Sambodhi 1984 Vol 13 and 14

Author(s): Dalsukh Malvania, Ramesh S Betai, Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/520763/1

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RSS RSS AMBODHI JARIERLY ) SENDEN 106922 APRIL 1984 MARCH 1985 Nos. 1-4 ARCH 1985 Date 131 JORS SUKH MALVANIA | BETAI SHASTRI LD. INSTITUTE OF INDOLOGY, AHMEDABAD 9 WA

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FALINGE COPY AMBODHI .12] 1189 ARTERLY ) APRIL 1984 MARCH 1985 Nos. 1-4 106922. PA UNIVEA DRS SUKH MALVANIA BETAI SHASTRI L. D. INSTITUTE OF INDOLOGY, AHMEDABAD-9.

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: Editors : Pt. D. D. Malvania Dr. R. S' Betai Dr. Y. S. Shastri Board of Experts Pt. D. D. Malvania Dr. H. C. Bhayani Dr. E. A. Solomon Dr. M. A, Dhaky Dr. R. N. Mehta Dr. K. R. Chandra Dr. J. C. Sikdar Dr. R. S. Betai Dr. Y. S. Shastri

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Contents 106922 1-13 Refutation of Advaita Vedanta in Major Jain Works Yajneshwar S. Shastri Unpublished Inscription of Rana Sanga Raghvendra Manohar Kavyabandha or Vakyavinyasa R. S. Betai ____15 17-23 Conception of Maya (illusion) In Asanga's Vijnanavada Buddhism 25-34 Y. S. Shastri Bhatti as Quoted in the Durghatavitti 35-56 Nilanjana S. Shah 'Kasiraja' of Bhasa-An Appraisal 57-72 Sudarshan Kumar Sharma Buddhism Vs. Manusmrti. 73-78 Jaya R. Betai & Ramesh S. Betai Avidya - Its Asraya and Visaya 79-99 E. A. Solomon Vardhanana - Suri's Apabhrarisa Metres 101-109 H.C. Bhayani Origin and Development of Jaina Sangha 111-119 J. C. Sikdar Rasa and its Pleasurable Nature 121-134 V. M. Kulkarni jayasiMha siddharAja kA virupAkSa mandira (bilapAMka) kA abhilekha, saMvat 1168 . 1-16 / aravinda kumAra siMha citsukhAcArya ke anusAra svaprakAzatA kI avadhAraNA 17-39 gaurI mukarjI zatapadI praznottara paddhati-eka avalokana 41-52 rUpendra kumAra pagAriyA zrI vIrastava paDabhASAyukta) - sAvacUrI ke.bI vyAsa No. 10 ARU HP

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1-42 43-4 zAbarabhASyagata bhASAvicAra rDo. nArAyaNa kaMsArA zrI yazovijayajI mahArAjanI kAvyaprakAzadIkA tapavI nAndI satanA baLe pragaTele Abe harivallabha bhAyANI bauddha prAmANyanuM bhAna kareluM khaMDana lakSmaza va joSI Review 51-54 55-62. 63-80

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REFUTATION OF ADVAITA VEDANTA IN MAJOR JAINA WORKS* Yajneshwar S. Shastri History of Indian philosophy tells us that all the systems of Indian Philosophy developed in the atmosphere of freedom of thought. There was a tradition in Indian Philo ophical platform to present opponent's view first known as the Purvapaksa (prior view) and then establishment of one's own view by refuting opponent's stard point known as the Uttarapakla or Siddhanta (conclusion). This kind of method inspired the Indian thinkers to study thoroughly views of all others prior to the establishment of their own system of philosophy and gave thoroughness, perfection and catholic spirit to their system. Jaina philosopher's also following the same brodminded tradition, presented views of all the systems of Indian thought with considerable care and established their own principles refuting oppo... nent's view with logical rigour. But it is very interesting to note that just as great thinkers of other schools of thought such as Bhartphari, 1 Kumarilabhatta,? Prabhakara, 3 Jayantabhatla4 and Udayana, 5 wlio treated Only Advaita as real Vedanta system, similarly eminent philosophical personalities of Jainism presented and refuted only Advaita system of Vedanta in their writings. Even later writers who flourished after Ramanuja and Madhva mention neither Visistadvaita nor Dvaita system of Vedanta. Criticism of Upanisadic Atmadvaita or Brahmadvaita is found in early Jainagamas such as Sutrakrtanga and Visesavasyakabhasya.? The line of presentation and refutation of Advaita is more or less similar in all the major works of Jainism. Certain common features are found in both Jainism and Advaita Vedanta such as liberation as the highest goal of life, ignorance of Reality as the cause of our bondage, Law of Karma, Jivanmukti etc., still in certain other matters both the systems are diametrically, opposed to each other. Absolutism of Advaita Vedanta claims that, Reality is one without a second, this world is mere appearance and ultimately there is no difference between supreme Reality and individual soul. Jainism is a system of realism, dualism and pluralism. * Paper Awarded Muni Sri Punyavijayaji Research Prize by the All India Oriental Conference-XXXII, 1985.

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Y. S. Shastri It is a realism, because it recognises the reality of the external wor is a kind of dualism, because it advocates two fundamental realities Jiva (Soul) and the Ajivao (Matter) which are obviously controdic related to each other; and a pluralism on account of belief in plura of substance. 10 Advaita Vedanta believes in absolute non-dua while Jainism advocates non-absolutism or manysided theory of Re (Anekantavada). It rejects both the extreme view of absolute eternality as as absolute non-existence. It is a system of unity in difference, of one many and of identity-in-chiange. 1 1 According to Jainism Advaita Veda one-sided theory which rejects particularities and emphasises only one of Reality. It gives only partial knowledge of Reality and falls under sangrahanaya. 1 2 Logical Jiants of Jainism sucli as Samantabhadra, 13 Akalanka Vidyananda, 1 5 Prabhacandra, 1 o Hemacandra, 17 Vadidevasuri, 18 Mallise and others have severely criticised the Advaitic theory of n011- Brahman, doctrine of Maya and oneness of individual Souls. (Ekajivava Criticism of Advaitic conceptions are scatered in different Jaina wo A humble attempt has been made here to size them in to unity in av condensed form. Jain a thinkers argue that Advaitic doctrine of non-duality of Brahn and theory of Maya (i.e. illusory nature of the world) cannot be pro by any accredited means of knowledge. If it is provable by any means knowledge then there is duality of Pramana and Prameya.2. Frist of: existence of non-dual Brahman is contradicted by our perceptual expe ence. Perception reveals only the world of plurality. Daily experiences duality or plurality of phenomena cannot be repudiated as false app rance or illusory, because this difference is clearly seen and felt. The is no proof against this duality or plurality which is cognised in c normal experience. Where is contradietion in saying that potter fashio a pot with his sticks and eats his food with his own hand. The differen (such as potter and luis actions) between agent and action is even know by the ordinary people.21 If Advaitic view of non-dual Brahman is accej ted, then, the difference observed between the agent and the action cai not be possible. 22 The standpoint of the Advaitin's that one absolu transforms into many such as agent and action etc., also indicates dualit This is because one absolute never transforms itself into many withou the assistance of others, which means acceptance of duality between th assistant and assisted.23 The well-known example of shell and silver give

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Refutation of Advaita Vedanta in Major Jaina Works by the Advaita Vedantins to prove the ultimate falsity of the phenomenal world and oneness of Brahman, itself proves the existence of the shell and the silver as two different entities. In the same way, the statement of Advaitins that Brahman is one without a second and the world is just appearance24 proves the duality of Brahman and the phenomenal world which is different from Brahman.25 It is also not tenable to argue that one unitory self-identical Brahman appears as the plurality of phenomena just as in dream a plurality of facts is experienced though it is one Consciousness that only exists and is felt and thus existence of one absolute Brahman is not contradicted by perceptual experience. This is because even in dream as in wakeful experience, the consciousness of action is different from that of the agent because dreamcontents are produced by different memory impressions. 26 The viewpoint that the indeterminate (nirvikalpa) cognition which cognises existence of Brahman cannot be accepted as source of our experience, because we never perceive what is not determined by space, time and what is not other than the knowing Self. On opening our eyes we perceive specific existence determined by space, time, otherness and the like. 27 Granting that indeterminate cognition is a kind of valid source of knowledge, it must be accepted that, it will not only take note of what Brahman is, but, will also take note of what Brahman is not and thus, it leads to dualism of Brahman and non-Brahman. 28 Even the argument that perception has no power to deny the Reality, it only affirms, is baseless because affirmation always implies negation, a thing cannot be affirmed to be yellow without denying that it is black. Thus, affirmation and negation which are presented together are the positive and negative. aspects of a single Reality. Our perceptual experience instead of proving one Brahman, proves difference to be as integral to Reality as identity. 29 If perception only affirms Reality i.e. Brahman, then why not to state that it affirms this plurality of phenomenal world also. If it affirms both, then there is a dualism of Brahman and the world. Thus argument of the Vedantins that perception only affirms positive Reality, is not justified by our experience If Brahman is only real and this world is false, then Brahman could have been known in the first case of our normal experience and not this pluralistic phenomenal world. 30 Even the Non-duality of Brahman cannot be proved on the basis of pure logic also. When Vedantins argue that Atman is un-born, up-bound and always freed and thus, in reality, there is neither bondage nor liberation, etc., this is purely fabrication of mind and to prove such kind of Armau by inference will be completely imaginary. The Consequence of 3

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Y. S. Shastri this is attainment of an imaginary liberation.32 Bondage and liberi are facts and both cannot be regarded as illusory. Denial of distinc between them in definance of experience is nothing but embracing Scepticisin or Universal nihilism. 33 Il non-duality of Brahman is proved with the help of valid in fer which involves the proban (hetu) and the probandum (sadhya), then is cleut' admission of duality between the proban and probandum. 34 t'act is that both cannot be identical because, inference will be in unless both are admitted as two distinct facts. Again it will not be po ble to construct a syllogisin which demands different members. In infere one proves the probandun by means of proban, proceding from known to the un-known' which means inevitable dualism of the 'kn and the un-known'. It is also illogical to argue that so far as the oj nent's refutation is concerned the conditions of Inference, such as proban, the probandum and the example, are accepted as true by opponents and hence they are valid, because it will again lead to dual of one's own acceptance and the acceptance of the opponent.351f conditions of Inference (the proban, the probandum and the example) falsc and thus cognition of difference be considered as false, then t inference will be declared to be invalid, because no valid conclusion be drawn from false premises. If advaitins prove their theory of 1 duality on the basis of false premises, then we may obtain real fire fr the dream-smoke. 36 Ini addition to all these difficulties, the word duality' which occu. in the word Advaita itself indicutes acceptance of duality. 'Advaita' mes rejection of draita. Without acceptance of dvaita, its denial is also i possible. Nothing is contradicted unless it exists and thus, non-dual which contradicts duality, from this very fact accepts the existence duality. 37 Again, it is not plausible to argte that Brahman is supporti ground of all and is that principle of existence which runs through things and tunites them in one Reality, because it clearly involves ti dualism of a principle that runs through the things (anvety) and the thin through which it runs (antijamana).38 If the doctrine of Advaita is base on scriptural testimony and not on pure logic, then, dualism or pluralisi may also be said to be based on scriptures on the same ground. Eyen ucoeptance of scriptural testimony implies dualism of Agam (revelation) and Braliman i.c, dualism of vacya-vacakabhava, without whic these scriptures declare nothing. 39 Ontologically, scriptures cannot b identical with Brahman because the means of proof (Agama) and the

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Refutation of Advaita Vedanta in Major Jaina Works object of proof must be different. Otherwise they can establisli nothing, In fact, scriptural statements such as "All that exists is Brabinau", "Everything is that one Reality", ctc., which Advaitins quote in their support, prove dualism between all existing things of the world and Brahman.40 Even scriptures cannot be regarded as the essence of the Absolute, because, essence and possessor of essence must be numerically different. 41 Another important thing is that, as far as these vcdantic texts are concerned, Advaitin's interpretations are not to be accepted as final word. This is because there are other possible interpretations which are in harmony with dualism or pluralism as interpreted in Viscsavaayakabhasya. 42 If Absolute Brahman is self-proved, then there is no harm in accepting duality or plurality or voidity as self-proved truth. Self intuition cannot be considered as proof for the existence of non-dual Brahman, because, there is again an inevitable dualism between the proof (i.e. self-intuition) and the object of proof (ie. Brahman). If self intution is identified with the Absolute, then it cannot be considered as a proof for the existence of Brahman.+ 3 It is self-contradictory to say that self-evident pure consciousness is the contradictor of our normal cognition of plurality, because, it means, again admission of cuality of the contradicted and the contradictor.44 Even on the religious ground, the doctrine of non-dual Brahman cannot be accepted, because it means denial of distinctions between good and bad deeds, pain and pleasure, this world and the world hereafter, knowledge and ignorance, bondage and liberation. Thus, if this doctrine is accepted then the consequence is destruction of the moral fabric of human life. 45 If it is said that, Brahman is the only Reality and on account of Maya or Avidya, this apparent world exists, then again it is impossible to prove, either the existence of Mayn or Mithyatya (illusory nature) of the world by any means of valid knowledge. 4 o The fundamental objection against Advaitin's is, whether the doctrine of Masu (cosmic illusion) adopted to expluin this multiplicity of the phenomenal world is real or unreal. If it is real, tlien it destroyes the non-dual nature of Brahman and leads to an invitable dualism. If it is unreal, then, this world which is caused by Maya will not be possible. To say that Maya is unreal and still it creates this world is as absurd as to say that a woman is barren and that she is a mother. 7 And the vedantins themselves accept the theory that the real thing the world) cannot be produced from inreal thing.

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Y. S. Shastri Again, the very statement that Muya is indescribable i.e. neither existent nor non-existent on account of being existent in the state of mundane life and no more at the state of realisation, indicates that it is describable in terms of either existent on the phenomenal level or non-existent in the state of liberation.49 To say that Maya is indescribable, is self contradictory like saying that I am silent throughout the life and my father is bachelor. 50 If we grunt that Maya exists, then where does it exist ? Neither Braliman nor jiva can be locus of Maya. It cannot exist in the supreme Brahman which is pureconsciousness by nature. If it exists in Brahman, then Brahman cannot be called pureconsciousness on account of being associated with Maya. Even individual self is pureconsciousness by nature and in essence, not different from Brahman and thus free from all taint of Milya. If Maya is an independent reality like Brahman and co-eval with it from the beginningless time, then it will be an impossible task to annihilate it by any means of liberation and the consequence of this indestructibility of Maya is an eternal bondage of the soul. 51 It is argued that Maya exists (Bhavaripa) but it cannot be eternal like Brahman nor cannot be an independent entity. Though it is not capable of being deterinined by logic, still the denial of its existence would be contradiction of a selt fact and without adopting this doctrine of Maya it is not possible to solve the problem of relation between the Absolute and phenomena, individual self and the Brahman, real and the unreal. 5 2 Here, again, one may argue why should such kind of illogical and irrational concept be accepted at all ? Instead of postulating this kind of unreal principle as the cause of the world, it is better to accept the view that the world is both different as well non-different from the Brahman. The relation between the Absolute and the world is to be identity-cunt-difference. An advantage of accepting this view is that there is no necessity of denying any one of the felt facts-the world and its cause-the Absolute. 5 3 Again, the unreality of the world cannot be proved. Argument of the vedantins is that real is real always, remains constant at all the times and is free from origin and destruction, increase and decrease. But things of the world are subject to constant change, decay and death. Thus they are unreal. This Vedantic position can be put in the following syllogistic form; "world is unreal, because it is an apparent reality, that which is apparent is unreal (as for instance) silver on a shall, therefore, this world is unreal because of its apparent nature. 54 This word, "unreality" of the

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Rufutation of Advaita Vedanta in Major Jaina Works Vedantins can be understood in three alternative ways :-absolute nonexistence, mistake or one thing appearing as another and indescribable. The first two meanings are denied by the Vedantins because, the former view leads to usatk hyati, which is accepted by some Buddhists and latter view is Viparitakhyati, which involves two reals: the thing which is mistaken and the thing as it is mistaken. The third alternative that it means 'indescribability' is also not plausible because everything has corresponding expression for it in language, for instance, this is a table', 'this is a sarala tree' etc. and what gives birth to an expression in language is either an object or a piece of knowledge. Again, an object must be either real or unreal; to deny both the alternatives to a thing is meaningless, only one of them can be denied. If indescribability of thing means 'ninsrabhavattva (i.e, unsubstantial) i.e. it is not what is appears to be, than it leads to vipuritakhyati. If it is understood in the sense of un-knowability, then the very argument that a thing is un-substantial because it is unknowable indicates that the thing is not absolutely un-knowable. And again, this apparent world cannot be, talked about due to unknowability and it cannot be made the subject of the syllogism such as the 'world is unreal, because it is an apparent reality', etc. If the world is un-knowable, then it could not be predicated of the world. Thns, unknowability is inconsistent with the hetu i.e. pratiyamanatva. If unknowability means that a thing is not really as it appears to us, then it cannot be said as un-knowable, because, liere, a thing is known differ ently from what it is, which is again principle of Viparitak hyati, un-acceptable 10 Vedantins. Even direct perception of plurality of thing of the world such as table', 'Chair', 'Sarala tree' etc. disapproves the doctiine of indescribability of the world. 55 This doctrine of unreality of the world of Advaitins can be refuted by providing counter arguments such as "world is not false, because it is different from a non-existing thing, that which is different from nonexisting thing is not false, as for instance the soul, this world is so, hence, it is not false".56 This counter argument makes it very clear, that, it is irrational to accept the vedantins view that the soul which appears as a reality in our apprehension is only real and other things are unreal which also appear as real in our apprehension. If it is said that inference proves the unreality of the world then, it can be argued that "Is syllogism which is supposed to prove the unreality of the world is part of the world or is it separate from it? If it is separate, then is it true or untrue ? It cannot be true, otherwise the whole world will become true, It cannot be untrue, because, it proves nothing. If it is part of the

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Y. S. Shastri world then, it is unreal like the rest of the world and cannot accomplish its task of proving unreality of the world.57 If it is said that an argument has a practical validity and serves well as a working theory, then we have to accept that an argument is real, and it will destory the funda. mental position of the Advaitins that nothing besides Brai man is real. 38 Even scriptural texts such as 'Sarvam Khalu idam Brahma' etc. instead of proving un reality of the world prove reality of the world and Brahman i. e. all existing things of the world and Brahma11.39 Even Advaitic one soul theory is not tonable because this view is again contradicted by perceptual experience of plurality of individual selves. Like Sankhyas, 6 e Jainas argue that, if Arman is only one then birth and death, bondage and liberation, pain and pleasure etc., should be one for the whole universe, if one person is blind or deaf, all should be blind or deaf, if one acts, all should act in the same way, if one suffers or enjoys, all should similarly suffer or enjoy. If selves were one. bondage of one should have meant of bondage of all and liberation of one should have meant liberation of all. But what we find in the world is of a nature which is quite the opposite. 01 If Amman is one then births of different kinds of beings such as hellishi, hunan, Divine, etc., are not possible. If Arnian is one and all pervading, then way is not consciousness seen innert things such as pot, stone etc, ? Again, there will be nc difference between liberated and bound Soul, preceptor and pupil, child and wise and so on.. 2 Jiva is different in cach body(pratiksetram Bhinnah) 03 and thus, individuals are born and die at different times, their actione and experience are diverse in nature and so on. There cannot be absolute indentity between Jiva and Brahman be cause, in that case mundane world of different individual selves will be impossible to conceive on account of inseparability of Jiva from ever libcrated supreme Brahman. It also cannot be said that Atmar seems to be different on account of bodily adjuncts but essentially one because, in that case, just as after destruction of pot its space is also freed. similarly, when body is destroyed every one will be liberated auto no need of means of liberation. consequently no one will try to achieve this goal and whole science of liberation will become purposeless 67 and theory of karma, rebirth etc. collapse to the ground. If it is said that, on account of Samskaras (impressions) every jive is not freed immediately after destruction of the body and become object of trasmigration then the question is whether these samskaras o

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Refutation of Advaita Vidanta in Major Jaina Works dividual jiva are specio-temporal or all-pervading like ether. If they e limited by space and time. then the man died at particular place, to y at Citrakuta must born in the same place, because Samskaras cannot ivel from one place to another heing inactive and unconscious (because oduct of unconscious avidya), Samskaras cannot also be allpervading cause in that case, no place and no soul, even liberated, will be free om clutches of all pervading Samskaras and these Samskaras might bring erated man back to this mundane world. So, it is not possible to prove e oneness of souls and it is more wise and practical to accept the view plurality of selves, 65 To sum up, Jainas point out that Advaitin's arguments that reality is le without a second, on account of Maya this world appears as many ivarta) and this appearant world disappears after destruction of Maya and alisation of Brahman, and Sravana, Manana and Nididhyasana are the eans of liberation, are meaningless like discription of the barren woman n, because the existance of non-dual Brahman or Atman cannot be oved by any available means of knowledge, 66 Now, all these objections raised by Jainas are generally found in the ritings of Ramanuja 67 and Madhva.68 Possible answers are found in the orks of stalwarts of Advaita Vedanta such as Sankara 69 and his followrs70 which certainly deserve separate treatment. It is also very important note that, though Jainas criticise the some of the doctrines of Advaita, ill some Advaitic trends are steeped into Jainism.71 And there was trend reconcile Jainism with Advaita and other systems of Indian Philosophy. or instance, Yosovijaya72 a 17th century Jaina stalwart proclaims that inism has no quarrel with any other system of Indian thought. (ABRIVIATIONS used in Notes) ambodhi XIII-2 A. S. A. M. N. K. P.N.T. R. K. A. - S. M. S. R. S. S. P. S. V. T. S. V.S.B. 1. 1 Asfasahasri Aptamimamsa Nyayakumudacandra Pramananayatattvalokalankara 9 Ratnakaravatarika Syadvadamanjari Syadvadaratnakara Satyasasanapariksa Siddhiviniscaya Tattvarthadhigamasutra Visesavasyakabhasya F

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Y=. S. Shastri NOTES "Yatra drasta ca drsyam ca darsanam cavikalpanam: Tasyalvarthasya. satyatramahustray yanta vedinah" vakyapadiya-ed ; J. M, Sukla; Pub.. L. D. Institute of Indology, Ahmedabad-1984. 2. "Dvaitapaksat paranudya budhyasuddhisamasrayat. Paramatmanamevai kam tattvam tattvavido viduhu"-Brhatika, quoted in Vedantadarsanam' (R. P.), Pt. S. Subrahmanya Sastri, Pub. Varanasiya Sanskrit Visvavidyalaya, 1967. 3, "Yastu Brahmavadinamesa niscaya padupalabhyate na tat tathyam, yannopalabhyate tattath yamiti namastebhyo"-BIhati, Part-I, Pub.. University of Madras, 1934, p. 239. 4. "Atra tavat vedantina shuh......... nityasukhamatmano mahatvavadastity Agamaprananyadabhyupagamyatam. Tacca Samsarada sayam avid - varanava fena nanubhiyate" - Nyayamanijari-17, Apavarga pariksa, Pub. Oriental Institute, Mysore, 1983, p. 431-2. 5. "Suddhabuddhasvabhava ityaupanisadah"-Nyaya Kusuma Ajali -1, Pub. Chowkhamba Sanskrit Series, Benareas, 1912, p. 4-5. "Evamegeti jappanti nanya arambhanissia, Ege kicea sayam pavam, tivvam dukkham niyacchai"-Satrakttanga-1-10, and see 8.9.11. Ed. Ambikadatta Oza, Pub. Jaina Jnanodaya Society, Rajkot, V. S. 1993, p. 31-35, 7. "Visesavasyakabhasya-II, Gatha 2036-2045, Pub. L. D. Institute of Indology, Ahmedabad-9, 1968. 8. (a) "Brahmasatyam jaganmithya jivobrahmai va naparah". Brahmajnanay alimala-verse-20, works of Sri Sankaracarya, Vol. 16, Vanivilas Press, Srirangam. p 224. (b) Bhamati-mangala verse 1-Brahmasutra Sankarabhasya with Ratnaprabha, Bhamati and Anandagiri Vyakhya, ed. Mahadev Shastri Bakre. Pub : Nirnayasagara Press, Bombay, 1909. 9. Tattvarthadhigamasutra with Siddhasenagani tika (T. S.) I-I-4 Ed. H. R. Kapadia. Pub : J. S. Javeri, Bombay, 1926. (a) T. S. I-V-2. (b) Pramananayatattvalokalankara-VII, 56, ed. H. S. Bhattacharya, Pub. Jaina Sahitya Vikas Mandal, Bombay, 1967. p. 560 11. $addarsana samuccaya with Gunaratnasuri tika. Ed. Mahendra Kumar Jain, Pub : Bharatiya Jnanapitba, Kasi, 1969. p. 344

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Refutation of Advaita Vedanta in Major Jaina Works 12. (a) Akalanka Siddhiviniscaya with tika. Ed. Mahendrakumar Jaina, Pub Bharatiya Jnanapitha, Kasi, 1959. p-11, p. 677-78. (b) P. N. T. VII-13, 15, 16, p. 518-520. 13. Aptamimamsa 24-27. Ed. Pt. Gajadharlal Jain. Pub: Bharatiya Jaina. Siddhanta Prakasini Sanstha, Benares. 1914. 14. S. V. II; p. 463-468; 494, 677, 678. 15. a. Astasahasri, ed. Vansidhar, Pub: Nirnayasagar Press, Bombay, 1915, p. 157-163. b. Tattvartha Slokavartika, Ed: Manoharlal Shastri, Pub:-Nirnaya Sagar Press, Bombay, 1918. p. 25-26. Satyasasanapariksa, Pub Bharatiya Jnanapitha, Kasi, 1964. p. 1-9. 16. Nyayakumudacandra part-1, p. 63-64; 147-155, Part-II p.-808, 812, 830-838, ed, Mahendrakumar Shastri, Pub: Manikcandra Jaina Granthamala, Bombay, 1938, & 1941. 17. Anyayogavyavacched ika with Syadvadamanjar1-13. Ed. Jagdiscandra Jain, Pub Ravajibhai Chaganbhai Desai, Srimadrajachandrasrama, Agas, 1970. 18. P. N. T. I-15, VII. 13-17 and 56. C. 11 19. Syadvadamanjari, ed. A. B. Dhruva, Pub Bombay Sanskrit and Prakrit Series, 1933. p. 77-83 20. S. S. P.: p-7. 21: A, S. p-158. 22. (a) Tattvartharajavartika, Pub Bharatiya Juana Pitha, Kasi, 1953. p. 21. (b) A. M. 24. (c) A. S. p. 158. 23. S. S. P. p. 6-7. 24. "Anirvacyavidyadvitaya sacivasya prabhavato vivarta yasyaite viyadani. latejo avanayah, Yatascabhudvisvam caramacaramuccavacamidam namamastadbrahmaparimitasuk hajnanamamrtam"-Bhamati-Mangala verse-1, quoted in S. S. P., P.-2. 25. SS. P. p.2. 26. A. S. p-158. 27. S. S. P. p-4. 28. S. M. p-82. 29. S M. p-79 30. S. S. P. p-8. .:

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Y. S. Shastri at 31. Mandukyopanisad with Gaudapadakarika and Sankarabhagya-1 hyaprakarana-Verse 32, Gita press, Gorakhpur, V.S. 1993. p.: 32. T. S. V. p-25-26. 33. (a). A. S. p-159. (b) S. S. P. p-7. 34. (a) A. M. 26. (b) A. S. P. 160-161. 35 (a) A. M. 24. A.S. p-158. 36. S. S. P. p.7. 37. (a) A. M. p 27. (b) A. S. p-162. 38. S M. p. 83. 39. Vac.yavacakabhavalaksan154 dvaitasyaivatatrapi darsanxt-S. M. 40. (a) S. M. p.-83 (b) S. S. P. p-5. 41. S. S. P. p-6. 42. V. S. B. II, gatla 2036-2045. 43. A. S. P-161: A. S. p 158. 45. (a) A. M. 25. (b) A. S. p-159. 46. A. S. p-161-163. 47. Anyayogavyavacchedika with Syadvadamanjari verse-13. 48. Mandukyopanisad with Gaudapadakarika and Sankarabhasya-Ads prakarana, verse-28, p. 164-165. 49. (a) N. K. Part-I, p. 63. (b) S. S. P. P-8. 50. S. S. P. P-8. 31. A. S. P. P-9. 52. Suresvara--Sambandhavartika-175-181, ed. Kasinatha Sastri Ag. Pub : Anandasrama Press, Pune, 1982. P. 55-57. 53. A. S. P-163 . 54. (a) S. M. P-78. (b) Ratnakaravatarika ed. Hargovindadas, Pub. :- Dharmabhyudi Press, Benares, Vira Samvat-2437. P-34. 55. (a) R. K. P. 34-35 (b) S. M. P. 78-79. 56. (a) R. K. P. 34-35. (b) S. M. P. 80.

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Refutation of Advaita Vedanta in Major Jaina Works 37. S. M. P-80. 58. S. M. P-80. 59. (a) A. S. P--161. (b) S. M. P-83. 60. Sankhyakarika-verse-18, Pub : Chowkhamba Sanskrit Series, 1963. 61. Syadvadaratnakara-V. Pub :-Motilal Ladhaji; 27, Bhavanipeth, Pune, Vira Samvat 2457. P-1094. 62. Silanka-Sutrakstangataka ed. Ambikadatta Oza, Mahavira Jaina Inanodaya Society, Rajkot, V. S. 1993, P. 30-35. 63. P. N. T. VII-56. 64. S. R. P-1095 65. S. R. P-1095-6 66. S. S. P. P-7 67. Sribhasya-part-I, ed. Vasudev Shastri Abhyankar, Nirnaya Sagar Press, Bombay, 1914. P-77-135. 68. Anandatirtha (Madhya) - Mayavadakhandanam, Pub : T. K. Venkata carya, Srividya Printing Press, Kumbhakonam, 1929, P-1-15. 69. (a) Works of Sarkaracarya. (b) Sambandha Vartika (c) Advaita--Siddhi, ed. Anantakrishna Shastri, Nirnayasagar Press, Bombay, 1917. (d) Madhvatantramukhamardanam-ed. Pt. Ramanatha Diksit, Hanu manghat, Benares-1941. 70. (a) "Samalam nirmalam cedamitidvaitam yadagatam. Advaitom nirmalam Brahmatadikamavusis jate", Yasovijaya-Adhyatmopanisat prakarana, II-40, p. 152. Adhyatmasara, Adhyatmopapisad, Jhanasara prakaranatrayi, pub. Sanghavi Nagindas Karmacanda, Jamnagar, V.S. 1994; (b) "Advaitic Trends in Jainism"- The Jains Antiquary, Vol. XXIII 1985, p. 6-7. 71. "Abaddham paramarthena baddhanca vyavaharatah. Bruvanobrahmavedanti nanekantam pratiksipet".-Adhyatmopanigat prakarana-I p-50, and 4549 and 51.

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UN PUBLISHED INSCRIPTION OF RANA SANGA Raghvendra Manohar Rana Sangram Singh (Rana Sanga) is counted among the great warriors of Indian History. Hero of many fierce battles Sarga fought bravely with Babar in March 1527 A.D. (1584 V.S.) in the famous battle of khanwa. Sanga was wounded and taken to a safe place. Except this information we do not know anything authentic about Rana Sanga thereafter. Especially where did he die ? When did the end come ? In this context it is submitted, that during my research tour I have traced a very important inscription in the town Diggi (Malpura). Diggi is a Principal Thikana of Khangarots and is about 85 K.M.S. from Jaipur. The inscription under discussion is inscribed on a black stone fired in the outerwall of Sita Ram ji temple situated adjacent to the fort. The inscription clearly mentions about death of Rana Sanga and discribes the rituals performed later on. It is quite clear from the inscription that Sanga was alive for three months after the battle of khanwa and most probably he died in Diggi in June 1527 A.D. (Jeth Budi 13; V.$. 1584). The text of the inscription is as follows: THATA Fca aa P448 (1584) ace at *(13) fit Taft soft crot BiH Faftat......attargalatarskattur ftarea azt musadI atrInAma tIvADI sAThe (1) kapilamuniprasAda mAthumarAna pIpAtasyaputranaraataet Fag r etate (?).........TE Steret grotere saMvAda subhavaloki /

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KAVYABANDHA OR VAKYAVINYASA (According to Narendraprabhasari) R. S. Betai Introductory It is known to all more or less that Sabda and Artha constitute the medium through which a poet's expression of emotions and also poetic. beauty take shape. The hammer and chisel of the architect, the paper, brush and colours of the painter, the bodily grace and movements of the dancer, the voice and instrument of the musician-just like these the poet's media are Sabda and Artha. As the poet gives shape in Kavya to his own experience of poetic inspiration, he makes use of typically unique Sabda and Artha. These he uses as per his own pleasure and free-will, extracts from these Sabda and Artha, far greater and sweeter meaning than they are capable of yielding ordinarily and thus gives new life to them. Sabda and Artha thus constitute the body of Kavya, and still they are not just the body or Kavya, they are much more than this. The poct therefore, consciously, in his state of training and unconsciously, naturally and effortlessly in his state of attainment, concentrates all the more on the typical uniqueness of Sabda and Artha. The originality and novelty which he imparts on these, and their new capacity to yield varied indescribable shades of meaning- all this leads to the discussion on and analysis of "Sabda and Artha in Kavya"; "word-power in poetry"; "Vakyavinyasa in Kavya" etc. by the literary critics. In Alankaramah dadhi In his A.M., NPS states that his thinking is inspired and enriched by the thinking of his able pradecessors. Still, his thinking is no doubt ocean-like as the title of the work claims. Again, in the evolution of style, methodology, expanse, illustrations, internal arrangement, poetic thought etc., NPS exhibits a uniquely original scholarship and grasp. At several places and in some contexts, he has developed some doctrines that are uniquely original and his own positive contribution to poetics. Several proofs of this are available to us in this vast work. Here, we take up his discussion on Kavyabandha or Vakavinyasa.2 Abbreviations used in this Paper-NPS-Narendraprabhasuri; A.M.Alankaramahodadhi, Ananda-Anandavardhana, Abhinava-Abhinavagupta. Sambodhi XIII-3

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R. S. Betai Vakyavinyasa Karikas zANAllikhitamANikyakAntikalipadaM padam / ardhanArIzvaraspardhI yatra saGghaTTanakramaH // girAM kimapi lAvaNyaM taraGgayati yaH param / vastu kizcidivAbhAti na kiJcidapi yadvazAt // majjatIva kSaNaM cetaH snAtIva sudhayA kSaNam / mAyatIva kSaNaM yatra vilIyata iva kSaNam // amandatadvidAnandakandakandalanAmbudaH / ko'pyasau vAkyavinyAsaH kandha iti smRtaH // / 2.17.20 // Here, in the four karikas, first of all, NPS expresses these- main thoughts about Vakyaviayosa or Kavyabandha. (1) Words to be used in Kavya should be those that are very carefully chosen, they should be lustrous, as it playing most naturally in the poetie composition. Words of our daily use strike on and get sharpened by being scratched on a grindstone in form of the Pratibha of the poet and attain to a uniquely novel, and indescribable artistic shape. Every word used in Kavya should strike us, as a lustrous jewel, as sahsdaya readers. (2) Word and word as also word and meaning in Kavya are so very much indivisible, conjoined and fully befitting one with the other that, while reading a poctic composition and tasting of its sweetness and charm, the readers experience only their oneness and unity, and their invariable association. This leads to the experience of the picture of a unique wholesome beauty in Kavyal. Every Kavya is charming, beautiful, swect and delightful in its own way. The sanghatanakrama in Kavya bcing competitive with Ardhanorifrara is precisely this (3) When a poem is enjoyed as one, as a unity, in its wholesomeness, naturally this becomes possible because the words used by a poet become eloquent and lively with an extraordinary, uncommon meaning. This leads to an aesthetic experience that is awe-inspiring. This capacity of yielding an indefinably excellent novel aesthetic experience and aesthetic delight that is found in a poet's speech, moves sportively like the waves of flowing and running water. This poetic speech now may and then may not give a faint picture to some extent of poetic matter. This should lead us to conclude that in poet's speech, both Vacya and Vyangya are

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Kavyabandha or Vakyavinyasa jointly at work. Vyangya of course as also Vacya should be precise, effective, beautiful, unparallelled in Kavya. Only when this happens, will the oneness of the hearts of Sahrdayas, who are to be won over with Vyajand of Kavya at its supreme heights, become possible. 19 (4) Through the reading of such a Kavya, the Sahrdaya reader has varied delighting experiences, which win over oneness with him, bring about Samvada of the emotions of the heart with those of Kavya. He gets totally merged in, lost as it were, in the all-pervasive Ananda of otherworldly taste of Rasas. We can go a step further and say that this experience of wonder, of awe is not momentary or confined only to the time of reading. Even when he later remembers his experiences when he read and enjoyed Kavya and got lost in the Ananda that it yielded, the whole experience is refreshed and he is again overcome by that same merger in the Kavyabhavas that he experienced at the time of reading. With these four basic points laid down in the Karikas, NPS further analyses these four and other allied points and tries to throw further light on Vakyavinyasa, in the Vetti. The Padas used in Kavya, must of necessity, be bright and also lustrous. Here, being lustrous does mean being endowed with Kantiguna but not that only; it also means the Padas becoming rich in exquisitely. fine sense and thus highly effective and appealing. The Bandha like Ardhanarisvara means that we should not come across in Kavya, the slighest apprehension or consciousness of the joints between word and word, word and sense, sentence and sentence, and so on. Here, in every respect, we must experience only unity, oneness; it shall ever be wonderful unity, in which the links between meaning and emotion, emotion and emotion etc., get lost. The Vakyavinyasa of a poet brings about a constant flow of the charm, delicacy, sweetness and artfulness of Kavya, it flows as if in waves, and endless series that is regular, shapely and effortless. The peculiar trait of Kavya as Kavya, as NPS explains further, is that the ordinary becomes extra-ordinary, the unpalatable becomes palatable, the dull becomes extremely charming. This explains the Alaukikatva of Kavya in a way. Again, this Vakyavinyasa endows Kavya with an inherent capability to attract in an unusual as also uncommon and extraordinary

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R. S. Betai manner, the heart of the Sahirdaya and to win him over in love. This Vak yavinyasa gives to the Sahrdaya, a unique experience of nectarbath and yields to him, varied and ever beautiful experiences beginning from this Amftasnana to ultimate experience of the complete merger of his personality in the beauty, charm, appeal and delight of Kavya, so that on his part it is loss of his seperate identity or, to state in other words, his personality becomes cxpanded like the expanse of human experiences that Kavya leads to, in its own original way. Thus, the uniqueness and typical traits of Vak yavinyasa in Kavya cannot be described to the full inspite of all efforts. That is precisely thie meaningfulness of Kavyabandha, the ideal of which ranks very high in NPS. Analysis of the Views This discussion on the use of Padas in Kavya as also Vakyavinyasal or Kavyabandha, in the Karikas and Vrtti, gives a fine expression to NPS's conception of it in AM. It also analyses and reveals the unique powers and capabilities of use of words in Kavya; it also reveals at the same time, how poetic speech very much differs from common worldly speech. Ananda states : dhvaneritthaM guNIbhUtavyaMgyasya ca parigrahAt / na kAvyArthavirAmA'sti yadi syAtpratibhAguNaH // vAcaspatisahasrANAM sahasrarapi yatnataH / nibaddhA'pi kSayaM naiti prakRtirjagatAmiva // ... The same truths apply to NPS's conception of Vakyavinyasa that creates Dhvani par excellence of Kavya.The alaukikatva -other worldliness-of beauty and its quite unconimon experience, expect their own charm in the limbs of a youthful girl and also an uncominon identity of all these that constitutes beauty of the girl. The same truth applies to the body of Kavya. The experience of poetic charm, known as Lalanalavanjaprakhya by Ananda (Dhr. 1.4)dlepends almost entirely on kavyabandha. Still liowever, kavyabandha is shaped by and is decisively clependent upon the poetic experience and enjoyment of the Sahrdara. When therefore, NPS analyses kavyabandh strictly bearing in mind this experience of the Sahirdaya, he brings abou

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Kavyabandha or Vakyavinyasa 21 a get-together, a trivenisongama of the poet, vakyavinyasa and the sahsda ya reader. This definition of kavyabandha seems to treat as a complete identity kavya, the poet and the sahrdaya and consequently all the three are known to us together. This definition defines all the three in the fewest possible words, the creative artist and his creative experience,kavya and the saltdaya. NPS analyses and tries to lay down in clear, effective terms, what a poetic creation should be, in which language it should be, and what it shall give and not give to the sahrdaya reader. His conception of words-power in poetry naturally evolves with this. This is the precise attainment of the sutra-like karikas and the Vrtti thereon. Important thoughts that are the outcome of this discussion and analysis can be laid down in these words. The day-to-day worldly language is the same as poetic, still, day-to day worldly language is not the same as poetic language, in this sense that a poet's word and sense born thereof, and the happy unity and oneness of the two, give to the Sahsdaya reader, an experience of so many varied meanings and host of emotions. NPS has analysed these in his AM. This word and meaning and their identity can yield different meanings and experiences to different readers, in tune with their varying mental and emotional states and the resultant Sahgdayatya very often with every reading, in case often of the same reader. In a similar manner, this: word and meaning and their identity in Kavya and the resultant unique charm can yield different poetic experiences to different readers according to their differing Sahtdayatva, its differing status with each reader. Whatever it may be, the world of emotions and the varied experience of poetic charm, aesthetic experience as it is called, that is created with reading and enjoyment of Kavya, givcs in the end, to the right Sahrdaya's heart a happy, delighting concentration, and the resulting identity of the reader with the emotional world of Kavya and the aweinspiring experience of forgetting ones self. That is the reason why this indefinable experience surpassing all language and expression is known by NPS as unique, unparallelled, indescribable. Following the preceding Acaryas, NPS lays down in AM 2-30 and clsewhere the threefold sense and the supremacy of Dhvani including Rasa; but still lays down that the peculiarities of Kavya do not end with this. This shows that even though NPS follows predecessors in this, his approach and analysis are original and very very clear. His discussion, though brief, is profound. On the other side, this is a proof

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R. S. Betai of the fact that poetry is an art that is ever new, ever fresh and ever developing towards the perfect. This uniqueness and indefinability of Kavya slines forth in poetry through beauty of word and meaning in Kavya. A total identity and happy combination expected between the two is systematically brought forth in Kavya through his Vakvavinj asa or Karyabandha. For this Vaicitrja of Sabda NPS uses other words such as Sobha, Carutva etc. This proves one inore specific fact that Sabda, be it Vacya, laksya or Vyangja in Kavya, must of necessity be charming; it must be appealing to the Sahrdaya, pleasing and delighting to him. To NPS, this charm and appeal of Kavya constitute its Satya. When NPS states that the poet brings about a profound wave-like flow of speech in Kavya, it is in this sense. Indirectly NPS also lays down that in Kivya, Sabda and Artha, their identity, their wholesomeness, their Vinyasa, everything should be uniquely rieh in beauty, it should be delighting to the Sahrdaya. Behind this, a unique other beauty of charmingness evolves out of the individual beauty of Sabda and Artha in Kavya; it is indescribable mental comprehension; it is only to be experienced. The Sanghatana being like Ardhanarisvara means the absence of the consciousness of the Samdhis of all these, but not that only. It also means their unique oneness and an awe-inspiring experience of the incomparable Carutva of Kavya born there of. Only this can endow different experiences of Bhavas, of course according to his own Sabrdayatva. NPS knows these experiences as indefinable and unique. He refers to their vast variety and knows this as bathing, merging, diving being lost in the nectar of Kavya. Here, the basis of all this is this typical Vikyavinyasa, i.c., the Carutva of Subda and Artha that give shape to it. Here, the pratibha of the poet extracts greater, varied and charming Artha Irom Sabda and Artha of Kavya, at his own sweet will. Bilhana earnestly requests a poet.-- sAhityapAthonidhimanthanotthaM karNAmRtaM rakSata he kavIndroH / This type of carnest request is to be found even in this depiction of the richness of Vakyavinyasa. This brings NPS near to this view of Sabda and Artha when used in Kavya api vAgadhipasya durvacaM vacanaM tadvidadhIta vismayam / And when this capacity to give birth to Vismaya is there, it is also true that

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Kavyabandlia or Vakyavinyasa kiM kavestena kAvyena kiM kANDena dhanuSmataH / parasya hRdaye lagnaM na ghUrNayati yacchiraH // NPS knows this experience of poetic cxcellence as sudhasnana. It means becoming completely engrossed, merged and lost in Kavya, then to taste of and experience its sweetness and amtatva that delights the reader and widens the boundaries of the readers personality and his Citta far and wide. It can also mean experience of immortality in moments of tasting of poetic charm for man the mortal. Thus NPS includes Karyakala in those happy elements with which the Almighty has endowed and enriched man the mortal to experience and delight in immortality for some blessed moments in life. With this, NPS comes very much in proximity of the views of Abhinava when he states: apUrva yadvastu prathayati vinA kAraNakalA jagadgrAvaprakhyaM nijarasabharAtsArayati ca / kramAtprakhyopAkhyAprasarasubhagaM bhAsayati yat sarasvatyAstattvaM kavisahRdayAkhyaM vijayate / / This can very well be considered a remarkable achievement of NPS, who, in matter of the discussion oji Vakyavinyasa comes very much near to some of the views of a great modern western critics. To cite one such view, of W Levis ...-..-- - --- by which words are charged into something beyond themselves, an arrangement transmuted into the language of another world: a language in which the very shape and size and texture of words, their resonance, their position and significance become, as it were, charged with tremendous or mysterious or ravishing music." Thus, the analysis of NPS in the matter of Vakyavinyasa or Kavyabandha is very much near to the secret of the very essence of poetry. Foot Notes 1. nAsti prAcyaralakArakArairAviSkRtaM ca yat / kRtistu tadacaH sArasaMgraha vyasanAdiyama II 2. ko'pyaso vAkyavinyAsa: kAvyabandha iti smRtaH / / 2.20

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CONCEPTION OF MAYA (Illusion) IN ASANGA'S VIJNANAVADA BUDDHISM Y. S. Shastri Asanga (circa 290-360AD)' is one of the outstanding philosophical personalities in the history of Mabayana Buddhism. His contribution to Vijnanavada School of thought is unparalleled in the annals of Buddhist history. There is no Buddhist topic which is left untouched by him in his works. In fact, one of his works namely 'Mahayanasutralankara' is a landmark in the development of Mahayana Buddhism, which also throws full light on Absolutism of Vijnanavada. It is a well-known fact in the history of Mahayana Buddhistu that Nagarjuna-the chief exponent of Madhyamika philosophy-adopts a purely negative approach to Reality and defines it as 'that which can only be directly realised, that which is quiscent, inexpressible, that which is non-discursive and non-dual.3 Absolutely reality is Sunya i.e., beyond subject object duality, inderminate, indescribable and cannot be even identified with pure consciousness. The word Sunya is used to indicate this Absolute Reality. But it seems that Nagarjuna emphasizing the transcendental aspect of the Absolute, failed to show the proper relation between the Absolute and the phenomena. He does not analysc how this absolute is related to the phenomenal world. His extreme negative approach is misunderstood by his oponents and consequently be is dubbed as a propagator of nihilisi in his own time.5 But shortly after Nagarjuna, some of the Mahayana thinkers revolted against the negative stand point of his and started thinking in a more positive way by identifying the Absolute Reality with pure consciousness and established their own independent school of thought known as Vijnanavada. Asanga, disciple of Maitreyanatha, is prominent among those revolutionary thinkers who went against Nagarjuna's doctrine and propagated Vijnanavada. Asauga, a speculative thinker of first rank is not satisfied with this negative attitude of Nagarjuna. His approach to Reality is more positive and he identifies the Absolute Reality with pure * A Research Paper, presented to the Section of Buddhist Studies at the XXXII International Congress for Asian and North African Studies, at Hamburg, West Germany, Agust 1986. Sambodhi XIT-4

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26 Y. S. Shastri consciousness which is free from subject-object duality, indescribabl beyond determination of thought-categories and non-dual. Asanga is n ready to accept the view of Nagarjuna that the phenomenal world is pure conceptual and lacks any basis. His aim was to find out the ground phenomena-an apparent world on which it appears. There mu be some basis for this worldly appearance. Phenomena, thoug unreal, must be rooted in some reality. This line of thinking, leads him 1 come to the conclusion that the base or the ground for this appare phenomenal world is nothing but pure-consciousness. Consciousness itse appears as subject-object quality on account of transcendental illusion Appearance of a form of consciousness as something objective an independent is illusory. But the ground for this appearance is real, it i the reality-pure-consciousness. In other words, pure consciousness free of the false duality of subject and object is the Absolute. Phenomena ar the veiled form or false appearances of the Absolute. Phenomena do no completely cut us from reality. They are appearances and appearance point to that which appears, i.e., pure consciousness. According to Asanga, the highest reality which is non-dual, indescribable and non-determinate, transcends all opposites and in it the positives and negatives are one and the same. The nature of the highest reality is such that it is neither existence nor non-existence. It is neither born nor destroyed. It is neither pure nor impure. It is Dharmadhatu i.e., essence of all elements. It is the substratum of all phenomena, permanent, background of world of phenomena. It is the principle of unity underlying the entire phenomenal world. It is essentially identical with all elements (dharma) and yet it cannot be defined in terms of any elements, it transcends all of them.11 It is like the sky (aknia) which pervades every thing and is affected by nothing. It is unimaginable, immeasurable and all-pervading. It is the highest reality which is permanent and eternal.14 It is uncaused unoriginated, and self-existent. It is pure knowledge.15 It is unlimited bliss. 16 If the nature of reality is such, then the problem is how this non-dual pure consciousness appears as phenomena. In other words, how is this Absolute related to the unreal manifold world of phenomenal world? To solve this problem of relation between noumena and phenomena, appearance and reality, one and many, Asanga has advocated the theory of illusion (maya) as an explanatory factor. This doctrine is a logical necessity for all the Absolutists to explain, the otherwise inexplicable relation between the universe and the Absolute. This doctrine of illusion is introduced to satisfy the natural curiosity to

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Conception of Maya (Illusion) in Asanga's Vijnanavada Buddhism 27 know the why and how of appearances. The seed of this doctrine is found in the earliest texts of the Prajnaparamita literature, works of Nagarjuna, Lankavatara Satra and in Asvaghosa's writings. The Astasahasrika Prajnaparamita-the earliest work of Mahayada literature, states that everything is like a dream, like illusion, thought construction and thus unreal.17 Even Nirvana is said to be like illusion, and dream, 18 The Samadhivaja sutra of Mahayana literature also tells us that all things have no self-substance, tliey are like the air castle of the Gandharvas, that they are like Maya or Mirage. 19 Nagarjuna the great champion of Madhyamika school of thought holds a similar view.20 Lankavatarasutra treats the entire world as an illusion or as similar to Maya.21 All the things are Maya, because they are unreal like the flash of lightning which is seen as quickly appearing and disappearing. All things are unborn and thus do not exist. They are like the air-castle of the Gandharvas, like a dream, like the creation of a magical power.22 Even Asvaghosa the great master of Mahayana Buddhism, clearly states that all phenomena are created by the imperfect notions of the finite mind. AU existence is therefore like a reflection in a mirror, without substance, only a phantom of the mind. 23 The Absolute is 110n-dual, but the phenomenal world of objects is appearance of illusory. ignorance colours the true model in the finite mind. As there is an influence at work, there arise false imperfect ideas. On account of influence of ignorance this manifold world of phenomena arises 24. The same idea found in earlier texts, is fully developed by Asanga and credit goes to him for giving perfect shape to this doctrine of illusion or ignorance All these worlds such as ignorance, illusion, Bhranti, Maya are used as synonyms by Asanga. Asanga was not fully satisfied with his predecessors explanation to a question how this non-dual pure consciousness appears as a manifold world of phenomena. 'To attribute any kind of casualiiy in an absolutely real sense to the immutable, uncreated and transcendent. Absolute will be logically absurd. To solve this vexed problem, Asanga has developed this doctrine of Maya or illusion owing to the influence of which consciousness, though itself absolutely non dual, appears to be holding up diverse, discrete and finite appearances as inumerable, animate and inanimate objects of the universe. Pure consciousness influenced by ignorance gives rise to all phenomenalappearances recognised as various empirical entitics(paratantra) and also to further appearances sometimes known as illusory objects. 23 (Parikalpita). So, besides the one non-dual Absolute Reality there has to be assuned a universal diversifying factor or effectuating principle. Thus, assumption of illusion or ignorance is the only solution to the question which unavoidably arises as to liow this one non-dual transcendental Reality

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Conception of Mayi (illusion) in tanga', Vijitanavada Buddhism Ollut1311129 is achieved, it dominates the whole field of our existence and experiences as an irresistable, inexhaustible and undefinable power. Owing to this illusion, only the Absolute non dual pure consciousness appears to have been divided a d limited to finite existences. Asanga advocates the Vijnanaparinamavada. He thinks that the phenomenal world is transformation of the pure--consciousness only. The absolute (pure consciousness) transcends everything, but painted with ignorance, it manifests itself as subject -object quality. 2deg He analyses this entire process of phenomenalisation of pure consciousness, which is on account of ignorance, in the following manner. First of all, owing to the influence of powerful illusion or ignorance it manifests itself as Alayavijnana a stone-- house of creative consciousness. It is the first product of parinama, out of pure consciousness which is also known as seed of all premona. 30 This store-house of consciousness projects various forms out of it. Because of various impressions (Vasana) left in the Alaya, the ego and the niaterial world, the subject and the objeet are produded. 3 1 Alaya Vijnana is defiled aspect of pure consciousness only.2 Purification of Citta or consciousness is uothing but becoming free from subject-object quality, created by Alaya vijnana and stoppirg activity of Alayavijnana.33 Once this is achieved illusion allecting pure consciousness feters out automatically and illusion is no more required to be assumed as an explanatory factor of appearances of our reality. After realisation of reality not only ignorance or illusion is dissipated, but all products of illusion such as subject-object quality, relativity limitations etc., are also wholly exterminated along with their sustaining appearances. The moment reality is realised, there is neither this illusion nor any appearances, any more. We have seen that illusion must be accepted, however illusory in its ultimale nature, as explanatory factor of all the appearances of the phenomenal world. Apart from this explanatory nature, it can claiino existence or reality whatsoever. That is why it is held to be both beginning!ess and terminable. Its origin is not traceable. It is thus called beginningless. It is beginningless but it can be destroyed enlightenment or realisation of pure-consciousness. It cannot be said that what is without beginning is without cud as well. The example of seed and true relation will make this idea very clear. The seed is produced from the tree and this tree is from the seed; it is thus not possible to trace out their origin or beginning. But tree or seed can be completely destroyed by some outer causes such as fire, cle. Likewise, ignorance can be destroyed by fire like knowledge of pure consciousness.

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Y. 5. Shastri is to be related to the complications of diverse becomings, pseudo realities in the form of inumerable appearances as multiple empirical or illusory entities. Illusion or ignorance must be accepted, however illusory in its ultimate nature It has 10 existence of its own. It is yet not entirely unreal as it produces the objective world. Illusion being itself unreal, cannot exist by itself. In itself it is nothing 26 Its existence is inferred through its function. Its main function is the creation of subject object duality. All cntities of the universe, are thus only diverse appearances appraised as so many real or illusory entities from the view point of relativity and arising from and lasting upto the termination of ignorance. Illusion exists in the Absolute.27 In other words, Absolute is the locus of Maya. Yet it is nothing. It exists in the real so long as the Real is not known. The appearance of subject--object duality is the result of ignorance. This ignorance can be determined to be ncither distinct from nor identical with the basic reality. It is, nevertheless, undeniable both ontologically and epistemologically as existent veritable and valuable in the empirical order of things until the realisation of reality. That means Avidya being illusory can be described to be neither identical nor different from Reality and really it is not there at all from the view-point of reality. Still it appears to be there as something other than reality. Illusion cannot be a separate permanent reality. No absolutism will accept any permanent reality other than non-dual reality. Thus, illusion or Maya must be an appearance; it appears to be veritable and real for all practical purposes and intents, and to be ceaselessly functioning until the realisation of Reality itself. All the clements of existence are appearances like that of Maya. They can be said to be neither existent nor non-existent, like a magical clephant produced by a magician. They cannot be called existent because they disappear after the removal of illusion. They cannot be called cvcn 10n-existent because they exist so long as illusion is there. The most truthful description of the state of things as we experieuce in this world of particulars will be to compare it with Maya as created by the magician making use of whatever objects a man chooses; he makes a variety of phantom creations which appear to the spectators as real and substantial. But just as illusion or Maya is neither existent nor non-existent, similarly these elements of existence are also said to be neither existent nor nonexistent.29 All the elements of the universe are thus diverse appearances only. Realisation of Reality (Tattva) is the last milestone or the end of illusion and it results into a disruption of all appearances. But so long as this milestone is not reached the unceasing and diverse modifications of Avidya continue to hold up appearances further and further. Until realisation

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Y. S. Shastri It is very important to note that no Vijnanavadin has given a proper answer to the very subtle questions such as why is this ignorance? How is it that non-dual pure consciousness becomes affected by illusion, becomes impure and phenomenalised? The why of illusion or ignorance nobody can explain as much as the why of suchness or reality. Suppose we accept it as an explanatory factor of all appearances, the question why or how it defiles the pure Absolute, how the Absolute becomes impure and takes the form of manifold world of phenomena are still unanswered. If its impurity is due to past deeds, then are these deeds free acts of the Absolute ? What makes it to do bad deeds in the beginning? There seems to be no clear-cut answers to all these questions in the Vijaadavada School of Thought. 30 This doctrine of illusion is closely connected with the theory-error. It is a commonly accepted misconception that Vijnanavada upholds the atmakhyati which means that error is the super-imposition of the form of cognition on the so-called external object, such as 'I am the Silver.' But this allegation does not apply to Vijnanavada of Asanga and Vasubandhu. Asanga, by calling illusion or Bhranti as neither existent nor nonexistent, advocates the theory of non-discribability of ertoras. His theory of error is very similar to unirvacantyakhyati of the Advaita Vedantin, even though he does not use the word anirvacaniya. The error is indescribable in the sense that it can be called neither real nor unreal. It cannot be called totally unreal because it is there as long as an appearance lasts. It cannot be real because it is contradicted afterwards when the real is known. Error is true as long as it lasts and becomes unreal only when it is contradicted by higher knowledge, i.e., after realisation of Reality. Advaita. Vedanta of Sankara also offers theory of illusion to solve the problem of relation between Absolute and phenomena, apparent and the real. Advaita Vedanta, like Vijnanavada has faced the same problem because according to it, there is only one pure Absolute Reality, one without a second36 and theory of ontological Reality i.e.,37 Brahman. World 's mere apparent reality and ultimately there is no difference between Brahman and individual soul.38 Advaita Vedantins have faced the problems as to how, from the pure non-dual Brahman the impure world of man and things came into existence, how one appears to many withou! loosing its pure, non-dual nature, how the real appears as the transistory world? Sankara, the Advaita stalwart thought that without the assumption of an extraneous principle, which is already found in seedling form in

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Conception of Maya (Illusion in Asanga's vijnanavada Buddhism 37 the Upanisads, 39' it is not possible to account for the world-appearance. There must be admitted some principle or power which superimposes the manifold of sense on the supersensuous and Supreme Brahman. This extraneous principle, the Advaitins call Maya or illusion. This doctrine plays a very vital role in the Advaita philosophy. On this edifice Advaita metaphysics is well established. The Advaitins analysis of illusion is very subtle and far more satisfactory than that of Vijna navadins. The nature of Maya is such that it is neither real nor unreal and therefore anirvacaniya 4. i.c, indescribable. It is power of God, indistinguishable from Hin, just as the burning power of fire is from the fire itself+ 1. It is neither real like Brahman nor unreal like son of a barren woman. It is existent but nor real like Brahman. Tois destroyed by realisation of Brahman42. The statement that the world is Maya or mithya means that it is an appearance of reality in a form which is not its essential and ultimate nature and has no being after the dawn of right knowledge about it. It is to be inferred through its effects by our intellingence+3. It operates in three ways as positive wrong knowledge as doubt and as absence of knowledge. Really it cannot do any harm to reality, just as mirage water cannot make the Sandy desert muddy. Its function is twofold; it superimposes and conceals (cavarana) the real nature of the object and shows up in its place some other object. It conceals Brahman and shows up in its place the universe and the world of souls. It not only makes us not apprehend Brahman, but creates some other thing in its place. It conceals the Brahman in the sense of preventing the ignorant individual from realising his real nature, just as a patch of cloud conceals the sun by preventing a person from preventing the sun 14. Though it is the creative power of God, it does not affect God, just as magician is unaffccted by his own magical powers. We can only say that Brahman appears as the world; even Sankara aptly remarks that Maya or nescience is co-evel with life. We do not know how or when we got into it. Nobody walks into illusion consciously. We can only know how to get out of it. It is the result of a false identification of the Real and the unreal. It is the nature of man's experience 47. But without Maya no human activity is possible. All intellectual, religious moral and social activities presuppose Maya. Every one of our activities is the work of Maya.48 The world is product of Maya. The world itself is Maya in the sense that it is only apparent. It is real for practical purposes, but vanishes after the realisation of Brahman. The word Maya or Mithya is used in Advaita Vedanta to emphasize the ultimate unreality of the world. It is real so far as empirical life is concerned but becomes

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Y. S. Shastri sublated when knowledgo dawns. But so long as we are in this world, we cannot take it to be unreal." Both Vijnanavada and Advaita Vedanta advocate anirvacaniyakhyati i. e. non-llescribability of error. For both, Reality is non-dual pure consciousness whicli is direct, immediate and self-luminous and is the transcendental background of the world of phenomena which is its appearance due to the power of beginningless ignorance. But the differ. cnce between Vijnanavada viet-point and Advaita view -point is that in Vijnanavada, the Reality is affected and defiled by illusion and transforms into the phenomenal world while in Advaita the Absolute Reality-Brahman is unaffected, neutral and is not subject to transformation. The world is Vivarta of Brahman.50 Thisworld is superimposed on Brahman by illusion its snake is superimposed on the rope, silver on shell cte. Illusion consists in mistaking the given for something else. In the statement this is a snake, rope is mistaken for a snake. But this rope must be there as the substratum of snake appearance. Though rope appears as a snake, it is unaffected by snake appearance. Similarly, Brahman is mistaken as this phenomenal world, i e. Braliman is the substratum for this world appearance. But Brahman is neutral and unaffected by any type of illusory power, Illusion does not affect the Absolute while in Vijnanavada as opposed to Advaita Vedanta, the Reality, itself is affected by illusion. The phenomena is defiled aspect of Reality. It is only after removal of ignorance that its phenomenalised aspect will no more be there. It shines in its pristine glory only after the destruction of illusion. But the question how it is affected by illusion scill remains to be answered. NOTES 1. Indian Buddhism - A. K. Wander, Pub: Motilal Banarasidass, Delhi-7, 1970, p. 436. 2. Many works are ascribed to Asanga. But Madhyantavibhanga. Mahayana sutralankara and Dharmadharmata Vibhanga are very important from philosophical point of view. 3. 'Aparapratyayam Santami Prapancairaprapancitam. Nirvikalpam ananartham ctat tativasya laksanam Madhyamakasastra (MS) XVII-9. ed. P. L. Vaidya, Mithila Institute, Darbhanga, 1960. Prajnaptyartliam tu kathyale - Ibid, XXII-11. 5. Vigrahavyavartani - by Nagarjuna, ed. K. P. Jayaswal and Rahula Sankrityayana. Pub : Journal of the Biliar and Orissa Research Society, Vol. XXIII, Part-III, 1937. 6. Tattvam yat satatam dvayenar rahitam bhrantesca sannisryah, sakyam naivaca sarvathabhilapitum yaccaprapancatmakam- Mahayanasatra

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Conception of Maya (Illusion) in Asanga's Vijnanavadla Buddhism 33 lankara (MSA) XI-13, ed. Dr. S. Bagchi, Mithila Institute. Darbhanga, 1970. 7. Madhyamakasastra- 1.9-10. 8. MSA- XI. 19. 9... Bliavabhavasamanata- Ibid., XI. 41. 10. Ibid VI. 1. 11. Sarvadhramasca buddhatvam dharma paivaca kascana - Ibid- IX. 4. 12. Ibid IX. 15 13. Aprameyam acintyam ca vibhutyam baudhamisyate-Ibid-1X. 40.. 14. Mahabodhim nityam dhruvam- Ibid- 50. 15. Tbid- IX. 3; XXI. 44. 16. Ibid - V. 8, Commentary 17. Astasahasrika- Prajnaparamita- l-p, 8. XXVIII- p-230, XXXI. 254. ed. P. L. Vaidya, Pub. Mithila Institute, Darbhanga, Bihar, 1960. 18. Nirvinamapi devaputra mayopaman svapnopaman- Ibid, II p. 20. 19. Samadhrajasutra, IX, 11, 17, quoted by Candrakirti in Prasannapada on Madhyamaka Sastra-VII. 34, P. 74. 20. Yatha Maya Yatla svapno gandharvanagaram yatha, M.S.-- VII. 34; XVII. 33, XXIII. 8-9. 21. Saddharma Larkavatarasaetra- X. 126, 144, 228, 234, 251, 279, 291 ed., Dr. P. L. Vaidya, Mithila Institute, Darbhanga, 1963. 22. Gandharvanagarasvapnamayanirmana sadrsah Ibid, X. 144. 23. Awakening of Faith -T.Richard, ed. A.H. Walton, London, 1961, p. 55 24. Ibid-p 60. 25. MSA-XI. 15. 26. Svayam asadapi yad akkrena pratiblixtsate sa bhra tih mayavat. MVSBT- p. 18. 27. MSA-X1. 13. 28. Tatha bhavat tatha abhavat bhavabhava visesatal. sadasantah athama. yabha ye dharna bhrantilaksanah- Commentary : Tayosca bhavabhavayoravisistatvat- santo'pi asanto'pi mayapi caivam laksana, tasmanmayopamah-MSA- XI. 27. 29. Cittamatrameva dyayapratibha sanlisyate, gralyapratibhasam grahaka pratibhasam ca- MSA- XI, 34, Com. 30. Bijam alayavijnanan- MSA- XIX. 49.- Com." 31. Tatralayakhyam vijnanam vipakah sarva bijakam- Trinisika- 2: Vijnapitimatratasiddhi, ed; Svanni Mahesvarananda, Pub : Crtadhr miakaryalaya, Varanasi, 1962. 32. MSA-XIX. 51 33. Bijaparavsttehityalayavijnanaparavsttitah. Padarthadeha. nirbhiasanam vijnanam paravsttira nasravo dhatuh vimuktih. MSA-XI. 44. Com. Sambodih XIII-5 VILA

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34 . . Y. S. Shastri 34. Matam ei citta in akriprabhasviram sultan cantukadosadusitam. MSA- XII. 18. 35. MSA-XI. 15. 29. 36. Ekamevadvitiyam-Chandogyopanisad-V1.11-1, The principal Upanisads with Sankarabhasya- Pub : Motilal Banarasidass, New Delhi, 1978, p. 506. 37. Eka meva hi paramarthasatyam Brahma- Taittiriyopanisad Brahmanandavalli-6. 38. Brahmasatyam Jaganmithya jivo brahmaiva naparah-Brhmajnanavali mala- Works of Sankaracarya, Vol. 16-Vanivilas Press, Srirangam, p. 224, N.D. 39. (a) Isopanisad- 15 (b) Kathopanisad - I. 24-5 (c) Mundakopnisad- II. I. 10. (d) Chandogyopanisad -I. I. 10, VI. I---4. (e) Prasno panisad-1. 16. (f) Svetasvataropanisad-1. 10, IV, 9.10. The Principal Upanisads with Sankarabhagya, Pub Motilal Banarasidass, Delhi, 1978. 40. Vivekacadamani-111, Works of Sankaracarya, Vol-14, Pub : Vani Vilas Press, Srirangam, p-21, 22. 41. Brahmasutrasankarabhasya (BSB)--J. V.3, JI.1.14. with Ratna prabha, Bliamati and Anandagiri Vyakhya, cd; Mahadev. Shastri Bakre, Pub : Nirnayasagar Press, Bombay, 1909. 42. Jnate dvaitam na vidyate- Mandukyakarika, Agamaprakarana 18, The Principal Upanisadas with Sankarabhasya p. 191. 43. Karyanumeya-Vivekacadamani-110, P-21. 44. Ghanaechanpadsastih ghanacchannamarkam y atha nisprabham * nanyate catimudhah. 45.. Yatha svayam prasaritamayaya mayavi trisvapi kalesu na samsprasyate avastutatvat, 'evam paramatmapi samsaramayaya na samsprasyata iti-BSB--IL. 1.9. 46. Rajva iva sarpadibhavena iti -Ibid-1119.47. Satyantte mithunikrtya ahamidam, mamedam iti paisargika ayam lokavyavaharah-Ibid-Adhyasabhasya-p-9-10. 48. A vidyavatvenai va jivasya sarvah vyavaharah santato vartate BSB-LIV.3. . 49. BSB-I1.L.14. 50:-Vivarta yasyaite-Bhamati - Verse-1, BSB-P-1 51. BSB-Adhyasabhasyam p. 7-19.

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108g.42 BHATTI AS QUOTED IN THE DURGHATAVRTTI' Nilanjana S. Shah The Durghiatavrtti! is not unknown to the students of Sanskrit: grammar. It is written by Saranadeva, the castern grammarian, who flourished in the twelfth century. This vslti discusses the difficult usages in the Mahakavyas of Asvaghosa, Kalidasaa Bharavi and Bhatt etc. from the grammatical point of view. It also refers to the odd usages in the dramas of Kalidasa, Bhavabliuti,, Bhatta Narayana, Murail'etc ** This vitti first discusses in detail how a particular usage seems incompatible according to a particular sutra of Panini and then afterwards justifies it on the basis of other grammatical devices based on Paninian grammar. It is very important froni the viewpoint of Sanskrit grammar, as Saranadeva has noted many opinions of Maitreya raksita on important grammatical points. Some of these views are not found even in his only available work, Dhatupradipa. Sanskrit scholars are under the obligation of Saranadeva, for preserving many view points of Bhagavrttikara, Anunyasakara and of some unknown grammarians such as Srikantha, Vallabha, Somanandi etc. From the point of view of the classical literature also, this yrtti is important, because it seems to have preserved the original readings of the usages discussed therein. Even the learned commentators like Mallitatha prefer to accept the readings wliichi arc grammatically correct and leave aside the doubtful readings. In these circumstances, this vftti can be useful in correcting the text of the works mentioned therein. particularly Bhaltikavya, because it discusses maximum usages (70). Irom Bhattikavya, This vrtri discusses the usages pertaining to Atmanepada.. Karaka, Samasas, Bhyadiprakarana, Taddhitas, Krdantas, Acsandhi, Halasandhi etc, The various devices by which all these usages are justified are discussed here. Saranadeva has justified the following usages on the basis of Panini's Sutras, other than tliose with which the usages seem incompatible. Paper read at 32nd Session of the All India Oriental Conference, Gujarat University, Ahmedabad, November 6-8, 1985.

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Nilanjana S. Shah Bhatti seenis to have violated the rule ag 499994 (1. 4. 21), in using the plural with regard to the word mahipI in vicunaH bhamipatamahiNyaH (3.22), because the queen regularly coronated with the king is called Afest, which denotes singular. By quoting the sutra 191090 #raggawqate917 (1. 2. 58), he propounds that the plural here denotes Jati and not an individual. As another alternative he suggests that by common sense, we can understand the word as denoting the haren. According to the satras pegar (2. 1. 4) and fafanuftqagao (2. 1.6), Bbalti's usage gir TIRET 391=$17 (4.5) is not correct, as the 33574 gr slould form a compound with the gra word 14. To the rejoinder, Saranadeva, argues that the above rule itself has violated another rule, 2691EUR7TH (2. 2. 2.), by placing af in the beginning, therefore it is 31924. Hence Bhatti's usage cannot be deemed incorrect Moreover, he adds that the mention of stafgala 376274's such as a etc. in the sutra, also indicates that the sutra may not apply to gra, which is a tadvitAnta adhyaya. The word sarAjam in the verse gAt saroja balamadhvanInam (2. 49) poses a difficulty. In order to derive the word we have to affix za according to 91787 (5. 4. 108) but that is not permissibel according to the rules of Bahuvrihi compound. At the same time, it cannot be derived by 3779214 9 1919 (2. 1. 21), because there is the 31fa ofan from the previous sutra (2. 1. 20) and in this word, 5919 is not a r 5. Hence according to Saranadeva, The word should be understood as an avyayibhava compound in the sense of 1149 by 84577fufta...numag (2. 1. 6). It then conveys the sense of simultaneity. Many a times, he has utilised the anuvyttis also to justify some usages of Bhattikavya. Bhatti has employed the sixth case affix for that in the line, galo gforat fa (18.9). This is not correctly used, because, while commenting on we igara (2. 3. 11), Patanjali has enjoined the fourth case-aflix in fa-41n. To justify this, Saranadeva draws the antivrit of the word 'alear from 1264 (4. 4. 51) and joins it with fea in f&991: (4. 4. 651 and approves of the sixth case affix in faulai.

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Bhatti as quoted in the Durghofavrtti To justify some form's used by Bhatti, Sarapadeva sometimes does not attach much importance to the anuvrttis, e.g., the atmanepadi form samArata in samAranta yamAbhI (8. 16) seems to go against the satra sartizAsyafr (3. 1. 56) because, on account of the anuvrtti of reg' from 3.1.55, parasmaipadI form was required here. 37 As noted by Sarapadeva, some grammarians, like Maitreyaraksita think that this anuvrtti surely affects the subsequent rule; while some do not attach much weight to the anuvrtti. Therefore the use of the Bhatlikavya is justified. The views of Patanjali have been quoted by Sarapadeva to justify the following usages: The parasmaipadi form abhizanAsi in sambhaviSyAva ekasthAmabhijAnAsi mAtari (6. 138) goes against the satra 1 (13.45). It means that when used intransitively, after the root jan, the atmanepadt form is employed, when the fruit of the action does not accrue to the agent. To justify the usage, Saranadeva remarks that here the root ja, denotes the meaning of azana by zAnorasi So the rule may not apply here. Then again he justifies the parasmaipads usage by citing a parallel instance from the Mahabhasya. devadattaH abhizanAsi varakazmIreSu vAsyAmaH (mahAmAya on 1.4.44). The point can be raised against the following usage of Bhalli, ar prAmAd guNinAM hite (17.39) that he has not respected the Vartika jugupsAvirAmamA (on 1.4.24). He should have used the ablative case after the word f instead of the locative case. Saranadeva meets the objection by pointing out that the above. Vartika denoting area has been refuted by Patanjali on the ground that it can as well be included in the sutra gas (1. 4. 24). But we would like to remark that then also it would require the fifth case affix. Saranadeva adds that the Vartika can be considered gif on the analogy of the Vartika eve cAniyoge (on 6.1.94). vanasya. In the verse madeApakArasya tasya tucchena yAnena vanasya mokSa ( 3.13), Bhalli has used the sixth case aflix for . According to the sutra, ngazafur *for (2.3. 12), he should have used the second or the fourth case affix for vana.

