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 For Personal & Private Use Only

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PRAKRIT VERSES IN DIIVANYALOKA 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 chaya 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) . bhama dhammima vIsastho / vIsaddho so suNao ajja mAribho teNa / golA-Nai-kaccha-kuDaMga-vAsiNA daria-sIheNa // bhrama dhArmika vizvastaH / visrabdhaH sa zunako'dya mAritastena / godA-nadI-kaccha nikuJja(=latAgahana-) vAsinA dRptasiMhena // ] . (2y Atta ettia nimajjai.. .. .. (p.71) attA ettha Numajai ettha ahaM diasaraM puloesu / mA pahia raktiaMdha sejjAe maha Numajjihisi // -GS VII. 67 . zvazraratra niSIdati ( =zete ) atrAhaM divasakaM pralokasva / mA pathika rAtryandhaka zayyAyAmAvayoniSatsyasi // ] *Maha' generally stands for 'mama' (Sk). Abhinavagupta, however, pointedly observes : maha iti nipAto'nekArthavRttistrAvayorityarthe na tu mameti / evaM hi vizeSavacanameva zaGkAkAri bhavediti pracchannAmyupagamo na syAt / - Locana p. 71 S. Vol. 8 (1) For Personal & Private Use Only

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Prakrit Verses in Dhvanyaloka with Locana (3) Vacca maha vvia.. .. .. ..(p. 73) bacca maha ccia ekkAe hoMtu NIsAsa-roiavvAiM / mA tujjha vitAe~ viNA dukkhiNNahaassa jAaMtu // - GS (W). 944 [ vraja mamaivekasyA bhavantu niHzvAsa-zeditavyAni / :: mA takApi tayA vinA dAkSiNyahatasya jAyantAm // ] .... (4) De a pasia nivattasu ... .. .. .. (p. 74). de A pasia Niattasu muhasasi-joNhA | juNhA-vilutta-tama-Nivahe / ahisAriANa vigdhaM karesi aNNANa vi haAse // -GS (W) .968 [prArthaye tAvat prasIda nivartasva mukha-zazi-jyotsnA-vilupta-tamAnikhe / abhisArikANAM vighnaM karoSyanyAsAmapi hatAze // ] (5) Kassa vi na hoi roso '' .. .. (p. 76) kassa va Na hoi rAsA daLUNa piAeN savvaNaM aharaM / sabhamara-paumagdhAiri vAriavAme sahasu eNhiM // - GS (w) .886 [ kasya vA na bhavati roSo dRSTvA priyAyAH savraNamadharam / .. sabhramara-pAghrANazIle vAritavAme sahasvedAnIm // ].---. . *(6) Hoi na gunanurao .. ... - (123) hoi Na guNANurAo khalANa (? jar3ANa) NavaraM psiddhi-srnnaann| kira paNhuvai sasimaNI caMde Na piAmuhe diThe // .... [ bhavati na guNAnurAgo jaDAnAM navaraM prasiddhi-zaraNAnAm / kila prasnauti zazimaNiH candre na priyAmukhe dRSTe / / The reading janana (instead or khalana) 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 gatha and its Sanskit ohaya vide No. 2 supra. - *(8) Kassa va na .. ... (p. 132) For the full text of this gatha and its Sanskrit chaya vide No. 5 supra. For Personal & Private Use Only

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V. M. Kulkarni (9) Cumbijjai asahuttam c) .......... (143) cuMbijjai saahuttaM avalaMDijjai sahassahuttaM pi / ramie puNo ramijjai pie jaNe Natthi puNaruttaM // / [ cummyate zatakRtva AliGgayate sahasrakRtvo'pi / rate punA ramyate priye jane nAsti punaruktam // ] . The text of this gatha as found in the printed edition is very corrupt. It is, however, very well preserved in Kalpalataviveka (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 puno ramijjai' in the printed text 'falls a little short of the original reading. (10) Kuviao pasannao .. .. (p. 143) kuviAo pasaNNAo oruNNamuhIo vihasamANIo / jaha gahiA taha hiaaM haraMti ucchaNNa / ucchinnnn-mhilaao|| . [ kupitAH prasannA ava | upa-ruditamukhyo vihasantyaH / yathA gRhItAstathA hRdayaM haranti utsanna | ucchinna (= svairiNyo)-mahilAH // ] The text of this gatha is very well preserved in KLV (p. 122). Dr. Bhayani's proposed reading 'vi, hasamanao (Skapi hasantyah) does not quite agree with the context. The following observation of KLV (p. 122) supports the reading adopted above : na kevalaM prasannA vihasantyazca, yAvat kupitA rudatyo'pyAvarjayanti / yatheti tADanAdi kurvatyo'pi / . ...... . (11) Ajjae paharo navaladae ..... .. (p. 144). ajjAe pahAro NavalaAe diNNo pieNa thaNavaTTe / mauo vi dUsaho ccia jAo hiae savattINaM // [ AryAyAH prahAro navalatayA dattaH priyeNa stanapRSThe / .. mRduko'pi. duHsaha eva jAto hRdaye sapatnInAm // (12) Devaditi lunahi (?) ....... (147) ... dIvaDi tellu NAhi palu drammu gaviThThA / lAvaNNujjalaMgu ghari Dhollu paiTThA / [ dIpake tailaM nAsti palaM drammaM gaveSitam / lAvaNyojjvalAGgo gRhe priyatamaH praviSTaH // ] For Personal & Private Use Only

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Prakrit Verses in Dhvanyaloka with Locana 5. (13) Tala jaanti guna .. .. (p. 170) tAlA jAaMti guNA jAlA te sahiaehi gheppaMti / ravikiraNANuggahiAI hoti kramalAI kamalAI // .... [ tadA jAyante guNA yadA te sahRdayagRhyante / ravikiraNAnugRhItAni bhavanti kamalAni kamalAni // ] (14) Gaanam ca mattameham .. .. (p. 173) gamagaM ca mattamehaM dhArA-lulimajjuNAI a vaNAI / "NirahaMkAra- mikA haraMti NIlAo vi / a NisAA // Gaudavaho 406 [ gaganaM ca mattamedhaM dhArAlulitArjunAni ca vanAni / nirahaGkAra-mRgAGkA haranti nIlA api / nIlAzca nizAH // ] *(15) osuru sumthi (?) .. .. (p. 176) usurusuMbhiAe muhu cuMbiu jeNa / "amiarasaghoMTANa paDijANiu teNa // [ruddhagalaM rudavyA mukhaM cumbitaM yena / amRtarasagaNDUSANAM parijJAtaM tena // ] (ab), Camahiamanasa (?) . .. ... (p. 238) amaDhia-mANasa-kaMcaNa-paMkaa-Nimmahia-parimalA jassa / akkhuDia-dANa-pasarA bAhupphalima.ccia gaiMdA // [ mardita-mAnasa-kAzcana-paGkaja-nirgata parimalA yasya / akhaNDita-dAna-prasarA bAhuparighA eva gajendrAH // ] (17) Sajjehi surahiniso .. .. (p. 255) sajjei surahimAso Na dAva appei / Na tA paNAmei juai-jaNa-sabasa-sahe / ahiNava-sahaAra-muhe Nava pallava-pattale aNaMgassa sare // [ sajjayati surabhimAso na tAvadarpayati yuvati-jana-lakSya-sahAn / abhinava-sahakAra-mukhAnnavapallava-patralAnanaGgasya zarAn / / ] This verse, which is in Skandhaka metre, is probably drawn from Sarvasen's Harivijaya, an epic poem (now lost). . For Personal & Private Use Only

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V. M. Kulkarni (18) Saaraviinna -Jovvana .. .. (p. 256) sAara-viiNNa-jovvaNa-hatthAlaMbaM samuNNamaMtehiM / . . . anbhuTThANaM vima vammahassa diNNaM tuha thaNehiM // [ sAdara-vitIrNa-yauvana hastAlamba samunnamadbhyAm / abhyutthAnamiva manmathasya dattaM tava stanAbhyAm / / ]... (19) Sihipinchakannapura .. .. (p. 256) sihi-piccha-kaNNaUrA jAA vAhassa gaThivarI bhamai / muttAhala-rahama-pasAhaNANa majjhe savattINaM // [zikhi-piccha-karNapUrA jAyA vyAdhasya garviNI / garvavatI bhramati / muktAphala-racita-prasAdhanAnAM madhye sapatnInAm // ] This gatha, with some variant readings, occurs in G.S. (No. "I1.73) sihipehuMNAvaaMsA vahuA vAhassa gamvirI bhamai / gaamottia-rasma-pasAhaNANa majjhe savattINaM // . . [zikhi-picchAvataMsA vadhU-dhasya garviNI | garvavatI bhramati / gajamauktika-racita-prasAdhanAnAM madhye sapatnInAm // ] (20) Candamayehi nisa .. .. (p. 259) caMdamaUhehiM NisA NaliNI kamalehiM kusuma-gucchehi lmaa| haMsehi saraa-sohA kabakahA sajjaNehi kIrai garuI // [ candramayUkhairnizA nalinI kamalaiH kusumagucchailatA / / haMsaiH zaracchobhA kAvyakathA sajjanaiH kriyate gurukI // ] 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) vIrANa ramaI ghusiNAruNammi Na tahA piAthaNucchaMge / diThI riu-gama-kuMbha-sthalammi jaha bahala-siMdUre // *[vIrANAM ramate ghusRNAruNe na tathA priyAstanotsaGge / dRSTI ripu-gaja-kumbha-sthale yathA bahalasindUre // . .. For Personal & Private Use Only

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Prakrit Verses in Dhyanyaloka with Locana / (22) Tam tana sirisahoara .: .. (p. 265) taM tANa siri-sahoara-raaNAharammi hiaamekkarasaM / bibAhare piANaM Nivesi kusumabANeNa // [ tatteSAM zrI-sahodara-ratnAbharaNe (? ratnAharaNe) hRdayamekarasam / bimbAdhare priyANAM nivezitaM kusumabANena // ] (23) Devvaettammi phale .. .. (p. 266) devvAattammi phale kiM kIrau ettiaM puNo bhaNimo / kaMkellipallavA pallavANa aNNANa Na saricchA // devAyatte phale kiM kriyatAmetAvatpunarbhaNAmaH / / raktAzokapallavAH pallavAnAmanyeSAM na sadRkSAH // ] ... The second half of this gatha as found in GS (No. III. 79) reads differently : kaMkellipallavANaM Na pallavA hoMti sAricchA / [ raktAzokapallavAnAM na pallavA bhavanti sadRkSAH // ] (24) Hiaatthaviamannurn ..... (p. 267) himaaTThAviamaNNuM avaruNNamuhaM hi meM pasAaMta / avaraddhassa vi Na hu de bahujANaa rosiuM sakkaM // [ hRdaya-sthApita-manyumaparuditamukhImapi mAM prasAdayan / / aparAddhasyApi na khalu te bahujJa roSituM zakyam // ] The Kas, of Hemacandra (p. 75) reads the first half as follows : hiayaThiyamannuM khu a aNaruTThamuhaM pi maM pasAyaMta / [ hRdaya-sthita-manyu khalu cAruSTamukhImapi mAM prasAdayan / ] ..... The KLV (p. 148) reads the first half as follows : . hiyayaTThiamannu khu [a] aNaruTThamuha pi NaM (? maM) pasAeMta / 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) jAeja vaNudese khuno cia pAbhavo jhaDia-patto / mA mANusammi loe cAekkaraso darido a|| For Personal & Private Use Only

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V.M. Kulkarni.... [ jAyeya vanoddeze kubja eva pAdapaH zIrNapatraH / / mA mAnuSe loke tyAgaikaraso daridrazca // ] ! - 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 'satita-patrah'. The reading adopted here is based on GS (III. 30). ' (26) Isakalusassa vi .. .. (p. 271) IsAkalusassa vi tuha muhassa NaM esa puNNimAcaMdo / ajja sarisattaNaM pAviUNa aMge cia Na mAi // . [ IrSyA-kaluSasyApi tava mukhasya nanveSa pUrNimAcandraH / bhaya sadRzatvaM prApyAGga eva na mAti // ] .... *(27)-Dhundhullanto marihisi .. .. (p. 274) DhuMDhullaMto marihisi kaMTaa-kaliAI keai-vaNAI / mAlaikusumasaricchaM bhamara bhamaMto Na pAvihisi / / [ gaveSayan mariSyasi kaNTaka-kalitAni ketakI-vanAni / / mAlatI-kusuma-sadRkSa bhramara bhraman na prApsyasi // ] GS (No 985) reads Tuntunnarnto (Sk : Tuntunayamano). (28) Kamalaara na malia .. .. (p. 281-282) . kamalAarA Na maliA haMsA uDDAvimA Na a piucchaa| keNa vi gAmataDAe-abbhaM uttANa chUDhaM // [ kamalAkarA na mRditA haMsA uDDAyitA na ca pitRSvasaH / skhi| kenApi grAma-taDAge'bhramuttAnakaM kSiptam // ] -GS H. 10 (29) Vanirakudangoddina ... ... (p. 282) vANIra-kuDaMguDDINa-sauNi-kolAhalaM suNaMtIe / gharakamma-vAvaDAe vahUeN sIti aMgAI // [vAnIra-nikuJjoDDIna-zakuni-kolAhalaM zRNvatyAH / gRhakarma-vyApRtAyA vadhvAH sIdantyaGgAni // ] - ss.874 For Personal & Private Use Only

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9 Prakrit Verses in Divanyalakh with Lacana (30) Uccinasu padia-kusumari .. .. (p.283) . . uciNasu paDia-kusumaM mA dhuNa sehAliaM hlia-sunnhe| . . aha de visama-virAvo | vivAo sasureNa suo valaa-saho // avinuSa patita-kusumaM mA dhunIhi zephAlikAM hAlika-snuSe / atha te viSama-virAvaH / vipAkaH zvazureNa zruto valaya-zabdaH // ] -s8.959 Hemacandra's KAS (p. 55) and SS (No. 959) read 'Esa avasana-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 KAS and SS would seem to be more appropriate. *(31) Kassa va na hoi roso .. .. (p, 284) . For the full text of this gatha and its Sanskrit Chaya vide No. 5 supra (32) Emea jano tissa .. .. (p. 293) emebha jaNo tissA dei kavolovamAi sasibiMbaM / paramattha-viAre uNa caMdo caMdoM ccia varAbho // [ evameva janastasyA dadAti kapolopamAyAM zazibimbam / paramArthavicAre punazcandrazcandra eva vasakaH // ] (33) Visamaio(ccia) Kana vi .. .. (p. 294) visamaio ccia kANa vi kANa vi volei amia-nnimmaao| kANa vi visAmiamao kANa vi avisAmao kAlo // ..... [viSamayita eva. keSAmapi keSAmapyatikrAmatyamRtanirmAtaH / keSAmapi viSAmRtamayaH keSAmapyaviSAmRtaH kAlaH // ] (34) Cuarikuravaamsam .. .. (p. 298) cUaMkurAvaaMsaM chaNa-pesara-mahagdha-maNaharU-surAmoaM / apaNAmi pi gahiaM kusumasareNa mahumAsa-lacchIe muhaM // [cUtAGkurAvataMsaM kSaNa-prasara-mahArgha-manohara-surAmodam / anarpitamapi(asamarpitamapi) gRhItaM kusumazaraNa madhumAsalakSmyA mukham / / . - Harivijaya (35) Vaniaa hattidanta ... .. (p. 299) vANiaa hasthidaMtA katto amhANa vagghakittIo | vagdhakittI / jAba luliAlaamuhI gharammi pArasakkae suNhA // For Personal & Private Use Only

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: V. M. Kulkarni [vANijaka hastidantAH kuto'smAkaM vyAghrakRttayaH / vyAghrakRttayazca ] yAvallulitAlakamukhI gRhe pariSvaSkate snuSA // ] . - 55 951 From the comments of Abhinavagupta 'Atra luliteti ..etc, (Locana p.299) it is obvious 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 gatha vide No. 17 supra. *(37) Liladadhasudhyuddha (?) .. .. (p. 346) lIlA-dADharaguvbUDha-saala-mahi-maMDalassa cia ajja / . kIsa muNAlAharaNaM pi tujjha garuAi aMgammi / [lIlAdaMSTAgrovyUDha-sakala-mahI mnnddlsyaivaadh| ..... kasmAd mRNAlAbharaNamapi tava gurUyate'Gge // ] Visamabanalila *(38) Miavahandiaro (?) .. .. (p. 346) " humi avahatthiareho NiraMkuso aha vivearahio vi / siviNe vi tumammi puNo pattia bhattiM 'Na pamhusimi // [bhavAmyapahastitarekho niraGkuzo'tha vivekarahito'pi / svapne'pi tvayi punaH pratIhi bhaktiM na vismarAmi // ] This gatha is drawn from Anandavardhana's Visamabanalila. It is incl. uded in Weber's SS (No. 999). Hemacandra's KAS (p. 82) reads the second half as follows: siviNe vi tujjha samae pattia bhattiM na pupphusimi [ ? pamhusimi ] [svapne'pi tava sama pratIhi bhaktiM na prasmarAmi // ] (39) Avasara rourn cia. .. .. (p. 351) avasara | osara | avaasa rouM / rottuM cia NimmimAiM. mA puMsa / pusasu me hacchiiiN| ...... daMsaNamettummaiehi jehiM hiaaM / sIlaM tuha Na nnaaaN|| [apasara / apakasa roditumeva nirmite mA mArjaya me hate akssinnii| darzanamAtronmattAbhyAM yAbhyAM hRdayaM / zIlaM tava na. jJAtam // ] - 6 706 S. Vol. 8 (2) For Personal & Private Use Only

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Prakrit Verses in Dhvanyaloka with Locana (40) Ma panthan rundhro (2) .. ... (p. 352) mA paMthaM raMdha mahaM avehi vAlaa aho si ahirIo / amhe aNirikkAo suNNagharaM rakkhiavvaM No // [ mA panthAnaM rudhaH mama, apehi bAlaka (=aprauDha) aho asi ahIkaH / vayaM paratantrAH zUnyagRhaM rakSitavyamasmAkam // ] Weber includes this gatha in his edition of Ss (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) aNNattha vacca bAlaa NhAaMtiM kIsa meM puloesi / eaM bho jAA-bhIruANa tUhaM cia Na hoi / [anyatra vraja bAlaka (=aprauDhabuddhe) snAntI kasmAd mAM pralokayasi / etad bho jAyAbhIrukANAM tIrthameva na bhavati // ] (42) Sama-visama-nivvisesa .. .. (p. 356) sama-visama-NivvisesA samaMtao maMda-maMda-saMcArA / airA hohiMti pahA maNorahANaM pi dullaMghA // [sama-viSama-nirvizeSAH samantato manda-manda-saJcArAH / acirAd bhaviSyanti panthAno manorathAnAmapi durlacacAH // ] . -GS VII .73 (43) Ekanto ruai pia .. .. (p. 383) ekatto ruai piA aNNatto smr-tuur-nnigyoso| poheNa raNaraseNa a bhaDassa dolAiaM hiaraM / / / [ekato roditi priyA anyatra samara-sUrya-nirghoSaH / snehena raNarasena ca bhaTasya dolAyitaM hRdayam / / ] ss..966 (44) Lacchi duhida jamauo .. .. (pp. 463-64) lacchI duhidA jAmAuo harI tassa ghariNiA gyaa| amia-miaMkA a suA aho kuDuMba mahoahiNo // [lakSmIrduhitA jAmAtRko (=jAmAtA). haristasya gRhiNI gttaa| amRta-mRgAkau ca sutau, aho kuTumbaM mahodadheH // ] For Personal & Private Use Only

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V. M. Kulkarni KLV (p. 181 f.n.-3) reads dhua, jayaduo probly a misprint for jamaduo and gharalliya for 'duhida', 'jamauo' and 'gharinia' respectively. (45) Ama asaio orama .. .. (p. 479) Ama asaio orama paivvae Na tueN maliNioM sIlaM / ki uNa jaNassa jAavva caMdilaM taM Na kAmemo // [Ama asatyaH uparama pativate na tvayA malinitaM zIlam / kiM punarjanasya jAyeva nApitaM taM na kAmayAmahe // ] The GS (v. 17) reads this gatha as follows : Ama asai mha osara paivvae Na tuha mailiaM gotaM / ki uNa jaNassa jAa vva caMdilaM tA Na kaamemo|| [Ama asatyaH smaH apasara pativrate na tava malinitaM gotram / kiM punarjanasya jAyeva nApitaM tAvanta kAmayAmahe // ] (46) Uppahajaae asohinie .. .. (p. 493) uppahajAAe asohiNIe / asohirIe phala-kusuma-patta-rahiAe / berIe / borIe vaI deMto pAmara ho oha sijjihasi / ho ho hasijasiH // [ utpatha-jAtAyAH azobhanAyAH / azobhitryAH (=azobhanazIlAyAH). phlkusumptrrhitaayaaH| badaryA vRttiM dadat pAmara bho upahasiSyase / bho bho hasiSyase // ] The alternative reatlings, found in Hemacandra's KAS (P. 360$ are bo tter and deserve to be preferred. *(47) Langhiagaana phalahilaao .. .. (p. 499) laMghia-gaaNA phalahIlaAo hotu tti kaDhaaMtIe / haliassa AsisaM pADivesa-vahuA viNivvaviA // [lacitagaganAH kArpAsalatA bhavantviti vardhayanyA / . hAlikasyAziSaM prAtivezyakavadhu kA nirvApitA (=nirvRtiM praapitaa)|.. *(48) Golakacchakudange .. .. (p. 500) golA-kaccha-kuDaMge bhareNa jaMbUsu paccamANAsu / haliavahuA NiaMsai. jaMbUrasarattabhaM siabhaM // For Personal & Private Use Only

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Prakrit Verses in Dhvanyaloka with Locand sodA-kaccha-nikuJja bhareNa jambUSu pcymaanaasu| . holikavanivaste (=paridhatte) jambUrasaraktakaM (=rakta) sicayam // ] (49) Khanapahunia deara .. .. (p. 502) khaNapAhuNiA deara jAAe suhaa kiM pi de bhaNiA / ruai paDoharavalahIgharammi aNuNijjau varAI // [kSaNa-prAdhuNikA devara jAyayA subhaga kimapi te bhnnitaa| roditi gRhapazcAdbhAgavalabhIgRhe'nunIyatA varAkI // ] 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) ahiNaa-paoa-rasiesu pahia-sAmAiesu diahesu / sohai pasaria-gIANa NacciaM moravaMdANaM // abhinava-payoda-rasiteSu pathika-zyAmAyiteSu divaseSu / zobhate prasArita-prIvANAM nRttaM mayUra-vRndAnAm // ] pakSAntare [abhinava / abhinaya-prayoga-rasikeSu pathika-sAmAjikeSu divaseSu / zobhate prasArita-gItAnAM / [grIvArecakAya]prasAritagrIvANAM nRttaM mayUravRndAnAmA] The present gatha corresponds with GS VI. 59. But the text as presented in GS leaves much to be desired. (51) Kaript-vehavvaaro .. .. (p. 529) kariNI-vehavvaaro maha putto ekkakaMDaviNivAI / hama-soNhAeN taha kao jaha kaMDakaraMDaaM vahai // [kariNI-vaidhavyakaro mama putra ek-kaanndd-vinipaatii|] ...... hata-snuSayA tathA kRto yathA kANDa-karaNDakaM vahati // . ....... For Personal & Private Use Only

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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). sijjai romaMcijjai vevai ratthA-tulagga-paDilaggo / so pAso ajja vi suhaa tIi jeNAsi volINo // .... [ svidyati romAJcate vepate rathyA-kAkatAlIya-pratilagnaH / / sa pAzrvo'dyApi subhaga tasyA yenAsyatikrAntaH // ]. *(53) Bhaavihalarakhakhaneka ... ... (p. 535) . .. .. bhaavihala( ! bhaavihalANaM)rakkhagekkamalla saraNAgaANa atthANa / - khaNamettaM pi Na digNA vissAmakaha tti juttamiNaM // [bhayavihvalAnAM rakSaNaikamalla zaraNAgatAnAmarthAnAm / kSaNamAtramapi na dattA vizrAma-katheti yuktamidam // ]. -Abhinavagupta's own *(54) Caianakaraparampara .. .. (p. 536). cAi-aNa-kara-paraMpara-saMcAraNa-khea-Nissaha-sarIrA / atthA kivaNa-gharatthA satthAvatthA suvaMti vva // The following gatha from Gathakosa called Chappannayagahao (dited by Dr. A. N. Upadhye) corresponds with this gatha : gaiyANa kr-prNpraa-priyttnn-khey-vsnn-prisNtaa| . atthA kivaNagharatthA satthAvatthA suvaMti vva // - No. 149 The reading gaiana' in place of 'caiana' is doubtful. It is rendered in 'Sanskrit' as 'Jnaninam'. 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) Na a tANa ghaDai ohI Na a te dIsaMti kahavi punnruttaa| : je vibbhamA piANaM atthA vA sukai-vANIgaM // , - [na ca teSAM ghaTate'vadhiH na ca te dRzyante kathamapi punaruktAH / ye vibhramAH priyANAmarthA vA sukavi-vANInAm // ] - Visamabanalila. : For Personal & Private Use Only

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1 Prakrit Verses in Dhanyatoka with Locana " (56) Maha maha itti bhapantau (2) mahu mahu itti bhagataho vaccadi kAlo jaNassa / to iNa deu jaNadau gobharImodi maNassu // Note: The Nirnayasagar edition of Dhvanyaloka cites under IV. Karika 4 a Prakrit gatha 'Udia' etc. The text of this gatha as presented there is quite corrupt. The gatha occurs in KLV (P. 18) in GS (W). No. 954, and in Saptaaatisara (No. 41); the gatha may be restored as follows: (p. 544) [ 'mama mama' (pakSe, madhumatha) iti bhaNato vajati kAlo janasya / tathApi na devo janArdano gocarIbhavati manasaH // ] NOTES Dhvanyaloka (Uddyota 1,2) nam Prakrit udaharanon patha-carca Vidya (Vot XIII: No.2 August : 1970 ) and Dhvanyaloka (Uddyota 3,4) nam Prakrit Udaharanont pathacarea (Vol. XIV No. 1, January: 1971) aNudiahaka AbhoA jaha jaha thaNaA viNeMti kumarIe / bAlANa / taha taha lobhaso / ladvAvAso vva vammaho hiaamAvisai || [ anudivasakRtAbhogau yathA yathA stanau viniryAtau kumAryAH / bAlAnAm / tathA tathA labdhAvakAza / labdhAvAsa iva manmatho hRdayamAvizati // ] ---- 2. In a letter dt. 21-9-1973 Dr. Bhayani wtote to me to say "your chaya and interpretation of the cited Apa. Verse is quite all right'Gavittha' is a better reading ~~~. 'Drammi is corrupt for 'drammu'. As you suggest 'pala' 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 rasama caturpadi class with 12 + 8 matras in each half. According to Hemacandra (Chandonusasana 6, 20, 15) this would be perhaps 'nagakesara ' ( there is always some uncertainty because the last more is optionally taken to be metrically short or long, when it is actually short). For Personal & Private Use Only

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THE WORD MAHANA IN PRAKRIT 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 mbhayari, bhambhannaya etc. But in other dialects bamhana? is the most accredited Pkt, form for Skt. brahmana. - 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. bamhana 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 mahana is. Let us see first what Pischel thinks about the origin of the form. Pischel is not ready to derive it from brahmana, although, as he states, others like Weber, Muller, Jacobi, Leumann, Goldschmidt, Ascoli, Hoernle etc. are inclined to derive it from the same very form brahmana. 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 *makhana, 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 *makhana 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 brahmana. 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 mahana which is being investigated here." We have noted before that the word brahmana normally develops into bamhan in Pkt, which is found in almost all the dialects. The word (bambhana) For Personal & Private Use Only

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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 causes 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-Mag. dialect. According to my assumption any of these two forms might be the source of the word mahang which is popular in the Ardha Mag. 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 mahanu. 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 tiated 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 Prakrit itself. But this is perhaps not the only course of development. The conjunct mh of bamhane proceeding from brahmana 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 anunasika. Thus' as a result of this change bamhana appears finally as bahana which ought to have been the development in New Indo-Aryan, but the possibility of its occurrence in late Prakrit cannot be absolutely ruled out sitice later trends show their fore-bodings in the earlier speeches on many occasions. Now the word bahanu may be substituted by vahanas in Prakrit since the semi-vowel v appears commonly in the place of the labjal b in the principal Prakrit dialects. The nasalized va may develop into ma in Prakrit which, very freqently happens in the Ap. speecho. This in fact brings. For Personal & Private Use Only

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The Word Mahana in Prakrit the form mahana from earlier vahaga, which we find in the Ardha-Magadhi 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 mahana ? That the above-stated change may bappen in Prakrit is substantiated by a specific example. The word kusmandi becomes kohandi and kohali in Bruktit: in the initial stage of development the word. kusmandi 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 anusvara upon it in the form of an anunasika. This shows kohandi as developing from earlief komhandi or Kumhandi. But as anunasika is the an unstable element it is aot always properly represented in transcription. This ultimately reduces kohandi (sku mandi) into kohandi, which we find in Prakritto. 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 bambhana too which is copiously used in Amg. as the Pkt. form for Skt. brakmana may also be the source of the word mahana that fermains 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 babhana. The sound bh being intervocalic bocomes transformed into hig Prakrit, which leaves the foron as bahana. The change of the latter into mahana 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 mahana, that we have demonstrated above. It is S. Vol. 8 (3) For Personal & Private Use Only

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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 babhana, which develops from bambhana and constitutes a stage in the evolution of the word mahana, is fairly late and appears in the shape of babhana (pronunced babhan) in the New Indo-Aryan speech Maithili. The word mahana, which proceeds from babhand, 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 babhana one is constrained to presume the simultaneous oocurrence and contemporaneous uso of the two words bambhana and mahana, 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 mahana, which must have passed through the successive stages of babhana, vabhana, vahang 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 mahana. We have noted before that the explanation of Pischel which presumes *makhana as the source of this Prakrit word (mahana) 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 - Magadhi dialect and stands there as a very common vocable. For Personal & Private Use Only

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The Word Mahana in Prakrit 19 Foot-notes and references : Hemacandca in his Prakrit grammar II. 74 admits as a feature of Prasi it in general and not exclusively of Ardha-Magadhi. 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 Mah. Prakrit: 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 mahana mit Weber, E. Muller, Jacobi, Leumann, S. Goldschmidt, Ascoli Hoernle = brahmara zu setzen, ist sprachlich unmoglicb. Amg. braught fast auschliesslich mabana ....... Ich ziehe das Wort zu Skt makha (opfer), makha (zum Opfer gehorig) setzte es also="makhana = "opfer-meister". Pischel Gk.250. Trans. Ap g. Jm. mahana is to be equated with brahmana acc. to Weber, E. Muller, Jacobi, Leumann, S. Goldschmidt, Ascoli, Hoernle, but philologically this is impossible. Amg. uses mahana almost exclusively. I connect this word with makha (sacrifice), makha (belonging to the sacrifice) and equate it with *makhana 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 Prakrit - 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 kusmandi They are kumhampi, komanda, koriandr, kohandi, kohandi, kohali kann auf glei cher weise aw kohadi abgeleitet werden. Pischel, Gl, 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. For Personal & Private Use Only

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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 Vikramadita 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 Vasavadatta. 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 Cintamani and srngarasekhara, Subandhu negates existence of the evils such as deception, 10 back-biting, assoeiation with evil men,12 telling a lie, 13 opposition to the Brahmanas 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 Vikramaditya 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 For Personal & Private Use Only

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Maan Singh TL The laws of class and stages of life (varnasramadharmas) were maintained. Of the castes, the twice-born (dvijas) i.e. the Brahmanas, the Ksatriyas and the Vaisyas had the upper voice in society. Their destruction was considered a heinous crime. Of them, too, the Brahmanas 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 Kiratas32 and Pulindas.33 The loss of caste was only among rascals.34 - The study of sciences (vidyas) was thought necessary.35 As Subandhu's ahusions show, the Srutis, 36 upanisads, 37 Ramayana, 38 Mahabharata, 39 Brha#katha4l, Astadhyayi,41 Kamasutra,42 Chandoviciti,43 Alankara 44 works of Kalidasa 45 and systems of philosophy were studied with interest in his days. Brahmanism was the prevalent religion. The hetrodox,views were CONfronted with great opposition and their impact was subsided. Jainism and Bridhism had declined. 46 VaisDavism 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 Kamasutra. 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(r)7, For Personal & Private Use Only

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Social Conditions in Subandhu's Time 23. necklace, so and other ornaments of gold. They aanointed 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 poarls84, 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 For Personal & Private Use Only

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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 suryakanta 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 Kirata 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 Prajna, 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) For Personal & Private Use Only

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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 (Sfe); 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 RafA. 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) For Personal & Private Use Only

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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 : sA rasavattA vihitA navakA vilasanti carati no kaM kaH / . sarasIva kIrtizeSaM gatavati bhuvi vikramAditye // 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 khalodayasAdhuvipattisAkSibhyAmakSi2014 (p. 296, line 6). We may also suspect here Govindagupta's revolt against bis brother Kumaragupta I in this last years or the latter's son Skandagupt (R, C. Majumdar: The Vakataka-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 Kumaragupta I that with a grief-stricken heart Subandhu remembers and grieves over the death of his patron's father, the nighty Vikramaditya 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-Prajna, Aligarb, Vol. I, 1968, pp. 52. 55. 29 Vanavadatti, p. 242, lines 3-4. Teffretrifiantia quaufarfe caferyayfa tabhAGkAribhabhbharAlIbhArabharitabhUmibhAgabIbhatsena, For Personal & Private Use Only

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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 Vyakarana, 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 Panini's Asladhyayi, 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 (Chandahsasti a). For the use of this term in this general sense see Kautilya's Arthasastra (1 3.1). the Apastambadharmasatra (II. 4.8.11), Varahamihira's Byhatasamhita (C IV 64) and Kedarabhatta's Vyttaratnakara (VI. 3). The two chapters in Bharatas Nalya'sastra dealing with metres are called Chandoviciri (XIV and Xy in the Kavyamala edition and XV and XVI in the Kashi Sanskrit Series edition), Dandin also speaks of it as a scienie (vidya) in his Kavyadarsa (I. 12). 44 Vasavadatta, p. 235, line 3, Taholafa ar. Pt. R.V. Kriche chariar (Vasavadatta, Srirangam, 1906) reads aferer AASTATTUNG Subandhu probably wrote bauddhasaGgitimivAlaGkArabhUSitAma . Sivan Alankara as a work of Dharmakirti : Ta r t profil grafo. Stor P ara. Believing Sivarama many scholars like Aufrecht (Indische Coudien vol. XVI. pp. 205-207), Hall (The Vasavadatta, Introduction). Peterson The Subha sitavali, 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 Alankarasastra, in J.A.S.B. Vol. XXII, 1956. Pt. I. the two 1 XV and are called For Personal & Private Use Only

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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 Levi (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; Subha sitavali Nos, 657, 737, 1587, 1617, 2246, 3232). Apandavardhana, too, cites the verse, lAvaNyadraviNavyayo na gaNita: klezo mahAnarjitaH svacchandai carato janasya hRdaye cintAjvaro nirmitaH / eSApi svayameva tulyaramaNAbhAvAd varAkI hatA ko'rthazcetasi vedhasA vinihitastanvyAstanuM tanvatA / / (Dhvanyaloka, Udyota III, ed. Rama Sagara Tripathi, 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 (alankarasastra). We have two works-with the title Alankara, one is the Satralankara of Asvaghosa (first century A.D.), translated into Chinese by Kumarajiva (405 A.D.); and the other is the Mahayanasutralankara of Asanga, commented on by Vasu. bandhu (fourth century A.D.) The Alankara mentioned by Subandhu is proba bly either the work of Asvaghosa or that of Asanga. 45 Vasavadatta, p. 153, lines 2-3, 3797547 giore a Te gatea: 3719. HERE. The curse of Durvasas is the invention of Kalidasa. It is not available in the Mahabharata, the source of his Abhijnanasakuntala. 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 Duryasas on Sakuntala (Vakroktijivita verse 8, cited under IV. 2-3, ed. Acarya Visvesvara Siddhanta siromani, Delhi, 1955). 46 Cf. Vasavadatta, 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 Kumarila", io J.B.B.R.A.S. Vol. XVIII, pp. 147-167, 47 Vide our paper: gary for fresfatuit, in Pracya Prajna, Aligarh, Vol. I, 1968 pp. 58-59. 48 Vasavadatta, 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:. For Personal & Private Use Only

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Social Condition in Subandhu's Time 29 53 Vasavadatta who was a maiden of about eighteen years (cf. ibid., p. 67, line 2, kanyakAmaSTAdazavarSadezIyAm ) remained averse to marriage in her youth (p. 130, line 5-6 sA rAvaNabhiyevollAsitagotrA pariNAmamupayAtyapi yauvanabhare pariNayaparAkmukhI ). It worried her father (pp. 239 line 4-240, line 3. eSAmatsvAmiduhitA pitrA prabhAtaprAyAyAM rajanyAM yauvanAtikrAntadoSazaGkinA haThena vidyAdharacakravartino vijayaketoH putrAya puSpaketave pANigrahaNena dAtavyeti). 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 Srngarasekhara (ibid., p. 130, line 1), which shows that he had other queens, too. 57fbid, p. 127, line 2. gAndhAravicchedo rAgeSu na pauravanitAsa 58 Kandarpaketu met his beloved Vasavadatta in her mansion without the knowledge of her parents. We come across women at their rendezvous (abhisarikas, 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, sa khalu bIraH pratipakSasya ya samprahArataH kuJjarAn nayati. 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, vyavasthApyamAnavezyAnivezam. 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). For Personal & Private Use Only

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Maan Singh 79 Ibtd., pp. 49, line 3; 62, line 2; 112, 132, line 5 (tulAkoTi); 137, 2 (napura) 234. line 4 (kANDa). 80 bid., p. 53, line 1 (raNitamadhuramaNInAM ramaNImAm ). 81 Ibid, p. 84, line 1 (bhAsvatAlaGkAreNa). 82 Ibid.. p. 224, line 1. 83 Ibid, p. 49, line 1. 84 Ibld, p. 157, line 4-5 (bhAvini vilAsabati nikSipa muktAcUrNamikarama). 85 Ibid., p. 157, line 2 (tarale taraGgavati vikira ketakIdhUlim ). 86 Ibid.. p, 267, line 4 (jaladevatAcandanavicchittibhiriva'. 87 lbid., pp. 156, live 7-157, line 1 (mugdhe madanamaJjari siJca candanodakena). 88 Ibtd., p. 177, lines 3-4. (kAminIkezapAzasaMskArAgurudhUmapaTalairiva), 89 bid., p. 49 line 1. (bigalitakundairalakai:). 90 Ibtd., p. 50 line 1 (kezapAzadaradalitamAlatImAlAparimala-1. 91 Ibid , p. 178, lines 3-4, (palitauSadhamiva vRddhavAravilAsinyAH ). 92 Ibid., p. 247, lines 1-2 (avidhavAmiva sindUratilakabhUSitAM pravAlAbharaNAM ca). 93 Tbid.. p. 237, line 1 (tamAlapatraprasAdhitAm). The maiden Vasavadatta is spoken of as adorned with a tilaka. . 94 bid.. pp 187, line 5-188, line 1 (prAcIlalATakuGkumabinducakrAkAraH); 254, line 2 (prAcI. ___ lalATataTakusumbhAmbubindau), 95 Ibld., pp. 4, line 2 (kajjala); 187, line 1 (azIrarAzi) 96 Ibid, pp. 43, line 2 (jayalakSmIpAdAlaktakarAga-); ___90, line 3-91, line 1 (piNDAlaktakarAgAGkitapAda); ____197, lines 1-2 (navayAvakapaGkapallavitasanUpurataruNIcaraNa-). 97 Ibid., p. 44, lines 2-3 (menakAnakhamArjanazilAzakala iva). 98 Ibid., pp. 130, line 5-140, line 1 (navayauvanarAgataralakeralIkapolapAlipatrAvalIparicaya caturaH). 99 Ibid., p. 231, line 3 (karpU rike pANDuraya karpUradhUlibhiH payodharabhAram ) - 100 Ibid., pp. 139, line 2 (karNATasundarIstanakalazaghusRNadhUliparimalAmodavAhI) ___189, lines 1-2 (kuGkumAruNaikastanakalazAkhaNDalAzAGganAyAH) 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 Vasavadatta at the time of dawn, (pp.44. line 1-67, line 3). For the belief see Sivarama's gloss. 103 Ibid., pp. 100, line 1-101, line 1 (kaNATIramithunamaithunadarzanopajAtanidhigrahaNakautukakirA azAtakhanyamAnatIrayA). For the belief see Sivarama's commentar. 104 Subandhu speaks of the gandhara and vibhasa ragas (pp. 127, line 2. vicchedo rAgeSu; 45, line 4-5, vibhAsarAgamukharakArpaTikajanopagIyamAnakAvyakathAsu For Personal & Private Use Only

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Social Condition in Subandhu's Time 31 TOITE) and of the kakali sayana 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: (stlac saaret:) 284, lines 1-3 (ataefta: sony AT rikAkoSTikAsu samutpatadbhirjatuzabalairiva da1rairnayadyatariSa cakrIDa varSAkAla:). 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 36khala iva candre kaNDanakIrNeSviva taNDuleSu tArAgaNeSu mIlatsu) 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 Ibed., 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. For Personal & Private Use Only

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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) For Personal & Private Use Only

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Social Condition in Subandhu's Time 173 Ibid.. p. 254, line 3 (maJjiSThA). 174 Ibtd., p. 165, line + (sindUra). 175 Ibtd., 2 105, lines 1-2 (ghanasAra). 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 (dhAtuvikAra). 188 Ibid., p. 93, line 1 (pravRddhagulmatA). 184 Ibtd. p. 75, line 1 (ajIrNavikAra). 185 .Ibid, p. 256, line 5 (vaNija iva prasAritAmbare). 186 Ibid., P. 292, line 1 (vipaNiketuvaMzam ). 187 Ibtd., p. 25, line 1 (sapota-). 188 Ibid., pp. 250, line 4-251, line 1 (kRSIvaleneva kAlena timirabIjeSviva madhukareSu kumu dakSetreSu madhurasakardamitaparAgapaGgeSu ghanaghaTTamAnadaleSu bhramareSu vyAjAt paGkajeSupyamAneSu). 189 Ibtd., P. 122; lines 1-2 (prazastakedAra iva bahudhAnyakAryasampAdakaH), 190 Ibd., P. 288, line 6 (hRSTakalabhagopikAgItasukhitamRgayUthe). 191 Ibtd., p. 138, lines 3-4 (pathikajanahRdayamatsyaM grahItuM makaraketoH palAva iva pATalipu pamadRzyata). 192 Ibid, p. 129, lines 1-2 (kartanamalakeSu na purandhrISu). 193 Ibld., p. 110, lines 1-3. 194 Ibtd., p. 216, line 4-223, line, 1. 195_Ibtd., pp. 157, lines 3-4 (capale citralekhe likha citre cittacoraM janam ). Sambodhi Vol. 8(5) For Personal & Private Use Only

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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, Carvaka 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; Carvaka 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 For Personal & Private Use Only

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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 Carvaka has received several identifications : (1) that of being the founder or (2) the disciple of the founder have been noticed. Besides, (3) "The name Carvaka is clearly connected with that of Karva, and this is given as a synonym of Buddha by Balasastrin in the Preface to his edition of the Kasika (p. 2). He is represented as a teacher of the Lokayata or world-wide system, if that is the meaning originally intended by the word".10 Then, (4) "The Mahabharata describes a Carvaka as a demon (raksasa) in the garb of a Brahmana. He performed austere penances, and got a boon from Brabma that he would be immune from injury at the hands of all creatures He was warned not to oftend the Brahmanas. Armed with this boon he began to torment the gods They approached Brahma to compass his destruction. He assured them that he would meet with destruction by insulting the Brahmanas. Stripped of poetic metaphors, the story indicates that the Carvakas did not believe in the superiority of the Brahmanas and the existence of gods or heaven, and that they sought their own pleasure by injuring others". 11 The Mahabharata also "relates that during Yudhisthira's triumphal entry into Hastinapura, a raksasa (demon) named Carvaka disguised himself as a brahmin 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 brahmins and reduced to ashes by the fire of their eyes". 12 Some explain Carvaka 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 Carvaka 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 carvaka is derived from either Caruvak 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 Carvaka does not derive from a philosopher but from a school of epicures (carva, 'chewing') and hedonists (caru, pleasing)". 16 Thus the significance of Carvaka remains obscure. It may be a proper name, but "According to still another view, the word 'Carvaka' is not a proper name, but a common name given to a materialist, and it signifies For Personal & Private Use Only

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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' (charuvaka) 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 Lokayata19 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) Lokayata means "(literally, that which is found among people in general)",21 (3) Lokayata "means a commoner and therefore, by implication, a man of low and unrefined taste";22 (4) Lokayata, "the very name given to these heretics would seem to imply that their doctrines had met with a world-wide acceptance (Lokayatikas)";23 (5) Lokayata "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 Barbaspatya as obviously it has to be connected with BIhaspati but the identity of Bihaspati is not at all clear. Indeed "BIhaspati 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 Bshaspati Laukya (Laukayatika ?)". 25 He again appears in the Upanisads and the "Maitri Upanisad describes him as a heretical teacher". 27 In any case, "In later Sanskrit, a Barhaspatya or a follower of Bihaspati, 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. For Personal & Private Use Only

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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 Barhas patya or Nastika and Carvaka or Lokayata, though he does noet tell us which he considers the exact points on which the two are supposed to have differed" (Max Muller, 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. Carvaka, after whose name this school is so called is said to be the chief disciple of Bshaspati" (Chandradhar Sharma, op. cit.. D. 40). In the Saryadarsanasangraha of Madhava, Carvaka is "given as the name of a Rakshasa, and he is treated as a historical individual to whom Brhaspati or Vacaspati delivered his doctrines (Max Muller, op. cit., p. 99). 10 lbid., p. 99. Does this create the rather remote possibility of Carvaka 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 Carvaka was derived. It is perhaps a combination of caru (sweet) and vak (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. For Personal & Private Use Only

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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 Bihaspati 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 Brahmana 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; Bihaspati tried to destroy it by introducing opposition. But Hinduism is eternal, it was not destroyed. In the Maitrayani 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 Visnu Purana 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 Mayamoba 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 Brahmanas, 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 Purana." (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. For Personal & Private Use Only

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APASTAMBA DHARMA-SUTRA 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-sutras, one is particularly impressed by the several references wherein mention is made of existing literature prior to the composition of the Dharma-sutras 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 (AP. Dh.S. or AP.). The AP. Dh. S. refers to Vedas, Brahmanas, Smotis, Puranas, and quotes many opinions of individual authors either by their special mention or generally by words like 'iti eke', 'athapyudaharanti' 'iti upadisanti' etc. Apastamba and the Vedas : The AP.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 Prayascitta be performed by the brahmacarin by touching water reciting the seven Pavamana mantras, the Yajus Pavi. tra, 3 the saman of Vamadevao and the angirasa of Taittiriya samhita5 or along with the above mantras, he may sprinkle water while reciting the Vyahrtis. The Pavamani 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 Pavamana and other mantras. (AP. 1. 26)7 The AP. Dh. S. mentions that the vedas have six angas8 and enumerates Chhanda, Kalpa, Vyakarana. Jyotis, Nirukta, Siksa and Chhandoviciti For Personal & Private Use Only

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Surabhi Sheth which are seven.' Haradatta reads chhandahkalpa as one word and explains 'chhando vedastatkalpayati....iti chhandakalpah Kalpasutrani'. But according to Kane, this is a farfetched explanation.10 Elsewhere Apastamba refers to the convention of those who know nyaya that angas (such as Kalpasutras etc.) cannot be designated the Vedas!1 (which are the principal) which is clearly a reference to Purvamimamsa (1. 3. 11-14) and he says that those who know Nyaya lay down that a mere anuvada (affirming or reciting) of what is well known to all is not a positive rule (a vidhi). This is similar to Jaimini's dictum, 12 While discussing whether even in the form of ucchista, the prohibited things may be eaten by a brahmacarin or not, AP, says that acarya himself might not give to any sisya any object which is prohibited by the sruti13, as e.g. salt, honey, meat, etc.14 because sruti is more powerful than acara which is current. Any sruti or smsti is inferred on the basis of acara, an inference about sruti or smrti should not be contrary to pratyaksa acara, Apastamba tries to say that the denial of salt etc. is recommended in the Brahmanas. 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, kk, Yajus and Saman are mentioned both separately and collectively by the name trayi vidya i.e. threefold sacred science, and the fourth is called not Atharvangirasah, but Atharva-veda. 16 Apastamba 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 Vratya, i. e. a learned mendicant brahmin, who really deserves the title of atithi or guest.17 Though Apastamba does not say that his rule is based on the Atharvaveda, he cites Brahmana 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 vratya. 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 For Personal & Private Use Only

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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 Buhler, 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-brahmanas (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 prasna xxvii of the Apastamba Kalpasutra 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-sutra contains merely a bare outline of the domestic ceremonies, and this restriction of the scope. of Prasna xxvii seems justified when one reads the detailed treatment in the Apashamba Dharma Sutra. In the Ap. Dharmasutras I.4.16 and II. 17-16 by the use of the word 'Yathopadesam' the Ap. gr. sutras 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) For Personal & Private Use Only

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2 Surabhi Sheth that with Upanayana samskara, 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 sraddha.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 Purapas : Apastamba quotes verses from a purana.29 The Dharma-sutra quotes passages from a 'Purana' as authorities for its rules and in one place gives in prose the view of a purana.30 This seems to be a summary of a verse in Baudhayana, and Vasistha.31 In one place Apastamba mentions by name Bhavisyat Purana from which quotation is taken.32 References to Purana and quotations from Puranas are generally made in all the sutras but Apastamba seems to be the only sutrakara mentioning a purana by name. Though the passage, quoted by Apastamba from the Bhavisya-Purana is not available in the present copy of it. Still considering that the titles are similar and also the fact that mostly all the Puranas have been remodelled, it is quite likely that Apastamba's authority was the original on which the existing Upapurana is based. Thus the occurrence of the name of a special Purana is quite important for the history of the Puranas and the Apastamba-Dharma-sutras. The Ap. again quotes two verses from a Purana 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 sudras is the farthest limit of vidya and it is said to be a supplement of the Atharvaveda. This seems to be a reference to Arthasastra 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 'athapyudaharanti' or 'upadisanti.' 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 Ap. also once quotes in the discussion on niyoga that the bride is given to the family of her husband For Personal & Private Use Only

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Apastamba Dharma-sutra and its Predecessors and not to the husband alone.38 This view upholds the costom of niyoga which Ap, rejects. It also quotes an opinion that if a brahmana 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' Apastamba 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, Ap. I. 5.20 and Gaut. I. 54-59, Ap. I. 9.3 and Gaut. 16.34. Thus about the girdle that a brahmcarin should wear, Apastamba states that it be made of wool for a Vaisya but quotes that it be made of sira i.e. the rope of the bull or tamala tree.co Apastamba specifies the material for danda of brahmacarins belonging to different varnas but quotes the opinion of some acaryas who recommend any sacrificial tree fit for making the danda. Apastamba prescribes different materials for the kaupina of the brahmacarins of different varnas and quotes the opinion of some that for a brahmin a kaupina of kasaya-tawny colour - is recommended.42 In the sutra I, 4.16, Apastamba quotes the authority of the Grhyasutras and states that the agnipuja should be done in the morning and evening but then quotes the opinion of some acaryas that it should be done in the evenings only.43 In the rules on abhivadana 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 upasamgrahana 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 Acaryas that he must press both feet, each with both hands and embrace them.45 Apastamba says that a student should not stretch his feet towards his teacher but quotes that according to some Acaryas, 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 Acaryas 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 daksina' to be paid to a teacher, Apastamba states that a student can collect the fee from an ugra or a sudra only if the teacher has fallen in distress but quotes the opinion of some teachers that it is lawful at any time to take For Personal & Private Use Only

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Surabhi Sheth money for the teacher from an ugra or a sudra.47 Here the word 'ugra' denotes either the offspring of a vaisya 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 sravana, in arder to fix in one's mind the part already learnt, and in the dark fortnights, one may study the vedangas (cf. Manu IV.98). On the full moon of the sravana, 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 Dharmasutra 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 Purvamimamsa,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-mimamsa-sutras. -- 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. For Personal & Private Use Only

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Apastamba-Dharma-sutra and its Predecessors Apastamba and individual anthors: Apastamba quotes views of eleven writers on Dharma by name, viz. Eka (I. 19.7), Kanva (I. 19.3, I 28.1), Kanva (1.19.7), Kunika (I. 19.7), Kutsa I. 19.7), Kautsa. (F.9.4 and 7, I. 28.1), Puskarasadi (I. 19.7; I. 28.1) Varsyayani (I. 19.5 and 8: 1. 28.2); Svetaketu (I. 13.19, I. 5.6), Harita (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, Puskarasadi, and Varsyayani are quoted in the Nirukta, the Pratisakhyas and the Vartikas on Panini 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. Harita is aslo quoted by Baudhayana. From the references (Ap. 1.9.3 and 7) it appears that Kanva and Kanva are two distinct persons and Kanva seems to be Baudhayana of the BaudhayanaDharma-sutra as the reference of a teacher by name Kanva Baudhayana occurs in the rsitarpana in many works, 58 Harita : Apastamba (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 trihsravana and trihsahavacana but according to Harita even the above texts should not be exceptions.59 Thus according to Harita th: vow of obedience is required for the trihsravana and trihsahavacana also which Apastamba exempted in the previous sutra. In the sutra 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 ugra. 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 brahmanas may accept from an ugra uncooked or a little unflavoured boiled food or he may accept rice (ama) etc. himself also.60 In the sutra 1. 19.11, Apastamba has said that food offered unasked by a person whatsoever may be eaten and then quotes the opinion of Harita 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 Varsyayan;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 sutra 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 Harita, 66 such prayascitta should not be performed, because one who takes either one's own life or someone else's life is an abhieasta. For Personal & Private Use Only

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Surabhi Sheth Kanva, Kautsa, Varsyayani, Eka, Kunika, Kapya, Kutsa, Puskarasadi: While discussing the bhaksyabhaksya, Apastamba 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 Varsyayani69 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, Kunika, Kanva, Kutsa, and Puskarasadi who say that the food which is offered, which is pure, may be eaten.70 And then Varsyayani'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 Puskarasadi who say that under any conditions whatsoever one who covets and takes another man's possession is a thief,72 But Varsyayani declares that there are exceptions to this law in regard to some possessions73 and the next sutra74 illustrates the opioion of Varsyayani 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 Apastamba76 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, Apastamba 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 Apastamba does not agree with Svetaketu and states that this is forbidden by the sastras.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-sutra and if a study of all the references made to preceding literature in all the Dharma-sutras 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. For Personal & Private Use Only

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Apstamba Dharma-sutra and its predecessors Foot-Notes 1 vedAzca / Ap. I. 1.3 2 'saptabhiH pAvamAnIbhiH' 'daryanti yacca dUraka' ityetAbhiryajuSpavitreNa sAmapavitreNA''Ggiraseneti / Ap. I. 2,2; cf. Rv. 7. 2. 17. 18 3 ApAM asmAn bhAtarazzundhantu dhRtena no dhRtapunaH punantu vizvamasmatpravahantu ripram / tai.saM. (1.2.1) iti yajuSpavitram / 4 of. kayA nazcitra A bhuvadUtI sdaavRdhsskhaa| ___kayA zaciSThayA vRtA iti vAmadevAkhyaM sAmapavitram / 5 haMsazzuciSadvasurantarikSasaddhotA vediSadatithirduroNasat / vRSadvarasahatasadvayomasadabjA gojA ___ RtajA adrijA RtaM bRhat / (tai. sa. 4. 2. 1. 4) ityaGgirasaH / 6 api vA vyAhRtibhireva / Ap. I.2.3. 7 Ap. I. 2.6. 8 SaDaGgo vedaH / Ap. II. 8. 10 9 chandaH kalpo vyAkaraNaM jyotiSaM nirukta zikSA chandovicitiriti / Ap. II. 8. 11; the ___ Mundakopanisad (I. 5) reads 'zikSA kalpo vyAkaraNaM nirukta chando'jyotiSamiti / The Taittiriyopanisad reads AM zikSA vyAkhyAsyAmaH / varNaH svrH| mAtrA balam / ityukta: zikSAdhyAyaH / 10 Kane P.V., History of Dharmasastra (HDS), Vol. I, Pt. 1, 2 nd edition, p. 60. 11 aGgAnAM tu pradhAnairavyapadeza iti nyAyavitsamayaH / Ap. II. 8. 13 12 athApi nityAnuvAdamavidhimAhuAyavidaH / Ap. II. 14. 13; cf. arthavAdo vA vidhizeSa tvAttasmAnnityAnuvAdaH / pU. mI. sU. VI. 7. 30. 13 na cAsmai zrutivipratiSiddhamucchiSTaM dadyAt / Ap. I. 4. 5. 14 yathA kSAralavaNamadhumAsAnIti / Ap. I. 4.6. 15 Ap. II. 23.9. 16 AMtharvaNasya vedasya zeSa ityupadizanti / 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 Brahmanes, 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 Brahmanas, Journal of Oriental Institute, Silver Jubilee special number, March, 1976. 20 sarvavidyAnAmapyupaniSadAmupAkRtyA'nadhyayanaM tadahaH / Ap. II. 5.1 21 Buhler, Indroduction, Apastamba-Dharma-sutra, sacred Books of the East, Vol. II, Pt. 1, p. xxv. 22 yasmAddharmAnAcinoti sa AcAryaH / Ap. I. 1. 14; AcAryaH kasmAdAcAraM grAhayati Aci nAtyarthAnAcinoti buddhimiti sa / nirukta 1. 4 and tasmai na duhayetkatamaccanAha quoted in Nirukta II. 3. For Personal & Private Use Only

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Surabhi Sheth 23 Apa. dha sU. I. 4.16; Apa. gR. sU. I. 12 and Apa. gR. sU. II. 5; Apa. dha. sU. II. 2, 10-11; Apa. gR. sU. II. 7.1, 17,23; Apa. gha. sU. II. 17.6; Apa. gR.sU. 8.21.9; Apa. dha. sU. II. 2. 3.17; Apa, gR. sU. I. 2.3. 24 Vide Kane, op. cit, p. 51, 59. 25 bhApa, dha. sU. I. 15. 23-25; gau. dha. s. 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 brAhmaNa: AcAryaH smaryate tu / Apa. II. 4-25, of, manu II. 241, 242. 27 smRtizca / Ap. II, 15-25. 28 athaitanmanuH zrAddhazabdaM karma provAca / prajAnizzreyasAya ca / II. 16. 29 Apa, 1.19.13, 14. 30 Apa. 1. 29. 7. . . 31 baudhAyana I. 10.12, vasiSTha III. 18 32 punassarge bIjArthA bhavantIti bhaviSyatpurANe / Apa. II. 34.6. 33 Apa. II. 3. 2-5 34 Apa. II. 29. 11, 12 35 I. 19. 15, cf. manu 8. 317, vasiSTha 19.44, I. 11.31. 34, II. 9.13, cf. baudhAyana II.7. 22.7, Apa. II, 17.8, II. 13.6, cf. baudhAyana II, 2. 34-36, I. 14. 25, I. 19.14,t. manu 4. 212, I. 27. 10-11, cf. manu III. 101. 36 amAyuSyaM tvevamukhasya bhojanaM mAturityupadizanti / Apa. II. 19.2 37 Apa. II. 21.10. Apa. II. 22.6. 38 kulAya hi strI pradIyanta ityupadizanti / Apa. II. 27.3. 39 savarNAyAmanyapUrvAyAM sakRtsannipAte pAdaH patatItyupadizanti / Apa. II. 27.11. 40 AvIsUtraM vaizyasya / sairI tAmalI vetyeke / Apa. I. 2.37, 41 Apa. I. 2. 38,cf. manu II, 45, gautama I. 22, vasiSTha XI 52-54, yAjJavalkya 1.29. - baudhAyana I. 5. 5, cf. Azva. gR. sU. I. 19. 13, 20.1. 17 zANIkSaumAjinAni / kASAyaM caike vastra upadizanti / Apa. I. 2.40, 41; manu II. 41; gautama I. 16. 21; vasiSTha XI. 61-67, baudhAyana I. 3. 14 43 Apa. I. 14. 16, Apa. II. 5. 20, 21. 44 sadevAbhivAdanam / upasaMgrAhya AcArya ityeke / Apa. II, 5. 20.21. 45 Apa. I, 25. 22. 23; cf. manu II. 72. 46 Apa. I. 6. 4. Apa. I. 6.4. 47 nAmnA tadantevAsinaM gurumapyAtmAnam ityeke / Apa, 1.6.33. 48 Apa, 1,7. 20. Apa. I, 7.21. 49 Apa. I, 8.2; Apa. 1,8.3; Apa. 1,8,7. For Personal & Private Use Only

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Apastamba-Dharma-sutra and its Predecessors Pratory or 5 taiyAM paurNamAsyAM rauhiNyAM vA viramet / Apa. I, 9,2i.e. the term lasts for five months, from latter half of Sravana upto first half of Paksa, arddhapaJca mAsAMzcaturo maasaanivaik| Apa. 1, 9.3. 51 Kane.k. V., op. cit., P. 63. 52 Apa. 1, 4.8; cf. gha. mI. I, 3.3, vide also Apa. I, II. 30; and again Apa. I.12. 11. ct. pU. mI. IV. 1.2, vide also Apa. I, 4. 9-10- cf. pU. mI. I. 3.4. 53 Apa. II. 8. 13. 54 Apa. II. 14. 13. cf. pU. mI. VI, 7.30. 55 Apa. II, 13.11-12; pU. mI. sU. VI. 1: 15. . 56 Apa. 1,12,9, pU, mI. sU. XII, 3. 19. 57 Mat Muller, History of Ancient Sanskrit literature, P. 142; 58 Kane, Op.cit.,P,62. 59 Apa. I, 13.11.. 60 Apa. I, 18, 2-4. 1 bhApa. 1, 19.11, Apa. I, 19, 12. 62 Apa. 128,1 63 Apa. I, 28, 2, 64 bhApa. I; 29.5. 65 Apa. 1. 28. 15, 66 Apa. I, 28, 16; Apa. 1, 28, 17, 67 Apa. I, 19, 3, 68 Apa. I. 19,4, 69 Apa, 1, 19. 5. 78 Apa.1.19,7 se Apa, 1, 19,8 2 mA. 1:28; 1 73 Apa. 1;28.2 74 Apa. I. 28.3. 75 Apa. I. 28.4 76 Ap. I, 5,5 77 Apa. I, 6,6; cf. chAndogyopaniSad 78 Apa. I, 3, 19 79 Apa. I, 13, 20 Sambodhi Vol. 8(77 For Personal & Private Use Only

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THE CONCEPTION OF REALITY IN JAINA METAPHYSICS AS REVEALED IN THE WORKS OF ACARYA KUNDAKUNDA J. C. Sikdar Introducton: The study of Jaina metaphysics in the works of Acarya 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 Acarya 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. Acarya 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 For Personal & Private Use Only

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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 Acarya Kundakunda, the Jaina Agamas and the post-agmic works. An extensive use of the Prakrit-Pali word 'Davva', Skt. 'Dravya' has been made in the Jaina Agamas 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. Panini used the word 'Dravya'3 by explaining the formation of its twofold etymological derivation in the two aphorisms of the Taddhita section of his Astadhyayi. 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 (Vikara) 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 an (pa 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 manavakah". 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 (Karmarthika 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.' For Personal & Private Use Only

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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), ksetra (locus or field), kala (time) and bhava (state or mode), etc.13 Dravyarthika and Paryayarthika Nayas14 (substantial and modal points of view), on Dravyacaras (external conduct), Bhavacara (internal conduct), etc., Dravyakarma (physical karma),16 Bhavakarma (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 Astadhyayi 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 Agamas and post-agamic works including these of Acarya Kundakundam the sense of six fundamental reals (Sarvadravyas),19 viz. Dhramastikaya (principle of motion), Adharmastikaya (principle of rest), Akasastikaya (space), Jivastikaya (soul), Pudgalastika va (matter) and Addhvasamaya20 or Kala21 (time). According to the commentary of Satkhandagama22, 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-Vaisesika 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 Mahabhasya in connection with different topics. He explains it at one place in this manner: "We can break a jar and make a For Personal & Private Use Only

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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 Yogasutra27 also contains this interpretation of the word 'Dravya' in the very same manner and the Mimamsaka, Kumarila also has followed him in his Slokavartika. 28 Vyasa 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 Mahabhasya the word 'Dravya stands to denote an aggregate of qualities (gunasamudaya)30 or a stream of qualities (gunasandravo drayyamiti).31 This definiton of Dravya in the Mahabhasya is such : "That whose basic character (maulikatva) remains unimpaired even in the midst of the emergence of newer qualities (gunas) is Dravya (substance.)"30 According to the Buddhist system of thought, "Whatever exists is a substance," as explained by Vasubandhu in his Abhidharmakosa, 33 while Yasomitra 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 anatmavada (pon-substan. tialism) the Buddhists did not recognise the Vaisesika 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 For Personal & Private Use Only

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$4 J. C .Sikdar 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 Mahabhasya and which were adopted in the Vyasabhasya, Slokvartika, etc. were collected together for the first time in the Jaina tradition by Umasvati 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 Rajavartika and Tattvartha Slokavartika 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-dravyalaksanam". But it is also implied in the Sutra. "Utpadavyayadhrauvyayuktam sar" of both Digambara and Svetambara traditions. Thus there is no difference between the Digmabara and Svetambara views on the conception of Dravya (Substance)42, Only its concept has. been made more clear by the Sutra "Saddravyalaksanam of the Digambara tradition. Jinabhadra Ksamasramana has explained the formation and meaning of the word "Dravya" in his Visesavasyaka 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 Pramanamimasa in the words of Akalanka,44 while explaining the nature of object of a pramana (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. For Personal & Private Use Only

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The Conception of Reality in Jaina Metaphysics 55 Having followed the footsteps of Acarya Kundakunda and Umasvati, Acarya 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 (utpada) 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 Acarya Pujyapada that utpada 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 Guna (vality) : In continuation of the conception of Dravya Acarya Kundakunda defines its 'guna' (quality) in this manner that the condition which, in fact, forms nature of Dravya is guna which is not different from its initial existence and that existing entity established in its nature is Dravya50. That is to say, the nature (Svabhava) stands for parlnama (change) and the nature which is thus of the form of parinama is guna which is in its turn is nondifferent from 'Sat, i. e. Dravya.51 Next he defines the relation between Dravya and guna as 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 Agamas55 the term 'guna' denoting. capacity or quality of Dravya occurs as a distinct category along with Dravya and paryaya. The Uttaradhyayana Sutra56 offers a clear definition of the same. A definite conception of it is found in the works of Acarya Kundakunda and Umasvat 57 and other Indian philosophical treatises. With the development of the metaphysical thought the conception of guna was made more clear by the For Personal & Private Use Only

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J. C. Sikdar 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 Umasvati 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 Pujyapada explains that the sutra "Dravyasraya nirguna gunah" (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-Vaisesiks system gives a similar explation to the definition of guna, its characteristics etc., just For Personal & Private Use Only

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The Conception of Reality in Jaina Metaphysics 57 as they are found in the Jaina school of thought as discussed above. According to the Vaisesika Sutra, "The definition of guna is that gunas are inherent in Dravya (Substance-substratum) and they are themselves attributeless and actionless"65 Prasastapada's Bhasya is more clear in its interpretation of guna that Gunatvabhisambandha (related with qualitiness) -Dravyasritatvam (inherent in substance), nirgunatvam (attributelessnou) and niskri yatvam (actionlessness) are the common features of all qualities like colour, etc. 67 A critical study of these definitions of guna in the Vaisesika Sutra and Prasastapada's Bhasya clearly shows the influence of tho Nyaya-Vaisesika system of thought in regard to the definition of guna, etc. as reflected in the Uttaradhyayana sutra, the post-agamic works of Ac. Kundakunda, Umasvati, Acarya Pujyapada, Akalanka and Vidyananda. In the Samkhya 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 Nyaya-Vaisesika 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 gunas-Sattva, Rajas and Tamas.. These entities manifest themselves as gunas by their various modifications.70 The fundamental ideas formed in the Samkhy system of thonght "sometimes unconsciously affected all later constructions"71. In the Vijnaptimatrasiddhi Vasubandhu equated the BudJhist term 'dharma' with the Samkhya term 'guna'72 "You maintain that the realities are gunas, 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 Sarvastivadins, remaining for ever a trancendental reality, produces a reaction (Karitva, laksana) which we wrongly interpret as being a quality."74 In Vaibhasika philosophy the objects of the five senses-Pancendriyanyarthah, 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 Nyaya-Vaisesika 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 Sambodhi Vol. 8(8) For Personal & Private Use Only

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J. C.Sikdar Paryaya (Mode): According to Acarya Kundakunda, paryaya 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 paryayas 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 Prakrit-Pali word 'Pajjava'79, Skt. 'par yaya' is known to be very old to the Prakrit, Pali 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 + aya) 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 paryaya of a substance by the spatial and temporal order. The words 'pajjava' (Skt. paryaya) or 'Bhava' is found in the comparatively, older Agamas like the Bhagavati Vyakhyaprajnapti81, the Uttaradhyayana Sutra82, etc. to signify condition or mode of a Dravya respectively. Here the word 'Bhava' means paryaya (mode). This old word 'Bhavawhich continues in the Agamas is found in Yaska's Nirukta83 in the sense of modification of Sattva (being). Bhava also signifies padartha (entity), i.e. particular substance (Dravyavisesa), while 'Abhava' (non-existence)84 is regarded as one of the categories of padartha (entity) in the Nyaya-Vaisesika system of thought. Vikaratmaka Bhava (modified state) of an entify is paryaya. Paryaya inheres in both Dravya and guna, i. e. qualties and their substratum-substance 85 and it denotes states (bhava), particularity (visesa), change of mutation (parinama), etc. as they are not permanent in Dravya and gunas. Oneness (singleness), separateness, number , figure, conjunction and' disjunction are the characteristics of par yayas (modes)86. Umasvati explains that paryava signifies another state of an object (bhavantaram) and another name (samjnantaram) attributed to an object 87. It means that a particular name always bears a corresponding particular state of an object, Acarya Pujyapada defines paryaya in this way ; "Those which are not For Personal & Private Use Only

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The Conception of Reality in Jaina Metaphysics 59 always associated with Dravya are paryayas88. The modification of a Dravya is called a paryaya98, while supporting the same view,90 Akalanka explains that Dravya has got two natures, viz. Samanya and visesa94 (general and particular). The general nature is guna (quality), the particular one is paryaya (mode), i.e. change or transformation of a Dravya is parya ya92 (mode). Vidyananda maintains that many gunas can exist in a Dravya simultaneously, while many paryayas exists in a Dravya successively.93 That is why Dravya is defined as "Gunapar yayavad-dravyam.94 Acarya Hemacandra has employed the word 'paryaya' 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 traikalika (of past, present and future) permanent substance (Dravya) is denied, while an importance is given to modes (paryayas = Ksanas). "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 (jnanapar yayas) 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 Upanisad, having taken recourse to the doctrine of Kutastha Brahman,98 calls its various perceptible paryayas or parinamas (changes or transformations) as the products of Maya or Avidya (Illusion or Nescience). Relation Between Dravya (Substance) and guna (quality): The study of the problem of Dravya and guna reveal that there were three currents of thought in Indian philosophy in regard to the relation between Dravya (Substance) and guna (quality), viz. (1) Bhedavada (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. For Personal & Private Use Only

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J. C. Sikdar The Nyaya-Vaisesika school is Bhedavadin (the advocate of the doctrine of difference) between Dravya and guna, while the Vedanta system of Monism is Abhedavadin (the advocate of the doctrine of identity) between them and the Samkhya-Yoga and Jaina schools are Bhedabhedavadins) (the advocates of the doctrine of identity - cum-difference) as to the relation between them. In the Nyaya-Vaise sika 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 Vedanta 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 Samkhya there is somehow identity-cum-difference (Kathancid-bhedabheda) in the relation of Prakrti with its three gunas, 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 Patanjali, the author of the Mahabhasya, in great details by raising the question whether Dravya is different or non-different from gunas 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 gunas - Sattva, Rajas and Tamas as indicated in the principle of the Buddhist Dharmas as infinitesimal realities divided into elements of Citta-Caitasika (Mind), Samskara (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 guna establishes the relation of inherence of gunas in Dravya like the Nyaya-Vaisesika system of thought, as it is revealed in the definition of guna given by the Uttaradhyayana Sutra104, Ac. Kundakunda and Umasvati105 But Dravya and its guna are not separate enities like For Personal & Private Use Only

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The Conception of Reality in Jaina Metaphysics 61 those of the Nyaya-Vaisesika school; they are intrinsically related, though they are somehow different (Kathancit bheda). Acarya 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 Nyaya-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 Nyaya-Vaisesika 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. * Acarya Pujyapada maintains somehow distinct relation (Kathancidbheda) between Dravya and guna and explains in this way that Dravyai is somehow different from its gunas and par yayas. 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 Ac. Pujyapada on the retation between Dravya and its guna, explains it in this way that although guna and paryaya 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 Gaoin has dealt with the problem on the same lines of thought of Acarya Pujyapada and Akalanka and maintained that the relation between Dravya and guna is somehow that of identity-cum-difference (Kathancit 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 rupas (colours), etc. by name without giving up For Personal & Private Use Only

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62 j. C. Sikdar its own nature. Therefore, Dravya is called "Kathancidbhedabheda-svarapam guna-par yayavat."111 Relation between Dravya and Paryaya Acarya Kundakunda throws light upon the relation between Dravya and Paryaya by explaining it in this manner, "There cannot be a Dravya without paryayas nor paryayas without a Dravya; they have a non-different state of relation". 112 "Though there is a difference between Dravya and its paryayas 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 paryaya of gold is different from gold in samjna (significance), laksuna (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 paryaya is the same as the relation between matter and its form. To trace back the history of the relation between Dravya and paryaya it is found in the Bhagavati Vyakhyaprajnapti in connection with the mean..: ing of Samayika that soul only is Samayika, it is the artha (object) of Samayika (equanimity),114 That is to say, soul is Dravya and Samayika is its paryaya.. 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 Mahavira advocated the theory of non-difference of Dravya and its paryaya 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 paryaya 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 Paryaya. And he made it clear that Dravya, remains permanent even after the destruction of non-permaDent paryaya. If the indespensable non-difference of Dravya and paryaya would have been desired, he would have established the theory of destruction of Dravya, which being non-different from pasyay a, should be as much perishable as paryaya 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 (baliyattam) and erudition (pamdiyattam) are non-eternal"116 Therefore, in connection with another topic Mahavira supported the difference of Dravya and paryaya from the point of view of the latter's For Personal & Private Use Only

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The Gonception of Reality in Jain Metaphysics 63 preponderance. In the first case, as explained above, he advocated the theory of non-difference of Dravya and paryaya from the point of view of the preponderance of the former. In the Acaranga Sutra and the Bhagavati Vyakhyaprajnapti 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 paryaya (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 Bhagavati Vyakhyaprajotapti. 117 Having put aside dravyatma (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 Paryaya 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 dravyatma may have kasayatma (passionate soul), etc. and may not have them. But if he has kasayatma, he has invariably dravyatma (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 paryaya from the subjective point of view. Thus Lord Mahavira made an analysis of the difference between Dravya and paryaya, which evidently became clear and comprehensible by other agamic and post-agamic works like that of Acarya Kundakunda. Relation between Guna (quality) and Paryaya (Mode) Acarya Kundakunda defines the relation between guna (quality) and paryaya (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. paryaya) or Bhava are found in the comparatively older Agamas like the Bhagavati Vyakhyaprajnapti,120 the Uttaradhyayana Sutra121, etc. to signify quality and condition (or mode) of a Dravya respectively. Guna is defined as sahabhavin or For Personal & Private Use Only

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64 J. C, Sikdar Yugapadavasthayin,122 i.e. that which exists permanently and co-existingly or simultaneously with the substance, while Paryaya is kramabhavin or ayugapadavasthayin123, i. e. that which exists in the substance successively. The distinction of the meanings of guna and paryaya is made very clear in the Uttaradhyayna sutralas in this manner : "The mark of guna is that it is inherent in one single substance (ekadravyasrita), while that of paryaya is that it exists in both the substance and quality (ubhayasrita)"125. The characteristics of paryaya are oneness (or singleness), separatness, number, figure, conjunction, and disjunction.126 In the Nyaya-Vaisesika 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 murtagunas as well as amurtta gunas inasmuch as they belong to both the non-ubiquitous and ubiquitous substances. It is apparently clear here that the influence of the Nyaya-Vaisesika school is reflected in the Jaipa definition of paryaya as considered above. It appears that Acarya Kundakunda, Umasvati, Acarya Pujyapada, Akalanka and Vidyananda defined the relation between guna and paryaya on the basis of agamic definition and supported the same with a little change of interpretation. According to Umasvati, guna is inherent ip Dravya and itself is attributeless, 128 while paryaya is another state and another namel29 of a Dravya. Ac, Pujyapada difines this relation between guna and paryaya 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 paryaya. 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 Vidyananda also supports this distinction between the definitions of guna and paryaya in a Dravya from the points of view of generality (samanya) and particularity (visesa), as paryaya is not eternal but occasional, whereas guna being inherent in eternal substanca (nityadravya) is eternal.131 But Akalanka, the predecessor of Vidyananda, holds the view of identity-cum-difference between the meanning of guna and paryaya as two aspects of Dravya132. He further goes on to say that samanya (generality), utsarga (general rule), anvaya (association) and guna (quaility) are synonymous words, and so are visesa (particularity), bheda (difference) and paryaya (mode)133. This position was followed by Amotacandra134 and Siddhasena Ganin135. Siddhasena Gania explains that gunas are special capacities inherent in a Dravya; they exist in it simultaneously, such as, rupa, (form)-(colour) etc, in pudgala (matter), For Personal & Private Use Only

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The Conception of Reality in Jaina Metaphysics while paryayas are modes which exist in a Dravya in succession 136. As pointed out, paryaya 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 (svabhava 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 (Kathancidbhedabheda)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 'paryaya 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 paryaya is this that 'had there been intended the different meanings of the word 'guna' from that of the word 'paryaya', Mahavira would have made an explanation of Gunarthika stand-point as he had done in the case of that of the two well-known stand-points, viz. Dravyarthika and paryayarthika 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 'paryaya'.139 It is also known that there was a feeling in the heart of Devasuri for the thesis of non-difference (i. e. identity) of guna and paryaya, though he had tried to speak of a distinction between the meanings of these two words140, Acarya Hemacandra did not at all give a place to 'guna' in his aphorism 'Visayalaksana' on the object of pramana (knowledge) nor did he make any discussion on the meaning of difference and identity of the words 'guna' and 'paryaya'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 paryaya. Upadhyaya Yasovijayaji also tried to establish the theory of identity between guna and paryaya142. It can at any rate be said from this comprehensive discussion of the metaphysical question of relation between guna and paryaya 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 Acaryas 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 paryaya143. The other Indian systems of thought like the Nyaya-Vaisesika, 144 etc. have propounded the theory of difference of guna (quality) and karma (action), etc. from Dravya (Substance) since the very beginning up to the Sambodhi Vol. 8(9) For Personal & Private Use Only

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66 J. C. Sikdar 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 Vaisesika school-the three, technically called Sat or Artha145. On the other hand, the Jaina position that gnna and paryaya are the transformations (parinama) of Dravya reminds one of the correspoading Samkhya148 position that all physical phenomena are the transformations of prakrti. 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. Kumarila 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 karana (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 karanas (causes), while their paryayas are karyas (effects), e.g. Cetand (sentiency) is gana.and jnana (knowledge), etc, are its paryayas, varnas as gunas are karanas (causes), and Varnaparyayas, etc. are karyas (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 For Personal & Private Use Only

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The Conception of Reality in Jaina Metaphysics substance151 that there lies an objective identity among Dravya, guna and paryaya. 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, guna and paryaya in the sense of anyatva (distinctness). In this way the likely occurrence of confusion in the treatment of difference and identity (bhedabheda) 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 paryaya. The inherent qualities in a substance and their traikalika 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 (pravaha) of infinite mode (anamtapajjava) 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 traikaliku 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 traikalika modes also, taking place due to one causative capacity (Karanabhutasakti) 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 For Personal & Private Use Only

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J. C. Sikdar 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 (cetanasakti) into various forms of consciousness (upayoga) like modes, of knowlege, self-awareness, etc., while matter undergoes transformation by its capacity of colour (rupasakti) 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 (rupasakti) cannot be thought of, apart from Matter-substance and other capacities which are inherent in it. Various forms of consciousness of different times like traikalika series of knowledge, self-awareness, etc. have got one capacity of sentiency (cetanasakti). And the series of effective modes (Karyabhutaparyayas) of that capacity (Sakti) are associated with consciousness (upayo. gatmaka). In matter also the series of various modes of colour like blue, yellow etc. are the effects of one causative capacity of colour (Karanabhutarupasakti). 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 (cetanasakti) or those of feelings of one capacity of bliss (anandasakti) 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 (rupasakti) 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 (rupa-. For Personal & Private Use Only

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The Conception of Reality in Jaina Metaphysics sakti) 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 traikalika. The undivided whole of infinite capacities-qualities only is substance. That is to say, the collective whole or aggregate of each individual causative capacity (Karanabhuta-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-paryayatmaka from the point of view of non-difference among them because of paryayas 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), pardesatva (capacity of having some from), jneyatva (knowability), etc. and some are uncommon (i.e. specific) gunas 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 Pancastikaya-Samayasara, Niyamasara, Samayasara, Pruvacansara, Samayapras bhy;an, etc. 1 Pancastikaya-Samayasara, 8. Kundakunda. 2 Pravacanasara, II. 3. 3 Astadhyayi, 4. 3. 161; 5. 3. 104; VI, 1. 7. 9. 4 Ibid., 4. 3. 161; 5. 3. 104; Vide Pramanam mamsa, Ed. by Pandit Sukblalji, pp. 54-55. 5 Drosca / Padani | Droh ca Drusabdadyatpratyayo Vrttih / bhavati Vikarab avayavayorarthayoh", Asladhyayi, Vol. 1, ed. by S. C. Basu, 4, 3. 161, p. 804. 6 Ibid. 7 Padani Dlavyam. ca, bhavye, (yat)" | Vettih Dravyasabdo nipatyate bhavye abhidheye / drukabdadivarthe yatpratyayo nipatyate /", 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", Asfadhyayi, VI. 1, 89, Vol. II, ed. by S. C. Basu. 11 Ibid., Vol. II. "Namasthapanadravyabhavat astannyasah'', Tattvarthadhigamasutra, Umasyati, 'ch. 1.5. 13 Bhagavati Vyakhyaprajnapti, p. 2. 1.90. 14 Tattvarthadhigama Sutra, Bhasya, ch. V 31, pp, 399-401. . . For Personal & Private Use Only

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L , C. Sikdar :15 Pancasaka, 6, 16 Sarkhndagama, Vol. 13, p. 43. 17 Astadhyayi, 5. 3. 104. 18 Pramanamemarsa of Hemacandra, ed. by Pandit Sukhlaji Sanghavi, vide Adva nced Studies in Indian Logic and Metaphysics, p. 113. - 19 Bhagavati Vyakkayprajnapti, 25. 4. 273. 20 Ibid. 21 TS., Ch. V. 39. 22 Dravati drosyati adudravat paryayaniti dravyani," saskhandagama, Vol. 3, p. 2. Vol. 15, p. 33. 23 Kriyagunavat Samavayikasapamiti dravyalaksanam", Vaise sika, 1. 1. 15. 24 "Prthivyapastejovayurakasam kal) digatma mana iti dravyani 1," Ibid,, 1.1.5. 25: "Gupapamasao davvam, egadavvassiya gunalakkhanam pajjavanam tu ubhao assiya bhave", Uttaradhyayana Sutra, 28.6. 26 Mahabbasya of Patanjali, Vide Pramanamimamsa, ed, by Pandit Sukhlalji. P, 55; see Advanced Studies in Indian Logic and Metaphysics, p. 113. 27 Vyasa's Yogabhasya, 3. 13, 28 Slokeavartika, 21-22, Vanavada, Kumarila Bhatta. 29 Vyasa's Yogabhasya, 3.13. 30 Mahabha sya, 4, 1.3. 31 Ibid., 5.1, 119. 32 "Yasya gunantaresvapi pradurbhavatsu tattvam na vihanyati tad-dravyan '', Ibid. 33 "Vidyamanam dravyam" Abhidharmako'sa IX, Vasubandhu. 34 Svalaksanato Vidya manam dravyam," Ibid, Comm. of Yasomitra cf, Soul theory, p. 943, vide the Central Conception of Buddhism, Prof. Stcherbatsky. p. 22. 35 "Svalaksapadharanad dharmah", Yasomitra. ad. Abh. K. 1, 3. Vide, The Central Conception of Buddhism, p. 22. 36 Abhidharmadipa, p. 90, ed. by Dr. Padmanabha Jaini. 37 "Gunaparyayavad-dravyan," T.S., ch. V. 37. 38 "Sad-dravyalaksapam 1", Sarvarthasidhi., Ac. Pajyapada, ch. V. 29, p. 300; See also Tattvartha Rajavartika and Tattvartha Slokavartika, ch. V. 29. 39 "Yatsattad-dravyamityarthah", Sarvarthasiddhi (comm.), p. 300. 40 "Utpadavyayadhrauvyayuktam sat", Ts., Ch. V. 29, p. 374; ; Sarvarthasidhi, ch. V, 30, p. 300. ; T. Rajavartika and T. Slokavartika, ch, V, 30. 41 '"Gunaparyayavad-dravyam," TS, ch. V, 37, p. 427 ; Sarvarthasidhi, ch. V. 38. p. 309, T. Rajavartika and T. Slokavartika, ch. V. 38. 42 Sarkhandagama, Dhavala, Vol. III, p. 2. 43 Visesavasyakabhasya gatha, 28. 44 "Tad-dravyaparyayatmartho bahirantasca tattvatah", Laghiyastraya, Aka lanka, 1. 2. 7, p. 3. "Pramapasya Visayo dravyaparyayatmakavastu", Pramanamgmamsa, 30 Hemacandra, p. 25. "Dravati tamstan paryayan gacchati iti dravyam dravyalaksanam 1," Ibid, (comm.), No. 118, p. 24. 45 For Personal & Private Use Only

