Sambodhi 1979 Vol 08

Author(s): Dalsukh Malvania, H C Bhayani, Nagin J Shah
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/520758/1

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SAMBODHI (QUARTERLY)
SAMBODHI
APRIL 1979 - JANUARY 1980
Nos. 1
SUKH MALVANIA DR. HC. BILAYANI
L'
INSTITUTE OF INDOLOGY AHMEDABAD-9

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PRAKRIT VERSES IN DIIVANYĀLOKA WITH LOCANA
V. M. Kalarni
The distinction of citing for the first time, Prakrit. verses and illustrations in works op Sanskrit poetics goes to Anandavardhana, the celebrated author of Dhvanyaloka. Abhinavaguta, his famous commentatot, gives in his Locano the Sanskrit chayā of these verses and explains them pointing out their poetic and aesthetic beauty. He also quotes on occasions Prakrit verses, on his own, to illustrate some point or another of poetics and adds significant comments on them. In the present paper additional verses, cited by Abbigavagupta, are marked by arterisk. The edition of Dhvanyaloka with Locana used in the present study is the one with Balapriya comentary published in Kashi Sanskrit Series, Benares, 1940. I have profitably used two papersl of Dr. H. C. Bhanyani presenting a critical-discussion of the text of the Prakrit illustrative verses from Dhvanyaloka.
aloKa.
(1) Bhama dhammia visattho.. .. ..(P.52) . भम धम्मिम वीसस्थो । वीसद्धो सो सुणओ अज्ज मारिभो तेण ।
गोला-णइ-कच्छ-कुडंग-वासिणा दरिअ-सीहेण ॥ भ्रम धार्मिक विश्वस्तः / विस्रब्धः स शुनकोऽद्य मारितस्तेन । गोदा-नदी-कच्छ निकुञ्ज(=लतागहन-) वासिना दृप्तसिंहेन ॥] . (2y Atta ettia nimajjai.. .. .. (p.71)
अत्ता एत्थ णुमजइ एत्थ अहं दिअसरं पुलोएसु । मा पहिअ रक्तिअंध सेज्जाए मह णुमज्जिहिसि ॥
-GS VII. 67 . श्वश्ररत्र निषीदति ( =शेते ) अत्राहं दिवसकं प्रलोकस्व ।
मा पथिक रात्र्यन्धक शय्यायामावयोनिषत्स्यसि ॥] •Maha' generally stands for 'mama' (Sk). Abhinavagupta, however, pointedly observes :
मह इति निपातोऽनेकार्थवृत्तिस्त्रावयोरित्यर्थे न तु ममेति । एवं हि विशेषवचनमेव शङ्काकारि भवेदिति प्रच्छन्नाम्युपगमो न स्यात् ।
- Locana p. 71 S. Vol. 8 (1)

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Prakrit Verses in Dhvanyaloka with Locana
(3) Vacca maha vvia.. .. .. ..(p. 73) बच्च मह च्चिअ एक्काए होंतु णीसास-रोइअव्वाइं । मा तुज्झ विताएँ विणा दुक्खिण्णहअस्स जाअंतु ॥
- GS (W). 944 [ व्रज ममैवेकस्या भवन्तु निःश्वास-शेदितव्यानि । :: मा तकापि तया विना दाक्षिण्यहतस्य जायन्ताम् ॥] .... (4) De a pasia nivattasu ... .. .. .. (p. 74).
दे आ पसिअ णिअत्तसु मुहससि-जोण्हा | जुण्हा-विलुत्त-तम-णिवहे । अहिसारिआण विग्धं करेसि अण्णाण वि हआसे ॥
-GS (W) .968 [प्रार्थये तावत् प्रसीद निवर्तस्व मुख-शशि-ज्योत्स्ना-विलुप्त-तमानिक्हे ।
अभिसारिकाणां विघ्नं करोष्यन्यासामपि हताशे ॥] (5) Kassa vi na hoi roso '' .. .. (p. 76)
कस्स व ण होइ रासा दळूण पिआऍ सव्वणं अहरं । सभमर-पउमग्धाइरि वारिअवामे सहसु एण्हिं ॥
- GS (w) .886 [ कस्य वा न भवति रोषो दृष्ट्वा प्रियायाः सव्रणमधरम् । ..
सभ्रमर-पाघ्राणशीले वारितवामे सहस्वेदानीम् ॥ ].---. . *(6) Hoi na gunanurao .. ... - (123)
होइ ण गुणाणुराओ खलाण (? जड़ाण) णवरं पसिद्धि-सरणाण। किर पण्हुवइ ससिमणी चंदे ण पिआमुहे दिठे ॥ .... [ भवति न गुणानुरागो जडानां नवरं प्रसिद्धि-शरणानाम् । किल प्रस्नौति शशिमणिः चन्द्रे न प्रियामुखे दृष्टे ।।
The reading jaņāņa (instead or khalāņa) as preserved in kalpalataviveka (p. 119) which adopts passages after passages from Dhvanyaloka -, is best suited to the context and therefore it must have been the original reading. *(7) Atta ettha .. .. (p. 132) -
For the full text of this gātha and its Sanskit ohāyā vide No. 2 supra. - *(8) Kassa va na .. ... (p. 132)
For the full text of this gatha and its Sanskrit chāyā vide No. 5 supra.

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V. M. Kulkarni (9) Cumbijjai asahuttam c) ..........
(143) चुंबिज्जइ सअहुत्तं अवलंडिज्जइ सहस्सहुत्तं पि । रमिए पुणो रमिज्जइ पिए जणे णत्थि पुणरुत्तं ॥ । [ चुम्म्यते शतकृत्व आलिङ्गयते सहस्रकृत्वोऽपि । रते पुना रम्यते प्रिये जने नास्ति पुनरुक्तम् ॥] .
The text of this gāthā as found in the printed edition is very corrupt. It is, however, very well preserved in Kalpalatāviveka (p. 122 ) which contains the bulk of Dhvanyaloka and Locana almost like a transcript. Dr. Bhayani's suggested reading 'ramia puno vi ramijjai' in place of viramia puņo ramijjai' in the printed text 'falls a little short of the original reading. (10) Kuviao pasannao .. .. (p. 143)
कुविआओ पसण्णाओ ओरुण्णमुहीओ विहसमाणीओ । जह गहिआ तह हिअअं हरंति उच्छण्ण / उच्छिण्ण-महिलाओ॥ . [ कुपिताः प्रसन्ना अव | उप-रुदितमुख्यो विहसन्त्यः । यथा गृहीतास्तथा हृदयं हरन्ति उत्सन्न | उच्छिन्न (= स्वैरिण्यो)-महिलाः ॥]
The text of this gāthā is very well preserved in KLV (p. 122). Dr. Bhayani's proposed reading 'vi, hasamāņão (Skapi hasantyah) does not quite agree with the context. The following observation of KLV (p. 122) supports the reading adopted above :
न केवलं प्रसन्ना विहसन्त्यश्च, यावत् कुपिता रुदत्योऽप्यावर्जयन्ति ।
यथेति ताडनादि कुर्वत्योऽपि । . ...... . (11) Ajjae pahāro navaladae ..... .. (p. 144).
अज्जाए पहारो णवलआए दिण्णो पिएण थणवट्टे । मउओ वि दूसहो च्चिअ जाओ हिअए सवत्तीणं ॥
[ आर्यायाः प्रहारो नवलतया दत्तः प्रियेण स्तनपृष्ठे । .. मृदुकोऽपि. दुःसह एव जातो हृदये सपत्नीनाम् ॥ (12) Devaditi lunahi (?) ....... (147) ...
दीवडि तेल्लु णाहि पलु द्रम्मु गविठ्ठा । लावण्णुज्जलंगु घरि ढोल्लु पइट्ठा । [ दीपके तैलं नास्ति पलं द्रम्मं गवेषितम् । लावण्योज्ज्वलाङ्गो गृहे प्रियतमः प्रविष्टः ॥]

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Prakrit Verses in Dhvanyaloka with Locana
५. (13) Tala jaanti guna .. .. (p. 170)
ताला जाअंति गुणा जाला ते सहिअएहि घेप्पंति । रविकिरणाणुग्गहिआई होति क्रमलाई कमलाई ॥.... [ तदा जायन्ते गुणा यदा ते सहृदयगृह्यन्ते । रविकिरणानुगृहीतानि भवन्ति कमलानि कमलानि ॥] (14) Gaanam ca mattameham .. .. (p. 173)
गमगं च मत्तमेहं धारा-लुलिमज्जुणाई अ वणाई । "णिरहंकार- मिका हरंति णीलाओ वि / अ णिसाआ ॥
Gaudavaho 406 [ गगनं च मत्तमेधं धारालुलितार्जुनानि च वनानि । निरहङ्कार-मृगाङ्का हरन्ति नीला अपि / नीलाश्च निशाः ॥] *(15) osuru sumthi (?) .. .. (p. 176)
उसुरुसुंभिआए मुहु चुंबिउ जेण । "अमिअरसघोंटाण पडिजाणिउ तेण ॥ [रुद्धगलं रुदव्या मुखं चुम्बितं येन ।
अमृतरसगण्डूषाणां परिज्ञातं तेन ॥ ] (ab), Camahiamanasa (?) . .. ... (p. 238)
अमढिअ-माणस-कंचण-पंकअ-णिम्महिअ-परिमला जस्स । अक्खुडिअ-दाण-पसरा बाहुप्फलिम.च्चिअ गइंदा ॥ [ मर्दित-मानस-काश्चन-पङ्कज-निर्गत परिमला यस्य ।
अखण्डित-दान-प्रसरा बाहुपरिघा एव गजेन्द्राः ॥] (17) Sajjehi surahiniso .. .. (p. 255)
सज्जेइ सुरहिमासो ण दाव अप्पेइ / ण ता पणामेइ जुअइ-जण-सबस-सहे । अहिणव-सहआर-मुहे णव पल्लव-पत्तले अणंगस्स सरे ॥ [ सज्जयति सुरभिमासो न तावदर्पयति युवति-जन-लक्ष्य-सहान् ।
अभिनव-सहकार-मुखान्नवपल्लव-पत्रलाननङ्गस्य शरान् ।। ]
This verse, which is in Skandhaka metre, is probably drawn from Sarvasen's Harivijaya, an epic poem (now lost). .

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V. M. Kulkarni
(18) Saaraviinna -Jovvana .. .. (p. 256) साअर-विइण्ण-जोव्वण-हत्थालंबं समुण्णमंतेहिं । . . . अन्भुट्ठाणं विम वम्महस्स दिण्णं तुह थणेहिं ॥ [ सादर-वितीर्ण-यौवन हस्तालम्ब समुन्नमद्भ्याम् ।
अभ्युत्थानमिव मन्मथस्य दत्तं तव स्तनाभ्याम् ।।]... (19) Sihipinchakannapura .. .. (p. 256) सिहि-पिच्छ-कण्णऊरा जाआ वाहस्स गठिवरी भमइ । मुत्ताहल-रहम-पसाहणाण मज्झे सवत्तीणं ॥ [शिखि-पिच्छ-कर्णपूरा जाया व्याधस्य गर्विणी / गर्ववती भ्रमति । मुक्ताफल-रचित-प्रसाधनानां मध्ये सपत्नीनाम् ॥] This gāthā, with some variant readings, occurs in G.S. (No. "I1.73) सिहिपेहुंणावअंसा वहुआ वाहस्स गम्विरी भमइ । गअमोत्तिअ-रस्म-पसाहणाण मज्झे सवत्तीणं ॥ . . [शिखि-पिच्छावतंसा वधू-धस्य गर्विणी | गर्ववती भ्रमति । गजमौक्तिक-रचित-प्रसाधनानां मध्ये सपत्नीनाम् ॥] (20) Candamayehi nisa .. .. (p. 259)
चंदमऊहेहिं णिसा णलिणी कमलेहिं कुसुम-गुच्छेहि लमा। हंसेहि सरअ-सोहा कबकहा सज्जणेहि कीरइ गरुई ॥ [ चन्द्रमयूखैर्निशा नलिनी कमलैः कुसुमगुच्छैलता ।। हंसैः शरच्छोभा काव्यकथा सज्जनैः क्रियते गुरुकी ॥]
This verse, which is in Skandhaka metre, is probably drawn from Harivijaya of Sarvasena, an epic poem now lost. (21) Viranam ramai ghusina .. .. (p. 262)
वीराण रमई घुसिणारुणम्मि ण तहा पिआथणुच्छंगे । दिठी रिउ-गम-कुंभ-स्थलम्मि जह बहल-सिंदूरे ॥ *[वीराणां रमते घुसृणारुणे न तथा प्रियास्तनोत्सङ्गे । दृष्टी रिपु-गज-कुम्भ-स्थले यथा बहलसिन्दूरे ॥. ..

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Prakrit Verses in Dhyanyaloka with Locana । (22) Tam tāna sirisahoara .: .. (p. 265)
तं ताण सिरि-सहोअर-रअणाहरम्मि हिअअमेक्करसं । बिबाहरे पिआणं णिवेसि कुसुमबाणेण ॥ [ तत्तेषां श्री-सहोदर-रत्नाभरणे (? रत्नाहरणे) हृदयमेकरसम् ।
बिम्बाधरे प्रियाणां निवेशितं कुसुमबाणेन ॥ ] (23) Devvaettammi phale .. .. (p. 266)
देव्वाअत्तम्मि फले किं कीरउ एत्तिअं पुणो भणिमो । कंकेल्लिपल्लवा पल्लवाण अण्णाण ण सरिच्छा ॥
देवायत्ते फले किं क्रियतामेतावत्पुनर्भणामः ।। रक्ताशोकपल्लवाः पल्लवानामन्येषां न सदृक्षाः ॥] ...
The second half of this gāthā as found in GS (No. III. 79) reads differently :
कंकेल्लिपल्लवाणं ण पल्लवा होंति सारिच्छा ।
[ रक्ताशोकपल्लवानां न पल्लवा भवन्ति सदृक्षाः ॥ ] (24) Hiaatthaviamannurn ..... (p. 267) हिमअट्ठाविअमण्णुं अवरुण्णमुहं हि में पसाअंत ।
अवरद्धस्स वि ण हु दे बहुजाणअ रोसिउं सक्कं ॥ [ हृदय-स्थापित-मन्युमपरुदितमुखीमपि मां प्रसादयन् । ।
अपराद्धस्यापि न खलु ते बहुज्ञ रोषितुं शक्यम् ॥ ] The Kas, of Hemacandra (p. 75) reads the first half as follows : हिअयठियमन्नुं खु अ अणरुट्ठमुहं पि मं पसायंत ।
[ हृदय-स्थित-मन्यु खलु चारुष्टमुखीमपि मां प्रसादयन् ।] ..... The KLV (p. 148) reads the first half as follows : .
हिययट्ठिअमन्नु खु [अ] अणरुट्ठमुह पि णं (? मं) पसाएंत । From these two lines it would seem that the original reading was 'anaruttha' (and that 'avarunna' is its highly corrupt form). (25) Jacjja vanuddese .. .. (p. 269)
जाएज वणुदेसे खुनो चिअ पाभवो झडिअ-पत्तो । मा माणुसम्मि लोए चाएक्करसो दरिदो अ॥

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V.M. Kulkarni....
[ जायेय वनोद्देशे कुब्ज एव पादपः शीर्णपत्रः ।। मा मानुषे लोके त्यागैकरसो दरिद्रश्च ॥] !
- GS IIL 30. The text as printed. in DHYE teads 'gadiavatto Crgaliapatto - Sk. galita-patrah). Kas (p. 78) reads sadiapatto and KLV (p. 148). sadiyapatto both stand for 'sațita-patrah'. The reading adopted here is based on GS (III. 30).
' (26) Isakalusassa vi .. .. (p. 271)
ईसाकलुसस्स वि तुह मुहस्स णं एस पुण्णिमाचंदो । अज्ज सरिसत्तणं पाविऊण अंगे चिअ ण माइ ॥ . [ ईर्ष्या-कलुषस्यापि तव मुखस्य नन्वेष पूर्णिमाचन्द्रः ।
भय सदृशत्वं प्राप्याङ्ग एव न माति ॥] .... *(27)-Dhundhullanto marihisi .. .. (p. 274) ढुंढुल्लंतो मरिहिसि कंटअ-कलिआई केअइ-वणाई । मालइकुसुमसरिच्छं भमर भमंतो ण पाविहिसि ।। [ गवेषयन् मरिष्यसि कण्टक-कलितानि केतकी-वनानि ।। मालती-कुसुम-सदृक्ष भ्रमर भ्रमन् न प्राप्स्यसि ॥] GS (No 985) reads Tuntunnarnto (Sk : Tuntunayamāno). (28) Kamalāarā na malia .. .. (p. 281-282) .
कमलाअरा ण मलिआ हंसा उड्डाविमा ण अ पिउच्छा। केण वि गामतडाए-अब्भं उत्ताण छूढं ॥ [ कमलाकरा न मृदिता हंसा उड्डायिता न च पितृष्वसः । सखि। केनापि ग्राम-तडागेऽभ्रमुत्तानकं क्षिप्तम् ॥]
-GS H. 10 (29) Vanirakudangoddina ... ... (p. 282) वाणीर-कुडंगुड्डीण-सउणि-कोलाहलं सुणंतीए । घरकम्म-वावडाए वहूऍ सीति अंगाई ॥ [वानीर-निकुञ्जोड्डीन-शकुनि-कोलाहलं शृण्वत्याः । गृहकर्म-व्यापृताया वध्वाः सीदन्त्यङ्गानि ॥]
- ss.874

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9
Prakrit Verses in Divanyalakh with Lacana (30) Uccinasu padia-kusumari .. .. (p.283) . . उचिणसु पडिअ-कुसुमं मा धुण सेहालिअं हलिअ-सुण्हे। . . अह दे विसम-विरावो | विवाओ ससुरेण सुओ वलअ-सहो ॥
अविनुष पतित-कुसुमं मा धुनीहि शेफालिकां हालिक-स्नुषे । अथ ते विषम-विरावः / विपाकः श्वशुरेण श्रुतो वलय-शब्दः ॥]
-s8.959 Hemacandra's KĀS (p. 55) and SŚ (No. 959) read 'Esa avasāņa-viraso (Sk. 'Esa avasana-virasah). KLV (p. 154) reads : 'Aha e visama-viren' (Sk Ega te visama-viramab? viravah ?) In the light of the context the reading found in KĀS and SŚ would seem to be more appropriate.
*(31) Kassa vā na hoi roso .. .. (p, 284) . For the full text of this gātha and its Sanskrit Chaya vide No. 5 supra (32) Emea jano tissa .. .. (p. 293)
एमेभ जणो तिस्सा देइ कवोलोवमाइ ससिबिंबं । परमत्थ-विआरे उण चंदो चंदों च्चिअ वराभो ॥ [ एवमेव जनस्तस्या ददाति कपोलोपमायां शशिबिम्बम् ।
परमार्थविचारे पुनश्चन्द्रश्चन्द्र एव वसकः ॥] (33) Visamaio(ccia) Kana vi .. .. (p. 294) विसमइओ च्चिअ काण वि काण वि वोलेइ अमिअ-णिम्माओ। काण वि विसामिअमओ काण वि अविसामओ कालो ॥..... [विषमयित एव. केषामपि केषामप्यतिक्रामत्यमृतनिर्मातः ।
केषामपि विषामृतमयः केषामप्यविषामृतः कालः ॥] (34) Cuarikuravaamsam .. .. (p. 298) चूअंकुरावअंसं छण-पेसर-महग्ध-मणहरू-सुरामोअं । अपणामि पि गहिअं कुसुमसरेण महुमास-लच्छीए मुहं ॥ [चूताङ्कुरावतंसं क्षण-प्रसर-महार्घ-मनोहर-सुरामोदम् । अनर्पितमपि(असमर्पितमपि) गृहीतं कुसुमशरण मधुमासलक्ष्म्या मुखम् ।।
. - Harivijaya (35) Vaniaa hattidanta ... .. (p. 299) वाणिअअ हस्थिदंता कत्तो अम्हाण वग्घकित्तीओ | वग्धकित्ती । जाब लुलिआलअमुही घरम्मि पारसक्कए सुण्हा ॥

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:
V. M. Kulkarni
[वाणिजक हस्तिदन्ताः कुतोऽस्माकं व्याघ्रकृत्तयः । व्याघ्रकृत्तयश्च ] यावल्लुलितालकमुखी गृहे परिष्वष्कते स्नुषा ॥]
. - 55 951 From the comments of Abhinavagupta 'Atra luliteti ..etc, (Locana p.299) it is obvioŭs that he read the second half 'as given above. Hemacandra, however reads Ja viluliyalayamuhr' (Sk. Yavad vilulitalakamukh) and observes in his Vrtti 'Atra vilulitalakamukhi' .. .. etc. .... (36). Sihipinchakannaura .. .. (p. 300) .
For a discussion of this gātha vide No. 17 supra. *(37) Liladādhāsudhyuddha (?) .. .. (p. 346)
लीला-दाढरगुव्बूढ-सअल-महि-मंडलस्स चिअ अज्ज । . कीस मुणालाहरणं पि तुज्झ गरुआइ अंगम्मि । [लीलादंष्टाग्रोव्यूढ-सकल-मही मण्डलस्यैवाध। ..... कस्माद् मृणालाभरणमपि तव गुरूयतेऽङ्गे ॥]
Vişamabāṇalila *(38) Miavahandiaro (?) .. .. (p. 346) "
हुमि अवहत्थिअरेहो णिरंकुसो अह विवेअरहिओ वि । सिविणे वि तुमम्मि पुणो पत्तिअ भत्तिं ‘ण पम्हुसिमि ॥ [भवाम्यपहस्तितरेखो निरङ्कुशोऽथ विवेकरहितोऽपि ।
स्वप्नेऽपि त्वयि पुनः प्रतीहि भक्तिं न विस्मरामि ॥]
This gatha is drawn from Anandavardhana's Visamabanalila. It is incl. uded in Weber's SŚ (No. 999).
Hemacandra's KĀS (p. 82) reads the second half as follows: सिविणे वि तुज्झ समए पत्तिअ भत्तिं न पुप्फुसिमि [ ? पम्हुसिमि ]
[स्वप्नेऽपि तव सम प्रतीहि भक्तिं न प्रस्मरामि ॥] (39) Avasara rourn cia. .. .. (p. 351)
अवसर | ओसर | अवअस रोउं / रोत्तुं चिअ णिम्मिमाइं. मा पुंस / पुससु मे हअच्छीइं। ...... दंसणमेत्तुम्मइएहि जेहिं हिअअं । सीलं तुह ण णाअं॥ [अपसर / अपकस रोदितुमेव निर्मिते मा मार्जय मे हते अक्षिणी। दर्शनमात्रोन्मत्ताभ्यां याभ्यां हृदयं / शीलं तव न. ज्ञातम् ॥]
- 6 706 S. Vol. 8 (2)

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Prakrit Verses in Dhvanyaloka with Locana (40) Ma panthan rundhro (2) .. ... (p. 352)
मा पंथं रंध महं अवेहि वालअ अहो सि अहिरीओ । अम्हे अणिरिक्काओ सुण्णघरं रक्खिअव्वं णो ॥ [ मा पन्थानं रुधः मम, अपेहि बालक (=अप्रौढ) अहो असि अहीकः ।
वयं परतन्त्राः शून्यगृहं रक्षितव्यमस्माकम् ॥] Weber includes this gāthā in his edition of Sś (No. 961) with a few variant readings. Hemacandra and the author of KLV include it in their works KAS (p. 84), KLV (p. 176) (41) Annatta vacca balaa .. .. (p. 352)
अण्णत्थ वच्च बालअ ण्हाअंतिं कीस में पुलोएसि । एअं भो जाआ-भीरुआण तूहं चिअ ण होइ । [अन्यत्र व्रज बालक (=अप्रौढबुद्धे) स्नान्ती कस्माद् मां प्रलोकयसि ।
एतद् भो जायाभीरुकाणां तीर्थमेव न भवति ॥] (42) Sama-visama-nivvisesa .. .. (p. 356)
सम-विसम-णिव्विसेसा समंतओ मंद-मंद-संचारा । अइरा होहिंति पहा मणोरहाणं पि दुल्लंघा ॥ [सम-विषम-निर्विशेषाः समन्ततो मन्द-मन्द-सञ्चाराः । अचिराद् भविष्यन्ति पन्थानो मनोरथानामपि दुर्लचचाः ॥]
. -GS VII .73 (43) Ekanto ruai pia .. .. (p. 383)
एकत्तो रुअइ पिआ अण्णत्तो समर-तूर-णिग्योसो। पोहेण रणरसेण अ भडस्स दोलाइअं हिअरं ।। । [एकतो रोदिति प्रिया अन्यत्र समर-सूर्य-निर्घोषः । स्नेहेन रणरसेन च भटस्य दोलायितं हृदयम् ।।]
ss..966 (44) Lacchi duhida jamauo .. .. (pp. 463-64)
लच्छी दुहिदा जामाउओ हरी तस्स घरिणिआ गया। अमिअ-मिअंका अ सुआ अहो कुडुंब महोअहिणो ॥ [लक्ष्मीर्दुहिता जामातृको (=जामाता). हरिस्तस्य गृहिणी गटा। अमृत-मृगाकौ च सुतौ, अहो कुटुम्बं महोदधेः ॥]

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V. M. Kulkarni
KLV (p. 181 f.n.-3) reads dhūā, jāyādúo probly a misprint for jamāduo and gharalliya for 'duhidā', 'jāmāuo' and 'ghariņiā' respectively. (45) Ama asaio orama .. .. (p. 479)
आम असइओ ओरम पइव्वए ण तुऍ मलिणिों सीलं । कि उण जणस्स जाअव्व चंदिलं तं ण कामेमो ॥ [आम असत्यः उपरम पतिवते न त्वया मलिनितं शीलम् ।
किं पुनर्जनस्य जायेव नापितं तं न कामयामहे ॥] The GS (v. 17) reads this gāthā as follows :
आम असइ म्ह ओसर पइव्वए ण तुह मइलिअं गोतं । कि उण जणस्स जाअ व्व चंदिलं ता ण कामेमो॥ [आम असत्यः स्मः अपसर पतिव्रते न तव मलिनितं गोत्रम् ।
किं पुनर्जनस्य जायेव नापितं तावन्त कामयामहे ॥] (46) Uppahajaae asohinie .. .. (p. 493)
उप्पहजाआए असोहिणीए / असोहिरीए फल-कुसुम-पत्त-रहिआए । बेरीए / बोरीए वई देंतो पामर हो ओह सिज्जिहसि । हो हो हसिजसिः ॥ [ उत्पथ-जातायाः अशोभनायाः / अशोभित्र्याः (=अशोभनशीलायाः). फलकुसुमपत्ररहितायाः। बदर्या वृत्तिं ददत् पामर भो उपहसिष्यसे । भो भो हसिष्यसे ॥]
The alternative reatlings, found in Hemacandra's KĀS (P. 360$ are bo tter and deserve to be preferred.
*(47) Langhiagaana phalahilaao .. .. (p. 499) लंघिअ-गअणा फलहीलआओ होतु त्ति कढअंतीए । हलिअस्स आसिसं पाडिवेस-वहुआ विणिव्वविआ ॥ [लचितगगनाः कार्पासलता भवन्त्विति वर्धयन्या । . हालिकस्याशिषं प्रातिवेश्यकवधु का निर्वापिता (=निर्वृतिं प्रापिता)।.. *(48) Golakacchakudange .. .. (p. 500) गोला-कच्छ-कुडंगे भरेण जंबूसु पच्चमाणासु । हलिअवहुआ णिअंसइ. जंबूरसरत्तभं सिअभं ॥

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Prakrit Verses in Dhvanyaloka with Locand
सोदा-कच्छ-निकुञ्ज भरेण जम्बूषु पच्यमानासु। . होलिकवनिवस्ते (=परिधत्ते) जम्बूरसरक्तकं (=रक्त) सिचयम् ॥] (49) Khanapahunia deara .. .. (p. 502)
खणपाहुणिआ देअर जाआए सुहअ किं पि दे भणिआ । रुअइ पडोहरवलहीघरम्मि अणुणिज्जउ वराई ॥ [क्षण-प्राधुणिका देवर जायया सुभग किमपि ते भणिता।
रोदिति गृहपश्चाद्भागवलभीगृहेऽनुनीयता वराकी ॥]
The text of DHV. reads esa jaae kimpi.' The reading adopted here is to be found in Kavyaprakasa (Jhalkikar's edition, p. 187) and also in Saptasati-sara (p. 39) edited by Dr. A.N. Upadhye. The latter and GS (W). 963 read 'deara-jaya e suhaa kin ti (? pi)' and 'ruai gharopamtaphalini-gharammi.' (50) Ahinaapaoarasiesu .. .. (p. 515)
अहिणअ-पओअ-रसिएसु पहिअ-सामाइएसु दिअहेसु । सोहइ पसरिअ-गीआण णच्चिअं मोरवंदाणं ॥
अभिनव-पयोद-रसितेषु पथिक-श्यामायितेषु दिवसेषु ।
शोभते प्रसारित-प्रीवाणां नृत्तं मयूर-वृन्दानाम् ॥] पक्षान्तरे
[अभिनव / अभिनय-प्रयोग-रसिकेषु पथिक-सामाजिकेषु दिवसेषु । शोभते प्रसारित-गीतानां । [ग्रीवारेचकाय]प्रसारितग्रीवाणां नृत्तं मयूरवृन्दानामा]
The present gathā corresponds with GS VI. 59. But the text as presented in GS leaves much to be desired. (51) Kaript-vehavvaaro .. .. (p. 529) करिणी-वेहव्वअरो मह पुत्तो एक्ककंडविणिवाई । हम-सोण्हाऍ तह कओ जह कंडकरंडअं वहइ ॥ [करिणी-वैधव्यकरो मम पुत्र एक-काण्ड-विनिपाती।] ...... हत-स्नुषया तथा कृतो यथा काण्ड-करण्डकं वहति ॥. .......

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13
V. M. Kulkarni This gatha corresponds with GS VII. 30. There we get the reading 'gaavahu', 'putto me', taha,' 'pulaio' in place of karini,' 'maha putto,' 'haa, and taha kao' respectively....
(52) Sijjai romancijjai .. . .. (p. 535). सिज्जइ रोमंचिज्जइ वेवइ रत्था-तुलग्ग-पडिलग्गो ।
सो पासो अज्ज वि सुहअ तीइ जेणासि वोलीणो ॥.... [ स्विद्यति रोमाञ्चते वेपते रथ्या-काकतालीय-प्रतिलग्नः ।।
स पाश्र्वोऽद्यापि सुभग तस्या येनास्यतिक्रान्तः ॥ ]. *(53) Bhaavihalarakhakhaneka ... ... (p. 535) . .. .. भअविहल( ! भअविहलाणं)रक्खगेक्कमल्ल सरणागआण अत्थाण । - खणमेत्तं पि ण दिग्णा विस्सामकह त्ति जुत्तमिणं ॥ [भयविह्वलानां रक्षणैकमल्ल शरणागतानामर्थानाम् । क्षणमात्रमपि न दत्ता विश्राम-कथेति युक्तमिदम् ॥].
-Abhinavagupta's own *(54) Caianakaraparampara .. .. (p. 536).
चाइ-अण-कर-परंपर-संचारण-खेअ-णिस्सह-सरीरा ।
अत्था किवण-घरत्था सत्थावत्था सुवंति व्व ॥
The following gātha from Gathākośa called Chappannayagāhão (dited by Dr. A. N. Upadhye) corresponds with this gātha :
गइयाण कर-परंपरा-परियत्तण-खेय-वसण-परिसंता। . अत्था किवणघरत्था सत्थावत्था सुवंति व्व ॥
- No. 149 The reading gaiana' in place of 'caiana' is doubtful. It is rendered in 'Sanskrit' as 'Jnäninām'. The reading presented by Locana perfectly agrees with the context and is highly superior. The rest of the first half, though it presents different readings does not much differ in sense. ..: (55) Na a tana ghadai ohi .. .. (p. 539)
ण अ ताण घडइ ओही ण अ ते दीसंति कहवि पुणरुत्ता। : जे विब्भमा पिआणं अत्था वा सुकइ-वाणीगं ॥ , - [न च तेषां घटतेऽवधिः न च ते दृश्यन्ते कथमपि पुनरुक्ताः । ये विभ्रमाः प्रियाणामर्था वा सुकवि-वाणीनाम् ॥]
- Visamabanalila. :

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1
Prakrit Verses in Dhanyatoka with Locana
"
(56) Maha maha itti bhapantau (2)
महु महु इत्ति भगतहो वच्चदि कालो जणस्स ।
तो इण देउ जणदउ गोभरीमोदि मणस्सु ॥
Note: The Nirnayasagar edition of Dhvanyaloka cites under IV. Kärikä 4 a Prakrit gatha 'Udia' etc. The text of this gātha as presented there is quite corrupt. The gatha occurs in KLV (P. 18) in GS (W). No. 954, and in Saptaáatisara (No. 41); the gatha may be restored as follows:

(p. 544)
[ 'मम मम' (पक्षे, मधुमथ) इति भणतो वजति कालो जनस्य । तथापि न देवो जनार्दनो गोचरीभवति मनसः ॥ ]
NOTES
Dhvanyaloka (Uddyota 1,2) nām Prakrit udāharanon pātha-carca Vidya (Vot XIII: No.2 August : 1970 ) and Dhvanyāloka (Uddyota 3,4) nam Prakrit Udāharanont pāthacareā (Vol. XIV No. 1, January: 1971)
अणुदिअहक आभोआ जह जह थणआ विणेंति कुमरीए / बालाण । तह तह लोभसो / लद्वावासो व्व वम्महो हिअअमाविसइ || [ अनुदिवसकृताभोगौ यथा यथा स्तनौ विनिर्यातौ कुमार्याः / बालानाम् । तथा तथा लब्धावकाश / लब्धावास इव मन्मथो हृदयमाविशति ॥ ]
----
2. In a letter dt. 21-9-1973 Dr. Bhayani wtote to me to say "your chāyā and interpretation of the cited Apa. Verse is quite all right‘Gavitthā' is a better reading ~~~. ‘Drammi is corrupt for 'drammu'. As you suggest 'pála' is probably a measure for fluid. 'Gavittha' is nominative sing form ending in 'a' as in later Hindi (Khadi Boli) and also in Marathi, etc. The Merre seems to be of the 'anta rasamă catuṛpadi class with 12 + 8 mātrās in each half. According to Hemacandra (Chandonuśāsana 6, 20, 15) this would be perhaps 'nāgakesara ' ( there is always some uncertainty because the last more is optionally taken to be metrically short or long, when it is actually short).

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THE WORD MĀHAŅA IN PRĀKRIT
S. N. Ghosal . In the Ardha-Magadhi Prakrit the word mahana is found as the representative for Sanskrit brahmana. In Amg. one notes also the form bambhmal for skt, bratmana which appears to be more frequent than the forger. la Kaet the popularity of this form is testified to by the occurrence of many consanguinous forms like bambha, bambhacera, bambhaloya, bambhagda, ba mbhayāri, bhambhannaya etc. But in other dialects bamhana? is the most accredited Pkt, form for Skt. brāhmaṇa. - It is extremely popluar and literature bears unmistakable evidence for its common and the most frequent use.
of thise three forms the last one i.e. bamhaņa is the earliest, which develops by the metathesis of h and m of Saoskrit. The word bambhana seems to develop from this with the transformation of h into the sonant aspirato bh. The word mahana whose origin is obscure and which leaves scope for dispute with regard to its etymology, also seems to be later in manifestation.
Let us see what aetually the source of the word māhaņa is. Let us see first what Pischel thinks about the origin of the form. Pischel is not ready to derive it from brāhmaṇa, although, as he states, others like Weber, Müller, Jacobi, Leumann, Goldschmidt, Ascoli, Hoernle etc. are inclined to derive it from the same very form brāhmaṇa. According to him the real source of the word is *makhana that bears the sense of "the priest of the sacrifice." The latter is based upon the word makha indicating a sacrifice and makha which is an adjective from the latter conveys the meaning of that "which is related to the sacrifice." Evidently *mākhana, as Pischel surmises, indicatos a person who is connected with the sacrificial matters hence is a brahmin.
The greatest objection against the interpretion of Pischel is this that the word *makhana is a hypothetical expression, which is the result of an assumption by Pischel. The word *mākhana cannot be built with any recognised formative affix capable of conveying some sense. Secondly evory brahmin is not related with the sacrifice since it (sacifice) is done by a section of the brahmins and pot by all, hence sacrifice should not have any inseparable conncetion with term brāhmaṇa. So we do not consider the view of Pischel to be of much significance. So we are inclined to find a new source of the form māhaņa which is being investigated here."
We have noted before that the word brāhmaṇa normally develops into bamhan in Pkt, which is found in almost all the dialects. The word (bambhana)

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'16
S. N. Ghosal
is later than it and in fact proceeds from it (bamhana) due to the transformation of h into bh owing to the formers (aspirate h's) occurrence after the class-nasal m. Here the rule stands like this. If the aspirate h comes after, a claas-nasal it is tramsformed into the sonant aspirate of that group of contact-consonant to which the pasal belongs. This in fact causés h to be changed into bh since it comes immediately after the labial nasal m. Although the word bambhana is later than bamhana the former (bam'bhana) is extremely popular in the Ardha-Māg. dialect. According to my assumption any of these two forms might be the source of the word mahang which is popular in the Ardha Māg. dialect and is unrestrictedly used in the Jain religious texts. 1. Let us see first if the word bamhana can be the source of the form mähanu. Normally mh may remain undisturbed in Prakrits, but in the subsegent time (f.e. in the age of Ap. and New Indo-Aryans) and occasionally in the period of Prakrit too mh develops into mm. One should note that the loc. sg. termination -smin in the Mah. Pkt. appears as nimi which is found both after the nominal and the pronominal bases. This is further substan ţiąted by the fact that the nom. sg. form of the base for the 1st person .i$ ammi along with some others. The form amhi is also recognised along with them. It is evident that the latter i.e. amhi comes from Pkt amhe i.e. Skt. asme and amhi itself leads to the orgin of the form ammi”, that we have just mentioned. So the transformation of the conjunct mh into mm is one of the courses of development of the conjunct-group mh, which reaches this condition (i.e. change into mm) in the age of Prākrit itself.
But this is perhaps not the only course of development. The conjunct mh of bamhane proceeding from brāhmana may undergo simplification by being transformed into simple h with the nasal element (m) being transfered to the preceding -vowel, wbich becomes subjeot to lengthening, this lengthen. ing cotnes by the way of compensasion for loss of the conjunct--consonant, which as a result of this measure becomes reduced to a simple consonant, hin: the present case as we mention above. The nasal, which is transferred to, the preceding vowel becomes reduced in quantity and appears as the anunāsika. Thus' as a result of this change bamhaņa appears finally as bāhana which ought to have been the development in New Indo-Aryan, but the possibility of its occurrence in late Prākrit cannot be absolutely ruled out sitice later trends show their fore-bodings in the earlier speeches on many occasions.
Now the word bāhanu may be substituted by vāhanas in Prākrit since the semi-vowel v appears commonly in the place of the labjal b in the principal Prākrit dialects. The nasalized vă may develop into ma in Prakrit which, very freqently happens in the Ap. speecho. This in fact brings.

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The Word Mahaņa in Prakrit
the form mähana from earlier vahaga, which we find in the Ardha-Māgadhi dialect.
Now the problem is whether the line of change that we have described above really happens in Prakrit or in its subsequent stage. In other words is it possible for us to agamint kith any degree of certainty that the conjunct consonant mh shows simpliosion by being modifred into h with concernitaat lengthening of the preceding vowel and the transfer of the class-basal m upon the lengthend preceding vowel in the reduced form of the anunsika creating possibilites for the emergence of the form mähana ?
That the above-stated change may bappen in Präkrit is substantiated by a specific example. The word kuşmāņdi becomes kohandi and kohali in Brüktit: in the initial stage of development the word. kuşmandi must have been changed into kumhandi or komhandi. In the next stage of development mal becomes transformed into h with the lengthening of the short vond o inka a long one i.e. o.with the transfer of the anusvāra upon it in the form of an anunāsika. This shows kõhandi as developing from earlief komhandi or Kumhandi. But as anunāsika is the an unstable element it is aot always properly represented in transcription. This ultimately reduces kõhandi (sku mandi) into kohandi, which we find in Prākritto. The word kohali dowolops evidently from kohandi by way of suppression of the nasal in the fpal syllable and modification of d into 1. .
The word bambhaņa too which is copiously used in Amg. as the Pkt. form for Skt. brakmana may also be the source of the word mähana that fermaiņs current in the same very Amg. dialect. Here too the con junet consonant mbh is simplified as a result of which the consonant-cluster be
come's resolved into the simple consonant bh, causing the nasalm to be · changed into the reduced nasal anupasika that is placed upon the preceding
vowel elongated by way of compensation for the loss of the conjunct-group. As a result of this process the word bambhana becomes changod inte băbhana. The sound bh being intervocalic bocomes transformed into hig Prakrit, which leaves the foron as bāhana. The change of the latter into måhana happens in a manner that has been described above. Evidently there takes place thes ubstitution of the syllable ba by va and the transformation of the latter into ma.
ript is evident then that either of the forms bamhana and bambhana, which are the derivatives of the Skt word brahmana in Pkt., may become the source of the Pkt. form mähana, that we have demonstrated above. It is S. Vol. 8 (3)

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181
S. N. Ghosal.
now a task for us to consider which of these two forms may have better claim for being the soucre of the Pkt, word mahana..
We have noted before that the form bambhana is later and is a product of bamhand, which itself develops at a very early stage of the transformation of the original form (brahmana). Although the word bambhana is later it nevertheless finds a permanent place in the stock of vocables of the Amg. dialoct, which belongs chronologically to the second stage of Pkt and does not go beyond that age."
Now here a fact is to be considered. The word bābhana, which develops from bambhana and constitutes a stage in the evolution of the word mahana, is fairly late and appears in the shape of bābhana (pronunced babhan) in the New Indo-Aryan speech Maithili. The word mahaņa, which proceeds from bābhand, should be placed then at a still later date chronologically in fact after the manifestaion of the New Indo-Aryan form (Maithili) babharat which retains the intervocalic consonant 'bh and does not allow it to be modified into h. In such a case i. e. in the case of the assumption of the origin of mahana from bābhana one is constrained to presume the simultaneous oocurrence and contemporaneous uso of the two words bambhana and māhana, which develop at two diffrent periods, in some stage of evolution of the speech Pkt. Although one cannot absolutely deny the possibilities of the occurrence of two forms - one earlier and" another later in one and the same speech such accomodation of two foto's belonging to different periods is possible in a language, only when they oocur at a reasonable distance in point of chronology. But it can hardly be expected that words originating at two different periods, within which there occurs a long stretch of time, can have the possibilities of occurring in one and the same speech as resultant forms of identical evolution. One should not take into account here those cases where the earlier forms are borrowings into a later speech as old Indo-Aryan forms in New IndoAtyan languages (Bengali, Hindi etc). If such be the fact it is not possible for us to presume that bambhana and its derivative mahāna, which must have passed through the successive stages of băbhana, vābhana, vāhang and mahaha; should have occurred in one and the same speech Amg. as elements of the same development. This debars'us from assuming bambhana as the source of mähana. We have noted before that the explanation of Pischel which presumes *makhana as the source of this Prākrit word (mähana) and remains involved with difficulties cannot be acceptable to us. This compels US Tal back upon bamhana and accept it as the real source of the Pkt. foti'mahana, that remain prevalent in the Ardha - Māgadhi dialect and stands there as a very common vocable.

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The Word Mahaņa in Prakrit
19
Foot-notes and references : Hemacandca in his Prākrit grammar II. 74 admits as a feature of Prāşı it in general and not exclusively of Ardha-Māgadhi. kvacit mbh'opi dr'syate: bambhano. bambhacera, simbho, etc. But Pischel intends to restrict it to Amg, and JM, But JM is nothing but Mah. as it is influenced by the Amg. dialect. In face Mah. the principal Pkt. of Hemacandra is immensely influenced by Amg. As such it is remarkably different from the Māh. Prākrit: which is presented by the eam tern Pkt. grammarians. Vide Pischel, Grammatik, sections 250, 267. But it may be pointed out that Hem. has considered the change of mh into mbh as a feature of Ap. as well, See Pkt. grammar. IV. 412. Hem. Pkt. gr. II. 74. Amg. JM māhana mit Weber, E. Müller, Jacobi, Leumann, S. Goldschmidt, Ascoli Hoernle = brāhmara zu setzen, ist sprachlich unmöglicb. Amg. braught fast auschliesslich mābana ....... Ich ziehe das Wort zu Skt makha (opfer), makha (zum Opfer gehörig) setzte es also="mākhana = "opfer-meister". Pischel Gk.250. Trans. Ap g. Jm. māhana is to be equated with brāhmana acc. to Weber, E. Müller, Jacobi, Leumann, S. Goldschmidt, Ascoli, Hoernle, but philologically this is impossible. Amg. uses mähana almost exclusively. I connect this word with makha (sacrifice), mākha (belonging to the sacrifice) and equate it with *mākhana the priest of the sacrifice. This has also been noted by Pischel, who obseves : Hinter Nasalvokalen karn k zu gh, hinter Nasalen zur Aspirata der entsprechenden classe des Nasals werden, GK, Sec. 267. Trans. After nasal vowels h can become gh but after nasals (i.c. class-nasals) it can be the aspirates (i. e. sonant aspirates) of the correspon. ding classes, The conjunct-consonant hm by metathesis may be changed into mh. This may remain without modification whatsoever in Präkrit - in fact in all its stages. This form ammik < amhi < anche Page #21

80
S. N. Ghosal
10 Pischel has shown the following stages in the evolution of kohanga from kuşmandı
They are kumhampi, komanda, koriandr, kõhandı, kohandi, kohali kann auf glei
cher weise aw kohadı abgeleitet werden. Pischel, Gļ, section 127. 11 Hemacandra will permit it in the Ap. speech too. 12 'Although the forms showing the change of mk into mbh are found in Ap.
as they appear first in Amg. we consider the date of the latter (Amg) acertaining the date of such later and doveloped forms.

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SOCIAL CONDITIONS IN SUBANDHU'S TIME
Maan Singh
Subandhu, the illustrious author of the extant prose romance Vasavadatta, probably flourised between 385-465 A.D. and was a courtier of Kumaragupta I, son of Candragupta II Vikramādita of the Gupta dynasty.' Subandhu's main aim in the composition of his prose romance is the display of his masterly skill in presenting a web of puns and literary mannerism; and therefore, the delineation of society in the work is extremely meagre. The following lines are aimed at bringing to light the social condition reflected in his Vasavadattā.
The political life in Subandhu's time was governed by kings, who had ministers and other retinue to assist them in the affairs of state. Feudatories had to live under the sovereignty of the monarch. The army consisted of four constituents (angas), viz., elephant riders, cavalry, charioteers and infaatry; but elephants, cavalry and infantry played the important role in battles.2 Various kinds of weapons were used for fighting. Of them, the bow: and the arrows', the swords and the speare were the principal ones. Drums, Kettle drums and conches were the main martial musical instruments.
In the descriptions of the kings Cintāmaņi and śrngårasekhara, Subandhu negates existence of the evils such as deception, 10 back-biting, assoeiation with evil men,12 telling a lie, 13 opposition to the Brāhmanas disturbances15, transgression of lawls, evil instruction 17, destruction of the twice-born (dvijas)18, bad caste connection among good women!", the loss of taxes2o and the punishments like the amputation of hands21, the pluckjpg of eyes13, rending with impalements and sawing asunder24, piercing with arrows 26 and binding in fetters. He also denies the existence of ordeals by fire and balance.27 In this negation, he has in view the ideal tingship and peaceful rule of Candragupt It Vikramāditya and his son Kumaragupta I, his own patron, before the breaking out of the internal and external troubles. These idealistic descriptons cannot be taken to prove that there was no evil or crime and hence no punishment therefor. They can show only that crimes being not vory common, punishment were not a general thing. At one place, he himself refers to the amputation of .ears and noses of thieves and their placing on the tops of stakes.' But when Subandhu worte his prose romance the political atmosphere was not So peaceful. 30

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Maan Singh
TL
The laws of class and stages of life (varņāśramadharmas) were maintained. Of the castes, the twice-born (dvijas) i.e. the Brāhmaṇas, the Ksatriyas and the Vaisyas had the upper voice in society. Their destruction was considered a heinous crime. Of them, too, the Brāhmaṇas were held in highest esteem and none dared oppose them, not say of killing. They were taken to be the gods on the earth.31 There were wild tribes living in the jungles. Subandhu refers to Kirātas32 and Pulindas.33 The loss of caste was only among rascals.34
- The study of sciences (vidyās) was thought necessary.35 As Subandhu's
ahụsions show, the Śrutis, 36 upanişads, 37 Rāmāyaṇa, 38 Mahābhārata, 39 Brha#kathā4l, Astādhyayi,41 Kamasutra,42 Chandoviciti,43 Alankara 44 works of Kalidasa 45 and systems of philosophy were studied with interest in his days. Brāhmaṇism was the prevalent religion. The hetrodox,views were CONfronted with great opposition and their impact was subsided. Jainism and Bridhism had declined. 46 VaişDavism was the popular cult at least in the area where Subandhu took birth and lived, that is, central India, 47 though "Siya worship and phallus-worship48 were also in vogue. People performed
religious rites and duties. Subandhu refers to the evening devotion49 and oblations to the sacred fire (agnihotra),50 The circumambulation of cows51 was also a religious act. Bulls were loosened in sacrifice to ancestors. 52
As to the marriage system we have no evidence of child marriage and divorce. A girl was married at the age of puberty; but sometimes the girls' -apathy to marriage even at the age of eighteen might worry her parents.53 - In the Ksatriya class' a maiden was given a chance for the choice of a husband for her and svayamvara was arranged for this purpose but if she failed to choose any, her father could marry her to a person of his choice. 34 Sometimes damsels eloped with their lover.56 Kings were polygamous. 67 Ladies with their husbands alive used minium in their hair.56 Sexual life was guided mainly by the Kamasūtra. One can hardly believe that there was no bad casts connection among women, still it seems that such relations were - strictly looked down upon and were severely punished. The secret unions -among lovers were not unknown.58 People had sometimes secret love inI trigues with others' wives. 59 Sexual relationship with the wives of rivals
also mentioned.80
The society of Subandhu's time had another class of women, the pronstitutes.61 They were beautiful and accomplished women, who enticed paramours with their merits and arts. They accompanied even the armies. 62
Men and women were fond of ornaments and cosmetics. Men decorated themselves with crest gems63, flowers, 64 armlets, 65 golden girdles66, earrings®7,

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Social Conditions in Subandhu's Time
23.
necklace, so and other ornaments of gold. They aänointed their bodies witby aloes7o and applied scents.21 Women adorned themselves with such ornaments, as necklace of pearls, 72 saphires73 and corals, girdles, 75 earrings,76 armlets,77 braceletsand anklets,*9. They wore tinkling jewelst and shining oma: ments.81 made of precious gems, gold and silver. Ladies decked their ears82 and hair83" with the clusters of blossoms. As to cosmetics, ladies afs dese cribed as applying to their bodies the powder of poárls84, the pollon of screw-pines85 and sandal paste.86 They sprinkled the sandal water87 over their bodies so as to protect themselves from heat. They scented their tresses with the aloes-wood smokes and other scents and embellished them with the wraths of blossoms like Nepal jasmine 88 and Malabar jasmines. The aged courtesans used the remedy for their gray hair." The ladies with their husbands alive adorned themselves with minium and tilaka.92 Maidens, too, used to put the tilaka on their forehead.90 The tilaka was made with saffron." Collyriums was also used. Ladies dyed their feet with the sap of lac.96 They polished their nails with the fragment of a stone. They decorated their cheeks with the scroll-work decoration of couro metics and applied the powder of saffron" and camphor 100 to their bros asts. Mirror101 was used. It would be wrong to suppose that all and sundry 3 used the costly ornaments and cosmetics. Only the rich might have naaides use of the ornaments of pearls and gold and costly cosmetics. The poor. could not have afforded them and would have used only cheaper things.
* The people of Subandhu's day were superstitious to an extent. He. depicts them as believing that the dreams seen at dawn were true 102 and that the places where the pairs of wagtails mated had the bidden treasures of wealth.103 . The principal means of amusements were music 104 and dance.105 People made peacocks dance with the deep sound of drums106. Dicing 107 is also ** mentioned.
As to food and drinks, Subandhu has mentioned among the cereals white wheat, rice, 109 perched grain;110 and among drinks water, milk111 and alcoholic beverages.119 The other edibles referred to are butter, 113, cream curdals and fruits'16. Salt was probably out of the sea water.117 He allades to the cleansing of rice with a pestle in the threshing mortar.118 Mention is also made of mustard 11. and pepper.120 Though moral objection to alcahol is very ancient in India and law-books strongly condemn it, drinking and drunkonnes are very frequently mentioned in literature, especially in the portrayals of love-scenes.
Subandhu mentions many things, which would have been used in his time. Of them, mention may be made of jar,121 ascetics’s water-jar, 122 sil

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Maan Singh
ver vessel, 123 pan,124 cup, 125 goblet,126 axe, 127 saw, 128 spade, 129 stake, 130 balance, 131 churning stick, 132 stick for cleansing nails, 133 reed used as a mark in a book, 134 paper, 135 ink-pot,136 cage,137 fan,138 wannowing fan,139 caskets, 14 whetstone, 141 chowry142 umbrella,143 pillow, 144 hook for catching fish,146 lamp, 146 banner, 147 dancing cord, 148 lute, 149 drum, 150 elephant's tying post; 151 bolls, 152 mortar,153 pestle, 154 grinding stone, 155 touchstone, 156 gold,157 silver, 188 glass, 159 quick silver, 160 magnet,161 pearls.162 rubies, 163 emeralds, 164 crystal, 165, rajapatta, 166 saphire,167 coral, 18 sūryakanta gem, 169 bitumen, 170 elephant's tusk. 171 ruddle, 172 Bengal madder, 173 red lead, 174 and camphor.175
Subandhu refers to the measurement of distance into yojanas176 and nalvas177 and that of weight into prasthas. 178 The golden dinars179 were then in vogue. The parts of a day were known by such terms as sakuni, nuga, bhadra and valuva. 180 The diseases which he had often seen were leprosy, 181. the malady of components,182 abdominal swelling183 and indigestion. 184
Trade was well developed in Subandhu's time, though he does not provide us with an elaborate description thereof. He refers to a merchant185 and, in the description of the Kirāta armies, tells us about the market shops.186 He describes the sea as containing ships,187 which might have been used for transporation and sea-trade. We have an allusion to agriculture also. Subandhu speaks of the peasant's method of strewing seeds in field at the time of sowing, 188 the gram-fields182 and the female guardias of the fieids of paddy.190 Fishing1'1 is also referred to. Spinning is also mentioned but it was not found among women.192
'Architecture was 'highly developed in his time. He gives us a copious description of the magoificent mansions of Kusumapura 193 and palace of Vasavadatta, 194 beset with precious stones. Among other arts drawing and painting, 195 music and dancing were well advanced.
From the above lines it appears that Subandhu lived in affluent circumstances and in a prosperous society.
SI
REFERENCES : 1 Vide our paper : gry for protauit, in Pracya Prajnā, Aligarh, Vol. I, 1968,
pp. 37–59. 2 Yasavadatta, ed, Fitzedward Hall, Bibliotheca Indica Publication, Calcutta,
1859, pp. 42, line 2–43, line 2; 293, line. 3-298, line 2. 3 ibid., pp. 41, line 1 ( Os); 124, line 1: 259, line 4 (); 293, line 3
(RT THA); 298, line 3 (719). 4 Ibid., pp. 41, line 1; 293, 3 (TT); 42, line 2 (arra); 124, line 2 (robur); 126
line 2 (145)

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Social Condition in Subandhu's Time 5 Ibid. pp. 43, line 3; 298, line 3 (E T); 129, line 2; 190 line 5; 198, line 1
(Sfē); 129, line 2; 201, line 1 (Frares); 199, line (acant); .00, line 1
(HUSETA). .. 6. Ibid., p. 298, line 2 (Errefi). 7 Ibid., p. 291, line 3, aturala si PR OF. 8 Ibid; p 291, line 3 (96 ) 9 Ibid., pp. 136, line 4-137, line 1, Herraforaafp r
. 10 Ibid, p. 17, line 3, gsfree arg. 11 Ibid., pp. 18, line 1-19, line 1, fagt afturg. 12 Ibid., p. 19, line 1, CERITT: y. 13 Ibid., p. 19 line 1, fafreierastearteay. 14 Ibid., pp. 19, line 2-20, line 1, Partalabgar T r . 15 Ibid., p. 20, lines 1-2, gautai itici. 16 Ibid., p. 125, line 2, Polenta at:. 17 Ibid,, pp. 20, line 1-21, line 1, gaiha Hra. 18 Ibid., p. 128, lines 3-4, P eta: gray. 19 Ibid , p. 127, lines 1-2, soupit: palay at #rafaay. 20 lbid., p. 129, line 2. F TESATST TH. 21 Ibid., pp. 19, line 2, Fest:
F E UE; 125, line 4, Tam To RafÀ. 22 Ibid., p. 19, line 2, a carei geftain. 23 Ibid , p. 20, line 2, THAT Tafasta. 24 Ibid, p. 21, line 1, #YTETTO FSGTTH. 25 ibid., p. 125, line 4. T EI ofag. 26 Ibid. p. 126, line 1 a quaeraty. 27 Ibid., pp. 20, lines 1-2, STAGE ; 125, line 3, Tiga: STIEUTH. 28 Fa-hien, the Chinese pilgrim who travelled over India for more than ten years
(400-411 A. D.) during the reign of Capdragupta II, has left a valuable record of the country. Unfortunately, he has not noted anything about the political condition of India at that time. Nor, surprisingly enough, has he mentioned the name of the great emperor Candragupta II in whose dominions he must have lived for more than five years. Still his brief account of the Middle Kingdom, which formed the heart of the kingdom of Candragupta II, gives idea of the peace, prosperity and contentment prevailing in the empire, He observes : "The people are numerous and happy; they have not to register their households, or attend any magistrates and their rules; only those who cultivate the royat land bave to pay (a portion of) the grain from it. If they
want to go they go; to stay on, they stay. The king governs without • S. Vol. 8 (4)

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.Maan Singh
decapitation or (other) corporal punishments." (quoted by R. C. Majumdar The Classical Age, Bhartiya vidya Bhawan, Bombay, Impression II, 1962, p. 22) Such a peaceful atomosphere prevailed even in the reign of Kumargupta I, son of Candragupt II; but the Gupta empire was menaced by various forces immediately before or after his death in 455 A. D. and his valorous son Skandgupta saved it from disruption and extinction (B. P. Sinha : Thc Decline of the Kingdom of Magadha. ed. I, 1954, pp. 1-3,). Subandhu probably began to write bis Vasavadatta in the later period of his life and could not complete it before these disturbar ces. He appears to refer to this evil state of affairs in the tenth prefatory stanza :
सा रसवत्ता विहिता नवका विलसन्ति चरति नो कं कः । .
सरसीव कीर्तिशेषं गतवति भुवि विक्रमादित्ये ॥ At another place, too, he seems to point to the disgrace and distress of his own and the noble persons of the Gupta family caused by these opponents : TATRATENTRE SU4H17Tufa: (p. 220, lines 1-2). His distinction, in the sixth prefatory verse, of the wicked from serpents by saying that the latter are foes to weasels (agascat) but not to be their family (a gorgot), whereas the wicked are hard even to the persons of the family of their enemies (Agingat), also refers to the enemies' misdeeds exercised against the Guota family. He refers to the rise of the wicked and the fall of the good खलोदयसाधुविपत्तिसाक्षिभ्यामक्षि2014 (p. 296, line 6). We may also suspect here Govindagupta's revolt against bis brother Kumäragupta I in this last years or the latter's son Skandagupt (R, C. Majumdar: The Vakāțaka-Gupta Age, reprinted 1954, p. 166); and the expression ( gut) may be understood to point to him as a man who is a foe to the persons of his family (see V, S. Apte : The Practical Sanskrit-English Dictionary, Pt. III, Poona, p. 1600). While the phrase atufafaragialta
1941 of may be taken to hint at his coming to power and his misdeeds done unto his own family and the honourable people. If he ever revolted, he might have been hard to Subandhu and his party also. Later he might have been defeated by Skandagupta who gained the royal throne saving the empire from disruption and extinction. It is probably because of thess troubles and distress caused by enemies in the last years of his patron Kumāragupta I that with a grief-stricken heart Subandhu remembers and grieves over the death of his patron's father, the nighty Vikramāditya Candragupta II who established a peacefnl reign suppressing all of his enemies and created a golden age, when there was no misery, the arts flourished and the honourable were duly honoured. When the Gupta empire fell on evil days, the painful memory of his death became acute to Subandhu's mind; for had he been alive at that time, the empire would not have suffered the unspeakable distress, the honourable would not have faced disrespect at the hands of the ignoble foes and arts would not have a lost noble connoisseur. For details see our paper : gar
uf in Pracya-Prajñā, Aligarb, Vol. I, 1968, pp. 52. 55. 29 Vänavadatti, p. 242, lines 3-4. Teffretrifiantia quaufarfe caferyayfa
तभाङ्कारिभभ्भरालीभारभरितभूमिभागबीभत्सेन,

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Social Condition in Subandhu's Time
30 See above note 28. 31 Vasavadatta, p. 259, lines 2-3, ora : 09:? . . 32 Ibid., p. 100, line 2. 33 Ibid., p. 95, line 5, 34 Ibid., p. 126, lind 3, Faktaar oidy. 35 lbid.. p, 259, lines 1-2, # 7 R r ar fer? 36 Ibid., pp. 161. line 2; 187, line 1, 37 Ibid , pp. 235, line 3-236, line 1, 59 F ETCHuara. 38 Ibid., pp. 234, line 4, 37/20ta FortugalEUT;
246, lines 2-3, arcatore Fadilan aftagalazi. 39 Ibid., pp. 20, line 2-21, line 1, gistrati Ara; 234, line 4, Predata ya
full. The Harivamsa is also referred to (pp. 93, lion 3-94. 1. fragtha glor
singura conta :). 40 Ibid., pp. 110, line 1, Fata Safranca ::
147, lines 2-3, Caritgafruat quien:. 41 By the name of Vyākarana, ibid., pp. 234, line 3, Arcusta oponya; 269,
line 4, mfha feareftaret 1956 ; 126, line 2, fant Harrast:. On the terms at and act see Pāṇini's Aşļādhyayi, I. 4.3; on HCA, III, 1.95; on aga, II. 4, 39, 75, 76; III. 2. 81; V. 2. 122; VI. 1. 34; 4. 75; VII. 1. 10,
103; 3.97; 4.78; and on feat III. 2.61, 76, 87, 177. 42 Ibid., p. 89, lines 1-2. Theefah 9 Hersartafea: Harcerias 43 Ibid., p. 119, lines 1-2, stafaraka hifalaret; 235, line, 1. grafara
faca TATTH . Chandoriciti is the science of metre (Chandahšásti a). For the use of this term in this general sense see Kautilya's Arthasāstra (1 3.1). the Apastambadharmasatra (II. 4.8.11), Varāhamihira's Byhatasamhita (C IV 64) and Kedárabhatta's Vyttaratnakara (VI. 3). The two chapters in Bharatas Nalya'sāstra dealing with metres are called Chandoviciri (XIV and Xy in the Kávyamala edition and XV and XVI in the Kashi Sanskrit Series edition),
Dandin also speaks of it as a scienie (vidyā) in his Kavyadarsa (I. 12). 44 Vasavadattă, p. 235, line 3, Taholafa
ar. Pt. R.V. Kriche chariar (Vasavadattā, Srirangam, 1906) reads aferer AASTATTUNG Subandhu probably wrote बौद्धसङ्गितिमिवालङ्कारभूषिताम . Sivan Alankāra as a work of Dharmakirti : Ta r t profil grafo. Stor P ara. Believing Sivarāma many scholars like Aufrecht (Indische Coudien vol. XVI. pp. 205-207), Hall (The Vasavadatta, Introduction). Peterson
The Subha sitävali, Preface, p. 4 and J B.B.R.A.S., Vol. XVI, p. 173), Telang (1.B.B.R.A.S., Vol. XVIII. pp. 148, 150) and Batukanath ("Brief Survey of Sahitya sastra" in the Journal of the Dept. of Letters, Calcutta, Vol. IX, p. 119) regard Dharmakirti as one of the oldest writers on poetics. S. P. Bhattacharya (Neo-Buddhist Nucleus in Alankarašastra, in J.A.S.B. Vol. XXII, 1956. Pt. I.
the two
1 XV and are called

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Maan Singh
pp. 49-66) hopes that it might ultimately turn out that Dharmakirti wrote on poetics (p. 64). M. Sylvain Lévi (Bulletin de 1 'Ecole Francaise de' Extreme Orient. 1903, P. 18.) denies that Subandhu here alludes to Dharmakirti's literary activities. That Dharmakirti was a poet, is evident from the quotations found in the anthologies where he is often cited as Bhadanta Dharmakirti (vide sarngadharapaddhati, No. 947; Subhā sitävali Nos, 657, 737, 1587, 1617, 2246, 3232). Apandavardhana, too, cites the verse,
लावण्यद्रविणव्ययो न गणित: क्लेशो महानर्जितः स्वच्छन्दै चरतो जनस्य हृदये चिन्ताज्वरो निर्मितः । एषापि स्वयमेव तुल्यरमणाभावाद् वराकी हता
कोऽर्थश्चेतसि वेधसा विनिहितस्तन्व्यास्तनुं तन्वता ।। (Dhvanyaloka, Udyota III, ed. Rama Sāgara Tripāthi, Banaras, 1963 p. 1198) and ascribes it to Dharmakirti: 7 T a t: sta sfera: FSTaga 7 ORTE (p. 1205). But there is no positive evidence to show that Dharmakirti ever wrote a work on poetics (alankarasāstra).
We have two works-with the title Alankāra, one is the Satralankära of Ašvaghosa (first century A.D.), translated into Chinese by Kumārajiva (405 A.D.); and the other is the Mahāyānasütrālankāra of Asanga, commented on by Vasu. bandhu (fourth century A.D.) The Alankāra mentioned by Subandhu is proba
bly either the work of Asvaghosa or that of Asanga. 45 Vasavadattā, p. 153, lines 2-3, 3797547 giore a Te gatea: 3719.
HERE. The curse of Durvāsas is the invention of Kālidāsa. It is not available in the Mahabharata, the source of his Abhijnanasākuntala. Kuptaka, illustrating the second kind of the prakaranavakrata which consists in a literary composition in the change of some historical event with a view to making the plot life-like, noble and effective, quotes as an example this curse of Duryāsas on Śakuntala (Vakroktijivita verse 8, cited under IV. 2-3, ed. Acarya Viśvesvara
Siddhānta siromani, Delhi, 1955). 46 Cf. Väsavadatta, pp. 93, lines 2-3, Hatert fafgafas : : 144 Noes 2-3, parafa Pahalgarftu C JETTAHEFT; 297, lines 3-4, HHIA
ada fasebaluaketa. See also K. T. Telang: "Subandhu and Kumārila", io J.B.B.R.A.S. Vol. XVIII, pp. 147-167, 47 Vide our paper: gary for fresfatuit, in Prācya Prajñā, Aligarh, Vol. I, 1968
pp. 58-59. 48 Väsavadatta, p. 191, lines 1-2, FAT
TITAETATTETRI. 49 Ibid., p. 169, line 3, 77529acatuareg freeg. 50 lbid., pp. 117, line 3, 3AETTET ratefesafna; 259, line 2, fx #91
faat : ? 51 Ibid., p. 259, line 3, PE 77 aleruflar: 973:? 52 lbid., p. 125, line 2, Paai aan:.

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Social Condition in Subandhu's Time
29
53 Vasavadattǎ who was a maiden of about eighteen years (cf. ibid., p. 67, line 2, कन्यकामष्टादशवर्षदेशीयाम् ) remained averse to marriage in her youth (p. 130, line 5-6 सा रावणभियेवोल्लासितगोत्रा परिणाममुपयात्यपि यौवनभरे परिणयपराक्मुखी
). It worried her father (pp. 239 line 4-240, line 3. एषामत्स्वामिदुहिता पित्रा प्रभातप्रायायां रजन्यां यौवनातिक्रान्तदोषशङ्किना हठेन विद्याधरचक्रवर्तिनो विजयकेतोः पुत्राय पुष्पकेतवे पाणिग्रहणेन दातव्येति).
54 When Vasavadatta did not choose any of the princes who came in her svayamvara, her father resoleved to give her in marriage to Puspaketu, son of Vijayaketu, the supreme lord of the Vidyadharas.
55 Vasavadatta eloped with her lover Kandarpaketu (ibid., p. 241, lines 2-3). 56 Anangavati is said to be the chief queen of King Śṛngārasekhara (ibid., p. 130,
line 1), which shows that he had other queens, too.
57fbid, p. 127, line 2. गान्धारविच्छेदो रागेषु न पौरवनितास
58 Kandarpaketu met his beloved Vasavadatta in her mansion without the knowledge of her parents. We come across women at their rendezvous (abhisarikäs, pp. 45, lines 3-4; 194, line 1) and their female messengers conveying messages to their lovers (pp. 194, line 1-241, line 2).
59 Subandhu refers to the paramour of Muralika, for which reason she is abon loned by her husband (pp. 228, line 1-229, line 1).
60Ibid., pp. 200. line 1-201 line 1, स खलु बीरः प्रतिपक्षस्य य सम्प्रहारतः कुञ्जरान् नयति. Vide Sivarama's gloss.
61 Subandhu gives an elaborate descripion of the prostitutes of Kusumapura (pp. 114, line 1-116, line 2). He has many other allusions to courtesans (pp. 166. line 2; 161, line 1: 163, line 6; 178, line 4).
62 Ibid, p. 291, line 2, व्यवस्थाप्यमानवेश्यानिवेशम्.
63 Ibid., pp. 10. line 1; 13, line 1; 192, line 2.
64 Ibid., pp. 111, line 2; 117, line 5
65 Ibid. p. 149. line 3 (arg).
66 Ibid., p. 295, line 6 (:).
67 Ibid., p. 166, line 1.
68 Ibid., p. 149, line 4.
69 Ibid., p. 144, line 4 (:).
70 Ibid., p. 143. line 1 (gefferer-).
71 Ibid., p. 147, line 3.
72 Ibid, pp. 42, line 1; 183, line 3; 285, line 3.
73 Ibid., p. 138, line 1.
74 Ibid., p. 40, lines 1-2.
75 Ibid., pp. 55, line 2; 128, line 4, 171, lines 2-3, 224, line 2; 225 lines 1, 2; 283, lines 2-3.
76 Ibid., pp. 188, line 1; 166, line 2-3 (g) 121, line 4 (2)
77 Ibid., p. 64, line 1 (9).
78 Ibid., pp. 50, lines 2-3 (g); 127, line 1 (2).

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Maan Singh 79 Ibtd., pp. 49, line 3; 62, line 2; 112, 132, line 5 (तुलाकोटि); 137, 2 (नपुर) 234.
line 4 (काण्ड). 80 bid., p. 53, line 1 (रणितमधुरमणीनां रमणीमाम् ). 81 Ibid, p. 84, line 1 (भास्वतालङ्कारेण). 82 Ibid.. p. 224, line 1. 83 Ibid, p. 49, line 1. 84 Ibld, p. 157, line 4-5 (भाविनि विलासबति निक्षिप मुक्ताचूर्णमिकरम). 85 Ibid., p. 157, line 2 (तरले तरङ्गवति विकिर केतकीधूलिम् ). 86 Ibid.. p, 267, line 4 (जलदेवताचन्दनविच्छित्तिभिरिव'. 87 lbid., pp. 156, live 7-157, line 1 (मुग्धे मदनमञ्जरि सिञ्च चन्दनोदकेन). 88 Ibtd., p. 177, lines 3-4. (कामिनीकेशपाशसंस्कारागुरुधूमपटलैरिव), 89 bid., p. 49 line 1. (बिगलितकुन्दैरलकै:). 90 Ibtd., p. 50 line 1 (केशपाशदरदलितमालतीमालापरिमल-1. 91 Ibid , p. 178, lines 3-4, (पलितौषधमिव वृद्धवारविलासिन्याः ). 92 Ibid., p. 247, lines 1-2 (अविधवामिव सिन्दूरतिलकभूषितां प्रवालाभरणां च). 93 Tbid.. p. 237, line 1 (तमालपत्रप्रसाधिताम्). The maiden Vasavadatta is spoken of
as adorned with a tilaka. . 94 bid.. pp 187, line 5-188, line 1 (प्राचीललाटकुङ्कुमबिन्दुचक्राकारः); 254, line 2 (प्राची. ___ ललाटतटकुसुम्भाम्बुबिन्दौ), 95 Ibld., pp. 4, line 2 (कज्जल); 187, line 1 (अशीरराशि) 96 Ibid, pp. 43, line 2 (जयलक्ष्मीपादालक्तकराग-); ___90, line 3-91, line 1 (पिण्डालक्तकरागाङ्कितपाद); ____197, lines 1-2 (नवयावकपङ्कपल्लवितसनूपुरतरुणीचरण-). 97 Ibid., p. 44, lines 2-3 (मेनकानखमार्जनशिलाशकल इव). 98 Ibid., pp. 130, line 5-140, line 1 (नवयौवनरागतरलकेरलीकपोलपालिपत्रावलीपरिचय
चतुरः). 99 Ibid., p. 231, line 3 (कर्पू रिके पाण्डुरय कर्पूरधूलिभिः पयोधरभारम् ) - 100 Ibid., pp. 139, line 2 (कर्णाटसुन्दरीस्तनकलशघुसृणधूलिपरिमलामोदवाही) ___189, lines 1-2 (कुङ्कुमारुणैकस्तनकलशाखण्डलाशाङ्गनायाः) 101 Thid.. pp.7, line 2; 8, line2; 167, line 2; 187, line 4; 190, line4: 205. line2.
279, line 5. 102 Kandarpaketu dreams of the heroine Vāsavadattā at the time of dawn, (pp.44.
line 1-67, line 3). For the belief see Sivarāma's gloss. 103 Ibid., pp. 100, line 1-101, line 1 (कणाटीरमिथुनमैथुनदर्शनोपजातनिधिग्रहणकौतुककिरा
अशातखन्यमानतीरया). For the belief see Sivarāma's commentar. 104 Subandhu speaks of the gandhara and vibhāsa rägas (pp. 127, line 2.
विच्छेदो रागेषु; 45, line 4-5, विभासरागमुखरकार्पटिकजनोपगीयमानकाव्यकथासु

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Social Condition in Subandhu's Time
31
TOITE) and of the kākali sāyana and carcari gita (pp. 280, line 9, 1st
afh; 132, line 6-133, line 1, afacu l tyaraqueat. Fro ttfata Chandanara:) in addition to singing in general (pp.
128, lines 1, 2; 173, line 6; 211, line 2; 227, lines 4-5). 105 Subandhu refers to dancing (p. 282, line 3) and a dancer (p. 255, line 4). 106 Ibid, p. 211, lines 3-4 (Flare fa r a afaasilca ). ! 107 Ibid., pp. 120 line 5: (stlaç saaret:) 284, lines 1-3 (ataefta: sony AT
रिकाकोष्टिकासु समुत्पतद्भिर्जतुशबलैरिव द१रैर्नयद्यतरिष चक्रीड वर्षाकाल:). 108 Ibid., p. 192, line 3 (Santec). 109 Ibid.. pp. 19, line 1; 251, line 5; 252, line 1. .. 110 Ibid., p. 183, line 1; 184, line 2, 111 Ibid., p. 80, lines 1, 2. 112 Ibid. pp. 105, line 2; 106, line 1: 112, line 2; 123, line 1; 224. fine 1; 230. line
2; 269, line 1. 113 Ibid., pp. 73. line 2 (HE) 190, line 3 (avata). 114 Ibid., pp. 73, Ilne 1 (EFT); 125, line 4. 115 Ibid., p. 125, line 4. 116 Ibid., pp. 2 line 1 (act); 107, line 3 (95). 117 Ibid., p. 269, line 3. The ocean is described as the birthplace of salt. 118 Ibid., p. 251, lines 3-5. (Traila
ea actuat STATES 36खल इव चन्द्रे कण्डनकीर्णेष्विव तण्डुलेषु तारागणेषु मीलत्सु) 119 Ibid., p. 71, line 1. 120 lbid., p. 292, line 4. 121 Ibid... pp. 181, line 3; 189, line 1; 214, line; 219 line 3; 253, line 1 122 Ibid., p. 118, line 1 (They). 123 Ibid., pp. 191, line 6; 192, line 4. 124 Ibid., p. 184, line 2 (217). 125' Ibid., p. 189, line 6 (95) 126 Ibęd., p. 45, line 1 (797) 127 Ibid., p. 76, line 1 (TE). 128 Ibid., p. 285 lines 1, 2. 129 Ibid., p. 76, line 1 (FETC) 130 Ibid., p. 242, line 2 (575) . 131 Ibid., pp, 60, line 4; 174, line 1. 132 Ibid., p. 73, line 2 ( TE) 133 Ibid., p, 283, line 4. . . 134 Ibid.; p. 250, line 2. 135 Ibid., p. 238, line 4 136 Ibid. p. 239, line 1, 137 lbid., p. 234, line 2. 138 Ibid. pp, 193, line 3; 232, line 6.

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32
Maan Singh
84, line 4 (Papines 2, 3; 167, lin. 1, line 1 (
139 Ibid, p. 77, line 1 (TS) 140 Ibid., p. 57, line 3 (gs). 141 Ibid., p. 193, line 2 (179) 142 Ibid.., p. 190, line 5. 143 Ibid., p. 190, line 4 (314197) 144 Ibid., p. 44, line 4 (3997) 145 lbid., p. 138. line 3 (TTT) 146 Ibid. pp. 4, line 2; 113, line 2. 147 Ibid., pp. 295, line 6: 298, line 2. 148 Ibid., p. 282, line 3. 149 Ibid., pp. 19, line 1 (aftur): 77, line 2 (aa); 225, line 1 (
T ast) 150 Ibla., p. 221, line 4 (EE) 151 Ibid., p. 269, line 3 ( TFF) 152 Ibid, p. 106, line 2 (OET) 153 Ibid., p. 251, line 4 ( kes) 154 Ibid., p. 251, line 4 (6) 155 Ibid., p. 285, line 4 (TE) 156 Ibid., p. 284, line 4 (
2 014) 157 Ibid., pp. 39, line 2; 54, lines 2, 3; 167, line 2; 187, line 4; 188, lines 1, 2, 3;
216, line 5; 253, line 6; 254, finc 1 ( F); 11, line 1 ( oz); 20, lines 1-2; 284; line 4 (qui); 26, line 6; 173, line 2; 213, line 2; 288, line 3 (1512 ); 144, lins 4; 188, line - (Ardeat); 295, lide 6 (CA); 224, line 2
(PEA), 158 Ibid., pp. 4, line 2; 191, line 6; 192, line 4 (752) 127, liue 1 (Cavi). 159 Ibid., p, 221, line 1 (F). 160 lbid., pp 79, line 1; 191, 5 (ar). 161 Ibid., p. 197, line 1 (174) 162 Ibid., pp. 216, line 5; 220, line 2; 267; line 6 (9#ar). 163 Ibid., pp. 216, line 5, 252, line 5 (CAT) 264 Ibid., p. 216, line 5 (). 165 Ibid , pp. 291, line 1; 193, line 2; 214, line 3; 217, line 5 (E92) 166 Ibid., p. 187, line 2. 167 Ibid., pp. 188, line 1; 179, line 5: 253, line 6 (sala). 168 Ibid., pp. 114, line 2; 173, line 1; 255, line 5; 268, line 5 (997) 169 Ibid., p. 255, line 7. 170 Ibid., p. 264, line 4 (tau). 171 Ibid., p. 234, line 1 (parcela:). 172 Ibid., pp. 88, line 2; 89, line 3 (2i); 225, line 5; 254, line 5 (w)

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Social Condition in Subandhu's Time
173 Ibid.. p. 254, line 3 (मञ्जिष्ठा). 174 Ibtd., p. 165, line + (सिन्दूर). 175 Ibtd., 2 105, lines 1-2 (घनसार). 176 Ibtd., pp. 243, !ine 4; 255, line 9. 177 Ibtd., pp. 82, line 5; 250, line 4. 178 Ibtd., p. 91, line 3. 179 Ibtd., p.254, line 4. 180 Ibid., p.94, line 1. 181 Ibtd.. p. 184, line 4. 182 IBid., p. 93, line 1 (धातुविकार). 188 Ibid., p. 93, line 1 (प्रवृद्धगुल्मता). 184 Ibtd. p. 75, line 1 (अजीर्णविकार). 185 .Ibid, p. 256, line 5 (वणिज इव प्रसारिताम्बरे). 186 Ibid., P. 292, line 1 (विपणिकेतुवंशम् ). 187 Ibtd., p. 25, line 1 (सपोत-). 188 Ibid., pp. 250, line 4-251, line 1 (कृषीवलेनेव कालेन तिमिरबीजेष्विव मधुकरेषु कुमु
दक्षेत्रेषु मधुरसकर्दमितपरागपङ्गेषु घनघट्टमानदलेषु भ्रमरेषु व्याजात् पङ्कजेषुप्यमानेषु). 189 Ibtd., P. 122; lines 1-2 (प्रशस्तकेदार इव बहुधान्यकार्यसम्पादकः), 190 Ibd., P. 288, line 6 (हृष्टकलभगोपिकागीतसुखितमृगयूथे). 191 Ibtd., p. 138, lines 3-4 (पथिकजनहृदयमत्स्यं ग्रहीतुं मकरकेतोः पलाव इव पाटलिपु
पमदृश्यत). 192 Ibid, p. 129, lines 1-2 (कर्तनमलकेषु न पुरन्ध्रीषु). 193 Ibld., p. 110, lines 1-3. 194 Ibtd., p. 216, line 4-223, line, 1. 195_Ibtd., pp. 157, lines 3-4 (चपले चित्रलेखे लिख चित्रे चित्तचोरं जनम् ).
Sambodhi Vol. 8(5)

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A NOTE ON THE NOMENCLATURE FOR
MATERIALISTS IN ANCIENT INDIA
Arvind Sharma
I
Not only does there not exist a complete and comprehensive account of Indian materialism1 by an Indian materialist,2 even the names by which the Indian materialists are known are far from being completely understood. It is the purpose of this paper to present the spectrum of conjecture on their nomenclature.
II
One gets the general impression from the writings on Indian materialism that materialistic philosophy was indistinguishably called Lokayata, Cārvāka or Barhaspatya. However, from some sources one gains the impression that these represented three distinct brands of materialism, so that the materialists were identified as :
(a) Carvakas (difficult to interpret; Cärvaka is said to be the founder of the sect; he is undoubtedly the demoniac ogre spoken of in the Mahabharata);
(b) Lokayatas, "worldly', 'spread throughout the world' (a term which, according to T. W. Rhys Davids, denotes primarily the knowledge of nature-lore, and whose adherents are said to be the explainers of the genesis of the world"); and
(c) Barhaspatyas, 'disciples of Brhaspati (the chaplain of the Vedic gods and the lord of wisdom).
There do not seem to be sufficient grounds for distinguishing among these, it appears, on the whole and it has even been suggested that "Perhaps the two names, Lokayata and Carvaka, were his (Brhaspati's) title and Brhaspati his original name".7

III
The name Carvaka has been explained in several ways. It is sometimes regarded as the name of a person. About the identity of the person, however, different opinions seem to exist. On one view, "Carvaka is the name of the founder of this school". On another view "it was originally

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A Note on the Nomenclature for Materialists in Ancient India
35
the name of the disciple to whom the doctrine was first communicated by its founder". 9
Even as an individual Cārvāka has received several identifications : (1) that of being the founder or (2) the disciple of the founder have been noticed. Besides, (3) "The name Cārvāka is clearly connected with that of Kārva, and this is given as a synonym of Buddha by Bālaśāstrin in the Preface to his edition of the Kāsikā (p. 2). He is represented as a teacher of the Lokāyata or world-wide system, if that is the meaning originally intended by the word”.10 Then, (4) “The Mahābhārata describes a Cārvaka as a demon (rākşasa) in the garb of a Brāhmaṇa. He performed austere penances, and got a boon from Brabmā that he would be immune from injury at the hands of all creatures He was warned not to oftend the Brāhmaṇas. Armed with this boon he began to torment the gods They approached Brahmā to compass his destruction. He assured them that he would meet with destruction by insulting the Brāhmaṇas. Stripped of poetic metaphors, the story indicates that the Cārvākas did not believe in the superiority of the Brāhmaṇas and the existence of gods or heaven, and that they sought their own pleasure by injuring others”. 11 The Mahābhārata also "relates that during Yudhisthira's triumphal entry into Hastināpura, a raksasa (demon) named Cārvāka disguised himself as a brāhmin and reviled him, reproaching him for the crimes by which he had gained the throne. The demon preached profane, atheistical and heretical doctrines, but he was soon exposed by real brāhmins and reduced to ashes by the fire of their eyes". 12
Some explain Cārvāka as a generic rather than as a specific name. Thus it is suggested that “More probably the word is to be understood as the equivalent of sweet-tongued (caru-vaka) which aptly describes the advocates of a doctrine characterized by so much superficial attractiveness”. 13 According to another view, "They were called Cārvāka because they would only eat but would not accept any other religious or moral responsibility. The word comes from cary to eat". 14 Some scholars like to hold both these options open and suggest that "The word carvāka is derived from either Căruvāk or sweet-tongued or carv, to eat", 15 Others try to combine the two derivations "They encouraged good living, good eating and good drinking, and due to this doctrine some authorities believe that the name Cārvāka does not derive from a philosopher but from a school of epicures (carva, 'chewing') and hedonists (cāru, pleasing)". 16
Thus the significance of Cārvāka remains obscure. It may be a proper name, but "According to still another view, the word 'Cārvāka' is not a proper name, but a common name given to a materialist, and it signifies

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36
Arvind Sharma
a person who believes in ‘eat, drink and be merry' (the root 'carv' means to eat), or a person who eats up his own words, or who eats up all moral and ethical considerations, or a person who is 'sweet-tongued' (chāruvāka) and therefore whose doctrine is superficially attractive".17 “Thus the word Carvaka holds good partly as the name of the founder of the system but is also explained in a diffierent way"18 and ways.
IV The word Lokāyata19 is similarly explained in a variety of ways. Those may be listed as follows:
(1) “Lokayata literally means 'one who goes the worldly way":20
(2) Lokāyata means "(literally, that which is found among people in general)",21
(3) Lokāyata "means a commoner and therefore, by implication, a man of low and unrefined taste";22
(4) Lokāyata, “the very name given to these heretics would seem to imply that their doctrines had met with a world-wide acceptance (Lokāyatikas)";23
(5) Lokäyata "i. e. a doctrine which concerns this world". 24
V
There is less scope for difference of opinion when it comes to the designation of Bārbaspatya as obviously it has to be connected with BỊhaspati but the identity of Bịhaspati is not at all clear. Indeed “BỊhaspati is no doubt a very perplexing character. His name is given as that of the author of two Vedic hymns, X, 71, X, 72, a distinction being made between a Bphaspati Angiras and a Bșhaspati Laukya (Laukayatika ?)". 25 He again appears in the Upanişads and the "Maitri Upanişad describes him as a heretical teacher". 27 In any case, “In later Sanskrit, a Bārhaspatya or a follower of Bịhaspati, has come to mean an infidel in general".27
To conclude : the materialist school of ancient India has suffered doubly. Not only authentic works of the school itself are no longer availablo, the exact derivations of the names by which it is known also do not seem to be traceable with any measure of certainty.
Foot-Notes 1 Surendranarb Dasgupta, A History of Indian Philosophy Vol. 1 (Cambridge
University Press, 1957) p. 78; V. M. Bedekar (tr.) Erich Frauwallner History of Indian Philosophy Vol. II (Delhi: Motilal Banarsidass, 1973) p. 258 note 386; etc.

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A Note on the Nomenclature for Materialists in Ancient India
37
2 See Jadunath Sinha, A History of Indian Philosophy Vol. I (Calcutta : Sinha
Publishing House, 1956) p. 229. But see Debi prasad Chattopadhyaya, Indian
Philosophy (New Delhi: People's Publishing House, 1964) p. 189. 3 See M. Hiriyanna, Outlines of Indian Philosophy (London: George Allen and
Unwin Ltd., 1932) p. 187; etc. 4 Debiprasad Chattopadhyaya, op. cit., p. 31. 5 James Hasting, ed., Encyclopaedia of Religion and Ethics Vol. VIII (New York:
Charles Scribner's Sons, 1958 [first published 1915]) p. 493. 6 "It should be noted however, that Hemacandra distinguishes between Bärhas
patya or Nāstika and Cārvāka or Lokāyata, though he does noet tell us which he considers the exact points on which the two are supposed to have differed" (Max Müller, The Six Systems of Indian Philosophy (London: Longmans, Green
and Co. 1903) p. 99). 7 P. T. Raju, The Philosophical Traditions of India (University of Pittsburg Press,
1971) p. 86. 8 Chandradhar Sharma, A Critical Survey of Indian Philosophy (London: Rider &
Co, 1960) p. 40. 9 M. Hiriyanna, op. cit., p. 187. "Brhaspati, a heretical teacher, is regarded as
the traditional founder of this school... Sometimes this Bphaspati is equated with the teacher of the gods who propagated materialism among the Asuras so that they might be ruined. Cārvāka, after whose name this school is so called is said to be the chief disciple of Bşhaspati" (Chandradhar Sharma, op. cit.. D. 40). In the Saryadarśanasangraha of Madhava, Carväka is "given as the name of a Rakshasa, and he is treated as a historical individual to whom Brhaspati
or Vācaspati delivered his doctrines (Max Müller, op. cit., p. 99). 10 lbid., p. 99. Does this create the rather remote possibility of Cārvāka being
connected with the Buddha in some way? 11 Jadunath Sinha, op. cit., p. 231. 12 Benjamin Walker, The Hindu World Vol. I (New York: Frederick A. Praeger,
1968) p. 228. Also see Debiprasad Chattopadhyaya, op. cit., pp. 191-192. 13 M. Hiriyanna, op. cit., p. 187, It could also be interpreted as the name of an
individual. "We do not know how exactly the word Cārvāka was derived. It is perhaps a combination of caru (sweet) and vāk (speech) and so meant the 'sweet-tongued', because he (Brbaspati) taught what all human beings generally
want, viz., that pleasure is the ultimate aim of life" (P. T. Raju, op. cit., p. 86). 14 Surendranath Dasgupta, op. cit., p. 79. 15 Jadunath Sinha, op. cit., p. 229. 16 Benjamin Walker, op. cit., p. 229. 17 Chandradhar Sharma, op. cit., p. 40. 18 V.M. Bedekar, op. cit., p. 258 note 385, also see Debiprasad Chattopadhyava
op., cit., p. 199. 19 The forms Lokayita (Max Muller, op. cit., p. 439) is also attested to. 20 P.T. Raju, op. cit., p. 86. 21 Surendranath Dasgupta, op. cit., p. 78 fq. 2. 22 Chandradhar Sharma, op. cit., p. 41. 23 Max Muller, op cit., p. 98.

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Arvind Sharma
24. V. M. Vedekar op. cit., p. 221. 25 Max Muller, op. cit., p. 94. 26 M. Hiriyanna, op. cit, p. 187, also see Max Muller, op. cit, pp. 95-96. 27 Ibid., p. 96. Because Bphaspati is also the name of the chaplain of the gods
(Indra is called Brhaspati-purohita, ibid., p. 94) how is this apparent conflict to be resolved? They perhaps represent different persons but it has also been argued that the conflicting accounts as chaplain of the gods and as a heretic reflect two attitudes, in succession towards the same person. It has thus been suggested that "Brhaspati, with a lofty enthusiasm, flung away the fetters of religion, so that he might be freely righteous and noble. Some of the verses of the Vedic hymns ascribed to him are quite edifying. Whatever may be said of his followers, his own teachings were of an elevated character. Bphaspati bad many followers, and all of them were independent thinkers raising objections against the current superstitions. It is perhaps for the liberties he took with the gods that Bịhaspati was regarded as their teacher. But this state of things changed; a reaction against the school of Brhaspati set in, for which its negative attitude was perhaps responsible. The Vedic literature posterior to the Mantras is disfigured by anecdotes in which the pious sages poured out their wrath on the heads of those early oppositionists, viz. Bphaspati and his followers. The Taittiriya Brāhmaṇa relates an interesting anecdote which runs as follows: 'Once upon a time Brhaspati struck the goddess Gayatri on the head. The head and the brain were smashed to pieces. But Gayatri was immortal and so did not die. Every fragment of her brain remained alive'. Some scholars find an allegory behind this : Gayatri is the symbol of Hindusism; Bịhaspati tried to destroy it by introducing opposition. But Hinduism is eternal, it was not destroyed. In the Maitrāyani Upani sad we find another anecdote : Bphaspati assuming the form of Sukra brings forth false knowledge for the safety of Indra and for the destruction of the asuras. By it the asuras are taught that good is evil and evil is good; and they say that this new law which upsets the Vedas should be studied. Here Brhaspati is painted as a deceiver, a hypocrite. The Mahabharata records a story of this period, relating how Brhaspati, the sceptic, had a long discussion with Manu, one of the founders of the sacrificial cult and was in the end converted to the latter's view-point. The worst that is said of Brbaspati's teaching is that it is drawn from a study of the female intellet wbich is full of subtelty and deceit! The Vişnu Purāņa records that a number of demons, in ancient times, began to practise severe penances acording to the injunctions of the Vedas. This caused great apprehension to Indra. At his prayer Mayāmoba was created, and he preached to the demons the pernicious doctrines of Brhaspati, not for their benefit, but for their destruction. Thus they became enemies of the Brāhmaṇas, gave up their austerities, and were averse to the study of the Vedas. Then, as they had strayed from reilgious observances, Indra killed them. Almost similar is the account recorded in the Padma Purāna." (Hardas Bhatta. charyya, ed., The Cultural Heritage of India Calcutia: The Ramakrishna Mission Institute of Culture, 1953 pp. 172-173). Also see M. Hiriyaona, op. cit., pp. 194-195.

Page #40

ĀPASTAMBA DHARMA-SŪTRA AND
ITS PREDECESSORS
Surabhi Sheth
The Dharma Sutras were written to systematise the customs and usages prevalent in the society and to legitimise certain traditions to regulate the daily life of an individual according to his age and station in life and to determine the aspirations and expectations of individual and society mutually so as to ensure the fulfilment of the rights and privileges which an individual can have by serving the socity through performance of his duties.
In studying the Dhama-sūtras, one is particularly impressed by the several references wherein mention is made of existing literature prior to the composition of the Dharma-sūtras and opinions of various authors in different contexts. Though complete works of these authors are not available, it proves the existence of a long tradition and the vast complexity of change that took place in the observance of various customs during that period.
Here an attempt is made to study predecessors of Apastamba from the various references occurring in the Apatamba-Dharma-Sutra (ĀP. Dh.S. or ĀP.). The ĀP. Dh. S. refers to Vedas, Brāhmaṇas, Smộtis, Purāņas, and quotes many opinions of individual authors either by their special mention or generally by words like 'iti eke', 'athāpyudāharanti' 'iti upadisanti' etc.
Apastamba and the Vedas :
The ĀP.Dh.S. refers to Vedas as authoritative sources of Dharma.l Many a time it refers to the use of several mantras on different occasions.
Thus it says that if the ancestors of a brahmacarin were deprived of upanayana ceremony, then the Prāyaścitta be performed by the brahmacarin by touching water reciting the seven Pavamāna mantras, the Yajus Pavi. tra, 3 the sāman of Vamadevao and the angirasa of Taittiriya samhita5 or along with the above mantras, he may sprinkle water while reciting the Vyährtis. The Pāvamāni mantras are again referred to when it is said that if the upanayana ceremony is not performed of any of his ancestors, he might perform the Prayascitta prescribed for it, and then he should perform the upanayana ceremony and take bath with Pavamāna and other mantras. (ĀP. 1. 26)7
The ĀP. Dh. S. mentions that the vedas have six angas8 and enumerates Chhanda, Kalpa, Vyakarana. Jyotis, Nirukta, Śikṣā and Chhandoviciti

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Surabhi Sheth
which are seven.' Haradatta reads chhandaḥkalpa as one word and explains 'chhando vedastatkalpayati....iti chhandakalpaḥ Kalpasūtrani'. But according to Kane, this is a farfetched explanation.10 Elsewhere Apastamba refers to the convention of those who know nyāya that angas (such as Kalpasūtras etc.) cannot be designated the Vedas!1 (which are the principal) which is clearly a reference to Purvamimämsä (1. 3. 11-14) and he says that those who know Nyāya lay down that a mere anuvāda (affirming or reciting) of what is well known to all is not a positive rule (a vidhi). This is similar to Jạimini's dictum, 12
While discussing whether even in the form of ucchişta, the prohibited things may be eaten by a brahmacārin or not, AP, says that acārya himself might not give to any śiśya any object which is prohibited by the śruti13, as e.g. salt, honey, meat, etc.14 because śruti is more powerful than acara which is current. Any śruti or smsti is inferred on the basis of acāra, an inference about śruţi or smrti should not be contrary to pratyakşa ācāra, Åpastamba tries to say that the denial of salt etc. is recommended in the Brāhmaṇas.
Regarding the discussion as to what should be considered as having a higher authority - the vedas or those who keep a vow of chastity -, it is said that it is the firm opinion of those who are well versed in the trayi vidya that the vedas are the highest authority. They consider that the rites which are ordered there to be performed with rice, yava, animals, clarified butter, milk, potsherds in conjunction) with a wife and accompanied) by loud or mutterd mantras, must be performed and that hence a rule of conduct which is opposed to these rites is of no authority.14
All the four Vedas are referred to. The Three old ones, ķk, Yajus and Saman are mentioned both separately and collectively by the name trayī vidyā i.e. threefold sacred science, and the fourth is called not Atharvängirasaḥ, but Atharva-veda. 16 Āpastamba refers to the Angirasa-Pavitra (Ap.1.2.2) and he gives an abstract of a long passage from Atharvaveda (XV.10-13) regarding the treatment of a Vrátya, i. e. a learned mendicant brahmin, who really deserves the title of atithi or guest.17
Though Āpastamba does not say that his rule is based on the Atharvaveda, he cites Brāhmaṇa as his authority but it actually refers to the Brahmanalike fifteenth book of the Atharvaveda as the sentences to be addressed by the host to his guest agree literally with those which the Atharvaveda prescri: bes for the reception of a vrātya. Haradatta also says the same thing in his commentary. Actual quotations from the Atharva-Veda are not frequent in vedic literature, and the fact that Apastamba contains one, is, therefore of some interest.18

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Apastamba-Dharma-sutra and its Predecessors
Besides the Samhitas, Apastamba frequently quotes the Brahmanas.19 He speaks of the Upanisads, and his quotations (II-3.76, II.4.1-9) from the Tai.Ar. where all the mantras to be recited during the performance of bali-offerings are enumerated, agree, according to Bühler, with the text current in the Andhra country. Their order agrees exactly with that in which they stand in the 67th anuvaka of the 10th Prapathaka of the recension of the aranyaka which is current among the Andhra-brāhmaṇas (the Tai.A consists in three recensions Dravida, Karnata and Andhra).
Apastamba and Sutras :
The Apastamba-Dharma-Sutra was definitly aware of existence of Ap. grhya-sutra (i. e. the grhya satra was written earlier than the Dharma sutra, the authors of both being the same') follows from the fact that the praśna xxvii of the Apastamba Kalpasūtra which contains the grhya-sutra has been made very short and concise to leave scope for the subsequent sections of Dharma-sutras. The Apastamba-grhya-sütra contains merely a bare outline of the domestic ceremonies, and this restriction of the scope. of Praśna xxvii seems justified when one reads the detailed treatment in the Apashamba Dharma Sütra. In the Ap. Dharmasutras I.4.16 and II. 17-16 by the use of the word 'Yathopadeśam' the Ap. gr. sütras are referred to. The AP. Gr. sutras are silent about the forms of marriage, about holidays, about the duties of brahmacarins, and such other subjects which are generally treated of in other grhyasatras. These subjects are dealt with in the Ap.Dh.S. and there are several places where the Dharma Sutra presuppses. the existence of the Grhya and refers to it.
41
Apastamba and other Sutrakaras :
In many places Apastamba seems to contrevert the views of Baudhayana. Apastamba condemns the view of giving all paternal wealth to the eldest son and explains the vedic text as a mere anuvada and not a vidhi (AP. II.6.14). Baudhayana cites both the texts of the Tai.S. about equal division among sons and about the eldest son's larger share.
Numerous sutras are identical in Apstamba and Baudhayana 24 Although Apastamba does not quote Gautama directly by name, he refers to such views which have a striking resemblance to Gautama's opinions, Thus Apastamba speaks of a smrti which lays down that before upanayana one is free to do anything and to eat anything. Many of the references to 'Eke' seem to have parallels in Gautama.
Apastamba and Smrtis :
Apastamba refers to smrtis in general when he states that according to smptis only a brahmana is entitled to become an acarya. Again he mentions Sambodhi Vol. 8(6)

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2
Surabhi Sheth
that with Upanayana samskāra, one gets the right to perfrom religious duties, and adds that the smsti is also to that effect.27 All the smrtis agree with the opinion of Apastamba. Again, Apastamba refers to Manu as the founder of the institution of śråddha.28 But this Manu seems to be the mythical progenitor of mankind and not the author of Manusmrti.
om which quotation made in all the sun come. Though the passo
Apastamba and Purāpas :
Āpastamba quotes verses from a purāņa.29 The Dharma-sūtra quotes passages from a 'Purana' as authorities for its rules and in one place gives in prose the view of a purāņa.30 This seems to be a summary of a verse in Baudhayana, and Vasiştha.31 În one place Apastamba mentions by name Bhavisyat Purāna from which quotation is taken.32 References to Purăņa and quotations from Purānas are generally made in all the sutras but Apastambą seems to be the only sūtrakāra mentioning a purāņa by name. Though the passage, quoted by Apastamba from the Bhavişya-Purāna is not available in the present copy of it. Still considering that the titles are similar and also the fact that mostly all the Purāṇas have been remodelled, it is quite likely that Apastamba's authority was the original on which the existing Upapurāna is based. Thus the occurrence of the name of a special Purāņa is quite important for the history of the Purāṇas and the Āpastamba-Dharma-sutras.
The Āp. again quotes two verses from a Purāņa when he describes how the cighty thousand sages who wanted progeny went to south by Aryaman's path and the other group of the eighty thousand sages who did not want any progeny went to north by Aryaman's path.33
In one place Apastamba34 states that the knowledge that exists traditionally among women and sūdras is the farthest limit of vidya and it is said to be a supplement of the Atharvaveda. This seems to be a reference to Arthaśastra which according to caranavyuha is the upareda of the Atharva, veda.
Though the Ap. Dh. S. is mainly in prose, there are some verses too. Some of the verses are given as quotations from other sources and are introduced with the words 'udaharanti' or 'athäpyudāharanti' or 'upadiśanti.' Some of them have a close resemblance to Baudhayana and Manu.35 While describing the propriety of eating at a sraddha dinner it is said that the life of the mother of that person who eats on this occasion with his face turned in, is shortened, therefore the suggestion is that those whose mothers are alive should not eat on sueh occasion.36 The rules about a sannya. sin are also described in a similar way.37 Āp. also once quotes in the discussion on niyoga that the bride is given to the family of her husband

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Apastamba Dharma-sútra and its Predecessors
and not to the husband alone.38 This view upholds the costom of niyoga which Āp, rejects. It also quotes an opinion that if a brāhmaṇa commits adultery, with a married woman, he should perform 1/4th of the penance prescribed for an outcast i.e. for an outcast the expiation is prescribed for twelve years, whereas a brahmin should perform it for three years,39
Apastamba and 'Eke'
Āpastamba frequently refers to the view of his predecessors in the words 'Eke' (I. 2,37, 38,41; I. 4.17; I. 5+20, I. 6.4, 1.9.3, 1.11.3) and 'aparam' (II. 15.22). It is somewhat remarkable that in many cases where 'eke' occurs, the views are those which are either held by Gautama or ascribed by him also to others, e. g. cf. Ap. I. 2.38 with Gaut. I. 23, Ap. I. 2.41 and Gaut. I. 19, Āp. I. 5.20 and Gaut. I. 54–59, Ap. I. 9.3 and Gaut. 16.34.
Thus about the girdle that a brahmcārin should wear, Apastamba states that it be made of wool for a Vaiśya but quotes that it be made of sira i.e. the rope of the bull or tamāla tree.co Apastamba specifies the material for daņda of brahmacārins belonging to different varņas but quotes the opinion of some ācāryas who recommend any sacrificial tree fit for making the danda. Apastamba prescribes different materials for the kaupina of the brahmacārins of different varṇas and quotes the opinion of some that for a brahmin a kaupina of kaşāya-tawny colour - is recommended.42 In the sūtra I, 4.16, Apastamba quotes the authority of the Grhyasūtras and states that the agnipūjā should be done in the morning and evening but then quotes the opinion of some ācāryas that it should be done in the evenings only.43 In the rules on abhivādana he quotes the opinion of some that besides greeting the elders, he should also clasp the feet of gurus on all occasions.44 About how the upasamgrahaņa be performed, Apastamba says that he should touch the teacher's right foot with his right hand below and above and then take hold of the foot and the ankle and then quotes the opinion of some Ācāryas that he must press both feet, each with both hands and embrace them.45 Āpastamba says that a student should not stretch his feet towards his teacher but quotes that according to some Ācāryas, it is not sinful to stretch out the feet towards the teacher if he is lying on a bed. 46 According to Apastamba, a pupil should not refer to his Guru by name but quotes the opinion of some Ācāryas that a pupil may address a pupil of his teacher by pronouncing his name if he is also one of the pupil's own gurus.47 While discussing the topic of dakşiņã' to be paid to a teacher, Apastamba states that a student can collect the fee from an ūgra or a sūdra only if the teacher has fallen in distress but quotes the opinion of some teachers that it is lawful at any time to take

Page #45

Surabhi Sheth
money for the teacher from an ugra or a sudra.47 Here the word 'ugra' denotes either the offspring of a vaiśya and a sudra woman or a twice-born man who perpetrates dreadful deeds. In the sutra I. 7.20, Apastamba states that a brahmacarin whose samavartana ceremony is performed can decorate himself with fragrant objects but not when he visits his teacher but. quotes the opinion of some Acaryas that if after his samavartana, he is some times called by his teacher or if he himself visits the teacher, it is not necessary to throw away the garland etc. that he wears at that time.49
Apastamba states in the sutras I. 7.1-2 that one should study for five months but quotes the opinion of some that the period of study should be for four and a half months.50 According to this the upakarma should be performed on the full moon of bhadrapada (cf. Manu IV. 95), the time of utsarjana should be advanced, after utsarjana one may study the Veda during the light nights of each month until the full moon of śravana, in arder to fix in one's mind the part already learnt, and in the dark fortnights, one may study the vedängas (cf. Manu IV.98). On the full moon of the śravana, the upakarma should be performed once more, and that part of the Veda should be studied which has not yet been learnt.
The Apastamba-Dharma-sutra stands in a peculiar relation to the purvamimamad. It is the only extant Dharmasûtra that contains many of the technical terms and doctrines of the Mimamsa,51 He refers to purvamimamsa by its ancient name Nyaya and settles on the authority of those who know Nyaya two contested points. Thus when he states that 'a revealed text has greater weight than a custom from which a revealed text may be inferred." and that no text can be inferred from a custom for which a worldly motive is apparent' these correspond exactly with the teachings of Jaimini, Again when he says that the angas cannot be given the designation of the Vedas, it is a reference again to the Purvamimämsä,53 and so is the reference that a mere anuvada of what is well known to all is not a positive rule. 54 Again, the remark of Apastamba that the word 'kraya-sale' applied to a bride in some vedic texts is merely figurative has also a close resemblance to Jaimini's view,55 Apastamba and Jaimini completely agree when they say the rules of anadhyaya only apply to vedic study and not to the recital of mantras, at sacrifices.50 All these references show that Apastamba knew the
extant Parva-mimämsä-sūtras.
—
Though Apastamba does not mention name of any vedanta school, still the khandas 22 and 23 of the first palala of the Dharmasutra make it clear that Apastamba had not merely knowledge of the various quotations taken from Upanisads but he had a systematic knowledge of the chief tenets of vedanta philosophy.

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Apastamba-Dharma-sútra and its Predecessors
Apastamba and individual anthors:
Äpastamba quotes views of eleven writers on Dharma by name, viz. Eka (I. 19.7), Kanva (I. 19.3, I 28.1), Kāņva (1.19.7), Kuņika (I. 19.7), Kutsa I. 19.7), Kautsa. (F.9.4 and 7, I. 28.1), Puşkarasādi (I. 19.7; I. 28.1) Värsyāyaṇi (I. 19.5 and 8: 1. 28.2); Svetaketu (I. 13.19, I. 5.6), Härita (I. 13.11, 1.18.2, I. 19.12, I. 28...1,5,16; 1. 29.12,16) and Prajapati (II. 24-7-8). Some writers like Kanva, Kautsa, Puşkarasādi, and Vārsyāyaṇi are quoted in the Nirukta, the Prātiśākhyas and the Vārtikas on Pāņini as authorities on phonetics, etymology and grammar.57 Some of them like Harita and Kunva are known to have composed sutras on the sacred law and fragments or modified versions of their works are still in existence. Härita is aslo quoted by Baudhāyana. From the references (Āp. 1.9.3 and 7) it appears that Kanva and Kāņva are two distinct persons and Kanva seems to be Baudhāyana of the BaudhāyanaDharma-sūtra as the reference of a teacher by name Kaņva Baudhayana occurs in the rșitarpaņa in many works, 58
Hārita : Āpastamba (I. 13.10) states that without vow of obedience a pupil shall not study nor a teacher teach a difficult new book with the exception of texts called trihśravana and triḥsahavacana but according to Harita even the above texts should not be exceptions.59 Thus according to Hārīta th: vow of obedience is required for the trihśravana and triħsahavacana also which Apastamba exempted in the previous sūtra. In the sūtra I.18.3, Ap. has said that honey, uncooked grain, vemson, land, roots, fruits, (a promise of) safety, a pasture for cattle, a house and fodder for draught etc. may be accepted even from an ügra. But then he quotes the opinion of Harita that even these presents be accepted only if they bave been obtained by a pupil or the brāhmaṇas may accept from an úgra uncooked or a little unflavoured boiled food or he may accept rice (āma) etc. himself also.60 In the sūtra 1. 19.11, Āpastamba has said that food offered unasked by a person whatsoever may be eaten and then quotes the opinion of Hārīta who says that such food should not be eaten if it was given after an express announcement.61 In the discussion on stealing, the opinion of many other teachers is quoted by Apastamba that taking another persons property amounts to stealing,62 when Värsyāyan;63 declares that with regards to some possessions like seeds ripening in a pod etc. there should be exception whereupon Apastamba quotes Harita64 who declares that in every case the permission of the owner must be first obtained. In the sūtra I. 28.15, Apastamba has said that a violater of Guru's bed shall enter a hollow iron image and having caused fire to be lit on both sides, he shall burn himself.65 But according to Hārīta, 66 such prayaścitta should not be performed, because one who takes either one's own life or someone else's life is an abhiếasta.

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Surabhi Sheth
Kaņva, Kautsa, Vārsyayaņi, Eka, Kuņika, Kapya, Kutsa, Puskarasādi:
While discussing the bhaksyabhakşya, Āpastamba quotes the opinion of Kanva, 67 who declares that his food should be eaten who wishes to give, and Kautsa68 who declares that food of a holy person is acceptable and Varsyāyaṇi69 that anybody who wants to offer food, his food may be accepted (whether he is holy or not). Apastamba also quotes the opinion of Eke, Kuņika, Kaņva, Kutsa, and Puşkarasadi who say that the food which is offered, which is pure, may be eaten.70 And then Vārşyāyaṇi's opinion is added that food, given unasked may be accepted from anybody..71
While discussing sins, Apastamba gives the opinion of Kautsa, Harita, Kanva and Puşkarasādi who say that under any conditions whatsoever one who covets and takes another man's possession is a thief,72 But Värsyāyaņi declares that there are exceptions to this law in regard to some possessions73 and the next sūtra74 illustrates the opioion of Vārsyāyaṇi that if seeds ripening in a pod and food for a draught-ox are taken, the owners ought not to forbid it but to take even these things in too great a quantity is sinful,75
Svetaketu: Apastamba's reference to Svetaketu as an 'avara' has been of much significance and has raised a controversy about the identity of Svetaketu and antiquity of Apastamba. Thus once Āpastamba76 states that as in Kaliyuga, all the rules of brahmacarya are violated, the Rsis are not born but some people ore able to study the Vedas as their memory remains strong due to the residual merit of the previous birth. And here he cites Svetaketu77 as an example.
In another reference, Āpastamba states that according to Svetaketu, one who desires to study more, after having settled as a householder, shall live with his teacher with collected mind for two months every year78 and Svetaketu adds that that was how he studied a large portion of the Vedas more than during his studentship.79 But Āpastamba does not agree with Svetaketu and states that this is forbidden by the śāstras.80 Because the student who has setttled as a house holder is expected to perfrom the daily rites like agnihotra, hospitality to guests etc. and hence cannot live with the teacher for two months.
Thus this study shows what a rich tradition preceded the composition of a Dharma-sūtra and if a study of all the references made to preceding literature in all the Dharma-sūtras be done on similar lines, it can give us an idea of the continuity and growth in the development of this very important aspect of ancient Indian literature.

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Apstamba Dharma-sútra and its predecessors
Foot-Notes
1 वेदाश्च । Ap. I. 1.3 2 'सप्तभिः पावमानीभिः' 'दर्यन्ति यच्च दूरक' इत्येताभिर्यजुष्पवित्रेण सामपवित्रेणाऽऽङ्गिरसेनेति ।
Ap. I. 2,2; cf. Rv. 7. 2. 17. 18 3 आपां अस्मान् भातरश्शुन्धन्तु धृतेन नो धृतपुनः पुनन्तु विश्वमस्मत्प्रवहन्तु रिप्रम् । तै.सं.
(१.२.१) इति यजुष्पवित्रम् । 4 of. कया नश्चित्र आ भुवदूती सदावृधस्सखा। ___कया शचिष्ठया वृता इति वामदेवाख्यं सामपवित्रम् । 5 हंसश्शुचिषद्वसुरन्तरिक्षसद्धोता वेदिषदतिथिर्दुरोणसत् । वृषद्वरसहतसद्वयोमसदब्जा गोजा ___ ऋतजा अद्रिजा ऋतं बृहत् । (तै. स. 4. 2. 1. 4) इत्यङ्गिरसः ।
6 अपि वा व्याहृतिभिरेव । Ap. I.2.3. 7 Ap. I. 2.6. 8 षडङ्गो वेदः । Ap. II. 8. 10 9 छन्दः कल्पो व्याकरणं ज्योतिषं निरुक्त शिक्षा छन्दोविचितिरिति । Ap. II. 8. 11; the ___ Mundakopanisad (I. 5) reads 'शिक्षा कल्पो व्याकरणं निरुक्त छन्दो'ज्योतिषमिति ।
The Taittiriyopanisad reads आं शिक्षा व्याख्यास्यामः । वर्णः स्वरः। मात्रा बलम् ।
इत्युक्त: शिक्षाध्यायः । 10 Kane P.V., History of Dharmaśāstra (HDS), Vol. I, Pt. 1, 2 nd edition, p. 60. 11 अङ्गानां तु प्रधानैरव्यपदेश इति न्यायवित्समयः । Ap. II. 8. 13 12 अथापि नित्यानुवादमविधिमाहुायविदः । Ap. II. 14. 13; cf. अर्थवादो वा विधिशेष
त्वात्तस्मान्नित्यानुवादः । पू. मी. सू. VI. 7. 30. 13 न चास्मै श्रुतिविप्रतिषिद्धमुच्छिष्टं दद्यात् । Ap. I. 4. 5. 14 यथा क्षारलवणमधुमासानीति । Ap. I. 4.6. 15 Ap. II. 23.9. 16 आंथर्वणस्य वेदस्य शेष इत्युपदिशन्ति । Ap. II. 29.12 17 ef. Ap. II. 7.113 Ap. II. 7. 12; Ap. II. 7. 13; Ap. II. 7. 14; Ap. II. 7. 15; Ap.
II.7.16; Ap. II. 7. 17. 18 Buhler, Op, Cit., P. xxvi. . 19 For references to Brāhmanes, vide Ap. I. 1. 1, 1.1.10-11; I.3.9; I. 3. 26; 1.7.73;
1.7.113 I. 10.8; vide also my article entitled 'The Apastamba-Dharma-sutra and the Brāhmaṇas, Journal of Oriental Institute, Silver Jubilee special number,
March, 1976. 20 सर्वविद्यानामप्युपनिषदामुपाकृत्याऽनध्ययनं तदहः । Ap. II. 5.1 21 Buhler, Indroduction, Apastamba-Dharma-sutra, sacred Books of the East, Vol.
II, Pt. 1, p. xxv. 22 यस्माद्धर्मानाचिनोति स आचार्यः । Ap. I. 1. 14; आचार्यः कस्मादाचारं ग्राहयति आचि
नात्यर्थानाचिनोति बुद्धिमिति स । निरुक्त 1. 4 and तस्मै न दुहयेत्कतमच्चनाह quoted in Nirukta II. 3.

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Surabhi Sheth
23 आप. ध सू. I. 4.16; आप. गृ. सू. I. 12 and आप. गृ. सू. II. 5; आप. ध. सू.
II. 2, 10-11; आप. गृ. सू. II. 7.1, 17,23; आप. घ. सू. II. 17.6; आप. गृ.सू.
8.21.9; आप. ध. सू. II. 2. 3.17; आप, गृ. सू. I. 2.3. 24 Vide Kane, op. cit, p. 51, 59. 25 भाप, ध. सू. I. 15. 23-25; गौ. ध. स्. II. 1. 2, cf. also Ap. I. 1. 41 and Gaut.
I. 19, Ap. II. 13.7 and Gaut. I. 3,Ap. I. 13. 13 and Gaut. 9.52, Ap. I.25.2
and Gaut. 23.9 and Ap. I. 9. 14-15 and Gautama 16.19. 26 ब्राह्मण: आचार्यः स्मर्यते तु । आप. II. 4-25, of, मनु II. 241, 242. 27 स्मृतिश्च । Ap. II, 15-25. 28 अथैतन्मनुः श्राद्धशब्दं कर्म प्रोवाच । प्रजानिश्श्रेयसाय च । II. 16. 29 आप, 1.19.13, 14. 30 आप. 1. 29. 7. . . 31 बौधायन I. 10.12, वसिष्ठ III. 18 32 पुनस्सर्गे बीजार्था भवन्तीति भविष्यत्पुराणे । आप. II. 34.6. 33 आप. II. 3. 2-5 34 आप. II. 29. 11, 12 35 I. 19. 15, cf. मनु 8. 317, वसिष्ठ 19.44, I. 11.31. 34, II. 9.13, cf. बौधायन II.7.
22.7, आप. II, 17.8, II. 13.6, cf. बौधायन II, 2. 34-36, I. 14. 25, I. 19.14,t.
मनु 4. 212, I. 27. 10-11, cf. मनु III. 101. 36 अमायुष्यं त्वेवमुखस्य भोजनं मातुरित्युपदिशन्ति । आप. II. 19.2 37 आप. II. 21.10. आप. II. 22.6. 38 कुलाय हि स्त्री प्रदीयन्त इत्युपदिशन्ति । आप. II. 27.3. 39 सवर्णायामन्यपूर्वायां सकृत्सन्निपाते पादः पततीत्युपदिशन्ति । आप. II. 27.11. 40 आवीसूत्रं वैश्यस्य । सैरी तामली वेत्येके । आप. I. 2.37, 41 आप. I. 2. 38,cf. मनु II, 45, गौतम I. 22, वसिष्ठ XI 52-54, याज्ञवल्क्य 1.29.
- बौधायन I. 5. 5, cf. आश्व. गृ. सू. I. 19. 13, 20.1. 17 शाणीक्षौमाजिनानि । काषायं चैके वस्त्र उपदिशन्ति । आप. I. 2.40, 41; मनु II. 41;
गौतम I. 16. 21; वसिष्ठ XI. 61-67, बौधायन I. 3. 14 43 आप. I. 14. 16, आप. II. 5. 20, 21. 44 सदेवाभिवादनम् । उपसंग्राह्य आचार्य इत्येके । आप. II, 5. 20.21. 45 आप. I, 25. 22. 23; cf. मनु II. 72. 46 आप. I. 6. 4. आप. I. 6.4. 47 नाम्ना तदन्तेवासिनं गुरुमप्यात्मानम् इत्येके । आप, 1.6.33. 48 आप, 1,7. 20. आप. I, 7.21. 49 आप. I, 8.2; आप. 1,8.3; आप. 1,8,7.

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Apastamba-Dharma-sútra and its Predecessors
Pratory or
5 तैयां पौर्णमास्यां रौहिण्यां वा विरमेत् । आप. I, 9,2i.e. the term lasts for five
months, from latter half of Sravana upto first half of Paksa, अर्द्धपञ्च मासांश्चतुरो
मासानिवैक। आप. 1, 9.3. 51 Kane.k. V., op. cit., P. 63. 52 आप. 1, 4.8; cf. घ. मी. I, 3.3, vide also आप. I, II. 30; and again आप.
I.12. 11. ct. पू. मी. IV. 1.2, vide also आप. I, 4. 9-10- cf. पू. मी. I. 3.4. 53 आप. II. 8. 13. 54 आप. II. 14. 13. cf. पू. मी. VI, 7.30. 55 आप. II, 13.11-12; पू. मी. सू. VI. 1: 15. . 56 आप. 1,12,9, पू, मी. सू. XII, 3. 19. 57 Mat Muller, History of Ancient Sanskrit literature, P. 142; 58 Kane, Op.cit.,P,62. 59 आप. I, 13.11.. 60 आप. I, 18, 2-4.
1 भाप. 1, 19.11, आप. I, 19, 12. 62 आप. 128,1 63 आप. I, 28, 2, 64 भाप. I; 29.5. 65 आप. 1. 28. 15, 66 आप. I, 28, 16; आप. 1, 28, 17, 67 आप. I, 19, 3, 68 आप. I. 19,4, 69 आप, 1, 19. 5. 78 आप.1.19,7 से आप, 1, 19,8 2 मा. 1:28; 1 73 आप. 1;28.2 74 आप. I. 28.3. 75 आप. I. 28.4 76 Ap. I, 5,5 77 आप. I, 6,6; cf. छान्दोग्योपनिषद् 78 आप. I, 3, 19 79 आप. I, 13, 20
Sambodhi Vol. 8(77

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THE CONCEPTION OF REALITY IN JAINA METAPHYSICS AS REVEALED IN THE WORKS OF
ĀCĀRYA KUNDAKUNDA
J. C. Sikdar Introducton:
The study of Jaina metaphysics in the works of Ācārya Kundakunda reveals that metaphysics is something which is co-related with physics, but the metaphysical inquiry goes beyond the scope of physics. Metaphysics deals with the living and non-living substances, while psychology explains how the mind reacts to the objects of Nature. It is one of the necessary aspects of metaphysics, as it is the scientific study of soul which is the central theme of knowledge. It is the whole scheme of experience which helps one to understand ontology-the problem of being and becoming, materialism, etc. Epistemology is an integral part of philosophy, as it is the study of realities - the main object of knowledge. It is also intimately connected with psychology, logic and ethics, for it deals with the consciousness of soul, the nature, origin, conditions, factors, limits and validity of knowledge, and the conduct and values of life respectively. Ethics is the continuation of the metaphysical and psychological aspects of studies. Ethics is the moral consideration of all forces of life and Nature. It gives an insight into how man started the estimation of the value of life from the first stage of civilization. Logic is the formal and scientific exposition of a system of thought evolved out of the formulation of thought going on for sometime. When it is formulated, it governs future thought, religion, philosophy, psycology, epistemology and ethics. Apart from this position in relation to different branches of knowledge it appears as an independent study later on. All these subjects have been embodied in the works of Acārya Kundakunda in his own manner. They need a careful study in detail for a glimpse of Jaina metaphysics in his works. But here I shall confine myself only to the study of the conception of Reality in Jaina metapsysics as embodied in his works in the light of the metaphysical views on them as reflected in other Jaina, Vedic and Buddhist literatures.
Ācārya Kundakunda conceives Dravya as Reality in this way that Dravya is the inherent essence of all things manifesting itself in and through infinite par yayas (modes) and it is endowed with gunas (qualities) and it reveals permanence and change inherent in it to be real. And Dravya is possessed of the unchanging nature of Sat (Existence).2

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The Conception of Reality in Jaina Metaphysics
Now the question arises how Dravya has been conceived as Reality in the works of Ācārya Kundakunda, the Jaina Āgamas and the post-āgmic works. An extensive use of the Prākrit-Pali word 'Davva', Skt. ‘Dravya' has been made in the Jaina Āgamas and other Indian literatures, such as, in poetical works, in grammatical texts, in medical science, in philosophical treatises, etc. in various meanings of this very word, meaings which seem to have been traditionally determined in the distant past.
Pānini used the word 'Dravya'3 by explaining the formation of its twofold etymological derivation in the two aphorisms of the Taddhita section of his Astādhyāyi. Besides these two, he also made an explanation of the same formation by composing a third aphorism in the Krt section. According to the Taddhita explanation, the word 'Dravya' is derived from the root 'dru' (i.e. tree or piece of wood) + yara modification (Vikāra) or a constituent element (avayava) of a tree or a piece of wood,5 The affix ‘yat' comes in the sense of its product or part after the word 'dru'. This debars añ (pā IV.3.137). Thus dru+yat=Dravyam. The second derivation is from the root 'dru' (i. e, a piece of wood)+yat='Dravyam' like a piece of wood.
The word 'Dravyam' is anomalous here meaning, 'beautiful. It is formed by adding ‘yat' to the word 'dru'; the word 'bhavya' of the aphorism 'Dravyan ca bhavye' means 'nice', excellent, proper, fit, having or containing in itself or himself all the desired requisites. As for example "Dravyo ayam rajaputrah” (how nice is prince), “Dravyo ayam mānavakaḥ”. 8 (how nice is boy). In bolh the aphorisms the affix ‘yat' appears after the word 'dru' in the sense of product or part. The second derivation means that just as a straight and clean piece of wood can be given, without an effort, any desirable form, so also a prince or the like when subjected to education, etc., becomes possessed of any number of good qualities”.9 Here the inter pretation is that the prince or the like is to be characterized as 'dravya' because of his containing in himself all the desired requisites for being excellent. Similarly, money is to be called 'Dravya' for having its value, 'doing a number of good things to men like 'piece of wood'.
In the Krdanta section the word 'Dravya' is derived from the dhatu 'dru' (meaning an attainment) by adding the suffix (Karmärthika pratyaya) ‘yat' to it, denoting an object. Thus 'dru+yat'=Dravyam.10
The substitution of av and av for o and au also takes place before an affix beginning with ‘yat’,11 According to this derivative explanation, the word 'Dravya' denotes "capable of attaining", i.e. that which is capablo of attaining various states.'