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31. Nilanjana S::Shi.. Saranadeva replies that this sutra is refuted by Patanjali. Therefore Blatti is not at a fault. He has employed 5017981 here, ( farata faitngsa769 11). The views of Jinendrabuddhi, the author of Nyasa, are also quoted by Saranadeva to support the following usages in Bhattikavya: The form samIhe in samIhe martumAnace (14. 83) goes against the sutra ijAdezva graagzu: (3.1. 36). According to this rule it should take 311a suffix in : and the form should be a 13. While justifying it, Saranadeva has quoted thc Nyasa, according to which the satra is rendered f64, because the perfect tense afixes are called for by, thc sutra anafaxui (1. 2. 6). Bhalti has used the word 2 (3.6, 3.10), while according to the sutra 3a972-17 T (4 1.168), the word denoting the 6 2 of 54 should be * (*21+357) alaaaalne: (7 2:117) #fa afe: = 54- 31).!! Saranadeva quotes the view of Nyasakara kekayazabdo mU prakRtarevopacArAt *9992 ada fa 7418: 1 Then by 191957 (4.1.73), we apply a to #67 and get al. Any way, we do not find this view mentioned in the Nyasa on this sutra. Some difficult usages of Bhatti have been justified on the basis of the views of Bhagavrttikara. Bhatti has used the Atmanepadi forms 591167 (1.16, 8.33) and 3979444 (7.101) in the sense of only # , while according to the sutra 3104: 69970 (1.3.56), the root 48 preceded by 39 when used in the sense of esponsing takes amanepada. Kasikakara also explains 7 6297-x's cifutuam- * viziSTasvakaraNa, Saranadeva has justified, it basing himself: on Maitreyaraksita and the Bhagavrtti who ascribe the meaning of Atyantika svIkAra tosva raNa on the : - basis of the anuvrtti of from 1.4.37. This meaning is supported by the interpretation of safu given in the Mahabhasya. Saranadcva remarks that Jayamangala solves the problem by justifying the usages by applying Hela SF (1.3.75) instead of the above sutra. In this way he avoids the difficulty arising by the word UT in the sutra. . There is a controversy anong the grammarians, on the word 9 employed by Bhatti in the line : el faa: Fafe (6.11).

Page #44
Bhalli as quoted in the. Durghalavytti 39 The first problem raised in the Durghatavstti with regard to this form is as to why the vocative (i.c., the nominative case) is used here, when the accusative case was required here according to the Vartika, afira: afia: fagigigagang (on 2.3.2). To justify it, Saranadeva argues : 1&271781ara q6799712 fedfiat ! aragazafata: # 1 6 04at. It means that here el denotes sorrow and invocation of some relatives. Thus vocative is due, which will take nominative by 877 (2.3.47). This nominative case, being a #17 #funffa is stronger than the accusative case; which is 39afaufta. Thus the use of the nominative in the above case by Bhattikavya is justified. The following remarks of Kaiyata, the anthor of Ag14169999, also favour Bhalti : m'aideala faralgara Bargafugata wafai While commenting on 35: Bezlafagflaai aaa (5.2.112) Saranadeva notes that there is chandAbhaGga in the verse of Bhatti : pariSadalAn mahAvIH ... naikaTikA''zramAn (4.12). He justifies it by arguing that this is vRttabheda, not 32143 (aa1 1 e arrsfea) 1 In support of this, he cites the paralled instance 'pradhAne karmaNyabhihite lAdInA hurdvikarmaNAmiti / This is the Anustup stanza qnoted from Mahabhasya on 1.4.51. Bliagavsttikara also believes that this cannot be called chandebhiGga. Vardhamana, the author of Ganaratnamahodadhi, draws our attention to the fact (145) that actually in Mahabhasya we find the regular Anustup stanza 1.091 ...etc. It is worth noting that Mallinatha and Bharatamallika give, the flawless reading 17. Several usages of Bhatti have been justified by Saranadeva, by referring to the viewpoints of Maitreyaraksita. 1. The compounds fuga and in employed by Bhatti in 16.24 and 17.23, respectively are not correct, because they are prohibited by the sutra grungearkas975THATTUR (2.2.11). . To justify these compounds, Saranadeva quotes the opinion of Maitreya, that in the sutra, kstavyaya not being mentioned, the prolribition does not apply to it. Thus the compounds employed by Bhatti should not be deemed as incorrect. Saranadeva justifies the parasmaipadi usage afishafa in Amfira Q8641ftataie miaft (6.138) in another way, i.e., by citing the view oi Maitreya: He argues that here the question of setting aside the rule

Page #45
40 Nilanjana S. Shah 37*8*7*** (1.3.45), should not arise at all, because thc word af4+or is rendered transitive, as the #14td itself serves the purpose of the object (91426ET FH faaleacait ). The word kAzcanI, used by Bhatti in purI kAzcanIm (7.9) has been a controversial usage, from the grammatical viewpoint. The sutra Citid (4.3.140) prescribes 3757 in the sense of modification or part after claif words. This is a general rule !gtelen) to be set aside by the exception (1991) farez' quifexu 4.3.144), prescribing mayara in the place of ana and giving the form kAJcanamayI. Maitreya, as quoted by Saranadeva justifies the form with the help of the fuel fafaqq71afaqasytansfulafaga (58)2 . Here also the general rule prevails and 81T is enjoined in place of 22 and we get the form & . 2 This justification is not acceptable to Nagesa, the author of Paribhrgendusekhara as it goes against the comment of the Bhasya on the rule 9 (3.3.12). Patanjali there states that hul is repeated in order that it may he added also, when an apavada may be applicable (2701: punarvacanamapavAdaviSaye'nivRtyartham). Hence the exception cannot bc set aside by the general rule. Nagesa himself derives the word $1 by applying the sutra B (4.2 92). In the verse na cApalebhe vaNijA paNAyAn (3.27), Bhatti has used the Aya suffix in the sense of 'making a contract.' The sutra tarafagforgfxz: 2119 (3.1.28) enjoins a suffix to 9ot only in the sense of praise, because qn is read here along with 97, which has the sense of praise only. To justify this use of 872 suffix, Saramadeva cites the opinion of Maitreya, that some grammarians do not respect the 16 of gor with ca and therefore the suffix 3919 is enjoined in both the meanings. Maitreva has quoted the above usage of Bhatti in support of his view. While cominenting on the sutra TAIFA (6.1.63) Saranadeva remarks that in spite of the anuvstti of the word grafa from 6 1.68. the rule can be applied to secular literature also. In his support, he cites, the view.of Kasikakara, and in the following line of Bharti : 971 Harga afgan (3.41). Maitreya says that 959184157 9149212: and thereby suggests that it applies to secular literature also,

Page #46
Bhatti as quoted in the Durgaatavrtti While commenting on the sutra, uaccai gal (6.4 126), Maitreya as quoted by Saranadeva remarks that on the bases of the usage......! 99 Tia' gaga37 H+1: (14.30), it is implied that here by the term alfa, only the dentolabial lettera is to be understood and 110t the letter a obtained by saMprasAraNa. Some difficult usages of Bhattikavya have been justified by quoting the views of Purushottamas, the famous grammarian, who was the author of Bhasavstti etc. ___Bhatti has violated the rule UryAdiyiDAcazca (1.4.61) in the verse purA TTHET 757i#r(4.5), because according to the above sutra, the word gt: when designated as "gati' is to be employed exactly after the verbal form. To justify thus, Saranadeva cites the opinion of Purushottama. He opines that the anuvstti of 1919 descending from 1.4.59 is the deciding factor in this matter. In this verse, the word. gy: is not in composition with the verb, therefore it cannot be designated as nfe. It is connected with the upra word I, hence the late I will not accrue to the word gt: and in absence of nael, the above rule will not apply. _Bhatti has used the word sedira in the vers: a sedirasyAtimadedhinasya' (12.2), instead of , which is derived according to a: (4.4.109) The word seAdara can be derived from samAna+ udara as well as from saha+udara. Saranadeva remarks that the form seAdara (samAna+udara) can be justified by resorting to yogavibhAga of the sutra samAnasya cchandasi (6.3.84) as suggested by Somanandi. As another alternative, he suggests ETHEFT AALE* aquara (6.3.82) la at hier 9184: 1 Saranadeva must have another reading of the line, as regra A ge? (12.2), therefore he explains the word wat also : 941 actez: samAnArthaH / tathA ca prayogaH sa; te saha jAyanta iti / tena saha samAna udara asya iti : 1 He wants to explain that liere by the word er Bhatti means. a brother born of the same mother and not a brother born at tlie same time, and so we have to derive the word accordingly. The neuter gender of the word zeSANi in the line zeSANyahoSIta... (1.1.20 is not proper according to the sutra 49919 (2.4.38) and the following Sambodih XIII-6

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Nilanjana S. Shah comments of Patanjali on the sutra H (3.3.18) : graziarz Alu fea, ekavacanAntena ca / tena puliGge eva bhAve ekavacane caite pratyayAH syuH / Thus the ata 213-a usages should take only the masculine gender. Saranadeva justifies it by quoting the opinion of Vallabha, who differs from others and remarks Hy as afa g Fiata 50 f aiz artanari In this usage the word steifo, being of aard, the neuter gender is * justified. The compound Flatanga: (16.2) employed by Bhatti goes against the rule 2 (2.2, 12) as the word ending with a sixth case is not compounded with the affix a when it denotes respect. In rejoinder, he quotes the view of Nyasakara, that the compound can be justified as instrumental compound by the satra. kata karaNe kRtA bahulam (2.1.32), on the analogy of viagfearga:. The remarks of Ganapati sastri the editor of Durghatavstti (p. 36) are useful in this context : faisa bhUte na tu vartamAne, kartari ca tRtIyA yathA puujite| yaH suraasuraiH| To justify the much discussed form (6.11), employed by Bhatti, Saranadeva quoted the opinion from Bhattitika. This must be some other commentary than Jayamangala, because he generally refers to it by name, The sutra neyaDava-sthAnAvanI (1.4.4) prohibits nadIsaMjJA for the uvasthAnIya words such as al. Thus, it cannot be Et in the vocative according to 27674491: (7.3.107). Bhattitika derives the form in the following way: In his bhasya on 4.1.66, Patanjali has instanced 9714 and 5 : indicating thereby that 5*11words may also take acc. to nga: (4.1.66). Now by the Vartike 37gfold 2/ 2aela (on 4.1.66) We apply 36 to an and then it gets 3198 by rates ara Juga (1.2.43). Afterwords the word is changed to aby na 1. (1.2 48). Again by 33 a: We apply s to as and get a. Now the adu (957161) at 1.4.3) can apply to ad and the vocative singular will be by 7.3.107. An unknown grammarian Srikantha has been quoted by Saranadeva, who derives it in another way. He opines that the shortening of in is possible by drawing ar from the next sutra af (1.4.5) and thus providing aftualan in the present case. Some grammarians proclaim this form aa' as correct, by applying fafarag (93.5) paribhasa to it. In the sutra 27791ataalt (1.4.4),

Page #48
Nilanjana S. Shah is incomplete. Thus, the word ach can be formed by aie and tien in can be applied to it by the sutra 4.1.5 to derive the word a. Saranadeva himself justifies it on the basis of 701418. As fan is an ano, the word 8 can be included in it and then by faraufa*7(4.1.41) we can apply it to eat and derive the word acat. In the following case, he even goes to the extent of setting a side Maitreya's opinion about the gift of a certain Vartika, in order to justify the explanation given by Jayamangala. In the following verse of Bhattikavya, at 1996: gpadariarsafazaie (2.10), the word gee has been used as an attribute of tha wind. It was well-scented due to the contact with aravinda-lotuses. Jayamangala explains the word 8174: on the bases of the Vartika gandhasyatve tadekAntagraha pam. The word ekAnta is explained in two ways, one explanation is 3179941, i.e., 779 is changed to me in the sense of smell and not in the sense of perfume. Another explanation of lia is 124, i. e., when the fragrance is natural, 74 is changed to ha ve Jayamangala makes it clear that in this verse 17 being not natural, is not changed to gandhi. While commenting on the Vartika eve cAniyoge (6.1.94), Maitreya considers the above Vartika FETE etc. also as . Saranadeva is not willing to agree with Maitreya. He argues, if the Vactika is considered gif, the explanation given by Jayanangala based on it would be rendered futile. Jayamangala has raised the problem that in the following line of Bhatti : 941 46177 H: 64 (10.19) 1, there should be as by the sutra jhalAM jazo'nte (5.2.39) in the word marutvAn, i.e., it should be marudvAn, Saranadeva meets his criticism by pointing out that before matub, mat is designated as 'H' according to aa Heat (1.4 19) and then this will bar q*(1.4.17). Hence, gai asia' will not apply because of 25T will not be at the end of a 98. The following viewpoint of Jayamangala, noted by Saranadeva with reference to 37%aagtutu: (19.22) is not found in the commentary now available to us. Bhatti has employed the form 48ay: which is not correct according to 3fequart: TU: (2 4.72). The sutra enjoins that there is elision of vikarana 919 in the case of roots beginning with 37 etc. Accordingly, th: potential third person plural form should be B : Saraanadeva

Page #49
Bhatti as quoted in the Durghatavstui the rule contains a denoted by belt. Therefore, the Sutra becomes afaza and would not apply to ? But Nagesha does not approve of this paribhasa, as it is not found in the Bhasya. Naturally he does not approve the above justification. The compound Bfasaql employed by Bhatti in failassag 494 TL (4.14) goes against the rule fassa1921 1A (2.1.16) 1. Only the words enumerated in fast group are to be considered as fazlaas and therefore designated as avyayibhava compounds. The rule cannot apply to the word Hirdeazy as it does not belong to that group. Jayamangala as quoted by Saranadevar, solves problem by taking By farzad as an avyayibhava compound according to the sutra 3113 farfa : (2.1.13). The following stanza of Bhatti 'pei : qnagalaa sanaa yaet (1.23) has been criticised by the grammarians, because 31793: (1.4.76), the root of can take Atmanepada terminations only when not preceded by any upasarga. In this verse 1, though preceded by an' takes Atmanepada. Jayamangala corrects the usage, by changing the case of the word T: (01) 217 777 9789 | Thus by fauffagfima, the Atmanepada would be justified in the passive voice. The word 74105,5 (5.85) employed by Bhatti goes against the sutra, 0 9109 #1*70 (4.1.19), because according to this rule, by adding the affix in the feminine, after the words #521 and 2103k, we get 1 20 and ALUE 61941. Saranadeva justifies the form by quoting the viewpoint of Jayamangala. He applies the affix ce to the word 5095 by 6 H0BWI (4.1.19) and after forming 1935, he derives the form flogff: by applying the sutra 31a 57 (4.1.95). In the same way, the word 4870 used by Bhalti in the verse agata 96 197 (4.20), cannot be derived according to fe u gauza (4.1.5), because the word 77 cannot take I suffix by the sutra atez: (3.2.16) 01 account of the anuvstii descending from the previous sutra. In the absence of 3, the suffix 377 can be applied to it by the sutra afecafenex (3.1.134). Then by applying 34:19aura (4.1.4) to the word sahacara, we would get sahacarA instead of sahacarI. To derive the form sahacarI Jayamangala, as quoted by Saranadeva, suggests that the word in the next sutra f eargrog (3.2.17) indicates that the group taking z suffix

Page #50
Bhatti as quoted in the Durghajavitti remarks that Jayamangala jastifies the fom on the basis of the fHIE 99499fag (93.3). It is strange that not only we do not find the remarks cited by Saranadeva, but on the other hand we find the reading 341*18yxa amat: in the commentary. Anyhow, the reading 341*1gfagrau: must be the original 'one; because Maitreya has quoted that in his Dhatupradipa (p. 83) in support of the above paribhasa. The following paribhasas have been utilised by Saranadeva to justify some difficult usages of Bhatti. Bhatti has used the instrumental case affixes for th: in the following verses : fecaissfadiana na taifa.1429 (4.11) and afana: 18:..creat griga 11 (7.64.65) These usages seem to go against a jJApa: inferred fom the sartra 'puraNaguNa suhitArtha...samAnAdhikaraNana (2.2.11). This sutra enjoins that a word ending with a sixth case is not compounded with great i.e. accu'# words. Form this, we inter a 31194, that the acqui words should goverrn the sixth case affix. In justification of the instrumental case, Saranadeva cites the paribhasa: 319#fe a 497 (116) 1. It means that what is established by a Jnapaka is not universally true. Therefore the above N should not be attached much importance. As an alternative explanation, Saranadeva adds that 37431 laagrut for arata uitatea gaiar Such case-endings can edpend upon the will of the narrator. Hence, the instrumental case affixes are possible in karaNavivakSA. Saragadeva has justified the form any: (14.74), employed by Bhatti with the help of the paribhasa : arga talata4: (93.1) 1. It means that a rule is not universally valid, when that which is taught in it is denoted by saMjJA. By arrafastar faila (6.1.15) we get the forin alqoyi, in the following way : Before weak terminations, s'gao takes place before reduplication. Thus vye is changed to vi, we get vivi (dvitva) and vivi + us = fa 5 JT (471 41 6.4.81) = faby.. But the problem is of deriving the unusual form afany: used by Bhatti. Saranadeva argues that in the sutra, aleaft etc. a'genot is enjoined by sajJA, i. e. yajAdi. Therefore it is not always valid. When the sa'prasAraNa

Page #51
46 Nilanjana S. Shah does not take place, we get the forn a'limiy in the following wa 5 + 3 = 684 34 = ferest (Sid *1061 6.1.8), 1+ 4 + ***+ = fang: 1 This very paribhasa comes to the help of Saranadeva, when he wa to justify the word 6 in the vocative case in the following verse Bhatti : $teit 6 1 4849 44146 (4.9): According to the si TERE! qu: (7.3.108), the actual form of the word ofte in the vocat singular should be tu ! Saranadeva remarks that the rule itself be considered af by the above 27191, because it prescirbes the operat by 31, i.e. 549. Anyway, Nagesa does not approve of this paribha as it is not mentioned in the Mahabhasya. The paribhasa agrawalafanfara: (93) has been utilised by Saranad to justify the compound apetamai thalIm (10.34) as a bahuvrIhi compound. According to the sutra apetApoda...(2.1.38), the word maithilI should placed first in the compound, if we take it as tatpurusa compou Therefore, Saranadeva explains it as Baliuvrili compound. But then would require #9 suffix according to the rule 7974 (5.3.153). Att point, the paribhasa comes to our help. It means that a rule wh teaches the addition of a samasanta affix is not universally valid. Sii the samusanta affix is 37929, we can explain it as Bahuvrihi compou even in absence of T. In order to derive the word prAdhyayana (adhyayana) used by Bhatti in tapoDa guwafaa... FL (2.24), Saranadeva is prepared to accept the gift of a particular paribhasa. This attitude is not unusual ainong the gramn rians. When the application of a particular paribhasa comes in the w of formation of correct words they can be declared as optional. according to the paribhasa, na 517 91at am& 1997' 9 2 (75), samAsakArya takes place before subupatti, then instead of adhyayana, wet the odd form 2977 (ft + + 24 = 371 + 3a 19179: 2.2.18) = 278 To justify the form 3767471, the viewpoint of Maitreya is quoted Saranadeva. He considers this paribhasa at on the basis of the jawpa derisa fron th: satra T751 6 11 6 3.14), in which 941951 tak place after satpatti. Thus to arrive at the word H617, we first suffix 347 to = + 31 (Atar #21 : 7.3.84), = 213 + 347 = 3977 Then we prelix af ayana and we get the word adhyayana.

Page #52
Bhatti as quoted in the Durghatayytti Some odd usages of Bhatti are justified by Saranadeva on the basis of the Ganapatha of Panini. In the following usages, Rafha Ay 191fo: (1.17) and 29:21 zAntyudakumbhahastA (2.20), the words pANi and hasta should be placed in the beginning of the compound, according to aahfango agad (2.235). First, Saranadeva suggests that the words may be categorised in Barlearfia group, since this group is an 31&fanur where all the forms are not specifically enumerated. Then by sgafera H91 laid down in the sutra arrarara (2.2.37), the page of tifo and Fa becomes heat. Saranadeva adds that the other way to justify these usages is to resort, to the two Vartikas &7071&25 farsrecaxa of Haa sfa 777777 and fastei: galagra gifapizacifexi: 9999# (on 2.2.36). Bharatamallika, while justifying the usage ay Heat, on the basis of the Vartika praharaNArthebhyo etc. elucidates it thus : zAnyudakumbhastu ahitanivAraNa sAdhayAta upacAreNa praharaNam / In the verse of Bhatti, pasu' gana ar Baat EH (5.60), the word satyavadya is formed by the application of the yat affix after the root vada in the sense of the agent of an action. But the sutra at: gf #97# (3.1.106) according to which this word is formed, prescribes a affix to denote 19. Sarana deva solves the problem in the following way: we first add yat (ya) to vada to denotes bhAva, i.e., satyasya vadyam = satyavadyaH / To this is added as a possessive termination by the sutra azafar farasa (5:2.127), aAdi being an AkRtigaNa. Thus we get satyavadyamasyAstIti satyavadyaH / 'Jayamangala explains it in the same manner. The word al employed in Bhatti's verse, '#17991: Fagfaa baral: (2.13), seems to go against the satra foartelerats (3.3.104), because y is not mentioned in the fucifer Saranadeva, justifies the word l acc. to this sutra, by including it in f fany, because it is an 37 fazo. As another alternative he suggests that one can apply 3 to 5 on the basis of in the sutra, fafayfa9f7a62 (3.3.105) and derive 31997: The vocative singular saumitre in the verse of Bhatti, jAteya kuru saumitro (5.54) is not correct, because according to the sutra la (4.1.120), the form should become a fala, meaning the son of Sumitra,

Page #53
10692.2 49 Bhatti as quoted in the Durghatavrtti at some forms used in the works of standard writers, which cannot be easily explained by the regular application of the sutras. According to the sutra upasargasya ghanyamanuSye bahulam (6.3.122) the rI of the verse avavArI paryabhUtAM tathAvi mAmU (4.37 ) should not be dIrgha, it we take Main the sense of 'not having human attendents.' The word in the sutra, comes to the help of Saranadeva. He justifies it on the basic of 5: Saranadeva interprets the word as meaning not having human attendents, therefore he had to meet the objection by the help of bAhulaka / For Jayamangala and Mallinatha, this problem would not arise at all, as they give the meaning of the word 'as mRgaparIvAro. While commenting on the sutra, vyApoH saMjJAcchandasorbahulam ( 6.3.63) Sara nadeva points out that the word indicates that the sutra may sometimes apply to a's. He points out that the sutra applies to =pramadavanam, when the caturthI tatpuruSa samAsa is formed, but it does not apply to pramadAyA vanam = pramadAvanam when the paSThI samAna is formed. In support of his comments, Saranadeva cites the following usage of Bhatti afar: - vanam (9.82). (6.56), Saranadeva In order to justify the usage, age resorts to fas. It means that the preceding rule supercedes the latter rule, when the arrival at the correct form requires it. Instead of satkRtyazAlina, here the form should bc kRtyasazAlinaH Acc to the sutra kRtyatulyAkhyA ajAtyA ( 2.1 68 ) This sutra is subsequent to the sutra 'sanmaha : (2. 1. 61), therefore it should prevail, and the form should be kRtya sat0 / Saranadeva argues that :, and thus justifies the usage. Saranadeva has justified the word vinaer in binasA hatabAndhavA (5.8) by quoting the authority of a dictionary. Saranadeva points out that this the synonym of nAsikA given in one tathA ca kozAntaram - nasA nasApi nAsikA / ). Sambodih XIII-7 According to the Vartika, vegrova katabhyaH (On 5.4 119 ) when nAsikA is preceded by fa, it is changed to . Accordingly the form should be fan and net vinasA. form should be derived from 18, dictionary ( nAsA zabdasyAyeM prayogaH /

Page #54
Nilanjana S. Shah Saranadeva remarks that since the word gaar is enlisted in the 16.fano, we can apply the sutra 1161479 14.1.96) here and add suffix est to sumitrA toget sAmAna and then the vocative singular would be saumige. Bhatti has applied the affix aid after 399992 in the word het: and khatta: occurring respectively in the verses mA darzatAnya bharata' ca matta: (3.15 and dagat are mana: (18.29). But according to the sutra 81914 cAhIyakahoH, the affix tAsi can come after only apAdAnapaJcamI. To justify these usage, Saranadeva offers two solutions. One way is to resort to Yogavibhaga, i.e. to split the sutra afegit qaxrleafe (5.4.44) into two parts and then to apply ale to 379a45aut. The other way is to apply the Vartika, as guarari 3196417 (on 5.4.44), because 2014 is an 21ste . Sometimes Saranadeva himself derives 1995 from the sutras or the Vartikas and then on the basis of these 1965, be justifies the following usages of Bhatti : The accusative case employed by Bhatti for af1af :) in the verse : Carigral...9417 41967 af: 341 ...9147731 40 (9.67) is not correct according to the sutra nagla.. Afhaaf (1.4.52), as 8 is not a 7740 91 denoting talaar ma. To justify this case, Saranadeva derives the 196 from the Vartika 789 g Hits: 1991 afa54: con- 1.4.52) that qua nfa can be a falta for 461. In this case, denotes garaan vita, hence the accusative case for wat is justified. In the verses of Bhattikavya acha CAT (2.21), and ETTA EHA (6.80), genetive case should have been used instead of the accusative case, for the words to and BA resp. acc. to the sutra ** : Kia (2.3.65). To justify this, Saranadeva derives the 119# from the sutra, (5.1.117). It means that the affix afa comes after a word in the accusative case, in construction, in the sense of befitting. On the basis of this $147, Saranadava remarks that the genetive case is not compulsory. The following usages of Bhattikavya have been justified on the basis of diga, 1.c, the presence of the word again the particular sutras. 2156 is the application of a grammatical rule as a necessity to arrive

Page #55
50 Nilanjana S. Shah It is difficult to know the name of the dictionary referred to by Sarana. deve as war, but it is interesting to note that Kamnsraint commentary on Amarakosa (2. 6. 89) quotes one arcaix as giving arar among other synonyms of fun. Jayamangala prefers the reading faralel, but he discusses the reading faer and justifies it llius - We must take the compound as #4912 and then by pannomA hAnnizasa 0 (6.1.63), the word nAsikA is changed to nasU. Then we get ninamA (tatra vigatA cAso nAsikA ca vinAsikA tata itthambhUtalakSaNAryA 71917 1918. (6.1.63) paleal Eure 21:1 In support of the meaning of the word 749 in the sutra 134a (1. 3. 40), he quotes the following line of Bhatti : faqaw919 galar 1941 (8. 23). While commenting on the of above satra Saranadeva elucidates that the word 'n' means HARI (qua) and 379a9f41fe (guta). Thus according a the statra, az (R 4a) applies to these two types of ascendings of the luminaries. As an illustration of the application of the rule to sama 61 sifa, he quotes the above stanza. In Durghatavrtti, this stanza is ascribed to Mahi, but it is actually found in Bhattikavya (8. 23). Saranadeva quotes the following line of Bhatti in support of his view about the meaning of dviSa with reference to the sutra ku hecyAsUyArthAnAM sfa #9; (1.4. 37) : afez 14: gotxt] 477 = feaafa feci (1.89). He points out that in the above verse Vet denotes the meaning of 3 1 and therefore it governs the dative case gore. When it denotes the meaning of all, it will not govern the dative case as in aer , because at and not affilat is related with #t eto mentioned in the above satra. Sometimes, in order to justify an odd usage of Bhatti, he sets aside the technical meaning and ascribes general meaning to a particular word in the sutra, c.g. the usage of Bhatti, ali : (8.94) is not correct, according to the sutra aetate gta (2.3.4), because the word apati technically means 4991 (cf, TET-B772 41999 ). That meaning does not fit in the context herc. Saranadeva remarks that according to some, here the word batt means simply man and not 1994 H (faclagan #fifa 1).

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166922 Bhatti as quoted in the Durgaatavrtti 52 Jayamangala on the other hand remarks : 34tr272 HEPAT241241ae, AdheyazcAtra vadhaH / According to the sutra, hei falfa A (3.1.23), the affix 19 is added to the roots denoting til, it means crookedness. In the verse of Bhatti yAyAvarA puSpakalena ca.nye (2.20), the word yAyAvara means vagrant or wandering mendicants though it is formed by the application of the sufix to Va1, . Saranadeva justifies the word by explaining that all the neck roots convey the meaning of knowledge. So here the root conveys the intensity of the action (foreT&T) acc. to 3.1.22. Therefore the word en is used in the sense of highly learned, so the suffix is justified. In the verse of Ehatti, 59175 gtt al: (8.38), 3717 acc. to the sutra TECUCI fefe (3.1.35) is affixed to V4. In the above verse 14 denotes the meaning of aa, while in the sutra, #12 meaning 1673ar is intended. Saranadeva, in support of Bhatti, argues that 'ta 5101 #cepat JFIFL1 The opinion of some Vidyasagar as quoted by Bharatamallika also supports the meaning intended by Bhatti : mag ara) dantyAntaH asti iti vidyAsAgaraH / As a truc graminarian, Saranadeva discards incorrect readings and suggests incorreet readings or draws our attention to better readings already existing. Saranadeva notices a metrical error in the third quarter of the verso 10.37 : fata fagtalasanna 99$47 The metre of the 'stanza being Nandana. the ninth syllable should be short, but in the above line, a will be considered long by saMyoge guru (1.4.11). Saranadeva suggests the reading agaan' to avoid the error. Bharatamallika, in support of Bhatti quotes the opinion of Bhoja, that in these circumstances, is not considered a fault. He himself suggests the reading fakgafaar! While commenting on the sutra, 6791 71179191: (5.4.59), Saranadeva remarks that in the verse......dae ger* (5.64), the form ga147 is not correct according to the sutra. He proclaims it as 7{pa and remarks that the original reading 1919EUR is better and correct. The following usages liave been explained by Saranadeva himself, without citing the opinion of any grammarian. .

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Nilanjana S. Shah In support of his comment on #: cafea Fil......1 2 (2.3.16), he cites the following verses of Bhatti : 219019 75Taf: falsa cafea a 997 (8.98), and 724R axt: quad galera (14.18) 1. With reference to tliis sutra, Saranadeva discusses, when the word 14: would govern the dative case and wlien it would govern the accusative case. He makes it clears that when there is 1401 86974, between 24: and kati, it would get gati saMjJA by sAkSAtprabhutIni ca (1.4.74) and hence would govern the accusative case, but when as is pervaded by Graffet, then 77: would govern the dative, as fast cannot accrue to it in the absence of alcula#6794. He makes it clear that in the verses quoted above, namaH governs the dative case in the absence of dyotyadyotaka sambandha. The remarks of Saranadeva, on this point bear much resemblance to those of Siradeva in connection with this topic.4 Saranadeva draws attention to the fact, that the forn 167 1791: used by Bhatti in the verse, "AI FA TETTie parent gea afa: (5.58) itself makes clear his opinion about the inclusion of in the sutra. Some grammarians opine that in the sutra, ufaf4i91174 feg: azeitag (1.4.77), the root is included in the sutra and it is indicated by **:' the ablative singular form of (1991 faa Tarot seguinfo feel muffergu*: faqat 69978 1 Those who believe that this sutra applics to the root it also, will give the Parasmaipadi forms such as A1 #: E etc., in which there is elision of the affix fot : laer (3.1.44). From the form ar a: given by Bhatti, it becomes obvious that he disagrees with those who include it in the sutra. The compound Railgai (10.2) employed by Bhatti is prone to the criticism, according to the sutra Alagic 7 (3.2.188). The above compound fer: is formed by adding #3 to VAT meaning respect. The problem is that this sutra enjoins the affix pa after these roots with the force of the present and Bhatti has employed it with the force of the past. Now if the affix 73 enjoined here in the force of the present may bar v a (3.2.102), then Bhatti's usage will not fit in the context. Saranadeva argues that by this sura, only the ta which was 8151a in the present tense is enjoined here. That * which is enjoined in the

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Bhatti as quoted in the Durghagavetti force of the present by 3.2.102, already remains. Therefore a Faeda ar pa netfahaa 1 Thus the compound used by Bhatti denotes the meaning in the force of the past. This compound anfea: is controversial from another point of vicw also. According to 9.99 (3.2.1), the affix 0,% comes after a verbal root, when the object is in composition with it as an upapada. Here the root 74 is intransitive, therefore it is rather difficult to derive the compound according to the sutra. Saranadeva finds out the way out of this problem. He argues that here the meaning of the causal (fo) is included in the root itself, therefore the root is rendered transitive (antarbhAvitaNyarthatvAt sakarmakatvam ). As another alfernative, he suggests that we can explain the compound as a fer agafe: by astra (957-aa ar a o afe: 1). The affix et (by 19, 3.3.18) is applied to the root 1 to derive the word 274,379 kalahaMseH rAjahaMsa : rAmam sundaram , kalahaMsarAmaH / Bhatti has been seriously criticised by the grammarians for violating the sutra, qele fax (3.2.115) in the very first versc. He should have used fe-21 instead of ze in the line 3721:19 fagace: (1.1) and in the verse, 91 la paradtsua (1.14) Saranadeva justifies this on the basis of padasaMskAra. According to padasaMskAra pakSa, every word is formed independently and after formation, the words are syntactically connected. Looking from this viewpoint, here has been used in sense of past tense in general. Saranadeva cites the following line from Bhattikavya, parighorubhujAnAha hasantI svAgataM kapIn (7.63), in support of his comment on the sutra vartamAne 3 (3.2.123) He remarks that the form 3118 is used by Kalidasa etc. to denote the present tense and there is nothing wrong in it, because the forin 3718 is fas. agfa 9EUR (similar in appearance to a verb) and denotes Av. In support of his opinion, hc cites the above line of Bhattikavya : We would like to add that Panini himself has accepted the word Bifg as denoting 93214184, by the sutra, 'a: 4219141feaTel : (3.4.84). Bhatti has used the word 'arisaMghAtAn in the verse damitvApyArisaMghAtAn (9.42), but he should have used the verse Bife 9917 because according to the sutra agical 17092123T: (3.3.86), the world and 3 are irregularly found in the sense of a collection and praise resp. Saranadeva justifies the

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54 Nilanjana S. Shah word by quoting the following paribhasa : gawa anwa gera qualqqan (128). It is found in Stradeva's Paribnasavyttis. By the sutra karmaNyaN (3.2) we derive arInhanti iti arighAtaH | Inthe process, first the root is joined with e19a (1T) and then we add the gait to get the word helia As another alternative, he derives it from 94 + gila, the causal form of T. We would like to add that one Atreya quoted in the Madhaviya. Dhatuvetti, derives the word wa in the same way 'gara247 ofa curAdipAThAd NAveva saMghAta zabdamAha / The word niza in the verse 'faatat -7 15314: egizg a (7.90) i derived according to the to the sutra, 1967 14141491 (4.1.55) would not have given the sense of son Kausalya as required by Bhatti. According to the sutra, the word grafa is formed by adding first in the sense of 27775 to a (cf #1-9Agatari 9844 zat). Before affixing the termination St, ha is changed to EUR9. Therefore, if we derive the word thus, it would mean 27984 of , which is not the meaning required here, as Maitreya has remarked, na hyatI kosalasthApatyamiti fa: For this very reason, Jayamangala has been severely criticised by Mallinatha, because he has derived the word, acc. to this sutra. In order to arrive at the intended meaning, Saranadeya derives the word from 1977 af, formed by 1999 : (4.1.65). Then by *180* (4.1.20) 3 is applied. Now the sutra afaaz (1.2.49) would function and 64744 would go away. Thus wc atrive at the form 192912 (Son of Kausalya i.c. Rama). While commenting on a 91919 (5.3.47), Saranadeva first remarks: kathaM rakSaH pAzAniti bhaTTiH, kriyAguNayonindAyogAt / In this case, the game is not very clear. Perhaps he wants to imply that the pAzap pratyaya, being a svArthavAcaka pratyaya here denotes actions and qualities of the demons as censurable. But as they are already sfina, what is the significance of TT 9799 here? This is the objection and Saranadeva justifies it by remarking that atrApi rAkSasakriyA nindyate / Saranadeva has not noted it, but the mascnlive form 149TTTT is held questionable by Mallinatha. The gender of the word 796 is ncuter. Therefore the word 79691T must be in the neuter gender. But Mallinatha himself justifies the forms by quoting a paribhash. svAthikAH prakRtito fararaaaa asfa (83) It means that sometimes words formed by

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Bhatti as quoted in the Durghagavptti 55 affixing a targala termination do not follow the gender and number of their original bases. Jayamangala also justifies the masculine gender in the same way. In justifying the following usage of Bhatti Saranadeya tries in vain to reconcile grammar with worldly usage. According to the implication of the sutra, fagytasgaia (2.3.19), Laksmana, though elder will be considered grammatically stara in the following verse of Bhatti : prAsoSTa zatrughna mudAraceSTamekA sumitrA saha lakSmaNena (1.14) / ___Saranadeva justifies it by quoting the principle that 'yasya kriyAbhisaMbandhaH . zabdena pratipAdyate tasya prAdhAnyaM tatroktam / ' In his support, he cites the opinion of Jayamangala,... 272. Ffafes 2741 89961|T HET 9791797 Pa anyar 1 These remarks also are not found in the Jayamangala cominentary. Mallinatha however takes a practical stand. He remarks that this subordination of Laksmana is only verbal, the usage only emphasizes the fact that 489 of two brothers was 4510 and that in order to avoid 1, Bhatti had to use Z&Hoa #k. The remarks of Bharatamallika are noteworthy in this context. He explains that fortfanua ugre tRtIyA ityAhastanmate'Ni lakSmaNasya jyeSThatvam because the process of delivery was not complete with the birth of Laksmana, as Satrujna was yet to be born. Therefore Satrujna is mentioned in the accusative case (FEATTE91c9fara karmasvama). He also adds that the prAdhAnya of zatrugna does not in anyway come in the way of Laksmana's prominence. Saranadeva has noted that Bhattis 3799769997 (3. B) is not correct. According to kaSAdiSu yathAvidhyanuprayogaH (3.4.46), apuSat should be employed after 1997. Saranadeva justifiies by remarking that the word 211 here denotes proximity (araficz) as in 347478441 (2.1.15). In another place (6.26) Bhatri has given the usage svapoSamapuSat also. From the alone discussion, we know it for certain that Bhatti was famous among the grammarians and many of the prominent grammarians took special interest in justifying the forms used by Bhatti. It also becomes obvious that Sarandeva is the most prominent among these grammarians. Saranadeva's Durghalavstti can be relied upon as an important commentary on the Astadhyayi, only next to Kasika. There-fore the value of his justification is enhanced for the textual reconstru ction of the grammatical forms in Bhattikavya.

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Nilanjana S. Shah Foot-Notes 1. Durghatavetti, (Ed. Ganapt, sastri), Trivandvam, 1940, La Durghat. vrtti de Sarandeva (ed. Renou, Loais), vol. I Paris, 1940. 2. The number of paribhasas given in the brockets are given acc a to the Paribhasendu Sekhar (Edited by K. V. Abyankar, Poona 1969). 3. Sarasvatikanthabharana (Calcutta, . . 698) I 123. 4. gf zargas (Published by Bhandarkar Oriental Research Institute, Poona, 1967), p. 259. 5. Paribhasasamgraha, p. 271. 6. Midhiviya Dritvstti (Varanasi, 1964), p. 318.

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KASIRAJA' OF BHASA---AN APPRAISAL Sudarshan Kumar Sharma "Pratijnayaugandhara yana "3 and Avimarak 4 the two plays of Bhasa illustrate a term 'Kasiraja' which deserves a thorough probe as to what King in the annals of ancient times is represented by this term. Taken literally it means-"The King of Kasi". In Pratijfa yaugandharayana (PRY) the term has been employed to indicate the point that a Kasiraja's Upadhaya Jaivanti had been received by Mahasena the King of Ujjayini as a Courier meant to intercede on behalf of Kasiraja for the hand of Vasavadatta the only daughter of Mahasena for whose hand suitors from Magadha, Vanga or Anga, Saurastra, Mithila and Suras na had also sent their Couriers. Inwardly Mahasena wanted to bestow Vasavadatta unto Udayana who had sent no courier. Vatsaraja Udayana was in all probability having a fascination for the Kalatra6 stationed in Venovana before starting for the Nagavana, whose name in all probability was Viracika.? The ruse of the Shamtusker had been devised to entangle per force Udayana, for the espousal of Vasavadatta. The ruse could bcar fruit or fail since Yaugandharayana, the astute statesman was always at the back and call of Udayana to render service for the 3-curity of his interests.. " Raja-atha Kimuparato Yaugandharayanah ? Kancukiyah-Na khalu. Kausaibyam Kila. Raja-Yadyevam na grhito Vatsarajah-obviously proves this point. " Kasirajopadhyayo Jaivantih", however had been treated exceptionally by Mahasena in so far as he had ordered an ovation for him having kept in abeyance the special ovation in case of other conriers. Mahasena however, spared not even Jaivantih in line with other couriers in so far as he did neither approve of the embassy of any amongst them nor disapprove of it. Rather he felt rueful for the curt behaviour and cold shoulder offerred unto him by one who had been mentally preconceived as the suitable suitor for Vasavadatta, i.e. Vatsaraja Udayana son of Satanika and a daughter's son of Saliasranika the over-lord of Kausambi. " Kasirajopadhyaya Jaivantih " had been preferred to all the other suitors' couriers and hence had been given an oiatim of exceptional Sambodhi XIII-8

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58 Sudarshan Kumar Shara norm but Vatsaraja having been caught alive by Salankayana Mahasena directed his whole hearted attention unto the rescue operation of his life got into jeopardy through injuries in war and, therefore, disowned him also. Disgruntled and disgusted he must bave gone home to the utter dismay of Kasiraja. Vasavadatta having been banded over to Udayana stationed along with her in prison in Ujjayini, Yaugandharayana managed through his skill of espionage to take away Udayana along with Vasantaka and Vasavadatta on the Cow-elephant Bhadravati the female vehicle of Vasavadatta the anaguisaksika marital tic having been solemnised through a painting of Udayana and Vasavadatta later on sent as a memoir to Udayana on the proclaimed supposed death of Vasava. datta devised as a ruse to secure the military alliance of Dursaka the Magadharaja whose sister Padmavati also was made the second spouse of Udayana by the astute Yaugandharayana (Act VI of SVD). This act of Mahasena has been summarised by Bhavabhuti in his Malatimadhava (Act-II) in the speech of Ramandaki. Illustrating the voluntary choice of Dusyanta as her husband by Sakuntala and of Paru. ravah by Urvast Bhavabhuti illustrates the point that Vasavadatta originally having been stipulated as the would-be spouse of Sanjaya, the king (Sanjayaya rajne) by her father, made herself over to Udayana. This obviously affords a clue to the critic that Sanjaya' the King for whom she had been reserved was none other than Kasiraja' whose courier Jaivanti the Upadhyaya had been exceptionally treated of by Mahasena but not given a final and favourable consent in preference to the couriers of the Kings of Magadha, Anga or Vanga, Saurastra, Mithila and Surasena. "As-matsambaddho magadhah Kasirajo" in Cff 5 above also can afford an equivocal clue to the critic to construe this Kafiraju' as the King of Magadha. In Act I of" Vinavasavadattam" of anonymous authorship and controv. ersial date the theme of PRY Act-II has an elaborate but varying version of events. Bharata rohaka and Raja (Mahasena) Pradyota are displayed as talking to each other on the topic of a choice for the marital tie of Vasavadaita as to who stood foremost among those who were cager to establish kinship with them, whereupon Bharata-rohaka is described as denouncing the claim of any one amongst those in so far as they all had been endowed wito Pollution by dint of the grace of Lord Sarva (i.e. Siva) simply because Sanjaya the son of the lord of Aimakas was one who ejaculated blood and was addicted to drinking; Jayararina the

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Sudarshan Kumar Sharma wife of Kasiraja along with her son Jayavarma for the espousal of the same princess.15 Kasiraja himself being busy at some religious ceremony had not come personally. The two speeches of Narada solve the riddle involved in the conflict arising out of the dual claim of Visnusena and Jayavarma over Kurangi a situation prone to end the matter in a tragedy at least for one of them.16 "Kathamidanm Jyestha-patni Kaniyase dtyate. Sudarne abhidhyatm Kasirajaya Jayavarmanah Kuraig Vayasadhiketi. Nanvasti Kurangyah Kaniyasi Sumitra nama. Sajayavarm anobharya bhavisyati" illustrates the point that Jayavarma being younger in age to Kurangi was married to Sumitra the younger sister of Kurangi whose secret courtship with Visnusena guised as Avimaraka was approved of through the intercession of Narada who reveals the reality to Sudarsana who had forgotten her own doing in her early life when she had handed over her own son to Sucetand her own sister whose son had died immedi ately after its birth. Hence Visnusena and Jayavarma were the two sons of Kasiraja through his wife Sudarsana who had handed over Visnusena to Sucetand the wife of Sauviraraja. 17 60 The term Kasiraja', therefore, remains unnamed by Bhasa in his two plays PRY and Avimaraka. Bhavabhuti's allusion properly in MM and that of the author of Vinavasavadattam (VVD) name him as Sanjaya, Bhavabhuti does not reveal Sanjaya's domicile though VVD names him as the son of Asmakasvara. In the light of PRY Act-II Sanjaya must be Kasiraja" whose Upadhyaya Jaivanti had been offerred the unusual ovation but was later on disowned when Udayana was captured alive by " Salankayana" whose remarks in VVDAct-I" Salankayanah-Vasuvarman! aho Sarvesva-patyesu Pratyatisnchata Maharajasya-Kutal Vasavadattam tamasmakesvarasutasya suniscito pi; datam punah prabalahardataya nivrtya; dasyami Yadyanumatam bhagavanpradada; tatreti sambhumabhi-radhayitum pravrttal." make it evident that after having stipulated her bestowal unto the son of Asmaka-lord he changed his mind. According to Dr. Niti Adaval19 "It is difficult to accept this information unreservedly as Bhasa does not confirm it." But Bhasa in his PRY has referred to Kasiraja ere his marriage unto Sudarsana and in Avimaraka he has referred to him when he had got two sons Visnusena and Jayavarma in Sudarsana. This presupposes a gap of Eighteen to twentytwo years or at least sixteen to twenty years in the composition in precedence and succession

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Katia ja of Bhasa-An Appraisal king of Madhura was a dunce; Visnusena the lord of Kasi was addicted to chase and gambling; Darsaka the King of Magadha was cruel. Jayaratha the king of the Angas was ugly; Satamunyu the over-lord of Matsyas was full of spite, while Subandhu the king of Sindhu was timorous."11 Herein Sanjaya" has been illustrated as the son of Asmakaraja; Jayavarma as the Lord of Madhura and Visnusena as the Lord of Kasi; Darsaka as the King of Magadha; a point that sets at thought the illustration of Bhasa/Bhavabhuti that Kasiraja could be identified as Sanjaya. Darsaka has been illustrated as the King of Magadha by Bhasa in his SVD12 while Visnusena and Jayavarma have been illustrated as the two sons of Kairaja in Avimaraka13. The geacological table given by Dr. A. D. Pusalkar is self-evident: Kuntibhoja (S) (M to sister of Sauvaraja) Kurangi (D) (Married to Avimaraka alias Visnusena.) Duryodhana Sudarsana (D) (M to Kirja) I Jayavarma (S) Sumitra (D) J (Married to Jayavarma) 39 Sucetana (D) (M. Sauviraraja) Brother of Kuntibhoja's Queen L (Viseusena Alias) Avimaraka. Kuntibhoja the King of Vairantyanagara, son of Duryodhana had Sauviraraja and Kasiraja as the two sisters' husbands (Bhagini pati). Kasimaja was the sister in-law's husband of Sauviraraja and Sauviraraja also a sister in law's husband of Kasiraju. Sauviraraja being issueless from Sucetana Kasiraja being a father of two sons Visnusena and Jayavarma from Sudarsand the elder sister of Sucetana--Visnusena alias Avimaraka through the curse of a sage-was made over to Sucetana as an adopted child immediately after birth. The courier of Sauviraraja having been withheld due to loss of Visnusena the courier of Kasiraja for the sake of Jayavarma was given the requisite preference 14, Sauvirardja had also been put off under a pretext that the girl was too tender to be fit for his son. Kurang was, therefore, betrothed to Jayavarma officially. The speech of dhatri at the inception of Act VI reveals the same point in a different vein. It refers to an unusal turn of events in so far as the Princess Kurangi daughter of Kuntibhoja had been bestowed unto Visnusena the adopted child of Siraraja. Simultanzously minister Bhatika had brought Sudariana

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Kasiraja of Bhasa--an Appraisal of PRY and Avimaraka. The author of Vvd. refers to Sanjaya as the son of Asmaka-lord. He refers to Jayavarma as the King of Madhura and Vispusena as the King of Kali; and Darsaka as the Magadharaja as such referred to as well in SVD when Udayana married Padmavati. This also presupposes a gap of a couple of years or more between the comp. osition of PRY and SVD. SVD and Vvd. may have had a gap of ten to fifteen years when Magadha-raja Dartaka was quite young and Udayana married Padmavati and continued to live a long life even after Kasiraja had handed over his Kingdom to Vispusena and offerred the Vassaldom of Madhura to Jayavarma. The theme of PRY and VVD. can never presuppose the contemporaneity of the authors of PRY, SVD and Vvd. Hence Kasiraja' of Bhasa could be Sanjaya' of Bhavabhuti and not that of vvd. "Alamkrthamiti Yojanapeksaya Karmani sasthy, Yatha Svapaavasavadatta khye natake: Svancitapakama kapalam nayanadvaram svarupatadena Udghatyas pravista hrdayagrham me nppatanja" 61 is an illustration of "Svapnavasavadattam nafaka " by Abhinavagupta's, Locana Commentary on the Davanyaloka of Aaandavardhana. T. Ganapatisastri comments on it as under-And the stanza SvancitapaksmaKapatam" expressly mentioned in his Dhvanyalocana as taken from. Svapnavasavadattam and not found in the published drama (Trivandrum play) must have been taken from the other drama of the same name mentioned by Sarvananda in his Commentary Amaratikasarvasva. The story of that other Svapnavasavadattam must have been thi viz. that Vasavadatta having once seen Udayana in a dream fell in love with him and informing him of the same, married him, though she had been promised by her father to Sanjaya because here the stanza "Svancitapaksmakapatam" etc. could not have been used to describe the first springs of love of the hero towards Vasavadatta and also there will be special appropriateness in the name of the drama of which the main theme is the dream which Vasavadatta has of Udayana and which results in their marriage ". Following on T. Ganapatisastri also quotes the version of Bhavabhuti is Malatimadhava already illustrated above 20 and agrees on the point that Svapaavasavadattam referred to by Abhina. vagupta and Sarvananda was that of Trivandrum Series in so far as the story of Udayana has been referred to by Bhavabhuti, a great and responsible pool.

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Sudarshan Kumar Sharma The verse Svancitapaksma-Kapatam' might have had a place in the Vth Act of present play and might have got lost through Scribal omission. In order to arrive at a correct identification of Kasiraja contemporary Prince of Udayana a Co-Suitor for the hand of Vasavadatta preferred by Mahasena in the event of failure of Salankoyana to capture alive Vatsaraja Udayana (PRY) and one married to Sudarsana daughter of Vairantyaraja Duryodhana sister of Kuntiblioja laving a sister in law's fiusband in Sauvfraraja adopting his soul Visnusena alias Avimaraka and father of Jayavarma Visnusena married to Kurangi and Jayavarma to Sumitra we shall have to tap a number of sources critically examining the history of Kasi and its Kings in various epochs preceding the Christian era and particularly the pre-Buddha and post-Buddha eras. According to R. B. Pandeya, 'Kasi' finds a significant place as a political division in Northern India shortly before the times of the Buddha. It was an independent kingdoin before the rise of Buddhism and as such it finds mention in no less than four places in the Anguttaranikaya in the list of the Sodasa Mahajanapadas, i e. the Sixtieen great countries. The fact that kasi and Kosala are frequently mentioned in the Jatakas, in the " Paccupannavatti" only and not in the stories, draws our attention towards the study of its political history and the dynasties that ruled and governed over its destiny. In the Sixth Century BC. Indian territories were split up into numerous independent but tiny states, which, according to the Purinas were ruled by the kings of different dynasties such as Aiksavakas or kings of Kosala, Pancalas, Kaseyas, Asinakas, Kurus, Maithilas and so forth. However, the most important of these dynasties was that of the Bralimadatta reigning at Varanasi and ruling at Kasirattha. The ruling family of Kasi also seems to have been called Brahmadatta after this king. Thus, in the Jatakas every prince who was heir-apparent to the throne of Varanast was styled Brahmadatta Kumara. The Matsya Purana? 2 also refers to a dynasty consisting of one hundred Brahmadattas. The Jatakas 23 which are the main source of information, regarding the history of this Kingdom mention no less than Six Kings of Vara nasi, besides Brahmadatta. They are: (1) Uggasenna (2) Dhananjaya (3) Mahxfilava (4) Samyama (5) Vissasena and (6) Udayabhadda. In the Puranas Brahmadatta is represented to have been followed in succession by Yogasena, Visvakasena, Udaka-Sena and Bhallata. 24 Dilating upon, R.B. Pandeya quoting from Candatindu Jataka, Dipavamsa, Mahavamsa, Mahabharata (II. 8.23) (referring to a Hundred Brahmadattas) Darimukha Jataki, Gangamala Jataka, Sambula Jataka, Uddalaka Jataka, Maha ummagga Jataka, Uttaradhyayana Sutra and Svapnavasavadattam

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Kasiraja' of Bhasa-In Appraisal 63 (Act-V); Ramayana (1. 32), Mahavagga, Vinaya-Pitaka, Dhamma-Padattrhakatha, kunala Jataka, Suttanipata Comnicntary etc. makes it pertinent that Brahmadatra as a title of the King of Kasi has also been a title of the Kings of Magadha and that of Vidchu. Quoting from Kunala Jataka he says that Brahmadatta king of Kasi owing to his having an army, seized the country of Kosala, slow its king and carried off his chief queen to Benaras there and made her his consort.25 Dr. R.S. Tripathi 2, Dr. H. C Raychaudhari7, Pandita Mohan Lal Mehto Viyagi28, Dr. Visuddhananda 29 Pathaka deserve to be quoted here in explaining the points that Ajatasatru after having starved to death Bimbisara, annexed the kingdom of Kasi unto the kin dom of Kosala." Commenting upon the position of Kasi Dr. V. S. Pathaka 28 remarksKasi formed an integral part of Kosala in the days of Mahakosala the father of Prasenajita in the middle of the sixth century B.C. The Haritamala and the Vaddhakisukara Jataka state that when he married his daughter Mahakosala to Bimbisura, the Magadhan King, one of the villages of Kasi yielding a revenue of a hundred thousand was given to that lady as Pin moncy. Prasenajita was able to retain Kusi in his inperial hegemony. The lohiccha Sutta of the Digha Nikaya already speaks of his mastery over Kasi just in the same way as he was master of Kosala. The administration of Kasi was carried on by one of his uterine brother who was styled as Kasiraja'. Later, however, like Kosala itself (when it declined) Kasi was amalgamated by the new growing imperial power of Magadha. This must have happened after the strong personalities of Prasenajita Vidudabha passed away and their weak successions had failed to retain the glory and greatness of their past. It obviously makes it clear thar Prasenajita the sovereign lord of Kosala liad his uterine brother styled as Kasiraja- he himself being styled as the lord of Kasi-Kosala confederation. Kasiraja the Uterine brother of Prasenajita enjoyed an autonomous status. 3o Dialating upon the topic of Kogala-Magadha relations Dr. Pathaka has alluded to the tale of Prase. najita vanquishing and putting in bondage Ajatasatru but reconciling immediately to marry his daughter vajira to him with a pin money in the form of Kasi Village, but has refuted the statement of H. C. Ray Chaudhari as under : It is difficult to believe, it may be noted here, witli H. C. Ray Chau hari that Ajatasatru was able to annex Kasi eitlier fully or even a part of it. What he achieved were the proceeds of the village referred to above. As long as Prasenajita was alive, Ajatasarru was certainly not able to incorporate Kasi in Magudha.31 "Prasenajita's end was tragic. His own son Vidudabla revolted against

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Sudarshan Kumar Sharma him and usurped the throne of Kosala. Ajatasatru thinking of attacking Vidudabha was prevented by his ministers from doing so. "32, 64 The entire dissertation of Dr. Pathaka makes it apparent that Ajatasatru was not the "Kasiraja" and the Uterine brother of Prasenajita was the Kasiraja' proper holding autonomy in his domains. Bhasa in his SVD has referred to Brahmadatta connected with the nagara named Kampilya identical with modern Kampil on the old Ganges between Budaon and Farrukhabad. N. L. Dey has identified it as a town at a distance of 28 miles North-East of Fathgad in the district of Farrukhabad (UP). It is only five miles distant from the railway station of Karimganj (B. B. C. I Railway), 33 It obviously denotes a region contiguous to Kasi at least not far away from it (Kasi being situated on the left bank of Ganges or on the north bank of Ganges 80 miles below (Allahabad), 84 Brahmadatta of Kampilya was most probably the Brahmadatta of Kasi whose name proper could be Sanjaya of Malatimadhava of Bhavabhuti and not the Asmakes varasunuh of VVD. Kasiraja alluded to in PRY aspiring the hand of Vasavadatta disowned owing to the success of the ruse of the tusker enticing alive Udayana, was certainly the Kasiraja of Avimaraka married subsequently to Sudarsana mother of Visnusena (Avimaraka) and Jayavarma, sister of Sucetana, wife of Sauviraraja and a sister of Kuntibhoja, king of Vairaniya, a son of Duryodhana, Kuntibhoja's two daughters were married to Avimaraka and Jayavarma. Avimaraka was the real son of Sudarsana and Kasiraja, but Sanjaya was given to Sucetana on the death of her own newly born child. He was, therefore, the adopted son of Sauviraja and hence was the Sauviraraja in the making. Jayavarma was the heir-apparent to the throne of Kassiraja and has been styled Kasiraja by Bhasa in Avimaraka. In PRY Bhasa has referred to Kasiraja' as the special guest of honour for Mahasena for whose daughter Vasavadatta the kings of Magadha, Anga or Vanga, Mithila, Surasena, Surastra had also sent their couriers. Udayana's courier did not come. Udayana was Vatsaraja having Kausambi for his capital (30 miles from Allahabad as Kosam). Hence Bhasa has distinctly mentioned the kings of Magadha, Anga or Vanga, Saurastra, Surasena, Mithila along with Kasiraja as autonomous suzerains in their respective domains. In SVD he has referred to Darsaka as Magadharaja' whose strong military alliance was essential to create a Schism in the Samgha of Aruni who had usurped the regions of Vatsa Janapada. Bimbisara held the honorific title of Srenika, "35 Ajatasatru as that of Kunika and Vidudabha son of Bimbisara bore the notorious title of Aruni "daruna Karmadaksa" (SVD Act V-13) we can easily presume Kasiraja Sanjaya as a contemporary of Udayana, Mahasena, Gopalaka, Palaka, Pauranic

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Kasiraja' of Bhasa -- An Appraisal List of Pre-Mauryan dynasties assigns a total period of 138 years to 36 Pradyota Palaka Aryaka Avantivardhana Visakhayupa. Dr. P. L. Bhargava 37 assigns 527-503 B.C. as the reign period to Darsaka' on the evidence of the Puranas and a Chronological epoch of 560 BC to 513 to Pradyota and Palaka. Palaka the second son of Prad. yota Mahasena (PRY II. 13) was assassinated by Aryaka son of Gopalaka the elder son of Mahasena, done away with by Palaka, with Aryaka put into prison as evidenced by the plot of Mrceliakatika of Sudraka (Act IV). Avantivardhana might have wreaked his vengeance on Al'y aka and succeeded to the throne of Ujjayini. It obviously means that Pradyota Udayana-Palaka--period of forty seven years liad 'Sanjaya' the 'Kasiraja' as the uterine brother of Kosalaraja Prasenajita living in the period ranging between B.C. 560 to 513. Bhasa referring to 'Kasiraja' as a Prince in PRY and as a King having two sons Visnusena and Jayavarma grown up enough to woo the hands of Kurangi and Sumitra presupposes a gap of eighteen to twenty two years in the preparation of Avima'raka far away from PRY. Vyd. refers to Darsaka as the 'Magadharaja' and Visnusena as Kasipati and Jayavarma as Madhurali most probably the King of Surasena. It implies from this that the author of Vyd. was porterior to PRY and SVD and Avimaraka and hence to Bhasa, Kasiraja referred to by Bhasa was certainly Sanjaya of Malatimadhava. Dr. Niti Adaval's comments on the topic "The digvijaya of Udayana"38 illustrate some critical examination of the conflict of Udayana with the King of Kasi whom the learned Critic has identified with Pancala Aruni of the plays.39 Dr. Adaval has fully taken into account the variety of marital ties of Udayana after the forced marriage of Vasavadatta with him through the ruse of the Shamtusker. His revival of his relations with Viracika(t)40, his marriage with Bandhumati 41 alias Manjulika through the help of Gopalaka; his romince with Rajanikal (a controversial figure) and Kalinga Sena+ 3 (the princess of Taksasila) of all these the marital ties with Vasavadatta+ + and Padmavat14 5 (PRY and SVD) were mainly meant for political solidarity seeking the alliance of Mahasena of Ujjayini and the Magadharaja Darsaka. These two alliances catered to his desire for a "digvijaya'. He allotted Gopalaka the territory of Videha (KSS), Vidisa (BKM) and to Simliavarman that of " CEDI", designating Sambodhi XIII-9

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66 Sudarshan Kumar Sharma | then as baladhikas.46 10+7 KSS.III 5.54-118 Udayana is described as marching against "Brahmadatta" the king of Varanasi4 8 who was his permanent foe (nityam vairu). An obvious conclusion can be derived from this version of Somadeva (Gunadhya) that "Brahmadatta" of Varanasi, ic., the Kasiraja (most probably Sanjaya) was pretty hostile to Udayana preferably due to the reason that he had been put to insult for the sake of Udayana by Mahasena (Pradyota) who first having entertained and honoured Jaivanti the Upadhyaya came as his courier in preference to other couriers of Magadlaraja, Vangaraja or Angaraja, Saurastraraja and Suraseparaja had married Vasavadatta to Udayana caught alive through the ruse of Shamtusker by Salamkayana. After consolidating his position by two marital ties with the Kings of Ujjayini and Magadha it was imperative for him to curb down the pugnacity of Kasiraja' Brahmadatta who could hardly be Aruni'the darunakarmadaksa of Bhxsa (SVD Vth Act) in so far as he had already been subjugated with the help of Magadha raja during the course of his marriage with Padmavaty. Dr. Niti Ada val has miscontrued him as 'Aruni' the Panicala King simply on the basis of the evidence of Vvd. even misconstrucd by her; because "Vatsarajabhayannanu pancalo'smananuvartato"'49 and "Arunira. smakam Kataksusadhyah tasmat svarajya pradanadeva Satkrto bhavisyati" so clearly prove "Pancala" King and Arunr' as the two distinct personages. Neither of the two could be 'Kasiraja' as the author of Vyd. has named him as "Visnusena" who was certainly the eldest son of Kasiraja (Avimaraka of Bhasa). Udayana handed over "Videhas' to Gopalaka and "Cedi" to Simha-Varman. Gopalaka was the eldest son of Pradyota Mahassna (PRY II. 13). But Simha-Varman as the brother of Padmavati is not proved by SVD wherein Darsaka the King of Magadha was the real elder brother of Padmavati. Simha-Varman could, however, be a younger brother of Padmavati always conspiring against the suzerainty of his eldest brother Darsaka. He could be subdued by Udayana through a gratification. Moveover, as evidenced by Avimaraka Kasiraja even after having been deprived of the hand of Vasavadatta went on to live a longer span of life having married Sudarsana and getting two sons Visnusena and Jayavarma married at a matured age to Kurangi and Sumitra. He was never crushed by Udayana with the help of Magadharaja as was done Aruni (SVD). Hence the idea of Dr. Adaval construing 'Aruni' Pancala as the 'Kasiraja', Brahmadatta is the dangerous neighbour of Udayana falls through for want of pulpable evidence, Aruni was certainly Vidudabha

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Kafiraja' of Bhosa--An Appraisal son of Prasenajita Kosala after whose discomfiture Kasiraja Eralmedatta alias Sanjaya the uterine brother of Prasenajita continued to reign with Kingdom handed over to Visnusena alias Avimaraka whose identify liad been proved as the elder brother of Jayarama referred to as Kasipati in Vyd. Bhavabhuti in his Malatimadhava could hardly crr in case of naming Sanjaya as such when he had not erred in naming Dusyanta and Parurava. The author of Vvd. has mixed up facts with fiction perhap3 through his confusion caused to him by the variety of sources available to him or perhaps he meant to create a new history with a view to vying with Bhasa and the author of Brhatkatha. Hence Kasiraja' bearing the generic term Brahmadatta' bore the name proper as "Sanja ya" whose couri:r Jaivanti had been received by Pradyota Mathisena as the second preference for the land of Vasavadatta. The six, kings of Varanasi besides Brahmadatta listed by Jatakas (illustrated by R. B. Pandeya above) as Uggasena, Dhananjaya, Mahasilava-Samyama, Vissasena and Udaya bhadra. may cven he construed to have referred to "Samyama" as a corruption of "Sanjaya" and "Vissasena" as that or Visnuisena (Avi raraka) Tollowed by Udayabhadra. Pali "Samyama " preceded by Dhananjaya can be a misreading of the Palacography of Sanjaya (as in most of the Buddhist texts Pali word have been variantly transcribed in Sankrit due to the controversial Character of the Bralimicharacters assuming cursive or monumental forms based on the material on which they stood inscribed the Palm leul, buch bark, hand made papers or stones or Iron Pillars or even copper plates. Footnotes 1. Paper read at the 30th Session of the All India Oriental Conference, Santiniketan, October, 1980. 2. Lecturer, Senior Scale in Sanskrit, Govt. Rajinura College, Bhatinda (Pd) - 151001. 3. Bhasanatakacakram : C. R. Devdhar, published by Oriental Book Agency, 15, Shukrawar, Poona-2, 1962, p. 73, Act-II. 4. Ibid., pp. 115, 116, 127, 135, 158, 173, 183, 184 187. 5. Esa Kasirajaopadhyaya aryajaivantiradya dautyena praptah. Asya Samanya duta Satkaram prothalal Krva sukhaniva nivesyatam. Yatha Catithisatkaram Janiyat turha prayatet ivyai iti. bhoh ! cvam nimalianyahani gotraukuleblyo rajakuleblyah Kanya pradanam prati dula-Sampresana vartiate na khalu mahasenah Kam-cidapi pratticaste

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Sudarshan Kumar Sharma na capyanugrhnite. Kinnu khalvidam athava daivamatra Kanvi pradane'dhi-Krtam Kutah. Vyaktam na tavat samupaitiasya; duto vadhutve vihito hi yasya. tato narendresugunam narendrona vetti Janannapi tat-pratiksah. Ibid., p. 73 and Verse 1 along with Asmat-sambaddho Magadhah Kasirajo Vangah Saurastro; Maithilah Surasenah: ete nanarthair lobhayante gunairmam; Kaste vaitesani patratam yati raja; Ibid., p. 77, Verse 8. 6. balukatirthena badim narmadam tirtiva venuvane Kalatramavasva Chattramatra-paricchadena gajayuhavi marda yogyena balena marga. madunya vithya nagavanam prayato bhartta, Ibid., p. 61, Act-I. 7. Ibid., SVD (Sva pravasavadattam), Act V, p. 42, Raja-Kim Viracikam Smarasi? Vasavadatta-a pehi ! kimihapi viracika. 8. Ibid., PRY, p. 78. 9. Kancukiyah-Vatsarajah Raja-Kim-Vatsarajah ? Kancukiyah-tatrabhavatamalyen a salan kayanena grhito Vatsarajah. Raja-Udayana) Kancukiyah atha kim. Raja-Satanikasya putrah. Kancukiyah-Drdham. Raja-Sahasranskasya napta. Kacukiyah. Sa eve. Raja-Kausam bisah-ete. Ibid., p. 77. 10. Kamandaki. ayi sarale! Kimatra waya bhagavatya sakyam. Pra bliavati prayah Kumarinam janayita daivam va, yacca Kila Kausiki sa-kuntala dugyantamapsara Urvasi Pururavasam. Cakama, ityakhyanavida acaksate. Vasavadatta ca Sanjayaya Rajhle pitra dattamatmana mudayanaya prayacchadityaditadapi Sahasabhasamityanupadesta vya evayamarthah. Malatinadhava of Bhavabhuti, M. R. Kale, p. 57, Messrs Moti Lal Banarasi Dass, Delhi-110007, 1967. 11. Raja-Sakhe ! Bharatarohaka 1 Ye' Smabhih Sambandhukamah Ko nu Khalu tesu sarvargunairyuktah. Bharatar ahakah-dusita iva te sarve bhagavata Sarvena. Raja-Kathamiva. Bharataroheka-as-Makarajasunuh. Sanjayo rudhirodgari Panaprasaktasca. Madhuroraja Jayavarma Murkhah. Kasipatirvisnuseno mrgayaksaprasangi. sakah Krura savs. Sindsuraj Kuppuswami Sarma Magadho raja Darsakah Krurah. Angesvaro Jayaratho Virupuh. Matsyadhipatil Satamanyuh Matsarl. Sindliurajah Subandhurbhiruh. Vinavasavadattam (Vyd.), p. 7, published by Kuppuswami Sastri Researeh Institute, Mylapore, Madras, 1962. Edited by K. V. Sarma with a preface by Dr. V. Raghavan.

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Kasiraja . of Bhasa - An Appraisal 69 12. Bhrtyarmayadharajnsya Shigdhaih Kanyang#mibhih; dhrstamutsaryate Sarvastapovanagatojanah. B.NC. Pl. Act-I, Verse 2, along with Esa gurubhi rabhihitanam-adhe yasyasmakam Maharajadarsakasya bhagini Padmavatinama, Ibid., p. 3 and Ucitam tatrabhavato magadharajasya parahoakale Bhavantamagratah Kstva Suhrjjanadars-anam, Ibid., p. 34, Act IV. 13. Bhasa-A study, p. 377 cff-2, Published by Munshi Ram Manohar Lal, P.B. 1165, Nai Sarak, Delhi-6, 1968 January, Second revised edition, BNC. (Avimaraka), pp. 115-116. Kaunjayanah-Svamin bahusyapi Ksatriyesu purvasambandbavisesau Sauvirarajakasirajau Svamino bhagini patitve tulyau asmatsambandhayogyauiti Svamina sintitau tatra purvameva Sauvirarajena putrasya Karanad dutah presitah. Sa casmabhiratibala Kanyety spadesa muktva Supujito Visarajitah. Idanim tu Kasirajena putrasya Karanaddutah presitah. tatra balabala-Cintayam Svami Pramanam. Along with Bhutikah-Idanim tu napratyakhyatavyam. Svamin ! Sauvira raja Kasirajau Svamino bhagini-patitve tulyau. Atha devyah bha eti Sauvirendro gunadhikah, Ibid., p. 116. And. Dhatri-dirtyaryen a paripalitoyam Janahalamati-prasengena. adyaiva pravestavyam Kanyapuram amatyah arya bhutikahkanyapuraraksakah Kasirajad utena Saliasmakam Maharajena pujiteh Prasthi tasca, Ibid., II, p. 12.7. Magadhika-Asti Kasiraja putro Jayavarma name. tas mai datta bhartndarika, tasya caduta agato. Malarajena pujitah pratigrlitam ca Varnikaram, Ibid., Act-III, p. 35. AND Naradah--Pita Kurangyah bhupalo vairantya-nagrares varah duryodhanasya tanayah Kuntibhojo bhavannanu. Ibid. VI, Vers 13, p. 182. 14. Vidusakah - Aho ! tatrabhavatah Sugrhitanamadheyasya sauviraraja syadhanyata, yatha ciramaputro bhutvatmano niyama visesena Daivaprasadena ca mausaloka durlabham Suputram labdhva punarapi tadesa eva Samvsttah, Ibid. IV, p. 158. 15. Dhatri-Aho ! anavastha Krtantasya yad Rajadarika prathamam Maharajena Sauvirarajena tam, Visnusena-muddisya Vsta. AdyaviditaSambhavena manusalokadurlabha-Krtigunavisesena Kenapi sanyogo jatah. Atha cedavtm Kasirajaputro Jayavarma dama bhattinya

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10 Sudarshan Kumar Sharma Sudarsanaya Sahamatyena bhutikenanitah. Samprati Rajakulam pravistali. Svayam Kila Kasirajo yajnavyaparena nagatal. Kinnu khalvetatbhavisyati... Ibid, p. 173. 16. Naradah-Tavayam putrognerutpannah. Tvadbhaginyal Sucetanayah praseva-samakala eva tatsutah Svargam gatah. Tavayam Putrastvadbhog-inyai tvaya clattah. Sauvira-rajascasavatyanta Santustah pritiSadrsih Kriyah kftva Visnusena iti Samjnamakarot. Amanusasvarupa. balavirya parakramenanena Vardhamanena Yasmada virupadhari marito'surah. tasmadavi-maraka iti-Visnusenam loko braviti tatahi so'pi brahmasapa-paribhras-to-hasti Sambhramadivase Kurangim drstva Samutpaunabhilasah parena paurusena sangamya Kurangya darsanasankitaih Kanya puraraksibhih Pariksyamano'gninabhogavia Pracchadito uirgatal, Ibid. VI, pp. 183-184. 17. Kasiraja and Sauviraraja being the two sisters' husbands of Kunti bhoja, Kurangi and Sumitra became the maternal cousins of the two. Both therefore, were married to their father's sister's sons-an unusual law not so well spoken of in the Hindu Code of law. To quote Dr. A. D. Pusalkar here--"The marriage of Avimaraka is important to us from the fact of its disregarding the rule of Sapinda exogamy or Coasanguinity. In the Vedic times and the Buddhist age as we have already seen marriages with cognatic relations to the third degree were recognised. We have also seen that the Dharma Sutras and the Smptis fixed the limit, prohibiting marriages with materual relations to the fifth or seventh degrees and paternal relations for the Sevenths degree. Now in the Avimaraka we find that the Prince is marrying the maternal uncle's daughter who was at the same time bis paternal aunt's daughter. Marriage with a mate. rnal uncle's daughter is not uncommon on this side, being recognised by Baudhayana and approved by local custom. Marriage with a paternal Aunt's daughter, however, being rather uncommon and being with the third generation suggests fairly old time before composition of the Smrtis which accords well with the time assigned to these plays. BHASA-A STUDY, P 377. 18. P. 2, Verse 4. 9. CP Story of King Udayana as revealed from Sanskrta, Pali and Prakta sources by Dr. Niti Adaval, pp. 71-72, Published by Chow khamba Sanskrit Series Office, Varanasi I, 1970. 8. Dhvanyalokah Srimacasandavapdhanacarya Viracitah edited by Dr. Ramasagara Tripathi, Second Part, 3-4 Udyotas, Published by Messrs Moti Lal Banarasi Dass, First edition 1963, p. 819.