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The Conception of Reality in Jaina Metaphysics 46 Vide Pramanamimaisa, pp. 57 ff. 48x See Pancastikaya Samayas ara 8, Pravacanasara, II, 3, p. 123. 47 "Paryayairdruynate dravanti va tani iti dravyani," Sarvarthasiddhi, ch. V. 2 (Comm,), p. 260. 48 "Utpadavyayadhrauvyayuktam sat," TS.. ch, V. 39. ; "Sad-dravyalaksanam." Sarvarthasiddhi, ch. V, 29 49 T. Rojavartika, ch. V. 30, (1. 2. 3), pp. 424-5. 50 Pravacanasara II, 17, a. 152. 51 Ibid, (comm.) 52 Pancastikaya-Samayasara 50, Rayacandrajaina-sastrar alayam. 53 Ibid., 51. 54 lbid. 52. 55 Bhagavati Vyakhyaprajnapti, 2. 10. 118; Uttaradhaya yana Sutra, 28. 6; 28. 13; Anuyogadvara, 5. 121, p. 121. 56 Uttaradhayayana Sufra 28. 6; 28. 13. 57 Tattvarthadhigama Sutra, ch. V. 40. 58 "Gunana masao davvam, egadavvassiya guna," Uttaradhyayana Sutra, 28. 6. 59 "Dravy asraya nirguna gunah 9," Tattvarthadhigamasutra, ch. V. 40, p. 435, 59x Sarvarthasiddhi, p. 316. 60 Ibid. 1 61 Rajavartika, p. 502. 62 Tattvartha Slokavartika, ch. V. 41, p. 440. 63 "Dravyamesamasraya iti dravyasrayah, naisam gunah santiti nirgunah 1," TS. Bhasya, ch. V. 40, p. 435. 64 Dravyasraya nirguna gunah, Ts., Ch. V. 40, p. 435. 65 "Dravyasrayagunavan samyogavibhagesvakaranamana peksa iti gunalaksanam," Vaise sikasutra, Kanada, 1. 1. 16. 66 Prasastapada's Bhasya, p. 38. 67 Gunapadarthanirupanam, Prasastapadabhasya, p. 38. 68 Sankhyakarika, Isvarakrsna, 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 Vyasabhasya, III. 12 (Sapeksikadharmadharmibhavab) 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 "Ptthivi gandhavatityukte rupa-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 Pancastikaya-Samayasara, 11, Kundakunda. 78 "Suvarnagorasamsttikabalavrddhakumaradiparinatapurusesu bhangatrayarupepa 1," Ibid. (comm.) For Personal & Private Use Only

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22 J. C. Sikdar 79 Bhagavati Vyakhyaprajnapati, 2. 1.90; 25. 5. 746; Prajnapana Sutra, Visesapada, 13; Uttaradhyayana Sutra, 28.6; 28. 13; Tattvarthadhigama Sutra, ch. V. 37; Pancastikaya-Samayasara 1. 10, 12; Pravacanasara II. 3: Dravya-Guna-Paryayano Rasa,, etc. 80 Etena bhatendriyenu dharmalaksanavasthaparinama Vyakhyatah", Yogasutra III. 13 ff, Patanjali "Tatra Vyutthananirodhayoh abhibhavapradurbhavau dharmini dharmaparinamah 1." etc. (comm). ff. 81 Bhagavati Vyakhyaprajnapti 2.1. 90; 2 10. 18; 25. 2. 720. 82 Uttaradhyayana Sutra 28. 6; 28. 13. 83 Sadbhavavikarah bhavanti varsvayanirjayate asti viparinamate varddhate apak piyate vinasyati 1" (8), Yaska's Nirukta 1. 2.8; 84 Tarksangraha, p. 2, Annam Bhatta 85 "Lakkhanam pajjavanam tu, ubhao assiya bhave" Uitaradhyanana Sutra 28. 6. "Ubhayoh dvayoh srakstatvad-dravyagunayorairitah bhavet iti bhaveyuh syuh" Ibid. (comm.) 86 Ibid., 28.13. 87 "Bhavantaram samjnantaran ca paryayah 1," TS. Bhasya, V. 37, p. 427. 88 "Vyatirekinah paryayah," Sarvarthasiddhi, p. 369. 89 "Dayvavikaro hi pajjavo bhanio," Ibid. 90 "Dravyasya parinamanam parivarttanam paryayah", T. Rajavartika., p. 501. 91 Ibid, p. 501. 92 "Ato dravyasya parivarttanam paryayah 1", Ibid. 93 Tattvartha Slokavaytika, p. 438. 94 Tattvarthadhigam Satra, ch. V. 37, 95 "Pramanasya visa yo dravyaparyayatmakam vastu 1," Pramanampmamsa, 60. Ilid. (comm), p. 25. 96 The Central Conception of Buddhism, pp. 31-32. 97 Ibid., p. 23. 98 Ekarpataya tu yah kalavyapi sa kutasthah 1," Amarakosa, Vide, The Brahma Sutra, Dr. Radhakrsnan, p. 29; See also Sveta'svataropanisad, 4. 9. 10. 99 "Dravyani dravyantaramarabbante gunasca gunantaran 1". Vaisesika Sutra, 1. . 1.10. 100 Ekamevadvitlyam, "Chandogya Upanisad, VI, 2, 1; pp. 190-1. 101 "Trigunamaviveki Visaya, etc. 1", Samkhyakarika, Isvarakrsna, II 102 Patanjali's Mahabhasya, 5.1. 119. 103 Central Conception of Buddhism, p. 19. 104 Uttaradhyayana Sutra, 28. 6. 105 Tattvarthadhigama sutra, ch. V. 40. 106 Pancasiik aya-samayasara, 50. 107 1bid., 51. 108 Ibid. 52. 109 Sarvarthasiddin. 110 T. Rajavartika, p. 50. 111 TS. Bha. Tika, pp. 428-9, 112 Pancastikaya-Samayasara, 12. For Personal & Private Use Only

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The Conception of Reality in Jaina Metaphysics 73 113 Ibid. (Comm.) 114 "Aya ne ajjo samaie aya ne ajjo' samayiassa atthe /", Bhs., 1. 9. 77. 114x Nyayavataravartikavytti, ed. by Sri Dalsukh D. Malvaniya, p. 30 (Prastavana). 115 Bhs. 1. 9. 80. 116 "Je aya se vinnaya je vinnaya se aya jena vijanai se aya", Acaranga Sitra 1.5.5 Bhs., 12.10. 468. 117 Ibid, 12. 10.467, 118 Ibid. 119 Vide Sarvarthasiddhi. p. 309. 120 Bhagavate Vyakhyaprajnapti, 2.1. 90; 2. 10. 118; 25. 2. 720. 121 Uttaradhyayana Satra, 28. 6; 28. 13. 122 Pramananayatattvalok alankara, 7; TS. Bha. Tika, p. 428. 123 "Paryayastu krambahavi yatha tatraiva sukhaduhkhadih 1". Pramananayatattvalokalankara. 8. ; TS. Bha, Tika, p. 428. 124 Uttaradhyayana, 28. 6. 125 Ibid. 28. 13. 126 1bid. 127 "Samkhyaparimanapsthaktvasamyogavibhaga ubhayagunah 1", Prasastapadabhasya, Gunapadartbanirupapam, p. 38. 128 "Dravyasrya nirguna gunah 1" TS., V. 40. 129 "Bhavantaram samjnantaram ca paryayah", TS, Bhasya, p. 427. 130 Sarvarthasiddhi, p. 309. 131 Ibid., p. 310. 131x Tattvartha Slokavartika, Vidyananda, p. 438 132 "Dravyasya dvavatmanau samanyam visesasceti, etc." T. Rajavartika, p. 5. 133 Ibid. 134 Tattvarthasara, 6.38, p. 106, Amrtacandra. 135 Tattvarthadhigama Sutra, 7ika, pp. 428-429. 135x Ibid. 136 TS., pp. 428-29 137 Sanmatitarka prakaranan, pancama, vibhaga, gathas, 10, 11, 12, pp. 634-35 Siddhasena Divakara 138 Sanmatitarka prakaranan, pancama vibhaga, gathas, 10, 11, 12, pp. 634-35. 139 Tattvarthabhasya Vyiti, Haribhadra, 140 Pramananayatattvaloka, Devasuri, 7,8. 141 "Pramanasya vinayo dravyaparyayatmakati vastu" Pramanamimamsa, 30, p.24, Hemacandra. 142 Dravya-guna-Paryayano Rasa, Dhala biji 143 See Sanmatitarka Tika, 4, p. 631. for all evidences in regard to this problem of guna and paryaya. 144 "Dravyagupakarmasamanyavisesasamavayabhavah saptapadarthah l", Tarkasa ngraha, p. 2; Annam Bhajta. 145 "Artha iti dravyagunakarmasu /" Vaisesika Darsana 8.2.3. 146 Gunaparinamabhedannanatyam 'avasthavat /, Sankhya Sutra, 2. 27. 147 Vanavada, verse 21-22, Slok avartika, Kumarila. See also Akstivada, Sloka 4, 64, Ibid. 148 "Yugapadavasthayino gunah rupadayah / Ayugapadavasthayinah paryayah " / TS, Bhasya Tika, p 428. For Personal & Private Use Only

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741 J. C. Sikdar 149 Pramananayatattvalokalankara 7 160 Ibid. 8 150x Gunah Saktivisesah ta eva kramena saba ca /", TS. Bhasya Tika. pp. 428-9. 150y Ibid. 151 Pravacanas ara II, 18. Pancastikaya-Samayasara, 12; Pravacanas ara II. 18 (comm). 152 Pravacanasara II, 14. 153 Ibid. (comm), PP 132-33 154 Bhagavati Vyakhyaprajnapti 2.1.91.; Pancastikaya -Samayasara; 8. 155 "Uppattiva vinaso davvassa ya natthi atthi sabbhavo" Pancastikaya - Samay asara, 11. 156 "Vayar uppadam dhuvattam karamti tasseva pajjaya ?". Ibid. 157 Bhagavati Vyakhyaprajnapti, 2.1.90 ; See Tattvarthasutra, ed. by Pandit Sukh lalji, Ch.V. 37, pp. 229-30. 158 Tattvarthasutra, 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, Upadhyaya Yalovijaya Ganin and Agamasara, Devacandraji, for the mutual relation of Dravya, Guna and Paryaya. For Personal & Private Use Only

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A NOTE ON "SATAMANAM BHAVATI" C. L. Prabhakar Satamanam bhavati satayuh purutah satendriya 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 hemantartu or vasantartu 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 yajamana. 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, For Personal & Private Use Only

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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, Ramayana 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 pratikas that begin with the term 'Satam' with reference to life, plants, osadhis, 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.' satamanam 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 Satamanam bhavati.... is found at three places in the TS. It is originally found in the Brahmana (2. 3. 11. 10 ) of the optional rite viz. ayurdrogya isti or ayurarogyamayor isti, 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 amsu graha (3. 3. 4. 8) in the Agnistoma sacrifice. At 6.6. 10. 9. which is a soma mantra brahmana, 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. Pranosi svaha (TS 2. 3. 10. 4) the sacrificer drinks clarified butter (ghrtan mispibati) in the rite viz. Ayuskamesti, For Personal & Private Use Only

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A Note on 'satamanam 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 Brahmana of the soma libations viz. Adabhya and amsu grahas. Here the yajamana uttering : nah prana..amrtam asi pranaya tva (3. 3. 3, 3.) offers the Adabhya 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. hiranyan, amsta and prana to stand for ayuh and long life. Herein it is suggested that as gold and amria are permanent, so should the life be too to a yajamana. 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 (bthesajam va apah). (3) 6. 6. 10. 9. this is Brahmana 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 yajamana 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 amTta or immortality. B. Comparison With Other Texts Parallel passages in respect of the idea of the expression satamanam 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 Vajasaneya samhita does not contain the expression while the idea seems to be common there with also. For Personal & Private Use Only

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C. 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 Brahmana (SB) of SYV holds parallels to the contexts found in the TS. They refer to the Brahmana portions of the TS where satamanam 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 Adabhyamsu graha of the Soma Sacrifice. Here the SB adds that amsu meant soma plant. The Viniyoga here is the same as in TS. In respect of the viniyoga, the SB points out the opinion of certain scholars by name Rama, Aupatasvami, Budila, Yajnavalkya etc., Yajanvalkya 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 yajamana would be infused with speech by the adhvaryu, the priest of the YV. Even the SB reiterates that ghrta, hiranya and apah stood for indicating immortality. Further this optional rite of the TS has no parallel in the SYV, but the SYV contains a few other contextual sacrificial rites that aim for longevity to the Yajamana. But the other samhitas 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 ayuh=ghitam=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 Brahmana passage, it is complete by itself as it bears universal character. The texts of the YV contain several such significant expressions which For Personal & Private Use Only

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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 gayatri 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 satamanam bhavati is simple. After due utterance of this mantra, the Aksata are sprinkled over those to be blessed. Here the aksata are symbolic. They stand for immortality and permanence and at the same time utility. Aksatas and the utterence result into fulfilment. Elsewhere the SB explains that the term satam connotes fullness (purnam) whereby Purnata 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-sukta occurring in the 12 kanda of AV is a known piece for National Spirit and grandeur. As a result of the discussion, the following may be interesting. 1. satamanam bhavati is a poetic piece in prose occuring only in the TS of the KYV. Originally this is found in a Kamyesti 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 Aksatas have replaced the articles of gold, and clarified butter utilised in that sacrifical context. NOTES Paper presented to AIOC, Poona 1978, 1 Satayur vai purusah 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. For Personal & Private Use Only

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C. L. Prabhakar 2 Satam hemantah ............. Satam vasantah ........... 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 asvamedha etc., 5 a) "Religion and Philosophy of Ramayana'': by Dr. C. L. Prabhakar (Under press). b) "Veda in Ramayana" Dr. C. L. Prabhakar, Triveni, Machililpatmam, 1976. 6 e.g., vagambrini sukta of RV. Also dadhikranno akarism.................. RV. 4 mandala. etc., 7 "Gayatrimantra (3.62. 10) A study". Dr. C.L. Prabhakar, Samskrita Vimarsa, Delbi 1972. 8 Satam vai purnam : SB. Here the Satapatha Brahmana's suggestion is significant. 9 Kavi and Kavya in the Atharvaveda : by Dr. N. J. Shende, CASS, Poona, 1967. For Personal & Private Use Only

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JAIN TEMPLE INSCRIPTIONS OF BARAKANA Ram Vallabh Somani Barakana is situated about 3 kms. away from Rani Railway Station (on Ahmedabad-Marwar 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 Maharana 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 Maharana Jagat Singh I and the other dated V.E. 1806 (1750 A.D.) of the time of Maharana Jagat Singh II of Mewar are engraved there in shape of the Surahs. Both these inscriptions belong to the Tapagaccha. The Tapagaccha Pattavali mentions that Maharana 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 Maharana 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 Posa, 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, Nadlai etc. However, after the 14th century A. D. the Acaryas of Tapagachha Sambodhi Vol. 8 (11) For Personal & Private Use Only

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82 Ram Vallabh Somani made several disciples in this area. The Jain temple of Ranakpur was consecrated by Soma Sundara Suri of the Tapa-gaccha. During the Mewar's battles with the Mughals, the temples of the Godawar including Ranakpur 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, Nadlai, Ranakpur, Medta, Jalore etc. were renovated5 under his instructions. Maharana Jagat Singh I of Mewar, also paid due homage to him. During his journey of Mewar Jhala Kalyana, one of the important chiefs was also sent by the Maharana to receive him. Thus, grant in remission of the custom-duty during annual fair at Barakana shows that the Acaryas of the Tapagaccha had their influence on the rulers of Mewar. - The second inscription contains 23 lines. Its text is fully in the Mewari 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 Maharana Jagat Singh II promulgated an order to this effect also. When this inscription was engraved the Village Barakana was in Jagir of Rathor Hata 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. rANA zrI jagatasiMhajIkena zrI barakANe poSadazamyA samAgatAnAM lokAnAM zulkamocanaM tadAghATaropapUrva tAmrapatreNotkIrya zrI gurUNAM puraH prAbhRtIkRtaM...... The Tapaganapati - Guna - Padhati by Guna Vijaya-published in the Patravale - Samucchaya edited by Darshan-Vijay) pp. 8.5, Similar fact is also mentioned by Upadhyaya Megha-Vijay [tanmAhatmyazravaNena tuSTo rANA zrI jagatsiMhajI nAmA zrI barakANA pArzvanAtha yAtrArthA sarai atkraj 19237120 JER ATT # ibid pp 93-94] 3 Jina Vijay (Pracin-Jain Lekha-Sangraha Vol. JI (Bhayngar 1921) Inscriptions No. 336, 217, 213, 108-109. After 15th century A.D. very few inscriptions pertaining to this gaccha are noticed. Maharana 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 Rinakrur, see History of Mewar by the Author pp. 260-267. For Personal & Private Use Only

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Jain Temple Inscription of Barakana Inscription No. 1 1 I. / UM namaH / siddhaM / saMvata 1686 va 2 ce poSa vadi 8 | zukre zrI medaNaTameda: 3 nI bhAminI vizAla bhAlasthala suvarNa 4 varNa koTIra hIra samAna / sAMpratI jana 5 rAdhinAthacakra cakravarti pravattitA mi6 dhAna / mahArAjAdhirAja mahArANA 7 zrI jagatasiMha jI I / jagadguru vi8 ruda dhAraka tapAgacchAdhirAja bhaTTAra9 ka puraMdara bha0 zrI hora vijaya suri pa10 dR pUrvAdri sahasra kiraNa bha0 zrI vijaya 11 sena sUri tatpaTTa rohaNAcala ciMtAmaNi 12 samAna / sakala prAcInAcAryavarya guNa13 gaNa pradhAna bha0 zrI vijayadeva sUrIzvara 14 nA vacana thI dina 4 nuM dAMNa zrI barakA15 NA pArzvanAtha nI jAtrAU lokanuM mu- 16 kyuM poSa vadi 8 | 9 | 10 | 11 e dina 4 nuM 17 dANaM zrI varakANa iM lepahaM to dI18 vANa jI no SnI A caMDArka yAvat 19 vRddha paM. kamala vijaya gaNi 20 ziSya kIrti vijayena liSitaM 21 paTTai rAThaDa zrI SaMgAra jI nI sASi Inscription No. 2 1 zrIpArzvanAtha (jI) zrI dAdAjI 2 prAsAdAitu . 3 sidha zrI mAhArAjA zrI dhirAja mA4 hArANA jI zrI zrI jagatasIgha 5 jI AdesAitu maina sA Teka6 caMda SuDadIA paDaganai godavA7 DareM gAMva barakANA paTai rAThor3a 8 bAhAdara soMga haThasIMgota rai 9 jaThai zrI pArasanAtha jI ro de 1. ro chai jaThe melo maMDe chai ne deha - . For Personal & Private Use Only

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Ram Vallbh Somani 11 rA mAMhi mahAjanA, jatI, bhoji12 ga tathA unhI loka jAMNI vai 13 aNajAMNI maiM utaratA nai dehaga 14 mAMhi apavitratAI hutI dIThI ta 15 ripaMca mAhAjanA bhelo hove 16 nai isI thApanA kInI aThA. 17 pacai melA mAMhi dehare rAti 18 koI vAso rihaNa pAve nahIM ko 19 I jorAvarI karai nai rAti deharA 20 mAhi rahai tako zrI darabAra ro 21 ulaMbho pAvasI saMvata 1806 po 22 Sa vida 8 budhavAsare subhaM bhava 23 tu gadhA gAlachai / For Personal & Private Use Only

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ASVAGHOSA'S KAVYAS : AN ALANKARIKA APPRAISAL Biswanath Bhattacharya Asvaghosa 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 Kusana king Kaniska (ca. 78-150 A.D.). Asvaghosa professes himself to be a preacher-kavi and has to his credit four nirvana-kavyas of which two are sravya maha-kavyas (Kunstepen), viz., the Buddha-carita and the Saundara-Nand, the third is a drsya prakarana (a kunstdrama dealing with the bourgeois lise), viz , the Sariputraprakarana, and the fourth is a drsya pataka (a kunstdrama on the royal or aristocratic life), viz., the Rastrapala-Dataka. of the above four missionary kavyas 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 Sariputra-prakarana which deals with the initiation of Sariputra and Maudgalyayana. 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-pravrajya 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 songara scenes. For Personal & Private Use Only

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Biswanath Bhattacharya Then comes the Rastrapala-nataka which is most likely a dramatized version of the Ratthapala-sutta of the Majjhima-nikaya. The conversion of Rastrapala has been developed in this drama. In this drama also, as in the Sariputra-prakarana, the hero Rastrapala is a famous convert outside the Buddha's former family. 86 Of these four moksa-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 kavyas 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-sanghika 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 Asvaghosa declares : ity esa vyupasantaye na rataye moksartha-garbha krtih srotrnam grahanartham anya-manasam kavyopacarat krta / yan moksat krtam anyad atra hi maya tat kavya-dharmat krtam patum tiktam ivausadham madhu-yutam hrdyam katham syad iti // prayenalokya lokam visaya-rati-param moksat pratihatam kavya-vyajena tattvam kathitam iha maya moksah param iti / tad buddhva samikam yat tad avahitam ito grahyam na lalitar parsubhyo dhatujebhyo niyatam upakaram camikaram 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 dhrti-mati-samadhi-nemimat/ tatra vinaya niyamaram rsir jagato hitaya parisady avartayat // [Saundara-Nanda, 3/11] For Personal & Private Use Only

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Asvaghosa's Kavyas ; An Alankarika Appraisa The cream of the nirvana-inarga as preached by Asvaghosa appears to be an improvement upon the pro-Vedanta Samkhya-Yoga dhyapa-process which we find recorded in the Maha-Bharata. This psychological process of bodhi-citta-samutthana aims at eliminating in the prati-loma -krama all the non-atman alambanas (=ayatanas) and finally the Parmatman (=Purusottama) and even the jnana pertaining thereto. So says Asvaghosa : sasisyah Kapilas ceha Pratibuddha iti smotah [Buddha-carita, 12/21ab] The term "Pratibuddha" is used to include both Aksara-Purusa (=Ksetrajna=jna) and Purusottama (=prajna=Kapila). srutam jnanam idam suksmam paratah paratah sivam/ Ksetrajnasya "parityagad avaimy etad ana isthikan / [Buddha-carita, 12/691 paratah paratas tyago yasmat tu gunavan smotah / tasmat sarva-parityagan manye kstsnam kptarthatam // (Buddha-carita, 12/82] It is a pity that excepting several minor citations and adaptations of grammatical, lexicographical and general interests from Asvaghosa in various later works not a single quotation of strictly doctrinal nature from any of his four nirvana-kavyas 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 Asvaghosa 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 Maha-yana-oriented missionary kavis about the beginning of the Christian era like Matncela's Sata-pancasaka-stotra, Kumaralata's Drsantapankti and Arya-Sura's Jataka-mala. This tendency in kavya 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-yana and the early Maha--yana Asvaghosa does not ignore the poetic and dramatic conventions prevalent in his time and obviously sanctioned For Personal & Private Use Only

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Biswanath Bhattacharya . 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 Brahmana-sramana he is well versed in the Vedic literature along with the Vedangas, the two Great National Epics, viz., the Ramayana and the Maha-Bharata, some Puranas, the philosophical systems like Samkhya-Yoga and Purva-mimamsa, Dharma-sastra, Artha-sastra, Kama-sastra, 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 abhyasa (practice) roused his bhavayitri pratibha (assimilative talent), the veritable kavitva-bija. The harmonious combination of pratibha, vyutpatti and abhyasa constitutes his kavi-Geist. With these preliminary remarks regarding the kavi-Geist of Asvaghosa we might now be permitted to pass on to consider his close acquaintance with the two Great National Epics, viz., the Ramayana of Valmiki and the Maha-Bharata of Badarayana Vyasa, and take into account the extent of the abiding influences these Epics exercise on the form, manner and spirit of his kavyas. Thus there are profuse references to the names of Valmiki and Vyasa, and the different characters appearing in the diverse episodes in the two Epics, We might elaborate the points with some excerpts from Asvaghosa's kavyas in the following : Valmikir adau ca sas irja padyam jagrantha yan na Cyavano maharsih / [Buddha-carita, 1/43 ab ] sa (= Kapilah ) tesam Gautamas cakre sva-vamsa-sadrsih kriyah Valmikir iva dhimams ca dhimator Maithileyayoh // [Saundar-Nanda, 1/25ab & 26cd ] Parasarah sapa-saras tatharsih Kalim sise ve jhasa-garbha-yonim / suto 'sya yasyam susuve mahatma Dvaipayano Veda-vibhaga-karta // [ Saundara-Nanda, 7/29 ] Vyasas tatbainam ( = Vedam ) bahudha cakara na yam Vasisthah kstavan asaktih // { Buddhacarita, 1/42cd] For Personal & Private Use Only

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Asvaghosa's Kavyas : An Alankarika Appraisal 89 A jasya rajnas tanayaya dhimate naradhipayendra-sakhaya me sprha / gate vanam yas tanaye divam gato na mogha-baspah kspanam jijiva ha || [Buddha-carita, 8/79) iti tanaya-viyoga-jata-duhkhah ksiti-sadrsam sahajam vihaya dhairyam / Dasaratha iva Rama-soka-vasyo bahu vilalapa nopo visamjnakalpah // [Buddha-carita, 8/1] nisamya santam nara-deva-kanyam vane 'pi sante 'pi ca vartamanah / cacala dhiryan muni-Rsyasrngah [Saundara-Nanda, 7/34 abc) Rsyasongam muni-sutam tathaiva strisv apanditam / upayair vividhaih santa jagraba ca jahara ca 11 [Buddha-carita, 4/19) Ramena Ramena ca Bhargavena srutva krtam karma pituh priyartham pitus tvam apy arhasi kartum istam || [Buddha-carita, 9/25bcd] nasmi yatum puram sakto dahyamanena cetasa / tvam aranye parityajya Sumantra iva Raghavam 11 [Buddha-carita, 6/36] nisamya ca srasta-sariragaminau vinagatau sakya-kularsabhena tau / mumoca baspam pathi Dagaro janah pura rathe Dasarather ivagate // [Buddha-carita, 818] yanam vihayopayayau tatas tam puro-hito mantradharena sardham | yatha vanastham saha-Vamadevo Ramam didsksur munir Aurvaseyah || [Buddha-carita, 9/9] "The Daitya (=Ravana), extremely ferocious though he was, went to destruction by embracing .... death in the shape ....... of Sita; * [Buddha-carita, 28/31 (in Johnston's English retranslation from the Tibetan and Chinese transla tions) ] n;pas ca Ganga-virahaj jughurna Gangambhasa sala ivatta-mulah / kula-pradipah Pratipasya sunuh srimat-tanuh Santanur asvatantrah // [Saundara-Nanda, 7/41) Sambodhi Vol. 8 (12) For Personal & Private Use Only

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Biswanath Bhattacharya [Buddha-carita, 13/12ac] sprstah sa canena kathamcid...... sa cabhavac Chantanur asvatantrah anona dasco Madanahina hi na na kascid atmany anavasthitah sthitah babhuva dhimams ca sa Santanus tanuh // [Saundara-Nanda, 10/56abd] Bhismena Gangodara-sambhavena [Buddha-carita, 9/25a] saptas ca Pandur madanena nun am stri-samgame motyum avapsyasiti 1. jagama Madrim na mabarsi-sapad asevyasevi vimamarsa motyum // [Saundara-Nanda, 7/45] Stri-samsargam vinasantam Pandur jnatvapi Kauravah / Madri-rupa-gunak siptah siseve kamajam sukham // [Buddha-carita, 4/ 79 sa Pandavam Pandava-tulya-viryah [Buddha-carita, 10/17a] eka-pitror yatha bhratroh prthag-guru-parigrahat i Rama evabhavad Gargyo Vasubhadro 'pi Gautamah || [Saundara-Nanda, 1/23] "Sisupala and the Cedis, in taking the sacrificial gifts ......for the sake of pride, strove with Krsna;......." [Ruddha carita, 28/28 ( in Johnston's English retranslation from the Tibetan and Chinese transla tions)] kva tad balam Kamsa-vikarsino Hares turanga-rajasya putavabhedinah / yam eka-banena nijaghnivan Jarah kramagata rupam ivottamam Jara || [Saundara-Nanda, 9/18] jijnasamana nagesu kausalam svapadesu ca / anucakrur vanasthasya Dausmanter deva-karmanah // [Saundara-Nanda, 1/36] sa tesam Gautamas cakre sva-vanga-sadssih kriyah / Kanvah sakuntalasyeva 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 Dasaratha of the Ramayana. Again, the description of the opulence of Kapilavastu under the ideal monar For Personal & Private Use Only

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Asvaghosa's Kavyas: An Alankarika Appraisal 91 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 Ramayana, 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 Sarvarthasiddha'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) babhuva bhumau patito nrpatmajah Sacl-pateh ketur ivotsava-ksaye // vicetano Vasava-sunur ahave prabhramsitendradhvajavat ksitim gatah // [Ramayana, 4/16/40cd] Indra-dhvajav ivotsrstau rana-madhye parantapau // [Maha-Bharata, 7/48/11cd] 2) papata lokabhihato mahl-patih Sacl-pater vrtta ivotsave dhvajah // [Buddha-carita, 8/73cd] Punarvasv-antara-gatah paripurno nisakarah // [Ramayana, 6/71/24cd] virejatus tasya ca samnikarse Punarvasa yoga-gatav ivendoh // [Buddha-carita, 9/11cd] 3) padmanana padma-palasa-netra padmani vanetum abhiprayata / [Ramayana 2/74/36cd] For Personal & Private Use Only

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Biswanath Bhattacharya tad apy ayuktam na hi sa kadacin maya vina gacchati pankajani // (Ramayana, 3/63/14] Sa padma-ragam vasanam vasana padmanana padma-dalayataksi padma vipadma patiteva Laksmih Susosa padma-srag ivatapena / [Saundara-Nanda, 6/26] kacit padma-vanad etya sapadma padma-locana / padma-vaktrasya parsve 'sya padma-srir iva tasthusi // [Buddha carita, 4/36] 4) tatah sa madhyam gatam amsumantam jyotsna-vitanam muhur udvamantam / dadarsa dhiman bhuvi bhanumantam gosthe vrsam mattam iva bhramantam // [Ramayana, 5/5/3] tau deva-daruttama-gandhavar tam nadi-sarah-prasravanaughavantam / ajagmatuh kancana-dhatumantam devarsimantam Himavantam asu // [Saundara-Nanda, 10/5] Here we desist from citing further instances. Moreover, the santa-rasa synthesis of the Maha-Bharata has exercized an unmistakable influence on Asvaghosa's kavyas. On the Maha-Bha. rata Anandavardhana says : tatas ca santo raso rasantarair moksa-laksanah purusarthah purusarthantarais tad-upasarjanatvena 'nugamyamano 'ngitvena vivaksa-visaya iti Maha--Bharata-tatparyam su-vyaktam evavabhasate / . [Dhvanyaloka, Uddyota IV] Asvaghosa also adopts the Maha-Bharata siddhanta when he declares :ity esa vyupasantaye na rataye moksartha-garbha krtih ...... tattvam kathitam iha maya moksah param iti / tad buddhva samikam yat ted avahitam ito grahyam na lal tam [Saundara-Nanda, 18/63a & 64bc) The word "alita" in the above quotation stands for i) Sungara-rasa, ii) guna and iii) alankara in the light of Abhinavagupta's explanation of the same term in Anandavardhana's 1/2 Vitti which might be cited here for a safe reference as follows : ....... lalita-Sabdena gunalankaranugraham aha I. The above evidences would suffice to give some fair idea of the considerable influence of the Ramayana and the Maha-Bharata on Asvaghoa'ss For Personal & Private Use Only

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Asvaghosa's Kavyas : An Alankarika Appraisal 93 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 Asvaghosa is an anya-cchaya-yoni-kavya-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 Asvaghosa's kavi-Geist we might now pass on to the alankarika appraisal of his kavyas. In the literary evaluation of Asvaghosa's kavya-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-sastra of Bharata (circa 2nd century A. D.) that we find the earliest known codification and simple classification of the principal topics (viz., alankara, guna, dosa, etc.) of the Alankara-sastra. This fact shows clearly that Sanskrit poetics was originally a part and parcel of the vacikabhinaya aspect of Sanskrit dramaturgy. After Bharata come Bhamaha (ca. 7th century A. D.) and Dandin (ca. 7th century A.D.). It is against the background of Bharata, Bhamaha and Dandin that Asva. ghosas's kavyas have to be assessed. According to the theory a kavya should be catura-varga-phalaprada. In his maha-kavya-lak sana Bhamaha lays stress on artha [bhuvasarthopadesakit.... Kavyalankara, 1/21 ab]. But Asvaghosa has nirvana or moksa as the kavya-prayojana. He refutes tri-varga-samya as a purvapaksa. He says: ksays tri-vargo hi na capi tarpakah || [Buddha-carita, 11/580] Asvaghosa'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: Sundopasundav asurau yadartham anyonya-vaira-prasstau vinastau / sauharda-vislesakaresu tesu kamesu kasyatinavato ratih syat // [Buddha-carita, 11/2] dravati saparipakse nirjite Puspa-ketau jayati jita-tamaske nirajaske maharsau / yuvatir iva sahasa dyaus cakase sacandra surabhi ca jala-grabham puspa-varsam papata // (Buddha carita, 13/7) For Personal & Private Use Only

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Biswanath Bhattacharya ha Caitraratha ba vapi ha Mandakini ha priye / ity arta vilapanto 'pi gam patanti divaukasah // [Saundara-Nanda, 11/50] krstva gam paripalya ca srama-satair asnoti sasya-sriyam yatnena pravigahya sagara-jalam ratna-sriya kridati / satrunam avadhuya viryam isubhir bhunkte narendra-sriyam tad viryam kuru santaye viniyatam virye hi sarvardhayah // [Saundara-Nanda, 16/98] nityam sa supta (i)va yasya na buddhir asti nityam sa matta iva yo dhitiviprahina (h) [Sariputra-prakarana, fig. no. (K) 1, obverse side, 1. 4] But there are some pedantic and enigmatic verses in Asvaghosa's : kavyas. Some examples might be cited below avendravad divy ava sa svad arkavad gunair ava sreya ihava gam ava / avayur aryair ava sat-sutan ava sriyas ca rajann 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) kanti, ii) dipti, iii) priti, iv) iccha, (v) raksana, vi) avapti, vii) vaddhi, viii) alingana and ix) yacana. babhuva sa hi samvegah sreyasas tasya viddhaye / dhatur edhir ivakhyate pathito ksara-cintakaih 11. [Saundara - Nanda, 12/9) himari-ketudbhava-sambhavantare yatha dvijo yati vimoksayams tanum himari-satru-ksaya-satru-ghatane tathantare yahi vimoksayan manah || [Buddha-carita, 11/71) [himari=saitya-satru agni; ketu=pataka: himari-ketu--dhuma; tadudbhava=megha: tat-sambhava=vrsti, dvija=arani-dvaya-jata agni; himari- saitya-satru surya; tac-satru=tamas; tat-ksaya=tamo-nasa; tacsatru=vighna; tad-ghatana=vighna-pradhvamsa.2 ] ekam vininye sa jugopa sapta saptaiva tatyaja raraksa panca/ prapa tri-vargam bubudhe tri-vargam jajne dvi-vargam prajahau dvi-vargam || [ Buddha-carita, 2/41] For Personal & Private Use Only

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Asvaghosa's Kavyas : An Alankarika Appraisal 95 seka=manas; sapta=rajyangas: sapta=raja-dosas; panca=upayas; trivarga=dharma, artha and kama; tri-varga = mitra, satru and madhyastha; dvi-varga=niti and aniti; dvi-varga=kama and karodha.] Sometimes the verb-forms are arranged in a rhythmic pattern as in the following : ruroda mamlau virurava jaglau babhrama tasthau vilalapa dadhyau [ cakara rosam vicakara malyam cakarta vaktram vicakarsa 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 Asvaghosa reveals highly sensitive wording. We might take some examples below: srastamsa-komalalamba-mrdu-bahu-latabala anstam skhalitam kacit katvainam sasvaje balat 11 [Buddha-carita, 4/30] tam gauravam Buddha-gatam cakarsa bharyanutagah punar acakarsa / so 'niscayan mapi yayau na tasthau tarams tarangesv iva raja-hamsah // adarsanam tupagatas ca tasya harmyat tatas cavatatara turnam // srutva tato nupura-ni(h) svanas sa punar lalambe htdaye glhitah // [Saundara-Nanda, 4/42-43] Asvaghosa'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-daruttama-gandhavantam nadi-sarah-prasravanaughavantam/ ajagmatuh kancana-dhatumantam devarSimanta Himavantam asu // (Saundara-Nanda, 10/5] bahv-ayate tatra site hi songe samk sipta-barhah sayito mayurah / bhuje Balasyayata-pina-bahor vaid urya-keyura ivababhase // [Saundara-Nanda, 10/8) For Personal & Private Use Only

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Biswanath Bhattacharya [Saundara-Nanda, 10/11) !Saundara-Nanda, 10/13] calat-kada mbe Himavan-nitambe tarau pralambe camaro lalambe chettum vilagnan na sasaka balam kulodgatam pritim ivarya-vsttah / daricarinam atisundarinam monohara-sroni-kucodarinam vindani rejur disi kinnarinam puspotkacanam iva vallarinam || raktani phullah kamalani yatra pradipa-vsksa iva bhanti vsk sah / praphulla-nilotpalarohino 'nye sonmilitaksa iva bhanti vaksah || Mandara-vsksams ca kusesayams ca puspanatan kokanadams ca vsksan/ akramya mahatmya-gunair virajan rajayate yatra sa Parijatah 11 (Saundara-Nanda, 10/11] [Saundara-Nanda, 10/26] We might now examine the particulars about santa-rasa and its relationship with other khanda-rasas in Asvaghosa's kavyas. Thus Bharata refers to some sama dramas meant for the select persons of mature intellect (viddhas) and dispassionate disposition (viragins) besides the usual samsarika (=tri-varga-nistha) dramas. Further, it must be admitted on all bands that Bharata was aware of the santa-rasa synthesis of the Maha-Bharata. So santa-rasa cannot be altogether foreign to Bharata, As we have seen, Asvaghosa also is indebted to the Maha-Bharata for his santa-rasa synthesis in practice in his sravya and drsya kavyas. In Asvaghosa the sthayi-bhava of santa-rasa is nirveda or sama (=samvega=purvasaya-suddhi). This bodhy-anukulata is latent in the human minds of the bodhi-sattvas (=bodhy-unmukha sattvas). This inborn santa-rasa-bija must have been dormant in the naturally sober and sensitive minds of the Buddha, Nanda, sariputra and most likely Rastrapala. The alambana-vibhava is the Buddhistic nairatmya-tattva. The uddipana-vibhavas are the ksanika samsara (with janman, jara, vyadhi and motyu, tapo-vana-darsana, Bauddha-bhiksu-samagama, nairatmyopadesasravana, etc. The anubhavas are yama, niyama, saumya drsti, etc. The sattvikabhavas are stambha, vaivarnya, etc. The vyabhicari-bhavas are mati, vitarka, dhsti, harsa, etc, For Personal & Private Use Only

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Asvaghosa's Kavyas ; An Alankartka Appraisal 97 The samyoga of the afore-mentioned sthayi-bhava, alambana and uddipapa vibhavas, anubhavas and sattvika-bhavas, and vyabhicaribhavas results in santa-rasa. This santa-rasa controls the khanda-rasas like vira, srngara, etc. which converge finally in the former. In this way santa-rasa synthesis is achieved and the khandas-rasas subservient to santa-rasa are cases of rasavat alankara. Of these khanda-rasas vira is relatively prominent and may thus be said to enjoy the status of a sthayi-bhava in relation to santa-rasa while the rest should be termed mere sancari-rasas. This sthayi-bhavavat vira-khanda-rasa is distinct from nirveda or sama, the sthayi-bhava proper of santa-rasa. The intervention (vyavadhana) of the two pro-santa khanda-rasas, viz., the sthayi-bhavavat vira-khanda-rasa and the sancari-bhavavat adbhuta-khanda-rasa, counteracts the problem of immediate collocation (nairantarya) of the two opposite categories of sentiments, viz., santa-rasa (including its five evolutes .... the remaining sancari-bhavavat khandarasas ... like hasya, bibhatsa, etc.). Again, there is no real polarity (virodha) proper of santa and songara (with its parivara) because the former is decisively final (paryantika) and predominant (badhaka) while the latter, is only occassional (paryanta-vairasya-bhu) and subordinate (badhya). In consonance with the paryantika santa-rasa in Asvaghosa's kavyas the guna is madhurya-samanadhikarana prasada. Vaidarbhi is the riti in the Buddha-carita and the Saundara-Nanda. Bharati is the vstti in the Sariputra-prakarana. We might now be permitted to quote some appropriate examples of the above combination of rasa, guna and riti / vrtti in the following: pade tu yasmin na jara pa bhir na run na janma naivoparamo na cadhayah / tam eva manye purusartham uttamam na vidyate yatra punah punah kriya || [Buddha-carita, 11/59] yadi dvandvarame jagati visaya-vyagra-hrdaye vivikte nirdvandvo viharati krti santa-htdayah / tatah pitva prajna-rasam amstavat trpta-hrdayo viviktah samsaktam vinaya-krpanan socati jagat | [Saundara-Nanda, 14/51] Sambodhi Vol. 8(13) For Personal & Private Use Only

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Biswanath Bhattacharya ' bhiksartham samaye vivesa sa puram dnstir janasyuksipallabha-'labha-sukha-' sukhadisu samah svasthendriyo ni [h] sprhah / nirmoksaya cakara tatra ca katham kale janayarthine naivonmarga-gatao paran paribhavann atmanam utkarsayan // [Saundara-Nanda, 18/62] yenavaptam paramam amptan durllabham stam mano-buddhis tasminn aham abhirame santi-parame (1) [Sariputra-prakarana, frg. no. (K) 1, obverse side, 1. 2]. [Buddhah .... ? .... (idan) tu yat(o)ena jnayatam ..... (sa)ri(ra-) nirmuktam astma-)sa(m)jnakam buddhi-s(au)ksmyam tat .... sakamatvac caiva dosanam avyaparac ca cetasah (1) (dirghatvad a)yusas caiva moksas tu) (pa)rikalpyate (17) (-Buddha- carita, 12/75] .. ... Sari(putrah) .... (Bhaga)van ... .. [anya-?)thatmagrabe sati na naisthiki nivsttir bhavati (1) nairatmya-darsanac ca bhavati .... (a)smin vi(naste mukta iti niscayah krtah) [Sariputra-prakarana, 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 alankaras mainly with the help of Bharata's Natya-sastra which may be said to be somewhat contemporaneous with his kavyas. Bharata mentions specifically four alankaras, viz., (i) upama, (ii) dipaka, (iii) rupaka and (iv) yamaka. But his upama seems to foreshadow malopama, utpreksa and ananvaya of the later alankarikas. His illustration of dipaka fits in properly with tulya-yogita of later date. His example of rupaka contains the germ of apahnuti. His yamaka includes anuprasa as one of the varieties. The four basic alarkaras and their early evolutes implied by them may be said to be the common stock of both Asvaghosa and Bharata. It will therefore be advisable to record here our illustrations from the former's kavyas under the afore-mentioned alankara-heads only. (1) upama .... nava-puskara-garbha-komalabhyam tapaniyojjvala-sangatangadabhyam svapiti sma tathapara bhujabhyam parirabhya priyavan mtdangam eva // [Buddha-carita, 5/50] For Personal & Private Use Only

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Asvaghosa's Kavyas : An Alankarika Appraisal tasya mukham padma-sapatnabhutam panau sthitam pallava-raga-tamre / chayamapasyambhasi pankajasya babhau natam padmam ivoparistat // [Saundara-Nanda, 6/11) dipo yatha nirvstim abhyupeto naivavanim gacchati nantariksam 1 disam na karcid vidisam na kamcit sneha-ksayat kevalam eti santim II evam keti nirvstim abhyupeto naivavanim gacchati nantariksam disam na kamcid vidisam na kamcit klesa-k sayat kevalar eti saptim 11 [Saundara-Nanda, 16/28-29) (2) malopama .... hamsena hamsim iva viprayuktam tyaktam gajeneva vane karenum / artam sanatham api natha-hinam tratum vadhum arhasi darsanena 11 (Buddha-carita, 9/27] Kandarpa-Ratyor iva laksyabhutam Pramoda-Nandyor iva nidabhatam , Prabarsa-Tustyor iva patrabhutam dvandvam saharamsta madandhabhatam || [Saundara-Nanda, 4/8) (3) utpreksa .... dharmasya saksad iva samnikarse na kascid anyaya-matir babhuva | | [Buddha-carita, 10/6 cd] tapah saksad iva sthita[m[// (Buddha-carita, 16/23d] bhrsam jajtmbhe yuga-dirgh-bahur dhyatva priyam capam ivacakarsa || [Saundara-Nanda, 7/3 cd) (4) ananvaya .... idam babhase vadatam anuttamo yad arhati Srighana eva bhasitum // [Saundara- Nanda, 18/49 cd] rajas-tamobhyam parimukta-cetasas tavaiva ceyam sadssi ketajnata / (Saundara-Nanda, 18/52 ab] For Personal & Private Use Only

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100 Biswanath Bhattacharya (5) dipaka .... gatam gatam naiva tu sampivartate jalam nadinam ca nlnam ca yauvanam || [Saundara-Nanda, 9/28 cd]. (a)gnir hi m(e) saranam (a ?]padi sindhur usne (margga)h sivo (?)ddhvani (sic) m(a)h(a) tama)s(a) (p)preaviste) (sic) / [Sariputra-prakarana, folio reconstructed out of frg.. nos. (K) 14, 15 & 32,reverse side, 1. 2] (6) tulya-yogita ... sasnau sariram pavitum manas ca tirthambubhis cavia gunambubhis ca Vedopadistam samamatmajam ca somam papau banti-sukham ca hardam // [Buddha-carita, 2/37] tena payi yatbakalpam somasa ca yada eva ca/ Vedas camnayi satatam Vedokto dharma eva ca | | [Saundara-Nanda, 2/44] (7) rupaka ... ... prajnambu-vegam sthira-sila-vapram samadhi-sitam vrata-cakravakam asyottamam dharma-nadiu pravsttam trsnarditah pasyati jiva-lokah 1 / vi [Buddha-carita, 1/71] sa hasa-hamsa nayana-dvi-repha pina-stana-' tyunnata-padma-kosa / bhayo babhase sva-kuloditena stri-padmini Nanda-divakarena // [Saundara-Nanda, 4/4) (8) apahnuti ...., priyabhidhanam tyaja moha-jalam // [Saundara-Nanda, 5/45c] jarabhidhanam jagato mahad bhayam / (Saundara-Nanda, 9/34b) (9) yamaka ... ... savilasa-ratanta-tantam...... [Buddha-carita, 5/56c] so 'nista-naiskramya-raso mlana-tamarasopamah / cacara viraso dharmam nivesya'psaraso hrdi // [Saundara-Nanda, 11/2[ For Personal & Private Use Only

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Asvaghosa's Kavyas : An Alankarika Appraisal 101 (10) anuprasa ..... iti muditam anamayam nirapat Kuru-Raghu-Puru-puropamam puram tat / abhavad abhaya-daisike maharsau viharati tatra sivaya vita-rage // [Saundara-Nanda, 3/42] ...... (cary)yam utta(ma-v) aryyam muni-caryyam avinivaryya-viryyam aryam ... ... .. [Sariputra-prakarana, folio designated CI, obverse side, 11. 3-4) Similar illustrations may be multiplied at pleasure. Thus Asvaghosa's Buddha-cbarita and Saundara-Nanda have every claim to be termed maha-kavyas in the light of the a posteriori technicalities known to us from the post-Asvaghosan texts on Sanskrit poetics. His Sariputra-prakarana 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. Asvaghosa's genius as a scholarly kavi is applauded highly by the Buddhists, both Hina-yanic and Maha-yanic, of India and Greater India. The warm encomia by Hsuan-Tsang, Hwui-Li and I-tsing attest to the wide popularity of Asvaghosa. 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 maha-kavya 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 maha-kavya has also been discovered in Central Asia. Similarly the fragments of two manuscripts of the Sariputra-prakarana have been unearthed in Central Asia. Lastly, the gist of the Rastrapala-nataka has been translated into Chinese and a single sentence from the prologue to this drama has been preserved in some texts on Indian logic. Asvaghosa's nirvana-kavyas as compared with those of the similar missionary kavis like Matncela, Kumara-lata and Arya-Sura are more appealing as works of art, Judged by the literary standard Asvaghosa must be hailed as the best among his brethren. But Asvaghosa cannot be said to represent the perfect standard of the ornate technique in the classical Sanskrit literature. with his pristine For Personal & Private Use Only

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102 Biswanath Bhattacharya spontaneity and simplicity he belongs to an early and premature stage of this literature while Kalidasa claims the highest and mature stage. Thus the first place in the hierarchy of the ornate Sanskrit kavis must be assigned to Kalidasa, the national kavi of India, while the second place must be apportioned to Asvaghosa. sri-Guru-carana-samarpanam astu // I Here we find a reference to Panini's "ety-edhaty-uthsu" (Astadbyayi, 6/1/89). 2 This reminds us of Bhamaha's illustration of avaca katva-dosa as follows : hima-paha'mitradharair vyaptam vyomety avacakam 1 | saksad arudham vacye 'rthe nabhidhanam pratiyate / [Kavyalankara, 1/41] [hima-paba ragni; tad-amitra=tac-' satru jala; tad-dhara=megha.] Dapdin also illustrates pariharika prahelika as follows :hima-'paha.' mitradharair vyaptam vyom.abhinandati || [Kavyadarsa, Madras edn., 3/120 cd] This type of enigmatic composition is termed durvacaka-yoga in Vatsyaana's Kama-8Ctra. Cf. durvacaka-yoga iti / sabdato erthatas ca duhkhenocyata iti durvacakam | tasya prayogah kridartha vadarthas ca yatha Kavy adarse [?] damstra-'grarddhya prag yo drak ksmam ambv-antahatbam ucciksepa | devadhrusksid dhy stvik-stutyo yusman so 'vyat sarpat-ketuh | | (Vatayayana's Kama-sutra with Yasodhara's Jayamangala, 1/3] [damstra-'grasya pddhya drak sighram devan druhyantiti devadruho 'suras tan ksinotiti devadhrusksit / hi padapurane / rivigbhih stutyah sarpan attiti sarpat Garudah sa ketur dhvajo yasyeti 11 For Personal & Private Use Only

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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 For Personal & Private Use Only

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104 J. L. Shaw 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 For Personal & Private Use Only

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'Exists' and 'Predicate' 105 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) For Personal & Private Use Only

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106 J. L. Shaw 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 For Personal & Private Use Only

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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 For Personal & Private Use Only

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108 J. L. Shaw 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 For Personal & Private Use Only

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*Exists' and 'Predicate' 109 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 Nyaya Philosophical System, But this argument should not be equated with the Nyaya view. For the Nya ya concept of existence see J. L. Shaw, "The Nyaya 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. For Personal & Private Use Only

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DHARMA-ADHARMA Suzuko Obira Dharma and adharma constitute pancastikayas together with akasa, 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 ksetra, existing eternally in the three teoses of time from the standpoint of kala, and devoid of material properties from the standpoint of bhava. All these are known to the Tattvarthasutra V. Motion is, however, inherent in the jiva 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 Bhagavatisutra XX.2.664 which offers the synonyms of pancastikayas, it is said that dharma, dharmastikaya, abstinence from 18 kriyas, 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 pancastikayas, those of dharma-adharma show the most distract positions. Then it is told in the Bhagavatisutra 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 "dharmastikayabhavat" makes its first appearance in the Tattvarthasutra X.6. bhasya which belongs to the end of the Agamic age. Since the Jainas allotted the sidhhas' abode at the top of loka, they were in the position to explain logically why siddbas cannot For Personal & Private Use Only

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Dharma-adharma 111 go beyond the boundary of loka. Its final answer was offered for the first time in the Tattvarthasutra above in which dharma-adharma were established as the parts of pancastikayas. However, the attempts to solve the similar problem seem to have been made since the considerably early Agamic stage. The Bhagavatisutra 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 jiva nor pudgala in the aloka, and because the motion of jiva-ajiva occurs when jivas 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-papa in the Bhagavatisutra XX.2.664, these come in conflict with concepts of rajas-tanias. Also the Sankhya praksti consisting of tri-gunas 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 adrsta.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 Bhagavatisutra passages above. At some stage, the Vaisesikas 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 Vaisesikasutra. This doctrine of adssta enabled the Vaisesikas 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 adesta in the Vaisesikasutra 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 For Personal & Private Use Only

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112 Suzuko Ohira 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. Adrsta 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 samsara again). Adrsta 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 Bhagavatisutra 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 Umasvati. 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 For Personal & Private Use Only

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AUTHORSHIP OF RTUSAMHARA: 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 Rtusamhara. 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 Kalidasa, 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 Rtusamhara 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 Rtusamhara 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 Rtusamhara 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. sadAvagAhakSamavArisaMcayaH / dinAntaramyo'bhyupazAntamanmatho nidaH kAlo'yamupAgataH priye // I. 1. This description has a close parallel in the charming picture of summer in the prologue to Abhijnanasakuntala, which, for all purposes, appears to be an improved version of the aforesaid verse. Sambodhi Vol. 8(15) For Personal & Private Use Only

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114 Satya Vrat subhagasalilAvagAhAH pATalasaMsargasurabhivanavAtAH / pracchAyasulabhanidrA divasAH pariNAmaramaNIyAH // I. 3 which The echo of 'abhyupazAntamanmatha:' is heard in Raghuvamsa also additionally provides the reason for kamas loss of might. kAmo vasantAtyayamandavIryaH ! XVI. 50 madhunirgamAtkRzazcittayoniH ! XIX. 46 The aetusamhara 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. priyAmukhocchvAsavikampitaM madhu / sutantrigItaM madanasya dIpanaM zucau nizothe'nubhavanti kAminaH // 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 Kumarasambhava Lord Sankara is represented to have offered wine to Ambika which instantaneously led to the firing of her passion. The idea is repeated twice in the Raghuvamsa nirvivizurmadhumaMganAH smarasakham / IX. 36. . yatsa lagnasahakAramAsavaM raktapATalasamAgamaM papau / tena tasya madhunirgamAtkRzazcittayonidabhavatpunarnavaH // 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 Rtusamhara 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). nitambabimbaiH sadukUlamekhalaiH stanaiH sahArAbharaNaiH sacandanaiH / ziroruhaiH snAnakaSAyavAsiteH striyo nidAghaM zamayanti kAminAm / / 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 For Personal & Private Use Only

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Authorship of Rtusamhara ; A Reappraisal 115 in represent a conscious improvement upon ktusamhara. the above description taM payodharaniSiktacandanaimauktikagrathitacArubhUSaNaiH / grafafut: facra sitfuaftanas: fer || XIX. 45. The Rtusamhara is one with Abhijnanasakuntala in its emphasis on the fondness of the hogs for the fragrant musta. While in the Rtusamhara the hogs are said to sink with the earth as it were in search of their pet herb, the sakuntala represents them as enjoying musta at will as a consequence of Dusyanta's nascent aversion to hunting. sabhadramustaM parizuSkakadarma saraH khanannAyatapotramaNDalaiH / jah'te farfat i azieq Paarata TSH || Rtu. I. 17. fara fortai atkafafay Farefa: qe Sak. JI. 6. The 'Cycle of seasons' shares with Kumarasambhava its familiarity with the bursting Cat's eyes-gems (vaidurya) 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 nipAtayantyaH paritastadramAn pravRddhavegaiH salilairanirmalaiH / striyaH suduSTA iva jAtavibhramAH qurfa atafa 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 anirmalasalilA: the latter are suduSTAH , the former are pravaddhabegAH and the latter arafawar. Further points in the comparision are not directly expressed but all implied. In the Abhijnanasakuntala, 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. vyapadezamAvilapitu kimohase janamimaM ca pAtayitum / a fare: 98728*Atazas ll Sak. 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 For Personal & Private Use Only

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i6 Satya Vrat idea is repeated in the Raghuvamsa where Dasaratha, 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. trAsAtimAtracaTulaiH smarataH sunetraiH prauDhapriyAnayanavibhramaceSTitAni // Raghu. IX.58. While the cause of longing is implied in the ktusamhara, it is expressly stated in the Raghuvamsa as if to remove the lacuna in the former. The description of the Abhisarikas 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. abhIkSNamuzcachanatA payomucA ghanAndhakArIkRtazarvarISvapi / tabinabhAdarzitamArgabhUmayaH prayAnti rAgAdamisArikAH striyaH / / Rtu. III. 10. This desription bears so striking similarity to the beautiful portrayal of the Abhisarikas of Ujjayini in the Meghadata that the two could not but have sprung from the same poat. gacchantInAM ramaNavasati yoSitAM tatra nakta ruddhAloke narapatipathe sUcibhedyestamobhiH / saudAmanyA kanakanikaSasnigdhayA darzayovI toyotsargastanitamukharo mA sma bhUrviklavAstAH // Megh. 37. . According to the author of Rtusamhara 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. payodharairbhImagabhIranisvanaistaDidbhirudvejitacetaso bhRzam / kRtAparAdhAnapi yoSitaH priyAnpariSvajante zayane nirantaram // 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 Raghuvisa that there can be no doubt about their common origin. The relevant verse reads as follows. vigrahAcca zayane parAGmukhI netumabalAH sa tatvare / AcakAMkSa ghanazabdaviklavAstA vivRtya vizatI jAntaram / / Raghu. XIX. 38. For Personal & Private Use Only

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Authorship of Rtusamhara: Reappraisal 117 The Rtusamhara is unanimous with Raghuvamsa in its belief that the elephant shed ichor on hearing the trumpetings of rival elephants. In the Rtusamhara 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. vanadvipAnAM navavAridasvanairmadAnvitAnAM bhavatAM muhurmuhuH / kapoladezA vimalotpalaprabhAH sabhRMgapUpairmadavAribhizcitAH // Rtu II. 15. tasyaikanAgasya kapolabhittyorjalAvagAha kSaNamAtra zAntA / vanvetarAnekapadarzanena punardidIpe madadurdinazrIH // Raghu V. 47. The winter is known for the profusion of Kasa and lotus flowers and is described as such in Rtusamhara 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. haMsairjitA sulalitA gatiraGganAnA mambhoruhe vikasitairmukhacandrakAntiH / nIlotpalairmadakalAni vilocanAni vinamAzca rucirAstanubhista | 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 Rtasamhara to surpass in beauty the tender arms of the ladies. zyAmAH latAH kusumabhAranataprabAlAH strINAM haranti dhRtabhUSaNacA hukAntim / Rtu III. 18. For Personal & Private Use Only

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118 Satya Vrat : The Yaksa, in separation from his spouse, sees her body in this creeper. (91A1A1A-Megh. 101). And Malavika's supple arm naturally invites comparison with Syama. kRtvA zyAmAviTapasadRza srastamukta dvitIya (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 Kalidasa. faca92: of Rtu. has an exact parallel in RaghuvamsaPerkarac # af at garastai Hat (VIII. 45) and in Meghaduta-ferfer afrai agat (80) The practice of using the smoke of incence (dhupa) 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 Kumar. and Raghuvamsa. OTCHOTI T RICHTS #TIFF# 1 Kumar. VII. 14. Faig gacaay9918 i Raghu. XVI. 50 Closed and heated rooms and youthful ladies among other things are mentioned in the ktu. to provide protection from the biting winter, which young persons love to enjoy in full measure. niruddhavAtAyanamandirodaraM hutAzano bhAnumato gamastayaH / yaror ateiktaT: 4719AT: 918 1959 gart Hal Il Rtu. V. 2. And it was precisely thus that the libidinous Agnivarna used to spend cold nights. arpitastimita dIpadRSTayo garbhavezmasu nivAtakukSiSu / Jeg haytaratant: arfuai PETTITIETTY: Il Raghu. XIX. 42. The Rtusambara 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 Kama are found repeated in the Kumarasambhava 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 | Kunar. II. (4. 95774f591 at als I Sak., VI. 3. For Personal & Private Use Only

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Authorship of ktusamhara: A Reappraisal 19 alipaMktiranekazasvayA guNakRtye dhanuSo niyojitA / Kumar. IV. 15. prAyazcApaM na vahati bhayAnmanmathaH SaTpadajyam | Megh. 71. The Rtusamhara mentions certain flowers with which the young domsels seek to adorn different parts of their body. They put on the fresh Karnikara flower in their ears, Asoka alternates with Navamallika in their tresses. 18 The Meghaduta completes the picture by enlisting the various flowers they use as adornment on other parts. haste lIlAkamalamalake bAlakundAnuviddha nItA lodhraprasavarajasA pANDutAmAnanazrIH / cUr3ApAze navakurabakaM cAru kaNe zirISaM __ sImante ca tvadupagamajaM yatra nIpa vadhUnAm || Megh. 15. The Rtusamhara 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-tanvI zyAmA zikharidazanA pakvabimbAdharoSThI (79) is an obvious improvement on simple juvenile description in the Rtu netreSu lolo madirAlaseSu, gaNDeSu pANDuH kaThinaH staneSu / madhyeSu nimno jaghaneSu pIna: stroNAmanaMgo bahudhA sthito'dya || 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. puskokilazcUtarasAsavena mattaH priyAM cumbati rAgahRSTaH / kUjadvirepho'pyayamambujasya priyaM priyAyAH prakaroti cATu || Rtu. VI. 14. A similar picture of their behaviour consequent on untimely advent of the spring is found in the Kumarasambhava. cUnAGkarAsvAdakaSAyakaNThaH puMskokilo yanmadhuraM cukUja | Kumar III. 32. madhuH dvirephaH kusumai kapAtre papo priyAM svAmanuvartamAnaH / Ibid. III. 36. The similarities between the Rtusamhara and Kalidasa'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, For Personal & Private Use Only

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120 Satya Vrat Note :-The references are to the following editions of Kalidasa's works. 1. Rtusamhara, Ed. M. R. Kale, Delhi, 1967. 2. Meghadata, Ed. S. K. De, Delhi, 1957. 3. Kumara-ambhava (I-VIII Cantos), Ed. M. R. Kale, Delhi4. Raghuvamsa, Ed. H. D. Velankar, Bombay, 1948. 5. Malavikagnimitra, 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 mAllinAthaH kaviH so'yaM mandAtmAnujighRkSayA / vyAcaSTe kAlidAsIyaM kAvyatrayamanAkulam // 3 kAvyAnAM tritayoM parIracadimAM yAM kAlidAsa: klaaN| 2. Nayahamsa's Praiasti of the author, Hammiramahakavya, Jodhpur. 1968, P. 121. 4 hitvA hAlAmabhimatarasAM revatIlocanAMkAm | Meghduta, 49. . 5 mAnyabhaktirathavA sakhIjanaH sevyatAmidamanaMgadIpanam / Kumara. VIII. 77 ityudArama bhadhAya zaMkarastAmagayayata pAnamambikAm // Kumara. VIII. 17 6 prabhinnavaidUrya nibhaiH Rtu. IL. 5: vidUrabhUmirna vameSazabdAdudbhinnayA ratnazalAkayeva | Kumara 1.24 7 prasthitakandalIdale: Rtu. II.5; AvibhUtaprathamamukulAH kadalo: / Megh. 21. 8 vilolanetrotpalazAbhitAnanai gaiH samantAdupajAtasAdhvasaH / samAcitA saikatino vanasthalo samutsukatvaM prakaroti cetasaH || Rtu. II. S. 9 kAzAMzukA vikavapadmamanojJavaktrA Rtu. III. 1., vilasatkAzacAmaraH Rtu: Raghu,, IV. 17, puNDarIkAtapatraH Rtu: Ibid. 10 canmanojazapharIrasanAkalApA: ( pramadAH ) Rtu. III. 3; umA mInapaMktipunaruktamekhalA Kumara. VII. 26. / tyatAmbumilaghutayA zatazaH prayAte: Rtu. III. 4; niSTalaghubhirme dhaiH Raghu. IV. 15; braja laghugatirbhUya evottareNa / Megh. 16. 12 candro dahatyatitarAM tanumaMganAnAm | Rtu III. 9. visRjati himagabhairagnimindumayUkhaiH / Sak. III. 3. 13 sakalaM cAra gataM tvayA gRhItam ! Vikram. IV. 16. 14 pakSmAtkSepAduparivilasatkRSNazAraprabhANAm / Megh., 47. 15 sabhrUbhaMga mukhamiva payo vetravatyAzcalAmi | Ibid., 24. nadovIciSu bhUvilAsAn / bid, 101. 16 zirAMsi kAlAgurudhUSitAni kurvanti nAryaH suratotsavAya / Rtu. IV.5 11 praphullacUtAkura tIkSNasAyako dvirephamAlavilasaddhanurguNaH / Rtu VI. 1, so jyA yasyAlikulam / Ibid. VI. 28. 18 id. VI.5. For Personal & Private Use Only

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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 Smrtis 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 Srotriya, 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 asauca 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 mahapataka (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: Sambodhi Vol. 8(16) For Personal & Private Use Only

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122 Tahasildar Singh 1. the king was immune from trial or judicial punishment (adandya); 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 Dharmasutras 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 For Personal & Private Use Only

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Monarchy of the Epic Age 123 8. He should consult his ministers, watch public opinion and keep his deliberations absolutely secret13. 9. He should maintain the srotriya, orphan and the widow and help all his subjects in times of distress. Ho should protect and encourage Vartta 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 Dharmasutras. The Dharmasutras 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. For Personal & Private Use Only

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Tahasildar Singh 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 Dharmasutras 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 Dharmasutra 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, Baudhayana specifying it as Samudra sulka regards 1/10th as loyal share (Samudra Sulkah param rupamudhrtya dasapanam satam). 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 Srotriyas, women, minors, students, tapasas 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 Karsapana, and those earn by exploiting natural sources like rivers, forests or rocks. For Personal & Private Use Only

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Monrchy of the Epic Age 125 Throughout the epic literature there is a idea that the taxes paid to the king was his wages. In Mahabharata 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-sadbhaga-taskarah" for the unrighteous kings. In Adiparva (chepter 213) Mahabharata, we find an infuriated Brahmana (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 "matsya-nyaya" preveling in the society. There is a long chapter dealing the origin of coercion, in the form of a dialogue between Vasuhoma and Mandhatr. It tells that in the sacrifice of Ksupa, 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 For Personal & Private Use Only

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126 Tahasildar Singh 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 (santiparva 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 Arthasastra 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 Siva, Indra, sukra, Bphaspati, Bharadvaja, Prachetasa Manu and Bhagavan Gaurasirah.28 The Epic thinkers attribute to Dandaniti a divine origin whereas the Dharmasutras authors considered it as part and parcel of the divinely originated Dharma, whose primary source is found in the revealed Sruti. 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 Brahmana 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. For Personal & Private Use Only

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Monarchy of the Epic Age 127 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 Brahmans 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 Brahmana and the king (Ksatriya ruler) was initiated from the age of Brahmanas 33 NOTES AND REFERENCES 1. Vasistha Dharmasutra. Chap. XI, 1-2 2. "Nama casya varjayedrajnah." Gautama Dharmasutra Chap, XVI. 4. "Tyajet pitaram rajaghatakam" Gautama Dharmasutra XX.I. Catvaro varnah putrinah saksinah syuranyatra. Srotriyarajanyapravrajitamanusahinebhyah.. Gautama Dharmasatra, For Personal & Private Use Only

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128 Tahasildar Singh al .. 6. Adhih sima baladbanan niksepopanidhih striyah. Rajasvam srotriyasyam ca na bhogena pranasyati Vasistha Dharmasutra. 7. Gautama Dharmasutra X. and also see Baudhayana Dharpasutra 1,10-16. 8. Alabdhasya katham lipsa labdham ken vivardhate. Vardhitam palitam ken palitam pranayet katham.. Mahabharata santiparva 56-57. 9. Ranitasca prajah sarvastena rajeti cocyate. 10. Mahabharata Santi, Chap. 57. Mahabharata, Santi. Chap. 140 and 69, and see also Adiparva Chap. 220. 12. Madhudohan duhedrasgram bhramara eva padapam. Vatsapeksi duheccaiva stananansca vikuttayet .. Mababharata, santi. Chap 81 13. Mahabharata Santi. Chap. 84-86. 14. Caranetra prajaveksi dharmarthakusalah sada. Mahabharata, Santi. Chap. 118. 15. Abalasya kutah koso byakosasya kutah balan. Abalasya kuto rajyamarajnah srirbhavet kutah.. Ibid, Chap. 133; 16. Adharmah ksatriyasyaisa yacchayyamaranam bhavet. Aviksatena dehena pralayam yodhigacchati .. Ibid' Chap. 97. 17. Ibid Chap. 113, 130 and 131. 18. Sadbhagbhito raja rakset prajam, Chap. XVI. 19. Akarah srotriyah, sarvavarnanam ca striyah. Kumarasca pragvyanjanebhyah .... tapasvino ye dharmaparah sudrasca padavanekta. Andhamukabadhiro rogavistasca. Apastamba II.10 and Vasintha Chap. XIX. 20. Mahabharata santi. 69-25 and also ibid. 71-10 21 Adaya valisaqbhagan yo rastram nabhiraksati. ... Na rakgati prajah samyak yah sa parthivataskarah. Mahabharata Santi 211-12. 22. Araksitaran rajanam valisadbbagaharinan. Tamahuh sarvalokasya samagram papacarinam. Mahabharata Adi. Chap. 213 23. Mahabharata Santi. Chap. 122. 24. Ibid, Chap. 63, 27-28. 25. Ibid, Chap. 65, 27 and Chap. 69-103. 26. Mahabharata Santi. Chap. 65, 76. 27. Ibid. Chap. 15 and "Na dandyo vidyate rajno yah swadharmena tisthati." (Chap. 121, 60). 28. Mahabharata santi Chap, 58 and 59. For Personal & Private Use Only

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* Monarchy of the Epic Age 129 29. Mahabharata Santi, Chap. 23. They are mentioned as law-givers even in the Buddhist canon. 30. Dharmastu te vyatikrantah tataste niskrtih kyta. Mahabharata, Santi, Chap. 23, 38 31. Mahabharata Santi, Chap. 23; 43-44. 32. Catvaro va trayo vapi yam bruyurdharmmaparaga). Sa dharma iti vijoeyo netaresam sahasrasah.. Vasimha Dharmanatra, Chap. IL 33. Trayo varna brahmanasya nirdosena varteran. Brahmano dharman prabruyat raja canusisyat ... Vasistha Dharmasutra, Chap. I Sambodhi Vol. 8(17) For Personal & Private Use Only

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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 karanas is found in Atharva Veda Jyotisa (=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 Gaaja.! Jambudvipa Prajnapti (=JP) 7. states : j.e. "There are eleven karanas viz. Bava, Balava, Kaulava, Strivilocana, Garadi, Vanijya, Visti, Sakuni, Catuspada, Naga (and) Kimstughana. Seven karanas are movable; four Karanas are immovable. The seven movable karanas are Bava, Balava, Kaulava, Strivilocana, Garadi, Vanijya (and) Visti. The four immovable karanas are sakuni, Catuspada, Naga (and) Kimstugina". A list of karanas is also found in Ganivijja paiona3 (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 Balava karana, night Kaulava karana; third day Strivilocana Karana, night Garadi karana fourth day vanijya; night visti; fifth day Bava karana, night Strivilocana karana; Sixth day kolava karana Night Strivilocana karana; seventh day Garadi karana, night Vanijya karana; eighth day visti karana, night Bava karana; ninth day Balava karana, night Kaulava karana; tenth day Strivilocana karana, night Garadi karana; eleventh day vanijya karana, night visti karana; Twelfth day Bava karana, night Balava karana; thirteenth day Kaulava karana, night Strivilocana karana; fourteenth day Garadi karana, night vanijya karana, purnima day visti karana, night Bava karana. In the lunar dark half; on first day Balava karana, night Kaulava karana, second day Strivilocana karana, night Garadi karana, third day Vanijya karana, night visti karana, fourth day Bava karana, night Balava karana, fifth day Kaulava karana, night Strivilocana karana, sixth day Garadi karana, night Vanijya karana, seventh day Visti karana, night Bava karana; eighth day Balava karana, night kaulava karana; ninth day strivilocana, night Garadi karana, tenth day Vanijya karana, night Visti karana; ele. venth day Bava karana, night Balava karana; twelfth day Kaulava karana, For Personal & Private Use Only

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On Karanas in Jaina Calendar night Strivilocana; thirteenth day Garadi karana, night Vanijya karana; fourteenth day Visti karana, night sakuni karana, Amavasya day Catuspada karana, night Naga karana. On first day of lunar bright half, it is Kinstughna karana." The above data are shown in Table No. 1 TABLE NO. 1 TABLE OF KARANAS Tithi Lunar bright half Day karana Night karana Lunar dark half Day karana Night karana Kin+ 12 14 6 Sak 15(30) Cat. Nag. + Names of Karanas : (1) Bava, (2) Balava, (3) Kaulava, (4) Strivilocana (Taitila), (5) Garadi, (6) Vanijya, (7) Visti. Then sak = Sakuni, Cat. = Catuspada, Nag. = Naga, 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 karanas 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 karanas i.e; day karana and night karana. For Personal & Private Use Only

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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 karana 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 karana 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 Siddhantic 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 amavasya (new moon day), four karanas (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 karanas 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 Siddhantic tithi, the karana elements are not so meaningful. It may be remarked that Alberunig after having studied Indian Astronomy and the then-current Alkindi's method of computation of karanas was confused because his method (based on Siddhantic 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 Alberuni's method is that of Siddhantas. 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 Alberuns and throws light * upon the actual meaning of the karanas. Work in this direction is in progress. In AJ, names of dieties of karanas are also given. They include Dhanadhipa of Kaustubha karana and Manibhadra of Vanijya 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 karanas, is substituted by Kaustubha. Tilak opines that this may be a writer's error. It is, however, For Personal & Private Use Only

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133 On 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 upanga (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.) Ganivijja Painna. MSS No. 134. Atma Ram Jain Library, Ambala City. 4. Alberuni's India. English Tr. by Sachau, E. C. (1964), Ch. LXXVIII, p. 194. S. Chand and Co. Delhi. 5. Dixit, S. B., Bharatiya Jyotisa Sastra. Eng. Tr. by Vaidya, R. V. (1969), p. 98. See also Sharma, C. L. and Dvivedi, O.N. Atharvediya Jyotisam (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. . For Personal & Private Use Only

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ON SOME QUATATIONS OF MAGHA'S VERSES Ludwik STERNBACH (Paris) 1. Magha, the author of the mahakavya Sisupalavadha (sis.), lived probably in the second half of the seventh century. He must be later than Bharavi, the author of the Kiratarjuniya (Kir.) (who was mantioned with Kalidasa as a great poet in the Aihole inscription of Pulkesin II dated A.D. 634) for he knew the Kiralarjuniya, 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 Rajasekhara (end of the 9th, beginning of 10th century) and Anaodavardhana (middle of the 9th century), for these authors quote some verses from the sisupalvadha. 2. Magha 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 Rajasekhara show the high esteem in which Magha was held; both the verses deal with Magha and Bharavi. kRtsnaprabodhakRdvANI bhA raveriva bhAravaH / / Alana a hea 879: 469 7 11 (JS 44.58, SH 444) and mAghena vighnatotsAhA na sahante padakramam / Fra rata 497: 4927 741 1! (JS 44.59, SH 342 [latter attributed to Dhanapala occurs also in the Tilakamanjari 28]) 2.2 Magha was also often quoted by well-known authors, in works on poetics and rhetorics, as well as in subhasita-samgraha-s. Some of his verses were included in the Hitopadesa (H.), the Panctantra (P.) the Vikramacarita (VC.) and even in the much later Rasamanjari of Bhanudatta (Ras.). 3. In addition to Vamana and Anindavardhana, Magha was mantioned by Rajasekhara in his Kavyamimamsa (KavR.) and in the Jalhana's Suktimuktavali (JS.) (JS. 45.58-9), by Ksemendra in his Aucityavicaracarca (Auc.), by Dhanapala and others and verses from the Sis. were quoted in the earliest subhasita-sangraha-s known upto date, viz. Vidyakara's Subhasita-ratna-kosa (SKV.) or Kavindravacanasamuccaya (Kav.), Sridharadasa's Sad-ukti-karnamsta (Skm), JS., Sarngadhara's Paddhati (SP.), Vallabhadeva's Subhasitavali (VS.), Surya's Suktiratnahara (SRHt.), Sayana's Subhasitaratna-nidhi (SSSN.) and in later anthologies, such as Laksmanabhatta Ankolakara's Padyaracana (Pad.), Harikavi's Subhasitabarvali (SH.), Vallabhadeva's Vidagdha janavallabha (Vjv.), Venidatta's Padyaveni (PV.), For Personal & Private Use Only

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On Some Quatations of Magha's Verses 135 Govindajit's Sabhyalankarana (SG.), Gadadhara-bhatta's Rasikajivana (RJ.), Sundaradeva's Suktisundara (SSS.); the anonyomous Subhasitamuktavali (SuM.), Vrajanatha's Padyata rangini (VP.), Srimatkavikulatilaka's Prasangabharanam (Pras.) and the anonymous Subhasitasarasamuccaya (Suss.), as well as in modern subhasita-samgraha-s, viz. Samayocitaratnamalika (Sama.), Subhasitaratnamala (SRM.), Subhasitarranjari (SMa.), Samskstasuktiratnakara (SRRU.), Subhasitasaptasati (SSap.), Sukti-manjari (SuMan.), and Bahudarsana (Bahud.). They were also quoted in prababandha-s, such as the Merutunga's Prabhandhacintamani (PrC.), Ballala's Bhojaprabhandha (BhPr.), and Puratana prabandha-samgraha (PuPra.), as well as works on poetics and rhetorics, such as Vamana's Kavyalamkarasutrani (Kava.), Bhoja's Sarasvatikanthabharana (Sar.), Homacandra's Kavyanusasana (KH.), Dhanamjaya's Dasarupa (Das.), Visvapatha Kaviraja's Sahityadarpana (Sah.), Visvesvara's Alamkarakaustubha (ALK.), Mammata's Kavyaprakasa (Kpr.); Govinda's Kavyapradipa (Kap.) Sobhakaramitra's Alamkararatnakara(AIR.), Allaraja's Rasaratnapradipika (RA), Simhabhupala's Rasarnavasudbakara (SBR), Appaya Diksita's Kuvalayananda (Kuv.), Rajanaka Mahimabhatta's Vyaktiviveka (VyVi.), Narendraprabhasuri's Alamkaramahodadhi (Amd.), Alamkaratilaka, etc. As many as two-hundred-seven verses were so quoted; they were, generally, attributed specifically to Magha 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 Sisupalavadha were quoted subhasita-samgraha-s and works on poetics and rhetorics. Sis 1.1-KavR 9.2 an(onymously) 1.22-Sar. 3.77 (348) an. 1.23-SP. 402, Kpr. 10.543 an., KaP. ad 10.42 an., Sah ad 10.72 an., Kuv ad 41.95 an., SBAR 192.10-3 1.25-KaVa ad 5.2.10 an. 1.26-SH, 550; 1.29-Sah. 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-SP. 3993; 1.53-SBHR 239.11-5 Sah ad 3.248/98 1.61-SBHR 240.3 a only 1.70-Sar. 3.27 (324); 1.72-Sah. ad 10,626 an; 2.7 -KavR. 15.7 an.; SBHR 138-16-8; 210-SRM 2.1.190 an.; Amd. 275.778 an.; 2.13-Sah. ad 10,709 an.; 2.18-SBHR 138.14-8; 2.21-Sah, ad 10.746 an.; 2.28-Sar. 1.131 (91) an.; 2.30-Sama. 1. 27 31 an.;=H. 3.99; 2.32-SP. 461, JS. 404.20; 2.33-SP. 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, SP.266, SH. 965 (ii); 190*; For Personal & Private Use Only

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130 Ludwik Sternbach 2,46-VS. 2264, SP. 265, SH. 983; 189*, Sah. ad 10.706 (312); 2.47-SP. 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*, SP. 287, VP. 9.28 an; sis. 2.52-SRHt. 121.18; 2.53-KavR. 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-KavR. 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, SP. 223; 3.4 -SSS. 38; 3.6 -SSS, 39; 3.8 -Kavr. 8.42 an., Kava. 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-SP. 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., KAP. 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, SP. 3727, KH. 370.58 an., Kpr. 10.436 aa., .. Kap. 336.4-5 an.. 4.22-SP. 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 -Sah. ad 10.640 (261) an.; 6.3 -Sar. 2.103 (201) an; 6.4 -Sar. 2.101 (201) an.; 6.8 -SP. 3796; 6.14-Kpr. ad 10.169 (567) ab.; Kap. ad 10.53 (389) an.; an. For Personal & Private Use Only

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On Some Quatations of Magha's Verses 137 6.20-SP. 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.; Sah. ad 3.144 (56) an.; 7.50-SP. 3805; 2.51-SBER, 198.14-9; 7.52-JS. 296.6, SP. 3570, SuSS 647; 7.53-Sah. 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-Sah. ad 3.123 (50) an.; 7.57-VS. 1864; Sah. 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, SP. 3844, SuSS. 77; 8.23-VS. 1883; 8.24-Sah. ad 3.152 (58) an.; 8.29-Sah. ad 10.680 (284) an; Kuv. ad 108 (187) an.; 8.36-VS. 1882; 8.64-Kuv. ad 10.25 (24) an.; 8.70-Sab. ad 3.138 (54) an.; 8.71-Pingalacchandahsutra ad 8.14 an.; 9.6 -JS. 250.18, VS. 1922; 3121, SP. 450, SRHt. 55:49, SSSN. 44.34. SH. 873, SG. 345, Sah. ad 10.643 (263) an; 9.10-JS, 248.3, SP. 3585, VS. 192, Suss. 133, Sah. 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-SP. 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, SP. 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-Sah. 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.; For Personal & Private Use Only

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138 Ludwik Sternbach 11.8 -VS. 2174; 13.16 SBR 192.5; 11.9 -VS. 2175, RJ. 1158, Pad. 13.38-Sah. 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.. Sah. ad 3.178 (67) an., 14.75-SP. 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, SP. 3723; (545; P.726) an.; Kap. ad 10.43 11.19-JS. 292.2, SP. 3729, VS. 2179, (379); SG. 520; 15.1 -Sah. ad 3.196 (72) an.; 11.20-SP. 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.; Kap. ad 7 (229) an.; 11.29-SkV, 626/Kav. 339; 16.2 -Sar. 1.136 (96) an.; 11.33-VS. 2182; SG, 208; Das. 136 16.12-SRRU, 682; an.; Sah. ad 3.103 (43) an.; "16.25-SBR. 29-21; 11.34-SkV. 627/Kav. 340, VS, 2171, 16.26-SP. 216, RJ. 1424, VP. 1.24 Das. ad 2.23; 4.55 an., KH. 713, Sah. 82 an.; Alamkara- 16.28=SP. 347 tilaka 64=Ras, 3.5; 16.29-SP. 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, SP. 3742, Suss. 16.52-Sar. 1.192 (134) an. and 4.16 768; (409) an,;. 11.41-VS. 2184; 17.2 -Sah. ad 7.601 (244) an.; 11.44-VS.2185; 18.58-JS. 324.42; 11.47-VS. 2187, SuMan. 169. an.; 18.60-JS. 324.43; 11,48-VS. 2186; 19.2 -Sah. ad 4. 258 (104) an.; 11.64-VS. 2188, SP. 3724, BhPr. 19.3 -Sar. 2.259 (265) an.; 229, PrS. 79, PuPra. 47.426, 19.29-Sar. 2.320 (283) an,; KavR. 11.30, an., KH. 19.57 19.33-Sar. 2.301 (277) an.; an., AIS.242.19-22 an.; KavR. 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-Pingalacchandahsutra ad 8.18. 6. In addition to these two-hundred-seven verses, some subhasitasamgraha-s and prabandha-s quote fourteen verses which they specifically an.; For Personal & Private Use Only

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On Some Quatations of Magha's Verses 139 attributed to Magha and which are not found in the sis. . Some of these verses are probably from an unknown to us text of the Sis. and may be considered as "new" Magha's verses, but some are Magba's apocrypha i.e. unauthentic Magha's verses wrongly attributed to the author. 7. In the attached annex, the fourteen verses attributed to Magha and which could not be traced in the extant text of the Sis. are quoted alphabetically with the exception of the last two verses (Nos. 13 and 14) which are spurious Magha's verses. 8. As mentioned before, Magba knew Bharavi's Kiratarjuniya 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 subhasita-s were written by Magha or by Bharavi. Vallabhadeva, the compiler of the Subhasitavali, 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 Magha. 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 sis. (10.28; 10.14 and 10.5 respectively). In these two cases we are certain that the verses attributed to Magha are spurious Magha's verses. 9.1 Doubtful "new" Magha's verses were those included in the prabandha-s viz. the Prabandhacintamani of Merutunga and the Bhojaprabandha of Ballala) which do not appear in Sis .. 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 Magha; in both these prabandha-s they are qaoted 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 SP. where they are also attributed to Magha Though Sarngdbara 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 Magha, it is possible that the verses were authentic Magha's verses, the more so as verse No. 2 was also quoted as For Personal & Private Use Only

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ko Ludwik Sternbach Magha's verse in SH: On the other hand, verse No. 5 is only in one place of BhPr. (BbPr. 282) attributed to Magha, while in another place (BhPr. 103) it is attributed to Bana and in VS. (504) to Bhatta Pradyumna, while verse No. 10, which follows in BhPr. versos Nos. 2 and 5 is not quoted, in SP. . 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 Magha's verses (which are from an unknown to us text of the sis.). They can be considered as additional "new" Magha's verses from a lost text of the sis. And so, 10.2.1. Verses Nos. 1, 2 and 12 of the Annex, quoted as Magha'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 Sis.; 10.2.2. Verse No. 6 of the Annex, quoted as Magba's verse in SRHt. EUR197,111), and composed in sloka-metre, was, probably, originally included is sarga 2 of the Sis., the more so as the following two verses in SRHt. (197,112-3) could be identified as sis. 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 Magha's vsrse in PV., was; probably, originally from the third or the beginning of the fourth sarga of the Sis., for it is composed in upajati-metre (indravajra and upendravajra); 10.2.4. Verse Nos 8 of the Annex, quoted as Magha's verse in VS. (1861), was, probably, originally from the second half of the fourth sarga or the fifth sarga of the sis., for it is composed in vasantatilaka-metre; 10.2.5. Verso No. 9 of the Annex, quoted as Magha's verse by Ksemendra in his Auc., was, probably, from the first sarga of the Sis., 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 is. verset which could have been included at the end of any sarga-s of th: sis. 10.3. The placing of "new" Sis. verses in the respective sarga s seems not to present any difficulties, for sarga-s of Sis., similarly as su ga-s of the Kiratarjuniya are, generally, composed in distinct meters and only the last vorses in the sarga-s are composed in longer, seventeen and nineteen syllables metres. For Personal & Private Use Only

