantu jaina-- kumAra sambhava ke prakRticitraNa kI vizeSatA yaha ki vaha yamaka Adi kI durUhatA se AkrAnta nahIM hai aura na hI usameM kurucipUrNa zaMgArikatA kA samAveza huA hai / isaliye jayazekhara ke rAtri, candrodaya, prabhAta Adi ke varNanoM kA apanA AkarSaNa hai / prakRti ke lalita kalpanApUrNa citra aMkita karane meM kavi ko adbhuta saphalatA milI hai / rAtri kahIM gajacarmAvRta tathA. muNDamAlAdhArI mahAdeva kI vibhUti se vibhUSita hai, to kahIM varNavyavasthA ke kRtrima bheda koM miTAnevAlI krAntikArI yoginI hai / abhukta bhUtezatanovibhUtiM bhautI tamobhiH sphuTatArakaughA / vibhinnakAlacchavidantidaityacarmAvRte rinarAsthibhAjaH // 6 // 3 ki yoginIyaM dhRtanIlakanthA tamasvinI tArakazakhabhUSA / varNavyavasthAmavadhUya sarvAmabhedavAdaM jagatastatAna // 68 rAtri vastutaH gauravarNa thI / vaha sahasA kAlI kyoM ho gayI hai| isakI kamanIya kalpanA. nimnokta padya meM kI gayI hai| yaha anAtha satiyoM ko satAne kA phala hai ki unake zApa kI jvAlA meM daha kara rAtri kI kAyA kAlI par3a gayI hai| . haridreyaM yadabhinnanAmA babhUva gauryava nizA tataH prAk / / santApayantI tu satIranAthAstacchApadagdhAjani kAlakAyA // 67 prauDhokti ke prati adhika pravRtti hAte hue bhI jayazekhara prakRti ke sahaja rUpa se parAGmukha nahIM hai / kumArasambhava meM prakRti ke svAbhAvika citra bhI prastuta kie gaye haiM / kintu yaha svIkAra karane meM hicaka nahIM honI cAhie ki prakRti ke Alambana pakSa kI ora usakA rujhAna adhika nahIM hai! SaDU Rtu,' prabhAta tathA sUryodaya" ke. varNana meM prakRti ke sahaja pakSa ke katipaya citra dRSTigata hote haiN| prAtaHkAlIna samIra kA prastuta varNana apanI svAbhAvikatA ke kAraNa ullekhanIya hai ! . dinavadanavinidrIbhUtarAjIvarAjI paramaparimalazrItaskaro'yaM smiirH| saridapahRtazaityaH kiJcidAdhUya vallI bhramati bhuvi kimeSyacchUra bhItyA'vyavasyam // 10 // 81 kumArasambhava kI prakRti mAnava ke sukha-duHkha se nirapekSa jar3a prakRti nahIM hai / usameM mAnavIya bhAvanAoM evaM kriyAkalApoM kA spandana hai| prakRti para saprANatA Aropita karake jaya10 jaina kumArasambhava, 6 / 53,59,63 11. vahI, 1111,10,12 For Personal & Private Use Only

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jaina kavi kA kumArasaMbhava zekhara ne use mAnava jagat kI bhA~ti vividha ceSTAo meM rata aMkita kiyA hai| prabhAta varNana ke prastuta padya meM kamala ko mantrasAdhaka ke rUpa meM citrita kiyA hai jo gahare pAnI meM khar3A hokara mantrajApa ke dvArA pratinAyaka candramA se lakSmI ko chIna kara use patrazayyA para le jAtA hai / gambhIrAmbhaH sthitamatha japanmudritAsyaM nizAyAmantargajanmadhukaramiSAnnUna mAkRSTimantram / prAtarjAtasphuraNamaruNasyodaye candrabimbA dAkRSyAbjaM sapadi kamalAM svAMkatalpIcakAra // 10 // 84 kumArasambhava meM nara-nArI ke kAyika saundarya kA bhI vistRta varNana huA hai| saundaryacitraNa meM kavi ne do praNAliyoM kA Azraya liyA hai| eka ora vividha upamAnoM kI yojanA ke dvArA navazikha vidhi se varNya pAtra ke vibhinna avayavoM kA saundarya prasphuTita kiyA gayA hai, to dUsarI ora prasAdhana sAmagrI se pAtroM ke sahaba saundarya ko vRddhigata kiyA gayA hai / kavi kI ukti-vaicitrya kI vRtti tathA sAdRzyavidhAna ko kuzalatA ke kAraNa usakA saundaryacitraNa rocakatA tathA saralatA se mukhara hai| jahA~ kavi ne navIna upamAnoM kI yojanA kI hai, vahA~ varNya aMgoM kA saundarya sAkAra ho gayA hai aura kavi kalpanA kA manorama vilAsa bhI dRSTigata 49 4 hotA hai / sumaMgalA tathA sunandA kI zarIrayaSTi kI tulanA svarNa kaTAro se karake kavi ne unakI kAnti kI naisagikatA tathA vedhakatA kA sahaja bhAna karA diyA hai| tanustadIyA dadRze'marIbhiH saMvetazubhrAmalamaMjuvAsA | parisphuTasphATikakozavAsA haimIkRpANIva manobhavasya ||3368 kumArasambhava kI kathAvastu meM kevala cAra pAtra haiN| unameM se sunandA kI carcA to samUce kAvya meM eka-do bAra hI huI hai / zeSa pAtroM kI caritragata vizeSatAoM kA bhI mukta vikAsa nahIM ho sakA hai / indra yadyapi kAvya kathA meM mahattvapUrNa bhUmikA kA nirvAha karatA hai| para usake caritra kI rekhAe~ dhUmila hI haiN| vaha lokavid tathA vyavahArakuzala hai usakI pa vahAra kuzalatA kA hI yaha phala hai ki vItarAga RSabha usakI nItipuSTa yuktiyoM se vaivAhika jIvana aMgIkAra karane ko taiyAra ho jAte haiN| RSabhadeva kAvya ke nAyaka haiN| unakA caritra paurANikatA se isa prakAra AkrAnta hai ki usakA svatantra citraNa sambhava nhiiN| paurANika nAyaka kI bhAMti ne nAnA atizayoM tathA vibhUtiyoM se bhUSita haiN| lokasthiti ke paripAlana ke liye unhoMne vivAha to kiyA, kintu kAma unake mana ko jIta nahIM sakA / unameM AkarSaNa aura vikarSaNa kA adbhuta mizraNa hai / kAvya kI nAyikA sumaMgalA unake vyaktitva ke prakAza puMja se hataprabha niSprANa jIva hai / kAvya meM usake dvArA kI gayI nArI-nindA usake avacetana meM chipI hInatA ko prakaTa karatI hai / jaina kumArasambhava kI pramukha vizeSatA isakI udAtta evaM praur3ha bhASAzailI hai| saMskRta mahAkAvya ke hAsakAla kI racanA hone para bhI isakI bhASA mAtra athavA mepavigaNa kI bhASA kI bhA~ti vikaTa samAsAnta athavA kaSTasAdhya nahIM hai / kAvya meM bahudhA prasAdapUrNa tathA bhAvAnukUla padAvalI kA prayoga huA hai / yadyapi kAvya meM vibhinna koTi kI sthitiyA~ For Personal & Private Use Only .

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adhika nahIM haiM kintu viSaya evaM prasaMga ke anurUpa upayukta padAvalI prayukta karane meM kavi kI kSamatA sandeha se pare hai| usakA vyAkaraNajJAna asandigdha hai| vidvattA pradarzita karane kA kavi kA Agraha nahIM kintu luG tathA liT, vizeSakara karmavAcya meM, ke prati usakA pakSapAta spaSTa hai / kAvya meM kucha aise zabda bhI prayukta kie gaye haiM jo nitAnta apracalita haiN| katipaya sAmAnya zabdoM kA prayoga asAdhAraNa artha meM huA hai " / kumArasambhava sumadhura tathA bhAvapUrNa sUktiyoM kA vizAla koza hai| avazya hI inameM se kucha loka meM pracalita rahI hoMgI 4 ! ... alaMkAroM kI surucipUrNa yojanA kAvya zailI ko samRddha banAtI hai tathA usake saundarya meM vRddhi karatI hai / hemacandra, vAgbhaTa Adi jainAcAryoM ke vidhAna kA ullaMghana karake kAvya meM citrabandha kA samAveza na karanA jayazekhara kI bhASAtmaka suruci kA pramANa hai| kumArasambhava meM alaMkAra isa sahajatA se Ae haiM ki unase kAvya saundarya svataH prasphuTita hotA jAtA hai tathA bhAva prakAzana ko samarthatA tathA sampannatA milatI hai / jayazekhara ke yamaka aura zleSa meM . bhI daraDatA nahIM hai| dasaveM sarga meM sumaMgalA kI sakhiyoM ke nRtya tathA vibhinna dArzanika matI ke rilaSTa varNana meM zleSa ne kAvyatva ko avazya daboca liyA hai| jayazekhara ne bhAvodabodha ke liye prAyaH sabhI mukhya alaMkAroM kA prayoga kiyA hai / praleSa aura arthAntaranyAsa usake priya alaMkAra haiN| chandoM kI yojanA meM kavi ne zAstrIya vidhAna kA pAlana kiyA hai| pratyeka sarga meM eka chanda prayukta huA hai jo sargAnta meM badala nAtA hai / kAvya meM upajAti kA prAdhAnya hai| saba milAkara kumArasambhava meM aThAraha chandoM kA prayoga kiyA gayA hai| 12 adharaidharaibabhUve / 2.17, parAbhirAbhinavaraM jijIve-3.54, vibudhai phalaM jage-4.25, sukhaM siSeve kimu ratnarAzinA-9.71, kaizcid jagade tadeti-11.5,dRgadhvanAvAmi -2.6,mahImahInatvamupAsiSThaSISTa tAm-2.67, Alambi rolambagaNairvilambaH 3.45, vibhUSaNaM taistadamAni dUSaNam-4.30, yuvAkSibhRgaistadarAmi-6.21, hAri mA tadidamadya nidrayA-10.52, avedi nedIyasi devarAje 11.59, 13. droNI-naukA, anAlam-samyak, vajramukhaH-garuDa, pulAkI-vRkSa, mahAbalam-vAyu, tRNadhvaja:bAMsa, vRSaH-puNya, vijjula-kaluSita, khaNDam-vana, udvega-supArI, smaradhvaja-vAditra, saMcarazarIra, prAntara-mArga, AdInava:-doSa, kulam-AvAsa, bhautI-rAtri, vigeka:-kiraNa, avagraha:vighna, antargaDu-nirarthaka, nindyadik-dakSiNa dizA, prazalatu-hemanta, cUNi-anna, toyA - tauliyA, piNDola-jhUThana, nivirIsa-niviDa, rajanI-haridrA, tAvipaH-svarga, stAnavam-gatilAghA, pramadvarA-pramAdinI, mahAnAdaH-siMha, mArjitA-rasa,bhojana, zuciH-sUrya, aMhati-dAna! 14 katipaya sUktiyA~-1. yadudbhavo yaH sa tadAbhaceSTita:-2.9.,2. trapA hi tAtonatayA susUnuSu-2.63, 3. syAd yatra zakteravakAzanAzaH zrIyeta zUrairapi tatra sAma-3.15, 4. na ko'thavA sve'vasare prabhUyate-4.69, 5. rAgamedhayati rAgiSu sarvam-5.16, .6 kAlena pinA kva zaktiH-6.5,7. zaktI sahanA hi santaH-6.29, 8. jAtyaratnaparIkSAyAM bAlAH kimadhikAriNaH-7. 68, 9. atitvarI vinakarISTasiddheH-8.62, 10. aho katraM hRdayAnuyAyi kalAnidhInAmapi bhAgyalabhyam 6.9. 11. aho yazo bhAgyavazopalabhyam.11.11. For Personal & Private Use Only

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jaina kavi kA kumArasaMbhava jaina kumArasambhava kA vAstavika saundarya tathA mahattva usake varNanoM meM nihita hai| inameM eka ora kavi kA saccA kavitva mukharita hai aura dUsarI ora jIvana ke vibhinna pakSoM tathA vyApAroM se sambandhita hone ke kAraNa inameM samasAmayika samAja kI cetanA kA spandana hai / ina varNanoM ke mAdhyama se hI kAvya meM samAja kA vyApaka citra samAhita ho sakA hai jo mahAkAvya ke eka bahu-apekSita tatva kI pUrti karatA hai| isIliye jaina kumArasambhava. se tatkAlIna vaivAhika paramparAoM, rAjanIti tathA bhojana vidhi se lekara prasAdhana sAmagrI, AbhUSaNoM, vAdyayantroM, samudrI vyApAra, abhinaya, sAmAjika mAnyatAoM, madirApAna Adi kurItiyo ke viSaya meM mahattvapUrNa sAmagrI upalabdha hotI hai| isa prakAra jaina kumArasambhava sAhityika dRSTi se uttama kAvya hai aura isameM yugajIvana kI vyApaka abhivyakti huI hai| For Personal & Private Use Only

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jaina darzana ke 'tarka pramANa' kA Adhunika sandarbho meM mUlyAMkana* sAgaramala jaina tarka kI pramANa ke rUpa meM pratisthApanA kA pariprekSya bhAratIya darzanoM meM kevala jaina darzana kI hI yaha vizeSatA hai, ki vaha pramANa vibecana meM tarka ko eka svataMtra pramANa mAnatA hai, phira bhI hameM itanA dhyAna avazya hI rakhanA hogA 'ki pramANa ke rUpa meM tarka ko pratisthApanA jaina nyAya kI vikAsa yAtrA kA eka paravartI caraNa hai|ttvaarthsuutr aura zve. Agama nandisUtra meM to hameM jJAna aura pramANa ke bIca bhI koI vibhAjaka rekhA hI nahIM milatI hai, unameM pAMcoM jJAnoM ko hI pramANa mAna liyA gayA hai (matizrulAvadhimanaHparyAyakevalAni jJAnam / tat prmaanne-tttvaarth01|9-10) kintu zve0 Agama bhagavatI, sthAnAMga aura anuyogadvAra meM pramANoM kA svataMtra vivecana upalabdha hai / unameM kahIM pratyakSa, anumAna aura Agama ina tIna pramANoM kI aura kahoM pratyakSa, anumAna, upamAna aura Agama ina cAra pramANoM kI carcA milatI hai / sambhavataH pramANoM kA yaha svataMtra vivecana Agama sAhitya meM sarva prathama anuyoga dvAra meM kiyA gayA ho, kyoMki bhagavato sUtra meM kevala unakA nAma nirdeza karake yaha kaha diyA gayA hai ki 'jahA aNuogaddAre' arthAt anuyogadvAra sUtra ke samAna hI . . inheM yahAM bhI samajha lenA cAhie / yadyapi ina AdhAroM para nandisUtra, anuyogadvAra, sthAnAMga aura bhagavatI. ke vartamAna pAThoM kI pUrvAparatA ke prazna ko eka naye sandarbha meM vicArA jA sakatA hai, kintu prastuta carcA ke lie yaha Avazyaka nahIM hai / eka vizeSatA yaha bhI dekhane ko milatI hai ki sthAnAMga sUtra meM inake lie pramANa zabda kA prayoga na hokara hetu aura vyava. sAya zabdoM kA prayoga huA hai| mujhe esA lagatA hai ki yahAM 'hetu' kA tAtparya prAmANika jJAna ke sAdhanoM se aura 'vyavasAya' kA tAtparya jJAnAtmaka vyApAra ke svarUpa se hai / jo ki apane lAkSaNika artha meM pramANa carcA se bhinna nahIM hai| dhyAna dene yogya dUsarI bAta yaha hai ki sthAnAMga sUtra meM vyavasAya ke antargata kevala tIna pramANoM kI aura hetu ke antargata cAra pramANoM ko carcA upalabdha hai| isa prakAra hama dekhate haiM ki jaina nyAya meM pramANarcA ke prasaMga meM bhI Agama yuga taka take ko svataMtra pramANa ke rUpa meM sthApita karane kA koI prayAsa nahIM kiyA gayA thaa| yadyapi isakI sambhAvanA ke bIja Agama sAhitya meM tathA tattvArthasUtra meM avazya hI upasthita the| kyoMki nandIsUtra aura vizeSAvazyaka bhASya meM IhA, apoha, vimarza, mArgagA, gaveSagA, smRti, saMjJA, prajJA aura mati ko paryAyavAcI mAna liyA gayA thaa| isI prakAra umAsvAti ke tatvArthasUtra evaM usake bhASya meM bhI mati, smRti, saMjJA, cintA aura abhinirodha ko eka hI artha ke vAcaka mAnA thA / merI dRSTi meM yahAM inheM paryAyavAcI yA ekArthavAca kahane kA tAtparya mAtra itanA hI hai ki ye saba matijJAna ke hI vibhinna rUpa hai| umAsvAti ke tattvArtha bhASya meM IhA ke paryAya ke rUpa meM bhI tarka aura Uha ina donoM zabdoM kA saSTa ulle va hai| kyoMki IhA avagrahIta artha (padArtha) ke vizeSa svarUpa * ola inDiyA ArieNTala kAnpharansa, 29 veM pUnA adhivezana meM paThita / 1-se kiM taM pamANaM 1 pamANe va ubdhihe paNNatte taM jahA pancAkhe aNumANe, ovamme, Agame, jahA aNuogaddAre / -bhagavatI 5 / 4 / 191-192 2-tivahe vavasAe paNNatte taM jahA-paccakkhe, paccaie, anugAmie / sthAnAMga 185 3-ahavA heu cauvihe paNNatte taM jahA paccakkhaM, aNumANe, ovamme, Agame / sthAnAMga 338 4- matiH smRtiH saMjJA ciMtA'bhinibodha ityanarthAntarama-tattvArtha 1 / 13 // 5- tattvArthabhASya 1115 For Personal & Private Use Only

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jainadarzana meM 'tarkapramANa' 153 ko jAnane kI AkAMkSA ke rUpa meM guNa-doSa-vicArAtmaka jJAna vyApAra hI haiM, ataH usakA paryAya tarka yA Uha ho sakatA hai| phira bhI yahAM tarka ko IhAse pRthak eka svataMtra pramANa nahIM mAnA gayA hai| sAtha hI 'tarka prarANa' meM 'tarka' zabdakA jo artha gRhota hai vaha bhI yh| anupasthita hI hai / isase pramANa carcA ke prasaMga meM tarka zabda kA jo artha-vikAsa huA vaha eka paravartI ghaTanA hI siddha hotI hai / phira bhI ye saba bAteM eka aisI AdhArabhUmi to avazya prastuta kara rahI thI, jisake sahAre akalaMka ke dvArA 7vIM zatI meM tarka ko pramANa ke pada para pratiSThita kiyA jA skaa| vastutaH tarka ko svataMtra rUpa se pramANa mAnanA ibalie Avazyaka ho gayA ki usake vinA vyApti grahaNa kI samasyA kA sahI hala prastuta kara pAnA sambhava nahIM thA, kyoMki pratyakSa cAhe vaha indriya pratyakSa ho yA atIndriya mAnasapratyakSa ho, traikAlika evaM sArvalaukika vyApti kA grahaNa nahIM kara sakatA thA dUsaroM ora anumAna to svayaM pAti para nirbhara thA, ataH pratyakSa aura anumAna ke bIca eka setu kI AvazyatA thI jise tarka ko pramANa mAnakara pUrA kiyA gayA / 'tarka' ko pramANa ke pada para pratiThita karane ke sAtha ho akalaMka ke sAmane dUsarI mahattvapUrNa samasyA yaha thI ki use sAdhyAvahArika pratyakSa evaM parokSa meM se kisa pramANa ke antargata vargIkRta kiyA jAve ? cUMki tattvArthasUtra bhAgya meM IhA kA antarbhAva sAMgyAvahArika pratyakSa meM hotA thA ataH sUtrakAra ke mata kI rakSA karane hetu usakA samAveza sAMdhyAvahArika pratyakSa meM hI honA thA kintu pratyakSa kA hI eka meda hone kI sthiti meM tarka vyAti kA grAhaka nahIM bana sakatA thA isa hetu usake bauddhika, bimaM zasmika evaM sAmAnyajJAnAtmaka svarUpa para bala denA bhI jarUrI thA aura yaha tabhI sambhava thA jabaki use zabda saMsarga se yukta evaM aindrika tathA mAnasika pratyakSa se bhinna svataMtra pramANa mAnA jAye / kintu aisI sthiti meM use parokSa pramANa meM vargIkRta karanA jarUrI thA / akalaMka ne donoM hI dRSTikoNoM ko rakSA kI, rakSA hetu yaha mAnA ki 'tarka' Adi jaba zabda saMsarga se rahita ho to unakA samAveza sAMvyAvahArika pratyakSa meM aura zabda saMsarga se yukta ho to unakA samA veza parokSa zrutajJAna meM karanA caahie| lekina paramparA kI rakSA karane kA unakA yaha prayAsa saphala nahIM huA aura uttarakAlIna anantavIrya, vidyAnanda Adi sabhI jaina tArkikoM ne tarka kA samA veza parokSa pramANa meM hI kiyaa| jaina tArkikoM kA pramANoM kA nimna sarvamAnya vargIkaraNa tarka kA antarbhAva parokSa pramANa meM hI karatA hai pramANa 1 pratyakSa atIndriyaAtmika pratyakSa sAMbhyAvahArika pratyakSa avadhi manaH kevala paryAya avagraha 1 smRti indriya anindriya pratyakSa |___ (mAnasika pratyakSa ) V IhA pratyabhijJAna 1 avAya tarka For Personal & Private Use Only parokSa dhAraNA anumAna Agama .

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sAgaramala jaina sabhI jaina tArkikoM ne parokSa pramANa ke smRti, pratyabhijJAna, tarka, anumAna ora Agama aise pAMca bheda kiye hai, kevala eka apavAda hai nyAyavinizcaya ke TakAkAra vAdIrAja sUri / unhoMne pahale parokSa ke do bheda kiye- 1. anumAna aura 2. Agama, aura phira anumAna ke mukhya aura gauNaM aise do bheda karake smRti, pratyabhijJAna aura tarka kA antarbhAva gauNa anumAna meM kiyA hai| jaina darzana dvArA svIkRta isa pramANa-yojanA kA atIndriya Atmika pratyakSa nyAya darzana meM yogaja pratyakSa ke rUpa meM svIkRta hai / jahA~ taka sAMvyAvahArika pratyakSa yA indriya pratyakSa kA prazna hai use sabhI bhAratIya darzanoM ne pramANa mAnA hai. cAhe usake svarUpa Adi ke sambandha meM thor3A matabheda rahA ho| parokSa pramANoM meM anumAna aura Agama ko bhI adhikAMza bhAratIya darzanoM ne pramANa kI koTi meM mAnA hai / pratyabhijJA ko bhI nyAya darzana pratyakSa pramANa ke eka bheda ke rUpa meM svIkAra karatA hai, mAtra antara yahI hai ki jahA~ jaina dArzanika use parokSa pramANa kA bheda mAnate haiM, vahA~ nyAya darzana use pratyakSa pramANa kA eka bheda mAnatA hai / yadyapi yaha antara adhika mahattvapUrNa nahIM hai, kyoMki akalaMka ne to use zabdasaMsarga se rahita hone para sAMvyAvahArika pratyakSa ke antargata mAna hI liyA thA / apane svarUpa kI dRSTi se bhI pratyabhijJAna meM aindrika pratyakSa aura smRti donoM kA yoga hotA hai ataH vaha AMzika rUpa se pratyakSa aura AMzika rUpa se parokSa siddha hotA hai / isa prakAra hama dekhate hai ki jaina dArzanikoM dvArA svIkRta pramANoM meM kevala smRti aura tarka hI aise hai jinheM anya darzanoM meM pramANa kI koTi meM vargIkRta nahIM kiyA mayA hai / nyAya darzana pramA aura apamA ke vargIkaraNa meM smRti aura tarka donoM ko hI apramA athavA ayathArtha jJAna mAnatA hai / yadyapi annabhaTTa kA vargIkaraNa thor3A bhinna hai / ve pahale jJAna ko smRti aura anubhava ina do bhAgoM meM vargIkRta karate haiM aura bAda meM anubhava ko yathArtha aura ayathArtha ina do bhAgoM meM bA~Ta dete haiM / isa prakAra ve spaSTa rUpa se smRti ko ayamartha jJAna nahIM mAnate hai, tathApi jahA~ taka tarka kA prazna hai ve bhI use ayathArtha jJAna meM hI vargIkRta karate haiM / yadyapi ve use saMzaya aura viparyaya se bhinna avazya mAnate hai / unhoMne ayathArtha jJAna ke tIna bheda kiye haiM-1. saMzaya 2. viparyaya aura 3. tarka / isa prakAra hama dekhate hai ki nyAya darzana tarka ko pramANa kI koTi meM nahIM rakhatA hai / yadyapi yaha svataMtra prazna hai ki kyA saMzaya, viparyaya aura tarka eka hI stara ke jJAna hai yA bhinna bhinna stara ke jJAna hai ? kyA ayathArtha jJAna kA artha bhramayukta yA mithyA jJAna hai ? cina para Age vicAra kareMge / cAhe nyAya darzana ne tarka ko pramANa nahIM mAnA ho phira bhI vaha apane SoDaza padArthoM meM tarka ko eka svataMtra sthAna to detA hI hai tathA vyApti sthApanA meM tarka ko upayogitA ko bhI nirvivAda rUpa se svIkAra karatA hai / yadyapi bhAratIya darzanoM meM sAMkhya-yoga tathA mImAMsA darzana tarka ko 'pramANa' mAnate haiM kintu unake tarka ko pramANa mAnane ke sandarbha bilakula bhinna hai / vaha sandarbha jJAna mImAMsA ke na hokara bhASAzAstrIya evaM karmakANDIya hai / jJAna mImAMsA ke kSetra meM to ve bhI apanI apanI pramANoM kI mAnyatA meM tarka ko koI svataMtra sthAna nahIM dete haiN| mAtra yahI nahIM, mImAMsA darzana to vyApti nizcaya meM bhI tarka kI upAdeyatA ko svIkAra nahIM karatA hai| isa prakAra hama isa niSkarSa para pahu~cate haiM ki bhAratIya darzana meM eka mAtra jaina darzana hI aisA darzana hai jo tarka ko svataMtra rUpa se pramANa kI koTi For Personal & Private Use Only

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jaina darzana meM "tarkapramANa" tarka zabda kA artha : sarva prathama pramANa ke pada para pratiSThita hone ke pUrva tarka ke arthoM kI jo vikAsa yAtrA hai, usa para bhI yahA~ vicAra kara lenA apekSita hai / prAcIna bhAratIya sAhitya meM tarka zabda kA prayoga vividha arthoM meM hotA rahA hai aura arthoM kI yaha vividhatA hI bhAratIya darzana meM tarka ke svarUpa ke sambandha meM bhinna bhinna dhAraNAoM ke nirmANa ke lie uttaradAyI bhI hai| yaha draSTavya hai ki zabdoM kA aniyata evaM vividha arthoM meM prayoga hI unake sambandha meM galata dhAraNAoM ko janma detA hai| isalie DaoN. bAraliMge nyAya darzana ke tarka svarUpa kI samIkSA karate hue yaha kahate haiM ki-It is such a loose use of words which has been responsible for mis-carriage of the true import of words and concepts (A Modern Introduction to Indian Logic p. 121) ataH tarka pramANa kI carcA prasaMga meM hameM yaha bhI dekha lenA hogA ki tarka zabda ke arthoM meM kisa prakAra kA parivartana hotA rahA hai| apane vyAka artha meM tarka zabda usa buddhivyApAra kA sUcaka hai jise vimarzAtmaka cintana (Speculative Thinking) bhI kahA jA sakatA hai| abhidhAna rAjendra koSa meM tarka ke tarkaNA paryavalocanA, vimarza, vicAra Adi paryAyavAcI zabda diye gaye hai / / isa prasaMga meM usakA aMgrejI paryAya rIjanoMga (Reasoning) hai / kaThopaniSad ke 'naiSA tarkeNa matirApaneyA' AcArAMga ke 'takkA jattha na vijjai mai tattha na gAhiyA' athavA mahAbhArata ke tarko'pratiSTha' Adi prasaMgoM meM tarka zabda kA prayoga isI vyApaka artha meM huA hai / tarka kA eka dUsarA artha bhI hai-jisake anusAra Anubhavika evaM bauddhika AdhAge para kisI bAta ko siddha karane, puSTa karane yA khaNDita karane kI sampUrNa prakriyA ko bhI tarka kahA jAtA hai / take zAstra, take vijJAna Adi meM take zabda isI artha kA sUcaka hai, ise AnvIkSikI bhI kahA jAtA hai / yahA~ usakA aMgrejI paryAya 'lAjika' (logic) hai / isa prasaMga meM tarka zabda sAmAnya rUpa se sabhI pramANoM ko apane meM samAviSTa kara letA hai / nyAya darzana meM tarka zabda kA prayoga eka tIsare artha meM huA hai, yahA~ vaha cintana kI aisI avasthA hai, jo saMzayajanita dolana meM nirNayAbhimukha hai| isa prakAra vaha saMzaya aura nirNaya ke madhya nirNayAbhimukha jJAna hai / sAMkhya, yoga aura mImAMsA darzana meM usake lie jisa Uha zabda kA prayoga huA, use bhASAyI-viveka kahA jA sakatA hai| kintu jaina darzana ke tarka pramANa ke prasaMga meM tarka zabda kA prayoga eka cauthe atyanta sImita aura nizcita artha meM huA hai / yahA~ tarka eka antaHprajJAtmaka (Intuitive) sunizcita jJAna hai / use 'sAmAnya' kA jJAna (knowledge of universals) bhI kahA jA sakatA hai / vastutaH vaha indriya jJAna ke mAdhyama se atIndriya jJAna ke kSetra meM praveza hai / jJAta se ajJAta kI khoja hai| yahA~ vaha pAzcAtya tarkazAstra kI AgamanAtmaka kUdAna (Inductive leap) kA sUcaka hai / vaha una traikAlika evaM sArvalaukika sambandho kA jJAna hai, jinheM hama vyApti sambandha yA kAryakAraNa sambandha ke rUpa meM jAnate haiM aura jinake AdhAra para koI anumAna nikAlA jA sakatA hai / yaha anumAna kI eka anivArya pUrva zarta hai, use hama vizeSa se sAmAnya kI ora pratyakSa se anumAna kI ora athavA Agamana se nigamana kI ora jAne kA setu yA praveza dvAra kaha sakate haiM / pramANa mImAMsA meM tarka ke uparokta svarUpa ko spaSTa karate hue kahA gayA hai upalambhAnupalambhanimittaM vyAptijJAnam UhaH-25 For Personal & Private Use Only

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sAgaramala jaina __arthAt upalambha arthAt yaha hone para yaha hotA hai aura anupalambha arthAt yaha nahIM hone para yaha nahIM hotA hai ke nimitta se jo vyApti kA jJAna hotA hai vahI tarka hai / dUsare zabdoM meM pratyakSAdi ke nimitta se jisake dvArA avinAbhAva sambandha yA kAryakAraNa-sambandha ko jAna liyA gayA hai, vahI tarka hai| yaha avinAbhAva sambandha tathA kAryakAraNa sambandha sArvakAlika aura sArvalaukika hotA hai, ata: isakA grahaNa indriya jJAna se nahIM hotA hai apitu atIndriya prajJA se hotA hai, ataH tarka aindrika jJAna nahIM apitu atIndriya prajJA hai jise hama antaHprajJA yA antarbodha kaha sakate haiN| tarka ke isa atIndrIya svarUpa kA samarthana pramANa mImAMsA kI svopajJa vRtti meM svayaM hemacandra ne kiyA hai| ve kahate haiM 'vyAptigrahaNakAle yogIva pramAtA' (215-vRtti) arthAt vyApti grahaNa ke samaya jJAtA yogI ke samAna ho pAtA hai| tarka avinAbhAva ko apane jJAna kA viSaya banAtA hai aura yaha avinAbhAva eka prakAra kA, sambandha hai ataH tarka sambandhoM kA jJAna hai| punaH yaha avinAbhAva sambandha sArvakAlika evaM sArvalaukika hotA hai, ataH taka kA svarUpa sAmAnya jJAnAtmaka hotA hai| avinAbhAva kyA' hai, aura usakA tarka se kyA sambandha hai ise spaSTa karate hue kahA gayA hai ki . 'sahakramabhAvinoH sahakramabhAvaniyamo'vinAbhAvaH, UhAt tannizcayaH- (pramANamImAMsA 21101111)arthAt sahabhAviyoM kA sahabhAva niyama aura kramabhAviyoM kA kramabhAva niyama hI avinAbhAva hai aura isakA nizcaya tarka (Uha) se hotA hai| ye sahabhAva evaM kramabhAva bhI do do prakAra ke haiN| sahabhAva ke do bheda haiM-1 sahakArI sambandha se yukta jaise rasa aura rUpa : tathA 2 vyApya-cyApaka yA vyaktijAti sambandha se yukta jaise vaTatva aura vRkSatva / isI prakAra kramabhAva ke bhI do bheda haiM 1-pUrvavartI aura paravartI sambandha jaise grISma Rtu aura varSA Rtu tathA 2-kAryakAraNa sambandha jaise dhUma aura agni / isa prakAra sahacAra sambandha, pApya -vyApaka sambandha, vyaktijAti sambandha, pUrvApara sambandha aura kAryakAraNa sambandha rUpa niyama avinAbhAva hai aura jinakA nizcaya tarka ke dvArA hotA hai| isa prakAra tarka sambandhoM aura sambandha-niyamoM kA jJAna hai| cUMki ye sambandha padoM ke ApAdana (Luplication) ko sUcita karate haiM, ataH sarka ApAdana kA nizcaya karatA hai aura yaha ApAdana vyApti kI anivArya zarta hai, ataH tarka vyApti kA grAhaka hai, isIlie jaina dArzanikoM ne kahA 'vyAptijJAnamUhaH, UhAt tannizcayaH / ' arthAt vyAptijJAna hI take hai aura take se hI vyApti (avinAbhAva ApAdana) kA nizcaya hotA hai| jaina darzana meM tarka pramANa ke ina lakSaNAM kI puSTi DA. bAraliMge ne nyAya darzana ke tarka svarUpa kI samIkSA karate hue anajAne meM hI kara dI hai| unakI vivecanA ke kucha aMza hai - "Tarka is something non-empirical. Tarka is that argu. ment which goes to the roos of Anumana and so is its presupposition or condition....It gives the relation between Apadya and Apadaka in its anvaya or vya ireka form. It is clearly the knowledge of the implication which is evidently pre-supposed by any vyapti. Tarka indicates the relation which is presupposed by vyapti." (see : A Modern Introduction to Indian For Personal & Private Use Only

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jainadarzana meM tarkapramANa Logic pp 123-125) vastutaH tarka ko antarbodhAtmaka yA antaHprajJAtmaka prAtibha jJAna kahanA isalie. Avazyaka hai ki usakI prakRti indriyAnubhavAtmaka jJAna arthAt laukika pratyakSa (Empirical knowledge or perception) se aura bauddhika nigamanAtmaka anumAna ( Deductive inference ) donoM se bhinna hai| tarka atIndriya ( Non-empirical) aura ati-bauddhika ( Super rational) hai, kyoMki vaha atIndriya evaM amUrta. sambandhoM ( Non-empirical relations ) ko apane jJAna kA viSaya banAtA hai| usakA viSaya hai-jAti-upajAti sambandha, sAmAnya-vizeSa sambandha, kAryakAraNa sambandha Adi / vaha ApAdana (Implication), anuvartitA ( Entailment), varga sadasyatA (Class. membership ), kAryakAraNatA (Causaltiy) aura sAmAnyatA ((Universaltiy) kA jJAna hai / vaha. vastuoM ko hI nahIM, apitu unake tAttvika svarUpa evaM sambandhoM ko bhI jAnatA hai, isalie use ApAdAna kA jJAna (Knowledge of implication) bhI kahA jA sakatA hai| tarka una niyamoM kA draSTA (yahAM maiM draSTA zabda kA prayoga jAnabUjhakara kara rahA hU~) hai, jinake dvArA vizva kI vastueM paraspara sambandhita yA asambandhita haiM, jinake AdhAra para sAmAnya vAkyoM kI sthApanA kara unase anumAna nikAle jAte haiM aura jinheM pAzcAtya AgamanAtmaka tarkazAstra meM kArya-kAraNa aura prakRti kI samarUpatA ke niyamoM ke rUpa meM, tathA nigamanAtmaka tarkazAstra meM vicAra ke niyamoM ke rUpameM jAnA jAtA hai aura jo kramaza: Agamana aura nigamana kI pUrva-mAnyatA ke rUpa meM svIkRta hai / isa prakAra tarka pramANa kI viSaya vastu tarka zAstra kI adhimAnyatAyeM (postulates of Logic and Reasoning) hai, vaha pratyakSa aura anumAna se tathA Agamana aura nigamana se vilakSaNa hai / vaha sampUrNa tarka zAstra kA AdhAra hai, kyoMki vaha usa ApAdAna ( Implication) yA vyApti ke jJAna ko pradAna karatA hai jisa para nigamanAtmaka tarkazAstra TikA huA hai aura jo Agama. nAtmaka tarka zAstra kA sAdhya hai / tarka kA yahI vilakSaNa svarUpa eka ora use pratyakSa aura anumAna pramANoM se bhinna eka svataMtra pramANa ke rUpa meM sthApita karatA hai, dUsarI ora use Agamana aura nigamana ke bIca eka yojaka kar3I ke rUpa meM prastuta karatA hai / sambhavataH yaha nyAya zAstra ke itihAsa meM jaina tArkikoM kA syAdvAda aura saptabhaMgI ke siddhAntoM ke bAda eka aura maulika yogadAna hai / jaina dArzanikoM ke isa yogadAna kA samyaka prakAra se mUlyAMkana karane ke lie yaha Avazyaka hai ki hama vibhinna bhAratIya darzanoM meM prastuta tarka ke svarUpa kI samIkSA karake yaha dekheM ki jaina darzana ke dvArA prastuta tarka ke svarUpa kI unase kisa artha meM vizeSatA hai| anya bhAratIya darzanoM meM tarka kA svarUpa : bhAratIya darzanoM meM 'tarka' kI pramANatA ko svIkAra karane vAloM meM jaina darzana ke sAtha sAtha sAMkhya-yoga evaM mImAMsA darzana kA bhI nAma AtA hai, kintu ina darzanoM ne jina prasaMgoM meM tarka kI pramANatA ko svIkAra kiyA ve prasaMga bilakula bhinna haiM / sAMkhya darzana ke lie Uha yA tarka, vAkyoM ke artha nirdhAraNa meM bhASAgata niyamoM ke upayoga kI prakriyA hai| DA. surendranAtha dAsa guptA likhate haiM 'sAMkhya ke lie Uha zabdoM athavA vAkyoM ke artha ko nirdhArita karane ke lie mAnya bhASAgata niyamo ke prayoga ko prakriyA hai (yuktyA prayoga saM.7.1-4 For Personal & Private Use Only

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sAgaramala jaina nirUpaNamUha: nyAyamaMjarI; pR0 588) / pataMjali ne bhI vyAkaraNa zAstra ke prayojana hetu Uha kI pramANatA ko svIkAra kiyA hai / kyoMki vedAdi meM sabhI liMgoM aura vibhaktiyoM meM mantroM kA kathana nahIM huA hai ataH devatA dravya kA dhyAna rakha kara unameM pariNamana kara lenA cAhie (mahAbhASya 1111) / yahAM Uha bhASAyI viveka aura bhASAyI niyamoM ke pAlana se adhika ko nahIM hai| bhASIya niyamoM ke AdhArapara svarUpa evaM artha nirdhArita karane kI prakriyA vastutaH anumAna kA hI eka rUpa hai, ataH tarka anumAna ke hI antargata hai; usakA svataMtra sthAna nahI hai| isa prakAra ina donoM darzanoM meM tarka kA prasaMga jJAna mImAMsIya na ho kara bhASAzAstrIya hI hai| mImAMsA darzana meM bhI tarka kI pramANatA ko svIkAra kiyA gayA hai kintu usakA sandarbha bhI pramANa mImAMsA kA na hokara vizuddha rUpa se karmakANDa sambandhI bhASA kA hI hai| mImAMsA koSa meM Uha ke svarUpa ke sambandha meM likhA hai -'anyathA zrutasya zabdasya anyathA liMgavacanAdibhedena vipariNamanam UhaH / ' arthAt mantra Adi meM diye gaye mUla pATha meM viniyoga ke anusAra liMga vacana Adi meM parivartana karanA Uha kahA jAtA hai / mImAMsA zAstra ke sampUrNa navama adhyAya ke cAra pAdoM ke 224 sUtroM meM Uha para vistAra se vicAra kiyA maiMyA hai kintu sArA prasaMga karmakANDIya bhASA zAstra kA hI hai| usameM tIna prakAra ke Uha mAme gaye haiM- 1 mantra-viSayaka Uha, 2-sAma viSayaka Uha aura 3-saMskAra viSayaka Uha / kintu tInoM ke sandarbha karmakANDIya bhASA se sambandhita hai| bhATTa-dIpikAkAra kA kathana hai ki prakRti yAga (arthAt jisake lie vaha maMtra racA gayA hai) meM paThita maMtra kA vikRti yAga meM usake anurUpa parivartana kara lenA hI Uha hai| udAharaNa ke lie yajJa karma meM jahA~ brIhi (yAvala) dravya hai vahAM avahanana vrIhi meM kiyA jAtA hai / yahI yajJa karma agara nIvAra (jaMgalI cAvala) se kiyA jAve to avahanana nIvAra meM sampanna hogA, yaha dravya viSayaka Uha hai| isI prakAra agni devatA ke lie caru nirvapana karate samaya 'agnaye tvA juSTaM nirvapAmi' mantra kA prayoga prakRta hai kintu jaba agni ke sthAna para sUrya devatA ke liye caru nirvapana karanA ho to caturthI vibhaktyanta sUrya zabda kA prayoga karate hue 'sUryAya tvA juSTa nirvAmi' mantra ko prayoga hotA hai / yaha mantra zrati meM paThita nahIM hai kintu Uha-siddha hai / saMkSepa meM yajJa evaM saMskAra Adi ko sampanna karate samaya devatA, dravya, yajamAna Adi kA dhyAna rakhate hue paristhiti ke anurUpa maMtroM ke zabdoM tathA liMga, vacana evaM vibhakti Adi meM parivartana kara lenA Uha yA tarka hai / isa prakAra mImAMsA darzana meM Uha yA tarka kA artha karmakANDIya bhASA ke viveka se adhika kucha nahIM hai| saMkSepa meM uparyukta tInoM darzanoM meM tarka kA kArya yA to vyAkaraNa sambandhI niyamoM kA dhyAna rakhane zabda evaM vAkya ke artha kA nirdhAraNa karanA hai yA yajJa-yAga Adi karmoM ko sampanna karate bhASAyI-viveka kA upayoga hai, cAhe ina darzanoM ne tarka kI pramANatA ko svIkAra kiyA ho kintu na to ve use svataMtra pramANa mAnate haiM aura na vyApti grahaNa meM usake modAna ko hI svAkAra karate haiM / 6. bhAratIyadarzana kA itihAsa bhAga 4, pR. 190-191 - mImAMsA koSa, pRSTa 1638 8-tatroho nAma prakRtAvanyathA dRSTasya vikRtAvanyathA bhAvaH / 9- mImAMsA darzana 9-2, 1-1 For Personal & Private Use Only

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jainadarzana meM tarkapramANa nyAya darzana meM tarka kA svarUpa tulanAtmaka vivecana : nyAya darzana yadyapi tarka ko svataMtra rUpa se pramANa nahIM mAnatA hai, phira bhI vaha use pramANajJAna evaM vyApti grahaNa meM sahayogI avazya mAnatA hai / vAtsyAyana kahate haiM kitarko na pramANasaMgRhIto na pramANAntaram / pramANAnAmanugrAhakastAvajjJAnAya parikalpyate // " arthAt tarka na to svIkRta pramANoM meM samAviSTa kiyA jAtA hai aura na vaha pRthakU pramANa hI hai kintu vaha eka aisA vyApAra hai jo pramANoM ke satya jJAna ko nirdhArita karane meM sahA yatA detA hai / vizvanAtha kahate haiM ki tarka hetu ke vyabhicAra ke sambhAvya udAharaNoM ke sambaM ndha meM saMzaya kA nivAraNa karatA hai aura isa prakAra vyApti jJAna ko acUka banA detA hai arthAt parokSa rUpa se vyApti grahaNa meM sahAyaka hotA hai / isa prakAra lagabhaga sabhI nyAyadArzanikaM vyApti grahaNa meM tarka kI upayogitA ko svIkAra karate haiM / nyAya sUtra ke bhASya meM vAtsyAyana" tarka ke svarUpa ko spaSTa karate likhate hai ki jisa vastu kA yathArtha svarUpa jJAta nahIM hai usa viSaya ko yathArthataH jAnane ke lie svAbhAvika rUpa se jo icchA utpanna hotI hai use jijJAsA kahA jAtA hai, vijJAsA ke pazcAt yaha vicAra uThatA hai ki isakA kAraNa yaha hai yA vaha ? isa prakAra yahAM paraspara bhinna do koTiyAM upasthita ho jAtI haiM, ina do koTiyoM meM kauna sI ThIka hai yaha saMzaya yA vimarza hai ? donoM koTiyoM meM se yathArtha koTi ko jAnane ke lie evaM ukta saMzaya se mukti pAne ke lie una saMdigdha pakSoM meM jisa ora bhI kAraNa kI upapatti dRSTigocara hotI hai usI sambhAvanA ko tarka kahA jAtA hai, ataH tArkika jJAna nirNayAtmaka 'yaha aisA hI hai' isa prakAra kA na hokara 'ise aisA honA cAhie' yA 'yaha aisA ho sakatA hai' isa prakAra kA hotA hai / ataH tarka eka sambhAvanAmUlaka jJAna hai| udayana kA kathana hai ki 'eva' zabdArtha arthAt 'yaha aisA ho hai' ko viSaya karatI huI kintu 'eva' zabda se vihIna kAraNa kI utpatti dvArA eka pakSa kA bodhana karatI huI saMzaya tathA nirNaya ke madhya meM hone vAlI sambhAvanAmUlaka pratIti tarka kahalAtI hai / ' nyAya darzana meM tarka saMzaya aura nirNaya ke bIca dolana kI avasthA haiN| yadyapi vaha nirNayAbhimukha avazya hotI hai / saMzaya meM pratIti ubhaya pakSa avagAhinI hotI hai ' jaise yaha stambha hai yA puruSa' / jabaki nirNaya meM vaha nizcita rUpa se eka hI pakSa ko grahaNa karatI hai| jaise 'vaha puruSa hI hai|' tarka meM vaha nirNayonmukha to hotI hai kintu ki nahIM jaise 'yaha puruSa hogA yA yaha puruSa ho sakatA hai / isa prakAra hama dekhate haiM ki tarka zabda ko nyAya darzana jisa artha meM grahaNa karatA hai vaha usake jaina darzana meM yahIta artha se bhinna hai / vastutaH nyAya darzana ke tarka kA svarUpa jaina darzana ke hA zabda ke samA hai / jaina dArzanikoM ne IhA zabda kI jo vyAkhyA prastuta kI hai vaha bhI ThIka aisI hI hai / pramANanayatatvAloka meM IhA kI paribhASA nimna prakAra do gaI hai - 'atragRhItArtha vizeSa kAMkSaNa 10- nyAya sUtra para vAtsyAyana bhASya 1 / 1 / 1 / pRSTha 53 nyAyasUna para vizvanAtha vRtti, 19340 nyAyasUtra para vArasyAyana bhASya, pRSTha 320-21 .98 For Personal & Private Use Only .

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60 sAgaramala jaina mIhA' (218) arthAt avagraha meM jisa viSaya kA jJAna hotA haiM usakA hI viziSTa jJAna' prApta karanA IhA hai| mAna lIjiye ki mujhe koI zabda sunAI diyA hai-vaha avagraha hai kintu zabda sunane para hama yaha socate haiM ki vaha kisakA zabda hai, puruSa kA yA strI kA ? yaha saMzaya hai-isa saMzaya se hama usa svara kI vibhinna svaroM se tulanA karate haiM aura yaha pAte haiM ki yaha svara puruSa kA nahIM ho sakatA, kyoMki isameM mAdhurya hai, ataH ise strI kA svara honA cAhie / saMzaya meM donoM palaDe barAbara rahate haiM kintu IhA meM anya sAdhaka pramANoM ke kAraNa jJAna kA jhukAva usa ora ho jAtA hai, jisakA nizcaya hama avAya (nirNaya) meM karate haiM / ataH yadi hama abAya ko nirNaya kaheM to IhA nirNaya kI pUrvAvasthA hogI / cUMki jaina darzana kI IhA aura nyAya darzana kA tarka donoM nirNaya ke pUrva kI avasthA hai ataH donoM samAna hai| donoM meM hI jJAna kA svarUpa niNAyaka na hokara nirNayonmukha hI hotA hai / aisA lagatA hai ki pramANa yuga ke pUrva taka jaina dArzanika bhI tarka ke nizcayAtmaka svarUpa kI sthApanA nahIM kara pAye the / umAsvAti ne tattvArthabhASya meM IhA ke . paryAyavAcI zabdoM meM Uha aura tarka donoM kA prayoga kiyA hai| isase hama sahaja hI isa niSkarSa para pahuMca sakate haiM ki pramANa yuga ke pUrva taka nyAya darzana ke tarka aura jaina darzana ke IhA ke svarUpa meM koI antara nahIM thA / sambhavataH yaha prazna taba upasthita huA hogA jabaki vyApti ke grahaNa kI samasyA upasthita huI hogii| vyApti kA grahaNa kevala nizcayAtmaka jJAna se hI sambhava thA / aura isalie jahA~ jaina dArzanikoM ko IhA se svataMtra tarka kI pramANa ke rUpa meM sthApanA karanI paDI, vahIM nyAya dArzanikoM ko sAmAnyalakSaNA pratyAsatti ke rUpa meM pratyakSa ke hI eka navIna prakAra kI kalpanA karanI par3I / jisa para hama Age carcA kreNge| : vAtsyAyana ne tarka kI jo paribhASA prastuta kI thI aura jaina dArzanikoM ne IhA kA jo svarUpa spaSTa kiyA thA, vaha pAzcAtya AgamanAtmaka tarka zAstra meM svIkRta parikalpamA (Hypothesis) ke samAna hai| jaina darzana kI IhA, nyAya darzana kA tarka aura pAzcAtya AgamanAtmaka tarkazAstra kI prAkkalpanA-tInoM hI nirNayAbhimukha evaM nirNaya ke sambandha meM sujhAva dene vAlI nirNaya ke pUrva kI avasthAyeM haiM aura isa rUpa meM tInoM meM samAnatA parilakSita hotI hai| pAzcAtya tarka zAstriyoM ne vaijJAnika prAkkalpanA kI vyAkhyA bhI isI rUpa meM kI hai| prAkkalpanA vaha kalpanA hai jisake satya hone kI sarvAdhika sambhAvanA hotI hai| yaha bAta prAkkalpanA ke eka udAharaNa se spaSTa ho jAtI hai| mAna lIjiye hama kisI jile meM adhika coriyAM hone kI ghaTanA kI vyAkhyA karanA cAhate hai / hama socate hai ki yadi isa jile meM adhika coriyAM hotI hai to yA to vahAM ke nivAsI AparAdhika pravRtti ke hai, yA yahAM kI pulisa sajaga nahIM hai yA logoM meM garIbI bar3ha gaI hai| hama yaha pAte haiM ki yahAM ke loga AparAdhika pravRtti ke nahIM hai anyathA pUrva varSoM meM bhI coriyAM adhika honI thI kintu aisI bAta nahIM hai| ataH yaha vikarUpa nirasta ho jAtA hai| dUsarA vikalpa pulisa sajaga nahIM isalie nirasta ho jAtA hai ki corI ke lagabhaga sabhI kesa pakaDe jA rahe haiM ata: hama isa nizcaya kI aura abhimukha hote hai ki sambhAvanA yahI ho sakatI hai ki yahAM ke logoM meM garIbI bar3hI honA cAhiye / yahI sambhAvita kAraNa kI kalpanA prAkkalpanA hai| pratIkAtmaka dRSTi se inheM isa prakAra rakhA jA sakatA hai For Personal & Private Use Only

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jabaki janadarzana meM tarkapramANa ($1.vv) (ka1 ka2) se. (ka) tatathya kArya yA ghaTanA (paravartI) = sambhAvanA 61 ka = kAraNa yA pUrvavartI > kAraNa sambandha Apodana v=fvikalpa = niSedha - isakI vyAkhyA isa prakAra hogI kisI tathya kArya athavA ghaTanA ke sambandha meM kucha sammAvita vikalpa parilakSita hote haiM, eka ko chor3akara zeSa sambhAvita vikalpa Anubhavika yA tArkika AdhAra para nirasta ho jAte haiM ataH ima isa nirNaya kI ora abhimukha hote haiM ki vaha tathya, kArya yA ghaTanA usa avaziSTa vikalpa se sambandhita ho sakatI hai| - vikalpa - vikalpa niSedha - sambhAvita nirNaya ( prAkkalpanA ) isa prakAra hama dekhate haiM ki IhA, tarka (nyAya darzana) aura prAkkalpanA tInoM hI hameM saMzaya ke vibhinna vikalpa kA nirasana karate hue kisI sarvAdhika sambhAvita satya kI ora pahuMcAne kA prayAsa karatI hai| tInoM kA nirNaya sambhAvita aura sujhAvAtmaka hotA hai / usakA bhASAyI rUpa hotA hai - 'ise aisA honA cAhiye' yA 'yaha aisA ho sakatA hai' / kintu niSkarSa ke isa bhASAyI svarUpa kI ekarUpatA ke AdhAra para hameM inheM eka mAnane kI bhUla nahIM karanA caahie| gambhIratA se vicAra karane para yaha bAta spaSTa ho jAtI hai ki ye tInoM eka nahIM hai / prathama to yaha ki inakI vicAra kI viSaya vastu bhinna bhinna hai / dUsare yaha ki, IhA, prAkkalpanA aura tarka kA pratIkAtmaka svarUpa bhI eka nahIM hai / sambhavataH nyAya dArzanika isI bhrAnti ke kAraNa tarka ko sIdhe sIdhe vyApti grAhaka nahIM mAna kara mAtra sahayogI mAnate rhe| yadi tarka kA bhI vAstavika rUpa sambhAvanAmUlaka hI hai to nizcaya hI nyAya dArzanikoM kI yaha dhAraNA satya hotI ki isa paddhati se vyApti grahaNa nahIM ho sakatA hai| prathama to yaha ki sambhAvita vikalyoM kA nirasana karate hue hamAre pAsa jo avaziSTa vikalpa raha jAvegA vaha bhI sambhAvita hI hogA nirNAyaka nahIM / dUsare yaha ki saMbhAvita vikalpoM ke nirasana kI isa paddhati ke dvArA avinAbhAva yAM vyApti grahaNa kabhI bhI sambhava nahIM hai| kyoMki isa bAta kI kyA gAranTI hai ki sabhI sambhAvita vikalpoM ko Ana liyA gayA hai aura usa tathyakI myArUpA ke sambandha meM jitane bhI vikalpa ho sakate haiM unameM eka ko chor3akara zeSa sabhI nira. sta ho gye| jaba taka hama isa sambandha meM Azvasta nahIM ho jAte (joki sambhava nahIM hai) vyApti yA avinAbhAva ko nahIM jAna sakate / tIsare yadi yaha vidhi aindrika anubhava para AdhArita hai to kevala jo kAraNa nahIM hai unake nirasana meM hI sahAyaka ho sakatI hai, vyApti grAhaka nahIM / jaina dArzanikoM kA yaha mAnanA ki cAhe IhAtmaka jJAna prAmANika ho kintu usase vyApti grahaNa nahIM hotA, ucita hI hai| pAzvAsya tArkikoM ke dvArA kAraNa sambandha kI khoja meM prAkkalpanA kI sujhAvAtmaka bhUmikA mAnanA bhI sahI hai aura yadi tarka kA yahI svarUmaM For Personal & Private Use Only .

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62 sAgaramala jaina hotA to naiyAyikoM kA yaha mAnanA bhI sahI hotA ki taka vyApti, grahaNa meM mAtra sahayogI hai| kintu merA dRSTi meM tarka kA vAstavika svarUpa aimA nahIM hai jaisA ki vAtsyAyana evaM jayaMta Adi TIkAkAroM ne mAna liyA hai| svayaM DA. bAraliMge ne bhI taka svarUpa ke sambandha meM unake isa dRSTikoNa ko samucita nahIM mAnA hai| ve likhate haiMIt appears to me that this particular function of Tarka has been overlooked by commentators of Nyaya sutra and by many other Logicians-(A Modern Introduction to Indian Logic p. 123) sarvaprathama to hameM yaha jAna lenA cAhie ki tarka kA viSaya vastu kA guNoM kA jJAna yA vidheya jJAna nahIM hai, apitu kAryakAraNasambandha, avinAbhAva sambandha yA ApAdAna sambandha kA. jJAna hai / 'yaha puruSa ho sakatA' isa prakAra ke jJAna kA tarka se koI lenA denA nahIM hai / yaha pratyakSAtmaka jJAna hai / isa samasta bhrAnti ke pIche nyAya sUtra meM dI gaI tarka kI pari* bhASA ko galata vyAkhyA hai / nyAya sUtra meM tarka kI nimna paribhASA dI gaI hai - avijJAtetvarthe kAraNopapattitaH tattvajJAnArtham UhA tarkaH / nyAya sUtra 1 / 1 / 40 vastutaH yahAM tarka kA tAtparya mAtra avijJAta vastu ke yathArtha svarUpa ke jJAna ke lie kI gaI UhA (cauddhika kalpanA) se nahIM hai| apitu isameM mahattvapUrNa zabda hai-'kAraNopapattitaH' vaha kAraNa sambandha ko yukti dvArA hone vAlA tattvajJAna hai yA do tathyoM ke bIca kAryakAraNasambandha kA jJAna hai / jaba tarka kAryakAraNa sambandha sUcita karatA hai to phira tarka sambhAvanA mUlaka evaM anizcita jJAna hai yaha kahane kA kyA AdhAra hai ? upapattitaH zabda siddha hone (To. be proved) kA sUcaka hai aura jaba kAryakAraNabhAva siddha ho gayA to phira vaha sambhAvanA mUlaka evaM anizcita jJAna kaise kahA jA sakatA hai / dUsare mUla sUtra meM kahIM aisA saMketa nahIM hai ki jisase yaha kahA jA sake ki tarka sambhAvanAtmaka yA anizcita jJAna hai| ataH naiyAyikoM kI yaha dhAraNA ki tarka sambhAvanA mUlaka jJAna hai svataH khaNDita ho jAtI hai| sAtha hI sUtra meM rakhA gayA 'tattvajJAnArtham' zabda bhI isa bAta ko siddha karatA hai ki tarka vastu ke mUrta yA bAhya svarUpa kA jJAna nahIM apitu amUrta (Non-empirical ) svarUpa kA jJAna hai| vaha vastu-jJAna (Material knowledge) nahIM, tattva-jJAna (Metaphysical knowledge) hai| jaisA ki hamane pUrva meM batAyA tarka kA viSaya avinAbhAva sambandha, kArya-kAraNa sambandha, jAti-jAti sambandha, varga sadasyatA sambandha Adi hai / tarka kisI dhUma vizeSa yA agni vizeSa ko nahIM apitu dhUma jAti aura agni jAti ko apanA viSaya banAtA hai| kyoMki dhUma vizeSa yA agni vizeSa ke hajAroM udAharaNa bhI vyApti sambandha kA jJAna nahIM de sakate haiN| yadyapi yaha satya hai ki isake lie vizeSa kA pratyakSIkaraNa Avazyaka hai kyoMki jaina darzana ke anusAra sAmAnya vizeSa se pRthak nahIM pAyA jAtA hai / phira vyApti yA avinAbhAva sambandha kI siddhi sAmAnya ke jJAna se hogI, vizeSa ke jJAna se nhiiN| tarka sAmAnya kA jJAna hai| nyAya dArzanika tarka kI isa prakRti ko spaSTa nahIM kara ske| ataH vyApti grahaNa kI isa samasyA ko For Personal & Private Use Only

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jainadarzana meM tarkapramANa jhAne hetu unheM sAmAnyalakSaNA pratyAsatti ke nAma se pratyakSa ke eka naye prakAra kI kalpanA karanI pdd'ii| tulanAtmaka dRSTi se jaina darzana kA tarka nyAya darzana ke tarka aura sAmAnyalakSaNA pratyAsatti ke yoga ke barAbara hai| mAtra yahI nahIM jaina dArzanikoM ne tarka kI jo vyAkhyA prastuta kI hai vaha itanI vyApaka hai ki usameM vyApti grahaNa ke itara sAdhanoM kA bhI samAveza ho jAtA hai| syAdvAdamaMjarI meM tarka kI nimna paribhASA dI gaI hai upalambhAnupalambhasambhavaM trikAlAkalitamayasAdhanasambandhAdyAlamvanapidamasmin satyava bhavatItyAdyAkAraM saMvedanamUhastarkAparaparyAyaH yathA yAvAn kazcid dhUmaH sa sarvo vahnau satyeva bhavatIti tasminnasati aso na bhavetyeveti vA / syAdvAdamArI 28. upalambha arthAt sahacAra darzana aura anupalambha arthAt vyabhicAra adarzana se phalita. . sAdhya sAdhana ke traikAlika sambandha Adi ke jJAna kA AdhAra tathA 'isake hone para hI yaha hogA' jaise yadi koI dhuAM hai to vaha agni ke hone para hI hotA haiM aura agni ke nahIM hone para nahIM hotA haiM isa AkAra vAlA jo (mAnasika) saMvedana hai vaha Uha hai, usakA hI dUsarA nAma tarka hai / sabhI jaina dArzanikoM ne tarka kI apanI vyAkhyAoM meM upalambha ora anupaktambha zabdoM kA prayoga kiyA hai| sAmAnyatayA upalambha kA artha upalabdha hotA haiM / lAkSaNika dRSTi se upalambha kA artha hai eka kI upalabdhi para dUsare kI upalabdha arthAt anvaya yA sahacAra aura anupalambha kA artha hai eka kI anupalabdhi (abhAva) para dUsare kI anupalabdhi (abhAva) arthAt vyatireka / kintu anupalambha kA eka dUsarA bhI artha hai vyAghAta ke udAharaNa kI anupalabdhi arthAt vyabhicAra adarzana / isa prakAra jaina darzana ke anusAra anvaya, vyatireka rUpa sahacAra darzana aura vyabhicAra adarzana ke nimitta se tarka ke dvArA vyApti jJAna hotA haiN| yahAM yaha dhyAna rakhanA cAhie ki anvaya aura vyatireka donoM sahacAra ke hI rUpa hai / eka upasthiti meM sahacAra hai aura dUsaga anupasthiti meM sahacAra hai| phira bhI ye tInoM sIdhe vyApti ke grAhaka nahIM haiM kyoMki Anubhavika tathya pratyakSa ke hI rUpa haiM (jaina dArzanika anupalabdhi yA abhAva kA samAveza bhI pratyakSa meM hI karate haiM) ataH inase vyApti grahaNa sambhava nahIM haiN| koI bhI anubhavika paddhati cAhe vaha anvaya vyatireka ho yA unakA hI milA julA.. koI anya rUpa ho, vyApti sambandha kA jJAna nahIM kara sakatI hai| pAzcAtya dArzanika hyama ne bhI isa bAta ko spaSTa karane kA prayAsa kiyA hai ki anubhavavAda yA pratyakSa ke mAdhyamase kAryakAraNa jJAna arthAt vyAptijJAna sambhava nahIM hai| pratyakSAdhArita Agamana kabhI bhI sArvakAlika aura sArvadezika sAmAnya vAkya kI sthApanA nahIM kara sakatA hai / isalie jaina dArzanikoM ne tarka kI paribhASA meM anvaya va vyatireka evaM vyabhicAra adarzana rUpa pratyakSa ke tathyoM ko kevala vyApti kA nimitta yA sahayogI mAtra mAnA / unake anusAra vastutaH vyApti kA grahaNa uma AkArika (mAnasika) saMvedana se hotA hai jo traikAlika sAdhya-sAdhana sambandha ko apanA viSaya banAkara yaha nirNaya detA haiM ki 'isake hone para yaha hogA' / tarka kI uparAkta paribhASA meM mahattvapUrNa zabda haiM-'iti AkAraM saMvedanaM UhaH trkaaprpryaayH||.. . For Personal & Private Use Only

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64 sAgaramala jaina isa prakAra vyApti jJAna ke grAhaka tarka meM eka anta: prajJAtmaka tattva hotA hai jo pratyakSa ke anubhavoM ko apanA AdhAra banAkara apanA traikAlika nirNaya detA hai yA sAmAnya kI sthApanA karatA haiM / tarka tathA Agamana kI prakRti ko lekara abhI kAphI vivAda cala rahA hai / DA0 bAraliMge. tarka ko ApAdana ( Implication) yA nigamanAtmaka mAnate haiM / unhoMne bar3I gambhIratA ke sAtha isa mata kA pratipAdana apane grantha Modern Introduction to Indian Logic meM kiyA hai| isake viparIta DA0 bhAradvAja ne vizva darzana kAMgresa ke dehalI adhivezana meM paThita apane nibandha meM nyAya sUtra ke TIkAkAroM ke mata kI rakSA karate hue tarka ko vyabhicArazaMkA pratibandhaka (Tarka as contrafactual conditional) mAnA hai jo ki usake AgamanAtmaka pakSa para bala detA hai / kintu aisA tarka vyApti grAhaka nahIM bana sakatA kevala sahayogI bana sakatA ataH usameM antaHprajJAtmaka pakSa ko svIkAra karanA. Avazyaka hai / svayaM DA0 bAraliMge ne tarka ko anAnubhavika (Non-empirical) mAnA hai / vastutaH vyAptigrahaNa ke lie eka anAnubhavika paddhati caahie| isIlie nyAya dArzanikoM ne vyApti grahaNa kA antima evaM sIdhA upAya sAmAnyalakSaNA pratyAsatti ko mAnA jo ki anAnubhavika evaM antaHprazAtmaka hai| DA0 bAraliMge ne bhI svayaM isa bAta ko svIkAra kiyA hai| ve likhate haiM- It is not aiso ordinary perception because there is no Indriya sannikarsha with smoke in all the cases. unhone isa bAta ko bhI spaSTa kiyA haiM ki amUrta jAti sambandha ke jJAna ke lie aisI ho anAnubhavika paddhati Avazyaka hai| jaina dArzanikoM ne tarka ko eka atIndriya arthAt aindrika anubhavoM para AdhArita kintu unase pAra jAne vAlA, unakA atikramaNa karane vAlA mAnakara isa AvazyakatA kI pUrti kara lI hai| DA0 praNavakumAra sena ne vizva darzana pariSad ke dehalI adhivezana meM prastuta apane lekha meM isa bAta kA spaSTa saMketa kiyA hai ki samasyA cAhe Agamana kI ho yA nigamana kI, binA antaHprajJAtmaka AdhAra ke sulajhAyA nahIM jA sakatA hai (dekhiye Knowledge, Culture and Value pp. 4150) jaina dArzanikoM ke anusAra vyakti aura jAti meM kathaMcit abheda hai ataH tarka apanI antaH prajJAtmaka zakti ke dvArA vizeSa ke pratyakSIkaraNa ke samaya hI sAmAnya ko bhI jAna letA hai aura isa prakAra vizeSa ke pratyakSa ke AdhAra para sAmAnya vAkya kI sthApanA kara sakatA hai / yaha kArya antaHprajJA yA tarka ke atirikta pratyakSa anumAna Adi kisI bhI anya pramANa ke dvArA sambhava nahIM hai / IdA kA svarUpa aura tarka se usakI bhinnatA : " yaha satya hai ki jaina dArzanikoM ne prArambha meM IhA aura tarka ko paryAyavAcI mAnA thA kintu pramANa yuga meM IhA aura tarka donoM svatantra pramANa mAna liye gaye the / yadyapi yaha prazna svatantra rUpa se vicAraNIya avazya hai ki jaina dArzanikoM ne IhA ke svarUpa ko, jisa rUpa meM prastuta kiyA hai, usa rUpa meM kyA use pramANa mAnA jA sakatA hai ? kyoMki IhA nirNayAtmaka jJAna na hokara mAtra jJAna prakriyA ( process of knowledge ) hai / jaina darzana meM pratyakSa se anumAna taka kI jJAna prakriyA kA krama isa prakAra hai * For Personal & Private Use Only .