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Kasiraja' of Bhasa-An Appraisal 71 19. Bhasa's plays, p. 82. Printed by the Shridhar, Power Press, Trivan drum, 1925. as has been the case of "Padakrantani puspani sosia cedom Silattalam; munamkacidihasina mam drstva sahasa, gata" in Act V of the Printed SVD (Ublavupavisatah), BNC, p. 25. 20. Ibid., p. 83. 21. The Indian Historical Quarterly XXXVIII, No. 4, December, 1962, pp. 335-339 A note on the Brahma-dattas of Kisi. 22. OP-Cvt Anandasrama Sanskrt Series, Poona, p. 556, V. 72. 23. Ibid, Jataka IV 458. 13, iii 97 23; I. 262.8, V. 354. 91; ii. 345-19: IV. 104-22 and 25. 24. Vayupuranam, edited by Manasukharaya Mora, V. Clive Road, Calcutta 1, 1959, pp. 507-8, Verses 180-22. 25. IHQ XXXVIII, p. 339. 26. History of Ancient Iudia, p. 95, 1960 edition, published by Messrs Moti Lal Banarasi Dass, Delhi-110007. 27. Political History of Ancient India 1953, University of Calcutta, p. 209. 28. Jataka Kalina Bharatiya Sanskrtih, p. 147, published by Bihar Rastrabhasa Parisad, 1958, cif. 5. Brhadaranya kopanisad, Ajata Satrum Kasyam, II 1-2. 29. History of Kosala upto the rise of his Mauryas 1963, Messrs Moti Lal Banarasi Dass, Delhi-110007, pp. 260--261. 30 Ibid., pp. 221-222. 31. IBID., p. 215. 32. Ibid., p. 216, Beni Modhas Barna in his Asoka and his Inscriptions Part I, Third Ed. 1968, published by New Age Publisher Private Ltd., 12, Bankim Chatterjee Street, Calcutta-12, p. 311 also takes Ajatafutru as Kafiraja. 33. Historical Geography of Ancient India, pp. 56, 107, 108, Dr. D. C. Sircar the Geographical Dictionary of Ancient and Mediaeval India. 34. Ibid., GAA I, p. 101. 35. Gadyalintamani of Odayadeva Vadibha-Simba Suri introductory, Verse 1], edited by Pandita Pannalal Jain Sahityacarya, Published by Bharatiya Jnanapitha Publication, 9, Alipura Pade Place, Calcutta 27, First edition, 1944. 36. Recent Studies in Sanskrit and Indology being Prof. Jagannatha Agravala Felicitation Volume, p. 167, Nanes, Order and Chronology of Pro-Mauryan Kings according to Purina by Dr. P. L. Bhargava, 1982, published by Ajanta Publications, Delhi-11007.

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Sudarshan Kumar Sharma 37. Ibid., p. 169, CP Malwa through the ages by Dr. B. C Jain, pp. 102 103, 1st Ed. 1972, Messrs Moti Lal Banarasi Dass, Delhi-110007. 38. The Story of King Udayana as gleaned from Sanskrit, Pali and Prakrtil sources, 1970, Chowkhamba Sanskrit Series edition, Varanasi 1, pp. 190, 193 also pp. 101, 103, 113, 120. 39. Ibid., p. 193. 40. KSS II. 6, Verse 65-66, p. 46, MLBD ed 1970, ed. by J. L. SASTRI and SVD., Act V, p. 42, BNC, OBA, ed. 1962. 41. Ibid., II 6.67-74, p. 46. 42. BKM. II 271-274, pp. 67-68, Published by Mehar Chand Lachhman Dass, New Delhi-110002, 1982. 43. Ibid., VII 165-262 Verses, pp. 172-174. 44. KSS. II, pp. 24-47. 45. Ibid. II, pp. 48-79, cp SKU., Dr. Niti Adaval, p. 190. 46. SKU. 190. 47. pp. 72-73. 48. Tasmadyathavatsammanya siddhaye mantrinandalam, Kuru digvijayam deya labdhumdhermottaram Sriya. Svasmradvayabandhunam asaktaouprasaktitah; Vikurvate na babavo rajanaste milanti ca; astycsah brahmadatta khyo varanasyam mahipatih; nityam vairs sa te tasmadvijayasva tamagratah; tasminjite jaya piaci prakramenakhilah disah; Uccaih Kurusva vai Pandoryasasca kumudojjvalam; ityukto mantrimukhyena tatheti vijayodyatah; Vatsarajah prakstisu prayanarambhamadisat; dadau vaidehake ca rajyam gopalakaya suh; Satkarahetornspatih svasuryayanugacchate; Kim ca padmavati-bhratre prayacchatsimha varmane; Sammanya cedivisayam Sainyaih Samamupeyusc; Yaugandharayanascagre Caranvaranas mprati; prahinodbrahmadattasya rajno jnatum vicestitam. tadbuddhva dlvastamayuh sainyapurita dinmukham; Vatsesvarm brahmadatto mene durjayanevatam. eti, KSS, III-5, Verses 52-58, 61, 86, pp. 72-73. 49. Vvd., K. V. Sarna, p. 9. . 50. Ibid. p. 11.

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BUDDHISM VS. MANUSMRTI Jaya R. Betai & Ramesh S. Betai It would be precise and just to state that every Indian on the Indian soil has, at his back, a culture and concept of social life that have evolved through a processing of more than almost four thousand years. Society and its concept are in his blood. In this, the Hindu social life is in brief, Varnasramadharma. It was so in the past and it is more or less so in the present. The oldest Acarya who redelined, revalued and reinstated the concept of Hindu social life is Manu, in his famous work Manusmoti. For centuries it was conceded that Manu's is the prime and greatest authority as far as Lindu social life and Hindu social philosophy are concerned. Manusmri :: The Manusinti is the main source of Darma, i.e., social philosopliy and law, for all later centuries and also the Satra, Smrti and Nibandha writers thereof. It is placed by Kane between 200 B.C. to 200 A.D. We can accept this as the safest and most authentic date of the work. It is also to be noted that the Manusmrti belongs to a period of transition when the comparative liberalism of the Vedic period is also slowly giving place to later puritanism. The authority of Sastras was to give place to custom later. Manu primarily accepts the authority of the Vedas, but also tries to justify ways, modes of his own days, i.e., custom. He also claims that these should have the sanctioning authority of Sruti. It is interesting that the Manusmrti codifies Hindu social philosophy and Hindu law and gives to us a compendium that redefines and revalues the Dharma, i.e., social philosophy of old and places it into a systematised whole just as in the seventh century Sankara found it necessary to reinstate Arya dharma and Darsana against the non-vedic schools of thought, the Tantric and Sakti cuits etc, just as Vallabha in very late days tried to make strong the citadel of Hindusim in such a way that Hindus did not lose faith in their own religion in view of the terrible onslanghts of Islam etc. Manu too seems to have specific purposes in view when he writes the Mansmrti and reinstates Dharma, ie, the social philosophy and law of the Aryas. Ouc of the purpos3s seems to Sambodhi XIII.--10

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74 J. R. Betai & R. S. Betai stand and control the tide of the fast spread of Buddhism. Jayaswal, Radhakrishnan and Mukherjee refer to Manusmrti being a post-Buddhi stic work, and written possibly with a view no repudiate Buddhism. Buddhism threw away more or less the caste-system and established the absolute equality of all. We must concede that its attitude of equality of all irrespective of caste, creed, sex, social status etc., and its opposition against the caste-system is revolutionary. It challenged and set aside the Asrama system by permitting conversion to all at any age in life. It granted permission to women to embrace Samnyasa, though with reluc tance in the beginning and established their independent Sanghas. It raised, its firm voice against the excessive ritualism of brahmins and slaughter of animals in Yajnas. It gave place to conscience as an authority in place of the word of the Vedas. This was a veritable challenge to the very existence of Aryadharma or Vedadharma and Hindu society with its deep-rooted traditional values. It seems that this inspired the Manava school to give this exquisite compendium so that Hindu society and its Varnasrama were not wiped out or up-rooted. This is again one of the main reasons that inspired Manu's revaluation of social philosophy. This seems to be one of the important purposes of this composition. The following are the main points of internal evidence, that can go to prove that the purpose mentioned above was in the mind of Manu when he composed this work. It is interesting to note that he took the constructive step of making Hindu Dharma firm-rooted and the citadel of Hindu society intact and preferred not to attack directly the opponents. If Hindus or Aryas become strong and sound in their social, religious, philosophical, ethical and cultural values, they could very well stand the tide of Buddhism; this seems to be his outlook. Internal Evidence : One very important and an unusual feature of the work is that it started with two-fold plilosophy of Origin of Creation and Creation of man and ends in the 12th Adhyaya with the Karma doctrine of social activity to stress that one who leads this his life of Purusartha on the lines laid down in the intervening Adhyayas, becomes fit to attain to moksa (12.107, 126). Social life and social ethics adopted in a very normal and balanced manner, with Purusartha can lead man to bliss in the end. When Manu lays down this possibility and promise, naturally this can have a soothening effect on man's psychology and personality and he would not hurry up to renounce the world. The social order an d social fabric will not collapse, as was likely with the freedom of choice

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Buddhism Vs. Manusisti 75 of renunciation promised by Buddhism at any age because Manu promisus the highest spiritual rise through life. Normally all men attain to higher pursuits through life. (2) The worldly life is too much with us, and, as far as this life is concerned, naturally man has certain desires and expectations. No man is free from this, even the Vedas an.l Karm Lyoza resulted from this Karma of man (2.2). What is necessary is resorting to right and proper desires (2.5); man might have a natural desire for worldly fams, he might desire immortality. Both these are possible on the path of social life based on social norms, ethics and values laid down by Manut. When Manu emphasises tliis reality of life, naturally man will have the right perspective about individual and social life, he will also have a correct perspective of renunciation and this can and will prevent man from cscapism and from fear and disgust of life. Mal will be inspired by a spirit of discrimination. Thus, the social fabric and order will remain unshaken and man will become fit to attain to supreme bliss in duc course of time. (3) This is again in line with Manu's emphasis on the need generally for all men to pass through all the three Asramas before man embraces Sannyasa. If man hurries up to resort to Samnyasa before naturally passing through the first thres stages and developing his mind and person. ality and also inclinations in such a manner that man's Samnyasa comes As naturally as his worldly life, there will be perversions that will have adverse effect both on social life and on maa's Samnyasa. Thoughi Manu has accepted the possibility of exceptions (5.15 g), this view applicable to all men, rules out the possibility of immature, hurried Samyasa for which man might not be fully prepared physically, emotionally, psyehologically and in all respect. Who can deny the fact that the last fear and the consequent perversity is possible when renunciation, with all its firm vows, rules and denials, is permitted simply at the will of the individual at any age in life? (4) It is again, with this point in view that Manu lays down that of all the Asramas, the householder's is supreme, because he maintains the other three and in all respects the social order with its four Asramas is dependent upon the housholder. This is cmphasised in the sixth Adhyaya after the glorification of Vanastha and Samasin (6.87, 89 and 90). In 6.87 again, Manu states that actually there is only one Asrama that divides itself into four. He therefore further shows ibat ultimately even the householder can rise to the stag: of Yati, and here he gives

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J. R. Betai & R. S. Betai option of actual renunciation of the world as also staying with son and family, though as a real Samnyasi (6.95). This shows that the Yatis of Aryadharma, the Sramana or Bhikkhu of Buddhism, and the Sadhus and Ganis of Jainism are dependent upon householders for maintenance. This can be construed as an appeal as also as a request to men and women lo resort to Samnyasa with full thought and consideration only after becoming free from ones debts to the world, i.e., after passing through the first three Asramas and fulfilling ones worldly duty to himself and to the society. This constructive revaluation of Aryadharma is bound to strengthen Hindu way of life and Hindu social fabric. It is a steady view as compared to the enthusiastic view of Buddhism. (5) When Manu accepts purity of race, higher and lower culture of men and social stratification, his insistence on concessions to brahmins in gencral and to the learned brahmins in particular, also deserves to be noted. Manu lays down exceptional priviledges for brahmins, firstly because his society was dominated by brahmins. But by laying down these special previledges, it seems that he tries to stem the tide of brahmins getting converted to Buddhism. We know too well that the best and foremost of Acaryas and scholars of Buddhism are originally brali mins. Many learned brahmins were attracted to this new faith whichi they served and defended more jealously than others. But Manu seems to have the feeling that if the social status of the brahmin is well guarded, one sound result will be the prevention of brahmins from getting converted to the other faith. And if we were to analyse and lay down a picture of the ideal brahmin of Mamu, who can deny the fact that this ideal brahmin with his highest restraints, responsibilities and a very plain way of life, with highest heights of thinking, is more or less on a par with the Bhikkhu or Sramana Brahmana of Buddhism ? (6) We may next come to the jealous insis'ence of Manu on the very high unique status of Vedas or Sruti. Manu wants to protect, at all costs, this highest Vidya that is Dharma, source of Dharma, origin of all later kuowledge, the very word of god. He also states that the law of Manu is entirely based on the absolute authority of the Vedas. Manu's jealoui defence of the absolute authority of the Vedas is also inspired by several reasoni, 0.12 reaso:2 seems to be to keep this authority alive and firm against the tide of Buddhism that now and again directly and indirectly challenged this traditional claim. (7) The whole sociological analysis of Manu and the ruls of social life. ethics, philosophy, law etc., that he lays down show that Manu is

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Buddhism Vs. Manusmrti very much against pessimism and a firm believer in the Purusartha of life. To him, basically man is good and essentially powerful He expects man to stand firm as a rock against the tides and tensions of life, he wants him to be ever alert, alive and kicking so that he makes a full success of his life, constantly sublimates his personality and comes to a stage when he can resort to the path of renunciation and Atmotthana. To him the world is not "Sarvam Dukkham Dukkham" as Buddhism would lay down. Surely this vision of life would pose a great challenge to the pessimism of Buddhism. 77 (8) This Purusartha of man lies in making his life active, balanced, natural and sublimating. Manu expects, for example, man to be a Sadacari in all spheres of life; to behave in the realm of his desires in a rational and right approach. He wants the householder to lead a life of utter satisfaction, to lead a life of hard effort, to worry about social good first and his own good last. In this his approach, he a oids extremes of renunciation and this worldly life and strikes the middle path. This stands firm against the so called Madhyamamarga of Buddhism. (9) Manu's great emphasis on the caste system in which he condemns the Sudras and even the Vaisyas lowered in their status, i highly significant. Buddhism did not accept the same barriers and opened its wide gates even to the Sudras, who could, in its opinion, take to renunciation as much as others could. The Hindu social philosophers had the fear that this would upset the age-old caste-system. Jayaswal is right when he states that Manu hated the learned Sudra claiming equality and freedom. The attitude of Buddhism naturally attracted more of the suffering classes to it. Radhakrishnan rightly adds to this the fact that Manu's unfortunate references to the Sudras were perhaps motivated by his opposition to Buddhism, which allowed them the highest religious life or learning and monasticism. These were for Manu the Sudras who assumed the air of the twice-born. (10) Again, why should Manu refer now and then to the double reward that Dharma assured to man? It seems that he wanted to emphasise the Karma doctrine and at the same time anwer Buddhism that did not accept happiness in this world as real and also did not accept the possibility of Nirvana by faithful performance of ones duty to this world. Unlike other Smrtikaras Manu emphasies that happiness in this life is not to be overlooked and God can be realised by full performance of all actions and duties in his station of life. This too seems to be a reply to Buddhism.

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J. R. Betai & R. S. Betal (11) Manu's conception of Himsa is quite significant, and opposed to that of Buddhism He wants that on the whole, there shall be no Himsa as far as possible. Yet, under certain circumstances Himsa is necessary and not bad. One condition of this is Himsa in the sacrifices; it is no Himsa. This is evidently a firm reply to Buddhism that took everything to the extreme including its concept of Himsa. It is very much likely that Manu's view is inspired by his desire to answer very important charges against Buddhism. 78 (12) Manu again specifically refers to Vedabahya aad similar other Smrtis and works as failure leading to destruction. These Vedabahya works, in the view of Manu, fail to solve man's problems of this life as also the life hereafter. This too can be an indirect reference to Buddhism. Several other proofs can be cited. But these should be enough for our purpose. Actually Buddhism faced three challenges. The first came from the Gita in the sphere of wide concept of life in general and man's attitude to it. The second came from the Manusmrti in the sphere of man's social life and social philosophy. The third came from Sankara in the sphere of spiritualism and metaphysics. All the three spheres of thought in Buddhism were thus answered Credit goes to the Manusmrti to answer Buddhism by its utterly optimistic outlook on life, teaching man to adhere to his Karma rightly, taking interest in life, and trying to realize God through life and through Karma. through good turns to all living society of the Hindus. Manu has thus contributed a lot in reinstating the upsetting Hindu society and the great prestige of Brahmanism, of the twofold purpose of life etc. and in ousting Buddhism from its growing high position against the Hindu way and view of life. Jainism Vs. Manusmrti Even though Jainism is as old as Buddhism, may be, even older and even though so many pieces of internal evidence mentioned above can be against Jainsim, Manu does not seem to be very much against Jainism because it was not so very powerful, as Buddhism was. We have thereore preferred not to discuss the problem of opposition against Jainism. 'ong with Buddhism or independently of it.

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AVIDYA - ITS ASKAYA AND VISAYA E. A. Solomon Sankaracarya's main thesis was that Brahman alone is the Ultimate Reality, everything else being unreal. But how did the world-appearance become manifest and out of what ? Sankara does not seem to have thought it worthwhile to answer such questions at length. For him Avidya is a good postulate which ansvers all such questions satisfactorily. He did not deal explicitly with such problems as the relation of Avidya with Maya or with Brahman or with Jiva or with the phenoinenal world aud lie did not diseluss very clearly whether Avidya is the material cause (upadana karana) or an auxiliary cause (salikari-karapa) of the world. In fact, he would plainly tell us that the world was never created, so one should not bother oneself with questions pertaining to causality and the like. To discuss these problems would be equivalent to regarding Avidya as a real principle, whereas it is tuccha or an absolutely nonexisting thing from the highest point of view. Avidya expresses in a nut-shell the difficulty we experience in recognising that what we experience in the mundane world is not in reality there. Sankara aware of the limitations of reason left such problems to intuitive experience culminating in truth-realisation which is indispensable for the attainment of emancipation when such problems do not trouble the person at all as Pure Consciousness alone persists without the differentiation of the subject and the object. The words of Sankara could be interpreted in diverse ways though the general scheme was sufficiently well-defined. Appayya Diksita notes in the beginning of his "Siddhantalesasangraha, that the ancients were more concerned with proving the oneness of all phenomenal objects with the Self and so on account of thicir indifference to other matters they led the way to divergent views or currents of thought. These divergent views are but different ways of explaining cogently the central thesis that Bralunan is the Absolute Reality and everything else is an unreal appearance from the absolute point of view.2 We may first take up the concept of Avidya as found in Mandana Misra who is regarded as a contemporary of Sankara and whose views are quite independent and present a distinct trend of Vedantic interpretation. Mandana sa s that Avidya is called maya or false appearance

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E. A. Solomon (mithya avabhasa) because it is neither the very nature of Brahman nor something different from it, it is neither existent nor non-existent. If it were the characteristic nature of anything, then whether one with it or different from it, it would be a real thing and could not then be called avidya. If it were utterly 11on-existent it would be like the sky-flower and would have no bearing on practical cxperience as avidya has. Thus Avidya has to be recognised as indefinable (anirvacantya). This is an explanation which should be accepted by the adherents of all the different schools of philosophy. 3 It might be argued that the things of appearance might be unreal but the appearance (avabhasa) itself is real and that is exactly what avidya is and so it is real. But this is not correct. If there is nothing which can appear, the appearance also is false and indescribable. Hence. avidya is neither existent nor non-existent; being of this illusory nature it can be dispelled. Avidya not being 'sat' there is no question of the existence of anything besides Brahman; it not being a sat, there is something which can be set aside. 4 To whom does this Avidya belong? According to Mandana, It belongs to the individual souls. Of course, the indivdual souls are not in reality different from Brahman; but their difference from Brahman is due to kalpana or imagination. Whose is this differentiating imagina. tion? It cannot be that of Brahman which being of the nature of krow. ledge is devoid of all imagination; nor could it be that of the Jivas sicce ticy themselves are the products of kalpana. Solutions have been proposed by some thinkers. One suggestion is that the word 'maya' signifies what is inconsistent and inexplicable, had it been consistent and explainable it would not be maya but would be real. Others say that avidya comes from the Jivas and the Jivas from avidya; this process is beginningless, as in the case of the seed and the sprout, so no fault should be found with this explagation 5 And similarly, those who regard avidya as the upadana (material cause) of diversity say that it is beginningless and devoid of any motivs, so there is no scope for the question as to what the purpose or motive could be there behind the creation of the world of diversity. If Avidyt were to belong to Brahman it could not be dispelled even on the realisation of Braliman. If it is Brahman that suffers under an illusion and Brahman that is emancipated, there would be the contingency of universal salvation. The Jivas are transmigratory due to Avidya and they are liberated by means of Vidya. Vidya is not natural to the Jivas, but adventitious, it is avidya that is natural to the Jivas, as they owe

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Avidya-its asraya and visaya their very existence to it. But this avidya is dispelled by the adventitious vidya." 81 Mandana recognises two kinds or aspects of avidya-non-apprehension and misapprehension. It has two functions-concealing the light (of the.. atman) and projecting appearances. It projects in the waking and dream states, and in deep sleep it conceals or envelops and is of the nature of dissolution. These two aspects, non-apprehension and misapprehension, are related as cause and effect. The causal aspect is present in deep sleep and both the aspects in dream and waking conditions. 8. It can be seen that Mandana has in a way put forth in so many, words the problems that would arise out of Sankara's philosophical stand. He has very clearly described Avidya as sadasadanirvacaniya, as having avarana and viksepa fakti, as of the nature of agrahana (non-apprehension) and viparyaya-grahana (misapprehension). He regards the jivas as the asraya (locus) of avidya though the jivas are in reality non different from Brahman. He very clearly says that avidya is natural to the jivas. It may be noted that Sankara also says that mutual superimposition of atman and anatman is naisargika (natural) and therefore anadi (beginningless). Mandana is very bold when he says that avidya belongs to the jivas. Even Sankara will not outright disagree here for he also says, as we have seen, that avidya belongs to him, i.e. the individual soul, who asks about it. Mandana takes Avidya primarily in the sense of a pre-natal disposition or obliqueness which does not allow a person to apprehend the Ultimate Reality and makes him conceive the Ultimate Reality otherwise. It is in this aspect that Avidya turns out to be a potency that is responsible for the world of appearance. Mandana like Sankara has not discussed what sort of a cause of the world avidya is. He also does not explain why if avidya belongs to the jivas, all the Jivas have a common experience of the things of the world. Vacaspati seems to have drawn much of his inspiration from Mandana. He speaks of Avidya being two-fold and says that all appe irances originate from Brahman in association with the indefinable tvo-fold avidya or as having the two-fold avidya for their auxiliary cause (sahakarikarana). Of this two-fold avidya, according to Amalananda, one signifies the beginningless positive entity and the other the series of beginningless false impressions (purva-purva-bhrama-samskarah) The appearance of the distinct personality of the individual souls is due to a beginningless series of false confusions Avidya has jiva for its asraya Sambodhi XIII-11

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E. A. Solomon (locus) and Brahmin for its visaya which it obscures; being the udhisthana of the superimposition of the phenomenal world, Brahman is the upadana of the world, which is its vivarta, Vacaspati regards Brahman with avidya as the sahakari-karani to be the upadana karana of the world in asinuchas being the object of the jira's avidya, Brahman appears as the insentient world. Sankara commenting on Br. su. 1.4.3 says that the term "avyakta' in Katha Up. 1.3.11 signifies the seminal power of the nature of Avidya which resides in the Supreme Lord and is constituted of Maya and is the Great Sleep in which the transmigratory souls sleep being devoid of the realisation of their own nature. 10 We can say on the basis of this and other passages from the works of Sankaracarya that he was inclined to regard the Supreme Lord as the afraya or locus of Avidya. At least we have the word 'asrayawhich became current in later discussions regarding the asraya (locus) and visaya (object) of Avidya. Commenting on Sankara's Bhasya on Br. su. 1.4.3, Vacaspati says that this Avidya-Sakti of Brahman, which is termed Maya and the like, cannot be defined as non-different or different from it; and what constitutes its avyaktatva is its indescribableness. This is the difference of 'Avyakrta-vada' from Pradhanavada.' The Avidyasakti is dependent on Isvara for it has Isvara as its asraya; It is arthavatt (purposeful, meaningful), for no substance can bring about anything by itself. It might be urged : If Brahman experiences samsara by virtue of avidya-sakti, then even the emancipated souls would have to be reborn for Avidya would remain in it. Or if Avidya were to be destroyed it would mean that the whole mundane world is destroyed for its very root would be destroyed. Answering this Sankara has said that the emancipated souls would not be reborn as the bijaSakti i... Avidya having the potentiality to emerge as the mundane world is destroyed by vidya (knowledge). Vacaspati explains this in conformity with his own view that the Jivas are the Asraya of their respective avidyas. He says, "We Vedantins do not say that there is one Avidya like one Pradhana in all jivas, so that we should be charged with this fault, avidya is different in each jtva, so only the avidyr of that jiva in whose case vidya lias arisen will be dispelled and not of other jlvas. and so there is not the contingency of there being the eradication of the entire sansdra." It might be urged that the distinctious of the jtvas are dependent on the distinctions of tlie avidya adjuncts and the distinctions of the avidya adjuncts are dependent on the distinctions of the souls; thus there is mutual dependence and neither is established. The answer to this is that it is not so. Since both are beginningless, they are established

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Avidya-its afraya und visaya 83 like the seed and the sprout. The singular in avyakta or vyakta or the like has in view the generality avidyatva, though avidyas are numerically many. Well, one might say, if Avidya itself is the seed of the world, we can do away with God. But this is not proper. A non-sentient thing is not capable of bringing about anything unless monitored by a sentient entity, so Avidya in order to bring about its effect resorts to God as the nimitta or the upadana. (Amalananda is quick to add that God would be that nimitta in as much as he is the preraka, provoker as scent is in respect of the organ of smell; and he would be the upadana by virtue of his being the a dhisthana, substratum of the world). Vacaspati says that the world-illusion has God as its adhisthana as the serpentillusion has the rope as its substratum; so just as the serpent-illusion has the rope as its upada naso the world-illusion has God as its upadana. Theresore, Avidya though having the jiva as its adhikarana or locus resorts to or takes the support of God as a nimitta or as its object and in this sense it is said to be 'Isvarasraya', and not because Isvara is the adhara or locus of Avidya, for Avidya could not subsist in Brahman which is of the nature of Vidya. It is because of this, argues Vacaspati, that Sankaracarya says that the sansarins lie in Avidya being devoid of the realisation of their own nature. That is to say, Avidya being there, the souls lie in it. Laya or dissolution is signified by 'They lie devoid of the realisation of their nature; by samsarinah', viksepa is meant to be signified. (See Bhamati, I 4.3, pp. 377-8) Amalananda has tried to answer a very strong objection against the above-mentioned view : If Braliman were the upadana in the sense that being the object of the jiva's illusion or wrong knowledge it is the adhisthana, of the world -superimposition, then the Srutis 'So' kamayata', 'Sa Svyam akuruta' would not hold good. Moreover, illusion being peculiar to each jiva this would contradict the experience of the world as common to all. And if akasa, etc. were produced by the jiva's bhrama (illusion), they could not have existence which is not known 'ajnata-sattya', i.e. they could not have existence even when they are not perceived, for rope-serpent etc. which are 'bhramaja' have only fata-sattva 1 Therefore maya which is common to all and which bears the reflection of God should be accepted as responsible for the world, and its vyastis should be regarded as avidyas which serve as the adjuncts (upadhis)of the jivas. The answer to this objection is : 'Kama' and 'krti' mentioned in the Srutis are vivarta (appearance) of the avidya of jipa (i.e. vivarta of Brahman, the object of jzva's avidya-Kalpataruparimala) and not modifications of Brahman. Vivarta can be the cause of vivarta

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E. A. Solomon as serpent is of movement: Appayya Diksita in his Parimala explains i clearly Amalananda's argument by saying that commonness of experience can be explained by the fact of the adhisthana being one. Several men may liave the simultaneous illusion of silver (in nacre) when silver is brought about by the avidyas of the several erring persons. If the error of one of these is dispelled and the error in the case of the others continues, then anotlier silver is brought about by the avidyas of all the other persons and thus the commonness of the illusion is possible. This same explanation applies to the world-phenomena, where Brahman is the ultimate reality common to all.11 When one avidya perishes, the. prapanica, to the production of which it had contributed along with other avidyas, also perishes and then only another prapanca in common to all is brought about by the other avidyas. Amalananda says that the 'ajnatasattval of the prapanca is because of its Vyavaharika sartva and this should not be impossible if the world is produced by the avidyas of the jivas. Even those who regard maya as the cause of the world regard avidya as the cause of one's own senses etc. and these are accepted as having 'ajnatasattva'. Thus may ikatva cannot be said to bring about ajratasattva', as even what is conceived as 'avidyaka' is seen to have it. From this discussion it can be seen that Vacaspati tries to link up avidya as a congenital disposition with avidya as the creative force of the world-appearance, and regards the jiva as the afraya of avidya, avidyas being as numerous as the jivas. The world appearance has as its adhisthana Brahman which is the object of the avidyas of the jivas and the avidyas jointly bring about the world-appearance which therefore is cominon to all. Vacaspati has shown in his Bhamati (II. 2. 28) also that all appearances are indescribable entites and not mere mental ideas. The external objects have ajnatasattva, are existent even when they are not perceived as they have empirical existence and are brought about by the beginningless avidya-faktis of all. Thus Vacaspati did not support Dristi-srsti-vada though he regarded the Jivas as the Asrayas of avidyas and though he accepted that each jiva has its own avidya. We may consider here the philosophical view of Prakasananda though he is quite late, because it was Prakasananda wlio developing on the lines of Mandana and Vacaspati gave a consistent presentation af Advaita Vedanta from a thorough-going idealistic point of view. Almost all the teachers of the Kevaladvaita tradition of Sankaracarya interpreted Sarkara's view so as to take for granted the existence of an objective world of appearance as the ground of perceptual presentation. The world

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Avidya-its afraya and visaya was looked upon as a superimposition on Brahman (the object of Avidya) and hence supposed to exist wliether the individual perceived it or not and whether it was brought about by the Avidya having jiva as its locus, or by Avidya or maya having Braliman as its locus. Prakasananda was perhaps the first Kevaladvaitin proper to explicitly deny the objective existence of any stuff (though this had been earlier taught in works like the Yogavasistha Puranu and some clear traces of it found even in the Gaudapadla-karika). According to Prakasananda, avid a alonc is the cause of the world; causality cannot be attributed to Brahinan for it implies the dual relation of cause and effect whereas there is in reality the non-dual Brahman, alone. Causality itself is based on the false notion of duality, the outcome of Avidya. Avidya is also not intended in the Sruti passages to be mentioned as the cause of the world; it is only stated to be the cause of Vivarta (unreal appearance). In fact, the theory of causality lies outside the scope of Vedanta which is only concerned with the theory of Vivarta12. When in reply to the question, What is the cause of the world ? it is said that Ajnana is the cause, it is merely an attempt to obviate the awkward silence making one subject to the nigrahasthana 'apratibha'13. Since there is nothing but the Self, there is as a matter of fact no meaning even in saying that the Vedanta admits the Vivarta theory of causation, which is mentioned only as a stepping stone to the grasping of the ultimate truth (-balan prati vivarto' yam). Strictly speaking the very concept of causality is foreign to the Absolutist philosophy. Prakasananda has been bold enough to sound a correct note here. It does not serve our purpose to be carried away by prevailing concepts and theories and explain one's own system iu alien terms. Prakasananda says that ajnana cannot be established by any of the pramanas for the two are as opposed as darkness and light. Ajnana is vouched for by the witness so it is superfluous to ask how it can be proved. A vidya has Brahman as its object (visaya) and jiva as its locus. Aifana is destroyed when the oneness of the self with Brahman is reali. sed. The destruction of anana cannot mean its cessation together with its products, as Prakasatman holds. Such a definition does not hold good whether singly or jointly. Destruction of ajnana means the recognition or conviction following the realisation of the underlying ground or substratum that the apperance illusorily imposed on it does not exist at all. This view is different from the anyathakhyati view, for here as soon as he underlying ground is intuited it is realised that the appearance was not there, it was not anywhere and it will never exist. It is this conviction that is technically called badha (sublation or contradiction). It has been

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e8 E. A. Solomon rightly said that the indefinability of ajnana is its negation on the ground on which it appears. Prakasananda approvingly quotes verses which say that avidya is tuccha, absolutely non-existent. The world is tuccha nothing exists except Brahman. 14 as Even the other followers of Sankaracarya would accept that the world of appearance like the rope-serpent, never existed, does not exist and will not accept in the future. Only they would present a theory as to how it could be superimposed so as to provide an object to our empirical experiences. Prakasananda, an uncompromising Absolutist that he is, would not stoop to accept any theory for what does not exist in reality. Prakasananda carries Sankara's philosophy to the extreme position that no objective reality of any kind can be assigned to the world-phenomena; the world is tuccha, and so also is avidya; our own ideas have no corresponding objective substratum; the notion of causality is foreign to Sankara Vedanta; there is no causation or creation of the world. Brahman is the only reality. If at all any theory is to be put forth he would agree with the Ekajivavadins. Brahman conditioned by Ajnana is jiva, which therefore is one. All experience of plurality including that of jivas can be explained as in a dream. It is wrong to hold that akasa, etc. have ajnata sattva, that they exist though unperceived, whereas rajju-sarpa, etc. have only jnata sattva, for sense-organs, etc. are not really instruments of our cognition of the world. In a dream we feel we are visualising with our sense organs, but actually it is not so. So also is the case in the waking state. If it is held that the sense-organs have for their objects things which exist even when unperceived they would have for their sole object the substrate of all things, viz. Atman or Brahman. The whole world of objects being insentient (jada i.e. of the nature of Avidya when considered apart from Brahman which is the substrate), it cannot be something 'unknown' (i.e. veiled by Ajnana) for the objects are of the nature of Ajnana and Ajnana can veil or make unknown only the Sentient Principle or Cit15. The common-sense view that a thing exists even when unperceived is beset with difficulties. Ancient teachers admitted Vyavahariki Satta only out of a kind regard for the vulgar mind. Is an object said to exist even when unperceived by maintaining that duality is absolutely real or that it is what is called 'anirvacaniya' ? It could not be (absolutely real for absolutely real duality must) be rejected on the ground of the rejection of the validity of the pramanas. If the second alternative is accepted, it may be asked whether such an anirvacaniya duality was established elsewhere so as to serve as an illustration for proving the anirvacaniyatva

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87 Avidya Its atraya and visaya of the world. If the rajju-sarpa is said to be such an anirvacantya thing that can serve as an illustration for the anirvacaniya existence of the phenomenal world consisting of akada, etc., the question remains to be discussed whether the object world exists even when unperceived or only so long as it is perceived. If an existence independent of perception be surmised for the world, the rajju-sarpa which has jnata-sattva cannot serve as an illustration. Thus all dvaita (including what is generally distinguished as vykvaharika and prattbhasika) is pratitika, that is to say has only jaatasattva, In Prakasananda's view, Brahman associated with avidya is jiva, who should be thought to be responsible for all erroneous perception and creation of world-appearance If the kafantha Brahman is to be maintained, the easiest and most rational explanation is that the jiva imagines the world. Isvara has no place in this view. Isvara as conceived by us is also imaginary. As Appayya Dikita puts it in the Siddhantalefasangraha, jtva alone like the dreamer, imagines in himself everything including Godhood and consequently is the cause of all. This is the view of the Drsti-spati vadins. 17 Appayya Diksita says that Drafi-srati-vada is of two kinds (a) That in which the world is supposed to be created anew at every operation of the senses, (b) that in which the world is regarded as nothing else but perceptions as the former never appears apart from the latter. Prakasananda upholds this view.1s There are a number of difficulties in the Drstisrstivada. Who could waking condition-the Avidya as its adjunct? would be equally there be the one who imagined the prapanca of the Atman free from adjunct, or the Atman having It could not be the former for otherwise samsara in the state of emancipation also. It could not also be the latter, for avidya also being something imagined the one who imagines should be said to be there even before its imagination. And thus a beginningless series of avidyas would have to be accepted. Or, as some say, avidya etc. are beginningless and fall beyond the pale of Dratispstivada. 19 The Drstisrstivada does not appeal to many thinkers for it contradicts almost everything stated in the Scriptures. So they accept that the phenomenal world created by God in the order mentioned in the Sruti has ajnatasatta and is cognised on there being corresponding means of proof for the things. This is known as Srsti-drstivada. This view leaves the doctrine of the unreality of the world undisturbed and yet accounts for the common empirical experience of all individuals. Though the world is not created by the individual or at every operation of the senses, it cannot

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E. A. Solomon he real as it satisfies the definition of an unreal object, viz (i) A false or unreal object is that which can be sublated by just right knowledge, (in that which is different from the existent and the non-existent is unreal, (iii) that which is the counter entity of the absolute negation residing in the thing which is admitted to be the substratum of the phenomenon is unreal. The world as it appears to the senses is the counter-entity of its absolute negation in Bralian which is established by the Veda as its substratum. It is therefore unr:al. Srsti-drstivada is handy in explaining the Sruti passages which describe the creation of the world by God 20. Here the objective existence of the phenomenal world as distinct from its perception is accepted. Spstidrativada seems to be in greater accordance with the spirit of Sankaracarya's teaching. Suresvara, his direct disciple, regards the self Atman) as both the afraya and the object (visaya) of Ajnana. In the very beginning of his Naiskarnyasiddhi (pp. 3) he describes a vicious cliain corresponding to th: Nyaya or the Buddhist chain. Each and every crcature desires to avoid pain. The cause of pain is the body which itself is brought about by dharma and adharm7. These have their source in acts enjoined or prohibited. A person acts as goaded by likes and dislikes (raga dvesa). These exist due to the superimposition of good'n'ess or badness on objects which exist in so far as duality is thoughtlessly supposed to be real and this happens by virtue of the ignorance of the true nature of the Self (armanavabodha). Hence ignorance of the true nature of the self is the source of all evils. It is evident from this that avidya is regarded as a beginnigless congenital disposition. But it is also looked upon as responsible for the phenomenal world-objective and subjective. To keep pace with the theories of causality or to give an explanation in terms of causality, the Sankara Vedantins regard Avidya as a material substance. This is a peculiar contribution of the Sankaraites According to Suresvara, Brah man can be regarded as the upadanakarana of the world but only so far as the latter is its vivarta or appearance. Brahman may be called the vivartopadana-karana (serving as the substratum of the appearance but not affected thereby) of the world and Avidya is the parinamyupad and krana (the material cause undergoing modification). Sarvajnatma Muni also believes, like his preceptor Suresvara, that Brahman is both the locus and object of Ajnana. If there is mutual superimposition of self and non-self the self is superimposed on non-self and so should be unreal and this would lead to Sunyavada. To avert this charge,

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Avidya-its afraya and visaya Sarvajnatma Muni draws a distinction between adhisthana (basis) and adhara (support). Brahman that underlies all illusions is the true adhisthana while Brahman as associated with a false ajilana is a false adhara. It is only the false adhara that appears in the illusory appearance, while the real basis (adhisthana) lies untouched. Sarvajnatia Muni does not want to give the same degree of importance to Maya or Avidya as he gives to Brahman in the creation of the world. Brahman in association with avidya is not the cause of the world; avidya is only dvara-karana (intermediary cause) without which creation is certainly impossible, but which has 110 sliare in the ultimate cause that underlies all world-appearance, Padmapada, an immediate disciple of Sankara, clearly says that mithyajiana (mithya-ajnana) in Sankara's Adhyasa-bhasya signifies an indefinable force or potency of avidya (avidya-sakti) which is material in character, and it is this potency that is the stuff or material cause of the world-apperance.?! Padmapada has not clearly stated whether Avidya has Braliman as both its locus and object. He only says that avidya is conceived in the individual soul as obstructing the light which is the true nature of Brahman. Could he have regarded the jiva as the locus ? But Prakasatman commenting on Padmapada's Pancapadika clearly states that Braliman is both the locus and object of avidya. Padmapada says that Brahman associated with maya is the cause of the world-appearance. That on which the world-appearance is manifested, viz. Brahman must be recognised as the cause??. Prakasatman puts forth three alternativc explanations in this respect : (a) Like two twisted threads in a rope, Brahman and maya are together the joint cause of the world; (b) that which has mayi as its power is the cause, and (c) Brahman which has maya supported on it is the cause. But in all these the causality rests with Brahman as maya is dependent on it. Vidvaranya distinguishes in his Pancadasi between maya and avidya. That which is associated with God is maya, and that which is associated with the jiva is avidya. Maya and avidya are so called according to the purity or impurity of sativa. Brahman reflected in maya is Isvara (God), whereas Brahman as reflected in avidya is fiva. This force with its three gunas is called Prakrti, the causal body. A vidya has a two-fold functionconcealing and projecting. In its former capacity, it obscures the true nature of the pure self; in the latter, it superimposes a subtle and a gross body on the self. This beginningless avidya--non-discrimnation of Sambodhi XIII-12

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E. A. Solomon self and 11011-3elf is called milavi:lya, tot ignorance. In the Citradipa prakarana of the Pascadast it is said that juva is 'Cit' (Consciousness) reflected in the mind, and I is 'Cit' reflected in maya tinged with the subtle impressio is of the minds of all creatures. The various views regarding the upadana-karuna of the world are given as follows by Appayya Diksita in the Siddhantalesasangraha:(a) Sarvajnithia Muni holds that the Absolute Brahman is the cause of the world. (b) Praka atman's view is that Brahman environed by maya and omniscicnt, omnipotent, etc. is the cause of the world (pp. 58-9). (c) Another view distinguishes between mayi and avidya. According to it, the five gross elements are the transformations of maya which resides in God while the subtle world of the individual comprising mind etc. is the product of the subtle elements generated by individual avidya aud helped by the gross elements produced by the way of God. Thus the world at large consisting of akasa, etc. is the effect of Isvara, while the innerorgan, etc. associated with the individual is the effect of both God and the jiva (p. 65). (d) Avidya does not require the help of the products of maya in bringing about the inner-organ, etc; so the jiva is the sole material cause of the subtle body. (e) Those who regard maya and avidya as one say that God is the upadana of akas., etc. and fiva of inner-organ etc. (p. 68) (f) God alone is the wpadana karana of both akafa, etc. and inner-organ, etc. (g) Jiva alone gives rise in himself to the notions of God, etc. and consequently is the material cause of all. This is Prakasananda's Drsti-srstivada. The phenomena of Isvara and jira are explained in different ways by thinkers : (a) The Prakatartha-vivarana says that the reflection of 'Cit' in Maya is called Ifa or God. The reflections in a number of small portions of that maya, which are possessed of the two powers of concealing and projecting and which are known as avidya are said to be jivas. (b) In the Tattvaviveka, a chapter of Paicadasi, it is said that reflection of Cit in maya (with sattva predominant) is Israra, and reflection in avidya (with rajas and tamas predominant) is jiva (SLS pp. 79-81) (c) At places it is said that mila-prakti is called maya when the projecting power is predominant and avidya when the concealing power is predominant. Maya is the spadhi of Isvara and avidya of jiva. (d) According to the Sanksepa Sariraka, reflection of Cit in Avidya ( = maya, ajnana) is called Isa, and reflection in the mind or inner-organ is called stva. (e) 'According to the Citradipa chapter of the Paiicadasi, jeva is Cit reflected in the inner-organ and Isa is Cit reflected in maya tinged with the subtle impressions of the minds of all creatures. (f) In the Drgdryaviveka,

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Avidya-its asraya and visaya jiva is said to be of three kinds -(i) Paromarthika, which is limited by the gross and the subtle body. It is absolutely one with Brahman because the limited Cit is the very same as the unlimited one. (ii) The vyavaharika jiva is the 'T' which identifies itself with the mind, and which consists of the reflection of Cit in the mind which has phenomenal existence in maya, the limiting condition of Isa. Its oneness with Brahman is dependent on the annihil dtion of cle mind. (iii) Tie pratibh isiku jiva is present in the dream state. It is unreal for wlien the person awakes it vanishes togethier with its dream experiences. Isa is Cit reflected in avidya coloured with the subtle impressions of the minds of all creatures (SLS, pp. 100 102) (g) Te Viviran says that Ifu is tlic original of whom jiva is the reflection in avidya (SLS, p. 103-109). In all these views, jiva is reflected Cit. But there is also a Limitation theory (avacchedu-vada) according to which jiva is Cit limited by mind and Isa is Cit not limited by it. Another view is that jiva is neither reflected Cit not limited Cir. The unchanging Brahman itself goes by the name of jiva when associated with ignorance of itself. This is illustrated by the tale of a pritco who was taken away by a hunter and brought up in the forest. After a lapse of time he was apprised of his royal desent, As soon as he realised liis high birth, he gave up his lumble activity, went to his kingdom and demanded his rights. In this view as every thing is imagined by the jiva, Isvara also along with his qualities of omniscience, etc. is imagined by the jiva (SLS, p. 123). It may be noted that Sankara and Suresvara have made use of this parable to cxplain that Brahman even while remaining unchanged in essence becomes the jiva. But it is doubtful whether they would say that there is only one jiva and he imagines even Isvara. It would be more proper to say that Erahman by virtue of avidye behaves like Isvara and the jivas. As soon as the nature is realised, no jiratva remains. The views considered here are interesting inasmuch as they are all attempts to place before the inquirer, in as rational and intelligible a manner as possible the fundamental doctrine of Sankara Vedatuta, viz. nothing exists except the Absolute Braluman and nothing else has ever really emerged out of it. Madhusudana Sarasvati says that the Non-dual Self alone is what is mainly meant to be known from the Sastra for it is something that falls beyond the sphere of other pramanas and remains uncognised. The conception of the division of jiva and Isyara. and the like are the product of the human intellect and still are reiterated by the Sostra as they are useful for the knowledge of Reality. As Suresvara

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92 E. A. Solomon has said in his Brhadaranyakopanisad-Bhasya Varttika, by whatever method one could get an insight into the real self that method alone should be regarded as good and that becomes established. And thus the jiva comes to experience sarksdru being overpowered by the adjunct, and Isvara comes to have omniscience by virtue of the adjunct.23 Three theories became popular as accounting for the division of jiva and Isvara and explaining the process of cognition. Of these Pratibimbavada is mainly assigned to Prakasatman, the pioneer of the Vivarana school; to Surasvara goes the credit of propounding the Abhasavada, and Vacaspati is credited with the Avacchedavada. In the Abhasavada, Cit as it is reflected and appears in the upadhi (whether avidya or the antahkarana) is regarded as something anirvacaniya being different from what could be called sentieni and what could be called insentient and so is unreal; and the Pure Consciousness is said to be bound through this Ablasa, while the Pure Consciousness is really unaffected. In the Pratibimbavada, Caitanya is reflected in Ajiana or in the antah karana, and this pratibimba is regarded as real inasmuch as it is consciousness on which the false attribute of being present in the upadhi (adjunct) and its impurities are superimposed. The pratibimba is non-different from the bimba as there is no causal complex for a fresh creation and the bimba could not enter the adjunct (mirror or the like); only the attribute of being located in the upadhi' is superimposed on it. Vacaspati regards consciousness as being limited (avacchinna) by Ajiana or the antahkarana and so his theory is called Avacchedavada. In his view Caitanya which is the object of Ajilana is Isvara, and Caitanya which is the locus of ajitana is jiva; and the afflanas being many, fivas also are many. This can be directly derived from Vacaspati's own statements but it is difficult to understand how he is crcdited with the view that the phenomenal world is different with each jiva, for each jiva being conditioned by its own ajnina is the upadana of the world. If we feel that we see the same worldy objects as are seen by others it is only because of the extreme similarity of the objects seen by different people though the object seen by one is different from the object seen by another. Two persons may have their own illusions of rope-serpent and yet they could feel that they saw the same serpent. This is true of the objects of the mundane world also.24 Vacaspati could have stressed this point while commenting on Sankaracarya's refutation of the Vijnanavada that there are no external obiects which become the object of our perceptions. On the contrary he has said that the external objects are already existent outside the

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Avidya-its asraya and visaya perceiver, only their nature and stuff are indescribable (na hi Brahmavadino nilad yakaram vittim abhy upagacchanti kintu anirvacanzyan niladi). Sadananda (author of Advaita Brahma-Siddhi) is apt to say that Distisrstivada is based on Avacchedavada wiereas Srstidystivada is associated with Pratibimbavada.25 Whatever it be, even thoughi Vacaspati is said to have been the pioneer of Avacchedavada and though lie regards the jivas and ajnanas as many, yet he does not seem to have believed that each jiva perceives its own world or that the world does not have ajnatasattva. His view could only be that the ajnanas of all the jt vas jointly create the world, like the atoms of clay bringing about the pot. When the ajnana of any one jiva is destroyed by kuowledge, the existing world is also destroyed, but immediately another world is brouglit about by the ajnanas of the remaining jivas. God is regarded as the upadana karana inasmuch as he is the cominon object of the astanas, just as rope is the upadana karana, of course vivarlopadana-karana of the serpent seen by many in illusion (See Kalpataruparimala I. 4.3, (p. 379). Some thinkers moreover feel that Sankaracarya was not insistent on either the Pratibimbavada or the Avacchedavada though he might have employed these concepts for instructing the unenlightened. They believe that Ekajivavada was acceptable to Sankaracarya as in the Brhadaranyakopanisad, Bhasya, II 1.20 he has presented the analogy of the prince behaving as if he were a hunter's son because he was brought up by a hunter, but he claimed his rights as soon as he realised his real status. Atman by virtue of beginningless Avidu becomes as it were the jiva and imagines the whole world which has just jnatasattva, or has no existence separate from its perception.26 This is not convincing and though he employed this analogy as he also did of ghatakasa and jalasuryaka, yet he did admit the division of God and individual souls and also admitted the objective existence of the world outside, -may be from the empirical point of view. His immediate disciples were keen on stressing this point and so even tried to explain Sankara's definition of adhyasa in conformity with this position of Sankara Vedanta which was their main point of difference from the Buddhist Vijnanvada. Sankara defined adhyasa as "Smrtirupah paratra purvadrsavabhasah', which sliould mean that it is the apparent presentation in the form of memory of something perceived earlier elsewhere. This would not in any way suggest that the underlying thing is the only reality and in that case the theory of error would not be consistent with the metaphysics of Sankara Vedanta. Padmapada commenting on this says that it is the appearance

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E. A. Solomon of something resembling that which is remembered. But it is not remenbered for it very clearly appears as situated in front. The knowledge of this is like memory for it came into existence as a result of the impression (samskara) left by the knowledge of that thing which occurred earlier, and to stress this Sankira cails it smrtirupal. Vacaspati also stresses that a new indescribable' silver is created which is like the silver that was perceived earlier. Similarly the body etc. superimposed on the self of the nature of Consciousness is indescribable, Of course, if the view of Mandana that the jiva is the asraya of Avidya and the view of Vacaspati that the jivas are many and have their own ajanas are carried to the farthest extreme they would result in the Drsti-srstivada and Ekajivavada of Prakasananda, or even the theory that there are many jivas and cach jiva imagines his own world. But it is rather hazardous to say that Mandana or Vacaspati propounded this theory. That the world-appearance never existed, does not exist and will not exist is the highest philosophy acceptable to all. Yet each of the great thinkers has his own way of explaining this and it is here that we see a development in their philosophical thinking. 94 1. demiecki at mangkan seni arakar b -Azmine. g. t. 15 Foot-Notes 2. (i) yathA yathA bhavetsAM vyutpattiH pratyagAtmani / sAseva prakriyeha syAt sAdhvI sA cAnavasthitA // Suresvara ( bRhadA. bhA. vA. 6.4,402) (ii) language very feberaturos, flagged: S akapeung early Silda en: -Diksita in Parimala-both as cited by Krsnananda in his Vyakhya on the Siddiantalegres, p. 4. 3. atrocyate- nAyaH brahmaNaH svabhAvaH nArthAntaram / nAtyantamasatI nApi tI after fix gemaak verfag 1 apsara freagarVAGRIJA ; mister nimisinfekt I 4. Brahmasiddhi pp. 9-10. -Brahmasiddhi p. 9.

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Avidya its asraya and visaya 5. yatta kasyAvidyeti jIvAnAmiti bramaH / nanu na jIvA brahmago bhidyante / evaM vAha-- . 'anena jIvanAtmanA'nupavizya' -chA. 6.3.2) iti / satyaM paramArthataH, kalpanayA tu bhidyate / kasya puna: kalpanA bhedikA ? na tAvada mahANaH tasya vidyAtmanaH kalpanAzasyatvAt / nApi jIvAnAm kalpanAyAH prAk tadabhAvAta itaretarAzrayaprasaGgAta -kalpanAdhIno hi jIvavibhAgaH, jIvAzrayA kalpaneti / atra kecidAhuH- vastu siddhAveSa doSaH- nAsiddha bastu vassvantaranimpattaye'lam / na mAyAmAge / na hi mAyAyAM kAcidanupapattiH / anupapadyamAnAthaiva hi mAyA / upapadya mAnArthatve yathArtha bhAvAnna mAyA syAt / anye tu- anAditvAdu bhayoravidyAjIba yo/jAkukurasantAnayoriva netaretarAzrayatvamapraklaptimAvahati iti varNapanti / -Brahmasiddhi, p. 10. 6. tathA caktimavidyopAdAnamedavAdibhiH-'anAdiraprayojanA cAvidyA' iti / tatrAnAditvAnnetare tarAzrayatvadoSaH, aprayojanabattvAnna bhedaH prapazcasargaprayojanapayanuyogAdhakaHzaH / 7. tasmAdavidyayA jIvA saMsAriNaH, vidyayA mucyante / teSAM ca nisargAvidyA kaluSANAM vilakSaNapratyayavidyodayenopapadyate'vidyAnivRttiH / na hi jIveSu nisargajAvidyA'sti / avidyaiva hi naisargikI, tasyA AgantukyA vidyAA pravilayaH / -Brahmasiddhi, p. 12. dvipakArevamavidyA- prakAzasyAcchAdikA vikSepikA c| svapnajAgaritayovikSepikA, suSupte AcchAdikA laya lakSagA |...tsmaad agrahaNaviparyayagrahaNe dve avidya kAryakAraNa. bhAvenAbasthite / svapna bhAgaritayorubhe, kAraNabhUtAgrahaNalakSaNA suSupte iti avidyApravibhAga upapadyate / taduktam / kAryakAraNabaddhau tAviNyete vizvatai jaso / prAjJaH kAraNa badastI dvauturyana sidhyataH / / --Brahmisiddhi, pp. 149-150. 9. (i) anirvAcyAvidya dvitapapaci yasya prabhaghato virtA yasyaite viyadanilatejo'nanayaH / - yatazvA bhUdvi caramaca (puccA baca midaM namAmastad brahmAparimitamukha jJAnamamRtam / __ --Bhamati --Mangala st. 1 ekA hyavidyA anAdivirUpA devatAdhikaraNe (1.3.26-33) vakSyate, anyA pUrvapUrvavibhramasaMskAraH, tada vidyAvinaya sattvAsatvAbhyAmanirvAcya saciva sahakAri yasya tattathA / tassacivatA brahmaNastadviSayatA, tadAzrayAstu jIvA eveti vakSyate / --kalpataru on the above (ii) evanaviyAsahita brahmopAdAna' jagat jAyate -bhAmatI, I 1.2 (iii) vAcaspatimizrAstu jIvAzritamA yAviSayIkRta brahma svata eva jADonayaprapaJcAkAraNa vivartamAnatayopAdAnamiti mAyA sahakArimAnam / na tu kAryAnugata dvaarkaarnnmityaahuH| siddhAntalezasaMgrahaH, p. 77

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96 (iv) E. A. Solomont Bhgmatt, I 1.4 (p. 126 ) 10. anirdezyA paramezvarAcaSA mAyAmayI mahAmuntiH yaspa Br. 30. SBI 4-3 (p. 378). svarUpapratipacarahitAH 1 11. yadi tatra yugapAmyadbahupuruSA vidyA kRtamekametra rajataM kasyacid bhramanivRttau punabhramAnuvRcittadA taditarasapurAvidyA kRtaM ramatAntaramitisAda nyAya prapaJce yojanIyaH / - Kalpataruparimala L. 4.3 (p. 379) See also Siddhantalefasangraha, p. 133 - asmin pakSe kaspAviyA prapadmaH kRto'khiti cet " nigamAt sarvAne papaH / ekasya mukto vidhAna parasyarasAraNasya naashH| devagireH pAntarasyeva itavidyAdibhiH ekatara sAdhAraNa vAntarapAdana ayamAtmA brahma 12. nasiddhAni vanIyasya jagataH anAdyanirvacanIyA bhavicaiva kAraNaM, na brahma tsya kUTasthasya kAryakAraNavilakSaNazvAt, 'tadetad brahma / pUrvamanaparamanantara ma bAhyam', sarvAnubhUH' iti bhUteH kathaM tavi bhunau prasiddham / jagatkAraNAdhiSThAna kAraNavacArAt brahmakAraNazruteranyArthasvAzca 'ekamevAdvitIyam' iti zruteradvitIyAH siddham mAnyatAmiti kAryakArI ame siddhagitkAraNamiti kathamasaMbhAvanA sthAt iti advitIye saMbhAvanA buddhi pattA: na cAzanamapi jagatkAraNaM tyA vivakSita tasya apanimitamAtrAyAt kAryakAraNavAdasya vedAntamabhUitasyAt vivartaspeya vedAsavAdatvAt | Siddhantamuktavals, pp. 116 117 ( Chowkhamba Orient - alia 1975) siddhAntamuktAvalIkRtastu mAyAzaktirevopAdAna' na brahma, 'tadetad brahmA pUrva manaparamavAdyam', 'na kAryAcAyA jagadupAdAnamAyAbhinayena upa upAdAnam / vAmeopAdAnasya rakSaNe vivakSitamAH / - Siddhantalelasangraha, pp. 78-79. " 13. kiM jagataH kAraNamiti pRSThe prAptApratibhAnivRttimAtraprayojanatayA ajJAnaM kAraNamityabhihitasvAzva - siddhAntamuktAvalI, p 118 14. (i) tathA ca pramANaka evAzAnasya sAvi siddhasyAtmana jJAnanivRtyartha pramANaprabho yukta iti vAkyam tadabhAvAt / ajJAnasya pramANe zAtumazakyatvAcca tena tasya virodhAt / tadayaM tamodIpanyAyaH / , tathA hi-

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Avidya-its afraya and visaya - . azAnaM jJAtumiccheyo mAnenAtyantamUDhadhIH / sa tu nanaM tamaH pazyeddIpenottamatejasA || -Siddhantamuktavali, p. 125. (ii) savilAsAjJAnanivRttirityasmadIyAH kecit , tadAyApAtaramaNIyam , pratyekasamudAyAbhyAm vyaaptH| . lbid, pp. 126-127 (Cf the view of Prakasatman in the Vivarana -ajJAnasya svakAryapa vartamAnena pravilInena vA saha jJAnena nivRttibarbAdhaH / ) (iii) evaM brahmAtmasAkSAtkAre jAte ajJAnaM tatkArya vA saMgha yAvat kiMcittabhAdhyaktaM tarasava" latra kAlatraye'pi nAstIti yo nizcayaH svAnubhavasiddhaH sa eva tasya tatra bAdha ityucyate / ata eva pratipannopAyau niSedhapratiyogitvamanirvacanIyavamiti saMpradAyavidA lakSaNamapi samaJjasam / -Siddhantamuktavali, p. 128. (iv) tasmAddhAdhaka pratyayottaramadhyastasya kAlikAsatyanizcayo bAma iti siddham / tathA ca surezvara:-- tattvamasyAdivAkyosthasamyagdhIjanmamAtrataH / / ... avidyA saha kAryeNa nAsIdasti bhaviSyati // Ibid, p. 134 (v) ... tasmAjjagatastucchatvaM zrutyanumatameva / taduktaM gauDe: tacchA'nirvacanIyA ca vAstavI cetyaso vidhA / zeyA mAyA nimiryodhaiH zrautayauktikalaukikaiH // vasiSTho'pImamartha sAzcaryavadAha aho nu citra yatsatyaM brahma tadvismRtaM nRNAm / yadasatyamavidyAkhyaM tatpuraH parivagati // tathA, maho nu citra padamotthairbaddhAstantubhiradrayaH / avidyamAnA yAsvadyA tadA vizva khilIkRtam // -Ibid, p. 178 15. (i) ana evAjJAnasya jIvopAdhitvAttasya caikatvAttadupAdhika AtmA jIvo bhavanneka evaM bhavatItyekajIbavAdino badanti / -Siddhantamuktavalt, p. 16 (ii) evaM sati eka evAtmA paripUrNaH svayaMprakAzAnandai kasvabhAvaH svAsamApavarIyA saMsArItyAdizabdAbhidheyo bhavati / na tadanyaH kazcit saMsArI saMbhAvatimaki zAkya iti sthitam / tasyaivAnAdisaMsArasaJcitapuNyanicayakSapitakasamaSasya rASAvisapanAyA zAstrAcAryaprasAdAsAditAdaranarantaryadIrghakAlAdisevitabhavaNAdisapanAbasya para tattvamasyAdivAkyosthAtmasAkSAtkAra udayamAsAdayati tadA'zAnaM tarakArya sarvamupasaMhasya svAnandatRptaH sve mahimni sthito mukta iti vyavahArabhAgbhavati / tasyAmavasthAyAM na tadanyaH kazcitsaMsArI tenAnanubhUyamAnaM 'dvaita' vA kizcidastIti rahasyam / -Ibid, pp: 24-25 Sambodhi XIII-13

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E. A. Solomon (iii) kiJca indriyANAM pramANasvena ajJAtArthaviSayatve vaktavye'dhiSThAnamAtraviSayatvaM prAptam ._prapaJcasya sarvasya jaDatvaM na ajJAtavAbhAvAt / -Ibid. p. 33 (iv) dRSTiSTivAdinastu kalitasyAjJAtasattvamanupapannamiti kRtsnasya jAgratprapancasya dRSTisamasamayAM sRSTimupetya gharAdi dRSTeH cakSu : saMbhika nuvidhAna pratIti dRSTeH pUrva ghagadyabhAvenAsaGgamachamAnAM svapnavadeva samarthayamAnAH jAgradgajAyanubhavo'pi na cAkSuSa ityAhuH / be --Siddhantalesasngraha, p. 360 16. ki drutaM pAramArthikamAzritya ajJaptasatvaM sAdhyate, utAnirvacanIyaM nAya: pratyakSAdi prAmANyanigasena nirastatvAt / antye anirvacanIyaM prathamataH kvacit siddha navA / na cet tahi dRSTAntAbhAvAt kathamAkAzAderanivacanIyatva sAdhanIyam / sipa, rajjumAdikamiti cet , tarhi tama yAdRzaM satya tAhazamevAkAzAdeH prapaJcasyeti sthite vivecanIyaM kimajJAtasattva kiM yA mAtItikameva / yadyajJAtamapi satvamAkAzAdeH kalpyate tadA kathamayaM dRSTAnto dASTAntike sAmajasyenopasahiyeta virodhAt / ...... na ca vividhasasvAbhyupagamavirodhaH sarvasya dvaitasya prAtItikasatvamaparityajya tardhAntasantoSamAtrasya kRtasvAt prAtItikave'pi prapancasya bhrAntabuddhisiddhAvAntara vaiSamyamAzritya vyAvahArikasatvAbhidhAnA virodhAt / --Siddhantamuktavali, p. 27-28 17. jIva eva svapnadRSTavat svasminnIzvaratvAdi sarvakalpakatvena sarvakAraNam ityapi kecit / -Siddhantaletasangraha pp. 70-7I, 18. apame ko dRSTisamaptamayA vizvasRSTiriti dRSTisasTivAdaH / anyastu dRSTireva vizvasRSTiH / dRzyasya dRSTibhede pramANAbhAyAt / 'jJAnasvarUpamevAhurjagadetadvicakSaNAH / arthasvarUpa bhrAmyantaH pazyanyanye kudRSTayaH // iti smRtezcati sidhAntamuktAvalyAdidarzita raSTisRSTivAdaH / Siddhantaletasangraha, pp. 355-6. 19. jIva Izo vizudhdhA cittathA jIvezayobhidA / bhavedyA tazcitoryogaH SaDasmAkamanAdayaH / / Siddhantaletasangraha, pp. 350-352 20. zuktirajatAdivat - saMprayogasaMskAradoSarUpeNa adhiSThAna jJAnasaMskAradoSarUpeNa bA . kAraNatrayeNAjanyatayA kalpanAsamasamayAvAbhAve'pi jJAnaka nivRtyatvarUpasya, sadasadvilakSaNasvarUpasya, pratipannopAdhigatatraikAlikaniSedhapatiyogitvarUpasya vA mithyAtvasyAbhyupagamAt / -Siddhantalesasangraha, p. 357 21. mithyAjJAnanimitta iti / mithyA ca tadazAnaM ca mithyA'jJAnam / mithyeti anirvacanIyatA ucyate / ajJAnamiti ca jaDAsmi / .. avidyAzaktiH zAnaparyudAsenocyate tannimittaH tadupAdAna ityarthaH / ___ -Pancapadtka, p.4.

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Avidya-its asraya and visaya 22. ato yavaSTambho vizva vivartate prapaJcaH tadeva mUlakAraNaM brahmeti sUtrArthaH / - Paricapadika, p. 78. 23 jIrAgAdi kalpanAstu pukharAjaprabhayA api zAseNAnuyante, mopayattadartikavAda (A.mA.vA. 1/4/402) yayA yathA bhavetpuMsAM vyutpattiH pratyagAtmani / sA caiva prakriyA devA abhvI yAca vyavasthitA // iti / ...... tadevaM jIvasyopAdhinAbhibhUtasvAt saMsAropalabdhiH, paramezvarasya tUpAvizatvAt sarvazasvAdikamitiM samyagupapadyate vyavasthA / - Siddhantabindu, pp 30-31 ( GOS) 24. ajJAnaviSayIbhUtaM caitanyamIzvaraH, ajJAnAzrayIbhUtaM ca jIva iti vAcaspatimizrAH / asmizca pakSe ajJAnanAnAtvAjjIvanAnAtvam / pratijIvaM va prapanca bhedaH / zrIyazcaiva svachAnopahitakhyA jagadupAdAnat pratyabhiza ca sahas Izvarasya ca samaya zrIvAdidyApiThAnatvena kAraNopacArAditi / ayameva cAyacchedavAdaH / 99 -Siddhantabindu p. 29 (-P. C. Divanji-GOS) 25. mastu vacchedavAdapUrvakadRSTayA TiSTimmataprativigdhAde tu yaM nirvAhaH / Advaita Brahmasiddhi, p. 216 (Parimal Publication 1981) 26. vastutastu prativimbAvacchedayAvAnAM vyupAdane nAtyantAH teSAM vAyodhanArthamAt kiM tu bahAva anAdimAyAvazAt jIvabhAvApannaH san vivekena mucyate / ata eva ukta mahadAraNyakamadhye svayameva mayA de...me ekopAdAkhyo mukhya vedAntasiddhasaH / Advaita Brahmasiddhi, pp. 211-213 ( Parimal Publxcation, 1981) mukhya vedAntasidAnta ekAimameva ca dRSTiSTavAdamAcakSate / asthi pale jIva evaM svAdhAnAnupAdAnaM nimisa pa dRzyaM ca srvpraakhtim| dehamedAcca zrImadazranti - Siddhantabindu. p. 29 P. C. Divanji ( GOS) 27. maryamANamasya na punaH smaryate eva svaM yuge'yasthitasyAdamAsanAt / pUrvAbhAsaH iti upapattiH smRti na hi pUrvamaktisaMprayoge raktamevamAte / Pancapadika, p. 39.

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VARDHAMANA-SURI'S APABHRAMSA METRES" H. C. Bhayant Introductory A noteworthy feature of the religious-didactic narrative literature in Prakrit produced mostly by the Jainas of Gujarat from about the tenth century onwards was the increasing use of Apabhramsa. One or more complete stories, episodes etc., long or short descriptive passages and individual stanzas in Apabliramsa were scattered throughout the work. We have biographies of Tirthankaras, religious narratives, didactic Prakaragas giving stories to illustrate principles of religious conduct and "treasuries of tales' (kathakosa) characterized by this stylistic pattern. Upadelamala-vytti of Ratnaprabha 1082 A.D.), Mogorama-kaha (1084 A.D.) and Jugal Jinimdacariya (1104 A.D.) of Vardhamana, Sthanaka-vrtti of Devendra (1090 A.D.), Akaynaka-mani-kola-yrtti of Amradeva (1134 A.D.), Malliyahacarlya of Haribhadra (c. 1160 A.D), Kumarapalapatibodha of Somaprabha (1185 A. D.) may be mentioned out of a host of works of this type. L. Alsdorf's Der Kumarapalaprattbodha (1928) was a pioneering study of the Apabhramsa parts of such a work. It was admirably systematic and thorough. No other similar study has appeared thereafter. As a modest effort in that direction, I have attempted in what follows to describe the metres used in the Apabhramfa passages of Vardhamanasuri's Magorama-kaha ( MK.) and Jugal-Jigilacariya (JC.). There are about 160 Apabhramsa stanzas in MK. and about 460 such stanzas in JC. There are several irregularies in the numbering of verses in both the texts. In some places the two halves of a four-lined stanza are numbered separately. Elsewhere a single number is given to a passage containing two or more stanzas. The following tables give information in the case of both the texts about (a) the name and type of the metres that are identified, (b) the number of Matras per line, (c) the place of occurrence and (d) the total number of stanzas occurring for each metre. For the description and discussion of the metres one can refer to the standard manuals like the Svayambhucchanda, the Chandonusasana and modern works on the Apabhramsa prosody. The article is dedicated to Prof. (Mme) Colette Caillat as a mark of homage for her valuable work as an eminent Indologist.

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Sr. No. Name & Type Sama Catuspadi 1. Vadanaka 2. Paddhadi 3. Padakulaka 4. Laghu-catuspadika 5. Madanavatara 6. Rasavalaya 7. Vastuvadanaka 8. Dvipadi Table I Metres of the Apabhramsa Passages in MK. Description Place of Occurrence 16 Matras per line 5 15 Matras 20 21 28 24 35 A 37 "" per line "" I 213 (three stanzas), 219 (C); II 97, 509; III. 163. I 786-797 I 361 I II 219 (A.B.) 284 (two st.) III. 111-118 (four st.), I 182 (two st.), 193 (A) (two st.), 268, 269, 270, 272 (two st.), 273 (three st.), 274; II. 93-94 (one st.), 95-96 (one stanza), 135-136 (one st.) 325; III 144, 160, 161, 165-169, 512-521. Total no. of stanzas 7 22 26 60 12 36 I 326; II 89-90 (one st.), 137-138 (one st.); 6 III 159, 162, 879-880 (one st.) III 929-930 (one st.) 102 H. C. Bhayan i

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Antarasama Catuspadi 9. Doha 10. Cudala-Doha 11. 12. Satpadi The Short Dvipadi Manthana Dvibhangi 13. Matra + Doha 13+11 Matras in each half 13+16 Matras in each half 10+8+13 Matras in each half 10 Matras per line 15+12 (or 11) +15+19 (or 11) + 13+1+113 + 11 I 191, 213, 221, 275, 276, 278, 329, 344, 511, 678, 694; II 194; 195, 236, 456, 457, 458, 461; III 104, 511, 522, 537, 568, 838-855, 1017. J 193 (B), 202. I 798. III. 786-791 (14 distichs) I 266-267 (1 st.), 519-526, 746; III 925-26 (1 st.), 927-28 (1 st.) 42 2 pound 1 14 12 Vardhamana-suri's Apabhramsa Metres 103

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1. c. Bhayani CRITICAL REMARKS No. 1. I 218 and 219. The fourth Pada of the first stanza under 218 is defective. The episode of the Dispute Between the Seasons has clear indications of having a folk-tale origin. Hence these verses bear clear dialectal traits. The second stanza linder 219 is made up of Vadanaka and Laghu-Catuspadika. The latter has been very frequently used for Old Gujarati verse narratives (see for example Bhayani and Nahta, 1975, Introduction, p. 15; text, pp. 95-97) and for cpigrammatic poetry, and it also holds sway in traditional and folk poctry, e.g. iu the summing-up verse of a prose tale and in nursery rhymes. At II 97 Vadanka functions as the concluding piece (Ghatta) of a verse passage (Kadavaka). At II. 97 and II 509 it is lised to describe the condition of love in separation (viraha). III 163 is a gnoniic verse cited from some earlier source. No. 2. Paddhadi is used for the main body of the Kadavaka at 1 786 797. That Kadavaka is a hymn to the twentyfour Tirthankaras. For a similar use of Paddha di see Svayambhu, 1962, pp. 96-99; for the use of Vadanaka, Paranaka and Paddhadi for the main body of the Kadavaka, see Bhayani, 1952, Introduction, pp.94-97, No. 3. The language of I 361 shows some dialectal ("Proto-Hindi') traits. No. 4. See remarks under 1 above. No. 5 In II 284, the fourth Pada of the first stanza and the second aud the fourth Pada of the second stanza are textually defective. The passage uuder III 111-118 also has some inaccuracies. The langu. age of such descriptive Madanavatara verses is usually Prakritized. It has been conventionally used to describe wealth of wild flora. See for example Svyambhu's Paumacariya III 1, Vijayasena - suri's, Revantagirirasu, second Kadavaka (wherein as in MK. III 111-118 Mount Giruar is described in a Dvibhangi type of metre, one of its constituent being Madanavatara). No. 6. The Rasavalyas seem to be used mostly in passages describing einotional condition of a character or tense moments in a narrative. This characterization applies to I 182, 193, to the verses II 93 96 (with 97 as the summing-up verse in Vadanaka) and I 135-138. The verses from the story of Candanabala (1 268-272; 273-274) give the impression of a composition partly executed as a Rasaka. II 325 is a citation. III 144 is a summing-up verse. III 160-1 69 is a sermon on chastity. III 512-522 is a hymn to the Tirthankara Santinatha. Rasavalaya was the standard metre of the Apabhramsa poetic geure Rasabandha or Rasaka, The MK. Rasavalaya passages arc

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Vardhamana Suri's Apabhrama Metres 105 valuable in view of the fact that the rich Rasaka literature of Apabhramsa is totally lost except a single late specimen, viz, the Samdesa-rasaka. No. 7, Vastuvadanaka is used in MK, for the summing-up verse of a story at 1, 326. Elscwhere it is used for variation. In the later regional traditions, Vastuvadanaka forming the first constituent of a two-unit stropliic metre called Safpada (or Kavya or Sardha Chandas) became very popular, especially for gnomic verses. No. 8. Dvipadi, which has been frequently used in Apabhramsa Sandhi bandhas, either as a Kadavaka-opening piece or for variation, seems to have declined in popularity after the eleventh century. No. 9 Doha is frequently used for sentential sayings, proverbs and bons mots. Many of the Doha verses in MK. are apt illustrations of the figure Arthantaranyasa. Sometimes it is used to highlight some important moment or the conclusion in a narrative. At III, 522 Doha occurs in the Ghatta. III. 838-855 is a hymn to Parsvanatha com. posed in D 75. Th: total does not include the figure of Dohas occurring as the second unit in the strophic metre Radda. No. 10. Actually, Culala-Doha, as the name signifies is a 'Crested Doha' because in it each half of the Doha is extended by five Matras. This seems to be a later development. The instances we find in MK., JC. and the Mulasuddhivptti (p. 164, v. 168) are the earliest known occurrences of this metre. Later on we find one instance cited in the Siddhahema (VIII 4, 419 : 6th illustration) and two instances in the Sandefardsaka (vv. 112, 114). The Cudala-Doha is defined and illustrated by the Kavidarpana (II 17), Chandahkota (26) and Prakrta-paingala (1 167 168), See also Bhayani, 1945, pp. 64-65. No. 12. The short Dvipadis have been conventionally used as variation inetres in the Sandhibandha and usually they are used to describe a festive occasion, a battle-scene or similar episodes. No. 13 At I 519-526 Radda is used for a hymn to the Tirthankara Candraprabha, I 746 is a gnomic verse. Elsewhere it is used narratively. The passages I 519-526, I 785-798, III 512-522 and III 838-855 are hymns sung before the images of Tirthankaras and as such are self-sufficient poems. Of these the second and the third constitute a regular Kadavaka that ends with a Ghatta. Sambodhi XIII-14

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Table II Metres of the Apabhramsn Passages in JC. Sr. Name and Type No. Description Place of Occurrence Total No of. stanzas Sama Catuspadi 1. Vadanaka See Table I 23 38, 39, 96-98, 657, 1419-1420, 2296-2299. 2495-2505 (in a Kadavaka). 1721-1729 2. Paddhadi H. C. Bhayani 3. Padakulaka 988-989 4. Rasavalaya 138, 443, 1070, 1335-1336 (one st.), 1417-1418 63 (one st), 1719 1720 (one st.), 1730-53 (12 st.) 1758-1759 (one st.), 2648, 2649, 2654-2684. 2692-2699, 3081-3086 (3 st.). 5. Vastuvadanaka 31, 873-874 (one st.) 2 6. Dvipadi 869-870 (one st.).