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On Some Quatations of Magha's Verses 11. The attached Annex quote the fourteen verses attributed to Magha in subhasita-samgraha-s, prandha-s and works on poetics and rhetorics- which could not be traced in the. Sis. Most of them are, probably, "lost" Magha's verses. ANNEX 1. adhirajanimukhe yaH sAndralAkSAnurAgair vyatikarita ivoccaiH pATalatvaM dadhAnaH / upasi sa khalu dIyaH pAnaniSUtarAmaH sphuradadhara ivAyaM dhUsaratvaM vibharti // ( Malini metre ) JS 287.9 (a Magha), SMS 111. arthA na santi na ca muJcati mAM durAzA tyAge ratiM vahati durlalitaM mano me / yAcA ca lAghavakarI svavadhe ca pApaM prANAH svayaM vrajata ki paridevanena || (Vasantatilaka metre) . BhPr 281 (a. Magha ) PrC 80 ( a. Magha ), SP 407 (a. Magha ) SH 972; 166* (a. Maghakavi), SSB 334.57 (a. Maghakavi), Vs 3180 an., SuM 7.1 an. cf. SR 67.50 an., SRK 56 (a. SP) SSg. 174an., SMS 2966. Cf. PrC 81. (a) arthAni or athAni SH. (b) tyAgAnna (or dAnanda or dAnAddhi) saGkacati (or saJcalati ) (for tyAge....vahati) PrC, . SP, SSB, dAnAnna saMkucati (or saJcati (for an vahati) PrC. the 1 pss ca dAnanna sakucati du. Vs, SR, SuM; matAna saMkucita (for tyAge....vahati ) SRK; dulelita: karo me ( but Bin PrC as above), dulalitaM karomi SuM (var ); durlalite SSg; karo me SuM. (c) yaJcAtiladeg SuM ( but A in SuM as above); hi (for ca) SRK: svayameva (for sva' ca) SuM (var). (d) vrajatu SRK: paridevitena PrC; pavilambitena SP; hI: vilambanena' Vs, SR; pravilambitena SSB, SRK; paridevitena SSg, na (or nu) vilambitena (for pari.) alamalamanugamya prasthita prANanAthaM prathamavirahazoke na pratIkAra eSaH / sapadi ramaNayAtrA zreya ityAraTanyA caraNapatanapUrva sA niruddhava kAjhyA // ( Malini metre) vs 1046 (a. Magha). (ef. Kav p. 70), SMS 3141. 4 va bhrAtazcalito'ti yAmi kaTakaM ki tatra sevAzayA kaH sevyo nRpatiH kathaM nijaguNe: ke te guNA ye satAm / 3. For Personal & Private Use Only

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142 Ludwik Sternbach 5. kitairadya kutopare braja vana kiMvA tvayA na zrutaM pajyante zaThamatsariprabhRtayaH karNejapAH sevkaaH|| (Sardalavikrndita metre). vs 3072 (a. (?) Magha), (V. Kav p. 70 and vi). dAridyAnalasaMtApaH zAntaH saMtoSavAriNA / yAcakAzAvighAtAntardAhaH kenopazAmyati // (Sloka) SP 406 (a. Maghakavi), BhPr 282 (a. Magha), PrC 81 (a. Magha), BhPr 103(a. Bana), VS 504 (a. Bhatta Pradyumna) (cd) dInAzAbhAGgajanmA tu/kenAyamupazAmyatu PrC. (d) ko nAma pazyatu (for keno ) vs; kenopazAmyate BhPr 103 6. na kulaM vRttahInasya pramANamiti me matiH / antyeSvapi ca jAtAnAM vRttameva viziSyate || (Sloka) SRHt 197.111 (a. Magha) 7. naktandivopAttaghaTAmbusekaiH saMvardhitaH kesarapAdapo'yam / mAmeva santApayati zrito he kRtajJatAM rakSati kaH palAzo // (Upajati metre; Indravajra and Upendravajra) PV 749 (a. Magha) (b) saMvardhita PV (MS) nArInitambaphalake pratibadhyamAnA haMsIva hemarazanA madhuraM rarAsa / tanmocanArthamiva nUpurarAjahaMsacakrandurAtamukharaM caraNAvalamAH // (Vasantatilaka metre) . VS 1561 (a. Magha) bubhukSitairvyAkaraNaM na bhujyate pipAsitaiH kAvyaraso na pIyate / na vidyayA kenaciduddhata kulaM hiraNyamevAjaya niSphalAH kalAH // (Vamsastha metre) Auc ad 30 (No. 87) (a. Magha) 10. vrajata vrajata prANA arthibhirvyarthatAM gataH / pazcAdapi ca gantavyaM va so'rthaH punarIdRzaH / / (sloka) BhPr 283 (a. Magha), PrS 84 (a. Magha) (b) arthini vyarthatAM gate Prc (c) hi (for ca ) Prc (d) sArthaH (for so'rthaH) Prc For Personal & Private Use Only

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On Some Quatations of Magha's Verses 13 143 11. zIlaM zailataTAtpatatvabhijano nirdahyatAM vahninA mA zrISaM jagati zrutasya viphalaklezasya nAmApyaham / zaurya vairiNi vajramAzu nipatatvA~stu me sarvadA yenakena vinA guNAstRNabusaprAyAH samastA amii|| (Sardalavikridita metre) VS 3073 (a. Magha) 12. sa jayati girikanyAmizritAzcaryapUrti s tripurayuvatilIlAvibhramabhraMzahetuH / upacayavati yasya pronnatakastanatvAdupari bhujagahAraH sthAnavaiSamyameti // (Malim metre) Skm (Skm(B) 131, Skm (POS) 1.27.1) (a. Magha) 13. prApyate guNavatApi guNAnAM vyakamAzrayavazena vizeSaH / tattathA hi dayitAnandatta vyAnaze madhu rasAtizayena // (Ratthoddhata metre) VS 2012 (a. Magha) =Kiratarjuniya 9.58. 14. mA gamanmadavimUDhadhiyo naH projya rantumiti zaGkitanAthAH / yoSito na madirAM mRzamISuH prema pazyati bhayAnyapade'pi // (Rathoddhata metre) VS 2009 (a. Magha); Kiratarjuniya 9.70. (c) madirA Kir. For Personal & Private Use Only

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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 Yakini reciting a Gatha. The tone and melody of the recital was so clear that the Pandit at once stopped outside the temple or upa. sraya and heard the Gatha 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 Jitari. 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 Yakini Mahattara 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 Mahattara 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 For Personal & Private Use Only

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Haribhadra, Jainism and Yoga T45 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 Acarya 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 Acarya 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 Mahattara 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 Acarya Haribhadra into Yogi Haribhadracarya. Pandit Sukhlalji has rightly called him Acarya Haribhadra and he gave him a fitting epithet of a Samadarsi. I would like to call him Yogi Haribhadracaarya. Yogitva includes samadarsitva and is much more than that. Haribhadra's Yogitva is very well revealed in the event Samboahi Vol. 8(19) For Personal & Private Use Only

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* 146 Shantilal M. Desai 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 Haribhadracarya. 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 Haribhadracarya 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 For Personal & Private Use Only

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Haribhadra, Jainism and Yoga 147 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 For Personal & Private Use Only

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148 Shantilal M. Desai 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 Sankarabhatta. 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 Jinadattasuriji. 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 Sankaracarya 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 For Personal & Private Use Only

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Haribhadra, Tainism and Yoga 149 outlook as he must have realized that immortality lies in universality and death in narrowness. (Yo vai bhuma 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 Syadvada. 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 Anekantavada 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 Anekantavada stands for a many-sided exposition."4 Syadvada is known as Anekantavada 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 Syadvada opens up a wide scope for philosophical theorization. "The sphere of Anekantavada 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 For Personal & Private Use Only

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150 Shantilal M. Desai 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 Syadvada 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 (moksa) 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 suris 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 Sastravartasamuccaya, Saddarsanasamuccaya, Anekantajayapataka, Yogabindu, Yogadrati ...uccaya and others. According to Punyavijayaji six other works lae Yogasataka and others are also of Haribhadra's creation. But 25 other works like Samgrahanivstti 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 For Personal & Private Use Only

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Haribhadra, Jainism and Yoga 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 kathakara (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 Kathakara 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 Avasyaka 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 Sastravartasumuccaya and (3) books on the subject like saddarsana sumuccaya All these three categories of his philosophic works mark a speedy development and widenings of his vision. In Anekantajayapataka, be For Personal & Private Use Only

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152 Shantilal M. Desai defies and tries to break the very grounds of all Ekantavada. 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 Anekantavada with all the force of upassailable arguments. He used somo harshwords like Sathokti 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 Sastravartasamuccaya 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 Dharmakirti and Santaraksita 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 Vadas 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 Purusa of Sapkhya 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 Saddarsansamuccaya. 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 For Personal & Private Use Only

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Haribhadra, Jainism and Yoga 153 Syadvada in its practical application to interprete other systems of philosophy. (2) He saw through the similarity of the fundamental words like Praktivada, Nonduality, Vijnana 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 Dharmajna ().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 Vimsikas, Pancavastu, Pancasaka 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) For Personal & Private Use Only

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154 Shantilal M. Desai 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) Tapasa and (3) Tapasvi. Avadhuta 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) Nyaya-Vaisesika. 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 Patanjali or Patanjala-Darsana For Personal & Private Use Only

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Haribhadra, Janism and Yoga 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 Parsvanatha 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 Klesas (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 sadhaka 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-Vaisesik system even though it is part of Vedic tradition, because it holds its own importance. Sankhya 1. Pure conciousness named Purusa-Independent existence-Purusa 2. Avidya or Ignorance (Asmita etc. are the outcomes) a cover Nyaya-Vaise sika 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 155 Ignorance named Samu. daya cover in the form of eternal thirst For Personal & Private Use Only Jaina Independent existence of Consciousness named Jiva or Atman Mithyadar san & atta chment & Aversion etc., working as

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156 Shantilal M. Desai or Veil Maya 3 Samyagjnana or Samyag Jnana Vivekakhyati & and Yoga its eight limbs Marg of Yoga Astangika Marga with eight limbs with samyag dristi etc. Nirvana Kasaya & a cover. The same is Darsana Moha or Asray Samyag Darsana, Samyag Joana Samyag Conduct, Samvara Moksa 4. Kaivalya and Svarupasthiti Mukti & Nihsreyas 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 Nyaya-Vaisesik 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. Mahavira developed the Jain system of Yoga not only in thought but by making For Personal & Private Use Only

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Haribhadra, Jainism and Yoga 2039 additions in the very structure of the Jain yoga which came down from Parsvanatha. Umaswati compiled all these Jain doctrines and yogic concepts in Tattvartha Sutra 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 Patanjali Darsana, four stages of Samprajnata Samadhi and the fifth and the last stage of Asamprajnata Samadhi are described. Similar are the stages of Samadhi in Buddhist tradition and they are named as Sotapatti etc. In the Jain traditional Yoga too, for such stages in the form of Vitarkasavicara 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, Avidya in Yoga is described as Mithyadarsana 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 Avidya or Mithyadarsana. They are Asmita, Raga, Dvesa and Abhinivesa in Vedic language and Mana, Maya, 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 srama 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 Samadhi and Samvara are in usage from the very origin of Indian religions and they meant almost the same thing. For Personal & Private Use Only

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158 Shantilal M. Desai 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 Rsis 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 Rsis 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 Klesas 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 For Personal & Private Use Only

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Haribhadra, Jainism and Yoga 159 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 sadhana. That is why in ancient times Tapas was more used for Yoga, than the word "Yoga' itself. The word "Sramana' was used for Tapasvi in the Jain tradition and that too is derived from the root 'sram' 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 Rsis 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 Klesas 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 Prajna. Similar has been the exhortation of Sri Krsnna to Arjuna in the sixth canto in Gita. Mahavira too did the same in exhorting the conquest of Kasayas. 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. Rsis 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 For Personal & Private Use Only

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160 Shantilal M. Desai 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 Upanisads too the word Yoga is used. In Mahabharata this word 'yoga' is used very profusely but there it has been used in context of the Sankhya. Gita has used 'yoga' very frequently and expanded its meaning utmost. In Buddha Pitakas the word 'yoga' is not so frequently used as the word 'samadhi'. 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. Hemacandracarya 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 dhyana or the meditational stages (7) The siddhis or the special divine powers accuring during Sadhana and lastly (8) The realiza. tion of the goal. For Personal & Private Use Only

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Haribhadra, Jainism and Yoga 161 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 Avidya 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 sadhaka for its quickest achievement. Yoga is not Sambodhi Vol. 8(21) For Personal & Private Use Only

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162 Shantilat: M. Desali . 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 sadhaka with very intense efforts. But even a sadhaka with mild: efforts uplifts his life higher. In short every effort at yoga is comparatively speedier in ennobling and uplifting the life of the sadhaka. (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 Jnana alone which can lead to right knowledge of the supersensual meanings and that is why it deserves to be 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 For Personal & Private Use Only

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Haribhadka, Anihilim and Yoga 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 integration 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-Vimtika (2) Yoga-Sataka (3) Yoga-bindu and (4) Yogadesti-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 For Personal & Private Use Only

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164 learned and for sadhakas 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) Sthana (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 For Personal & Private Use Only

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Haribhadra, Jainism and Yoga 165 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) Desa-caritrin and (2) the Sarva-caritrin. 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, Pravsitti, 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 sadhaka 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 sadhaka 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-Vimsika 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 For Personal & Private Use Only

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166 Shantilal M. DAS 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-Vimiska. Thereafter he seems to have tried his hand at YogaSataka. 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-sataka 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) Adhikaris 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 raga, dvesa etc. and to make the mind steady (10) proper food and control on food (11) Bhiksa 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 Yogadhyayana in the first verse of Yoga-sataka and this too is a sign of his independent approach to yoga beacause there is no such tradition called Yogadhyayana 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-sataka 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 Yogasataka but is equally and perhaps more applicable to his other two books on yoga i.e. Yogabindu and Yogadestisamuccaya. 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 For Personal & Private Use Only

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Haribhadra, Jainism and Yoga 167 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 Yogadhyayana in the first verse of Yogasataka 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) Vyavhara yoga. The former is the higher yoga or the yoga proper in which Samyag Jnaga etc. make Moksa possible for the sadhaka. The other is the yoga of spiritual conduct by which the sadhaka attains all the qualities required for the former. In this wise the latter is the operational part of yoga. The sadhaka has to make efforts in accordance with his capacity, and march towards the goal of Moksa. Haribhadra advises the sadhaka to take recourse to yoga-conduct according to Adhikara or his firmness for yoga. There are generally four categories of sadhakas (1) Apunarbandhaka (2) Samyagdssti (3) Desavirati (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 sadhaka 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 sadhakas 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 sadhaka. It strengthens good habits, disciplines the mind, gives rythms to life, bestows harmony in physical and mental actions and For Personal & Private Use Only

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168 Shantilal M. Desai 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 sadhaka 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 sadhaka and should be performed by him well. Haribhadra emphatically declares and clarifies that detached activity is not antagonistic to yoga-action but the Klesas and Vasanas 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 sadhana for a householder too. He advises him and the sadhaka to do action and sadhana 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 Bhavanas is very pertinent to yoga because in all yogas, bhavana 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. Bhavanas 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 sadhaka'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 For Personal & Private Use Only

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Haribhadra, Jaints and Yoga 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 sadhakas 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 Raga and other passions. His main emphasis is on good and befitting conduct and by that alone the sadhakas 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 sadhana and suggests the sadhaka 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 Vasata or Klesas 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 vasana seeds also revive. Only the burnt up ashes of the frog do not revive and so are the burnt up vasana-seeds. The sure means for such eradication of all Vasana 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 Sambodhi Vol. 8(22) For Personal & Private Use Only

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170 Shantilal M. Shah 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 Bhavanas. 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 Moksa 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 Yogasataka (Gujarati) Gujarat Vidyasabha-Ahmedabad, Indukala H. Zaveri 1956 page 10,11. 4 Anekantajayapat aka of Haribhadrasuri-H. R. Kapadia, Oriental Institute, Baroda, 1940 p.XI. 5 Ibid p.XI 6 Ibid p.XVII 7 Yogasataka 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 Acarya Haribhadra : Pandit Sukhla!ji, Sri Thakkar M. Vyakhyanamala. Bombay University 1961, p.3,4. 13 lbid p. 13,19 14 Ibid p. 35,36, 16 Haribhadrasurinu 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 Yogasataka, pp. 41-42. 23 Ibid p.46 24 Ibid p.33 25 Haribhadrasurgnu Tattvacintana, pp 6.10 above, p6,10, 26 Yogadystisamucacaya and Yogavinsika : Introduction by K. K. Dixit Published by L. D. Bharatiya Sanskriti Vidyamandira 1970. 27 Yogasaka, p.55 28 Samdarsi Acarya Haribhadra, pp.73-74 29 Yogasataka p.52 30 Ibid, p.36 31 Ibid, p.37 32 Ibid, p.40 For Personal & Private Use Only

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REVIEW (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, Luders, Alsdorf, Kierfel, Schubring, Glasen app etc. which lay scattered in numerous Indological journals more or less out Page #173
179 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. dena/Iena, baithna/ uthna) 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, Puranas, 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 Introduction to this Index he has studied the history of the Kacchawaha kings of For Personal & Private Use Only

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Review 173 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 Niksepas, 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 Niksepa 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 Niksepa method of commentaries and various aspects for explanation of a particular category in the canonical texts, such as dravya, ksetra, bhava etc. But we must be careful in explaining these words in the context of the Niksepa 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 Niksepa, 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, ksetra, kala, bhava, 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 For Personal & Private Use Only

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174 Review 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 bhava as non-physical nature. I have some observations for his consideration. If bhava is nonphysical how are we to reconcile the statement 'bhavao nam loe ananta vanna pajjava etc." (p. 68). When we talk of dravyendriya and bhavendriya, it is certain that here bhavendriya is nonphysical. And when we talk of dravyakriya and bhavakriya, here also somehow we can understand bhavakriya as nonphysical but better will be internal Same will be the case with bhavendriya. But Dr. Bhatt has given the meaning of bhavendriya as varna-gandha-rasa-sparsa ityarthah (p. 53). I do not know what is the source for this. It is quite wrong to say this, see Tattvartha 2.18 - 'labdhyupayogam bhavendriyam' Bhavendriya 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 bhava is nearer to the fact regarding the soul, from the reference quoted by Dr. Bhatt on p. 57, i.e. Jnana, Darsana and Caritra. This also will not solve our problem of the proper English word for bhava determinant but it can help us to arrive at the conclusion, Jhana etc. are the qualities (guna) or modifications (paryaya) of the soul. So we can conclude that proper word for bhava can be modification with reference to the determinant factor bhava 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, nana-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 "bhava","pajjava" as well as "vanna, 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 bhava 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 For Personal & Private Use Only

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Review 175 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 Atharvapratisakhya and for the other chapters he has compared his remarks with the sutras of the Astadhyayi of Panini and the Unadisutras. 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 ucsaih and nicaih (p. 170) in the definition given in the Atharvapratisakhya 1.1.15, 16. They do not signify the intensity or otherwise of pronunciation (Srutiprakarsa) nor a particular change in the nature of For Personal & Private Use Only

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Repleto 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-Pratisakhya 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 Asgadhyayi, 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 Asladhyayi are discussed under eight heads as Samjnas in the Astadhyayi, classification of the technical terms of the Astadhyays, Paninian and non-Paninian technical terms, technicalterms in non-technical sense, Arrangements of technical terms in the Astadhyayi Plan, the asamjnakam vyakaranam and the Astadhyayi, the principles of yathoddesa and karyakala views and the character of samjna. sastra. 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 Astadhyayi, to give a glimpse of the rich prePaninian tradition, to acquaint the reader with the scientific arrangement of the materials of the Astadhyayi 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 Katyayana 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 Paninian 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 Sutras in the Astadhyayi or its structure. The explanation of the Satra 'tadasisyam samjnapramanarvat is settled. No one now cares For Personal & Private Use Only

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Review 177 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 samjnana, sampratyaya, mahasamjna, 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 (prastavana khande, in Marathi) to Vasudev Shastri Abhyankar's Marathi translation of Mahabhasya. 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 Diksita, 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 Vaiyakaranabhusana, Sphotavada 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. Nagesa has boldly tried to carve out a new line of interpretation of the Mahabhasya of Patanjali in his Uddyota, in the Manjusa-triad and in the two Sabdendusekharas. The statement regarding words like pasu, apatya and so on being eternal (ajanika), is fathered upon Bhartrhari. 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 udatta, anudatta and svarita as dharmasamjnas or terms explaining the nature or the quality of a letter or letters. The pages 80-85 include remarks and subject matter found in Kasika and Macdonell's Vedic grammar. The remark of Siddhantakaumudi 'talvadisu sabha gesu.... syat is not explained. While he correctly records the statements of Kasika regarding the feelings gained in the pronunciation Sambodhi Vol. 8(23) For Personal & Private Use Only

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Review of the acute and the grave accents, he has missed the point that Patanjali, whose remarks Kasika has copied, does not accept these as determining the nature of acute and grave accents and that the Bhasyakara 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 Panini's work. Shri Dvivedi has explained in detail and meticulously a number of Paninian technical terms by quoting and explaining the remarks of Katyayana, Patanjali and Kasikakaras 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 purvasuris. Shri Dvivedi and the publisher should be congratulated for publishing this well-documented work, with good printing and get up, J. M. Shukla Vaddaradhane : 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 Sivarya (or Sivakoti Acarya) (C. 1st Cent. A.D. ?) is an important religious text of Digambara Jainas. Aradhana 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 (kathakosas) in Sanskrit, Prakrit and Apabhramba connected with the original gathas.1 Vaddaradhane (VA) (first half of the 10th cent.) is a collection of nineteen tales in Old Kannada prose. These tales are based on the nineteen gathas (No. 1539-1557) of the Bhagavatt Aradhana, which Late Dr. A. N. Upadhye's introduction to his edition of Harisena's Byhatkathakoba (1943) exbaustively and critically deals with all these topics, as also with the VA. For Personal & Private Use Only

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Review together constitute a separate topic with a special designation, Kavaca adhikara, in the bhakta-pratyakhyana section of Bh.A. The book under review presents a critical study of the numerous aspects of VA. Besides discussing the problems of title (Vaddaradhane 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 Harisena's Brhatkathakosa. 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 Vtsabhasena (No. 10) we can detect one more borrowing. The source could be either the earlier Prakrit commentary or directly Hala'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.' uddhaccho piai jalaM, jaha jaha viralaMgulI ciraM phio| pAvAliA vi taha taha. dhAra taNui pi taNuei // ' (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 Meghakumara in the Nayadhammakaha, first chapter, which receives its title ukkhitte from this very incident. 2 A Sanskrit translation of this is found in the Subhasita-bhandagara (p. 313, verse 117): yathokSiH pibatyaMbu pathikastaralAMguliH / tathA prapApAlikA pi dhArAM pratanute tanu // For Personal & Private Use Only

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180 we Review 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 Visvasena (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) ollanige derives from Pk. ollana Sk, ardrikarana, and boddana bavi is Pk. buddana-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 Nagakumara and the commentary on Virahanka's Vrttaftisamuccaya 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 Nandopakhyana 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 bhadubbe. For Personal & Private Use Only

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Review 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 Subhasita literature, and several volumes of his magnum opus, the Mahasubhasita-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 Murari, Dr. Sternbach has collected and tabulated source-wise Murari'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 Murari 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 Murari 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 Murari (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. For Personal & Private Use Only

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*182 Review Sikharini (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 Murari'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 Ksemendra 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 Murari.2 Here he has collected 415 verses attributed to K semendra either in his own other works or in the Subhasita-samgrahas, Of these 245 verses are 'new' in the sense that they are not found in the extent works of Ksemendra. 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 Ksemendra himself as he has quoted these verses in his extant works under his own name. The remaining verses, attributed to Ksemendra in classical anthologies, were, as Sternbach's discussion shows, 'probably in the majority of cases Ksemendra's verses.' After an introductory note on 39 works of Ksemendra, Sternbach has offerred a critical study of the 'new' Ksemendra 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 Ksemendra is a valuable contribution Following this critical essay we have the text of the 'new' verses and the Pratikas of the verses identified from Ksemendra's known works (with detailed recording of sources and variant readings). A bibliography of Ksemendra'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 Bana' ABORI, 1979, LX, pp. 109 -133. For Personal & Private Use Only

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Review 183 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 (fadlof ?) 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 tata, tata' 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 Patanjala 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 For Personal & Private Use Only

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184 Review 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 (prana), With the fire of love I roasted my heart; Thus Siva was realized by me. // 38 // Lalla's Vakhs as they stand are also a fusion in a positive way of Buddhism with Kashmir-Saivism, but it is not required to be pointed out for it is obvious from her vakhs that what she calls sunya 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 sunya or Void, if Sunya as is translated by the author is nothingness or Void. Sunya in fact, as is described by Lalla, is, "Shunyas shunyah milith gav' (42) Though the author admits (on p. 27) that "Supyata 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 : Veda 'hametam purusam mabantam adityavarnam tamasah parastat 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 For Personal & Private Use Only

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Review 185 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 For Personal & Private Use Only

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16 Review 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. ((c)) 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 Anviksanayatattvabodha by Vardhamanopadhyaya, 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 (adhyaya) of the Nyayasutras of Gautama deals mainly with the topics of Jati (tricky devices) and Nigrahasthanas (checks in debate). This Anviksanayatattvabodha is an elaborate and lucid commentary thereon, composed by Vardhamana Upadhyaya, a For Personal & Private Use Only

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Review 187 resident of Mithila and son of the well known Nvya-nyaya logician Gangesa Upadhyaya 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 Devanagari 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 sutras of the fifth adhyaya of the Nyayasutra and the other recording the names of acaryas, schools and works quoted in the Anviknanayatattvabodha. It is gratifying to know from the foreword that the editor has undertaken the task of editing the Trisatrivptti (commentary on the first three sutras of the Nyayasutra) by Vardhamana whose other works like Cintamaniprakasa, Khandanaprakasa still remain unpublished, though their mss are available. In the Nyaya system the topics of Jati and Nigrahasthana have received special attention. Udayanacarya has written Nyayaparisista which is of the form of a commentary on the fifth Adhyaya only of the Nyayasutra. And Vardhamana Upadhyaya has composed a commentary on the Nyayaparisista. In the Tarkikarak sa, Varadaraja has extensively dealt with these topics. Vedantadesika, a propounder of Visistadvaita, has critically and minutely, discussed the topics in his Nyayaparisuddhi. "Vadanyaya' of Dharmakirti is an important and illuminating Buddhist work on the subject while in the Jaina works of Akalanka, Vidyananda and Prabhacandra 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 Nyaya, Buddhist and Jaina. The editor and the publisher both deserve our congratulations for preparing and publishing this valuable work on Nyaya. - 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 Visva-rupa 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 For Personal & Private Use Only

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188 Review Age. From the Rgvedic times to the present day the cow has been the wealth (go-dhana), the symbol of liberality (as kamadhenu), an emblem of love (vatsalya) and an idol of fertility and motherhood (cp. the words vrsabha, go-mata 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. govasa, aghnya, usra, 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 Daksina, Usas, Aditi, Prsni 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, daksina, speech, maternal creative force, the cosmic waters, the rays, etc. has been philologically discussed. For Personal & Private Use Only

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Review 189 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 Indravstra myth (i.e. the creation myth) and the myth of the Panis. 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 Pani myth and even suggested that Vala is the leader of Panis. 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 For Personal & Private Use Only

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790 Review jega, muni nathamala, Adarza sAhityasaMgha prakAzana, cUrU, 1978, ru. 12=00 / mahAprAjJa muni zrI nathamala jo jainayoga ke punaruddhAra ke yazake bhAgI haiM / prAyaH lupta jainayoga paraMparAkA nirUpaNa isa grantha meM karake munizrI ne dhyAnaprakriyA meM rasa rakhane vAloM ke lie eka upayukta sAdhana upasthita kiyA hai / isameM sAdhanA paddhatikA bhI vizada vivecana anubhava ke AdhAra para kiyA gayA hai - yaha vizeSatA hai / anubhava ke AdhAra para hone se hI isameM bauddha aura vaidika sAdhanA prakriyA kA sammilana kiyA gayA hai| prakriyA vilupta hone se jahA~ se jo bhI grAhya milA use jaina prakriyA meM saMmilita karane meM munizrI ne saMkocakA anubhava nahIM kiyA--yaho isa grantha kI vizeSatA hai / AcArya haribhadra aura A0 hemacandrAdi ke bAda sAdhanA kI prakriyA meM yaha nayA prayoga hai ora usakI ucitatA to svayaM sAdhaka hI batA sakatA hai / kintu munizrI dvArA nirdiSTa yaha paddhati aneka sAdhakoM ke anubhava ke bAda hI nizcatarUpa dhAraNa karegI / yaha to abhI prAraMbha hai / jaina grantha meM zarIra aura AtmA ke bhedajJAna dvArA apane svarUpa kA saMbodha kaise hotA haiisakA nirUpaNa uttama prakArase huA hai / mUDhatA ko nirAkRta karake bhAvanA dvArA antaraSTi kA kaise vikAsa hotA hai - isakA vistRta nirUpaNa haiM aura usameM vizeSataH anyatvAnuprekSA, ekatvAnuprekSA, anityAnu0, azaraNAnu0, Adi kA vizada vivecana hai / dharma dhyAna kI vizada vivecanA hai / lezyAkA vivecana AbhAmaMDala ke rUpameM naye AyAmoM ko lekara hai jo vizeSa dhyAna dene yogya hai / caitanya kendroM kI vivecanA aura tejolezyA kI naI vyAkhyA vizeSataH vicAraNIya hai / saMkalpa zakti kaise bar3hAI jAya usakA prAyogika vivaraNa hai aura aMta meM AcArAMgasUtrameM prekSAdhyAna ke tattva aura bha0 mahAvIra ke sAdhanAprayoga dekara pustakako bahumUlya banAyA hai / chapAI sundara hai / kintu kahI 2 bhrAnti raha gaI hai, jaise pR0 13 meM "bandha aura saMvara meM ye donoM manako caMcala banAte haiM" aisA mudrita hai, kintu vahA~ "bandha aura Asrava" honA cAhie / "kriyAvAda" zabda Asava ke artha prayukta hai ( pR015 ) kintu sUyagaDa meM bha. mahAvIrane kriyAvAda kA upadeza diyA hai - aisA nirdeza hai, use dhyAna meM rakheM, yaha prayoga Avake artha meM khaTakatA hai / pR.18 paMkti 12 meM "AsravoM meM pravRtta hotA hai taba sukha kA hetu" hai kintu yahA~ " duHkhakA hetu" honA cAhie / dekheM isI pRSTha kI aMtima paMkti / pustaka ke jekeTa meM "jainayoga" ke nIce jo yaha mudrita hai - " yoga samApta hote haiM vahI yoga kA Adi bindu hai" - yahA~ bhrama honA saMbhava hai / prathama yoga zabda mana-vacana-kAya yoga ke lie hai aura dUsarA yoga zabda sAdhanA ke lie hai / ata eva prAraMbha meM "kAyAdi ke yoga" likhA hotA to acchA hotA / dalasukha mAlavaNiyA cetanAkA UrdhvArohaNa - muni nathamala, pra0 Adarza sAhitya saMgha prakAzana, cUrU, I0 1978, ru0 13=00 | prastuta pustakakA pahalA saMskaraNa I0 1971 meM prakAzita huA thA / usI kA vistAra karake yaha punaH prakAzana hai / isa pustaka ke mahattvake viSaya meM itanA hI kahanA paryApta hai ki jisane bhI ise dekhA pUrA paDhe binA rahA nahIM aura pustaka aneka vAcakoM meM ghUmatI raho aura mUla mAlikake lie durlabha ho gaI / For Personal & Private Use Only

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Review AtmA aura karma isa viSayako lekara bo ciMtana munijI ne isameM diyA hai vaha rocaka hai aura karma se bandhana kaise hotA hai aura caitanyako karma se mukta karane kA kyA upAya haiisakA vivaraNa kisIko bhI Atmopalabdhike lie prerita kare aisA huA hai / -dalasukha mAlavaNiyA nigaMTha zAtaputta-lekhaka, jJAnacaMda jaina, prakAzaka, hindI samiti, uttara pradeza zAsana, lakhanau, I.1977, ATha rupaye / zrI jJAnacaMda jainane bhagavAna mahAvIra kI yaha jIvana gAthA aitihAsika pariprekSya meM dharmanirapekSa dRSTise likhane kA prayAsa kiyA hai| prAcIna jaina Agama AcArAMga aura kalpasUtra jaise granthoM kA upayoga kiyA gayA hai / kintu sAtha hI bAdake granthoM meM Ane vAlI ghaTanAoM kA bhI saMkalana kiyA hai / isa dRSTi se kahA jA sakatA hai ki lekhaka zuddha itihAsa-dRSTi se yaha gAthA likhane meM saphala hue haiM-yaha sthiti nahIM / kintu bha. mahAvIra kI jIvanI suvAcyarUpa meM upasthita huI hai yaha nizcita rUpa se kahA jA sakatA hai| itihAsa-dRSTi se dekhA jAya to unake jIvanakI sAmagrI jo AcArAMga prathama zrutaskaMdha meM milatI hai utanI hI hai| bAkI saba kathAbhAga kramazaH joDA gayA hai aura vaha aba itihAsa mAnA jAne lagA hai| isa dRSTi se yaha grantha itihAsa ke pariprekSya meM kahA jA sakatA hai| vastuta: bha. mahAvIra ke jIvana ke likhanevAloM ke lie yaha jAnanA jarUrI hai ki bha. mahAvIra ke jIvanakI rUparekhA tIna staroM meM hai / prathama stara vaha hai jisameM unake tyAga aura tapasyA kA hI varNana milatA hai| unake jIvana kI anya koI ghaTanA milatI nahIM / unako abhI laukika puruSa hI mAnA jAtA hai| dUsare stara meM unake bAla jIvana aura sAdhaka jIvana tathA tIrthakara banane ke bAda unake ziSyaparivAra Adi kA vivaraNa milatA hai| tIsare stara meM unake sAdhaka jIvana kI aneka ghaTanAe~, unakA vihArakrama Adi tathA vizeSataH pUrva janmoM kI ghaTanAoM kA vivaraNa milatA hai, jinakA ki saMbandha unake isa jIvana kI ghaTanAoM ke sAtha jo vAstavika rUpa se ghaTI hoM yA na ghaTI ho, joDA gayA hai / aba ve alokika puruSa ke rUpa meM hamAre samakSa upasthita hote haiM / aisI sthiti bhAratavarSIya pratyeka prAcIna mahApuruSoM kI jIvanI meM hameM milatI hai / aura bhAratIyoM meM apanA itihAsa surakSita rakhane kI paraMparA dRDha nahIM huI-isa AkSetra meM kucha tathya hai aisA pratIta hotA hai / jaba pUrI aitihAsika sAmagrI kA hI abhAva hoM phira bhI jIvana likhanA ho to madhyama mArga hI zreya hai / ata eva prastuta grantha ke lekhakane satya-ardhasatya Adi ko milAkara jo jIvana likhA hai, vaha AdaraNIya hogA isameM saMdeha nahIM hai| lekhakane AcAgaMga Adi jo prAcInatama sAmagrI hai usakA jaba upayoga kiyA hai taba zvetAmbara saMmata garbhApaharaNa jaisI alaukika ghaTanA kA ullekha Avazyaka ho jAtA hai| yaha saMbhava ho yA asaMbhava yaha dUsaga prazna hai / ullekha karake usa ghaTanA ko kyoM kaise sthAna milA isakI carcA kI jA sakatI tho / kintu itihAsa ke nAma para sarvathA lopa kara denA ucita nahIM jaMcatA / lekhaka ne digambara ko amAnya aisI vivAha kI ghaTanA ko liyA yaha unakI itihAsa dRSTi ko siddha karatA hai aura tATasthya ko bhii| pR. 48 meM dI gaI bha. mahAvIra kI dinacaryA, eka sAdhu ke lie jo bAdameM vyavasthita huI,dI gaI hai vaha ucita nahIM For Personal & Private Use Only

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192 Review sAdhanA kI, koI guru jaMcatA / ve apanA adhika samaya dhyAna meM hI bitAte the aisI sthitimeM vAcanA aura pratipRcchanA jaise kArya ve karate hoM isameM saMdeha hai / jaba akele hI nahIM aisI sthiti meM yaha vAcanA AdikA prazna hI nahIM UThatA ina sabake hote hue bhI bhagavAn mahAvora kI yaha jovanI dRSTi se likhane kA AdaraNIya prayAsa hai isameM saMdeha nahIM / / jainadharma ke prabhAvaka AcArya - lekhikA - sAdhvI saMghamitrA, prakAzaka- jaina vizva bhAratI, lADanUM, mUlya 25 rupaye, I. 1979 / Agamayuga, utkarSayuga aura navInayuga- isa tIna yugoM kA vivaraNa dekara una yugoM meM hone vAle prabhAvaka AcAryoM kA jIvana sAdhvI zrI saMghamitrAjI ne denekA prayAsa kiyA hai / Agama yuga ke sudharmA se lekara devarSigaNa taka kA, utkarSa yuga ke AcArya vRddhavAdI se guNaratnasUra taka kA aura navIna yugake A. hIravijayajI se lekara AcArya tulasI taka ke AcAryoM kA jIvana isa grantha meM likhanekA prayAsa hai / Adeya hai aura itihAsa - - - dalasukha mAlavaNiyA isa grantha kI prathama vizeSatA yaha hai ki isameM jaina dharma ke sabhI saMpradAyoM ke mAnya AcAryoM kI jo bhI itihAsa aura ardha itihAsa kI sAmagrI milatI hai usakA upayoga karake tattat AcAryo kI jIvanI likhI gaIM hai / lekhikAne AcAryoM ke prati AdarazIla hokara likhA hai / prAyaH aise granthoM meM sAMpradAyika dRSTi dekhI jAtI haiM / isa grantha kI yaha vizeSatA hai ki isameM saMpradAya ko nahIM kintu jaina prabhAvaka AcAryoM ko mahattvakA sthAna diyA gayA hai / AzA hai ki jaina saMgha ke itihAsa kI jijJAsA rakhane vAloM ke aura upAdeya hogA / lie yaha grantha AdaraNIya - dalasukha mAlavaNiyA ApaNA phAgu kAvyo, le0 ramaNalAla cI. zAha, paricaya pustikA naM. 494, paricaya TrasTa, baMbaI, mUlya00 =75,1979 / 32 pRSTha kI isa choTI sI pustikA meM phAgukAvyoM ke viSaya meM Do. ramaNalAla zAhane pUrI jAnakArA gujarAtI bhASA meM saMkSepa meM dedI hai / vizeSatA yaha hai ki Aja taka ke jJAta phAguAM ko viSaya vibhAga karake paricaya diyA hai / - dalasukha mAlavaNiyA zrAvaka dharma darzana, pravacanakAra zrI puSkara muni, saMpAdaka zrI devendramuni zAstrI, pra0 tArakaguru jaina granthamAlA, udayapura, I0 1978, mUlya, paitIsa rupaye / isa grantha kI bhUmikA meM vidvAna saMpAdakane Agama sAhitya meM zrAvaka dharmake viSaya meM jo nirdeza milate haiM, unakA vivaraNa dekara zvetAmbara aura digambara AcAryoM ne zrAvaka dharma ke viSaya meM jo sAhitya likhA hai usakA paricaya diyA hai / usake bAda grantha meM upAdhyAya zrI puSkara muni dvArA diye gaye pravacanoM ke AdhAra para viSaya kA saMkalana kiyA hai / vrata aura zrAvakoM ke vratoM ke viSaya meM yaha grantha vizvakoSa ke rUpa meM likhA gayA hai| zrAvaka ke vratoM ke viSaya kI koI carcA isameM na mile yaha saMbhava nahIM / pratipAdana meM aneka dRSTAMtakathAoM ke kAraNa grantha rocaka to hai hI sAtha hI pratyeka vrata kI sUkSma carcA bhI saiddhAntika rUpa meM kI gaI hai / grantha saMzodhana karanevAle vidvAnoM aura AcaraNa meM rasa rakhanevAle mumukSu donoM ke lie atyanta upayogI siddha hogA / - dalasukha mAlavaNiyA For Personal & Private Use Only www.jalnelibrary.org

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Review 193 rAmavilAsakAvyam-lekhaka-vizvanAtha bhaTTa cittapAvana rAnaDe, saMpAdaka-zrI gopAla nArAyaNa bahurA, mahArAjA savAI mAnasiMha (dvitIya) smAraka granthamAlA, naM 3, prakAzaka-mahArAjA savAImAnasiMha (dvitIya) myujiyama, sITIpelesa, japura, I. 1978, mUlya bAraha rupaye / isakA saMpAdana suprasiddha vidvAna zrI gopAla nArAyaNa baharAne bar3e parizrama se kiyA hai| saMpAdana kI paddhati kA naipuNya unameM hai ata eva prastuta saMpAdana eka uttama saMpAdana kA namUnA hamAre samakSa upasthita karatA hai| zrI bahurAjo ne aMta meM sakala padyoMkA akArAdi - anukrama diyA hai aura prAraMbha meM jo prAstAvika likhA hai usameM isa kAvyakA sAra diyA hai| kAvya kartA ke anya granthoM kA paricaya diyA hai| vizeSataH vAjapeya yajJa ke viSaya meM vivaraNa isa lie diyA hai ki kAvya ke nAyaka jayapura ke rAjA savAI jayasiMha ne vAjapeya yajJa kA uddhAra kiyA thA aura usakA anuSThAna karavAyA thA / isa taraha isa itihAsaniSTha kAvya kA saMpAdana karake itihAsa-rasikoM ke lie tathA vizeSataH yajJarasikoM ke lie samucita sAmagrI upasthita kI hai| -dalasukha mAlavaNiyA samayasundara, DaoN. ramaNalAla cI. zAha, kumakuma prakAzana, gujarAtI granthakAra zreNIH 16, amadAvAda, mUlya sADA sAta rupiyA, 1979. DaoN. zAhe 'samayasuMdara' nAme kRtimA prAraMbhamAM samayasudaratuM jIvana Apyu che. ane pachI temanI badhIja kRtiono tenA mahasva pramANe paricaya Apyo che. samayasundara nA jIvana ane kavana viSe atyAra sudhImA ghaNu lakhAyu . syAre te vadhAnA sArarUpa svatantrapaNe lakhAyela A grantha saMzodhakone upayogI thaze ja. -dalasukha mAlavaNiyA bhAratIya bhASAoM ke vikAsa aura sAhitya kI samRddhi meM zramaNoM kA mahattvapUrNa yogadAna, le. DaoN. ke. Ara. candra, prakA0 prAkRta jaina vidyA vikAsa phaMDa, ahamadAbAda-15, 1979, patra-28, mUlyaH- DAka kharce / yaha laghu pustikA, 'bhAratIya saMskRti ke vikAsa meM zramaNa saMskRti kA yogadAna' nAmaka saMgoSThI meM, 1977 meM nAgapura vizvavidyAlaya meM paDhe gaye lekha kA kiJcita parivartita rUpa hai| isa choTI sI pustikA meM lekhaka mahodaya ne ati saMkSeta meM prAcIna bhArata meM vidyamAna sAMskRtika paramparAoM aura bhASAoM kA paricaya dete hue ina meM zramaNa paraMparA aura unake sAhitya kA paricaya diyA hai / zramaNoM kA sAhitya mukhya rUpeNa tattatkAlIna prAkRtoM meM racA gayA hai / lekhaka ne kauzalyapUrvaka kAlakrama se mAgadhI, pAli, ardhamAgadhI, zaurasenI, mahArASTrI, apabhraMza aura avahaha Adi madhyakAlIna bhAratIya Arya bhASAoM meM race gaye zramaNa sAhitya kA viSaya-nidarzana karAte hara una una viSayoM ke upalabdha mahattvapUrNa granthoM kA nirdeza kiyA hai / isake bAda saMskRta meM race gaye sAhitya kA sAmAnya paricaya de kara bAda meM Adhunika bhAratIya Arya bhASAoM ke udgama kAla se 18 ko zatI ta ke zramaNa sAhitya kA vihaMgAvalokana kiyA hai / aMta meM dakSiNa kI drAviDa kula kI bhASAoM meM upalabdha zramaNa-sAhitya kA bhI sAmAnya paricaya diyA hai / isa taraha bhAratIya saMskRti ke vikAsa meM aura bhAratIya sAhitya kI samRddhi meM zramaNoM kA pradAna mahattvapUrNa aura viziSTa rahA hai yaha dikhAne kA lekhaka kA prayatna rahA hai / zramaNasAhitya ke jijJAsu adhyetAoM ke lie mArgadarzikA ke rUpa meM yaha pustikA upayogI siddha hogii| -ra. ma. zAha. For Personal & Private Use Only

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Review prAkRta svayaM-zikSaka, khaNDa 1 le0 DaoN prema jayapura, 1979 | mUlya ru. 20000 (sajilda) rU0 994 sumana jaina, prakA0 15000 ( peparavarka) / prAcIna bhAratIya saMskRti, dharma, darzana, kalA ityAdi kA marma pAne ke lie jitanI AvazyakatA saMskRta bhASA ke adhyayana kI hai utanI hI prAkRta bhASA ke adhyayana kI hai yaha aba sarvavidita hai / prAkRta ke paThana-pAThana kA prabaMdha vizvavidyAlayoM kI uccatama kakSAoM meM bar3hatA jA rahA hai yaha harSa kA viSaya hai| isa saMdarbha meM prastuta pustaka prAkRta adhyetAoM ke lie niHzaMka atyaMta upayogI siddha hogI / prAkRta bhAratI, DaoN. jaina ne prAkRta zikSaNa ke lie yahA~ ucita DhaMga se navona bhASAvaijJAnika zailI kA prayoga kiyA hai| prAcIna paraMparA meM prAkRta saMskRta meM se niSpanna huI hai aisI mAnyatA thii| isa mithyA dhAraNA banAne meM katipaya prAkRta vyAkaraNakAroM kA mA yogadAna thA aura isI vajaha se Aja taka prAkRta bhASA saMskRta ke AdhAra se hI paDhI paDhAI jA rahI thii| lekhaka ne zAyada prathama bAra hI saMskRta ko sahAya ke binA bhI prAkRta bhASA paDhAI jA sakatI hai isa kA dRSTAMta pustaka ke rUpa meM peza kiyA hai| lekhaka isa ke lie badhAI ke pAtra hai| prastuta pustaka meM lekhaka ne 89 pAThoM meM kramaza: sarala vAkyoM ke prayoga se prAkRta vyAkaraNa kA jJAna hindo mAdhyama se de diyA hai| kevala hindI bhASA jAnane vAlA pAThaka bhI apane Apa isa pustaka kI sahAya se prAkRta kA adhyayana kara sake isa taraha kI saralatama zaiTI lekhaka ne apanAI hai| ina pAThoM ke anta meM prAcIna arvAcIna prAkRta sAhitya se cUna kara madya-padya-saMgraha ke rUpa meM 10 pATha sarala zabdArtha ke sAtha joDa diye gaye haiM, jo vidyArthI ko prAkRta sAhitya kA paricaya karAne meM upayogI siddha hoMge / pUrI samagra pustaka meM kahI bhI kliSTatA na A jAya isake lie lekhaka ne sAvadhAnI baratI hai / chAI Adi bhI sundara haiN| AzA karate hai isa kA dvitIya khaNDa bhI zIghra prakAzita ho / For Personal & Private Use Only -ra. ma. zAha .

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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. For Personal & Private Use Only

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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 For Personal & Private Use Only

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3. jadhInA se prApta RSabhanAtha caumukhI 1. mathurA se prApta kuSANakAlIna jinacaumukhI 4. bArANasI se prApta jinacaumukhI 2. mathurA se prApta kuSANakAlIna jinacaumukhI For Personal & Private Use Only

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HYPES 5. zahaDola se prApta jinacaumukhI 7. caumukhI jinAlaya, indaura 6. rAjagira se prApta jinacaumukhI For Personal & Private Use Only

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sarvatobhadrikA jina mUrtiyAM yA jina caumukhI mArutinandana prasAda tivArI pratimA sarvatobhadrikA yA sarvatobhadra pratimA kA artha hai vaha pratimA jo sabhI ora se zubha yA maMgalakArI' hai, arthAt aisA zilpakArya jisameM eka hI zilAkhaNDa meM cAroM ora cAra pratimAeM nirUpita ho| pahalo zatI I0 meM kuSANa kAla meM mathurA meM inakA nirmANa prArambha huaa| ina mUrtiyoM meM cAroM dizAoM meM cAra jina mUrtiyAM utkIrNa haiN| lekhoM meM aisI mUrtiyoM ko 'pratimA sarvatobhadrikA', 'sarvatobhadra pratimA', 'zavadobhadrika evaM 'caturbibi" kahA gayA hai| ina mUrtiyoM ko caumukhI, caumukha aura caturmukha bhI kahA gayA hai| aisI pratimAeM digaMbara sthaloM para vizeSa lokapriya thiiN| jina caumukhI kI dhAraNAko vidvAnoM ne bina samavasaraNa kI prAraMbhika kalpanA para AdhArita aura usameM hue vikAsa kA sUcaka mAnA hai|' para isa prabhAva ko svIkAra karane meM kaI kaThinAIyAM haiM / samavasaraNa vaha devanirmita sabhA he jahAM devatA, manuSya evaM pazu-pakSI jinoM ke upadeza kA zravaNa karate haiM / kaivalya prApti ke bAda pratyeka jina apanA prathama upadeza samavasaraNa meM hI dete hai / samavasaraNa tIna prAcIroM vAlA bhavana hai, jisake UparI bhAga meM aSTapratihAryoM se yukta jina dhyAna mudrA meM virAjamAna (pUrvAbhimukha) hote haiN| sabhI dizAoM ke zrotA jinakA darzana kara sakeM, isa uddezya se vyaMtara devoM ne anya tIna dizAoM meM bhI usI jina kI ratnamaya pratimAeM sthApita kI thii| yaha ullekha sarvaprathama AThavIMnavIM zatI I0 ke jaina granthoM meM prApta hotA hai| prAraMbhika jaina granthoM meM cAra dizAoM meM cAra jina mUrtiyoM ke nirUpaNa kA ullekha nahIM prApta hotA hai| aisa. sthiti meM kuSANakAlIna jinakI caumukhI meM cAra alaga-alaga jinoM ke utkarNana ko samavasaraNa kI dhAraNA se prabhAvita aura usameM hae kisI vikAsa kA sUcaka nahIM mAnA jA sakatA / AThavI-navIM zatI I. ke granthoM meM bhI samavasaraNa meM kisI eka hI jina kI cAra martiyoM ke nirUpaNa kA ullekha hai. jaba ki kuSANakAlIna caumukhI meM cAra alaga-alaga jinoM ko citrita kiyA gayA hai| samavasaraNa meM jina sadaiva dhyAnamudrA meM AsIna hote haiM, jaba ki kuSANakAlIna caumukhI kI jina martiyAM kAyotsarga meM khar3I haiN| jahAM hameM samakAlIna jaina granthoM meM jina caumakhI marsi kI kalpanA kA nizcita AdhAra nahIM prApta hotA hai, vahIM tatkAlIna aura pUrvavartI zilpa meM aise ekamukha aura bahumukha zivaliMga evaM yakSa mUrtiyAM prApta hotI haiM jinase jina caumukhI kI dhAraNA ke prabhAvita hone kI saMbhAvanA ho sakatI hai| jina caumukhI para svastika" aura maurya zAsaka azoka ke siMha" evaM vRSabha stambha zIrSoM kA bhI kucha prabhAva asambhava nahIM hai| jina caumukhI pratimAoM ko mukhyataH do vargoM meM bA~TA jA sakatA hai / pahale varga meM aisI mUrtiyAM haiM jinameM eka hI jina kI cAra mUrtiyAM utkIrNa haiM / dUsare varga kI mUrtiyoM meM cAra alaga-alaga jinoM kI mUrtiyAM hai| pahale varga kI mUrtiyoM kA utkIrNana sAtavIM-AThavIM zatI I0 meM prArambha huaa| kintu dUsare varga kI mUrtiyAM pahalI zatI I0 se hI banane lagI thiiN| mathurA kI kuSANakAlIna caumukhI mUrtiyAM isI dUsare varma kI hai / tulanAtmaka dRSTi se pahale varga kI mUrtiyAM saMkhyA meM bahuta kama hai / pahale varga kI mUrtiyoM meM jinoM ke lAMchana sAmAnyataH nahIM pradarzita haiN| For Personal & Private Use Only

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mArutinandana prasAda tivArI prArambhika mUrtiyAM prAcInatama jina caumukhI mUrtiyAM kuSANakAla kI haiN| mathurA se ina mUrtiyoM ke 15 udAharaNa mile haiN| sabhI meM cAra jina AkRtiyAM sAdhAraNa pIThikA para kAyotsarga meM khar3I haiN|" zrIvatsa se yukta sabhI jina nirvastra hai / cAra meM se kevala do hI jinoM kI pahacAna jaTAoM aura sAta sarpaphaNoM ko chatrAvalI ke AdhAra para kramazaH RSabhanAtha aura pArzvanAtha se saMbhava hai (citra 1-2) / " kuSANakAlIna jina caumukhI mUrtiyoM meM upAsako evaM bhAmaNDala ke atirikta anya koI bhI pratihArya (yathA, siMhAsana, cAmaradhara sevaka, trichatra, azoka vRkSa, divya bhavani, surapuSpavRSTi) utkIrNa nahIM haiN| guptakAla meM jina caumukhI kA utkIrNana lokapriya nahIM pratIta hotA / hameM isa kAla kI kevala eka mUrti mathurA se jJAta hai jo purAtattva saMgrahAlaya, mathurA (bI 68) meM surakSita hai| kuSANakAlIna mUrtiyoM ke samAna ho isameM bhI kevala RSabhanAtha evaM pArzvanAtha kI hI pahacAna saMbhava hai| pUrvamadhyayugIna mUrtiyAM : la0 8 vIM se 12 zatI I.) binoM ke svataMtra lAMchanoMke nirdhAraNa ke sAtha hI la* AThavIM zatI I0 se jina caumukhI mAtiyoM meM sabhI jino ke sAtha lAMchanoM ke utkIrNana kI paramparA prArambha huI / aisI eka prAraMbhika mUrti rAjagira ke sonabhaNDAra guphA meM hai| bihAra aura baMgAla kI caumukhI mUrtiyoM meM sabhI jinoM ke sAtha svataMtra lAMchanoM kA utkIrNana vizeSa lokapriya thA / anya kSetroM meM sAmAnyataH kaSANakAlIna caumukhI mUrtiyoM ke samAna kevala do hI jinoM (RSabhanAtha evaM pArvanAtha) kI pahacAna saMbhava hai| caumukhI mUrtiyoM meM RSabhanAtha aura pArzvanAtha ke atirikta ajitanAtha, saMbhavanAtha, abhinandana, supArzvanAtha, candraprabha, kuMthunAtha, neminAtha, zAMtinAtha, aura mahAvIra kI mUrtiyAM utkIrNa haiN| la. AThavIM-navIM zatI I0 meM jina caumukhI mUrtiyoM meM kucha anya vizeSatAeM bhI pradarzita huii| caumukho mUrtiyoM meM cAra pramukha jinoM ke sAtha laghu jina mUrtiyoM kA utkIrNana * bhI prArambha huaa| laghu jina mUrtiyoM kI saMkhyA sadaiva ghaTatI baDhatI rahI hai| inameM kabhIkabhI 20 yA 48 choTI jina mUrtiyAM utkIrNa haiM, jo cAra mukhya jinoM ke sAtha milakara kramazaH jina cauvIsI aura nandIzvara dvIpa ke bhAva ko vyakta karatI haiN| cAroM pramukha jina mUrtiyoM ke sAtha sAmAnya pratihAryoM, evaM kabhI kabhI yakSa-yakSI yugaloM aura navagrahoM ko bhI pradarzita kiyA jAne lgaa| sAtha hI sAtha caumukhI mUrtiyoM ke zIrSa bhAga choTe jinAlayoM ke rUpa meM nirmita hone lage, jinama Amalaka aura kalaza bhI utkIrNa haye / kacha kSetroM meM caturmukha jinAlayoM kA bhI nirmANa haa| catarmakha jinAlaya kA eka prAraMbhika udAharaNa (la. 9 vI zatI I.) pahAr3apura (baMgAla) se milA hai| yaha caumukha mandira cAra pravezadvAroM se yukta hai, aura isake madhya meM cAra pratimAeM utkIrNa haiN| la. gyArahavoM zatI I. kA eka vizAla caumukhI jinAlaya indaura (gunA, ma. pra.) meM hai" (citr-7)| cAroM jina AkRtiyAM dhyAnamudrA meM virAjamAna haiN| aura samAna prAtihAryoM evaM yakSa-yakSI yugaloM se yukta hai / mUlanAyakoM ke parikara meM jinoM, sthApanA yukta jaina AcAryoM evaM goda meM bAlaka liye strI-puruSa yugaloM kI kaI AkRtiyAM utkIrNa haiN| .. gyArahavIMbArahavIM zatI i0 meM staMbho ke zIrSabhAga meM bhI caumukhI kA utkIrNana prArambha huaa| aise do udAharaNa purAtAttvika saMgrahAlaya, gvAliyara evaM rAjya saMgrahAlaya, lakhanaU (0,73) meM haiN| For Personal & Private Use Only

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sarvatobhadrakA jina mUrtiyAM a hama vibhinna kSetroM kI caumukhI mUrtiyoM kA alaga-alaga adhyayana karegeM / rAjasthAna - gujarAta gujarAta aura rAjasthAna meM zvetAmbara sthaloM para jina caumukhI kA utkIrNana vizeSa lokapriya nahIM thA / isa kSetra se donoM vargoM kI caumukhI mUrtiyAM milI haiM / dUsare varga kI mUrtiyoM meM mathurA kI kuSANakAlIna caumukhI mUrtiyoM ke samAna kevala RSabhanAtha aura pArzvanAtha kI hI pahacAna sambhava hai / jInA (bharatapura) se prApta navIM zatI kI eka digambara mUrti bharatapura rAjya saMgrahAlaya (3) meM hai (citra - 3) / " isameM jaTAoM se zobhita RSabhanAtha kI cAra kAyotsarga mUrtiyAM utkIrNa haiM / la0 gyArahavIM zatI 30 kI do mUrtiyAM bokAnera saMgrahAlaya (1672) evaM rAjaputAnA saMgrahAlaya ajamera (493 ) meM haiM / inameM dhyAnamudrA meM virAjamAna jinoM ke sAtha lAMchana utkIrNa nahIM haiM / 20 akoTA se dUsare varga kI dazavIM se bArahavIM zatI I0 ke madhya kI tIna zvetAmbara mUrtiyAM milI haiM / mUrtiyoM ke UparI bhAga zikhara ke rUpameM nirmita haiN| sabhI udAharaNoM meM jina AkRtiyAM dhyAnamudrA meM baiThI haiM / inameM kevala RSabhanAtha evaM pArzvanAtha kI hI pahacAna saMbhava hai| bArahavIM zatI I0 kI eka mUrti vimala vasahI kI devakulikA 17 meM surakSita hai / " yahA~ jinoM ke lAMchana utkarNa nahIM haiM, para yakSa-yakSI nirUpita haiM / yakSa-yakSI ke AdhAra para kevala do hI jinoM, RSabhanAtha evaM neminAtha kI pahacAna saMbhava hai / jinoM ke siMhAsanoM para caturbhuja zAMti devI aura toraNoM para prajJapti, bajrAMkuzI, acchuptA evaM hAmAnasI mahAvidyAoM kI mUrtiyAM utkarNa haiM / uttarapradeza - madhyapradeza : isa kSetra meM donoM vargoM kI caumukho mUrtiyAM nirmita huI / para dUsare varga kI mUrtiyoM kI saMkhyA adhika hai | prathama varga ko la0 AThavIM zatI I0 kI eka mUrti bhArata kalA bhavana, vArANasI (77) meM hai (citra - 4) / sabhI jina nirvastra haiM aura kAyotsarga meM sAdhAraNa pIThikA para khar3e haiN| jinoM ke lAMchana utkIrNa nahIM haiM / pratyeka jina kI pIThikA para do dhyAnastha jina mUrtiyAM utkIrNa haiN| kauzAMtro se milI eka mUrti (10 vIM zatI I0) ilAhAbAda saMgrahAlaya (e0 ema0 943) meM hai| lAMchana vihIna cAroM jina mUrtiyA~ kAyotsarga meM khar3I haiN| samAna vivaraNoM vAlI do anya mUrtiyAM kramazaH gvAliyara evaM mathurA (1529) saMgrahAlayoM meM. surakSita haiN| kaMkAlI TIlA, mathurA se milI aura rAjya saMgrahAlaya, lakhanaU (je - 23.6) meM surakSita 1023 I0 kI eka mUrti meM dhyAnamudrA meM cAra jina mUrtiyAM utkIrNa haiM / jinoM ke lAMchana nahIM pradarzita haiN| para pIThikA lekha meM ise vardhamAna ( mahAvIra ) kA caturbhitra batAyA gayA hai / mUrti kA zIrSabhAga mandira ke zikhara ke rUpa meM nirmita hai / pratyeka jina siMhAsana, dharmacakra, trichatra evaM vRkSa kI pattiyoM se yukta haiM baTezvara (AgarA) se milI eka mUrti (11 vIM zatI I0) rAjya saMgrahAlaya, lakhanaU meM hai / lAMchana rahita jina dhyAnamudrA meM virAjamAna hai / pratyeka jina ke sAtha siMhAsana, bhAmaNDala, trichatra, dundubhiva:daka, uDDIyamAna mAlAdhara evaM upAsaka AmUrtita haiM / devagar3ha se isa varga kI pAMca mUrtiyAM milo haiM / 24 sabhI udAharaNoM meM lAMchana vihIna jina mUrtiyAM kAyotsarga meM utkIrNa haiM / / For Personal & Private Use Only

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mArutinandana prasAda tivArI dUsare varga kI la0 ATavIM zatI I0 kI eka mUrti purAtattva saMgrahAlaya, mathurA (bI65) meM hai / cAroM jina dhyAna mudrA meM virAjamAna haiN| laTakatI jaTAoM, saptasarpaphaNoM kI chatrAvalI evaM sarvAnubhUti yakSa aura ambikA yakSI kI AkRtiyoM ke AdhAra para tIna jinoM kI pahacAna kramazaH RSabhanAtha, pArzvanAtha, evaM neminAtha se saMbhava hai| dasare varga kI sarvAdhika mUrtiyAM (10 vIM- 12 vIM zatI I0) devagaDha (lalitapura) meM haiN| adhikAMza mUrtiyoM meM jina kAyotsarga meM khar3e haiN| mUrtiyoM ke UparI bhAga sAmAnyataH zikhara ke rUpa meM nirmita haiN| jinoM ke sAtha siMhAsana, cAmaradhara, trichatra, dundubhivAdaka, uDDIyamAna mAlAdhara, gaz2a evaM azoka vRkSa kI pattiyAM bhI utkIrNa haiN| gyArahavIM zatI I0 kI do mUrtiyoM meM cAroM jinoM ke sAtha yakSa-yakSI bhI nirUpita haiN| donoM mUrtiyAM mandira 12 kI cahAradIvArI ke mukhya pravezadvAra ke samIpa haiN| inameM kevala RSabhanAtha evaM pArzvanAtha kI hI pahacAna spaSTa hai / devagar3ha kI adhikAMza mUrtiyoM meM kevala RSabhanAtha evaM pArzvanAtha (yA supArzvanAtha)" kI pahacAna sambhava hai / sabhI jinoM ke sAtha lAMchana kevala kucha hI udAharaNoM meM utkIrNa haiM / mandira 26 ke samIpa kI eka mUrti (11 voM zatI I0) meM dhAnamudrA meM virAjamAna jina vRSabha, kapi, zazi evaM mRga lAMchanoM se yukta haiN| isa prakAra yaha RSabhanAtha, abhinandana, candraprabha evaM zAntinAtha kI caumukhI hai| rAjya saMgrahAlaya, lakhanaU meM sarAyaghATa (alIgar3ha) aura baTezvara (AgarA) se milI dasavoM zatI I. kI do kAyotsarga mUrtiyAM (je 813, jI 141) surakSita hai| inameM kevana RSabhanAtha aura pArzvanAtha kI hI pahacAna sambhava hai| eka mUrti meM ATha grahoM kI bhI mUrtiyA~ utkIrNa haiN| aisI hI mUrti zahaDola (ma0pra0) se bhI milI hai (citra 5) / isameM jina AkRtiyAM dhyAnamudrA meM virAjamAna hai| ___ khajurAho se kevala eka hI mUrti (11 vIM zatI I0) milI hai| yaha mUrti purAtAtvika saMgrahAlaya, khajurAho (1588) meM saMkalita hai| sabhI jina dhyAnamudrA meM virAjamAna haiN| jinoM meM kevala RSabhanAtha evaM pArzvanAtha ko hI pahacAna sambhava hai| pratyeka jina mUrti ke parikara meM 12 laghu jina AkRtiyAM utkIrNa haiN| isa prakAra mukhya jinoM sahita isa caumukhI meM kula 52 jina AkRtiyA~ haiM / 29 bihAra-ur3IsA-baMgAla: ___bihAra aura baMgAla se kevala dUsare varga kI hI mUrtiyA~ milI haiN| ur3IsA se milI kisI mUrti kI jAnakArI hameM nahIM hai| baMgAla meM jina caumukhI mUrtiyoM (10 vIM-12vIM zatI I.) kA utkIrNana vizeSa lokapriya thA / isa kSetra kI sabhI mUrtiyoM meM jina nirvastra haiM, aura kA. yotsarga mudrA meM khar3e haiN| isa kSetra kI comukhI mUrtiyoM meM kevala RSabhanAtha, ajitanAtha, saMbhavanAtha, abhinandana, candraprabha, zAntinAtha, kuMthunAtha, pArzvanAtha evaM mahAvIra kI hI mUrtiyAM uskINeM huii| rAjagira ke sonabhaNDAra guphA kI la* AThavIM zatI I0 kI eka mUrti meM jinoM ke lAMchana pIThIkA ke dharma cakra ke donoM ora utkIrNa hai (citr.6)| isa mUrti meM vartamAna avasarpiNI ke prathama cAra jina, RSabhanAtha, ajitanAtha, saMbhavanAtha evaM abhinandana, AmUrtita haiN| . dasavIM-gyArahavIM zatI I0 kI sata-deuliyA (bardavAna) se milI eka mUrti AzutoSa saMgrahAlaya, kalakattA meM sura kSeta hai|" mUrti kA UparI bhAga zikhara ke rUpa meM banA hai| cAroM For Personal & Private Use Only

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sarvatobhadrikA jina mUrtiyAM dizAoM meM RSabhanAtha, candraprabha, pAvayAtha evaM mahAvIra ko mUrtiyAM utkIrNa hai| baMgAla ke vibhinna sthaloM se prApta dasavIM se bArahavIM zatI I0 ke madhya kI kaI mUrtiyAM sTeTa ArkiyAlAjI gailarI, baMgAla meM saMgrahIta haiN| pakbIrA grAma (puruliyA) kI dasavoM-gyArahavIM zatI I. kI eka mUrti meM RSabhanAtha, kuMthunAtha, zAMtinAtha, evaM mahAvIra kI mUrtiyAM utkIrNa haiN|33 aMbikA nagara (bAMkuDA) se prApta eka mUrti meM kevala RSabhanAtha, candraprabha evaM zAMtinAtha kI pahacAna sambhava hai| pAda-TippaNI (1) epiprAphiyA iNDikA, khaM0 2, (kalakattA, 1894), dillI 1970 (punamudrita), pR0 202-3, 210 / bhaTTAcArya, ba0 sI0, di jaina AikAnogrApho, lAhaura, 1939, pR0 48 / agravAla, vo0 esa0, mathurA myUjiyama keTalaoNga, bhAga 3, - vArANasI, 1963, pR0 27 / de, sudhIna, 'caumukha eka simbaoNlika jaina ArTa', jaina jarnala, khaM0 6, aM0 1, julAI 1971, pR0 27 / (2) epimAphiyA iNDikA, khaM0 1, kalakattA, 1892, pR0 382; lekha saM0 2, saM0 2, pR0 203, lekha saM0 16 / (3) vahI, khaM0 2, pR. 202, lekha saM0 13 / (4) vahI, kha0 2 pR0 209-10, lekha saM0 37 / ..... (4) vahI, khaM0 2, pR0 211 lekha saM0 41 / (6) draSTavya, zAha, yU0 50, sTaDIja ina jaina ArTa, vArANasI, 1955 pR094-95 / de, sudhIna, pUrva nirdiSTa, pR0 27 / zrIvAstava bI0 ena0, 'sama inTaresTiga jaina skalpacarsa ina di sTeTa myUjima, lakhanaU', saMgrahAlaya purAtattva patrikA, aM0 9, jUna 1972, pR. . (7) draSTavya, Adi purANa 22. 195, 23. 92 / triSaSTizalA kApuruSacaritra 1. 3. 422-686 / bhaNDArakara, DI0 Ara0, 'jaina AikAnogrAphI-samavasaraNa', iNDiyana aiNTikverI * khaM0 4., pR0 125-30 / (8) samavasaraNa kI dhAraNA sarvaprathama mathuga kI eka caumukhI mUrti meM hI abhivyakta huI / pIThikA lekha meM mUrti ko mahAvIra kI jina comukhI (vardhamAnazcaturbiraH) batAyA gayA hai- draSTavya, epigrAphiyA iNDikA, khaM0 2, pR0 211, lekha 41 / . (9) mathurA se kuSANakAlIna ekamukhI aura paMcamukhI zivaliMgoM ke udAharaNa mile haiN| paMcamukhI zivaliMga meM cAra mukha cAra dizAoM meM haiM aura eka sabase Upara hai-draSTavya, agravAla vI0 esa0, bhAratIya kalA . vArANasI, 1977 pR0 267-68 / guDImallama (dakSiNa bhArata) ke pahalI zatI I. pu. ke zivaliMga meM liMgam ke samakSa sthAnaka mudrA meM ziva kA mAnavAkRti utkIrNa hai draSTavya, banI, je0 ena0, di DovelapameNTa oNva hindU AikAnogrAphI kalakattA, 1956, pR0 461 / zukla, DI0 ena0, pratimA vijJAna, 1956, lakhanaU, pR0 315; pANDeya, dona bandhu, 'pratimA sarvatodrikA' rAjya saMgrahAlaya, lakhanaU meM 28 aura 29 janavarI 1972 ko jaina kalA para hue saMgoSThI meM par3hA lekha / (10) rAjaghATa (vArANasI) se milI paravatI zugakAlIna eka trimukha yakSa mUrti meM tIna dizAoM meM tIna yakSa bhAkRtiyAM utkIrNa haiM- draSTavya, agravAla, pI0 ke0, 'di Tripala . For Personal & Private Use Only

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6 mArutinandana prasAda tivArI yakSa sTaicU phrAma rAjaghATa, chaviH golDena jubilI vAlyUma oNva di bhArata kalA bhavana, vArANasI, 1971, pR0 340-42 / (12) DA0 agravAla ne svastika ko dyAvApRthivI ke maNDala ke caturbhujI AdhAra kA pratIka aura sUryodaya evaM sUryAsta ke sAtha saMbaMdhita cAra dizAoM kA mUrta rUpa mAnA hai / unhoMne brahmA ke cAra mukhoM ko cAra dizAoM kA pratIka mAnA hai jisase svastikakA rUpa saMpanna hotA thA- draSTavya, agravAla, vI0 esa0 bhAratoya kalA pR0 336, 343 / kyA yaha saMbhava nahIM ki jina caumukhI meM cAra dizAoM meM cAra jinoM kA citraNa bhI svastika kI hI kalpanA se prabhAvita rahA ho ? (12) azoka kA sAranAtha siMha zIrSa stambha isa dRSTi se ullekhanIya hai jisameM stambha zIrSa para cAra dizAoM meM cAra siMha AkRtiyAM poTha baTAe utkIrNa haiM / (13) ullekhanIya hai ki caumukhI mUrtiyoM meM jina adhikAMzataH kAyotsarga mudrA meM hI nirUpita haiM / (14) zeSa do mUrtiyAM neminAtha evaM mahAvIra kI ho sakatI haiM, kyoMki kuSANa kAla meM mathurA meM ina donoM jinoM kI svatantra mUrtiyAM paryApta saMkhyA meM utkIrNa huI / kRSNa aura balarAma ke cacere bhAI hone ke kAraNa neminAtha kA mathurA meM vizeSa sammAna thA / kuSANa kAla taka ina jinoM ke lakSaNa nirdhArita nahIM hue the, isI kAraNa caumukhI mUrtiyoM meM inakI nizcita pahacAna saMbhava nahIM hai / RSabhanAtha evaM pArzvanAtha kI mUrtiyAM caumukhI meM sadaiva eka dUsare se viparIta dizA meM utkIrNa haiM / do anya dizAoM kI mUrtiyAM bhI paraspara viparIta dizA meM haiN| comukhI meM jina mUrtiyoM kI uparyukta sthiti bhI RSabhanAtha, neminAtha, pArzvanAtha evaM mahAvIra kI mUrtiyAM svIkAra karane meM bAdhaka nahIM haiM / I (15) draSTavya, de, sudhIna, pUrva nirdiSTa, pR0 27 / (16) amerikana insTITyUTa Ava iNDiyana sTaDIja, vArANasI, citra saMgraha 82. 39, 82.40 / (17) jaina, nIraja, 'purAtAtvika saMgrahAlaya, gvAliyara kI jaina mUrtiyAM' anekAnta, varSa 16, aM0 5, pR0 214 / (18) amerikana insTITyUTa Ava iNDiyana sTaDIja, vArANasI, citra saMgraha 156. 71, 156.68 / (19) zrIvAstava, trI0 ena, keTalAga aiNDa gAIDa TU gaMgA golDena jubilI vAlyUma, bIkAnera, bambaI, 1961, pR0 19 / (20) zAha, yU0pI0, akoTA bronjeja, bambaI, 1959, pR0 60-61, phalaka 70 - e, 70 trI, 71-e / (21) mUlanAyaka kI mUrtiyAM saMprati surakSita nahIM haiM / (22) caMdra, pramoda, sTona skalpacara ina di elAhAbAda myUjiyama, bambaI, 1970. pR0 144 / (23) ThAkura, esa0 Ara0, myUjiyama, gvAliyara, lazkara, pR0 pR0 30 / kelAga Ava skalpacarsa ina di ArkialAjikala 20, agravAla, vI0 esa. mathurA myUjiyama keTalAga For Personal & Private Use Only

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sarvatobhadrikA jina mUrtiyAM (24) ye mUrtiyA maMdira 12 ko cahAradIvArI evaM mandira 15 se. milI haiN|| (25) devagar3ha meM 25 se adhika mUrtiyAM haiM / adhikAMza mUrtiyAM maMdira 12 kI cahAradIvArI para utkIrNa haiN| (26) madira 12 kI eka mUrti meM RSabhanAtha evaM zAMtinAtha kI pahacAna saMbhava hai| (27) mathurA saMgrahAlaya kI eka mUrti (bI 66) meM bhI navagrahoM kI mUrtiyA utkIrNa (28) amerikana insTITyUTa Ava iNDiyana sTaDIja, vArANasI, citra saMgraha 101.71, 101.72, 101.73 / (29) digaMbara paramparA ke naMdIzvara dvIpa paTTa para 52 jina AkRtiyAM utkIrNa hotI haiM - draSTavya, zAha, yU0pI0 sTaDIja ina jaina ArTa, pR0 120 / (30) kurezI, muhammada hamIda, rAjagira, dillI, 1960, pR0 28, ArkialAjikala sarve Ava iNDiyA, dillI, citra saMgraha 1430 / 55 / (31) sarakAra, ziva zaMkara, 'Ana sama jaina imejeja phrAma bagAla' mADana rivyU, khaM0 106, aM0 2, pR0 131 / (36) de, sudhIna, pUrva nirdiSTa pR. 27-30 / (33) banarjI, e0, 'Treseja Ava jainijama ina baMgAla', jarnala Ava di yU0pI0 hisTArikala sosAiTI, khaM0 23, bhAga 1-2, 1950, pR0 168 / (34) mitrA, devalA, 'sama jaina enTikviTIja phrAma bAMkur3A, vesTa baMgAla', jarnala Ava di eziyATika sosAiTI Ava baMgAla, khaM0 24, aM0 2, 1958 (1960) pU0 133 / / citra-sUcI (1) citra 1 : mathurA se prApta kuSANakAlIna jina caumukhI mUrti, purAtattva saMgrahAlaya, mathurA (kramAMka bI 69) / (2) citra 2 : mathurA se prApta kuSANakAlIna jina caumukhI mUrti, purAtattva saMgrahAlaya mathurA (kramAMka bI 70) / (3) citra 3 : jadhInA (bharatapura, rAjasthAna) se milI RSabhanAtha kI caumukhI mUrti, bharatapura rAjya saMgrahAlaya (kramAMka 3), la. navIM zatI I. / (4) citra 4 : vArANasI (u0pra0) se milI aura bhArata kalA bhavana, vArANasI (kramAMka 77) meM surakSita caumukhI jina mUrti, la0 AThavIM zatI I0 / (5) citra 5 : zahaDola (ma0pra0) se milI jina caumukhI mUrti, la. dasavIM zatI I0 / (6) citra 6 : rAjagira (bihAra) ke sonabhaNDAra guphA kI jina caumukhI mUrti, la. AThavIM zatI ii0| (7) citra 7 : caumukhI jinAlaya, indaura (gunA, ma0 pra0) la. gyArahavIM zatI I0 / (citra 1, 2 purAtattva saMgrahAlaya, mathurA; citra 6 ArkiyalaoNjikala sarve oNva iNDiyA, dillI, aura zeSa citra ame rakana insTITyUTa ova iNDiyana sTaDIja, vArANasI ke saujanya se) For Personal & Private Use Only

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kAlidAsa kI kRtiyoM meM tantrIvAdya evaM vAdanakalA suSamA kulazreSTha mahAkavi kAlidAsa ke grantho meM unakA vividha zAstra-viSayaka pAMNDitya parilakSita hotA hai / vyAkaraNa, darzana, Ayurveda, vanaspatizAstra tathA saGgIta Adi lalita kalAoM meM kavi parama niSNAta the / gItaM vAdya ca nRtyaJca trayaM saGgItamucyate / saGgIta ke antargata gAyana, vAdana tathA nRtya tInoM ko parigaNita kiyA jAtA hai / vibhinna vAdyoM dvArA udbhUta svara tathA laya kA Ananda vAdya saGgIta athavA vAdana dvArA prApta hotA hai / sAGgItika vAdya cAra prakAra ke mAne gae haiM / AcArya bharatamuni ke anusAra - tataM tantrIkRtaM jJeyamavanaddha tu pauSkaram / ghanaM tAlastu vijJeyaH suSiro vaMza ucyate // nA0 zA0 // 28 // 2 kAlidAsa ko ina cAroM prakAra ke vAdyoM kA pUrNa jJAna thaa| prastuta lekha meM kAlidAsakI. kRtiyo meM ullikhita tantrIvAdyoM athavA tatavAdyoM ke vivecana evaM vAdanakalAviSayaka kavikauzala ke mUlyAMkana kA prayAsa kiyA gayA hai / uMgaliyoM se cher3akara (yathA svaramaNDala, tambUga Adi), koNa yA trikoNa (mijarAba) kI sahAyatA se (yathA sitAra, vINA, saroda Adi), gaja se ragar3akara (yathA sAraGgI, isarAja, dilarucA adi) tathA DaNDI se prahAra kara (zantUra) vajAye jAne bAle vAdya tata vAdya kahalAte haiM / tata athavA tantrI vAdyoM meM vINA, vallakI, parivAdinI tathA tantrI kA kavi ne anekazaH prayoga kiyA hai| zAstroM meM aneka prakAra kI vINAoM ke ullekha upalabdha hote haiN| 'utsale vA malinavasane' - meghadUta ke isa padya meM kavi ne vINA tathA tantrI zabdoM kA prayoga kiyA hai| zAstroM meM tIna prakAra kI tantrIvINAoM - ekatantrI, dvitantrI tathA tritantrI kA ullekha milatA hai / bhagavAn brahmA nATyaveda ke AviSkartA evaM bharatamuni ke zikSaka the / inakI vINA kA nAma brAhmI vINA thA / brAhmI vINA ke anya nAma ghoSA. ghoSaka, ghoSavato evam ekatantrI bhI kahe gae haiM / ekatantrI kA varNana saGgItaratnAkara meM acchI taraha kiyA gayA hai / vINA ke daNDa kI lambAI tIna hasta arthAta 72 aMgala (54 iMca) hotI thii| daNDa kI paridhi yA ghere kA nApa eka vitasti yA bittA (9 iMca) hotA thaa| daNDa kA chidra pUrI lambAI meM 1.5 aMgula nyAsa kA rahatA thA / eka sire se 17 aMgula kI dUrI para alAbu yA kaddU ko bA~dhanA hotA thA / daNDa abanUsa kI lakar3I se banAyA jAtA thA / kaddU kA vyAsa 60 aMgula (45 iMca) hotA thA / dUsare sire meM kama rahatA thaa| kakubha ke Upara dhAtu se banAI huI kurmapRSTha kI bhA~ti patrikA . hotI thii| kad ke upara nAgapAza sahita rassI bA~dhI jAtI thI / tA~ta arthAt snAyu ko tantrI ko nAgapAza meM bAMdhakara kakubha ke upara kI patrikA ke Upara lAkara zaGku yA rTI se vAMdhA jAtA thA / tantrI aura patrikA ke bIca meM nAdasiddhi ke lie veNunirmita 'jIvA' rakhate the / ima vINA meM sArikAeM nahIM hai / bAyeM hAtha ke aMgUThA, kaniSThikA aura madhyamA para veNanirmita kanikA ko dhAraNa kara tarjanI se AghAta karake sAraNa kiyA jAtA thA / tantrI ko Urdhvamukha karake tathA kada ko adhomukha karake, kakubha ko dAhine pA~va para rakhakara, kadada ko kaMdhe ke Upara rahane kI sthiti meM rakhakara, jIvA se eka bittA kI darI para uMgalI se vAdana kiyA jAtA thaa| . . For Personal & Private Use Only

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2 kAlidAsa kI kRtiyoM meM isa bINA ko 'ghoSa' yA 'brahmayoNA' bhI kahate haiN| yaha saba vINAoM kI jananI hai / saba pApoM se vimukta kara sakatI hai kyoMki viSNurUpa, lakSmIjI patrikArUpa, brahmA vAsukirUpa, candra jIvArUpa aura sUrya isake darzana evaM sparza bhI bhuktimuktidAyaka haiM / yaha isameM zivajI daNDarUpa, pArvatIjI tantrIrUpa, kakubha tuca (kaddU ) rUna, sarasvatI kaddU kI nAbhirUpa, doraka sArikA rUpa haiM / ataeva vINA sarvadevamaya hone ke kAraNa sakala maGgaloM kA sthAna hai / ekatantrI meM sArikAyeM na hone ke kAraNa samasta grAma, mUrcchanAeM evaM 22 zrutiyA~ pratikSaNa upasthita rahatI thIM zrutayo'tha svarA mUrcchanA nAnAvidhAstathA / ekatantrI kavINAya sarvametatpratiSThitam // - tantrImArdrA nayanasalilaiH sArayitvA kathaJcid hI hai / bharata, matana bhUyobhUyaH svayamapi kRtAM mUcrchanAM vismarantI // uttaramegha 26 yahA~ tantrI se sambhavataH kAlidAsa kA abhiprAya ekatantrI se tathA nArada ke samaya taka jise ghoSaka, ghoSavatI athavA brAhmI vINA kahate the, usI ko nAnyadeva, sudhAlA tathA zArGgadeva Adi ke samaya meM ekatantrI ke nAma se pukArA gayA hai / nAradakRta saGgItamakaranda meM 19 vINAoM ke nAma prApta hote haiN| ve haiM 1. kacchapI 2. kubjikA 3. citrA 4. vadantI 5. parivAdinI bharatabhASya nAnyadeva (pANDulipi) 6. jayA 7. ghoSAvatI 8. jyeSThA 11. vaiSNavI 12. brAhmI 13. raudrI 14. kUrmI 15. rAvaNI 16. sArasvatI 17. kinnarI 18. sairandhrI 19. ghoSakA 9. nakulI 10. mahatI : tAroM kI saMkhyA tathA vAdanavidhi ke bheda se eka bINA ke aneka bheda bana gye| isI bAta ko somezvara ne apane mAnasollAsa meM likhA hai- tantrI bhedaiH kriyAmedevaNAvAdyamanekadhA / 3/572 meghadUta kI nAyikA vakSapatnI kuzala saMgItajJA hai aura vINAvAdana ke sahAre apane viraha ke dina vyatIta karatI hai| vINA ko apane utsaGga para rakhakara usake vAdana ke dvArA yakSapatnI priyaMvirahasambandhI svanibaddha gIta ucca svara se gAne ke lie samutsuka hai| netroM se anavarata niHsRta 'azruoM se klinna hone ke kAraNa vINA kI tantrI kvaNana ke lie anupayukta ho rahI hai / aisI visvaratA ko dUra karane ke lie yakSapatnI ko tantrI kI bAraMbAra sAraNA karanI par3a rahI hai| svara meM milAI gaI tantrI kA klinnatA ke kAraNa visvara ho jAnA svAbhAvika hai / usako punaH yathAspara milAne ke lie saGgIta kI kriyAkuzalatA apekSita hai. isameM saMdehAvakAza nahIM / sa. 2 For Personal & Private Use Only