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52
J. C. Sikdar
These three derivative explanations of 'Dravya' given by Astadhyay of Papini convey almost all the meanings in which it was used subsequently in other Indian literatures or philosophical works. In the Jaina Agamas the word 'Davva', Skt. 'Dravya', even if conveying all the above explained meanings, is also used in a different sense from the one which is adopted in other Indian systems of thought. In connection with the discussion on the division of 'niksepa' (casting) into nama (appellation), sthapana (representation), dravya (substance or potentiality), bhava (actual state), etc. 12 on the aspects of dravya (substance), kşetra (locus or field), kala (time) and bhava (state or mode), etc.13 Dravyarthika and Paryayarthika Nayas14 (substantial and modal points of view), on Dravyācāras (external conduct), Bhavācāra (internal conduct), etc., Dravyakarma (physical karma),16 Bhāvakarma (psychical karma), etc., the Jaina works use this word 'Dravya' (according to the Jaina definition) in a different sense in each different case depending on the context. The meanings in all cases come very near to the sense given by the Taddhita derivative explanation in the Aştadhyayi of Panini, on which explanation "Dravya is that which is capable of becoming this or that," "Dravyam ca bhavye" 17 That is to say, its different meanings are only the different ways of communication of the "idea" of capacity to become this or that", 18
The word 'Dravya' is defined in Jain metaphysics as found in the Āgamas and post-agamic works including these of Acarya Kundakundam the sense of six fundamental reals (Sarvadravyas),19 viz. Dhramāstikāya (principle of motion), Adharmästikäya (principle of rest), Akäsästikäya (space), Jivastikäya (soul), Pudgalastikā va (matter) and Addhväsamaya20 or Kala21 (time).
According to the commentary of Satkhaṇḍāgama22, the word 'Dravya' denotes also flowing (continuing), 'essence,' etc. It is the essence which flows, will flow and flowed in trikala (present, future and past) respectively by attaining modifications, without abandoning its own uncommon (i. e, essential) characteristics, but giving up the uncommon (i.e. essential) characteristics of other Dravyas (Substances).
In the Nyaya-Vaiśeşika system of thought the word 'Dravya' is known to be the substratum of qualities and actions, 23 being of nine types, viz., earth, water, fire, air,, physical space or ether, time, direction, soul and mind.24 In the old Agamas like the Uttaradhyayana Sutra, etc. the word 'Dravya' is also found to have been used in the very sense25 to denote Realtiy having six categories. Patanjali has discussed the meaning of the word 'dravya' at defferent places in his Mahābhasya in connection with different topics. He explains it at one place in this manner: "We can break a jar and make a

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The Conception of Reality in Jaina Metaphysics
bowl instead or vice versa, and we can break a bangle and make an earring, or vice-versa, But in the first case what persists in the midst of changing forms like jar, bowl, etc., is clay and in the second case what persists in the midst of changing forms like bangle, ear-ring, etc. is gold. It is what persists in the midst of change, that is clay in the first case and gold in the second, that is called Tattva-dravya' (Reality-substance)". 26 Vyasa's commentary on the Yogasūtra27 also contains this interpretation of the word 'Dravya' in the very same manner and the Mimāmsaka, Kumārila also has followed him in his Slokavārtika. 28
Vyāsa explains with an illustration in this way: "we have to understand the threefold mutation (of external aspects and of time - variation and of intensity) in the case of element and orgaos, because there is the distinction between the substance and the external aspects. But in the strict sepse there is but a single mutation. For the external aspect (there is nothing more then the substance itself. Since it is merely an evolved form of the substance amplified in the form of an external aspect. In such cases there is within the substance an alteration of the condition of the present external aspect with regard to past and future and present time-forms. There is no alteration of the matter. Just as by dividing a plate of gold there is an alteration of its condition, so that it is altered; but there is no alteration of gold."29
At other places of the Mahābhāşya the word 'Dravya stands to denote an aggregate of qualities (gunasamudaya)30 or a stream of qualities (gunasandrāvo drayyamiti).31 This definiton of Dravya in the Mahābhāşya is such : “That whose basic character (maulikatva) remains unimpaired even in the midst of the emergence of newer qualities (guņas) is Dravya (substance.)"30
According to the Buddhist system of thought, “Whatever exists is a substance," as explained by Vasubandhu in his Abhidharmakośa, 33 while Yašomitra adds : Whatever exists with own characteristics is a substance, 34
Inherence of qualities is not in substance."; all real elements, being equally independent in this regard, become substances (dravyas) sui generis as separate entities. Because 'an element is something having an essence of its
cwn". 35
"On account of their fundamental thesis of anåtmaváda (pon-substan. tialism) the Buddhists did not recognise the Vaišeşika distinction of Padarthas as dravya (substance), guna (quality), karma (action), etc., but redused all things to the status of dharmas, i.e. unique momentary ultimate elements. It is therefore, not surprising to find that the term 'Dravya' is conspicuous by its absence from the the Pali Sutta and even from the Abhidharma. In

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the Vaibhasika school, however, it almost replaces the Buddhist torm 'dharma.' Here all real dharmas are called dravya."36
All these above interpretations of the word 'Dravya' which were first made in the Mahābhāṣya and which were adopted in the Vyasabhäṣya, Ślokvārtika, etc. were collected together for the first time in the Jaina tradition by Umäsväti in his relevant aphorism.37
There had been an evolution of the conception of Dravya with the development of the Jaina metaphysical thought in course of time, as is evidenced in the Jaina works including those of Acarya Kundakunda. In the Digambara views as recorded in Sarvarthasiddhi, Tattvartha Rajavārtika and Tattvärtha Ślokavärtika it is explained that Existence (Being or Sat) is the differentia of a substance (Dravya),38 i.e. that which exists is a substance,39 But what is Existence (Sat) and what is Substance? In regard to these two problems the concept of Existence and the definition of Substance both the Digambara and Svetambara views are one and the same, for, according to both, "Existence is characterized by origination, destruction and permanence"40 and that which has qualities and modes is a substance.41" The idea of differentia of a Dravya is embodied by the Digambara tradition in the Satra "Sad-dravyalakṣaṇam". But it is also implied in the Sutra. "Utpadavyayadhrauvyayuktam sar" of both Digambara and Svetämbara traditions. Thus there is no difference between the Digmabara and Svetämbara views on the conception of Dravya (Substance)42, Only its concept has. been made more clear by the Sutra "Saddravyalakṣaṇam of the Digambara tradition.
Jinabhadra Kṣamäśramaņa has explained the formation and meaning of the word "Dravya" in his Višesävasyaka Bhasya43 by collecting together all the interpretations of it, current by his time. Acarya Hamacandra. has pointed out the permanent or static (dhruvabhava, Salvata, Sthira) of 'Dravya' in agreement with the interpretations of it made by the Agamas, grammatical texts and other Indian systems of thought by using it in hist Pramanamimasä in the words of Akalanka,44 while explaining the nature of object of a pramāņa (knowledge).45
The etymological derivation of the word 'Dravya' as found in the Pramanamimaisa is in accordance with the Kydanta section of Astadhyayi of Panini, i. e. the root 'Dravya' is derived from the root 'dru+ya Dravyam,4
Acarya Kundakunda, having followed truly the path of Jaina metaphysical conception of 'Dravya' on the basis of the Jaina Agamas, has conceived. 'Dravya' as Reality in Jaina metaphysics with his own explanation of it in conformity with the Jaina tradition etymologically and philosophically.

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Having followed the footsteps of Acārya Kundakunda and Umāsväti, Ācārya Pujyapada has defined Reality more clearly in the light of other Indian systems of thought by citing some example in this manner : That which undergoes modification is Dravya47. “As for example of such modification, take an ingot of gold as substance. When an ornament is made out of it, the original lump of gold undergoes modification, having its original form destroyed (vyaya) and a new form originated or born (utpăda) but the substance-gold continues or persists (dhrauvya) in this process of change, for every substance possesses the quality of permanency together with origination and decay as modifications itself and Sat as it is technically called, defines a Dravya (substance 48.
Akalanka further explains the point in question by following Acārya Pujyapāda that utpāda is the modification of a Dravya without giving up its own kind, vyaya is the disappearance of its form and dhrauvya consists in the persistence of its fundamental characteristics throughout its various modifications.49
Guņa (vality) :
In continuation of the conception of Dravya Ācārya Kundakunda defines its 'guna' (quality) in this manner that the condition which, in fact, forms nature of Dravya is guņa which is not different from its initial existence and that existing entity established in its nature is Dravya50. That is to say, the nature (Svabhāva) stands for parlņāma (change) and the nature which is thus of the form of pariņāma is guna which is in its turn is nondifferent from 'Sat, i. e. Dravya.51
Next he defines the relation between Dravya and guņa ás identitycum-difference. It is one of coeval identity, unity, inseparability and essential simplicity but not of union or combination 62, e.g. colour, taste, smell, and touch of the ultimate atom and rheir material substratum, though they are distinguishable with regard to appellation, form, etc:53 Similarly, in the case of Soul-substance the qualities of self-awareness and knowledge are inseparable from it, though they may be said to be distinct from the substratum - the soul-substance from the points of view of name, etc.54
In the Jaina Āgamas55 the term 'guna' denoting. capacity or quality of Dravya occurs as a distinct category along with Dravya and paryāya. The Uttarādhyayana Sūtra56 offers a clear definition of the same. A definite conception of it is found in the works of Acārya Kundakunda and Umāsvāt 57 and other Indian philosophical treatises. With the development of the metaphysical thought the conception of guņa was made more clear by the

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later Acaryas in the age of logic. The Uttaradhyayana Sutra defines guna in this way that Dravay is the substratum of gunas and the characteristic of guna is that gunas are inherent in one single Dravya58.
56
Umäsväti has given a proper place to guna as a distinct category by the side of Dravya and paryaya on the basis of its definition as given in the Uttaradhyayana Sutra by elucidating its definition that gunas are inherent in Dravya and they are themselves attributeless 59, i.e. those which have substance as their substratum and which are not themselves the substratum of their attributes are qualities. It means one quality cannot be the substratum of another.
Acarya Pujyapäda explains that the sutra "Dravyasraya nirguna guṇāḥ" (the qualifications without attributes) is intended to exclude molecules of two atoms, etc 59a The word 'Dravyairaya implies that qualities exist permanently in substance because of the qualifying word, permanently understood. Hence modes are excluded, for modes are occasional.00
Akalanka expresses the same view on gunas like Ac. Pujayapada that "those which exist by inhering in eternal permanent Dravya are gunas, but paryayas cannot continue to exist permanently in it, e. g. existence, etc, and knowledge, self-awareness of soul and non-livingness, etc. colour, etc. of matter are the inherent qualities in soul-substance and mattersubstance respectively, while knowledge of pitcher, etc. are the modes of soul and the Kapala, etc. are the modes of matter.61
Vidyananda echoes the same view of Acarya Pajyapada and Akalanka in regard to the definition of guna.62 Its definition means that gunas inhere or exist permanently in Dravya and they do not possess other gunas.63 Paryayas, on the other hand, inhere in Dravya, but they do not exist there permanently because of being subject to origination and destruction. They are respectively essential and accidental characters or potentiality and actuality in Dravyas. It will be a fallacy of argumentation ad infinitum (anavastha), if the inherent qualities in a substance possesses other qualities, because it will appear itself as a substance-substratum in turn to possess an attribute. For this reason guna has been defined as having the characteristics that qualities are inherent in a substance and they are not themselves the substratum of other attributes.
A critical study of the definition of guna as given in the Jaina Agamas and the post-agamic works reveals that there is a historical back. ground of this metaphysical problem, for other Indian systems of thought also gave due thought to this question. The Nyaya-Vaišeşiks system gives a similar explation to the definition of guna, its characteristics etc., just

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as they are found in the Jaina school of thought as discussed above. According to the Vaišeşika Sūtra, "The definition of guna is that gunas are inherent in Dravya (Substance-substratum) and they are themselves attributeless and actionless"65 Prasastapāda's Bhāsya is more clear in its interpretation of guna that Gunatvábhisambandha (related with qualitiness) -Dravyäśritatvam (inherent in substance), nirgunatvam (attributelessnou) and niskri yatvaṁ (actionlessness) are the common features of all qualities like colour, etc. 67 A critical study of these definitions of guna in the Vaiseșika Sutra and Praśāstapāda's Bhāşya clearly shows the influence of tho Nyāya-Vaiseșika system of thought in regard to the definition of guņa, etc. as reflected in the Uttarādhyayana sutra, the post-āgamic works of Ac. Kundakunda, Umāsvāti, Ācārya Pujyapāda, Akalanka and Vidyānanda.
In the Sāṁkhya philosophy gunas (qualities)-Sattva, Rajas and Tamas, are the components of Prakrti which cannot be discriminated from them. Praksti is also non-discriminated, objective, general, non-intelligent and productive.68 In this system. there is no separate existence of qualities", 69 i.e. no inherence of qualities in a substance as they are found in Jaina and Nyāya-Vaiseșika metaphysics but it holds the view that "each and every unit of quality is but a unit of a substance". The ultimate entities in the Samkhya are called guņas-Sattva, Rajas and Tamas.. These entities manifest themselves as guņas by their various modifications.70
The fundamental ideas formed in the Sāṁkhy system of thonght "sometimes unconsciously affected all later constructions"71. In the Vijñaptimātrasiddhi Vasubandhu equated the BudJhist term 'dharma' with the Sāṁkhya term 'guna'72 “You maintain that the realities are guņas, we say they are dharmas”.73 Professor Stcherbatsky explains thus that “To every unit of quality there is corresponding subtle element (dharma) which either directly manifests itself or accoding to the Sarvāstivādins, remaining for ever a trancendental reality, produces a reaction (Käritva, laksana) which we wrongly interpret as being a quality.”74 In Vaibhāṣika philosophy the objects of the five senses-Pañcendriyāṇyarthāḥ, viz. colour and shape, sound, odour, taste and tangible, have been admitted as substantial entities but not as inherent in substance, just as they are admitted in the Nyāya-Vaiśeşika system of thought since there is no stuff which is their substratum. So, according to this view, it should be said "earth is odour, etc."57 instead of saying "earth has odour, etc." “ The same principle is applied to the mental sphere; there is no spiritual substance apart from the mental (or Psychic) elements or faculties, that are conceived as subtle realities or substances sui generis, very much on the same pattern as the elemenrs of matter. There is no soul apart from feelings, ideas, volitions, etc.”76
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Paryaya (Mode):
According to Ācārya Kundakunda, paryāya is the mode of existence of Dravya through which its triple nature (i.e. origination, destruction and permanence) is manifested. 77 For example, gold. It exists as Dravya, but the ornaments and other things made of gold are paryāyas of it. These may change; and ornament of gold may be melted and new one may be made of it. The disappearance of the previous ornament is vyaya (destruction) and the appearance of the new one is utpada origination) and yet all the while the same gold persists through out the change, this persistence is dhrauvya (permanence) 78. Dravya has thus both the aspects - permanence and change; it is permanent as Dravya and changing as paryaya.
The Prākrit-Pāli word 'Pajjava'79, Skt. 'par yāya' is known to be very old to the Prākrit, Pāli and Sanskrit scriptural languages, but its extensive use is only found in Jaina philosophy and not in any other Indian systems of thought. The derivative meaning of paryaya (pari + āya) is kramavartin (that which undergoes change) or Kramikaparivarttana (change into another state in succession - spatial and temporal). In the series of substance the newer and newer modes of it rise up and fall down according to the changes in space and time.80 So the series or succession of conditions or states (avasthakrama) takes place due to paryāya of a substance by the spatial and temporal order.
The words 'pajjava' (Skt. paryāya) or 'Bhāva' is found in the comparatively, older Āgamas like the Bhagavati Vyākhyāprajñapti81, the Uttarādhyayana Sutra82, etc. to signify condition or mode of a Dravya respectively. Here the word 'Bhāva' means paryāya (mode). This old word 'Bhāvawhich continues in the Agamas is found in Yaska's Nirukta83 in the sense of modification of Sattva (being). Bhāva also signifies padārtha (entity), i.e. particular substance (Dravyaviseșa), while ‘Abhāva' (non-existence)84 is regarded as one of the categories of padārtha (entity) in the Nyāya-Vaišeşika system of thought. Vikārätmaka Bhāva (modified state) of an entify is paryāya.
Paryaya inheres in both Dravya and guna, i. e. qualties and their substratum-substance 85 and it denotes states (bhava), particularity (višeşa), change of mutation (pariņāma), etc. as they are not permanent in Dravya and guņas. Oneness (singleness), separateness, number , figure, conjunction and' disjunction are the characteristics of par yāyas (modes)86. Umāsvati explains that paryäva signifies another state of an object (bhāvāntaram) and another name (samjñāntaram) attributed to an object 87. It means that a particular name always bears a corresponding particular state of an object, Ācārya Pujyapāda defines paryāya in this way ; “Those which are not

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always associated with Dravya are paryāyas88. The modification of a Dravya is called a paryāya98, while supporting the same view,90 Akalanka explains that Dravya has got two natures, viz. Samānya and višeșa94 (general and particular). The general nature is guna (quality), the particular one is paryāya (mode), i.e. change or transformation of a Dravya is parya ya92 (mode). Vidyānanda maintains that many guņas can exist in a Dravya simultaneously, while many paryāyas exists in a Dravya successively.93 That is why Dravya is defined as "Gunapar yāyavad-dravyam.94 Ācārya Hemacandra has employed the word 'paryāya' in the sense of all properties like guna (quality), karma (action), etc. which are inherent in a Dravya.95 So it is clear that each Dravya undergoing changes into different forms in accordance with the cause as a result of its own changing nature attains various transformations.
According to Buddhism, the cxistence of traikālika (of past, present and future) permanent substance (Dravya) is denied, while an importance is given to modes (paryāyas = Kşanas). "The elements of existence are momentary appearances, momentary flashings into the phenomenal world out of an unknown source. Just as they are disconnected, so to say, in breadth, not being linked together by any pervading substance, just so are they disconnected in depth or in duration, since they last only one single moment. They disappear as soon as they appear, in order to be followed the next moment by another momentary existence. Thus a moment becomes a synonym of an element, two moments are two different elements. An element becomes something like a point in time-space.”96 For this reason a mode-like cognition is admitted by this philosophy but the soulsubstance endowed with knowledge-modes (jñānapar yāyas) is denied by it. "There is no soul apart from feelings, ideas, volitions, etc."97
In contradiction to this doctrine of impermanence of element (Dhatudharmas) of Buddhism the Upanişad, having taken recourse to the doctrine of Kutastha Brahman,98 calls its various perceptible paryāyas or pariņāmas (changes or transformations) as the products of Maya or Avidya (Illusion or Nescience).
Relation Between Dravya (Substance) and guņa (quality):
The study of the problem of Dravya and guņa reveal that there were three currents of thought in Indian philosophy in regard to the relation between Dravya (Substance) and guņa (quality), viz. (1) Bhedavāda (the doctrine of difference between Dravya and guna) (2) Abhedavada ( the doctrine of identity) between Dravya and gunu ond (3) Bhedabhedavada (the doctrine of identity-curo-difference) between Dravya and guna.

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The Nyāya-Vaiseșika school is Bhedavādin (the advocate of the doctrine of difference) between Dravya and guna, while the Vedānta system of Monism is Abhedavadin (the advocate of the doctrine of identity) between them and the Sāṁkhya-Yoga and Jaina schools are Bhedabhedavadins) (the advocates of the doctrine of identity - cum-difference) as to the relation between them.
In the Nyāya-Vaise şika philosophy the relation between a Dravya and its guna is one of difference, for the substances like earth, water, fire, air, space, direction, time and soul are substantive entities and the qualities, such as, colour, taste, etc., inhering in material things, and knowledge etc. inhering in the soul-substance, are regarded as so many entities having distinct and separate existence but manifesting themselves in connection with the substances.99. The Vedānta philosophy of Absolute Monism, being the advocate of the doctrine of identity between Reality (i.e. Brahman) and Its capacity 100, holds the view that there is identity between Brahman and absolute Intelligence and absolute Bliss or between the self and the self- luminous pure consciousness; they are identical. In the Sāmkhya there is somehow identity-cum-difference (Kathañcid-bhedābheda) in the relation of Prakrti with its three guņas, viz. Sattva (Essence), Rajas (Energy) and Tamas (Mass or Inertia), because Prakrti is composed of them and it cannot be discriminated from them, for they are the constituents of the Manifest Praksti101, and they do not inhere in it.
The very old problem of identity and difference was also dealt with by Patañjali, the author of the Mahabhāşya, in great details by raising the question whether Dravya is different or non-different from guņas like sound, touch, etc. Finally he supported the doctrine-of difference, after examining closely both the sides - bheda (difference) and abheda (non-difference).102
The Buddhist philosophy denies the existence of Dravya but accepts only Dharmas which correspond to the Samkhya guņas - Sattva, Rajas and Tamas as indicated in the principle of the Buddhist Dharmas as infinitesimal realities divided into elements of Citta-Caitasika (Mind), Saṁskāra (forces) and Rupa (Matter)103 respectively. So every difference between the categories of Substance and qualities is denied by this system of thought.
In this background it can be maintained that Jaina metaphysics as an advocate of the doctrine of identity-cum-difference in regard to the relation between Dravya and guņa establishes the relation of inherence of gunas in Dravya like the Nyāya-Vaiseșika system of thought, as it is revealed in the definition of guna given by the Uttaradhyayana Sutra104, Āc. Kundakunda and Umāsvāti105 But Dravya and its guna are not separate enities like

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those of the Nyāya-Vaiseșika school; they are intrinsically related, though they are somehow different (Kathañcit bheda).
Ācārya Kundakunda defines the relation between Dravya and guna as identity-cum-difference, as it is clearly stated that the relation between them is one of co-eval identity, unity, inseparability and of essential simplicity, but not of union or combination,106 e. g. colour, taste, smell, and touch of atom and their material substratum, though they are distinguishable with regard to appellation, form, etc. 107 Such is the relation of inseparability
of the soul-substance and its qualities of self-awareness and knowledge, etc., though they are distinct from each other from the points of view of name, etc. 108
It is apparently clear that the conclusion of Ac. Kundakunda about the relation between Dravya and guna reflects the views of the Nyāya-Vaisesika system of thought that gunas inhere in a Dravya, but it differs on the point of relation between a Dravya and its guna, for he holds the view that the relation between them is one of identity-cum-difference, whereas the Nyāya-Vaišeșika school as the advocate of the doctrine of difference maintains the relation of distinctness between a Dravya and its gunas, though they are inherent in it.
• Ācārya Pujyapāda maintains somehow distinct relation (Kathañcidbheda) between Dravya and guņa and explains in this way that Dravyai is somehow different from its guņas and par yāyas. Hence the suffix 'mafup' denoting possession is used here. A substance is associated with these two : Further it is of inseparable connection and permanent". 109
Akalanka, while supporting the view of Āc. Pūjyapäda on the retation between Dravya and its guna, explains it in this way that although guna and paryāya are non-different from Dravya, still there is somehow difference of them from it with regard to characteristics, etc., as for example, there is found somehow difference in the golden ring inspite of there being non-difference between gold and the ring.110
Siddhasena Gaộin has dealt with the problem on the same lines of thought of Ācārya Pujyapāda and Akalanka and maintained that the relation between Dravya and guna is somehow that of identity-cum-difference (Kathañcit bhedabheda), e.g. consciousness is soul. Soul, undergoing transformation by the form of knowledge, etc., is spoken of by the distinction 'Consciousness in soul', inspite of there being the non-existence of distinction between soul and its consciousness. Similarly the category of matter also attains particular qualities, like rūpas (colours), etc. by name without giving up

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its own nature. Therefore, Dravya is called "Kathañcidbhedabheda-svarăpam guna-par yāyavat."111
Relation between Dravya and Paryaya
Acārya Kundakunda throws light upon the relation between Dravya and Paryaya by explaining it in this manner, "There cannot be a Dravya without paryāyas nor paryāyas without a Dravya; they have a non-different state of relation". 112 “Though there is a difference between Dravya and its paryāyas from the points of view of significance, quality and utility, yet the one cannot exist apart from the other as the difference is not fundamental, for example, an ornament which is the paryāya of gold is different from gold in samjñā (significance), lakṣuṇa (quality or characteristic) and prayojana (utility)."113 But still there can be no ornament apart from gold and gold apart from some form or modification of it. The relation between Dravya and paryāya is the same as the relation between matter and its form.
To trace back the history of the relation between Dravya and paryāya it is found in the Bhagavati Vyakhyāprajñapti in connection with the mean..: ing of Sāmāyika that soul only is Sāmāyika, it is the artha (object) of Samāyika (equanimity),114 That is to say, soul is Dravya and Sāmāyika is its paryāya.. Here it signifies that the subject, object and verb are one from the noumenal point of view, but they are separate from the phenomenal point of view, e.g. fire burns. It is revealed in this explanation that Lord Mahāvīra advocated the theory of non-difference of Dravya and its paryāya from the noumenal stand-point, but his advocacy to this thesis of nondifference between them was conditional. That is, there is non-difference between Dravya and paryāya from the substantial point of view (dravyatah). This should be his view on the problem because he advocated elsewhere the theory of difference between Dravya and Paryāya. And he made it clear that Dravya, remains permanent even after the destruction of non-permaDent paryāya. If the indespensable non-difference of Dravya and paryaya would have been desired, he would have established the theory of destrucțion of Dravya, which being non-different from pasyāy a, should be as much perishable as paryäya itself, 116
So it is stated that “The non-permanent (asthira) changes, but the permanent (sthira) does not change; the non-permanent breaks, while the permanent does not break." "Similarly, the fool (bala) and the wise (pandita) are eternal, but foolishness (bāliyattam) and erudition (pamdiyattam) are non-eternal”116
Therefore, in connection with another topic Mahāvīra supported the difference of Dravya and paryaya from the point of view of the latter's

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preponderance. In the first case, as explained above, he advocated the theory of non-difference of Dravya and paryāya from the point of view of the preponderance of the former.
In the Acârānga Sutra and the Bhagavati Vyākhyāprajñapti respectively it is further recorded that he explained soul-substance and its knowledge transformation as non-different from the aspect of substance (dravyatah).116 Knowledge is one quality-transformation of soul (aya), which is always changing from the point of view of modification. For this reason the difference of knowledg from soul has been admitted. If there would have been absolute non-difference between soul and knowledge, there would have taken place the destruction of soul with that of knowledge. From the point of view of paryāya (mode) soul and knowledge are different. The clarification of this problem has been made by him, while explaining the eight aspects of soul and admitting the distinction of it by transformation, according to them, as is evidenced in the Bhagavatı Vyākhyāprajõtapti. 117 Having put aside dravyātmā (substantial soul) among the eight aspects of soul, its remaining seven aspects have been explained by taking into consideration passion, activity, consciousness, knowledge, self-awareness, conduct and energy like the modes of the same soul-substance. In this light of discussion Dravya and Paryāya have been accepted as different, as emerged from an analysis of the above facts, otherwise the evident reply cannot be proper in regard to the subject of the existence of eight aspects of soul. It is made clear by the explanation that one who has dravyātmā may have kaşayātmā (passionate soul), etc. and may not have them. But if he has kaşāyātma, he has invariably dravyātmā (soul-substance).118 For this reason it is to be accepted that the problem of eight aspects of soul indicates the difference between Dravya and paryāya from the subjective point of view. Thus Lord Mahāvīra made an analysis of the difference between Dravya and paryāya, which evidently became clear and comprehensible by other āgamic and post-agamic works like that of Acārya Kundakunda.
Relation between Guņa (quality) and Paryaya (Mode) Acārya Kundakunda defines the relation between guna (quality) and paryāya (mode) in this way: "That which makes a distinction between a Dravya (Substance) and another is called guna and the modification of a Dravya is called paryaya. A Dravya is associated with these two. Further it is of inseparable connection and permanent."119 .
As pointed out, the words 'guna' and pajjava (Skt. paryāya) or Bhāva are found in the comparatively older Agamas like the Bhagavati Vyākhyāprajñapti,120 the Uttarādhyayana Sūtra121, etc. to signify quality and condition (or mode) of a Dravya respectively. Guna is defined as sahabhāvin or

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Yugapadavasthāyīn,122 i.e. that which exists permanently and co-existingly or simultaneously with the substance, while Paryāya is kramabhāvin or ayugapadavasthayin123, i. e. that which exists in the substance successively. The distinction of the meanings of guna and paryāya is made very clear in the Uttarādhyayna śūtralas in this manner : "The mark of guna is that it is inherent in one single substance (ekadravyāśrita), while that of paryaya is that it exists in both the substance and quality (ubhayāśrita)"125. The characteristics of paryāya are oneness (or singleness), separatness, number, figure, conjunction, and disjunction.126
In the Nyāya-Vaiseșika system of thought these characteristics, viz. number oness or manifoldness), dimension, i.e. figure, separteness, conjunction and disjunction are mentioned as ubhaya-gunas, 127 i.e. they are mürtagunas as well as amūrtta gunas inasmuch as they belong to both the non-ubiquitous and ubiquitous substances. It is apparently clear here that the influence of the Nyāya-Vaiseșika school is reflected in the Jaipa definition of paryāya as considered above. It appears that Ācārya Kundakunda, Umāsvāti, Ācārya Pujyapāda, Akalanka and Vidyānanda defined the relation between guna and paryāya on the basis of āgamic definition and supported the same with a little change of interpretation. According to Umāsvati, guņa is inherent ip Dravya and itself is attributeless, 128 while paryāya is another state and another namel29 of a Dravya. Āc, Pūjyapāda difines this relation between guna and paryāya in this way : “Those characteristics which are always associated with a substance are qualities. Those which are not always associated with a substance are modes. A substance possesses both'. According to him, guna is a distinct category and thus it is different from paryāya. As for example, from the general point of view, knowledge, etc. are the qualities always associated with the soul, their modifications which are separable from the particular point of view, are modes, for instance, in living beings there are knowledge of pitcher, knowledge of cloth, anger, pride, etc.130 Vidyānanda also supports this distinction between the definitions of guna and paryāya in a Dravya from the points of view of generality (sämänya) and particularity (višeşa), as paryaya is not eternal but occasional, whereas guņa being inherent in eternal substanca (nityadravya) is eternal.131 But Akalanka, the predecessor of Vidyānanda, holds the view of identity-cum-difference between the meanning of guna and paryāya as two aspects of Dravya132. He further goes on to say that sāmānya (generality), utsarga (general rule), anvaya (association) and guņa (quaility) are synonymous words, and so are viseșa (particularity), bheda (difference) and paryāya (mode)133. This position was followed by Amộtacandra134 and Siddhasena Gaņin135. Siddhasena Gania explains that guņas are special capacities inherent in a Dravya; they exist in it simultaneously, such as, rūpa, (form)-(colour) etc, in pudgala (matter),

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while paryayas are modes which exist in a Dravya in succession 136. As pointed out, paryāya is another state and another name of a substance, e. g. lump of clay, pitcher, etc. Pudgaladravya, i.e. clay, does not give up its own inherent nature (svabhāva or guna) - clayness or earthness, while the particular forms - the lump of clay, form of pitcher, etc. are paryayas as another state and another name of the same substance. So the relation between guna and paryaya is one of somehow identity-cum-difference (Kathañcidbhedabheda)137.
In regard to this problem of the relation between guna and paryaya there began a new trend of thought with Siddhasena Divakara. According to him, the two words 'guna' and 'paryāya hava been interpreted as having one and the same meaning, and it is stated that they were mere synonyms. 137 His argument of non-difference of guna and paryāya is this that 'had there been intended the different meanings of the word 'guna' from that of the word 'paryāya', Mahāvīra would have made an explanation of Guņārthika stand-point as he had done in the case of that of the two well-known stand-points, viz. Dravyārthika and paryāyārthika Nayas (substantial and modal points of view).138 The influence of this argument seems to have led Haribhadra to adopt the doctrine of indentity of the meanings of the words 'guna' and 'paryāya'.139 It is also known that there was a feeling in the heart of Devasūri for the thesis of non-difference (i. e. identity) of guna and paryāya, though he had tried to speak of a distinction between the meanings of these two words140, Ācārya Hemacandra did not at all give a place to 'guna' in his aphorism 'Vişayalaksaņa' on the object of pramāņa (knowledge) nor did he make any discussion on the meaning of difference and identity of the words 'guna' and 'paryāya'141. The view of Ac. Hemacandra makes it apparently clear that he too was the advocate of non-difference (i.e. identity) of guna and paryāya. Upādhyāya Yaśovijayaji also tried to establish the theory of identity between guna and paryāya142. It can at any rate be said from this comprehensive discussion of the metaphysical question of relation between guna and paryāya that both the words were being used in the Age of the Agamas. There began a discussion on the problem of identity and difference of their meanings and relation with the development of the Age of Logic. As a result of the logical study of this subject different Ācāryas made their respective points of view clear in this matter and established also their theses on the problem of identity and difference between guna and paryāya143.
The other Indian systems of thought like the Nyāya-Vaiśesika, 144 etc. have propounded the theory of difference of guņa (quality) and karma (action), etc. from Dravya (Substance) since the very beginning up to the
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present day because of being the advocates of the doctrine of difference (bhedavada). The distinction of Sat-Vastu (Real Entity) in the form of Dravya, guna and paryaya in Jaina metaphysics, reminds one of Dravya, guna and karma of the Vaišesika school-the three, technically called Sat or Artha145. On the other hand, the Jaina position that gnna and paryaya are the transformations (pariņāma) of Dravya reminds one of the correspoading Samkhya148 position that all physical phenomena are the transformations of prakṛti.
It is noteworthy to point out in this connection that Kumarila, the great intellectual among the Mimamsakas, also supported the docrine of identity-cum-difference between Dravya and guna or between guna and paryaya with clarity and forceful logic for the establishment of which Siddhasena, Samantabhadra and others made attempts. Kumärila explains it in this.. manner: "When the Vardhamanaka being broken up, a Rucaka is made (out of the same gold), the person who desirese to have the former becomes sorry, while one desiring the lattter (ornament) likes the process, while a third person who only desires gold remains indifferent and unaffected. The refore, the object (gold) must be admitted to have a threefold character. Because, unless the object partook of production, continuance and destruction, there could not be (with regard to it) the three notions (of like, disike and indifference)"147 In this process the substantiality of gold continues to exist; gunu (i.e. quality of gold) is inherent in it; only its paryaya is destroyed and produced as different forms. That is to say gunas persist in Dravya as long as it exists as such, and exist co-extensively and simuItaneously with it, while paryayas undergo change and they do not exist simultaneously 148 with it. So guna is sahabhavi dharma, e.g. capacities like consciousness, etc. in soul,149 while paryaya is kramabhavin, e. g. happiness, sorrow, etc. in it. Guna Sakti-10 Sahabhi-natural (cause). Sahabhasakti is karaṇa (cause), while paryaya Kramabhasakti 150 is karya (effect). The Samkhya gunas-Sattva (Essence,), Rajas (Energy) and Tamas (Inertia), are anadi (beginningless) and ananta (infinite). Gunas of the Jainas as faktis (capacities) are karaṇas (causes), while their paryayas are karyas (effects), e.g. Cetand (sentiency) is gana.and jñana (knowledge), etc, are its paryayas, varnas as gunas are kāraṇas (causes), and Varṇaparyayas, etc. are kāryas (effects). The Jainas used the term 'guga' like the Samkhya and the Mimamsaka used the word Sakti for guna. Thus it may be said that the capacity of causing transformation in a Dravya is guna and the transformation (parinama) due to guna is paryaya.
It appears from the study of the "There is nothing as quality nor as substance; there is neither

statement of Acarya Kundakunda : modification in the modification in the absence of a substance without mode nor mode without

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substance151 that there lies an objective identity among Dravya, guna and paryāya. But there is also a subjective difference among them in regard to their concept of distinctness and separateness in the metaphysical analysis. So there arises the question of their identity and difference. He holds the view that there are two kinds of difference, viz. anyatva and prthaktva (distinctactness and separateness), 152 the first one is made by subjective thought and the second one is objective. The relation of differnce exists among Dravya, guņa and paryāya in the sense of anyatva (distinctness). In this way the likely occurrence of confusion in the treatment of difference and identity (bhedābheda) is carefully kept down by him through the application of the distinction between anyatva and prthaktva.153
Conclusion
The study of the above facts clearly reveals that Dravya is endowed with guna and paryāya. The inherent qualities in a substance and their traikälika modes (modes of three points of time-past, present and future) are infinite 154 in number. A substance and its inherent qualities are permanent owing to the cause of its non-origination and non-destruction, 155 while all modes, because of their origination and destruction at every moment, are individually non-permanent.156 But they are also beginningless and permanent or eternal from the point of view of series (praváha) of infinite mode (anamtapajjavā) 157. For example, as Soul-substance and Matter-Substance are permanent, so their respective inherent qualities - consciousness, selfawareness, etc. and colour, etc. are also permanent. But modes of consciousness born of sentiency or modes of colour like blue, yellow, etc. born of the quality of colour, are not permanent, but individually non-permanent because of being subject to origination and destruction; and the series of modes of consciousness and that of modes of colour, being traikäliku are permanent or eternal. 168 "Souls may be eternal in some respect and may be non-eternal in other aspect; they are eternal from the substancial point of view and non-eternal from the modal point of view159.
The series of traikälika modes also, taking place due to one causative capacity (Karaṇabhūtasakti) inherent in a substance, is of the same class. The series of infinite modes caused by infinite capacities in a substance are moving together (i.e. taking place together). Modes of different class (Vijatiya) caused by various capacities or qualities can be found in a substance at a time, but modes of the same class caused by a capacity at a different times cannot be found in a substance at a time 160 There take place in Soul-substance 161 and Matter-substance162 various infinite modes like modes of consciousness, such as, those of knowledge, self

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awareness, etc. in the former and those of colour, such as, blue, yellow, eto. in the latter respectively.
Soul undergoes transformation by its capacity of sentiency (cetanaśakti) into various forms of consciousness (upayoga) like modes, of knowlege, self-awareness, etc., while matter undergoes transformation by its capacity of colour (rūpaśakti) into various forms of colour like blue, yellow, etc. The capacity of sentiency cannot be separated from Soul-substance and other capacities which are inherent in it. Similarly, the capacity of colour (rūpasakti) cannot be thought of, apart from Matter-substance and other capacities which are inherent in it. Various forms of consciousness of different times like traikālika series of knowledge, self-awareness, etc. have got one capacity of sentiency (cetanāśakti). And the series of effective modes (Käryabhūtaparyāyas) of that capacity (Śakti) are associated with consciousness (upayo. gātmaka). In matter also the series of various modes of colour like blue, yellow etc. are the effects of one causative capacity of colour (Kāraṇabhūtarūpasakti).
Like the series of consciousness in soul there are continuing together (i.e. taking place) in it the series of feelings, such as, happiness, sorrow, etc., the series of desires, etc. For this reason infinite capacities or qualities are comprehended by taking into account each individual causative capacity inherent in it-capacity like sentieney, the causative joy, energy, etc, of the series of modes of each respective class. Similarly, in Matter also there are taking place always the series of infinite modes like the series of modes of colour, smell, taste, touch, etc. For this reason infinite capacities are cognized by admitting each individual causative capacity of individual series like that of the capacity of colour, that of smell, that of taste, that of touch, etc.
Various modes of capacities like sentiency, joy, energy, etc. can be found to operate in soul, but modes of different consciousness of capacity of sentiency (cetanaśakti) or those of feelings of one capacity of bliss (anandaśakti) can not be experienced to function at a time, i.e. simultancously, for only one mode of an individual capacity manifests itself at a time. Similarly, in matter also various modes of different capacities like colour, smell, etc. take place at a time. but different modes like blue, yellow, etc, of one capacity of colour (rūpasakti) do not take place in it simultaneously.
As Soul-substance and Matter-substance are permanent, so their respective inherent capacities like sentiency, etc. and colour, etc, are also permanent, But modes of consciousness born of the capacity of sentiencey (cetandsakti) or modes like blue, yellow, etc. born of the capacity of colour (rūpa-.

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śakti) are not permanent. They, being always subject to origination and destruction, are individually non-permanent and the series of modes of consciousness in soul and those of colour in matter are permanent because of being traikālika. The undivided whole of infinite capacities-qualities only is substance. That is to say, the collective whole or aggregate of each individual causative capacity (Kāraṇabhūta-sakti) of each individual mode and of such infinite capacities is substance from the point of view of difference among them. But Dravya is called guna-paryāyātmaka from the point of view of non-difference among them because of paryāyas being like their own causative qualities and gunas being like Dravya. That is to say, Dravya, guna and paryaya are different from one another from the subjective point of view in thought, but they are non-different from one another from the objective point of view. 163
In a Dravya all gunas are not identical, some common gunas are found in all substances, e.g astitva (existentiality), pardešatva (capacity of having some from), jñeyatva (knowability), etc. and some are uncommon (i.e. specific) guņas which can be found in each individual Dravya, e. g. sentiency (cetana) conciousness (upayoga), etc. in soul and colour (rupa), etc. in matter. Each Dravya is distinct and separate from other Dravyas because of its uncommon guna (quality) and paryayas (modes) 164,
References
i
Pancāstikāya-Samayasāra, Niyamasāra, Samayasāra, Pruvacansăra, Samayapräs
bhy;añ, etc. 1 Pancāstikāya-Samayasara, 8. Kundakunda. 2 Pravacanasāra, II. 3. 3 Așțādhyāyi, 4. 3. 161; 5. 3. 104; VI, 1. 7. 9. 4 Ibid., 4. 3. 161; 5. 3. 104; Vide Pramānam māmsă, Ed. by Pandit Sukblalji, pp.
54-55. 5 Drośca / Padāni | Droh ca Druśabdádyatpratyayo Vrttiḥ / bhavati Vikarab
avayavayorarthayoḥ", Aşladhyayi, Vol. 1, ed. by S. C. Basu, 4, 3. 161, p. 804. 6 Ibid. 7 Padani Dļavyam. ca, bhavye, (yat)" | Vettiḥ Dravyaśabdo nipātyate bhavye
abhidheye / drukabdādivārthe yatpratyayo nipätyate /", Ibid., Vol, II., 5. 3. 104,
p. 976. 8 Ibid, 9 Vide Advanced Studies in Indian Logic and Metaphysics, Pandit Sukhlalji,
p. 112, 10 Vantani Pratyaye", Asfadhyāyı, VI. 1, 89, Vol. II, ed. by S. C. Basu. 11 Ibid., Vol. II.
"Namasthāpanādravyabhavat astannyāsaḥ'', Tattvarthadhigamasutra, Umäsyāti,
'ch. 1.5. 13 Bhagavati Vyākhyāprajnapti, p. 2. 1.90. 14 Tattvārthādhigama Sutra, Bhāsya, ch. V 31, pp, 399-401. .
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:15 Pancāsāka, 6, 16 Şarkhndāgama, Vol. 13, p. 43. 17 Aştadhyāyi, 5. 3. 104. 18 Pramānamemārsā of Hemacandra, ed. by Pandit Sukhlaji Sanghavi, vide Adva
nced Studies in Indian Logic and Metaphysics, p. 113. - 19 Bhagavati Vyākkāyprajnapti, 25. 4. 273. 20 Ibid. 21 TS., Ch. V. 39. 22 Dravati drosyati adudravat paryāyāniti dravyani," şaşkhandāgama, Vol. 3, p. 2.
Vol. 15, p. 33. 23 Kriyagunavat Samavāyikāsapamiti dravyalaksanam", Vaise şika, 1. 1. 15. 24 “Prthivyāpastejovāyurākasam kāl) digātmā mana iti dravyāni 1," Ibid,, 1.1.5. 25: "Gupāpamāsao davvam, egadavvassiyā gunălakkhanam pajjavānam tu ubhao
assiya bhave", Uttaradhyayana Sutra, 28.6. 26 Mahābbāşya of Patanjali, Vide Pramāņamīmāṁsā, ed, by Pandit Sukhlalji. P,
55; see Advanced Studies in Indian Logic and Metaphysics, p. 113. 27 Vyasa's Yogabhasya, 3. 13, 28 Šlokeavartika, 21-22, Vanavada, Kumarila Bhatta. 29 Vyaşa's Yogabhasya, 3.13. 30 Mahābha sya, 4, 1.3. 31 Ibid., 5.1, 119. 32 "Yasya guṇāntareșvapi pradurbhavatsu tattvam na vihanyati tad-dravyan '',
Ibid. 33 "Vidyamanam dravyam" Abhidharmako'sa IX, Vasubandhu. 34 Svalaksanato Vidya mānam dravyam," Ibid, Comm. of Yašomitra cf, Soul
theory, p. 943, vide the Central Conception of Buddhism, Prof. Stcherbatsky.
p. 22. 35 "Svalakşapadhāranad dharmaḥ", Yasomitra. ad. Abh. K. 1, 3. Vide, The Central
Conception of Buddhism, p. 22. 36 Abhidharmadīpa, p. 90, ed. by Dr. Padmanabha Jaini. 37 "Gunaparyāyavad-dravyan," T.S., ch. V. 37. 38 "Sad-dravyalakșapam 1", Sarvärthasidhi.,
Ac. Pajyapāda, ch. V. 29, p. 300; See also Tattvartha Rajavartika and Tattvartha
Slokavārtika, ch. V. 29. 39 “Yatsattad-dravyamityarthaḥ", Sarvärthasiddhi (comm.), p. 300. 40 “Utpadavyayadhrauvyayuktam sat", Ts., Ch. V. 29, p. 374;
; Sarvārthasidhi, ch. V, 30, p. 300.
; T. Räjavārtika and T. Slokavartika, ch, V, 30. 41 '"Gunaparyāyavad-dravyam," TS, ch. V, 37, p. 427
; Sarvārthasidhi, ch. V. 38. p. 309,
T. Rajavārtika and T. Slokavārtika, ch. V. 38. 42 Şarkhandāgama, Dhavala, Vol. III, p. 2. 43 Viseşāvasyakabhāşya gatha, 28. 44 "Tad-dravyaparyāyātmārtho bahirantasca tattvatah", Laghiyastraya, Aka
lanka, 1. 2. 7, p. 3. "Pramapasya Vișayo dravyaparyayatmakavastu", Pramanamgmāṁsā, 30 Hemacandra, p. 25. "Dravati tāmstãn paryāyān gacchati iti dravyam dravyalaksanam 1,” Ibid, (comm.), No. 118, p. 24.
45

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46 Vide Pramānamimaisā, pp. 57 ff. 48x See Pancastikāya Samayas āra 8, Pravacanasāra, II, 3, p. 123. 47 “Paryāyairdrüynate dravanti vā tāni iti dravyāņi,"
Sarvärthasiddhi, ch. V. 2 (Comm,), p. 260. 48 “Utpadavyayadhrauvyayuktam sat," TS.. ch, V. 39.
; "Sad-dravyalaksanam." Sarvārthasiddhi, ch. V, 29 49 T. Rõjavartika, ch. V. 30, (1. 2. 3), pp. 424-5. 50 Pravacanasāra II, 17, a. 152. 51 Ibid, (comm.) 52 Pancāstikāya-Samayasāra 50, Rāyacandrajaina-sästrar alāyām. 53 Ibid., 51. 54 lbid. 52. 55 Bhagavati Vyākhyāprajnapti, 2. 10. 118;
Uttaradhaya yana Sutra, 28. 6; 28. 13; Anuyogadvāra, 5. 121, p. 121. 56 Uttarādhayayana Sufra 28. 6; 28. 13. 57 Tattvarthādhigama Sutra, ch. V. 40. 58 "Gunāna māsao davvam, egadavvassiyā guņā," Uttaradhyayana Sutra, 28. 6. 59 "Dravy asrayā nirgunā gunāḥ 9," Tattvārthādhigamasutra, ch. V. 40, p. 435, 59x Sarvārthasiddhi, p. 316. 60 Ibid. 1 61 Rajavartika, p. 502. 62 Tattvartha Slokavartika, ch. V. 41, p. 440. 63 "Dravyamešāmāśraya iti dravyāšrayaḥ, naisām gunāḥ santiti nirgunāḥ 1," TS.
Bhāşya, ch. V. 40, p. 435. 64 Dravyāšrayā nirguņā guņāḥ, Ts., Ch. V. 40, p. 435. 65 "Dravyāšrayaguņavān samyogavibhāgesvakāraṇamana peksa iti gunalakṣaṇam,"
Vaise şikasūtra, Kaņāda, 1. 1. 16. 66 Prasastapāda's Bhāşya, p. 38. 67 Gunapadarthanirūpanam, Prasastapādabhāsya, p. 38. 68 Sankhyakarikā, Isvarakršna, 11. 69 History of Indian Philosophy, Vol. I, p. 243., Dr. S. N. Dasgupta, 70 Ibid., pp. 243–4, see also The Central Conception of Buddhism, Prof. Stcher ba
tsky, p. 23, F. No. 81., Dr. Dasgipta's remark was based on Vyāsabhāsya, III.
12 (Sapeksikadharmadharmibhāvab) and Vacaspati's comment", 71 The Central Conception of Buddhism, p. 18. 72 Ibid.. p. 23, F. No. 80. 73 Ibid., p. 19. 74 Ibid., p. 22. 75 "Pţthivi gandhavatītyukte rūpa-gandha-rasa-sparsebhyo nanya darsayitur lak. yate"
Yasomitra, ad Abh, K, IX,
Vide the Central Conception of Buddhism, p. 23. 76 The Central Conception of Buddhism, p. 23. 77 Pancāstikāya-Samayasāra, 11, Kundakunda. 78 "Suvarnagorasamsttikābālavrddhakumārādiparinatapuruseșu bhangatrayarupepa
1," Ibid. (comm.)

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79 Bhagavati Vyākhyāprajnapati, 2. 1.90; 25. 5. 746; Prajñāpanā Sutra, Visesapada,
13; Uttaradhyayana Sūtra, 28.6; 28. 13; Tattvārthādhigama Sutra, ch. V. 37; Pancāstikaya-Samayasara 1. 10, 12;
Pravacanasāra II. 3: Dravya-Guna-Paryayano Rāsa,, etc. 80 Etena bhatendriyeņu dharmalakṣaṇāvasthāparināmā Vyākhyātāḥ", Yogasūtra III.
13 ff, Patañjali "Tatra Vyutthānanirodhayoḥ abhibhavapradurbhāvau dharmiņi
dharmapariņāmaḥ 1." etc. (comm). ff. 81 Bhagavati Vyākhyāprajnapti 2.1. 90; 2 10. 18; 25. 2. 720. 82 Uttaradhyayana Sutra 28. 6; 28. 13. 83 Sadbhāvavikäräh bhavanti vārşvāyanirjāyate asti viparinamate varddhate apak
piyate vinaśyati 1” (8), Yaska's Nirukta 1. 2.8; 84 Tarksangraha, p. 2, Annam Bhatta 85 "Lakkhanam pajjavāņam tu, ubhao assiya bhave"
Uitarādhyanana Sutra 28. 6. "Ubhayoḥ dvayoḥ srākstatvād-dravyagunayorāíritaḥ bhavet iti bhaveyuh syuh”
Ibid. (comm.) 86 Ibid., 28.13. 87 "Bhāvāntaram samjñāntarań ca paryāyaḥ 1,"
TS. Bhāşya, V. 37, p. 427. 88 "Vyatirekinah paryāyāḥ," Sarvarthasiddhi, p. 369. 89 "Dayvavīkāro hi pajjavo bhanio," Ibid. 90 "Dravyasya parinamanam parivarttanam paryāyaḥ",
T. Rajavartika., p. 501. 91 Ibid, p. 501. 92 "Ato dravyasya parivarttanam paryāyaḥ 1", Ibid. 93 Tattvārtha Slokavāytika, p. 438. 94 Tattvārthādhigam Satra, ch. V. 37, 95 "Pramānasya visa yo dravyaparyāyātmakam vastu 1,"
Pramānampmāṁsa, 60. Ilid. (comm), p. 25. 96 The Central Conception of Buddhism, pp. 31-32. 97 Ibid., p. 23. 98 Ekarpatayā tu yaḥ kālavyāpi sa kuțasthaḥ 1," Amarakoša, Vide, The Brahma
Sūtra, Dr. Radhakrsnan, p. 29; See also Sveta'svataropanişad, 4. 9. 10. 99 "Dravyāni dravyāntaramārabbante guņāśca guṇāntaran 1". Vaišeşika Sutra, 1. . 1.10. 100 Ekamevādvitlyam, "Chăndogya Upanişad, VI, 2, 1; pp. 190-1. 101 "Trigunamaviveki Vişaya, etc. 1",
Samkhyakarika, Isvarakrsna, II 102 Patanjali's Mahābhāsya, 5.1. 119. 103 Central Conception of Buddhism, p. 19. 104 Uttaradhyayana Sutra, 28. 6. 105 Tattvarthadhigama sutra, ch. V. 40. 106 Pancasiik āya-samayasära, 50. 107 1bid., 51. 108 Ibid. 52. 109 Sarvārthasiddin. 110 T. Rajavārtika, p. 50. 111 TS. Bhā. Tikā, pp. 428-9, 112 Pancāstikāya-Samayasāra, 12.

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73
113 Ibid. (Comm.) 114 "Ayā ne ajjo sāmãie ayā ne ajjo' sāmāyiassa atthe /", Bhs., 1. 9. 77. 114x Nyāyāvatāravārtikavytti, ed. by Sri Dalsukh D. Malvaniya, p. 30 (Prastāvanā). 115 Bhs. 1. 9. 80. 116 "Je āyā se vinnāya je vinnāyā se āyā jena vijānai se āya", Acaranga Sitra
1.5.5 Bhs., 12.10. 468. 117 Ibid, 12. 10.467, 118 Ibid. 119 Vide Sarvārthasiddhi. p. 309. 120 Bhagavate Vyakhyāprajnapti, 2.1. 90; 2. 10. 118; 25. 2. 720. 121 Uttarādhyayana Satra, 28. 6; 28. 13. 122 Pramananayatattvalok alankāra, 7; TS. Bhā. Tikā, p. 428. 123 “Paryāyastu krambahāvi yathā tatraiva sukhaduḥkhādiḥ 1".
Pramananayatattvālokālankāra. 8. ; TS. Bhā, Țikā, p. 428. 124 Uttaradhyayana, 28. 6. 125 Ibid. 28. 13. 126 1bid. 127 "Samkhyāparimānapşthaktvasamyogavibhāgā ubhayagunaḥ 1",
Prasastapādabhāsya, Gunapadārtbanirupapam, p. 38. 128 "Dravyāśryā nirgunā gunāḥ 1" TS., V. 40. 129 "Bhāvāntaram samjñāntaram ca paryāyaḥ", TS, Bhāsya, p. 427. 130 Sarvarthasiddhi, p. 309. 131 Ibid., p. 310. 131x Tattvārtha Slokavārtika, Vidyānanda, p. 438 132 "Dravyasya dvăvātmanau sāmānyam višeşasceti, etc.” T. Rajavartika, p. 5. 133 Ibid. 134 Tattvārthasāra, 6.38, p. 106, Amrtacandra. 135 Tattvārthadhigama Sutra, 7ika, pp. 428-429. 135x Ibid. 136 TS., pp. 428-29 137 Sanmatitarka prakaranan, pañcama, vibhāga, gāthās, 10, 11, 12,
pp. 634-35 Siddhasena Divākara 138 Sanmatitarka prakaranan, pañcama vibhāga, gāthas, 10, 11, 12, pp. 634–35. 139 Tattvārthabhāşya Vyiti, Haribhadra, 140 Pramananayatattvāloka, Devasüri, 7,8. 141 "Pramāṇasya viņayo dravyaparyāyātmakati vastu"
Pramānamimāṁsā, 30, p.24, Hemacandra. 142 Dravya-guna-Paryāyano Rāsa, Dhāla bīji 143 See Sanmatitarka Tikā, 4, p. 631. for all evidences in regard to this problem
of guna and paryāya. 144 "Dravyagupakarmasāmānyaviseşasamavāyābhāvāḥ saptapadārthah l", Tarkasa
ngraha, p. 2; Annam Bhajta. 145 "Artha iti dravyagunakarmasu /" Vaiseșika Darsana 8.2.3. 146 Gunaparināmābhedannānatyam 'avasthāvat /,
Sankhya Sutra, 2. 27. 147 Vanavāda, verse 21-22, Slok avārtika, Kumärila. See also Akstivāda, Sloka 4,
64, Ibid. 148 “Yugapadavasthāyino guņāh rūpädayah /
Ayugapadavasthāyinaḥ paryāyāḥ " / TS, Bhāşya Tikā, p 428.

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J. C. Sikdar
149 Pramānanayatattvālokalankara 7 160 Ibid. 8 150x Gunāḥ Saktiviseşāh ta eva kramena saba ca /",
TS. Bhāşya Tikā. pp. 428-9. 150y Ibid. 151 Pravacanas āra II, 18. Pancāstikāya-Samayasāra, 12; Pravacanas āra II. 18
(comm). 152 Pravacanasāra II, 14. 153 Ibid. (comm), PP 132-33 154 Bhagavati Vyākhyāprajñapti 2.1.91.; Pañcāstikāya -Samayasära; 8. 155 “Uppattīva viņāso davvassa ya natthi atthi sabbhāvo" Pancāstikāya - Samay
asāra, 11. 156 “Vayar uppādam dhuvattam karamti tasseva pajjāya ?". Ibid. 157 Bhagavati Vyakhyāprajnapti, 2.1.90 ; See Tattvārthasūtra, ed. by Pandit Sukh
lalji, Ch.V. 37, pp. 229-30. 158 Tattvärthasūtra, ed. by Pandit Sukblalji, Cb.V.37 p. 229-230. 159 Bh.S, 7.2.273. 160 TS., ed. by Pandit Sukhlalji, p. 206. 161 Bhs. 2.1.90 162 Ibid. 2.1.90 163 TS, cd, by Pandit Sukhtalji Ch.V, 37pp. 205-P 8.
164. Ibid, p. 208 ; See Dravya Guna-Paryayano Rasa, Upadhyāya Yalovijaya Ganin and Agamasära, Devacandraji, for the mutual relation of Dravya, Guna and Paryāya.

Page #76

A NOTE ON "SATAMANAM BHAVATI"
C. L. Prabhakar
Satamanam bhavati satayuḥ puruṭaḥ śatendriya ayusyevendriye pratitisthati.
"It (gold) is a hundred (Krisnalas) in weight; man has a hundred years of life, a hundred powers; verily he finds support in life, in power"
I
Veda prescribed hundred years as the span of life of man on earth. That number hundred seems to be derived on the basis of many aspects and ultimately construing the word to mean fullness and thus completeness. Man's life is deemed as precious1 on earth and therefore activity of that man is supposed to extend to that length of years. In a year a season is standard. So the Veda seems to incline to elect2 hemantaṛtu or vasantaṛtu and they to be hundred as wittnessed by man on earth. Alternately Veda suggests life of Man on earth should be long (dirgha)3 endowed with active powers and proper support.
-Keith
In order to support and establish a standard of life to man, Veda prescribed sacrifices wherein certain deities like Agni and Indra are involved to assure such a wish of a sacrificer. As a quick measure, Yajurveda, especially Krishna Yajurveda laid down certain optional rites that aimed to bring forth longevity to yajamāna. Longevity is a sure measure only if a sound health persists in Man. Therefore, Veda particularly, YV and AV have marked out rites that helped cure of illness and promotion of longevity. In view of this, Veda and its religion becomes very important in the life of Man, Rigveda suggested optimism and total fulfilment in life. The other Vedas worked out the means to establish such a mission for Man.

The expression cited above is from Krsna Yajurveda (KYV (TS). It is a prose passage. It is part of a Brahmana that explained the mantras of the optional rite. KYV is unique. Therein Brahmana (explanatory text) follows the mantra, thereby a classification regarding the propriety is made and also suggestion is made that the act was not twaddle or such. That advantage of having mantra and Brahmana at one place is not to be found in the SYV. The other samhitas viz. Kap. S, Mai. S of the KYV contain parallels to this passage. It is interesting that SYV is independent of such expression although SYV emphasises the idea of hundred years of life for Man, but in different words,

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C. L. Prabhakar
In Indian Tradition, KYV dominated in a sense that this Veda is largely understood and followed. For example, a great length of literature flows forth in mentioning and elucidating the practical life and philosophy in accordance with the tradition of KYV. For example, Rāmāyaṇa and the characters depicted therein are adopted to the tradition of KYV5. Likewise there are many other literary works that adopt the YV system. So in view of this popularity certain stock phrases and passages of TS should have acclaimed a greater coinage and circulation. The present passage under discussion is one among such popular pieces in the Indian Tradition. It could invariably be seen that this passage is recited at first in a context of bestowing blessings. Rather such a popularity of this poetic piece urged (the present writer to open a discussion on this passage and passages of like that grew into importance in the Indian Tradition.
AV which is people's Veda recognised the idea that life must extend upto hundred years; autumns/ springs/ etc. for Man and therefore it has rites that helped towards such attainments. There are as many as twenty three pratīkas that begin with the term 'Satam' with reference to life, plants, oşadhis, powers etc. Even RV contains many expressions. As a result, the term satam as such required an independent consideration and that would be takan up later. Moreover, the whole system of sacrifice and allied sacrificial rites aimed at ensuring a long life for man on earth. An idea of that nature is explicitly portrayed in the expression.' satamānam bhavati ......
In the section below, a discussion on this passage with 'reference to its occurrences is made. This is supposed to provide a clue to imagine reasons for the importance of this expression.
II
A. That passage in Krsna Yajurveda Satamānam bhavati.... is found at three places in the TS. It is originally found in the Brāhmaṇa (2. 3. 11. 10 ) of the optional rite viz. āyurdrogya işti or ayurārogyamayor işti, a rite that helps to eradicate illness and to win life, health and prosperity. This prose piece is also repeated in the context of offering soma-libation called amśu graha (3. 3. 4. 8) in the Agniştoma sacrifice. At 6.6. 10. 9. which is a soma mantra brāhmaṇa, this passage is repeated once again.
This expression indicates the blessings of long life and active powers correspondingly to the sacrificer. Further such a long life, sustained by hundred powers, would be fulfilment and eventful also.
(1) 2. 3. 11. 10. Here, with the mantra. Prānosi svähä (TS 2. 3. 10. 4) the sacrificer drinks clarified butter (ghrtan mispibati) in the rite viz. Ayuşkāmești,

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A Note on 'śatamānam Bhavati'
77
The TS adds that by 80 drinking the sacrificer would be complete. The TS commentator viz. Bhatty Bhaskara adds that by uttering ayurva (TS 2. 3. 10), he drinks fully the ghee contained in a golden cup. (hiranya lagnam ghstam). Herein this commentator gives its viniyoga and hints that that act fetches the sacrificer longevity and fulfilment; so long does that sacrificer live, till then he would live with glory.
(2) TS 3. 3. 4.. This is the Brāhmaṇa of the soma libations viz. Adabhya and amśu grahas. Here the yajamāna uttering : nah prāņa..amrtam asi pranaya tva (3. 3. 3, 3.) offers the Adābhya graha in the soma sacrifice. Also the sacrificer points out to a piece of gold (hiran yam abhivyanakti). It is believed, thereby. that, life is bestowed in the secrificer. Gold is a mark identified with longevity and immortality (amstam vai hiranyam.) The TS suggests these words viz. hiraṇyan, amsta and prāna to stand for ayuḥ and long life. Herein it is suggested that as gold and amria are permanent, so should the life be too to a yajamāna. When life and powers are bestowed in hundredfold the man becomes active and strong. Further the sacrificer sips water as water was regarded as medium (bþeșajam và āpah).
(3) 6. 6. 10. 9. this is Brāhmaṇa portion of the Soma-mantras. That passage is repeated in this context also in the TS. 6. 6. 10.9. explains the meaning and significance of the graha (soma libations). At this the yajamāna smells the gold whereby it is hinted symbolically that by that he would be smelling life and longevity into his being. The context further here is similar to that as found in 3. 3. 4. 8.
This passage and its viniyoga add that hundred is a measure for life and powers and that man could be established in life through a symbolic use of ghrta and hiranya which stood for amȚta or immortality.
B. Comparison With Other Texts Parallel passages in respect of the idea of the expression satamānam bhavati.... could be seen in other vedic texts (see Vedic Concordance; Bloomfield). But the passage as such is unique to TS only. Moreover, this passage is not recorded in the Vedic Concordance prepared by Bloomfield although several citations are recorded that begin with the term satam. However, a glance through those citations reveal that the number hundred is unique and acknowledged by all Vedic texts in respect of the longevity and powers, etc, of Man. RV and AV contain many expressions with this idea of assigning hundred years of life to man.
When we turn to Sukla Yajurveda, the Vājasaneya samhită does not contain the expression while the idea seems to be common there with also.

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Č. 1. Prabhakar
Moreover, it could be seen that the term "satam' and the number hundred is an oft employed word to connote plentitude.
The Satapatha Brāhmana (SB) of SYV holds parallels to the contexts found in the TS. They refer to the Brāhmaṇa portions of the TS where satamānam bhavati.. is mentioned. For example, TS 3. 3. 4. = SB 4. 6. 1. 1. 15 and TS 6. 6. 10 = SB 11. 5. 9. 7-12.
(a) TS 4. 6. 1. 1. 15 of the SB refer to the discussion relatiing to Adābhyāmśu graha of the Soma Sacrifice. Here the SB adds that amśu meant soma plant. The Viniyoga here is the same as in TS. In respect of the viniyoga, the ŚB points out the opinion of certain scholars by name Rāma, Aupatasvāmi, Budila, Yājñavalkya etc., Yājañvalkya seems to hold support for the viniyoga assigned in the rite viz., smelling over gold. by uttering that expression. Further TS seems to stress on Man's life. While SB remains silent.
(b) 11. 5. 9. 7-12 of the SB shows a discussion on the Adabhya graha. Adabhya means speech. By offering that graha, it is said that yajamāna would be infused with speech by the adhvaryu, the priest of the YV. Even the SB reiterates that ghrta, hiranya and āpaḥ stood for indicating immortality.
Further this optional rite of the TS has no parallel in the SYV, but the ŚYV contains a few other contextual sacrificial rites that aim for longevity to the Yajamāna. But the other samhitās of the KYV contain parallels to the same. Moreover, the corresponding Srauta texts of th: KYV. refer to this optionat rite. As said the SB equates lika TS that āyuḥ=ghỉtam=hiranyam =amstam=dirgham...etc., promoting thus a long life to the sacrificer.
In this connection it may by suggested that a study of the numbers like one, two etc., mentioned in Veda with reference to Vedic sacrifice and their general importance would be highly interesting. In fact numbers have significance and therefore these form a part of reasons in explaining the rites incorporated in sacrifices.
JII
From the foregoing section, it is possible together that this passage is significant in respect of its meaning and employment too. Sacrifice involves a sort of magic and a belief persists in the tradition that viniyoga and result are independent of a Vedic mantra where a connection between all these is not directly transparent. Although satamanam bhavati is a chip from a Brāhmana passage, it is complete by itself as it bears universal character. The texts of the YV contain several such significant expressions which

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A Note on Satamanam
Bhavati
79
have sacrificial utility and sociological importance. Veda as such is abundent with expressions that have grown into significance. For example, the famous gāyatri Mantra (RV 3. 62. 10) owes its popularity chiefly because of its meaning and the combination of the words.
The vinivoga in the paddhati in respect of satamānam bhavati is simple. After due utterance of this mantra, the Akşata are sprinkled over those to be blessed. Here the akşata are symbolic. They stand for immortality and permanence and at the same time utility. Akşatas and the utterence result into fulfilment. Elsewhere the SB explains that the term śatam connotes fullness (pürnam) whereby Purnată is very well markedout correspondingly.
Like RV, YV too could boast of remarkble passages like one under discussion now. These refer to the objectives and attainment of Man. A careful study of the YV educates one to value the Veda as an invaluable source of knowledge and wisdom leading to happiness. AV too contains several verses and expressions that claim importance to Mankind from many points of view. The Prithivi-sūkta occurring in the 12 kända of AV is a known piece for National Spirit and grandeur.
As a result of the discussion, the following may be interesting.
1. satamānam bhavati is a poetic piece in prose occuring only in the TS of the KYV. Originally this is found in a Kámyeşți that is performed for the cure of illness and prolonging of life and powers of Man on earth.
2. This expression is repeated two more times in the TS itself but in the context of some sacrifice where particular soma-libations are made.
3. As per the passage it is established that hundred is a standard measure and that to be corresponding to several aspects of Man's life.
4. This passage is unique to TS only while the idea is common and found in other vedic texts.
5. It is possible to say that the importance of this passage lies in the meaning and context of the mantra pointed out in the YV itself. In the traditions Akşatas have replaced the articles of gold, and clarified butter utilised in that sacrifical context.
NOTES
Paper presented to AIOC, Poona 1978, 1 Satāyur vai puruṣaḥ satam java etc., are the expressions which speak of length
of life of man. For more references regarding length of life of man, see Vedic Concordance; BLOOMFIELD.

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C. L. Prabhakar
2 Satam hemantah ............. Satam vasantāh ........... Among the seasons
Hemanta and Vasanta are the happy-seasons although every season contained chararacteristics of every other season. Dirgha is the term employed frequently in Veda indicating long life. There are deities like Agni, Savitr, etc., who are vested with the function of granting long life, in Veda. Health and long life are among prominent objects of desires mentioned in Veda. Vedic mantras which are mostly prayers contain desires for materialistic prosperity on earth. In order to realise corresponding benefits in life, worship to various deities in which each deity is appeased, is offered, the twelve major sacrifices prescribed in YV and other corresponding cptional rites support to that end. For example, a king setting out for war expects 'asih' for success in the battle and
king wbo desires heroic son performs aśvamedha etc., 5 a) "Religion and Philosophy of Rāmāyana'': by Dr. C. L. Prabhakar (Under
press).
b) "Veda in Rāmāyana" Dr. C. L. Prabhakar, Triveni, Machililpatmam, 1976. 6 e.g., vāgāmbrini sukta of RV. Also dadhikranno akarism..................
RV. 4 mandala. etc., 7 "Gāyatrimantra (3.62. 10) A study". Dr. C.L. Prabhakar, Samskrita Vimarsa,
Delbi 1972. 8 Satam vai purnam : SB. Here the Satapatha Brāhmana's suggestion is significant. 9 Kavi and Kavya in the Atharvaveda : by Dr. N. J. Shende, CASS, Poona, 1967.

Page #82

JAIN TEMPLE INSCRIPTIONS OF BARAKĀNĀ
Ram Vallabh Somani
Barakänä is situated about 3 kms. away from Rani Railway Station (on Ahmedabad-Märwär Junction line). The Parsvanath Jain temple of this place has been regarded as ons of the important Jain shrines of the Godawar. The early history of this temple is not precisely known. But it seems that it was in existence during the Chauhan period. This fact can be corroborated by a fragmentary inscription of V.E. 1211 (1154 A. D.) engraved1 on a pillar of this temple. According to the local tradition, its first renovation was done during the reign of Mahārāņā Kumbha. The present portion of this temple is not very old and it seems that it was again repaired during the 17th century A. D. The two inscriptions, one of VE 1686 (1630 A. D.) of the time of Mahārānā Jagat Singh I and the other dated V.E. 1806 (1750 A.D.) of the time of Mahäränä Jagat Singh II of Mewär are engraved there in shape of the Surahs. Both these inscriptions belong to the Tapagaccha. The Tapagaccha Pattavali mentions that Maharaṇā Jagat Singh I, at the instance of Vijaya Simh Sari of Tapagaccha, allowed a remission in the local taxes to be levied from the persons coming to pay homage to the diety during the annual fair held on the 10th day of the Posa. The Pattavali of Guna Vijaya adds that a copper plate was also given by the Maharana to this effect. The first inscription of V.E. 1686 (1630 A.D.) contains the text of this copper plate grant. It has got 21 lines. The earlier part of the text is in Sanskrit, which is full of mistakes. However, the text has been reproduced as available on the stone-slab. The later part is influnced by the Gujrati. The inscription mentions the genealogy of the Acaryas of Tapagaccha. Hiravijaya Suri, is mentioned as having the epithet "Jagat-Guru." Vijayasena Suri succeeded him. After him Vijayadeva Suri became the Acarya. He is mentioned to have possessed all the qualities of the ancient Jain Acaryas, At his instance the Maharaņā allowed the remission in the Dana (custom-duty) of the tour days i, e., the 8th, 9th, 10th and 11th day of dark half of Poșa, when the annual fair held there. The letters were written on the slab by Kamala Vijaya's pupil Kirti Vijaya Gani. Rathor Khangar, the local chief, gave his witness of this grant. It seems that the Acaryas of the Sanderakagaccha had their strong foot hold in the Godawar during the earlier times. Several inscriptions mentioning their activities have also been noticed from Hatundi, Rata Mahavir, Nadol, Naḍlãi etc. However, after the 14th century A. D. the Acaryas of Tapagachha Sambodhi Vol. 8 (11)

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82
Ram Vallabh Somani made several disciples in this area. The Jain temple of Rāṇakpur was consecrated by Soma Sundara Suri of the Tapā-gaccha. During the Mewar's battles with the Mughals, the temples of the Godawār including Rāṇakpur were badly molested by the Mughal army. Their renovation was later on undertaken after Mewar's settlement with Jehangir in 1615 A.D. Vijayadeva Suri took profound interest in getting the Jain temples renovated. According to epigraphical sources, the Jain temples of Nadol, Nādlai, Rāṇakpur, Medtā, Jālore etc. were renovated5 under his instructions. Mahāraņā Jagat Singh I of Mewār, also paid due homage to him. During his journey of Mewār Jhāla Kalyāṇa, one of the important chiefs was also sent by the Mahārāņā to receive him. Thus, grant in remission of the custom-duty during annual fair at Barakāņā shows that the Acāryās of the Tapāgaccha had their influence on the rulers of Mewar.
-
The second inscription contains 23 lines. Its text is fully in the Mewāri dialect. It mentions that during the occassion of the annual fair, several persons used to spend night even in the temple. On noticing some impurous activities, the Panca-Mahajans decided not to allow anybody to spend night in the temple. On their move the Mahārāņā Jagat Singh II promulgated an order to this effect also. When this inscription was engraved the Village Barākāņā was in Jagir of Rathor Hața Singh's son Bahadur Singh. In this way this inscription is quite intresting. The details of the impurities are not given but it seems that these might be of some serious nature.
NOTE 1 Jain Tirth-Sarva-Sangrah (AhmeJabad 1953) Vol. I pt. II pp. 226 - 227.
1A. Ibid. 2. राणा श्री जगतसिंहजीकेन श्री बरकाणे पोषदशम्या समागतानां लोकानां शुल्कमोचनं
तदाघाटरोपपूर्व ताम्रपत्रेणोत्कीर्य श्री गुरूणां पुरः प्राभृतीकृतं...... The Tapāganapati - Guna - Padhati by Guna Vijaya-published in the Patrāvale - Samucchaya edited by Darshan-Vijay) pp. 8.5, Similar fact is also mentioned by Upādhyāya Megha-Vijay
[तन्माहत्म्यश्रवणेन तुष्टो राणा श्री जगत्सिंहजी नामा श्री बरकाणा पार्श्वनाथ यात्रार्था
sarai atkraj 19237120 JER ATT # ibid pp 93-94] 3 Jina Vijay (Prācin-Jain Lekha-Sangraha Vol. JI (Bhāyngar 1921) Inscriptions No.
336, 217, 213, 108-109. After 15th century A.D. very few inscriptions pertaining to this gaccha are noticed. Mahārāṇā Kumbha by the Author (Jodhpur 1968) chapter VI. History of Mewar by the Author (1976 Jaipur) pp. 260-61 Jina-Vijay - op cit inscriptioas No,337, 341, 354, 359, 366, 367. For renovation of the Riņakrur, see History of Mewar by the Author pp. 260-267.

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Jain Temple İnscription of Barakāņa
Inscription No. 1
1 ई. । ऊं नमः । सिद्धं । संवत १६८६ व 2 चे पोष वदि ८ | शुक्रे श्री मेदणटमेद: 3 नी भामिनी विशाल भालस्थल सुवर्ण 4 वर्ण कोटीर हीर समान । सांप्रती जन 5 राधिनाथचक्र चक्रवर्ति प्रवत्तिता मि6 धान । महाराजाधिराज महाराणा 7 श्री जगतसिंह जी ई । जगद्गुरु वि8 रुद धारक तपागच्छाधिराज भट्टार9 क पुरंदर भ० श्री होर विजय सुरि प10 दृ पूर्वाद्रि सहस्र किरण भ० श्री विजय 11 सेन सूरि तत्पट्ट रोहणाचल चिंतामणि 12 समान । सकल प्राचीनाचार्यवर्य गुण13 गण प्रधान भ० श्री विजयदेव सूरीश्वर 14 ना वचन थी दिन ४ नुं दांण श्री बरका15 णा पार्श्वनाथ नी जात्राऊ लोकनुं मु- 16 क्युं पोष वदि ८ | ९ | १० | ११ ए दिन ४ नुं 17 दाणं श्री वरकाण इं लेपहं तो दी18 वाण जी नो ष्नी आ चंडार्क यावत् 19 वृद्ध पं. कमल विजय गणि 20 शिष्य कीर्ति विजयेन लिषितं 21 पट्टइ राठड श्री षंगार जी नी साषि
Inscription No. 2 1 श्रीपार्श्वनाथ (जी) श्री दादाजी 2 प्रासादाइतु . 3 सिध श्री माहाराजा श्री धिराज मा4 हाराणा जी श्री श्री जगतसीघ 5 जी आदेसाइतु मइन सा टेक6 चंद षुडदीआ पडगनै गोदवा7 डरें गांव बरकाणा पटै राठोड़ 8 बाहादर सोंग हठसींगोत रै 9 जठै श्री पारसनाथ जी रो दे 1. रो छै जठे मेलो मंडे छै ने देह -
.

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Ram Vallbh Somani
11 रा मांहि महाजना, जती, भोजि12 ग तथा उन्ही लोक जांणी वै 13 अणजांणी मैं उतरता नै देहग 14 मांहि अपवित्रताई हुती दीठी त 15 रिपंच माहाजना भेलो होवे 16 नै इसी थापना कीनी अठा. 17 पचै मेला मांहि देहरे राति 18 कोई वासो रिहण पावे नहीं को 19 ई जोरावरी करै नै राति देहरा 20 माहि रहै तको श्री दरबार रो 21 उलंभो पावसी संवत १८०६ पो 22 ष विद ८ बुधवासरे सुभं भव 23 तु गधा गालछै ।

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ASVAGHOSA'S KAVYAS : AN ĀLANKĀRIKA APPRAISAL
Biswanath Bhattacharya
Ašvaghoşa is the earliest kaown poet and dramatist of the ornate Sanskrit literature. On palaeographic grounds he can be placed safely about 100 A.D. which commensurates well with the accepted date of the Kuşāņa king Kaniska (ca. 78-150 A.D.).
Asvaghoşa professes himself to be a preacher-kavi and has to his credit four nirvāņa-kavyas of which two are sravya mahā-kāvyas (Kunstepen), viz., the Buddha-carita and the Saundara-Nand, the third is a dřsya prakaraña (a kunstdrama dealing with the bourgeois lise), viz , the Sāriputraprakaraṇa, and the fourth is a drśya pataka (a kunstdrama on the royal or aristocratic life), viz., the Rāstrapāla-Dāțaka.
of the above four missionary kāvyas the Buddha-carita treats of the whole biography of the Buddha beginning with his birth and ending in his death and the division of his relics. The story is depicted on a gigantic canvas of 28 cantos to touch upon briefly all possible aspects of the life of the Buddha. This racy account concentrates chiefly on the mor3 or less matter-of-fact narration in the true Epic style and there is not enough scope for the leisurely elaboration of the individual facets and the display of the secular elements. This biography lacks that mellifivus felicity wnich graces the later and consummate product Saundara-Nanda.
The Buddha-carita is followed by the Saundara-Nanda which deals with the conversion of the Buddha's half-brother Nanda and thus dilates upon a particular episode of the Buddha's life. The initiation of Nanda has been elaborated in the Saundara-Nanda, a florid epic of full 18 cantos overladen with lavish 'lalita' elements.
After the above two ornate epics comes the Śāriputra-prakaraṇa which deals with the initiation of Sāriputra and Maudgalyāyana. This single episode of the Buddha's biography has been amplified with ample historical imagination and retold under the ornate garb of a typical 'social drama' (= prakarana) of 9 Acts. This drama strikes a new note in so far as the Buddha is shown here as initiating two persons outside his pre-pravrajyā family. Here too we find plenty of popular elements in the form of a het. aera heroine, a jester and a wily villain and appropriate śộngāra scenes.

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Then comes the Rästrapäla-näṭaka which is most likely a dramatized version of the Ratthapala-sutta of the Majjhima-nikaya. The conversion of Rästrapala has been developed in this drama. In this drama also, as in the Sariputra-prakaraṇa, the hero Rastrapala is a famous convert outside the Buddha's former family.
86
Of these four mokşa-kavyas the Buddha-carita stands first in importance as the central story to which the Saundara-Nanda, Sariputra-prakarana and Rastrapaia-nataka form the three detailed supplements. Asvaghosa appears to have composed these kävyas in due succession.
Anyway, the common aim of all these four kavyas is preaching and through it conversion. The missionary kavi adopts the then popular medium of ornate kavyas for the propagarion of Buddhism. He seems to have belonged to the Maha-sänghika school. His motto was simple preaching and propaganda of the broad principles of Buddhism as interpreted towards. the later phase of Hinayana when a change over to Maha-yana feels its way about the beginning of the Christian era. His main aim is the enlightenment of the commonalty. He has no original philosophy to offer. Nirvana or final beatitude, both of the aspiring self or jiva (i.e., attainment of arhattva or pratyeka-buddhatva) and of other beings, is the professed goal. Thus Ašvaghosa declares :
ity esa vyupasantaye na rataye mokṣārtha-garbha kṛtiḥ śrotṛṇām grahaṇārtham anya-manasām kāvyopacārāt kṛtā / yan mokṣāt kṛtam anyad atra hi maya tat kavya-dharmat krtam patum tiktam ivausadham madhu-yutam hṛdyam katham syad iti //

prayeṇalokya lokam visaya-rati-param moksat pratihatam kavya-vyajena tattvam kathitam iha mayā mokṣaḥ param iti / tad buddhvā sāmikam yat tad avahitam ito grahyam na lalitar pärsubhyo dhätujebhyo niyatam upakaram cămikaram iti // [Saundara-Nanda, 18/63-64]
"Thus this poem has been composed for the good and happiness of all people in accordance with the Sage's Scriptures, out of reverence for the Bull of sages, and not to display the qualities of learning or skill in poetry."
[Buddha-carita, 28/74 (in Johnston's English
retranslation from the Tibetan and Chinese translations)
atha dharma-cakram rta-nabhi dhṛti-mati-samadhi-nemimat/ tatra vinaya niyamaram rşir jagato hitaya pariṣady avartayat //
[Saundara-Nanda, 3/11]

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Ašvaghoşa's Kavyas ; An Alankarika Appraisa
The cream of the nirvāṇa-inārga as preached by Aśvaghoşa appears to be an improvement upon the pro-Vedānta Sāmkhya-Yoga dhyāpa-process which we find recorded in the Maha-Bhārata. This psychological process of bodhi-citta-samutthāna aims at eliminating in the prati-loma -krama all the non-ātman alambanas (=āyatanas) and finally the Parmătman (=Puruşöttama) and even the jñāna pertaining thereto. So says Aśvaghosa :
saśisyah Kapilaś ceha Pratibuddha iti smộtah
[Buddha-carita, 12/21ab] The term "Pratibuddha" is used to include both Akşara-Puruşa (=Kşetrajña=jña) and Purusottama (=prājña=Kapila).
śrutam jñānam idam sūksmam paratah paratah sivam/ Kșetrajñasyā “parityāgād avaimy etad ana işthikan /
[Buddha-carita, 12/691 paratah paratas tyāgo yasmat tu gunavān smộtah / tasmāt sarva-parityāgan manye kştsnām kptårthatām //
(Buddha-carita, 12/82] It is a pity that excepting several minor citations and adaptations of grammatical, lexicographical and general interests from Ašvaghoṣa in various later works not a single quotation of strictly doctrinal nature from any of his four nirvāņa-kāvyas with or without the mention of his name has been traced as yet in any later work on Buddhist philosophy. This fact is significant enough to prove that his doctrinal interpretation lacks the lustre of originality.
So it must b: admitted on all hands that the kavi in Asvaghoşa far outshines the philosopher in him. He is a kavi by nature but preacher by mission. His contribution to Buddhism in the role of a philosopher pales into insignificance beside his legacy to the Classical Sanskrit literature in the part of a poet and a dramatist.
That his adoption of the kanta-sammita ornate method of popular preaching is in keeping with his milieu is countenanced by the literary compositions of the Mahā-yāna-oriented missionary kavis about the beginning of the Christian era like Mātņceļa's Śata-pāñcāśaka-stotra, Kumāralāta's Drsantapankti and Arya-Śūra's Jataka-mālā. This tendency in kāvya corresponds to the similar trend in other forms of art of the same period.
In pursuance of the Zeitgeist of the transitional stage between the late Hina-yāna and the early Maha--yāna Aśvaghoșa does not ignore the poetic and dramatic conventions prevalent in his time and obviously sanctioned

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.
by some dissident sections of the Buddhistic missionaries. His choice for giving an alluring kavya-garb to religious discourses sounds as an apology for uomonkish secularism.
Being a Brāhmaṇa-śramana he is well versed in the Vedic literature along with the Vedāngas, the two Great National Epics, viz., the Rāmayana and the Maha-Bhārata, some Purāņas, the philosophical systems like Sāṁkhya-Yoga and Pūrva-mïmāmsā, Dharma-śāstra, Artha-śāstra, Kama-śāstra, some early classical canons of peotics and dramaturgy, Vajdyaka, different arts like music, architecture, sculpture, etc.
His vivid depiction of the society about the Buddha with the roles like the harlots, ha igers-on, villains and hermits of different orders is influenced obviously by the realistic background of his own time.
This vyutpatti (erudition) and presumably abhyāsa (practice) roused his bhāvayitri pratibhā (assimilative talent), the veritable kavitva-bīja. The harmonious combination of pratibhā, vyutpatti and abhyāsa constitutes his kavi-Geist.
With these preliminary remarks regarding the kavi-Geist of Asvaghoşa we might now be permitted to pass on to consider his close acquaintance with the two Great National Epics, viz., the Rāmāyaṇa of Vālmīki and the Maha-Bhārata of Bādarāyaṇa Vyāsa, and take into account the extent of the abiding influences these Epics exercise on the form, manner and spirit of his kāvyas.
Thus there are profuse references to the names of Vālmīki and Vyāsa, and the different characters appearing in the diverse episodes in the two Epics, We might elaborate the points with some excerpts from Ašvaghoşa's kāvyas in the following :
Vālmikir ādau ca sas irja padyam jagrantha yan na Cyavano maharsih /
[Buddha-carita, 1/43 ab ] sa (= Kapilah ) teşām Gautamaś cakre sva-vamsa-sadrśīḥ kriyāḥ
Vālmikir iva dhimāṁś ca dhimator Maithileyayoḥ //
[Saundar-Nanda, 1/25ab & 26cd ] Parāśaraḥ śāpa-śaras tatharşih Kālim sişe ve jhașa-garbha-yonim / suto 'sya yasyām susuve mahātmā Dvaipāyano Veda-vibhāga-kartā //
[ Saundara-Nanda, 7/29 ] Vyāsas tatbainam ( = Vedam ) bahudhā cakāra na yam Vasişthaḥ kṣtavān aśaktiḥ //
{ Buddhacarita, 1/42cd]

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A jasya rājñas tanayāya dhimate narādhipāyendra-sakhāya me sprha / gate vanam yas tanaye divam gato na mogha-bāşpaḥ kṣpaņam jijīva ha || [Buddha-carita, 8/79) iti tanaya-viyoga-jāta-duḥkhah kşiti-sadřśam sahajaṁ vihāya dhairyam / Dasaratha iva Rāma-soka-vasyo bahu vilalāpa nộpo visamjñakalpaḥ //
[Buddha-carita, 8/1] niśāmya śāntām nara-deva-kanyām vane 'pi śānte 'pi ca vartamānaḥ / cacāla dhiryān muni-Rsyaśrņgaḥ
[Saundara-Nanda, 7/34 abc) Rsyaśộngam muni-sutam tathaiva strīşv apanditam / upāyair vividhaiḥ śāntā jagrāba ca jahāra ca 11
[Buddha-carita, 4/19) Rāmeņa Rāmeņa ca Bhārgaveņa śrutvā krtam karma pituḥ priyartham pitus tvam apy arhasi kartum iştam || [Buddha-carita, 9/25bcd] nāsmi yātuṁ puram sakto dahyamānena cetasā / tvām aranye parityajya Sumantra iva Rāghavam 11
[Buddha-carita, 6/36] niśāmya ca srasta-sariragāminau vināgatau sākya-kularṣabheņa tau / mumoca bāşpam pathi Dāgaro janaḥ purā rathe Dāśarather ivāgate //
[Buddha-carita, 818] yānam vihāyopayayau tatas tam puro-hito mantradhareņa sārdham | yathā vanastham saha-Vāmadevo Rāmam didşkşur munir Aurvaseyah ||
[Buddha-carita, 9/9] “The Daitya (=Rāvana), extremely ferocious though he was, went to destruction by embracing .... death in the shape ....... of Sītā;
*
[Buddha-carita, 28/31 (in Johnston's English retranslation from the Tibetan and Chinese transla
tions) ] n;paś ca Ganga-virahāj jughurņa Gangāmbhasā sāla ivātta-mülah / kula-pradipah Pratipasya sūnuh
śrīmat-tanuḥ Santanur asvatantraḥ // [Saundara-Nanda, 7/41) Sambodhi Vol. 8 (12)

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[Buddha-carita, 13/12ac]
sprstah sa cānena kathamcid...... sa cäbhavac Chantanur asvatantrah anona daşço Madanahinā hi nā na kaścid atmany anavasthitaḥ sthitaḥ
babhūva dhimāṁś ca sa Šantanus tanuḥ // [Saundara-Nanda, 10/56abd] Bhīşmeņa Gangodara-sambhavena
[Buddha-carita, 9/25a] śaptaś ca Paņdur madanena nūn am stri-samgame mộtyum avāpsyasīti 1. jagāma Madrim na mabarşi-śāpād asevyasevi vimamarsa mộtyum //
[Saundara-Nanda, 7/45] Stri-samsargam vinaśāntaṁ Pandur jñātvāpi Kauravah / Madri-rupa-guņāk siptaḥ siseve kāmajam sukham //
[Buddha-carita, 4/ 79 sa Pāņdavam Pāņdava-tulya-vīryaḥ
[Buddha-carita, 10/17a] eka-pitror yatha bhrātroḥ prthag-guru-parigrahāt i Rama evābhavad Gārgyo Vāsubhadro 'pi Gautamaḥ ||
[Saundara-Nanda, 1/23] "Śišupāla and the Cedis, in taking the sacrificial gifts ......for the sake of pride, strove with Krşņa;......."
[Ruddha carita, 28/28 ( in Johnston's English retranslation from the Tibetan and Chinese transla
tions)] kva tad balam Kamsa-vikarşiņo Hares turanga-rājasya puțāvabhedinah / yam eka-bāņena nijaghnivāñ Jarāh kramagatā rüpam ivottamam Jara || [Saundara-Nanda, 9/18] jijñāsamānā nāgeșu kauśalam svāpadeșu ca / anucakrur vanasthasya Dauşmanter deva-karmaṇaḥ //
[Saundara-Nanda, 1/36] sa teşām Gautamas cakre sva-vaņģa-sadşśiḥ kriyāḥ /
Kaņvah sākuntalasyeva Bharatasya tarasvinah /
[Saundara-Nanda, 1/25ad & 26ad] Here we refrain from citing further references.
Apart from the foregoing references the character of Suddhodana has been depicted as an ideal king in the Buddha-carita, I-II and the Saundara Nanda, II after the set pattern of King Daśaratha of the Rāmāyaṇa. Again, the description of the opulence of Kapilavāstu under the ideal monar

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Asvaghosa's Kavyas: An Älankärika Appraisal
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chy of Suddhodana in the Buddha-carita, I-II and the SN., I-II has its source in the similar scenes in both the Epics. Further, the detracting disposition of the slumbering damsels at night in Sarvartha siddha's harem in Kapilavastu as described in the Buddhacarita, 5/47-63, has been modelled undoubtedly on the similar scene in Ravana's seraglio in Lanka as depicted in the Rāmāyaṇa, 5/10/3off. Similarly the description of the bitter lamentations of the ladies in Suddhodana's harem in the Buddha-carita, VIII has been built after the pattern of that in the Ramayana, 2/41ff. Likewise the minute description of the psychological conflict between Sarvārthasiddha's consciousness on the one hand and the combatant host of Mara and associate personifications on the other as dipicted in the Buddha-carita, XIII must have been modelled on the details of the numerous battle-scenes of the two Epics. Furthermore, the occasional descriptions of the charming frailties of nature that we find scattered in the Buddha-carita and the Saundara-Nada must have had their beginnings in the two pre-classical Epics.
Besides the characterization, depiction of episodes and descriptions we note the indelible influence of the Epice in the art of the planned presenttion of dialogues in Asvaghosa. He depicts the speeches in the go-puccha method. His Buddha-carita, 4/62-100 (= the canversation between Udayin and Sarvarthasiddha), 6/13-52 (the dialogue between Chandak and Sarvarthasiddha), etc.will illustrate our point.
Now we come to the question of the Epic influence on Asvaghosa's style proper. Many of his ideas and expressions bear the clear stamp of the Epic legacy. His narration retains the simplicity and racy verve of the Epics. Some examples would clarify our point as follows:
1) babhüva bhümau patito nṛpātmajaḥ
Sacl-pateḥ ketur ivotsava-kṣaye //
vicetano Vasava-sunur ahave prabhramśitendradhvajavat kṣitim gatah // [Rāmāyaṇa, 4/16/40cd] Indra-dhvajav ivotsṛṣtau raṇa-madhye parantapau //
[Maha-Bharata, 7/48/11cd]
2)
papāta lokabhihato mahl-patiḥ
Sacl-pater vṛtta ivotsave dhvajaḥ //
[Buddha-carita, 8/73cd]
Punarvasv-antara-gatah paripūrṇo niśākaraḥ // [Rāmāyaṇa, 6/71/24cd] virejatus tasya ca samnikarṣe
Punarvasa yoga-gatav ivendoh //
[Buddha-carita, 9/11cd]
3) padmanană padma-palasa-netra padmani vänetum abhiprayātā /
[Ramayana 2/74/36cd]

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tad apy ayuktam na hi sā kadăcin mayā vina gacchati pankajāni //
(Rāmāyaṇa, 3/63/14] Sa padma-rāgam vasanam vasānā padmānanā padma-dalāyatākşi padmā vipadmā patiteva Laksmīh Šušosa padma-srag ivatapena /
[Saundara-Nanda, 6/26] kācit padma-vanad etya sapadmā padma-locanā / padma-vaktrasya pārśve 'sya padma-śrīr iva tasthuși //
[Buddha carita, 4/36] 4) tataḥ sa madhyam gatam amśumantam
jyotsna-vitānam muhur udvamantam / dadarśa dhimān bhuvi bhānumantam gosthe vrşam mattam iva bhramantam // [Rāmāyaṇa, 5/5/3] tau deva-dārūttama-gandhavar tam nadi-sarah-prasravaņaughavantam / ajagmatuh kañcana-dhātumantam devarşimantam Himavantam āśu //
[Saundara-Nanda, 10/5] Here we desist from citing further instances.
Moreover, the śānta-rasa synthesis of the Maha-Bhārata has exercized an unmistakable influence on Aśvaghoşa's kāvyas. On the Maha-Bhā. rata Anandavardhana says :
tataś ca śānto raso rasāntarair mokşa-lakṣaṇaḥ puruşārthaḥ puruşārthāntarais tad-upasarjanatvenā 'nugamyamāno 'ngitvena vivaksā-visaya iti Mahā--Bharata-tātparyam su-vyaktam evāvabhāsate / .
[Dhvanyaloka, Uddyota IV] Ašvaghoşa also adopts the Mahā-Bhārata siddhānta when he declares :ity eşā vyupaśāntaye na rataye mokşārtha-garbhā křtiḥ
...... tattvam kathitam iha mayā mokṣaḥ param iti / tad buddhvă śāmikam yat ted avahitam ito grāhyam na lal tam
[Saundara-Nanda, 18/63a & 64bc)
The word "alita" in the above quotation stands for i) Sủngāra-rasa, ii) guna and iii) alankāra in the light of Abhinavagupta's explanation of the same term in Ānandavardhana's 1/2 Vịtti which might be cited here for a safe reference as follows :
....... lalita-Śabdena guņālankārānugraham āha I.
The above evidences would suffice to give some fair idea of the considerable influence of the Rāmāyana and the Māhā-Bhārata on Asvaghoa'ss

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kavyas. Like his successors in the field, he has drawn upon the common stock of universal ideas already familiar to us from the Epics.
Thus Ašvaghosa is an anya-cchāyā-yoni-kāvya-karts like all other classical kavis, and the imbibing of his inspiration from the encyclopaedic stock of the national heritage should be looked upon as creative assimilation - - - and not plagiarism proper.
With these critical observation on the Epic influence on Ašvaghosa's kavi-Geist we might now pass on to the alankārika appraisal of his kāvyas.
In the literary evaluation of Ašvaghoşa's kāvya-texts we must judge him properly by the canons of literary criticism of his contemporaries, or at best by the older schools of connoisseurs. The sole dependence on the later standards of criticism would be marred by anachronism. To begin with, it is in the Natya-śāstra of Bharata (circa 2nd century A. D.) that we find the earliest known codification and simple classification of the principal topics (viz., alankāra, guņa, doșa, etc.) of the Alankāra-śāstra. This fact shows clearly that Sanskrit poetics was originally a part and parcel of the vācikābhinaya aspect of Sanskrit dramaturgy. After Bharata come Bhāmaha (ca. 7th century A. D.) and Dandin (ca. 7th century A.D.). It is against the background of Bharata, Bhāmaha and Daņdin that Aśva. ghosas's kāvyas have to be assessed.
According to the theory a kāvya should be catura-varga-phalaprada. In his mahā-kavya-lak saņa Bhāmaha lays stress on artha [bhüvasarthopadeśakịt.... Kāvyālankāra, 1/21 ab]. But Aśvaghoşa has nirvāna or mokṣa as the kāvya-prayojana. He refutes tri-varga-sāmya as a pūrvapaksa. He says:
kşays tri-vargo hi na cāpi tarpakaḥ || [Buddha-carita, 11/580]
Ašvaghoşa's style is on the whole simple and direct in its appeal to the common populace. Some examples inight be quoted in this context as follows:
Sundopasundāv asurau yadartham anyonya-vaira-prasștau vinaştau / sauhārda-viśleşakareșu teșu kāmeşu kasyātınavato ratiḥ syāt // [Buddha-carita, 11/2] dravati saparipakse nirjite Puşpa-ketau jayati jita-tamaske nīrajaske maharşau / yuvatir iva sahāsā dyauś cakāśe sacandrā surabhi ca jala-grabham puşpa-varşam papāta //
(Buddha carita, 13/7)

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hā Caitraratha bā vāpi hā Mandakini ha priye / ity artā vilapanto 'pi gāṁ patanti divaukasaḥ //
[Saundara-Nanda, 11/50] krstvā gāṁ paripālya ca śrama-śatair ašnoti sasya-śriyam yatnena pravigāhya sāgara-jalam ratna-śriyā kridati / satrūņām avadhūya vīryam işubhir bhunkte narendra-śriyam tad vīryam kuru śāntaye viniyatam vīrye hi sarvardhayaḥ //
[Saundara-Nanda, 16/98] nityam sa supta (i)va yasya na buddhir asti nityam sa matta iva yo dhịtiviprahīna (h)
[Sāriputra-prakaraṇa, fig. no.
(K) 1, obverse side, 1. 4] But there are some pedantic and enigmatic verses in Asvaghosa's : kāvyas. Some examples might be cited below
avendravad divy ava sa svad arkavad guņair ava śreya ihāva gām ava / avāyur āryair ava sat-sutān ava śriyaś ca rājann ava dharmam atmanah //
[Buddha-carita, 11/70] In this verse the same verb-form "ava" in lot-hi has been used nine times in nine different senses, viz., i) kānti, ii) dīpti, iii) prīti, iv) icchā, (v) raksaņa, vi) avāpti, vii) vặddhi, viii) ālingana and ix) yācana.
babhūva sa hi samvegaḥ śreyasas tasya vỉddhaye / dhātur edhir ivākhyāte pathito kşara-cintakaiḥ 11.
[Saundara - Nanda, 12/9) himāri-ketudbhava-sambhaväntare yatha dvijo yāti vimokşayams tanum himāri-satru-kşaya-satru-ghātane tathāntare yāhi vimokşayan manaḥ || [Buddha-carita, 11/71)
[himāri=śaitya-satru agni; ketu=patākā: himāri-ketu--dhüma; tadudbhava=megha: tat-sambhava=vrsti, dvija=arani-dvaya-jāta agni; himäri- śaitya-satru sürya; tac-satru=tamas; tat-kşaya=tamo-naśa; tacšatru=vighna; tad-ghātana=vighna-pradhvamsa.2 ]
ekam vininye sa jugopa sapta saptaiva tatyāja rarakṣa pañca/ prapa tri-vargam bubudhe tri-vargam jajñe dvi-vargam prajahau dvi-vargam ||
[ Buddha-carita, 2/41]

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seka=manas; sapta=rājyāngas: sapta=rāja-dosas; pañca=upāyas; trivarga=dharma, artha and kāma; tri-varga = mitra, satru and madhyastha; dvi-varga=nīti and anīti; dvi-varga=kāma and karodha.]
Sometimes the verb-forms are arranged in a rhythmic pattern as in the following :
ruroda mamlau virurāva jaglau babhrāma tasthau vilalāpa dadhyau [ cakāra rosaṁ vicakāra mālyam cakarta vaktram vicakarșa vastram || (Sa undara-Nanda 6/34]
This verse contains twelve finite verb-forms in lit. It is remarkable that the alternate arrangement of-a-forms and-au-forms in lit-nal of the different roots obviously aims at producing a spontaneous (aprthagyatna-nirvartya) rhythmic effect.
In many cases Aśvaghoşa reveals highly sensitive wording. We might take some examples below:
srastāmsa-komalālamba-mrdu-bāhu-latābalā anstam skhalitam kācit kặtvainam sasvaje balāt 11
[Buddha-carita, 4/30] tam gauravam Buddha-gatam cakarsa bhāryānutāgaḥ punar ācakarsa / so 'niscayān māpi yayau na tasthau taraṁs tarangeşv iva räja-hamsaḥ // adarśanam tüpagataś ca tasyā harmyāt tataś cāvatatāra tūrņam // śrutvā tato nupura-ni(h) svanas sa punar lalambe hțdaye gļhitaḥ // [Saundara-Nanda, 4/42-43]
Ašvaghoşa's descriptions of the beautiful frailties of nature are exquisite in their wording and sense. Though running contrary to his professedly monastic Waltanschauung these charming descriptions are spontancus (aprthag-yatna-nirvartya) and full of literary appeal. We might quote some attractive instancs in the following :
tau deva-dārūttama-gandhavantam nadi-sarah-prasravanaughavantam/ ājagmatuh kāncana-dhātumantam devarŞimanta Himavantam āśu // (Saundara-Nanda, 10/5] bahv-āyate tatra site hi śộnge samk şipta-barhaḥ śayito mayürah / bhuje Balasyāyata-pina-bāhor vaid ürya-keyūra ivābabhāse // [Saundara-Nanda, 10/8)

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[Saundara-Nanda, 10/11)
!Saundara-Nanda, 10/13]
calat-kada mbe Himavan-nitambe tarau pralambe camaro lalambe chettum vilagnań na śaśāka balam kulodgatām pritim ivārya-vșttah / daricariņāṁ atisundarīņām monohara-śroņi-kucodarīņām vịndāni rejur diśi kinnarinām puspotkacānām iva vallarīņām || raktāni phullāh kamalāni yatra pradipa-vşkşā iva bhānti vşk şāḥ / praphulla-nīlotpalarohiņo 'nye sonmīlitākṣā iva bhānti vặkşāḥ || Mandāra-vşkşāṁś ca kuśeśayāṁś ca puspānatan kokanadāmś ca vşkşān/ äkramya māhātmya-guņair virājan rājāyate yatra sa Pārijātaḥ 11
(Saundara-Nanda, 10/11]
[Saundara-Nanda, 10/26]
We might now examine the particulars about śānta-rasa and its relationship with other khanda-rasas in Aśvaghosa's kāvyas. Thus Bharata refers to some sama dramas meant for the select persons of mature intellect (vỉddhas) and dispassionate disposition (virāgins) besides the usual sāṁsārika (=tri-varga-niştha) dramas. Further, it must be admitted on all bands that Bharata was aware of the śānta-rasa synthesis of the Mahā-Bhārata. So śānta-rasa cannot be altogether foreign to Bharata, As we have seen, Ašvaghosa also is indebted to the Maha-Bhārata for his śānta-rasa synthesis in practice in his sravya and drśya kāvyas.
In Aşvaghoşa the sthāyi-bhāva of šānta-rasa is nirveda or sama (=samvega=purvāśaya-śuddhi). This bodhy-anukūlatā is latent in the human minds of the bodhi-sattvas (=bodhy-unmukha sattvas). This inborn śānta-rasa-bīja must have been dormant in the naturally sober and sensitive minds of the Buddha, Nanda, śāriputra and most likely Rāștrapāla.
The ālambana-vibhāva is the Buddhistic nairātmya-tattva.
The uddīpana-vibhāvas are the kşaņika saṁsāra (with janman, jară, vyādhi and mộtyu, tapo-vana-darśana, Bauddha-bhikṣu-samāgama, nairātmyopadeśaśravana, etc.
The anubhāvas are yama, niyama, saumya drsti, etc. The sättvikabhāvas are stambha, vaivarnya, etc.
The vyabhicāri-bhāvas are mati, vitarka, dhști, harşa, etc,

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The samyoga of the afore-mentioned sthāyi-bhāva, ālambana and uddipapa vibhāvas, anubhāvas and sāttvika-bhāvas, and vyabhicāribhāvas results in śānta-rasa.
This santa-rasa controls the khaņda-rasas like vīra, śrngära, etc. which converge finally in the former. In this way śānta-rasa synthesis is achieved and the khandas-rasas subservient to śānta-rasa are cases of rasavat alankāra.
Of these khanda-rasas vīra is relatively prominent and may thus be said to enjoy the status of a sthāyi-bhāva in relation to śānta-rasa while the rest should be termed mere sancāri-rasas. This sthāyi-bhavavat vira-khanda-rasa is distinct from nirveda or sama, the sthāyi-bhāva proper of śānta-rasa.
The intervention (vyavadhāna) of the two pro-śānta khanda-rasas, viz., the sthāyi-bhāvavat vira-khanda-rasa and the sañcāri-bhāvavat adbhuta-khanda-rasa, counteracts the problem of immediate collocation (nairantarya) of the two opposite categories of sentiments, viz., śānta-rasa (including its five evolutes .... the remaining sañcāri-bhāvavat khaņdarasas ... like häsya, bībhatsa, etc.). Again, there is no real polarity (virodha) proper of śānta and śộngāra (with its parivāra) because the former is decisively final (pāryantika) and predominant (bādhaka) while the latter, is only occassional (paryanta-vairasya-bhu) and subordinate (bādhya).
In consonance with the paryantika śānta-rasa in Aśvaghosa's kāvyas the guņa is madhurya-samānādhikarana prasāda.
Vaidarbhi is the rīti in the Buddha-carita and the Saundara-Nanda. Bhārati is the vștti in the Sāriputra-prakaraṇa.
We might now be permitted to quote some appropriate examples of the above combination of rasa, guna and rīti / vrtti in the following:
pade tu yasmin na jarā pa bhîr na run na janma naivoparamo na cādhayah / tam eva manye puruşārtham uttamam na vidyate yatra punaḥ punaḥ kriya ||
[Buddha-carita, 11/59] yadi dvandvārāme jagati vişaya-vyagra-hrdaye vivikte nirdvandvo viharati krti śānta-hțdayah / tataḥ pitvā prajñā-rasam amstavat trpta-hrdayo viviktaḥ samsaktam viņaya-krpaņań śocati jagat |
[Saundara-Nanda, 14/51] Sambodhi Vol. 8(13)

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'
bhikṣārtham samaye viveśa sa puram dņştîr janasyukşipallābhā-'lābha-sukhā-' sukhādişu samaḥ svasthendriyo ni [h] sprhah / nirmokṣāya cakāra tatra ca katham kāle janāyārthine naivonmārga-gatāo paran paribhavann ātmānam utkarşayan //
[Saundara-Nanda, 18/62] yenāvāptam paramam amptan durllabham ştam mano-buddhis tasminn aham abhirame śānti-parame (1)
[Šāriputra-prakaraṇa, frg. no. (K) 1,
obverse side, 1. 2]. [Buddhaḥ .... ? .... (idan) tu yat(o)ena jñāyatām ..... (sa)ri(ra-) nirmuktam āstma-)sa(m)jñakam buddhi-s(au)kşmyam tat ....
sakamatvāc caiva doşāņām avyāpārāc ca cetasaḥ (1)
(dirghatvād ā)yuşaś caiva mokşas tu) (pa)rikalpyate (17) (-Buddha- carita, 12/75] .. ... Śāri(putrah) .... (Bhaga)van ... .. [anya-?)thatmagrābe sati na naişthiki nivșttir bhavati (1) nairatmya-darśanāc ca bhavati .... (a)smin vi(naşte mukta iti nišcayaḥ krtaḥ)
[Śäriputra-prakaraṇa, folio designated
C 4, obverse side, 11. 1-5] Lastly, we come to consider Asvaghosa's use of the alankaras. As we know, he belongs to the early stage or the ornate Sanskrit literature, and it is therefore rational to assess his figurative twists and experiments with the alankāras mainly with the help of Bharata's Nātya-śāstra which may be said to be somewhat contemporaneous with his kāvyas. Bharata mentions specifically four alankāras, viz., (i) upamā, (ii) dipaka, (iii) rūpaka and (iv) yamaka. But his upamā seems to foreshadow mālopamā, utpreksā and ananvaya of the later alaņkārikas. His illustration of dipaka fits in properly with tulya-yogitā of later date. His example of rūpaka contains the germ of apahnuti. His yamaka includes anuprāsa as one of the varieties.
The four basic alarkāras and their early evolutes implied by them may be said to be the common stock of both Aśvaghosa and Bharata. It will therefore be advisable to record here our illustrations from the former's kāvyas under the afore-mentioned alankāra-heads only. (1) upamā ....
nava-puskara-garbha-komalābhyām tapaniyojjvala-sangatăngadābhyām svapiti sma tathāpara bhujābhyām parirabhya priyavan mțdangam eva //
[Buddha-carita, 5/50]

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tasyā mukham padma-sapatnabhūtam paņau sthitam pallava-rāga-tämre / chāyāmapasyambhasi pankajasya babhau natam padmam ivoparistāt //
[Saundara-Nanda, 6/11) dipo yathā nirvştim abhyupeto naivāvanim gacchati nāntarikşam 1 diśam na kārcid vidiśam na kamcit sneha-kṣayāt kevalam eti šāntim II evam kệti nirvştim abhyupeto naivāvanim gacchati nāntarikşam diśam na kamcid vidiśam na kāṁcit kleśa-k sayāt kevalar eti sāptim 11
[Saundara-Nanda, 16/28-29) (2) mālopamā ....
hamsena hamsim iva viprayuktām tyaktām gajeneva vane kareņum / ārtām sanāthāṁ api nātha-hīnām trātum vadhüm arhasi darśanena 11
(Buddha-carita, 9/27] Kandarpa-Ratyor iva lakşyabhūtam Pramoda-Nandyor iva nidabhatam , Prabarşa-Tustyor iva pātrabhūtam dvandvaṁ sahāraṁsta madandhabhatam ||
[Saundara-Nanda, 4/8) (3) utprekşā ....
dharmasya sākşād iva samnikarse na kaścid anyāya-matir babhuva | |
[Buddha-carita, 10/6 cd] tapaḥ sākşād iva sthita[m[//
(Buddha-carita, 16/23d] bhṛśam jajțmbhe yuga-dirgh-bāhur dhyātvā priyāṁ cāpam ivācakarsa ||
[Saundara-Nanda, 7/3 cd) (4) ananvaya ....
idam babhäşe vadatām anuttamo yad arhati Śrīghana eva bhāşitum //
[Saundara- Nanda, 18/49 cd] rajas-tamobhyāṁ parimukta-cetasas tavaiva ceyam sadşši kệtajñatā /
(Saundara-Nanda, 18/52 ab]

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(5) dipaka ....
gatam gataṁ naiva tu sampivartate jalam nadīnām ca nļņāṁ ca yauvanam ||
[Saundara-Nanda, 9/28 cd]. (a)gnir hi m(e) saraṇam (ā ?]padi sindhur uşņe (mārgga)h śivo (?)ddhvani (sic) m(a)h(a)
tama)s(a) (p)préaviste) (sic) /
[Säriputra-prakaraṇa, folio reconstructed out
of frg.. nos. (K) 14, 15 & 32,reverse side, 1. 2] (6) tulya-yogita ...
sasnau śariram pavitum manaś ca tīrthāmbubhiś cavia guņāmbubhiś ca Vedopadiştām samamātmajam ca somam papau bānti-sukham ca hārdam //
[Buddha-carita, 2/37] tenā pāyi yatbākalpam somasa ca yada eva ca/ Vedaś cāmnāyi satatam Vedokto dharma eva ca | |
[Saundara-Nanda, 2/44] (7) rüpaka ... ...
prajñāmbu-vegām sthira-sila-vaprām samadhi-sītām vrata-cakravākām asyottamām dharma-nadiu pravsttām trşņārditah paśyati jīva-lokaḥ 1 / vi
[Buddha-carita, 1/71] sā hāsa-hamsā nayana-dvi-rephā pina-stanā-' tyunnata-padma-kośa / bhayo babhāse sva-kuloditena stri-padmini Nanda-divākarena //
[Saundara-Nanda, 4/4) (8) apahnuti ...., priyabhidhānam tyaja moha-jālam //
[Saundara-Nanda, 5/45c] jaräbhidhānam jagato mahad bhayam /
(Saundara-Nanda, 9/34b) (9) yamaka ... ... savilāsa-ratānta-tāntam......
[Buddha-carita, 5/56c] so 'nişta-naiskramya-raso mlāna-tāmarasopamaḥ / cacära viraso dharmam niveśyā'psaraso hrdi //
[Saundara-Nanda, 11/2[

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(10) anuprāsa .....
iti muditam anāmayam nirāpat Kuru-Raghu-Pūru-puropamam puram tat / abhavad abhaya-daišike maharsau viharatı tatra śivāya vīta-rāge //
[Saundara-Nanda, 3/42] ...... (cary)yam utta(ma-v) äryyam muni-caryyam aviniväryya-vīryyam āryam ... ... ..
[Śāriputra-prakarana, folio designated
CI, obverse side, 11. 3-4) Similar illustrations may be multiplied at pleasure.
Thus Ašvaghosa's Buddha-cbarita and Saundara-Nanda have every claim to be termed mahā-kāvyās in the light of the a posteriori technicalities known to us from the post-Asvaghoșan texts on Sanskrit poetics.
His Sāriputra-prakaraņa also corresponds properly with the rules of dramaturgy relating to a prakarana. This drama is important to the historian of classical drama and dramaturgy as the earliest known decisive document of a prakaraua.
Ašvaghosa's genius as a scholarly kavi is applauded highly by the Buddhists, both Hina-yānic and Mahā-yānic, of India and Greater India. The warm encomia by Hsüan-Tsang, Hwui-Li and I-tsing attest to the wide popularity of Ašvaghosa. The Buddha-carita is said to have been widely read in the Malay Archipelago ( = Sumatra, Java and the neighbouring islands ). Nearly the first half of this mahā-kāvya has been discovered in Nepal. Two fragments of a manuscript of this work has been unearthed in Central Asia. This work has been translated into Chinese and Tibetan. Again, the text of the Saundara-Nanda 'has been found in Nepal. Only one fragment of a manuscript of this mahā-kāvya has also been discovered in Central Asia. Similarly the fragments of two manuscripts of the Sariputra-prakaraṇa have been unearthed in Central Asia. Lastly, the gist of the Rāstrapāla-nātaka has been translated into Chinese and a single sentence from the prologue to this drama has been preserved in some texts on Indian logic.
Ašvaghoșa's nirvāņa-kāvyas as compared with those of the similar missionary kavis like Mātņceļa, Kumāra-lāta and Arya-Śūra are more appealing as works of art, Judged by the literary standard Asvaghoşa must be hailed as the best among his brethren.
But Ašvaghoșa cannot be said to represent the perfect standard of the ornate technique in the classical Sanskrit literature. with his pristine

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spontaneity and simplicity he belongs to an early and premature stage of this literature while Kālidāsa claims the highest and mature stage. Thus the first place in the hierarchy of the ornate Sanskrit kavis must be assigned to Kālidāsa, the national kavi of India, while the second place must be apportioned to Ašvaghosa.
sri-Guru-caraña-samarpaņam astu //
I Here we find a reference to Pāṇini's "ety-edhaty-uthsu" (Aştādbyāyi, 6/1/89). 2 This reminds us of Bhämaha's illustration of avāca katva-dosa as follows :
himā-paha'mitradharair vyāptam vyomety avācakam 1 | sākşād arüdham vācye ‘rthe nābhidhānam pratiyate / [Kāvyālankāra, 1/41] [hima-pabā ragni; tad-amitra=tac-' satru jala; tad-dhara=megha.] Dapdin also illustrates pariharikā prahelikā as follows :himā-'paha.' mitradharair vyāptam vyom.ābhinandati || [Kavyādarśa, Madras
edn., 3/120 cd] This type of enigmatic composition is termed durvācaka-yoga in Vätsyäana's Kāma-8Ctra. Cf. durvácaka-yogā iti / sabdato érthataś ca duḥkhenocyata iti durvācakam | tasya prayogāḥ kridarthā vādārthāš ca yathā Kāvy ādarse [?]
damstra-'grarddhyā prāg yo drāk kşmām ambv-antaḥatbām ucciksepa | devadhruškşid dhy stvik-stutyo yuşmān so 'vyāt sarpāt-ketuḥ | |
(Vātayāyana's Kama-sutra with Yasodhara's Jayamangalā, 1/3]
[damsträ-'grasya pddhyā drāk sighram devän druhyantīti devadruho 'surās tān kşiņotīti devadhruškşit / hi pădapūrañe / rivigbhiḥ stutyaḥ sarpān attīti sarpāt Garudah sa ketur dhvajo yasyeti 11

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'EXISTS' AND 'PREDICATE'
J. L. Shaw
The aim of this article is to show that the question whether 'exists' is a predicate cannot be answered unless we determine the meaning of the terms 'predicate' and 'exists'. Moreovere, we have to specify the meaning of certain other terms like 'subject', 'real', 'property', 'universal' etc. if we want to discuss this question satisfactorily. But most of the philosophers who have discussed this question did not specify the meaning of these terms clearly. As a result, the supporters of each view claimed to refute the view of their opponents when in fact these views are mutually compatible. I would like to show that in some sense 'exists' is a predicate and in some other sence "exists' is not a predicate.
Before developing my positive thesis I would like to discuss the prevalent views on this topic.
A. Arguments against 'exists' being a predicate :
1. If 'exists' is a predicate. then the ascription of existence or the denial of it would make some difference to the subject. Since neither the ascription nor the denial of existence makes any difference to the subject, 'exists' is not a predicate. This type of argument is present in Kant. This argument is based on a particular view of predicate.
2. If 'exists' is a predicate, then existence must be a what i.e. a quality of Reality. Since existence cannot be a what i.e. a quality of Reality, 'exists' is not a predicate. This type of argument has been put forward by some idealist philosophers. This argument is based on a certain conception of Reality and predicate.
3. Ayer, Wisdom and Broad have argued that if 'exists' is a predicato, then all positive existential propositions are analytic and all negative ones are self-contradictory. Since all positive existential propositions are not analytic and all negative ones are not self-contradictory, 'exists' is not a predicate.
This argument is based on a particular condition of attribution. According to the view criticized when we ascribe an atribute to a thing, we covertly assert that it exists.
4. If 'exists' is a predicate, then we can assert universal affirmative existential propositions and particular negative existential propositions. Since

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propositions like fall tame tigers 'exist' and 'some tame tigers do not exist are meaningless, 'exist' is not a predicate.
According to Moorel the proposition "some tame tigers do not exist which means the same as 'there are tame tigers which do not exist has no meaning. If 'some tame tigers do not exist is meaningless, then "all tame tigers exist' is also meaningless. For ‘all tame tigers exist' is equivelent to the conjunctive proposition "some tame tigers exist and there is no tame tiger which does not exist has no meaning, its denial 'there is no tame tiger which does not exist has no meaning. Since the latter expression is one of the conjucts of the expanded proposition 'all tame tigers exist', the conjuctive proposition as a whole has no meaning. From this observation it is concluded that exists' or 'do not exists' does not behave in the same manner as the predicate 'growl' or 'do not growl' does.
5. According to another argument if 'exists' is a predicate, then there are certain inferences which would be valid. Russell says:
If you say that "Men exist, and Socrates is a man, therefore Socrates exists", that is exactly the same sort of fallacy as it would be if you said "Men are numerous, Socrates is a man, therefore Socrates is numerous".2 Since such inferences are not valid, 'exists' is not a predicate.
We have listed five arguments in favour of the view that exists' is not a pradicate. All these arguments are based on a certain conception of a pradicate. The implicit or explicit presupposition of all these arguments is that if 'exists' is a predicate, then it must be predicates like 'red', 'hard', 'growl' etc. We must be able to form propositions or inferences of the type which can be formed with predicates like 'red', 'growl' etc. Since we cannot form the same type of propositions or inferences with 'exists', it is not a predicate.
B. Let us now consider the arguments for 'exists' being a predicate.
1. The view that 'exists is a predicate is associated with the supporters of ontological arguments. From the concept of perfect being existence has been deduced. The argument of Descartes. is based on the view that the proposition 'God exists' and the proposition "Three angles of a triangle are equal to two right angles' are of the same form. Gassendi pointed out that existence is not a property of God or of anything.
Against this objection Descartes point out that existence is a property in the broad sense, in the sense in which it is "equivalent to any attribute or anything which may be predicated of a thing"! Here Descartes' intention

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is to make a distinction between the property existence on the one hand and other properties like red, growl on the other,
2. According to Nakhnikian and Salmont 'exists' is a universal predicate. In their view affirmative existential propositions are not tautologous and negative existential propositions are not self-contradictory if we accept the formula (1)(x) (Ex) which asserts that existence is an attribute of everything. They are of the opinion that the formula (1) may be taken as a semantic rule or a meaning postulate for "exists”.5
"Horses exist', when it means 'soine horses exist', can be symbolised by the expression (2) (Ex) (Hx. Ex). The usual meaning of 'horses exist', is not ‘all horses exist, but there are horses. According to them the proposition all horses exist simply asserts that 'there are no non-existent horses' which is a tautology. So the intended meaning of 'horses exist is 'there are horses'. (2) implies (3) (Ex) (Hx) which is the usual symbolic counterpart of the proposition 'horses exist'.
The symbolic counterpart of 'horses do not exist would be (4) (x) (Hx. Ex . . ~ Ex), if it means 'if there is anything which is a horse, it does not exist'. According to Nakhnikian and Salmon this is the intended meaning of 'horse do not exist'. (4) would be equivalent to (5) (x) (Hx 5 ~Ex), because of the theorem (6) Ex Ex. = ~Ex.
Now (1) and (5) together imply (7) (x) (~Hx). And (7) implies (5). Hence (5) and (7) are logically equivalent if we accept (1) as a postulate. Similarly, (3) implies (2) in presence of (1) as a postulate. Hence (2) and (3) are logically equivalent. The acceptance of (1) as a postulate shows that the usual symbolization of affirmative and negative propositions is equivalent to the propositions which consider 'exists' as a predicate. This also shows that affirmative and negative existential propositions are neither tautologous nor self-contradictory when 'exists' is taken as a universal predicate.
Now the question is, why should we accept (x) (Ex) as a postulate ? In answer to this question Nakhnikian and Salmon point out that if exis
DF tence is defined as being sefl-identical i.e. Ex==(4x) x=x). there is no difficulty in accepting (x) (Ex). On this definition of existence (x) (Ex) will become (x) (x=x) which is a theorem of logic.
From the above discussion it follows that the view of Nakhnikian and Salmon is based on a particular definition of existence. Existence is defi
Sambhodhi Vol. 8(14)

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ned in terms of identity. Since identity is a property, 'exists' which is defined in terms of 'identity' is a predicate. Since identity is a property of any object, 'exists' is a universal predicate.
3. It is said that if "alive', 'not escaped', 'not destroyed by fire', etc. can be treated as predicates, then certain uses of 'exists' should be treated as predicative. These uses may be called 'excluder uses' or predicative uses'. They rule out certain possibilities. What a particular predicative use of 'exists' rules out depends on the context. The predicative use of 'exists' is negative in character. Since both F and not-F are considered as properties, the predicative use resembles not-F. The propositions like all of them exist', 'some of them do not exist 'some of them do exist', 'none of them exist' are perfectly meaningful. According to this view the proposition "all tame tigers exist' is meaningful. when it is uttered in a particular context. If a zoological survey team is appointed to file a report on the tame tigers, then after a survey one may say 'all tame tigers exist. This use of “exist' signifies that the tame tigers did not die or escape.
4. Another argument may be construed in the following way? A universal is a property, and existence is a universal, therefore existence is a property and 'exists' is a predicate. A universal may be defined as something which is common to more than one object and which is related to those objects by a special relation, say, R,. The relation Ri which holds between a universal and its instences is different from the relation which holds between a particular quality, say a particular red, and the object which has that quality. The particular red has existenc: and the object which is red has that quality. The particular red has existance and the object which is red has existence. If a particular red is a quality of a table, then a universal is not a quality in the same sense. A predicate expression refers either to a quality or to a universal. Since existence is a universal 'exists' which refers to it is a predicate. If the question is whether existence is a quality like red or hard, the answer would be negative. If the question is whether 'exists' is a predicate, the answer would be positive.
5. It may be said that there are different senses of the term 'exists'. In some sense a particular object exists, and in some other sense it does not exist. An illusory object exists in some sense, but not in the sense in which the things in my room exist. Some of the senses of 'exists' may be given in the following way :
Df = undeniable
E

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Exists' and Predicate' .
102
Df
deniable, but not momentary Df E, = momentary
Df E4 = deniable and created by a particular person.
According to this view we cannot simply say 'a exists'. We have to say 'a exists in sense 1 or 2 or 3 etc. According to this view since 'deniable', 'undeniable', 'momentary etc. are predicates and since 'exists' is synonymous with one of these terms, 'exists' is a predicate.8
The above arguments for 'exists' being a predicate are based on a conception of predicate, quality or existence. The first argument has used the term 'predicate' in a very wide sense. The second argument is based on a certain definition of existence. The third argument considers excluders as properties of objects. Since excluder terms are predicates and exists' can be used in the sense of an excluder term, 'exists' is also a predicate. The fourth argument is based on a certain conception of universal and quality. The fifth argument is based on a specification of the different sense of the term 'exists'.
The supporters of the thesis that 'exists' is not a predicate are interpreting the term 'exists' or 'predicate' or 'quality in a different way. They are not taking into account the excluder uses of 'exists' or they are not willing to accept excluders as properties and the excluder expressions as predicates. The first argument takes the predicate-concept as something whose addition or subtraction would bring about some change in the subject-concept. The second argument starts with a particular conception of Reality. Reality alone can be subject of predication. That which is predicated of something is a what or a quality. The third argument is based on a particular conception of predication which excludes the excluder uses of 'exists'. The fourth argument treats 'exists in the same way as we treat the predicate 'growl'. The fifth argument also treats 'exists' as a predicate like 'red' or 'hard'.
According to our positive thesis the quetion whether 'exists' is a predicate cannot be decided by definitions of terms. We have noticed that the supporters of each view are defining 'predicate' or 'exists' or 'property in a different way. They are referring to certain uses of 'exists' and ignoring other uses. The question whether 'exists' is a predicate can be answered satisfactorily if we take into account the different uses of it. Some uses of 'exists' are predicative and some other uses are non-predicative. Predicative use may be called non-exiguous or excluder use. It

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excludes certain possibilities. The proposition "all tigers exist' sometimes means that all of thein are alive or did not escape. This use of 'exists' is applicable to both general and singular existential proposions. Moreover, general existential proposition of this type can always be expanded into a finite conjuction of singular propositions. “All tigers exist will be equivalent to 'x exists and y exists', if there are only two tigers. Since we have to examine eaoh tiger our list cannot end with 'etcetera'.
There is another use of the term 'exists' which may be called exiguous use. If 'exists' is used exiguously in the proposition 'tigers exist', it says something about tigers, but not about each and every tiger. This use of 'exists' is symbolized in classical symbolic logic in terms of the existential quantifier. The expansion of the proposition 'tigers exist' i.e. (Ex) (Tx) would be 'a is a tiger or b is a tiger', if there are only two objects in our domain. If the domain contains infinite number of objects, this expansion is bound to end with 'etcetera'.
Moreover, in the case of non-exiguous use the expansion of a general proposition is resolved into a set of singular exisential propositions such that 'exists' is used non-exigously. For example, 'some tigers exist will be expanded into *x exists or y exists' if there are only two tigers. In the case of exiguous use the expansion of 'some tigers exist will be 'x is a tiger or y is a tiger' if there are only two objects in our domain. In this expansion 'x' and 'y' are logically proper names. Since the acceptance of logically proper names creates certain other problems, we modify this expansion in order to avoid those problems. Instead of 'x' is a tiger or y is a tiger' we should say "x is a tiger and 'x' is non-empty, or'y is a tiger and 'y' is non-empty".
Now the question is whether the proposition " 'x' is non-empty" means the same as 'x exists' and whether this use of 'exists' je exiguous or nonexigous (i.e. excluder). If 'x' is treated as a logically proper name, then the proposition 'x exists' is meaningless.10 If 'x exists' is translated as (y) (y=x), then it will be an analytic proposition. Since “ 'x' is nonempty" is not an analytic proposition, it cannot mean the same as (ay) (y=x). If this use of 'exists' is treated as an excluder use, then we cannot make the distinction between the proposition " 'x' is non-empty" and *x did not die or did not escape or was not destroyed etc.' Since we do make a distinction between these two propositions, we require a third use of exists' to give an account of 'x-exists' in the sense of " 'x' is nonempty". By making a distinction between attribute and property, we can explain this third use of 'exists'. The expressions 'red', 'hard', etc. are to be treated as property--referring terms and 'exists' in this sense is to be

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treated as attribute-referring term. Every property is an attribute, but every attribute is not a property. In this sense of an attribute anything which can be said about something may be considered as an attribute. Existence comes under the catagory of attribute, not under the catagory of property. A predicate expression refers to an attribute or to a property depending on the context. The third use of exists' may be called an attributive use. The different uses of 'exists' cannot be determined by the form of an existential proposition. The context of discourse or the hearerspeaker situation will determine the sense in which 'exists' has been used.
Foot Notes
1 G. E. Moore, "Is Existence a Predicate", Philosophical Papers, pp. 118-119. 2 B, Russel, Logic and Knowledge, pp. 233. 3 W. C. Kneale,"Is Existence a Predicate ?", reprinted in Feigl and Sellars
(eds.), Readings in Philosophical Analysis, P. 30. 4 G. Nakhnikian and W. C. Salmon, "Exists" as a Predicate, Philosophical
Review, Vol. 66, 1957, pp. 535-542. 5 G. Nakhmikian and W. C. Salmon, "Exists" as a Predicate', Philosophical
Review, Vol. 66, 1957, pp. 538, 6 R. Hall, S'Excluders", Analysis, 1959, pp. 1-7; F. B. Ebersole, "Whether Exis
tence is a Predicate", The Journal of Philosophy, 1963, pp. 509-524. 7 This argument is constructed following the Nyāya Philosophical System, But
this argument should not be equated with the Nyāya view. For the Nya ya concept of existence see J. L. Shaw, "The Nyāya on Existence, Knowability
and Nameability", Journal of Indian Philosophy, Vol. 5, 1978, pp. 255-266. 8 This argument is also constructed following some Indian philosophical systems, 9 M, Kiteley. "Is Existence a Predicate ?", Mind, 1964, pp. 364-373. 10 B. Russell, Introduction to Mathematical Philosophy, Chapter on Descriptions.