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1. Doha See Table I 448, 1715, 1760, 1761, 2269 (p. 205), 2507. 8. Cudala-Dona 36 9. Sotpadi 2506 (as a Ghatta) Dyibhangi 10. Radda 1375-1384, 1401-1415, 23 50-2495, 2517-2553, 320 2557-2647, 3537-3560. 11. Doha + Vastuvadanaka See individual descriptions 1067-1069 (one st.) Vardhamana-suri's Apabhrama Metres Dandakan 12. Apangasekhara u-- 23 times 2554-2556 (one st.)

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108 11. C. Bhavani CRITICAL REMARKS The observations made above about the functions of various metres in MK, hold good in the case of JC. also. Some special remarks follow. No. 1. v. 2495-2506 make up a Kadavaka. It is a hymn to Rsabha. No 2. Paddhadt is used at vy. 1721-1729 for variation Rasavalaya. with the No. 4. We have three long passages in Rasavalaya, vv. 1730-1753 describe female beauty, vv. 2659-2684 describe seasons. vv. 2692-2699 describe Bharata's repentant mood and Rsablia's observations. No. 10. Radda is extensively used in JC. We have a total of 320 vy. vy. 1375-1384 describe the eight Pratiharyas, vv. 1401-1415 describe Marudevi's worries about Rsabha's plight and Bharata's consolatiou. vy. 2350-2495 and 2517-2553 describe the episode of the battle between Bharata and Bahubali, v. 3537 3560 contain a hymn to the twentyfour Tirthankaras. Vardhamana-suri's extensive use of Radda for the narrative purpose probably set a model for Haribhadrasuri who later on composed his Neminahacarija entirely in Raddas. Ratnaprablia also described in his comincntary on the Upade samala the battle between Bharata and Bahubali in the Radda metre (folios 65-68, vy. 85-108). REFERENCE WORKS Alsdorf L. (ed.) Der. Kumarapalapratibodha, 1928. Bhayani H. C. Introduction to the Sandesarasaka, 1945. (See under Muni Jinavijaya) Bhayani H. C. (ed.) Paumacariya of Svayambhudeva, Part-I, 1952. Bhayani H. C. and Neminahacariya of Haribhadra, Vol. I, 1970; Modi M. C. (ed.) Vol. II. 1971. Bhayani H. C. and Pracina Gurjara Kavya Samcaya, L.D. Series. 40, Nahta Agarchand (ed.) . 1975. Dalal C. D. (ed.) Revantagiri-rasu of Vijayasena-suri (in Pracin Gurjara Kavyasangraha, 1920). Bhojak Amritlal (ed.) Mul fuddhi-prakorna of Pradyumna-suri with commentary by Devacandrasuri, Prakrit Text Society Series 15, 1971. Haribhadra See under Bhayani and Modi, 1970-1971.

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Vardhamana-sari's Apabhrama Metres 109 Hemasagara suri (cdl.) Upade samala (with Ratnaprabha suri's commentary), 1958. Muni Jinavijaya (ed.) Sande sarasaku of Abdula Rahamana, Singhi Jain Series 22, 1945. Pagariya Rupendrakumar Manorama-kaha of Vardhamina-suri', (ed.) L. D. Series 93, 1983. Pagariya Rupendrakumar Jugai-jinindu-cariya of Vardhamana-suri, (ed.) L. D. Series 104, 1987, Ratnaprabla suri Sed under Hemasagara-suri, 1958. Svayambhu Sce under Bhayani, 1952. Vardhamana suri See under Pagariya, 1983, 1987 Velankar H. D. (ed.) Chandonusasaina of Hemucandra, 1961. Velankar H. D. (ed.) Srupamblucchandas of Svayambhu, 1962. Velankar II. D. (ed.) Karidurpana 1962. Velankar H. D. (ed.) Chandakkofu of Ratnasekhara-suri (= Appendix II to Kavidarpana), 1962. Vijayasena-suri See under Dalul 1920; Vyas B. S. (ed.) Prakyta-paingala Vol. II, 1959.

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ORIGIN AND DEVELOPMENT OF JAINA SANGHA J. C. Sikdar After Rsabhadeva there appear the names of the following twenty three Tirthakaras in the Jaina puranic tradition, viz. Ajita, Sambhava, Abhinandana, Sumati, Padmaprabha, Suparsva, Candraprabha, Puspadanta Sitala, Sreyamsa, Vasupujya, Vimala, Ananta, Dharma, Santi, Kunthu, Araha, Malli, Munisuvrata, Nami, Nemi, Parsvangth and Vardhamana, 1 But it is not possible to make a comparative study of the life of the twenty one Tirthankaras froin Ajita to Nemi with the historical background in the absence of genuine historical documents regarding their historicity. Nevertheless, some evidences of the historical existence of the last two Tirthankaras- Parsvanatha and Vardhamana or Mahavira are available to throw some light upon the historical existence of the sect of Parsvanatha and the rise of Jaina sangha at the time of Mahavira under his spiritual leadership. It should be kept in view that the study of the sect of the twenty third Tirthankara and that of the last one will not be complete in the present state of the Jaina Agamas, but some portions of them give some ideas about the actual position of Jaina Sangha in the beginning of its formation. Parsvaratha and His Historicity According to the Jaina tradition, Paravanatha was born in the royal family of King Asvasena and queen Vamadevi of Varanasi and he took to asceticism by renouncing the worldly life at the age of thirty. After his seventy year's ascetic life he attained nirvana (liberation) by observing Samlekhanxtapa for a month3 at Sametasikhara at the age of one hundred, at a time two hundred and fifty years before the nirvana of Mahavira, having fulfilled his glorious mission as Tarthankara. Since Herman Jacobis gave the convincing proof of the historical existence of Nirgrantha sect, flourishing at a period prior to the time of Mahavira and accepted Parsvanatha as a historical person on the basis of the evidences of the Jaina and Buddhist canons studied by him with deep critical historical acumen the scholars began to accept the historicity of Parsvanatha and the Jaina tradition of the attainment of his nirvana two hundred and fifty years earlier than that of the last Tirthankara, Mahavire.

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112 J. C. Sikdar Jocobi holds the view that "we cannot...... without doing violation to the tradition, declare Mahavira to have been the founder of Jainism. But he is without doubt the last prophet of the Jainas, the last Tirthankara. His predecessor, Parsva, the last Tirthankara but one, seems to have better claims to the title of founder of Jainism ...Followers of Parsva are mentioned in the Canoncial books ..... This seems to indicate that Pareva was a historical person; but in the absence of historical documents we cannot Venture to go beyond a conjecture." In addition to this view, he advances further arguments, while discussing caturyama of Parsvanatha in contradistinction to Pancamahavrata of Mahavira by making reference to Caturyamasamvarasamvuto of Nigantha Nataputta, contained in the Pali texts and the Uttaradhyayana Sutra XXIII that "Parsva was a historical person, is now admitted by all as very probable." 8 The records of the Buddhist canon are not repugnant to our views about the existence of the Nirgranthas must have been an important sect at the time when Buddhism took its rise. This may be inferred from the fact that they are so frequently mentioned in the pitakas as opponents or converts of Buddha and his disciples; as it is nowhere said or even merely implied that the Nirgranthas were a newly founded sect, we may conclude that they had already existed at a considerable time before the advent of the Buddha." "This conclusion is well supported by the fact that Makkhali Gosala, a contemporary of Buddha and Mahavira divided mankink into six classes"10 of which "according to BuddhaGlosa, 11 the third class contains the Nirgranthas". 12 According to Jacobi, the name 'purva,' given to a part of the canon itself testifies to the fact that the Purvas were suppressed by a new canon, for 'purva' means former, earlier, etc. 13 The existence of the Purvas suggests the existence of a previous community. It is apparently clear from the views of Jacobi that the solution of the problem of the historicity of Parsvanatha hinges upon the historical existence of the Sangha of his Parampara led by his followers, (parsvapatyryas), their acara (conduct) and Srutas (Purvasrutas) followed by them prior to Mahavira. The spiritual heritage which Mahavira obtained was that of the tradition of Parsvanatha. This heritage is mainly of three kinds, viz. Sangha (Monastic Order). Acara (conduct) and Sruta (Scripture). 14

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Origin and Development of Jaina Sanghu 113 In both the Digambara and Svetambara canons it is stated that Paravanatha was born at Kasi and attained nirvana at Sametasikhara (Parasapatha hill in Bihar). This much is undoubtedly known from both the sources that the field of religious propagation of Parsvanatha was Eastern India-mainly Northern and Southern parts of Bihar lying on the north and south of the Ganges respectively. But it is not possible to determine the boundary of his Viharabhumi (field of his mission). Only it can be indistinctly made clear on the basis of the Againic reference to the limits of the field of mission of the Parsvapatyiyas (his followers) and the Bnddhist works: It is come across in the Buddhist texts that "appa Sakkya, the uncle of the Buddha,15 a resident of Kapilavastu! 6 in Nepal) was a Nirgrantha Sravaka.t? It appears from this fact of the existence of the Nirgrantha Sravakas in Kapilavastu that Nirgranthadharma flourished historically in the Sakhya land in the period earlier than that of the Buddha. At Stavasti (Sahet Mahat)19 which was situated on the bank of Aciravati, lying to the south of Nepal, there took place the meeting between Kest Sramina of Parsvanathaparampara and the chief disciple of Mahavira, Gautama ludrabhuti. 19 This Kesi initiated king Paesi and his charioteer to Nirgranthadharma20 at Seya viya? 1 which is indentified with Setaviya of the Bauddha Pitaka, lying at a distance not far from Sravasti. During the life time of Mahavira the Parsvapatyiyas flourished at Vaisali (present Vesarh22 of Mazaffarpur District, Bihar), Ksatriya Kundagrama (present Vasukundi23 and Vanijyagrama (present Vaniaga. on 25 a quarter of greater Vaisali). The parents of Malavira Were Parsvapatviyas. 2 5 It is not surprisiug if his elder brother, Nandivarddhana, etc. were also Parsvapatyiyas. It is said that the father of Mahavira used to visit Duipalasa Caitya which might have been sanctified by the image of Parsvanatha. of Parsvaratha. At Rajagrha (modern Rajgir) Mahavira 2 6 heard through the moutli of Indrabhati about the news of the religious discussion between the Parsva patylya theras (monks) and the Sravakas (lay worshippers) of Tungika (Tungi) 37 at Puspavati caitya. On the basis of these scanty surviving (preserved). informations it can be said without doubt that some villages and towns of the north and Sambodhi XIII-15

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J. C. Sikdar south of the Ganges as found in the account of religious tours and propagation of religion of Mahavira were also the fields of religious tours and propagation of religiou of the Nirgranthas belonging to the Pareva. parampara. In this way many referances are come across in the Agamas to the meeting of Mahavira with the Parsvapatylyas at Rajagyha, etc. According to Dhurmagandit Kosambi Gautama Bodhisatta practised the austerity of Samadhimarga or Alara. Having left the palace, he first went to the hermitage of Alara and made study of Yogamarga. The latter taught him secil steps or stages of attaining Samadhi. Next he went to Udraka Ramaputra and learnt eight stages of attaining Samadhi, but lie was not satisfied with this attainment because the conflict of human life was not resolved by this Samadhi. Then he came to Rajagrha from the hermitage of Udraka Ramaputra. There he perhaps liked the Caturyama samvaras of the Sramanas by staying in their midst, for it is observed that he accommodated these four vows in Arya Astangikamargas formu. lated by him on the attainment of his spiritual enlightenment. It may be surmised from this evidence that the Buddha fully accepted the four vows of Caturyama of Parsva.6 On this point Pandit Sukhlalji says that the purpose of Dharmananda Kosambi was to point out this thing in Caturyama that the Buddha made the development of the tradition of Caturyamadharma of Parsva 29 in some form. He holds the view that the Buddha narrated the account of his practice of asceticism and religious conduct, prior to the time of his attainment of Buddhatva (enlightenment), which appears to be similar to the religious conduct31 of the Nirgranthas, 3 2 When the reference to the Nirgrantha Sravaka, Vappa Sakkya of Kapilavastu and some technical words (Paribhasika Sabda) 8 regarding conduct and knowledge of reality recorded in the Bauddha Pitaka, which are found in the Nirgrantha teachings only, are taken into consideration, then there does not remain any doubt to accept as such that the Buddha. at least for some time, accepted the religious tradition of Parsvanatha. The last book of Prof. Dharmananda Kosambi." Parsvanatha ca caturyama Dharma" (pp. 24, 26) indicates such belief.34 It seems from an account of the early ascetic life of the Buddha as given in the Mahasimhananda sutta that he also was first initiated in Caturya madharma of Parsvanatha, for the description of his asceticism -ruksata (lukho), jugupsi (jeguccha), pravivikto (pavivitto) 3 5 etc. throws some light upon the four vows of Caturyamadharma.

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Origin and Development of Jaina Sangha 115 In the Pali, Pitaka it is stated that once Ajatasatru, the king of Magatha, told the Budda about his meeting with Nigantha Nataputta and his question on Saindsstika Sramanyaphala. The latter explained : 'Caturyama Samvar- samvuto to the king in this manner : "Nigantho Nataputta mam etadovaco-idha Maharaja, Nigantho Catuyamasamvarasamvuto hoti, Katham ca Maharaja Nigan!ho Caluyamasamvarasamvuto hoti ? Idha Maltaraja, Nigantho Sabbavarivarito ca hoti, sabbavariyutto ca, sabbavaridhuto ca, sabbavaridhuto ca/evam ca Maharaja, Nigantho Catuyamasarivarasamvuto hoti/yato...... Maharaja, Nigantho evam Catuyama sarnvarasamvuto hoti, ayam vuccati, Maharaja; Nigantha gathatto ca, Yatatto ca litatto cati/'' 3 7 Dr. Muni Nagarajaji has interpreted the meaning of the word 'Vari' of the statement "Sabbavarivarita' as water and that of the word 'vari' of the statement Sabbavariyutto', etc. as sin (papa).3 8 It is clear in this matter that he has followed the version of the translation of other translators of the Dighanikaya in this regard. 39 If once this meaning of the word "Vari' in Sabbavarivarita' is written in this sense, it would be proper to accept the same meaning of it in the case of the statement Sabbavariyulto', etc. But all the translators have accepted the meaning of the word 'vari' as sin (papa) elsewhere. This much is known from this interpretation that one meaning of the word 'Vari' as sin (papa) was desirable to all scholars. Then why this meaning "Sin' for Vari is not accepted in the case of the first Samastapada Sabbavarivarito"? It is proper to take such a meaning of the word "Vari' because Mahavira prohibited cold water but not all kinds of water. And at the time of his taking initiation he took the vow by renouncing all sins; its name was samayika caritra. "Tao nam samanc java loyam karitta siddhanam namukkaram karei, savvam me akaranijjam pa vakammam ti kattu samaiyam carittam padivajjai."40 According to the Sutrakrtanga, it is accepted as such that he first of all gave the teaching of Samayika. Not only this, but it is stated in this work in connection with the culogy of Mahavira in this way : "Sa variya itthi Saraibhatta uvahanavam du...... logam viliitta aparan param ca savvam pabhu variyasavva var." It becomes very much clear from this culogy that the mcaning of the word 'Vari' is sin because that which is fit for prohibition is Vari'. The one who has prohibited (or renounced) all kinds of sin is variyasav vavani".

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Origin and Development of Jaina Sangha 8. S.B.E. XLV, p. XXI. 9. S.B.E. Vol. XLV, p. XXII. 10. Samannaphala Sutta, Dighanikaya II, 20. 11. Sumangala Villasini, Pt. I, p. 161, Buddha Ghosa 12. S.B.E. Vol. XLV, p. XXIII. 13. S.B.E. Vol. XXII, Introduction, p XLIV. 14 Car Tirthankara, Pandit Sukhlalji, p. 33 (Gujarati). 15. Atthakatha of Mulasutta 2/474. "Vappati dasabalassa culladita Sayama Samskarana 1" 16. Arguttara Nikaya, Catuskanipata, Vag:a 5. "Ekam samayam bhagava Sakkosu viharati kapilavatthummi 1 atha so vappo sakko.liganthasavago iti". 17. Ibid. "The Dictionary of Pali proper Names', Malalasckhara, vol. II, p. 832. 18. The Geographical Dictionary of Ancient and Mediaeval India, p. 119, Nandalal Dey. 19. Uttaradhyayana Sutra 23. 20. Rayapaseniya Sutta, 54 (See p. 330 edited by Pandit Bechardasji). 21. Ibid., p. 274. 22. 23. 24. Sce Vaishali Abhinandan grantha, p. 92. See the Geographical Dictionary of Ancient and Mediaeval India, Nandalal Dey, for the identification of Vaishali. 25. "Samanassa Bhagavao Mahavirassa ammapiyaro Pasavacciji samano vasaga Yavi hottha l", "Acaranga II, Bhavaculia 3, Sutra 40. 26. Tenam Kalenam... Tungiyae nagarie bahiya pupphavalie ceiehpasava ccejja thera bhagavamto.samanovasehim imaim eyeruvaim Vagaranaim pucchiya...etc." 27. Sramana Bhagavan Mahavira, Kalyanavijayaji, p. 371. 28 Parsvanatha Ka Caturyamadharma', Dharmananda Kosambi, p. 28. 29. Car Tirthankara, p. 155. (37-38). 30. Car Tirthankara, Pandit Sukhlalji, pp. 36-37. 31. Ibid., p. 38. 32. Compare Dasavaikalika, Chapter 3, 5-1, and Majjhimanikaya, Mabasimhanadasutta. 33. "Puggala, asava, samvara, uposatha, savaka, u vasaga, etc. The word Puggala' is found to be used in the Bauddha Pitaka froin the very beginning in the sense of Jivavyakti (individual soul or personality) (Majjhimanikaya 114).

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J. C. Sikdar 116 The commentator interpreted the meaning of variya of the gatha, Varivasa vyavar' as varitavan. This meaning was followed by the Curnikara. Even reaching closely the meaning of these two words "Vari' in two cases, the straight meaning of the word Vari' as sin cannot be made, in a real sense both point to one and the same thing. <Page #123
118 J. C. Sikdar In the Jaina parampara this word 'Puggala' is generally used in the sense of non-living matter or atom. Even being so, its meaning as accepted by the Bauddha Pitaka, i.e. individual soul, is found in the Bhagavati Sutra (8.10.361) in the sense that Jiva is poggaly and poggala also and in the sutra 20.2.665 as the synonymous word of Jiva (soul), while in the Dasavaikalika Sutra 5.1.73 the word "poggala" is used in the sense of flesh which is related with the body of living beings (balt-atthiyam puggalam). It is noteworthy that this word "Puggala' is not come across in any old available sutra except the Jaina-Bauddla sutras. Asava and Samvara : These two words have mutually opposite meanings. Asava denotes the suffering (Klesa) of Soul, while 'Samvara' indicates the stoppage of it and the means of stopping it. Both the words are found in the Jaina Agamas (Sihananga, 1. Sthana; Samavayangu, 5 Samavaya, Tattvarthadhigamasutra 6.1.2; 8-1, 9-1 and the Bauddha Pitaka (Majjhimanikaya 2) in the same senso. The word 'Uposatha' indicates particular upavrata (sub-vow) of the lay worshipper which is come across to be used in the Buddha pitaka (Diglianikaya 4) and the Agamas from the very beginning (See Uvasagadasao). The two words 'Savaga' and 'Uvasaga' are found to be used in some form or other in the Bauddha Pitaka (Dignikaya and the Agamas) from the very beginning. In the Bauddlia parampara the meaning of the word 'Savaga' is the direct 'Bhiksu' disciple of the Euddha (Majjhimanikaya), whereas, in the Jaina parampara the word 'Upasaka' is used in the sense of the lay worshipper, Having left the household life, if some person becomes a monk, then the one and same sentence is applied by usage to indicate this meaning, which is found in the both Pitaka and the Agama. It is this "Agarasma anagariyam pavvajjanti (Mahavagga) and Agarao anagariyam pavvaittae 1" (Bhagavati Sutra 11.12.431.) Here a few words have been compared as only examples. There is a good scope for consideration of their details. The similarity of the above-mentioned words are really old, there is no such possible lity of their accidental oocurrence. For this reason one common source should be found out any how by reaching the root of this similarity. Perhaps it indicates the parampara of Parsvanatha. Cac Tirthankara, f Note No. 15, pp. 36-37, Pandit Sukulalji

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Origin and Development of Jaina Sanhha 119 34 35. Jbid. Abhi Tapassi homi pa jegucche 37. Sa zijanami klo panahan, Sariputta, Caturangasamannagatam rahmacariyam Carita / passi sudam lomi paramata passi, lukho sudam mi paramalukho, jegucchi, sudam homi paramaLIcchi, pavivitto sudam homi paramavivitto 1" Mahasimhananda Sutta, Majjhimanikaya, 1, pp. 109 ff. 16. Rea lly speaking Caturyamika instruction was of Parsvanatha. amannaphalasutta; Tiganthanataputtavado, ghanikaya, p. 50.2.21. A usilan, p. 454. ce the English translation of Dighanikaya, S B.E., II, p. 74 Hindi Traslation of Sri Jagadish Kasyapa, p. 21 the Palikosa also the meaning of 'vari' in "Varivarita' has been written as water, 40. A caranga Sutta, 2. 178, p. 424. 41. Satrakstanga, Curni 6. 28. 42. Ibid., Tika, 6. 28 36. 43. Prof. Dr. H. Bhayani has suggested that in tha words 'Cori' derived from caurya, 'madhuri' from madhurya, 'desi' from desya and karisi' from karisyati, etc. there is found the use of 'i' or 'ya'. According to this rule, the form of the word 'Varya' can be used as Vari. 44. Isibhasiyaim 29. 19.

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RASA AND ITS PLEASURABLE NATURE V. M. Kulkarni Bharata nowhere in his Narya - Sastra makes any explicit statement that the rasa by its very nature is pleasurable. There are, however a few clear indications in the text of Natyasastra of its pleasurable nature. The Indian tradition of the origin of the drama as preserved in the Natyasastra says : Nafya, the completely new form of literature was created as a kridaniyaka (lit, a play-thing, pastime, recreation) to give pleasure to the eyes and ears alike (disyam, fravyfica). It was meant to give courage, provide pastime, pleasure, friendly or salutary advice, etc. It was also intended to give relief or aesthetic.repose to persons afflicted with grief, exhausted with work, or overpowered with sorrow or distressed through weakness caused by different religious practices including fasts tapasvinam.3 Dhananjaya, who in his famous .work, Dasarupaka, gives an abstract of Bharata's Nalyasastra explicitly states that the rupakas (the ten types of drama) overflow with joy or delight.4 Dhanika, his brother and commentator comments in his Avaloka : Aesthetic enjoyment consisting of supreme joy that is inwardly experienced or felt is the real purpose of the ten forms of drama, and not merely knowledge of the three goals of human life, etc. as the case in the Mahabharata (Itihasa). Some modern scholars, however, cite Bharata's definition and description of ideal spectator : "An ideal spectator at a dramatic performanaco is one who, when (the character) is pleased becomes himself pleased, when the character) is angry becomes himself angry, when the character) is frightened or terrified becomes himself frightened or terrified." Also, Ideal spectators at a dramatic performance are those who, when (the characters) are depressed become themselves depressed, when (the characters) are pleased become themselves pleased, when the characters) are in sorrow, are themselves in sorrow".? And, they interpret it to support their own feeling that it was Bharata's view that some rasas are pleasurable and some others painful, Sambodhi XII-16

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122 V. M. Kulkarni It should be noted that Bharata does not speak here about the nature of rasu - whether it is pleasurable or painful or whether it is both-but of the essential quality of sympathy that a spectator or reader must have. Unless gifted with sympathy he cannot respond to the scenes and situations presented on the stage or in the poem and cannot establish what lias aptly been called by Abhinavagupta the hsda ya-samvada. It is then followed, in Abhinavagupta's language, by the two successive stages of tanmayibhava or 'lanmayibhavana (identifying oneself with the scene or situation retaining a certain distance) and rasasvada' or rasa-carrana. (aesthetic enjoyment). To explain rasasvada (aesthetic enjoyment or experience) Dhananjaya gives the following analogy : "When children play with clay-elephants, etc., the source of their joy is their own utsaha (dynamic energy). The same is true of spectators watching the heroic deeds of) Arjuna and other (Mahabharata) hetoes on the stage"..... This ... This acsthetic experience or enjoyment is a manifestation of that joy or bliss which is innate as the true nature of the self (atman) because of the identification of the spectators with Kavyartha (the characters, scenes and situations presented in the drama). " Dhanika discusses this problem at some length : "It is quite proper to say that the sentiments of the erotic, the heroic, the comic, etc., which consist essentially in joy arise from atmananda (the joy which is innate as the true nature of the self). But in the sentiment of pathos (Karuna) and such other sentiments that of anger, of fear, and of disgust,) how can joy arise ? For when sahrdayas (sensitive readers or spectators) listen to a poem full of pathos, they experience sorrow, shed tears, etc. If this sentiment of pathos were essentially to consist in joy, this would surely not happen." This objection is answered as follows: "What you say is true. But the aesthetic joy in the sentiment of pathos and similar other sentiments is such that it is both pleasurable and painful. For example, in the act of Kuttamita (affected repulse of a lover's caresses, as for instance, when le holds or catches hier by her hair, presses her breasts or kisses her and inflicts passionately love-bites) at the time of sambhoga (sexual enjoyment) women experience both pleasure and pain, (In other

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Rasa and its Pleasurable. Nature words, love-bites tootli-marks and nail-marks-ilthough physically painful give pleasure to women,) The aesthetic experience of grief or sorrow in poetry, in Kavya (creative literature) is different from the grief or sorrow as directly experienced by people in the actual life. To explain : Sahrda as turn more and more to experience this aesthetic grief or sorrow. If it were only painful like the grief or sorrow in the real world (actual life) thien nobody would ever think of going to witness plays or reading poems full of the sentiment of pathos. (For it is an axiom that every being strives to secure happiness and shun misery or pain.) Consequently, then such great and celebrated works as the Ramayana, etc., which predominantly depict the sentiment of pathos would have fallen into oblivion and lost. The shedding of lears etc., by the spectators (or readers) on listening to the description of a sud or tragic incident or event in a work of art, like the sledding oi tears, etc. through sorrow over the death or loss of one's beloved person in actual life, is not at variance (with the view mentioned above). Therefore, Karuna-rasa (the sentiment of pathos), like the ollier rasas of songara (che sentiment of love) etc., is certainly plcasurable." But of all the Sanskrit alamkarikas, it is Abhinavagupta who repeatedly speaks of the pleasurable nature of rasa. Before setting forth his view in detail it is necessary to notice two other theories mentioned, and refuted by him. After refuting Sankuka's view that rusa is the reproduction (anukarana) of mental states he briefly refers to the Samkhya theory of Rasu. According to the Samkliyas, rasa is made of pleasure and pain and is nothing but a combination of various clements (tlie vibliarus, anubhavas, etc.), possessing the power of producing pleasure and pain and that these elements are only external (bahya), i.e., they are not psychic or mental states (citta-vitris). According to this theory, there is no differonce between rases and stayi-bhavas (permanent mental states). The advocates of this theory are naturally forced to give a metaphorical interpretation of all the passages in which Bharata distinguishes rasa-s from citta-vftris (perinanent mental states). The very fact that the Samkhyas have to resort to a forced interpretation of Bharata's' passages shows that their thcory is unsound. . : 17.000 Towards the end of his comment on Nalyasatra, VI. 33-Abhinavagupta attacks Sankuka and his followers who hold the view that raser is the reproduction of permanent mental states like "rati (love), etc: "Sonic people argue that rasa is the reproduction of imitation of permanent mental states like love (rati).ctc., indtlicy thus go on to ask tries

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V. M. Kulkarni question : 'How can sorrow b: the cause of joy? They answer their own question by saying that sorrow (and similar other painful mental states) when portrayed in drama acquire a peculiar or special property (whereby they become a source of pleasure). But to start with, the very question they ask is false. For, is there an invariable rule that when one perceives sorrow in somebody else it necessarily produces sorrow in oneself ? It is observed in actual life that when one sees one's enemny in sorrow, one experiences extreme joy. In other cases (ie., in the cases of persons who are neither one's friends nor foes) one remains totally indifferent. Now, regarding the answer they give to their own questioni, viz., it is the very nature of the mental states or emotions that when they are depicted in drama, they attain a peculiar or special property they come to possess speciality and produce joy is no answer at all (lit., there is no substance in it.)1"In our opinion, (says Abhinavagupta) (in aesthetic experience) what is enjoyed is one's own consciousness which consists of a compact mass of bliss. How can there be any question of sorrow ? Different emotions like love, sorrow, ctc. only serve the purpose of lending variety to the enjoyment of this consciousness consisting of bliss). Acting, etc., helps or serves to awaken it (i.e. the sarvedana, consciousness): 11 | Abhinavagupta is firmly of the view that all the (eight or nine) rasas are pleasurable (anandaripa). When commenting on Natyasastra (L. 119, p. 43) be declaros : The four permanent (or dominant) mental states of love (rati), laughter (hasa), dynamic energy (utsaha) and wonder (vismaya) are primarily pleasurable (sukha-svabhava). But the other four permanent (or dominant) mental states of anger (krodha), fear (bhaya), sorrow (foka) and disgust (jugupsa) are primarily painful. These permanent mental states, however, do not exclusively consist in happiness or misery, joy or sorrow, but are pierced through an etement of sorrow and joy respectively. 12 In the course of his discussion of the sixth obstacle to the realization of rasa, viz., the lack of some predominant factor (apradhanata), he observes: "All these permanent mental states (when portrayed in a drama) are predominantly pleasurable. For, the essence of compact light (prakasa) consisting in the aesthetic relish of one's own consciousness is transcendental delight. To explain : In actual life also women when they are completely absorbed in the rumination of their consciousness charactrised or circumscribed by profound sorrow find full rest or repose in their own heart. For happiness consists in complete rest or full repose without any obstacle. Pain, on the contrary, is nothing but absence of complete rest

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Rasu and its Pleasurable Nature 125 or full repose. It is for this reason alone that the Sanklyas who explain pain or sorrow as a property of rajas declare that restlessness is the very essence of pain or sorrow. All the rasas thus cousist essentia:ly in transcendental delight.13 But some of them, on account of the Vibhavas, etc., by which they are coloured are affected by a ccitain touch of bitterness, 14 When explaining Bharata's comparison of rasa (sentiment) with anna (food) and of the aesthetic process with testing, Abhinavagupta elucidate's the phrase Harsadims (Cadhigacchanti) with reference to (i) gourmets to mean that they attain pieasure (and adi includes) satisfaction, nourishment, strength and good health and with reference to (ii) sensitive spectators to mean that they attain pleasure, and the word adi includes) proficiency in the four goals of human life, viz, dharma, artha, kama and moksa, and the fine arts. He then quotes the view of earlier writers (anye tu): "Others however think that the word adi etc., in the above phrase includes sorrow and the like. But this inclusion (sangraha) is not proper. For drama produces pleasure and pleasure (alone) ("Harsaika phalam natyam') in the sensitive spectators and not sorrow, etc., (other similar painful feelings). Thinking that there is no good or valid reason to believe that drama produces sorrow and that they would be required to l'efute the view that sorrow is the purpose of drama these writers read : harsamscadhigacchanti (i.e. they attain pleasures). 15 Abhinavagupta does not record either his approval or disapprova! of this vicw. But this view does not, it would seem, differ from Abhina. vagupta's own view often expressed in his two commentaries- Abhinava bharati and Dhvanyalokalocana He, for instance, remarks in his Locana: "Although knowledge (instruction in the four ends of human life and the fine arts) and pleasure for the reader are both present, pleasure is the chief purpose of Kavya (poetry, creative literature)... Even of instruction in the four ends of human life, joy or delight (ananda) is the final and chief purpose or result or reward."19 Again, "Rasa has for its essence pleasure and rasa alone is drama. ... This is what our respected teacher says. Nor are pleasure and moral instruction really different from one another, for they both have the same cause (ekavisayatvat).17 Visvanatha discusses this problem of Karuna etc. being pleasurable in Iris Sahitya-darpana (Chapter III. 4-8) : He declares that rasa is made of pleasure or joy and that it is brahmasvad 1-sahodara (akin to the enjoyment of Brahman, characterised by sat, cit and ananda).

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126 V. M. Kulkarni .. Objection; "Then since Karuna, etc. (io. bibhatsa, bhayanaka and raudra) arise out of sorrow, etc., they cannot be called rasas at all." Answer: In Karuna, etc. supreme aesthetic joy is produced. And in this matter the experience of the sensitive spectators and readers is the sole proof. Moreover, if they were to produce sorrow, nobody would be attracted towards (the works depicting) these Karuna and such other rasas. No sensible person exerts himself to experience sorrow, and since all (se.isible and sensitive people are seda to be drawn towards Karnna, etc., it is evident that karuna and such other rasas consist of aesthetic) joy. If Karuna-rasa were the cause or source of sorrow, such great works as Ramayana would cause sorrow. And how then some one may ask, can joy arise from what causes sorrow ? To this Visvanatha replies as follows: Granted that worldly jays and sorrows, arise from wordldly cause of joy and sorrows. But when these very causes etc, are depicted in Kavya (creative literature) they lose their character as causes, etc., and turn into vibhavas etc., which no longer remain laukika worldly and are called alaukika (non-worldly). They like love-bites, etc., in sexual union, produce pleasure and pleasure alone, and therefore, our above thesis is unexceptionable. . But if the thesis (poetic or dramatic representation of sorrows and sufferings produces only joy) be correct, how is it that the shedding of of tears, (etc., are produced while) witnessing or hearing sad events in in the life of Hariscandra, etc. in the Mahabharata and the like? To this it is replied as follows: The sheddling of tears etc, are held to come from the mind (or lieart) being melted. Jagannatha in the course of his exposition of the nature of rasa as elucidated by various alamkarikas (literary thinkers) sets forth for the first time the views of the Navyas (Moderns) and Pare (other literary thinkers). It may not be wrong to suggest that Jagannatha himself held the view ascribed to the Nayyas. The Navyas account for joy produced by Karundt and such other rasas as follows: "The sensitive spectator (Sahrilaya) identifies himself with a hero, say, Dusyanta; and enjoys the dramatic performance, ay, Abhijnanasit. kuntala. In this connection it may be asked : Rati 'love) of Sakuntala for Dusyanta, let us grant for the sake of argument, produces peculiar joy in the spectator as in the case of Dusyanta. But how can soku (sorrow), the permanent emotion of the sentiment of pathos, which is well-known to be the cause of unhappiness produce joy in the spectator ?

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Rasa and its Pleasurable Nature 127 On the .contrary, it would be only proper to hold that it (soka) produces unhappiness in the spectator as in the case of the hero. Some might argue : "That real sorrow produces unhappiness is an accepted truth. But the sorrow produced by reading a poem portraying Karuna rasa or while witnessing a tragic scene or event, being unreal cannot produce a distressing effect. While the hero of a poem or a play experiences grief, the salirdaya does not." But this argument is not correct. This argument, if accepted, would force us all to accept the position that the rope mistaken for a serpent does not produce fear or trembling. Again, it' would not be reasonable to say that rati (love) etc., which is imaginati.. vely felt by the spectator produces joy in him." In reply to this it is said : What you say is true. But if it be the experience of the sahrdayas) (lit. if it be verified by the heart of the sah,dayus that pure joy alone is produced from poetic or dramatic works replete with Karuna-rasa just like from the poetic or dramatic works in which the erotic sentiment predominates, then it will have to be admitted that extra-ordinary power or better, function of suggestion lokottara-kavyavyapara) itself is the cause of preventing sorrow or grief just as it is the cause of producing joy. For a cause is inferred from the effect. On the other hand, if sorrow/gricf is proved to effect from a poem or a play depicting karuna-rasa as joy from an erotic poem or play then it is not necessary to infer the cause, viv., the preventing of sorrow or grief and then, both joy and sorrow will follow their own causes respectively." It may be asked : "If a poem full of pathos were to produce sorrow wliy should a poet strive himself to compose such a poem and a sensitive reader, to listen to it ? For it being the cause of an undesirable or unwelcome thing (viz., sorrow) it would be only proper for him to refrain from it." In reply it is said : As there is in a play full of pathos welcome joy in a larger degree and unwelcome unhappiness in a lesser degree a poet's activity of composing and a spectator's activity of witnessing it stands to reason, just like a person's activity of applying sandal paste to one's body. Now, according to the literary thinkers or critics who maintain that every poetic work yields pure joy, there is absolutely no hindrance to the poet's or reader's or spectator's activity in regard to writing a poem, or listening to it or witnessing a play respectively. Even the flow of (ears or shedding of tears when reading a poein full of pathos is only natural as it takes place while experiencing that pure joy; and this flow of tears does not at all) arise on account of grief. Therefore the flow of shedding of tears from the eyes of the deyotees of (Visnu. Sivao

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128 V. M. Kulkarni any other) deity on hearing his description is only proper. There is not even the slightest touch of sorrow or grief in listening to such descriptions of deities (And yet they shed tears; therefore it is quite eviden: that these tears are of pure joy and not of sorrow). It may be asked: "If the sensitive spectator or reader who has completely identified himself with sorrow-stricken Dasaratha, etc., experiences in relishing the sentiment of pathos etc., joy, then in a dream or in sannipata (a dangerous fever a combined derangement of the three humours of the body causing fever which is of a daugerous kind) by such identification also he ought to experience sorrow in this case (viz. relishing the sentiment of pathos, etc.)". To this it is said in reply: "That even matters like sorrow, etc., which are in themselves distasteful (unwelcome), produce extra-ordinary or transcendental joy is due to the glorious power of the extra-ordinary poetic function, called vyanjana (the power of suggestion). The sweet aesthetic relish arising out of this extra-ordinary poetic function (of vyanjana) is altogether different from the experience of joy produced by any other means of cognition (like perception, inference, analogy, scriptures, etc.)"19 This discussion reveals that conflicting views are held by Sanskrit literary thinkers regarding rasa and its pleasurable nature: (i) Some. are of the view that rasas, one and all without any exception, are pleasurable. They define and describe rasa as a manifestation of the joy.. or delight or the bliss of the self (Atmanandu) or one's own consciousness circunisoribed by or coloured with a particular permanent emotion with its veil of ignorance uncovered or rent asunder. Consequently, in this enjoyment of one's own consciousness which is a mass of bliss or of one's own mental state with the preponderance of the element of sattra and with the light and bliss of self reflected in it there can be absolutely no question of any unhappiness, pain, grief or sorrow. These literary critics are known as 'Kevalalhadavadins' (ii) Some other literary critics are of the view that some rasas like the erotic (frigara) etc., are pleasurable but some others like the pathetic (karuna) are painful as in our actual everyday life. These literary critics are known as Sukhaduhkhatmakavadins, (iii) The modern (navya) literary critic, Siddhicandragani is alone in holding the view that there are only four rasas. Singara, etc. as the are pleasurable, and the rest of the so-called (eight or nine) rasas do not deserve to be called a rasas. Of the four well-known commentators of Bharata's rasasutra, Bhatta, Nayaka and Abhinavagupta are undoubtedly of the view that all rasas

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Rasa and its Pleasurable Nature are pleasurable. Regarding Lollata we do not get any definite indication in his exposition of the rasa-sutra as presented by Abhinavagupta in his Abhinavabharati (1.p.272). But in his Locana commentary on Dhyanyaloka (II. pp. 184-85) we have a clue in this regard. An objection is raised by Sankuka against Lollata's Pustivada or Uttpattivada: "...Therefore there is no rasa in the character being portrayed...If one were to say that it exists in the spectator how could there be camatkara (mysterious delight, thrill of joy)? On the contrary, in Karuna-rasa, etc., the spectator would experience only sorrow or grief or pain." This passage may be taken as an indication to draw the inference that Lollata was also of the view that all rasas are pleasurable. We are fortunate enough to come across a passage which has been cited by Abhinavagupta only to criticise Sankuka. Sankuka unambiguously states: "Soka (and other similar permanent mental states) when portrayed in Kavya (a poem) and natya (a play) come to possess a peculiar charm or beauty whereby they become pleasurable; and that it is the very nature of these bhavas (permanent mental states) to become pleasurable when depicted in drama (creative literature)."20 129 Incidentally, it may be noted that Mammata has paraphrased, when summarising Sankuka's interpretation of the rasa-sutra, the phrase 'vastusvabhava-matrena and the sentence 'asti ko'pi natya-gatanam bhavanam visesah' as 'vustu-saundaryabalad rasani vatrenan yanumiyamana-vilaksanah.... (raryadir bhavah...)". T Although Abhinavagupta criticises Sankuka for this view of his, elsewhere he himself declares: "...the states of mind appropriate to love (Kama) etc., and denoted by such words as rati (sexual love) etc., are made capable of being enjoyed or relished through the suggestive poetic activity or function (Kavi-vyapara) and the fourfold suggestive abhinaya acting or dramatic representation of the word bhava, Abhinavagupta very clearly says: "States of mind, conveyed through the extra-ordinary process of verbal representation, etc., render themselves worther or capable of relish or enjoyment, although they are in our actual day-today life unworthy or incapable of being relished or enjoyed. 23 Ramacandra and Guacandra who hold the view that rasas are "sukhaduhkhutmaka" account for the mysterious delight. (camatkara arising from repugnant karuna aud such other rasas by referring to Kavi-nata Sambodhi XIII-17

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139 V. M. Kulkarani fakti-kausala : "That mysterious delight is seen to result from tliese (repugnant and) painful rasas is due to the poet's creative imagination and the actors' skill or proficiency in acting or the dramatic representation (due to the excellence of the art of either the dramatist or of the actors.)" 24 As these authors have made free use of Abhinavabharati in writing Nafyadarpana probably they have been influenced by the two passages from Abhinavabharati cited in foot-notes (No. 22 and No. 23) above. Visvanatha who, as a rule, follows Abhinavagupta depends on him for this point too: "In the actual world the rule holds that from worldly causes of joy, sorrow, etc., worldly joy, sorrow, etc., respectively are produced. But in the world of poetry and drama, which is alaukika (transcendental, non-worldly) joy alone is produced from the vibhavas, etc., which are alaukika. Jagannatha too who also is a follower of Abhinavagupta asserts that the dower of suggestion (vyanjana) plays a unique role in creative literature. Such is the power of the lokottara (i.e., alaukika) poetic function of vyaitjana that even things like sorrow, altough unwelcome in themselves when portrayed in creative literature produce extraordinary joy or delight. The sweet relish raising from this vyanjana-vyapara is altogether different from the joyful experience produced by any other pramana (proof, like perception, inference, etc.). 25 It is indeed extra-ordinary that none of the post-Abhinavgupta alankarikas (literary critics) noticed the glaring contradiction between the two following statements made by Abhinavagupta in his Locana. In the course of his exposition of the relish or enjoyment (bhoga) of rasa Bhatta Nayaka observes that it approximates the relish or enjoyment of the Highest Brahman- Abhinavgupta commenting on this statement says; "We admit with him that aesthetic enjoyment (rasasvada) is similar to the relish or enjoyment of bliss of the Highest Brahman.26 But commenting on his own verse "ya vyaparavati rasan rasayitum..." he says: "The happiness which results from the knowledge of both seen and unseen objects which are ascertained, by all the means of cognition or ven that extra-worldly joy wltich consists in enjoying an aesthetic experience - to both of these, the bliss that follows from full repose in God is far superior; and that aesthetic repture is only an appearance of a particle or reflection of a drop or fraction of that bliss. But ordinary worldly pleasure is almost inferior to even that aesthetic pleasureccab use it is not without plenty of pain or misery."27

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Rasa and its Pleasurable Nature This plain inconsistency can only be explained if we take Abhinavagupta's statement comparing rasasvada with parabrahmasvada as a mere arthavada (praise, eulogy) with a view to glorifying rasa. 131 The protagonists of the view that all rasas are pleasurable attempt to show that bhavana (generalisation, universalisation, idealisation) or vyanjana-vyapara (the power or function of suggestion) effects, temporarily. though, the removal of delusion of mind (moha) or ignorance (ajana) that envelops the mass of bliss innate to the Self (atman); and thereby enable the sahrdaya to appreciate and enjoy the transcendental joy or delight of the self or the bliss of brahman. The advocates of the view that rasas are only laukika (worldly, the same as emotions or states of mind as in actual life) aud are pleasurable or painful in accordance with the pleasant or painful emotions may raise the following objection: "It posses one's comprehension how a literary function like bhavana or vyanjana can transform what is unpleasant into pleasurable rasa. One may admit with the followers of the Vedauta darsana that the cover of delusion of mind or ignorance enveloping the Self or Cit or Caitanya is removed or rent asunder through knowledge of the Ultimate Reality (paramatman or parabrahma) in the case of a person who aspires after moksa (liberation) and is possessed of the four well-known requisites (including Samadamadi-sadhana sampat) and undertakes the study of edanta, etc., but there is hardly any justification or evidence enough for investing bhavana or vyanjana with such extra-ordinary and incredible power." In reply the Kevalananda-vadins (those who hold that all rasas are pleasurable) may say "The facts or events treated poetically may, as parts of the actual life produce pleasure or pain but when they are contemplated in their idealised or generalised form they give rise to pleasure and pleasure alone. As a result of this contemplation of literary objects in their idealised character they become impersonal in their appeal and therefore enjoyable in and for themselves. In other words, the sahrdaya in appreciating poetry or drama or creative literature in general rises above the duality of pleasure or pain as commanly understood, and enjoys higher pleasure or delight. Bhavana 28 leads to spontaneous and complete selflessness or forgetting one's private self and it in its turn yields pure joy unmixed with pain or sorrow or any kind of mental tension. And in this regard it is comparable to brahmasvada; and in regard to such pleasurable experience sabrdayas alone are authority." It is doubtful if this reply would satisfy or convince Sukha-duhkhatma-vadins. Modern literary thinkers too may not accept the position that in aesthetic experience one enjoys one's own consciousness that consists of a

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132 V. M. Kulkarni compact mass of bliss. They, in fact, regard the postulate or concept of atmananda or brahmananda as irrelevant in the context of enjoyment of rasa. 29 FOOT-NOTE 1. krIr3anI yakamicchAmo dRzyaM zravyaM ca yadbhavet / -NS I. 11(b) 2. hitopadezajananaM pati-krIDA-sukhAdikRt / -- Ibid, I. 113(b) 3 duHvArtAnAM zramArtAnAM zokArtAnAM tapasvinAm / . vizrAntijananaM kAle (pA.me. loke) nATyametadbhaviSyati // -Ibid I. 115 4. AnandaniSyandiSu rUpakeSu...svAdu (pA.me. svAda) parAmukhAya // -DR I.6 5. atra kecit...trivargAdivyutpatti kAvyaphalatvenecchanti / tannirAsena svasaMvedya-paramAnanda-rUpo rasAsvAdo dazarUpANAM phalam , na punaritihAsAdivat trivrgaadivyutptimaatrm...| DR Av on L. 6. 6 yantuSTo (? yastuSTau) tuSTibhAyAti zoke zokamupaiti ca / . kruddhaH krodhe bhaye bhIta: sa zreSThaH prekSakaH smRtaH // 7. dainye dInatvamAyAnti te nATaye prekSakAH smRtAH / ye tuSTau tuSTimAyAnti zoke zokaM vrajanti ca // -Ns. XXVII 61(b) 62(a) XXVII 42 8... kroDatoM mRNamayairyadvad bAlAnAM dviradAdibhiH / "svotsAhaH svadate tadgacchotRNAma nAdibhiH // - 'svAdaH kAnyArthasaMmevAdAtmAnandasamudbhavaH / -DR IV. 41(b)-42(a), IV. 43(a) 9......sukha-duHkha-janana-zakti-yuktA viSaya sAmagrI bAhyeva sAGkhyadRzA sukha-duHkha-svabhAvo . .: sthAyinastu ta sAmagrIjanyA AntagaH mukha-duHkha-svabhAvA iti / .... -A. Bh. I, p. 276 10. ye tu ratyAdyanukaraNarUpaM ramamAhuH atha codayanti zokaH kathaM sukhaheturiti / pariharanti ca asti ko'pi nATyagatAnAM vizeSa iti / tatra codya tAvadasat / zoko hi pratIyamAnaH kiM svAtmani pratyedudu:kha vitanotIti niyamaH / zatraduHkhe praharSAt / anyatra ca madhyasthatvAt / uttaraM tu "bhAvAnAM vastusvabhAvamAtraNa" iti na kiJcidatra tattvam / / A. Bh. I. p. 291 11. asmanmate saMvedanamevAnanda dhanamAsvAdyate / tatra kA duHkhAzakA / kevalaM tasyaiva citratAkaraNe ranizokAdivAsanAcyApAraH / tadudvodhane cAminayAdivyApAraH / -A. Bh. I. p. 292 12. tathA hi-rati hAsorasAhavismayAnAM sukhasvabhAvatvam / ... krodha-bhaya-zoka-jugupsAnA tu duHkhasvarUpatA / -A. Bh. I. 119, p. 43

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Rusa and its Pleasurable Nature 133 13. taba sabhI sukhapradhAnAH / svasavizcarvaNa rUpasya kadhanasya prakAzara-yAnandasAratvAt / tathA hi ekadhanazokasa vicarvaNe'pi loke strIlasya hRdayavizrAntira-tarAyazalyavizrAntizarIrasvAta (sukhsy)| avizrAntirUpeteva duHkham / tata eva kApiladuHkhasya c| cAmeba prANatvenoktaM rajovRttitAM vadadibharityAnandarUpatA sarvarasAnAm / ___A. Bh. I. p. 282 14, kintuparakaviSayavAt keSAmapi kaTukimnA sparzo'sti... -A. Bh. 1. p. 282 15. anye tvAdizabdena zokAdInAmatra saMgrahaH / sa ca na yuktaH / sAmAjikAnAM hi hakaphalaM nATya na zokAdi phalam / tathAve nibhitAbhAvAt tatparihAraprasaGgAcceti manyamAnA haSAzcAdhigacchantIti paThanti / A. Bh. I. p. 289 16 zrotRNAM ca vyutpattiprotI yadyapi staH...tathApi tatra prItireva pradhAnam |...cturvrgnnyutptterpi cAnanda evaM pAyantikaM mukhya phalam / Locana on I. 1 pp. 40-4 17. prItyAtmA na rasastadeva nATyaM nATyameva veda ityasmadupadhyAyaH / na caite prItivyutpattI bhinna pe eva duyorapyekaviSayatvAt / -Locana p. 336 18. tebhyaH surate dantaghAtAdibhya iva sukhameva jAyate / -SD. Vrttia on III 7 ef. kintu tAdRza evAsAvAnandaH sukhaduHkhAtmako yathA praharagatADanAdiSu saMbhogAvasthAyAM kumite strINAm / Avaloka IV. 44-45 ' And, sa bhogasamaye strINAmagharadazanAdau kRtrimduHkhaanubhaavsiitkaarvdtraapyupprH| sukhe'pi duHkhabadupacAra: kuTTamitamiti tallakSaNAt / Rathapana, p. 209 19. Rasagangadhara, Kavyamala edn, Bombay, 1939, (pp. 30-32) 20 Vide the passage edited in F. N. No 10 above. 21. saMyogAt gamyagama kamA rUpAtU anumIyamAno'pi vastusaundaryabalAdrasanIyatvenAnyA. numIyamAnavilakSaNa: sthAyitvena sa bhAvyamAno rasyAdibhAvastavAsanani sAmAjikAnA vAsanayA cavya mANo rasa:...... - -KP. (Jhalakikar's edn) p. 90 ....kAmAdiSu samucatAzcittavRttayo ratyAdizabda gAcyAH kaSinaTa-vyApAreNArasvAdayogyatAprApaNadvAreNa......sAmAjikAn prati rasatvaM zaGgArAditayA nIyante / -A_Bh. I. p. 333 23 cittavRttaya evAlaukikAH vAcikAdyabhinaya-(? evAlaukikavAcikAbhinaya-, prakriyArUdatayA svAtmAnaM laukika dazAyAmanAsvAdya- [mAyAsvAdya ] kurvantItyatastA eva bhAvAH / -A. Bh. I. p. 344 (text restored by me) 24. karUNa-gaudra--bIbhatsa-bhayAna kAzcatvAro duHkhAtmAnaH / yat punarebhirapi camatkAro dRzyate, sa rasAsvAdavirAme sati yabhAvazcitavastu pradarzakena kavinaya-zakti-kauzalena / ND p. 141

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134 V. M. Kulkaraui 25 apa hi lokottarasya kA vyApArasya mahimA, yaprayojyA aramaNIyA api zokAdayaH padArthAH AhalAdamalaukikaM janayanti / vilakSaNo hi kamanIyaH kAsyavyApAraja AsvAda pramANAntarajAdanubhavAt / Rasagangadhara pp. 31-32 26 [bhAvite ca rase tasya bhogA...parabrahmAsvAdasavidhaH / ...] parabamAsvAdasamAcAritva' cAstvasya rasAsvAdasya / Locana pp 183-190 27 sakalapramANaparinizcitadRSTAdRSTaviSayavizeSajaM yatsukhaM, yadapi vA lokottara sacarvaNAtmaka tata ubhayato'pi paramezvara vizrAsyAnandaH prakRSyate tadAnandavipramAnAvabhAso hi rasAsvAda ityuktaM prAgasmAbhiH / laukika tu sukha tato'pi nikRSTapAya bahutaratu khAnuSaGgAditi tAtparyam / Locana III p. 510 28. cf. the gloss in Locana on the phrase of Dhvanyaloka (Kavya-tattva rtha-bhavana-vimukhanam): ___kAyasya tatvabhUto yo'rthastasya bhAvanA vAcyAtire ke / navaratacarvaNA tatra vimukhAnAm / ' -Locana, p.94 29. This paper leaves out consideration the views of Bhoja, Saradata naya, Madhusudana Sarasvati, etc., as Raghavan has already dealt with them in his two works : Bhoja's Srngaraprakasa and the Number of Rasas.

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hindI vibhAga evaM gujarAtI vibhAga

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nayasiMha siddharAja kA virUpAkSa mandira (bilapAMka)kA abhilekha, saMvat 1168 aravinda kumAra siMha yaha abhilekha ratalAma jile(madhya pradeza)meM sthita bilapAMka gA~va ke virUpAkSa mandira ke hAte meM, mukhya mandira se kucha dUra, makAna banAne ke lie nIMva khodate samaya grAmavAsiyoM ko prApta huA thaa| isa samaya yaha mandira ke antarAla kI dIvAla meM lagA huA hai| prastuta abhilekha kI prathama jAnakArI 17 jUna 1964 I. ko hindI dainika naI duniyA se huI / usI dainika ke 23 disambara 1964 I. ke aMka se DaoNkTara viSNu zrIdhara vAkaNaphara bhaaura prophesara bI. venkaTAcalam dvArA abhilekha kI vAcanA kA patA claa| bhAratIya purAtattva sarvekSaNa dvArA prakAzita bhAratIya abhilekha para vArSika vivaraNa (1969-70)2 meM bhI abhilekha sambandhI kucha jAnakArI dI gaI / phira 1986 I. meM bilapAMka se prakAzita smArikA meM hindI aura aMgrejI anuvAda sahita isa abhilekha kA pUrA pATha mandira ke citroM ke sAtha chapA / parantu amerikAna insaTITyuTa oNpha iNDiyana sTaDIz2a (gamanagara, vArANasI) dvArA prastuta abhilekha ke lie gae chAyAcitra se milAna karane para aneka sthaloM para pAThabheda mujhe dikhAI diye / isI karaNa ise yahA~ punaH sampAdita kiyA jA rahA hai| .. saMskRta bhASA-nibaddha 26 paMktiyovAlA yaha prazastilekha Arambha ke "OM namaH zivAya" tathA anta ke miti vAle bhAga ko chor3akara padyarUpa hai / abhilekha meM 30 padya haiM / isameM meghasphUrjitA (padya1), zikhariNI (2,19,23 , sagdharA(3,20), garyA (4,21,29,30), anuSTubha (5,8,17,26,27), indravajA (5,10,28), upajAti (24), basantatilakA (7,11,16), zArdUlavikrIDita(9,12,15,18,22), aura rathoddhatA (25) vRttoM kA prayoga huA haiM / antima paMkti anusAra abhilekha spaSTa tathA zuddha akSaroM meM TaMkita huA / nAgarI lipi ke sundara varNo meM khudI huI isa prazasti se yaha dAvA niHzaka pramANita hotA hai| dAhine chora ko samAna rakhane ke lie kucha paMktiyoM meM eka yA do khar3I lakIreM khIMcI hai / kintu kahIM-kahIM varNavikAra bhI hai, jaise paMkti 2 meM 'ezamamRta' ke sthAna para 'dRzamamamRta' aura 11 vI paMkti meM 'bhUpatilakaH' kI jagaha 'bhUpalilakaH' kA likhA honA / kucha sudhAra abhilekha ke pUrA khodane ke bAda bhI kie gae the jaise 'kIrtayitu' (4.8) meM 'I' kI mAtra patale Akara meM bAdameM jor3I gaI hai / isI zabda meM 'tu' kI mAtrA aura akSara kI rekhA mila jAne se akSara kA rUpa badala gayA hai / isI prakAra ke kucha aura bhI doSa haiM / sambhava hai lipikAra yA uTTakaNakAra se yaha galatiyA~ prazasti ke utthAnika 2 padya zivArAdhanA rUpeNa hai| ziva dvArA curulu meM lie jala se culukya yA caukya vaza kI utpatti kI dantakathA 3-4 padha se ujAgara hotI hai / lAdeza

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aravinda kumAra siMha ke caulukya zAsaka trilocanapAla kA zaka saMvat 972 (I. 1050) kA tAmrapatra lekha' brahmA ke culuka meM lie jala se utpatti kA ullekha karatA hai / vikramAMkadevacarita (prAyaH I0 1085) meM kazmIrI kavi vilhaNa ne sadhyA karate samaya indra kI prArthanA para brahmA ke culuka jala se utpanna vIra se karNATa ke culukya vaMza kA Arambha batAyA hai| kumArapAla ko vaDanagara prazAsta' (sa. 1208/ I. 1151) meM daityoM dvArA devatAoM ko atyadhika satAe jAne para, usane mukti pAne ke lie vidhAtA se prArthanA karane para brahmA ke culuka jala se utpatti kA samarthana hai / bAlacandrasUrikRta basantavilAsa (prAyaH i01248), pUrNagacchIya hemacandrAcAryakRta dvAzrayakAvya ke TIkAkAra abhayatilaka gaNi' (30 1249), nAgendragacchIya bhestugAcAryakRta prabandhacintAmaNi (sa. 1361/ I01305)ko caulukyoM kI utpatti sambandhI kathA vaDanagara prazasti ke samAna hI hai / yaha caulukya abhidhAna kA paurANika DhaMga kA khulAsA mAtra hai| padya 5-22 gujarAta ke caulukya narezoM kI vaMzAvalI tathA unakI upalabdhiyoM para prakAza DAlatA hai / adhikAMza vivaraNa yazogAthA ke rUpa meM hai / sarvaprathama caulukya vaMza ke Adi puruSa mUlarAja ke parAkramoM kA varNana hai; tatpazcAt anugAmI rAjAmau cAmuNDarAja, valla bharAja, durlabharAja, tathA nAgarAja kA saMkSipta varNana hai / padya 11-12 se bhImade kI sindhu, lATa, aura mAlava narezoM para vijaya kI jAnakArI hotI hai| mestugAcArya ne bhI bhImadeva kI sindhu aura mAlava nareza bhoja para vijaya kA varNana kiyA hai| DaoN. azoka kumAra majumadAra sAhitya meM varNita bhIma dvArA parAjita hammuka ko saurASTra sthita saindhava vaza kA rAjA mAnate haiN| kaNa deva ke sandarbha meM yahA~ kevala gatAnugatika prazaMsAe~ haiM / padya 14-22 jayasiMha siddharAja kI avantIpura, dhArA aura mAlaba bhUmi kI prasiddha vijaya ke sAtha anya upalabdhiyoM kA praza'sAtmaka ullekha karatA hai| mAlava vijaya tathA mAlavarAja ko bandI banAe jAne kA ullekha caulukya jayasiMhadeva ke dohada abhilekha11 (sa01196/I0 1140), upara kathita baDagAprazasti, vasantavilAsa aura dvAzrayakAvya meM bhI hai / somezvarakRta kIrtikaumudI (prAyaH I. 1225) tathA kRSNagacchIya jayasiMhasUrikRta kumArapAla bhuupaalcrit| (sa01422/I0 1366) meM jayasiMha dvArA parAjita mAlava zAsaka naravarmA (prAyaH I0 10941133) batAyA gayA hai, jabaki prabandhacitAmaNi ke anusAra parAjita mAlava nareza yazovarmA (prAyaH i0 1133-42) thA | ataH anumAna hotA hai ki mAlva para naravarmA se yazovarmA ke samaya taka eka se adhika AkramaNa jayasiMha siddharAja dvArA kie gae the, jo ina donoM kA samakAlIna (prAyaH I01093-1143) rhaa| 23 vA padya virUpAkSa ke jIrNa bhavana kA ullekha karatA hai| esa. ke. siMha ne paramAra yuga meM nirmita (prAyaH1045 I. meM pUrNa) prAcIna devAlaya tathA jayasiMha siddharAja ke samaya taka mandira ke iha jAne ke bAda bhI ma'Dapa kI salAmatI kA vivaraNa diyA hai| parantu abhilekha (24-27 padya , se vizAla zikhara vAle bhavya virUpAkSa mandira kA siddharAja dvArA sampUrNa nirmANa abhipreta hai|

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jayasiMha siddharAja kA virUpAkSa mandira (bilapAMka) kA abhilekha prazasti ke racayitA zrIpAla kA nAma 28ve padya meM AtA hai| zrIpAla ko siddharAja apanA bhAI (pratipannabandhu ) mAnatA thA / vaDanagara prazasti aura vairocanaparAjAya zrIpAla kavi kI anya prasiddha racanAoM meM haiM / inakI kAryakSamatA kA varNana karate hue eka hI dina meM mahAprabandha nirmANa meM samartha batAyA gayA hai / vaDanagara prazasti ke samAna yahA~ bhI unheM 'ka icakravartI upAdhi se vibhUSita kiyA gayA hai| rAjagacchIya prabhA candrAcArya kRta prabhASakacarita (sa. 1334 / I01.77), meM zrIpAla 'kavIzvara,' 'mahAkavi' tathA 'kavipuGgava' kahA gayA hai| zrIpAla kavi kI racanA baDanagaraprazasti tathA prastuta abhilekha meM eka hI prakAra ke kathAnaka meM kucha bheda hai, jaise vaDanagara prazasti meM brahmA ke culuka se caulukya vaMza kI utpatti varNita hai jabaki isa abhilekha meM ziva ke culuka se | padya 29 sAhitya meM pravINa, guNIjana meM pradhAna tathA munima meM zreSTha zrI jinabhadrAcArya kA ullekha karatA hai jinakA niruda rAjavallabha' thA / antima padya siddharAja kI AzA se spaSTa tathA zuddha akSaroM meM gagAdhara nAmaka brAhmaNa se isa prazasti kA utkIrNana karavAne kA ullekha karatA hai / ata: jinabhadrAcArya ko 'lekhaka" mAnanA ucita nhiiN| 17 vAkaNakara mahodaya zrIpAla aura jinabhadrAcAya ko eka mAnate hue kahate haiM ki "zrIpAla eka jinabhadrAcAya the" / " lekina prazasti se dono hI bhinna vyakti jAna par3ate haiM / saMbhavatayA unakI nigarAnI meM yaha lekha uTUMkita huA hogA / (ho sakatA hai yaha AcArya bhdgcchN| jinabhadrArcAya se abhinna hoN| una kA samaya bhI yahI hai / ) abhilekha kI miti saMvat 1198 ASAr3ha suda 1 dI huI hai / yaha vikrama saMvat meM hai jo 28 apraila 114. I. ke barAbara hai / anta meM maMgala sUcaka "maMgala mahAzrI:" zabda hai| mUlapATha GO // OM namaH zivAya // yamaSTAkSo (ba) mA smarati bhajati dvAdazAkSaH kumAraH sahasrAkSaH zakro namati nuvati dvistadakSaH phaNIMdraH / asau vAmAkSINAM smaraparavasaM(zaM) lkssnniiyokssilkssviruu-|| pAkSaH kSipraM kSapayatu satAM karmajAtaM virUpaM // 1 // lalATAkSijvAlAjvalitavapupA puSpadhanuSA / / sphuTAgamA vAmAM dRzamamamRta20 cA(vA)pI pravizatA / yadaddhe bhrUcyAjAtaTa iva vimuktaM dhanuridai vi-* rUpAkSaH kAMtAzava(ba)litazarIraH sa jayati // 2 //

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aravinda kumAra siMha yauSmAkINaprabhAvAdakuruta sakalakSatriyANAM 'virAma rAmo'yaM jAmadagnyastadiha kamapi meM rakSitAraM sRjeti / mAtsyanyAyapravRttau sapadi vasudhayA prArthitazcaMdramaulirvegAttatraiva saMdhyAvidhiculukajale vIramekaM sasarja // 3 // tasmAcculukyanAmno dharaNibhRtaH pravavRte mahAvaMzaH / pAdAkrAMtamahIko dvijanivaha-*svairabhuktaphalaH // 4 // tatra zrImUlarAjAkhyo rojAkhyAtaguNIbhi(gAbha)vat / bha[-]vanaM nItividyAnAM niravadyaparAkramaH // 5 // sImAMtasAmaMtalAlaTapaTTasaMghaTTarekhAMkimahipIThaM / yasyAbabhaukI* // tivadhUpravezahetoriva nyastacatuSkazomaM // 6 // cAmuMDarAja iti tasya suto va(ba)bhUva yaH kAmuko'pi ripubhUpatimaMDalasya / Acchidya saMtatamasevata rAjalakSmIdUraM mumoca vanitAH zucivRttazAlI // 7 // tasmAdvallabharAjo'bhUt bhUpatiryena bhUtale / guNaibaMdIkRtAH saMtoraNaiH pratyarthiyoSitaH // 8 // doSNAdADhayaparigrahAttulayatA daMSTraM mahadaMSTriNaH kSoNI durlabharAja ityabhidhayA tasyAthavaM(baM)dhuIdhai / . pratyarthikSitipAlapattanamahAharyeSu yasyorjitAM kIti' kIrtayituM kSamAghanaghuNotkIrNaiva varNAvaliH // 9 // tasyAnujanmAjani puNyajanmA zrInAgarAjo jitarA-1* jarAjaH /

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jayasiMha siddharAja kA virUpAkSa mandira (ghilapAMka) kA abhilekha yaH sAdhu dharmeNa kali vidhUya dvirdhApi cakre paraloka siddhiM // 10 // zrIbhImadeva nRpatistanayo'sya jajJe yasyArivIranivahAsthicayasthalena / adyApi haMtavilasaMticaturdigaMtabhAgeSu mUrtikalitA iva kIrtayo'saH (bhUH) // 11 // siMdhukSmApatikhaMDitAMguligaladraktena lATAdhipastrIlAkasya kapolakuMkumarasonmizreNa vASpAMbhasA / shstrocchaaditmaalveshvrbhttvyuuhaasnu-||* pUraistathA sikto yasya janAnurAgakusumaM sUtesma zauryagumaH // 12 // sUnustasya va(ba)bhUva bhUpali(ti)lakaH zrIkarNadevAhvayo yasyAsphAlitamattakuMjaraziraH siMdUrapUrAruNaH / pANiH pRSThamaraM *jayadvinamatAM yadvairipRthvIbhujAM teSAM saiva samagrarAjyakamalA sthairyAkamudrA babhau // 13 // dAnaprINitavipralokasatataprArabdhanonAvaraprAptaprItirasena nAkapatinA sotkNtthmaamNtri-||* tH| svarga gaMtumanAH kSamApatirayaM tatrAbhyarSicannije rAjye zrIjayasiMhadeva iti hi khyAtAhvayaM naMdanaM // 14 // devaH zrIpuruSottamaH svayamayaM kluptAvatAraH kSitau dAtAsmai rasasiddhimaMdha-kAripuH siddhAdhipatyapradA / kartAsAvasahAya sAhasaruciH karmAdbhutAni kSaNAdevaM yo jananakSaNe'pi jagade lokottarajJAnibhiH // 15 / / zaileMdrakaMdarajuSAM ripubhUmipAlavAmadhruvAM vana -carI sahavAsaklaptAH / guMjAsrajaH stanataTIpu ciraM va(ba)bhUvuyatkopapAvaka kaNAvalivibhramAya // 16 // sa eva rAjAniHzeSa

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bharavinda kumAra siMha kalAbhiH samalaMkRtaH / pUrNamaMDalatAM dadhe kevalaM na kalaMkitaH 17 / [0] * saMkalpeSu manoratheSu vacanoccAreSu saMdarzanavyApAreSu vilAsacitravidhiSu svapnopalaMbheSu ca / bhUyiSTheSu mRgIdRzAM narapateH saMbhAvyamAnAtmanaH siddheyaM va(ba)hurUpiNI va(va)ta mahAvidyati saMvi-ahe // 18 // samutkhAtAH pUrva tadanu nijarAjyaM ca gamitAH kRpANavyApAravraNakiNazataspaSTalipayaH / jagajjeturyasya praNatazirasAM rakSaNaruceyazastaMbhAyaMte pratidizamamI kSoNipatayaH [ // 19 // labdhollAsaM hasaMtI dvijabhavanamanohAri hArAvamUlai yaMtI vaMdivRMda dviradamadajalAmodamattAlinadaiH / nRtyaMtI tyaktasaMkhyAmarasadanalasadvaijayaMtIvivarteyatkIrtiH krIDati*-sma dhruvamavanibhujA dAnadIkSA dizaMtI // 20 // vigrahasiddhiniva(va)dhanamanalpakalyANasaMpadAM hetuH / sUtAhRyazca vIrAbhidhazca siddhodvidhArasastasya // 21 // mAnAnyaMcitamuccamAnamavanAddha-* STAmavaMtIMpuraM kartuMdhAraNamAtmano'pyakuzalAM nirmAya dhArAmapi / durgANAmiti kalpayana sugamatAM nirmAlavAn mAlavAn kurvANaH sphuTamarthasaMpadamasau sehe na nAma(mA)nya pi // 22 // a-tha* prItyA pazyan nijabhujajitA mAlavamahIM virUpAkSaM devaM sthitamanucite jIrNabhavane / samAlokyAbhyarcan phaNimaNilalATAkSihutabhug mRgAMkapradyotaH prakaTamupalebhe prabhumasau // 23 // samAlApamApana kANamANalalATAkSihutabhuga. .