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jainadarzana meM tarkapramANa aindrika saMvedana--avagraha--saMzaya--IhA-avAya dhAraNA--smRti---pratyabhijJA---tarka--anumAna isameM saMzaya aura dhAraNA ko chor3akara zeSa sabhI ko pramANa mAnA hai- yadyapi ye kisa martha meM pramANa hai yaha eka alaga prazna hai- jisa para kisI svatantra nibandha meM vicAra kiyA jA sakatA hai, kintu maiM abhI isa prazna ko hAtha meM lenA nahIM cAhU~gA / yahA~ mUla prazna yaha hai ki IhA se svataMtra tarka ko pramANa kyoM mAnanA par3A- merI dRSTi meM isakA mUla AdhAra vyApti grahaNa kI samasyA hI rahA hogaa| anumAna ke lie vyApti grahaNa eka anivArya pUrva . zarta ( Precondition) hai aura IhA se vyApti grahaNa sambhava nahIM thA / pramANa mImAMsA meM IhA kI carcA ke prasaMga meM yaha prazna uThAyA gayA thA ki yadi IhA aura tarka eka hI artha ke dyotaka haiM to phira IhA se pRthak tarka ko pRthak pramANa kyoM mAnA gayA ? isake uttara meM kahA gayA ki IhA vartamAna meM upasthita artha ko hI apanA viSaya banAtI hai, ataH usake AdhAra para traikAlika vyApti sambandha kA jJAna sambhava nahIM hai / punaH IhA pratyakSa ke viSaya ko arthAt mUrta vastuko jJAna kA viSaya banAtI hai, kintu vyApti jJAna yA kArya-kAraNabhAva.. yA jAti ke pratyaya amUte hai, ataH ve aindrika jJAna ke viSaya nahIM banate / tarka evaM IhA ke svarUpa meM bhI antara hai- (1) sarvaprathama IhA vizeSa kA jJAna hai jabaki tarka sAmAnya kA jJAna hai, (2) dUsare IhA vastuke guNa dharmoM kA jJAna hai jabaki tarka sambandhoM kA jJAna hai,. (3) tIsare IhA nirNaya ke pUrva kI yA saMzaya aura nirNaya ke madhya nirNayonmukha dolana kI avasthA hai jabaki tarka nirNayAtmaka hai, (4) cauthe IhA aindrika aura bauddhika jJAna hai jabaki tarka meM antaHprajJA kA tattva hotA hai, (5) pAMcave IhA vartamAna kAlika jJAna hai jabaki tarka: traikAlika jJAna hai / isa prakAra IhA aura tarka meM paryApta antara hai, kyoMki jahA~ tarka nyAptigrAhaka hai vahA~ IhA vyApti-grAhaka nahIM hai / ataH tarka ko IhA se svatantra pramANa isaliye mAnanA par3A ki IhA kA antarbhAva to laukika pratyakSa meM hotA hai, jabaki tarka kA antarbhAva parokSa jJAna meM kiyA gayA hai / ataH donoM ko alaga alaga pramANa mAnanA Avazyaka haiN| IhA kA pratIkAtmaka svarUpa bhI tarka se bhinna hai / IhA ke pUrva jo saMzaya hotA hai vaha kArya-kAraNa, avinAbhAva yA ApAdana ke sambandha meM nahIM hokara kevala vidheya ke sambandha meM hotA hai| jaise 'yaha svara strI kA hai yA puruSa kA ?' 'yaha stambha hai yA puruSa ?' aise vAkyoM meM saMzaya isa bAre meM bhI hotA hai ki vidheya ke ina vaikalpika vargoM meM uddezya kisa varga ko" sadasya hai ? ataH IhA kA jo sujhAvAtmaka nirNaya hotA hai vaha ApAdAna ke bAre meM na hokara varga-sadasyatA yA vidheya-sambandha ke bAre meM hotA hai| usakA pratIkAtmaka rUpa hotA hai| ... u, CsaM. (vi, Vvi. )- saMzaya - vi. -vikalpa niSedha .:. u saM. ( vi, ) -sambhAvita nirNaya (IhA ) jabaki1 u = uddezya vi = vidheya For Personal & Private Use Only

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sAgaramala jaina .. se= sambhAvanA C= vidheya-sambandha yA varga-sadasyatA = niSedha isa prakAra pratIkAtmaka dRSTi se vicAra karane para tInoM kI bhinnatA spaSTa ho jAtI hai / tarka kA saMzaya-nivartaka svarUpa : nyAya dArzanika tarka ko saMzaya nivartaka mAnate haiM, kintu jaina dArzanikoM ne spaSTa rUpa se tarka ke isa svarUpa para prakAza nahIM DAlA hai / isakA kAraNa yaha ho sakatA hai ki unake anusAra tarka vyApti grAhaka hai, ataH saMzaya kA nivartana usakI pUrva avasthA hI ho sakatI hai, svarUpa nahIM / unhoMne isa prakriyA kA antarbhAva anupalambha meM kara liyA hai| sahacAra darzana ke pazcAt jo vikalpa yA saMzaya banate haiM unakA nirasana vyabhicAra adarzana se ho jAtA hai| jahA~ taka nyAya dArzanikoM kA prazna hai ve spaSTa rUpa se tarka ko 'kvacicchaGkAnivartaka' kahate hai ataH isa sambandha meM vicAra karanA apekSita hai ki tarka kisa prakAra ke saMzaya ko chinna karatA hai / yaha spaSTa kiyA jA cukA hai ki tarka vidheya sambandha kA jJAna nahIM hai, ataH usake dvArA jina saMzayoM ko chinna kiyA jAnA hai ve isa rUpa meM nahIM hote ki yaha stambha hai yA puruSa ? athavA yaha svara strI kA hai yA puruSa kA ? ataH tarka meM saMzaya kA pratIkAtmaka svarUpa ta, dasa (ka, Vka.) aisA nahIM hai| yahAM saMzaya vastu ke svarUpa ke bAre meM na hokara ApAdana, abinAbhAva aura kArya-kAraNa Adi ke sambandhoM ke bAre meM hote haiN| jaba saMzaya sambandha ke bAre meM hI hotA hai usakA pratIkAtmaka svarUpa nimna hogA (hera sA ) Va(he sA) / yahA~ vikalpa vyApti ke hone yA nahIM hone ke bAre meM hI / hotA hai| isa saMzaya kA nivartana tabhI ho sakatA hai jaba hetu (dhUma) sAdhya (agni) ke abhAva meM bhI kahIM upalabdha ho / pratyakSa meM aisA udAharaNa nahIM milane se arthAt vyabhicAra ke adarzana se saMzaya chinna ho jAtA hai| kyoMki yadi dhUma aura agni meM avinAbhAva nahIM hotA to agni ke abhAva meM bhI kahIM dhUma upalabdha hotA arthAt 'he. sA' athavA ' sA. he' kA udAharaNa milanA thA cUMki aisA udAharaNa nahIM milA hai ata: unameM byApti hai / nyAya darzana tarka ko kevala saMzaya chedaka mAnatA hai kintu jaina darzana vyApti grAhaka ke rUpa meM usake nizcayAtmaka evaM vidhAyaka kArya ko bhI spaSTa kara detA hai / jaina dArzanika yaha mAnate haiM ki anupalabdhi arthAta vyabhicAra adarzana se saMdeha kA nivartana ho jAne para jo jJAna hogA vaha nizcayAtmaka hI hogA / ataH yadi tarka saMzaya nivartaka hai to vaha usI samaya vyApti grAhaka bhI hai / tarka kA pratIkAtmaka svarUpa tarka kA koI pratIkAtmaka svarUpa nizcita kara pAnA isalie kaThina hai ki vaha eka kamAna (leap) kI avasthA hai| vizeSoM ke jJAna ke AdhAra para hama sAmAnya vAkya kI sthApanA avazya karate haiN| kintu isakA koI niyama nahIM batAyA jA sakatA hai, yaha antaHprajJA kI Azvasti hai / pAzcAtya tarka zAstra meM jisa kArya-kAraNa sambandha ke zAna ke AdhAra para yA prakRti samarUpatA ke niyama ke AdhAra para sAmAnya ke jJAna kA dAvA kiyA pAtAhai, vaha bhI Anubhavika AdhAra para to siddha nahIM hotA hai| hama ne isIlie use eka vizvAsa (Belief) mAtra kahA thA, phira bhI yaha na to andha vizvAsa hai For Personal & Private Use Only

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67 jainadarzana meM tarkapramANa aura na sAdhAraNa vizvAsa hI, apitu vaha hamArI antaHprajJA kI Azvasti hai / eka viveka pUrNa bauddhika avasthA hai| jisakI satyatA ke bAre meM hameM koI anizcaya nhiiN| yadi hama tarka ke isa svarUpa ko mAnya karate haiM to use koI pratIkAtmaka rUpa denA kaThina hai- kintu jaina dArzanikoM ne 'vyAptijJAnamUhaH' kahakara pramANa aura pramANaphala meM abheda mAnate hue tarka kA tAdAtmya byApti jJAna se kiyA hai ataH vyApti jJAna kI jo prakriyA hai usI AdhAra para tarka ke pratIkAtmaka svarUpa kA nirdhAraNa kiyA thA sakatA hai 1-he. sA - sahabhAva evaM krama bhAva kA anvaya dRSTAnta - bhAvAtmaka upalambha 2- sA. he - sahabhAva evaM krama bhAva kA anvaya vyatireka dRSTAnta abhAvAtmaka upalambha 3-(he. sA). ( sA. he)-vyabhicAra adarzana - anupalambha 4-:.saM( hesA )- vyApti sujhAva 5-( hesA ) (he sA)- saMzaya 6-( sA.he) saMzaya nirasana - vyabhicAra adarzana ke AdhAra para 7-:.sAhe vyApti(abhAvAtmaka) 8- hesA vyApti(bhAvAtmaka) jabaki sA-sAdhya *-sahabhAva,aura 5-ApAdana -niSedha =-ApAdAna niSedha, vyApti niSedha . ise nimna Thosa udAharaNa se bhI spaSTa kiyA jA sakatA hai-yAda hama vaha paramparAmata udAharaNa leM jisameM dhuAM hetu hai aura agni sAdhya hai to sarvaprathama (1) dhuAM ke sAtha agni kA sahacAra dekhA jAtA hai (yatsattve yatsattvaM ityanvayaH) phira (2) agni ke abhAva meM dhue~ kA bhI abhAva dekhA jAtA hai (yadabhAve yadabhAvaH iti vyatirekaH) / isa prakAra anvaya aura vyatireka donoM meM sahacAra dekhA jAtA hai punaH(3) aisA koI bhI udAharaNa nahIM dekhA jAtA hai ki dhuAM hai kintu agni nahIM hai athavA agni nahIM hai aura dhuAM hai| arthAt vyabhicAra kA koI bhI udAharaNa nahIM milatA hai (4) isalie sambhAvanA yaha pratIta hotI hai ki dhUma aura agni meM vyApti sambandha yA avinAbhAva sambandha honA cAhie / (5) punaH yaha saMzaya ho sakatA hai ki dhue~ aura agni meM vyApti sambandha hogA yA nahIM hogA / (6) kintu yaha dUsarA vikalpa satya nahIM hai kyoM ki agni ke abhAva me dhUma kI asthiti kA eka bhI vyabhicArI. udAharaNa nahI milA hai (7)ataH niSkarSa yaha hai ki agni ke abhAva aura dhue~ ke abhAva meM vyApti sambandha yA avinAbhAva sambandha hai / (8) isI AdhAra para dhUma ke sadbhAva aura agni ke sadbhAva meM For Personal & Private Use Only

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68 sAgaramala jaina he' bhI pApti sambandha siddha ho jaayegaa| yahAM hame yaha dhyAna rakhanA hogA ki jahAM nyAya darzana kebala 800 he' ko tarka kA pratIka mAnatA hai vahAM jaina darzana 'sA aura 'he sA' donoM kI hI svIkAra karatA hai| DA0 mAraliMge ne bhI mAnA hai ki 50 sA 'se hama 'sA' ke niSkarSa para nirdoSa rUpa se pahu~ca sakate haiM / isa prakAra jaina darzana nyAya darzana se eka kadama Age bar3hakara yaha nirNaya detA hai ki he sA arthAt dhUma kA sadbhAva agni ke sadbhAva kA sUcaka hai / dhUma ke sadbhAva aura agni sadbhAva meM vyApti sambandha hai / jaina darzana ke isa dRSTikoNa kA samarthana navya nyAya meM hameM milatA hai| vaha tarka ke pApti parizodhaka tarka aura spApti grAhaka tarpha aise do vibhAga karatA hai / uparokta udAharaNa meM chaThA caraNa vyApti parizodhaka tarka kA aura sAtavAM tathA AThavAM caraNa vyApti grAhaka tarka kA hai yadyapi isa saba meM tarka kA mukhya kArya to vahAM hai jahA~ hama sahabhAva evaM kramabhAva ke anvaya aura vyatireka ke sAdhaka hAntoM tathA vyabhicAra darzana rUpa bAdhaka dRSTAnta ke abhAva meM vyApti sambandha kA nizcaya karate haiM / yaha vizeSa ke STAntoM se sAmAnya niyama kI ora athavA sahabhAva evaM kramabhAva se ApAdana kA (impli cation ) kArya-kAraNa sambandha kI ora jo chalAMga hai tarka usI kA pratIka hai / yadyapi tarka ke isa pratIkAtmaka svarUpa ke bAre meM abhI kAphI vicAra aura saMzodhana ko AvazyakatA hai, kyoMki sahabhAva ( ) se vyApti ( ) para kaise pahuMcA jAtA hai yaha spaSTa nahIM hai kintu phira bhI ise mAnya karanA isalie Avazyaka hai ki hama bhASA sambandhI kucha sambhAvita bhrAntioM se baca ske| udAharaNa ke lie jaina nyAya ke advitIya vidvAna paM. kailAzacanda jI 'jaina nyAya' nAmaka grantha meM tarka kI paribhASA kI vyAkhyA karate hue milate haiM, 'upalambhasAdhya ke hone para hI sAdhana kA honA aura anupalambha - sAdhya ke abhAva meM sAdhana kA na honA ke nimitta se hone vAle vyApti jJAna ko tarka kahate haiM' (jaina nyAya pR0209 ) kintu kyA sAdhya (agni) ke sadbhAva se sAdhana yA hetu (dhue~) kA sadbhAva siddha ho sakatA hai ? kadApi nahIM / vastutaH yahAM sAdhya ke hone para hI sAdhana kA honA isa kathana kA artha bhAvAtmaka na hokara abhAvAtmaka hI hai arthAt yaha sAdhya ke abhAva meM sAdhana ke abhAva kA dyotaka hai na ki sAdhya ke sadbhAva meM sAdhana ke sadbhAva kaa| kyoMki dhUma hI niyata hai, agni dhUma se niyata nahIM hai| isakA niyama hai sAdhana ( hetu ) kA sadbhAva sAdhya ke sadbhAva kA aura sAdhya kA abhAva sAdhana yA hetu ke abhAva kA sUcaka hai, jisakA pratikAtmaka rUpa hogA 'he sA' tathA 'sA 2 he' / ataH isa niyama kA koI bhI vyatikrama asasya niSkarSa kI ora le jAnegA hama sAdhya kI upasthiti se hetu kI upasthiti yA anurasthiti ke sambandha meM koI bhI nirNaya nahIM le sakate haiN| bhAvAtmaka dRSTAntoM meM vyApta detu aura sAdhya arthAt dhUma ke sadbhAva aura agni ke sadbhAva ke bIca hotI hai kintu abhAva dRSTAMta meM vaha sAdhya aura hetu arthAt agni ke abhAva aura dhUma ke abhAva ke bIca hotI haiM / isakA nirdeza hamAre prAcIna AcAryoM ne bhI vyApya-vyApaka bhAva yA gamyagamakabhAva ke rUpa meM kiyA hai| unhone yaha batAyA hai ki dhUma kI upasthiti se agni kI upasthiti kA aura agni kI anurasthiti se dhUma kI anupasthiti kA nizvaya kiyA jA sakatA haiM. kintu niyana kA koI bhI vyavikrama satya nahIM hogaa| kyoMki dhUma vyAppa hai aura agni + For Personal & Private Use Only .

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jainadarzana meM tarkapramANa vyApaka hai / pratIkAtmakatA se yaha bAta adhika spaSTa ho jAtI hai / varga sadasyatA kA nimna citra rekhAMkana bhI ise spaSTa kara detA hai| aniyukta kintu dhamarahita nimtadhamarata 7 .mA para pAka sA varga sadasya sambandha ke isa citra se nimna phalita nikalate haiM(1) saba dhUmayukta vastueM agniyukta vastueM haiM, kyoki dhUma yukta vastuoM ke varga kA pratyeka sadasya agnithukta vastuoM ke varga kA sadasya hai / dhUma yukta vastuoM kA vartula agniyukta vastuoM ke vartula meM samAviSTa hai / arthAt dhUma vyApya hai aura agni vyApaka hai / ataH dhama aura agni meM vyApti sambandha hai kintu isake viparIta agni aura dhUma meM vyApti sambandha vhiiN-bntaa| kyoMki agniyukta vastuoM kI jAti (varga) ke sabhI sadasya dhUmayukta vastuoM kI jAti / ke sadasya nahIM haiN| kyoMki ... . . he (dhU )2 sA (a) - satya . sA (a) he (dhU) - asatya (2) saba agni rahita vastueM dhUma rahita vastue haiM kyoMki agnirahita vastuoM ke vargakA pratyeka. sadasya dhUmarahita vastuoM ke vartula meM samAviSTa hai arthAt agni rahita vastuaiM vyApya hai aura dhamarahita vastueM vyApaka haiM / ataH agni rahita vastu aura dhUmarahita vastu meM vyApti sambandha haiM kintu isake viparIta dhUmarahita aura agni rahita vastu meM vyApti sambandha nahIM banatA hai kyoMki dhUmarahita vastuyeM vyApya nahIM hai, isameM vyabhicAra ho sakatA hai kyoMki dhUmarahita vastuoM kI jAti ke sabhI sadasya agnirahita vastuoM kI jAti ke sadasya nahIM hai| he ( a) sA ( dha)-satya . sA ( dhU) he ( a) - asatya , yahAM prathama udAharaNa meM dhUma hetu hai aura agni sAdhya hai jabaki dUsare udAharaNa agni rahita' hetu hai aura 'dhUma rahita' sAdhya hai / (3) koI bhI dhUmayukta vastu agni rahita nahIM hai kyoMki dhUmayukta vastuoM kA vartula agni bItaH vastuoM ke vartula se pRthak hai ataH dhUmayukta aura agni rahita meM vyApti niSedha yA . avinAbhAva niSedha sambandha hai arthAt jahAM eka hogA vahAM dUsarA nahIM hai, jo dhUmayukta hai agni rahita nahIM ho sakatA aura jo agni rahita hai vaha dhUmayukta nahIM ho sakatA / For Personal & Private Use Only

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sAgaramala jaina he (dhU) 7 sA (7 a) - satya sA ( a) he (dhU) - satya he ( a) sA (dhU) - satya sA (dhU) he ( a)- satya arthAt niSedhAtmaka vyApti meM donoM hI rUpa satya hai / tarka ko vyAptigrahaNa kA sAdhana aura svataMtra pramANa kyoM mAne __ jaina tArkikoM ne tarka ko svataMtra pramANa isIlie mAnA thA ki tarka pramANa mAne binA vyApti jJAna kI pramANikatA sambhava nahIM hai| yadi hama anumAna ko pramANa mAnate haiM to hameM tarka ko bhI pramANa mAnanA hogA kyoMki anumAna ko pramANikatA vyApti jJAna kI pramANikatA para nirbhara hai aura vyAptijJAna kI pramANikatA svayaM usake grAhaka sAdhana tarka kI pramANikatA para nirbhara hogI / yadi vyApti kA nizcaya karane vAlA sAdhana tarka hI pramANa nahIM hai to vyApti jJAna bhI pramANika nahIM hogA aura phira uso vyApti sambandha ke jJAna para Azrita anumAna pramANa kaise hogA ! ataH tarka ko pramANa mAnanA Avazyaka hai / punazca yadi tarka ko pramANa nahIM mAnate haiM to hameM yaha mAnanA hogA ki vyApti-grahaNa tarka se itara anya kisI pramANa se hotA hai, kintu tarketara anya pramANa vyApti jJAna grAhaka nahIM ho sakate / sarvaprathama isa sambandha meM pratyakSa aura anumAna pramANa kI samIkSA karake dekheM ki kyA unase vyApti grahaNa sambhava hai| isa sambandha meM jaina tArkikoM kA uttara spaSTa hai ki pratyakSa aura anumAna pramANoM ke dvArA vyApti grahaNa sambhava nahIM hai| laukika pratyakSa arthAt aindrika pratyakSa se vyApti yA abinAbhAva sambandha kA nizcaya isalie nahIM ho sakatA kyoMki prathama to pratyakSa kA viSaya vizeSa hotA hai aura vizeSoM kI kitane hI udAharaNoM ke jJAna se sAmAnya kA jJAna sambhava nahIM hai| hama mohana, sohana Adi hajAroM lAkhoM manuSyoM ko maratA huA dekhakara bhI usake AdhAra para yaha dAvA nahIM kara sakate ki saba manuSya maraNazIla hai| dUsare viSayoM ke sabhI udAharaNoM ko jAna pAnA bhI sambhava nahIM hai| punaH pratyakSa vartamAna kAla ko hI viSaya banAtA haiM jabaki vyApti kA nizcaya to traikAlika jJAna ke binA sambhava nhiiN| bhUtakAla ke anekoM udAharaNoM kA pratyakSa bhI yaha gAranTI nahIM detA hai ki bhaviSya meM aisA hogA / bhUtakAla ke anekAneka (lagabhaga sabhI) manuSya mara gaye aura vartamAna meM aneka mara rahe haiM kintu isase hama yahA~ kaise kaha sakate hai ki bhaviSya kAla ke sabhI manuSya mareMge hii| ho sakatA hai ki bhaviSya meM koI aisI auSadhi nikala Ave ki manuSya amara ho jaave| pratyakSa ke viSaya sadaiva hI dezika aura kAlika tathya hote haiM, ataH usase sArvabhaumika aura sArvakAlika vyApti sambandha kA grahaNa nahIM ho sktaa| - pratyakSa athavA prekSaNa para AdhArita vyApti sthApana kI kaI vidhiyA~ haiM, jaise anvaya, vyatireka, bhUyo darzana, niyata sahacAra darzana, vyabhicAra adarzana aura sAmAnyalakSaNA pratyAsatti Adi / inameM se sAmAnyalakSaNA pratyAsatti ke atirikta anya koI bhI vidhi traikAlika vyApti sambandha ko grahaNa karane meM samartha nahIM hai / jahA~ taka sAmAnya lakSaNA pratyAsatti kA prazna hai use pratyakSAtmaka kahanA bhI kaThina hai| vaha mUlataH jaina darzana ke takeM ke pratyaya se bhinna nahIM hai, For Personal & Private Use Only

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jainadarzana meM tarkapramANa 71 kyoMki donoM kI mUla prakRti antaHprajJAtmaka hai, ve indriya jJAna nahIM apitu prAtibha jJAna hai| yaha sunizcita satya hai ki mAtra pratyakSa para AdhArita koI bhI vidhi kAlika vyApti sambandha yA avinAbhAva sambandha kA jJAna nahIM de sakatI hai jaba taka ki vaha tarka yA prAtibhajJAna kA sahArA nahIM letI hai / kyoMki anvaya, vyatireka aura sambhava hotA. tInoM kAloM sAmAnyataH vyApti sthApana meM anvaya aura vyatireka ko mahattvapUrNa mAnA jAtA hai / anvaya kA artha hai hetu aura sAdhya kA sabhI udAharaNoM meM sAtha pAyA jAnA / udAharaNArtha : jahAM jahAM dhuAM dekhA gayA usake sAtha Aga bhI dekhI gaI hai to hama dhuai aura Aga meM vyApti mAna lete hai, kintu anvaya ke AdhAra para vyAsa kI sthApanA sambhava nahIM hai| yadi do cIjeM sadaiva eka dUsare ke sAtha dekhI jAve to unameM vyApti ho yaha Avazyaka nahIM hai / anvaya ke AdhAra para vyApti mAnane meM sabase bar3I kaTanAI yaha hai ki anvaya ke sabhI dRSTAnta nahIM dekhe jA sakate haiM aura kevala ina kucha dRSTAntoM ke AdhAra para mpApti grahaNa sambhava nahIM hai| kevala vyaktireka ke AdhAra para vyApti kI sthApanA nahIM kI jA sakatI hai| anvaya aura vyatireka saMyukta rUpase bhI vyApti sthApana nahIM kara sakate haiN| yahAM ThIka hai ki anvaya aura vyatireka ke dRSTAntoM ke prekSaNa se vyApti kI dhAraNA puSTa hotI hai kintu ye kevala itanA sujhAva dete haiM ki ina do tathyoM ke bIca vyApti sambandha ho sakatA hai / inase pApti kA nizcaya yA siddhi nahIM hotI hai anvayavyatireka kI saMyukta vidhI tInoM hI sImita udAharaNoM kA pratyakSIkaraNa hai| ataH inake AdhAra para maikAlika vyApti kI sthApanA sambhava nahIM hai| meM aura tInoM loka meM jo kucha dhUma hai vaha saca agni yukta hai itanA vyApAra pratyakSa ke dvArA sambhava nahIM hai phira vaha pratyakSa cAhe anvaya rUpa ho yA vyatireka rUpa naiyAyikoM ne isa kaThinAI se bacane ke lie atireka-bhUbodarzana ko vyAdita sthApana kA AdhAra banAne kA prayAsa kiyA thaa| kiraNAvalI meM bhUyaH avalokana ko hI vyApti nizcaya ke prati kAraNabhUta urAva mAnA gayA hai| bhUyodarzana kA artha hai anyaya aura vyatireka ke dRSTAntoM kA bAra bAra avalokana krnaa| yaha ThIka hai ki anvaya aura vyatireka ke dRSTAntoM ke bAra bAra avalokana se vyApti hone ko dhAraNA kI puSTi hotI hai / kintu yaha bhUyo darzana yA bAra bAra avalokana prathamataH traikAlika nahIM ho sakatA hai ataH isase traikAlika vyApti jJAna kI sambhAvanA nahIM haiM / dUsare bhUyo darzana se upAdhi ke abhAva kA nizcaya nahIM ho sktaa| jahAM jahAM dhUma hotA hai vahAM vahAM Aga hotI hai, isa prakAra anvaya ke saikar3oM udAharaNa tathA jahAM jahAM agni nahIM hai vahAM vahAM dhUma nahIM hai isa prakAra vyatireka ke saikar3oM udAharaNa agni kA dhUma ke sAtha svAbhAvika va kAlika sambandha sucita nahIM kara sakate haiM dhana ke gIlepana kI upAdhi se dUSita hone ke kAraNa yaha aupAdhika sambandha hai, svAbhAvika nahIM sahacAra darzana svAbhA vika sambandha rUpa vyApti kA cAhe nizcaya kara bhI le, kintu aupAdhika sambandha rUpa vyApti kA nizcaya usake dvArA sambhava nahIM hai| gaMgeza ne isakI AlocanA meM milA hai ki sAdhya aura sahacAra kA bhUyo darzana kramika athavA sAmUhika rUpa se vyApti jJAna kA kAraNa nahIM hai| raghunAtha ziromaNi gadAdhara bhaTTAcArya, vizvanAtha, annam bhaTTa tathA nIlakaMTha ne eka mata se bhUyo darzanako vyAptigrAhaka pramANa nahIM mAnA hai| zrIdhara ke anusAra vyApti kA nizcaya pratipakSa zaMkA rahita antima pratyakSa se hotA hai, jisameM use sahabhAva viSayaka pratyakSa se utpanna For Personal & Private Use Only "

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716 sAgaramala jaina hose vAle saMskAra kI sahAyatA bhI apekSita rahatI hai kintu pratyakSa ke dvArA vyabhicAra zakAoM kA pUrNataH nirmUlana na hone ke kAraNa yaha mata bhI yukti saMgata nahIM hai / jayataM bhaTUTa ne niyamita sahacAra darzana ko hI vyApti nizcaya kA kAraNabhUta upAya mAnA hai kintu yaha mata isalie samIcIna nahIM hai ki niyata sahacAra darzana kevala atIta aura vartamAna para AdhArita hai kintu usakI kyA gAraMTI hai ki yaha sambandha bhaviSya ke lie bhI tathA dezAntara aura kAlAntara meM bhI kAryakArI siddha hogA / isa zaMkA kA nirasana karane ke lie sahacAra niyama kSamatAzola nahIM hai / isa prakAra prekSaNa yA indriya-pratyakSa para AdhArita koI bhI vidhi vyApti sthApana meM samartha nahIM hai / anumAna se bhI vyApti jJAna sambhava nahI hai kyoMki prathama to anumAna kI vaidhatA to svayaM hI vyApti sambandha ke jJAna kI vaidhatA para nirbhara hai| yadi hamArA vyApti sambandha kA jJAna pramANika nahIM haiM to anumAna to pramANika ho hI nahIM sakatA / . anumAna ko vyApti jJAna kA AdhAra mAnane meM mukhya kaThinAI yaha hai ki jaba taka vyApti jJAna na ho jAya . anumAna kI kalpanA hI nahIM ho sktii| yadi anumAna svayaM hI apanI vyApti kA grAhaka hai to hama AtmAzraya doSa se baca nahIM sakate / isase bhinna yadi hama yaha mAne ki eka anumAna kI vyApti kA grahaNa dUsare anumAna se hogA to aisI sthiti meM . eka anumAna kI vyApti ke grahaNa ke lie dUsare anumAna kI aura dUsare anumAna kI vyApti ke lie tIsare anumAna kI aura tIsare anumAna kI vyApti ke lie cauthe anumAna kI AvazyakatA hogI aura isa zRGkhalA kA kahIM anta nahIM hogA arthAt anavasthA doSa kA prasaMga utpanna hogaa| isa prakAra hama. dekhate haiM ki na to pratyakSa se, na anumAna se hI vyApti kA grahaNa ho sakatA hai / yadyapi kucha vicArakoM ne ina kaThinAIyoM ko jAnakara vyApti grahaNa ke anya upAya bhI sujhAye haiM / ina upAyoM meM eka anya upAya nirvikalpa pratyakSa ke pazcAt hone vAle vikalpa jJAna ko vyApti grahaNa kA AdhAra mAnatA hai / yaha sahI hai ki nirvikalpa pratyakSa avicAraka hone se vyApti kA grahaNa nahIM kara sakatA kintu usa para AdhArita vikalpa vyApti. kA. grahaNa karatA hai| lekina yadi nirvikalpa pratyakSa ke dvArA gRhIta. viSaya taka hI usa vikalpa kI pravRti hai to bhI usase vyApti jJAna sambhava nahIM hai / yadi vaha vikalpa nirvikalpa pratyakSa kI apekSA nahIM rakhatA hai aura usakA viSaya upase vyApaka ho sakatA hai to nizcaya hI usameM vyApti grahaNa mAnA jA sakatA hai / * yadi hama usa vikalpa ko pramANa mAnate haiM to hameM use pratyakSa aura anumAna se alaga pramANa mAnanA hogA aura aisI sthiti meM usakA svarUpa vahI hogA jise jaina dArzanika tarka pramANa kahate haiM / yadi hama usa vikalpa jJAna ko pramANa nahIM mAnate haiM to vyApti prAmANika nahIM hogii| aprAmANika jJAna se cAhe yathArtha vyApti prApta bhI ho jAve kintu use pramANa nahIM mAna sakate / yaha ThIka aisA hI hogA jaise ki asatya AdhAra vAkya se satya niSkarSa prApta karanA / isIlie jaina dAzanikoM ne vyA meM ise hiMjaDe se santAna utpanna karane kI AzA karane ke samAna mAnA hai / vaizeSikoM ne pratyakSa ke phala svarUpa honevAle UhApoha ko vyApti grahaNa kA sAdhana mAnA hai| yadi isa ahApoha kA viSaya mAtra pratyakSa jJAna athavA smRti rahatI hai to phira usameM bhI koI For Personal & Private Use Only

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jainadarzana meM tarkapramANa 73 viziSTatA nahIM rahatI hai kyoMki usakA viSaya pratyakSa jitanA sImita rahatA hai| yadi isa UhApoha kA viSaya pratyakSa se vyApaka haiM, to use AnA i. viziSTatA ke kAraNa eka anya pramANa hI mAnanA hogA aura yahAM vaha jaina darzana ke tarka pramANa se bhinna nahIM kahA jA skegaa| nyAya dArzanikoM ne tarka sahakRta bhUyodarzana ko vyAptigrAhaka sAdhana mAnA hai / vAcaspati mizra ne nyAya vArtika tAtparya TIkA meM ise spaSTa kiyA hai ki akele pratyakSa se vyApti kA grahaNa nahIM hotA apitu tarka sahita pratyakSa se vyApti kA grahaNa hotA hai, kyoMki vyApti upAdhivihIna svAbhAvika sambandha hai / cUki bhUyodarzana yA pratyakSa se saphala upAdhiyoM kA unmUlana sambhava nahIM hai, ataH isa hetu eka navIna upakaraNa kI AvazyakatA hogI aura vaha upakaraNa tarka hai| kintu yadi akelA pratyakSa vyApti grahaNa meM samartha nahIM hai to aisI sthiti meM vyApti kA antima sAdhana tarka ko hI mAnanA hogA / yadyapi yaha sahI hai ki tarka pratyakSa ke anubhavoM ko sAdhaka avazya banAtA hai kintu vyApti kA grahaNa pratyakSa se nahIM hokara tarka se hI hotA hai| isalie tarka ke mahattva ko svIkAra karanA hogaa| tarka ko pramANa kI koTi meM svI. kAra na kara usakI mahattA ko asvIkAra karanA, kRtaghnatA hI hogI / isIlie AcArya hemacandra ne vyaMgya karate hameM kahA thA ki yaha to tapasvI ke yaza ko samApta karane jaisA hI hai| ___ jahAM taka isa bAta kA prazna hai ki tarka pratyakSa kI sahAyatA se hI vyApti kA grahaNa karatA hai, to jaina dArzanikoM kA isase koI virodha nahIM hai| unhoMne tarka kI paribhASA meM hI isa bAta ko svIkAra kara liyA hai ki pratyakSa Adi ke nimitta se tarka kI pravRtti honI hai| yaha bhI sahI hai ki pratyeka paravartI pramANa ko apane pUrvavartI pramANa kI sahAyatA prApta hotI hai kintu isase usa pramANa ko svatantratA para koI bAdhA nahIM hotii| anumAna ke lie bhI pratyakSa aura vyApti sambandha kI apekSA hotI hai, kintu isase usake svataMtra pramANa hone meM koI bAdhA nahIM aatii| jena dArzanikoM kI vizeSatA yaha hai ki ve tarka ko kevala zaMkAnirvataka hI nahIM, apitu jJAnapradAna karane vAlA bhI mAnate haiN| ataH vaha svataMtra pramANa hai| jaina darzana aura nyAya darzana meM tarka kI mahattA ko lekara mAtra vivAda :itanA hI hai ki jahAM nyAya darzana tarka kA kArya niSedhAtmaka mAnatA hai vahAM jaina darzana ne tarka kA vidhAyaka kArya bhI svIkAra kiyA hai| . pAzcAtya nigamanAtmaka nyAya yukti meM pramANika niSkarSa kI prApti ke lie kama se kama eka AdhAra vAkya kA sAmAnya honA Avazyaka hai, kintu aise sAmAnya vAkya kI, jo ki do tathyoM ke bIca sthita kArya kAraNa sambandha para AdhArita hotA hai, kI sthApanA kauna kare ? isake lie usa AgamanAtmaka tarkazAstra kA vikAsa huA jo ki aindrika anubhavoM para AdhArita thA kintu aindrika anubhavavAda (pratyakSavAda ) ora usI mittI para sthita mila kI anvaya vyatireka Adi ko pAMco Agamanika vidhiyAM bho nirvivAda rUpa se kAryakaraNa sambandha para AdhArita sAmAnya vAkya kI sthApanA meM asaphala hI rahI hai| zrI koina evaM zrI negela apanI pustaka Logic and Scientific Method meM mila kI AgamanAtmaka yuktiyoM kI akSamatA ko spaSTa kurate hue likhate haiM - The canons of experimental inquiry are not therefore capable of demonstrating any casual laws. The experimental me. For Personal & Private Use Only

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sAgaramala jaina thods are neither methods of proof nor methods of discovery. (p.266-67) vastutaH koI bhI anubhavAtmaka paddhati jo nirIkSaga yA prayoga para AdhArita hogI eka adhika yuktisaMgata prAkkalpanA se adhika kucha nahIM pradAna kara sakatI hai| hama to anubhavavAda kI isa akSamatA ko bahuta pahile hI prakaTa kara cukA thA, ataH pAzcAtya tarka zAstra meM AgamanAtmaka kudAna Inductive Leap kI jo samasyA abhI bhI banI huI hai use bhI jaina darzana ke isa tarka pramANa kI antaHprajJAtmaka paddhati ke Aloka meM sulajhAne kA eka prayAsa avazya kiyA jA sakatA hai| vastutaH Agamana ke kSetra meM vizeSa meM sAmAnya kI ora jAne ke lie jisa AgamanAtmaka kudAna kI AvazyakatA hoto hai, tarka usI kA pratIka hai| vaha vizeSa sAmanya ke bIca kI khAI ke lie eka pula kA kAma karatA hai, jisake mAdhyama se hama pratyazca se vyApti jJAna kI ora tathA vizeSa se sAmAnya kI ora bar3ha sakate haiN| For Personal & Private Use Only

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zrI AnaMdaghana racita saMskRta-stavana kumArapAla desAI vikramanI sattaramI sadInA uttarArdhamAM thayelA zrI AnaMdaghanajInAM janI gujarAto bhASAmAM lakhAyelAM stavano ane pado maLe che. UMDu zAstrajJAna ane jaina-siddhAMta vizenI mArmika samajane kAraNe emanAM stavano jainasamAjamAM sAro evo Adara pAmyAM che, jyAre padomAM virahI bhakta ke alakhano nAda jagAvatA marmo saMtanu darzana thAya che. yoga ane adhyAtmanAM UDANano gahana sparza karAvatAM AnaMdaghanajInAM pado AmajanatAmAM khUba jAgItA che. stavano ane pado uparAMta zrIAnaMdaghanajIe saMskRta bhASAmAM racelu eka stavana maLI Ave che. A 'siddha caturvizatikA' stavanano UDIne AMkhe vaLage tevI vizeSatA e enI anu- - prAsa pradhAnatA che. Ano raciyatA satata prAsAnuprAsa meLave che ane e dvArA siddha puruSomAM zeno zeno abhAva hoya che, te darzAbe che. kyAreka prAsanI pradhAnatAne kAraNe. racanA binajarUrI lAMbI, kaDhaMgI athavA to arthanA meLa vagaranI lAge che. A stavana para zrI zaMkarAcAryaracita nirvANadazaka (10 loka) ane nirvANaSaTka (6. praloka) nI 'chAyA joI zakAya che. e bane vedAMta stotranA zabdono prabhAva A 'siddhacaturvizatikA'mAM Thera Thera dekhAya che. paraMtu e noMdhathu joIe ke 'nirvANadazaka' ane 'nirvANaSaTka' e bane racanAo prauDha lAge che ane vedAMtanu spaSTa ane Abehuba pratibiMba jhIle che. jyAre 'siddhacaturviMzatikA' e pelI bane kRtio karatAM nabaLI racanA lAge che. saMpradAyanI dRSTie A racanAmAM vedAMtanA siddhAMtanu sIdhesIdhu prasibiMba jhIlaq yogya lAgyu nahi hoya. _ 'siddhacaturvizatikA' nI hastaprata zrI lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmandira nA zrIpuNyavijayajI saMgrahamAMthI prApta thaI che. eno prata kramAMka 13996 / 2 che. pratanI sthiti zreSTha che ane eno lekhana saMvata 1718 che. A pratanA pAMcamA patra para 25 pada dharAvatuM AnaMdaghana racita saMskRta stavana male che. paraMtu A 'siddhacaturvi zatikA',lakhanAra lahiyo saMskRta bhASA para jarUrI kAbu gharAvato na hovAthI eNe Thera Thera bhUlo karI che. ahIM mUla stavanamA e bhUlo sudhAravAno prayatna karyo che paNa temAM pUrI saphalatA maLI che ema nathI. eno azuddha pATha TippaNa tarIke Apyo che. zakya teTalAM padyono gujarAtI anuvAda paNa Apyo che...... siddhacaturvizatikA // // praNamya sphurat-svarNazailaprabhAvaM prabhApUra dUrIkRtadhvAntabhAvam / yuga dozvaraM labdhavizvasvarUpaM stune kizca nAha' susiddhasvarUpam // 1 // .. na pANarna pAdo na mauline vaktraM na vakSo' na zrotre na kauna kaNThaH / na cAyurna pAyurna kAyaH kaSAyo bhaje taM prasiddhaM sadA zuddhasiddham // 2 // na khedo na vedo na sekaH pravego na kundaM na tundaM na bAhuna coruH / .. na jaMghe na pArve na cAMsau na mAMsaM bhaje taM prasiddhaM sadA zuddhasiddham // 3 // 1 kiMcItAha 2 0dhaM 3 vaktre 4 0 5 0dha 6 cAMso 7 naM 8 . 9010 0dhaM (A rote mULamAM badhe 'ddha' ne badale 'dha' che te samajI leve). For Personal & Private Use Only

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kumArapAla desAI na roSo na doSo na zoSo na poSo na rAgo na yAgo" na tAgo na cAmaH / na yAnaM na pAnaM na dAnaM na lAbho" bhaje taM prasiddhaM sadA zuddhasiddham // 4 // na yantraM na tantraM na mantraM kalatraM na mitraM na citra na vastraM na zastram / na pAtraM na nAtraM na yAtrA na mAtrA bhaje taM prasiddhaM sadA zuddhasiddham // 5 // na tApo na zApo na jApo na lApo na pApaM na puNyaM na guNyaM hiraNyam / na kAlaH karAlo na bhAlaM vizAlaM bhaje taM prasiddhaM sadA zuddhasiddham // 6 // --- anaGgo na raGgo na bhaGgo na caGgo na caturaGgaH kuraGgo vihaGgaH / . na zANirna vANI na veNirna veNo bhaje taM prasiddhaM sadA zuddhasiddham // 7 // . na Rddhirna vRddhirna hAnirna khAno na kezo na vezo" na nAzo na pAzaH" / na nAbhiH" sa "nAbhirna sAraMganAbhirbhaje" taM prasiddhaM sadA zuddhasiddham // 8 // .. na hAsya na lAsyaM na bhAsyaM na dAsyaM na bhItirna rItirna gItirna hotiH / .' na bhogo na rAgo viyoga: prayogo bhaje taM prasiddha sadA zuddhasiddham // 9 // na lobhaH sasaMbho na dambho na cAmbho" na moho na roho na droho" na vohaH / - apAyAH sahAyA na mAyA na kAyA bhaje taM prasiddhaM sadA zuddhasiddham // 10 // na mAlA na zAlA na dolA na lolo na pIto na bhrAtA na mAtA pitA na / na zayyAticaryA na padmA na padma bhaje taM prasiddhaM sadA zuddhasiddham // 11 // na sainyaM na dainyaM na hAraH prahAro na sUtraM na mUtra na jagdhiH " purISam / na raktaM na bhaktaM na dharmo" na naktaM bhaje taM prasiddhaM sadA zuddhasiddham // 12 // na- nAgo na hi candanAdyaGgarAgo" na kAmo na kasmiMzcanApi praNAmaH / na mAdo na vAdo na sAdaH prasAdo bhaje taM prasiddhaM sadA zuddhasiddham // 13 // na velApavelA na khelA na helA na phelA na velA vipattirna pattiH / na dantA" na yantA rathA no" na damto bhaje taM prasiddha sadA zuddhasiddham // 14 // na kUpo na bhUpo na yUpo na rUpo na soM na darpaH pravINA na vINA / na zUlaM na tUlaM na mUlaM na pUlaM bhaje taM prasiddhaM sadA zuddhasiddham // 15 // na nidrA na mudrA na putro na pautro na bandhurna zatrurna sArine mArI / kaphArtirna vAto na pittaM na vittaM bhaje taM prasiddhaM sadA zuddhasiddham // 16 // 11 yogo 12 lAbhaM 13 dezo 14 pAsaH 15 nAbhIH 17 bhiH bhaje 18 hoto 19 viyoga 20 cAbho 21 doho 22 lohaH 23 na pitA 94 hAraM 25 jagdhI 26 ..ghasto 27 mahiM 28 00 29 .10 30 ca 31 daMtA (evI rIte anyatra paNa anunAsikane badale anusvAra) 32 rathAnA 33 mudrA 34 pItta 35 cita For Personal & Private Use Only

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jainadarzana meM tarkapramANa na kaNThI na poTho na yaSTirna muSTirna vaMzo na daMzo na gaNDaH pragaNDaH / na meSo na veSo na sUrya na kUpaM bhaje taM prasiddhaM sadA zuddhasiddham // 17 // mRSA no" tRSA no bubhukSA na ziSyA na vighnotsavAmI na daNDaH pracaNDaH / na cUDAna cUDAmaNirnaiva pIDA bhaje taM prasiddhaM sadA zuddhasiddham // 18 // na zIto na pauto na tikto kaTunoM kaSAyo na cAmlo na tigmaH / mRdurna kaThoro na rogo na gulmaH zriye zrIjinendro natendro jitendraH // 19 // na durgandhako no sugandhirna kRSNo na nIlaH salIlo na babhruna dabhraH / na dIrtho na hUsvo na pono na dInaH zriye zrIjirendro natendro nitendraH" // 20 // na tuGgo na nIco na kubjo vizAlo na sAndro na mandro na jIrNo navonaH / na dUraM sanIDo na pUrNo na cAntyaH zriye zrIjinendro natendro jitendraH // 21 // na mattaH pramattirna lolo na golo na savyo'pasavyo na guptaH45 prakAzaH / RjunoM na vakro na vRddho na bAlaH zriye zrIjinendro natendro jitendraH // 22 // 40 bAhyA'bAhya karmasaMbaMdhato'mI bhAvA" jIve'nekazaH saMbhavanti / karmAbhAvAttanniSedhena" siddhe ramyaM kiJciduktaM satattvam // 23 // vIryasyopaccharmaNo darzanasya jJAnasyoccairnityamAnyaM tameva / vyaktIbhUtaM karmaNo viyogAddhatte yasta" siddhamIDe prazastam // 24 // iti kimapi ca tatsvarUpaH taptaH pragaTa tabhaGgyA nivezitaH" siddhaH / AnandaghanodayarAjatejasA prabhavatu jJAnamayo hita: susiddhaH // 25 // 'e vRtta varNya cha / / iti siddhacaturviMzatikA saMpUrNamitA" zrIAnandaghanakRtA" / - siddhacaturviMzatikA (siddhacovIzI) (ghaNe sthaLe pATha bhraSTa che. vaLI anuprAsanA atirekane lIdhe ghaNA zlAkono artha vaiziSTaya vinAno ke asaMgata paNa che. zakya teTalAM padyono anuvAda nIce Apyo che:) 1. meru parvata jevA sphuratA prabhAvavALA, tejanA pUrathI aMdhakAranA astitvane dUra karanAra, jemaNe vizvasvarUpa meLavyuM che tevA yugAraMmanA prabhu (AdIzvara)ne namAne haM susiddhanA svarUpanI kAMIkaM stuti karu chu. 36 mRSAno 37 dUDA 38 tIkto 39 tIgmaH 40 vitendraH 41 vitendraH 42 zAMdro 43 vitendraH 44 savyopasamyo 45 gupta 46 vitendraH 47 .. abAhyaH 48 0dhi0 49 bhAvAM 50 jIvenekazaH 51 ttanniSedhena 52 karmaNA 53 viprayogA dhatte 54 astaM 55 na 56 0si0 57 pachInI paMkitamA 58 0hita. 59 susidhdhaH 60 0mI0 61 0kRtaH For Personal & Private Use Only

Page #204
sAgaramala jaina 2. (jene) hAtha nathI, paga nathI, mastaka nathI, mukha nathI, chAtI nathI, be kAna nathI, be karNa nathI, kaMTha nathI, AyuSya nathI, gudA nathI, kAyA ke kaSAya nathI tevA prasiddha, sadA zuddha evA siddhane bhaju chu. 3. [jene] kheda nathI, veda natho, snAna (?) nathI, prakRSTa vega nathI, kunda (1) nathI, phAMda nathI, bAhu nathI ke nathI sAyaLa, jaMghA nathI, paDakhAM nathI, khabhA nathI, mAMsa nathI te prasiddha, sadA zuddha evA siddhane bhaju chu . 4.[jene] roSa nathI, hoSa nathI zoSa (sukAvApaNu) nathI, puSTi nathI, rAga nathI, yAga (yajJa) nathI, tAga nathI, pApa nathI, vAhana nathI, pIvApaNuM nathI, dAna nathI, lAbha nathI te... 5. [jene] yaMtra nathI, taMtra nathI, mantra ke patnI nathI, mitra nathI, citra nathI, vastra nathI, zastra nathI, pAtra nathI, nAtra (?) nathI, yAtrA nathI, mAtrA nathI te...... 6. [jene] tApa nathI, za pa nathI, jApa nathI, bolavApaNuM nathI, pApa nathI, puNya nathI, guNya (?) nathI, sonuM nathI, karAla kALa nathI, vizALa kapALa nathI te... 7. [jene] aMga nathI, raMga nathI, bhAMgavApaNuM nathI, caMga (1) nathI, sundara (?) ghoDo nathI, haraNa (ke) paMkhI [nathI], zANa (dhAra kADhavAno paththara?) nathI, vANI nathI, veNi nathI, kezapAza nathI te... 8. [jene] Rddhi nathI, vRddhi nathI, hAni nathI, khANI (?) nathI, vALa nathI, veSa nathI, nAza nathI, pAza nathI, nAbhi nathI.............te..... 9. [jene] hAsya nathI, lAspa (nRtya) nathI, bhAspa (?) nathI, dAsaraNuM nathI, bhaya nathI, zailI nathI. gIta nathI, hoti (1) nathI, bhoga nathI, rAga nathI, viyoga natho, prayoga nathI, te... 10 [jene lobha natho....1, daMbha natho, jaLa (1) nathI, moha nathI, caDavApaNaM nathI, droha nathI ke Uha (tarkavitarka) nathI, nAza [ke] sahAyako nathI, mAyA nathI, kAyA nathI te... 11. [jene] mALA nathI, oraDo nathI, hiMDoLo nathI, lolA (1) nathI, pIta (1) nathI, bhAI nathI, mAtA nathI, pitA nathI, zayyA nathI, ati caryA (pharavAnu) nathI, lakSmI nathI, kamaLa nathI te... 12. [jene] sainya nathI, dainya nathI, hAra natho, prahAra nathI, sUtra nathI, mUtra nathI, khAvApaNu nathI, viSTA nathI, lohI nathI, bhakta (bhAta ke bhAtuM ) nathI, garamI nathI, rAtrI nathI te... 13. [jene] nAga (hAtho ?) nathI, caMdana vagere aMgalepana nathI, kAma nathI, koIne praNAma (karavApa) nathI, mada nathI, vAda nathI, besojavApaNuM nathI, prasannatA nathI te..... 14.[jene] veLA-kaveLA nathI, krIDA nathI, lIlA nathI, (khAtA vadhelu) elu anna nathI, velA (1) nathI, vipatti nathI, patti (pagapALo senika?) nathI, dAMta nathI, sArathi nathI, ratho nathI, danta (?) nathI te.... - 15. [jene] kUvo nathI, rAjA nathI, yUpa (= yajJa pazune bAMdhavAno yAMbhalo) natho, rUpaH (1) nathI, sApa nathI, abhimAna nathI, pravINa vINA nathI, zUla nathI, rU nathI, mULa nathI, paLo nathI te... 16. [jene] nidrA nathI, mudrA (1) nathI, putra nathI, baMdhu nathI, zatru nathI, sAri (zataraMjano pAso 1) nathI, rogacAlo (1) nathI, kaphanI pIDA nathI, vAyu nathI. pitta nathI te....... For Personal & Private Use Only

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jainadarzana meM tarkapramANa 17. [jene] kaMThI na thI, pIThI (pIThikA beThaka?) nathI, lAkaDI nathI, mUThI nathI, vaMza nathI, deza nathI, gAla nathI, pragaNDa (kA gIthI khabhA sudhemo bAhu) nathI, meSa (gheTu') nathI, veSa nathI, sUpaDu nathI, kUrpa (bhavAM o vacceno bhAga) nathI te....... 18. [jene] jaThANu nathI, tarasa nathI, bhUkha nathI, ziSyo nathI, vighna ke utsava (1) nathI, pracaMDa daMDa nathI, coTalI nathA, mastakamaNi nathI, pIDA ya nrth| te... 19. [je] ThaMDo nathI, pILo nathI, tIkho nathA, kaDavo natho, tUro nathI, khATo nathI, tIkSNa nathI, mRdu nathI, kaThora nathI, roga (2) nathI, guma (gAMTha) nathI, jene indra namyo che tevA tathA indriyone jItanAra zrI jinendra lakSmI mATe ho. 20. [je] durgaMdhavALo nathI, sugaMdho nathI, kALA nathI, nIlo nathI, lIlAvALo nartha, piMgaLo nathI, nAno nathI, lAMbo na thI, TU ko nathI, jADo nayI, dIna nathI, jene indra nampo che, jeNe indriyo jItI che te zrI jinendra lakSmI mATe ho. 21. nahi UMco, nahi nIco, nahi kavaDo, na vizALa, na bhIno, nahi dhImo, nahi jano, nahi navo, na dara, na nIco ('sanIDone' badale 'na nIco' pATha kalpIe to), na pUrNa, na cheDe rahelo, jene indra namyo che tevo...... (AgaLa mujaba) ___22. nahi matta, nahi pramatta , na cavaLa, na goLa, na DAco [ke jamaNo, na chUpo [ke] pragaTa, na sIdho, na vAMko, na gharaDo, na bALa...... 23 bAhya ane AMtarika karmanA saMbaMdhatho te (upara kahelI) vastuo jIva viSe aneka prakAre saMbhave che. karmanA abhAvatho te (vastuo)nA niSedhane lIdhe thiyelA] siddha aMge tattvavALu kAMIka ramaNIya ane namavA lAyaka kA che. . 24. je karmanA khapavAne kAraNe vIrya nA, pragaTa thatA AnaMdanA, darzanaga [ane] jJAnanA vyakta thatA nitya evA ucca Anantya (bIjA caraNamAM nityamAnyaM tameva' ne sthAne 'nityamAnantyameva' pATha letAM) ne dhAraNa kare che te prazaMsA pAmelA siddhane pUju chu. - 25. Ama koIka apUrva ane sat svarUpa ('tatsvarUpaH' ne badale 'satsvarUpaH' pATha letAM), tapta (1), pragaTano bhagItho goThavAyelA (1) jJAnamaya, hitakAraka ane sArI siddhivALA siddha AnaMdaghananA udayanA zreSTha tejathI (?) prabhAvavAn banI raho. A [chellu padya (vRtta) rada karavA jevU che. Ama Anandaghane racelI siddho vizenI covIzI pUro thaI. For Personal & Private Use Only

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gajathaMbha (hastirogacikitsA) saMpAdaka-lakSmaNabhAI bhojaka [prati paricaya : lAlabhAI dalAtabhAI vidyAmandira rajI0117 (suucii04551)| kula patra 14 / citrapatra 10 / citrasaMkhyA 11 / le0 saM0 1747 / guTakAnA traTaka patro che. patrAMka nathI. navo patrAMka 1 thI 14 karyo che paraMtu vacamAMthI keTalAM patrI gayAM che te nakkI karI zakAya tema nathI / patra 13 muM ardha phATeluM che tathA graMtha apUrNa cha / AnaMda kRta 'kokasAra saMpUrNa thayA pachI gajathaMbha prAraMbha thAya cha / "iti zrI kokasAra sAsatra rasika saMpUrNa sama patA saMvata 1747 mAha suda-1 maMgalavAra pAthI likhataM gusAI dayAlagira paThanArathe AtamA // zubhaM bhavatu // 1 // "] F. 1 / sIdhi zrIgaNezAya namaH / / atha gajathaMbha likhyate / atha sItajura kIma jAnIje tenI kasI pArISyA / uMghe bhara kAMpe tehano vicAra / kAMpa ughe sotajvara ara romana UbhA hoya / daMtaja dhavalA kuMbhastha moTA ehavaha bAra karo mati koya // oSada liSataM / kAMkanabelo paMcAMga sera 1 / gulabe larasa sera savA 1 / bhara bhorIgaMnIke pAta baca soMcala so......... . R. 2 rA kesa geMDAro Saga guDIro lughaDo pAno mAhe kokekaDo gaMdhaka etanA bAnAkI dhuno doje bhalo hoya sahI / atha marIcajura hAthIne Aveto hoya tanorI oSada uMgho hoI rahe pASe pare AdhI lIda Adho pAnI apaca hoya dama ghanI kare taba marIcajura jAnaje / tanIrI oSada / moraca pe07 / methI pe07 / karAyato pe07 / sanakAphU pe07 / UnA pAnIme loyo kara dIje dina 7 / bhalo hoya / ___ anI tAva thakI hAthIrA dAMta phATe jAya / anI roga thakI phepharo badha / anI [roga] thakI kAna bahara Upaje / anI [roga] thako AMkhe paDala paDe / ano roga thakI bAya sAje / hAtho kadho madene bhAvato hoye to mada kAMdhe mArato hoya ara hAtho juvAna hoya tanoro jatana karAvaje nahIM to hAthIne marana Upaje / anI roga thakI pitabikAra UAje / anIroga thokI hAthIrA nakha phATe pagArA / anI roga thako dhujanabAya Upaje / eraMDI tela se05 / kuraMjatela pe05 / bIsa-khAparo For Personal & Private Use Only

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gajathaMbha tela pe05 / kevacarA phula pe0 5 / mIDhApAtIko rasa pe05| motha pe05 / kalAlako rasa pe05 / kIrAyato pe05 / dahIsu khavAvaje pe0 5 / sarva roga jAya dIna 20 / bhalo hoy| hAthIrA nakhA pagAkA tapata hoya AMkhe tapata hoya kAche tapata hoya tanorI oSada / daho, jIro, borAlI, dADamarA kulyA, tIjAro , jAyarI kupala, nAgarabeDarA pAna e oSada samabhAga lIje, loyo karene dona prata dIje dIna 7 paIsA 2re mAjane dIje, ekaso cobIsa 124 loyA doje, bhalo hoya / ____ hAthIre karnamUla hoye tanIrI oSada / sIvalIgI 140 bhAMgaro pe03| kAlo dhaturAro rasa mAhe savAbaje prabhAte madaphUla mAhe golI bAMdhaje golI dIje dIna 21 // hAthIrI dhArana bidha / kalhArarI kuco doje vajana pai010 tI(dA)na aikaso sATha bhalo hoya 160 / ___ hAthoMrI AMkhAM bAya chAI hoya tanorI oSada / sovanaphUlI jAyarA phUla thAharA phUla poyAbAsIko phUla kAco sAkhAholIrA phUla pAna nAgarabelakA goThI eraMDarA pAna sarparI kAMcalI khaparyo bAsI amosu aMjana kIje hAthIrI bAya jAya bAra 233 / F. 3 hAthIhe sIdhajura Ave tanorI oSada / dhaturAkA phUla pe05| kacanArarA phUla pe05| agathyArA phUla pe05| karanIkA phUla pe05 / AvalarA phUla pe05| motha pe05| mor3hAyAtI pe05| kA ThIkaMthAra pe05| bAyakuMbhA pe01| pIpalAmUla pe05| e oSada sarva ekhaTA kare ne nega uDarA rasaguM loyo kara dIje pramAna pe03 dIje dIna 21, samAdha hoya / - hAthIrI AMkhamAhe phUlo paryo hoya tanIrI oSada / gadhaDAro dAMta khapayoM saMpa ItarI okhada ghasa bAsI thukasu AMkha Ajaje, dona 21 samAdha hoya / hAthIrA dAMta vadhatA na hoya tanIrI oSada / araDuso negaDa dhamAso dhAvaDIphUla kuMmAraro pATho rAyasena kA pAna begana nIMbarA pAna bakAItarA pAna jAyarA pAna kacanArarA pAna pANI mAheko kAMjo sarasu alapta ItarI oSadarI pIDa bAMdhaje, dIna 227 me dAMta badhe / .hAthIrI AMkhe paDala pare tanarI oSada / suramo halada kAyaphala cInI kapura IlAyaco bAbacI morI khaparyo e oSada jAvela tela mAhe aMjana kIje, dona 14 samAdha hoya / saM. 11 For Personal & Private Use Only

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saMpAdaka lakSmaNabhAI bhojaka ... hArthIhe reca hoya tanorI oSada / araDuso sera 1 kodarA sera 2 muDIkalAla sera 1 kabalakhoparI pe0 5 melA karena dahIsu dIje, dIvasa 21 samAdha hoya / hAthIhe phera Ave tanIrI oSada / bhamarIko gAra pe05 ala sakA phUla pe05 kramAlArA bIja pe02 jokA ATA mAhe loyo dIje pramAna pe04 bhara doje, dIna 21 samAdha hoya / hAthIhe jaharabAja bhelA hoya tanIrI oSada / syAlaro mAtho UTaro mAthA dhaturAkA bIja kara tela kADhaje goraSamuDo... F.4 tela kADhaje mIDhAsIgI somalakhara javakhAra kaNayedyAbAbhanI madhu (:) sarva oSadako tela kADhaje sohAgI mAhe khavAvaje dona 21, pramAna pe02 bhara dIje, samAdha hoya / hAthIne adbhutajura kIma jAnaje / Idine viSe tapata adhIkAra hoya magna svarUpa mutra paDe ne chera ghaNo pana thoro thoro mutre pana prAna jAya evo mutra jvAlA tapata hoya te adbhutajura jAnIje / mutratA paga AgalA pAchalA dhuje AMkhe pANI ghaNo jare te adbhutajura kahIje / tehano bicAra oSada / zloka adbhUtA jvarA prajalaMte madhye mUlaM chIchIcherataM aMjaratAM anara Idri agni urauraMtasyahe // . hAthIrA dAta pAravArI bidha dhunI / somalakhAra saMkhyokhAra suranakhAra socalakhAra sodhokhAra sovalIMgIro rasa bIjAbola kAtho gAyakA mutrasu lagAvaje dIna 21 dAta pare / hAthIhe najara DAkana tanIrI dhunI / bhaDasurAkI viSTA tanIrI dhunI dIje dIna 3, samAdha hoya / . ___hAthokI Idri sojo caDhe tanIrI oSada dhunI dIje / gAyakA sIgarI jaDa tanokI dhuno dIje dIna 3, samAdha hoye / Idihe dhunI dIje sojoutare / ___ hA he page DorU hoya tanorI oSada / sauMdura mIraca sahata sulagAvaje dIna 21, bhalo hoya / hAthIrI dhAranA sukharI tanIrI oSada / kaDavArA pAna sera 1 nAsarI chAla sera 1 motha sera 1 dahImAhe dIje, pramAna pe05, dIvasa 8, samAdha hoya / hAthIre mAthe tapata hoya tanIrI oSada / eraMDIrA pAna sera 1 baDabelA sera1 bakAyanarA pAna sera 1 pAnI bAsIsu peTa dIje, pe03 dIje, dIna 21 tapata jAya / For Personal & Private Use Only