Page #111

DHARMA-ADHARMA
Suzuko Obira
Dharma and adharma constitute pañcāstikāyas together with akāśa, jiva and pudgala. The function of dharma is said to be the conditional cause of motion and that of adharma the conditional cause of stoppage. Each of them is the one unseparable substance from the standpoint of dravya, pervading in the lokakasa from the standpoint of kşetra, existing eternally in the three teoses of time from the standpoint of kāla, and devoid of material properties from the standpoint of bhāva. All these are known to the Tattvārthasūtra V.
Motion is, however, inherent in the jīva and the pudgala, and stoppage is the absence of motion. It is therefore strange that the Jainas had to establish dharma and adharma as the independent realities, which are the cosmic principles peculiar to the Jain School alone.
Not only this. In the Bhagavatīsūtra XX.2.664 which offers the synonyms of pañcāstikāyas, it is said that dharma, dharmāstikāya, abstinence from 18 kriyās, 5 samitis and 3 guptis, etc. constitute the synonyms of dharma, and their reverse contents constitute the synonyms of adharma. Here dharma-adharma connote the Jaina monks' code of discipline and its transgression, which mean meritorious and demeritorious conducts in the normal sense of their terms. Among the synonyms of pañcāstikāyas, those of dharma-adharma show the most distract positions. Then it is told in the Bhagavatīsūtra XIII.4.481 that the function of dharma includes motion such as coming, going, speaking, blinking and mental-vocal-phycical activities, and the function of adharma includes motion such as standing, sitting, lying down and mental concentration. Here catalogued are the voluntary actions undertaken by a living being.
All these suggest that dharma-adharma which could have been the unnecessary principles for the Jainas had to evolve due to a certain cosmic or cosmological problem peculiar to the Jainas involving motion and stoppage in connection with meritorious -demeritorious deeds and voluntary actions. Then, what could be the peculiar problem as such ? The prohibition of siddhas' instrusion into aloka due to "dharmāstikāyābhāvāt" makes its first appearance in the Tattvärthasūtra X.6. bhāşya which belongs to the end of the Āgamic age. Since the Jainas allotted the sidhhas' abode at the top of loka, they were in the position to explain logically why siddbas cannot

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go beyond the boundary of loka. Its final answer was offered for the first time in the Tattvārthasūtra above in which dharma-adharma were established as the parts of pancāstikāyas.
However, the attempts to solve the similar problem seem to have been made since the considerably early Agamic stage. The Bhagavatīsūtra XVI.8.586 reads that a deva endowed with great power standing at the end of loka cannot bend or streth bis limbs in the aloka, because there is no jīva nor pudgala in the aloka, and because the motion of jīva-ajiva occurs when jīvas try to fetch pudgalas to nourish themselves. But siddhas do not require to nourish themselves, therefore there is no reason why they cannot stay in the aloka according to this logic.
Thus the concepts of dharma-adharma appear to have evolved in finding the cause of siddhas' non-intrusion into aloka. Jacobi early proposed to explain the origin of dharma-adharma in rajas-tamas of the Sankhyas.2 However, since dharma-adharma are said to mean punya-pāpa in the Bhagavatīsūtra XX.2.664, these come in conflict with concepts of rajas-tanias. Also the Sänkhya praksti consisting of tri-guņas is equivalent to pudgala of the Jainas, whereas dharma-adharma are the cosmic principles which have no relevancy to the concept of pudgala. It is thus difficult to accept his view. Then, Frauwallner hinted that dharma-adharma of the Jainas evolved under the influence of adrșța.3 His view evidently hints the point. The following is an attempt to explain how dharma-adharma came to evolve on the basis hinted at by Frauwallner in the light of the Bhagavatisūtra passages above.
At some stage, the Vaiseșikas introduced into their system of purely natural philosophical investigation of the world phenomena the doctrin of adryta or the invisible cosmic force which is said to embody itself through the work of dharma or merit and adharma or demerit, as so evinced in the existent Vaiśeșikasūtra. This doctrine of adşsta enabled the Vaišeşikas to explain away whatever causes occuring in the natural phenomena inexplainable by the known experiences. For instance, the cause of the movement of a needle incurred by magnet, the cause of the water circulation in the plants, the cause of upward motion of the fire, the cause of sideway motion of the air, the cause of the motion of atoms when they come into contact, the cause of the initial movement of the mind and so on are said due to aděşța in the Vaišeşikasūtra Chs. V-VI. At the same time, this doctrine enabled them to bring in a religio-moral basis to this purely natural philosophical system that a reward of rebirth in the heaven is gained by adrsta in consequence of dharma or the virtuous practice of the prescribed observances and in consequence of the knowledge of

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padarthas which is also produced by dharma, and that liberation is attainable when the physical embodiment causes to arise in the total absence of adrsta which causes the subsequent einbodiment.
Adřsta which is the cause of motion in the natural phenomena inexplainable by empirical experiences is the invisible cosmic force, which embodies itself in the favourable or unfavourable way according to the religio-mortal actions of dharma-adharma. This concept was precisely as it is seized by the then Jaina theoreticians to solve their critical problem of the cause of siddhas' non-intrusion into aloka. To make it plain, siddhas are able to ascend to the top of loka by the favour of adrsta due to their dharma or merit, but they are absolutely prohibited from crossing the border of loka, of which transgression incurs adharma or sin by the disfavour of adssta (meaning that they have to be thrown back to samsāra again). Adrşta thus came out here as the cosmic force with the capacity of awarding to siddhas a reward and a punishment depending upon their meritorious deeds. Meritorious and demeritorious deeds are certainly voluntary actions. Dharma was therefore conceived as the cosmic cause of siddhas' movement to ascend to Siddhasila, thus it consists of the abstinence from 18 kriyas and the observance of samiti-gupti; and adharma was conceived as the cosmic cause of the stoppage of siddhas' motion beyond Siddhasila, thus it consists of the reverse contents of dharma.
Synonyms of dharma expressed in the Bhagavatisūtra XX.2.664 must have been offered at this earliest stage of their evolution, and since meritorious-demeritorious deeds as such are necessarily voluntary actions, dharma-adharma could have been easily explained in terms of coming and going or standing and sitting at the beginning. A considerable time must have been required for these crude concept of dharma-adharma to be improved and established in the ontological contexts of reality as they 80 stand at present, which is suspected to have occured very close to the time of Umāsvati.
NOTE
1. 2. 3.
K. K. Dixsit : Jaina Ontology, p. 34 H. Jacobi : Studies in Jainism, pp. 18, 84-85 E. Frauwallner : History of Indian Philosophy, v. 2. p. 62

Page #114

AUTHORSHIP OF RTUSAṀHARA: A REAPPAISAL
Satya Vrat
Perhaps no other work attributed to Kalidasa has evoked so sharp a controversy about its authorship as the little 'Cycle of seasons', the Rtusamhāra. That it lacks the maturity and sobriety of Kalidasa's art, that it violates the accepted sequence of seasons, a phenomenon unexpected of such staunch a protogonist of Indian tradition as Kālidāsa, that it is tarnished by grammatical absurdities and linguistic banalities unknown to his other works; these are some of the weighty considerations urged against Kalidas's authorship of the poem which have been stoutly repudiated by eminent critics. Mallinatha's apparently unassailable testimony against the existence of any of Kalidasa's poem other than the three he has commented upon,2 is not conclusive in itself as no where in his commentaries has this brilliant exegete presumed to present a complete catalogue of his authors. Nayaharhsa, a pupil of Jayasimhasuri proceeds from an equally weak premise in speaking of the triad of Kalidasa's poems. A more convincing course to determine the authorship of Rtusamhära would be to see if it bears resemblance to other works of the master. While linguistic correspondences may be accidental or a result of conscious or unconcious borrowing, similarities in thought and conception inavariably emanate from common authorship. It is here that the Rtusamhära betrays remarkable resemblances to Kalidasa's undisputed works and thus leave little doubt about their similar genesis; its simplicity and immaturity are assignable to its being a composition of Kalidasa's adolescent age.
The Ṛtusamhāra opens with an attractive description of the summer. In summer the days are invariably troublesome but evenings are delightful. The water loses its sting which makes a bath enjoyable at any hour of the day. The summer is not the propitious time for love-making. With the passage of spring the vigour of love is blunted.
सदावगाहक्षमवारिसंचयः । दिनान्तरम्योऽभ्युपशान्तमन्मथो
निदः कालोऽयमुपागतः प्रिये ॥ I. 1.
This description has a close parallel in the charming picture of summer in the prologue to Abhijñānašākuntala, which, for all purposes, appears to be an improved version of the aforesaid verse.
Sambodhi Vol. 8(15)

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Satya Vrat
सुभगसलिलावगाहाः पाटलसंसर्गसुरभिवनवाताः । प्रच्छायसुलभनिद्रा दिवसाः परिणामरमणीयाः ॥ I. 3
which
The echo of 'अभ्युपशान्तमन्मथ:' is heard in Raghuvamsa also additionally provides the reason for kāmaś loss of might.
कामो वसन्तात्ययमन्दवीर्यः ! XVI. 50 मधुनिर्गमात्कृशश्चित्तयोनिः ! XIX. 46
The ætusamhāra represents wine in accompaniment to sweet music as inflaming passion of the amorous couples. When shared with young damsels it stirs the youthful lovers to abandon and uninhibited orgy.
प्रियामुखोच्छ्वासविकम्पितं मधु । सुतन्त्रिगीतं मदनस्य दीपनं शुचौ निशोथेऽनुभवन्ति कामिनः ॥ I. 3
The prevalence of drinking in the company of one's beloved is vouched for by the Meghaduta where Balarama is said to have partaken of wine marked with the eyes of his charming spouse, Revati. More often than not 47 is described as stirring Carnal urges (ananyadipan) in literature but Kalidasa's predilection for the idea is deep and unmistakable. It is found in both of his bigger poems. In Kumārasambhava Lord Sankara is represented to have offered wine to Ambikā which instantaneously led to the firing of her passion. The idea is repeated twice in the Raghuvamsa
निर्विविशुर्मधुमंगनाः स्मरसखम् । IX. 36. . यत्स लग्नसहकारमासवं रक्तपाटलसमागमं पपौ । तेन तस्य मधुनिर्गमात्कृशश्चित्तयोनिदभवत्पुनर्नवः ॥ XIX. 46.
Silk garments, pearls, sandal-paste and flowers afford some relief from the oppressing heat of the summer. It is with such things that the dames seek to beat the heat felt by their lovers. The author of Řtusamhāra has such a deep liking for these antidotes to summer that out of the first six verses of the canto he has devoted three to their description (II, IV, VI).
नितम्बबिम्बैः सदुकूलमेखलैः स्तनैः सहाराभरणैः सचन्दनैः । शिरोरुहैः स्नानकषायवासितेः स्त्रियो निदाघं शमयन्ति कामिनाम् ।। Rtu. I. 4.
The verse is interesting not only because it pointedly describes the articles traditionally believed to allay the rigours of heat but it also forms the basis of the following verse from the Raghuvamsa which seems to

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Authorship of Řtusamhāra ; A Reappraisal
115 in
represent a conscious improvement upon ķtusamhāra.
the above description
तं पयोधरनिषिक्तचन्दनैमौक्तिकग्रथितचारुभूषणैः ।
grafafut: facra sitfuaftanas: fer || XIX. 45.
The Rtusamhāra is one with Abhijñānasākuntala in its emphasis on the fondness of the hogs for the fragrant mustā. While in the Řtusamhāra the hogs are said to sink with the earth as it were in search of their pet herb, the sākuntala represents them as enjoying mustā at will as a consequence of Duşyanta's nascent aversion to hunting.
सभद्रमुस्तं परिशुष्ककदर्म सरः खनन्नायतपोत्रमण्डलैः । jah'te farfat i azieq Paarata TSH || Rtu. I. 17. fara fortai atkafafay Farefa: qe Śak. JI. 6.
The 'Cycle of seasons' shares with Kumārasambhava its familiarity with the bursting Cat's eyes-gems (vaidūrya) in the rainy reason and agrees with Meghaduta in representing the Kandali plants to shoot forth at the advent of first showers.?
In the verse
निपातयन्त्यः परितस्तद्रमान्
प्रवृद्धवेगैः सलिलैरनिर्मलैः । स्त्रियः सुदुष्टा इव जातविभ्रमाः
qurfa atafá qanfare
Il Rtu. II. 7.
the swollen rivers corroding their banks with turbulent currents are compared to unchaste women who bring ruin and disgrace to their families by their wanton behaviour. The rivers are like women in as much as while the former are अनिर्मलसलिला: the latter are सुदुष्टाः , the former are प्रवद्धबेगाः and the latter arafawar. Further points in the comparision are not directly expressed but all implied. In the Abhijñānašākuntala, the comparison has been reversed. Here it is the supposedly unchaste woman who is compared to the turbulent river though the points of correspondence between them are identical.
व्यपदेशमाविलपितु किमोहसे जनमिमं च पातयितुम् ।
a fare: 98728*Atazas ll Śāk. V. 21.
The tremulous eyes of the frightened dear are conceived by the author of Rtusamhara as producing longing in the heart of the beholder. The

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i6
Satya Vrat
idea is repeated in the Raghuvamsa where Daśaratha, when out on an hunting expedition, is referred to have desisted from discharging arrow on the dear as their eyes bore close resemblance with those of his own spouses and thereby served to remind him of their graceful movements.
त्रासातिमात्रचटुलैः स्मरतः सुनेत्रैः प्रौढप्रियानयनविभ्रमचेष्टितानि ॥ Raghu. IX.58.
While the cause of longing is implied in the ķtusamhära, it is expressly stated in the Raghuvamsa as if to remove the lacuna in the former.
The description of the Abhisarikās is favourite with Kalidasa. As they rush to meet their lovers in the pitch darkness of night, flashes of lightning show them the ground and thus serve the purpose of guided lamps.
अभीक्ष्णमुश्चछनता पयोमुचा घनान्धकारीकृतशर्वरीष्वपि । तबिनभादर्शितमार्गभूमयः प्रयान्ति रागादमिसारिकाः स्त्रियः ।। Rtu. III. 10.
This desription bears so striking similarity to the beautiful portrayal of the Abhisārikās of Ujjayini in the Meghadata that the two could not but have sprung from the same poat.
गच्छन्तीनां रमणवसति योषितां तत्र नक्त रुद्धालोके नरपतिपथे सूचिभेद्येस्तमोभिः । सौदामन्या कनकनिकषस्निग्धया दर्शयोवी तोयोत्सर्गस्तनितमुखरो मा स्म भूर्विक्लवास्ताः ॥ Megh. 37. .
According to the author of Řtusamhāra the ladies, when frightened by terrific thunderings of the cloud, close themselves in the embraces of their lovers though they had earlier offended them through their dubious behaviour.
पयोधरैर्भीमगभीरनिस्वनैस्तडिद्भिरुद्वेजितचेतसो भृशम् । कृतापराधानपि योषितः प्रियान्परिष्वजन्ते शयने निरन्तरम् ॥ Rtu. II. 11.
This verse corresponds so closely to the idea expressed in one of the stanzas in the description of Agnivarna's sexual orgy in Raghuvísa that there can be no doubt about their common origin. The relevant verse reads as follows.
विग्रहाच्च शयने पराङ्मुखी नेतुमबलाः स तत्वरे । आचकांक्ष घनशब्दविक्लवास्ता विवृत्य विशती जान्तरम् ।। Raghu. XIX. 38.

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The Ṛtusamhära is unanimous with Raghuvamsa in its belief that the elephant shed ichor on hearing the trumpetings of rival elephants. In the Ṛtusamhara the rumbling of the clouds is mistaken for the cries of the elephants while in the latter actual elephants provoke Aja's tasker to ruthing. The verses in question may be reproduced in full to facilitate a better understanding of the situation.
वनद्विपानां नववारिदस्वनैर्मदान्वितानां भवतां मुहुर्मुहुः ।
कपोलदेशा विमलोत्पलप्रभाः सभृंगपूपैर्मदवारिभिश्चिताः ॥ Rtu II. 15.
तस्यैकनागस्य कपोलभित्त्योर्जलावगाह क्षणमात्र शान्ता । वन्वेतरानेकपदर्शनेन पुनर्दिदीपे मददुर्दिनश्रीः ॥ Raghu V. 47.
The winter is known for the profusion of Kasa and lotus flowers and is described as such in Ṛtusamhara and the unquestioned works of Kalidasa." The representation of the glistering fish as a waist band of the ladies is common to the Cycle of seasons' and the Kumarasambhava. 10 That clouds when empty of their watery contents move faster is alluded to in Raghuvamhsa and Megh.. besides Rtu." The Sakuntala agrees with the little poem in describing the moon as showering heat on persons separated from their spouses,12
Ordinarily when describing the gait, loveliness of face, eyes and eye-brows of women they are usually said to surpass the different objects in Nature, but in the following verse, in the description of winter, the poet takes the contrary view.
हंसैर्जिता सुललिता गतिरङ्गनाना
मम्भोरुहे विकसितैर्मुखचन्द्रकान्तिः । नीलोत्पलैर्मदकलानि विलोचनानि विनमाश्च रुचिरास्तनुभिस्त
| Rtu III. 17
As here, the gait of the swans is compared to that of the elegant women in the Vikramorvasiya.13 Like the present verse the Megh. speaks of the dark-blue colour of eyes of the ladies 14 and the same poem compares the ripples spreading circularly on water to their eye-brows. 15

The Syama creeper serves as a standard for the description of the charms of female body. When bent with foliage, it is said in the Rtasamhāra to surpass in beauty the tender arms of the ladies.
श्यामाः लताः कुसुमभारनतप्रबालाः
स्त्रीणां हरन्ति धृतभूषणचा हुकान्तिम् । Rtu III. 18.

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:
The Yakşa, in separation from his spouse, sees her body in this creeper. (91A1A1A-Megh. 101). And Mālavikā's supple arm naturally invites comparison with Syāmā. कृत्वा श्यामाविटपसदृश स्रस्तमुक्त द्वितीय (Mal. II. 6).
Hemanta spells disaster to the lotuses that bloom in abandance in the winter. This characteristic feature of Hemanta is uuderlined in the works of Kālidāsa. faca92: of Rtu. has an exact parallel in RaghuvamsaPerkarac # af at garastai Hat (VIII. 45) and in Meghadüta-ferfer afrai agat (80)
The practice of using the smoke of incence (dhūpa) for fumigation is very old. Kalidasa has referred to it in almost all his works. While in the Rtu, it is used by the womenfolk to perfume their hair as a prelude to the sexual drama, 16 it serves the dual purpose of drying and perfuming the hair, both in Kumār. and Raghuvamśa.
OTCHOTI T RICHTS #TIFF# 1 Kumār. VII. 14. Faig gacaay9918 i Raghu. XVI. 50
Closed and heated rooms and youthful ladies among other things are mentioned in the ķtu. to provide protection from the biting winter, which young persons love to enjoy in full measure.
निरुद्धवातायनमन्दिरोदरं हुताशनो भानुमतो गमस्तयः । yaror ateiktaT: 4719AT: 918 1959 gart Hal Il Rtu. V. 2.
And it was precisely thus that the libidinous Agnivarņa used to spend cold nights.
अर्पितस्तिमित दीपदृष्टयो गर्भवेश्मसु निवातकुक्षिषु । Jeg haytaratant: arfuai PETTITIETTY: Il Raghu. XIX. 42.
The Rtusambāra has an bappy end in the description of spring, the sovereign season. Its faithful ally, the cupid is a veritable warrior. It is endowed with an arrow of young mango-blossoms. The row of bees constitutes the string of its bow.17 These characteristics of Kāma are found repeated in the Kumārasambhava which, with third canto, carries a charming description of this most fascinating season, though his other works also are not altogether void of them. The following parallels may be noted.
HETTAYEFA-ENGLIFTET | Kunār. II. (4. 95774f591 at als I Śak., VI. 3.

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Authorship of ķtusaṁhara: A Reappraisal
19
अलिपंक्तिरनेकशस्वया गुणकृत्ये धनुषो नियोजिता । Kumar. IV. 15. प्रायश्चापं न वहति भयान्मन्मथः षट्पदज्यम् | Megh. 71.
The Rtusamhāra mentions certain flowers with which the young domsels seek to adorn different parts of their body. They put on the fresh Karņikāra flower in their ears, Aśoka alternates with Navamallikā in their tresses. 18 The Meghaduta completes the picture by enlisting the various flowers they use as adornment on other parts.
हस्ते लीलाकमलमलके बालकुन्दानुविद्ध नीता लोध्रप्रसवरजसा पाण्डुतामाननश्रीः ।
चूड़ापाशे नवकुरबकं चारु कणे शिरीषं
__ सीमन्ते च त्वदुपगमजं यत्र नीप वधूनाम् || Megh. 15. The Rtusamhāra again agrees with the Meghduta in its description of the features of feminine beauty, Tremulous and bewitching eyes, thick bosoms, thin waist and heavy lips are universally acknowledged to heighten the female charm. The well-known verse of Meghadata-तन्वी श्यामा शिखरिदशना पक्वबिम्बाधरोष्ठी (79) is an obvious improvement on simple juvenile description in the Rtu
नेत्रेषु लोलो मदिरालसेषु, गण्डेषु पाण्डुः कठिनः स्तनेषु । मध्येषु निम्नो जघनेषु पीन: स्त्रोणामनंगो बहुधा स्थितोऽद्य || VI. 10.
The impact of the spring is not restricted to human beings alone, it stirs the lower creatures also to amorous activities. The male cuckoo, with its passion raised by the mango-blossom, kisses its darling. And the lowly bee begins to fawn upon its female. Such is the all-pervasive effect of the vernal season.
पुस्कोकिलश्चूतरसासवेन मत्तः प्रियां चुम्बति रागहृष्टः । कूजद्विरेफोऽप्ययमम्बुजस्य प्रियं प्रियायाः प्रकरोति चाटु || Rtu. VI. 14.
A similar picture of their behaviour consequent on untimely advent of the spring is found in the Kumārasambhava.
चूनाङ्करास्वादकषायकण्ठः पुंस्कोकिलो यन्मधुरं चुकूज | Kumar III. 32. मधुः द्विरेफः कुसुमै कपात्रे पपो प्रियां स्वामनुवर्तमानः । Ibid. III. 36.
The similarities between the Rtusamhāra and Kalidāsa's undisputed works, as detailed above, are so numerous and so close that it will be hazardous to dismiss them as chance coincidences. The hand of a common author is visibly manifest behind them,

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Note :-The references are to the following editions of Kalidasa's works.
1. Rtusamhāra, Ed. M. R. Kale, Delhi, 1967. 2. Meghadata, Ed. S. K. De, Delhi, 1957. 3. Kumāra-ambhava (I-VIII Cantos), Ed. M. R. Kale, Delhi4. Raghuvamsa, Ed. H. D. Velankar, Bombay, 1948. 5. Malavikāgnimitra, Ed. M. R. Kale, Bombay, 1918. 6. Vikramorvaliya, Ed. Carudeva Sastri, Lahore, 1929. 7. Abhijnanasakuntala, Ed. M. R. Kale, Bombay. 1934.
Footnotes :1 A. B. Keith : A History of Sanskrit Literature, P. 82-83. 2 माल्लिनाथः कविः सोऽयं मन्दात्मानुजिघृक्षया ।
व्याचष्टे कालिदासीयं काव्यत्रयमनाकुलम् ॥ 3 काव्यानां त्रितयों परीरचदिमां यां कालिदास: कलां। 2. Nayahamsa's Praiasti of the
author, Hammiramahakavya, Jodhpur. 1968, P. 121. 4 हित्वा हालामभिमतरसां रेवतीलोचनांकाम् | Meghduta, 49. . 5 मान्यभक्तिरथवा सखीजनः सेव्यतामिदमनंगदीपनम् । Kumara. VIII. 77
इत्युदारम भधाय शंकरस्तामगययत पानमम्बिकाम् ॥ Kumāra. VIII. 17 6 प्रभिन्नवैदूर्य निभैः Rtu. IL. 5: विदूरभूमिर्न वमेषशब्दादुद्भिन्नया रत्नशलाकयेव | Kumāra 1.24 7 प्रस्थितकन्दलीदले: Rtu. II.5; आविभूतप्रथममुकुलाः कदलो: । Megh. 21. 8 विलोलनेत्रोत्पलशाभिताननै गैः समन्तादुपजातसाध्वसः ।
समाचिता सैकतिनो वनस्थलो समुत्सुकत्वं प्रकरोति चेतसः || Rtu. II. S. 9 काशांशुका विकवपद्ममनोज्ञवक्त्रा Rtu. III. 1., विलसत्काशचामरः ऋतु: Raghu,, IV. 17,
पुण्डरीकातपत्रः ऋतु: Ibid. 10 चन्मनोजशफरीरसनाकलापा: ( प्रमदाः ) Rtu. III. 3; उमा मीनपंक्तिपुनरुक्तमेखला
Kumāra. VII. 26. । त्यताम्बुमिलघुतया शतशः प्रयाते: Rtu. III. 4; निष्टलघुभिर्मे धैः Raghu. IV. 15; ब्रज
लघुगतिर्भूय एवोत्तरेण । Megh. 16. 12 चन्द्रो दहत्यतितरां तनुमंगनानाम् | Rtu III. 9. विसृजति हिमगभैरग्निमिन्दुमयूखैः ।
Sak. III. 3. 13 सकलं चार गतं त्वया गृहीतम् ! Vikram. IV. 16. 14 पक्ष्मात्क्षेपादुपरिविलसत्कृष्णशारप्रभाणाम् । Megh., 47. 15 सभ्रूभंग मुखमिव पयो वेत्रवत्याश्चलामि | Ibid., 24.
नदोवीचिषु भूविलासान् । bid, 101. 16 शिरांसि कालागुरुधूषितानि कुर्वन्ति नार्यः सुरतोत्सवाय । Rtu. IV.5 11 प्रफुल्लचूताकुर तीक्ष्णसायको द्विरेफमालविलसद्धनुर्गुणः । Rtu VI. 1,
so ज्या यस्यालिकुलम् । Ibid. VI. 28. 18 id. VI.5.

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MONARCHY OF THE EPIC AGE: SOCIO-ECONOMIC ASPECT
Tahasildar Singh
The philosopher-guides and political thinkers of ancient India who reflected and symbolized the social consciousness of the people, postulated the establishment of the closest and lasting possible bonds which subsisted. between the ruler of the community and his people. They harped on the fact that the exercise of regal functions led to the normal fruition of the aims and the objectives of individuals in all spheres of their life. A social existence meant to them a free scope to the individuals' efforts and as such it was supposed that a natural relationship independent of political alle. giance subsisted between the king and the community.
Thus, there emerged a social theory of kingship which looked to the king as the natural guardian and patron of all. He was everybody's preceptor and supplied all that men could expect from a father or a near kinsman. There existed a real moral and spiritual bond between him and his subjects. The influence of such a theory is found in the Dharmasutras and the early precepts of the Smṛtis show the extent of popular veneration and regard for the monarch.
The king did not receive a place of honour and precedence but he could, like a Śrotriya, claim that hospitality in households which was offered to the nearest of kin. The bull or the goat was slain for his entertainment and the. arghya offered to him.1 Honour was shown to him and as in case of a father, he was not addressed by name. The death of a king caused aśauca to all and even the Brahmana showed reverence by suspending his sacred studies.3 Thinkers of the Dharma school also regarded it as a sin to slander a king. Treason against him or his assassination came to be regarded as a mahāpātaka (great sin) and a son is called upon not only to forsake a regicidal father but also not to perform his obsequies.4
A number of thinkers discussed the king's importance from the legal point of view and harped on the legal consequences of the suspension of his authority. According to Vasistha, interest on loans stopped on the death of the king. Unfortunately, we know but little about the other legal consequences of the king's death but all the Dharmasutra authorities are unanimous in vesting the king, with the following legal privileges of which we have counter parts almost everywhere in the world:
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1. the king was immune from trial or judicial punishment (adanḍya);
2. he could not be made a witness in a law courts;
3. his properties could not be enjoyed by others and adverse prescription could given no title to such a holder and
4. he was entitled to all treasure-troves and lost-and-found articles. All properties without heir passed to him by escheat except Brahmana's property.7
Royal Duties:
Royalty being so significant for the society, the Epics, the Dharmasütras
the Jatakas all concur in holding up an ideal of righteousness before. the king and inculcate on him certain virtues which were the essential qualifications of royal success and the consequent happiness of the people in the kingdom. The Epics and the Brahmanical texts, which look to the problems of politics from the rulers point of view, thus lay down the qualities and virtues of the king:
1. He should be ever active. The virtues of activity (utthana) for the good of the realm are narrated in many chapters. The ever active Ring was to fight for the four-fold objectives.
2. He should be careful of the peoples' good and make all efforts to please them. Mahabharata (ch. 58) derives the word rajan fro.a rakjana or pleasing. All other traditions support it
3. He should protect life and property. He should be impartial in putting down public enemies and in punishing criminals. The Epic cites the instance of the banishment of prince Asamanja by his father.10
4. He should administer justice impartially and not be too hard in inflicting punishment. Proper punishment should be awarded by him and only to the guilty.11
5. He should be guided by the accepted canon of moral and political discipline and respect the laws of asrama and varna. He should control himself, not give way to excesses of vyasana nor covet others wealth
or women.
6. He should follow the advice of his Purohita, learned Brahmanas and advisers.
7. He should not impose unjust or heavy taxes, nor exact additional ones without public sanction, 12

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123 8. He should consult his ministers, watch public opinion and keep his deliberations absolutely secret13.
9. He should maintain the śrotriya, orphan and the widow and help all his subjects in times of distress. Ho should protect and encourage Värtta or agriculture, industry and commerce.
10. He should employ spies to watch the conduct of his officials and his people and thereby guage public opinion.14
11. He should strengthen himself by making friends with neighbouring kings and keep bis military forces ready for eventualities and also take care to have his treasury filled, 15
12. When enemies threaten, he should fight and be ready to lay down even his life for his people. 16 When the enemy is too strong and fighting would be futile, he shall make peace by submitting.17
Economic policies ard taxation :
The economic policies of the state proceeded on the lines of the past. The germ which owe there origin to the ancient Vedic coronation hymns were elaborated into those conceptions which made Palana or finding out of sustenance for the classes and individuals in distress the highest duty of the head of the state. It came to be recognised that a state could not subsist unless the material prospects of the people were well considered. Society was moreover looked upon as an organism which depended on the co-operation of the different classes and sections. Consequently there emerged some considerations for the mutual economic relations of the various sections together with the remunerations of the working sections. Thus, the Hindu state was more social than political like many of the states of the ancient world, and existed for the harmony of classes and the material happiness of its members.
We can trace speculation directed to this end in the Epics as well as Dharmasūtras. The Dharmasūtras contain passages which denounce capitalistic tyranny and try to fix the rates of interest, regulate caste duties or the relations between master and labourer. The Epic contains passages which seem to propound a theory of rude scale of remuneration for working men. It depicts clearly as to what they thought about the ends of the state. Economic considerations in the ancient scriptures show precisely that the people of the time were quite careful about the "economic basis of the state" and they anticipated many of the problems which are absorbing the attention of the greatest thinkers of our modern age. Above all, in that hoary antiquity, thinkers trying to ease the relations between capitalist and
els.

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labourer, by allotting to the latter a specific share of the productions of his exertions, were also not wanting.
124
We can trace the evolution of general principles of taxation through the evidences provided by the scriptures. Kings of epic age did not wholly depend on the share of booty or the vali paid by his subjects. The accepted principle was that all members of the community were liable to pay tax and this was in lieu of the king's great services to the community. The sources of royal income are mentioned in Mahabharata (chapter 67) as well as in the Dharmasūtras specially in that of Gautama (chapter 10). The principal taxes may be enumerated as follows:
1. Tax on the produce of land, varying according to various authorities. According to Badhayana18 the king was entitled to 1/6. Vasistha holds the same opinion whereas Gautama mentions 1/10, 1/8 or 1/6 as the share of the king, thus partly echoing the Epic tradition which provides 1/10th as the royal share. This royal share was acccpted in kind and in the Jatakas we find the Drona-mapaka taking it in the name of the king.
2. Tax on hoarded wealth or gold. The nature of this tax is very difficult to determine. Probably it was a tax on the hoarded wealth and not on the annual income.
3. Tax on animals or other productions including fruits, roots, animalproduce, flowers and honey etc.
4. Tax on artisans. The earliest reference to it is in Gautama Dharmasūtra which mentions the king's right to compel workmen to work for him once a month.
5. Tax on ferries maintained by the king himself.
6. Tax on articles of merchandise. The earliest references to it are in Gautama and Baudhayana. Gautama lays down 1/20th as the duty on merchandise, Baudhāyana specifying it as Samudra śulka regards 1/10th as loyal share (Samudra Sulkaḥ param rūpamudhṛtya dašapaṇam śatam).
Exemptions from taxes granted to individuals under certain circumstances and to some classes in the enjoyment of privileges. Vasistha and Apastamba both give its detail. They concur in granting immunity from taxation to Śrotriyas, women, minors, students, tāpasas or ascetics and blinds, deaf or dumb persons. Sadras engaged in services are exempted by Apastamba while Vasistha exempts artisans, beggars, ascetics those earning less than one Kārṣāpaṇa, and those earn by exploiting natural sources like rivers, forests or rocks.

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Throughout the epic literature there is a idea that the taxes paid to the king was his wages. In Mahābhārata we are precisely told that the king was to maintain peace and justice and receive as his wages, the "sixth part" or the vali as his verana or his "remuneration for protection."20 Moreover, a king who failed to protect or administer properly, was regarded as a thief, 21 stealing the sixth part uorighteously. As a result we find frequent use of the epithest "vali-şadbhāga-taskaraḥ" for the unrighteous kings. In Adiparva (chepter 213) Mahabharata, we find an infuriated Brāhmana (who was invoking the aid of Arjuna) expressly reminding Arjuna that a prince failing to protect his subjects was a thief who stole the sixth part."22
Danda, Palana and Rajadharma :
The Epic writers are almost unanimous in holding that coercion was the basis of social organization and discuss the reasons why it was introduced. We find speculations as to the consequences of the absence of coercive authority causing the dissolution of social life due to the activities of strong over the weak; just like the situation of "mätsya-nyāya" preveling in the society. There is a long chapter dealing the origin of coercion, in the form of a dialogue between Vasuhoma and Mändhātr. It tells that in the sacrifice of Kșupa, there was no ruling of danda, consequently all social conventions were violated and a state of war and social anarchy took place. The laws of marriage and property were infringed with disastrous results. So Danda was created by Rudra and Dandaniti composed by Sarasvati.23 hough mixed with fable, the main ethical principles which the Epic thinkers took into consideration are not difficult to find out. Firstly, without coercion the weaks are bound to suffer and all social conventions including the Vedic discipline and all other moral relations are likely to be swept away.24 Secondly this coercive jurisdiction cannot be vested in ordinary subjects since this would but result in the dominance of the same principle i,e tyranny of the strong over the weak 25 The chastisement of the wicked is recognised to be of supreme necessity.
Therefore, all coercive authority is to be vested in the king who is to act impartially and adminster the laws with a view to maintain the life, property and discipline of his subjects. Danda preserves the four orders and defines the limits of activities of individuals and castes 26 Thus, danda or coercion was conceived to be the basis of Rajya or political society. The Epic thinkers, in common with the thinkers of today, regarded it as the primary principle in the evolution of the state. According to them its establishment was marked by the simultaneous evolution of the idea of justice, and justice was regarded as the upholder of the society. The Juris

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diction of the king extended over all and no one could claim freedom from it.27
Coercion, thus, being essential to the exercise of regal authority, the king required guidance in the matter of properly exercising his coercive jurisdiction. The canoris laid down for his guidance were not of his own creation but apart from him. The Epic thinkers attribute a divine origin to these primary laws and principles and they ascribe them either to Brahman (śāntiparva chapter 59) or to Sarasvati (Santiparva chap. 122). These came to be known as Dandaniti, a name often applied to the art of government by the Epic and the Arthasästra thinkers. The original work by Brahman being too voluminous, successive redactions were made. We find the names of such writers of dandaniti in form of an exhaustive list including Śiva, Indra, śukra, Bphaspati, Bhāradvāja, Prachetasa Manu and Bhagavān Gauraśirah.28
The Epic thinkers attribute to Daņdaniti a divine origin whereas the Dharmasūtras authors considered it as part and parcel of the divinely originated Dharma, whose primary source is found in the revealed Śruti. The Epic authors do not involve into discussions as to the Dature or origin of Dharma, though they lay down concrete maxims for the guidance of individuals of various castes and belonging to diverse states of existence. However in the absence of all such discussions and descriptions there views may be easily understood from the parable of the two sages Sankha and Likhita29 (themselves were the formulators of the highest and best code for moral discipline) the two brothers. Likhita, the younger one has eaten some fruits from his elder brother's trees in his absence. The elder brother, Sankha took it as theft and told him to go to the king and ask the latter to punish him. At first, the king hesitated but as the Brāhmaṇa demanded punishment, he had to pass sentence-mutilation of hands, and had it inflicted on him. Afterwards he returned to the elder brother and at his behest bathed in the river nearby. He regained however, bis hands on account of some miracle.
The Brahmanical concept of law and its functions in the political world is well illustrated by this allegory. According to them Dharma is self-existent and upholds the universe : in its concrete and social aspect, it comprises the complete rules guiding the relations existing between individuals and their functions. Its various functions depend on the position of the individuals in the society. The violation of Dharma causes the disruption of harmonious relations in the universal set up of nature and brings as a result the state of discord.

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In social life, such discord produces evil and to avoid such discords, punishments are unavoidable, since thereby the normality of relations is restored. In political life, it is the duty of the king to look to the normality of relations and as such by administering punishment he restores social equilibrium. His main duty is to enforce the laws which exist apart from his authority.
The dialogue between the two brothers throws enough light on this matter. Some further ideas, too, are represented by their dialogue. The younger who had suffered from mutilation, feared that the elder brother might hurl his anathema on the king for this and ask him to forgive the latter. The elder sage, however, smiled and explained to him that punishment had cured both of them from sin. 30 Again when the latter had regained his hands by a miracle, he wondered why his purification had not taken place prior to his punishment and that the king by inflicting punishment had freed himself from the sin arising out of the miscarriage of justice together with the man who committed the wrong.31
The above conception of law was thus not merely sacredotal, but had a strong aesthetic back ground as in the case of the Greek ideal of law. Unlike the Roman idea, the multitude had nothing to do with its formulation or interpretation. As the Hallenes regarded law as the emanation of the juridical will of the gods, so, in India, law was the part and pascel of the great principles guiding the universal phenomena. The multitude had nothing to do with it and its interpretation depended on the rational faculty of the wise and learned in the sacred traditions. 32 As such the Brāhmans had the best claim for legal interpretation, while the administration of law was vested in the king. The idea of such a concordat existing between the Brahmaņa and the king (Ksatriya ruler) was initiated from the age of Brāhmanas 33
NOTES AND REFERENCES
1. Vasiştha Dharmasūtra. Chap. XI, 1-2 2. "Nāma cāsya varjayedrājñaḥ."
Gautama Dharmasūtra Chap, XVI. 4. "Tyajet pitaram rājaghātakam"
Gautama Dharmasutra XX.I. Catvāro varṇāh putriņaḥ sākṣiṇaḥ syuranyatra. Srotriyarājanyapravrajitamānuşahinebhyah..
Gautama Dharmasatra,

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Tahasildar Singh
al ..
6. Adhih sima bāladbanan niksepopanidhiḥ striyaḥ. Rājasvam śrotriyasyam ca na bhogena pranaśyati
Vasiştha Dharmasutra. 7. Gautama Dharmasútra X. and also see Baudhayana Dharpasūtra 1,10-16. 8. Alabdhasya katham lipsa labdham ken vivardhate. Vardhitam pāliţam ken pälitam pranayet katham..
Mahābhārata śāntiparva 56-57. 9. Rañitasca prajāḥ sarvästena räjeti cocyate. 10. Mahābhārata Sánti, Chap. 57.
Mahābhārata, Sänti. Chap. 140 and 69, and see also Adiparva
Chap. 220. 12. Madhudohan duhedrāșgram bhramarā eva pädapam. Vatsāpekşi duheccaiva stananansca vikuţtayet ..
Mabābhārata, śānti. Chap 81 13. Mahābhārata Sānti. Chap. 84-86. 14. Cāranetra prajāvekşi dharmarthakusalaḥ sadā.
Mahābhārata, Sānti. Chap. 118. 15. Abalasya kutah koso byakoşasya kutah balań.
Abalasya kuto rājyamarājñaḥ śrirbhavet kutaḥ.. Ibid, Chap. 133; 16. Adharmaḥ kṣatriyasyaişa yacchayyāmaraṇam bhavet. Avikșatena dehena pralayam yodhigacchati ..
Ibid' Chap. 97. 17. Ibid Chap. 113, 130 and 131. 18. Sadbhägbhịto rājā rakṣet prajām, Chap. XVI. 19. Akaraḥ śrotriyaḥ, sarvavarṇānam ca striyaḥ.
Kumarāsca prāgvyañjanebhyaḥ .... tapasvino ye dharmaparāḥ śudrāsca pădāvānekta. Andhamūkabadhiro rogāviştaśca. Āpastamba II.10 and Vasiņtha
Chap. XIX. 20. Mahābhārata śānti. 69-25 and also ibid. 71-10 21 Adāya valişaqbhāgań yo răstram nābhirakṣati. ... Na rakgati prajāḥ samyak yaḥ sa părthivataskaraḥ.
Mahābhārata Šānti 211-12. 22. Arakṣitārań rājānam valişadbbāgahāriņań. Tamāhuḥ sarvalokasya samagram păpacāriņam.
Mahābhārata Adi. Chap. 213 23. Mahābhārata Šānti. Chap. 122. 24. Ibid, Chap. 63, 27-28. 25. Ibid, Chap. 65, 27 and Chap. 69-103. 26. Mahābhārata Šanti. Chap. 65, 76. 27. Ibid. Chap. 15 and “Na dandyo vidyate rājño yaḥ swadharmeņa tişthati."
(Chap. 121, 60). 28. Mahābhārata śānti Chap, 58 and 59.

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· Monarchy of the Epic Age
129
29. Mahābhārata Šánti, Chap. 23. They are mentioned as law-givers
even in the Buddhist canon. 30. Dharmastu te vyatikrāntaḥ tataste niškrtiḥ kytā.
Mahābhārata, Santi, Chap. 23, 38 31. Mahābhārata Sánti, Chap. 23; 43-44. 32. Catvāro va trayo vāpi yam bruyurdharmmapäragā). Sa dharma iti vijõeyo netareşam sahasrasah..
Vasimha Dharmanatra, Chap. IL 33. Trayo varnā brāhmaṇasya nirdosena varteran. Brāhmaṇo dharman prabrüyāt rājā cānušişyāt ...
Vasiştha Dharmasutra, Chap. I
Sambodhi Vol. 8(17)

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ON KARANAS IN JAINA CALENDAR
S. D. Sharma and Sajjan Singh Lishk A karana denotes the length of half-tithi (half lunar day). In Vedie period, a list of karaņas is found in Atharva Veda Jyotişa (=AJ) wherein a classification of karanas responsible for auspicious and inauspicious acts has also been made. A complete list of karans is also stated in Jaina canonical texts the present recension of which is ascribed to the Council of Valabhai under the presidency of Devarddhi Gaạjạ.! Jambūdvīpa Prajñapti (=JP) 7. states :
j.e. "There are eleven karaņas viz. Bava, Bālava, Kaulava, Strīvilocana, Garādi, Vanijya, Vişti, Sakuni, Catuspada, Nāga (and) Kimstughana. Seven karanas are movable; four Karaņas are immovable. The seven movable karanas are Bava, Bālava, Kaulava, Strīvilocana, Garādi, Vaņijya (and) Visti. The four immovable karaņas are sakuni, Catuspada, Naga (and) Kimstugina".
A list of karaņas is also found in Gaņivijja paionā3 (verses 41-43).
All the karanas have been allocated to various tithis (lupar days). In this context, JP.8 states:
ie. "In the lunar bright half, on first night Bava karana, second day Bālava karana, night Kaulava karana; third day Strivilocana Karana, night Garādi karana fourth day vaņijya; night viști; fifth day Bava karaņa, night Strivilocana karaṇa; Sixth day kolava karaña Night Strivilocana karana; seventh day Garādi karaṇa, night Vanijya karaña; eighth day visti karana, night Bava karaña; ninth day Bālava karaṇa, night Kaulava karana; tenth day Strivilocana karaņa, night Garādi karaņa; eleventh day vanijya karaṇa, night vişti karaņa; Twelfth day Bava karana, night Bālava karana; thirteenth day Kaulava karaṇa, night Strīvilocana karana; fourteenth day Garādi karana, night vanijya karana, pürnimā day vişti karana, night Bava karaṇa.
In the lunar dark half; on first day Balava karana, night Kaulava karana, second day Strīvilocana karaṇa, night Garādi karana, third day Vanijya karana, night viśti karana, fourth day Bava karaṇa, night Bālava karana, fifth day Kaulava karana, night Strivilocana karaṇa, sixth day Garādi karana, night Vanijya karana, seventh day Vişti karana, night Bava karana; eighth day Balava karana, night kaulava karaṇa; ninth day strivilocana, night Garādi karaña, tenth day Vanijya karaņa, night Visti karana; ele. venth day Bava karana, night Bālava karaņa; twelfth day Kaulava karana,

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Ön Karanas in Jaina Calendar
night Strivilocana; thirteenth day Garādi karaṇa, night Vaņijya karana; fourteenth day Vișți karana, night sakuni karaņa, Amāvasyā day Catuspada karana, night Nāga karaņa.
On first day of lunar bright half, it is Kinstughna karaņa."
The above data are shown in Table No. 1
TABLE NO. 1 TABLE OF KARANAS
Tithi
Lunar bright half Day karaña Night karana
Lunar dark half Day karana Night karaņa
Kin+
12
14
6 Śak
15(30)
Cat.
Nag.
+ Names of Karanas : (1) Bava, (2) Bālava, (3) Kaulava, (4) Strīvilocana
(Taitila), (5) Garādi, (6) Vanijya, (7) Vişti. Then sak = Sakuni, Cat. = Catuşpada, Nāg. = Nāga, Kin. - Kinstughna.
It is worthy of note that the karana Strilocana is popularly known as Taitila these days. It appears that etymological study of nomenelature of karanas poses an important problem. It is evident by inspection from Table No. i that the immovable karanas are associated with particular half-tithis and they occur only once a month each, e.g., Sakunt occurs on fourteenth night of the lunar dark half. The movable karaņas occur in rotation from the first night of lunar bright half upto fourteenth day of lunar dark half and each of them may occur at different days and different nights. Every tithi has been divided into two karaņas i.e; day karana and night karana.

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132
S.D. Sharma and Sajjan Singh Lishk
Apparently it seems plausible that frst half of a tithi might have been called day karana and the second half night karaṇa if tithi commences in day time. But all the tithis do not begin in day time, so the day karana has no link with day light, but refers to the first half of lunar day (and not the solar or civil day). Similarly the right karaṇa refers to the second half of lunar day.
Now it is worthy of attention that the Aitare ya titbi (moonrise to moonrise) had gone obsolete7 but was meaningful before the advent of Siddhāntic astronomy. In absence of the present definition of tithi and with the concept of Aitareya tithi, the karanas might have been conceived merely as civil lunar day and lunar Dight. Since these go out of consonance with the civil solar day and solar night, it is but natural to think of karanas going from day to night and vice-versa. That is how the karanas are categorized as cara (movable) and sthira (immovable). Since around amāvasyā (new moon day), four karañas (see Table No.1) were reported to be almost in consonance with the civil solar day and solar night. The actual meaning of movable and immovable karaņas with respect to civil solar day and solar night is clear only in the framework of Aitareya tithi. And in the present concept of the Siddhāntic tithi, the karaña elements are not so meaningful.
It may be remarked that Alberünig after having studied Indian Astronomy and the then-current Alkindi's method of computation of karaņas was confused because his method (based on Siddhāntic astronomy) was different from that of Alkandi. He remarked that his method belonged to India while that of Alkindi to Babylon. He wrote a separate book on karanas which is not available these days. It may be noted that Alkindi's method is the same as found in Jaina astronomical traditions and Atharva Vedanga Jyotisa while Alberūni's method is that of Siddhāntas. We conjecture that karanas might have been transported to Arabs twice before Siddhantic period for the first time and secondly, with the definition of Siddhantic tithi. This resolves the confusion of Alberūns and throws light · upon the actual meaning of the karaņas. Work in this direction is
in progress.
In AJ, names of dieties of karaņas are also given. They include Dhanādhipa of Kaustubha karaṇa and Manibhadra of Vaņijya karana. The names of the remaining dieties are those from the Vedas. Names of dieties of karanas are not found in Jaina canonical literature. This part of JP might have been compiled probably earlier than AJ was composed. Besides, in AJ, Kinstughna, of the stationary or immovable karaņas, is substituted by Kaustubha. Tilak opines that this may be a writer's error. It is, however,

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133
Ôn Karamas in Jaina Calendar left for the linguists to see how far this change affects the chronology of AJ.
ACKNOWLEDGEMENT
The authors are grateful to Prof. Peiyavrata Sharma for valuable discussions. Thanks are also due to Rev. Munishree Abhay Sagarji for encouragement and Vardhamana kendra, Ahmedabad, for financial support.
REFERENCES AND NOTES
1. For more details, see Lishk, S. S. and Sharma, S. D. (1977) Sources of Jaina
Astronomy. The Jaina Antiquary, Vol. 29 No. 1-2. pp 19-32. 2. The JP is the sixth upånga (sub-limb) of Jaina canon of sacred literature. For
more details, see ref. No. I. All quotations from the JP refer to Amolak Rishi's edition with Hindi transla
tion (Sikandrabad). 3. Datta, Amar (1940 B. S.) Ganivijjá Painnā. MSS No. 134. Atma Ram Jain
Library, Ambala City. 4. Alberūni's India. English Tr. by Sachau, E. C. (1964), Ch. LXXVIII, p. 194.
S. Chand and Co. Delhi. 5. Dixit, S. B., Bhāratiya Jyotişa Šāstra.
Eng. Tr. by Vaidya, R. V. (1969), p. 98. See also Sharma, C. L. and Dvivedi,
O.N. Atharvediya Jyotişam (Datia). 6. See Dixit, S. B. Op.cit. 7. Sharma, S. D. (1974) History of Calendars with special reference to Indian
Calendar. Proceedings of Summer School on History of Science, INSA, New Delhi. Sachau, E. C. (1964) Alberuni's India, Eng. Tr. Ch. LXXIX. S. Cband & Co.
.

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ON SOME QUATATIONS OF MĀGHA'S VERSES
Ludwik STERNBACH (Paris)
1. Māgha, the author of the mahākāvya Sisupälavadha (sis.), lived probably in the second half of the seventh century. He must be later than Bhāravi, the author of the Kirātārjunīya (Kir.) (who was mantioned with Kālidāsa as a great poet in the Aihole inscription of Pulkesin II dated A.D. 634) for he knew the Kirālārjuniya, which served him as a model, and which - some say - he tried to excel; he must be earlier than Vamana (end of the eighth century), and Rājasekhara (end of the 9th, beginning of 10th century) and Anaodavardhana (middle of the 9th century), for these authors quote some verses from the sisupälvadha.
2. Māgha was a very popular author in India, particularly from the eight to the fifteenth century and was often praised. In particular two punnning verses attributed to Rājasekhara show the high esteem in which Māgha was held; both the verses deal with Magha and Bhāravi.
कृत्स्नप्रबोधकृद्वाणी भा रवेरिव भारवः ।। Alana a hea 879: 469 7 11 (JS 44.58, SH 444) and माघेन विघ्नतोत्साहा न सहन्ते पदक्रमम् ।
Fra rata 497: 4927 741 1! (JS 44.59, SH 342 [latter attributed to Dhanapāla occurs also in the Tilakamañjarī 28])
2.2 Māgha was also often quoted by well-known authors, in works on poetics and rhetorics, as well as in subhäșita-samgraha-s. Some of his verses were included in the Hitopadeśa (H.), the Pañctantra (P.) the Vikramacarita (VC.) and even in the much later Rasamanjarī of Bhānudatta (Ras.).
3. In addition to Vámana and Anındavardhana, Māgha was mantioned by Rājasekhara in his Kavyamīmāṁsā (KāvR.) and in the Jalhana's Suktimuktāvali (JS.) (JS. 45.58-9), by Kșemendra in his Aucityavicāracarca (Auc.), by Dhanapāla and others and verses from the Siś. were quoted in the earliest subhāşita-sangraha-s known upto date, viz. Vidyakara's Subhāşita-ratna-koşa (SKV.) or Kavindravacanasamuccaya (Kav.), Śrīdharadāsa's Sad-ukti-karņāmsta (Skm), JS., Sārngadhara's Paddhati (ŚP.), Vallabhadeva's Subhāṣitāvali (VS.), Sürya's Sūktiratnahāra (SRHt.), Sāyaṇa's Subhāṣitaratna-nidhi (SSSN.) and in later anthologies, such as Lakşmaņabhatta Ankolakara's Padyaracana (Pad.), Harikavi's Subhāşitabarvali (SH.), Vallabhadeva's Vidagdha janavallabhā (Vjv.), Veņidatta's Padyaveņi (PV.),

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On Some Quatations of Magha's Verses
135
Govindajit's Sabhyālankarana (SG.), Gadādhara-bhatta's Rasikajīvana (RJ.), Sundaradeva's Sūktisundara (SSS.); the anonyomous Subhāşitamuktavali (SuM.), Vrajanātha's Padyata rangini (VP.), Srimatkavikulatilaka's Prasangabharaṇam (Pras.) and the anonymous Subhāṣitasārasamuccaya (Suss.), as well as in modern subhāşita-samgraha-s, viz. Samayocitaratnamālikā (Sama.), Subhāşitaratnamālā (SRM.), Subhāşitarranjari (SMa.), Samskştasuktiratnākara (SRRU.), Subhāşitasaptaśati (SSap.), Sūkti-mañjarī (SuMañ.), and Bahudarśana (Bahud.). They were also quoted in prababandha-s, such as the Merutunga's Prabhandhacintāmaņi (PrC.), Ballāla's Bhojaprabhandha (BhPr.), and Purātana prabandha-samgraha (PuPra.), as well as works on poetics and rhetorics, such as Vāmana's Kāvyālamkārasutrāņi (Kāvā.), Bhoja's Sarasvatīkanthābharaṇa (Sar.), Homacandra's Kāvyānuśāsana (KH.), Dhanamjaya's Daśarūpa (Daś.), Viśvapātha Kavirāja's Sahityadarpaņa (Sāh.), Viśveśvara's Alamkārakaustubha (ALK.), Mammata's Kāvyaprakāśa (Kpr.); Govinda's Kāvyapradípa (Kāp.) Sobhākaramitra's Alamkāraratnākara(AIR.), Allarāja's Rasaratnapradīpikā (RA), Simhabhūpāla's Rasārņavasudbākara (SBR), Appaya Diksita's Kuvalayānanda (Kuv.), Rājānaka Mahimabhatta's Vyaktiviveka (VyVi.), Narendraprabhasūri's Alamkāramahodadhi (Amd.), Alamkāratilaka, etc. As many as two-hundred-seven verses were so quoted; they were, generally, attributed specifically to Māgha or to the Sisupalavadha, but some, particularly in the works on poetic and rhetorics, were quoted anonymously.
in
5. The following 207 verses from the Siśupālavadha were quoted subhāşita-samgraha-s and works on poetics and rhetorics.
Šis 1.1-KāvR 9.2 an(onymously) 1.22-Sar. 3.77 (348) an. 1.23-ŚP. 402, Kpr. 10.543 an., KāP.
ad 10.42 an., Sāh ad 10.72 an., Kuv ad 41.95 an., SBAR
192.10-3 1.25-KāVă ad 5.2.10 an. 1.26-SH, 550; 1.29-Sāh. ad 3.245 (0,95) an. 1.38-Amd. 275.777 an.; 1.46-Kavr. 8.9 an.; Sar. 2.382
(305) an. 1.52-ŚP. 3993; 1.53-SBHR 239.11-5 Sāh ad 3.248/98 1.61-SBHR 240.3 a only 1.70-Sar. 3.27 (324); 1.72-Sāh. ad 10,626 an;
2.7 -KāvR. 15.7 an.; SBHR 138-16-8; 210-SRM 2.1.190 an.; Amd.
275.778 an.; 2.13-Sāh. ad 10,709 an.; 2.18-SBHR 138.14-8; 2.21-Sāh, ad 10.746 an.; 2.28-Sar. 1.131 (91) an.; 2.30-Sama. 1. 27 31 an.;=H. 3.99; 2.32–ŚP. 461, JS. 404.20; 2.33-ŚP. 267, SRHt. 176.56, SSSN.
79.47; 2-37-Sama 1 37 15 an.=H. 4.16 2.42-Kuv, ad 27.66 an., 2.44-Pras. 10.6 an., Sar. 161 (115)
an., AIR, 360=H. 3.7, P. (PD)
311.164; 2.45-VS. 2262, ŚP.266, SH. 965 (ii);
190*;

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130
Ludwik Sternbach
2,46-VS. 2264, ŚP. 265, SH. 983;
189*, Sāh. ad 10.706 (312); 2.47-ŚP. 462, SMa. 2.84 an.=VCsr.
11.5, VCbr. 1.15; 2.48-SRHt. 127.7, SSSN. 151.6,
SRRU.991 an., VP. 7.17 an.; 2.49-VS. 2263, SH. 991 (i); 197*,
ŚP. 287, VP. 9.28 an; sis. 2.52-SRHt. 121.18; 2.53-KāvR. 16.2 an., Kuv. 85 ad
27.66 an.; 2.55-SRHt. 82.5, SSSN. 64.5 an; 2.56-SRHt. 103.13, SSSN, 113.13; 2.61-SRHt. 127.1, SSSN. 151.7,
Sar. 2.203 (138) an.; 2.68-Sar. 1.176 (127) an.; 2.73-KāvR. 10.51 an.; 2.79-SRM. 2.2.61 an., SRRU 665
an., SSap. 553 an., Bahud.
142 an.=HJ. 3.126 282-SRHt. 62.21, SSSN. 51.10 an.; 2.85-SRHt. 197.112; 2.86-SRHt. 197.113, SSSN. 182.46; 2.100-Sah. ad 10.709; p. 317 an. 2.104-JS. 52. 8, ŚP. 223; 3.4 -SSS. 38; 3.6 -SSS, 39; 3.8 -Kávr. 8.42 an., Kāvā. ad
4.3.10 an., Sar. 175 (50); 4.23 (413) an. KH. 347.529 an.; AIR. 391 an., AKK. 12.145
an.; Amd, 142.509; 619 an.; 3.12-Sar. 1.52 (38) an.; 3.13-Sar. 1.53 (38) an,; 3.16-ŚP. 352), SuSS. 623; 3.43-JS. 278.7, Pad. 72.27; Suss.
265; 3.51-Sar. 3.113 (366) an.; 3.53-Dhv. ad 2.50 (210) an., 3.67-SBAR 169,4-3; 3.70-$ah. ad 10.262 (294);
3.72-Amd. 80.172 an.; Das ad 4.25
(206) an., RA. 4.46 an.; 3.80-Amd. 20.21 an.; . 3.82-Pingalacchandahsutra ad 8.19
an., 4.9 -Sar. 2.92 (198) an.; 4.10-Sar. 2.57 (176) an.; 4.14-Sar. 2.176 (234) an., AR.
214. 2-3 an., Kpr. ad 10.137 (563) an., KĀP. ad 10.51 (387)
an., Kuv. ad 76.142 (161) an., 4.18-Amd. 217.574 an.; 4.19-VyVi. 401.30- an.; 4.20-VS. 2163, ŚP. 3727, KH.
370.58 an., Kpr. 10.436 aa., ..
Kāp. 336.4-5 an.. 4.22-ŚP. 4022; 4.23-Sar. 2.192 (240) an., 4.26-AIR. 527 an.; 4.29-Kuv. ad 26.65 (80) ap.;. 4.36-Sar. 2.111 (204) an.; 4.55-Sar. 1.114 (81) an., 4.57-Sar. 2.145 (218) an.; 4.59-Kuv. ad 2.6 (81) ap.; Alk.
250.1-2 an.; 4.60-Sar. 2.117 an., Amd. 218.580 54 -JS. 360.3; 5.7 -SBHR 281.14-8 5.15-Sar. 1.101 (74) an.; 5.26-Dhv. ad 2.50 (208) an.; 5.37-Kuv. ad 61.123 (143) an.; 5.48-JS. 359.7; 5.50-JS. 358.6, Sar. 5.121 an., Amd.
20.23 an.; 5.59-SBR 169.16-9; 6.2 -Sāh. ad 10.640 (261) an.; 6.3 -Sar. 2.103 (201) an; 6.4 -Sar. 2.101 (201) an.; 6.8 -ŚP. 3796; 6.14-Kpr. ad 10.169 (567) ab.;
Kāp. ad 10.53 (389) an.;
an.

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On Some Quatations of Magha's Verses
137
6.20-ŚP. 547, Sar, 2.139.(217) an.;
SBR. 105. 2-4; 6.38-SBHR. 165. 4-6; 6.49-JS. 230.31; 6.65-JS. 236.2; 6.67-Pingalacchandahsutra ad 6.42
an.; 7.18-Sar. 5.160 (619) an.; Sāh. ad
3.144 (56) an.; 7.50-ŚP. 3805; 2.51-SBER, 198.14-9; 7.52-JS. 296.6, ŚP. 3570, SuSS 647; 7.53-Sāh. ad 3.123 (49-50) an.; 7.54-Sah. ad 3.123 (50) an.; 7.55-JS. 241.18, VS. 1862; SBAR
1270.2-3; 7-56-Sāh. ad 3.123 (50) an.; 7.57-VS. 1864; Säh. 3.219 (81) an.; 7.61-JS. 241.17, VS. 1863; 7.66-SBR. 155.2-6; 7.68-SBR. 278.8-11; 7.74-SBHR. 137.18-22; 8.18-VS. 1881, ŚP. 3844, SuSS. 77; 8.23-VS. 1883; 8.24-Sāh. ad 3.152 (58) an.; 8.29-Sāh. ad 10.680 (284) an; Kuv.
ad 108 (187) an.; 8.36-VS. 1882; 8.64-Kuv. ad 10.25 (24) an.; 8.70-Sāb. ad 3.138 (54) an.; 8.71-Pingalacchandahsutra ad 8.14
an.; 9.6 -JS. 250.18, VS. 1922; 3121,
ŚP. 450, SRHt. 55:49, SSSN. 44.34. SH. 873, SG.
345, Säh. ad 10.643 (263) an; 9.10-JS, 248.3, ŚP. 3585, VS. 192,
Suss. 133, Şāh. ad 7.378 (235)
an.; 9.12-VS. 1925;
Sambodhi Vol. 8(18)
9.13-VS. 1924; 9.23-VS. 1926; 9.29-VS. 1972; 9.30-VS. 1973: 9.31-VS. 1974; 9.33-VS. 1975; 9.34-VS. 1976; 9.56-Sah. ad 3.115 (46-7) an, 9.61-ŚP. 3440, SuSS, 523; 9.63-Kuv. ad 58.119 (135) an.; 9.64-Sar. 5.157 (619) an.; 9.77-KH. 414.698 an.; 10.3 -VS. 2008, Sar. 3.145 (380)
an.; Kuv. ad 108 (87) an.; AIS. 148.1-4 an., AA. ad
5.57 an.; 10.5 -VS. 2009=Kir. 6.70; 10.6 -JS. 266.1 (ii) 10.13-JS. 266.1, ŚP. 3652, SG. 426,
Suss. 690, SBR. 156.18-20, 10.14-VS. 2011; 10.16-Sar. 4.111 (489) an.; 10.17-Sar. 3.146 (380) ap.; 10.28-VS. 2010; 10.37-Sar, 4.138 (487) an.; 10.47-JS. 278.11; 10.52-Sar. 5.158 (619) ap.; 10.53–Sah. ad 3.142 (55) an.; 10.54-Sar. 5.126 (633) an.; 10.62-Skm. 1123 (2.130.3), VS. 2094; 10.63-Sar. 5.240 (639) an.; 10.64-SuM. 17.11 an.; Sar. 1.130
(91) an.; Amd. 169.442 an.; 10.69-Sāh. ad 3.140 (55) an.; 10.71-SuM. 17.8 an.; 10.74-JS. 280.4, VS. 2124, SuM.
17.7 an.; 10,76-KH. 415.702 an.: 10.77-KH. 235.23-236.1, SuM. 17,19
an.; 10.90-Sar, 1.126 (89) an.;

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Ludwik Sternbach 11.8 -VS. 2174;
13.16 SBR 192.5; 11.9 -VS. 2175, RJ. 1158, Pad. 13.38-Sāh. ad 4.259 (106-7); 62.16;
14.15-Sar. 3.187 (397) an.; 11.11-VS. 2176;
14.41-SBR 193.8-11; 11.12-VS. 2177;
14.65-Vjv. 6.2; 11.13-JS. 387.7, Das. ad 4.24 (205) 14.66-Sar. 1.89 (64) an.;
an.. Sāh. ad 3.178 (67) an., 14.75-ŚP. 4020, VyVi. 330.29-30 RA. 4.49 ap.;
ap.; 11.15-VS. 2178;
14.76-AR 165 an.; Kpr ad 10.19 11.18-VS. 2173, ŚP. 3723;
(545; P.726) an.; Kāp. ad 10.43 11.19-JS. 292.2, ŚP. 3729, VS. 2179,
(379); SG. 520;
15.1 -Sāh. ad 3.196 (72) an.; 11.20-ŚP. 3725, SG. 496;
15.30-SBHR 283.18-9: 11.22-VS. 2180;
15.47-SBR. 196.5-7 ani 11.24-VS. 2170;
15.96-K pr. ad 7.53-4 (249;312-3) 11.26-VS. 2181
an.; Kāp. ad 7 (229) an.; 11.29-SkV, 626/Kav. 339;
16.2 -Sar. 1.136 (96) an.; 11.33-VS. 2182; SG, 208; Daś. 136 16.12-SRRU, 682;
an.; Sāh. ad 3.103 (43) an.; "16.25-SBR. 29-21; 11.34-SkV. 627/Kav. 340, VS, 2171, 16.26-ŚP. 216, RJ. 1424, VP. 1.24
Daś. ad 2.23; 4.55 an., KH. 713, Sāh. 82 an.; Alamkāra- 16.28=ŚP. 347 tilaka 64=Ras, 3.5;
16.29-ŚP. 348, SRHt. 44.59, SSSN. 11.37-JS. 296.7;
36.6 an.; 11.38-VS. 2183;
16.43-SSap. 538 an.; 11.39-VS. 2172, ŚP. 3742, Suss. 16.52-Sar. 1.192 (134) an. and 4.16 768;
(409) an,;. 11.41-VS. 2184;
17.2 -Sāh. ad 7.601 (244) an.; 11.44-VS.2185;
18.58-JS. 324.42; 11.47-VS. 2187, SuMañ. 169. an.; 18.60-JS. 324.43; 11,48-VS. 2186;
19.2 -Sāh. ad 4. 258 (104) an.; 11.64-VS. 2188, ŜP. 3724, BhPr. 19.3 -Sar. 2.259 (265) an.;
229, PrС. 79, PuPra. 47.426, 19.29-Sar. 2.320 (283) an,; KāvR. 11.30, an., KH. 19.57 19.33-Sar. 2.301 (277) an.; an., AIS.242.19-22 an.; KāvR. 19.34-Sar. 2.302 (278) an.; 11.30 (60) an., Sar. 3.78 an., 19.36-Sar. 2.133 (214) an.; Amd. 313.902 an.
19.44-Sar. 2.299 (277) an.; 11.65-VS. 2189;
19.66-Sar 2.260 (261) an.; 11.66-VS. 2190;
19.120-Sar. 2.296 (276) an.; 13.7-29.6-9, 170-7.10
20.79-Pingalacchandahsūtra ad 8.18. 6. In addition to these two-hundred-seven verses, some subhäşitasamgraha-s and prabandha-s quote fourteen verses which they specifically
an.;

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139
attributed to Māgha and which are not found in the siś. . Some of these verses are probably from an unknown to us text of the Siś. and may be considered as “new” Māgha's verses, but some are Māgba's apocrypha i.e. unauthentic Māgha's verses wrongly attributed to the author.
7. In the attached annex, the fourteen verses attributed to Māgha and which could not be traced in the extant text of the Siś. are quoted alphabetically with the exception of the last two verses (Nos. 13 and 14) which are spurious Māgha's verses.
8. As mentioned before, Māgba knew Bhāravi's Kirātārjuniya and used it as his model for his sis. In the fifteenth century the two works. were very popular and many did not know exactly whether some current subhāşita-s were written by Māgha or by Bhāravi. Vallabhadeva, the compiler of the Subhāṣitavalī, though he was not a careless author, as many other compilers were,f quoted a group of five verses (Nos. 2009 to 2013) which he attributed to Māgha. Of these five verses, two were, however, from the Kiratarjuniya (Nos. 2009 and 2012 = Annex Nos. 14 and 13 respectively), while three others (Nos. 2010, 2011 and 2013) were from the śiś. (10.28; 10.14 and 10.5 respectively). In these two cases we are certain that the verses attributed to Māgha are spurious Māgha's verses.
9.1 Doubtful “new” Māgha's verses were those included in the prabandha-s viz. the Prabandhacintāmaņi of Merutunga and the Bhojaprabandha of Ballāla) which do not appear in Siś .. Neither Merutunga's nor Ballala's attributions can be considered as worthy credence; their tales and anecdotes, often very attractive, are devoid of any historical value and the poets and other personages quoted there are often ficticious persons. However, the stories were current in India, particularly, in the fourteenth to the sixteenth as well as seventeenth centuries (Ballala, who lived in the sixteenth century, repeated often the stories quoted by Merutunga, who lived in the beginning of the fourteenth century) and verses attributed in these prabandha-s to some authors were currently considered as having been composed by the authors to whom they were attributed.
9.2 Verses Nos. 2, 5 and 10 of the Annex are verses attributed both in BhPr. and Prc. to Māgha; in both these prabandha-s they are qåoted together (BhPr. 281, 282 and 283=P.C. 80, 81 and 84) and were inserted in the same anecdote. However the first two verses are, in addition, quoted in ŚP. where they are also attributed to Māgha Though Śārngdbara was later than Merutunga (he lived in the middle of the fourteenth century) and might have considered, in conformity with tradition, the three verses as having been composed by Māgha, it is possible that the verses were authentic Māgha's verses, the more so as verse No. 2 was also quoted as

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Magha's verse in SH: On the other hand, verse No. 5 is only in one place of BhPr. (BbPr. 282) attributed to Māgha, while in another place (BhPr. 103) it is attributed to Baņa and in VS. (504) to Bhatta Pradyumna, while verse No. 10, which follows in BhPr. versos Nos. 2 and 5 is not quoted, in ŚP. .
10.1 It may be assumed, however, that the other nine verses quoted in the Annex (i.e. Nos. 1, 2, 4, 6, 7, 8, 9, 11 and 12) are authentic Māgha's verses (which are from an unknown to us text of the sis.). They can be considered as additional "new" Māgha's verses from a lost text of the siś. And so,
10.2.1. Verses Nos. 1, 2 and 12 of the Annex, quoted as Māgha's verses in JS (287.9), VS. (1046) and Skm. (131) respectively, being composed in malini-metre were, probably, originally included in the eleventh sarga of the Siś.;
10.2.2. Verse No. 6 of the Annex, quoted as Māgba's verse in SRHt. €197,111), and composed in sloka-metre, was, probably, originally included is sarga 2 of the Siś., the more so as the following two verses in SRHt. (197,112-3) could be identified as śiś. verses 2.85 and 2.86 and verse No. 6 fits sarga 2 well;
10.2.3. Vorse No. 7 of the Annex, qnoted as Māgha's vsrse in PV., was; probably, originally from the third or the beginning of the fourth sarga of the Siś., for it is composed in upājati-metre (indravajrā and upendravajra);
10.2.4. Verse Nos 8 of the Annex, quoted as Māgha's verse in VS. (1861), was, probably, originally from the second half of the fourth sarga or the fifth sarga of the siś., for it is composed in vasantatilaka-metre;
10.2.5. Verso No. 9 of the Annex, quoted as Māgha's verse by Kșemendra in his Auc., was, probably, from the first sarga of the Śis., for it was composed in vamsastha-metre;
10.2.6. Finally, verses Nos. 4 and 11 of the Annex, quoted ic gether as Magha's verses in VS. (3072-3073), were probably originally also iś. verset which could have been included at the end of any sarga-s of th: śiš.
10.3. The placing of "new" Siś. verses in the respective sarga s seems not to present any difficulties, for sarga-s of Siś., similarly as su ga-s of the Kirātārjuniya are, generally, composed in distinct meters and only the last vorses in the sarga-s are composed in longer, seventeen and nineteen syllables metres.

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On Some Quatations of Magha's Verses
11. The attached Annex quote the fourteen verses attributed to Māgha in subhāsita-samgraha-s, prandha-s and works on poetics and rhetorics- which could not be traced in the. Siś. Most of them are, probably, "lost" Māgha's verses.
ANNEX 1. अधिरजनिमुखे यः सान्द्रलाक्षानुरागैर्
व्यतिकरित इवोच्चैः पाटलत्वं दधानः । उपसि स खलु दीयः पाननिषूतरामः स्फुरदधर इवायं धूसरत्वं विभर्ति ॥ ( Malini metre ) JS 287.9 (a Magha), SMS 111. अर्था न सन्ति न च मुञ्चति मां दुराशा त्यागे रतिं वहति दुर्ललितं मनो मे । याचा च लाघवकरी स्ववधे च पापं प्राणाः स्वयं व्रजत कि परिदेवनेन || (Vasantatilaka metre) . BhPr 281 (a. Māgha ) PrC 80 ( a. Māgha ), ŚP 407 (a. Māgha ) SH 972; 166* (a. Maghakavi), SSB 334.57 (a. Māghakavi), Vs 3180 an., SuM 7.1 an. cf. SR 67.50 an., SRK 56 (a. SP) SSg. 174an., SMS 2966. Cf. PrC 81. (a) अर्थानि or अथानि SH. (b) त्यागान्न (or दानन्द or दानाद्धि) सङ्कचति (or सञ्चलति ) (for त्यागे....वहति) PrC, . SP, SSB, दानान्न संकुचति (or सञ्चति (for an वहति) PrC. the 1 pss च दानन्न सकुचति दु. Vs, SR, SuM; मतान संकुचित (for त्यागे....वहति ) SRK; दुलेलित: करो मे ( but Bin PrC as above), दुललितं करोमि SuM (var ); दुर्ललिते SSg; करो मे SuM. (c) यञ्चातिल° SuM ( but A in SuM as above); हि (for च) SRK: स्वयमेव (for स्व' च) SuM (var). (d) व्रजतु SRK: परिदेवितेन PrC; पविलम्बितेन SP; ही: विलम्बनेन' Vs, SR; प्रविलम्बितेन SSB, SRK; परिदेवितेन SSg, न (or नु) विलम्बितेन (for परि.) अलमलमनुगम्य प्रस्थित प्राणनाथं प्रथमविरहशोके न प्रतीकार एषः । सपदि रमणयात्रा श्रेय इत्यारटन्या चरणपतनपूर्व सा निरुद्धव काझ्या ॥ ( Malini metre)
vs 1046 (a. Magha). (ef. Kav p. 70), SMS 3141. 4 व भ्रातश्चलितोऽति यामि कटकं कि तत्र सेवाशया
कः सेव्यो नृपतिः कथं निजगुणे: के ते गुणा ये सताम् ।
3.

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5.
कितैरद्य कुतोपरे ब्रज वन किंवा त्वया न श्रुतं पज्यन्ते शठमत्सरिप्रभृतयः कर्णेजपाः सेवकाः॥ (Sardalavikrndita metre). vs 3072 (a. (?) Magha), (V. Kav p. 70 and vi). दारिद्यानलसंतापः शान्तः संतोषवारिणा । याचकाशाविघातान्तर्दाहः केनोपशाम्यति ॥ (Sloka) ŚP 406 (a. Māghakavi), BhPr 282 (a. Māgha), PrC 81 (a. Māgha), BhPr 103(a. Bana), VS 504 (a. Bhatta Pradyumna) (cd) दीनाशाभाङ्गजन्मा तु/केनायमुपशाम्यतु PrC.
(d) को नाम पश्यतु (for केनो ) vs; केनोपशाम्यते BhPr 103 6. न कुलं वृत्तहीनस्य प्रमाणमिति मे मतिः ।
अन्त्येष्वपि च जातानां वृत्तमेव विशिष्यते || (Sloka)
SRHt 197.111 (a. Magha) 7. नक्तन्दिवोपात्तघटाम्बुसेकैः
संवर्धितः केसरपादपोऽयम् । मामेव सन्तापयति श्रितो हे कृतज्ञतां रक्षति कः पलाशो ॥ (Upajati metre; Indravajra and Upendravajrā) PV 749 (a. Māgha) (b) संवर्धित PV (MS) नारीनितम्बफलके प्रतिबध्यमाना हंसीव हेमरशना मधुरं ररास । तन्मोचनार्थमिव नूपुरराजहंसचक्रन्दुरातमुखरं चरणावलमाः ॥ (Vasantatilaka metre) . VS 1561 (a. Magha) बुभुक्षितैर्व्याकरणं न भुज्यते पिपासितैः काव्यरसो न पीयते । न विद्यया केनचिदुद्धत कुलं हिरण्यमेवाजय निष्फलाः कलाः ॥ (Vamsasthā metre)
Auc ad 30 (No. 87) (a. Magha) 10. व्रजत व्रजत प्राणा अर्थिभिर्व्यर्थतां गतः ।
पश्चादपि च गन्तव्यं व सोऽर्थः पुनरीदृशः ।। (sloka) BhPr 283 (a. Māgha), PrС 84 (a. Māgha) (b) अर्थिनि व्यर्थतां गते Prc (c) हि (for च ) Prc (d) सार्थः (for सोऽर्थः) Prc

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143
11. शीलं शैलतटात्पतत्वभिजनो निर्दह्यतां वह्निना
मा श्रीषं जगति श्रुतस्य विफलक्लेशस्य नामाप्यहम् । शौर्य वैरिणि वज्रमाशु निपतत्वाँस्तु मे सर्वदा येनकेन विना गुणास्तृणबुसप्रायाः समस्ता अमी॥ (Sardalavikridita metre)
VS 3073 (a. Māgha) 12. स जयति गिरिकन्यामिश्रिताश्चर्यपूर्ति स्
त्रिपुरयुवतिलीलाविभ्रमभ्रंशहेतुः । उपचयवति यस्य प्रोन्नतकस्तनत्वादुपरि भुजगहारः स्थानवैषम्यमेति ॥ (Malim metre) Skm (Skm(B) 131, Skm (POS) 1.27.1) (a. Magha)
13. प्राप्यते गुणवतापि गुणानां
व्यकमाश्रयवशेन विशेषः । तत्तथा हि दयितानन्दत्त व्यानशे मधु रसातिशयेन ॥ (Ratthoddhata metre)
VS 2012 (a. Māgha) =Kiratārjuniya 9.58. 14. मा गमन्मदविमूढधियो नः
प्रोज्य रन्तुमिति शङ्कितनाथाः । योषितो न मदिरां मृशमीषुः प्रेम पश्यति भयान्यपदेऽपि ॥ (Rathoddhata metre) VS 2009 (a. Māgha); Kirātārjuniya 9.70. (c) मदिरा Kir.

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HARIBHADRA, JAINISM AND YOGA
Shantilal M. Desai
A young erudite Pandit was passing by a Jain Mandir in Citrakut. Suddenly, he heard an uproar that a mad elephant was fast approaching. There was no way to run away except to enter the Jain Mandir nearby. He at once remembered the well-known proverb that no Hindu should enter a Jain temple even if beaten by a wild elephant! The Pandit smited for a while and at once entered the Jain temple and saved himself. On entering the temple he saw idols of Jain Tirthankars and he cut jokes and made ironical remarks about them. Probably he could not reconcile the worship of Tirthankars with the Jain concept of Godlessness. What he could not grasp then, he was to understand soon by an irony of fate. Next day when he was passing by the same Jain "temple at night he heard an old Yākini reciting a Gathā. The tone and melody of the recital was so clear that the Pandit at once stopped outside the temple or upā. śraya and heard the Gathā to the end. He could not grasp the full meaning of the prayer. He at once entered the temple and going before the old Yakini fell before her feet and requested her to explain the meaning of the Gatha she had just recited.
"Who are you, my son,” inquired the Yakini. "I am a priest of the King Jitāri. I have vowed that I should become the pupil of him or her whose sayings I do not understand. I do not understand fully the Gatha you just recited. To fulfil my vow kindly accept me as your disciple."
The Yakini was surprised to see a royal priest requesting her to become his Guru. She was a wise and experiencd aspirant in spiritual life. She responded very amicably and addressed the Pandit thus : "I can accept you as my son but I cannot make you my disciple."
And thus Pandit Haribhadra made Yākini Mahattarā his religious mnother in the last phase of the eighth century, more than a thousand years ago. Thus his adventure in conciousness began and his spiritual romance started.
Yakini Mahattarā soon took him to Jinbbattasuri, a well-known Jain Guru then. The Jain Guru made it quite clear to the Pandit that he could accept him as his disciple only if he embraced Jainism. The Pandit who laughed at the Jain idols a few days back, readily turned himself into a

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Jain and soon became the chief disciple of his Jain Guru by dint of his erudition.
Though Haribhadra's life-story is very scantily recorded, this dramatic incidence tells profusely about the core of the great Pandit. Though his parentage is not much known and his early life is under a mist, his real personality is well revealed in this sudden and thoughtful change in his life. The fact that he was a royal priest makes out the fact that he was a very learned Pandit of his times and could reach upto a covetable position of a royal priest. His ironical approach to the seeming inconsistency in Jain idol-worship expresses pride of his high learning. But his inborn humanity is well revealed in his vow of becoming a pupil of the man whose sayings he could not well grasp. It also expresses his thirst for knowledge and aspiration to rise higher in the field of erudition. His joining Jainism without a murmer and learning Jain scriptures draws out his innate catholicity of mind. Haribhadra was so proficient in all scriptural knowledge, that in no time he becomes an Acārya himself. He had his own disciples and through teaching them he wrote a number of books on philosophy, religion, ethics and other allied subjects. He soon saw the similarity of the core of all philosophies and all religions. His integral approach to all knowledge and even to life itself, naturally grew out of his life and experiences. Integrating vision was already there along with his synthesising mind but it became more and more clear as he advanced in age. Though Pandit Haribhadra had become a real Acārya Haribhadra he had to undergo one more shock in his life. His changeover to Jainism was a self-willed sudden change and it was a matter of great joy to him though it must have shocked the Hindus of his times and especially the Brahmin caste. But the very tragic event of the assasination of his two dear pupils by some Buddhists proved to be a great shock to him. As he was a devoted son to Yakini Mahattarā and a faithful disciple to his Jain Guru, equally he was a loving master to his pupils. On hearing the killings of his dear pupils, he decided to fast unto death. On very hard and persistent persuation from his near ones and colleagues, he gave up the idea and decided to spend the rest of his life in writing books on philosophy, religion and especially on Yoga considering such of his creations a substitution of his departed pupils. This shocking event and equally sublimating decision turned Ācārya Haribhadra into Yogi Haribhadrācārya. Pandit Sukhlalji has rightly called him Ācārya Haribhadra and he gave him a fitting epithet of a Samadarśı. I would like to call him Yogi Haribhadrācāarya. Yogitva includes samadarsitva and is much more than that. Haribhadra's Yogitva is very well revealed in the event
Samboahi Vol. 8(19)

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of sublimating his deep feelings for his pupils. His constant aspiration for knowledge, his deep love of learning and teaching, bis insight for truth into practice at once, his catholocity of mind and his integral approach to life and knowledge seem to reach its zenith in the sublimation of his deep emotional feelings for his pupils and in his decision to devote the rest of his life in creative intellectual activities in the form of writing books. The narrowness of Buddhists could kill his pupils but it at the same time kindled spiritual fire in the heart of Haribhadrācārya. The narrowness of sects all around inspired Haribhadra to soar on to great heights and find out a way to cure the deep rooted disease of secterianism. He found the cure in his integral vision and synthesizing approach to all knowledge and to all life. Naturally this vision of integration led him to Yoga. He studied Yoga works in Hinduism, Jainism and Buddhism. This study confirmed his integral approach and enlarged his synthesising mind. It gave hiin such a clear vision for integration that he tried to integrate different Yoga Systems. Yoga means many things to many people but all Yoga is for integration of mind and personality and this is a universally accepted fact. But the mind of the commonality sees and creates differences where there are none and adopts secterian approach even in the field of Yoga which is basically an integrating force. So the task for Haribhadrācārya was not easy but he by his adamant will, fearless action and prolific creativity successfully attempted to synthsize all Yoga in his own style. This could bring forth four of his works on Yoga. His works on Yoga made it quite clear that he was essentially a Yogi. His very life, his conduct and his creation reveal amply his Yogic integrality and equanimity along with continuous sublimation of the forces of his psyche.
Integrated Personality
The two dramatic and transforming great incidents in Haribhadra's life well express the fast process of integration of his personality. This process of integration was at the zenith in the creation of his Yoga works.
It is worthwhile here to have a clear concept of the two terms (1) integration and (2) personality as they are to be repeated many a time in these lectures. Moreover these terms have varied meanings and are sometimes differently interpreted by different people in various contexts.
The term integration in Psychology generally means “The process by which organic psychological or social material is combined and organized into a complex whole at a higher level."1 Integration is not mere combination of the component elements but it is a live process and organizes

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the parts into a whole which is more than the sum of all the parts. The synthesis is another word for integration and it too means creation of a new entity out of its components. This is to say that integration or synthesis covers four broad concepts and they are (1) comprehensiveness (2) Unity (3) Harmony and (4) Uniqueness. The resultunt organized entity. in the process of integration is a compound of its components on a higher level. This is specially true in psychological integration. Such a organized higher level entity is naturally comprehensive and must reveal a far wider scope of inclusiveness. It expresses unity too. It must have the quality of harmony and must be unique as well. These are the unfailing signs of integration.
As applied to Haribhadra's life, all these qualities and signs of integration are well revealed in his life. In his radically changing life and tragic incident; it can be well seen that there was comprehensiveness in all spheres of his life. There was unity of purpose, unity of means and unity. of ideas and practice. Harmony is well apparant in his life, thoughts as well as his works. Uniqueness of his integrated personality needs no elaboration as the genius of Haribhadra is unparalled not only in the field of knowledge but in the historical perspective as a whole in Yogic evolutionary revolutionaries. His was a life-actualization and self-realization. His unquenchable thirst for knowledge and his intensive aspiration for salvation or deliverance from births and deaths were two prime inner forces which were responsible for his quick self-actualization. Self actualization too is a modern term specially coined by Maslow of America. It depicts the actual process of integration of all psychic forces and eventually the synthesis of mental faculties and functions. Haribhadra's self-actualization is seen reflected in his philosophical works and especially his Yoga-works as these works completely reflect his integrated psyche.
The concept of personality is naturally related to psychic components of man's being and becoming and his mental faculties and functions. "It would appear in the main to comprise of natural and acquired impulses and habits, interests and complexes, the sentiments and ideals, the opinions and beliefs as manifested in his relations with his social milieu."2 These components are the raw elements for personality formation. The more integrated the formation, the more integrated is the personality. Personality needs integration for growth and evolution. Integration is the basic need, of the personality growth. When there is a comprehensive and dynamic growth and expanse in the personality-formation, the process of integration is rapid. Such a growth is deemed to be satisfactory and this signifies that personality is inevitably and intensly related to the synthesis of psychic components of a growing man. Haribhadra's life

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is a pre-eminent illustration of rapid personality-growth due
inner and outer integrated approach to life. The germ of rapid personalitygrowth seems to lie in his keen desire to acquire new knowledge and his vow to accept him as his Guru, who taught him new things. There ring of honest search of discovery of new knowledge in his seeming proud it provides the primal force for rapid and integral personality growth.
His Life and Times
Very scanty recorded facts are available about Haribhadra's life. It is generally agreed that his life-span was from 757 to 827 A.D. as established by Muni Jinavijayji. His mother's name was Gangabai and his father was Sankarabhaṭṭa. He was a Brahmin by caste, was a native of Chitod or a place nearby. He was fond of learning and became a priest to the king of Chitod. There the incident of the sudden change of faith occurred as he could not understand 'Cakkiduga gatha recited by the Yakini. The meaning of the Gatha was explained to him by Jinadattasüriji. After becoming a Jain he seems to have passed his life in Rajputana and Gujarat. The changeover was not merely a change of faith but was as it were, a new birth to him. It was a spiritual rebirth and that gave a new direction to his life and thought. He was transformed totally but he retained all that was best in him and his previous thoughts and beliefs. The new impact of Jainism made him more prone to devote all his time to philosophic and religious pursuits.
The political, social and religious background of his times
at all conducive to wider outlook or integration. But as it happens often in history it is at such times alone that forces of integration come out. about this time that the great Sankarācārya walked over the length and breadth of India with his universal message of unity and integ ration. He established his principles of unity and integration background and Upanisadic basis. But the basic unity and integration of principal religions of India and almost all philosophies in India was yet to be established and preached. It was Haribhadra who was the pioneer to do such an unique task. It was he who at the time first tried to have an integrated view of all prime religions and who successfully synthesized the basic principles and view-points of the main Indian philosophies. Haribhadra may not have been as well known as the great Sankara, but he has rendered unique service to Indian Yogic and philosophical thought. He could do such a universal task only because he like Sankara had an integrated personality and had digested the basic principles of all religions and had seen the universal truth underlying them all. He had an universal

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outlook as he must have realized that immortality lies in universality and death in narrowness. (Yo vai bhūmā tadamstam yadalpas tanmart yam). His mental and spiritual vision of the universal truth underlying all religions and philosophies made him see at once the narrowness of secterianism. He could not tolerate any narrowness and to get rid of it, he worked all his life. He preached universal outlook, he wrote for integration and he worked for the same all his life. That was his mission and he completed it by all the forces at his command.
Impress of Jainism
Apart from the dramatic incidence and changover to Jainism, there are sound causes which must have attracted Haribhadra to Jainism. Even if he had studied Jainism in details only after becoming a Jain he seemed to have found a congenial atmosphere in Jainism even before. He must have found certain basic concepts in Jainism very attractive as they must have been to him after his heart's liking The formost among them might have been the Jain theory of Syādvāda. This theory is one of the grandest and perhaps the greatest contribution of Jainism to philosophical thoughts and theories all around the world. Shri Kapadia succintly explains it thus, “The word Anekāntavāda can be split up into four parts 'an', 'eka', Santa', and 'vada'. These respectively mean 'not', 'one', 'a side' or 'an end' and a statement or exposition. Thus Anekāntavāda stands for a many-sided exposition."4 Syadvāda is known as Anekāntavāda too and similar other names too. But these two terms are more explanatory of this theory of Jainisin. It expounds the theory of relativity in philosopbical thoughts and emphasises the relative truthfulness of all philosophical theories even though each theory may propound the ultimate truth from its own view-point. In short, it narrates philosophical relativity and teaches tolerance, patience and understanding all theories and thoughts. This is the fundamental necessity for development of all thought and so Syādvāda opens up a wide scope for philosophical theorization. "The sphere of Anekāntavāda is unlimited. For, not only epistemological discussion but even metaphysical question and an ethical one too, come within its domain." Haribhadra's yearning for knowledge and truth must have found a fountainhead of inspiration in this great theory of Jainism and should have found solace in it in the face of rampant secteriapism of his times. The beauty of Haribhadra's character lies in the fact that even though much benefitted by Jainism he refused to be tied down to Jainism alone and accept all that was there in Jainism. He was the true and sincere searcher after truth and unreservedly accepted truth from whatever source he found it and rejected unhesitatingly all that he deemed to be fallacious. He made no exception in this and spared not even Jainism, the religion

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of his willing acceptance. “He is wellknown for his erudition and impartial attitude, both in Jain and non-Jain circles." His impartiality, his catholicity, his aptitude for integration seems to have got a great impetus by the theory of Syādvāda and the great and profound impress of Jaintsm can well be seen in his capacity for synthesis, his religious tolerence and broad philosophical insight.
Though almost all Indian religions and philophical systems have expounded the theory of karma and the concept of salvation (mokşa) in one way or the other, they are much more emphsized and explained in Jainism. Haribhadra might have found more insight in these theories after studying Jainism in details and his heart might have found satisfaction therefrom. These seems to be likely as he keeps the pseudonym after this very ideal of salvation. Both these concepts are interrelated because there can be do salvation without detached karma. Salvation is the culmination of right karma and detached conduct in all spheres of life for all sorts of people. Here too Jain impress can well be read and that can be seen all-throughout his works.
Last and not the least, an impress can be seen in his free thinking, austre behaviour and his sole devotion to preaching and writing. It was a common practice among Jain sūris to devote their lives in such pursuits as their sole life-work, Haribhadra might have found a happy release in such a life-work. That made him free to devote all his time and energy to the single goal of his own deliverance and to help the aspirants in the same goal. This impress of Jainism on Haribhadra is total spontaneous and clear to the mark.
His Works
Like any other genius, Haribhadra can well be known by his works. It is worthwhile here to have a glance at his works. His works mainly consist of (I) religious stories (II) philosophical treatises and discourses (III) exhortations on right conduct and behaviour and (IV) his works on Yoga. According to Sri Kapadia 41 works are definitely ascribed to Haribhadra. These include his best works like Šāstravartāsamuccaya, Şaddarśanasamuccaya, Anekāntajayapatākā, Yogabindu, Yogadrati
...uccaya and others. According to Punyavijayaji six other works lae Yogaśataka and others are also of Haribhadra's creation. But 25 other works like Samgrahaņivștti and others are of doubtful origin.7 His works are both in Sanskrit and Prakrit, in poetry as well as in prose. He has his own facile style of writing in easy and flowing language. He is clear in his exposition and is rarely abstruse. He was the first to write expositions on Jaina canons in Sanskrit. He was a pioneer too in

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writing treatise on six systems of philosophy. Similarly it was Haribhadra who was the first initiator of comparative synthetic exoposition of philophy, yoga and right conduct.8 He seems to be a master of pen and speech and that can be seen from his varied works. Four features of this outstanding personality are: (1) as a perceptor and kathäkära (2) as a thinker philosopher (3) as an renovator of right religious behaviour and (4) as a integrator of yoga systems and a creator of yogic psychosynthesis. To know this genius in more details from his works and that is the only we have, it is worthwhile to have a general review of all these features in its seqence.
151
Kathakāra Haribhadra
It was a common tradition not only in Jainism but among orthodox Hindus and Buddhist to write and tell meaningful stories for the common people. Exhortation interlinked with effective stories leave great impress on the audience and this truth was well realized by ancient writers. The predecessors of Haribhadra used the same method and Haribhadra treaded the same path.
This aspect of a Kathakara of Haribhadra's life made it possible for him to come into contact with society and still to live aloof from it.
The Philosopher
Haribhadra has made a high mark as a balanced philosopher. Pandit Sukhlalji has rightly described him as 'Samadarst Haribhadra.' He has risen far above secterianism as a philosopher. He was not merely a philosopher who wrote on Jain scriptures alone but who wrote balanced treatises on ancient scriptures of all the main traditions with equanimity. He acted what he thought and in this sense he was a true Acarya.
His graded growth as a philosopher can well be deducted from his works on philosophy. His fisrt attempt at philosophical writings was to write commentaries on Jain Agamas like Avaśyaka etc. in the same olden vein. He wrote these traditional treatises in Sanskrit and that was the only novelty about these works. But when he began to write on philosophical topics independently after deep thought, his unique power of philosophising began to shine forth. Such of his philosophic writings can be divided into three categories: (1) books like Anekantajayapataka (2) books similar to Sastravärtäsumuccaya and (3) books on the subject like saddarśana
sumuccaya
All these three categories of his philosophic works mark a speedy development and widenings of his vision. In Anekantajayapatākā, be

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defies and tries to break the very grounds of all Ekantavāda. Ekantavada is a sort of reductionism in modern psychological parlance and Haribhadra cannot have any truck with limited psychological view points. After breaking their arguments, he established the theory of Anekāntavāda with all the force of upassailable arguments. He used somo harshwords like Šathokti for arguments of the opposite parties. There is nothing ackward in using such words for opponents as it was the general practice then and such is the practice even now among the philosophers and theo riticians. But for Haribhadra it was a passing prarctice as it could not suit his integral approach which developed rapidly. In this book, he scomit to be in a mood to conquer the opponents but soon this attitude of conquest passes away and he began to view other view-points with an eye of equanimity. In Sastravārtásamuccaya the subject is the same but Haribhadra's approach was much changed. Therein he has made a balanced exposition of Vedic and Buddhist view-points. Such a rapid change and that too on the same subject is a characteristic of Haribhadra's life and is well reflected in these works.10 No Jain nor non-Jain commentator has given such generous treatment to other's view-points. Haribbadra in addi. tion has tried to synthsize other-points. Buddhist learned commentators like Dharmakīrti and Sāntarakṣita have critisized Vedic and other views but they have not even tried to give a synthesis of their view-points. Haribhadra tried to see the view-points of other Vādas from their point of view and with detachment and with sympathy at the same time and naturally he could do justice to them. In this wise, he tried to synthesize and accomodate the concept of the relation of Praksti with Puruşa of Sāpkhya in Jainism. Similarly he has tried to explain God as creator in Vedic tradition with non-creator God in Jain tradition. He sees no fault in seeing God as creator for the sake of devotion 11
In this way, Haribhadra's insight and capacity to integrate different systems of philosophy increased at each stage of widening vision. By such a deep insight he could harmonise other systems with the truth he saw and realized without any conflict. This is an art and this art of synthesis was within his grip when he wrote Şaddarśansamuccaya. In this work he has made exposition on almost all systems of Indian philosophy. Such attempts were made before him and after him by Jain and non-Jain philosophers but they only did so to strenthen their own respective systems. Siddhasena Divakara has made a beginning in right direction of comparative and integrative harmonization but Haribhadra could develop it to a great extent successfully. He had included therein even the Carvakian materialistic philosophy. The key to such an effective jutegration lies in the breefold attitude to the subject : (1) He has enlarged the meaning of

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Syadvāda in its practical application to interprete other systems of philosophy. (2) He saw through the similarity of the fundamental words like Praktivada, Nonduality, Vijñāna etc., and interpreted them in a right manner. (3) He enlarged the meanings of technical words and adopted them to suit the truth he wanted to drive at.12 The reason of Haribhadra's vast success in such a vast and concrete synthesis lies in the fact that he could imbibe and digest both Brahmanic and Jain philosophical thoughts in his life. Both the traditions intermingled in such a way that they became one, as it were and took a natural integrative form. He could well make a balanced interpretation of even the Buddhist thought as well: He has said that even the Buddha has made no tall claims for himself and made himself known only as Dharmajña ().13 His developed personality and his five prominent qualities of high character are mainly responsible for his successful philo. sophical integration. These five virtues are his (1) equanimity (2) sympa thetic and truth-searching comparision (3) respect for others and especially for the opponents (4) readiness to renovate his own philosophy and his own views and lastly (5) the art to minimise the difference by grasping the truth and reaching the core of the words. These pre-eminent characteristics of Haribhadra's synthesis opened up new directions for the creation of unity in the philosophic world.14 These characteristic qualities are the inevitable basic necessity for synthesis in all works of life and in every field of knowledge at any stage in human history and more so at present.
Renovator of Behaviour
But one has to tarry a while before understanding Haribhadra's Yogic insight. Though he was personally after higher and spiritual goals, he was not less concerned with social and religious welfare. In seeking the highest, he was equally attentive to the immediate social surroundings. Naturally therefore his attention was drawn to the behaviour of the Jain monks and Jain society at large. He knew quite well the limitations of the behaviour of the common man in the society. No one can expect the purity of high conduct from a layman. There is bound to be a difference in the standard of conduct between a Sadhaka and an ordinary man. On the subject of right conduct, Haribhadra has his original contribution. His works on this subject can be classified in three categories. In the first category are included works like Vimšikäs, Pañcavastu, Pañcāśaka etc. They are written. in accordance with Jaina tradition wherein are given the duties of householders as well as the rules of conduct of the Jain Yatis.
Yoga-heritage and Traditions
To know and understand Haribhadra's Yoga-works, to see the Yogic aspect of his life and to gauge his contribution to the field of Yoga, it is Sambodhi Vol. 8(20)

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necessary to glance through the Yoga-heritage and the main traditions therein. In India, philosophy and Yoga have not developed indipendently of each other because they are never seperate entities.17 Generally every system of philosophy has a corresponding Yoga technique for the practical application of its doctrines. In India philosophy was never an armchair speculation. It provides conceptual and doctrinal ideal which can be well-realized in life. Naturally a system for such practical realization ensues from it and that pragmatic system and technique is Yoga. As in the present day scientific world technology is related to science, so was Yoga related to philosophy in ancient India. In order to find out the roots of Yoga traditions, one has to search back in ancient Indian history. According to Pandit Sukhalalji, Astric and Dravid people have contributed to a great extent in the formation of Yogic concepts. The yoga-styled naked monuments in Mohanjodero are a pointer to this fact. The worship of Rudra and Mahadeva in the area are suggestive of the same possibility. It is a great probability that the origin of Yoga concepts might have been in the ancient Sindh civilization.18 The spread and expansion of these concepts seems to be two or three as seen in the ancient Indian History and they began to take shape in Magadha in eastern India, in northern Bihar and Kashikaushal and in the Western India and it spread in Taxashila and to Kurupanchal in central India. From thence yoga spread all over India, In Gujarat such yoga-centres were in Girnar, Valabhipur, Vadnagar, Bhinnamal and other places. Yoga systems in Jainism and Buddhism also thrived around these centres side by side. Yoga literature is available since 800 B.C.19 In the absenc of complete data it is no use finding which system of of Yoga is older. It may be Jain or Vedic but it is not a matter of importance as the contents of Yoga do not change in finding out the detailed history of the origin of yoga system. In ancient times there were found three types of Yogis : (1) Avadhuta (2) Tāpasa and (3) Tapasvi. Avadhūta type belong to ancient Mahadeva and Datta traditions. In Jainism too Avadhuta Yogis were found in one form or the other and that too only in ancient times. In the middle ages Kabir and Jain Anandaghana used this term 'Avadhu' often and that is due to the ancient impress. The word became pregnant with new meanings as it came down in history,20
There are three main Yoga--traditions in India : (1) Vedic (2) Jain and Buddhist. The first Vedic tradition can be subdivided into (i) Sankhya (ii) Nyāya-Vaišeşika. The originator of the Vedic tradition is Hiranyagarbha and Patanjali is the best exponent of this tradition. Yoga-Sutras of Patanjali is the supreme in the field and it has been so well identified with him that when the word "Yoga' is spoken it is generally understood to be the yoga of Patanjali. The yoga of Patañjali or Patañjala-Darsana

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as it is called is described by Pandit Sukhalaljia as Avikal Yoga i. e. a complete and supreme Yoga.21 The originators of Jain system of Yoga are Pārsvanatha and Mahavira and that of Buddhist Yoga is Buddha himself. These are not independent systems of Yog a but they are intimately related and they have influenced each other a lot. The basic principles and concepts are much similar and can be well explained in each other's terminology. This is so because all these traditions are the creations of the same or similar aspirations. It is an universally accepted fact and experience that one and the same idea occurs to different people at the same time and though expressed in one's own style, basically means the same. So has been the case with Yoga traditions and it is worthwhile to see the unity in their different expositions.
The four basic doctrines acceptable to all these systems of Yoga are: (1) The existence of soul or Jiva or consciousness as an independent entity (2) This soul or conscious entity is pure but is covered by a curtain of ignorance or Klešas (3) The origin of such ignorance is unknowable, still there is a possibility of removing it by human efforts and lastly (4) selfstabilization of the soul or the consciousness after getting rid of ignorance. No yogic sadhana is possible without the basic faith in these principles. These principles are acceptable to all the systems of Yoga since their origi nation in ancient times. Though the four principles are the same, they are termed and named differently in each system in accordance with its terminology. The word is a mere symbol. In Yoga the meaning is of prime importance because it leads the sädhaka to the very meaning of meaning itself. The word then loses its significance altogether at the ultimate stage of meditation. It is wise to see the core meaning of words signifying the same basic doctrines in all these systems. In the following table a column is spared for the Nvaya-Vaišeşik system even though it is part of Vedic tradition, because it holds its own importance.
Sankhya
1. Pure conciousness named Puruşa-Independent existence-Puruşa
2. Avidya or Ignorance (Asmita etc. are the outcomes) a cover

Nyaya-Vaise şika
Independent Consciousness named Atman. or Jiva
Mithya Jana or cover in the form of attachment aversion etc., Veil of
Bauddha
Citta or Name-Inde
pendent Consciousness
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Ignorance named Samu. daya cover in the form of eternal thirst
Jaina
Independent existence of
Consciousness named Jiva or Atman
Mithyadar
śan & atta
chment & Aversion etc., working as

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or Veil
Māyā
3 Samyagjñāna or Samyag Jñāna
Vivekakhyāti & and Yoga its eight limbs Mārg of Yoga
Astāngika Mārga with eight limbs with samyag drişti etc. Nirvana
Kaşāya & a cover. The same is Darsana Moha or Asray Samyag Darsana, Samyag Jõāna Samyag Conduct, Samvara Moksa
4. Kaivalya and
Svarūpasthiti
Mukti & Niḥśreyas
All these columns are quite explicit and one can easily see the same underlying principles behind different words. All the four principles are accepted as basic truths by all the systems. Their expositions and sub-doctrines varied and developed in each traditional context and its own terminology. The sub-doctrines and allied yogic concepts too are similar to a great extent. This is because Yoga system as such in any tradition has developed out of experiential data and this must be similar as the mind of men work in the same inner world or on the same higher mental stages. It is a matter of common experience that the more one goes in the search of matter, the more and more and ultimately an innumerable variety he finds. But on the contrary as one goes deeper inside or rises higher in meditation on the levels of consciousness, one finds more and more of similarity and unity and ultinately oneness and oneness alone. This is an experiential and operational truth in the mental and spiritual world and is open and realizable as any other truth. Then why is there the difference in the yogic systems ? It is solely due to the different usage of language, in its exposition. Here too the same truth explained above is seen working. Language is an external instrument and naturally it varies from place to place, from people to people and differs even from man to man. The difference is merely apparant, but their unity is fundamental.
It is worthwhile now to explore how and who developed these main systems of Yoga. The Nyāya-Vaišeşik a tradition is included in the Vedic systems. Patanjali was the best exponent of the Vedic system and perhaps be stands unrivalled even now. Buddhagho sa very well compiled and synthesized all the yogic concepts and experiences of Buddha from different Pitakas and gave them a coherent exposition in Visuddhiwagga. Mahāvīra developed the Jain system of Yoga not only in thought but by making

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additions in the very structure of the Jain yoga which came down from Pārsvanātha. Umāswāti compiled all these Jain doctrines and yogic concepts in Tattvārtha Sūtra as Samvara and its limbs. These are the main and chief works in the systems of Yoga though there are others in each of them.
It is equally interesting to take note of the similarity of the main features of these three traditions of Yoga. In Patañjali Darśana, four stages of Samprajñāta Sāmadhi and the fifth and the last stage of Asamprajñāta Samadhi are described. Similar are the stages of Samādhi in Buddhist tradition and they are named as Sotāpatti etc. In the Jain traditional Yoga too, for such stages in the form of Vitarkasavicāra etc., are enumerated. The similarity of concepts are due to their similarity of development in the same cultural background and due to also the common origin in the very ancient times in India
One more 'such close resemblance is worthwhile to be mentioned here. The similarity is between certain concepts in Vedic and Jain traditions of Yoga. As has been seen in the tabular columns above, Avidyā in Yoga is described as Mithyādarśana in Jain tradition. The words differ but the content of their meanings is the same. In both these systems both these words are used but in different contexts, but when used to mean the original ignorance they convey the same meaning. So is the case with the other four terms related to Avidyā or Mithyādarśana. They are Asmitā, Rāga, Dveśa and Abhiniveșa in Vedic language and Māna, Māyā, Krodba and Lobha respectively in the Jain tradition. All these terms have the same general meaning but when used as the outcome of ignorance in Yoga, they convey the same meanings. Each expresses the trend of the growth of terminology of each yogic system as each tradition has its own speciality. Though the roots of Yogic concepts are the same each tradition developed its own style, its own terminology and its own exposition. The similarity of core meaning remained the same because the subject itself leads to unification of experience at higher stages of consciousness. Truth is one and the learned describe them in various ways—this ancient saying will be quite appropriate in this context.
The roots of these three Yogic traditions can be found in the very ancient usage of the words like Tapa, Yoga and śrama and in the very olden concepts of introspection, higher spiritual conduct and a special way of life for attaining the ultimate like the Brahman The words like Tapas, Yoga and Srama along with Samādhi and Samvara are in usage from the very origin of Indian religions and they meant almost the same thing.

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Among them the word Tapas seems to be the oldest. The words convey actions in the field of experience and specially the inner experiences of man. Ancient Rșis deemed it necessary to look into their own minds in their search for truth. They must have realised that the ultimate truth is not external as everything external is changing. They needed the ultimate stable truth and they must have felt that such stability is felt in the core of their very being. Man grows from a child to an old age and still he feels himself to be the same person. They began to introspect to find out the unity of personality in man. They could do this only by searching the mind. So, buman mind became the field of their research and mind itself was the instrument of such a search. This could be done only by introspetion. So introspection became the first and original principle of their research. But they soon must have found that introspection was not an easy job. It could be done only on certain conditions and it required special personal and social conduct. It required austerity and putting limitations to certain enjoyments which deflected the mind. So tapas or yoga concept came into existence. As the practice of introspection and austerity progressed they must have found by experience that merely, putting of certain limitations was not very useful; as obstructions of worldly life must have come into their way of searching the ultimate truth. Thence they must have been led to a special way of life for the search of and the union with the ultimate truth in life. So, the original concepts of all yoga are (1) introspection (2) higher conduct and (3) special, way of life. These concepts or original and primal doctrines were for an ultimate goal. The goal in Vedic tradition was the union with Brahman and 'Sama' was used for the same purpose in other traditions. The one philosophy developed round the fundamental concept of Brahman and the other philosophies round the concept of 'Sama'. Though the basic concepts remained the same their expressions differred. This is mainly due to the usage of language too. Vedic philosophy found expression mainly in Sanskrit while Jain and Buddhist doctrines and concepts in philosophy and yoga were expressed in Prakrit and Pali languages.
Reverting back to the origin and development of the basic concepts of Yoga it can be said that the Rşis experienced a great difficulty in their application. They must have tried introspection, must have observed rules of higher ethical conduct and must have tried to live in a special way of life in hermitage but they must have inevitably experienced insurmountable obstacles in the form of Klešas like Pgo, attachment, aversion etc, and even physical handicaps like lethargy, laxity and such other bodily inclinations. In search of the remedy for all these physical and mental obstructions they had to take recourse to penance or Tapas. They must have found out

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in the course of the persistent experiential research the efficacy of Tapas and soon the word Tapas became the prominent word for such a way of life. Their starting point might have b:en the physical Tapas as they must have observed the power of fire or Agni to cleanse the material things. They must have observed in nature that Agni could purify even metals like iron and gold. This observation must have given them the suggestion that remaining in the midst of fire would mealt away their obstacles coming in the way of their Sadhana. In such a way or a similar way Tapas must have been given the first and greatest importance in their sādhanā. That is why in ancient times Tapas was more used for Yoga, than the word "Yoga' itself. The word "Śramaņa' was used for Tapasvī in the Jain tradition and that too is derived from the root 'śram' which means doing Tapas. In these times the words Tapas, Yoga etc. were used for the same meaning and this very fact signifies the importance of Tapas at the time of the origins of Yoga. Introspective method failed in modern Psychology because it has no such background of purifying mind by Tapas.
The Rşis in all the traditions must have realized in due course the limitations and dangers of mere physical penance like sitting amidst fires, standing for hours under the sun, lying down on spikes and similar other tortures by way of penances. They must have found the importance of curbing the mental aberration than merely controlling and even torturing the physical body. By introspection they could have seen that it is more difficult to control the sense organs than the physical organs and it is most difficult to control one's thoughts. The inner Kleśas are required to be curbed, controlled and sublimated and such a realization on their part must have inspired them to the higher Tapas in course of time.
The tendency on their part towards seeking higher and subtler means of Tapas is best illustrated in the life of Buddha. He tried all sorts of tapas and ultimately and suddenly realized under the Bodhi tree that balanced life is the best penance. The real enemies are inside and they too can be conqured by balanced approach and stable Prajñā. Similar has been the exhortation of Sri Krsnna to Arjuna in the sixth canto in Gitā. Mahāvira too did the same in exhorting the conquest of Kasāyas. In all the yogic traditions the concept of Tapas underwent drastic change in this wise and it expounded in its meaning and exercise.
But this desirable change too was not found to be sufficient. Rşis could well realise the limitations of Tapas. It helps no doubt in the quest of the ultimate but it falls short. That is solely because it is a negative means in a way. So they attempted in the positive direction and could

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realise that the attempt for union with the ultimate is not only an easier course but the right and natural course too. Such attempts on their part for the union with the Supreme Reality were termed as yoga. The attempts proved fruitful and yielded results and naturally the term Yoga became current and popular,
Thus the term 'yoga' gained supremacy among other terms like Tapas at least in the Vedic tradition of Yoga. Yoga came to be considered the best and shortest cut to the supreme reality. The usage of the term 'yoga' is seen in Rgvedic hymns but then it did not mean the same thing as it meant afterwards when yoga developed into a system. In the Upanişads too the word Yoga is used. In Mahābhārata this word 'yoga' is used very profusely but there it has been used in context of the Sankhya. Gītā has used 'yoga' very frequently and expanded its meaning utmost. In Buddha Pitakas the word 'yoga' is not so frequently used as the word 'samādhi'. In Jain scriptures 'yoga' is seen to be used generally in the sense of the activities of the mind, body and speech. This meaning is quite the reverse of what the term 'yoga' means.
Haribhadra alone in Jain tradition could see the beauty of the term 'yoga'. It was he who with all the zest and charm used the term 'Yoga' for the first time in Jainism. It is the word by which he desired to convey his meaning of synthesis. He could well see the possibility of using this term in integrating different philosophical and yogic concepts. He could see too the pregnant integrative capacity of this word 'Yoga'. This was no make-believe on his part but he realised by intution the vast capacity of this word and traditions and he was tempted to write four books on the subject of Yoga. Hemacandrācārya followed suit in the usage of the terin yoga' in his yoga works.
Parallel growth of Yoga Systems
The three main yoga systems of Yoga and their growth is to be reviewed before taking up the yoga works of Haribhadra. That would provide a suitable background to understand and assess his works and his contribution to the field of Yoga. Any system of Yoga can be well discussed though arbitrarily into eight main topics or features : (1) The goal of yoga (2) The kinds of citta or the levels of mind (3) The obstacles coming in the way of concentration and purification of the mind (4) The process and remedies to get rid of the obstacles (5) The stages of growth and development of the mind as well as the personality of the Sadhaka (6) The stages of dhyāna or the meditational stages (7) The siddhis or the special divine powers accuring during Sadhana and lastly (8) The realiza. tion of the goal.