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jayasiMha siddharAja kA virUpAkSa mandira (bilapAMka) kA abhilekha tatazca bhaktyA paramezvarasya prAsAdamAsAditazailazobhaM / sa kArayAmAsa vizAlazaMga khelassvalatkhecarasuMdarIkaM // 24 // shaatkuNbhmykuNbhketnsphiitkaaNtikpishiikRtaakR-| *ti / eSa gairikagirIMdragauravaM vyAkaroti girijAgirIzayoH // 25 // atyaMtasubhagai gairatra siddhezasAdhitaiH / virUpAkSo'pi devo'yaM prasannanayana sthitaH // 26 // samudravasanAM yAvat he| *mAdrimaMDayatyayaM / tAvannadyAdidaM vaMdyaM zrIvirUpAkSamaMdiraM // 27 // ekAhaniSpannamahAprabaM(ba)dhaH zrIsiddharAjapratipannavaM(baM)dhuH zrIpAlanAmA kavicakravartI prazastimetAmakarotprazastAM // 28 // yo rojavallabhAparanAmA munipuMgavo bhuvikhyAtaH / zrIjinabhadrAcAryaH sAhityavicakSaNaH satAM mulyaH // 29[1] tena zrIsiddhapatenniropato vyaktazuddhavarNAdyA / gaMgAdharAtprazastidijanmanA *lekhiteyamiti // 30 // saMvat 1198 ASAr3ha zu(su)di 1 maMgalaM mahAzrIH // 1 // 22

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aravinda kumAra siMha anuvAda 1. jinakA ATha A~khoMvAle brahmA smaraNa karate haiM, bAraha A~khoMvAle kumAra (kArtikeya) bhajana karate haiM, sahasrAkSa indra jinheM praNAma karate haiM, aura usase bhI dugune A~khoMvAle zeSanAga jinakI stuti karate haiM tathA jo prema ke kAraNa paravaza kAminIyoM ke lAkhoM bhA~khoM kA lakSya hai, aise (ziva) virUpAkSa sajjanoM ke dhure karmoM ko zIghra naSTa kreN| 2. (bhagavAn virUpAkSa kI) lalATasthita A~kha kI jvAlA se jale hue zarIravAle puSpadhanvA dvArA unakI vizAla bAyeM netra rUpa amRtavApI meM praveza karate hue, usake mAno adha taTa para hI bhukaTI ke vyAja se dhanuSa cher3a diyA gayA, aise ardhanArI virUpAkSa kI jaya ho| 3. bhApa hI ke prabhAva se jamadagniputra rAma (parazurAma)ne samasta kSatriyoM kA samApana kiyA, jisase mAtsyanyAya hone para zIghra hI pRthvI dvArA 'merA koI' rakSaka utpanna karo' isa prakAra candramoli se prArthanA kI gii| zIghra hI vahIM sadhyAvidhi ke cullu (aMjali) ke pAnI meM eka vIra prakaTa huA / 4. usI culuka rAjA se mahAna vaza calA, jisane pRthvI ko pAdAkrAnta kiyA tathA brAhmaNoM ke samudAya dvArA jisako pala upabhoga kiyA gayA / usa vaMza meM, vikhyAta guNIjanoM kI bhAMti nItividyA meM kuzala, nirdoSa tathA atyanta parAkramI 'mUlarAja' nAmaka rAjA utpanna huaa| 1. jisakI caraNapITha sImAnta rAjAoM ke jhuke hue mastakoM ke sparza se rekhAMkita hone ke karaNa aisA mAlUma par3a rahA thA ki mAno kIrtirUpI vadhU ke praveza ke lie catuSka (cauka) ho / usakA putra 'cAmuNDarAja' huA, jo kAmuka hone para bhI zatra rAjAoM ke samUha kI rAjalakSmo ko chInakara nirantara usakA sevana karatA thA, parantu saccaritra hone ke kAraNa unakI striyoM ko dUra hI rakhatA thA / 8. usase pRthvI para 'vallabharAja' nAma kA rAjA utpanna huA, jisane apane guNoM se isa pRthvI ke sajjanoM aura zatra-striyoM ko bandI banA liyA ( mahita kara liyaa)| tatpazcAt usake bhAI 'dula bharAna' ne atyanta dRr3hatApUrvaka pRthvI para rAjya kiyA, mAno mahAvarAha kI pracaNDa dAda se tulanIya bhuvAoM se pRthvI ko dhAraNa kiyA ho / zanna rAjAoM ke nagaroM ke bar3e rAjamahAlayoM meM kI gaI alaMkAra-zobhA mAno usa rAjA kI kIrti kA varNana karane vAlI gaharI khudI huI kIrti kI varNAvalI (akssr)|

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jayasiMha siddharAja kA virUpAkSa mandira (biragAMva) kA abhilekha 9 10. usakA dUsarA bhAI thA : puNyajanmA 'nAgarAja,' jisane bar3e-baI rAjAoM ko jIta liyA aura sadAcAra ke kAraNa kali ko bhI tiraskRta kara diyA / usane donoM paddhatiyoM (kama eSa saMnyAsa) se paraloka gati ko siddha kara liyA thA / usakA putra 'zrI bhImadeva' huA jisakI kIrti Aja bhI cAro dizAoM meM zatrapIro ke asthipaJjaroM ke rUpa meM pRthvI para mUrtimAna sI zobhita ho rahI hai / 12. sindhudeza ke rAjA kI uMgaliyoM ke girate hue rakta se, lAyAdhipati kI striyoM ke gAloM para lage kesara rasa se mizrita azrujala, aura zastroM se ukhAr3e gae mAlavezvara yoddhAoM ke vyUha ke AMsuoM ke bharane se sauMce gae jisa ke zaurya rUpI vRkSa ne janAnurAga kapI puSpa utpanna kiyA / 13. rAmAbhoM meM zreSTha usakA putra karNadeva' huA, jisake hAtha madamatta hAthiyoM ke ziroM ko phAbane se raktavarNa ho gae aura jo vairI rAjAoM ke vinata hone para unakI pITha ko apane hAthoM se raMga karatA thA; mAno unako lauTA dI gayI saMpUrNa rAjalakSmI kI sthiratA hetu yaha rAjamudrA ke aMkana ke rUpa meM zobhita huA / 14. dAna se prasanna (saMtuSTa) brAhmaNoM dvArA nirantara prArambha kie gae aneka yajJoM se AtRpta nAphapati (indra) dvArA utkaMThApUrvaka Amantrita kie jAne para svargagamana kI icchAbAle isa rAjA (karNa deva) ne apane putra 'jayasiMha deva' ko apane rAjya para abhiSikta kiyaa| 15. yaha svayaM zrI puruSottama hai / andhaka ke zatru bhagavAn zaMkara siddhAdhipatya denevAlI rasa siddhi isa rAjA ko degeM, jo kSaNa meM asahAyoM kI sahAyatA meM ruci yA sAhasa rakhanevAle adbhuta karmoM ko karanevAlA hogaa|" aisA isa rAjI ke janma ke samaya meM hI lokottara jJAniyoM dvArA kahA gayA / 16. (unake) zatru rAjAoM kI striyoM ne parvata kI kandarAoM meM Azraya grahaNa kiyA aura vanacarI striyoM ke sahavAsa ke kAraNa unake dvArA pradatta guMjA phala kI mAlAeM AbhUSaNa ke rUpa meM dhAraNa kI, jo dIrghakAla taka inake prati krodha kI cinagAriyoM ke samAna vakSaHsthala para sthita thii| 17. yahI rAjA candramA kI sampUrNa kalAoM se alaMkRta pUrNa maNDalatA ko prApta hone para bhI kalaMkarahita thaa| 18. sundariyA~ saMkalpa meM, vicAroM meM, bolane meM, dekhane meM, bilAsa ke citra-vidhi meM, sone meM aura bhaneka bAtoM meM sarvatra isa rAjA ko hI dekhatI thIM; aisA pratIta hotA hai ki mAnoM bhaneka rUpo. ko dhAraNa karane kI siddhi use prApta thI, aisA use mahAvidyA samajhate haiN| 2

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10 araviMda kumAra siMha 19. ve rAjA, jinheM usane parAkrama se ukhAca diyA thA, usake dvArA punaH sthApita kie gae jinake zarIra para kRpANa ke vyApAra se barAbara cora la.ne se pare hue ghara mAnoM va lipi rUpavata hoM; aisA pratIta hotA hai ki mAno ve rAja sabhI dizAoM meM sthita jagavijetA evaM zaraNAgatoM kI rakSA meM prati rakhanevAle (jayasiMha) ke kIrtistambhoM ke samAna ho / 20. jisakI kIrti, brAhmaNoM ke bhavanoM meM lagI sundara vaMdanavAroM se zveta muktAmAlAoM sahita hAsya kara rahI hai, bandI rAjAoM se prApta hAthiyoM ke sugandhita mada jaloM se AkRSTa bhramaroM ke guMjAra ke rUpa meM gAyana kara rahI hai, usI prakAra asaMkhya devamandiroM meM lagI patAkAoM kI phar3akana ke rUpa meM nRtya karatI huI ve mAno rAjAoM ko dAna kI dIkSA de rahI haiN| 21. yuddha meM vijaya tathA pracura vaibhava prApti ke kAraNa stharUpa sUna aura vIra (mantrI aura senApati) ke rUpa meM usakI do prakAra kI dhArAe~ thIM / 22. bhabhimAna se unnata ko mAnahIna kara, avantIpura kI rakSA ko naSTa karake dhArA (nagarI) ko bhI AtmadhAraNa meM asamartha banAkara zrIvihIna mAlayo ke durgoM ko sugama banAkara (Adhipatya sthApita phara) bhI yaha rAjA nAmoM kI sArthakatA ko sahana nahIM karatA thA / 23. isa prakAra apanI bhujAoM se vijita mAlava bhUmi ko prasannatApUrvaka dekhatA huA, bhagavAn virUpAkSa ko anucita jINa bhavana meM sthita dekhakara (unakI punaHsthApanA ke dvArA) pUjA karatA huA jisane phaNimaNi ke rUpa meM lalATa kI A~kha ke rUpa meM, agni sahita candramA Adi prajJA se prakaTa prabhu rUpa ko prApta kiyA / 24. usake bAda bhaktipUrvaka aise vizAla zikhara vAlA prAsAda banavAyA jisameM AkAza meM calane vAlI sundariyA~ krIr3A karatI huI kabhI-kabhI A jAyA karatI thiiN| 25. suvarNamaya kalaza eMva dhvaja yukta svaccha kAMti se usakI AkRti kapizavarNa kI bhAMti dikhAyI par3a rahI thI, mAno garika (kailAza ) bhagavAna ziva aura pArvatI kA gairika gaurava mandira ko prApta ho| 26. siddharAja dvArA sAdhita atyanta sundara bhoga sAmagrI se yaha bhagavAna virUpAkSa bhI mAno prasanna nevA se yahA~ virAjamAna haiN| 27. jaba taka hemAdri (suvarNa meru) parvata, samudra jisakA vastra hai (aisI pRthvI ko) zobhita kara rahA hai taba taka vandanIya zrI virUpAkSa mandira samRddhi pradAna karatA rhe| 28. eka hI dina meM mahAprabandha nirmANa karane meM sakSama, siddharAja ke mAne hue bhAI tathA _ vicakravartI, 'zrIpAla' ke dvArA isa prazasti kI racanA kI gyii| 29. 'rAjaballabha biruda dhArI muniyoM meM zreSTha, jagatavilyAsa 'jinabhadrAcArya, jo sAhitya meM - pravINa aura guNIjana meM zreSTha the /

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jayasiMha siddharAma kA virUpAkSa mandira (bilagAMva) kA abhilekha 30. unhoMne siddharAja kI AjJA se spaSTa evaM zuddha akSara meM brAhmaNa gaMgAdhara se prazasti ko likhabAyA / saMvat 1198 ASAr3ha sudI 1 mahAzrI maMgala kareM / sandarbha sUcI 1. DaoN. viSNu zrIdhara bAkaNakara ("siddharAja jayasiMha kI bilapAMka prazasti," smArikA, sampAdaka DaoN. omaprakAza paNDathA (17 julAI 1986, bilapAMka, pRSTa 9) abhilekha mandira ke garbhagRha meM lage hone kI jAnakArI dete haiM / 2. panuala riporTa Ana iNDiyana epigrAphI phAra 1969-70, pRSTha 41, nambara bI 208 / / 3. iNDiyana aiNTIkverI, bhAga 12(1883), pR.201, padya 3-5 / 4. vikramAdeSacaritama, surezacandra banarjI tathA amala kumAra gupta kA anuvAda (kalakattA, 1965), sarga 1, padya 33-47 / 5. epigrAphimA iNDikA, bhAga 1, pR. 296, padya 2 / 6. basantavilAsa mahAkAvya, sampAdaka cimanalAla DI. dalAla, gAyakavADa morieNTala sirIja naM. 7 (1217), tRtIya sarga, padya 1-2 / 7 dvAzrayakAvya, jaina zve. mU saGgha, mana karA (kaccha) 1983, prathama, sarga padya 2 kI TIkA, 8. prabandhacintAmaNi, jinavijaya muni dvArA sampAdita, sindhI jaina granthamAlA, prathAGka 1 (vikramAbda 1989), pR. 15; aMgrejI anuvAda sI. eca. tane (kalakattA, 1899) pR. 21-22 / 9. vahA' pR. 30-32 eMva 45-48, anuvAda, 44, 66-70 / 10 caulukyAja Apha gujarAta (bambaI, 1956), pR. 49 / 11. iNDiyana peNTIkverI, bhAga 10 (1881), pR. 159 / 12. kIrtikaumudI, sampAdaka munipravara zrI puNya vijaya sUri, sindhI jainagranthamAlA, prathA 32 (vikramAbda 2017), dvitIya, 30-32 / 13. kumArapAla bhUpAlacarita mahAkAvyam , sampAdaka-anayogAcArya zrI zAntivijaya gaNi (bambaI, vikrama saMvat 1982) prathama, 41 / 14. vahI, pR. 69-70 / 15. "bilapAMkezvara mahAdeva Tempala, bilapAka' Ara. ke zarmA sampAdita ArTa oNpha di paramArAja oNpha mAlavA (dillI, 1979), pR. 64-66 / 16. prabhAvakacarita, sampAdaka jinavijaya muni, saMcAlaka siddhI jaina graMthamAlA, ahamadAbAda (kalakattA, 1940) /

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bharavi kumAra siMha 12 10. panuala riporTa Ana iNDiyana papigrAphI phAra 1969-70 (SI 208) g2ai jinabhadrAcArya ko lekhaka batAyA gayA hai / 18. upara kathita, pR. 9-10 / 19. yaha aura Age kI, padma ke caraNa ke bIca meM AyI eka yA do lakIreM anAvazyaka haiM / sambhavatA prazasti ke dAhine chora ko samAna rakhane ke lie inheM khodA gayA hai / 20. zamamRta par3heM / 21. jaina nAgarI kA akSara cha / 22. alaMkaraNa cihna | smArikA ajati sahastrAkSaH namati FREE pharNIndra : smarapara se lakSaNIryokSi uni zipu karmava sphuTAyAmA bhUrAmamUrta pada kAntA poSmAkINa prabhAvAd kurUtaH virAgaM rakSitAra diva * candramauli vegAtmeya vAcana-bheda abhilekha bhajati sahasrAkSaH muvati dvistadakSA wole: smaraparavarsa lakSaNapazi sarvapakSaH Fle karmalAI phuTAvAma dRzamamamRta kAMtA pauSmAcIva prabhAvAda kuruta virAmaM rakSitAraM pravRttau sapadiva0 * caMdramauli * gAva sarja pathasa khyA 1 1 1 1 1 2

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jayasiMha siddharAja kA virUpAkSa mandira (bilagA~va) ko abhilekha 13 0 nAmno pAdAkrAMta nAmano pAdAkrAnta dvijaH muktaphala: bhuvana dvija 0 muktaphala: bha[-]vanaM mahipIThaM madripITa kIrti catukazoma koti sutI catuSkazobha suto maMDalasya saMtatama rAjalakSmI maNDalasya satatam rAjyalakSmI duraM mugoca vRtazAlI rajobhUta guNevaMdI vRtA sarve raNa mumoca vRttazAlI rAjobhUt guNavaMdIkRtAH saMto raNaH pratyarthi doSNAdAya 0 lalyatA pratyarthi doSNAdA tulayatAM daSTrA mahAdaMSTrimaH oNI durlabharAja thaamil sthAvabaMdhurdathe pratyArthi patana kIrti kIrtayuta kSamApana dhuNotkIrNeva varNAvalI kalivibhUya mahadaMSTriNaH kSoNoM durlabharAja ityabhithayAta 0 syAthavaMdhuraMdhai pratyarthi 0pattana kIti kIrtayituM amAdhana 0 dhumotkIrNa ghaNaviliH 0 kalividhUya

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araviMda kupAra siMha 10.. dvi picake 0 syajajJe 0 yasthalena dvidhApica ke svajajJe 0 yacchalena mUrti phItiyobhUH khaNDitAMDala rakta lAyAdhipaH kuMkuma vyUhAstrapUre sabhA 0 zoryadramaH sUbhUstasya bhUpaM tilaka zrI karNadevA ho yasmAsphAlita mataH kuMjara siMdurapUga rUNa: kIta yosU (bhUH) khaMDitAMguligala lAdAdhipa kukuma vyahAnapUraistathA zauryamaH sUnustasya bhUpali(ti)laka: zrIkarNadevAyo yasyAsphAlita mattakujara siMdUrapUrANa: pANi pANiH pRSThamaraM pRSThanaraM dvizamatA bhUjA 0dvinamatAM bhujA teSAM satataM nAnAdhvaraH deg vAkapattinA sokAM gaMtumanA vatrAbhyArthi hayaM naMdanaH satata nAnAvara 0 nAkapatinA sotkaMTha gaMtumanAH tatrAbhyarSi 14 0vayaM deva kRptAvatAraH dAtAsme kartAsAva naMdanaM devaH klaptAvatAra: dAtAsmai kartAsAva0 ruci

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jayasiMha siddharAja kA virUpAkSa mandira (cilagA~va) kA abhilekha 15 kammadbhitA 0 lokotara bhUmipAla kRptAH guMjAstranaH vibhUyaskopa pAvakaH samalaMkRtAH pUrNa maNDalatA kammabhidutA lokottara zaileMdra bhUmipAla 0klaptAH gujAstrajaH vabhUvuryakopa 0 pAvaka samalaMkRta : pUrNamaMDalatA 18 . 18 kalaMkita sakalapeSu manoratheSu citra bhUmiSTheSu mRgo dRzA savidyahe samutkhAtA kalaMkita: saMkalpeSu manoratheSu * citra bhUyiSTheSu mRgIdRzAM saMvidmahe samutkhAtA: 18 gamitaH zatta gamitAH 0 zata0 ruce hArAva rUce hArAya tula gAyaMtI mora matAlIna de| dvaijayaMtI viva te 0 yakIrti . yiMtI modamattAlinAdaH 0 dvaijayaMtI 0 vidhate kIrti bhujA dIkSA 0saMpadA sUtAhayazca siddhA bhUrNa dIkSA sapaMdA sUtAhayAca

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araviMda kumAra siMha dvidhAramastasya mAnAnnyArcita dRSTvA avaMtIpuraM kaladhAraNa durgANAmiti kalpayana nirmAlavAn se henA manyavi prItyApyaSana jIrNa 0 dvidhArasastasya mAnAnyacita aSTAmavaMtIpura kartu dhAraNa durmANAmiti kalpayan nirmAlavAn sehe na nAma(mA)nyapi prItyA pazyan nIrNa pradyotaH bhakalyA zailasobhaM khelakhalakhecara kapizIkRtAkRti atyanta subhage bhaigiratra saMsAdhita devoyaM samUdravasanA hemadimaDaMyatyayayaM tavannadyadidaM . mahAprabandha kavicakravarti prazAstimetAma dvijannamano lekhioyamamiti sudi 10 maMgala mahA zrI prathotaH bhaktyA zailazobha khelaskhalakhecara kapizIkRtAkRtiH atyaMta subhagogaira zaMsAdhitaH devo'yaM samudravasanA hemAdrimayatyayaM tAvanaMdyAdidaM mahAprava(ba) dhaH kavicakravartI prazastimetAma dvijanmano lekhiroyAmiti / (sa) di 1 maMgalaM mahAzrIH

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citsukhAcArya ke anusAra svaprakAzatA kI avadhAraNA gaurA mukarjI dArzanika kSetra meM zAna svaprakAza hai yA paraprakAza hai isa prazna kI bahuta lambI va vividha kalpanApUrNa carcA hai / isa viSaya meM kisakA kyA pakSa hai isakA varNana karane se pUrva kucha sAmAnya bAtoM kA jJAna Avazyaka hai, jisase svaprakAzatva evaM paraprakAzatva kA bhAva ThIka ThIka samajhA jA sake : (1) kucha dArzanikoM kA yaha siddhAnta hai ki jJAna kA svabhAva pratyakSa ke yogya hai, kucha anya dArzanikoM kA viruddha mata hai| unake anusAra zAna kA svabhAva parokSa hai, pratyakSa nahIM / isa prakAra pratyakSa-parokSa rUpa se jJAna ke svabhAvabheda kI kalpanA hI svaprakAzatva paraprakAzatva kI carcA kA mukhya AdhAra hai| (2) svaprakAza zabda kA artha hai svataH sphuraNa arthAt apane Apa hI jJAna kA pratyakSa rUpa se bhAsita honaa| ise yUbhI samajhA jA sakatA hai-jaba kisI jJAna-vyakti kI sRSTi hotI hai taba "usako jAna liyA" yaha jJAna bhau sAtha hI sAtha ho jAtA hai| parantu para prakAza zabda ke do artha haiM jinameM se prathama to para pratyakSa arthAt eka jJAna kA bhanya jJAna vyakti se bhAsita honA / dUsarA artha hai parAnumeya arthAt jJAna ke phala se jJAna kI anumiti honaa| (3) svapratyakSa kA artha yaha nahIM hai ki yadi koI jJAna svapratyakSa hai ataH usako anumAnAdi dvArA bodha hotA hI nahIM / varan isakA itanA hI artha samajhanA cAhie ki jaba koI jJAna vyakti paidA hotA hai taba svAdhAra pramAtA ko usakA pratyakSa hotA hI hai sAtha hI anya pramAtAoM ko usakI parokSatA hI hai| jaise yadi kalama kA jJAna kisI ko " kalama ke sAtha indriya kA sannikarSa hone se" hotA hai taba usa kalama kA jJAna usa vyakti ke lie to pratyakSa hI hogA lekina yadi usa kalama kI carcA vaha anya vyakti se karatA hai to anya vyakti ke lie baha pratyakSa na rahakara parokSa hogaa| isake atirikta svAdhAra pramAtA ke lie yadi baha zAna vyakti vartamAna nahIM hai to parokSa hI hai| paraprakAza ke paraMpratyakSa artha ke pakSa meM bhI yahI bAta lAgU hai arthAt vartamAna jJAna-vyakti hI svAdhAra pramAtA ke lie pratyakSare anyatho nhiiN| svaprakAzavAdiyoM meM hama jinakI gaNanA kara sakate haiM ve haiM vijJAnavAdI bauddhi prAmAvara mImAMsapha, advata vedAntI aura jainI / bauddha vijJAnavAdI, prAbhAkara mImAMsa ke ityAdi sabhI isa bAta para sahamata haiM ki jJAna mAtra svapratyakSa hai arthAt jJAna pratyakSa ho yA anumiti, zabda. smRti Adi rUpa ho phira bhI vaha svarUpa ke viSaya meM sAkSAtkAra rUpa (aparokSAnubhUti rUpa) hI , hai| usakA anumititva, zAbdatva, smRtitva Adi anya grAhyasva kI apekSA se samajhanA cAhie,

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gaurI mukarjI arthAt bhinna-bhinna sAmagrI (sarva vijJAna hetRtthA.." yAvatI kAcidmaNasmaraNarUpA-prakaraNa paMcikA saM. 137, 4 1671, jJAnasya svaprakAzasvanirUpaNam, pR. 130-..." / saMvittasyaprakAzatva vicAra, pR 333......) se pratyakSa, anumeya, matsya Adi vibhinna viSayoM meM utpanna hone vAle pratyakSa, anumiti, smRti Adi jJAna bhI svasvarUpa ke viSaya meM pratyakSa hI hai, parantu ye saba svaprakAzavAdI jJAna ke svarUpa ke viSaya meM ekamata nahIM haiM / vijJAnavAdiyoM ke anusAra jJAna bhinna artha kA astitva hI nahIM hai (prakAzamAnastAdAramyAt svarUpasya prakAzakaH yathA prakAzo'bhimataH tathA dhIrAtmavedino2) arthAt unake lie jo kucha bhI hai saba jJAna hI hai| aura jJAna bhI sAkAra mAnA jAtA hai| prAbhAkara mImAMsaka yathArthavAdI hone ke kAraNa bAhya jagata kI sattA ko mAnate haiM aura yaha bhI mAnate hai ki usakA saMvedana hotA hai / bhadata vedAntI jJAna ko brahmarUpa mAnate haiM ataH jJAna kI nisyatA bhI unake yahAM mAnI jAtI hai / jainI bhI prAbhAkara mImAMsako kI taraha yathArthavAdI hone ke kAraNa bAhya jagata kI vAstavika sattA ko svIkAra karate hue jJAna ko janya (kisI se utpanna ataH anitya ) mAnate haiM / parapratyakSavAdiyoM meM sAMkhyayoga aura nyAya-vaizeSika kI gaNanA kI jAtI hai| unake anusAra jJAna kA svabhAva pratyakSa yogya hai, para vaha apane Apa pratyakSa nahIM ho sakatA / isakI pratyakSatA anyAzrita hai / ataH jJAna cAhe pratyakSa ho yA parokSa ho (anumiti, zAbda, smRtijanya mAdi), phira bhI vaha saba svaviSayaka anya ke dvArA pratyakSa rUpa se gRhIta hote hI haiN| parapratyakSasva ke viSaya meM inakA aika matya hone para bhI "para" zabda ke artha ke viSaya meM unameM matabheda hai / sAMkhya-yoga ke anusAra " para " zabda kA artha hai caitanya, jo puruSa kA sahaja rUpa hai aura jisake dvArA jJAnAtmaka sabhI buddhivRttiyAM pratyakSatayA bhAsita hotI haiM (arthAt buddhi ke dvArA prApta jJAna kA jJAna caitanya karatA hai)| nyAya-vazeSika ke anusAra "para" kA artha hai anuvyavasAya, jisake dvArA pUrvavatI koI bhI jJAna vyakti pratyakSatayA gRhIta hotA hai / jJAna kA jJAna svaprakAza na mAnane se anavasthAdi doSa ke sAtha-sAtha eka aura bhI kaThinAI hai / jJAna hone ke sAtha hI sAtha yadi jJAna kA jJAna na huA to phira jJAna kabhI bhI nahIM ho sakatA, kyoMki dUsare kSaNa meM vaha jJAna, nahIM raha jAtA varan smRti ho jAtI hai / isI kaThinAI ko dhyAna meM rakhakara kumArila bhaTTa ne jJAna ke jJAna kA anumeya yA parerAkSa mAnA hai| ataH parAnumeya artha meM paraprakAzavAdI kevala kumArila bhaTTa haiM jo jJAna ko svabhAva se hI parokSa mAnakara tajavanyajJAtatArUpa liMga ke dvArA anumita mAnate haiM, jo kArya hetuka kAraNaviSayaka hai| kumArila ke atirikta anya koI bhI jJAna ko atyanta parokSa nahIM mAnatA / prAbhAkara matAnusAra no phalasaMviti se jJAna kA anumAna mAnA jAtA hai vaha kumArila sammata prAkaTyarUpa phala se hone vAle jJAnAnumAna se bilkula bhinna hai| kumArila to prAkaTyarUpI phala se jJAna jo Atmasamaveta guNa hai usakA anumAna mAnate haiM, jabaki prAbhAkara matAnusAra saMvidarUpa phala se anumita hone vAlA jJAna vastutaH jJAnaguNa nahIM kintu jJAnaguNajanaka sannikarSa Adi jar3a sAmagrI hI hai|' isa sAmagrI rUpa bhaya meM jJAna zabda ke prayoga kA samarthana karaNArthaka "an" pratyaya mAnakara kiyA jAtA hai|

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citsukhAcArya ke anusAra svaprakAzatA kI avadhAraNA naiyAyika AtmadharmazAna ko hI prakAzaka mAnate haiM jabaki advaita vedAnta meM bhAtmatatva ko jJAna kI prakriyA meM (bRtti ke sAtha ) prakAzaka ke rUpa meM svIkArA gayA hai| aisA isalie ki advaita vedAnta meM jJAna ko AtmA kA dharma na mAnakara antaHkaraNa kA dharma mAnA gayA hai jabaki nyAyadarzana meM jJAna AtmA kA hI dharma gRhIta hotA hai / jJAna kI prakriyA bhI donoM saMpradAyoM meM bhinna-bhinna hote hue bhI donoM meM isa bAta kA sAmya hai ki binA Atmatatva ke viSaya kA prakAzana nahIM ho sktaa| ghaTAdi kA prakAzana cAhe naiyAyika rIti se jJAna dvArA mAnA jAya yA avatiyoM kI rIti se vRttipratiphalita caitanya ke dvArA, donoM hI mato meM yaha jijJAsA svAbhAvika hai ki jJAna athavA cetana tattva jo sabakA prakAzaka hai usako apane (svake) prakAzana ke lie kisI anya sAdhana kI apekSA hotI hai yA nahIM ? naiyAyika vyavasAyAmaka jJAna ko svaprakAza nahIM mAnate varan anuvyavasAya se gRhIta mAnate haiM / usa bhanuvyavasAya ko anya anuvyavasAya se prakAzita mAnate haiN| isa prasaMga meM jijJAsA hogI ki yaha to spaSTa rUpa se anavasthA kI sthiti hai ! kintu yahA~ nyAyatAtparyaTIkA se AcArya vAcaspati mizra ke anusAra samajhanA cAhiye ki 3-4 koTiyoM ke bAda carama jJAna kI prakAzatA ke viSaya meM pramANa jijJAsA kI samApti ho jAne ke kAraNa usa carama jJAna kA prakAzana usameM prakAzatA hone para bhI nahIM sA hotA / ataH naiyAyika bhI kathaMcit svaprakAzAdi kahe jAte haiN| svaprakAzatva evaM paraprakAzatva kA saMkSetra meM sAmAnya paricaya de lene ke pazcAt citsukhAcAya kA svaprakAza ke. saMbandha meM kyA vicAra hai usa para prakAza DAlA jAyegA kyoki yahI isa nibandha kA viSaya hai| ataH vaha svaprakArAtva jise advaitI AMjasyena (pUrNarUpa se) tathA naiyAyika kathaMcit / kisI prakAra se ) svIkAra karate haiM, usakA lakSaNa kyA hai, usameM pramANa kyA hai, tathA yukti ke AdhAra para vaha kahAM taka niduSTa siddha hotA hai, isakA vicAra kiyA jaayegaa| bhAratIya zAstra ciMtanapati meM tIna zailiyAM vAda, jalpa aura vitaMDA supracalita haiN| vAda zailI meM siddhAntI vipakSa meM "saMbhAvya" sabhI siddhAntoM, vicAroM evaM toM ko pUrI vizadatA ke sAtha sthApanA pUrvaka siddhAnta pakSa se una sabhI toM kA nirAkaraNa karake apane siddhAnta ko. nidura evaM sthira siddhAnta ke meM sthApita karate haiN| pratyaktatvatI kA isa zailI kA Adarza udAharaNa hai| apane ukta grantha ke prArambha meM maMgalAcaraNa ke anta meM cirasukhAcArya nimna vAkya kahate haiM: ___"namaskurmI nRsiMhAya svaprakAzacidAtmane" aura punaH svayaM hI yaha pUchate haiM ki "svaprakAza" zabda kA artha kyA hai ? svaprakAza bhaprAsaMgika na ho isake lie usakA prasaMga chor3akara hI (jasA nATakoM meM nAndI hotA hai) usakI carcA karanA prArambha karate haiM / svaprakAza kI carcA kA prArambha usa nirvacana yA lakSaNa ( usakI vyAvRtti yA vyavahAra ke lie) se kiyA jaataa| hai| nisAyAcA pUrva pakSa ke rUpa meM svaprakAza ke lakSaNa ko gyAraha vikahI meM upasthA pita karate haiM aura sabhI lakSaNAM kA vizleSaNa karake unheM doSayukta darzAkara isa bAta kI ghoSaNA .. karate hai ki svaprakAza kA koI bhI lakSaNa nahIM kiyA jA sktaa| usake uparAnta svaprakAza

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gaurI mukarnI ke lie koI bhI. pramANa nahIM ho sakatA yaha bhI pUrva pakSa ke rUpa meM kaha lene ke pazcAt ekAdaza lakSaNa ko hI svaprakAza kA nidu lakSaNa siddha karate haiM / yahA~ se citsukhAcArya siddhAnta, pakSa ke rUpa meM Ate haiN| lakSaNa batA lene ke pazcAt svaprakAza meM pramANa bhI dete haiN| ___lakSaNoM kI carcA karane ke pUrva yaha kaha lenA aprAsaMgika na hogA ki AcArya ne khaMDanakhaMDavAya1 ke AdhAra para tathA svapratibhA se svaprakAza zabda ke jina gyAraha lakSaNa vikalpoM ko upasthApita kiyA, unameM se pratyeka lakSaNa svayaM meM pUrNa hote hue svaprakAza zabda kA sahI, nirvacana karate haiM aura sAtha hI sAtha una nirvacanoM meM koI vyAkaraNAtmaka doSa bhI nahIM pAyA jAtA hai / isa sthiti meM, yaha svAbhAvika rUpa se prazna uTha sakatA hai ki (1); vyartha itanelakSaNa vikalpoM kI kyA AvazyakatA thI (2) kyoM nahIM svAbhimata lakSaNa kA upanyAsaH, karake, mAtra, usakA parIkSaNa kiyA gayA ? vicAra karane para isake tIna kAraNa pratIta hoMge : (1) lakSaNa ,vikalpoM kA. upanyAsa arundhatInidarzananyAya se hotA hai| (2) prAbhAkara, vijJAnavAdI, bauddhAdi, maloM meM svIkRta svaprakAza se vailakSaNya siddha karane ke lie svaprakAza viSayaka anyamatamAnya lakSaNoM kA pUrva pakSa ke rUpa meM upanyAsa Avazyaka thA / (3) zAna kI advaita matamAnya svaprakAzatA una lakSaNa-vikalpoM meM spaSTa nahIM hai, ataH sabhI lakSaNoM ke lakSyabhUta AtmA ko apekSA se vikalpa-. vistAra, karanA bhAyAjya thA / yahA~ yaha bhI vicAraNIya hai ki prathama lakSaNa kA caturtha meM tIsare kA, nauve meM, chaThe ba. sAtave kA AThave meM evaM dUsare kA pAMcave meM antarbhAva dekhA jA rahA hai to vaha, phauna sA. kAraNa hai ki jahA~ chaH hI vikalpa paryApta the vahA~ gyAraha vikalpa, diye gaye hai isakA kAraNa yahI kahA jA sakatA hai ki AcArya svAbhimata lakSaNa aisA denA cAhate the jisameM kisI bhI prakAra ke doSodbhAvana kI saMbhAvanA na raha jAe / yA lakSaNa cAroM tarapha se, aisA kasA huA ho ki koI bhI khaNDana kA sAhasa na kara sake / ___ aba una sabhI lakSaNoM para vicAra hogA jinako AcArya ne pUrvapakSa ke rUpa meM hamAre sAmane rkhaa| (1), svazcAsau prakAzaya ca (svaH ca asana-prakAzaH ca) arthAt svatve sati prakAzatvam / isa prakAra "svaprakAza" ke prathama nirvacana kA tAtparya hai aisA tatva jisameM svarana (sva kI sattA yA bhAva) ho aura prakAza bhii| (2) svasya svayameva prakAzaH paraH / (sva. iti viSayakSya svayameva- prakAzastram ) (arthAt isako prakAzita karane ke lie prakAzAntara kI bhAvazyakatA nahIM hotI) (3) sajAtIya prakAzAprakAzyatvam (sajAnI yena. prakAzena aprakAzyatvam )vaha jo apane sajAtIya (jaise ghaTa kA sajAtIya ghaTa hI hotA hai) prakAza se prakAzita na ho.. (yA aprakAzita rhe)| (4) svasattAyAM prakAzavyatirekahitasvam-baha bhisako apanI sattA jaba taka hai taba taka vaha prakAza ke vyatireka yA abhAva se rahita rahatA hai arthAt jitane kAla taka bhI isakI sattA hai. usameM mavicchinna rUpa se prakAza kI vidyamAnatA bhI hotI hai| vaha kabhI bhI prakAzahIna-nahIM hotA jaise| dIpAdi ho jAte haiN| (5) svavyavahArahetu prakAzatyam-vaha jo apane vyavahAra kA hetu, (kAraNa) bhI ho aura jisameM prakAzatA bhI ho| (cUki kisI kA vyavahAra usake jJAna para nirbhara hotA hai / ataH jJAna ko vyavahAra kA hetu (kAraNa) kahA jA sakatA hai| taba lakSaNa hogA zAnarUpatA hI svaprakAzatA hai| isa lakSaNa se yaha bhrama ho sakatA hai ki zAna evaM svaprakAzatA meM viSaya-viSayI kA sambandha hai, ataH isake parihAra ke lie agalA evaM chaThA lakSaNa diyA gayA / (6) jJAnaviSayatvam (jJAnasya aviSayatvam )--vaha johAna kA viSaya na ho / jJAna kA aviSayatva kA (5) svavyavahArahetu UN kA vyavahAra usakA jJAnarUpatA

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citsukhAcArya ke anusAra svaprakazatA kI avadhAraNA 21 zarAviSANa, AkAzakamala Adi bhI haiM kyoMki ye artha rUpa meM prakaTa nahIM ho sakate / isIlie anya nimti do gyii| (7) jJAnAviSayatve sati aparokSAtvam (zAnasya aviSayatve sati aparokSAtvam svaprakAzatvam) arthAt vaha jo jJAna kA viSaya na hote hue bhI aparekA ho / (8) vyavahAraviSayatve sati jJAnAviSayatvamU-vaha jisameM vyavahAra kI viSayatA ho kintu jJAna kI viSayatA na ho arthAta jo vedya-na ho| (9) svapratibaddha vyavahAre sajAtIya parAnapekSAtvam-vaha jo svase yA apane se saMbaddha vyavahAra ke lie apane hI sajAtIya para kI apekSA na rakhatA ho yA vaha jise apane viSaya meM kiye jAne vAle vyavahAra meM apane hI kisI sajAtIya anya vastu kI AvazyakatA na ho / arthAt jo apane viSaya meM kiye jAne vAle vyavahAra kA svayaM hI kAraNa ho / (10) avedyatve sati aparokSAvyahAraviSayAva- vaha jisameM avedyatA hote hue bhI aparokSa vyavahAra kI viSayatA ho (jJAtA jJeya jJaptR bhAva zanyatA hone se svaprakAzatA avedya hai)| (11) avedyatve sati bhaparerAkSavyavahAra. yogyatA- vaha jo avedya ho evaM usameM aparokSa vyavahAra kI yogyatA ho / ___lakSaNoM ke jo vAcyArtha nikalate haiM usase una lakSaNoM meM ativyAptiA 3, avyApti Adi: doSa dikhAye jAte haiN| isakA sIdhA-sIdhA artha yahI samajhanA cAhie ki kisI eka tattvavizeSa ko vyAkhyAyita karane ke lie lakSaNa nirmANa kI ceSTA kI jAtI hai / jitane bhI lakSaNa diye gaye haiM yadi ve saba usa tattvavizeSa kI hI vyAkhyA karate, tabhI unakI sArthakatA mAnI jA sakatI thii| anyathA yadi zabdoM kI anekArthatA ke kAraNa svaprakAza tatva ke kisI lakSaNa kA yA kisI lakSaNavikalpa se svaprakAzetara tattva kA bodha hotA hai, to vaha lakSaNa sAdhu nahIM mAnA jA sakatA hai / yahI usakI ativyAptatAdi doSa hai| lakSaNoM kA vizleSaNa svaprakAza kA prathama lakSaNa grahaNa karane yogya nahIM hai kyoMki sattA evaM prakAzatA (vedyatA) kisI bhI vedya padArtha ghaTa, paTa Adi meM hone ke kAraNa lakSaNa kA vedya padArtha meM praveza ho jAtA hai, jisase lakSaNa ativyApti doSa se grasta ho jAtA hai| dUsare lakSaNa kA bahiSkAra isa AdhAra para kiyA jAtA hai ki svayaM svayaM kA prakAzaka nahIM ho sakatA hai| aisA hone para svayaM hI kartA evaM svayaM hI karma bhI ho jAyagA jo asambhava hai| kisI bhI kriyA kA jo kartA hotA hai vahI karma bhI nahIM hotA / ise udAharaNa se spaSTa kiyA jA sakatA hai-jaise maiM nibandha likha rahI hU~-Isa kriyA kA kartA maiM hU~ aura karma hai nibandha / yadi jo kartA hai vahI karma bhI hai aisA mAnA jAya to maiM "maiM", likha rahI hU~ isa prakAra kA prayoga ho jaayegaa| tIsarA lakSaNa bhI doSayukta hai kyoki ghaTa, paTa pradIpAdi sabhI apane sajAtIya anya prakAza se aprakAzita hI rahate haiM arthAt ghaTa yA pradIpa kA prakAzana dusarA ghaTa yA dUsarA pradIpa nahIM karatA varan ghaTa kA prakAzaka pradIpa hotA hai jo sajAtIya nahIM hai, yaha sabhI ko jJAta hai / ataH ghaTa, pradIpAdi meM pUrA lakSaNa calA jAtA hai lekina ghaTa, pradIpAdi vivakSita

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gaurI mukarjI nahIM hone ke kAraNa lakSaNa meM ativyApti kA doSa A jAtA hai| kahA jA sakatA hai ki sattA sAmyata ghaTa evaM pradIpa sajAtIya hai arthAt donoM meM sattA jAti hone ke kAraNa donoM ko ekadUsare se vijAtIya nahIM kahA jA sakatA aura yadi ghara kA prakAzana pradIpa ke dvArA hotA hai (jo sabako mAnya hai) to ghaTa apane sajAtIya se prakAzita hI huA, aprakAzita nhiiN| aisI sthiti meM lakSaNa ghaTa Adi meM ativyApta nahIM hogaa| parantu aisA mAnane para saMsAra kI koI bhI vastu vijAtIya nahIM hogii| ataH vijAtIya zabda vyartha ho jAyagA evaM sAtha hI lakSaNa meM prayukta sajAtIya vizeSaNa niSprayojana ho jAyegA / cauthe nirvacana kA khaMDana yaha kaha kara kiyA jAtA hai ki yadi sattA ke bane rahane se prakAzatA kA vyatireka yA abhAva kA na honA hI svaprakAzatA hai, to sukha evaM duHkha kI vyAkhyA kaise hogI ? sukha aura duHkha ke lie bhI to upayukta lakSaNa sahI baiThatA hai, kyoMki jaba taka sukha yA duHkha rahatA hai taba taka usakI anubhUti bhI hotI rahatI hai / ataH sukha, duHkhAdi meM lakSaNa kI ativyApti hone se lakSaNadoSa pUrNa ho jAtA hai| paMcama lakSaNa bhI niduSTa nahIM hai kyoMki dIpAdi meM yaha ativyApta hai| aisA isalie ki dIpaka apane andhakAranivAraNarUpI vyavahAra kA hetu (kAraNa) hai aura usameM prakAzatA bhI hai| aba yadi yahA~ jJAnarUpI vyavahAra ke kAraNatva ko lakSaNa ke svavyavahAra hetutA ke artha meM liyA Aye to bhI anuvyavasAya meM aticyApti ke doSa se bacA nahIM jA sakatA / kyoki anuvyavasAya niyAyikoM ke yahAM) vyavasAyarUpI jJAna ke vyavahAra kA kAraNa bhI hai aura usameM prakAzatA yA vedhatA bhI hai (kyoMki vaha dUsare anuvyavasAya se jJAta hotA hI hai)| ata: vedya jJAna meM bhI ativyApta hone se azuddha hai| isake atirikta granthakAra (pUrva pakSa ke rUpa meM) eka sUkSma vizleSaNa ke mAdhyama se isI lakSaNa kA khaMDana karate haiM / AcArya prazna karate haiM ki "vyavahArahetutA" jisakA prayoga lahANa meM huA hai vaha prakAza kA vizeSaNa hai athavA upalakSaNa ? ise vizeSaNa nahIM mAnA jA sakatA kyoMki mekSikAlIna AtmA meM sabhI prakAra ke vyavahAra kI samApti rahane se avyApti kA deoSa bhA jaayegaa| yadi upalakSaNa mAnA jAye to punaH prazna hogA ki vaha vizeSaNa hai yA upalakSANa, aura isa prakAra anavasthA doSa A jaayegaa| isa doSa se bacane ke lie yadi upalakSitatva, upalakSita (jJAna) kA svarUpa mAnA jAye to lakSaNa kA svarUpa "jJAna prakAza:" yahI hogA aura usameM bhAmAzraya doSa hogA yA jJAna kI prakAzatA prasiddha hone ke kAraNa " jJAna prakAza" hai yaha kahanA vaisA hI hogA jaisA yadi koI kahe ki ghaTa hI ghaTa hai / lakSaNa kA svarUpa lakSya se sarvathA bhinna honA cAhie | lakSya ko ho. lakSaNa nahIM mAnA jA sakatA / isake atirikta jar3a jJAna ke lie bhI jJAna prkaash|" yaha lakSaNa sahI baiThanA hai ataH naiyAyika sammata jara jJAna meM bhI lakSANa kI bhativyApita hogii|15 ___STha lakSaNa meM asaMbhavatA hai| yadi svaprakAza ko jJAna kA viSaya na mAnA jAye to anumAna Adi saba pramANa patha ho jAyeMge, jaba ki svaprakAza (grahA) kA jJAna hameM zruti pramANa se hotA

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citsukhAcArya ke anusAra svaprakAzatA kI avadhAraNA 23 hai / api ca yadi svaprakAza jJAna kA viSaya hI nahIM hai to use jAnane kI jo jijJAsA hamAre mana meM hai usake viSaya meM kyA kahA jaayegaa| svaprakAza ko jJAna kA aviSaya mAnane se puur| vedAntazAstra hI niSprayojana ho jAyagA / ativyApti " aura yaha lakSaNa prAmAtA lakSaNa kA svarUpa hogA saptama lakSaNa bhI kadApi zuddha nahIM hai / aviSayatva kA khaMDana to Upara ho hI cukA hai aura aba yadi viSayatva zabda ko karmatva kA vAcaka mAnA jAye to lakSaNa kA svarUpa hogA "jJAnAkarmatve sati apara kSatvama" aura yaha lakSaNa prAbhAkara mImAMsakoM kI AtmA meM praviSTa ho jAne se ativyApti ke doSa se grasta ho jAtA / aisA isalie ki prAbhAkara mImAMsakoM ke matAnusAra AtmA meM jJAna karmasva nahIM hotA phira bhI zAna kA Azraya hone ke kAraNa usameM aparezitA mAnI jAtI hai / lekina yahA~ yaha bhI vicAraNIya hai ki prAbhAkAra mImAMsakoM kI AtmA cetana nahIM hai varan jar3a hai aura jJAnasvarUpa na hone se asvaprakAza hai / ata: isa asvaprakAza tatva meM lakSaNa kI caritArthatA hone se lakSaNa agrAhA hai / aSTama lakSaNa meM bhI mokSakAlIna AtmA meM avyApti doSa hai kyoMki mokSAvasthA meM kisI prakAra kA vyavahAra nahIM hotA ata: vyavahAra kI aviSayatA mAnI jAtI hai / jJAna kI aviSayatA kI asaMbhavatA bhI Upara batAyI jA cukI hai| ataH yaha lakSaNa bhI grahaNa karane yogya nahIM hai / api ca prAbhAkara mImAMsaka ke yahA~ zuktirajata-saMsarga meM vyavahAra kI viSayatA16 mAnI jAtA hai kyoMki " idaM rajatam" isa prakAra kA vyavahAra mAnA jAtA hai, kintu mithyA jJAna na mAnane ke kAraNa zuktirajata-saMsarga meM jJAna kI aviSayatA mAnI jAtI hai / ata: zukti rajata-saMsarga meM svaprakAza ke uparyukta lakSANa ke cale jAne se lakSaNa ativyApti doSayukta ho jAtA hai ataH agrAhya hai| navama lakSaNa ghaTa, pradIpAdi meM praveza hone se ativyApti doSa se dUSita pAyA jAtA hai| yaha isalie ki ghaTa yA pradIpa ko bhI apane vyavahAra ke lie kisI sajAtIya kI apekSA nahIM hotii| yadi lakSaNa prastutakartA ke pakSa meM yaha kahA jA sakatA hai ki antatogatvA sabako adRSTa kI apekSA hotI hai ata: svaprakAza ko bhI svavyavahAra ke lie adRSTa kI apekSA hogI aura sattA sAmyAt ye sajAtIya bhI hoMge / isase jo mUla lakSaNa hai vahI bAdhita ho jAyegA kyoMki svaprakAza ko svavyavahAra meM sattA sAmyAt sajAtIya adRSTa kI apekSA siddha hogI anapekSA nhiiN| no dazama lakSaNa bhI asaMgata hai / aisA isalie ki jo vedya hI nahIM hai usake viSaya meM vicAra kyA karanA, jaisA lakSANa ke khaMDana ke samaya kahA jA cukA hai| aura bhI jo avedya hai usameM ArokSA vyavahAra kI viSayatA asaMgata hai / avedya aparAza vyavahAra kI viSayatA mAnanA vaisA hI huA jaisA ki yadi yaha kahA jAya ki merI mAtA bandhyA hai kyoMki mujha santAna kI jananI ke| santAnahInA kahanA bilkula viparIta kathana hai| isake atirikta mekSikAlIna dazA me kisI bhI prakAra kA vyavahAra nahIM mAnA jAtA ataH vahA~ lakSaNa kI avyApti hone se bhI lakSANa tyAjya hai|

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gaurI mukarjI ekAdaza lakSaNa kA vizleSaNa usameM prayukta yogyatA zabda se prArambha hotA hai| pradana yaha uThatA hai ki yogyatA zabda svakAza kA dharma hai athavA svarUpa / yadi yogyatA svaprakAza kA dharma hai to yaha lakSaNa mezikAlIna AtmA meM avyApti ke doSa se grasta hai| jAyegA kyoMki mekSiAkAlIna AtmA svaprakAza hote hue bhI isameM kisI prakAra kA dharma nahIM mAnA jAtA hai| isake atirikta dharma mAnane se dharmI ko bhI mAnanA par3egA jisase tApatti bhA jaayegii| ataH ina kaThinAiyoM ke kAraNa yogyatA ko svaprakAza kA dharma nahIM mAnA jA sktaa| dUsarA vikalpa arthAt yogyatA kA svaprakAza kA svarUpa mAnanA bhI doSayukta hai| kyoMki AtmA meM vyavahAra nirUpaNIyatva Ane se nitya sapratiyogika ho jAyegA / arthAt AtmasvarUpa ko nirupakatayA vyavahAra kI apekSA hogI (jase hasva ko usake pratiyogI dIrgha kI apekSA hotI hai) jo tApatti ke bhaya se advaitI svIkAra nahIM kara sakate / ata: svaprakAza kA koI lakSaNa nahIM bana sakatA / ina lakSaNoM meM yaha kramika dUSaNa diyA jA sakatA hai ki prathama lakSaNa se vRtti jJAna meM bhI svaprakAzatva kI siddhi hone se pravatAnAkAMkSita kA abhidhAna hone se arthAntararUpa nigraha sthAna ke vAraNa ke lie dvitIya lakSaNa hai / dvitIya lakSaNa meM eka hI meM kriyAkarmabhAva hone se virodha hogA ata: virodhaparihAra ke lie tRtIya lakSaNa hai | tRtIya lakSaNa kI ghaTAdi meM ativyApti hone se usake vAraNa ke lie caturtha lakSaNa hai / caturtha lakSaNa kI apane sattAkAla meM prakAzamAna sukha duHkha Adi meM ativyApti hone se tadvAraNArtha paMcama lakSaNa haiN| paMcama lakSaNa kI pradIpa meM ativyApti hone se usake vAraNArtha SaSTha lakSaNa hai / AtmA kA Agamajanya jJAna kA viSaya hone se yaha lakSaNa doSagrasta hai| kiM vahunA 1 lakSaNa ke zazaviSANa Adi meM cale jAne se isake parihAra ke lie saptama lakSaNa hai / saptama lakSaNa vizeSya evaM vizeSaNa paraspara virodhI artho kA upasthApaka hone se badatovyAghAta hotA hai| ataH usake nivAraNa ke lie aSTama lkss|| hai / akhyAtivAdI ke mata meM rajatasaMga meM ativyApti hai ataH usake parihAra ke lie navama lakSaNa hai / svapratibaddha vyavahAra meM vijAtIya jJAna kI apekSA karane vAle pradIpa meM lakSaNa kI ativyApti hone se tadvAraNArtha dazama lakSaNa hai| dazama lakSaNa ko suSupti evaM muktikAlIna AtmA meM vyavahAra na hone se avyApti hotI hai ataH usake nivAraNa ke lie ekAdazama lakSaNa hai| isa prakAra pratyeka lakSaNa ke doSa dUsare lakSaNa se nirAkRta ho jAte haiM / ataH eka eka lakSaNa svayaM khaMDita ho jAte haiN| gyArahaveM lakSaNa meM bhI AtmA meM sapratiyogika hone kI AzaMkA vyakta kI gayI hai / bhavatI isI antima lakSaNa ko sabhI doSoM kA nirAsakara svaprakAza kA lakSaNa siddha karate haiM / avatI sammata svaprakAza lakSaNa granthakAra ekAdaza lakSaNa ko hI svaprakAza kA niduSTa rakSaNa mAnate hue apanA siddhAnta. zloka dete haiM jo ki unakI zailI hai-- aparokSavyavahRteogyasyAghIpadasya naH / saMbhave svaprakAzasya lakSaNAsaMbhavaH kutaH / /

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citsukhAcArya ke anusAra svaprakAzatA kI avadhAraNA arthAt " avedya hote hue bhI jisameM aparokSa vyavahAra kI yogyatA ho", yahI sva. prakAza kA samIcIna lakSaNa hai / isa lakSaNa ke vizleSaNa ke avasara para prazna yaha uThA thA ki lakSaNa meM yogyatA zabda svaprakAza kA dharma hai athavA svarUpa / siddhAntI prathama vikalpa ko hI svIkAra kara ke lakSaNa meM Aye doSa kA parihAra karate haiM / yogyatA ko svaprakAza kA dharma mAnane se mokSakAlIna AtmA meM avyApti kA doSa dikhAyA gayA thaa| isa doSa kA nirAkaraNa avedyatve svaparokSavyahArayogyatvAtyantAbhAvAnAdhikaraNatvam (jo avedya hokara kabhI bhI aparokSa vyavahAra yogyatA kA adhikaraNa ho vahI svaprakAza hai) kahakara kiyA / jo kabhI bhI yogyatA kA adhikaraNa hogA vaha yogyatvAtyantAbhAva kA anadhikaraNa hogA hI, yaha siddhAnta sabhI ko svIkAra karanA hogA / anyathA guNavad dravyam (guNa ke adhikaraNa ko dravya kahate haiN| yaha drabdha kA lakSaNa jise kaNAda muni ne svIkara kiyA hai-vaha bhI prathama kSaNa meM drazya meM guNa ke na rahane ke kAraNa avyApti doSa se grasta hogA / naiyAyika yaha svIkAra karate haiM ki utpanna hokara dravya prathama kSaNa meM niguNa evaM niSkriya rahatA hai / prakRta meM "guNavad dravyam" kahane kA tAtparya hogA "guNAtyantAbhAvAnadhikaraNa drvym"| utpatti kAla meM jo guNAbhAva hogA use atyantAbhAva nahIM kaha sakate: (kyoMki nyAya meM svIkRta do abhAva18 anyonyAbhAva va saMsargAbhAka maiM saMsargAbhAva kA tIna vibhAga kiyA gayA hai jo kramazaH prAgabhAva, pradhvaMsAbhAva (jinheM anitya mAnA gayA hai) va atyantAbhAva21 (jise nitya mAnA gayA hai)| yadi utpattikAlIna guNAbhAva ko atyantAbhAva kaheM to Age guNAbhAva ke pratiyogI guNa kI utpatti hone se usa abhAva kA nAza hogA ataH binAzI abhAva hone se vaha prAgabhAva rUpa ho jAyegA / pratiyogI kI sthiti ke anantara jo abhAva hotA hai vaha bhI anya abhAva hone se pradhvaMsAbhAva hogA, atyantAbhAva nahIM / ata: yaha mAnanA hogA ki kabhI bho jo vastu kimI adhikaraNa meM raha jAtI hai vahA~ isakA atyantAbhAva nahIM raha sakatA, usake prAgabhAva pradhvaMsAbhAva bhale hI ho sakate haiM / guNa kA adhikaraNa kabhI bhI ho jAne para drazya meM guNAtyantAbhAva kI adhikaraNanA nahIM' rahegI / ataH guNAtyantAbhAvA'nadhikaraNa :-dravya kA lakSaNa ho jAtA hai / isI prakAra aparokSa vyavahAra yogyatva kA adhikaraNa saMsAra dazA meM AtmA ke ho jAne para mukti dazA meM vyavahAra na hone para bhI yogyatvAtyantAbhAvAnadhi karaNatva rahegA hI ataH suSupti tathA mokSakAlIna AtmA meM isa pariSkRta lakSaNa kI adhyApti nahIM kahI jA sktii| dUsarA doSa yaha dikhAyA gayA thA ki AtmA meM kisI prakAra kA dharma mAnA dvatApatti hai / isakA parihAra yaha kahakara kiyA jAtA hai ki saMsAra AtmA meM ajJAnakalpita sAdhakatvAdi dharma mAnA ho jAtA hai| AcArya ke isa mata kA samarthana surezvarAcArya karate hai padamapATikAcArya 23 viruddhasiddhAntasya doSa ke nirAkaraNa kA samarthana yaha kaha kara karate haiM ki mokSakAla meM ukta dharmoM kA abhAva hone para bhI saMsAra dazA meM mAnane ke kAraNa use dharmoM ke bhI atyantAbhAva kA anadhikaraNa mAnA jA sakatA hai| yogyatA, svaprakAza kA dharma hai yA svarUpa, ina donoM meM se dharma ko hI svIkAra kara

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gorI mukarjI AcArya usakA pariskAra kara dete haiM / ataH yogyatA svaprakAza kA svarUpa hai yA nahIM isakI carcA hai| yogyatA zabda ke vileSaNa ke uparAnta lakSaNa meM prayukta avedhatA rUpI vizeSaNa kI sArthakatA ko batAne ke lie AcArya upata hote haiN| aparokSa vyavahAra ko yogyatA to bada para Adi saMsAra kI sabhI vastuoM meM hai / ataH aparokSa vyavahAra kI yogyatA mAtra lakSaNa karane para ghaTa, paTAdi meM lakSaNa kI ativyApti hogI / ataH aveyatA vizeSaNa aparihArya hai / vizeSAda kI sArthakatA para bhI basa dete hue AcArya kahate haiM ki jaise mAtra bhavarokSa vyavahAra kI yogyatA svaprakAza kA lakSaNa nahIM bana sakatA usI prakAra mAtra avedyatA bhI svaprakAza kA lakSaNa nahIM ho sakatA / isakA kAraNa yaha hai ki bhUtakAlIna ghaTa bhaviSyakAlIna ghaTa evaM niSyaanumeya dharmAdi sabhI aveya hone se lakSaNa ativyApta ho jAyegA / isa para pUrva pakSa yaha zaMkA karate haiM ki dharmAdi jo zabdapramANa se jJAta hai use avedya kaise kahA jA sakatA hai / upayukta zaMkA aveya zabda ko jJAna kA aviSaya samajhakara kI jAtI hai / siddhAntI isa zaMkA kA samAdhAna avedyatA artha phalavyApti rAhitya karake karate haiM / vedAnta mata meM jJAna kA phala isase vyaya hotA hai Adi viSayoM meM vyApyatA hai ataH ve veya haiM kintu svaprakAza tatva svayaM hI caitanya rUpa hai ataH vaha ghaTAdi kI taraha phala vyApya ho hI nahIM sakatA isa artha meM use avedya mAnA jAtA hai / pUrvapakSa: vAMkA karate hai ki yadi dharmAdi bhaya hai jaisA pedAntI mAnate haiM ba yogiyoM ke dvArA usake mAnasa pratyakSa ko vyAkhyA kyA dI jA sakatI hai / siddhAntI kahate haiM ki dharmAdi kA jJAna zabda pramANa 25 se hI hotA hai, pratyakSa pramANa se nahIM / isa para yadi pUrvapakSa yogiyoM ko jo sarvadarzI hai dharma kA pratyakSa na kara pAne ke kAraNa unakI kokare to bhI ucita nahIM hai| kyoMki sA hone kA yaha artha nahIM hai ki jo kAna se sunakara jAnane kA vastu hai use A~kha se dekhakara jAnA jAtA ho 26 | sarvadarzitA kA artha hai sarvayogyapadArthadarziva arthAt jisa dekhe jAne yA sune jAne vAle padArtha ko hama sAdhAraNa vyakti sUkSma evaM dUra meM sthita hone ke kAraNa A~kha se dekhakara yA kAna se sunakara nahIM jAna sakate use yogigaga jAnane kI kSamatA rakhate haiN| udAharaNa svarUpa arjuna kA vizvarUpa darzana, sampAtI kA samudrA sthita bItA kA darzana ina sabhI sthAnoM meM yogya artha (e) kA nahIM hai| varma ko peya mAnane meM koI Apati nahIM honI cAhie aura isa sthiti meM mAtra avakAza kA mAnane para yAti doSa bhI spaSTa hone se usameM aparokSa vyavahAra kI yogyatA bhI jor3I gayI hai / isa prakAra lakSaNa ke vizeSaNa va vizeSa pada ke liya kI siddhi hotI hai| bhaya pUrvapakSI sampUrNa kSaNa kA zAna caraNakA evaM zaktiM rajatAdi meM praveza dikhAkara usameM ativyApti kA doSa darzAte haiM kyoMki unameM bhI phalavyApyatA ke abhAva ke kAraNa avedyatA rahatI hai aura sAtha hI meM ajJAnI hU~ yA isa prakAra kI parokSa vyavahAra kI yogyatA bhI rahatI hai| "1 'yaha rajata hai '

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citsukhAcArya ke anusAra svaprakAzatA kI avadhAraNA granthakAra ajJAnAdi meM avedyatA ko svIkAra karate hue unameM aparokSa vyavahAra kI yogyatA kA kA yaha kahakara karate haiM ki ajJAnAdi sAkSAt aparokSa brahma meM abhyasta hone ke kAraNa unameM aparokSatA kI pratIti to hotI hai kintu aparokSa vyavahAra kI yogyatA nahIM mAnI jA sakatI mA zakti meM rajata kA bhAna adhyAsa ke kAraNa hone se sAkSAt dRzyamAna zaktivatI rajata meM aparokSatA hote hue bhI usameM vAstavika rajata kA abhAva rahatA hai jisa kAraNa usameM aparokSa vyavahAra kI yogyatA ko svIkAra nahIM kiyA jA sktaa| siddhAntapakSa ke upayukta kathana se pUrvapakSI pUrNarUpeNa santuSTa na ho pAne ke kAraNa aura "avedyatva" kI sArthakatA ko samajhane ke lie punaH zaMkA karate haiN| unakA kahanA hai ki yadi ajJAna brahma meM yA rajata zukti meM adhyasta hone ke kAraNa unameM aparokSa vyavahAra kI yogyatA kA abhAva rahatA hai to ghaTa bhI brahma meM adhyasta hone ke kAraNa usameM aparokSa vyavahAra kI yogyatA nahIM rahatI aura usakI vyAvRtti bhI ho hI jAtI hai kyoMki antatogatvA brahma ke atirikta kucha bhI avaziSTa nahIM rahatA) aisI sthiti meM "avedya " pada kI kyA caritArthatA hai ? isa para siddhAntI kA kahanA hai ki ghaTAdi pratyakSa pramANa se siddha hone ke kAraNa vyavahAra dazA meM usameM aparokSa vyavahAra kI yogyatA rahatI hai ataH usakI vyAvRtti ke lie hI avedyasya pada kA prayoga hotA hai / parantu ajJAnAdi meM pratyakSAdi pramANa kA bhI abhAva rahatA hai jisa kAraNa aparekSatA pada se usakI vyAvRtti hotI hai / isa para pUrvapakSI punaH zaMkA karatA hai ki yadi avedyatA evaM aparokSatA padoM se kramazaH ghayAdi va ajJAnI kA vyAvartana hotA hai to avedyasve sati aparokSatvam mAtra hI svaprakAza kA lakSaNa kyoM nahIM mAnA jAtA ? kyoM vyartha meM " vyavahAra kI yogyatA" kA prayoga kiyA jAtA hai ? isa zaMkA ke uttara meM yaha kahA gayA ki aparokSa se Azaya hotA hai aparokSa jJAna kA viSaya ataH yadi svaprakAza ko aparokSa mAna liyA jAya to vaha aparokSa jJAna kA viSaya ho jAne se vedya ho. jAyegA jo asaMbhava hai / svaprakAza 'brahma) kI aparokSatA aparokSa vyavahAra kA yogya hone se hai, na ki aparokSa jJAna kA yA vyavahAra kA viSaya hone se / isake anantara pUrvapakSI kI "svaprakAza ke lakSaNa prasaMga meM antima zaMkA yaha raha jAtI hai ki vaha svaprakAza jo avedya hai, usameM aparokSa vyavahAra kI yogyatA kaise mAnI jA sakatI hai ? isakA samAdhAna dene ke uddezya se hI vAdI, prativAdI se yaha pUchate haiM ki unakA uparyukta tarka kisa pramANa ko AdhAra banAkara diyA gayA hai| kyA ise arthApatti mAnA jA sakatA hai yA anumAna ! arthApatti aura anumAna, donoM meM se kisI ko bhI mAnane se samasyA AtI hai / arthApatti meM devadatta ke moTe hone se aura dina meM na khAte hue pAye jAne se usake rAta meM bhojana kI puSTi hotI hai27 | vaise hI vedyasva ke abhAva avedyatva se aparokSa vyavahAra kI yogyatA kA abhAva nahIM mAnA jA sakatA kyoMki vedyasva aura aparokSa vyavahAra yogyatA ye naiyAthikoM ke anusAra kevalAnvayI hai, inakA vyatireka mAnya hI nahIM hai| ata: avedyatva va aparokSa vyavahAra yogyatAbhAva kA nyAya ke yahA~ aprasiddhi hone se pUrvapakSa ke rUpa meM naiyAyika dvArA diyA gayA tarpha grahaNa karane yogya nahIM hai|

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gaurI mukarjI dUsare vipakSa ko bhI yuktiyukta na hone se karane meM asuvidhA hai kyoMki aparokSa vyavahArayeogyatA se devatA kA anumAna karane meM yatra yatra aparokSa vyavahAra yogyava tamatamayedyAya yaha yApti mAnanI hogii| usa sthiti meM prazna uThegA ki myAi grahaNa karane ke samaya (1) prakAzita hai athavA (2) nahIM / yadi prathama prazna ke uttara meM hA~ kahA pAye aura sAtha hI yaha bhI mAnA jAye ki usIse usakA jJAna hotA hai to vijJAnavA bauddhoM ke svaprakAzasya kA samarthana karanA hogA jo ki jJAna ko jJAna kA karma mAnate haiN| yadi usa jJAna ke grahaNa meM usakI hetutA nahIM mAnI jAye to vedAnta ke svaprakAzatA ke mata ko mAnanA hogA / 28 aisA yadi dvitIya prazna kA samarthana kiyA prAya arthAt yaha mAnA jAya ki vyAptiko karane ke samaya karanevAlAna svayaM pAzita rahatA hai to dhyAti kI samApti ho ki tabhI hogI jaba aparokSa vyavahAra vatA ke sabhI bhASA meM petA dilAyI jA ske| kintu vyApti karane yA aprakAzita hone ke kama se kama usa jJAna meM vedyazva nahIM raha sakatA jabaki usameM aparokSa vyavahAra kI yogyatA hotI hai ataH aparokSa upahAra yogyAya vyavahAra hetu thAnAbhicArI ho usameM vedyatva kI vyApti kI samApti ho jAtI hai 128 ataH svaprakAza kA bhavedyatve ruti aparokSa pArampAraparatA bhAvanAdhikaraNAca" yahI niSTa samIcIna kSaNa bar3hane meM kisI prakAra kA saMkoca nahIM karanA caahie| " svAtva meM pramANa tathA yukti ke AdhAra para usakI niduSTatA kA siddhi svaprakAza kA lakSaNa karane ke uparAnta bhI yaha vicAraNIya raha jAtA hai ki svaprakAza meM pramANa kyA hai / pramANa ke binA kevala lakSaNa mAtra se vastu bhI siddhi nahIM ho sakatI / ataH anubhUti (jJAna) hetukayatirekI anumAna pramANa se bhAvArya svapana kI pramiti te hai| anumAna kA svarUpa hai anubhUti svayaM prakAzAnubhUviyAt tannaivaM yathA ghaTaH (anubhUti pakSa hai, svayaM prakAzazva sAdhya hai anubhUtisvAt hetu tanneva tannaivaM vyApti aura yathA ghaTaH yaha udAharaNa hai) svaprakAza ko pramANita karane ke pUrva usakA pramANita karane ke hiro pramANa diyA hai use sabase pahale bhI yoM se siddha kiyA anyathA usameM prAmANya nahIM mAnA jA sakatA / sarvaprathama sAdhya ke svarUpa para prazna uThatA hai ki nahIM arthAt sAdhya kI sattA kahIM jJAta hai athavA nahIM? yadi aisI sthiti meM kevala vyatirekI anumAna niSprayojana vikalpa para vicAra kiyA jAye vizeSaNatA ko doSa AtA hai / sAdhya kI kahIM prasiddhi hai athavA sAdhya kahIM prasiddha hI hai to ho jAtA hai 28 / yadi dUsare arthAt sAdhya kI prasiddha na mAnI jAya to aprasiddha ataH isa doSa ko dUra karane ke lie sAdhya kI prasiddhi ho jAtI hai| yaha kahA thA sakatA hai ki vA parimApa meM mana zrI samayasmitA hI svIkAra kI gayI hai maTaH patirekI kA prayoga ucita nahIM hai tathApi yAya bhI yaha prayoga hai aisA kahA hai|

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cirasukhAcArya ke anusAra svaprakAzatA kI avadhAraNA aba siddhAntI kevala vyatirekI anumAna kI rakSA karate hue sAdhya ko aprasiddhi ke doSa kA nirAkaraNa karate haiM yA sAdhya kI prasiddhi kevala vyatirekI sthala meM karate haiM / sAdhya kI prasiddhi ke lie udayanAcArya kI rIti se hI agalA anumAna prastuta kiyA jAtA hai-vedyatva kicinniSThAtyantAbhAvapratiyogi, dharmatvAta, zauklyavat vedyatva ( pakSa ) kisI dharmI meM rahane vAle atyantAbhAva kA pratiyogI hai (sAdhya) kyoMki dharma hai (hetu) jaise zuklAva (udAharaNa) arthAt sAdhya ke andara vizeSaNa tathA praviSTa vedyatva kisI adhikaraNa meM rahane vAle atyantAbhAva kA pratiyogI hai kyoMki niyamataH jo dharma hai vaha kisI na kisI dharmI meM rahane vAle abhAva kA pratiyogI hotA hai| jaise zuklatva kA abhAva nIlaghaTAdi meM hai / ise yU bhI saSTa kiyA jA sakatA hai ki vedyatva (dharma) jo vedya padArtha yA dharmI meM hogA aura usa dUsare dharmoM ke dharma kA vedyatva pratiyogI bhI hogA / (jaise zukalatva, zukla dharmI kA dharma hone ke kAraNa nIlaghaTarUpI dharmI meM usakA atyantAbhAva hone se zuklaba nIlaghaTa meM rahane vAle atyantAbhAva kA pratiyogI hotA hai) / ataH jisa dharmI meM rahane vAle atyantAbhAva kA pratiyogI vedyatva hai vahIM avedyatva kI prasiddhi mAna lI jAyegI / yadhapi avedyatvavAn dharmI vizeSa jJAta nahIM hone se yA avedyatva kI sattA ajJAta dharmoM meM hI sahI lekina prasiddha ho jAtA hai / yahA~ para eka svAbhAvika jijJAsA utpanna ho sakatI hai ki svaprakAza kA lakSaNa mAtra avedyatva nahIM hai apitu adyatve sati aparokSayavahAra yogyatvam / taba kyA kAraNa hai ki sAdhya svaprakAza kI siddhi karane ke uddezya se mAtra adyAva kI siddhi kI gyii| isakA sIdhAsAdhA uttara yahI hai ki svaprakAza ke lakSaNa ke aparokSa vyavahAra yogyatva pada meM vivAda nahIM hai kyoMki vedAnta evaM nyAya donoM saMpradAya meM ise mAnA ho gayA hai| vivAda kevala avedyatva pada ko lekara hai / ataH usakI siddhi svaprakAza kI siddhi mAnI jAtI hai / - isI sAdhya kI siddhi eka anya rIti se bhI ho sakatI hai jise nyAya-lIlAvatIkAra kI gati kahate haiN| yaha niyama svIkAra kiyA jAtA hai ki yad-viparyaye asamIhitaprasakti stat kvacinmAnayogyam arthAt jisakA abhAva mAnane para anavasthAdi aniSTa doSoM ko prApti ho baha padArtha avazya hI pramANa kA viSaya hotA hai / anubhUti ke viSaya meM yadi yaha prazna uThe ki vaha anubhAvya (veya) hai ki nahIM aura yadi prazna ke prathama vikalA (anubhUti anubhAvya hai yA vedha hai) kA samarthana kiyA jAya to anavasthAdi doSa kI prApti hotI hai kyoMki anubhUti ko vedya mAnane kA artha hotA hai ki vaha dUsarI anubhUti kA viSaya hai aura phira dUsarI anubhUti tIsarI anubhUti kA viSaya hogI aura tIsarI, cauthI kA aura isa prakAra kahIM bhI avasthiti na hone se anavasthA doSa kI prApti hogI arthAt avedyatA kA abhAva mAnane para anavasthA ho rahI hai / ataH yaha kahane meM alpamAtra bhI saMkoca nahIM karanA cAhie ki avedyatva kisI pramANa kA viSaya hai / avedyasva ke pramANa kA viSaya hone kA artha hotA hai vaha prasiddha hai arthAt vaha kAlpanika vastu nahIM hai| kahIM na kahIM usakI sattA hai| ataH upayukta niyama se punaH sAdhya kI prasiddhi hotI hai / isake uparAnta AcArya sAdhyAprasiddhi ke vAraNa ke lie mahAvidyA anumAna 31 kI