Page #209
gjkhm hAthI ne DAkana sAkana najara tanIrI oSada dhunI / ghoDArA nakha kutarAko mAtho naramAthArA hADa sarba melA karena dhunI dIje, bhalo hoya / hAthIhe anIrAga thakI.... F.5 1 motha pe0 10 dhaturakA pAna sera 1 phuladAru sera 2 tanIme dIje, pramAna pe04 doje, dIna 21samAdha hoya / hAthIhe UnAle dahI bhAta dIje, pramAna sera 5, dIna prata dIje sItalAI hoya / hAthIrA peTa mAhe tapata hoya tanIrI oSada / mIzrI sera 1 bIrAlI sera 1 sahata sera 1 Acha madhe doje, pramAna pe010 bhara doje dona 7, samAdha hoya / hAthIne anIroga thakI kAche tapatano adhikAra ghaNo hoya tanIrI oSadaro lepana / bIrAlI se0 1 DoDA pe010 tIjArAkA pAnIsu lepana kIje kAche dIna 7, samAdha hoya / hAthIre kuMbhasthala anIroga thakI tapata hoya tanorI oSada lepana / gu(ku?) vArako pATho pe05 kalIcuno bigara bujhAyo pe0 5 gAyakA mutrasu lepana karIje dIna 7, samAdha hoya / - hAthIhe anIroga thako mRgI upaje tanorI oSada / pAnI mAhalo kAcabo pAnI mAhalo kekaDo DhADhArA sIgavarI jaDa bhelA karIne rAdha khavAvaje bakAyanarA pAnarI kuco madhye dIje dIna 7, bhalo hoya, mRgI jAya / . hAthIne jholAkI oSada / mIrI pe05 bIsakhAparo pe05 hIgala pe03 mIDhAsIgI TaM02 dudha mana 1 rAdhaje agna pohora 4 sarva oSada bhelI bAMTakara pramAna pe03 bhara jokA bATA mAhe dIje dIna 21 jholo jAya / hAthIne anIroga thakI dehI phATe ne ragata nIkale tanIrI oSada lepana kIje / phITakaDo pe05 kAyaphala pe05 bIsakhAparo pe05 nIbarI nIbolIko tela sera 1 sIsamakI lAkaDI tela pe05 copaDaje lepana kIje to bhalo hoya / hAthIhe anIroga thakI Idro phATe jAya tanIrI oSada / jarakharA bAla kAgalArI pAMkha syAlarA lohA haraNarA lIDA pAnI UnAsu lepana kIne dona 7, samAdha hoya / hAthIhe ragatAsa jura roga hoye te koma jAnIje / kAche ragata paDe kApa te ragatAsa jura kahIje tanIrI ASada / zloka For Personal & Private Use Only

Page #210
saMpAdaka, lakSmaNabhAI bhojaka ragatasyahaMkaMpatoyaMte gajAntrIbalaM prANaM tryajugatahate oSadaM tentrIpatakratIvahaM // 1 // (?) te bacanakane prAta sAyabana (?) rAkhIje / AMbakI guTalI sera 1 muDo sera 1 bAbacI pAva 3 sohAgI TaM06 baca sera aradha 10 gIloya sera 1 suTha satavA pe010 kavalakhoparI pe05 jeThomadhya pAva 1 kramAlo pe05 e oSada sarva bATena vAsI pAnIsu loyo dIje pramAna pe05 bhara dIje dona 7, samAdha hoya / hAthIrA kAna pAche sojo hoya tagIrI oSada / kramAlo pitapApaDo pAnI bhelA bAphena kAna pAche lagAvaje ara bAMdhaje dona 7, sono utare / hAthIrA dAMta khAja kare tanIrI oSada / mIraraca musalo gAyarA mAkhanasuM dAMta copaDaje dIna 7, bhalo hoya / hAthIrI suMDe sojo hoya tanIrI oSada / rAla pitapApaDo nagada bAbacI alasarA phUla korAyato dhatura kA pAna sarva oSada bhelI karena pAnIsu lagAva bAMdhane dIna 7, samAdha hoya / hAthIrA dAMta poholA pare F.6. tanIrI oSada / ara rasI bahe tanIrI oSada / kaMTAlI thuhararA pAna kucalA e oSada bAphe bAMdhaje dIna 7 ADo mena lagAvaje, samAdha hoya / hAthIro dAMta dukha deto hoya tanI pArabAkI bidha / somalakhAra socalakhAra sAbu mahamadAbAdI cuno sAjI muragArI biTha bojAbola AdhIjhADAkI rAkha e oSada sarba bATena pAnIme dAta poholo hoya te mAhe bharaje dona 21 dAta pare, samAdha hoya / hAthIrI kAcha pAchalIyADI sojo hoya tanIrI oSada / bhIlAvosanarA phUla pIpalarI kAMsI dhaturAko rasa sovanaphUlI e ASada sarva bAsI pAnIsuM lagAvIje dona 21 samAdha hoya / hAthoro kapola suje tanIrI poSada / kumAIro pAna sera 2 kAlo bhAgaro sera 1 juno mAphu TaM0 4 araDuso sera 1 kAlI kaMthAra sera 1 negaDapAna tathA bAja sera 1 itarA oSada bATa poTalI kara sekaje, AdhI oSada bAsI pAnI cavakA loyA kara dIje pramAna pe. 5 bhara peTa doje dIna 21, samAdha hoya / hAthIre koThe sojo hoya tanIrI oSada / dhAhaDIrA phUla sera 1 kiMdurI sera 1 pItapApaDo sera 1 satavAsuTha sera 1 jAsusakA phUla sera 1. e oSada bATena AvalA kA pAnIsu svavAvanne pramAna pe0 5 dhAnako kUcI madhye dIje dona 21, bhalo hoya / For Personal & Private Use Only

Page #211
gajathabha 85 hAthIrI jIbha sujI hoye tanIrI oSada / alasaro tela baDaro dudha Ujalo mena bhaganarA tapasu lagAvajI dIna 21, samAdha hoya / hAthIhe viSAdha jura hoya F.7. te kIma jAnIje / AMkha nIlI pare paga uAre bahe curaka curaka mutre tanoro ISada / khela nIkale nava nilA paDe kAnare biSe soje thAya prasevo adhika Ave tanorI oSada / kramAlo sera 1 kanera pAna sera 1 ubararI chAla sera 1 saMSa drAva TaM0 4 bAlabIlI sera 1 samudrapheNa TaM0 6 kAMdarI bIja pe0 5 motha pe0 5 ghoDAca pe0 5 satavAsuMTha pe0 20 UTa kaTAlo sera 1 kapura TaM0 4 mAryo tAMbo TaM0 4 nIbakhAra TaM0 4 sahata pe0 5 kaMTAselI pe010 saMkhAholI pe0 10 IraDolI pe0 5 nIbakI nIbolI pe0 10 bakAyanakA phUla pe0 5 gIloya sera 1 baDabelA sera 1 e oSad sagalI poTalI bAMdhene negaDarA pAnI mAho ukAlaje te pAnI sukAvaje methI sera 2 dhaturAkA bIja pe0 3 sarva bhelA karene mahadIrA pAnIsu dIje, pramAna pe0 3 bhara dIje dIna 21, samAdha hoya viSAda jura jAya / __ hAthohe ThaMDho pAraje tanIrI oSada / kaMTAlI thuharo dudha TaM0 3 iraDolIro tela TaM0 3 oSada bhelI karane ThaMDhA cokhA mAhe dIje dIna 3 mada Utare jAya / hAthIkI AMkhe bAmanI hoya tanIrI oSada / juno rU iranarI lIDo UdarArI lIDI bAgula kI bITha bATena vAsI thukasu AMkhe Ajaje dIna 21samAdha hoya / hAthIrI suDa mAhe lohI pare tanIrI moSada / chokanI pe0 10 kAMgasI sera 1 kaMkoDI jaDa pe0 5 bAdhanako dudha TaM. 1, TaM 3 cavakA ATA mAhe loyo kara dIje dIna 3 samAdha hoya / e hAthInI jAta mRghA kahIje te mRghA jAtane sapata roga hoya / hAthIne koThe bAya adhaka hoya tanIrI oSada / ajamo sera 2 motha sera 2 kAcarI sera 2 bhelA karena UnA pAnomAhe doje pramAna sera 1 bhara kucI jokI mAhe dIje dIna 7 samAdha hoya / anI juratho mRtajahara hoya AMkha lolI hoya anI juratho Adho tIgasuna paDe hA.... F.8.....bAsI labasu AMkhAM Ajaje samAdha thAya dIna 7 / hAthIrI AMkha kUlatI hoya ara suMDasuM TaTolato hoya tanIrI oSada / kramAlAkA bIja kamala kA bIja jAyarI kupala mahadIkA rasasu AMkhA aMjana koje dona 7 samAdha hoya / For Personal & Private Use Only

Page #212
86 saMpAdaka lakSmaNabhAI bhojaka hAthIkI AMkha jharatI hoya tanIrI oSada / kAkanabelo sovaliMgorA pAna jAyarI kupala mAlakAMganI junI supArI kAyaphala sarba oSada bAsI labasu AMkha Ajaje dIna 7 samAdha hoya / hAthI najara bhAva hoya tanIrI oSada dhunI / rIcharA bAla ghughurI pAMkha mothArA kesa AvalasAro gaMdhaka ghoDAro nakha AsApurI dhupa bhelA karane dhunI dIje dona 3 samAdha hoya / hAtha hai najara bhAva hoya tanIrI oSada dhunI / bhaDasurAkI bITha AvalasAro gaMdhaka mAtrAkA kesa dhunI dIje dIna 3 samAdha thAya / hAthohe najara bhAva hoya tanorI oSad dhuno / gadhaDAko mAtho ghoDAkA nakha lohabAna dhunI dIje dIna 3 samAdha hoya / hAthI kRta roga hoya tanIrI oSada / tanIthI hAthI AMdhoM thAya tanIrI oSada / kAlo sAra muvo lyAvaje tanIrA mudrA mAhe tAMco avala tolo 1 melIje mAsa 6 UkaraDA mAhe gADIje sApahe Udho gADIje sarba biSa tAMbo care muDhAkI amI AMkhA ghasIne aMjana karIje samAdha hoya / hAthIhe cAMdI dvAdasa kahIje hAthIre DIle cula cAlatI hoya tanIrI oSada / kuTaka pipalAmUla socala luna naramUtrasu copaDaje DIle dIna 7 samAdha hoya / hAthIrA pagAta tArana roga hoya tanIrI oSada / tela jAcela, sera 2 majITha sera 1 luna sera 1 gAyako ghI basera 2 ajamo sera 1 mena sera 1.... F.9.....ra dudha sera 20 te mAhe ukAlaje kITI kIje tejAze sera 1nAno bATaje e oSada bhelA karene dIje pramAna pe0 3 bhara doje dhAname dI je dIna 21 samAdha hoya / UtramA he khatrAvaje dhAname nu (1) doje to samAdha ho / hAthIrA kapola sujyA hoya tanIro oSada / pAnI mAhekI mAchalI tathA kekaDo jIvato kapola Upara bAMdhane kapaDAsu dona 3 samAdha hoya / hAthI kAMna bahato hoya tanorI oSada / morapagI pe0 5 samadaphena TaM0 7 koDI pe0 4 koDI bAlaje e oSada sagalA bhelA bAMTakara bAsI pAnIsu kAna mAhe oSada melaje dIna 7 samAdha hoya / hAthIko AMkha jharatI hoya tanIrI oSada / khaparIyo sovanamAkhI ratanajyota eSada sabai nAnA bAMTakara tajArAkA pAnIsu golI bAMdhaje pache tejArAkA pAnI hAthIkI AMkha chAMTaje bAsI muDhe ghaDI 2 pache oSada TaM0 1 ke mAjane bAsI basu AMkha Ajaje dona 7 samAdha hoya / For Personal & Private Use Only

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gajathaMbha hAthIhe roga tathA dukha byApe nahI tanorI oSada / kapura TaM0 1 jAyaphala TaM0 2 kramAlo TaM0 6 banakI jaDa TaM0 25 phuladAru sera 5 e saba oSada nAnA bAMTakara phUladAru madhye nAkhane hADalA mAhe dIna 21 roDI mAhe DATo kara gADaje pAche kADhaje pramANa pe0 5 bharake mAjane jokI kucIsuM dIje dona 30 hAthI balavaMta hoya tAjo rahe / hAthIhe UnabAya IdrI viSe hoya tanIrI oSada / tathA mAthe lepana karIje dahI gAyako sera 2 kesara TaM0 4 IlAyacI TaM0 6 bIrAlI sera 1 tIjArAkA pAnIsu lepana mAthe kIje dIna 3 samAdha hoya / hAthIkI.... F.10.....karaje mena sera 2 bhelo avaTAvena cAMdI copaDaje dIna 30 samAdha hoya / hAthIhe cAMdI hoya tanIrI oSada / kaselo sera 2 kaselI sera 1 kAtho pe0 10 junI supArI sera 1 juno palAsako bITha sera 3 morathuthoM pe0 5 oSada bATa nAnI dhAva bhelAkara lagAvaje cAMdI dona 21 samAdha hoya / hAthIhe cAMdI hoya tanarI oSada / jAvela tela mana 1 syAla 1 tekA peTa mAhalo mela paro kIje syAlakA peTa madhye bharaje pipala pe0 5 khoro khoparo sera 2 IraDolI pe0 5 e oSada sabai syAlakA peTame bharaje pache syAla tela madhye avaTAvIje sera 5 tela rahe taba kAdaje pache lagAvaje cAMdI upara copaDaje dIna 30 samAdha hoya / hAthIhe cAMdI hoya tanIrI oSada / uSa eka hajArakA pAna kuraMja tela mAhe avaTAvoje ara tela lagAvIje pAche gaDarA bIja mIThA telasu bATakara upara copaDaje dona 50 samAdha hoya / hAthIhe. eka cA~dI lohasu tatAraje Upara nobaro tela coparaje dIna 21 samAdha thAya / hAthIhe 0 eka cAMdI DAma dIje Upara jAvela tela copaDaje dIna 21 samAdha hoya / hAthIhe eka cAMdorI oSada / mAnasakA hADa gADarako mAkhana bhelAkara lagAvajI pagAMkI cAMdI jAya ara bemacI jAya dona 21 samAdha hoya / hAthIhe eka cAMdI hoya tanIrI oSada / bhaDasurAkI khAla adhara sekaje unakA pANIsu Upara lagAvaje cAMdI copaDaje dIna 21 samAdha hoya / hAthIhe eka cAMdI hoya tanIrI oSada / menasala ghoDArA nakha tathA parabAMTa nAnA cAMdI Upara bhurakAvaje Upara mATI kapaDAsu lepana koje dona 21 samAdha hoya / hAthIhe eka cAMdI hoya tanIrI oSada / jAyaphala kapura caM rojI supArI gAyakA mAkhanasu sarva oSada bAMTa lagAvaje cAMdo upara copaDaje dIna 21 samAdha hoya / For Personal & Private Use Only

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88 saMpAdaka lakSmaNabhAI bhojaka hAthIhe eka cAMdI hoya tanIrI oSada / junI Aphu junI huI pItapApaDA bakAyanarA bIja e oSada bhelA sama bhAga lIje nAnA bAMTaje pache. bAso pAnIsu Upara copaDaje cAMdI Upara lagAvaje dIna 7 samAdha hoya / hAthIhe eka cAMdI cauphera coro dIje pacha dhamAso bharIje dIna 21 samAdha hoya / hAthIhe kulanabAya roga kahoje / te krIma jAnaje tanIrI parIkhyA tanIrA lakSaNa tanIrI oSada / zloka . piSTatapyaMzukAzreSTehekIkarasI / ___ kuSTaMbaMSedayaM presatvAtama:pANAyA bhavet // 1 // (1) pagAnI saMgha phUTato hoya paga jhATake cyAri paga kuTe palapalameM bese te kulanabAya roga kahoje tanorI oSada / negaDakA bIja sera 2 kAyaphala 1 araDuso. sera 2 dhaturA pAna sera 2 bhAMga pe0 10 sera 5 ke mAjane sarva oSada ka.... _ F.11.....A~khAM dhudhalo sujhe tanIro oSada / jAyakA phUlako rasa kasaturI moramalI kaMsa aMjana Aphusa kharI sAkara e oSada marva muDhAkI labasu AMkhA Ajaje dona 21 samAdha hoya / hAthIrA bAla badhavArI oSada / Avalo ke koDI kaMda menasala gAyakA ghIvasu bAla copaDaje dIna 30 hAthIkA bAla badhe saho / hAthoko jota jhaMkhI paDo hoya tanorI oSada / mIrI TaM02 gAyakA ghIvamAhe ghasI AMkhA mAjana kIje dIna21 samAdha hoya / . hAtha he bAya hoya tanIrI oSada / negaDa sera1 sAkhA holI paMcAMga sera 2 eraMDakA pAnako rasa sera 2 copacInI sera 2 // bhasaMgha sera 2 lasana sera 4 e oSada sarva nAnI bAMTakara loyo karaje laMghana dIna 1 kI karAvaje pAche oSadako loyo kara dIje pramAna pe0 5 bhara joko kuci mAhe doje dIna 21 samAdha hoya / hAthIhe bemacI hoya tanIrI moSada / syAlako mAsa pipalakI kAMso sIsamage tela mAhe syAlaro mAsa e oSada saba talaje dhaMturAko rasa tela mAheM nAkha meM cAMdI upara ASada tela copaDaje pache dhorA choDDA nAnA bAMTa cAMdI Upara bhurakAvaje pache cAMdo Upara kAyaphala nAno bAMTa bhurakAvaje dona 21 samAdha hoya / hAthIhe eka ToTako kIje to hAthI ThANa mAve nahI mahAvatahe tathA ora AdamIhe caDhavA nu de sabahe mAre ra biphayoM raheM sadA te karabArI bidha / bAnyAkI hATa dItavAra kI rAtri jAje ara UDada muThI sAta curAvaje TokavA nu dIje UnaTI ghaNTo bina basatare pIsAvaje masAnakI Aga ro For Personal & Private Use Only

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gajathaMbha F.12. TI 2 kIje hanavaMtakoM tela khetrapAlako tela pAchalI roTI copaDaje 1 pahalI roTI ardharAtri nirabasna hoyene hAthIne khavAvaje dujI roTI copaDI pache khabAvaje / bhAraMDapaMkhIko nAma AkarA pAna7 Upara lIkhaje / pAna AkakA hAthI Ave jAya jano ThoDa gADaje to hAthI Unamada hoya mAhA bhebhIta hoya hAthI saho / hAthIrI khoDa jAnaje / hAthIko pucha dharato ghIsAya te hAthI khoDa jAnaje / hAthIrA doI dAMta melA hoya te hAthI khoDa jAnaje / hAthIkI AMkha kAyarI hoya te hAthI khoDa jAnaje / hAthIrA dAta baheM ara tale chuTe nahI te hAthI khoDa nAnaje / hAthIrA dAMta bahe naho ara tale bahe te hAthI khoDa jAnaje / hAthIrI AMkhe cakra rekhA hoya te hAthI khoDa jAnaje / hAthIre mAthe bhamaro hoya te hAthI khoDa jAnaje / hAthIro dAMta DAvo nIco hoya ara jImano dAMta Uco hoya te hAthI khoDa jAnaje / maMdAvo khoDa jAnaje / hAthIko bIranakha moTo hoya eka nAno eka moTo hoya te hAthI khoDa jAnaje / hAthIrA DolarA sala moTA hoya te hAthI khoDa jAnaje / hAthIrI jobha kAlI hoya te hAthI khoDa jAnaje / hAthoko tAluvo kAbaro hoya te hAthI khoi jAnaje / hAthIro mAtho nIco hoya hAthIkI pIThasu te hAthI khor3a jAnaje / hAthIhe saphodara bAya hoya tanIro ovada / sogaDArI jaDa sera 2 tamAkhu suratI sera 2 dhamAso sera 2 tIjArAkA pAnI.... .... F.13.(Fragment A)....namAhe avaTAvaje / pache cItharAsu menasu sekaje pAche lohasu tatAraje""hAthIhe ThaMThArana karavAro vidha / joro sera 1 tavakhora pe05 hemaca haraDe... pe05 barIyAlI sera 1 koThaDI sera 1 kacAca cInI. pe05 tIjAro""ra 5 sarva ekatra kara dIje pramAna pe010 bhara kucImAhe dIje dIna 21""Tho svApha karabArI vidha bharUno pAna sera 1 baDuNa sera 1 haraDe pe05.... ra 1 majITha sera 1 goravara sera 1 sATaDI sera1 pASAnabheda pe05 ka... patra sera 5 surajanA patra sera 1rA sarva uSada bATa loyo kara dIje pramA"hoya / hAthIrI AMkhA jota zAMkhI parI hoya tanIrI oSada / jAyakA phulako... pAnako rasasu AkhAM AMjana kIje dIna 7 samAdha hoya / hAthIre peTe..."oSada baca pe05 sIgholuna 12 For Personal & Private Use Only

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nodha-prastuta prata lA da0 bhA0 sa0 vidyAmandira ahamadAvAda nA kha. 4551 mAM saMgR. hita thayelI che. tenA patranuM mApa 21412 se.mI. che. dareka patramA 12 paMkti che. kula 11 citro che. te badhAMja hAthInAM che. keTalAMka citromAM koika aMzamAM raMganI puravaNI 'paNa karelI che. keTalAka citromAM citra-paricaya paNa ApavAmAM Avela che. valI keTalAka sthAne citrakramAMkano paNa nideza ko che jenI vigata nIce pramANe che. kramAMka .. ' pratimA Apelo citra kramAMka tathA paricaya 1... 2 bhramarajvararoga 4 vikramasAdhIjvara 5 adbhutajvara 6 ragatAsa jvara 7 viSAdha jvara - aghorabAya gharavana jAnaje DIla mAhethI dhuvoso 8 15 kulanavAya hoya hAthIkI jAta sudhakumeDhoyA : - janI rAjAre putra-putrI ne hoya tanI rAjAre ai hAthI hoye to janI rAjAre putra-putrI jaya .... kalyAna hoya ai hAthI khorelo kahIje - sIdhalI jAta 14 11 - daryAI jAta 14B pratamA prAraMbhamAM gaNezane namaskAra karavAmAM Avyo che. maMgalAcaraNamAM graMtha ke graMthakartA aMge koI mAhitI prApta thato nathI. atima 14mA patra upara hAthInA rogonI yAdI ApI che "jemA judA judA ogaNIsa rogono ullekha che. A pachI graMtha apUrNa che. .... . graMthamAM vividha rogonI cikitsA arthe aneka auSadhonI rnideza karyoM che emAM amadAvAdI sAbu, AzApurI dhupa tathA suratI tamAkhu nA ullekha noMdhapAtra che.. valI naramUtrano paNa eka 'auSadha tarIkeno ullekha che. A graMthanI A ekamAtra prata upalabdha thAya che eTale graMthapATha mAtra tenA parathI ja raju ko che. For Personal & Private Use Only

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e sonnfifty vikramasAdhI jvara citra 2 viSAda jvara citra 5 janAlajArapucaputrInahAyatanIrAjArahANIhAyato janIyajAraputrayucIjavakalpAnahAya hAdhiAra lokahIje khoralo citra 9 citra adabhuta jvara citra 3 bhramara jvara citra 1 Jain Edali For Personal & Private Use Only www.janelilrary.org

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sAhibAghokhAyacayanajAnanehIlamArapIbhuvosova rAtArAtararAma ragatAsa jvara citra 4 aghora vAya citra 7 sIdhalAjAta kulana vAya citra 8- ganavamehiyA bilAroga rasarakatarogAlaampAramejaharabAjaroga bAramekarkarogateramejaledhoga babara meaghorabAyarogA padara kulanaroga solamesaphora roga sataramezgatAvita siMghalI jAta citra 10 - dapArIjAta roga vyagaranerakIkarmarogaunIsamesItayoloroza ghetAtarogapa darIyAI jAta cina 11

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zrIratnAkarasUri-ziSya-viracitA zrIvIrastutidvAtriMzikA saMpAdaka : paM. bAbubhAI savacaMda zAha A kRti zrIvIra paramAtmAnI stutirUpe 33 zlokamAM racAyela hovAthI tenuM zrI vIrastuti dvAtriMzikA nAma ApavAmAM Avela che. tenA kartA zrI ratnAkarasUriziSya che, tema A kRtinA 33 mA zloka uparathI jaNAya che. Ana saMpAdana zrI lAlabhAI dalapatabhAI vidyAmaMdira mAM rahela zrIpuNyavijayajI saMgrahanI prati naMbara 549 uparathI karavAmAM Avela che. A prati 16 mA zatakamAM suvAcya akSare lakhAyelI che. pratinu parimANa 29.9411.4 se.mI. che. patra eka ja che. banne bAju 16, 16 paMkti che. eka paMktimAM sarerAza 60 akSara che. ratnAkarasUri nAmanA ghaNA AcAryo 14 mAthI 16mA zatakamAM thayela che. tethI prastuta stutinA kartA kayA ratnAkarasUrinA ziSya che te nirNaya karavo asaMbhavita jaNAya che. paraMtu bhASAkoya racanA jotAM ratnAkarapacIzInA kartA 14mA zatakamAM thayela zrIratnAkarasUrinA ziSya hoya tema saMbhavita lAge che.' eka ja prati uparathI saMpAdana karela hovAthI betraNa sthaLo zaMkita rahela che. je (?) praznArtha cihna mUkIne jaNAvela che. saMkSipta kRti hovA chatAM temAM bhagavAnanA pAMce kalyANakonI gaMthaNI karI levAmAM Avela che. prathama be lokamAM bhagavAnano mahimA tathA potAnI stuti karavAnI azakti jaNAvela che. trIjA cothA zlokamAM potAnI laghutA, 5-6 zlokamAM janmAbhiSekanA prasaMgarnu varNana, 7-8 pralokamAM bhagavAnanI bALakrIDAmA ahirUpadhArI devano vijaya tathA muSTighAtano prasaMga, 9 mA pralokamAM vIra nAmanI sArthakatA, 10-12 zlokamAM prabhune zALAe abhyAsa karavA mokalavA, indranu Agamana, vyAkaraNanI utpatti, 13mA lokamAM gRhavAsano prasaMga, 14 mA lokamAM vArSikadAna, 15mA lokamAM dIkSAbhimukha banI dhanAdikano tyAga, 16mA lokamAM upasargomAM rakSaNa mATe indranI prArthanAno asvIkAra, 17mA lokamAM saMgamadevano prasaMga, 18mA zlokamAM pramAdatyAga, 19,20,21 zlokamAM devAMganAonA upasarganI niSphaLatA, amareMdrano upasarga, Antara vairiono vinAza, 22mA pralokamAM karma-indhananA nAza vaDe kevalajJAnanI prApti, 23mA lokamAM bhagavAnanI vANInu sarva jIvonI bhASAmA pariNamavaM, 24mA lokamAM siddhAntanI vANInI utpatti, 25 mAM lokamAM upadezanI adbhutatA, 26 mA lokamAM bhagavAnanI cintAmaNi sAthe sarakhAmaNI, 27 mA lokamAM nirvANa-mahotsavano mahimA, 28-29 zlokamAM zAsanano mahimA, 30mA lokamAM zAsana-rakSAnI prArthanA, 31-32 lokamAM kalikAlanu varNana ane vIra bhagavAnanA caraNamAM mana sthira thAo evI abhyarthanA ane 33mA lokamAM granthakAranI prazasti tathA AzIrvAda Apela che. ___A rIte saMkSepamAM paNa hRdayaMgama zailIthI vIra bhagavAnanu saMpUrNa jIvana AvI jAya che. tethI -A kRti adbhuta che. 1. kRtine aMte 'zrIratnasiMhasUriziSyodayazAntigaNinAsvapaThanAya' ema lakhela che. AthI ema jagAya che ke kRtinuM mAhAtmya samajI udayazAMtigaNie potAnA svAdhyAya mATe A kRti lakhI haze. For Personal & Private Use Only

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zrIratnAkarasUriziSyaviracitA zrIvIrastuti-dvAtriMzikA vinamradevAsuramaulimAlAvataMsahaMsAvalisaGgacaGgam / jagattrayAnandiramAnivAsaM kramAmbuja vIrajinasya naumi // 1 // guruH surANAmapi te'khilAnAM na vIra ! dhAro gaNane guNAnAm / ko vA svayambhUramaNasya saMkhyAM dakSaH samAkhyAtu payaHkaNAnAm // 2 // tathA'pi kattuM kalaye stavaM te'bhIsaM(bhapsAM) tato lipsurahaM vimuuddhH| . yadvA vilobhAkulitaM janAnAM mano vijAnAti na kiJcidIza ! // 3 // sevAparA vIra ! surAH sadA te tadgehadAsAH kila klpvRkssaaH| taiH sAkamAkarNya tavopamAnaM na garhate kasya mano budhasya // 4 // janmAbhiSekAvasare surANAM ziloccayaH kampanakaitavena / . tavAhisaMsparzavase(ze)na dhanyo nanata hRSTazcalasAnubAhuH // 5 // surotkare kumbhakare surezA'sahatvasaGkalpanikArakRnnu / vIrakramAGguSThazikhApraNunno meruH zirodhUnanamAtatAna // 6 // saro'hirUpaH kila bAlakelAvabhIrubhAvaM bhavatA zritena / kSiptastava vyomani vairivarge sa dhUmaketusthitimAcacAra // 7 // dambholidaNDopamamuSTighAtavyathAgaladarpabharaH suro'sau| vihAya bhomaM ca vidhAya ramyaM vapustavAMho praNanAma vIra // 8 // lokya lokAtizayaM tadetat te bAlalIlAyitamAlalApa / tvAM 'vIram' AkhaNDalamaNDalIti khyAti kSitau nAma jagAma kAmam // 9 // jJAnatrayAlokitavizvabhAvaM bhavantamahentama'nAkalayya / cakre pitRbhyAM tava lekhazAlAvidhistamatrA'nucitaM vicintya // 10 // ameM khalekhAhta (!) lekhazAlI sa eSa lekhA'dhipatistavA''sIt / tvAM ratnasiMhAsanasaMniviSTaM papraccha vaiyAkaraNaM satattvam // 11 // puro yadindrasya jina ! tvayoce tattena jainendramiti pratItam / samAsavAkyAgamasandhisaMjJAmanoharaM vyAkaraNaM kilA''sIt // 12 // . tvayA ciraM tattvavidA gurUNAmanugrahAyAvasatA gra(gR)heSu / vyutpAditaH zeSajano'tra yasmAt "mahAjano yena gataH sa panthAH" // 13 // For Personal & Private Use Only

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zrIvIrastutidvAtriMzikA suvarNadhArAbhirazeSavizvaM tathA kRthAstvaM ghanavat prapUrNam / dAridrayatApopazamena zasyazriyA tathA tacciramullalAsa // 14 // straNaM tRNaM tannidhanaM dhanaM ca viSaM sukhaM vaiSayikaM vidhijJaH / tvaM bandhanaM bandhurabandhuvRndaM vijJAya dIkSAbhimukho vyahAsIH // 15 // biDojasopadravavairisenAM tavApasa(ta)ntImavidhau vidhAya / sAhAya(yya)kaprArthanamAdadhe tanmoghaM mahAvIra ! bhavAnakArSIt // 16 // gAM nirjarANAmadhipasya hantuM samudyataH pAtakamAcacAra / zreNiM ca teSAM kila yo na lebhe sa saMgamaH kiM na janagamo'bhUt // 17 // jagattrayavANakaro'pi vAra ! trAtA tamAzritya na te prmaadH| raveH prakAzaH sutamopaho'pi nAbhUdulakaM prati tAdRzo vA // 18 // sadhyAnasannAhadhare suparvasImanta(ntI)nIlocanabANamAlA / samujjvale vIra hRdi tvadIye pravezadezaM vitatAna sA na // 19 // kruddhasya devAdhipateH karANAM jvAlAjaTAlaM kulizaM vilokya / sa kAndizIkazcamaro'surendro vIra ! tvadaMho zaraNaM cakAra // 20 // zarIradurge'....ja praveze (1) vyAsedhamAdhAya ciraM. ja(ji)gAya / bhRzaM bhavAnAntaravairivRndaM kRzaM sukhenAprativIra vIra ! // 21 // samujjvaladhyAnavidhAnavahrau huteSu karmendhanasaJcayeSu / AkAlamAlambitasAhacaryA vIra ! vaiyo-hyata (?) kevalazrIH // 22 // virodhamAdhUya nisargajAtaM prsprprembhRto'sumntH| samastabhASApariNAmarUpaM vaco'mRtaM karNapuTaiH papuste // 23 // trailokyapAvitryakaro garIyo mArgatrayeNAdadhatI pracAram / siddhAntavANI bhavataH prasUtA prAleyazailAdiva devasindhuH // 24 // prakAzakenAkhilaviSTapAnAM mithyodRzA vIra ! na(nu) mAnaseSu / tamo vibhinnaM bhavatA khagena mahAgirINAmiva gahvareSu // 25 // aho na keSAJcidahoprakAraM tavAvatAro'pi cakAra vIra ! / mudIrghadAridrayajuSAM na yadvA cintAmaNizcintitadAnadakSaH // 26 // babhUva vidhvastasamastalokArtikaH sadA kArtikavAsaro'sau / prabhAvatI sA ca kuhUtamizrA(srA) tadvoranirvANamahAmahena // 27 // 1. nijaduSpraveze iti padaM kadAcit saMbhavet / 2. tvayodauhyata iti sNbhaavyte| For Personal & Private Use Only

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zrIratnAkarasUriziSyaviracitA narAstvadIyohinakhAruNAMzukAsmI(mI)ranIraprakaraNa vIra ! / snAnAnmalakSAlanamAdadhAnAstAM muktikAntAmanuraJjayanti // 28 // sadbhAgyabhaGgIbharalabhyasaGga lIlAniketaM jagadargyalakSmyAH / AsAdya te zAsanamuttamaM hI jina ! pramAdena mayA vyatItam // 29 // tat pUrvasaMskArabalena labdhaM mayA vilumpanti hahA pramAdAH / vIra ! prasAda(de)na yathA tathaitAn jayAmi vegena tathA vidhehi // 30 // are karAlaH kalikAla mA bhUH karmANi vaH ko'yamaho prayAsaH / mayA bhavavyApasamApadhIraM vIraprabhoH zAsanamadha lebhe // 31 // varakramAmbhojavane tavAyaM parisphuraccArurucImarande / santyaktasaGkalpapadapracAraH sthenAnamAskandatu me mano'liH // 32 // itthaM vIrajinezvarastutirasau sajjJAnaratnAkarazrIratnAkarasUriziSyaracitA zreyaHzriyAmAzrayaH / enAM yo'malabhAvamaJjulamanA dhImAnamAyaH smaret nityAnandamanojJasiddhivanitAsaGgaM sa caGaga zrayet // 33 // ini zrIvArabatrIso // zrIratnasiMhasariziSyodayazAntigaNinA svapaThanAya / For Personal & Private Use Only

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sAdhAraNAMka siddhasenasUri-viracita prAkRtabhASAbaddha sakala-tIrtha-stotra saMpAdaka : ra.ma.zAha vikramanI bAramI zatAbdInA pUrvArddhamAM thaI gayelA, 'sAdhAraNa' upanAmathI prasiddha ane apa. bhraMza mahAkAvya 'vilAsavaI-kahA'nA racayitA zvetAmbara jainAcArya zrI siddhasenasUrinu prAkRtabhASAmAM racAyela A adyAvadhi apragaTa 'sakala-tIrtha-stotra' ahIM saMzodhI prakAzita karela che. sAMprata racanAnA kartA siddhasenasUrie potAnI TraeNkI oLakha 'vilAsavaI-kahA'nI prazastimAM ApI che te mujaba teo prasiddha jainAcArya bappabhaTTisUrinI paraMparAmAM, yazobhadrasUri-gacchamAM thaI gayela yazodevasUrinA ziSya hatA. gujarAtanA dhaMdhukAnagaramAM 'vilAsavaI-kahAnI racanA temaNe vi.saM.1123. (I.sa.1067 )mAM pUrNa karelI. Ama temano samaya IsavI sananI agiyAramI sadInA dvitIyArdhamA sunizcita che.' vilAsavaI-kahA' uparAMta 'ekaviMzati-sthAna-prakaraNa' nAmaka temanI eka prAkRta racanA maLe che, jemAM covose tIrtha karonA cyavana, janma, janaka-janano ityAdi ekavIsa sthAna-vigato bhApavAmAM Avela che. A rIte sAMprata 'sakala-tIrtha-stotra' temanI prApta thatI trIjI racanA che. potAnA stuti-stotro dezabharamAM prasiddha che ema kavie svaparicaya-noMdhamAM lakhyu che; A uparathI emaNe aneka nAnAM stuti-stotro racyAM hovAnuM jANI zakAya che, paraMtu tenanI uparokta traNa kRtio sivAyanI anya koI racanA hajI sudhI prakAzamAM AvI nathI." - 'sakala-tIrtha-stotra'no pATha nIcenI hastapratonA AdhAre nirNita ko cha: (1) sA0 lA.da.bhAratIya saMskRti vidyAmaMdiranA sAgarajInA . saMgrahanI naM. 21149 nI; kAgaLa mI, eka mAtra patranI, anumAne soLamA zatakapAM lakhAyelI prati. mukhya AdhAra A pratino lIdho che. (2) pA. pATaNanA saMghavI pATaka jJAna bhaMDAranI naM.243 nI tADapatrIya pratinI noMdha ApatAM, pATaNa keTalogamAM pR. 115 upara prastuta 'sakala-tIrtha-stotra'nI 1.19 thI 30 ane 32 Ama kula 14 gAthAo noMghela che. lekhanakALanI dRSTie sauthI janI hoI A pratanA pAThanI upayogitA svayaMpratIta che. paNa mULa prata meLavavI duSkara hoI, tema ja aitihAsika mahatva dharAvatI sAmagrI noMdhAyela gAthAomA AvI jatI hovAthI ahIM pAThamilAnamAM teno upayoga karyo che. 1. sAdhAraNa kavinA vadhu paricaya mATe juo-vilAsavaI -kahA saMpAdaka ra.ma. zAha, prakAzaka ' lA0 da. bhA0 saMskRti vidyAmaMdira, amadAvAda, 1977. 2. ekaviMzatisthAna-prakaraNa, siddhasenasUri (sAdhAraNa), prakA0 zeTha khImacaMda phUlacaMda, zinora, 1924. 3. pattanasthaprAcyajainabhANDAgArIyagranthasUcI, khaNDa-1, pR.115. prakA0 orienTala insTITyuTa, vaDodarA, 1937. For Personal & Private Use Only

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siddhasenasRri-viracita (3) pu. lA.da.vidyAmaMdiramAMnA sva, munizrI puNyavijayacI saMgrahamAMthI maLI Avela eka chUTA patranI-kAgaLanI-prata. A prata lagabhaga aDhAramI sadInI ane azuddha hovA chatAMbe cAra sthAnonA nirNaya mATe upayogI hoI, teno paNa saMpAdanamA samAveza karI, pAThAMtaro noMdhyA che. samagra stotra 'AryA' chaMdamAM nibaddha che kRtino saMkSipta bhAvAnuvAda A pramANe che :-- kavi prAraMbhamAM deva, dAnava ane vidyAdharo jenA caraNone vaMde che tevA. saMsAratAraka tIrtha karonAM tribhuvana-sthita caityabhavanone vaMdana kare che; pachI krapathI saudharma, izAnakalpa, sanatkumAra, mAhendra, brahmaloka, lAMtaka, zukra sahasrAra, ANata, prANata, AraNa, acyuta, nimna-madhyama-ucca ema traNe greveyaka ane anuttaranA maLo saghaLA devalokamA rahekA corAzI lAkha sattANu hajAra ne vevIza jinabhavanone vaMdana kare che. (1-7) te pachI bhavanapati, anurakumAra, vAyukumAra, nAgakumAra, dvIpakumAra, dizAkumAra, udadhikumAra, vidyutkumAra, stanitakumAra, agnikumAra, e sau devonAM bhavanomAM rahelAM sAta karoDa botera lAkha jaina caityone vaMdana kare che. (8-11). tyArabAda naMdIzvaradvIpa, kuMDalagiri, rucakagiri, mAnuSottara ane iSukAra parvata, meruzikhara, gajadanta parvata, kurudrama, vakSaSkAra parvata ane vaitADhya parvata, tiryakaloka. jyotISa ane vyaMtara lokanAM jina caityonI saMkhyA gaNAvI lokamAM rahelA kula ATha koTi chappana lAkha sattANu hajAra baso ne byAsI jinabhavanonI vaMdanA kare che. (12-20) pachI bharata cakravattie aSTApada parvata para racAvela caturvizati jinAlayane namaskAra karI kavie bharata kSetranAM prasiddha jaina tIrtho gaNAnyA che:' yathA __sammetazikhara, zatrujaya, ujjayanta (giranAra), arbuda (Abu), citrakUTa (cittoDa), jAbAlipura (jAlora), gopAla gari (gvAliara), mathurA (itihAsaprasiddha mahAstUra), rAjagRhI, caMpA, pAvApurI, ayodhyA, kaMpilla (kAMpilyapura), hastinApura, bhaddilapura, zaurIpura, aMgadikA, kanoja, zrAvasti durga, vArANasI ityAdi pUrvadezanA ane kammaga (?), sirohI (?) vagere bhayANa deza (bayAnA 1) nAM jinacaityone vaMdana kare che. (21-25). _____e pachI rAjapura, kuMDaNI, gajapura (hastinApura), paMcavADA (1), talavADA, devarAura (?) ityAdi uttaradezanAM; ne khaDila, DiMDANA, narANA, harSapura, khaTTa (kheTaka, kheDa), meDatA, nAgapura (nAgora), zuddhadaMti vagere saMbharideza (sAMbhara)nAM; pAlI, saMDerAva, nANA, koraTA, bhinnamAla ityAdi gUrjaradezanAM; AghATAdi mevADanAM; akeza (osiyAM), kirADU (kirATakUpa), vijayapura ( vijaya koTa ), Adi marudezanAM; ne sAMcora (satyapura) , guDDara (?) vagere pazcimadezanAM, tIrthone vaMde che. (26-29), te pachI thArApadra (tharAda), vAyaDa, jAlIdhara (jAlyodhara), nagara (vaDanagara), kheDa (kheTaka), moDherA, aNahilavADa (pATaNa), caMdrAvatI ane baMbhANa (varamANa-brahmANa), ne tyArabAda kalikAla maLano nAza karanAra, sakala vyAdhine dUra karanAra, atizayayukta, sthaMbhanapuranivAsI (thAMbhaNAnA) pArzvanAthane bhaktipUrvaka praNAma kare che. (30-31). 1. AmAnAM zakya teTalAM nAmo "jaina-tIrtha-sarva-saMgraha" bhA0 1 thI 3, (prakA. ANaMdajI kalyANajI, amadAbAda,1953) nA AdhAre Apela che. For Personal & Private Use Only

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saphalatArthastotra 9.? tatpazcAt kaccha, bharuca, soraTha, mahArASTra, koMkaNa, kalikuMDa, mAnakheDA 'ityAdi dakSiga dezamA, mAlavadezastha dhArAnagarI, ujjaina, ane chevaTe sarva dezomAM rahelAM manuSyanirmita jinabhavanone vaMdanA de che (32-33). ___ A rIte bharata, airAvata ane mahAvideha Adi kSetromA rahelA asaMkhyAta tIrthone vaMdana karI kavi samApana kare che. (34-36). __35mI gAthAmAM 'sAhAraNa' (sAdhAraNa) zabdathI kavi potArnu upanAma zleSadvArA sUcave che ane aMtima kaDImA potAnu sidvasenasUre nAma spaSTa Ape che. e be saMketa-sUcanA dvArA e nizcita thAya che ke stotrakartA kavi 'sodhAraNa' upanAmathI prasiddha evA 'vilAsavaI'kAra siddhasenasUri ja che. . sakala -tIrtha-stotra saMsAra-tArayANaM tiyasAsura-khayara-vaMdiya-kamANaM / titthayarANaM tihuyaNa-ceiya-bhavaNe namasAmi // 1 // battIsa-paya-sahassA jiNabhavaNANaM namAmi sohamme / aTThAvIsaM lakkhA vaMde IsANakappammi // 2 // bArasa saNaMkumAre lakkhA vaMdAmi aTTha mAhide / / cattAri baMbhaloe sAsaya-jiNanAha-bhavaNAI // 3 // paNNAsa-sahassAI laMtayakappammi bhAvao vaMde / cattAlIsaM sukke chacca sahassA sahassAre // 4 // ANaya-pANayakappe dosu vi do do sayAI vaMdAmi / / AraNa-accuyakappe sayaM divaDdaM divaDdaM tu // 5 // egAramuttara-sayaM hiTThima-gevijjagesu vaMdAmi / / sattuttaraM ca majjhe sayamegaM uvarime kaippe // 6 // paMceva aNuttagaI evaM vaMdAmi uDDha logammi / tevIsa sattanaui-sahasA culasI ya lakkhAiM // 7 // bhavaNavaINaM majjhe asurakumAresu lakkha custttthii| culasIi saya-sahassA vAukumAresu vaMdAmi // 8 // bAvattari ca lakkhA jiNa-bhavaNANaM suvaNNa-bhavaNesuH / chaNNavai-saya-sahassA nAgakumAresu vaMdAmi // 9 // . dIva-disA-udahINaM vijjukumAriMda-thaNiya-aggINaM / bAvattari bAvattari lakkhA chaNNaM pi vaMdAmi // 10 // 13 For Personal & Private Use Only

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sakalatIrthastotra evamaholoe ya bhavaNiMda-namaMsiyAI bhAvaNaM / bAvattari-lakkha-jumA koDImo satta vaMdAmi // 11 // sAsaya-jiNa-bhavaNAI vaMde naMdImaramma dIvammi / bAvanna maNaharAI tiyasAsura-khayara-namiyAI // 12 // joyaNa-saya-dIhAiM paNNAsaM vicchaDAiM viulAI / bAvattari-uccAI vaMdAmi jiNiMda-bhavaNAI // 13 // paMca dhaNussa ya kaMcaNa paramaTTasarahiM parama-rammAI / patteyaM vadAmi battIsa suriMda-mahiyAI // 14 // cauro kuMDala-valae cauro vaMdAmi ruyaga-valayammi / cattAri mANusottara-valae vaMdAmi jiNa-bhavaNe // 15 // isuyAra-pavvaesu vaMde cattAri ceiyhraaii| merusiharesu paMcasu asIiM vaMdAmi bhAveNaM // 16 // jiNa-nilayANaM vIsaM vaMde gayadaMtasela-siharesu / dusu kurudumesu vaMde tIsaM vA sela-siharesu // 17 // vaMde asIi-triNa-maMdirAI vakkhAra-pavvaya-varesu / sattari-sayaM ca puNNa veyaDDha-nagesu vadAmi // 18 // evaM ca tiriya-majjhe aTThAvannaM sayAiM cttaari| , joisa-vaMtariyANaM saMkhAiyAiM ya vaMdAmi // 19 // sattANavai sahassA lakkha chappanna ya aTu koDIbho / cau-saya-biyAsi ettiya loe ceiyaM vaMde // 20 // siri-bharaha-cakkavaiNA aTThAvaya-vyayassa siharammi / kAraviyaM ai-rammaM cauvisa-jiNAlayaM vaMde // 21 // sammeyasela-setujja-ujjile abbuyammi cittauDe / jAlaure raNathaMbhe govAlagirimmi vaMdAmi // 22 // siri-pAsaNAha-sahiyaM rammaM siri-nimmiyaM mahAthUmaM / kalikAle vi sutitthaM mahurAnayarosu vaMdAmi // 23 // rAyagiha-caMpa-pAvA-avajjha-kapilla-hatthiNapuresu / bhAhalapura-soropura-aMgaiyA-kaNNa ujjesu // 24 // sAvasthi-duggamAisa vANArasi-pamuha-puvva-desesu / kammaga-sirohamAisu bhayANa-desammi vaMdAmi // 25 // For Personal & Private Use Only

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saMpA. re. ma. zAha 'raMgjaura-kuMDaNIsu ya vaMde gajaura-"paMcavADesu / talavADa-devairAura uttara-desammi vaMdAmi // 26 // khaMDila-DiMDA Naya-narANa-harasau~ra-khaTTa-meDatte / nAgaura-suddhadatisu saMbhari-desammi vaMdAmi // 27 // palli-saMDeraya-nANaesu koraMTa-bhinnamAlesu / vaMde gujjara-dese AhADAIsu mevADe // 28 // uvaesa-kirAu~e vijayapurAIsaiM marummi desammi / saccaura-guDDaroIsu pacchima-desammi vaMdAmi // 29 // thArAvaddaya-vAyaDa-jAlIhara-nagara-kheDa-moDhere / aNahillavADanayare" caDDAvalla su baMbhANe // 30 // nihaya-kalikAla-mallaM sAisayaM sayala-vAhi-thaMbhaNayaM / thaMbhaNayapura-nivAsaM pAsaM vaMdAmi bhattoe // 31 // kacche bharuyacchammi ya soraTu-marahaTTha-kuMkaiNathalIsu / kalikuMDa-mANakheDe dakkhaiiNa-desesu vaMdAmi // 32 // dhArA-ujjeNIsu ya mAlavadesammi pAriyatte ya / vaMdAmi maNua-vihie jiNa-bhavaNe savva-desesu // 33 // iya paMcasu bharahesu eravaesuM mahAvidehesu / saMkhijja-jiNaharAI maNuehiM kiyAhiM ya vaMdAmi // 34 // kittima-akittimA vi ya tityayarA vaMdiyA mae savve / jiNa-mavaNa-sanniviTThA sAhAraNa-bhattirAeNaM // 35 // bharahammi maNua-vihiyA mahiyA mohAri-dappa-mAhappA / siri-siddhaseNasUrihiM saMthuA siva-suhaM ditu // 36 // -pAThAMtara1. pA0-maNuya 2. pu0 vaMde 3. pu0 nAgakumAresu 4. pu0 vAukumAresu 5. pu0 paNasI 6. pu0 causayachiyAsI 7. pulasirinammIyaM, sA0 siriM namiM mahA0 8. sA0 siromAisu 9. sA0 bhuANadesammi 10. pA0 rAja ura; pu0 rajjaura kuDINIyasu 11. pA0 paMca ya sayAI, pu0 goviujapara paMcavAresu 12. pA0 devarAuruttA0 13. pu0 sA0 khaDilla 14. pu0 harasura khaTTarasu, pA0. harasaura khaTTaUdese / 15. sA0 pu0 kirADUe 16. pu0 vijayaparAe murummi 17. pA0 guDurAyasu, pu0 gaDhDharA ura pazcima desa018. sA0 jAla ura pu0 jAlahara 19. sA0 aNahilavADadese 20.pA0 mahiyaM 21. pA0 vAi 22. pu0 kuMkaNathalesu, sA0 kaMkaNathalIsu 23. sA0 pA0 dakSiNadesesu, pu0 dakSaNadesammi 24. pu0 pAlayattani 25. sA0 mahiya mohA. pu0 mahiyA mohappa mAhappA / For Personal & Private Use Only

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1500 sakalatIrtha stotra sA0 pratimA 14mI gAthA nathI, jyAre 28 mI ane 32mInA sthAne sA0 pratamAM nIcenI be gAthAo maLe cha : bUsIyanayare jojAurammi Asalapurammi naDale / gaMdau ca parivar3Ie vIraM vadAmi vesADe // 28 // dhavalikke dhaMdhUke khaMbhAitte taha ya vaDavahe / assAullInayare kappaMDavANijje vaMdAmi // 32 // A banne gAthAo kSepaka hovona samajI zakAya tema che. For Personal & Private Use Only

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prAcIna jana AgamoM meM janadarzanakI bhUmikA dalasukha mAlavaNiyA (1) jainAgama Do. upAdhye kI smRtimeM yaha vyAkhyAnakA Ayojana kiyA gayA hai aura Do. upAdhyene apane jIvana meM saMskRta viSayameM saMzodhana kiyA hI hai| kintu unakA mukhya saMzodhana prAkRtaapabhrazako lekara huA hai| SaTkhaMDAgamake solaha bhAgoM ke saMpAdana meM unakA pUrA sahayoga Do. hIrAlAlajI ko milA thA aura SaTkhaDAgama digabara saMpadAyako dRSTise AgamasthAnIya hai aura jainoM kI dRSTi se Agama ho samagra jaina sAhityakA jA prAkRta-saMskRta-apabhraza aura Adhunika bhASAoM meM likhA gayA hai-srota hai / ataeva maiMne 'jainAgama' isa viSayameM prathama vyAkhyAna denekA socA / aura Aja Apa sabake samakSa usI viSayameM apane vicAra rakhane jA rahA huuN|.yh avasara dene ke lie maiM zivAjI yunivarsiTI ke kulapati zrIpATila kA AbhArI huuN| jainAgama aura veda . vedakI surakSA zabdataH kI gaI hai / arthakI paraMparA prAyaH lupta ho gaI thii| jainAgama ke viSayameM jAnanA jarUrI hai ki paraMparAke anusAra arthakA upadeza arhat karate haiM aura usa ko zabdameM baddha karate haiM unake pramukha gaNadhara / arthAt jaina paraMparAke anusAra pradhAnarUpase Agama to tIrthakara kA upadeza hai kintu hameM jo prApta hai vaha tadanusArI zabdabaddha Agama hai| arthakA hI mahattva hone se zabda para vizeSa dhyAna diyA nahIM jA sakatA thaa| ataeva zabda kI ekarUpatA ho nahIM sakatI hai| tAtparya meM bheda nahIM honA cAhie - zabda kA rUpa jo bhI. ho / ataeva pariNAma yaha huA ki jisa bhASAmeM bhagavAna dvArA upadiSTa artha zabdabaddha kiyA gayA vaha bhASA prAkRta hone se, lokabhASA hone se vaidika bhASAkI taraha usakA ekarUpa satata surakSita nahIM raha sakatA thaa| ataeva paraMparA ke anusAra bhagavAna mahAvIrakA upadeza ardhamAgadhI bhASAmeM hotA thA aisA mAna kara bhI zvetAmbara jainoM ke Agama ardhamAgadhI meM surakSita na rahakara mahArASTrAprAkRtapradhAna ho gaye haiN| aura prAkRtabhASA kI prakRtike anusAra zabdoM ke rUpoM meM bhI saMskRta ke samAna ekarUpatA dekho nahIM jAtI / digabaroM ke mAnya siddhAnta bhI ardhamAgadhI meM na hokara zaurasenIpradhAna ho gaye haiM / aisA hote hue bhI prAcIna AgamoM kI arthaparaMparA yA tAtparya paraMparA eka hI thI yaha bhI nizcitarUpase kahA jA sakatA hai / bAdake kAlameM sAMpradAyika rUpa diyA jAne lagA taba arthaparaMparAmeM bhI bheda dRSTigata hone lgaa| ___ Agamo kI surakSAmeM eka dUsarI bhI bAghA thii| brAhmaNoMmeM veda kI surakSA pitAputra kI paraMparAmeM hotI thI aura jainoM meM guruziSya paraMparAmeM / yaha Avazyaka nahIM ki pitAko jaisA yogya putra milatA hai vaisA hI yogya ziSya guruko mile / aisI sthite meM AgamakI surakSA 1 Do. AdinAtha neminAtha upAdhye kI smRtimeM zivAjI yunivarsiTI meM tA. 7 10-77 ko diyA gayA prathama vyAkhyAna / 2 Ava. ni. 192; AgamayugakA jainadarzana, pR. 7 / muni zrIjambUvijayajI kI sUtrakRtAMga kI prastAvanA pR0 28 se 'vAcanA' prakaraNa dekheN| 3 samavAya-34, bhagavaI meM ullekha hai ki devoM kI bhASA ardhamAgadhI hai 5.4.190 4 dekheM, dhavalATIkA / 'saMyata' padako lekara jo vivAda huA vaha suprasiddha haiN| . For Personal & Private Use Only

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102 dalasukha mAlavaNiyA kaThina thI / AgamakI surakSA zramaNoM ke adhIna thI aura zramaNoM meM prAyaH vidyAgrahaNa kI yogya AyuvAle ziSya zramaNAcArya ko mile yaha saMbhava nahIM hotA thA / pitA apane putra ko bAlyakAlase vaha paDhAtA thA kintu zramaNoMmeM yaha vyavasthA saMbhava nahIM thii| yaha bhI kAraNa hai ki AgamoM kI zabdaparaMparA aura arthaparaMparA bhI khaMDitarUpameM bhI prApta hotI hai| phira bhI jo kucha surakSita raha sakA hai usase hama bhagavAna mahAvIrake maulika upadeza ko AMzikarUpameM ho sahI prApta kara sakate haiM / prastuta vyAkhyAna meM usa maulika upadeza ko hI dhyAna meM rakha kara maiMne jainAgamake viSayameM carcA karanA cAhA hai| veda aura jainAgamake pratipAdya viSayako dekhA jAya to kahanA hogA ki donoM meM aMtara avazya hai kintu vaha bhAratIya samagra dhArmika para parA kA uttarottara jo vikAsa huA hai usIke kAraNa hai| bhAratIya dhArmika paraMparA uttarottara jo nayA nayA rUpa letI hai usI zaGkhalAmeM eka kar3I yaha jainAgama bhI hai| use vaidika dhArAse sarvathA pRthak karake nahIM dekhA jA sakatA, use samagrarUpase bhAratIya paraMparA meM jo vikAsa huA hai uso pariprekSya meM hI dekhanA hogA / brAhmaNa aura zramaNa paraMparA meM virodha kI bAta kahI jAtI hai kintu donoM kA jo vikAsa hama dekhate haiM vaha dono ke pArasparika ghAtapratyAghAta kA ho phala hai-aisA mAnanA Avazyaka hai / ataeva donoM kA vikAsa svatantra hai-aisA nahIM kintu anyonyAzrita hai-yahI mAnanA ucita hai aura aisA mAnane para yaha bhI mAnanA par3atA hai ki gaMgA-jamunAke saMgama ke bAda jaise donoM nadIyA~ ekarUpa ho jAtI hai vaise hI bhAratIya dhArmika paraMparA meM bhI donoM paraparAe~ ekarUpa ho jAtI haiM aura hamAre samakSa hindudharma ke rUpa meM bhAratIya dharma paraMparA AtI hai / jaba hama hindudharma aisA nAma dete haiM taba brAhmaNa aura zramaNa kA bheda gauNa hokara . donoM kA aikya siddha hotA hai / yahI kAraNa hai ki bAhyAcArakI draSTi se eka brAhmaNadharmIko kisI jainadharmI se alaga karanA kaThina ho jAtA hai / vadikoM-brAhmaNoM meM nAnA prakAra ke pUjApratiSThAna aura bAhyAcAra ko lekara nAnAprakArake bheda hone para bhI sabhI veda ko apanA dharmagrantha mAnakara ekarUpatA siddha karate haiM vese hI jainoMne bhI apane AgamakA' veda saMjJA dekara usa ekatA kI puSTi kI hai| itanAhI nahIM ta tatkAla meM pracalita vidyAoM ke bhI apane AgamoM meM samAviSTa karanekA jo prayatna huA hai vaha bhI isI kI aura saMketa karatA hai ki bhAratIyapaMraparA ke vikAsa kI eka kaDIrUpameM hI hama jainavidyAko dekha sakate haiM sarvathA svataMtrarUpameM nahIM / veda se lekara brAhmaNa granthoM meM jo bhAratIyadharma kA rUpa hameM milatA hai vaha AdhyAtmika nahIM kintu bhautikavAdI hai, parigrahapradhAna hai| upaniSada meM Akara antarnira kSaNa zurU huA hai yaha sASTa dekhA jA sakatA hai / arthAt hI bAhyadRSTi ko chor3a kara aba antarmukha hokara ciMtana zurU huA / yahI kAraNa hai ki upa neSadoMmeM yajJIya karmakAMDa kA nirAkaraNa karake Atmakhoja kI tatparatA dikhAI deto hai / isI Atmakhoja kI paraMparA ko kucha zramaNoM ne AnAyA hai ora bAhyate Armukha hone kA ahAna vizeSa rUpane kiyA / saba zramagoM ne aisA nahIM kiyA yaha to akriyAvadI Adi kI mAnyatAoM ko dhyAnameM leM to mAnanA hI pdd'egaa| bhagavAna 1. AcA. 107, 'duvAlasaMgaM vA pravacanaM vA vedo taM je vedayati sa vedavIM" AcA. cU. pR. 185: vinTaranityaH hisTrI opha iMDiyana liTarecara bhAga 2 pR.474 / jainadharma pR. 107 / For Personal & Private Use Only

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prAcIna jaina AgamoM meM jaina darzana kI bhUmikA 103 mahAvIra aura buddhane isa antarmukhI pravRtti ko pradhAna rUpase apanAyA aura isI kA pratighoSa hama unake bAda vaidika vAGmayameM bhI dekhate haiM / kramazaH hiMsaka yajJoM kI jo bhautika saMpatti ke lie karmakAMDakI pravRtti cala rahI thI usakA nirAkaraNa ho kara AdhyAtmika yajJoM ke anuSThAna kI bAta cala par3I thI yaha spaSTa hotA hai / aura mAnava mAtra kA dhArmika adhikAra samAna hai - yaha bhAvanA bhI baDha rahI thI / isI mAnavamAtrakI ekatA kI bhAvanA ko bhagavAna mahAvIra ne aura bhI nayA rUpa diyA aura kahA ki jIne kA adhikAra kevala mAnava ko hI nahIM kintu jagata ke sUkSma-sthUla sabhI jIvoM ko hai' / ataeva sAmAyika vrata kI vyApti kevala mAnava taka nahIM kintu saMsAra ke sabhI jIvoM taka hai / ataeva kisI kI bhI hiMsA nahIM karanI cAhie / upaniSadoM meM brahma kI kalpanA hai, AtmAdvaita ko kalpanA hai kintu ahiMsA aura aparigraha Adi ko utanA mahattva nahIM jitanA ki bhagavAna mahAvIra ne apane upadeza meM diyA / unake mata meM brahma kA nahIM kintu samakA mahattva hai| unakA to kahanA thA ki parigraha hI hamAre lie bandhana hai aura parigraha ke lie hI jIva saba prakAra ke pApAcAra hiMsA, corI, jhUTha Adi kA Azraya letA hai / ataeva samakA pracAra karake parigraha ke pApa se mukti dilAnA hI jainAgamakA dhyeya ho gayA / sAmayika kA upadeza jAnane kA hamAre pAsa eka bhagavAn mahAvIra kA yaha sama yA hI sAdhana hai aura vaha hai jainAgama / kintu jainAgama kyA hai, aura kitane haiM aura kisane kaba likhA yA grathita kiye - isa viSaya meM jainoM meM hI kAphI matabheda hai / ataeva usa Agama ke viSaya meM isa vyAkhyAna meM kucha carcA karanA maine ucita mAnA hai / itaHpUrva AgamoM ke viSayoM meM maiMne kAphI likhA hai| kintu yahA~ jo vicAra maiM rakha rahA hU~ yaha bhinna dRSTi se hai / ataeva purAne vicAroM kA punarAvartana mAtra nahIM hai yaha maiM spaSTa kara denA cAhatA hU~ / itanA hI nahIM kintu mere ita:pUrva ke vicAroM meM yahA~ saMzodhana bhI dikhAI degA | vartamAna meM jainAgama aura tadviSayaka matabheda jainAgamake viSaya meM prathama yaha jAnanA jarUrI hai ki vartamAnameM jainAgamAntargata kyA samajhA jAtA hai / jainoM ke aneka saMpradAya haiM aura isa viSayameM aikya nahIM / digambaroMke matase to mUla jinAgama AcArAMga Adi dvAdazAMga vicchinna ho gaye haiM aura kevala dRSTivAda nAmaka bArahaveM a Mgake aMza pUrvake AdhAra se race gaye kasAyapAhuDa aura SaTkhaMDAgama AgamasthAnIya haiM / zvetAmbaroM ke matase 45 grantha jinAgamameM zAmila / unake matase AcArAMga Adi 11 aMga grantha jisa rUpameM bhI khaMDita rUpa meM saMbhava thA surakSita kara liyA gayA hai aura anya grantha jo sthaviroMne bhagavAn mahAvIra ke upadezakA anukaraNa karake race the bhI AgamAntargata kAlakrama se ho gaye haiM / itanA hI nahIM, ina granthoM kI TIkAe~-niryukti, bhASya, cUrNi aura TIkA milakara paMcAMgI jainAgamarUpa se pramANabhUta hai / sthAnakavAsI aura terApaMthI kevala 32 granthoM ko hI mAtra mUlarUpameM jainAgamAntargata ginate haiM / unake matase TIkAoM kA AgamarUpa se prAmANya nahIM / 1 AcA. 138; sUtrakR. 503-508 / 2. sUtrakR. 1-4, For Personal & Private Use Only