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All the systems of yoga i.e. the Vedic, the Jain and the Buddhist systems have developed all the eight features in their own style and tradition. This very fact shows the similarity of the concepts in all these aspects. It suggests that the growth of these features must be on parallel lines. As their main springs of origins is the same their growth must be parallel. Their growth apparently seems to be divergent, but it is in parallel directions. Such parallel growth can be more apparent by comparision of these main eight features in each system.
A question would naturally arise as to why is ther: the difference of exposition in these three systems of Yoga if there runs such a paralelism among them and their main aspects. The reasons for it are equally natural cogent and satisfying. The first and foremost reason is the difference of philosophical background. The language difference is no less contributory as Vedic systems of yoga were expounded in Sanskrit while Jain and Buddhist systems had their exposition in Prakrit and Pali. This difference led to the difference of the usage of terms. The background of each of them was not the same and that led to the variation in the definition of ideas and concepts. And lastly, the contexts in which the different terms were used also varied to a great extent because of the difference in their usage. These are the reasons for the difference in their respective exposition but this is merely apparent when seen from their parallel growth and their merging in a similar goal of the ultimate complete and eternal freedom of the soul in each system. “All is well that ends well” can very well be applied to all these systems and their apparent difference melts away completely and prepares the ground for their synthesis.
After glancing over the parallelism among the goal process and other aspects of the main yoga systems and observing the difference of their expositions and the reasons thereof it is quite pertinent to summarize this whole review and arrive at the broad conclusions on yoga in general. Such conclusions are about ten in number and they can be succintly laid down thus here : (1) Yoga renders a great service both to philosophy and psy. chology and is a psycho-philosophic system and has a dynamics of its own. (2) It provides a technique for the search of reality by all psychic means. (3) It is an exercise of consciousness on consciousness itself and attempts to find keys to peep into the recesses of the unconsciousness too. Yoga heightens consciousness and tries to get rid of Avidyā by making everything in psychfully conscious. (4) Yoga unfolds human psyche, enlivens it, expands it, strengthens it, makes it dynamic and thereby transforms it completely by means of meditation, spiritual ethics and special inner processes. (5) It provides the highest goal of life and prepares the sādhaka for its quickest achievement. Yoga is not
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satisfied with a smaller goal nor is it content with higher siddhis in the form of spiritual powers. It rests content only with the achievement of the highest of the high, the supreme goal of self-realization or God-realization, (6) Yoga provides the shortest cut to reach this goal but this is possible only for the sädhaka with very intense efforts. But even a sādhaka with mild: efforts uplifts his life higher. In short every effort at yoga is comparatively speedier in ennobling and uplifting the life of the sādhaka. (7) Such potency of yoga is due to its empirical and operational character. Its operationality is more psychic than physical. (8), Yoga is an art as well as a science at the same time. It is an art because it teaches the art of best living and living too on higher levels of consciousness. It is a science as it teaches the way to search out and practise the truths of life and consciousness by experiencing them. (9) Yoga then is spiritual science of the human psyche and human life and of the reality itself. (10) Yoga-works and processes need a constapt approach of synthesis as general human tendency is te fragmentise everything. Yoga needed a synthetic approach before as it needs it in the present times. Haribhadra provided this need in his times very ably. This brings us to Haribhadra's works on Yoga. His Yoga Works in General
It has been observed before that reason cannot provide for complete knowledge of one's self, the world and the supreme consciousness within and beyond all that exists. Haribhadra could very well see the limitations of reason, while he was busy with his task of synthesis of Indian philosophy. Naturally therefore he might have taken recourse to yogic way of knowledge by cultivation of intution and higher mental faculties and supernatural capacities. Shri Rasiklalbhai rightly observed in connection with Haribhadra's philosophic works that it must be the Yogi Jñāna alone which can lead to right knowledge of the supersensual meanings and that is why it deserves to bę included in the science of epistemology.25 It can be guessed with all probability that Haribhadra's yearning saul for knowledge could not rest content with mere philosophical studies. His unquenchable thirst must have naturally led him to yoga and there he must have found not only the satisfying means of knowledge but also the means to attain the summum bonum of his life in the form of Moksa but that was not all and not the end for his creative genious. He saw in the field of Yoga too that there were more systems than one and his integrating mind could easily see the need for synthesis in yoga also. In this way Haribhadra was tempted to work for synthesis of yoga and thus he provided the need of his times.
After this general review of Haribhadra's yoga works, it is necessary now to take a preview of these works Before Haribhadra, no philosopher or a master of yoga had attempted to synthesize works on yoga in all systems or traditions of Yoga. Haribhadra was

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the first genius who attempted to do gustice to this very important task of synthesis of yoga in various systems. From this point of view Haribhadra's works on yoga stand unrivalled and posit a unique synthesis. His yoga works are considered the best of all kis works. That may be due to bis mature treatment of the subject in his later age. By such a synthesis of Yoga he has tendered service not only to yoga but to all systems of Yoga. Integral approach is not a complete novelty in India because it is inborn in the philosophical spirit but Haribhadra's synthesis of Yoga is a novel attempt because it has dealt with the synthesizing system of yoga itself. Yoga in general has its basic task to synthesize the human psyche. But when yoga becomes a part of a philosophic tradition or when it becomes a tradition itself, it loses its very spirit of intégration and becomes a narrow sectarian reductionism. Haribhadra saw this sorrowful plight of yoga in different systems and he must have thought it necessary to draw it out from such a narrow plight, by an attempt of synthesis on the broadest possible basis at the time. Suffice it to say here that Haribhadra provides a model for the synthesis of yoga and that would be useful to us today in our similar attempt. What is the secret of his successful synthesis ? Like all seekers of knowledge and all researchers he made it his principle to adopt what he deemed to be the truth by an objective reasoning and stuck to it at all costs. It is the propriety, the truthfulness of a principle that mattered to him. He gave importance to reasoned statement (yuktimat ) and thereby found out the right basis for synthesis. Added to this very basic principle of integration, his five-fold virtues made his integral approach complete. These virtues though spoken of before are worth mentioning here without the
fear of repetition. They are (i) balanced judgement (2) comparative study .. (3) respect for the opponents (4) objective assessment of even one's own
faith and lastly (5) right use of language. He tried to see the meaning of the words and tried to fill in the gaps by the right use of words.
The motive behind his works was pure sorvide. His spirit of service, his equanimity and his sublimated self contributed no less to the synthesis of yoga.
After these preliminary remarks, we have come now to his works. proper. He wrote four works on yoga (1) Yoga-Vimţikā (2) Yoga-Śataka (3) Yoga-bindu and (4) Yogadęsti-samuccaya, All these works are in verse but the former two are in Prakrit prose and the other two are written in Sanskrit. The former two are for the laymen and that is why they were written in Prakrit: They are mostly after the Jain tradition but there too the mark of the spirit of Haribhadra can well be seen. The other two are written in Sanskrit, i.e. Yogabindu and Yogadrstisamuccaya are for the

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learned and for sädhakas and therein he has poured his spirit. Therein he has shown the thesis of his synthesis very well and to a high mark.
Shantilal M. Desai
Haribhadra seems to have written the smaller treatises on yoga for the common people and then after studying yoga in all systems he seems to have thought it fit to attempt at their synthesis. Though he and Sankara seem to belong to almost the same time, and both of them seem to be great geniuses with their respective creativity they worked in somewhat different directions. Sankara has no doubt rendered great service in reesta blishing the doctrine of Advaita by the synthesis of his own style. But Haribhadra has rendered such a service which Sankara has left out. Sankara unified Vedic philosophy in his own aggresive style but Haribhadra has tried to synthesis almost all philosophies in India at the time. Such at synthesis in the field of yoga was beyond the perview of any philosopher previous to him. Even after Haribhadra no one has attempted to synthesise yoga in a similar style and so comprehensive a basis.
Yoga-Vimnika
K. K. Dixit has rightly described this book of Haribhadra as a good summary introduction of his other writings on yoga24, Most probably this. book was Haribhadra's first book on Yoga. In it he has treated only the main topics pertaining to yoga very cursorily. Here he gives the clear impression that yoga stands for all that he considers to be noble in man's character. It means that yoga lays down rules and an ideal of higher conduct of life conducive to spirituality. Such rules are negative and prohibitory in nature. Positive rules are for observation in practical life. Such a general description of yoga by Haribhadra removes the mystery of the mist round yoga that has been created since ancient times. He has rightly called yoga as a noble and spiritual conduct of life. This does not mean that he is not aware of spurious yoga. In the twelfth verse of this book he condemns machanical performance of yoga and calls it a hoax.
In this book Haribhadra recounts five constituents of yoga (1) Sthāna (2) Uccarana (3) Artha (4) Alambana (5) Analambana. The first describes bodily pose proper for yoga and that is the beginning of yoga. Perhaps pose has great importance in all yogas. Restlessness of body is a great hindrance in yoga. The second element of yoga consists in uttering benedictory chant properly. Proper utterance of mantra has more importance than proper pose. These first two belong to body and speech, and so they are more physical in nature. The third prescribes the understanding and grasping the meaning of the mantra or the chant. The chant can have its beneficial influence only when its meaning is grasped fully. The fourth

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describes the necessity of concentration on the eternal specialities of one's deity and the fifth requires concentration on the spiritual characteristics of the deity. In such a short description of yoga, Haribhadra has provided five progressive stages of yoga whereby even a layman can take recourse to yoga step by step and ascend the heights of Yoga.
Similarly he has classified the performers of yoga here only into two categories : (1) Deśa-cāritrin and (2) the Sarva-cāritrin. The first only attempts yoga partially and only on one item. This is so because all performers of yoga have not the same intensity of will or efforts. So Haribhadra has given four sub-types of the above five types of yoga according to the intensity of will, his quick action, his stability, and his success in yoga and thus these four subjects are named by him as Iccha, Pravșitti, Sthira and Siddha respectively.
Haribbadra exhorts performance of yoga to take care in undertaking observance very properly otherwise improper observance leads to disaster and such a strict caution is given by him in the fifteenth verse of this book. Without proper path all efforts would be in vain. Proper observance is of four types (1) to which the performer has attachment (2) for which he has devotion (3) which he understands and (4) which has become a part of his nature.
By this small booklet on yoga, Haribhadra has opened the gates of yoga to the common man living in the midst of worldly life. He has described all the main stages of yoga without puzzling him by technicalities. He has shown the highest stage achieved by yoga, by a simple term like Anasambana yoga wherein the sādhaka is without any dependence and is fully self-dependent. He has prescribed the proper ways to yoga and has laid full stress on it. In short this book of Haribhadra is an instruction to yoga for the common man and is a summary for all yoga for any sādhaka of yoga.
Yoga-Satuka
It has been rightly stated by Dr. Indukalaben H. Zaveri that the subjects treated in Yoga-Sataka are almost the same as are treated in Yoga-bindu by Haribhadra and they are dealt with succintly in this smaller book.27 The subject of yoga is treated here as in Yoga-Vimśikā on Jain tradition. Pandit Sukhlalji has very pertinently made it clear that Jainism here does not mean only secterianism but only the Jain spiritual tradition. The main emphasis of Haribhadra hereinto on the observance of right conduct in accordance with the standards of popular religions and

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thereby to cultivate virtues and discrimanation. Such a view of Haribhadra seems to be non-traditional from the Jain point of view because it is extraordinarily an independent view of yoga. According to Haribhadra Yoga is the practice of such affirmative and prohibatory rules of conduct which are conducive to Moksa. 28
It seems that Haribhadra might have first attempted a short summary of his yoga ideas in accordance with Jain tradition and presented it in his small Yoga-Vimiśkā. Thereafter he seems to have tried his hand at YogaŚataka. Though the basis is the same and he seems to have kept before his eyes the Jain spiritual tradition, the perspective must be the yoga in general and yoga of his own concept.
It is worthwhile to see the main topics touched by Haribhadra in Yoga-śataka and to comment on them keeping in view how he has tried to synthesis yoga even in this primary book on yoga. In the first verse of benediction he pays homage to Mahavira but herein too as Dr. Zaveri points out that he does so because he considers Mahavira as the prince among yogis.29 The subjects treated in this book are (1) forms of yoga (2) Adhikāris of yoga (3) Preparation for yoga (4) Stages of yoga (5) the means to rise to a higher yogic stage (6) the methods of introspection and similar methods of self-assessment (7) satsanga, obedience to Guru and other similar means (8) the use of pilgrimages etc. (9) meditation and other means to get rid of rāga, dveşa etc. and to make the mind steady (10) proper food and control on food (11) Bhiksā and the right method for it.
Here it needs some clarification and some comments before the text proper is taken up. Haribhadra has taken up the word yoga for his treatise on yoga and this is not generally an accepted term for yoga in Jainism. It is called Samvara in the Jain tradition. Even then he had adopted the term yoga and this is a clear departure from Jain tradition. Similarly he mentions Yogādhyayana in the first verse of Yoga-śataka and this too is a sign of his independent approach to yoga beacause there is no such tradition called Yogādhyayana in Jainism. By this word he means the study of yoga in all other systems of yoga. The eonclusion we can arrive at is that Haribhadra though tried to follow the Jain tradition of yoga in Yoga-śataka he has taken an independent view of the methods therein, and gave justice to them because they contained practical truths and not because they belong to his accepted religion. This is true for not only this small book on Yogaśataka but is equally and perhaps more applicable to his other two books on yoga i.e. Yogabindu and Yogadęstisamuccaya. He was not merely an eclectic but an integrator of all religions and all sects and even all traditions. He was feeling like a fish out of water in the secterian atmosphere. He seems to have seen and seemed to have siezed the

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opportunity to express his integral approach in the field of yoga. He was proud to be a Jain and still he was above Jainism, he had left Brahmanism but still held on to the best in the Vedic tradition. That is why he mentions Yogādhyayana in the first verse of Yogaśataka and suggests unequivocally that it is necessary to study all systems of yoga and to take the best out of them and synthesize them. These are the first signs of his attempts to synthesize in general.
Haribhadra recounts two forms of yoga : (1) Niscaya yoga aod (2) Vyavhāra yoga. The former is the higher yoga or the yoga proper in which Samyag Jñāga etc. make Moksa possible for the sādhaka. The other is the yoga of spiritual conduct by which the sădhaka attains all the qualities required for the former. In this wise the latter is the operational part of yoga. The sādhaka has to make efforts in accordance with his capacity, and march towards the goal of Mokşa. Haribhadra advises the sādhaka to take recourse to yoga-conduct according to Adhikära or his firmness for yoga. There are generally four categories of sådhakas (1) Apunarbandhaka (2) Samyagdssti (3) Deśavirati (4) Sarvavirati. A's these categories are to to be discussed in more detail in the next lecture, suffice it to mention here that in religious practice and specially yogio practice it was considered absolutely necessary to make yoga-effort according to one's qualification or the fitness for such actions. It is a considered opinion of all yoga-systems of India that one should see one's worthiness for yoga practice and should never try beyond one's fitness. Every sādhaka must start from the stage where he is and should strive only according to one's capacity, otherwise undue practice would do more harm than good. The question arises as to how can one's fitness for yoga of his stage for yoga be determined ? A novice in the field of yoga cannot discriminate himself as to where he stands and what is his qualification for which stage of yoga. He has yet to grow into such higher discrimination. The answer provided by all the systems of yoga is that he should approach on appropriate Guru. It is dangerous to tread the path of yoga without the help of a spiritual Guru. It is argued and argued with fair and sound logic that when a teacher is required in the field of worldly knowledge, much moro indispensible he is in the field of yoga.
Equally important is the daily routine prescribed for the Sadhaka. Apparantly the daily routine of the sādhakas of different categories may seem alike but it differs in its content because of the quality and subtelity. of inner action of each one of them.30 Daily practice has a very important place in yogic sadhana and it has to be carried out without any lethargy on the part of the sādhaka. It strengthens good habits, disciplines the mind, gives rythms to life, bestows harmony in physical and mental actions and

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lastly it brings concentration of the mind. These benefits are available only to him who does his daily practice with interest. If it is done mechanically, reactions of all types set in and the very purpose of the practice is marred. The interest of the sādhaka is lost if he attempts too much or too less than his capacity and that is why he is strictly advised to do yogic efforts and follow daily routine according to his capacity and his fitness. Haribhadra uses a very apt word for a practice carried on with interest and he describes it as mixed with elixir and such practise is alone yoga.31 Such practice consists of some 'do's and some 'donts' of affirmative and prohibitary actions and such a practice done with love and reverence and liveliness leads to yoga. Actions and proper actions of duty are the responsibility of the sādhaka and should be performed by him well. Haribhadra emphatically declares and clarifies that detached activity is not antagonistic to yoga-action but the Kleśas and Vāsanās are the real enemies of yoga.32 That is why the guru has to give advice to the practitioner as a doctor prescribes medicine to a patient in accordance with the requirement of the case. Haribhadra has suggested ways and means of sādhanā for a householder too. He advises him and the sādhaka to do action and sādhana without sparing himself. This is very important because yoga can well be expressed in internal as well as external activities which are conducive to Dharma. His emphesis on Bhāvanās is very pertinent to yoga because in all yogas, bhāvanā is really a very effective means to sublimate mental activities and is proved to be psychologically sound. Its efficiency will be discussed in the next lecture by commenting on its psychological import. Bhāvanās are genrally considered to be four but twelve according to the Jain tradition. Haribhadra warns against teaching yoga-practice to the nondeserving because it entails a lot of mischief not only to the receiver but to the perceptor and to the society at large.
Haribhadra gives four very pragmatic suggestions for the progressive sadhaka to raise himself to the higher stage : (1) he must introspect and circumspect his behavior and nature (2) he must dispassionately listen to other's comment on himself (3) he should pay attention to the process of purification in his physical mental and oral activities and (4) he should see minutely the outward signs of his progress and purity. The proof of the pudding is in the eating' and this popular saying very well applies to yoga-practice. The practice must result in concrete and steady progress in all aspects of the sādhaka's life. The first and the best means is introspection. One who can scrutinize objectively his own mental modifications can easily find out whether he is progressing or not. The peace of mind, increasing awareness, clarity of thought, pious emotions and steady and balanced approach to all are the sure signs of inner progress. Similarly he must be

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able to find out the reactions of others to his behaviour and should fika out whether his conduct is conducive to their happiness and listen to theft comments with discrimination and adopt himself to them accordingly. Purity is the sure sign of progress and should watch himself minutely and see that purity is reflected in his actions. There are outward and inner sighis by which one can see whither he is driving at. These are all pragmatic suggestions and are psychologically very sound too.
Haribhadra seems to be a very experienced and practical yogi too and he very well realizes that to achieve certain virtues or even purity is not enough. They must be preserved and stabilized because they can be lost in no time if not properly established and stabilized in one's nature. So he gives clues to this effect and some practical means (1) to contact sādhakas of the same category or better persons (2) 'to honour them and to concentrate on their virtuous behaviour (3) to think on the nature of the world etc. A man becomes what he thinks is a sound psychological truth well known since ancient times and Haribhadra recommends the same, to the sadhakas to practice at all times.
Haribhadra with equal clarity and practicality shows the means of mental pecce, the routine for the novice and mentions means to get rid of Rāga and other passions. His main emphasis is on good and befitting conduct and by that alone the sādhakas can progress. He puts efh phesis on the right sort of food for it has also a great effect not only on the body alone but also on the mind. Food must be such that it should not create any anti-effect on the body of the mind and should be conducive to pure life. He has discussed the fruits and siddhis of yogic action and sādhana and suggests the sādhaka to remain aloof from them and to stick to the ideal of Moksa. They must be used only for the attainment of the ideal and never otherwise. The seeds of Väsata or Klešas are very hard to get rid of. The well known simile of the minute molecules of a frog is very pertinent. Such molecules again spring to life as soon as it rains and similarly vāsanā seeds also revive. Only the burnt up ashes of the frog do not revive and so are the burnt up vāsanā-seeds. The sure means for such éradication of all Vasanā is complete purity.
Haribhadra wrote both these works i.e. Yoga-sataka and Yogavimsika for the common man and keeping this purpose in view he uses Prakrit language for the medium. He has given not too high or too subtle yogic concepts deliberately for this purpose but at the same time he has given in nutshell the core of yoga in an independent style. The signs of his comparative and synthetic approach can well be seen in these books too as
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mentioned before. His main thesis herein is that good conduct, faithful doing of one's duties and sincere observation of social and religious rules of conduct are the true basis of yoga and they can lead to higher stages of yoga too. He emphasises good conduct in all possible ways and suggests to keep good company, good thoughts and good Bhāvanās. Lokdharma is the basis of true yoga and if properly observed leads to higher and subtler stages of yoga and ultimately leads to Moksa. Yogi Haribhadra while giving blessings to the mendicants after giving thein food had been giving them the same exhortation of intensifying their efforts for Mokşa This is very suggestive of his yearning for Moksa.
Haribhadra made Moksa and other philosophical concepts as the main planks of his thesis for the synthesis of yoga. Such a thesis was a natural outcome of his integrated life and personality and a spontaneous expression of his philosophy of Synthesis.
How he attempted such a synthesis of yoga, how he fared in his novel attempt and how he was a great success in such a synthesis, is the main theme of our second lecture on Haribhadra's Synthesis of Yoga.
References
1 A Dictionary of Psychology : James Drever, Panguin Reference Books : 1965
page 138. 2 Ibid Page 203. 3 Yogaśataka (Gujarati) Gujarat Vidyasabha-Ahmedabad, Indukala H. Zaveri 1956
page 10,11. 4 Anekantajayapat äka of Haribhadrasuri-H. R. Kapadia, Oriental Institute, Baroda,
1940 p.XI. 5 Ibid p.XI 6 Ibid p.XVII 7 Yogaśataka pp. 142-144 p. 142 to 144. 8 Ibid p.15 9 Ibid p.18 10 Ibid p.20 11 Ibid p.21. 12 Samadarsi Acārya Haribhadra : Pandit Sukhla!ji, Sri Thakkar M. Vyakhyānamālā.
Bombay University 1961, p.3,4. 13 lbid p. 13,19 14 Ibid p. 35,36, 16 Haribhadrasürinu Tattvacintana (Gujarati) Rasiklal C. Parikh.
Booklet published by Sri Mahavir Jain Vidyalaya, Bombay, p.3. 16 Yogasataka, pp. 26-32. 17 Samadarsi Acarya Haribhadra, p.24. 18 Ibid p.25 19 Ibid p.90 20 lbid p.63 21 Ibid p.68. 22 Yogašataka, pp. 41-42. 23 Ibid p.46 24 Ibid p.33 25 Haribhadrasürgnu Tattvacintana, pp 6.10 above, p6,10, 26 Yogadystisamucacaya and Yogavinsika : Introduction by K. K. Dixit Published
by L. D. Bharatiya Sanskriti Vidyāmandira 1970. 27 Yogasaka, p.55 28 Samdarsi Acārya Haribhadra, pp.73-74 29 Yogasataka p.52 30 Ibid, p.36 31 Ibid, p.37 32 Ibid, p.40

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(FTETTO)
Paul Hacker. Kleine Schriften (Minor writings). Edited by L. Schmithausen. Glasenapp-Stiftung, Vol. 15. Franz Steiner Verlag. Wiesbaden. 1978. XXI. 916.
The Glassepapp-Stiftung is to be thanked by scholars for recently making easily accessible the Minor Writings of several well-known German Indologists like Oldenberg, Kielhorn, Jacobi, Thieme, Geiger, Lüders, Alsdorf, Kierfel, Schubring, Glasen app etc. which lay scattered in numerous Indological journals more or less out Page #173

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Review tactic and semantic problems involved in their study. Hacker has discussed at length his method and theoretical stand in this regard. After Hacker numerous scholars (including Miltner and Hook) have discussed this subject with different theoretical approaches connected with Modern Linguistics. The problem is highly complex and manyfaceted. Eventhough it has now become quite obvious that only a basically semantic approach can achieve any significant advances in tackling this problem, Hacker's attempt to clarify and classify the senses of the operator on the basis of the meaning features of its nucleus is far from satisfactory. It seems that the discussion of the compound verb shall have to be based on that of the conjunct verb. Contrastive and complementary semantic grouping (e.g. denā/Ienā, baithnā/ uthnā) and use of data from several NIA languages also can be quite fruitful.
Hacker's investigation of the character of Modern Hinduism is highly interesting. He has clearly brought out the difference in thinking and attitudes of the present day traditioual Hinduism and what he terms 'Neo Hinduism'. Under internal pressures and external impact Indian religions (as well as several other aspects of Indian Culture) have always shown a remarkable dynamism, and the modern reinterpretations of Hinduism are in conformity with that inherent tendency. An overall assessment, however, of Modern Hinduism would require the outside' approach supplemented by the 'inside' one.
This collection of many valuable papers will certainly prove quite weful and convenient.
H. C. Bhayani
Literary Heritage of the Rulers of Amber and Jaipur by Gopal Narayan Bahura, Maharaja Sawai Man Singh II Museum, Jaipur, 1976, Rs. 40/-.
This is 'An Index to the Register of Manuscripts in the Pothikhana of Jaipur of the Khasmohor collection which actually formed the personal library of Mss. of the Maharajas of Amber and Jaipur. The Index is of the titles of the books and of the authors. Shri Bahura is an expert in such business as he was the Deputy Director at Rajasthan Oriental Research Instituto; Jodhpur from where we have got so many volumes of Catalogues of tho Mss. preserved by that Institute. So it was not difficult for him to handle this Khasmohor Collection which cover a wide range of subjects : Vodas, Purâņas, religion, philosophy, poetics, aesthetics, grammar, dramatios, astronomy, crotics etc. written in Sanskrit, Prakrit, Old Hindi etc. having different scripts. Some of the Mss. are illustrated. In the Introducţion to this Index he has studied the history of the Kacchawaha kings of

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Amber and Jaipur and their interest in the rich cultural heritage of Indian literature with the materials provided by this collection of Mss. and other sources. We expect more of such catalogues very ably prepared by an eminent scholar Shri Bahura.
The Canonical Niktepa: Studies in Jaina Dialectics by Bansidhar Bhatt, Pub. Indologia Berolinensis, Band 5, E. J. Brill, Leiden, 1978, pp. 164, price not mentioned,
D. D. Malvania
Dr. Bhatt is to be congratulated for his extensive study of the Jaina Canons for his PhD. thesis The Canonical Niksepa, Subtitled Studies In Jaina Dialectics. Dr. Bhatt is right in distinguishing the actual method of Nikepas found in commentaries from the canonical Nikṣepas, and so he has given the sub-title- studies in Jaina Dialectics. The word Niksepa is a later innovation and the method also is a speciality of the Jainas. A word sometimes has many meanings. To classify these meanings is the purpose of Niksepa. In order to specify the relevant meaning of a certain word occuring in the canon the commentators specially of the Niryuktitype of the Jaina commentaries developed this Nikṣepa method. But in the canonical texts there is no problem of ascertaining the meaning of the word itself. So the authors have devised the various aspect to explain the particular category such as Loka, Pudgala etc. There is no doubt that some common words are there in the Nikṣepa method of commentaries and various aspects for explanation of a particular category in the canonical texts, such as dravya, kşetra, bhava etc. But we must be careful in explaining these words in the context of the Nikṣepa and of the various aspects of the canonical texts. Take for example the word dravya. Though the same word is used in both the contexts, the shades of the meanings at both the places is quite different. This is the case with the word bhava also. With reference to Nikṣepa, bhava denotes the nature of actual category different from other meaning of the same word. But in the canonical texts it generally denotes the quality or modifications of a particular category. The author Dr. Bhatt is conscious of this fact and so he has rightly given the subtitle to his thesis.
Dr. Bhatt has collected almost all the material found in canons which go to establish the nature of a particular category wherever the made of various aspects or determinants such as dravya, kşetra, kāla, bhāva, etc. He is not satisfied with the collection and so he has classified and analysed the material in a scientific manner. This is the first attempt of its kind and the scholars interested in Indological research, especially the Jaino

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logical research, will be grateful to Dr. Bhatt for his labourious and intelligent task.
In one of the appendices he has also collected the materials for the origin of the saptabhangi in the canon.
Dr. Bhatt has translated the word bhäva as non-physical nature. I have some observations for his consideration. If bhäva is nonphysical how are we to reconcile the statement 'bhāvao nam loe añantā vannā pajjavā etc." (p. 68). When we talk of dravyendriya and bhāvendriya, it is certain that here bhāvendriya is nonphysical. And when we talk of dravyakriya and bhāvakriya, here also somehow we can understand bhavakriya as nonphysical but better will be internal Same will be the case with bhävendriya. But Dr. Bhatt has given the meaning of bhāvendriya as varņa-gandha-rasa-sparsa ityarthaḥ (p. 53). I do not know what is the source for this. It is quite wrong to say this, see Tattvārtha 2.18 - 'labdhyupayogam bhävendriyam' Bhāvendriya is of two type : labdhi=the faculty to know and upayoga=the application of the faculty to know i.e. acquisition of knowledge or consciousness.
As for the Jaipas what is meant by bhāva is nearer to the fact regarding the soul, from the reference quoted by Dr. Bhatt on p. 57, i.e. Jnāña, Darsana and Caritra. This also will not solve our problem of the proper English word for bhāva determinant but it can help us to arrive at the conclusion, Jħāna etc. are the qualities (guna) or modifications (paryāya) of the soul. So we can conclude that proper word for bhäva can be modification with reference to the determinant factor bhäva in the text. For this conclusion we have a support in p.59 where mention is made of davva and vannapajjava as two aspects. Also see p. 54 where davva, ņāņa-dam .ana, paesa and uvaoga aspects are mentioned. Alro see p. 46 where Dr. Bhatt has said - "the deter, inant davva attracts the element davva, and determinant bhava attracts "bhāva","pajjava" as well as "vanņa, gandha, rasa, phasa". The modifications can be of physical nature as well as of nonphysical nature. The pudgala modifications are of physical nature (see p. 74, No. 27 9, p. 128, 1.14) and soul-mocifications are of non-physical nature (see p. 70, 1. 7). This is the general rule taking into consideration their real nature. So if we use 'modification for bhāva with reference to determinant it will be proper.
D. D. Malvania
The Language of the Atharvaveda, by Yajan Veer; published in 1979, by Inter-India publications, Delhi, pp. 1-198, excluding title page, dedica

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tion - prayer, foreword, preface, contents and the list of abbreviations, Price Rs. 75.
According to the author of the book Dr. Yajan Veer, the work is “an humble attempt to present a grammatical study of the Atharvaveda". It. tries to analyse the language of the Atharvaveda".
The work is divided into ten chapters. The first chapter i.e. the Introduction introduces the topics of the other chapters. In the other nine chapters, topics like Phonology, Euphonic combination, Declension, Compounds, Conjugation, Primary Suffixes, Secondary Suffixes, Syntax and Accent are treated. There is a list of abbreviations in the beginning and Bibliography and Index at the end of the work.
The method followed by the author is like this. Taking inspiration from Vedic Grammars of Whitney and Macdonell, each topic is analysed into further divisions. In many cases illustrations with accents, from the original are supplied. At a few places the author has entered into comparison with pertinent rules of grammar and illustrations in the context of the Rgveda. For the treatment of phonology, euphonic combination and accent, he has relied on the rules of the Atharvaprātiśākhya and for the other chapters he has compared his remarks with the sutras of the Așțădhyāyī of Pāņini and the Uņādisutras. He has, at times, quoted opinions of Burrow and Macdonell for justifying his statements.
In his introduction the author claims (p. 2) that his object is to give a clear and detailed study of the language of the Atharvaveda.” In his preface he says that he has tried to analyse the language of the Atharvaveda from the ancient and the modern points of view. However the treatment of the subject matter in the chapters on phonology and accent is very brief. The discussion on phonology which runs in five pages, classifies the sounds of the language of the Atharvaveda, with a few illustrations for semi-vowels. Some of the controversial aspects of the dipthongs and the peculiarities of the lingual sounds, to quote the author's terminology, should have been discussed in more details by pointing out their comparison with the linguals in the Rgveda and their transition into the language of the Atharvaveda. The discussion regarding the moods (p. 112, 113) is in a summary manner. A serious student of the Atharvaveda would expect more details in a helpbook on the language of the Atharvaveda, While defining acute and grave accents, the author has not been able to clear the coufusion created by the words ucсaih and nicaih (p. 170) in the definition given in the Atharvaprātiśākhya 1.1.15, 16. They do not signify the intensity or otherwise of pronunciation (Śrutiprakarsa) nor a particular change in the nature of

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voice or the position of the throat, but it denotes the higher or lower part of the place of utterance (prakrama). Whiteney with his disregard of the Indian grammarians was also confused in his explanations on this point in Bis translations of the Atharva-Prātiśākhya and the Taittiriya Pratsakhya.
However the exposition of the subject matter is clear and concise. The book supplies a handy helpbook on the major points related to the language of the Atharvaveda. The good get up and printing and the care taken in putting diacritical marks is also commendable. It should become helpful to all the serious students of the Atharvaveda. I welcome its publication.
J. M
Shukla
Studies in Panini ; Technical Terms of the Aşgadhyayi, by H. P. Dvivedi, published in 1977 by Inter-India Publications, Delhi. pp. 1-179 excluding preface, transliteration chart, abbreviations, contents, Bibliography, and Index, Price Rs. 65
The work under review, a revised doctoral thesis, contains, besides an introduction, eight chapters and a conclusion. The problems concerning technical terms of the Aşladhyayı are discussed under eight heads as Samjñās in the Aştādhyāyi, classification of the technical terms of the Aştādhyāys, Pāṇinian and non-Pāṇinian technical terms, technicalterms in non-technical sense, Arrangements of technical terms in the Astādhyāyi Plan, the asamjñākam vyākaraṇam and the Aștādhyāyi, the principles of yathoddeśa and kāryakāla views and the character of samjñā. śāstra. These are followed by conclusion.
aractebyan, the
On pages 3 and 4 the author lays down, rather elaborately, the pur. pose of the study. They are in short, cleaning the misunderstanding about the technical terms in the Aşțādhyāyī, to give a glimpse of the rich prePāṇinian tradition, to acquaint the reader with the scientific arrangement of the materials of the Astādhyāyi and the materials of the language, to throw light on the classification, antiquity, character and arrangement in the plan of the book, to discuss some Varttikas of Katyāyana and to pave the way for future researches on the remaining elements of the structure and so on.
These are rather bold and exaggerated assertions and a serious student of Pāṇinian grammar will not be satisfied with what he finds, some old discussions revived, repetition of arguments already put forward by earlier scholars and a reference to and a discussion of a few aspects of the arrangement of the Sūtras in the Aştadhyāyı or its structure. The explanation of the Satra 'tadaśisyam samjñāpramanarvat is settled. No one now cares

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for its interpretation put forward by Goldstucher long ago. Even so K Madhava Krishna Sharma had discussed this and other related points in chapter II of his "Panini, Katyayana and Patanjali" (Delhi, 1968). Dr. Dvivedi, it seems, repeats the arguments put forward by Sharma regarding samjñāna, sampratyaya, mahāsamjña, laghvartham samja-karanam and so on. Dr. Dvivedi has discussed the arrangements of the technical terms only. This cannot be called discussion of the "scientific arrangement of the language." He does not refer to the researches of Buiskool, Cardona, Birwe, Rosan Rocher, to name only a few among the Western students of Paninian grammar.
On p. 4 Dr. Dvivedi gives some idea of the different phases of the study of Panini. The subject was discussed by K. V. Abhyankar in the seventh Introductory volume (prastāvana khande, in Marathi) to Vasudev Shastri Abhyankar's Marathi translation of Mahabhäṣya. In writing about the second phase Dr. Dvivedi has omitted Prakriya-kaumudi of Ramacandra and the Prasada commentary of Vitthala thereon and the Prakriyasarvasva of Narayana Bhatta. It is wellknown that in the treatment as well as subject matter Siddhanta Kaumudi is greatly indebted to PrakriyaKaumudi. One wonders at the author's remarks in para three on p. 7. He says that writers like Bhattoji Dikṣita, Kaunda Bhatta and Nagesa devoted themselves more to pendantry than to really useful scholarship. It seems Shri Dvivedi has missed the semantic discussions in Sabdakaustubha Vaiyakaraṇabhüṣaṇa, Sphotavāda and Uddyota, the prominent works of this period. Not only are they useful for understanding post-Bharthari discussions on semantic theories but are helpful in providing the historical development of the theory of verbal cognition (Sabdabodha), sphota and Sabdatattva. Nägeśa has boldly tried to carve out a new line of interpretation of the Mahabhasya of Patanjali in his Uddyota, in the Mañjūşa-triad and in the two Sabdendusekharas.
The statement regarding words like pašu, apatya and so on being eternal (ajanika), is fathered upon Bhartṛhari. But we do not find the verse quoted by him in foot note 23, in the Vakyapadiya; hence Dr. Dvivedi has not given any reference of this quotation.
Dr. Dvivedi calls the technical terms udätta, anudatta and svarita as dharmasamjñās or terms explaining the nature or the quality of a letter or letters. The pages 80-85 include remarks and subject matter found in Kašika and Macdonell's Vedic grammar. The remark of Siddhantakaumudi 'talvadişu sabha geşu.... syāt is not explained. While he correctly records the statements of Käsika regarding the feelings gained in the pronunciation Sambodhi Vol. 8(23)

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of the acute and the grave accents, he has missed the point that Patanjali, whose remarks Kāśikā has copied, does not accept these as determining the nature of acute and grave accents and that the Bhäșyakāra emphasises the organs of pronunciation (prakrama) and their higher or lower parts in determining acute and grave 'accents.
On pages 84 and 85 the writer has made some general remarks regarding the movements of hands etc. to indicate accents in Rgveda and other Vedas. They do not state anything clearly. The remarks regarding envisaging a future in which all accents of the Veda will be dispensed with cannot be accepted, because the ancient texts like the Vedas should be preserved in their original glory. It is seif-evident that, not only for the preservation of their original character but also for the understanding of their meaning, are the accents of the Vedas, indispensable. The extra-academic pronouncements of enthusiastic but ill-informed reformers should be rejected.
Inspite of the above remarks, the work under review is a valuable and important contribution to the modern studies of Pāṇini's work. Shri Dvivedi has explained in detail and meticulously a number of Pāņinian technical terms by quoting and explaining the remarks of Kätyāyana, Patañjali and Kāśikākāras wherever necessary. He has based his remarks on evidence found in original works and like a true grammarian has faithfully followed the system of the pūrvasūris. Shri Dvivedi and the publisher should be congratulated for publishing this well-documented work, with good printing and get up,
J. M. Shukla
Vaddarādhane : a Study by B. K. Khadabadi, Research Publications Series : 38, Karnatak University, Dharwar. 1979. pp. 8 + 288, Price Rs. 20/
Aradhana (or Bhagavati Aradhana=Bh.A.) of Śivārya (or Sivakoti Ācārya) (C. 1st Cent. A.D. ?) is an important religious text of Digambara Jainas. Aradhanā denotes among other things mental attitude of detachment, selfrestraint, forbearance etc. on the part of a monk at the critical hour of death. Besides numerous commentaries on Bh. A., there are collections of illustrative narratives (kathākośas) in Sanskrit, Prakrit and Apabhramba connected with the original gāthās.1 Vaddārādhane (VA) (first half of the 10th cent.) is a collection of nineteen tales in Old Kannada prose. These tales are based on the nineteen gāthas (No. 1539-1557) of the Bhagavatt Ārādhană, which
Late Dr. A. N. Upadhye's introduction to his edition of Harişena's Byhatkathākoba (1943) exbaustively and critically deals with all these topics, as also with the VA.

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together constitute a separate topic with a special designation, Kavaca adhikara, in the bhakta-pratyākhyāna section of Bh.A. The book under review presents a critical study of the numerous aspects of VA. Besides discussing the problems of title (Vaddarādhane is in fact another name of Bh. A. itself and the Kannada work is actually anonymous), authorship (the author is unknown) and date, and summarizing the tales, Khadabadi has devoted separate sections to the religious, social, literary and linguistic aspects of the text. Thus this classical Kannada work receives here the scholarly attention commensurate with its manifold importance.
The tales of VA. are of course quite well-known in the Jain tradition and retold numberless times. There is enough evidence to indicate that VA. was dependent upon several earlier works, one of which was the same Prakrit commentary on Bh.A. that must have served also Harişeņa's Brhatkathakośa. But the author of VA. has adopted an expansive and leisurely style and Khadabadi's significant comparison of the tales with their various versions in earlier and later works can be further pursued fruitfully. The author of VA. has enriched the narratives by utilizing various sources, religious as well as literary, as can be seen also from the 131 citations listed and examined by Khadabadi (pp. 199-209).
We may offer here a few observations on some minor points to supplewi ment the rich information and excellent study offered by Khadabadi..
In the tale of Vțşabhasena (No. 10) we can detect one more borrowing. The source could be either the earlier Prakrit commentary or directly Hāla's Sattasai. With the following passage in the summary (p. 61):
'The king, while drinking (from his capped hands), found the stream of water becoming thinner and thinner from above, looked at her charm ing face and smiled.'
उद्धच्छो पिअइ जलं, जह जह विरलंगुली चिरं पहिओ। पावालिआ वि तह तह. धार तणुइ पि तणुएइ ॥'
(Sattasal, II 61) .
The incident of the compassionate elephant saving the rabbit that had taken shelter under the former's 'lifted foot' is well-known from the tale of Meghakumāra in the Nayādhammakaha, first chapter, which receives its title ukkhitte from this very incident. 2 A Sanskrit translation of this is found in the Subhāşita-bhandagāra (p. 313, verse 117):
यथोक्षिः पिबत्यंबु पथिकस्तरलांगुलिः । तथा प्रपापालिका पि धारां प्रतनुते तनु ॥

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The first section of the tale of Canakya (no. 18) is the most interesting from the view-point of literary history. It is unique to the VA. version of the Canakya tale, being absent in its other known versions. Possibly it derives from the earlier Prakrit commentary. This episode of King Padma Nanda's minister Kapi alias Viśvasena (who, being in love with the queen, killed the king and later on, being exposed by a gardener, was punished by the successor king Mahapadma Nanda) seems to be a distortion. of a famous ancient tale, which is lost in its original, but which is to be recovered through its later versions, adaptations and allusions found in Sanskrit, Prakrit and early New Indo-Aryan literary works. Its importance, however, lies in being one of the earliest adaptations known so far. The two Sanskrit verse citations (no. 75 on p. 202, and no. 101 on p. 204) are known also from other versions of the Nandopakhyana.3
The reference to the profession of exhibiting publicly to the people painted canvasses illustrating instructive stories (Tale No. 1, the story of Sukumara Swami, pp. 25-28) is important, because it shows that not only religious didactive and Puranic stories and episodes, but secular tales also were exhibited in this manner. It may be noted in this connection that the Garoda brahmins of Gujarat used to practise such a profession of exhibiting instructive painted scrolls.
The folk tale origin for the popular festival of bhrat-dvitiya (badubbe in VA.) given in the tale of the sage Kartika5 (no. 10; p. 64) is to be compared with similar mythical origins given in the Indian folktales.
Among the list of Deil words (pp. 232-236) ollaṇige derives from Pk. ollana Sk, ardrikaraṇa, and boddana bavi is Pk. buddaṇa-vavi-Sk. majjanavap! 'a step-well for bathing."
Khadabadi thinks that the names of the Nagas, Kambala and Sambhara in the first story are distortions. But the Paiasaddamahannavo has noted Sambala as the name of a Nagakumāra and the commentary on Virahanka's Vṛttaftisamuccaya II 8 explains bhuadhiva as bhujagadhipau Kambalavatarau, which shows that like Pingala Naga, Kambala Naga was also traditionally known as an authority on prosody.
H. C. Bhayani
3 The work of editing various available versions of the Nandopakhyāna and tracing its history and evolution is nearing completion and will be published shortly.
4 Dr. Jyotindra Jain of L. D. Institute of Indology (Ahmedabad) is currently enga. ged in research on these scrolls.
5 Byhatkathakosa (136, 28) also knows this. So this derives from the common Prakrit source, as is indicated by the form bhādubbe.

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Verses Atributed to Murari by Ludwik Sternbach. Akhila Bharatiya Sanskrit Parishad, Lucknow, 1978. pp. 48. Price Rs. 20/-.
181
Dr. Sternbach is well-known among Indologists for his life-long work on the Sanskrit Subhäşita literature, and several volumes of his magnum opus, the Mahāsubhāṣita-sangraha are now with us. The book under review is obviously an outcome of Dr. Sternbach's follow up work thereon. The rescue work thus started on Sanskrit poets has no mean significance for Sanskrit literary history.
In this work on Muräri, Dr. Sternbach has collected and tabulated source-wise Muräri's 156 verses found in various anthologies and Alankara works. Of these some twenty verses are 'new' in the sense that they are not found in Murari's only known work, the Anargharaghava, and yet in all probability those verses were really written by Murari. The great value of Sanskrit anthologies should be recognized for preserving stray verses and verses. from lost works of numerous major and minor poets which otherwise would have been consigned to oblivion. Systematic documentation of variants and sources along with two indices adds to the usefulness of this study.
In his introductory note, Dr. Sternbach has done well to point out the utter wrong-headedness underlying most of the modern assessments of Murări and his Anargharaghava inspired by the Western critical norms, Traditional Indian criticism has been far more perceptive in grouping Murari with Bhavabhuti and Rajasekhara. The fact that 128 verses (out of a total of 567) from the Anargharaghava have found favour with great Sanskrit anthoa lyrical logies and works on rhetorics speaks very high of Murari. As poet, with unusual skill for handling metres and poetic diction and with a genius for nature descriptions of great vividness and rhetorical power Murari stands high among the Sanskrit lyricists.
We should be grateful to the anthologists for preserving some Murări verses. The harmonious structuring of Sikharini and the two line compound vividly depicting the mistresses leaving their lovers at day break (no. 5), an equally beautiful Sikharini glorifying the moon for its resemblance, in its various phases, to the brow, forehead and face of a damsel (no. 10), the memorable Utpreksa of conceiving the black bee as Murări (Krana-Visnu) approaching the Sri of lotuses, again, framed in a melodious

1 Under the influence of such ethnocentric criticism, the whole of Sanskrit literature has been misjudged by modern scholars (with the exceptions of Ingalls, Brough, Wells and a few others). But recently significant efforts have been made (e.g. in Warder's excellent 'History of Indian Kavya Literature') to fairly assess one of the greatest literatures of the world.

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Sikhariņi (no. 16), and the originality of the image of bees imprisoned in lotuses and ladies imprisoned in their lovers' arms being set free at daybreak because of Queen East's giving birth to Prince Sun (no. 14) - these fla. shes of Muräri's creativity would have been otherwise lost to us.
ga for a (no. 11, line 3) and flyst for satyssan (no. 16, line 2) should be added to the Corrigenda.
H. C. Bhayani
Unknown Verses Attributed to Kşemendra by Ludwik Sternbach, Akhila Bharatiya Sanskrit Parishad, Lucknow, 1979, pp. 8+148, Rs. 75/
Sternbach's present work is on the same lines as his earlier work on the stray verses of Murāri.2 Here he has collected 415 verses attributed to K şemendra either in his own other works or in the Subhāşita-samgrahas, Of these 245 verses are 'new' in the sense that they are not found in the extent works of Kșemendra. Of these 57 verses are from his known but non-extant works and 38 verses are from his unknown, non-extant works : This information we owe to Kşemendra himself as he has quoted these verses in his extant works under his own name. The remaining verses, attributed to Kşemendra in classical anthologies, were, as Sternbach's discussion shows, ‘probably in the majority of cases Kşemendra's verses.'
After an introductory note on 39 works of Kşemendra, Sternbach has offerred a critical study of the 'new' Kșemendra verses with respect to their sources. Incidentally he has also given a descriptive classification of Sanskrit anthologies. The section on the fourteen non-extant works on which some light is thrown by the verses quoted therefrom will be found intrestting and useful. The painstaking examination of authenticity of the attribution of these verses to Kşemendra is a valuable contribution Following this critical essay we have the text of the 'new' verses and the Pràtikas of the verses identified from Kşemendra's known works (with detailed recording of sources and variant readings). A bibliography of Kşemendra's works and two indices are given at the end.
Ksemendra was a prolific writer, who had tried his hand at all sorts of works, creative, scholarly and didactic. He had a pronounced critical, satirical and reformist vain. His poetry is qualitatively uneven, and a large part of the verses collected in the work under review has little poetic merit. But verses like nos. 17, 29, 31, 32, 59, 104, 144 are such as would certainly do credit to any good poet.
There are several misprints in this well-printed volume : A -18 a). FOST (48 a), fanat: (for futo) (60 d), optei (for 'z) (101 d), TT (137 q.). 2 see also his paper on the unknown poetry of Bāņa' ABORI, 1979, LX, pp. 109
-133.

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Alcat (for weit-) (144 d), a sizat (180 b), afaa (212 b), gove (367 a), ETUT (391 b), TaT (401 b). At several places we find a for 9. Lines 1-2c, 136b, 203 a (fadlóf ?) contain some error. Verse No. 211 is metrically defective (b and d do not match). In the case of no. 109, the readings 9 a (for 5494 in a) and f (for 7 in c) are preferable, and meaning and metre require fua in c to be emended as Ta. The verse means : 'The prostitute, being afraid of wiping out the charming crimson colouring on her lower lip produced by consuming the betel roll, weeps at her father's death, by crying aloud 'ha tāta, tāta' instead of 'ha pitar, pitar'). In 240 b, TU3355+ is a better reading. 108a may be emended to read #salaos: HEFT.
One of the main aims of the Akhila Bharatiya Sanskrit Parishad, Lucknow is said to be the propagation of 'Sanskrit language and liter ature', but the pricing of the two books reviewed here may run counter to this aim.
H. C. Bhayani
The Ascent of self By B. N. Parimoo, M. A., B. T. Publisher, Motilal Banarasidas New Delhi; p. 217, 1978 Price Rs. 50
Hese is a book on the personal experience as described by a person who initiated herself into Tantra-Yogic practices. In a way it is a revelation of the esoteric side of tantra-philosophy and one more illustration of the efficacy of the practice of that philosophy. The author presents through her interpretation a mystical genius of the 14th century Lalladed, who according to him and many others stands out as a 'conspicuous landmark' in the cultural history of Kashmir and is revered as incarnation of God by the people of all faiths. Her verses are written in quatrains known as lalla-vakhs and are preseated here by the author with traditional background of Kashmir Shaivism prevalent in those days in Kashmir Valley especially with emphasis on its esoteric side i.e. Tantra as an advanced technique of Pātañjala Yoga. There is therefore an air of familiarity though the vakhs are written in Sharada script and composed in colloquial language which bears the distinct stamps of Sanskrit, Persian Arabic and is perbaps the amalgamation - as are all Apabhramba-languages of India-of all the three with local pecularities of intonation. Still however one can enjoy with the help of English translation and notes the medium through which Lalla - uninitiated as she was in our system of education – has communicated her sublime ineffable experience after exploring the immeasurable depths of such mystical experience. What is important is her courage

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to undertake the hazardous task of fathoming depths of unfathomable darkness, against all odds, and come out successfully with light. The author, in presenting her with a touch of familiarity, has really deprived us of the charm and beauty of the wonderful experience which is quite exhilerating and awe-inspring. What one feels throughout is that we have really missed the mark when we see the auther every now and then reading Kashmir Shaivism which does euough harm to the freshness of thought presented with utmost simplicity and under a peculiar personal mood which constitutes the very essence of the unique experience Lalla-ded had. Whatever traditional impact may be there in her background is reflected in her Vakhs but in a very insignificant and symbolic manner – which again gives an air of originality even to the traditional elements, e.g.
Crossing the six forests, came the Sheshikala oozing, The Praksti was sacrificed (burnt out) with the air (prāņa), With the fire of love I roasted my heart; Thus Śiva was realized by me. // 38 //
Lalla's Vakhs as they stand are also a fusion in a positive way of Buddhism with Kashmir-Śaivism, but it is not required to be pointed out for it is obvious from her vakhs that what she calls śünya is also Siva. This represents perfection of her experience no doubt but to interprete the same in terms of Advaita is not justifiable, for Advaita as the philosophy of Absolute represents Absolute but partially because it does no justice to śünya or Void, if Śünya as is translated by the author is nothingness or Void. Śünya in fact, as is described by Lalla, is,
"Shunyas shunyāh milith gav' (42)
Though the author admits (on p. 27) that "Śūpyatā as meaning void' which in English connotation equals 'nothingness' or emptiness' is unfortunate" but must mean more aptly 'indeterminateness', why he knowingly commits himself to wrong translation is a moot question. Lalla's experience as she represents in her own words is enough to illustrate the correct meaning. Again in verse (39) (p. 195), Anamaya does not connote nothingness but that which is pure, of the form of bright light as has been aptly described in Vedic literature :
Vedā 'hametam puruşam mabantam ādityavarņam tamasah parastāt etc.,
The book otherwise is quite readable as it is by an experienced hand well acquainted with Yoga, Tantra and Kashmir Saivism. Those who doubt the efficacy of Yoga and Tantra should really read this book for its sound

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philosophizing and as a fresh account of the so-called esoteric practices, meant for transformation of means of perception. The book is relevant to the present times when there is over-all demand for reviewing traditional oriental practices meant for enriching our present cultural life which is overshadowed by mechanistic ideology. This has pushed aside the higher cultural purusuits almost on the periphary by onesided emphasis on gross material prosperity. The book also contains rich bibliography, glossary of Sanskrit-Kashmiri equivalents and also an index.
J.J. Shukla
Chikitsa, Volume I - 1979, pp. English Section 104 pages, Hindi Section 37 pages+39 pages, Published by Dharmatma Tatyaji Maharaj Memorial Medical Relief Trust, Edited by Dr. Shyam Kishore Lal and Dr. Arun M. Parkhe, Price Rs. 35,
There is increasing evidence that more and more serious notice is being taken of India's ancient medical system viz. Ayurved not only in this country, but also in foreign countries. There was a period in the world's medical history when it had reigned supreme even before the Arab took it over after the 7th century A.D. it was being studied in countries like Persia and Egypt. The impression that the teachings of Ayurved had a foundation in Indian superstition was a late western discovery. However, it was realized duridg the last century that only effective herbal remedy against a dread infection like lepracy was known to Ayurved; and about four decades ago, a unique herbal prescription against mal-developed blood pressure was again found to be that indicated by Ayurvedic medicine.
.. With startling advances in the methods and apparatus of modern medical science in its various branches, the opportunity to be more precise along scientific lines, about certain broad indications furnished in Ayurvedic literature and by current practitioners of that ancient medical technique. are coming more and more to the surface. When utilized, it discloses in a growing measure that there was substantial accurate basis for several centuries old claims of Ayurved, both in regard to its general approach to problems of ill health and in respect of treating specific diseases, and that Ayurvedic prescriptions seem to have been founded upon a wide and rational evalution of clinical experience.
It is in this background that we welcome an addition to the literature on the scientific appraisal of Ayurvedic principles and techniques in this volume of research papers, entitled "Chikitsa" Volume 1, 1979, published
24

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by Dharmatma Tatyaji Maharaj Memorial Medical Relief Trust. It contains 34 research papers, whose topics can be classified into : (a) purely botanical studies from advanced medical point of view are con.
tained in five research papers. (b) Studies of Ayurvedic treatment of specific diseases or health complaints
are contained in twelve research papers. An important contribution is
on successful treatment of leucoderam. (©) Exposition of basic principles of Ayurved is contained in eight research
papers, one of which deals with Ayurvedic method of identification and mode of investigation; yet another deals with I-tsing's observa
tions on bath treatment. (d) General aspects of Ayurved in relation to modern living conditions are
dealt with in eleven research papers. They include Shri M. S. Parkhe's important contribution on improvement in environmental public hygiene and Sarvashri Khan and Chaghtai's on Unani concept and treatment of jaundice.
These 34 researah papers are sufficient to indicate the wide range and scope in which the principles of Ayurved have been found relevant to modern conditions of both public health and personal hygiene and good living. Within the pages of this volume, there is discussion, both of general principles and summaries of scientific experiments. Accordingly, it is a witness to the firm contradiction, in rational terms, of the unscientific belief that Ayurved was superstition or that its practitioners were quacks. On the other hand, the significance and value of Ayurved and its practice would enable bringing within the reach of the poor masses of a developing country, solutions of health problems on definite and valid lines, suited to a low purchasing power and yet sanctioned by results of modern research. Dr. A. M. Parkhe and Dr. S. K. Lal, who have edited these research papers have rendered service to the cause of Ayurved.
S. V. Sohoni
Anvikşānayatattvabodha by Vardhamānopādhyāya, edited by Shri K. Raghunathan, published by G. N. Jha K. S. Vidyapeeth, Allahabad, 1979, pp. 10+130. Price not mentioned.
We know that the fifth chapter (adhyāya) of the Nyāyasūtras of Gautama deals mainly with the topics of Jāti (tricky devices) and Nigrahasthānas (checks in debate). This Anvīkşānayatattvabodha is an elaborate and lucid commentary thereon, composed by Vardhāmana Upādhyāya, a

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resident of Mithila and son of the well known Nvya-nyāya logician Gangeśa Upadhyāya who flourished in the 13th century AD.
The work is critically edited, for the first time, by Shri K. Raghunathan who has utilised two mss of the text, one written in Maithila script and another in Devanāgarī script. Readings are noted in foot-notes. Here and there the learned editor has given his annotations also in foot-notes. He has tried to make the text as flawless as possible. Two appendixes are added to the text -- one listing, in Sanskrit alphabetical order, the sūtras of the fifth adhyaya of the Nyāyasutra and the other recording the names of ācāryas, schools and works quoted in the Anvīkņānayatattvabodha. It is gratifying to know from the foreword that the editor has undertaken the task of editing the Trisatrīvptti (commentary on the first three sutras of the Nyāyasūtra) by Vardhamāna whose other works like Cintāmaņiprakāśa, Khandanaprakaśa still remain unpublished, though their mss are available.
In the Nyāya system the topics of Jāti and Nigrahasthāna have received special attention. Udayanācārya has written Nyayaparisista which is of the form of a commentary on the fifth Adhyāya only of the Nyāyasūtra. And Vardhamāna Upādhyāya has composed a commentary on the Nyāyaparisista. In the Tarkikarak şā, Varadarāja has extensively dealt with these topics. Vedāntadeśika, a propounder of Viśiştādvaita, has critically and minutely, discussed the topics in his Nyāyaparisuddhi. "Vadanyāya' of Dharmakirti is an important and illuminating Buddhist work on the subject while in the Jaina works of Akalanka, Vidyānanda and Prabhācandra these topics are fully discussed and critically examined.
Philosophical debates were in vogue in India from very early times. Hence these topics are discussed in various schools of Indian Philosophy, especially the Nyāya, Buddhist and Jaina. The editor and the publisher both deserve our congratulations for preparing and publishing this valuable work on Nyāya.
- Nagin J. Shah
Concept of Cow in the Rgveda by Doris Srinivasan, Publisher : Motilal Banarasidas, Delhi, pp. 162, Price Rs. 35/-.
The cow has been loved and worshipped in India from times in memorial. The very early reference to the Viśva-rüpa of the cow in the Atharvaveda IX.iv.1 describing it as the pantheon of several early gods of the Vedic Aryans testifies to the exalted position of the cow in the Vedic

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Age. From the Rgvedic times to the present day the cow has been the wealth (go-dhana), the symbol of liberality (as kāmadhenu), an emblem of love (vätsalya) and an idol of fertility and motherhood (cp. the words vrşabha, go-mātā etc.) in India. This bovine animal has been virtually the cornerstone of the village economy in India. Much has been written on this subject, which, therefore is by no means new. The author has herself given a list of the recent works on the subject. (See fn.1 p.1) which constitutes the basis upon which the superstructure of the present work is built. This is however the first work of its kind in so far as it focuses attention on a particular aspect of Vedic Studies, viz. the cow verses in the Rgveda which theme is treated as part of a larger theme in the early works. By a comprehensive analysis of the cow terms, the author has made an attempt to inquire into the concepts which are responsible for raising the cow to a sanctified position. This is sufficient to justify this one more addition to the vast literature on Vedic Studies.
The author seeks here to decide the implication of the word 'go' in a fourfold context : economic, ritualistic, mythological and epithetical. This extremely useful work is divided into five chapters. In the first chapter, the author points out in a general way how the cow was an extremely appropriate figure to express some of the main interests of the Vedic Age. Several words signifying the cow viz. govaśā, aghnyā, usrā, dhenu, etc. are philologically analysed and examined by the writer. It is pointed out that generic word 'go' stands for bovines in the Rgveda, but is used in a metoDymical and figurative sense in the economic and sacerdotal contexts. The cow is identified with goddesses like Dakşiņā, Uşas, Aditi, Prśni and ultimately it became a symbol of fertility. To understand the concept 'go' is to gain better insight into the cultural dynamics of the Vedic period. The present work provides the right information to initiate the reader to the better understanding of some of the important Vedic hymns.
The second chapter in its four sections discusses the relevance of the cow in the economic life of the Vedic times and points out how 'go' in its primary as well as secondary sense pervaded the economic life of the Vedic Aryans so as to be called 'dhana' (wealth). The author has critically discussed the exegetic passages pertinent to the subject. The last section of this chapter deals with a very interesting aspect of Vedic literature viz. the similes, wherein the cow is variedly made the standard of comparison. The author has very ingeniously tried to relate the cow to the religious thought of the times. The word 'go' with its many implications, viz. the milch cow, dakšiņā, speech, maternal creative force, the cosmic waters, the rays, etc. has been philologically discussed.

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The third chapter deals with the cow as related to the Vedic ritual. The learned writer has taken great pains to explain how 'go' as 'the supplier of milk', as oblation to gods, as food, as 'a mixing material for Soma', as 'wealth', craved for both by the priest and the patron, as 'the hide for Soma preparation spreads through the sacerdotal activities of the Aryans.
The fourth chapter, dealing with 'cow' in the Vedic Mythology, is the longest and the most important part of this work. It aims, inter alia at resolving the two major myths : the Indravştra myth (i.e. the creation myth) and the myth of the Paņis. The author has given an erudite explapation of the myths, she has enumerated the narrative and symbolic divergencies between these two hymns and has very correctly suggested that the hymn of Panis, the withholders of sacrifice, would assume meaning against the general background viz. that even after creation the evil forces were not curbed. This latter work was achieved by sacrifice which was possible only after the discomfiture of the anti-sacrifice demons, the Panis. The word 'go' in this connection signifies not merely waters/light but also the bovine animal highly prized by the Vedic Aryans. The author has tried to connect Vala with the Paņi myth and even suggested that Vala is the leader of Paņis.
The fifth chapter contains a list of epithets of gods like Indra etc., goddesses like Aditi etc. and the dual divinity Rodasi.
The author deserves congratulations from her readers for the 366 learned and instructive footnotes which she has given to corroborate her text.
The two indices at the end are also a very useful part of the work showing the care the author has taken to facilitate reference work for her readers.
The proof reading is scrupulously done as is testified by the almost completely spotless text which is except for once (see p. 63, 9th line from the bottom) totally free from printing errors.
It would not be out of place to suggest that since the book is printed and published in India, the author should have given the translation of the French and German quotations (extending over more than 30 lines) for the benefit of her Indian readers many of whom know *small French and little German".
P. R. Vora

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जेग, मुनि नथमल, आदर्श साहित्यसंघ प्रकाशन, चूरू, १९७८, रु. १२=०० । महाप्राज्ञ मुनि श्री नथमल जो जैनयोग के पुनरुद्धार के यशके भागी हैं । प्रायः लुप्त जैनयोग परंपराका निरूपण इस ग्रन्थ में करके मुनिश्री ने ध्यानप्रक्रिया में रस रखने वालों के लिए एक उपयुक्त साधन उपस्थित किया है । इसमें साधना पद्धतिका भी विशद विवेचन अनुभव के आधार पर किया गया है - यह विशेषता है । अनुभव के आधार पर होने से ही इसमें बौद्ध और वैदिक साधना प्रक्रिया का सम्मिलन किया गया है। प्रक्रिया विलुप्त होने से जहाँ से जो भी ग्राह्य मिला उसे जैन प्रक्रिया में संमिलित करने में मुनिश्री ने संकोचका अनुभव नहीं किया—यहो इस ग्रन्थ की विशेषता है । आचार्य हरिभद्र और आ० हेमचन्द्रादि के बाद साधना की प्रक्रिया में यह नया प्रयोग है ओर उसकी उचितता तो स्वयं साधक ही बता सकता है । किन्तु मुनिश्री द्वारा निर्दिष्ट यह पद्धति अनेक साधकों के अनुभव के बाद ही निश्चतरूप धारण करेगी । यह तो अभी प्रारंभ है ।
जैन
ग्रन्थ में शरीर और आत्मा के भेदज्ञान द्वारा अपने स्वरूप का संबोध कैसे होता हैइसका निरूपण उत्तम प्रकारसे हुआ है । मूढता को निराकृत करके भावना द्वारा अन्तरष्टि का कैसे विकास होता है - इसका विस्तृत निरूपण हैं और उसमें विशेषतः अन्यत्वानुप्रेक्षा, एकत्वानुप्रेक्षा, अनित्यानु०, अशरणानु०, आदि का विशद विवेचन है । धर्म ध्यान की विशद विवेचना है ।
लेश्याका विवेचन आभामंडल के रूपमें नये आयामों को लेकर है जो विशेष ध्यान देने योग्य है । चैतन्य केन्द्रों की विवेचना और तेजोलेश्या की नई व्याख्या विशेषतः विचारणीय है । संकल्प शक्ति कैसे बढ़ाई जाय उसका प्रायोगिक विवरण है और अंत में आचारांगसूत्रमें प्रेक्षाध्यान के तत्त्व और भ० महावीर के साधनाप्रयोग देकर पुस्तकको बहुमूल्य बनाया है ।
छपाई सुन्दर है । किन्तु कही २ भ्रान्ति रह गई है, जैसे पृ० १३ में "बन्ध और संवर
में
ये दोनों मनको चंचल बनाते हैं" ऐसा मुद्रित है, किन्तु वहाँ "बन्ध और आस्रव" होना चाहिए । “क्रियावाद" शब्द आसव के अर्थ प्रयुक्त है ( पृ०१५ ) किन्तु सूयगड में भ. महावीरने क्रियावाद का उपदेश दिया है - ऐसा निर्देश है, उसे ध्यान में रखें, यह प्रयोग आवके अर्थ में खटकता है । पृ.१८ पंक्ति १२ में "आस्रवों में प्रवृत्त होता है तब सुख का हेतु" है किन्तु यहाँ " दुःखका हेतु" होना चाहिए । देखें इसी पृष्ठ की अंतिम पंक्ति ।
पुस्तक के जेकेट में "जैनयोग" के नीचे जो यह मुद्रित है - " योग समाप्त होते हैं वही योग का आदि बिन्दु है" - यहाँ भ्रम होना संभव है । प्रथम योग शब्द मन-वचन-काय योग के लिए है और दूसरा योग शब्द साधना के लिए है । अत एव प्रारंभ में “कायादि के योग" लिखा होता तो अच्छा होता ।
दलसुख मालवणिया
चेतनाका ऊर्ध्वारोहण - मुनि नथमल, प्र० आदर्श साहित्य संघ प्रकाशन, चूरू, ई० १९७८, रु० १३=०० |
प्रस्तुत पुस्तकका पहला संस्करण ई० १९७१ में प्रकाशित हुआ था । उसी का विस्तार करके यह पुनः प्रकाशन है । इस पुस्तक के महत्त्वके विषय में इतना ही कहना पर्याप्त है कि जिसने भी इसे देखा पूरा पढे बिना रहा नहीं और पुस्तक अनेक वाचकों में घूमती रहो और मूल मालिकके लिए दुर्लभ हो गई ।

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आत्मा और कर्म इस विषयको लेकर बो चिंतन मुनिजी ने इसमें दिया है वह रोचक है और कर्म से बन्धन कैसे होता है और चैतन्यको कर्म से मुक्त करने का क्या उपाय हैइसका विवरण किसीको भी आत्मोपलब्धिके लिए प्रेरित करे ऐसा हुआ है ।
–दलसुख मालवणिया निगंठ शातपुत्त-लेखक, ज्ञानचंद जैन, प्रकाशक, हिन्दी समिति, उत्तर प्रदेश शासन, लखनौ, ई.१९७७, आठ रुपये ।
श्री ज्ञानचंद जैनने भगवान महावीर की यह जीवन गाथा ऐतिहासिक परिप्रेक्ष्य में धर्मनिरपेक्ष दृष्टिसे लिखने का प्रयास किया है। प्राचीन जैन आगम आचारांग और कल्पसूत्र जैसे ग्रन्थों का उपयोग किया गया है । किन्तु साथ ही बादके ग्रन्थों में आने वाली घटनाओं का भी संकलन किया है । इस दृष्टि से कहा जा सकता है कि लेखक शुद्ध इतिहास-दृष्टि से यह गाथा लिखने में सफल हुए हैं-यह स्थिति नहीं । किन्तु भ. महावीर की जीवनी सुवाच्यरूप में उपस्थित हुई है यह निश्चित रूप से कहा जा सकता है।
इतिहास-दृष्टि से देखा जाय तो उनके जीवनकी सामग्री जो आचारांग प्रथम श्रुतस्कंध में मिलती है उतनी ही है। बाकी सब कथाभाग क्रमशः जोडा गया है और वह अब इतिहास माना जाने लगा है। इस दृष्टि से यह ग्रन्थ इतिहास के परिप्रेक्ष्य में कहा जा सकता है।
वस्तुत: भ. महावीर के जीवन के लिखनेवालों के लिए यह जानना जरूरी है कि भ. महावीर के जीवनकी रूपरेखा तीन स्तरों में है । प्रथम स्तर वह है जिसमें उनके त्याग
और तपस्या का ही वर्णन मिलता है। उनके जीवन की अन्य कोई घटना मिलती नहीं । उनको अभी लौकिक पुरुष ही माना जाता है। दूसरे स्तर में उनके बाल जीवन और साधक जीवन तथा तीर्थकर बनने के बाद उनके शिष्यपरिवार आदि का विवरण मिलता है। तीसरे स्तर में उनके साधक जीवन की अनेक घटनाएँ, उनका विहारक्रम आदि तथा विशेषतः पूर्व जन्मों की घटनाओं का विवरण मिलता है, जिनका कि संबन्ध उनके इस जीवन की घटनाओं के साथ जो वास्तविक रूप से घटी हों या न घटी हो, जोडा गया है । अब वे अलोकिक पुरुष के रूप में हमारे समक्ष उपस्थित होते हैं । ऐसी स्थिति भारतवर्षीय प्रत्येक प्राचीन महापुरुषों की जीवनी में हमें मिलती है । और भारतीयों में अपना इतिहास सुरक्षित रखने की परंपरा दृढ नहीं हुई-इस आक्षेत्र में कुछ तथ्य है ऐसा प्रतीत होता है ।
जब पूरी ऐतिहासिक सामग्री का ही अभाव हों फिर भी जीवन लिखना हो तो मध्यम मार्ग ही श्रेय है । अत एव प्रस्तुत ग्रन्थ के लेखकने सत्य-अर्धसत्य आदि को मिलाकर जो जीवन लिखा है, वह आदरणीय होगा इसमें संदेह नहीं है।
लेखकने आचागंग आदि जो प्राचीनतम सामग्री है उसका जब उपयोग किया है तब श्वेताम्बर संमत गर्भापहरण जैसी अलौकिक घटना का उल्लेख आवश्यक हो जाता है। यह संभव हो या असंभव यह दूसग प्रश्न है । उल्लेख करके उस घटना को क्यों कैसे स्थान मिला इसकी चर्चा की जा सकती थो । किन्तु इतिहास के नाम पर सर्वथा लोप कर देना उचित नहीं जंचता । लेखक ने दिगम्बर को अमान्य ऐसी विवाह की घटना को लिया यह उनकी इतिहास दृष्टि को सिद्ध करता है और ताटस्थ्य को भी। पृ. ४८ में दी गई भ. महावीर की दिनचर्या, एक साधु के लिए जो बादमें व्यवस्थित हुई,दी गई है वह उचित नहीं

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साधना की, कोई गुरु
जंचता । वे अपना अधिक समय ध्यान में ही बिताते थे ऐसी स्थितिमें वाचना और प्रतिपृच्छना जैसे कार्य वे करते हों इसमें संदेह है । जब अकेले ही नहीं ऐसी स्थिति में यह वाचना आदिका प्रश्न ही नहीं ऊठता इन सबके होते हुए भी भगवान् महावोर की यह जोवनी दृष्टि से लिखने का आदरणीय प्रयास है इसमें संदेह नहीं ।
।
जैनधर्म के प्रभावक आचार्य - लेखिका - साध्वी संघमित्रा, प्रकाशक- जैन विश्व भारती, लाडनूं, मूल्य २५ रुपये, ई. १९७९ ।
आगमयुग, उत्कर्षयुग और नवीनयुग- इस तीन युगों का विवरण देकर उन युगों में होने वाले प्रभावक आचार्यों का जीवन साध्वी श्री संघमित्राजी ने देनेका प्रयास किया है । आगम युग के सुधर्मा से लेकर देवर्षिगण तक का, उत्कर्ष युग के आचार्य वृद्धवादी से गुणरत्नसूर तक का और नवीन युगके आ. हीरविजयजी से लेकर आचार्य तुलसी तक के आचार्यों का जीवन इस ग्रन्थ में लिखनेका प्रयास है ।
आदेय है और इतिहास -
-
- दलसुख मालवणिया
इस ग्रन्थ की प्रथम विशेषता यह है कि इसमें जैन धर्म के सभी संप्रदायों के मान्य आचार्यों की जो भी इतिहास और अर्ध इतिहास की सामग्री मिलती है उसका उपयोग करके तत्तत् आचार्यो की जीवनी लिखी गईं है । लेखिकाने आचार्यों के प्रति आदरशील होकर लिखा है ।
प्रायः ऐसे ग्रन्थों में सांप्रदायिक दृष्टि देखी जाती हैं । इस ग्रन्थ की यह विशेषता है कि इसमें संप्रदाय को नहीं किन्तु जैन प्रभावक आचार्यों को महत्त्वका स्थान दिया गया है । आशा है कि जैन संघ के इतिहास की जिज्ञासा रखने वालों के और उपादेय होगा ।
लिए यह ग्रन्थ आदरणीय
- दलसुख मालवणिया
आपणा फागु काव्यो, ले० रमणलाल ची. शाह, परिचय पुस्तिका नं. ४९४, परिचय ट्रस्ट, बंबई, मूल्य०० =७५,१९७९ ।
३२ पृष्ठ की इस छोटी सी पुस्तिका में फागुकाव्यों के विषय में डो. रमणलाल शाहने पूरी जानकारा गुजराती भाषा में संक्षेप में देदी है । विशेषता यह है कि आज तक के ज्ञात फागुआं को विषय विभाग करके परिचय दिया है । - दलसुख मालवणिया
श्रावक धर्म दर्शन, प्रवचनकार श्री पुष्कर मुनि, संपादक श्री देवेन्द्रमुनि शास्त्री, प्र० तारकगुरु जैन ग्रन्थमाला, उदयपुर, ई० १९७८, मूल्य, पैतीस रुपये ।
इस ग्रन्थ की भूमिका में विद्वान संपादकने आगम साहित्य में श्रावक धर्मके विषय में जो निर्देश मिलते हैं, उनका विवरण देकर श्वेताम्बर और दिगम्बर आचार्यों ने श्रावक धर्म के विषय में जो साहित्य लिखा है उसका परिचय दिया है । उसके बाद ग्रन्थ में उपाध्याय श्री पुष्कर मुनि द्वारा दिये गये प्रवचनों के आधार पर विषय का संकलन किया है । व्रत और श्रावकों के व्रतों के विषय में यह ग्रन्थ विश्वकोष के रूप में लिखा गया है। श्रावक के व्रतों के विषय की कोई चर्चा इसमें न मिले यह संभव नहीं । प्रतिपादन में अनेक दृष्टांतकथाओं के कारण ग्रन्थ रोचक तो है ही साथ ही प्रत्येक व्रत की सूक्ष्म चर्चा भी सैद्धान्तिक रूप में की गई है । ग्रन्थ संशोधन करनेवाले विद्वानों और आचरण में रस रखनेवाले मुमुक्षु दोनों के लिए अत्यन्त उपयोगी सिद्ध होगा ।
- दलसुख मालवणिया

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193
रामविलासकाव्यम्-लेखक-विश्वनाथ भट्ट चित्तपावन रानडे, संपादक-श्री गोपाल नारायण बहुरा, महाराजा सवाई मानसिंह (द्वितीय) स्मारक ग्रन्थमाला, नं ३, प्रकाशक-महाराजा सवाईमानसिंह (द्वितीय) म्युजियम, सीटीपेलेस, जपुर, ई. १९७८, मूल्य बारह रुपये ।
इसका संपादन सुप्रसिद्ध विद्वान श्री गोपाल नारायण बहराने बड़े परिश्रम से किया है। संपादन की पद्धति का नैपुण्य उनमें है अत एव प्रस्तुत संपादन एक उत्तम संपादन का नमूना हमारे समक्ष उपस्थित करता है। श्री बहुराजो ने अंत में सकल पद्योंका अकारादि - अनुक्रम दिया है और प्रारंभ में जो प्रास्ताविक लिखा है उसमें इस काव्यका सार दिया है। काव्य कर्ता के अन्य ग्रन्थों का परिचय दिया है। विशेषतः वाजपेय यज्ञ के विषय में विवरण इस लिए दिया है कि काव्य के नायक जयपुर के राजा सवाई जयसिंह ने वाजपेय यज्ञ का उद्धार किया था और उसका अनुष्ठान करवाया था । इस तरह इस इतिहासनिष्ठ काव्य का संपादन करके इतिहास-रसिकों के लिए तथा विशेषतः यज्ञरसिकों के लिए समुचित सामग्री उपस्थित की है।
-दलसुख मालवणिया समयसुन्दर, डॉ. रमणलाल ची. शाह, कुमकुम प्रकाशन, गुजराती ग्रन्थकार श्रेणीः १६, अमदावाद, मूल्य साडा सात रुपिया, १९७९.
डॉ. शाहे 'समयसुंदर' नामे कृतिमा प्रारंभमां समयसुदरतुं जीवन आप्यु छे. अने पछी तेमनी बधीज कृतिओनो तेना महस्व प्रमाणे परिचय आप्यो छे. समयसुन्दर ना जीवन अने कवन विषे अत्यार सुधीमा घणु लखायु . स्यारे ते वधाना साररूप स्वतन्त्रपणे लखायेल आ ग्रन्थ संशोधकोने उपयोगी थशे ज.
-दलसुख मालवणिया भारतीय भाषाओं के विकास और साहित्य की समृद्धि में श्रमणों का महत्त्वपूर्ण योगदान, ले. डॉ. के. आर. चन्द्र, प्रका० प्राकृत जैन विद्या विकास फंड, अहमदाबाद-१५, १९७९, पत्र-२८, मूल्यः- डाक खर्चे ।
यह लघु पुस्तिका, 'भारतीय संस्कृति के विकास में श्रमण संस्कृति का योगदान' नामक संगोष्ठी में, १९७७ में नागपुर विश्वविद्यालय में पढे गये लेख का किञ्चित परिवर्तित रूप है।
इस छोटी सी पुस्तिका में लेखक महोदय ने अति संक्षेत में प्राचीन भारत में विद्यमान सांस्कृतिक परम्पराओं और भाषाओं का परिचय देते हुए इन में श्रमण परंपरा और उनके साहित्य का परिचय दिया है । श्रमणों का साहित्य मुख्य रूपेण तत्तत्कालीन प्राकृतों में रचा गया है । लेखक ने कौशल्यपूर्वक कालक्रम से मागधी, पालि, अर्धमागधी, शौरसेनी, महाराष्ट्री, अपभ्रंश और अवहह आदि मध्यकालीन भारतीय आर्य भाषाओं में रचे गये श्रमण साहित्य का विषय-निदर्शन कराते हर उन उन विषयों के उपलब्ध महत्त्वपूर्ण ग्रन्थों का निर्देश किया है । इसके बाद संस्कृत में रचे गये साहित्य का सामान्य परिचय दे कर बाद में आधुनिक भारतीय आर्य भाषाओं के उद्गम काल से १८ को शती त के श्रमण साहित्य का विहंगावलोकन किया है । अंत में दक्षिण की द्राविड कुल की भाषाओं में उपलब्ध श्रमण-साहित्य का भी सामान्य परिचय दिया है ।
इस तरह भारतीय संस्कृति के विकास में और भारतीय साहित्य की समृद्धि में श्रमणों का प्रदान महत्त्वपूर्ण और विशिष्ट रहा है यह दिखाने का लेखक का प्रयत्न रहा है । श्रमणसाहित्य के जिज्ञासु अध्येताओं के लिए मार्गदर्शिका के रूप में यह पुस्तिका उपयोगी सिद्ध होगी।
-र. म. शाह.

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प्राकृत स्वयं-शिक्षक, खण्ड १ ले० डॉ प्रेम जयपुर, १९७९ | मूल्य रु. २०००० (सजिल्द) रू०
994
सुमन जैन, प्रका० १५००० ( पेपरवर्क) ।
प्राचीन भारतीय संस्कृति, धर्म, दर्शन, कला इत्यादि का मर्म पाने के लिए जितनी आवश्यकता संस्कृत भाषा के अध्ययन की है उतनी ही प्राकृत भाषा के अध्ययन की है यह अब सर्वविदित है । प्राकृत के पठन-पाठन का प्रबंध विश्वविद्यालयों की उच्चतम कक्षाओं में बढ़ता जा रहा है यह हर्ष का विषय है। इस संदर्भ में प्रस्तुत पुस्तक प्राकृत अध्येताओं के लिए निःशंक अत्यंत उपयोगी सिद्ध होगी ।
प्राकृत भारती,
डॉ. जैन ने प्राकृत शिक्षण के लिए यहाँ उचित ढंग से नवोन भाषावैज्ञानिक शैली का प्रयोग किया है। प्राचीन परंपरा में प्राकृत संस्कृत में से निष्पन्न हुई है ऐसी मान्यता थी। इस मिथ्या धारणा बनाने में कतिपय प्राकृत व्याकरणकारों का मा योगदान था और इसी वजह से आज तक प्राकृत भाषा संस्कृत के आधार से ही पढी पढाई जा रही थी। लेखक ने शायद प्रथम बार ही संस्कृत को सहाय के बिना भी प्राकृत भाषा पढाई जा सकती है इस का दृष्टांत पुस्तक के रूप में पेश किया है। लेखक इस के लिए बधाई के पात्र है। प्रस्तुत पुस्तक में लेखक ने ८९ पाठों में क्रमश: सरल वाक्यों के प्रयोग से प्राकृत व्याकरण का ज्ञान हिन्दो माध्यम से दे दिया है। केवल हिन्दी भाषा जानने वाला पाठक भी अपने आप इस पुस्तक की सहाय से प्राकृत का अध्ययन कर सके इस तरह की सरलतम शैटी लेखक ने अपनाई है। इन पाठों के अन्त में प्राचीन अर्वाचीन प्राकृत साहित्य से चून कर मद्य-पद्य-संग्रह के रूप में १० पाठ सरल शब्दार्थ के साथ जोड दिये गये हैं, जो विद्यार्थी को प्राकृत साहित्य का परिचय कराने में उपयोगी सिद्ध होंगे ।

पूरी
समग्र पुस्तक में कही भी क्लिष्टता न आ जाय इसके लिए लेखक ने सावधानी बरती है । छाई आदि भी सुन्दर हैं। आशा करते है इस का द्वितीय खण्ड भी शीघ्र प्रकाशित हो ।
-र. म. शाह
.

Page #196

Statement about ownership and other particulars about Sambodhl, thie Quarterly Journal of L. D. Institute of Indology, Ahmedabad, to be published in the first issue every year after the last day of March,
Form IV
(See Rule 8)
1. Place of Publication 2. Periodicity of its Publication 3. Printer's Name
Nationaltiy Address
4. Publisher's Name
Nationality Address
Ahmedabad. Quarterly. (1) Swami Shri Tribhuvandasji Shastri
Indian. Shri Ramanand Printing Press,
Kakaria Road, Ahmedabad-22. (2) K. Bhikhalal Bhavsar
Indian, Shri Swaminarayan Mudran Mandir, A/6, Bhavasar Society, Nava Vadai, Abemedabad-13 Nagin J. Shah. Indian, Director, L. D. Institute of Indology, Ahmedabad-9. (1) Dalsukh Malvasia (2) Dr. H. C. Bhayani (3) Nagin J. Shab Indian. L. D. Institute of Indology, Ahmedabad-9. L. D. Institute of Indology, Ahmedabad-9.
5. Editors' Names
Nationality Address
6. Names and Addresses of
Individuals who own the newspaper and partners or shareholders holding more than one-percent of the total capital.
1, Nagin J. Shah, hereby declare that the particulars given above aro true to the best of my knowledge and belief.
Nagia J. Shah
Signature of Publishers.

Page #197

Notes : Instead of copper plate(l) of Vijayadeva, we have wrongly printed
some other plate. This mistake will be corrected in the next Volume (IX).
Editors

Page #198

३. जधीना से प्राप्त ऋषभनाथ चौमुखी
१. मथुरा से प्राप्त कुषाणकालीन जिनचौमुखी
४. बाराणसी से प्राप्त जिनचौमुखी
२. मथुरा से प्राप्त कुषाणकालीन जिनचौमुखी

Page #199

HYPES
५. शहडोल से प्राप्त जिनचौमुखी
७. चौमुखी जिनालय, इन्दौर
६. राजगिर से प्राप्त जिनचौमुखी

Page #200

सर्वतोभद्रिका जिन मूर्तियां या जिन चौमुखी
मारुतिनन्दन प्रसाद तिवारी प्रतिमा सर्वतोभद्रिका या सर्वतोभद्र प्रतिमा का अर्थ है वह प्रतिमा जो सभी ओर से शुभ या मंगलकारी' है, अर्थात् ऐसा शिल्पकार्य जिसमें एक ही शिलाखण्ड में चारों ओर चार प्रतिमाएं निरूपित हो। पहलो शती ई० में कुषाण काल में मथुरा में इनका निर्माण प्रारम्भ हुआ। इन मूर्तियों में चारों दिशाओं में चार जिन मूर्तियां उत्कीर्ण हैं। लेखों में ऐसी मूर्तियों को 'प्रतिमा सर्वतोभद्रिका', 'सर्वतोभद्र प्रतिमा', 'शवदोभद्रिक एवं 'चतुर्बिबि" कहा गया है। इन मूर्तियों को चौमुखी, चौमुख और चतुर्मुख भी कहा गया है। ऐसी प्रतिमाएं दिगंबर स्थलों पर विशेष लोकप्रिय थीं।
जिन चौमुखी की धारणाको विद्वानों ने बिन समवसरण की प्रारंभिक कल्पना पर आधारित और उसमें हुए विकास का सूचक माना है।' पर इस प्रभाव को स्वीकार करने में कई कठिनाईयां हैं । समवसरण वह देवनिर्मित सभा हे जहां देवता, मनुष्य एवं पशु-पक्षी जिनों के उपदेश का श्रवण करते हैं । कैवल्य प्राप्ति के बाद प्रत्येक जिन अपना प्रथम उपदेश समवसरण में ही देते है । समवसरण तीन प्राचीरों वाला भवन है, जिसके ऊपरी भाग में अष्टप्रतिहार्यों से युक्त जिन ध्यान मुद्रा में विराजमान (पूर्वाभिमुख) होते हैं। सभी दिशाओं के श्रोता जिनका दर्शन कर सकें, इस उद्देश्य से व्यंतर देवों ने अन्य तीन दिशाओं में भी उसी जिन की रत्नमय प्रतिमाएं स्थापित की थी। यह उल्लेख सर्वप्रथम आठवींनवीं शती ई० के जैन ग्रन्थों में प्राप्त होता है। प्रारंभिक जैन ग्रन्थों में चार दिशाओं में चार जिन मूर्तियों के निरूपण का उल्लेख नहीं प्राप्त होता है। ऐस. स्थिति में कुषाणकालीन जिनकी चौमुखी में चार अलग-अलग जिनों के उत्कर्णन को समवसरण की धारणा से प्रभावित
और उसमें हए किसी विकास का सूचक नहीं माना जा सकता । आठवी-नवीं शती ई. के ग्रन्थों में भी समवसरण में किसी एक ही जिन की चार मर्तियों के निरूपण का उल्लेख है. जब कि कुषाणकालीन चौमुखी में चार अलग-अलग जिनों को चित्रित किया गया है। समवसरण में जिन सदैव ध्यानमुद्रा में आसीन होते हैं, जब कि कुषाणकालीन चौमुखी की जिन मर्तियां कायोत्सर्ग में खड़ी हैं। जहां हमें समकालीन जैन ग्रन्थों में जिन चौमखी मर्सि की कल्पना का निश्चित आधार नहीं प्राप्त होता है, वहीं तत्कालीन और पूर्ववर्ती शिल्प में ऐसे एकमुख और बहुमुख शिवलिंग एवं यक्ष मूर्तियां प्राप्त होती हैं जिनसे जिन चौमुखी की धारणा के प्रभावित होने की संभावना हो सकती है। जिन चौमुखी पर स्वस्तिक" और मौर्य शासक अशोक के सिंह" एवं वृषभ स्तम्भ शीर्षों का भी कुछ प्रभाव असम्भव नहीं है।
जिन चौमुखी प्रतिमाओं को मुख्यतः दो वर्गों में बाँटा जा सकता है । पहले वर्ग में ऐसी मूर्तियां हैं जिनमें एक ही जिन की चार मूर्तियां उत्कीर्ण हैं । दूसरे वर्ग की मूर्तियों में चार अलग-अलग जिनों की मूर्तियां है। पहले वर्ग की मूर्तियों का उत्कीर्णन सातवीं-आठवीं शती ई० में प्रारम्भ हुआ। किन्तु दूसरे वर्ग की मूर्तियां पहली शती ई० से ही बनने लगी थीं। मथुरा की कुषाणकालीन चौमुखी मूर्तियां इसी दूसरे वर्म की है । तुलनात्मक दृष्टि से पहले वर्ग की मूर्तियां संख्या में बहुत कम है । पहले वर्ग की मूर्तियों में जिनों के लांछन सामान्यतः नहीं प्रदर्शित हैं।

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मारुतिनन्दन प्रसाद तिवारी
प्रारम्भिक मूर्तियां
प्राचीनतम जिन चौमुखी मूर्तियां कुषाणकाल की हैं। मथुरा से इन मूर्तियों के १५ उदाहरण मिले हैं। सभी में चार जिन आकृतियां साधारण पीठिका पर कायोत्सर्ग में खड़ी हैं।" श्रीवत्स से युक्त सभी जिन निर्वस्त्र है । चार में से केवल दो ही जिनों की पहचान जटाओं
और सात सर्पफणों को छत्रावली के आधार पर क्रमशः ऋषभनाथ और पार्श्वनाथ से संभव है (चित्र १-२)।" कुषाणकालीन जिन चौमुखी मूर्तियों में उपासको एवं भामण्डल के अतिरिक्त अन्य कोई भी प्रतिहार्य (यथा, सिंहासन, चामरधर सेवक, त्रिछत्र, अशोक वृक्ष, दिव्य भवनि, सुरपुष्पवृष्टि) उत्कीर्ण नहीं हैं। गुप्तकाल में जिन चौमुखी का उत्कीर्णन लोकप्रिय नहीं प्रतीत होता । हमें इस काल की केवल एक मूर्ति मथुरा से ज्ञात है जो पुरातत्त्व संग्रहालय, मथुरा (बी ६८) में सुरक्षित है। कुषाणकालीन मूर्तियों के समान हो इसमें भी केवल ऋषभनाथ एवं पार्श्वनाथ की ही पहचान संभव है। पूर्वमध्ययुगीन मूर्तियां : ल० ८ वीं से १२ शती ई.)
बिनों के स्वतंत्र लांछनोंके निर्धारण के साथ ही ल• आठवीं शती ई० से जिन चौमुखी मातियों में सभी जिनो के साथ लांछनों के उत्कीर्णन की परम्परा प्रारम्भ हुई । ऐसी एक प्रारंभिक मूर्ति राजगिर के सोनभण्डार गुफा में है। बिहार और बंगाल की चौमुखी मूर्तियों में सभी जिनों के साथ स्वतंत्र लांछनों का उत्कीर्णन विशेष लोकप्रिय था । अन्य क्षेत्रों में सामान्यतः कषाणकालीन चौमुखी मूर्तियों के समान केवल दो ही जिनों (ऋषभनाथ एवं पार्वनाथ) की पहचान संभव है। चौमुखी मूर्तियों में ऋषभनाथ और पार्श्वनाथ के अतिरिक्त अजितनाथ, संभवनाथ, अभिनन्दन, सुपार्श्वनाथ, चन्द्रप्रभ, कुंथुनाथ, नेमिनाथ, शांतिनाथ, और महावीर की मूर्तियां उत्कीर्ण हैं।
ल. आठवीं-नवीं शती ई० में जिन चौमुखी मूर्तियों में कुछ अन्य विशेषताएं भी प्रदर्शित हुई। चौमुखो मूर्तियों में चार प्रमुख जिनों के साथ लघु जिन मूर्तियों का उत्कीर्णन • भी प्रारम्भ हुआ। लघु जिन मूर्तियों की संख्या सदैव घटती बढती रही है। इनमें कभीकभी २० या ४८ छोटी जिन मूर्तियां उत्कीर्ण हैं, जो चार मुख्य जिनों के साथ मिलकर क्रमशः जिन चौवीसी और नन्दीश्वर द्वीप के भाव को व्यक्त करती हैं।
चारों प्रमुख जिन मूर्तियों के साथ सामान्य प्रतिहार्यों, एवं कभी कभी यक्ष-यक्षी युगलों और नवग्रहों को भी प्रदर्शित किया जाने लगा। साथ ही साथ चौमुखी मूर्तियों के शीर्ष भाग छोटे जिनालयों के रूप में निर्मित होने लगे, जिनम आमलक और कलश भी उत्कीर्ण हये । कछ क्षेत्रों में चतुर्मुख जिनालयों का भी निर्माण हआ। चतर्मख जिनालय का एक प्रारंभिक उदाहरण (ल. ९ वी शती ई.) पहाड़पुर (बंगाल) से मिला है। यह चौमुख मन्दिर चार प्रवेशद्वारों से युक्त है, और इसके मध्य में चार प्रतिमाएं उत्कीर्ण हैं। ल. ग्यारहवों शती ई. का एक विशाल चौमुखी जिनालय इन्दौर (गुना, म. प्र.) में है" (चित्र-७)। चारों जिन आकृतियां ध्यानमुद्रा में विराजमान हैं। और समान प्रातिहार्यों एवं यक्ष-यक्षी युगलों से युक्त है । मूलनायकों के परिकर में जिनों, स्थापना युक्त जैन आचार्यों एवं गोद में बालक लिये स्त्री-पुरुष युगलों की कई आकृतियां उत्कीर्ण हैं। .. ग्यारहवींबारहवीं शती इ० में स्तंभो के शीर्षभाग में भी चौमुखी का उत्कीर्णन प्रारम्भ हुआ। ऐसे दो उदाहरण पुरातात्त्विक संग्रहालय, ग्वालियर एवं राज्य संग्रहालय, लखनऊ (०,७३) में हैं।

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सर्वतोभद्रका जिन मूर्तियां
अ हम विभिन्न क्षेत्रों की चौमुखी मूर्तियों का अलग-अलग अध्ययन करेगें । राजस्थान - गुजरात
गुजरात और राजस्थान में श्वेताम्बर स्थलों पर जिन चौमुखी का उत्कीर्णन विशेष लोकप्रिय नहीं था । इस क्षेत्र से दोनों वर्गों की चौमुखी मूर्तियां मिली हैं । दूसरे वर्ग की मूर्तियों में मथुरा की कुषाणकालीन चौमुखी मूर्तियों के समान केवल ऋषभनाथ और पार्श्वनाथ की ही पहचान सम्भव है ।
जीना (भरतपुर) से प्राप्त नवीं शती की एक दिगम्बर मूर्ति भरतपुर राज्य संग्रहालय (३) में है (चित्र - ३) । " इसमें जटाओं से शोभित ऋषभनाथ की चार कायोत्सर्ग मूर्तियां उत्कीर्ण हैं । ल० ग्यारहवीं शती ३० की दो मूर्तियां बोकानेर संग्रहालय (१६७२) एवं राजपुताना संग्रहालय अजमेर (४९३ ) में हैं । इनमें ध्यानमुद्रा में विराजमान जिनों के साथ लांछन उत्कीर्ण नहीं हैं ।
२०
अकोटा से दूसरे वर्ग की दशवीं से बारहवीं शती ई० के मध्य की तीन श्वेताम्बर मूर्तियां मिली हैं । मूर्तियों के ऊपरी भाग शिखर के रूपमें निर्मित हैं। सभी उदाहरणों में जिन आकृतियां ध्यानमुद्रा में बैठी हैं । इनमें केवल ऋषभनाथ एवं पार्श्वनाथ की ही पहचान संभव है। बारहवीं शती ई० की एक मूर्ति विमल वसही की देवकुलिका १७ में सुरक्षित है ।" यहाँ जिनों के लांछन उत्कर्ण नहीं हैं, पर यक्ष-यक्षी निरूपित हैं । यक्ष-यक्षी के आधार पर केवल दो ही जिनों, ऋषभनाथ एवं नेमिनाथ की पहचान संभव है । जिनों के सिंहासनों पर चतुर्भुज शांति देवी और तोरणों पर प्रज्ञप्ति, बज्रांकुशी, अच्छुप्ता एवं हामानसी महाविद्याओं की मूर्तियां उत्कर्ण हैं ।
उत्तरप्रदेश - मध्यप्रदेश :
इस क्षेत्र में दोनों वर्गों की चौमुखो मूर्तियां निर्मित हुई । पर दूसरे वर्ग की मूर्तियों की संख्या अधिक है | प्रथम वर्ग को ल० आठवीं शती ई० की एक मूर्ति भारत कला भवन, वाराणसी (७७) में है (चित्र - ४) । सभी जिन निर्वस्त्र हैं और कायोत्सर्ग में साधारण पीठिका पर खड़े हैं। जिनों के लांछन उत्कीर्ण नहीं हैं । प्रत्येक जिन की पीठिका पर दो ध्यानस्थ जिन मूर्तियां उत्कीर्ण हैं। कौशांत्रो से मिली एक मूर्ति (१० वीं शती ई०) इलाहाबाद संग्रहालय (ए० एम० ९४३) में है। लांछन विहीन चारों जिन मूर्तियाँ कायोत्सर्ग में खड़ी हैं। समान विवरणों वाली दो अन्य मूर्तियां क्रमशः ग्वालियर एवं मथुरा (१५२९) संग्रहालयों में. सुरक्षित हैं। कंकाली टीला, मथुरा से मिली और राज्य संग्रहालय, लखनऊ (जे - २३.६) में सुरक्षित १०२३ ई० की एक मूर्ति में ध्यानमुद्रा में चार जिन मूर्तियां उत्कीर्ण हैं । जिनों के लांछन नहीं प्रदर्शित हैं। पर पीठिका लेख में इसे वर्धमान ( महावीर ) का चतुर्भित्र बताया गया है । मूर्ति का शीर्षभाग मन्दिर के शिखर के रूप में निर्मित है । प्रत्येक जिन सिंहासन, धर्मचक्र, त्रिछत्र एवं वृक्ष की पत्तियों से युक्त हैं बटेश्वर (आगरा) से मिली एक मूर्ति (११ वीं शती ई०) राज्य संग्रहालय, लखनऊ में है । लांछन रहित जिन ध्यानमुद्रा में विराजमान है । प्रत्येक जिन के साथ सिंहासन, भामण्डल, त्रिछत्र, दुन्दुभिव:दक, उड्डीयमान मालाधर एवं उपासक आमूर्तित हैं । देवगढ़ से इस वर्ग की पांच मूर्तियां मिलो हैं । २४ सभी उदाहरणों में लांछन विहीन जिन मूर्तियां कायोत्सर्ग में उत्कीर्ण हैं ।
।

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मारुतिनन्दन प्रसाद तिवारी
दूसरे वर्ग की ल० आटवीं शती ई० की एक मूर्ति पुरातत्त्व संग्रहालय, मथुरा (बी६५) में है । चारों जिन ध्यान मुद्रा में विराजमान हैं। लटकती जटाओं, सप्तसर्पफणों की छत्रावली एवं सर्वानुभूति यक्ष और अम्बिका यक्षी की आकृतियों के आधार पर तीन जिनों की पहचान क्रमशः ऋषभनाथ, पार्श्वनाथ, एवं नेमिनाथ से संभव है।
दसरे वर्ग की सर्वाधिक मूर्तियां (१० वीं- १२ वीं शती ई०) देवगढ (ललितपुर) में हैं। अधिकांश मूर्तियों में जिन कायोत्सर्ग में खड़े हैं। मूर्तियों के ऊपरी भाग सामान्यतः शिखर के रूप में निर्मित हैं। जिनों के साथ सिंहासन, चामरधर, त्रिछत्र, दुन्दुभिवादक, उड्डीयमान मालाधर, गज़ एवं अशोक वृक्ष की पत्तियां भी उत्कीर्ण हैं। ग्यारहवीं शती ई० की दो मूर्तियों में चारों जिनों के साथ यक्ष-यक्षी भी निरूपित हैं। दोनों मूर्तियां मन्दिर १२ की चहारदीवारी के मुख्य प्रवेशद्वार के समीप हैं। इनमें केवल ऋषभनाथ एवं पार्श्वनाथ की ही पहचान स्पष्ट है । देवगढ़ की अधिकांश मूर्तियों में केवल ऋषभनाथ एवं पार्श्वनाथ (या सुपार्श्वनाथ)" की पहचान सम्भव है । सभी जिनों के साथ लांछन केवल कुछ ही उदाहरणों में उत्कीर्ण हैं । मन्दिर २६ के समीप की एक मूर्ति (११ वों शती ई०) में धानमुद्रा में विराजमान जिन वृषभ, कपि, शशि एवं मृग लांछनों से युक्त हैं। इस प्रकार यह ऋषभनाथ, अभिनन्दन, चन्द्रप्रभ एवं शान्तिनाथ की चौमुखी है।
राज्य संग्रहालय, लखनऊ में सरायघाट (अलीगढ़) और बटेश्वर (आगरा) से मिली दसवों शती ई. की दो कायोत्सर्ग मूर्तियां (जे ८१३, जी १४१) सुरक्षित है। इनमें केवन ऋषभनाथ और पार्श्वनाथ की ही पहचान सम्भव है। एक मूर्ति में आठ ग्रहों की भी मूर्तियाँ उत्कीर्ण हैं। ऐसी ही मूर्ति शहडोल (म०प्र०) से भी मिली है (चित्र ५)। इसमें जिन आकृतियां ध्यानमुद्रा में विराजमान है। ___ खजुराहो से केवल एक ही मूर्ति (११ वीं शती ई०) मिली है। यह मूर्ति पुरातात्विक संग्रहालय, खजुराहो (१५८८) में संकलित है। सभी जिन ध्यानमुद्रा में विराजमान हैं। जिनों में केवल ऋषभनाथ एवं पार्श्वनाथ को ही पहचान सम्भव है। प्रत्येक जिन मूर्ति के परिकर में १२ लघु जिन आकृतियां उत्कीर्ण हैं। इस प्रकार मुख्य जिनों सहित इस चौमुखी में कुल ५२ जिन आकृतियाँ हैं । २९ बिहार-उड़ीसा-बंगाल: ___बिहार और बंगाल से केवल दूसरे वर्ग की ही मूर्तियाँ मिली हैं। उड़ीसा से मिली किसी मूर्ति की जानकारी हमें नहीं है। बंगाल में जिन चौमुखी मूर्तियों (१० वीं-१२वीं शती ई.) का उत्कीर्णन विशेष लोकप्रिय था । इस क्षेत्र की सभी मूर्तियों में जिन निर्वस्त्र हैं, और का. योत्सर्ग मुद्रा में खड़े हैं। इस क्षेत्र की चोमुखी मूर्तियों में केवल ऋषभनाथ, अजितनाथ, संभवनाथ, अभिनन्दन, चन्द्रप्रभ, शान्तिनाथ, कुंथुनाथ, पार्श्वनाथ एवं महावीर की ही मूर्तियां उस्कीणें हुई।
राजगिर के सोनभण्डार गुफा की ल• आठवीं शती ई० की एक मूर्ति में जिनों के लांछन पीठीका के धर्म चक्र के दोनों ओर उत्कीर्ण है (चित्र.६)। इस मूर्ति में वर्तमान अवसर्पिणी के प्रथम चार जिन, ऋषभनाथ, अजितनाथ, संभवनाथ एवं अभिनन्दन, आमूर्तित हैं।
. दसवीं-ग्यारहवीं शती ई० की सत-देउलिया (बर्दवान) से मिली एक मूर्ति आशुतोष संग्रहालय, कलकत्ता में सुर क्षेत है।" मूर्ति का ऊपरी भाग शिखर के रूप में बना है। चारों

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सर्वतोभद्रिका जिन मूर्तियां
दिशाओं में ऋषभनाथ, चन्द्रप्रभ, पावयाथ एवं महावीर को मूर्तियां उत्कीर्ण है। बंगाल के विभिन्न स्थलों से प्राप्त दसवीं से बारहवीं शती ई० के मध्य की कई मूर्तियां स्टेट आर्कियालाजी गैलरी, बंगाल में संग्रहीत हैं। पक्बीरा ग्राम (पुरुलिया) की दसवों-ग्यारहवीं शती ई. की एक मूर्ति में ऋषभनाथ, कुंथुनाथ, शांतिनाथ, एवं महावीर की मूर्तियां उत्कीर्ण हैं।33 अंबिका नगर (बांकुडा) से प्राप्त एक मूर्ति में केवल ऋषभनाथ, चन्द्रप्रभ एवं शांतिनाथ की पहचान सम्भव है। पाद-टिप्पणी (१) एपिप्राफिया इण्डिका, खं० २, (कलकत्ता, १८९४), दिल्ली १९७० (पुनमुद्रित),
पृ० २०२-३, २१० । भट्टाचार्य, ब० सी०, दि जैन आइकानोग्राफो, लाहौर,
१९३९, पृ० ४८ । अग्रवाल, वो० एस०, मथुरा म्यूजियम केटलॉग, भाग ३, - वाराणसी, १९६३, पृ० २७ । दे, सुधीन, 'चौमुख एक सिम्बॉलिक जैन आर्ट', जैन
जर्नल, खं० ६, अं० १, जुलाई १९७१, पृ० २७ । (२) एपिमाफिया इण्डिका, खं० १, कलकत्ता, १८९२, पृ० ३८२; लेख सं० २, सं० २, पृ० २०३, लेख सं० १६ ।
(३) वही, खं० २, पृ. २०२, लेख सं० १३ ।
(४) वही, ख० २ पृ० २०९-१०, लेख सं० ३७ । ..... (४) वही, खं० २, पृ० २११ लेख सं० ४१ ।
(६) द्रष्टव्य, शाह, यू० ५०, स्टडीज इन जैन आर्ट, वाराणसी, १९५५ पृ०९४-९५ । दे, सुधीन, पूर्व निर्दिष्ट, पृ० २७ । श्रीवास्तव बी० एन०, 'सम इन्टरेस्टिग जैन स्कल्पचर्स इन दि स्टेट म्यूजिम, लखनऊ', संग्रहालय पुरातत्त्व पत्रिका, अं० ९, जून १९७२, पृ.
. (७) द्रष्टव्य, आदि पुराण २२. १९५, २३. ९२ । त्रिषष्टिशला कापुरुषचरित्र १. ३. ४२२-६८६ । भण्डारकर, डी० आर०, 'जैन आइकानोग्राफी-समवसरण', इण्डियन ऐण्टिक्वेरी • खं० ४., पृ० १२५-३० ।
(८) समवसरण की धारणा सर्वप्रथम मथुग की एक चौमुखी मूर्ति में ही अभिव्यक्त हुई । पीठिका लेख में मूर्ति को महावीर की जिन चोमुखी (वर्धमानश्चतुर्बिरः) बताया गया है- द्रष्टव्य, एपिग्राफिया इण्डिका, खं० २, पृ० २११, लेख ४१। .
(९) मथुरा से कुषाणकालीन एकमुखी और पंचमुखी शिवलिंगों के उदाहरण मिले हैं। पंचमुखी शिवलिंग में चार मुख चार दिशाओं में हैं और एक सबसे ऊपर है-द्रष्टव्य,
अग्रवाल वी० एस०, भारतीय कला . वाराणसी, १९७७ पृ० २६७-६८ । गुडीमल्लम (दक्षिण भारत) के पहली शती ई. पु. के शिवलिंग में लिंगम् के समक्ष स्थानक मुद्रा में शिव का मानवाकृति उत्कीर्ण है द्रष्टव्य, बनी, जे० एन०, दि डोवेलपमेण्ट ऑव हिन्दू
आइकानोग्राफी कलकत्ता, १९५६, पृ० ४६१ । शुक्ल, डी० एन०, प्रतिमा विज्ञान, १९५६, लखनऊ, पृ० ३१५; पाण्डेय, दोन बन्धु, 'प्रतिमा सर्वतोद्रिका' राज्य संग्रहालय, लखनऊ में २८ और २९ जनवरी १९७२ को जैन कला पर हुए संगोष्ठी में पढ़ा लेख ।
(१०) राजघाट (वाराणसी) से मिली परवती शुगकालीन एक त्रिमुख यक्ष मूर्ति में तीन दिशाओं में तीन यक्ष भाकृतियां उत्कीर्ण हैं- द्रष्टव्य, अग्रवाल, पी० के०, 'दि ट्रिपल .