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10 suSamA kulazreSTha nirantara niHsRta nIrabinduoM se vINAtantrI meM kaisI visvaratA A jAtI hai, isakA jJAna yakSapalI ko hai jo ki usake vINAvAdanakauzala ko vyakta karatA hai| vINA kI tantrI pratyakSa vAdanakriyAmeM kI gaI cheDane kI kriyA se nyUnAdhika mAtrA meM visvara ho jAtI hai, yaha mata kriyAkucaka. saGgItajJoM ke lie anubhavasiddha hai| svara kI isa sUkSma nyUnAdhikatA ko jAnakara usako svara meM milAne ke lie svarajJAna kI AvazyakatA hotI hai jo prayAsa evam anubhava se hI saMbhava hai| indumatI ke mRtazarIra kI astavyastatA ko vyakta karane ke lie mahAkavi ne aisI vigatatantrI vINA kA ullekha kiyA hai jisakI tantriyA~ astavyasta haiM aura jinako punazca milAne ke lie vINAvAdaka goda meM le baiThA hai arthAt zithila evaM visvara tantriyoM vAlI vINA kI sAraNA karane ke lie vINAvAdaka jisa prakAra use apanI goda meM uThAkara svara meM milAne ke lie udyoga karatA hai, usI prakAra indumati ke mRta deha ko apanI goda meM lekara aja rAjA indumati ke deha ko sahalA rahe haiM pratiyojayitavyavallakIsamavasthAmatha sattvaviplavAt / / sa ninAya nitAntavatsalaH parigRhyocitamaGkamaGganAm // raghu0 8/41 tantrI ke svara meM milAye jAne kI prakriyA se kavi acchI taraha paricita hai| pArvatI ke madhura svara kA varNana karate hue kavi upamA bhI saGgItasambandhinI hI dete haiN| madhura svara . vAlI pArvatI ke bolane para madhura svara ke lie prasiddha kokila kA bhI svara zrotA ke lie usI prakAra zrutikaTU hotA thA, jisa prakAra ThIka na milI huI tantrI kA svara / kavikRta yaha varNana unake saGgItaviSayaka paramavaiduSya kA sUcaka hai- saGgIta se aparicita jana ke lie ThIka svara yA besure svara meM cAhe koI antara na ho kintu saGgItAbhiza jana ke lie vitantrI kA svara nizcaya hI bar3A arucikara hotA hai svareNa tasyAmamRtasruteva prajalpitAyAmabhijAtavAci / apyanyapuSTA pratikUlazabdA zroturvitantrIriva tADyamAnA / / kumAra0 1/45 rAjA agnivarNa svayaM saMgItakuzala haiM aura unake aGka meM vINA sadaiva virAjamAna rahatI hai aGkamaparivartanocite tasya ninyaturazUnyatAmubhe / vallakI ca hRdayaGgamasvanA valguvAgapi ca vAmalocanA ||rghu0 19/13 rAjA agnivarNa kI antaHpura-pramadAeM saGgItazilpa meM nipuNa batalAI gaI hai| aGgArakrIDA ke kAraNa oSTha tathA aGka ke kSata-vikSata hone para bhI veNu tathA vINA kA vAdana ve atikauzala se karatI haiM veNunA dazanapIDitAdharA vINayA nakhapadAGkitoravaH / . zilpakArya ubhayena vejitAstaM vijihmanayanA vyalobhayan ||rghu. 19/35 raghuvaMza ke aSTama sarga meM nAradamuni gokarNakSetrastha zaGkara ke darzana ke lie jA rahe the| usa samaya unakI vINA meM lagI huI puSpamAlA indumati ke pravAsthala para girI jisase unakI mRtyu ho gii|' isa prasaGga meM kavi ne uAvINayitu (vINayopasamIpe gAtum ), Atodya tathA 1. atha roSasi dakSiNodadheH bhitagokarNaniketamIzvaram / upavINayitu yayau raverudayAvR. tipayana mAradaH // kusumaigraMthitAmapArthivai: srajamAtodyazironiveSitAm / aharaskila tasya vegavAnadhivAsaspRhayaiva mArutaH // bhramaraiH kusumAnusAribhiH parikIrNA parivAdinI muneH / dadRze pavanAvalepavaM sajatI bASpamivAJjanAvilam ||rghu0 8/33-35 For Personal & Private Use Only

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11 kAlidAsa ko kRtiyoM meM parivAdinI ina saGgItaviSayaka andoM kA prayoga kiyA hai| Atodya kA artha vAdya hai| yahA~ nArada kI vINA ke lie parivAdinI zabda prayukta hai| kahate haiM ki sarvaprathama kAlidAsa ne hI parivAdinI vINA kA ullekha kiyA hai| usake bAda isakA nAma saGgIta-makaranda meM upalabdha hotA hai| yatimAna-pAdakhaNDa, abhidhAnacintAmaNi Adi meM bhI parivAdinI vINA kA ullekha prApta hotA hai| usameM sAta tantriyA~ hoto hai... saptabhiH tantrIbhiH dRzyate parivAdinI / -vAdyaprakAza, 30, tatavAdyAni, (pANDulipi) . vINA tu vallako, vipaJcI sA tu tantrIbhiH saptabhiH parivAdinI ityamaraH / kAlidAsa ne nAradavINA ke lie parivAdinI kA prayoga kiyA hai jabakI mAghapraNIta zina- mAlavadha meM nAradarvaNA ke lie 'mahatI' yaha nAma prayukta huA hai raNadbhirAghanayA nabhasvataH pRthagvibhinnazrutimaNDalaiH svaraiH / / sphuTIbhavagrAmavizeSamUrcchanAmavekSamANaM mahatI muhurmuhuH // 1 // saGgItamakaranda meM parivAdinI aura mahatI donoM kA hI ullekha hai| RtusaMhAra meM do sthaloM para tantrI tathA vallakI kA prayoga upalabdha hotA hai| sutantrigItaM madanasya dIpana zucau nizIthe'nubhavanti kAminaH / Rtu. 1/3 savallakIkAkaligotaniSvanairvibodhyate supta ivAdya manmathaH // Rta. 148 : vINAvAdaka athavA vINAdhArI ke lie kAlidAsa ne vINin tathA pravINa zabdoM kA prayoga kiyA hai yathA meghadUta meM siddhadvandvarjalakaNamayAdvINibhistyaktamArga / pUrvamegha 49 .. tathA kumArasaMbhava meM ... vizvAvasuprAgraharaiH pravINaiH saGgIyamAnatripurAvadAnaH / 748 .... kavi ne yahA~ jAnabUjhakara vizvAvasu kA nAma liyA hai kyoMki ve gandharvazreSTha (gandharSapramukha) tathA indrasabhA ke saGgItajJa the| unakI vINA kA nAma bRhatI thaa| pravINa kA a vINA yeSAM te athavA vINayA pragAyantIti / gAyakoM evaM vAdakoM ko apane vAdyayantroM se vizeSa lagAva hotA hai aura isalie ve unakI pUrNa surakSA kA bahuta dhyAna rakhate haiN| meghadUta meM siddha-dampati ke, jalakaNoM se vINA ke tAro ke naSTa hone ke bhaya se meSa ke mArga ko chor3a dene tathA yakSiNI ke bhI apane azruoM se bhIge hue tantrI ke tAroM ko A~sU pochakara ThIka kara dene kI kalpanA kI gaI hai| Aja bhI dekhA jAtA hai ki saGgItajJoM ke gRhoM meM sabase acche tathA surakSita sthAna para bAyayAtroM ko rakhA jAtA hai| - Adhunika kAla ke prasiddha evaM pravalita tantrIvAdya haiM-rudravINA, tajauravINA yA dakSiNAtyavINA, mahAnATakavINA yA goTTavAdya, sAraGgI, sitAra, saroda, dilarubA, surabahAra, isarAja aura tAnapUrA / isa prakAra kAlidAsa kI kRtiyoM meM upalabdha ullekha yaha siddha karate hai ki mahAkavi kAlidAsa tata yA tantrI vAdyoM se bhalIbhA~ti paricita the| saGgIta kI tInoM vidhAoM meM kAlidAsa kI adabhuta dakSatA thI jo kisI bhI anya saMskRta kavi meM alabdha nahIM hotii| purAtana kAla se lekara Ajataka kAlidAsa kI sarvAtizAyinI lokapriyatA kA yaha bhI eka kAraNa saMbhAvita hai| For Personal & Private Use Only

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bhedavijJAna : mukti kA dvAra . sAgaramala jaina ___ sabhI bhAratIya vicAraNAeM isa sambandha meM eka mata hai ki anArama meM Atmabuddhi, mamatva. buddhi yA merApana hI bandhana kA mUla kAraNa hai| jo hamArA svarUpa nahIM hai, use apanA mAna lenA yahI bandhana hai / isIlie sAdhanA ke kSetra meM sva svarUpa kA bodha mAvazyaka mAnA gyaa| svarUpa bodha jisa prakriyA ke dvArA upalabdha ho sakatA hai vaha jaina vicAraNA meM bhedavijJAna kahI jAtI hai| AcArya amRtacandra suri kahate haiM ki - jo koI siddha hue haiM ve isa bhedavizAna se hI hue haiM aura jo karma se bandhe hue haiM ve isI medavijJAna ke abhAva meM bandhe hue haiN| bhedavijJAna kA prayojana Atmatatva ko jaannaa| sAdhanA ke lie Asmatattva kA bodha anivArya hai| prAcya evaM pAzcAtya sabhI vicAraka Atmabodha para bala dete haiM / upaniSada ke RSiyoM kA sandeza hai ki 'AtmA ko jAno' / pAzcAtya vicAraNA .. bhI AtmajJAna, AtmazraddhA aura Atmaavasthiti ko svIkAra karatI hai| lekina sva ko jAnanA apane Apa meM eka dArzanika samasyA hai kyoMki jo bhI jAnA jA sakatA hai, vaha sva kaise hogA ? vaha to para hI hogaa| jAnanA to para kA ho sakatA hai, sva to vaha hai jo jAnatA hai / sva jJAtA hai, use jJeya (jJAna kA viSaya) nahIM banAyA jA sakatA aura jaba taka sva ko jJAna kA viSaya nahIM banAyA jA sakatA taba taka usakA jJAna kaise hogA / jJAna to jJeya kA hotA hai, jJAtA kA jJAna kaise ho sakatA hai| kyoMki jJAna kI pratyeka avasthA meM jJAtA jJAna ke pUrva upasthita hogA aura isa prakAra zAna ke hara prayAsa meM vaha ajJeya hI banA rahegA / jJAtA ko jAnane kI ceSTA to AMkha ko usI AMkha se dekhane kI ceSTA kI bhAMti hogii| jisa prakAra Aga svayaM ko jalA nahIM sakatI, naTa svayaM ke kandhe para car3ha nahIM sakatA vaise hI zAtA vyAvahArika jJAna ke mAdhyama se svayaM ko nahIM jAnA jA sakatA / jJAtA jise bhI jAnegA vaha to jJAtA ke jJAna kA viSaya hone se bhinna hogaa| dUsare AtmA svayaM apane dvArA nahIM mAnA jA sakegA kyoMki usake zAna ke lie kisI anya jJAtA ko AvazyakatA hogI aura yaha sthiti hameM tArkika dRSTi se anantatA ke duzcakra meM phaMsA degii| ___ isIlie upaniSad ke RSiyoM ko bhI kahanA par3A thA ki vijJAtA ko kaise AnA jAve / ' kenopaniSada meM kahA hai ki vahAM taka na to kisI indriya kI pahaMca hai na vANI aura mana kI / ataH use kisa prakAra jAnA jAve yaha hama nahIM jAnate / vaha hamArI samajha se pare hai| vaha vidita se anya hI hai tathA avidita se bhI pare hai jo vANI se prakAzita nahIM hai, kinna vANI hI jisase prakAzita hotI hai, jo mana se manana nahIM kiyA jA sakatA 1. bhedavijJAnata: siddhAH siddhA ye kila kecana / - asyaivAbhAvato baddhA baddhA ye kila kecana // - samayasAra TIkA 131 2. Know thy self, accept thy self and be thy self. 3. vijJAtAramare kena vijAnIyeta / bRhadAraNyaka 2 / 4 / 14 4. kenopaniSad 114 For Personal & Private Use Only

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bhedavijJAnaH mukti kA dvAra parika mana hI jisase manana karatA huA kahA jAtA hai / jise koI netra dvArA dekha nahIM sakatA varan netra hI jisakI sahAyatA se dekhate haiM, jo kAna se nahIM sunA jA sakatA varan jisake hone para kAno meM sunane kI zakti AtI hai / isa prakAra hama dekhate haiM ki upaniSada kA RSi bhI Atma yA sva ke bodha ko eka jaTila samasyA ke rUpa meM hI pAtA hai| vAstavikatA to yaha hai ki yaha AtmA hI sampUrNa jJAna kA AdhAra hai use jJeya kaise banAyA jAve / tarka bhI asti aura nAsti kI vidhAoM se sImita hai, vaha vikalpoM se pare nahIM jA sakatA jaba ki AtmA yA sva to buddhi kI vidhAoM se pare hai / AcArya kundakunda ne use nayapakSAtikrAMta kahA hai| buddhi yA tarka bhI jJAyaka AtmA ke AdhAra para hI sthita hai| ve AtmA ke samagra svarUpa kA grahaNa nahIM kara sakate / ___ maiM saba ko pAna sakatA hUM lekina usI bhAMti svayaM ko nahIM mAna sakatA / zAyada isIlie AramazAna jaisI ghaTanA bhI kaThina aura durUha banI huI hai / vAstavikatA yaha hai ki Atma tattva athavA paramArtha ajJeya nahIM hai lekina phira bhI vaha usI prakAra nahIM mAnA A sakatA jisa prakAra se hama sAmAnya vastuoM ko jAnate haiN| nizcaya hI Atma jJAna athavA paramArtha bodha vaha jJAna nahIM hai jisase hama paricita haiM / paramArtha jJAna meM jJAtA jJeya kA saMbaMdha nahIM hai| isIlie use parama jJAna kahA gayA hai kyoMki use jAna lene para kucha bhI pAnanA zeSa nahIM rahatA hai / phira bhI usakA jJAna padArtha jJAna kI prakriyA se nitAnta bhinna rUpa hotA hai / padArtha jJAna viSaya-viSayI kA saMbaMdha hai, AtmajJAna meM viSaya-viSayI kA abhAva / padArtha jJAna meM zAtA aura jJeya hote haiM lekina Atma jJAna meM jJAtA aura zaiya kA dvaita nahIM rahatA / vahAM to mAtra jJAna hotA hai / vaha zuddha zAna hai kyoMki usameM zAtA, jJAna aura zeya tonoM alaga alaga nahIM rahate / zAna kI isa pUrNa zuddhAvasthA kA nAma hI Atma zAna hai| ise hI paramArtha jJAna kahA jAtA hai| lekina prazna to yaha hai ki aise viSaya aura viSayo se athavA jJAtA aura jJeya se rahita jJAna kI upalabdhi kaise ho / . sAdhAraNa vyakti jisa jJAna se paricita hai vaha to jJAtA aura jJeya kA saMbaMdha hai| ataH usake lie aisA kaunasA mArga prastuta kiyA jAya jisase vaha isa paramArtha bodha ko prApta kara ske| yadyapi yaha sahI hai ki Atma tatva ko jJAtA-jJeya rUpa jJAna ke dvArA nahIM jAnA mA sakatA lekina anAtma tattva to aisA hai jo isa. jJAtA-jJeya rUpa jJAna kA viSaya banAyA jA sakatA hai| sAmAnya vyakti bhI isa sAdhAraNa jJAna ke dvArA itanA to jAna sakatA hai ki anAtma yA usake jJAna ke viSaya kyA hai ? anAtma ke svarUpa ko jAnakara usase vibheda sthApita kiyA jA sakatA hai aura isa prakAra parokSa vidhi ke mAdhyama se hama Arama jJAna kI dizA meM bar3ha sakate hai| sAmAnya buddhi cAhe hameM yaha.na batA sakatI ho ki paramArtha kyA hai ? kintu yaha niSedhAtmaka-vidhi ( Method of Negation) hI paramArtha bodha ki eka mAtra paddhati hai, jisake dvArA sAdhaka paramArtha bodha kI dizA meM Age bar3ha sakatA hai| jaina, bauddha aura vedAnta darzanoM kI paramparA meM isa vidhi kA bahulatA se nirdeza huA hai| ise hI bhedavijJAna yA Atma-anAtma viveka kahA jAtA hai / agalI paMktiyoM meM hama isI bheda vijJAna ko jaina, bausa aura gItA kI vicAraNA ke AdhAra para prastuta kara rahe hai| 5, kenopaniSada 1 / 5-7 For Personal & Private Use Only

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sAgaramala jaina jaina vizvAraNA meM bhedavijJAna AcArya kundakunda samayasAra meM ina medavijJAna kI prakriyA ko spaSTa karate hue likhate - rUpa AtmA nahIM hai kyoMki vaha kucha nahIM jAnatA ataH rUpa anya hai aura AtmA anya aisA jina kahate hai| varga AtmA nahIM hai kyoMki vaha kucha nahIM jAnatA ataH rUpa anya hai aura AmA anya hai aisA jina kahate hai| gaMdha AtmA nahIM hai kyoMki vaha kucha nahIM jAnatA ataH gaMdha anya hai aura AtmA anya hai, aisA jina kahate haiM / 4 rasa AtmA nahIM hai kyoMki vaha kucha nahIM jAnatA ataH rasa anya hai aura AtmA anya hai, aisA jina kahate hai| sparza AtmA nahIM hai kyoMki vaha kucha nahIM jAnatA ataH sparza anya hai aura AsmA zi anya hai, aisA jina kahate haiN| karma AtmA nahIM hai kyoMki karma kucha nahIM jAnate ataH karma anya hai aura AtmA anya aisA jina kahate haiN| adhyavasAya AtmA nahIM hai kyoMki adhyavasAya kucha nahIM jAnate (manobhAva bhI kisI zAyaka ke dvArA jAne jAte haiM ve svataH kucha nahIM jAnate koca ke bhAva ko mAnane vAlA zAyaka usase bhinna hai) ataH adhyavasAya anya hai aura AtmA anya hai|' hai, apane zuddha jJAyaka svarUpa kI dRSTi se AtmA na rAma hai, na dveSa hai, na moha hai, na krodha na mAna hai, na mAyA hai, na lobha hai| apane zuddha zAyaka svarUpa meM vaha inakA kAraNa aura kartA bhI nahIM haiN|" vastutaH Aramo jaba apane zuddha jJAtA svarUpa meM avasthita hotA hai saMsAra ke samasta padArtha hI nahIM varan usakI apanI vitvRttiyAM aura manobhAva bhI use 'para' (sva se bhinna) pratIta hote haiN| jaba vaha 'para' ko para ke rUpa meM jAna letA hai aura unase apanI pRthaktA -bodha kara letA hai taba vaha apane zuddha jJAyaka svarUpa ko jAnakara usameM avasthita ho bAtA udghATita hotA udghATita hotA hai kyoMki jisane para ko kA yA rAga ke liye koI sthAna nahIM rahatA hai, yahI vaha avasara hotA hai jaba mukti kA dvAra para ke rUpa meM jAna liyA hai to usake lie mamatva hai| rAga ke gira jAne para vItarAgatA kA prakaTana hotA hai aura mukti kA dvAra khula jAtA hai| medavijJAna kI isa prakriyA meM AtmA sabase pahale vastuoM evaM padArthoM se apanI bhijanatA kA bodha karatA hai| cAhe anubhUti ke stara para inase bhinnatA sthApita kara pAnA kaThina ho kintu jJAna ke stara para yaha kArya kaThina nahIM hai| kyoMki yahAM tAdAtmya nahIM rahatA hai "ataH pRthaktA kA bodha suspaSTa rUpa se hotA hai| kintu isake bAda kramazaH use zarIra se manovRttiyoM se evaM svayaM ke rAgAdika bhAvoM se apanI bhinnatA kA bodha karanA hotA hai jo ape zAkRta rUpa se kaThina aura kaThinatara hai kyoMki yahAM inake aura hamAre bIca tAdAtmya kA bodha banA rahatA hai phira bhI hameM yaha jAna lenA hogA ki jo kucha para ke nimitta se hai ve hamArA "svarUpa nahIM hai| hamAre rAgAdi bhAva bhI para ke nimitta se hI hai ataH ve hamameM hote hue 6. dekhiye samasAra 392-402 7. dekhiye - niyamasAra 77-81 For Personal & Private Use Only .

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15. medavijJAna mukri kA dvAra bhI hamArA niba rUpa. nahIM ho sakate haiN| yadyapi ve AtmA meM hote haiM phira bhI AtmA se bhinna hai, kyoMki usakA nijarUpa nahIM hai| jaise uSNa pAnI meM rahI huI uSNatA, usameM save hue bhI usakA svarUpa nahIM hai, kyoMki vaha agni ke saMyoga ke kAraNa hai vaise hI rAbAdi bhAva AtmA meM hote hue bhI usakA apanA svarUpa nahIM hai| yaha sva svarUpa kA bodha hI jaina sAdhanA kA sAra hai jisakI vidhi he bhedavijJAna arthAt bo sva se bhinna hai use 'para' ke rUpa meM jAkara usameM rahe hui tAdAtmyatA ke bodha ko tor3a denA / vastutaH bheda vijJAna kI yaha prakriyA hameM jaina darzana meM bhI upalabdha hotI hai / . . . . bauddha vicAraNA meM bhedAbhyAsa.. jisa prakAra jaina sAdhanA meM samyak jJAna kA vAstavika ayoga bhedAbhyAsa mAnA gayA usI prakAra bauddha sAdhanA meM bhI prajJA kA vAstavika upayoga anAtma kI bhAvanA meM mAnA gayA hai|. bhedAbhyAsa kI sAdhanA meM jaina sAdhaka vastutaH svabhAva ke yathArthajJAna ke AdhAra para sva svarUpa (Atma) aura para svarUpa (anAtma) meM bheda sthApita karatA hai aura anAtma meM rahI huI Atma buddhi kA parityAga kara anta meM apanI sAdhanA ke lakSya nirvANa kI prApti karanA hai| bauddha sAdhanA meM bhI sAdhaka prajJA ke sahAre jAgatika upadAnoM (dharma) ke svabhAva kA mana kara, unake anAtma svarUpa meM Atma buddhi kA parityAga kara, nirvANa kA lAbha krtaa| donoM hI vicAraNAyeM yaha svIkAra karatI hai ki svabhAvakA bodha hone para ho nirvANa kI upakati hotI hai| anAtma ke svabhAva kA jJAna aura usameM Atma buddhi kA parityAga donoM darzanoM meM sAdhanA ke anivArya tattva hai| jisa prakAra jena vicArako ne rUpa, rasa, varNa, deha, indriya, mana aura adhyavasAya Adi ko anArama kahA usI prakAra bauddha AmamoM meM bhI doha. indriyoM ke viSaya zabda, rUpa, gandha, rasa, spaza tathA mana Adi ko agatma kahA gayA hai aura kSenoM meM sAdhaka ke liye yaha spaSTa nirdeza kiyA ki baha dhanameM Arama buddhi nahIM rkhe| lagabhaga samAna zabdoM aura zailI meM donoM hI anAtmabhAvanA yA bhedavijJAna kI avadhAraNA hI prastuta karate haiM jo tulanAtmaka dRSTi se adhyayana kartA ke liye atyanta mahattvapUrNa hai| Apane na sAdhanA meM bhedAbhyAsa kI isa dhAraNA kA AsvAdana kiyA, aba basa isI sandarbha meM buddha sAmagrI ke vikAra meM bhI avagAhana kIjiye / buddha kahate haiM., "bhikSuoM cakSu anitya hai, jo anitya hai, vaha duHkha hai, jo duHkha hai vaha bhanAma hai| ko anAtma hai vahaM na merA hai na maiM hU~, na merA AramA hai, ise yathArthataH mApUrvaka pAna lenA cAhiye / " bhikSuoM ! prANa amitya hai, jivA anitya hai, kAya anitya hai, mana anitya hai| jo anitya hai vaha duzkha hai, jo duHkha hai vaha amAtma hai, jo anAtma hai vaha na merA hai, na maiM hU~, na merA AtmA hai, ise yathArthataH prajJApUrvaka jAna lenA caahiye| " : .. "bhikSuoM! rUpa anitya hai / jo anitya hai vaha duHkha hai, jo duHkha hai vaha bhanAtma haiM, o anAtma hai vaha na merA hai, na maiM hU~, na merA AtmA hai, ise yathArthataH prajJA pUrvaka kara lenA caahiye|" __bhikSuoM ! zabda anitya hai| jo anitya hai vaha duHkha hai, jo duHkha hai yaha anArama yo anAtma hai vaha na merA haina maiM hU~ na merA AtmA hai, ise yathArthataH prazA pUrvaka pAna For Personal & Private Use Only

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sAgaramala jaina " " bhikSuoM ! ise jAna paNDita AryabhAvaka cakSu meM vairAgya karatA hai, zrItra meM prANa meM, havA meM, kAyA meM, mana meM vairAgya karatA hai| vairAgya karane se rAga rahita hone se vimukta ho jAtA hai| vimukta hone se vimukta ho gayA aisA jJAta hotA hai| jAti kSINa huI brahmacarya pUrA ho gayA, jo karanA thA so kara liyA punaH janma nahIM hogA yaha jAna letA hai / bhikSu ! ise jAnakara paNDita AryazrAvaka atIta rUpa meM bhI anapekSa hotA hai, anAgata rUpa kA abhinandana nahIM karatA aura vartamAna rUpa ke nirveda virAga aura nirodha ke liye yatnazIla hotA hai / isa prakAra hama dekhate haiM ki donoM vicAraNAyeM medAbhyAsa yA anArama bhAvanA ke cintana meM eka dusare ke atyanta samIpa A jAtI hai| bauddha vicAraNA meM samasta bhAgatika upAdAnoM ko 'anAtma' siddha karane kA AdhAra hai unakI anityatA evaM tamanita duHkhamayatA | bena vicAraNA ne apane bhedAbhyAsa kI sAdhanA meM jAgatika upAdAnoM meM anyatva bhAvanA kA AdhAra unakI sAMyogikatA ko mAnA hai kyoMki yadi sabhI saMyogajanya hai to nizcaya hI saMyoga kAlika hogA aura isa AdhAra para vaha anitya bhI hogA / 16 buddha aura mahAvIra donoM ne jJAna ke samasta viSayoM meM 'sva' yA 'AtmA' kA abhAva pAyA aura unameM mamatva buddhi ke niSedha kI bAta khii| lekina buddha ne sAdhanAtmaka jIvana kI dRSTi kA yahIM vizrAnti lenA ucita samajhA, unhoMne sAdhaka ko yahI batAyA ki tujhe yaha jAna lenA hai ki 'para' yA anArama kyA hai, 'sva' ko jAnane kA prayAsa karanA hI vyartha hai / isa prakAra buddha ne mAtra niSedhAtmaka rUpa meM anAtma kA pratibodha karAyA, kyoMki AtmA ke. pratyaya meM unheM ahaM mamatva yA Asakti kI dhvani pratIta huii| jabaki mahAvIra kI paramparA ne anAtma ke nirAkaraNa ke sAtha AtmA ke svokaraNa ko bhI Avazyaka mAnA / para yA anArama kA parityAga aura sva yA Arama kA grahaNa yaha donoM pratyaya jaina vicAraNA meM svIkRta rahe haiN| AcArya kundakunda samayasAra meM kahate hai yaha zuddhAtmA jisa taraha pahale prazA se bhinna kiyA thA usI taraha prazA ke dvArA grahaNa karanA / lekina jaina aura bauddha paramparAoM kA yaha vivAda isalie adhika mahattvapUrNa nahIM rahatA hai ki bauddha paramparA ne Atma zabda se merA yaha artha grahaNa kiyA jabaki jaina paramparA ne AtmA ko paramArtha ke artha meM grahaNa kiyA / vastutaH rAga kA prahANa ho jAne para 'merA' to zeSa rahatA hI nahIM hai| jo kucha rahatA hai vaha mAtra paramArtha hotA hai| cAhe use bhAtmA kahe, cAhe use zUnyatA, vijJAna yA paramArtha kahe, antara zabdoM meM ho sakatA hai, mULa bhAvanA meM nahIM / 9 gItA meM Atma-anAtmaka viveka (bhedavijJAna) gItAkA AcAra darzana anAsakta dRSTi ke udaya aura ahaM ke vigalana ko sAdhanA kA mahattva pUrNa tathya mAnatA hai| lekina yaha kaise ho ? DA0 rAdhAkRSNana ke zabdoM meM me uddhAra kI utanI AvazyakatA nahIM hai jitanI apanI vAstavika prakRti ko pahacAnane kI " / lekina apanI vAstavika prakRti ko kaise pahacAnA jAve 1 isake sAdhana ke rUpa meM gItA bhI medavijJAna ko svIkAra karatI hai| gItA kA terahavAM adhyAya hameM isI bhedavijJAna ko sikhAtA hai, jise 8, saMyuttanikAya 3.4,1.1.1,24.1.1.4,34.1.1.12 S maha praNNA vihato tad paNNAe eva citanyo / samayasAra 296 10, bhagavadgItA (rAdhAkRSNana ) pRSTha 54 For Personal & Private Use Only .

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medavijJAna : mukti kA dvAra mItAkAra kI bhASA meM kSetrakSetrajJajJAna' kahA gayA hai / gItAkAra jJAna ko vyAkhyA karate hue kahatA hai ki 'kSetra aura kSetrajJa ko yathArtha rUpa meM jAnane vAlA jJAna hI vAstavika jJAna hai| "gItA ke anusAra yaha zarIra kSetra hai aura isa ko jAnane vAlA jJAyaka svabhAva yukta AtmA hI kSetrajJa hai| vastutaH samasta jagata jo jJAna kA viSaya hai, vaha kSetra hai aura paramAtmasvarUpa vizuddha Atmatattva hI jJAtA hai, kSetrajJa hai| inheM kramazaH prakRti aura puruSa bhI kahA jAtA hai / gItA ke anusAra kSetra aura kSetrajJa, prakRti aura puruSa yA anAtma aura Atma kA yathArtha viveka yA bhinnatA kA bodha kara lenA hI saccA jJAna hai| gItA meM sAMravya zabda kA jJAna ke artha meM prayoga huA hai aura usakI vyAkhyA meM AcArya zakara ne yahI dRSTi apanAyI hai| ve likhate hai ki "yaha triguNAtmaka jagata thA prakRti jJAna ke viSaya hai, maiM unase bhinna hU~ (kyoMki jJAtA aura jJeya, draSTA aura dRzya eka nahIM ho sakate hai) unake vyApAroM kA draSTA yA sAkSI mAtra hUM, unase vilakSaNa hU~, isa prakAra AtmasvarUpa kA cintana karanA yahI jJAna hai / " jJAyakasvarUpa AtmA ko apane yathArtha svarUpa ke bodha ke liye jagata ke jina anAtma tathyoM se vibheda sthApita karanA hotA hai ve haiM: paMcamahAbhUta, deha, ahaMbhAva, viSayayukta buddhi, sUkSma prakRti, pAMca jJAnendriyAM, pAMca karmendriyAM, mana, pAMcauM indriyoM ke viSaya, icchA, dveSa, sukha, duHkha, sukha-duHkhAdi bhAvoM kI cetanA adi / yaha sabhI kSetra arthAt jJAna ke viSaya haiM aura isalie jJAyaka AtmA ina se bhinna hai|" gItA yaha mAnatI hai ki AtmA se apanI mitratA kA bodha nahIM honA yahI baMdhana kA kAraNa hai|" jaba yaha puruSa prakRti se utpanna hue triguNAtmaka padArthoM ko prakRti meM sthita hokara bhogatA hai to anAtma prakRti meM Atmabuddhi ke kAraNa hI vaha aneka acchI burI yoniyoM meM janma letA hai / 5 damare zabdoM meM anAtma meM Atmabuddhi karake baba usakA bhoga kiyA jAtA hai to usa Atmabuddhi ke kAraNa hI AtmA bandhana meM A jAtA hai / vastuta: isa zarIra meM sthita hotA huA bhI AtmA isase bhinna hI hai, yahI paramAtmA kahA jAtA hai|" yaha paramAtmasvarUpa AtmA zarIra Adi viSayoM meM Atmabuddhi karake hI bandhana meM rakhA huA hai jaba bhI ise isa bhedavijJAna ke dvArA apane yathArtha svarUpa kA bodha ho jAtA hai vaha mukta ho jAtA hai| anAtma se rahI huI Atmabuddhi ko samApta karanA yahI bhedavijJAna hai aura yahI kSetra-kSetrajJAna hai / isI ke dvArA anAtma evaM Atma ke yathArtha svarUpa kA bodha hotA hai aura yahI mukti kA mArga bhI hai| gItA kahatI hai "jo vyakti anAtma triguNAtmaka prakRti aura paramAtmasvarUpa jJAyaka AtmA ke yathArtha svarUA kA tattva dRSTi se jAna letA hai 11, kSetrakSetrajJayoni yatajjJAnaM mataM mama | gItA 1312 12, gItA 131 13, ime sattvarajastamAsi guNA mayA dRzyAH / ahaM tebhyo'nyH| tadvyApArasAcibhUto nityo guNavilakSaNa Atmeti cintanam eSaH sArakhyaH / 14, gItA 13 / 5-6 15, gItA 13121 16, gItA 13631 For Personal & Private Use Only

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- sAgaramala jaina vaha isa saMsAra meM rahatA huA bhI tatvarUpa se isa saMsAra se upara uTha gayA hai vaha purnajanma ko prApta nahIM hotA hai| isa prakAra hama dekhate haiM ki jaina vicAraNA ke samAna gItA bhI isI Atma-anAtmaviveka para bala detI hai| donoM ke niSkarSa samAna hai| zarIrastha jJAyakasvarUpa AtmA ko bodha kara lenA yahI donoM ke AcAradarzana kA mantavya hai| gItA meM zrIkRSNa jJAna asi ke dvArA anAtma meM AtmabuddhirUpa je ajJAna hai usake chedana kA nirdeza karate haiM to samayasAra meM AcArya kundakunda prajJA-chenI se isa Atma aura AnAtma (jar3a) ko alaga alaga karane ko vAta kahate haiN|" isa prakAra hama isa niSkarSa para pahuMcate haiM ki jaina, bauddha aura gItA sabhI meM yaha bhedavizAna, Atma-anAtmaviveka yA kSetra-kSetrajJajJAna hI jJAnAtmaka sAdhanA kA lakSya hai / yaha mukti yA nirvAga kI upalabdhi kA eka Avazyaka aMga hai| jaba taka anAtma meM Atmabuddhi kA parityAga nahIM hogA taba taka Asakti samApta nahIM hotI aura Asakti ke samApta na hone se nirvANa yA mukti ko upalabdhi nahIM hotii| AcArAMgasUtra meM kahA gayA hai - jo 'sva'se anyatra dRSTi nahIM rakhatA vaha 'sva'se anyatra ramatA bhI nahIM hai aura jo 'sva'se anyatra ramatA nahIM hai vaha 'sva'se anyatra dRSTi bhI nahI rakhatA hai|" __isa AtmadRSTi kA udaya bhedavijJAna ke dvArA hI hotA hai aura isa bhedavijJAna kI kalA se nirvANa yA paramapada kI prApti hotI hai| 17, gItA 13123 18, gItA 4142 evaM samayasAra 294 19, je aNaNNadaM sI se aNaNNArAme, jo aNaNNArAme se annnnnndNsii| -AcArAMga 1 / 26 For Personal & Private Use Only

Page #218
stara faranva meM tIrthaMkara RSabhadeva bApUlAla AMjanA terahavIM zatI meM jaina kaviyoM ne saMskRta nATya sAhitya kA paryApta saMvardhana kiyA hai| inameM mahAkavi hastimalla kA nAma agraNI hai / inake likhe cAra rUpaka vikrAnta kaurava ( sulocanA ), maithilikalyANa, aJjanApavanaJjaya aura subhadrA haiM / hastimalla ko pANDya nareza kA samAzraya prApta thA / ' kavi kI kucha racanAoM kA kAla 13 vIM kA antima bhAga va kucha racanAoM kA kAla 14 vIM za0 kA prArambha rahA hogA / " hastimalla ke 4 rUpakoM meM se 3 kA kathAnaka jaina purANoM para AdhArita hai / vikrAntakau rava kI kathAvastu kA AdhAra jinasena kA mahApurANa hai / vikrAntakaurava meM jayakumAra va sulocanA ke svayaMvara kI kathAvastu prastuta kI gaI hai| jayakumAra va sulocanA kA vistRta jIvanacarita jinasena ke mahApurANa meM varNita hai / 'subhadrA' hastimalla kI nATikA hai| isake cAra aMko meM vidyAdhara rAjA nami kI bhagini va kaccharAja kI putrI subhadrA kA tIrthaMkara RSabhadeva ke putra bharata se vivAha kI kathA hai| aJjanApavanaJjaya kI kathA kA AdhAra vimalasUri kA paumacariu hai / mahendrapura kI kumArI aJjanA svayaMvara meM vidyAdhara pavanaJjaya kA varaNa karatI hai / bAda meM vaha hanumat ko janma deto hai / " hastimalla ke likhe AdipurANa va zrIpurANa kannar3I bhASA meM viracita hai / 3 kavi ke ina graMthoM ke adhyayana se unakI Adi tIrthakara bhagavAn RSabhadeva ke prati agAdha bhaktibhAvanA kA paricaya prApta hotA hai / bhagavAn RSabhadeva ke pUrva bharatakSetra bhogabhUmi thI / kalpavRkSoM se hI sArA kArya calatA thA / unake samaya meM bhogabhUmi naSTa hokara karmabhUmi kA prArambha huA / bhagavAn RSabhadeva ne asi, matrI, kRSi, zilpa, vANijya aura vidyA ina chaha karmo kA upadeza dekara sabako nirvAha - AjIvikA kI zikSA dii| unhoMne hI nagara, grAma Adi kA vibhAga karavAyA, varNa vyavasthA va rAjyavaMzoM kI sthApanA kI / RSabhadeva ne jina cAra rAjAoM kA abhiSeka kiyA thA unameM vArANasI ke rAjA akampana aura hastinApura ke rAjA somaprabha bhI the| jaba bhagavAn RSabhadeva saMsAra se virakta ho arahanta avasthA ko prApta hue taba unhoMne apane putra bharata cakravartI ko rAjyasiMhAsana para abhiSikta kiyaa| usI samaya sulocanA va jayakumAra kA svayaMvara huA thA jaba bharata cakravartI rAjyasiMhAsana para adhiSThita the / vikrAntakaurava ke maMgalAcaraNa meM jagat ke kalyANa ke lie bhagavAn RSabhadeva kI vandanA kI gaI hai "jina bhagavAn jinendra - RSabhadeva ne pRthivI para asimaSi Adi kI vRtti prakaTa kI (karmabhUmi ke prAraMmbha meM kalpavRkSoM ke naSTa hone para jinhoMne zastravidyA tathA lekhanavidyA Adi 6 karmo kA upadeza dekara prajA ko AjIvikA kA sAdhana batalAyA thA ) / jinake putra bharata loka meM sarvazreSTha samrAT (cakravartI) hue haiM aura indroM ke mukuToM kI kalagiyoM se jinake caraNakamala 1 - vikrAnta kaurava pannAlAla jaina saMpAdita, caukhambA se prakAzita / 1.40, aura aJjanApavanaMjaya zrI paTavardhana saMpAdita bhUmikA pR0 66 para uddhRta - zrImatpANDayamahIzvare... iti / 2-0 rAmajI upAdhyAya viracita madhyakAlIna saMskRta nATaka pR0 225. 3 - saMbhavataH kavi ne udayanarAja, bharatarAja, arjunarAja va meghezvara cAra aura nATaka bhI likhe the / For Personal & Private Use Only

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bApUlAla AMjanA kI AratI utArI gayI thI ve prathama jinendra sadA harSapUrvaka bhArI kalyANa pradAna kreN| harivaMzapurANa meM bhI RSabha ke prati kI gaI stutiyoM meM kahA gayA hai ki Apa mati, zruti va avadhi: ina tIna sarvottama. jJAnarUpI netroM se suzobhita hai| Apane isa bharatakSetra meM utpanna hokara tInoM lokoM ko prakAzita kara diyA / vikrAntakaurava meM kahA hai-unake caraNakamala samasta devoM ke dvArA pUjya hai| ve tInoM jJAna ke dhAraka haiM / asi, maSi, kRSi vidyA, zilpa aura vANijya ina chaH vRttiyoM ko to unhoMne prakaTa kiyA hI hai sAtha hI unhoMne mokSa pada kA mArga bhI dikhalAyA hai| unakA smaraNa hI logoM kA kalyANa karane vAlA hai| abhiSeka, sthApana, pUjana, zAMti va visarjana ina 5 prakAra ke upacAroM meM nipuNa bhavya jIva jagat ke kalyANa ke lie unakI pUjA karate haiM / " ... kailAsa ke zikhara ko pavitra karanevAlI, evaM sAvadhAna gaNadharoM se yukta bhagavAn RSabhadeva kI samavasaraNA bhUmi pApoM kA nAza karane vAlI hai / " yuga ke prArambha meM jana loga dAnAdi kA mahatva nahIM jAnate the, taba unhoMne dAnAdi ke mAhAtmya ko pratiSThA kii| mokSa kI icchA rakhanevAle dAna ke krama se anabhijJa, tapazcaryA ko prakaTa karane meM parAdhInatA se hRta buddhi zreyAn ne ghara para Ae RSabhadeva ko dAna diyA thA / " - hastimalla kA yaha vivecana paurANika varNana se atyadhika mela khAtA hai| harivaMza purANa meM kahA gayA hai-'manuSya bhava meM Ate hI Agne samasta prANiyoM ko kRtArtha kiyA / isa bhava meM Apa tonoM jJAna ke dhAraka utpanna hue haiN| isalie Apa 'svayaMbhU' kahe jAte haiN|" Adi tIrtha kara bhagavAn RSabhadeva ke avatarita hone ke bhAgavata meM do prayojana batAe haiM-'muniyoM kA dharma prakaTa karanA" tathA mokSa mArga ko zikSA denaa| tiloyapaNNatti meM sabhI tIrthaMkara mokSamArga ke netA batalAe gae haiN|" mahApurANa meM RSabhadeva ko jaina mArga kA pravattana karane ke lie indra ko nRtya karatI huI eka apsarA kI mRtyu se jIvana kI kSaNikatA se paricaya karAnA par3atA hai| 18 4-vikrAntakaurava 1.1 / 5-harivaMzapurANa pR0 122, 8, 196 / 6-vikrAntakaurava, 3.55 / 7-vahI, 3,71 / 8-vahI, 4.17 / 9-vahI, 5.17 10-vahI, 6.9 11.-vikrAntakaurava, aMka 4, pR0 106 / 12-vahI, 3.72 / 13 harivaMzapuroNa, pR0 123, 8, 205-206 / .: 14 vahI, pR0 123, 8, 207 / 15 bhAgavata 5.3.20 / 16 vahI, 5.6.12 / 17 tiloyapaNNatti 4, 928 / 18 mahApurANa 6,4 / For Personal & Private Use Only

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vikrAntakaurava meM RSabhadeva jaisA ki mahAkavi hastimalla ne vikrAntakaurava meM kaI sthaloM para ullekha kiyA hai, RSabhadeva ne asi masi kRSi Adi chaH vRttiyoM ko prakaTa kiyA thA, mokSa mArga ko dikhalAyA thA, jagat ke kalyANArtha-dAnAdi kA mAhAtmya saMsAra ke sAmane rakhA thaa| ve pApagadi kA zamana karane vAle hai| paurANika vivaraNa se bho siddha hai ki tIrthakaroM ke avatarita hone kA mukhya prayojana jaina munioM ke AcaraNa kA Adarza prastuta karanA, AcAra aura niyama pAlana kI zikSA denA tathA jaina dharma kA pracAra karanA rahA hai| isa tIrthakaroM meM bhavya jIvoM ko saMsAra samudra se tArane kA sAmarthya bhI hai| " paramAtmaprakAza ke anusAra jo jinendra deva haiM vahIM paramAtmaprakAza bhI haiN| kevala darzana, kevala jJAna, ananta sukha, ananta vIrya rUpa ananta catuSTaya se yukta hone ke kAraNa vahI jina deva haiN| vahI parama muni arthAt pratyakSa jJAnI hai| jisa paramAtma ko muni paramapada hari, mahAdeva, brahma, buddha tathA paramaprakAza nAma se kahate haiM, vaha rAgAdi se rahita jina deva hI hai| usIke ye saba nAma haiM / ' mahAkavi hastimalla ne prANImAtra ke svAmI (bhUtanAtha) bhagavAna jinendra kA varNana isa prakAra kiyA hai ___"jo mUrti ke abhAva se AkAza haiM' pApasamUha ko jalAne se agni hai, kSamA se pRthivI hai, niSparigraha se vAyu hai, atyadhika zAMti se yukta hone ke kAraNa jala haiM, svakIya AtmA meM sthira hone se suyajvA-yAjaka hai, saumyatA ke saMyoga se candramA haiM, teja ke sannidhAna se sUrya hai tathA vizva se pare haiM ve bhUtanAtha (prANImAtra ke svAmo) bhagavAn jinendra Apa sabake bhUti (aizvarya) ke lie hoN|" , "jina svayaMbhU brahmA kI utpatti nAbhi-nAbhirAja nAmaka kuladhara se huI hai tathA jo samasta padArthoM ke utpAda, vyaya, dhrauvya kA sAkSAt karane vAle hai, ve bhagavAn RSabhadeva sabhI ke kalyANa ke lie ho|"24 - 19-pravacanasAra (81 se 165 I0 ke bIca) pR0 3-4 / 20.-paramAtmaprakAza pR. 326, 2, 198 / 21-paramAtmaprakAza pR0337, 2, 199 / 22--vahI, pR0 335 - 338, 2,200 / jo paramappau parama pau hari haru baMbhuvi buddha paramapayAsu bhaNaMti muNi so jiNadeva visuddha / dra0 kapiladeva pAMDeya viracita madhyakAlIna sAhitya meM avatAravAda, pR0 87 se 93 / 23 vikrAntakaurava. 6.51 / 24 vahI, 6.52 / For Personal & Private Use Only

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zleSa alaMkArarnu svarUpa (jagannAtha ane anya AlaMkAriko) citrA pra0 zukla paMDitarAja jagannAthe praleSanI vyakhyA A pramANe ApI cheH zrutyaikayAnekArthapratipAdanaM shlessH| . eka ja zrutithI aneka arthAnu pratipAdana thAya tyAre leSa alaMkAra thAya. gleSanA prathama be prakAro pADavAmAM AvyA che : (1). jyAre ghaNA dharmo hoya (2) jyAre eka ja dharma hoya. bIjA prakArane zuddhazleSa kahevAmAM Ave che. prathama prakAranA be peTAprakAro pADavAmAM Ave cheH (ka) ghaNA zabdonI pratIti thAya (kha) mAtra eka ja zabdanI pratIti thAya. (ka)ne paMDitarAja sabhaMgazleSa evaM nAma Ape che ane (kha)ne abhaMgazleSa evaM nAma Ape che. traNe prakAromA (1) baMne artho prakRta hoI zake, (2) bane artho aprakRta hoI zake (3) eka artha prakRta ane bIjo artha aprakRta hoI zake. A traNe prakAromAM vizeSaNavAcaka zabdo to zliSTa ja hovA. . joie, parantu bane artho jyAre prakRta hoya ke baMne artho jyAre aprakRta hoya tyAre vizeSyavAcaka zabda zliSTa hoI zake. tema na hoya to paNa cAle. paraMtu eka artha prakRta ane bIjo artha apakRta hoya te prakAramA prakRta ane aprakRta dharmI mATe be bhinna zabdo hovA joIe. . paMDitarAje ApelAM udAharaNomAMthI keTalAMka udAharaNo ApaNe joie. sabhaMgazleSanu udAharaNa nIce mujaba che: saMbhUtyarthaM sakalajagato viSNunAbhiprapannaM yannAlaM sa tribhuvanagururvedanAtho viriJciH / dhyeya dhanyAlibhiratitarAM svaprakAzasvarUpaM padmAkhyaM takimapi lalitaM vastu vastuSTaye'stu / / ahIM vizeSyavAcaka zabda 'padmAkhyaM' lakSmI ane kamaLa evA be artho Ape che. A baMne arthAne prakRta gaNI zakAya. A bane vizeSyone anurUpa thAya te rIte. vizeSaNone be bhinna rote yojavAM paDaze. pahelu vizeSaNa 'viSNunAbhiprapannaM' lakSmInA saMdarbhamA 'viSNunA, abhiprapannaM' ane kamaLanA saMdarbhamAM 'viSNunAbhau prapannaM' evA be artho Apaze. 'yannAlaM' zabda lakSmI sAthe 'yasmAt na alaM' ane kamaLa sAthe 'yasya nAlaM' e rIte samajavAno raheze. 'dhanyAlibhiH-dhanyAnAM (dhanikAnAM) AlibhiH ( paMktabhiH)' evI rIte lakSmI sAthe, ane 'dhanyaiH alibhiH (bhramaraiH) e rIte samajavAno raheze. vizeSya ane vizeSaNa banemAM zabdone be bhinna rIte bhAMgavAmAM AvatAM eka ja zratimAMthI be arthonI pratIti thaI. tethI A sabhaMgazleSanu udAharaNa thayu. abhaMgaleSanu udAharaNa nIce pramANe chaH karakalitaghaTano nityaM pItAmbarastamo'rAtiH / nijasevijA'yanAzanacutaro harirastu bhUtaye bhavatAm / vizeSya 'hariH', sUrya ane viSNu evA be artho Ape che. kara eTale kiraNa ane hAtha evA be artho thaze. cakra eTale kAlacakra ane sudarzanacakra. pItAmbaramAM ambara eTale AkAza ane ambara eTale vastra evA be artho thaze. tamaH eTale aMdhakAra tema ja rAhu. jADaya eTale ThaMDI ane ajJAna, kara, ambara, jADya ane hari zabdone bhAMgavA paDatA nathI tetho A abhaMgaleSanu udAharaNa thayu. For Personal & Private Use Only

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leSaalaMkAratuM svarUpa prakRta ane aprakRta vizeSyo bhinna zabdomAM vyakta thayAM hoya tenu udAharaNa nIce pramANe chaH alaM himAnIparidIrNagAtraH samApitaH phAlgunasaGgamena / atyantamAkAkakSitakRSNavarmA bhISmo mahAtmAjani mAghatulyaH // A udAharaNamAM bhoSma ane mAgha e be vizeSyo zliSTa nathI. bhISmanI sAthe 'alaM hi mAnI, paridIrNagAtraH' ema ane mAghanA sAthe 'himAnI(zaitya)paridIrNagAtraH' evaM samajavAnu che. bhISmanI sAthe 'phAlguna(arjuna)saGgamena samApitaH' ane mAghanI sAthe 'phAlgunamAsena samApitaH' ey samajavAna che. kRSNavarmA eTale kRSNano mArga ane agni evA be artho anukrame bhISma ane mAgha sAthe samajavAnA che. leSa alaMkAra ghaNI vakhata bIjA alaMkAro sAthe saMyuktarUpe jovAmAM Ave che. Ave samaye pralepane bIjA alaMkAro karatAM vadhu pravaLa gaNI bAdhaka mAnavo, bIjA alaMkAro sAthe mAtra eno saMkara gagavo ke pachI bIjA alaMkArane badhu prabaLa gaNo AvA alaMkAro dvArA tene bAdhya mAnavo ? udbhaTanA mata pramANe zleSa alaMkAra jyAre bIjA alaMkAronA kSetramA pravezyo hoya, tyAre vadhu prabaLa hoya che. udbhaTanu mAnavu che ke zleSa alaMkAranu potAnu svataMtra kSetra nathI. be padArtho ekabIjA sAthe saMbaddha hoya, tyAre baMne jo prakRta hoya, ke baMne aprakRta hoya to tulyayogitA alaMkAra thAya. be pradArthomAMno eka prakRta hoya ane bIjo aprakRta hoya, to dIpaka alaMkAra thAya. Ama zleSa alaMkAra mATe koI alaga kSetra nathI. 'yena nAprApye ya Arabhyate tasya sa bAdhakaH' e niyama pramANe koInI prApti mATe bIjo koI padArtha bahArathI lAvavAmAM Ave tyAre te padArtha prApta thaelA padArthano bAdhaka thAya che. upamA ke rUpaka jevA alaMkAro sAthe zleSa saMyojAya tyAre upamAnI pratIti zleSane kAraNe thatI hovAthI zleSa bAdhaka che. - udbhaTanI mAnyatA sAthe keTalAka sahamata thatA nathI, temanu mAnavu evu che ke bodhaka alaMkAranu svataMtra kSetra hotuM nathI jyAre zleSanu svataMtra kSetra che. 'sarvado mAdhavaH pAtu yo gaGgAM samadIdharat' mAM zleSa alaMkAra che, AvAM udAharaNomAM tulyayogitA alaMkAra che evaM kahI na zakAya kAraNa ke ziva ane viSNu vacce koI sAmya nathI. eka ja zabda dvArA thatI be arthonI pratItimAMthI camatkRti utpanna thAya che. tethI ahIM zleSa alaMkAra ja che. praleSa alaMkAranu svataMtra kSetra hovAthI te bAdhaka banI zake nahIM. bIjA alaMkAranu paNa potAnu svataMtra kSetra che. zleSa jo bAdhaka hoya to bIjA alaMkArono pratItimAM vighno UbhAM thavAM joIe. zleSa ane bIjA alaMkAronAM potapotAnAM svataMtra kSetro hovAthI jyAM bane hoya tyAM zleSa ane bIjA alaMkAranI saMsRSTi mAnya rAkhavI joIe. paraMtu zliSTa paraMparita (rUpaka), zliSTasamAsokti jevAM nAmono prayoga darzAve che ke zleSano bejA alaMkAro sAthe saMkara thaI zake. potAnAM svataMtra kSetrano abhAva na hovAthI leSa kadI paNa bIjA alaMkArano bAdhaka na hoI zake paraMtu bIjA alaMkAro sAthe saMkIrNa hoI zake. trIjA mata pramANe zleSa bAdhya che ane bajA alaMkAro bAdhaka che. koI paNa alaMkAra svataMtrapaNe camatkRti utpanna kare tyAre te svataMtra alaMkAra bane che. paraMtu te alaMkAra bIjA koI alaMkAra pAse gauNa bane tyAre potAnu svataMtra astitva gumAvI de che. zleSa bIjA alaMkArone cArutA Apato hovAthI bIjA alaMkAro AgaLa gauNa bane che ane tethI te svataMtra alaMkAra banI na zake. Ama zleSa alaMkAra bAdhya che evo keTalAka AlaMkArikono abhiprAya che. pleSa ane zabdazaktimUladhvanimAM zo meda cha ? zabdazaktimUladhvanimAM prakRta ane aprakRta vizeSyo zliSTa zabda dvArA nirdiSTa hoya che. apyaya dIkSitanAM mata pramANe zabdazaktimUladhvanimA mAtra upamA ja vyaGgaya hoya che. aprakRta artha abhidhA dvArA vAcya bane che. saMdarbhane kAraNe prakRta For Personal & Private Use Only

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citrA pra.zukla arthanI pratIti pahelI thAya che. jyAre milaSTa zabdone kAraNe aprakRta arthano pratIti thAya che paraMtu aprakRta arthanI pratIti vyaMjanAvyApArathI thatI nathI. samAsoktimAM paNa aprakRta arthanI pratIti praleSathI ja thAya che, vyaMjanAthI nahIM evo appayya dIkSitano mata che. jagannAtha A matanI TIkA kare che. potAnA samarthanamAM teo mammaTano mata TAMke che. mammaTana mAnavaM che ke anekArtha zabdonI abhidhAzakti niyaMtrita hoya, tyAre vAcyArtha uparAMta thatI bIjA arthanI pratIti vyaM janAthI thAya che. zabdazaktimUladhvani dvArA vyaMgya banatI upamA abhidhAnA niyaMtraNa para AdhAra rAkhatI nathI kAraNa ke abhidhA niyaMtrita na hoya to paNa upamAnI pratItimAM vAMdho Avato nathI. vaLo aprakRtanI pratoti kadI abhidhAthI thatI nathI. appayya pote ja kahe che ke abhidhA niyaMtrita che. pUrvApara saMdarbha paNa abhidhAna niyaMtraNa karI vAcyArtha Ape che mATe aprakRtanI pratIti kAje vyaMjanAvyApArano svIkAra karavo ja joIe. vaLI yogyatAno abhAva hoya, tyAM abhidhA artha ApI na zake paraMtu vyaMjanA artha ApI zake che. abhidhAnI yogyatA ke ayogyatAno nirNaya vaktAnAM vaiziSTaya para AdhAra rAkhato nathI. mAtra vyaMjanAvyApAra ja vaktAnA vaiziSTaya anusAra pravarte che.. ' tethI AkRta artha abhidhAvyApAra dvArA vAcya banato nathI. samAsoktimAM paNa aprakRta artha nI pratIti vyaMjanAvyApArathI ja thAya che. ane tethI ja samAsoktine guNIbhUtavyaMgyano eka prakAra mAnavAmAM Ave che. rUDhinA baLathI aprakRta arthanI pratIti thAya tyAre paNa abhidhAnyApArane avakAza raheto nathI. tethI AvAM udAharaNomAM vyaMjana vyApArathI ja aprakRta arthanI pratIti thAya che. A pachI jagannAtha bIjA mahattvanA praznanI carcA kare che. 'rAgAvRto klgukarAbhimRSTaM zyAmAmukhaM cumbati candra eSaH / ' mAM samAsokti alaMkAra che. A paMktimA candraH ne sthAne rAjA zabda mUkavAmAM Ave to zabdazaktimUladhvani thAya. bane paMktiomAM aprakRta vyavahAranI pratIti zliSTa vizeSaNone kAraNe ja thAya che paraMtu samAsoktimAM vyaMgya arthane gANa mAnIne samAsoktivALAM kAvyone guNIbhUtavyaGgayanI koTimAM mukavAmAM Ave che to zabdazaktimUladhvanimAM A ja koTinA vyaMgya artha ne pradhAna mAnI dhvanikAvya gaNavAmAM Ave che. bane udAharaNomAM prakRta artha pradhAna che ane vyaMgya aprakRta artha baMne udAharaNone cArutA Apato hovAthI gauNa che. tethI bane udAharaNomAM vyaMgya arthane gauNa mAnavo joIe. bane udAharaNomAM bheda mAtra eTalo ja che ke udAharaNamA vizeSya-candraH-zliSTa nathI uAre bIjAM udAharaNamAM vizeSya-rAjA-rilaSTa che. A eka mAtra kAraNa bIjA udAharaNamAM vyaMgya athene pradhAna mAnavA mATe apUratu lAge che. appayya dIkSita kadAca evo javAba Ape ke samAsoktimA mAtra aprakRta vyavahArano Aropa che jyAre dhvanimAM aprakRta arthano Aropa che. A mata svIkArIe topaNa banemAM aprakRta arthane to goNa ja gaNavA joie kAraNa ke te prakRta arthane cArutA Ape che. jagannAthanu sUcana che ke Aq thatu hovAthI samAsokti alaMkAranA be prakAro mAnavA jemAM (1) vizeSyo zliSTa hoya (2) vizeSyo zliSTa na hoya zabdazaktimUladhvanine guNIbhUtavyaMgya kAvyano prakAra mAnavo joie evo jagannAthano mata che. leSa zabdaalaMkAra che ke arthAlaMkAra ? zleSa-sabhaMga temaja abhaMga-arthAlaMkAra che evaM udabhaTa ane temanA anuyAyIo mAne che. mammaTano abhiprAya evo che ke sabhaMga ane abhaMga zleSa zabdAlaMkAro che kAraNa ke zabdomA parivartana thatAM leSana astitva rahetu nathI. zuddhazleSane mammaTa arthAlaMkAra gaNe che kAraNa ke te artha para AdhAra rAkhe che. alaMkArasarvasvakAra rugyakano For Personal & Private Use Only

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zleSabhalaMkArarnu svarUpa abhiprAya evo che ke sabhaMgazleSa be bhinna zabdomA che; (dA. ta. viSNunA abhiprapanna' ane 'viSNunAbhau prapanna)' paraMtu A be bhinna zabdo ekasarakhA (viSNanAbhiprapanna) lAge che. lAkaDAnA be TukaDA bhinna hoya paNa uparathI raMgano gADho lepa karavAmAM Ave to jema eka ja lAkaDaM dekhAya tema ahIM be bhinna zabdo ekarUpa lAge che. zabda ja mukhya hovAthI sabhaMgazleSa zabdAlaMkAra thAya, jyAre abhaMgazleSa arthAlaMkAra thAya. eka ja dAMDo para ve phaLo laTakatAM hoya tema eka ja zandamAMthI be bhinna artho niSpanna thAya che. abhaMgazleSamAM zabdono krama badalAto nathI tethI tyAM ve bhinna zabdo che evaM manAya nahIM ane te ja kAraNe tene zabdAlaMkAra mAnavo yogya nathI. tethI abhaMgazleSane arthAlaMkAra mAnavo evo ruyyakano mata che. svataMtra hovA chatAM zleSa aneka alaMkAra sAthe saMkIrNa banI vANImAM navI camatkRti lAve che. jagannAthe karelI zleSavicAraNA pachI ApaNe anya AlaMkArikonu zleSanirUpaNa joiza. bhAmahe zleSanI vyAkhyA A pramANe ApI chaH upamAnena yattattvamupameyasya sAdhyate / guNakriyAbhyAM nAmnA ca zliSTaM tadabhidhIyate // bhAmahe A alaMkArane zliSTa evu nAma Apyu che. teo noMdhe che ke zleSa sahokti, upamA ke hetu alaMkAra sAthe mizrita banI zake. bhAmahanI vyAkhyA darzAve che ke bhAmahane mate zleSa arthAlaMkAra che tema ja sAmyamUlaka che. daMDI zleSanA abhinnapada temaja bhinnapada evA bhAga pADe che. daMDIno abhinnapadazleSa te pachInA AlaMkArikono abhaMgazleSa banyo. udabhaTane mate zleSa alaMkAra upamA ke rUpa jevA alaMkArone cArutA Apato hovAthI te alaMkArone bAdhaka che. rudraTa zleSane zabdAlaMkAra temaja arthAlaMkAra tarIke nirUpe che. teo zabdazleSanA ATha vibhAgo Ape che. (1) varNa (2) pada (3) liMga (4) bhASA (5) prakRti (6) pratyaya (7) kAraka ane (8) vacanamAM zleSa hoI zake evaM temanu mAnavu che. arthazleSanA teo dasa prakAra Ape che: (1) avizeSa (2) virodha (3) adhika (4) vakra (5) vyAja (6)ukti (7) asaMbhava (8) avayava .(9) tattva (10) virodhAbhAsa. rudraTa mAne che ke zleSa alaMkAra upamA ane samuccaya alaMkAro sAye mizra thaI zake. upamA ane samuccaya arthAlaMkAro hovA chatAM mAtra zAbdika sAmyane AdhAre paNa A bane alaMkAro thaI zake. rudraTane anusarIne mammaTa paNa zleSane zabdAlaMkAra temaja arthAlaMkAra gaNI zabdazleSanA ATha prakAro Ape che. A zabdazleSa teja pachIno sabhaMgazleSa. ATha prakAro uparAMta mammaTa zabdazleSano eka navamo prakAra Ape che, jemAM prakRta bhinna hoya to paNa zabda abhinna rahIne be artho Ape che. A navamo prakAra teja pachInA AlaMkAkArikono abhaMgaleSa thayo arthAlaMkAronA prakaraNamAM zleSanu arthAlaMkAra tarIke nirUpaNa karI mammaTa amAve che ke ahIM pado badalAtAMbe arthanI pratIti thAya te mammaTanA A prakAranA zleSane jagannAthe zuddhazleSa karo che. koI paNa alaMkAra zabdano che ke arthano teno nirNaya karavA mATe mammaTe anvaya ane vyatirekano siddhAMta apanAnyo che. bIjA alaMkAronI jema zleSanu svataMtra kSetra hovAthI te bIjA alaMkAro sAthe saMkIrNarUpe AvI zake evaM mammaTa mAne che. potAnaM svataMtra kSetra hovAthI bIjA alaMkAronI pratItimAM zleSa bAdhaka thato nathI. be alaMkAromAMthI ekane potAnu svataMtra kSetra na hoya to ja be alaMkAro vacce bAdhyabAdhakabhAva saMbhavI zake. For Personal & Private Use Only

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citrA pra. zukla vA 2laSaH . *leSano bIjA alaMkAro sAye mAtra saMkara ja saMbhavita che eyu mammaTa mAne che. ruyyaka zleSanA traNa prakAro Ape che : zleSa dvArA AvatA be arthomAthI (1) baMne prakRta hAya (2) vaMne apakRta hoya (3) eka artha prakRta ane bIjo apakRta hoya. rupaka AzrayAzrayibhAvane AdhAre zleSanA zabdazleSa, arthazleSa ane ubhayazleSa evA vibhAgo pADe che. udbhaTane anusarIne sayyaka zleSane bAdhaka gaNI te bIjA alaMkArona pratItine roke che evu ruyyaka noMdhe ke. jo ke ruyyaka pote mammaTanA mata tarapha daLatA lAge che ane vyaktigata rote evu mAnatA lAge che ke zleSarnu svataMtra kSetra che tethI bIjA alaMkAro sAthe teneA saMkara saMbhavita che. alaMkArasarvasvanA TIkAkAra jayaratha noMdhe che : tadevaM svamatAbhiprAyeNAsyAlaGkArAntaravadanyAlaGkAraiH saha bAdhyabAdhakabhAvaM saGkIrNatvaM ca prakAzya... pote bhinna mata dharAvatA hovA chatAM prAcIna AlaMkArikAnu mAna jALavavA mATe ruyyaka zleSane bAdhaka gaNAve che. jayaratha noMdha cha : atra ca granthakRtA zleSa: sarvAlaGkArApavAda iti na kevalaM prAcyamatAnumAramuktaM yAvadapahnavaparyavasAyimAdRzyarUpeo'pahanutibhedo'pi tnmtaanusaarmevoktH| zobhAkaramitra zleSane arthAlaMkAra gaNI tenA zabdazleSa ane artha-. . zleSa evA be bhAga pADe che. teo ubhayazleSane svIkAratA nathI. teo zleSanA. cAra prkaare| Ape che. ve vizeSyo vaccenA sAmyanu (1) eka ja zabda dvArA (2) bhinna zabdo dvArA (3) vizeSyavAcaka be zabdomAMthI game te eka zabda dvArA (4) vizeSaNa dvArA raju karavAmAM Ave te pramANe teo TeSanA prathama cAra prakAro pADe che. AcAre prakAromAM bane arthoM (1) prakRta hoi zake athavA (2) aprakRta hoi zake tethI ATha prakAro thAya. vaLI eka artha prakRta ane bIjo aprakRta heAya tyAre (1) prakRta vizeSyavAcaka zabda dvArA (2) aprakRta vizevyavAcaka zabda dvArA (3) bhinna zabdo dvArA (4) samAna vizeSaNo dvArA sAmyanu pratipAdana thAya. eTale badhuM maLIne teo bAra prkaare| Ape che. zobhAkaramitra mAne che ke zleSanu potArnu svataMtra kSetra che. udbhaTanA matano TIkA karatAM teo kahe che ke zleSa jyAre bIjA alaMkAro sAthe mizrarUpe Ave tyAre keTalIka vakhata te bIjA alaMkAronA aMgarUpa Ave che, keTalIka bakhata bIjA alaMkarAno pratotine te roke che, keTalIka vakhata bIjA alaMkAro dvArA tenI pratIti bAdhya bane che ane keTalIka bakhata te bojA alaMkAronA anupANa karUpe Ave che. zobhAkaramitranu mAnavucha ke zleSatuM pAtAnuM kSetra che. vizvanAtha mammaTa ane rupyakanA matAne bhegA kare ke. mammaTane anusarIne te zleSatuM nirUpaNa zabdAalaMkAra temaja arthAlaMkAra banemAM kare che. rudraTa ane mammaTane anusarone te bho zabdazleSanA ATha prakAra Ape che. vaLI teA zleSane arthAlaMkAra tarIke paNa nirUpe che. vidyAnAtha zleSane zAbdika sAmpa tarIke ALakhAbe che. teo sabhaMga ke abhaMga evA prakAro ApatA nathI. zleSanuM nirUpaNa teo arthAlaMkArAmAM karatA hovAthI zleSa temanA mate arthAlaMkAra che evaM kahI zakAya. zleSanA teo traNa prakAre Ape che; jyAre bane artho (1) prakRta hoya (2) aprakRta hoya ane (3) eka artha prakRta ane bIjo aprakRta hoya, appayya dIkSita zleSane arthAlaMkAra tarIke nirUpe che. ane tenA sabhaMga ane abhaMga evA ve vibhAgo pADe che. vaLI zleSa dvArA AvatA be artho (1) prakRta (2) aprakRta ke (3) eka prakRta ane bIjo aprakRta hopa te pramANe paNa teo vibhAga pADe che. jagannAthanu zleSanirUpaNa jotAM evaM lAge che ke teo mammaTa ane ruyyakanA matona mizraNa kare che. mammaTe ApelA zabdazleSanA ATha prakAro temaNe svIkAryAM nathI parantu mammaTe bhApelA zabdazleSanA sabhaga ane abhaMga evA be bhedo temaNe svIkArya che. mammaTanA arthazleSane For Personal & Private Use Only

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zleSaalaMkAranu svarUpa 27 teo zuddhazleSa kahe che. ruyyake zabdazleSa ane arthazleSa ApyA che, tene tebho anukrame sabhaMgazleSa ane abhaMgazleSa evu nAma Ape che, temaja ruyyakanI jema teo zleSane arthAlaMkAra mAne che. parantu ruyyake ApelA ubhayazleSane teo svIkAratA nathI. vaLI ruyyakane anusarIne teo baMne artha prakRta hoya, aprakRta hoya, ke eka artha prakRta ane bIjo aprakRta hoya te pramANenA traNa bhedo paNa Ape che. ruyyake be arthonA prakRta, aprakRta, ke eka prakRta ane bIjo aprakRta evA je be prabhedo ApyA tenAthI ileSa alaMkAranu nirUpaNa kAMika guMcavaNabhayubanyu che. A badhA ja prabhedonA udAharaNo ApavAM azakya nahIM to paNa atikaThina to che ba. ruyyakanI sarakhAmaNImo mammaTanu zleSavibhAjana vadhu tarkasaMgata lAge cha kAraNa ke dviarthI abhivyaktinAM dareka pAsAne te AvarI le che. ruyyakanAM vibhAjanamAM mammaTanA arthazleSane AvarI levAyo nathI tethI ruyyakanu vibhAjana teTale aMze apUrNa gaNAya. arthazleSane sthAna ApIne ane tene zuddhazleSa ebu' nAma ApIne jagannAthe A apUrNatAne dUra karI che. zleSa jyAre bIjA alaMkAro sAthe saMyojAya tyAre zleSanI sthiti vinA traNa mato jagannAtha Ape che paraMtu teo mammaTano mata svIkAre che ane evo abhiprAya ope che ke zleSaalaMkArarnu svataMtra kSetra che chatAM te bIjA alaMkArono anugrAhaka thaI zake che. zabdazaktimUladhvanimAM vAcyArtha karatAM vyaGgayArtha gauNa che evu saSTa pratidina kayu cha temAM jagannAthanI buddhinuM UMDANa ane maulikatA pratibiMvita thAya che. mAtra eka zliSTa vizeSyane kAraNe zabdazaktimUladhvani dhvaniprabheda kahevAya te kAraNa tene dhvaninI kakSAmAM mUkavA mATe pUraMtu nathI. dhvanikAre samAsoktinI guNIbhUtavyaGgaya kAvyanI kakSAmAM gaNanA karI che jyAre zandazaktimUladhvanine dhvaniprabheda mAnyo che. dhvanikAranoM A mA temanA uttarakAlIna AlaGkArikoe svIkAryo che. dhvanikAra jevA AlakArikasaraNivyavasthApakanAM prAmANyane jagannAtha paDakAre che ane evA niSkarSa para Ave che ke zabda zaktimUTadhvanimAM vAcyArtha, vyaGgayArtha karatAM vadhu sudara che. praleSa ghaNo camatkRtipUrNa alaMkAra che. dviarthI zabdo varNanIya viSayane viziSTa zobhA ane camatkRtinu pradAna kare che. rilaSTa zabdo sarva bhASAomAM hoya che paraMtu praleSa alaMkAre saMskRta sAhityane eka viziSTa samRddhi ApI che. A samRddhie eka bAju saMskRta sAhityane Wit-vAgvaidagdhya-Apyu che. WitmAM buddhiyukta vinoda hoya che ane tethI A vinodane amuka varga ja mANI zake che. zliSTha zabdaprayogo kavinA bhASA paranAM prabhutva ane pAMDityanA paricAyaka banI rahe che. rAjAonI sabhAmAM, kAvyagoDIomAM ke paNDitonA kAvyavinodomAM rilaSTa zabdothI khuba camaka AvatI tethI leSa alaMkAre kavione ane gabalekhakone khUba AkarSyA ane mahAkAnyo, kathAo ane AkhyAyikAomA leSa alaMkArano chuTathI prayoga thavA lAgyo. parantu zleSanA vadhAre paDatA prayoge sAhityamA eka prakAranI kRtrimatA ANI. vaLI xleSa jyAre madhyamakakSAnA kavio dvArA prayojAya tyAre pramAdaguNano lopa thato. Ama leSa pratyenA kavionA AkarSaNa sAhityane kRtrimatA arkI, tene nirbaLa ane nIrasa paNa banAvyu. kAvya Urmino vyApAra che ane UrminaM pratyAyana te ja kAvyana lakSya che. kavinA zabdomAMthI UrminuM A pratyAyana eTalaM zIghra thAya che ke Anandavardhane rasadhvani (UrmikAvya) ne asaMlakSyakramavyaGgaya (jemAM zabdanA judA judA vyAparomAMthI pasAra thaI bhAvakanu mana paryate rasanI anubhUti kare tyAMsudhInA kramo kyA ane kyAre pUrA thayA tenI khabara na paDe) tevo kahyo rasaniSpattinI A prakriyA atisukamAra ane sakSama hovAthI vacce jarA paNa vighno Ave tene sahI zakatI nathI. rilaSTa zabdo. For Personal & Private Use Only

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citrA pra. zukaM mAMthI thatI arthapratItimAM bhAvaka thor3o mAnasika AyAsa anubhave che. rasarUpI aMtimaM lakSya sudhI pahoMcatAM, zabdonA zleSane samajavA manane thoDuM thobhavuM paDe le tethI asaMlakSyakramavyaGgaya evA rasadhvanimAM Anandavardhane leSane AvakAryoM nathI. parantu leSano camatkRtine dhyAnamalaI zabdazaktimUladhvanimAM AvI camatkRtine mAnya rAkhI che. kavione priya evA zleSa alaMkAra AlaMkArikoe kALajIthI vistRta nirUpaNa kayuM che. udbhaTe zleSa alaMkAranI zAstrIya vyAkhyA apo. jagannAthe A alaMkAranAM samagra vAsAMnuM nirUpaNa karyu. jagannAthanu zleSanirUpaNa tenA pUrvavattIM AcAryonAM nirUpaNamAM je kAMI acokkasa hatuM tene gALI nAMkhe che. For Personal & Private Use Only

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itihAsaveM svarUpa ane teno prAsaMgikatA (itihAsane lokapriya banAvavAnA upAyanA saMdarbhamAM)* Ara. ela. rAvala koI paNa deza ke samAjanA itihAsane raz2a karavAmAM Ave che te pahelAM e itihAsane zAstrIya dRSTie be prakAranA tabakAmAMthI pasAra yaduM par3e che. prathama tabakA daramyAna itihAsamuM nimna-mALakhu (infra-structure) taiyAra thAya che, jemAM itihAsakAra e sthaLa ke samAjanA bhUtakALane potAnI bauddhika pravRtti dvArA chato kare che, ane tema karavA mATe te aitihAsika dRSTie mahattvanI sAmagrI-dastAvejo, banAvo, avazeSo-vagerene bane teTalI taTasthatAthI tapAsI ekaThI kare ke ane tenA AMtara-saMbaMdhonu saMzodhana kare che. A bauddhika saMzodhananI pravRttino draSTA ane pasaMdago karanAra itihAsakAra pote ja che. parantu bIjA tabakkAmAM jyAre itihAsakAra e itihAsane AkharI lekhita svarUpa Ape che tyAre itihAsanu uparI-mALakhu (super-structure) taiyAra kare che. sAmAnya rIte itihAsamAM rasa dhavanAra vAcaka varga pAse itihAsanu A uparI mALakhu (super-structure) rajU thayelu hoya che Ama itihAsa-saMzodhanapravRtti e itihAsanu nimna mALakhu (infra-structure) che, jyAre te saMzodhana pachInu AkharI lekhita svarUpa tenu uparI-mALakhu (super-structure) che. tethI jyAre ApaNe itihAsane lokapriya banAvavAnA upAyonI carcA karIe chIe sAre ApaNe jANIe chIe ke bahujanasamAja itihAsanA parI mALavAnA svarUpanA saMdarbhamAM ja jALI rAkhavAmAM AvelI aitihAsika kRtio, sthaLo ke avazeSone jovAnI dRSTi keLave che. mArI dRSTie Aje ApaNe itihAsa viSayanA saMzodhananI TekanIkanAM judAM judAM pAsAnI carcA karatA nathI, parantu ApaNo hetu itihAsanA uparI mALakhoM dvArA rajU karAtI itihAsa-cetanA samAja para kaI rIte asara kare che, ane te aMge samAjanA kyA prakAranA, keTalA prabhANamAM ane kayAre pratibhAvo paDe che te jobAno che, ane sAthe sAthe e paNa vicAravAnuche ke A itihAsacetanA lokonI sAmUhika cetanAno bhAga kevI rIte banI zake ke jethI samAjamAM jyAre itihAsa navo vaLAMka laI rahyo hoya te vakhate pedA thatA paDakArane samajavAnI te kSamatA pedA kare. (2) sAmAnya rIte samRddha ane sukhI avasthA daramyAna mAnavasamAjane itihAsa ciMtana karavAnI Teva hoto nathI. AvA samaya daramyAna e samAja itihAsanA pravAhamAM jIvavAno saMtoSa mAne che. vaLI sanRdvinI Toce pahoMcelo samAja ema ja mAnI le che ke tenI peDhIne itihAsano jhagATo kyAreya paNa lAgavAno nathI. A samRddhikALa daramyAna samAjamAM khoTo AtmavizvAsa pedA thayelo hoya che. pariNAme samRddhie pedA karelI khoTI cetanAmAM jIvato e samAna itihAsanA pravAhamA taNAi jaine potAnI asmitA khoI bese che. ane tene pariNAme te samAjamA itihAsanI kaTokaTI (historical crisis) pedA thAya che. mAnava itihAsamA keTalIye bhautika dRSTie samRddha saMskRtio kALano koLiyo banI gaI che. e rote jotAM samayanA paDakArone aMgenI samAnatA ane A paDakArone samajone tene javAba ApavAnI zakti itihAsa-cetanA * mAdhavapura-gheDa mukAme gujarAta itihAsa pariSadanA paJcama jJAnasatrA rajU karavAmAM Avelo nibaMdha : 26, 27 okaTobara, 1978 For Personal & Private Use Only

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Ara. ela. rAvala dharAvatA samAjamAM ja hoI zake. A itihAsa-cetanAnA saMdarbhamAM ApaNe itihAsanI kaTokaTI (historical crisis) jevA mahattvanA prazna aMge paNa vicAra karavAnI jarUra che, kAraNa ke jene ApaNe lokapriya banAvavAnI carcA karIe chIe e itihAsanA svarUpane navA parimANathI tapAsavu e atyanta Avazyaka che. mAnavaitihAsanA judA judA tabakAo daramyAna dareka vyakti ke samUha tenI sAme AvatI navo paristhati-pachI A paristhitio prAkRtika paribaLonu pariNAma hoya ke mAnavasarjita hoya-teno mukAbalo karavA mATe jovanano cokkasa dRSTikoNa ke mAnyatA race che. A mAnyatA phakta boddhika mAnyatA nathI, parantu jIvana jIvavAno adamya AvazyakatAmAMthI pedA thayelo buniyAdI mAnyatA che. A mAnyatAne ApaNe yuga-pravAha ke yugacetanA (zeitgeist) tarIke oLakhAvI zakIe. vyakti ke samA jano potAnA jIvana vizeno dRSTikoNa moTA bhAge | yuga-pravAha para ja ravAyelo hoya che. paraMtu pAre A buniyAdo mAnyatA para racAyelA mAnavasaMbandho ane javana satata badalAtI paristhitine hala karavAmAM niSphaLa jAya che tyAre itihAsanI kaTokaTI pedA thapa che. Aje ApaNe e itihAsanI kaTokaTInA yugamA jIvIe choe. itihAsaabhyAsano hetu e rate A kaTokaToonA svarUAne samajavAno hoi zake. jovanamAM pedA thayelA kaTokamInA kALa daramyAna vyakti ke samAja eka prakAranu khAlIpaNu anubhave che. tema chatAM ghagI-: vAra itihAsanI kaTokaTInA kALa daramyAna samAja A khAlIpaNAno sodho mukAbalo karavAne badale potAno agAunI mAnyatAne ja pakaDIne jIvavAno Agraha rAkhe che, tyAre vyakti ke samAjanA jIvanamAM AMtaravibhAjana pedA thAya che. AtrA AMtavibhAjanavALo manuSya ke samAja kRtrima ke DhAMgI che. te itihasanA artha no paNa anartha kare che. Avo kaTokaTI vakhate jIvananA ekAda arachallA pApAne akhina jIvananu svarUpa AzvAno Agraha sevAmAM Ave che. pachI te pAsu saMkucita dhArmika mAnyatAnu hoya, rASTravAdanu hoya ke garIbAi haThAvavAnu hoya. A eka ja pAsAthI samagra jovanane samajatrAno Agraha jIvanane vikRta banAve che. itihAsane lokapriya banAvato vabo itihAsamA abhyAsInI e javAbadArI che ke koI sthaLa ke samAjako itihAsa phakta eka ja dRSTikoNa ke pAsA para badhAre paDato bhAra mUkIne rajU na kare. vaLI Adhunika yugamAM vijJAna karatAM paNa vijJAnavAde mAnavasaMbandhone AkAra ApavA mATe bhAre prayAsa karyo che, pariNAme bhautikavijJAna para AdhArita vadhu paDatI vijJAnavAdI zradvAe vyaktinI AMtaracetanAno hAna karyo che. ane tetho ja AjanA yugamAM jIvanano sodho mukAbalA ane teno sparza karavAnI saMvedanazIlatA buThI thaI gaI che. eTale ke badalAtI paristhitimA nabo jIvanasaMdarbha samajavA mATe Atmastha thavAnI vRtti lagabhaga naSTa thaI che. temAM itihAsanA abhyAsIo paNa apavAda rUpa natho rahyA. paraMtu teno sAthe e paNa eTalu ja sa.cucha ke AvI kaTokaToja Atmastha thavAnI vRttine pAchI sajAga kare che. AthI ja jene ApaNe lokapriya banAvavA mAMgoe chIe te itihAsanA abhyAsarnu mahatva jIvanane samajavA mATe vizeSa rahya che. (3) jIvanano itihAsa sAtheno sIdhA saMbaMdha che e to ApaNe jANIe chIe. jIvana eTale ja saMbaMdha To exist is to exist in relation to some thing. A saMbaMdha traNa prakArano hoI zake. vyaktino potAnI sAtheno eTale ke potAno AMtaracetanA sAtheno, prakRtinA For Personal & Private Use Only

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itihAsa svarUpa ane tenI prAsaMgikatA 31 tatro sAno ane trIjo vyakti vyakti vacce ke mAnavasamAja sAtheno. A tristarIya saMbaMdhane sthaLa ane kALanA saMdarbhamAM jovAno prayAsa e che itihAsano abhyAsa itihAsa ciMtana e jIvanane tenI akhilAimAM samajavAno prayAsa che. tethI itihAsa svarUpa kAyamI ke cokakasa mALakhAmAM rahetuM nathI, kAraNa ke jIvanane cokkasa mAnyatA ke mALakhAmAM bAMdha azakya che. tethI ja hakIkatamAM itihAsa koI eka kAyamI svarUpa na hoI zake. vaLI jene ApaNe bhUtakALa jIvana kahIe choe te hakotamAM vartamAna kSaNe saMbaMdhonA saMdarbhamAM khullo thato bhUtakALa che. bhUtakALa sAyeto jIvaMta saMbaMdha bhUtakALanu vartamAnamA rUpAntara kare che, e arthamA ApaNu jIvana batrA yugonu vartamAnamAM pariNamelaM eka aTaka sthAna che. A saMdarbhamAM na itihAsane lokapriya banAvavA mATe ApaNe itihAsane dastAvejomAMthI mukta karavo paDaze. teno artha e nathI ke aitihAsika sAdhana-sAmagrInuM mahattva nathI. tenuM mahattva che, paraMtu e badhAM itihAsanAM sAdhano che, jyAre itihAsa to jIvaMta vastu che. ApaNA vartamAna jovana sAthenA sIdhA saMbaMdha dvArA ja bhUtakALanA banAvo ApaNA jIvanano bhAga bane che. tethI ja vartamAnanA saMdarbha arrat bhUtakALano abhyAsa bhramaNA paidA kare che. bhUtakALanA banAvo ke ghaTanAono abhyAsa aataant e ghaTanAonA AMtara--saMbaMdhonuM javaMta svarUpa zodhavAno prayAsa che. koi cokkasa sthaLa ane samaye phakta banatI ghaTanAnuM nirUpaNa e to itihAsanuM bahAranuM khokhuM che. te sAcA arthamAM itihAsa nathI, pachI bhale te ApaNA mATe taddana Avazyaka hoya. kharI rIte to banelo ghaTanAno jIvaMta artha te samayanI yuvAna peDho, pukhta vayanI peDhI ke vRddhAvasthAmAM AvelI per3hI mATe taddana judo judo hoya che. bhAratano prathama svAtaMtrya divasa ke gAMdhIjInA khUnanI paLa bhale eka ghaTanA hoya, parantu 20 ke 25 varSanA yuvAna mATe, 40 thI 60 varSanA pAkaTa banA prauDha mATe ane 60 ke tethI uparanI vayanI vyakti mATe tenA jIvananA saMdarbhamAM tenu mahattva dudu che. Ama koi paNa samayanA itihAsano sAco khyAla mAnava vananI A tristarIya samayavistAranI samupasthitinA saMdarbhamAM ja AvI zake Ama itihAsano vartamAna jIvana sAtheno sIdhA saMbaMdha che eno artha e che ke samayanA pravAhamAM dareka vayanI peDhI bhUtakALA banAvone potAnA saMdarbhamAM jura che. mATe ApaNe ema paga kahI zakIe ke bhUtakALa sthira nathI, vartamAnanA saMdarbhamAM te satata badalAto rahe che. vaLI, ahIM e jo jarUrI che ke itihAsamAM jene ApaNe 'hakIkata' (fact) kahIe chIe te 'te je che' nA arthamAM nahIM, paraMtu ApaNA cittamAM ApaNA potAnA mujaba je pratibimbita thAya che te che. aMgrejI zabda fact leTina zabda facta mAMthI Avyo che. teno artha ' things that have been made' evo thAya che, mATe vastunu svarUpa "samajavA mATenI bhautika vijJAnanI paddhatino upayoga itihAsanA abhyAsa mATe yogya nathI. bhautikavijJAnanI paddhatino upayoga itihAsanI sAdhana - samagrIne cakAsavA pUratA maryAdita rIte yaha zake, parantu temAM itihAsanA AtmA pragaTa thato nathI. kAraNa ke A paddhati (Empiricism-positivism ) pratyakSajJAnavAda para racAyela che. jo ke have tenI maryAdAo itihAsa temaja samAja-vidyA onA abhyAsamAM paNa spaSTa rIte vartAi rahI che, kAraNa ke A prakAranI paddhati bhUtakALane sthira vastunA svarUpamAM cakAsavAno prayAsa kare che, parantu ApaNe joi gayA ke jIvaMta saMbaMdhonA saMdarbhamAM bhUtakALa sthira nathI. bhUtakALano ghaTanAnA AMtarasvarUpa jJAna te ghaTanA sAnA sIdhA saMbaMdha dvArA ja prApta thatuM hovArtha itihAsanuM jJAna vizeSa pramANamAM anubhUtimUlaka he For Personal & Private Use Only