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dalasukha mAlavaNiyA - AgamoMke viSayameM isa matabheda kA mUla AgamoM kI surakSA ke lie jo vAcanAe huii| unhIM meM hai| ataeva yahA~ saMkSepa meM una vAcanAoMke viSa meM vicAra kara lenA jarUrI hai| ina vAcanAoMke viSayameM aura tAvatAra ke viSayameM abhI taka bahuta kucha likhA gayA hai| vAcanA ke viSayameM vistAra se prayatna muni zrI kalyANavijayajI ne apane 'vIranirvANa saMkta aura jaina kAlagaNanA' (saM0 1987) meM kiyaa| tadanantara zrI paM0 kailAzacandrajI ne 'jaina sAhitya kA itihAsa-pUrva pIThikA' (vI. ni. 2489) meM vistAra se samAlocana kiyA hai / zratAvatAra. ke viSaya meM SoDAgamako prathamabhAgakI prastAvanAmeM vistArase varNana hai aura usIkA vizeSa vivecana paM0 : kailAzacandrajI kI ukta pustaka meM bhI hai / yahA~ to mujhe isa viSayameM jo kucha kahanA hai vaha saMkSepameM hI ho sakatA hai / aura maiM jo kucha kahanA cAhatA hU~ vaha aba taka kI. isa viSayakI jo vicAraNA huI hai usIko lekara hI hogA / pATaliputrakI vAcanA . isa vAcanA ko zvetAmbara saMpradAya mAnatA hai| isa vAcanAkA koI ullekha' se digambaroM ke prAcIna sAhityameM nahIM / zvetAmbaroM meM bhI isakA sarvaprathama ullekha titthogAlImeM (gA.' 714 se) hai / yahA~ dhyAna dene kI bAta yaha hai ki usameM kevala isI vAcanAkA ullekha hai aura usake bAda honevAlI vAcanAoM kA ullekha nahIM hai| kintu rNimeM hai / ataeva , mAnanA paDatA hai ki mUlameM titthogAlI niyuktikAlakI racanA hai aura cUrNipUrva kI racanA hai| isa pATaliputra kI vAcanA kI khAsa bAta yahI hai ki durbhikSa akAla-anAvRSTi ke kAraNa jaina zramaNa saMgha ko magadha se bAhara jAnA par3A aura kaI zramaNa mRtyu ke zaraNa ho gaye / sukAla hone para jo bhI bace the ve pATaliputra meM ekatra hue aura eka dUsare se pUcha pUchakara . gyAraha aMga jisa rUpa meM upalabdha ho sakA saMkalita kiyA gayA / kintu siddhAnta ke sArabhUta dRSTivAda kisI ko yAda nahIM thA / ataH socA gayA ki bhadrabAhu jo yogasAdhanAmeM lage haiM : unhIM se isakI vAcanA lI jaay| bhadrabAhu ne sthUlabhadra ko vAcanA dI kintu apanI Rddhi ke pradarzanake kAraNa kevala dazapUrvako anujJA do-arthAta 14 meM se kevala daza hI ve dasaroM ko paDhA sakate haiM - esA kahA / isa prakAra sthUlabhadra ke bAda dazapUrvakA hI jJAna zeSa rahA / yahA~ titthogAlImeM bhadrabAhu kahA~ the yaha nahIM spaSTa hotA / kintu ve pATaliputra se kahIM bahuta dUra to ho nahIM sakate the / isakA saSTIkaraNa hameM Avazyaka cUrNise prApta hotA hai / usameM usI prasaMgameM likhA hai-"nepAla vattagIe ya bhaddabAhusAmI acchati coddasapuvI" pR0 187 / ataeva ve isa paraMparAke anusAra ujjaina meM jasI ki digambaroM kI mAnyatA hai, ho nahIM skte| dUsarI bAta Avazyaka cUrNise yaha bhI spaSTa hotA hai ki bhadubAhu svAmI apanI sAdhanA pUrI karake sthUlabhadra ke sa tha vihAra kara ke pATaliputra Aye (pR. 188) aura vahIM sthUlabhadra ke dvArA Rddhipradarzana hone ke kAraNa unhoMne dazapUrvake Age vAcanA denekA niSedha kiyA / ata eva caturdazapUrvI bhadrabAhu akAla ke kAraNa ujjainI gaye aura akAlake hI kAraNa zithilAcAra 1 yahA~ maiMne kevala prAcInatama ullekhako prAdhAnya diyA hai / anya ullekhoM ke lie dekheM sUtrakRtAMgakI muni zrI ja bUvijayajI kI prastAvanA pR0 28 / '2 yahA~ titthogAlo mUlarUpa meM jaisA thA usase abhiprAya hai / upalabdhameM to zaka 1323 / taka kI bhI carcA hai-gA0 624 / 3 mRtyu vIra ni. 170 / 4 mRtyu vIra ni0.215 meM / For Personal & Private Use Only

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prAcIna jaina AgamoM meM jaina darzana kI bhUmikA 105 baDha kara saMghabheda huA yaha jo digambara paraMparA kA mAnyatA hai'-vaha vicAraNIya ho jAtI hai / titthogAlImeM to spaSTa likhA hai ki kucha muni akAla ke kAraNa magadha se bAhara gaye aura kuchane anazana kara liyA aura jo bAhara gaye ve bhI yatanAse jIvanayApana karate rahe / sukAla hone para magadhameM jo vApasa Aye unameM koI matabheda huA aisA koI ullekha bhI titthogAlImeM hai nahIM / aura digaMbara paraMparA ke lekhakoM ne jo nizcita rUpa se titthogAlI ke bAda ke haiM, akAla ke kAraNa hI vastragrahaNa hone lagA yA usa akAlameM vastragrahaNa kI prathA cala par3I-yaha ko likhA hai vaha to nirAdhAra hI pratIta hotA hai kyoM ki jahA~ khAnA milanA hI duSkara ho vahA~ vastra sulabha kaise hogA? vastra kI prathA cAlU huI isakA kAraNa akAla to nahIM ho sakatA / yaha bAta digaMbara lekhakoM ke bhI dhyAnameM AI hai ataevaM apanI paraMparAko siddha karane ke lie kathA bhI gaDha lI ki nagnako dekhakara zrAvikA kA garbhapAta huA aura usIke kAraNa Age calakara ardhaphAlaka saMpradAya calA-aisI kathAoM meM sAMpradAyika tathya ho sakatA hai, itihAsakA tathya nahIM / aura isI prasaMgameM digaMbara lekhakoM dvArA yaha jo kahA jAtA hai ki apane zithilAcArake anupAra zAstra kI racanA kI yaha bhI nirAdhAra hai| vidyamAna zAstra ko dekhakara yadi yaha AkSepa kiyA jAya to kucha aMzameM aucitya hogaa| kintu use bhadrabAhu ke kAlake sAtha joDanA to asaMgata hI hai / kyoM ki vidyamAna zvetAmbara Agama pATaliputra kI vAcanA ke anusAra haiM yaha to zvetAmbara bhI nahIM maante| dUsarI bAta yaha bhI hai ki ujjaina vAle bhadrabAhu aura magadhake bhadrabAhu caturdazapUrvI kA aikya bhI saMdigdha hai| do bhadrabAhu hue aisA dono paraMparA mAnatI hai aura kathAkAroMne dono ko kathAoM kA mizraNa kara diyA hai yaha pratIta hotA hai| pATaliputrakI vAcanA meM ekAdaza aMga sthira hue aura sthUlabhadrane dazapUrva kI vAcanA Age baDhAI -itanA spaSTa hai, kintu zvetAmbaroM ke anusAra jo dUsarI vAcanA mathurAmeM karanI pahI-yahI siddha karatA hai ki punaH navanirmANakI AvazyakatA A paDI thii| ata eva vidyamAna zvetAmbara AgamoM ko pATaliputrakI vAcanA se bhinna hI mAnanA cAhie / arthAt hI pATaliputrakI vAcanA se bace hue AgamoM meM hI parivartana-parivardhana-saMzodhana kara mAthurI vAcanA titthogAlI kevala aMgakI vAcanA kA hI nirdeza karatA hai| vaha aMgabAhyakI vAcanA ke viSayameM mauna hai / spaSTa hai ki usa kAla taka bhagavAna ke upadeza kA saMkalana zratarUpase aMgameM hI mAnA gayA thA / isakA yaha artha to nahIM ki usa kAla taka anya grantha nahIM bane the / dazavakAlika zayyaMbhava kI racanA hai / vaha bhadrabAhu ke pUrvakI hai aura svayaM bhadrabAhune bhI dazA-kalpa-vyavahAra kI racanA kI thI aisI zvetAmbara mAnyatA hai / kintu ina 1 dekhe jai.sA. i. pUrvapIThikA, saMghabheda prakaraNa, pR. 375 se / . 2 yahA~ yaha bhI dhyAna dene kI bAta hai ki 'dubhikkhaMbhatta' kA upayoga jaina muni nahIM kara sakate-jAtAdharmakathAgata meghakathA su0 31 suttAgame pR. 962 / . 3 jai.sA. i. pUrvapIThikA pR. 377 / 4 dekheM, samavAya1, 211-227 / bhagavatI 25.3. 731 / 5.titthogAlI gA0 712-714 / / 6 dazavakAlika aura kalpa-vyavahAra ko to digaMbaroM ne bhI apanI aMgabAhyasUcI meM sthAna diyA hai |-dhvlaa pu.1, pU0 96 / jayadhavalo pR0 25 / For Personal & Private Use Only

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106 dalasukha mAlavaNiyA granthoM kI vAcanAkA koI prazna nahIM thA / vAcanA kevala aMgagranthoMkI Avazyaka samajhI gaI 1 thI / kyoMki Agama yA zruta aMgagranthoM taka sImita thaa| Age calakara zrutavistAra huAanya AcAryakRta granthoM ko bhI kramazaH AgamakoTimeM lAyA gayA yaha kahakara ki ve bhI gaNadhara kRta hai' / mAthurI vAcanA mAdhurI vAcanA bhI pATaliputra kI vAcanA kI taraha kevala aMgasUtroM ke lie hI huI thii| naMdI cUrNi meM aMga ke lie kAlika zabda kA prayoga hai pR0 46 / usameM bho aMgavAsa vAcanA yA saMkalanAkA koI ullekha nahIM hai| mAdhurI vAcanA pATaliputrameM na hokara mathurAmeM huI yaha siddha karatA hai ki usa kAlameM pATaliputra ke sthAnameM mathurA jenoM kA viziSTa kendra bana gayA thA / arthAt bihAra se haTakara aba jainoMkA prabhAva uttara pradezameM baDha gayA thA / yahIM se kucha zramaNa dakSiNakI ora gaye the / jinakI sUcanA dakSiNameM prasiddha mAthura saMgha ke astitva se milatI hai| yaha bhI eka kAraNa hai ki dakSiNa ke digaMbaroM ke grantha mahArASTrI prAkRtameM na hokara bhI zaurasenI bhASA ke prabhAva se mukta nahIM haiM / mAthurI vAcanAke pradhAna the "skaMdilAcArya, ve paraMparAke anusAra vIrani0 827 se 840 taka yuga pradhAna pada para the / isa kAla taka aMgoM ke alAvA kaI aMga bAhya grantha bana cuke the kintu isameM unakI vAcanA yA saMkalanAkA prazna nahIM thaa| isa aMgakI vAcanA kI AvazyakatA ke viSaya meM do mata haiN| eka yaha ki kAlika zruta-aMga Agama avyavasthita ho gayA thaa| yaha mata saMbhavataH = digaMbara paraMparA ke anukUla hai| dUsarA yaha ki usa kAla meM anuyogadharoM kA abhAva ho gayA thA, kevala skaMdila hI eka mAtra bace the| spaSTa hai ki dUsare matake utthAna kA prayojana hI yaha dIkhatA hai ki jo kucha usa vAcanAmeM kiyA gayA vaha nayA nahIM kiyA gayA, jo purAnA calA A rahA thA vahI vyavasthita kiyA gayA jisase usake prAmANya meM koI kamI na ho / vAstavika rUpa se dekhA jAya to mAdhurI vAcanAmeM hI parivartana parivardhana saMzodhana karake aMga sUtroM ko vyavasthita kiyA gayA hogA aura isI kAraNa se usake prAmANyameM loga zaMkA karane lage hoNge| ataeva usake nirAkaraNa ke lie hI yaha mata utthita huA ki sUtrameM kucha nayA nahIM kiyA gayA - sUtra naSTa hI nahIM hue the yA avyavasti nahIM hue the / kevala unake jAnakAroM aura vyAkhyAkAroMkI kamI ho gaI thI / isa prakAra naye nirmANako prAmANya denA usa dUsare mata kA prayojana siddha hotA hai / yadi pATaliputrakI vAcanA hI vyavasthita kI gaI hotI to usake prAmANyake viSaya meM kucha prazna hI nahIM uThatA aura na isa dUsare mata ke utthAna kI AvazyakatA hI hotI / zvetAmbaroM dvArA mAnya aMga grantha jo vidyamAna haiM ve mAthurIvAcanAnusArI haiM aura usameM jo parivartana parivardhana-saMzodhana kiyA gayA hai usake viSayameM Age carcA kI jAyegI / 1 Agama saMkhyA kisa prakAra kramazaH baDhI isake lie dekheM-Agama yuga kA jaina darzana, 1027 / 2 dekheM naMdI kArikA 32 aura usakI cUrNi / 3 naMdI cUrNi pR0 9 / 4 naMdI gA0 33 ( sthavirAvalI) / * For Personal & Private Use Only .

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prAcIna jaina AgamoM meM jaina darzana ko bhUmikA 107 mAthurovAcanA ke alAvA nAgArjunIya vAcanA bhI valabhI meM huI aisA nirdeza sarvaprathama kahAvalI meM hI milatA hai| kahAvalI bhadrezvarakI racanA hai aura vaha A. haribhadra ke bAda kI racanA hai / ataeva usa nirdezakA kAraNa yahI ho sakatA hai ki kucha cUrNioMmeM nAgarjunIya ke nAma se pAThAMtara milate haiM aura pannavaNA jaise aMgabAhya granthameM bhI pAThAMtara kA nirdeza hai ataeva anumAna kiyA gayA ki nAgArjuna ne bhI vAcanA kI hogii| yaha satya hai yA kevala kalpanA isa viSayameM kucha nahIM kahA jA sakatA kintu itanA to nizcita rUpase kahA jA sakatA hai ki maujudA Agama (aMga-Agama) mAthurI vAcanAnusArI haiN| aura usameM tathya bhI hai / anyathA pAThAMtaroM meM skaMdilake pAThAMtaroMkA bhI nirdeza miltaa| aMga aura anya grantho kI aisI vyaktigata kaI vAcanAe~ huI hoMgI yaha bhI tathya hai anyathA bhagavatIArAdhanAkI aparAjitakRta TIkAmeM AcArAMgAdi ke jo pATha uddhRta kiye haiM ve sabhI usI rUpameM vidyamAna AcArAMga Adi meM mila jAte / kintu kucha milate nahIM haiM-yaha tathya haiM / aura yaha bhI tathya hai ki AcArAMgAdi prAcIna AgamoM kI cUrNimeM jo pATha svIkRta haiM usase bhinna pATha TIkAmeM kaI sthAnoMmeM milatA haiM / yaha siddha karatA hai ki aMga AgamoM kI vAcanAke ekAdhika prayatna pATaliputrako vAcanAke bAda hue haiN| itanA hI nahIM praznadhyAkaraNa jaise grantha kA to saMpUrNa rUpase parivartana ho gayA hai aura aMgoM kI kathAoM meM bheda bhI ho gayA hai| ataeva itanA to nizcayapUrvaka kahA jA sakatA hai ki ina vAcanAoM dvArA upalabdha maulika aMga Agama kI surakSAkA prayatna avazya huA hai sAtha hI itanA bhI mAnanA paDegA ki sAMpradAyika AvazyakatAnusAra usameM parivartana, parivardhana aura saMzodhana bhI kiyA gayA hai| A. devardhikA pustakalekhana A. devardhine AgamoMko pustakArUDha kiyA yaha paraMparA to hamAre samakSa hai kintu kina kina granthoMko pustakArUDha kiyA isakA koI ullekha milatA nahIM / naMdI meM jo zrutakI sUcI dI gaI hai vaha hamAre samakSa hai kintu naMdo devarSikI racanA nahIM hai| aisI sthitimeM nadI kI sUcIgata sabhI grantha devarSi dvArA pustakArUDha hue the yaha nahIM kahA jA sakatA / ataeva isakA nirNaya kaThina hai ki ve kauna grantha the jo pustakArUDha hue| sAmAnyataH itanA kahA jA sakatA hai ki aMgagranthoMko to pustakArUDha kiyA hI hogaa| aMgabAhya meM jitane grantha pUrvavartI hoMge ve to pUrvakAlase pustakArUDha hoMge hii| kinnu vidyamAna AgamasUcImeM aise kaI grantha haiM jo devardhike bAdakI racanA hai, jaise ki kucha prakIrNaka grantha / ataeva yaha mAnanA paDatA hai ki zvetAmbara paraMparA meM Agama koTimeM samaya samaya para naye naye grantha samilita kiye jAte rahe haiN| yahI prakriyA digaMbara paraMparA meM bhI dekhI jAtI hai| anyathA digaMbara paraMparAmeM mUlAcAra se lekara vidyAnanda takake grantha Agama ke prAmANya ko kaise prApta hote ? pichale varSoM meM SaTkhaDAgama aura kasAyapAhuDa milane ke bAda isa prakriyA meM parivartana dekhA jAtA haiM aura siddhAnta granthoMke rUpameM inhIM doko aura unakI TIkA bhoMko hI mahattva milane lagA hai-jo ucita hI hai| zrutAvatAra zvetAmbaroMmeM AgamoM, khAsakara aMga AgamoMkI vAcanA kA jikra hai jaisA ki hama ne isake pUrva kahA hai| to digaMbaroM meM vAcanAkA prazna hI nahIM hai kyoMki unake matameM Agama 1 vizeSa ke lie dekhe vIrani0 pR. 114 / / 2. sA. i. pUrvapIThikA pR0 525 / 3 dekheM sthAnAMga samavAyAMga (gujarAtI) pR. 245 Ti0 1, pR0 256 Ti01,2 10, pR0 257 ke TippaNa / For Personal & Private Use Only

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108 dalasukha mAlavaNiyA sthAnIya SaTkhaMDAgama' hai aura vaha bhUtabali-puSpadaMtakI racanA mAnI jAtI hai| phira bhI kisa prakAra uttarottara aMga AgamoM kA viccheda hotA gayA aura aMtameM kisa prakAra ukta do AcAryoMne SaTkhaDagima kI racanA A0dharasena se upadeza prAptakara kI usa vivaraNako zrutAvatArake rUpameM diyA jAtA hai| naMdI AmnAya paTTAvalImeM ina do AcAryoM ko eka aMga(AcArAMga)ghara kahA hai (dhavalA bhAga 2, prastAvanA pR0 26) aura unakA samaya vIrani0 683 ke bAda kabhI hai| / dhavalA TIkAmeM to yaha spaSTa kiyA hai ki lohArya ke bAda-"tato samvesimaMgapuvvANamegadeso AiriyaparaMparAe AgacchamANo dharaseNAiriyaM saMpatto"-spaSTa hai ki dharasena AcArya taka saMpUrNa aMga aura pUrvakA viccheda nahIM thA, unakA ekadeza dharasena taka to surakSita thaa| usI zeSa aMza ke AdhAra para vIrani. 683ke AsapAsa SaTUkhaMDAgama kI racanA mAnI jAtI hai| donoM kI tulanA khAsa dhyAna dene kI bAta to yahA~ yaha hai ki AcArya dharasena bhI saurASTra meM hI giranAra ko guphA meM the aura saurASTra ke hI valabhI nagarameM zvetAmbaroM ke matase AgamoM kA pustakalekhana haa| digaMbaroM ne vIrani. 683 ke bAda yaha kiyA to zvetAmbaroM ne mAthurIvAcanA jo vIrani. 827-40 ke bIca huI usakA lekhana vIrani. 980 yA 993 meM pUrNa kiyA / spaSTa hai ki donoMmeM jo karIva 300 varSa kA antara hai usIke kAraNa zvetAmbaroMmeM AgamoM kI saMkhyA baDha gaI itanA hI nahIM kintu usa saMpradAyakI mAnyatAoM kI puSTi kA bhI unheM avasara milaa| inhI 300 varSoM meM jo anya digambara grantha bane unameM bhI yahI prakriyA apanAI gaI aura digambara mAnyatAoM ko puSTa kiyA gayA / - vIrani0 6833. bAda race gaye SaTkhaMDAgamameM patipAdya jo viSaya hai usameM zvetAmbarokA koI matabheda nahIM hai / yahI siddha karatA hai ki usa samaya taka jo, zruta siddhAnta thA usameM zvetAbara digambarameM koI bheda nahIM thA / strI-mukti jaise viSayameM jo zvetAmbara-digambarameM Aja maiddhAntika matabheda hamAre samakSa hai-vaha bhI nahIM thaa| arthAt donoM usa kAla taka strI-mukti mAnate the| yaha siddha karatA hai ki pAraMparika siddhAnta donomeM surakSita the / usake bAda hI vastrake AcArako lekara jo matabheda dRr3ha hotA gayA usI ke phalasvarUpa strI-mukti kA niSedha bhI digambaroM meM dRDha hotA gayA / aura strImuktikI sthApanA yApanIyoM meM aura zvetAmbaroMmeM dRDha hotI gii| AcArya umAsvAtikA tattvArthasUtra bhI isa bAta kA sAkSI hai ki vaha donoM saMpradAyoM havAga isI lie apanAyA gayA hai ki usameM bhI maulika jainAgamoM ke siddhAntakA nirUpaNa haiusI kI TIkAe~ jo likhI gaI usameM donoM saMpradAyoM ne apanI apanI mAnyatAoM kA nirU 1 vastutaH SakhaMDAgama jaisA upalabdha hai vaha na to eka kAla kI racanA hai aura na eka AcArya kI racanA hai| kaI prakaraNoM kA usameM samAveza hai jo nizcita rUpase eka kAla kI racanA nhiiN| . . 2 yahA~ yaha dhyAna denekI bAta hai ki dharasena ko AcArya paraMparAse prApta thA to 683 ke bAda kitane AcArya samajhe jAya ? 3 lekhanakA yaha kAla kalpasUtragata ullekhake AdhAra para hI mAnA jAtA hai kintu yaha bhI vicAraNIya hai ki yaha AgamalekhanakAla hai yA nhiiN| For Personal & Private Use Only

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prAcIna jaina AgamoM meM jaina darzana kI bhUmikA paNa karanekA yatra tatra prayatna kiyA hai kintu mUla tattvArthapUtra meM donoM sampradAyoM kI mAnyatA kI ekarUpatA spaSTa hotI hai / digaMbaroM ko mAnya mUlAcAra' jo A. vaTTakera yA kundakundakI kRtirUpa se mAnA jAtA hai usameM bhI strImuktikA samarthana dekhA jAtA hai / yaha bhI siddha karatA hai ki usa viSaya meM saiddhAMtika matabheda kI jar3a usake bAda ho kabhI huI hai| usameM likhA hai "evaMvidhANacariyaM caraMti je sAdhavo ya ajjaao| te jaMgapujja kittiM suhaM ca laNa sijjhati // ___ mUlAcAra 4. 196, pR0 168 / bhaulika niyukti meM bhI strI-mukti kA prazna carcita nahIM hai| mUlaniyuktimeM boTika nihnava kA bhI ullekha nahIM haiM jo bAda meM usameM jor3A gayA yaha isa lie spaSTa hai ki utarAdhyayanameM nihnavoM sambandhI jo gAthA hai, usameM boTika nihnava kA ullekha nahIM hai| yaha ullekha bAda meM Avazyakaniyukti meM jor3A gayA hai-isase yaha spaSTa hai kyoM ki Avazyakaniyukti ke nirmANa ke bAda hI uttarAdhyayananiyukti kA nirmANa huA hai phira bhI usameM yaha niva na pAyA jAya to spaSTa hotA hai ki Avazyakaniyukti meM hI yaha bAdameM jor3A gyaa| aura ThANAMga meM bhI sAta hI nihnavoM kA ullekha hai - ThANa 744 / sthAnAMga-samavAyAMga pR.327335 / uttarA. ni0 gA0 164 se / Avazyaka ni0 gA0778 se / Agama kaba kitane ? aMga Agama bAraha haiM- isa mAnyatA ko sthira hone meM bhI samaya gayA hogaa| isake pramANa svayaM zvetAmbaroM ke Agama hI de rahe haiN| svayaM prathama bhadrabAha ke samaya taka bAraha aMgoM kI sthApanA, prAmANya aura svAdhyAya kI prakriyA zurU ho gaI thI-isameM bhI saMdeha hai / kyoM ki vyavahArasUtra jo zvetAmbarake anusAra svayaM bhadrabAhu kI racanA hai usameM jo svAdhyAya-krama diyA hai usameM bAraha aMgameM se kucha hI haiN| lekina samaya bItane para bAraha aMga zruta hai yaha mAnyatA sthira ho gaI / kyoM ki yaha bAta zvetAmbara aura digaMbara donoM ko mAnya hai ataeva yaha kahA jA sakatA hai ki sampradAyabheda hone ke parva yaha vyavasthA ho gaI thii| aMgake bAda aMgabAhya AgamakA prazna hai| uttarAdhyayana meM gyAraha aMga aMgabAhya, prakIrNaka aura dRSTivAdakA ullekha haiM-28.21.23 / AcArya umAsvAtike tattvArthabhASyameM aMgavAhya meM sAmAyika, caturvizatistava, vandanA, pratikramaNa, kAyotsarga. pratyAkhyAna, dazavaikAlika, uttarAdhyayana, dazA, kalpa, vyavahAra, nizItha, RSi-bhASitAdi-kA .. 1 'mUlAcAra' meM bAdameM kAphI vRddhi huI hai yaha bhI dhyAnameM rakhanA Avazyaka hai| pUrI kI pUrI kRti na eka kAla kI hai na eka kartA kI / kintu saMgrahagraMtha hai / 2 bAraha aMga kI bauddha mAnyatA ke lie dekheM, zrI jaMbUvijaya jo saMpAdita AcArAMga pR0 402 / vahAM bhI nava aMga meM se bAraha kI kalpanA kI hai / nava kA nirdeza sthaviravAda meM, bAraha kA nirdeza mahAyAna meM hai| 3 vya0 u0 10 sU0 297-312 / 4 sUtrakRtAMga 661 meM IzvarakAraNika kI carcA ke samaya-"duvAlasaMga gaNipiDagaM" kA ullekha sarva prathama AtA hai / For Personal & Private Use Only

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dalasukha mAlavaNiyA ullekha hai| nAmataH 12 kI ginatI kI gaI aura 'Adi' se anya bhI abhipreta hoNge| yahI sUcI thoDe parivartana ke sAtha dhavalAmeM hai jahA~ 14 aMgavAhya nAmataH ginAye gaye haiN| isase itanA to spaSTa hotA hai ki yaha sUcI sAmAyika Adi pRthak cha: prakaraNa granthoM kA samAveza 'Avazyaka' nAma se kiyA gayA usake pUrvakI hai| ataeva utkAlika aMgabAhyake Avazyaka aura tadvayatirikta isa prakAra kA jo vibhAjana zvetAmbaroM meM huA isake bhI pUrvakI yaha sUcI hai-aisA mAnanA cAhie / isa prakAra kA vibhAjana naMdI (sU080, pR031) aura anuyogadvArasUtra meM (sU0 5, pR0 60) hai| sthAnAMga-samavAyAMga meM aMgabAhya mAne jAne vAle grantho meM se-kevala kSudrikAvimAnavibhakti, mahAvimAnavibhakti, RSibhASita, uttarAdhyayana, dazA-kalpa vyavahAra, candrapracapti,. sUryaprajJapti, jambUdvIpaprajJapti aura dvIpasAgaraprajJapti kA ullekha hai |-(gujraatii anu0 pR0 262 -263) aura ina cAra dazAoM-bandhadazA, dvigRddhidazA, dIrghadazA, saMkSepita dazA (pR0256) kA bhI ullekha hai kintu TIkAkAra kA kahanA hai ki inake viSaya meM hama kucha nahIM jAnate / titthogAlI meM jahA~ zrutaviccheda kI carcA hai vahA~ bAraha aMga ke uparAMta nimna zrata kA ullekha hai-kalpa-vyavahAra, dazA, nizItha, uttarAdhyayana, dazavaikAlika, anuyogadvAra aura naMdI-isase patA calatA hai ki usake kAla taka ina graMthoM kA Agama meM samAveza hogA / isameM candra Adi cAra prajJaptioM kA' ullekha nahIM yaha sUcita karatA hai ki aba taka unakA AgamakI koTi meM samAveza nahIM thaa| ataeva sthAnAMga-samavAyAMga meM unakA ullekha jo milatA hai vaha kAlakrama se AgamakoTi meM unheM sthAna milA yaha sucita karatA hai| - isake bAda honevAlI AgamoM kI sUcI ke viSaya meM maine anyatra carcA kI hai use yahA~ doharAne kI AvazyakatA nahIM hai / AgamakI saMkhyA kramazaH baDhI hai itanA dikhAnA hI yahA~ abhipreta hai| ___ AgamoM ke vargIkaraNa ke viSaya meM bhI maiMne anyatra carcA kI hai ataeva use bhI yahA~ doharAnA Avazyaka nahIM / AgamoM meM carcita viSayoM kA kramika vikAsa isameM to saMdeha ko koI sthAna nahIM hai ki AgamoM meM prAcArAMga kA prathama zrutaskaMdha sabase prAcIna stara hai / usake bAda krama meM AtA hai sUtrakRta kA prathama zrutaskaMdha / aura vaha bhI AcArAMga meM pratipAdita viSayoM kA mAnoM vivaraNa ho aisA hai / ataeva ye donoM hameM bha. mahAvIra ke maulika upadeza kI jhalaka dene meM samartha haiN| una donoM meM zramaNadharma ko hI mahattva diyA gayA hai| gRhasthadharma kI to kevala niMdA hI hai| Agamagata isI prAcIna mAnyatA meM kramazaH jo parivartana AyA vaha anya AgamoM kI tadviSayaka carcA se spaSTa hotA hai| Age calakara gRhastha yA upAsaka varga kA nirmANa huA aura unako bhI jaina saMgha meM sthAna milA / yaha svAbhAvika prakriyA hai / 1 candra, sUrya aura jaMbUdvIpa ina tIna prajJaptioM kA samAveza digaMbara matase dRSTivAda meM hai| dhavalA pu.2, prastAvanA pR0 43 / 2 jena-sAhitya kA bRhad itihAsa prastAvanA pR034 se / 3 vahI pR0 33 se / For Personal & Private Use Only

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prAcIna jaina AgamoM meM jaina darzanakI bhUmikA 111 zramaNoM ke AcAra kA vivaraNa dekhA jAya to spaSTa hotA hai ki niyama rUpa se pAMca mahAvratoM ke svIkAra kI koI carcA AcArAMga ke prathama zrutaskaMdha meM nahIM hai / sUtrakRta prathamaskaMdha kI eka gAthA meM prANAtipAtAdi pAMca doSoM kA ullekha eka sAtha hai aura kahA gayA hai ki 'jiNasAsaNa paraMmuhA' jo haiM ve ina doSoM kA poSaNa strI ke vaza hokara karate haiM (232-233 ) kintu isa prakAra pAMcoM doSoM kA koI ullekha eka sAtha AcArAMga prathama zrutaskaMdha meM nahIM hai / aura nahIM eka sAtha unakI virati kI carcA AcArAMga meM hai| isase spaSTa hotA hai ki bhramaNoM kI pAMca mahAvrata kA svIkAra karanA cAhie yaha prakriyA kAlakrama se jaina saMgha meM AI hai / zvetAmbara aura digambara donoM yaha mAnate haiM ki prArambha meM zramaNa sAmAyika vrata kA svIkAra karate hai isase bhI sUcita hotA hai ki bhramaNa banane kI yahI prakriyA thI aura sUtrakRta meM to spaSTa hI likhA hai ki bhagavAna mahAvIra ne hI sarva prathama sAmAyika kA upadeza diyA - " hi NUna purA aNussuyaM aduvA taM taha No samuDiyaM / muNiNA sAmAi AhiyaM NAeNa jagasavvadaM seNA // sUtrakRta - 141. saba pApoM kA mUla AcArAMga ke upadeza kA sAra dekhanA ho to yahI hai ki saMsAra meM SaDjIvanikAya haiN| sabhI sukha cAhate haiM duHkha koI nahIM cAhatA, maranA koI nahIM cAhatA, ataeva kisI bhI prANI yA jIva ko pIr3A denA nahIM caahie| jaisA mujhe sukha priya hai, sabhI ko sukha priya hai ataeva kisI ko pIr3A denA nahIM cAhie yahI samatAbhAva hai jo sAmAyika hai / isI prazna ko lekara bhagavAna kA upadeza huA / isI ahiMsA meM se satyAdikA svIkAra huaa| sUtrakRtAMga ke prArambha meM hI bhagavAna mahAvIra ne yaha kahA hai ki parigraha hI bandhana hai aura usI ke kAraNa jIva hiMsA Adi kA AcaraNa karatA karAtA hai / isa dRSTi se dekhA jAya to bha. mahAvIra kI dRSTi meM parigraha ko hI mAnA gayA / aura yahI kAraNa hai ki unhoMne apane zramaNa jIvana meM nagnatA kA svIkAra kiyA aura aceladharma kA pratipAdana kiyA / yaha svAbhAvika hai ki yaha kaThoratama dharma thA jisakI niMdA bha. buddha ne ko hai / jisa prakAra atibhoga eka ekAMta haiM usI prakAra bhoga kA AtyaMtika tyAga AtmA ko atikaSTa denA bhI dUsarA ekAnta hai| ataeva bha. buddha ne to donoM aMtoko chor3akara madhyama mArga kA svIkAra kiyaa| yahI kAraNa hai ki jaina zramaNa paramparA meM bhI bha. mahAvIra kA AtyaMtika acelaka mArga panapA nahIM aura zvetAmbara saMpradAya yA sacelaka sampradAya kA udbhava huA hai / digambaroM meM bhaTTAraka sampradAya bhI isI bAta kI puSTi karatA hai ki Atika kaSTa kA mArga sabake lie prazasya nahIM hai| hama bhale hI madhyamamArga ko zithilamArga kaha karake usakI nindA kareM kintu sarvajana sulabha to yahI mArga ho sakatA hai / aura jaina zramaNa paramparA kA itihAsa bhI isakI puSTi karatA hai ki aneka bAra ati utkaTa kleza ke mArga ko apanAne kA prayatna huA kintu usameM saphalatA kucha samaya taka hI sImita rahI hai usa antima Adarza kI tArIpha avazya kareM kintu madhyamamArga kI niMdA to na kareM - yahI ucita ho sakatA hai / 1sa meM akaraNi 2 a0 15, 0 1012 ( mahAvIracarita) 2 sUtrakRtAMga meM bhI nagnatA kI hI pratiSThA bhramaNa ke lie nirdiSTa hai- "jassAe kIraha nagabhAve muMDabhAve " su0 714, 10985 / pApakammaM ti kaTTu sAmAiyaM caricaM paDivaNja" AcArAMga zra0 For Personal & Private Use Only .

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dalasukha mAlavaNiyA mahAvIra kA pratipAdya rahA / unhoMne kahA haiM ki ye jIva janma grahaNa karate haiM aura punarjanma kI paraMparA calatI / isa punarjanma kI paraMparA ko nirasta karanA, mokSa prApta karanA yahI jIvana kA uddezya hai / ata eva Age calakara jIvavidyA kA vikAsa ukta donoM AgamoM ke bAda ke AgamoM meM dekhA jAtA hai / vaha sArA kA sArA vikAsa jo hama dekhate haiM vaha svayaM bha. mahAvIra kI dena hai yaha nahIM kahA jA sakatA / AcAryoM ne usa viSaya kI vyAkhyA kI taba jIva kA svarUpa - usakI nAnA prakAra kI gati - usakI sthiti usake bheda ityAdi vivaraNa hameM anya AgamoM meM kramazaH vikasita rUpa meM milate haiM / jIva kI vividha gati ke sandarbha meM hI bhUgola khagola ke viSaya meM bhI AcAryoM ne socA aura tatkAla meM jo usa viSaya kI vicAraNA AryoM meM calatI thI usakA apanI dRSTi se samAveza apane zAstra meM kiyA / ataeva usakA bha. mahAvIrakI sarvajJatA se koI saMbaMdha nahIM hai / 3 isI prakAra kAla kA utsarpiNI-avasarpiNI Adi bheda aura unameM tIrthakaroM ke udbhavakI carcA bhI AgamoM meM kAlakrama se hI AI hai| vaidikoM ke yugoM kI kalpanA ko samakSa rakhakara yaha vyavasthA jainAcAryoM ne socI haiM / ataeva ise bhI bha. mahAvIra ke maulika upadezake sAtha jor3anA jarUrI nahIM hai / 112 SaDjIvanikAya kA upadeza' bha. bandhanoM meM par3a kara nAnA dizAoM meM jainoM kI vistRta karmavicAraNA ora guNasthAna kI vicAraNA bhI kramazaH hI vikasita huI hai / karmaraja hai, karmazarIra hai aura vaha AtmA kA bandhana hai - isase mukti pAnA hI mokSa yA nirvANa hai aura yahI jIva kA dhyeya hai- itanI sAmAnya bAtakA nirdeza to maulika vicAra ke rUpa meM bha* mahAvIra kA hai| kiMtu karma ke prakAra aura unake pradeza -sthiti- anubhAva Adi kA jo vistRta nirUpaNa hama AgamoM meM dekhate hai vaha maulika upadeza kA AcAryoM dvArA kiyA gayA vikAsa hai aura unheM bhI kramazaH Agama meM sthAna milA hai / caudaha guNasthAna kI carcA to umAsvAti AcArya taka bhI vikasita nahIM huI thI yaha bhI tattvArthasUtra (9.47 ) se spaSTa hotA hai / ataeva unheM bha. mahAvIra ke maulika upadeza meM zAmila nahIM kiyA jA sakatA / yahI kAraNa hai ki Age calakara hama paramparA meM saiddhAMtika aura kArmagranthika aise bhedoM ko dekhate haiM / yahA~ to maiMne sthUlarUpa se kramika vikAsakA nirdeza kiyA hai| isakA vyavasthita nirUpaNa to pustaka kA viSaya ho sakatA hai - vyAkhyAna kA nahIM / jainadarzana ke vikAsa kI rUparekhA meM isakI carcA saMkSepa meM karUMgA / bha. mahAvIra ke maulika upadeza kA jo maiMne nirdeza kiyA AcAryoM ne kiyA usakA jo saMkSipta vivaraNa maiMne diyA hai usake lenA upayukta hogA / 1. AcA0 a0 1 / 2. vizeSataH dekheM prajJApanA - sUtra / 3. jIvAjIvAbhigama, jaMbUdvIpaprajJapti, candra-sUryaprajJapti, Adi / 4. jambUddIvapatti va0 2, jIvAjIvAbhigama sUtra 173, 178 5. bha. mahAvIra ko 'dhUTara' kahA hai sUtrakR0 299 / 6. AcA0 99 / 7. sUtrakR0 366 / aura usI kA vikAsa jo AdhAra kI carcA bhI kara For Personal & Private Use Only

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prAcIna jaina AgamoM meM jaina darzana kI bhUmikA 113 maiMne itaH pUrva vAcanAoM kA nirdeza kiyA hai| mAthurIvAcanAMtargata aMga grantha jo hameM upalabdha haiM usI ke AdhAra para maiM isa natIje para pahu~cA hU~ / jitane bhI aMgabAhya grantha haiM, khAsa kara upAMga, unheM yadi dekhA jAya to unameM 'aMga Agama se hamane yaha bAta kahI hai| aura usake lie amuka aMga Agama dekhe" aisA nirdeza nahIM AtA' / pannavaNA ke prArambha meM use dRSTivAda kA nisyaMda kahA hai kintu tadatirikta jo aMga Agama AcAra Adi haiM unakA sAkSI ke rUpa meM nirdeza nahIM aataa| dRSTivAda se uddharaNa kI bAta kI carcA eka alaga vyAkhyAna kA viSaya ho sakatA hai- sAmAnya rUpa se maiM vahA~ itanA kaha denA cAhatA hU~ ki kyoMki dRSTivAda kA viccheda mAnA gayA thA kisI bhI nayI bAta ko AcArya ko kahanA ho to dRSTivAda se maiMne yaha bAta kahI hai yaha kaha denA AsAna thA jaise vaidikoM ne usazruti kA Azraya lekara kaI naI paramparA ko calAyA hai - yahI prakriyA jainoM meM bhI dekhI jAtI hai / kintu mAthurIvAcanAntargata aMga AgamoM meM jaise ki bhagavatI - vyAkhyAprajJapti jaise bahumAnya Agama meM bhI jahA~ bhI vivaraNa kI bAta hai vahA~ aMgavAya upAMgoM kA aupapAtika, pannavaNA, jIvAjIvAbhigama Adi kA Azraya liyA gayA hai / yadi ye viSaya maulika rUpa se aMga ke hote to una aMgavAdyoM meM hI aMganideza Avazyaka thA / aisA na karake aMga meM upAMga kA nirdeza vaha sUcita karatA hai ki tadviSayakI maulika vicAraNA upAMgoM meM huI hai| aura upAMgoM se hI aMga meM jor3I gaI hai / yaha bhI kaha denA Avazyaka hai ki aisA kyoM kiyA gyaa| jaina paraMparA meM yaha eka dhAraNA pakkI ho gaI hai ki bhagavAna mahAvIra ne jo kucha upadeza diyA vaha gaNadharoM ne aMga meM prathita kiyaa| arthAt aMgagrantha gaNadharakRta haiM, aura taditara sthavirakRta haiN| ataeva prAmANya kI dRSTi se prathama sthAna aMga ko hI milA hai| ataeva nayI bAta ko bhI yadi prAmANyaM arpita karanA ho to use bhI gaNavarakRta batAnA Avazyaka thaa| isI kAraNa se upAMga kI carcA ko bhI agAMtargata kara liyA gyaa| yaha to prathama bhUmikA kI bAta huii| kintu itane se saMtoSa nahIM huA to bAda meM dUsarI bhUmikA meM yaha paramparA bhI calAI gaI ki aMgavAdya bhI gaNadharakRta hai aura use purANa taka bar3hAyA gyaa| arthAt jo kucha jaina nAmase carcA ho usa sabako bha. mahAvIra aura unake gaNadhara ke sAtha jor3ane kI yaha pravRtti isalie Avazyaka thI ki yadi usakA sambandha bhagavAna aura unake gaNadharoM ke sAtha jor3A jAtA hai to phira usake prAmANya ke viSaya meM kisI ko saMdeha karane kA avakAza milatA nahIM hai / isa prakAra cAroM anuyogoM kA mUla bha. mahAvIra ke upadeza meM hI hai yaha eka mAnyatA dRr3ha huI / isake kAraNa bIsavI sadI. meM likhane vAloM kA bhI yahI Agraha rahatA hai ki vaha jo kucha kaha rahA hai. vaha bha. mahAvIra ke upadeza kA hI aMza hai| natIjA yaha hai ki sAdhAraNa manuSya viveka nahIM kara sakatA ki bha. mahAvIrane kyA kahA aura kyA na kahA / yaha viveka mUlagranthoM ke taTastha abhyAsa ke dvArA hI ho sakatA hai aura isI ora dhyAna dilAnA hI merA prastuta vyAkhyAna kA uddezya maiMne mAnA hai aura saMkSe meM yaha dilAne kA prayatna kiyA hai ki unakA maulika upadeza kyA thaa| vidvAnoM se merA nivedana hai ki ve isa dRSTi se apane saMzodhana meM Age baDhe / 1 apavAda hai jahA~ bhagavatI ke paMcama zataka ke dasaveM uddeza kA ullekha hai - jaMbuddIva paNNatta su0 150 / 15 - For Personal & Private Use Only .

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be prasiddha tAmrapatro saMpAdaka - lakSmaNabhAI bhojaka [1] maitraka dhruvasena bAlAditya)nu eka aprasiddha dAnapatra zrI lA0 da0 bhA0 saM0 vidyAmandira, amadAbAdanA hastalikhita kha. rajI kramAMka 8421 ane mU0 kra0 554 mAM prastuta tAmrapatra che. AtAmrapatranAM be patarAM che. pahelA patarAnI chellI paMkti pAse ane bIjA patarAnI pahelI paMkti pAse chIdra karI temAM tAMtrAno jADo saLIyo parovI saLIyAnA bane cheDA bhegA karI tenA upara sIla kareluM che. sIla upara laMbagola AkAramAM rAjamudrA che uparanA ardhA bhAgamAM beThelo naMdI che ane nIcenA bhAgamAM zrI " bhaTakkaH" akSaro upasAvelA che. banne patarAM eka ja mApanAM 24432 se0 mI0 che ane tenuM kaDI sAtha kucha vajana 3880 grAma che. pahelA patarAmAM 23 paMkti ane bIjA patarAma 22 paMkti che. eka paMktimAM Asare 50 thI 56 akSaro che. patarAnI cAre taraphanI kInAra upasAvelI hovAthI akSarone ghasAro pahoMcyo nathI. dAnapatranI bhASA saMskRta che. lipi maitrakakAlIna che. anusvAranA sthAne moTAbhAge anunAsika vAparyA che. rephavALA akSaro bevaDA lakhyA che. avagrahano upayoga karyo nathI. 'ka' ane 'kha' nI pahelA AvatA visarganA jihvAmUlIya tathA 'pa' ane 'pha' nI pahelA AvatA virsanA upadhmAnIya mATe viziSTa cihna vAparyA che. maitraka saMvata 319 [AD 638] mAgasara suda 3 nA divase zivabhAgapura vijayaskaMdhA - vArathI zrI dhruvasena apara nAma bAlAditye mAtA-pitAnA puNyArthe A dAna Ayu che rAjAonI vaMzAvalI A pramANe che. 1 bhaTTa rka, tenA vaMzamAM 2 guhasena, teno putra 3 dharasena, teno putra 4 dharmAditya apara nAma zolAditya, teno anuja 5 kharagraha, teno putra 6 dharasena, teno anuja 7 dhruvasena apara nAma bAlAditya | dazapurathI Avone valabhImAM vaselA caturvedI chAgala gotranA brAhmaNa SaSThidattanA putra mAtRdattane vApI sahita kSetra dAna karyu che. surASTramAM bAdavAnakasthalImAM maNDakkamaraka gAmanI pUrva somAmAM dhArAsiyaka prakRSTa kSetramAMthI 100 pAdAvartta pramANa kSetra tathA te madhye 30 pAdAvartta pramANa " kapitthavApI" nuM dAna ka che. kSetranA khuMTa nIce pramANe che : 1 sargapAThaka gAmanI sImathI pazcima tarapha 2 raMkakasatka kSetrathI uttara tarapha 3 dhArAsiyaka kSetramAM grAma paNakUla kRta saMkarikAnI pUrva tarapha 4 mahattara bhoktu uvaka kSetranI dakSiNa tarapha For Personal & Private Use Only

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be aprasiddha tAmrapatrI 115 kapitthavApInA cAra khuTa nIce pramANe: 1 sargapATaka gAmanI sImathI pazcima tarapha 2 paraTakapadrabhUminI uttara tarapha 3 aindra ka sirISavAponI pUrva tarapha 4 kalaputra kadadbhava pipalavApInI dakSiNa tarapha . dUtaka sAmaMta zIlAditya che ane saMdhivigrahAdhikRta divirapati vatrabhaTTI putra divirapati skandabhaTTe lakhyu che. __ aMtamAM "svahasto mama' che. nAma nathI. maitrakakAlIna ghaNAM tAmrapatro A pUrva prasiddha thayelAM che temAM A ekano umero thAya che. OM svasta (sti) vinayaskandhAvArAcchivabhAgapuravAsakAtprasabhapraNatAmitrANAM maitrakANAmatula calasampannamaNDalAmogasaMsaktaprahArazatalabdhapratApaM paH) pra[2]tApopanatadAnamAnArjavA(vo)pAjitAnurAgAdanuraktamolabhRtazreNIbalAvAptarAjyazriyaH paramamAhezvaraH zrIbhaTArkAdavyavacchinnarAjavazAnmA[3]tApitRcaraNAravindapraNatipravidhautAza(ze)SakalmaSaH zeSavAtprabhRti khaDgAdvatIyabAhureva samadaparagajaghaTAsphoTanaprakAzitasattvani kaSaH [4] tatprabhAvapraNatArAticUDAratnaprabhAsaMsaktapAdanakharazmisaJhatissakalasmRtipraNItamArgassamyakaparipAlanaprajAhRdayaraJjanA [da]nvartharAjazabdo rU[5]pakAntisthairyagAmbhIryyabudhdhisampadbhiH smarazazAGkAdirAjodadhitridazagurudhanezAnatizayAnaH zaraNAgatA yA'bhayapradAnaparatayA tRNa[6]vadapAstAzeSasva kAryaphara[:] prArthanAdhikArthapradAnAnanditavidvatsuhRtpraNayihRda[ya]:,pAdacArIva sakalabhuvanamaNDalaHbhogapramodaH para[7]mamAhezvaraH zrIguhe(ha)senastasya sutastpAdanakhamayUkhasaMtAnavisRta nAhnavIjalaughaprakSAlitAzeSakalmazaH(Sa:) praNayizatasahasro[8]pajIvyamAnassampadrapalobhAdivAzritassarabhasamAbhikA(gA)mikairguNaissahanazaktisi(zi)kSAvizeSavismApitAkhinadhanurddharaH prathamanarapati[9]samatisRSTAnAmanupAlayitA dharmadAyAnAm , apAkartA prajopaghAtakAriNAmupaplavAnAM, darzayitA zrIsarasvatyorekAdhivAsasya, sa[10]GhatArAtipakSalakSmIparibhogadakSavikramo vikramopasaMprAptavimalapArthIvazrIH paramamAhezvaraH zrIdharasenastasya sutastatpAdAnudvaya [11]tastakalajagadAnandanAtyadbhutaguNasamudayasthagitasamagradigmaNDalassamarazatavijayazobhA sanAthamaNDalAgradyutibhAsuratarAnsapI[12]Tho-- dUDhagurumanorathamahAbhArastarvavidyAparAparavibhAgAdhigamavimalamatirapi sarvataH subhASitalavenApi sukhopapAdanIya[12]paritoSa(SaH) samagra ThokAgAdhagAmbhIryahRdayopi sucaritAtizayasuvyaktaparamakalyANasvabhAvaH khilIbhUtakRtayuganRpatipathavi[14]zodhanAdhigatodaprakIrtirddharmAnuparodhojva(jjva)latarIkRtArthasukhasampadupasevAnirUDha(Dho) dharmA For Personal & Private Use Only

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116 saMpA. lakSmaNabhAI bhojaka dityadvitIyanAmA paramamAhezvara[15]zrIzIlAdityastasyAnu jastatpAdAnudvayAtaH svayamupendraguruNeva guruNAtyAdaravatA samabhilaSaNIyAmapi rAjalakSmoM skandhAsaktAM [16] paramabhadra iva dhuryyastadAjJAsampAdanaikarasatayaivodvahankheda sukharatibhyAma nAyAsitasattvasampattiH prabhAvasampadvaza[17]nRpatizataziroratnacchAyopagUDhapAdapIThopi parAvajJAbhimAnarasAnAliGgitamanovRttiH praNatima(me)kA parityajya prakhyAtapaura-[18]SAbhimAnairapyarAtibhiranAsAditapratikriyopAyaH kRtanikhilabhuvanAmodavimalaguNasahatiH prasabhavighaTitasakalakali[19]vilasitagatinnau ca janAdhirohibhirazeSairdoSairanAmRSTAtyunnatahRdayaH prakhyAtapauruSa[: zAstrakauzalAtizayagaNatithavipakSa[20]kSitipatilakSmIsvayaMpra(gA)haprakAzitapravIra puruSaH(1)prathamasaMkhyAdhigamaH paramamAhezvaraH zrIkharagrahastasya tanayastatpAdAnuddhayAtaH sakalavidyAdhigamavi[21]hitanikhilavidvajjanamanaparitoSAtizayitasattvasampadA tyAgaudAryeNa ca vigatAnusandhAnAza(sa)mAhitArAtipakSamanA[ratha] sthAkSabhaGgaH [22] samyagupalakSitAnekazAstra kalAlokacaritagahvaravibhAgopi paramabhadraprakRtirakRtrimapra[23]zrayavinayazobhAvibhUSaNaH samarazatajayapatAkAharaNapratyaleAdagrAbAhudaNDavidhvansita- [prathama tAmrapatra pUrNa] [tAmrapatrA dvitIya ] [1] nikhilapratipakSadappodayaH svadhanuHprabhAvaparibhRtAstra kauzalAbhimAnasakaranRpatimaNDalAbhinandita[2]zAsanaH paramamAhezvaraH zrIdharasenastasyAnujastatpAdAnudvayAtaH saccaritAtizayitasakalapUrvanarapatira[3]tidussAdhAnAmapi prasAdhayitA viSayANAM, mUttimAniva puruSakAraH parivRdhdhaguNAnurAganirbharacittavRttibhirmanu[4]riva svayamabhyupapannaH prakRtibhiradhigatakalAkalApamkA(paH kA)ntimAni(nnirvRtiheturakalaGkaH kumudanAthaH, prAjyapratApasthagitadi[5]gantarAla[:] pradhvantitadhAntarAzista[statoditastavitA prakRtibhyaH paraM pratyayamarthavantamati bahutithaprayojanAnubadhdha(ndha)mAgamapari[6] pUrNa vidadhAnassandhivigrahasamAsanizcayanipuNaH sthAne'nurUpamAdeza dadadguNavRddhividhAnajanita saMskAraH sAdhUnAM rAjyazAlA[7]turIyatantrayorubhayorapi niSNAtaH prakRSTavikramopi karuNamRduhRdaya[:], zrutavAnapyagarvitaH kAntopi prazamI sthirasauhRdayyopi nira[7]sitA doSavatAmudayasamaya samupajanita janatAnurAgaparipihitabhuvanaptamarthitaprathitabAlAdityadvitoyanAmA paramamAhezvaraH [9] zrIdhruvasenaH kuzalI sarvAneva yathA sambadhyamAnakAnsamAjJApayatyastu vassaMviditaM yathA mayA mAtApitroH puNyApyAyanAya dazapu[10]ravinirgatavalamIvAstavyavalabhocAturvidhasAmA For Personal & Private Use Only

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be prasiddha tAmrapatro 110 nyaskAlodAyanasagotracchAgaleyasabrahmacAribrAhmaNapaSThidattaputrabrAhmaNamAtR[11]dattAya murASTreSu vAivAnakasthalyAM maNDakasarakagrAme pUrvatImni dhArAsiyakaprakRSTakSetrAmadhyAdbhupAdAvattezataM yasyAghATa nAni [12] sargapATaka grAma sImAto'parataH raGkakasatkakSetrAduttarataH dhArAsiyakapakRSTakSetramadhye grAmapaNakUlakRtasaGkarikAnAM pUrvanaH ma[13 hattarabhokvu(? ktu)ruvakaprakRSTakSetrAdakSiNataH tathAsminneva grAme pUrvasInyeva dhArAsiya prakRSTa pityavApI tri-zatpAdAvartapari[14]parA yasyAH AghATanAni sargapATa grAmasImAto(5) parataH paraTakapadrabhumeruttarata: aindra prakRSTa sorISavApyA pUrvataH ka(kU) pu . [15]kadadbhavaprakRSTapippalavApyAH dakSiNataH lavametadvApo pAdaHvarttazataM caturAghATa navizuddhaM sa'draGga sa.parikaraM sabhUtavAtapra[10]tyAyaM sadhAnyahiraNyAdeyaM sadazAparAdhe sotpadyamAnaviSTI(STi)kaM sarvarAjakIyAnAmahastaprakSepaNIyaM pUrvaprattadevabrahmadeyarahitaM [17] bhUmicchidnyAyanAcandrANivazitisaritparvatasamakAlonaM putrapautrAnvayabhAgyamudakAti sargeNa brahmadAyo nisRSTaH yato(s)syocita[18]yA brahmadeyasthityA bhunataH kRSataH karSayataH pradizato vA na kaizviddhyAsedhe vartitavyamAgAmibhadranRpatibhirapyasmadvazajairanyairvA [19] anityAnyaizvaryANyasthiraM mAnuSya sAmAnyena bhUmidAnaphalamavagacchadbhirayamasmadAyo[s]numaMtavyaH paripAlayitavyazcetyuktaJca bahubhirva[20]sudhA bhuktA rAjabhissagarAdibhiH / yasya yasya yadA bhUmistasya tasya tadA phalaM // yAnIha dAridrayabhayAnarendrarddhanAni dharmAyatanIkRtAni / nirbhuktamAlyapratimAni tAni [21] ko nAma sAdhu punarAdaditaH(ta) / SaSThivarSa sahastrANi svarge tiSThati bhUmida[:] / AcchettA cAnumantA ca tAnyeva narake vaset / / dUtakotra sAmantazIlAdityaH likhitamida(daM) sa[22]ndhivigrahAdhikRtadivirapatikatrabhaTTiputradivirapatiskandamaTena / saM 319 mArgazira zuddha 3 svahasto mama / [2] tAmrapatra-vikramasaMvata : 1160 [1103A.D.J zrI lA. da. bhA0 saM0 vidyAmandira ahamadAbAdanA hastalikhita bheTa rajI. kramAMka 31681 (mU0 naM0537) mAM prastuta tAmrapatra noMdhAyeluM che. pUjya panyAsajI zrI kalyANavijayajI mahArAja sAheba pAse thI mu0 jAlorathI (rAjasthAna) tA. 4-9-72 nA roja malyu che. tAmrapatranAM be patarAM che. tene kaDI ke sIla. nathI. bo pata' chuTAM che. tenu mApa 10.5. 4215 se. mI. che ane vajana 732 grAma che. maharAjAdhirAja zrIvijayarAjanI kRpAthI maLelA vAdhaNavADA gAmanA zAsaka, paramAra jAtinA rAjaputra miyaNapAlanA suta rAjaputra pUrNarAje dAna kayu che.. For Personal & Private Use Only

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118 saMpA. lakSmaNabhAI bhojaka vi0 saM0 1160 caitra suda 15 somavAre, candragrahaNa parva nimitte snAna karIne mAtA-pitA tathA Apta janonA zreyanI vRddhi mATe dAna Apyu che. sunela sthAnathI AvelA bhAradvAja gotranA brAhmaNa mAdAsuta rudrane vAdhaNavADA gAmanI uttaradizAmAM. AvelA AkhAbhidhAna khetarano ardhA bhAga dAnamA Apyo che, tenA cAra khuMTa nIce pramANe che. pUrva - dAtarapi kSetra dakSiNa-puTaDAsutonu kSetra pazcima-thAlAsaka kSetra uttara- vApalakevaDikA tAmrapatrano lekhaka gauDa kAyastha tejala che ane zrI vijayarAjadevanA hastAkSara che.. pahelA patarAmAM ATha paMkti che. ane bIjA patarAmAM nava pakti che A tAmrapatra jAlora (rAjasthAna) thI matyu che eTale vAdhaNavADA gAma te hAlanA rAja sthAnamAM jAlora jillAmA jAlora thI sAta-ATha mAIla dUra je vAdaNavADI gAma che te. hovA saMbhava che. [paM01] vikrama saMvat 1160 ce( caitra zudi 15 some / paramArajAti [paM0 2] rAjaputra-zrIpUrNarAjo, rAjaputra-zromiyaNapAlasutaH zAsanaM [paM03] prayacchati yathA / / mayAdya somagrahaNaparvaNi snAtvA trilokI gu[paM0 1]ruM zaMkaramabhyarcya devAn pitR nananASAMtha (1) saMtarya mAtApitrorAtma[paM05]nazca zreyobhida(!)ddhaye mahArAjAdhirAja-zrI-vijayarAjaprasAdAvA[paM06]ptasvabhujyamAna-vAdhaNavADAgrAme, prAmasyaivottaradigbhAge AkhAbhidhAna[paM07]kSetrasyAI brAhmaNarudrAya mAvAsutAya sunelasthAnavinirgatAya bhA[paM08]radvAjagotrAya tR(vi)pravarAya vA'....tyazAkhine zAsanenodakapUrva [pataraM bIju] [paM.1]mAcandrArka pradattaM // yasyAghATanAH lisyaMte yathA / / pUrvano brA[0]dAtarapi [paM02] kSetraM / dakSiNato paTaDAsutAnAM satkaM kSetraM / pazcimato thAlAsakakSetraM uttarato vApala kevADakA 4 [paM0 3] parametat kSetrAddhaM caturAghATanopetaM nA. rudrAya zAsanenodakapUrva[paM04]mAcandrAka pradattaM / mattA:(?tto'smadvaMzajairanyairapi sarvadA sarvathA pAlanIyaM // [paM05] yata uktaM bhagavatA vyAsena // bahubhirvasudhA bhuktA rAjabhiH sagarAdibhiH[paM06] kasyAHsya yazva(?yasya yasya yadA) bhUmistasya tasya tadA phalaM // gagaM koTi pradAne[na] azvamedha[paM07] zatena ca / taDAgAnAM sahastreNa bhUmihartA na zuddhayati // gauDAnvayasamudbhUtaH kAya[paM08]stha'....tacaMDajaH / tejala: zAsanaM rAjJaH zAsanAdaliqhatsudhoH // [paM09] svahasta(?sta:) zrI-vijayarAjadevasya // 1-2 ahIM eka akSara abAcya che. For Personal & Private Use Only

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7tp / 33rgtsh97miypym@yo gajoma@xny ( ( 57+g7hx?XZ lo-lon-ns-mnn / pk2A\u[[9122aegguj= 11 (1 | gby rn7 1ax Jiy-x'i- tse Tagrys-arr 2232 2vy p-jap / dr J/u( phyir-n- p972pr-zhing1397%pz2hanyip=jeng-ris-ji-'dr1fzjin9>y=7) ng-thb9 ngkSaliyr323rE=E3 3:nE055ringp=AJngphyggtu] 87 s -sde-phyi-A2] Ra2rg/Apon-kud 1@ 3ef07jQ*, f3922ltv/srtr- zgxm sgo -21=nyin mchpung3l7] ga]]'Aprnyrimz(c) BS0E : 1: gpo, d %73 (>> n-kyiz- 3atrixyws?. g]] at 5://y 'd / 0 11 / 8 / misdu'i-n-[[ zof bymuzjjyzyR| Jrwy727 13[ 6R17 / Six Sigula, Frosa Play u vas ferican h >> bre>lflz/fs1_2_tcs4 252e252F 1 nges)_y/= w217 EE gzuonPE7tf Malzfg ils.gr e 1:| gt# (PL {lh-chu-[en@kfzliz/a 3g=t1:-e%ClC>etr/r XRzelo RXAY XUwaga 720 Ponk x112 mezaret For Personal & Private Use Only r-tspWky(kon: * phm / zfr-skong-p / :217Cns]] k - 31 257:r lnuap phyi spyi-5A0nhobhindn / :/rogajchr-ni2015nizp73:khony2 rje-rinccupa23- byu-rgz@n / 5=@y pnye11 8:12]zhe=17rm42 l mi tspe*2 lci-pd- '@r / zip-zhirjpr 73 n kum / / 22kySto / Khapn p ] paa/krxg g71: $u]][ch-lgo7uzl-1nyirazmnn 2 2 ]] 2:/zjs9225 9237yc-p'ilphyi'i P)zlam=k8ae-pz@w(<> Belg108& g doegff l-g A PA n s / 1 17 rk ra krmid018-k29?ly33 N E>> r%AAFqJYrr p- 9sku 20:21:|:ke n ty, %744 4loshaai dlhua 5. * :3/ 114 1a( t2t - 2?L ale1111)

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. Boh kh 0$ 67 12 "b] khmelp Pogulik 05] ruhandoru rawakaritoriru ) 432 2010tondeChu nainodeDi PUPUPSTEP For Personal & Private Use Only

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For Personal & Private Use Only LEONA pAyI vaarii| sAvana FU1opyA Topaladina sihAvAdAvAbhimAzA yA kRtI nimavA meM nivAminiranu mndii| sAmA nAdatanyunasakSama ra nayanarata pitA vimA niramA paramavamo dAyAcamanavA pAlanA yazAtathA savayI mIyavAhalavAri lAja saMghasa. naravAdagAmaharayANAmahipAzAjAra yAtrA sAvAlAlA nAhilAdarAdisamagrayo me ga. zrImevArAmAnanavApAna dasavAraMpani mItahAna nAriyopAna mA.navadamAnavatAta tamAmA yAmamA mArivAila vAhavAi mAyArayA uvA vinAvAsenA pani varSapadayAlivivati missAvAjA jAnumAnAna janAvarakara menadi ra limakAjasiha.magArAyaNAyamAyarA mamatAnasAna phasayAnIdanAniparAtApAironAtivamAdhavarAvAlA bolAyoni katimA niAkA nAmamA rAtA priyapAtazAmA vijayarAja devanuM tAmrapatra vi. saM. 116 0 patra bIjuM

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REVIEW svAdhyAya zrorAjendrajyotiH-zrImad rAjendra sUrijanmasArddha zatAbdI grantha, saM. DaoN. premasiMha rAThauDa, a. bhA. zrI rAjendra jaina yuvaka pariSad , mohanakheDA 1977, mUlya 31 rupye| 'abhidhAna rAjendra' nAmase prasiddha jainavizvakoSa ke kartA AcArya zrIrAjendrasUri kI smRtimeM yaha grantha prakAzita hai| isameM AcAryazrI ke aneka grantho kA tathA unake jIvana kA paricaya to hai hI upagaMta unakI paraMparAmeM honevAle Aja taka ke AcAryAdikA bhI paricaya hai| ataeva usa saMpradAya ke itihAsa ke lie yaha sAmagro upayogI siddha hogI / isake uparAMta isameM jainasamAja, jainatIrtha tathA jainadarzana saMbaMdhI aneka vidvAnoM ke lekha bhI mudrita haiM, jisase pustaka kI sAmagrI bahumUlya ho gaI haiM / lekha hindI gujarAtI tathA aMgrejI bhASA meM haiM / prakAzaka saMsthA kA bhI paricaya diyA gayA hai| yadi ina pRSThoM kA upayoga anya sAmagrI ke lie kiyA jAtA to acchA hotA yA granthakalevara kama hotA to yaha bhI ucita thA / dalasukha mAlarvANayA mithyAtvIkA AdhyAtmika vikAsa-zrIcandra coraDiyA, pra. jaina darzana samiti, 16sI, DAvara lena, klkttaa-29|1977, mUlya 15 rupaye / zrI coraDiyAjI ne isameM jainAgama aura unakI TIkAoM meM se SaTkhaMDAgama aura usakI TIkA tathA karmagrantho meM se mithyAtvI java bho AtmavikAsa kara sakatA hai isa bAta ko aneka avataraNa dekara siddha kiyA hai| vizeSatA yaha hai ki AgamoM meM jitane bhI avataraNa isa viSaya meM upalabdha the unakA saMgraha kiyA hai itanA hI nahIM Adhunika kAla ke granthoM ke bhI avataraNa dekara granthako saMzodhakoM ke lie atyaMta upAdeya banAyA hai isameM sandeha nahIM hai / kintu avataraNa dene meM viveka rakhanA jarUrI hai / jo bAta prAcIna avataraNoM se siddha hai usake lie Adhunika avataraNa jarUrI nahIM hai / eka hI bAta khaTakatI hai ki mUla prAkRta-saMskRta avataraNo ko kahIM kahIM vizuddharUpa meM nahIM chApA gyaa| thor3I sI sAvadhAnI isameM rakho jAtI to yaha grantha atyanta vizuddharUpa meM mudrita kiyA jA sakatA thaa| phira bhI zrI coraDiyAjI ne isa viSaya meM jo parizrama kiyA hai vaha dhanyavAda ke pAtra hai / yadi anta meM zabda-sUcI dI jAtI to sone meM sugaMdha hotI / yaha grantha itaHpUrva prakAzita lezyAkoSa, kriyAkoSa kI koTi kA hI hai / ina granthoM meM bhI zrI coraDiyAjI kA sahakAra thA / hameM AzA hai ki ve Age bhI isa koTe ke grantha dete rheNge| dalasukha mAlavaNiyA - AcArAMgasUtrasUtrakRtAMgasUtra'ca-: saM. zrIsAgarAnanda sUrIzvarAH, pariSkartA-zrI jaMbUvijayajI, pra. motIlAla banArasIdAsa, delhI, 1978, mU 120) rupaye / / zrI lAlA sundaralAlajI kI smRti meM 'lAlA sundaralAla jaina Agama granthamAlA' zurU kI gaI hai unakA yaha prathamabhAga hai| isameM Agamodaya samiti dvArA prakAzita zIlAMkAcArya kI TIkA sameta AcArAMga aura sutrakRtAMga ina do sUtroM ko phoTogrApha paddhati se mudrita kiyA gayA hai| isameM munizrI jaMbUvijayajI ne apanI ora se prastAvanA, viSayAnukrama, zuddhivRddhi patra aura TIkAgata uddharaNoM kA pariziSTa jor3A hai| zuddhi vRddhi pariziSTa ke lie unhoMne munirAja zrI puNyavijayajI kI sAmagrI kA sadupayoga kiyA hai| kaI varSoM se anupalabdha ye grantha isa rUpa meM upalabdha karAkara pariSkartA zrI jambUvijayajI tathA prakAzaka ne vidvAnoM kA bar3A upakAra kiyA For Personal & Private Use Only