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६
मारुतिनन्दन प्रसाद तिवारी
यक्ष स्टैचू फ्राम राजघाट, छविः गोल्डेन जुबिली वाल्यूम ऑव दि भारत कला भवन, वाराणसी, १९७१, पृ० ३४०-४२ ।
(१२) डा० अग्रवाल ने स्वस्तिक को द्यावापृथिवी के मण्डल के चतुर्भुजी आधार का प्रतीक और सूर्योदय एवं सूर्यास्त के साथ संबंधित चार दिशाओं का मूर्त रूप माना है । उन्होंने ब्रह्मा के चार मुखों को चार दिशाओं का प्रतीक माना है जिससे स्वस्तिकका रूप संपन्न होता था- द्रष्टव्य, अग्रवाल, वी० एस० भारतोय कला पृ० ३३६, ३४३ । क्या यह संभव नहीं कि जिन चौमुखी में चार दिशाओं में चार जिनों का चित्रण भी स्वस्तिक की ही कल्पना से प्रभावित रहा हो ?
(१२) अशोक का सारनाथ सिंह शीर्ष स्तम्भ इस दृष्टि से उल्लेखनीय है जिसमें स्तम्भ शीर्ष पर चार दिशाओं में चार सिंह आकृतियां पोठ बटाए उत्कीर्ण हैं ।
(१३) उल्लेखनीय है कि चौमुखी मूर्तियों में जिन अधिकांशतः कायोत्सर्ग मुद्रा में ही निरूपित हैं ।
(१४) शेष दो मूर्तियां नेमिनाथ एवं महावीर की हो सकती हैं, क्योंकि कुषाण काल में मथुरा में इन दोनों जिनों की स्वतन्त्र मूर्तियां पर्याप्त संख्या में उत्कीर्ण हुई । कृष्ण और बलराम के चचेरे भाई होने के कारण नेमिनाथ का मथुरा में विशेष सम्मान था । कुषाण काल तक इन जिनों के लक्षण निर्धारित नहीं हुए थे, इसी कारण चौमुखी मूर्तियों में इनकी निश्चित पहचान संभव नहीं है । ऋषभनाथ एवं पार्श्वनाथ की मूर्तियां चौमुखी में सदैव एक दूसरे से विपरीत दिशा में उत्कीर्ण हैं । दो अन्य दिशाओं की मूर्तियां भी परस्पर विपरीत दिशा में हैं। चोमुखी में जिन मूर्तियों की उपर्युक्त स्थिति भी ऋषभनाथ, नेमिनाथ, पार्श्वनाथ एवं महावीर की मूर्तियां स्वीकार करने में बाधक नहीं हैं ।
I
(१५) द्रष्टव्य, दे, सुधीन, पूर्व निर्दिष्ट, पृ० २७ ।
(१६) अमेरिकन इन्स्टीट्यूट आव इण्डियन स्टडीज, वाराणसी, चित्र संग्रह ८२. ३९, ८२.४० ।
(१७) जैन, नीरज, 'पुरातात्विक संग्रहालय, ग्वालियर की जैन मूर्तियां' अनेकान्त, वर्ष १६, अं० ५, पृ० २१४ ।
(१८) अमेरिकन इन्स्टीट्यूट आव इण्डियन स्टडीज, वाराणसी, चित्र संग्रह १५६. ७१, १५६.६८ ।
(१९) श्रीवास्तव, त्री० एन, केटलाग ऐण्ड गाईड टू गंगा गोल्डेन जुबिली वाल्यूम, बीकानेर, बम्बई, १९६१, पृ० १९ ।
(२०) शाह, यू०पी०, अकोटा ब्रोन्जेज, बम्बई, १९५९, पृ० ६०-६१, फलक ७० - ए, ७० त्री, ७१-ए ।
(२१) मूलनायक की मूर्तियां संप्रति सुरक्षित नहीं हैं ।
(२२) चंद्र, प्रमोद, स्टोन स्कल्पचर इन दि एलाहाबाद म्यूजियम, बम्बई, १९७०. पृ० १४४ ।
(२३) ठाकुर, एस० आर०, म्यूजियम, ग्वालियर, लश्कर, पृ०
पृ० ३० ।

केलाग आव स्कल्पचर्स इन दि आर्किअलाजिकल २०, अग्रवाल, वी० एस. मथुरा म्यूजियम केटलाग

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सर्वतोभद्रिका जिन मूर्तियां (२४) ये मूर्तिया मंदिर १२ को चहारदीवारी एवं मन्दिर १५ से. मिली हैं।।
(२५) देवगढ़ में २५ से अधिक मूर्तियां हैं । अधिकांश मूर्तियां मंदिर १२ की चहारदीवारी पर उत्कीर्ण हैं।
(२६) मदिर १२ की एक मूर्ति में ऋषभनाथ एवं शांतिनाथ की पहचान संभव है। (२७) मथुरा संग्रहालय की एक मूर्ति (बी ६६) में भी नवग्रहों की मूर्तिया उत्कीर्ण
(२८) अमेरिकन इन्स्टीट्यूट आव इण्डियन स्टडीज, वाराणसी, चित्र संग्रह १०१.७१, १०१.७२, १०१.७३ ।
(२९) दिगंबर परम्परा के नंदीश्वर द्वीप पट्ट पर ५२ जिन आकृतियां उत्कीर्ण होती हैं - द्रष्टव्य, शाह, यू०पी० स्टडीज इन जैन आर्ट, पृ० १२० ।
(३०) कुरेशी, मुहम्मद हमीद, राजगिर, दिल्ली, १९६०, पृ० २८, आर्किअलाजिकल सर्वे आव इण्डिया, दिल्ली, चित्र संग्रह १४३०। ५५ ।
(३१) सरकार, शिव शंकर, 'आन सम जैन इमेजेज फ्राम बगाल' माडन रिव्यू, खं० १०६, अं० २, पृ० १३१ ।
(३६) दे, सुधीन, पूर्व निर्दिष्ट पृ. २७-३० ।
(३३) बनर्जी, ए०, 'ट्रेसेज आव जैनिजम इन बंगाल', जर्नल आव दि यू०पी० हिस्टारिकल सोसाइटी, खं० २३, भाग १-२, १९५०, पृ० १६८ ।
(३४) मित्रा, देवला, 'सम जैन एन्टिक्विटीज फ्राम बांकुड़ा, वेस्ट बंगाल', जर्नल आव दि एशियाटिक सोसाइटी आव बंगाल, खं० २४, अं० २, १९५८ (१९६०) पू० १३३ । ।
चित्र-सूची (१) चित्र १ : मथुरा से प्राप्त कुषाणकालीन जिन चौमुखी मूर्ति, पुरातत्त्व संग्रहालय, मथुरा (क्रमांक बी ६९)।
(२) चित्र २ : मथुरा से प्राप्त कुषाणकालीन जिन चौमुखी मूर्ति, पुरातत्त्व संग्रहालय मथुरा (क्रमांक बी ७०)।
(३) चित्र ३ : जधीना (भरतपुर, राजस्थान) से मिली ऋषभनाथ की चौमुखी मूर्ति, भरतपुर राज्य संग्रहालय (क्रमांक ३), ल. नवीं शती ई. ।
(४) चित्र ४ : वाराणसी (उ०प्र०) से मिली और भारत कला भवन, वाराणसी (क्रमांक ७७) में सुरक्षित चौमुखी जिन मूर्ति, ल० आठवीं शती ई० ।
(५) चित्र ५ : शहडोल (म०प्र०) से मिली जिन चौमुखी मूर्ति, ल. दसवीं शती ई० ।
(६) चित्र ६ : राजगिर (बिहार) के सोनभण्डार गुफा की जिन चौमुखी मूर्ति, ल. आठवीं शती ई०।
(७) चित्र ७ : चौमुखी जिनालय, इन्दौर (गुना, म० प्र०) ल. ग्यारहवीं शती ई० ।
(चित्र १, २ पुरातत्त्व संग्रहालय, मथुरा; चित्र ६ आर्कियलॉजिकल सर्वे ऑव इण्डिया, दिल्ली, और शेष चित्र अमे रकन इन्स्टीट्यूट ओव इण्डियन स्टडीज, वाराणसी के सौजन्य से)

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कालिदास की कृतियों में तन्त्रीवाद्य एवं वादनकला
सुषमा कुलश्रेष्ठ महाकवि कालिदास के ग्रन्थो में उनका विविध शास्त्र-विषयक पांण्डित्य परिलक्षित होता है । व्याकरण, दर्शन, आयुर्वेद, वनस्पतिशास्त्र तथा सङ्गीत आदि ललित कलाओं में कवि परम निष्णात थे । गीतं वाद्य च नृत्यञ्च त्रयं सङ्गीतमुच्यते । सङ्गीत के अन्तर्गत गायन, वादन तथा नृत्य तीनों को परिगणित किया जाता है । विभिन्न वाद्यों द्वारा उद्भूत स्वर तथा लय का आनन्द वाद्य सङ्गीत अथवा वादन द्वारा प्राप्त होता है । साङ्गीतिक वाद्य चार प्रकार के माने गए हैं । आचार्य भरतमुनि के अनुसार -
ततं तन्त्रीकृतं ज्ञेयमवनद्ध तु पौष्करम् । घनं तालस्तु विज्ञेयः सुषिरो वंश उच्यते ॥ ना० शा० ॥ २८॥२
कालिदास को इन चारों प्रकार के वाद्यों का पूर्ण ज्ञान था। प्रस्तुत लेख में कालिदासकी. कृतियो में उल्लिखित तन्त्रीवाद्यों अथवा ततवाद्यों के विवेचन एवं वादनकलाविषयक कविकौशल के मूल्यांकन का प्रयास किया गया है ।
उंगलियों से छेड़कर (यथा स्वरमण्डल, तम्बूग आदि), कोण या त्रिकोण (मिजराब) की सहायता से (यथा सितार, वीणा, सरोद आदि), गज से रगड़कर (यथा सारङ्गी, इसराज, दिलरुचा अदि) तथा डण्डी से प्रहार कर (शन्तूर) वजाये जाने बाले वाद्य तत वाद्य कहलाते हैं । तत अथवा तन्त्री वाद्यों में वीणा, वल्लकी, परिवादिनी तथा तन्त्री का कवि ने अनेकशः प्रयोग किया है। शास्त्रों में अनेक प्रकार की वीणाओं के उल्लेख उपलब्ध होते हैं। 'उत्सले वा मलिनवसने' - मेघदूत के इस पद्य में कवि ने वीणा तथा तन्त्री शब्दों का प्रयोग किया है। शास्त्रों में तीन प्रकार की तन्त्रीवीणाओं - एकतन्त्री, द्वितन्त्री तथा त्रितन्त्री का उल्लेख मिलता है । भगवान् ब्रह्मा नाट्यवेद के आविष्कर्ता एवं भरतमुनि के शिक्षक थे । इनकी वीणा का नाम ब्राह्मी वीणा था । ब्राह्मी वीणा के अन्य नाम घोषा. घोषक, घोषवतो एवम् एकतन्त्री भी कहे गए हैं । एकतन्त्री का वर्णन सङ्गीतरत्नाकर में अच्छी तरह किया गया है । वीणा के दण्ड की लम्बाई तीन हस्त अर्थात ७२ अंगल (५४ इंच) होती थी। दण्ड की परिधि या घेरे का नाप एक वितस्ति या बित्ता (९ इंच) होता था। दण्ड का छिद्र पूरी लम्बाई में १.५ अंगुल न्यास का रहता था । एक सिरे से १७ अंगुल की दूरी पर अलाबु या कद्दू को बाँधना होता था । दण्ड अबनूस की लकड़ी से बनाया जाता था । कद्दू का व्यास ६० अंगुल (४५ इंच) होता था । दूसरे सिरे में कम रहता था। ककुभ के ऊपर धातु से बनाई हुई कुर्मपृष्ठ की भाँति पत्रिका . होती थी। कद् के उपर नागपाश सहित रस्सी बाँधी जाती थी । ताँत अर्थात् स्नायु को तन्त्री को नागपाश में बांधकर ककुभ के उपर की पत्रिका के ऊपर लाकर शङ्कु या र्टी से वांधा जाता था । तन्त्री और पत्रिका के बीच में नादसिद्धि के लिए वेणुनिर्मित 'जीवा' रखते थे । इम वीणा में सारिकाएं नहीं है । बायें हाथ के अंगूठा, कनिष्ठिका और मध्यमा पर वेणनिर्मित कनिका को धारण कर तर्जनी से आघात करके सारण किया जाता था । तन्त्री को ऊर्ध्वमुख करके तथा कद को अधोमुख करके, ककुभ को दाहिने पाँव पर रखकर, कदद को कंधे के ऊपर रहने की स्थिति में रखकर, जीवा से एक बित्ता की दरी पर उंगली से वादन किया जाता था। .
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2
कालिदास की कृतियों में
इस बीणा को 'घोष' या 'ब्रह्मयोणा' भी कहते हैं। यह सब वीणाओं की जननी है । सब पापों से विमुक्त कर सकती है क्योंकि विष्णुरूप, लक्ष्मीजी पत्रिकारूप, ब्रह्मा वासुकिरूप, चन्द्र जीवारूप और सूर्य
इसके दर्शन एवं स्पर्श भी भुक्तिमुक्तिदायक हैं । यह इसमें शिवजी दण्डरूप, पार्वतीजी तन्त्रीरूप, ककुभ तुच (कद्दू ) रून, सरस्वती कद्दू की नाभिरूप, दोरक सारिका रूप हैं । अतएव वीणा सर्वदेवमय होने के कारण सकल मङ्गलों का स्थान है । एकतन्त्री में सारिकायें न होने के कारण समस्त ग्राम, मूर्च्छनाएं एवं २२ श्रुतियाँ प्रतिक्षण उपस्थित रहती थीं
श्रुतयोऽथ स्वरा मूर्च्छना नानाविधास्तथा । एकतन्त्री कवीणाय सर्वमेतत्प्रतिष्ठितम् ॥
- तन्त्रीमार्द्रा नयनसलिलैः सारयित्वा कथञ्चिद्
ही है । भरत, मतन
भूयोभूयः स्वयमपि कृतां मूच्र्छनां विस्मरन्ती ॥ उत्तरमेघ २६ यहाँ तन्त्री से सम्भवतः कालिदास का अभिप्राय एकतन्त्री से तथा नारद के समय तक जिसे घोषक, घोषवती अथवा ब्राह्मी वीणा कहते थे, उसी को नान्यदेव, सुधाला तथा शार्ङ्गदेव आदि के समय में एकतन्त्री के नाम से पुकारा गया है । नारदकृत सङ्गीतमकरन्द में १९ वीणाओं के नाम प्राप्त होते हैं। वे हैं
१. कच्छपी

२. कुब्जिका ३. चित्रा
४. वदन्ती ५. परिवादिनी
भरतभाष्य नान्यदेव (पाण्डुलिपि)
६. जया
७. घोषावती ८. ज्येष्ठा
११. वैष्णवी
१२. ब्राह्मी
१३. रौद्री
१४. कूर्मी
१५. रावणी
१६. सारस्वती
१७. किन्नरी
१८. सैरन्ध्री १९. घोषका
९. नकुली
१०. महती
:
तारों की संख्या तथा वादनविधि के भेद से एक बीणा के अनेक भेद बन गये। इसी बात को सोमेश्वर ने अपने मानसोल्लास में लिखा है-
तन्त्री भेदैः क्रियामेदेवणावाद्यमनेकधा ।३/५७२
मेघदूत की नायिका वक्षपत्नी कुशल संगीतज्ञा है और वीणावादन के सहारे अपने विरह के दिन व्यतीत करती है। वीणा को अपने उत्सङ्ग पर रखकर उसके वादन के द्वारा यक्षपत्नी प्रियंविरहसम्बन्धी स्वनिबद्ध गीत उच्च स्वर से गाने के लिए समुत्सुक है। नेत्रों से अनवरत निःसृत 'अश्रुओं से क्लिन्न होने के कारण वीणा की तन्त्री क्वणन के लिए अनुपयुक्त हो रही है । ऐसी विस्वरता को दूर करने के लिए यक्षपत्नी को तन्त्री की बारंबार सारणा करनी पड़ रही है। स्वर में मिलाई गई तन्त्री का क्लिन्नता के कारण विस्वर हो जाना स्वाभाविक है । उसको पुनः यथास्पर मिलाने के लिए सङ्गीत की क्रियाकुशलता अपेक्षित है. इसमें संदेहावकाश नहीं ।
स. २

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१०
सुषमा कुलश्रेष्ठ निरन्तर निःसृत नीरबिन्दुओं से वीणातन्त्री में कैसी विस्वरता आ जाती है, इसका ज्ञान यक्षपली को है जो कि उसके वीणावादनकौशल को व्यक्त करता है। वीणा की तन्त्री प्रत्यक्ष वादनक्रियामें की गई छेडने की क्रिया से न्यूनाधिक मात्रा में विस्वर हो जाती है, यह मत क्रियाकुचक. सङ्गीतज्ञों के लिए अनुभवसिद्ध है। स्वर की इस सूक्ष्म न्यूनाधिकता को जानकर उसको स्वर में मिलाने के लिए स्वरज्ञान की आवश्यकता होती है जो प्रयास एवम् अनुभव से ही संभव है।
इन्दुमती के मृतशरीर की अस्तव्यस्तता को व्यक्त करने के लिए महाकवि ने ऐसी विगततन्त्री वीणा का उल्लेख किया है जिसकी तन्त्रियाँ अस्तव्यस्त हैं और जिनको पुनश्च मिलाने के लिए वीणावादक गोद में ले बैठा है अर्थात् शिथिल एवं विस्वर तन्त्रियों वाली वीणा की सारणा करने के लिए वीणावादक जिस प्रकार उसे अपनी गोद में उठाकर स्वर में मिलाने के लिए उद्योग करता है, उसी प्रकार इन्दुमति के मृत देह को अपनी गोद में लेकर अज राजा इन्दुमति के देह को सहला रहे हैं
प्रतियोजयितव्यवल्लकीसमवस्थामथ सत्त्वविप्लवात् ।।
स निनाय नितान्तवत्सलः परिगृह्योचितमङ्कमङ्गनाम् ॥ रघु० ८/४१ तन्त्री के स्वर में मिलाये जाने की प्रक्रिया से कवि अच्छी तरह परिचित है। पार्वती के मधुर स्वर का वर्णन करते हुए कवि उपमा भी सङ्गीतसम्बन्धिनी ही देते हैं। मधुर स्वर . वाली पार्वती के बोलने पर मधुर स्वर के लिए प्रसिद्ध कोकिल का भी स्वर श्रोता के लिए उसी प्रकार श्रुतिकटू होता था, जिस प्रकार ठीक न मिली हुई तन्त्री का स्वर । कविकृत यह वर्णन उनके सङ्गीतविषयक परमवैदुष्य का सूचक है- सङ्गीत से अपरिचित जन के लिए ठीक स्वर या बेसुरे स्वर में चाहे कोई अन्तर न हो किन्तु सङ्गीताभिश जन के लिए वितन्त्री का स्वर निश्चय ही बड़ा अरुचिकर होता है
स्वरेण तस्याममृतस्रुतेव प्रजल्पितायामभिजातवाचि ।
अप्यन्यपुष्टा प्रतिकूलशब्दा श्रोतुर्वितन्त्रीरिव ताड्यमाना ।। कुमार० १/४५
राजा अग्निवर्ण स्वयं संगीतकुशल हैं और उनके अङ्क में वीणा सदैव विराजमान रहती है
अङ्कमपरिवर्तनोचिते तस्य निन्यतुरशून्यतामुभे । वल्लकी च हृदयङ्गमस्वना वल्गुवागपि च वामलोचना ॥रघु० १९/१३
राजा अग्निवर्ण की अन्तःपुर-प्रमदाएं सङ्गीतशिल्प में निपुण बतलाई गई है। अङ्गारक्रीडा के कारण ओष्ठ तथा अङ्क के क्षत-विक्षत होने पर भी वेणु तथा वीणा का वादन वे अतिकौशल से करती हैं
वेणुना दशनपीडिताधरा वीणया नखपदाङ्कितोरवः । . शिल्पकार्य उभयेन वेजितास्तं विजिह्मनयना व्यलोभयन् ॥रघु. १९/३५
रघुवंश के अष्टम सर्ग में नारदमुनि गोकर्णक्षेत्रस्थ शङ्कर के दर्शन के लिए जा रहे थे। उस समय उनकी वीणा में लगी हुई पुष्पमाला इन्दुमति के प्रवास्थल पर गिरी जिससे उनकी मृत्यु हो गई।' इस प्रसङ्ग में कवि ने उावीणयितु (वीणयोपसमीपे गातुम् ), आतोद्य तथा
१. अथ रोषसि दक्षिणोदधेः भितगोकर्णनिकेतमीश्वरम् । उपवीणयितु ययौ रवेरुदयावृ. तिपयन मारदः ॥ कुसुमैग्रंथितामपार्थिवै: स्रजमातोद्यशिरोनिवेषिताम् । अहरस्किल तस्य वेगवानधिवासस्पृहयैव मारुतः ॥ भ्रमरैः कुसुमानुसारिभिः परिकीर्णा परिवादिनी मुनेः । ददृशे पवनावलेपवं सजती बाष्पमिवाञ्जनाविलम् ॥रघु० ८/३३-३५

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११
कालिदास को कृतियों में परिवादिनी इन सङ्गीतविषयक अन्दों का प्रयोग किया है। आतोद्य का अर्थ वाद्य है। यहाँ नारद की वीणा के लिए परिवादिनी शब्द प्रयुक्त है। कहते हैं कि सर्वप्रथम कालिदास ने ही परिवादिनी वीणा का उल्लेख किया है। उसके बाद इसका नाम सङ्गीत-मकरन्द में उपलब्ध होता है। यतिमान-पादखण्ड, अभिधानचिन्तामणि आदि में भी परिवादिनी वीणा का उल्लेख प्राप्त होता है। उसमें सात तन्त्रियाँ होतो है... सप्तभिः तन्त्रीभिः दृश्यते परिवादिनी ।
-वाद्यप्रकाश, ३०, ततवाद्यानि, (पाण्डुलिपि) . वीणा तु वल्लको, विपञ्ची सा तु तन्त्रीभिः सप्तभिः परिवादिनी इत्यमरः ।
कालिदास ने नारदवीणा के लिए परिवादिनी का प्रयोग किया है जबकी माघप्रणीत शिन- मालवध में नारदर्वणा के लिए 'महती' यह नाम प्रयुक्त हुआ है
रणद्भिराघनया नभस्वतः पृथग्विभिन्नश्रुतिमण्डलैः स्वरैः ।। स्फुटीभवग्रामविशेषमूर्च्छनामवेक्षमाणं महती मुहुर्मुहुः ॥१॥ सङ्गीतमकरन्द में परिवादिनी और महती दोनों का ही उल्लेख है।
ऋतुसंहार में दो स्थलों पर तन्त्री तथा वल्लकी का प्रयोग उपलब्ध होता है। सुतन्त्रिगीतं मदनस्य दीपन शुचौ निशीथेऽनुभवन्ति कामिनः । ऋतु. १/३
सवल्लकीकाकलिगोतनिष्वनैर्विबोध्यते सुप्त इवाद्य मन्मथः ॥ ऋत. १४८ : वीणावादक अथवा वीणाधारी के लिए कालिदास ने वीणिन् तथा प्रवीण शब्दों का प्रयोग किया है यथा मेघदूत में
सिद्धद्वन्द्वर्जलकणमयाद्वीणिभिस्त्यक्तमार्ग । पूर्वमेघ ४९ .. तथा कुमारसंभव में
... विश्वावसुप्राग्रहरैः प्रवीणैः सङ्गीयमानत्रिपुरावदानः ।७४८ .... कवि ने यहाँ जानबूझकर विश्वावसु का नाम लिया है क्योंकि वे गन्धर्वश्रेष्ठ (गन्धर्षप्रमुख) तथा इन्द्रसभा के सङ्गीतज्ञ थे। उनकी वीणा का नाम बृहती था। प्रवीण का अ वीणा येषां ते अथवा वीणया प्रगायन्तीति ।
गायकों एवं वादकों को अपने वाद्ययन्त्रों से विशेष लगाव होता है और इसलिए वे उनकी पूर्ण सुरक्षा का बहुत ध्यान रखते हैं। मेघदूत में सिद्ध-दम्पति के, जलकणों से वीणा के तारो के नष्ट होने के भय से मेष के मार्ग को छोड़ देने तथा यक्षिणी के भी अपने अश्रुओं से भीगे हुए तन्त्री के तारों को आँसू पोछकर ठीक कर देने की कल्पना की गई है। आज भी देखा जाता है कि सङ्गीतज्ञों के गृहों में सबसे अच्छे तथा सुरक्षित स्थान पर बाययात्रों को रखा जाता है। - आधुनिक काल के प्रसिद्ध एवं प्रवलित तन्त्रीवाद्य हैं-रुद्रवीणा, तजौरवीणा या दक्षिणात्यवीणा, महानाटकवीणा या गोट्टवाद्य, सारङ्गी, सितार, सरोद, दिलरुबा, सुरबहार, इसराज और तानपूरा ।
इस प्रकार कालिदास की कृतियों में उपलब्ध उल्लेख यह सिद्ध करते है कि महाकवि कालिदास तत या तन्त्री वाद्यों से भलीभाँति परिचित थे। सङ्गीत की तीनों विधाओं में कालिदास की अदभुत दक्षता थी जो किसी भी अन्य संस्कृत कवि में अलब्ध नहीं होती। पुरातन काल से लेकर आजतक कालिदास की सर्वातिशायिनी लोकप्रियता का यह भी एक कारण संभावित है।

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भेदविज्ञान : मुक्ति का द्वार
. सागरमल जैन ___ सभी भारतीय विचारणाएं इस सम्बन्ध में एक मत है कि अनारम में आत्मबुद्धि, ममत्व. बुद्धि या मेरापन ही बन्धन का मूल कारण है। जो हमारा स्वरूप नहीं है, उसे अपना मान लेना यही बन्धन है । इसीलिए साधना के क्षेत्र में स्व स्वरूप का बोध मावश्यक माना गया। स्वरूप बोध जिस प्रक्रिया के द्वारा उपलब्ध हो सकता है वह जैन विचारणा में भेदविज्ञान कही जाती है। आचार्य अमृतचन्द्र सुरि कहते हैं कि - जो कोई सिद्ध हुए हैं वे इस भेदविशान से ही हुए हैं और जो कर्म से बन्धे हुए हैं वे इसी मेदविज्ञान के अभाव में बन्धे हुए हैं। भेदविज्ञान का प्रयोजन आत्मतत्व को जानना। साधना के लिए आस्मतत्त्व का बोध अनिवार्य है। प्राच्य एवं पाश्चात्य सभी विचारक आत्मबोध पर बल देते हैं । उपनिषद के ऋषियों का सन्देश है कि 'आत्मा को जानो' । पाश्चात्य विचारणा .. भी आत्मज्ञान, आत्मश्रद्धा और आत्मअवस्थिति को स्वीकार करती है। लेकिन स्व को जानना अपने आप में एक दार्शनिक समस्या है क्योंकि जो भी जाना जा सकता है, वह स्व कैसे होगा ? वह तो पर ही होगा। जानना तो पर का हो सकता है, स्व तो वह है जो जानता है । स्व ज्ञाता है, उसे ज्ञेय (ज्ञान का विषय) नहीं बनाया जा सकता
और जब तक स्व को ज्ञान का विषय नहीं बनाया जा सकता तब तक उसका ज्ञान कैसे होगा । ज्ञान तो ज्ञेय का होता है, ज्ञाता का ज्ञान कैसे हो सकता है। क्योंकि ज्ञान की प्रत्येक अवस्था में ज्ञाता ज्ञान के पूर्व उपस्थित होगा और इस प्रकार शान के हर प्रयास में वह अज्ञेय ही बना रहेगा । ज्ञाता को जानने की चेष्टा तो आंख को उसी आंख से देखने की चेष्टा की भांति होगी। जिस प्रकार आग स्वयं को जला नहीं सकती, नट स्वयं के कन्धे पर चढ़ नहीं सकता वैसे ही शाता व्यावहारिक ज्ञान के माध्यम से स्वयं को नहीं जाना जा सकता । ज्ञाता जिसे भी जानेगा वह तो ज्ञाता के ज्ञान का विषय होने से भिन्न होगा। दूसरे आत्मा स्वयं अपने द्वारा नहीं माना जा सकेगा क्योंकि उसके शान के लिए किसी अन्य ज्ञाता को आवश्यकता होगी और यह स्थिति हमें तार्किक दृष्टि से अनन्तता के दुश्चक्र में फंसा देगी।
___ इसीलिए उपनिषद् के ऋषियों को भी कहना पड़ा था कि विज्ञाता को कैसे आना जावे ।' केनोपनिषद में कहा है कि वहां तक न तो किसी इन्द्रिय की पहंच है न वाणी
और मन की । अतः उसे किस प्रकार जाना जावे यह हम नहीं जानते । वह हमारी समझ से परे है। वह विदित से अन्य ही है तथा अविदित से भी परे है जो वाणी से प्रकाशित नहीं है, किन्न वाणी ही जिससे प्रकाशित होती है, जो मन से मनन नहीं किया जा सकता
१. भेदविज्ञानत: सिद्धाः सिद्धा ये किल केचन । - अस्यैवाभावतो बद्धा बद्धा ये किल केचन ॥ - समयसार टीका १३१ २. Know thy self, accept thy self and be thy self. ३. विज्ञातारमरे केन विजानीयेत । बृहदारण्यक २।४।१४ ४. केनोपनिषद् ११४

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भेदविज्ञानः मुक्ति का द्वार परिक मन ही जिससे मनन करता हुआ कहा जाता है । जिसे कोई नेत्र द्वारा देख नहीं सकता वरन् नेत्र ही जिसकी सहायता से देखते हैं, जो कान से नहीं सुना जा सकता वरन् जिसके होने पर कानो में सुनने की शक्ति आती है । इस प्रकार हम देखते हैं कि उपनिषद का ऋषि भी आत्म या स्व के बोध को एक जटिल समस्या के रूप में ही पाता है। वास्तविकता तो यह है कि यह आत्मा ही सम्पूर्ण ज्ञान का आधार है उसे ज्ञेय कैसे बनाया जावे । तर्क भी अस्ति और नास्ति की विधाओं से सीमित है, वह विकल्पों से परे नहीं जा सकता जब कि आत्मा या स्व तो बुद्धि की विधाओं से परे है । आचार्य कुन्दकुन्द ने उसे नयपक्षातिक्रांत कहा है। बुद्धि या तर्क भी ज्ञायक आत्मा के आधार पर ही स्थित है। वे आत्मा के समग्र स्वरूप का ग्रहण नहीं कर सकते ।
___ मैं सब को पान सकता हूं लेकिन उसी भांति स्वयं को नहीं मान सकता । शायद इसीलिए आरमशान जैसी घटना भी कठिन और दुरूह बनी हुई है । वास्तविकता यह है कि आत्म तत्त्व अथवा परमार्थ अज्ञेय नहीं है लेकिन फिर भी वह उसी प्रकार नहीं माना आ सकता जिस प्रकार से हम सामान्य वस्तुओं को जानते हैं। निश्चय ही आत्म ज्ञान अथवा परमार्थ बोध वह ज्ञान नहीं है जिससे हम परिचित हैं । परमार्थ ज्ञान में ज्ञाता ज्ञेय का संबंध नहीं है। इसीलिए उसे परम ज्ञान कहा गया है क्योंकि उसे जान लेने पर कुछ भी पानना शेष नहीं रहता है । फिर भी उसका ज्ञान पदार्थ ज्ञान की प्रक्रिया से नितान्त भिन्न रूप होता है । पदार्थ ज्ञान विषय-विषयी का संबंध है, आत्मज्ञान में विषय-विषयी का अभाव । पदार्थ ज्ञान में शाता और ज्ञेय होते हैं लेकिन आत्म ज्ञान में ज्ञाता और शैय का द्वैत नहीं रहता । वहां तो मात्र ज्ञान होता है । वह शुद्ध शान है क्योंकि उसमें शाता, ज्ञान और शेय तोनों अलग अलग नहीं रहते । शान की इस पूर्ण शुद्धावस्था का नाम ही आत्म शान है। इसे ही परमार्थ ज्ञान कहा जाता है। लेकिन प्रश्न तो यह है कि ऐसे विषय और विषयो से अथवा ज्ञाता और ज्ञेय से रहित ज्ञान की उपलब्धि कैसे हो । . साधारण व्यक्ति जिस ज्ञान से परिचित है वह तो ज्ञाता और ज्ञेय का संबंध है। अतः उसके लिए ऐसा कौनसा मार्ग प्रस्तुत किया जाय जिससे वह इस परमार्थ बोध को प्राप्त कर सके।
यद्यपि यह सही है कि आत्म तत्व को ज्ञाता-ज्ञेय रूप ज्ञान के द्वारा नहीं जाना मा सकता लेकिन अनात्म तत्त्व तो ऐसा है जो इस. ज्ञाता-ज्ञेय रूप ज्ञान का विषय बनाया जा सकता है। सामान्य व्यक्ति भी इस साधारण ज्ञान के द्वारा इतना तो जान सकता है कि अनात्म या उसके ज्ञान के विषय क्या है ? अनात्म के स्वरूप को जानकर उससे विभेद स्थापित किया जा सकता है और इस प्रकार परोक्ष विधि के माध्यम से हम आरम ज्ञान की दिशा में बढ़ सकते है। सामान्य बुद्धि चाहे हमें यह.न बता सकती हो कि परमार्थ क्या है ? किन्तु यह निषेधात्मक-विधि ( Method of Negation) ही परमार्थ बोध कि एक मात्र पद्धति है, जिसके द्वारा साधक परमार्थ बोध की दिशा में आगे बढ़ सकता है। जैन, बौद्ध और वेदान्त दर्शनों की परम्परा में इस विधि का बहुलता से निर्देश हुआ है। इसे ही भेदविज्ञान या आत्म-अनात्म विवेक कहा जाता है । अगली पंक्तियों में हम इसी भेद विज्ञान को जैन, बौस और गीता की विचारणा के आधार पर प्रस्तुत कर रहे है।
५, केनोपनिषद १।५-७

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सागरमल जैन
जैन विश्वारणा में भेदविज्ञान
आचार्य कुन्दकुन्द समयसार में इन मेदविज्ञान की प्रक्रिया को स्पष्ट करते हुए लिखते - रूप आत्मा नहीं है क्योंकि वह कुछ नहीं जानता अतः रूप अन्य है और आत्मा अन्य ऐसा जिन कहते है।
वर्ग आत्मा नहीं है क्योंकि वह कुछ नहीं जानता अतः रूप अन्य है और आमा अन्य है ऐसा जिन कहते है।
गंध आत्मा नहीं है क्योंकि वह कुछ नहीं जानता अतः गंध अन्य है और आत्मा अन्य है, ऐसा जिन कहते हैं ।
૪
रस आत्मा नहीं है क्योंकि वह कुछ नहीं जानता अतः रस अन्य है और आत्मा
अन्य है, ऐसा जिन कहते है।
स्पर्श आत्मा नहीं है क्योंकि वह कुछ नहीं जानता अतः स्पर्श अन्य है और आस्मा
ジ
अन्य है, ऐसा जिन कहते हैं।
कर्म आत्मा नहीं है क्योंकि कर्म कुछ नहीं जानते अतः कर्म अन्य है और आत्मा अन्य ऐसा जिन कहते हैं।
अध्यवसाय आत्मा नहीं है क्योंकि अध्यवसाय कुछ नहीं जानते (मनोभाव भी किसी शायक के द्वारा जाने जाते हैं वे स्वतः कुछ नहीं जानते कोच के भाव को मानने वाला शायक उससे भिन्न है) अतः अध्यवसाय अन्य है और आत्मा अन्य है।'
है,
अपने शुद्ध ज्ञायक स्वरूप की दृष्टि से आत्मा न राम है, न द्वेष है, न मोह है, न क्रोध न मान है, न माया है, न लोभ है। अपने शुद्ध शायक स्वरूप में वह इनका कारण और कर्ता भी नहीं हैं।"
वस्तुतः आरमो जब अपने शुद्ध ज्ञाता स्वरूप में अवस्थित होता है संसार के समस्त पदार्थ ही नहीं वरन् उसकी अपनी वित्वृत्तियां और मनोभाव भी उसे 'पर' (स्व से भिन्न) प्रतीत होते हैं। जब वह 'पर' को पर के रूप में जान लेता है और उनसे अपनी पृथक्ता -बोध कर लेता है तब वह अपने शुद्ध ज्ञायक स्वरूप को जानकर उसमें अवस्थित हो बाता उद्घाटित होता उद्घाटित होता है क्योंकि जिसने पर को
का
या राग के लिये कोई स्थान नहीं रहता
है, यही वह अवसर होता है जब मुक्ति का द्वार पर के रूप में जान लिया है तो उसके लिए ममत्व है। राग के गिर जाने पर वीतरागता का प्रकटन होता है और मुक्ति का द्वार खुल जाता है। मेदविज्ञान की इस प्रक्रिया में आत्मा सबसे पहले वस्तुओं एवं पदार्थों से अपनी भिजनता का बोध करता है। चाहे अनुभूति के स्तर पर इनसे भिन्नता स्थापित कर पाना कठिन हो किन्तु ज्ञान के स्तर पर यह कार्य कठिन नहीं है। क्योंकि यहां तादात्म्य नहीं रहता है "अतः पृथक्ता का बोध सुस्पष्ट रूप से होता है। किन्तु इसके बाद क्रमशः उसे शरीर से मनोवृत्तियों से एवं स्वयं के रागादिक भावों से अपनी भिन्नता का बोध करना होता है जो अपे शाकृत रूप से कठिन और कठिनतर है क्योंकि यहां इनके और हमारे बीच तादात्म्य का बोध बना रहता है फिर भी हमें यह जान लेना होगा कि जो कुछ पर के निमित्त से है वे हमारा "स्वरूप नहीं है। हमारे रागादि भाव भी पर के निमित्त से ही है अतः वे हममें होते हुए

६. देखिये समसार ३९२-४०२ ७. देखिये - नियमसार ७७-८१
.

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१५.
मेदविज्ञान मुक्रि का द्वार भी हमारा निब रूप. नहीं हो सकते हैं। यद्यपि वे आत्मा में होते हैं फिर भी आत्मा से भिन्न है, क्योंकि उसका निजरूप नहीं है। जैसे उष्ण पानी में रही हुई उष्णता, उसमें सवे हुए भी उसका स्वरूप नहीं है, क्योंकि वह अग्नि के संयोग के कारण है वैसे ही राबादि भाव आत्मा में होते हुए भी उसका अपना स्वरूप नहीं है। यह स्व स्वरूप का बोध ही जैन साधना का सार है जिसकी विधि हे भेदविज्ञान अर्थात् बो स्व से भिन्न है उसे 'पर' के रूप में जाकर उसमें रहे हुइ तादात्म्यता के बोध को तोड़ देना । वस्तुतः भेद विज्ञान की यह प्रक्रिया हमें जैन दर्शन में भी उपलब्ध होती है ।
. . . . बौद्ध विचारणा में भेदाभ्यास.. जिस प्रकार जैन साधना में सम्यक् ज्ञान का वास्तविक अयोग भेदाभ्यास माना गया उसी प्रकार बौद्ध साधना में भी प्रज्ञा का वास्तविक उपयोग अनात्म की भावना में माना गया है।. भेदाभ्यास की साधना में जैन साधक वस्तुतः स्वभाव के यथार्थज्ञान के आधार पर स्व स्वरूप (आत्म) और पर स्वरूप (अनात्म) में भेद स्थापित करता है और अनात्म में रही हुई आत्म बुद्धि का परित्याग कर अन्त में अपनी साधना के लक्ष्य निर्वाण की प्राप्ति करना है। बौद्ध साधना में भी साधक प्रज्ञा के सहारे जागतिक उपदानों (धर्म) के स्वभाव का मन कर, उनके अनात्म स्वरूप में आत्म बुद्धि का परित्याग कर, निर्वाण का लाभ करता। दोनों ही विचारणायें यह स्वीकार करती है कि स्वभावका बोध होने पर हो निर्वाण की उपकति होती है। अनात्म के स्वभाव का ज्ञान और उसमें आत्म बुद्धि का परित्याग दोनों दर्शनों में साधना के अनिवार्य तत्त्व है। जिस प्रकार जेन विचारको ने रूप, रस, वर्ण, देह, इन्द्रिय, मन और अध्यवसाय आदि को अनारम कहा उसी प्रकार बौद्ध आममों में भी दोह. इन्द्रियों के विषय शब्द, रूप, गन्ध, रस, स्पश तथा मन आदि को अगत्म कहा गया है
और क्षेनों में साधक के लिये यह स्पष्ट निर्देश किया कि बह धनमें आरम बुद्धि नहीं रखे। लगभग समान शब्दों और शैली में दोनों ही अनात्मभावना या भेदविज्ञान की अवधारणा ही प्रस्तुत करते हैं जो तुलनात्मक दृष्टि से अध्ययन कर्ता के लिये अत्यन्त महत्त्वपूर्ण है। आपने
न साधना में भेदाभ्यास की इस धारणा का आस्वादन किया, अब बस इसी सन्दर्भ में बुद्ध सामग्री के विकार में भी अवगाहन कीजिये । बुद्ध कहते हैं., "भिक्षुओं चक्षु अनित्य है, जो अनित्य है, वह दुःख है, जो दुःख है वह भनाम है।
को अनात्म है वहं न मेरा है न मैं हूँ, न मेरा आरमा है, इसे यथार्थतः मापूर्वक पान लेना चाहिये ।"
भिक्षुओं ! प्राण अमित्य है, जिवा अनित्य है, काय अनित्य है, मन अनित्य है। जो अनित्य है वह दुश्ख है, जो दुःख है वह अमात्म है, जो अनात्म है वह न मेरा है, न मैं हूँ, न मेरा आत्मा है, इसे यथार्थतः प्रज्ञापूर्वक जान लेना चाहिये। " :
.. "भिक्षुओं! रूप अनित्य है । जो अनित्य है वह दुःख है, जो दुःख है वह भनात्म हैं, ओ अनात्म है वह न मेरा है, न मैं हूँ, न मेरा आत्मा है, इसे यथार्थतः प्रज्ञा पूर्वक कर लेना चाहिये।" __भिक्षुओं ! शब्द अनित्य है। जो अनित्य है वह दुःख है, जो दुःख है यह अनारम यो अनात्म है वह न मेरा हैन मैं हूँ न मेरा आत्मा है, इसे यथार्थतः प्रशा पूर्वक पान

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सागरमल जैन
"
" भिक्षुओं ! इसे जान पण्डित आर्यभावक चक्षु में वैराग्य करता है, श्रीत्र में प्राण में, हवा में, काया में, मन में वैराग्य करता है। वैराग्य करने से राग रहित होने से विमुक्त हो जाता है। विमुक्त होने से विमुक्त हो गया ऐसा ज्ञात होता है। जाति क्षीण हुई ब्रह्मचर्य पूरा हो गया, जो करना था सो कर लिया पुनः जन्म नहीं होगा यह जान लेता है ।
भिक्षु ! इसे जानकर पण्डित आर्यश्रावक अतीत रूप में भी अनपेक्ष होता है, अनागत रूप का अभिनन्दन नहीं करता और वर्तमान रूप के निर्वेद विराग और निरोध के लिये यत्नशील होता है ।
इस प्रकार हम देखते हैं कि दोनों विचारणायें मेदाभ्यास या अनारम भावना के चिन्तन में एक दुसरे के अत्यन्त समीप आ जाती है। बौद्ध विचारणा में समस्त भागतिक उपादानों को 'अनात्म' सिद्ध करने का आधार है उनकी अनित्यता एवं तमनित दुःखमयता | बेन विचारणा ने अपने भेदाभ्यास की साधना में जागतिक उपादानों में अन्यत्व भावना का आधार उनकी सांयोगिकता को माना है क्योंकि यदि सभी संयोगजन्य है तो निश्चय ही संयोग कालिक होगा और इस आधार पर वह अनित्य भी होगा ।
१६
बुद्ध और महावीर दोनों ने ज्ञान के समस्त विषयों में 'स्व' या 'आत्मा' का अभाव पाया और उनमें ममत्व बुद्धि के निषेध की बात कही। लेकिन बुद्ध ने साधनात्मक जीवन की दृष्टि का यहीं विश्रान्ति लेना उचित समझा, उन्होंने साधक को यही बताया कि तुझे यह जान लेना है कि 'पर' या अनारम क्या है, 'स्व' को जानने का प्रयास करना ही व्यर्थ है । इस प्रकार बुद्ध ने मात्र निषेधात्मक रूप में अनात्म का प्रतिबोध कराया, क्योंकि आत्मा के. प्रत्यय में उन्हें अहं ममत्व या आसक्ति की ध्वनि प्रतीत हुई। जबकि महावीर की परम्परा ने अनात्म के निराकरण के साथ आत्मा के स्वोकरण को भी आवश्यक माना । पर या अनारम का परित्याग और स्व या आरम का ग्रहण यह दोनों प्रत्यय जैन विचारणा में स्वीकृत रहे हैं। आचार्य कुन्दकुन्द समयसार में कहते है यह शुद्धात्मा जिस तरह पहले प्रशा से भिन्न किया था उसी तरह प्रशा के द्वारा ग्रहण करना । लेकिन जैन और बौद्ध परम्पराओं का यह विवाद इसलिए अधिक महत्त्वपूर्ण नहीं रहता है कि बौद्ध परम्परा ने आत्म शब्द से मेरा यह अर्थ ग्रहण किया जबकि जैन परम्परा ने आत्मा को परमार्थ के अर्थ में ग्रहण किया । वस्तुतः राग का प्रहाण हो जाने पर 'मेरा' तो शेष रहता ही नहीं है। जो कुछ रहता है वह मात्र परमार्थ होता है। चाहे उसे भात्मा कहे, चाहे उसे शून्यता, विज्ञान या परमार्थ कहे, अन्तर शब्दों में हो सकता है, मूळ भावना में नहीं ।
९
गीता में आत्म-अनात्मक विवेक (भेदविज्ञान)
गीताका आचार दर्शन अनासक्त दृष्टि के उदय और अहं के विगलन को साधना का महत्त्व पूर्ण तथ्य मानता है। लेकिन यह कैसे हो ? डा० राधाकृष्णन के शब्दों में मे उद्धार की उतनी आवश्यकता नहीं है जितनी अपनी वास्तविक प्रकृति को पहचानने की "। लेकिन अपनी वास्तविक प्रकृति को कैसे पहचाना जावे १ इसके साधन के रूप में गीता भी मेदविज्ञान को स्वीकार करती है। गीता का तेरहवां अध्याय हमें इसी भेदविज्ञान को सिखाता है, जिसे

८, संयुत्तनिकाय ३.४,१.१.१,२४.१.१.४,३४.१.१.१२
S मह प्रण्णा विहतो तद् पण्णाए एव चितन्यो । समयसार २९६
१०, भगवद्गीता (राधाकृष्णन ) पृष्ठ ५४
.

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मेदविज्ञान : मुक्ति का द्वार मीताकार की भाषा में क्षेत्रक्षेत्रज्ञज्ञान' कहा गया है । गीताकार ज्ञान को व्याख्या करते हुए कहता है कि 'क्षेत्र और क्षेत्रज्ञ को यथार्थ रूप में जानने वाला ज्ञान ही वास्तविक ज्ञान है। "गीता के अनुसार यह शरीर क्षेत्र है और इस को जानने वाला ज्ञायक स्वभाव युक्त आत्मा ही क्षेत्रज्ञ है। वस्तुतः समस्त जगत जो ज्ञान का विषय है, वह क्षेत्र है और परमात्मस्वरूप विशुद्ध आत्मतत्त्व ही ज्ञाता है, क्षेत्रज्ञ है। इन्हें क्रमशः प्रकृति और पुरुष भी कहा जाता है । गीता के अनुसार क्षेत्र और क्षेत्रज्ञ, प्रकृति और पुरुष या अनात्म और आत्म का यथार्थ विवेक या भिन्नता का बोध कर लेना ही सच्चा ज्ञान है। गीता में सांरव्य शब्द का ज्ञान के अर्थ में प्रयोग हुआ है और उसकी व्याख्या में
आचार्य शकर ने यही दृष्टि अपनायी है। वे लिखते है कि "यह त्रिगुणात्मक जगत था प्रकृति ज्ञान के विषय है, मैं उनसे भिन्न हूँ (क्योंकि ज्ञाता और ज्ञेय, द्रष्टा और दृश्य एक नहीं हो सकते है) उनके व्यापारों का द्रष्टा या साक्षी मात्र हूं, उनसे विलक्षण हूँ, इस प्रकार आत्मस्वरूप का चिन्तन करना यही ज्ञान है ।" ज्ञायकस्वरूप आत्मा को अपने यथार्थ स्वरूप के बोध के लिये जगत के जिन अनात्म तथ्यों से विभेद स्थापित करना होता है वे हैं: पंचमहाभूत, देह, अहंभाव, विषययुक्त बुद्धि, सूक्ष्म प्रकृति, पांच ज्ञानेन्द्रियां, पांच कर्मेन्द्रियां, मन, पांचौं इन्द्रियों के विषय, इच्छा, द्वेष, सुख, दुःख, सुख-दुःखादि भावों की चेतना अदि । यह सभी क्षेत्र अर्थात् ज्ञान के विषय हैं और इसलिए ज्ञायक आत्मा इन से भिन्न है।" गीता यह मानती है कि आत्मा से अपनी मित्रता का बोध नहीं होना यही बंधन का कारण है।" जब यह पुरुष प्रकृति से उत्पन्न हुए त्रिगुणात्मक पदार्थों को प्रकृति में स्थित होकर भोगता है तो अनात्म प्रकृति में आत्मबुद्धि के कारण ही वह अनेक अच्छी बुरी योनियों में जन्म लेता है ।५ दमरे शब्दों में अनात्म में आत्मबुद्धि करके बब उसका भोग किया जाता है तो उस आत्मबुद्धि के कारण ही आत्मा बन्धन में आ जाता है । वस्तुत: इस शरीर में स्थित होता हुआ भी आत्मा इससे भिन्न ही है, यही परमात्मा कहा जाता है।" यह परमात्मस्वरूप आत्मा शरीर आदि विषयों में आत्मबुद्धि करके ही बन्धन में रखा हुआ है जब भी इसे इस भेदविज्ञान के द्वारा अपने यथार्थ स्वरूप का बोध हो जाता है वह मुक्त हो जाता है। अनात्म से रही हुई आत्मबुद्धि को समाप्त करना यही भेदविज्ञान है
और यही क्षेत्र-क्षेत्रज्ञान है । इसी के द्वारा अनात्म एवं आत्म के यथार्थ स्वरूप का बोध होता है और यही मुक्ति का मार्ग भी है। गीता कहती है “जो व्यक्ति अनात्म त्रिगुणात्मक प्रकृति
और परमात्मस्वरूप ज्ञायक आत्मा के यथार्थ स्वरूा का तत्त्व दृष्टि से जान लेता है ११, क्षेत्रक्षेत्रज्ञयोनि यतज्ज्ञानं मतं मम | गीता १३१२ १२, गीता १३१ १३, इमे सत्त्वरजस्तमासि गुणा मया दृश्याः । अहं तेभ्योऽन्यः। तद्व्यापारसाचिभूतो
नित्यो गुणविलक्षण आत्मेति चिन्तनम् एषः सारख्यः । १४, गीता १३।५-६ १५, गीता १३१२१ १६, गीता १३६३१

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- सागरमल जैन वह इस संसार में रहता हुआ भी तत्वरूप से इस संसार से उपर उठ गया है वह पुर्नजन्म को प्राप्त नहीं होता है।
इस प्रकार हम देखते हैं कि जैन विचारणा के समान गीता भी इसी आत्म-अनात्मविवेक पर बल देती है। दोनों के निष्कर्ष समान है। शरीरस्थ ज्ञायकस्वरूप आत्मा को बोध कर लेना यही दोनों के आचारदर्शन का मन्तव्य है। गीता में श्रीकृष्ण ज्ञान असि के द्वारा अनात्म में आत्मबुद्धिरूप जे अज्ञान है उसके छेदन का निर्देश करते हैं तो समयसार में आचार्य कुन्दकुन्द प्रज्ञा-छेनी से इस आत्म और आनात्म (जड़) को अलग अलग करने को वात कहते हैं।"
इस प्रकार हम इस निष्कर्ष पर पहुंचते हैं कि जैन, बौद्ध और गीता सभी में यह भेदविशान, आत्म-अनात्मविवेक या क्षेत्र-क्षेत्रज्ञज्ञान ही ज्ञानात्मक साधना का लक्ष्य है । यह मुक्ति या निर्वाग की उपलब्धि का एक आवश्यक अंग है। जब तक अनात्म में आत्मबुद्धि का परित्याग नहीं होगा तब तक आसक्ति समाप्त नहीं होती और आसक्ति के समाप्त न होने से निर्वाण या मुक्ति को उपलब्धि नहीं होती। आचारांगसूत्र में कहा गया है -
जो 'स्व'से अन्यत्र दृष्टि नहीं रखता वह 'स्व'से अन्यत्र रमता भी नहीं है और जो 'स्व'से अन्यत्र रमता नहीं है वह 'स्व'से अन्यत्र दृष्टि भी नही रखता है।"
__इस आत्मदृष्टि का उदय भेदविज्ञान के द्वारा ही होता है और इस भेदविज्ञान की कला से निर्वाण या परमपद की प्राप्ति होती है।
१७, गीता १३१२३ १८, गीता ४१४२ एवं समयसार २९४ १९, जे अणण्णदं सी से अणण्णारामे, जो अणण्णारामे से अणण्णदंसी। -आचारांग १।२६

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stara faranव में तीर्थंकर ऋषभदेव
बापूलाल आंजना
तेरहवीं शती में जैन कवियों ने संस्कृत नाट्य साहित्य का पर्याप्त संवर्धन किया है। इनमें महाकवि हस्तिमल्ल का नाम अग्रणी है । इनके लिखे चार रूपक विक्रान्त कौरव ( सुलोचना ), मैथिलिकल्याण, अञ्जनापवनञ्जय और सुभद्रा हैं ।
हस्तिमल्ल को पाण्ड्य नरेश का समाश्रय प्राप्त था ।' कवि की कुछ रचनाओं का काल १३ वीं का अन्तिम भाग व कुछ रचनाओं का काल १४ वीं श० का प्रारम्भ रहा होगा ।" हस्तिमल्ल के ४ रूपकों में से ३ का कथानक जैन पुराणों पर आधारित है । विक्रान्तकौ रव की कथावस्तु का आधार जिनसेन का महापुराण है । विक्रान्तकौरव में जयकुमार व सुलोचना के स्वयंवर की कथावस्तु प्रस्तुत की गई है। जयकुमार व सुलोचना का विस्तृत जीवनचरित जिनसेन के महापुराण में वर्णित है ।
'सुभद्रा' हस्तिमल्ल की नाटिका है। इसके चार अंको में विद्याधर राजा नमि की भगिनि व कच्छराज की पुत्री सुभद्रा का तीर्थंकर ऋषभदेव के पुत्र भरत से विवाह की कथा है।
अञ्जनापवनञ्जय की कथा का आधार विमलसूरि का पउमचरिउ है । महेन्द्रपुर की कुमारी अञ्जना स्वयंवर में विद्याधर पवनञ्जय का वरण करती है । बाद में वह हनुमत् को जन्म देतो है । " हस्तिमल्ल के लिखे आदिपुराण व श्रीपुराण कन्नड़ी भाषा में विरचित है ।
3
कवि के इन ग्रंथों के अध्ययन से उनकी आदि तीर्थकर भगवान् ऋषभदेव के प्रति अगाध भक्तिभावना का परिचय प्राप्त होता है ।
भगवान् ऋषभदेव के पूर्व भरतक्षेत्र भोगभूमि थी । कल्पवृक्षों से ही सारा कार्य चलता था । उनके समय में भोगभूमि नष्ट होकर कर्मभूमि का प्रारम्भ हुआ । भगवान् ऋषभदेव ने असि, मत्री, कृषि, शिल्प, वाणिज्य और विद्या इन छह कर्मो का उपदेश देकर सबको निर्वाह - आजीविका की शिक्षा दी। उन्होंने ही नगर, ग्राम आदि का विभाग करवाया, वर्ण व्यवस्था व राज्यवंशों की स्थापना की । ऋषभदेव ने जिन चार राजाओं का अभिषेक किया था उनमें वाराणसी के राजा अकम्पन और हस्तिनापुर के राजा सोमप्रभ भी थे। जब भगवान् ऋषभदेव संसार से विरक्त हो अरहन्त अवस्था को प्राप्त हुए तब उन्होंने अपने पुत्र भरत चक्रवर्ती को राज्यसिंहासन पर अभिषिक्त किया। उसी समय सुलोचना व जयकुमार का स्वयंवर हुआ था जब भरत चक्रवर्ती राज्यसिंहासन पर अधिष्ठित थे ।
विक्रान्तकौरव के मंगलाचरण में जगत् के कल्याण के लिए भगवान् ऋषभदेव की वन्दना की गई है “जिन भगवान् जिनेन्द्र - ऋषभदेव ने पृथिवी पर असिमषि आदि की वृत्ति प्रकट की (कर्मभूमि के प्रारंम्भ में कल्पवृक्षों के नष्ट होने पर जिन्होंने शस्त्रविद्या तथा लेखनविद्या आदि ६ कर्मो का उपदेश देकर प्रजा को आजीविका का साधन बतलाया था ) । जिनके पुत्र भरत लोक में सर्वश्रेष्ठ सम्राट् (चक्रवर्ती) हुए हैं और इन्द्रों के मुकुटों की कलगियों से जिनके चरणकमल १ - विक्रान्त कौरव पन्नालाल जैन संपादित, चौखम्बा से प्रकाशित । १.४०, और अञ्जनापवनंजय श्री पटवर्धन संपादित भूमिका पृ० ६६ पर उद्धृत - श्रीमत्पाण्डयमहीश्वरे... इति । २-० रामजी उपाध्याय विरचित मध्यकालीन संस्कृत नाटक पृ० २२५. ३ - संभवतः कवि ने उदयनराज, भरतराज, अर्जुनराज व मेघेश्वर चार और नाटक भी लिखे थे ।

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बापूलाल आंजना की आरती उतारी गयी थी वे प्रथम जिनेन्द्र सदा हर्षपूर्वक भारी कल्याण प्रदान करें।
हरिवंशपुराण में भी ऋषभ के प्रति की गई स्तुतियों में कहा गया है कि आप मति, श्रुति व अवधि: इन तीन सर्वोत्तम. ज्ञानरूपी नेत्रों से सुशोभित है। आपने इस भरतक्षेत्र में उत्पन्न होकर तीनों लोकों को प्रकाशित कर दिया ।
विक्रान्तकौरव में कहा है-उनके चरणकमल समस्त देवों के द्वारा पूज्य है। वे तीनों ज्ञान के धारक हैं । असि, मषि, कृषि विद्या, शिल्प और वाणिज्य इन छः वृत्तियों को तो उन्होंने प्रकट किया ही है साथ ही उन्होंने मोक्ष पद का मार्ग भी दिखलाया है। उनका स्मरण ही लोगों का कल्याण करने वाला है। अभिषेक, स्थापन, पूजन, शांति व विसर्जन इन ५ प्रकार के उपचारों में निपुण भव्य जीव जगत् के कल्याण के लिए उनकी पूजा करते हैं । " ... कैलास के शिखर को पवित्र करनेवाली, एवं सावधान गणधरों से युक्त भगवान् ऋषभदेव की समवसरणा भूमि पापों का नाश करने वाली है ।" युग के प्रारम्भ में जन लोग दानादि का महत्व नहीं जानते थे, तब उन्होंने दानादि के माहात्म्य को प्रतिष्ठा की। मोक्ष की इच्छा रखनेवाले दान के क्रम से अनभिज्ञ, तपश्चर्या को प्रकट करने में पराधीनता से हृत बुद्धि श्रेयान् ने घर पर आए ऋषभदेव को दान दिया था ।" - हस्तिमल्ल का यह विवेचन पौराणिक वर्णन से अत्यधिक मेल खाता है। हरिवंश पुराण में कहा गया है-'मनुष्य भव में आते ही आग्ने समस्त प्राणियों को कृतार्थ किया । इस भव में आप तोनों ज्ञान के धारक उत्पन्न हुए हैं। इसलिए आप 'स्वयंभू' कहे जाते हैं।"
आदि तीर्थ कर भगवान् ऋषभदेव के अवतरित होने के भागवत में दो प्रयोजन बताए हैं-'मुनियों का धर्म प्रकट करना" तथा मोक्ष मार्ग को शिक्षा देना। तिलोयपण्णत्ति में सभी तीर्थंकर मोक्षमार्ग के नेता बतलाए गए हैं।" महापुराण में ऋषभदेव को जैन मार्ग का प्रवत्तन करने के लिए इन्द्र को नृत्य करती हुई एक अप्सरा की मृत्यु से जीवन की क्षणिकता से परिचय कराना पड़ता है। १८
४-विक्रान्तकौरव १.१। ५-हरिवंशपुराण पृ० १२२, ८, १९६ । ६-विक्रान्तकौरव, ३.५५। ७-वही, ३,७१ । ८-वही, ४.१७। ९-वही, ५.१७ १०-वही, ६.९ ११.-विक्रान्तकौरव, अंक ४, पृ० १०६ । १२-वही, ३.७२ ।
१३ हरिवंशपुरोण, पृ० १२३, ८, २०५-२०६ । .: १४ वही, पृ० १२३, ८, २०७।
१५ भागवत ५.३.२० । १६ वही, ५.६.१२। १७ तिलोयपण्णत्ति ४, ९२८ । १८ महापुराण ६,४।

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विक्रान्तकौरव में ऋषभदेव जैसा कि महाकवि हस्तिमल्ल ने विक्रान्तकौरव में कई स्थलों पर उल्लेख किया है, ऋषभदेव ने असि मसि कृषि आदि छः वृत्तियों को प्रकट किया था, मोक्ष मार्ग को दिखलाया था, जगत् के कल्याणार्थ-दानादि का माहात्म्य संसार के सामने रखा था। वे पापगदि का शमन करने वाले है। पौराणिक विवरण से भो सिद्ध है कि तीर्थकरों के अवतरित होने का मुख्य प्रयोजन जैन मुनिओं के आचरण का आदर्श प्रस्तुत करना, आचार और नियम पालन की शिक्षा देना तथा जैन धर्म का प्रचार करना रहा है। इस तीर्थकरों में भव्य जीवों को संसार समुद्र से तारने का सामर्थ्य भी है। "
परमात्मप्रकाश के अनुसार जो जिनेन्द्र देव हैं वहीं परमात्मप्रकाश भी हैं। केवल दर्शन, केवल ज्ञान, अनन्त सुख, अनन्त वीर्य रूप अनन्त चतुष्टय से युक्त होने के कारण वही जिन देव हैं। वही परम मुनि अर्थात् प्रत्यक्ष ज्ञानी है। जिस परमात्म को मुनि परमपद हरि, महादेव, ब्रह्म, बुद्ध तथा परमप्रकाश नाम से कहते हैं, वह रागादि से रहित जिन देव ही है। उसीके ये सब नाम हैं ।' महाकवि हस्तिमल्ल ने प्राणीमात्र के स्वामी (भूतनाथ) भगवान जिनेन्द्र का वर्णन इस प्रकार किया है
___“जो मूर्ति के अभाव से आकाश हैं' पापसमूह को जलाने से अग्नि है, क्षमा से पृथिवी है, निष्परिग्रह से वायु है, अत्यधिक शांति से युक्त होने के कारण जल हैं, स्वकीय आत्मा में स्थिर होने से सुयज्वा-याजक है, सौम्यता के संयोग से चन्द्रमा हैं, तेज के सन्निधान से सूर्य है तथा विश्व से परे हैं वे भूतनाथ (प्राणीमात्र के स्वामो) भगवान् जिनेन्द्र आप सबके भूति (ऐश्वर्य) के लिए हों।" ,
"जिन स्वयंभू ब्रह्मा की उत्पत्ति नाभि-नाभिराज नामक कुलधर से हुई है तथा जो समस्त पदार्थों के उत्पाद, व्यय, ध्रौव्य का साक्षात् करने वाले है, वे भगवान् ऋषभदेव सभी के कल्याण के लिए हो।"२४
-
१९-प्रवचनसार (८१ से १६५ ई० के बीच) पृ० ३-४ । २०.-परमात्मप्रकाश पृ. ३२६, २, १९८ । २१-परमात्मप्रकाश पृ०३३७, २, १९९ । २२--वही, पृ० ३३५ - ३३८, २,२०० ।
जो परमप्पउ परम पउ हरि हरु बंभुवि बुद्ध परमपयासु भणंति मुणि सो जिणदेव विसुद्ध ।
द्र० कपिलदेव पांडेय विरचित मध्यकालीन साहित्य में अवतारवाद, पृ० ८७ से ९३ । २३ विक्रान्तकौरव. ६.५१ । २४ वही, ६.५२ ।

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श्लेष अलंकारर्नु स्वरूप (जगन्नाथ अने अन्य आलंकारिको)
चित्रा प्र० शुक्ल पंडितराज जगन्नाथे प्रलेषनी व्यख्या आ प्रमाणे आपी छेः श्रुत्यैकयानेकार्थप्रतिपादनं श्लेषः। . एक ज श्रुतिथी अनेक अर्थानु प्रतिपादन थाय त्यारे लेष अलंकार थाय. ग्लेषना प्रथम बे प्रकारो पाडवामां आव्या छे : (१). ज्यारे घणा धर्मो होय (२) ज्यारे एक ज धर्म होय. बीजा प्रकारने शुद्धश्लेष कहेवामां आवे छे. प्रथम प्रकारना बे पेटाप्रकारो पाडवामां आवे छेः (क) घणा शब्दोनी प्रतीति थाय (ख) मात्र एक ज शब्दनी प्रतीति थाय. (क)ने पंडितराज सभंगश्लेष एवं नाम आपे छे अने (ख)ने अभंगश्लेष एवं नाम आपे छे. त्रणे प्रकारोमा (१) बंने अर्थो प्रकृत होई शके, (२) बने अर्थो अप्रकृत होई शके (३) एक अर्थ प्रकृत अने बीजो अर्थ अप्रकृत होई शके. आ त्रणे प्रकारोमां विशेषणवाचक शब्दो तो श्लिष्ट ज होवा. . जोइए, परन्तु बने अर्थो ज्यारे प्रकृत होय के बंने अर्थो ज्यारे अप्रकृत होय त्यारे विशेष्यवाचक शब्द श्लिष्ट होई शके. तेम न होय तो पण चाले. परंतु एक अर्थ प्रकृत अने बीजो अर्थ अपकृत होय ते प्रकारमा प्रकृत अने अप्रकृत धर्मी माटे बे भिन्न शब्दो होवा जोईए. .
पंडितराजे आपेलां उदाहरणोमांथी केटलांक उदाहरणो आपणे जोइए. सभंगश्लेषनु उदाहरण नीचे मुजब छे:
संभूत्यर्थं सकलजगतो विष्णुनाभिप्रपन्नं यन्नालं स त्रिभुवनगुरुर्वेदनाथो विरिञ्चिः । ध्येय धन्यालिभिरतितरां स्वप्रकाशस्वरूपं पद्माख्यं तकिमपि ललितं वस्तु वस्तुष्टयेऽस्तु ।।
अहीं विशेष्यवाचक शब्द 'पद्माख्यं' लक्ष्मी अने कमळ एवा बे अर्थो आपे छे. आ बंने अर्थाने प्रकृत गणी शकाय. आ बने विशेष्योने अनुरूप थाय ते रीते. विशेषणोने बे भिन्न रोते योजवां पडशे. पहेलु विशेषण 'विष्णुनाभिप्रपन्नं' लक्ष्मीना संदर्भमा 'विष्णुना, अभिप्रपन्नं' अने कमळना संदर्भमां 'विष्णुनाभौ प्रपन्नं' एवा बे अर्थो आपशे. 'यन्नालं' शब्द लक्ष्मी साथे 'यस्मात् न अलं' अने कमळ साथे 'यस्य नालं' ए रीते समजवानो रहेशे. 'धन्यालिभिः-धन्यानां (धनिकानां) आलिभिः (
पंक्तभिः)' एवी रीते लक्ष्मी साथे, अने 'धन्यैः अलिभिः (भ्रमरैः) ए रीते समजवानो रहेशे. विशेष्य अने विशेषण बनेमां शब्दोने बे भिन्न रीते भांगवामां आवतां एक ज श्रतिमांथी बे अर्थोनी प्रतीति थई. तेथी आ सभंगश्लेषनु उदाहरण थयु. अभंगलेषनु उदाहरण नीचे प्रमाणे छः
करकलितघटनो नित्यं पीताम्बरस्तमोऽरातिः । निजसेविजाऽयनाशनचुतरो हरिरस्तु भूतये भवताम् । विशेष्य 'हरिः', सूर्य अने विष्णु एवा बे अर्थो आपे छे. कर एटले किरण अने हाथ एवा बे अर्थो थशे. चक्र एटले कालचक्र अने सुदर्शनचक्र. पीताम्बरमां अम्बर एटले आकाश अने अम्बर एटले वस्त्र एवा बे अर्थो थशे. तमः एटले अंधकार तेम ज राहु. जाडय एटले ठंडी अने अज्ञान, कर, अम्बर, जाड्य अने हरि शब्दोने भांगवा पडता नथी तेथो आ अभंगलेषनु उदाहरण थयु.

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लेषअलंकारतुं स्वरूप प्रकृत अने अप्रकृत विशेष्यो भिन्न शब्दोमां व्यक्त थयां होय तेनु उदाहरण नीचे प्रमाणे छः
अलं हिमानीपरिदीर्णगात्रः समापितः फाल्गुनसङ्गमेन ।
अत्यन्तमाकाकक्षितकृष्णवर्मा भीष्मो महात्माजनि माघतुल्यः ॥
आ उदाहरणमां भोष्म अने माघ ए बे विशेष्यो श्लिष्ट नथी. भीष्मनी साथे 'अलं हि मानी, परिदीर्णगात्रः' एम अने माघना साथे 'हिमानी(शैत्य)परिदीर्णगात्रः' एवं समजवानु छे. भीष्मनी साथे 'फाल्गुन(अर्जुन)सङ्गमेन समापितः' अने माघनी साथे 'फाल्गुनमासेन समापितः' एy समजवान छे. कृष्णवर्मा एटले कृष्णनो मार्ग अने अग्नि एवा बे अर्थो अनुक्रमे भीष्म अने माघ साथे समजवाना छे.
लेष अलंकार घणी वखत बीजा अलंकारो साथे संयुक्तरूपे जोवामां आवे छे. आवे समये प्रलेपने बीजा अलंकारो करतां वधु प्रवळ गणी बाधक मानवो, बीजा अलंकारो साथे मात्र एनो संकर गगवो के पछी बीजा अलंकारने बधु प्रबळ गणो आवा अलंकारो द्वारा तेने बाध्य मानवो ?
उद्भटना मत प्रमाणे श्लेष अलंकार ज्यारे बीजा अलंकारोना क्षेत्रमा प्रवेश्यो होय, त्यारे वधु प्रबळ होय छे. उद्भटनु मानवु छे के श्लेष अलंकारनु पोतानु स्वतंत्र क्षेत्र नथी. बे पदार्थो एकबीजा साथे संबद्ध होय, त्यारे बंने जो प्रकृत होय, के बंने अप्रकृत होय तो तुल्ययोगिता अलंकार थाय. बे प्रदार्थोमांनो एक प्रकृत होय अने बीजो अप्रकृत होय, तो दीपक अलंकार थाय. आम श्लेष अलंकार माटे कोई अलग क्षेत्र नथी. 'येन नाप्राप्ये य आरभ्यते तस्य स बाधकः' ए नियम प्रमाणे कोईनी प्राप्ति माटे बीजो कोई पदार्थ बहारथी लाववामां आवे त्यारे ते पदार्थ प्राप्त थएला पदार्थनो बाधक थाय छे. उपमा के रूपक जेवा अलंकारो साथे श्लेष संयोजाय त्यारे उपमानी प्रतीति श्लेषने कारणे थती होवाथी श्लेष बाधक छे. - उद्भटनी मान्यता साथे केटलाक सहमत थता नथी, तेमनु मानवु एवु छे के बोधक अलंकारनु स्वतंत्र क्षेत्र होतुं नथी ज्यारे श्लेषनु स्वतंत्र क्षेत्र छे. 'सर्वदो माधवः पातु यो गङ्गां समदीधरत्' मां श्लेष अलंकार छे, आवां उदाहरणोमां तुल्ययोगिता अलंकार छे एवं कही न शकाय कारण के शिव अने विष्णु वच्चे कोई साम्य नथी. एक ज शब्द द्वारा थती बे अर्थोनी प्रतीतिमांथी चमत्कृति उत्पन्न थाय छे. तेथी अहीं श्लेष अलंकार ज छे. प्रलेष अलंकारनु स्वतंत्र क्षेत्र होवाथी ते बाधक बनी शके नहीं. बीजा अलंकारनु पण पोतानु स्वतंत्र क्षेत्र छे. श्लेष जो बाधक होय तो बीजा अलंकारोनो प्रतीतिमां विघ्नो ऊभां थवां जोईए. श्लेष अने बीजा अलंकारोनां पोतपोतानां स्वतंत्र क्षेत्रो होवाथी ज्यां बने होय त्यां श्लेष अने बीजा अलंकारनी संसृष्टि मान्य राखवी जोईए. परंतु श्लिष्ट परंपरित (रूपक), श्लिष्टसमासोक्ति जेवां नामोनो प्रयोग दर्शावे छे के श्लेषनो बेजा अलंकारो साथे संकर थई शके. पोतानां स्वतंत्र क्षेत्रनो अभाव न होवाथी लेष कदी पण बीजा अलंकारनो बाधक न होई शके परंतु बीजा अलंकारो साथे संकीर्ण होई शके.
त्रीजा मत प्रमाणे श्लेष बाध्य छे अने बजा अलंकारो बाधक छे. कोई पण अलंकार स्वतंत्रपणे चमत्कृति उत्पन्न करे त्यारे ते स्वतंत्र अलंकार बने छे. परंतु ते अलंकार बीजा कोई अलंकार पासे गौण बने त्यारे पोतानु स्वतंत्र अस्तित्व गुमावी दे छे. श्लेष बीजा अलंकारोने चारुता आपतो होवाथी बीजा अलंकारो आगळ गौण बने छे अने तेथी ते स्वतंत्र अलंकार बनी न शके. आम श्लेष अलंकार बाध्य छे एवो केटलाक आलंकारिकोनो अभिप्राय छे.
प्लेष अने शब्दशक्तिमूलध्वनिमां शो मेद छ ? शब्दशक्तिमूलध्वनिमां प्रकृत अने अप्रकृत विशेष्यो श्लिष्ट शब्द द्वारा निर्दिष्ट होय छे. अप्यय दीक्षितनां मत प्रमाणे शब्दशक्तिमूलध्वनिमा मात्र उपमा ज व्यङ्गय होय छे. अप्रकृत अर्थ अभिधा द्वारा वाच्य बने छे. संदर्भने कारणे प्रकृत

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चित्रा प्र.शुक्ल
अर्थनी प्रतीति पहेली थाय छे. ज्यारे मिलष्ट शब्दोने कारणे अप्रकृत अर्थनो प्रतीति थाय छे परंतु अप्रकृत अर्थनी प्रतीति व्यंजनाव्यापारथी थती नथी. समासोक्तिमां पण अप्रकृत अर्थनी प्रतीति प्रलेषथी ज थाय छे, व्यंजनाथी नहीं एवो अप्पय्य दीक्षितनो मत छे. जगन्नाथ आ मतनी टीका करे छे. पोताना समर्थनमां तेओ मम्मटनो मत टांके छे. मम्मटन मानवं छे के अनेकार्थ शब्दोनी अभिधाशक्ति नियंत्रित होय, त्यारे वाच्यार्थ उपरांत थती बीजा अर्थनी प्रतीति व्यं जनाथी थाय छे. शब्दशक्तिमूलध्वनि द्वारा व्यंग्य बनती उपमा अभिधाना नियंत्रण पर आधार राखती नथी कारण के अभिधा नियंत्रित न होय तो पण उपमानी प्रतीतिमां वांधो आवतो नथी. वळो अप्रकृतनी प्रतोति कदी अभिधाथी थती नथी. अप्पय्य पोते ज कहे छे के अभिधा नियंत्रित छे. पूर्वापर संदर्भ पण अभिधान नियंत्रण करी वाच्यार्थ आपे छे माटे अप्रकृतनी प्रतीति काजे व्यंजनाव्यापारनो स्वीकार करवो ज जोईए. वळी योग्यतानो अभाव होय, त्यां अभिधा अर्थ आपी न शके परंतु व्यंजना अर्थ आपी शके छे. अभिधानी योग्यता के अयोग्यतानो निर्णय वक्तानां वैशिष्टय पर आधार राखतो नथी. मात्र व्यंजनाव्यापार ज वक्ताना वैशिष्टय अनुसार प्रवर्ते छे.. ' तेथी आकृत अर्थ अभिधाव्यापार द्वारा वाच्य बनतो नथी. समासोक्तिमां पण अप्रकृत अर्थ नी प्रतीति व्यंजनाव्यापारथी ज थाय छे. अने तेथी ज समासोक्तिने गुणीभूतव्यंग्यनो एक प्रकार मानवामां आवे छे. रूढिना बळथी अप्रकृत अर्थनी प्रतीति थाय त्यारे पण अभिधान्यापारने अवकाश रहेतो नथी. तेथी आवां उदाहरणोमां व्यंजन व्यापारथी ज अप्रकृत अर्थनी प्रतीति थाय छे.
आ पछी जगन्नाथ बीजा महत्त्वना प्रश्ननी चर्चा करे छे. 'रागावृतो क्ल्गुकराभिमृष्टं श्यामामुखं चुम्बति चन्द्र एषः ।' मां समासोक्ति अलंकार छे. आ पंक्तिमा चन्द्रः ने स्थाने राजा शब्द मूकवामां आवे तो शब्दशक्तिमूलध्वनि थाय. बने पंक्तिओमां अप्रकृत व्यवहारनी प्रतीति श्लिष्ट विशेषणोने कारणे ज थाय छे परंतु समासोक्तिमां व्यंग्य अर्थने गाण मानीने समासोक्तिवाळां काव्योने गुणीभूतव्यङ्गयनी कोटिमां मुकवामां आवे छे तो शब्दशक्तिमूलध्वनिमां आ ज कोटिना व्यंग्य अर्थ ने प्रधान मानी ध्वनिकाव्य गणवामां आवे छे. बने उदाहरणोमां प्रकृत अर्थ प्रधान छे अने व्यंग्य अप्रकृत अर्थ बंने उदाहरणोने चारुता आपतो होवाथी गौण छे. तेथी बने उदाहरणोमां व्यंग्य अर्थने गौण मानवो जोईए. बने उदाहरणोमां भेद मात्र एटलो ज छे के उदाहरणमा विशेष्य-चन्द्रः-श्लिष्ट नथी उारे बीजां उदाहरणमां विशेष्य-राजा-रिलष्ट छे. आ एक मात्र कारण बीजा उदाहरणमां व्यंग्य अथेने प्रधान मानवा माटे अपूरतु लागे छे. अप्पय्य दीक्षित कदाच एवो जवाब आपे के समासोक्तिमा मात्र अप्रकृत व्यवहारनो आरोप छे ज्यारे ध्वनिमां अप्रकृत अर्थनो आरोप छे. आ मत स्वीकारीए तोपण बनेमां अप्रकृत अर्थने तो गोण ज गणवा जोइए कारण के ते प्रकृत अर्थने चारुता आपे छे. जगन्नाथनु सूचन छे के आq थतु होवाथी समासोक्ति अलंकारना बे प्रकारो मानवा जेमां (१) विशेष्यो श्लिष्ट होय (२) विशेष्यो श्लिष्ट न होय शब्दशक्तिमूलध्वनिने गुणीभूतव्यंग्य काव्यनो प्रकार मानवो जोइए एवो जगन्नाथनो मत छे.
लेष शब्दअलंकार छे के अर्थालंकार ? श्लेष-सभंग तेमज अभंग-अर्थालंकार छे एवं उदभट अने तेमना अनुयायीओ माने छे. मम्मटनो अभिप्राय एवो छे के सभंग अने अभंग श्लेष शब्दालंकारो छे कारण के शब्दोमा परिवर्तन थतां लेषन अस्तित्व रहेतु नथी. शुद्धश्लेषने मम्मट अर्थालंकार गणे छे कारण के ते अर्थ पर आधार राखे छे. अलंकारसर्वस्वकार रुग्यकनो

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श्लेषभलंकारर्नु स्वरूप अभिप्राय एवो छे के सभंगश्लेष बे भिन्न शब्दोमा छे; (दा. त. विष्णुना अभिप्रपन्न' अने 'विष्णुनाभौ प्रपन्न)' परंतु आ बे भिन्न शब्दो एकसरखा (विष्णनाभिप्रपन्न) लागे छे. लाकडाना बे टुकडा भिन्न होय पण उपरथी रंगनो गाढो लेप करवामां आवे तो जेम एक ज लाकडं देखाय तेम अहीं बे भिन्न शब्दो एकरूप लागे छे. शब्द ज मुख्य होवाथी सभंगश्लेष शब्दालंकार थाय, ज्यारे अभंगश्लेष अर्थालंकार थाय. एक ज दांडो पर वे फळो लटकतां होय तेम एक ज शन्दमांथी बे भिन्न अर्थो निष्पन्न थाय छे. अभंगश्लेषमां शब्दोनो क्रम बदलातो नथी तेथी त्यां वे भिन्न शब्दो छे एवं मनाय नहीं अने ते ज कारणे तेने शब्दालंकार मानवो योग्य नथी. तेथी अभंगश्लेषने अर्थालंकार मानवो एवो रुय्यकनो मत छे.
स्वतंत्र होवा छतां श्लेष अनेक अलंकार साथे संकीर्ण बनी वाणीमां नवी चमत्कृति लावे छे. जगन्नाथे करेली श्लेषविचारणा पछी आपणे अन्य आलंकारिकोनु श्लेषनिरूपण जोइश.
भामहे श्लेषनी व्याख्या आ प्रमाणे आपी छः उपमानेन यत्तत्त्वमुपमेयस्य साध्यते ।
गुणक्रियाभ्यां नाम्ना च श्लिष्टं तदभिधीयते ॥ भामहे आ अलंकारने श्लिष्ट एवु नाम आप्यु छे. तेओ नोंधे छे के श्लेष सहोक्ति, उपमा के हेतु अलंकार साथे मिश्रित बनी शके. भामहनी व्याख्या दर्शावे छे के भामहने मते श्लेष अर्थालंकार छे तेम ज साम्यमूलक छे. दंडी श्लेषना अभिन्नपद तेमज भिन्नपद एवा भाग पाडे छे. दंडीनो अभिन्नपदश्लेष ते पछीना आलंकारिकोनो अभंगश्लेष बन्यो. उदभटने मते श्लेष अलंकार उपमा के रूप जेवा अलंकारोने चारुता आपतो होवाथी ते अलंकारोने बाधक छे. रुद्रट श्लेषने शब्दालंकार तेमज अर्थालंकार तरीके निरूपे छे. तेओ शब्दश्लेषना आठ विभागो आपे छे. (१) वर्ण (२) पद (३) लिंग (४) भाषा (५) प्रकृति (६) प्रत्यय (७) कारक अने (८) वचनमां श्लेष होई शके एवं तेमनु मानवु छे. अर्थश्लेषना तेओ दस प्रकार आपे छे: (१) अविशेष (२) विरोध (३) अधिक (४) वक्र (५) व्याज (६)उक्ति (७) असंभव (८) अवयव .(९) तत्त्व (१०) विरोधाभास. रुद्रट माने छे के श्लेष अलंकार उपमा अने समुच्चय अलंकारो साये मिश्र थई शके. उपमा अने समुच्चय अर्थालंकारो होवा छतां मात्र शाब्दिक साम्यने आधारे पण आ बने अलंकारो थई शके. रुद्रटने अनुसरीने मम्मट पण श्लेषने शब्दालंकार तेमज अर्थालंकार गणी शब्दश्लेषना आठ प्रकारो आपे छे. आ शब्दश्लेष तेज पछीनो सभंगश्लेष. आठ प्रकारो उपरांत मम्मट शब्दश्लेषनो एक नवमो प्रकार आपे छे, जेमां प्रकृत भिन्न होय तो पण शब्द अभिन्न रहीने बे अर्थो आपे छे. आ नवमो प्रकार तेज पछीना आलंकाकारिकोनो अभंगलेष थयो अर्थालंकारोना प्रकरणमां श्लेषनु अर्थालंकार तरीके निरूपण करी मम्मट अमावे छे के अहीं पदो बदलातांबे अर्थनी प्रतीति थाय ते मम्मटना आ प्रकारना श्लेषने जगन्नाथे शुद्धश्लेष करो छे. कोई पण अलंकार शब्दनो छे के अर्थनो तेनो निर्णय करवा माटे मम्मटे अन्वय अने व्यतिरेकनो सिद्धांत अपनान्यो छे. बीजा अलंकारोनी जेम श्लेषनु स्वतंत्र क्षेत्र होवाथी ते बीजा अलंकारो साथे संकीर्णरूपे आवी शके एवं मम्मट माने छे. पोतानं स्वतंत्र क्षेत्र होवाथी बीजा अलंकारोनी प्रतीतिमां श्लेष बाधक थतो नथी. बे अलंकारोमांथी एकने पोतानु स्वतंत्र क्षेत्र न होय तो ज बे अलंकारो वच्चे बाध्यबाधकभाव संभवी शके.

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चित्रा प्र. शुक्ल
वा २लषः .
*लेषनो बीजा अलंकारो साये मात्र संकर ज संभवित छे एयु मम्मट माने छे. रुय्यक श्लेषना त्रण प्रकारो आपे छे : श्लेष द्वारा आवता बे अर्थोमाथी (१) बंने प्रकृत हाय (२) वंने अपकृत होय (३) एक अर्थ प्रकृत अने बीजो अपकृत होय. रुपक आश्रयाश्रयिभावने आधारे श्लेषना शब्दश्लेष, अर्थश्लेष अने उभयश्लेष एवा विभागो पाडे छे. उद्भटने अनुसरीने सय्यक श्लेषने बाधक गणी ते बीजा अलंकारोन प्रतीतिने रोके छे एवु रुय्यक नोंधे के. जो के रुय्यक पोते मम्मटना मत तरफ दळता लागे छे अने व्यक्तिगत रोते एवु मानता लागे छे के श्लेषर्नु स्वतंत्र क्षेत्र छे तेथी बीजा अलंकारो साथे तेनेा संकर संभवित छे. अलंकारसर्वस्वना टीकाकार जयरथ नोंधे छे : तदेवं स्वमताभिप्रायेणास्यालङ्कारान्तरवदन्यालङ्कारैः सह बाध्यबाधकभावं सङ्कीर्णत्वं च प्रकाश्य... पोते भिन्न मत धरावता होवा छतां प्राचीन आलंकारिकानु मान जाळववा माटे रुय्यक श्लेषने बाधक गणावे छे. जयरथ नोंध छ : अत्र च ग्रन्थकृता श्लेष: सर्वालङ्कारापवाद इति न केवलं प्राच्यमतानुमारमुक्तं यावदपह्नवपर्यवसायिमादृश्यरूपेोऽपहनुतिभेदोऽपि तन्मतानुसारमेवोक्तः। शोभाकरमित्र श्लेषने अर्थालंकार गणी तेना शब्दश्लेष अने अर्थ-. . श्लेष एवा बे भाग पाडे छे. तेओ उभयश्लेषने स्वीकारता नथी. तेओ श्लेषना. चार प्रकारे। आपे छे. वे विशेष्यो वच्चेना साम्यनु (१) एक ज शब्द द्वारा (२) भिन्न शब्दो द्वारा (३) विशेष्यवाचक बे शब्दोमांथी गमे ते एक शब्द द्वारा (४) विशेषण द्वारा रजु करवामां आवे ते प्रमाणे तेओ टेषना प्रथम चार प्रकारो पाडे छे. आचारे प्रकारोमां बने अर्थों (१) प्रकृत होइ शके अथवा (२) अप्रकृत होइ शके तेथी आठ प्रकारो थाय. वळी एक अर्थ प्रकृत अने बीजो अप्रकृत हेाय त्यारे (१) प्रकृत विशेष्यवाचक शब्द द्वारा (२) अप्रकृत विशेव्यवाचक शब्द द्वारा (३) भिन्न शब्दो द्वारा (४) समान विशेषणो द्वारा साम्यनु प्रतिपादन थाय. एटले बधुं मळीने तेओ बार प्रकारे। आपे छे. शोभाकरमित्र माने छे के श्लेषनु पोतार्नु स्वतंत्र क्षेत्र छे. उद्भटना मतनो टीका करतां तेओ कहे छे के श्लेष ज्यारे बीजा अलंकारो साथे मिश्ररूपे आवे त्यारे केटलीक वखत ते बीजा अलंकारोना अंगरूप आवे छे, केटलीक बखत बीजा अलंकरानो प्रतोतिने ते रोके छे, केटलीक वखत बीजा अलंकारो द्वारा तेनी प्रतीति बाध्य बने छे अने केटलीक बखत ते बोजा अलंकारोना अनुपाण करूपे आवे छे. शोभाकरमित्रनु मानवुछ के श्लेषतुं पातानुं क्षेत्र छे. विश्वनाथ मम्मट अने रुप्यकना मताने भेगा करे के. मम्मटने अनुसरीने ते श्लेषतुं निरूपण शब्दाअलंकार तेमज अर्थालंकार बनेमां करे छे. रुद्रट अने मम्मटने अनुसरोने ते भो शब्दश्लेषना आठ प्रकार आपे छे. वळी तेआ श्लेषने अर्थालंकार तरीके पण निरूपे छे. विद्यानाथ श्लेषने शाब्दिक साम्प तरीके आळखाबे छे. तेओ सभंग के अभंग एवा प्रकारो आपता नथी. श्लेषनुं निरूपण तेओ अर्थालंकारामां करता होवाथी श्लेष तेमना मते अर्थालंकार छे एवं कही शकाय. श्लेषना तेओ त्रण प्रकारे आपे छे; ज्यारे बने अर्थो (१) प्रकृत होय (२) अप्रकृत होय अने (३) एक अर्थ प्रकृत अने बीजो अप्रकृत होय, अप्पय्य दीक्षित श्लेषने अर्थालंकार तरीके निरूपे छे. अने तेना सभंग अने अभंग एवा वे विभागो पाडे छे. वळी श्लेष द्वारा आवता बे अर्थो (१) प्रकृत (२) अप्रकृत के (३) एक प्रकृत अने बीजो अप्रकृत होप ते प्रमाणे पण तेओ विभाग पाडे छे.
जगन्नाथनु श्लेषनिरूपण जोतां एवं लागे छे के तेओ मम्मट अने रुय्यकना मतोन मिश्रण करे छे. मम्मटे आपेला शब्दश्लेषना आठ प्रकारो तेमणे स्वीकार्यां नथी परन्तु मम्मटे भापेला शब्दश्लेषना सभग अने अभंग एवा बे भेदो तेमणे स्वीकार्य छे. मम्मटना अर्थश्लेषने

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श्लेषअलंकारनु स्वरूप
२७ तेओ शुद्धश्लेष कहे छे. रुय्यके शब्दश्लेष अने अर्थश्लेष आप्या छे, तेने तेभो अनुक्रमे सभंगश्लेष अने अभंगश्लेष एवु नाम आपे छे, तेमज रुय्यकनी जेम तेओ श्लेषने अर्थालंकार माने छे. परन्तु रुय्यके आपेला उभयश्लेषने तेओ स्वीकारता नथी. वळी रुय्यकने अनुसरीने तेओ बंने अर्थ प्रकृत होय, अप्रकृत होय, के एक अर्थ प्रकृत अने बीजो अप्रकृत होय ते प्रमाणेना त्रण भेदो पण आपे छे. रुय्यके बे अर्थोना प्रकृत, अप्रकृत, के एक प्रकृत अने बीजो अप्रकृत एवा जे बे प्रभेदो आप्या तेनाथी इलेष अलंकारनु निरूपण कांइक गुंचवणभयुबन्यु छे. आ बधा ज प्रभेदोना उदाहरणो आपवां अशक्य नहीं तो पण अतिकठिन तो छे ब. रुय्यकनी सरखामणीमो मम्मटनु श्लेषविभाजन वधु तर्कसंगत लागे छ कारण के द्विअर्थी अभिव्यक्तिनां दरेक पासाने ते आवरी ले छे. रुय्यकनां विभाजनमां मम्मटना अर्थश्लेषने आवरी लेवायो नथी तेथी रुय्यकनु विभाजन तेटले अंशे अपूर्ण गणाय. अर्थश्लेषने स्थान आपीने अने तेने शुद्धश्लेष एबु' नाम आपीने जगन्नाथे आ अपूर्णताने दूर करी छे.
श्लेष ज्यारे बीजा अलंकारो साथे संयोजाय त्यारे श्लेषनी स्थिति विना त्रण मतो जगन्नाथ आपे छे परंतु तेओ मम्मटनो मत स्वीकारे छे अने एवो अभिप्राय ओपे छे के श्लेषअलंकारर्नु स्वतंत्र क्षेत्र छे छतां ते बीजा अलंकारोनो अनुग्राहक थई शके छे.
शब्दशक्तिमूलध्वनिमां वाच्यार्थ करतां व्यङ्गयार्थ गौण छे एवु सष्ट प्रतिदिन कयु छ तेमां जगन्नाथनी बुद्धिनुं ऊंडाण अने मौलिकता प्रतिबिंवित थाय छे. मात्र एक श्लिष्ट विशेष्यने कारणे शब्दशक्तिमूलध्वनि ध्वनिप्रभेद कहेवाय ते कारण तेने ध्वनिनी कक्षामां मूकवा माटे पूरंतु नथी. ध्वनिकारे समासोक्तिनी गुणीभूतव्यङ्गय काव्यनी कक्षामां गणना करी छे ज्यारे शन्दशक्तिमूलध्वनिने ध्वनिप्रभेद मान्यो छे. ध्वनिकारनों आ मा तेमना उत्तरकालीन आलङ्कारिकोए स्वीकार्यो छे. ध्वनिकार जेवा आलकारिकसरणिव्यवस्थापकनां प्रामाण्यने जगन्नाथ पडकारे छे अने एवा निष्कर्ष पर आवे छे के शब्द शक्तिमूटध्वनिमां वाच्यार्थ, व्यङ्गयार्थ करतां वधु सुदर छे. प्रलेष घणो चमत्कृतिपूर्ण अलंकार छे. द्विअर्थी शब्दो वर्णनीय विषयने विशिष्ट शोभा अने चमत्कृतिनु प्रदान करे छे. रिलष्ट शब्दो सर्व भाषाओमां होय छे परंतु प्रलेष अलंकारे संस्कृत साहित्यने एक विशिष्ट समृद्धि आपी छे. आ समृद्धिए एक बाजु संस्कृत साहित्यने Wit-वाग्वैदग्ध्य-आप्यु छे. Witमां बुद्धियुक्त विनोद होय छे अने तेथी आ विनोदने अमुक वर्ग ज माणी शके छे. श्लिष्ठ शब्दप्रयोगो कविना भाषा परनां प्रभुत्व अने पांडित्यना परिचायक बनी रहे छे. राजाओनी सभामां, काव्यगोडीओमां के पण्डितोना काव्यविनोदोमां रिलष्ट शब्दोथी खुब चमक आवती तेथी लेष अलंकारे कविओने अने गबलेखकोने खूब आकर्ष्या अने महाकान्यो, कथाओ अने आख्यायिकाओमा लेष अलंकारनो छुटथी प्रयोग थवा लाग्यो. परन्तु श्लेषना वधारे पडता प्रयोगे साहित्यमा एक प्रकारनी कृत्रिमता आणी. वळी xलेष ज्यारे मध्यमकक्षाना कविओ द्वारा प्रयोजाय त्यारे प्रमादगुणनो लोप थतो. आम लेष प्रत्येना कविओना आकर्षण साहित्यने कृत्रिमता अर्की, तेने निर्बळ अने नीरस पण बनाव्यु. काव्य ऊर्मिनो व्यापार छे अने ऊर्मिनं प्रत्यायन ते ज काव्यन लक्ष्य छे. कविना शब्दोमांथी ऊर्मिनुं आ प्रत्यायन एटलं शीघ्र थाय छे के आनन्दवर्धने रसध्वनि (ऊर्मिकाव्य) ने असंलक्ष्यक्रमव्यङ्गय (जेमां शब्दना जुदा जुदा व्यापरोमांथी पसार थई भावकनु मन पर्यते रसनी अनुभूति करे त्यांसुधीना क्रमो क्या अने क्यारे पूरा थया तेनी खबर न पडे) तेवो कह्यो रसनिष्पत्तिनी आ प्रक्रिया अतिसुकमार अने सक्षम होवाथी वच्चे जरा पण विघ्नो आवे तेने सही शकती नथी. रिलष्ट शब्दो.

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चित्रा प्र. शुकं
मांथी थती अर्थप्रतीतिमां भावक थोड़ो मानसिक आयास अनुभवे छे. रसरूपी अंतिमं लक्ष्य सुधी पहोंचतां, शब्दोना श्लेषने समजवा मनने थोडुं थोभवुं पडे ले तेथी असंलक्ष्यक्रमव्यङ्गय एवा रसध्वनिमां आनन्दवर्धने लेषने आवकार्यों नथी. परन्तु लेषनो चमत्कृतिने ध्यानमलई शब्दशक्तिमूलध्वनिमां आवी चमत्कृतिने मान्य राखी छे. कविओने प्रिय एवा श्लेष अलंकार आलंकारिकोए काळजीथी विस्तृत निरूपण कयुं छे. उद्भटे श्लेष अलंकारनी शास्त्रीय व्याख्या अपो. जगन्नाथे आ अलंकारनां समग्र वासांनुं निरूपण कर्यु. जगन्नाथनु श्लेषनिरूपण तेना पूर्ववत्तीं आचार्योनां निरूपणमां जे कांई अचोक्कस हतुं तेने गाळी नांखे छे.

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इतिहासवें स्वरूप अने तेनो प्रासंगिकता (इतिहासने लोकप्रिय बनाववाना उपायना संदर्भमां)*
आर. एल. रावल
कोई पण देश के समाजना इतिहासने रज़ करवामां आवे छे ते पहेलां ए इतिहासने शास्त्रीय दृष्टिए बे प्रकारना तबकामांथी पसार यदुं पड़े छे. प्रथम तबका दरम्यान इतिहासमुं निम्न-माळखु (infra-structure) तैयार थाय छे, जेमां इतिहासकार ए स्थळ के समाजना भूतकाळने पोतानी बौद्धिक प्रवृत्ति द्वारा छतो करे छे, अने तेम करवा माटे ते ऐतिहासिक दृष्टिए महत्त्वनी सामग्री-दस्तावेजो, बनावो, अवशेषो-वगेरेने बने तेटली तटस्थताथी तपासी एकठी करे के अने तेना आंतर-संबंधोनु संशोधन करे छे. आ बौद्धिक संशोधननी प्रवृत्तिनो द्रष्टा अने पसंदगो करनार इतिहासकार पोते ज छे. परन्तु बीजा तबक्कामां ज्यारे इतिहासकार ए इतिहासने आखरी लेखित स्वरूप आपे छे त्यारे इतिहासनु उपरी-माळखु (super-structure) तैयार करे छे. सामान्य रीते इतिहासमां रस धवनार वाचक वर्ग पासे इतिहासनु आ उपरी माळखु (super-structure) रजू थयेलु होय छे आम इतिहास-संशोधनप्रवृत्ति ए इतिहासनु निम्न माळखु (infra-structure) छे, ज्यारे ते संशोधन पछीनु आखरी लेखित स्वरूप तेनु उपरी-माळखु (super-structure) छे. तेथी ज्यारे आपणे इतिहासने लोकप्रिय बनाववाना उपायोनी चर्चा करीए छीए सारे आपणे जाणीए छीए के बहुजनसमाज इतिहासना परी माळवाना स्वरूपना संदर्भमां ज जाळी राखवामां आवेली ऐतिहासिक कृतिओ, स्थळो के अवशेषोने जोवानी दृष्टि केळवे छे.
मारी दृष्टिए आजे आपणे इतिहास विषयना संशोधननी टेकनीकनां जुदां जुदां पासानी चर्चा करता नथी, परन्तु आपणो हेतु इतिहासना उपरी माळखों द्वारा रजू कराती इतिहास-चेतना समाज पर कई रीते असर करे छे, अने ते अंगे समाजना क्या प्रकारना, केटला प्रभाणमां अने कयारे प्रतिभावो पडे छे ते जोबानो छे, अने साथे साथे ए पण विचारवानुछे के आ इतिहासचेतना लोकोनी सामूहिक चेतनानो भाग केवी रीते बनी शके के जेथी समाजमां ज्यारे इतिहास नवो वळांक लई रह्यो होय ते वखते पेदा थता पडकारने समजवानी ते क्षमता पेदा करे.
(२) सामान्य रीते समृद्ध अने सुखी अवस्था दरम्यान मानवसमाजने इतिहास चिंतन करवानी टेव होतो नथी. आवा समय दरम्यान ए समाज इतिहासना प्रवाहमां जीववानो संतोष माने छे. वळी सनृद्विनी टोचे पहोंचेलो समाज एम ज मानी ले छे के तेनी पेढीने इतिहासनो झगाटो क्यारेय पण लागवानो नथी. आ समृद्धिकाळ दरम्यान समाजमां खोटो आत्मविश्वास पेदा थयेलो होय छे. परिणामे समृद्धिए पेदा करेली खोटी चेतनामां जीवतो ए समान इतिहासना प्रवाहमा तणाइ जइने पोतानी अस्मिता खोई बेसे छे. अने तेने परिणामे ते समाजमा इतिहासनी कटोकटी (historical crisis) पेदा थाय छे. मानव इतिहासमा केटलीये भौतिक दृष्टिए समृद्ध संस्कृतिओ काळनो कोळियो बनी गई छे. ए रोते जोतां समयना पडकारोने अंगेनी समानता अने आ पडकारोने समजोने तेने जवाब आपवानी शक्ति इतिहास-चेतना
* माधवपुर-घेड मुकामे गुजरात इतिहास परिषदना पञ्चम ज्ञानसत्रा रजू करवामां आवेलो निबंध : २६, २७ ओकटोबर, १९७८

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आर. एल. रावल
धरावता समाजमां ज होई शके. आ इतिहास-चेतनाना संदर्भमां आपणे इतिहासनी कटोकटी (historical crisis) जेवा महत्त्वना प्रश्न अंगे पण विचार करवानी जरूर छे, कारण के जेने आपणे लोकप्रिय बनाववानी चर्चा करीए छीए ए इतिहासना स्वरूपने नवा परिमाणथी तपासवु ए अत्यन्त आवश्यक छे.
मानवइतिहासना जुदा जुदा तबकाओ दरम्यान दरेक व्यक्ति के समूह तेनी सामे आवती नवो परिस्थति-पछी आ परिस्थितिओ प्राकृतिक परिबळोनु परिणाम होय के मानवसर्जित होय-तेनो मुकाबलो करवा माटे जोवननो चोक्कस दृष्टिकोण के मान्यता रचे छे. आ मान्यता फक्त बोद्धिक मान्यता नथी, परन्तु जीवन जीववानो अदम्य आवश्यकतामांथी पेदा थयेलो बुनियादी मान्यता छे. आ मान्यताने आपणे युग-प्रवाह के युगचेतना (zeitgeist) तरीके ओळखावी शकीए. व्यक्ति के समा जनो पोताना जीवन विशेनो दृष्टिकोण मोटा भागे | युग-प्रवाह पर ज रवायेलो होय छे. परंतु पारे आ बुनियादो मान्यता पर रचायेला मानवसंबन्धो अने जवन सतत बदलाती परिस्थितिने हल करवामां निष्फळ जाय छे त्यारे इतिहासनी कटोकटी पेदा थप छे. आजे आपणे ए इतिहासनी कटोकटीना युगमा जीवीए छोए. इतिहासअभ्यासनो हेतु ए रते आ कटोकटोओना स्वरूाने समजवानो होइ शके. जोवनमां पेदा थयेला कटोकमीना काळ दरम्यान व्यक्ति के समाज एक प्रकारनु खालीपणु अनुभवे छे. तेम छतां घगी-: वार इतिहासनी कटोकटीना काळ दरम्यान समाज आ खालीपणानो सोधो मुकाबलो करवाने बदले पोतानो अगाउनी मान्यताने ज पकडीने जीववानो आग्रह राखे छे, त्यारे व्यक्ति के समाजना जीवनमां आंतरविभाजन पेदा थाय छे. आत्रा आंतविभाजनवाळो मनुष्य के समाज कृत्रिम के ढांगी छे. ते इतिहसना अर्थ नो पण अनर्थ करे छे. आवो कटोकटी वखते जीवनना एकाद अरछल्ला पापाने अखिन जीवननु स्वरूप आश्वानो आग्रह सेवामां
आवे छे. पछी ते पासु संकुचित धार्मिक मान्यतानु होय, राष्ट्रवादनु होय के गरीबाइ हठाववानु होय. आ एक ज पासाथी समग्र जोवनने समजत्रानो आग्रह जीवनने विकृत बनावे छे. इतिहासने लोकप्रिय बनावतो वबो इतिहासमा अभ्यासीनी ए जवाबदारी छे के कोई स्थळ के समाजको इतिहास फक्त एक ज दृष्टिकोण के पासा पर बधारे पडतो भार मूकीने रजू न करे. वळी आधुनिक युगमां विज्ञान करतां पण विज्ञानवादे मानवसंबन्धोने आकार
आपवा माटे भारे प्रयास कर्यो छे, परिणामे भौतिकविज्ञान पर आधारित वधु पडती विज्ञानवादी श्रद्वाए व्यक्तिनी आंतरचेतनानो हान कर्यो छे. अने तेथो ज आजना युगमां जीवननो सोधो मुकाबला अने तेनो स्पर्श करवानी संवेदनशीलता बुठी थई गई छे. एटले के बदलाती परिस्थितिमा नबो जीवनसंदर्भ समजवा माटे आत्मस्थ थवानी वृत्ति लगभग नष्ट थई छे. तेमां इतिहासना अभ्यासीओ पण अपवाद रूप नथो रह्या. परंतु तेनो साथे ए पण एटलु ज स.चुछ के आवी कटोकटोज आत्मस्थ थवानी वृत्तिने पाछी सजाग करे छे. आथी ज जेने आपणे लोकप्रिय बनाववा मांगोए छीए ते इतिहासना अभ्यासर्नु महत्व जीवनने समजवा माटे विशेष रह्य छे.
(३)
जीवननो इतिहास साथेनो सीधा संबंध छे ए तो आपणे जाणीए छीए. जीवन एटले ज संबंध To exist is to exist in relation to some thing. आ संबंध त्रण प्रकारनो होई शके. व्यक्तिनो पोतानी साथेनो एटले के पोतानो आंतरचेतना साथेनो, प्रकृतिना

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इतिहास स्वरूप अने तेनी प्रासंगिकता
३१
तत्रो सानो अने त्रीजो व्यक्ति व्यक्ति वच्चे के मानवसमाज साथेनो. आ त्रिस्तरीय संबंधने स्थळ अने काळना संदर्भमां जोवानो प्रयास ए छे इतिहासनो अभ्यास इतिहास चिंतन ए जीवनने तेनी अखिलाइमां समजवानो प्रयास छे. तेथी इतिहास स्वरूप कायमी के चोककस माळखामां रहेतुं नथी, कारण के जीवनने चोक्कस मान्यता के माळखामां बांध अशक्य छे. तेथी ज हकीकतमां इतिहास कोई एक कायमी स्वरूप न होई शके. वळी जेने आपणे भूतकाळ जीवन कहीए छोए ते हकोतमां वर्तमान क्षणे संबंधोना संदर्भमां खुल्लो थतो भूतकाळ छे. भूतकाळ सायेतो जीवंत संबंध भूतकाळनु वर्तमानमा रूपान्तर करे छे, ए अर्थमा आपणु जीवन बत्रा युगोनु वर्तमानमां परिणमेलं एक अटक स्थान छे. आ संदर्भमां न इतिहासने लोकप्रिय बनाववा माटे आपणे इतिहासने दस्तावेजोमांथी मुक्त करवो पडशे. तेनो अर्थ ए नथी के ऐतिहासिक साधन-सामग्रीनुं महत्त्व नथी. तेनुं महत्त्व छे, परंतु ए बधां इतिहासनां साधनो छे, ज्यारे इतिहास तो जीवंत वस्तु छे. आपणा वर्तमान जोवन साथेना सीधा संबंध द्वारा ज भूतकाळना बनावो आपणा जीवननो भाग बने छे. तेथी ज वर्तमानना संदर्भ arrat भूतकाळनो अभ्यास भ्रमणा पैदा करे छे. भूतकाळना बनावो के घटनाओनो अभ्यास aataant ए घटनाओना आंतर--संबंधोनुं जवंत स्वरूप शोधवानो प्रयास छे. कोइ चोक्कस स्थळ अने समये फक्त बनती घटनानुं निरूपण ए तो इतिहासनुं बहारनुं खोखुं छे. ते साचा अर्थमां इतिहास नथी, पछी भले ते आपणा माटे तद्दन आवश्यक होय. खरी रीते तो बनेलो घटनानो जीवंत अर्थ ते समयनी युवान पेढो, पुख्त वयनी पेढी के वृद्धावस्थामां आवेली पेढ़ी माटे तद्दन जुदो जुदो होय छे. भारतनो प्रथम स्वातंत्र्य दिवस के गांधीजीना खूननी पळ भले एक घटना होय, परन्तु २० के २५ वर्षना युवान माटे, ४० थी ६० वर्षना पाकट बना प्रौढ माटे अने ६० के तेथी उपरनी वयनी व्यक्ति माटे तेना जीवनना संदर्भमां तेनु महत्त्व
दुदु छे. आम कोइ पण समयना इतिहासनो साचो ख्याल मानव वननी आ त्रिस्तरीय समयविस्तारनी समुपस्थितिना संदर्भमां ज आवी शके आम इतिहासनो वर्तमान जीवन साथेनो सीधा संबंध छे एनो अर्थ ए छे के समयना प्रवाहमां दरेक वयनी पेढी भूतकाळा बनावोने पोताना संदर्भमां जुर छे. माटे आपणे एम पग कही शकीए के भूतकाळ स्थिर नथी, वर्तमानना संदर्भमां ते सतत बदलातो रहे छे.
वळी, अहीं ए जो जरूरी छे के इतिहासमां जेने आपणे 'हकीकत' (fact) कहीए छीए ते 'ते जे छे' ना अर्थमां नहीं, परंतु आपणा चित्तमां आपणा पोताना मुजब जे प्रतिबिम्बित थाय छे ते छे. अंग्रेजी शब्द fact लेटिन शब्द facta मांथी आव्यो छे. तेनो अर्थ ' things that have been made' एवो थाय छे, माटे वस्तुनु स्वरूप "समजवा माटेनी भौतिक विज्ञाननी पद्धतिनो उपयोग इतिहासना अभ्यास माटे योग्य नथी. भौतिकविज्ञाननी पद्धतिनो उपयोग इतिहासनी साधन - समग्रीने चकासवा पूरता मर्यादित रीते यह शके, परन्तु तेमां इतिहासना आत्मा प्रगट थतो नथी. कारण के आ पद्धति (Empiricism-positivism ) प्रत्यक्षज्ञानवाद पर रचायेल छे. जो के हवे तेनी मर्यादाओ इतिहास तेमज समाज-विद्या ओना अभ्यासमां पण स्पष्ट रीते वर्ताइ रही छे, कारण के आ प्रकारनी पद्धति भूतकाळने स्थिर वस्तुना स्वरूपमां चकासवानो प्रयास करे छे, परन्तु आपणे जोइ गया के जीवंत संबंधोना संदर्भमां भूतकाळ स्थिर नथी. भूतकाळनो घटनाना आंतरस्वरूप ज्ञान ते घटना साना सीधा संबंध द्वारा ज प्राप्त थतुं होवार्थ इतिहासनुं ज्ञान विशेष प्रमाणमां अनुभूतिमूलक हे

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३२
आर. एल. रावल
घटे के जेथी आपणे सामाजिक संबंधोमां आपणी जवाबदारीओ विशे विशेष समान रही शकोए. ए रीते जातां इतिहास ए समयना वहेणमां मानव संबंधोमां जवाबदारी ओनो संदर्भ छे.
भारत जेवा अविच्छिन्न सांस्कृतिक वारसो धरावनार देशना इतिहासनी खास विशिष्टता ए रहो छे के आपणा समाजे कंइक अंशे ऐतिहासिक मूल्योने आत्मसात (internalise) कर्या छे भारतीय समाजने जीवनमा प्रेरणा मेळवा माटे पश्रिमना समाजो जेटलां पूतळां के म्युझियमनी जरूर पडी नथी. इतिहास-चेतनाने जगाववामां आ बधां साधनानु महत्त्व छे ज, परन्तु जीवंत अतीतने आत्मसात करनार आपणा समाजे कला, स्थापत्य तेमज गाथा ओ, लोकगीतो, साहित्य के वार्ताओ अने प्रणालिओ द्वारा इतिहासनी सभानता थोडा या घणे अंशे जाळवी राखी छे. तेथी आपणा समाजमां इतिहासने लोकप्रिय बनाववा माटेनो प्रयास जीवंत इतिहासने बदले फक्त शुष्क बौद्धिक दृष्टिकोणथो इतिहासने जोवाना प्रयासमा न परिणमे ते जावानी बरूर छे. कारण के ए परिस्थितिमा इतिहास फक्त बौद्धिकोना रसनो विषय बनशे परन्तु तेमां समाजनो धबकतो अात्मा नहीं होय. आपणा बौद्धिकोए इतिहासनो अभ्यास विशेष करीने Europocentric view point- पाश्चात्यसमाज-केन्द्रो दृष्टिकोणथी ज को छे. आ दृष्टिकोण अंग्रेजी शासन दरम्यान आपणा मानस पर ठसाववामां आप्यो छे, अने हबी पण तेमांथी आपणे मुक्त थया नथी. जो के तेनी साथे आपणे ए पण काळजी राखवी घटे के इतिहासने नामे .. पोषवामां आवती भ्रमणा तथा आपणी प्राचीन संस्कृतिना भव्य पुरुषार्थनी मूडी पर हाथपग बांधोने बेसी रहे बानी वृत्ति आत्मघातक न बने. भूतकाळ नां बधु सारु ज हतुं एवा रूपालो मिथ्याभिमानने पोषे छे. तेमांथो आत्मवंचनानो रुपाल पेदा थाय छे. परन्तु आपणे जे अर्थमा इतिहास-चेतनानी चर्चा करीए छीए ते तो जवाबदारीभर्या जीवनने छत करे छे.
वळी जेने आपणे भूतकाळनी कल्पित वातो कहीए छीए ते भले ऐतिहासिक पद्धतिना गळणामांथो पसार न थती होय तेम छतां घणीवार आ कल्पनाओए भारतीय समाजना इतिहासने घडवानां खूब महत्त्वनो फाळो आप्यो छे. रामायण के महाभारतनी केटलीये घटनाओ के प्रसंगो ऐतिहासिक प्रमाणभूततानी दृष्टिए कल्पित गणाय, परन्तु आ प्रसंगोए आपणा समाजमां जे सांस्कृतिक वायुमंडळ (cultural ethos) पेदा कर्यु छे अने तेना द्वारा जे मूल्यो प्रस्थापित कर्या छे तेनी समाज पर पडेली असर तो नक्कर छे तेने। स्वीकार करवो घटे. १८५७ ना विप्लबने भले आजना इतिहासकारो के समाजशास्त्रीओ नवां अने जूनां मूल्यो वच्चेनु घर्षण अने सामंतशाही मूल्यो पर रचायेला समाजने टकाववाना छेल्ला प्रयास तरीके घटावे, तेम छतां आ विप्लवे भारतना स्वातंत्र्य संग्रामना प्रेरक तरीके अने स्वातंत्र्य सैनानीओना ध्रुवतारक तरीके काम कर्यु छे ते पण हकीकत छे.
आम इतिहास-चेतनाने समग्र रीते लक्षमां लइए छीए त्यारे इतिहासनी लोकप्रियतानो मापदंड फक्त शाळा के कोलेजमां इतिहास विषय लइने भणनारा विद्यार्थी मोनी संख्या अने तेमने मळती नोकरीनी तको परथी नक्की न थाय. तेम छतां, इतिहास-चेतनाना फेलावा माटे शाळाकोलेज, के युनिवसिटी कक्षाए इतिहासना शिक्षकनी जबाबदारी ओछी थतो नथी. दरेक गाम के शहेरनो इतिहास ते गाम के शहेरनी विशिष्टता अने ऐतिहासिक दृष्टिए महत्त्वना तेना अवशेषो जाळवी राखवा माटे, शाला के कोलेज अने ग्रामपंचायत के म्युनिसिपालिटी वच्चेना सहकारथी एक एकम पण ऊभुकरी शकीय. आम दरेक गाम के शहेर देशना इतिहासना संदर्भमा पोताना इतिहास विशे सभानता केळवे एटलुज नहिं बल्के ते द्वारा देशप्रेम अने

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इतिहास स्वरूप अने तेनी प्रासंगिकता
विश्वप्रेमनी भावना पण केळवे. आ कार्यमा इतिहासनो शिक्षक खूप महत्त्वनो भाग भनवी शके के. प्रोढ शिक्षणना भांग रूखे, इतिहासको शिक्षक लोकोने भारतीय संस्कृति अने दुनियाना इतिसानो पग परिचम आपी सके तेम छे. साये साथे शाळा, कोलेज के युनिवर्सिटी कमाए प्रापखामां आवत इतिहासास शिक्षणना स्वरूप मज अभिगममां पण मूळभूत सते फेरकारमा मानश्यक छ बळी ए ठसामबानी पण बरूर के इतिहासना अभ्यास वगर मानव-विद्या अमे समाज-विद्यानी कोई पण शाखाको विकास साचा अर्थमा न थइ शके. परन्तु तेम करवा माटे अविहासना अभ्यासक्रममा समाप्रशास्त्रो अने मानवविद्याओना आंतरसंबंधनो पण योग्य रीते समादेश करको जरूरी गणाशे. वळी इतिहासनो अभ्यास वर्तमानने ज अनुलक्षीने थवो घटे.नहीलर इतिहासनो अभ्यास तेनी प्रासंगिकता गुमावशे, ए रोते जोतां इतिहासना अभ्यासनो शरमात भूतकाळमाथो वर्तमान तरफना वहेणना संदर्भमां संपूर्ण रीते न करतां थोडा प्रमाणमा वर्तमानली भूतकाळना प्रवाह तरफ करवी पण योग्य मणाशे. कदाच आ विधानने विचित्र अने विसंमत गणवामां आवे, परन्तु ज्यां सुधी वर्तमान परिस्थितिना नक्कर स्वरूपना अभ्यास पर भार भूकवामां नहीं आवे त्यां सुधी भूतकाळने पण जीवंत स्वरूप आपी नहीं शकाय. प्रवर्तमान स्थितिना
आर्थिक, सामाजिक, सांस्कृतिक, मनोवैज्ञानिक के पछी राजकीय परिबळोना आंतर-संबंधो विशेगी पकड इतिहासना अभ्यासीए प्रथम मेळववी पडशे. कारण के अनेकांतवादी दृष्किोणथी वर्तमान परिस्थितिना मस्पर्शी अभ्यासनी आवश्यकता ज भूतकाळमां विशेष रस पेदा करशे..
__ आधुनिक युगमां वैज्ञानिक शोधखोळ, औद्योगिक क्रांति, साम्राज्यवाद, संस्थानवाद अने तेनां परिणामस्वरूप बे विश्वयुद्धोए आजे जे परिस्थिति सी छे तेने लीधे मानवसंबंधोमा परिवर्तननी .गति खुब झडपी बनी छे. अणुशस्त्रो अने अवकाशविज्ञानना आपणा युगे नवा पड कारा पेदा - कर्या छे. आजे दुनियाना विद्वान अर्थशास्त्रीओना एक जूथे (Rome club) The L
mits to Growth नामना पुस्तकमां भौतिक के आर्थिक विकासनी मर्यादाभोलो सात आप्यो छे. ते ज रीते महान इतिहासकार टोयन्वीना Surviving Future मां मानवपातने चेतवणी आपवामां आवी छे के जो पृथ्वी परनी कुदरती संपचिनो उपयोग खोड़ी जरुरियातो (false wants)नी पोषक समृद्धिनी आंधळी दोट पाछळ करवामां आवशे तो ते कहेवाती प्रगति मानवजात माटे आत्मघातक नीवडशे. आज अमेरिकानी वस्ती दुनियानी कुलवस्तीना छ टका होवा छतां ते दुनियाना उत्पादन माटे वपरातां साधनोना ५० टका जेटलां साधनोनी उपयोग करे छे. वळी ए पण भूलवु न जोइए के बीजा विश्वयुद्धना अंत पछी थी लइने १९७६ सुधीमा समय दरम्यान कुल १३३ जेटलां नानां मोटां युद्ध थयां छे अने ते पण गरीब देशी बच्चे ज थयां छे. ते परथी एक वस्तु स्पष्ट वाय छे के इतिहासनो गंभीर अम्बाती फक्त भूतकाळ न वागोळतां कृत्रिम समृद्धि, वस्तीवधारो, भूखमरी अने वायुप्रदूषण जन्मावनारी वर्तमान परिस्थितिनी गंभीरता समजवा प्रथम प्रयास करशे. प्रवर्तमान परिस्थितिना बनावो के घटनाओने इतिहासना अभ्यासी के संशोधनकारथी अडकाय नहीं ते प्रकारनी चोखलियावृत्तिमांथी बहार आवg पडशे. अत्यारे मानवजात इति हासना त्रिभेटा पर कभी छे. तेनो समक्ष कइ दिशामा जवु तेनी पसे दगी करवानी गंभीर जबाबदारी छे. ए पसंदगी माटे जीवंत भूतकाळ ज इतिहासनी प्रासंमिकता पेदा करशे.

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आर. एल. रावल
.
- आम वर्तमान जीवनना संदर्भ वगरना इतिहासना अभ्यासनो कंह अर्थ नथी. जीवन अखंड छे. ए नदीना अस्खलित प्रवाह जेवु छे. तेने कोइ पण मूल्य के विचारसरणीमां कायमी बांधीने तपासी न शकाय. ए रीते जोतां इतिहास ए चोक्कस माळखामां भूतकाळनी महितीनो संचय नथी. आजे इतिहासना मोटाभागना पाठ्यपुस्तको पण साचा जीवंत इतिहासनां स्वरूपने रज़ करतां नथी. आपणे आवा पाठ्यपुस्तको द्वारा इतिहासने जड अने बंधियार बनावी दीघो छे. ऐतिहासिक संशोधननो छेवटनो हेतु वर्तमान जीवनना संदर्भमां इतिहासनी प्रासंगिकता प्रकट करानो छे, जे संशोधन (research) पूरतो सीमित न रहेतां जीवनना सत्यो शोधवा प्रेरणा आपे. अगाउ उल्लेख करयामां आव्यो ते प्रमाणे आजनो आपणो युग इतिहासनी कटोकटीनो युग छे. स्वाभाविक रीतेज इतिहासनी चेतनाने प्रगटाववानी आपणी जवाबदारी विशेष छे, कारण के इतिहास ए स्थळ अने काळना संदर्भमां जीवननां अनेक स्वरूपनु चिंतन छे. तेथी इतिहासना अभ्यासनो अंतिम हेतु तो क्रांत-द्रष्टा-कवि थवानो छ जे समयना वहेणमांपण समयातीत सत्ता (Existence) नी झांखी करी शके. आ समयातीत सत्तानो शांखी करवा माटे जो आपणे इतिहासनो चेतना तथा दृष्टि केळवीए अने लोकाने ते दृष्टि आपवा प्रयास करीए तो ज इतिहासने साचा अर्थ मां लोकप्रिय बनावी शकाय.
श्रीकृष्णे गीताना ११ मां अध्यायमां पातानुं 'विश्वरूप' प्रगट करीने अर्जुनने कहयु:
पश्य मे पार्थ रूपाणि शतशोऽथ सहस्त्रशः । .. नानाविधानि दिव्यानि नानावर्णाकृतीनि च ॥ . -: (हे पार्थ! मारां अनेक प्रकारनां तथा अनेक वर्ण अने आकृतिवाळां सेंकडा अने हजारो दिव्य रूपा तु जो.) भने साये उमेयु के
। न तु मां शक्यसे द्रष्टुमनेनैव स्वचक्षुषा । - दिव्यं ददामि ते चक्षुः पश्य मे योगमैश्वरम् ॥
(परंतु पातानां आ (चर्म) चक्षुथी ज तुमने जोवा समर्थ नथी (माटे) हुँ तने दिव्यचक्षु आपुं छु; (तेनाथी) मारे। ईश्वरीय योग तु जो.) . ... आ विश्वरूपदर्शन ते इतिहासदर्शन. जे शब्द, समय अने स्थळनी मर्यादाओमां होबा
तां तेमनाथी पर छे, ते जावा माटेनी दृष्टि ए दिव्यदृष्टि, अने ते च सम्यक इतिहासदृष्टि, (1) Collingwood, R. G., The Idea of History (Oxford University Press, 1962) (2) Herber Lilly, Krisnamurti and the world Crisis (George Allen and Unwin
Ltd, London 1935) (3) Herbert Marcus., One Dimentional Man (Sphere Books Ltd., London, 1969) (4) Herbert Marcus., Eros and Civilization (Sphere Books Ltd., London 1970) (5) Kothari Rajani., Footsteps into the Future (Orient Longman, Bombay,
1974) (6) Medows Donell, H., The Limits to Crowth (A Potomac Associate Books,
New York, 1972)

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इतिहासन स्वरूप अने तेनी प्रासंगिकता (7) Nowell Smith P. H., The Constructionist Theory of History: History &
Theory Vol. XVI No, 4 (1977) (8) Ortega Y. Gusset, History as a System: Translated by Helene Weyl. (W.
W. Norton & Co., New York, 1961) (9) Ortega Y.Gusset, Man and Crisis : Translated by Mildred Adams,
: (George Allen & Unwin Ltd., London, 1959) (10) Skinner, B. F., Beyond Freedom and Dignity (Alfred A Knopf, New
York, 1971) (11) Toynbee Araold., A Study of History (A New onevolume Edition,
Oxford University Press, 1972) (12) Toyabee Arnold, A Study of History vol. XIL (Oxford University
Press, 1961) (13) Toynbee -Arnold, Surviving Future (Oxford University Press 1971) (14) Toynbee Arnold, Greek Historical Tnought (A Mantor Book, The New
American Library, New York, 1959) (१५) पारेख, म. गो., सृष्टिक्रम नां दबाणोना राजकीय सूचितार्थो : 'समाज' (अमदावाद,
सप्टेम्बर, १९७५) (१६) रावल, र. ल., "हुँ'-'तु' वच्चेना संवादनो उद्गाता : मार्टिन ब्युबर. 'संस्कृति'
(भमदावाद, ओक्टोबर, १९७४)

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साहित्य प्रतिभा
- - नकाव
सरस्वती स्वादु तदर्थवस्तु निःष्यन्दमाना महतमा कवीनाम् ।
अलोकसामान्यमभिव्यनक्ति परिस्फुरन्त प्रतिभाविशेषम् ॥1 - प्रतिभाप्रसादादिध महाकविपदवों लभन्ते सहृदयाः। स एव महाकविर्यस्य प्रतिभायाँ स्वत:.. स्फुर्तिर्विदयते । नवनवोन्मेषशालिनी प्रज्ञैव प्रतिभापरपर्याया। काव्यस्य कारणीभूता सा तस्य च निर्मात्री शक्तिरिति । भाकोपयोगिनोः शब्दार्थयोरन्वेषणे वयंमानवस्तूनां प्रकृत्या च कवेः प्रतिभा समुल्लसति ।
प्रति-पूर्वकस्य भा-धातोः क-प्रत्ययान्ते टापि प्रतिमेति सिधिः । प्रतिभाति इति प्रति-पूर्वकस्य भा-धातोः “आतश्चोपसर्गे” इत्यादिना अपि सिद्धिर्जायते । तेन यत्तत्त्वं वस्तु वी चि. भास्य भवति तदेव प्रतिभाविलास: चमत्कारातिशयो वा । इयमेव प्रतिभा काव्यसौन्द कर्मणि स्फुरत.। न चेयं प्रतिभा प्रत्यक्षोभूता अपि इन्द्रियार्थसन्निकर्षजन्या । अपि तु संस्कारजन्या, यी खलु बालेषु जन्मान्धेषु अपें कविषु कवित्वशक्तित्वेन स्फुरति । उक्तञ्चाचार्येण राजेशेखरण - . अप्रतिभस्य पदार्थसार्थः परोक्ष इव प्रतिभावतः पुनस्पश्यतोऽपि प्रत्यक्ष इव
यतो मेधाविरुद्रकुमारदासादयो जात्यन्धाः कवयः श्रूयन्ते ॥' प्राक्तनजन्मनः संस्कारः एषां कवीनां कविकर्मणि विराजते इति प्राच्यसमालोचकानामभिमतम् । "कवीनां नवा दृष्टिः" इति तत्रभवत आनन्दवर्धनस्याशयः ।
गुरूपदेशादश्यतुं शास्त्र जडधियोऽप्यलम् । .
काव्यं तु जायते जातु कस्यचित् प्रतिभावतः ॥ इति तावदभिमतमाचार्यस्य भामस्य । नैसर्गिकी प्रतिभा अन्यतमं काव्यकारणमिति आचार्यो दण्डी। यदुक्तं तत्रभवता काव्यादर्श
नैसर्गिकी च प्रतिमा श्रुतञ्च बहु-निर्मलम् ।
अमन्दश्चाभियोगोऽस्याः कारणं काव्यसम्पदः॥4 सा प्रतिभा पूर्वजन्मनः गुणैः सम्बन्धिता-"पूर्ववासनागुणानुबन्धि प्रतिभानमद्भुतम् ।" अनयोः चिरन्तनाचार्ययोरभिमतेन समधिकतया प्रभाविता आलंकारिकाः ।
आचार्यो वामनो विस्तृतरूपेण प्रतिभामालोचितवान् । कवयो विप्रकारा इत्याशयस्तस्य । अरोकिनः सतृणाभ्यवहारिणश्चेति कवयः । आद्याः विवेकित्वात् यथार्थकाव्यसृजने समर्थाः, अन्तिमास्तु तदिवपर्ययात् नेति । वामनाचार्यः काव्यालंकारसूत्रवृत्तः तृतीये अध्याये काव्याङ्गमल्लिख्य लोकविदयाप्रकीर्णभेदेन तस्य त्रिविध विभाग कृतवान् । प्रकीर्णे विभागे तत्रभवता प्रतिभा आलोचिता-"लक्ष्यज्ञत्वमभियोगो वृद्घसेवावेक्षणं प्रतिभानमवधानं च प्रकीर्णम् " अन्तिमे प्रतिभामुल्लिख्यापि काव्यस्य बीजरूपेण प्रतिभा तेनाङ्गीकृता-"कवित्वबीजं प्रतिभानम्" कवित्वस्य बीजं कवित्वबीजम् जन्मान्तरागतसंस्कारविशेषः कश्चित् । यं बीजं विना काव्यं न निष्पद्यते निष्पन्नं वावहासायतनं स्यात् । दण्डिनः पन्थानमनुसरता तेन सहजायाः प्रतिभाया एव प्राधान्यं प्रतिपादितम् ।

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साहित्ये प्रतिमा "तस्य कारणे त्रितयं व्याप्रियते शक्तिव्युत्पत्तिरभ्यासः शक्तिः प्रतिभा समायक इत्याशयस्तस्य । शब्दार्थों शक्त्या मनसि संनिधीयते, तयोः सारासारग्रहणनिरासौ व्युत्पत्त्या क्रियेते, अभ्यासेन शक्तेरुत्कर्ष आधीयते इति शक्त्यादिव्यापारः । आचार्थस्य रुद्रटस्य मते सहजोत्पादयाभेदात् प्रतिभा विधा भवति । कविप्रतिभा रसात्मक रूपं कथं सृजति तस्य मार्मिकालोचना संदटमहिमभटराजशेखरपादैः कृता । रुद्रटैरुक्तम्
- मनसि सदा सुसमाधिनि विस्फुरणमनेकधाभिधेयस्य ।
अक्लिष्टानि पदानि च बिभान्ति यस्यामसौं शक्तिः ॥" सौ शक्तिरेव प्रतिभा समाहितचित्ते यस्याः उन्मेषात् प्रसन्नै: पदैः अभिधयार्थस्यै विविध परिस्फुरणं भवति । महिमभट्टस्याप्याशयोऽनुरूपः -
रसानुमुणशब्दार्थचिन्तास्तिमितचेतसः ।
क्षण स्वरूपस्पर्शोत्था प्रशैव प्रतिभा कवेः ॥ "कायोनो नवा दृष्टिः” इति ताक्चत्रभवत आनन्दवर्धनस्याभिमतम्। ध्वन्यालोकास्य चतुर्थ अध्याय आचार्येमानन्दवर्धमेन प्रतिभा आलोचिता । काव्यजगति कविः प्रजापतितुभ्य: । स्वेच्छया सौ. कागजगति परिवर्तन साधयति । -
अपारे काव्यसंसारे कविरेकः प्रजापतिः। यथास्मै रोचते विश्वं तथेदं परिवर्तते ।। शृङ्गारी चेकविः काव्ये जातं रसमयं जगत् ।
स एव वीतरागश्चेन्नीरसं सर्वमेव तत् ।।१० अग्निपुराणेऽपि एषः पाठः समुपलभ्यते । विद्यमानायां प्रतिभायां काव्यं स्वत एव स्फुरति । "काव्यं तु जातु जायेत कस्यचित् प्रतिभावतः।''11
प्रतिभा तावत् काव्यविधात्री शक्तिरूपेति वक्रोक्तिकारमतम् । सा च काव्यमार्गप्रसादयित्री । यदाह तत्रभवतां कुन्तकेन
"यद्यपि द्वयोरप्येतयोस्तत्प्राधान्येनैव वाक्योपनिबद्धस्तथापि । कविप्रतिभाषौदिरेव प्राधान्येनावतिष्ठते ॥" अपि चं
यत्किञ्चनापि वैचिंश्यं तत् सर्व प्रतिभोदभवम ।
__सौकुमार्यपरिस्पन्दस्यन्दिं यत्र विराजते ।। सुईमारंभागस्य वगैनाप्रसाएंगै प्रतिभाया' महत्वमत्र परिस्फुटितम्। प्रक्तनाद्यतनसंस्कारपरिणामी एषी कौम्यप्रतिभा' अनन्तमेवप्रतिभानन्वीत् नियतत्वं न सम्भवति ।
"अविच्छेदेन शीलनमभ्यासः । स हि सर्वगामी, सर्वत्र निरतिशय कौशलमांघरते। समाधिरान्तरः प्रयत्नो बाह्यस्त्वभ्यासः । तीवुभावपि कोव्यमुभासयतः ।' सी कैवलं काव्ये हेतु"18 रिति यायावरीयः । कारयित्रीभावयित्रीमदात् प्रतिमा विविधति राजशैखरों रुटमार्गमनुसरति । " च दिविधा कोरयित्री भावार्यत्री च । कवेरुपकुर्वाणा' कारयित्री। भावकम्योपैकुणा भावयित्रीं। तयाँ खलु फलितः कोपारतरुरन्यथा सोऽवकेशी स्यात् ।' कंप्रतिभा कारयित्री, सहृदयस्य हि भावयित्री । एतयोः संयोगात् जायन्ते कालिदासानन्दवर्धनाभिनवगुप्तगदसमाः कवयः। पृथगर्व हि कवित्वात् भावकत्वं भावकत्वात्'च कवित्वं, स्वरूपभेदात् विषयमैदार्च। . ..