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30 gaurI mukarjI apasthApanA karate haiM / yahA~ yaha prazna uTha sakatA hai ki sAdhya prasiddhi to ho hI gayI, punaH mahAvidyA anumAna kA kyA prayojana ? isake uttara meM yahI kahA jA sakatA hai ki sAmAnya rIti se sAdhya kI prasiddhi jo nahIM mAnanA cAhate yA vakra rIti hI jinhe (naiyAyiko ko) priya ho unake lie mahAvidyA anumAna hai jo unheM balAt ave dhatva kI prasiddhi svIkAra karavAtI hai / mahAvidyA anumAna kA svarUpa hai aba ghaTaH etadghaTAnyatve-sati vedhatvAnadhikaraNAnyaH padArtha vAt , paTavat arthAt "yaha ghaTa" pakSa "isa ghaTa ke anyatva se yukta bAle vadhatva ke anadhikaraNa se anya yA bhinna hai".-sAdhya " kyoMki yaha padArtha hai"--hetu, "paTa kI taraha" -udAharaNa / sAmAnyataH sabhI anumAnoM meM dRSTAnta thA pakSa meM sAdhya evaM hetu kA samanvaya eka taraha se hI hotA hai, jaise parvata bahimAna haiM kyoMki dhUmavatva hai, isa prasiddha sthala meM dRSTAnta mahAnasa meM saMyoga sambandha se dhUma tathA bahi donoM rahate haiM, usI prakAra parvata (pakSa) meM saMyoga sambandha se dhUma tathA bahni donoM rahate haiM, usI prakAra parvata (pakSa) meM bhI saMyoga se dhUma ke rahane ke kAraNa bahi kI siddhi hotI haiN| kintu mahAvidyA anumAna meM dRSTAnta paTa hone se usameM vedyatva rahatA haiM kyoMki vedyatva naiyAyikoM ke anusAra kevalAnvayI hai| kintu sAdhya hai, ghaTa ke anyatva (ghaTa ke atirikta sabhI padArtha) meM rahane vAle vedyasva ke anadhikaraNa kA bheda, isa ghaTa se anyatva viziSTa meM rahane vAlA vedyatva, isa ghaTa se anya meM rahegA aura usakA anadhikaraNa hogA yahI ghaTa , anadhikaraNa se bhinna hogA paTa Adi yA ghara se bhinna sabhI padArtha | ataH paTa meM sAdhya kI prasiddhi isalie hotI haiM, kyoMki usameM pakSa (isa ghaTa) kA meda hai| parantu pakSa meM pakSa kA bheda na rahane se (kyoMki vaha ghaTa, usa ghaTa se anya to ho nahIM sakatA) yahA~ sAdhya kA samanvaya dRSTAnta kI rIti se nahIM kiyA jA sakatA / ataH pakSa meM sAdhya kA samanvaya karane ke lie hameM pakSa se bhinna koI vedhatva kA anadhikaraNa bAdhya hokara mAnanA hogA jo isa ghaTa ke anyatva meM rahane vAle vedyatya kA anadhikaraNa ho / isa prakAra isa kAlpanika sattA (jisameM isa ghaTa se anyatva bhI hai aura usa anyatvaviziSTa meM rahane vAle vedyatva kA anadhikaraNatva bhI hai) se "yaha ghaTa" rUpI pakSa kI bhinnatA bhI ho jAyegI / aisI sthiti meM pakSa meM sAdhya kA samanvaya anAyAsa ho jAyegA / ata: mahAvidyA anumAna ke dvArA yakiMcita padArtha kI siddhi ke uparAnta hI pakSa meM sAdhya kI sividha ho pAI / ataH vaha yatkiMcit padArtha vedyasva kA anadhikaraNa hone se avedyatva kA adhikaraNa ho hI jAyegA yA avedyatva kI usameM prasiddhi balAt ho hI jAyegI aura yaha kahanA ucita hai ki isI uddezya se hI mahAvidyA anumAna kI upasthApanA kI gayI thii| mahAvidyA anumAna ko parIkSaNa sAdhya "etadghaTAnyatvesati vedyasvAnAdhikaraNAnyaH" ko lekara yaha prazna uTha sakatA hai ki itane vistRta sAdhya kA kyA prayojana ? kyoM na mAtra "vedyasvAnAdhikaraNAnyaH" se hI kArya sampanna kara liyA jAya / isake uttara meM yaha kahanA hogA ki mAtra vedyasyAnAdhikaraNAnyA" sAdhya mAnane se aprasiddha vizeSaNatA A jAyegI kyoMki naiyAyika sabhI vastuoM ko vadya mAnate haiM ata: anamAna ke pUrva vedyatva kA adhikaraNa prasiddha nahIM ho sakatA / phalata: "ghaTAnyatve sati " yaha vizeSaNa diyA hai / punaH "ghaTAnyava" ke sAtha " etada" vizeSaNa ko lekara bhApatti ho sakatI hai / lekina yaha Apatti nirmUla hai kyoki " etad " vizeSaNa na dene para pakSa

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citsukhAcArya ke anusAra svaprakAzatA kI avadhAraNA (etad ghaTa) se atirikta anya ghaToM meM siddha sAdhana ho jAyegA / kyoMki sabhI ghaToM meM ghaTAnyatvaviziSTa vedyatva ke anadhikaraNa se bhinnatA siddha hI hai / isa pUrva siddha vastu kI pakSa meM siddhi karanA niSprayojana hone se evaM vivakSita "aveyasva" kI siddhi na hone se siddha sAdhanatA hai / pakSa meM sampUrNa sAdhya kI siddhi karate samaya yaha prazna hogA ki vivakSita " anyatva etadghaTAnyatvena" mAnA jAya yA "vedyasvAnAdhikaraNatvena" mAnA jAya arthAt vizeSaNa ke anusAra anyatra mAnA jAya yA vizeSya ke anusAra / vizeSaNa kA anyatva to sambhava hI nahIM hai kyoMki " ayaMghaTa" meM "etadghAnyatva" kathamapi nahIM hogA isalie "vedyatvAnadhikaraNAnyatvena" hI sAdhya kI siddhi pakSa meM karanA hogA / kyoMki etadvaghaTAyarava pakSa meM bhI prayukta "ayaM" vizeSaNa ko sArthakatA ko samajhAte hue AcArya kahate haiM ki ghaTa mAtra ko pakSa kahane se anya kisI ghaTa ko lekara arthAntaratA ho jAyegA kyoMki dUsarA ghaTa kI "etadghaTAnyatvaviziSTa vedyasvAnadhikaraNa" hogA aura usase " isa ghaTa ' kI anyatA bhI hogii| ataH mahAvidyA anumAna doSarahita haiM / phalataH usase anumita avedyasva prasiddha ho jAtA hai / isa prakAra hama dekhate haiM ki 'avedyatva' rUpI sAdhyAprasiddhi ke vAraNa ke lie vibhinna prayAsa Upara pradarzita kie gaye haiM / punaH anubhUtiH svayaM prakAzA ---isa anumAna meM yaha kahA jA sakatA hai ki isa taraha kisI na kisI rUpa meM sarvatra sAdhya kI prasiddhi mAna lene para to aprasiddha vizeSaNatva doSa hI nahIM hogA / kintu yaha azaMkA samucita nahIM hai kyoki bhUmiH zazaviSANollikhatA, bhUmitvAt-isa kevala vyatirekI anumAna meM sAdhyAprasiddhi kA doSa kahA jA sakatA hai / aisA isalie ki yahA~ zazaviSANa kI prasiddhi kisI bhI rUpa se nahIM kI jA sakatI hai / sAdhyAprasiddhi ke vAraNa ke atirikta pakSAprasiddhi aura hetvAprasidhdi kA bhI vAraNa kiyA jAtA hai / anubhUti donoM matoM meM prasidhda hai ata: pakSAprasiddhi kA prazna hI nahIM hai / hetvaprasiddhi ke nirAkaraNa ke lie (anubhUtitva) hetu ke jitane bhI doSa ho sakate haiM arthAt jitane bhI he svAbhAsa ho sakate haiM sabhI kI upasthApanA karate haiM evaM una sabakA nirAkaraNa karake anubhUtitva rUpI hetu ko pUrNa rUpeNa zuddha pramANita karate haiN| hetvAbhAsa-asiddha (I) AzrayAsiddha 3 --ki anubhUti rUpI pakSa kI prasidhdi hai ataH anubhUtitva rUpI hetu ko AzrayAsiddha nahIM kahA jA sktaa| (2) svarUpAsiddhi 33 anubhUtila ke svarUpa ke sambandha meM yaha prazna svAbhAvika hai ki vaha svarUpataH jAti hai athavA upAdhi / jAti kahI nahIM jA sakatI kyoMki anubhUti eka mAnI jAtI hai, aneka nahIM / aneka kI jAti hotI hai jaise ghara kI ghaTatva yA paTa kI paTava kintu AkAza eka hone se AkAzatva jAti nahIM mAnI jAtI / ise upAdhi bhI nahIM mAnI jA sakatI kyoMki upAdhi kisI ke Azrita hone se upAdhi ke atirikta kisI bhAzraya ko mAnanA hogA / ataH anubhUtitva hetu jAti yA upAdhi na hone se usakA svarUpa hI asidhda ho jAtA hai / ataH svarUpa kA nirNaya na hone se anubhUti rUpI pakSa meM usakI sthiti kaise hogI ? arthAt anubhUtitva (hetu) kI anubhUti (pakSa) meM svarUpa ke abhAva

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32 gaurI mukarjI ke kAraNa nahIM raha pAne se pakSamatA na bana pAne se svarUpAsithida ho jAtI hai| isako samAdhAna yaha kaha kara diyA jAtA hai ki jase kalpabheda se aneka candramAoM kI kalpanA karake caMdatya jAti mAnI jAtI hai| usI prakAra upAdhi bheda se aneka anubhUtiyA~ mAnakara anubhUtitva jAti mAnI jA sakatI hai / aisA karane se advaita kI hAni bhI nahIM hogI aura kAlpanika anubhUtitva hetu se svaprakAza rUpI sAdhya kA sAdhana bhI hogA jaise kAlpanika pratibimba apane bimba kA sAdhaka hotA hai / (3) vyApyAvA sedi34-anubhUtitva hetu meM vyApyatvAsidhdi nahIM hai kyoMki isa prakAra kI asidhdi kI prApti kevala sopAdhika sambandha meM hI saMbhava hotI hai| kevala vyatirekI anumAna meM upAdhi saMbhava hI nahIM hai / ise upAdhi ke lakSaNa vizleSaNa se hI samajhA jA sakatA hai| upAdhi kA lakSaNa sAdhyavyApakarave sati sAdhanAvyApakatvam 35 arthAt sAdhya kI vyApakatA hone se bhI sAdhana kI adhyApakatA kA honA / yaha svayaM anvaya vyatirekI svabhAva kA hai kevala vyatirekI kA sapakSa na hone se sAdhya kI vyApakatA kI sidhi kA sthAna kauna sA hogA ! pakSa (anubhUti) nahIM ho sakatA kyoMki sandigdha sAdhyavAn hI pakSa kahalAtA hai / phira bhI yadi pakSa meM hI sApa kI sidhi mAnI jAye taba to advaita vedAntI jisake sAdhana ke lie isI parizrama aba taka kara rahe the (anubhUti meM svayaM prakAzatA kA honA) usI kI sidhi ho jAtI haiM, bhale hI hetu haz2Ara upAdhi se yukta ho / sAdhana kA avyApaka honA bhI upAdhi ke lie Avazyaka hai / kintu kevala vyatirekI anumAna meM sAdhana pakSa mAtra meM hI rahatA hai / yadi pakSa meM hI upAdhi hai taba vaha sAdhana kA bhavyApaka nahIM ho pAyegI bahika vyApaka hogii| ataH upAdhi pUrNataH anavakAza hone se vyApyavAsiddhi nahIM ho sktii| yadi upAdhi ko sAdhyasadbhAva (jahA~ sAdhya kI upasthiti ho) kI sattA mAnane meM doSa Apanna hotA hai to usase bacane ke lie sAdhyAmAva kI sattA kahane meM koI Apatti nahIM uThAnI cAhie / lekina aisA mAnane meM svaprakAzatva rUpa sAdhya kA abhAva vedyatva hogA aura " bhanubhUtirvadyA vastusvAt ghaTavam" isa anumAna se anubhUti meM vedyatva kI siddhi karanI hogI / jisase " anubhUti svayaMprakAzA anubhUtitvAt " isa anumAna meM prayukta hetu (anubhUtitva). sAdhya (svayaMprakAzatva) kA vyabhicArI ho jaayegaa| kyoMki vyabhicAra 36 kA anumAna karAnA hI upAdhi kA prayojana hai / kintu " anubhUnirvadyA vastutvAt ghaTavat" isa anumAna meM vastutva rUpa upAdhi se sAdhyAbhAva (vedyatva) kA anumAna kiyA jA rahA hai| vastutva meM upAdhisva saMbhava nahIM hai kyoMki kevalAnyayo dharma meM sAdhanAvyApakatva kI upapatti nahIM kI jA sakatI / ataH bhanubhUtitva hetu asiddha nahIM hai| (4) viruddha 37- isa doSa kI saMbhAvanA taba ho sakatI thI jaba anubhUtitva hetu svayaM prakAza rUpI sAdhya ke abhAva ke sthala para hotaa.| jaise ghaTamAdi sAdhyAbhAva sthala hai| kintu vahA~ anubhUtitva hetutA hai nahIM vaha to mAtra anubhUti meM hI hai| ataH hetu ko viruddha nahIM kahA jA sakatA hai|

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cirasukhAcArya ke anusAra svaprakAzatA kI avadhAraNA (5) sAdhAraNa anai kAntika-38 uparyukta viruddha doSa nivAraNa ke sandarbha meM yaha kahA gayA thA ki anubhUtita hetu vedya meM nahIM rahatI hai vahA~ yaha samajha lenA cAhie ki vedyatA vipakSa hone se usase usakI dhyAvRtti ho jAtI hai| ataH sAdhAraNa anaikAntika doSa kA avakAza nahIM raha jAtA kyoMki hetu kA pakSa sapakSa evaM vipakSa meM rahane ke kAraNa hI isa prakAra ke doSa kI utpatti hotI hai| (6) asAdhAraNa bhanekAntika-39 kevala vyatirekI anumAna kA koI sapakSa nahIM hotaa| anu. bhUtitva ke mAtra anubhUti meM rahane se usakI sapakSa se vyAvRtti nahIM kahA jA sakatI hai| ataH asAdhAraNa anekAnika deSa ko nirasta kara diyA jAtA hai| (7) sandigdha anekAntika yA anupasaMhArI40-anubhUti ko anubhAvya yA vedya mAnane para anavasthAdi aniSTa doSa kI prApti hotI hai / isa taka ke kAraNa (isakI carcA pahale ho cukI hai) saMdigdha anekAntikatA kA bhI sthAna nahIM rahatA / yahA~ yaha kahA jA sakatA hai ki anubhUti yadi vedya mAnane para anavasthA doSa AtA hai to use avedya hI mAna liyA jAe aura usI ajJAta sattA se vyavahAra doSa AtA hai to use avedya hI mAna liyA jAe aura usI ajJAta sattA se vyavahAra bhI calA liyA jAya taba to sandigdha anekAntika doSa ke bane rahane kaI Apatti nahIM ho sakatI, jaisA ki udayana ne tAtparyaparizubhidha meM kahA hai ki azAta sattA ke viSaya meM jijJAsA hone para usake vyavahAra Adi hI hetu banAkara anumAna kiyA jA sakatA hai| kintu yahA~ vicAraNIya hai ki pramANa ke binA sattA kA nizcaya kaise ho sakegA / tathA sattA ke nizcita na hone se usa ke viSaya meM vyavahAra hI kaise bana skegaa| jase yaha ghaTa (vyavasAya) aura ghaTa ko jAnane vAlA hU~ (anuvyavasAya , yahI do anubhUtiyA~ anubhava siddha mAnI jAtI haiM, inake atirikta tosarI anubhUti anubhava meM nahIM aatii| aura isa paramparA ko binA tIsarI anubhUti ke (jisase usakA jJAna ho) hI mAna lenA pacegA aisI sthiti meM kisI bhI vastu kA jJAna binA kisI pramANa ke mAna lene kA siddhAnta hI bana jAyagA / isake viparIta yadi anubhUti paramparA ke jJAna ke lie tIsarI anubhUti ko mAna liyA jAya to pahale jaisA anavasthA doSa Apanna hogA / upayukta donoM kaThinAiyoM ko dekhate hue yaha kahA jA sakatA hai ki anuvyavasAya apane vizeSa svabhAva se hI vyavasAya kA vyavahAra calA le sakatI hai, aisI sthiti meM vyavasAya ko svabhAva se hI apanA vyavahAra calA lene meM koI bAdhA nahIM honI cAhie, ataH pUrvapakSa ke sAre tarkA ko nirasta kara anu bhUti ko anubhAvya mAnane para anavasthA doSa hogA " (8) cAdhinasva- usa prabala vipakSa bAdhaka taka kI sahAyatA se sidhdhAntI sandigdha anai kAntika kI parisamApti kara dete haiN| "maiM gharajJAnavAn hU~" "ghaTa jJAta hai" isa prakAra ke pratyakSa se anubhUti meM vedyasva kI pratIti hotI hai / ataH anubhUtitva hetu (jisase avedyatva mAnA gayA hai) bAdhita ho jAtI hai, aisI zaMkA ho sakatI hai| kintu isa prakAra kA AkSepa karanA ucita nahIM hai kyoMki anubhUti kI svayaMprakAzitatA se bhI ukta vyavahAra ho sakatA hai / aura bhI "gharAta hai",

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gaurI mukarjI isa anupayasApa jJAna se ghaTa kI vedya jAnI jAtI hai, anubhUti kI nahIM / yadi anubhUti yA " maiM ghaTajJAnavAna huuN|' isa jJAna meM pratyakSatA mAno bho jAya to bho-usakI vedyatA kA pratyakSa to nahIM hotA / ataH usakI aveyatA bAdhita nahIM hotii| kyoMki yadi anuvyavasAya hI anupavamAyAzrita anusyanasAya ke vedhatva kA pratyakSa karAtA hai taba sthiti dUsarI hogii| ghedyatya sApekSa dharma hotA hai tathA anuvyavasAya usako vizeSaNa hone se usa vedyatA kA grahaNa sarvadA usake vizeSa ke sAtha hI karanA hogA / ataH ukta : anumyavasAya ke vedyatva kA artha hogA anuvyavasAya viziSTa vedyatva, usa prakAra anuvya. basAya kA vedyatva yadi anuvyavasAya viziSTa vedyasva meM rahegA taba vizeSaNa rUpI anuvyavasAya meM bhI-vedyatva mAnanA par3egA tathA anuvyavasAya apane hI vedyasva ko svayaM grahaNa 4 11 kregaa| phalasvarUpa yogAcAra nauccoM ke sidhyAnta se sahamata honA hogA / ataH anubhUti kI vedyatA kA pratyakSa na mAnanA hI budhdhimAnI hai / 3taH hetu bAdhita nahIM hai| (9) satpratipakSasva anubhUti svayaM prakAzA , anubhUtisvAt yannava" isa anumAna meM prayukta hetu anubhUtitva se svayaM prakAza yA avedyarUpI sAdhya kI sidhi hotI hai| yadi kisI dUsare hetu se isI svayaM prakAzarUpI yA avedya sAdhya kI asiddhi dikhAyI jA sake tabhI anubhUtikha hetu ko sampratirakSa kahanA ucita hogaa| isake lie anubhUti vedhA vastatvAta ghaTavat yaha anumAna diyA jA sakatA hai kintu isa anumAna se anubhUti meM vedyasva kI siddhi ke lie "yadvastu tadvedya " yaha vyApti mAnanI hogii| aise avasara meM yaha prazna uThegA ki dhyApti grahaNa karanevAlI anubhUti vyApti grahaNa kartA meM sphurita (prakAzita) hotI hai yA nhiiN| yadi prathama vikalpa ko svIkAra kiyA jAya to yogAcAra baudAbhimata svaprakAzava kI Apatti hogI jise naiyAyika nahIM svIkAra kara sakate / aura yadi vyApti ke grahaNa meM usakI hetutA na mAnI jAya taba vedAnta sammata svayaM prakAzatA ko hI grahaNa karanA hogaa| yadi dUsarA vikalpa mAnA jAya arthAt yaha mAnA jAya ki vyApti grahaNa karanevAlI anubhUti vyApti grahaNa kAla meM sphurita nahIM hotI hai taba to vyApti hI samApta ho jAyegI kyoMki ukta vyApti ke anusAra to sabhI meM (vedyatA sphuraNatA) prakAzatA (honI caahie)| ataH vyA.pta grahaNa karanevAlI anubhUti meM sphuraNatA na mAnane para aura vahA~ vastutva hone para bhI sphuraNava (veyr|) kA vyabhicAra hone se vyApti nahIM bana paaegii| ata: isakA nirgalatAtha yahI hogA ki anabhatitva hetu satpratipakSa nahIM hai / isake atirikta vastukha hetu kevalAnvayI hai ataH usakA koI vipakSa (avedyapadArtha) hogA | vahA~ se vastutva hetu kI vyAvRtti siddha karane ke lie vipakSabAdhaka taka' kA prayojana ho / yadi " vedyasya ko na mAnane para vastutva utpanna nahIM hogA "isa prakAra kA tarka prastuta kiyA jAya to yaha siddhAMta ke dvArA svIkRta nahIM hogA / / isakA kAraNa yaha hai ki svayaMprakAzA bhanubhUti meM vedyasva ko svIkAra kiyA jAtA hai jabaki usameM vastutva mAnA jAtA hai / ataH upayukta ta ' ke AdhAra para anubhUtitva hetu ko kisI bhI mUlya meM satpratipakSa nahIM ThaharAyA jA sakatA hai| isa prakAra svaprakAza ke anumAna meM sabhI prakAra ke hetudoSodabhAvana karake una doSoM kA nirAkaraNa karake AvArya anubhUtiSa hetu ko bhI pariSkRta kara dete haiM yA use nirdaSTa

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citsukhAcArya ke anusAra svaprakAzatA kI avadhAraNA pramANita kara dete haiM / svayaM prakAza ke lie diyA gayA kevalavyatirekI anumAna (anubhUti : svayaMprakAzA.........) ke sAkSya evaM pakSa ko nirduSTatA ko pahale hI pramANita kara cuke haiM ataH ukta kevala vyatirekI anumAna ko pUrNa niduSTa evaM yathArtha jJAna ko janaka ghoSita karane meM pUrA bala mila jAtA hai / Upara diye gaye sAre tarkoM ke bAda bhI cUki naiyAyika ko bhavedya hai (anubhUti) usakI svakAzatA ko nahIM svIkAra karanA cAhate ata: punaH yaha kahate haiM ki yaha sahI hai ki ukta anumAna meM kisI bhI prakAra kA deSa nerdeza nahIM ho pA rahA hai parantu ukta anumAna se'' vaise hI anumAna ko AbhAsa ho rahA hai vaise "baTaH svayaMprakAzaH ghaTAvAt yannaivaM tannaivaM yathA paraH" " anumAna se anumAna kA AbhAsa hI hotA hai vAstavika anumAna nahIM / lekina aisA kahanA sarvathA bhUla hai / ghara zabda ko do artha meM liyA jA sakA hai| (1) vizeSa AkAramAlA loka meM prasiddha ghaTa (2) kisI lokottara meM prasiddha ghara rUpa pakSa ko prathama atha meM grahaNa kiyA jAya to usakA svayaMpa kAza honA pratyakSa pramANa (dekhe jAnA yA sparza karanA) se hI . bAdhita ho jAtA hai arthAt loka meM prasiddha ghara ko koI devakara yA chu kara batA sakatA hai, vaha svayaMprakAza nahIM hai varan dUsare se prakAzita hai| ghaTa rUpI pakSa kA dUsarA kara bhI yukta nahIM hai kyoMki vaha ghaTa pratyakSa kA viSaya na hone se aprasiddha hI hai| aura isa prakAra AzrayAsiddhi kA doSa nirUpita hogA / jaise lokottara vAlA ghaTa (pratyakSa kA viSaya na hone) aprasidhi hai vaise hI avedya anubhUti aprasidhi haiM, kahanA hai, doSapUrNa hai aisA isalie ki anubhUti ko prasidhi nyAya evaM vedAnta (jisakI carcA ho cukI hai) donoM ke yahA~ hai vaha vedya hai yA avedha hai isI meM vivAda hai yA yaha bhI kahA jA sakatA hai ki avedya anubhUti rUpI dharma kI pratidhi hote hue bhI usake dharmAdha (vedyatA athavA avedyatA) ko lekara donoM meM matabheda hai / ataH anubhUtiH svayaM prakAza anumAna kA anumAnAbhAsa kahanA sarvathA anavakAza hone se yaha anubhUti ghoM meM svaprakAzatva dharma kA pramAnanakapramANa hai| kisI bhI prakAra aba vedAntI ko parAsta karane meM kSama nahIM ho pAte haiM taba naiyAyika eka pracalatama taka prastuta karake svaprakAzatva ke pratipAdaka vadAntI ko ubhayataH pAzarajju se jakar3a dene kI ceSTA karate haiN| tarka nimna rupa se prastuta kiyA jAtA hai-yadi svaprakAzava ke viSaya meM koI pramANa nahIM hai taba to vaha apramANita hone se vicAraNIya nahIM hai / dUsarI tarapha yadi usake viSaya meM pramANa hai (jaisA vedAntI dete haiN| taba u pramANa se vedya ho jAne se usakI (svaprakAza kI) svaprakAzitatA samApta ho jaayegii| yaha tarka vedAntI ko ubhayatA pAzarajju meM jakar3ane kI ceSTA mAtra hai / isa para vicAra karane se isa tarka ke. kukSi meM kitanI zakti hai usakA parIkSaNa ho jAtA hai / isa prakAra kI ceSTA kA eka mAtra kAraNa yahI diyA jA sakatA hai ki anubhUti ke svarUpa ko nahIM samajhA gayA hai / ghaTa Adi padArtha pramANa janya sphuraNa janya jJAtatA kA Azraya haiM jo bhA mata hai yA jhAna kA karmahaiM 'jo naiyAyiko ke anusAra hai| isI AzrayatA yA karmatA ke kAraNa hI ghaTa Adi meM

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26 gaurI mukarjI viSayatA hai / lekina jJAna meM karmava yA Azrayatva ke na hone se usameM aisI viSayatA nahIM hai, phira bhI pramANajanya antaHkaraNa kI vRtti kI viSayatA mAnane para bhI svaprakAzatA bAdhita nahIM hotI kyoMki vRtti meM prakAzyatva nahIM hotA apitu vaha pramANajanya - vRttivizeSa usakA hotI hai| yahA~ yaha bhI Apatti hotI hai ki vRtti vyApyatA mAtra hI pramANa nahIM hai bhaviSu ghaTAdivat phalavyApyatA bhI pramANa meM honA Avazyaka hai / kintu yaha kathana nimUla hai kyoMki balavyApyatA evaM prAmANikatA ko tito nalekhita vyApta nahIM kara sakatI yaha nahIM kahA jA sakatA hai ki yahIM nahIM hai yahA~ vahA~ prAmANikatA bhI nahIM hai, phira bhI ve pramANika hI mAne jAte haiM / aura bhI pramANavedya honA svaprakAzatA nahIM hai varan apane aparokSa vyavahAra meM anya prakAza kI nirapekSatA hI svaprakAzatA hai tathA yaha svaprakAzatva sAdhaka pramANagamya hone para bhI usakA bAgha nahIM hai kyoMki vaha pramANAntara nirapekSa hokara apane Azraya ( puruSa ) meM svaviSayaka aparokSa vyavahAra utpanna kara letA hai / ataH anubhUti svayaM prakAzA anumAna meM samasta zaMkAoM kA avakAza ho jAne se yahI svaprakAza ke lie niduSTa pramANa gRhIta ho jAtA hai| kevala vyatirekI anumAna ke vyatirikta anvayavyatirekI anumAna kI bhI upasthApanA anubhUti ko svaprakAza pramANita karane ke lie ki jAtI hai| aisA isalie ki vipakSI kahIM yaha na kaha sake ki mAtra eka anumAna se nahIM anubhUti ko svaprakAzatA pramANita kI gyii| vistAra ke bhaya se anvayavyatirekI kI carcA chor3o jA rahI hai parantu do do pravala anumAnoM kI upasthApanA ke uparAnta aba koI yaha kaise kaha sakatA hai ki anubhUti (yA jJAna) svayaMprakAza hone se aura bharamA jJAnasvarUpa hone se AtmA hI svayaMprakAza hai isameM tanika mAtra bhI sandeha nahIM raha jAnA cAhie / pATha- TippaNa 1. gvAma 1-10. 2. pramANavArtika 2.321. 3. bRhatI pR. 74. 4. dAstAnopasthApat nAmApAsUna 418.19 5. mtiH| 6. fer g. 157. pariNAmamanaH / 7 -rikA-57. 8.mAnaH pakSayatipadAyAdaH -nyAyasUtra a / A. 2 sUtra / 9 yathoktA spannazchalajAtinigrahasthAnopAlambho jalpaH / vahI bha. / A. 2. sU 2.

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cirasukhAcArya ke anusAra svaprakAzatA kI avadhAraNA 10. sapratipakSasthApanAhAno vitaMDA / -vahI a. 1 bhA. 2 sU. 3. 11. khaMDana pR. 81-113. sUkSma kA zAna aneka sthaloM ke kramika jJAna se honA, arthAt sthUloM ko na jAna lene se sUkSma ko Thaka ThIka samajhanA saMbhava nahIM hai / ise prakRta meM ya samajhA jA sakatA hai ki svaprakAza kA jo antima lakSaNa hai vahI nirduSTa (sUkSmatama) hone ke kAraNa use samajhane ke lie sabase adhika doSa yukta ya! sthala usase kama, usase kama isa krama kA anuzaraNa karane se vaha khAlighrAti samajhA jA sakatA hai / 13. alakSya meM lakSaNagamana 14. lakSya ke eka bhAga meM lakSaNa kA apambandha 15. lakSyasvarUpamAtratvAttasya jaDajJAnabAdibhirapi tAvanmAnAGgIkArAca / -nayanaprasAdinI pR. 8 TIkA SaDdarzana, prakAzana pratiSThAnam-vArANasI 1975 16. vyavahAra kA yahA~ artha hai shbdpryog| 17. abhAvastu dvidhA......bhASApariccheda 18. anyonyAmAvastu tAdAtmya pratiyogiko'bhAvaH (arthAt jo abhAva apane pratiyogI ke tAdAtmya kA virodhI hotA hai use anyonyAbhAva kahate haiM jaise ghaTa, paTa nahIM hai yA paTa, ghaTa nahIM hai / vahI) 19. utpattaH prAk kAraNe kAryasyAbhAba (arthAt kArya kI utpatti ke pUrva kAraNa meM kArya kA abhAva honA jaise tantu meM paTa kA abhAva) -tarkabhASA-motIlAla banArasI dAsa,-bArANasI 1986 20. utpannasya kAraNe'bhAvaH pradhvaMsAbhAvaH (arthAta kisI utpanna kAryadravyoM ke naSTa ho jAne para jo usakA abhAva ho jAtA hai vaha dhvaMsImAva kahalAtA hai jaise jaba ghar3A banakara TUTa jAtA hai taba TUTe hue Tukaho. meM ghaDe kA abhAva) 21. kAliko'bhAvo'tyantAmAkaH (arthAt do bastuoM meM traimAlika -bhUna, vartamAna aura bhaviSya - saMbandha ke abhAva ko atyantAbhAva kahate hai, jaise vAyu meM rUpa kA abhAva)-vahIM 22. bhakSamambhavataH keya sAdhakalvaprakalAne / kina pazyati saMsAra tAjJAnakalpitam / -bahadAraNyakopaniSadabhASyakArtika 23. Annado viSayAnubhavo nimatyatva yeti santi dharmAH / 24. phalavyApyatAlakSaNavedyatvasya tathAbhAvArtha tvam | citsukhI pR. 17 SaDdarzanapravacana vArANasI 1975. 25. codanA lakSaNo'rtho dharmaH (vedavAkya hI lakSaNa arthAta pramANa hai jisakA) jaiminIya sUtra / 1.1.2.

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phUTa gaurI mukajI 26. jo vastu indriyagocara nahIM hai usakA pratyakSa nahIM ho sakatA jaise rUpa kA pratyakSa karNendriya nahIM kara sakatA / 27. yathA agnizva hetu dhUmatva kA vyabhicAra ayaHpiNDa meM hai / ataH yatra yatra vahniH tatra tatra dhUmaH yaha vyApti nahIM bana sakatI / 28. kisI prasiddha sAdhya ke lie sadaiva anvayavyatirekI anumAna diyA jAtA hai kevalavyatirekI nahIM / 29. sAdhya, paJca kA vizeSaNa hotA hai jaise patra pakSa kA agni sAdhya hone se agniyukta parvata isa prakAra kA prayoga hotA hai jisase agni-sAdhya spaSTa rUpa se parvata pakSa kA vizeSaNa jAna par3atA hai | ataH usakI (mAdhya) prasiddhi na hone se vizeSaNa kI aprasiddhi hotI hai aura aisA hone se aprasiddhivizeSatA kA doSa kahalAtA hai / 30. hRSya vedAntaparibhASA - anumAna pariccheda / 31. mahAvidyA eka prakAra ke anumAna zailI kA nAma hai / yaha zailI - "navyanyAya" kI pramukha dena hai / jisa prakAra kAlI tArA Adi mahAvidyAoM kI upAsanA se paraloka prApya usI prakAra mahAvidyA anumAna meM bhI sAdhyasiddhi ho pAtI hai yat kiMcit kalyANapUrvaka bhautika jagata meM kalyANa hotA hai, kisI anya kI siddhi hone ke bAda hI pakSa meM sAdhyapadeva pakSe sAdhya sAdhyati mahAvidyAnumAnam / 32. yasya hetoH zabdayo nAvagamyate sa AzrayAsiddhaH tarkabhASA | yaha vaha hetu haiM jisakA asiddha hotA hai, yaha asiddha hetvAbhAsa ke tIna prakAroM meM se eka hai / bAkI do kramazaH svarUpAsiddha aura vyApyatvAsiddha hai / AzrayAsiddha kA udAharaNa hai-nAravindaM surabhi aravindatvAt arthAt gagana kA kamala sugandhita hai kyoMki kamala hai / lekina gagana kA kamala asiddha hone se Azraya yA pakSa hI asiddha hotA. hai ataH vaha hetu jo ( bhasiddha) Azraya meM sAdhya ke sAbanArtha prayukta huA hotA hai AzrayAsiva ho jAtA hai / 33. svarUpAsiddhastu sa ucyate yo heturAzraye nAvagamyate tarka bhASA hI jisa hetu kA pakSa meM abhAva ho use svarUpAsiddha kahate haiN| jaise zabda anitya hai kyoMki usakA cAkSuSa hotA hai / isa anumAna meM cAkSuSatva hetu zabda ke viSaya meM svarUpataH asiddha hai - ataH hetu svarUpAsiddha ho jAtA hai / 34. vyApyatvAsiddhastu sa eva yatra hetorvyAptirnAvagamyate - tarka bhASA. . jisa hetu meM upAdhi hone se vyApti siddha na ho use vyApyatvAsiddha kahate haiM jaise parvata meM dhuA~ hai kyoMki gIlI lakar3I (upAdhi) se jalAI gayI Aga hai / isa anumAna meM after hetu gIlI lakar3I upAdhi se yukta hone ke kAraNa vyApyakhA siddha hai / 35 taka saMgraha - upAdhi lakSaNa | 36. vyabhicArasyAnumAnamupAdhestu prayojanam kArikA 40 nyAyasiddhAntamuktAvalI /

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citsukhAcArya ke anusAra svaprakAzatA kI avadhAraNA 37. 39. sAdhyaviparyayavyApto hetuviruddhaH / tarka bhASA jaba sAdhya kA sAdhana karane ke lie kisI aise hetu kA prayoga kara diyA jAtA hai jo sAdhya se na hokara sAdhyAbhAva se hotA hai taba vaha hetu viruddha kahalAtA hai / jaise zabda nitya hai kyoki kAya' hai| kAryatva hetu sAdhya nitya se vyApya nahIM hai varan sAdhyAbhAva anitya se vyApya hai arthAt jo kArya hotA hai yaha anitya hI hotA hai / "sAdhyaviparyayacyApto hetuvirudhaH" tarkabhASA pakSasapakSavipakSavRddhiH sAdhAraNa:-tarka bhASA 38. savyabhicAra yA anai kAntika hetvAbhAsa ke tIna prakAra meM se yaha eka prakAra hai| sAdhAraNa anai kAntika vaha hetu hotA hai jo pakSa, sapakSa aura vipakSa tInoM meM rahatA ho / jaise zabda nitya hai kyoki prameya hai jaise AkAza / isa anumAna meM prameyatva hetu pakSa zabda, sapakSa AkAza va bipekSa. ghaTa Adi anitya padArtha tInoM meM rahatA hai| asAdhAraNAnakAntikaH sa eva yaH sapakSavipakSAbhyAMyAvRttaH pakSa eva vartate -taka bhASA asAdhAraNa anai kAntika, anaikAntika kA dUsarA prakAra hai, yaha vaha hetu hotA hai jisako sapakSa evaM vipakSa donoM se vyAvRtti hotI hai aura mAtra pakSa meM sattA rahatI hai. jaise bhUmi nitya hai, kyoMki usameM gandha hai isa anumAna meM gandha hetu asAdhAraNa bhane kAntika hai kyoMki vaha AkAza rUpI sapakSa (jo nizcita rUpa se nitya hai) va jala rupI vipakSa (jo nizcita rUpa se anitya hai) meM na raha kara mAtra pakSa bhUmi meM rahatA hai| 40. anvayavyatirekadRSTAntarahito'nupasaMhArI |-taka saMgraha anvayavyatireka udAharaNa zunya hetu arthAt pakSamAtra meM hetu kA honA kintu pakSa meM sAdhya sandigdha hai tathA udAharaNa koI nahIM hai| ataH hetu duSTa mAnA jAyegA, jaime sabhI anitya hai kyoMki prameya hai| caki yahA~ sabhI' pakSa haiM ataH udAharaNa kahA~ se milegA ? 41. yasya pratyakSAdipramANena pakSe sAdhyAbhAvaH paricchinnaH |-tk bhASA jaba kisI anumAna kA hetu anumAnetara pramANa se khaMDita yA bAdhita hotA hai taba vaha anumAna doSapUrNa hotA hai aura usa doSa ko bAdhita kahate haiM / jaise agni zItala hai kapoMki kArya hai, isa anumAna kA khaMDana agni ke pratyakSa pramANa (sparza) se hotA hai| 42 yasya pratipakSabhUna hetvantara vidyate |-tk bhASA jaba kisI hetu ke sAdhya ke viparIta artha kA sAdhaka anya hetu vidyamAna hotA hai taba hetu (Ardhya ke sAdhanAtha prayukta) satpratipakSa kahalAtA hai / jaise zabda kI nityatA kA (AkAza kI bhAMti adRzya hone se) khaDana (arthAt zabda kI anityatA) ghaTa kI bhAMti eka kAya' hone se hotA hai| 43. tvajJAna tavA parokSavyavahArayogyatve sati vedya na bhavati jJAnalyAnmadIya jJAnavat (ApakA jhAna pakSa) Apake aparokSa vyavahAra kI yogyatA se yukta vedyatva bolA nahIM hai (sAdhya) kyoMki jJAnatvavAlA hai (hetu) jaisA merA zAna (udAharaNa) / --ci. pR. 36.

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zatapadI praznottara paddhati - eka avalokana * rUpendrakumAra pagAriyA zatapadI praznottara paddhati jaina zvetAmbara aMcalagaccha kI samAcArI evaM unake dvArA mAnya siddhAntoM ko bhAgamAnusAra siddha karanevAlA prAcIna grantha hai / isa granthakA racanA samaya vi saM. 1294 hai / yaha grantha aba taka aprakAzita hai / isakI tADapatra para likhI huI tIna cAra pratiyA~ evaM kAgaja para likhi gaI kaI pratiyA~ bhaNDAroM meM milatI hai / pATaNa jaina jJAna bhaNDAra kI do tADapatrIya pratiyoM meM eka saMghavI pADe kI tADapatrIya pratikA lekhana saMvata 1306 hai / anya prati meM lekhana saMvata nahIM hai maine isa grantha kA saMzodhana sampAdana isI prati se kiyA hai| isa grantha kI khAsa vizeSatA yaha hai ki isa ke tIna saMskaraNa hue hai| prathama saMskaraNa tapadikA ke nAma se prasiddha hai / isa grantha ke kartA A0 dharmaghoSasUri the / isakA racanA kAla saM. 1263 hai / isakI bhASA prAkRta thI / vartamAna meM yaha saMskaraNa anupalabdha hai / isakA dUsarA saMskaraNa A0 mahendrasiMha ne kiyA / A0 mahendrasiMhasUra bhA dharmaghoSasUra ke paTTadhara the / unhoMne apane pUrvavartI AcArya ke dvArA banAyA huA yaha grantha dekhA / unheM lagA ki acchako samAcArI evaM mAnya siddhAntoM ko zastrapramANoM se siddha karanevAlA tathA anya gacchoM kI samAcArI ko tulanAtmaka dagase prastuta karanevAlA yaha anupama grantha hai / kintu isakI bhASA prAkRta haiM evaM viSaya vivecana bhI ati gambhIra hai| ataH ise bhAva aura bhASA kI dRSTi se sarala banAnA cAhie / yahI socakara unhoMne A dharmasUrIkRta zatapadI ko nUtana zailI meM tathA sarala saMskRta bhASA meM taiyAra kiyA hai / unhoMna dharmaghoSasUri kRta zatapadI ke sabhI praznoM ko apane grantha meM samAviSTa kiyA aura jo prazna aura uttara vistRna the unhe saMkSipta kiye aura saMkSipta kintu upayogI aMza the unakA vistAra kara 5200 zloka pramANa praznottara paddhati se ise taiyAra kiyA / A mahendrasiMha sUri apane samaya ke uccakoTi ke vidvAna the / inheM kaI Agama kaNThastha the / ve apane 1 ziSyoM ko binA pustaka kI sahAyatA se hIM par3hAte the| unhoMne apane jIvanakAla meM kaI granthoM kI racanA ko thI / gurUguNaSada triMzikA, aSTottaritIrthamAlA, svopajJavRtti, vicArasaptatikA, catuHzaraNa tathA AturapratyAkhyAnAvari, zatapadI, manaHsthirikaraNaprakaraNa Adi grantha unakI jJAna garimA ko prakaTa kara rahe haiN| zatapadikA kA tIsarA saMskaraNa laghu zatapadikA ke nAma se prasiddha hai / isameM 52 prazna bRhadazanapada se liye haiN| apanI ora se sAta naye praznoM kA samAveza kara 1570 zloka pramANa vi saM. 1450 meM mahendraprabhasUri ke paTTadhara zrI merutuMgasUri ne laghuzatapavikA ke nAma * a. bhA. prAkRta evaM jainavidyA pariSad (vArANasI), meM par3hI huA zodhaprabandha tA. 1-1-88

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rUpendrakumAra pagAriyA se racanA kI hai / isameM satraha prakAra kI pUjAvicAra, pustakapUjAvicAra, AratImaMgaladIpavicAra mAlodghATanavicAra, sAdhupatikramaNavicAra, isa prakAra sAta praznoM kA vizeSa rUpa se vivecana kiyA hai| sAtha hI isameM kucha aitihAsika ghaTanAoM kI sUci bhI dI hai / jo bar3I mahatva zatapadI kA sAra aura paricaya zatapadI grantha meM 117 praznoM ke zAstrIya pramANoM ke sAtha uttara diye hai| inhoMne Agama, TIkA, bhASya, Ni, prakaraNa Adi sau granthoM se uddharaNa lekara apanI bAta ko pramANita kiyA hai| unake samaya meM upalabdha kintu vartamAna meM anupalabdha aise kaI granthoM ke uddharaNa isa grantha meM milate haiM / tathA kaI grantha vartamAna meM upalabdha haiM, kintu aprakAzita sthiti meM grantha. bhaMDAroM kI zobhA meM abhivRddhi kara rahe haiN| sAtha hI isa grantha meM saMvata ke sAtha kaI aitihAsika ghaTanAoM kI bhI sUcI dI gaI hai / itanA hI nahIM bArahavIM sadI meM pracalita jaina saMpradAyoM kI vibhinna 57 mAnyatAoM kA bhI isa meM ullekha kiyA hai, jisa se hameM usa samaya kI sAmAjika evaM dhArmika sthiti kA patA lagatA hai / zatapadIkAra ne mukhyataH apane grantha meM jina pratimA, jina pUjA, parva, tithi, zrAvaka evaM sAdhuoM ke AcAra, evaM unake apavAda tathA utsargamArgakI vistRta rUpa se praznottara 'paddhati meM carcA ko hai| inake dvArA sUcita samAcArI ko pUrNimAgaccha, sArdhapUrNimA gaccha, Agamagaccha, nADolagaccha evaM vallabhIgaccha ke. ' AcAryoM ne bhI mAnyatA dI thii| zatapadI kAra ne jina viSayoM kI vistRta rUpase carcA kI hai unakA saMkSipta sAra yaha haipratimAviSayaka vicAra 1. pratimA saparikara aura aparikara donoM vaMdanIya hai| 2. pratimA meM basvAMcala karanA Avazyaka hai| 3. sAdhuoM ko pratimA kI pratiSThA nahIM karanI cAhie / 4. dIpapUjA, phalapUnA, tathA bIjapUjA nahIM karanI cAhie / 15. bali nahIM car3hAnA cAhie / 6. taNDUla (cAvala) se tathA patra se bhI pUjA ho sakatI hai| 1. pArzvanAtha kI mUrti meM sAtaphaNe aura supArzvanAtha kI mUrti meM pAMca phaNe hI karAnI caahie| 8. sAmAnyataH jina pUcA trisaMdhyA meM hI karanI cAhie / kAraNavaza pUjA bhAge pIche bhI kI jA sakatI hai| 9. devoM kI taraha hI zrAvaka ko caitya vandana karanA cAhie / 10. rAtri meM pUjA nahIM karanI cAhie / 11. nizrAkRta caitya tathA anizrAkRta caitya dono hI vandanIya hai| jaina paramparA meM eka pakSa aisA bhI thA jo saparikara pratimA ko hI pUjanIya mAnatA. thaa| parikara rahita pratimA ko pUjanIya nahIM mAnatA thA / zatapadIkAra ne zAstrIya pramANoM se yaha siddha kiyA hai ki pratimA cAhe saparikara ho yA aparikara. donoM hI vandanIya hai|

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zatapadI praznottara paddhati-eka avalokana digambara jaina mAnyatA ke anusAra vastrarahita pratimA hI pUjanIya hai| pratimA para bastra yA alaMkAra nahIM hone cAhie / zatapadIkAra kA kahanA hai ki vastra evaM alaMkAroM se yukta pratibhA bhavya divya evaM AkarSaka lagatI haiN| aisI bhavya evaM samasta alaMkAroM se vibhUSita pratimA ke darzana se vyakti ke mana meM adhika prasannatA utpanna hotI hai| vyakti jitanA adhika prasannatA kA anubhava karatA hai utanI hI vaha karma kI nirjA adhika karatA haiN| jina pratimA kI pratiSThA zrAvaka ko hI karanI cAhie sAdhuoM ko nahIM / 'usa samaya kaI sAdhu tathA AcArya svayaM apane hAthoM se mUrti kI pratiSThA vidhi karate the aura karavAte the| zatapadIkAra ne zAstrIya pramANoM se siddha kiyA hai ki pratiSThA meM sacitta jala, agni aura vanaspati kA upayoga hotA hai / ye kArya jAdhu samAcArI ke viruddha hai ataH sAdhu ko aisI sAvadha pravRtti meM nahIM paDanA cAhie / sAtha hI phala se dIpa se yA bIja se jina pUjA nahIM karanI cAhie kyoMki phala se dIpaka jalAne se tathA bIja ke sajIva hone se isameM aneka jIvoM kI hiMsA hotI hai| ataH ina sajIva padArthoM se jinapUjA nahIM karanI cAhie / rAtri meM jina pUjA nahIM karanI cAhie aura pUjA ke nimitta dIpa bhI nahIM jalAnA cAhie | aura maMgala AratI bhI nahIM utAranI caahie| kyoMki dIpaka meM aneka trasaaura sthAvara jIvoM kI hiMsA hotI hai| caityavandana kI vividha vidhiyA~ jaina samAja meM pracalita thI aura hai / unako visaMgatatA ko haTAne ke lie aura unameM ekarUpatA lAne ke lie unhoMne kahA-rAjapraznIya sUtra meM sUryAbhadeva ne tathA jIvAbhigama sUtra meM vijaya deva ne jisa prakAra jina pratimA ke sAmane caityavandana kiyA vaisA hI caitya indana zrAvaka ko karanA cAhie | anya prakAra se nahIM / _ kucha vyakti aisA mAnate the ki zrAvaka ko dharma kriyA karate samaya mukhavastrikA rajoharaNa tathA sthApanAcArya avazya rakhanA cAhie / zatapadIkAra ne kahA-dhArmika kriyA sAmAyika Adi , karate samaya zrAvaka mukhastrikA tathA rajoharaNa ke kArya vaha uttarIyavastra se yA vastra ke aMcala se bhI kara sakate haiM ! zrAvaka ke lie sthApanAcArya kA vidhAna Agama meM kahIM bhI nahIM AtA ataH isakA rakhanA nirarthaka hai| zrAvakako trividha trividha rUpa se sAdhukI taraha hI mithyAtva kA parityAga karanA cAhie / zrAddha, deva, devI, pUjana, bali caDhAnA Adi saba mithyAtva hai ataH inakA zrAvaka ko sarvathA tyAga karanA cAhie / upadhAna aura mAlAropaNa usa samaya bhI vizeSa rUpa se pracalita the aura Aja bhI hai / unhoMne isa viSaya meM apane vicAra prakaTa karate hue kahA ---upadhAnataya aura mAlAropaNa zAstra virUddha hai ataH zrAva ko yaha nahIM karanA cAhie / tathA sAdhuko bhI isa zAstraviruddha vidhi kA vidhAna nahIM karanA cAhie / zrAvaka ko aSTamI, pUrNimA jaisI tithiyoM meM hI pauSadha karanA cAhie anya dinoM meM nhiiN| sAmAyika kA samaya kevala de| hI ghar3I hai / de| ghar3I se adhika sAmAyika nahIM ja

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rUpendrakumAra pagAriyA hotI / sAtha hI zrAvaka ko prAtaH tathA saMbhyA ke samaya hI sAmAyika karanI cAhie do se bhaSika bAra zrAvaka ko sAmAyika nahIM karanI cAhie / kucha loga zrAvaka ko sUtra paDhane yA paDhAne kA niSedha karate the| zatapadIkAra ne viSaya meM thoDI chaTa dete hue kahA "zrAvaka Avazyaka niyukti, cUgi tathA sUtroM ke alApaka pada sakatA hai| sAdhu bhI zrAvaka ko maryAdita evaM unake upayogI zAstra par3hA sakatA hai|" AvazyakacaNi meM balAyI gaI vidhi ke anusAra hI zrAvaka ko SaDAvazyaka karanA caahie| sAdhu ke upAzraya meM striyoM ko khaDe khaDe hI vandana karanA cAhie / sAdhu ke upAzraya meM striyoM ko baiThanA yA ghuTane Teka kara vandana karanA zAstra viruddha hai / mUrti ko vandana eka khamAsamana se bhI ho sakatA hai| zrAvaka dvAdazAvarta rupavandana sAmAnya sAdhu ko bhI kara sakatA hai| prAyazcita kA vidhAna sAdhu ke lie hI hai yaha kathana ucita nahIM / zrAvaka bhI sAdhu kI taraha apane pApoM kA prAyazcita kara sakatA hai| parvatithiviSayakadhicAra tIrthakaroM ke janma, cyavana, dIkSA, jJAna evaM nirvANakalyANaka nahIM manAne cAhie / jo jinakalyANaka manAte haiM ve zAstra viruddha karate haiN| bhAmoja aura caitra mAsa ke adhyAhikA pavana manAye jAya / sAMvatsarika pratikramaNa ASADhI pUrNimA se 50 ve dina hI karanA cAhie / cAturmAsa vihAra pUrNimA ke dina hI karanA cAhie tathA pUrNimA ko hI pakkhI mAnanI cAhie / catudazI ko nahIM / / laukika paMcAMga nahIM mAnanA caahie| kyoMki laukika paMcAMga meM jaina siddhAnta ke virUddha bhaneka bAte AtI haiN| bhadhika mAsa pauSa yA aSADha ko hI mAnanA cAhie / adhika mAsa meM vIsApajUSaNa arthAt bhAdrapadasuda 5 ke dina hI saMvatsari parva manAyA jAya / sAdhu ke cAra viSayaka apavAda sAdhu ko bAMsa kA hI daNDA rakhanA cAhie aisA ekAnta niyama nahIM hai kASTha kA bhI rakhA jA sakatA hai| sAdhu ko parva ke dinoM meM hI caityabandana karanA cAhie / pratidina bandana ke lie vaizya meM jAne kI AvazyakatA nahIM hai| sAdhu ko dravya stava karane yA karavAne kA zAstra meM niSedha hai| jina bhagavAna ke sAmane nATaka. gIta nRtya Adi karavAnA dravya stava hai / arthAt dravya stava sAdhu ko trividha trividha rUpa se nahIM karanA caahie| sAdhu ko caityavandanA tIna zlokavAlI stuti se hI karanI caahie| kyoMki sAdhu malamalIna evaM asnAta hote haiM ataH alpa stuti karake use turata caitya se nikala jAnA cAhie / sAdhu ko caityavandana meM kRtrima stuti arthAta Adhunika sAdhuoM ke dvArA banAI gaI stutiyoM nahIM bolanI cAhie /

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zatapadI praznottara paddhati eka avalokana do se kama sAdhuoM ko evaM tIna se kama sAdhviyoM ko nahIM vicaraNA cAhie / cAturmAsa ke pazcAt zeSa kAla meM bhI sAdhu sAdhvI pITha, phalaka Adi kA upayoga kara sakate haiM / sAdhu ko apane upAzrayoM meM gIta, nRtya vAdyavAdana Adi nahIM karavAnA cAhie / sAdhu tathA sAdhvI ko kamADavAlI vasti meM hI rahanA cAhie / 45 kucha AcArya dIkSA lene ke bAda sAdhvI kA prathama loca svayaM apane hAthoM se karate the / zatapadIkAra ne kahA- sAdhvI kA loca sAdhvI ko hI karanA cAhie / sAdhuoM ko nahIM jo aisA karate haiM ve zAstra viruddha karate haiM / sAdhu ko hAtha paira Adi nahIM dhone cAhie | kyoMki zAstra meM sAdhu ko hAtha paira dhonA manA haiM | bhikSA lAne ke samaya meM hI sAdhu ko AhAra karanA cAhie / anya samaya meM nahIM / zatapadIkArane sAdhuoM ke AcAra meM nimna apavAda bhI sUcita kiye haiM / 1. sAdhu pustaka, lekhanI, syAhI tathA unakI surakSA ke upakaraNa rakha sakatA hai / 2. pAtra meM lagAne ke lie yadi khaMjaNa lepa nahIM milatA haiM to anya lepa bhI lagA sakatA haiM / 3. sAdhu kAraNavaza sthira (bhIta staMbha ) athavA cala pITha phalaka kA AdhAra lekara baiTha sakatA hai / 4. yadi sAdhu ko RSabha kalpanAvAlI vasati nahIM milatI haiM to vaha anya vasati maiM bhI raha sakatA haiM / 5. bAhara varSA varasa rahI ho to bhI sAdhu upAzraya meM AhAra kara sakatA hai / 6. sUtrArtha paurUSI meM bhI sAdhu dharmadezanA de sakatA hai / 7. kAraNavaza sAdhu, sUtrapaurUSI meM artha aura artha paurUSA meM sUtra paDha sakatA hai / 8. sAdhu mAtraka, vAsatrANa ghaDA, sUI, kaicI, karNa rAdhikA, pAdalekhanikA Adi upakaraNa apane pAsa rakha sakatA hai / 9. kAraNavaza sAdhu mAsakalpa ko kama yA adhika bhI kara sakatA hai / 10. nImodaka se bhI sAdhu vastra Adi dho sakatA hai | ( nInodaka chata se gIrA huA varSA kA pAnI ) / 11. kAraNavaza sAdhu apane nivAsa kA dvAra banda kara sakatA hai aura khola bhI sakatA hai / 12. kAraNavaza sAdhu pAsasthe (zithilAcArI) ko vandana kara sakatA unase bAtacIta bhI kara sakatA hai aura unakI vasati meM nivAsa bhI kara sakatA hai / 13. tumbe kA kaNTha sInA yA usameM dorA bAndhanA zAstra virUddha nahIM hai / 14. cUhe Adi se bacane ke lie sAdhu apane AhAra Adi ko khUMTI para bhI TAMga sakatA hai / 15. kAraNavaza sAdhu apane pAsa auSadha Adi bhI rakha sakatA hai / - 16. sAdhu lekha yA sandeza bheja sakatA hai /

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rUpendrakumAra pagAriyA 17. saMvarasari taka meM sAdhu ko avazya loca kara lenA cAhie / 18. kAraNavaza sAdhu madhura, snigdha aura pauSTika AhAra bhI kara sakatA hai / 19. sAdhu ko nainatya dizA meM hI sthaM Dala jAnA cAhie aisA ekAnta niyama nahIM haiN| anukUlatA na ho to anya dizA meM bhI sthaMDila jA sakatA hai| 20. sAdhuoM ko ekAMgika rajoharaNa nahIM mile to anekAnika, bhI grahaNa kara sakatA hai| 21. sAdhu tumbe ke pAtra ke sivA anya bhAlepita pAtra meM bhI bhojana kara sakatA hai / 27. sAdhu bhikSA ke lie gAMDe lagAkara jholI banA sakatA haiM / 23. sAdhu dazAyukta vastra le sakatA haiM kintu usakA upayoga nahIM kara sakatA / 24. sAmAnyataH sAdhu, sAdhvI ko nahIM par3hA sakatA kintu kAraNavaza unheM par3hA sakatA hai aura Agama kI vAcanA bhI de sakatA hai| 25. kAraNavaza sAdhu prAvaraNa (kambala yA duzAlA) bhI ora sakatA hai| 26. sAdhuoM ko jainakuloM meM hI bhikSA lenI cAhie aisA ekAnta niyama nahIM hai / sAdhu jainetarakuloM meM bhI bhikSA le sakatA hai / 27. bImArI Adi kAraNa se sAdhu phalAdi bhI grahaNa kara sakatA hai| 28. sAdhu ko tRtIya prahara meM hI bhikSA ke lie jAnA cAhie aisA ekAnta niyama nahIM hai anya prahara meM bhI bhikSA ke lie jA sakatA hai| 29. sAdhvI jisa kSetra meM nivAsa karatI ho usa kSetra meM sAdhu ko nahIM rahanA cAhie aisA ekAnta niyama nahIM haiN| 30. eka hI ghara meM eka se adhika saMghADe ko nahIM jAnA cAhie aisA ekAnta niyama nahIM hai| _31. sAdhu ko saMsRSTa hAtha se yA saMskaTa kaDachI Adi se hI AhAra lenA cAhie aisA ekAnta niyama nahIM hai / asaMsRSTa hAtha yA kar3achI se bho sAdhu AhAra grahaNa kara sakatA hai| 32. samartha hone para bhI yadi sAdhu yA zrAvaka pava dinoM meM tapa nahIM karatA hai to vaha prAyazcitta kA adhikArI hotA hai / yaha niyama bAca, vRddha glAna Adi ke lie lAgU nahIM hotaa| ____33. namotthuNaM meM "divAttANa' saraNa gaI pAhA" namo jinANa' jIya bhayANa tathA "je aiyAsiddhA" ye jo pATha hai, unheM nahIM bolane cAhie / 34. namukkAra maMtra meM "havaha maMgala" ke sthAna meM "hoi maMgale" hI bolanA cAhie / 35. sAdhu ko eka hI bAra bhojana karanA cAhie yaha ekAnta niyama nahIM hai| kAraNavaza vaha eka se adhika bAra bhI AhAra kara sakatA hai| isake atirikta inhone nimna bAtoM para apane maMtavya likhe haiM--- 1. jinAjJA kI pramANatA 3. AcaraNA vaicitrya vicAra 3. asaThAcaraNa ke lakSaNa tathA usake dRSTAnta 4. haribhadrasUri tathA devasUtikI AcaraNA viSayaka apane vicAra / 5. municandrasUri tathA devasU kI AcaraNA viSayaka apane maMsadhya / 6. upadezamAlA viSayaka apane vicAra /

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zatapadI praznottara paddhati-eka avalokana 7. khataragacchamatamImAMsA 8. digambaramata samIkSA 9. aMcalagaccha tathA bahadgaccha kI utpatti kA itihAsa ina saba bAtoM kA A0 mahendrasiMha sUri ne tulanAtmaka evaM tAvika rUpa se AgamoM ke uddharaNa ke sAtha vivecana kiyA hai / Agama, niyukti, carNi,bhASya evaM TIkAoM kA tathA prakaraNa granthoM kA gaharAI ke sAtha adhyayana kara apanI mAnyatAoM ko zAstra pramANoM se siddha kiyA hai| zatapadI meM karIba sau granthoM ke nAma aura unake uddharaNa prastuta kiye haiN| inhone jina granthoM ke uddharaNa diye haiM unameM se kucha grantha zatapadIkAra ke samaya maujUda the kintu vartamAna meM anupalabdha hai| jaise_1. pratiSThAkalpa (A0 haribhadrasUri) 2. ,,, (samudrAcArya) 3. samyaktvakulaka (pUrNimA 10 varddhamAnAcArya) 4. AvazyakamImAMsA (cirantanAcArya) 5. darzanasattari (vardhamAnAcArya) 6. Avazyaka TippaNaka 7. yogasaMgraha 8. yogasaMgrahacaNi 9. cirantana kalpavallI (44000 hajAra iloka pramANa grantha) 10 yApanIyataMtra 11. jIvAbhigama carNi 12. cheda sUtra kI huNDiyA~ Adi...... upalabdha kintu aprakAzita grantha ye haiM1. vyavahArasUtra carNi 2. paMcakalpa caNi 3. mahAnizItha sUtra (jarmana meM prakAzita) 4. pAkSika cUrNi 5. kalpasAmAnya cUrNi 6. kalpavizeSa cUrNi 7. paJcAzaka TIkA Adi hameM ina anulabdha granthoM kA patA lagAnA cAhie / tathA upalabdha aprakAzita granthoM ko prakAzita karanA cAhie / AcAya mahendrasiMha sUri kA samaya vi. saM. 1237-1309 taka kA hai| inake samaya meM mUrtipUjaka samAja 84 gacchoM meM vibhakta thA / 84 gacchoM kI vibhinna mAnyatAe~ unake AcAra, vicAra usa samaya ke jaina samAja meM pracalita the| AcAra eva vicArabheda ke kAraNa eka gaccha dUsare gaccha ke sAtha vAda vivAda karatA thaa| eka AcArya dUsare AcAya ke

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48 rUpendrakumAra pagAriyA sAtha vAgayuddha meM utaratA thA / isa dhArmika yuddha se vitaMDAbAda se AcArya mahendrasiMha sari bakhe vyathita the / ve rahate haiM- hamAre saMpradAyoM meM se kaI AcAra evaM vicAroM kA vaicizya dRSTigocara hotA hai| aura sabhI apane apane vicAroM ko sasya batAte haiM to kina vicAroM ko mAnA jAya / merI dRSTi se jo vicAra zAstrIya ho use hI mAnanA cAhie / isI se hI samAja meM zAMti sthApita ho sakatI hai| mA. mahendrasiMha sUri ne usa samaya kI 50 vibhinna pracalita mAnyatAe~ apane grantha meM 1. koI sAdhu caitya meM nivAsa karatA hai to dUsarA sAdhu caitya nivAsa ko muni kalpa ke virUddha mAnakara zrAvakoM ke lie banAI gaI vasati meM hI nivAsa karatA hai| 2. eka namokkAra maMtra meM 'havai maMgalaM' bolatA hai to dUsarA 'hoi maMgalaM' 3 kaI catpabandana meM 'namaH zrI barddhamAnAya, namaH tIrthebhyaH, namaH pravacanAya, namaH siddhebhyaH aise cAra pada bolate haiM, koI eka hI pada bolatA hai to koI eka bhI pada . nahIM boltaa| 4. kaI namaskAra maMtra kA upadhAna mAnate hai| to kaI upadhAna ko zAstravirUddha kahakara usakA niSedha karate haiN| 5. eka apane hAthoM se mAlAropaNa karate haiM / koI dUsaroM ke hAthoM se 'mAlAropaNa karavAte haiN| tIsarA pakSa mAlAropaNa ko hI zAstra ke pratikUla mAnakara usakA niSedha karatA hai| 6. eka pakSa pratikramaNa meM 'Ayariya uvajjhAe' Adi gAthAeM bolatA hai| dUsarA pakSa nahIM boltaa| 1. eka pakSa sAdhvI kA prathamaloca gurudvArA ho. honA cAhie aisA mAnatA hai to dUsarA pakSa sAdhvI kA loca sAdhvI ko hI karanA cAhie aisA mAnatA hai| 8. eka pakSa jina snAna paJcAmRta se mAnatA hai dUsarA pakSa gandhodaka se| 9. eka pakSa zrAvaka kA zikhAbandha mAnatA hai to dUsarA pakSa kalazAbhimaMtra karanA mAnatA hai| tIsarA pakSa donoM bAtoM ko nahIM maantaa| 10. eka pakSa jina pratimA ko ratha meM rakhakara chatra caMvara ke sAtha gA~va meM ghumAtA hai, dimAlI kI pUjA karatA hai / bali phekatA hai / to dUsarA pakSa ina saba bAtoM kA niSedha karatA hai| 11. eka pakSa pratyeka pratyAkhyAna meM 'vosirAmi' aisA bolatA hai| dUsarA pakSa pratyAkhyAna ke anta meM 'vosirAmi' aisA zabda bolatA hai| 12.. eka pakSa pratyAkhyAna meM "vigaIo paccakkhAmi" aisA pATha gholatA hai to dUsarA pakSa giIo sesiyAo paccarakhAmi aisA pATha colatA haiM / ___ 13. eka pakSa eka parikara meM eka hI jina bimba banAnA mAnatA hai to dUsarA pakSaeka hI parikara meM 24 tIrthakara tribimba paMcatIrthI sattarisayabara (170 tIrthakara) banAne kA vidhAna karatA hai|

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zatapadI prabhora paddhati eka avalokana 49 14. eka pakSa eka gUDhamaNDapa tathA tIna dvAra banAne kA vidhAna karatA hai dUsarA pakSa eka hI dvAra kA vidhAna karatA hai| 15. eka pakSa eka mandira meM eka hI pratimA kI sthApanA karatA hai to dUsarA pakSa aneka pratimA kI sthApanA karatA hai / 16. kucha loga sAmAyika grahaNa karane ke pUrva Avaka ko iyadhika karane kA vidhAna karate haiM to dUsare loga sAmAyika grahaNa karane ke bAda iryApathika kahate haiM / 17. eka pakSa mandira ke lie kuAM bacA sAkharaMca, grAma, gokula tathA seta bhAdi dene yA banavAne meM pApa nahIM mAnatA hai to dUsarA pakSa ina pravRttiyoM ko sAya pravRttiyA~ kaha kara usakA niSedha karatA hai / 18. eka pakSa bina pUjA ke samaya zrAvaka ko pagaDI TopI rakhane kI bAta karatA hai to dUsarA pakSa uttarIya vastra kA vidhAna karatA hai / 19. eka pakSa bhAvaka ko tathA saubhAgyavatI zrI ko hI kadana pratikramaNa karane kA vidhAna karatA hai to dUsarA pakSa aisA nahIM mAnatA 20. eka pakSa bhAratI ko nirmAlya mAnakara eka hI bhAratI se aneka jina bimboM kI bhAratI utAratA hai to dUsarA pakSa pratyeka bimboM kI alaga alaga AratI utAratA hai / 21. eka pakSa uttarazATikA koI cha hAtha kI koI pA~ca hAtha kI to koI cAra hAtha kI grahaNa karatA hai| dUsarA pakSa aisA nahIM mAnatA * 22. eka pakSa khule mukha se bAta karane meM pApa nahIM mAnatA to dUsarA pakSa khule mukha se bolane meM pApa mAnatA hai / 23. eka pakSa eka paTI mukhavA kA vidhAna karatA hai to dUsarA pakSa do pari mukhyastrikA ko mAnatA hai| 24. eka vyakti snAtrakAla meM parva tithi ko grahaNa karatA hai dUsarA sUdi se pa tithi ko grahaNa karatA hai| tIsarA pakSa sAyakAla meM pratikramaNa ke samaya tithigrahaNa karatA hai / 25. eka pakSa caturdazI kA kSaya hone para trayodazI ko pratikramaNa karatA hai to dUsarA pakSa pUnama ko pratikramaNa karatA hai| rakhatA hai| to dUsarA bilakula nahIM rakhatA / 26. eka pakSa eka paTalaka 27. eka pakSa zrAvaNa yA bhAdrapada kA mAnanA hai to dUsarA pakSa 69 ve dina adhika mAsa hone para 49 veM dina paNa parva mAnatA hai| 28. eka pakSa eka gaccha meM eka AcArya tathA eka hI mahattA kA honA mAnatA hai / to dUsarA pakSa apanI suvidhA ke anusAra kaI AcArya evaM kaI marAoM kI sthApanA karatA hai / pUrNimA gacchavAle eka gaccha meM aneka bhAvArya mAnate haiM kintu eka hI mahattarA hone kA vidhAna karate haiN| 29 eka pakSa aSTamI, caudasa, punama tathA amAvAsyA ko hI zAstrokta tithi mAnatA hai to dUsarA pakSa dvitIyA, paMcamI, aSTamI, ekAdazI, caturdazI ainI pA~ca tithi mAnatA hai /

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3pendrakumAra pagAriyA . 30. eka pakSa yakSa, mahArikA, kSetrapAla aura gotradeva kI pUjA tathA zrAddha Adi ko mAnya rakhatA hai to dUsarA pakSa ise mithyAtva kaha kara isakA niSedha karatA hai| 31. eka pakSa pUrAne vastroM ko hI grahaNa karatA hai to dUsarA pakSa sAdhu ko nUtana vastra hI grahaNa karane kA vizana karatA hai| 32. eka pakSa grahaNa ke samaya snAtra pUcA paDhAtA hai to dUsarA pakSa grahaNa ke samaya pUjA Adi kA niSedha karatA hai| 33. eka pakSa ke sAdhu varSa meM do bAra kezalucana karate haiM to kucha sAdhu varSa meM tIna bAra loca kA vidhAna karate hai| 34. eka pakSavAle sAdhu zrAvako ke dvArA uThAI jAtI huI pAlakhI meM baiThate hai to dUsarA pakSa use sAdhuke liye akalpanIya mAnatA haiN| 35. eka pakSa candana se caraNapUjA karavAtA hai to dUsarA pakSa usakA niSedha karatA hai| 36. eka pakSa praNidhAna daMDaka kI do gAthA hI bolatA hai to dUsarA cAra gAthA bolatA hai| 37. eka zeSa phAla meM bhI poda phalaka Adi grahaNa karatA hai to dUsarA niSedha karatA hai| 38. eka sAdhu rajoharaNa kI zikAoM ko lambI, tathA patalI banAtA hai to dUsarA pakSa aisA nahIM karatA. 39. eka pakSa rajoharaNa ko eka, hI bandha se bAMdhatA hai to dUsarA pakSa do-bandha se bAMdhatA hai| ___40. eka pakSa mahAnizItha -sUtra ko pramANabhUta mAnatA haiM to dUsarA pakSa mahAnizItha ko pramANabhUta nahIM maantaa| 41. eka pakSa mastaka para kapUra DAlatA haiM, to dUsarA usakA niSedha karatA hai / / 42 eka pakSa nepAla kI kambala ko grahaNa karatA hai to dUsarA pakSa nepAla kI kambala ko grahaNa karanA apanIya mAnatA hai| . 43. eka pakSa meM AcArya svayaM jina bimba kI pUjA karatA hai to dUsarA pakSa saadhuoN| ko pUjA kA niSedha karatA hai| 44. eka pakSa bhakSasamavasaraNa meM pUjA karatA hai to dUsarA pakSa aisA nahIM maantaa|:45. eka pakSa gurU paramarAgata maMtrapaTakI pUjA karatA hai to dUsarA pakSa aisA nahIM karatA / 46. bhAvaka ke putra ke nAmakaraNa, vivAha Adi ke avasara para eka pakSavAle. vAsakSepa karate haiM to dUsarA pakSa usakA niSedha karatA hai / ___47. eka pakSavAle gaddI para baiThate haiM to dUsarA pakSa gaddI para baiThanA zAstra virUddha batAte haiN| . 148 eka pakSa pesA mAnatA hai ki vevikA meM (nandi meM) rakhA huA sabhI dravya gurU kA ho jAtA hai| dUsarA pakSa aisA nahIM maantaa|

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zatapadI tara paddhati eka ana 51 49. eka pakSa zrAvaka para bhazcata sahita vAsakSepa karatA hai to dUsarA pakSa akSata rahita vAsakSepa karatA hai| 50. eka pakSa dina meM hI bali car3hAte haiM to dUsarA rAtri meM bhI bali eka pakSavAle saMgha ke sAtha calakara tIrthayAtrA karate haiM to dUsare pakSavAle rIvA karate haiN| caDhAtA hai / svataMtra rUpa se eka gaccha meM AryAe zrAvaka ke hAtha se hI vastra grahaNa karatI hai to AryAe~ sAdhuoM se bhI bastra grahaNa karatI haiM / eka pakSavAle haribhadrasUri dvArA racita lagna zuddhi ke AdhAra se rAtri meM bhI dIkSA, pratika Adi karate haiM to dUsare rAtri meM dIkSA pratiSThA Adi kA niSedha karate haiN| eka pakSavAle akelI sAkhI kA tathA akele sAdhu kA vicaraNA zAstra virUddha nahIM mAnate haiM to dUsarA pakSa asAvI kA tathA akele kA vizA mAnate haiN| }: F ( dUsare pakSa kI isa prakAra kI aneka AcaraNAe~ usa samaya jaina samAja meM pracalita thI / C isake atirikta isa anya meM kaI aitihAsika ghaTanAe~ bhI milatI hai jaise giranAra parvata para vastrarahita pratimAe~ hai jinheM zvetAmbara bhI mAnate haiM / prAcIna samaya meM vAyaDa meM munisubhagavAna kI tathA jIvanta svAmI kI pratimAe~ vastrayukta thI / municandrasUri sAdhu ke lie banAye gaye upAzraya meM nahIM rahate the / bi. saM. 1229 meM kumArapAla rojA ne tIrthayAtrA saMtra nikAlA thA usameM hemacandrAcArya bhI saMgha meM samma samaya mAne tathA vAya maMtrI ne devara se kumArapAla rAjA ke sammalita hone kI prArthanA kI thI devasUrine unase kahA- mahAnizItha sUtra meM sAdhu ko tIrthayAtrA saMgha ke sAtha yAtrA karane kA niSedha kiyA hai| ataH hama yAtrA saMgha meM nahIM A sakate / inakI pratibhA ko dekhakara isa grantha meM bRhada gaccha (vaccha) kA itihAsa bhI diyA gayA hai| vaha isa prakAra hainAnaka gA~va meM nAnakaccha meM sarva devasUri hue| inake gurU vaidavAsI the / sarvadeva sUri bAlyAvasthA meM baDe buddhimAna the| inake gurUne inheM saMskRta, prAkRta, nyAya Adi granthoM ke sAtha sAtha Agama granthoM kA bhI adhyayana karavAyA thaa| gurUjI ne 'Adi' aura hAtalI nAmaka gA~va ke bIca vaTa vRkSa ke DAlakara inheM AcAryapada para adhiSThita kiyA / inakA gaccha huA / isa gaccha meM kaI pratibhA sampanna AcArya the ataH yaha gaccha prasiddha huaa| nIce rAkha kA vAsakSetra gaccha' ke nAma se prasiddha vRhad gaccha ke nAma se ho gye| unake ziva inhIM 'sarvadeva sUri ko paramparA meM bIdeva nAmake AjasU ne apane nau vidvAna ziSyoM ko bacAtI nagarI meM mahAvIra svAmI ke mandira meM eka hI samaya meM AcArya pada para adhiSThita kiyA / nau AcAryoM meM zAMtisUri bhI eka vyaliyA gaccha kI sthApanA kii| devendra nAma AcArya ne saMga kheDiyA nAmaka gaccha banAyA / anya ziSyoM meM candraprabhastri, zIlaguNasUri, padmadevasUri evaM bhadrezvarasUri the ina cAra AcAryoM se vi. 1149 meM pUraniyA gaccha kI cAra zAkhAe~ niklii|

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. rUpendrakumAra pagAriyA . municandrasUri se devasUri kI paramparA calI / zrI budhdhisAgarasUri se zrImAlIgaccha nikalA / tathA zrI malayacandrasUri se bhAzApahalI gaccha calA / zrI jayacandrasUri ke ziSya vijayacandropAdhyAya ne apane mAmA zIlaguNasUri ke sAtha pUnamiyA gaccha svIkAra kiyA / unhoMne bhAgama granthoM kA savizeSa adhyayana kiyaa| bhA. jayacandrasUri inheM gacchAcArya ke pada para adhiSThita karanA cAhate the| usa samaya unake gaccha maiM mAlAropana Adi aneka zAstra virUddha paramparAe~ pracalita thI / unheM zAstra viruddha pravRttiyAM acchI nahIM lagatI thii| ataH unhoMne bhAcArya pada lene se inakAra kara diyA / taba unheM upAdhyAya pada se vibhUSita kiyA / municandra sUri evaM vijayacandropAdhyAya eka hI guru ke ziSya the | vijayacandropAdhyAya ke ziSya yazacandragaNi the| unheM municandrasUri ke sAMbhogika rAmadevasUri ne pAvAgaDha ke samIpa mandArapura meM bha pArzvanAtha ke mandira meM zrI candra bhAdi avakoM ne tathA baDodarA, khaMbhAta Adi ke saMcoM ne vi. saM. 1202 meM AcArya pada para adhiSThita kiyA / aura unakA nAma jayasiMha sUri rkhaa| vi. saM. 1169 vijayacandropAdhyAya ne vidhipakSa kI sthApanA kii| vijayacandropAdhyAya kA janma saM 1136, dIkSA saM. 1142, svargavAsa 1226 . zrI jayasiMhamUri janma 1179/1197 meM dakSA /1202 bhaacaarypd| 1258 svargavAsa / prathama zatapadI ke kartA dharmaghoSa sUri kA janma 1208 | dIkSA 12161 AcAryapada 12341 svargavAsa 12681 ityAdi isa prakAra zatapadikA praznottara paJcati grantha dhArmika sAmAjika evaM aitihAsika dRSTi se baDA mahata kA hai|

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zrI jinakIrtiharikRta padmASAmaya 'paMcajinastavana' * tathA zrI jayasundaramUrikRta aSTabhASAmaya 'zrI nemijinezvara saMstava' Introduction I Both Brahmanical and Jaina religious literatures are replete with 'stotras and stavanas' --hymns in praise of deities. They are mostly of moderate length, which helps devotees to memorize them and recite them at their prayers. They are composed in a style which is easy, avoids all linguistic intricacies and is sweetly melodious. That helps in creating a peaceful and devotional atmosphere. Their main purpose is not to create an imposing philosophical tract, but to give to devotees small lyrical poems, extolling the great prowess, abounding Kindness and limitless knowledge of the Lord. Several Brahmanical stotras' of Sri Sankaraca rya, and Jain 'stavanas' are of this kind. Sometimes, however, in composing an epic poem the poet is unable to resist the desire to show his vast grammatical erudition as in 'Bhattikavya' or 'Dvyasrayakavya'. This tendency is sometimes manifest in small 'stavanas' also, which, however, renders them difficult to comprehend by a lay reader. Such 'stavanas' are very rare only a few have been traced so far and they make a deliberate attempt to display their mastery over the Sanskrit and Prakrit languages. They compose the first verse in Sanskrit, the next one in (general) Prakrit, and the succeeding ones in Sauraseni, Magadhi, Paisact, (sometimes in Calika Paisaci also), and Apabhramia, in that order. The Catalogues of Jaina Manuscripts list a few such stavanas'hardly 3 or 4 but my assiduous attempts to trace them were not succe. ssful. By a sheer chance, while searching for old Gujarati, and Sanskrit and Prakrit MSS for my research studies under the Springer Research Endowment of the Bombay University, I chanced upon in a Jaina Jnanabhandara MSS of a stavana, which extolled the greatness of five Tirthankaras' in six languages (41), as outlined above. It was written Being the fifth research study based on rare Mss meterial, prepared under the auspices of the Springer Research Endowment of the Bombay University.