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120 svAdhyAya hai isameM sandeha nahIM hai| acchA hotA yadi isameM mUla aura TIkAgata vizeSanAma aura pAribhASika zabdoM kI sUcI bhI dI jAtI / avataraNa sUcI meM aisI kaI gAthAe~ haiM jina kA mUla thor3ese hI parizrama se diyA jA sakatA thA / AzA karate haiM ki agale bhAgoM meM pariSkartA isa meM vizeSa dhyAna deNge| dalasukha mAlavaNiyA jainadharma meM dAnaH-le0 upAdhyAya puSkaramunijI, saMpAdaka-devendramuni zAstrI aura zrIcanda surANA, pra0 zrI tArakaguru jaina granthamAlA, udayapura, 1977, mUlya 20 rupaye / sabhI dharmoM meM dAna kA mahattva hai| dAna ke viSaya meM prastuta grantha meM sarvekSaNa kiyA gayA hai| zrI upAdhyAya puSkaramunijI ke vyAkhyAnoM ke AdhAra para saMpAdakoM ne prastuta pustaka sauMpAdita kI hai / viSaya haiM- dAnaH mahattva aura svarUpa; dAnaH paribhASA aura prakAra; dAnaH prakriyA aura pAtra / dAna kI itanI vistRta carcA sadRSTAnta anyatra dekhane ko nahIM milii| dalasukha mAlavaNiyA vidvat abhinandana grantha-sa. lAla bahAdura zAstrI Adi aneka vidvAna, pra. akhila bhAratIya digaMbara jaina zAstri pariSad , gauhATI, 1976 / isameM prathama khaMDa meM AcArya, muni, AryikA, ailaka, kSullaka, kSullikA evaM brahmacArI Adi kA jIvana paricaya hai| dvitIya khaMDa meM paramparAgata saMskRtike vartamAna sAhityika viziSTa . jaina vidvAnoM kA jIvana paricaya haiN| tRtIya khaNDa meM jaina vidvAnoM, jaina niSNAto, jaina sAhityakAroM evaM kavioM kA varNamAlAkramAnusAra paricaya hai| cauthe khaMDa meM sAhitya aura saMskRti ke viSaya meM vidvAnoM ke lekhoM kA saMgraha hai / sUciyoM meM kevala digaMbara saMpradAya ko hI prAdhAnyatA dI gaI hai| apavAda rUpa se hI zvetAmbaroM meM se agaracaMda nAhaTA jaisoM kA nAma saMmilita hai / saMdarbha grantha ke rUpa meM yaha grantha atyanta upayogI haiN| dalasukha mAlavaNiyA gAthAmAdhuro-anu0 DaoN. harivallabha bhAyANI, pra0 vorA enDa kaMpanI, ahamadAbAda, 1976, mU. 10) rupiyA / zrI umAzaMkara joSae gaMgotrI TrasTanI sthApanA karIne 'kavitA saMgama' nAme nizItha puraskAra granthamAlAmA vividha bhASAnA kAvyono gujarAtI bhASAmA anuvAda karAvI prakAzita karavAnI yojanA karI che. tenA 7 mA grantharUpe hAla kavinA prAkRta gAthAkoSamAthI cuTo ne 275 muktako A pustakamAM ApavAmAM AvyA che. AmAM mULa gAthAo paNa gujarAtI lipimAM chApavAmAM AvI che. ane teno gujarAtI anuvAda DaoN. bhAyANIe karelo che. gAthAkoSanA hindI-marAThIaMgrejI Adi bhASAmA anuvAdo upalabdha che. temAM A eka vizeSa umero che. DaoN. bhAyANIe vistRta prastAvanAmAM muktako viSe je itihAsa ane rasadRSTie mAhitI ApI che te vidvAno ane rasikajano ne upayogI che. dalasukha mAlavaNiyA RSabhadeva : eka parizolana le0 devendramuni zAstrI, pra0 zrI tAraka guru jaina granthamAlA, udayapura, dUsarI AvRtti, 1977, rupayA 15) / 'RSabhadeva' kA saMzodhita aura parivardhita yaha dvitIya saMskaraNa hai / isa grantha meM lekhaka ne RSabhadeva ke carita meM upalabdha jaina-janetara samagra sAmagra kA upayoga kiyA hai| ataeva saMzodhaka ke lie eka sthAna meM sampUrNa sAmagrI upalabdha karAne kA zreya lekhaka ko hai| mUla prazna yaha hai ki veda yA vaidika sAhitya meM prasiddha RSabha nAma se jo vyakti thA kyA vaho jainoM kA RSabhadeva hai ? yA nAmasAmya mAtra hai ? vaidika vyakti RSabha kA jo rUpa hai kyA vahI rUpa jainoM ko RSabhadeva ke For Personal & Private Use Only

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svAdhyAya 121 mAnya hai ? bhAgavata purANa meM jo RSabhacarita AyA hai kyA usakA mUla veda kA RSabha hai yA na purANoM kA RSabha 1 jaba taka ina praznoM kI vicAraNA paryApta rUpa meM na kI jAya taba taka jaina saMmata RbhaSa vahI hai jo veda meM ullikhita hai isakA nizcaya nahIM ho sakatA / ye prazna abhI anuttara hI rahe haiN| phira bhI yaha mAnanA par3egA ki prastuta grantha meM lekhaka ne yathAsaMbhava taTastha rahakara hI vedAdi tathA jaina Agama aura anya jainasAhitya kI sAmagrI ko saMkalita kara RSabhacarita kA nirUpaNa kiyA hai / zvetAmbara aura digaMbara purANoM meM yugalikadharma saMbaMdhI jo vivaraNa AyA hai usameM kyoM bheda huA hai yaha bhI eka vicAraNIya prazna hai / merI samajha meM yaha hai ki digambara purANakAroM ke samakSa pUrI jaina paramparA thI nahIM yA jAnabUjha kara yugalika dharma kI carcA TAla dI hai jisase ki hindu brAhmaNa loga jaina mahApuruSoM ke caritra meM koI doSa de na ske| dalasukha mAlavaNiyA jaina Agama sAhityaH manana aura mImAMsA : zrI devendra muni zAstrI, pra0 zrI tAraka guru jaina grantha mAlA, udayapura, 1977, mU.40) rupye| ___isa grantha meM zrI devendramunijI ne apanI vivecanAtmaka zailI meM sabhI zvatAmbara aura digambara mAnya AgamoM kA itihAsa kI dRSTi se paricaya diyA hai itanA hI nahIM sabhI AgamoM kA sAra bhI diyA hai / isa dRSTi se jijJAsu adhyetAoM ke lie anivArya hai| sunA hai maine AyuSman : muni rUpacandra, bhAratIya jJAnapITha, nyU delhI, 1977, mU. 5) / bhagavAna mahAvIra ke Agamagata kucha vAkyoM ko lekara kucha svataMtra rUpa se likhe gaye aneka nibaMdhoM kA yaha saMgraha vicArapreraka sAmagrI se saMpanna hai| vicAroM kI udAratA isameM hai| kintu munijI apanI terApaMthI mAnyatA kA jaba samarthana naI bhASA meM kvacita karate haiM taba vaha sabako grAhya hogA isameM sa deha hai| zeSa nibaMdha jIvana ko unnata banAnevAle haiM isameM saMdeha nahIM / pR. 119 meM eka vAkya hai 'mahAvIra ne hameM mohase mukta rahane tathA anukampA se mukta rahane ko kahA hai" saMbhava hai yahA~ presa ke bhUtane 'anukampA se yukta' ke sthAna meM 'anukampA se mukta' kara diyA ho / kintu yaha to lekhaka hI batA sakate haiM ki sacamuca kyA hai / 'anukampA' kA unakA vivecana vedAnta kI paribhASA meM huA hai jo hamArI samajha ke bAhara hai aura mahAvIra ke upadeza ke sAtha usakA mela baiThAnA hamArI zakti ke bhI bAhara hai| ve likhate haiM ki'isa anukamA meM bhAvukatA ke lie koI sthAna nhiiN| kisI ke marane yA jIne, sukhI yA dukhI hone se isakA koI sarokAra nahIM haiN|' anukaMpA kI yaha vyAkhyA yA vivaraNa bha0 mahAvIra ke maulika upadeza ki 'saba jIva jInA cAhate haiM, duHkha koI nahIM cAhatA-ataeva kisI kI hiMsA na karo' ke sAtha kisa prakAra se saMgata hotA hai-yaha vicAraNIya hai| isI prakAra se kauna hai haMtA kauna hai haMtavya' (pR0 123) lekha bhI terApaMthI mAnyatA ko mUlAdhAra mAnakara likhA gayA hai jo sarvasammata zAyada hI ho| kintu yaha Agraha bhI kyoM rakhA jAya ki jo sarvasaMmata ho vahI likhA jAya ? yaha prazna ho sakatA hai| kintu sAMpradAyika AgrahoM se mukta hokara vicAra karanevAle vyakti se to yahI apekSA rakhI jA sakatI hai / ataeva yahA~ yaha nirdeza hai| dalasukha mAlavaNiyA zrI bhadrezvara-vasaI mahAtIrtha, ratilAla dIpacanda desAI, gurjara grantha ratna kAryAlaya, ahamadAbAda, 1977, mU0 30) rupye| For Personal & Private Use Only

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122 svAdhyAya aneka varSonA saMzodhanane pariNAme kaccha pradezanA sAMskRtika itihAsanI bhUmikA sAthe te pradezanA suprasiddha prAcIna tIrtha bhadrezvarano A itihAsa grantha che. itihAsanI sAmagrIne kalAtmaka rIte raju karavAnI lekhakanI kuzaLatA pAne pAne varatAI Ave che. aneka loka vAyakAone tathA zilAlekha Adi anya sAmagrIne pUrI itihAsadRSTithI cakAsIne AmAM satya tAravavAno itihAsakArane zobhe e rIte prayatna thayo che. satyazodhaka ane bhAvika bhakto bannene mATe yogya A pustaka lakhAyuM che. ane tIrthonA itihAsanu lakhANa ketuM hoya to sarvagrAhya bane teno sAro evo jamuno pUro pADe che. pustaka aneka citrothI susajita karI - tenI 'upayogitAmA vadhAro karyo che. bhadrezvara uparAMta kacchanA bIjAM paNa nAnA moTA tIrthono paricaya ApavAmAM Avyo che. kevaLa jainoM ja nahIM paNa kaccha ane tIrthaMnI saMskRtinA rasiyA-ne A pustaka gamI jAya tevu che. dalasukha mAlavaNiyA muNicaMda kahANa - saM. DaoN. ke Ara. candra, jayabhArata prakAzana, ahamadAbAda, dvitIya AvRtti, 1977 mU0 6 ) | DaoN. candrane isa kathA kA sampAdana - cauppannamahApurisacariyaM jo prAkRta pariSad granthamAlA meM prakAzita haiM-- usake AdhAra para kiyA hai / prastAvanA meM sampAdaka ne prAkRta bhASA, prAkRta sAhitya kA saMkSipta paricaya dekara kathAnaka ke viSaya meM samAlocana to kiyA hI hai| sAtha hI chAtropayogI gujarAtI anuvAda bhI aura zabdasUcI bhI diye haiM / yaha pAThyapustaka hai aura usameM jo lambA zuddhipatraka diyA hai vaha khaTakatA hai / dalasukha mAlavaNiyA caitanyAnubhUti, saM. ane anuvAdaka - e. Ara. bakSI, prakAzaka - dAmodara mAvalaMkara, zAkhA (loja) navaraMgapurA, ahamadAbAda - 9, 1977, mUlya nathI jaNAnyuM / kSemarAjakRta 'pratyabhijJAhRdaya' nA vIsa sUtronI vyAkhyA AmAM ApavAmAM AvI che. jIva ziva nu aikya kema prApta thAya te viSenI samaja lekhake e sUtroMnI TIkAone AdhAre spaSTa rUpe AmAM saMkSepamAM paNa saraLa rIte ApI che / dalasukha mAlavaNiyA adhyAtma - amRta kalaza, TIkAkAra- paM. jaganmohana lAla siddhAntazAstrI, saMpAdaka - kailAza candra sidvAntazAstrI, prakAzaka - zrIcandraprabha digambara jaina mandira, kaTanI, I. 1977 rupayA 10 ) / AcArya kundakunda kRta samayasAra kI TIkA gadya meM A0 amRtacandra ne likhI hI hai sAtha hI padya meM unhoMne ukta grantha kA sAra bhI likha diyA hai / ve padya samayasArakalaza ke nAma se prasiddha haiM / unhIM padyoM ko saMgraha karake prastuta meM paM. jaganmohana lAlajI ne hindI meM TIkA likhI hai aura usa viSaya meM pravacana bhI diye hai / usI kA sampAdana karake isa grantha meM paM0 kailAzacandra jI ne mudrita karavA diyA hai / TIkA kI vizeSatA yaha hai ki AdhunikakAla meM vyavahAra aura nizcaya ko lekara jo vivAda samAja meM khar3A huA hai usa vivAda ko sulajhAne kI dRSTi se yahAM vivecana kiyA gayA hai| AcArya amRtacandra ko jo abhipreta thA usI kA samarthana yahA~ kiyA gayA hai| Adhunika vivAda ke praznoM ko praznottarI ke dvArA paMDitajI ne ucita rUpase sulajhAne kA prayatna kiyA hai / dvArA huA hai- yaha eka acchI pravRtti hai aura zvetAmbara samudAya meM bhI deva dravya ke karate haiM ki zvetAmbara bhI deva dravya dalasukha mAlavaNiyA isa grantha kA prakAzana deva dravya ke usakA samarthana paM0 zrI kailAzacandra jI ne kiyA hai| upayoga ke viSaya meM vivAda calA A rahA hai AzA kA upayoga jJAna ke prakAzana meM kareMge / For Personal & Private Use Only

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Review 123 Indian Dialectics. Vol. I & II, by Dr. Ester Solomon, Published by B. J. Institute of Learning and Research, Gujarat Vidyasabha, Ahmedabad. 1976-78, pp 950. Rs. 60/- each vol. It is said that 'man is a rational animal,' and reason, being the very content of rationality manifests itself through the vicissitudes of language. Doubt, debate, discussion and controversial arguments are all its ingredients, and thus we meet the word 'Dialectics', that has played and is playing still, very significant role in the intellectual as well as social life of mankind. In Greece the Sophists used dialectics as an art of eloqence and debate, while Socrates utilised it for the investigation of truth, and with Aristotle it became the art of discussion, debate, controversy, a method of argument or disputation, the process of discursive or controversial thinking'-that ultimately took the form of a scientific method depending on certain specific logical principles. Though Kant called this method 'the false pretense of knowledge that is based on illegitimate concepts that have no real basis in experience,' Hegel laid emphasis on the inevitability of contradiction in the process of thinking that always advances in the three steps of thesis, antithesis and synthesis. He gave a new dimension to the concept of dialectics. It was, for him, a metaphysical principle exhibiting both the development of the thought process and also the nature of reality. Dr. Ester Solomon in this monumental work on Indian Dialectics, after thus examining the concept of dialectics in Greece, observes-"We find that in the early stages of philosophical thinking both in Greece and India the dialectical mode of presenting ideas has thus evolved." She shows that in Post Upandsadic period in India there were Sramanas - contemporaries of Buddha and Mahavira, like Makkhali Gosal and other who could stand as the counterpart of Greek Sophists, Sceptics like Belasthaputta, contemporaneous of Buddha and Mahavira, challanged the validity of empirical cognition and the efficacy of the organs of knowledge to yield truth. Dr. Solomon meticulously examines the various shades of the term "dialectic' used in the different systems of Indian philosophy. The whole book is spread out in two volumes, three parts and eighteen chapters with a resume and two appendices. The writer gives the systematic survey of Indian Dialectics, elucidating the significance of the terms like Vada, Jalpa, Vitanda, Sambhasa, Katha, Sambhodhi 7.1-4 16 For Personal & Private Use Only

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Review Tarka, Jati, Nigrahasthana and even Sastrartha. Besides presenting the relevance of these concepts in their proper perspectives and milieu, she also successfully explores the most difficult field of chronological development of main schools of Indian philosophy. Generally it is believed that the early Yagnika-Mimamsakas were th: original pioneers in the field of logic and dialectics. Dr. Solomon however refers to the view of Dr. S.N. Dasgupta that logic and dialectics emerged from the discussions of Ayurveda-physicians. Though in the beginning she quotes this view with some reservation (p. 12), she seems to justify it at the end of this book (p. 878-879). She writes-"This development of the logic and the dialectic of diagnosis presupposes a coming together of physicians. This might be occassionally at the sick bed of a rich patient but more probably in frequent conferences or assemblies of physicians. The fact that physicians in counsel earnestly disucssed together in order to arrive at conclusions regarding the theoretical causes of diseases, their cures and their actual discernment in individual cases is quite clear, as said above, from even a superficial study of the Caraka--Samhita." But in chapter II she says that the list of thirtysix tantra yuktis in the dialectical section of Caraka--Samhita is the same as given in Kautilya's Arthasastra that deals with thirty two yuktis. Susruta-Samhita also repeats the same list. She here states that this section was a later addition to the original works, by Dradhabala (9th cen. A.D.) and Nagarjuna (4th & 5th cent. A.D.) respectively, and it can quite reasonably be said that the list was not prepared either by the authors of the two works on Medicine, but by a person or persons who wanted to lay down the methods of treatment and even discourse on a scientific basis, and to apply them in the fields of economics, politics and human ailment." (p. 71) This shows that the art of debate was prevalent even before Caraka, and therefore the science of medicine cannot be recogniged as the originator of dialectical movement. Moreover, Dr., Solomon herself raises the question at the end of the second chapter "Here an interesting question arises as to how far this detailed description of the various aspects and devices of debate and discussion is necessary for a proper diagnosis of a disease ?" and answers "In an indirect way of course, but in practice many of these details would not be used,..... rather it seems odd that the diagnosis of a disease should be in a public assembly" (p. 87). After reading this, doesn't it seem curious when she concludes in the end that the vital need of physical well being "might have led to the growth of dialectics" (p.878). We can, however subscribe wholeheartedly to her view that the growth of dialectics has its roots in the meeting of various assemblies on different subjects (p. 87). For Personal & Private Use Only

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Review 125 In the chapter three, with a brief survey of dialectical exposition in works of law, the writer observes that the development of dialectic has much to do with its practice in courts of law, though it is hazardous to say that dialectic originated and developed out of the practice of law courts. Let us say that the same can be the case with the science of medicine. Though the different types of debates and the terminology of dialectics owe much for their treatment, to the works of Nyaya school of thought, it cannot be named as the original propounder of the art and science of dialectics. Dr. Solomon has taken much pain to ex imine this matter elaborately and has successfully proved that Mimaosa, Buddhists, Jains and other schools have also contributed to a great extent in tais field. Their treatment of Vada, Jalpa, Vitanda and other such technical terms explicitely unfolds a vast panorama of different traditions prevailing in India at different periods. The writer has explained and discussed the import of almost all the technical terms applied in logical discussions with relevant illustrations. She has also shown their various implications in different schools and has led the reader to a meeting place of all such different cross-roads. The journey through the chapter from III to VIII puts the reader immediately in the midst of great debates, arguments and counterarguments, clashing of subtle points of checks and refutation, resulting in a state of confusion and thus leaving him bewildered with the thought that how hard or impossible it is to reach the truth with the tools of reason ! In chapter VIII we find a brief discussion of Mahavidya syllogism - almost a forgotten and neglected chapter of Indian dialectics. We can see that the artificial mode of treatment of these syllogism and its superfluous motive to prolong the discussion in the absence of weightly agruments, have definitely shortened their span of life and popularity. Part two starts with a chapter on Valid reasoning. All the important logical devices used in the formation of a Valid reasoning are explained. Though the main object in this reasoning was to seek the truth, it sometimes took the deliberate diversion of defeating an opponent. All this is culminated in the theory of inference - the most important Pramana accepted by all schools of thought excepting Carvakas. The definitions of inference as explored by Vedic, Buddhists and Jain schools are lucidly explained here. The treatment of Sarnanyatodrst Anumana is exhaustive. The central core of an inference is Vyapti, the precise definition of which has always remained a bone of contention for the different schools of thought in India. It has reached the climex in Navya-Nyaya. Dr. Solo For Personal & Private Use Only

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126 Review mon treats this problem very elegently, examining its various definitions and their probable defects. She also gives different views on the nature of probandum and probans and about the number of steps of a syllogism accepted by different schools. The nature and scope of other Pramanas like Pratyaksa, Upamana, Arthapatti, Sabda, Abhava and others, form the subject matter of the chapter XI. Though the narration of Pramanas in this chapter, has no direct connection with dialectics, it is very useful in understanding the process of thinking of Indian mind, where at some stages the dialectics is bound to creep in. In dealing with the concept of Nirvikalpa and Savikalpa Pratyaksa, the writer also touches the problem of theories of error. The trea. tment of Abhava, though brief is worthy of note for its clear and interesting presentation (pp. 452-56). The writer has rightly devoted one whole chapter to the study of *Tarka' that plays vital role in Indian dialectics, especially to justify and corrobarate the validity of a Vyapti. "Tarka signifies the reasoning by the method of redcuctio ad absurdum,"-she observes and then explains its functions. The difference between Tarka and Anumana, the status of Tarka as an independent pramana-all these and other points are distinctly stated and explained. Chapter XIII is devoted to the most important problem of philosophy i.e. is knowledge possible? The Idealists and Realists are vehemently oppossed in their respective approach to the nature of the world and validity of knowledge. It is natural, therefore, that dialectics is manifested with all its colours in this particular aspect of philosophy. Besides Madhyamikas the sceptics fully exploit this subject and indulge in subtlest and sometimes most violent arguments. Dr. Solomon has shown here Indian scepticism in its true height. She has elaborately presented this with profuse excerpts from Jayarasi's Tattvopaplavasimha and Sri Harsa's Khandanakhandakhadya. After the reading of this chapter it becomes difficult to maintain interest in the next chapter that presents various theories of truth in Indian philosophy. Because the dialectical ferment of the previous chapter continuously hovers in the reader's mind, and the discussions fail to gain any ground here. Even the controversy of Pramanyavada seems to be a repetition so far as the line of argumentation is concerned. Would not it have been better if this chapter had preceded the previous one ? In the third part of vol. II, the writer notices in detail the growth of dialectical criticism in the philosophical as well as other works of India. For Personal & Private Use Only

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Review 127 The works of Kavyasastra, Kamasastras and other such sastras also show dialectical trends and thus nourish a coherent methodology in their delineations. Chaprer XVI deals thoroughly and explicitely with the methodology of Navya-Nyaya. For those who find it difficult to grasp the purpot of this branch of Indian logic, this chapter will help a lot to proceed delightfully in the fresh avenues of philosophical language. The last chapter unfolds before us a very fascinating picture of actual Sastrarthas recorded in scriptures and other literary works of India. Of course, the word 'actual' need not be taken in its strict sense, as historical proofs for such debates are not available. However, these debates do reflect the dialectical drama that was played with great zeal on the vast platform of Indian thought. Resume, given in the end, helps us to recapitulate and relish all that is said before. Dr. Solomon has displayed unbiased and open mind - a rare quality of a true scholar, throughout the book. Look at her broad minded observation at the conclusion of this book - "As a matter of fact, dialectics is rooted in man's very being, for reasoning and discussion are natural to him..whether he seems God-like or Satan-like, he is trying to find out the truth." (877). : However it is not always for seeking the truth that a man argues. It may be for the foundation of his own view, or to get victory, or to sharpen the intellect or sometimes even to get wealth and fame. All these motives are alluded to in the Introducton, but they are of secondary importance * and so Dr. Solomon is justified in laying the stress on truth-finding as a sole purpose of dialectics. A very valuable contribution of this book is writer's translations of a number of texts. It is really an onerous task to render faithful and lucid translation of certain Sanskirit and Prakrit texts loaded with technical subtlsties. Dr. Solomon has shown a wonderful mastery in this great art that should be a source of inspiration for future translators. In the end, while closing this book, we are apt to feel that reason if stretched beyond its limits, can also play havoc, and instead of bringing out truth, it may expose the abberations of the polemic discourse. It is, perhaps, therefore Buddha, Mahavira and other saints have warned against the excessive use or abuse of dialectics. Indian Dialectics' presents not only the dialectital principles, but it also covers all the important currents of Indian philosophy. Scholars and students owe to a great extent to Dr. Solomon for such a valuable gift. -- Yasant Parikh Indian phuch a valuable in For Personal & Private Use Only

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128 Review Gautamiyasutraprakasah by Kesavamisra, edited by Dr. Kishor Nath Jha. published by G.N. Jha Kendriya Sanskrit Vidyapith, Allahabad, 1978, pp. 20 + 178. Price Not mentioned. The work under review is published for the first time. It is a short, lucid and coherent commentary on the Nyayasutras of Gautama written by Kesava Misra (= Kesava Kavi) who flourished in the 16th century. He was the native of Mithila and a reputed teacher of Nyaya in the holy city of Kashi. He has also written a work on rhetorics entitled Alankarsekhara which is already published. Dr. Jha bas critically edited the text of the Gautamiyasutraprakasah on the basis of the four mss. All these four mss. are based on some common incomplete ms. since all of them omit the second Ahnika of the second Adhyaya. Dr. Jha has tried to make the text as flawless as possible. The scholarly Introduction by Dr. Jha describes the mss. material, gives an account of the life and works of Kesava Kavi, mentions the special features of the Vstti, critically examines the different versions of the Nyayasutra accepted by scholars - ancient and modern, gives succinct account of the authors referred to in the Vstti and points out where the author follows whom. The five appendices added to the text have enhanced the value of the work. Annotations given in Appendix II are very interesting as therin the learned editor has given the qustations from various Nyaya works on which different portions of the text are based or in which we find thoughts and expressions similar to those in the Vstti. Thus, the present work is a valuable addition to Indian philosophy. The editor and publisher bot! deserve congratulations. .- Nagin J. Shah Pramanalaksanam of Sarvajnatmamuni, edited by E. Easwaran Nam poothiry, Published by Department of Sanskrit, University of Kerala Trivandrum, 1973, pp. 39+75, price Rs. 7.50. The work under review is a tiny treatise on Mimamsa epistemology written by Sarvajnatmamuni (c. 10th century A.D.), the well known authoi of the Sanksepasariraka. It contains the complete text of the Pramanalak sana except a section of Arthapatti, which was hitherto unpublished. The editoi has made the text as flawless as possible. The text is printed along with a learned Introduction, explanatory notes, indices of words and citations. It the Introduction the editor has adduced strong, cogent arguments to esta. blish that Devesvara, the preceptor of Sarvajnatmamuni, is not identica with Suresvara, a disciple of Sankaracarya. Even Madhusudanasarasvati while commenting on a verse in the Sank sepasariraka (1.8) has wrongly For Personal & Private Use Only

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Review 129 identified Devesvara with Suresvara. This is an instance of how sometimes commentators mislead scholars. The editor has tried to trace the citations to their original sources. Yet some citations have remained untraced. The well known verse 'manipradipa-prabhayoh..' (p. 34) is from Dharmakirti's Pramanavartika (2.57). The work is recommended for the interested students of Indian Epistemology and Logic as it deals with pramanalaksana, pratyaksa, anumana, sabda, upamana and abhava. -- Nagin J. Shah Minor Vedic Deities by J. R. Joshi, University of Poona, Pune, 1978. pp. viii+220. The work under review presents an illuminating exposition and interpretation of minor Vedic deities. The author enunciates various grounds on which the classifications of Vedic deities into major and minor may be justified. While concluding this topic in his Introduction the author maintains that it is not the number of hymns but the importance from the religiohistorical considerations that make the deity major. In support of this, the author demonstrates the culture-historical importance of Pusan and Yama and considers them to be major on this ground. Major deities have clearcut sharp individuality while the minor ones do not have. Hence the author maintains that RV. does not furnish sufficient data to enable us to characterise minor deities sharply, and that their individuality becomes more and more vivid as we go on tracing the development of their personality and character in the light of post Rgvedic literature. This point is elucidated by referring to the mythology relating to Skanda, Laxmi, Kbhus. It is rightly pointed out that the term "minor applied to a Vedic deity does not imply that that deity is unimportant. On the contrary, many minor deities are quite important from various standpoints. They often furnish details which illumine the characters of the major deities. One may even claim that the study of a major deity would remain incomplete if the various deities connected with it were left unnoticed. Further the minor deities are often seen to be shedding much useful light on the mutual relationship between the major ones. Dr. Joshi thinks that the minor Vedic deities have not received adequate consideration in the earlier works. Hence he claims that the pictures of the minor Vedic deities presented here are fuller and more distinct than heretofore. There are various approaches to the interpretation of Vedic mythology, All these approaches are discussed and their limitations are indicated. Dr. For Personal & Private Use Only

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130 Review Joshi has rightly selected the evolutionary approach to Vedic Mythology, which has borne fruitful results. Moreover, he takes the aid of ritualistic literature as an additional source of information and confirmation. Hence his interpretation has attianed clarity, authenticity, accuracy and persuasiveness. Dr. Joshi has selected thirteen typical divinities that strike him specially. They are - Bphaspati, Vena, Trita Apya, Tvastra Visvarupa, Kubera, Sakti, Vrsakapi, Apah, The Moon, Sarasvati, Aja Ekapas, Prana and Wives of Gods. Each divinity is considered separately as a separate mythological entity. External form and internal qualities of each divinity are described and discussed. Black and white pictures of these divinities given in the book will serve as an aid to readers. The method adopted in this study is as follows : First of all, there is a full objective statement of the material available from the Vedic mythology and ritual, regarding the divinity under consideration. After that, an account of the various earlier views on the subject is given. This is followed by a critical examination of these views. Then an attempt is made to reconstruct a definite picture anew with the help of all possible viewpoints. At last an interpretation of the material is made in the light of evolutionary mythology. The author has explained the concept of evolutionary mythology in the Introduction. The present work by Dr. Joshi is a critical and comprehensive study of some minor Vedic deities. It makes a valuable contribution to the elucidation of Vedic Mythology. It is an unbiased study. The students of Vedic Mythology will certainly gain much understanding by going through the work, - Nagin J. Shah Kleine Schriften, Walther Schubring. Herausgeben von Klaus Bruhn, Glasenapp-Stiftung, Band 13, Franz Steiner Verlag GMBH-Wiesbaden pp. 497, 1977. In this volume Dr. Klaus Bruhn has given full bibliography of the writings of Dr. Walther Schubring who was one of the greatest German Indologists. His main field of research was Jainology. In this volume Dr. Bruhn has classified the contribution of that great scholar thus- (1) The list of his 7-27 original researeh works as well as edited works in Prakrit. And out of this list, in this volume Kalpasutra, Die Jainas and Dasaveyalia sutta, are printed and thus these important works have now become available for the interested scholars. For Personal & Private Use Only

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Review 131 (2) List of Articles (28-47). Some selected articles are printed in this volume. The article entitled "Beitrage zur indischen Verskunde" discusses the Prakrit Pingala and contains the critically edited text of Chandakosa on Prakit. The article entitled "Zwei Heiligen-paare im preislied"-discusses such texts which serve two purposes-metrical and literary. His study of the metres of Ajiyasantithaya of Nandisena as also of Rsabhavirastava of santicandra is illuminating. He has also edited both these texts in this article. In his "Prakrit-Dichtung und Prakrit-grammatik" he has discussed such texts which have double purpose of poetry and of showing the variations of different Prakrit Languages. He also edited the text of Dharmavardhana's Sadbhasanirmita-Parsvajinastavana and Jinapadma's Sadbhasavibhusita-Santinathastavanam. In 150 strophen Niryukti" he has discussed 150 gathas from Dasaveyalianijutti dealing with inference. Article on "Jinasena, Mallinatba, Kalidasa" discusses the text problem of Kalidasa's Meghaduta. "Kundakunda echt and unecht" discusses the problem of the various avaible texts of Kundakunda's Works and tries to find out what should be the original text and the portions interpolated in Kundakunda's works such as Bodhapahuda etc. "Aus Der Jinistischen Stotra-literatur" -discusses various types of Jaina stotras. The Gaoivijja text edited by Dr. Schubring is printed in this volume. (3) Book-reviews and notices (48-88) review the works beginning from Jolly's Die Sanskrit Mss in 1914 to Punyavijaya's Catatogue of palm-leaf mss in Santipatha Jaina Bhandar in 1968. (4) Edited publicatians-In this section two works are mentioned-one is E. Leumann's Avasyaka--Literature and the other is Indische Handschriften Teil 1. (5) Out of the list obituries for Prof. Leumann and others written by Dr. Schubring, one is printed in this volume. (6) Nothing is printed in this volume from the list of Miscellaneous articles. (7) A list of articles about Dr. Schubring is given but not a single one is printed in this volume. -Dalsukh Malvania Personal and Geographical Names in the Gupta Inscriptions by Tej Ram Sharma, published by Concept Publishing Company, Delhi, 1978, pp XXX + 378, Price Rs. 96 For Personal & Private Use Only

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132 Review Dr. Tej Ram Sharma has brought to light some aspects of the histor and culture of the Gupta period in his work "Personal and Geographical Names in the Gupta Inscriptions" by applying a new method of approach to Indian history. On the basis of the Gupta epigraphic records he has thrown light on the names of the Gupta kings and queens, feudatory kings and high officers, local officers, householders and traders, Brahmapas, Jaina and Bauddhas, epic and Puranic names, names of women, tribes, places, rivers and mountains and localities by keeping in view the space-expansion and time-extension of the Gupta rule in a historical perspective with critical acumen, Dr. Sharma has successfully torn open the stiff deck of the Gupta inscriptions in regard to his work to obtain a relative glimpse of history of the Gupta period by peeling what is historically true from a mass of confused tradition, I hope his valuable work will serve as a key to the history of the Gupta period for the future Scholars to carry on further research work in this field on the basis of epigraphic, numismatic and literary evidences from the points of veiw of position of the people, political, social, economic and religious conditions and science and arts in the Gupta era. -J. C. Sikdar The Calukyas of Kalyani by Krishna Murari; published by Concept Publishing Company, Delhi, 1977, pp. xvi + 402, Price Rs. 96 Dr. Krishna Murari has ably dealt with the problems of the history and culture of the Calukyas of Kalyani in his work and laid bare the facts in his analysis of their dynastic rule with a critical acumen to drive home his points by stripping open the hard shell of the sources of historical data on the basis of his study of the Calukyan literary and epigraphic records, supported by other records of their contemporary rulers. He has presented a vivid picture of political conditions of South India before the rise of the Calukyas of Kalyani under the leadership of Tailapa with an origin from the early Calukyas of Vatapi as a feudatory of the Rastrakutas of Malkhet (Manyakhet) and followed the political scenes from his time upto that of the last ruler Somesvara IV. These were dominated by the Calukya-Rascrakuta conflict, the Calukya-paramara war, the Calukya-Cola struggle over Vengi and Southern Karnataka regions, the internecine war between Somesvara and Vikramaditya VI and the wars between the Calukyas and the Hoysalas and the Calukyas and the Kalacuris, etc. for political supremacy in the South, and the downfall of the Calukyas. For Personal & Private Use Only

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Review 133 Next he has devoted himself to the study of the history of administration, nature of the state, social life, education and literature, economic life, religious life, and architecture, art and craft of the Calukya period at great length in detail in a traditional manner, still one finds a point missing i. e, the actual position of the common Calukyan people in the society. "In any age of any society the study of history, like other social activities, is governed by the dominant tendencies of the time and the place." I cogratulate Dr. Murari for his dispassionate and unbiased judgement of the past events of the history of the Calukyas. -J. C. Sikdar For Personal & Private Use Only

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SUMMARY OF LECTURE BY MR. JOHN IRWIN ON "THE PILLAR AND THE CROSS IN THE CULTS OF INDIA AND EUROPE" Speaking at the L.D. Institute of Indology on January 2, 1979 arthistorian John Irwin took his audience by surprise with the claim that new advances in Indology would shortly revolutionise the understanding of many important aspects of Western art and civilisation. The title of Mr. Irwin's lecture was "The Pillar and the Cross in the Cults of India and Europe." The core of the art historian's thesis was that Indo-European scholarship was now at a crossing-point. The scientific study of India's past had been initiated in the colonial period by Western scholars who had brought to India an exclusively Western vision of ancient Indian civilisation, interpreting Indian culture in this light. This approach had concealed or overlooked the fact that the Western evidence upon which their value judgements were based was modern in comparison with the far more ancient culture of India. As a result, their interpretation of ancient India was inevitably falsified. However, recent advances in Indology were not only correcting this false bias but were now due to transform understanding to the roots of European culture itself. In his lecture, Mr. Irwin focused on one aspect-the Cross-cult of early Christian Europe-which he re-interpreted in the light of experience gained by study of the Indian cult of the sacred Pillar. The early Christian Fathers, he said, had made no bones of the fact that the cult of the Cross was an inheritance of the pre-Christian cult of the Cosmic Pillar, exactly parallel to the cult of the pillar as revealed in the Vedas and Brahmanas and only now beginning to be understood by the latest advances in scholarship. Hitherto, the early Christian cult of the Cross has been interpreted in the light only of Christian doctrine-in other words, as symbol of the Crucifixion. However, this represents only a later interpretration imposed by the Established Christian Church some three centuries after the death of Jesus. Before that, the Cross had been worshipped as symbol of the world Axis (Axis Mundi) of older cosmic religion, once universal to the prehistoric world. The fundamental creed of early Christianity had rested not upon the Crucifixion of Jesus but upon the Resurrection of Christ. For Personal & Private Use Only

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Summary of Lecture by Mr. John Irwin 135 The facts of Cross-worship have been so covered up by later doctrine that the majority of Christians of today are unaware that the Crucifixion is not even mentioned in the Bible. The Epistles, which are earlier than the Gospels, tell us only that Jesus was "hanged on a Tree," this Tree being identified with the Tree that grew in Paradise, at the Nevel of the Earth, rooted in the Waters of Life. The Tree of Paradise was in turn identified with the World Tree of cosmic religion which separated Heaven and Earth at the Creation - a myth which modern research is revealing as universal to pre-history. This Tree was conceived as interchangeable with the image of the World Pillar, ritually fashioned from the trunk of the World Tree and mystically synonymous with it. Hence, early Christian cult-crosses were not Crucifixes but pillars, and the only kind of cross associated with them was a small wheel-cross on the top, which was in fact a sun-symbol like the early Indian cakra. Misunderstanding of these facts by most Christians has been the result of mistranslation and misunderstading of early Christian texts. The word inaccurately mistranslated in English verions of the Bible as "cross" and "crucifix" (and in Latin versions as "crux") is the Greek word stauros. In pre-Christain Greek literature, stauros meant only "stake" or "pillar" - in other words, an upright timber post without crosspiece, on which criminals were impaled (not "crucified"). Philologists now recognise that stauros derives from an Indo-Aryan root meaning to "fix" or "make firm," which is also the root of Vedic skambha and Sanskrit stambha. By citation of ancient texts--both Western and Indian --Mr. Irwin showed that stauros originally had exactly the same religious meaning as the Indian terms. All three had a specifically cosmic connotation. They denoted the same image of the mythical tree-pillar which separated Heaven and Earth at the Creation, and which was conceived as the supreme channel of communication between the terrestrial and celestial worlds. Mr. Irwin then went on to explain that in all ancient religions the cosmic tree-pillar had a phallic aspect. This sexual overtone was implicit in the once universal Creation myth. The phallus represented the Axis Mundi in its uniting as distinct from its separating role. According to the myth, at the time Heaven and Earth were separated, there was no life in the universe; but after their initial separation, Heaven and Earth were then conceived as re-uniting in marriage as the primordial bridal pair to produce life on earth. The phallus was therefore the archetypal form of the cosmic pillar in its mythical aspect as the penis with which Father Heaven inseminated Mother Earth. Hence the great importance of the phallus in all parts of the ancient world as symbol of fecundity. For Personal & Private Use Only

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Summary of Lecture by Mr. John Irwin When the later historical religions, like Christianity, the Hebrew faith and Islam, assimilated older cosmic symbols to their own doctrines, they made every effort to suppress the phallic associations. However, these associations were too powerful in the popular belief and imagination for this attempt at suppression to be entirely successful. 136 The most startling part of Mr. Irwin's lecture was when he proved with slides and citation of ancient forgotten texts that phallic associations played an important part in the early stages of the Christian Cross was sometimes worshipped in the form of a phallus until as late as the 12th century, in spite of ruthless efforts of the Church to eliminate the phallic association. Mr. Irwin explained that this theme was only one aspect of the reinterpretation of the art of the ancient world which he would be developing in his Delhi lectures later in the week under the title "The Origin and meaning of the Buddhist Stupa." For Personal & Private Use Only

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// jinA jayantu jitamohAH // prabandhazatakartR - mahAkavi - zrIrAmacandraviracitaM mallikAmakarandanATakam // OM namaH zrIsarasvatyai // mallikAvizadAM lakSmI prApa yaH zivasambhavAm / pratyUhavyUhato muktaM taM jinezamupAsmahe // 1 // . . . . . . (nAndyante ) . sUtradhAraH -( savinayamaJjaliM mUrdhani vidhAya ) haMho samAjalokAH! kSaNamekamavadhAnamAdhAya sakalabAla-gopAlAGganAhRdayasaMvAdinIM vipazciccakravAlacetacamatkArakandakandalanakAdambinIM samAkarNayata vitIrNasakarNakarNakoTarasudhAdhArA-' bhiSekA madIyAM vijJaptikAmekAm - paTubhirapi nopasarpati caTubhirayaM niSprayojano lokaH / tat kimapi zikSaNIyaM prayojanaM yena jagato'pi // 2 // . tat punarjanmasahasropArjitapuNyanaipuNyainiHzeSasAMsArikaprayojanaprarohakSamA bhagavatIM lakSmImanukUlitavadbhirbhavadbhiH zikSitameva / yataH - dvayaM yasya sampatti(tte)/jamAdyamakhaNDitam / saMsArakarmaNAM lakSmIH prazamaH zivazarmaNAm // 3 // ato'haM lakSmIlavalAbhazraddhAgrahilAntaHkaraNo nirantarAvalokanairnATayadarzanasukhavimukhAnAmapi bhavatAmArAdhanAya pravRtto'smi / (AkAze karNa dattvA) kimAdizata ? / vAgmI khalvasi, etAvataiva bhavato vAcAM vilAsena vayamatyantamAmoditAH / satyam , na jAnImaH prabandhadarzane kimapi bhaviSyati ? iti / ( saharSam ) aparAM tahi vijJApanAmekAmAkarNayata - rasapIyUSapUrapUrNacetasaH sumedhasaH puraskRtya mahAkavayo nATyaprabandhAnAbadhnanti / na pumaH kalagItikAminIbhyo'pi For Personal & Private Use Only

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mahAkavizrIrAmacandraviracitaM vimukhAn mahAsubhaTotsAhadarzane'pi aromAJcakaJcakAn mAtR-pitR-bhrAtR-sutavipattAvapyanArdramAnasAn, nirvyAja sevake'pyasvIkRtavAtsalyAn pASANasuhRdo durmedhasaH / ( AkAze ) 2 kiM bUtha ? bhoH ! kimetAbhirbhaNitibhiH ? akuTilameva prakAzaya vivakSitamartham / eSa tahi zravaNaparuSamapyakuTilameva vijJApayAmi - nIrasAnAM puro nATayaM durjanAnAM padAtitAm / grAmyANAM vAgmitAM kurvan hAsyo brahmA'pi jAyate // 4 // ( pravizya saroSaH ) naTaH - bhAva ! sarvataH prasiddhavaidagdhyAn azeSara sikAvataMsAn sabhyamizrAn alIkavAcAlatayA prakopayase / vimuJca bahubhASitAm / paryAlocaya kimapi prabandhamabhinayAya | sUtradhAraH - ( sabhayam ) mArSa ! mA kopI, avijJAtasabhyapragalbho'haM bhUyobhUyaH pralapitavAn / vinA'bhiprAyadaurAtmyaM nAparAdho'pi garhitaH / AcAryo vANi-pANibhyAM tADayannapi pUjyate // 5 // prabandhavizeSaM punaH prathamameva paryAlocya sabhyAnupasthito'smi / kaH punarasau ? | naTaH 1 sUtradhAraH vidyAtrayIsa nisarganadISNacetaso niHzeSacakravartticakracUDAratnAMzu puJja piJjaritapAdapIThasya saptArNavIkUlasaGkrAntakAntayazasaH zrImadAcAryacandra [ ] ziSyeNa prabandhazatakAriNA rAmacandreNa viracitaM mallikA makarandAbhidhAnaM nATakaM nATayitavyam / naTa: - ( sAvajJam ) bhAva ! prazamarasikavaiduSyeNa dharmadezanAvidhAnaikapragalbhavAco vAcaMyamAH zRGgAra- hAsya-vIrapramukharasamayAnAmanahIH khalu nATyaprabandhAnAm / sUtradhAraH - mArSa ! sAmprataM grAmINacAturIvandhyamabhidadhAsi / zamastattvaM munIndrANAM jAnate tu jagantyapi / janmaiva divi devAnAM vihAro bhuvaneSvapi // 6 // naTa:- ( saroSam ) -- paropanItazabdArthAH : svanAmnA kRtakIrttayaH / nibandhAro'dhunA tena vizrambhasteSu kaH satAm ? // 7 // For Personal & Private Use Only

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mallikAmakarandanATakam | sUtradhAraH-(sAvaSTambham) atrArthe svayameva kavinA durmedhasAM mukhabandhaH kRtaH / kAvyairyatra kaviprathA dhanalavakrItairapi prApyate gumphaklezamupAsituM kRtadhiyAM kastatra kAle kramaH ? / grantastadapi prabandhakusumAnyAjanma vidyAmahe kupyAmo vyasane ciraM viracite kasmai parasmai vayam ? // 8 // ( nepadhye ) sAdhu bho bharata ! sAdhu, bAndhavocitaM samayocitaM zrAvitavAnasi / sUtradhAraH - kathameSa makarandanepathyavAhI bharato bhAratImAsmAkInAmanumodate / . naTaH bhAva ! varasvatvarasva, saMrabdhAH sarvato'pi raGgopajIvinaH, samutsukoshaM manaHsamIhitAmarthasiddhimAsAdayituM sAmAjikebhyaH / [ sUtradhAraH - ] mArSa ! mA tvariSThAH / sarvA'pi mahatI siddhiH klezAntaritasambhavA / vidyAvadhUTimApnoti soDhA kAya manaH klamAn // 9 // ( nepathye ) iyaM punarupazrutirasmAkaM vadhUlAbhapurassarAM mahArthasiddhisampattiM pizunayati / sUtradhAraH - mArSa ! tadalaM vAcAM vistareNa / ehi, karaNIyAntaramanutiSThAmaH ( iti niSkrAntau / ) - || Amukham || * ( tataH pravizati makarandaH ) makarandaH - paramArtho'yam - "kupyAmo vyasane ciraM viracite kasmai parasmai vayam ?"" na nAma dyutakArAH sabhiko vA prasahya mAM dUrodara karmaNi vyApArayanti / tadatra prAcInajanmasahasropArjitAni duSkarmANyevAparAdhyantiH na cAham, na ca bAhya lokaH / ( sAzcaryam ) kaupInaM vasanaM kadannamazanaM zayyA dharA pAMzulA jalpo'zlIlagiraH kuTumbakajano vezyAH sahAyA viTAH / For Personal & Private Use Only

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mahAkavizrIrAmacandraviracita vyApArAH paravaJcanAni suhRdazcaurA mahAnto dviSaH / prAyaH saiSa durodaravyasaninAM saMsAravAsakramaH // 10 // tathApi yutakArasya paapdhvaantaandhcetsH| zakre'pi raGkasaGkalpo dyUtakarmaparAGmukhe // 11 // ( sapazcAttApam ) tathAvidhAyA vizuddhavaMzotpattestathAvidhazrutAdhyayanasya tasyAzca gurUpadezaparamparAyAH sa eSa doSanizzeSamUlaM mahApuruSagahito vyApAraH phalamabhUt / tadahametasya vyasanaparamparApAtrasya pApIyasaH svAtmanaH zastrAbhighAtena kaNThapAzapradAnena vA prAyazcittamAdhAsyAmi / yadi vA - prAyazcittaM naye vRttiH shlaaghymshlaaghykrmnnH| zastrAdibhistu pazcatvamAtatAyiviceSTitam // 12 // tat tAvadetasya sahakArazAkhAkulAyanilInakokilAbandivRndoghuSyamANavasantamahArAjAvatArasya vikAzipATalApaTalagandhasambandhabandhuritagandhavAhanipIyamAnapurapurandhrIsuratasamparAyakhedasvedAmbhaso madhyamadhyAsya mahodyAnasya triyAmAmetAmativAhayAmi / prabhAtabhUyiSThAyAM cAsyAM dyUtakAradRSTisaJcAraparihAreNa kimapi sthAnAntaramAzritya kulinocitamAcariSyAmIti / ( puro'valokya ) kathamidaM dIpradIpaprabhAprakAzitaM devatAyatanam ? madhye ca bhagavataH paJcabANasya pratimA ? / ( savinayaM praNamya) zambhu-svayambhu-harayo hariNekSaNAnAM yenAkriyanta satataM gRhakumbhadAsAH / vAcAmagocaracaritrapavitratAya / tasmai namo bhagavate kusumAyudhAya // 13 // ( karNa dattvA ) kathaM maJjIrajhAtkAraH ? / (vimRzya ) na tAvadetasyAM nagaradavIyasyAM kuharaviharamANakarAlavyAlabhISmAyAmArAmabhUmau dasyupracArasamucite ca nizIthasamaye manuSyakAminIsaJcAraH sambhavati / tadanena vanadevatAcaraNamaJjIraraveNa bhAvyam / (tataH pravizati pUjApaTalahastaceTIdattahastAvalambA kRpANapANinA puruSeNAnugamyamAnA sarvAGgINAbharaNA yuvatiH / ) makarandaH - (vilokya ) nizcitamiyaM dIpajyotiSA mAmavalokya na kimapi For Personal & Private Use Only

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mallikAmakarandanATakam / svairamAcariSyati, tadahaM vidhyApya pradIpaM dvArAjirarohiNaH sahakArasya tale tirodadhAmi / ( tathA karoti ) yuvatiH - 'halA baMdhule ! kimajja vigayapaIvujjoyaM bhayavao gambhaharaM ? hImANahe ! kahaM aMdhayAre pUyaM karissaM ? / makarandaH- kim 'adya' iti bruvANA dhruvamiyamanyadA nizIthe samAyAti ? / puruSaH - bhartRdArike ! zatazo vAsareSu dRSTapUrvA te bhagavataH paJcavANasya pratimAH tato yathAdRSTasmaraNamavayaveSu vimuzca vikcvickilsrjH| yuvatiH -(sakhedam ) ajja ! suhido si tumaM, sumaresi savvaM pi / ahaM uNa mahAdukkhabhArabhiMbhalamANasA appANaM pi na saMbharAmi / tA ciTuMdu puuovgrnnaaii| makarandaH - ( sAzcaryam ) IdRze'pi nepathyaprakArasaMsUcite mahAvibhave mahAduHkhopanipAtaH ! daridraH kSutpipAsAbhyAM vinaa-''dhi-vyaadhibhirdhnii| prAyeNa lokaH sarvo'pi zokasaGkulamAnasaH // 14 // yuvatiH- (sAnaM praNamya ) bhayavaM paMcabANa ! asaraNassa vihalarUvavihavassa jaNassa suNehi vinnattiM / esa carama vinnavIyasi / makarandaH - (sAzaGkam ) 'azaraNa' iti bruvANA niSpratIkAramapAyamAtmanaH sUcayatiH 'caramam' iti ca prANaparityAgapizunaM vacaH / : yuvatiH.... aNavarayaM pUAhiM tuTTo si kahaM pi jai mahaM deva ! / ___ rakkhijjasu tA majjhaM tarevi eyArisamaNatthaM // 15 // makarandaH- kaH punarasAvanarthaH ? yatra prANaparityAgo'pi priyaGkaraH / ceTI:- bhaTTidArie ! kerisA tujjha erisA nivveyagabbhiNI vinnattI ? samIhidaM kiM pi maMgalaM patthesu / 1 sakhi bandhule ! kimadya vigatapradIpoddayotaM bhagavato garbhagRham ? aho kaSTaM kathamandhakAre pUjAM kariSyAmi / 2 Arya! sukhito'si tvam , smarasi srvmpi| ahaM punaH mahAduHkhabhAravihvalamAnasA AtmAnamapi na smarAmi / tat tiSThantu pUjopakaraNAni / 3 bhagavan paJcabANa ! azaraNasya viphalarUpavibhavasya janasya zRNu vijJaptim , eSa caramaM vijnypyse| 4 anavarataM pUjAbhiH tuSTo'si kathamapi yadi mahyaM deva ! / rakSeH tad mAM dattvA etAdRzamanartham / / 5 bhartadArike ! kIdRzI tava IdRzI niveMdagarbhiNI vijJaptiH ? samIhitaM kimapi maGgalaM praarthy| For Personal & Private Use Only

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mahAkavizrIrAmacandraviracitaM yuvatiH - 'edaM jjeva dANi me samIhidaM maMgalaM / makarandaH - samIcInamAha duHkhiteyaM yuvatiH / idaM kRtyamakRtyaM vA kAla-dezavyapekSayA / parAsorAtmajasyApi dahanaM maGgalakriyA // 16 // yuvatiH - (sakhedam ) 'dutthA paravasA vAhiyA ya aMdhA ya piyaviuttA ya / kaha nAma lahijja suhaM ? na hujja bhayavaM jai kayaMto // 17 // puruSaH- bhartRdArike ! idAnImanarthasaMsUcikA kA'pi te manovRttiH / taduttiSTha vrajAmaH saudham / upanayAmi tvAM mAtA-pitRbhyAm , tayorantike yaducitaM tad viddhyaaH| yuvatiH - (sAvahitthaM vihasya) 'ajja ! savvao vi bhIruAhiM amhArisAhiM vilayAhiM ki pi aNatthaM kIradi ?, tA kiM alIyasaMbhAvaNAhiM attANayaM kile sesi ?; vacca, ANesu kudo vi piivN| baMdhule ! tuma pi ANesu dIhiyAo kamalAI, jeNa mammahaM puuemi| (ubhau niSkrAntau) makarandaH- etau dhruvametayA kapaTena bahiH pravAsitau, tadahaM sAvadhAno bhavAmi / api nAmeyamAtatAyinI kimapyavAcyamAcaret / - yuvatiH- ( sahakAramUlamAgatya ) bhayavaM aNaMga ! paDivAsaramArAhieNa vi tumae na ki pi me kadaM paDikayaM / tA iyANiM asarisaM sAhasaM kuNatIra sakkhI vi dAva havijjAsu / (sahakArazAkhAyAM kaNThapAzamAbadhnAti / ) makarandaH - (tArasvaram ) haMho puruSa ! hehI puruSa !, halA bandhule ! halA 1 etad eva idAnIM me samIhitaM maGgalam / 2 duHsthA: paravazA vyAdhitAzca andhAzca priyaviyuktAzca / __kathaM nAma labheta sukhaM ? na bhaved bhagavAn yadi kRtAntaH // ..3 Arya ! sarvato'pi bhIrukAbhiH asmAdRzIbhiH vanitAbhiH ko'pi anarthaH kriyate ? tat ki alIkasambhAvanAbhiH AtmAnaM klezayasi ? vraja, Anaya kuto'pi pradIpam / bandhule ! tvamapi Anaya dIdhikAtaH kamalAni, yena manmathaM puujyaami| 4 bhagavan anaGga ! prativAsaramArAdhitenApi tvayA na kimapi me kRtaM pratikRtam , tad idAnIM asadRzaM sAhasaM kurvatyAH sAkSI api tAvad bhavaH / For Personal & Private Use Only

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mallikAmakarandanATakam / bandhule ! eSA yuvayoH svAminI vipadyate (-iti bruvANo'silatayA kaNThapAzaM chinatti / ) (yuvatimUJchitA patati, makarandaH vastrAJcalenopavIjya hRdayaM. saMvAhayati / tataH pravizati sambhrAntaH saceTIkaH puruSaH / ) puruSaH - (nibhRtamAlokya) kathaM bhartadArikAyA vakSasi vihitAsanastaskaraH ko'pi nepathyamAkarSati ? bhavatu, kRpANena mUrdhAnametasyApanayAmi / (punarvimRzya) kathamandhakAraprAgbhAreNa strI-puMsayovibhAgaH ko'pi lakSyate / - ceTI-'tAya! muMca muMca sAmiNiM, dehi me pANabhikkhaM, giNha AharaNAI / makarandaH-(ubhau prati) a[na]vagataparamArthoM yuvAM vyaahrtH| nAhaM cauro jAro vaa| puruSaH -tarhi kimetat ? kathaya / yuvatiH-(cetanAmAsthAya svagatam ) esa ko vi AharaNaloheNa maha jIviyaM avaharidukAmoM tkkro| (prakAzam ) mahAbhAya ! giNha eyANi me aahrnnaaii| aNNaM pi de daviNajAyaM bahuyaramuvaNayassaM / karehi eyAe asidheNuAe kaMThavIDhammi jIvidesakammaM, jeNa dukkhamukkho hodi / makarandaH -bhavatu, kariSyAmi kaNThapIThe jIvitezakarma; kintu bhujapaJjarapAzena, na punrsidhenukyaa| - bandhulA-mahAbhAya ! pasIya[du] bhayavaM mammaho / edAe asaMghaDiyANurU. vajIvidesAe saha bhaTTidAriyAe bhodu de evaM jaMpiyaM pamANaM / makarandaH -(puruSaM prati) vidhAtuM sampado hartumApadazca na nizcayaH / manastu me sadA'pyanyaduHkhasaGkrAntidarpaNaH // 18 // tat kathaya kenAnarthajAtena vihvalIkRteyaM kaNThapAzavaizasaM kRtavatI / puruSaH-mahAbhAga ! yadyapyandhakAre na ko'pyAkArastavopalakSyate tathApyamunA kaNThapAzacchedavyApAreNa mahattvazaMsinA vyAhAreNa jJAtamanyaduHkhasaGkrAnti 1 tAta ! muJca muJca svAminIm , dehi me prANabhikSAm , gRhANa AbharaNAni / 2 eSa ko'pi AbharaNalomena mama jIvitaM apahartukAmaH taskaraH / mahAbhAga! gRhANa etAni me AbharaNAni / anyad api te draviNajAtaM bahutaramupaneSyAmi / kuru etayA asidhenvA kaNThapIThe jIvitezakarma, yena duHkhamokSo bhvti| 3 mahAbhAga ! prasIda[tu] bhagavAn manmathaH / etayA asaGghaTitAnurUpajIvitezayA saha bhartRdArikayA bhavatu te etad jalpitaM pramANam / For Personal & Private Use Only

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mahAkaSizrIrAmacandraviracita darpaNaste hRdayam / anartha punarimametasyAH pitarAveva prmaarthenaavgcchtH| tataH : kiM tubhyamAvedayAmi / makarandaH -(yuvatIM prati) pRcchannasaMstuto gopyamazaktaH kopamAvahan / viraktAM ca striyaM gacchan hAsyaM kasmai na yacchati ? // 19 // tathApi cirasaMstutamiva me bhavatyAmantaHkaraNa na kimapi kRtyAkRtyamAlocayati / tato yadi samucitaM tadA prakAzaya vyasanamAtmanaH, vigaNaya mAmAtmIyam / yadi ca vijJAtavyasanaheturahaM na pratIkAramayatnamAdadhAmi tadAnImasAravA- . dinamakulInaM ca jaaniiyaaH|| yuvatiH- (svagatam ) 'mamAvi edammi keNAvi kAraNeNa paramapimmabhibhalaM hiyayaM, tA kahemi vasaNaM / bhodu dAva / (prakAzam ) . sAmatthAbhAveNaM akaesu paoyaNesu ko roso ? / .. ___ vasahesu duddhamahiyaM naesu ko nAma nivveo? // 20 // makarandaH - (sAkSepam ) kathaM punarvyasananivRttAvasmAkaM sAmarthyAbhAvamavagacchasi ? / yuvatiH - attaNo appaDiyAreNa vasaNeNaM avgcchaami| makarandaH -bhadre ! anabhijJA'si mahApuruSavyApArANAm / paNIkRtaprANasampadAM hi mahaujasAM kiM nAma sAdhyamasAdhyaM vA ? / puruSaH-mahAbhAga ! bADhamupapannamabhihitavAnasi / kimuta vyasanamahArNavanimagna iva me bhavAnapi pratibhAti / kathamaparathA nirjanapracArAyAmArAmabhUmau nizIthasamaye dasyuriva nilInastiSThasi ? / makarandaH-sAdhu vijJAtavAnasi, tathApi na tvayA vyasanavRttAntamahaM prssttvyH| sukhaM prakAzyate dauHsthyaM prAcyamArUDhavaibhavaiH / ArUDhadauHsthyairduHkhe na prAcInaM vaibhavaM punaH // 21 // 1 mamApi etasmin kenApi kAraNena paramapremavihvalaM hRdayam , tat kathayAmi vyasanam / bhavatu tAvat / sAmarthyAbhAvena akRteSu prayojaneSu ko roSaH / - vRSameSu dugdham ahitaM nayeSu ko nAma nirvedaH ? // 2 AtmanaH apratIkAreNa vyasanena avagacchAmi / For Personal & Private Use Only

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- mallikAmakarandanAThakram / yadi punarbhagavAn vidhiranukUlatAM yAsyati kadAcit [tadA] tava bhartR dAri]kAyAH puraH sarvamAvedayiSyAmi / bandhulA-'bhaTTidArie ! adikAlo bhodi, nivedehi vasaNamedassa mhaannubhaavss| yuvatiH-bandhule ! _ 'viulassa vi uvayArassa purisasIhassa dddddhmhilaao| .... paccuvayAraM mannaMti dehadANAo na hu ahiyaM // 22 // . bandhulA-tado kiM ? / - yuvatiH-'ahaM dANi dehadANaM pikAumasamatthA, tadA kathaM vasaNaM payAsemi ? kahaM ca edAo vasaNapaDiyAramahilasemi ? / * puruSaH-bhartRdArike ! pratyupakArAnapekSamupakArakatvametasya mahaujasaH; tato 'mA zatiSThAH, prakAzaya vyasanam / / yuvatiH-(makarandaM prati) pagAsayAmi vasaNaM, paDhamaM puNo edaM suNesu / makarandaH -(saharSa samIpatarIbhUya) kiM tat ? / yuvatiH-'vigdhabahulAo rayaNIo, asamatte vi kahApabaMdhe vihaDaNAvAo ko vi saMbhave / makarandaH-(sAkSepam ) tataH kim ? / yuvatiH-tado ArAmasaMghaDaNAhinnANaM gihANa me edaM kuMDalajuyalaM / makarandaH- (sapramodamAtmagatam ) kathamasmatprANasampadAM grahaNasatyaGkAramiyamupanayati ? / prakAzam ) bhadre ! ko nAma priyajanasya prasAdaM nAbhimanyate ? / 1 bhanadArike ! atikAlo bhavati, nivedaya vyasanametasya mhaanubhaavsy| .... 2 vipulasya api upakArasya puruSasiMhasya dagdhamahilAH / pratyupakAraM manyante dehadAnAd na hi adhikam // 3 tataH kim ? / 4 ahaM idAnI dehadAnaM api kartumasamarthA, tataH kathaM vyasanaM prakAzayAmi ? kathaM ca etasmAd vyasanapratIkAramabhilaSAmi / 5 prakAzayAmi vyasanam , prathamaM punaH etad zRNu / .. . 6 vighnabahulA rajanyaH, asamApte'pi kathAprabandhe vighaTanApAyaH ko'pi sambhavet / 7 tataH ArAmasaGghaTanAbhijJAnaM gRhANa me etat kuNDalayugalam / For Personal & Private Use Only