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:-३८
मृदुला रे यदाहुः
कश्चिदवाचं रचयितुमलं श्रोतुमेवापरस्तां कल्याणी ते मतिरुभयथा विस्मयं तस्तनोति ।
न ह्येकस्मिन्नतिशयवतां सन्निपातो गुणाना
- मेकः सूते कनकमुपलस्तत्परीक्षाक्षमोऽन्यः ॥14 भावयित्रीप्रतिभायुक्ताः कवयोऽपि दिवविधा भवन्ति अरोचकिनः सतृणाभ्यवहारिणश्चेति आचार्यों जयमङ्गलः । कवयोऽपि भवन्ति इति वामनीयाः। चतुर्धति यायावरीयः- अरोचकिनः, सतृणाभ्यवहारिणः, मत्सरिणस्तत्त्वाभिनिवेशिनश्चेति ।
कविप्रतिभामाहात्म्येन शब्दार्थयोः स्वरूपं साक्षात्करोति । शब्दार्थयोः असौ स्वरूपः राजशेखरपादैः पदार्थसार्थ इत्युक्तः"या शब्दग्राममर्थसार्थमलंकारतन्त्रमुक्तिमार्गमन्यदपि तथाविधमधिहृदयं प्रतिभासयति सा प्रतिभा।"18
अभिनवगुप्तपादस्य मते हि-"अनादिप्राक्तनसंस्कारप्रतिभानमयः।" प्रतिभा तावत् .प्रज्ञायाः काचित् प्रकारविशेषेत्यभिमतमाचार्यस्याभिनवगुमपादस्य । तत्रभवान् आह-"प्रतिभापूर्ववस्तुनिर्माणक्षमा प्रज्ञा ।" अपूर्ववस्तुसृजनक्षमा प्रशैव प्रतिभा । कविप्रतिभया सहृदयः कविः काव्यनिर्माणक्षमत्वं प्राप्नोति-"तस्या विशेषो रसावेशवैशयसौन्दर्य काव्यनिर्माणक्षमत्वम् ।116 शास्त्रज्ञानजन्या बुद्धिः प्रज्ञा । तत्र स्वतन्त्रकल्पनाशक्तेः उन्मेषणासम्भावात् । काव्यशास्त्रीया प्रज्ञा तु कल्पनासहकृतव । इयं प्रज्ञा नवनोन्मेषशालिनी, शास्त्रीया प्रज्ञा तु चिरन्तनमतानुसारिणी इत्यनयो दः । प्रज्ञा स्थिरा, समाधिस्था, प्रतिभाया तु नवसृष्टेः उद्दीपना विद्यते । कान्यकौतुके उद्धृत उल्लेखनीयः श्लोकस्तावत्
वे वर्मनी गिरो देव्याः शास्त्रं च कविकर्म च ।
प्रज्ञोपज्ञ तयोराद्यम् प्रतिभोद्भवमन्तिमम् ॥17 , शङ्कर-रामानुज-कुमारिलादयः प्रज्ञावन्तः, ये तावत् पूर्वाचार्यक्षुण्णमार्गान् मनागपि अपसत नोत्सहते । प्रतिमावन्तो हि वाल्मीकि-कालिदास-रवीन्द्रनाथादयः येषां तु अपूर्ववस्तुनिर्माणक्षमा प्रज्ञा नवनवोन्मेषशालिनी। प्रतिभायां विद्यते काचित् स्वतःस्फुर्तिः, काव्यिक-प्रतिभया कविः सर्वमेव सौन्दर्यमण्डितं करोति । विद्यते अस्यां किञ्चिदलौकिकत्वम् । भवति चात्र श्लोक:
अन्यदृष्टचरे ह्यर्थे महाकवयो जात्यन्धाः तदिवपरीते तु दिव्यदृष्टयः। न तत् व्यक्षः सहस्राक्षो यच्चर्मचक्षुषः कवयः पश्यन्ति ।
मति-दर्पणे कवीनां विश्व प्रतिफलति ॥18 काव्यहेतुवर्णनाप्रसने काव्यप्रकाशकारो दण्ड्याचार्यमनुसृतवान् । “शक्तिः कवित्वबीजरूपसंस्कारविशेषः,यां विना काव्यं न प्रसरेत् प्रसृतं वोपहसनीय' स्यात् । शक्तिर्युत्पत्तिरभ्यासाः समस्ताः, न तु व्यस्ताः काव्यस्य कारणमिति मम्मटाचार्यस्याभिमतम्
शक्तिनिपुणता लोकशास्त्रकाव्याद्यवेक्षणात् ।
काव्यज्ञशिक्षयाभ्यास इति हेतुस्तदुद्भवः ॥19 "तस्य (काव्यस्प) च कारणं कविगता केवला प्रतिभा"३० इत्याशयः पण्डितराजस्य जगन्नाथस्य । सा च प्रतिभा काव्यकारणतावच्छेदकतया सिद्घोऽखण्डो जातिविशेषः। सापि उपाधिः क्वचिददेवतामहापुरुषप्रसाद, दिजन्यरूपा दृष्टरूपा, क्वचित् काव्यकारणताभ्यासरूपा च । पण्डितराजस्तावत् मम्मठादिवत् “इति हेतुस्तदुद्भवे” इति मतं स्वीकतु नोत्सहते । केषाश्चित् कृतिषु सहजायाः

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साहित्ये प्रतिभा प्रतिभायाः प्राधान्य प्रतिष्ठितम् , कुत्रचिद्वा व्युत्पत्यभ्यासरूपायाः आहार्यायाः प्रतिभाया. इति रुद्रटसम्मतः पन्था।
प्रतिभाव्युत्पत्त्योः का श्रेयस्तरा इत्यस्मिन् विषयेऽपि मतानक्यं दृश्यते । छन्दोव्याकरणकलालोकस्थितिपदपदार्थानां ज्ञानेनोचितानुचितयोः यः सम्यक् परिज्ञानो भवति स एव संक्षेपेन व्युत्पत्तिरित्यभिधीयते । वस्तुतः सर्वज्ञता व्युत्पत्तेः परिभाषेति
"छन्दोव्याकरणकलालोकस्थितिपदपदार्थविज्ञानात् ।
युक्तायुक्तो विवेको व्युत्पत्तिरियं समासेन ॥31 प्रतिभाव्युत्पत्त्योः प्रतिभा भेयसीति अभिनवगुप्तपादोऽमन्यत । व्युत्पत्तिः श्रेयस्तरेति तु आचार्यो जयमालोऽचिन्तयत् । काव्ये व्युत्पत्त्यभावः प्रतिभयैव पूरिता भवतीति आनन्दवर्धनस्याभिमतम्, प्रतिभाभावे तु काव्यमुपहसनीयं भवति । आचार्यो जयमङ्गलो विपरीत मत पोषयति । "प्रतिभाव्युत्पत्ती मिथ समवेते श्रेयस्यौ" इति यायावरीयः । अनयोस्तु समन्वये कस्यापि नियमस्य कार्यकारिता न विद्यतें प्रतिभाया आनन्त्यात् । दण्डिना स्पष्टमेवोक्तम्
“अस्त्यनेको गिरां मार्गः सूक्ष्मभेद: परस्परम् ।"23 भारतीयसमालोचकैः काव्यस्य बहिरङ्ग केवलमालोचितम्, अन्तरङ्ग तु प्रधानतया नालोचितमिति भ्रान्तोभियोगः पाश्चात्यसमालोचकैरुपस्थापितः । बहिरङ्गे दोषगुणालंकारे आलोचिते भपि प्राच्यसमालोचकैः अन्तरग नोपेक्षितम् । शब्दार्थरीतिवृत्तिगुणालंकारैः प्रतिभायाः विकासः। तदेतत् काव्यरहस्य परमिति ।” . एतदपि सत्यं यत् काव्यसृष्टे: मूले कवेः या शक्तिः विराजिता सा शक्तिः तस्याः योग्य समादरं प्राच्यालंकारिकानां काव्ये नालभत । राजानककुन्तकस्य वक्रोक्तिजीविते अस्याः कियती स्वीकृति दृश्यते। शब्दार्थगतसाहित्य तावत् कविव्यापारेणोत्पादित विशिष्टं साहित्यमिति प्रथममेवाचार्यः कुन्तकोऽभिहितवान् । क्षेमेन्द्रस्यौचित्यविचारचर्चा अपि काव्यस्य बहिरङ्गालोचनायां पर्यवसिता।
- संस्कृतालंकारिकैः पाठकस्य ग्रहणी शक्तिरालोचिता, स्रष्टुः सृजनीशक्तिस्तु नालोचिता । प्रतिभा अन्यतमं काव्यकारणमिति स्वीकार्यापि, प्रतिभाया अभावेऽपि केवलेन व्युत्पत्त्यभ्यासेन साहित्यसृष्टिः सम्भवतीति तैरालंकारिकैरुक्तम्
"न विद्यते यद्यपि पूर्ववासनागुणानुबन्धि प्रतिभानमद्भुतम् ।
श्रुतेन यत्नेन च वागुपासिता ध्रुवं करोत्येव कमप्यनुग्रहम् ॥१३४ महित्यसृष्टो लोकव्यवहारस्य शास्त्रज्ञानस्य च प्रयोजनीयता नास्वीकार्या, संस्कृताल कारिकैस्तु एतेषु प्रभूत' गुरुत्वमारोपितम् । “सा शक्तिः केवल काव्ये हेतुः' इत्युक्त्वापि राजशेखरः कवेः इतिक र्तव्यतां शिक्षां च निर्दिश्य व्युत्पत्त्यभ्यासयोः अपरिहार्यतामेव स्वीकृतवान् ।
पाश्चात्यदर्शनेऽपि प्रतिभा विस्तृतभावेनालोचिता । असामान्याशक्तियुक्ता एषा प्रतिभा काचिदाविष्करणशक्तिः सृजनीशक्तिवेति मनोविदः येडस्य तथा रस्यानुगामिनामभिमतम् । प्रतिभायाः विकासे चेतनाचेतनयोः संघर्षः तैरङ्गोकृतः। अचेतने मनसि सञ्चिता अवदमिता इच्छा अभिव्यक्तैः प्रयतते, नैतिकचेतने तु सा बाधां प्राप्नोति । एतेन चेतनाचेतनयोः तीव्रः संघर्षो जायते। एवं खलु प्रतिभायाः संकेतः। यया शक्त्या शब्दार्थयोः स्वरूप प्रतिभासित भवेत सेव कस्यापि मतेन सृजनशीला कल्पना, कस्याप्यभिमतेन सहजानुभूतिः, पुनः कस्यापि मतेन काव्यनिर्माणक्षमा प्रतिभा। भारतीयदर्शने या प्रतिभा देवीवररूपेण चिह्निता, पश्चिमस्यास्तिकदर्शने

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मृदुला रे
8)
का दैङ्गित्वेन - मिरूपिता, आधुनिके वैज्ञानिके शास्त्रे चेतनाचेत्नयोः संघाने एना आविर्भावः ।
- FOTO "यदुन्मीलन-शक्त्यैव विश्वमुन्मीवति समात् ।
FARARA-fawraj af F fahi ya 424 इति मनोरमरलोकेनास्याध्यायस्य परिसमाप्तिः सूचयेत् ।
Tamarait afaur 1197 w afarare | The Surf 192928211 Penta समकास्फुरणे प्रतिभास्फुरणतारतम्ये प्रमाणमिति आनन्दलर्यादौ मानमिति शम् । References:1) Dhvanyaloka 1/6 (Ed. K. Kirshnamoorthy, p-14) 2) Kavyamimāṁsā (P. V. Kane, Hist. of Sans. Poetics, p. 349 ) .. 3) Kāvyālamkāra of Bhāmaha, 1/5 4) Kávyādarśa, 1/103 (P. V. Kane, Hist of Sans. Poetics. P.348 ) 5) Kayyālamkārasūtravṛtti, 1, iii, 10-11 0)
,, 7/3/16 (P. V. Kane, Hist. of Sans. Poetics, p-.349) 7) Kavyālamkāra (Rudrața ) 1/14, (P. V. Kane Hist of Sans. Poetics, p-348) , 1/15 ( , ,
P-349) 9) Vyaktiviveka (Our Heritage : The nature and role of poetic intuition according to Indian Poetics p. 78 Ed. Bishnupada Bhattacharya Vol.
XVIII, pt. Iļ) year of pub. 1970 July-December 10) Dhyapyaloka, Vrtti III.42 (Ed. K. Krishnamoorthy, R-750) 11) , (Locapa 1) (Ed. Pattabhiram Shastry p-97 ) 12) Vakrokti Jivita 1. 28 (Ed. S. K. De p. 48 ) 13) Kavyamimamsā (Hist. of Sans. Poetics - P. V. Kane, p-348 ) 14) Kävyamimaṁsā (Our Heritage : The Nature and role of poetic intuition,
p. 90, Ed. Bishnupada Bhattacharyya, Vol. XVII pt. II year of Pub. 1970 July-December
(P-83) 16) Dhvanyaloka (Locuba ) (Ed. Pattabhiram Shastry, p-92 ) 17) Kavyakautuką (Ed. Bishnupada Bhattacharya, Our Heritage : The nature
and role of poetic intuition according to Indian Poetics
p-76; Vol. XVIII pt. II, year of pub. 1970 July-December 18) Kāvyamīmāmsā, Ch VII 19) Kavyaprakāja 1/8 20) Rasagangadhara, p. 7 (Ed. Sandhya Bhaduri) 21) Kayyālamkāra (Rudrața) 1/18 32 Kayyādarśa, 1/40 28)
, 1/104 24) Our Heritage, The nature and role of poetic intuition according to
Indian Poetics Ed. Bishnupada Bhattacharya Vol. XVIII, Pt. II, year of publication 1970 July-December.
15)
►
72) Kayyad
1104
of poetic intuition accordusu

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जैनेतर प्राचीन गुजराती कविओनी केटलीक अप्रकट रचनाओ संपादक : भोगीलाल ज. सांडेसरा
Master युनिवर्सिटीना गुजराती विभागमां नं. १२७नी हस्तलिखित संग्रहपोथी एक गुटकारूपे छे अने जुनी गुजराती जैन रासाओं, स्तत्रनो, सज्झायो, गीतो आदिनो विशिष्ट संग्रह एमां छे. केटलाक रासाओ के अन्य कृतिओनी अंतिम पुष्पिकाओमां ते ते कृति भुवनवल्लभराणि नामे जैन साधुए स. १५५९ अने सं . १५६० मां नकल करो होवानो उल्लेख होई (अने आखीए संग्रहपोथी एक ज हस्ताक्षरमां लखायेल होई) बाकीनी रचनाओनी नकल पण ए अरसामां थई हशे ए स्पष्ट छे.
जैन कृतिओनी बच्चे बच्चे केटलांक अपवादरूप जैनेतर पदो के गीतो पण लखायेलां छे. विक्रमना सोळमा सैकामां के स्थार पहेलां रचायेली जैनेतर प्राचीन गुजराती कृतिओ आ जुनी हस्तप्रतोमां सचवायेली होय एवं जवल्ले जोवा मळे छे. आधी प्रस्तुत गुटकामांनी जैनेतर रचनाओ अह प्रगट करी छे, जे अभ्यासीओने रसप्रद थशे एवी आशा छे.
नीचे प्रमाणे पांच जैनेतर काव्यो एमां छे.
अज्ञात कविकृत 'सत्यभामा गीत' पत्र ९ - A उपर छे. श्रीकृष्णनी पट्टराणी ओमांनां एक सत्यभामाए स्वर्गना पारिजातक पुष्प निमित्ते लीघेलां रूसणांनो पुराणप्रसिद्ध प्रसंग आ गीतमां निरूपायो छे. 'सत्यभामानुं रूसणु' ए विषय उपर अनेक जुना कविओए लख्युं छे; नरसिंह, भाण, मांडण, मीरां बाई, गोविन्दराम, नरभेराम, वल्लभ, शवजी, आदिनी ए विषेनी कृतिओ छे (जुओ के. का. शास्त्रीकृत 'गुजराती हाथप्रतोनी संकलित वादी' पृ. ३४७) प्रस्तुत गीत निदान नरसिंह - भालणना समय जेटलु-संभवतः ए करता ये-जूनुं होई शके. एना रचनाकाळनी पूर्वमर्यादा आपणे निश्चितपणे जाणता नथी. आ गीत अज्ञातकर्तृक जणाय छे - सिवाय के छेल्ली पंक्तिमांना 'नाथ भगइ' मांना 'नाथ' ने कर्तानो नामोल्लेख गणवामां आवे .
(२) हरदासकृत 'गोरी - पामली संवाद' हस्तप्रतना पत्र १४१-B अने १४२ B उपर छे. एनी दस्मी अने चौदमी कडी सूचवे छे के कर्ता हरदास कृष्णभक्त वैष्णव छे.
(३) लाखाकृत गीत हस्तप्रतना पत्र १४९ A ऊपर छे. मानवशरीरनी क्षणभंगुरतानी वात करीने कवि अंतकाळे आधार आपवा माटे ईश्वरने प्रार्थना करे छे,
(४) सोमकृत 'रंभा - शुक संवाद' हस्तप्रतना पत्र १५२- B ऊपर छे. बालयोगी शुक. देवने लोभाववा माटेना रंभा अप्सराना निष्फळ प्रयत्न विषेता पुराणप्रसिद्ध प्रसंग एमां संवादरूपे निरूपण छे.
( ५ हलू नामे कविए रचेलु गीत हस्तप्रतना पत्र १५४ - B ऊपर छे: एमां कृष्णगोपीना उत्कट श्रृंगारनु निरूपण नरसिंह आदिनां ए प्रकारनां पदशेनी याद आवे छे. हरिदास नामे एक करतां वधु कविओ जूना गुजराती साहित्यमां थया छे. पण ते सर्वे सत्तरमा, अढारमा के ओगणीसमा कामां विद्यमान होई 'गोरी सामली संवाद' रचनार उपयुक्त हरदासथी भिन्न छे. लाक्षा नामे कविए सुबोधपंजरी' सं. जे वैराग्यप्रधान गीत प्रकाशित कयुं छे एनो कर्ता लाखो एथी जुदझे छे. 'सुदामा सार' नामे, सुदामाचरित्र विषेनुं टुंकुं व्याख्यान काव्य, वडोदरा प्राच्य विद्यामन्दिरनी हस्तप्रतने आधारे, श्री मंजुळा मजमुदारे प्रेमानन्दकृत 'सुदामाचरित्र'ना तेमना संपादनना प्रथम परिशिष्ट रूपे छान्छे, एनो कर्ता सोम अहों प्रकट करेला 'रंभा-शुक संवाद'ना कर्ताथी अभिन्न ह
१६३८ मां रची होई अहीं

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४२
संपा० भोगीलाल ज. सांडेसरा के केम ए कहेवं मुश्केल छे. पण भाषानु स्वरूप जोतां एमनु एकत्व संभवित छे. हलू नामे कवि जूना गुजराती साहित्यमां, अहों प्रसिद्ध थता तेना एक मात्र गारिक पद द्वारा प्रथम वार प्रकाशमां आवे छे.
.१. अज्ञात कविकृत 'सत्यभामा गीत' । सवि सिणगार तिजीनइ बईठी, दीण दयामणी दीसइ, नयणे नीझरणा वहइ, डसण डसइ मति रीसइ, प्रिय परमव्यां पीहरि जायसिउं, मन गाढं करी रहिसिउं, भई रे.
.
सत्यभामा अबोलडा लीधा, वैकुंठनाथ मनावइ, पीतांबर करि आंसू लूहइ, वली वली प्रेम बोलावइ, अतिघणु कोप न की नइ रे कामिनी, अम्हनई शोक न भावई रे,
___ भइ रे, सत्यभामा० आंचली. पारिजातिक पुष्प आणियडू रे, वाहली रुखमिणि, राणी, एक पाखडी मोकलता, स्वामी, तिहां हं कां न संभारी ? स्वामीना जे हेत विना जीवो सिउ संसारि !
भइ रे, सत्यभामा० मननां वाला जे हुता, स्वामी, तेहनइ मान ज दीर्घ , . प्राण तिजंत तम्ह आगलि, स्वामी, जोयो, माहर कीचूं, कामणगारी नइ धूतारी तेह सिरिसउं चित्त बाधू , .
भइ रे, सत्यभामा० . रुखिमिणि देखतां परिजातक वृक्ष माहरइ आंगणि रोपु, तिहां हीचोल बांधोनइ हीचं, तु ऊतरइ सिरि कोप, फूल तणउ सिरि मुगट भरेसिउं, तु जाइ सिरि ताप,
भइ रे, सत्यभामा० वलता विश्वभर कहइ रे, वृक्ष तणी कुण मात्र ? इंद्र इंद्राणी ताहरे पाए लगावू, इम कहइ वैकुंठनाथ, नाथ भणइ रूसणडा भागा, वेदपुराण विख्याता,
भइ रे, सत्यभामा० सत्यभामा गीतं ॥

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२. हरदासकृत 'गोरी-सामलीनो संवाद'
भील मल्हार एक स्त्रो गोरी, एक सामली रे, दुह सखी लागु वाद, गोरी सोभागइ आगली, सामलडी सरूउ साद रे, किहि गोरी सुणि सामलीरे, कचू गनि भली कहावइ रे १ श्री खंड कपूर गौरचंदन्न रे, जु बाधि जगनु वास रे, सामकी भणइ, कस्तूरडी, तिनु परिमल अधिक प्रकास रे. २
कहि सामलो. गोरी भणइ, सुणि सामलडी रे, तू म वखाणसि भाप रे, धर्म कहइ मजूमालीउं, सामलि अंधारूं सोइ पाप रे, ३
कहि गोरी. सामली भणइ, सुणि गोरडी, हूं आपसि ऊतर वाली रे, गौर वर्ण अंग ताहरउं, एक जीवन कीकी काली रे, १
- कहि सामली. गोरी भणइ, मुणि सामली रे, सोवन अग्नि माहि रे, गौरवर्ण निष्कलंक ते पणि कासल काली थाइ रे. ५
कहि गोरी० सामली भणइ, पुणि गोरडी, तूं आभरण पहिरइ मलूणी रे, काजल रेखडी आंखडीयां सारइ तु सलूणी रे. ६
___ कहि सामली० गोरी भणइ, सुणि सामली रे, सुधानिद्ध मयंक रे, तिहां मली एक रेख सामली, सहू कहइ सकलंक रे. ७
कहि गोरी० सामलडी भणइ, सुणि गोरडी रे, तू जोइ न हृदय निराली रे, कामिनी सोभा कुचि करी, तेहनइ मुकटि रेखा काली रे. ८
कहि सामली. गोरी भणइ, सुणि सामली, तू लाजसि, हूं कहूं पाठ रे, अंगवरण स्तन ताहरूं, जिसउ सुरमुख छंडिउ काठ रे. ९
कहि गोरी. सामली भणइ, सुणि गोरडी, कामिनी तूं धर धीर रे, चतुरमज चऊद भुवन तणु, तेह्नु सामलवन्न सरीर रे. १०
कहि सामली.

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४४
__ संपा० भोगीलाल ज. सांडेसरा गोरी भणइ, सुणि सामली रे, कपूर गौर निहालु रे, सामली भणइ शास्त्र पुराणि विद्या अक्षर कालु रे. ११
कहि गोरी. गोरी भणइ. सुणि सामली रे, गौरमपणं गुणि विश्राम रे, सामली भणइ, सत्य वचन सुणि, मेघ सृष्टि साधारण स्वामी रे.१२
कहि सामली० सामली कहइ, गोरडी, तूं सरीर करइ अभिमान रे, आपणा प्रीऊ पासि जइ पूछीइ, जे जाणइ प्रेम प्रमाण रे. १३.
___ कहि गोरी. गोरी सामली वर काहूनूउ, बिहु भली राखी रहे रे, कवि हरदासचु स्वामी सेवीइ, निश्चल खरु सनेह रे १४
- इति समाप्तः॥ ३. लाखाकृत गीत
राग मूंछो देशास्त्र टोले टोले हरणलु काया रे गढमाहि, वन रे छंडावि बापडु, आहेड) जिम राय. तूं रे सामी मोरा सार करि, अवर न बोजु कोई,
अऊठ कोडि तरूयर ढलइ, वनि हऊ रे विणास, हंस रे राजा ऊडामणु, वन थऊं रे निरास. १.दू०
काया रे गढ विध्वंसीइ, वारइ कोई न घाइ, हरणु हाकी काढीइ, काल पुहुतु घटमाहि. २
भगतवछल लाखु इम भणइ, सरिज्यां कांई वीसारि ? मंतिकालि हेजे बाहुडी, मडवडी आधार. ३
इति गीतं ॥

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४. सोमकृत 'रंभा - शुक संवाद'
कुकुंम केसर मोतो महवटउ, सईथा सौंदूर भरीटो पइसी, भमहि धनुष धरी कुच खेडां, स्वर्ग थको सुक भणीय घसी रे, नयण बाण मंकइ अपछरा, कुण सुभट ते साहमु रहइ ? लोचन अणी तणे ऊपाडिउ, इंद्र अम्हारु विनय विहइ रे. १ द्रुपद
नयण ०
राम रगाउलि हरि हथुटउ, जगपति जीवरखी य जाणि, हू सुकदेव कहि वस्ति नावू, रंभा भूरि भमई तिहां जाउ. ज्ञानगदा केसि अभ्यंतरि, सारइ तुं चूकसि घरठाम. हूं सुकदेव जीता कोड,
०
पाय
पडइ जप छोडि.
वेणीदंड कनकं मणि सुंदर, कुंडलचक्रई अहंकार शब्द तणा ऊथडंया, जोगी
नयण ०
क्षमा खडग, भाव ते भालु, तप बे डंका छ कुरु बाण, मार धनुष बुद्धि बाणाउलि, रंभादलि पाडं भंगाण,
हूं सुकदेव० सिर वाजइ पंच तूर, सुरतसंग्रामि पडहं बहु सूर.
नयण ०
काम क्रोध लोभ मोह माया, मद मच्छर जीतु अहंकार, क्षुधा त्रिषानी राखि वारी, इंद्री पंच करिउ परिहार. हूं सुकदेव • ऊगटी कुसम अंग सुरवाल, त्रिवली नक्षत्र सूर पटु, चोली चोर लिमेहिल करंतां, अम्हनइ जीपइ कुण कटु रे !
न्यण ०
चुरासी आसण वसि कीधां, इडा पिंगला सुखमना जेह, सुनिमंडलनां वाजां समरउं, अम्हे दि पूरण किसउ सनेह ? हूं सुकदेव०
कंकण चूडी नय कटिमेखला, नूपर अधुर अमीय तणा जे मोहिया,
कस्तूरीपात्र,
महिगंधा मोहिउ परासर, अम्हे कहूं सुर समरइ, पन्नग अम्ह पूछई, अवर बापडा केही मात्र ?
नयण ०

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संपा० भोगीलाल ज. सांडेसरा पेट चीरीनइ परिमल दाखिउ, वरास्या जे न कोघउ वास, सोम तण उ स्वामी वसि माहरइ, जाए रंभा वीनव ताप्स.
. हूं मुकदेव० .. .
गीतं ॥ ५. हलूकृत गीत
सवाब राग जगडि म यादव, जीवन महारा, दानवदलिन कठिण कर ताहारा हाथ म हीयडइ देसि मुरारी, रहु रहु नरहरि दासि तम्हारी. १.दू० वलिगि म माहव, मदनि तं पूरिउ, जाणिउ रे आगइ तई
चाणूर मल्ल चूरिउ. २. हाथ म० नख न सुहाई, अबला हूं नारी, हरणकासीपनी तई
. काया विडारी. ३. हाथ म० प्रतक्ष पोतना सोषि तई देवा, नहि दिउं अधुर अमृतरस
लेवा. ४. हाथ म. लक्ष्मोसंगइ एह नीपायु, जनम लगइ इणि विश्व
___ज वाहिउ. ५. हाथ म. . पंचे अवगुण प्रोति वधारी, हलूचा स्वामी कृष्ण तोरी कुमारी. ६
हाथ म०

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श्रावक कविओनी केटलीक अप्रकट गुजरातो रचनाओ
संपादक : भोगीलाल ज. सांडेसरा जूना गुजराती साहित्यमां जैन कविओनु विपुल प्रदान छे अने गुजरातीनु जे प्राचीनतम साहित्य उपलब्ध छे ते मुख्यत्वे जैन साहित्य छे. आ साहित्य महदंशे जैन साधु कविओनी रचना छे; जो के एमां क्यांक क्यांक देगल अने ऋषभदास जेवा श्रीवक गृहस्थ कविओना सुप्रसिद्ध अपवादो छे खरा. 'जैन गुर्जर कविओ' जेवो सन्दर्भग्रन्थ जोइए तो, सेंकडो साधु कविओनी वच्चे वीस-पचीस गृहस्थ कविओ के पद्यकारोनां नाम अने कृतिओ मळे खरा. आथी ए दिशामां शोध अने गृहस्थ कविओनी उपलब्ध कृतिओनु संपादन-प्रकाशन आवश्यक तेमज रसप्रद छे.
वडोदरा युनिवर्सिटीना गुजराती विभागना संग्रहमांना, सं० १५५९ अने १५६० आसपास लखायेला, हस्तलिखित गुटका नं. १२७ मांनां, 'श्रावक कवि गंगकृत गंतो' आ साथे अलग लेख रूपे प्रकाशित कयाँ छे. ए जगुटकामां बीजा केटलाक अज्ञात श्रावक कविओनी, अद्यावधि अप्रकट रचनाओ छे ते अहीं रज् करी छे.
लगभग बधी कृतिओ संक्षिप्त गीतरचनाओ छे; एकमात्र साह सुराकृत 'अंतरंग श्रीचिन्तामणि, पार्श्वनाथ विनती' २८ कडीनी छे अने एनी पुष्पिकामां लेखन वर्ष सं. १५५९ नो निर्देश छे. आ रचना हस्तप्रतना पत्र 126-B अने 127-B उपर लखायेल छे. एनी बीजी कडीमां 'वटरद्र नगरना गार' तरीके चिन्तामणि पार्श्वनाथनो निर्देश छे. वडोदरामां घडि. याळी पोळमां, पीपळा शेरोमां चिन्तामणी पार्श्वनाथनु मन्दिर छे, एनो ज आ निर्देश होय. .ए बतावे छे के ए मन्दिर निदान पांचसो वर्ष जूनुछे. एमां प्रतिष्ठित पाव नाथनी स्तुति करनार साह सूरा वडोदरानो रहेवासी होय ए संभवे छे. साह गोविन्दसुत श्रीकरणकृत 'शीलगीत' पत्र 5 A उपर छे; चांदासुत गोनुकृत गीत पत्र 11-A उपर; भीमकृत त्रण गीतो (एमांना एक गीतनु पुष्पिकामां 'वोतराग गीत' एवं नाम छे) अनुक्रमे पत्र 15-AB, 145. B अने 147-B उपर तथा परवतकृत 'प्रासुक पाणी गीत' पत्र 146-A उपर छे, .
हस्तप्रतनी नकलनां वर्ष जातां आ रचनाओ विकमना सोळमा शतकना पूर्वार्धमां के त्यार पहेलां थयेली छे ए निश्चित छे. एना कर्ताओ साह सूग, साह गोविन्दसुत श्रीकरण, चांदासुत गोनु तथा भीम अने परवतना जीवन विषे हाल कोई विशेष माहिती मळतो नथी.
१. साह सूराकृत 'अंतरंग श्री चिन्तामणि पार्श्वनाथ वीनती'
॥॥ जपु जगगुरु देवाधिदेव तूं त्रिभुवनतारण, रोग शोक अपहरण, धीर सवि संपदकारण, रागादिक जे अंतरंगरिषु तेह निवारण, तिहुयण सल्ल जे मयणमोह भड हेला मारण. १ चिंतामणि श्रीपास जिण, वटपद्रनयरशृंगार, मनह मनोरथ पूरणु ए, वंछित फल दातार. २

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४८
संपा० भोगीलाल ज. सांडेसरा तुह्म दरसिण जे नव निधान, मंदिर थिर थाई, दुख दारिद्द दोभाग असुह सवि दूरि पलाई, लब्धि विमल नइं पुत्र पौत्र घर नेह भराई, दोषी पिशुन जे करइं घात ते निफळ थाई. ३ सोम मूरति जे तुह्म तणोय, गुणह तणु भंडार, कोडि जीभइ जु वणीयए, तु नवि लाभइ पार. ४ एक वयणि मग एक जीभ, गुण केम वखाण् ? हूं मूरखजन शास्त्रगंध अक्षर नवि जाणू, बहूत रेवा जलह रासि, मनि आशा एहवी, हूं अजाण तू जिणवरिंद्र, वीनतीय करेवी. ५ हासाथाणकि विबुध जण, हूं धरि हउ हेव, भोली भक्तिइ वीनवूझ, ते अवधारु देव. ६ काल अनंत नगोद मा ह, कम्मि इं धरीउ, सास ऊसासइ सत्तर मण, वली तिहां अबतरीउ, सुइ अग्गि अणंत जीव एकठा रहेवू मा बाधा अनंत दुक्ख बहु काल सहेवू, ७ तिसं थिकु जु नीसारउ ए, वलीय विणसइ माहि, छेदन भेदन मई महियां, ते जिण कहि मा. न जाइ. ८ पढवा पाणी अगणि वाउ तिहां काल असंखु, . दुक्ख असंख जे मइ सहियां ते कोइ म देखठ, बितिचउरिंदी माहि दुक्ख जे जिण मइ सहीयां, ते केवलीय कहि कोइ, तु का पइठइआं. ९ पंचिंदो पणि अवतरिउ ए, जलयर थलयर माहि, माछो वागरी वसि पडिउ ए, तिहां न कहिनी माहि. १० स्वर करह तुरीय बइलमाहि, स्वामी, हूं भमीउ, पासी करीनइ नांथोउ, धणी परि दमीउ, भूखिउ तरसिउ ह्य. भारि खेडिउ ई वहिउ, पंखियोनिथु से करदारि सलमइ करी साहिउ. ११

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श्रावक कविओनी केटलीक अप्रकट गुजराती रचनाओ चऊदराज करिउ भांगणूय, कर्म नटोवु साथि, नव नव वेसि नचावीउ, ए स्वामी, दिवस नइ राति. १२ कर्म सबल हूं नरग माहि कुंभी ऊपन्नु, कलीय कली करी काढीउ, वली देह नीपन्नउ, भुइ सली ते वज्रमइ, तेणइ तनु वधाइ, तरसिउ मागह नीर केवि ऊतरू उपाइ. १३ भगनिवर्ण करी पूतलीय, तेणइ दाझवीउ अंग,
भसुर पधारई ऊपरइ ए, परखी करतु संग. १० . : नमि ऊछालइ मसुर एक, समली थई झडपह,
पडतां धरह त्रिसुल एक, अंग सघलां कापइ, . पारानी परि देह मिलइ, विसनी परि मारइ, भार सहस धरि वोतरिइ, वैतरणी उतारइ. १५ कोडि वरस जउ दुक्ख कहूंय, तु नवि मावइ छेक, साते नरगे मइ भोगव्या ए, सागर आय अनेक. १६ . भमत भमंतु देवलोकि जई हूं भवतारिउ, पुण्यहाण तिहां करउं सेव, तीणइ दुक्खई भरिउ, . परदेवी देखी सरूप कामारसि वाहिउ, सुरपति कीधु कोप सबल, पज्जाउधि वाउ. १७ रीव करी मइ मास छय, संकोवां अंग आप, ठामि ठामि जे दुक्ख सहिया ए, विसमु कर्मविपाक. १८ पुण्यि योगि मार्ज देसि उत्तम भव हाधु, बालापण वउली करी विषयारसि बाधु, क्रोधि लोभ अहंकार करी हूं आप वखाण', माया कुडी कुबधि लगइ परिवंची जाणूं. १९ दान शील तप भावना ए, धर्म न कीधउ संग, रामा रामा धन तणु ए, आठ पहुर मनरंग. २० त्रिष्णा तणिइं विणज खरि मह जीव विणास्या, परनंषा करी अपार, कूडा मह भास्या, संभक्रिया बगध्यान करी परधन मई लीघां, परनारी सह गमन पाप तेहई मई कीघां. २१

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संपा० भोगीलाल ज. सडिसरा पति अपराधी हूं इउ ए, चडिउ चंतामणि हाथि, मणूय जनम नवि ओलिखिउ ए, दीधी बाउलि बाधि. २२ चिहुगतिमाहि रडवडिउ अपार, केही सुक्खि न बइठु, . ... जिहां जाउ तिहां नवनवु आचार मइ दीठु, धन कुटंब कारणिम खत्र बहु गेहि कराव्यां, जे निहां मुक्या तिहां रहिया, को केडि न आव्या. २३ मोह मूर्छा कहूं केतलीय, कहितु न लहूं पार, जुगतारण हवइ तं मिलउ ए, अडविडोमा आधार. २४ सगुरु वचन मह सारधर्म दयामूल दोठुउ, समतारण जे अमीय पाहि, अनंतु मोठु, तोणि संसार विकार भाव हड ऊबीठउ, नाणूं मझ ऊपरि मेह अमीयमइ वूठउ. २५ समकितरयण जु मा बस्युि य, चिंतामणिनी कोडि, सेव करुं हिव तम तणीय, स्वामी, बइ कर जोडि. २६ जोगीस्वर जे हृदयकोसि, स्वामी, तुझ ध्याई, चरणकमल चउसठि इन्द्र, स्वामी, माराहि, स्वामी, तूं मझ माय ताय, तूं पर उपगारी, . बीनती हिव सफल, देव, करि आज अमारी. २७ श्री चंतामण पास जिण, गुणसायर अवधारि,
कृपा करु मा ऊपरइ ए, जिम न पर्दू संसारि. २८ इति सा० सूराकृत अंतरंग श्रीचंतामणि पार्श्वनाथ वीनती ॥ संवत १५५९ वर्षे चैत्र वदि १• गुरौ भुवनवल्लभगणिलषितं ॥ २. साह गोविन्दमुत श्रीकरणकृत 'शीलगीत'
राग आसाउरी अधरस आगइ विषय अनंत विगूतउ, नरय तणइ धूरि जूतु, हीडइ आवागमन करंतु, कलिकादव अति खूतु रे. जीवनडु जिन जीवनडु माए एह मुरि जिनवर जीवनडु, इसकी सेवा कीजइ, जामण मरण तणा दुख टालइ, ___ मुगति तणां फल लीजइ रे. १
जीवन *भुवनवस्ललगणिर्नु नाम पाछळथी कोईए हरताळ फांसीने छेकी नाल्यु छे, पण वे वाची शकायचे.

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श्रावक कविओनी केटलीक अप्रकट गुजराती रचनाओ विषय थकी रावण दुख पामिउ, अपहरी गिउ परनारी, दिस सिर रान लंकथी टाली, जोउ चतुर विचारी रे. २
जीवन. असत्य वचन कैचकि मुखि भाषिउं, विकल वइषय मदि
मातउ, भीमइ संतोष्या देउलमाहि, परमस्त्री म म राचु रे. ३
जीवन सील संगार अंगि अति सोहइ, भवर सिंगार
____ म म राच साह गोविंदतन श्रीकरण वीनवइ, सेवउ अरिहंत साचउ रे.. १
जीवन . इति सीलगीतं ॥
३. चांद्यसुत गोनुकत गीत
राग सामेरी अनंत कालि जीव भमीय भागु, वीतराग धर्म दुलभ लाधु, बीव सुणि न श्रावकधर्म जोउ विचारी, जोव जतन करु, तरु संसारि. १. जीणइ गोसालइ स्वामीनइ अवज्ञा कीधो, दया करी तेहनइ मुगति थापीउ, २ जी० कणकी सुश्रावक हऊआ स्वामी, आणंद कामदेव मुगतिगामी. ३ जा. थूलिभद्र कोशासंय नेह न दाखिउ, श्रवणे वयणे सुणी पाप्ति राखिउ. ४. जी० पंच परमेष्ठि जि को ध्यान ध्याइ, चांदामुत गोनु कहि ते अमर थाइ. ५. जी..
४. भीमकृत प्रण गीतो
[१]
राग अधरस बबल बाल नवयौवन तारुणी, दीठडइ नाटीसिउं सनेह की रे, माइ ताय घर घरुणी तिजो लइ निगुण कलंक कुणइ तिजीउ रे !

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संपा० भोगीलाल ज सांडेसरा जीव मायामोहि बाधु भमइ रे, विषय लबधु नरनार करचइ रे. १
दिउ स सोवन धन अनई पांगुरण, भनेकि दान आप्यो संप्रायो रे, नलिनी नीर विण जिम तनु सूकइ, तिम मोह' मन देखी पुलंद भयु रे. २
नीव. अनेकि विज्ञान ज्ञान करुणारस, गीत गान घण निरसि करे रे, वंश चडिउ विसमागति खेलइ, नरंवर पज्ञान करइ रे. ३
जीव० नरंवर चितनां टोप विलंबत ततखिण दीठला तोणइ मुहा मुणि रे, घिगु रे घिगु रे धिगू अथिर संसार जाणी, असिउं रे जाणी धरम ..
कर मुणि रे. ४
जीव० केवल ज्ञान ऊपन्नं तितक्षिण, कनकवृष्टि सुरवर करता रे, खमीय अपराध साधु इम बोलइ, चरणि लागी नरवर भणंता रे. ५
जीव० जीव तणी विपरीति गति रे करम, करम तणी न पूजंति कोइ रे, नटू नाटिकणी राउ पटराणी दीक्षा लेइ देवलोकि गया रे. ६
जीव. गाम नयर पुर अनेकि विहार करइ, भविक जीव प्रति बूझविला रे, इलाचीपुत्र शिवपुरि पुहुतला रे, भणइ भीम संघ दुरित हरु रे. ७
जीव० इति गीतं ।।
[२]
राग विराडी दुनि मेरी मेरी कहता, मोह मच्छर मनि धरता, आगइ मीर मतालिम मोटां, दुनि गया इम करता, दूपद ।। पंच विखत परमेश्वर घ्याणां, हराम कसि का न णा, आजकालि मर जाणा रे जीवडा, जाब खुदा कुं देणा. १ द. कुटंब कारणि पाप करइगा, तू जाणइ घरि मेरा, खांणे कि ताइ सब को मलीआ, कोइ नही कसि केरा. २
पंच विखत०

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श्रावक कविमोनी केटलीक अप्रकट गुजराती रचनाओ कस की मां ? चचा कसि केरा ? कसि का पुंगडा जोइ ? संसार बाजार मुदा करणा, को थाही कसि केरा रे ! ३
पंच विखत. चलइ हलाहल हराम न खाइ रे, भक्ति तसी कुं होइ, नाहक करइ धरइ परनारी, होइ जग जाइगा सोइ रे. ४
पंच विखत. अलख एक अविनासी अनंत, सेवउ ए समरथ राजा, भीम भणइ ए भवबंधन काटह, दुनिय इस्या नही दूजा रे ५
पंच विखत. इति गीतं ॥
वीतराग गीत
राग केदार कमलि कमलि मानस त मधुकर, नवनव रसरसि पास प्रहि, चक्रध शुद्धिई लई लइ नर तेणि कमलि तू का न रहिं ! रिदय कमल माहि तू निवसइ, रूप न दावइ मापणडां, मुंश परि तोरा भाव जु आवइ, दूरि थिका ते इकडला. १
रिदय. गगनिमंडलि सोहा ते दिनकर, कमलाकर रहि भूमितलिइ, गुरुया गुरूई होइ प्रमाणइ, निज निज हरखइ प्रीति मिलइ. २
___ रिदय कान नयण चिहु अंगलि अंतर, एक न देखइ एक क्षण, वीतराग त परम ध्यानमई, भीम जणाची विनय भणइ. ३
रिदय० . श्री वीतराग गीत ॥ परवतकृत 'प्रामुक पाणी गीत'
राग केदार उत्तम मध्यम अधम धमाधम रंगइ रंगमि लीजइ, अढार वर्ण तणां रे उदक लेइ चूनामाहि भेलीजइ रे. इम जाणी प्रासक पाणी विहर करइ विण काजि रे, सहिजिइ जीव सभाव तणा गुण ताति करंता न भाजइ रे. १
इम जाणी.
.

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संपा० भोगीलाल ज. सदिखत
बाबर देस हबसी पाहि मसला इणि परि करइ रे खजूर, गल्या रे गविल भणो सहू उपक्की वह तुहि न बूझइ भूर रे. २
इम. जाणी०

सात चरव आळां अबराडी हींग घोकडी बांधीजइ, सुगंध बघार सबाद सालणां ते रस मुखि सिउं लीजइ रे ? ३
इस जाणी •
आलू चरब अंति ज ऊतारइ, भाजन भलुं नोषाइ, कुण उत्तम कुंण मध्यम कहीइ ? कूडानुं घृत स्वाय रे. ४ इम जाणी ० सचेल सनान करइ रे विमन हूइ तेतइ सहू को देखइ रे माता मुख तं रे निमउं मधु पंचामृतमाहि लेखइ रे. ५
"
इम जाणा ०
पाक अन्न सीम नवि लागइ तेतु
....
....
....
....
शइ, पुनरपि अंगारी पवित्र कीजइ, एह विचार न बूंझइ रे. ७ इम जाणी ० चलणि हेलि जल तूं न निहालइ, दूरि विलोकन कीजइ, भइ परबत कहु किम तुडि कीजइ ? बाउल बाथ न दीनइ, रे. ८ इम जाणी •
इम प्रासुक पाणी गीतं ॥
* पानादी किनारी खवाई गई होवाथी, टपकां करेलो अंश वांची शकातो नथी.

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श्रावक कवि गंगकृत गीतो
संपादक : भोगीलाल ज. सांडेसरा जूना गुजराती साहित्यना एक अज्ञात श्रावक कविनां १५ अप्रकट गीतो अहीं रज कों २. वडोदरा युनिवर्सिटीना गुजराती विभागना संग्रहमांनां हस्तलिखित गुटका नं. १२७ मांथी आ गीतो लीधां छे. आ गुटकामांनी केटलीक रचनाओनी नकल वि. सं. १५५९ अने १५६० मां थयेली छे; ए उपरथी स्पष्ट छे के वाकीनी रचनाओनी नकल पण ए वर्षांनी आसपास थई होवी जोईए. जूना गुजराती जैन साहित्यनी विप्रकीर्ण रचनाओना आकर जेवो आ गुटको छे; जो के एमां थोडीक जेनेतर कृतिओ पण छे.
गुटकामा लेखन संवत उपरथी निर्विवाद विधान करी शकाय के गंग कवि विक्रमना सोळमा सैकामां के स्यार पहेलां थयेलो छे. ए जैन कवि छे ए गीतोना विषय उपरथी देखीतु छे. प्रत्येक गीतने अंते कविए पोताने विषे जे रीते उल्लेख को छे, ते उपरथी अनुमान थाय छे के ते साधु नहि, पण श्रावक छे. जूना गुजराती जैन साहित्यमां गंग नामे कोई कविनी रचनाओ आ पहेला जाणवामां आवी नथी. 'जैन गुर्जर कविओ' (भाग १, पृ. ४८३-८४) मां 'वंकचूल रास' ना कर्त्ता गंगदासनो उल्लेख छे, पण तेओ खरतरगच्छना साधु हता अने तेमना प्रस्तुत रासनी रचना सं. १६७१ मां थयेली होई उपयुक्त श्रावक गंग कविथी तेओ भिन्न छे.
गंग कविनां कुल १५ गीतो अहीं रजू कयां छे. १ लुं गीत ऊपर नोंधेली हस्तप्रतना ना पत्र 8A-9B उपर; २जु, ३जु अने ४थु गीत पत्र २० A-B उपर; ५९ अने ६ळु गीत पत्र 22 B-23 A उपर; ७ मुं गीत पत्र 23 A उपर; ८ मुं अने ९ मुं गीत पत्र 146-B उपर; १० मुं गीत पत्र 147-A उपर, ११ मुं गीत पत्र 147 A-B उपर; १२ अने १३ मु गीत पत्र 153-A उपर तथा १४ मु अने १५ मुंगीत पत्र 154A उपर छे. ___ गंग कषिना बीवन विषे कोई माहिती मळती नथी. ए विषे तथा एनो विशेष रचनाओ विषे शोध अपेक्षित छे
राग मारूणी धन्यासो॥ त्रैलोक्यकंटक रावण सुणीइ, अति अतुल बल मान घणं, लंकगढ मेदीय, दसय सिर छेदीय, कारण ते परनारि तणू. जोउ करम तणी परि, विषय विष परिहरि, एक हृदय धरि मादिनाथ. १
दुष्ट वचन अति कोचकि भाषिउं, द्रपदी सतीय सांसहि उअ , भीमइ कुटीनइ कोथल कीघउ, कारण ते परनारि तणूं. २
__ जोउ करम तणी परि० वालि वानर विषयारसिइ मोहिउ, सुग्रोवअंगना सिउंभ षणं , रामनरेस्वरि वाण धारिउ, कारण ते परमारि तणं. ३
जोड करम तणी.

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संपा० भोगीलाल ज. सांडसरा गौतम रषि घरि घरणी आहल्यां सती, रूप अनोपम अछइ घणं, विषय लगइ सहस भग पामीउ सुरपति, कारण ते परनारि तणं. १
जोइ करम तणी.
परनारि प्राज्ञमुख जे नर हुइ, मनसा वाचा काय करी, गंग भणइ ते नरह नमेसिउं, पामइ अविचल मुगतिपुरी. ५
जोउ करम तणी परि विषयविष परि. इति श्रीगीतं ॥
[२]
राग रामगिरी यतशत्रुरायकुलमंडण जिणवर, . . विजया राणी तणु पुत्र सेवइ सुरासुर असुर विद्याधर, ढलइ चमर शिरि त्रणि छत्र. १ दू० नंतू जप्प रे अनुदिन्न, एक अजित जिन्न, जीवनए पाये चित्त लाउ रागादि वसि करु, परनंध परिहरु, तु तुझे सिवपुरी वेगि जाउ. २ दू० रंस अशोक उपरि तम सोहइ, विस्तरह वाणी सुधर्म धर्मा, शरोर कनकवर्ण, गयंद लंछण तम, तारि तारि मझ तारि तारि खीणा अष्टकर्मा, ३. जंतजप्प. चउगयमाहि भमी भमी भागु, हवइ शिवपुरि जातां तूंह जइ सार्थ; गंग भणइ गुणसागर मलीउ, भवचा बंधण छोडि अजितनाथ. ४. जंतू जप्प.
इति गीतं ॥

Page #256

श्रावक कवि गंगकृत गीता
[३]
राग रामगिरी ॥ जितारिरायकुमार, त्रिभुवन तारणहार, तिजीय राज लीधउ संयमभार, मोह मयण वसि कर, अनेकदुःकृतहर, केवल कमशावर, जगत्रगुर, वंदु वंदु भविका जन संभव जिन जीवन, चतुरसई धनुषतनु, अश्व लंछन, वाणीय गम्भीर गाजइ, अनेक संदेह भाजइ, ढलइ छत्र चमर, दुंदुभि वाजइ. १. दू० समोरसरण जाणी आवयई इन्द्र इंद्राणी, योजन विस्तरइ वाणी, मनि सुहाणी, सुरकन्या नाचइ अपार, ताल मादल धुधं कार,
ओलग सारइ सुर तुह्म मुक्ति दातार. २. वंदु वंदु० निर्मल जसकीर्ति शत्र मित्र समचित्त, सई जोयण पणवीस सप्तइ तिन हुंति, जगत्र जंतु साधार, सेना राणा मल्हार, भणतु गंग मझ आवागमण निवारु. ३
इति गोतं ॥
[४]
राग रामगिरी सोल सहस गोपी मली धवल गाई, तोरणि आइला नेमिजिन त्रिभुवनचा राया. माइ माहरा रे यादवजन तइ का प्रीति ऊपाइ ? अष्ट भवंतर नेह प्रतिपाली नुमि गयु चित लाइ रे. २ दू. पसूय बंधन छोडी, रिदय विचारी, ऊजलि गिरिवरि वरी संयम नारी. ३. माइ माह. नेमि वचन सूणी आरति भागी, गंगचा स्वामी केरी बांहुडी विलागी. ४. माइ माह.
इति नेमिनाथ गोतं ॥

Page #257

६८
संपा. भोगीलाल ज० सांडेसरा
राग वसंत ॥ तोरणि आयु नेमि जिणेसर, यादवकुल सणिगारू, पसुयबंध छोडी करुणापुर, लीधउ संयमभारू रे. १. मोरा नेमिजी सांमली रे, सामलीआ सोहामणा, इम तउ मूंकीनइ जईइ, हूं अबला कांइ प्राण ण चालइ, पणि एह वात कहिनइ कहीइ रे ? २. दू० सुणुउ सखी मोरी वीनतडी रे, प्रिय विण क्षण नवि जाइ, कामाकुल काना इम बोलइ, मेलवउ यादव जिनराय रे. ३.
___ मोरा नेमिजी सांमलीमा० ऊजलि गिरिवरि संयमश्री वरी, नेमिजिन मुगतिचा सामी, गंगचु सामी रंगभरि पामी, तु राजिल दुकृत वामी रे...
मोरा नेमिजी सांमलीआ० इति श्री नेमिनाथ गीतं ॥
राग वसंत ॥ तोरणि आयु नेमिकुमर, अति आणंद भयु, नेह नयण निरखंतां सुरिजन मूकीनइ गयु रे माइ. १ वयरी विरुह जगावइ, क्षण एक नीद न भावइ, नेमि वालंभीउ कोइ मझ आणीणि मेलावि माइ. दू० नेत्र कमलदल सोहइ सामा, सोल कला मुखचंदू, रेवइ गिरिवरि शृंगइ चडी तिहां मलीउ यादवइंदू माइ. २
वयरी वि० मयण सरीखु रिपु जीतु रायमइ राणी, गंग भणइ अविचल सुख पामी, कीधी अकहि कहाणी माइ. ३
वयरी वि० इति श्रीनेमिनाथ गीतं ॥

Page #258

श्रावक कवि गंगकृत गीतो
[८]
राग केदारु ॥ सोल सहस गोपी वर बांधव, तोरणि आयु जगदानंद, पसूयां अभयदान देई वलीउ, जस पाय सेवइ चुसठि इंद्र. उरवरि हार, सी दूर सरि सोहइ, पहिरणि जादर फाली रे अबकइ झालि जडित मणि माणिक, नवयौवनभरि बाली रे. १. दू० विरहानलचा दुख दुहेला, सोइ पुण सहिणु न जाइ रे माइ; कहि राजलि सुणु सहिय समाणी, प्राणवालिंभ कोइ आण मेलाय. २.
उरवरि० शिवादेविनंदन जुगवंदन, यादवकुलि दीपक सिणगार; बालब्रह्मचारी, परिहरी नारी, स्वामी लीधु संयमभार. ३
उरवरि०
भागइ अष्टभवंतर नेहा, तुमि इम कांइ नेमिकुमार ? गंमचु स्वामी शिवगतिगामी, पामी राजलि गढ गिरिनारि. ४
उरवरि० इति नेमिनाथ गोतं ॥
राग केदारु ॥ पंचे यंद्रीई ई वसि करू, कूड कपट पंडि पापिई भरिउ, भवसागर हूं किम तरुं ? मझ मोहनी कर्म घणूं , किम करुं ! घणि विषया विषम हूं विभ्रम करी, निज विनय विचार लीमा हरी. १
भव. चरण कमल पास जिण लही, गंग भणइ दुकृत सवि गया वही. २. भव०
इति गीतं ॥
[१०]
राग केदार ॥ संवरकुलह कल्पवृक्ष चंतामणि राजहंस अवतार, सुरनर किंनर सेवा सारई, ए मुगति तणउ दातार रे.

Page #259

संपा० भोगोलाल ज० सांडेसरा मम रमकइ झमकइ, मातमा मरिहंतना गुण गाइ, मावागमन निवारीइ रे, जिम अजरामर थाउ रे. १
मन रमकइ झमकइ० त्रणसह पंचास धनुष तन जेहनु, सोवन वन सुकांति, त्रिभुवन जंतु सरणि तम स्वामी तू भंजइ भवभंति रे. २
__ मन रमकइ झमकइ. कमला करण हरण दुखदारिद्र, यश चंदन विस्तार, गंग भणइ गुण गातां जगगुरु कोइ न पामइ पार. ३
मन रमक झमकइ० इति गीतं ॥
[११]
राग केदारु॥ सकलकलानिधि, त्रिभुवनसोहन, विबुधाजनमनमोहन रे, वामादेवि उपरि उतपन, नीलवन्न मुतन्न रे. मांचली ॥ पास आसपूरण दुखचूरण, अश्वसेनसुत कहीइ रे, वयणसुधाकर, वाणि अमीभर, दरसण सिवसुख लहीइ रे. १
पास आस० . प्रभावती राणी भरतारा, भवभयभंजनहारा रे, सर्वे भूतदयापरसारा, अभयदान दातारा रे. २
पास आस० तप मज्ञान करूं तु वारिउ, जलतु नाग निवारिउ रे, महामंत्र श्रवणे संभारिउ, ते भव सागर तारिउ रे. ३
पास आस० सुरनर यक्ष किंनर तुह्म ध्याई, सेव करइ धरणिंदु रे, गंग भणइ तम चरण सरण मझ, देजो पास जिणिंद रे. ४
पास आस. इति गीतं ॥

Page #260

भावक कवि गंगकृत गीतो
[१२]
राग सवाब ॥ सकळ सदाफल सुललित सार, षडखंड भोगिक शांतिकुमारा वो, आवु साहेली, भाव धरीजइ, सांति जिणेसर पून रचीजइ वो. १
विश्वसेनराया कुलि सिणगारा, अमला राणी कुखि अवतारा वो. २
आ.
चऊद रयण नवनिधिभंडारा, चउरासी लक्ष गज तुखारा वो. ३
आ० कतपुरमंडण वंछितपूरण, गंगचु स्वामी विधन सवि चूरइ. ४
आ. इति शांतिनाथ गीतं ॥
[१३]
राग सवाब कल्पवृक्ष कामधेन चंतामणि नाम तह्मा, अक्षरा त्रणि रतन लबघि निधान, अइस्या ध्याइजइ गणधर राया, सेवितसुरनरपाया, हुइ तस नर्मल काया. १ दू० सुकल ज्ञान भंडार, तापस तारणहार, अक्षीण लबघिसार, गौतम गणधर सार. २ भइस्या० इंद्रभूति नाम यश मंगल कल्याण कोश, वंछित केवल पामी, गंगचु स्वामी. ३. अइस्या०
[१४]
राग सवाब चरड भयंकरना भय गंजइ, भोगी देव भवसंकट भंजइ, वंदु श्रीजीराउल जिम सुद्धि लहीइ, जागतू तीरथ त्रिभुवनि कहीइ. १
जे समरइ तेह वंछित पूरइ, रोग शोग दुख दारिद्र चरइ. २
वंदु श्री०

Page #261

संपा. भोगोलाल ज. सांडेसरा वामा देवी तंन्न जगत्तजीवन, गंगचु स्वामी त्रेवीसमु जन्न. ३
वंदु श्री. [१५]
राग सवाब सायर खारउ, शशि शकलंक, हनमंत कछोटु जेण प्रजाली लंक, रत्न विणासियां, देवतइ एसियां, जेस्यां कर्म कोजइ फल पामीइ
तेसियां. १. दू. जाण दारिद्री मूरख धन दीधुं, सुगंध विवर्जित सुवर्ण प्रसिद्धउं.
२. रत्न० ... जाणि वचक्षणि रूपइं अपार, स्त्री एहवी भरतार .... वार.
३. रत्न. अरिहंतना गुण हृदयसिउं प्रहीइ, गंग भणइ कर्मरहितु थईइ. १
रत्न. इति कर्मगीतं ॥

Page #262

ज्ञानपंचमी-स्तवन
(अपभ्रंश)
संपा. र. म. शाह अपभ्रंश भाषानो युग आ० हेमचंद्राचार्य साथे समाप्त थवा छतां तेमां साहित्य रचवानो प्रघात छेक सोळमी सदी सुधी रह्यो हतो. गुजरातना जैन ज्ञान भंडारोमा संग्रहायेली अपभ्रंशनी अनेक नानी मोटी रचनाओ आ वातनुं समर्थन करे छे. अहीं आवी अक नानी सुंदर स्तुति रजू करी छे. अज्ञात कर्तानी आ लघु ज्ञान-स्तुति मध्यकालीन अपभ्रंश लघु कविताना नमूना तरीके पण आस्वाद्य छे.
११ कडीनी आ कृतिमा आदि अने अंतनी कडीओ १०+८+१३ अने १०+८+१३ मात्राना छ पदो-जेमां पद १ अने २, ४ अने ५ तथा ३ अने ६ मां अनुप्रास छे-ना षट्पदी घत्तामां रचायेल छे. वच्चेनु कडवक मध्ये अक मात्रावाळा चार पंचकल गणोना मदनावतार छंदमां छे..
पं. अमृतलाल मोहनलाल भोजकना अंगत संग्रहनी, लगभग सोळमी सदीमां लखायेली, कागळना मात्र एक पत्रनी प्रतिमांथी आ ज्ञानपंचमी-स्तवन संपादित करेल छे. प्रतिनो उपयोग करवा देवा माटे पं. अमृतलालभाईनो अत्र आभार मानु छु.
सिरि-नेमि-जिणेसर, पणय-सुरेसर, राइमई-परिहरण-पहउ । निय-मणि समरेविणु, शाणु घरेविणु, नाणह संथवु सांभलहु ॥१॥
नाण सुर-असुर संथवहिं सुपहाणयं ।
नाण नर-नार पूयंति सुह-शाणयं । . नाण भव-जलहि-निवडत-जण-जाणयं ।
नाण सिव-नयरि-पहिआण अद्धाणयं ॥२॥ नाण कम्पमो नाण चिंतामणी । नाण अन्नाण-तम-हरण-नव-दिणमणी । नाण सयलं पि मण-वंछिअं पूरए । नाण विण रिद्धिमंतो वि जण झूरए ॥३॥ एह सुअ-नाण अत्थेण जिण भासए । *तयणु गणहर-गणो सुत्तु' उल्लासए । • छंद-बंघेण भवियाण हिम-कारणं । विविह-भासाहिं संसार-उत्तारणं ॥४॥ नाण जगदीवओ नेह-विण कज्जए ।
नाण अकलंक-चंदु व्व करि छज्जए । मूळ-अशुद्ध पाठः १. रायमय २. माण ३. रिद्धमंतो ४. तयण ५. सनु

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संपा. र. म. शाह नाण अस्थमण-तावेण विण दिणयरो । नाण विण-खार गुण-रयण-रयणायरो ॥५ नाण पूएहु अच्चेहु बहु-भत्तिणा । नाण जाणेह नर नारि निअ-सैत्तिणा । नाण उवगरण कारण बहु-भत्तिणा । ठवणिया कवलिया पुट्ठिया पुत्थिया ॥६॥ --- ---------- नाण नव-निहि-वइरित्तु दैसमो निही । अनिल-जल-जलण-चोरेहिं नव लंघए । जंपयंताण निच्चं पि परिवड्ढए ॥७॥ बहुय-भव-गहण-संचिणिय-कम्मिंधणं । नाण जलण व्व निदहइ इह तक्खणं । नाण-पंचमिहिं जो नाण आराहए । तामु सयलं पि मण-वंछिअं 'साहए ॥८॥ नाण सुह कारए दुक्ख निव्वारए । नाण जस देई अवजस्स उत्तारए । नाण हणि मोह पडिबोहु उप्पायए । नाण बहु-लद्धि-सिद्धी-मई जायए ॥९॥ दुरिय दारिद्द दोहग्ग निन्नासए । सुक्ख-सिवमुग्ग-सोहग्ग उल्लासए । तत्त सम्मत्त चारित्त सुह-शाणयं ।
केवलं नाण निव्वाण नाणत्तयं ॥१०॥ इय सुय-नाणह, भुवण-पहाणह, गुण-संथवु जे नर करहिं । ते सयल वि मंगल, पाविहि निम्मल, भव-सायर दुत्तर तरहिं ॥११॥
॥इति श्री ज्ञानपंचमी स्तवनं ॥
१. भत्तणा २. सत्तणा ३. अहीं अक चरण खूटे छे. ४. दशमो ५. लप्पए ६. सहए ७. देय ८. सुख

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सूक्तिरत्नकोषः नमः सरस्वत्यै । 1 सक्तरस्नसुधासिन्धुं ध्यात्वा श्रीश्रुतदेवताम् ।
सूक्तानां सङ्ग्रहं चक्रे लक्ष्मणो लक्षसूक्तिकः ॥ १
अथ जिनस्तुतिः 2 जिनः स पातु नामेयो येन चामीकरछविः ।
क्षिप्तो विशुद्धये कायस्तपस्तीबहुताशने ॥१ 3 चित्रं यत्रापरागेऽपि केवलज्ञानभास्करः ।
अजस्रमुदयं धत्ते जिनेन्द्रः सोऽस्तु नः श्रिये ॥२ 4 जिनः स जयतादेवः संसारलवणार्णवे ।।
तपसा . ज्वलता यस्य वाडवज्वलनायितम् ॥३ 5 नाभेयः पातु वो यस्य केवलज्ञानदर्पणे ।
अमूर्तान्यपि विश्वानि भान्ति व्यवहितान्यपि ॥४ 6 श्रीमतो वृषभस्यास्तु दर्शनं मङ्गलाय वः ।
यद्वीब्रह्मनिध्नापि परं वृषमसूयत ॥५॥ 7 सागसामिव केशानां दशमद्वाररोधिनाम् ।
यः समुन्मूलनं चक्रे स वीरः पातु वो जिनः ॥६
अथ हर 8 स शिवः पातु वो नित्यं गौरी यस्याङ्गसंगता ।
आश्लिष्टा हेमवल्लीव राजते राजते द्रुमे ॥१ . नमः सर्वज्ञाय । 2 ख. प्रतौ अयं श्लोकः तृतीयः वर्तते ॥ 4 ख. जयतां देवः। 5 लोकस्य पूर्वाधः प.प्रतौ पत्रस्य खण्डितत्वान्नष्टः । । 6 प.प्रतौ 'ब्रह्म' इति शब्दानन्तरं पत्र खण्डितमतः लोकभागस्ततः परो नष्टः ।
प. 'दशमद्वाररोधेन केशानां सागसामिव' । 'सापराधानामिव' इति प.प्रती टिप्पणी। 8 प. प्रतौ शिव इति शब्दानन्तरं पत्र खण्डितमतः 'पातु......सङ्गता'पर्यन्तः
लोकभागः नष्टः । रूप्यद्रुमे इति प.प्रतौ टिप्पणी ।

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१ स शिवः पातु वो नित्यं विशिखानलदीपितम् ।
आरात्रिकमिव भ्रान्तं यस्योपरि पुरत्रयम् ॥२ 10 पायावः शितिकण्ठस्य तमालश्यामलो गलः ।
संसक्तपार्वतीबाहुसुवर्णनिकषोपलः ॥३ 11 पायावः शितिकण्ठस्य कण्ठः श्यामाम्बुदोपमः ।
गौरी भुजलता यत्र विद्युल्लेखेव राजते ॥४ 12 स धूर्जटिजटाजूटो जायतां विजयाय वः ।
यत्रैकपलितभ्रान्ति' करोत्यद्यापि जाहवी ॥५ 13 आलम्बितजटाजालमुथदिन्दुकलाङ्कुरम् ॥ ___ चराचर समुत्पत्तिबीजं जयति धूर्जटिः ॥६ 14 लग्नः शिरसि शीतांशुमैग्ना वपुषि पार्वती । ___ स्मरास्वमिव यस्याजौ स स्मरारिपुनातु वः ॥७ 15 स शिवः वो शिवं दद्यायमूमि विकटा जटाः ।
गङ्गासलिलसेवालमालालीलां क्तिन्वते ॥८ 16 सगजास्येन्दुनन्दिस्तादगजास्येन्दुनन्दि वः । ___अनङ्गदाहि माहेशं साङ्गदाऽहिमुदे वपुः ॥९ 17 चाटुमन्त्राक्षरं कण्ठे करे कुचकमण्डलम् । ___ बिभ्रतः पार्वतीभर्तुम्हो व्रतमखण्डितम् ॥१० 18 स्तनौ तुम्जीफलद्वन्द्वं कृत्वेवोरसि पार्वती ।
अगाधं मानसं शंभोर्विविक्षुरिव लक्ष्यते ॥११ 19 स वः पातु शिवः शश्वत् यत् प्रपञ्चमहोदधौ । .
उन्मज्जन्ति विपद्यन्ते ब्रह्माद्या बुबुदा इव ॥१२ 9 प.प्रतौ 'यस्योपरि' शब्दानन्तर पत्रं खण्डितम् । 10 प.प्रतौ 'पायाद्वः' लोकभागः पत्रस्य खण्डितत्वान्नष्टः इति । 13 प.प्रतौ पत्रस्य खण्डितत्वात् अस्य xलोकस्य पूर्वाधः 'दिन्दुकला' इतिपर्यन्तः नष्टः । 14 प.प्रतौ श्लोकस्य उत्तरार्धे 'यस्या' इतिशब्दानन्तर लोकभागः नष्टः । 15 प.प्रतो पत्रस्य खण्डितत्वात् आद्यः 'स' इति वर्णः नष्टः । 16 प. प्रतौ उत्तरार्धे 'अनङ्गदाहि माहे' इति लोकभागः नष्टः। 18 पं. स्तने । प. प्रतौ 'वोरसि पार्व' इति पर्यन्तः लोकभागः नष्टः । 'प्रवेशमिच्छु'
इति टिप्पणी प. प्रतौ ॥ 19 ख, उत्पद्यन्ते 'विपद्यन्ते । 'अनवरत' इति प. प्रतो टिप्पणी ।।

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सूक्तिरत्नकोषः अथ हरिः। श्रियं दिशतु वः शश्वन्नाभ्यमम्भोरुहं हरेः । यस्मिन्नोङ्कारशङ्कारी विधिर्मधुकरायते ॥१ स पातु वो हरिर्येन कुर्वता बलिबन्धनम् । आत्मानं वामनीकृत्य सुरा नीताः समुन्नतिम् ॥२ जयन्ति नरसिंहस्य स्फुरन्नखशिखाः कराः । हरिणक्रोधकृष्टेन्दुकलाखण्डैरिवाङ्किताः ॥३ सोऽव्याद्वो वामनो यस्य कौस्तुभप्रतिबिम्बिता । कौतुकालोकिनी जाता जाठरीव जगत्त्रयो ॥४ लक्ष्मीकपोलकान्तसंक्रान्तपत्रलतोज्जवलाः । दोर्दुमाः पान्तु वः शौरैर्घनच्छायासदाफलाः ॥५ हरेराहरूपस्य जीयात्तत्तुण्डमण्डलम् ।
यदंष्ट्राचन्द्रखण्डे भूलाञ्छनछविरुर्वरा ॥६ 26 हृदयं कौस्तुभोद्भासि विष्णोः पुष्णातु वः श्रियम् ।
राधाप्रवेशरोधाय दत्तमुद्रमिव श्रिया ॥७ पान्तु वो जलदश्यामाः शाङ्गज्याघातकर्कशाः । त्रैलोक्यमण्डपस्तम्भाश्चत्वारो हरिबाहवः ॥८ अथ कविः । कवेः श्रीवामदेवस्य कामदेवस्य धन्विनः । वाणी च पंचबाणी च न लग्ना कस्य मानसे ॥१ कवीन्द्राश्च करीन्द्राश्च मदमन्थरगामिनः ।
पने वा स्थातुमिच्छन्ति भवने वाऽवनीभृतः ॥२ 30 कवेः श्रीकालीदासस्य तस्य कि स्तुमहे वयम् ।
यस्य काव्यत्रयीं श्रुत्वा मत्योऽपि विबुधो भवेत् ॥३ 20 प. लोकारझङ्कारी । ख. न्नोङ्कारझङ्कारो ॥ 21 प. प्रतौ 'नं वामनीकृ' इति श्लोकभागः नष्टः। 22 ख.प्रतौ २७तम लोकानन्तरं अयं लोकः वर्तते । 24 प. प्रतौ 'रैर्घनच्छायोसदाफलाः' इति लोकभागः नष्टः । 28 'शारङ्गस्य ज्या प्रत्यञ्चा तस्य घातेन' इति प. प्रती टिप्पणी । 29 'पदन्यासगमनं' इति प. प्रतौ टिप्णी ।

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31 स्तोतुमेककविं न श्रीवाल्मीकिमृषयो विदुः ।
द्वितीयो यस्य नास्त्येव स कथं प्रथमः कविः ॥४ 32 स एव पदविन्यासस्ता एवाक्षरपङ्क्तयः ।।
वक्त्रे वक्त्रे मनुष्याणां क्वापि क्वापि विदग्धता ॥५ सुभाषितरसास्वादबद्धरोमाञ्चकञ्चुकाः ।
विनापि कामिनीसङ्ग कवयः सुखमासते ॥६ 34 लहिताः कवयः स्थाने पदन्यासैर्मुरारिणा ।
पुराप्येष त्रिपद्यापि त्रिलोकीमप्यऽलङ्घयत् ॥७ जीयाद्यसुधाधुन्याः सुबन्धुप्रभवाचलः । यदङ्गश्लेषमासाथ भङ्गः कविभिराश्रितः ॥८ आहतप्रतिभाः केचित् केचिद हतनिष्प्रभाः ।
घटदीपनिभाः केचित् केचित् ग्रन्थानुसारिणः ॥९ 37 कवयः कालिदासाचाः कवयो वयमप्यमी ।
मेरौ च परमाणौ च पदार्थत्वव्यवस्थितिः ॥१० कवीनामगलदो नूनं वासवदत्तया ।
शक्त्येव पाण्डुपुत्राणां गतया कर्णगोचरम् ॥११ हर्षचरित, १.११] निश्वासोऽपि न निर्याति बाणे हृदयवर्तिनि । किं पुनर्विकटाटोपपदबन्धा सरस्वती ॥१२ सन्ति श्वान इवासङ्ख्या जातिभाजो गृहे गृहे । उत्पाद का न बहवः कवयः सरभा इव ॥१३ [हर्षचरित, १.५] उच्छवासान्तेऽप्यऽखिन्नास्ते येषां वक्त्रे सरस्वती। कथमाख्यायिकाकारा न ते वन्द्याः कवीश्वराः ॥१४ [हर्षचरित,१.१०] अथ काव्यम् लक्ष्मीः सुवर्णरूपाणि पाणिपादेऽवलम्बते ।
भूषयत्यन्तरात्मानं वर्णरूपापि भारती ॥१ 32 ख. 'विदग्धताः' ।
प. 'सुबन्धुः प्रभवाचलः' । 38 'शक्त्या कर्णस्य लग्ना यथा' इति प. प्रतौ टिप्पणी
'चुल्ली' इति प. प्रतौ टिप्पणी । हर्षाख्यायिकादि' इति प. प्रतौ टिप्पणी । स्व. प्रतौ 'विलम्बते'।

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सूक्तिरत्नकोषः 43 अपूर्वः सूक्तिसदल्लयाः कोऽपि काव्यफले रसः ।
चर्वणे सर्वसामान्ये स्वादुविदिरलो जनः ॥२ 44 अपूर्वः सूक्तिकोशोऽयं दृश्यते तव भारति ।
अव्यये व्ययमायाति व्यये याति च विस्तरम् ॥३ 45 धरित्र्यां त्रीणि रत्नानि जलमन्नं सुभाषितम् ।
मूदैः पाषाणखण्डेषु रत्नसंज्ञा नियोजिता ॥४ 46 ते धन्यास्ते महात्मानः तेषां लोके स्थिर यशः ।
यैर्निबद्धानि काव्यानि ये च काव्येषु कीर्तिताः ॥५ 47 बोद्धारो मत्सरग्रस्ताः प्रभवः स्मयदूषिताः । ___ अबोधोपहताश्चान्ये जोर्णमङ्गे सुभाषितम् ॥६ [भर्तृहरि, सु.सं. १] 48 किं कवेस्तस्य काव्येन किं काण्डेन धनुष्मतः ।
परस्य हृदये लग्नं न घुर्णयति यच्छिरः ॥७ [नलचम्प .१.५] 49 काव्यं तदपि किं वाच्यमऽवाञ्चि न करोति यत् ।
श्रुतमात्रममित्राणां वक्त्राणि च शिरांसि च ॥८
अथ सुजनः । 50 महो किमपि चित्राणि चरित्राणि महात्मनाम् ।
लक्ष्मी तृणाय मन्यन्ते तद्भरेण नमन्ति च ॥१ 51 पतति व्यसने दैवादारुणे दारुणात्मनि । - संवर्मयति वज्रेण धैर्य हि महतां मनः । २ [अनर्घराघव, ५.१५] 52 मरणावधयः स्नेहाः कोपास्तत्क्षणभङ्गुराः ।
परित्यागाश्च निःसङ्गाः संभवन्ति महात्मनाम् ॥३ 43 ख० स्वादुशो। 45 ख० यैर्नबद्धानि । 47 'धनमदेनाऽ हंजु(यु?)' इति प प्रतौ टिप्पणी । 'दारिद्याक्रान्ता' इति अपि टिप्पणी .. प.प्रतौ ।
ख. प्रभवस्मयदूषिताः । 48 ख० तच्छिरः । 49 प. 'वाच्यमवाचि ॥ 50 ख. धैर्ये । 'संनाहेन' इति प.प्रतौ टिप्पणी ॥

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लक्ष्मणकृतः 53 पुंसामुन्नतचित्तानां सुखावहमिदं द्वयम् । ___सर्वसङ्गनिवृत्तिर्वा विभूतिर्वातिविस्तरा ॥४ 54 कुसुमस्तबकस्येव द्वयी वृत्तिर्मनस्विनः ।
मूर्ध्नि वा सर्वलोकस्य शीर्यते वन एव वा ॥५ [भर्तृहरि, सु. सं. ३४] 55 नाल्पीयसि निबध्नन्ति पदमुद्दामचेतसः ।
येषां भुवनलाभेऽपि निःसीमानो मनोरथाः ॥६ 56 लज्जावतः कुलीनस्य धनं याचितुमिच्छतः । _____ कण्ठे पारावतस्येव वाक्करोति गतागतम् ॥७ 57 आदौ तन्यो बृहन्मध्या विस्तारिण्यः पदे पदे । ____ यायिन्यो न निवर्तिन्यः सतां मैत्र्यः सरित्समाः ।।८ 58 मन्दास्त्वां नोद्धरन्तीति मा महात्मन् विषीद तत् ।
गजानां पङ्कमग्नानां गना एव धुरंधराः ॥९ 59 शराबमनुकुर्वन्ति प्रीतयः सर्वदेहिनाम् ।
अधोमुखमसाधूनां विपरीतं विपश्चिताम् ॥१०
अथ खलः । 60 यस्यामृतकलाप्यास्ये दुर्मुखस्य न विद्यते । ___कथं प्रलापी पार्प यान् स स्वलः खलु जीवति ॥१ 61 का खलेन सह स्पर्धा सज्जनस्याभिमानिनः ।
भाषणं भीषणं साधोर्दूषणं यस्य भूषणम् ॥२ 62 निर्माय खलजिह्वाग्रं सर्वप्राणहरं नृणाम् ।
चकार कि वृथा शस्त्रविषवलीन् प्रजापतिः ॥३ 63 मुखेनैकेन विध्यन्ति पादमेकस्य कण्टकाः ।
दूरात्मुखसहस्रेण सर्वप्राणहराः खलाः ॥४ 64 खलानां कण्टकानां च द्विविधैव प्रतिक्रिया।
उपानमुखभङमो वा दूरतो वा विर्जनम् ॥५ 65 जीवन्नपि न तत्कतुं शक्नोति सज्जनस्तथा ।
दुर्जनो यन्मृतः कुर्यात् मनुष्येभ्योऽहितं यथा ॥६ 66 दुर्जनैरुच्यमानानि वांसि मधुराण्यपि ।।
अकालकुसुमानीव संत्रासं जनयन्ति नः ॥७

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सूक्तिरत्न कोषः
67 लुब्धस्तब्धोऽनृजुमूर्खः प्रभुरेकान्तदारुणः । बहूनेष खलः साधून्मारयित्वा मरिष्यति ॥ ८ 68 वक्रतां बिभ्रतो यस्य गुह्यमेव प्रकाशते । कथं स न समानः स्यात्पुच्छेन पिशुनः शुनः ॥ ९ 69 चारुता परदारेभ्यो धनं लोकोपतप्तये । प्रभुत्वं साधुनाशाय स्वले खतरा गुणा ॥ १० 70 चमत्कुर्वन्ति नश्चित्तमपूर्वाः केऽप्यमी खलाः । येषां न तिलसम्बन्धः कदाचिदपि दृश्यते ॥ ११ 71 अहो वलभुजङ्गस्य कोऽप्यपूर्वो वधक्रमः ।
कर्णे लगति चान्यस्य प्राणैश्चन्यो वियुज्यते ॥ १२ 72 स्नेहेन भूतिदानेन कृतस्वच्छोऽपि दुर्जनः ।
दर्पणश्चान्तिके तिष्ठन् करोत्येकमपि द्विधा ॥१३ 73 निधानमिव मात्सर्यमन्तनवस्य तिष्ठति ।
परश्लाघाषु येनास्य दृश्यते मुद्रितं मुखम् ||१४ 74 वराकः स कथं नाम नम्रतामेति दुर्जनः ।
आपादमस्तकं यस्य स्थिता चान्तः कुशीलता ॥ १.५ 75 स्वभाव कठिनस्यास्य कृत्रिमां विभ्रते नतिम् ।
गुणोऽपि परहिंसायै चापस्य खलस्य च ॥१६ 76 प्रकाशयन्ति प्रथमं जनयत्यन्धतामनु । भवत्यसाधुवाक्यार्थास्त डिद्विलसितोपमा ॥१७ 77 स्वलानामुपदेशोऽपि प्रकोपाय शमाय न ।
पयःपानं भुजङ्गानां केवलं विषवर्धनम् ॥१८ 78 खलः सत्क्रियमाणोऽपि ददाति कलहं सताम् । दुग्धोतोऽपि कि याति वायसः कलहंसताम् ॥१९ 79 नौश्च दुर्जनजिह्वा च प्रतिकृल [ वि ] सर्पिणी जनप्रतारणायैव दारुणा केन निर्मिता
।

75 प० 'स्वभावकठिनास्यस्य'
76 ख० 'भवन्ति साधुवाक्यार्थां'
॥२०

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लक्ष्मणकृतः
80 वयसः परिणामेऽपि यः खलः स्खल एव सः ।
सुपक्वमपि माधुर्य नोपयातीन्द्रवारुणम् ॥२१ 81 विसंवादेन मनसः कर्तव्ये भाषमाणया ।
वञ्च्यते स कथं नान्यैर्वञ्चितो यः स्वजिहया ॥२२ 82 अहो कुटिलबुद्धीनां दुर्गाह्यमसतां मनः ।
अन्यचसि कण्ठेऽन्यदन्यदोष्ठपुटेस्थितम् ।।२३ 83 येषां प्राणिवधः क्रीडा नर्ममर्महरं वचः ।
कार्य परोपतापित्वं ते मृत्योरपि भृत्यवः ॥२४ 84 परोपघातविज्ञानलाभमात्रोपजोविनाम् ।। दासानामिव धूर्तानां जालाय गुणसङ्ग्रहः ॥
अथ समस्या 85 भीष्मग्रीष्मर्तुसंतापशन्यरथ्यान्तरस्थयोः ।
अन्योन्यालापसुखिनोनोश्चन्द्रायते रविः ।।१ 86 क्वचित् मृगशिरः सान्द्रं कचिदालम्बिकृत्तिकम् ।
क्वचित् श्रवणसङ्कीर्ण नभो व्याधगृहायते ॥२ 87 कामधूमध्वजः कोऽपि नवस्तव हृदि प्रिये ।
रोमरेखामिषाद्यस्य धूमवर्तिरधोमुखी ॥३॥ 88 सहस्रशोर्षा पुरुषः सहस्राक्षः सहस्रपात् । दलितश्चकितश्छन्नस्त्वद्वले देव सर्पति ॥४॥
_ विद्यापतेः॥ 89 असमानसमानत्वं भविता कलहे मम ।
इति मत्वा ध्रुवं मानो मृगारिसहः पलायते ॥५ 90 प्रावृषि प्रियमुक्तायाः प्रियायाः प्राणहारिणि ।
प्रियागमनदृतेन विद्युत्काकेन लक्षिता ॥६ 91 दिक्षु भूमौ गिरौ व्योम्नि सर्वत्रापि विभाव्यते ।
स्मयते प्राणसंदोहे तन्वी नारायणायते ॥७ 81 प० सजिह्वया ॥ 86 प० प्रतौ 'बहल' इति टिप्पणी । 88 ५० विलादेव' 'आदित्य' इति ५० प्रतौ दिप्पणो ॥

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सूक्तिरलकोषः 92 विद्यायां दुर्मदो येषां कार्पण्यं विभवे सति ।
तेषां देवाभिशप्तानां सलिलाद ग्निरुत्थितः ॥८ 93 स्वस्ति क्षत्रियवाय जगदेवाय भूभुजे ।। ____ यद्यशः पुण्डरीकान्तर्गगनं भ्रमरायते ।.९ 94 महिम्नामन्तरं पश्य शेषाहेः साब्धिभूधरा ।
फणाकुमुदमालायां भ्रमरीव विभाति भूः ॥१० 95 तमस्ततिगुहालीनं चन्द्रः कामिजनं हठात् ।
समर्पयति कामस्य दर्शनप्रतिभूरिव ॥११ 96 दामोदरकराघातविहलीकृतचेतसा ।
दृष्टं चाणुरमलेन शतचन्द्रं नभस्तलम् ॥१२ 97 नभः कर्पूरगौराभं चन्द्रो विद्रुमपाटलः ।
कज्जलं क्षीरसंकाशं करिष्यति शनैः शनैः ॥१३ 98 सीतासमागमोत्कण्ठाकर्णान्ताकृष्टधन्विनः ।
राघवस्य शराङ्गारैः समुद्राद्धूलिरुत्थिता ॥१४ 99 दूरस्था दयिता यस्य नवा पीनपयोधरा ।
तस्य संतापशमने न वानी न पयोधरा ।।१५ 100 एहि गच्छ पतोत्तिष्ठ वद मौन समाचार ।। - इति वित्रस्तसारङ्गनेत्रया को न कारितः ॥१६ 101 यदि नामास्य कायस्य यदन्तस्तद्वहिर्भवेत् ।
अयत्नेनैव तन्वङ्गो बहिर्दृश्येत सा तदा ॥१७ 102 ववाविवीवुवूवेवैवोवौवंव इति स्वराः ।
प्रावर्तन्त रिपुस्त्रीणां पर्दाहे सैनिकैः कृते ॥१८ 93 'मध्ये' इति प. प्रतौ टिप्पणी । 94 'अन्धकारसन्तति' इति प. प्रती टिप्पणी । 95 ख 'चन्द्र कामिजनं' । 97 'उदितः' इति प. प्रतौ टिप्पणी । ख. 'नभः कर्पूरपूराभं' । 99 ५० 'यित्रस्तसारङ्गनेत्रयाः' । 101 प० 'यदन्त हिर्भवेत् ।

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लक्ष्मणकृतः
अथ नृपः
103 भवतस्तुल्यतामेति न सोमो न दिवाकरः । यस्य दातुः परिश्रान्तो न रात्रौ न दिवा करः ॥ १
104 क्षणमप्यनुगृह्णाति यं दृष्टिस्तेऽनुरागिणी | व त्यज्यत्याशु तं नरेन्द्र दरिद्रता ॥२ 105 दरिद्रान् सृनतो धातुः कृतार्थान् कुर्वतस्तव ।
श्रीकीर्तीश न जानीमः कः श्रमेण विरंस्यति ॥ ३
106 राजन् तवासिपत्रस्य राजते पुष्करावली । कालाहूत द्विषल्ले खलिखितेवाक्षरावली ॥४ 107 अमी पानकरङ्काभाः सप्तापि जलराशयः । त्वचशोराजहंसस्य पञ्जरं भुवनत्रयम् ॥५ 108 सर्वदा सर्वदोसोति मिथ्या संस्तूयते बुधैः । नारयो लेभिरे पृष्ठ न वक्षः परयोषितः ॥६ 109 अगम्यगमनात्प्रायः प्रायश्चित्तीयते जनः ।
अगम्यं त्वद्यशो याति सर्वत्रापि प्रपूज्यते ॥ ७ 110 तास गोप विचिकित्सां चिकित्सति । च्युतिर्न यदद्दल्या जारेत्येनं जुगुप्सते ॥८
111 उष्मायमाणया तन्व्या दृश। बाष्पायमाणया । नद्यः शुष्यन्ति पुष्यन्ति विन्ध्ये यस्यारियोषिताम् ॥९
112 दिशः पटपटायन्ते गगनं लोहितायते ।
कर्णतालास्तसिंदुरे हास्तिके यस्य सर्पति ॥ १०
त्रयश्छित्तपस्य
104 प. इयैयेव । 'वोछलिता' इति प. प्रतौ । 105 'निवर्तयिष्यति' इति प. प्रतौ टिप्पणी ।
107 'पानीयस्थानानि' इति प. प्रतौ टिप्पणी ।
110 प. 'विचित्सां चिकित्सति' । ख. ' यदहल्यादौ' । भूमी इति प. प्रतौ टिप्पणी ।
अस्यार्थोऽस्पष्टः ।
112 प. 'लोहितायति' । 'अभ्युक्षिप्त' इति प. प्रतौ टिप्पणी ।

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सूक्तिरत्नकोषः 113 भयमेकमनेकेभ्यः शत्रुभ्यः युगपत्सदा ।
ददासि यच्च ते नास्ति राजन् चित्रमिदं महत् ॥११ 114 सौकरं रूपमास्थाय हरिणाप्युद्धृता महो ।
असौकरं त्वया कृत्वा राजन् चित्रमिदं महत् ॥१२ 115 चित्रं कारणमन्यत्र कार्यमन्यत्र दृश्यते ।
महान् प्रतापो देवस्य दाहस्तु हृदि विद्विषाम् ॥१३ 116 दोषाणां च गुणानां च त्वयि संख्या न विद्यते ।
गुणानामप्रमेयत्वादोषाणामप्यसंभवात् ॥१४ 117 भूभृद्वंशप्रभूतानां धनुषां च द्विषां चयः ।
जीवापकर्षणं चक्रे समं समरसीमनि ॥१५ 118.आशंकितसुनासीरे नासीरे यस्य सर्पति । स्पर्द्धयेव प्रसपेन्ति प्राणाः प्रत्यर्थिभूभृताम् ॥१६
सोमेश्वरस्येते । ___ 119 मन्ये वास्तव्यमेवासीत् त्वच्चापं हृदि विद्विषाम् । ___रणभूमौ नमत्यस्मिन्नेमुस्ते कथमन्यथा ॥१७
__वाहडस्य । 120 प्रायेण सर्व पश्यन्ति विपरीतं विनश्वराः । - यतः काञ्चनगौरोऽपि काल एवासि विद्विषाम् ॥१८ 121 तुलामारुह्य रविणा वृश्चिके निहितं पदम् ।
भवता शिरसि न्यस्तमयत्नेनैव भोगिनाम् ॥१९ 122 विचरेदेकपाद्धर्मः कथमस्मिन् कलौ युगे ।
यदि वंशस्त्वदीयोऽयं न स्यादस्यावलम्बनम् ॥२० 123 असिंदूरेण सीमन्ता मा भूत्ते योषितामिति ।
त्यक्त्वा प्रयान्तु सीमान्तादसि दरेण तेऽरयः ॥२१
113 ख. तच्चते ॥ 116 प० दोषानां च गुणानां च ॥ 119 'प्रणता' इति ख. प्रतौ टिप्पणी । 122 'कृतयुगेन' इति प. प्रतौ टिप्पणी ।

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लक्ष्मणकृतः 124 कि कृतेन न यत्र त्वं यत्र त्वं किमसौ कलिः ।
कलौ चेद्भवतो जन्म कलिरस्तु कृतेन किम् ॥२२ 125 पद्मानां नालदण्डेषु देहदण्डेषु कामिनाम् । ___दृश्येते यदि नान्यत्र त्वयि रक्षति कण्टकाः ॥२३ 126 कतिस्ते जातजाड्येव पुराम्भोधिमज्जनात् ।।
आतपाय जगन्नाथ गता मार्तण्डमण्डलम् ॥२४ 127 अपूर्वेयं धनुर्विद्या भवता शिक्षिता कुतः ।
मार्गणोघः समभ्येत गुणो याति दिगन्तरम् ॥२५ 128 दोःस्तम्भे शुशुभे यस्य धनुर्गुणकिणावली ।
कालायसमयी मन्ये शृङ्खला जयदन्तिनः ॥२६ 129 कटकः कण्टकान् यस्य दलयामास निर्दयम् । __स हि न क्षमते किञ्चित् बिन्दुनाप्यात्मनोऽधिकम् ॥२७ 130 अधिज्यं यस्य कोदण्डं स्मरन्तः परिपन्थिनः ।
व्यथन्ते स्म पुरन्ध्रीणां विलोक्य भूलतामपि ॥२८ 131 राजेति नामतः कामममुना स्पर्द्धतां विधुः । ___कलास्तु षोडषी स्वस्य कथं कुर्याच्चतुर्गुणाः ॥२९ 132 पृथूद के भवत्खड्गे स परः शतपुष्करे ।
दृष्टेऽपि पाप्मनां पुंसां पापराशिः प्रणश्यति ॥३० 133 अनास्वादितसंभोगाः पतन्तु तव शत्रवः ।
बालवैधव्यदग्धानां कुलस्त्रीणां कुचा इव ॥३१ 134 नारायणायितं देव त्वया नरक विद्विषा ।
यदेकः शिशुपालोऽपि स्थापितो न द्विषां कुले ॥३२ 123 ख० 'सीमान्तादसि' 124 प० 'यन्म कलिरस्तु' ॥ 127 ख० 'मार्गणोघ समभ्येति' । 130 'शत्रवः' इति प. प्रतौ टिप्पणो । 131 'अनुमतं' 'चन्द्र' 'आत्मनः' इति प. प्रतौ टिप्पण्यः । 132 'भव्य' 'शतात्परः' 'तीर्थे' इति प. प्रतौ टिप्पण्यः । ख० 'भवत्खड्गे परः
शतपुष्करे' । 1:4 ख० 'नारायणायत' । 'दानवः,' 'बालहारकः' च इति प. प्रती टिप्पणी ।

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सूक्तिरत्नकोषः 135 कृतं कलौ त्वयैकेन परलोकप्रसाधनम् ।
गुणानुबन्धिभिः शुद्धर्मार्गणैः सफलीकृतैः ॥३३ 136 राजन् त्वमेव पातालमाशानां त्वं निबन्धनम् ।
त्वं चामरमरुभूमिरेको लोकत्रयायसे ॥३४ 137 करपातैर्दुरालोकैस्तीक्ष्णैः संतापयन् प्रजाः ।
भानुर्न भवता तुल्यः क्षणसंरक्तमण्डलः ॥३५ 138 सरस्वती स्थिता वको लक्ष्मी वेश्मनि ते स्थिता ।
कीर्तिः किं कुपिता राजन् येन देशान्तरं गता ॥३६ 139 त्वया सह विरुद्धानां कुतः कुशलता कुले ।
वासोऽपि नियतस्तेषां वने कुशलताकुळे ॥३७ 140 विरोधात्तव शत्रणां जातं सौगतदर्शनम् ।
— विग्रहे क्षणभङ्गिवं सर्वार्थेषु च शून्यता ॥३८ 141 कुर्वन्गङ्गाम्भसां क्षोभं यस्य निस्वाननिस्वनः । स्नातीव वारिवधूवर्गगर्भपातनपातकी ॥३९
अथ शान्तः। 142 स्वप्ने चिदंशवैकल्यं जागरे विषयग्रहः । .. स्वप्नजागरणातीतं पदमाहुर्मनीषिणः ॥१ 143 ब्रह्माण्डसम्पुटं भित्वा यो न याति परात्परम् ।
स पुमानिति निर्देशं गर्भस्थी लभते कथम् ॥२ 144 जरामरणदौर्गत्यव्याधयस्तावदासताम् । ___ मन्ये जन्मैव धीरस्य भूयो भूयस्त्रपाकरम् ॥३ 145 आवासः क्रियतां गाङ्गे पापवारिणि वारिणि । तन्वङ्गयाः कुचयुग्मे वा मनोहारिणि हारिणि ४
[भर्तृहरि, सु. सं, १३५] 146 निदाघे पुटपाकेन जलौघेन धनागमे ।
शीतज्वरेण हेमन्ते सावधः सर्वदा जनः ॥५ 135 'शत्रुनिर्गतैः' इति प. प्रतौ टिप्पणी । 136 'रक्षक,' 'लोकाशा, त्वं चामरयोग्यता' इति प. प्रती टिप्पण्यः । 138ख० कोपिता ।

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का
लक्ष्मणकृतः । 147 शिरसा बिभृता नित्यं स्नेहेन परिपालिताः ।
केशा अपि विरज्यन्ते के ते न यान्ति विक्रियाम् ॥६ 148 स्पृष्ट्वा मृतमा'लुत्य सवासाः शुद्धिमाप्नुयात् ।
तेनैवोपचिनोति स्वं योऽस्य शुद्धिः कथं पुनः ॥७ 149 किमनेन न पर्याप्त मांसस्य परिवर्जनम् ।
यत्या चित्तं () तृणेनापि स्वमङ्गं परिदूयते ॥८ . 150 कृमयो भस्म विष्ठा वा निष्ठा यस्येयमीदृशी।
स कायः परपीडाभिर्धार्यतामिति को नयः ॥९ 151 नित्यमाचरतः शौच कुर्वतः पितृतर्पणम् ।
यस्य नोद्विजते चेतः शास्त्रं तस्य करोति किम् ॥१० 152 यदा ते मोहकलिलं बुद्धियंतितरिष्यति । तदा गन्तासि निर्वेदं श्रोतव्यस्याश्रुतस्य च ॥११
भगवद्गीता, २, ५२] 153 राजानमपि सेवन्ते विषयानपि भुञ्जते ।
रमन्तेऽपि सह स्त्रोभिरहो साहसिकाः नराः ॥१२ 154 अप्रियतयात्मानमप्रियाय ददाति या।
तामात्मन्यपि निःस्नेहां को नु रक्तेति मन्यते ॥१३ 155 चतुरः सृजता पूर्वमुपायांस्तेन वेधता ।
न सृष्टः पञ्चमः कोऽपि गृह्यन्ते येन योषितः ॥१४ । 156 न मानेन न दानेन नार्जवेन न सेवया ।
न शस्त्रेण न शास्त्रेण सर्वथा किमपि स्त्रियः ॥१५ 157 अहो लुब्धक लुब्धस्त्वं कं पृच्छसि मुहुर्मुहुः ।
या पश्यति न सा ब्रूते या ब्रूते सा न पश्यति ॥१६ . 158 सन्निधौ निधयस्तस्य कामगव्यनुगामिना ।
अमराः किंकरायन्ते संतोषो यस्य भूषणम् ॥१७ 159 तृणं ब्रह्मविदः स्वर्ग तृणं शूरस्य जीवितम् ।
विरक्तस्य तृणं नारी निरीहस्य तृणं नृपः ॥१८ 148 स्नानानं (स्नानेन)' इति प. प्रतौ टिप्पणी ।

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सूक्तिरत्नकोषः 160 सत्यमेव प्रयागोऽयं मोक्षद्वारमुदीर्यते ।
देव्या यत्रामितो गङ्गायमुने वहतः श्रियम् ॥१९ 161 प्रयागः सर्वतीर्थेषु तीर्थमुञ्चैस्तरामयम् ।
संसारस्य परं पारमिहस्थैरवलोक्यते ॥२० 162 श्यामो नाम वटः सोऽयमेतस्याद्भुतकर्मणः ।
छायामप्यधिवास्तव्यैः परं ज्योतिर्निषेव्यते ॥२१ 163 दुर्वाकुशाकुराहाराः ध्यास्तात वने मृगाः ।
विभवोन्मत्तचित्तानां न पश्यन्ति मुखानि ये ॥२२ 164 दृषद्भिः सागरो बद्धो मनुष्यैरिन्द्रजिज्जितः ।
वानरर्वेष्टिता लङ्का जीवद्भिः किं न दृश्यते ॥२३ 165 षष्ठं किमिति न प्रोक्तं महापातकमुत्तमम् ।
यदेतदीश्वरद्वारि दुराशाटिरिटिल्लितम् ॥२४ 166 सत्यं मनोरमाः कामाः सत्यं रम्या विभूतयः ।
किन्तु मत्ताङ्गनापाङ्गभङ्गलोलं हि जीवितम् ॥२५ 167 उच्छ्वासावधयः प्राणः स उच्छ्वासः समीरणः ।
.समीरणाचलं नास्ति यज्जीवति तदद्भुतम् ॥२६ 168 सर्वे क्षयान्ता निचयाः पतनान्ताः समुन्छ याः ।
संयोगा विप्रयोगान्ता माणान्तं हि जीवितम् ॥२७ 169 आसन्नतरतामेति मृत्युर्जन्तोदिने दिने ।
आघातं नीयमानस्य वध्यस्येव पदे पदे ॥२८ 170 सर्वाशुचिनिधानस्य कृतघ्नस्य विनाशिनः ।
शरीरकस्यापि कृते मूढाः पापानि कुर्वते ॥२९ [नागानन्द, ४, ७] 171 क्रोडीकरोति प्रथमं यदा जातमनित्यता ।
धात्रीव जननी पश्चात्तदा शोकस्य कः क्रमः ॥३० [नागानन्द, ४,८]
163-164 खप्रतौ नोपलभ्यते । 165 प. किमिते न प्रोक्तं । 167 प. संयोगा ता विप्रयोगान्ता । 169 'वध्यस्थान' इति प प्रतौ टिप्पणी ।

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172 पृथ्वी पयोधिपर्यन्तां यः शास्त्येकपुरीमिव ।
एकमेवोदरं तस्याथैश्वर्य कि प्रशंप्ससि ॥३१ 173 आभोगिनौ मण्डलिनी तत्क्षणोन्मुक्तकञ्चुको ।
वरमाशीविषौ' स्पृष्टौ न तु तन्न्नाः पयोधरौ ॥३२ 174 पितृमातृमयो बाल्ये यौवने वनितामयः ।
वार्द्ध के संततिमयो मुग्धो नाममयः कचित् ॥३३ 175 अनादाविह संसारे दुर्वारे मकरध्वजे ।
कूले च कामिनीमूले विभवे का विकल्पना ॥३४ 176 कथं ते पातकपरा नरा रात्रिषु शेरते ।
मरणान्तरिता येषां नरकेषु विपत्तयः ॥३५ 177 आपदां कथितः पन्था इन्द्रियाणामसंयमः ।
तज्जयः सम्पदां मार्गों येनेष्टं तेन गम्यताम् ॥३६ 178 अस्थिस्थूणं स्रसास्यूतं मांसशोणितलेपनम् ।
कोणे पुत्रपुरीषाभ्यां भूतावासमिमं त्यज ॥३७ 179 पूर्ववयसि यः शान्तः स शान्त इति मे मतिः ।
धातुषु क्षीयमाणेषु शमः कस्य न जायते ॥३८ 180 यदि यत्रैव तत्रैव यथैव च तथैव च ।
रति त्वं चित्त बध्नासि नासि दुःखस्य भाजनम् ॥३९
अथ स्त्रीप्रशंसा 181 यदेव रोचते मह्यं तदेव कुरुते प्रिया ।
इति वेत्ति न जानाति तत्प्रियं यत्करोति सा ॥१ 182 दयिताबाहुपाशस्य कुतोऽयमपरो विधिः ।
जीवयत्यर्पितः कण्ठे मारयत्यपवर्जितः ॥२ 183 हारोऽयं हरिणाक्षीणां लुठति स्तनमण्डले ।
मुक्तानामप्यवस्थेऽयं के वयं स्मरकिंकराः ॥३ 172 'रक्षयति' इति प प्रतौ टिप्पणी ॥ 175 ख. 'विप्लवे का विकल्पना' । 176. प. 'मरणान्तरितो येषां' ।। 178. ख. 'नासास्यूतं'। 182. प. 'जीवत्यर्पितः' ।

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सूक्तिरत्नकोषः 184 एकमेव बलिं बद्ध्वा जगाम हरिरुन्नतिम् ।
तन्न्यास्त्रिवलिबन्धेऽपि सैव मध्यस्य नम्रता ॥४ 185 एक एव बलिर्बद्धो वामनीभूय विष्णुना ।
लीलयैव त्वया तन्वि मन्ये बद्धं वलित्रयम् ॥५ 186 दृशा दग्धं मनसिजं जीवयन्ति दृशैव याः । विरूपाक्षस्य जयिनीस्ताः स्तुवे वामलोचनाः ॥३
. विद्धशालभञ्जिका १,३] 187 नासोत् नास्ति न वा नारी भविष्यत्यनया समा।
इति रेखात्रयं वेधावक्रेऽस्यास्त्रिवलिच्छलात् ॥७ 188 अमृतस्येव कुण्डानि सुखानामिव राशयः । रतेरिव निधानानि योषितः केन निर्मिताः ॥८
_[भर्तृहरि. सु. सं, ७.३] 189 मनः प्रहादयन्तीभिर्मदं यान्तीभिरप्यलम् । __महान्तोऽपि 'प्रपद्यन्ते स्त्रीभिरद्भिरिवाचलाः ॥९ 190 अस्या मनोहराकारकबरीभारनिर्मि(जि)ताः ।
लजयेव वने वासं चक्रुश्चमरचहिणः ॥१० 191 बाले ललामलेखेयं भाले भल्लीव राजते ।
भूलताचापमाकृष्य न जाने कं हनिष्यसि ॥११ 192 यतो यतः क्षिपत्यक्षि क्षिप्रमायतलोचना । .. ततस्ततः प्रक्षिपति पञ्च पञ्चशरः शरान् ॥१२ 193 नपुंसकमिति ज्ञावा त्वां प्रति प्रहितं मनः ।
तत्त तत्रैव रमते धृ(?ह)ताः पाणिनिना वयम् ॥१३. 194 सह प्रयातं लोलाक्ष्या. मनो यन्न निवर्तते । ।
सत्प्रवृत्तिमिवान्वेष्टुं दृष्टिस्तत्रैव धावति ॥१४ . . 195 इदं रम्यमिदं रम्यमित्यावसथवृत्तया(ये?) । -..
'तस्या भ्रमति सर्वाङ्गं : मन्ये मूह इव स्मरः ॥१५ 186. ख. चारुलोचनाः । 187. ख. प्रतौ श्लोकोऽयं 'हारोऽयं (९८३)' इति
लोकानन्तरं दृश्यते । 188 'रते रव' (188) इत्यत आरभ्य 225 तम लोकान्तर्गत 'पुरः सखीजन' इति. पर्यन्तः सन्दर्भः पत्रचतुष्क(२०त: २३)त्रुटेर्नोपलभ्यते प प्रतौ ॥ 193 ख प्रती 'प्रति'शब्दः नष्टः ।

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196 नो तदीये संतापं यज्जनस्यानुरागिणः । __जनयांचक्रतुस्तीवं तत्र हेतुर्विलोमता ॥१६ 197 तत्त्रिविष्टपमाख्यातं तन्वङ्गया यद्वलित्रयम् ।
यत्रानिमेषदृष्टित्वं नृणामप्युपजायते ॥१७ 198 यन्न माति तदङ्गेषु लावण्यमिति संभृतम् ।
पिण्डीकृतमुरोदेशे तत्पयोधरतां गतम् ॥१८ 199 हाराय गुणिने स्थानं न दत्तमिति लज्जया ।
तन्वङ्गयाः कुचयुग्मेन मुखेन प्रकटोकृतम् ॥१९ 200 उन्नतः प्रोल्लसद्धारः कालागुरुमलीमसः ।
पयोधरभरस्तन्व्याः कं न चक्रेऽभिलाषिणम् ॥२० 201 भूर्भुवःस्वर्विभूतीनां सौभाग्यं यत्प्रसादतः ।
ताभ्यः सकर्णः को नाम कामिनीभ्यः पराङ्मुखः ॥२१... 202 विधायापूर्वपूर्णेन्दुमस्या मुखमभूदध्रुवम् । धाता निजासनाम्भोजविनिमीलनदुःस्थितः ॥२२ ।
[रत्नावली, २,८] 203 स्त्रीति नामातिमधुरं कुर्यात्कं न स्मरातुरम् ।
किमुतौदार्यचातुर्यप्रसादमधुरं वचः ॥२३ 204 अकृत्रिमप्रेमरसा बिलासालसगामिनी ।
असारे दग्धसंसारे सारं सारङ्गलोचना ॥२४ . 205 अभ्यासः कर्मणां नित्यमुत्पादयति कौशलम् ।
विधिना तावदभ्यस्तं सृष्टा यावन्मृगेक्षणा ॥२५ 206 अस्याः कान्तस्य रूपस्य सौपम्यातिशायिनः ।
गच्छेदेकैव सादृश्यं स्वच्छाया दर्पणाश्रिता ॥२६ 207 मारयन्त्या जनं तस्या निरागस वज्ञया ।
मातङ्गानां गतिर्यादा तादृगासीदसंशयम् ॥२७ 208 धाता यदि न चक्षुष्मान्केनेयं निर्मितेदृशी । ___ अथ चेद् दृष्टिरस्त्यस्य को हेतुरपरिग्रहे ॥२८ 209 तस्या विनापि हारेण निसर्गादेव हारिणौ । को , जनयामासतुः कस्य विस्मयं न पयोधरौ ॥२९. 1210 किं चित्रमुन्नतश्रीको यप्रियायाः पयोधरौ ।।. १५ तस्या हृदयलाभेन जायते कस्य नोन्नतिः ॥३०

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सूक्तिरत्नकोषः 211 किं चित्रं यदि तन्वङ्गायाः स्तनाभ्यां निर्जितं जगत् ।
__एको जयति सदधृतः किं पुन: सुसंहतो ॥३१ 212 कण्ठस्य विदधे कान्तिमुक्ताभरणता यथा ।
तस्याः स्वभाव म्यस्य मुक्ताभरणता य(त)था ॥३२ 213 अतः परमगम्योऽयं पन्था विश्रभ्यतामिति ।
प्रत्यक्षियुगलं तस्याः कौँ वक्तुमिव स्थितौ ॥३३ । 214 न युक्तं स्वच्छमध्यानां बहुश्रुतविलङ्घनम् ॥ .
इत्यवेत्य स्थितौ तन्व्याः कर्णावाश्रित्य लोचनी ॥३४ 215 समस्तस्यापि रत्नस्य व्रणेऽर्घः परिहीयते । ..
दयिताधररत्नं तु प्रणितं यात्यनर्घताम् ॥३५ 216 द्विजसङ्गतिमासाथ सर्वो रागाद्विमुच्यते ।।
रक्तस्तथापि तन्वङ्गया बिम्बोष्ठः केन हेतुना ॥३६ 217 मन्ये नेत्रपथं तस्यां गतायां लोलचक्षुषि ।
__ बभूवुः पञ्चबाणस्य स्वबाणा एव वारणः ॥३७ अथ विरहिणी।
. 218 यामीति प्रियपृष्टायाः प्रियायाः कण्ठवर्तिनोः । . .
वचोजीवितयोर्जातः पुरोनिःसरणे रणे(णः) ॥१ 219 शष्या प्रकल्पितैकत्र चितैकत्र प्रकल्पिता । ...
अद्य कान्तः कृतान्तो वा दुःस्वस्यान्तं करिष्यति ॥२ 220 गच्छ गच्छसि चेत्कान्त पन्थानः सन्तु ते शिवाः । ममापि जन्म तत्रैब भूयाधनं गतो भवान् ॥३..
[काव्यादर्श,२,१४१६. 221 हस्तमा कृष्य यातोऽसि बलादिति किमद्भुतम् ।
हृदयावदि निर्यासि पौरुषं गणयामि . ते ॥४ 222 मदर्शने (मदृष्टे) दर्शनोत्कण्ठा दृष्टे विच्छेद भीरुता । ... नादृष्टेन न दृष्टेन भवता लभ्यते सुखम् ॥५ 223 मयि लखितमर्याद स्मर स्मर हरानलम् ।
दग्ध दग्धुमयुक्तं ते जनं विरहविह्वलम् ॥६

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224 अाश्वासयत काकोऽपि दु:खितां पथिकाङ्गनाम् ।
त्वं चन्द्रामृतजन्मापि दहसीति किमुच्यताम् ॥७। 225 रागान्नितान्तरक्तेन लोचनानन्दकारिणम् ।
. उवाह. मनसा कान्तं पाणिना मुखपङ्कनम् ॥८ 226 दीनायां दोनवदनो रुदत्यां साश्रुलोचनः । . .
पुरः सखीजनस्तस्याः प्रतिबिम्बमिवावभौ ॥९ 227 दह्यमानेऽपि हृदये मृगाझ्या मन्मथाग्निना ।
स्नेहस्तथैव यत्तस्थौ तदाश्चर्यमिवाभवत् ॥१० 228 तस्याः स्तनान्तरे न्यस्तं चन्दनं तापशोषितम् ।
मनोभवाग्निदग्धस्य बभो भस्मेव चेतसः ॥११ 229 तापोपघातदक्षाणि मृणालानि नतभ्रुवः ।
नाभुवन् दीर्घसूत्रेभ्यः काशितं प्राप्यते कुतः ॥१२ 230 मा गाः पान्थ प्रियां मुक्त्वा दूराकृष्टशिलोमुखम् ।
स्थितं पन्थानमावृत्य किंकिरातं न पश्यसि ॥१३ । अथ विरही* 231 हारो नारोपितः कण्ठे' कष्टसंश्लेषभीरुणा । ___ इदानोमन्तरे जाताः पर्वताः सरितो द्रुमाः ॥१ 232 सा दृष्टा यैर्न वा दृष्टा मुषिताः सममेव ते ।
हृतं हृदयमेकेषामन्येषां चक्षुषः फलम् ॥२ 233 यदि स्मरामि तां तन्वी जीविताशा कुतो मम । ।
अथ विस्मृत्य जीवामि जीवितव्यसनेन किम् ॥३ 234 प्राणानां च प्रियायाः(याश्च) मूढाः सादृश्यकारिणः ।
प्रिया कण्ठगता रत्यै प्राणा मरणहेतवे ॥४ 235 प्रियादर्शनमेवास्तु किमन्यैर्दर्शनान्तरैः ।
प्राप्यते येन निर्वाणं सरागेणापि चेतसा ॥५ 230 श्लोकोऽयं नोपलभ्यते ख प्रतौ ।।
*'अथ विरही' इति पद्धतिनिर्देशो नोपलभ्यते ख प्रती । समग्रा चेयं पद्धतिः (६४ श्लोकप्रमाणा) प प्रतौ ४६३ श्लोकानन्तरं प्रकीर्ण कपद्धतेरनन्तरं उपलभ्यते । १ 'कष्ठ' इत्यन्तर्गत 'ठ' वर्णादारभ्य २७९ तम लोकचतुर्थचरणगत विषादप्यतिरिच्यते' ग्रन्थसंदर्भः नोपलब्धः प प्रतौ पत्रपञ्चक त्रुटे: (पत्र४२तः ४६)..