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32 Ara. ela. rAvala ghaTe ke jethI ApaNe sAmAjika saMbaMdhomAM ApaNI javAbadArIo vize vizeSa samAna rahI zakoe. e rIte jAtAM itihAsa e samayanA vaheNamAM mAnava saMbaMdhomAM javAbadArI ono saMdarbha che. bhArata jevA avicchinna sAMskRtika vAraso dharAvanAra dezanA itihAsanI khAsa viziSTatA e raho che ke ApaNA samAje kaMika aMze aitihAsika mUlyone AtmasAta (internalise) karyA che bhAratIya samAjane jIvanamA preraNA meLavA mATe pazrimanA samAjo jeTalAM pUtaLAM ke myujhiyamanI jarUra paDI nathI. itihAsa-cetanAne jagAvavAmAM A badhAM sAdhanAnu mahattva che ja, parantu jIvaMta atItane AtmasAta karanAra ApaNA samAje kalA, sthApatya temaja gAthA o, lokagIto, sAhitya ke vArtAo ane praNAlio dvArA itihAsanI sabhAnatA thoDA yA ghaNe aMze jALavI rAkhI che. tethI ApaNA samAjamAM itihAsane lokapriya banAvavA mATeno prayAsa jIvaMta itihAsane badale phakta zuSka bauddhika dRSTikoNatho itihAsane jovAnA prayAsamA na pariName te jAvAnI barUra che. kAraNa ke e paristhitimA itihAsa phakta bauddhikonA rasano viSaya banaze parantu temAM samAjano dhabakato aAtmA nahIM hoya. ApaNA bauddhikoe itihAsano abhyAsa vizeSa karIne Europocentric view point- pAzcAtyasamAja-kendro dRSTikoNathI ja ko che. A dRSTikoNa aMgrejI zAsana daramyAna ApaNA mAnasa para ThasAvavAmAM Apyo che, ane habI paNa temAMthI ApaNe mukta thayA nathI. jo ke tenI sAthe ApaNe e paNa kALajI rAkhavI ghaTe ke itihAsane nAme .. poSavAmAM AvatI bhramaNA tathA ApaNI prAcIna saMskRtinA bhavya puruSArthanI mUDI para hAthapaga bAMdhone besI rahe bAnI vRtti AtmaghAtaka na bane. bhUtakALa nAM badhu sAru ja hatuM evA rUpAlo mithyAbhimAnane poSe che. temAMtho AtmavaMcanAno rupAla pedA thAya che. parantu ApaNe je arthamA itihAsa-cetanAnI carcA karIe chIe te to javAbadArIbharyA jIvanane chata kare che. vaLI jene ApaNe bhUtakALanI kalpita vAto kahIe chIe te bhale aitihAsika paddhatinA gaLaNAmAMtho pasAra na thatI hoya tema chatAM ghaNIvAra A kalpanAoe bhAratIya samAjanA itihAsane ghaDavAnAM khUba mahattvano phALo Apyo che. rAmAyaNa ke mahAbhAratanI keTalIye ghaTanAo ke prasaMgo aitihAsika pramANabhUtatAnI dRSTie kalpita gaNAya, parantu A prasaMgoe ApaNA samAjamAM je sAMskRtika vAyumaMDaLa (cultural ethos) pedA karyu che ane tenA dvArA je mUlyo prasthApita karyA che tenI samAja para paDelI asara to nakkara che tene| svIkAra karavo ghaTe. 1857 nA viplabane bhale AjanA itihAsakAro ke samAjazAstrIo navAM ane jUnAM mUlyo vaccenu gharSaNa ane sAmaMtazAhI mUlyo para racAyelA samAjane TakAvavAnA chellA prayAsa tarIke ghaTAve, tema chatAM A viplave bhAratanA svAtaMtrya saMgrAmanA preraka tarIke ane svAtaMtrya sainAnIonA dhruvatAraka tarIke kAma karyu che te paNa hakIkata che. Ama itihAsa-cetanAne samagra rIte lakSamAM laie chIe tyAre itihAsanI lokapriyatAno mApadaMDa phakta zALA ke kolejamAM itihAsa viSaya laine bhaNanArA vidyArthI monI saMkhyA ane temane maLatI nokarInI tako parathI nakkI na thAya. tema chatAM, itihAsa-cetanAnA phelAvA mATe zALAkoleja, ke yunivasiTI kakSAe itihAsanA zikSakanI jabAbadArI ochI thato nathI. dareka gAma ke zaherano itihAsa te gAma ke zaheranI viziSTatA ane aitihAsika dRSTie mahattvanA tenA avazeSo jALavI rAkhavA mATe, zAlA ke koleja ane grAmapaMcAyata ke myunisipAliTI vaccenA sahakArathI eka ekama paNa UbhukarI zakIya. Ama dareka gAma ke zahera dezanA itihAsanA saMdarbhamA potAnA itihAsa vize sabhAnatA keLave eTaluja nahiM balke te dvArA dezaprema ane For Personal & Private Use Only

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itihAsa svarUpa ane tenI prAsaMgikatA vizvapremanI bhAvanA paNa keLave. A kAryamA itihAsano zikSaka khUpa mahattvano bhAga bhanavI zake ke. proDha zikSaNanA bhAMga rUkhe, itihAsako zikSaka lokone bhAratIya saMskRti ane duniyAnA itisAno paga paricama ApI sake tema che. sAye sAthe zALA, koleja ke yunivarsiTI kamAe prApakhAmAM Avata itihAsAsa zikSaNanA svarUpa maja abhigamamAM paNa mULabhUta sate pherakAramA mAnazyaka cha baLI e ThasAmabAnI paNa barUra ke itihAsanA abhyAsa vagara mAnava-vidyA ame samAja-vidyAnI koI paNa zAkhAko vikAsa sAcA arthamA na thai zake. parantu tema karavA mATe avihAsanA abhyAsakramamA samAprazAstro ane mAnavavidyAonA AMtarasaMbaMdhano paNa yogya rIte samAdeza karako jarUrI gaNAze. vaLI itihAsano abhyAsa vartamAnane ja anulakSIne thavo ghaTe.nahIlara itihAsano abhyAsa tenI prAsaMgikatA gumAvaze, e rote jotAM itihAsanA abhyAsano zaramAta bhUtakALamAtho vartamAna taraphanA vaheNanA saMdarbhamAM saMpUrNa rIte na karatAM thoDA pramANamA vartamAnalI bhUtakALanA pravAha tarapha karavI paNa yogya maNAze. kadAca A vidhAnane vicitra ane visaMmata gaNavAmAM Ave, parantu jyAM sudhI vartamAna paristhitinA nakkara svarUpanA abhyAsa para bhAra bhUkavAmAM nahIM Ave tyAM sudhI bhUtakALane paNa jIvaMta svarUpa ApI nahIM zakAya. pravartamAna sthitinA Arthika, sAmAjika, sAMskRtika, manovaijJAnika ke pachI rAjakIya paribaLonA AMtara-saMbaMdho vizegI pakaDa itihAsanA abhyAsIe prathama meLavavI paDaze. kAraNa ke anekAMtavAdI dRSkioNathI vartamAna paristhitinA masparzI abhyAsanI AvazyakatA ja bhUtakALamAM vizeSa rasa pedA karaze.. __ Adhunika yugamAM vaijJAnika zodhakhoLa, audyogika krAMti, sAmrAjyavAda, saMsthAnavAda ane tenAM pariNAmasvarUpa be vizvayuddhoe Aje je paristhiti sI che tene lIdhe mAnavasaMbaMdhomA parivartananI .gati khuba jhaDapI banI che. aNuzastro ane avakAzavijJAnanA ApaNA yuge navA paDa kArA pedA - karyA che. Aje duniyAnA vidvAna arthazAstrIonA eka jUthe (Rome club) The L mits to Growth nAmanA pustakamAM bhautika ke Arthika vikAsanI maryAdAbholo sAta Apyo che. te ja rIte mahAna itihAsakAra ToyanvInA Surviving Future mAM mAnavapAtane cetavaNI ApavAmAM AvI che ke jo pRthvI paranI kudaratI saMpacino upayoga khor3I jaruriyAto (false wants)nI poSaka samRddhinI AMdhaLI doTa pAchaLa karavAmAM Avaze to te kahevAtI pragati mAnavajAta mATe AtmaghAtaka nIvaDaze. Aja amerikAnI vastI duniyAnI kulavastInA cha TakA hovA chatAM te duniyAnA utpAdana mATe vaparAtAM sAdhanonA 50 TakA jeTalAM sAdhanonI upayoga kare che. vaLI e paNa bhUlavu na joie ke bIjA vizvayuddhanA aMta pachI thI laine 1976 sudhImA samaya daramyAna kula 133 jeTalAM nAnAM moTAM yuddha thayAM che ane te paNa garIba dezI bacce ja thayAM che. te parathI eka vastu spaSTa vAya che ke itihAsano gaMbhIra ambAtI phakta bhUtakALa na vAgoLatAM kRtrima samRddhi, vastIvadhAro, bhUkhamarI ane vAyupradUSaNa janmAvanArI vartamAna paristhitinI gaMbhIratA samajavA prathama prayAsa karaze. pravartamAna paristhitinA banAvo ke ghaTanAone itihAsanA abhyAsI ke saMzodhanakArathI aDakAya nahIM te prakAranI cokhaliyAvRttimAMthI bahAra Avag paDaze. atyAre mAnavajAta iti hAsanA tribheTA para kabhI che. teno samakSa kai dizAmA javu tenI pase dagI karavAnI gaMbhIra jabAbadArI che. e pasaMdagI mATe jIvaMta bhUtakALa ja itihAsanI prAsaMmikatA pedA karaze. For Personal & Private Use Only

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Ara. ela. rAvala . - Ama vartamAna jIvananA saMdarbha vagaranA itihAsanA abhyAsano kaMha artha nathI. jIvana akhaMDa che. e nadInA askhalita pravAha jevu che. tene koi paNa mUlya ke vicArasaraNImAM kAyamI bAMdhIne tapAsI na zakAya. e rIte jotAM itihAsa e cokkasa mALakhAmAM bhUtakALanI mahitIno saMcaya nathI. Aje itihAsanA moTAbhAganA pAThyapustako paNa sAcA jIvaMta itihAsanAM svarUpane raz2a karatAM nathI. ApaNe AvA pAThyapustako dvArA itihAsane jaDa ane baMdhiyAra banAvI dIgho che. aitihAsika saMzodhanano chevaTano hetu vartamAna jIvananA saMdarbhamAM itihAsanI prAsaMgikatA prakaTa karAno che, je saMzodhana (research) pUrato sImita na rahetAM jIvananA satyo zodhavA preraNA Ape. agAu ullekha karayAmAM Avyo te pramANe Ajano ApaNo yuga itihAsanI kaTokaTIno yuga che. svAbhAvika rIteja itihAsanI cetanAne pragaTAvavAnI ApaNI javAbadArI vizeSa che, kAraNa ke itihAsa e sthaLa ane kALanA saMdarbhamAM jIvananAM aneka svarUpanu ciMtana che. tethI itihAsanA abhyAsano aMtima hetu to krAMta-draSTA-kavi thavAno cha je samayanA vaheNamAMpaNa samayAtIta sattA (Existence) nI jhAMkhI karI zake. A samayAtIta sattAno zAMkhI karavA mATe jo ApaNe itihAsano cetanA tathA dRSTi keLavIe ane lokAne te dRSTi ApavA prayAsa karIe to ja itihAsane sAcA artha mAM lokapriya banAvI zakAya. zrIkRSNe gItAnA 11 mAM adhyAyamAM pAtAnuM 'vizvarUpa' pragaTa karIne arjunane kahayu: pazya me pArtha rUpANi zatazo'tha sahastrazaH / .. nAnAvidhAni divyAni nAnAvarNAkRtIni ca // . -: (he pArtha! mArAM aneka prakAranAM tathA aneka varNa ane AkRtivALAM seMkaDA ane hajAro divya rUpA tu jo.) bhane sAye umeyu ke / na tu mAM zakyase draSTumanenaiva svacakSuSA / - divyaM dadAmi te cakSuH pazya me yogamaizvaram // (paraMtu pAtAnAM A (carma) cakSuthI ja tumane jovA samartha nathI (mATe) hu~ tane divyacakSu ApuM chu; (tenAthI) maare| IzvarIya yoga tu jo.) . ... A vizvarUpadarzana te itihAsadarzana. je zabda, samaya ane sthaLanI maryAdAomAM hobA tAM temanAthI para che, te jAvA mATenI dRSTi e divyadRSTi, ane te ca samyaka itihAsadRSTi, (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) For Personal & Private Use Only

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itihAsana svarUpa ane tenI prAsaMgikatA (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) (15) pArekha, ma. go., sRSTikrama nAM dabANonA rAjakIya sUcitArtho : 'samAja' (amadAvAda, sapTembara, 1975) (16) rAvala, ra. la., "hu~'-'tu' vaccenA saMvAdano udgAtA : mArTina byubara. 'saMskRti' (bhamadAvAda, okTobara, 1974) For Personal & Private Use Only

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sAhitya pratibhA - - nakAva sarasvatI svAdu tadarthavastu niHSyandamAnA mahatamA kavInAm / alokasAmAnyamabhivyanakti parisphuranta pratibhAvizeSam // 1 - pratibhAprasAdAdidha mahAkavipadavoM labhante shRdyaaH| sa eva mahAkaviryasya pratibhAyA~ svata:.. sphurtirvidayate / navanavonmeSazAlinI prajJaiva prtibhaaprpryaayaa| kAvyasya kAraNIbhUtA sA tasya ca nirmAtrI zaktiriti / bhAkopayoginoH zabdArthayoranveSaNe vayaMmAnavastUnAM prakRtyA ca kaveH pratibhA samullasati / prati-pUrvakasya bhA-dhAtoH ka-pratyayAnte TApi pratimeti sidhiH / pratibhAti iti prati-pUrvakasya bhA-dhAtoH "Atazcopasarge" ityAdinA api siddhirjAyate / tena yattattvaM vastu vI ci. bhAsya bhavati tadeva pratibhAvilAsa: camatkArAtizayo vA / iyameva pratibhA kAvyasaunda karmaNi sphurt.| na ceyaM pratibhA pratyakSobhUtA api indriyArthasannikarSajanyA / api tu saMskArajanyA, yI khalu bAleSu janmAndheSu apeM kaviSu kavitvazaktitvena sphurati / uktaJcAcAryeNa rAjezekharaNa - . apratibhasya padArthasArthaH parokSa iva pratibhAvataH punaspazyato'pi pratyakSa iva yato medhAvirudrakumAradAsAdayo jAtyandhAH kavayaH zrUyante // ' prAktanajanmanaH saMskAraH eSAM kavInAM kavikarmaNi virAjate iti prAcyasamAlocakAnAmabhimatam / "kavInAM navA dRSTiH" iti tatrabhavata AnandavardhanasyAzayaH / gurUpadezAdazyatuM zAstra jaDadhiyo'pyalam / . kAvyaM tu jAyate jAtu kasyacit pratibhAvataH // iti tAvadabhimatamAcAryasya bhAmasya / naisargikI pratibhA anyatamaM kAvyakAraNamiti AcAryo dnnddii| yaduktaM tatrabhavatA kAvyAdarza naisargikI ca pratimA zrutaJca bahu-nirmalam / amandazcAbhiyogo'syAH kAraNaM kaavysmpdH||4 sA pratibhA pUrvajanmanaH guNaiH sambandhitA-"pUrvavAsanAguNAnubandhi pratibhAnamadbhutam / " anayoH cirantanAcAryayorabhimatena samadhikatayA prabhAvitA AlaMkArikAH / AcAryo vAmano vistRtarUpeNa pratibhAmAlocitavAn / kavayo viprakArA ityAzayastasya / arokinaH satRNAbhyavahAriNazceti kavayaH / AdyAH vivekitvAt yathArthakAvyasRjane samarthAH, antimAstu tadivaparyayAt neti / vAmanAcAryaH kAvyAlaMkArasUtravRttaH tRtIye adhyAye kAvyAGgamallikhya lokavidayAprakIrNabhedena tasya trividha vibhAga kRtavAn / prakIrNe vibhAge tatrabhavatA pratibhA AlocitA-"lakSyajJatvamabhiyogo vRdghasevAvekSaNaM pratibhAnamavadhAnaM ca prakIrNam " antime pratibhAmullikhyApi kAvyasya bIjarUpeNa pratibhA tenAGgIkRtA-"kavitvabIjaM pratibhAnam" kavitvasya bIjaM kavitvabIjam janmAntarAgatasaMskAravizeSaH kazcit / yaM bIjaM vinA kAvyaM na niSpadyate niSpannaM vAvahAsAyatanaM syAt / daNDinaH panthAnamanusaratA tena sahajAyAH pratibhAyA eva prAdhAnyaM pratipAditam / For Personal & Private Use Only

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sAhitye pratimA "tasya kAraNe tritayaM vyApriyate zaktivyutpattirabhyAsaH zaktiH pratibhA samAyaka ityAzayastasya / zabdArthoM zaktyA manasi saMnidhIyate, tayoH sArAsAragrahaNanirAsau vyutpattyA kriyete, abhyAsena zakterutkarSa AdhIyate iti zaktyAdivyApAraH / AcArthasya rudraTasya mate sahajotpAdayAbhedAt pratibhA vidhA bhavati / kavipratibhA rasAtmaka rUpaM kathaM sRjati tasya mArmikAlocanA saMdaTamahimabhaTarAjazekharapAdaiH kRtA / rudraTairuktam - manasi sadA susamAdhini visphuraNamanekadhAbhidheyasya / akliSTAni padAni ca bibhAnti yasyAmasauM zaktiH // " sau zaktireva pratibhA samAhitacitte yasyAH unmeSAt prasannai: padaiH abhidhayArthasyai vividha parisphuraNaM bhavati / mahimabhaTTasyApyAzayo'nurUpaH - rasAnumuNazabdArthacintAstimitacetasaH / kSaNa svarUpasparzotthA prazaiva pratibhA kaveH // "kAyono navA dRSTiH" iti tAkcatrabhavata aanndvrdhnsyaabhimtm| dhvanyAlokAsya caturtha adhyAya AcAryemAnandavardhamena pratibhA AlocitA / kAvyajagati kaviH prajApatitubhya: / svecchayA sau. kAgajagati parivartana sAdhayati / - apAre kAvyasaMsAre kavirekaH prjaaptiH| yathAsmai rocate vizvaM tathedaM parivartate / / zRGgArI cekaviH kAvye jAtaM rasamayaM jagat / sa eva vItarAgazcennIrasaM sarvameva tat / / 10 agnipurANe'pi eSaH pAThaH samupalabhyate / vidyamAnAyAM pratibhAyAM kAvyaM svata eva sphurati / "kAvyaM tu jAtu jAyeta kasyacit prtibhaavtH|''11 pratibhA tAvat kAvyavidhAtrI zaktirUpeti vakroktikAramatam / sA ca kAvyamArgaprasAdayitrI / yadAha tatrabhavatAM kuntakena "yadyapi dvayorapyetayostatprAdhAnyenaiva vAkyopanibaddhastathApi / kavipratibhASaudireva prAdhAnyenAvatiSThate // " api caM yatkiJcanApi vaiciMzyaM tat sarva pratibhodabhavama / __saukumAryaparispandasyandiM yatra virAjate / / suImAraMbhAgasya vagainAprasAeMgai pratibhAyA' mahatvamatra prisphuttitm| praktanAdyatanasaMskArapariNAmI eSI kaumyapratibhA' anantamevapratibhAnanvIt niyatatvaM na sambhavati / "avicchedena zIlanamabhyAsaH / sa hi sarvagAmI, sarvatra niratizaya kaushlmaaNghrte| samAdhirAntaraH prayatno bAhyastvabhyAsaH / tIvubhAvapi kovyamubhAsayataH / ' sI kaivalaM kAvye hetu"18 riti yAyAvarIyaH / kArayitrIbhAvayitrImadAt pratimA vividhati rAjazaikharoM ruTamArgamanusarati / " ca dividhA korayitrI bhAvAryatrI ca / kaverupakurvANA' kaaryitrii| bhAvakamyopaikuNA bhaavyitriiN| tayA~ khalu phalitaH kopArataruranyathA so'vakezI syAt / ' kaMpratibhA kArayitrI, sahRdayasya hi bhAvayitrI / etayoH saMyogAt jAyante kAlidAsAnandavardhanAbhinavaguptagadasamAH kvyH| pRthagarva hi kavitvAt bhAvakatvaM bhAvakatvAt'ca kavitvaM, svarUpabhedAt vissymaidaarc| . .. For Personal & Private Use Only

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:-38 mRdulA re yadAhuH kazcidavAcaM racayitumalaM zrotumevAparastAM kalyANI te matirubhayathA vismayaM tastanoti / na hyekasminnatizayavatAM sannipAto guNAnA - mekaH sUte kanakamupalastatparIkSAkSamo'nyaH // 14 bhAvayitrIpratibhAyuktAH kavayo'pi divavidhA bhavanti arocakinaH satRNAbhyavahAriNazceti AcAryoM jayamaGgalaH / kavayo'pi bhavanti iti vaamniiyaaH| caturdhati yAyAvarIyaH- arocakinaH, satRNAbhyavahAriNaH, matsariNastattvAbhinivezinazceti / kavipratibhAmAhAtmyena zabdArthayoH svarUpaM sAkSAtkaroti / zabdArthayoH asau svarUpaH rAjazekharapAdaiH padArthasArtha ityuktaH"yA zabdagrAmamarthasArthamalaMkAratantramuktimArgamanyadapi tathAvidhamadhihRdayaM pratibhAsayati sA prtibhaa|"18 abhinavaguptapAdasya mate hi-"anaadipraaktnsNskaarprtibhaanmyH|" pratibhA tAvat .prajJAyAH kAcit prakAravizeSetyabhimatamAcAryasyAbhinavagumapAdasya / tatrabhavAn Aha-"pratibhApUrvavastunirmANakSamA prajJA / " apUrvavastusRjanakSamA prazaiva pratibhA / kavipratibhayA sahRdayaH kaviH kAvyanirmANakSamatvaM prApnoti-"tasyA vizeSo rasAvezavaizayasaundarya kAvyanirmANakSamatvam / 116 zAstrajJAnajanyA buddhiH prajJA / tatra svatantrakalpanAzakteH unmeSaNAsambhAvAt / kAvyazAstrIyA prajJA tu kalpanAsahakRtava / iyaM prajJA navanonmeSazAlinI, zAstrIyA prajJA tu cirantanamatAnusAriNI ityanayo daH / prajJA sthirA, samAdhisthA, pratibhAyA tu navasRSTeH uddIpanA vidyate / kAnyakautuke uddhRta ullekhanIyaH zlokastAvat ve varmanI giro devyAH zAstraM ca kavikarma ca / prajJopajJa tayorAdyam pratibhodbhavamantimam // 17 , zaGkara-rAmAnuja-kumArilAdayaH prajJAvantaH, ye tAvat pUrvAcAryakSuNNamArgAn manAgapi apasata notsahate / pratimAvanto hi vAlmIki-kAlidAsa-ravIndranAthAdayaH yeSAM tu apUrvavastunirmANakSamA prajJA nvnvonmessshaalinii| pratibhAyAM vidyate kAcit svataHsphurtiH, kAvyika-pratibhayA kaviH sarvameva saundaryamaNDitaM karoti / vidyate asyAM kiJcidalaukikatvam / bhavati cAtra zloka: anyadRSTacare hyarthe mahAkavayo jAtyandhAH tadivaparIte tu divydRssttyH| na tat vyakSaH sahasrAkSo yaccarmacakSuSaH kavayaH pazyanti / mati-darpaNe kavInAM vizva pratiphalati // 18 kAvyahetuvarNanAprasane kAvyaprakAzakAro daNDyAcAryamanusRtavAn / "zaktiH kavitvabIjarUpasaMskAravizeSaH,yAM vinA kAvyaM na prasaret prasRtaM vopahasanIya' syAt / zaktiryutpattirabhyAsAH samastAH, na tu vyastAH kAvyasya kAraNamiti mammaTAcAryasyAbhimatam zaktinipuNatA lokazAstrakAvyAdyavekSaNAt / kAvyajJazikSayAbhyAsa iti hetustadudbhavaH // 19 "tasya (kAvyaspa) ca kAraNaM kavigatA kevalA pratibhA"30 ityAzayaH paNDitarAjasya jagannAthasya / sA ca pratibhA kAvyakAraNatAvacchedakatayA sidgho'khaNDo jaativishessH| sApi upAdhiH kvacidadevatAmahApuruSaprasAda, dijanyarUpA dRSTarUpA, kvacit kAvyakAraNatAbhyAsarUpA ca / paNDitarAjastAvat mammaThAdivat "iti hetustadudbhave" iti mataM svIkatu notsahate / keSAzcit kRtiSu sahajAyAH For Personal & Private Use Only

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sAhitye pratibhA pratibhAyAH prAdhAnya pratiSThitam , kutracidvA vyutpatyabhyAsarUpAyAH AhAryAyAH pratibhAyA. iti rudraTasammataH pnthaa| pratibhAvyutpattyoH kA zreyastarA ityasmin viSaye'pi matAnakyaM dRzyate / chandovyAkaraNakalAlokasthitipadapadArthAnAM jJAnenocitAnucitayoH yaH samyak parijJAno bhavati sa eva saMkSepena vyutpattirityabhidhIyate / vastutaH sarvajJatA vyutpatteH paribhASeti "chandovyAkaraNakalAlokasthitipadapadArthavijJAnAt / yuktAyukto viveko vyutpattiriyaM samAsena // 31 pratibhAvyutpattyoH pratibhA bheyasIti abhinavaguptapAdo'manyata / vyutpattiH zreyastareti tu AcAryo jayamAlo'cintayat / kAvye vyutpattyabhAvaH pratibhayaiva pUritA bhavatIti AnandavardhanasyAbhimatam, pratibhAbhAve tu kAvyamupahasanIyaM bhavati / AcAryo jayamaGgalo viparIta mata poSayati / "pratibhAvyutpattI mitha samavete zreyasyau" iti yAyAvarIyaH / anayostu samanvaye kasyApi niyamasya kAryakAritA na vidyateM pratibhAyA AnantyAt / daNDinA spaSTamevoktam "astyaneko girAM mArgaH sUkSmabheda: parasparam / "23 bhAratIyasamAlocakaiH kAvyasya bahiraGga kevalamAlocitam, antaraGga tu pradhAnatayA nAlocitamiti bhrAntobhiyogaH pAzcAtyasamAlocakairupasthApitaH / bahiraGge doSaguNAlaMkAre Alocite bhapi prAcyasamAlocakaiH antaraga nopekSitam / zabdArtharItivRttiguNAlaMkAraiH pratibhAyAH vikaasH| tadetat kAvyarahasya paramiti / " . etadapi satyaM yat kAvyasRSTe: mUle kaveH yA zaktiH virAjitA sA zaktiH tasyAH yogya samAdaraM prAcyAlaMkArikAnAM kAvye nAlabhata / rAjAnakakuntakasya vakroktijIvite asyAH kiyatI svIkRti dRshyte| zabdArthagatasAhitya tAvat kavivyApAreNotpAdita viziSTaM sAhityamiti prathamamevAcAryaH kuntako'bhihitavAn / kSemendrasyaucityavicAracarcA api kAvyasya bahiraGgAlocanAyAM pryvsitaa| - saMskRtAlaMkArikaiH pAThakasya grahaNI zaktirAlocitA, sraSTuH sRjanIzaktistu nAlocitA / pratibhA anyatamaM kAvyakAraNamiti svIkAryApi, pratibhAyA abhAve'pi kevalena vyutpattyabhyAsena sAhityasRSTiH sambhavatIti tairAlaMkArikairuktam "na vidyate yadyapi pUrvavAsanAguNAnubandhi pratibhAnamadbhutam / zrutena yatnena ca vAgupAsitA dhruvaM karotyeva kamapyanugraham // 134 mahityasRSTo lokavyavahArasya zAstrajJAnasya ca prayojanIyatA nAsvIkAryA, saMskRtAla kArikaistu eteSu prabhUta' gurutvamAropitam / "sA zaktiH kevala kAvye hetuH' ityuktvApi rAjazekharaH kaveH itika rtavyatAM zikSAM ca nirdizya vyutpattyabhyAsayoH aparihAryatAmeva svIkRtavAn / pAzcAtyadarzane'pi pratibhA vistRtabhAvenAlocitA / asAmAnyAzaktiyuktA eSA pratibhA kAcidAviSkaraNazaktiH sRjanIzaktiveti manovidaH yeDasya tathA rasyAnugAminAmabhimatam / pratibhAyAH vikAse cetanAcetanayoH saMgharSaH tairnggokRtH| acetane manasi saJcitA avadamitA icchA abhivyaktaiH prayatate, naitikacetane tu sA bAdhAM prApnoti / etena cetanAcetanayoH tIvraH saMgharSo jaayte| evaM khalu pratibhAyAH sNketH| yayA zaktyA zabdArthayoH svarUpa pratibhAsita bhaveta seva kasyApi matena sRjanazIlA kalpanA, kasyApyabhimatena sahajAnubhUtiH, punaH kasyApi matena kAvyanirmANakSamA prtibhaa| bhAratIyadarzane yA pratibhA devIvararUpeNa cihnitA, pazcimasyAstikadarzane For Personal & Private Use Only

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mRdulA re 8) kA daiGgitvena - mirUpitA, Adhunike vaijJAnike zAstre cetanAcetnayoH saMghAne enA AvirbhAvaH / - FOTO "yadunmIlana-zaktyaiva vizvamunmIvati samAt / FARARA-fawraj af F fahi ya 424 iti manoramaralokenAsyAdhyAyasya parisamAptiH sUcayet / Tamarait afaur 1197 w afarare | The Surf 192928211 Penta samakAsphuraNe pratibhAsphuraNatAratamye pramANamiti AnandalaryAdau mAnamiti zam / References:1) Dhvanyaloka 1/6 (Ed. K. Kirshnamoorthy, p-14) 2) Kavyamimamsa (P. V. Kane, Hist. of Sans. Poetics, p. 349 ) .. 3) Kavyalamkara of Bhamaha, 1/5 4) Kavyadarsa, 1/103 (P. V. Kane, Hist of Sans. Poetics. P.348 ) 5) Kayyalamkarasutravrtti, 1, iii, 10-11 0) ,, 7/3/16 (P. V. Kane, Hist. of Sans. Poetics, p-.349) 7) Kavyalamkara (Rudrata ) 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. Il) 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) Kavyamimamsa (Hist. of Sans. Poetics - P. V. Kane, p-348 ) 14) Kavyamimamsa (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) Kavyakautuka (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) Kavyamimamsa, Ch VII 19) Kavyaprakaja 1/8 20) Rasagangadhara, p. 7 (Ed. Sandhya Bhaduri) 21) Kayyalamkara (Rudrata) 1/18 32 Kayyadarsa, 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 For Personal & Private Use Only

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jainetara prAcIna gujarAtI kavionI keTalIka aprakaTa racanAo saMpAdaka : bhogIlAla ja. sAMDesarA Master yunivarsiTInA gujarAtI vibhAgamAM naM. 127nI hastalikhita saMgrahapothI eka guTakArUpe che ane junI gujarAtI jaina rAsAoM, statrano, sajjhAyo, gIto Adino viziSTa saMgraha emAM che. keTalAka rAsAo ke anya kRtionI aMtima puSpikAomAM te te kRti bhuvanavallabharANi nAme jaina sAdhue sa. 1559 ane saM . 1560 mAM nakala karo hovAno ullekha hoI (ane AkhIe saMgrahapothI eka ja hastAkSaramAM lakhAyela hoI) bAkInI racanAonI nakala paNa e arasAmAM thaI haze e spaSTa che. jaina kRtionI bacce bacce keTalAMka apavAdarUpa jainetara pado ke gIto paNa lakhAyelAM che. vikramanA soLamA saikAmAM ke sthAra pahelAM racAyelI jainetara prAcIna gujarAtI kRtio A junI hastapratomAM sacavAyelI hoya evaM javalle jovA maLe che. AdhI prastuta guTakAmAMnI jainetara racanAo aha pragaTa karI che, je abhyAsIone rasaprada thaze evI AzA che. nIce pramANe pAMca jainetara kAvyo emAM che. ajJAta kavikRta 'satyabhAmA gIta' patra 9 - A upara che. zrIkRSNanI paTTarANI omAMnAM eka satyabhAmAe svarganA pArijAtaka puSpa nimitte lIghelAM rUsaNAMno purANaprasiddha prasaMga A gItamAM nirUpAyo che. 'satyabhAmAnuM rUsaNu' e viSaya upara aneka junA kavioe lakhyuM che; narasiMha, bhANa, mAMDaNa, mIrAM bAI, govindarAma, narabherAma, vallabha, zavajI, AdinI e viSenI kRtio che (juo ke. kA. zAstrIkRta 'gujarAtI hAthapratonI saMkalita vAdI' pR. 347) prastuta gIta nidAna narasiMha - bhAlaNanA samaya jeTalu-saMbhavataH e karatA ye-jUnuM hoI zake. enA racanAkALanI pUrvamaryAdA ApaNe nizcitapaNe jANatA nathI. A gIta ajJAtakartRka jaNAya che - sivAya ke chellI paMktimAMnA 'nAtha bhagai' mAMnA 'nAtha' ne kartAno nAmollekha gaNavAmAM Ave . (2) haradAsakRta 'gorI - pAmalI saMvAda' hastapratanA patra 141-B ane 142 B upara che. enI dasmI ane caudamI kaDI sUcave che ke kartA haradAsa kRSNabhakta vaiSNava che. (3) lAkhAkRta gIta hastapratanA patra 149 A Upara che. mAnavazarIranI kSaNabhaMguratAnI vAta karIne kavi aMtakALe AdhAra ApavA mATe Izvarane prArthanA kare che, (4) somakRta 'raMbhA - zuka saMvAda' hastapratanA patra 152- B Upara che. bAlayogI zuka. devane lobhAvavA mATenA raMbhA apsarAnA niSphaLa prayatna viSetA purANaprasiddha prasaMga emAM saMvAdarUpe nirUpaNa che. ( 5 halU nAme kavie racelu gIta hastapratanA patra 154 - B Upara che: emAM kRSNagopInA utkaTa zrRMgAranu nirUpaNa narasiMha AdinAM e prakAranAM padazenI yAda Ave che. haridAsa nAme eka karatAM vadhu kavio jUnA gujarAtI sAhityamAM thayA che. paNa te sarve sattaramA, aDhAramA ke ogaNIsamA kAmAM vidyamAna hoI 'gorI sAmalI saMvAda' racanAra upayukta haradAsathI bhinna che. lAkSA nAme kavie subodhapaMjarI' saM. je vairAgyapradhAna gIta prakAzita kayuM che eno kartA lAkho ethI judajhe che. 'sudAmA sAra' nAme, sudAmAcaritra viSenuM TuMkuM vyAkhyAna kAvya, vaDodarA prAcya vidyAmandiranI hastapratane AdhAre, zrI maMjuLA majamudAre premAnandakRta 'sudAmAcaritra'nA temanA saMpAdananA prathama pariziSTa rUpe chAnche, eno kartA soma ahoM prakaTa karelA 'raMbhA-zuka saMvAda'nA kartAthI abhinna ha 1638 mAM racI hoI ahIM For Personal & Private Use Only

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42 saMpA0 bhogIlAla ja. sAMDesarA ke kema e kahevaM muzkela che. paNa bhASAnu svarUpa jotAM emanu ekatva saMbhavita che. halU nAme kavi jUnA gujarAtI sAhityamAM, ahoM prasiddha thatA tenA eka mAtra gArika pada dvArA prathama vAra prakAzamAM Ave che. .1. ajJAta kavikRta 'satyabhAmA gIta' / savi siNagAra tijInai baIThI, dINa dayAmaNI dIsai, nayaNe nIjharaNA vahai, DasaNa Dasai mati rIsai, priya paramavyAM pIhari jAyasiuM, mana gADhaM karI rahisiuM, bhaI re. . satyabhAmA abolaDA lIdhA, vaikuMThanAtha manAvai, pItAMbara kari AMsU lUhai, valI valI prema bolAvai, atighaNu kopa na kI nai re kAminI, amhanaI zoka na bhAvaI re, ___ bhai re, satyabhAmA0 AMcalI. pArijAtika puSpa ANiyaDU re, vAhalI rukhamiNi, rANI, eka pAkhaDI mokalatA, svAmI, tihAM haM kAM na saMbhArI ? svAmInA je heta vinA jIvo siu saMsAri ! bhai re, satyabhAmA0 mananAM vAlA je hutA, svAmI, tehanai mAna ja dIrgha , . prANa tijaMta tamha Agali, svAmI, joyo, mAhara kIcUM, kAmaNagArI nai dhUtArI teha sirisauM citta bAdhU , . bhai re, satyabhAmA0 . rukhimiNi dekhatAM parijAtaka vRkSa mAharai AMgaNi ropu, tihAM hIcola bAMdhonai hIcaM, tu Utarai siri kopa, phUla taNau siri mugaTa bharesiuM, tu jAi siri tApa, bhai re, satyabhAmA0 valatA vizvabhara kahai re, vRkSa taNI kuNa mAtra ? iMdra iMdrANI tAhare pAe lagAvU, ima kahai vaikuMThanAtha, nAtha bhaNai rUsaNaDA bhAgA, vedapurANa vikhyAtA, bhai re, satyabhAmA0 satyabhAmA gItaM // For Personal & Private Use Only

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2. haradAsakRta 'gorI-sAmalIno saMvAda' bhIla malhAra eka stro gorI, eka sAmalI re, duha sakhI lAgu vAda, gorI sobhAgai AgalI, sAmalaDI sarUu sAda re, kihi gorI suNi sAmalIre, kacU gani bhalI kahAvai re 1 zrI khaMDa kapUra gauracaMdanna re, ju bAdhi jaganu vAsa re, sAmakI bhaNai, kastUraDI, tinu parimala adhika prakAsa re. 2 kahi sAmalo. gorI bhaNai, suNi sAmalaDI re, tU ma vakhANasi bhApa re, dharma kahai majUmAlIuM, sAmali aMdhArUM soi pApa re, 3 kahi gorI. sAmalI bhaNai, suNi goraDI, hUM Apasi Utara vAlI re, gaura varNa aMga tAharauM, eka jIvana kIkI kAlI re, 1 - kahi sAmalI. gorI bhaNai, muNi sAmalI re, sovana agni mAhi re, gauravarNa niSkalaMka te paNi kAsala kAlI thAi re. 5 kahi gorI0 sAmalI bhaNai, puNi goraDI, tUM AbharaNa pahirai malUNI re, kAjala rekhaDI AMkhaDIyAM sArai tu salUNI re. 6 ___ kahi sAmalI0 gorI bhaNai, suNi sAmalI re, sudhAniddha mayaMka re, tihAM malI eka rekha sAmalI, sahU kahai sakalaMka re. 7 kahi gorI0 sAmalaDI bhaNai, suNi goraDI re, tU joi na hRdaya nirAlI re, kAminI sobhA kuci karI, tehanai mukaTi rekhA kAlI re. 8 kahi sAmalI. gorI bhaNai, suNi sAmalI, tU lAjasi, hUM kahUM pATha re, aMgavaraNa stana tAharUM, jisau suramukha chaMDiu kATha re. 9 kahi gorI. sAmalI bhaNai, suNi goraDI, kAminI tUM dhara dhIra re, caturamaja caUda bhuvana taNu, tehnu sAmalavanna sarIra re. 10 kahi sAmalI. For Personal & Private Use Only

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44 __ saMpA0 bhogIlAla ja. sAMDesarA gorI bhaNai, suNi sAmalI re, kapUra gaura nihAlu re, sAmalI bhaNai zAstra purANi vidyA akSara kAlu re. 11 kahi gorI. gorI bhaNai. suNi sAmalI re, gauramapaNaM guNi vizrAma re, sAmalI bhaNai, satya vacana suNi, megha sRSTi sAdhAraNa svAmI re.12 kahi sAmalI0 sAmalI kahai, goraDI, tUM sarIra karai abhimAna re, ApaNA prIU pAsi jai pUchIi, je jANai prema pramANa re. 13. ___ kahi gorI. gorI sAmalI vara kAhUnUu, bihu bhalI rAkhI rahe re, kavi haradAsacu svAmI sevIi, nizcala kharu saneha re 14 - iti smaaptH|| 3. lAkhAkRta gIta rAga mUMcho dezAstra Tole Tole haraNalu kAyA re gaDhamAhi, vana re chaMDAvi bApaDu, AheDa) jima rAya. tUM re sAmI morA sAra kari, avara na boju koI, aUTha koDi tarUyara Dhalai, vani haU re viNAsa, haMsa re rAjA UDAmaNu, vana thaUM re nirAsa. 1.dU0 kAyA re gaDha vidhvaMsIi, vArai koI na ghAi, haraNu hAkI kADhIi, kAla puhutu ghaTamAhi. 2 bhagatavachala lAkhu ima bhaNai, sarijyAM kAMI vIsAri ? maMtikAli heje bAhuDI, maDavaDI AdhAra. 3 iti gItaM // For Personal & Private Use Only

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4. somakRta 'raMbhA - zuka saMvAda' kukuMma kesara moto mahavaTau, saIthA sauMdUra bharITo paisI, bhamahi dhanuSa dharI kuca kheDAM, svarga thako suka bhaNIya ghasI re, nayaNa bANa maMkai apacharA, kuNa subhaTa te sAhamu rahai ? locana aNI taNe UpADiu, iMdra amhAru vinaya vihai re. 1 drupada nayaNa 0 rAma ragAuli hari hathuTau, jagapati jIvarakhI ya jANi, hU sukadeva kahi vasti nAvU, raMbhA bhUri bhamaI tihAM jAu. jJAnagadA kesi abhyaMtari, sArai tuM cUkasi gharaThAma. hUM sukadeva jItA koDa, 0 pAya paDai japa choDi. veNIdaMDa kanakaM maNi suMdara, kuMDalacakraI ahaMkAra zabda taNA UthaDaMyA, jogI nayaNa 0 kSamA khaDaga, bhAva te bhAlu, tapa be DaMkA cha kuru bANa, mAra dhanuSa buddhi bANAuli, raMbhAdali pADaM bhaMgANa, hUM sukadeva0 sira vAjai paMca tUra, suratasaMgrAmi paDahaM bahu sUra. nayaNa 0 kAma krodha lobha moha mAyA, mada macchara jItu ahaMkAra, kSudhA triSAnI rAkhi vArI, iMdrI paMca kariu parihAra. hUM sukadeva * UgaTI kusama aMga suravAla, trivalI nakSatra sUra paTu, colI cora limehila karaMtAM, amhanai jIpai kuNa kaTu re ! nyaNa 0 curAsI AsaNa vasi kIdhAM, iDA piMgalA sukhamanA jeha, sunimaMDalanAM vAjAM samarauM, amhe di pUraNa kisau saneha ? hUM sukadeva0 kaMkaNa cUDI naya kaTimekhalA, nUpara adhura amIya taNA je mohiyA, kastUrIpAtra, mahigaMdhA mohiu parAsara, amhe kahUM sura samarai, pannaga amha pUchaI, avara bApaDA kehI mAtra ? nayaNa 0 For Personal & Private Use Only

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saMpA0 bhogIlAla ja. sAMDesarA peTa cIrInai parimala dAkhiu, varAsyA je na koghau vAsa, soma taNa u svAmI vasi mAharai, jAe raMbhA vInava tApsa. . hUM mukadeva0 .. . gItaM // 5. halUkRta gIta savAba rAga jagaDi ma yAdava, jIvana mahArA, dAnavadalina kaThiNa kara tAhArA hAtha ma hIyaDai desi murArI, rahu rahu narahari dAsi tamhArI. 1.dU0 valigi ma mAhava, madani taM pUriu, jANiu re Agai taI cANUra malla cUriu. 2. hAtha ma0 nakha na suhAI, abalA hUM nArI, haraNakAsIpanI taI . kAyA viDArI. 3. hAtha ma0 pratakSa potanA soSi taI devA, nahi diuM adhura amRtarasa levA. 4. hAtha ma. lakSmosaMgai eha nIpAyu, janama lagai iNi vizva ___ja vAhiu. 5. hAtha ma. . paMce avaguNa proti vadhArI, halUcA svAmI kRSNa torI kumArI. 6 hAtha ma0 For Personal & Private Use Only

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zrAvaka kavionI keTalIka aprakaTa gujarAto racanAo saMpAdaka : bhogIlAla ja. sAMDesarA jUnA gujarAtI sAhityamAM jaina kavionu vipula pradAna che ane gujarAtInu je prAcInatama sAhitya upalabdha che te mukhyatve jaina sAhitya che. A sAhitya mahadaMze jaina sAdhu kavionI racanA che; jo ke emAM kyAMka kyAMka degala ane RSabhadAsa jevA zrIvaka gRhastha kavionA suprasiddha apavAdo che kharA. 'jaina gurjara kavio' jevo sandarbhagrantha joie to, seMkaDo sAdhu kavionI vacce vIsa-pacIsa gRhastha kavio ke padyakAronAM nAma ane kRtio maLe kharA. AthI e dizAmAM zodha ane gRhastha kavionI upalabdha kRtionu saMpAdana-prakAzana Avazyaka temaja rasaprada che. vaDodarA yunivarsiTInA gujarAtI vibhAganA saMgrahamAMnA, saM0 1559 ane 1560 AsapAsa lakhAyelA, hastalikhita guTakA naM. 127 mAMnAM, 'zrAvaka kavi gaMgakRta gaMto' A sAthe alaga lekha rUpe prakAzita kayA~ che. e jaguTakAmAM bIjA keTalAka ajJAta zrAvaka kavionI, adyAvadhi aprakaTa racanAo che te ahIM raj karI che. lagabhaga badhI kRtio saMkSipta gItaracanAo che; ekamAtra sAha surAkRta 'aMtaraMga zrIcintAmaNi, pArzvanAtha vinatI' 28 kaDInI che ane enI puSpikAmAM lekhana varSa saM. 1559 no nirdeza che. A racanA hastapratanA patra 126-B ane 127-B upara lakhAyela che. enI bIjI kaDImAM 'vaTaradra nagaranA gAra' tarIke cintAmaNi pArzvanAthano nirdeza che. vaDodarAmAM ghaDi. yALI poLamAM, pIpaLA zeromAM cintAmaNI pArzvanAthanu mandira che, eno ja A nirdeza hoya. .e batAve che ke e mandira nidAna pAMcaso varSa jUnuche. emAM pratiSThita pAva nAthanI stuti karanAra sAha sUrA vaDodarAno rahevAsI hoya e saMbhave che. sAha govindasuta zrIkaraNakRta 'zIlagIta' patra 5 A upara che; cAMdAsuta gonukRta gIta patra 11-A upara; bhImakRta traNa gIto (emAMnA eka gItanu puSpikAmAM 'votarAga gIta' evaM nAma che) anukrame patra 15-AB, 145. B ane 147-B upara tathA paravatakRta 'prAsuka pANI gIta' patra 146-A upara che, . hastapratanI nakalanAM varSa jAtAM A racanAo vikamanA soLamA zatakanA pUrvArdhamAM ke tyAra pahelAM thayelI che e nizcita che. enA kartAo sAha sUga, sAha govindasuta zrIkaraNa, cAMdAsuta gonu tathA bhIma ane paravatanA jIvana viSe hAla koI vizeSa mAhitI maLato nathI. 1. sAha sUrAkRta 'aMtaraMga zrI cintAmaNi pArzvanAtha vInatI' // // japu jagaguru devAdhideva tUM tribhuvanatAraNa, roga zoka apaharaNa, dhIra savi saMpadakAraNa, rAgAdika je aMtaraMgariSu teha nivAraNa, tihuyaNa salla je mayaNamoha bhaDa helA mAraNa. 1 ciMtAmaNi zrIpAsa jiNa, vaTapadranayarazRMgAra, manaha manoratha pUraNu e, vaMchita phala dAtAra. 2 For Personal & Private Use Only

Page #247
48 saMpA0 bhogIlAla ja. sAMDesarA tuhma darasiNa je nava nidhAna, maMdira thira thAI, dukha dAridda dobhAga asuha savi dUri palAI, labdhi vimala naiM putra pautra ghara neha bharAI, doSI pizuna je karaiM ghAta te niphaLa thAI. 3 soma mUrati je tuhma taNoya, guNaha taNu bhaMDAra, koDi jIbhai ju vaNIyae, tu navi lAbhai pAra. 4 eka vayaNi maga eka jIbha, guNa kema vakhAN ? hUM mUrakhajana zAstragaMdha akSara navi jANU, bahUta revA jalaha rAsi, mani AzA ehavI, hUM ajANa tU jiNavariMdra, vInatIya karevI. 5 hAsAthANaki vibudha jaNa, hUM dhari hau heva, bholI bhaktii vInavUjha, te avadhAru deva. 6 kAla anaMta nagoda mA ha, kammi iM dharIu, sAsa UsAsai sattara maNa, valI tihAM abatarIu, sui aggi aNaMta jIva ekaThA rahevU mA bAdhA anaMta dukkha bahu kAla sahevU, 7 tisaM thiku ju nIsArau e, valIya viNasai mAhi, chedana bhedana maI mahiyAM, te jiNa kahi mA. na jAi. 8 paDhavA pANI agaNi vAu tihAM kAla asaMkhu, . dukkha asaMkha je mai sahiyAM te koi ma dekhaTha, biticauriMdI mAhi dukkha je jiNa mai sahIyAM, te kevalIya kahi koi, tu kA paiThaiAM. 9 paMciMdo paNi avatariu e, jalayara thalayara mAhi, mAcho vAgarI vasi paDiu e, tihAM na kahinI mAhi. 10 svara karaha turIya bailamAhi, svAmI, hUM bhamIu, pAsI karInai nAMthou, dhaNI pari damIu, bhUkhiu tarasiu hya. bhAri kheDiu I vahiu, paMkhiyonithu se karadAri salamai karI sAhiu. 11 For Personal & Private Use Only

Page #248
zrAvaka kavionI keTalIka aprakaTa gujarAtI racanAo caUdarAja kariu bhAMgaNUya, karma naTovu sAthi, nava nava vesi nacAvIu, e svAmI, divasa nai rAti. 12 karma sabala hUM naraga mAhi kuMbhI Upannu, kalIya kalI karI kADhIu, valI deha nIpannau, bhui salI te vajramai, teNai tanu vadhAi, tarasiu mAgaha nIra kevi UtarU upAi. 13 bhaganivarNa karI pUtalIya, teNai dAjhavIu aMga, bhasura padhAraI Uparai e, parakhI karatu saMga. 10 . : nami UchAlai masura eka, samalI thaI jhaDapaha, paDatAM dharaha trisula eka, aMga saghalAM kApai, . pArAnI pari deha milai, visanI pari mArai, bhAra sahasa dhari votarii, vaitaraNI utArai. 15 koDi varasa jau dukkha kahUMya, tu navi mAvai cheka, sAte narage mai bhogavyA e, sAgara Aya aneka. 16 . bhamata bhamaMtu devaloki jaI hUM bhavatAriu, puNyahANa tihAM karauM seva, tINai dukkhaI bhariu, . paradevI dekhI sarUpa kAmArasi vAhiu, surapati kIdhu kopa sabala, pajjAudhi vAu. 17 rIva karI mai mAsa chaya, saMkovAM aMga Apa, ThAmi ThAmi je dukkha sahiyA e, visamu karmavipAka. 18 puNyi yogi mArja desi uttama bhava hAdhu, bAlApaNa vaulI karI viSayArasi bAdhu, krodhi lobha ahaMkAra karI hUM Apa vakhANa', mAyA kuDI kubadhi lagai parivaMcI jANUM. 19 dAna zIla tapa bhAvanA e, dharma na kIdhau saMga, rAmA rAmA dhana taNu e, ATha pahura manaraMga. 20 triSNA taNiiM viNaja khari maha jIva viNAsyA, paranaMSA karI apAra, kUDA maha bhAsyA, saMbhakriyA bagadhyAna karI paradhana maI lIghAM, paranArI saha gamana pApa tehaI maI kIghAM. 21 For Personal & Private Use Only

Page #249
saMpA0 bhogIlAla ja. saDisarA pati aparAdhI hUM iu e, caDiu caMtAmaNi hAthi, maNUya janama navi olikhiu e, dIdhI bAuli bAdhi. 22 cihugatimAhi raDavaDiu apAra, kehI sukkhi na baiThu, . ... jihAM jAu tihAM navanavu AcAra mai dIThu, dhana kuTaMba kAraNima khatra bahu gehi karAvyAM, je nihAM mukyA tihAM rahiyA, ko keDi na AvyA. 23 moha mUrchA kahUM ketalIya, kahitu na lahUM pAra, jugatAraNa havai taM milau e, aDaviDomA AdhAra. 24 saguru vacana maha sAradharma dayAmUla doThuu, samatAraNa je amIya pAhi, anaMtu moThu, toNi saMsAra vikAra bhAva haDa UbIThau, nANUM majha Upari meha amIyamai vUThau. 25 samakitarayaNa ju mA basyui ya, ciMtAmaNinI koDi, seva karuM hiva tama taNIya, svAmI, bai kara joDi. 26 jogIsvara je hRdayakosi, svAmI, tujha dhyAI, caraNakamala causaThi indra, svAmI, mArAhi, svAmI, tUM majha mAya tAya, tUM para upagArI, . bInatI hiva saphala, deva, kari Aja amArI. 27 zrI caMtAmaNa pAsa jiNa, guNasAyara avadhAri, kRpA karu mA Uparai e, jima na pardU saMsAri. 28 iti sA0 sUrAkRta aMtaraMga zrIcaMtAmaNi pArzvanAtha vInatI // saMvata 1559 varSe caitra vadi 1* gurau bhuvanavallabhagaNilaSitaM // 2. sAha govindamuta zrIkaraNakRta 'zIlagIta' rAga AsAurI adharasa Agai viSaya anaMta vigUtau, naraya taNai dhUri jUtu, hIDai AvAgamana karaMtu, kalikAdava ati khUtu re. jIvanaDu jina jIvanaDu mAe eha muri jinavara jIvanaDu, isakI sevA kIjai, jAmaNa maraNa taNA dukha TAlai, ___ mugati taNAM phala lIjai re. 1 jIvana *bhuvanavaslalagaNirnu nAma pAchaLathI koIe haratALa phAMsIne chekI nAlyu che, paNa ve vAcI zakAyace. For Personal & Private Use Only

Page #250
zrAvaka kavionI keTalIka aprakaTa gujarAtI racanAo viSaya thakI rAvaNa dukha pAmiu, apaharI giu paranArI, disa sira rAna laMkathI TAlI, jou catura vicArI re. 2 jIvana. asatya vacana kaicaki mukhi bhASiuM, vikala vaiSaya madi mAtau, bhImai saMtoSyA deulamAhi, paramastrI ma ma rAcu re. 3 jIvana sIla saMgAra aMgi ati sohai, bhavara siMgAra ____ ma ma rAca sAha goviMdatana zrIkaraNa vInavai, sevau arihaMta sAcau re.. 1 jIvana . iti sIlagItaM // 3. cAMdyasuta gonukata gIta rAga sAmerI anaMta kAli jIva bhamIya bhAgu, vItarAga dharma dulabha lAdhu, bIva suNi na zrAvakadharma jou vicArI, jova jatana karu, taru saMsAri. 1. jINai gosAlai svAmInai avajJA kIdho, dayA karI tehanai mugati thApIu, 2 jI0 kaNakI suzrAvaka haUA svAmI, ANaMda kAmadeva mugatigAmI. 3 jA. thUlibhadra kozAsaMya neha na dAkhiu, zravaNe vayaNe suNI pApti rAkhiu. 4. jI0 paMca parameSThi ji ko dhyAna dhyAi, cAMdAmuta gonu kahi te amara thAi. 5. jI.. 4. bhImakRta praNa gIto [1] rAga adharasa babala bAla navayauvana tAruNI, dIThaDai nATIsiuM saneha kI re, mAi tAya ghara gharuNI tijo lai niguNa kalaMka kuNai tijIu re ! For Personal & Private Use Only

Page #251
saMpA0 bhogIlAla ja sAMDesarA jIva mAyAmohi bAdhu bhamai re, viSaya labadhu naranAra karacai re. 1 diu sa sovana dhana anaI pAMguraNa, bhaneki dAna Apyo saMprAyo re, nalinI nIra viNa jima tanu sUkai, tima moha' mana dekhI pulaMda bhayu re. 2 nIva. aneki vijJAna jJAna karuNArasa, gIta gAna ghaNa nirasi kare re, vaMza caDiu visamAgati khelai, naraMvara pajJAna karai re. 3 jIva0 naraMvara citanAM Topa vilaMbata tatakhiNa dIThalA toNai muhA muNi re, ghigu re ghigu re dhigU athira saMsAra jANI, asiuM re jANI dharama .. kara muNi re. 4 jIva0 kevala jJAna UpannaM titakSiNa, kanakavRSTi suravara karatA re, khamIya aparAdha sAdhu ima bolai, caraNi lAgI naravara bhaNaMtA re. 5 jIva0 jIva taNI viparIti gati re karama, karama taNI na pUjaMti koi re, naTU nATikaNI rAu paTarANI dIkSA lei devaloki gayA re. 6 jIva. gAma nayara pura aneki vihAra karai, bhavika jIva prati bUjhavilA re, ilAcIputra zivapuri puhutalA re, bhaNai bhIma saMgha durita haru re. 7 jIva0 iti gItaM / / [2] rAga virADI duni merI merI kahatA, moha macchara mani dharatA, Agai mIra matAlima moTAM, duni gayA ima karatA, dUpada / / paMca vikhata paramezvara ghyANAM, harAma kasi kA na NA, AjakAli mara jANA re jIvaDA, jAba khudA kuM deNA. 1 da. kuTaMba kAraNi pApa karaigA, tU jANai ghari merA, khAMNe ki tAi saba ko malIA, koi nahI kasi kerA. 2 paMca vikhata0 For Personal & Private Use Only

Page #252
zrAvaka kavimonI keTalIka aprakaTa gujarAtI racanAo kasa kI mAM ? cacA kasi kerA ? kasi kA puMgaDA joi ? saMsAra bAjAra mudA karaNA, ko thAhI kasi kerA re ! 3 paMca vikhata. calai halAhala harAma na khAi re, bhakti tasI kuM hoi, nAhaka karai dharai paranArI, hoi jaga jAigA soi re. 4 paMca vikhata. alakha eka avinAsI anaMta, sevau e samaratha rAjA, bhIma bhaNai e bhavabaMdhana kATaha, duniya isyA nahI dUjA re 5 paMca vikhata. iti gItaM // vItarAga gIta rAga kedAra kamali kamali mAnasa ta madhukara, navanava rasarasi pAsa prahi, cakradha zuddhiI laI lai nara teNi kamali tU kA na rahiM ! ridaya kamala mAhi tU nivasai, rUpa na dAvai mApaNaDAM, muMza pari torA bhAva ju Avai, dUri thikA te ikaDalA. 1 ridaya. gaganimaMDali sohA te dinakara, kamalAkara rahi bhUmitalii, guruyA gurUI hoi pramANai, nija nija harakhai prIti milai. 2 ___ ridaya kAna nayaNa cihu aMgali aMtara, eka na dekhai eka kSaNa, vItarAga ta parama dhyAnamaI, bhIma jaNAcI vinaya bhaNai. 3 ridaya0 . zrI vItarAga gIta // paravatakRta 'prAmuka pANI gIta' rAga kedAra uttama madhyama adhama dhamAdhama raMgai raMgami lIjai, aDhAra varNa taNAM re udaka lei cUnAmAhi bhelIjai re. ima jANI prAsaka pANI vihara karai viNa kAji re, sahijii jIva sabhAva taNA guNa tAti karaMtA na bhAjai re. 1 ima jANI. . For Personal & Private Use Only

Page #253
saMpA0 bhogIlAla ja. sadikhata bAbara desa habasI pAhi masalA iNi pari karai re khajUra, galyA re gavila bhaNo sahU upakkI vaha tuhi na bUjhai bhUra re. 2 ima. jANI0 sAta carava ALAM abarADI hIMga ghokaDI bAMdhIjai, sugaMdha baghAra sabAda sAlaNAM te rasa mukhi siuM lIjai re ? 3 isa jANI * AlU caraba aMti ja UtArai, bhAjana bhaluM noSAi, kuNa uttama kuMNa madhyama kahIi ? kUDAnuM ghRta svAya re. 4 ima jANI 0 sacela sanAna karai re vimana hUi tetai sahU ko dekhai re mAtA mukha taM re nimauM madhu paMcAmRtamAhi lekhai re. 5 " ima jANA 0 pAka anna sIma navi lAgai tetu .... .... .... .... zai, punarapi aMgArI pavitra kIjai, eha vicAra na bUMjhai re. 7 ima jANI 0 calaNi heli jala tUM na nihAlai, dUri vilokana kIjai, bhai parabata kahu kima tuDi kIjai ? bAula bAtha na dInai, re. 8 ima jANI * ima prAsuka pANI gItaM // * pAnAdI kinArI khavAI gaI hovAthI, TapakAM karelo aMza vAMcI zakAto nathI. For Personal & Private Use Only

Page #254
zrAvaka kavi gaMgakRta gIto saMpAdaka : bhogIlAla ja. sAMDesarA jUnA gujarAtI sAhityanA eka ajJAta zrAvaka kavinAM 15 aprakaTa gIto ahIM raja koM 2. vaDodarA yunivarsiTInA gujarAtI vibhAganA saMgrahamAMnAM hastalikhita guTakA naM. 127 mAMthI A gIto lIdhAM che. A guTakAmAMnI keTalIka racanAonI nakala vi. saM. 1559 ane 1560 mAM thayelI che; e uparathI spaSTa che ke vAkInI racanAonI nakala paNa e varSAMnI AsapAsa thaI hovI joIe. jUnA gujarAtI jaina sAhityanI viprakIrNa racanAonA Akara jevo A guTako che; jo ke emAM thoDIka jenetara kRtio paNa che. guTakAmA lekhana saMvata uparathI nirvivAda vidhAna karI zakAya ke gaMga kavi vikramanA soLamA saikAmAM ke syAra pahelAM thayelo che. e jaina kavi che e gItonA viSaya uparathI dekhItu che. pratyeka gItane aMte kavie potAne viSe je rIte ullekha ko che, te uparathI anumAna thAya che ke te sAdhu nahi, paNa zrAvaka che. jUnA gujarAtI jaina sAhityamAM gaMga nAme koI kavinI racanAo A pahelA jANavAmAM AvI nathI. 'jaina gurjara kavio' (bhAga 1, pR. 483-84) mAM 'vaMkacUla rAsa' nA karttA gaMgadAsano ullekha che, paNa teo kharataragacchanA sAdhu hatA ane temanA prastuta rAsanI racanA saM. 1671 mAM thayelI hoI upayukta zrAvaka gaMga kavithI teo bhinna che. gaMga kavinAM kula 15 gIto ahIM rajU kayAM che. 1 luM gIta Upara noMdhelI hastapratanA nA patra 8A-9B upara; 2ju, 3ju ane 4thu gIta patra 20 A-B upara; 59 ane 6Lu gIta patra 22 B-23 A upara; 7 muM gIta patra 23 A upara; 8 muM ane 9 muM gIta patra 146-B upara; 10 muM gIta patra 147-A upara, 11 muM gIta patra 147 A-B upara; 12 ane 13 mu gIta patra 153-A upara tathA 14 mu ane 15 muMgIta patra 154A upara che. ___ gaMga kaSinA bIvana viSe koI mAhitI maLatI nathI. e viSe tathA eno vizeSa racanAo viSe zodha apekSita che rAga mArUNI dhnyaaso|| trailokyakaMTaka rAvaNa suNIi, ati atula bala mAna ghaNaM, laMkagaDha medIya, dasaya sira chedIya, kAraNa te paranAri taNU. jou karama taNI pari, viSaya viSa parihari, eka hRdaya dhari mAdinAtha. 1 duSTa vacana ati kocaki bhASiuM, drapadI satIya sAMsahi ua , bhImai kuTInai kothala kIghau, kAraNa te paranAri taNUM. 2 __ jou karama taNI pari0 vAli vAnara viSayArasii mohiu, sugrovaaMganA siuMbha SaNaM , rAmanaresvari vANa dhAriu, kAraNa te paramAri taNaM. 3 joDa karama taNI. For Personal & Private Use Only

Page #255
saMpA0 bhogIlAla ja. sAMDasarA gautama raSi ghari gharaNI AhalyAM satI, rUpa anopama achai ghaNaM, viSaya lagai sahasa bhaga pAmIu surapati, kAraNa te paranAri taNaM. 1 joi karama taNI. paranAri prAjJamukha je nara hui, manasA vAcA kAya karI, gaMga bhaNai te naraha namesiuM, pAmai avicala mugatipurI. 5 jou karama taNI pari viSayaviSa pari. iti zrIgItaM // [2] rAga rAmagirI yatazatrurAyakulamaMDaNa jiNavara, . . vijayA rANI taNu putra sevai surAsura asura vidyAdhara, Dhalai camara ziri traNi chatra. 1 dU0 naMtU jappa re anudinna, eka ajita jinna, jIvanae pAye citta lAu rAgAdi vasi karu, paranaMdha pariharu, tu tujhe sivapurI vegi jAu. 2 dU0 raMsa azoka upari tama sohai, vistaraha vANI sudharma dharmA, zarora kanakavarNa, gayaMda laMchaNa tama, tAri tAri majha tAri tAri khINA aSTakarmA, 3. jaMtajappa. caugayamAhi bhamI bhamI bhAgu, havai zivapuri jAtAM tUMha jai sArtha; gaMga bhaNai guNasAgara malIu, bhavacA baMdhaNa choDi ajitanAtha. 4. jaMtU jappa. iti gItaM // For Personal & Private Use Only

Page #256
zrAvaka kavi gaMgakRta gItA [3] rAga rAmagirI // jitArirAyakumAra, tribhuvana tAraNahAra, tijIya rAja lIdhau saMyamabhAra, moha mayaNa vasi kara, anekaduHkRtahara, kevala kamazAvara, jagatragura, vaMdu vaMdu bhavikA jana saMbhava jina jIvana, caturasaI dhanuSatanu, azva laMchana, vANIya gambhIra gAjai, aneka saMdeha bhAjai, Dhalai chatra camara, duMdubhi vAjai. 1. dU0 samorasaraNa jANI AvayaI indra iMdrANI, yojana vistarai vANI, mani suhANI, surakanyA nAcai apAra, tAla mAdala dhudhaM kAra, olaga sArai sura tuhma mukti dAtAra. 2. vaMdu vaMdu0 nirmala jasakIrti zatra mitra samacitta, saI joyaNa paNavIsa saptai tina huMti, jagatra jaMtu sAdhAra, senA rANA malhAra, bhaNatu gaMga majha AvAgamaNa nivAru. 3 iti gotaM // [4] rAga rAmagirI sola sahasa gopI malI dhavala gAI, toraNi AilA nemijina tribhuvanacA rAyA. mAi mAharA re yAdavajana tai kA prIti UpAi ? aSTa bhavaMtara neha pratipAlI numi gayu cita lAi re. 2 dU. pasUya baMdhana choDI, ridaya vicArI, Ujali girivari varI saMyama nArI. 3. mAi mAha. nemi vacana sUNI Arati bhAgI, gaMgacA svAmI kerI bAMhuDI vilAgI. 4. mAi mAha. iti neminAtha gotaM // For Personal & Private Use Only

Page #257
68 saMpA. bhogIlAla ja0 sAMDesarA rAga vasaMta // toraNi Ayu nemi jiNesara, yAdavakula saNigArU, pasuyabaMdha choDI karuNApura, lIdhau saMyamabhArU re. 1. morA nemijI sAMmalI re, sAmalIA sohAmaNA, ima tau mUMkInai jaIi, hUM abalA kAMi prANa Na cAlai, paNi eha vAta kahinai kahIi re ? 2. dU0 suNuu sakhI morI vInataDI re, priya viNa kSaNa navi jAi, kAmAkula kAnA ima bolai, melavau yAdava jinarAya re. 3. ___ morA nemijI sAMmalImA0 Ujali girivari saMyamazrI varI, nemijina mugaticA sAmI, gaMgacu sAmI raMgabhari pAmI, tu rAjila dukRta vAmI re... morA nemijI sAMmalIA0 iti zrI neminAtha gItaM // rAga vasaMta // toraNi Ayu nemikumara, ati ANaMda bhayu, neha nayaNa nirakhaMtAM surijana mUkInai gayu re mAi. 1 vayarI viruha jagAvai, kSaNa eka nIda na bhAvai, nemi vAlaMbhIu koi majha ANINi melAvi mAi. dU0 netra kamaladala sohai sAmA, sola kalA mukhacaMdU, revai girivari zRMgai caDI tihAM malIu yAdavaiMdU mAi. 2 vayarI vi0 mayaNa sarIkhu ripu jItu rAyamai rANI, gaMga bhaNai avicala sukha pAmI, kIdhI akahi kahANI mAi. 3 vayarI vi0 iti zrIneminAtha gItaM // For Personal & Private Use Only

Page #258
zrAvaka kavi gaMgakRta gIto [8] rAga kedAru // sola sahasa gopI vara bAMdhava, toraNi Ayu jagadAnaMda, pasUyAM abhayadAna deI valIu, jasa pAya sevai cusaThi iMdra. uravari hAra, sI dUra sari sohai, pahiraNi jAdara phAlI re abakai jhAli jaDita maNi mANika, navayauvanabhari bAlI re. 1. dU0 virahAnalacA dukha duhelA, soi puNa sahiNu na jAi re mAi; kahi rAjali suNu sahiya samANI, prANavAliMbha koi ANa melAya. 2. uravari0 zivAdevinaMdana jugavaMdana, yAdavakuli dIpaka siNagAra; bAlabrahmacArI, pariharI nArI, svAmI lIdhu saMyamabhAra. 3 uravari0 bhAgai aSTabhavaMtara nehA, tumi ima kAMi nemikumAra ? gaMmacu svAmI zivagatigAmI, pAmI rAjali gaDha girinAri. 4 uravari0 iti neminAtha gotaM // rAga kedAru // paMce yaMdrII I vasi karU, kUDa kapaTa paMDi pApiI bhariu, bhavasAgara hUM kima taruM ? majha mohanI karma ghaNUM , kima karuM ! ghaNi viSayA viSama hUM vibhrama karI, nija vinaya vicAra lImA harI. 1 bhava. caraNa kamala pAsa jiNa lahI, gaMga bhaNai dukRta savi gayA vahI. 2. bhava0 iti gItaM // [10] rAga kedAra // saMvarakulaha kalpavRkSa caMtAmaNi rAjahaMsa avatAra, suranara kiMnara sevA sAraI, e mugati taNau dAtAra re. For Personal & Private Use Only

Page #259
saMpA0 bhogolAla ja0 sAMDesarA mama ramakai jhamakai, mAtamA marihaMtanA guNa gAi, mAvAgamana nivArIi re, jima ajarAmara thAu re. 1 mana ramakai jhamakai0 traNasaha paMcAsa dhanuSa tana jehanu, sovana vana sukAMti, tribhuvana jaMtu saraNi tama svAmI tU bhaMjai bhavabhaMti re. 2 __ mana ramakai jhamakai. kamalA karaNa haraNa dukhadAridra, yaza caMdana vistAra, gaMga bhaNai guNa gAtAM jagaguru koi na pAmai pAra. 3 mana ramaka jhamakai0 iti gItaM // [11] rAga kedaaru|| sakalakalAnidhi, tribhuvanasohana, vibudhAjanamanamohana re, vAmAdevi upari utapana, nIlavanna mutanna re. mAMcalI // pAsa AsapUraNa dukhacUraNa, azvasenasuta kahIi re, vayaNasudhAkara, vANi amIbhara, darasaNa sivasukha lahIi re. 1 pAsa Asa0 . prabhAvatI rANI bharatArA, bhavabhayabhaMjanahArA re, sarve bhUtadayAparasArA, abhayadAna dAtArA re. 2 pAsa Asa0 tapa majJAna karUM tu vAriu, jalatu nAga nivAriu re, mahAmaMtra zravaNe saMbhAriu, te bhava sAgara tAriu re. 3 pAsa Asa0 suranara yakSa kiMnara tuhma dhyAI, seva karai dharaNiMdu re, gaMga bhaNai tama caraNa saraNa majha, dejo pAsa jiNiMda re. 4 pAsa Asa. iti gItaM // For Personal & Private Use Only

Page #260
bhAvaka kavi gaMgakRta gIto [12] rAga savAba // sakaLa sadAphala sulalita sAra, SaDakhaMDa bhogika zAMtikumArA vo, Avu sAhelI, bhAva dharIjai, sAMti jiNesara pUna racIjai vo. 1 vizvasenarAyA kuli siNagArA, amalA rANI kukhi avatArA vo. 2 A. caUda rayaNa navanidhibhaMDArA, caurAsI lakSa gaja tukhArA vo. 3 A0 katapuramaMDaNa vaMchitapUraNa, gaMgacu svAmI vidhana savi cUrai. 4 A. iti zAMtinAtha gItaM // [13] rAga savAba kalpavRkSa kAmadhena caMtAmaNi nAma tahmA, akSarA traNi ratana labaghi nidhAna, aisyA dhyAijai gaNadhara rAyA, sevitasuranarapAyA, hui tasa narmala kAyA. 1 dU0 sukala jJAna bhaMDAra, tApasa tAraNahAra, akSINa labaghisAra, gautama gaNadhara sAra. 2 bhaisyA0 iMdrabhUti nAma yaza maMgala kalyANa koza, vaMchita kevala pAmI, gaMgacu svAmI. 3. aisyA0 [14] rAga savAba caraDa bhayaMkaranA bhaya gaMjai, bhogI deva bhavasaMkaTa bhaMjai, vaMdu zrIjIrAula jima suddhi lahIi, jAgatU tIratha tribhuvani kahIi. 1 je samarai teha vaMchita pUrai, roga zoga dukha dAridra carai. 2 vaMdu zrI0 For Personal & Private Use Only

Page #261
saMpA. bhogolAla ja. sAMDesarA vAmA devI taMnna jagattajIvana, gaMgacu svAmI trevIsamu janna. 3 vaMdu zrI. [15] rAga savAba sAyara khArau, zazi zakalaMka, hanamaMta kachoTu jeNa prajAlI laMka, ratna viNAsiyAM, devatai esiyAM, jesyAM karma kojai phala pAmIi tesiyAM. 1. dU. jANa dAridrI mUrakha dhana dIdhuM, sugaMdha vivarjita suvarNa prasiddhauM. 2. ratna0 ... jANi vacakSaNi rUpaiM apAra, strI ehavI bharatAra .... vAra. 3. ratna. arihaMtanA guNa hRdayasiuM prahIi, gaMga bhaNai karmarahitu thaIi. 1 ratna. iti karmagItaM // For Personal & Private Use Only

Page #262
jJAnapaMcamI-stavana (apabhraMza) saMpA. ra. ma. zAha apabhraMza bhASAno yuga A0 hemacaMdrAcArya sAthe samApta thavA chatAM temAM sAhitya racavAno praghAta cheka soLamI sadI sudhI rahyo hato. gujarAtanA jaina jJAna bhaMDAromA saMgrahAyelI apabhraMzanI aneka nAnI moTI racanAo A vAtanuM samarthana kare che. ahIM AvI aka nAnI suMdara stuti rajU karI che. ajJAta kartAnI A laghu jJAna-stuti madhyakAlIna apabhraMza laghu kavitAnA namUnA tarIke paNa AsvAdya che. 11 kaDInI A kRtimA Adi ane aMtanI kaDIo 10+8+13 ane 10+8+13 mAtrAnA cha pado-jemAM pada 1 ane 2, 4 ane 5 tathA 3 ane 6 mAM anuprAsa che-nA SaTpadI ghattAmAM racAyela che. vaccenu kaDavaka madhye aka mAtrAvALA cAra paMcakala gaNonA madanAvatAra chaMdamAM che.. paM. amRtalAla mohanalAla bhojakanA aMgata saMgrahanI, lagabhaga soLamI sadImAM lakhAyelI, kAgaLanA mAtra eka patranI pratimAMthI A jJAnapaMcamI-stavana saMpAdita karela che. pratino upayoga karavA devA mATe paM. amRtalAlabhAIno atra AbhAra mAnu chu. siri-nemi-jiNesara, paNaya-suresara, rAimaI-pariharaNa-pahau / niya-maNi samareviNu, zANu ghareviNu, nANaha saMthavu sAMbhalahu // 1 // nANa sura-asura saMthavahiM supahANayaM / nANa nara-nAra pUyaMti suha-zANayaM / . nANa bhava-jalahi-nivaData-jaNa-jANayaM / nANa siva-nayari-pahiANa addhANayaM // 2 // nANa kampamo nANa ciMtAmaNI / nANa annANa-tama-haraNa-nava-diNamaNI / nANa sayalaM pi maNa-vaMchiaM pUrae / nANa viNa riddhimaMto vi jaNa jhUrae // 3 // eha sua-nANa attheNa jiNa bhAsae / *tayaNu gaNahara-gaNo suttu' ullAsae / * chaMda-baMgheNa bhaviyANa hima-kAraNaM / viviha-bhAsAhiM saMsAra-uttAraNaM // 4 // nANa jagadIvao neha-viNa kajjae / nANa akalaMka-caMdu vva kari chajjae / mULa-azuddha pAThaH 1. rAyamaya 2. mANa 3. riddhamaMto 4. tayaNa 5. sanu For Personal & Private Use Only

Page #263
saMpA. ra. ma. zAha nANa asthamaNa-tAveNa viNa diNayaro / nANa viNa-khAra guNa-rayaNa-rayaNAyaro // 5 nANa pUehu accehu bahu-bhattiNA / nANa jANeha nara nAri nia-saittiNA / nANa uvagaraNa kAraNa bahu-bhattiNA / ThavaNiyA kavaliyA puTThiyA putthiyA // 6 // --- ---------- nANa nava-nihi-vairittu daisamo nihI / anila-jala-jalaNa-corehiM nava laMghae / jaMpayaMtANa niccaM pi parivaDDhae // 7 // bahuya-bhava-gahaNa-saMciNiya-kammiMdhaNaM / nANa jalaNa vva nidahai iha takkhaNaM / nANa-paMcamihiM jo nANa ArAhae / tAmu sayalaM pi maNa-vaMchiaM 'sAhae // 8 // nANa suha kArae dukkha nivvArae / nANa jasa deI avajassa uttArae / nANa haNi moha paDibohu uppAyae / nANa bahu-laddhi-siddhI-maI jAyae // 9 // duriya dAridda dohagga ninnAsae / sukkha-sivamugga-sohagga ullAsae / tatta sammatta cAritta suha-zANayaM / kevalaM nANa nivvANa nANattayaM // 10 // iya suya-nANaha, bhuvaNa-pahANaha, guNa-saMthavu je nara karahiM / te sayala vi maMgala, pAvihi nimmala, bhava-sAyara duttara tarahiM // 11 // ||iti zrI jJAnapaMcamI stavanaM // 1. bhattaNA 2. sattaNA 3. ahIM aka caraNa khUTe che. 4. dazamo 5. lappae 6. sahae 7. deya 8. sukha For Personal & Private Use Only

Page #264
lakSmaNakRtaH sUktiratnakoSaH namaH sarasvatyai / 1 saktarasnasudhAsindhuM dhyAtvA zrIzrutadevatAm / sUktAnAM saGgrahaM cakre lakSmaNo lakSasUktikaH // 1 atha jinastutiH 2 jinaH sa pAtu nAmeyo yena cAmIkarachaviH / kSipto vizuddhaye kAyastapastIbahutAzane // 1 3 citraM yatrAparAge'pi kevalajJAnabhAskaraH / ajasramudayaM dhatte jinendraH so'stu naH zriye // 2 4 jinaH sa jayatAdevaH saMsAralavaNArNave / / tapasA . jvalatA yasya vADavajvalanAyitam // 3 5 nAbheyaH pAtu vo yasya kevalajJAnadarpaNe / amUrtAnyapi vizvAni bhAnti vyavahitAnyapi // 4 6 zrImato vRSabhasyAstu darzanaM maGgalAya vaH / yadvIbrahmanidhnApi paraM vRSamasUyata // 5 // 7 sAgasAmiva kezAnAM dazamadvArarodhinAm / yaH samunmUlanaM cakre sa vIraH pAtu vo jinaH // 6 atha hara 8 sa zivaH pAtu vo nityaM gaurI yasyAGgasaMgatA / AzliSTA hemavallIva rAjate rAjate drume // 1 . namaH sarvajJAya / 2 kha. pratau ayaM zlokaH tRtIyaH vartate // 4 kha. jayatAM devH| 5 lokasya pUrvAdhaH pa.pratau patrasya khaNDitatvAnnaSTaH / / 6 pa.pratau 'brahma' iti zabdAnantaraM patra khaNDitamataH lokabhAgastataH paro naSTaH / pa. 'dazamadvArarodhena kezAnAM sAgasAmiva' / 'sAparAdhAnAmiva' iti pa.pratI ttippnnii| 8 pa. pratau ziva iti zabdAnantaraM patra khaNDitamataH 'pAtu......saGgatA'paryantaH lokabhAgaH naSTaH / rUpyadrume iti pa.pratau TippaNI / For Personal & Private Use Only

Page #265
lakSmaNakRtaH 1 sa zivaH pAtu vo nityaM vizikhAnaladIpitam / ArAtrikamiva bhrAntaM yasyopari puratrayam // 2 10 pAyAvaH zitikaNThasya tamAlazyAmalo galaH / saMsaktapArvatIbAhusuvarNanikaSopalaH // 3 11 pAyAvaH zitikaNThasya kaNThaH zyAmAmbudopamaH / gaurI bhujalatA yatra vidyullekheva rAjate // 4 12 sa dhUrjaTijaTAjUTo jAyatAM vijayAya vaH / yatraikapalitabhrAnti' karotyadyApi jAhavI // 5 13 AlambitajaTAjAlamuthadindukalAGkuram // ___ carAcara samutpattibIjaM jayati dhUrjaTiH // 6 14 lagnaH zirasi zItAMzumaignA vapuSi pArvatI / ___ smarAsvamiva yasyAjau sa smarAripunAtu vaH // 7 15 sa zivaH vo zivaM dadyAyamUmi vikaTA jaTAH / gaGgAsalilasevAlamAlAlIlAM ktinvate // 8 16 sagajAsyendunandistAdagajAsyendunandi vaH / ___anaGgadAhi mAhezaM sAGgadA'himude vapuH // 9 17 cATumantrAkSaraM kaNThe kare kucakamaNDalam / ___ bibhrataH pArvatIbhartumho vratamakhaNDitam // 10 18 stanau tumjIphaladvandvaM kRtvevorasi pArvatI / agAdhaM mAnasaM zaMbhorvivikSuriva lakSyate // 11 19 sa vaH pAtu zivaH zazvat yat prapaJcamahodadhau / . unmajjanti vipadyante brahmAdyA bubudA iva // 12 9 pa.pratau 'yasyopari' zabdAnantara patraM khaNDitam / 10 pa.pratau 'pAyAdvaH' lokabhAgaH patrasya khaNDitatvAnnaSTaH iti / 13 pa.pratau patrasya khaNDitatvAt asya xlokasya pUrvAdhaH 'dindukalA' itiparyantaH naSTaH / 14 pa.pratau zlokasya uttarArdhe 'yasyA' itizabdAnantara lokabhAgaH naSTaH / 15 pa.prato patrasya khaNDitatvAt AdyaH 'sa' iti varNaH naSTaH / 16 pa. pratau uttarArdhe 'anaGgadAhi mAhe' iti lokabhAgaH nssttH| 18 paM. stane / pa. pratau 'vorasi pArva' iti paryantaH lokabhAgaH naSTaH / 'pravezamicchu' iti TippaNI pa. pratau // 19 kha, utpadyante 'vipadyante / 'anavarata' iti pa. prato TippaNI / / For Personal & Private Use Only

Page #266
sUktiratnakoSaH atha hriH| zriyaM dizatu vaH zazvannAbhyamambhoruhaM hareH / yasminnoGkArazaGkArI vidhirmadhukarAyate // 1 sa pAtu vo hariryena kurvatA balibandhanam / AtmAnaM vAmanIkRtya surA nItAH samunnatim // 2 jayanti narasiMhasya sphurannakhazikhAH karAH / hariNakrodhakRSTendukalAkhaNDairivAGkitAH // 3 so'vyAdvo vAmano yasya kaustubhapratibimbitA / kautukAlokinI jAtA jATharIva jagattrayo // 4 lakSmIkapolakAntasaMkrAntapatralatojjavalAH / dordumAH pAntu vaH zaurairghanacchAyAsadAphalAH // 5 harerAharUpasya jIyAttattuNDamaNDalam / yadaMSTrAcandrakhaNDe bhUlAJchanachavirurvarA // 6 26 hRdayaM kaustubhodbhAsi viSNoH puSNAtu vaH zriyam / rAdhApravezarodhAya dattamudramiva zriyA // 7 pAntu vo jaladazyAmAH zAGgajyAghAtakarkazAH / trailokyamaNDapastambhAzcatvAro haribAhavaH // 8 atha kaviH / kaveH zrIvAmadevasya kAmadevasya dhanvinaH / vANI ca paMcabANI ca na lagnA kasya mAnase // 1 kavIndrAzca karIndrAzca madamantharagAminaH / pane vA sthAtumicchanti bhavane vA'vanIbhRtaH // 2 30 kaveH zrIkAlIdAsasya tasya ki stumahe vayam / yasya kAvyatrayIM zrutvA matyo'pi vibudho bhavet // 3 20 pa. lokArajhaGkArI / kha. nnoGkArajhaGkAro // 21 pa. pratau 'naM vAmanIkR' iti zlokabhAgaH nssttH| 22 kha.pratau 27tama lokAnantaraM ayaM lokaH vartate / 24 pa. pratau 'rairghanacchAyosadAphalAH' iti lokabhAgaH naSTaH / 28 'zAraGgasya jyA pratyaJcA tasya ghAtena' iti pa. pratI TippaNI / 29 'padanyAsagamanaM' iti pa. pratau TipNI / For Personal & Private Use Only