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mahAkavizrIrAmacandraviracitaM ( yuvatI kuNDalayugalamarpayati / ) puruSaH -(samayamAtmagatam) prAtaretasyAH pitA prasAdhanasaMkhyAM mayi gave[Si] dhyate, tataH ko'yamanarthaH / . bandhulA -( sabhayaM svagatam ) 'kiM mae pabhAe bhaTTiNIe purao uttaraM kAyavvaM ? / puruSaH -(saroSam ) bhartRdArike ! keyaM svecchAcAritA? kimidaM vaNikkumArikAcAraviruddhaM parapuruSAya kuNDalapradAnam ?; tadahaM padAtilokamAnIya kuNDalamAdAsye / (-ityabhidhAya niSkrAntaH / ) bandhulA-bhaTTidArie ! savvaM pi edammi duDhe saMbhAvIyadi, tA lahuM kahesu vsnnN| ( nepathye) eSA tasya padapaddhatirupavanaM pravizati / tataH pradIpajyotiSA madhyamavalokayata / (sarve samayamAkarNayanti) bandhulA-bhaTTidArie ! edassa dudrussa edaM viyaMbhiyaM / / makaranda:-(svagatam ) nizcitaM mamAnupadaM kitavAH smaayaataaH| na cAtra me pratimayam / sUtradhArAbhihitopazrutizlokAnusAreNa zubhodakarko'yaM mmopvnprveshH| yuvatiH - 'ajja ! kiM mae dANi kAdavvaM / , makarandaH -vraja tvamupavanapAzcAtyadvAreNa svabhabanam / punarahaM prAta(? zva)stvayA nizIthe'tra gvessnniiyH| (yuvatiH sabandhulA nisskraantaa|) makarandaH -kathaM mAM dApajyotiSA dRSTavantaH kitavAH ? / bhavatu, kAmAyatanapAzcAtyabhAge tirodadhAmi ! (iti niSkrAntAH sarve / ) // prathamo'GkaH ||1||shriiH|| 1 kiM mayA prabhAte bhAH purataH uttaraM karttavyam / 2 bhartRdArike ! sarvamapi etasmin duSTe sambhAvyate, tad laghu kathaya vyasanam / 3 bhartRdArike ! etasya duSTasya etad vijRmbhitam / 4 Arya ! ki mayA idAnI kartavyam ? / For Personal & Private Use Only

Page #279
dvitIyo'GkaH / ( tataH pravizati ceTI / ) [ceTI-] 'taM kiM pi kAmiNINaM kattha vi pimmaM jaNammi nivvaDai / jhijjaMti jeNa DajhaMti jeNa jeNaM vivajjati // 1 // (pravizya ) korakaH - lavaGgike ! kimadya viSAdinIva dRzyase ? / ceTI-mahAbhAya ! kiM kadhayAmi maMdabhAiNI ? / ajja khu dAhajarAbhibhUdAe bhaTTidAriyAe aTThamaM diNaM vadi / sA khu na jaMpadi, na kIladi, na bhuMjadi, NavaraM hatthaggaviinnakavolamUlA [ ciTThadi ] / [korakaH - ] kim / ceTI -'piyajaNassa virho| korakaH - aho ! Azcaryam / IdRze'pi vyasanopanipAte bhartRdArikAyA virhH| roge'pi viprayoge'pi zoke'pi vyasane'pi ca / kSut-pipAsA-smarAH prAyo vimuzcanti na dehinam // 2 // kva punaH prasthitA'si / ceTI-dAhovasamaNatthaM dIhiyAo kamalAiM ANehU~ / (-ityabhidhAya niSkrAntA / ) korakaH - parikramya uccaiHsvaram ) bho bhoH zreSThino brahmadattasya parijanAH ! dInArapaJcazatIpadAnapUrvakaM bhartRdArikApahArarakSaNAya bhramayata sarvataH purapatheSu paTaham / 1 tat kimapi kAminAnAM kutrApi prema jane saJjAyate / * kSIyante yena dahyante yena yena vipadyante // 2 mahAbhAga ! kiM kathayAmi mandabhAginI ? adya khalu dAhajvarAbhibhUtAyA bhartRdArikAyA aSTamaM dinaM vartate / sA khalu na jalpati, na krIDati, na bhunakti, navaraM hastApravidattakapolamUlA [ tiSThati / 3 priyajanasya virahaH / 4 dAhopazamanArtha dIpikAtaH kamalAni Anetum / For Personal & Private Use Only

Page #280
mahAkavizrIrAmacandraviracita - (nepathye) bhramitaH purapatheSu paTahaH / pratijJAtaM caikena kitavena bhartRdArikApahArarakSaNam / korakaH -bhavatu, tarhi zreSTine vijJApayAmi / (-iti parikrAmati / vilokya) kimayaM zreSThI sadharmacAriNyA bandhusundaryA samaM kimapi paryAlocayannasti / . (tataH pravizati zreSThI bandhusundarI ca / ) . zreSThI - priye ! mAsma vRthA vissaadmaatthaaH| zriyA zaktyA ca sAdhye'rthe siddhayabhAve mnHklmH| - ubhAbhyAmapyasAdhye tu kA nAma paridevanA ? // 3 // tathApi sarvasvapradAnenApi putrIrakSaNArtha prayatnamAdhAsyAmi / vyasane mahatyapi samullasite nirupAyatA khalu na yuktimtii| jaladheragAdhamapi vAri naraH pravigAhate samadhiruhya tarIm // 4 // bandhumatI -( sAsram ) 'ajjautta ! sabbo vi esa bAlakAlAdo vacchAparipAlaNApayAso vihalo bhvirsdi|| zreSThI -priye ! vidhiniyogo'yamazakyapratIkAro locane nimIlya soDhavya eva / . na sa mantro na sA buddhiH na ca doSNAM parAkramaH / _ apuNyopasthitaM yena vyasanaM pratirudhyate // 5 // korakaH - Arya ! sampanno rksskH| zreSThI - kaH punaH sampannaH ? / korakaH - kitavaH ko'pi / zreSThI - yadi kitavo rakSakaH, sampanna tarhi prayojanam / vyasanAdhA hi prANavyayenApi dhanArtha prayojanaM sAdhayanti / kaH punastasyAtrAgamane kAlavilambaH ? / (pravizya ) sundarakaH - Arya ! rakSakasya dyUtakArA rAjAjJayA'trAgamanaM niSedhayanti / zreSThI - ( sAkSepam ) asmatpatigRhItasya rakSakasya dyUtakArANAmatrAgamanapratiSedhane zaktirasti / 1 Aryaputra! sarvo'pi eSa bAlakAlAd. vatsAparipAlanAprayAsaH viphalo bhaviSyati / For Personal & Private Use Only

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sundarakaH - avazyamasti / zreSThI - kena hetunA ? | sundarakaH -uttamarNatvena / mallikAmakarandanATakam | zreSThI - ( vihasya ) sundaraka ! upapannamabhihitavAnasi / ( vimRzya ) vraja tvam, RNapradAnamaGgIkRtya kitavaiH sahA''naya rakSakam / ( sundaro niSkrAntaH / ) ( tataH pravizati paJcaSairyUtakArairdhRto makarandaH / ) zreSThI - ( vilokya svagatam ) aho ! AkAra saundaryam, aho ! zarIralakSaNAnAM prazastatA, kaTari ! gateH prAgalbhyam / ( punaH sajugupsam ) sarveSAmapi lakSaNAnAM durodaravyasanamantarAyaH / athavA vyasanAndhamevedaM jagat / kecida bhojanabhaGgibhirnarAdhiyaH kecit purandhrIparAH kecinmAlyavilepanaikarasikA gItotsukAH kecana / ke'pi dyUtakathA - mRgavya-madirA-tAmbUla-zastronmukhAH kecida vAji-gajokSayAna sadanA'patyA''sanavyAkulAH // 6 // bhavatu / ( prakAzam) idamAsanamAsyatAm / ( sarve makarandaM parivRtyopavizanti / ) zreSThI - ( vimRzya dyUtakArAn prati ) bhavata kSaNamekaM davIyAMso yUyam dyUtakArAH - ( sAkSepam ) ayamasmAbhiranaGgabhavanapRSThanilIno nizIthasamaye mahatA prayAsena prAptaH / tadidAnImasmAsu nedIyodezasthiteSveva sarvametena vidhAtavyam, bhavadbhividhApayitavyaM ca / zreSTI - kimetena bhavatAM deyam ? | dyUtakArAH - dInArapaJcazatAni / zreSThI - aho ! sadRzaH kathAsannivezaH / asmAbhirapyetAvadevAsya deyam / tato vrajata yUyam, prAtarvayaM bhavatAmenamarpayAmo deyaM vA / yadi vA kimetena vaNijAM samucitena kuTilabhaNitena ? / etasyAkAradarzanenaiva vayamAvarjitAH / prayojanaM yathA tathA vAstu / deyamasmAbhirbhavatAM prAtardeyamiti / dyUtakArAH zreSThin ! pramANaM vayam ? / aGgIkRto vidhi: ?, vrajAmo vayam ? | - For Personal & Private Use Only

Page #282
mahAkavizrIrAmacandraviracitaM zreSThI - avazyaM pramANam , vrajata yUyam / (dhUtakArA nisskraantaaH|) zreSThI - kimabhidhAno bhavAn ? / makarandaH - makarandAbhidhAno'smi / zreSThI - avazyamanuSThAtavyaH pratijJAto'rthaH ? / makarandaH - kA sandehaH ? / / zreSThI -asti mantrajA zarIrajA vA kA'pi kSudropadravadrAviNI zaktiH / makarandaH - asya paryanuyogasya prayojanasiddhireva samAdhAnam / zreSThI -( vimRzya sakaruNam ) mahAbhAga ! mahApuruSocitAM tAmetAmAkRtimanAkulatAM vinayasampattiM ca vilokya tadetasminnapAyazatasaGkIrNe vacchAparihAranivAraNAkarmaNi na prabhavAmi bhavantaM vyApArayitum / tadadyApi vimRza prayojanavaiSamyam , vicintaya jIvitasya sandeham , vigaNaya dhanasya pAMzupAyatAm / uttiSTha, prayAhi svaM sthAnam / asmadantike vyApArAntaraM kimapyAdadhAnaH kAlamativAhaya / bandhusundarI- 'pusayA ! vacca tumaM, jIva ciraM, maha vacchAe ja vihiNA lihiyaM taM bhvissdi| makarandaH - nAhaM tAdRzo yAdRzaM yUyaM vicintayata, tat kimarthamapAyasampAtasandarzanena santrAsayata mAm ? / api ca svIkRtApAyasampAtaH sarvA siddhiM vigAhate / yuddhe hi prANasApekSo vipakSaiH paribhUyate // 7 // tato vimucya kAtaratAM prathayata sauSThavam / kathayata kiM mayA vidheyam ? kasya vidheyam ? kadA vidheyam / (zreSThI bandhusundaryA mukhamavalokayati / ) bandhusundarI - mahaMto edassa avaTuMbho, tA aNuTThIyadu samIhidaM / zreSThI -asmadvacchAyA nizIthasamaye devatApahAranivAraNaM tvayA vidheyam / yAvat prayojanaM sannidhIyate tAvat kathAmekAmAkarNaya - itaH saMvaccharAda gate SoDaze vacchare prAtarAvazyakakaraNAya gRhopavanaM gato'ham / makarandaH - tatastataH / 1 putraka ! vraja tvam, jIva ciram , mama vatsAyA yad vidhinA likhitaM tad bhaviSyati / 2 mahAn etasya avaSTambhaH, tad anuSThIyatAM samIhitam / For Personal & Private Use Only

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mallikAmakarandanATakam | 15 zreSThI - tadarjAtAM nAmAGkitamahArghyAGgulIyakaprasAdhitapANipallavAM masTaghusRNarasa likhitAkSara bhUrja kaNDakamaNDitasavyetarakalAcikAM utphullamallikAviTapacchAyAyAM kanyakAme kAmadrAkSam / ( sarve savismayamA karNayanti / ) makarandaH tatastata: ? / zreSThI - atyadbhutaprabhUtaprabhUtapramodamedurAntaHkaraNazcAhaM 'kimetat ?" iti camatkAratirohitavidheyanirNayA nistaraGgeNa cakSuSA kSaNamekaM tAM vIkSitavAn / korakaH - ( savinayam ) tatastata: ? / zreSThI - anantaraM ca mahatA prayatnena pANipallavAbhyAmAdAya tAmetasyA bandhusundaryAH samupanItavAn / mallikAcchAyAyAM prApteti sA mallikAnAmnA vyupadizyate / - bandhusundarI - ' devadApasAdaM mannaMdIe mae vitaNayANintri se seNaM vacchalleNaM stri kAlaM jAva paripAlidA / makarandaH - (svagatam ) nizcitamiyaM durAcArasaJjAtagarbhAyAH kasyAzcid vidyAdharyAH putrI / (prakAzam ) kiMnAmAGkitAnyaGgulAyakAni ? kimakSaraM ca bhUkaNDakam ? - iti jJAyate ? | zreSThI - jJAyate, nirUpayatu ca bhavAnapi / ( aGgulIyakAni bhUrjakaNDakaM ca samarpayati / makarandaH -( aGgulIyakAnyavalokya) kathaM mahArAja vainateyanAmAGkitAnyagulIkAni ? | ( bhUrjakaM ca vAcayati / ) SoDazavarSAnte caitrakRSNacaturdazyAM punariyaM mayA pariNetAraM rakSitAraM ca vyApAdya prasabhamapaharttavyA / makarandaH -( sabhayamAtmagatam ) anISatkaraM nivAraNamasmAdRzairetasyA divyakanyAyAH / tathApi pratijJAparityAgastrapAmAvahati / ( prakAzam ) aGgulIyakabhUrjakaNDakAvalokanena jJAtam ' asukaro'yaM vidhiH ' / tathApyasti me mAntrikI zaktiH, tato [na] bhavadbhiH prayojananiSpattisandehaH kAryaH / zreSTha - bhavadAkAradarzanasamaye'pi asmAbhinirNIto'yamarthaH / 3 devatAprasAdaM manyamAnayA mayA'pi tanayAnirvizeSeNa vAtsalyena iyantaM kAlaM yAvat paripAlitA / For Personal & Private Use Only

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mahAkavi zrIrAmacandraviracita makarandaH -( svagatam ) mahAsAhasaikasAdhyo'yamarthau na bAhyamADambaramape'kSate / tathApi tadavazyamAdheyam / 16 pAMsi bhUruhAM heturna punargarjitAravaH / mAghe tathApi garjanti kSobhAya janacetasAm ||8|| ( prakAzam ) Arya ! anAdisiddhe mImAMsA vizvavartmani kA satAm ? | rUpajIvAH striyaH sRSTAH pumAMso na punaH katham ? // 9 // zreSThI - prastutamabhidhIyatAm / makarandaH - prastutamidam - 'mantramaNDala pUjApUrvakaM sarvamanuSThAnam' iti bhavatAmapi prasiddham / ato maNDalopakaraNeSu vicAro naH karttavyaH / zreSThI - avazyaM karttavyaH / makarandaH - tarhi samAnayata sadyaH prasUta vyAghrIkSIram sampAdayata vindhyacamarIzRGgagorocanAm, Dhaukayata vAneyagajaprathamadAnavAri / " zreSThI - avaziSyate kimapi ? | makarandaH - avaziSyate SoDazavarSadezIyakhalvATa puruSacitAvahniH / zreSThI - ( ziro dhUnayitvA ) asurasaGgha[Ta]naH vizeSato variyam / bhavatu, ko'tra bhoH ! ? / ( pravizya ) sundarakaH - eSo'smi / ( zreSThI sundarasya karNe evameva ) ( sundaro niSkrAntaH / ) zreSThI - yAvadupakaraNAni sannidhIyante tAvadAgacchata yUyaM vacchAyA mallikAyAH samIpam / halA lavaGgike ! gatvA brUhi vatsAm - samayo'yamasmadAgamanasya / (nepathye ) 'samao vaTTaditA edu tAdo / sarvo'pyupakaraNaprapaJcaH, ( sarve gRhopavanamupavizanti / ) ( tataH pravizati virahAvasthAM nATayantI mallikA lavaGgikAprabhRtikazca parivAraH / ) 1 samayo varttate tad etu tAtaH / For Personal & Private Use Only

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mallikAmakarandanATakam / mallikA -'halA lavaMgike ! avaNehi vacchatthalAdo naliNIvattAI, karehi sahANesu me nivasaNAI / dehi me hatthAvalaMbaNaM jeNa aMbAe tAdassa ya abbhuTThANaM karemi / zreSThI-vatse ! paryaGkasthitA yathAsukhamAssva / mAsmAbhyutthAne klezamAtathAH / ( makarandaM prati, aparaM prati ) dAhajvareNa sarvAGgINamabhibhUtAyAstadetadaSTamaM dinaM vatsAyA etsyaaH| makarandaH - ( svagatam ) keyUrANi mRNAlajAni kucayoH zrISaNDavAricchaTAH -- zayyA bAlasarojinIdalamayI hAro'pi rambhodbhavaH / aGgaM sAndrajalAImaGgaNabhuvo mallIvitAnAJcitA. veSaH saiSa viyogarogaviSamAmasyA dazAM zaMsati // 10 // mAtA-pitarau punrphaarduHkhmaavedytH| tat kimidaM parasparaviruddham ? / mallikA - ( makarandamavalokya svagatam ) "edassa dehalahi~ kAuM vihiNA virammiyA virii| iharA kaha kassa vi natthi ittha eyArisaM rUvaM? // 11 // ( punaH saspRham ) 'jai kaha vi raI picchijja eyamasarisasarIrasuMderaM / . siDhilIkarijja tA tammi pimmagaMThiM agaMgammi // 12 // " 'ahavA- .. ... vavasAo cciya purisANamaNuvamo maMDaNaM sarIrassa / - rUvaM pi puNo jai hujja tA jiyaM hariNanayaNAhiM // 13 // 1 halA lavaGgike ! apanaya vakSaHsthalAd nalinIpatrANi, kuru svasthAneSu me nivasanAni / dehi me hastAvalambanaM yena ambAyAH tAtasya ca abhyutthAnaM karomi / 2 etasya dehayaSTiM kRtvA vidhinA viracitA viratiH / itarathA kathaM kasyApi nAsti atra etAdRza rUpam ? // 11 // 3 yadi kathamapi ratiH prekSeta etamasadRzazarIrasaundaryam / zithilIkuryAt tat tasmin premagranthi anage // 12 // 4 athavA- . vyavasAya eva puruSANAmanupamo maNDanaM zarIrasya / rUpamapi punaH yadi bhavet tad jitaM hariNanayanAbhiH // 13 // For Personal & Private Use Only

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18 mahAkavizrIrAmacandraviracita makarandaH - ( saspRham ) cakSurvASpavikajjalaM karatalavyAsaGgakhaNDadyuti gaNDazrIradharaH kharaH prasRmaraiH sUtkAratAromibhiH / / AhArapratirodhakIkasasirAmAtrA ca gAtrAvani.... dRSTiM prINayate tathApi sudatI lekheva zItatviSaH // 14 // mallikA - ( svagatam ) 'ammo !, uvavaNadidvapurisapimmakIlidaM pi me hidayaM kathaM puNo puNo edammi vaccadi ? / avi ya esa kila loyANaM pavAdo ____ annastha rAgiNIo raccaMti na vammahe vi mhilaao| . ruccai na NAma rAyA vi tavaNarattANa naliNINaM // 15 // so uNa mahaM dANi vivarIdo jaado| bandhusundarI-vacche ! satthA hohi / esa de savvaM pi sarIraviyaNa dAhajjaraM ca avnnissdi| zreSThI - priye !atyalpamabhidadhAsi, devatApahAramapyeSa vatsAyA apaneSyate / mallikA - ( sAkSepam ) 'tAda ! edeNaM jeva avhridaa| kiM devadA avaharissadi / bandhusundarI - ( sAzaGkam ) ajjautta ! kiM esA, Idisa lajjAyaraM jNpdi| zreSThI - piye ! mA bhaiSIH, dAhajvarAbhibhavenAtsvamAyitamidam / bandhusundarI - ( sadainyam ) puttayA ! esA maha dhUyA tuma samappidA, tahA kahaM karehi jahA nivvuiM lahai / 1 Azcaryam , upavanadRSTapuruSapremakIlitamapi me hRdayaM kathaM punaH punaH etasmin brajati ? / api ca eSa kila lokAnAM pravAdaH - anyatra rAgiNyaH rajyante na manmathe'pi mahilAH / rocate na nAma rAjA'pi tapanaraktAbhyo nalinIbhyaH // 15 // sa punaH mama idAnIM viparIto jAtaH / 2 vatse ! svasthA bhava, eSa te sarvAmapi zarIravedanAM dAhajvaraM ca apaneSyate / 3 tAta ! etena eva apahRtA / kiM devatA apahariSyati ? / 4 Aryaputra ! ki eSA IdRzaM lajjAkara jalpati ? / 5 putraka ! eSA mama putrI tubhyaM samarpitA, tathA kathaM kuru yathA nirvRti labhate / For Personal & Private Use Only

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mallikAmakarandanATakam / 19 makarandaH - (svagatam ) na kevalaM tvayA, anayA'pyAtmA me samarpitaH / (punaH saviSAdam ) dhigra mAM kRtaghnam, nanvahamupavanadRSTayA yuvatyA satyaGkAritaH kathametAM spRhayAmi ? / (prakAzam ) amba! sarvamapyahamAdhAsye yadi maNDalopakaraNAni sannidhAsyante / bandhusundarI- 'halA baMdhule ! kiM ajja vi na suMdarao samAgacchadi / makarandaH - (sAzaGkamAtmagatam ? ) bandhuleti zabdaH zrutapUrvaH, svaro'pyayaM mallikAyAstAdRzo yAdRzastasyA vipinyossitH| tato yadi saiveyaM tadA sammukhInaH sa bhagavAn virazciH / prayojanaM caitadAtmIyameva / (punaH sAbhilASaM mallikAmavalokya svagatam) calakamalavilAsAbhyAsinI netrapatre daza[na]vasanabhUmibandhujIvaM dunoti / smarabharaparirohatpANDimAgUDharUDhayutivijitamRgAGkA modate gaNDabhittiH // 16 // (pravizya sundaraka upakaraNAnyupanayati / ) makarandaH - upavizatu nivasitasadazaikavasanAGgI mallikA, yena puro maMNDalamArabhyate / mallikA - ( sAttvikabhAvAn nATayantI) aMba ! dehi me hatthAvalaMbaNaM jeNa uDemi / bandhusundarI - (makaranda prati ) puttayA ! edAe purado vi tumaM hatthAvalaMbaNaM, taM dANiM pi hohi / ( makarandaH saromAJcaM mallikAmutthApya pUrvAbhimukhImupavezayati / ) mallikA- (svagatam ) *tAdiso edassa hatthaphaMso jAdiso maha hiyayaM saMvAhayaMtassa uvavaNapurisassa / sAhasaM pi tAdisaM jjeva / tA kiM nedaM / makarandaH - (maNDalamAdhAya svagatam ) . 1 halA bandhule ! kiM adyApi na sundarakaH samAgacchati ? / . 2 amba | dehi me hastAvalambanaM yena uttiSThAmi / / 3 putraka / etasyAH purato'pi tvaM hastAvalambanama, tadidAnImapi bhava / 4 tAdRza etasya hastasparzaH yAdRzaH mama hRdayaM saMvAhayataH upavanapuruSasya / sAhasamapi tAdRzameva / tat kiM nu idam ? / For Personal & Private Use Only

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mahAkavizrIrAmacandraviracitaM kRtrimaiDambarairbAhyaH zakyastoSayituM janaH / . . AtmA tu vAstavaireva hRto'yaM parituSyati // 17 // / tadartha bAyo lokaH sAhasaM yAdRzaM tAdRzaM vA mayi sambhAvayatu, mama punarAtmA'pi duHkharakSaNIyaH / tadetasminnavasare'haM paJcaparameSThinamaskArasmaraNenA''tmano rakSA karomi / ( prakAzam ) Arya ! maNDaladhUpArthamupanayata nirguNDikApatrANi yAvadaha TyAnamAdadhe / ( dhyAnaM nATayati / ) ... ( pravizya bandhulA nirguNDIpatrANyupanayati / makarandaH kSaNena maNDalaM praNamya kuNDalAbhyAM pUjayati / sarve savismayamAlokayanti / ) zreSThI - ( apavArya ) sundaraka ! kimidam ? / sundarakaH - tadevedam, yanmayA vipinAdAgatena yuSmabhyamAveditam / . . zreSThI - sambhavati kitavasya cauryakarma / korakaH - ( apavArya ) Arya ! mahataH karmaNaH sAmpratamArambhAH , tadadhunA na kimapi vktvym| aparAdho'pi soDhavyo vAJchitArthavidhAyinaH / ra.dahannapyagninA tundaM gulmibhiH pUjyate bhiSak // 18 // ... mallikA- (apavArya ) 'bandhule ! dineM ki pi tumae / bandhulA - taM dilaM jaM maNorahehiM pi na diLaM / ' ___ mallikA - "tA jIyaMti malliyAe bhAgaheyAiM / zreSThI - ( apavArya bandhusundarI prati ) priye ! uttiSTha, saudhaM bajAmaH / vymevaanyormllikaa-mkrndyorbaahyaaH| bandhusundarI- ajjautta ! jaM tuvaM bhaNAsi taM saccaM, puravaM pi baMdhulAe IvisaM kiM.pi maha kahidaM / makarandaH - rajaniridAnIm , apasaratu bAhyo lokaH / mallikAbhAgadheyairasmAbhizcAtra sthAtavyam / ( mallikA-makarandavarja sarve niSkrAntAH / ) 1 bandhule ! dRSTaM kimapi tvayA ? / 2 tad dRSTaM yad manorathairapi na dRSTam / 3 tad jIvanti mallikAyA bhAgadheyAni / 4 Aryaputra ! yat tvaM bhaNasi tat satyam , pUrvamapi bandhulayA IdRzaM kimapi mama kathitam / For Personal & Private Use Only

Page #289
malikAmakarandanATakam / mallikA - 'bhadda ! kudo de kuMDalasaMpattI ? / makarandaH - yato bhavatI bandhulA ca jAnAti / . . mallikA - ajjautta ! mae kuMDalacchaleNa appA tuha samappido / makarandaH - kuNDalacchalena tvayA''tmA madya samarpitaH, mayA tu chalaM vinA'pi tubhyam / mallikA - ajjautta ! suNehi me egaM painna-ahaM tumaM pariNemi, kumArI vA ciTThAmi / makarandaH - ( sAkSepam ) sahasrazo vijJAtasyArthasya kiM phalam ? / mallikAH - edaM phalaM, jadhA puNo puNo me dANi dAhiNaM nayaNaM paDiphuradi tadhA jANe avassaM avahAreNa bhodavvaM, tado tae jIvidapavAsakaraNaM avaharaNanibaMdho [vA ] na kAyo / makarandaH - ( sAkSepam ) priye ! kimidamanacitamabhidadhAsi / hatasya jIvitasyAsya nizcayena prvaasitaa| . pravAsazcet priyasyArthe tataH kiM nAma vaizasam ? // 19 // mallikA - ajjautta ! karehi me pasAda, esa de purao nibaddho aMjalI, siDhilehi sAhasaM, jIvaMtANaM puNo vi saMgamo bhvissdi| (nepathye nUpuradhvaniH / mallikA AkarNya vepate / makarandaH paJcaparameSThinamaskArayannasidaNDamAkarSati / ) ( nepathye) are ! kastvamasi rakSitA pariNetA vA ? / makarandaH - ahaM pariNetA rakSitA ca / (nepathye ) aho ! Azcaryam ,vidyAdharakanyakAyA manuSyakITaH pariNetA rakSitA ca / 1 bhadra ! kutaH te kuNDalasamprAptiH ? / 2 Aryaputra ! mayA kuNDalacchalena AtmA tubhyaM samarpitaH / 3 Aryaputra ! zRNu me ekA pratijJAm - ahaM tvAM pariNayAmi, kumArI vA tiSThAmi / 4 etat phalam , yathA punaH punaH me idAnIM dakSiNa nayanaM pratisphurati tathA jAnAmiavazyaM apahAreNa bhavitavyam , tatastvayA jIvitapravAsakaraNaM apaharaNanibandho [ vA ] na karttavyaH / 5 Aryaputra ! kuru mayi prasAdam , eSa te purataH nibaddhaH aJjaliH, zithilaya sAhasam , jIvatoH punarapi saGgamo bhaviSyati / For Personal & Private Use Only

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mahAkavizrIrAmacandraviracitaM makarandaH - kimAzcaryam ? yAvat kuraGganetrA taruNI taruNasya dAsyamAdhatte / vRddho'pi tAvadicchati na vIkSayate yogyatAmicchA // 20 // api ca pRthivyAM vIrabhogyAyAM lakSmyAM caaplysNspRshi| striyAM cAzakyarakSAyAM kasya kiM nAma nocitam ? // 21 // ( nepathye) tarhi prayatnamAdadhIthAH, iyametAmapaharAmi / vatse ! mAsma viSAdinI bhUH / ehi tvaritataram, tvAmahaM vidyAdhararAjamahiSImAdhAsyAmi / ___ mallikA - 'hA ajjautta ! hA tAda ! hA aMba ! esA asaraNA keNAvi avaharijjAmi / (iti pralapantI tirodhatte / ) , makarandaH - kathamapahRtA priyA ? hA priye mallike ! tvadapahAraduHkhasAkSI pApIyAn / (mUcchati / punazcetanAmAsthAya ) kathamahaM durAtmA bhanapratijJaH svamAsyaM mallikAmAtApitrodarzayAmi ? / tadanenaivopavanapAzcAtyadvAreNa nirgatya priyApremocitamAdadhAmi / ( iti niSkrAntaH / ) // iti dvitIyo'GkaH // 2 // 1 hA Aryaputra ! hA tAta ! hA amba ! eSA azaraNA kenApi apahiye / For Personal & Private Use Only

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tRtIyo'GkaH (tataH pravizati cettii|) ceTI - ( sAzcaryam ) 'aNurAo cciya daiesu ghaDai sohggcNgimgunnaaii| caMdu cciya jaNai maNIsu kaThiNabaMdhesu salilAI // 1 // (pravizya ) devalakaH - mAgadhike ! kathaM subhASitAdhyayanavAcAlavaktrakuharA'si ? / ceTI- ajja devalaya ! kiM kahemi ? vicittAo maNovittIo / tAdisaM pi vijjAhararAyakumAraM bhattAraM malliA na paDivajjadi / devalakaH - anyatra baddharAgA sambhAvyate / ceTI - sAhu viNNAyaM / ( punaH karNe evameva / ) devalakaH - aho ! prakRtyaiva kupAtre nirbandhaH strIlokasya / ceTI- ajja ! mA evaM Aisasu / taM ciya paramattheNaM ramaNijjaM jattha hiyyviisaamo| harisaMti asoyalayA jeNaM pAyappahArehiM // 2 // devalakaH - idAnIM citrAGgadaH kimanutiSThati ? / ceTI- 'vicittehiM viNayakammehiM vicittAhiM pasAhaNadANapainnAhiM paDidiNaM pasAdedi, paraM na malliyA pasIyai / devalakaH - bhadre ! 1 anurAga eva dayiteSu ghaTayati saubhAgyacajimaguNAn / candra eva janayati maNISu kaThinabandheSu salilAni // 2 Arya devalaka !ki kathayAmi ? vicitrA manovRttayaH, tAdRzamapi vidyAdhararAjakumAra bhartAra mallikA na pratipadyate / 3 sAdhu vijJAtam / 4 Arya ! mA evaM Adiza / tad eva paramArthena ramaNIyaM yatra hRdayavizrAmaH / hRSyanti azokalatAH yena pAdaprahAraiH // 2 // 5 vicitraiH vinayakarmabhiH vicitrAbhiH prasAdhanadAnapratijJAbhiH pratidinaM prasAdayati, para ma mallikA prasIdati / For Personal & Private Use Only

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mahAkavizrIrAmacandraviracitaM akANDakopino bhartaranyAsaktezca yoSitaH / prasattizcetasaH kartuM brahmaNA'pi na zakyate // 3 // bhavatu, devI candralekhA kimAdizati ? / cedI - 'avi pArissaM, na uga annassa paDivAdayassaM ti Aisai / devalakaH - mallikAyAH kIdRzo nirbandhaH / ceTI- avi marissaM, na uNa avaraM pariNayastaM ti nirbandhaH / devalakaH - tadevaM sambhAvyate unmattapremasaMrambhAdArabhante[ 'tra kAminaH ? ] / tatra pratyUhamAdhAtuM brahmA'pi khalu kAtaraH // 4 // tadalamanayA mImAMsayA / aparamAzcaryamAkarNaya - khecarANAmapi durlabhAyAmasyAM : bhUmau prAtaH siddhAyatane mayA manuSyo dRssttH| ceTI - 'devalaya ? taM ciya maNussaM gavesidaM bhaTTiNIe caMdalehAe pesida mhi / tA kattha so ciTThadi ? / devalakaH - vilokaya gatvA, eSa siddhAyatane tiSThati / ahamapi mallikAyA divyaphalAnyupanayAmi / ( iti niSkrAntaH / ) // visskmbhkH|| (tataH pravizati sampAtamUchito makarandaH / ) makarandaH - ( cetanAmAsthAya vilokya ca savimarzam ) svapnaM kiM nu ?, kimindrajAlamathavA kiM cetaso vibhramo 1, doSaH ko'pi kimeSa me nayanayovizvakasammohakRt / pAtAle tridive'tha kiM samabhavajjanmAntaraM me'varaM ?, ko'smi ? kAsmi ? kimasmi karma viddhat ? kSipto'smi kenAtra ca ? // 5 // (sarvato nirUpya ) 1 api mArayiSyAmi, na punaH anyasmai pratipAdayiSyAmIti Adizati / 2 api mariSyAmi, na puna: aparaM pariNeSyAmi / 3 devalaka ? tameva manuSya gaveSayitu' bhaTTinyA candralekhayA preSitA'smi / tat katra sa tiSThati / For Personal & Private Use Only

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mallikAmakarandanATakam / 25 etAH kinnaragItayaH zrutipathAmodaM yathA kurvate kSaumAkalpamayacchadacchavijuSaH zAkhA yathA zAkhinAm / AzAH zakrazarAsanaivanasaromANikyarodhomahaH( hai ?) kirmIrAstanute yathA ratimayI seyaM tathA svargabhUH // 6 // bhavatu, parikramAmi / ( puro'valokya ) kathamidaM vItarAgapratimAprasAdhitamadhyabhAgaM devatAyatanam ? AcakSate hi zAzvatikAni divyabhUmiSu siddhAyatanAni siddhaantvidH| (saprazrayaM praNamya sAzramaJjalimAdhAya) zrInirvANapurAdhinAtha ! bhagavannastokalokatrayI zokoddhAradhurINa ! vizvajanatAsaGkalpakalpadruma ! / asmAsu praNataikavatsala ! kRpApAtreSu tAMstAMzciraM kAmAn pUraya cUraya pratikalaM pratyUhavajrArgalAH // 7 // ( nepathye) 'avarehi vi kUvajalehi na hu na jIvaMti mAmi ! vlliio| jalaharajalasittANaM kA vi [ ya] avarA muhacchAyA // 8 // makarandaH - ( AkarNya ) kathameSa mallikAzabdAnusArI dhvaniH / (punarnepathye) "vallahajaNavirahINaM pANapavAso vi bAhirI kiriyaa| saMtAva-ruNNa-gahilattaNAi puNa kittiyaM kammaM ? // 9 // . makarandaH - nizcitamayaM virahavyathAbhirmaraNonmukhAyA mallikAyA dhvaniH / yadi vA jIvitamapi tasyAstapasvinyAH sandigdham, kiM punardhvaniH ? / (vilokya) yeyaM parAcInavadanA puSpa-phalAnyupacinoti mRgAkSI tasyAH paridevanadhvanirayam / bhavatu, samIpIbhUya sambhASayAmi / kathamiyaM tiryagavalokayantI mAM bhUyobhUyastarubhistirodhatte ? bhavatu, padAnusAreNAnugacchAmi / . 1 aparairapi kUpajalaiH na khalu na jIvanti sakhi ! vallyaH / jaladharajalasiktAnAM kA'pi ca aparA mukhacchAyA // 8 // 2 vallabhajanavirahiNAM prANapravAso'pi bAhyA kriyA / santAparuditagrathilatvAdi punaH kiyat karma ? // 9 // For Personal & Private Use Only

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m mahAkavizrIrAmacandraviracitaM . . (tataH pravizati latAgRhasthastApasakumAraH manoramA ca / ) tApasaH- (sAzcaryamAtmagatam ) aho! janmAntaradRzyasyArthasyAtraiva nidarzanam / utpAteSu mahatsvapi sumedhasA jIvitaM na hAtavyam / - sati jIvite kathaJcid ghaTate kizcit punaH preyH||10|| makarandaH - ( vilokya ) kathaM tApasakumAraH atyantasadRzAvayavastasyA mallikAyAH ?, jAne mallikA parivRtya vedhasA'yaM ghttitH| bhavatu, praNamAmi / ( iti praNamati / ) tApasakumAraH - svasti, samIhitamApnuhi, manorame ! Asanamupanaya / makarandaH - ( upavizya sAbhilASaM svagatam ) aho ! gAtrasya saundaryam , aho ! vAcAM vidagdhatA / aho ! madhyasya tucchatvam, aho ! zroNevizAlatA // 11 // tApasakumAraH- kuto bhavAnasmin divyajanasamucitasaJcAre ratnasAnau samAyAtaH ? / makarandaH - sAmprataM siddhAyatanAt parataH punarahamapi na jAnAmi / manoramA - (sopahAsam) 'parado AgamaNe ahaM kahissaM / makarandaH -( saspRhamAtmagatam) amumakRta yadaGganAM na vedhAH sa khalu yazasvitapasvinAM prabhAvaH / trijagati kathamanyathA kathA'pi kSatatamasAM tapasAM padaM labheta ? // 12 // ( prakAzam ) bhagavan ? aparicitamapi ciraparicitamiva me hRdayam , tataH kimapi prssttumbhilssaami| tApasakumAraH - na nAma sarvANi karmANi paricayamapekSante / ... kSaNadRSTe'pi kutrApi dRDhaM saGghaTate manaH / bAlastadAtvajAto'pi jananyAH snihyati stane // 13 // makaranda: na sarvakAmukApekSaM strINAM daurbhAgyalAJchanam / himAnI zAkhinAM dveSyA yavastambasya tu priyA // 14 // 1 parataH Agamane ahaM kathayiSyAmi / For Personal & Private Use Only

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mallikAmakarandanATakam / 27 tApasakumAraH - ( sAkSepam ) ko'syAbhibhASitasya prastutenAbhisambandhaH / ___ makarandaH - ayaM sambandhaH-prakAzyamapi na sarvApekSam / tato yadi mayi prasIdati bhagavAn , tadA samAdizatu - kamabhijanaM svajanmanA pavitritavAnasi ? kimarthaM ca viSayasukhopabhogye vayasi sarvAGgINasubhage ca vapuSi mahAklezamayaH so'yamaGgIkRtastapovidhiH ? / tApasakumAraH - mahApuruSa ! satyaM prakAzya evAyamarthaH / tathApi mamAnta:karaNamatibivalamidAnIM kenApi hetunA, vAcyamavAcyaM vA na kiJcid vivecayati / tataH zaNu, kathayAmi-vaitAcyAcalasya dehaikadezo ratnasAnunAmA girirayam / manoramA - 'tado kiM ? / / tApasakumAraH- rathanUpuracakravAlanagarasyAdhipatervainateyanAmno vidyAdhararAjasya prathamamahiSI jandralekhA, tadetasya vAriSeNanAmnA zAzvatikena bhagavatA jinezvareNa sambhAvitagarbhabhAgasya siddhAyatanasya zikharAtilaGghanena tadAtvavismRtanabhogamanavidyA sadyo ratnasAnAviha papAta / makarandaH - aho ! bhaya-kautukakArI kthaasnniveshH| tApasakumAraH - khecarAdhipatyavirahaviSAdinI ca viSayAnapahAya vidyAprasAdhanArtha pANmAsikaM tApasavratamiha latAgRhe gRhItavatI / manoramA - tado tado ? / tApasakumAraH - vratasamAptau prasannAyAM ca vidyAyAM ciraparityaktakusumAyudhAndhalamAnasA kirAtayuvAnamekamupabhuktavatI / (manoramA salajjamadhomukhI bhavati / ) makarandaH - bhagavan ! atIva vrIDAkaramAcaritaM tayA / yadi vA tAvanmahattvaM pANDityaM kulInatvaM vivekitA / yAvajjvalati nAGgeSu hataH paJceSupAvakaH // 15 // tApasakumAraH - pUrvaduSkarmapAkena sajAtagarbhA prasUtamAtraiva taM garbhamalpIyasA mahAryeNa nepathyAkalpena saMyojya -(ityokte tUSNImbhavati / ) 1 tataH kim ? / 2 tataH tataH ? / For Personal & Private Use Only

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24 mahAkavizrIrAmacandraviracitaM makarandaH - ( sotsukam ) tataH kiM kRtavatI / tApasakumAraH -paJcazaile, nahi nahi atraiva pravardhitavatI / makarandaH - ( svagatam ) nizcitamayamataH paraM kRtrimamabhidadhAti, tad jAne sa garbho mallikA / darzitAni ca paJcazailAdhivAsinA zreSThinA brahmadattena mahArAjavainateyanAmAkitAnyaGgulIyakAni / anena punamallikAsodareNa bhAvyam / tApasakumAraH - sa garbhaH punaraham / viSayANAM vizeSatazca strINAM duHkhahetutAM vijJAya tapovidhimaGgIkRtavAnasmi / makarandaH -bhagavan ! ataH paramanubhavaviruddhamabhidadhAsi / nAmnA'pi yatra sudRzAM paramaH kalaGkaH tasmai namaH zivapathAya na tasya cintaa| saMsAravartmani punaH sudRzo vihAya vidmo na kiJcidanaghasya sukhasya bIjam // 16 // ( tApasakumAraH sAttvikabhAvAn nATayannadhomukhastiSThati / ) manoramA - ( tApasaM vilokya svagatam ) nUNaM so esa puriso ja caMdalehA vAvAidumicchati / bhodu, puro jAva jANissaM / (prakAzam ) tumaM pi kiM pi appaNo caridaM kahesu / makarandaH -bhadre ! khecarANAM caritazrAvaNe manujakITAnAmasmAdRzAmAkaNitaM caritaM kimadhikamAcaryamAviSkaroti ? tathApi zruNu - suvarNadvIpavAsI jinadattanAmA kramAgatAdbhutavaibhavaH paramadhAbhikaprakANDaM vnnigsti| . manoramA - "tado tado ? makarandaH - tasya caika eva caramavayaHprasUto bAlyAdapi durodarapravAsitapitRsampattirjaTharapiTharIbharaNamAtre'pi pratyahaM paramukhaprekSo makarandanAmA sUnuraham / tApasakumAraH - ahaha ! dushcritsnniveshH| vyasanaM saujanyavatAM kArkazyaM yoSitAM zriyAM cltaa| kArpaNyaM kSoNibhRtAM catvAri vidhAturadhamAni // 17 // manoramA - 1 nUnaM sa eSa puruSa: yaM candralekhA vyApAdayitumicchati, bhavatu, puro yAvad jJAsyAmi / tvamapi kimapi AtmanaH caritaM kathaya / 2 tataH tataH ? / For Personal & Private Use Only

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mallikAmakarandanATakam / 'acchariyaM te vi jiyaMti te vi pahasaMti te vi kIlaMti / uyarabharaNe vi picchaMti niccamavarANa je vayaNaM // 18 // makarandaH - yauvanArambhe ca sabjAtavezyAvyasano'ham / tApasakumAraH - ( seAroSam ) ataH paramazravyacarito'si, mA puro vyaahRthaaH| jAtyandhAya ca durjanAya ca jarAjIrNAkhilAGgAya ca ___ grAmINAya ca duSkulAya ca galatkuSThAbhibhUtAya vA / yacchantISu manoharaM nijavapurlakSmIlavazraddhayA __ paNyastrISu vivekakalpalatikAzastrISu rajyeta kaH ? // 19 // makarandaH - bhagavan ! anucitamabhidadhAsi / jagato'pi yadiha nindyaM tada yAsAM dharmakarmavadanindyam / tAsAM paMNahariNadRzAM gaveSyate kimaparaM zreyaH ? // 20 // api ca - Agantukena kArya ghanasalilaM paNavadhUvazIkaraNam / eteSu triSu zakto brahmA'pi na nirNaya kartum // 22 // . ( tApasakumAraH saroSamanyato'valokayati / ) manoramA - bhayavaM ! pasIya pasIya, purao suNehi / makarandaH - ( savinayam ) bhagavan ! ko'yamasmAsu daivahatakeSu so'yamaprasAdAtirekaH ? / prasIda, duHzravamapi nirbhAgyazekharasya me zrRNu caritalezavaizazam / tApasakumAraH - ( sAvajJam ) tarhi tvaritataramAvedaya, atikramati madhyAisavanasamayaH / makarandaH - kArpaTikavRttitayA ca jJAtiSu sthAtumazakyaH suvarNadvIpamapahAya paJcazailaM dvIpamAzrito'smi / tApasakumAraH-samucitamAcaritam / ___sthAtuM tejasvinA zakyaM na jAtiSu gatazriyA / astApAstavapurbhAsvAn nabhastena vimuJcati // 22 // 1 Azcarya te'pi jIvanti te'pi prahasante te'pi krIDanti / udarabharaNe'pi prekSante nityamapareSAM ye vadanam // 18 // 2 bhagavan ! prasIda prasIda, purataH zRNu / For Personal & Private Use Only

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mahAkavizrIrAmacandraviracitaM makarandaH - ( sabASpam ) paJcazaile ca kuto'pi vallabhAjanataH kenApi mahIyasAmazrAvyeNa vidhinA vipryuktH| tApasakumAraH - ( sAzaGkam ) tataH kim ? / / makarandaH - maraNArthamAtmAnamambhodhau pAtayannekamAyAtaM bhAruNDapakSiNamadrAkSam / tataH paramAtmAnaM siddhAyatanopavane vilokitavAnasmi / tApasakumAraH - (svagatam ) nizcitamayaM mAMsalubdhena bhAruNDapakSiNA ratnasAnAviha smaaniitH| makarandaH - tataH prasIda, samAdiza me virahavahnidandahyamAnavapuSaH kimapi maraNopayikam / (nepathye) gRhANaitad devyA samupanItaM divyaphalanikaram / tApasakumAraH - aparamapi kimapi prayojanam ? / devalakaH - yo'yaM martyaH samAyAtaH sa kimAkRtiH ? kimAsannazca ? iti parijJAtumaparaM prayojanam / tApasakumAraH - (saroSam ) etena kiM jJAtena ? / devalakaH - ( sAkSepam ) amuM praznaM nAhamarhAmi, kintu devI candralekhA / (-ityabhidhAya niSkrAntaH / ) tApasakumAraH - ( vAmAkSisphuraNamabhinIya apavArya ca ) manorame ! yathA'yaM devalakaH sAkSepavAdI tathA jAne devI candralekhAtaH ko'pyapAyo makarandasyAsya pratyAsannaH / tat kathaya kimadhunA samucitamAdhAtum ? / (pravizya ) mAgadhikA - (sambhrAntA ) 'accAhidaM accAhidaM / tApasakumAraH - ( sabhayAzaGkam ) vizrabdhamabhidhIyatAm , kasya atyAhitam ? / ( mAgadhikA karNe evameva / ) tApasakumAraH - ( sakampam ) aho ! mayi niranurodhA mAtA / ( vimRzya ) 1 atyAhitaM atyAhitam / For Personal & Private Use Only

Page #299
mallikAmakarandanATakam / dvijanmanaH kSamA mAtuISaH prItiH pnnstriyH|| niyoginazca dAkSiNyamariSTAnAM catuSTayam // 23 // ( punaH sadainyam ) mAgadhike ! mama tvmmbaaprtikRtiH| ahamidAnIM bhavatsAhAyakenaiva vyasanAmbhodhimatilaGghayiSyAmi / tato vitarkaya kamapyupAyametasya mama jIvitasya paritrANAya / mAgadhikA - 'saMpadaM siddhAyayaNAvatthANameva uvaao| tApasakumAraH - samucitamAha bhavatI, na prabhavanti siddhAyatanasthAyinAM kssudropdrvaaH| makarandaH - ( svagatam ) yathA'yaM tApasaH sadainyaM mAmavalokayati tathA jAne mama kimapyaniSTamupasthitam / (prakAzaM sAvaSTambham ) bhagavan ! bhavati dRSTe hRdayavallabhA dRSTA / kRtArtho'ham / ataH paraM kuto'pi paritrANamabhilaSAmi / mRtyave baddhakakSasya kiM me devI kariSyati / kimAdhattAM patiH kSudro martyasya phalanistRSaH // 24 // tApasakumAraH - kimAyattaM te jIvitam ? / makarandaH - etAvantaM kAlaM kRtAntAyattam, sAmprataM tvadAyattam / tApasakumAraH - uttiSTha, tarhi vraja siddhAyatanam / yadiyaM mAgadhikA kArayati tadeva tatrasthitena tvayA karttavyam / (mAgadhikayA saha makarando niSkrAntaH / ) (nepathye vyomataH zilApAtaH / ) ubhau - ( vilokya satrAsam ) kimidam ? / ( pravizya devalakena dattahastAvalambA ) candralekhA - AH pApa manuSyakITa ! dvIpAntarasthitAyA api madvatsAyAH pRSThaM na muJcasi ? idAnImanubhavatu durvinayasya phalam / ( devalakam ) zilAyA adhobhAgAdAkarSaya durAtmAnametam , yena mRtamapi svahastena mArayAmi / devalakaH - ( zilAmutkSipya ) devi ! na ko'pyadhastAdasti / candralekhA - ( savailakSyam ) tarhi niSphalo'yaM zilApAtaprayAsaH / gataH 1 sAmprataM siddhAyatanAvasthAnameva upAyaH / For Personal & Private Use Only

Page #300
mahAkavizrIrAmacandraviracitaM kvApi durAtmA manuSyakITaH / halA manorame ! madhyasthitA'smadvayApArANAM vighAtamAsUtrayasi ? / (manoramA vepate / ) ... tApasakumAraH - ( saroSam ) amba ! kimenaM niraparAdha mahAtmAnaM vyApAdayasi ? / mAmeva hRdayasantApahetuM durapatyaM vyApAdaya / candralekhA - AH pApe ! solluNThavAdini ! kaumArakuliTe ! yadi te vyApAdanasamIhA tadAnImeSA pUrayAmi / ( tApasaM kezaigRhItvA ) devalaka ! gRhAgaitAM duSTaparicArikAm ( ityabhidadhAnA sadevalakA niSkrAntA / ) // tRtIyo'GkaH // 3 // For Personal & Private Use Only

Page #301
caturtho'GgaH / (tataH pravizati siddhAyatanastho makarandaH / ) makarandaH - ( sAzcaryam ) mahAvyasana sampAte'pi dustyajAH prANinAmasavaH / yadidAnIM mallikAtulyAkAraM tApasakumAraM dRSTvA punarjIvitumabhilaSati me hRdayam / iSTairapi viyuktasya kSapitasyApi zatrubhiH / nirlunAvayavasyApi na mRtyuH prANinaH priyaH // 1 // tadahamidAnImapahAya mahAklezAnArambha-parigrahAn, AdhAya manaH samAdhim, tasyaiva tApasakumArasyAbhyarNe vratamAcarAmi yena paralokagatasyApi me mallikA priyA saGghaTate / (vimRzya) punaH kathaM candralekhA mAmabhikrudhyati ? / nizcitamiyaM mallikAM brahmadattabhavanAdapahRtavatI / tAvadayamarthoM mAgadhikAyAH sphuTo bhaviSyati / ( nepathye ) 'hAmiyaMkavaNe ! hA sarojanayaNe ! hA paDivannavacchale bhaTTidArie ! kahiM si dANiM ? dehi me paDivayaNaM / hA nikaruNe caMdale he ! keriso esa de niyayammi . avaccammi paccUhakaraNa saMraMbho ? | makarandaH - kathameSA mAgadhikA pralapati ? | ( pravizya ) mAgadhikA - 'ajja mayaraMda ! piccha malliyAe bhaTTidAriyAe kIdisaM saMvRttaM ? | makarandaH ( sasambhramam ) mAgadhike ! harSa-viSAdayorantare tiSThAmi / mallikAsannAmazravaNAt prahRSTo'smi / apAyazaGkayA punarviSaNNo'smi / tat kathaya mitra kvApi mallikA'sti ? | mAgadhikA - esA malliyA paMcaselAo avahariya guliyApaogeNa purisarUvaM kAUNa layAhare caMdalehAe vimukkA ciTThadi / 1 hA mRgAGkavadane ! hA sarojanayane ! hA pratipannavatsale bhartRdArike ! kutra asi idAnIm ? dehi me prativacanam | hA niSkaruNe candralekhe ! kIdRza eSa te nije apatye pratyUhakaraNasaMrambhaH ! | 2 Arya makaranda ! pazya mallikAyA bhartRdArikAyAH kIdRzaM saMvRttam ? / 3 eSA mallikA paJcazailAd apahRtya guTikAprayogeNa puruSarUpaM kRtvA latAgRhe candralekhayA vimuktA tiSThati / For Personal & Private Use Only

Page #302
3x mahAkavizrIrAmacandraviracitaM makarandaH - upapannamidam / kathitaM ca tApasena-sa punargarbho'hameva / ( punavimRzya ) mAgadhike ! kimiti puruSarUpaM kAritA mallikA ? / mAgadhikA - 'avareNa avahArarakkhaNatthaM / makarandaH - ( sAkSepam ) / ___ argalA rakSaNe strINAM prItireva nirargalA / padAtipariveSastu patyuH klezAya kevalam // 2 // bhavatu, tataH kiM tasyAH sAmpratam ? ( mAgadhikA uccaiHsvaraM pralapati / ) makarandaH - mAgadhike ! kathaya kathaya, paryAkulo'smi / mAgadhikA - 'kiM kahemi maMdabhAiNI ? malliyAe dANi jIvidassa vi saMdeho vaTTadi / sA khu layAharAo caMdalehAe sabhavaNaM neUNaM tumaM samaraMtI kasAghAdehiM taaddidaa| ___ makarandaH - mAgadhike ! mAM smarantI kazAbhirabhitADitA miyA / hA priye mallike ! matpremagrahilA mahAklezAnanubhavasi / ( vimRzya ) mAgadhike ! braja tvam / brUhi caramametat priyAm-smatavyastvayA kadAcinmahAklezahetuSu smayamANeSu nirbhAgyazekharaH so'ham / / . mAgadhikA - 'mahAbhAya ! kIsa attANayaM millesi ? __ makarandaH - mAgadhike ! na kimapi vaktavyastvayA / sAmpratamahaM na zaknomi priyAparitrANAkSamo'haM jIvitum / ( utthAya sAsraM devatAM praNamya ) bhagavan ! janmAntare'pi me sulabhadarzano bhUyAH / ( asidhenukayo''tmAnamatihantumArabhate, vilokya ) do stambha iva me / ( AkAze ) ko'yaM siddhAyataneSu prANAbhighAtaH ? / mAgadhikA - mahAbhAya ! divvAe vAyAe ko vi tuma vAredi / 1 apareNa apahArarakSaNArtham / 2 kiM kathayAmi mandabhAginI ? mallikAyA idAnIM jIvitasyApi sandeho vartate, sA khalu latAgRhAt candralekhayA svabhavanaM nItvA tvAM smarantI kazAghAtaistADitA / 3 mahAbhAga ! kasmAdAtmAnaM muJcasi ? / 4 mahAbhAga ! divyayA vAcA ko'pi tvAM vArayati / For Personal & Private Use Only

Page #303
mallikAmakarandanATakam / ( punarAkAze ) puNya[sya ] samidhaH satya - dayA- dAna - prazAntayaH / astrA-ni- kaNThapAzAstu dehaduHkhAya kevalam // 3 // makarandaH ( savrIDamupavizya ) tatastata: ? / mAgadhikA - 'ahaM dANi bhaTTidAriyAe edAI vatthA - ssharaNAI samappiduM kiMci kahidu ca tuhaM samIve pesida mhi / ( vastrANi kaTakAni ca samarpayati / ) makarandaH - kuta etAni prAptAni priyayA ? | mAgadhikA - cittaMga deNa aNukUlituM dinnANi / makarandaH ( saharSAzcaryam ) taruNAntarAdavAptaM samarpayantI prasAdhanaM patyuH / taruNIyaM dizati mudaM mudhA sudhA sA purastasyAH ||4|| ( sapramodamutthAya paridadhAti / punaH sautsukyam ) mAgadhike ! kathaya priyAsandiSTaM vAcikam / anubhavatu cirAdayaM viprayogAnalAbhitapto janaH pramodakaNikAm / mAgadhikA - 'tumaM jjeva me paI / appA uNa tae lahuNA haviya cittaMgadAo rakkhidavvo / jado so kuNai kiM pi pacchA taNuAi paresu jo samatthe / govattalahu~ appaM kappiya hariNA hao kaMso // 5 // esa bhaTTidAriyAe saMdeso / avaraM ca na pahavaMdi siddhAlaya nivAsINaM duradAIM / tado ta idha jjeva cidvidavvaM / aduvA kA vi virahavaseNaM araI bhAdi tadA edassa ujjANakelisarovarassa kUlakaccheNa kIlidavvaM / ( ityabhidhAya niSkrAntA | ) 1 ahamidAnIM bhartRdArikayA etAni vastrAbharaNAni samarpayituM kiJcit kathayituM ca tava samIpe preSitA'smi / 2 citrAGgadena anukUlayituM dattAni / 3 tvameva me patiH / AtmA punaH tvayA laghunA bhUtvA citrAGgadAd rakSitavyaH / yataH - sa karoti kimapi pazcAt tanUyate pareSu yaH samartheSu / goSatvalaghuM AtmAnaM kalpayitvA hariNA hataH kaMsaH // 5 // eSa bhartRdArikAyAH sandezaH / aparaM ca na prabhavanti siddhAlayanivAsinAM duritAni / tatastvayA iha eva sthAtavyam / athavA kA'pi virahavazena aratiH bhavati tadA etasya udyAnakelisarovarasya kUlakacchena krIDitavyam / For Personal & Private Use Only

Page #304
36 mahAkavizrIrAmacandraviracita makarandaH ( sAzcaryam ) - prANAnapi vimuJcanti nibaddhaprItayaH striyaH / vidvAMsospi jugupsante tAstathApi kutUhalam ||6|| ( AtmaveSamavalokya) evaMvidhenApi divyAkalpanepathyena hRdayabhedinA ca paTunA ca sahasreNa mallikA citrAGgadaM na kAmayate / tAH santi kiM na zatazaH ? zatazo'pi pumbharabhyarthitAH smarapadAni na yAH smaranti / te santi naiva punareNavilocanAnAM nAnAspi ye pratikalaM vilayaM na yAnti // 7 // ( Urdhvamavalokya) lalATantapanastapano bAdhate'GgAni, marmabhedI dharmaH virahAnalazca / bhavatu, kSaNamekamudyAna ke lisaraH kUlakaccheSu viharAmi / ( iti parikrAmati / samantato'valokya saharSam ) dAtyUha - kurkuTa - kapiJjala - cakravAka sAraGga - bhRGgakalakUjitamaJjukuJjAH / udyAnakelisarasItaTaphullamallIvallIgRhAGgaNabhuvo ramayanti cetaH // 8 // ( punarmallikAM smRtvA sautsukyam ) AsyaM hAsyakaraM zazAGkayazasAM bimbAdharaH sodaraH pIyUSasya vacAMsi manmathamahArAjasya tejAMsi ca / dRSTirviSTapacandrikA stanataTI lakSmInaTInATyabhU raucityAcaraNaM vilAsakaraNaM tasyAH prazasyAvadheH // 9 // api cedAnIM viyogarogAbhitApaviklavAyAH priyAyAH vaktraM pANimilatkapolaphalakaM netre ca padmAmbuje gAtreSu pratikarma jarjara [ ra ? ]saM vAcaH zlathArthAnvayAH / tasyAH smerasarojasundaradRzaH zaGke dizaH sarvataH khelanmaccaritaprazastisubhagastambhAGkitoraH sthalAH // 10 // ( punaH karNe dattvA ) kathaM paJcamodgArasAraH samApatati gItAmRtAsAraH ? | anyonyaM viSayANAM guru-laghubhAvo na ko'pi yadi nAma / anyeva tadapi reSA gItInAM kAminInAM ca // 11 // For Personal & Private Use Only -

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mallikAmakarandanATakam / ( punaH sajugupsam ) gItamapi raktakaNThairudaghaTitaM prItaye kila na yeSAm / pASANasodarANAM teSAmeSo'JjalirbaddhaH // 12 // ( puro'valokya ) kathamitaH khecarazibirasannivezaH ko'pi ? / (vAmAkSisphuraNamabhinIya ) nizcitamatra tena citrAGgadena bhAvyam / tadanyato vrajAmi / ( iti parikramya ) kathamidaM sarvato mANikyaprabhApujapijaritadigantaraM nirmAnuSapracAra puraH saudham ? / bhavatu, pravizya vilokayAmi / (nepathye) mahAbhAga ! nivartarava nivartasva / kena duSTadevena prerito mahApApanidhAnaM saudhamidamadhirohasi ? makarandaH - (sakautukam ) kathamayaM saudhAGgaNapajarasthaH zuko vyAharati ? / tat kathaM vAmAkSisphuraNamapIdamasmAkaM zubhodarkAya ? / asambhAvyArthalAbhAntA vipat sampattisodarA / viSaM hi vyAdhividhvaMsi pIyUSapratihastakaH // 13 // ( tataH pravizati yathAnirdiSTaH zukaH / ) zukaH - bho bho mahAbhAga ! nivartasva nivartasva / makarandaH - ( sAvaSTambham ) bhoH ! mA bhaiSIH, vizrabdhaM brUhi / sva-parApAyanivartanakSamo'ham / tato yadi zakunta eva tvaM paTucaTuvyAhArastadAnIM kimAzcaryam ? / atha vyAjAntaraM kimapi tadA prakAzaya paramArtham / paryAkulo'smi zravaNotkaNThayA / zukaH - vyAjAntaramevedam , pratIkArAsambhavena punaraprakAzyam / marakandaH-mamAlpatvadarzanena pratIkArAsambhavamabhidadhAsi tdaabhraanto'si| atyadbhutaM[................] karma tadAdadhAti __svalpo'pi ko'pi mahatAmapi yanna sAdhyam / karpUrapUraNavidheradhikAM vahanti tAmbUlato vadanavAriruhANi lakSmIm // 14 // zakaH - samAkarNaya tarhi-vaibhalanagaranivAsI vaizramaNanAmA sAMyAtriko manoramayA sadharmacAriNyA samaM mahAgraM-vicitrabhANDanibhRtaM yAnapAtramadhirUDhaH / For Personal & Private Use Only

Page #306
mahAkavizrIrAmacandraviracitaM makarandaH - tatastataH / zukaH - pAraparUDhaprauDhanAnAjAtIyavAneyavRkSadidRkSayA yAnapAtra[stha]yA manoramayA samaM bhUmau samuttIrNavAn / makarandaH - tatastataH / zukaH - vilokayaMzca kokilAkulakulAyasamRddhakakSAn anekatilaka-campaka -punnAganAgapAgraharAna upatyakAvRkSAn, ekAmanekAnayaprasAdhanaprabhAmAgbhAraduravalokAvayavavivekAmadhaMjaratI vanitAmapazyata / makarandaH - aho ! kautu[ka]kArI kthaasnniveshH| zukaH - udIritaH svagatazca paramAdaraM darzayantyA tayA svabhavanamidamAnItaH / anukUlitazca taistaizcATukAraiH taiaudivyaphalarasAhArI :taistairanekadaI nIyadivyapradezopadarzaneH taistaiH khecarajanocitaprasAdhanavidhAnaH kiyantyapi dinAni / makarandaH - ( satvaram ) tataH kim ? / zukaH - ekadA ca dhavalayati saudhAMsave mahasi dikcakravAlaM candrazAlAyAM paryaGkaniSaNNastayA vRSasyantyA sambhogArthamatyarthamabhyarthitaH / makarandaH - (sajugupsam ) anucitamataH paraM zrotum / kathA'pi pApIyasAM puMsAM mahate kaluSAya prabhavati, tathApi vyAhara / anirvahaNe hi prArambho nIcatAM prakAzayati / zukaH - sa ca vItarAgavacanazravaNapavinitAtmA paradAraparihAravratamanurundhAno rimsumapi tAM dUramapakarNitavAn / makarandaH - ( sAnandam ) stutyacarito'si vaizravaNa !, eSa te praNAmArtha bddho'jliH| zukaH - anantaramasau tadAtvapallavitakopATopapATalAkSI -'are pApa ! yAvajjIvamanubhava pajaracArakAdhivAlavaizasam, paripAlaya paradAraparihAravratam' -iti vyAharantI kenApi cUrNaprayogeNa taM mahAtmAnaM zukaM kRtavatI / sa cAhaM devahatakaH / tAM punarmanoramAM prathamadivasa eva puruSAkAradhAriNyAH svaduhituH paricArikAM vihitvtii| makarandaH - sA punaridAnI khecarI vava vartate ? / For Personal & Private Use Only

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mallikAmakarandanATakam / 39 zukaH - idAnIM sA vaibhalanagarataH samAgatAyA gandhamUSikAbhidhAnAyAH parivrAjikAyA Azrame saparivArA tiSThati / makarandaH - yadi vaibhalanagarataH samAyAtA parivrAjikA tahi sA tavApi paricitA smbhaavyte| zukaH - ( niHzvasya ) pajarasthasya me paricayaH kiM kurute ? / makarandaH -sAmprataM pAnAzanacintAM kaste karoti ? / zukaH - pratyAsannazibiranivAsI khecarIprArthitazcitrAGgadaH kumAraH / makarandaH - mahAbhAga ! sampattirasya rohantI bhAgyAnAM mukhamIkSate / svazaktitolanaM nAma mAhAtmyaM tu mahAtmanAm // 15 // tato yadyasya pApIyasaH parvaNaH kimapi pratividhAnamasti tadA prakAzaya, yena svshktimaavisskromi| zukaH - ( sanirvedam ) arthitvamekaM nIcatvamarthitvamanIcatA / doSA guNAzca ye tvanye te kuTumbakametayoH // 16 // api ca - tRNeSvapi gavAdInAM vedhasA vIkSya gauravam / . ekAntalaghupakSArthamarthino nirmitAH punaH // 17 // tadahamatrArthe na kimapi tvayA vaktavyaH / pakSibhAvavaizasAt paraprArthanAvaizasaM pApIyastaraM me pratibhAti / / makarandaH - mahAbhAga ! paramArthamabhihitavAnasi / arthI pitA'pi santApamAdhatte kiM punaH paraH ? / pIyUSasAgarasthApi pUraH plAvayati prajAH // 18 // kintu - arthitve'pi vayaM tatra jAnImo gauravaM param / yatrArthalAbhaH ko'pi syAt parakAryakriyAkSamaH // 19 // tadalaM viSAdena / zukaH - asti pratividhAnam , paramazakyAnuSThAnam / For Personal & Private Use Only