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सूक्तिरलकोषः 236 दिव्यचक्षुरहं जातः सरागेणापि चेत पा । ।
दूरस्थो येन पश्यामि देशान्तरगतां प्रियाम् ॥६॥ 237 एकतो दिवसान्कान्ता गणयत्यन्यतो यमः ।
न विभः प्रथमं कस्य यास्यामो वयमन्तिकम् ॥७॥ 238 अप्रतो बाहुपाशेन केशपाशेन पृष्ठतः ।
पार्वतः केशपाशेन(?) सर्वतो बन्धनं हि सा ॥८॥ 239 मध्येनैकेन तन्वयाः क्षामेण क्षपिता वरम् ।
उन्नतं स्तनयुग्मं तु न विमः किं करिष्यति ॥९॥ . 240 मध्यदेशात्पुनः काश्चीदेशं गच्छभिराकुलैः ।
तन्व्या वपुषि लोकस्य लोचनैः पथिकायितम् ॥१०॥ 241 अनया जघनाभोगभरमन्थरया तया ।
अन्यतोऽपि व्रजन्न्या मे हृदये लिहितं पदम् । ११॥ 242 मम कामशराघातैर्वणिते हृदये स्थिता ।
कथं सलवणा तन्वी संतापं न करिष्यति ।१२॥ 243 लवणं क्षिप्यते यत्र तत्पात्रं क्षीयते किल ।
लावण्यं तव तन्वङ्गि कथं क्षीयामहे वयम् ॥१३॥ 244 सा यौवनमदोन्मत्ता वयमस्वस्थचेतसः ।
तस्या लावण्यमङ्गेषु दाहोऽस्मासु विज़म्भते ॥१४॥ 245 क्षिपतोऽप्यन्यतश्चित्तं सैव सारङ्गलोचना । .. शङ्केव कृतपापस्य हृदयान्नापसर्पति ॥१५॥ 246 एकमुत्कण्ठया व्याप्तमन्ययितया हृतम् ।
चेतनामपरं धत्ते कियन्(न्ति) हृदयानि मे ॥१६॥ 247 हंस प्रयच्छ मे कान्तां गतिस्तस्यास्त्वया हृता । ___ संभावितैकदेशेन देयं यदभियुज्यते ॥१७॥
[विक्रमोर्वशीयम्, ४, १७ 248 प्रियानेत्रमुखच्छायातलावण्यशोभयोः ।
समानदुःखयोरैक्यं युक्तं तन्मृगचन्द्रयोः ॥१८॥ 249 वाहि वात यतः कान्तां तां स्पृष्ट्वा मामपि स्पृश ।
बहवेतकामयानस्य शक्यमेतेन जीवितुम् ॥१९॥
-
लाप

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250 यदहं सा च वामोरुरेका धरणिमाश्रितो ।
बहवेतत्कामयानस्य नैतदैन्यं विजानतः ॥२०॥ 251 न मे दुःखं प्रिया दूरे न मे दुःखं हृतेति सा ।
एतदेवानुशोचामि वयस्तस्यातिवर्तते ॥२१॥ 252 कदा न्वहं सुदन्तोष्ठं मुखं पद्मदलेक्षणम् ।
ईषदुन्नन्ना]म्य पास्यामि रसायनमिवोत्तमम् ॥२२॥ 253 प्रियामुखमनुस्मृत्य दीर्घचारुविलोचनम् । ___ न याति शतधा येन मनस्तेन नपुंसकम् ॥२३॥ 254 प्रियाविरहितस्याध हृदि चिन्ता ममागता ।
इति मत्वा गता निद्रा के कृतघ्नमुपासते ॥२४॥ . 255 क्षणभङ्गि जगत्सर्वमिति तथ्यं मुनेर्वचः ।
कोऽन्यथा हरिणाक्षीणां सहेत विरहव्यथाम् ॥२५॥ 256 स्फुटमाचक्षते शाब्दाः शब्दानामिह नित्यताम् ।
प्रिययोक्ता यदद्यापि हृदि तिष्ठन्ति मे गिरः ॥२६॥ 257 पदे वाक्ये प्रमाणे च परां निष्ठामुपागता ।
अतो विद्वज्जनस्यास्य स्पृहणीया मृगेक्षणा ॥२७।। 258 मेनः प्रकृत्यैव चलं दुर्लक्षं च तथापि मे । अनङ्गेन कथं विद्धं समं सर्वशिलीमुखैः ॥२८
नावलि, ३, २] 259 अन्तर्मलीमसे वक्रे चले कर्णान्तसपिणि ।
तस्या नेत्रयुगे दृष्टे दुर्जने च कुतः सुखम् ॥२९. 260 रूपातिशयकर्तृणां प्रतिच्छन्दो ह्यकारणम् ।
विलोलनयनां धात्रा सृजता किं निरीक्षितम् ॥३० 261 माधुर्य मृगशावाक्ष्या यदि धात्रा विनिर्मितम् ।
तदत्यन्तविरुद्धेन लावण्येन किमाश्रितम् ॥३१ 262 गतानि हन्त हंसीनां हरन्ती हरिणेक्षणा।
करोति मामगतिकमहो स्त्रोवृत्तमद्भुतम् ॥३२ 263 अपूर्वः कोऽपि तन्वगाया मम मार्गः प्रदर्शितः ।
योगं चिन्तयतो येन राग एवं विवर्धते ॥३३

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सूक्तिरत्नकोषः 264 विहाये(रो) मृगशावाक्ष्याः सुगताधिष्ठितो यदि ।
कथं वसति तत्रैव स्मरो विगतकार्मुकः ॥३४ 265 सखे समं प्रयातेषु समस्तेष्विन्द्रियेषु मे । ___मनो गृहीतं तन्वङ्गया कस्यचित्किञ्चिदीप्सितम् ॥३५ 266 यो यः पश्यति तन्नेत्रे रुचिरे वनजायते ।
तस्य तस्यान्यनेत्रेषु रुचिरेव न जायते ॥३६ • 267 कथं मुग्धे कथं वक्र कान्तायास्ते विलोचने ।
कथं जनानुरागाय कथं जनविपत्तये ॥३७ 268 सा श्रुता हृदि तापाय दृष्टोन्मादाय केवलम् ।
स्पृहा(ष्टा!) भवति शोभा(का)य सा नाम दयिता कथम् ॥३८ 269 मां प्राप्य दैवहतक मुनेरप्यनृतं वचः।
यतः प्रियावियोगस्य क्षणभङ्गो न दृश्यते ॥३९ 270 नूनमाज्ञाकरस्तस्याः सुभ्रुवो मकरध्वनः । यतस्तन्नेत्रसंचारसूचितेषु प्रवर्तते ॥४०
भर्तृहरि, सु.सं, १२७] 271 यस्य केशेषु जीमूताः नद्यः सर्वाङ्गसन्धिषु ।
कुक्षौ समुद्राश्चत्वारः स जयेद्विरहानलम् ॥४१ 272 येनाक्षरसमाम्नायमधिगम्य महेश्वरात् । ___कृत्स्न व्याकरणं प्रोक्तं स तन्व्याः कथयेद्गुणान् ॥४२ 273 गुरुणा स्तनभारेण सोपदिष्टा तथामुना ।
यथा तत्क्षणमेवास्ता(प्ता) तया नयसमा गतिः ॥१३ 274 सति प्रदीपे सत्यर्के सत्सु तारामणीन्दुषु ।
विना मे मृगशावाक्ष्यास्तमोभूतमिदं जगत् ॥४१ 275 मुखेन चन्द्रकान्तेन महानीलः शिरोरुहैः। हस्ताभ्यां पभरागाभ्यां रेजे रत्नमयीव सा ॥४५
[भर्तृहरि, सु..सं, १३१] 276 गुरुणा स्तनभारेण मुखचन्द्रेण भास्वता ।
शनैश्चराभ्यां पादाभ्यां रेजे ग्रहमयीव सा ॥४६

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लक्ष्मणकृतः
277 यदि सा चारुसर्वाङ्गी चित्ते मे वसति प्रिया ।
तत्कथं शून्यचित्तोऽहमहो विधिविपर्ययः ॥४७ 278 अहो अहं नमो मह्यं यदहं वीक्षितोऽनया ।
बालया त्रस्तसारङ्गतरेलायतनेत्रया ॥४८ 279 तावदेवामृतमयी यावल्लोचनगोचरे । ___ चक्षुःपथादपेता तु विषादप्यतिरिच्यते ॥४९
[भर्तृहरि, सु. सं, १२५] 280 हन्तव्यपक्षे निक्षिप्ता यदि नाम विधेयम् ।
उपाया किमु नान्ये स्युर्दर्शिता यन्मृगेक्षणा ।५० 281 तन्व्या विप्रयुक्तस्य दिवसा यान्ति ये मम ।
निघृणस्तानपि यमः प्रायेण गणयिष्यति ।५१ 282 विरहे मृगशावाक्ष्या तयैवोपकृतं मम ।
यदन्यस्त्रीपरिष्वङ्गप्रार्थनाशल्यमुद्धतम् ॥५२ 283 मूढाः संयोगमिच्छन्ति वियोगस्तु मयेष्यते ।
एकैव संगमे बाला वियोगे तन्मयं जगत् ॥५३ 284 अपेहि हृदयाद्वा मे वामे दर्शनमेहि वा।
अदूरविरहोत्कण्ठा दुखं दुःखेन सह्यते ॥५४ 285 निद्रामप्यभिनन्दामि क्षणचैतन्यहारिणीम् ।
किं पुनर्मूगशावाक्ष्याः वियोगे मरणोत्सवम् ॥५५ 286 अस्या मुखेन लोकानां हृतपङ्कजकान्तिना।
निशासु नाशिता निद्रा कुमुदानामिवेन्दुना ॥५६. 287 यत्पराधोनयोः प्रेम दैवादुत्पद्यते क्वचित् ।
तत्र विमुच्य लज्जा वा जीवितं वा कुतः सुखम् ॥५७ अथ योगी 288 सुभाषितेन गीतेन विलासेन च योषितः ।
हियते नो मनो यस्य स योगी वाऽथवा पशुः ॥१ ॥282॥ एकैवावियोगेन------ कृतोपकार एवाय विरह. केन निन्द्यते ॥२८॥"
इति प प्रतौ॥ 287. ख प्रतौ विरहिणीपद्धतौ अयमन्त्यः श्लोकः । प प्रतौ अत्र नोपलभ्यते ।

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सुक्तिरत्नकोषः 289 बुद्धतत्त्वस्य लोकोऽयं जडोन्मत्तपिशाचवत् ।
बुद्धतत्त्वोऽपि लोकस्य जडोन्मत्तपिशाचवत् ॥२ 290 युक्ताहारविहारस्य युक्तचेष्टस्य कर्मसु ।
युक्तस्वप्नावबोधस्य योगो भवति दुःखहा ॥३ 291 नापृष्टः कस्यचिद्यान्न चान्यायेन पृच्छतः ।
विजानन्नपि योगीन्द्रो जडवल्लोकमाचरेत् ।।४ 292 अहेरिव गणा(?जना)द्धीतः सन्मानान्नरकादिव ।
राक्षसीभ्य इव स्त्रीभ्यस्तं देवा योगिनं विदुः ॥५ 293 अपुण्यपुण्योपरमे यं पुनर्भवनिर्भयाः ।
शान्ताः संन्यासिनो यान्ति तस्मै मोक्षात्मने नमः ॥ 294 या निशा सर्वभूतानां तस्यां जागर्ति संयमी । यस्यां जागर्ति भूतानि सा निशा पश्यतो मुनेः ॥७
[ भगवद्गीता, २, ५९] 295 कुणपः कामिनी भक्ष्यमिति तिस्रो विकल्पनाः ।
योषिति ध्यानयोगेन योगिनः कामिनः शुनः ॥८ 296 प्रज्ञातब्रह्मतत्वोऽपि स्वर्गीय रेष खेलति । गृहस्थसमयाचारप्रक्रान्तैः सप्ततन्तुभिः ॥९
[अनर्घराघव, २,३५] 297 अविधाबीजविध्वंसादयमार्षेण चक्षुषा । . .. कालो भूतभविष्यन्तौ वर्तमानमवीविशत् ॥१० .
[अनघराघव, २,३४] 298 येन केनचिदाच्छन्नो येन केनचिदाशितः ।
यत्र कचन शायौ यस्तमाहुर्मुक्तलक्षणम् ॥११ अथ सिंहः । 299 मत्तेभकुम्भनिर्भेदरुधिरारुणपाणिना ।
हरिणा हरिणाः स्पर्धा वराकाः कुर्वते कथम् ॥१ 291. ख निर्भराः। 292. शोभनं मनो यस्य इति प प्रतौ टिप्पणी ॥ 295. ख. 'कणपं"। 296. ख० प्रतौ न विद्यते। 297. प० 'आर्षेषाचक्षुषा' । 298. ख. 'यत्र न कचन.' । *. अथ सिंहप्रक्रमः ।

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लक्ष्मणकृतः 300 वरमुन्नतलाङ्गलात्सटाधूननभीषणात् ।
सिंहात्पादप्रहारोऽपि मा शगालाधिरोहणम् ॥१ 401 उत्तुङ्गमत्तमातङ्गमस्तकन्यस्तलोचनः ।
आसन्नमपि सारङ्गमीक्षते न मृगाधिपः ॥३ 402 कोपादेकतलाघातनिपतन्मत्तदन्तिनः ।
हरेहरिणयुद्धेषु कियान्व्याक्षेपविस्तरः ॥४ 403 मृगारि वा मृगेन्द्रं वा हरिं व्याहरताज्जनः । _____तस्य द्वयमपि ब्रीडा क्रीडादलितदन्तिनः ॥५ 404 पदे पदे गजेन्द्राणां दुन्दुभिर्वावदीति यत् ।
मन्युना तेन मन्येऽहं वने वसति केसरी ॥६ 405 तावद्गर्जन्ति मातङ्गा वने मदभरालसाः ।
शिरोविलग्नलाङ्गलो यावन्नायाति केसरी ॥७ 406 निपतन्ति न मातङ्गकुम्भपाटनलम्पटाः ।
वल्गत्स्वपि कुरङ्गेषु मृगारेर्नेखराः खराः ॥८ 407 सिंहिकासुतसंत्रस्तः शशः शीतांशुमाश्रितः । ___जनासे साश्रयं तत्र तमन्यः सिंहिकासुतः ॥९ 408 किं कूर्मः क उपालभ्यो यत्रेदमसमासम् । ,
का काकिण्यपि सिंहस्य मूल्यं कोटिस्तु दन्तिनः ॥१० 409 शशैर्लीनं मृगैर्नष्टं वराहैर्वलितं रुषा ।
हयानां हृषितं श्रुत्वा सिंहैः पूर्ववदाप्तितम् ॥११ 410 मृगैाप्तं सदा क्षेत्रं रक्ष्यते तृणमानुषैः ।
सिंहस्तु तत्परिक्रान्तं न गजैन च वाजिभिः ॥१२ 411 मत्तेभकुम्भनिर्भेदकठोरनवराशनिः । मृगारिरिति नाम्नैव लघुतामेति केसरी ॥१३,
[भर्तृहरि, सु. सं. ६३८] अथ वर्षा । 312 गर्न वा वर्ष वा मेघ मुत्र वाशनितोमरम् ।
गणयन्ति न शीतोष्णं वल्लभाभिमुखा नराः ॥१ 300 ख० वरमुत्तुङ्गलाङ्गलात्। 303 ख. 'व्याहरतां जनः' । 305 प. यावन्नायान्ति.' । 312. ख प्रतौ न विद्यते ।

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सूक्तिरत्नकोषः 813 स्फुरन्तः पिङ्गलाभासाः पृथिन्यामिन्द्रगोपकाः । ___सरक्तवाताः(न्ताः) पान्थस्त्रीजीवा इव चकासति ॥२ 314 हसतीव बलाकाभिर्नृत्यतीव तडिद्भुजैः ।
रोदतीवाम्बुधाराभिरुन्मत्तक इवाम्बरम् ॥३ 315 कशाभिरिव हैमीभिर्विद्युद्धिर भिताडितम् । स्तनत्यन्तर्गतावर्ष(१)वेदनातनि[मि]वाम्बरम् ॥४
वाल्मीकिरामायण, १, २७, ११] 316 रतसंमर्दविच्छिन्ना स्वर्गस्त्रीहारपङ्क्तयः ।
पतन्तीवाकुला दिक्षु तोयधारा मधुव्रताः(१) ॥५ 317 भृशं शुशुभिरे शुभैदिशः कुटजकुड्मलैः ।
मेघरुद्धवियन्मार्गावतीर्णैरिव तारकैः ॥६ 318 अकालजलदच्छन्नमालोकय रविमण्डलम् ।
चक्रवाकयुगं रौति रजनीभयशङ्कया ॥७ 319 मालतीमुकुले भाति मञ्जुगुञ्जन्मधुवतः ।
प्रयाणे पञ्चबाणस्य शङ्खमापूरयन्निव ।।८ 320 निलीयमानैश्च वगैः संमीलद्भिश्च पङ्कजैः ।
विकसन्त्या च मालत्या ज्ञायतेऽस्तं गतो रविः ॥९ 321 जहुरुन्मार्गगामानि निम्नगाम्भांसि सर्वतः ।
मनांसि दुर्विनीतानां व्याप्य लक्ष्मी नवामिव ॥१० 322 मेघोदरविनिमुक्ताः कल्हारस्पर्शितलाः । शक्या अञ्जलिभिः पातुं वाताः केतकगन्धिनः ॥११
दशैते वाल्मीकेः ।
[वाल्मीकिरामायण, ४, २७, ८] 323 अतसीपुष्पसंकाशं संवीक्ष्य जलदागर्म ।
ये वियोगेऽपि जीवन्ति न तेषां विद्यते भयम् ॥१२ 324 नीलमेघशुकाघातदलितादर्कदाडिमात् ।।
कुलाभिरिव पिङ्गाभिभू विभातीन्द्रगोपकैः ।।१३ . . 313. ख प्रतौ न विद्यते । 314-317 श्लोकाः ख प्रतौ न विद्यन्ते । 319.
ख० मु गुञ्जन्मधुव्रतः । 320 प. 'जायतेऽस्तं' । 324 ख प्रतौ न विद्यते । . . प. विभान्तीन्द्रगोपर्कः।

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लक्ष्मणकृतः
325 वनिताचित्तचपला तडिदम्भोद कुक्षिषु ।
न तिष्ठति चिरं लक्ष्मीरपात्राङ्कमिवागता ॥१४ 326 कलुषमधुरं चाम्भः सर्व सर्वत्र साम्प्रतम् ।
भनार्जवजनस्येव कृतकव्याहृतं वचः ॥१५ 327 सेन्द्र वापैः श्रिता मेधैर्निपतन्निर्झरा नगाः ।
वर्णकम्बलसंवीता बभुर्मत्तद्विपा इव ॥१६ 328 अदृष्टपूर्वमस्माभिर्यदेतद्दृश्यतेऽधुना ।
विषं विषधरैः पीतं मूञ्छिताः पथि काङ्गनाः ॥१७ अथ नीतिः । 329 यथागतं गतं भृङ्गः प्रम्लानं पल्लवैर्निजैः ।
पश्य स्वपरयोर्भेदं विभग्ने चन्दनद्रुमे ॥१ 330 यस्य विप्रेयमन्विच्छेत् ब्रूयात् तस्य सदा प्रियम् ।
व्याधा मृगवघं कर्तुं गेय गायन्ति सुन्दरम् ॥२ 331 नकः स्वस्थानमासाथ गजेन्द्रमपि कर्षति ।
स एव प्रच्युतः स्थानात्शूनाऽपि परिभूयते ॥३ 332 चलत्तणादपि मृगा बिभ्यते मृत्युशङ्कया ।
व्याधे विश्वासमायान्ति क उपायैर्न वञ्च्यते ॥४ ' 333 तेजस्विनि क्षमोपेते मालिकार्कश्यमाचरेत् ।
अतिनिर्मथनादग्निश्चन्दनादपि जायते ॥५ 834 अनुपासितवृद्धानामनाश्रितमहीभुजाम् । ___ाचारमुख्याः सुहृदां दूरे धर्मार्थमन्मथाः ॥६ 335 अस्यासन्ना विनाशाय दूरस्था न फलप्रदाः ।
सेव्या मध्यमभावेन नृपवह्निर्गुरुस्त्रियः ॥७ 336 मूदुनापि हि साध्यन्ते कर्मणा स्वार्थसिद्धयः । ___ असृक् पिबति तन्वङ्गी जलौका न च लक्ष्यते ॥८ 837 भीतः पलायमानो वा नान्वेष्टव्यो बलीयसा ।
कदाचित् शूरतामेति मरणे कृतनिश्वयः ॥९ 326 ख. प्रतौ न विद्यते । 327 ख० मेधैरै निर्झरा' । 330 प० 'मृगवधु'। 332 प 'बिभ्यतो'। 334 प. 'अवारमुख्या सुहृदाः' । ख० •मनाथितमहीभुजाम।

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सूक्तिरत्नकोषः 338 अतथ्यान्यपि तथ्यानि दर्शयन्ति विचक्षणाः ।
समे निम्नोन्नतानीव चित्रकर्मविदो जनाः ॥१० 339 यो यमर्थ प्रार्थयते तदर्थ च घटेत यः ।
सोऽवश्यं तमवाप्नोति श्रान्तश्चेन्न निवर्तते ॥११ 340 मर्दाङ्गुलपरीणाहजिह्वाप्रयासभीरवः ।
सर्वाङ्गीणपरिक्लेशमबुधाः कर्म कुर्वते ॥१२ 341 समुद्रमिव राजानमाश्रितास्तत्फलैषिणः ।
समूलं वाऽपि नश्यन्ति पारं वा यान्ति संपदः ॥१३ 342 जीयन्तां दुर्जया देहे रिपवश्चक्षुरादयः ।
. जितेषु तेषु लोकोऽयं समस्तोऽपि त्वया जितः ॥१४ 343 स्पृशन्नपि गजो हन्ति निघ्रन्नपि भुजङ्गमः ।
हसन्नपि नृपो हन्ति मानयन्नपि दुर्जनः ॥१५ 344, शतेषु जायते शूरः सहस्रेषु विचक्षणः ।
दाता शतसहस्रेषु वक्ता भवति वा न वा ॥१६ 345 यान्ति न्यायप्रवृत्तस्य तिर्यञ्चोऽपि सहायताम् । अपन्थानं तु गच्छन्तं सोदरोऽपि विमुञ्चति ॥१७
___ [अनर्घराघव, १,४] 346 भकृत्वा परसंतापमगत्वा खलनम्रताम् । . अमुक्त्वा महतां मार्ग यदल्पमपि तद्बहु ११८ ...347 सर्वे यत्र विनेतारः सर्वे पण्डितमानिनः ।
सर्वे महत्वमिच्छन्ति तद्वन्दमवसोदति ॥१९ 348 क्रियतेऽभ्यर्हणीयाय सज्जनाय यथाञ्जलिः ।
ततः साधुतरः कार्यो दुर्जनाय शिवार्थिना ॥२० 349 अरिषड्वर्ग एवायं तस्यास्तात पदानि षट् । तेषामेकमपि च्छिन्दन् खञ्जय भ्रमरीं श्रियम् ॥२१
[अनर्घराघव,६,९] 340 ख. 'जिह्वाग्रायासभीरवः। 341 श्लोकोऽयं ख प्रतौ ३३. लोकानन्तर मुपलभ्यते ॥ 344 इन्द्रियाणां जयेत्शूरः धर्म चरति पण्डितः । सत्यवादी भवेदवक्ता दाता भूतहितेरतः ॥ इति प प्रतौ 345 प. 'यान्त्यन्यायप्रकृतस्य' ॥ 349 ल. एवायमस्याः । प. तेषामेकमछिन्दन ॥

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लक्ष्मणकृतः
350 गणस्य दाता क्षीयेत गणस्य तु न किञ्चन ।
गणाद्ग्रहीता वर्धेत गणस्य तु न किञ्चन ॥२२ 351 स्वतो न कश्चन गुरुलधुर्वा नापि कश्चन ॥
उचितानुचिताचारवश्ये गौरवलाघवे ॥२३ 352 यदीच्छसि वशीकर्तुमक्लेशेन जगत्त्रयम् ।
परापवादसस्येभ्यश्चरन्ती गां निवारय ॥२४ अनवस्थितचित्तस्य प्रसादोऽपि भयङ्करः ।
सर्पिण्यत्ति किल स्नेहात् स्वापत्यानि न कामतः ॥२५ 354 वने रतिर्विरक्तस्य रक्तस्य तु जने रतिः ।
अनवस्थितचित्तस्य न वने न जने रतिः ॥२६ 355 यद्यत्परवशं कर्म तत्तद्यत्नेन वर्जयेत् ।
यद्यदात्मवशं तु स्यात् तत्तत्कुर्वीत सर्वतः ॥२७ 356 सर्व परवशं दुःखं सर्वमात्मवशं सुखम् ।
एतदुक्तं समासेन लक्षणं दुःखसौख्ययोः ॥२८ 357 अधोमुखं त्रयं नेयं नेयमूर्ध्वमुखं त्रयम् ।
वापीकूपतडागानि यशो देवकुलं कुलम् ॥२९ 358 त्रयः स्थानं न मुश्चन्ति काकाः कापुरुषाः मृगाः ।
मुञ्चन्ति त्रयः स्थानं सिंहाः सत्पुरुषा गजाः ॥३० 359 सप्तैतानि न पूर्यन्ते पूर्यमाणान्यपि कचित् ।
ब्राह्मणाग्निर्यमो राजा समुद्र उदरं गृहम् ॥३१ 360 सद्यः प्रीतिकरो दाता सयश्चित्तहराः स्त्रियः ।
सद्यः पुष्टिकरं तोयं सद्यः पतति विप्रहा ॥३२ 361 दृष्टिपूतं न्यसेत्पादं वस्त्रपूतं पिबेज्जलम् ।
सत्यपूतं वदेद्वाक्यं मनःपूतं समाचरेत् ॥३३ 362 सत्यं ब्रूयात्प्रियं ब्रूयात् न ब्रूयात्सत्यमप्रियम् ।
प्रियं च नानृतं ब्रूयादेष धर्मः सनातनः ॥३४
350 ख. गणादग्रहीत ॥ 351 प. गुरुलधुवापि न कस्य च । 353 ख. स्वापत्यान्नि न कामतः । 355 ख. कुर्वन्ति ॥ 356 ख. सुखदुःखयोः । 357 ख तडागा यशो। 361 प. क्षिपेत्पादं ।

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सूक्तिरत्नकोषः 363 अपकारिणि कोपश्चेत् कोपे कोपः कथं न ते ।
धर्मार्थकाममोक्षाणां प्रसह्य परिपन्थिनि ॥३५ 364 धर्मार्थकाममोक्षाणां प्रसह्य परिपन्थिनि[नम् ।
दुर्वारमरिषड्वर्ग दूरतः स्यजतः सुखम् ॥३॥ 365 निद्राभङ्गं कथाच्छेदं सारथ्यं क्रयविक्रयम् ।
शक्रोऽपि लघुतां याति पञ्चैतानि समाचरन् ॥३७ 366 प्रस्तुतस्य विरोधेन ग्राम्यः सर्वोऽप्युपक्रमः ।
वीणायां वाधमानायां वेदोद्गारो न राजते ॥३८ 367 अम्भो(अपो)ग्निर्ब्रह्मतः क्षत्रमश्मतो लोहमुत्थितम् ।
"तेषां सर्वत्रगं तेजः स्वासु योनिषु शाम्यति ॥३९ 368 यत्रात्मीयो जनो नास्ति मेदस्तत्र न विद्यते ।
कुठारैर्दण्डनिर्मुक्तैश्छिद्यन्ते तरवः कथम् ॥४. 369 विपक्षमखिलीकृत्य प्रतिष्ठा खल दुर्लभा ।
अनीत्वा परतां धूलिमुदकं नावतिष्ठते ॥४१ 370 त्रय एवाधमा राजन् भार्या दासस्तथा सुतः ।
यत्ते(?) समधिगच्छन्ति यस्य ते तस्य तद्धनम् ॥४२ 371 स जयी यस्य मातङ्गा यस्याश्वास्तस्य मेदिनी ।
कोशो यस्य स दुर्धर्षो दुर्ग यस्य स दुर्जयः ॥१३ 372 मन्त्रिणां भिन्नसंधाने भिषनां सान्निपातके । ..... कर्मणि व्यज्यते प्रज्ञा स्वस्थे को वा न पण्डितः ॥१४ 373 वनानि दहतो वह्नः सखा भवति मारुतः।। स एव दीपनाशाय कृशे कस्यास्ति सौहृदम् ॥४५
[भर्तृहरि, सु. सं. ७०३] 374 सर्वथाऽपि त्वया राजन् त्रिविधं निष्प्रयोजनम् ।
न स्थातव्यं न गन्तव्यं न वक्तव्यं कथश्चन ॥४६ 375 घोटकः कृषिनाशाय वित्तनाशाय कुञ्जरः । • श्यालकः सन्मनाशाय सर्बनाशाय मातुलः ॥४७
303 ख. अपकारणि । 367 प. तप्तोऽग्नि । 370 प. यत्र एवाधुना राजन् । 372.प. स्वास्थे । 373 ख० कस्यास्ति गौरवम् । 375 ख. शालका...सर्वनाशाय मातुलः ।

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लक्ष्मणकृतः
376 उत्पन्नपरितापस्य बुद्धिर्भवति यादृशी ।
तादृशो यदि पूर्व स्यात्कस्य न स्यात्फलादयः ॥४८ 377 वर्जयेत्कासवान् चौर्य निद्रावान् चर्मचोरिकाम् ।।
रोगवान् रसनालौल्यं धनवान् सर्वतः कलिम् ॥४९ 378 कितवा यं प्रशंसन्ति यं प्रशंसन्ति चारणाः ।
बन्धक्यो यं प्रशंसन्ति स राजन् पुरुषाधमः ॥५० 379 माज्ञामङ्गो नरेन्द्राणां वृत्तिच्छेदो द्विजन्मनाम् ।
पृथक्शय्या च नारीणामशस्त्रो वध उच्यते ॥५१ 380 पादमायान्निधिं कुर्यात् पादं वित्ताय ख(?स)येत् ।
धर्मोपभोगयोः पादं पादं भर्तव्यपोषणे ॥५२ 381 परस्त्री मन्दरूपाऽपि विकरोत्येव मानसम् ।
यदपथ्यं शरीरस्य तद्धि मन्दाय रोचते ॥५३ । 382 ग्रहाणां चरितं स्वप्नं निमित्तमुपयाचितम् ।
फलन्ति काकतालीयं तेभ्यः प्राज्ञा न बिभ्यति ॥५४ 383 यथा व्याधी हरेत्पुत्रान् दंष्ट्राभिर्न [तु] पीडयेत् ।
भीता पतनभेदाभ्यां तथा वर्णान् समुच्चरेत् ॥५५ 384 त्रिभिर्वर्षे त्रिभिर्मासैत्रिभिः पक्षैत्रिभिःदिनैः ।
अत्युग्रपुण्यपापानामिहैव फलमश्नुते ॥५६ 385 योनौ कर्मणि बीजे च यस्य न स्याव्यतिक्रमः ।
तस्य कृच्छ्रगतस्यापि न पापे रमते मतिः ॥५७ 386 ग्रामो नास्ति कुत: सीमा पत्नी नास्ति कुतः सुतः ।
प्रज्ञा नास्ति कुतो विद्या धर्मों नास्ति कुतो दया ॥५८ 387 अनागतविधातारमप्रमत्तमकोपनम् ।
चिरारम्भमदीनं च नरं श्रीरुपतिष्ठते ॥५९ 388 धनमस्तीति वाणिज्यं किञ्चिदस्तीति कर्षणम् ।
सेवा न किञ्चिदस्तीति नाहमस्मीति साहसम् ।।६०
377 ख. धनवानन्यतः कलिम् । 378 ख. पुरुषोधभः । 382 ख. प्रतौ न विद्यते । 383 ख. सीतापतनभेदा; समुद्गरेत् । 384 ख. प्रतौ न विद्यते । 385 प. प्रतौ न विद्यते।

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सूक्तिरत्नकोषः 389 सुमन्त्रिते सुविक्रान्ते सुकृते सुविचारिते ।
प्रारम्भे कृतबुद्धिनां सिद्धिरव्यभिचारिणो ॥६१ 390 चतुरः सृनता पूर्वमुपायांस्तेन वेधसा ।
न सृष्टः पञ्चमः कोऽपि गृह्यन्ते येन योषितः ॥६२ 391 जल्पन्ति सार्धमन्येन पश्यन्त्यन्यं सविभ्रमाः । हृद्गतं चिन्तयन्त्यन्यं प्रियः को नाम योषिताम् ॥६३
- [भर्तृहरि. सु. सं. २१५] 392 यदन्तस्तन्न जिह्वायां यज्जिह्वायां न तद्बहिः ।
याहिस्तन्न कुर्वन्ति विचित्रचरिताः स्त्रियः ॥६४ 393 सभा वा न प्रवेष्टव्या वक्तव्यं वाऽसमञ्जसम् ।
अब्रुवन्विब्रुवन्वाऽपि नरो भवति किल्बिषी ॥६५ 394 दूरस्थेन प्रवृत्तस्य जनकोऽपि प्रकुप्यति । '
अनुजायस्य(१) पन्थानं स कृसोऽप्येतदासताम्(?) ॥६६ अथ कृपणः 395 विडम्बनैव पुंसि स्त्री परप्रणयपांसुला ।
कान्ति कामिव कुर्वीत कुणौ कङ्कणकल्पना ॥१ 396 दारिद्रयस्य परा मूर्तिर्यात्रा न द्रविणाल्पता।
जरद्वधनः शम्भुः तथाऽपि परमेश्वरः ॥२ 397 कृपणेन शवेनेव मृतेनापि न दीयते ।
मांसं वर्धयता तेन काकस्योपकृतिः कृता ॥३ 398 उदारचरितात् रागी याचितः कृपणोऽधिकः ।
एको दत्ते धनं प्राणानन्यः प्राणांस्ततो धनम् ॥४ 399 अक्षरद्वयमभ्यस्त नास्ति नास्तीति यत्पुरा ।
तदिदं देहि देहीति विपरीतमुपस्थितम् । ५ 400 कण्ठे गद्गदभाषित्वं मुखे वैवयेवेपथुः ।
मरणे यानि चिह्नानि तानि चिह्नानि याचके ॥६ 390 155 तम श्लेकोऽयं पुनरावृत्तोत्र प. प्रतौ स्त्रीप्रशंसायां वर्तते । नोपलभ्यतेऽत्र स्थाने ख प्रतौ। 394 प० प्रतौ श्लोकोऽयं दुर्वाच्यः । ख. प्रतौ नोपलभ्यते । 395 पं० विडंपिनैव; प० परप्रणयपांसुले। 400 ख. प्रतौ नास्ति । -

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लक्ष्मणकृतः 401 शरणं किं प्रयातानि विषवन्मारयन्ति किम् ।
न त्यज्यन्ते न भुज्यन्ते कृपणेन धनानि यत् । 402 कृपणेन समो दाता न भूतो न भविष्यति ।
अस्पृशन्नेव वित्तानि यः परेभ्यः प्रयच्छति ॥८ दानोपभोगशून्येन धनेन धनिनो यदि ।
भवामः किं न तेनैव धनेन धनिनों वयम् ॥९ 464 दानोपभोगवन्ध्या या सुहृद्भिर्या न भुज्यते ।
पुसां स्याद्यदि सा लक्ष्मीरलक्ष्मी कतमा भवेत् ॥१० 405 कृत्वोपकारं यस्तस्माद्वाञ्छति प्रत्युपक्रियाम् ।
दीनस्तृष्णाविधेयत्वाद्वान्तमप्युपढि सः॥११ 406 ददासि यच्च विप्रेभ्यो यच्चानासि दिने दिने।
तत्ते धनमहं मन्ये शेषं कस्यापि रक्षसि ॥१२ अथ दैवम् 407 कलत्रनिगडे दत्त्वा न सन्तुष्टः प्रजापतिः ।
भूयोऽप्यपत्यदानेन बबन्ध गलशृङ्खलाम् ॥१ 408 यद्भावि न तद्भावि भावि यन्न तदन्यथा । इति चिन्ताविषघ्नोऽयमगदः किं न पीयते ॥२
- [भर्तृहरि,सु. सं, ६.६६] 409 ये प्रातस्ते न मध्याह्ने ये मध्याहे न ते निशि ।
ये निशायां न तेऽन्येधुरिन्द्रजालमहो विधेः ॥३ 410 परीक्ष्य सत्कुलं विद्यां वयः शौर्य सुशीलताम् ।
विधिददाति निपुणः कन्यामिव दरिद्रताम् ॥४ 411 न केवलं मनुष्येषु दैवं देवेष्वपि प्रभुः ।
सति मित्रे धनाध्यक्षे चर्मप्रावरणो हरः ॥५ 412 घिग्दैवं लोचने स्वच्छ पात्रं काजलभस्मनः ।
सच्छिद्रो मध्यकुटिलः कर्णः स्वर्णस्य भाजनम् । ६ 401 ख. शरणं किं न प्रयातानि । 403 ख. किं गतेनैव । 404 ख. कण्या व सुहृद्भिः। 405 ख. कृतोपकारं । 406 ख. यच्चाश्नाति । 407 प. विषोऽयमदः किन्न धीयते।

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सूक्तिरत्नकोषः 413 पिबन्ति मधु पमेषु भृङ्गाः केसरधूसराः ।
हंसाः सेवालमश्नन्ति धिग्दैवमसमञ्जसम् ॥७ 414 धातस्तात विरुद्धोऽपि द्वितयं मा कृथाः सताम् । भृत्यत्वमविशेषज्ञे स्नेहमन्यरते जने ॥८
[भर्तृहरि.सु.सं,५४६] 415 न स प्रकारः कोऽप्यस्ति येनेयं भवितव्यता।
छायेव निजकायस्य लध्यते जातु जन्तुभिः ॥९ 416 किं करिष्यति पाण्डित्यं विनयो विक्रमोऽपि वा ।
देवो यस्य छलान्वेषी करोति विफलान् गुणान् ॥१० अथ वैद्यकम् 417 मध्वा जरा मनुष्याणां मनध्वा दन्तिनां जरा ।
अमैथुनं जरा स्त्रीणामश्वानां मैथुनं जरा ॥१ 418 जीर्णे भोजनमात्रेयः कपिलः प्राणिनां दया ।
वृहस्पतिरविश्वासः पाञ्चालः स्त्रीषु मार्दवम् ॥२ 419 दिवा न भुज्यते यच्च यच्च रात्रौ न भुज्यते ।
जीर्णे न भुज्यते यत्र(च) तेन जीर्यन्ति जन्तवः ॥३ 420 शीतमध्वा कदन्नानि व्यतं तवयसः स्त्रियः ।
मनसः प्रातिकल्यं च जरायाः पञ्च हेतवः ॥४ 421. कचिदुष्णं कचित्शीतं क्वचित्क्वथितशीतलम् ।
कचिद्भेषजसंयुक्तं न कचित् वारि वार्यते ॥५ 422 आतपः कटुको रूक्ष'छाया मधुरशीतला ।
कषायमधुरा ज्योत्स्मा सर्वदोषहरं तमः ॥६ 423 वर्जयेद्विदलं शूली मांसं कुष्ठी घृतं ज्वरी ।
नवमन्नमतिसारी चक्षुरोगी च मैथुनम् ॥७ 424 अन्नादष्टगुणं पिष्टं पिष्टादष्टगुण पयः ।
पयसोऽष्टगुणं मांसं मांसादष्टगुणं घृतम् ॥८ 425 व्यायामः कफनाशाय वातनाशाय मर्दनम् ।
स्नानं च पित्तनाशाय कुर्यादेतत्त्रयं ततः ॥९ 417 ख. हयानां मैथुनं जरा ।

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लक्ष्मणकृतः
428
अथ वीरः 426 पञ्चैव पुत्रास्ते मातर्भविष्यन्ति न संशयः ।
सकर्णा वा हते पार्थे सार्जुना वा हते मयि ॥१ 427 मादित्यमिव दुष्प्रेक्ष्यं समुद्रमिव दुस्तरम् ।
दार्थमिव दुर्बोधं पश्य कर्ण धनञ्जयम् ॥२ मयि जीवति यत्तातः केशग्रहमवाप्नुयात् ।
कथमन्ये करिष्यन्ति पुत्रेभ्यः पुत्रिणः स्पृहाम् ॥३ 429 रसनाने त्रयो वेदा कराग्रे सशरं धनुः ।
द्वाभ्यामपि भयं द्रोणे शापादपि शरादपि ॥४ कौशिकस्वीकृतस्यापि यदा ज्ञातिक्रमादभूत ।
त्रिशङ्कोरुपभोगाय न चौरपि न भूरपि ॥५ [अनर्घराघव १,२१] 431 न सदश्वा कशाघातं न सिंहो घनगर्जितम् ।
परैरङ्गुलिनिर्देशं न सहन्ते तरस्विनः ॥६ 482 रसनाग्रेषु नीचानां हृदयेषु मनोषिणाम् ।
वीराणां वसति क्रोधः क्रियासु कृतविस्तरः ॥७ 433 श्रोता यैनं भवेद्योगी देवरूपो न यः रिपुः । .
यैरात्मसदृशो नार्थी किं तैः काव्यैबेलैर्धनैः ॥८ 434 ददतो युध्यमानस्य पठतः पुलको न चेत् ।
मात्मनश्च परेषां च घिग्दानं पौरुषं वचः ॥९ 435 पूजितः पाणिमुत्तानं जितः कुण्डलितं धनुः ।
पुनः करोति चेदने धिग्दानं धिक् च पौरुषम् ॥१. 436 बहवः पङ्गवोऽप्यत्र नराः शस्त्राण्यधीयते ।
विरला वैरिखङ्गारधारापातसहिष्णवः ॥११ 437 नात्युच्च शिखरो मेरो तिनीचं रसातलम् ।
नात्यपारं पयोराशियवसायसहायिनः ॥१२ 438 मा भैष्ट नैते निस्त्रिंशा नीलोत्पलदलत्विषः ।
एते वीरावलोकिन्याः श्रियो नयनविभ्रमाः ॥१३
436 ख. शस्त्राण्यधीयते । 437 प. नात्पार पयोराशिः। 438 प.नति निराशा स्व. वीरावलोकन्या थियो ।

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सूक्तिरनकोषः 439 सर्वराजकदुर्घर्ष सर्वदेवमयं धनुः ।
भञ्जता रामभद्रेण विजिग्ये भुवनद्वयम् ॥१४ 440 अमजं वा दशग्रीवमनुजं वा विभीषणम् ।
अन्वयव्यतिरेकाभ्यां वोरः कमभिषेक्ष्यति ॥१५ अथ प्रकीर्णकम् 441 मध्यदिनार्कसंतप्तः सरसी गाहते गजः ।
मन्ये मार्तण्डगृह्यानि पद्मान्युद्धर्तुमुत्सुकः ॥१ 442 कण्टकान्तरसच्छायैः कर्कशैः कुटिलात्मभिः ।
वानस्पत्यप्रसूरेभिः करीरैर्मरुमेदिनी ॥२ 443 स्फटिकस्य गुणो योऽसौ स एवायाति दोषताम् ।
धत्ते स्वच्छतया छायां यतो बलवतामपि ॥३ 444 हन्त चिन्तामणिभ्रान्त्या याचितोऽसि स्तुतोऽसि यत् ।
तत्सर्व वृत्तपाषाण क्षम्यतामर्थिनो वयम् ॥४ 445 तालस्तब्धतयारब्धस्तयैव सह नश्यति ।
पतत्यङ्गारवर्षे वा वाति वा प्रबलेऽनिले ॥५ 446 भवावकेशी यदि वा नेदिष्टफलदो भव ।
दीर्घमुत्रितयाऽप्येवं तव ताल गोविपिनाः(?) ॥६ 447 गन्धैकसारो विफलः सेव्यश्चन्दनपादपः ।
भुजङ्गा अप्यनाहाराः सेवकाः सदृशो विधिः ॥७ 448 प्रत्यप्रैः पर्णनिचयैस्तरुथै रेव वर्धितः ।
जीर्णा स्यनति तानेव किं वा चित्रं कुजन्मनः ॥८ 449 येन पाषाणखण्डस्य मूल्यमल्पं वसुन्धरा । ।
मनस्तमितसारस्य तेजसस्तद्विजम्भितम् ॥९ 450 लुन: खलीकृतः क्षुण्णः शालिय रेव मानवैः ।
आस्तिानेव पुष्णाति क्षेत्रजे विकृतिः कुतः ॥१० 451 तुभ्यं दासेर दासीयं(?) बदरी यदि रोचते ।
एतावता [हि] किं द्राक्षा न साक्षादमृतप्रपा ॥११ 445 ख. प्रतौ न विद्यते । 446 ख. प्रतौ न विद्यते ।

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लक्ष्मणकृतः
452 यथापल्ल्लवपुष्पाढया यथापुष्पफलर्द्धयः । ___यथाफलर्द्धिप्रारोहा हा मनः कागमन् द्रुमाः ॥१२ 453 पाषाणशकलाधीनो यद्गुणग्रामनिर्णयः ।
स्वर्ण तत्कि न तत्रैव विलीनं दहनोदरे ॥१३ 454 साध्वेव तद्विधावस्य वेधाः क्लिष्टः न यन्मुधा ।
स्वरूपाननुरूपेण चन्दनस्य फलेन किम् ॥१४ 455 मया बदरलुब्धेन वृक्षाणामनभिज्ञया ।
वने कण्टकसादृश्यात् खदिरः पर्युपासितः ॥१५ 456 महातरुर्वा भवति समूलो वा विनश्यति ।
नान्तरप्रक्रियामेति न्यग्रोधकणिकाङ्कुरः ॥१६ 457 पत्रपुष्पकलच्छायामूलवल्कलदारुभिः ।।
धन्या महीरुहो येषां निराशा यान्ति नार्थिनः ॥१७ 458 छायावन्तो गतव्यालाः स्वारोहा फलदायिनः । मार्गद्रुमा महान्तश्व परेषामेव भूतये ॥१८
[काव्यालंकार ३, १८] 459 अगतीनां खलीकारान्न दुःखमपि जायते ।।
भवन्त्यशोकाः प्रायेण साङ्कुराः पादताडिताः ॥१९ 460 भिवन्तेऽनुप्रविश्यन्ते यो यथारुच्युपाधिना ।
विशुद्धिः कीदृशी तस्य जडस्य स्फटिकात्मनः ॥२०. 461 मरौ नास्त्येव सलिलं कृच्छ्रात् यदपि लभ्यते ।
तत्कटुस्तोकमुष्णं च न करोति वितृष्णताम् ॥२१ 462 क्रौञ्चं विहाय स्वं पुत्रं पितरं च हिमालयम् । प्रविश्य जलधि पक्षौ रक्षतानेने किं कृतम् ॥२२
[अनर्धराधव; ७,२३] 463 नीरसान्यपि रोचन्ते कर्पासस्य फलानि नः । __ येषां गुणमयं जन्म परेषां गुह्यगुप्तये ॥२३
455 ख प्रतौ न विद्यते । 457 ख० 'पुष्पपत्रफल.' । 460 ख प्रतौ न विद्यते 462 ख. 'विहाय पुत्रं च पितरं । 463 ख प्रतौ न विद्यते ।

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सूक्तिरत्नकोषः
३९
अथ पुत्रः। 464 न पुत्रः पितरं द्वेष्टि स्वभावात् स्वस्य रेतसः ।
यः पुत्रः पितरं द्वेष्टि तं विद्यादन्यरेतसम् ॥१ 465 पुत्र पुत्रेषु जातेषु यदा किश्चित् स्मरिष्यसि ।
म(त्वम)स्मत्कृतस्नेहानां तदा वेत्ता भविष्यसि ॥२ 466 जायमानो हरेद्भार्या वर्धमानो हरेद्धनम् । ___ म्रियमाणो हरेत्प्राणान् नास्ति पुत्रसमो रिपुः ॥३ 467 उत्तमाः स्वगुणैः ख्याता मध्यमा पितृमातृभिः । ___ अधमा मातुलैः ख्याताः श्वसुरैश्चाधमाधमाः ॥४ 468 वत्स यन्न त्वयाऽधीतं मृगनेत्रासु रात्रिषु ।
येन त्वं विदुषां मध्ये पके गौरिव सीदसि ॥५ 469 जीवतोर्वाक्यकरणात् क्षपाहे भूरिभोजनात् ।
छायायां पिण्डपात्राच्च त्रिभिरेव सुतः सुतः ॥६ 470 न खानिता पुष्करिण्यो रापिता न महीरुहः ।
मातुर्यावनचोरेण तेन जातेन किं कृतम् ॥७ 471 अजातमृतमूर्खेभ्यो मृताजातौ सुतौ वरम् ।
तो. स्तोकशोकदौ पित्रोर्मूर्खस्तु बहुशोकदः ॥८ 472 पुत्रोत्पत्तिविपत्तिभ्यां न परं सुखदुःखयोः ।
ब्रह्महत्याश्वमेधाभ्यां न परं पापपुण्ययोः ॥९ 473 तथा भव यथा तात त्रैलोक्योदरदर्पणे । विशेषैर्भूषितस्तैस्तैर्नित्यमात्मानमीक्ष्यसे ॥१०
_ [नलचम्पू ४, १७] 474 किं तेन जातु जातेन मातुर्योवनहारिणा । मारोहति न यस्तस्य वंशस्याग्रे ध्वजो यथा ॥११
[नलचम्पू, ४,१९] त्रिविक्रमस्यैते । “अथ सख्युपहासाः .475 नायातः सामदानाभ्यामिति भेदेऽपि दर्शिते । ___ साधु यहुर्विनीतस्य मया दण्डो निपातितः ॥१
464 ख० यत्त्वया पुत्र नाधीतं । ख० सीदति । 469 ख. प्रतौ न विद्यते । 470 १. ख. प्रतौ न विद्यते । 471 प. 'चित्रो मूर्खस्तु' । 472 च. 'पुण्यपाग्यो:'
473 प. 'मात्मानमीक्षते'।

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लक्ष्मणकृतः
476 अधरो वीतरागस्ते कषाये ते विलोचने ।
विहारः कण्ठदेशस्ते दूति प्रवजितासि किम् ॥२ 477 अनेन वीतरागेण बुद्धेनेवाधरेण ते ।
दूति निर्व्याजमाख्याता सर्ववस्तुषु शून्यता ॥३ 478 किं त्वं निगृहसे दूति स्तनौ वक्त्रं च पाणिना ।
खण्डिता एव शोमन्ते शूराघरपयोधराः ॥४ 479 दूति किं तेन पापेन शास्त्रातिक्रमकारिणा ।
पञ्चपञ्चनखा भक्ष्याः षष्ठी त्वं येन भक्षिता ॥५ 480 पार्श्वभ्यां सुप्रहाराभ्यां अधरे बणखण्डिते ।
दूति संग्रामयोग्यासि न योग्या दूतकर्मणि ॥६ 481 नखदन्तक्षते क्षामे क्षन्तव्यं दूति मे त्वया ।
अक्षौहिण्यौ दशाष्टौ च मित्रार्थे निधनं गताः ॥७ 482 त्वया कर्म कृतं यत्तदन्येन(न्येनाति)दुष्करम्()। .. शरणागतविध्वंसो छिद्रान्वेषी विदारितः ॥८॥ 483 क्षामा तनुः गतिः खिन्ना नेत्रे व्यालोलतारके ।
वागस्पष्टा श्लथं वासो दूति त्वं ज्वरिताऽसि किम् ॥९ 484 बहुनाऽत्र किमुक्तेन दूति मत्कार्यसिद्धये । स्वमांसान्यपि दत्तानि वस्तुष्वन्येषु का कथा ॥१०
वररुचेः अथ हास्यम् । 485 सा पार्वतीत्यवितथं स च स्थाणुरिति स्फुटम् ।
संपृक्तावपि यावास्तां सुरताभोगनिस्पृहौ ॥१ 486 स्थाणुर्वा स्यादजो वा स्यात्पशूनां स्यात्पति स वा । .
कामिनीविभ्रमाचार्य योऽधाक्षीत् कुसुमायुधम् ॥२ 1487 मुभुवोविभ्रमैः किञ्चित् यत् प्रकुर्वीत कामिनाम् ।
जघनेष्वेव तत्सर्व पतत्यनपराधिषु ॥३ * ख. अथ सख्युपहासः । 475. प. यातः सामदाना ॥ 476 ख. प्रवजिनः कथम् । 477
बडेन वाधरेण । 484 अतोऽनन्तरं प प्रतो 'अथ विरहिणीप्रलापाः -यत्पराधीनयोः प्रेम बादपद्यते कचित् । तत्रानुसृज्य लज्जा जोवितं वा कुतः सुखम् ।' इत्यधिक: पाठ उपलभ्यते । अस्यां पढ़तौ एक एव लोकः वर्तते । श्लोकोऽयं ख प्रतिमनुसृत्य २८७ तम श्लोकरूपेण स्वीकृतः तेनात्रानाहतो मूलपाठे । 487 प० यत् प्रकुर्वन्ति कामिनाम्' ॥

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सूक्तिरत्नकोषः 488 येनैवाम्बरखण्डेन दिवा सञ्चरते रविः ।
तेनैव निशि शीतांशरहो दारिद्रयमेतयोः॥४ 489 भण्डपण्डितयोर्मध्ये वरं भण्डो न पण्डितः ।
भण्डोऽपि(हि) लभते लक्षं विलक्षो याति पण्डितः ॥५ 490 काकभिक्षुकयोर्मध्ये वरं काको न भिक्षुकः ।
काकोऽपि(हि) लभते पिण्डी न पिण्डीमपि भिक्षुकः ॥६ 491 कृष्णः क्रीडितवान् गोभिरिति गोतुल्यबुद्धिषु ।
पक्षपातवती लक्ष्मीरहो देवी पतिव्रता ॥७ 492 केतक्यः कण्टकैः कीर्णाः पमिन्यः पङ्कसंभवाः । .
विलासिन्यः सकुट्टिन्यः क रत्नमनुपद्रवम् ॥८ 493 कायस्थेनीदरस्थेन मातुरामिषशङ्कया ।
अन्त्राणि यन्न भुक्तानि तत्र हेतुरदन्तता ॥९ 494 काकाल्लोल्यं यमात्क्रौर्य स्थपतेदृढघ(घा)तिताम् ।
भाषाक्षराणि संगृह्य कायस्थः केन निर्मित: ॥१० 495 असंधिपदविच्छेदं सरस्वत्याः प्रकुर्वताम् । . भानां चारणानां च युक्तं लक्ष्मीः प्रसीदति ॥११ जय पाटुपद्धतिः । 496 त्वं द्रमपि गच्छन्ती हृदयं न जहासि मे । ..दिनावसानच्छायेव पुरो मूलं वनस्पतेः ॥१ 497 अयं ते विदुमच्छायो मरुमार्ग इवाधाः ।
करोति कस्य नो मुग्धे पिपासाकुलितं मनः ॥२ 498 कृष्णार्जुनरक्ताऽपि दृष्टिः कर्णावलम्बिनी ।। अतिविश्वसनीयत्वं कस्य ते कलभाषिणि ॥३
___ [काव्यादर्श, २, १३४] .99 निर्णेतुं शक्यमस्तीति मध्यं तव नितम्बिनी । ___ अन्यथा न पपोत पयोधरभरस्थितिः ॥ 500. मुग्धे धानुष्कता केऽयमपूर्वा तव दृश्यते । यया विध्यसि चेतांसि गुणैरेव न सायकैः ॥५
[भर्तृहरि, मु, सं, १११] 493. ५१ पत्रस्य त्रुटेः नोपलभ्यन्ते ४९३तः ५०३ पर्यन्ताः श्लोकाः प प्रती।

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लक्ष्मणकृतः
501 साधु बाले बहिदूंरमकारि कुचमण्डलम् ।
हृदि निमग्नमाधत्ते पीडां जानामि यादृशी ॥६ 502 मृद्वनि कठिनौ तन्धि पीनी सुमुखि दुर्मुखौ ।
अत एव बहिर्यातौ हृदयात्ते पयोधरौ ॥७ 503 मुखं ते पादपतिते किंकरे किं करे स्थितम् ।
__ मयि कामातुरे कोपं कोपने कोऽपनेष्यति ॥८ अथ गुणाः । 504 गुणानां निर्गुणानां च दृश्यते महदन्तरम् ।
हाराः कण्ठगताः स्त्रीणां नूपुराणि च पादयोः ॥१ 505 यत्पयोधरभारेषु मौक्तिकैनिहितं पदम् ।
तत्प्रच्छादितरन्ध्राणां गुणानामेव चेष्टितम् ॥२ . 506 गुणेष्वनादरं भ्रातभूरिश्रीरपि मा कृथाः ।
संपूर्णोऽपि घटः कूपे गुणच्छेदात्पतत्यधः ॥३ . 507 गुणैरुत्तुङ्गतामेति नोच्चैरासनसंस्थितेः ।
प्रासादशिखरारूढः काकः किं गरुडायने । ४ 508 त्यागो गुणो वित्तवतां वित्तं त्यागवतां गुणः ।
परस्परवियुक्तौ तु वित्तत्यागौ विडम्बना ॥५ 509 नागुणी गुणिनं वेत्ति गुणो गुणेषु मत्सरी । .
गुणी च गुणरागी च विरलः सरलो जनः ॥६ स्वयं स्वगुणविस्तारादुर्णनाभः पतत्यधः ।
तमेव संहरनूलपदमुच्चैः समश्नुते ॥७ 511 . विना चकं गुणोद्गारः पतनायैव केवलम् ।
- अत्र विप्रतिपन्नानां उर्णनाभो निदर्शनम् ॥८ अथ तपः। 512 यदूरं यदुराराध्यं यच्च दूरे व्यवस्थितम् ।
____तत्सर्व तपसा साध्यं तपो हि दूरतिक्रमम् ॥१ s13 इन्द्रियाणि पुरा नित्वा जितं त्रिभुवनं त्वया । 4. स्मरद्भिरिव तद्वैरमिन्द्रिौस्त्वं पुनर्जितः ॥२ 506. ख. 'भूरिः श्रीरपि' । 508 प. 'विलुञ्चना' । 512. यद्रे च।

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४३.
सूक्तिरत्नकोषः 514 उप्रे तपसि लीनानामिन्द्रियाणां न विश्वसेत् ।
विश्वामित्रोऽपि सोत्कण्ठं कण्ठे जग्राह मेनकाम् ॥३ 515 ग्रीष्मे पञ्चतपा भूत्वा वर्षास्वभ्रावकाशकः ।
___ जलशायी च हेमन्ते चरेदुग्रतरं तपः ॥४ 516 भूत्या स्निग्धोदरं रक्षेत्पाणिपादं च चक्षुषा ।
चक्षुः श्रोत्रं च मनमा मनो वाचं च कर्मणा ॥५ 517 शीतवाततप:क्लेशान् यान् सहते स्म सेवकः ।
सहस्रांशतोऽपि ततः तपस्तप्त्वा सुखी भवेत् ॥६ 518 येषां पुत्रा न विद्वांसो द्रविणं न च पुष्कलम् ।
ते कथं मत्तमातङ्गम ग्नहोत्रमुपासते ॥७ अथ तपस्विनः। 519 प्राक्तनानां विशुद्धानां परिपाकमुपेयुषाम् ।
तपसामुपभुञ्जानाः प(फ)लान्यपि तपस्विनः ॥१ अथ विद्या । 520 गतेऽपि वयसि
- इह स्याच्च 521 वेश्यानामिव
हृदयग्राहिण अथ माया । 522 दुर्घटत्वमवि __ कथश्चित् 523 मायामात्र
मुक्तावर अथ तृष्णा । 524 तृष्णाव
या
म
515. प. 518 ख । 521 ख. .

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४४
लक्ष्मणकृतः
B. बलिभिर्मुखमाकान्तं पलितैरङ्कितं शिरः ।
गात्राणि शिथिलायन्ते तृष्णै का तरुणायते ॥२ Bs अन्तःसारो विनिर्याति नूनमर्थितया सह ।
बन्यथा तदवस्थस्य लधिमा केन हेतुना ॥३ 17 यन्मृतो याति गुरुतां ज्ञातं तदधुना मया ।
लाघवस्यार्थिता मूलं मृतस्योपरता हि सा ॥४ बोदारः । 828 एकेन तिष्ठताऽधस्तात् अन्येनोपरि तिष्ठता ।
दातृयाचकयोर्भेदः कराभ्यामेव सूचितः ॥१ 129 समानेऽपि दरिद्रत्वे विचित्राश्चित्तवृत्तयः ।
न दत्तमिति शोचन्ति न लब्धमिति चापरे ॥२ बाकारमात्रविज्ञातसंपादितमनोरथाः ।
धन्यास्ते ये न शण्वन्ति दीनाः प्रणयिनां गिरः । ३ 131 देहि देहोति जल्पन्ति त्यागिनोऽप्यर्थिनोऽपि च ।
मालोचयन्ति रममादस्ति नास्तीति न कचित् ॥४ 32 बहो बत महत्कष्टं चक्षुष्मानाप याचते ।
अदृष्टमुखभङ्गस्य युक्तमन्धस्य याचितुम् ॥५ Bg लक्ष्मीपयोघरोत्सेधकुङ्कुमारुणितो हरेः ।।
बलिरेव स येनास्य भिक्षापात्रीकृतः करः ॥ ६॥ . पो रविः । 834 वेरेवोदयः श्लाघ्यः कोऽन्येषामुदयग्रहः ।
न तमांसि न तेजांसि यस्मिन्नभ्युदिते सति ॥१॥ 535 तेजसा सह जातानां वयः कुत्रोपयुज्यते ।
बालस्यापि रवेः पादाः पतन्त्युपरि भूभृताम् ॥ ॥ 16 सहन करतुष्ट्येव वाञ्छिनात् प्राप्यतेऽधिकम् ।
परिटैरपि पुनः क्रिमन्यैर्द्विचतुःकरैः ॥३॥ * मध्योऽपि नयां यस्त्वमेतां विलुम्पसि । E मध्यस्थः पुनीनो न लिया कि करिष्यसि ॥४॥ IPS पर तस्वस्थास्य । 28 प्रती मि विद्यते । 529. प. नालमिति

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४५
सूक्तिरत्नकोषः 538 मादिश्येन द्विजेनेव दक्षिणाशावलम्बिना ।
न केवलमनेनारमा दिवसोऽपि लघूकृतः ॥५॥ 539 सपोतो घोतते तावद्यावान्नोदेति चन्द्रमा । .
उदिसे तु सहस्रांशी न खद्योतो न चन्द्रमा ॥६॥ 340 उदेति रक्तः सविता रक्त एवास्तमेति च ।
संपत्तौ च विपत्तौ च महतामे करूपता ॥७॥ अब सरः 541 कियद गाधमगाधं वा गजं पृच्छ सरः सखे ।
— अनः पिबति जानुभ्यां तीरस्थः नीरज पयः ॥१॥ 342 एकेनापि पुरा पीतः सागरः कुम्भयोनिना ।
सरस्तु रेष्यते नैतदपि तत्पितृकोटिभिः ॥ २॥ अब मृगः ।
दुङ्कुिरकुशाहारा स्तुत्यास्तात वने मृगाः ।
विभवोन्म,चित्तानां न पश्यन्ति मुखानि ये ॥१॥ 544 असा विगतप्राणा सान्तःशल्या गतव्रणाः ।
अबदा निश्चला वास्ते कूटसंस्थे मृगे मृगी ॥२॥ अथ धनिनः। 545 भक्तै द्वेषो जडे प्रीतिरुचितं गुरुलचनम् ।
मुखे कटुकता नित्यं धनिनां ज्वरिणां इव ॥१॥ मालिङ्गिताः परैर्यान्ति प्रस्खलन्ति समे पथि ।
भव्यक्तानि च भाषन्ते धनिनो मद्यपा इव ॥२॥ 647 एहि गच्छ पतोत्तिष्ठ वद मौन समाचर ।
इत्थमाशाग्रहप्रस्तैः क्रीडन्ति धनिनोऽर्थिभिः ॥३॥ 548 मर्थिता विभवस्त्यागः स्वातन्त्र्यमुचितज्ञता । - इति पञ्चगुणोपेतमीश्वरं संश्रयेद् बुधः ॥४॥. 539 ख. वाञ्छिता प्राप्यतेऽधिकम् । 540 प० उदये रकतः । 541 m. सौर
स्थस्ती पयः । 542 ख० प्रती न विद्यते । 543 ख. प्रतौ अत्र न विद्यते । 545 ख. मुखे च कटुता । ख० प्रवित गुरुलङ्घने । 546 प० आलिताः । प० अव्यक्तानि च ज्ञायन्ते । 548 प० स्वातंत्र्यमुपचितज्ञता ।

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लक्ष्मणकृतः .
549 प्रायेण धनिनां लोके धने तृष्णा गरोयसी ।
पश्य कोटिद्वयोपेतं लक्षाय प्रणतं धनुः ॥५॥ 550 कोटिद्वयस्य लामेऽपि नतं सद्वंशजं धनुः ।
शरस्त्ववंशजः स्तब्धो लक्षलाभस्य शङ्कया ॥६॥ 551 या प्रकृत्यैव चपला निपतत्यशुचावपि । ।
स्वामिनो बहु मन्यन्ते दृष्टिं तामपि सेवकाः ॥७॥ 552 आक्षीरधारैकभुजामागभैंकनिवासिनाम् ।
नमोऽर्थेभ्यः पृथक्त्वं ये भ्रातृणामपि कुर्वते ॥८॥ अथ दरिद्री। 553 धर्मार्थकामहीनस्य परपिण्डान्नभोजिनः ।
काकस्येव दरिद्रस्य दीर्घमायुरनर्थकम् ॥१॥ 554 हे दारिद्रय नमस्तुभ्यं सिद्धोऽहं त्वत्प्रसादतः।
जगत्पश्याम्यहं येन न मां पश्यति कश्चन ॥२॥ अथ द्विकम् । 555 द्वाविमौ पुरुषी लोके सूर्यमण्डलमेदिनौ ।
परिव्राट् योगयुक्तश्च रणे चाभिमुखो हतः ॥१॥ 556 द्वाविमौ पुरुषौ लोके स्वर्गस्योपरि तिष्ठतः ।
प्रभुश्च क्षमया युक्तो दरिद्रश्च प्रदानवान् ॥२॥ 551 द्वाविमावम्भसि क्षेप्यो बद्ध्वा गाढं गले शिलाम् ।
धनिनं चाप्रदातारं दरिद्रं वातपस्विनम् ॥३ . 558 द्वाविमौ पुरुषो लोके परप्रत्ययकारिणो ।
स्रियः कामितकामिन्यो लोकः पूजितपूजकः ।४ 559 द्वाविमौ पुरुषो लोके मुखिनौ न कदाचन् ।
यश्चाधनः कामयते यश्च कुप्यत्यनीश्वरः ॥५... 560 द्वाविमौ पुरुषो लोके न भूतो न भविष्यतः । .
प्रार्थितो यश्च कुरुते यश्च नार्थयते परम् ॥३ ..561 द्वाविमौ सर्वलोकानां शिरःशूलकरौ नरौ । . .. गृहस्थश्च निरारम्भो यतिश्च सपरिग्रहः ॥७ 552 ख. आक्षीरनीरजभुजा० । प० ०मागर्भेकनिवासिनाम् । 559. ख :प्रतौ न विद्यते । 560. ख. 'न भूतो न भविष्यतः' ।

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सूक्तिरत्नकोषः
अथ स्वानुभव:। 562 दिक्कालाधनवच्छिन्नानन्तचिन्मात्ररूपिणे । '.
स्वानुभृत्यैकमानाय नमः शान्ताय तेजसे ॥१॥ 563 मात्रां यस्योपजीवन्ति जलस्थलनभश्च सः ।।
तं स्वनि समात्मानं सानन्दं प्रणिदध्महे ॥२ 564 याऽनुभूतिरजाऽमेयाऽनन्ताऽऽत्मानन्दविग्रहा ।
महदादिजगन्मायाचित्रभितिं नमामि ताम् ॥३ 565 इक्षुक्षीररसादीनां माधुर्यस्यान्तरं महत् ।
. मेदस्तथाऽपि नाख्यातुं सरस्वत्याऽपि शक्यते ॥४ 566 काकोलकनिशेवायं संसारोऽज्ञात्मवेदिनोः ।
या निशा सर्वभूतानामित्युवाच स्वयं हरिः ॥५ अथ. वसन्तः । 567 लतां पुष्पवन्ती स्पृष्ट्वा कृतस्नानो जलाशये ।
पुनस्तत्सङ्गशङ्कीव वाति वायुः शनैः शनैः ॥१ 568 वान्ति रात्रौ रतक्लान्तकामिनीसुहृदोऽनिलाः । ललनालोलधम्मिल्लमल्लिकामोदवासिताः ॥२ :
[अमरुशतक,१२१ ] 569 किंशुक्रव्यपदेशेन तरुमारुह्य सर्वतः । - दग्धादग्धान्यरण्यानि पश्यतीव विभावसुः ३॥
[ काव्यालंकार, २,९३) 570 यथान्ति शरणं नार्यः स्वयमेव प्रियं जनम् ।
तद्वसन्तमदान्धस्य परपुष्टस्य चेष्टितम् ४॥ 571 कोकिलचूतशिखरे मञ्जरीरेणुपिञ्जरः ।
गदितैर्व्यक्ततामेति कुलीन चेष्टितैरिव ५॥ 572 नेय विरौति भृङ्गाली मदेन मधुरस्वरा । .
अयमाकृष्यमाणस्य कन्दर्पधनुषो ध्वनिः ॥६ 573 जलान्तान्नलिनीनाला हर्षसनातकण्टकाः ।
... मधुरं कोकिलागीतरवं श्रोतुमेवोत्थिताः ॥७ 569 . दग्धदग्धाम.

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लक्ष्मणकृतः
574 परिचुम्बति संश्लिष्टो भ्रमर चूतमञ्जरीम् । - नवसंगमसंहष्टः कामी प्रणयिनीमिव ॥८ 575 वने प्रियमपश्यन्ती चिरमन्विष्य कोकिला ।
प्रविष्टा बहु विक्रुश्य रक्ताशोकहुताशनम् ॥९ लष प्रीष्मः। 1306 फलितोदुम्बरान्तःस्था कलशब्दाऽपि कोकिला । - न भात्यर्थपरैव स्त्री निषण्णा स्थविरोरसि ॥१ 577 न प्रनवन्ति गिरयो घोरधर्माभितापिताः ।
नारीणामतिवृद्धानां जघनानीव साम्प्रतम् ॥२ 378 कोटरान्तःप्रविष्टेन पावकेनेह पादपः ।
कृल्वा साधुरिवाकार्यमन्तर्दाहेन दह्यते ॥३ अथ मेषः । 579 मास्ते वा भूभृता. मूर्ध्नि दिवि वा घोततेऽम्बुदः।
मरुद्भिर्लज्ज (भज्य)मानोऽपि स किमेति रसातलम् ॥३ 580 प्रावृण्मेघस्य मालिन्ये दोषः को भूरिवर्षणे ।
शारदाभ्रस्य शुचित्वं वद कुत्रोपयुज्यते ॥२ 581 कुतोऽप्यागत्य घटते विघट्य कापि गच्छति । - गतिर्न शक्यते ज्ञातुं धनस्य च धनस्य च ॥३ 882 यानि त्वत्प्रार्थनाखिन्नैः पीतान्यश्रूणि चातकैः । - हन्त तान्यपि नेदानी क्षेप्योन्मेघ (?)किमुच्यते ॥१ .
583 बभूव गाढसंतापा मृणालवलयोज्ज्वला ।
उत्केव चन्दनापाण्डुघनस्तनवती शरत् ॥१ 584 मयूरारावमुखरां प्रावृषं सतडिल्लताम् ।
महाटवीमिवोल्लङ्घय चापानि मुमुचुर्घनाः ॥२ .585 दर्शयन्ति शरन्नयः पुलिनानि शनैः शनैः ।
नवसंगमसव्रीडा अघनानीव योषितः ॥३ 374 प०कामिनी प्रणयनीमिव' ॥ 575 ख० 'विक्रुष्टा॥ 576 ५० भात्यर्थपरेष स. भात्यर्थीपरेव निषिण्णा 577 ख० घोरधर्मानिपातिता नारीणामपि वृद्धानां ॥ 579. ख० प्रती
वियते । 580. ख. प्रतौ अयं लोकः ५८१ श्लोकानन्तरं वर्तते । 581 प. विद्युत् यस्यापि । 581. ख प्रतौ न विद्यते ।

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५९
सूक्तिरत्नकोषः 586 शरघुत्पन्नसंदेहा सरसो गगनस्य च ।
चातकाः सलिले पेतुः चक्रवाका नमो ययुः ॥४ अथ हेमन्तः । 587 भव्युत्पन्नस्वभावानां नारीणामिव साम्प्रतम् ।
सीत्काराचार्यकं कर्तुमयं प्राप्तो हिमागमः ॥१ 588 हे हेमन्त स्मरिष्यामि गते त्वयि गुणद्वयीं ।
अयत्नशीतलं वारि निशाश्च सुरतक्षमाः ॥२ : 589 कारणोत्पन्नकोपाऽपि साम्प्रतं प्रमदाजनः ।
निशि शीतापदेशेन गाढमालिङ्गति प्रियम् ॥३ 590 नीहारपरुषाः लोकाः पृथिवी सस्यमालिनी । __जलान्युपभोग्यानि सुभगो हव्यवाहनः ॥४ .
वाल्मीकिरामायण सं था. ३, ९५, ५] 591 निवृत्ताकाशशयनाः पुष्यनेत्रा हिमारुणाः । शीतवृद्धतरायामास्त्रियामा यान्ति साम्प्रतम् ॥
[वाल्मीकिरामायण सं मा. ३, १५, १२] अथ चातकः । 592 एक एव खगो मानो मुखं जीवति चातकः । पिपासितो वा म्रियते याचते वा पुरन्दरम् ॥१
[भर्तृहरि, सु. सं. ११३] 593 कृतनिश्चयता वन्या न महत्ताऽतिरिच्यते ।
चातकः को वराकोऽप्तो यस्येन्द्रो वारिवाहकः ॥२ अथ बकः । 594 जीवतो गिलन्मत्स्यान मुनिवत् दृश्यते बकः ।
मृतानपि न गृध्रस्तान् धिगाकारविडम्बनाम् ॥ . अथ हंसः । 595 वसतोऽपि[ति !]शयप्रीत्या मानसै कोवितस्थितेः ।
.. पल्बलाम्भसि हंसस्य हंसताऽपि विकल्प्यताम् ॥१ 586. प० शरद्युत्पन्नसंदोहाः । 590. ख० नीहारपुरुषाः प. जलान्युपभोगानि ।। 592. ख० जीवतु । चालक 593. ख० कृतनिश्चयता विद्या। 595. ख. प्रतो न विद्यते हंसपद्धतिः ॥

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लक्ष्मणकृतः
अथ कोकिलः ।
596 काकैः सह विवृद्धस्य कोकिलस्य कला गिरः । खलङ्गेऽपि नैष्ठुर्य कल्याणप्रकृतेः कुतः ॥ १ 597 कोकिल चूतशिखरे मञ्जरीरेणुपिञ्जरः । गदितैर्व्यक्तिमायाति कुलीन चेष्टितैरिव ॥ २ अथ अगस्तिः ।
598 अगस्तिचुलुके क्लृप्तसप्तवारिधिवारिणि । मुहूर्त केशवेनापि तरता पूतरायितम् || १ ( ? ) 599 अखर्वपर्वगर्तासु विच्छिन्नो यस्य वारिधिः ।
हा स एव मुनेः पाणिरधस्तात् विन्ध्यभूभृतः ॥ २ 600 बरं मौरजिकस्यापि करद्वयमधोमुखम् । वेदाभ्यासोsपि धिक्कष्टमुत्तानकर कारकः ॥ ३
अथ कमलम् ।
601
. वरमश्रीकता लोके नासमानसमानता । इति गर्दभकोद्दे कमलैर्मुकुलायितम् ॥१ 602 मद्गुणान्वीक्ष्य मा यासोल्लक्ष्मी गुणविरोधिनी ।
इतीव कमलं नाले गोपायति निजान् गुणान् ॥२ 603 अन्तच्छिद्राणि भूयांसि कण्टका बहवो बहिः ।
कथं कमलनालस्य मा भुवन्भगुग गुणाः ॥३ 604 लक्ष्मीसंपर्कतः सोऽयं दोषः पद्मस्य न स्वतः । यदेव गुणसंदोहधाम्नि चन्द्रे पराङ्मुखः ||४ अथ भृङ्गः ।
605 केतकीकुसुमं भृङ्गः खण्ड्यमानोऽपि सेवते । दोषः करोति किं नाम गुणापहृतचेतसः ॥
अथ समुद्रः ।
606 यद्यपि स्वच्छभावेन दर्शयत्युदधिर्मणीन् ।
तथाऽपि नानुदध्नोऽयमिति चेतसि मा कृथाः ||१
596. ख० प्रवृद्धस्य । ख० कलगिरः ॥ 605. भृङ्गपद्धतिः ख प्रतौ नास्ति || 606 ख प्रत्तो न विद्यते ॥

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611
सूक्तिरत्नकोषः 607 न पालयति मर्यादां वेलाख्यामम्बुधिस्तथा ।
तृष्यतां नोपकर्तव्यमितीमामपरां यथा ॥२ 608 गवादीनां पयोऽन्येद्यः सद्यो वा दधि जायते ।
क्षीरोदधिस्तु नाचापि महतां विकृतिः कुतः ॥३ 609 यस्याम्बुकणिकाप्यास्ये न विनश्यत्यर्थिनः क्वचित् ।
कष्टं अम्भोनिधिः सोऽपि नदो न इति कथ्यते ॥४ 610 यातु नाशं समुद्रस्य महिमा विश्वविश्रुतः ।।
वाडवः क्षुत्पिपासातों येनैकोऽपि न तर्पितः ॥५ पिपासितेन पान्थेन यत्पीतं क्षारवारिधौ ।
तेदेव विदहत्यन्तः पुनःपानस्य का कथा ॥६ 615 विरसोऽस्तु पयोराशिश्छिद्यन्ते यावता तृषः ।
पयः कुग्रामकृपेऽपि तावन्मात्रं भविष्यति ॥७ अथ शङ्कारः। 613 वीरः स्मरो जयत्येकस्तुल्यो यस्य विजृम्भते ।
.. शरसंधानसंरम्भः पशौ पशुपतावपि ॥१ अथाद्भुतः।* 614 दृषद्भिः सागरो बद्धो मनुष्यैरिन्द्रजिज्जितः ।
वानरैवेष्टिता लङ्का जीवद्भिः किं ने दृश्यते ॥१ 615 गगनं गगनाकारं सागरः सागरोपमः ।।
रामरावणयोर्युद्धं रामरावणयोरिव ॥२ अंथ नृपोपलम्भः । 616 त्वयि प्रकुपिते देव त्वमेव शरणं मम ।
भूमौ स्खलितपादस्य भूमिरेवावलंबनम् ॥१ 617 भूरुहां भूभुजां प्रायः प्रारोहः प्रणयी पुनः ।
यो यथा जायते पूर्व स तथा निपतत्यधः ॥२ अथाभिसारिका ।* 618. निभृतं निशिगच्छन्त्यास्तत्सङ्केतनिकेतनम् ।
किङ्किणीक्वाणवाचाला मेखला मे खलायते ॥१ 607. ख प्रतौ न विद्यते । 609 ख प्रतौ न विद्यते । *प प्रतौ अथादभुतम् । 617 ख प्रतौ न विद्यते । 617 ख. प्रारोह प्रणयी जनः ।। 618 ख प्रतौ अभिसारिकापद्धतिः नास्ति ॥ 618 ख प्रतौ न विद्यते ।

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लक्ष्मणकृतः 619 परस्त्री मन्दरूपाऽपि विकरोत्येव मानसम् ।
यदपथ्यं शरीरस्य तद्धि मन्दाय रोचते ॥२ अथ दृतिप्रेषणम् । 620 अब भू(भौ)मदिनं सत्यमसत्य(१)प्रस्तवस्तव ।
तथाऽपि दूति गन्तव्यं नातः कालमपेक्षते ॥१ अथ पृथ्वी। 621 उच्छन्नविषयमामा स्थानादुच्चलितद्विजा ।
सर्वत्र वलिभिः कान्ता वृद्धव युवति(१) क्षितिः ॥१ 622 श्वःश्वःपापिष्ठदिवसा पृथिवो गतयौवना ।
___ अतिक्रान्तसुखाः कालाः प्रत्युपस्थितदारुणाः ॥२ अथ सोमः। 653 शिरसा धार्यभाणोऽपि सोमः सोमेन शंभुना।
तथाऽपि लघुतां धत्ते कष्टं खलु पराश्रयः ॥१ 624 वर्तते येन पातङ्गिः षण्मासान् द्वौ च वत्सरौ ।
राशिः स एव चन्द्रस्य न याति दिवसत्रयम् ॥२ 625 क्षीणः क्षीणः समीपत्वं पूर्णः पूर्णोऽतिदूरताम् ॥
उपैति मित्राधच्चन्द्रो युक्तं तन्मलिनात्मनः ॥३ । 626 इयता किं न पर्याप्तं कान्तत्वं शशलाञ्छनः (!)।
न संतप्ताऽपि नलिनी यद्विश्वासमुपागमत् ॥४. अथ नगरम् 627 भूमयो बहिरन्तश्च नानारामोपशोभिताः।।
कुर्वन्ति सर्वदा यत्र विचित्रवयसां मुदम् ॥१ 628 भ्रमेदिभिः सकम्पोष्ठैर्ललिताङ्गुलितर्जनैः ।
यत्र कोपैः कृता स्त्रीणामप्रसादार्थिनः प्रियाः ॥ २ 629 रत्नभित्तिषु संक्रान्तप्रतिबिम्बशतैर्वृतः । ज्ञातो लकेश्वरः कृच्छ्रादाञ्जनेयेन तत्त्वतः॥ ३ .. ।
काव्यादर्श । २, ६०२] 619 ख प्रतौ न विद्यते । 621 प० उच्चलिता द्विजा । प० वलिभिः कान्ता । ख• युवतिस्सदा ॥ 625 . . 'प० समीपस्थं ॥

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सुक्तिरत्नकोषः अथ प्रभातम् । 630 ततोऽरुणपरिस्पन्दमन्दीकृतवपुः . शशी ।
दधे कामपरिक्षामकामिनीगण्डपाण्डुताम् ॥१ . 631 निशाङ्गना पश्यतो मे कृता हृततमःपटा ।
पूष्णः करैरितीवेन्दुः प्रातर्विच्छायतामगात् ॥२ . . 632 कुरुते यावदेवेन्दुर्दिनश्रीमुखचुम्बनम् ।
संप्राप्ते तत्पतो तावत्पाण्डुच्छायस्तिरोभवत् ॥३ अथ प्रदोषः । 633 • अतिपीतां तमोरानी तनवः सोढुमक्षमाः ।
वमन्तीव शनैरेते प्रदीपाः कज्जलच्छलात् ॥१ 634 अन्धत्वमाहितं मन्ये तमसा दीपकेष्वपि ।
. अतो हस्तधृता स्त्रीभिः सञ्चरन्ति गृहे गृहे ॥२ 635 करसादोऽम्बरत्यागस्तेजोहानिः सरागता।
वारुणीसङ्गजावस्था भानुनाप्यनुभूयते ३॥ 636 विलोक्य संगमे रागं पश्चिमाया विवस्वतः ।
कृतं कृष्णं मुखं प्राच्या नहि नार्यों विनर्यया ॥४ 637 लिम्पतीव तमोऽङ्गानि वर्षतीवाजनं नमः । असत्पुरुषसेवेव निष्फलवं प्रयाति दृक् ॥ ५
[मृच्छकटिक,१,३,४] 638 अविज्ञातविशेषस्य सर्वतेजोपहारिणः ।
स्वामिनो निर्विवेकस्य तमसश्च किमन्तरम् ॥६ 639 निशाकरकरस्पर्शहर्षोन्मीलिततारका ।
महो रागवती सन्ध्या मुञ्चति स्वयमम्बरम् ॥ ७ . अथ श्रीः । 640 पायात्पयोधिदुहितुः कपोलामलचन्द्रमाः ।
यत्र संक्रान्तबिम्बेन हरिणा हरिणायितम् ॥१ . 631. ख० दिगाङ्गना । प० हृततपःपयः ॥ 638 ख प्रतौ न विद्यते ॥
का
।

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लक्ष्मणकृतः
अथ कर्म । 641 कर्म प्रधानतामेति न शुभग्रहवीक्षणम् ।
वसिष्ठदत्तलग्नोऽपि रामः प्रवजितो वने ॥ १ 642 कर्मणामतिवैचित्र्यात्कालस्यानन्तसंततेः ।
इन्द्रत्वं वा कृमित्वं वा कैर्नाभ्यस्तं गतागतैः ॥ २ 643 यदिह क्रियते कर्म तत्परत्रोपतिष्ठते ।
मूलसिक्तेषु वृक्षेषु फलं शाखासु जायते ॥ ३ . 644 रत्नाकरः समुद्रोऽभूत् कामहा परमेश्वरः ।
नरवाहनस्तु धनदो तत्कर्मै कविषाकतः ॥ ४ 645 मन्यामहे महच्चिद्रं कर्मणः प्राक्तनस्य तत् ।
यदपथ्यभुजामायुस्तथाऽनीतिमतां श्रियः ॥ ५ 646 मासि मासि समा ज्योत्स्ना पक्षयोरुभयोरपि ।
तत्रैकः शुक्लता प्राप यशः पुण्यैरवाप्यते ॥ ६ 647 पञ्चभिः कामिता कुन्ती वधूस्तत्त्यास्तु तादृशी ।
तथाऽपि कथ्यते साध्वी यशः पुण्यैरवाप्यते ॥ ७ अथ सुरतम् । 648 आस्तां दूरेण विश्लेषः प्रियमालिङ्गतोऽपि मे ।
स्वेदः किं नु सरिन्नाथो रोमाञ्चः किं नु पर्वतः॥ १ 649 किं वा लोना विलीना वा प्रसुप्ता वा मृताऽथवा ।
परिष्वक्ताऽपि कुरुते मम शङ्काशतं प्रिया ॥ २ अथ दयितस्यागमनम् । 650 न जाने संमुखायाते प्रियाणि वदति प्रिये ।
सर्वाण्यङ्गानि किं यान्ति नेत्रतामुत कर्णताम् ॥१ 651 वल्छभागमनानन्दनिर्भरे हृदये सति ।
वद कुत्रावकाशोऽस्ति मानस्य मम साम्प्रतम् ॥२ 641. प. न शुभग्रहवोक्षितुम् ॥ 642 प० केनाभ्यस्तं गतोगतैः ॥ 647 ख प्रतौ न विद्यते । 648 ख० किन्नः । प० प्रतिरत्रसमाप्ताः। प० प्रतो पुष्पिका भद्रम् ॥ठ। ग्रन्थानं ६८०॥ शुभं भवतु सर्वदैव साधुलोकस्य ।।
.

Page #318

सूक्तिरत्नकोषः
[अन्धकार-प्रशस्तिः ] 652 विप्रः श्रीसर्वदेवाह उदोच्यानां कुलेऽतुले ।
कलाकलापवान् जज्ञे द्विजराज इवार्णवे ॥ १ 653 शुद्धपक्षद्वयस्तस्य सुतो हंसाभिधोऽभवत् ।।
तत्पुत्रोऽत्युत्तमाह्वानः प्रधानः पुण्यकारिणाम् ॥ २ 654 समजायत तज्जाया न्यायिनी न्यायशालिनी ।
श्रद्धाधीयत(?)सीताऽपि सा यस्याः शीललीलया ॥ ३ 635 तयोः सूनुरयं दक्षी लक्ष्मणाख्योऽस्ति दोक्षितः ।
न क्वचित् क्रूरया दृष्टया क्रोधयोधेन वीक्षितः ॥ . 656 साभिप्रायस्त(यत)या यस्मिन् सर्वाः सूक्तीवितन्वति ।
सकृत् विस्मितचित्तः सन् हसत्येव मृतोऽपि हि ॥ ५ . 657 अथ चेत् चेतनावानप्येताभिर्न हसेत् स्वतः ।
ततः स तत्वतः सत्यं मृत एव श्वसन्नपि ॥ ६ . 658 कण्ठशोषकरैः किं वाऽपरैः प्रलपितैरपि ।
मूर्तिमानिव यो हास्यरसो धात्रा विनिर्मितः ॥७ 659 तेनायं सूक्तिरत्नानां साकोशः समसूत्र्यत ।
. पठ्यतां कृतिभिस्तावद्यावदिन्दुदिवाकरौ ।। ८ *
* ख प्रतिरत्र समाप्ता

Page #319

। ३१८
२०४
२४१. .
१३३.
सूक्तिरत्नकोषे प्रलोकानां सूचिः लोकाङ्कः
श्लोकाङ्कः अदर्शने दर्शनोत्कण्ठा
२२२ अकालजलदच्छन्न अकृत्रिमप्रेमरसा
६२०
अद्यभूमदिनं सत्य । अकृत्वा परसंताप
३४६ अदृष्टपूर्वमस्माभिः
३२८ अक्षरद्धयमभ्यस्तं
अधरो वीतरागस्ते ४७६ अखर्वपर्वगर्तासु ५९९ अधिज्यं यस्य कोदण्ड
१३० अगतीनां खलीकारा ४५९ अधोमुखं त्रयं नेयं
३५७ अगम्यगमनात्प्रायः
अध्वा जरा मनुष्याणा ४२७ अगस्तिचुलुके क्लप्त
५९८ अग्रज वा दशग्रीव
४४०
अनया जघनाभोग अग्रतो बाहुपाशेन
२३८
अनवस्थितचित्तस्य अजातमृतमूर्खेभ्यो ४७१ अनागतविधातारम्
३८७ अतथ्यान्यपि तथ्यानि ३३८ अनादाविह संसारे
१७५ अतसीपुष्पसंकाशं
३२३
अनास्वादितसंभोगा अतिपीतां तमोराजी
६३३ अनुपासितवृद्धानाम्
३३४ अतः परमगम्योऽयं
२१३ अनेन वीतरागेण
४७७ अत्यासन्ना विनाशाय
अन्तश्छिद्राणि भूयांसि , ६०३ ३१८. सु. व. १७२३, म. सु. I. ६४ । २०४. सु. व. १४५३, म. सु. I. १०४ । ३४६. शा.प.३०७; सु. व. २६६०; म. सु. I. १०८ । ३९९. म.सु. I. १३८ । ५९९. सू. मु. १०३-१४; शा प. १.७५ ; म. सु.I. १६१ । ४५९. सु. व. ७९२, म. सु. I. १७०।१०९. सु.व. २४६२, म.सु. I. १७२। ४७१. म. सु. 1. ३९०। ३३८. म. सु. I. ५११ । ३२३. शा. प. ५१२ मेघस्य; सु. व १७१८ विषमादित्यस्य; म. सु. I. ५२० । ६३३. सु. को. ८५५, स. क. १२१५, म.सु. I. ५७८ । २१३. सु. व. १४९६, म. सु. I. ५०२ । ३३५. शा. प. २००, म. सु. I. ६८८ । २२२. सु. व. १०४३ । ६२०. सु. व. ११७९; म. सु. I. ८६१ । ३२८ शा. प ३८९३; सु.व. १७२९, म. सु. I. ८४३ । ४७६. सु. को. ८४० भिक्षोः; स. के. १०३८. भिक्षोः, १४२६ । ४२७ म. सु. I ११७७ । २४१. सु. व. १२०५ हर्षदेवस्य । ३५३ म. सु. I. १२८६ । ३८७ शा.प. १४३०, सु. व. १४५०, म. सु. I. १३०७ । १३३. सु. व. १४२६. म. सु. I. १३५९ । ४७७ सु. को. ८४३, सू. मु. ४८-१; सुव. १४२७, म. स. 1. १५६७ । ६०३. सू. मु. ३२. १ भल्लटस्य; शा. प. ११४२; सु. व १९२१ भल्लटस्य; म. सु. I. १६५७ ।

Page #320

सूक्तिरत्नकोषः
३४० ६३८
२९७ ५८७
२८६
७१
अन्तर्मलोमसे वक्रे २५९ अर्थप्रियतयात्मानम्
१५४ अन्तःसारो विनियति ५२६ अर्थिता विभवस्त्यागः अन्धत्वमाहितं मन्ये
६३४
अद्ध गुलपरिणाह
अविज्ञातविशेषस्य अन्नादष्टगुण पिष्टं
४२४ अपकारिगि कोपश्चेत्
अविद्याबोजविध्वंसात् ३६३
अव्युत्पन्नस्वभावानां अपुण्यपुण्योपरमे
२९३
असमानसमानत्वं अपूर्वः कोऽपि तन्वङ्गया २६३
असंधिपदविच्छेदं अपूर्वः सूक्तिकोषोऽयं
असिंदूरेण सीमंता
१२३ अपूर्वः सूक्तिसङ्कल्लयाः ४३ अस्थिस्थूण श्नसास्यूतं १७८ अपूर्वेय धनुर्विद्या १२७ अस्या मनोहराकार
१९० अपेहि हृदयाद्वामे वामे २८४ अस्या मुखेन लोकोनां अभ्यासः कर्मणां नित्यम २०५ अस्याः कान्तस्य रूपस्य
२०६ अमो पानकरङ्काभाः
१०७ अहेरिव गणागीतः अमृतस्येव कुण्डानि
१८८ अहो अहं नमो मह्यं अमृता. विगतप्राणाः
५४४ अहो किमपि चित्राणि अम्भोग्निब्रह्मतः
३६७ अहो कुटिलबुद्धीनां अयं ते विद्रुमच्छायो
अहो खलभुजङ्गस्य अयि लङ्घितमर्याद २२३ अहो बत महत्कष्टं
५३२ भरिषड्वर्ग एवायं
३४९ अहो लुब्धक लुब्धस्त्वं २५९. सु. व. १२०७, म. सु. I. १६४३ । ५२६ म. सु. I १६०६। ४२४ म. सु. I १७२४ । ३६३ म. सु. II १८७८ । २६३ सु. व १२१७, म. सु. II २१०४ । ४४ म. सु. II २१०३ । १२७. सु. को. १४२१ वीर्यमित्रस्यः सु.व. २४५५, म. सु. II २११२ । २८४ . व. १२५२, म. सु. II. २१२८ । २०५ शा. प. ३२६४ .सु. व. १४५४, म. सु. II. २३८३ । १०७ सु. को. ९९८ बिम्बोकस्य, सु. व. २४५६, म.सु. II २४७५ । १८८ म. सु. II २५५० । ५४४ सु. व ६४७, म. सु. II २५५९ । ४९७ सु. को. ४९२ दण्डिनः; स. क. ८३३, शा. प. ३३१०, म. सु. 11- २६३६ । २२७ सु. व ११०८ म. सु. II २७६४ । ३४९. सू. मु. ११०- २४ मुरारेः, म. सु. II. २४७३ । १५४. सु. व. ३३७०, म.सु I. २९२४ । ५४८. सू मु. १९०-५७, म. सु II २९९२। ३४०. सू. मु. १११-१ हलायुधस्य, म. सु. II ३०६६। ६३८. सू. मु. ६९-१ अवन्तिवर्मणः; शा प. ३६०४ अवन्तिवर्मणः, सु. व. १८८९ अवन्तिवर्मणः, म. सु. II. ३३२५. । २९७. सू. मु. १०९-४० मुरारेः, म. सु. II. ३३४९ । ५८७ सू. मु. ६३.-३ महामनुष्यस्य; सु. व. १८४७ महामनुष्यस्य, म. सु II ३४५४ । ८९. शा. प. ४९६, म. सु. 11 ३७०९ । १२३. स. मु. ९७.६१ म. सु. ॥ ३७७० । १७८ म. सु. II.३८९२। १९०.शा. प. ३२८६ वररुचे:,मः सु.. II ३९९३ । २८६.सु. व. १५१४, म. सु. II ३९९८ । २०६.सु. व. १४५५ मणिभद्रस्य, म. सु. II. ३९७४ । २७८. सू. मु. ४३-१ विय्याकस्य, सु. व. १२४३, म. सु. II. ४१२३ । ५०. सु. को. १२३१शा:प. २१२ देवेश्वरस्य, म. सु. II ४१६५ । ८२.. म. सु. II. ४१३२। ७१. म. सु II ४१३५ । ५३२. सु. व. ३६८ ।
१५८ ।

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५८
लक्ष्मणकृतः
५१४ ६२१
५३० ५५२ ३७९ ४२२ ४२७ ५३८
४६७ ३०१ ३७६ ३९८
५४०
५४६
आकारमात्रविज्ञात आक्षीरधारकभुजां आज्ञाभङ्गो नरेन्द्राणां आतपः कटुको रुक्षः आदित्यमिव दुष्प्रेक्ष्य आदित्येन द्विजेनेव आदौ तन्व्या बृहन्मध्या आपदां कथितः पन्था आभोगिनौ मण्डलिनी आलंबितजटाजालम् आलिङ्गिताः पर्यान्ति आवासः क्रियतां गाङ्गे आशङ्कितसुनासीरे आश्वासयति काकोऽपि आसन्नतरतामेति आस्तां दूरेण विश्लेषः आस्ते वा भूभृतां आहतप्रतिभाः केचित् इक्षुक्षीरसादीनां इदं रम्यमिदं रम्यम् इन्द्रियाणि पुरा जित्वा इयता किं न पर्याप्त इयता स धुसत्गोप
उग्रे तपसि लीनानाम् उच्छन्नविषयग्रामा उच्छ्वासान्तेऽप्यखिन्ना उच्छ्वासावधयः प्राणाः उत्तमाः स्वगुणैाताः उत्तुङ्गमत्तमातङ्ग उत्पन्नपरितापस्य उदारचरितात् रागी उदेति रक्तः सविता उन्नतः प्रोल्लसद्धारः उष्मायमाणया तन्व्या एक एव खगो मानी एक एव बलिर्बद्धो एकतो दिवसान्कान्ता एकमेव बलिं वद्ध्वा एकमुत्कण्ठया व्याप्तम एकेन तिष्ठताधस्तात् एकेनापि पुरा पीतः एहि गच्छ पतोत्तिष्ठ एहि गच्छ पतोत्तिष्ठ कण्टकान्तैः रसच्छायैः कण्ठस्य विदधे कान्तिः .
१४५ ११८ २२४
५९२
१८५
६४८
२३७. १८४ २४६ ५२८ ५४२ ५४७ १००
५६५ १९५ ५१३ ६२६
४४२
२१२
५३०. सु.व. ५११, म. सु. III. ४२६३ । ३७९. म. सु. III ४५०६. । ५७. म. सु. III. ४७४८.। १७७. म. सु. III. ४९१२। १७३. म. सु. III. ५००८ । ५४६. सू. मु. ८९-२९, शा. प. ३४२; म.सु. III ५३२४ । १४५. म सु. III ५३८२ । २२४.स. क. ९८५. काश्मोरकमहानुष्यस्य, सु. व. १९५६, म. सु. III ५५०९ । १६९. म. सु. III. ५३३८ । ६४८. सु को. ५८४, शा. प. ३६७९, सु. व. २०८७, म. सु. III. ५६३१ । ५६५. म. सु. III. ५७३६ । ५१३. म. सु. III. ६०५०। ६२६. सु. व. ५४९. । ५१४. शा. प. १४८७ । ३७६. सु. व. २६७८ । ३९८. शा. प. ३८५। ५४०. सु. व. २२०.। २००. सु. व. १५३८ शवृद्धेः । ५९२. स.क. १९६८, शा. प. ४५२, सु. व. ६७४। १८५ शा. प. ३३४७ । २३७. सु. व. १२४५ धैर्यमित्रस्य । १८४. सु. को. ३९३ । २४६. सु.व, १२३९, विचित्रपशोः । ५४७ सु. व. ३१६८.। १०. सु. व. १२२८. | २१२ सू. म. ५३.३७ शवबृद्धः शा. प. ३३२७ शकवृद्धः, सु.व. १५२७ शकवृद्धेः ।

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६९
८७ ४९३
५८९
३७८
o
४८
कण्ठे गद्गदभाषित्वं कण्टकः कण्टकान् यस्य कथं ते पातकपरा नरा कथं मुग्धे कथं वक्रे कदा न्वहं सुदन्तोष्ठ करपातैर्दुरालोकैः करसादोऽम्बरत्यागः कर्मणामतिवैचित्र्यात कर्मप्रधानतामेति कलत्रनिगडं दत्त्वा कलुषमधुरं चाम्भः कवयः कालिदासाद्याः कवीनामगलदो नूनं कवीन्द्राश्च करोन्द्राश्च कवेः श्रीकालिदासस्य कवेः श्रीवामदेवस्य कशाभिग्वि हैमीभिः काकभिक्षुकयोमध्ये काकाल्लौल्यं यमात् क्रौर्य काकैः सह प्रवृद्धस्य काकोलूकोनशेवाय
सृक्तिरत्नकोषः ४०० का खलेन सह स्पर्धा १२९ कामधूमध्वजः कोऽपि १७६ कायस्थेनोदरस्थेन २६६ कारणोत्पन्नकोपापि २५२ काव्यं तदपि किं वाच्यम्
कितवा यं प्रशंसन्ति ६३५
किं करिष्यति पाण्डित्यं ६४२
किं कवेस्तस्य काव्येन ६४१ कि कूर्मः क उपालभ्यो ४०७ किं कृतेन न यत्र त्वं
किं चित्रमुन्नतश्रीको
किं चित्र यदि तन्वयाः ३८ किं तेन जातु जातेन २९ किं वा लीना घिलोना वा
किंशुकव्यपदेशेन कीर्तिस्ते जातजाडथेव
किं स्वं निगृहसे दूति ४९०
किमनेन न पर्याप्त ४९४ कियद्गाधमगाधं वा ५९६ कुणपः कामिनी भक्ष्यम् ५६६ कुतोऽप्यागत्य घटते
urm hd mmy
३०८ १२४ २१० २११ ४७४
५६९ १२६ ४७८ १४९
२९५
४००. शा. प. ३९३ व्यासस्य । १७६ शा. प. ६९६ । २६६. सु व. १२२३ । २५२. सु. व. ११९४, वाल्मीकिमुनेः । ६३५. सु.. व. १८८६ सुरभिचूलस्य । ३२६. सु. व १७२७ महामनुष्यस्य। ३७. सु. को.. १७१३, शा. प. १७५ कृष्णभट्ठस्य.। ३८. सु. को. १७१० बाणस्य, सू. मु. ४-५४ बाणस्य.। ३१५. सू. मु. ६१-६ । ४९०. शा. प. ४०४४, सु. व. २३२४ । ५९६ शा.प. ८३८ सु.व. ७१९ तक्षकस्य । ६१. सु. व. ३७४. । ४९३. शा. प. ४०४३, सु. व. २३२६ । ५८९ सू. मु. ६४-४ महामनुष्यस्य. सु. व. १८४६ महामनुष्यस्य शा. प. ३९३८. । ३७८.
शा.प. १३२३. । ४१६. शा. प. ४५२ चाणक्यस्य, । ४८ शा. प. १५९ त्रिविक्रमभट्टस्य; सु. व. १३४ । ३०८. सु. व. ५८५ श्रीमुक्तापीडस्य.। १२४. शा. प. १२२० । २१०. सु. व. १५३६ । २११. सु. को. ५१९; सु. व. १५३७ भट्टप्रभाकरस्य। ४७४. सू.मु. ११९-३, शा. प.१४८२ । ६४९ सु.व.२०८८ । ५६९ सु. व. १६४५ भामहस्य । १२६. सु. को. १००४; सु. व. २४५७ । ४७८. सु. को. ८३४; स.क १०४०; शा. प. ३५१०,सु. व. १४२८ ।

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लक्ष्मणकृतः
४०२
६४
कुसुमस्तबकस्येव
क्वचित् मृगशिरः सान्द्र कुरुते यावदेवेन्दु
६३२ क्वचिदुष्णं क्वचित्शीतं . ४२१ कुर्वन्गङ्गाम्भसां १४१ क्षणभङ्गि जगत्सर्वम्
२५५ कृतं कलौ त्वयैकेन - १३५ अणमप्यनुगृह्णाति
१०४ कृतनिश्चयता वन्द्या
क्षामा तनुः गतिः खिन्ना ४८३ कृत्वोपकारं यस्तस्मात् ४०५ क्षिपतोऽप्यन्यतश्चित्तं
२४५ कृपणेन समो न दाता
क्षीणः क्षीणः समीपत्वं ६२५ कृपणेन शवेनेव
३९७ खलः सक्रियमाणोऽपि कृमयो भस्म विष्ठा वा
१५० खलानां उपदेशोऽपि कृष्णार्जुनरक्तापि
४९८ खलानां कण्टकानां च कृष्णः क्रीडितवान् गोभिः
खद्योतो द्योतते तावत्
५३९ केतकीकुसुमं भृङ्गः
६०५ गगनं गगनाकारं केतक्यः कण्टकैः कोर्णाः ४९२ गच्छ गच्छसि चेत् कान्त .. २२० कोकिलचूतशिखरे
५१७ गणस्य दोता क्षोयेत कोटसन्तःप्रविष्टेन ५७८ गतानि हन्त हंसीनां
२६२ कोटिद्वयस्य लाभेऽपि
५५० गतेऽपि वयसि ग्राह्या ५२० कोपादेकतलाघात ३०२ गन्धैकसारो विफलः
४४७ कौशिकस्वीकृतस्यापि
४३० गर्ज वा वर्ष वा मेघ क्रियतेऽभ्यहणीयाय ३४८ गवादीनां पयोऽन्येय
६०८ क्रोडी करोति प्रथम
गुणानां निर्गुणानां च ' ५०४ क्रौञ्चं विहाय स्वं पुत्रं ४६२ गुणेष्वनादरं भ्रातर्भूरिश्रोः ५०६ ५४. सु. को. १२२१ व्यासस्य; स्. मु. ७-२ भर्तृहरेः, शा. प. २६४ भर्तृहरेः; सु व. ३०१ रविगुप्तस्य । ६३२. सु. व. २१५४ मुकितकोष्ठकस्य । १३५. सु. व. २४३० । ४०५. सु. व. ४७७ । ४०२. शा. प. ३८५ व्यासस्य; सु. व. ४८६ । ३९७. सु. को. १३२५ कविराजस्य; स्. मु. ९-८; शा. प. ३८८.। १५०. शा. प. ४१४१ । ४९८. शा. प. ३६५५ दण्डिकवेः । ४९१. सु. व. २२९१ अमृतदत्तस्य । ६०५. शा. प. ८२२, सु. व. ७२४.। ४९२. सु.व २२९९ । ५९७. शा. प. ३७८४ । ५७८. सु. व. १६९७ महामनुष्यस्य । ३०२. सु व. ५९० । १७१. सू. मु. १३१-१२ श्रीहर्षस्य । ८१. सु. व. १८९१ भास्करसेनस्य । २५५. सु. व. ११९८।१०४. सु. व. २४४९ । ४८३. सु. को. ८४६; सु. व. १४३३ । २४५. सु. व. १२३७- । ६२५. शा. प. ७५१; सु. व. ५४६ । ७८. सू मु; ८-१६; शा. प. ३७६. । ६४. सु. व. ३८० । ५३९. शा. प. ७३८. । २२०.शा. प. ३३९३; सु. व. १०४०.। २६२ सु. व. १२११ । ५२०. शा. प. १४२५, सु. व. २६४५ । ४४७. सु. व. ९५६ लुट्टकस्य । ३१२. शा. प. ३८८३, सु. व. १७२४. । ६०८. सु. व. ४५४०. । ५०६. सू. मु. १२१-७. ।

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सुक्तिरत्नकोषः
F2WK M. 40
२७५
५९४ ४६९
३३२
६३०
गुणैरुत्तुङ्गतामेति
५०७ गुरुणा स्तनभारेण मुख २७६ गुरुणा स्तनभारेण सोप०
२७३ प्रहाणां चरितं स्वप्ने
६८२ ग्रामो नास्ति कुतः सीमा . ३८६ ग्रीष्मे पञ्चतपा भूत्वा घोटकः कृषिनाशाय चतुरः सृजता पूर्वम् १५५, ३९० चमत्कुर्वन्ति नश्चित्त० चलतृणादपि मृगा चाटुमन्त्राक्षरं कण्ठे चारुता परदारेभ्यो चित्र कारणमन्यत्र चित्रं यत्रापरागेऽपि छायावन्तो गंतव्याला
४५८ जङ्घ तदीये संतापं जयन्ति नरसिंहस्य जरामरणदौर्गत्यव्याधयः जलान्तान्नलिनीनालाः
५७३ जल्पन्ति सार्धमन्येन
३९१ जहुरुन्मार्गगामीति
३२१ जानुभूतिरजामेया
५६४
जायमानो हरेद्भार्या जिनः स जयताइयः जिनः स पातु जीयन्तां दुर्जया देहे जीयाद्गद्यसुधाधुन्याः जीर्ण भोजनमात्रे यः जीवतो गिलन्मत्स्यान् जीवतो वार्धक्यकरणात् जीवन्नपि न तत्क ततोरुणपरिस्पन्द तत्त्रिविष्टपमाख्यातं तथा भव यथा तात तन्व्या विप्रयुक्तस्य तमस्ततिगुहालीनं तस्या विनापि हारेण तस्याः स्तनान्तरे न्यस्त तापोपघातदक्षीणि तावदेवामृतमयो तावद्गर्जन्ति मातङ्गाः तालस्तब्धतयारब्धः तेजसा सह जातानां तेजस्विनि क्षमोपेते
mm ११
२८१
२
२०९
२२
१४४
२२८ २२९ २७९ ३०५ ४४५
- ५०७. शा. प. ३०२ भर्तृहरेः । २७६. सु. को ५०७ सावर्णेः; सू. मु. ५३-९४ सु. व. १२३३ । २७३. सु. व. १२३४ शकुकस्य. । १५५, ३९०. शा. प. १४९३; सु. व. २७६९.। ६९. सु व. ३५६ । ११५. सु. व. २४३४.। ४५८ शा. प. ९७८; सु. व. ७९१ । १९६. सू. मु. ५३-८३. शकवृद्धेः, शा. प. ३३५८ शकवृद्धेः, सु. व. १९९९ शकवृद्धः । २२. सू. मु. १-३६. । ५७३ सु. व. १६४६. । ३९१. शा.प. १४९७; सु.व. २७७१. । ३४२. सु. व. २६५१ । ५९४ सू. मु.१८-१; सु.व. ७५७ । ६५. सु.व. ३८१. ६३०. सु.व. २१५३ वाल्मीकिमुनेः । १९७. सू. मु ५३-६३ विशाखदेवस्य; मु.व. विशाखदेवस्य. । २८१. सु. व. १२४७ । २०९. सु. व. १५३४ । २२८. सू. मु. ३८-४., सु.व. १०६८ । २२९. सू. मु. ३८.६ भट्टवृद्धः सु.व. १०६९ भट्टवृद्धः। २७९. सु. व. १२४५ । ३०५. सु.व. ५८८ । ४४५. सु.व. ७९० । ५३५. सु.व. २२५९. । ३३३. शा. प. २४४, १३९९. ।

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६२
लक्ष्मणकृतः
.. ५६२
الله
१८६
१०५
ते धन्यास्ते महात्मानः ४६ दारिद्रयस्य परामूर्तिर्याचा ३९६ तुभ्यं दामेरदासीयं
४५१ दिक्कालाद्यनवच्छिन्नानन्त तुलामारुह्य वृश्चिके
१९१ दिक्षु भूमौ गिरौ व्याम्नि तृणं ब्रह्मविदः स्वर्ग
दिवा न भुज्यते यच्च
४१९ तृष्णा खानिरगाधेयं ५२४ दिव्यचक्षुरहं जातः
२३६ त्यागो गुणो वित्तवतां ५०८ दिशः पटपटायन्ते
११२ त्रय एवधिमा राजन्
दीनायां दीनवदनो
२२६ त्रयः स्थानं न मुरुचन्ति ३५८ दुर्घटत्वमविद्याया
५२२ त्रिभिर्वत्रिभिर्मासैः
३८४ दुर्जनैरुच्यमानानि त्वं दूरमपि गच्छन्ती
४९६ दुर्वाकुशाङ्कुराहाराः १६३,५४३ त्वया कर्म कृतं
४८२ दूति किं तेन पापेन त्वया सह विरुद्धानां
१३९ दूरस्था दयिता यस्य त्वयि प्रकुपिते देव
६१६ दूरस्थेन प्रवृत्तस्य ददतो युध्यमानस्य
४३४ दृशा दग्धं मनसिज ददासि यच्च विप्रेभ्यो
४०६ दृषद्भिः सागरो बद्धो १६४,६१४ . दयिताबाहुपाशस्य
१८२ दृष्टेपूतं न्यसेत्पादं दरिद्रान् सृजतो धातुः
देहि देहोति जल्पन्ति ५३१ दर्शयन्ति शरन्नद्यः दह्यमानेऽपि हृदये मृगाझ्या २२७
दोः स्तंभे शुशुभे
१२८ दानोपभोगवन्भ्या या
४०४ दोषाणां च गुणानां च , ११६ दानोपभोगशून्येन
४०३ द्वाविमावम्भसि क्षेप्यौ ५५७ दामोदरकराघात ९६ द्वाविमौ पुरुषौ लोके
५६० ४६. शा. प. १६५, सु. व. १४६. । ४५१. सू. मु २४.१., कर्पूरकवेः । १२१. शा. प. १२१९, सु. व. २४२८ । ५२४. सू. मु. १२६-३; सु. व. ३२४७ । ४८२. सु. को. ८४५; सु. व. १४३२ । ४०६. सु. व. ४७५. । १८२. स. क. ८४८ काश्मीरकश्यामलकस्य; सू. मु. ५३-४० शकवृद्धे, शा. प. ३१३० भासस्य; सु. व. १५२९ कलशकस्य । ५८५. शा. प. .३९०३ व्यासस्य; सु.व. १७९२ वाल्मीकेः । २२७. सू. मु ३८-७ शवृद्धः; सु.व. १०६७ शकवृद्धेः । ४०३ शा.प. ३८५, सु. व. ४६९ । ४०४. सु. व. ४७३ वररुचेः। ९६ शा.प. ४९८ बाणस्य । ३९६. शा.प. ३०९. विष्णुशर्मणः । ५६२. सु.व. ३ भर्तृहरेः । ९१. सु.व १२४२ भा. विनीतदेवस्य । २३६. सू. मु ४३-४ धैर्यमित्रस्य; शा. प ३४५ धर्यमित्रस्य ; सु. व. १२०८ धैर्य मित्रस्य । १६३, ५४३. शा. प. ९३७, सु. व. ६४६. । ४७९ सु. को. ८४१, सु. व. १४२९ । ९९. सु. व १२१८.। १८६. सु. को. ३९५ गजशेखरस्य ; स.क. ५८२ राजशेखरस्य; सू.मु. ३७-२ राजशेखरस्य; शा. प. ३०७८ क्षेमेन्द्रस्य; सु. व. शा.प. १३.९।५३१. शा. प. २६९. । ५६. शा. प.१५५१ ५८६ शा.प. १५५०

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सुक्तिरत्नकोषः
४३७
२८५
द्वाविमौ पुरुषौ लोके पर० ५५८ न मे दुःखं प्रिया दूरे २५१ द्वाविमौ पुरुषौ लोके सुखिनौ । ५५९ न युक्तं स्वच्छमध्यानां द्वाविमौ पुरुषो लोके सूर्य ५५५ न सदश्वा कशाघात
४३१ द्वाविमौ पुरुषौ लोके स्वर्ग
न स प्रकारः कोऽप्यस्ति ४१५ द्वाविमौ सर्वलोकानां
नागुणी गुणिनं वेत्ति
५०९ द्विजसंगतिमासोदा सर्वो २१६ नात्युच्च शिखरो मेरोः धनमस्तीति वाणिज्य
३८८ नापृष्टः कस्यचित्ब्यात धर्मार्थकाममोक्षाणां
३८४ नाभेयः पातु वो यस्य धर्मार्थकामहीनस्य
५५३ नायातः सामदानाभ्या मति धरित्र्यां त्रीणि रत्नानि
नारायणायितं देव त्वया १३४ धातस्तातविरुद्धोऽपि
४१४ नाल्पीयसि निबध्नन्ति धाता यदि न चक्षुष्मा
२०८ नासीत् नास्ति वा नारी १८७ धिग्दैवं लोचने स्वच्छे
४१२ नित्यमाचरतः शौचं कुर्वतः . न केवलं मनुष्येषु
४११ निदाघे पुटपाकेन जलौघेन १४६ नक्रः स्वस्थानमासाद्य
३३१ निद्राभङ्ग कथाच्छेदं नखदन्तक्षते क्षामे
४८१ निद्रामप्यभिनन्दामि न खानिता पुष्करिण्यो ४७० निधानमिव मात्सर्यम
७३ न जाने संमुखायाते
निपतन्ति न मातङ्गाः न पालयति मर्यादा
निभृतं निशि गच्छन्त्याः ६१८ न पुत्रः पितरं द्वेष्टि
४६४
निर्णेतुं शक्यमस्तीति नपुंसकमिति ज्ञात्वा
१९३ निर्माय खलजिह्वाग्रं न प्रस्रवन्ति गिरयो
निवृत्ताकाशशयना नभः कर्पूरगौराभ ९७ निलीयमानैश्च खगैः
३२० न मानेन न दानेन १५६ निशाकरकरस्पर्श
६३९ ५५८. शा.प. १५४६ । ५५९. शा. प. १५४७ । ५५५ शा प. १९३३ । ५६१.शा.प. १५४९.। २१६. सू.मु. ५३-२० लक्ष्मणस्य ; सु.व. १५१० लक्ष्मणस्य. । २०८. सु. व. १४५७. । ४१२. शा.प. ४४७.; सु.व. ३१५६.। ४११. शा.प. ४४४ ; सु.व. ३१११ रविगुप्तस्य । ३३१. सु.व. ९५४. । ४८१. सु. व. १४३ । ६५०. स.क. ९६० अमरोः; शा.प. ३५२२; सु.व. २०३८ । ६०७. सू.मु. २७-३ भागवतामृतदत्तस्य ; सू.व. ८५३ भागवतामृतदत्तस्य । ४६४ शा.प. १४६४ । १९३. स.को. ४७८ धर्मकी; शा.प. ३४५१, सु व. १२३२. । ५७७. सु.व १६९५. महामनुष्यस्य. । १५६. सु.व. २७७३1 २५१. शा.प. ३४५६; सु.व ११९३ वाल्मोकिमुनेः । ४३१. सु व. २२६५ शुष्कटसुखवर्मसूनोविद्याधरस्य । ४३७. सु. व. २२६०.। ४७५. सु.को. ८४२ ; सु.व. १४२५. । १३४. सु. व. २४२७ । ५५. सू मु. ७-६, शा. प. २११; सु.व. ४९६ । १५१. शा.प. ४१३४ । ३०६. सु. व. ५८४, चीआकस्य । ४९९ सू.मु. ५३.-५७ । ६२. सु.व. ३७६ भट्टपृथ्वीधरस्य ।
६०७

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. लक्ष्मणकृतः
७६
४४९
२५७
५४९
१२०
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निशाङ्गाना पश्यतो मे
६३१ पितृमातृमयो बाल्ये निश्वासोऽपि न निर्याति
पिपासितेन पान्थेन नीरसान्यपि रोचन्ते
पिबन्ति मधुपछेषु नीलमेघशुकाघात. ३२४ पुसामुन्नतचित्तानां
५३ नीहारपुरुषाः लोकाः
पुत्र पुत्रेषु जातेषु नूनमाज्ञाकरस्तस्या २७० पुत्रोत्पत्तिविपत्तिभ्यां
४७२ नेयं विरौति भृङ्गाली
५७२ पूतिः पाणिमुत्तानं नौश्च दुर्जनजिह्वा च
पूर्ववयसि यः शान्तः पञ्चभिः कामिता कुन्ती
पृथूदके भवत्खड्ने
१३२ पञ्चैव पुत्रास्ते मातः
४२६ पृथ्वीं पयोधिपर्यान्तां
१७२ पतति व्यसने देवादारुणे
प्रकाशन्ति प्रथम पत्रपुष्पफलच्छाया ४५७ प्रज्ञातब्रह्मतत्वोऽपि
२४६ पदे पदे गजेन्द्राणां
३०४ प्रत्यप्रैः पर्णनिचयैस्तरुः पदे वाक्ये प्रमाणे च
प्रयागः सर्वतीर्थेषु पद्मानां नालदण्डेष
१२५ प्रस्तुतस्य विरोधेन
३६६ परस्त्री मन्दरूपापि ३८१,६१९ प्राक्तनानां विशुद्धानां परिचुम्बति संश्लिष्टो ५७४ प्राणानां च प्रियायाः
२३४ परीक्ष्य सत्कुलं विद्यां
प्रायेण धनिनां लोके परोपघातविज्ञान
प्रायेण सर्व पश्यन्ति पादमायान्निधिं कुर्यात्
प्रावृण्मेघस्य मालिन्ये
५८० पान्तु वो जलदश्यामा:
प्रावृषि प्रियमुक्तायाः पायात्पयोधिदुहितुः
६४० प्रियादर्शनमेवास्तु पायादः शितिकण्ठस्य कण्ठः
प्रियानेत्रमुखच्छायाहृत
२४८ पायादः शितिकण्ठस्य तमाल. १० प्रियामुखमनुस्मृत्य .
२३३ पार्धाभ्यां सुप्रहाराभ्यां ४८० प्रियाविरहितस्याद्य
२५४ पाषाणशकलाधीनो ४६३ फलितोऽदुम्बरान्त
५७६ ६३१. सु.व २१५४ पुण्यस्य. । ३९. सु. को. १७२० । ४६३. सू.को. १२५० । ३२४. सु. व. १७२२. उच्छवृत्तः । २७०. सू.को. ४८९, सू, मु. ५३-१०, शा.प. ३२९८ सु.व. १२२७। ५७२. सु.व. १६४४ भामहस्य. । ७९ सू. मु. ८-३ रिसुकस्य: शा.प. ३६२ । ५१. सू.मु. ११०-२४ मुरारेः । २५७. सू मु ५३-९३; सु.व. १२.०. । ५७४. शा. प. ३७८५% सु. व. १६४७. । ४१०. सु. व. ३१०९। ८४. सु. व. ३५७. । २७. स. क. २९५ श्रीव्यासपादानाम् शा. प. ११३. । ६४० सू.मु. २..९६, शा. प. १३४. । ४८०. सु. को. ८४४; शा प. ३५०५; सु. ब. १४३०। ४१३. सु.व. ६९०.। ५३ सू.मु., ७ ५ भगवतो व्यासस्य; सु.व. ४९७. । १६१. सू. मु. १०७-२३. । २३४. सू. मु. ५३-९५ । ५४९. सू. मु ९-९ । १२०. सु.व. २४७२. । ५८०. शा.प. ७६८, सु.व. २७९६ । २३५. सू.मु ४९-२; सु.व. १२१६ । २४८. सु.व. १५१५. | २५३. सुव. ११९५ । २५४. सू.म. ४२-१, सु.व. ११९७ शीलभट्टारिकायाः । ५७६ सु.व. १६९६ महामनुष्यस्य ।
.३८०
२७
२५५
०

Page #328

सूक्तिरत्नकोषः
५८३
४८४ १९१
२८९
२९९ ६०२ ४४१ २४० ५३७ २३९ २५७ १८९ ३७२
१४३ ५४५ ४८९
५८
११३ १०३
बभूव गाढसन्तापा बहवः पङ्गवोऽप्यत्र नराः बहुनात्र किमुक्तेन बाले ललामलेखेय बुद्धतत्त्वस्य लोकोऽयं बोद्धारो मत्सरग्रस्ताः ब्रह्माण्डसंपुटं भित्वा भक्ते द्वेषो जडे प्रीतिः भण्डपण्डितयोर्मध्ये भयमेकमनेकेभ्यः भवतस्तुल्यतामेति भवावकेशी यदि वा भिद्यन्तेऽनुप्रविश्यन्ते भीतः पलायमानो वा भीष्मग्रीष्मतुसन्तापशून्य भूत्या स्निग्धोदरं भूभृद्धशप्रभृतानां भूर्भुवः स्वर्बिभ्रतीनां भूमयो बहिरन्तश्च भूरुहां भूमुजां प्रायः भृशं शुशुभिरे शुभैः भूभेदिभिः सकम्पोष्ठैः मत्तेभकुम्भनिर्भेदकठोर
४४६
मत्तेभकुम्भनिर्भेदरुधिर मद्गुणान्वीक्ष्य मायासीत् मध्यदिनार्कसंतप्तः मध्यदेशात पुनः काञ्चीदेशं मध्यस्थोऽपि जगच्छार्या मध्येनैकेन तन्वङ्ग्याः क्षामेण मनः प्रकृत्यैव चलं मनः प्रहलादयन्तीभिर्मदं मन्त्रिणां भिन्नसन्धाने मन्दास्त्वां नोद्धरन्तीति मन्यामहे महचिह्न मन्ये नेत्रपथं तस्यां मन्ये वास्तव्यमेवासीत् मम कामशराघातैव्रणिते मया बदरलुब्धेन मयि जीवति यत्तातः मयूरारावमुखरां प्रावृष मरणावधयः स्नेहाः मरौ नास्त्येव सलिलं महातरुर्वा भवति महिम्नामन्तरं पश्य मा गाः पान्थ प्रियां मात्रां यस्योपजीवन्ति
६४५ २१७ ११९ २४२
३३७
४५५
४२८ ५८४
५२
३८९ ११७ २०१ ६२७ ६१७ ३१७ ६२८ ३११
४६१ ४५६
९४ २८.
७८३. सु.व. १७९१ भट्टबाणस्य । ४३६. सु.व. २२५४. राजपुत्रार्गटस्य. । ४८४. सू.मु. ४८-४ वररुचेः; शा.प. ३५०६ वररुचेः । सु.व. १४३४ वररुचेः । १९१. शा.प. ३२९३. । ५८३. सु.व. १७९१ भट्टबाणस्य । ४७. सु. व. १३९ । ५४५.सू.मु. ८९.२७, शा.प. ३४१, सु.व. ३२२ आनन्दवर्धनस्य । ११३. सु.को. १४१९। १.३. सु.व २४५९ । ४६०. सू.मु. २८-३ ४७ सुव. १३९. । ५४५. सू. मु. ८९.२९, शा.प. ३४१, सु. व. ३२२६ आनन्दवर्धनस्य। ११३. सु. को १४१९ । १०३. सु. व. २४५९, । ४६०. सू. मु. २८-३, सु. व. ४९३. भल्लटस्य। ३३७. शा. प. १९३६; सु. व. २६५४ । ८५. शा. प.५००। ३१. सु. व. १७३२ भदन्तक्षेमवृद्धेः। ३११. सु. व. ५८३ चीआकस्य । २९९. सु. व. ५८७. ।२४०. सु. व. १२१५. । २३९. सु. व. १२०१ । २५७. सु व. १२०६ हर्षदेवस्य । २१७.सू. मु. ४९-३।२४२. सु.व. १२२४.। ४५५. सु. व. ७८७ । ४६१. शा. प. ११५०, सु. व ७३८ । ४५६ सु. व. ७४४ ॥

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लक्ष्मणकृतः
२५०
माधुर्य मृगशावाझ्या
२६० यदहं सा च वामोरु० मां भैष्ट नैते निस्त्रिशा ४३८ यद्भावि न तद्भावि
४०८ मां प्राप्य दैवहतकं २६८ यदा ने मोहकलिलं
१५२ मायामात्रमिदं द्वैतमद्वैतं ५२३ यदि नामास्य कायस्य
१०१ मारयन्त्या जनं तस्या २०७ यदि यत्रैव तत्रैव
१८० मालतीमुकुले भाति
३१९ यदि सा चारुसर्वाङ्गी २७७ मासि मासि समा ज्योत्सना ६४६ यदि स्मरामि तां तन्वी
२३३ मुखं ते पादपतिते ५०३ यदिह क्रियते कर्म ,
६४३ मुखेन चन्द्रकान्तेन
२७५ यदीच्छसि वशीकर्तुम् ३५२ मुखेनैकेन विध्यन्ति ६३ यदेव रोचते मह्यं
१८१ मुग्धे धानुष्कता
५०० यदूरं यद्राध्यं यच्च मूढाः संयोगमिच्छन्ति । २८३ यत्परवशं कर्म तत्तद्यत्नेन मृगारिं वा मृगेन्द्रं वा
३०३ यद्यपि स्वच्छभावेन मृगैाप्तं सदा
यद्यान्ति शरणं नार्यः मृदुनापि हि साध्यन्ते
यन्न भाति तदङ्गेषु १८ मृदङ्गी कठिनौ तन्वि . ५०२ यन्मृतो याति गुरुतां ५२७ मेघोदरविनिर्मुक्ता
३२२ यस्य केशेषु जीमूताः २७१ यतो यतः क्षिपत्यक्षि
१९२ यस्य विप्रियमन्विच्छेत् ३३० यत्पयोधरभारेषु मौक्तिकैः
यस्यामृतकलाप्यास्ये यत्पराधीनयोः प्रेम ४८, २८७ यस्याम्बुकणिकाप्या.
६०९ यत्रात्मीयो जनो नास्ति
३६८ यातु नाशं समुद्रस्य यथा गतं भृङ्गः प्रम्लानं
३२९
यानि त्वत्प्रार्थनाखिन्नैः ५८२ यथा पल्लवपुष्पाद्या
या निशा सर्वभूतानां
२९४ यथा व्याघ्री हरेत्पुत्रान्
३८३
यान्ति न्यायप्रवृत्तस्य यान्ति
३४५ यदन्तस्तन्न जिह्वायां ३९२ या प्रकृत्यैव चपलानि
५५१ २६०. सु.व. १२१०. । ४३८. शा.प. ३९६४, सु.व. २२५८.। २६८. स.व. १२२५ । २०७. सु. व. १४५६ शकवृद्धः । ५०३. सु व. १५९४ । २७५. स.मु. ५३-९७, सु. व. १२३६ । ६३. सु. व. ३७५. । ५००. सू. मु. ७४-१८, शा. प. ३६५४; सु. व. २०२५ । २८३. सु. व. १२४९ । ३३६. सु. व. २६९३ । ४८, २८७, सू.मु. ८८. १६, सु.व. १११२ वीरभटस्य । ५०५. सु.व. १५३५ ४५२. सु.व. ७८५ । ३९२. सु.व. २७७२ । २५० सु.व. ११९०. वाल्मीकेः । १०१ सु.व. १२३१ । २७७. सु.व. १२४१ । २३३. शा. प. ३४६२, सु. व. १२५१ । ३५२. शा.प. १४२६, सु.व. २६५२ । ६०६. स. क. १६७२ भाष्यकारस्य शा. प. १०७९, सु. व. ८५५ । ५७०. सु. व. १६४३ । १९८. शा. प. ३३४२ । २७१. सु.व. १२२९ । ३३० शा.प. १४२८, सु. व. २७५९ । ६०९. सु.व. ८५६ । ६१०. सु.व. ८५७. । ५५१. सु.व. ३२२४. ।
४५२

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सूक्तिरत्नकोषः
१४
२७१
४०९
६८
३५४
यामीति प्रियपृष्टायाः २१८ लक्ष्मीकपोलकान्त. या श्रुता हृदि तापाय २६७ लक्ष्मीपयोधरोत्सेध०
५३३ युक्ताहारविहारस्य
२९० लक्ष्मीसम्पर्कतः सोऽयं ६०४ येन केनचिदाच्छन्नो
२९८ लक्ष्मीः सुवर्णरूपाऽपि येन पाषाणखण्डस्य
४४९ लग्नः शिरसि शीतांशु येनाक्षरसमाम्नायमधि
लघितः कवयः स्थाने येनैवाम्बरखण्डेन
४८८ लज्जावतः कुलीनस्य धनं ५६ ये प्रातस्ते न मध्याह्ने
लतां पुष्पवन्तीं स्पृष्ट्वा ५६७ येषां पुत्रा न विद्वांसो ५१८ लवणं क्षिप्यते यत्र
२४३ येषां प्राणिवधः क्रीडा
लिम्पतीव तमोऽङ्गानि
६३७ योनौ कर्मणि बीजे च ३८५ लुब्धस्तब्धोऽनृजु मूर्खः यो यत्पश्यति तन्नेत्रे २६५ लूनः खलीकृतः क्षुण्णः
४५० यो यमर्थ प्रार्थयते
३३९ वक्रतां बिभतो यस्य रतसंमर्दविच्छिन्नो
वत्स यन्न त्वयाधीत
४६८ रत्नभित्तिषु संक्रान्त
६२९ वनानि दहतो वह्नः रत्नाकरः समुद्रोऽभूत् ४९४ वने प्रियमपश्यन्ती
५७५ रवेरेवोदयः श्लाघ्यः
५३४ वने रतिविरक्तस्य रसनाने त्रयो वेदाः ४२९ वनिताचित्तचपला०
३२५ रसनानेषु नीचानां
४३२ वयसः परिणामेऽपि रागान्नितान्तरक्तेन २२५ वरमुन्नतलागुलात्.
३०० राजन् तवासिपत्रस्य
वराकः स कथं नाम राजन् त्वमेव पातालम्
वरं मौरजिकस्यापि राजानमपि सेवन्ते
१५३ वरमश्रीकता लोके राजेति नामतः कामम् १३१ वर्जयेत्कासवान् चौर्य
३७७ रूपातिशयकर्तृणां प्रतिच्छब्दो २५९ वर्जयेद्विदलं शली
४२३ २१८. सु. व. १०४२ । २७६. सु. व. १२२५ । ४४९. शा. प. १०९८ । २७१. सु.व. १२३०। ४८८. सु.को. १३३० । ३८५ सु.व. २४२३ । २६५. सु.व. १२२२ । ३३९. शा. प. १४३६. सु. व. २६४५, ८९५१। ६२९. शा.प. ४०२३. दण्डिकवेः । ५३४. शा.प. ७३७, सु.व. ५४० । २५९. सु.व. १२०९। ५३३. स. क. २१५. गणाध्यक्षस्य, शा. प. २७८. । ६०४. सू. मु. ३२.२ प्रकाशवर्षस्य सु. व. ९२० प्रकाशवर्षस्य । ५६. शा. प. ३९६, सु. व. ३१७१ । ५६७. सू. को ११२७। ६३७. 'स. मु. ६९.३. विक्रमादित्यस्य, शा. प. ३६०३ विक्रमादित्यमेण्ठयोः; सु. व. १८९० विक्रमादित्यस्य. । ६७. सु. व. ३७३ भगवद्वयास मुनेः । ६८. शा. प. ३६४ । ३७३. शा.प. ४८८, सु. व. २६८२ । ५७५ सु.व. १६४८ । ३२५. सु.व. १७२६ महामनुष्यकस्य । ३००. शा.प. ४९३ । ६०१ शा.प. ११३६, सुव. ५१९ जयवर्धनस्य ।
०
०
०
०
०
०
०

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लक्ष्मणकृतः
५९
३०९
६२३
३९५
HTHHTHALI
२६२
वर्तते येन पातङ्गिः
६२४ शरावमनुकुर्वन्ति प्रीतयः वलिभिर्मुखमाक्रान्तं
शशैलीनं मृगैर्नष्ट वराहैः वल्लभागमनानन्दनिर्भर . ६५१ शीतमध्वा कदन्नानि
४२० ववाविवीवुवूवेवौ
१०२
शिरसा धार्यमाणोऽपि सोमः वसतोऽतिशयप्रीत्या शिरसा विभृता नित्यं
१४७ वान्ति रात्रौ रतक्लान्त
श्यामो नाम वरः वाहि वात यतः कान्ता २४९ श्रियं दिशतु वः शश्वत्
२० विचरेदेकपाद्धर्मः
श्रीमतो वृषभस्यास्तु विडम्बनैव पुंसि श्रीः श्रोता यैर्न भवेद्योगी
४३३ विद्यायां दुर्मदो येषां ९२ श्वः श्वः पापिष्ठदिवसा
६२२ विधायापूर्वपूर्णेन्दुम् २०२ षष्ठं किं न प्रोक्तं विना चक्र गुणोद्भार स एव पदविन्यासस्ता
३२ विपक्षमखिलीकृत्य
. ३६९ सखे मो
सखे समं प्रयातेषु समस्तेषु २६४ विरसोऽस्तु पयोराशि ६१२ सगजास्येन्दुनंदि विरहे मृगशावाक्ष्या २८२ स जयी यस्य मातङ्गा
३७१ विरोधात्तव शत्रणां १४०. सति प्रदीपे सत्य
२७३ विलोक्य सङ्गमे रागं ६३६ सत्यमेव प्रयागोऽयं
१६० विसंवादेन मनसः
सत्यं ब्रूयात्प्रियं ब्रूयातू विहारो मृगशावाक्ष्या २६४ सत्यं मनोरमाः कामोः वीरः स्मरो जयत्येक० सद्यः प्रीतिकरो दाता
३६० वेश्यानामिव विद्यानां ५२१
स धर्ज
गजटो व्यायामः कफनाशाय ४२५ सन्ति श्वान इवासंख्या शतेषु जायते शूरः ३४४ संनिधौ निधयस्तस्य
१५८ शय्या प्रकल्पितैकत्र २१९ स पातु वो हरियन शरणं किं न प्रयातानि ४०१ सप्तैतानि न पूर्यन्ते
३५९ शरथुत्पन्नसंदेहाः ५८६ ६२४ सु.व. ५५१. भट्टनारायणस्य. । ५२५ शा. प. ४१९; भर्तृहरेः, सु. व. ३२४३ । ६५१ सु.व. २०४२ । ५९५ सु- व. ६४९ । ५६८ सु. व. १७९४ । २४९ सु. व. ११९०। १२२ सु.व. २४२९ । ३९५ सु.व. ४७६ । ९२ शा.प. ४९७ । २०२ सू को. ३९७ श्रीहर्षदेवस्य, सू. मु. ५३-२८ श्रीहर्षस्य, सु. व. १५१३ श्रीहर्षदेवस्य । २४२. सु.व. १२४८। १४० सु. व. २४७४ । ६३६. शा.प. ६५८६ सु. व. १८८७ पाणिनेः । २६४.सु.व. १२२० । ४०१. सु.मु. ९-१२ सु.व.४७६.। ५८६ सु.व. १७९५ शकवृद्धः। ३०९. शा.प. ९०३। ४२० सु.व. ३१६९। ६२३ शा.प. ७५३, सु.व. ५५२। २६४. सु.व. १२२१.। २७३. सु.व. १२३५. । १६६ सु.व. १३०८ सु. व. ३२६६। १२. सम. २-२ शिवत्वामिनः, शा.प. १०१ सूरवर्मणः, सु.व. तक्षकस्य । ४०. सु.को १७९२ बाणस्य, शा.प. १५७ । ३५९. शा.प. १४५६ ।

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सूक्तिरत्नकोषः
१८
२०३
सभा वा न प्रवेष्टव्या ३९३ सुभाषितेन गीतेन
२८८ समस्तस्यापि रत्नस्य
२१५ सुभ्रवोविभ्रमैः
४८७ समानेऽपि दरिद्रत्वे ५२९ सुमन्त्रिते सुविक्रान्ते "३८९ समुद्रमिव राजानमाश्रिताः ३४१ सुक्तरत्नसुधासिन्धु सरस्वती स्थिता वक्त्रे १३८ सेन्द्रचापैः श्रिता मेधैः स वः पातु शिवः शश्वत् १९ सोऽव्याद्वो वामनो सर्व परवशं दुःखं
३५६ सौ करं रूपमास्थाय हरिणा ११४ सर्वथापि त्वंया राजन्
३७४ स्तनौ तुम्बीफलद्वन्द्वं सर्वदा सर्वदोसीति
१०८ स्तोतुमेककविं न सर्वराजकदुर्धर्ष
४३९ स्त्रीति नामातिमधुरं सर्वाशुचिनिधानस्य
स्थाणुर्वा स्यादजो वा सर्वे क्षयान्ता निचयाः
१६८
स्नेहेन भूतिदानेन सर्वे यत्र विनेतारः
स्पृशन्नपि गजो हन्ति ३४३ स शिवः पातु वो नित्यं
स्पृष्ट्वापि मृतमाप्लुत्य १४८ स शिवः वो शिवं
स्फटिकस्य गुणो योऽसौ ४४३ सह प्रयातं लोलाक्ष्या
१९४
स्फुटमाचक्षते शब्दाः २५५ सहस्रशीर्षा पुरुषः
८८
स्फुरन्तः पिंगलाभासः ३१३ सागसामिव केशानां
स्वतो न कञ्चन गुरुः ३५१ सा दृष्टा यैर्नवा
२३२ स्वप्ने चिदंशवैकल्यं
१४२ साधु बाले बहिरम ५०१ स्वभावकठिनस्यास्य साध्वेव तद्विधाघस्य
४५४ स्वयं स्वगुणविस्तारा
५१० सा पार्वतीत्यवितथं
४८५ स्वरित क्षत्रियदेवाय सा यौवनमदोन्मत्ता
२४४ हन्त चिन्तामणिभ्रान्त्या ४४४ सिंहिकासुतसंत्रस्तः ३०७ हन्तव्यपक्षे निक्षिप्ता २७९ सीतासमागमोत्कण्ठा
९८ हरेराहरूपस्य जीयात् २५ सुभाषितरसा स्वाद
हसतीव बलाकाभिनृत्यतीव ३१४ ३९३. शा. प. १३४५, सु.व. २८२६। २१५. सू.मु ५३-२२. । ३४१ सू.मु. १२३५ भगवतो व्यासस्य । १३८ शा.प. १२१८, सरस्वतीकुटुम्बकस्य, सुव. २४५३ । १०८ सु को. १४२० वीर्यमित्रस्य; शाप. १२२१, सु.व. २४५२ । १७०. सु.व. ३२८० ३४. शाप. १४६७ । ८८ शा. प. ४९४ । २३२ सु. को. ५००, स. क. ९६७, सू.मु. ४३-३, प्रभाकरदेवस्य, शा. प. ३३६८ प्रभाकरदेवस्य; सु. व. १२५४ शक्रदेवस्य । ५.१ सु. व. ७८. भल्लटस्य, सु. व. ७८६ भल्लजस्य । २४४ सु. व. १२१२ अमरुकस्य । ३३२ सू.मु. ३-१, शा.प. १४३१ । ३२७ सु. व. १७२८ विशाखदेवस्य । २३ सु. व. ५९. विजयमाधवस्य । २०३. सु. व. १४४९ । ४८६. सु.व. २३१५ । ७२. सू.मु. ८-१७. शा.प ३७१।४४३ शा.प. ११०१, सु.व. ८९४ । २५५ सु.व ११९९। ३१३ शा.प. ३८६४,सु.व. १७२१ । ७५. सू.मु. ६८-७ । ९३. शा.प. ५०१, सु.व २२५७ ॥ २७९.सु.व. १२४६ भदन्तकदम्बकस्य । ३१४. सु.व. १७२५।।

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२२१
हस्तमाकृष्य यातोऽसि
हे दारिद्रय नमस्तुभ्यं हाराय गुणिने स्थान १९९ हे हेमन्त स्मरिष्यामि
५८८ हारोऽयं हरिणाक्षीणां १८३ हृदयं कौस्तुभोद्भासि . २६ हारो नारोपितः कण्ठे
हंस प्रयच्छ मे कान्तां २४७ २२१. सु.व. २०४१ । १९९. सु.को. ४३६ भोज्यदेवस्य, सू.मु. ५३. ५५, शा.प. ३३४०. । १८३. सु. को. ४७९ धर्मकोर्तेः। २३० स. क. ९०२ धर्मपालस्य, शा. प. ३४२९ वाल्मीकिमुनेः, सु.व. ११९२ । ५५४. शा.प. ४०२. । २६. सू.मु २. ६१ कुमुदस्य, शा.प. ११९ कुमुदस्य |.