Page #267
lakSmaNakRtaH 31 stotumekakaviM na zrIvAlmIkimRSayo viduH / dvitIyo yasya nAstyeva sa kathaM prathamaH kaviH // 4 32 sa eva padavinyAsastA evAkSarapaGktayaH / / vaktre vaktre manuSyANAM kvApi kvApi vidagdhatA // 5 subhASitarasAsvAdabaddharomAJcakaJcukAH / vinApi kAminIsaGga kavayaH sukhamAsate // 6 34 lahitAH kavayaH sthAne padanyAsairmurAriNA / purApyeSa tripadyApi trilokImapya'laGghayat // 7 jIyAdyasudhAdhunyAH subandhuprabhavAcalaH / yadaGgazleSamAsAtha bhaGgaH kavibhirAzritaH // 8 AhatapratibhAH kecit kecida hataniSprabhAH / ghaTadIpanibhAH kecit kecit granthAnusAriNaH // 9 37 kavayaH kAlidAsAcAH kavayo vayamapyamI / merau ca paramANau ca padArthatvavyavasthitiH // 10 kavInAmagalado nUnaM vAsavadattayA / zaktyeva pANDuputrANAM gatayA karNagocaram // 11 harSacarita, 1.11] nizvAso'pi na niryAti bANe hRdayavartini / kiM punarvikaTATopapadabandhA sarasvatI // 12 santi zvAna ivAsaGkhyA jAtibhAjo gRhe gRhe / utpAda kA na bahavaH kavayaH sarabhA iva // 13 [harSacarita, 1.5] ucchavAsAnte'pya'khinnAste yeSAM vaktre srsvtii| kathamAkhyAyikAkArA na te vandyAH kavIzvarAH // 14 [harSacarita,1.10] atha kAvyam lakSmIH suvarNarUpANi pANipAde'valambate / bhUSayatyantarAtmAnaM varNarUpApi bhAratI // 1 32 kha. 'vidagdhatAH' / pa. 'subandhuH prabhavAcalaH' / 38 'zaktyA karNasya lagnA yathA' iti pa. pratau TippaNI 'cullI' iti pa. pratau TippaNI / harSAkhyAyikAdi' iti pa. pratau TippaNI / sva. pratau 'vilmbte'| For Personal & Private Use Only

Page #268
sUktiratnakoSaH 43 apUrvaH sUktisadallayAH ko'pi kAvyaphale rasaH / carvaNe sarvasAmAnye svAduvidiralo janaH // 2 44 apUrvaH sUktikozo'yaM dRzyate tava bhArati / avyaye vyayamAyAti vyaye yAti ca vistaram // 3 45 dharitryAM trINi ratnAni jalamannaM subhASitam / mUdaiH pASANakhaNDeSu ratnasaMjJA niyojitA // 4 46 te dhanyAste mahAtmAnaH teSAM loke sthira yazaH / yairnibaddhAni kAvyAni ye ca kAvyeSu kIrtitAH // 5 47 boddhAro matsaragrastAH prabhavaH smayadUSitAH / ___ abodhopahatAzcAnye jorNamaGge subhASitam // 6 [bhartRhari, su.saM. 1] 48 kiM kavestasya kAvyena kiM kANDena dhanuSmataH / parasya hRdaye lagnaM na ghurNayati yacchiraH // 7 [nalacampa .1.5] 49 kAvyaM tadapi kiM vAcyama'vAJci na karoti yat / zrutamAtramamitrANAM vaktrANi ca zirAMsi ca // 8 atha sujanaH / 50 maho kimapi citrANi caritrANi mahAtmanAm / lakSmI tRNAya manyante tadbhareNa namanti ca // 1 51 patati vyasane daivAdAruNe dAruNAtmani / - saMvarmayati vajreNa dhairya hi mahatAM manaH / 2 [anargharAghava, 5.15] 52 maraNAvadhayaH snehAH kopAstatkSaNabhaGgurAH / parityAgAzca niHsaGgAH saMbhavanti mahAtmanAm // 3 43 kha0 svaadusho| 45 kha0 yairnabaddhAni / 47 'dhanamadenA' haMju(yu?)' iti pa pratau TippaNI / 'dAridyAkrAntA' iti api TippaNI .. pa.pratau / kha. prabhavasmayadUSitAH / 48 kha0 tacchiraH / 49 pa. 'vAcyamavAci // 50 kha. dhairye / 'saMnAhena' iti pa.pratau TippaNI // For Personal & Private Use Only

Page #269
lakSmaNakRtaH 53 puMsAmunnatacittAnAM sukhAvahamidaM dvayam / ___sarvasaGganivRttirvA vibhUtirvAtivistarA // 4 54 kusumastabakasyeva dvayI vRttirmanasvinaH / mUrdhni vA sarvalokasya zIryate vana eva vA // 5 [bhartRhari, su. saM. 34] 55 nAlpIyasi nibadhnanti padamuddAmacetasaH / yeSAM bhuvanalAbhe'pi niHsImAno manorathAH // 6 56 lajjAvataH kulInasya dhanaM yAcitumicchataH / _____ kaNThe pArAvatasyeva vAkkaroti gatAgatam // 7 57 Adau tanyo bRhanmadhyA vistAriNyaH pade pade / ____ yAyinyo na nivartinyaH satAM maitryaH saritsamAH / / 8 58 mandAstvAM noddharantIti mA mahAtman viSIda tat / gajAnAM paGkamagnAnAM ganA eva dhuraMdharAH // 9 59 zarAbamanukurvanti prItayaH sarvadehinAm / adhomukhamasAdhUnAM viparItaM vipazcitAm // 10 atha khalaH / 60 yasyAmRtakalApyAsye durmukhasya na vidyate / ___kathaM pralApI pArpa yAn sa svalaH khalu jIvati // 1 61 kA khalena saha spardhA sajjanasyAbhimAninaH / bhASaNaM bhISaNaM sAdhordUSaNaM yasya bhUSaNam // 2 62 nirmAya khalajihvAgraM sarvaprANaharaM nRNAm / cakAra ki vRthA zastraviSavalIn prajApatiH // 3 63 mukhenaikena vidhyanti pAdamekasya kaNTakAH / dUrAtmukhasahasreNa sarvaprANaharAH khalAH // 4 64 khalAnAM kaNTakAnAM ca dvividhaiva prtikriyaa| upAnamukhabhaGamo vA dUrato vA virjanam // 5 65 jIvannapi na tatkatuM zaknoti sajjanastathA / durjano yanmRtaH kuryAt manuSyebhyo'hitaM yathA // 6 66 durjanairucyamAnAni vAMsi madhurANyapi / / akAlakusumAnIva saMtrAsaM janayanti naH // 7 For Personal & Private Use Only

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sUktiratna koSaH 67 lubdhastabdho'nRjumUrkhaH prabhurekAntadAruNaH / bahUneSa khalaH sAdhUnmArayitvA mariSyati // 8 68 vakratAM bibhrato yasya guhyameva prakAzate / kathaM sa na samAnaH syAtpucchena pizunaH zunaH // 9 69 cArutA paradArebhyo dhanaM lokopataptaye / prabhutvaM sAdhunAzAya svale khatarA guNA // 10 70 camatkurvanti nazcittamapUrvAH ke'pyamI khalAH / yeSAM na tilasambandhaH kadAcidapi dRzyate // 11 71 aho valabhujaGgasya ko'pyapUrvo vadhakramaH / karNe lagati cAnyasya prANaizcanyo viyujyate // 12 72 snehena bhUtidAnena kRtasvaccho'pi durjanaH / darpaNazcAntike tiSThan karotyekamapi dvidhA // 13 73 nidhAnamiva mAtsaryamantanavasya tiSThati / parazlAghASu yenAsya dRzyate mudritaM mukham ||14 74 varAkaH sa kathaM nAma namratAmeti durjanaH / ApAdamastakaM yasya sthitA cAntaH kuzIlatA // 1.5 75 svabhAva kaThinasyAsya kRtrimAM vibhrate natim / guNo'pi parahiMsAyai cApasya khalasya ca // 16 76 prakAzayanti prathamaM janayatyandhatAmanu / bhavatyasAdhuvAkyArthAsta DidvilasitopamA // 17 77 svalAnAmupadezo'pi prakopAya zamAya na / payaHpAnaM bhujaGgAnAM kevalaM viSavardhanam // 18 78 khalaH satkriyamANo'pi dadAti kalahaM satAm / dugdhoto'pi ki yAti vAyasaH kalahaMsatAm // 19 79 nauzca durjanajihvA ca pratikRla [ vi ] sarpiNI janapratAraNAyaiva dAruNA kena nirmitA / 75 pa0 'svabhAvakaThinAsyasya' 76 kha0 'bhavanti sAdhuvAkyArthAM' // 20 For Personal & Private Use Only

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lakSmaNakRtaH 80 vayasaH pariNAme'pi yaH khalaH skhala eva saH / supakvamapi mAdhurya nopayAtIndravAruNam // 21 81 visaMvAdena manasaH kartavye bhASamANayA / vaJcyate sa kathaM nAnyairvaJcito yaH svajihayA // 22 82 aho kuTilabuddhInAM durgAhyamasatAM manaH / anyacasi kaNThe'nyadanyadoSThapuTesthitam / / 23 83 yeSAM prANivadhaH krIDA narmamarmaharaM vacaH / kArya paropatApitvaM te mRtyorapi bhRtyavaH // 24 84 paropaghAtavijJAnalAbhamAtropajovinAm / / dAsAnAmiva dhUrtAnAM jAlAya guNasaGgrahaH // atha samasyA 85 bhISmagrISmartusaMtApazanyarathyAntarasthayoH / anyonyAlApasukhinonozcandrAyate raviH / / 1 86 kvacit mRgaziraH sAndraM kacidAlambikRttikam / kvacit zravaNasaGkIrNa nabho vyAdhagRhAyate // 2 87 kAmadhUmadhvajaH ko'pi navastava hRdi priye / romarekhAmiSAdyasya dhUmavartiradhomukhI // 3 // 88 sahasrazorSA puruSaH sahasrAkSaH sahasrapAt / dalitazcakitazchannastvadvale deva sarpati // 4 // _ vidyaapteH|| 89 asamAnasamAnatvaM bhavitA kalahe mama / iti matvA dhruvaM mAno mRgArisahaH palAyate // 5 90 prAvRSi priyamuktAyAH priyAyAH prANahAriNi / priyAgamanadRtena vidyutkAkena lakSitA // 6 91 dikSu bhUmau girau vyomni sarvatrApi vibhAvyate / smayate prANasaMdohe tanvI nArAyaNAyate // 7 81 pa0 sajihvayA // 86 pa0 pratau 'bahala' iti TippaNI / 88 50 vilAdeva' 'Aditya' iti 50 pratau dippaNo // For Personal & Private Use Only

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sUktiralakoSaH 92 vidyAyAM durmado yeSAM kArpaNyaM vibhave sati / teSAM devAbhizaptAnAM salilAda gnirutthitaH // 8 93 svasti kSatriyavAya jagadevAya bhUbhuje / / ____ yadyazaH puNDarIkAntargaganaM bhramarAyate / .9 94 mahimnAmantaraM pazya zeSAheH sAbdhibhUdharA / phaNAkumudamAlAyAM bhramarIva vibhAti bhUH // 10 95 tamastatiguhAlInaM candraH kAmijanaM haThAt / samarpayati kAmasya darzanapratibhUriva // 11 96 dAmodarakarAghAtavihalIkRtacetasA / dRSTaM cANuramalena zatacandraM nabhastalam // 12 97 nabhaH karpUragaurAbhaM candro vidrumapATalaH / kajjalaM kSIrasaMkAzaM kariSyati zanaiH zanaiH // 13 98 sItAsamAgamotkaNThAkarNAntAkRSTadhanvinaH / rAghavasya zarAGgAraiH samudrAddhUlirutthitA // 14 99 dUrasthA dayitA yasya navA pInapayodharA / tasya saMtApazamane na vAnI na payodharA / / 15 100 ehi gaccha patottiSTha vada mauna samAcAra / / - iti vitrastasAraGganetrayA ko na kAritaH // 16 101 yadi nAmAsya kAyasya yadantastadvahirbhavet / ayatnenaiva tanvaGgo bahirdRzyeta sA tadA // 17 102 vavAvivIvuvUvevaivovauvaMva iti svarAH / prAvartanta ripustrINAM pardAhe sainikaiH kRte // 18 93 'madhye' iti pa. pratau TippaNI / 94 'andhakArasantati' iti pa. pratI TippaNI / 95 kha 'candra kAmijanaM' / 97 'uditaH' iti pa. pratau TippaNI / kha. 'nabhaH karpUrapUrAbhaM' / 99 50 'yitrastasAraGganetrayAH' / 101 pa0 'yadanta hirbhavet / For Personal & Private Use Only

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lakSmaNakRtaH atha nRpaH 103 bhavatastulyatAmeti na somo na divAkaraH / yasya dAtuH parizrAnto na rAtrau na divA karaH // 1 104 kSaNamapyanugRhNAti yaM dRSTiste'nurAgiNI | va tyajyatyAzu taM narendra daridratA // 2 105 daridrAn sRnato dhAtuH kRtArthAn kurvatastava / zrIkIrtIza na jAnImaH kaH zrameNa viraMsyati // 3 106 rAjan tavAsipatrasya rAjate puSkarAvalI / kAlAhUta dviSalle khalikhitevAkSarAvalI // 4 107 amI pAnakaraGkAbhAH saptApi jalarAzayaH / tvacazorAjahaMsasya paJjaraM bhuvanatrayam // 5 108 sarvadA sarvadosoti mithyA saMstUyate budhaiH / nArayo lebhire pRSTha na vakSaH parayoSitaH // 6 109 agamyagamanAtprAyaH prAyazcittIyate janaH / agamyaM tvadyazo yAti sarvatrApi prapUjyate // 7 110 tAsa gopa vicikitsAM cikitsati / cyutirna yadaddalyA jAretyenaM jugupsate // 8 111 uSmAyamANayA tanvyA dRsh| bASpAyamANayA / nadyaH zuSyanti puSyanti vindhye yasyAriyoSitAm // 9 112 dizaH paTapaTAyante gaganaM lohitAyate / karNatAlAstasiMdure hAstike yasya sarpati // 10 trayazchittapasya 104 pa. iyaiyeva / 'vochalitA' iti pa. pratau / 105 'nivartayiSyati' iti pa. pratau TippaNI / 107 'pAnIyasthAnAni' iti pa. pratau TippaNI / 110 pa. 'vicitsAM cikitsati' / kha. ' yadahalyAdau' / bhUmI iti pa. pratau TippaNI / asyArtho'spaSTaH / 112 pa. 'lohitAyati' / 'abhyukSipta' iti pa. pratau TippaNI / For Personal & Private Use Only

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sUktiratnakoSaH 113 bhayamekamanekebhyaH zatrubhyaH yugapatsadA / dadAsi yacca te nAsti rAjan citramidaM mahat // 11 114 saukaraM rUpamAsthAya hariNApyuddhRtA maho / asaukaraM tvayA kRtvA rAjan citramidaM mahat // 12 115 citraM kAraNamanyatra kAryamanyatra dRzyate / mahAn pratApo devasya dAhastu hRdi vidviSAm // 13 116 doSANAM ca guNAnAM ca tvayi saMkhyA na vidyate / guNAnAmaprameyatvAdoSANAmapyasaMbhavAt // 14 117 bhUbhRdvaMzaprabhUtAnAM dhanuSAM ca dviSAM cayaH / jIvApakarSaNaM cakre samaM samarasImani // 15 118.AzaMkitasunAsIre nAsIre yasya sarpati / sparddhayeva prasapenti prANAH pratyarthibhUbhRtAm // 16 somezvarasyete / ___ 119 manye vAstavyamevAsIt tvaccApaM hRdi vidviSAm / ___raNabhUmau namatyasminnemuste kathamanyathA // 17 __vAhaDasya / 120 prAyeNa sarva pazyanti viparItaM vinazvarAH / - yataH kAJcanagauro'pi kAla evAsi vidviSAm // 18 121 tulAmAruhya raviNA vRzcike nihitaM padam / bhavatA zirasi nyastamayatnenaiva bhoginAm // 19 122 vicaredekapAddharmaH kathamasmin kalau yuge / yadi vaMzastvadIyo'yaM na syAdasyAvalambanam // 20 123 asiMdUreNa sImantA mA bhUtte yoSitAmiti / tyaktvA prayAntu sImAntAdasi dareNa te'rayaH // 21 113 kha. taccate // 116 pa0 doSAnAM ca guNAnAM ca // 119 'praNatA' iti kha. pratau TippaNI / 122 'kRtayugena' iti pa. pratau TippaNI / For Personal & Private Use Only

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lakSmaNakRtaH 124 ki kRtena na yatra tvaM yatra tvaM kimasau kaliH / kalau cedbhavato janma kalirastu kRtena kim // 22 125 padmAnAM nAladaNDeSu dehadaNDeSu kAminAm / ___dRzyete yadi nAnyatra tvayi rakSati kaNTakAH // 23 126 katiste jAtajADyeva purAmbhodhimajjanAt / / AtapAya jagannAtha gatA mArtaNDamaNDalam // 24 127 apUrveyaM dhanurvidyA bhavatA zikSitA kutaH / mArgaNoghaH samabhyeta guNo yAti digantaram // 25 128 doHstambhe zuzubhe yasya dhanurguNakiNAvalI / kAlAyasamayI manye zRGkhalA jayadantinaH // 26 129 kaTakaH kaNTakAn yasya dalayAmAsa nirdayam / __sa hi na kSamate kiJcit bindunApyAtmano'dhikam // 27 130 adhijyaM yasya kodaNDaM smarantaH paripanthinaH / vyathante sma purandhrINAM vilokya bhUlatAmapi // 28 131 rAjeti nAmataH kAmamamunA sparddhatAM vidhuH / ___kalAstu SoDaSI svasya kathaM kuryAccaturguNAH // 29 132 pRthUda ke bhavatkhaDge sa paraH zatapuSkare / dRSTe'pi pApmanAM puMsAM pAparAziH praNazyati // 30 133 anAsvAditasaMbhogAH patantu tava zatravaH / bAlavaidhavyadagdhAnAM kulastrINAM kucA iva // 31 134 nArAyaNAyitaM deva tvayA naraka vidviSA / yadekaH zizupAlo'pi sthApito na dviSAM kule // 32 123 kha0 'sImAntAdasi' 124 pa0 'yanma kalirastu' // 127 kha0 'mArgaNogha samabhyeti' / 130 'zatravaH' iti pa. pratau TippaNo / 131 'anumataM' 'candra' 'AtmanaH' iti pa. pratau TippaNyaH / 132 'bhavya' 'zatAtparaH' 'tIrthe' iti pa. pratau TippaNyaH / kha0 'bhavatkhaDge paraH zatapuSkare' / 1:4 kha0 'nArAyaNAyata' / 'dAnavaH,' 'bAlahArakaH' ca iti pa. pratI TippaNI / For Personal & Private Use Only

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sUktiratnakoSaH 135 kRtaM kalau tvayaikena paralokaprasAdhanam / guNAnubandhibhiH zuddharmArgaNaiH saphalIkRtaiH // 33 136 rAjan tvameva pAtAlamAzAnAM tvaM nibandhanam / tvaM cAmaramarubhUmireko lokatrayAyase // 34 137 karapAtairdurAlokaistIkSNaiH saMtApayan prajAH / bhAnurna bhavatA tulyaH kSaNasaMraktamaNDalaH // 35 138 sarasvatI sthitA vako lakSmI vezmani te sthitA / kIrtiH kiM kupitA rAjan yena dezAntaraM gatA // 36 139 tvayA saha viruddhAnAM kutaH kuzalatA kule / vAso'pi niyatasteSAM vane kuzalatAkuLe // 37 140 virodhAttava zatraNAM jAtaM saugatadarzanam / -- vigrahe kSaNabhaGgivaM sarvArtheSu ca zUnyatA // 38 141 kurvangaGgAmbhasAM kSobhaM yasya nisvAnanisvanaH / snAtIva vArivadhUvargagarbhapAtanapAtakI // 39 atha shaantH| 142 svapne cidaMzavaikalyaM jAgare viSayagrahaH / .. svapnajAgaraNAtItaM padamAhurmanISiNaH // 1 143 brahmANDasampuTaM bhitvA yo na yAti parAtparam / sa pumAniti nirdezaM garbhasthI labhate katham // 2 144 jarAmaraNadaurgatyavyAdhayastAvadAsatAm / ___ manye janmaiva dhIrasya bhUyo bhUyastrapAkaram // 3 145 AvAsaH kriyatAM gAGge pApavAriNi vAriNi / tanvaGgayAH kucayugme vA manohAriNi hAriNi 4 [bhartRhari, su. saM, 135] 146 nidAghe puTapAkena jalaughena dhanAgame / zItajvareNa hemante sAvadhaH sarvadA janaH // 5 135 'zatrunirgataiH' iti pa. pratau TippaNI / 136 'rakSaka,' 'lokAzA, tvaM cAmarayogyatA' iti pa. pratI TippaNyaH / 138kha0 kopitA / For Personal & Private Use Only

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kA lakSmaNakRtaH / 147 zirasA bibhRtA nityaM snehena paripAlitAH / kezA api virajyante ke te na yAnti vikriyAm // 6 148 spRSTvA mRtamA'lutya savAsAH zuddhimApnuyAt / tenaivopacinoti svaM yo'sya zuddhiH kathaM punaH // 7 149 kimanena na paryApta mAMsasya parivarjanam / yatyA cittaM () tRNenApi svamaGgaM paridUyate // 8 . 150 kRmayo bhasma viSThA vA niSThA ysyeymiidRshii| sa kAyaH parapIDAbhirdhAryatAmiti ko nayaH // 9 151 nityamAcarataH zauca kurvataH pitRtarpaNam / yasya nodvijate cetaH zAstraM tasya karoti kim // 10 152 yadA te mohakalilaM buddhiyaMtitariSyati / tadA gantAsi nirvedaM zrotavyasyAzrutasya ca // 11 bhagavadgItA, 2, 52] 153 rAjAnamapi sevante viSayAnapi bhuJjate / ramante'pi saha strobhiraho sAhasikAH narAH // 12 154 apriyatayAtmAnamapriyAya dadAti yaa| tAmAtmanyapi niHsnehAM ko nu rakteti manyate // 13 155 caturaH sRjatA pUrvamupAyAMstena vedhatA / na sRSTaH paJcamaH ko'pi gRhyante yena yoSitaH // 14 / 156 na mAnena na dAnena nArjavena na sevayA / na zastreNa na zAstreNa sarvathA kimapi striyaH // 15 157 aho lubdhaka lubdhastvaM kaM pRcchasi muhurmuhuH / yA pazyati na sA brUte yA brUte sA na pazyati // 16 . 158 sannidhau nidhayastasya kAmagavyanugAminA / amarAH kiMkarAyante saMtoSo yasya bhUSaNam // 17 159 tRNaM brahmavidaH svarga tRNaM zUrasya jIvitam / viraktasya tRNaM nArI nirIhasya tRNaM nRpaH // 18 148 snAnAnaM (snAnena)' iti pa. pratau TippaNI / For Personal & Private Use Only

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sUktiratnakoSaH 160 satyameva prayAgo'yaM mokSadvAramudIryate / devyA yatrAmito gaGgAyamune vahataH zriyam // 19 161 prayAgaH sarvatIrtheSu tIrthamuJcaistarAmayam / saMsArasya paraM pAramihasthairavalokyate // 20 162 zyAmo nAma vaTaH so'yametasyAdbhutakarmaNaH / chAyAmapyadhivAstavyaiH paraM jyotirniSevyate // 21 163 durvAkuzAkurAhArAH dhyAstAta vane mRgAH / vibhavonmattacittAnAM na pazyanti mukhAni ye // 22 164 dRSadbhiH sAgaro baddho manuSyairindrajijjitaH / vAnararveSTitA laGkA jIvadbhiH kiM na dRzyate // 23 165 SaSThaM kimiti na proktaM mahApAtakamuttamam / yadetadIzvaradvAri durAzATiriTillitam // 24 166 satyaM manoramAH kAmAH satyaM ramyA vibhUtayaH / kintu mattAGganApAGgabhaGgalolaM hi jIvitam // 25 167 ucchvAsAvadhayaH prANaH sa ucchvAsaH samIraNaH / .samIraNAcalaM nAsti yajjIvati tadadbhutam // 26 168 sarve kSayAntA nicayAH patanAntAH samuncha yAH / saMyogA viprayogAntA mANAntaM hi jIvitam // 27 169 AsannataratAmeti mRtyurjantodine dine / AghAtaM nIyamAnasya vadhyasyeva pade pade // 28 170 sarvAzucinidhAnasya kRtaghnasya vinAzinaH / zarIrakasyApi kRte mUDhAH pApAni kurvate // 29 [nAgAnanda, 4, 7] 171 kroDIkaroti prathamaM yadA jAtamanityatA / dhAtrIva jananI pazcAttadA zokasya kaH kramaH // 30 [nAgAnanda, 4,8] 163-164 khapratau nopalabhyate / 165 pa. kimite na proktaM / 167 pa. saMyogA tA viprayogAntA / 169 'vadhyasthAna' iti pa pratau TippaNI / For Personal & Private Use Only

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172 pRthvI payodhiparyantAM yaH zAstyekapurImiva / ekamevodaraM tasyAthaizvarya ki prazaMpsasi // 31 173 Abhoginau maNDalinI tatkSaNonmuktakaJcuko / varamAzIviSau' spRSTau na tu tannnAH payodharau // 32 174 pitRmAtRmayo bAlye yauvane vanitAmayaH / vArddha ke saMtatimayo mugdho nAmamayaH kacit // 33 175 anAdAviha saMsAre durvAre makaradhvaje / kUle ca kAminImUle vibhave kA vikalpanA // 34 176 kathaM te pAtakaparA narA rAtriSu zerate / maraNAntaritA yeSAM narakeSu vipattayaH // 35 177 ApadAM kathitaH panthA indriyANAmasaMyamaH / tajjayaH sampadAM mArgoM yeneSTaM tena gamyatAm // 36 178 asthisthUNaM srasAsyUtaM mAMsazoNitalepanam / koNe putrapurISAbhyAM bhUtAvAsamimaM tyaja // 37 179 pUrvavayasi yaH zAntaH sa zAnta iti me matiH / dhAtuSu kSIyamANeSu zamaH kasya na jAyate // 38 180 yadi yatraiva tatraiva yathaiva ca tathaiva ca / rati tvaM citta badhnAsi nAsi duHkhasya bhAjanam // 39 atha strIprazaMsA 181 yadeva rocate mahyaM tadeva kurute priyA / iti vetti na jAnAti tatpriyaM yatkaroti sA // 1 182 dayitAbAhupAzasya kuto'yamaparo vidhiH / jIvayatyarpitaH kaNThe mArayatyapavarjitaH // 2 183 hAro'yaM hariNAkSINAM luThati stanamaNDale / muktAnAmapyavasthe'yaM ke vayaM smarakiMkarAH // 3 172 'rakSayati' iti pa pratau TippaNI // 175 kha. 'viplave kA vikalpanA' / 176. pa. 'maraNAntarito yeSAM' / / 178. kha. 'naasaasyuutN'| 182. pa. 'jIvatyarpitaH' / For Personal & Private Use Only

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sUktiratnakoSaH 184 ekameva baliM baddhvA jagAma harirunnatim / tannyAstrivalibandhe'pi saiva madhyasya namratA // 4 185 eka eva balirbaddho vAmanIbhUya viSNunA / lIlayaiva tvayA tanvi manye baddhaM valitrayam // 5 186 dRzA dagdhaM manasijaM jIvayanti dRzaiva yAH / virUpAkSasya jayinIstAH stuve vAmalocanAH // 3 . viddhazAlabhaJjikA 1,3] 187 nAsot nAsti na vA nArI bhaviSyatyanayA smaa| iti rekhAtrayaM vedhAvakre'syAstrivalicchalAt // 7 188 amRtasyeva kuNDAni sukhAnAmiva rAzayaH / rateriva nidhAnAni yoSitaH kena nirmitAH // 8 _[bhartRhari. su. saM, 7.3] 189 manaH prahAdayantIbhirmadaM yAntIbhirapyalam / __mahAnto'pi 'prapadyante strIbhiradbhirivAcalAH // 9 190 asyA manoharAkArakabarIbhAranirmi(ji)tAH / lajayeva vane vAsaM cakruzcamaracahiNaH // 10 191 bAle lalAmalekheyaM bhAle bhallIva rAjate / bhUlatAcApamAkRSya na jAne kaM haniSyasi // 11 192 yato yataH kSipatyakSi kSipramAyatalocanA / .. tatastataH prakSipati paJca paJcazaraH zarAn // 12 193 napuMsakamiti jJAvA tvAM prati prahitaM manaH / tatta tatraiva ramate dhR(?ha)tAH pANininA vayam // 13. 194 saha prayAtaM lolAkSyA. mano yanna nivartate / / satpravRttimivAnveSTuM dRSTistatraiva dhAvati // 14 . . 195 idaM ramyamidaM ramyamityAvasathavRttayA(ye?) / -.. 'tasyA bhramati sarvAGgaM : manye mUha iva smaraH // 15 186. kha. cArulocanAH / 187. kha. pratau zloko'yaM 'hAro'yaM (983)' iti lokAnantaraM dRzyate / 188 'rate rava' (188) ityata Arabhya 225 tama lokAntargata 'puraH sakhIjana' iti. paryantaH sandarbhaH patracatuSka(20ta: 23)truTernopalabhyate pa pratau // 193 kha pratI 'prati'zabdaH naSTaH / For Personal & Private Use Only

Page #281
lakSmaNakRtaH 196 no tadIye saMtApaM yajjanasyAnurAgiNaH / __janayAMcakratustIvaM tatra heturvilomatA // 16 197 tattriviSTapamAkhyAtaM tanvaGgayA yadvalitrayam / yatrAnimeSadRSTitvaM nRNAmapyupajAyate // 17 198 yanna mAti tadaGgeSu lAvaNyamiti saMbhRtam / piNDIkRtamurodeze tatpayodharatAM gatam // 18 199 hArAya guNine sthAnaM na dattamiti lajjayA / tanvaGgayAH kucayugmena mukhena prakaTokRtam // 19 200 unnataH prollasaddhAraH kAlAgurumalImasaH / payodharabharastanvyAH kaM na cakre'bhilASiNam // 20 201 bhUrbhuvaHsvarvibhUtInAM saubhAgyaM yatprasAdataH / tAbhyaH sakarNaH ko nAma kAminIbhyaH parAGmukhaH // 21... 202 vidhAyApUrvapUrNendumasyA mukhamabhUdadhruvam / dhAtA nijAsanAmbhojavinimIlanaduHsthitaH // 22 / [ratnAvalI, 2,8] 203 strIti nAmAtimadhuraM kuryAtkaM na smarAturam / kimutaudAryacAturyaprasAdamadhuraM vacaH // 23 204 akRtrimapremarasA bilAsAlasagAminI / asAre dagdhasaMsAre sAraM sAraGgalocanA // 24 . 205 abhyAsaH karmaNAM nityamutpAdayati kauzalam / vidhinA tAvadabhyastaM sRSTA yAvanmRgekSaNA // 25 206 asyAH kAntasya rUpasya saupamyAtizAyinaH / gacchedekaiva sAdRzyaM svacchAyA darpaNAzritA // 26 207 mArayantyA janaM tasyA nirAgasa vajJayA / mAtaGgAnAM gatiryAdA tAdRgAsIdasaMzayam // 27 208 dhAtA yadi na cakSuSmAnkeneyaM nirmitedRzI / ___ atha ced dRSTirastyasya ko heturaparigrahe // 28 209 tasyA vinApi hAreNa nisargAdeva hAriNau / ko , janayAmAsatuH kasya vismayaM na payodharau // 29. 1210 kiM citramunnatazrIko yapriyAyAH payodharau / / . 15 tasyA hRdayalAbhena jAyate kasya nonnatiH // 30 For Personal & Private Use Only

Page #282
sUktiratnakoSaH 211 kiM citraM yadi tanvaGgAyAH stanAbhyAM nirjitaM jagat / __eko jayati sadadhRtaH kiM puna: susaMhato // 31 212 kaNThasya vidadhe kAntimuktAbharaNatA yathA / tasyAH svabhAva myasya muktAbharaNatA ya(ta)thA // 32 213 ataH paramagamyo'yaM panthA vizrabhyatAmiti / pratyakSiyugalaM tasyAH kau~ vaktumiva sthitau // 33 / 214 na yuktaM svacchamadhyAnAM bahuzrutavilaGghanam // . ityavetya sthitau tanvyAH karNAvAzritya locanI // 34 215 samastasyApi ratnasya vraNe'rghaH parihIyate / .. dayitAdhararatnaM tu praNitaM yAtyanarghatAm // 35 216 dvijasaGgatimAsAtha sarvo rAgAdvimucyate / / raktastathApi tanvaGgayA bimboSThaH kena hetunA // 36 217 manye netrapathaM tasyAM gatAyAM lolacakSuSi / __ babhUvuH paJcabANasya svabANA eva vAraNaH // 37 atha virhinnii| . 218 yAmIti priyapRSTAyAH priyAyAH kaNThavartinoH / . . vacojIvitayorjAtaH puroniHsaraNe raNe(NaH) // 1 219 zaSyA prakalpitaikatra citaikatra prakalpitA / ... adya kAntaH kRtAnto vA duHsvasyAntaM kariSyati // 2 220 gaccha gacchasi cetkAnta panthAnaH santu te zivAH / mamApi janma tatraiba bhUyAdhanaM gato bhavAn // 3.. [kAvyAdarza,2,1416. 221 hastamA kRSya yAto'si balAditi kimadbhutam / hRdayAvadi niryAsi pauruSaM gaNayAmi . te // 4 222 madarzane (madRSTe) darzanotkaNThA dRSTe viccheda bhIrutA / ... nAdRSTena na dRSTena bhavatA labhyate sukham // 5 223 mayi lakhitamaryAda smara smara harAnalam / dagdha dagdhumayuktaM te janaM virahavihvalam // 6 For Personal & Private Use Only

Page #283
lakSmaNakRtaH 224 aAzvAsayata kAko'pi du:khitAM pathikAGganAm / tvaM candrAmRtajanmApi dahasIti kimucyatAm // 7 / 225 rAgAnnitAntaraktena locanAnandakAriNam / . uvAha. manasA kAntaM pANinA mukhapaGkanam // 8 226 dInAyAM donavadano rudatyAM sAzrulocanaH / . . puraH sakhIjanastasyAH pratibimbamivAvabhau // 9 227 dahyamAne'pi hRdaye mRgAjhyA manmathAgninA / snehastathaiva yattasthau tadAzcaryamivAbhavat // 10 228 tasyAH stanAntare nyastaM candanaM tApazoSitam / manobhavAgnidagdhasya babho bhasmeva cetasaH // 11 229 tApopaghAtadakSANi mRNAlAni natabhruvaH / nAbhuvan dIrghasUtrebhyaH kAzitaM prApyate kutaH // 12 230 mA gAH pAntha priyAM muktvA dUrAkRSTazilomukham / sthitaM panthAnamAvRtya kiMkirAtaM na pazyasi // 13 / atha virahI* 231 hAro nAropitaH kaNThe' kaSTasaMzleSabhIruNA / ___ idAnomantare jAtAH parvatAH sarito drumAH // 1 232 sA dRSTA yairna vA dRSTA muSitAH samameva te / hRtaM hRdayamekeSAmanyeSAM cakSuSaH phalam // 2 233 yadi smarAmi tAM tanvI jIvitAzA kuto mama / / atha vismRtya jIvAmi jIvitavyasanena kim // 3 234 prANAnAM ca priyAyAH(yAzca) mUDhAH sAdRzyakAriNaH / priyA kaNThagatA ratyai prANA maraNahetave // 4 235 priyAdarzanamevAstu kimanyairdarzanAntaraiH / prApyate yena nirvANaM sarAgeNApi cetasA // 5 230 zloko'yaM nopalabhyate kha pratau / / *'atha virahI' iti paddhatinirdezo nopalabhyate kha pratI / samagrA ceyaM paddhatiH (64 zlokapramANA) pa pratau 463 zlokAnantaraM prakIrNa kapaddhateranantaraM upalabhyate / 1 'kaSTha' ityantargata 'Tha' varNAdArabhya 279 tama lokacaturthacaraNagata viSAdapyatiricyate' granthasaMdarbhaH nopalabdhaH pa pratau patrapaJcaka truTe: (patra42taH 46).. For Personal & Private Use Only

Page #284
sUktiralakoSaH 236 divyacakSurahaM jAtaH sarAgeNApi ceta pA / / dUrastho yena pazyAmi dezAntaragatAM priyAm // 6 // 237 ekato divasAnkAntA gaNayatyanyato yamaH / na vibhaH prathamaM kasya yAsyAmo vayamantikam // 7 // 238 aprato bAhupAzena kezapAzena pRSThataH / pArvataH kezapAzena(?) sarvato bandhanaM hi sA // 8 // 239 madhyenaikena tanvayAH kSAmeNa kSapitA varam / unnataM stanayugmaM tu na vimaH kiM kariSyati // 9 // . 240 madhyadezAtpunaH kAzcIdezaM gacchabhirAkulaiH / tanvyA vapuSi lokasya locanaiH pathikAyitam // 10 // 241 anayA jaghanAbhogabharamantharayA tayA / anyato'pi vrajannyA me hRdaye lihitaM padam / 11 // 242 mama kAmazarAghAtairvaNite hRdaye sthitA / kathaM salavaNA tanvI saMtApaM na kariSyati / 12 // 243 lavaNaM kSipyate yatra tatpAtraM kSIyate kila / lAvaNyaM tava tanvaGgi kathaM kSIyAmahe vayam // 13 // 244 sA yauvanamadonmattA vayamasvasthacetasaH / tasyA lAvaNyamaGgeSu dAho'smAsu viz2ambhate // 14 // 245 kSipato'pyanyatazcittaM saiva sAraGgalocanA / .. zaGkeva kRtapApasya hRdayAnnApasarpati // 15 // 246 ekamutkaNThayA vyAptamanyayitayA hRtam / cetanAmaparaM dhatte kiyan(nti) hRdayAni me // 16 // 247 haMsa prayaccha me kAntAM gatistasyAstvayA hRtA / ___ saMbhAvitaikadezena deyaM yadabhiyujyate // 17 // [vikramorvazIyam, 4, 17 248 priyAnetramukhacchAyAtalAvaNyazobhayoH / samAnaduHkhayoraikyaM yuktaM tanmRgacandrayoH // 18 // 249 vAhi vAta yataH kAntAM tAM spRSTvA mAmapi spRza / bahavetakAmayAnasya zakyametena jIvitum // 19 // - lApa For Personal & Private Use Only

Page #285
lakSmaNakRtaH 250 yadahaM sA ca vAmorurekA dharaNimAzrito / bahavetatkAmayAnasya naitadainyaM vijAnataH // 20 // 251 na me duHkhaM priyA dUre na me duHkhaM hRteti sA / etadevAnuzocAmi vayastasyAtivartate // 21 // 252 kadA nvahaM sudantoSThaM mukhaM padmadalekSaNam / ISadunnannA]mya pAsyAmi rasAyanamivottamam // 22 // 253 priyAmukhamanusmRtya dIrghacAruvilocanam / ___ na yAti zatadhA yena manastena napuMsakam // 23 // 254 priyAvirahitasyAdha hRdi cintA mamAgatA / iti matvA gatA nidrA ke kRtaghnamupAsate // 24 // . 255 kSaNabhaGgi jagatsarvamiti tathyaM munervacaH / ko'nyathA hariNAkSINAM saheta virahavyathAm // 25 // 256 sphuTamAcakSate zAbdAH zabdAnAmiha nityatAm / priyayoktA yadadyApi hRdi tiSThanti me giraH // 26 // 257 pade vAkye pramANe ca parAM niSThAmupAgatA / ato vidvajjanasyAsya spRhaNIyA mRgekSaNA // 27 / / 258 menaH prakRtyaiva calaM durlakSaM ca tathApi me / anaGgena kathaM viddhaM samaM sarvazilImukhaiH // 28 nAvali, 3, 2] 259 antarmalImase vakre cale karNAntasapiNi / tasyA netrayuge dRSTe durjane ca kutaH sukham // 29. 260 rUpAtizayakartRNAM praticchando hyakAraNam / vilolanayanAM dhAtrA sRjatA kiM nirIkSitam // 30 261 mAdhurya mRgazAvAkSyA yadi dhAtrA vinirmitam / tadatyantaviruddhena lAvaNyena kimAzritam // 31 262 gatAni hanta haMsInAM harantI hrinnekssnnaa| karoti mAmagatikamaho strovRttamadbhutam // 32 263 apUrvaH ko'pi tanvagAyA mama mArgaH pradarzitaH / yogaM cintayato yena rAga evaM vivardhate // 33 For Personal & Private Use Only

Page #286
sUktiratnakoSaH 264 vihAye(ro) mRgazAvAkSyAH sugatAdhiSThito yadi / kathaM vasati tatraiva smaro vigatakArmukaH // 34 265 sakhe samaM prayAteSu samasteSvindriyeSu me / ___mano gRhItaM tanvaGgayA kasyacitkiJcidIpsitam // 35 266 yo yaH pazyati tannetre rucire vanajAyate / tasya tasyAnyanetreSu rucireva na jAyate // 36 * 267 kathaM mugdhe kathaM vakra kAntAyAste vilocane / kathaM janAnurAgAya kathaM janavipattaye // 37 268 sA zrutA hRdi tApAya dRSTonmAdAya kevalam / spRhA(STA!) bhavati zobhA(kA)ya sA nAma dayitA katham // 38 269 mAM prApya daivahataka munerapyanRtaM vcH| yataH priyAviyogasya kSaNabhaGgo na dRzyate // 39 270 nUnamAjJAkarastasyAH subhruvo makaradhvanaH / yatastannetrasaMcArasUciteSu pravartate // 40 bhartRhari, su.saM, 127] 271 yasya kezeSu jImUtAH nadyaH sarvAGgasandhiSu / kukSau samudrAzcatvAraH sa jayedvirahAnalam // 41 272 yenAkSarasamAmnAyamadhigamya mahezvarAt / ___kRtsna vyAkaraNaM proktaM sa tanvyAH kathayedguNAn // 42 273 guruNA stanabhAreNa sopadiSTA tathAmunA / yathA tatkSaNamevAstA(ptA) tayA nayasamA gatiH // 13 274 sati pradIpe satyarke satsu tArAmaNInduSu / vinA me mRgazAvAkSyAstamobhUtamidaM jagat // 41 275 mukhena candrakAntena mahAnIlaH shiroruhaiH| hastAbhyAM pabharAgAbhyAM reje ratnamayIva sA // 45 [bhartRhari, su..saM, 131] 276 guruNA stanabhAreNa mukhacandreNa bhAsvatA / zanaizcarAbhyAM pAdAbhyAM reje grahamayIva sA // 46 For Personal & Private Use Only

Page #287
lakSmaNakRtaH 277 yadi sA cArusarvAGgI citte me vasati priyA / tatkathaM zUnyacitto'hamaho vidhiviparyayaH // 47 278 aho ahaM namo mahyaM yadahaM vIkSito'nayA / bAlayA trastasAraGgatarelAyatanetrayA // 48 279 tAvadevAmRtamayI yAvallocanagocare / ___ cakSuHpathAdapetA tu viSAdapyatiricyate // 49 [bhartRhari, su. saM, 125] 280 hantavyapakSe nikSiptA yadi nAma vidheyam / upAyA kimu nAnye syurdarzitA yanmRgekSaNA / 50 281 tanvyA viprayuktasya divasA yAnti ye mama / nighRNastAnapi yamaH prAyeNa gaNayiSyati / 51 282 virahe mRgazAvAkSyA tayaivopakRtaM mama / yadanyastrIpariSvaGgaprArthanAzalyamuddhatam // 52 283 mUDhAH saMyogamicchanti viyogastu mayeSyate / ekaiva saMgame bAlA viyoge tanmayaM jagat // 53 284 apehi hRdayAdvA me vAme darzanamehi vaa| adUravirahotkaNThA dukhaM duHkhena sahyate // 54 285 nidrAmapyabhinandAmi kSaNacaitanyahAriNIm / kiM punarmUgazAvAkSyAH viyoge maraNotsavam // 55 286 asyA mukhena lokAnAM hRtpngkjkaantinaa| nizAsu nAzitA nidrA kumudAnAmivendunA // 56. 287 yatparAdhonayoH prema daivAdutpadyate kvacit / tatra vimucya lajjA vA jIvitaM vA kutaH sukham // 57 atha yogI 288 subhASitena gItena vilAsena ca yoSitaH / hiyate no mano yasya sa yogI vA'thavA pazuH // 1 // 282 // ekaivAviyogena------ kRtopakAra evAya viraha. kena nindyate // 28 // " iti pa prtau|| 287. kha pratau virahiNIpaddhatau ayamantyaH zlokaH / pa pratau atra nopalabhyate / For Personal & Private Use Only

Page #288
suktiratnakoSaH 289 buddhatattvasya loko'yaM jaDonmattapizAcavat / buddhatattvo'pi lokasya jaDonmattapizAcavat // 2 290 yuktAhAravihArasya yuktaceSTasya karmasu / yuktasvapnAvabodhasya yogo bhavati duHkhahA // 3 291 nApRSTaH kasyacidyAnna cAnyAyena pRcchataH / vijAnannapi yogIndro jaDavallokamAcaret / / 4 292 aheriva gaNA(?janA)ddhItaH sanmAnAnnarakAdiva / rAkSasIbhya iva strIbhyastaM devA yoginaM viduH // 5 293 apuNyapuNyoparame yaM punarbhavanirbhayAH / zAntAH saMnyAsino yAnti tasmai mokSAtmane namaH // 294 yA nizA sarvabhUtAnAM tasyAM jAgarti saMyamI / yasyAM jAgarti bhUtAni sA nizA pazyato muneH // 7 [ bhagavadgItA, 2, 59] 295 kuNapaH kAminI bhakSyamiti tisro vikalpanAH / yoSiti dhyAnayogena yoginaH kAminaH zunaH // 8 296 prajJAtabrahmatatvo'pi svargIya reSa khelati / gRhasthasamayAcAraprakrAntaiH saptatantubhiH // 9 [anargharAghava, 2,35] 297 avidhAbIjavidhvaMsAdayamArSeNa cakSuSA / . .. kAlo bhUtabhaviSyantau vartamAnamavIvizat // 10 . [anagharAghava, 2,34] 298 yena kenacidAcchanno yena kenacidAzitaH / yatra kacana zAyau yastamAhurmuktalakSaNam // 11 atha siMhaH / 299 mattebhakumbhanirbhedarudhirAruNapANinA / hariNA hariNAH spardhA varAkAH kurvate katham // 1 291. kha nirbhraaH| 292. zobhanaM mano yasya iti pa pratau TippaNI // 295. kha. 'knnpN"| 296. kha0 pratau na vidyte| 297. pa0 'ArSeSAcakSuSA' / 298. kha. 'yatra na kacana.' / *. atha siMhaprakramaH / For Personal & Private Use Only

Page #289
lakSmaNakRtaH 300 varamunnatalAGgalAtsaTAdhUnanabhISaNAt / siMhAtpAdaprahAro'pi mA zagAlAdhirohaNam // 1 401 uttuGgamattamAtaGgamastakanyastalocanaH / Asannamapi sAraGgamIkSate na mRgAdhipaH // 3 402 kopAdekatalAghAtanipatanmattadantinaH / harehariNayuddheSu kiyAnvyAkSepavistaraH // 4 403 mRgAri vA mRgendraM vA hariM vyAharatAjjanaH / _____tasya dvayamapi brIDA krIDAdalitadantinaH // 5 404 pade pade gajendrANAM dundubhirvAvadIti yat / manyunA tena manye'haM vane vasati kesarI // 6 405 tAvadgarjanti mAtaGgA vane madabharAlasAH / zirovilagnalAGgalo yAvannAyAti kesarI // 7 406 nipatanti na mAtaGgakumbhapATanalampaTAH / valgatsvapi kuraGgeSu mRgArernekharAH kharAH // 8 407 siMhikAsutasaMtrastaH zazaH zItAMzumAzritaH / ___janAse sAzrayaM tatra tamanyaH siMhikAsutaH // 9 408 kiM kUrmaH ka upAlabhyo yatredamasamAsam / , kA kAkiNyapi siMhasya mUlyaM koTistu dantinaH // 10 409 zazairlInaM mRgairnaSTaM varAhairvalitaM ruSA / hayAnAM hRSitaM zrutvA siMhaiH pUrvavadAptitam // 11 410 mRgaiAptaM sadA kSetraM rakSyate tRNamAnuSaiH / siMhastu tatparikrAntaM na gajaina ca vAjibhiH // 12 411 mattebhakumbhanirbhedakaThoranavarAzaniH / mRgAririti nAmnaiva laghutAmeti kesarI // 13, [bhartRhari, su. saM. 638] atha varSA / 312 garna vA varSa vA megha mutra vAzanitomaram / gaNayanti na zItoSNaM vallabhAbhimukhA narAH // 1 300 kha0 vrmuttungglaangglaat| 303 kha. 'vyAharatAM janaH' / 305 pa. yAvannAyAnti.' / 312. kha pratau na vidyate / For Personal & Private Use Only

Page #290
sUktiratnakoSaH 813 sphurantaH piGgalAbhAsAH pRthinyAmindragopakAH / ___saraktavAtAH(ntAH) pAnthastrIjIvA iva cakAsati // 2 314 hasatIva balAkAbhirnRtyatIva taDidbhujaiH / rodatIvAmbudhArAbhirunmattaka ivAmbaram // 3 315 kazAbhiriva haimIbhirvidyuddhira bhitADitam / stanatyantargatAvarSa(1)vedanAtani[mi]vAmbaram // 4 vAlmIkirAmAyaNa, 1, 27, 11] 316 ratasaMmardavicchinnA svargastrIhArapaGktayaH / patantIvAkulA dikSu toyadhArA madhuvratAH(1) // 5 317 bhRzaM zuzubhire zubhaidizaH kuTajakuDmalaiH / megharuddhaviyanmArgAvatIrNairiva tArakaiH // 6 318 akAlajaladacchannamAlokaya ravimaNDalam / cakravAkayugaM rauti rajanIbhayazaGkayA // 7 319 mAlatImukule bhAti maJjuguJjanmadhuvataH / prayANe paJcabANasya zaGkhamApUrayanniva / / 8 320 nilIyamAnaizca vagaiH saMmIladbhizca paGkajaiH / vikasantyA ca mAlatyA jJAyate'staM gato raviH // 9 321 jahurunmArgagAmAni nimnagAmbhAMsi sarvataH / manAMsi durvinItAnAM vyApya lakSmI navAmiva // 10 322 meghodaravinimuktAH kalhArasparzitalAH / zakyA aJjalibhiH pAtuM vAtAH ketakagandhinaH // 11 dazaite vAlmIkeH / [vAlmIkirAmAyaNa, 4, 27, 8] 323 atasIpuSpasaMkAzaM saMvIkSya jaladAgarma / ye viyoge'pi jIvanti na teSAM vidyate bhayam // 12 324 nIlameghazukAghAtadalitAdarkadADimAt / / kulAbhiriva piGgAbhibhU vibhAtIndragopakaiH / / 13 . . 313. kha pratau na vidyate / 314-317 zlokAH kha pratau na vidyante / 319. kha0 mu guJjanmadhuvrataH / 320 pa. 'jAyate'staM' / 324 kha pratau na vidyate / . . pa. vibhaantiindrgoprkH| For Personal & Private Use Only

Page #291
lakSmaNakRtaH 325 vanitAcittacapalA taDidambhoda kukSiSu / na tiSThati ciraM lakSmIrapAtrAGkamivAgatA // 14 326 kaluSamadhuraM cAmbhaH sarva sarvatra sAmpratam / bhanArjavajanasyeva kRtakavyAhRtaM vacaH // 15 327 sendra vApaiH zritA medhairnipatannirjharA nagAH / varNakambalasaMvItA babhurmattadvipA iva // 16 328 adRSTapUrvamasmAbhiryadetaddRzyate'dhunA / viSaM viSadharaiH pItaM mUJchitAH pathi kAGganAH // 17 atha nItiH / 329 yathAgataM gataM bhRGgaH pramlAnaM pallavairnijaiH / pazya svaparayorbhedaM vibhagne candanadrume // 1 330 yasya vipreyamanvicchet brUyAt tasya sadA priyam / vyAdhA mRgavaghaM kartuM geya gAyanti sundaram // 2 331 nakaH svasthAnamAsAtha gajendramapi karSati / sa eva pracyutaH sthAnAtzUnA'pi paribhUyate // 3 332 calattaNAdapi mRgA bibhyate mRtyuzaGkayA / vyAdhe vizvAsamAyAnti ka upAyairna vaJcyate // 4 ' 333 tejasvini kSamopete mAlikArkazyamAcaret / atinirmathanAdagnizcandanAdapi jAyate // 5 834 anupAsitavRddhAnAmanAzritamahIbhujAm / ___AcAramukhyAH suhRdAM dUre dharmArthamanmathAH // 6 335 asyAsannA vinAzAya dUrasthA na phalapradAH / sevyA madhyamabhAvena nRpavahnirgurustriyaH // 7 336 mUdunApi hi sAdhyante karmaNA svArthasiddhayaH / ___ asRk pibati tanvaGgI jalaukA na ca lakSyate // 8 837 bhItaH palAyamAno vA nAnveSTavyo balIyasA / kadAcit zUratAmeti maraNe kRtanizvayaH // 9 326 kha. pratau na vidyate / 327 kha0 medhairai nirjharA' / 330 pa0 'mRgvdhu'| 332 pa 'bibhyto'| 334 pa. 'avAramukhyA suhRdAH' / kha0 *mnaathitmhiibhujaam| For Personal & Private Use Only

Page #292
sUktiratnakoSaH 338 atathyAnyapi tathyAni darzayanti vicakSaNAH / same nimnonnatAnIva citrakarmavido janAH // 10 339 yo yamartha prArthayate tadartha ca ghaTeta yaH / so'vazyaM tamavApnoti zrAntazcenna nivartate // 11 340 mardAGgulaparINAhajihvAprayAsabhIravaH / sarvAGgINapariklezamabudhAH karma kurvate // 12 341 samudramiva rAjAnamAzritAstatphalaiSiNaH / samUlaM vA'pi nazyanti pAraM vA yAnti saMpadaH // 13 342 jIyantAM durjayA dehe ripavazcakSurAdayaH / . jiteSu teSu loko'yaM samasto'pi tvayA jitaH // 14 343 spRzannapi gajo hanti nighrannapi bhujaGgamaH / hasannapi nRpo hanti mAnayannapi durjanaH // 15 344, zateSu jAyate zUraH sahasreSu vicakSaNaH / dAtA zatasahasreSu vaktA bhavati vA na vA // 16 345 yAnti nyAyapravRttasya tiryaJco'pi sahAyatAm / apanthAnaM tu gacchantaM sodaro'pi vimuJcati // 17 ___ [anargharAghava, 1,4] 346 bhakRtvA parasaMtApamagatvA khalanamratAm / . amuktvA mahatAM mArga yadalpamapi tadbahu 118 ...347 sarve yatra vinetAraH sarve paNDitamAninaH / sarve mahatvamicchanti tadvandamavasodati // 19 348 kriyate'bhyarhaNIyAya sajjanAya yathAJjaliH / tataH sAdhutaraH kAryo durjanAya zivArthinA // 20 349 ariSaDvarga evAyaM tasyAstAta padAni SaT / teSAmekamapi cchindan khaJjaya bhramarIM zriyam // 21 [anargharAghava,6,9] 340 kha. 'jihvaagraayaasbhiirvH| 341 zloko'yaM kha pratau 33. lokAnantara mupalabhyate // 344 indriyANAM jayetzUraH dharma carati paNDitaH / satyavAdI bhavedavaktA dAtA bhUtahiterataH // iti pa pratau 345 pa. 'yAntyanyAyaprakRtasya' // 349 la. evAyamasyAH / pa. teSAmekamachindana // For Personal & Private Use Only

Page #293
lakSmaNakRtaH 350 gaNasya dAtA kSIyeta gaNasya tu na kiJcana / gaNAdgrahItA vardheta gaNasya tu na kiJcana // 22 351 svato na kazcana guruladhurvA nApi kazcana // ucitAnucitAcAravazye gauravalAghave // 23 352 yadIcchasi vazIkartumaklezena jagattrayam / parApavAdasasyebhyazcarantI gAM nivAraya // 24 anavasthitacittasya prasAdo'pi bhayaGkaraH / sarpiNyatti kila snehAt svApatyAni na kAmataH // 25 354 vane ratirviraktasya raktasya tu jane ratiH / anavasthitacittasya na vane na jane ratiH // 26 355 yadyatparavazaM karma tattadyatnena varjayet / yadyadAtmavazaM tu syAt tattatkurvIta sarvataH // 27 356 sarva paravazaM duHkhaM sarvamAtmavazaM sukham / etaduktaM samAsena lakSaNaM duHkhasaukhyayoH // 28 357 adhomukhaM trayaM neyaM neyamUrdhvamukhaM trayam / vApIkUpataDAgAni yazo devakulaM kulam // 29 358 trayaH sthAnaM na muzcanti kAkAH kApuruSAH mRgAH / muJcanti trayaH sthAnaM siMhAH satpuruSA gajAH // 30 359 saptaitAni na pUryante pUryamANAnyapi kacit / brAhmaNAgniryamo rAjA samudra udaraM gRham // 31 360 sadyaH prItikaro dAtA sayazcittaharAH striyaH / sadyaH puSTikaraM toyaM sadyaH patati viprahA // 32 361 dRSTipUtaM nyasetpAdaM vastrapUtaM pibejjalam / satyapUtaM vadedvAkyaM manaHpUtaM samAcaret // 33 362 satyaM brUyAtpriyaM brUyAt na brUyAtsatyamapriyam / priyaM ca nAnRtaM brUyAdeSa dharmaH sanAtanaH // 34 350 kha. gaNAdagrahIta // 351 pa. guruladhuvApi na kasya ca / 353 kha. svApatyAnni na kAmataH / 355 kha. kurvanti // 356 kha. sukhaduHkhayoH / 357 kha taDAgA ysho| 361 pa. kSipetpAdaM / For Personal & Private Use Only

Page #294
sUktiratnakoSaH 363 apakAriNi kopazcet kope kopaH kathaM na te / dharmArthakAmamokSANAM prasahya paripanthini // 35 364 dharmArthakAmamokSANAM prasahya paripanthini[nam / durvAramariSaDvarga dUrataH syajataH sukham // 3 // 365 nidrAbhaGgaM kathAcchedaM sArathyaM krayavikrayam / zakro'pi laghutAM yAti paJcaitAni samAcaran // 37 366 prastutasya virodhena grAmyaH sarvo'pyupakramaH / vINAyAM vAdhamAnAyAM vedodgAro na rAjate // 38 367 ambho(apo)gnirbrahmataH kSatramazmato lohamutthitam / "teSAM sarvatragaM tejaH svAsu yoniSu zAmyati // 39 368 yatrAtmIyo jano nAsti medastatra na vidyate / kuThArairdaNDanirmuktaizchidyante taravaH katham // 4. 369 vipakSamakhilIkRtya pratiSThA khala durlabhA / anItvA paratAM dhUlimudakaM nAvatiSThate // 41 370 traya evAdhamA rAjan bhAryA dAsastathA sutaH / yatte(?) samadhigacchanti yasya te tasya taddhanam // 42 371 sa jayI yasya mAtaGgA yasyAzvAstasya medinI / kozo yasya sa durdharSo durga yasya sa durjayaH // 13 372 mantriNAM bhinnasaMdhAne bhiSanAM sAnnipAtake / ..... karmaNi vyajyate prajJA svasthe ko vA na paNDitaH // 14 373 vanAni dahato vahnaH sakhA bhavati maarutH|| sa eva dIpanAzAya kRze kasyAsti sauhRdam // 45 [bhartRhari, su. saM. 703] 374 sarvathA'pi tvayA rAjan trividhaM niSprayojanam / na sthAtavyaM na gantavyaM na vaktavyaM kathazcana // 46 375 ghoTakaH kRSinAzAya vittanAzAya kuJjaraH / * zyAlakaH sanmanAzAya sarbanAzAya mAtulaH // 47 303 kha. apakAraNi / 367 pa. tapto'gni / 370 pa. yatra evAdhunA rAjan / 372.pa. svAsthe / 373 kha0 kasyAsti gauravam / 375 kha. zAlakA...sarvanAzAya mAtulaH / For Personal & Private Use Only

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lakSmaNakRtaH 376 utpannaparitApasya buddhirbhavati yAdRzI / tAdRzo yadi pUrva syAtkasya na syAtphalAdayaH // 48 377 varjayetkAsavAn caurya nidrAvAn carmacorikAm / / rogavAn rasanAlaulyaM dhanavAn sarvataH kalim // 49 378 kitavA yaM prazaMsanti yaM prazaMsanti cAraNAH / bandhakyo yaM prazaMsanti sa rAjan puruSAdhamaH // 50 379 mAjJAmaGgo narendrANAM vRtticchedo dvijanmanAm / pRthakzayyA ca nArINAmazastro vadha ucyate // 51 380 pAdamAyAnnidhiM kuryAt pAdaM vittAya kha(?sa)yet / dharmopabhogayoH pAdaM pAdaM bhartavyapoSaNe // 52 381 parastrI mandarUpA'pi vikarotyeva mAnasam / yadapathyaM zarIrasya taddhi mandAya rocate // 53 / 382 grahANAM caritaM svapnaM nimittamupayAcitam / phalanti kAkatAlIyaM tebhyaH prAjJA na bibhyati // 54 383 yathA vyAdhI haretputrAn daMSTrAbhirna [tu] pIDayet / bhItA patanabhedAbhyAM tathA varNAn samuccaret // 55 384 tribhirvarSe tribhirmAsaitribhiH pakSaitribhiHdinaiH / atyugrapuNyapApAnAmihaiva phalamaznute // 56 385 yonau karmaNi bIje ca yasya na syAvyatikramaH / tasya kRcchragatasyApi na pApe ramate matiH // 57 386 grAmo nAsti kuta: sImA patnI nAsti kutaH sutaH / prajJA nAsti kuto vidyA dharmoM nAsti kuto dayA // 58 387 anAgatavidhAtAramapramattamakopanam / cirArambhamadInaM ca naraM zrIrupatiSThate // 59 388 dhanamastIti vANijyaM kiJcidastIti karSaNam / sevA na kiJcidastIti nAhamasmIti sAhasam / / 60 377 kha. dhanavAnanyataH kalim / 378 kha. puruSodhabhaH / 382 kha. pratau na vidyate / 383 kha. sItApatanabhedA; samudgaret / 384 kha. pratau na vidyate / 385 pa. pratau na vidyte| For Personal & Private Use Only

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sUktiratnakoSaH 389 sumantrite suvikrAnte sukRte suvicArite / prArambhe kRtabuddhinAM siddhiravyabhicAriNo // 61 390 caturaH sRnatA pUrvamupAyAMstena vedhasA / na sRSTaH paJcamaH ko'pi gRhyante yena yoSitaH // 62 391 jalpanti sArdhamanyena pazyantyanyaM savibhramAH / hRdgataM cintayantyanyaM priyaH ko nAma yoSitAm // 63 - [bhartRhari. su. saM. 215] 392 yadantastanna jihvAyAM yajjihvAyAM na tadbahiH / yAhistanna kurvanti vicitracaritAH striyaH // 64 393 sabhA vA na praveSTavyA vaktavyaM vA'samaJjasam / abruvanvibruvanvA'pi naro bhavati kilbiSI // 65 394 dUrasthena pravRttasya janako'pi prakupyati / ' anujAyasya(1) panthAnaM sa kRso'pyetadAsatAm(?) // 66 atha kRpaNaH 395 viDambanaiva puMsi strI parapraNayapAMsulA / kAnti kAmiva kurvIta kuNau kaGkaNakalpanA // 1 396 dAridrayasya parA mUrtiryAtrA na drvinnaalptaa| jaradvadhanaH zambhuH tathA'pi paramezvaraH // 2 397 kRpaNena zaveneva mRtenApi na dIyate / mAMsaM vardhayatA tena kAkasyopakRtiH kRtA // 3 398 udAracaritAt rAgI yAcitaH kRpaNo'dhikaH / eko datte dhanaM prANAnanyaH prANAMstato dhanam // 4 399 akSaradvayamabhyasta nAsti nAstIti yatpurA / tadidaM dehi dehIti viparItamupasthitam / 5 400 kaNThe gadgadabhASitvaM mukhe vaivayevepathuH / maraNe yAni cihnAni tAni cihnAni yAcake // 6 390 155 tama zleko'yaM punarAvRttotra pa. pratau strIprazaMsAyAM vartate / nopalabhyate'tra sthAne kha prtau| 394 pa0 pratau zloko'yaM durvAcyaH / kha. pratau nopalabhyate / 395 paM0 viDaMpinaiva; pa0 prprnnypaaNsule| 400 kha. pratau nAsti / - For Personal & Private Use Only

Page #297
lakSmaNakRtaH 401 zaraNaM kiM prayAtAni viSavanmArayanti kim / na tyajyante na bhujyante kRpaNena dhanAni yat / 402 kRpaNena samo dAtA na bhUto na bhaviSyati / aspRzanneva vittAni yaH parebhyaH prayacchati // 8 dAnopabhogazUnyena dhanena dhanino yadi / bhavAmaH kiM na tenaiva dhanena dhaninoM vayam // 9 464 dAnopabhogavandhyA yA suhRdbhiryA na bhujyate / pusAM syAdyadi sA lakSmIralakSmI katamA bhavet // 10 405 kRtvopakAraM yastasmAdvAJchati pratyupakriyAm / dInastRSNAvidheyatvAdvAntamapyupaDhi sH||11 406 dadAsi yacca viprebhyo yaccAnAsi dine dine| tatte dhanamahaM manye zeSaM kasyApi rakSasi // 12 atha daivam 407 kalatranigaDe dattvA na santuSTaH prajApatiH / bhUyo'pyapatyadAnena babandha galazRGkhalAm // 1 408 yadbhAvi na tadbhAvi bhAvi yanna tadanyathA / iti cintAviSaghno'yamagadaH kiM na pIyate // 2 - [bhartRhari,su. saM, 6.66] 409 ye prAtaste na madhyAhne ye madhyAhe na te nizi / ye nizAyAM na te'nyedhurindrajAlamaho vidheH // 3 410 parIkSya satkulaM vidyAM vayaH zaurya suzIlatAm / vidhidadAti nipuNaH kanyAmiva daridratAm // 4 411 na kevalaM manuSyeSu daivaM deveSvapi prabhuH / sati mitre dhanAdhyakSe carmaprAvaraNo haraH // 5 412 ghigdaivaM locane svaccha pAtraM kAjalabhasmanaH / sacchidro madhyakuTilaH karNaH svarNasya bhAjanam / 6 401 kha. zaraNaM kiM na prayAtAni / 403 kha. kiM gatenaiva / 404 kha. kaNyA va suhRdbhiH| 405 kha. kRtopakAraM / 406 kha. yaccAznAti / 407 pa. viSo'yamadaH kinna dhiiyte| For Personal & Private Use Only

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sUktiratnakoSaH 413 pibanti madhu pameSu bhRGgAH kesaradhUsarAH / haMsAH sevAlamaznanti dhigdaivamasamaJjasam // 7 414 dhAtastAta viruddho'pi dvitayaM mA kRthAH satAm / bhRtyatvamavizeSajJe snehamanyarate jane // 8 [bhartRhari.su.saM,546] 415 na sa prakAraH ko'pyasti yeneyaM bhvitvytaa| chAyeva nijakAyasya ladhyate jAtu jantubhiH // 9 416 kiM kariSyati pANDityaM vinayo vikramo'pi vA / devo yasya chalAnveSI karoti viphalAn guNAn // 10 atha vaidyakam 417 madhvA jarA manuSyANAM manadhvA dantinAM jarA / amaithunaM jarA strINAmazvAnAM maithunaM jarA // 1 418 jIrNe bhojanamAtreyaH kapilaH prANinAM dayA / vRhaspatiravizvAsaH pAJcAlaH strISu mArdavam // 2 419 divA na bhujyate yacca yacca rAtrau na bhujyate / jIrNe na bhujyate yatra(ca) tena jIryanti jantavaH // 3 420 zItamadhvA kadannAni vyataM tavayasaH striyaH / manasaH prAtikalyaM ca jarAyAH paJca hetavaH // 4 421. kaciduSNaM kacitzItaM kvacitkvathitazItalam / kacidbheSajasaMyuktaM na kacit vAri vAryate // 5 422 AtapaH kaTuko rUkSa'chAyA madhurazItalA / kaSAyamadhurA jyotsmA sarvadoSaharaM tamaH // 6 423 varjayedvidalaM zUlI mAMsaM kuSThI ghRtaM jvarI / navamannamatisArI cakSurogI ca maithunam // 7 424 annAdaSTaguNaM piSTaM piSTAdaSTaguNa payaH / payaso'STaguNaM mAMsaM mAMsAdaSTaguNaM ghRtam // 8 425 vyAyAmaH kaphanAzAya vAtanAzAya mardanam / snAnaM ca pittanAzAya kuryAdetattrayaM tataH // 9 417 kha. hayAnAM maithunaM jarA / For Personal & Private Use Only

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lakSmaNakRtaH 428 atha vIraH 426 paJcaiva putrAste mAtarbhaviSyanti na saMzayaH / sakarNA vA hate pArthe sArjunA vA hate mayi // 1 427 mAdityamiva duSprekSyaM samudramiva dustaram / dArthamiva durbodhaM pazya karNa dhanaJjayam // 2 mayi jIvati yattAtaH kezagrahamavApnuyAt / kathamanye kariSyanti putrebhyaH putriNaH spRhAm // 3 429 rasanAne trayo vedA karAgre sazaraM dhanuH / dvAbhyAmapi bhayaM droNe zApAdapi zarAdapi // 4 kauzikasvIkRtasyApi yadA jJAtikramAdabhUta / trizaGkorupabhogAya na caurapi na bhUrapi // 5 [anargharAghava 1,21] 431 na sadazvA kazAghAtaM na siMho ghanagarjitam / parairaGgulinirdezaM na sahante tarasvinaH // 6 482 rasanAgreSu nIcAnAM hRdayeSu manoSiNAm / vIrANAM vasati krodhaH kriyAsu kRtavistaraH // 7 433 zrotA yainaM bhavedyogI devarUpo na yaH ripuH / . yairAtmasadRzo nArthI kiM taiH kAvyaibelairdhanaiH // 8 434 dadato yudhyamAnasya paThataH pulako na cet / mAtmanazca pareSAM ca ghigdAnaM pauruSaM vacaH // 9 435 pUjitaH pANimuttAnaM jitaH kuNDalitaM dhanuH / punaH karoti cedane dhigdAnaM dhik ca pauruSam // 1. 436 bahavaH paGgavo'pyatra narAH zastrANyadhIyate / viralA vairikhaGgAradhArApAtasahiSNavaH // 11 437 nAtyucca zikharo mero tinIcaM rasAtalam / nAtyapAraM payorAziyavasAyasahAyinaH // 12 438 mA bhaiSTa naite nistriMzA nIlotpaladalatviSaH / ete vIrAvalokinyAH zriyo nayanavibhramAH // 13 436 kha. zastrANyadhIyate / 437 pa. nAtpAra pyoraashiH| 438 pa.nati nirAzA sva. vIrAvalokanyA thiyo / For Personal & Private Use Only

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sUktiranakoSaH 439 sarvarAjakadurgharSa sarvadevamayaM dhanuH / bhaJjatA rAmabhadreNa vijigye bhuvanadvayam // 14 440 amajaM vA dazagrIvamanujaM vA vibhISaNam / anvayavyatirekAbhyAM voraH kamabhiSekSyati // 15 atha prakIrNakam 441 madhyadinArkasaMtaptaH sarasI gAhate gajaH / manye mArtaNDagRhyAni padmAnyuddhartumutsukaH // 1 442 kaNTakAntarasacchAyaiH karkazaiH kuTilAtmabhiH / vAnaspatyaprasUrebhiH karIrairmarumedinI // 2 443 sphaTikasya guNo yo'sau sa evAyAti doSatAm / dhatte svacchatayA chAyAM yato balavatAmapi // 3 444 hanta cintAmaNibhrAntyA yAcito'si stuto'si yat / tatsarva vRttapASANa kSamyatAmarthino vayam // 4 445 tAlastabdhatayArabdhastayaiva saha nazyati / patatyaGgAravarSe vA vAti vA prabale'nile // 5 446 bhavAvakezI yadi vA nediSTaphalado bhava / dIrghamutritayA'pyevaM tava tAla govipinAH(?) // 6 447 gandhaikasAro viphalaH sevyazcandanapAdapaH / bhujaGgA apyanAhArAH sevakAH sadRzo vidhiH // 7 448 pratyapraiH parNanicayaistaruthai reva vardhitaH / jIrNA syanati tAneva kiM vA citraM kujanmanaH // 8 449 yena pASANakhaNDasya mUlyamalpaM vasundharA / / manastamitasArasya tejasastadvijambhitam // 9 450 luna: khalIkRtaH kSuNNaH zAliya reva mAnavaiH / AstiAneva puSNAti kSetraje vikRtiH kutaH // 10 451 tubhyaM dAsera dAsIyaM(?) badarI yadi rocate / etAvatA [hi] kiM drAkSA na sAkSAdamRtaprapA // 11 445 kha. pratau na vidyate / 446 kha. pratau na vidyate / For Personal & Private Use Only

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lakSmaNakRtaH 452 yathApalllavapuSpADhayA yathApuSpaphalarddhayaH / ___yathAphalarddhiprArohA hA manaH kAgaman drumAH // 12 453 pASANazakalAdhIno yadguNagrAmanirNayaH / svarNa tatki na tatraiva vilInaM dahanodare // 13 454 sAdhveva tadvidhAvasya vedhAH kliSTaH na yanmudhA / svarUpAnanurUpeNa candanasya phalena kim // 14 455 mayA badaralubdhena vRkSANAmanabhijJayA / vane kaNTakasAdRzyAt khadiraH paryupAsitaH // 15 456 mahAtarurvA bhavati samUlo vA vinazyati / nAntaraprakriyAmeti nyagrodhakaNikAGkuraH // 16 457 patrapuSpakalacchAyAmUlavalkaladArubhiH / / dhanyA mahIruho yeSAM nirAzA yAnti nArthinaH // 17 458 chAyAvanto gatavyAlAH svArohA phaladAyinaH / mArgadrumA mahAntazva pareSAmeva bhUtaye // 18 [kAvyAlaMkAra 3, 18] 459 agatInAM khalIkArAnna duHkhamapi jAyate / / bhavantyazokAH prAyeNa sAGkurAH pAdatADitAH // 19 460 bhivante'nupravizyante yo yathArucyupAdhinA / vizuddhiH kIdRzI tasya jaDasya sphaTikAtmanaH // 20. 461 marau nAstyeva salilaM kRcchrAt yadapi labhyate / tatkaTustokamuSNaM ca na karoti vitRSNatAm // 21 462 krauJcaM vihAya svaM putraM pitaraM ca himAlayam / pravizya jaladhi pakSau rakSatAnene kiM kRtam // 22 [anardharAdhava; 7,23] 463 nIrasAnyapi rocante karpAsasya phalAni naH / __ yeSAM guNamayaM janma pareSAM guhyaguptaye // 23 455 kha pratau na vidyate / 457 kha0 'puSpapatraphala.' / 460 kha pratau na vidyate 462 kha. 'vihAya putraM ca pitaraM / 463 kha pratau na vidyate / For Personal & Private Use Only

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sUktiratnakoSaH 39 atha putrH| 464 na putraH pitaraM dveSTi svabhAvAt svasya retasaH / yaH putraH pitaraM dveSTi taM vidyAdanyaretasam // 1 465 putra putreSu jAteSu yadA kizcit smariSyasi / ma(tvama)smatkRtasnehAnAM tadA vettA bhaviSyasi // 2 466 jAyamAno haredbhAryA vardhamAno hareddhanam / ___ mriyamANo haretprANAn nAsti putrasamo ripuH // 3 467 uttamAH svaguNaiH khyAtA madhyamA pitRmAtRbhiH / ___ adhamA mAtulaiH khyAtAH zvasuraizcAdhamAdhamAH // 4 468 vatsa yanna tvayA'dhItaM mRganetrAsu rAtriSu / yena tvaM viduSAM madhye pake gauriva sIdasi // 5 469 jIvatorvAkyakaraNAt kSapAhe bhUribhojanAt / chAyAyAM piNDapAtrAcca tribhireva sutaH sutaH // 6 470 na khAnitA puSkariNyo rApitA na mahIruhaH / mAturyAvanacoreNa tena jAtena kiM kRtam // 7 471 ajAtamRtamUrkhebhyo mRtAjAtau sutau varam / to. stokazokadau pitrormUrkhastu bahuzokadaH // 8 472 putrotpattivipattibhyAM na paraM sukhaduHkhayoH / brahmahatyAzvamedhAbhyAM na paraM pApapuNyayoH // 9 473 tathA bhava yathA tAta trailokyodaradarpaNe / vizeSairbhUSitastaistairnityamAtmAnamIkSyase // 10 _ [nalacampU 4, 17] 474 kiM tena jAtu jAtena mAturyovanahAriNA / mArohati na yastasya vaMzasyAgre dhvajo yathA // 11 [nalacampU, 4,19] trivikramasyaite / "atha sakhyupahAsAH .475 nAyAtaH sAmadAnAbhyAmiti bhede'pi darzite / ___ sAdhu yahurvinItasya mayA daNDo nipAtitaH // 1 464 kha0 yattvayA putra nAdhItaM / kha0 sIdati / 469 kha. pratau na vidyate / 470 1. kha. pratau na vidyate / 471 pa. 'citro mUrkhastu' / 472 ca. 'puNyapAgyo:' 473 pa. 'maatmaanmiiksste'| For Personal & Private Use Only

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lakSmaNakRtaH 476 adharo vItarAgaste kaSAye te vilocane / vihAraH kaNThadezaste dUti pravajitAsi kim // 2 477 anena vItarAgeNa buddhenevAdhareNa te / dUti nirvyAjamAkhyAtA sarvavastuSu zUnyatA // 3 478 kiM tvaM nigRhase dUti stanau vaktraM ca pANinA / khaNDitA eva zomante zUrAgharapayodharAH // 4 479 dUti kiM tena pApena zAstrAtikramakAriNA / paJcapaJcanakhA bhakSyAH SaSThI tvaM yena bhakSitA // 5 480 pArzvabhyAM suprahArAbhyAM adhare baNakhaNDite / dUti saMgrAmayogyAsi na yogyA dUtakarmaNi // 6 481 nakhadantakSate kSAme kSantavyaM dUti me tvayA / akSauhiNyau dazASTau ca mitrArthe nidhanaM gatAH // 7 482 tvayA karma kRtaM yttdnyen(nyenaati)dusskrm()| .. zaraNAgatavidhvaMso chidrAnveSI vidAritaH // 8 // 483 kSAmA tanuH gatiH khinnA netre vyAlolatArake / vAgaspaSTA zlathaM vAso dUti tvaM jvaritA'si kim // 9 484 bahunA'tra kimuktena dUti matkAryasiddhaye / svamAMsAnyapi dattAni vastuSvanyeSu kA kathA // 10 vararuceH atha hAsyam / 485 sA pArvatItyavitathaM sa ca sthANuriti sphuTam / saMpRktAvapi yAvAstAM suratAbhoganispRhau // 1 486 sthANurvA syAdajo vA syAtpazUnAM syAtpati sa vA / . kAminIvibhramAcArya yo'dhAkSIt kusumAyudham // 2 1487 mubhuvovibhramaiH kiJcit yat prakurvIta kAminAm / jaghaneSveva tatsarva patatyanaparAdhiSu // 3 * kha. atha sakhyupahAsaH / 475. pa. yAtaH sAmadAnA // 476 kha. pravajinaH katham / 477 baDena vAdhareNa / 484 ato'nantaraM pa prato 'atha virahiNIpralApAH -yatparAdhInayoH prema bAdapadyate kacit / tatrAnusRjya lajjA jovitaM vA kutaH sukham / ' ityadhika: pATha upalabhyate / asyAM par3hatau eka eva lokaH vartate / zloko'yaM kha pratimanusRtya 287 tama zlokarUpeNa svIkRtaH tenAtrAnAhato mUlapAThe / 487 pa0 yat prakurvanti kAminAm' // For Personal & Private Use Only

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sUktiratnakoSaH 488 yenaivAmbarakhaNDena divA saJcarate raviH / tenaiva nizi zItAMzaraho daaridrymetyoH||4 489 bhaNDapaNDitayormadhye varaM bhaNDo na paNDitaH / bhaNDo'pi(hi) labhate lakSaM vilakSo yAti paNDitaH // 5 490 kAkabhikSukayormadhye varaM kAko na bhikSukaH / kAko'pi(hi) labhate piNDI na piNDImapi bhikSukaH // 6 491 kRSNaH krIDitavAn gobhiriti gotulyabuddhiSu / pakSapAtavatI lakSmIraho devI pativratA // 7 492 ketakyaH kaNTakaiH kIrNAH paminyaH paGkasaMbhavAH / . vilAsinyaH sakuTTinyaH ka ratnamanupadravam // 8 493 kAyasthenIdarasthena mAturAmiSazaGkayA / antrANi yanna bhuktAni tatra heturadantatA // 9 494 kAkAllolyaM yamAtkraurya sthapatedRDhagha(ghA)titAm / bhASAkSarANi saMgRhya kAyasthaH kena nirmita: // 10 495 asaMdhipadavicchedaM sarasvatyAH prakurvatAm / . bhAnAM cAraNAnAM ca yuktaM lakSmIH prasIdati // 11 jaya pATupaddhatiH / 496 tvaM dramapi gacchantI hRdayaM na jahAsi me / ..dinAvasAnacchAyeva puro mUlaM vanaspateH // 1 497 ayaM te vidumacchAyo marumArga ivAdhAH / karoti kasya no mugdhe pipAsAkulitaM manaH // 2 498 kRSNArjunaraktA'pi dRSTiH karNAvalambinI / / ativizvasanIyatvaM kasya te kalabhASiNi // 3 ___ [kAvyAdarza, 2, 134] .99 nirNetuM zakyamastIti madhyaM tava nitambinI / ___ anyathA na papota payodharabharasthitiH // 500. mugdhe dhAnuSkatA ke'yamapUrvA tava dRzyate / yayA vidhyasi cetAMsi guNaireva na sAyakaiH // 5 [bhartRhari, mu, saM, 111] 493. 51 patrasya truTeH nopalabhyante 493taH 503 paryantAH zlokAH pa prtii| For Personal & Private Use Only

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lakSmaNakRtaH 501 sAdhu bAle bahidUMramakAri kucamaNDalam / hRdi nimagnamAdhatte pIDAM jAnAmi yAdRzI // 6 502 mRdvani kaThinau tandhi pInI sumukhi durmukhau / ata eva bahiryAtau hRdayAtte payodharau // 7 503 mukhaM te pAdapatite kiMkare kiM kare sthitam / __ mayi kAmAture kopaM kopane ko'paneSyati // 8 atha guNAH / 504 guNAnAM nirguNAnAM ca dRzyate mahadantaram / hArAH kaNThagatAH strINAM nUpurANi ca pAdayoH // 1 505 yatpayodharabhAreSu mauktikainihitaM padam / tatpracchAditarandhrANAM guNAnAmeva ceSTitam // 2 . 506 guNeSvanAdaraM bhrAtabhUrizrIrapi mA kRthAH / saMpUrNo'pi ghaTaH kUpe guNacchedAtpatatyadhaH // 3 . 507 guNairuttuGgatAmeti noccairAsanasaMsthiteH / prAsAdazikharArUDhaH kAkaH kiM garuDAyane / 4 508 tyAgo guNo vittavatAM vittaM tyAgavatAM guNaH / parasparaviyuktau tu vittatyAgau viDambanA // 5 509 nAguNI guNinaM vetti guNo guNeSu matsarI / . guNI ca guNarAgI ca viralaH saralo janaH // 6 svayaM svaguNavistArAdurNanAbhaH patatyadhaH / tameva saMharanUlapadamuccaiH samaznute // 7 511 . vinA cakaM guNodgAraH patanAyaiva kevalam / - atra vipratipannAnAM urNanAbho nidarzanam // 8 atha tpH| 512 yadUraM yadurArAdhyaM yacca dUre vyavasthitam / ____tatsarva tapasA sAdhyaM tapo hi dUratikramam // 1 s13 indriyANi purA nitvA jitaM tribhuvanaM tvayA / 4. smaradbhiriva tadvairamindriaustvaM punarjitaH // 2 506. kha. 'bhUriH zrIrapi' / 508 pa. 'viluJcanA' / 512. yadre c| For Personal & Private Use Only

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43. sUktiratnakoSaH 514 upre tapasi lInAnAmindriyANAM na vizvaset / vizvAmitro'pi sotkaNThaM kaNThe jagrAha menakAm // 3 515 grISme paJcatapA bhUtvA varSAsvabhrAvakAzakaH / ___ jalazAyI ca hemante caredugrataraM tapaH // 4 516 bhUtyA snigdhodaraM rakSetpANipAdaM ca cakSuSA / cakSuH zrotraM ca manamA mano vAcaM ca karmaNA // 5 517 zItavAtatapa:klezAn yAn sahate sma sevakaH / sahasrAMzato'pi tataH tapastaptvA sukhI bhavet // 6 518 yeSAM putrA na vidvAMso draviNaM na ca puSkalam / te kathaM mattamAtaGgama gnahotramupAsate // 7 atha tpsvinH| 519 prAktanAnAM vizuddhAnAM paripAkamupeyuSAm / tapasAmupabhuJjAnAH pa(pha)lAnyapi tapasvinaH // 1 atha vidyA / 520 gate'pi vayasi - iha syAcca 521 vezyAnAmiva hRdayagrAhiNa atha mAyA / 522 durghaTatvamavi __ kathazcit 523 mAyAmAtra muktAvara atha tRSNA / 524 tRSNAva yA ma 515. pa. 518 kha / 521 kha. . For Personal & Private Use Only