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40 makarandaH - kiM tat ? / zukaH - bhUmijAtasya karasparza: / makarandaH kathaM tarhi azakyAnuSThAnam ? | - mahAkavizrIrAmacandraviracitaM zukaH iha khecaragirau bhUmijanmano'sambhavAt / makarandaH yadyapyasambhAvyastat kathamahamatra ? | zukaH - Arya ! kiM nAmAlIkAzvAsanAbhiH pratArayasi ? vidyAdharaveSadarzanAdeva jJAtam - na bhavAn bhUmijanmA / (makarandaH vihasya zukaM paJjarAdAkarSati / ) - zukaH - ( AtmAnamavalokya ) kathaM vaizravaNo'smi ? | ( punaH savinayam ) Arya ! niSkAraNavatsala ! tvayA'hamevamupakRtaH kaM pratyupakAramAdadhAmi ? | makarandaH - ayameva sAmprataM pratyupakAraH, vraja tvaM siddhAyatanam | anyathA yadi candralekhA samAyAsyati tadAnIM kamapyapAyamAdhAsyati / manoramAdarzanamapi tatra sthitasya sambhAvyate / ahamapi saudhamadhyamavalokya samAgata eva / ( zuko niSkrAntaH / ) ( nepathye ) kapiJjala ! zukArthaM gRhItAni dADimaprabhRtIni phalAni tvayA ? | makarandaH ( sAzaGkam ) kathaM sA candralekhA'bhyupaiti ? | ( punaH sabhayam ) bhUyo bhUyo vAmAkSisphuraNamapAyaM mahAntaM pizunayati / -- (nepathye ) kapiJjala ! upanItavastrAbharaNA priyA kimasmAsu patipadyate ? / kapiJjalaH - kumAra ! tat pratipadyate yad vairiSu / makarandaH - yathA'yaM paruSasvarastathA nizcitamamunA citrAGgadena bhAvyam / ( nepathye ) tat tAvadAstAM kAminyo na yat sAdhyA dhanairvinA / dhanairapi na yat sAdhyA tatra kiJcida vicintyatAm ||20|| makarandaH - vrajAmi nirapAyaM saddhAyatanam ( iti parikrAmati / ) ( tataH pravizati kapiJjalada sahastAvalambazcitrAGgadaH / ) citrAGgadaH - kapiJjala ! upanaya zukAya phalAni / For Personal & Private Use Only

Page #309
mallikAmakarandanATakam / kapiJjalaH - kumAra ! kasmai upanayAmi ? nA''ste pajare zukaH / citrAGgadaH - ( sabhayam ) kimidAnImuttaraM vidheymsmaabhishcndrlekhaayaaH| (punaH sammukhInaM makarandamavalokya ) kapijala ! ko'yam ? / kapiJjalaH - ( veSamavalokya ) kumAra ! so'yaM yuSmatpremapratyUhaH / citrAGgadaH - ( saroSam ) are ! kastvam ? / makarandaH - (svagatam ) ahaM vaNigmAtramekAkI ca / ayaM vidyAdharaH saparicchadazca / strInimittaM ca vairam / tadavazyameva upasthito me mRtyukaalH| tadidAnI kiM dainyajalpitaiH ? / api ca mAnino mAninastAvada yAvada yAnti na dInatAm / saMsaheta na bandhaM yaH kezarI kezarI hi saH // 21 // (prakAzam ) tvamapi hi kaH ? / citrAGgadaH - ( sakrodham ) are vAcATakirATa ! mAM pRcchasi ? ahaM vidyaadhrkumaarshcitraanggdH| makarandaH - (sAkSepam ) ahaM tarhi vidyAdharacakravartikumAro makarandaH / kapijalaH - are vaNikkITa ! zauNDIryamedurAMsasthalena kSatravaMzAvacUlena kumAreNa saha spardhase ? / makarandaH - are. padAtisArameya ! anabhijJo'si paramArthavama'nAm / varNAnapekSaM zauNDIya sattvamAtre niSIdati / sattvaM tu vaNije'pi syAnna syAt kSatre'pi na (? ca) kvacit // 22 // citrAGgadaH - ( saroSam ) are mukhara ! matpriyAmabhilapataste daivaM patikUlam / makarandaH - ( saroSam ) tavApi matpriyAmabhilapato daivaM pratikUlam / citrAGgadaH - ( nepathyamupalakSya ) are ! matpriyAyA nepathyaM paridadhataste pratyAsIdati mRtyusmyH| makarandaH - ( sopahAsam ) amunaiva nepathyalAbhena nizcitaM mayA sA priyA tatrabhavato bhavataH, na punarmama / For Personal & Private Use Only

Page #310
kara mahAkavizrIrAmacandraviracita citrAGgadaH - ( svagatam ) upahasati mAmayaM durAtmA vaNikITaH / tadidAnImeva karomi kRtAntAtithim / athavA nayAmi mallikAyAH samIpam / pazyantyAzca tasyAstaravAriNA pAtayAmyasya mUrdhAnam, yena sA pratibhayena maaNprtipdyte| yadi vA sAmaprayogasAdhye [na] daNDaprayogaH / tataH prathamamupazAntayAmyenam / (prakAzam ) mahAbhAga ! zabdAH kathaJcit sarve'pi bAhyavAcyAvagAhinaH / vyasane dhairyamityeSa zabdastvAtmaikagocaraH // 23 // tato vismitA va tavAmunA manaHsauSThavena / tadataH paraM mitramasi nH| panmitrocitaM tadasmAsu vidhyaaH| makarandaH - (svagatam ) karpUraprabhavasyApi pradIpasyAsitA maSI / vidviSo vinatasyApi priyamAyAti vipriyam // 24 // ( prakAzam ) mahApuruSa ! vayamapi vismitAstavAmunA manaHsauSThavena / tadataH paraM mitramasi naH / yanmitrocitaM tadasmAsvapi viddhyaaH| citrAGgadaH - are manuSyApasada ! nirvyAjamapi savyAja vyAharasi ?, anubhavedAnI kuTilatAyAH phalam / eSA samApyate te jIvitakathA / ko'tra bhoH ? / (pravizya kRpANapANiH) puruSaH - eSo'smi / citrAGgadaH - are karAla ! ke gRhItvA durAtmAnamenaM zibiramupanaya / vayamapi gandhamUSikAyA Azrame vrajAmaH / ( iti niSkrAntAH sarve / ) // caturtho'GkaH // 4 // For Personal & Private Use Only

Page #311
// paJcamo'GkaH // ( tataH pravizati manoramA / ) manoramA - ( sapramodam ) 'jIvadu ciraM mayaraMdo, jeNa esA me paibhikkhA dinnA / tA dANi mae mayaraMdassa vi pANehiM pipiyaM kAyavyaM / tado tahA kaha pi aba gaMdhamUsiyaM pasAdaissaM jadhA sA mayaraMdassa maNorahaM saMpADedi / bhaNidaM ca ajjautteNa vesaNa - gacchatumaM, jadhA vinnavesu aMbAra gaMdhamUsiyAra paNAmaM kahaNapuvvaM tuha vRttaM / taM dANi tahiM gacchAmi / ( iti puro'valokya) kathaM devalao edi ? | ( tataH pravizati devalakaH / ) devalakaH - ( saviSAdam ) asantRptA vipadyante vibhavasya vipazcitaH / ratasya rAjakAminyaH svasthasya khalasevakAH // 1 // vRthA mahyaM devI candralekhA kupyati / kimahaM mahAtmAnamenaM nirAgasaM makarandaM vyApAdayituM zaknomi ? bhartRdArikAM mallikAM kazAbhirabhitADayituM prabhavAmi ?, yadi ca devI candralekhA prAtikUlyamanayorudvahati tadAnImanAryaM karma svayameva kathaM nAcarati ? | ( punaH sakautukam ) na raveH kumudAni sudhAkare [ca] kamalAni dadhati saGkocam / dagdhAnAM sarasInAM yathA tathA vyasanamAkAlam // 2 // yadi mallikA candralekhAmanukUlayati tadA makarandena viyujyate / atha makarandamanunayati tadA candralekhayA kadarthyate / tadavazyamanayA marttavyam / manoramA - 'ajja devalaya ! keNa mariyavvaM ? | -- 1 jIvatu ciraM makarandaH, yena eSA me patibhikSA dattA / tad idAnIM mayA makarandasyApi prANairapi priyaM karttavyam / tataH tathA kathamapi ambAM gandhamRSikAM prasAdayiSyAmi yathA sA makarandasya manorathaM sampAdayati / bhaNitaM ca AryaputreNa vaizramaNena gaccha tvam, yathA vijJapaya ambAyai gandhamUSikAyai praNAmakathanapUrvaM tubhya uktam / tad idAnIM tatra gacchAmi / kathaM devalaka aiti ? / 2 Arya ! devalaka ! kena marttavyam ? / For Personal & Private Use Only

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44 mahAkavizrIrAmacandraviracitaM devalakaH - bhartRdArikayA mallikayA / manoramA - kiM ti ? | devalakaH - pAnA'zanatyAgAt / manoramA - ( sabhayam ) 'malliyA e Idiso aNattho vahRdi ? | devalakaH - anartha iti kimucyate ?, candralekhAyAM viruddhAyAM yajjIvati mallikA tat kautukam / vaDavAmukhe mahaujasi virAmavimukhaM jvalatyudaradhAni / kSAratvaM yadudadheH zuSyati yanaiSa taccitram // 3 // tad vrajAmyahaM devyAdezena citrAGgadamAkArayitum / manoramA - 'ajja devalaya ! kahaM uNa esA malliyA paMcabANasamANarUvaM pi vijjAharaM varaM na paDivajjadi ? | devalakaH - ( sAkSepam ) manorame ! bahirmukhA'si premakathAnAm / yad yasya nAbhirucitaM na tatra tasya spRhA manojJe'pi / ramaNIye'pi sudhAMzau na nAma kAmaH sarojinyAH || 4 || atrArthe citrAGgadaH punarupAlabhyaH, yaH premavimukhAM striyamabhilaSannAtmAnaM klezayati / manoramA - sAhu pidaM tumae, jammaMtaralakkhaparUDhadukkharukkhassa tinni sAhAo / sevA khalesu vivo paresu pimmaM apimme // 5 // 1 kimiti / 2 mallikAyA IdRzaH anartho vartate ? / 3 Arya devalaka ! kathaM punaH eSA mallikA paJcabANasamAnarUpamapi vidyAdharaM varaM na prati padyate ? | 4 sAdhu jalpitaM tvayA, janmAntaralakSa prarUDhaduHkhavRkSasya tisna: zAkhA: / sevA khaleSu vibhavaH pareSu prema apremasu // 5 // api ca yat kila ullasati dRDhaM anurAgaparAGmukheSu anurAgaH / tadeva viSaM viSaM punarmathanabhavaM tasya pratibimbam // 6 // tadidAnIM kathaya - kutra mallikA vartate 1 / For Personal & Private Use Only

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mallikAmakarandanATakam / 45 avi yajaM kira ullasai daDhaM aNurAyaparammuhesu aNurAo / taM ciya visaM visaM uNa mahaNabhavaM tassa paDibiMbaM // 6 // tA dANi kahesu - kahiM malliyA ciTThadi ? / devalakaH - eSA saudhopavane tiSThati / manoramA -'gaccha tuvaM cittaMgadasamIve, ahaM gaMdhamUsiyaM paNamiduM gacchAmi / ( iti niSkrAntau ) // visskmbhkH|| (tataH pravizati yathAnirdiSTA mallikA mAgadhikA ca / ) mallikA - ( sakhedam ) mAgahie ! kittiyamittaM diNaM ? / mAgadhikA - 'pabhAyasamao vttttdi| mallikA- mAgahie ! jANasi kiM pi pauttiM ajjauttassa mayaraMdarasa ? / mAgadhikA - (svagatam ) 'jai vittaMtaM kahissaM tA dANiM jjeva sA jIviyaM caissadi / bhodu / ( prakAzam ) jANAmi - asthi siddhAlae maNoramAe tuha pimmakahAhiM aasaasijjNto| ___ mallikA - 'mAgahie ! tae dANiM amayacchaDAhiM ahisittA, caMdaNarasehi aNulittA, caMdakiraNehiM NivAvidA / puNo vi bhoyaNaM viNA vi kittiyAI diyahAiM jiivissN| mAgadhikA - bhaTTidArie ! karesu bhoyaNaM / cayasu nibaMdha / kIsa pisuNajaNasaMtAvehiM attANayaM kilAmesi ? / 1 gaccha tvaM citrAGgadasamIpe, ahaM gandhamUSikAM praNantuM gacchAmi / 2 mAgadhike ! kiyanmAtraM dinam ? / 3 prabhAtasamayo vartate / 4 mAgadhike ! jAnAsi kAmapi pravRtti Aryaputrasya makarandusya ? / 5 yadi vRttAntaM kathayiSyAmi tad idAnImeva sA jIvitaM tyakSyati / bhavatu / jAnAmiasti siddhAlaye manoramayA tava premakathAbhiH AzvAsyamAnaH / mAgadhike ! tvayA idAnIM amRtacchaTAbhiH abhiSiktA, candanarasaiH anuliptA, candrakiranirvApitA / punarapi bhojanaM vinA'pi kiyanti divasAni jIviSyAmi / bhartadArike ! kuru bhojanam / tyaja nirbandham / kasmAt pizunajanasantApaiH AtmAnaM klamayasi ? / For Personal & Private Use Only

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mahAkavizrIrAmacandraviracita mallikA - ' mAgahie ! na me ko vi pisuNo jaNo, ahaM jjeva savvassa piNA / avi 46 1 avagaNiyatrvA vallahasuhatthiNA pisuNaloyasaMtAvA / maMDaNalolAu sahati daMtacUDApavesaduhaM // 7 // kiMca - jaM kiM pi aMbAe caMdalehAe samIhidaM taM karomi / ( nepathye ) vacche ! kiM samIhidaM ? | mAgadhikA - ( vilokya ) kathaM devI caMdalehA ? | ( pravizya tAmarasena dattahastAvalambA ) candralekhA - vacche ! kiM samIhidaM ? | mallikA - maha maraNaM / candralekhA - (saviSAdaM tAmarasaM prati ) meghAnAM tadazeSatApaharaNaM tat pUraNaM jAhnavImukhyadvIpavatIzatasya tadatha prArohaNaM bhUruhAm / tenaikena varAkacAtakatRSAmadhvaMsanenAbhavad yadarthamaho ! guNaughavimukho doSaikadRSTirjanaH // 8 // tat tAdRzaM garbhodvahana-prasavaklezavaizasam, tadazraddheyaM mahApuruSasya brahmadattasya draft paripAlanArthaM mocanam sa eSa rAjalakSmIvizeSakeNa vidyAdharakumAreNa saMyojanaprayAsaH, sarvametena vaNikkITaviyojanena viphalatAM nayati saiSA me putrI mallikA / - tAmarasaH ( apavArya) devi ! zithilayatu ucitacitrAGgadasaGgamAgrahaH / 1 mAgadhike ! na me ko'pi pizuno janaH, ahameva sarvasya pizunA / api ca avagaNayitavyA vallabhasukhArthinA pizunalokasantApA: / maNDanalolAH sahante dantacUDApravezaduHkham // 7 // kiJca yat kimapi ambAyAzcandralekhAyAH samIhitaM tat karomi / 2 vatse ! kiM samIhitam / 3 kathaM devI candralekhA ? | 4 vatse ? kiM samIhitam ? | 5 mama maraNam / For Personal & Private Use Only

Page #315
mallikAmakarandanATakam / yadyataH paraM kSutpipAsAklAntAyA bhartRdArikAyAH kimapyamaGgalaM jAyate tadAnIM mahAn jnaapvaadH| candralekhA - ( sAkSepam ) bhUyAMso'pavAdAH santi / ayamapi teSAmekadeze niSIdatu / tAmarasaH - ( svagatam ) parityaktasatIvratAyAH karmazacetaso'syAH kA'pavAdAbhizaGkA ? / tAmasau januSA'ndhasya yadindu-tapanAvapi / - bhagnabrahmavratasyaivaM kRtyA-'kRtyAtigaM jagat // 9 // candralekhA-strairavRttitayA tAvadahaM jJAtilokena bahiSkRtA, tadataH paramapavAdaH kamaparamapAyamupaneSyate ? / ... tAmarasaH - ( svagatam ) satyaM mahAdevI, abhizaGkate jano'yaM janApavAdAdapAyasaJjanakAt / aparaM janApavAdaM tu manyate vyomapuSpamiva // 10 // (prakAzam ) devi ! duhitari na cittakaThorabhAva [ucitaH] / candralekhA - vatse ! kiM mAM mAtaramAtmIyAmavajAnAsi ? / pratipadyasva mAm / pravartasva svakartavye, yena taducitAM sAmagrI karomi / ___mallikA - ( saroSam ) 'paDivanA tuma mae veriNI / payaTTA'haM kAyavve maraNe ! karehi maraNasamucidaM sAmaggi / ...candralekhA - ( sAkSepam ) AH pApe ! ninimittavairiNi ! niranurodhe ! kRtaghne ! tvAmahaM garbhe dadhAnA pitR-zvasurakulAbhyAM nirvAsitA satI nirmAnuSapracAre vanecaravRtyA ratnasAnau klezamanubhavAmi / tadidAnI evaM mAM vakroktibhiruttejayasi ? / . mallikA - 'aMba ! nAhaM kilesakAraNaM, kiMtu aNAyAro kAraNaM / candralekhA - ( tAmarasaM prati ) pazyannasi duhiturmama marmodaghaTTanAma / mAgadhikA - ( saroSaM mallikA prati ) bhaTTidArie ! paDihadA si tumaM / juttaM te jaNaNIpavAyapasaMsaNaM ? / 1 pratipannA tvaM mayA vairiNI / pravRttA'haM kartavye maraNe / kuru maraNasamucitAM sAmagrIm / .2 amba ! nAhaM klezakAraNam, kintu anAcAraH kAraNam / - 3 bhartadArike ! pratihatA'si tvam / yuktaM te jananIpravAdaprazaMsanam 1 / For Personal & Private Use Only

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48 tAmarasaH bhartRdAra ! priyAnurodhAd badhnAti vipriyespi jano manaH / paGkabhAjo'pi harSAya varSAH sasyAbhilASiNAm // 11 // to mAturanurodhena vadhAna vipriyespi citrAGgade hRdayam / mallikA - 'ajja tAmarasa ! jaM tumaM bhaNAsi taMjjeva ahaM kutI - ciTThAmi / mahAkavizrIrAmacandraviracitaM -- tAmarasaH mallikA - ajjauttassa mayaraMdassa aNuroheNa vippiyatthe vi mariyavve baddhaM me hiyayaM / - - ( sapramodam ) kiM tat ? | candralekhA - ( saduHkhamAtmagatam ) akRtyaM phalavad yeSAM te'pyazlAghyA mahAtmanAm / nAma tebhyaH punaryeSAmakRtyamapi niSphalam // 12 // idaM tAvanmadIyamazlAghyaM yat kirAtasambandhena garbhasambhUtiH / idAnIM punaH svecchayA duhitu-jAmAtRsukhamapi nAsti / ( prakAzam ) tAmarasa ! virama virama vacanaklezAt, ataH paraM patirevAsyAzcitrAGgadaH sarvamAdhAsyati / ( nepathye ) atrArthe kaH sandehaH ? / candralekhA - kathaM prApta eva kumAra : ? / tadehi tAmarasa ! bhagavatIM gandhamUSikAM pazyAmi / ( iti satAmarasA niSkrAntA / ) ( tataH pravizati citrAGgadaH kapiJjalaprabhRtikazca parivAraH / ) citrAGgadaH - (saviSAdam ) dampatyoH pAkSikAt premNaH premAbhAvaH sukhAvahaH / ekakarNasthatADaGkAdatADaGkaM mukhaM varam // 13 // tadidAnIM niSpremANametAM vanitAmabhilaSato manaH prayAsamAtrameva paramArthaH / ( punaH sakautukam ) yathA puMsAM striyaH striNAM pumAMso viSayastathA / tathApi satvarAH prAyaH pumAMso na punaH striyaH // 14 // 1 Arya tAmarasa ! yat tvaM bhaNasi tadeva ahaM kurvatI tiSThAmi / 2 Aryaputrasya makarandasya anurodhena vipriyArthe'pi marttavye baddhaM me hRdayam / For Personal & Private Use Only

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mallikAmakarandanATakam / yadevaM pratimuhuH pariNayanasamutsuko'hameva, na punareSA yoSit / ( mAgadhikA vilokya siMhAsanamupanayati / ) citrAGgadaH -( samupavizya mallikA prati ) mithyAgrahaM zithilaya grathile ! nirudhya ___ krodhaM vicArapadavISu mano nidhehi / vidyAdharAH ka ca nabhobhavanAvacUlAH ? smerAkSi ! bhUmikRmayaH ka ca te manuSyAH ? // 15 // mallikA - (saroSam ) 'nahobhavaNAvacUlattaM pakkhINaM pi sulahaM, kiM dANi teNa ? / sohaggaM khu mihuNanibaMdhaNaM, taM puNa tuhaM natthi / citrAGgadaH - pakSikalpo'ham ? durbhagazca ? / mallikA - ( sakhedam ) kahidaM me| kiM puNo puNo pucchasi / na sakkemi tumae mUlamahiseNaM samaM khuhA-pivAsAhiM kilaMtA puNo puNo mNtiduuN| ( kapiJjalaH salajjamadhomukho bhavati / ) citrAGgadaH - mAM mallike ! kRsumabANamapAsya hAsya vrIDA-viSAdajanakaM vaNija zrayantI / prAyeNa nIcaratayo vanitAstamenaM lokapravAdadmavivAdamihA''ddhAsi // 16 // mallikA - loyapavAyaM nicchiyaM karemi pamANaM / tumaM puNa bhaMjesi / paramahelaM maM ahilasasi / citrAGgadaH - ( sopAlambham ) spRhayati puruhUtasyApi yAM vAmanetrA tribhuvanamahanIyAM tAmimAmaGgalakSmIm / vaNiji kRpaNaratne nikSipantI mRgAkSi ! prathayasi caturANAM kiM viSAdaM manassu ? // 17 // 1 nabhobhavanAvacUlatvaM pakSiNAmapi sulabham, kimidAnIM tena ? / saubhAgyaM khalu mithunanibandhanam, tat puna: tava (tvayi) nAsti / 2 kathitaM mayA / kiM punaH puna: pRcchasi ? / na zaknomi tvayA zUlamahiSeNa samaM kSudhApipAsAbhyAM klAntA punaH puna: mantrayitum / 1 lokapravAdaM nizcitaM karomi pramANam / tvaM punaH bhanakSi / paramahilAM mAM abhilaSase / For Personal & Private Use Only

Page #318
mahAkavizrIrAmacandraviracita mallikA - 'jai aMgalacchi vaNiyammi nikkhevemi tA viyaDDhajaNamaNassa visAo / aha tumammi nikkhevemi tA maha maNassa / kiMca-sabassa vi jaNassa appA vallaho, na uNa paro / tA tuma jjeva kahesu, kiM dANiM karemi / citrAGgadaH - kimetAbhirvakroktibhiH ? / avalambarava dIrghadarzitAm / vicintaya vidyAdharalakSmIsaubhAgyam / anutiSTha yadabhidhatte janayitrI / (mallikA niHzvasya tUSNImAste / ) kapiJjalaH - svAmini ! pratyuttareNa prasIda / (mallikA saroSamAste / ) citrAGgadaH - ( sadainyam ) ayi kuvalayanetre ! dehi vAcaM prasIda praNayiSu vada mugdhe ! ko'prasAdApavAdaH ? / tvayi sudati ! vadantyAM jIvitaM yauvanazrI lelitamatha dhanaM vA cArimA vA mude naH // 18 // mAgadhikA - kumAra ! 'appANa lAhavaM ciya virama visesesu aNuNayaparANaM / baMdhuaNacADaNeNa ya na NAma jIvaMti gayapANA // 19 // kapijalaH - kumAra ! satyamAha mAgadhikA / tadidAnI viramyate'muSmAdadhyavasAyAt / pariNayatAmiyaM vaNinam / anubhavatu manuSyadAsyam / (citrAGgadaH kapijalasya karNe evameva / ) . ( kapiJjalo niSkrAntaH / ) citrAGgadaH - ( sAkSepam ) mallike ! kIdRzaste manonizcayaH ? / mallikA - 'mayaraMdaM pariNemi, na tumaM, esa me nicchao / (tataH pravizati karAlena gRhItakezapAzaH sandAnitabhujo makarandaH kapiJjalazca / ) 1 yadi aGgalakSmI vaNiji nikSipAmi tadA vidagdhajanamanasaH biSAdaH / atha tvayi nikSipAmi tadA mama manasa: / kiJca-sarvasya janasya AtmA vallabhaH, na puna: para: / tat tvameva kathaya, kimidAnIM karomi ? / 2 AtmanAM lAghavameva viramasva vizeSeSu anunayaparANAma / bandhujanacATanena ca na nAma jIvanti gataprANAH / / 19 / / 3 makarandaM pariNayAmi, na tvAma, eSa me nizcayaH / For Personal & Private Use Only

Page #319
mallikAmakarandanATakam / 50. makaranda - ( sAvaSTambham ) kapijala ! mallikApremajAlena nibaddhAvayavasya me / bhujayo rajjubandho'yaM pIDAM brIDAM karotu kAm ? // 20 // api ca manyAvahe prabhurayaM jaladhirvidhAtuM ratnAnyadhaH zirasi kalpayituM tRNAni / tAM ratnatAM ca tRNatAM ca nisargasiddhA meSAM punaH sthagayituM niyataM varAkaH // 21 // sa eSa te patimallikA-makarandayorjIvitamapahartumalambhUSNuH, svabhAvasiddhaM hRdayasambandhaM punarapahattuM tapasvI / .. mallikA - ( vilokya sAstram ) 'hA divya ! kiM nedaM ? / ajjautto maha kAraNeNaM kIdisaM avatthaM gado ? tti / mAgahie ! annArisaM kiM pi tumae kahidaM / mAgadhikA - bhaTTidArie ! dANi appA vi me vimharido vaTTadi / makarandaH priye ! mA rodiiH| kiyadetat ? / aparamapi tvadarthavyasanaM me maGgalAya / __ ( mallikA tArasvaraM pralapati / ) citrAGgadaH - are mApasada ! jAtyantarasthitavatI janakApradattA manyasya yoSitamimAmavalambya mohAt / bhAgyArjitaM vijahato nijajIvitavyaM stokA'pi kA'pi na vaNijyakalA tavAsti // 22 // makarandaH - are khecarakITa ! mandabuddhe ! lokavyavahArANAmupari lpavase ? / . prANAn kAryAntareNApi gacchato hatakAnamUn / priyArtha tyajato brUhi kA na me'sti vaNikkalA ? // 23 // 1 hA deva ! kimidam ? / AryaputraH mama kAraNena kIdRzI avasthAM gataH ? iti / mAgadhike ! anyAdRzaM kimapi tvayA kathitam / 2 bhartadArike ! idAnIM AtmA'pi mayA vismRto vartate / / For Personal & Private Use Only

Page #320
mahAkavizrIrAmacandraviracita mallikA - ( sAvaSTambham ) 'ajjautta ! mAredu esa tumaM, jai tumae mArideNaM ahaM dassa bhavAmi / citrAGgadaH - mugdhA'si dugdhamugdhanetre ! mugdhA'si / kRtAntAtithau kRte satyetasminnavazyaM me bhavatI iti / tathA bhavatyA api nAyaM manuSyakITaH / tataH aisemanAtmanIno vidhirupakrAntastvayA ? | mallikA - jai dANi na bhavissadi tA jammaMtare vibhavissadi esa paI / 52 kapiJjalaH - bhadre ! saralahRdayA'si / bhinnabhinnavartmani sambhaviSNavaH sarve'pi jantavastaistaiH zubhairazubhairvA karmabhiH / vibhinnarUpadezAnAM janmAntareSu janminAM kasya kenAbhisambandha: ? / tato vimuJca kadAgraham, pratigRhANa vidyAdharakumAram, vilokaya vimAnapragrIvAdhirUDhA prarUDhaprauDhasaubhAgyasampadAM saridurNava- ziloccaya-dvIpAntarANAM rAmaNIyakAni / ( mallikA saroSaM tUSNImAste / ) citrAGgadaH - ( sAvahelaM makarandaM prati ) vihAya vitathAgrahaM virama garhitAdhvanaH prayAhi padamAtmanaH prathaya jivikAM kAmapi / vibodhaya kathaJcana smitasarojanetrAmimAM areness bhavasi kiM kRtAntAtithiH ? // 24 // makarandaH - ( saromAJcam ) sa eSa mama satpathaH padamiyaM ca me mallikA kimanyadiyameva me nikhilasampadAM jIvikA / vibuddhamanayA punaH saha mayA prayANaM divi tvarasva nigRhANa mAM pariNaya svakAntAmimAm // 25 // citrAGgadaH - ( saroSam ) are manuSyakITa ! vAcATa ! yadevaM mAM vakroktibhiH prasabhamupahasasi, tadupasthitaste matyukAlaH / makarandaH - ( sAvaSTambham ) kimidamayuktam ? 1 Aryaputra ! mArayatu eSa tvAm, yadi tvayA mAritena ahaM etasya bhavAmi / 2 yadi idAnIM na bhaviSyati tadA janmAntare'pi bhaviSyati eSa me patiH / For Personal & Private Use Only

Page #321
mallikAmakarandanATakam / ApadAM skandhamAyojya stabdhAH sarvatra mAninaH / . rAjadaNDaM hi pazyanto dhanaM muSNanti dasyavaH // 26 // citrAGgadaH - ko'tra bhoH ! ? / upanaya kRpANam / (pravizya puruSaH kRpANamupanayati / ) mallikA - 'mAgahie ! utthAvehi maM / ajjauttassa mayaraMdassa paDhama appANaM vAvAemi / ( punaH svayamutthAya parikarabandhamAdAya ) ajjauttassa paralogamaggalaggassa esA ahaM purovattiNI / mAgadhikA-kahemi e6 uvAliMga (?) gaMdhamasiyAe / ( iti nisskraantaa|) citrAGgadaH- ( kRpANamutkSipya ) ayamayamupaiSi jivitAntaM taruNakRpANavilUnakaNThapIThaH / smara kimapi karAlakAlavaktrabhRkuTikuTIluTitAsurAzu daivam // 27 // makarandaH - ( saromAJca savinayaM praNabhya) maitrI-pramoda-kAruNya-mAdhyasthyamahitodayam / smarAmi klezanAzAya vItarAgapadavayam // 28 // mallikA - ( citrAGgadaM prati ) mahAbhAya ! mamaM vAvAesu aNatthakAriNiM, pacchA edaM / ( iti kandharAM praguNayati ) (pravizya ) mAkandaH - kumAra ! bhagavatI gandhamUSikA tvAmAdizati / citrAGgadaH - ( kRpANaM vimucya aJjalimAdhAya ) kimAdizati bhagavatI ? / mAkandaH - smarasi kAmapyAtmanaH pratijJAm / citrAGgadaH ( kSaNaM vimRzya ) na kAmapi smarAmi / mAkandaH - 'vyApAdyaH sarvo'pi vItarAgapratimAmupadarya vyApAdanIyaH' iti smarasi pratijJAmAtmanaH ? / citrAGgadaH - aho ! manmathAndhasya me pramAdaH, yadahaM hyastanadinapratijJAmapi na smarAmi / ( punaH savinayam ) mAkanda ! brUhi gandhamUSikAM bhagavatIm-trAto'haM 1 mAgadhike ! utthApaya mAm / Aryaputrasya makarandasya prathamaM AtmAnaM vyApAdayAmi / Aryaputrasya paralokamArgalagnasya eSA ahaM purovartinI / 2 kathayAmi etat ...........gandhamUSikAyai / . 3 mahAbhAga ! mAM vyApAdaya anarthakAriNIm, pazcAdetam / For Personal & Private Use Only

Page #322
mahAkavizrIrAmacandraviracitaM bhavatyA bhraSTapratijJo narakakuharAt / tataH svayamevA''gatya darzaya vItarAgapratimAmetasmai vdhyaay| __ (pravizya ) gandhamUSikA - kumAra ! kimidamaparyAlocitakAritvam ? keyamadIrghadarzitA ! / ( punarapavArya ) kimetena varAkeNa vyApAditena ? / ahamevainaM vyApAdya mallikAmanurAgiNIM vidhAya tvadekazaraNamAdhAsye / citrAGgadaH - mahAprasAdaH / ( ityabhidhAya saparikaro niSkrAntaH / ) gandhamUSikA - mAkanda ! AyatabandhanaM makarandaM mallikAM ca gRhItvA tvaritataramAgaccha / ( iti niSkrAntAH sarve / ) // paJcamo'GkaH // 5 // For Personal & Private Use Only

Page #323
// SaSTho'GkaH // (tataH pravizati mAkandaH / ) mAkandaH - ( saviSAdam ) hA mahAsattva ! hA pratipannavatsala ! hA kRtajJacUDAmaNe makaranda ! kvAsi ? dehi me prativacanam / (punarvimRzya ) na khalu durAsmanAM strINAM kRtyamakRtyaM vA kimapyasti / aparathA nirAgaso makarandasya vipriyamAcarantyA bhagavatyAH ko vicAraH ! kA vA mahIyasI prayojanasiddhiH ? / yadi candralekhA kenApi durAgraheNA''nmanaH pratipanthitAmudahati makarande tataH kimAyAtaM gandhamUSikAyAH ? | satAM dunoti cetAMsi mArga svArthe'pi laGghayan / laGghayatyaparasyArthe yaH punastasya kiM bruve ? // 1 // athavA kimanayA prabhukRtyamImAMsayA ? / nivedayAmi vaizravaNaprasAdhitAM prayojanasiddhiM bhagavatyai / (parikrAmati / puro'valokya ) kathamito'bhyupaiti taamrsH?| ( tataH pravizati tAmarasaH ) tAmarasaH - etAH kuraGgakadRzaH pramadasya bIja mAdyaM yathA yadi tathA sthiracetasaH syuH / tasmai purANaparikalpitagauravAya ko nAma nirvRtisukhAya tadA yateta ? // 2 // (punaH saviSAdam ) aho ! pAriplavatA strINAm , aho ! kSaNikatA premNAm, aho ! bhaguratA pratijJAnAm / yadidAnIM tAni tAdRzAni makarandanimittaM pAnA'zanatyAjanAni, tAni tAdRzAni citrAGgadaM pratikUlAcaraNAni, tAni ca candralekhAM prati marmo baTTanAgarbhANi vipriyabhASitAni, sarvathA vismRtya mallikA punajarjAtajanmeva ciraprarUDhaprauDhapremeva citrAGgadamanunayati / protsAhitavatI ca makarandaM vyApAdayituM candralekhAM gandhamUSikAM ca / athavA dadAti rAgiNI prANAnAdatte deSiNI punaH / rAgo vA yadi vA dveSaH ko'pi lokottaraH striyaH // 3 // For Personal & Private Use Only

Page #324
56 mahAkavizrIrAmacandraviracita 'sa punaridAnI makarandaH kva vartate ?' iti jJAyate ? / mAkandaH - ( upasRtya ) sakhe tAmarasa ! idAnIM yathA makarando vartate tathA zRNu, kathayAmi / tAmarasaH - sakhe ! samAsataH prathamaM tAvadAcana, prANAnAM kuzalaM na vaa?| mAkandaH - kathaM na kuzalaM pratijJAtavatyAM citrAGgadavivAhaM bhagavatyAM gandhamUpikAyAm / / tAmarasaH - etAvataiva bhavato vakroktivyAhAreNa parijJAtaH samAsataH paramArthaH / tathApi savistaramAvedaya / mAkandaH - atItarajanInizIthe gandhamUSikAyAH samAdezena makarandamahaM siddhAyatanasthAya bhaginIpataye vaizravaNAya upanItavAn / / tAmarasaH - kimiyaM gandhamUSikAyA manoramA bhAgineyI ? / ata eva gandhamUSikA vaizravaNe prasAdavatI / prastutamabhidhIyatAm / ___ mAkandaH - sa ca vaizravaNastadAnImeva taM makarandaM tamoguhAyAM kRpANena (ityokte tUSNImAste / ) . tAmarasaH - mahAn vaizravaNaH, mahatI ca bhagavatI gandhamUSikA, tamnimittamanAryamidamAcacAra / mAkandaH - ( sAkSepam ) kimevamacaturocitaM vacaH prapaJcayasi ? / akRtyamAcaratyeva sarvaH prANa-dhanecchayA / mahAneSo'mahAneSaH saiSa bhedo'nyavastuSu // 4 // tAmarasaH - tat kimatrArthe dhanalAbhaH ko'pi ? / . mAkandaH - sakhe ! kiM mamAnena prabhukaulInaprakAzanena ? tat kathaya kva prasthito'si ? / tAmarasaH - mallikayA citrAGgadAkAraNAya preSito'smi / mAkandaH - vana tahi, ahamapi gandhamUpikAyAH savidhamadhitiSThAmi / ( iti niSkrAntau / ) // viSkambhakaH // ( tataH pravizati citrAGgado mallikA ca, kapiJjala-devalaka-mAgadhikAprabhRtikazca parivAraH) For Personal & Private Use Only

Page #325
mallikAmakarandanATakam / 57 citrAGgadaH - ( mallakAmAlokya savinayam ) aGgaM zirISamRdu kAJcanakumbhazomAM muSNAtyayaM stanayugastabakAvalepaH / vAcaH sudhAmupahasanti jalodbhavAM tAM kenAsi puSpadhanuSo'pi na manmathAya ! // 5 // .( punaH sopAlambham ) priye ! vidagdhajanaprakANDaM tatrabhavatI bhvtii| tataH kathaM pAmarajanopalakSye'pi vizeSato bAhaM vyAmUDhA'si ? / kva cAmI vayaM vidyAdharAH ? kya cAyaM kirATa kITaH ? / apriyabhASitvaM prathamaM daurbhAgyakAraNam, kutastataH prativAndhavaM vipriyANi bhASitavatI ? / mallikA - ( salajjam ) 'devalaya ! [kahaya] ajjauttamsa kAraNaM / devalakaH - kumAra ! iyaM bhartRdArikA paJcazailadvIpopavane durAtmanA vaNikkITena kenApi mantra-tantravidhinA vyaamohitaa| kapiJjalaH - tatastataH ? / devalakaH - tataH prabhRti mAtaramavajAnAti, varayitAramasUyati, sakhAjanamavagaNayati, prasAdhanamahastayati, parijanamabhikrudhyati / :- citrAGgadaH - tatastataH / devalakaH - hyasnane dine ca bhagavatyA gandhamUSikayA kenApi karmaNA vyAmohapratyUhamapanIya svAsthyamAnItA satI mAtari varayitari sakhIjane prasAdhane parijane ca nirvyAja snihyati / citrAGgadaH - ( saharSam ) kapijala ! kena karmaNA bhagavatyA vayamAnRNyaM gamiSyAmaH ? / mallikA - ajjautta ! dhannA khu dANi ahayaM bhayavaIe pasAeNa / sahajaggirANa sahasovirANa sahaharisa-soyavaMtANa / nayaNANa va dhannANaM AjammamakIttimaM pimma // 6 // citrAGgadaH - priye priyaMvade ! 1 devalaka ! [kathata] Aryaputrasya kAraNam / 2 Aryaputra ! dhanyA khalu idAnIM ahaM bhagavatyAH prasAdena / sahajAgRtRRNAM sahasvapitRNAM sahaharSa-zokavatAm / nayanAnAmiva dhanyAnAM Ajanma akRtrimaM prema // 3 // For Personal & Private Use Only

Page #326
mahAkavizrIrAmacandraviracitaM samparkaparvaNi sudhAM vapuSi kSarantI satyaM sudhAMzukiraNaiH parikalpitA'si / marmANi marmarakaNairvirahe bhinatsi tenAsi vihnighaTitetyapi me vitarkaH // 7 // mAgadhikA - kumAra ! 'nikkAraNapimmagahilliyAo mahilAo jANa gehammi / tANa maNuANa maNuattaNe vi devattariddhIo // 8 // kapijalaH - mAgadhike ! atyalpamabhidadhAsi / mallikAyAM devatvamiti ladhvI maatraa| citrAGgadaH - ( saspRham ) mRde tasyai baddhaH karatalayugenAJjalirayaM __ yayA klRptA'si tvaM manasijavadhUTIpratikRtiH / sa vedhA durmedhAH khalu punaramArga kavigirAM vidhAya tvAM cakre na kila nijakAntAM sudati ! yaH // 9 // ( mallikA salajjamadhomukhI bhavati / ) citrAGgadaH- api ca candramukhi ! abhAgyadoSaH sa rasAtalasya na zeSakanyA bhavatI yadAsIt / ta(? tva)dvaktracandre'sati tatra sAndra tamo'nyathA kutra padaM labheta ? // 10 // mallikA - ( sAttvikabhAvAnabhinoya ) ajjautta ! vaNiyataNayA ahayaM aNarihA IdisANaM vinnANANaM / citrAGgadaH - ( sAkSepam ) mRgAkSi ! nAdyApi durbhASitebhyo viramasi ? yAtA kAmagavI divaM vyapahRtA kAdambarI dAnavai nItA sA'pi suraiH sudhA zritavatI lakSmIrmurAreruraH / itthaM svairavihArazAlini sutAvarga sutAkautukI bhUyastvAmajaniSTa viSTapadRzAM pIyUSamambhonidhiH // 11 // 1 niSkAraNapremanAthalA mahilA yeSAM gRhe / teSAM manujAnAM manujatve'pi devatvarddhayaH // 8 // 2 Aryaputra ! vaNiktanayA ahaM anarhA IdRzAnAM vijJAnAnAm / For Personal & Private Use Only

Page #327
mallikAmakarandanATakam / - ( mallikA'nyato'valokayati / ) citrAGgadaH - mRgAkSi ! kathaM dikSu cakSuSI nikSipasi ? madvaktramAlokaya / mallikA - 'ajjautta ! attaNo duccaridAI samatI na sakkemi tuma pikkhihuuN| citrAGgadaH - ( saromAJcam ) ayi ! jagati vadantyAM premagarbha bhavatyA dhruvamavagatalajjAH kokilA vyAharante / sati ca tava mukhendau niSkalaGke sadaiva pramadamayamagacchannabburAzijeDAtmA // 12 // mallikA - 'ajjautta ! khamesu sabbamavaraddhaM, avaraM tuha caraNikkasaraNA citrAGgadaH - ( saharSagarvam ) zatapatralAkSi ! adyAbhUvaM khacaragaNanApAtramadyAsmi dRSTaH / santuSTAbhyAM stimitamanasA vedhasA locanAbhyAm / devasyApi drahiNa-murajitpArvatIzastutAMheH kAmasyAdya dhruvamakaravaM stokamIAbhiSekam // 13 // pi ca kalakaNThIkaNThi ! . zAstre tvayi trijagato vijayaikazauNDe - vikhyAtadhAgni hatake masRNAvalokaH / mathanAti kiM na haravairamayaM manobhUralpIyaso'pi samaye saphalaH prayatnaH // 14 // (nepathye ) 'sAhu jaMpidaM kumAra ! tumae sAhu / mallikA - ( vilokya ) 'kathaM esA manoramA ? / (pravizya) manoramA - sAhu jaMpidaM kumAra ! tumae sAhu / ( mallikA prati ) bhaTTidArie ! bhayavaI tuma aadisdi| 1 Aryaputra ! AtmanaH duzcaritAni smarantA na zaknomi tvAM prekSitum / 2 Aryaputra ! kSamasva sarvamaparAddham, aparaM tava caraNaikazaraNA aham / .3 sAdhu jalpitaM kumAra ! tvayA sAdhu / 4 kathameSA manoramA 1 / ... 5 sAdhu jalpitaM kumAra ! tvayA sAdhu / bhartRdArike ! bhagavatI tvAM Adizati / For Personal & Private Use Only

Page #328
mahAkavizrIrAmacandraviracita mallikA - ( savinayam ) 'kimAdisadi bhayavaI ! / manoramA - samayavaseNaM savvo vi payatto tuha maNorahANurUvo saMvutto / tA aNuhavasu tumaM vareNa samaM kouakmmaaii|| citrAGgadaH - ( sAkSepam ) manorame ! bhagavatIprasAdeneti vaktavyam , na punaH samayavazena / mallikA-maNorame ! kahiM dANi bhayavaI aMbA ya ciTThadi ? / . manoramA - jattha tumaM jANAsi / citrAGgadaH-( sotprAsam) asti vaNigDimbhaste'bhyantaraH / devalakaH - kumAra ! aparAdhakSamaNAyAM kimucitaM marmodghATanam ? / citrAGgadaH - devalaka ! sAdhu zikSitA vayam / labhyamasmatto bhavatA kimapi pAritoSikam (punarmallikAM prati saviSAdam) rAdhAM gopabhavAmakAmayata tAM lakSmI ca yAdo'bhajat / kaMsAriH puruSottamaH sa bhagavAn loke tathApi zriye / zrIvidyAdharavaMzamauktikamaNiM tvAM vAJchato dveSTi naH preyAMste sa punarvaNik kathamaho ! nAnAvicAraM jagat ? // 15 // mallikA-'ajjautta ! jai tumaM vaNiyanAmagahaNaM karesi tA ahaM gamissaM / (iti gantumicchati) (nepathye) tiSTha bhatadArike ! mA gaaH| mallikA -'kahaM esa tAmaraso maM vAredi ? / ___ (pravizya) reNa samaM tAmarasaH - tiSTha, bhartRdArike ! mA gaaH| mallikA - kiM ti ? / 1 kimAdizati bhagavatI ? / ..2 samayAna sarvo'pi prayatnaH tava manorathAnurUpa: saMvRttaH / danubhava tvaM turmANi / . manorame kutra idA bhagavatI vA ca tiSThati / patra va jaanaasi| 5 Aryaputra ! yadi tvaM vaNinAmagrahaNaM karoSi tad ahaM gmissyaa| 6 kathaM eSa tAmarasaH mAM vArayati / 7 kimiti / For Personal & Private Use Only

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mallikAmakarandanATakam / tAmarasaH - bhagavatI gandhamUSikA devI candralekhA ca yuvyorityaadishti| ubhau - (savinayam) kim ? / tAmarasaH - asti dakSiNena siddhAyatanasya tamorAjI nAma kandarI / citrAGgadaH - tataH kim ? / tAmarasaH - bhagavadvAriSeNapAdapadmopasevI kAdambanAmA yakSAdhipatiH pratimArUpeNa tAmadhivasati, tatastatra yuvAbhyAmAgantavyam / citrAGgadaH -pratyAsIdati lagnasamayaH, kimAvayostatrAgamanamucitam ? / tAmarasaH - prathamaM tatra lagnam, anantaramatra / citrAGgadaH - (sAkSepam / ) tat kimAvayordviH pariNayanavidhiH ? / tAmarasaH - kumAra ! sandezaharo'haM nAsya paryanuyogasya pAtram, kimuta gandhamUSikA candralekhA ca / (citrAGgadaH mallikAmukhamavalokayati / ) devalakaH - kumAra ! vidyAdharANAmIdRzaH kulAcAraH / citrAGgadaH - kIdRzaH? devalakaH - prathamaM kanyakAyAH kAdambakaH pANiM gRhNAti / tataH pANiparvaNo'nantaraM vrH| citrAGgadaH - yadi kulAcArastarhi mudrito vicaarprcaarH| kRtaM kAlavila. mbanena / ete vayamAgacchAmaH / ( iti sarve parikrAmanti / ) tAmarasaH - kumAra ! tadidaM siddhAyatanam , seyaM dakSiNatastamorAjI / citrAGgadaH - ( sAzaGkam ) priye mallike ! kathamidAnI pramodAvasare vAma cakSuH sphurati ? / . tAmarasaH - andhakAraprAgbhAradurlakSyaviSamonnatapravezapradezA tamorAjI, tutaH sthapurAbhighAtenApi bhAvyam / * citrAdaH - yadhetAvAneva sAmpratamudarkaH, tarhi baddhAvadhAnaH pravekSyate / : tAmarasaH - itaH / .. : : (sarve madhyapravezaM nATayanti) citrAGgadaH - kathaM dIpajyotiSA'pi na tAdRzaH prakArane yAdRzena vispaSTA rUpavyaktirbhavati / tAmarasaH - kumAra ! iyaM bhagavatI gandhamUSikA, iyaM devI candralekhA, For Personal & Private Use Only

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dUra mahAkavizrIrAmacandraviracita iyaM maGgalakalazAdhyAsitA vivAhavedI, iyaM ca sammukhInA yakSAdhipateH pratimA, etau ca manoramA vaizramaNau / ( tataH pravizanti yathAnirdiSTAH sarve / ) gandhamUSikA - vatsa citrAGgada ! vatse mallike ! praNamatAM bhavantau bhagavantaM yakSAdhirAjam / ( ubhau sabahumAnaM praNamataH 1 ) ( manoramA smitvA mallikA mukhamavalokayati / ) mallikA - 'hiyaya ! samassasa samassasa / maNorahA vi de ittiyaM bhUmiM na saMpattA | vaizravaNaH - bhagavati ! ahamidAnIM yakSasyAnucaraH / manoramA - jai evaM tA bhaTTidAriyAe ahayaM / citrAGgadaH - (sahAsam ) bhagavati ! kimidAnIM mayA vidheyam ? | gandhamUSikA - kumAra ! tvayA kapiJjalena ca sAkSiNA bhAvyam / (punarvimRzya) tAmarasa ! vraja tvaM devalaka-mAgadhikAbhyAM saha sautalam / vidhehi kumAra vivAhocitAM sAmagrIm / ( iti tAmaraso devalaka-mAgadhikAbhyAM saha niSkrAntaH / ) (pravizya) duH - ( gandhamUSikAMprati ) bhagavati ! lagnasamaya idAnIm / samApyatAM kautukavidhiH, pratirudhyatAM kolAhalaH, avadhIyatAM jhallarIjhAtkAraH / gandhamUSikA - candralekhe ! vidhehi vadhU-varasya prokSaNAdikAM kriyAm / manorame ! upanaya dadhi-dUrvA 'kSatAdIni / ( ubhe kuruta: / ) gandhamUSikA - vaizravaNa ! paridhApaya sadRzAnyaMzukAni yakSAdhirAjam, dhAna madanakaDakaM dakSiNakalAcyAm / (vaizravaNaH sarvamAcarati / ) gandhamUSikA - kumAra ! candralekhe ! phalArthadAnapUrvakaM upanayatAM yakSAdhirAjAya mallikAm / citrAGgada : candralekhA - bhagavan ! pradattA mayA tubhyaM vatsA / tathA prasIda yathA yAvajjIvamavidhavA bhavati / - (praNamya) bhagavan ! pariNaya mallikAmetAm / 1 hRdaya ! samAzvasihi / manorathA api te iyatIM bhUmiM na samprAptAH / 2 yadi evaM tad bhartRdArikAyA aham / For Personal & Private Use Only

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mallikAmakarandanATakam / (nepathye) eSa idAnIM lgnsmyH| gandhamUSikA - vaizravaNa ! praguNaya yakSAdhirAjasya dakSiNaM karam / (candralekhAM prati) tvaM punarmallikAyAH / (ubhau tathA kurutH|) (nepathye jhllriijhaatkaarH|) puNyAhaM puNyAham (-ityuccArayati / ) (citrAGgada-candralekhe vadhU-varasya pANo yojayataH / manoramA maGgalAni gAyati / ) (pravizya ) devalakaH - (gandhamUSikAM prati) bhagavati ! citrAGgadalagnasamaya idAnIm / tataH pANimocanAmAdhAya tvaritataramAgacchata yUyam-iti mauhartikAH shNsnti| gandhamUSikA - ( sasambhramaM citrAGgadaM prati) utkSipya yakSarAjaM mallikayA saha pradakSiNIkArayata bhagavantamAzuzukSaNim / citrAGgadaH - (tathA kRtvA) bhagavati ! yakSarAjasya manuSyazarIranirvizeSaH shriirsprshH| . gandhamUSikA - kumAra ! svargabhUmimRttikAbhirdevanirmiteyaM pratimA / tataH sambhAvyate sparzasaubhAgyam ! (punazcandralekhAM prati) prayaccha yakSarAjAya pANivimocanArtha kimapi / candralekhA - (praNamya) paramezvara ! vimuJca vatsAyAH pANim / dAsyAmi tubhyaM suvarNasahasrAbharaNam / yakSaH - (sAkSepam) kimidamakulInocitaM vyAharasi ? kimucitaM sadharmacAriNyA vimocanam ? / sarve - (sasambhramaM) kathamayaM sAkSAd yakSarAi manuSyavAcA vadati ! / candralekhA - (dIpaM sannidhApya) kathameSa makarandaH ? na kAdambaH ? / bhagavati ! kimidam ? / gandhamUSikA - vaizravaNa ! kimidam ? / vaizravaNaH - bhagavati ! nAhamapyavagacchAmi / citrAGgadaH - (viSAdam) kapijala ! kimidamasmAkaM brIDAkaraM karma ? / kapijalaH - kumAra ! indrajAlamiva dRzyate / candralekhA - (vaizravaNaM prati) jAtaM yad bhAvyam, kiM mAM pratArayasi ? / abhayaM te, kathaya paramArtham / For Personal & Private Use Only

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64 mahAkavizrIrAmacandraviracita gandhamUSikA - sArthavAha ! mA bhaiSIH / akutobhayo bhUtvA prathaya yathAvasthitAM kathAm / vaizravaNaH - ahamanena makarandena pakSibhAvanarakAduddhatya bADhamupakRtaH / matpItyA ca manorama / bhagAtI prasAditA / bhagavatyA ca vivAhasUtraNAmupadizya sthApanAvyAjena makarando'yaM mhymupniitH| mayA ca kAdambapatimAmapanIya makarando nivezitaH / ataH paraM yadabhUt tad bhavatAmapi pratyakSam / tadatra karmaNi bhagavatI nAparAdhyati, na ca manoramA, vaizravaNa eva kevalam / citrAGgadaH - mahApuruSakRtajJacUDAmaNerbhavato'pi ko'parAdhaH / / gandhamRSikA - sAdhu kumAra ! sAdhu / mahatAmayameva vAcAM vikramaH / yathA bhAvi purA vastu tathA sarvasya vRttayaH / ityavetya mahAtmAno nApakAriSu roSiNaH // 16 // (punazcandralekhAM prati) vAtyAbhirvA prajAbhirvA prabhAbhirvA kharatviSaH / bhavedyathA tathA grISme sarasaH zoSitAM bhramaH // 17 // yauvane sarvatrApi duhitaro mAturanAyattAH / tatazcitrAGgade makarande vA jAmAtari kasne vizeSaH / guNagotrAdhikyabhASaNaM punaranucitam / puNye guNazca gotraM ca na puNyaM gunngotryoH| tadvicArastataH puMsi puNyazAlini matsaraH // 18 // mallikAsaMbhogabhAgyaM makarandasya na citrAGgadasya / tataH kRtaM viSAdena / candralekhA - bhagavatIsUtrite karmaNi ko vipaadH| . gandhamRSikA - (makarandaM prati) ki te bhUyaH priyamupakaromi / makarandaH - ataHparamapi priyamasti ? / tathApi bhagavatIprasAdAnAM pryaaptkaamH| gandhamUSikA - (saharSam ) jinapatipadaprasAdAnna(nnu) raamcndraaNshukunddlvishdaa-| mAmAdya yazolakSmI parAM svatantrAM ciraM bhUyAH // 19 // (iti niSkrAntAH sarve) // paSTho'GkaH / / // samAptamidaM mallikAmakarandAvidhAnaM nAma nATakam // kRtiriyaM zrIhemacandrAcAryacaraNasuzrUSAbhiratasya pravandhazatakartuH zrIrAmacandrasya / For Personal & Private Use Only

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taraMgalolA 269 1081.1. pami 1084.2. tAgAu 1085.1. pucchiu 1088.2. vivarIravivaTTiyAu 1091.2. eyaMsei 1092.1. paNUriyaM 1095.2. gacchAmo 1.95.1. sacilaya 1097.1. NaM 11.1.2. piMDayA 1102.1. paNUra; 2 vAhiyAu vi; kAtI 1105.2. jIyavatha 1106.1. naTTabhayAcca; tatta 1108.2. kaDiessa 1109.1. kulamANusaNUNagaM 1114.2. davakulaMmi 1116.2. mohaNadharaM ca sIsAdhara 1117.1. sassatIe loyAma 1118.2. deg kaNisacci; cittami 1119.2. sidhavakula 1120.2. taDavaDara 1121.1. taruNi tti; malajiuNa; 2 aTThasa 1124.1. bhAuya 1125.1. amvo satva (1) mita 1126.2. dAhiNa pettugA 1127.2. me kahiu u 11291. ya ajjaputto 1129.2. vavAhi 1131 1. puvbajII 1132.2. sarasaM 1135.1. pANAsaga pesitu 2. puttoH pavittI 1136.2. paccantAMsayatI 1137.1. niuNa iutau tahi niri. kkhiNa 1139.2. sadiTThAviTThA nisAmatI 1140.1. ya eNa 2. mihatti 1141.2. suNaNAvatthaM 114.2. sayavaNA 1148.1. taM taduttha; vaMbhatthalaNNaaira gayA 2. niccive ya lamvAviyA 1149.1. gosAlayantahiM tivi 1150.1. nita (bha)Na; mihaMta 2. jamiyA 1151.1. muhalA 1152.1. pajjattA 2. parivAriyaM .. 1155.1. puMDa(? ddha)kacUDAmaNI vieNi puvaM 1157.1. jeyaNasamAlAhaNAhi 1159.1. sahiNa 1160.1. ucchAyaNaM; . 2. paDikIyasAsahi 1161.1. vAsiUNa 1163.1. kahAvaNaga 11661. maharahi 2. AsantAe 1171.2. vAhIo 1172.1. rAyamajhaMmi 1173.2. nIhammiyA vAhiM 1174.1. ThaviyaNu, sArahINaM 1176.1. uMcariyola 1177.2. pAhaya 1180.1. te soyaAlasihaM 2. gAmasAnivesiyaM 1181.. rakkhasAgavvaraMsahassa 1182.2. sAhaTa 1184.1. vaNoH 2. iha icchAe 1187.1. piyasayA; kulaparassavANaMtI For Personal & Private Use Only

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270 taraMgalolA 11891. naerIyamaNuNakaraMmi; aMtivAsassa 1190.2. bhavvajaNo 1191.2. sure 1194.2. bhUmIue / piuhara 1195.1. vicaraya 2. katthaDataM 1196.1. niggA liya 2. puNkA 1197.1. vandaNamolAyA 1198.1. vannava 1199.1. paDikyakammA 1200.1. sahaNa ; samaNugacche1202.2. mamaMnei 1203.1. daTuM ja 12.4.1. pavesinikakhamaNa 1205.1. puNNAga; nimmittA 1207.1. sAmaMti 1209.2. avayAseviyaH pammudeg 1213.1. bite 1214.2. bhajjA ma 1220.2. suNNamaNNoraha; samuttiNNi 1221 1. sajebhiyA 1225.2. ahipasaNAha 1227.2. esaMvaggo pasu tatthamha 1228.1. dhAie 2. layAujjA 1129.1. niGgAreNu 1235.1. domi 1239.1 sAra 1240.1. AeseUNaM 2. suMtuSbhaM; dANe 1243.2. suyaMsuvaNaya 2. puccayANaMdA 1244.2. diNNamha 1249.2. taMcayanAyamvilaiTThasaya 1250.2. vaTTamANaNI; ne 1251.1. jaei 1252.1. avaTTiya 1256.1. paccAgaya 1259.1. aNuvisantIe va hiyayAe 2. parAetatI 1261.2. vyavahe 1262.1. Dhajjihijja 1267.2. jo Na hohiyassaMya 1268.1. puva bha te 2. vicchAyeNa 1271.1. pamadvaM ca; sA mayA 2. tujha thiucagaM ca 1274.2. tuI 1277.1. nivvattieva mevva 2. savaso vva . 1279.5. kaI 2. ANijja bhavAbhiyA 1283.1. niyau gahavaIdharamiNamo 1284.1. kaTTeNa 1289.1. sasiddha 2. vararAya 1291.2. kaliniraMtara, 1292.2. nADayA 1293.2. egaMtarai sattA 1295.2. saMvAo 13.1.1. kosagdhA 1302.2. paccaMai 1305.1. silocaDhe 2. haihAmuho paktiM 1307.2. jaM na buttanti 1308.2. aparigiyarattarayaNAM nihica 1313.2. kIti 1314.1. yAmokkhaNa 1317 2. zo savaNarasAyaNamaNohara bhA samaNo 1321.1. davadave 1324.2. guNo ya vvo 1327.1. jo caTTai For Personal & Private Use Only

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taraMgalolA 1327.1. neyaNa 1329.1. soyai tIdeI 1330.1. rasamAmI ya 2. vuddhiyerahiM 1331.2. pauge pavutte 1332.1. ratto baI 1333.1. vajjhantI vahupareNa 1336.2. AgammA 1338.1. maMgulo; pamAo 1342.2. na moyevvo 1356.2. Navakamma 1358.2. ubabhaTTho 1360.1. baccai bha ito 2. makkho 1361.1. vaha 1363.2. vabhapadaloga thUmiya tti viyattI ___ya nAmAi 1365.2. teNa tA lippai 1368.2. aNusUsaTTi tti 1369.2. jetAhaNNe 1371.2. sumiNo 1372.1. jaNavayasAmaMto 2. kulo 1373.1. garohaaggassa 1374.2. vAhakkaDi 1275.1. sarasamaMThayasaruddhi (Thi?), 2. va vaIu 1376.1. pAyariya. 1387.1. jAya thAma 1388.1. suMThaya puTTo - 1394.2. arANasu 1397.2. tutto 1398.2. ca 1406.2. vaiyare 1411.2. saNauNa 1415.1. ANI 1416... deg vayAesassa 1417.2. cApaNa sa0 1418.1. NaINa 14 19.1. guNasassavisuu 1423.1. tastha pAraMgaNa deg 1424.2. lehAhI uvaNNasikkhiyA 1128.1. akkhayavasaMvecche 0 14301. dosesitti; kudaDujjiNi 1431.1. mayamaNa 1433.1. parilucArAhi 1436.2. voga 14372. viNAsayaMgo 1443.2. ca amuca deg 1451.2. vidatAM tarANasihuNa 1452.2. mahApattA 1454.1. vaNaguNa . 2. sA rakkhete sA palleNa 1455.2. roiya 1458.2. eyavaMcaM jamULa 1460.2. puliNatalabatIetIAsiNi 1461.2. koyaTTavayaMsaNaeNa kaDaNaM bhaMDaNamo 1465.1. viSNau 1466.1. dUri ya 14712. guNommiya 1174.1. nikiti 1475.2 vaMdhaNaM 1476.1. khaNDe 1477.1. ecaMvau 1483.1. puNa 1487.2. uvayapuSkovayAphalo . 1493.2. maNANa 1495.2: sUpA 1504.1. paMcediyatayaH; suhaniUsaNa' 2. ajjhaippa 1506.2. sassusaMtu 1507.2. tumbhasirIe tariu For Personal & Private Use Only

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272 taraMgalolA 1508.2. dukakha khu sesaNassa, tu(1)guNAM 1509.1. naNa 2. vaMdu 1510.1. setazcemi 1511.2. sayaNa. 1512.2. vijji(2)yami 1519.2. gaNaNavamA 1521.2. vvagga (1) taM 1526.2. parabhave 1532.1. matimajjaI 2. jIvata 1533.2. naka 1535.1. jIvi 1535.1. mavvA 1541.1. bhaNaha 1543.1. U 1544.1. vavaNNAsaya ne 1548.2. maMDala 1549.2. tavacaraNakareNa viggha 1550.1. kaluNamuvasagga; tiu agaNato 1553.2. sogati nei 1556.2. teNa pattA 1559.1. vaiya 2. Abhokaecchamavari 1560.1.mevAra vaddha, mI vAra naTTha 2. sanneNa 1562.1. paMratthA 1563.1. bhata 1564.2. gahevIyA 1568.1. vvuTTaviya 1569.1. keNa mi 1575.2. taMtuteNa 1576.1. sodiya . 1578.1. havayatI 1580.1. piuro, putto 1581.1. samArUDho gao 1582.1. nikaMtAro ya / 1593.2. UraMtu, jaNo 1599.2. na nayari; deg maIsu. 1600.2. ghattha 1607 1. savagmA 1689.1. vA(ra ?)NijaNo 1611.1. sissI 1613.1. to jIe viNayabAro AvAro 1614.1. pavittiNI 1616.1. susamIe AsaTThI . 1619.1. sarisavamuM 1620.2. sattaI 1624.2. viharisU 1626.2. pacAraNae 1627.1. mae mahaM 1632 2. kAhasu 1625.1. jAyamaTTA 1639.1. paviNNiya; 2. jiNihesu 1640.1. hAIya; bhaTranAmo For Personal & Private Use Only

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madrezvarana taraMgavaI-kahA ane saMkhitta-taraMgavaI-kahA pazyanI samAna gAthAonI tAlikA bha.ta. bha.ta. sa.ta. bha.ta. 31 sata. 20, 31kha 22, 23kha 24-25 28ka; 30ka 36, 36ka sa.ta. 135 137 142 143 35 :. . . . 144 145 37 38 57ka, 60 62ka, 64 147, 148kha 151 152 - 12. 67 13 68 1469 15ka 70ka 157, 159 162 163 204 205ka, 212kha 213 225ka, 226ka 228 229 130ka, 232ka 251 253 264 267 268 269 270, 271ka ra7ra 275 279 286 287 292 293kha, 295kha 300ka, 301ka 17. 75ka, 78ka 1880 50 : 20ka . 95ka 21 102 22 103ka, 116ka 118ka, 119kha 122kha, 123 24 124 127 36 128 27 130 132 29ka 133ka "30 134 167 168 51169 52-56 -- 57 170 58 11 59 172 60-61 -- 62 173 174 175 178 25 315 316 329 336 338 For Personal & Private Use Only