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2 by an erudite Jaina poet named Jinakerti, towards the end of the 15th century V.S. The stavana seems to have been very popular and considered. invaluable as a linguistie curiosity, for all the MSS of the 'stavana' bear a Sanskrit 'avacari', expounding important passages in the verses, commenting on grammatical peculiarities, citing sutras probably from the celebrated Prakrit gram nar 'Siddha Hemacandra'. Below each avacuri is an Old Gujarati 'stabaka' or explanation, of a much late date, trying to give in very peculiar and often clumsy and corrupt Old Gujarati the meaning of the Prakrit verse, which, at places, usefully supplements the exposition in the 'avacuri'. Along with the sadbhasamaya Pancajinastavana' of Jinakirti, I came across a MS, 'Sr Nemijinesvara Samstava (7-verses writtten in 8 languages), written by Jayasundarasuri of Tapagaccha also an illustrious disciple of Somasundarasuri, about V.S. 1506. It forms the concluding portion of a MS, containing 5 short poems -Pancakalyanaka Ekadasi' (11 Vss in Sanskrit), 'Sri Pancakalyanaka Ekadasi stuti' (4 vss in Sanskrit), Namaskara (3 vss in Prakrit), 'Sri Mahavirastavana Phagubandha' (17 Vss in Sanskrit), and 'Sri Nemijinesvara Samstava' (18 vss in Sanskrit and different Prakrits). It has come down in a single MS, the last 2 lines of which are written probably in some North Indian NIA language. It does not have either an 'avacuri' or a 'stabaka'. It is, however, more elaborate than the 'Pancajinastavana' and evinces greater poetic beauty. Three MSS of 'Sadbhasamaya Pancajinastava' of Jinakirti became available to me from the Jaina Atmananda Sabha's Jnanabhandara at Bhavnagar (in Gujarat). They bear Nos. 976/1, 976/2 and 976/3. I have named them A, B and C MSS for convenience. A and B MSS give the name of the work as 'Sadbhasamaya Pancajinastava', while C MS refers to it as 'Sadbhaastava' only. All MSS agree in mentioning the name of the poet-gh fafik. MS A was copied in VS. 1529; B probably in about the same century, and C in V.S. 1871 (probably recopied from an older MS). A and B MSS consist of 2 folios each, while C MS written in much bolder hands has 10 folios. Folios in MS A are 10" long and 41" broad, folios in B MS measure 103" by 43"; while C MS is larger its folios are 10' long and 5" broad. A MS has 12 to 13 lines on each side of the folio, though it has extensive marginalia at the top and bottom; B MS has 14 lines per page, and has also long marginalia above and below; while C MS has only 4

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lines per page, though butween the main lines it has copied in small lands the writing of the 'stabata' relating to the above main writing (i.e. verses of tlic stavana). A MS has 53-54 to 60-62 letters per line; D has 45 to 51-52 letters per line, whilo C has 31 10 35-36 letters per line only. A has a side-margin of 1.3" to 1.4" on the two sides, and 8" at the top and the bottom. 3 Iras a side margin of 1.4" to 1.5" on the two sides, and "8" at the top and the bottom C has a side margin of 1.2" on the two sides and .8" to .9" margin at the top and the bottom. A MS marks out the margin by a thin double line on cach side, and has coloured space netween thes: lines in red pigment on the obverse folio. B MS draws iwo thick red lines between two thin lines. The thin line at the extremity is drawn in black. CMS marks out the margins by dark broad lines. A and B have a 'svastika' mark in the middle of the page and also in the margins. In A MS folio numbers are written in thin lands in red ink on the reverse side; while in the BMS the numbers of the folio are written within a square, in black ink; and the CMS write the folio numbers in tlie right margin in black ink on the reverse side. None of the MSS bears any ornamentation. The calligraphy of A MS is exquisito--the letters are straight and can casily compare with letters in print. Handwritings in the BMS too are very beautiful, though flowing and cursive. CMS writes the versos of the text in vary bold hands, over cach of which portion, relevant Old Gujarati explanation is written in small hands. A MS has been very carefully written, and has been corrected by the copyist at places. Even such difiicult matter as 'avacuri' is usually written quito correctly I have mainly relied on this MS as the basis of my text. B MS has been useful to me at places which were obscure in the AMS CMS seems to have been copied from a different exemplar. The copyist seems to be a good scholar. His Old Gujarati Stabaka' has been very useful in getting at the meaning in the original places. I have given variants of text avacuri', and 'stabala' at all relevant places. The MS of stabhasamya Sri Nemi-Jincsvara Sarstava' is the concluding poem in a small MS of 3 folios, containing the poeins of Jayasundarasuri, who flourished around 1506 V.S. The MS was in posse

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ssion of Acharya Muni Shri Punyavijayaji, hinsell a great scholar of Jainism and the doyen of research in Jainisin in Gujarat. As he bequeathed his vast collection of Sanskrit. Prakrit and Old Gujarati MSS to L D. Bharatiya Sanskriti Vidyamandir, Ahmedabad, which was founded at lis beliest with the munificence of Sheth Shri Kasturbhai Lalbhai, the MSS is likely to have been preserved in the Institute, It bears No $17451 The folios have 13 or 14 lincs per page, and 55 60 letters per line. Both the sides of the folio bear a round red mark resembling a 'svastika' in the centre, while on the reverse of cach folio there are two red marks with ornamentation in the two side margin. The MS is fairly wellprescrved. It is undated and being incoinplete (-only the last verse of "Nemijinesvara Sarustava' is incomplete ) lacks a coloplion. However. judging from the general condition of tlic paper, and the style of writing it is likely to belong to C 1600 or thereabout. The MS is exceedingly clear and meticulously correct only 2 letters in the last line of folio 1 have been partially damaged and therefore, difficult to decipher with certainty."2 The author of 'Sadbhasamaya Pancajin:stava' is Jinakirtisuri of Tapagaccha, an eminent disciple of Somasundarasuri of legendary fame. Hc was first a Vaca ka' (912) and was later clevated to 'Suripada' (arz) towards the close of the 15th century V.S., when Campaka Sresthe of Chitod (272) celebrated the occasion with great pomp and festivity. In 1496 V.S. he presided over the inauguration ceremony of f allu17 - an imposing temple of Neminatha, at Girnar, and also at another temple at Bedarnagar, built by Parnachandra Kothari, a close confidant of he ruling Padashah. Jinakirtisuri expired in 1499 V.S. He must have written several religious works, which have not yet come to light as Shri Mohanlal Dalichand Desai, an encyclopaedic scholar of Jaina literature has not noted any of them. But the present 'stavanas' bear ample testimony to the vast erudition and poctic talent of the great Suri. The au'hor of astabhasamaya Nemijinesvara Samstava (27627719142 Afafa talena), "Jayasundarasuri of Tapagaccha, too, was another 1. el. "Sri Mahavirastavana Phagubandha of Jayasundarasuri-A rare Sanskrit Phaigu poein", by K B. Vyas, Journal of the University of Bombay, Vol., XXX pt. 2 Sept, 1961, p. 119. 2. Ibid p. 110.

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illustrious disciple of Somosundarasuri (born V S. 1430 attained the int V.S. 1457). Somasundarasuri is one of the greatest lumiraries in Jainism of mediaeval Gujarat, who exercised a profound influence on the Jainas of this period." 3 "He had a wide circle of disciples, also very illustrious and profound in their scholarship, like Muni Sundarasuri, Bhuvanasundarasuri, Jinakirtisuri and Ratnasundarasuri." "Jayasundarasuri was the second d'sciple of Somasundarasuri. His vast scholarship earned him the epithet Krenasarasvati'. He had not only as a teacher expounded great works on Kavyalamkara like 'Kavyaprakasa' and Jaina philosophical treatises like "Sanmatitarka' to his pupils, but had also composed important religious tracts like Pratyuklyana', 'Sthana Nirvana', 'Samyaktva Kaumudi', and 'Pratikrainaoavidhi' (V.S. 1506)." Bven his smaller works like "Mahavirasthvana Phagubandlia, Pancakalyanaka Ekadasi (both in Sanskrit) and the present "Shri Nemijine. Svara Sarnstava' (which opens with Sanskrit verses while the rest are in different Prakrit languages) bear ample testimony to his profound scholarship, which rightly entitle him to the appellation ('biruda') 'Krsnasarasvati'. Jinakirti's 'Sadbhasamaya Pancajinastavana' is a collection of five hymns written to extol the great spiritual eminence of five leading T1 thankaras. The first three of them contain 7 verses as they include a verse in Culikapaisaci) and the last two hymns, which do not have a verse in Caljkapaisaci, lave 6 verses cach. Jinakirti's vast erudition and his mastery over the art of poetry is evident in his use of claborate metres-31239 as Puspadanta, the author of the sacred Brahmanic-I 'Siva Mahimna stotra' says, like Sardulavikridita (19 varnas; caesura at 12 & 7 varnas; measures- REET ua and i.c. a long varga), and Sragdhara (21 varmas ale or caesura at 7.7.7: measure 1 ganas) with the greatest ease even in such archaic and obsolete dialects as an and grit 3. Ibid p. 120 4. Of......angatlo : 027931: : 1629 P fuiftia Frila 2011 splgfagazzafi: vile5 #zeqat slangarer:.... si fa fa: .. .. 19011474: 94711: ( q , 4), by Muni Darshanavijaya, 1933. 5. Vide : K. B. Vyas, op. cit., p. 120. 6, Ibid, pp. 119, 120.

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As a variation lic has at places used "Upendravajra' (Il varnas, caesura at 5.6., measure a 171) in Santinathastavana, "Malini' (15 varnas, zla at 8.7; measure 7 99a) in Santinathastavana, Neni. nathastavana and Parkvanathastayana: Mandakrantal (17 varnas; caesura at 4.6.7; measure 17 4 no w ) in Parsvanathstavana. The scheme of Jayasundarasuri's Neminatha Samstava' is much different. The first 6 verses are in Drutavilambita' (12 varnas; caesura at 4.8; measure 7 7 7 ); 7th-12th verses soon to be in some metre closely allied to 'Sragvini' (12 varnas; caesura at 6.6; measure ) and bears a close affinicy to Gujarati Jati chanda (Jhulana' which lias sandhis' of 10 matxas, and a long varna at the end of the 'carana'), verses 13 and 14 are in "Vaitaliya' i10 varnas in odd quarters, measure 7 8 9 10 11 varnas in even quarters, measure A TOT); the last three verses, 15 to 17, are in the 'Doha' metre (13 matras in odd and 11 matras in wien quarters.) e Each of these hymns begins with extolling the prowess and virtues of the Tirthankara - his complete renunciation of worldly life. a vast kingdom, untold wealth, and all pleasures of the world, his great austerity, extreme 'ahimsa', forgiveness for even his sworn cnemies, his 'Maravijaya' (subjugation of Mara, personifying all worldly joys), and his great spiritual attainments, revealing to liim Past, Present and Future. In the latter portion of the hynins the poet seeks his blessings for the 'bhavya jana' (devotees sceking Truth) so that they may attain true knowledge. Such is the general pattern of each 'stavana'. Though ba-ically religious lymns, they reveal great poetic beauty with their mellifluous rhythm of the metres, and sweetness of diction. The almost insuperable handicap of the archaie media of is composition, like Paisac, Calika Paisack and Magadli does not hinder the poet from achieving a rare lilting music in his verses. The use of Prakrit dialects like Paisaci; Culika Paisaci and Magadhi is extremely rare in MIA literature. Paisaci is remebered as the linguistic vehicle of the great Bphatkatha' of Gunadhya, written somewhere about the beginning of christian era, but it has not survived except in the fragmentary adaptations like the kathAsaritsAgara and vRhatkathAmarI, which give some idea of the greatness and expanse of the original, classic. In later times except in the drama 'Moharajaparajaya and excerpts in Hemacandras Kavyanusasana' and 'Kumarapalacarita' (in Dvyasraya Kavya), and stray illustrations in grammars like factors no other noteworthy literature has come to light in Paisaci. Culika Paisaci, survives in a single

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drama 'Hammiramadamardana' and in the above-mentioned three works of Hemacandra. Its difference from Paisact is negligible. In 'Siddha. Hemacandra' it is just cursorily referred to and earlier grammarians do not even allude to it. Sauraseni is found used in Sanskrit dramas in the prosc specch of women characters, according to the then prevalent dramatic tradition. Magadhi is also similarly found used only in dramas like 'Mrccha katika', 'Sakuntala' and Asvaghosas dramas in the speech of some low characters. Neither Sauraseni nor Magadhi can boast of any noteworthy literature. It is only in the general Prakrit and Apablir. amsa, as expounded in detail by Hemacandra, that great epic poems and other classical works are composed. Jinakirtisuri, however, has handled all the above dialects with amazing skill and meticulous correctness, which point to his phenomenal mastery over the graminatical structure of all the above Prakrit dialects. We encounter works in general Prakrit. Even in modern times some learned Jain 'sadhus' and religious scholars have composed works (like 916 21981) in general Prakrit. And Apabhramla was favoured as a medium of epic poetry from C. 500 A. D. to about 1000 or 1100 A. D. and even later (as in the 196). But the other dialects like Paisac! and Magadhi liave been almost defunct today. This vastly enhances the linguistic importance of these 'stavanas.' Partly for the convenience of lay students, and partly to save space, 1 liave not given a translation of the verses nor supplied an Index of the stavanas, but have instead, remained content with giving a Sanskrit 'chaya' of each verse for the same reason. I have cschewed linguistic discussion of the graminatical characteristics of the different dialects employed in the verses. I will be very happy and will consider my arduous labours amply rewarded, if this brief study interests Indological scholars in India. K. B. Vyas

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zivatAnA vA dIsani panzrIlakSya pAta. nidiarragat bAlAkapIenajanAvamA jAne nikAyA nAvAda sazakSaNa easileinsfer: maninAtinAtinale vizva sAhikinAniail AgAmI mAnaevI zikSikA nayA prathamotivitibibinadharaNaka evA evo gharamobAdikArI sAvarAniya manA eDvo mAya mamuha sama saMghaloya mukaratApapAdAraviMdatIsAdIlabacAnASaNaravidAlAvAzisamastImA janAsamAjAnagopikAle kAmamayasapratibinadhAya |dhakAra prayapayinI yAnAvasyavyavasuman .esasstu atarata hone kA nAmAva' na nivajyakAlatiphalatiyathArakhavarupavasva sAkSavikSikA / nAyaM sahAyarmabIja tima' ekazrImAna tima pAradaya tarIkamAlIpane edayo arpayA vihApasaMtahi asAmarIkSA jogavAda! e jIvita kavAvI 4 H 3 ananitidhikAomnimanana -TU. BHASHARESHPata-Membraltee inrismasti.remail EmiramEMSUHAGR mAlamaentatisteniletest24 imsTUTELaakasmnaja AT MA mitibadhAna sananana R ATHI PREMPuneet y ms Piption SHTRIANTARIEEERUTHERupaniadAnaH samaDinayatinAninimnAnAnigHEREmasAvitA PAWIKI NitinRORISTOTRA nA pAyAmamAtrAthAnAvavAdakA niraniTacasvasthAlagaMjAravAyA-PGERMER Samaste Risitlahan manamAyApatizavagAlAmAmAviedFAamirnasiromchannel BaramatuaryamanabanAudInAzalakSadivyAdhAma innerNTRE NAREE FRHEACINilmilAyA jAtAgAdhudidigadamanavijAyadAdAmAmAnimAninajAmaPiREM CAN ANNA SewationmAyArAbhAnavAda-tyatItAya mAnaniya sa mAjavAdaEAtEnava1 garagina EntekAnapuNAnisaya nAgamanvayAyAma awnwmanamazAzajannaMgA .vabhAmina gAyanamAdhyApanAsakAmanA 157) NOTERNATHREPAnamanamAnajandarInAma-inhivesAR EEKATIHARiter MICROVE IPEETHEATRNAREkAmayasAlakSAlitalAzanArivAralAparavAlapapalayAnAmayAsthani PETITAMITHArinary's203majhA-sAnAlAyAmazAkhAmAbamAmAdanAta 72FHARE SanjjagAyakasakaTRATESTNEPAlimarasunanA divasa Maharshitisani najiyoginImAyanayiraparamadhAna 2ari Ramefanth vimaavawaneki Aarthamuvision 1747RitaimeraraPENmatvavAsara-mAsAnimayabasa 79 .. itARIST . MAHAARAN A Rocayavpravinagar e : JherHTTERRHET IREMENT nAgama karavAvayAlAkAta

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zrIjinakI rtisUrikRta zrIvIrastava ( SaDbhASAyukta ) - ( sAvacUri) ||60 || zrINAM proNAtu dAnaiH prathama jinapatinAbhibhU mairbhuvaH svaH sevAvA kinAkiprabhumukuTataTaspRSTapAdAraviMda: / bhUto bhava bhavatvA raNurapi vA bhAvarAziH samasto jJAne tulyakA pratiphalati yathA svasvarUpavyavastham // | 1 | saMskRtam jeNa bhAraha khittijhattivaviaM saddhamma aMtayA 8 egeNAvi tahA pasaMta hiara so puMDarI kau / jo aDAvayapasaMtiNU patto paraM hiM devANaM paDhamaM avvavasa bhattI vaMdAmi taM ||2|| prAkRtam // 1. sevA vAhikinAki A 2 mukaTa c 3 spaSTa c 4 pAdAraviMdA: B 5 bhASA B bhavanvA C. 6. AB Omit . bIyaM BC 8 puMDarIka 0 9. saThi C. o vari parcha || bhU bhuvaH svaH karmatA mAyA nAnniH pratibiMbatiH svasvarUpa - orerrarmer || parAnivRtti siddhimaramasamAdhi 12 va 13 | bhArata kSetre dharmavIjavApe svataMtra kartRtvAt tathA'' pakatvAte tathA ekatvAt / 'DarIkaprazAMtakaraNAt ' ' aSTApada pRSTisamArohe paramanivRtiprApaNAthUra ar | pUrvavRSabhatyam // 2 8 0 10 mAya B 11 nAnni B 12 samAdhi B 13 va B 14 vArata B 15 tathA B. 16 B omits. 17 praNAspada E 18 prApaNA B. 19 vA v. 20 vRSabhAva B. ears (bhASATIkA) || arha lakSmIne dAno karI prathama jinapati nAbhirAjAno putra zrI RSamadeva pAtAlamA svargalokaprameM etale trileokanA jIvane, prItikArI thAoM / te prathama jinapati kehavA che' | sevAnA bAkI kahetAM rasiyA rahavA je nAkiprabhu iMdra tehonA mukuTa suganA agrabhAga tehameM viSe pratibiMbita he caraNakamala behanA pahavA bhatIta pahavA

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2 zrIjinakIrtisUrikRta AgAmI havo vartamAna ehavA balI moTo skaMdhAdika tathA aNuparamANvAdika piNa bhAvarAzidravya paryAya samUha samasta saghaloya je bhagavaMtanA jJAnamAMhi tulyakAla ka0 samayasya pratibiMbita thAya che je prakAre dravyaparyAyanI potAnI svarUpavyavasthA ka0 pravartana chaI || 1 || ai saMskRta bhASAmAM che || jeNe bharatakSetra viSe sIghra vAyu rUDA dharmmanu bIja tima eka zrI RSamajI teNeM paNa tima prazAMtahRdaya have te pu'DarIkagaNadhare' karayo che / valI je RSabhadevajI aSTApada parvata pITha viSe rUDI rIteM thApyu che zarIra jeNeM eho thke| pAmyA che' para ka0 utkRSTa nirRti pra deva 24 madhye pahalA pahavA apUrva prabharUpa te prate bhaktIye karIne bAMdu dhuM te prate ||2|| prAkRta bhASA || T jA joIdaNariMdabaMdidapado telukacidAmaNI jaM AliMgaMdi rAgasaMga didI sAmuttilIlAbadI / jAdA riogdidIviyA gamalA vijjApasUdI jado so sAmI rihA jirNadavasaho dijjA suvijjA suhaM // 3 // zaurasenI / / 1 B Onits 2 bardida C 3 tilukka 4 saMgadi C 5 mudI A 6do B. 7 jiNaM daC 8 B Omits avacUri-yogIndranarendra vaMditapada 'saule kyaciMtAmaNiH // yaM // AliMgati rAga saMgatimatI || muktilIlAvatI || jAtA: nirvRtidIpikA // gatamalA // vidhAprasUtiH // yaH // deyAt suvidhAsukhaM / anaMtajJAnAnaMdarUpaM // to dosnAdo zaurasenyAmasaMyuktasyeti sUtreNa sarvatrAnAditakArANAmasaMyuktAnAM dakArAH // riesfaditi sUtreNa cidAmaNItyatra saMyuktAsyApi tasya daH ||3 9 narendra ca B. 10 padA B. 11 rAbha B. staka je prabhu jogIndranarendra teuNAye vAMyA che pada jehanAM ehavA RSabhaprabhu che (yaH dra narendravaMdita pada ) travya leAkane viSe citAmaNI ratna ke manovAMchita pUranArA je prabhujI prate AliMgana kare che ehI rAge karIne saMgati ke mati ka0 malatI thakI ehI te muktirUpiNI lIlAvatI strI jehaneM bhAliMgana kare che valI jAtA keha0 pragaTa thaI che nirvRti ka0 mokSarUpiNI dIdI gatamAlA ka0 malarahita ehI vidyAprasUti meM te yataH ka0 je prabhu thakI te svAmI RSabhadevajI jirNedra madhye vRSabha samani je. te devAt ka0 bhAvajA suvidhAnA sukha prate suvidhA te anaMtajJAnAnaMdamaya sukha kahIye // 3 // e zaurasenI bhASA hai|

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thsaamaar' lilll tAttinnazuvannayannaluile yazazadeze yaDA paMdI lAyadi iMdanIlaphaliNI tApizcaguzcayyudI / lammA kappaladA yathA zulagiliskaMdhami tuMgestidA ze paskAladu NAbhilAyataNae me vathyayavAla ye // 4 mAgadhI / 1 tInna c 2 suvanna c 3 jaDA 0 4 bajja 0 5 'bAlaya c. avacari-tApotIrNasuvarNavarNarucire // yasyAMsadeze // jaTApaMktiH // rAjate / iMdranIlaphalinItApicchagucchadhutiH // ramyA kalpalatA // yathAsuragiriskaMdhe taMge // sthitA rAjate |snaabhiraajtnyH prakSAlayatu mama avadhajaMbAlaM / / rasolazau iti sUgeNa sarvatra rephAnAM lakAra: sakArANAM shkaaraaH| tathA chasthazco'nAdau iti chakArasya zakArAkAntazcakAraH // adyayAM ya iti sUgeNa sarvatra jakArANAM yakArastha ca yakArA // soH saMyoge sAgrISme iti sUToNa skaMdhamItyardhasaMyuktasakArasya sakAra eva urdhvalApApavAdaH stha-rthayostaH iti sUtreNa sthitA ityatra sthisthAne sakArAkrAMta stiH // kSasya prakaH iti kSakArastha kaH // te de'nAdAviti saurasenyAmiva mAgadhyAmapi tasya dakAraH / bAdha iti thasya dha-kAraH / ata patso mAgadhyAmiti akArAMtasya sarvatra sau ekAra 6 B Omits 7 rAjAnatayaH B 8 dhakAra B 9 sthi: B 10 tato B 11 dAnejAdA A. stabaka-tApathI utarayu je suvarNa teho je varNa raMga te lagAna ruciramanohara ehavA jehanA khabhAnA deza tehane virSe jaTAnI pakti je te rAti ka. zAme che. te jagapa kti kehavI che iMdranIlamaNI zyAmamaNI tehanI phalinI je velaDI che' valI tApiccha je suvarNa tehanA - guccha te sariSI che kAMti jehanI te aTApaktinI upamA varNave che. ramyA ka0 manohara kalUpalatA jima suragiri je meru tehano ska'dha tehane viSe te ska'dha keho tuga ka..ucoH teDane viSerahI te prakSyAlayatu koI nAraNyA nAbhirAjAnA tanaya je putra zrI suSamadeva je te me kA0 mAharA avayarUpajavAla prate' dhUu // 4 // e mAgadhI bhASAmA che.......: dhArito pakaTaM atukkaTajaTAjUTachaTADaMbaraM taM nito matanaM kaptasatanaM tito bhavAnahitaM / savvaLU gananAdhavaMtitapato tevAhitevo satA bhavyAnaM vasahadhvajo jinapatI tijjA pataM sAsata paishaacii|| 1 sadana' 2 tato B dito c. 3gananAtha B 4 sabhA B.

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zrIjinakI tisUrikRta avacari-dhArayan / / prakaTa / / atyutkaTajaTAjUTachaTAIparaM // chaTA'laMkArArthaH // taM prasiddha nayan prApayan madana / / kRtAMtasadanaM // dadat / / bhavasthAnIhitaM / pakSe bhavAnyAH pArthatyAhi / / gaNanAthabaMdhitapadaH devAdhidevaH // sadA // bhavyAnAM / / vRSabhadhvajaH!! dadyAt / / padaM zAzvataM' || tathA pakaTamizyAviSa kagacajetisUtreNa kakArAdInAM lopastathA ToDa iti TakArasya DakAraNya prAptopi paizAcyAM na kagabajetiniSedhAttasyAt // ladosta iti tasya cakAraH / jJo'JaH // paizAcyAbhiti' zojanaH10 || No na iti NakArastha nakAraH / tathAtho dha iti thasyA dhkaarH||5 5 dhArayana A, dhArayanaH B. bhanAM B. Temended; zAsvata AB. 8 tukArazca A 9-10 B omits 11 dhasya A stabaka balI dharatA cha prakaTa cha rUpa ati utkaTa jAnA jUTa tehanI chaTA ko ala kAra tehunA bhADa'bara praadhrte| che te prasiddha nita ka0 pamADate che madana kAma tehane kRtAta jamarAja tahanA sadana ghara prate' balI dita ka0 deto che bhava je sa'sAra tehanu' anIhita ka. agitata prate detA valI sarvajJa che calI gaNanAtha je gaNadhara teDaNe bAMthA cha padacaraNa jehanA ehA Rpamadeva che balI devAdhideva che saMtA ka0 sadA bhavyajIvene vRSabhanu' che va . nika jehane ehA prabhu je te jina je sAmAnya kevalI madhye pati svAmI je te tijA 0 Apo padaM ka0 sthAnaka zAsvatu' pada Apa // 5 // e paMzAciko bhASAmA cha / saSphUtapphAlaphAyappakaTitalaphasupphUtalomaMcalAcI sophAlAcatatehA sulasulalacitotAlapUcopacAlA / kholAkhokhappacAlappapalahutavAcchaMpano mekhasaMkhA bhotu telukkapaMdhU kasaraphalahalo mArute vo cinito // 6 // [cUlikAyaizAcikA 1 lAcI B (for lAmacalAcI), lAlI c 2 sulalacito B 3 pala 04 ulchapano B, syapane C5 teluka B6 AB oniit. apabhra'zI c avacUri sadabhUtasphArabhAvaprakaTitAmasobhUtaromAMcarAjI zobhArAmadehADa sugnuparacito"dArapUjopacAra:/ghorAghaudhapracAraprabalahatavajjhapano meghasaMdhaH

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SaDbhASAmaya paMca jina stavana // bhavatuH gailokyabaMdhuH // kaSTabharaharaH // mArudevo jinoMdraH / / dhulikApazAM cike tRtIyacaturtha yArAthadvitIya iti / dhavaNayoH sarvatrAdyadvitIyA: rasyaH lo veti rasyalaH // yastaSTAM riyasinasaTA iti kaSTasya kasaTa iti // 6 7 rAjAd B_8 surasuracito B 9 rasa A. staSaka-sadbhUta ka0 chatA ehro sphAra ka0 moTe ho je bhAva te thakI prakaTa thayo je rabhasa utAvalA udbhUta ka. udaya pAmyo je rAmAMca rAmAdgama tehanI rAjI te paMkti tehanI zobhA teNIye karI raajte| che deha jehn| ehA surajadeva te uNe suracitaH ka.. ruhI rIze racyo eho ne udAra ka0 moTo elo pUjAnA upacAra je prabhUjI ehA zrI RSamadevajI ke valI ghora ka0 AkarA pahA aghanA ugha je pApanA samuha tehane je pracAra ka. pracaraghu tadrUpa je prabala hutavaha ka0 mette| agni tehanI upajhapana je ulavayu tehane viSa medhasamUha samAna ehavA zrI zraSabhadevaja te bhottu kA hojyo balI gelokyanA badhU che. valI kaSTanA bharane samuha tehanA haranArA che pahA mArudevaH ka. marudevAnA putra che. cinitA ka. jineMdra che| apabhraMzI bhASAmA e che. / / vANijjavyavahArapANigaNaggAmAgarA iduiI dhamAdhammavicAru sAru kahiu jeNaM jae sAhuvi / amhe ANa vahasaDA tasu taNI sIsullaDeM appaNe pAe AdijiNesarassu namahaM ANadeM naccatayA ||[apbhrNsh // zrI AdinAthastavana 1 pANigahaNA02 sIsullaDe lasImuhalaNe A3 appaNe 04 jiNesarassa 05 ANaMde A ANaMda C 6 naccataDA c TAB omit; cUlikApazAciko C 8 iti zrI Adistaba B iti zrI kRSamadevastavana 1c avacUri -- mAhadhIti sarvApi / sarvasya sAhAcA iti sarvasya sAhAdezaH // jasazasAra ambaI iti amhe AdezaH / AzAM syamajasazasAmiti amAlopaH / / vahaMtaH svArthika anyapratyaye vaha DA iti siddha / tasyAsaH surA. dezaH // taNIti satkAmabaMdhinaH kera taNau iti naNa: strIliMge ddii:|| syama

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jinakI tirita jAsa (jasU ) ti am lopazca / zIrSeNa svArthika Dalla De | TAyAM pakAre'nusvAre va mIsullaDa iti siddhaM / AtmIyena AtmIyasyAppaNa iti appaNAdezaH // pAdAne (n) Adijinezvarasya | bsa 10 hossu iti isa surAdezaH / namAma: 1 bahut humiti mamA humAdezaH / AnaMdena nRtyataH / svArthika Daa pratyaye naccatayA iti siddha / kAvisthaideti hiccAralAghavamiti AnaMde | ityatra na bhaMgaH ||7 zrI AdinAthastavAvacUriH ||6|| 12 9 jamazaseora A 10 ise B 11 nAmamaH A 12 ANaMde B. staka vyApAra vyavahAra prANigrahaNa grAma Akara tehonI sthiti je maryAdA va dharmadharmanA vicAra tehanA me sAra kayo che jeNeM je kAla sabakA dina amhe AjJA bahuM chu te RSamadeva te saMbadhInI mastake ApaNe karIne caraNa prate harSe karIne nAcatA thakA AjJA pro bahuM chu // 7 e 1 pUru thayuM zrI RSabhadevajInu stavana || 1 Adi jirNezvaranA namuchu N cUlikA paizAcikI bhASAmA zrImAn zAMtijinaH punAtvavRjinaH sarvAn sabhavyAMginaH 1 santyako paramAvatIrya paramA AnandasaM vidramAH / gau ryasya tripadI jagatrayavane svareM carantItarAM citraM trAsayati sphurattaramaddAn durvAdisiMhAnaSi / / 1 saMskRtaM / / 1 paravittIya B paramA vitIrya c. 2 tripadIjagatrapadI B. 3 B adds: citra trAsayavate svara' caranatitarAM 4 AB omit. stabaka:- zrImaMta zAntinAtha jina pavitra kre| zAMti kehavA che nathI vrajina pApa jehaneM pahavA kehane pavitra kre| sarvabhavyaprANIu pratiM tyajo che nAza jeNAI patale nizcala ehavI AnaMdayukta jJAnalakSmIne utkRSTa ehavIne' vistArInaI je zAMtinAthanI bhivadIrUpa gAya trijagatarupa banane viSai svara svacchAI atizayeM care che piNa Azcarya he trAsa pamA' che' kahane trAsa pADe leM sphuraNAyamAna moTA durvAdirUpa siMhoMne viNa 1 e saMskRta bhASA |

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paDabhASAmaya paMcajinastadhana rajja rajjaM gaNAu viyaDagayaghaDAdANasittaMgaNAo akkhohANegajohA taha ya hayamahAsattaraMgA turaMgA / / ujjhittA savvameyaM taNamiva bhayavaM jo Navajja pavajja nivinA saMpavanno disau sivasuhaM hemakaMtI sa saMtI ||2praakRtN|| 1 B omits. avacari : rAjya saptAMgaM // rAjinyA manoharA aMgatAH / vikaTagajaghaTA: / dAnena mavAriNA siktAnyaMgaNAni yAbhiH // hetanahAsya tanahA zatrara'gA staraMgA // etatsarva pUrvokta rAjyAdika / tyaktvA // yonavA pravakyAM saMprapannaH / nirvinto nirbodavAn // sarvatra lavarAmavaMdre itirephalopepi atAdau zeSAdezayAdvitva / iti sUgeNa zeSasya vakArasya na dvitva / kvaciditi vacanAt / tena pavajamityatra na chaMdAbhaMgaH // 2 saapaap| 2 hetanahA B stabaka-rAjya sasAMga te prate. rAjya ganAu je rANIo te prate vikaTa ehavA gajarAjanI ghaTA tehenu dAna je madanu jala te jale' karIne sIcyu che AMgaNu tehA dvAra prate balI akSobha ka. kSobhane na pAmatA ehA aneka yoddhA te tathA valI haNyA che mAya zatranA raMga ANada te je uNe ehvA turaMga je azva teu prate. chAMDImeM saghalu e pUrva kahayaM te prate taraNAMnI pare bhagavAna je te je anavadya niSpApa eDDI pravardhyA je dIkSA te prate bhairAgyavata thako pAmyA te zrI zAMtijina aap| zivasukha prate suvarNa marikhI kAMti jehane ehvA te zrI zAtinAthaja te / 2 e prAkRta bhASAmA cha / / 3 emended : sasAga c 4 emended : yAddhA c kujjA kujjAvalecummadamadanariUmattamAdaMgagAmI sAmI cAmIkarAMbhajjudiruharataNU nibbudi saMtinAtho / ede rAjadi jassa kkamakamalanahA dhammalacchI Na tAsi jhillaMtINa dasanheM dasapavarasarA kuMkumummI sidavya // 3 // zaurasenI / / 1 leva A 2 sIla tINa' c. 3 B omits.

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zrIjinakItisUrikRta avacari : kuryAt / / koryA'valepanmidamadanasya ripustajjetRtvAt // grAmIkarAma ___ yutiruciratanuH // 3 4 emended : kucAta AB. 5 stejje B. staka--parerA saan| je abalepa lIpAvu' te karIne adhika madata eho ja madana darpa telA ripu zatrale hAne calI monmatta hAthInI pare gamana cha tehanu ekA svAbhI cAmAkara je suvarNa tehanI AbhA je kAMti te samAna che dhUti jehanI pahabu macira mughara che tana zarIra te jeMhanu ehA nivRti je sidvisukha prate' zAMtinAthajI karo jaha zobhe cha je prabhUnA caraNakamalanA nakha je te dharmarupiNI lakSmI tehenA te kehI jhIlanI ehavI etale nAhavAnA dazanasa te daza pradhAna sarerAvara che' (te dharmalakSmIne pIlavAne daza nakha te rAvara che) kukuma je kezara teNeu mizra che bandha jihAM // 3 e zaurasenI bhASAmA cha / zaMyAdA dhalaNIyalaMmi zayale zaMdI yaNAhaM tadA uinne nivavIzazeNazadaNe yammippabhAvabhude / / zaMzAlADavibhaMditaMdihalaNe ze' zaMtitistaMkale kujjA me dulidovazaMdi mazamaM devAzulehi stude // 4 maagdhii|| 1 yaha B 2 0 c. 3 zulehi .. ayadhuni: sa jAtA // dharaNItale // sakale / zAMtiH / / janAnI / aame| DAha veti DAha AdezaH // avatIrNeH nRpavizvasenasadane / yasmin prabhu vAdbhute saMsArAdhI bhrAMtitAMtiharaNaH || saH / / zAMtitIrthakaraH stharthayAsta iti dhasya sakArAkAntasta: // kuryAt // mama || duritApazAMtimasamAM // devAsura stutaH sapoH sayoge' iti studhAtAmakArAkrAntasturAdezaH / / raselizauti sarvatra sakArANAM zArA: rephANAM lakArAH / adyayAM ya iti akArANAM yakArAH || to do'nAdAviti takArANAM dakArAH // 4 4 masAgacI B. 5 stha: A. 6 devAsurarai B.7 sayoge AB. 8 jayayA AB.. : stabaka-saMjAtA 10 prakaTa yaI pRthvItalApathye sabale zAMti ka0 mRgInAza samI janAnAM nagaraleAkanI te samaye te samaya kiye avatare thake janma pAMmyA tyAre nRpa vizvasenamA sadana je ghara tehane viSe te vehavA avataryA che je zrI zAMtinAthajI adbhuta prabhAvavaMta svAmI avatAryA tyAre zAMti thaI te zrI zAMtijina kehavA che te varNava che saMsArarUpa azvI te madhye mambulI paMkti meM paraMparA teDA haranArA che te zrI zAMtinAmA tIrthakara janma pAmyA te samaya zati yaI chete zrI zAMtidhina je te karA mAharA durita je pApa tehI upazAMti prate asama ka. atulya upazAMti prateM kre| deva tathA. bhasura tamogoye stamyA pahA zAMtinAtha ja te // emAgadhI bhASAmA cha /

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SaDbhASAmaya paMcajimastavana tehai| jassa saraMmi katisalile vatAru tevaMganA tihI patibiMbitA acavalA raMgaMtatArAjutA / rehati bhamarappasaMgasubhagaMbhojAvalIu vidha taM saMtiM namadha pasaMtahitapa tappatappApahaM ||5||paishaacii|| 1 tede B 2 tiTTi C 3 adhacalA C 4 juttA C 5 hitae B. vi . .. avari-dehe // yasya // sarasIvasarasiH / kaatislile| vaMdAru devAMganAiSTayaH / pratibiMbitAH // raMgantArAyutAH bhramaraprasaMgasubhagA aMbhojapalyA iva // rAjate / taM zAMti // namata / / prazAMtahRdayaM // kaMdA'pahaM // tadosta iti sarvatra dakArANAM takArAH / hRdaye yasya 5 iti hRdayazamdayakArasya pakArAdezaH / / dakArasya takAraH // ryasnaSTo riyasinasaTA iti saTAdezaH proktopi tihIu ityatra na kRtaM10 kvaciditi vacanAta pathA tiTro so AgacchamAno11 iti // iha havohIsthatisUtreNa namadhetyatra hasya dhakAraH / / 5 6 egattArA B. 7 bhAMbhoja A. 8 rAdeza AB.9 sana A. 10 kRta AB. 11 bhAgacchamAlA B. 12 iti AB. stabaka-kAMtipiyu rUpANI che jehane viSe eha jehanu deharupIyA sarovarane viSe deha yasya sarisi / kAtimalile bAMdatI ehI je devatAunI liyo devAMganA tehAMnI haSTIyo je te pratibiMvarUpa thaIyo te kehavIyo dRSTIyo che adhavala! zyAmavarNI balI raMgata ka. capaLa ehI tArI je kIkI teNIye yukta dRSTiyo che te zobhe che te upara upamA kahe je bhramarAU ye malelA subhaga subhagarucira pahA aMbhoja je kamala tehanI AvatIyo paMmtiyo tehanI pare dRSTIyo zobhe chaI / / te zAMtinAtha prateM namo praNAma karo zAMti kehaSA che prazAMta che hRdaya jehanu ehavA valI kaMdarpa no dapaje ahaMkAra tehA TAlanArA ke ehavAne namo | e paizAcIko bhASAmA cha / anaMta AnaMta namata iMta mahaMta cokiMtanariMtapucca / taM. saMtinAthaM katamohamArtha nAthAmi mukkhasya pathaM apaath|6cuulikaa| bhavacari-anaMta AnaMdena ye namaMta indraH mahAnto yogIndrAH narendrAzvata: puNyaM kRtaM mohamArtha // mokSasya pathAna mabAdhaM // nAthe yAce // tRtIya ...caturthayorAyadvitIyAviti sarvatra dakAra japhAra bakArANAM takAracakAra pakArA: // bAdha iti dhasya thaH // 6

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zrAjinakIrtimarikRta 1 mahAMto yo A, mahAMta iMdra: mahAto B 2 kRtya B. 3 pathAna B.40 5 bodha B. staSaka-anaMna AnaMde karIne namatA ehA indra moTA yogIndra nareMdra kI te uNe pUjya pUjavA yogya che rahA te zAMtinAtha prate' karayu che mohana mathana jeNe ehA nAdhe yAca cha' mokSasya ka. mokSano paMtha je mArga tehUne abAdha ka. nirvAdhArUpa yaacuch|| e apanazI bhASAmA che / / jasu paya namaNeNaM moharAyassu kerA davaDayadrabakkA te vinAsaMti dUrA / havai duriya saMtI ettahe' na thi bhaMtI' sa dizatu zivakerI vaTTaDI saMtinAho // 7 [apabhraMza] // zAMtinAthastavanaM // 1 dabaka C. 2 duribhaC.3 attahe C.4 bhaMtI C.5 disatu C. 6 AB omit: dhulikA C.7 itizrI zAMtistavaH / B; itizrI zAMtinAthajinastavana C. avacari-yasya bhagavataH // padanamanenAMhipraNAmena // moharAjasya // asaH suhossava iti surAdezaH // satkAH saMbaMdhinaH keratau iti kerAdeza: // avaskaMda bhayAni // avaskaMdasya daDavaDAdezaH // bhayasya dradhaka AdezaH // atra bhrAMtinAsti / asya detahe iti atrazanne trasya Detahe Adeza: aMtyasvaralopo pattahe iti / siddha // bAdhorolukU ityatra vikalpavacanAt protirephasya na lopaH // sivarIti zivasaMbadhinI vartanI mArgaH // saMbaMdhinaH kerataNAviti10 kerAdezaH strIliMgatvAccaDI // syamjasa zasAmiti12 amlopaH // 7 itizrIzAMtinAthASacariH samAptamiti // bhI 114 8kerataNo B.9 emended: zivasaMbAMdhanI AB. 10 B omits. 11 sAm A, sAma B. 12 jazasAmiti B. 13 ama B. 14 itizrI zAMtinAthastavAvacariH ||ch|| B. stabaka- ohanA caraNane nama karIne moharAjA te saMbaMdhIyA daDavaDaya ka0 avaskaMda ne dhADItahanA davakA ka. bhaya te vizeSe karIne nAze che dUra AdhA balI hoya che duritanI zAMti ihAM nathI prAMta te jinarAna Apo mokSa saMbaMdhI varzanI pha0 bATaDI zrI zAMtinAtha je te // 7 e cUlIkA jANavI // e zrI zAMtinAthajInI stavanA saMpUrNa thaI / /

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SaDbhASAmaya paMcajinastavana pArAvArasamAnasaMsRtisamutArAya nArAyaNaH sevA sUryacarI karI dRDhatarItulyAM sa yasyodarI / devAnAmapi devatA sa paramabrahmasvarUpaH prabhuH zabdabrahmavidApyagamyamahimA nemIzvaraH pAtu vaH // 1 1 surya C. 2 nemizvara: C. stabaka- samudrasaramA saMsAranaI taravAne athe te nArAyaNa viSNu je te je neminAthanI Adarasthako vRddha hoDI sarakhI sevA makinAte agIkAra karato havo te nemIzvara bhagavAna devanA paNa deva utkRSTa jJAnasvarUpI karma zatra vidArayA samartha zabdajJAnIyone. piNa agamya cha mahimA prabhAva jehano ehavA nemizvara tumane rakSaNa karo / 1e saMskRta bhASAmA ch| meruvutta'mamANabuvya NivaipAsAyacittaM va vA suggAmuvva NarAyaNuvva vaNiNaMgehuvya mehuvva vA / ujjANuvya suvanabhAsurataro vANIvilAsI jae jasseso sahae suhaM disau meM so mititthaMkaro // 2 praakRt|| 1 B adds mANavuttama. 2 pAsAya B. 3 Comits. avacari-merupakSe suvarNakAMcana // mAnavapakSe suvarNaH suyaza / citrapakSe sudhI nIlapItAdayaH / prAmapora varNA brAhmaNAdayaH // viSNupakSe suparNo gyaa| vaNi gehapakSe suvarNa kuMkuma // meghapakSe suSTu arNapeyaH10 // udyAnapatre suparNAni zobhanapatrANi // pANIpakSe varNAkArAdayaH // rAjateH rAjeragdha jalasaharIrarehA ta saha AdezaH / vrtmaanaatici| tyAdInAmAyanayasyA yasyece ghau iti tivasthAne pakAro sahae iti siddham // 2 : 4 suvarNa -B.5emended suyaza AB.6nIlI A.7 emended: pAma AB: 8 mesakhaH (sic) A. 9 viNigeA. 10 apiyaH 11 rathagya A. 12 siddhaM : AB. staSaka-meru pareM suvarNa uttamamANasapare suvarNa te zayaH nRpatinA maMdira tehanA citrAmaNa pareM suvarNa te nIlapI raktazyAmazuklaraMga sugrAma para suvarNa te brahmakSatriyavaizyazudra nArAyaNapareM suparNa te garuDa vaNikanA gehanI pare suvarNa ke saraku kama medhanI pare suvarNa suSTu arNa payajala kahiye udyAnanI pare suvarNa te pAnaDA e rIte suvarNa kahiye' rUDA varNa je bhakAra AdehakAra ate pahA suvarNa teuNe karI satyaMta dIpato je vANIno vilAsa che ayavaMta je pramuno ..... te prabhu je te zobhe che sukha prate Apo te nemI nAmA tIthe kara je te // 2 pa prAkRtaH / bhASAmA ch|

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zrI jisakIrtisUrikRta 2 jeNaM baMbha sadakkaduppabhidiNI savve surA NijjidA Iso jeNa karAvido padidiNaM NaTTa umA aggado / jeNa jjhANahudAsaNami gadaNo sovi kkhayaM pAvido so nemI sivadAyago bhavadu me devAhidevo sadA // 3 shaursenii|| 1 kkhaya B. 2 devo B. avadhari-brahmazatakratuprabhRtayaH // IzaH pratidinaM umAyA agrato yena naattdhkaaritH| to do'nAdAviti takArANAM dakAra: // bhave hA~ huca haSA iti huSa Adezastato bhayo bha iti bhavatehakArasya bhaH // 3 3 brahmazava B. 4 huva B. 5 haphArasyaH // stabaka- madanakaMdape brahmA zatakaTa indra mAde deI saghalA deva jItyA che' sadAziva je te kaMda karAvyo divasa divasa prate nitya nRtyanATaka pAvatI Agala je nemInAthe dhyAnarUpa agnine viya madanakaMdapa se pUrva varNanyo te piNa kSaya prate pamADayo te nemInAtha je te mokSano ApanArohojyo mujhane devano aghideva niraMtara // 3 e zaurasenI bhASAmA cha / zuklAjjhANadavAnaleNadeg zayale kambhidhaNe yAlide - tadhUmeNayudeva' kagyalayudI lAjImadIvallahe / viAna' palamastazastavizathaM nemIzale bhAviNaM diyyA zayya' avazya pariyada mahAviyyo mahaMdAlae // 4 maagdhii|| 1vANaleNa C. 2 kammedhaNe C. 3 yudeva A. 4 kamyakathyala B. 5viNANaM C. 6dio C.7 C.8 avajja .C.9 vajjida C. 10 vinA C. avadhAra-zukladhyAnadhAnalena sakale karmedhane jvAlite sati // sadhamena!1 // -... yuta ivAzliSTa iva san kAna ladyuti rjAtaH // rAjImatIbAlabhaH // vijJAnaM / paramAzca te'rthA jIvAdayasteSAM12 sArthaH samUhastaviSayaMne mIpradhaza13 bhASinAM dadyAt // sadyaH // avazya varjita mahAvidyAnAM mahAn AlayaH // raso lazau iti rephasakArANAM lakArazakArAH // to do'nAdAviti tasya 6:15jadayayAM ya iti jakArANAM yasya ca yA16 // jyaNya17 iti zasya saH / stharthayosta18 iti thasthAnesta: // 4 11 tamaina: B. : 12 jIcAdaya A. 13 viSaya A. 14 lakAra A. 15 deha: A. 16 emended :da: AB 17 nyA B. 18 stha dhIyAsta A. ..

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par3abhASAmaya paMcajinastavana stabaka-zuklathyAMnarUpa je dAvAnala teNe karIne saMghalAM karmaspaI ghaNa vAle thake tehonAM dhamA karI yukta AliMgananI pare kAjala samAna thai che' dehakAMti jehanI elA rAjImatInA vAlabha zrI nemizvara vijJAna parama artha je jIvAdika padArtha tehonI je sArthaka ka0 samUha te viSayiyu vijJAna te prate. zrI neminAtha je te bhavya jIvone Apo sajja thakA ayadya . je pAtaka teNe varjita rahita ehI je mahAvidyA tehone rahevAna Alaya ka. morA ghara rUpa che prabhujI / / 4 e magadhI bhASAmA cha / lIlAe titasAcalassa karanI gobaddhano tolito telukkaM dharitaM ca jena satataM tehekkatese suhaM / jenaM sovi harI harivya sabhujAsAhAi hiMDolito tijjAnaMtabalo samokkha patavi tevo sivAnaMtano // 5 paishaacii|| 1 zatata C. 2 tehaiekkatese B. tehekkatehe C 3 sAhAI C 4 samukkha C. 5 sivAnaMtayoB. avacari-lIlayA trivazAcalasya karaNistulyaH // govardhanagiriH // mena trailokya dekadeze jaThare dhRtaH // hariSat markaTavat // AMdauliH // dadyAt // anaMtabalaH // samokSapadavI devaH zivAnaMdanaH // - No na iti sarvazna NakArasya nakArA:10 / tadosta iti dakArANAM takAraH 5 ... 6 enended govarddhanagiri AB. "] emended dhuni A, dhRti B. 8 emended hariyata AB 9 emended markaTavat AB. 10: "emended nakArA AB 11 emended itidi A, idi . strabaka-lIlAyai pharIne tridazAcala je meru tehanI karaNo ka. tulya sarakho elo gobaddha naparvata je te toDyo balI alokya je te gharayuje kRSNe niraMtara dehano ekadeza ja peTa tehace virSe sukheM karIne janeminAthajIyeM pUrvokta balavaMta to piNa kRSNa je te vAnaranI pare. je tevAnI bhUbArupiNI zAkhAye' karIne hiMDolyo che' te Apajo anaMta balano gharanArI te je mokSapadavI prate deva sigarAMNIno naMdana putra je te ||5e paizAcikI bhASAmA... kAliMtIcalakaccalAcalasilA pAlitanIlappako nemI yAtavalAcavasatilako so photu' phattakalo / . dhArituvva paphAmisena kasinaM lohassa sannAyaM . savvakai anaMkavIlavicae vIlAvaliggAmanI // 6 calikA !!

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zrAjinakAtisUrikRta 1 phona C.2 yambakesu B. 3 mAmAnI B, vIlAghaligAmanI C. apana'zI C. avacari-kAliMdIjali yamunAjalaM // kajalAdhalazilAuMjanArizilA: // bAlo indranIlamaNayaH padhAdvaduH // tadvatpamA yasya sa tthaa|| yAdavarAjavaMzatilakaH sa bhavatu bhadrakaraH // dhArayanniSA prabhAmiSeNa kRSNa lohastha sannAha sarvAMgeSu // anaMgavIravijaye vIrAvaligrAmaNI:7 // tRtIya. caturthayorAyadvitIyAviti ||nnon iti rasya lo vA iti sUtrANAM bhAvanA prAgvat // 6 5 'janAri 6 A omits 7 grAmaNI A. : stabaka- kAliMdI je jamunAM tenu bala kajjAlAcala je ajanagirI tehI rilA bAla keza iMdranIlamaNI tehA sarikhI che prabhA kati hanI nemInAtha je te yAdavavaMza madhye tilaka samAna te hokyo bhadra karanAro dhArataja na hoye syu deha prabhAnA mise karInaI kRSNavarNa lahanA bagatarane saba aMgane viSaM anaMga je kAma tapa je vIra tehane jAtavAne viSa vIranI zreNI madhye agragAmI eho zrI neminAtha prabhu che // 6 e apabhrazI bhASAmA cha / jagajagaDaNu jaivaM kAmu uddAmadhAmuM . hayagayarahasajja rajjalacchi caeppi / tihuyaNi viNu jeNaM kovi anno na sako sivasuhu mahu nemIdevahaM deva deu // 7 zrI neminAthastavana // 1 aMtu C. 2 kAma BC. 3 mahAmadhAma: C. 4 tiNuaNi C. 5.Comits. 6 iti nemistava B, itizrI nemijinastavana 3 C. avacari-jagatajagaDaNo dezyabhASayA saMtApakaH / syamjaszAsAmiti amlopH| evaMdhidha kAma uddAma dhAmAma jetuM // rAjyalakSbhyAM ca zvaepi tyaktu tribhuvane yena vinA'nyaH kopi na zaktaH sa dhAnAM devaH // zivasukhaM mama dadAtu10 // tumA evamaNANahamaNehiM ceti sUzeNa jevamityatra tuma : pavamAdezaH // ca epi ityatra pappetyAdisUzeNa tum padipa AdezaH / punavina svArtha duritisUzeNa svArthika hu pratyaye viNa iti si12 sthamma nazasAmiti seramapracaluk siSasaha ityatrA'maH / deva ityatra: sezca luk khyamorasyoditi si amaMtAnAM sarvatra ukAraH mahumammu kasi saca luka syamorasyoramAcaluka sipamahavaNu iti siMha

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pahabhASAmaya paMcajinastavana asabhyAmiti isaMtasyAsmado majjhurAdezaH // AmA hA itibhUgeNa devaha ityatra aamohmaadeshH|| itizrI neminAthastavAvariH smaaptmiti| 7 jasa AB.8 kAna'. A. 9 uddAmo B. 10 dadAtu: A. 11 emended, T AB 12 emended siddha AB. 13 sthama A 14 jana A. 15 itizrI nemista(va) nAvacariH ||ch|| stabaka- jagatano se (tA) panAro uddAra che teja jehanuevo je kAmadeva tehane jItavAne mATe ghoDAhAthIratha te uNe sajelI ehI rAjyanI je lakSmI te prate chAMDI meM tribhuvanane viSe te binA koiye viNa bIjo samartha nathI mokSasukha prata' mujhane nemInAtha je te Apo devano deva je te // 7 itizrI nemijinastavana samAptaH / bhaktivyaktipraNamadamarasvarNa koTIrakoTI prekhajyotiH pracaladaciraH kajjalazyAmaladyat / zreyovallIrupacayamayaM prApayaMstApahartA bhUyAtpAH zamitadurito'bhodavanmodakartA // 1 1 praNamada B. 2 prApayasU C. 3 durito'bhodavan A. stabaka- bhaktino je avirbhAva teNe' karI namatA evA je amaradevatA tehanA mugaTanI koDe' dedIpyamAna pahayu' jyoti je teja tara che' capala vijalI jehane ehavAne balI kAjala sarakhI zyAma kAMti che jehane kalyANarUpa velaDIune vRddhi pamADhatA ehavAne valI tApana haranAra ehayAne balI samAjyu che' durita pApa jeNe pahavA zrI pAzvanAthajI mevanI pare haSa kAraka ho // 1 phaNiphaNamaNimAlA rehae jassa sIse tamatimirapaNAse dIpayativya divvA / paramamahimavAso pAvarAIvarAIghaNatamahimavAso deu sukkhaM sa pAso // 2 praakRt|| 1 tami. B. 2 dIpapayatibdha B. 3 rAha C. avacari-rehae ti rAjate: / / vAtAdibhiranupahanyamAnatvAt aMjanarahitatvAt cca divyA // paramahinA thA pAparAnIparAjInatama himavRSTisamaH // 2 4 vAsya A. 5 vanatama A.

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Rjinhmiinikhil sta yaka- sarpanA phaNInA maNI tehanI mAlA je te zobhe che jehanA mastakane virSe tamatimira tehI .nAza karatehune vige dIpatIja che divyarUpeM maNimAlA ajanarahitapaNA mATe utkRSTA mahimAnusthAnakarUpa che pAparUpa kamala tehanI rAji je paMkti tehane dagdha karavAne mATe ghaNIja himanI vRSTirUpa che' Apo sukha prate te pAzvanAtha je te / / 2 / / prAkRta bhASAmA cha / bolijjata kulAcalAhiM palayaM bhodappabhAhiM tadA buTThIhi kamaThAsurassa bharidabbabhaMDa bhaMDA hivi / jassajhoNahudAsaNo pajalido sittovi hiimaannhe| sAmI pAsajiNo sa bhodu bhagavaM telukkasukkhappado // 3 shaursenii|| 1 palayAM C. 2 buddhIhiM C. 3 babhaMDa C. 4 taDA B. avacari-boyaplagyamAnakulAcalAbhiH NigaMtasya brahuteH zatapratyaye ivaM rUpaM // pralayobhodaprabhAbhiH // bhuutbrhmaaNddbhoddaabhiH|| siktopi pravalito'tyarthaH // hImANahe Azcarya / sa bhavatu bhagavAn lokysonnyprdH|| to do'nAdAvityAdIni zaurasenIsUtrANi praagvtH||3 5 emended, 924 AB. 6 emended, pealfa: AB. 7 emended saukhyaprada AB. stabaka-yuDAcyA che kulAcala jeDaNe pahavIyo pralayakAlanA meghanA sarikhIyo kAti johanItho chadmasthane kAle' bhArida ka0 bharayuche brahmAMDarUpa bhAMDa jeNe ehavIyo kamaThAsuranI puddhiyo te uNe karIne ko prabhuno dhyAnarUpa bhagni secyo thako viNa prajvale cha hImANahe ka. e moda' Azcarya ke svAmI pApravarjina te hojyo bhagavaMta zailokyane sukhano panAroM // 3 e zaurasenI bhASAmA // colA astAtilolA tihuaNagazaNI' zAiNI DAiNI vA yakA lazkA'tulazkA palapalalazikA khittavAlA abAlA / dusTA' anne vinasTo yaNayaNidabhayA yassa nAmappabhAvA ze me bAmeyadeve. bhavaduH bhavaduhazzeNividhvaMzakAlI // 4 maagdhii|| 1 ziNI C.2 B omits. 3 yakkhA C.4 lakhA C.5 tulakkhA C. 6 lasikA C. 7 duSTA B, duhA 6.8 vinaTThA C.9 visa AC. .A

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par3abhASAmaya pacajinastavana avacari-corAH // arthAtilolA: stharthayosta iti rthasya staH // tribhuvanagrasana zIlAH zAkinIDAkinI tasyA eva bhedaH // yakSAH // rakSAMsi prAkRtatvAt AkArAMtatvaM pulliMgatyaM ca // turaSkA:10 parapalarasikA paramAMsAzinaH / kSetrapAlA abAlA prauDhAH duSTA anye pi bhUtA pratAdayo nayA: || janajanitabhayAH // yasya naamsmrnnprbhaat|| || saH // mama || cAmeyadevaH // bhavaduHkhaNividhvaMsakArI // rasolazAviti sarvatra rephANAM lakArAH / sakArANAM zakArAH // starthayosta iti rthasya staH // kSasya ka iti anAdau vartamAnAnAM kSaNokAH khittavAlA ityAdI vartamAnasya na kaH / zaSoH saMyoge ti so'grISma iti sUtreNa TAnAM sTA:12 // ja-dyayAM ya iti jakArANAM yakArAH // to donAdAviti tkaaraannaaNdkaaraaH||4 10 turakA A. 11 nAsparaNa AB. 12 sTa: A. 13 kArANAM B. stabaka-caura je te dravye atileAbhIyA triNyabhuvananI praptanArI ehavI zAkinI DAkinI yakSa yAMgame turakkha paramAMsanA rasiyA kSetrapAla abAlA ka. moTA valI duSTa bijAye piNa nAThA jana upabhAvyA che bhaya je uNAye ehavA duSTa je te pArzvanAthanA nAmaprabhAvathakI te mujhane vAmAnA putra ehavA deva je te he|jyaa saMsAranA du:khanI zreNI tehanA vizvasanA karanArA / / 4 e mAgadhI bhASAmA cha / maMtA tatAvijaMtA gatamahimakahA no tahA viSphuratI' sevA hevAkinovi paraphalabharaM titi tevo na tevA / bhAvA hInappabhAvA maniganapamuhA jammi savve vi jAtA kAle etammi pAso jayati jagagurU jAgarUkappabhAvo / / 5 paishaacii|| 1 vispuratI B, visphUratI C 2 bhavA C. avacari-maMtrataMtrayaMtrAdayaH // gatamahimakathAH / na tathA sphurati // sevAhedhAki nopi janasyeti gamyaM / / pracura phalabharaM // dadati // te pi vA / ma devAH // maNigaNapramukhA bhAvahInaprabhASA yasmin kAle jaataaH|| tadosta iti dakArANAM takArAH / No na iti Nasya n:|| 3 emended, ta AB. 4 emended, na AB. stabaka-maMtra taMtra piNa yaMtra je te pAmyA che' mahimAprabhAvanI vAta te uNo ye ehavA yaMtrAdika nahi tima dedIpyavata hai|ye sevA karavAnI Teva che jehane piMNa ghaNA phalanA samuha

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zrIjinakIrtisUrikRta prate' api cha tepi nahi deva je te valI bhAge karIne hIna cha prabhAva jehano eDayA maNigaNa je te je devanane viSaM saghalAyeM viNa thayA te kAlameM viSe pAzvanAtha te jayavaMtA varta che jagatanA guru jAgato cha prabhAva jeh| ehavA // 5 e paizAcI bhASAmA che // duriyabhara palAI dUrau ghaMghalAI khalabhalaI' khalAI vigdhasaMghA' dalAI / na hi jaNahiaDallaI sogasaMpAyu sallai' jasu payanamaNeNaM so suhaM pAsu deu // 6 apabhraMzaH / / // zrI pArzvanAthastavanaM // 1 khalabhalaiC.2 khalAi A, khalAMi' B.3 vigyasa'dha A.4 dalAha B.50hiaDalle C. 6 saMtApa C. 7 salle C. 8 apabhraMzI C. 9 iti pArzvastavaH // 4 // B, itizrI pArzvajinastavana 4 C. avcri-duritbhraaH| syamjasUzasA lugiti jamalopa:10 // palAyate // darahetti dugat Dase hehU iti he AdezaH // tathA jhakaTakAnyapi palAyaMte zIghrAdIno pahillAdaya iti jhagaTasya ghaghalAdezaH // khalabhalaMti nazyati / deshyaaH| kriyAH khalA durjanA:12 / liMgamataMtra iti napusakaliMgatA vighnasaMghAH / dalA iMtti ca bhavaMti // janahRdaye svArthika DaDalapratyaye hiaDalla iti // zokaca saMtApazca samAhAra dvaMdvaH liMgamataMtra 13 iti puliMgatA syamajasa zasAmiti14 se jhuka sthamorasyot iti ukAraH // zalyavadAcarati zalyati // yasya // 6 10 emended jasU AB. 11 emended; dezyA A. 12 emended; durjano: AB. 13 emended, mata'tra AB. 14 emended, syamajasazasAmiti AB, 15 emended orasyota AB. 16 emended; zalyathavA AB. stabaka-pApanA samuha je te nAse dUre dhaMghala je jhagaDAsameM khalabhalATa kare' khala durjana ke te vighnanA samuha je te dalAha cUrNa thAI na hoye leokanA hRdayane viSe zoka ne saMtApa je te zalya jehanA pagane namave karIne te sukha pate pAzvadeva je te Ape ||6 e apabhraMzI bhASAmA che /

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SaDbhASAmaya paMcajinastavana vidyAnAM janmakaMdastribhuvanabhavanAlokanapratyalopi prApto dAkSiNyasiMdhuH pitRvacanavazAtsotsavaM lekhazAlA / jainendrIM zabdavidyAM purata upadizan svAmino devatAnAM zabdabrahmaNyamoghaM sa' dizatu bhagavAn kauzalaM traizaleyaH // 1 1Comits 2 dezatu B. 3 Cadds : saMskRta // staka- vidyAnI utpattino karamUla kAraNa vibhuvanakA je bhusa tenu Alekina je jAvu tehane virSe pUrNa ehavA che tohi paNa pAmyo ehavA te valI dAkSiNya - samudra mAtApitAnA vacanathI utsava sahita lekhazAlA prateja dravyAkaraNa zabdavidyA prateM devtaane| svAmI tehane Agali upadeza karatA hve| trizalAmAtAnera putra bhagavAna zrIvIra zabdabrahma je zabdajJAna tehaneM virSe' saphala cAturya aap| / / 1 e saMskRta bhASAmA cha / jo joIsarapuMgavehi hiyae nicca pi jhAijjae jo savvesu purANaveyapabhiiggaMthesu gIijjae / jo hatthaTThiyaAmalaM' va sayalaM lokattayaM jANae taM vaMde tijayagguruM jiNavaraM siddhattharAyaM gayaM // 2 praakRt|| 1 amala C. 2 gurU' C, avacari-yaH // sarveSu purANa veda prabhRtigraMtheSu parasamayasaktapi gIyate / hastasthita Amalakamiva gogAderAkRtigaNatvAt AmalakasyAmala AdezaH // 2 . 3 emended, purANA AB. 4 deda B. 50stita B. 6 B adds here: goNAdezakRtagaNavAt Amala kamiva. stabaka-je devane yogIzvaramAM baDerA te uNe hRdayamA nitye piNa dhyAye che jo devane sapalA purANaveda Ade prayAne viSe gAye cha je deva hAthamA rahayu Amalu tehanI pare' saghalu' triNa leka te prate jANe che te deva prate vAMdu chu triNya ja(ga)tanA guru ehavAne sAmAnya kevalImA zreSTha che' siddhArtha rAjAnA aMgaja putra prate' / / 2 e prAkRta bhASAmA ch| deviMdANavi vaMdaNijacalaNA' savvevi sambanaNo' saMjAdA kira gotamA avitayA jassa pasAdAdu te / so siddhatthabhihANabhUrvAdasudo jogiMdacUDAmaNI' bhavvANaM bhavadukkhalanakhadalaNo dijjA suhaM saasd||3 shaursenii|| .