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स. क. सू. मु. शा. प.
संक्षेपसूची सुभाषितरत्नकोषः । सदुक्तिकर्णामृतम् । सूक्तिमुक्तावलिः। शाङ्गधरपद्धतिः। सुभाषितावलिः । महासुभाषितसंग्रहः ।
सु. व.

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Page #336

श्रीमत्सूराचार्यविरचितं दानादिप्रकरणम्
प्रथमोऽवसरः [४-१] - - - - - - - - यतालोदं (१) जातिरमला सुरूपं सौभाग्यं ललितललना भोग्यकमला । चिरायुस्तारुण्यं बलमविकलं - - - - - - - - - - - - - - - - - - पंत इदम् ॥१७॥ भुवनतिलककल्पे यत् कुले केऽप्यनल्पे । त्रिभुवनजनवन्ध प्राणभाजोऽनवद्ये । धनकनकस - - - - ------ - - - - - - - - - - कल्पद्रमस्य ॥१८॥ विटंन्ति न हि वेदनां गदमुद्भवामाकुलाः कुलीनपुरुषा इवापरपुरन्ध्रिजातां रतिम् । यद ------------ तर्जितं - - - - - - - - विमलधर्मविस्फुर्जितम् ॥१९॥ यज्जायन्ते जन्तवो जातु जातो संशुद्धायां सिद्धसिद्धाविवोच्चैः ।
---- -------॥२०॥ [४-२] अदर्पः कन्दर्पो रहयति रतिं नातिभयतो निकामं कामिन्यः कमपि कमनीयं च कमितुम् । ----- ---- ---- ---- - - - - - - स्फुरितमवसेयं स्फुटमहो ॥२१॥
शृङ्गारस्येव भृङ्गारो लीलागारं रतेरिव । . सुखानामिव सत्खानिः सुम - - - - - - ॥२२॥
-- - - - - - - - - - स्येव वर्तिनी। क्रीडाधामेव धर्मस्य निर्माणमिव नर्मणाम् ॥२३॥ १. पत्रत्रयं नोपलभ्यते ।

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श्रीमत्सूराचार्यविरचितम् [५-१] ललना लोक्यते लोके यल्लोचनमहोत्सवः । - - - - - - - - कल्पितं तदकल्पितम् ॥२४॥ सौभाग्यं गुरुभ गधेयसुभगाभोग्यं सुभोगाञ्चितं देवाराधनतद्धनेन(?तत्परेण) मनसा सर्वो - - - - - । - - - - - - - - - ललनालीलाकलापोचितं र धर्मस्य विचक्षणा विलसितं व्याचक्षते निश्चितम् ।।२५।।
- - - स्यात् कुलीनं च कलत्रं कुशलैर्नृणाम् ॥२६॥ लज्जालङ्कारसार मधुमधुरवचोन्यासमज्ञातहासं प्रत्यु ------- - - - - - - - - - --- भक्तं नित्यानुरक्तं प्रगुणगुणगणाखण्डसन्मण्डनं स्यात् पुण्यैः पुंसोऽनुकूलं नकलितकलहं सत्कलत्रं कलत्रं ॥२७॥ -- ---- ---------- [५-२] अल्पजल्पान्यहासानि कलत्राणि सधर्मणाम् ॥२८॥ राज्याभिषेककलशाविव मन्मथस्य पीनी स्तनौ घनतरौ तरुणा - - - ---- -------- सन्ती पुंसः कलासु कुशलाकुशलैः कलत्रम् ॥२९॥ प्रीतेरप्यप्रीतिं कुर्वाणाः प्रोणयन्ति नेत्राणि । रूपेण करण - - - - - - - - - - - - ॥३०॥ यद्रीतितो हरिमनङ्गमनङ्गशत्रु
लक्ष्मी रतिगिरिसुता सततं त्यजन्ति । । नो वल्लभं कलभकुम्भ - - - - -
1६-१] ता वल्लभा शुभवशेन नरोऽनुरक्ताः ॥३१॥ नाभुक्ते वल्लभे भुङ्क्ते शेते नाशयिते शुचिः । चित्तानुवर्तिनी पुण्यैवर्तनी निर्वृतेः प्रिया ॥३२॥ एकवित्तेव वित्तेषु विनीता नीतिकोविदा । निर्मदा प्रमदा पुण्यैः पुंसः स्यात् सम्मदास्पदम् ॥३३॥ १. अशयिते-असुप्ने । २. अपूर्वलक्ष्मीरिव ।

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ALL
दानादिप्रकरणम् भोग्या योग्या साधुबन्धूपयोग्या
लोके श्लाघ्या श्लोकधर्मकहेतुः जाये - - जायते पुण्यभाजां
श्रीः कुर्वाणा निर्वृतिं निर्विवादा ॥३४॥ स्वपरोपकारनिपुणाः पुरुषार्थपरायणाश्चिरं सुखिनः । जीवन्ति स्पृहणीयं धर्मेण नराः सुधर्माणः ॥३५॥ सत्तारुण्यं तारलावण्यपुण्यं
पीयूषं वा नेत्रपात्रप्रपेयं । स्त्रीपुंसानां कामदेवैकधाम
- प्राज्ञाः प्राहुर्धर्मबीजप्ररोहं ॥३६॥ - - - - -- - -- [६-२] रिपुबलमखिलं खेलया खण्डयन्ति प्रोदण्डैर्मुण्डखण्डैरिह रणधरणीमण्डलं मण्डयन्ति । पादाङ्गष्ठस्य कोट्या यदतुलमचलं लीलया चालयन्ति धर्मस्या[चिन्त्यशक्तेस्तदपि विलसितं साधवः साधयन्ते ॥३७॥ कैलासः किल रावणेन तुलितो बाहुद्वयेनाचलः
श्रीगोवर्धनभूधरो मुरजिता तूर्ण च तीर्णोऽर्णवः । चक्री बाहुबलेन बाहुबलिना भग्नो विलग्ने रणे
किं नो निर्मलधर्मनिर्मितिरियं निर्मापयत्यद्भुतम् ।।३८॥ . द्वात्रिंशत्सत्सहस्रः सविनयविनतैः सेवितो भूपतीनां
द्विस्तावद्भिः सुरस्त्रीविसरविजयिनां कान्तकान्ताजनानाम् । रत्नःिसप्तसङ्खयैरनिधनसुधनैः सान्निधानैर्निधान
मानां मूर्धवर्ती मणिरिव सुकृती वर्तते [७-१] चक्रवर्ती ॥३९॥ पूर्वार्जितोर्जितशुभेन भवन्ति भूपाः
श्वेतातपत्र चमरादिविचित्रचिह्नाः । सामन्तसन्ततिसमानतपादपमा
देवा इवातिरुचिरा स्फुरितोरुपमाः ॥१०॥
.
१. कृष्णेन ॥ १. चतुःषष्टिसहस्ररित्यर्थः ॥ २. चतुर्दशभिः ॥ ३. स्फुरितप्रौढलक्ष्म्यः
॥

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श्रीमत्सूराचार्यविरचितम् अन्येऽप्यदृश्यसादृश्या दृश्यन्ते हरिणीदृशाम् । हरन्तो हृदयं हृधाः पुण्यैः प्राप्ताः परं पदम् ॥४१॥ जगज्जनितविस्मयं त्रिभुवनाधिपत्यं परं
___ तृणोकृतपदान्तर निरुपम जिनानां पदम् । विशालशुभशाखिनोऽसुलभने(मे)कमुच्चस्तरां
स्फुरत्यखिलमुज्ज्वलं फलमफल्गुवल गुस्फुटम् ।।४२।। रात्रिंदिवं नृदिवधामनि भूरिधामा
धर्मेण निर्मलसुखं सुरनायकोऽपि । भुङ्क्ते नमत्त्रिदशकोटिकिरीटकोटि
सङ्घघृष्टचरणो रुचिरं चिराय ॥४३॥ ईर्ष्याविषाद[विष][७-२]मैर्विषयाभिलाष
सम्पाद्यदुःखनिवहैर्निखिलैर्विमुक्ताः । मुक्ता इवातिसुखिनः सुचिरं वसन्ति
सर्वार्थसिद्धसुरधामनि धर्मतोऽन्ये ॥४४।। प्रत्यक्ष - - - - मुज्जवलमिदं चन्द्रस्य भद्रङ्कर सान्द्रप्रद्रुतचन्द्रिकामृतरसप्रक्षालितक्ष्मातलम् । लोकालोकनलोचनोत्सवकर मार्तण्डसन्मण्डलं तेजोमण्डितभूमिमण्डलमिदं पुण्यैस्तदप्याप्यते ॥४५।। जरामरणवर्जितं शिवपदं यदप्यूर्जितं
निरन्तरसुखाञ्चितं निरुपमं रुजा वञ्चितम् । अनन्तमतिदुर्लभं शुभविवे किनां वल्लभ सम[ ८-१]स्तहतकर्मतस्तदधिगम्यते धर्मतः ॥४६।
प्रथमोऽवसरोऽवसितः॥
।

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द्वितीयोऽवसरः धर्मस्य निर्मलधियामथ साधनानि
सद्दानशीलसुतपांसि सभावनानि । श्रीमज्जिनोऽभ्यधित(?) विश्वजनीनवाक्यः
कस्यापि साधनविधिः किल कोऽपि शक्यः ॥१॥ ज्ञानस्याचं दानमत्रानिदानं
' दातुर्लातुर्धर्मसिद्धेनिंदानम् । - - - न्यत् स्यात् सुखानां निधानं
तेनैवादावुक्तमेतत् प्रधानम् ॥२।। अभयान्ना[ ८-२]दिभ्यां(?) तु प्रवर्तननिवर्तनेन मानाम । अर्थेऽनर्थे च यथा ज्ञाता तेनोत्तमं ज्ञानम् ।।३।। सर्वपुरुषार्थसिद्धेर्निबन्धनं धीधना वदन्तीदम् । तेन ज्ञानं ददता दत्ताः [सर्वेऽ]पि पुरुषार्थाः ॥ ४॥ अन्यच्च धर्ममूलं करुणा सा ज्ञानकारणा मिद्धा । सिद्धान्तेऽपि प्रथितं प्रथमं ज्ञानं ततः करुणा ॥५।। धर्मेण चाखिलसुखानि समीहितानि
मामरेषु मनुजो लभते हितानि ।' धर्मः [ ९-१] समस्तसुखसिद्धिनिमित्तमुक्तः
___ सर्वेण वादिनिवहेन विना विवादम् ।।६।। तद्धर्मसाधनमिदं ददताखिलानि
सौख्यानि धर्मजनितानि समर्पितानि । वित्तं [पुन]र्वितरता बनितारतादि
वस्तूनि वित्तसुलभानि विलोभनानि ॥७॥ लोकेऽपि रूपके दत्ते प्रदत्तं भोजनं जनः । हेतौ कार्योपचारेण निर्विचारं वदत्यदः ॥८॥ लोकद्वयेऽभिलषता विपुलोपकार
दातव्यमेतदनिशं करुणापरेण । . ज्ञानात् परं न परमस्ति परोपकार
सम्पादनं सपदि सम्पदमादधानम् ॥९॥

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ज्ञेयं ज्ञात्वा ज्ञानतो ज्ञानवन्तो हेयं हित्वा पूजनीया जनानाम् । सञ्जायन्तेऽत्रैव जन्मन्यजस्रं
पापत्र सादन्यजन्मन्यवश्यम् ॥१०॥
कल्याणकलापकारणं ज्ञानं सर्वविपत्तितारणम् । [९-२] मिथ्यात्वादिविरोधिबाधनं सिद्धेः सिद्धं साधु साधनम् ॥११॥
श्रीमत्सूराचार्यविरचितम्
यथैधांसि समिद्धोऽग्निर्भस्मसात् कुरुते क्षणात् । ज्ञानाग्निः सर्वकर्माणि भस्मसात्कुरुते तथा ॥१२॥
ज्ञात् कर्म क्षपति बहुवर्ष कोटिभिः प्राणो । तज्ज्ञानी गुप्तात्मा क्षयत्युच्छ्वासमात्रेण ॥१३॥
वाचकमुख्योऽप्याख्यत्सज्ज्ञानादीनि मुक्तिमार्ग इति । न च मार्गणीयमपरं परमस्ति महात्मनां मुक्तेः ॥१४॥ यो दिशति मुक्तिमार्ग परोपकारी ततोऽपरो न परः । परमपदानन्दादिव भवभवनसमुद्भवान्नन्दः ॥१५॥
समीहमानैः स्वपरोपकारं
परिश्रमं श्रीश्रमणैः स्वकीयं
ज्ञानं सदा देयमचिन्तयद्भिः ।
कृत्यान्तरं वा सुतरामतन्द्रैः ॥ १६ ॥
नास्मिंश्चित्तं चरति सुचिरं चिन्तनीयान्तरेषु

व्यग्रं वक्रं वदति न परं येन सावद्यजातं
प्रायः [कायः प्र ] [ १० - १ ] चयति न वा दुष्टचेष्टानिष्टाम
धर्मादानं तदिदमुदितं ज्ञानदानं प्रधानम् ॥ १७॥
ज्ञानमेकमनेकेषामेककाल [ उपक्रि] याम् । करोति याति नो हानिं दत्तं वर्धेत कौतुकम् ॥१८॥
१ 'कुरुतेऽर्जुन' इति भगवद्गीतायाम् ॥
[ भगवद्गीता ४.३७ ]

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दानादिप्रकरणम् अपास्यति कुवासनां भवशतार्जितां तर्जितां
प्रमार्जयति दुर्जय निबिडपापरूपं रजः । प्रकाशयति च स्फुटं किमपि वस्तुतत्त्वं परं
करोति सकलं शुभं परिणता विदेषा नृणाम् ॥१९॥ मुष्णाति विषयतृष्णां पुष्णाति [१०-२] च निर्वृति हरत्यरतिम् । अमृतमिव ज्ञानमिदं कोपाबुपतापमपनुदति ॥२०॥ विलसदतुलमोदं मानसं मानमुक्तं
विपुलपुलकपूर्ण तूर्णमङ्गं विधत्ते । श्रुतिसुखमसमानं लोचने चाश्रुगर्भ
.श्रुतमपि जिनवाक्यं श्रेयसानै(मे)कहेतुः ॥२१॥ दहति मदनवह्निर्मानसं तावदेव
भ्रमयति तनुभाजा कुग्रहस्तावदेव । तुलयति गुरुतृष्णा राक्षसी तावदेव
____ स्फुरति हृदि जिनोक्तो वाक्यमन्त्रो न यावत् ॥२२॥ [११-१] त्रुट्यन्ति स्नेहपाशा झटिति विघटते दुर्निवारा दुराशा
प्रोढो गाढाधिरूढो रहयति दृढतां कर्मबन्धप्रबन्धः । ध्वंसन्ते ध्वान्तपूगा इव दिवसपतेः पातकार्थाभियोगा .
· योग्यानां ज्ञानयोगादुपरमति मतिर्गेहदेहादितोऽपि ॥२३॥ शास्त्राञ्जनेन जनितामलबुद्धिनेत्र. स्तन्त्रोपकल्पितमिवाखिलजीवलोकम् । लोलं विलोकयति फल्गुमवल्गुरूपं
नास्थामतो वितनुते तनुकाञ्चनादौ ॥२४॥ सज्ज्ञानलोचनमिदं भविनोऽसमानं
भूतं भविष्यदपि [पश्यति] वर्तमानम् । सूक्ष्म तिरोहितमतीन्द्रियदूरवर्ति .. ज्ञेयं विलोकयति [११-२] विष्टपमध्यवर्ति ॥२५॥ विनापि चक्षुषा रूपं निश्चिन्वन्ति विपश्चितः । चक्षुष्मन्तोऽपि नाज्ञाना हेयोपादेयवेदिनः ॥२६॥

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श्रीमत्सूराचार्यविरचितम् शास्त्रनेत्रविहीनो हि वाहरोहादिवर्जितः । पशोरपि नरः पापः कथं जीवन् न लज्जितः ! ॥२७॥ नरेण शास्त्रशून्येन किं शोच्येन विपश्चिताम् । तिरश्चोऽपि जघन्येन लब्धनाशितजन्मना ॥२८॥
लाध्याः सुलब्धजन्मानः स्पृहणीया विवेकिनाम् । पूजनीया जनस्यान्ये धन्याः शास्त्रविशारदाः ॥२९॥ श्रयन्ते श्रुतिनोऽश्रान्तं श्रेणिभिः श्रीमतां श्रिताः । विश्राणयन्तः श्रेयांसि श्रुतीनां विश्रुताः श्रुताः ॥३०॥ पूज्यन्ते श्रुतशालिनो [१२-१] नृपशतैराज्ञाविधेयैर्जनै--
रन्यैरप्यनुवासरं सविनयैर्भक्त्या विनेयैरिव । सेव्यन्ते च शुभोपदेशकुशला धर्मार्थकामार्थिनां
साथैः स्वार्थपरार्थतत्परधियो देवा इवाराधकैः ॥३१॥ कुर्वाणा गीर्वाणा निर्वाणार्थ श्रुतस्य बहुमानम् । श्रृंयन्ते श्रुतभाजां महामुनोनां च बहुमानम् ॥३२॥ जायन्ते च यतीनां श्रुतानुभावेन लब्धयो विविधाः । फलमैहिकमामुष्मिकममलामरनरशिवसुखानि ॥३३॥ धर्मार्थकाममोक्षाणां कीर्तेश्चकं [१२ २] प्रकोर्तितम् । ज्ञानं जलमिवावन्ध्य धान्यानां सन्निबन्धनम् ॥३४॥ . इदं विदित्वा श्रुतसङ्ग्रहे गुरु
गुरुक्रमाम्भोजरतैरनारतम् । समीहमानैरसमां समुन्नति
___ समुधमः सद्विधिना विधीयताम् ॥३५॥ गुरुजनमुखे भक्त्या न्यस्यन् मुहुर्मुहुरीक्षणे
क्षणमपि कथां कुर्वन्नान्यां न चापरचिन्तनम् । उपचितरुचिः सूत्रस्यार्थे शिरोरचिताञ्जलिः
पुलकितवपुः पृष्ठे जल्पंस्तथेति समाहितः ॥३६॥ उदानन्दाश्रि(क्षिणी बिभ्रन् नेत्रपात्रे पवित्रितम् । स्वं कृतार्थ [१३-१] च मन्वानः पिबेत्तद्वचनामृतम् ॥३७॥

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दानादिप्रकरणम् नीचासनो न चासन्नो नातिदूरे न पृष्ठतः । न पार्श्वतः समश्रेण्या पुरोऽपि न पराङ्मुखः ॥३८॥ सम्मुखीनोऽग्रतः पृष्ठे स्थास्नुकायः स्थिरासनः । नैवान्नपादिकां कुर्यान्नैव पादप्रसारिकाम् ॥३९॥ अवष्टम्भं न पट्टादौ नापि पर्यङ्कबन्धनम् । नाधिक्षेपं विवादं नो न सावज्ञं न चापरम् ॥४०॥ व्याख्यानादन्यदाप्येषां चेतसे यन्न रोचते । अपथ्यमिव दूरेण हितैषी तद्विवर्जयेत् ॥४१॥ चित्तानुवर्ती सर्वत्र प्रविष्ट इव चेतसि । प्रवर्तेत निवर्ते[१३-२]त हितकारी प्रियङ्करः ॥४२॥ यथा पूर्व तथा पश्चाद् यथाऽने पृष्ठतस्तथा । निर्व्याजवृत्तिः पूज्यानां सुखीकुर्यान्मनः सदा ॥४३॥ इति गुरुजनं भक्त्याऽऽराध्य प्रयत्नपरायणा . विमलमनसो धन्या मान्या जनस्य सुमेधसः । श्रुतजलनिधेर्गत्वा प्रान्त नितान्तमहीयसः ।
सपदि सुखिनः सम्पधन्ते पदं परसम्पदाम् ॥४४॥ नो माता सुतवत्सला न च पिता स्वामी प्रसन्नो न वा .. न भ्राता सहजाञ्जसो न सुहृदा नार्था न हस्त्यादयः । यन्निष्कारणनिष्कलङ्ककरुणाः सर्वोपकारोवता
[१४-१] हेयादेयविपश्चितस्तनुमतां श्रीसूरयः कुर्वते ॥४५॥ गुरूपकारः शक्येत नोपमातुमिहापरैः । उपकारैर्जगज्ज्येष्ठो जिनेद्रोऽन्यनरैर्यथा ॥४६॥ जन्मशतैरपि शक्यं नृभिरानृण्यं गुरोर्न तु विधातुम् । तद्गुणदानाभावे ते च गुणास्तस्य सन्त्येव ॥४७॥ ततो गुरूणां चरणाम्बुजं सदा
कृतज्ञभावेन कृती निषेवते । पदं महासम्पदमन्यदोहित
हितं मनोहारि यमा(शां)सि विन्दते ॥४॥

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श्रीमत्सूराचार्यविरचितम्
ये शृण्वन्ति वचो जिनस्य विधितो ये श्रावयन्त्यादता
मन्यन्ते बहु ये पठन्ति सुधियो ये पा[१४-२]ठयन्ते परम् । ये भूयो गुणयन्ति येऽपि गुणिनः सञ्चिन्तयन्त्युद्यता
स्ते कर्म क्षपयन्ति भूरिभवजं तापं पयोदा इव ॥४९॥ बोधयन्त्यमलबोधशालिनो ।
ये जनं जिनमतं महामतिम् । सत्त्वसार्थमखिले महीतले
लीलयैव परिपालयन्ति ते ॥५०॥ दर्शनचारित्रादेर्शानान्तर्भावतः पृथग् नोक्तम् । तद्पज्ञापनतो न परं दान यतोऽस्यास्ति ॥५१॥ गुणगौरवनाशकारणं
स्यादर्थित्वमतीव निन्दितम् । ज्ञानस्य तदेव वन्दितं
- गुणगौरवकरमत्र कौतुकम् ॥५२॥ [१५-१] ज्ञानस्य कश्चिदपरो महिमाद्भुतोऽस्य
दाताऽर्थिभिस्तदपरैः परिपूज्यतेऽतः । ----- ---------
प्राप्तो ------------ ॥५३॥ - रेवामयसागर गुरुधियो याताः सृजन्ति स्वयं
यच्छात्राणि सुमेधसः सुकृति - - - - - - - -. -- ----- ---------- -- स्तदत्तस्य निरीहमानमनसा ज्ञानस्य लीलायितम् ॥५४॥
॥ द्वितीयोऽवसरो[ १५-२]ऽवसितः ॥

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तृतीयोऽवसरः दानं द्वितीयमभयस्य तदद्वितीय धर्मस्य साधनमबाधनधीधनानाम् । -- ---- --- - ---- - - - - - - - - - - - - - दः ॥१॥ वपुरिव वदनविहीनं वदनमिव विलुप्तलोचनाम्भोजम् । एतद्विकलं सकलं - - - - - - - - -------॥२॥ . - - - - - - - - - - - -
----- विधानमनेकधा । निखिलमेतदनेन विवर्जितं
तमसि नर्तनमेव निवेदितम् ॥३॥ . ज्ञानाभ्यासो गुरुजननुति - - - - - - -
__ - --- - -- -- -- ----- --- [१६ १] हानीव प्रकटमहिमश्रीरसेन्द्रान्वितानि । . श्रेयः साध्यं फलमविकलं कुर्युरतद्युतानि ॥४॥ लाभविकलं वाणिज्य भक्तिविहीनं च देवतास्तवनम् । ज्ञान च जोवरक्षणरहित भस्मनि हुतं नियतम् ॥५॥ वदतु विशदवणे कर्णपीयूषवर्ष .. पठतु ललितपाठ भव्यकाव्यं करोतु । . . विमलसकलशास्त्रं बुद्धयतां शुद्धबुद्धि
- यदि न खलु दयालुः स्यात्तदाऽरण्यरोदी ॥६॥ पठितं श्रुतं च शास्त्रं गुरुपरिचरणं च गुरुतपश्चरणम् ।। घनगजितमिव विजलं विफलं सकलं दयावि[ १६-२]कलम् ॥७॥ दीक्षाऽऽदानं गुरुपदयुगाराधनं भावसारं
ज्ञानाभ्यासः सुचिररचितश्चित्तवृत्तेर्निरोधः। गाढाः सोढा दृढतरधिया दुःसहा शीतवाताः
___ वह्नावुप्तं ननु यदि दयाशून्यमेतत् समस्तम् ॥८॥ तदेतद्धर्मसर्वस्वं तदेतद्धर्मजीवितम् । रहस्यमेतद्धर्मस्य यदेतत् प्राणिरक्षणम् ।।९॥

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१२
श्रीमत्सूराचार्यविरचितं जन्म पुरुषार्थरहितं पुरुषार्थों धर्मवर्जितः पुंसाम् । धर्मश्च दयाविकलो विफलं च विडम्बनं चेदम् ॥१०॥ विभवविकलो विलासी विकामिनीकश्च कामुकविलासः । रमणी च रू[ १७-१]परहिता न शोभते निर्दयो धर्मः ॥११॥ .. विनयविहीनं शिष्यं गुरुमपि तत्त्वोपदेशनाशून्यम् । निर्जीवदयं धर्म न जातु सन्तः प्रशंसन्ति ॥१२॥ जीवितव्यादपि श्रेष्ठं प्राणिनां वस्तु नापरम् । तत्साधनं तदर्थे च समस्तमपरं यतः ॥१३॥ जन्तूनां जीविते दत्ते किं न दत्तमिहापरम् । अपनीतेऽपनीतं वा तन्मूलमखिलं यतः ॥१४॥ पुत्रं मित्रं कलत्राणि जीवितार्थेऽर्थसम्पदम् । त्यजन्ति जन्तवो जातु जीवितं न कथश्चन ॥१५॥ प्राणेभ्यो नापरं प्रेयो न पुण्यादपरं हितम् । न प्राणिरक्षणादन्यत् पु[ १७-२]ण्यं जगति विद्यते ॥१६॥ राज्यं प्राज्य ललितललना मत्तमातङ्गप्गान् ।
भक्कान् पत्तीन् पवनजविनो वाजिनः स्यन्दनश्चि । भाण्डागारं नगरनिकरं मेदिनीमन्यदिष्ट
दिव्यं सर्व तृणमिव जनो जीवितार्थे जहाति ॥१७॥ एकच्छत्रं ददात्येको महादाता महीतलम् । प्राणानन्यस्तु वध्यस्य प्राणदाताऽतिवल्लभः ॥१८॥ प्राणत्राणात् परं दानं ज्ञानाभ्यासात् परं तपः। जिनागमात् परं शास्त्रं नास्त्याराध्यं गुरोः परम् ॥१९॥ अभयदाननिदानतया स्तुतं
वितरणं तु विदः खलु कोविदः । [१८-१] अशनसद्वसनाधपि दीयते
जगति जीवितपालनलोलुपैः ॥२०॥ निखिलदानफलं तदिदं मतं
मतिमतामभयस्य विहायितम् । सकलसत्त्वसमूह[समी. ]हितं
महदतो महितं जगते हितम् ॥२१॥

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दानादिप्रकरणम् ज्ञानदानं समीहन्ते महीयांसो महाधियः। महनीया महाभागा विरलाः केऽपि मानवाः ॥२२॥ अन्नादेश्च ग्रहीतारस्तारकास्तारचेतसः । दुर्लभा मुनयोऽन्येऽपि दीनाचाः कतिचिन्नराः ॥२३॥ सम्पत्यभावादशनादि दातुं . ज्ञानं च शक्यं सकलैने लोकैः। अदीय[ १८-२]मानेऽपि न च द्वयेऽपि
सम्पद्यतेऽस्मिन्नरकादिपातः ॥२४॥ अभयमदत्तं दारुणनरकादिनिपातकारणं तेन । स्ववशमकष्टमनश्वरमनिशं देयं कुशलकामैः ॥२५॥ विषयोऽस्य सर्वजीवा मुक्ताः संसारिणश्च ते द्वेधा । संसारिणो द्विधा स्युः स्थावरजङ्गमविभागेन ॥२६॥ अवनिवने पवनसखः पवनश्च वनस्पतिश्च पञ्चविधाः । स्थावरसंज्ञा ज्ञेया विकलाक्षा द्वित्रिचतुरक्षाः ॥२७॥ पञ्चेन्द्रियैः सहैते जङ्गमनाम्ना समाम्नाताः । इति जीवा निजजीवितसदृशाः सदृशा [सदा] [१९-२]श्याः ॥२८॥ नानादुःसहदुःखदूनमनसो दीना दयाभाजनं,
जायन्ते यदतीवतीव्रविविधव्याधिव्यथाव्याकुलाः । दारिद्रयोपहताः पराभवपदं यन्मानिनो मानवा
स्तन्मन्ये परपोडनाविषतरोः पुष्पं फलं चापरम् ॥२९॥ . उदग्रतारुण्यजुषां च योषितां
यदत्र वैधव्यमहाविडम्बना । भवेदथो दुर्भगतादरिद्रता
प्रभृत्यदो निर्दयताविजृम्भितम् ॥३०॥ सम्पद्यते मृतापत्या पत्या नित्यं वियुज्यते । पतत्यत्यन्तसापत्न्ये स्त्री निस्त्रिंशतयाऽनिशम् ॥३१॥ इहामगर्भेषु च यान्ति जन्तवो
[१९-२] मृति कुमारास्तरुणाश्च दारुणाम् । अपूर्णकामा कमनीयकामिनी
मनोरमा निर्दयताप्रसादतः ॥३२॥

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श्रीमत्सूराचार्यविरचितम् यज्जीवलोके लोकानामकल्याणं विलोक्यते । हिंसाफलमिदं सर्व वदन्ति वदतांवराः ॥३३॥ . दहनदम्भनवाहनदोहन
र्वधविबन्धनरोधनकर्तनैः । दमनभेदनखेदनमारण
प्रमुखदुःखगणैर तिदारुणैः ॥३४॥ दन्दह्यन्ते कृपाऽपात्रं विचित्रैः पशवोऽत्र यत् । स जन्तुघातसञ्जातपापपादपपल्लवः ॥३५॥ उदन्यया दुःसह[२०-१]याऽशनायया
नितान्तशीतातपवातपीडया। मृतिं मृगाद्या गुरुभिर्गदवजै
वजन्ति तज्जन्तुविधातचेष्टितम् ॥३६॥ असम्प्राप्तप्रतीकाराः सतां कारुण्यगोचराः । चिरं जीवन्ति रोगार्ता जीवघाताद्वनेचराः ॥३७॥ प्रपाय्यन्ते तप्तं त्रपु दहनकल्पं दहदहो
प्रखाद्यन्ते मांसं निजतनुसमुत्थं सुविरसम् । विपाट्यन्ते चित्रेनिशितकरपत्रैरकरुणं
प्रशाय्यन्ते शय्यां प्रतिदहन[२०-२]हेतिप्रतिभयाम् ॥३८॥ कुम्भीपाकेन बध्यन्ते प्रास्फाल्यन्ते शिलातले । पील्यन्ते चित्रयन्त्रेषु परतन्त्रा यथेक्षवः ॥३९॥ इत्थं कदर्थनमनेकविधं सहन्ते
यन्नारका नरककूपकमध्यमग्नाः । . कालं प्रभूतमतिमात्रमनन्तरालं
___ हिंसाफलं तदखिलं खलु खेलतीह ॥४०॥ जन्तूपघातजनितोत्कटपातकस्य
- मत्वा कटु प्रकटमत्र विपाकमेनम् । भव्या भवन्तु भवसम्भवदुःखभीताः
प्राणिप्रबन्ध[२१-१]परिरक्षणबद्धकक्षाः ॥४१॥ येषां यत्र समुत्पत्तिस्तेषां तत्र परा रतिः । निम्बकीटस्य निम्बेऽपि रतिर्लोकेऽपि कथ्यते ॥४२॥

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दानादिप्रकरणम्
पुरन्दरः पुरन्दारैरुदारैः सममामरीम् ।
अधिष्ठितो यथा मर्तु तथा मर्त्योऽपि नेच्छति ॥४३॥ अमेध्यमध्ये कोटस्य सुरेन्द्रस्य सुरालये । समाना जीविताकाङ्क्षा तुल्यं मृत्युभयं द्वयोः ॥४४॥ दरिद्रो दुर्भगो दुस्ः सदाधिव्याधिबाधितः । पराश्रितः पराभूतः प्राणी प्राणितुमिच्छति ॥४५॥
येन ये[२१ - २] न प्रकारेण प्राणिनां जायते व्यथा । तं तं दूरेण धर्मार्थी वर्जयेद् दुर्जनं यथा ॥ ४६ ॥ सकलरोगनराविकला जना
"जनितसज्जनमानसरञ्जनाः ।
यदतुलं विलसन्ति चिरायुष
स्तदखिलं खलु जीवदयाफलम् ॥४७॥
रति रतेरुत्तमरूपसम्पदा
सदा नुदन्त्यः सुखसम्पदां पदम् । दयानुभावेन विभूतिभाजनं
भवन्ति रामाः सुभगाः शुभाङ्गजाः ॥ ४८ ॥ कन्दर्प नष्टदर्पं प्रविदधदधिकं देहकान्त्या लसन्त्या
लोकानां नेत्र पार्न इव रज [ २२ - १]नीनायकः पीयमानः । मर्त्यः पुत्रैः कलत्रैर्विरहविरहितो मोदते दोर्घकालं
कल्पः कल्याणहेतोरभयवितरणात्तारतारुण्य पुण्यः ॥ ४९ ॥ निर्व्यासङ्गमनङ्गतापरहिता यत् प्रेयसीसङ्गताः
श्रीशृङ्गाररसैकसागरगता निश्चिन्तचित्ता नराः । नीरोगा जरसा विमुक्तवपुषो जीवन्ति पल्यत्रयं

तन्मन्येऽभयदाननिर्मललसच्चिन्तामणेश्चेष्टितम् ||५० ||
अनुत्तरनिवासिनो [२२ - २] यदतराणि भूयांस्यहो
सदा सुखमनुत्तमं शिवसुखोपमं भुञ्जते । अचिन्त (न्त्य) मवपुः क्रियं विगतपारवश्यव्यथा
व्यतीतविषयस्पृहास्तदतुलं दयायाः फलम् ॥५१॥
१५

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श्रीमत्सूराचार्यविरचितं यन्निर्वाणे जननमरणव्याधिमुक्ते विमुक्ता
वाञ्छोच्छेदोच्छलितकलितक्लेशविश्लेषसौख्ये । श्लाघ्यस्थानोपमितिरहिते नित्यमेकान्तकान्ते
संतिष्ठन्ते विलसितमिदं प्राणिसंरक्षणस्य ॥५२॥ स्वर्गापवर्गसुखसम्पदियं परोक्षा
प्रत्यक्षमेव फलमेतदहिंसकस्य । यत्प्रस्तुतस्तुतिकृतानति विश्वविश्वं विश्वासमेति कु - - - - - - [२३-१] रत्वम् ॥५३॥
॥ तृतीयोऽवसरोऽवसितः॥

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चतुर्थोऽवसरः अन्नादिदानमिदमस्तनिदानबन्धं
सद्भावनाविधिपरस्य भवप्रबन्धम् । छिन्ते यशो वितनुते कुशलं प्रसूते
दातुः परं जनयतीह जनानुरागम् ॥१॥ आगांसि संस्थगयति प्रकटीकरोति
विद्यादिकं गुणगण गणनां विधत्ते । क्रुद्धं प्रसादयति सादयते विपत्ति
सम्पत्तिमानयति किं न शुभं बिभर्ति ॥२॥ स्वर्गादिमुख्यसुखसम्पदवाप्तिहेतुः
संसारसागरसमुत्तरणैकसेतुः । दानं जिनेन सदनस्थजनस्य युक्त
___मग्रेसर सुकृतसा[२३-२]धनमेतदुक्तम् ॥३। शूरः सुरूपः सुभगोऽस्तु वाग्मी
___ शस्त्राणि शास्त्राणि विदाङ्करोतु । दानं विना दिग्वलयं समस्त
मयों न कीर्त्या धवलं विधत्ते ।।४॥ आहाराध भवति ददता साधुदेहं प्रदत्तं
दत्ते देहे सकलमतुलं निर्मलं धर्मकर्म । तस्माद्दानं निरुपममिदं साधनं धर्मराशे
. रस्याभावे विरमति यतो मुक्तिमार्गः समनः ॥५॥ अकलाकुशले कुलशीलवर्जिते सकलविमलगुणविकले । दातरि कल्पतराविव नरे नु रज्यन्ति जननिवहाः ॥६॥ अशेषदोषसङ्घातं दानमे[२४-१]कं शरीरिणाम्। . तिरोदधाति वस्तूनां रूपं वान्तपिवोद्धतम् ॥७॥ . शोलं कुलं कुशलतां च कलाकलापे
- शौचं शुचीनि चरितानि तथाऽपराणि । .. विश्राणनं तनुमतां नयति प्रकाशं
वस्तूनि रोचिरिव चण्डरुचेः प्रचण्डम् ॥८॥

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श्रीमत्सूराचार्यविरचितम् समग्रसद्गुणग्रामग्रामणीरिव गण्यते । निर्गुणोऽपि जनैर्दाता चिन्तामणिरिवोपलः ॥९॥ कान्ता नितान्तकुपिता निजवल्लभाय
यावल्लभेत शुभदुर्लभभूषणादि । तावत् प्रसीदति निषोदति सन्निधाने
दानं प्रसाधनविधाविह सिद्धतन्त्रम् ॥१०॥ कान्ताप्रसादनविधिप्रमु[२४-२Jखं न मुख्य
दृष्टान्तमात्रमिदमत्र फलं मयोक्तम् । दानार्जितोर्जितशुभोदयतस्तु पुंसां
कल्याणमेव सकलं भवतीति युक्तम् ॥११॥ द्रविणं विश्राणयतामुपद्रवा विद्रवन्ति पुरुषाणाम् । दानं व्यसनहुताशनविनाशनघनाघनवनौषः ॥१२॥ स्पर्शनं सपदि सम्पदा पद
हाटकस्य निपतन्ति कोटयः । पात्रदातृसदनेषु दानतः
सुप्रसिद्धमिदमागमे यतः ॥१३॥ भोगाः श्रीशालिभद्रप्रमुख तनुमतां सम्मताः सुप्रसिद्धाः
सिद्धान्ते मूलदेवप्रभृतितनुभृतां प्राज्यराण्यादयश्च । निर्वाणं श्रीजि[२५-१]नेभ्यः प्रथमपृथुतपोऽनन्तरं पारणायां
दातृणां तत्र दानात् फलमलघु भवे वादि(?) यद्वा तृतीये ॥१४॥ एक वस्तु वितीर्यमाणमडकं () राजादिसाधारणं - [राज्यं सत्वरगत्वरं स्थिरतरं स्थूरं परव्याहृतम् । सूते कीर्तिजनानुरागसुकृतस्तोमं तथाप्युधमो ____दाने किं न विधीयते ध्रुवमहालामे शुभे लोभिनः ! ॥१५॥ सत्यं चेद्भवतां प्रियं धनमपि प्राणात्यये दुस्त्यजं
वृद्धिं यातममन्दसम्मदरसं चित्ते विधत्ते जनाः(१)। सुक्षेत्रेषु तदाखिछेषु वपत श्रद्धाम्बुभिः सिञ्चत ,
श्रेयोऽनन्तगुणं भविष्यति यतः कालेऽब(? म)लं प्राप्नुत ॥१६॥

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रम्ये तीर्थनाथस्य बिम्बे
सप्तक्षेत्र्यां मोक्षलक्ष्मी प्रसूते
लाये सङ्घे पुस्तके च प्रशस्ते ।
मदनसूदनसुन्दर मन्दिरं
सूतं भव्यैः सत्तमं वित्त [ २५ - २ ] बीजम् ॥१७॥
भवति कारयतां करवर्तिनी
दानादिप्रकरणम्
गरिमनिर्जितलज्जित मन्दरम् ।

प्रणयिनीव विमानवरावली ||१८||
ये कारयन्ति सदनं भवसूदनस्य
ते भासुरं सुरविमानममानमाप्य । हारा इवातिकमनीयकुचोन्नतेषु
वक्षस्थलेषु विलसन्ति विलासिनीनाम् ॥१९॥ सुन्दरं मन्दरोदारं मन्दिरं मदनद्विषः । कारयित्वाऽधिरोहन्ति सालम्बा लीलया दिवम् ॥२०॥ भग्नाद्रिशृङ्गशृङ्गारमगारं त्रिजगद्गुरोः ।
निर्माय निर्मलं धाम शिवं धावन्ति धार्मिकाः ॥२१॥ ता पार्ण भक्तिपूर्णाः कुटीरं
शक्त्या जैनं ये जनाः कारयन्ते ।
मुख्यं सौख्यं तेऽपि मयमराणां
अधममध्यमसत्तम -
भूयो भुक्त्वा मोक्षलक्ष्मी लभन्ते ||२२|| [ २६-१]
सदनपुस्तक सुप्रतिमादितः ।
भवति येन फलं न भिदेलिमं
किमुत सत्परिणाम विशेषतः ॥ २३ ॥
भो भो भव्या विभाव्येदं यतध्वं भावशुद्धये । सर्वकामदुघा लाग्या भावशुद्धिः शुभात्मनाम् ॥ २४ ॥ धर्मसत्रं गुणक्षेत्रं प्राणित्राणामृतप्रपा । श्रीजिनायतनं नाम समाम्नातं मनीषिभिः ॥ २५ ॥ स्वर्गापवर्गसोपानं दुर्गतिद्वाररोधनम् । मन्दिरं मदनारातेरामनन्ति मनस्विनः ॥ २६॥
१९

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- श्रीमत्सूराचार्यविरचितं
आयान्या(?) यतते[२६ - २ ] यतो यतिजनाः कुर्वन्ति सदेशनां श्रुत्वा धर्मपरा भवन्ति भविनो भव्या भवाम्भोनिधिम् । अक्लेशेन तरन्ति दुस्तरतरं तस्मादिदं कुर्वता
कल्याणं सकलं जनस्य जनितं सत्त्वेन सत्त्वाप्तिना ||२७| मस्तकमाणिक्यं क्षोणीमण्डलमण्डनम् ।
कोsपि कारयते पुण्यः कुलकेतुर्निकेतनम् ||२८|| तेन कृत्यं कृतं सर्वं दुष्कृतं च निराकृतम् । कृतिना कारितं येन केतनं पुण्यकेतनम् ||२९|| रोचिष्णुरत्नचयनिर्मि [२७ - १] तनिर्मलाङ्ग
स्फाशं स्फुटस्फुरदुरुस्फुटिकां सुरूपाम् । श्रीराजपट्टघटितां प्रबलप्रवालां
कार्तस्वरप्रवरभास्वरकान्तकायाम् ॥३०॥ सद्रीतिका - रजत-दन्तमय महिष्ठां
श्रेष्ठां गरिष्ठशुभकाष्ठकृतप्रतिष्ठाम् । ये मृण्मयीमपि तनिष्ठितनुं स्वशक्त्या
निर्मापयन्ति विधिना प्रतिमां जिनस्य ॥३१॥ वियोगदौर्भाग्यदरिद्रताव्यथां
पराभवं दुस्सहदुःस्थताकथाम् । विदन्ति वार्तामपि तेन दुर्गते
भीष्टपुण्या इव पापसङ्गतेः ॥३२॥ सत्यङ्कारोर्पितः स्वर्गे मर्त्यशर्म वशीकृतम् । शासनं लेखितं मोक्षे पुंसा कारयता जिनम् ॥ ३३॥ कल्याणसम्पदखिलाऽपि वशीकृतोच्चै -
रुच्चाटितं स्वमनसो ननु वैमन[ २७-२] स्यम् । विद्वेषितोऽनभिमता हित सम्प्रयोगः
संस्तम्भितोऽतिशुभवल्लभविप्रयोगः ॥ ३४ ॥
तन्नास्ति यन्न विहितं स्वहितं प्रशस्तं
तन्नास्ति यन्न दुरितं त्वरितं निरस्तम् । मन संविदधता प्रतिमाप्रतिष्ठा -
मात्मा नरोत्तमपदे गमितप्रतिष्ठाम् ||३५||

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दानादिप्रकरणम् स्वर्विषयभुक्तिभूर्जे स्वहस्तितं सौख्यपत्तला लिखिता । मुक्तौ दूतो भूतः स्थापयतां जिनपतिप्रतिमाम् ॥ ३६॥ सत्पुरुषाणां मध्ये कृतो निबद्धो निवारिता सेवा । जिनराजाज्ञाराधनविधानतः फलमिदं सिद्धम् ||३७|| प्रतिष्ठि[ २८- १] तो जगन्नाथो यावन्नालङ्कृतो नराः । कथङ्कारमलङ्कारैस्तावद् भूयेत भूतले ॥३८॥ यत्नेन रत्नखचितं रुचितं तिरीटं
ये हाटकादिघटितं स्फुटकोटिकूटम् । भक्त्या जिनाधिपतिमूर्ध्नि निवेशयन्ति
ते शेखरा इव शिरःसु नृणां भवन्ति ॥३९॥ ये जिनं पतिभालतले तिलकं रचयन्ति रत्नचयरुचिरम् । स्युर्महतामपि महिता महीतलस्यापि तिलकास्ते - ॥४०॥ [ २८-२] देवकर्णयुगले तु कुण्डले
कुर्वतां स्फुरितदीप्तिमण्डले ।
7
जीव नन्द जय देव केवलं
पेशलं विशति कर्णयोर्वचः ॥४१॥ ग्रैवेयं ग्रीवायां समग्रजगदग्रिमस्य रचयन्ति । रत्नचितमुचितं चञ्चञ्चामीकरं चारुम् ||४२॥ कण्ठोपकण्ठे कठिनस्तनीनां
हठाल्लुठत्युज्ज्वलकण्ठिकेव ।
. उत्कण्ठिता कोमलकामिनीनां
तेषां नतिः सन्ततमातताक्षी ॥४३॥ यस्तीर्थकृतां सुकृती हारं वक्षस्थळे[ २९ - १] sवलम्बयति । हारायते मनोहरहरिणाक्षीणां स हृदयेषु ॥ ४४॥ श्रीवत्समतिविशाले जिनेशवक्षःस्थळे निवेशयताम् । शेते वक्षस्तल्पे श्रान्तेव श्री रविश्रान्तम् ॥ ४५ ॥ अङ्गदे जगदीशस्य कुर्वतामङ्गसङ्गिनी । जयश्रीः बाढबद्धेव बाहुदण्डौ न मुञ्चति ॥४६॥ यो निभुजयोर्भक्त्या निवेशयेन्मणिमयानि वलयानि । भूवलयं भुजयुगले प्रविलसति विलासिनस्तस्य ॥४७॥

२१

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२२:
श्रीमत्सूराचार्यविरचितं एवमादिमलङ्कारं कारयन्ति जिनस्य ये । निवारयन्ति [ २९-२] दुर्वारं नरास्ते दुःखवारणम् ॥४८॥ स्नात्रं जगत्त्रयपतेर्विधिना विधाय
___ सर्वाङ्गसङ्गतमसङ्गतसर्वतापाः । निर्धूतधौतकलधौतरुचोतिरोच्यं
श्रेयोऽनुभूय भवभावभिदो भवन्ति ॥४९॥ नश्यन्ति मलतापायाः कुर्वतां जिनमज्जनम् । आश्चर्य न विचार्यन्ते विभूनां हि विभूतयः ॥५०॥ . श्रीखण्डकुङ्कुमरसादिविलेपनानि
कर्पूरसन्मृगमदादिविमिश्रितानि । कृत्वा विभोः सुरभिसुन्दरदीप्रदेहा
दिव्याङ्गनाजनमनोऽभिमता रमन्ते ॥५१॥ महामूल्यै[ ३०-१]र्माल्यैः परिमलमिलन्मत्तमधुपैः
सपर्या पर्याप्त सकलजगदाप्तस्य विधिना । विधायोल्लोचाधं विविधमनवद्य सरभसः
सुरस्त्रीभिः सार्धं विलसति शिवं चानुवसति ॥५२॥ भक्ताधैर्भूरिभक्षतजनहृदयैर्मोदकाचैः सुखाद्यैः
सारैश्चित्रैः पवित्रैः सुरससुरभिभिः पेयचूण्यावलेयः । ' देधा सद्भक्तियुक्तं बलिमतुलफलं देवदेवाय दत्त्वा
गृह्णीताह्राय भव्या निधिमिव विधिना शर्मद[ ३०-२] धर्मराशिम् ॥५३॥ दूराकारितभूरिलोकनिकरां सर्वत्र दत्ताभयां
दानानन्दितदीनमार्गणगणां सङ्गीतवा थाद्भुताम् । यात्रां चित्रविलासलास्य सुभगां तुङ्गभ्रमत्स्यन्दनां । कृत्वा तीर्थ कृतां भवन्ति कृतिनो नित्यप्रवृत्तोत्सवाः ॥५४॥
॥चतुर्थोऽवसरोऽवसितः ॥

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पञ्चमोऽवसरः
आगमो वीतरागस्य वचनं स्यादवञ्चनम् । सम्मोहरागरोषाः स्युर्दोषा वञ्चनहेतवः ॥ १॥ युक्तायुक्तं विवेक्तुं ना मूढो परिवृढो दृढम् । [ ३१ - १] ब्रूते हेयमुपादेयं द्रव्यं कूटं खरं यथा ॥२॥ रक्तो वक्ति निराचार सदाचार सुहृज्जनम् । द्विष्टो द्विषज्जनं शिष्टमाचष्टे दुष्टचेष्टितम् ||३||
इत्थं मोहादिदोषेण पुरुषो भाषते मृषा । * रागादिदोषमुक्तस्य किमुक्तौ कारणं मुधा ||४| बचो विचार्यमाणं तु विचारचतुरैर्नरैः । अकर्तृकं घटाकोटिसंटङ्कं नातिटीकते ॥५॥ 'ताल्वादिहेतुव्यापारपारवश्येन दृश्यते ।
अवश्यं वचनं सर्वं तत् कथं कथ्यतेऽन्यथा ॥६॥ यदुत्पाथः पदार्थो हि निश्वितो यो विपश्वि [ ३१ - २ ] ता । सततः सर्वदा ज्ञेयो धूमो धूमध्वजादिव ||७||
अथ वेदस्य कर्तार नरं नोपलभामहे । अपौरुषेयतामस्य परिभाषामहे ततः ॥ ८॥ देशान्तरादावुत्पन्नाः पदार्था ये पटादयः ।
अदृष्टकर्तृकास्तेऽपि नन्वेवं स्युरकर्तृकाः ॥ ९ ॥ अथैतेषां विधातारस्तदेशादिव्यवस्थितैः । प्रमोयन्ते ततः सन्तु पौरुषेयाः पटादयः ॥१०॥ ननु वेदस्य कर्तारं तदेशादिगता जनाः । न जातु जानते वेत्ति कथमेतद्भवादृशः ॥ ११॥ वेदकर्तृ परिज्ञातृशून्यं विश्व [ ३२ - १ ]मिदं सदा । इति यो वेत्ति सर्वज्ञः स एव भगवानिति ॥ १२॥ किञ्च वेदो निजं नार्थं समर्थो भाषितुं स्वयम् । यज्ञतत्फलसम्बन्धं सम्बुध्यन्ते बुधाः कथम् ॥ १३ ॥

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२४

श्रीमत्सूराचार्यविरचितम्
स्वयं सङ्कल्प्य जल्पन्तो दोषदूषितबुद्धयः । प्रेक्षावतां कथं ग्राह्यवचनाः स्युर्द्विजा यतः ॥ १४ ॥ नरोत्तमं निराकृत्यं (त्य) नरपाशं पशुप्रियाः । धर्मोपदेशदातारं वदन्तो विप्रतारकाः ॥ १५ ॥ ततोऽतीतादिकानन्तवस्तुविस्तारवेदकः । उपदेष्टा जिनो युक्तः सर्वसत्त्वहितो यतः ॥ १६॥ प्रक्षीणदूषणव्रातः परार्थै[३२ - २]कमहाव्रतः । निष्कारणो जगदबन्धुर्बन्धुरः करुणाम्बुधिः ॥ १७॥ अचिन्त्यपुण्यप्राग्भारः प्राप्ताद्भुतमहोदयः । सदेवचक्रशक्रादिचक्रवर्तिनतक्रमः ॥ १८ ॥ समग्रसंशय ग्रामध्वान्तविध्वंसनक्षमः । लोकालोका मलालोक केवला पूर्व भास्करः ॥१९॥ कान्तमेकान्ततः सर्वसत्त्वसार्थ सुखावहम् । भाषते यज्जगन्नाथो वचनं तत् सदागमः ॥२०॥ पूर्वापराविरुद्धं दृष्टे संवाधबाधितमदृष्टे ।
क्वचिदप्यतीन्द्रियेऽपि हि संवादादुष्टमाहात्म्यम् ॥२१॥ कान्ती जिनैरनेकान्तो व्याहृतो व्या[ ३३ - १] हतो न हि । नीवादिकः पदार्थों वा धर्मों वाप्यवधादिकः ॥२२॥ उत्पद्यन्ते विपद्यन्ते पदार्थाः पर्ययात्मना । ध्रुवा द्रव्यात्मना सर्वे बहिरन्तश्च सर्वदा ||२३|| निःसन्देहविपर्यासं पर्यायैः पर्युपासितम् । बाल्यादिभिर्निजं देहं पश्यन्नेक महर्निशम् ॥२४॥ अन्तरात्मानमप्येकं शोकानन्दादिभिर्युतम् ।
समस्त वस्तुविस्तारं दोष (दिष्ट) मित्थं त्रयात्मकम् ॥२५॥ 'कथं युक्तमनेकान्तं ' दूषयत्येष सौगतः । सङ्गतासङ्गतज्ञानं यदि वाऽनात्मके कुतः ॥ २६ ॥
यथा प्रत्यक्षतः सिद्धं पर्यायमनुमन्यसे ।
द्रव्यं [ ३३-२] तथाऽनुमन्यस्व न मुनेर्मत्सरः क्षमः ||२७|| उत्पत्त्यनन्तरं नष्टे पदार्थे सर्वथा वृथा । तपोनियमदानाचा बन्धमोक्षौ च दुर्घटौ ॥२८॥

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दानादिप्रकरणम् क्षणेन दातरि क्षीणे भोक्ता दानफलस्य कः । क्षणोऽन्यश्चेत् कृतध्वंसः स्यादेवं चाकृतागमः ॥२९॥ विनाशे प्राणिनोः सद्यो हिंसाध्यानादिकारिणोः । बन्धमोक्षो कयोः स्यातामन्ययोश्चेदहेतुको ॥३०॥ अस्तीह प्रचुरं वाच्यमरुच्यमिति नोच्यते ।। सुखावबोधं प्रायेण प्राणिभ्यो रोचते वचः ॥३१॥ प्रत्यक्षादिप्रतिक्षिप्तो नित्यपक्षोऽप्यसङ्ग[३४-१]तः । अपरापरमर्यायं पार्यालोक्यखिलं यतः ॥३२॥ किं च धर्माद्यनुष्ठानं निश्चलात्म[नि] निष्फलम् । न धर्मादुपकारोऽस्य नापकारोऽस्त्यधर्मतः ॥३॥ ब्रह्महत्यादिदोषोऽपि नास्ति घाताद्यभावतः ।। बालादि न युवादि स्यान्नित्यस्याविचलत्वतः ॥३४॥ इत्येकान्तोपगमे समस्तमसमञ्जसं समासजति । तस्मादुपगन्तव्यः प्रमाणतो वस्तुपरिणामः ॥३५॥ प्रतिसमयं प्राचीन रूपमभवदुत्तरं च भवति, पुनः । वस्तु ध्रुवं कथश्चन काञ्चनवलितादि, परिणामि ॥३६॥ यस्याभावे सर्वे व्यवहाराः सम्भवन्ति ने जनस्य । जीयात् स जीवितसमोऽनेकान्तः. सर्वथा कान्तः ॥३७॥ जीवादिकमपि तत्त्वं न विरुद्धं सत्प्रमाणतः सिद्धम् । जिनसिद्धान्ताभिहितं धर्माद्यपि सर्वसत्त्वहितम् ॥३८॥ बाधाविकलं सकलं धर्मादिकमप्यतीन्द्रियं वस्तु । युक्त युक्तिविवक(चित्रे )रनुमीयत. एव किञ्चिद्रपि. ।।३९॥ यत्रापि नानु[३४-२]मानं क्रमते ननु मादृशस्य मन्दमतेः । बहुधा दृष्टापञ्चनजिनवचनात्तदपि निश्चेयम् ॥४०॥ लोकोऽपि सत्यवादं संवादाद्वादिनं विनिश्चित्य । सन्दिग्धेऽर्थे साक्षिणमङ्गीकुरुते प्रमाणतया ॥४१॥ न च भगवतोऽस्ति किञ्चन वञ्चनवचने निमित्तमित्युक्तम् । जिनवचनं पुनरेतन्निश्चितमाप्तोपदेशादेः ॥४२॥.

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श्रीमत्सूराचार्यविरचितं आप्तपरम्पपरया स्याद् ग्रन्थेनान्येन वचनसाम्येन । सन्दिग्पार्थे वचने क्वचन जिनोक्तत्वनिश्चयनम् ॥४३॥ लोकेऽपि श्लोकादौ विपश्चितः कर्तृनिश्चिति केचित् । दृश्यन्ते सादृश्यात्] कुर्वन्तो वचनपरिचित्या ॥४४॥ धर्मास्तिकायमुख्यं कथञ्चिदप्यस्तु वस्तु किं तेन । कृत्याकृत्यं चिन्त्यं सुचेतसा पुण्यपापादि ॥४५॥ तत्रास्ति कर्म चित्र विचित्रफलसमुपलम्भतोऽनुमितम् । [३५-१] जातं हेतोः सदृशान्न दृश्यते विसदृशं कार्यम् ॥४६॥ स्याज्जातरूपजातो न राजतो जातु जातुषो वापि । वलयादिरलङ्कारस्तच्चित्राज्जायते चित्रम् ॥४०॥ एकजनकादिजनिती स्त्रीपुंसौ यमलको प्रसाधयतः । भिदुरायुःसौभाग्यादिभागिनो भेदकं कर्म ॥४८॥ रजतस्थालिस्थापितनिर्मलजलजातजन्तुजातं च । विविधतनुजातिवर्ण वर्णयति नियामकं कर्म ॥४९॥ समेऽपि व्यापारे पुरुषयुगलस्यामलधियः ।
समाने कालादौ सकलगुणसाम्ये समजनि । यदेकस्यानर्थः प्रकटमितरस्यार्थनिचयो
विनिश्चयं कर्म स्फुटतरमितोऽस्तीत्यनुमितेः ॥५०॥ शूरः शुचिः सुवचनोऽनुपमानुरागः
___ प्राज्ञः कलासु कुशलः कलितेशचित्रः(तः) । ३५-२7 यत्सेवको न लभते नृपतेरुदारा
तत्कर्मनिर्मितमिति ध्रुवमामनन्ति ॥५१॥ यन्नृपतेः क्षपणादपि वल्गु फलमफल्गु वल्लभ लभते । अधमाधमोऽपि मनुजस्तेनानुमिमीमहे कर्म ॥५२॥ दारिद्रयं विदुषां विपन्नयवतां सम्पद्गुणद्वेषिणां
वैधव्यं च वधूजनस्य वयसि प्रोल्लासिपीनस्तने । यत् प्रेयोविरहः स्थितिः सह खलैरन्यस्त्विदं दारुणं
मुक्त्वा कर्म विचेतनं विकरुणं कश्चेतनश्चेष्टते ॥५३॥

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दानादिप्रकरणम् दौर्गत्यं यदुदात्तचित्तसुधियां व्याधिव्यथाऽभोगिनां
दौर्भाग्यं रमणीयरूपरमणोलोकस्य लक्ष्मीवताम् । तारुण्ये मरणं जितस्मरवपुः श्रीणां जरा श्रीमतां
नैवेदं समपत्स्यतापहृदयं कर्मा भविष्यन्न चेत् ॥५४॥ शील कुलमकलङ्[३६-१]के कलाकलापातिकौशलं शौर्यम् । खलजन इवोपकारं निखिल विफलयति खलु कर्म ॥५५।। नयविनयादिविभूषितमदूषितापारपौरुषं पुरुषम् । कलुषमकलितमकाले समूलकाषं कषति कर्म ॥५६॥ अनुगुणेऽनुगुणं विगुणेऽन्यथा
. परिजनस्वजनेष्टजनादिकम् । भवति कर्मणि हन्त ! शरीरिणां
__ नरपताविव पत्तिजनादिकम् ॥५७॥ विगुणस्य पुरस्कारं कारयता गुणवतस्तिरस्कारम् । दृ(धृ)ष्टादृष्टेनायं निवेदितो निबिडनिजजडिमा ॥५८॥ [३६-२] किश्चाविवादविषयो विहाय लोकायतं विषयलोलम् । कर्मान्ये मन्यन्ते सामान्येनाऽऽस्तिकाः सर्वे ॥५९।। धर्माधौ सुखदुःखसाधने धीधनैरभिदधाते । . तावपि. विलोकितफलौ क्वचिदिह लोकेऽपि खलु कुशलैः ॥६०॥ संयमभाजो जनजनितपूजना भाजनं जना यशसाम् । दृश्यन्ते द्वन्द्वद्वयवियोगिनो योगिनः सुखिनः ॥६१॥ आरम्भे संरम्भात् परिग्रहे चाऽऽग्रहा[८] द्विधा द्वन्द्वः। तनुचित्तसङ्गतो वा न सङ्गतस्त्यक्तसङ्गानाम् ॥६२॥ रागादिरोगपूगापगमात् पर[३७-१]मसुखसङ्गमः सुगमः ।। आगमर्गादतोऽनुभवानुमानसिद्धो विशुद्धबुद्धीनाम् ॥१३॥ शमोपशमसमुत्थं समनुभवन्त्येव लेशतः शमिनः । शिवशर्म चानागतमुपागतं योगरागेण ॥६४॥ अनुमीयतेऽत एव हि रागाभावः सदुपशमातिशये । सद्भावनया दाह्याभाव इव हुताशनातिशये ॥६५॥ यो यस्येह विरोधी दृष्टस्तस्योदये तदितरस्य । भवति विनाशोऽवश्यं दाह्यस्येवानलाभ्युदये ॥६६॥

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२८

श्रीमत्सूराचार्यविरचितं
ज्ञानोपशमोपचयादज्ञानानुपशमापचयदृष्ट्या | अ[ ३७ - २] वधार्यते विरोघादज्ञानादेः क्षयोऽत्यन्तम् ॥६७॥ चिरकालालीनं कलधौतोपलमलमिव प्रयोगेण । शटिति विघटते जन्तोः कर्म ज्ञानादियोगेन ॥६८॥ पापस्यापि विलोकयन्ति लोकाः फलं दारुणं
चौराणां वधबन्धनं बहुविधं वित्तापहारादिकम । जिह्वा च्छेदन भेदनान्यपयशो लोके मृषाभाषिणां
नानाकारनिकारमङ्ग विगमानन्याङ्गनासङ्गिनाम् ॥ ६९ ॥ सुव्यक्तफलं पापं यस्य चिकीर्षाऽपि चित्तसन्तापम् । कुरुते करणमकरुणं नृणां प्राणद्रविणहर [३८-१ १] णम् ॥७०॥ अच्छी चूडामणि केवलिका ज्योतिरमलशास्त्रादेः । संवादिनो जिनोक्तादतीन्द्रियेऽप्यागमः सत्यः ॥ ७१ ॥ एवंविधसिद्धान्तात् सर्वज्ञः साधु साध्यते साधु विप्रतिपत्तौ झटिति प्रकटं कूटस्य दुर्दृशस्यापि ॥ ७२ ॥ लिङ्गागमविगमे यो यदृतं जल्पति स वेत्ति तदवश्यम् । कथां कथयस्तथ्यां नर इव लिङ्गागमापगमे ॥ ७३ ॥ नैवागमो ऽस्त्यमूलः सम्बद्धाग्रहणतो न लिङ्गमपि । तथ्यमतीन्द्रियमर्थ साक्षाद्विदितं जिनो वदति ॥७४ || धर्म विशुद्धमधिगच्छति [ ३८-२] साधुबोध यः श्रदधात्यविधुरो विधिना विधत्ते । सम्बोधयत्यबुधभव्यजनं भवान्धे
रुत्तारकः स करुणः स गुरुर्गुणाढ्यः ॥७५॥ यो बोद्धा श्रद्धालुः स्पृहयालु: शिवपदाय सुदयालुः । धर्मं गृणाति जनमनुग्रहयालुः सोऽपि गुरुरतन्द्रालुः ॥७६॥ देवागमगुरुतत्त्वं परीक्षितं पण्डितैरुपादेयम् । तापाद्यैरिव काश्चनमिह वञ्चनमश्चनमनर्थे ॥ ७७|| गुरुदेवयोः स्वरूपं निरूपितं प्रक्रमागतं किमपि । आगमतत्त्वं प्रकृतं समासतस्तत् समाम्नातम् ॥७८॥ आगमाधि [ ३९ - १ ] गमनीयमशेषं निर्दिशन्ति खलु धर्मविशेषम् । आगमव्यपगमे हि नियोगाज्जायते सकलधर्मविलोपः ॥ ७९ ॥

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· दानादिप्रकरणम् मालोकेन विना लोको मार्ग नालोकते यथा । विनाऽऽगमेन धर्मार्थी धर्माध्वानं जनस्तथा ॥८॥ उच्छिद्यमानो यत्नेन धर्मानुच्छेदवाञ्छया। मागमः सति सामर्थ्य रक्षणीयो विचक्षणैः ॥८१॥ सन्धाः सपरिच्छदाः श्रुतधरा वस्त्रान्नपानादिना .
लेख्यं शस्तसमस्तपुस्तकमहावृन्दं सदानन्दनम् । आत्मीयं हिमरश्मिमण्डलतले नामेव नामामलं
दत्त्वा बन्धन- --[३९-२]दिविधिना संरक्षणीयं सदा ॥८२॥ द्रविणं साधारणमुरुकरणीयमथादरेण भरणीयम् । पुस्तकसङ्घादीनां निमित्तमापत्तिसम्पत्तौ ।।८३॥ कुर्वाणा निर्वहणं धर्मस्यानिधनमित्थमिह धनिनः । बध्नन्त्यनुबन्धि शुभं निबन्धनं बन्धनविनाशे ॥८॥ . तर्कव्याकरणाचा विद्या न भवन्ति धर्मशास्त्राणि । . निमदन्त्यविदितजिनमतजडमतयो जनाः केऽपि ॥८५॥ द्रव्यानुयोगः सकलानुयोगमध्ये प्रधानोऽभिदधे सुधीभिः । .... तर्कः प्रमाणं प्रणिगद्यतेऽसौ सद्धर्म[४०-१] शास्त्रं ननु दृष्टिवाद|८६॥ गणिते धर्मकथायां चरणे द्रव्ये भवेयुरनुयोगाः ।। व्याख्यानानि चतुर्णा तुर्यो वर्यः समाख्यातः ॥८७॥ मिथ्यादृष्टिश्रुतमपि सदृष्टिपरिग्रहात् समीचीनम् । किं काश्चन न कम्र रसानुविद्धं भवति ताम्रम् ॥८८॥ दीप इव शब्दविद्या परमात्मानं च दीपयत्युच्चैः। . मात्मप्रकाशनेऽपि हि जडानि पुनररन्यशास्त्राणि ॥८९। पङ्गुः पथि गच्छेदपि नाशब्दविशारदो नरः शास्त्रे । कथमप्यर्थविचारे पदमपि चतुरोऽपि सञ्चरति ॥९॥ व्याकरणालङ्कार छन्दःप्रमुख जिनोदितं मुख्यम् । सुगतादिमतमपि स्यात् स्यादत स्वमतमकलङ्कम् ॥९१॥ मुनिमतमपि विज्ञातं न पातकं ननु विरक्तचित्तानाम् । यत् सर्व ज्ञातव्यं कर्तव्यं न त्व[४०-२]कर्तव्यम् ।।९२॥ विज्ञाय किमपि हेयं किञ्चिदुपादेयमपरमपि दूष्यम् । तनिखिलं खलु लेख्यं ज्ञेयं सर्वज्ञमतविज्ञैः ॥९॥

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श्रीमत्सूराचार्यविरचितम् ये लेखयन्ति सकलं सुधियोऽनुयोगं
शब्दानुशासनमशेषमलङ्कृतीश्च । छन्दांसि शास्त्रमपरं च परोपकार
सम्पादनैकनिपुणाः पुरुषोत्तमास्ते ॥९४।। ते धन्या धनिनस्त एव भुवने ते कीर्तिपात्रं पर
तेषां जन्म कृतार्थमर्थनिवहं ते चाऽऽवहन्त्वन्वहम् । ते जीवन्तु चिर नराः सुचरिता जैनं शुभं शासनं
ये मजदगुरुदुःषमाम्बुधिपयस्यभ्युद्धरन्ति स्थिराः ॥१५॥ किं किं तैर्न कृतं न कि विवपितं दानं प्रदत्तं न किं
के वाऽऽपन्न निवारिता तनुमतां मोहार्णवे मज्जताम् ।.. नो पुण्यं किमुपार्जितं किमु यशस्तारं न वि[४१-१]स्तारितं
सत्कल्याणकलापकारणमिदं यैः शासनं लेखितम् ॥१६॥ निक्षिप्ता वसतो सती क्षितिपतेः सम्पत्प्रमोदास्पदं ।
. भाण्डागारितमामर स्थिरतरं श्रेष्ठ गरिष्ठं पदम् । । सत्यकारितमक्षयं शिवसुख दुःखाय दत्तं जलं धन्यैस्तैः स्वधरलेखि निखिलं यैर्वाङ्मयं निर्मलम् ॥९॥
॥पञ्चमोऽवसरोऽवप्सितः॥

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षष्ठोऽवसरः सङ्घोऽनघः स्फुरदनर्घगुणौ[प]रत्न
रत्नाकरो हितकरश्च शरीरभाजाम् । निःशेषतीर्थकर मुख्यमुनीन्द्रमान्यः
पूज्यो गुरुस्त्रिभुवनेऽपि[४१-२] समोऽस्य नान्यः ॥१॥ श्रीसङ्घतः स भवतीति कृतज्ञभावात्
पूज्यं ममापरजनाः परिपूजयन्तु । कार्य विनाऽपि विनयो गुरुणाऽपि कार्यः
प्रख्यापयन्निति जिनोऽपि नमस्यतीमम् ॥२॥ क्लेशापहं सपदि सुन्दरनामधेयं ।
स्मृत्याऽप्यमुष्य परिपुष्यति भागधेयम् । आलापमात्रमपि लुम्पति पातकानि
कां योग्यतां तनुमतां तनुते न योगः ॥३॥ श्रीसद्धे परिपूजिते किमु न यत् सम्पूजितं पूजकै
रेतस्मिन् गृहमागते किमु न यत् कल्याणमभ्यागतम् । एतत्पादसरोजरा[४२-१]जिरजसा पुंसां समारोहता
मूर्धान प्रविधीयते यदधिको शुद्धिस्तदत्राद्भुतम् ॥४॥ यत् किश्चनापि सङ्के नियोजितं वितनुते विशिष्टफल[म्] । तोयमिव शुक्तिसम्पुटपतितं मुक्ताफलं विमलम् ॥५॥ अनघे सङ्के क्षेत्रे श्रद्धाजलसिक्तमुप्तमल्पमपि । जनयति फलं विशालं विटपिनमिव वटतरोबीजम् ॥६॥ वित्तं वितीर्ण विस्तीर्णे पवित्रे पात्रसत्तमे । सङ्घ सजायतेऽनन्तं न्यस्तमर्ण इवार्णवे ॥७॥ समस्तः पूजितः सङ्घः एकदेशेऽपि पूजिते । विन्यस्तमस्तके[४२-२] पुष्पे पूज्यो जायेत पूजितः ॥८॥ गजवजस्येव दिशागजेन्द्राः
सङ्घस्य मुख्यास्तु मता मुनीन्द्राः । तेभ्यः प्रदानं विधिना निदान
निर्वाणपर्यन्तसुखावलीनाम् ॥९॥

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श्रीमत्सूराचार्यविरचितम् साधवो जङ्गमं तीर्थ जल्पज्ञानं च सापक ।। साधवो देवता मूर्ताः साधुभ्यः साधु नापरम्. ॥१०॥ तीर्थ ज्ञानं देवता नोपकुर्यात्
सत्त्वानित्थं साधुसार्थों यथोच्चैः । धर्माधर्मप्रेरणावारणाभ्या
मर्थानौँ साधयन् बाधयश्च । ११॥ साधूपदेशतः सर्वो धर्म मार्गः प्रवर्तते । विना तु साधुभिः सर्वा तद्वार्ताऽपि निवर्तते ॥१२॥ चारित्रं दर्शनं ज्ञानं मुनिभ्यो नापरं मतम् । त्रयाच्च नापरं पूज्यं कथं प[ज्याः] न [४३-१] साधवः ॥१३॥ क्वचित् त्रयं द्वयं क्वापि दर्शनार्थोद्यमः क्वचित् । प्रायो न निर्गुणो लिङ्गी स्तुत्यः सर्वस्ततः सताम् ॥१४॥ चित्रेऽपि लिखितो लिङ्गी वन्दनीयो विपश्चिताम् । निश्चितं किं पुनश्चित्तं दधानो जिनशासने ॥१५॥ नानारूपाणि कर्माणि विचित्राश्चित्तवृत्तयः । आत्मनीनं जनः कोऽपि कथञ्चन करोत्यतः ॥१६॥ तस्मान्महान्तो गु[४३-२]णमाददन्तां
दोषानशेषानपि सन्त्यजन्तु । गृह्णन्ति दुग्धं जलमुत्सृजन्ति
हंसाः स्वभावः स' निजः शुचीनाम् ॥१७॥ गृहन्नामापि नामेह कुर्वन्नामादि किं पुनः । जिनस्य मन्ये मान्यः स्यात् तद्भकानां स्वभावतः ॥१८॥ लेखवाहोऽपि भूपस्य भक्तियुक्तनियुक्त कैः । मान्यते निर्गुणोऽप्येवं लिङ्गी जिनमतस्थितैः ॥१९॥ सर्वज्ञो हृदये यस्य वाचि सामायिकं करें । धर्मध्वजो जगज्ज्येष्ठो ग्रामणीर्गुणिनामसौ ॥२०॥ न सन्ति येषु देशेषु साधवो धर्मदोपकाः । नामापि तेषु धर्म[४४-१]स्य ज्ञायते न कुतः क्रिया ॥२१॥ धर्म कुर्वन्ति रक्षन्ति वर्धयन्ति सुमेधसः । कथं न वन्या विश्वस्य साधवो धर्मवेधसः ॥२२॥

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३३
दानादिप्रकरणम् करणकारणसम्मतिभिस्त्रिधा
वचनकायमनोभिरुपार्जयन् । कथमपीह शुभं शुभचेतसां
मुनिजनोऽजनि पूजनभाजनम् ॥२३॥ ज्यायः पात्रं श्रेयश्चित्तं स्वायत्तं सद्गेहे वित्तम् । एतल्लभ्य पुण्यैः पूर्ण मुक्तिप्राप्तेर्यानं तूर्णम् ॥२४॥ ज्ञानोत्तमं किमपि किञ्चन दर्शनाढयं
पात्रं पवित्रितजगत्त्रयसच्चरित्रम् ।। किश्चित् त्रयोगुणमयं द्विगुणं समग्रैः
यु[४४-२]क्तं गुणैः किमपि पूज्यमशेषमेव ॥२५॥ .. मिथ्यात्वध्वान्त विध्वंसे पटीयांसो महौजसः। सद्वृत्ताः कस्य नो पूज्याः स्युः सूर्या इव सूरयः ॥२६॥ तारका इव भूयांसः स्वप्रकाशकरा नराः । प्रकाशयन्तस्तत्त्वानि दुर्लभा भास्करा इव ॥२७॥ किञ्चित्प्रकाशपटवो बहवोऽपि पापाः
सन्तापका हुतवहा इव सन्ति लोके । लोकम्प्रि(म्पृ?)णाः प्रकटिताखिलवस्तुतत्त्वाः
सत्त्वाधिकाः शशधरा इव पुण्यलभ्याः ॥२८॥ उज्जासयन्तो जाड्यस्य पदार्थानां प्रकाशकाः । भास्क[४५-१]रा इव दुष्प्रापाः साधवो विश्वपावनाः ॥२९॥ निःशेषनिर्मलगुणान्तरसारहेतौ
. संसारसागरसमुत्तरणैकसेतो । ज्ञाने यतेः सति सतामतिपूजनीये
दौर्जन्यमन्यगुणवीक्षणमेव मन्ये ॥३०॥ आलोकेनैव सन्तापं हरन्तोऽतिमनोहराः । बुधप्रिया विलोक्यन्ते क्वापि पुण्यैः सितांशुकाः ॥३१॥ ज्ञानाधिको वरतरः स्वपरोपकारी
मुक्तक्रियोऽपि मतमुन्नमयन् महात्मा । सुष्टचतोऽपि करणेन तु शास्त्रशून्यः
स्वार्थेऽपि यः कुशलतावि[४५-२]कलो वराकः ॥३२॥

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श्रीमत्सूराचार्यविरचितम् । - जैनं प्रभावयति शासनमङ्गिसार्थ
यो बोधयत्यनुपमः कृपया परीतः । त्यक्तक्रियः कथमसौ न कथं तपस्वी
स्वाध्यायतो न हि तपोऽस्त्यधिकं न कृत्यम् ॥३३॥ स(अ)ज्ञानि(न)तो मूर्खमतीव साधु
यः कष्टचेष्टानिरतं स्तुवीत । मार्गज्ञमन्धं स वदेत् सुदृष्टेः ।
समः समाने हि समेति रागम् ॥३४॥ एनांसि योऽहिरजसाऽपि निहन्ति वाचा
मोहं व्यपोहति दृशाऽपि पुनः पुनाति । सङ्गेन दुःखमपनीय तनोति सौख्यं
ज्ञानी सतां स महनीयमहानुभावः ॥३५॥ [४६-१] ज्ञाने सति भवत्येव दर्शनं सहभावतः । तेनोभयमिदं पूज्यं विभागस्तु विशेषतः ॥३६॥ शुश्रूषा धर्मरागो जिनगुरुजनयोः पूजनाधाभियोगः
___ संवेगो निर्विदुच्चैरसमशमकृपाऽऽस्तिक्यलिङ्गानि येषाम् । शङ्काकाङ्क्षाघभावो जिनवचनरते धार्मिके बन्धुबुद्धिः
श्रद्धानं सप्ततत्व्यामिति गुणनिधयः सदृशस्तेऽपि पूज्याः ॥३७।। दर्शनं प्रथमकारणमुक्तं
मुक्तिधामगमने मुनिमुख्यैः । ज्ञानमत्र सति तावदवश्यं
__सम्भवेदपि न वा चरणं तु ॥३८॥ इदमशे[४६-२]षगुणान्तरसाधनं
सकलसौख्यनिधानमबाधनम् । कुगतिसङ्गतिनिश्चितवारणं
निखिलदारुणदूषणदारणम् ॥३९॥ अपगतोऽपि मुनिश्चरणाद् दृशि
स्थिरतरः सुतरां परिपूज्यते । शुभमतेर्महतां बहुमानतः
परिणतिश्चरणेऽपि भवेदिति ॥४०॥ .

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दानादिप्रकरणम् साधुश्चारित्रहीनोऽपि समानो नान्यसाधुभिः । भग्नोऽपि शातकुम्भस्य कुम्भो मृद्धटकैरिव ॥४१॥ यद्यऽध दुःषमादोषादनुष्ठानं न दृश्यते । केषाश्चिद् भावचारित्रं तथापि न विहन्यते ॥४२॥ सातिचारचरित्राश्च काले[४७-१]ऽत्र किल साधवः । कथितास्तीर्थनाथेन तत् तथ्यं कथमन्यथा ॥४३॥ कालादिदोषात् केषाञ्चिद् व्यलीकानि विलोक्य ये । सर्वत्र कुर्वतेऽनास्थामात्मानं वञ्चयन्ति ते ॥४४॥ वहन्ति चेतसा द्वेषं वाचा गृह्णन्ति दूषणम् । अनम्रकायाः साधूनां पापिनो दर्शनद्विषः ॥४५॥ इहैव निन्द्याः शिष्टानां मृता गच्छन्ति दुर्गतिम् । निर्वर्तयन्ति संसारमनन्तं क्लिष्टमानसाः ॥४६॥ इदं विचिन्त्यातिविविक्तचेतसा ।
___यमेव किञ्चिद् गुणमल्पमञ्जसा । विलोक्य साधु बहुमा[४७-२]नतः सुधीः
___ प्रपूजयेत् पूर्णमिवाखिलैर्गुणैः ॥४७॥ तथा लभेताविकलं जनः फलं
निजाद विशुद्धात् परिणामतः स्फुटम् । अभीष्टमेतत् प्रतिमादिपूजने ... फलं समारोपसमर्पितं सताम् ॥४८॥ काष्ठोपलादि गुरुदेवबुद्धया
ये पूजयन्त्यत्र विशिष्टभावाः । ते प्राप्नुवन्त्येव फलानि नूनं
भावो विशुद्धः फलसिद्धिहेतुः ॥४९॥ कालोचितं साधुजनं त्यजन्तो
मार्गन्ति येऽन्यं कुधियः सुसाधुम् । दानादिपात्रं द्वितयाद् विहीना
स्ते दुर्गतिं यान्ति हि दुर्दुरूढाः ॥५०॥ [४८-१]वस्त्रादिदानमात्रेऽपि पात्रापात्रपरीक्षणम् । क्षुद्राः कुर्वन्ति यत् केचित् तत् कार्पण्यस्य लक्षणम् ॥५१॥

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-३६
श्रीमत्सूराचार्यविरचितम्
गेहे समागते साधावौषधादिसमीहया । अवज्ञा क्रियते यत्तु पातकं किमतः परम् ॥ ५२ ॥ अन्यत्रापि सधर्मचारिणि जने मान्ये विशेषान्मुनौ
दृष्टे साधुनिधाविवापनिधने बन्धाविवातिप्रिये । यस्योल्लासिविकासहाससुभगे स्यातां न नेत्राऽऽनने
दूरे तस्य जिनो वचोऽपि हृदये जैनं न सन्तिष्ठते ॥ ५३ ॥ विलोक्य साधुलोकं यो विकासित विलोकन: । [४८-२] अमन्दानन्दसन्दोहः स्यात् स देही सुदर्शनः ॥५४॥ इदं दर्शन सर्वस्वमिदं दर्शनजीवितम् । प्रधानं दर्शनस्येदं वात्सल्यं यत् सधार्मिके || ५५ ।। येषां तीर्थकरेषु भक्तिरतुला पापे जुगुप्सा परा
दाक्षिण्यं समुदारता शममतिः सत्योपकारे रतिः । ते सद्धर्ममहाभरैकधवलाः पोता भवाम्भोनिधौ
भव्यानां पततां पवित्रितधराः पात्रं परं सदृशः ॥ ५६ ॥ चारित्रिणस्तृणमणी गणयन्ति तुल्यं
पश्यन्ति मित्रमिव शत्रुमरागरोषाः । किं भूयसा निजवपु[ ४९ - १] यपि निर्ममत्वा
ये ते पर त्रिभुवनार्चितमत्र पात्रम् ||५७ || ये नित्यं प्राणिरक्षा प्रणिहितमतयोऽसत्यसन्ध्यागयुक्ता
त्यक्तस्तेया मृगाक्षीमुखसुखविमुखा मुक्तमुक्तादिमूर्च्छाः । मूर्ता धर्मा इवैते जितमदमदना मन्दिरं मन्दरागाः ।
पादीयै पशुपातैरिह यतिपतयः पुण्यभाजां पुनन्ति ॥ ५८ ॥ त्रिभुवनमिदं व्याप्तं चित्रैश्वराचरजन्तुभिः
स्वभरणपरैः पीडां कर्तुं परस्य सदोद्यतैः ।
तदपि [ ४९ - २ ] न तनुत्यागेऽप्यन्यं हिनस्ति कदाऽपि यः कथमिव मुनिर्मान्यो न स्यात् स देव इवापरः ॥ ५९ ॥ लोभक्रोधाद्यैः प्राणनाशेऽप्यसत्यं
ये नो भाषन्तेऽशेषभाषाविधिज्ञाः ।
लोकातिक्रान्तैकान्तकान्तोरुसत्त्वाः
सत्त्वांस्ते वाचाऽप्येनसो वञ्चयन्ति ॥ ६०॥
१ पादानामिमे पादीयाः तैः चरणसत्कैरित्यर्थः ।

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दानादिप्रकरणम्
निपतितमपि किञ्चित् काञ्चनाद्यन्यदीयं विषविषधरकल्पं कल्पयन्त्यप्यनल्पम् । विनित विषमलोभा ये जगज्जातशोभा
गृहमिह शुभभाजां ते भजन्ते यतीन्द्राः ॥ ६१ ॥ रामाणां नयने पयोजजयिनी लोले पयोबुदबु [ ५० - १]दौ सत्कान्ती शोषण घटक पीनौ च मांसार्बुदौ ।
कैकसं
वक्त्रं पूर्णशशाङ्कान्ति कलये नर्मावृतं
यः सद्भावनया सतां स भुवने वन्द्योऽवनीपावनः ॥६२॥ ललितललनालीलालापैर्विलोलविलोकितै
.रलसचलितैश्चित्राकारैर्विलासविचेष्टितैः ।
न हरति म(य) तेर्य स्यालोके मनागपि मा [ ५०५० - २ ]नसं मनुजवपुषा मन्ये देवः स मान्यशिरोमणिः ॥ ६३ ॥ विषधर शिरोरत्नं यत्नं विनाऽऽददते बला
' दरिबलमपि प्रौढं बाढं जयन्ति महौजसः । जगति मनुजा ये विक्रान्ता विषोदुमहो क्षमाः
क्षणमपि न तेऽप्येणाक्षीणां कटाक्षनिरीक्षणम् ||३४|| ते शूरास्ते शरण्या रिपुशरवि सरस्तैरपास्तः समस्त
. स्तै : [ ५१ - १] सम्प्राप्ता जयश्रीः सपदि दशदिशाः शोभितास्तैर्यशोभिः | कल्याणक पात्रं त्रिभुवनजयनः सुभ्रुवां दृष्टिपाता
बाणवता निशाता मदननरपतेर्यन्मनो नाऽऽक्षिपन्ति ॥ ६५ ॥
अह्राय वह्नौ बहवो विशन्ति
शस्त्रैः स्वदेहानि विदारयन्ति ।
:
कृच्छ्राणि चित्राणि समाचरन्ति
मारारिवीरं विरला जयन्ति ॥ ६६ ॥ कलयति कलाः साकल्येना कलङ्ककलेवरा
वदति विशदं वादे विद्याः प्रवेत्ति मनोवराः ।
रचयतितरां दिव्यं काव्यं न किञ्चन कौतुकं

तुद [ ५१ - २ ]ति मदनं चेत् तारुण्ये तदेतदलौकिकम् ॥६७॥
निर्जिताः शत्रवस्तेन साध्यार्थास्तेन साधिताः । प्राप्तव्यं तेन सम्प्राप्तं मथितो येन मन्मथः ||६८ ||
३७

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श्रीमत्सूराचार्यविरचितम् प्राप्तेऽपि पात्रे सुलभं न वित्तं .
वित्तेऽपि पुण्यैः पुनरेति चित्तम् । दाने त्रयं कोऽपि भवाब्धिसेतुं
प्राप्नोति कल्याणकलापहेतुम् ॥८५।। दुरापमिदमुच्चकैस्त्रयमवाप्य पुण्योदयाद्
विधत्त सफलं जना न हि विलम्बितुं सङ्गतम् । विलोक्य मुनिराकुलं विमलधीर्निधान परं
विधानसहितो हि तं बत विलम्बते कोऽपि किम् ॥८॥ दायादा आददन्ते[५५-१] दहति हुतवहोऽम्बुप्लवाः प्लावयन्ते
स्तेना मुष्णन्ति भूपोऽपहरति रटतां मोटयित्वा कृकाटिम् । मूढानां याति बाढं धनमिति निधन धोधना धीरधन्याः
साधूनामर्थयित्वाऽस्खलितमगलितं पालितं भुञ्जतेऽग्रे ॥८७॥ नियोगेनायोगो भवति विभवैश्चेद् विभविनां
_ विना किञ्चित् कार्य रचितपरितापः परवशः । ” वरं धर्मायासौ विमलयशसे तोषितपरः
__ प्रमोदाय स्वस्य स्ववविदितः ५५-२] साधितहितः ।।८८॥ अनन्तगुणमक्षतं भवति रक्षितं साधुभिः
सुपात्रविनियोजितं ननु परत्र धर्मार्थिनाम् । प्रयाति निधनं धनं सदनसञ्चितं निश्चितं
तथापि न धनप्रिया ददति मोहराजो बली ॥८९॥ ददति सति कदाचिन्मूलनाशेऽपि लोभा
दिह हि शतसहस्र लाभसम्भावनायाम् । ध्रुवबहुगुणलामे नो परत्रार्थनाथा
जयति जनसमूहं मोहयन् मोहमल्लः ॥९॥ भोगारम्भपरिग्रहा[५६-१]ग्रहवतां शीलं तपो भावनाः
दुःसाधा गृहमेधिनां धनवतां दान सुदान पुनः । यस्तत्रापि निरुधमो द्रमकधी रौद्र समुद्रोप मं
संसारं स कुतस्तरिष्यति बतोपायादपायाकुलम् ॥९१॥

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दानादिप्रकरणम् प्रकृतिचपलं पुंसां चित्तं प्रगच्छदितस्ततः
कथमपि यदा पुण्यैर्जातं विहायितसम्मुखम् । भवति न तदा कालक्षेपः क्षमो विदुषामहो
पुनरपि भवेत् तादृग् नो वा चलं सकलं यतः ॥९२॥ प्राप्ते त्रये ये गमयन्ति कालं
ते वेगगच्छत्तरिकाधिरूढाः । मूढा ग्रहीतुं प्रतिपातयन्ते
__रत्नाकरे रत्नमयत्न[५६-२]दृष्टम् ॥९३॥ भव्यं वासः श्लाघनीयो निवासः
शय्या वर्या प्राज्यभोज्यं शुभाज्यम् । पात्रं पानं भैषजादि प्रधानं
भक्त्या देयं साधुसङ्घाय देयम् ॥९४॥ यदात्मनोऽतिवल्लभं जगत्यतीव दुर्लभम् । तदेव भक्तिभाजनैः प्रदेयमादृतैर्जनैः ॥९५।। धर्मकार्येऽपि ये व्याजं कुर्वते वित्ततत्पराः । मात्मानं वञ्चयन्त्युच्चस्ते नरा मूर्खशेखराः ॥१६॥ भो जना भोजनं यावन्न न्यस्तं साधुभाजने । समग्रमप्रतस्तावद् भुज्यते स्वेच्छया कथम् ॥९७॥ निक्षिप्तमक्षते पात्रे विविक्ते गुप्तिशालिनि । कल्पते निर्विक[५७-१]ल्पं स्वं काले भोगाय भोगिनाम् ॥९८॥ तीर्थस्य मूलं मुनयो भवन्ति ।
___ मूलं मुनीनामशनाऽऽसनादि । यच्छन्निदं धारयतोह तीर्थ
तद्धारणं पुण्यपदं वरेण्यम् ॥९९॥ तीर्थे यद् भव्या भवजलनिधेरुत्तरीतुं तरण्डं
- सम्यक्त्वं केचिद् विरतिमपरे देशतः सर्वतोऽन्ये । अङ्गीकुर्वाणाः कुशलमतुलं कुर्वते कारयन्ते
तत् स्यानिःशेष शुभपरिणतेस्तीर्थनिर्वाहकस्य ।।१०॥
मादि ।

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४२

श्रीमत्सूराचार्यविरचितम्
इह हि गृहिणां निर्वाणाङ्गं विहाय विहायितं जिनपरिवृढैः प्रौढं बाढ़ परं परिकीर्तितम् । न खलु पदतो मुख्येमु [ ५७ - २ ]ष्मिन्नतीव कृतादरैः कृतिभिरनिश भव्या भाव्यं भवान्धितितीर्षया ॥ १०१ ॥
ग्लानादीनां पुनरवसर सीदतां क्वापि बाढ
यन्नादेयं स्वयमुरुतरं दापनीयाः परेऽपि । काले दत्तं विपुलफलदं येन सम्पद्यतेऽदः
सद्धान्यानामिव जलधरैः शुष्यतां मुक्तमम्भः ॥ १०२॥
प्रत्तं विपत्तावुपकारि किश्चित्
सम्पद्यते जीवितकल्पमल्पम् ।
पुंसः पिपासोः सुतरां मुमूर्षो
रानीय पानीयमिवोपनीतम् ॥१०३॥ कालेन ता एव पदार्थमात्राः
प्रायः कियन्तेऽसुमता महार्घाः । स्वात्यामिवापोs [५८ - १ - १ ]पि पयोदमुक्ताः स्थूलामलाः शुक्तिमुखेषु मुक्ताः ॥ १०४ ॥
प्रस्तावमासाद्य सुखाय सद्यः
सम्पद्यते दुःखकरः पदार्थः ।
यूनां मदायेन्दुरिव प्रियाभि
योंगे बियोगे परितापहेतुः ॥ १०५ ॥ यद्यन्यदा न क्रियते तथापि
व्यापत्सु कार्यं गुरुणाssदरेण । अन्नादिदानं महते फलाय
कोऽल्पेन नानल्पमुपाददीत ॥ १०६ ॥
इदं विमलमानसो विपुलसम्पदामास्पदं
- पदं च यशसां परं परमपुण्य सम्पादकम् । मुनीन्द्रजनपूजनं जनितसज्जनानन्दनं
विधाय विधिनाऽधुनाऽप्यवधुनाति घ[ ५८ - २ ] न्योऽघमम् ॥ १०७ ॥ ॥

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दानादिप्रकरणम्
दीनादीनामपि करुणया देयमौदार्ययुक्त
युक्तं दानं स्वयमपि यथा तीर्थनाथैर्वितीर्णम् ।
पात्रापात्रापरिगणनया प्राणिनां प्रीणनाय
स्यात् कारुण्यं कथमितरथा धर्मसर्वस्वकल्पम् ॥१०८॥ अत्रैव जन्मनि जनः सुभगम्भविष्णु

राढ्यम्भविष्णुर पर
परोपकारी ।
कश्चित् कृती च सुकृती च कृतार्थजन्मा
दानं ददाति विपुलं पुलकाञ्चिताङ्गः ॥ १०९ ॥ ॥ षष्ठोऽवसरोऽवसितः ॥
४३

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सप्तमोऽवसरः जिनागमं येऽनधिगम्य सम्यग
गम्भीर[५९-१]मात्मम्भरयो वराकाः । दानं निषेधन्ति वचो न करें
कणेजपानां करणीयमेषाम् ॥१॥ नो जानन्ति जिनागमं जडधियो नो सौगताद्यागमं
नो लोकस्थितिमुज्ज्वलामृजुमहो व्यामोहयन्तोऽन्वहम् । दातृणामथ गृह्णतामसुमतां कृत्वाऽन्तरायं तरां
मिथ्यादेशनया नयन्ति नरकं लोकं ब्रजन्ति स्वयम् ॥२॥ महानुभावा भवमुत्तरीतुं
प्राणैरपि प्राणिगणोपकारम् । कुर्वन्ति केचित् करुणाईचित्ता
श्चन्द्रा इवाहादितजीवलोकाः ॥३॥ अन्ये शुचैव परितापितविश्वविश्वा
वैश्वानरा इ[५९-२]व नरा निरये रयेण । गन्तुं द्वयापकृतयो कथयन्ति मिथ्या
किं कुर्महे वयमहो विषमो हि मोहः ॥४॥ तथापि किञ्चित् कथयामि युक्तं
मध्यस्थलोकस्य स्खलूपयुक्तम् । मोहव्यपोहाय विहाय कृत्यं
__ स्वार्थात् परार्थो महतां महिष्ठः ॥५॥ यावद्वर्ष ननु जिनवृषा वर्षति स्वर्णवर्ष
___ हर्षोत्कर्ष प्रणयिशिखिनां कुर्वदुर्वीगतानाम् । नो सन्दिग्धं न च विरचितं केनचिन्मादृशेदं
प्रोक्तं प्रोच्चैरविचलवचो विश्रुतैः श्रीश्रुतज्ञैः ॥६॥ निष्क्रान्तिकाले सकला जिनेन्द्रा
यादृच्छिकं दा[६०-१]नमतुच्छवाञ्छाः । यच्छन्ति विच्छिन्नदरिद्रमा
मेघा इवाम्भो भुवि निर्विशेषम् ॥७॥

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दानादिप्रकरणम् दिशन्त्येते मोहान्न खलु निखिलेभ्यः स्वविभवं
भवन्तो विज्ञानैस्त्रिभिरपतितैस्तीर्थपतयः । । भवे पूर्वेऽभ्यस्तैरनुगतधियो नाऽप्यकुशलं
- प्रवृत्तेः कर्मास्याः किमपि कथितं कारणमिह ॥८॥ किन्तु दानान्तरायस्य कर्मणोऽपचये सति । क्षायोपशमिके भावे दानमुक्तं जिनागमे ॥९॥ अथापि तीर्थकृन्नामनामकर्मोदयादयम् । दयाकरो महास[६०-२] स्वः सर्वसत्त्वोपकारकः ॥१०॥ प्रदेशने प्रवर्तेत देशनायामिवानिशम् । प्रशस्यते तथापीदं देशनेव प्रदेशनम् ॥११॥ नाशुभस्य फलं दानं निदानं वा निदर्शितम् । कर्मणः क्वापि सिद्धान्ते दीयमानं विधानतः ॥१२॥ शुमे कृत्ये कृते पूर्वैः सर्वैः सर्वार्थवेदिभिः । प्रवर्तितव्यमन्येन मन्ये न्यायः सतां मतः ॥१३॥ वचोऽप्यशेषमेतेषां प्रमाणीक्रियते बुधैः । विशिष्टा किं पुनश्चेष्टा दृष्टादृष्टाविरोधिनी ॥१.४॥ यथा त[६१-१]पस्तथा शीलं तीर्थनाथैरनुष्ठितम् । तथा दानमपि श्रेष्ठमनुष्ठेयमनुष्ठितम् ॥१५॥ निष्क्रान्तोऽपि त्रिभुवनविभुर्वर्धमानाभिधानो
वस्त्रस्यार्द्ध सदयहृदयोऽतुल्यमूल्यं द्विजाय । यच्छन्नेवं कथयति सदा निर्गुणस्यापि दातुं
युक्तं शक्त्या किमुत गुणिनां साधुसाधर्मिकाणाम् ॥१६॥ दानं निदानं यदि पातकानां ।
सम्पद्यते नैव तदा मुनीन्द्रः । दद्यादनिन्द्यो निरवधविद्या.... चतुष्टयाध्यासितसच्चरित्रः ।।१७।। अयुक्ते न प्रवर्तन्ते मर्त्यनाथास्तथाविधाः । रागद्वेषप्रमादादि[६१-२]विमुक्ता मुक्तिसम्मुखाः ॥१८॥

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___श्रीमत्सूराचार्यविरचितम् नाप्युत्तरारम्भभवोऽपि दोषो
___ दातुर्भवेन्निश्चितमत्र कश्चित् । परोपकाराय दयापरस्य
प्रवर्तमानस्य शुभाशयस्य ॥१९॥ अन्यथा हि महादानं महारम्भनिबन्धनम् । न दद्यु(धना धन्या विकीर्यानिधनं धनम् ॥२०॥ एष्टव्यमित्थमेवेदं गुर्वादेरपि नान्यथा । अन्नादि देयं व्याध्यादेः कदाचित् स्याद्विधायकम् ॥२१॥ प्रत्तं प्रबन्धेन गिरा गुरूणां
साधर्मिकेभ्यो भरतेन दानम् । अन्यैश्च धन्यैर्धनसार्थवाह
__ मुख्यैः प्रभूतैः समयप्रसिद्धैः ॥२२॥ कल्याणहेतुस्त[६२-१]दभूदमीषां ।
नानर्थसम्पादि निरर्थकं वा । तीर्थाधिनाथप्रथमान्नदानं
दातुः शिवस्य प्रथितं निदानम् ॥२३॥ मुख्यं च धर्मस्य चतुर्विधस्य
प्रोक्तं जिनेन्द्रैः समये समस्ते । तीर्थान्तरीयैः कथितं विशिष्टं
दान जनानां नितरामभीष्टम् ॥२४॥ बाह्यं नयं च बाह्यानां कारणं दानवारणे । अमोषां दृश्यते नूनं क्लिष्टादृष्टं भविष्यति ॥२५॥ स्वयं च सर्व गृह्णन्ति गृद्धा गृध्रा इवाऽऽमिषम् । कयापि भङ्गया निर्भाग्या भङ्गमन्यस्य कुर्वते ॥२६॥ परो व्यामोह्यते येन गम्यते दुर्गतिः [१२-२] स्वयं । क्रियते शासनोच्छेदो धिगिदृक् कुल्ककौशलम् ॥२७॥ विज्ञप्तिः सा भवतु भविनां सा च वाचा प्रवृत्ति
चेतोवृत्तिः कलिलविकला सैव सा कायशक्तिः । आज्ञा सैव प्रभवतु यया शक्यते संविधातुं
मोहापोहः स्वपरमनसोः शासनाभ्युन्नतिश्च ॥२८॥

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दानादिप्रकरणम् अन्नादिदानेऽथ भवेदवश्यं
प्रारम्भतः प्राणिगणोपमर्दः । तस्मान्निषिद्धं ननु नेति युक्तं
यूकाभयान्नो परिधानहानम् ॥२९॥ पापाय हिंसेति निवारणीया
- दानं तु धर्माय ततो विधेयम् । दुष्टा दशानामुरगादिदष्टा
यैवाङ्गुलो [६३-१] सा खलु कर्तनीया ॥३०॥ कृष्यादि कृर्वन्ति कुटुम्बहेतोः
पापानि चान्यानि समाचरन्ति । देवादिपूजादि विवर्जयन्ति
हिंसां भणित्वेति कथं न मूढाः ॥३१॥ सन्त्यज्य पूज्यं जननीजनादि
ये दुष्टचेटीमिह चेष्टयन्ति । तेषां भवन्तोऽपि भवन्ति तुल्या
___ सक्ता गृहे देवगुरुंस्त्यजन्तः ॥३२॥ अथापि नारम्भवतोऽपि युक्तं
प्रारम्भणे धर्मनिमिचमत्र । द्रव्यस्तवो हन्त गतोऽस्तमेवं
ध्वस्तः समस्तो गृहमेधिधर्मः ॥३३॥ द्रव्यस्तवप्रधानो धर्मो गृहमेधिनां यतोऽभिदधे । द्रव्यस्तवस्य विरहे भवत्यभावस्ततस्तस्य ॥३४॥ [६३-२] युक्त्यागमाननुगतं सङ्गतमुपगन्तुमीदृशं न सताम् । द्रव्यस्तवभावस्तवरूपो धर्मो जिनरुक्तः ॥३५॥ जन्माभिषेकादिमहं जिनानां
व्याख्यानधात्रीरचनां च चित्राम् । कुर्वन्ति सर्वे त्रिदशाधिपाया
नन्दीश्वरादौ महिमानमुच्चैः ॥३६॥

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श्रीमासूराचार्यविरचितं अष्टापदादौ भरतादिभूपै
वेश्मानि बिम्बानि च कारितानि । दशार्णभद्रप्रमुखैर्नु मुख्यैः
पूजा जिनानां विहिता हिताश्च ॥३७॥ साधर्मिकेभ्यो भरतेन दत्तं
भोज्यादि भक्त्या विविध विधाय । मोक्षाय निःशेषमभूदमीषा
मेतज्जिनोक्तं क्रियमाणमेव ॥३८॥ ग्रामं क्षेत्रं वाटि[६४-१]कां वापिकाढ्यां
__ गेहं हट देवदेवाय भक्त्या । दत्त्वा केचित् पालयित्वा तथान्ये
धन्या सिद्धाः साधुसिद्धान्तसिद्धाः ॥३९॥ आरम्भन्ते सर्वकार्याण्यनार्या
भार्यादीनां सर्वथा सर्वदा ये। देवादीनां नैव दीनास्तु मन्ये
धर्मे द्वेषो निश्चितः कश्चिदेषाम् ॥४०॥ आरम्भश्चेत् पातकार्थेऽपि कृत्यो
धर्मायासौ संविधेयः सुधाभिः ।। चौराणां चेद्धन्त वोढव्यमास्ते
बादं व्यूढं तद्वरं स्वामिनो हि ॥४१॥ पापारम्भविवर्जनं गुरुयशोराशेः शुभस्यार्जनं
___ गेहाथाग्रह निग्र[६४-२]हेण मनसो निःसङ्गता सङ्गतिः । कल्याणाभिनिवेशिता तनुमतां सन्मार्गसन्दर्शनं
धर्मारम्भवतां भवन्ति भविनामित्यादयः सद्गुणाः ॥४२॥ स्थानोपयोगात् साफल्यं भवस्य विभवस्य च । परः परोपकारः स्याद् धर्मतीर्थप्रवर्तनात् ॥४३॥ संसारसागरे घारे देहभाजां निमज्जताम् । तीर्थ श्रीतीर्थनाथस्य यानपात्रमनुत्तमम् ॥४४॥

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दानादिप्रकरणम् भक्तिश्चेजिनशासने जिनपतौ सजायते निश्चला
तत्कृत्येषु बलात् प्रवृत्तिरतुला स[६५--१]सम्पद्यते देहिनाम् । भक्तः किङ्करतां करोति दिशति स्वं स्वापतेयं गुणा
नादत्ते पिदधाति दूषणगणं प्राणानपि प्रोज्झति ॥४५॥ चैत्यस्य कृत्यानि विलोकयन्तो
- ये पापभाजो यदि वा यतीनाम् । कुर्वन्त्युपेक्षामपि शक्तियुक्ता
मिथ्यादृशस्ते जिनभक्तिमुक्ताः ॥४६।। प्रारम्भोऽप्येष पुण्याय देवाघुदेशतः कृतः । सामग्र्यन्तरपातित्वाज्जोवनाय विषं यथा ॥४७॥ भिन्नहेतुक एवायं भिन्नात्मा भिन्नगोचरः । भिन्नानुबन्धस्तेन स्यात् पुण्यबन्धनिबन्धनम् ॥४८॥ लोभादिहेतुकः पापारम्भो गेहादिगोचरः। पापानुबन्धी सन्त्या[६५-२]ज्यः कार्योऽन्यः पुण्यसाधनः ॥४९॥ धर्मारम्भरतस्य रज्यति जनः कीर्तिः परा जायते ... राजानोऽनुगुणा भवन्ति गुणिनो गच्छन्ति साहाय्यकम् । चेतः काञ्चननिर्वृतिं च लभते प्रायोऽर्थलाभोऽपरः ___पापारम्भपरादनर्थविरतिश्चेति प्रतीता भिदा ॥५०॥ न मिथ्यात्वात् प्रमादाद्वा कषायाद्वा प्रवर्तते ।। श्राद्धो द्रव्यस्तवे तेन तस्य बद्धो(न्धो)ऽस्ति नाशुभः ॥५१॥ [१६-१]शुभः शुभानुबन्धी तु बन्धच्छेदाय जायते । पारम्पर्येण यो बन्धः स प्रबन्धाद् विधीयते ॥५२॥ द्रव्यस्तवे भवति यद्यपि कोऽपि दोषः
___ कूपोपमानकथितोऽतिलघुस्तथापि । कृत्यो गुणाय महते स न किं चिकित्सा
___ क्लेशो गदापगमनाय बुधैर्विधेयः ॥५३॥ लोकोत्तरे गुणगणे बहुमानबुद्धिः
शुद्धिः परा स्वमनसो मनुजोत्तमत्वम् । स्याद् धर्मसिद्धिरखिले जगति प्रसिद्धिः
सिद्धिः क्रमेण जिनपूजनतो जनानाम् ॥५४॥

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५०
श्रीमत्सूराचार्यविरचितम्
श्रीबर्द्धमानमुनिपुङ्गवपादपूजासम्पादनापरिणता वरसिन्दुवारैः ।
मृ [ ६६ - २ ] त्वा गताऽमरगतौ किल दुर्गताऽलं स्त्रीत्यादिपूजनफलं समयप्रसिद्धम् ||५५|| किञ्चाssगमो विधिनिषेध विधायकोsa
पारत्रिके स्खलु विधौ सुधियां प्रमाणम् । द्रव्यस्तवेऽस्ति स च नास्ति च युक्तिबाधा संसाधिकाऽधिकमतेः क्रमते च युक्तिः ॥ ५६॥ सम्प्राप्य ये नरभवं जिनशासनं च
संसारसागरविलङ्घनयानपात्रम् ।
द्रव्यस्तवं परिहरन्ति जडा जनास्ते
चिन्तामणि समधिगम्य परित्यजन्ति ॥ ५७॥ देवादिकृत्यरहिणो गृहिणः प्रहीणाः
शोध्याः सतामवमताः पशुभिः समानाः । जन्मा[६७--१]न्तरे गुरुनिरन्तरदुःखदूना
दीना न किञ्चन कदापि शुभं लभन्ते ॥ ५८॥ एवं कृत्वा कारयित्वा यतीना
माहाराचं यच्छतां नास्ति दोषः । पुण्यस्कन्धः केवलं गेहभाजां
सञ्जायेत स्वर्गनिर्वाणहेतुः ॥ ५९ ॥ प्रोक्तस्तुल्यः क्वापि यः कर्मबन्धः
सारम्भत्वात् सर्वदाऽस्त्येव तेषाम् । इत्थं चेदं प्रोक्तयुक्त्यावसेयं
सिद्धान्तार्थः शुद्धबुद्धयाऽवबोध्यः ॥६०॥ इष्यते दोषलेशोऽपि प्रभूतगुणसिद्धये । यथा दष्टाङ्गुलीच्छेदच्छेकैर्जीवितहेतवे ॥ ६१ ॥ कृष्यादिकर्म बहुजङ्गमजन्तुघाति
कुर्वन्ति [ ६७ - २] गृहपरिग्रहभोगसक्ताः ।
धर्मा रन्धनकृतां किल पापमेषा -
मेवं वदन्नपि न लज्जित एव दृष्टः ॥ ६२॥

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दानादिप्रकरणम्
एवंविधस्याप्यबुधस्य वाक्यं
सिद्धान्तबाह्यं बहुबाधकं यत् । दृढाइदं श्रद्दधते कदर्याः
पापे रमन्ते मतयः सुखेन ॥६३॥ नामेयादिभिरन्यजन्मनि मुनेव्यस्य लक्षस्त्रिभिः
तैलाभ्यञ्जनतश्चलत्कृमिकुलं कुष्ठाकुलस्याकुलम् । सञ्चार्यान्यकलेवरे वरतरो गोशीर्षलेपः कृतो
भक्त्यावेशवशादसौ शिवकरी गुर्वी चिकित्सा कृता ॥६४॥ ततस्ततं सुखं भुक्त्वा निरन्तरमनुत्त[६८-१]रम् । लेभे शिवमहो ! साधुभक्तिः कल्याणकारिणी ॥६५।' वहिप्लुष्टं कौञ्चिकश्चोज्जयिन्यां
श्राद्धः साधु साधुतैलादिपाकैः । चित्राकारैश्चारुभिश्चोपचारैः
कृत्वा कल्पं किं न कल्याणमाप ॥६६॥ श्रद्धालुः किं श्राविका न श्रुता सा
__ श्रीसिद्धान्ते विश्रुता सुश्रुतानाम् । नानारूपैरौषधैः संस्कृतान्नं ... दत्वा साधु याऽर्शसं प्राचिकित्सत् ॥६७॥ [६.८-२]भूयांसोऽन्येऽपि कथ्यन्ते पुण्यभाजो जिनागमे । कृत्वा कृत्यानि साधूनां सम्प्राप्ताः सम्पदं पराम् ॥६८॥ ग्रहीतुं नाम केनापि भागधेयैः परैः परम् । साधूनां प्राप्यते दातुं भक्त्या भक्तादि किं पुनः ॥६९॥ यस्यान्नपानैः सन्तुष्टाः साधवः साधयन्त्यमी । स्वाध्यायादिक्रियां साध्वी तस्य पुण्यं तदुद्भवम् ॥७॥ ब्रषेऽथ व्याधिबाधायामध्या[६९-१]हृत्य विधीयते । साधनामौषधान्नादि शेषकाले तु दुष्यति ॥७॥ किं व्याधिबाधाः साधूनां गौरव्या यदि वा गुणाः । गुणाश्चेद् भक्तपानादि दातव्यं व्याधिना विना ॥७२॥

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श्रीमत्सूराचार्यविरचितम् बुभुक्षा च महान्याधिः स्वाध्यायध्यानबाधिनी । आर्तप्रवर्तनी भीमा शमनीयाऽशनादिना ॥७३॥ अथ न्यायागतं कल्प्यं देयमुक्तं न चापरम् । युक्तं तदुक्तं बोद्धव्यं मध्यस्थैः शुद्धबुद्धिभिः ॥७॥ अन्यायेनाऽऽगतं दत्तमन्यदीयं हि निष्फलम् । तेन स्वकीयं दातव्यं, स्वामिनेति निवेदितम् ॥७५॥ [६९-२]कल्प्यं योग्यं तु साधूनां धर्मकायोपकारकम् । वितीर्णमपि नायोग्यं गृह्णन्ति यतयो यतः ॥७६।। यदा न्यायागतं कल्प्यं देयमेवेति कथ्यते । लोमेनासो ....नमदानं वा निवार्यते ॥७७॥ तथा च कल्प्ये सत्येव कश्चिद् दानाय दुर्विधः । विधत्ते भिन्नमन्नादि सोऽमुना प्रतिषिध्यते ॥७॥ विधिरोत्सर्गिको वाऽयमुत्तमं दानमीदृशम् । अन्यत्र मध्यमादि स्यान्न तु दोषाय जायते ॥७९॥ सर्वत्र चास्ति न्यायोऽयमुत्कृष्टमुपदिश्यते । अन्यत्तु न प्रतिष्टमदुष्टं पुण्यपुष्टये ॥८॥ व्याख्येयमे[७०-१]वमेवेदमन्यथा न व्रताद्यपि । देयं ग्राह्यं च केनापि सम्पूर्णविधिना विना ॥८१।। अथ कालादिदोषेण न्यूनोऽपि विधिरिष्यते । प्रतादिदाने सक्ता ये दानेऽप्येष समिष्यताम् ॥८२॥ आरम्भवर्जकं वा दायकमुद्दिश्य दर्शितं कल्प्यम् । देयं कृत्वा ददतः प्रतिमापन्नस्य भङ्गभयात् ॥८३॥ योऽपि क्वचिदपि समये कृत्वा ददतो निवेदितो दोषः । सोऽप्येवंविधविषये विदुषा योज्यो न सर्वत्र ॥८४॥ [७०-२] यदि वाऽधिकृत्य साधु सामान्येनैव निर्निमित्तमिदम् । देयं कल्प्यं जल्पितमनल्पबुद्धया च बोद्धव्यम् ॥८५।। यस्मात् सति निर्वाहे बालग्लानादिहेतुविरहे च । गृह्णन्त्यकल्पनीयं न साधवो वारितं तेन ॥८६॥

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दानादिप्रकरणम् अनिर्वाहे तु गृह्णन्ति ग्लानादेश्च प्रयोजने । देशाधपेक्षं कल्प्यादि तथा चोवाच वाचकः ॥८७॥ "किञ्चिच्छुद्धं कल्प्यमकम्प्यं स्यात् स्या[७१-१]द कल्प्यमपि कल्प्यम् । पिण्डः शय्या वस्त्रं पात्रं वा भैषजाद्यं वा ॥८८॥ देशं कालं पुरुषमवस्थामुपयोगशुद्धिपरिणामान् । प्रसमोक्ष्य भवति कल्प्यं नैकान्तात् कल्पते कल्प्यम् ॥८९॥"
[प्रशमरति १४५-४६] ग्रहीष्यन्ति न वा ते तु ज्ञातुमेतन्न शक्यते । दातव्यं सर्वथा तावत् साधुभ्यो धर्मसिद्धये ॥९०॥ उक्तं चेत्सेन्न(?) वा साधुस्तं तथाऽपि निमन्त्रयेत् । अगृहोतेऽपि पुण्यं स्याद् दातुः सत्परिणामतः ॥९१॥ किश्चोपदेशेन विनाऽपि भक्तः
शक्तश्च दत्ते हि यथा कथञ्चित् । मिथ्या[७१-२] विचारं च करोत्यभक्त
स्तुच्छस्वभावः स्वमदानुकामः ॥९२॥ भक्तिव्यक्तिः कथमिव भवेदागतानां यतीनां
यद्याहारं न पचति गृहो सुन्दरं सादरं च । अन्यस्यापि स्वजनसुहृदः कृत्यमौचित्यमित्थं
गौरव्याणां किमुत जगतः साधुसाधर्मिकाणाम् ॥९३॥ नामापि साधुलोकानामालोकादिविशेषतः । कोऽपि पुण्यैरवाप्नोति दानादि तु किमुच्यते ॥९४॥ एष्टव्यमित्थमेवेदं मध्यस्थैः सूक्ष्मदृष्टिभिः । विधातुं बुद्धयते श्राद्धैर्वन्दनान्यपि नान्यथा ॥९५॥ प्रस्थास्नोः [७२-१] पथि वन्दारोविचित्रैर्यानवाहनैः । महर्द्धिकस्य श्राद्धस्य संरम्भारम्भसम्भवात् ॥१६॥ न चेयं क्वापि सिद्धान्ते निषिद्धा किन्तु साधिता । स्थाने स्थानेऽनवद्याया बन्दनाया निवेदनात् ॥९७॥

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५०
श्रीमत्सूराचार्यविरचितम् आरम्भान्तरमन्तरे गुरुतरं गेहाद्यसद्गोचरं
मुञ्चत्यत्र समग्रमग्रिमगुणग्रामं मुनेर्मन्यते । मान्यं सोऽन्यगुणान्तरं च लभते छिन्यात् क्वचित् संशयं
दुष्टा. तेन न वन्दना यदि वदेद दाने समाधिः समः (१)। ९८।। वन्दनादिगुणानेतानन्यूनानभिवाञ्छता । दानं विशेषतो देयं यत् पर[७२-२] स्थानकारणम् ॥१९॥ मुनीनां ज्ञानादौ भवति बहुमानः प्रकटित
स्तदन्येषां मार्गों जिनवचन भक्तिः परहितम् धनेऽनास्थाभावो गुरुपुरुषकृत्यानुकरणं
कियन्तः कथ्यन्ते वितरणगुणाः सिद्धयनुगुणाः ॥१००। .. धर्मे स्थैर्य स्यात् कस्यचिच्चञ्चलस्य
प्रौढं वात्सल्यं बृंहणा सद्गुणानाम् । दानेन श्लाघा शासनस्यातिगुर्वी
दातृणामित्थं दर्शनाचारशुद्धिः ॥१०१।। औदार्य वयं पुण्यदाक्षिण्यमन्यत्
संशुद्धो बोधः पातकात् स्याज्जुगुप्सा । आख्यातं मुख्यं सिद्धधर्मस्य लिङ्गं
लोक[७३-१]प्रेयस्त्वं दातुरेवोपपन्नम् ॥१०२॥ तीर्थोन्नतिः परिणतिश्च परोपकारे
ज्ञानादिनिर्मलगुणावलिकाभिवृद्धिः । वित्तादिवस्तुविषये च विनाशबुद्धिः
सम्पादिता भवति दानवताऽऽत्मशुद्धिः ॥१०३॥ सीदन्ति पश्यतां येषां शक्तानामपि साधवः । न धर्मो लौकिकोऽप्येषां दूरे लोकोत्तरः स्थितः ॥१०४॥ सीदन्तो यतयो यदप्यनुचितं किञ्चिज्जलान्नादिकं
स्वीकुर्वन्ति विशिष्टशक्तिविकलाः कालादिदोषादहो । मालिन्यं रचयन्ति यजिनमतस्यास्थानशय्यादिना
श्रा[७३-२]द्धानामिदमेति दूषणपदं शक्तावुपेक्षाकृताम् ॥१०५।। अपात्रबुद्धिं ये साधौ लिङ्गिमात्रेऽपि कुर्वते । नूनं न पात्रताऽस्त्येषां यथात्मनि तथा परे ॥१०६॥

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दानादिप्रकरणम् - - - - परं पात्रं सर्वमुक्तं जिनागमे ।। दानं तु निर्गुणेभ्योऽपि दातव्यमनुकम्पया ॥१०७॥ आहारवस्त्रपात्रादिदाने पात्रपरीक्षणम् । कुर्वन्तस्ते न लज्जन्ते दरिद्राः क्षुद्रचेतसः ॥१०८॥ सर्वज्ञो हृदि वाचि तस्य वचनं काये प्रणामादिकं
. प्रारम्भोऽपि च चैत्यकृत्यविषयः पापाज्जुगुप्सा परा । हीनानामपि सन्त्यमो शुभदृशां [७४-१]येषां गुणा लिङ्गिना
ते मन्ये जगतोऽपि पात्रमसमं शेषं किमन्विष्यते ॥१०९॥ चतुर्दशाद गुणस्थानात् पूर्वे सर्वेऽप्यपेक्षया । निर्गुणा - ------- दुत्तरे क्रमात् ॥११०॥ साधवो दुःषमाकाले कुशीलबकुशादयः। प्रायः शबलचारित्राः सातिचाराः प्रमादिनः ॥१११॥ सगुणो निर्गुणोऽपि स्यान्निर्गुणो गुणवानपि । शकयते न च निश्चतु मान्यः सर्वोऽप्यतो मुनिः ॥११२॥ गुणानुरागितैवं स्याद् दर्शनाभ्युन्नतिः परा । लोकेऽत्र पात्रता पुंसां परत्र कुशलं परम् ॥११३॥ [७४-२]- दु -ता गुणापेक्षा दोषोपेक्षा दयालुता। उदारतोपकारेच्छा विधेया सुघिया सदा ॥११॥ एकं पापं देयभावेऽप्यदानं ___साधोरन्यन्निन्दया निर्निमित्तम् । गृहन्त्युच्चैः क्रूरचित्ता वराका
पापैः पापा नैव तृप्यन्ति लोकाः ॥११५॥ ख्यातं मुख्यं जैनधर्मे प्रदान
श्राद्धस्योक्तं द्वादशं तद् व्रतं च । दत्तं पूज्यैः कीर्तितं चागमज्ञैः
युक्त्या युक्तं दीयतां निर्विवादम् ॥११६॥ कञ्चिद् दायकमुद्दिश्य कश्चिदुद्दिश्य याचकम् । देयं च किञ्चिदुद्दिश्य निषिद्धं चैतदागमे ॥११॥

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५६
श्रीमत्सूराचार्यविरचितम् - - - -[७५-१]- -रभ्य साधुभ्योऽप्यशनादिकम् । न दद्यात् पापिनोऽन्यापि दानमेनःप्रवर्तनम् ॥११८॥ कन्याफलं यथोद्दिश्य वापीकूपसरांसि ------------हलादिकम् ॥११९॥ उत्सर्गेणापवादेन निश्चयावयवहारतः । क्षेत्रपात्राद्यपेक्षं च सूत्रं योज्यं जिनागमे ॥१२०॥ न किञ्चि - - - - - - - - - - - - - । गुणदोषो तु सश्चिन्त्य कृत्याकृत्यव्यवस्थितिः ॥१२१॥ विधीयते गुणः शुद्धः ईषद्दोषो महागुणः । ---------------- ॥१२२॥ - - - -[७५-२] ममागमज्ञपुरुषानापृच्छय धर्मार्थिनो दृष्ट्वाशिष्टजनप्रवृत्तिमधुना श्रुत्वागमे- - - । --- ------- ------ --- - - - -मिदं विचार्य निपुणैः पुण्यार्थिभिः सज्जनैः ॥१२३॥ दानाभावे भवति गृहिणां मुख्यधर्मप्रहाणं
साधूनां च स्थितिविरहतो - - - - - ।। ---दा जिनपतिमतस्यावदातस्य गुर्वी सूराचार्यैरिति वितरणं साधितं साधु युक्त्या ॥१२४॥
॥ सप्तमोऽवसरोऽवसितः।

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