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274 taraMgalolA bha.ta. sata. 338 339 bha.ta. 165 166 167 168 sa.ta. 539. . 540 311 361 110 342 347 103 348 104 350 105 353 106 354 107 -- 108 360 109 363ka, 364kha 111 365 112 367 113 368 114 369 115 370 116 371 117ka 372ka 118ka 381ka 118kha 391ka 119 392 12. 121 394 122 398, 399ka 123 401 bha.ta. saMta. 131 412 122 413 134 135 419 136 420 137 421 138ka 422ka, 423ka 138kha 128ka 139ka 429 139kha 438kha 140 439 141kha 458ka 142 451,452kha 143ka 453ka 144 457 145 466ka, 467 146 468, 483ka 147 148kha 490kha 149 492 150 498ka, 499kha, 500 151 505-507 152 509 (1) 153 510, 511ka 154 511kha, 512ka 155 521 156 522 157 523ka, 525ka 158 526, 527ka 159527kha, 528 529ka 160-161 - 162kha 533kha 163 534kha, 536kha 164 37ka, 538 576kha, 577kha' 578 173 579 174 580, 582ka 175 584 176 585ka, 586kha 177 588ka, 59:kha 178 59, 179 / 592 180 593 181 598 182600ka, 6.2kha . 183603 184604, 605ka 185605kha, 606 186 608, 609ka 187614 188616 189 61, 622kha 19. 623 191628 192 632kha, 633kha, 634kha 193kha 637ka / 194ka 639 195 642, 643ka 643kha, 644 645 198646 199 647 125 126 403, 404kha 404ka, 405kha 406, 407ka 407kha, 408 128 129 130 409 410ka, 411 For Personal & Private Use Only

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275 taraMgalolA bha.ta. saM.ta. 200kha 651kha 20.1 .653ka, 654ka, 202ka 657 203ka 749kha 204kha-205 789-790 206ka 795 207 -- 208 807 209 812 283 210 11 . 284 E EEEEEEEEEEEEEEEEEEX . 814 211 212 817 818 214 bha.ta. saM.ta. 235 861 236 . 862 237 863ka, 864kha 238 865 239 867 240kha 892 241 896ka, 900ka 242 905, 906kha 244 935 245 936 246 938 258kha 985 251 989 252 -- 253 990 254 991-992 255 993 256 994, 996kha 257 999 258 1001 2.9 1003,1004kha 260 1006 262 1008 263 1009 264 1010 265 1012ka, 1019 266 1020 267 1025, 1030ka 1031kha 268kha 1039kha 269 1010ka, 1041 270 1142 271 9046 272 1047 273 1053 215 819 216. 824 217825 218 830 19836 220837 bha.ta. saMta. 274 1054 275 - 1055ka 276ka 1059ka 277 1067 278 1068 1069-1071 280 1072 281 1073ka, 1077 282 1078 1107 1108 285 1109, 1113 286 1114 287 1117kha, 1118kha 288 1119, 1120 289 1121 29. 1122 291 1123 292ka 1124ka 2.3 1125 294 1127 295 1129 296 113. 297 1131 298 1132-1133 299 1134 300 1135 301 1136 302. 1137 303 1138 1139ka, 1240ka 1241kha 1142 306 1143-1145 307 1146, 1147, 1150ka 222 223 224 225 226 227 228 229 2.0 231 232 839 .841 842 855-846 847 848 849 850. 852 .854ka, 857ka 858 859 233 For Personal & Private Use Only

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276 taraMgalolA 402 bha ta. saM.ta. bha.ta. saM.ta. 308 1151, 1152ka 347 1305 358ka 1308ka, 1316kha 309 1152kha, 1153kha, 349 1369-136. 1154kha 350 1372, 1373kha 310 1154ka, 1155kha 311 1156 351 1379, 1388kha 352 -- 312 1158kha, 1159 353 138 313 1161kha, 1162 35. 314 1163 355 1386 356 1387 316 1176kha, 1178ka 357 1388 358-359 1397-1398 317 1179kha 360 1399 . 318 1180 361 1400 319 1182ka, 1183kha 1403, 1404kha 320 1184 363 1905, 1406ka 321 1185 1407, 1408ka . 365 1409 323 1221 366 1410 324 1222 367 141 368 1223-1225 1414 325 326 1227kha, 1228ka 369 1415 376kha 1430kha 327 1229ka, 1230 377 1432 328 1231 378 1438 . 329 1236 379 1440ka, 1442kha 330 1240 380 1447 331 1244ka, 1245kha 1448 382 1247 1950 332 333 1248 1451 1249 384 1452 335 1250 1453 1454 336 1251, 1252ka, 387 1455ka; 1456ka, 1254 1457 337 1255 388 1469kha, 1471ka, 338 1259kha, 1260ka 1472ka 339kha 1275kha 389 1474kha, 1479ka 3.0 1279 390 1183ka, 1485ka, 341 1281-1282 1492kha 342-346 -- 391 1495 bha.ta. saM.ta. 392 1497 393 1501kha, 1500 - 1512kha 394 15.3 395 1505, 1506kha . 396 1508, 1510ka. 397ka 1516-1518 398 1521ka, 1522ka 399 1523 1525ka, 1527ka 1527kha, 1529kha, 1530 1539ka, 1540, 1541 403 1542 : 404 405 1544ka, 1551ka 406 1552 107 1553ka, 1556 . 408 1564 409 1565 410 1567, 1568ka 11 1568kha, 1569 412 1570, 1571kha 413. 1574 414 1575 . 415 1576 416 1603 417 1607 418-419 1610kha, 1611 1612, 1621, 1622 420 1623 421 1624 422 1628ka 1633kha 423 1638 424 381 385 - For Personal & Private Use Only

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anulekha taraMgavatIkAra pAdaliptAcArya jena paraMparAmAM saMgRhIta pAdaliptAcAryanA daMtakathApradhAna caritramAM temanAM janma, dIkSA, sAma, vihAra ane pravRtti vize je mAhitI maLe che tene sAra nIce pramANe che : vairoTAdevInA kahevAthI kesalApurInA zrAvaka phala zreSThInI niHsaMtAna patnI pratimAo nAgahastImUrinA caraNodakanuM pAna karyuM, ane tene uttarottara je daza putra thayA, temAMnA sauthI pahelA atyaMta pratibhAzALI nAgendrane teNe sUrine arpita karI dIdhA. asAdhAraNa buddhi ane smRtine kAraNe te bALavayamAM ja vyAkaraNa, sAhitya, nyAya vagera zAstromAM tathA jaina Agama-sAhityamAM pAraMgata thaI gayo. eka vAra gurunI AjJAthI te vahoravA gayo, ane kAMI vahorIne pAcho AvatAM gurue tene iyapathikI "AyaNa" (= AloyanA) karavAnuM kahyuM, eTale teNe 'AlokanA' (= avalokana) evo artha ghaTAvIne nIcenA arthanI gAthA kahI : ratumaDI AMkho ane kusumakaLI samI tapaMktivALI navavadhUe navA cokhAnI, khaTAzayukta, gAMTha paDayA vinAnI kAMjI zakorA vatI mane ApI." . A sAMbhaLIne mue kahyuM, "aho! A cele to zRMgArarUpI agnithI "jina" (=pradIpta) che." A sAMbhaLIne cele bolyo. "bhagavAna eka kAne vadhArI devAnI kRpA karI eTale ke 'qfsTarane badale mane jhira nAma Apo" ), gae tenI buddhicaturAIthI prabhAvita thaIne tene auSadhiothI pAlepa karIne AkAzamArge javAnI AkAzagAminI vidyA ApI. tyArathI te pAdalipta kahevAyA. te dasa varasanA thayA eTale saMdhanI anumatithI gurue tene pitAne pade AcArya tarIke sthApyA. pachI tIrthayAtrA karavA te mathurA gayA ane tyAMthI te pATaliputra gayA. tyAMnA muDa rAjAne aneka keyaDA ukelI ApIne temaNe prabhAvita karyo jevA ke dorAnA daDAmAM gupta rahelo dorAno cheDo zodhI kADhavo, ekasarakhI goLAI vALA daMDanAM mULa ane aMta zodhI kADhavAM, dAbaDAnA DhAMkaNane gupta sAMdhe zodhI kADho vagere. vaLI musaMDarAjAnI asAdhya zirovedanA sUrie potAnA ghUMTaNa para traNa vAra AMgaLI pheravIne maMtrabaLe maTADI. A rIte pATaliputranA rAjAne prabhAvita karIne pAdaliptAcArya pArzvanAthane vaMdana karavA mathurA gayA. tyAMthI teo lATadezanA ekArapuramAM gayA. 1. A mATeno mukhya AdhAra prabhAcaMdrAcArya kRta rAmAvarita (racanAvarSa I.. 128; saMpAdaka muni jinavijaya, 1940) che. A uparAMta bhadrezvarakRta vahAvahI, rAjarokharaphata varSoza, purAtanagvaMdhanaMda vageremAM paNa ochAvatA vistAra ane keTalIka vIgataphera sAthe pAdaliptanuM caritra maLe che. nirvANahikkAnI bhUmikAmAM paNa uparyuMkata AdhAremAMthI thoDAkane upayogamAM laIne me.bha. jhaverIe aMgrejImAM caritra ApeluM che, For Personal & Private Use Only

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278 taraMgalolA : bAlasvabhAvane kAraNe, upAzrayanI najIka, bIjA bALaka sAthe te ramatA hatA tyAre darathI darzanArthe AvelA zrAvakoe temane celA mAnIne pUchayuM, "pAdaliptAcArya kayAM che?' temane sthAna cIpIne pote gupta rIte gurune Asane AvIne besI gayA. bALakane arthagaMbhIra dharma dezanA karatA joIne zrAvako prabhAvita thayA. tevI ja rIte vAda karavA AvelA paradhamIene cAturyathI mahAta karyA, ane "agni caMdanarasanA jevo zItaLa lAge kharo ? evA temanA praznano "zuddha cAritravALAne jyAre khoTA ALane kAraNe apayaza thAya tyAre tene e du:khamAM agni paNa caMdanalepa same zItaLa lAge" evo camatkArika uttara Apo. te pachI saMdhanI vinaMtIthI zatruMjayanI yAtrA karI tyAMthI pAdalipta kaNarAjAnA mAnyakheTa nagaramAM gayA. pote banAvelI pAdaliptI nAmaka sAMketika bhASAthI kRSNarAjAne prabhAvita karIne tyAMthI teo bhUgukaccha gayA, ane aMtarikSamAM tejasvI AkRtirUpe darzana daIne tyAMnA balamitra rAjAne tathA lokone prabhAvita karyA. tIrthayAtrA karatAM pAdalipta eka vAra saurASTranI kAnagarImAM AvI pahoMcyA. tyAM raheto siddha nAgArjuna temanI siddhiothI prabhAvita thaIne temane ziSya banyA. pAdalipta nitya AkAzamAge tIrthayAtrA karavA jatA ane eka muhUrtamAM pAchA pharatA. temanAM caraNa Ine nAgAja ne je auSadhionA pAdalepathI pAdalipta AkAzagamana karI zakatA hatA. temAMnI 107 auSadhio suMdhI-cAkhIne oLakhI kADhI. te aiASadhione paga nIce lepa. lagADIne nAgAjate AkAzamAM UDavA kudako mAryo, paraMtu te beya para patha ane paga bhAMgI gayA. tenA prajJAbaLathI prasanna thaIne pAdalite tene khUTatuM 108muM drazya batAvyuM. nAgArjunane AkAzagAminI vidyA siddha thaI. kRtajJabhAve teNe zatruMjaya parvatanI taLeTImAM gurune nAme pAdaliptanagara vasAvyuM, tathA tyAM mahAvIra vagere tIrthakaronI ane pAdaliptAcAryanI mUrtivALuM devAlaya banAvyuM. vaLI raivataka parvata upara neminAthanA caritrane pragaTa karatAM vividha sthAnaka paNa teNe racyAM. pratiSThAnapuranA rAjA sAtavAhananI rAjasabhAmAM cAra zAstrasaMkSepakAra kavioe ekabe zabdomAM ja kAI samagra zAstrano sAra vyakta karI batAvIne rAjakRpA prApta karI. paNa bhagavatI gaNikAe pAdaliptasUrinI tulanAmAM sanI vidvattA nIcI hovAnuM kahyuM. AthI sAtavAhane pAdaliptane nimaMDyo, AvI pahoMcela acAya ne bRhaspati nAmanA vidvAne koThA sudhI dhI bhareluM pAtra mokalAvIne ema sUcavyuM ke ahIM koI navA vidvAnane mATe saheja paNa avakAza nathI; paraMtu pAdalite e ghInA pAtramAM seya mUkI batAvIne pratyuttara vALyo. te pachI tyAM rahIne temaNe jyAre potAnI navI racelI 'tara galelA' kathA sAtavAhananI sabhA samakSa prastuta karI, tyAre adekhAIthI prerAIne pAMcAla kavie evo AkSepa karyo ke 'taraMga' maulika kathA nathI, paNa mArI kRtiomAMthI sva85 artha erI laIne bALako ane ane rIjhavavA mATe batAvelI eka thAgaDathIgaDa kaMthAmAtra che. AthI pAdaliptAcArye pote mRtyu pAmyA hovAnI kapaTayukti racI. temanI zabavAhinI pAMcAla kavinI bhavana pAsethI nIkaLI tyAre pazcAttApa karate te lAgaNIvaza thaIne belI UDyo, "jenA mukhanijharamAMthI taraMgalolA nadI vahI te pAdaliptane harI janAra yamarAjanuM mastaka phaTI kema na gayuM ?' ane tarata ja pAdalita For Personal & Private Use Only

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taragalAlA 27: 'pAMcAlanA satyavacane huM punarjIvita thayA' kahetAM UThayA. sautA nidvApAtra banela pAMcAla kavine pAdalipte snehAdarathI vadhAvye . te pachI nirvANakalikA', 'sAmAcArI', 'praznaprakAza' vagere graMtheAnI temaNe racanA karI. aMte nAgArjunanI sAthe zatruMjaya para jaIne zukla dhyAnamAM citta ekAgra karI temaNe deha taye|. pAptisUrinA A paraMparAgata caritramAM dekhItAM ja vividha tattvenI seLabheLa thayelI che : (1) maMtrasiddhi, prAbhUtAnuM jJAna, AkAzagamananuM sAmarthya, zire vedanA maTADavAnI maMtrazakti vagere, (2) siddha nagArjunanuM gurutva, (3) sAMketika lipinuM nirmANu, (4) buddhicaturAInA prasaMge, (5) 'taraMgaleAlA' kathAno tathA keTalIka mAMtrika ane dhArmikakRtienI racanA, ane (6) vividha dezanA rAjavIe para prabhAva--eTalA A caritranA mukhya azA che. pratiSThAnanA sAtavAhana rAjAneA samaya IsavI pahelI zatAbdI lagabhaganA ane mAnyakheMTanA rASTrakUTa rAjA kRSNa (dvitIya )ne| samaya I.sa. 878 thI 914 sudhInA hAIne pAdalipta e tenA samakAlIna na heAI zake. have, anuyeAgArasUtra', jinabhadragaNituM 'vizeSAvazyakabhASya' haribhadrasUrinI 'AvazyakavRtti', udyotanasUrinI 'kuvalayamAlA' ane zIlAMkanuM caupannamahApurisarcariya' e sau 'taraMgavatI' kathAne, kathAkAra pAdaliptane athavA te| e baMnene ullekha karatA heAIne tara`gavatIkAra pAdalipta IsavI sananI ArbhanI zatAbdIomAM thayA heAvAnuM svIkAravuM joIe. teA, e paNa spaSTa che ke bhatrazAstranuM mahattva ane tenA prabhAvanI vyApakatAneA samaya lakSamAM letAM, tathA 'nirvANukalikA'nAM viSaya, zailI ane bhASAprayeAgAnI lAkSaNikatAo gaNatarImAM letAM, 'nirvANukalikA'kAra pAdaliptane samaya eTale vahele mUkavAnuM zakaya nathI. emane rASTrakUTakAlIna ( navamI zatAbdI lagabhaga thayelA ) mAnavA mApya che. TUMkamAM bhinna bhinna samaye thaI gayelA taraMgavatIkAra ane nirvANukalikAkAra evA e pAdaliptAcArya mAnavAnuM anivAyaeN jaNAya che. sakhitta-tara gaIkahA 'saMkhitta tara'gavaI-kA' (= 'sa.tara'.')mAM pAdalipta kAsaladezanA zramaNu hatA, eTale ja mAtra nirdeza che. A sivAya sAtavAhana rAjA sAthenA saMbadha vize ke khIjI ke I aMgata khAmata vize temAM kazuM ja kahyuM nathI. hAla sAtavAhana prAkRta sAhityane eka uttama kavi ane prabaLa puraskartA hovAthI ane itihAsa temaja daMtakathAmAM atyaMta prasiddha eve rAjavI hAvAthI jaina paraMparA eka uttama prAkRta kathAnA sarjaka pAdaliptAcAryane sAtavAhananI sAthe sAMkaLI de (temAM kazI aitihAsikatA na hoya teApaNu) e samajAya tevu che. chatAM ApaNe e bAbatanI paNa taidha levI paDaze ke 'taraMgavatI'tI keTalIka lAkSaNuikuMtAe tene IsavI sananI AraMbhanI zatAbdInI racatA gaNavAne ApaNane prere che. prathama teA ApaNe satara....' mULa kRtine keTalA pramANamAM vAdAra che te muddo vicArIe, sa MkSepakAre spaSTa kahyu che ke teNe pAdaliptanI mULa gAthAomAMthI peAtAnI dRSTie gAthAo vINI laIne te kathAne sakSipta karI che. mAtra temAMthI keTaleka sthaLethI dezya zabdo gALI kADhavA che. (saM.tara. gA. 8). AneA atha e thayA ke 'saM. taraM'mAM je gAthAo ApelI che te ghaNu kharuM' te zabdaza: mULa 'tara'gavatI'nI gAthAme ja che. lAMbAM For Personal & Private Use Only

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taraMgalelA vaNane vALI gAthAo cheDI daIne saLaMga kathAsUtra prastuta karatI gAthAo saMkSepakAre yathAtatha jALavI rAkhI che. eTale "saM. taraM.'nI ghaNIkharI gAthAone ApaNe pAdaliptanI racanA tarIke laI zakIe. A vastune asaMdigdha samarthana e hakIkatathI thAya che ke bhadrezvare "kahAvalImAM 5 daliptanI taraMgavatI'no je 425 gAthA jeTale saMkSepa Apela che tenI Azare 255 gAthAo (eTale ke 60 TakA) "saM. tara.'nI gAthAo sAthe zabadazaH sAmya dharAve che.. ane "bha, tara.'nI bAkInI ghaNIkharI gAthAo paNa "saM. taraM.'mAM AMzika sAmya sAthe maLe che. aneka sthaLe pAMcathI sAta gAthAonA guNa baMne saMkSepamAM tenA te ja che. bhadrezvara "saM. tara."thI svataMtrapaNe ja saMkSepa karela che te hakIkata e rIte sthApita thAya che ke "sa.. tara'nI tulanAmAM "bha. tara'.' cothA bhAga jeTalI hovA chatAM temAM keTalAka kathAMza e maLe che je "saM. taraM.'mAM nathI, ane viSaya, saMdarbha vagere jotAM e aMza bhadrezvare karele umero nahIM, paraMtu mULa kRtimAMthI ja lIdhela hovAnuM darzAvI zakAya tema che. AthI, saM. taraM.' ane "bha. ta.' vacce jeTalI gAthAo samAna che (eTale ke becAra gAthAo joDIne karelA thoDAka saMkSepa bAda karatAM bAkInI "bha. tara'nI badhI gAthAo) te asaMdigdha paNe pAdalipta nI ja che, ane te uparAMta "saM. tara.'nI bAkInI paNa moTA bhAganI gAthAone pAdalipta nI racanA gaNavAmAM kaze deSa jaNAtuM nathI. navamI zatAbdInA svayaMbhUdevanA "svayaMbhU chaMdamAM (pUrvabAga, 5,4) pAdaliptanA nAma nIce je gAthA TAMkI che, te 'saM. taraM.'mAM 54 mI gAthA tarIke (thoDAka pAThaphera sAthe) maLe che. A hakIkata paNa "saM. taraM.'nI prAmANikatAne samarthita kare che. taraMgavatIkathAnI prAcInatA saM. tara." dvArA pratIta thatAM mULa 'taraMgavatIkathA'nAM sAmAnya sAhityika valaNa, bhASAprayege ane zailIgata lakSaNo parathI paNa 'taraMgavatI' eka prAcIna kRti hovAnI dRDha chApa paDe che. ghaTanAo, pAtrAlekhana ane vananI bAbatamAM "taraMgavatI'mAM samakAlIna jIvananuM anusaraNa karavAnuM je prabaLa vAstavalakSI valaNa ApaNe joIe chIe te prAcIna prAkRta kathA-sAhityanI viziSTatA che. pAchaLanA samayanI racanAomAM kathAvastu, pAtra, vana vagerenI bAbatamAM samakAlIna jIvanathI vidUra rahIne vadhune vadhu svarUpa pradhAna, AluM, kArika ane paraMparArUDha banavAnuM valaNa che. vastutatva prabaLa ane rasAvaha hoya, tatkAlIna jIvana nA saMsparzathI nirUpaNuM jIvaMta ane tAjagIvALuM hoya e prakAranI lAkSaNikatA IsavI sananI AraMbhanI zatAbdImAM racAyelI guNADhayanI "bRhatkathAmAM (ane tenA jaina rUpAMtara "vasudevadiMDImAM) ApaNe joIe chIe. 'taraMgavatI' paNa A viSayamAM tenI sAthe kauTuMbika sAmya dharAve che. pAdalipta eka mahattvanA prAcIna prAkRta kavi hevAnuM hAlakavinA "gAthAkeza parathI pratyakSa tema ja pakSa rIte ApaNane jANavA maLe che. bhuvanapAla, pItAMbara vagerenI hAlanA 'gAthAkoza' paranI vRttiomAM je gAthAkAronAM nAma ApelAM che, temAM vArita (rUpAMtare vADhi, vAti, varinya vagere)ne paNa samAveza thayelo che, ane eka ke For Personal & Private Use Only

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taragalelA bIjI TIkAmAM tenA nAma nIce ApelI gAthAonI saMkhyA vIzeka che. " gAthAkeza "nA kavionI mULa nAmAvali aneka rIte bhraSTa ane vicchinna rUpamAM atyAre maLe che, eTale tenuM prAmANya ghaNuM saMdigdha che. pAdaliptane nAme ApelI gAthAe kharekhara pAdaliptanI haze ke kema te kahI na zakAya. chatAM te parathI eTaluM to avazya phalita thAya che ke gAthAkoza'mAM pAdaliptanI gAthAone paNa sthAna apAyuM hatuM. "saMtara.'nI 1021mI gAthA "gAthAkezamAM pahelA zatakanI 42mI gAthA tarIke maLe che. "svayaMbhUda' pUrva bhAga 1,4 nIce je gAthA pAdaliptane nAme ApI che, te "gAthAkozamAM pahelA zatakanI 75mI gAthA tarIke che. paNa bhuvanapAla pramANe tenA kavinuM nAma vAsudeva" che. "gAthAkeza'nA kavionI nAmAvalimAM garabaDa thayelI che te jotAM, A bAbatamAM vRttikAro pAsenI mAhitI bhUlavALI jaNAya che. ane A gAthAnI pUrvavatAM 74mI gAthAnA kavinuM nAma pAtratA (bhuvanapAla) ke stribhya (pItAMbara) ApeluM che, tethI evI aTakaLane pUrato avakAza che ke pAchaLanA samayamAM kavinAmenA kramamAM eka gAthA AgaLapAchaLa thaI gaI hoya. "gAthAkeza'nA pahelA zatakanI cAthI gAthA (3ma nivaLA vagere) ke je alaM. kAragraMthomAM udAharaNa tarIke vAraMvAra upayogamAM levAI che tenA kavinuM nAma bhuvanapAla pramANe piTTisa' che. piTTisa sAtavAhana rAjAne eka maMtrI hovAnI paMraparA che. "saM. taraM"nI 263mI gAthAnuM ukta gAthA sAthe noMdhapAtra sAdRzya che. A badhI hakIkato parathI joI zakAya che ke taraMgavatIkAra pAdalipta ane "gAthAkoza'nA sAtavAhana vagere anya prAkRta kavie eka samana sAhitya paraMparAnA hoIne temanI vacce viSaya, nirUpaNa ane racanAzailI para ghaNuM sAmya hatuM. 'taraMgavatInI prAcIna prAkRta * "saM. taraM.nA keTalAMka vyAkaraNa rUpa ane zabdaprayogo prAcIna jaine prAkRtinI keTalIka lAkSaNikatAonuM smaraNa karAve che. AkhyAtika rUpo : (1) vartamAna pahelA puSa ekavacananAM -yaM tyaya vALAM rUpe, jema ke pakSa (261, 140 0), vAsa (1892), OM (252, 264, (876, 1252), savaM (288),nIce (501), 3ma (748), $ (36, 818, 1013, 1442), 3jJa (356, 763), rUchuM (78 6, 1507), (1973), sAya" (1002), dhAe (1890), kuLa (1135), samaju che (12 00), penna, (1491); (2) pahelA puruSa bahuvacananAM -mu pratyayavALAM rUpa : chImu (1994), puchIyuM (1316), rANA; (1073); (3) adyatana bhUtakALanAM vividha rUpa :-sI, chIca ke-Iya pratyayavALAM, jemake 2. pAMca gAthAnA jUthamAMnI A bIjI gAthA hoIne "taraMgavatI'mAM te bIjethI levAI hovAno ocho saMbhava che. te pAdaliptanI ja racanA hoya. 3. * kavidarpaNa" 2, 8, 7 paranI vRttimAM paNa pAdaliptanI eka gAthA TAMkI che. e gAthA bhojanA "sarasvatIkaMThAbharaNa" (3, 153)mAM ane aMzata: "siddhahema' (8, 1, 187, 8, 3 142)mAM kavinuM nAma ApyA vinA udadhRta karelI che. A gAthA "saM. tara"mAM nathI. For Personal & Private Use Only

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282 taraMgalelA jAya (105, 221, 639, 1045), sIga (622), vivekIya (730), rUchIya ' (949, 1608), rAjIya (1132), pachIya (1248), vachIya (1636); DhAdIya (11), nAdIra (754), mADhIya (1042); -phaMga pratyaya vALAM : mAsaya (46, 305, 1377), mALIya (169, 278, 643, 1178, 1381, 59 6, 1600, 16 04) sAhIra (593, (1131), chIya (800), vAhaka (867), naya (993), vaMzIya (994), rvitIya (1106), trakanIya (1164). kAchIya (1184). A uparAMta maNi (1312). AjJArthamAM mA sAthe: mAM vAsa (79 6, 935), mAM mANIya (1042); aghatananAM -aa pratyaya vALAM rUpaH vadivasthi (1157), AjJArthamAM mAM mArUyA. (1067); adyatananAM -haMdu pratyaya vALAM rU5 (trIjA puruSa bahuvacanamAM): varADuMku (1235), viThThariyu (1624); (4) am kriyApadanAM rUpa: (bhUtakRdaMtanI sAthe) pahelA puruSa ekavacanamAM mi (119, 177, 185, 206, 283, 6-3, 680, 6 82, 755, 1012, 1135, 1148, 1255, 1268 vagere); pahelA puruSa bahuvacanamAM mo (92 01 1055, 1056, 1086, 1157, 1226 vagere); bIjA puruSa bahuvacanamAM tya (me tya parituTTA 1077). (5) vartamAnakALanAM Abhane padI rU5 (pahelA puruSa ekavacananAM ) : ma (49), 2 (80), samare (84), vaNe (84). (6). - sAthe ne vALA saMbadhaka bhUtakRdaMta : bALa ne (75) ane te ja pramANe gAthA 150, 194, 408, 1081,1290, 1473, 1479, 1509, 1534 vageremAM. (7) -rUttAne pratyaya vALAM saMbaMdhaka bhUtakRdaMta : #fhattAne (130), nirUttALa (762), variyarUttALa (1043). (8), hetvarthanA - sAthe saT : gAthA 1026, 1030, 1075 vagere. sArvanAmika rUpamAM che (pahele pu. bahu. va.) ane me (bIjo pu. bahu. va.) no pracura prayoga. (9) svArthika -gA (ke sAcaM) pratyaya; muttA (864, 1469), sathAna (1492), rAya (1384), putrattarA (1464), ghadutarAya (1481). (10) viziSTa zabdaprayogo ujaLA (79), mane (157, 950), vaDhiyuM (173), mAruMnaya (535), agyamALI (60), vAghamALA (64), mAjhamALa (841), gAma (864), nimiyA (1173), saTTaTTa (1182), phUruM (44), toya (12), pALio (95), ciMddhi (196), vidyA (1312), viSNu (100, 423, 1378), vinizvi LiyA (109), 3% (109), vaMa (142, 145), RIighara (168), 3 (188), #ANiyAra (196), as (212), mALA ghara (235, 1116), mA (238), rimiya (242, 1488), vomiTsa (243), vijhiyA (254), mAjha (255), leIi (292), vaMti (296), nezifthA (310), Tamenyuca (341), mAtRya (343), vIrya (362), veTriya (300, 697), voTTa (327), mavatha (464, 859, 12 para), vAvariyA (470), timirajhA (471), 3La (474), varALA (492), samiAya (519), vaDanA (552), vaidra (553), maracA (556), (189)mAsA (683), gubbAca (689), vara (696), aLAi 696), fmara (697), muhama#DiyA (707), saMkSara (700), bAvaruMya (861),mava (863), siridhara (934), suyA (942, 949 vagere), mAtra i(945), fpari4i (945), 3puTTI (965), maDha (1003), vADhi (10 04, 1040), Ra (1004, 1393), mavamoya (1012), vattI (1046), nical (1069), viTTa (1057), vaTaveva (1991), roTarI For Personal & Private Use Only

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taraMgalelA 283 (1095), vArama (1103), veDhava (1103), neNa (1158), nAma (1167), vATTAra (1175), tivArI (1188, 1189), vikAsa (1189), variyara (1201), guruzrI (1218), chAyag (1236, 1271), sAvitravanavuM (1246), nara (1333), maMgu (1338), vajura (1374), netru (1375), vikraya (1383),tti (1431), riMchorI (1468), didhuM (1482), cheva (1548), vaDhavalsa (156 1), nIDu (201, 437), nIma (1151), nAhUti (176), parIti (1348), tI (548, 1201), utIma (16 21), 5rata (322, 353), kaTTaraMti (450), 3ghUsarU (513), afkaMti (549, 700), veH (412. pa33), veti (62), mavacAravaMte (29), nivAgAma (813), nighATTaoNA (1454) vagere. taragaMvatInA saMkSepamAM maLatAM A lakSaNomAMthI mukhya mukhya lakSaNone ADokuM vAvetakinI prAkRtamAMthI paNa tAravI batAvyAM che,ke ane temane AdhAre temaNe te bhASAne "prAcIna jaina mAhArASTrI' e nAme oLakhAvI che. keTalAMka rUpa te samagra prAkRta sAhityamAMthI prathama vAra vahuvakImAM maLatAM hovAnuM temaNe kahyuM che. have e rUpa "taraMgavatI'mAM paNa vaparAyelAM hovAnuM ApaNe joIe chIe. A prAcIna jaina mAhArASTrI, jyAre ardhamAgadhI sAthe hajI jenanI mAhArASTrane saMbaMdha jaLavAyo hato ane pAchaLanA kathAsAhityamAM je atyanta rUDha zailInI ekadhArI tAkata maLe che tenA virodhamAM bolacAlanI bhASAnAM jIvaMta rUpone paNa bhASA hajI svIkAratI hatI, te kALanI prAkRta che. A vayuvahUiMDIne IsavI cothI zatAbdI jeTalI che tethI paNa vadhAre jUnI hovAnuM mAne che. vasudevahUMDI ane "taraMgavatI'nA bhASAprayogonuM sAmya jotAM "taraMgavatI'ne paNa IsavIsananI AraMbhanI sadIomAM mUkavAnuM anivArya bane che. vaLI ApaNI pAse te 'taraMgavatI'nA saMkSepa uparathI tAraveluM tenA bhASAprayogonuM khaMDita citra che. mULa kRtimAM te prAcIna prakRtanA (ane dezya zabdonA) prayogonuM pramANa vipula hevAnuM ApaNe saheje svIkArI zakIe. taraMgavatInI asAdhAraNa guNavattA taraMgavatI'nA saMkSepa uparathI ApaNe mULa kRtinI guNavattAne je kyAsa kADhI zakIe chIe tethI te dhaNI UMcI koTinI kalAkRti hovA vize, ane pAda'latanI tejasvI kavipratibhA vize kazI zaMkA rahetI nathI. prAcIna paraMparAmAM pAdalipta ane "taraMgavatI'nI vAraMvAra je bhAre prazasti karAI che temAM kazI atizayokti nathI. 'taraMgavatI' lupta thayAthI prAkRta kathAsAhityanuM eka aNamola ratna lupta thayuM che. 'taraMgavatI'nuM kathAvastu pote ja ghaNuM hRdayaMgama che. samRddha nagarInA rAjamAnya nagarazeThanI lADakI kanyA, tAruNya ane kalAgrahaNa, zaradaRtumAM udyAnavihAra, pUrvabhavamaraNa, cakravAkamithunanuM praNayajIvana, niSAdakRSathI cakravAkanI joDInuM khaMDana, cakravAkonuM anumaraNa, pUrvabhavanA praNayInI zedha, oLakha, milana, premIonuM palAyana, bhIlA vaDe nigraha, devInA 4. luDaviga ApTepha, "dha vasudevahiDi, spesimena evA Ake "ka ja na-mAhArA drI muleTina ova dha skUla oNva orienTala sTaDijha, 8, 1936, pR. 319-333. A lekhanA mukhayAMzanA gujarAtImAM tAraNa mATe juo bhogIlAla sAMDesarAno vemuvIno anuvAda, bhUmikA., pR For Personal & Private Use Only

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tadagalAlA. pazubali banavuM, aNadhAryo chuTakA, svajano sAthe punarmilana tathA vairAgya ane dIkSA, grahaNane lAkSaNika jana upasaMhAra--A prakAranI ghaTanA sAmagrInI utkaTa rasAvahatA svayaM pratIta che. vividha sthAne ghaTanA pravAhamAM AvatA aNadhAryo vaLAMke kathAkautukane piSe che. uttarakAlIna sAhityamAM A kathAmALakhuM (ke tenA vividha dhaTakA) aneka kRtiomAM vAraMvAra punarAvartana pAmyAM che tethI paNa 'taraMgavatI'nA kathAnakanI lokapriyatA pragaTa thAya che. kathA taraMgavatInI AtmakathA rUpe prastuta karIne ane pUrvabhavanA vRttAMtathI camatkArakatA sAdhIne pAdalipta vastusaMvidhAnanI sArI kuzaLatA dAkhavI che. jo ke pUrvajanmanI vAtanuM traNacAra vAra thatuM punarAvartana (baMdinIne kahetAM, vyAdhanI AtmakathAmAM, citravarNanamAM vagere) saMvidhAnano kAMIka aMze gaMbhIra doSa lekhAya, paNa mULa kathAmAM tenuM svarUpa ane pramANa kevuM haze te aMge ApaNe kazuM ekkasa jANatA nathI.' taraMgavatInuM atyaMta saMvedanazIla, saMskArasamRddha ane pragabha vyaktitva sathagra kathAnakamAM tenA prANa pada ane cAlaka tatva tarIke vyApI rahyuM che. pAdaliptanA jevI pAtranI suma ane prabaLa rekhAe aMkita karavAnI, kathAvastu ne kSamatA vALA aMzAne pArakhIne bahalAvavAnI ane bhAvavAhI nirU paNa tathA vAstavika tema ja AlaMkArika varNananI zakti eka sAthe prAkRta ke saMskRta kathA sAhityamAM jhAjhI jovA maLatI nathI. aneka sthaLe vAstavika jIvananA saMsparza 'taraMgavatI'ne je jIvaMtapaNuM ayuM che te paNa uttarakAlIna saMskRtaprAkRta sAhityamAM atyaMta virala banyuM che. 'taraMgavatIne pAdaliptanuM eka adbhuta ane amara sarjana kahevAmAM ja tenuM ucita mUlyAMkana raheluM che. vastavidhAna, pAtracitraNa, bhAvanirUpa (cakravAkIne vilApa. taraMgavatInI virahavedanA, naukAmAM nAThA pachInA taraMgavatInA manobhAva vagere) ane paristhitiAlekhananI kuzaLatA uparAMta "taraMgavatI'mAM prakaTa thatI pAdaliptanI varNanazakti ane zailI sAmarthya paNa tene eka mUrdhanya sAhityakAra tarIke sthApe che. sArIrUpe taraMgavatI, tenuM bAlya, zaradaRtu, udyAnayAtrA (prayANa, udyAna, saptaparNa. bramarabAdhA, sarovara, cakravAko), gaMgA, cakravAkamithunanuM praNayajIvana, komudI mahotsava, citrapaTTa, cerapalI, grAmINa jIvana, nagarayAtrA vagerenA vAstavika, jIvaMta, kalpanApaDita citra kathAnA upalabdha saMkSipta svarUpamAM paNa ghaNI hadatA dharAve che, to mULa kathAnI varNanasamRddhi kevI haze tenI te aTakaLa ja karavAnI rahe che. taraMgavatInA alaMkA AyAsamukta ane maulika kalpanAne sparzavALA heIne aneka sthaLe cAratAnA poSaka bane che. upamA, rUpaka, ulTekSA, svabhAkti vagerenAM saMkhyAbaMdha udAharaNomAMthI aneka smRtimAM jaDAI tanaya tevAM hAIne pAdaliptanI sUkSma soMdaryadaSTinI tathA sAhityika paraMparA sAthenA jIvaMta anusaMdhAnanI dyotaka che. yamaka ane anuprAsanA viSayamAM kavi siddhahasta hovAnu "saM.tara, " uparathI paNa saheje joI zakAya che. AraMbhanI 700 gAthAo mAMthI 12, 17, 21, 31, 34, 36, 40, 50, 89, 93, 94, 101, 106, 119, 136, 139, 140, 173, 184, 185, 189, 190, 198, 211, 228, 230, 232, 233, 237, 238, 239, 242, 259, 276, For Personal & Private Use Only

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rAlA 285 295, 330, 334, 337, 361, 373, 375, 380, 381, 387, 393, 44, 449, 51, 455, 459, 467, 481, 487, 502, 541, 542. 546, 147, 148, 570, ja, 576, 586, 622, 633, 695 ane 696 ema 68 jeTalI gAthAomAM yamaka ke anuprAsa alaMkAra che. te uparathI " taraMgavatI'nI zailInuM anumAna thaI zakaze. ane Ama chatAM, katimAM alaMkArapracuratA, samAsapracuratA ke pAMDityane je kaze varatAto nathI e hakIkata pAdaliptanI aucityadaSTi pragaTa kare che. tAvatInA saMkSepa taraMgavatI'nA be saMkSepamAMthI ahI mukhya kati tarIke ApelA moTA saMkSepa ("saMpitta taraMgavaI-kahA')no kartA koNa che te bAbata aspaSTa ane saMdigdha che. tenI aMtima gAyA, jemAM keTalAMka nAmono ullekha che, tene chaMda bhraSTa che, ane tethI tene mULa pATha aMge zaMkA rahe che. temAM hAIyapurIya ga7nA vIrabhadrasUrinA ziSya nemicaMdragaNIne ane koIka "jasano nirdeza che. "jena graMthAvalI' anusAra kartA tarIke nemicaMdranA ziSya yazasena che, paraMtu gAthAnA zabdomAMthI A arthaghaTana samarthita karavA ADe ghaNuM muzkelI che. ane tridiyAne svAbhAvika artha lakhelI hovAthI jasa e lahiyAnuM nAma hovAno vadhu saMbhava che. je tatsa sIsane badale sasasa tala ema mULa pATha hovAnuM mAnIe to chaMdanI azuddhi dUra thAya che, ane je artha evo ghaTAvIe ke saMkSepanI A prati vIrabhadrasUrinA ziSya nemicaMdragaNIne mATe jasa nAmanA lahiyAe lakhI che (eTale ke A gAthA paNa lahiyAnI racelI che) te e arthaghaTana vyAkaraNa ane vAkyaracanA sAthe susaMgata che. - mA vAta svIkArya lAge to "sa.ta.ne kartA ajJAta hovAnuM mAnavuM paDaze. "saM.ta."nA samaya bAbata paNa kazuM nizcitapaNe kahI zakAya tema nathI. aMte jeno nirdeza che te nemicaMdra ane dhanapAlakRta 'usabhapaMcAsiyA paranI avarinA kartA nemicaMdra e baMne jo eka ja hoya to "saM.ta. 'ne dasamI zatAbdInA aMta pahelAM mUkI zakAya." saMkSepa prAtamAM ja che te hakIkata paNa mukAbale tenA vahelA samayanI samarthaka che. rUpavijayajI jaina bhaMDAranI "saMtanI hastapratamAM 9mA patranA pahelA pAne (saMpAdita pAThanI 231mI gAthAnA pAThamAM) samavA zabdamAM 6 varNa agiyAramI-bAramI zatAbdInI devanAgarInI jema upara be mI DAM ane nIce nAnI lakIra-evA rUpe lakhAyelo che te paNa sacave che ke e pratinA AdhAra tarIke bAramI zatAbdI lagabhaganI koI prata hevI joIe. ApaNuM e sadabhAgya che ke A saMkSepakAre kevaLa kathAtattva pUrato saMkSepa maryAdita na rAkhatAM mULanA varNana ane bhAvanirUpaNavALA keTalAka aMza paNa ApavAnuM ucita mAnyuM, jethI karIne pAdaliptanI kalpanAzakti ane zabdaprabhutvanI amUlya vAnagI ApaNe mATe bacI zakI. pa karatUravijayagaNI (pachIthI vijayasvarasUri) vaDe saMpAdita ane 1944mAM nemivijJAna graMthamAlAnA navamA ratna tarIke prakAzita saMvi-saMvadA (taraMgoDhA)nI prastAvanAmAM pAdaliptasUri vize saMkSipta mAhitI ApelI che, taiAvatIne lagatA prAcIna ullekha navyA che, saMvitta tAvanA katvanI carcA karI che, bhadrezvaramAM AvatI taruMvarajAne thoDAka pazciya Apela che ane tarAvastIne lagatA vartamAna samayamAM thayelA kAryane paNa nirdeza kare che. For Personal & Private Use Only

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286 taraMgalolA , bhadrezvaranI " kahAvalI "mAM AvelI " taraMgavAI kahA' ahIM pariziSTamAM Apela che.. 'kalAvalImAM pradyota, zivA peThA ne celaNAnI kathA pachI taraMgavatInI kathA ema kahIne ApelI che ke celaNAnI jema taraMgavatIne paNa teno pati corIchupIthI paraNelo. kathAne aMte vidhAna che ke 'Nika ane udayananA rAyakALamAM thayelI taraMgavatInI ramya ane bhadra kathA, je bhadrazvarasUrie racelI che, te samApta thaI. A uparathI vAcakane evuM samajAya ke taraMgavatInI kathAnuM vastu laIne bhadrezvare svataMtra racanA karI che, paNa hakIkate te A pAdaliptanI 'taraMgavatI'ne ja sakSepa che. "saMta"ne mukAbale "bha.ta. cothA bhAganI (Azare sADA cAra gAthA) che. "saMta"mAM thI tevo keTaloka kathAnA bhAgarUpa aMza "bha.ta.'mAM che te jotAM bhadrezvare "saMta."thI svataMtrapaNe saMkSepa karela hovAnuM mAnI zakAya. vaLI keTalAka pAThabheda hovAthI bhadrezvara pAse judI paraMparAnI hastaprata hovAno saMbhava kharo. "bha.ta. mULanA kathAsUtrane jALavate sAmAnya saMkSepa che. vana ane vigatonI sAthe moTA bhAganuM kAvyatatva paNa temAMthI caLAI gayuM che. bhadrezvaranA samaye bAbata matabheda che, paNa te agiyAramI zatAbdIthI arvAcIna nathI jaNAtA.1 saMpAdita pAThane AdhAra A karatUravijayajIe potAnA saMpAdana mATe je pAMca prate upayogamAM lIdhelI temAMnI traNa eka paraMparAnI ane be bIjI paraMparAnI hovAnuM nivedanamAM jaNAveluM che. pahelA juthanI junI ane mULabhUta prata pAlitANAnA aMbAlAla cunIlAla jJAnabhaMDAranI lekhana sa vata vinAnI (paNa aTakaLe aDhAramI zatAbdInI) prata che. bAkInI be tenA uparathI sIyAra karelI hovAno saMbhava uparyukta nivedanamAM vyakta karyo che. ahIMnA pATha mATe meM pAlitANAnI ukta pratanI phoTo nakalane upayoga karyo che, ane sUratanA jenAnaMda pustakAlayanA bhaMDAranI prata A pratanI ja nakala hovAnI khAtarI karI che. bIjA jUthanI temAMthI DahelAnA upAzrayanI prata paNa meM upayogamAM lIdhI che. pAlitANAvALI pratathI e junI jaNAya che, tema chatAM baMne pratane pATha atyaMta samAna che, ane "saMta. 'nI uparyukta saghaLI prato kaI eka ja hAprata uparathI tayAra thayelI hovAnuM nizcita che. e mULa pratane lahiyo paNa kAcuM hoya ane tege nakala bedarakArIthI taiyAra karI hoya (keTalAka akSarAne saMjama, keTalIka gAthAe nakalamAM chuTI gayelI, vagere ). upagamAM lIdhelI pratimAMthI pahelAnA upa zrayavALI prata vadhu vizvAsapAtra che, ane tene lahiye ghaNo aNaghaDa hovA chatAM tenI AdhArabhUta prata bAramI zatAbdI AsapAsanI hovAno saMbhava heIne ahIM tene ja AdhAre pATha Apela che. kaI pAThAMtaro nathI; je koIka sthaLe pAThAMtara hovAnuM lAge che, tyAM paNa te AdhArabhUta pratane lahiyA sarakho vAMcI na zakayo tenuM, athavA te lahiyAnI bhUlanuM ke lekhanaprasAdanuM pariNAma jaNAya che. kastUravijayajIe pAlitANa vALI pratane mukhya AdhAra tarIke rAkhI devAnuM jaNAya che. DahelAnA upAzraya. vALI prata karatAM e pratano lahiyA ghaNe vadhu bedarakAra ane aNaghaDa che, 6 23punamahApurivariya (saM. amatalAla bhejaka, 1965), prastAvanA pR. 41. 7 juo upara TippaNu 5, For Personal & Private Use Only

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taraMgalA 287 tethI temAM aneka sthaLe mULanA akSaro, zabdo ane A bI gAthAe 5NuM paDI gayelI che. varNasaMbhramanuM pramANu paNa bIjI prata karatAM emAM ghaNuM ja moTuM che. baMne pratanuM varNana nIce pramANe che : 1. dezIvADAnI poLa(amadAvAda) mAM Ave che DahelAnA upAzrayanA rUpavijayajI jaina bhaMDAranI prata, mApa 26411; hAMsiyA : bAjunA rA, upara-nIcenA 15 thI 2. moTA svaccha akSaro. A prata tema ja pAlitANAvALI prata uparathI temanI AdhArabhUta pratanI keTalIka mahattvanI lAkSaNikatAonuM anumAna karI zakAya che. mULa pratamAM gAthAnA pUrva dala tema ja uttara dalanA prathama bAra mAtrAnA khaMDa pachI sAmAnya niyama tarIke daMDa mUkelo hovAnuM jaNAya che. e daDane aneka vAra A pratanA (tema ja pAlitANAvALI pratanA) lahiyAe kAM te AgalA varSanA kAnA tarIke, athavA to pAchalA varNanI paDi mAtrA tarIke vAMcI che. bIja, mULa pratamAM mUdhanya, daMtya ane eThatha pUvavanI nAsikya vyaMjana jyAM bIjA vyaMjana sAthe saMyukta hoya tyAM te sAmAnyata: prAkRta pratamAM jovA maLe che tema pUrvAvatI vaNu para anusvAra mUkIne nahIM, paNa vargonunAsikathI (jema ke i, nta 2, 5, 5, maga, kama) rzAvAya he joIe. A pratamAM tema ja pAlitANAvALI pratamAM aneka sthaLe mULanI A lAkSaNikatA jaLavAyelI che. keTalIka prAcIna prAkRta pratiomAM A prathA paNa haze (svayaMbhUta kRta vayaMmudaMDanI vaDodarAvALI hastaprata mAM paNa lekhananI A lAkSaNikatA che). ane vargAnunAsika lakhavAnuM pada pUratuM maryAdita nathI. padAMte anusvAra hoya tyAM paNa keTalIka vAra tene badale pAchaLanA vyaMjananA vargane nAsikya vyaMjana (saMyukta rUpamAM) lakhelo che. ' dasa dasa gAthA pachI gAthAsaMkhyA darzAvatA kramAMka mUke che. 80 gAthA sudhI kramAMka barAbara Apelo che. 90mI gAthAne bhUlathI 80ne kramAMka Apela che. A krama 450 gAthA sudhI cAlyo Ave che. te pachI kramAMka ApavAmAM eka gAthAnI bhUla thayelI che ane A saMpAdita pAThanI 459mI gAthAne 450ne kramAMka Apela che. 938 ane 940 gAthA vaccenA truTita pAThamAM, tathA 1124 ane 1126 gAthA vaccenA truTita pAThamAM, ahIM mAnyuM che tema ekaeka nahIM, paNa bae gAthAo hovI joIe, tathA 947mI gAthA pachI eka gAthA mudrita pAThamAM bhUlathI rahI gaI che (e pAchaLa zuddhipatramAM ApI che)- - A uparathI hisAba lagAvatAM kula gAthA saMkhyA, nava gAthAnI bhUlane kAraNe, pratAnI 1634ne badale 1643 thaze. pratanA lahiyAe ( athavA te tenI AdhArabhUta pratanI lahiyAe ) keTalAka akSaro vAMcavAmAM bhUla karelI ane tethI mULanA keTalAka akSarane badale pratamAM bhaLatA ja akSara maLe che. A prakAranI garabaDa paNa niyamitapaNe nahIM, paNa prabaLa valaNa tarIke hoIne keTaleka sthaLe amuka akSara sAcI rIte, to anyatra khoTI rIte vaMcAyeluM che. A uparAMta gAthA, 5 kti, paMkti khaMDa ke zabda choDI devAnuM valaNa aneka vAra jovA maLe che. akSara, anusvAra, mAtrA, paDimAtrA, kAna ke hasva varaDu lakhavAM rahI gayAM che. akSara, - anusvAra ke kAno vadhArAno che. anusvArane mAtrA tarIke, mAtrAne anusvAra tarIke, kAnAne daMDa tarIke, paDimAtrAne pUrvavatI akSaranA kAnA tarIke, aMtya ekavaDA daMDane konA tarIke For Personal & Private Use Only

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288, taralAlA ane bevaDA daMDane 1 tarIke vAMcyA che. dIrdhAne sthAne kavacita hasva maLe che. kavacita dIrSa 6 nuM ciTha kAnA tarIke vaMcAyuM che. te kavacita ne sthAne zuM maLe che. bevaDA vyaMjanane ekavaDe lakhavAnuM valaNa paNa prabaLa che. nIce vyApakapaNe je je akSarane sthAne bIja akSara khoTI rIte vaMcAyA che tenI yAdI ApI che. AmAM ghaNe aMze tethI UlaTuM paNa jovA maLe che. (eTale ke vane sthAne hu tema ja ne sthAne 1 vagere). " mULa akSara tene sthAne maLate akSara mULa akSara tene sthAne maLato akSara na, te, te, ma che, , to ba, 3, 1, 5. 2, ja ma, 2, 3, 6 ta, , , , , tha, va, kaSa , na, ta, na, sa 1, 2, 6, dA It wono 2, 1, 2, 5, 6, ya, ra, 2 2, 4 na, ja 2, 4, 4 na, , 5, 3, bo amadAvAdanA sadagata kezavalAla premacaMda modIe jarmana vidvAna hairmAna yAkebIne taraMgINAnI je pratane keTaleka bhAga mokalelo te yAkobIe e8 lAmAnane se ane tenA parathI tathA pachI muni jinavijayajIe je bAkIne bhAga moko tenA parathI smAne 1921mAM myunicamAMthI taraMgone jarmana bhASAmAM anuvAda prakAzita karyo hato c.igila's Die Norre-Ein rcuer Remar aus dem allen Jrdiena : "sAdhvI-prAcIna bhAratanI eka navatara navalakathA). For Personal & Private Use Only

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28 . taraMgalIlA tenA AdhAra tarIke saMbhavataH pAlitANAvALI prata (ke tenA parathI thayelI nakala) hatI. prata atyaMta bhraSTa hoIne anuvAdama lemAnane aneka sthAne mAthAno bhAvArtha ApIne calAvavuM paDayuM che. sadagata muni jinavijayajIne 1921 ane 1922mAM lakhelA patramAM lomAne tarAhokAnI pate vAparelI pratomAM hajAro bhUla hovAno nirdeza karIne bIjI paraMparAnI keIka hastaprata bhaMDAromAMthI zodhI kADhI mokalAvavA mATe vAraMvAra anurodha karyo che. temano vicAra A atyaMta mahatvanI kRtine mULa prAkRta pATha paNa prakAzita karavAno hato. pUrato saMbhava hato ke je temane DahelAnA upAzraya vALI prata upalabdha thaI hata tema tema mULa pATha paNa prakAzita karyo heta. 2. zeTha ANaMdajI kalyANajI peDhI (pAlitANa) pAsenA zeTha aMbAlAla cUnIlAla bhaMDAranI prA. A pratanI lA. da. bhAratIya vidyA saMskRtimaMdiranA saMgrahanI (sUci kramAMka 7336/2) kATosTeTa upayogamAM lIdhI che. mULa pratamAM 53 patro che. patradITha lagabhaga 13 pati ane paMktidITha Azare 40 akSara che. aMte 2000 graMthAca hovAne nirdeza che. hAMsiyAmAM "taraMgalelA' nAma ghaNA patrA para lakheluM che. ghaNIkharI lekhananI lAkSaNikatAo prata naM. 1 pramANe che. paraMtu pratane lahiyo vadhu bedarakAra ane kAcA bhaNataravALo hovAnuM jaNAya che, kema ke amadAvAdavALI pratanI tulanAmAM akSarasaMzrama, bhulAyelA akSaro ne zabdo vagere bhUlonuM pramANa vadhAre che. A be prate uparAMta dAvahImAM maLatA saMkSepanI samAna gAthAone paNa keTalAMka sthAnanA pATha nirNaya mATe dhyAnamAM lIdhI che. bhadrezvaranA saMkSepane ahIM pariziSTamAM ApelA pATha mATe AdhAra nIce darzAvyuM che. 3, bhadrezvarakRta rahRAvaTImAMthI udbhUta tAva saMkSepa #AtrImAM pradyota, zi, sUjeThA, celaNA ane mahezvaranI kathAo pachI, "celaNAnI jemA tara gatIne corIchupIthI nasADI laI jaIne paraNavAmAM AvelI. tethI taraMgavatInI kathA kahevAmAM Ave che, te have sAMbhaLe', evI prastAvanA sAthe taraMjane saMkSepa Apelo che. kathAnI samApti pachI A pramANe kuNika ane udayananA rAjyakALamAM uddabhavelI taraMgavatInI mya ane bhadra kathA ke je bhadrazvarasUrIe racelI che te samApta thAya che' evo nirdeza che.. bha.ta.ne pATha ahIM pariziSTamAM (pu. 231-258) Apele che. Azare 425 mAthAo jeTaluM pramANa che, 24mI gAthA pachI, 338mI gAthA pachI ane vizeSa te 368mI gAthA pachI pAThano thoDo thoDo aMza truTita che. pATha mATe AdhAra tarIke vaDodarAnA pravartaka kAMtivijayajInA bhaMDAranI 1980 kramAMka vALI dAvaDInI pratano AdhAra lIdhe che. A prata pATaNa vALI tADapatrIya pratanI ja nakala 9. A uparAMta A prati uparathI arvAcIna samayamAM taiyAra karelI keTalIka nakale che--jema ke sUratanA jenAnaMda pustakAlayanI tathA lA. da. bhAratIya saMskRti vidyAmaMdiranA jJAnabhaMDAranI puNyavijayAdi saMgrahanI kamAMka 706 ane 10030 vALI prate. paNa pATha nirNaya mATe temanI kazI upayuktatA nathI. For Personal & Private Use Only

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taraMgalelAM hovAnuM jaNAya che. temAM taraMgavatIne prAraMbha patra 144 2 parathI thAya che. pAThane saMbaMdha patra 1494nI upAMtya paMktithI vaTe che, te pachI jaEAvIne kaIka bIjo aMza joDAI gayo che. taraMvatanuM anusaMdhAna to patra 126 upara maLe che. tyAMthI pAchI zarU thaIne kathA patra 1299nA madhyamAM pUrI thAya che.... (saddagata muni jinavijayajIe A prata joselI ane temaNe pATha jyAMthI tUTe che tyAM tenuM kayA patra para anusaMdhAna che tenI noMdha mUkelI che.) pAchaLathI pATaNanA bhaMDAranI mULa tADapatrIya prata paNa upayoga mATe maLI zakI (saMdhavI pADAnA bhaMDAranI e prata saMvata 1497mAM lakhAyelI che.). | sarakhAmaNI karatAM jaNAyuM ke vaDodarA vALI nakala purNapaNe tenA mULane vaphAdAra che pATaNanI pratamAM paNa tArIne pATha vaDadaranA prata pramANe ja vacethI taTele che ane anyatra saMdhAya che. prata ghaNI jAnI ane tADapatranI hovA chatAM aneka sthaLe pATha bhaSTa che. akSaro vacce garabaDa, anusvAranuM ThekANuM nahIM, kyAMka atrara paDI gayo hoya to kayAMka vadhArAne hAthe AvI badho kacAze temAM jovA maLe che. hastapratomAM taLavatono pATha keTale bhaSTa che tene khyAla ahIM pU. 259-272 : upara ApelA bhraSTa pATho parathI maLI raheze. aneka sthaLe zuddha pAThanI aTakaLa karavAnI rahe che. keTalAMka sthaLe pAchaLathI pAThazuddhi sUcavatA tevAM sthaLono paNa zuddhi patramAM samAveza karI lIdho che. mudraNanI azuddhi gaNI rahI gaI che, je mATe pAThakanI kSamA mAgalAnI che. RNasvIkAra tArAnA prastuta saMpAdanakAryamAM vividha rIte sahAyabhUta thavA mATe huM nIcenI yaktio ane saMsthAo pratye mArI AbhAranI UMDI lAgaNI ahIM vyakta karuM chuM : DahelAnA bhaMDAranI hastapratano upayoga karavA devA mATe te bhaMDAranAM vyavasthApake pratye ane te pratano patto lagADIne sulabha karI ApavA mATe zrI jesiMgabhAI ThAkara pratye; taraMgoDhAnI anya prato mATe janAnaMda pustakAlaya (sUrata) pratye ane lA da. bhAratIya saMskRti vidyAmaMdira pratye; bhadrezvaranI taraMvatanI anya pratano upayoga karavA devA mATe pravartaka kAMtivijayajInA bhaMDAranA vyavasthApake pratye ane te prata meLavI ApavA mATe zrI lakSmaNabhAI bhejaka pratye; graMtha prakAzita karavA mATe lA. da. bhAratIya saMskRti vidyAmaMdiranA adhyakSa De. nagInadAsa zAha pratye tathA mArA mitra prA. dalasukhabhAI mAlavaNiyA pratye; mudraNa veLA vividha rIte anukaLa thavA mATe svAmInArAyaNa mudraNamaMdiranA zrI ke. bhIkhAlAla bhAvasAra pratye. harivallabha bhAyANI amadAvAda phebruArI 1979 10. kastavijayajI nI AvRitanI prastAvanAmAM hI.2. kApaDiyAe gaonA ApelA vairAvatInA saMkSepane nirdeza karyo che (pR.18) ane graMthapAThane aMte bha. ta.nI chellI be gAthA TAMkI che. 1. juo dalAla ane gAMdhI saMpAdita "pATaNa keTega eNva menasikasa, 1973, 5. 244, kramAMka 403. For Personal & Private Use Only

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zuddhipatra 10.2. pAlittayassa 13.1. pAyayabaMdha nicaI (? nibaddha) 25.2. chaTussa 27.1. laddhAladdha pasaMsiya-nidiya roja-ppasAya-majjhatthA / 27.2. sA sutta-viru ya (2) 28.2. dhavalabbha-guNa. 30.1. ghara-maMdira 30.2. mANasAhiM . 31.2. nirma 32.1. asaMThaviya-laMbaehiM (1) . . 32.2. nidvehiM. 33.1. tava-kisiya paMDareNa 31.1. jutta-palaMbA ya kaNNa-pAlIyA 35.2. pheNa-viNiggaya nAlaM 38.1. tudvA khuzI 38.2. niya-ghara-aMgaNa-dese mu sohA-karaM 39.1. ajja suddha01.2. vimhaya12... lacchi-sacchaha 43.2. dichanva-suyabva-sae suMdarI mahilA 15.1. sohagga-maMjarI 16.2. AsIya . 49.1. ajjAe kati jutte 50.1. pauma50.2. bhagavatI, paDocchayA 51.2. arayabaradevIrA ya (?) 56.2. pavittI 59.1. sattha (: sabba) 63.2. diTThI-ghoTTA 66.2. bhaNiIe sA subhaNiyA ' 67.1. suhAvaha 70.1. pasIyaya 70.2. tamiNa 71.1. rUvAlovaNa-suhiyAI 72.1. amayamayA. . 73.2. akkharA Ne tya 71.1. ghare ttha bhe 75.1. a-gamaNammi 78.2. na jujjae 79.1. samaNubhUvANi 79.2. kiNo udIre 80.1. majjhatthA 81.1. eva 9.... majjha desa-lacchI . 90.2. nihIe rUMdI 93.1. gatIe 97.1. miu100.1. viNaya-rayaNAyaro so 102.1. oyAiya104.1. accata 106.1. iNamo ya vAya-payaliya107.1. pAyaehiM 109.1. khilikkhiliyA 112.1. bhAi-pesa-vaggeNaM 112.2. cakamiumahaM 115.1. dhIulla-paMsu 116.1. buddhI116.2. kalA117.1. lehaM 118.1. niuNi 119.1. amiovame 122.1. to kAma 122.2. bAlattaNa rAvaNaya 123.2, jAyayA eti For Personal & Private Use Only

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292 taraMgA 121.1. 'rUva. 122.2. sAhIya 128.1. viNaeNa guru-jaNo me; bhikkhuya130.1. karettANaM . 131.1. piti ... 133.1. mahaM 136.1. kAlI; dhavalAyaya-dukUlA 137.1. nava-pallava-saMpuDa 139.1. vAsa-NiyattA153.1. sA evaM japamANI uvAgayA 146.2. sa-kalattANaM pipupphAI 117.1. nimmalehi 118.1. kaMcaNa-goriM? 149.1. saNNihaM 152.1. deg joNi153.1. sattivaNNANaM 153.2. kAraNa155.1.jogehi phalANaM tu kIrae ya rAgA 155.2. biiyaM kAraNa156... bhosaha-guNegaM 156.2. deg phalANaM bahu 157.1. to ha taya kusuma 158.1. deg gugapharisa 161.1. sippiya tihi posaNa-kAraNehi 161.2. ihaM 166.2. niliMti 1671. te 168.2. to teNa lacchighara-kayavareNa ApIyayA jAyA 169.2. hu muNiyaM ti bhANIya. 170.2. harisApUriya 175.1. vADha 176.1. sohaNANi ya gaMdhe 177... ya savvAhiM 177.2. sayarAI 179.1. uie, jo ettha na bhuMjae . 182.2. suviSTi (2)184.2. pabhUya(?), holaM 185.2. gaMdha-pesala-guNa deg 186.1. hatthodagAM 188 1. jubatINa 188.2. pariyaDhio (2) 189.1. rattI 191.1. arahate 1921. juvatIhiM 190.2. vahuyAhiM 194.1. pUiya198.1. suMdera deg 204.1. niggamaNaM 204.2. vAhittu 212.1. to eva 212.2. suha-vojjhakamArUDhA . 217.1. juvatIhi 220.1. ramidavva 221.1. kAsIya 222.2. rAya-pahe 223.1. rAya-pahammi visAle 229.1. jhatti to 231.1. [ya] samavaiNNA 2.34.1. ghaNa-vvavAya-; pehuNa . 235.1. kayalI. 241.1. deg vibuddha 241.2. mahu-matto 245.1. * mahuyari 247.2. occhAiUNa 250.1. AsAsiyA ya ceDie 250.2. bhamarehi rehi; dUhaviyA 251.2. chappaya253.1. saMbhagga-vibhagga 254.1. vIra (1) For Personal & Private Use Only

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jana tothaMkaroM ko dvitIthA mUrtiyoM kA pratimA-nirUpaNa mArutinandana prasAda tivArI bhagavAna mahAvIra kA upadeza aura Adhunika samAja dalasukhabhAI mAlavaNiyA zatraMjayagirinA keTalAka aprakaTa pratimAlekhA madhusUdana DhAMkI - lakSmaNa bhojaka / madhyakAlIna gujarAtI sAhityanAM hAsya - kathAnako hasu yAjJika jana kavi kA kumArasammava satyavata jaMna darzana ke 'tarka pramANa' kA Adhunika sandarbho meM mUlyAMkana sAgaramala jaina zrI AnaMdaghana-racita saMskRta stavana saMpA. kumArapALa desAI gajathaMbha saMpA. lakSmaNabhAI bhojaka zro vorastutidvAtri zikA saMpA. paM. bAbubhAI savacaMda zAha sakala-tIrtha-stotra saMpA. ra. ma. zAha prAcIna jaina Agama meM jainadarzanako bhUmikA dalasukha mAladhaNiyA be aprasiddha tAmrAtro saMpA. lakSmaNabhAI bhojaka RIVIEW-svAdhyAya Summary of Lecture by Mr. John Irvin on "The Pillar and the Cross in the Cults of India and Europe" mahAkavi zrI rAmacandra-viracitaM mallikAmakaranda-nATakam saMpA. AgamaprabhAkara munirAjazrI puNyavijayajI 'saMkhitta-taraMgabaI-kahA (tara galolA) saMpA. anu, harivallabha bhAyANI 134 1-64 266-262 For Personal &Private Use only

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