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44 lakSmaNakRtaH B. balibhirmukhamAkAntaM palitairaGkitaM ziraH / gAtrANi zithilAyante tRSNai kA taruNAyate // 2 Bs antaHsAro viniryAti nUnamarthitayA saha / banyathA tadavasthasya ladhimA kena hetunA // 3 17 yanmRto yAti gurutAM jJAtaM tadadhunA mayA / lAghavasyArthitA mUlaM mRtasyoparatA hi sA // 4 bodAraH / 828 ekena tiSThatA'dhastAt anyenopari tiSThatA / dAtRyAcakayorbhedaH karAbhyAmeva sUcitaH // 1 129 samAne'pi daridratve vicitrAzcittavRttayaH / na dattamiti zocanti na labdhamiti cApare // 2 bAkAramAtravijJAtasaMpAditamanorathAH / dhanyAste ye na zaNvanti dInAH praNayinAM giraH / 3 131 dehi dehoti jalpanti tyAgino'pyarthino'pi ca / mAlocayanti ramamAdasti nAstIti na kacit // 4 32 baho bata mahatkaSTaM cakSuSmAnApa yAcate / adRSTamukhabhaGgasya yuktamandhasya yAcitum // 5 Bg lakSmIpayogharotsedhakuGkumAruNito hareH / / balireva sa yenAsya bhikSApAtrIkRtaH karaH // 6 // . po raviH / 834 verevodayaH zlAghyaH ko'nyeSAmudayagrahaH / na tamAMsi na tejAMsi yasminnabhyudite sati // 1 // 535 tejasA saha jAtAnAM vayaH kutropayujyate / bAlasyApi raveH pAdAH patantyupari bhUbhRtAm // // 16 sahana karatuSTyeva vAJchinAt prApyate'dhikam / pariTairapi punaH krimanyairdvicatuHkaraiH // 3 // * madhyo'pi nayAM yastvametAM vilumpasi / E madhyasthaH punIno na liyA ki kariSyasi // 4 // IPS para tasvasthAsya / 28 pratI mi vidyate / 529. pa. nAlamiti For Personal & Private Use Only

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45 sUktiratnakoSaH 538 mAdizyena dvijeneva dakSiNAzAvalambinA / na kevalamanenAramA divaso'pi laghUkRtaH // 5 // 539 sapoto ghotate tAvadyAvAnnodeti candramA / . udise tu sahasrAMzI na khadyoto na candramA // 6 // 340 udeti raktaH savitA rakta evAstameti ca / saMpattau ca vipattau ca mahatAme karUpatA // 7 // aba saraH 541 kiyada gAdhamagAdhaM vA gajaM pRccha saraH sakhe / -- anaH pibati jAnubhyAM tIrasthaH nIraja payaH // 1 // 342 ekenApi purA pItaH sAgaraH kumbhayoninA / sarastu reSyate naitadapi tatpitRkoTibhiH // 2 // aba mRgaH / duGkuirakuzAhArA stutyAstAta vane mRgAH / vibhavonma,cittAnAM na pazyanti mukhAni ye // 1 // 544 asA vigataprANA sAntaHzalyA gatavraNAH / abadA nizcalA vAste kUTasaMsthe mRge mRgI // 2 // atha dhninH| 545 bhaktai dveSo jaDe prItirucitaM gurulacanam / mukhe kaTukatA nityaM dhaninAM jvariNAM iva // 1 // mAliGgitAH parairyAnti praskhalanti same pathi / bhavyaktAni ca bhASante dhanino madyapA iva // 2 // 647 ehi gaccha patottiSTha vada mauna samAcara / itthamAzAgrahaprastaiH krIDanti dhanino'rthibhiH // 3 // 548 marthitA vibhavastyAgaH svAtantryamucitajJatA / - iti paJcaguNopetamIzvaraM saMzrayed budhaH // 4 // . 539 kha. vAJchitA prApyate'dhikam / 540 pa0 udaye rakataH / 541 m. saura sthastI payaH / 542 kha0 pratI na vidyate / 543 kha. pratau atra na vidyate / 545 kha. mukhe ca kaTutA / kha0 pravita gurulaGghane / 546 pa0 AlitAH / pa0 avyaktAni ca jJAyante / 548 pa0 svAtaMtryamupacitajJatA / For Personal & Private Use Only

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lakSmaNakRtaH . 549 prAyeNa dhaninAM loke dhane tRSNA garoyasI / pazya koTidvayopetaM lakSAya praNataM dhanuH // 5 // 550 koTidvayasya lAme'pi nataM sadvaMzajaM dhanuH / zarastvavaMzajaH stabdho lakSalAbhasya zaGkayA // 6 // 551 yA prakRtyaiva capalA nipatatyazucAvapi / / svAmino bahu manyante dRSTiM tAmapi sevakAH // 7 // 552 AkSIradhAraikabhujAmAgabhaiMkanivAsinAm / namo'rthebhyaH pRthaktvaM ye bhrAtRNAmapi kurvate // 8 // atha dridrii| 553 dharmArthakAmahInasya parapiNDAnnabhojinaH / kAkasyeva daridrasya dIrghamAyuranarthakam // 1 // 554 he dAridraya namastubhyaM siddho'haM tvtprsaadtH| jagatpazyAmyahaM yena na mAM pazyati kazcana // 2 // atha dvikam / 555 dvAvimau puruSI loke sUryamaNDalamedinau / parivrAT yogayuktazca raNe cAbhimukho hataH // 1 // 556 dvAvimau puruSau loke svargasyopari tiSThataH / prabhuzca kSamayA yukto daridrazca pradAnavAn // 2 // 551 dvAvimAvambhasi kSepyo baddhvA gADhaM gale zilAm / dhaninaM cApradAtAraM daridraM vAtapasvinam // 3 . 558 dvAvimau puruSo loke parapratyayakAriNo / sriyaH kAmitakAminyo lokaH pUjitapUjakaH / 4 559 dvAvimau puruSo loke mukhinau na kadAcan / yazcAdhanaH kAmayate yazca kupyatyanIzvaraH // 5... 560 dvAvimau puruSo loke na bhUto na bhaviSyataH / . prArthito yazca kurute yazca nArthayate param // 3 ..561 dvAvimau sarvalokAnAM ziraHzUlakarau narau / . .. gRhasthazca nirArambho yatizca saparigrahaH // 7 552 kha. AkSIranIrajabhujA0 / pa0 0mAgarbhekanivAsinAm / 559. kha :pratau na vidyate / 560. kha. 'na bhUto na bhaviSyataH' / For Personal & Private Use Only

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sUktiratnakoSaH atha svaanubhv:| 562 dikkAlAdhanavacchinnAnantacinmAtrarUpiNe / '. svAnubhRtyaikamAnAya namaH zAntAya tejase // 1 // 563 mAtrAM yasyopajIvanti jalasthalanabhazca saH / / taM svani samAtmAnaM sAnandaM praNidadhmahe // 2 564 yA'nubhUtirajA'meyA'nantA''tmAnandavigrahA / mahadAdijaganmAyAcitrabhitiM namAmi tAm // 3 565 ikSukSIrarasAdInAM mAdhuryasyAntaraM mahat / . medastathA'pi nAkhyAtuM sarasvatyA'pi zakyate // 4 566 kAkolakanizevAyaM saMsAro'jJAtmavedinoH / yA nizA sarvabhUtAnAmityuvAca svayaM hariH // 5 atha. vasantaH / 567 latAM puSpavantI spRSTvA kRtasnAno jalAzaye / punastatsaGgazaGkIva vAti vAyuH zanaiH zanaiH // 1 568 vAnti rAtrau rataklAntakAminIsuhRdo'nilAH / lalanAloladhammillamallikAmodavAsitAH // 2 : [amaruzataka,121 ] 569 kiMzukravyapadezena tarumAruhya sarvataH / - dagdhAdagdhAnyaraNyAni pazyatIva vibhAvasuH 3 // [ kAvyAlaMkAra, 2,93) 570 yathAnti zaraNaM nAryaH svayameva priyaM janam / tadvasantamadAndhasya parapuSTasya ceSTitam 4 // 571 kokilacUtazikhare maJjarIreNupiJjaraH / gaditairvyaktatAmeti kulIna ceSTitairiva 5 // 572 neya virauti bhRGgAlI madena madhurasvarA / . ayamAkRSyamANasya kandarpadhanuSo dhvaniH // 6 573 jalAntAnnalinInAlA harSasanAtakaNTakAH / ... madhuraM kokilAgItaravaM zrotumevotthitAH // 7 569 . dagdhadagdhAma. For Personal & Private Use Only

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lakSmaNakRtaH 574 paricumbati saMzliSTo bhramara cUtamaJjarIm / - navasaMgamasaMhaSTaH kAmI praNayinImiva // 8 575 vane priyamapazyantI ciramanviSya kokilA / praviSTA bahu vikruzya raktAzokahutAzanam // 9 laSa priissmH| 1306 phalitodumbarAntaHsthA kalazabdA'pi kokilA / - na bhAtyarthaparaiva strI niSaNNA sthavirorasi // 1 577 na pranavanti girayo ghoradharmAbhitApitAH / nArINAmativRddhAnAM jaghanAnIva sAmpratam // 2 378 koTarAntaHpraviSTena pAvakeneha pAdapaH / kRlvA sAdhurivAkAryamantardAhena dahyate // 3 atha meSaH / 579 mAste vA bhUbhRtA. mUrdhni divi vA ghotte'mbudH| marudbhirlajja (bhajya)mAno'pi sa kimeti rasAtalam // 3 580 prAvRNmeghasya mAlinye doSaH ko bhUrivarSaNe / zAradAbhrasya zucitvaM vada kutropayujyate // 2 581 kuto'pyAgatya ghaTate vighaTya kApi gacchati / - gatirna zakyate jJAtuM dhanasya ca dhanasya ca // 3 882 yAni tvatprArthanAkhinnaiH pItAnyazrUNi cAtakaiH / - hanta tAnyapi nedAnI kSepyonmegha (?)kimucyate // 1 . 583 babhUva gADhasaMtApA mRNAlavalayojjvalA / utkeva candanApANDughanastanavatI zarat // 1 584 mayUrArAvamukharAM prAvRSaM sataDillatAm / mahATavImivollaGghaya cApAni mumucurghanAH // 2 .585 darzayanti zarannayaH pulinAni zanaiH zanaiH / navasaMgamasavrIDA aghanAnIva yoSitaH // 3 374 pa0kAminI praNayanImiva' // 575 kha0 'vikrussttaa|| 576 50 bhAtyarthapareSa sa. bhAtyarthIpareva niSiNNA 577 kha0 ghoradharmAnipAtitA nArINAmapi vRddhAnAM // 579. kha0 pratI viyate / 580. kha. pratau ayaM lokaH 581 zlokAnantaraM vartate / 581 pa. vidyut yasyApi / 581. kha pratau na vidyate / For Personal & Private Use Only

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59 sUktiratnakoSaH 586 zaraghutpannasaMdehA saraso gaganasya ca / cAtakAH salile petuH cakravAkA namo yayuH // 4 atha hemantaH / 587 bhavyutpannasvabhAvAnAM nArINAmiva sAmpratam / sItkArAcAryakaM kartumayaM prApto himAgamaH // 1 588 he hemanta smariSyAmi gate tvayi guNadvayIM / ayatnazItalaM vAri nizAzca suratakSamAH // 2 : 589 kAraNotpannakopA'pi sAmprataM pramadAjanaH / nizi zItApadezena gADhamAliGgati priyam // 3 590 nIhAraparuSAH lokAH pRthivI sasyamAlinI / __jalAnyupabhogyAni subhago havyavAhanaH // 4 . vAlmIkirAmAyaNa saM thA. 3, 95, 5] 591 nivRttAkAzazayanAH puSyanetrA himAruNAH / zItavRddhatarAyAmAstriyAmA yAnti sAmpratam // [vAlmIkirAmAyaNa saM mA. 3, 15, 12] atha cAtakaH / 592 eka eva khago mAno mukhaM jIvati cAtakaH / pipAsito vA mriyate yAcate vA purandaram // 1 [bhartRhari, su. saM. 113] 593 kRtanizcayatA vanyA na mahattA'tiricyate / cAtakaH ko varAko'pto yasyendro vArivAhakaH // 2 atha bakaH / 594 jIvato gilanmatsyAna munivat dRzyate bakaH / mRtAnapi na gRdhrastAn dhigAkAraviDambanAm // . atha haMsaH / 595 vasato'pi[ti !]zayaprItyA mAnasai kovitasthiteH / .. palbalAmbhasi haMsasya haMsatA'pi vikalpyatAm // 1 586. pa0 zaradyutpannasaMdohAH / 590. kha0 nIhArapuruSAH pa. jalAnyupabhogAni / / 592. kha0 jIvatu / cAlaka 593. kha0 kRtanizcayatA vidyaa| 595. kha. prato na vidyate haMsapaddhatiH // For Personal & Private Use Only

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lakSmaNakRtaH atha kokilaH / 596 kAkaiH saha vivRddhasya kokilasya kalA giraH / khalaGge'pi naiSThurya kalyANaprakRteH kutaH // 1 597 kokila cUtazikhare maJjarIreNupiJjaraH / gaditairvyaktimAyAti kulIna ceSTitairiva // 2 atha agastiH / 598 agasticuluke klRptasaptavAridhivAriNi / muhUrta kezavenApi taratA pUtarAyitam || 1 ( ? ) 599 akharvaparvagartAsu vicchinno yasya vAridhiH / hA sa eva muneH pANiradhastAt vindhyabhUbhRtaH // 2 600 baraM maurajikasyApi karadvayamadhomukham / vedAbhyAsospi dhikkaSTamuttAnakara kArakaH // 3 atha kamalam / 601 . varamazrIkatA loke nAsamAnasamAnatA / iti gardabhakodde kamalairmukulAyitam // 1 602 madguNAnvIkSya mA yAsollakSmI guNavirodhinI / itIva kamalaM nAle gopAyati nijAn guNAn // 2 603 antacchidrANi bhUyAMsi kaNTakA bahavo bahiH / kathaM kamalanAlasya mA bhuvanbhaguga guNAH // 3 604 lakSmIsaMparkataH so'yaM doSaH padmasya na svataH / yadeva guNasaMdohadhAmni candre parAGmukhaH ||4 atha bhRGgaH / 605 ketakIkusumaM bhRGgaH khaNDyamAno'pi sevate / doSaH karoti kiM nAma guNApahRtacetasaH // atha samudraH / 606 yadyapi svacchabhAvena darzayatyudadhirmaNIn / tathA'pi nAnudadhno'yamiti cetasi mA kRthAH ||1 596. kha0 pravRddhasya / kha0 kalagiraH // 605. bhRGgapaddhatiH kha pratau nAsti || 606 kha pratto na vidyate // For Personal & Private Use Only

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611 sUktiratnakoSaH 607 na pAlayati maryAdAM velAkhyAmambudhistathA / tRSyatAM nopakartavyamitImAmaparAM yathA // 2 608 gavAdInAM payo'nyedyaH sadyo vA dadhi jAyate / kSIrodadhistu nAcApi mahatAM vikRtiH kutaH // 3 609 yasyAmbukaNikApyAsye na vinazyatyarthinaH kvacit / kaSTaM ambhonidhiH so'pi nado na iti kathyate // 4 610 yAtu nAzaM samudrasya mahimA vizvavizrutaH / / vADavaH kSutpipAsAtoM yenaiko'pi na tarpitaH // 5 pipAsitena pAnthena yatpItaM kSAravAridhau / tedeva vidahatyantaH punaHpAnasya kA kathA // 6 615 viraso'stu payorAzizchidyante yAvatA tRSaH / payaH kugrAmakRpe'pi tAvanmAtraM bhaviSyati // 7 atha shngkaarH| 613 vIraH smaro jayatyekastulyo yasya vijRmbhate / .. zarasaMdhAnasaMrambhaH pazau pazupatAvapi // 1 athaadbhutH|* 614 dRSadbhiH sAgaro baddho manuSyairindrajijjitaH / vAnaraiveSTitA laGkA jIvadbhiH kiM ne dRzyate // 1 615 gaganaM gaganAkAraM sAgaraH sAgaropamaH / / rAmarAvaNayoryuddhaM rAmarAvaNayoriva // 2 aMtha nRpopalambhaH / 616 tvayi prakupite deva tvameva zaraNaM mama / bhUmau skhalitapAdasya bhUmirevAvalaMbanam // 1 617 bhUruhAM bhUbhujAM prAyaH prArohaH praNayI punaH / yo yathA jAyate pUrva sa tathA nipatatyadhaH // 2 athAbhisArikA / * 618. nibhRtaM nizigacchantyAstatsaGketaniketanam / kiGkiNIkvANavAcAlA mekhalA me khalAyate // 1 607. kha pratau na vidyate / 609 kha pratau na vidyate / *pa pratau athAdabhutam / 617 kha pratau na vidyate / 617 kha. prAroha praNayI janaH / / 618 kha pratau abhisArikApaddhatiH nAsti // 618 kha pratau na vidyate / For Personal & Private Use Only

Page #315
lakSmaNakRtaH 619 parastrI mandarUpA'pi vikarotyeva mAnasam / yadapathyaM zarIrasya taddhi mandAya rocate // 2 atha dRtipreSaNam / 620 aba bhU(bhau)madinaM satyamasatya(1)prastavastava / tathA'pi dUti gantavyaM nAtaH kAlamapekSate // 1 atha pRthvii| 621 ucchannaviSayamAmA sthAnAduccalitadvijA / sarvatra valibhiH kAntA vRddhava yuvati(1) kSitiH // 1 622 zvaHzvaHpApiSThadivasA pRthivo gatayauvanA / ___ atikrAntasukhAH kAlAH pratyupasthitadAruNAH // 2 atha somH| 653 zirasA dhAryabhANo'pi somaH somena shNbhunaa| tathA'pi laghutAM dhatte kaSTaM khalu parAzrayaH // 1 624 vartate yena pAtaGgiH SaNmAsAn dvau ca vatsarau / rAziH sa eva candrasya na yAti divasatrayam // 2 625 kSINaH kSINaH samIpatvaM pUrNaH pUrNo'tidUratAm // upaiti mitrAdhaccandro yuktaM tanmalinAtmanaH // 3 / 626 iyatA kiM na paryAptaM kAntatvaM zazalAJchanaH (!) / na saMtaptA'pi nalinI yadvizvAsamupAgamat // 4. atha nagaram 627 bhUmayo bahirantazca naanaaraamopshobhitaaH|| kurvanti sarvadA yatra vicitravayasAM mudam // 1 628 bhramedibhiH sakampoSThairlalitAGgulitarjanaiH / yatra kopaiH kRtA strINAmaprasAdArthinaH priyAH // 2 629 ratnabhittiSu saMkrAntapratibimbazatairvRtaH / jJAto lakezvaraH kRcchrAdAJjaneyena tttvtH|| 3 .. / kAvyAdarza / 2, 602] 619 kha pratau na vidyate / 621 pa0 uccalitA dvijA / pa0 valibhiH kAntA / kha* yuvatissadA // 625 . . 'pa0 samIpasthaM // For Personal & Private Use Only

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suktiratnakoSaH atha prabhAtam / 630 tato'ruNaparispandamandIkRtavapuH . zazI / dadhe kAmaparikSAmakAminIgaNDapANDutAm // 1 . 631 nizAGganA pazyato me kRtA hRtatamaHpaTA / pUSNaH karairitIvenduH prAtarvicchAyatAmagAt // 2 . . 632 kurute yAvadevendurdinazrImukhacumbanam / saMprApte tatpato tAvatpANDucchAyastirobhavat // 3 atha pradoSaH / 633 * atipItAM tamorAnI tanavaH soDhumakSamAH / vamantIva zanairete pradIpAH kajjalacchalAt // 1 634 andhatvamAhitaM manye tamasA dIpakeSvapi / . ato hastadhRtA strIbhiH saJcaranti gRhe gRhe // 2 635 karasAdo'mbaratyAgastejohAniH sraagtaa| vAruNIsaGgajAvasthA bhAnunApyanubhUyate 3 // 636 vilokya saMgame rAgaM pazcimAyA vivasvataH / kRtaM kRSNaM mukhaM prAcyA nahi nAryoM vinaryayA // 4 637 limpatIva tamo'GgAni varSatIvAjanaM namaH / asatpuruSaseveva niSphalavaM prayAti dRk // 5 [mRcchakaTika,1,3,4] 638 avijJAtavizeSasya sarvatejopahAriNaH / svAmino nirvivekasya tamasazca kimantaram // 6 639 nizAkarakarasparzaharSonmIlitatArakA / maho rAgavatI sandhyA muJcati svayamambaram // 7 . atha zrIH / 640 pAyAtpayodhiduhituH kapolAmalacandramAH / yatra saMkrAntabimbena hariNA hariNAyitam // 1 . 631. kha0 digAGganA / pa0 hRtatapaHpayaH // 638 kha pratau na vidyate // kA / For Personal & Private Use Only

Page #317
lakSmaNakRtaH atha karma / 641 karma pradhAnatAmeti na zubhagrahavIkSaNam / vasiSThadattalagno'pi rAmaH pravajito vane // 1 642 karmaNAmativaicitryAtkAlasyAnantasaMtateH / indratvaM vA kRmitvaM vA kairnAbhyastaM gatAgataiH // 2 643 yadiha kriyate karma tatparatropatiSThate / mUlasikteSu vRkSeSu phalaM zAkhAsu jAyate // 3 . 644 ratnAkaraH samudro'bhUt kAmahA paramezvaraH / naravAhanastu dhanado tatkarmai kaviSAkataH // 4 645 manyAmahe mahaccidraM karmaNaH prAktanasya tat / yadapathyabhujAmAyustathA'nItimatAM zriyaH // 5 646 mAsi mAsi samA jyotsnA pakSayorubhayorapi / tatraikaH zuklatA prApa yazaH puNyairavApyate // 6 647 paJcabhiH kAmitA kuntI vadhUstattyAstu tAdRzI / tathA'pi kathyate sAdhvI yazaH puNyairavApyate // 7 atha suratam / 648 AstAM dUreNa vizleSaH priyamAliGgato'pi me / svedaH kiM nu sarinnAtho romAJcaH kiM nu prvtH|| 1 649 kiM vA lonA vilInA vA prasuptA vA mRtA'thavA / pariSvaktA'pi kurute mama zaGkAzataM priyA // 2 atha dayitasyAgamanam / 650 na jAne saMmukhAyAte priyANi vadati priye / sarvANyaGgAni kiM yAnti netratAmuta karNatAm // 1 651 valchabhAgamanAnandanirbhare hRdaye sati / vada kutrAvakAzo'sti mAnasya mama sAmpratam // 2 641. pa. na zubhagrahavokSitum // 642 pa0 kenAbhyastaM gatogataiH // 647 kha pratau na vidyate / 648 kha0 kinnaH / pa0 prtirtrsmaaptaaH| pa0 prato puSpikA bhadram ||tth| granthAnaM 680 // zubhaM bhavatu sarvadaiva sAdhulokasya / / . For Personal & Private Use Only

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sUktiratnakoSaH [andhakAra-prazastiH ] 652 vipraH zrIsarvadevAha udocyAnAM kule'tule / kalAkalApavAn jajJe dvijarAja ivArNave // 1 653 zuddhapakSadvayastasya suto haMsAbhidho'bhavat / / tatputro'tyuttamAhvAnaH pradhAnaH puNyakAriNAm // 2 654 samajAyata tajjAyA nyAyinI nyAyazAlinI / zraddhAdhIyata(?)sItA'pi sA yasyAH zIlalIlayA // 3 635 tayoH sUnurayaM dakSI lakSmaNAkhyo'sti dokSitaH / na kvacit krUrayA dRSTayA krodhayodhena vIkSitaH // . 656 sAbhiprAyasta(yata)yA yasmin sarvAH sUktIvitanvati / sakRt vismitacittaH san hasatyeva mRto'pi hi // 5 . 657 atha cet cetanAvAnapyetAbhirna haset svataH / tataH sa tatvataH satyaM mRta eva zvasannapi // 6 . 658 kaNThazoSakaraiH kiM vA'paraiH pralapitairapi / mUrtimAniva yo hAsyaraso dhAtrA vinirmitaH // 7 659 tenAyaM sUktiratnAnAM sAkozaH samasUtryata / . paThyatAM kRtibhistAvadyAvadindudivAkarau / / 8 * * kha pratiratra samAptA For Personal & Private Use Only

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/ 318 204 241. . 133. sUktiratnakoSe pralokAnAM sUciH lokAGkaH zlokAGkaH adarzane darzanotkaNThA 222 akAlajaladacchanna akRtrimapremarasA 620 adyabhUmadinaM satya / akRtvA parasaMtApa 346 adRSTapUrvamasmAbhiH 328 akSaraddhayamabhyastaM adharo vItarAgaste 476 akharvaparvagartAsu 599 adhijyaM yasya kodaNDa 130 agatInAM khalIkArA 459 adhomukhaM trayaM neyaM 357 agamyagamanAtprAyaH adhvA jarA manuSyANA 427 agasticuluke klapta 598 agraja vA dazagrIva 440 anayA jaghanAbhoga agrato bAhupAzena 238 anavasthitacittasya ajAtamRtamUrkhebhyo 471 anAgatavidhAtAram 387 atathyAnyapi tathyAni 338 anAdAviha saMsAre 175 atasIpuSpasaMkAzaM 323 anAsvAditasaMbhogA atipItAM tamorAjI 633 anupAsitavRddhAnAm 334 ataH paramagamyo'yaM 213 anena vItarAgeNa 477 atyAsannA vinAzAya antazchidrANi bhUyAMsi , 603 318. su. va. 1723, ma. su. I. 64 / 204. su. va. 1453, ma. su. I. 104 / 346. zA.pa.307; su. va. 2660; ma. su. I. 108 / 399. ma.su. I. 138 / 599. sU. mu. 103-14; zA pa. 1.75 ; ma. su.I. 161 / 459. su. va. 792, ma. su. I. 170 / 109. su.va. 2462, ma.su. I. 172 / 471. ma. su. 1. 390 / 338. ma. su. I. 511 / 323. zA. pa. 512 meghasya; su. va 1718 viSamAdityasya; ma. su. I. 520 / 633. su. ko. 855, sa. ka. 1215, ma.su. I. 578 / 213. su. va. 1496, ma. su. I. 502 / 335. zA. pa. 200, ma. su. I. 688 / 222. su. va. 1043 / 620. su. va. 1179; ma. su. I. 861 / 328 zA. pa 3893; su.va. 1729, ma. su. I. 843 / 476. su. ko. 840 bhikSoH; sa. ke. 1038. bhikSoH, 1426 / 427 ma. su. I 1177 / 241. su. va. 1205 harSadevasya / 353 ma. su. I. 1286 / 387 zA.pa. 1430, su. va. 1450, ma. su. I. 1307 / 133. su. va. 1426. ma. su. I. 1359 / 477 su. ko. 843, sU. mu. 48-1; suva. 1427, ma. sa. 1. 1567 / 603. sU. mu. 32. 1 bhallaTasya; zA. pa. 1142; su. va 1921 bhallaTasya; ma. su. I. 1657 / For Personal & Private Use Only

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sUktiratnakoSaH 340 638 297 587 286 71 antarmalomase vakre 259 arthapriyatayAtmAnam 154 antaHsAro viniyati 526 arthitA vibhavastyAgaH andhatvamAhitaM manye 634 addha gulapariNAha avijJAtavizeSasya annAdaSTaguNa piSTaM 424 apakArigi kopazcet avidyAbojavidhvaMsAt 363 avyutpannasvabhAvAnAM apuNyapuNyoparame 293 asamAnasamAnatvaM apUrvaH ko'pi tanvaGgayA 263 asaMdhipadavicchedaM apUrvaH sUktikoSo'yaM asiMdUreNa sImaMtA 123 apUrvaH sUktisaGkallayAH 43 asthisthUNa znasAsyUtaM 178 apUrveya dhanurvidyA 127 asyA manoharAkAra 190 apehi hRdayAdvAme vAme 284 asyA mukhena lokonAM abhyAsaH karmaNAM nityama 205 asyAH kAntasya rUpasya 206 amo pAnakaraGkAbhAH 107 aheriva gaNAgItaH amRtasyeva kuNDAni 188 aho ahaM namo mahyaM amRtA. vigataprANAH 544 aho kimapi citrANi ambhognibrahmataH 367 aho kuTilabuddhInAM ayaM te vidrumacchAyo aho khalabhujaGgasya ayi laGghitamaryAda 223 aho bata mahatkaSTaM 532 bhariSaDvarga evAyaM 349 aho lubdhaka lubdhastvaM 259. su. va. 1207, ma. su. I. 1643 / 526 ma. su. I 1606 / 424 ma. su. I 1724 / 363 ma. su. II 1878 / 263 su. va 1217, ma. su. II 2104 / 44 ma. su. II 2103 / 127. su. ko. 1421 vIryamitrasyaH su.va. 2455, ma. su. II 2112 / 284 . va. 1252, ma. su. II. 2128 / 205 zA. pa. 3264 .su. va. 1454, ma. su. II. 2383 / 107 su. ko. 998 bimbokasya, su. va. 2456, ma.su. II 2475 / 188 ma. su. II 2550 / 544 su. va 647, ma. su. II 2559 / 497 su. ko. 492 daNDinaH; sa. ka. 833, zA. pa. 3310, ma. su. 11- 2636 / 227 su. va 1108 ma. su. II 2764 / 349. sU. mu. 110- 24 murAreH, ma. su. II. 2473 / 154. su. va. 3370, ma.su I. 2924 / 548. sU mu. 190-57, ma. su II 2992 / 340. sU. mu. 111-1 halAyudhasya, ma. su. II 3066 / 638. sU. mu. 69-1 avantivarmaNaH; zA pa. 3604 avantivarmaNaH, su. va. 1889 avantivarmaNaH, ma. su. II. 3325. / 297. sU. mu. 109-40 murAreH, ma. su. II. 3349 / 587 sU. mu. 63.-3 mahAmanuSyasya; su. va. 1847 mahAmanuSyasya, ma. su II 3454 / 89. zA. pa. 496, ma. su. 11 3709 / 123. sa. mu. 97.61 ma. su. // 3770 / 178 ma. su. II.3892 / 190.zA. pa. 3286 vararuce:,maH su.. II 3993 / 286.su. va. 1514, ma. su. II 3998 / 206.su. va. 1455 maNibhadrasya, ma. su. II. 3974 / 278. sU. mu. 43-1 viyyAkasya, su. va. 1243, ma. su. II. 4123 / 50. su. ko. 1231zA:pa. 212 devezvarasya, ma. su. II 4165 / 82.. ma. su. II. 4132 / 71. ma. su II 4135 / 532. su. va. 368 / 158 / For Personal & Private Use Only

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58 lakSmaNakRtaH 514 621 530 552 379 422 427 538 467 301 376 398 540 546 AkAramAtravijJAta AkSIradhArakabhujAM AjJAbhaGgo narendrANAM AtapaH kaTuko rukSaH Adityamiva duSprekSya Adityena dvijeneva Adau tanvyA bRhanmadhyA ApadAM kathitaH panthA Abhoginau maNDalinI AlaMbitajaTAjAlam AliGgitAH paryAnti AvAsaH kriyatAM gAGge AzaGkitasunAsIre AzvAsayati kAko'pi AsannataratAmeti AstAM dUreNa vizleSaH Aste vA bhUbhRtAM AhatapratibhAH kecit ikSukSIrasAdInAM idaM ramyamidaM ramyam indriyANi purA jitvA iyatA kiM na paryApta iyatA sa dhusatgopa ugre tapasi lInAnAm ucchannaviSayagrAmA ucchvAsAnte'pyakhinnA ucchvAsAvadhayaH prANAH uttamAH svaguNaiAtAH uttuGgamattamAtaGga utpannaparitApasya udAracaritAt rAgI udeti raktaH savitA unnataH prollasaddhAraH uSmAyamANayA tanvyA eka eva khago mAnI eka eva balirbaddho ekato divasAnkAntA ekameva baliM vaddhvA ekamutkaNThayA vyAptama ekena tiSThatAdhastAt ekenApi purA pItaH ehi gaccha patottiSTha ehi gaccha patottiSTha kaNTakAntaiH rasacchAyaiH kaNThasya vidadhe kAntiH . 145 118 224 592 185 648 237. 184 246 528 542 547 100 565 195 513 626 442 212 530. su.va. 511, ma. su. III. 4263 / 379. ma. su. III 4506. / 57. ma. su. III. 4748. / 177. ma. su. III. 4912 / 173. ma. su. III. 5008 / 546. sU. mu. 89-29, zA. pa. 342; ma.su. III 5324 / 145. ma su. III 5382 / 224.sa. ka. 985. kAzmorakamahAnuSyasya, su. va. 1956, ma. su. III 5509 / 169. ma. su. III. 5338 / 648. su ko. 584, zA. pa. 3679, su. va. 2087, ma. su. III. 5631 / 565. ma. su. III. 5736 / 513. ma. su. III. 6050 / 626. su. va. 549. / 514. zA. pa. 1487 / 376. su. va. 2678 / 398. zA. pa. 385 / 540. su. va. 220. / 200. su. va. 1538 zavRddheH / 592. sa.ka. 1968, zA. pa. 452, su. va. 674 / 185 zA. pa. 3347 / 237. su. va. 1245 dhairyamitrasya / 184. su. ko. 393 / 246. su.va, 1239, vicitrapazoH / 547 su. va. 3168. / 10. su. va. 1228. | 212 sU. ma. 53.37 zavabRddhaH zA. pa. 3327 zakavRddhaH, su.va. 1527 zakavRddheH / For Personal & Private Use Only

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69 87 493 589 378 o 48 kaNThe gadgadabhASitvaM kaNTakaH kaNTakAn yasya kathaM te pAtakaparA narA kathaM mugdhe kathaM vakre kadA nvahaM sudantoSTha karapAtairdurAlokaiH karasAdo'mbaratyAgaH karmaNAmativaicitryAta karmapradhAnatAmeti kalatranigaDaM dattvA kaluSamadhuraM cAmbhaH kavayaH kAlidAsAdyAH kavInAmagalado nUnaM kavIndrAzca karondrAzca kaveH zrIkAlidAsasya kaveH zrIvAmadevasya kazAbhigvi haimIbhiH kAkabhikSukayomadhye kAkAllaulyaM yamAt kraurya kAkaiH saha pravRddhasya kAkolUkonazevAya sRktiratnakoSaH 400 kA khalena saha spardhA 129 kAmadhUmadhvajaH ko'pi 176 kAyasthenodarasthena 266 kAraNotpannakopApi 252 kAvyaM tadapi kiM vAcyam kitavA yaM prazaMsanti 635 kiM kariSyati pANDityaM 642 kiM kavestasya kAvyena 641 ki kUrmaH ka upAlabhyo 407 kiM kRtena na yatra tvaM kiM citramunnatazrIko kiM citra yadi tanvayAH 38 kiM tena jAtu jAtena 29 kiM vA lInA ghilonA vA kiMzukavyapadezena kIrtiste jAtajADatheva kiM svaM nigRhase dUti 490 kimanena na paryApta 494 kiyadgAdhamagAdhaM vA 596 kuNapaH kAminI bhakSyam 566 kuto'pyAgatya ghaTate urm hd mmy 308 124 210 211 474 569 126 478 149 295 400. zA. pa. 393 vyAsasya / 176 zA. pa. 696 / 266. su va. 1223 / 252. su. va. 1194, vAlmIkimuneH / 635. su.. va. 1886 surabhicUlasya / 326. su. va 1727 mhaamnussysy| 37. su. ko.. 1713, zA. pa. 175 kRssnnbhtttthsy.| 38. su. ko. 1710 bANasya, sU. mu. 4-54 baannsy.| 315. sU. mu. 61-6 / 490. zA. pa. 4044, su. va. 2324 / 596 zA.pa. 838 su.va. 719 takSakasya / 61. su. va. 374. / 493. zA. pa. 4043, su. va. 2326 / 589 sU. mu. 64-4 mahAmanuSyasya. su. va. 1846 mahAmanuSyasya zA. pa. 3938. / 378. zA.pa. 1323. / 416. zA. pa. 452 cANakyasya, / 48 zA. pa. 159 trivikramabhaTTasya; su. va. 134 / 308. su. va. 585 shriimuktaapiiddsy.| 124. zA. pa. 1220 / 210. su. va. 1536 / 211. su. ko. 519; su. va. 1537 bhttttprbhaakrsy| 474. sU.mu. 119-3, zA. pa.1482 / 649 su.va.2088 / 569 su. va. 1645 bhAmahasya / 126. su. ko. 1004; su. va. 2457 / 478. su. ko. 834; sa.ka 1040; zA. pa. 3510,su. va. 1428 / For Personal & Private Use Only

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lakSmaNakRtaH 402 64 kusumastabakasyeva kvacit mRgaziraH sAndra kurute yAvadevendu 632 kvaciduSNaM kvacitzItaM . 421 kurvangaGgAmbhasAM 141 kSaNabhaGgi jagatsarvam 255 kRtaM kalau tvayaikena - 135 aNamapyanugRhNAti 104 kRtanizcayatA vandyA kSAmA tanuH gatiH khinnA 483 kRtvopakAraM yastasmAt 405 kSipato'pyanyatazcittaM 245 kRpaNena samo na dAtA kSINaH kSINaH samIpatvaM 625 kRpaNena zaveneva 397 khalaH sakriyamANo'pi kRmayo bhasma viSThA vA 150 khalAnAM upadezo'pi kRSNArjunaraktApi 498 khalAnAM kaNTakAnAM ca kRSNaH krIDitavAn gobhiH khadyoto dyotate tAvat 539 ketakIkusumaM bhRGgaH 605 gaganaM gaganAkAraM ketakyaH kaNTakaiH korNAH 492 gaccha gacchasi cet kAnta .. 220 kokilacUtazikhare 517 gaNasya dotA kSoyeta koTasantaHpraviSTena 578 gatAni hanta haMsInAM 262 koTidvayasya lAbhe'pi 550 gate'pi vayasi grAhyA 520 kopAdekatalAghAta 302 gandhaikasAro viphalaH 447 kauzikasvIkRtasyApi 430 garja vA varSa vA megha kriyate'bhyahaNIyAya 348 gavAdInAM payo'nyeya 608 kroDI karoti prathama guNAnAM nirguNAnAM ca ' 504 krauJcaM vihAya svaM putraM 462 guNeSvanAdaraM bhrAtarbhUrizroH 506 54. su. ko. 1221 vyAsasya; s. mu. 7-2 bhartRhareH, zA. pa. 264 bhartRhareH; su va. 301 raviguptasya / 632. su. va. 2154 mukitakoSThakasya / 135. su. va. 2430 / 405. su. va. 477 / 402. zA. pa. 385 vyAsasya; su. va. 486 / 397. su. ko. 1325 kavirAjasya; s. mu. 9-8; zA. pa. 388. / 150. zA. pa. 4141 / 498. zA. pa. 3655 daNDikaveH / 491. su. va. 2291 amRtadattasya / 605. zA. pa. 822, su. va. 724. / 492. su.va 2299 / 597. zA. pa. 3784 / 578. su. va. 1697 mahAmanuSyasya / 302. su va. 590 / 171. sU. mu. 131-12 zrIharSasya / 81. su. va. 1891 bhAskarasenasya / 255. su. va. 1198 / 104. su. va. 2449 / 483. su. ko. 846; su. va. 1433 / 245. su. va. 1237- / 625. zA. pa. 751; su. va. 546 / 78. sU mu; 8-16; zA. pa. 376. / 64. su. va. 380 / 539. zA. pa. 738. / 220.zA. pa. 3393; su. va. 1040. / 262 su. va. 1211 / 520. zA. pa. 1425, su. va. 2645 / 447. su. va. 956 luTTakasya / 312. zA. pa. 3883, su. va. 1724. / 608. su. va. 4540. / 506. sU. mu. 121-7. / For Personal & Private Use Only

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suktiratnakoSaH F2WK M. 40 275 594 469 332 630 guNairuttuGgatAmeti 507 guruNA stanabhAreNa mukha 276 guruNA stanabhAreNa sopa0 273 prahANAM caritaM svapne 682 grAmo nAsti kutaH sImA . 386 grISme paJcatapA bhUtvA ghoTakaH kRSinAzAya caturaH sRjatA pUrvam 155, 390 camatkurvanti nazcitta0 calatRNAdapi mRgA cATumantrAkSaraM kaNThe cArutA paradArebhyo citra kAraNamanyatra citraM yatrAparAge'pi chAyAvanto gaMtavyAlA 458 jaGgha tadIye saMtApaM jayanti narasiMhasya jarAmaraNadaurgatyavyAdhayaH jalAntAnnalinInAlAH 573 jalpanti sArdhamanyena 391 jahurunmArgagAmIti 321 jAnubhUtirajAmeyA 564 jAyamAno haredbhAryA jinaH sa jayatAiyaH jinaH sa pAtu jIyantAM durjayA dehe jIyAdgadyasudhAdhunyAH jIrNa bhojanamAtre yaH jIvato gilanmatsyAn jIvato vArdhakyakaraNAt jIvannapi na tatka tatoruNaparispanda tattriviSTapamAkhyAtaM tathA bhava yathA tAta tanvyA viprayuktasya tamastatiguhAlInaM tasyA vinApi hAreNa tasyAH stanAntare nyasta tApopaghAtadakSINi tAvadevAmRtamayo tAvadgarjanti mAtaGgAH tAlastabdhatayArabdhaH tejasA saha jAtAnAM tejasvini kSamopete mm 11 281 2 209 22 144 228 229 279 305 445 - 507. zA. pa. 302 bhartRhareH / 276. su. ko 507 sAvarNeH; sU. mu. 53-94 su. va. 1233 / 273. su. va. 1234 zakukasya. / 155, 390. zA. pa. 1493; su. va. 2769. / 69. su va. 356 / 115. su. va. 2434. / 458 zA. pa. 978; su. va. 791 / 196. sU. mu. 53-83. zakavRddheH, zA. pa. 3358 zakavRddheH, su. va. 1999 zakavRddhaH / 22. sU. mu. 1-36. / 573 su. va. 1646. / 391. zA.pa. 1497; su.va. 2771. / 342. su. va. 2651 / 594 sU. mu.18-1; su.va. 757 / 65. su.va. 381. 630. su.va. 2153 vAlmIkimuneH / 197. sU. mu 53-63 vizAkhadevasya; mu.va. vizAkhadevasya. / 281. su. va. 1247 / 209. su. va. 1534 / 228. sU. mu. 38-4., su.va. 1068 / 229. sU. mu. 38.6 bhaTTavRddhaH su.va. 1069 bhttttvRddhH| 279. su. va. 1245 / 305. su.va. 588 / 445. su.va. 790 / 535. su.va. 2259. / 333. zA. pa. 244, 1399. / For Personal & Private Use Only

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62 lakSmaNakRtaH .. 562 llh 186 105 te dhanyAste mahAtmAnaH 46 dAridrayasya parAmUrtiryAcA 396 tubhyaM dAmeradAsIyaM 451 dikkAlAdyanavacchinnAnanta tulAmAruhya vRzcike 191 dikSu bhUmau girau vyAmni tRNaM brahmavidaH svarga divA na bhujyate yacca 419 tRSNA khAniragAdheyaM 524 divyacakSurahaM jAtaH 236 tyAgo guNo vittavatAM 508 dizaH paTapaTAyante 112 traya evadhimA rAjan dInAyAM dInavadano 226 trayaH sthAnaM na murucanti 358 durghaTatvamavidyAyA 522 tribhirvatribhirmAsaiH 384 durjanairucyamAnAni tvaM dUramapi gacchantI 496 durvAkuzAGkurAhArAH 163,543 tvayA karma kRtaM 482 dUti kiM tena pApena tvayA saha viruddhAnAM 139 dUrasthA dayitA yasya tvayi prakupite deva 616 dUrasthena pravRttasya dadato yudhyamAnasya 434 dRzA dagdhaM manasija dadAsi yacca viprebhyo 406 dRSadbhiH sAgaro baddho 164,614 . dayitAbAhupAzasya 182 dRSTepUtaM nyasetpAdaM daridrAn sRjato dhAtuH dehi dehoti jalpanti 531 darzayanti zarannadyaH dahyamAne'pi hRdaye mRgAjhyA 227 doH staMbhe zuzubhe 128 dAnopabhogavanbhyA yA 404 doSANAM ca guNAnAM ca , 116 dAnopabhogazUnyena 403 dvAvimAvambhasi kSepyau 557 dAmodarakarAghAta 96 dvAvimau puruSau loke 560 46. zA. pa. 165, su. va. 146. / 451. sU. mu 24.1., karpUrakaveH / 121. zA. pa. 1219, su. va. 2428 / 524. sU. mu. 126-3; su. va. 3247 / 482. su. ko. 845; su. va. 1432 / 406. su. va. 475. / 182. sa. ka. 848 kAzmIrakazyAmalakasya; sU. mu. 53-40 zakavRddhe, zA. pa. 3130 bhAsasya; su. va. 1529 kalazakasya / 585. zA. pa. .3903 vyAsasya; su.va. 1792 vAlmIkeH / 227. sU. mu 38-7 zavRddhaH; su.va. 1067 zakavRddheH / 403 zA.pa. 385, su. va. 469 / 404. su. va. 473 vrruceH| 96 zA.pa. 498 bANasya / 396. zA.pa. 309. viSNuzarmaNaH / 562. su.va. 3 bhartRhareH / 91. su.va 1242 bhA. vinItadevasya / 236. sU. mu 43-4 dhairyamitrasya; zA. pa 345 dharyamitrasya ; su. va. 1208 dhairya mitrasya / 163, 543. zA. pa. 937, su. va. 646. / 479 su. ko. 841, su. va. 1429 / 99. su. va 1218. / 186. su. ko. 395 gajazekharasya ; sa.ka. 582 rAjazekharasya; sU.mu. 37-2 rAjazekharasya; zA. pa. 3078 kSemendrasya; su. va. zA.pa. 13.9 / 531. zA. pa. 269. / 56. zA. pa.1551 586 zA.pa. 1550 For Personal & Private Use Only

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suktiratnakoSaH 437 285 dvAvimau puruSau loke para0 558 na me duHkhaM priyA dUre 251 dvAvimau puruSau loke sukhinau / 559 na yuktaM svacchamadhyAnAM dvAvimau puruSo loke sUrya 555 na sadazvA kazAghAta 431 dvAvimau puruSau loke svarga na sa prakAraH ko'pyasti 415 dvAvimau sarvalokAnAM nAguNI guNinaM vetti 509 dvijasaMgatimAsodA sarvo 216 nAtyucca zikharo meroH dhanamastIti vANijya 388 nApRSTaH kasyacitbyAta dharmArthakAmamokSANAM 384 nAbheyaH pAtu vo yasya dharmArthakAmahInasya 553 nAyAtaH sAmadAnAbhyA mati dharitryAM trINi ratnAni nArAyaNAyitaM deva tvayA 134 dhAtastAtaviruddho'pi 414 nAlpIyasi nibadhnanti dhAtA yadi na cakSuSmA 208 nAsIt nAsti vA nArI 187 dhigdaivaM locane svacche 412 nityamAcarataH zaucaM kurvataH . na kevalaM manuSyeSu 411 nidAghe puTapAkena jalaughena 146 nakraH svasthAnamAsAdya 331 nidrAbhaGga kathAcchedaM nakhadantakSate kSAme 481 nidrAmapyabhinandAmi na khAnitA puSkariNyo 470 nidhAnamiva mAtsaryama 73 na jAne saMmukhAyAte nipatanti na mAtaGgAH na pAlayati maryAdA nibhRtaM nizi gacchantyAH 618 na putraH pitaraM dveSTi 464 nirNetuM zakyamastIti napuMsakamiti jJAtvA 193 nirmAya khalajihvAgraM na prasravanti girayo nivRttAkAzazayanA nabhaH karpUragaurAbha 97 nilIyamAnaizca khagaiH 320 na mAnena na dAnena 156 nizAkarakarasparza 639 558. zA.pa. 1546 / 559. zA. pa. 1547 / 555 zA pa. 1933 / 561.zA.pa. 1549. / 216. sU.mu. 53-20 lakSmaNasya ; su.va. 1510 lakSmaNasya. / 208. su. va. 1457. / 412. zA.pa. 447.; su.va. 3156. / 411. zA.pa. 444 ; su.va. 3111 raviguptasya / 331. su.va. 954. / 481. su. va. 143 / 650. sa.ka. 960 amaroH; zA.pa. 3522; su.va. 2038 / 607. sU.mu. 27-3 bhAgavatAmRtadattasya ; sU.va. 853 bhAgavatAmRtadattasya / 464 zA.pa. 1464 / 193. sa.ko. 478 dharmakI; zA.pa. 3451, su va. 1232. / 577. su.va 1695. mahAmanuSyasya. / 156. su.va. 27731 251. zA.pa. 3456; su.va 1193 vAlmokimuneH / 431. su va. 2265 zuSkaTasukhavarmasUnovidyAdharasya / 437. su. va. 2260. / 475. su.ko. 842 ; su.va. 1425. / 134. su. va. 2427 / 55. sU mu. 7-6, zA. pa. 211; su.va. 496 / 151. zA.pa. 4134 / 306. su. va. 584, cIAkasya / 499 sU.mu. 53.-57 / 62. su.va. 376 bhaTTapRthvIdharasya / 607 For Personal & Private Use Only

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. lakSmaNakRtaH 76 449 257 549 120 < nizAGgAnA pazyato me 631 pitRmAtRmayo bAlye nizvAso'pi na niryAti pipAsitena pAnthena nIrasAnyapi rocante pibanti madhupacheSu nIlameghazukAghAta. 324 pusAmunnatacittAnAM 53 nIhArapuruSAH lokAH putra putreSu jAteSu nUnamAjJAkarastasyA 270 putrotpattivipattibhyAM 472 neyaM virauti bhRGgAlI 572 pUtiH pANimuttAnaM nauzca durjanajihvA ca pUrvavayasi yaH zAntaH paJcabhiH kAmitA kuntI pRthUdake bhavatkhaDne 132 paJcaiva putrAste mAtaH 426 pRthvIM payodhiparyAntAM 172 patati vyasane devAdAruNe prakAzanti prathama patrapuSpaphalacchAyA 457 prajJAtabrahmatatvo'pi 246 pade pade gajendrANAM 304 pratyapraiH parNanicayaistaruH pade vAkye pramANe ca prayAgaH sarvatIrtheSu padmAnAM nAladaNDeSa 125 prastutasya virodhena 366 parastrI mandarUpApi 381,619 prAktanAnAM vizuddhAnAM paricumbati saMzliSTo 574 prANAnAM ca priyAyAH 234 parIkSya satkulaM vidyAM prAyeNa dhaninAM loke paropaghAtavijJAna prAyeNa sarva pazyanti pAdamAyAnnidhiM kuryAt prAvRNmeghasya mAlinye 580 pAntu vo jaladazyAmA: prAvRSi priyamuktAyAH pAyAtpayodhiduhituH 640 priyAdarzanamevAstu pAyAdaH zitikaNThasya kaNThaH priyAnetramukhacchAyAhRta 248 pAyAdaH zitikaNThasya tamAla. 10 priyAmukhamanusmRtya . 233 pArdhAbhyAM suprahArAbhyAM 480 priyAvirahitasyAdya 254 pASANazakalAdhIno 463 phalito'dumbarAnta 576 631. su.va 2154 puNyasya. / 39. su. ko. 1720 / 463. sU.ko. 1250 / 324. su. va. 1722. ucchavRttaH / 270. sU.ko. 489, sU, mu. 53-10, zA.pa. 3298 su.va. 1227 / 572. su.va. 1644 bhAmahasya. / 79 sU. mu. 8-3 risukasya: zA.pa. 362 / 51. sU.mu. 110-24 murAreH / 257. sU mu 53-93; su.va. 12.0. / 574. zA. pa. 3785% su. va. 1647. / 410. su. va. 3109 / 84. su. va. 357. / 27. sa. ka. 295 zrIvyAsapAdAnAm zA. pa. 113. / 640 sU.mu. 2..96, zA. pa. 134. / 480. su. ko. 844; zA pa. 3505; su. ba. 1430 / 413. su.va. 690. / 53 sU.mu., 7 5 bhagavato vyAsasya; su.va. 497. / 161. sU. mu. 107-23. / 234. sU. mu. 53-95 / 549. sU. mu 9-9 / 120. su.va. 2472. / 580. zA.pa. 768, su.va. 2796 / 235. sU.mu 49-2; su.va. 1216 / 248. su.va. 1515. | 253. suva. 1195 / 254. sU.ma. 42-1, su.va. 1197 zIlabhaTTArikAyAH / 576 su.va. 1696 mahAmanuSyasya / .380 27 255 0 For Personal & Private Use Only

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sUktiratnakoSaH 583 484 191 289 299 602 441 240 537 239 257 189 372 143 545 489 58 113 103 babhUva gADhasantApA bahavaH paGgavo'pyatra narAH bahunAtra kimuktena bAle lalAmalekheya buddhatattvasya loko'yaM boddhAro matsaragrastAH brahmANDasaMpuTaM bhitvA bhakte dveSo jaDe prItiH bhaNDapaNDitayormadhye bhayamekamanekebhyaH bhavatastulyatAmeti bhavAvakezI yadi vA bhidyante'nupravizyante bhItaH palAyamAno vA bhISmagrISmatusantApazUnya bhUtyA snigdhodaraM bhUbhRddhazaprabhRtAnAM bhUrbhuvaH svarbibhratInAM bhUmayo bahirantazca bhUruhAM bhUmujAM prAyaH bhRzaM zuzubhire zubhaiH bhUbhedibhiH sakampoSThaiH mattebhakumbhanirbhedakaThora 446 mattebhakumbhanirbhedarudhira madguNAnvIkSya mAyAsIt madhyadinArkasaMtaptaH madhyadezAta punaH kAJcIdezaM madhyastho'pi jagacchAryA madhyenaikena tanvaGgyAH kSAmeNa manaH prakRtyaiva calaM manaH prahalAdayantIbhirmadaM mantriNAM bhinnasandhAne mandAstvAM noddharantIti manyAmahe mahacihna manye netrapathaM tasyAM manye vAstavyamevAsIt mama kAmazarAghAtaivraNite mayA badaralubdhena mayi jIvati yattAtaH mayUrArAvamukharAM prAvRSa maraNAvadhayaH snehAH marau nAstyeva salilaM mahAtarurvA bhavati mahimnAmantaraM pazya mA gAH pAntha priyAM mAtrAM yasyopajIvanti 645 217 119 242 337 455 428 584 52 389 117 201 627 617 317 628 311 461 456 94 28. 783. su.va. 1791 bhaTTabANasya / 436. su.va. 2254. rAjaputrArgaTasya. / 484. sU.mu. 48-4 vararuceH; zA.pa. 3506 vararuceH / su.va. 1434 vararuceH / 191. zA.pa. 3293. / 583. su.va. 1791 bhaTTabANasya / 47. su. va. 139 / 545.sU.mu. 89.27, zA.pa. 341, su.va. 322 Anandavardhanasya / 113. su.ko. 1419 / 1.3. su.va 2459 / 460. sU.mu. 28-3 47 suva. 139. / 545. sU. mu. 89.29, zA.pa. 341, su. va. 3226 aanndvrdhnsy| 113. su. ko 1419 / 103. su. va. 2459, / 460. sU. mu. 28-3, su. va. 493. bhllttsy| 337. zA. pa. 1936; su. va. 2654 / 85. zA. p.500| 31. su. va. 1732 bhdntkssemvRddheH| 311. su. va. 583 cIAkasya / 299. su. va. 587. / 240. su. va. 1215. / 239. su. va. 1201 / 257. su va. 1206 harSadevasya / 217.sU. mu. 49-3 / 242. su.va. 1224. / 455. su. va. 787 / 461. zA. pa. 1150, su. va 738 / 456 su. va. 744 // For Personal & Private Use Only

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lakSmaNakRtaH 250 mAdhurya mRgazAvAjhyA 260 yadahaM sA ca vAmoru0 mAM bhaiSTa naite nistrizA 438 yadbhAvi na tadbhAvi 408 mAM prApya daivahatakaM 268 yadA ne mohakalilaM 152 mAyAmAtramidaM dvaitamadvaitaM 523 yadi nAmAsya kAyasya 101 mArayantyA janaM tasyA 207 yadi yatraiva tatraiva 180 mAlatImukule bhAti 319 yadi sA cArusarvAGgI 277 mAsi mAsi samA jyotsanA 646 yadi smarAmi tAM tanvI 233 mukhaM te pAdapatite 503 yadiha kriyate karma , 643 mukhena candrakAntena 275 yadIcchasi vazIkartum 352 mukhenaikena vidhyanti 63 yadeva rocate mahyaM 181 mugdhe dhAnuSkatA 500 yadUraM yadrAdhyaM yacca mUDhAH saMyogamicchanti / 283 yatparavazaM karma tattadyatnena mRgAriM vA mRgendraM vA 303 yadyapi svacchabhAvena mRgaiAptaM sadA yadyAnti zaraNaM nAryaH mRdunApi hi sAdhyante yanna bhAti tadaGgeSu 18 mRdaGgI kaThinau tanvi . 502 yanmRto yAti gurutAM 527 meghodaravinirmuktA 322 yasya kezeSu jImUtAH 271 yato yataH kSipatyakSi 192 yasya vipriyamanvicchet 330 yatpayodharabhAreSu mauktikaiH yasyAmRtakalApyAsye yatparAdhInayoH prema 48, 287 yasyAmbukaNikApyA. 609 yatrAtmIyo jano nAsti 368 yAtu nAzaM samudrasya yathA gataM bhRGgaH pramlAnaM 329 yAni tvatprArthanAkhinnaiH 582 yathA pallavapuSpAdyA yA nizA sarvabhUtAnAM 294 yathA vyAghrI haretputrAn 383 yAnti nyAyapravRttasya yAnti 345 yadantastanna jihvAyAM 392 yA prakRtyaiva capalAni 551 260. su.va. 1210. / 438. zA.pa. 3964, su.va. 2258. / 268. sa.va. 1225 / 207. su. va. 1456 zakavRddhaH / 503. su va. 1594 / 275. sa.mu. 53-97, su. va. 1236 / 63. su. va. 375. / 500. sU. mu. 74-18, zA. pa. 3654; su. va. 2025 / 283. su. va. 1249 / 336. su. va. 2693 / 48, 287, sU.mu. 88. 16, su.va. 1112 vIrabhaTasya / 505. su.va. 1535 452. su.va. 785 / 392. su.va. 2772 / 250 su.va. 1190. vAlmIkeH / 101 su.va. 1231 / 277. su.va. 1241 / 233. zA. pa. 3462, su. va. 1251 / 352. zA.pa. 1426, su.va. 2652 / 606. sa. ka. 1672 bhASyakArasya zA. pa. 1079, su. va. 855 / 570. su. va. 1643 / 198. zA. pa. 3342 / 271. su.va. 1229 / 330 zA.pa. 1428, su. va. 2759 / 609. su.va. 856 / 610. su.va. 857. / 551. su.va. 3224. / 452 For Personal & Private Use Only

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sUktiratnakoSaH 14 271 409 68 354 yAmIti priyapRSTAyAH 218 lakSmIkapolakAnta. yA zrutA hRdi tApAya 267 lakSmIpayodharotsedha0 533 yuktAhAravihArasya 290 lakSmIsamparkataH so'yaM 604 yena kenacidAcchanno 298 lakSmIH suvarNarUpA'pi yena pASANakhaNDasya 449 lagnaH zirasi zItAMzu yenAkSarasamAmnAyamadhi laghitaH kavayaH sthAne yenaivAmbarakhaNDena 488 lajjAvataH kulInasya dhanaM 56 ye prAtaste na madhyAhne latAM puSpavantIM spRSTvA 567 yeSAM putrA na vidvAMso 518 lavaNaM kSipyate yatra 243 yeSAM prANivadhaH krIDA limpatIva tamo'GgAni 637 yonau karmaNi bIje ca 385 lubdhastabdho'nRju mUrkhaH yo yatpazyati tannetre 265 lUnaH khalIkRtaH kSuNNaH 450 yo yamartha prArthayate 339 vakratAM bibhato yasya ratasaMmardavicchinno vatsa yanna tvayAdhIta 468 ratnabhittiSu saMkrAnta 629 vanAni dahato vahnaH ratnAkaraH samudro'bhUt 494 vane priyamapazyantI 575 raverevodayaH zlAghyaH 534 vane rativiraktasya rasanAne trayo vedAH 429 vanitAcittacapalA0 325 rasanAneSu nIcAnAM 432 vayasaH pariNAme'pi rAgAnnitAntaraktena 225 varamunnatalAgulAt. 300 rAjan tavAsipatrasya varAkaH sa kathaM nAma rAjan tvameva pAtAlam varaM maurajikasyApi rAjAnamapi sevante 153 varamazrIkatA loke rAjeti nAmataH kAmam 131 varjayetkAsavAn caurya 377 rUpAtizayakartRNAM praticchabdo 259 varjayedvidalaM zalI 423 218. su. va. 1042 / 276. su. va. 1225 / 449. zA. pa. 1098 / 271. su.va. 1230 / 488. su.ko. 1330 / 385 su.va. 2423 / 265. su.va. 1222 / 339. zA. pa. 1436. su. va. 2645, 8951 / 629. zA.pa. 4023. daNDikaveH / 534. zA.pa. 737, su.va. 540 / 259. su.va. 1209 / 533. sa. ka. 215. gaNAdhyakSasya, zA. pa. 278. / 604. sU. mu. 32.2 prakAzavarSasya su. va. 920 prakAzavarSasya / 56. zA. pa. 396, su. va. 3171 / 567. sU. ko 1127 / 637. 'sa. mu. 69.3. vikramAdityasya, zA. pa. 3603 vikramAdityameNThayoH; su. va. 1890 vikramAdityasya. / 67. su. va. 373 bhagavadvayAsa muneH / 68. zA. pa. 364 / 373. zA.pa. 488, su. va. 2682 / 575 su.va. 1648 / 325. su.va. 1726 mahAmanuSyakasya / 300. zA.pa. 493 / 601 zA.pa. 1136, suva. 519 jayavardhanasya / 0 0 0 0 0 0 0 For Personal & Private Use Only

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lakSmaNakRtaH 59 309 623 395 HTHHTHALI 262 vartate yena pAtaGgiH 624 zarAvamanukurvanti prItayaH valibhirmukhamAkrAntaM zazailInaM mRgairnaSTa varAhaiH vallabhAgamanAnandanirbhara . 651 zItamadhvA kadannAni 420 vavAvivIvuvUvevau 102 zirasA dhAryamANo'pi somaH vasato'tizayaprItyA zirasA vibhRtA nityaM 147 vAnti rAtrau rataklAnta zyAmo nAma varaH vAhi vAta yataH kAntA 249 zriyaM dizatu vaH zazvat 20 vicaredekapAddharmaH zrImato vRSabhasyAstu viDambanaiva puMsi zrIH zrotA yairna bhavedyogI 433 vidyAyAM durmado yeSAM 92 zvaH zvaH pApiSThadivasA 622 vidhAyApUrvapUrNendum 202 SaSThaM kiM na proktaM vinA cakra guNodbhAra sa eva padavinyAsastA 32 vipakSamakhilIkRtya . 369 sakhe mo sakhe samaM prayAteSu samasteSu 264 viraso'stu payorAzi 612 sagajAsyendunaMdi virahe mRgazAvAkSyA 282 sa jayI yasya mAtaGgA 371 virodhAttava zatraNAM 140. sati pradIpe satya 273 vilokya saGgame rAgaM 636 satyameva prayAgo'yaM 160 visaMvAdena manasaH satyaM brUyAtpriyaM brUyAtU vihAro mRgazAvAkSyA 264 satyaM manoramAH kAmoH vIraH smaro jayatyeka0 sadyaH prItikaro dAtA 360 vezyAnAmiva vidyAnAM 521 sa dharja gajaTo vyAyAmaH kaphanAzAya 425 santi zvAna ivAsaMkhyA zateSu jAyate zUraH 344 saMnidhau nidhayastasya 158 zayyA prakalpitaikatra 219 sa pAtu vo hariyana zaraNaM kiM na prayAtAni 401 saptaitAni na pUryante 359 zarathutpannasaMdehAH 586 624 su.va. 551. bhaTTanArAyaNasya. / 525 zA. pa. 419; bhartRhareH, su. va. 3243 / 651 su.va. 2042 / 595 su- va. 649 / 568 su. va. 1794 / 249 su. va. 1190 / 122 su.va. 2429 / 395 su.va. 476 / 92 zA.pa. 497 / 202 sU ko. 397 zrIharSadevasya, sU. mu. 53-28 zrIharSasya, su. va. 1513 zrIharSadevasya / 242. su.va. 1248 / 140 su. va. 2474 / 636. zA.pa. 6586 su. va. 1887 pANineH / 264.su.va. 1220 / 401. su.mu. 9-12 su.v.476.| 586 su.va. 1795 shkvRddhH| 309. zA.pa. 903 / 420 su.va. 3169 / 623 zA.pa. 753, su.va. 552 / 264. su.va. 1221. / 273. su.va. 1235. / 166 su.va. 1308 su. va. 3266 / 12. sama. 2-2 zivatvAminaH, zA.pa. 101 sUravarmaNaH, su.va. takSakasya / 40. su.ko 1792 bANasya, zA.pa. 157 / 359. zA.pa. 1456 / For Personal & Private Use Only

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sUktiratnakoSaH 18 203 sabhA vA na praveSTavyA 393 subhASitena gItena 288 samastasyApi ratnasya 215 subhravovibhramaiH 487 samAne'pi daridratve 529 sumantrite suvikrAnte "389 samudramiva rAjAnamAzritAH 341 suktaratnasudhAsindhu sarasvatI sthitA vaktre 138 sendracApaiH zritA medhaiH sa vaH pAtu zivaH zazvat 19 so'vyAdvo vAmano sarva paravazaM duHkhaM 356 sau karaM rUpamAsthAya hariNA 114 sarvathApi tvaMyA rAjan 374 stanau tumbIphaladvandvaM sarvadA sarvadosIti 108 stotumekakaviM na sarvarAjakadurdharSa 439 strIti nAmAtimadhuraM sarvAzucinidhAnasya sthANurvA syAdajo vA sarve kSayAntA nicayAH 168 snehena bhUtidAnena sarve yatra vinetAraH spRzannapi gajo hanti 343 sa zivaH pAtu vo nityaM spRSTvApi mRtamAplutya 148 sa zivaH vo zivaM sphaTikasya guNo yo'sau 443 saha prayAtaM lolAkSyA 194 sphuTamAcakSate zabdAH 255 sahasrazIrSA puruSaH 88 sphurantaH piMgalAbhAsaH 313 sAgasAmiva kezAnAM svato na kaJcana guruH 351 sA dRSTA yairnavA 232 svapne cidaMzavaikalyaM 142 sAdhu bAle bahirama 501 svabhAvakaThinasyAsya sAdhveva tadvidhAghasya 454 svayaM svaguNavistArA 510 sA pArvatItyavitathaM 485 svarita kSatriyadevAya sA yauvanamadonmattA 244 hanta cintAmaNibhrAntyA 444 siMhikAsutasaMtrastaH 307 hantavyapakSe nikSiptA 279 sItAsamAgamotkaNThA 98 harerAharUpasya jIyAt 25 subhASitarasA svAda hasatIva balAkAbhinRtyatIva 314 393. zA. pa. 1345, su.va. 2826 / 215. sU.mu 53-22. / 341 sU.mu. 1235 bhagavato vyAsasya / 138 zA.pa. 1218, sarasvatIkuTumbakasya, suva. 2453 / 108 su ko. 1420 vIryamitrasya; zApa. 1221, su.va. 2452 / 170. su.va. 3280 34. zApa. 1467 / 88 zA. pa. 494 / 232 su. ko. 500, sa. ka. 967, sU.mu. 43-3, prabhAkaradevasya, zA. pa. 3368 prabhAkaradevasya; su. va. 1254 zakradevasya / 5.1 su. va. 78. bhallaTasya, su. va. 786 bhallajasya / 244 su. va. 1212 amarukasya / 332 sU.mu. 3-1, zA.pa. 1431 / 327 su. va. 1728 vizAkhadevasya / 23 su. va. 59. vijayamAdhavasya / 203. su. va. 1449 / 486. su.va. 2315 / 72. sU.mu. 8-17. zA.pa 371 / 443 zA.pa. 1101, su.va. 894 / 255 su.va 1199 / 313 zA.pa. 3864,su.va. 1721 / 75. sU.mu. 68-7 / 93. zA.pa. 501, su.va 2257 // 279.su.va. 1246 bhadantakadambakasya / 314. su.va. 1725 / / For Personal & Private Use Only

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221 hastamAkRSya yAto'si he dAridraya namastubhyaM hArAya guNine sthAna 199 he hemanta smariSyAmi 588 hAro'yaM hariNAkSINAM 183 hRdayaM kaustubhodbhAsi . 26 hAro nAropitaH kaNThe haMsa prayaccha me kAntAM 247 221. su.va. 2041 / 199. su.ko. 436 bhojyadevasya, sU.mu. 53. 55, zA.pa. 3340. / 183. su. ko. 479 dhrmkorteH| 230 sa. ka. 902 dharmapAlasya, zA. pa. 3429 vAlmIkimuneH, su.va. 1192 / 554. zA.pa. 402. / 26. sU.mu 2. 61 kumudasya, zA.pa. 119 kumudasya |. For Personal & Private Use Only

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sa. ka. sU. mu. zA. pa. saMkSepasUcI subhASitaratnakoSaH / saduktikarNAmRtam / suuktimuktaavliH| shaanggdhrpddhtiH| subhASitAvaliH / mahAsubhASitasaMgrahaH / su. va. For Personal & Private Use Only

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Page #336
zrImatsUrAcAryaviracitaM dAnAdiprakaraNam prathamo'vasaraH [4-1] - - - - - - - - yatAlodaM (1) jAtiramalA surUpaM saubhAgyaM lalitalalanA bhogyakamalA / cirAyustAruNyaM balamavikalaM - - - - - - - - - - - - - - - - - - paMta idam // 17 // bhuvanatilakakalpe yat kule ke'pyanalpe / tribhuvanajanavandha prANabhAjo'navadye / dhanakanakasa - - - - ------ - - - - - - - - - - kalpadramasya // 18 // viTaMnti na hi vedanAM gadamudbhavAmAkulAH kulInapuruSA ivAparapurandhrijAtAM ratim / yada ------------ tarjitaM - - - - - - - - vimaladharmavisphurjitam // 19 // yajjAyante jantavo jAtu jAto saMzuddhAyAM siddhasiddhAvivoccaiH / ---- ------- // 20 // [4-2] adarpaH kandarpo rahayati ratiM nAtibhayato nikAmaM kAminyaH kamapi kamanIyaM ca kamitum / ----- ---- ---- ---- - - - - - - sphuritamavaseyaM sphuTamaho // 21 // zRGgArasyeva bhRGgAro lIlAgAraM rateriva / . sukhAnAmiva satkhAniH suma - - - - - - // 22 // -- - - - - - - - - - syeva vrtinii| krIDAdhAmeva dharmasya nirmANamiva narmaNAm // 23 // 1. patratrayaM nopalabhyate / For Personal & Private Use Only

Page #337
zrImatsUrAcAryaviracitam [5-1] lalanA lokyate loke yallocanamahotsavaH / - - - - - - - - kalpitaM tadakalpitam // 24 // saubhAgyaM gurubha gadheyasubhagAbhogyaM subhogAJcitaM devArAdhanataddhanena(?tatpareNa) manasA sarvo - - - - - / - - - - - - - - - lalanAlIlAkalApocitaM ra dharmasya vicakSaNA vilasitaM vyAcakSate nizcitam / / 25 / / - - - syAt kulInaM ca kalatraM kuzalairnRNAm // 26 // lajjAlaGkArasAra madhumadhuravaconyAsamajJAtahAsaM pratyu ------- - - - - - - - - - --- bhaktaM nityAnuraktaM praguNaguNagaNAkhaNDasanmaNDanaM syAt puNyaiH puMso'nukUlaM nakalitakalahaM satkalatraM kalatraM // 27 // -- ---- ---------- [5-2] alpajalpAnyahAsAni kalatrANi sadharmaNAm // 28 // rAjyAbhiSekakalazAviva manmathasya pInI stanau ghanatarau taruNA - - - ---- -------- santI puMsaH kalAsu kuzalAkuzalaiH kalatram // 29 // prIterapyaprItiM kurvANAH proNayanti netrANi / rUpeNa karaNa - - - - - - - - - - - - // 30 // yadrItito harimanaGgamanaGgazatru lakSmI ratigirisutA satataM tyajanti / / no vallabhaM kalabhakumbha - - - - - 16-1] tA vallabhA zubhavazena naro'nuraktAH // 31 // nAbhukte vallabhe bhuGkte zete nAzayite zuciH / cittAnuvartinI puNyaivartanI nirvRteH priyA // 32 // ekavitteva vitteSu vinItA nItikovidA / nirmadA pramadA puNyaiH puMsaH syAt sammadAspadam // 33 // 1. azayite-asupne / 2. apUrvalakSmIriva / For Personal & Private Use Only

Page #338
ALL dAnAdiprakaraNam bhogyA yogyA sAdhubandhUpayogyA loke zlAghyA zlokadharmakahetuH jAye - - jAyate puNyabhAjAM zrIH kurvANA nirvRtiM nirvivAdA // 34 // svaparopakAranipuNAH puruSArthaparAyaNAzciraM sukhinaH / jIvanti spRhaNIyaM dharmeNa narAH sudharmANaH // 35 // sattAruNyaM tAralAvaNyapuNyaM pIyUSaM vA netrapAtraprapeyaM / strIpuMsAnAM kAmadevaikadhAma - prAjJAH prAhurdharmabIjaprarohaM // 36 // - - - - -- - -- [6-2] ripubalamakhilaM khelayA khaNDayanti prodaNDairmuNDakhaNDairiha raNadharaNImaNDalaM maNDayanti / pAdAGgaSThasya koTyA yadatulamacalaM lIlayA cAlayanti dharmasyA[cintyazaktestadapi vilasitaM sAdhavaH sAdhayante // 37 // kailAsaH kila rAvaNena tulito bAhudvayenAcalaH zrIgovardhanabhUdharo murajitA tUrNa ca tIrNo'rNavaH / cakrI bAhubalena bAhubalinA bhagno vilagne raNe kiM no nirmaladharmanirmitiriyaM nirmApayatyadbhutam / / 38 // . dvAtriMzatsatsahasraH savinayavinataiH sevito bhUpatInAM dvistAvadbhiH surastrIvisaravijayinAM kAntakAntAjanAnAm / ratnaHisaptasaGkhayairanidhanasudhanaiH sAnnidhAnairnidhAna mAnAM mUrdhavartI maNiriva sukRtI vartate [7-1] cakravartI // 39 // pUrvArjitorjitazubhena bhavanti bhUpAH zvetAtapatra camarAdivicitracihnAH / sAmantasantatisamAnatapAdapamA devA ivAtirucirA sphuritorupamAH // 10 // . 1. kRSNena // 1. catuHSaSTisahasrarityarthaH // 2. caturdazabhiH // 3. sphuritaprauDhalakSmyaH // For Personal & Private Use Only

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zrImatsUrAcAryaviracitam anye'pyadRzyasAdRzyA dRzyante hariNIdRzAm / haranto hRdayaM hRdhAH puNyaiH prAptAH paraM padam // 41 // jagajjanitavismayaM tribhuvanAdhipatyaM paraM ___ tRNokRtapadAntara nirupama jinAnAM padam / vizAlazubhazAkhino'sulabhane(me)kamuccastarAM sphuratyakhilamujjvalaM phalamaphalguvala gusphuTam / / 42 / / rAtriMdivaM nRdivadhAmani bhUridhAmA dharmeNa nirmalasukhaM suranAyako'pi / bhuGkte namattridazakoTikirITakoTi saGghaghRSTacaraNo ruciraM cirAya // 43 // IrSyAviSAda[viSa][7-2]mairviSayAbhilASa sampAdyaduHkhanivahairnikhilairvimuktAH / muktA ivAtisukhinaH suciraM vasanti sarvArthasiddhasuradhAmani dharmato'nye // 44 / / pratyakSa - - - - mujjavalamidaM candrasya bhadraGkara sAndrapradrutacandrikAmRtarasaprakSAlitakSmAtalam / lokAlokanalocanotsavakara mArtaNDasanmaNDalaM tejomaNDitabhUmimaNDalamidaM puNyaistadapyApyate // 45 / / jarAmaraNavarjitaM zivapadaM yadapyUrjitaM nirantarasukhAJcitaM nirupamaM rujA vaJcitam / anantamatidurlabhaM zubhavive kinAM vallabha sama[ 8-1]stahatakarmatastadadhigamyate dharmataH // 46 / prthmo'vsro'vsitH|| / For Personal & Private Use Only

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dvitIyo'vasaraH dharmasya nirmaladhiyAmatha sAdhanAni saddAnazIlasutapAMsi sabhAvanAni / zrImajjino'bhyadhita(?) vizvajanInavAkyaH kasyApi sAdhanavidhiH kila ko'pi zakyaH // 1 // jJAnasyAcaM dAnamatrAnidAnaM ' dAturlAturdharmasiddheniMdAnam / - - - nyat syAt sukhAnAM nidhAnaM tenaivAdAvuktametat pradhAnam // 2 / / abhayAnnA[ 8-2]dibhyAM(?) tu pravartananivartanena mAnAma / arthe'narthe ca yathA jJAtA tenottamaM jJAnam / / 3 / / sarvapuruSArthasiddhernibandhanaM dhIdhanA vadantIdam / tena jJAnaM dadatA dattAH [sarve']pi puruSArthAH // 4 // anyacca dharmamUlaM karuNA sA jJAnakAraNA middhA / siddhAnte'pi prathitaM prathamaM jJAnaM tataH karuNA // 5 / / dharmeNa cAkhilasukhAni samIhitAni mAmareSu manujo labhate hitAni / ' dharmaH [ 9-1] samastasukhasiddhinimittamuktaH ___ sarveNa vAdinivahena vinA vivAdam / / 6 / / taddharmasAdhanamidaM dadatAkhilAni saukhyAni dharmajanitAni samarpitAni / vittaM [puna]rvitaratA banitAratAdi vastUni vittasulabhAni vilobhanAni // 7 // loke'pi rUpake datte pradattaM bhojanaM janaH / hetau kAryopacAreNa nirvicAraM vadatyadaH // 8 // lokadvaye'bhilaSatA vipulopakAra dAtavyametadanizaM karuNApareNa / . jJAnAt paraM na paramasti paropakAra sampAdanaM sapadi sampadamAdadhAnam // 9 // For Personal & Private Use Only

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jJeyaM jJAtvA jJAnato jJAnavanto heyaM hitvA pUjanIyA janAnAm / saJjAyante'traiva janmanyajasraM pApatra sAdanyajanmanyavazyam // 10 // kalyANakalApakAraNaM jJAnaM sarvavipattitAraNam / [9-2] mithyAtvAdivirodhibAdhanaM siddheH siddhaM sAdhu sAdhanam // 11 // zrImatsUrAcAryaviracitam yathaidhAMsi samiddho'gnirbhasmasAt kurute kSaNAt / jJAnAgniH sarvakarmANi bhasmasAtkurute tathA // 12 // jJAt karma kSapati bahuvarSa koTibhiH prANo / tajjJAnI guptAtmA kSayatyucchvAsamAtreNa // 13 // vAcakamukhyo'pyAkhyatsajjJAnAdIni muktimArga iti / na ca mArgaNIyamaparaM paramasti mahAtmanAM mukteH // 14 // yo dizati muktimArga paropakArI tato'paro na paraH / paramapadAnandAdiva bhavabhavanasamudbhavAnnandaH // 15 // samIhamAnaiH svaparopakAraM parizramaM zrIzramaNaiH svakIyaM jJAnaM sadA deyamacintayadbhiH / kRtyAntaraM vA sutarAmatandraiH // 16 // nAsmiMzcittaM carati suciraM cintanIyAntareSu vyagraM vakraM vadati na paraM yena sAvadyajAtaM prAyaH [kAyaH pra ] [ 10 - 1 ] cayati na vA duSTaceSTAniSTAma dharmAdAnaM tadidamuditaM jJAnadAnaM pradhAnam // 17 // jJAnamekamanekeSAmekakAla [ upakri] yAm / karoti yAti no hAniM dattaM vardheta kautukam // 18 // 1 'kurute'rjuna' iti bhagavadgItAyAm // [ bhagavadgItA 4.37 ] For Personal & Private Use Only

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dAnAdiprakaraNam apAsyati kuvAsanAM bhavazatArjitAM tarjitAM pramArjayati durjaya nibiDapAparUpaM rajaH / prakAzayati ca sphuTaM kimapi vastutattvaM paraM karoti sakalaM zubhaM pariNatA videSA nRNAm // 19 // muSNAti viSayatRSNAM puSNAti [10-2] ca nirvRti haratyaratim / amRtamiva jJAnamidaM kopAbupatApamapanudati // 20 // vilasadatulamodaM mAnasaM mAnamuktaM vipulapulakapUrNa tUrNamaGgaM vidhatte / zrutisukhamasamAnaM locane cAzrugarbha .zrutamapi jinavAkyaM zreyasAnai(me)kahetuH // 21 // dahati madanavahnirmAnasaM tAvadeva bhramayati tanubhAjA kugrahastAvadeva / tulayati gurutRSNA rAkSasI tAvadeva ____ sphurati hRdi jinokto vAkyamantro na yAvat // 22 // [11-1] truTyanti snehapAzA jhaTiti vighaTate durnivArA durAzA proDho gADhAdhirUDho rahayati dRDhatAM karmabandhaprabandhaH / dhvaMsante dhvAntapUgA iva divasapateH pAtakArthAbhiyogA . * yogyAnAM jJAnayogAduparamati matirgehadehAdito'pi // 23 // zAstrAJjanena janitAmalabuddhinetra. stantropakalpitamivAkhilajIvalokam / lolaM vilokayati phalgumavalgurUpaM nAsthAmato vitanute tanukAJcanAdau // 24 // sajjJAnalocanamidaM bhavino'samAnaM bhUtaM bhaviSyadapi [pazyati] vartamAnam / sUkSma tirohitamatIndriyadUravarti .. jJeyaM vilokayati [11-2] viSTapamadhyavarti // 25 // vinApi cakSuSA rUpaM nizcinvanti vipazcitaH / cakSuSmanto'pi nAjJAnA heyopAdeyavedinaH // 26 // For Personal & Private Use Only

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zrImatsUrAcAryaviracitam zAstranetravihIno hi vAharohAdivarjitaH / pazorapi naraH pApaH kathaM jIvan na lajjitaH ! // 27 // nareNa zAstrazUnyena kiM zocyena vipazcitAm / tirazco'pi jaghanyena labdhanAzitajanmanA // 28 // lAdhyAH sulabdhajanmAnaH spRhaNIyA vivekinAm / pUjanIyA janasyAnye dhanyAH zAstravizAradAH // 29 // zrayante zrutino'zrAntaM zreNibhiH zrImatAM zritAH / vizrANayantaH zreyAMsi zrutInAM vizrutAH zrutAH // 30 // pUjyante zrutazAlino [12-1] nRpazatairAjJAvidheyairjanai-- ranyairapyanuvAsaraM savinayairbhaktyA vineyairiva / sevyante ca zubhopadezakuzalA dharmArthakAmArthinAM sAthaiH svArthaparArthatatparadhiyo devA ivArAdhakaiH // 31 // kurvANA gIrvANA nirvANArtha zrutasya bahumAnam / zrRMyante zrutabhAjAM mahAmunonAM ca bahumAnam // 32 // jAyante ca yatInAM zrutAnubhAvena labdhayo vividhAH / phalamaihikamAmuSmikamamalAmaranarazivasukhAni // 33 // dharmArthakAmamokSANAM kIrtezcakaM [12 2] prakortitam / jJAnaM jalamivAvandhya dhAnyAnAM sannibandhanam // 34 // . idaM viditvA zrutasaGgrahe guru gurukramAmbhojaratairanAratam / samIhamAnairasamAM samunnati ___ samudhamaH sadvidhinA vidhIyatAm // 35 // gurujanamukhe bhaktyA nyasyan muhurmuhurIkSaNe kSaNamapi kathAM kurvannAnyAM na cAparacintanam / upacitaruciH sUtrasyArthe ziroracitAJjaliH pulakitavapuH pRSThe jalpaMstatheti samAhitaH // 36 // udAnandAzri(kSiNI bibhran netrapAtre pavitritam / svaM kRtArtha [13-1] ca manvAnaH pibettadvacanAmRtam // 37 // For Personal & Private Use Only

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dAnAdiprakaraNam nIcAsano na cAsanno nAtidUre na pRSThataH / na pArzvataH samazreNyA puro'pi na parAGmukhaH // 38 // sammukhIno'grataH pRSThe sthAsnukAyaH sthirAsanaH / naivAnnapAdikAM kuryAnnaiva pAdaprasArikAm // 39 // avaSTambhaM na paTTAdau nApi paryaGkabandhanam / nAdhikSepaM vivAdaM no na sAvajJaM na cAparam // 40 // vyAkhyAnAdanyadApyeSAM cetase yanna rocate / apathyamiva dUreNa hitaiSI tadvivarjayet // 41 // cittAnuvartI sarvatra praviSTa iva cetasi / pravarteta nivarte[13-2]ta hitakArI priyaGkaraH // 42 // yathA pUrva tathA pazcAd yathA'ne pRSThatastathA / nirvyAjavRttiH pUjyAnAM sukhIkuryAnmanaH sadA // 43 // iti gurujanaM bhaktyA''rAdhya prayatnaparAyaNA . vimalamanaso dhanyA mAnyA janasya sumedhasaH / zrutajalanidhergatvA prAnta nitAntamahIyasaH / sapadi sukhinaH sampadhante padaM parasampadAm // 44 // no mAtA sutavatsalA na ca pitA svAmI prasanno na vA .. na bhrAtA sahajAJjaso na suhRdA nArthA na hastyAdayaH / yanniSkAraNaniSkalaGkakaruNAH sarvopakArovatA [14-1] heyAdeyavipazcitastanumatAM zrIsUrayaH kurvate // 45 // gurUpakAraH zakyeta nopamAtumihAparaiH / upakArairjagajjyeSTho jinedro'nyanarairyathA // 46 // janmazatairapi zakyaM nRbhirAnRNyaM gurorna tu vidhAtum / tadguNadAnAbhAve te ca guNAstasya santyeva // 47 // tato gurUNAM caraNAmbujaM sadA kRtajJabhAvena kRtI niSevate / padaM mahAsampadamanyadohita hitaM manohAri yamA(zAM)si vindate // 4 // For Personal & Private Use Only

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zrImatsUrAcAryaviracitam ye zRNvanti vaco jinasya vidhito ye zrAvayantyAdatA manyante bahu ye paThanti sudhiyo ye pA[14-2]Thayante param / ye bhUyo guNayanti ye'pi guNinaH saJcintayantyudyatA ste karma kSapayanti bhUribhavajaM tApaM payodA iva // 49 // bodhayantyamalabodhazAlino / ye janaM jinamataM mahAmatim / sattvasArthamakhile mahItale lIlayaiva paripAlayanti te // 50 // darzanacAritrAderzAnAntarbhAvataH pRthag noktam / tadpajJApanato na paraM dAna yato'syAsti // 51 // guNagauravanAzakAraNaM syAdarthitvamatIva ninditam / jJAnasya tadeva vanditaM - guNagauravakaramatra kautukam // 52 // [15-1] jJAnasya kazcidaparo mahimAdbhuto'sya dAtA'rthibhistadaparaiH paripUjyate'taH / ----- --------- prApto ------------ // 53 // - revAmayasAgara gurudhiyo yAtAH sRjanti svayaM yacchAtrANi sumedhasaH sukRti - - - - - - - -. -- ----- ---------- -- stadattasya nirIhamAnamanasA jJAnasya lIlAyitam // 54 // // dvitIyo'vasaro[ 15-2]'vasitaH // For Personal & Private Use Only

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tRtIyo'vasaraH dAnaM dvitIyamabhayasya tadadvitIya dharmasya sAdhanamabAdhanadhIdhanAnAm / -- ---- --- - ---- - - - - - - - - - - - - - daH // 1 // vapuriva vadanavihInaM vadanamiva viluptalocanAmbhojam / etadvikalaM sakalaM - - - - - - - - ------- // 2 // . - - - - - - - - - - - - ----- vidhAnamanekadhA / nikhilametadanena vivarjitaM tamasi nartanameva niveditam // 3 // . jJAnAbhyAso gurujananuti - - - - - - - __ - --- - -- -- -- ----- --- [16 1] hAnIva prakaTamahimazrIrasendrAnvitAni / . zreyaH sAdhyaM phalamavikalaM kuryuratadyutAni // 4 // lAbhavikalaM vANijya bhaktivihInaM ca devatAstavanam / jJAna ca jovarakSaNarahita bhasmani hutaM niyatam // 5 // vadatu vizadavaNe karNapIyUSavarSa .. paThatu lalitapATha bhavyakAvyaM karotu / . . vimalasakalazAstraM buddhayatAM zuddhabuddhi - yadi na khalu dayAluH syAttadA'raNyarodI // 6 // paThitaM zrutaM ca zAstraM guruparicaraNaM ca gurutapazcaraNam / / ghanagajitamiva vijalaM viphalaM sakalaM dayAvi[ 16-2]kalam // 7 // dIkSA''dAnaM gurupadayugArAdhanaM bhAvasAraM jJAnAbhyAsaH sucirrcitshcittvRtternirodhH| gADhAH soDhA dRDhataradhiyA duHsahA zItavAtAH ___ vahnAvuptaM nanu yadi dayAzUnyametat samastam // 8 // tadetaddharmasarvasvaM tadetaddharmajIvitam / rahasyametaddharmasya yadetat prANirakSaNam / / 9 // For Personal & Private Use Only

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12 zrImatsUrAcAryaviracitaM janma puruSArtharahitaM puruSArthoM dharmavarjitaH puMsAm / dharmazca dayAvikalo viphalaM ca viDambanaM cedam // 10 // vibhavavikalo vilAsI vikAminIkazca kAmukavilAsaH / ramaNI ca rU[ 17-1]parahitA na zobhate nirdayo dharmaH // 11 // .. vinayavihInaM ziSyaM gurumapi tattvopadezanAzUnyam / nirjIvadayaM dharma na jAtu santaH prazaMsanti // 12 // jIvitavyAdapi zreSThaM prANinAM vastu nAparam / tatsAdhanaM tadarthe ca samastamaparaM yataH // 13 // jantUnAM jIvite datte kiM na dattamihAparam / apanIte'panItaM vA tanmUlamakhilaM yataH // 14 // putraM mitraM kalatrANi jIvitArthe'rthasampadam / tyajanti jantavo jAtu jIvitaM na kathazcana // 15 // prANebhyo nAparaM preyo na puNyAdaparaM hitam / na prANirakSaNAdanyat pu[ 17-2]NyaM jagati vidyate // 16 // rAjyaM prAjya lalitalalanA mattamAtaGgapgAn / bhakkAn pattIn pavanajavino vAjinaH syandanazci / bhANDAgAraM nagaranikaraM medinImanyadiSTa divyaM sarva tRNamiva jano jIvitArthe jahAti // 17 // ekacchatraM dadAtyeko mahAdAtA mahItalam / prANAnanyastu vadhyasya prANadAtA'tivallabhaH // 18 // prANatrANAt paraM dAnaM jJAnAbhyAsAt paraM tpH| jinAgamAt paraM zAstraM nAstyArAdhyaM guroH param // 19 // abhayadAnanidAnatayA stutaM vitaraNaM tu vidaH khalu kovidaH / [18-1] azanasadvasanAdhapi dIyate jagati jIvitapAlanalolupaiH // 20 // nikhiladAnaphalaM tadidaM mataM matimatAmabhayasya vihAyitam / sakalasattvasamUha[samI. ]hitaM mahadato mahitaM jagate hitam // 21 // For Personal & Private Use Only

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dAnAdiprakaraNam jJAnadAnaM samIhante mahIyAMso mhaadhiyH| mahanIyA mahAbhAgA viralAH ke'pi mAnavAH // 22 // annAdezca grahItArastArakAstAracetasaH / durlabhA munayo'nye'pi dInAcAH katicinnarAH // 23 // sampatyabhAvAdazanAdi dAtuM . jJAnaM ca zakyaM sakalaine lokaiH| adIya[ 18-2]mAne'pi na ca dvaye'pi sampadyate'sminnarakAdipAtaH // 24 // abhayamadattaM dAruNanarakAdinipAtakAraNaM tena / svavazamakaSTamanazvaramanizaM deyaM kuzalakAmaiH // 25 // viSayo'sya sarvajIvA muktAH saMsAriNazca te dvedhA / saMsAriNo dvidhA syuH sthAvarajaGgamavibhAgena // 26 // avanivane pavanasakhaH pavanazca vanaspatizca paJcavidhAH / sthAvarasaMjJA jJeyA vikalAkSA dvitricaturakSAH // 27 // paJcendriyaiH sahaite jaGgamanAmnA samAmnAtAH / iti jIvA nijajIvitasadRzAH sadRzA [sadA] [19-2]zyAH // 28 // nAnAduHsahaduHkhadUnamanaso dInA dayAbhAjanaM, jAyante yadatIvatIvravividhavyAdhivyathAvyAkulAH / dAridrayopahatAH parAbhavapadaM yanmAnino mAnavA stanmanye parapoDanAviSataroH puSpaM phalaM cAparam // 29 // . udagratAruNyajuSAM ca yoSitAM yadatra vaidhavyamahAviDambanA / bhavedatho durbhagatAdaridratA prabhRtyado nirdayatAvijRmbhitam // 30 // sampadyate mRtApatyA patyA nityaM viyujyate / patatyatyantasApatnye strI nistriMzatayA'nizam // 31 // ihAmagarbheSu ca yAnti jantavo [19-2] mRti kumArAstaruNAzca dAruNAm / apUrNakAmA kamanIyakAminI manoramA nirdayatAprasAdataH // 32 // For Personal & Private Use Only

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zrImatsUrAcAryaviracitam yajjIvaloke lokAnAmakalyANaM vilokyate / hiMsAphalamidaM sarva vadanti vadatAMvarAH // 33 // . dahanadambhanavAhanadohana rvadhavibandhanarodhanakartanaiH / damanabhedanakhedanamAraNa pramukhaduHkhagaNaira tidAruNaiH // 34 // dandahyante kRpA'pAtraM vicitraiH pazavo'tra yat / sa jantughAtasaJjAtapApapAdapapallavaH // 35 // udanyayA duHsaha[20-1]yA'zanAyayA nitaantshiitaatpvaatpiiddyaa| mRtiM mRgAdyA gurubhirgadavajai vajanti tajjantuvidhAtaceSTitam // 36 // asamprAptapratIkArAH satAM kAruNyagocarAH / ciraM jIvanti rogArtA jIvaghAtAdvanecarAH // 37 // prapAyyante taptaM trapu dahanakalpaM dahadaho prakhAdyante mAMsaM nijatanusamutthaM suvirasam / vipATyante citrenizitakarapatrairakaruNaM prazAyyante zayyAM pratidahana[20-2]hetipratibhayAm // 38 // kumbhIpAkena badhyante prAsphAlyante zilAtale / pIlyante citrayantreSu paratantrA yathekSavaH // 39 // itthaM kadarthanamanekavidhaM sahante yannArakA narakakUpakamadhyamagnAH / . kAlaM prabhUtamatimAtramanantarAlaM ___ hiMsAphalaM tadakhilaM khalu khelatIha // 40 // jantUpaghAtajanitotkaTapAtakasya - matvA kaTu prakaTamatra vipAkamenam / bhavyA bhavantu bhavasambhavaduHkhabhItAH prANiprabandha[21-1]parirakSaNabaddhakakSAH // 41 // yeSAM yatra samutpattisteSAM tatra parA ratiH / nimbakITasya nimbe'pi ratirloke'pi kathyate // 42 // For Personal & Private Use Only

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dAnAdiprakaraNam purandaraH purandArairudAraiH samamAmarIm / adhiSThito yathA martu tathA martyo'pi necchati // 43 // amedhyamadhye koTasya surendrasya surAlaye / samAnA jIvitAkAGkSA tulyaM mRtyubhayaM dvayoH // 44 // daridro durbhago dusH sadAdhivyAdhibAdhitaH / parAzritaH parAbhUtaH prANI prANitumicchati // 45 // yena ye[21 - 2] na prakAreNa prANinAM jAyate vyathA / taM taM dUreNa dharmArthI varjayed durjanaM yathA // 46 // sakalaroganarAvikalA janA "janitasajjanamAnasaraJjanAH / yadatulaM vilasanti cirAyuSa stadakhilaM khalu jIvadayAphalam // 47 // rati rateruttamarUpasampadA sadA nudantyaH sukhasampadAM padam / dayAnubhAvena vibhUtibhAjanaM bhavanti rAmAH subhagAH zubhAGgajAH // 48 // kandarpa naSTadarpaM pravidadhadadhikaM dehakAntyA lasantyA lokAnAM netra pArna iva raja [ 22 - 1]nInAyakaH pIyamAnaH / martyaH putraiH kalatrairvirahavirahito modate dorghakAlaM kalpaH kalyANahetorabhayavitaraNAttAratAruNya puNyaH // 49 // nirvyAsaGgamanaGgatAparahitA yat preyasIsaGgatAH zrIzRGgArarasaikasAgaragatA nizcintacittA narAH / nIrogA jarasA vimuktavapuSo jIvanti palyatrayaM tanmanye'bhayadAnanirmalalasaccintAmaNezceSTitam ||50 || anuttaranivAsino [22 - 2] yadatarANi bhUyAMsyaho sadA sukhamanuttamaM zivasukhopamaM bhuJjate / acinta (ntya) mavapuH kriyaM vigatapAravazyavyathA vyatItaviSayaspRhAstadatulaM dayAyAH phalam // 51 // For Personal & Private Use Only 15

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zrImatsUrAcAryaviracitaM yannirvANe jananamaraNavyAdhimukte vimuktA vAJchocchedocchalitakalitaklezavizleSasaukhye / zlAghyasthAnopamitirahite nityamekAntakAnte saMtiSThante vilasitamidaM prANisaMrakSaNasya // 52 // svargApavargasukhasampadiyaM parokSA pratyakSameva phalametadahiMsakasya / yatprastutastutikRtAnati vizvavizvaM vizvAsameti ku - - - - - - [23-1] ratvam // 53 // // tRtiiyo'vsro'vsitH|| For Personal & Private Use Only

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caturtho'vasaraH annAdidAnamidamastanidAnabandhaM sadbhAvanAvidhiparasya bhavaprabandham / chinte yazo vitanute kuzalaM prasUte dAtuH paraM janayatIha janAnurAgam // 1 // AgAMsi saMsthagayati prakaTIkaroti vidyAdikaM guNagaNa gaNanAM vidhatte / kruddhaM prasAdayati sAdayate vipatti sampattimAnayati kiM na zubhaM bibharti // 2 // svargAdimukhyasukhasampadavAptihetuH saMsArasAgarasamuttaraNaikasetuH / dAnaM jinena sadanasthajanasya yukta ___magresara sukRtasA[23-2]dhanametaduktam // 3 / zUraH surUpaH subhago'stu vAgmI ___ zastrANi zAstrANi vidAGkarotu / dAnaM vinA digvalayaM samasta mayoM na kIrtyA dhavalaM vidhatte / / 4 // AhArAdha bhavati dadatA sAdhudehaM pradattaM datte dehe sakalamatulaM nirmalaM dharmakarma / tasmAddAnaM nirupamamidaM sAdhanaM dharmarAze . rasyAbhAve viramati yato muktimArgaH samanaH // 5 // akalAkuzale kulazIlavarjite sakalavimalaguNavikale / dAtari kalpatarAviva nare nu rajyanti jananivahAH // 6 // azeSadoSasaGghAtaM dAname[24-1]kaM shriirinnaam| . tirodadhAti vastUnAM rUpaM vAntapivoddhatam // 7 // . zolaM kulaM kuzalatAM ca kalAkalApe - zaucaM zucIni caritAni tathA'parANi / .. vizrANanaM tanumatAM nayati prakAzaM vastUni rociriva caNDaruceH pracaNDam // 8 // For Personal & Private Use Only

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zrImatsUrAcAryaviracitam samagrasadguNagrAmagrAmaNIriva gaNyate / nirguNo'pi janairdAtA cintAmaNirivopalaH // 9 // kAntA nitAntakupitA nijavallabhAya yAvallabheta zubhadurlabhabhUSaNAdi / tAvat prasIdati niSodati sannidhAne dAnaM prasAdhanavidhAviha siddhatantram // 10 // kAntAprasAdanavidhipramu[24-2JkhaM na mukhya dRSTAntamAtramidamatra phalaM mayoktam / dAnArjitorjitazubhodayatastu puMsAM kalyANameva sakalaM bhavatIti yuktam // 11 // draviNaM vizrANayatAmupadravA vidravanti puruSANAm / dAnaM vyasanahutAzanavinAzanaghanAghanavanauSaH // 12 // sparzanaM sapadi sampadA pada hATakasya nipatanti koTayaH / pAtradAtRsadaneSu dAnataH suprasiddhamidamAgame yataH // 13 // bhogAH zrIzAlibhadrapramukha tanumatAM sammatAH suprasiddhAH siddhAnte mUladevaprabhRtitanubhRtAM prAjyarANyAdayazca / nirvANaM zrIji[25-1]nebhyaH prathamapRthutapo'nantaraM pAraNAyAM dAtRNAM tatra dAnAt phalamalaghu bhave vAdi(?) yadvA tRtIye // 14 // eka vastu vitIryamANamaDakaM () rAjAdisAdhAraNaM - [rAjyaM satvaragatvaraM sthirataraM sthUraM paravyAhRtam / sUte kIrtijanAnurAgasukRtastomaM tathApyudhamo ____dAne kiM na vidhIyate dhruvamahAlAme zubhe lobhinaH ! // 15 // satyaM cedbhavatAM priyaM dhanamapi prANAtyaye dustyajaM vRddhiM yAtamamandasammadarasaM citte vidhatte jnaaH(1)| sukSetreSu tadAkhicheSu vapata zraddhAmbubhiH siJcata , zreyo'nantaguNaM bhaviSyati yataH kAle'ba(? ma)laM prApnuta // 16 // For Personal & Private Use Only

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ramye tIrthanAthasya bimbe saptakSetryAM mokSalakSmI prasUte lAye saGghe pustake ca prazaste / madanasUdanasundara mandiraM sUtaM bhavyaiH sattamaM vitta [ 25 - 2 ] bIjam // 17 // bhavati kArayatAM karavartinI dAnAdiprakaraNam garimanirjitalajjita mandaram / praNayinIva vimAnavarAvalI ||18|| ye kArayanti sadanaM bhavasUdanasya te bhAsuraM suravimAnamamAnamApya / hArA ivAtikamanIyakuconnateSu vakSasthaleSu vilasanti vilAsinInAm // 19 // sundaraM mandarodAraM mandiraM madanadviSaH / kArayitvA'dhirohanti sAlambA lIlayA divam // 20 // bhagnAdrizRGgazRGgAramagAraM trijagadguroH / nirmAya nirmalaM dhAma zivaM dhAvanti dhArmikAH // 21 // tA pArNa bhaktipUrNAH kuTIraM zaktyA jainaM ye janAH kArayante / mukhyaM saukhyaM te'pi mayamarANAM adhamamadhyamasattama - bhUyo bhuktvA mokSalakSmI labhante ||22|| [ 26-1] sadanapustaka supratimAditaH / bhavati yena phalaM na bhidelimaM kimuta satpariNAma vizeSataH // 23 // bho bho bhavyA vibhAvyedaM yatadhvaM bhAvazuddhaye / sarvakAmadughA lAgyA bhAvazuddhiH zubhAtmanAm // 24 // dharmasatraM guNakSetraM prANitrANAmRtaprapA / zrIjinAyatanaM nAma samAmnAtaM manISibhiH // 25 // svargApavargasopAnaM durgatidvArarodhanam / mandiraM madanArAterAmananti manasvinaH // 26 // For Personal & Private Use Only 19

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- zrImatsUrAcAryaviracitaM AyAnyA(?) yatate[26 - 2 ] yato yatijanAH kurvanti sadezanAM zrutvA dharmaparA bhavanti bhavino bhavyA bhavAmbhonidhim / aklezena taranti dustarataraM tasmAdidaM kurvatA kalyANaM sakalaM janasya janitaM sattvena sattvAptinA ||27| mastakamANikyaM kSoNImaNDalamaNDanam / kospi kArayate puNyaH kulaketurniketanam ||28|| tena kRtyaM kRtaM sarvaM duSkRtaM ca nirAkRtam / kRtinA kAritaM yena ketanaM puNyaketanam ||29|| rociSNuratnacayanirmi [27 - 1] tanirmalAGga sphAzaM sphuTasphuradurusphuTikAM surUpAm / zrIrAjapaTTaghaTitAM prabalapravAlAM kArtasvarapravarabhAsvarakAntakAyAm // 30 // sadrItikA - rajata-dantamaya mahiSThAM zreSThAM gariSThazubhakASThakRtapratiSThAm / ye mRNmayImapi taniSThitanuM svazaktyA nirmApayanti vidhinA pratimAM jinasya // 31 // viyogadaurbhAgyadaridratAvyathAM parAbhavaM dussahaduHsthatAkathAm / vidanti vArtAmapi tena durgate bhISTapuNyA iva pApasaGgateH // 32 // satyaGkArorpitaH svarge martyazarma vazIkRtam / zAsanaM lekhitaM mokSe puMsA kArayatA jinam // 33 // kalyANasampadakhilA'pi vazIkRtoccai - ruccATitaM svamanaso nanu vaimana[ 27-2] syam / vidveSito'nabhimatA hita samprayogaH saMstambhito'tizubhavallabhaviprayogaH // 34 // tannAsti yanna vihitaM svahitaM prazastaM tannAsti yanna duritaM tvaritaM nirastam / mana saMvidadhatA pratimApratiSThA - mAtmA narottamapade gamitapratiSThAm ||35|| For Personal & Private Use Only

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dAnAdiprakaraNam svarviSayabhuktibhUrje svahastitaM saukhyapattalA likhitA / muktau dUto bhUtaH sthApayatAM jinapatipratimAm // 36 // satpuruSANAM madhye kRto nibaddho nivAritA sevA / jinarAjAjJArAdhanavidhAnataH phalamidaM siddham ||37|| pratiSThi[ 28- 1] to jagannAtho yAvannAlaGkRto narAH / kathaGkAramalaGkAraistAvad bhUyeta bhUtale // 38 // yatnena ratnakhacitaM rucitaM tirITaM ye hATakAdighaTitaM sphuTakoTikUTam / bhaktyA jinAdhipatimUrdhni nivezayanti te zekharA iva ziraHsu nRNAM bhavanti // 39 // ye jinaM patibhAlatale tilakaM racayanti ratnacayaruciram / syurmahatAmapi mahitA mahItalasyApi tilakAste - // 40 // [ 28-2] devakarNayugale tu kuNDale kurvatAM sphuritadIptimaNDale / 7 jIva nanda jaya deva kevalaM pezalaM vizati karNayorvacaH // 41 // graiveyaM grIvAyAM samagrajagadagrimasya racayanti / ratnacitamucitaM caJcaJcAmIkaraM cArum ||42 // kaNThopakaNThe kaThinastanInAM haThAlluThatyujjvalakaNThikeva / . utkaNThitA komalakAminInAM teSAM natiH santatamAtatAkSI // 43 // yastIrthakRtAM sukRtI hAraM vakSasthaLe[ 29 - 1] svalambayati / hArAyate manoharahariNAkSINAM sa hRdayeSu // 44 // zrIvatsamativizAle jinezavakSaHsthaLe nivezayatAm / zete vakSastalpe zrAnteva zrI ravizrAntam // 45 // aGgade jagadIzasya kurvatAmaGgasaGginI / jayazrIH bADhabaddheva bAhudaNDau na muJcati // 46 // yo nibhujayorbhaktyA nivezayenmaNimayAni valayAni / bhUvalayaM bhujayugale pravilasati vilAsinastasya // 47 // For Personal & Private Use Only 21

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22: zrImatsUrAcAryaviracitaM evamAdimalaGkAraM kArayanti jinasya ye / nivArayanti [ 29-2] durvAraM narAste duHkhavAraNam // 48 // snAtraM jagattrayapatervidhinA vidhAya ___ sarvAGgasaGgatamasaGgatasarvatApAH / nirdhUtadhautakaladhautarucotirocyaM zreyo'nubhUya bhavabhAvabhido bhavanti // 49 // nazyanti malatApAyAH kurvatAM jinamajjanam / Azcarya na vicAryante vibhUnAM hi vibhUtayaH // 50 // . zrIkhaNDakuGkumarasAdivilepanAni karpUrasanmRgamadAdivimizritAni / kRtvA vibhoH surabhisundaradIpradehA divyAGganAjanamano'bhimatA ramante // 51 // mahAmUlyai[ 30-1]rmAlyaiH parimalamilanmattamadhupaiH saparyA paryApta sakalajagadAptasya vidhinA / vidhAyollocAdhaM vividhamanavadya sarabhasaH surastrIbhiH sArdhaM vilasati zivaM cAnuvasati // 52 // bhaktAdhairbhUribhakSatajanahRdayairmodakAcaiH sukhAdyaiH sAraizcitraiH pavitraiH surasasurabhibhiH peyacUNyAvaleyaH / ' dedhA sadbhaktiyuktaM balimatulaphalaM devadevAya dattvA gRhNItAhrAya bhavyA nidhimiva vidhinA zarmada[ 30-2] dharmarAzim // 53 // dUrAkAritabhUrilokanikarAM sarvatra dattAbhayAM dAnAnanditadInamArgaNagaNAM saGgItavA thAdbhutAm / yAtrAM citravilAsalAsya subhagAM tuGgabhramatsyandanAM / kRtvA tIrtha kRtAM bhavanti kRtino nityapravRttotsavAH // 54 // ||cturtho'vsro'vsitH // For Personal & Private Use Only

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paJcamo'vasaraH Agamo vItarAgasya vacanaM syAdavaJcanam / sammoharAgaroSAH syurdoSA vaJcanahetavaH // 1 // yuktAyuktaM vivektuM nA mUDho parivRDho dRDham / [ 31 - 1] brUte heyamupAdeyaM dravyaM kUTaM kharaM yathA // 2 // rakto vakti nirAcAra sadAcAra suhRjjanam / dviSTo dviSajjanaM ziSTamAcaSTe duSTaceSTitam ||3|| itthaM mohAdidoSeNa puruSo bhASate mRSA / * rAgAdidoSamuktasya kimuktau kAraNaM mudhA ||4| baco vicAryamANaM tu vicAracaturairnaraiH / akartRkaM ghaTAkoTisaMTaGkaM nAtiTIkate // 5 // 'tAlvAdihetuvyApArapAravazyena dRzyate / avazyaM vacanaM sarvaM tat kathaM kathyate'nyathA // 6 // yadutpAthaH padArtho hi nizvito yo vipazvi [ 31 - 2 ] tA / satataH sarvadA jJeyo dhUmo dhUmadhvajAdiva ||7|| atha vedasya kartAra naraM nopalabhAmahe / apauruSeyatAmasya paribhASAmahe tataH // 8 // dezAntarAdAvutpannAH padArthA ye paTAdayaH / adRSTakartRkAste'pi nanvevaM syurakartRkAH // 9 // athaiteSAM vidhAtArastadezAdivyavasthitaiH / pramoyante tataH santu pauruSeyAH paTAdayaH // 10 // nanu vedasya kartAraM tadezAdigatA janAH / na jAtu jAnate vetti kathametadbhavAdRzaH // 11 // vedakartR parijJAtRzUnyaM vizva [ 32 - 1 ]midaM sadA / iti yo vetti sarvajJaH sa eva bhagavAniti // 12 // kiJca vedo nijaM nArthaM samartho bhASituM svayam / yajJatatphalasambandhaM sambudhyante budhAH katham // 13 // For Personal & Private Use Only

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24 zrImatsUrAcAryaviracitam svayaM saGkalpya jalpanto doSadUSitabuddhayaH / prekSAvatAM kathaM grAhyavacanAH syurdvijA yataH // 14 // narottamaM nirAkRtyaM (tya) narapAzaM pazupriyAH / dharmopadezadAtAraM vadanto vipratArakAH // 15 // tato'tItAdikAnantavastuvistAravedakaH / upadeSTA jino yuktaH sarvasattvahito yataH // 16 // prakSINadUSaNavrAtaH parArthai[32 - 2]kamahAvrataH / niSkAraNo jagadabandhurbandhuraH karuNAmbudhiH // 17 // acintyapuNyaprAgbhAraH prAptAdbhutamahodayaH / sadevacakrazakrAdicakravartinatakramaH // 18 // samagrasaMzaya grAmadhvAntavidhvaMsanakSamaH / lokAlokA malAloka kevalA pUrva bhAskaraH // 19 // kAntamekAntataH sarvasattvasArtha sukhAvaham / bhASate yajjagannAtho vacanaM tat sadAgamaH // 20 // pUrvAparAviruddhaM dRSTe saMvAdhabAdhitamadRSTe / kvacidapyatIndriye'pi hi saMvAdAduSTamAhAtmyam // 21 // kAntI jinairanekAnto vyAhRto vyA[ 33 - 1] hato na hi / nIvAdikaH padArthoM vA dharmoM vApyavadhAdikaH // 22 // utpadyante vipadyante padArthAH paryayAtmanA / dhruvA dravyAtmanA sarve bahirantazca sarvadA ||23|| niHsandehaviparyAsaM paryAyaiH paryupAsitam / bAlyAdibhirnijaM dehaM pazyanneka maharnizam // 24 // antarAtmAnamapyekaM zokAnandAdibhiryutam / samasta vastuvistAraM doSa (diSTa) mitthaM trayAtmakam // 25 // 'kathaM yuktamanekAntaM ' dUSayatyeSa saugataH / saGgatAsaGgatajJAnaM yadi vA'nAtmake kutaH // 26 // yathA pratyakSataH siddhaM paryAyamanumanyase / dravyaM [ 33-2] tathA'numanyasva na munermatsaraH kSamaH ||27|| utpattyanantaraM naSTe padArthe sarvathA vRthA / taponiyamadAnAcA bandhamokSau ca durghaTau // 28 // For Personal & Private Use Only

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dAnAdiprakaraNam kSaNena dAtari kSINe bhoktA dAnaphalasya kaH / kSaNo'nyazcet kRtadhvaMsaH syAdevaM cAkRtAgamaH // 29 // vinAze prANinoH sadyo hiMsAdhyAnAdikAriNoH / bandhamokSo kayoH syAtAmanyayozcedahetuko // 30 // astIha pracuraM vAcyamarucyamiti nocyate / / sukhAvabodhaM prAyeNa prANibhyo rocate vacaH // 31 // pratyakSAdipratikSipto nityapakSo'pyasaGga[34-1]taH / aparAparamaryAyaM pAryAlokyakhilaM yataH // 32 // kiM ca dharmAdyanuSThAnaM nizcalAtma[ni] niSphalam / na dharmAdupakAro'sya nApakAro'styadharmataH // 3 // brahmahatyAdidoSo'pi nAsti ghAtAdyabhAvataH / / bAlAdi na yuvAdi syAnnityasyAvicalatvataH // 34 // ityekAntopagame samastamasamaJjasaM samAsajati / tasmAdupagantavyaH pramANato vastupariNAmaH // 35 // pratisamayaM prAcIna rUpamabhavaduttaraM ca bhavati, punaH / vastu dhruvaM kathazcana kAJcanavalitAdi, pariNAmi // 36 // yasyAbhAve sarve vyavahArAH sambhavanti ne janasya / jIyAt sa jIvitasamo'nekAntaH. sarvathA kAntaH // 37 // jIvAdikamapi tattvaM na viruddhaM satpramANataH siddham / jinasiddhAntAbhihitaM dharmAdyapi sarvasattvahitam // 38 // bAdhAvikalaM sakalaM dharmAdikamapyatIndriyaM vastu / yukta yuktivivaka(citre )ranumIyata. eva kiJcidrapi. / / 39 // yatrApi nAnu[34-2]mAnaM kramate nanu mAdRzasya mandamateH / bahudhA dRSTApaJcanajinavacanAttadapi nizceyam // 40 // loko'pi satyavAdaM saMvAdAdvAdinaM vinizcitya / sandigdhe'rthe sAkSiNamaGgIkurute pramANatayA // 41 // na ca bhagavato'sti kiJcana vaJcanavacane nimittamityuktam / jinavacanaM punaretannizcitamAptopadezAdeH // 42 // . For Personal & Private Use Only

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zrImatsUrAcAryaviracitaM AptaparampaparayA syAd granthenAnyena vacanasAmyena / sandigpArthe vacane kvacana jinoktatvanizcayanam // 43 // loke'pi zlokAdau vipazcitaH kartRnizciti kecit / dRzyante sAdRzyAt] kurvanto vacanaparicityA // 44 // dharmAstikAyamukhyaM kathaJcidapyastu vastu kiM tena / kRtyAkRtyaM cintyaM sucetasA puNyapApAdi // 45 // tatrAsti karma citra vicitraphalasamupalambhato'numitam / [35-1] jAtaM hetoH sadRzAnna dRzyate visadRzaM kAryam // 46 // syAjjAtarUpajAto na rAjato jAtu jAtuSo vApi / valayAdiralaGkArastaccitrAjjAyate citram // 40 // ekajanakAdijanitI strIpuMsau yamalako prasAdhayataH / bhidurAyuHsaubhAgyAdibhAgino bhedakaM karma // 48 // rajatasthAlisthApitanirmalajalajAtajantujAtaM ca / vividhatanujAtivarNa varNayati niyAmakaM karma // 49 // same'pi vyApAre puruSayugalasyAmaladhiyaH / samAne kAlAdau sakalaguNasAmye samajani / yadekasyAnarthaH prakaTamitarasyArthanicayo vinizcayaM karma sphuTataramito'stItyanumiteH // 50 // zUraH zuciH suvacano'nupamAnurAgaH ___ prAjJaH kalAsu kuzalaH kalitezacitraH(taH) / 35-27 yatsevako na labhate nRpaterudArA tatkarmanirmitamiti dhruvamAmananti // 51 // yannRpateH kSapaNAdapi valgu phalamaphalgu vallabha labhate / adhamAdhamo'pi manujastenAnumimImahe karma // 52 // dAridrayaM viduSAM vipannayavatAM sampadguNadveSiNAM vaidhavyaM ca vadhUjanasya vayasi prollAsipInastane / yat preyovirahaH sthitiH saha khalairanyastvidaM dAruNaM muktvA karma vicetanaM vikaruNaM kazcetanazceSTate // 53 // For Personal & Private Use Only

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dAnAdiprakaraNam daurgatyaM yadudAttacittasudhiyAM vyAdhivyathA'bhoginAM daurbhAgyaM ramaNIyarUparamaNolokasya lakSmIvatAm / tAruNye maraNaM jitasmaravapuH zrINAM jarA zrImatAM naivedaM samapatsyatApahRdayaM karmA bhaviSyanna cet // 54 // zIla kulamakalaG[36-1]ke kalAkalApAtikauzalaM zauryam / khalajana ivopakAraM nikhila viphalayati khalu karma // 55 / / nayavinayAdivibhUSitamadUSitApArapauruSaM puruSam / kaluSamakalitamakAle samUlakASaM kaSati karma // 56 // anuguNe'nuguNaM viguNe'nyathA . parijanasvajaneSTajanAdikam / bhavati karmaNi hanta ! zarIriNAM __ narapatAviva pattijanAdikam // 57 // viguNasya puraskAraM kArayatA guNavatastiraskAram / dR(dhR)STAdRSTenAyaM nivedito nibiDanijajaDimA // 58 // [36-2] kizcAvivAdaviSayo vihAya lokAyataM viSayalolam / karmAnye manyante sAmAnyenA''stikAH sarve // 59 / / dharmAdhau sukhaduHkhasAdhane dhIdhanairabhidadhAte / . tAvapi. vilokitaphalau kvacidiha loke'pi khalu kuzalaiH // 60 // saMyamabhAjo janajanitapUjanA bhAjanaM janA yazasAm / dRzyante dvandvadvayaviyogino yoginaH sukhinaH // 61 // Arambhe saMrambhAt parigrahe cA''grahA[8] dvidhA dvndvH| tanucittasaGgato vA na saGgatastyaktasaGgAnAm // 62 // rAgAdirogapUgApagamAt para[37-1]masukhasaGgamaH sugamaH / / AgamargAdato'nubhavAnumAnasiddho vizuddhabuddhInAm // 13 // zamopazamasamutthaM samanubhavantyeva lezataH zaminaH / zivazarma cAnAgatamupAgataM yogarAgeNa // 64 // anumIyate'ta eva hi rAgAbhAvaH sadupazamAtizaye / sadbhAvanayA dAhyAbhAva iva hutAzanAtizaye // 65 // yo yasyeha virodhI dRSTastasyodaye taditarasya / bhavati vinAzo'vazyaM dAhyasyevAnalAbhyudaye // 66 // For Personal & Private Use Only

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28 zrImatsUrAcAryaviracitaM jJAnopazamopacayAdajJAnAnupazamApacayadRSTyA | a[ 37 - 2] vadhAryate viroghAdajJAnAdeH kSayo'tyantam // 67 // cirakAlAlInaM kaladhautopalamalamiva prayogeNa / zaTiti vighaTate jantoH karma jJAnAdiyogena // 68 // pApasyApi vilokayanti lokAH phalaM dAruNaM caurANAM vadhabandhanaM bahuvidhaM vittApahArAdikama / jihvA cchedana bhedanAnyapayazo loke mRSAbhASiNAM nAnAkAranikAramaGga vigamAnanyAGganAsaGginAm // 69 // suvyaktaphalaM pApaM yasya cikIrSA'pi cittasantApam / kurute karaNamakaruNaM nRNAM prANadraviNahara [38-1 1] Nam // 70 // acchI cUDAmaNi kevalikA jyotiramalazAstrAdeH / saMvAdino jinoktAdatIndriye'pyAgamaH satyaH // 71 // evaMvidhasiddhAntAt sarvajJaH sAdhu sAdhyate sAdhu vipratipattau jhaTiti prakaTaM kUTasya durdRzasyApi // 72 // liGgAgamavigame yo yadRtaM jalpati sa vetti tadavazyam / kathAM kathayastathyAM nara iva liGgAgamApagame // 73 // naivAgamo 'styamUlaH sambaddhAgrahaNato na liGgamapi / tathyamatIndriyamartha sAkSAdviditaM jino vadati // 74 || dharma vizuddhamadhigacchati [ 38-2] sAdhubodha yaH zradadhAtyavidhuro vidhinA vidhatte / sambodhayatyabudhabhavyajanaM bhavAndhe ruttArakaH sa karuNaH sa gururguNADhyaH // 75 // yo boddhA zraddhAluH spRhayAlu: zivapadAya sudayAluH / dharmaM gRNAti janamanugrahayAluH so'pi gururatandrAluH // 76 // devAgamagurutattvaM parIkSitaM paNDitairupAdeyam / tApAdyairiva kAzcanamiha vaJcanamazcanamanarthe // 77|| gurudevayoH svarUpaM nirUpitaM prakramAgataM kimapi / AgamatattvaM prakRtaM samAsatastat samAmnAtam // 78 // AgamAdhi [ 39 - 1 ] gamanIyamazeSaM nirdizanti khalu dharmavizeSam / Agamavyapagame hi niyogAjjAyate sakaladharmavilopaH // 79 // For Personal & Private Use Only

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* dAnAdiprakaraNam mAlokena vinA loko mArga nAlokate yathA / vinA''gamena dharmArthI dharmAdhvAnaM janastathA // 8 // ucchidyamAno yatnena dhrmaanucchedvaanychyaa| mAgamaH sati sAmarthya rakSaNIyo vicakSaNaiH // 81 // sandhAH saparicchadAH zrutadharA vastrAnnapAnAdinA . lekhyaM zastasamastapustakamahAvRndaM sadAnandanam / AtmIyaM himarazmimaNDalatale nAmeva nAmAmalaM dattvA bandhana- --[39-2]dividhinA saMrakSaNIyaM sadA // 82 // draviNaM sAdhAraNamurukaraNIyamathAdareNa bharaNIyam / pustakasaGghAdInAM nimittamApattisampattau / / 83 // kurvANA nirvahaNaM dharmasyAnidhanamitthamiha dhaninaH / badhnantyanubandhi zubhaM nibandhanaM bandhanavinAze // 8 // . tarkavyAkaraNAcA vidyA na bhavanti dharmazAstrANi / . nimadantyaviditajinamatajaDamatayo janAH ke'pi // 85 // dravyAnuyogaH sakalAnuyogamadhye pradhAno'bhidadhe sudhIbhiH / .... tarkaH pramANaM praNigadyate'sau saddharma[40-1] zAstraM nanu dRssttivaad|86|| gaNite dharmakathAyAM caraNe dravye bhaveyuranuyogAH / / vyAkhyAnAni caturNA turyo varyaH samAkhyAtaH // 87 // mithyAdRSTizrutamapi sadRSTiparigrahAt samIcInam / kiM kAzcana na kamra rasAnuviddhaM bhavati tAmram // 88 // dIpa iva zabdavidyA paramAtmAnaM ca diipytyuccaiH| . mAtmaprakAzane'pi hi jaDAni punararanyazAstrANi // 89 / paGguH pathi gacchedapi nAzabdavizArado naraH zAstre / kathamapyarthavicAre padamapi caturo'pi saJcarati // 9 // vyAkaraNAlaGkAra chandaHpramukha jinoditaM mukhyam / sugatAdimatamapi syAt syAdata svamatamakalaGkam // 91 // munimatamapi vijJAtaM na pAtakaM nanu viraktacittAnAm / yat sarva jJAtavyaM kartavyaM na tva[40-2]kartavyam / / 92 // vijJAya kimapi heyaM kiJcidupAdeyamaparamapi dUSyam / tanikhilaM khalu lekhyaM jJeyaM sarvajJamatavijJaiH // 9 // For Personal & Private Use Only

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zrImatsUrAcAryaviracitam ye lekhayanti sakalaM sudhiyo'nuyogaM zabdAnuzAsanamazeSamalaGkRtIzca / chandAMsi zAstramaparaM ca paropakAra sampAdanaikanipuNAH puruSottamAste // 94 / / te dhanyA dhaninasta eva bhuvane te kIrtipAtraM para teSAM janma kRtArthamarthanivahaM te cA''vahantvanvaham / te jIvantu cira narAH sucaritA jainaM zubhaM zAsanaM ye majadaguruduHSamAmbudhipayasyabhyuddharanti sthirAH // 15 // kiM kiM tairna kRtaM na ki vivapitaM dAnaM pradattaM na kiM ke vA''panna nivAritA tanumatAM mohArNave majjatAm / .. no puNyaM kimupArjitaM kimu yazastAraM na vi[41-1]stAritaM satkalyANakalApakAraNamidaM yaiH zAsanaM lekhitam // 16 // nikSiptA vasato satI kSitipateH sampatpramodAspadaM / . bhANDAgAritamAmara sthirataraM zreSTha gariSThaM padam / / satyakAritamakSayaM zivasukha duHkhAya dattaM jalaM dhanyaistaiH svadharalekhi nikhilaM yairvAGmayaM nirmalam // 9 // ||pnycmo'vsro'vpsitH|| For Personal & Private Use Only

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SaSTho'vasaraH saGgho'naghaH sphuradanarghaguNau[pa]ratna ratnAkaro hitakarazca zarIrabhAjAm / niHzeSatIrthakara mukhyamunIndramAnyaH pUjyo gurustribhuvane'pi[41-2] samo'sya nAnyaH // 1 // zrIsaGghataH sa bhavatIti kRtajJabhAvAt pUjyaM mamAparajanAH paripUjayantu / kArya vinA'pi vinayo guruNA'pi kAryaH prakhyApayanniti jino'pi namasyatImam // 2 // klezApahaM sapadi sundaranAmadheyaM / smRtyA'pyamuSya paripuSyati bhAgadheyam / AlApamAtramapi lumpati pAtakAni kAM yogyatAM tanumatAM tanute na yogaH // 3 // zrIsaddhe paripUjite kimu na yat sampUjitaM pUjakai retasmin gRhamAgate kimu na yat kalyANamabhyAgatam / etatpAdasarojarA[42-1]jirajasA puMsAM samArohatA mUrdhAna pravidhIyate yadadhiko zuddhistadatrAdbhutam // 4 // yat kizcanApi saGke niyojitaM vitanute viziSTaphala[m] / toyamiva zuktisampuTapatitaM muktAphalaM vimalam // 5 // anaghe saGke kSetre zraddhAjalasiktamuptamalpamapi / janayati phalaM vizAlaM viTapinamiva vaTatarobIjam // 6 // vittaM vitIrNa vistIrNe pavitre pAtrasattame / saGgha sajAyate'nantaM nyastamarNa ivArNave // 7 // samastaH pUjitaH saGghaH ekadeze'pi pUjite / vinyastamastake[42-2] puSpe pUjyo jAyeta pUjitaH // 8 // gajavajasyeva dizAgajendrAH saGghasya mukhyAstu matA munIndrAH / tebhyaH pradAnaM vidhinA nidAna nirvANaparyantasukhAvalInAm // 9 // For Personal & Private Use Only

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zrImatsUrAcAryaviracitam sAdhavo jaGgamaM tIrtha jalpajJAnaM ca sApaka / / sAdhavo devatA mUrtAH sAdhubhyaH sAdhu nAparam. // 10 // tIrtha jJAnaM devatA nopakuryAt sattvAnitthaM sAdhusArthoM yathoccaiH / dharmAdharmapreraNAvAraNAbhyA marthAnau~ sAdhayan bAdhayazca / 11 // sAdhUpadezataH sarvo dharma mArgaH pravartate / vinA tu sAdhubhiH sarvA tadvArtA'pi nivartate // 12 // cAritraM darzanaM jJAnaM munibhyo nAparaM matam / trayAcca nAparaM pUjyaM kathaM pa[jyAH] na [43-1] sAdhavaH // 13 // kvacit trayaM dvayaM kvApi darzanArthodyamaH kvacit / prAyo na nirguNo liGgI stutyaH sarvastataH satAm // 14 // citre'pi likhito liGgI vandanIyo vipazcitAm / nizcitaM kiM punazcittaM dadhAno jinazAsane // 15 // nAnArUpANi karmANi vicitrAzcittavRttayaH / AtmanInaM janaH ko'pi kathaJcana karotyataH // 16 // tasmAnmahAnto gu[43-2]NamAdadantAM doSAnazeSAnapi santyajantu / gRhNanti dugdhaM jalamutsRjanti haMsAH svabhAvaH sa' nijaH zucInAm // 17 // gRhannAmApi nAmeha kurvannAmAdi kiM punaH / jinasya manye mAnyaH syAt tadbhakAnAM svabhAvataH // 18 // lekhavAho'pi bhUpasya bhaktiyuktaniyukta kaiH / mAnyate nirguNo'pyevaM liGgI jinamatasthitaiH // 19 // sarvajJo hRdaye yasya vAci sAmAyikaM kareM / dharmadhvajo jagajjyeSTho grAmaNIrguNinAmasau // 20 // na santi yeSu dezeSu sAdhavo dharmadopakAH / nAmApi teSu dharma[44-1]sya jJAyate na kutaH kriyA // 21 // dharma kurvanti rakSanti vardhayanti sumedhasaH / kathaM na vanyA vizvasya sAdhavo dharmavedhasaH // 22 // For Personal & Private Use Only

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33 dAnAdiprakaraNam karaNakAraNasammatibhistridhA vacanakAyamanobhirupArjayan / kathamapIha zubhaM zubhacetasAM munijano'jani pUjanabhAjanam // 23 // jyAyaH pAtraM zreyazcittaM svAyattaM sadgehe vittam / etallabhya puNyaiH pUrNa muktiprApteryAnaM tUrNam // 24 // jJAnottamaM kimapi kiJcana darzanADhayaM pAtraM pavitritajagattrayasaccaritram / / kizcit trayoguNamayaM dviguNaM samagraiH yu[44-2]ktaM guNaiH kimapi pUjyamazeSameva // 25 // .. mithyAtvadhvAnta vidhvaMse paTIyAMso mhaujsH| sadvRttAH kasya no pUjyAH syuH sUryA iva sUrayaH // 26 // tArakA iva bhUyAMsaH svaprakAzakarA narAH / prakAzayantastattvAni durlabhA bhAskarA iva // 27 // kiJcitprakAzapaTavo bahavo'pi pApAH santApakA hutavahA iva santi loke / lokampri(mpR?)NAH prakaTitAkhilavastutattvAH sattvAdhikAH zazadharA iva puNyalabhyAH // 28 // ujjAsayanto jADyasya padArthAnAM prakAzakAH / bhAska[45-1]rA iva duSprApAH sAdhavo vizvapAvanAH // 29 // niHzeSanirmalaguNAntarasArahetau . saMsArasAgarasamuttaraNaikaseto / jJAne yateH sati satAmatipUjanIye daurjanyamanyaguNavIkSaNameva manye // 30 // Alokenaiva santApaM haranto'timanoharAH / budhapriyA vilokyante kvApi puNyaiH sitAMzukAH // 31 // jJAnAdhiko varataraH svaparopakArI muktakriyo'pi matamunnamayan mahAtmA / suSTacato'pi karaNena tu zAstrazUnyaH svArthe'pi yaH kuzalatAvi[45-2]kalo varAkaH // 32 // For Personal & Private Use Only

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zrImatsUrAcAryaviracitam / - jainaM prabhAvayati zAsanamaGgisArtha yo bodhayatyanupamaH kRpayA parItaH / tyaktakriyaH kathamasau na kathaM tapasvI svAdhyAyato na hi tapo'styadhikaM na kRtyam // 33 // sa(a)jJAni(na)to mUrkhamatIva sAdhu yaH kaSTaceSTAnirataM stuvIta / mArgajJamandhaM sa vadet sudRSTeH / samaH samAne hi sameti rAgam // 34 // enAMsi yo'hirajasA'pi nihanti vAcA mohaM vyapohati dRzA'pi punaH punAti / saGgena duHkhamapanIya tanoti saukhyaM jJAnI satAM sa mahanIyamahAnubhAvaH // 35 // [46-1] jJAne sati bhavatyeva darzanaM sahabhAvataH / tenobhayamidaM pUjyaM vibhAgastu vizeSataH // 36 // zuzrUSA dharmarAgo jinagurujanayoH pUjanAdhAbhiyogaH ___ saMvego nirviduccairasamazamakRpA''stikyaliGgAni yeSAm / zaGkAkAGkSAghabhAvo jinavacanarate dhArmike bandhubuddhiH zraddhAnaM saptatatvyAmiti guNanidhayaH sadRzaste'pi pUjyAH // 37 / / darzanaM prathamakAraNamuktaM muktidhAmagamane munimukhyaiH / jJAnamatra sati tAvadavazyaM __sambhavedapi na vA caraNaM tu // 38 // idamaze[46-2]SaguNAntarasAdhanaM sakalasaukhyanidhAnamabAdhanam / kugatisaGgatinizcitavAraNaM nikhiladAruNadUSaNadAraNam // 39 // apagato'pi munizcaraNAd dRzi sthirataraH sutarAM paripUjyate / zubhamatermahatAM bahumAnataH pariNatizcaraNe'pi bhavediti // 40 // . For Personal & Private Use Only

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dAnAdiprakaraNam sAdhuzcAritrahIno'pi samAno nAnyasAdhubhiH / bhagno'pi zAtakumbhasya kumbho mRddhaTakairiva // 41 // yadya'dha duHSamAdoSAdanuSThAnaM na dRzyate / keSAzcid bhAvacAritraM tathApi na vihanyate // 42 // sAticAracaritrAzca kAle[47-1]'tra kila sAdhavaH / kathitAstIrthanAthena tat tathyaM kathamanyathA // 43 // kAlAdidoSAt keSAJcid vyalIkAni vilokya ye / sarvatra kurvate'nAsthAmAtmAnaM vaJcayanti te // 44 // vahanti cetasA dveSaM vAcA gRhNanti dUSaNam / anamrakAyAH sAdhUnAM pApino darzanadviSaH // 45 // ihaiva nindyAH ziSTAnAM mRtA gacchanti durgatim / nirvartayanti saMsAramanantaM kliSTamAnasAH // 46 // idaM vicintyAtiviviktacetasA / ___yameva kiJcid guNamalpamaJjasA / vilokya sAdhu bahumA[47-2]nataH sudhIH ___ prapUjayet pUrNamivAkhilairguNaiH // 47 // tathA labhetAvikalaM janaH phalaM nijAda vizuddhAt pariNAmataH sphuTam / abhISTametat pratimAdipUjane ... phalaM samAropasamarpitaM satAm // 48 // kASThopalAdi gurudevabuddhayA ye pUjayantyatra viziSTabhAvAH / te prApnuvantyeva phalAni nUnaM bhAvo vizuddhaH phalasiddhihetuH // 49 // kAlocitaM sAdhujanaM tyajanto mArganti ye'nyaM kudhiyaH susAdhum / dAnAdipAtraM dvitayAd vihInA ste durgatiM yAnti hi durdurUDhAH // 50 // [48-1]vastrAdidAnamAtre'pi pAtrApAtraparIkSaNam / kSudrAH kurvanti yat kecit tat kArpaNyasya lakSaNam // 51 // For Personal & Private Use Only

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-36 zrImatsUrAcAryaviracitam gehe samAgate sAdhAvauSadhAdisamIhayA / avajJA kriyate yattu pAtakaM kimataH param // 52 // anyatrApi sadharmacAriNi jane mAnye vizeSAnmunau dRSTe sAdhunidhAvivApanidhane bandhAvivAtipriye / yasyollAsivikAsahAsasubhage syAtAM na netrA''nane dUre tasya jino vaco'pi hRdaye jainaM na santiSThate // 53 // vilokya sAdhulokaM yo vikAsita vilokana: / [48-2] amandAnandasandohaH syAt sa dehI sudarzanaH // 54 // idaM darzana sarvasvamidaM darzanajIvitam / pradhAnaM darzanasyedaM vAtsalyaM yat sadhArmike || 55 / / yeSAM tIrthakareSu bhaktiratulA pApe jugupsA parA dAkSiNyaM samudAratA zamamatiH satyopakAre ratiH / te saddharmamahAbharaikadhavalAH potA bhavAmbhonidhau bhavyAnAM patatAM pavitritadharAH pAtraM paraM sadRzaH // 56 // cAritriNastRNamaNI gaNayanti tulyaM pazyanti mitramiva zatrumarAgaroSAH / kiM bhUyasA nijavapu[ 49 - 1] yapi nirmamatvA ye te para tribhuvanArcitamatra pAtram ||57 || ye nityaM prANirakSA praNihitamatayo'satyasandhyAgayuktA tyaktasteyA mRgAkSImukhasukhavimukhA muktamuktAdimUrcchAH / mUrtA dharmA ivaite jitamadamadanA mandiraM mandarAgAH / pAdIyai pazupAtairiha yatipatayaH puNyabhAjAM punanti // 58 // tribhuvanamidaM vyAptaM citraizvarAcarajantubhiH svabharaNaparaiH pIDAM kartuM parasya sadodyataiH / tadapi [ 49 - 2 ] na tanutyAge'pyanyaM hinasti kadA'pi yaH kathamiva munirmAnyo na syAt sa deva ivAparaH // 59 // lobhakrodhAdyaiH prANanAze'pyasatyaM ye no bhASante'zeSabhASAvidhijJAH / lokAtikrAntaikAntakAntorusattvAH sattvAMste vAcA'pyenaso vaJcayanti // 60 // 1 pAdAnAmime pAdIyAH taiH caraNasatkairityarthaH / For Personal & Private Use Only

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dAnAdiprakaraNam nipatitamapi kiJcit kAJcanAdyanyadIyaM viSaviSadharakalpaM kalpayantyapyanalpam / vinita viSamalobhA ye jagajjAtazobhA gRhamiha zubhabhAjAM te bhajante yatIndrAH // 61 // rAmANAM nayane payojajayinI lole payobudabu [ 50 - 1]dau satkAntI zoSaNa ghaTaka pInau ca mAMsArbudau / kaikasaM vaktraM pUrNazazAGkAnti kalaye narmAvRtaM yaH sadbhAvanayA satAM sa bhuvane vandyo'vanIpAvanaH // 62 // lalitalalanAlIlAlApairvilolavilokitai .ralasacalitaizcitrAkArairvilAsaviceSTitaiH / na harati ma(ya) terya syAloke manAgapi mA [ 5050 - 2 ]nasaM manujavapuSA manye devaH sa mAnyaziromaNiH // 63 // viSadhara ziroratnaM yatnaM vinA''dadate balA ' daribalamapi prauDhaM bADhaM jayanti mahaujasaH / jagati manujA ye vikrAntA viSodumaho kSamAH kSaNamapi na te'pyeNAkSINAM kaTAkSanirIkSaNam ||34|| te zUrAste zaraNyA ripuzaravi sarastairapAstaH samasta . stai : [ 51 - 1] samprAptA jayazrIH sapadi dazadizAH zobhitAstairyazobhiH | kalyANaka pAtraM tribhuvanajayanaH subhruvAM dRSTipAtA bANavatA nizAtA madananarapateryanmano nA''kSipanti // 65 // ahrAya vahnau bahavo vizanti zastraiH svadehAni vidArayanti / : kRcchrANi citrANi samAcaranti mArArivIraM viralA jayanti // 66 // kalayati kalAH sAkalyenA kalaGkakalevarA vadati vizadaM vAde vidyAH pravetti manovarAH / racayatitarAM divyaM kAvyaM na kiJcana kautukaM tuda [ 51 - 2 ]ti madanaM cet tAruNye tadetadalaukikam // 67 // nirjitAH zatravastena sAdhyArthAstena sAdhitAH / prAptavyaM tena samprAptaM mathito yena manmathaH ||68 || 37 For Personal & Private Use Only

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zrImatsUrAcAryaviracitam prApte'pi pAtre sulabhaM na vittaM . vitte'pi puNyaiH punareti cittam / dAne trayaM ko'pi bhavAbdhisetuM prApnoti kalyANakalApahetum // 85 / / durApamidamuccakaistrayamavApya puNyodayAd vidhatta saphalaM janA na hi vilambituM saGgatam / vilokya munirAkulaM vimaladhIrnidhAna paraM vidhAnasahito hi taM bata vilambate ko'pi kim // 8 // dAyAdA Adadante[55-1] dahati hutavaho'mbuplavAH plAvayante stenA muSNanti bhUpo'paharati raTatAM moTayitvA kRkATim / mUDhAnAM yAti bADhaM dhanamiti nidhana dhodhanA dhIradhanyAH sAdhUnAmarthayitvA'skhalitamagalitaM pAlitaM bhuJjate'gre // 87 // niyogenAyogo bhavati vibhavaizced vibhavinAM _ vinA kiJcit kArya racitaparitApaH paravazaH / " varaM dharmAyAsau vimalayazase toSitaparaH __ pramodAya svasya svavaviditaH 55-2] sAdhitahitaH / / 88 // anantaguNamakSataM bhavati rakSitaM sAdhubhiH supAtraviniyojitaM nanu paratra dharmArthinAm / prayAti nidhanaM dhanaM sadanasaJcitaM nizcitaM tathApi na dhanapriyA dadati moharAjo balI // 89 // dadati sati kadAcinmUlanAze'pi lobhA diha hi zatasahasra lAbhasambhAvanAyAm / dhruvabahuguNalAme no paratrArthanAthA jayati janasamUhaM mohayan mohamallaH // 9 // bhogArambhaparigrahA[56-1]grahavatAM zIlaM tapo bhAvanAH duHsAdhA gRhamedhinAM dhanavatAM dAna sudAna punaH / yastatrApi nirudhamo dramakadhI raudra samudropa maM saMsAraM sa kutastariSyati batopAyAdapAyAkulam // 91 // For Personal & Private Use Only

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dAnAdiprakaraNam prakRticapalaM puMsAM cittaM pragacchaditastataH kathamapi yadA puNyairjAtaM vihAyitasammukham / bhavati na tadA kAlakSepaH kSamo viduSAmaho punarapi bhavet tAdRg no vA calaM sakalaM yataH // 92 // prApte traye ye gamayanti kAlaM te vegagacchattarikAdhirUDhAH / mUDhA grahItuM pratipAtayante __ratnAkare ratnamayatna[56-2]dRSTam // 93 // bhavyaM vAsaH zlAghanIyo nivAsaH zayyA varyA prAjyabhojyaM zubhAjyam / pAtraM pAnaM bhaiSajAdi pradhAnaM bhaktyA deyaM sAdhusaGghAya deyam // 94 // yadAtmano'tivallabhaM jagatyatIva durlabham / tadeva bhaktibhAjanaiH pradeyamAdRtairjanaiH // 95 / / dharmakArye'pi ye vyAjaM kurvate vittatatparAH / mAtmAnaM vaJcayantyuccaste narA mUrkhazekharAH // 16 // bho janA bhojanaM yAvanna nyastaM sAdhubhAjane / samagramapratastAvad bhujyate svecchayA katham // 97 // nikSiptamakSate pAtre vivikte guptizAlini / kalpate nirvika[57-1]lpaM svaM kAle bhogAya bhoginAm // 98 // tIrthasya mUlaM munayo bhavanti / ___ mUlaM munInAmazanA''sanAdi / yacchannidaM dhArayatoha tIrtha taddhAraNaM puNyapadaM vareNyam // 99 // tIrthe yad bhavyA bhavajalanidheruttarItuM taraNDaM - samyaktvaM kecid viratimapare dezataH sarvato'nye / aGgIkurvANAH kuzalamatulaM kurvate kArayante tat syAniHzeSa zubhapariNatestIrthanirvAhakasya / / 10 // mAdi / For Personal & Private Use Only

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42 zrImatsUrAcAryaviracitam iha hi gRhiNAM nirvANAGgaM vihAya vihAyitaM jinaparivRDhaiH prauDhaM bAr3ha paraM parikIrtitam / na khalu padato mukhyemu [ 57 - 2 ]SminnatIva kRtAdaraiH kRtibhiraniza bhavyA bhAvyaM bhavAndhititIrSayA // 101 // glAnAdInAM punaravasara sIdatAM kvApi bADha yannAdeyaM svayamurutaraM dApanIyAH pare'pi / kAle dattaM vipulaphaladaM yena sampadyate'daH saddhAnyAnAmiva jaladharaiH zuSyatAM muktamambhaH // 102 // prattaM vipattAvupakAri kizcit sampadyate jIvitakalpamalpam / puMsaH pipAsoH sutarAM mumUrSo rAnIya pAnIyamivopanItam // 103 // kAlena tA eva padArthamAtrAH prAyaH kiyante'sumatA mahArghAH / svAtyAmivApos [58 - 1 - 1 ]pi payodamuktAH sthUlAmalAH zuktimukheSu muktAH // 104 // prastAvamAsAdya sukhAya sadyaH sampadyate duHkhakaraH padArthaH / yUnAM madAyenduriva priyAbhi yoMge biyoge paritApahetuH // 105 // yadyanyadA na kriyate tathApi vyApatsu kAryaM guruNAssdareNa / annAdidAnaM mahate phalAya ko'lpena nAnalpamupAdadIta // 106 // idaM vimalamAnaso vipulasampadAmAspadaM - padaM ca yazasAM paraM paramapuNya sampAdakam / munIndrajanapUjanaM janitasajjanAnandanaM vidhAya vidhinA'dhunA'pyavadhunAti gha[ 58 - 2 ] nyo'ghamam // 107 // // For Personal & Private Use Only

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dAnAdiprakaraNam dInAdInAmapi karuNayA deyamaudAryayukta yuktaM dAnaM svayamapi yathA tIrthanAthairvitIrNam / pAtrApAtrAparigaNanayA prANinAM prINanAya syAt kAruNyaM kathamitarathA dharmasarvasvakalpam // 108 // atraiva janmani janaH subhagambhaviSNu rADhyambhaviSNura para paropakArI / kazcit kRtI ca sukRtI ca kRtArthajanmA dAnaM dadAti vipulaM pulakAJcitAGgaH // 109 // // SaSTho'vasaro'vasitaH // For Personal & Private Use Only 43

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saptamo'vasaraH jinAgamaM ye'nadhigamya samyaga gambhIra[59-1]mAtmambharayo varAkAH / dAnaM niSedhanti vaco na kareM kaNejapAnAM karaNIyameSAm // 1 // no jAnanti jinAgamaM jaDadhiyo no saugatAdyAgamaM no lokasthitimujjvalAmRjumaho vyAmohayanto'nvaham / dAtRNAmatha gRhNatAmasumatAM kRtvA'ntarAyaM tarAM mithyAdezanayA nayanti narakaM lokaM brajanti svayam // 2 // mahAnubhAvA bhavamuttarItuM prANairapi prANigaNopakAram / kurvanti kecit karuNAIcittA zcandrA ivAhAditajIvalokAH // 3 // anye zucaiva paritApitavizvavizvA vaizvAnarA i[59-2]va narA niraye rayeNa / gantuM dvayApakRtayo kathayanti mithyA kiM kurmahe vayamaho viSamo hi mohaH // 4 // tathApi kiJcit kathayAmi yuktaM madhyasthalokasya skhalUpayuktam / mohavyapohAya vihAya kRtyaM __ svArthAt parArtho mahatAM mahiSThaH // 5 // yAvadvarSa nanu jinavRSA varSati svarNavarSa ___ harSotkarSa praNayizikhinAM kurvadurvIgatAnAm / no sandigdhaM na ca viracitaM kenacinmAdRzedaM proktaM proccairavicalavaco vizrutaiH zrIzrutajJaiH // 6 // niSkrAntikAle sakalA jinendrA yAdRcchikaM dA[60-1]namatucchavAJchAH / yacchanti vicchinnadaridramA meghA ivAmbho bhuvi nirvizeSam // 7 // For Personal & Private Use Only

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dAnAdiprakaraNam dizantyete mohAnna khalu nikhilebhyaH svavibhavaM bhavanto vijJAnaistribhirapatitaistIrthapatayaH / / bhave pUrve'bhyastairanugatadhiyo nA'pyakuzalaM - pravRtteH karmAsyAH kimapi kathitaM kAraNamiha // 8 // kintu dAnAntarAyasya karmaNo'pacaye sati / kSAyopazamike bhAve dAnamuktaM jinAgame // 9 // athApi tIrthakRnnAmanAmakarmodayAdayam / dayAkaro mahAsa[60-2] svaH sarvasattvopakArakaH // 10 // pradezane pravarteta dezanAyAmivAnizam / prazasyate tathApIdaM dezaneva pradezanam // 11 // nAzubhasya phalaM dAnaM nidAnaM vA nidarzitam / karmaNaH kvApi siddhAnte dIyamAnaM vidhAnataH // 12 // zume kRtye kRte pUrvaiH sarvaiH sarvArthavedibhiH / pravartitavyamanyena manye nyAyaH satAM mataH // 13 // vaco'pyazeSameteSAM pramANIkriyate budhaiH / viziSTA kiM punazceSTA dRSTAdRSTAvirodhinI // 1.4 // yathA ta[61-1]pastathA zIlaM tIrthanAthairanuSThitam / tathA dAnamapi zreSThamanuSTheyamanuSThitam // 15 // niSkrAnto'pi tribhuvanavibhurvardhamAnAbhidhAno vastrasyArddha sadayahRdayo'tulyamUlyaM dvijAya / yacchannevaM kathayati sadA nirguNasyApi dAtuM yuktaM zaktyA kimuta guNinAM sAdhusAdharmikANAm // 16 // dAnaM nidAnaM yadi pAtakAnAM / sampadyate naiva tadA munIndraH / dadyAdanindyo niravadhavidyA.... catuSTayAdhyAsitasaccaritraH / / 17 / / ayukte na pravartante martyanAthAstathAvidhAH / rAgadveSapramAdAdi[61-2]vimuktA muktisammukhAH // 18 // For Personal & Private Use Only

Page #379
___zrImatsUrAcAryaviracitam nApyuttarArambhabhavo'pi doSo ___ dAturbhavennizcitamatra kazcit / paropakArAya dayAparasya pravartamAnasya zubhAzayasya // 19 // anyathA hi mahAdAnaM mahArambhanibandhanam / na dadyu(dhanA dhanyA vikIryAnidhanaM dhanam // 20 // eSTavyamitthamevedaM gurvAderapi nAnyathA / annAdi deyaM vyAdhyAdeH kadAcit syAdvidhAyakam // 21 // prattaM prabandhena girA gurUNAM sAdharmikebhyo bharatena dAnam / anyaizca dhanyairdhanasArthavAha __ mukhyaiH prabhUtaiH samayaprasiddhaiH // 22 // kalyANahetusta[62-1]dabhUdamISAM / nAnarthasampAdi nirarthakaM vA / tIrthAdhinAthaprathamAnnadAnaM dAtuH zivasya prathitaM nidAnam // 23 // mukhyaM ca dharmasya caturvidhasya proktaM jinendraiH samaye samaste / tIrthAntarIyaiH kathitaM viziSTaM dAna janAnAM nitarAmabhISTam // 24 // bAhyaM nayaM ca bAhyAnAM kAraNaM dAnavAraNe / amoSAM dRzyate nUnaM kliSTAdRSTaM bhaviSyati // 25 // svayaM ca sarva gRhNanti gRddhA gRdhrA ivA''miSam / kayApi bhaGgayA nirbhAgyA bhaGgamanyasya kurvate // 26 // paro vyAmohyate yena gamyate durgatiH [12-2] svayaM / kriyate zAsanocchedo dhigidRk kulkakauzalam // 27 // vijJaptiH sA bhavatu bhavinAM sA ca vAcA pravRtti cetovRttiH kalilavikalA saiva sA kAyazaktiH / AjJA saiva prabhavatu yayA zakyate saMvidhAtuM mohApohaH svaparamanasoH zAsanAbhyunnatizca // 28 // For Personal & Private Use Only

Page #380
dAnAdiprakaraNam annAdidAne'tha bhavedavazyaM prArambhataH prANigaNopamardaH / tasmAnniSiddhaM nanu neti yuktaM yUkAbhayAnno paridhAnahAnam // 29 // pApAya hiMseti nivAraNIyA - dAnaM tu dharmAya tato vidheyam / duSTA dazAnAmuragAdidaSTA yaivAGgulo [63-1] sA khalu kartanIyA // 30 // kRSyAdi kRrvanti kuTumbahetoH pApAni cAnyAni samAcaranti / devAdipUjAdi vivarjayanti hiMsAM bhaNitveti kathaM na mUDhAH // 31 // santyajya pUjyaM jananIjanAdi ye duSTaceTImiha ceSTayanti / teSAM bhavanto'pi bhavanti tulyA ___ saktA gRhe devaguruMstyajantaH // 32 // athApi nArambhavato'pi yuktaM prArambhaNe dharmanimicamatra / dravyastavo hanta gato'stamevaM dhvastaH samasto gRhamedhidharmaH // 33 // dravyastavapradhAno dharmo gRhamedhinAM yato'bhidadhe / dravyastavasya virahe bhavatyabhAvastatastasya // 34 // [63-2] yuktyAgamAnanugataM saGgatamupagantumIdRzaM na satAm / dravyastavabhAvastavarUpo dharmo jinaruktaH // 35 // janmAbhiSekAdimahaM jinAnAM vyAkhyAnadhAtrIracanAM ca citrAm / kurvanti sarve tridazAdhipAyA nandIzvarAdau mahimAnamuccaiH // 36 // For Personal & Private Use Only

Page #381
zrImAsUrAcAryaviracitaM aSTApadAdau bharatAdibhUpai vezmAni bimbAni ca kAritAni / dazArNabhadrapramukhairnu mukhyaiH pUjA jinAnAM vihitA hitAzca // 37 // sAdharmikebhyo bharatena dattaM bhojyAdi bhaktyA vividha vidhAya / mokSAya niHzeSamabhUdamISA metajjinoktaM kriyamANameva // 38 // grAmaM kSetraM vATi[64-1]kAM vApikADhyAM __ gehaM haTa devadevAya bhaktyA / dattvA kecit pAlayitvA tathAnye dhanyA siddhAH sAdhusiddhAntasiddhAH // 39 // Arambhante sarvakAryANyanAryA bhAryAdInAM sarvathA sarvadA ye| devAdInAM naiva dInAstu manye dharme dveSo nizcitaH kazcideSAm // 40 // Arambhazcet pAtakArthe'pi kRtyo dharmAyAsau saMvidheyaH sudhAbhiH / / caurANAM ceddhanta voDhavyamAste bAdaM vyUDhaM tadvaraM svAmino hi // 41 // pApArambhavivarjanaM guruyazorAzeH zubhasyArjanaM ___ gehAthAgraha nigra[64-2]heNa manaso niHsaGgatA saGgatiH / kalyANAbhinivezitA tanumatAM sanmArgasandarzanaM dharmArambhavatAM bhavanti bhavinAmityAdayaH sadguNAH // 42 // sthAnopayogAt sAphalyaM bhavasya vibhavasya ca / paraH paropakAraH syAd dharmatIrthapravartanAt // 43 // saMsArasAgare ghAre dehabhAjAM nimajjatAm / tIrtha zrItIrthanAthasya yAnapAtramanuttamam // 44 // For Personal & Private Use Only

Page #382
dAnAdiprakaraNam bhaktizcejinazAsane jinapatau sajAyate nizcalA tatkRtyeSu balAt pravRttiratulA sa[65--1]sampadyate dehinAm / bhaktaH kiGkaratAM karoti dizati svaM svApateyaM guNA nAdatte pidadhAti dUSaNagaNaM prANAnapi projjhati // 45 // caityasya kRtyAni vilokayanto - ye pApabhAjo yadi vA yatInAm / kurvantyupekSAmapi zaktiyuktA mithyAdRzaste jinabhaktimuktAH // 46 / / prArambho'pyeSa puNyAya devAghudezataH kRtaH / sAmagryantarapAtitvAjjovanAya viSaM yathA // 47 // bhinnahetuka evAyaM bhinnAtmA bhinnagocaraH / bhinnAnubandhastena syAt puNyabandhanibandhanam // 48 // lobhAdihetukaH pApArambho gehaadigocrH| pApAnubandhI santyA[65-2]jyaH kAryo'nyaH puNyasAdhanaH // 49 // dharmArambharatasya rajyati janaH kIrtiH parA jAyate ... rAjAno'nuguNA bhavanti guNino gacchanti sAhAyyakam / cetaH kAJcananirvRtiM ca labhate prAyo'rthalAbho'paraH ___pApArambhaparAdanarthaviratizceti pratItA bhidA // 50 // na mithyAtvAt pramAdAdvA kaSAyAdvA pravartate / / zrAddho dravyastave tena tasya baddho(ndho)'sti nAzubhaH // 51 // [16-1]zubhaH zubhAnubandhI tu bandhacchedAya jAyate / pAramparyeNa yo bandhaH sa prabandhAd vidhIyate // 52 // dravyastave bhavati yadyapi ko'pi doSaH ___ kUpopamAnakathito'tilaghustathApi / kRtyo guNAya mahate sa na kiM cikitsA ___ klezo gadApagamanAya budhairvidheyaH // 53 // lokottare guNagaNe bahumAnabuddhiH zuddhiH parA svamanaso manujottamatvam / syAd dharmasiddhirakhile jagati prasiddhiH siddhiH krameNa jinapUjanato janAnAm // 54 // For Personal & Private Use Only

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50 zrImatsUrAcAryaviracitam zrIbarddhamAnamunipuGgavapAdapUjAsampAdanApariNatA varasinduvAraiH / mR [ 66 - 2 ] tvA gatA'maragatau kila durgatA'laM strItyAdipUjanaphalaM samayaprasiddham ||55|| kiJcAssgamo vidhiniSedha vidhAyakosa pAratrike skhalu vidhau sudhiyAM pramANam / dravyastave'sti sa ca nAsti ca yuktibAdhA saMsAdhikA'dhikamateH kramate ca yuktiH // 56 // samprApya ye narabhavaM jinazAsanaM ca saMsArasAgaravilaGghanayAnapAtram / dravyastavaM pariharanti jaDA janAste cintAmaNi samadhigamya parityajanti // 57 // devAdikRtyarahiNo gRhiNaH prahINAH zodhyAH satAmavamatAH pazubhiH samAnAH / janmA[67--1]ntare gurunirantaraduHkhadUnA dInA na kiJcana kadApi zubhaM labhante // 58 // evaM kRtvA kArayitvA yatInA mAhArAcaM yacchatAM nAsti doSaH / puNyaskandhaH kevalaM gehabhAjAM saJjAyeta svarganirvANahetuH // 59 // proktastulyaH kvApi yaH karmabandhaH sArambhatvAt sarvadA'styeva teSAm / itthaM cedaM proktayuktyAvaseyaM siddhAntArthaH zuddhabuddhayA'vabodhyaH // 60 // iSyate doSalezo'pi prabhUtaguNasiddhaye / yathA daSTAGgulIcchedacchekairjIvitahetave // 61 // kRSyAdikarma bahujaGgamajantughAti kurvanti [ 67 - 2] gRhaparigrahabhogasaktAH / dharmA randhanakRtAM kila pApameSA - mevaM vadannapi na lajjita eva dRSTaH // 62 // For Personal & Private Use Only

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dAnAdiprakaraNam evaMvidhasyApyabudhasya vAkyaM siddhAntabAhyaM bahubAdhakaM yat / dRDhAidaM zraddadhate kadaryAH pApe ramante matayaH sukhena // 63 // nAmeyAdibhiranyajanmani munevyasya lakSastribhiH tailAbhyaJjanatazcalatkRmikulaM kuSThAkulasyAkulam / saJcAryAnyakalevare varataro gozIrSalepaH kRto bhaktyAvezavazAdasau zivakarI gurvI cikitsA kRtA // 64 // tatastataM sukhaM bhuktvA nirantaramanutta[68-1]ram / lebhe zivamaho ! sAdhubhaktiH kalyANakAriNI // 65 / ' vahipluSTaM kauJcikazcojjayinyAM zrAddhaH sAdhu sAdhutailAdipAkaiH / citrAkAraizcArubhizcopacAraiH kRtvA kalpaM kiM na kalyANamApa // 66 // zraddhAluH kiM zrAvikA na zrutA sA __ zrIsiddhAnte vizrutA suzrutAnAm / nAnArUpairauSadhaiH saMskRtAnnaM ... datvA sAdhu yA'rzasaM prAcikitsat // 67 // [6.8-2]bhUyAMso'nye'pi kathyante puNyabhAjo jinAgame / kRtvA kRtyAni sAdhUnAM samprAptAH sampadaM parAm // 68 // grahItuM nAma kenApi bhAgadheyaiH paraiH param / sAdhUnAM prApyate dAtuM bhaktyA bhaktAdi kiM punaH // 69 // yasyAnnapAnaiH santuSTAH sAdhavaH sAdhayantyamI / svAdhyAyAdikriyAM sAdhvI tasya puNyaM tadudbhavam // 7 // braSe'tha vyAdhibAdhAyAmadhyA[69-1]hRtya vidhIyate / sAdhanAmauSadhAnnAdi zeSakAle tu duSyati // 7 // kiM vyAdhibAdhAH sAdhUnAM gauravyA yadi vA guNAH / guNAzced bhaktapAnAdi dAtavyaM vyAdhinA vinA // 72 // For Personal & Private Use Only

Page #385
zrImatsUrAcAryaviracitam bubhukSA ca mahAnyAdhiH svAdhyAyadhyAnabAdhinI / ArtapravartanI bhImA zamanIyA'zanAdinA // 73 // atha nyAyAgataM kalpyaM deyamuktaM na cAparam / yuktaM taduktaM boddhavyaM madhyasthaiH zuddhabuddhibhiH // 7 // anyAyenA''gataM dattamanyadIyaM hi niSphalam / tena svakIyaM dAtavyaM, svAmineti niveditam // 75 // [69-2]kalpyaM yogyaM tu sAdhUnAM dharmakAyopakArakam / vitIrNamapi nAyogyaM gRhNanti yatayo yataH // 76 / / yadA nyAyAgataM kalpyaM deyameveti kathyate / lomenAso ....namadAnaM vA nivAryate // 77 // tathA ca kalpye satyeva kazcid dAnAya durvidhaH / vidhatte bhinnamannAdi so'munA pratiSidhyate // 7 // vidhirotsargiko vA'yamuttamaM dAnamIdRzam / anyatra madhyamAdi syAnna tu doSAya jAyate // 79 // sarvatra cAsti nyAyo'yamutkRSTamupadizyate / anyattu na pratiSTamaduSTaM puNyapuSTaye // 8 // vyAkhyeyame[70-1]vamevedamanyathA na vratAdyapi / deyaM grAhyaM ca kenApi sampUrNavidhinA vinA // 81 / / atha kAlAdidoSeNa nyUno'pi vidhiriSyate / pratAdidAne saktA ye dAne'pyeSa samiSyatAm // 82 // ArambhavarjakaM vA dAyakamuddizya darzitaM kalpyam / deyaM kRtvA dadataH pratimApannasya bhaGgabhayAt // 83 // yo'pi kvacidapi samaye kRtvA dadato nivedito doSaH / so'pyevaMvidhaviSaye viduSA yojyo na sarvatra // 84 // [70-2] yadi vA'dhikRtya sAdhu sAmAnyenaiva nirnimittamidam / deyaM kalpyaM jalpitamanalpabuddhayA ca boddhavyam // 85 / / yasmAt sati nirvAhe bAlaglAnAdihetuvirahe ca / gRhNantyakalpanIyaM na sAdhavo vAritaM tena // 86 // For Personal & Private Use Only

Page #386
dAnAdiprakaraNam anirvAhe tu gRhNanti glAnAdezca prayojane / dezAdhapekSaM kalpyAdi tathA covAca vAcakaH // 87 // "kiJcicchuddhaM kalpyamakampyaM syAt syA[71-1]da kalpyamapi kalpyam / piNDaH zayyA vastraM pAtraM vA bhaiSajAdyaM vA // 88 // dezaM kAlaM puruSamavasthAmupayogazuddhipariNAmAn / prasamokSya bhavati kalpyaM naikAntAt kalpate kalpyam // 89 // " [prazamarati 145-46] grahISyanti na vA te tu jJAtumetanna zakyate / dAtavyaM sarvathA tAvat sAdhubhyo dharmasiddhaye // 90 // uktaM cetsenna(?) vA sAdhustaM tathA'pi nimantrayet / agRhote'pi puNyaM syAd dAtuH satpariNAmataH // 91 // kizcopadezena vinA'pi bhaktaH zaktazca datte hi yathA kathaJcit / mithyA[71-2] vicAraM ca karotyabhakta stucchasvabhAvaH svamadAnukAmaH // 92 // bhaktivyaktiH kathamiva bhavedAgatAnAM yatInAM yadyAhAraM na pacati gRho sundaraM sAdaraM ca / anyasyApi svajanasuhRdaH kRtyamaucityamitthaM gauravyANAM kimuta jagataH sAdhusAdharmikANAm // 93 // nAmApi sAdhulokAnAmAlokAdivizeSataH / ko'pi puNyairavApnoti dAnAdi tu kimucyate // 94 // eSTavyamitthamevedaM madhyasthaiH sUkSmadRSTibhiH / vidhAtuM buddhayate zrAddhairvandanAnyapi nAnyathA // 95 // prasthAsnoH [72-1] pathi vandArovicitrairyAnavAhanaiH / maharddhikasya zrAddhasya saMrambhArambhasambhavAt // 16 // na ceyaM kvApi siddhAnte niSiddhA kintu sAdhitA / sthAne sthAne'navadyAyA bandanAyA nivedanAt // 97 // For Personal & Private Use Only

Page #387
50 zrImatsUrAcAryaviracitam ArambhAntaramantare gurutaraM gehAdyasadgocaraM muJcatyatra samagramagrimaguNagrAmaM munermanyate / mAnyaM so'nyaguNAntaraM ca labhate chinyAt kvacit saMzayaM duSTA. tena na vandanA yadi vadeda dAne samAdhiH samaH (1) / 98 / / vandanAdiguNAnetAnanyUnAnabhivAJchatA / dAnaM vizeSato deyaM yat para[72-2] sthAnakAraNam // 19 // munInAM jJAnAdau bhavati bahumAnaH prakaTita stadanyeSAM mArgoM jinavacana bhaktiH parahitam dhane'nAsthAbhAvo gurupuruSakRtyAnukaraNaM kiyantaH kathyante vitaraNaguNAH siddhayanuguNAH // 100 / .. dharme sthairya syAt kasyaciccaJcalasya prauDhaM vAtsalyaM bRMhaNA sadguNAnAm / dAnena zlAghA zAsanasyAtigurvI dAtRNAmitthaM darzanAcArazuddhiH // 101 / / audArya vayaM puNyadAkSiNyamanyat saMzuddho bodhaH pAtakAt syAjjugupsA / AkhyAtaM mukhyaM siddhadharmasya liGgaM loka[73-1]preyastvaM dAturevopapannam // 102 // tIrthonnatiH pariNatizca paropakAre jJAnAdinirmalaguNAvalikAbhivRddhiH / vittAdivastuviSaye ca vinAzabuddhiH sampAditA bhavati dAnavatA''tmazuddhiH // 103 // sIdanti pazyatAM yeSAM zaktAnAmapi sAdhavaH / na dharmo laukiko'pyeSAM dUre lokottaraH sthitaH // 104 // sIdanto yatayo yadapyanucitaM kiJcijjalAnnAdikaM svIkurvanti viziSTazaktivikalAH kAlAdidoSAdaho / mAlinyaM racayanti yajinamatasyAsthAnazayyAdinA zrA[73-2]ddhAnAmidameti dUSaNapadaM zaktAvupekSAkRtAm // 105 / / apAtrabuddhiM ye sAdhau liGgimAtre'pi kurvate / nUnaM na pAtratA'styeSAM yathAtmani tathA pare // 106 // For Personal & Private Use Only

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dAnAdiprakaraNam - - - - paraM pAtraM sarvamuktaM jinAgame / / dAnaM tu nirguNebhyo'pi dAtavyamanukampayA // 107 // AhAravastrapAtrAdidAne pAtraparIkSaNam / kurvantaste na lajjante daridrAH kSudracetasaH // 108 // sarvajJo hRdi vAci tasya vacanaM kAye praNAmAdikaM . prArambho'pi ca caityakRtyaviSayaH pApAjjugupsA parA / hInAnAmapi santyamo zubhadRzAM [74-1]yeSAM guNA liGginA te manye jagato'pi pAtramasamaM zeSaM kimanviSyate // 109 // caturdazAda guNasthAnAt pUrve sarve'pyapekSayA / nirguNA - ------- duttare kramAt // 110 // sAdhavo duHSamAkAle kushiilbkushaadyH| prAyaH zabalacAritrAH sAticArAH pramAdinaH // 111 // saguNo nirguNo'pi syAnnirguNo guNavAnapi / zakayate na ca nizcatu mAnyaH sarvo'pyato muniH // 112 // guNAnurAgitaivaM syAd darzanAbhyunnatiH parA / loke'tra pAtratA puMsAM paratra kuzalaM param // 113 // [74-2]- du -tA guNApekSA doSopekSA dyaalutaa| udAratopakArecchA vidheyA sughiyA sadA // 11 // ekaM pApaM deyabhAve'pyadAnaM ___sAdhoranyannindayA nirnimittam / gRhantyuccaiH krUracittA varAkA pApaiH pApA naiva tRpyanti lokAH // 115 // khyAtaM mukhyaM jainadharme pradAna zrAddhasyoktaM dvAdazaM tad vrataM ca / dattaM pUjyaiH kIrtitaM cAgamajJaiH yuktyA yuktaM dIyatAM nirvivAdam // 116 // kaJcid dAyakamuddizya kazciduddizya yAcakam / deyaM ca kiJciduddizya niSiddhaM caitadAgame // 11 // For Personal & Private Use Only

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56 zrImatsUrAcAryaviracitam - - - -[75-1]- -rabhya sAdhubhyo'pyazanAdikam / na dadyAt pApino'nyApi dAnamenaHpravartanam // 118 // kanyAphalaM yathoddizya vApIkUpasarAMsi ------------halAdikam // 119 // utsargeNApavAdena nizcayAvayavahArataH / kSetrapAtrAdyapekSaM ca sUtraM yojyaM jinAgame // 120 // na kiJci - - - - - - - - - - - - - / guNadoSo tu sazcintya kRtyAkRtyavyavasthitiH // 121 // vidhIyate guNaH zuddhaH ISaddoSo mahAguNaH / ---------------- // 122 // - - - -[75-2] mamAgamajJapuruSAnApRcchaya dharmArthino dRSTvAziSTajanapravRttimadhunA zrutvAgame- - - / --- ------- ------ --- - - - -midaM vicArya nipuNaiH puNyArthibhiH sajjanaiH // 123 // dAnAbhAve bhavati gRhiNAM mukhyadharmaprahANaM sAdhUnAM ca sthitivirahato - - - - - / / ---dA jinapatimatasyAvadAtasya gurvI sUrAcAryairiti vitaraNaM sAdhitaM sAdhu yuktyA // 124 // // sptmo'vsro'vsitH| For Personal & Private Use Only

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