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zrIjinakItirikRta 1 . calaNo C. 2 sambannu B. 3 gauttamA C. 4 0 sadI C. 5 caDAmaNI B. 6 tava B. 7 suha C. 8 zaurazenI C. avacari-yasya prasAdAt kila gautamA api prakRSTA balIva 10 api sarvajJA:11 surendravaMdhacaraNAH saMjAto: gavAM zatve vizeSaH / ato useAdo-DAda iti Da-se Dodu Adeze pasAdAdu iti siddha // te prasiddhAH virodhaparihArapakSe gautamA gautamagotrotpannA indrabhRtyAdayaH bhavagiraH kutsa vaziSTha12 gautamAyoH / itisUtreNa bahuvacane Na pratyayalope13 gautamA iti / iti 9 emengg syAt 9 emended, prasAdAta AB. 10 B repeats : api prakRSTA balIva 11 emended sarvajJA..A, sarvaza: B. 12 viziSTa A. 13 pratyaye A 14 emended, syAtaH AB. stabapha-devanA iMdane siMNa vAMdavAyogya che caraNa jehanA rAghalA sarvajJa jJAnI thayA nizceviNa gautameM piNa tyAre jehanA prasAda thakI te te siddhArtha abhiyAna rAjanA putra je te yogIndra madhye cUDAmaNI mugaTa tulya bhavya jIvIne saMsAranA lakSAgame dukkha tehanA dalanArA Apajyo sukha zAzvata' pada // 3 e zaurasenI bhASAmA cha / dusTe' zaMgamake zule bhayakale gholovazaggAvali' kuvvate vi na lozapozakaluzaM yeNaM kadaM mANasaM / ide bhattipale Na yohabahulaM' yogIzalaggAmaNI * ze vIle palamezale' dizatu me ne unnapunnattaNaM // 4 maagdhii|| 1 dusTa B, du?C. 2 sagamake A. 3 gholAvasagAvali C.4 pAzakalaza'A 5 yaNaM B, yeNa C. 6 kada C. 7 bahule B. 8 0lagamaNI B. 9 palamele B. 10 zatu B. avacari-duSTe pApAbhiprAye saMgamAbhidhAna sure. ghoropasargaNi11 kurvANe pina roSapoSakalupa yena bhagavatA mAnasaM kRtaM // iMde bhaktiparepi na . sneha bahulaM12 // yogIzvaragrAmaNI. // zrI vIra:13 paramezvaraH // me mama nepuNyena pUrNatvaM dizatu // saSoH saMyoge14 so'grISme iti ghaTasya sttH|| rasA lazI iti rephANo lakArAH // sakArANAM shkaaraaH| jathayAM ya iti jakArayakArANAM yakAra patra 4 // 11 emended, 0pasargAagi A, pasagazreNi B. 12 indre......bahula B repeats 13 emended zrI vIra A, zrI vIra B. 14 sayoge B. stabaka-duSTa saMgamA nAma sura bhayano karanAra je te ghora upasarganI zreNI prate' kareM thake nahi roSapozathI melu jeNe kamyumana iMdraje te bhakti kare thake na karayu' sneha adhika mana rahavA yoga:vara madhye agragAmI te bIra paramezvara je te Apo musane naipunyanu' puNyapaNu // 4 e mAgadhI bhASAmA che / /

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SaDbhASAmaya paMcajinastavana kaMpaMtakkhitimaMDalaM khaDahaDapphuTTata baMbhaMDacaM ucchallaMtamahannavaM kaDayattuTuMta' selaggaya / pAtaggena' sumerukaMpanakaraM bAlattalIlAvalaM vIrassa pahuno jinAna jayatu kkhonItale pAyaDaM // 5 paizAcI / / 1 bayabhaDe B. 2 ucchalata B. 3 kaDaya B. 4 pAtaggona C. 5 khoNItale C 6 paizAcikI C. avacari-kaMpamAnakSitimaMDala // khaDahaDazabdo'nukaraNe sphuTabrahmAMDaka // ucchalanmahArNava / ucchAlaucchalaityucchalla AdezaH // kar3ayaDa zabdo'nukaraNe / / traTayata zilAna / / bAlatye yad lIlAyukta bl|| vIrasya prabhoH / / jinAnAM kevalinAM / / kSoNItale10 prakaTa prasiddha / prAkRta pAyaDa AdezaH No na iti kArasya nkaarH| tadosta iti11 dakArANAM takAraH // 7. kaDaya A. 8 emended, yata AB.9 yada A. 10 emended; tale: AB. A omits. 'stabaka-kaMpAbyu che pRthvImaMDala jeNe SaDahaDa SaDge karIne phoDayu che' brahmAMDa jeNe ucchAlyA che merA samudra jeNe kaDakaDa zabde karI toddy| che' paravatanA zikhara jeNe pAne aMgre karIne sumeru kaMpAdhye cha jeNe ehavu bAlyA avasthAne vi sehajanu bala che vIranu sAmAnya kevalInu svAmInu' te vIra jayavatA vattoM pRthvItalane virSe pragaTarUpa che // 5 // e paizAcikI bhASAmA cha / iMdro' baMdaNaresi jAsu' mahayA hallohaleNAgaDe jaM jhAI muNihaMsaDA hiyaDae akkhe niraMbheviNu" / sAhu broppiNu jAsu koi mahimA no tIrae mANavo pAe vIrajiNassu tAsu namahu~ sIsallaDaI' ammahe // 6 apabhraMza bhASA // 1 iMdrA B, iNde| C. 2 reji B. 3 jAsu C. 4 niru bheviNu C. 5 vIrajiNesu C. 6 namahu C.7 sIsalaDe C.8apabhraMzI C. apacari-iMdraH vadaNaresIti va danArtha / tAdathye kehitehiresiresiMtaNeNAH / iti sUgeNa tAdathye / chotye resizabdaprayogaH // yasya bhagavataH / yattarkibhyaH10 Gaso DAsuna vA iti sUtreNa uso DAsuH / mahatA hallohalena sa bhrameNa raNakena vA // dezyo'ya zabdaH // ya bhagavata dhyAyanti // munihasA:11 pradhAnamunayaH / svArthika aDa pratyaye hasaDa12 iti siddh|| hRdaye'trApi svArthi kaH / ahaH // akSANi indriyANi //

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zrI jinako tirikRta nirudhya epyeviNuyecye viSayaH iti sUtreNa katvApratyayasya paviNu AdezaH / tathA / yasya mahimAna sarva vastu kopi mAnadho na zaknoti // sarvasya sAhI vA iti sarvasya sAha AdezaH // syamjamna zatAmiti 14 am luk / yoyoditi ukAraH // tuma pavamaNetyAdi sUtraNa tuma paviNu Adezenugo dhAtoreSpiNu iti rUpa || Asu pUrvavat || rAtezvathataranIrapAtaH tIra Adeza: / sthAdInAmAdyatrayasyAthasya vo vA iti tivasthAne ekAre tIrapa iti siddha | so suhossava iti saH suH / tAsu iti jAsuvat // namAmaH / bahutve huM iti mo huM Adeza: || zIrSeNa || ama iti harSe 16 // 6 itizrI vIrastavAva cariH samAnamiti sa. 1529 varSe bhAdrapadamAse zuklapakSe paMcamyAM tithI the. somena likhitA // cha || 17 9 emended tAdarthoM AB 10 emended, fra AB. 11 emended; munihA AB. 12 haMsa B 13 emended, ho AB 14 emended, zAsa AB. 15 amu A. 16 emended hRSe: AB 17 itizrI vIrastavAvacUriH // chA / cha / chA / chA B. staka - indra divAne artha je bhagavatine moTe saMbhrameM vismaye Agyo je bhagavata dhyAyeM che sunihaMsa parama suni hRdayamAMhi akSa je indrIyo teha rudhIne sAdhu ehavo paNa je bhagavaMto ke ika manuSya sahimAnI pAra na pAyeM te zrI vIraparamezvarane caraNe amArA mastakaDe na chu // 6 // e apabhraMzI bhASAmA che // evaM paMcajinA' nirastavRjinA: sadbhaktivizrA jinA ' SaDbhASA' mayasaMstavena mayakAnItAH stutegecaraM / trailokyaspRhaNIyasiddhiramaNIzRMgAraNApratyalA deyAsu gurusomasuMdarakaraprAgbhAragaurA ' zriyaH ||7 padmApAstavaH // 22 1 B adds here : nirastavRjinA. 2 vibhAjitA B. 3 emended, Sada AC, SaDa B 4. zaMgAriNa: C. 5 gauga AB 6 itizrI varddhamAnastavana' lipa sudhAbhUSaNa gaNiziSyakRte // zrIH // B, itizrI mahAvIra jinastavana 5 itiSaTbhASAstavanAni samAptAni / saM / 1871 varSe phAlguna kRSNapakSe li paM. jayavijaya ga gerItA madhye C. stabaka-e prakAre pAMcatIrtha kara TAlyu che najina pApa jeNeM pahuMcA sadbhavitaha zobhate pahaneM meM padabhASAmaya sto karIne stutinA viSayamA ANyA e pAMca tIrtha para havA che triNa lokanA jIvoM spRhaNIya pahavI je siddhi strI tehanA zRMgAraparipUrNa moTA ehavI je sAma caMdramA tehanA suMdara ehavA je kara kiraNa tehano prAgbhAra je samUha te rakhI gaura lakSmI prata Apa ||7|| zrImat tapAgacche zrI se masudara sUriziSya zrI jina kIrtisUri viracitAni bhASAmaya stotrANi samAptAni / saMvat 1871 varSe phAguNavadi 9 cNdrvaasre|

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zrI jayasundarasUri viracita zrI nemijinezvara saMstava (aSTamIpAmaya ) paramabhaktiparIta puraMdarastuta padadvaya nemijinezvara / jaladanIlarucestava sastava viracayAmi suvAsanayA navaM ||1 suragurupratimo'pi dhiyA naratava guNAn gaditu' ka ivezvarA / caramanIranidhe laharIgaNa gaNayitu gaNako'pi kimu kSamaH // saMskRtam // karaNakuMjara kesarikSAraNaM bahala moha mahIruhavAraNa | caraNatAmarasaM narasattamA mahimadhAma namanti na ke tava / guNamaNI gaNarohaNarohaNaM kusumayAsamareNusamIraNam / ciramahaM mahayAmi mahAdayArasamayaM tava devahe ||4 samasaMskRtam // jaukulaMbara sUriasoara' bhaviyaloacaura suhAyara / sukapAvanI raharovamaM jiNa tumaM paNamAmi aNoSamaM // 5 sayalaladdhi jjasumahAvaI sarariU sara sAminiseviraM / havasa devaharavva tumaM puNA bhuaNanAha kayAvi na bheravo 6 prAkRtaM // nA ciMdamaNI dAva cidinjade tAtrataha kaorerana kaNpajjade / kAmadheNu vi jiNa tAva kAmijjare jAva tuha pAyaparamaM na dIsaijjade || 9 duridA side sukadaparipUride sadadaduhide tadhA sAda sada sohide | saMtojaNe guNamahaMdosayA jayadu bhayabaMbhavaM bhuSaNasiri sAmia ||8 zaurasenI // uvadisTazadasta maNastazamaM bhavazAyalatolaNatalaNizamaM / nada api zustila moklama viNadhA yaNApaNamaMti tumaM // 9 calamazcalalahidazamA zukivAlazazAyala kila bhaviA / haliseNa mahaMta tuha aNa zaziNaM yaha yoNhapi ANahA ||10 jaya gunaganamaninidhinemiteva jayatajjitatujjayamatanateya | mAgadhI // jaya sajjanahitapakanalinahasa jaya panatakaTatamatamanahaMsa // 11 apuravasirisAra anapuJa naratinna saMta sanabhuvanavijJa / tu nAmamatasarane ratAna pabhavati na tosA tahitamAna || 12 paizAcikam // kataphAmakhanAkhanaSpakaM tunatAlAkakanaM sutullapha / namate cinalAca yo tumaM laphate so anakhaM mahAlama ||13

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24 zrIjayasundarasUri viracita vakacaMtukanAna paMthavo lacanIyAni samAnakittiphU / phakavaM kavaphAyaphacane pakavamhAnatile khalakkhanaM / / 14 cUlikA paishaacikm| sAvapahAyanihANu ta sAsaNaraha Akahia / nANaghaNehi samANu ke ke na pahuttA sivanayare // 15 tau payapaMkaci nAha bhamaruppaNu nara je dharahi / hoi hariajagavAhu teha~ jala sorahi surahita] // 16 sAmalabanna u megha jiha tau rehada pahu deho / punnadhAnakAraNu jagaha~ amia dANu guru paho // 17 dhannA te nayagullaDA jIhA te haiM sukayastha / je tara prastAhi rUpa tigha buvAhije tau muNasattha // 18 apabhraza bhASA // nadamahodayaphaladakaMda maMdaradhIrima dhara / zamapezalakalakuzalako ............ //

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zrI jinakI nirikRta paDbhApAmaya paMcajinastavana (saMskRta chAyA) zrIvIrastava (par3abhASAyukta) (sovari) zrI nAbhirAjaputra prathamajinapatiH (zrI RSabhadevaH) (yasya) pAdArabindaH sevArthotsukaravargAdhipasya (indrasya) mukuTAgrabhAgena spRSTaH (saH) bhRbhuvaH svaH (tralokya') zrINAdAnaH prINAtu / yasya (zrI RSabhadevasya) jJAne bhUtamAvivartamAnA: aNuparamANavAdyaH tathaiva samastA: padArthasamudAyAH samAnakAle svasvarUpeNa pratibiMbitAH bhavanti / ityarthaH // 1 (saMskRtam) TIkA yena bhAratakSetra zIghra vapta saddharmavIja tadA ekenApi tathA prazAmtahadayaH sa puMDarIkaH (tannAmA gaNadharaH) kRtaH / yaH aSTApadapIThasavItatataH pAptaH parI nivRtim devAnAM prathama / mAyA vadAmi tam // 2 (prAkRtama chAyA) yaH yogIndranarendravaMditapadaH prailokyacitAmaNiH yaM AliGgati rAgasaMgatimatI sA muktilIlAvatI / jAtA nivRtidIkkiA gamalA vidyAprasUtiH yataH saH svAmI RSabho jinendravRSabho devAt suvidhA mukhama // 3 (zaurasenI chAyA) tApottAnuvarNarucire yasthAMzadeze kaTApaktiH rAjate indranIlaphalinI tApicchagucchayutiH / ramyA kalpalatA yathA suragiriskaMdhetu gasthitA laH prakSAlayatu nAbhirAjatanayaH sama avadhajabAlam 4 // (mAgadhI chAyA) dhArayan prakaTa atyutkajaTAjUTachaTADaparama taM nayana madana kRtAntasadana' dadat bhavAnIhitam / sarvazaH gaNanAthava ditapadaH devAdhidevaH sadA / bhavyAnAM vRSabhadhvajo jinapatiH dadhAt para' zAzcattam // 5 (paizAcI chAyA) sadbhUtasphArabhAvaprakaTitAlodabhUtaromAMcarAjI zobhArAjat dehA'surasuraracitodArapUjopacA: / ghorAghaughapracArapatralaharAdhahoza pano meghasaMdhaH bhavatu zailokyabaMdhuH kaSTabharahAra: mArudevo (marudevyA: sutaH) jinendraH // 6 (cUlikApaizAcI-chAyA) vANijyavyavahArapANigrahaNamAmAkarasthitiH dharmAdharmavicArasAraH kathitaH yena yat sa'pi / baya AzA vahantaH tasya zIrSoNa AtmIyena pAde, Adijinezvarasya namAma: Anandena nRtyantaH // 7 (apabhraza-chAyA) [iti thA AdityanAthastavanam]

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(paDabhApAmayaM) zrIzAntinAthastavanam / zrImAn zAntiAjanaH punAtu ajinaH sarvAna sabhayAMginaH (bhavyajAn) saMtyatoparamA ( avinAzinI) avatIrya paramI AnandasaMvit (zAna) lakSmIH / yamya gIH (- vANI) tripadI (gAyatrIsamI) jagatatraya (rUpa bane svara vicarantItarAM sphura-tarAna (atijasvinaH) mahAdisiMhAn (dupTAn vAdisiMhAna) api trAsayantI iti citram / ityarthaH / / 1 saskRtam-TIkA rAjya rAjyAMganAH vikaTagajaghaTAdAnasikatAMgaNAni bhakSobhyA'nekayodhAH tathA hatamahAzagA (zatraNAM piyAH) turaMgAH / ujjhitAH sabai ete tRmiva (yena) bhagavatA, yaH anavAM prajajyAm nirSiNNaH saMprapannaH dizatu zivasukha hemakAntiH sa zAnti. ( zAntinAthaH) . 2 prAkRtam (chAyA) kuryAt krauryApaleponmadamadanaripuH gattamAtaMgagAmI svAmI cAmIkarAmadhutiruciratanuH nivRti zAntinAthaH / pate rAjanti yasya krama(caraNa)kamalagakhA: dharmalamyA: tasmin snAna' kurvatInAM (te) dazamalAH dazaprAramarAmi kuMkumamithitAni iva (bhaanti)| 3 zaurasenI (chAyA) saMjAtA dharaNItale sakale zAntiH janAnAM tadA utpannaH nRpavizvasenasadane yasmin prabhAcA bhutaH / saMsArAdabIbhAntitAnti =sa tApa, duHkha haraNaH sa zAntitIrthakaraH kuryAt me duritopazAnti asamAM devAsuraiH stutaH // 4 mAgadhI (chAyA) dehe yasya sarasi kAntisalile bandArudevAGganAnAma dRSTayaH pratidhiSitAH acapalAH ragata(kAbalotArAyuktAH / rAjante bhramaraprasaMgasubhagAH abhojavalyaH iva ta zAMti namatha prazAntahRdayaM kaMdarpadaviham // 5 paizAcI (chAyA) anantena AnaMdena (ye) namantaH indraH mahAntaH yogIndrAH narendrAH (ta:) pUjyam / taM zAntinAtha' kRtamohamAyanAza) gAthAmi (-yAce) mokSasya paMthAna abAdham // 6 culikApaizAcI chAyA yasya padanamanena moharAjasya (yAni) avaskaMdabhayAni tAni nazyanti dRre / gavati duritazAntiH atra nAsti bhrAntiH ma dizatu zivasya paramanI (mAga) zAntinAthaH / / 7 (apabhraMza) (chAyA) [iti zrI zAntinAthastavanam] mAgadhI (chAyA dRSTayaH pratidhivitA vAla bandArudevA sva

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(Hrutar) zrI neminAthastavanam | pArAvArasamAnasaMsRti (saMsAra) samuttArAya nArAyaNaH (yasya) sevAM sUryacaryAkAriNI (sasArasamudre) dRDhattarItulyAM AdareNa ( kRtavAn) | devAnAmapi devatA ( rUpaH ) sa paramabrahmasvarUpaH prabhuH zabdabrahmavidA ( yoginA) api agasyamahimA nemIzvaraH pAtu vaH ||2 [saMskRtam] [TIkA ] meru ica (suvarNa [mayaH]), uttama mAnavaH iva (suvarNa:- suyazasvI, nRpatiprAsAde citraM (suvarNayukta) iva zobhana vA sugrAmaH iba (suvarNayuktaH ), nArAyaNaH iva suparNa garuDayuktaH), vaNiggeTa' iva (suvarNayuktaM kukumayukta vA ) meghaH iva ( su- arNa-jala- yuktaH) vA / udyAna iva suvarNabhArataru, vANIvilAsaH (su-varNamayaH) jayI yasya (sa) IzaH rAjate zubha dizatu me saH nebhitIrtha karaH || 2 prAkRtam (chAyA) yena brahmazatakratuprabhRtayaH sarve surAH nirjitAH IzaH yena kAritaH pratidina nRtyaM umAyAH agrataH / yena dhyAna hutAzane madanaH so'pi kSayaM prApita: sa nemiH zivadAyakaH (= mokA) bhavatu me devAdhideva sadA ||3 zaurasenI chAyA) zukladhyAnadavAnalena sakale li taddhUmena yutaH iva kajjaladyutiH rAjImatIvallabhaH / vijJAnaM paramArthasArthaviSayaM nemIzvarA bhASika (madhya) janAn dadyAt saH avarjitamahAvidyAnAM mahAn Alaya: ( IdRzaH nemAmvaraH) // 4 nemiH yAdavarAjavaMzatilakaH sa bhavatu bhadra kara dhArayanniva prabhAmiSeNa kRSNaM lohasya saMnASTa mAgacI (chAyA) ortant tridazAcalasya (= meruparvatasya) tulyaH govarddhanaH tolitaH trailokya dhRtaM ca yena satata dekadeze (udare) sukhena / yena so'pi hariH (=kRSNa:) (hariH = vAnaraH) ica (sva) bhujazAkhAyAM hindolitaH dadyAt anaMtabalaH sa mokSapada devaH zivAnaMdanaH (mIrAH // 5 paizAcI (chAyA) kAlindI jalakajjalAcalazilA vat yasya) bAlAH indranIlabhAH sarvaSu anaMgavIra vijaye vArAvaligrAmaNIH | 6 culikA paizAcI (chAyA) jagataH saMtApakAriNaM jetu kAmAmadhAmanim ( tathA ca) hayagajasthalajAM rAjyalakSmIM tyaktum / tribhuvane vinA yena ko'pi anyaH na zaktaH zivasukha (mokSasukha) se nemiH devAnAM hi devaH dadAtu ||7 apabhraMza (chAyA) [iti neminAthastavanam )

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(pApA) zrI pArzvanAthastavanam / bhaktivyakti (AviSkAra) (pUrva) praNava amarANAM suvarNamukuTasya apUrvakhat ( calata) jyotiH pracaladaciraH (=spandamAnaH (bhAti), (yatra svayaM) kajja - zyAmadyutiH ( ghartate ) | (so'yaM ) ( bhavyajanAn zeyobalyAH upacayaM prApayana (saMgha) saMtApahartA zamitadurita: (ca) bhUyAt (bhagavAn) pArzva nAthaH) aMbhodavat (= meghavata) moda. kartA ||1[saMskRtam] [TIkA] phaNi (sarpa) phaNamaNimAlA rAjate yasya zIrSe tamatimirapraNAze dIpayaMtIya divyA / paramamahimnAM vAsaH pAparAjIvarAji arana (i) dAtu sukha sa pArzva (nAtha) // prAkRta (chAyA) dazavyamAna kulAcalAbhiH pralayAMbhodaprabhAbhiH tadA vRSTibhiH kamaThAsurasya (= zrApArzvanAthavirodhisatvasya) bharitabrahmANDabhANDAbhiH api / yasya dhyAna hutAzanaH prajvalinaH (= yathA ghRtAdinA) siktaH api iti Azcaryam. svAmI paijinaH sa bhavatu bhagavAn trailokyasaukhyapradaH // 3 zaurasenI (chAyA) corAH arthAtilolA: tribhuvanagrasanI zAkinI DAkinI vA yakSAH rakSAMsi turuSkAH parapala = mAMsa) rasikA / kSetrapAlAH abAlAH (= prauDhAH) / duSTAn (bhUta) vinaSTAH janajanitasayAH yasya nAma (smaraNa) prabhAvat samama vAmeya (= vAmadevyAH sutaH) devaH bhavatu bhavaduHkhazreNividhvaMsakArI // 4 mAgadhI || (chAyA) mantrAH tantrANi yantrANi api ( yasmin kAle) gatamahisakathA na tathA visphu ranti sevAdevAkinaH (janasya) api pracuraphalabhara dadanti te'pi dhAna (ghA) deSAH / bhAva ( = sthita ) hInaprabhAvA: maNigaNa pramukhAH yasmin sarvo'pi jAtAH kAle tasmin pArzvaH jayati jagadguruH jAgarUkaprabhAvaH // paizAcI (chAyA) duritabharAH palAyante dUrIbhavanti jhakaTAH (=kalahAH) nazyanti durjanAH vighnasaMghAH dalanti / nahi janahRdaye zokasaMtApaH zasyAyate yasya padanamanena, sa pArthaH sukha dadAtu // 3 apabhraMzaH // (chAyA) [iti zrI pArzvanAthastavanam ]

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(paDbhASAmaya) zrImahAvIrajinastavanam (svayaM) vidhAnAM janmakado'pi (san) tribhuvanabhavanAnAM (prANInAm) Alokana (=astitva) prati alopI (vedanA akurvan san) dAkSiNyasindhuH (sa bhagavAn ) pitRvacanavazAt sotsava lekhazAlA (pAThazAlA) praaptH| (tatra) devatAnAM svAminaH indrasya) purataH jainendrIM zabdavidyAM upadizan sa bhagavAn zaleya: (:trizalAsutaH zrI mahAvIra:) zabdabrahmaNi (paramatatvajJAne) (yad) amoghaM (sattvavat sAravat) kauzala upadizatu // 1 saMskRtam (TIkA) yaH yogIzvarapugaveH hRdaye nityamapi dhyAyate yaH saSu purANavedaprabhatigra thepu gIyate / yaH hastasthita-Amalaka iva lokatraya jAnAti ta va de trijagadguru jinavara' siddhArthararAjAMgajama (=zrA mahAvIram) // 2 prAkRtam (chAyA) devendrANAmapi vaMdanIya caraNAH sarvo'pi te sarvajJAH saMjAtAH kila gautamA api trayaH yastha prasAdAt te / sa: siddhArthAbhidhAnabhUpatisunaH yogIndra cUDAmaNiH bhavyAnAM bhavaduHkhAlakSadalanaH deyAt khuba (zubha) zAzvatam // 3 zaurasenI (chAyo) duSTe saMgamake (tannAmina) sure bhayakare ghoropasagAvali kurvANe'pi na ropapoSa(-vRddhi)kaluSa' yena (bhagavatA) kRta' mAnasam / inTre bhaktipare na snehaba hula, yAgIzvarayAmaNI: sa vIraH (=mahAvIraH) paramezvaraH dizatu meM naipuNya puNyasya // mAgadhI (chAyA) kampamAnanitimaMDala khaDahaDAzabdena) sphurabrahmAMDaka upacchalamma hArNava kaDakaDa(zabdena) navyazilAyam / pAdAgreNa sume rukaMpana kara bAlatve'pi (yasya) (Ihaza) lIlA (pUrvaka) balam vIrasya pramoH (=mahAvIra sya) jinAnAM (kevelInAM) jayatu kSoNI tale prakaTas 5 // paizAcI (choyA) indro badanAya yasya mahatA saMbhrameNa AgataH ya' (bhagavata) dhyAyanti munizreSThA: indriyANi nirudhya /

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zrajina kIrtisUrikRta 30 sa (pUrNatayA vaktu yasya ko'pi mahimAna' na tIrayati (zaknoti mAnavaH pAde (mahAvIra ) jinasya tasya namAmaH zIrSeNa harSeNa (ammahe // 6 apabhraMza bhASA (chAyA) evaM paMcajinA: nirasta vRjinAH sadbhakti (pUrNana) vivAjinA ( = dIptena) parabhAvamasaMstavena mayakena (= jJAnena, dharmeNa) AbhItAH stutegaMciram / trailokyaspRhaNIya siddhiramaNA gAriNAmpratyayA ( = kapanAtItA) deyAsuH gururakaraprAgbhAragaurAH (pakSe, candrasyasu dara kiraNasamUhamA dhavalAH) (jJAna) zriyaH // 7 paDhbhApAstavana zrImat tapAgacche zrIsomasuMdara sUriziSya zrIjina kIrtisUriviracitAni bhASAmaya stotrANi samAptAni //

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zrI jayasundaramariviracita zrI nemijinezvara saMstava (aSTabhASAmaya) paramabhaktiparIta(pUrNa)puraMdareNa (yasya) padadvayaM stutaM (IdazaH he) nemijinezvara / jalada (megha) (sama) nIlaruceH tava navasaMstava (-stavana) (aha) suvAsanayA (bhAvapUrvaka) viracayAmi // 1 dhiyA (dhuddhayA) sura guru (vRhaspati samaH api naraH tava guNAna kathayitu kA samarthaH (Izvara) sumahataH abhAnidheH laharIsaMkhyA gaNayitu gaNakaH (jyotirvida api ki kSamaH (samarthaH) (bhavati?) | // 2 saMskRtam / / karaNa (indriya) kuMjarANAM kesari (=siMha) vat vidAraNaH, bahala (atIya) moha (rUpe mahAruheSu (vRzleSu) vAraNa (hastI) samaH vinaashkaarii)| (patArasya) tava caraNakamalo, he mahimnaH dhAma (rUpa) athavA, he mahAtejasvin) ke narasantamAH na namanti (-savenamanti eva ityartha) / guNamaNigaNAnAM (prabhavasthAne) rohaNa (parvate) (ye rUDhAH, smRtAH) vRkSAH (teSAM) kusumAnAM prabhUna reNu (parAga) yukta samAraNam / tava cira' aha mahayAmi (=anubhavAmi) tava mahAdayArasamaya zAna' (samaya) he deva // 4 // samasaMkRtam / / yadukulAMba rasUryalodara bhavya (mumukssu| loka (rUpa) cakorANAM sudhAkara' iva / sukRtAdapanIra haropama' (meghasama) (he) jina (prabho) anupama tvAM praNamAmi // sakalalabdhiH (-upazAnti, yogazakti-yuktaH) yadanAM mahApatiH smararipuNA svayaM (he) svAmin tvaniSevitaH / bhavasi devaharaH iva tva, puna: (hai) bhuvananAtha (tva) kadApi na bhairavaH (bhayaMkaraH bhavasi // 6 prAkRtam / / (hai) nAtha cintAmaNiH tAvat (hi) cintyate, tAvattathA kalpavRkSo'pi kalpyate (kAMkSyate) / kAmadhenuH api (he) jina (pramI) tAvat kAmyate, yAvad (hi) tava pAdapadama na dRzyate / vigatadurite ataH eva) asite sukRtaparipUrite, (lokAnAM duHkhaH) satata duHkhite tathA sukha (sAta) zata zobhite / maMjAmate (-jJAnayukte) jane guNamahattopita : jayatu bhagavAn sva bhuvanazrI svAmI // 8 zaurasenI / / upadiSTazatazramaNArthazama bhavasAgaratAraNataraNIsamam /

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zrIjayasundara mUriviracita mana arpita-susthira-mokSa ramA lAmI) (3) jina (bhI) (se) ghAyajanAH (ye) praNamanti tvAm / / 1 jaya vatsala matsararahita svaya, sukRtarasasAgara, kila bhavyAH / hallozakena jayanti ca pRthivyAM zazina yathA jyotsnA'gi vyaaptnbhaa||10 mAgadhI / jaya guNagaNamaNinidhine mideva jaya tajinadurjaya madanadeva / jaya sajanaidaya nalinahasa jaya praNatakaSTatamaya mana paramezvara // 11 apUrva zrIsAra ananyapuNya narebhyaH datta sudarzana -dhama ) (yena saH) bhuvanavijJa / tava nAmasmaraNaratAn prabhavanti na doSAH dalitamAnAH / / 12 paizAcikam // kRtaghrAma (bhramaNa, saMzayita') ghanAghana (IndraH) prabha', TurNayalakSaNaM (yasmin) , sudurlabham / (IvRza) yA (he| jinarAja yaH namate sa labhate anardhA' mahAlakSmIm (madvAramAm) ||13 jagajantukavAnapathake racanIyA samAnakSetrabhUH / bhagavan bhavabhAvabhajana paMkabrahma (=paMcama devalokasya indraH) natirekhalakSaNa // 14 cUlikApaizAcI // sarva prabhAvanidhAna tava zAsanagthamAratA / zAnadhanaH sahita ke ke (janAH) na prAptAH ziva (kalyANa, tIrtha kara) nagare // 15 taSa padapaMkaje nAtha bhramaratva ye dhArayanti / bhavanti teSAM hRtajagatyAdhaH saMyama (yaza) surabhiNA surabhitatanuH / / 16 zyAmalavarNaH meghaH yathA, tathA zobhate prabhudezaH / puNyadhanya kAraNaH jagataH amitadAnakara : (kara) papaH // 17 dhanyAni tAni nayanAni, jihvA teSAM sukRtArthA / ye taba pazyanti rUpa, tathA bruvanti ye tava guNasamUhAn // 18 apabhraza bhopaa| [naMdamahodayaphaladakaMda maMdara dhIrima ghara / zamapezalakalakuzalako..........] -saMpAdana saMskRtachAyAsametam pro. TA. kAntilAla ba. vyAma

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zAbarabhASyagata bhASAvicAra Do. nArAyaNa kaMsArA adhyakSa maharSi vedavijJAna akAdamI, amadAvAda prAstAvika jaimini ane zabarasvAmIno samaya jaimini racita "mImAMsA satrane samaya sAmAnya rIte I.sa. pUrve 400-2005 ane mImAMsAsUtranA bhASyakAra zabarasvAmIne kALa ema. bIrayU , epha. jhAge" ane I. phrAuvAlanere Azare I.sa. 500nI pUrva ane gAge e I.sa. pUrve 108 pachI hovAnuM svIkAyu che. upalabdha mImAMsAsutra bhAmAM zAbarabhASya zothI prAcIna che. A bhASyamAM avataraNarUpe TAMkavAmAM Avela vaidika maMtronAM ane smRtigraMthamAMnAM udarago graMthanAmanA ullekha vinA ja nidezavAmAM AvyAM che. krAuvAlane zAbarabhASyamAM prakSepa thayA hovAnI zakyatA aMge dhyAna deyu che. dA.ta vI. sU, 1. 1, 6-23mAMnI zabdanityAnI carcAne lagate bhAga 2 paraMtu gADheranA mate zanityatvane lagatA maddo zAbarabhASyamAM aprastuta te nathI ja, ane A graMthabhAga pramANabhUta tarIke svIkArAyela che. A graMthabhAgamAM bhASA ane sata-tattvane lagatA zabarasvAmInA vicAra graMthastha thayelA che. mImAMsAno mULa uddeza jaiminie "mImAMsAtranI racanA samudra jeTalAM amApa zrutivacanamAM pragaTa thayelA dhamanA svarUpane nirNaya karavA ane tene anuSaMge upalabdha samagra zrutivacanone samya, rIte arthanirNaya karavA mATe karI che. vedamAM je kama ane jJAnane upadeza karavAmAM AvyuM che, tene samajAvavA mATe uttarakALamAM traSi-munioe vedanI zAkhAo ane brAdANaAraNyaka-upaniSagraMthanuM pravacana karyuM. dvApayuganA aMta sudhI kupAyana vyAsane ziSya-prazi sudhI A pravacanaparaMparA cAlu rahI. A sudIrdhakALa daramyAna karmakAMDa ane adhyAtmajJAnakAMDamAM aneka vAda ubhavyA ane aneka viSayamAM te paraspara vindra vyavahAra pracAra pAmyo. maMtrAnathakathavAda jevA vedanuM khaMDana karanAra vAda paNa udabhavyA. karmakAMDa ane - lA. da. bhAratIya saMskRti vidyAmaMdiramAM tA. 28-1-1887nA roja ApeluM prathama yunivarsiTI vyAkhyAna,

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De. nArAyaNa kaMsArA jJAnakAMDa cce paNa paraspara khaMDanAtmaka pravRttine AvA viSamakALamAM vaidika karmakAMDa ane upAsanAkAMDanAM mULa tattvonI surakSA, viruddha matonuM nirAkaraNa ane karmakAMDa tathA jJAnakAMDanA AMtarika tathA pArasparika virodhanuM samAdhAna karavA kRSNa pAyuna vyAse tAnakAMDanI ane temanA ziSya jaiminie karmakAMDanI..- ema guruziSya baMnee maLIne khaMDaNaH be bhAgamAM- mImAMsA karatA mImAMsArAyanuM pravacana karyuM. prAcIna kALamAM A baMne vibhAge maLIne vIsa adhyAyanuM mImAMsAzAstra eka ja zAstra gaNAtuM. tyAre viSayavibhAganI dRSTie prathama meLa adhyAyane bhAga 'pUrvamImAMsA' ane chellA cAra adhyAyane bhAga "uttaramImAMsA' nAme oLakhAtuM. Aje ApaNe "pUvamImAMsA' eTale jeminikRta mImAMsAmatra' ane 'uttaramImAMsA eTale bAdarAyaNacAyata "brahmasUtra' ke vedAMtamUtra" ema A be mImAMsAone oLakhIe chIe. A baMne mahApuruSee Avo bhagIratha puruSArtha te karyo paNa baMne khaMDa-mImAMsAo vaccene pArasparika virodha te na ja zame. yAnikoe ane brahmavAdIoe pitAnI mImAMsAmAMnA siddhAMtane bAjue sArIne pitAne sAMpradAyika AahuM pakaDI rAkhyo. Aja sudhI yathAnika loke pUvamImAMsAnA nyAo mAne cheDI daIne avicArita bhAganuM ja alaMbana karatA AvyA che, ane aneka avaidika vicAradhArAomAM aTavAI gayA che, bhAgya kAra zabarasvAmI mImAMsAmUtranA kula seLa adhyAyamAMthI prathama bAra adhyAya upara zabarasvAmIe bhAganI racanA karI che. emanI pahelAM mImAMsAzAstranA vIme adhyAye upara godhAyane "bhASya ane upavaSe vRtti', devasvAmIe jaiminIya DizAdhyAyI para saMkSipta vyAkhyA', bhavadAse "bhAgya', bhami vIme adhyAya para vyAkhyA ane stRharie uttaramImAMsArUpa chellA cAra adhyAya para bhASyanI racanA karI hatI ja. emAMthI upava, devasvAmI, bhavadAsa ane bhatRharinA graMthane AdhAra zarisvAmIe lIdhe hoya e saMbhavita che ja, chatAM A purogAmIonA graMtha Aje upalabdha nathI; kevaLa DAMka chUTaka uddharaNe zAbarabhASya tathA uttarakAlIna vyAkhyAgraMthamAM maLe che. tethI zAbarabhALa ja ApaNe mATe ApaNA viSaya aMge prAcInatama saMpUrNataH udhdha graMtha che. sat-tattva ke vAstavikatA viSe zarisvAmInuM maMtavya * manuSyanuM A jIvanamAM parama lakSya che--'niHzreyasa'. A niHzreyasanI manuSyane prApti karAvI Ape che "dhama 3. A dhamane prApta karavA mATe manuSyane potAnI anubhUtinI maryAdAmAM jIvavuM paDe che, kema ke anubhUti sata -tatvanI sAthe AMtarika saMbaMdha dharAve che A sata-tatvanI sAcI samajaNuM upara ja dhama"nI prApti avalaMbe che, A dharmanI vicAraNA ane tenI prApti sata tattvanAM be pAsAMnA AkalanathI karavAnI rahe che; duSTa ane, aTa, zabaranA mate satatattvanuM pAsuM te "pratyakSa" ane "vyapadezya'thI samajI zakAya che, prajJa eTale indriyagrAhya, ane nyAya eTale vANI vaDe jene nirdeza thaI zake che. e sivAyanuM bAkI badhuM adraSTa parimANamAM samAI jAya che; emAM rava, devatA ane apUrva A sata-tarI , kema ke anubhUti satatavanI ane potAnI anubhUtinI

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zAkabhASyagata bhASAvicAra samAveza thAya che. A baMnenuM hArda che -"alaMbana" arthAt "AdhArabhUta padAya. A saMdarbhamAM "zabda"nuM mahattva nAbhithAnIya che, kAraNa ke aMte te zabda ja sarva anubhavane AkAra ane ghATa ApI. tenI sAthe saMkaLAyela sava vastuone vAcA Ape che. mAnavInA anabhava ane tene abhivyakta karavAnI mAnavInI pravRttinA vikAsa mATe A zanI vibhAvanA cAvIrUpa che. - zakhasvAmI kahe che ke lekavyavahAramAM kama artha-vastune anulakSIne thAya che, nahIM ke zabdane anulakSIne. jevuM athavastu hoya te rIte kAma karavAmAM Ave che, rAkhyA hoya te anusAra nahIM', vedamAM te zabdane anusarIne je artha-vastu samajavAmAM Ave che, ane e pramANe ja AcaraNa karavAnuM hoya che. tethI zabdanI hayAtI hoya te anusAra karma karavuM joIe. ahIM zariravAnI atha-vastunuM ane mAnavInI anubhUti sAthe rabdanI prastutatAnuM mahattva pragaTa kare che, zabarasvAmInA bhASyamAM 35rtha' zabda sAmAnyataH padArtha', 'vastu, 'uddeza", "prajana', rASnAtha", "bhAvArtha' vagere arthomAM praveze che, chatAM te moTe bhAge yajJa mATe joItA 'padArtha ke vastunA arthamAM vadhu pramANamAM prajA che. zabarane mata e che ke padArtha ke vastuo spaSTa rIte sUcita karI zakAya ke vaNavI rAkaya tevAM hAvA jo e, pratyeka bAhya padArtha ke vastune amuka AkAra hoya che ane te bAghu AkAze sAthe sIdhA saMparkamAM rahela dekhAya che. tethI pratyakSa buddhine viSaya 'artha che, nahIM ke bIjI buddhi, A upathI phalita thAya che ke AkAra vagara vastunuM vAstavika Akalana thaI zakatuM nathI. A rIti zArasvAmIe padArthane AkAra ane ghaDataranI indri dvArA grahaNarUpa pratyakSa pramANe upara bhAra mUkayo che. 'ma Ara' zabdanA saMskRtamAM "rUpa', 'ghATa', 'AkAra', laMbAI-pahoLAI jADAI', dekhAva' e artho pracalita che. Indriyone pannAthane A pAsAnuM ja sIdhuM grahaNa thAya che. Ane AdhAre ja vastu sAcI ane indriyaprayaMkA gaNAya che. je vastu ke padyArtha indriyapratyakSane viSaya na banI zake te IndriyapratyakSa ke AvI vastune sAcA jJAnanI khAtarI na karAvI zake. tethI indriyapratyakSane viSaya banI zake te padArtha ke vastunuM ja anubhUtijanya vAstavika jJAna thaI zake. padArtho kAMI ninya hetA nathI, arthAt temane AraMbha thAya che, teonI hayAtI Take che ane teone aMta Ave che. paraMtu A padArtho ke vastuo nitya AmAnA saMparkamAM hoya che. vastune jANavAne eka ja upAya anubhava para AdhArita che ke, 'dareka vastu jevI anubhavAya che, tevI che. AtmAne lIdhe purama cetana che ane mAnavadeha e AtmA ane " athavaccenI kaDI che. AtmA ane atha' 'vine kaI jJAna saMbhAtuM nathI, tethI jJAna yathArtha hovA mATe manuSyane prApta thavuM joIe. artha ane puruSa AtmA sAthe eka pAme tyAre ja e uddabhave che. A rIte sana -tattvanAM be parimANe manuSyamAM ekAgra thayelAM che : emAM nitya (= kAyamI ke trikAlAbAdhina) ane ' ya' (= puruSa ke deva dvArA utpanna karavAmAM na AveluM) e eka adaSTa) parimANa ane anitya chatAM sthira padArtha (daSTa) e bIjuM parimANa che. anitya padArtho 'daSTa hovAthI adaSTa' nityane ane 'apImeya' saMparkamAM Ave - che. ada ane deTa baMne maLIne eka vAstavikatA che, sata-tatva che, chatAM e be ekabImAM bhaLI jatA nathI. jJAnanA anupage A satatavanAM A be pAsAM ekabIjAthI avibhAjya

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Do. nArAjagu gA che ane puruSa ja emanuM Akalana karI zake che, deha e 'artha' che ane te sukhadu:khanu adhiSThAna iM. A deha AtmA vagara TakI zakatA nathI. A rIte atha AtmA upara avalaMbita che. A AtmA buddhithI alaga che. atha vinA AtmAnA sAkSAtkAra thaI zakatA nathI, chatAM AtmA tenI sAthe baMdhAyelA nathI. ema chatAM deha-AtmA-saMbaMdhanu kAraNIo, mANakriyA ane pAnI prajA anubhUtine AdhAre anumAna thaI zake che. bhAnu da'na koI potAnAthI anya tarIke na karI zake, chatAM bInane pAtAnA Atma vi sabhAna banAvI zakAya. AtmA Agantuka nathI; e to ajJAta chatAM vidyamAna che, jyAre artha tA kharekhara hAjarAhajura che, ane pratyakSa pramANuthI grAhya che. AtmA ane martha bane puruSamAM pU'nirdhArita che; AtmA kAyama hayAtI dharAve che, jyAre arthane maryAdA hoya che, A kAraNe jJAna dRSTa ane adaSTanA arasaparasanA vyApAra puratu` maryAdita hoya che. nAnI niyatA ane kAryanI maryAdAo chatAM tamAM jevAM parivatanA thayA karata DAya che. kanI koI putra kalpanA thaI zakatI nathI. pAo vaccenA sampU ane bhedo nIrakhIne manuSya e pazcitana viSe jANI zake che, chatAM satta, tava kAMI pratyA pramANunI maryAdA pUratu sImita nathI ane emAM samAvI laI ya tema nathI. adraSTa ane STa kAra eDInA AdhAre lAM che ane emano mada Ayano zApa joI zakAya che. jagatanA pAuM manuSya Athe sIdho ja rAkhadha dharAve che. pArthe manuSyane pattA temanA nakkara, vAstavika anubhavane AdhAre ja mukhya mArTe sAyaka ke nica'ka kare che. jagyAnA daSTa parimANu pI adaba rimANano Adeza maLe che. zakharasvAmI kahe che ke, pratyakSazrAdya padArtha' upara avalaMbita kama' anekavidha pariNAma saraje che, phaLA Ape che, te kama' vaidika yajJasaMbadhI hoya to tenuM phaLa dRSTa parimANunA kSetramAM nathI. hAtu'. hAmathI adRSTa phaLa kevI rIte udbhave e aMge te kahe che ke, zar (- zrutipramANa) upakSI. tenu phaLa dAvAnuM" jAvA maLe che. phaLa maLe che. ema dahe che tethI (ema mAna nyAyapuraHsara che. tethI hema karavAthI phLa maLe che (ema mAnavu) nyAyapuraHsara che; ane dahIM (e padAthane lIdhe) phaLa maLe che ema kahevu' nyAyapuraHsara nathI,17 vedamAM to zabda uparathI artha samanvaya che tethI zabdane anusarIne ja vaizvika kama karavuM che. ema A yAtamAM rAkhavAno mata chatAM A age vRttikAnA mA DhAMkIne muke che ke, gAma upara AdhArita guNa kula siMda karAve che; A zabdane ji mAsa rAjAnu kAma kare tema...tethI dahIM hAma sAthe saMbaMdha dharAvatu hovAthI La uddabhavaze. 11 rAkhavAmI svarganuM vana karatAM vidhAnanA saMta virA kare che. kAraNu ke mAnavIne tataanubhavuM svaga nu` koI ja sIdhu samarthana karatA nathI.12 ahIM, padArtha - dA.ta. dahIM- e dRSTa ane adRSTane beDanArI eka kaDI che. zabdo A adRSTa parimANa tarapha aMgulinirde"za kare che ane cAgya padArtha nA yogya rIte upayoga karavAthI kSata-tattvanA adRSTa parimANunuM varSA parimANathI samarthana mA rahu che, jema ke sarIra uparathI vAnuM; jyuM nathI UlaTu tu nathI. paga'nI siddhi nu dvArA karavAnI rahe che. manuSyanA manathI udbhavatu

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sAbarabhAga, bhASAvicAra ga keI duSTa padArtha tarIke indriyagrAhya banI zakatuM nathI. zabarasvAmI kahe che ke, sukha e ja svaga; badhA leke sukha jhaMkhe che.13 ane A bAbatamAM te "ga" zabda ja sukhane vAcaka che...yajJa gauNa che, sukha mukhya che...sukha mATe ja mANasa mahenata karate hoya che. 54 uparAMta jenuM phaLa cakkasa kahI na zakAya tevA karmanuM phaLa svaga che. 15 ene koI vyAkhyA ke vanamAM bAMdhI zakAya tema nathI, kema ke, te adaSTa che; paNa yajJa dvArA manuSya tenI prApti karI zake che, kAraNa ke daSTa ane ada'Ta e be alaga ta nathI, paNa ekabIjananAM pUraka che. dareka manuSya tenI jhaMkhanA karI zake che, emAM manuSyanA bhedabhAva paDatA nathI. 16 zAbarabhASyamAM yazanA anuSThAnanA anupage sevatane nirdeza tha che ane teo ApaNe jemAM vIe chIe te ja vAstavikatAnI aMtagata che. zabarasvAmI kahe che ke devatAo stutio ane vidravyanA prAptakartAe che 19 paNa devatAone keI manuSyane anubhava thayo hovAnuM ke devatAo manuSyanI jema vartatA hovAnuM ke evA guNa dharAvatA hovAnuM zabarasvAmI svIkAratA nathI. emane koI bhautika zarIra hetuM nathI. 18 devatAe manuSyathI sAva alaga che, temAM manuSyanI TimAM adalabadala na thaI zake devatAo ya paNa na karI zake. devatAne arpaNa karAtI Ahuti devatAne badale manuSya na laI zake. yajJanA anuSThAna mATe devatA khUba mahattvanA che, kema ke - dhAtu kavya, devatA ane vajanakriyA sAthe sIdho saMbaMdha dharAve che. 19 dravya ane devatA aMge virodha upasthita thAya tyAre dravyane AdhAre vidhine nirNaya karavAnuM hoya che. 2 0 dravya ane devatA e banne siddha vastuo che, paNa devatAne haMmezAM gauNa gaNavAmAM AvyA che, kAraNa ke devatA phaLa nathI ApatA.21 ya amuka cokkasa devatA sAthe saMbaMdha dharAve che. ene mATe kaI pratinidhi na cAlI zake. pratinidhithI judo hetu sare che. devatA te amuka Ahuti grahaNa karavAmAM ja heturUpa bane che. 22 paraMtu Indriya pratyakSAthI kaMI devatAsaMbaMdha grAhya nathI; devatA mAtra anumAna gamya che. devatA pita dazya nathI chatAM vAstavikatAne dazya parimANa sAthe saMbaMdha dharAve che. devatAne sAthe sarakhAvI na zakAya. "a" dazya hovA chatAM devatAthI vadhu ucca sthAne che. devatAnI svarga sAthe paNa tulana na karI zakAya. svaga adazya hovA chatAM e devatAnI jema siddha vastu nathI, zabarasvAmI kahe che ke, kALavAcaka pade devatA' kahevAyAM che; kALa viSe devatA zabdane prayoga thaye hoya che, jema ke mAsa devatA che, saMtasara devatA che. 23 devatA rUpa vaDe yajJamAM sAdhanarUpa banatA nathI. te kevI rIte ? saMbaMdha dharAvatA zabda vaDe. jema adhvaryu be hAtha vaDe sahAyaka bane che, tevI rIte devatA zabda dvArA sahAyaka bane che... zabda ja havidravya sAthe saMbaMdha dharAve che. tenI sAthe saMkaLAyela hovAthI padArtha paNa devatA gaNAze. jene zabda havidravya sAthe te artha bAbate saMbaMdha dharAve te ja devatA......ahIM te zabda hoya tyAre ja kAya" saMbhave che. 24 tethI zabda arthane bodha karAvavA mATe che evuM nathI. A rIte jene IndriyagrAhya tarIke na nidezI zakAya te IndriyagrAhya na hoI zake evuM zabarasavAmInuM maMtavya spaSTa thAya che, chatAM tenI hayAtI na nakArI zakAya ke ene amuka eka sthAnamAM sImita na karI zakAya, kema ke zabda dvArA devatA te ja saMbaMdhamAM Ave che.

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- Da, nArAyaNa kaMsArA daSTa pariNAmanI aMtagata indriyagrAncanI sImAmAM parivartana ke vikAranuM bhAna samAI jAya che. samAnatA ane bhedanI draSTie padArthonI tulanA karIne manuSya "apekSika nityatA grahaNa karI zake che. dAta. havidravya yajJamAM saMpUrNataH bhasmasAt thaI jAya che ane pachI kevaLa bhasma ja rahe che. athavA khetaramAM vAvelA dANuM aMkurita thaIne navA dANu utpana kare che. adaTa parimANamAM IndriyapratyakSa ApaNane koI padArthanuM Akalana karAvI zakatuM nathI. yajJamAM devatA zabda kAro hAjara hoya che, paNa padArtha tarIke ApaNe mATe te Indriya nathI, yajJa daSTa parimANamAM thAya che, devatA adaSTa parimANamAM che. svaga e yajJanuM phaLa che, chatAM ane padArthanI keTimAM gaNI zakAya tema nathI. maMtrane pATha zuddha rIte thaze hAya ane (Ama paNa vidhipUrvaka thaye hoya chatAM ya parivartana pAmIne 'svaga" banatA hoya tevuM dekhAtuM nathI, tethI adeTa "svarganI prApti thAya che eTaluM ja kahI zakAya "svaMga" ane yA e bane manuSyane mATe upakAraka hovA chatAM prathama dRSTie te baMnene ekabIjA sAthe sAMkaLatI koI kaDI sAMpaDatI nathI. A mATe sabasvAmI apUrva nAmanuM eka adazya tattva ke zakita svIkAre che, sarva zabdanuM svarUpa na lUm pUrva ema nakArArthaka hoI artha dariTae te pUrve ke vartamAnakALe dazya parimANamAM Avela badhI ja bAbatane ke padArthone niSedha kare che. yajJanI bharama ke khetaramAM ugelA dANA paNa 'apUrvanI TimAM na AvI zake, apUrva viSe agamacetI ke AgAhI na karI zakAya; tema IndriyapratyakSa upara AdhArita keI vidhAna ke anumAna paNa na thaI zake. apUrva e pUrve kadI hayAtI na dharAvatuM ane taddana navuM ja hoya. apUrva e evI koI asAdhAraNa zakita che je cAnA agarUpe phaLanI prApti aSya pariNAmarUpe karAve che. "avanI keI vyAkhyA ApI zakAtI nathI 25 apUvane anubhava karmanA pariNAmarUpe thAya che 26 vAstavamAM 'apUva te "bhAva" sAthe saMbaMdhita che. "bhAvanA' kamavAcaka zabda(bhAvArtha)nuM sUcana kare che. bhAvanA gha rAma: ane varane sAMkaLI Ape che, jayAre yajJakartAne phaLaprApti karAve che -"apUrva'. ahIM 'bhAvana' e kriyAtmaka zakti che. A yajJakama te nArAva ta che tethI zarisvAmIe A pUrvanI dhAraNuM bAMdhI che. tharmanI bhAvanAthI "apUrva" uddabhave che. kamara nAzavaMta hovA chatAM te phaLa ApyA vinA nAza pAmatuM nathI, kriyA(Ha)vAcaka zabdamAtra uccAraNa pAmIne naSTa thatA nathI. je kamathI pratyakSa phaLa udbhave temAM apUrvane saMbaMdha Avato nathI. jayAM kama nAzavaMta I kaI pratyakSa phaLa udbhavatuM na hoya tyAM 'apUva" udbhave che ane te adazya phaLa sAthe kamane sAMkaLe che. A rIte saMpUrva" e daSTa ane adaSTa vaccenI kaDI che, apUrvane AtmA, devatA ke svarga tarIke na svIkArI zakAya. paNa daSTa parimANanI sImA pUrI thatAM "apUva'nuM kSetra AraMbhAya che ane bhAvanA rU5 kriyAzaktinA uddabhAvana dvArA manuSyane lAbha karAvavA apUva" yAtI dharAve che. dareka karmane pitApitAnuM alaga apUrva hoya che. 27 jayAM sudhI cakarma karavAmAM na Ave tyAM sudhI "apUrva utpanna thatuM nathI. yajJakarma thagya rIte karavAmAM Ave tyAre tenuM phaLa 'ava' che ema kahI zakAya. zabaravAmInI saM--tAva ke vAstavikatAnI vibhAvanAmAM yajJa e eka ja evuM kama che je dazyaparimANamAM sarjanAtmaka lakSaNa dharAve che. A karmamAM

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zAbhASyagana bhASAvicAra kAraNa ane kAra vacce keI dAna karI zakAtI nathI, kema ke kAya. adazya che. A mATe ja zabarasvAmIe eka anAmaka tattva "yva'nI dhAraNA bAMdhI che. A dhAraNA mATe. zabda ja pramANana che. 18 sata-tatvanA parimANa dvArA bhASAnI artha sUcakatAne bodha thAya che, kema ke padArthane nideza vAstavikatsA the joI e, nahIM ke mAnasika kapanA tarIke. bhASA kadI paNa mAnavI mananI kalpanA ke racanA na hoI zake, te IndriyapratyakSa dvArA mAnavamana upara paDelI chApanA punarsajananI kAmagIrI nathI. tethI bhASA ane tene vyApAra, te ApaNI aMdara ja rahelAM hoya-jene abhinayA ja karavAnI bAkI che-evI chApa upara AdhArita na hoI zake. A daSTie bhASAne AdarzavAdI ( idealistic ) ke adhyAtmavAdI ( metaphysical ) abhigama saMbhavI zakato nathI, IndriyagrAhyarUpe jenuM pratipAdana thayuM hoya, jene padArthamAM ane padArthane AdhAra haiya, te ja bhASA aMge jAgya ane sAco' abhigama che. bhASA kevaLa vicAranI abhivyaktinuM mAdhyama, vicArasaMkramaNanuM sAdhana mAtra ke vAdhyAparanuM pariNAma na satta ttvanuM adaSTa parimANa ema sUcave che ke bhASAnuM rahasya ane sArthaka adazyane saMdarbhamAM vAstaviktA sAthe saMkaLAvAmAM che, nahIM ke mAnasikatA sAthe. bhale tene nirdeza na thaI zakato hoya chatAM adaSTa e bhASAnA kSetranI aMtagata che. "apUrva dhArA enuM sucana thaI zake che. bhAvana' dvArA "apUva" bhASAmAM AtmasAna thayeluM che, ane temAMthI ja te navatara sajana tarIke udabhave che. lAkamamAM 'ada" hayAtI dharAve che ane devatA" tathA "apUva' mAraphata kriyAzIla hoya che, te uparathI sUcita thAya che ke bhASAnuM vizleSaNa mAhitI-siddhAMta(information theory)ne lagatI paribhASAo vaDe na thaI zake. mAhitI-siddhAnta" anusAra kevaLa IndriyapratyakSanI ja apekSA rahe che ane adaSTane gaNatarImAM levAmAM AvatuM nathI, badhI mAhitI. daSTa parimANane lagatI ja hoya che. bhASAnI utpatti adaSTa parimANamAM thatI hovA aMge zAbarabhA mAM keI sucana maLatuM nathI, apUrva ke devatA bhASAnuM sarjana karatA nathI, pratyakSa kevaLa dRSTa parimANane ja Avare che, jyAre bhASA daSTa ane adaSTa e baMne parimANane AvarI le che, zabda A baMne parimANa sAthe sIdho saMbaMdha dharAve che. e hakIkata vAstavikatA ke sata-tatvanI samajaNa mATe khUba mahattvanuM che ema zArisvAmI mAne che. rAmarasvAmIno bhASA ane dRSTikoNa jaimini kahe che ke, "kriyAmAM preraka vacanathI lakSita thato niHzreyasa prA5ka athate dha" che" ane enuM jJAna 'upadeza' dvArA thAya che. zabdane artha sAthe saMbaMdha pattika" arthAta svAbhAvika che nitya che, zabarasvAmI "upadezane artha spaSTa karatAM kahe che ke, kAza kRti vizi1 zaraNa 3ravAravAn 20 IndriyagrAhya na hoya tevAM kAryonuM jJAna anumAna, upamA arthapatti ane abhAva pramANethI paNa thaI zake che. paraMtu dhamanuM jJAna

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De. nArAyaNa kaMsArA to ghedika kriyApreraka vacane dvArA ja thAya che. tethI dharmanuM mAna ane dazyaparimANanI bahArane viSaya bhASAnA kSetramAM samAya che. bhAve che. eka AdikAlIna rahasya che. zabaravALa nI jhINavaTabharI vyAkhyA ane kALajIpUrvaka spaSTatA karIne A rahasya upara prakAza pADe che. "za' e satatavane ane bhA'lAne keyaDe ukelavA mATe kendra mUna muddo che ane e baMnenI cAvI paNa e muddAnI samajaNamAM rahelI che. zabdae pada zAbarabhASyamAM vividha arthomAM prajAyuM che : (1) avAja (sound) jema ke, - "za kura', 'I #lUM:" ti vartAH isunnate 11 (2) vaNa (phoneme) jema ke, malTaravo jora karavArita ti 33 (4) amuka varSovALuM zretragrAhya para, jema ke, atha gaurityatra kaH zabdaH ? gakAraukAravisarjanIyA iti bhgvaanuvrssH| zrotragrahaNe hyartha loke zabdazabdaH prasiddhaH / te ca zrotragrahaNAH / 34 vividha arthomAM A pada javAnuM kAraNa e che ke zakhasvAmIne mate vicAra ane vastu vacce bheda na pADI zakAya, carcAmAM pUvapakSI vastulakSI (ontological) ke pramANalakI (epistemological) bhUmikAe carcA upADe che, ane zabdone daSTa pari bhAgamAM ja jue che, tyAre zabarasvAmI daSTa ane ada"> "ne parimANane sAthe ja lakSamAM rAkhIne 'zabda' aMge carcA kare che. "zabda" ane "artha'nA saMbaMdha " mini kahe che ke, "zabdane "a" sAthe saMbaMdha "aupattika' che. 35 pattika pada 'utpatti' uparathI baneluM che. utpatti' eTale uddabhava ke janma A uparathI ' pattika padano artha che--janma ke udbhava sAthe saMkaLAyelo'. zabda keIka vastune bodha karAve te te zabda ane vastu vacce saMbaMdha tarata ja uddabhave che. tAtparya e ke zabda ane vastu vacce baMdha zabdanI ane vastunI utpatti sAthe saMkaLAyeluM che, mULathI che, kAyamathI che, ttika che. emAM ke mAnavIya ke daivI katRtva saMkaLAyeluM hovAnuM pramANa nathI. zabarasvAmI A padanI spaSTatA karatAM kahe che ke, " tpattika' zabdano artha che 'niya' ema amAruM kahevuM che. "utpatti' zabda lakSaNathI bhAva(= hayAtI)nuM kathana kare che. zabda ane ane bhAva arthAt saMbaMdha chUTe pADI na zakAya tevo che, e judA judA utpanna thayA pachI joDAyA hoya evuM nathI. tAtparya e ke dareka vastu zabdamAM ane zabda sAthe udabhave che ane zada rUDhi para avalaMba nathI. zabdathI nirdezita thatA artha daTa ke adRSTa parimANamAM paDe che te mahattvanuM nathI, adaSTa indriyagrAhya na hovA chatAM zabda sAthe saMbaMdha dharAve che, kema ke zabdano viSaya daSTanI pele pAra vistare che. A rIte zabda ane arthane-padArthanesaMbaMdha opattika che *

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zALAgata bApAvicAra ke zakhasvAmIe ' zrIpattika " a ke nitya * arthAt svAbhAvika evAmAM che. ahIM * nityaka ja koI zALA saMdarbhamAM ke kALane khAkAta zAtAnA sadamAM kaI viratA rzAvatuM nathI. emAM te bhAra e bAbata upara ja che ke zabda aupapattika sabhadhI bahAra OM balaga na daI zake. tethI ja zArasvAmIe kahyuM che ke zabda ane artha'nA saMbaMdha chUTe na paDe tevuM che kaccha to A ja saMbadhe zArasvAmIe kahyuM che ke zabdano atha' sAthenA saMbaMdha puruSe utpanna kalA nathI, ane pachI umeyu` che ke zabdane atha sAthe sabaMdha bAMdhIne pachI koI ke venI racanA karI evuM nathI. tethI ja vedamAM zabdAsa badha apauruSeya che. vAstavikatA e jo ke zabda NamAM AvatAM padAtha namAM Ave che. A sabaMdha che, 19 x Sa ke pa apauruSeya dvArA zakhavADI zailuM ja kahevA mAge che ke zabdanA a sAdhane 'dha mAse. joDI kAlo nathI. pooya eTale mAnavIya ke vo kI dArA na cAyelo zabda kAne nA sabadhano koI ja kartA nathI.40 vaLI, evA kAI kALa nathI, je vakhate koI ja zabda kaMI ja bA" sAthe sabaMdha na dharAvato gAya ja vaLI, badhAi mAnavAnuM potu nathI, kAraNa saMbaMdha bAMdhanAra koI zabda dvArA ja bodha karI, to e kyA zabda vaDe ! te khIjA kaIka vaDe khAMdhyA hAya to tenA kAnA vaDe ? Ama anavasthA dveSa Avaze. tethI sabadha bAMdhanAre pazu saMbaMdha bAMdhyA vagaranA karSaka vyavahArasiddha zabda svIkAryA thavA ag e ja paddha jaimini ane zavAmAM mAne che ke zabdano atha vA mATe laukika prayoga e ja upAya che. 43 vAra e temAMnAM badhAMno samiMtrita atha ja che,44 zabda vAkya ane A Aga garika ane jhiMka bhASA vacce kAI ja pharaka nathI. chatAM lokika ane vaidika bhASA vacce mahattvanA pharaka e che ke vaizvika bhASAmAM zabdAsaba`dha apauruSeya ' che, jyAre lIkika bhASAmAM pauruSaya che. temAM zabda, artha ane temanI vacce saMbaMdha nitya che. ti yA hamezAM vALa ke sava dvAya che, tyAre laukika varSa pramANa ke viSa rAI zake che. laukika vAkayamAM mitra ke dArza vadhu mAttvanA che, jyAre vaidika vAkamAM ramA vadhu mahattva dharAve che, 4pa thI ja vAmI kahe che ke vidhivAthamAM salAne thaI sAvakAza nathI. 46 laukika vAsa ki vAra aSaka cheI zake che, jema ke no nAyAruM mahAni che paNa rmika vAkapa kadI khanaka na hAITake tethI vaidika vAkayanuM ghaTano kanAre badhA ja zabdonA paga mAM levA javI che. zabdanA artha ' vaLuM ' gaNunArA ' zikSAkAra 'tuM matavya evu che ke vAghurAyate sAma daMta, vAyu zarUpa pAme che. paNa zukhasvAmI maLanA asvIkAra karatAM kahe che ke te da vApusvarUpano dvAya to te vAyunA viziSTa sAMniveza ke samUha gAya, paNa zabdamAM vAyunA vastro ApaNane jAtA nathI.. tethI zabda vAyukAraka nathI, tethI nika ja

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Do. nArAyaNa kasAro zabda e vartumudAya nathI. bhagavAna upavA tuM kaiM : zabda eTale g, cai ane vidhAno samudAya, ma ke kAnathI jenuM khANuM thAya te zabdavu bevaDAmAM aNItu che. vo ja coLAya che, para'tu upavano A ta ArasvAmIne svIkAryuM nathI. kAraNa ke zabdane vasamudAya mAnIe te amodha na sa'bhave. ajJAnakAM te zabdanA aMgabhUta varNonA kramika grahaNathI ke samudAyarUpe ekIsAthe grahaNathI ke varSoMnI smRtine AdhAre thatuM mAnavu paDe. vahAM nA kSaNika thaya che ane emanI smRti paNa zi taiya che, vacce saMskAranuM mAdhyama svIkArIe to ' zabda " gauNu hare sabarasvAmIe A badhI cI karIne paTa pAnAno mA darzAvatAM karyu che ke gAdhI alaga kaI go'-zabda na kema ke te baga dekhAto nathI ane abhina dekhAya che. kAra vagere to pratyayA che. temAM to ke e zakArAdi vigata pada e tarI ja che. mATe teMmAthI uparavaTa juDa kaI * pA jevuM nathI.... tethI akSaro ja pada che dra 6. 4 zabdanA artha evakatva paratve kharavAthI khAsa bhAra mUkIne jaNAve che ke artha e kAI mAnava kalpanA nathI. ya sAthe tenI utpattiSI AbhAne zabda sakhaka che ane te sudha avibhAjya che, zu prazna thAya che ke dazA baMdha karAve che! ' zakharavAnA javAba : AkRtino '.4 A spAkRti' e nI jAti ! huM nathI ke aMkti '. * gayA ' zabda uccAravAmAM Ave tyAre sava ' gAya' mAtra ekIsAthe odha thAya che. * AkRti ' mAthe zabda pahelAMthI, kAyamathI sa'kaLAyele che, A saMbaMdha koIe joDelA nathI, pa paNu ' zo '-zabda nitya TAvAthI aneka rIte uccAravAmAM Ave kAre te pahelAM ane ga vyakti gAya nAmanA prANIne vaparAto sAMbhavAmAM Avya hAvAthI anvaya-vyaniraeNka dvArA AkRti ga vAcaka hovAnu` samajAya che. 5 1 . k vAstavamAM banI ghaTanA anusAra jyAre jyAre kArmika vastu indriyaprAya bane che tyAre tyAre tenI AkRtinu~~amuka viziSTa AkAranu -te vakhate grahaNa thAya che. dA.ta., gAyanA saMdarbhamAM amuka eka gAya, gAya nAmanA prANI sAthe zAyerI, A geDI jevI kaTI cAmaDI vagerevA mAkRti Azune dekhAya che, savAbhI A aMge khUba vigatavAra ma aaN sUkSma karIne blyuAne che ke AkRti to vyakti sAthe kAyamathI akaLAyelI ja che, tethI kRtinu sAna thatAM tenI sAthe zAyela vyaktino baMdha thaI jAya che.pa zabdane zrIdhe khAkRtinu grahaNa thAya che ane AkRtine lIdhe vyaktinu grahaNa thAya che.53 pariNAme 'AkRti 'e aneka vyakita-tuonI viSNubhUta che ane e aneka vyakti-vastune eka mi samAviSTa kare che. A kAraNe 'AkRti 'ne amuka eka varganA 'sAmAnya 'lakSaNunuM svarUpa prApta thAya che. A rIte ' kRti ' huM eka evA vizeSaNabhUta savasamAvezaka na lAgu tarIke kArya kare che ane te dvArA vyaktibhUta vastunI eLakha thAya che. vyApaka rIte e amuka varSoMnA amuka vyaktibhUta vastunI eLakha ApavA mATenA ekIkaraNa karanAra tattvanI garaja sare che. A kAraNe kkhAkRti vyakti ane varga khate nizcaya karAvI Ape che, paNa 3 * AkRti hamezAM mULa ane vyaktithI avibhAjya TrAya che; e koI mAnasika tukko ke devaLa vaicArika svarUpanI nathI, tethI tene lIdhe vyakti ke vaga aMge mithyA jJAna thavAnA sa'bhava

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zAbarabhASyagata bhASAvicAra raheto nathI. zabdanA gya viSaya tarIke " AkRti ' harahameza zabda tathA vastu baMne sAthe saMkaLAyelI rahe che. A te hAjarAhajura che ke zabda uccArAya tyAre vyakita oMLakhAya che? e zabdane lIdhe oLakhAI ke AkRtine lIdhe evuM alagapaNuM najaronajara jaNAI AvatuM nathI. anvaya-vyatirekane AdhAre tenI samajaNa paDe che ke zabda vinA paNa jene AkRtinI oLakha paDe che te vyaktine oLakhI ja kADhe che. ethI UlaTuM, zabda uccAravA chatAM mAnasika khAmIne lIdhe kadAca AkRtine na jANI zake te kadI vyaktine oLakhI zakato nathI.54 tethI ja zabarasvAmIe spaSTa karyuM che ke AkRti te vyakita sAthe kAyamathI joDAyelI che ane AkRtinI oLakha paDatAM tenI sAthe saMbaMdhita vyakita ApoApa ja oLakhAI Ave che. zabarasvAmI A AkRti ne mUta ane vAstavika mAne che. A rIte IndriyagrahaNa zabdanI sAthe saMbaMdhita AkRtinA grahaNa vagara thaI zakatuM nathI. | zabdane aneka vAra proga thatAM anubhavane AdhAre " AkRti nI oLakha paDavA lAge che, kema ke Akati indriyagrAhya che. jyAre jyAre amuka zabda uccAravAmAM Ave tyAre tyAre tenI sAthe saMkaLAyela Akati tarata ja jJAnane viSaya bane che. zadathI AkRti vyakata thAya che chatAM zabda ke AkRti amuka vaiyakitaka zabdaprayoga ke anubhava upara avalaMbatAM nathI pa5 ge-zabda te Aje ja navI janmelI vAcharaDIne mATe paNa lAgu paDe che; ' e vAcharaDuM pahelAM hatuM ja nahIM ane tene mATe pahelAM ge- zabda prayA ja na hatA.56 amuka eka gAyane na joI hoya chatAM sAmAnya jJAna thatuM hoya che, tethI "ge-zabada vyakitavAcake che ?' evuM prayogane AdhAre na kahI zakAya. A uparathI phalita thAya che ke zabarasvAmInA mate zabdane viSaya vAstavika anubhava upara avalaMbita nathI. jo Ama na hota te zabda anubhava upara AdhAra rAkhata ane pariNAme zabda rUDhi upara AdhAra na rAkhatA 'Akati " agenI zabarasvAmInI A vibhAvane emaNe ApelI IndriyagrAhyatAnI samajaNa ke zabda ane padAtha vaccenA " papattika ', " nitya ' tema ja " avayaMsaMbaMdhanI viruddhamAM nathI jatI. "AkRti e kAMI athathI viruddha ne ke padArthanI tulanAe gaNagaNAya. tevI rIte zabda sAthe saMkaLAyele bIjo keI alaga "atha ' nathI. "atha' aMge spaSTatA karatAM zabarasvAmI kahe che ke AkRti e ja zabdane sAce viSaya che. phakta nAmapade je daSTa parimANamAMnA padArthone oLakhavavA samartha hoya che, tethI vidhivAcaka pade temanA . viSayarUpa' "AkRti' to badha karI zakatAM nathI ke karAvI zakatAM nathI.paTa tethI daSTa parimANunA kSetramAM te spaSTa rIte zabarasvAmInA mate AkRti vAstavikatAnI rajuAta nAmazabdo dvArA ja kare che. adaSTa parimANamAM AkRti A kArya kevI rIte kare che te aMge zabarasvAmIe kAMI 25STatA karI nathI, chatAM te revatA, va, vagere nAme dvArA adaSTa parimANamAMnA padArtho ke viSayone nirdeza jarUra kare che te dhyAnamAM rAkhavA jevuM che. uparAMta zabda ane tenA artha ke viSayabhUta padArtha vaccene sa ba dha apAya hovAnuM zabarasvAmIe mAnyuM che te paNa yAda rAkhavAnuM che.paTa A rIte zabarasvAmInA mate apIdheya parimANune padArthonA . - spaSTa jJAna vinA zabda ane artha vaccenA saMbaMdhanI utpatti viSe pageruM kADhavAnI ke je

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The. nArAyaNa kaMsArA paddhati nirarthaka che. kharuM jotAM te amuka cokakasa virAva arthAta viziSTatA ja A saMbaMdhanA uddabhavamAM mULabhUta tatva che. vizeSa eTale ke amuka cokakasa AkAra ke svarUpa ane ? (amuka cokkasa nAma) vacce e koI pratyakSa ane indriyagrAhya AdhAra nathI, jene lIdhe kaI vAstavikatAne adRSTa parimANu sAthe tene pArasparika saMbaMdha utpanna karI zake, dA.ta. vAstavikatAnA adaSTa parimANamAM reaa[ jANItA nathI, tethI tenA AdhAre amuka 35 ke nAma ApavAne manuSya prayatna pramANapura:sara na gaNAya, kema ke emAM te indriyapratyakSanA kSetranI bahAranA adaSTa padArthane jovAno dAvo karyo gaNAya. ema chatAM zabdane virapa have nathI arthAt adaSTa parimANamAM prakRti nathI evuM zabarasvAmI kahetA nathI. paraMtu eTaluM spaSTa che ke e parimANamAM mAnuM grahaNa thatuM nathI ane tethI tenA viSe e kakasa kaI vAto thaI zake nahi. Ama chatAM, zabarasvAmI mAne che ke phuNa ane gaNa bane parimANumAMnA padArthane za sAthe saMbaMdha che ane e saMbadha samayeya che ane prAkRti, alNa ke ane te sAva cheDavA taiyAra nathI. vaLI devatAnI prAkRtine mUrta svarUpe spaSTa karavAnuM temane kaI kAraNa paNa nathI, kema ke zaramAM ane zat dvArA temanI hayAtIthI vadhu keI nakakara mAhitI maLatI nathI. vAstavikatAne duSTa parimANamAMnA pratyakSa upara AdhArita anumAna vaDe pATane madA parimANamAM kaIka AdhAra hovAnuM jaNAya che. A rIte zabarasvAmI zakane ane tenA artha ke viSayabhUta padArthane anubhavagamya vyakta jagatamAM bAMdhI ke sImita karI rAkhatA nathI, kAraNa ke pUrNa vAstavikatAne te e eka aMzamAtra che. daSTa parimANamAM ja zabdane bAMdhI rAkhavAmAM na Ave te adaSTa parimANumAM paNa Torg.tane niSedha na ja thaI zake. A uparathI phalita thAya che ke koI paNa padArtha IndriyapratyakSathI grAhya na hoya teTalA ja kAraNe te hayAtI nathI dharAvate evu siddha na thaI zake. apratyakSa padArthanuM varNana na thaI zake; adaSTa parimANunA padArthanI mArinuM ApaNe grahaNa nathI karI zakatA e arthamAM te. zabdAtIta che. zabaravAmI mahine jAti ane vyakti banenA saMdarbhamAM vicAra kare che ane teno badha karAvato hovAthI zabdane " nitya ' karAve che. ahI AkRti ane zabda vaccenA saMbaMdho savAla mukhya che. zabdanuM uccAraNa karatI vakhate vaNuM uccAravAmAM Ave che, paNa varNo e ja pada che, tenAthI alaga ke uparavaTa keI alaga vastu nathI. kaI paNa bhASAnA baMdha thavA temAMnA varNone bedha the Avazyaka che, kema ke e varNonI AnupUrvI upara ja bedhane AdhAra che. zabdamAMnA vaNe amuka cokakasa kramamAM hoya te ja amuka cokakasa padArthano baMdha karAvI zake. zabarasvAmIe zabda ane varNa vacce vyAkaraNagata bheda nideva che ane akSara, dAru, varNa, kam tatha vaDha evAM pade prajayAM che. 60 paraMtu zabarasvAmIne mane kharuM mahatva te "zabda"nuM ja che. vaiyAkaraNane abhimata vaNuM parivartananA saMdarbhamAM te kahe che ke ravi + satramAM sandhi thaIne phUkArane sthAne yaNadeza thaIne kAra Ave che tyAM prakRtivikArabhAva nathI. kAra ane kAra e be alaga vargo che, kema ke kAra prAjavAno , hoya tyAM kAra levAmAM AvatuM nathI. ahIM mULa sUtra che-vaLatarakira: 2 paNa. zabaravAmAe "varNa padane sthAne "zabda" pada praryuM che. sAdasyano muddo carcatI vakhate paNu zabarasvAmI "zabda" vize ja vicAre che ke arthavALA ucArita zabda sAthenA,

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zAbarabhASyagata bhASAvicAra sAdane lIdhe bIjA sAMbhaLelA zabdano artha e thaI zake ema na kahI zakAya, kAraNa ke koI paNa zabda arthavALe nathI; badhA ja zabdo navA navA hoya che......pahelAM sAMbhaLelA zabda je che evuM jJAna thatAM bhramane lIdhe jJAna pAchuM paDaze, jema ke "zAlA" ane "mAlA" zabdamAM eka vya jana karatAM vadhu sArazya hovA chatAM "zAlA" zabdane AdhAre "mAlA" zabdanuM jJAna thatuM nathI. tAtparya ke je varNonI AnupUvI badalAI jAya te zabda badalAI jAya che ane abhipreta padArtha aMge bhrama udabhave che. vargonI sAcI AnupUrvane AdhAre ja zabda sAce (sAdhu) che ke bhraSTa thayele (jhava stra) che tene bheda parakhAya che. tevI, nil, it if4 E e badhA H e vadhu zabdano apabhraMza gaNAya che. ahIM pUrva pakSI dalIla kare che ke gIta gAvI, gaNI, gelika vagere zabda udAharaNa tarIke laIe...... emanA "gAvI ' vagere zabda dvArA gaLAnI godaDI jevI cAmaDIvALI vastu-gAyarUpI prANI -- nirdezita thAya che. tethI AjathI seMkaDe varSa pUrve paNa A artha sAthe saMbaMdha hato ja. te pUrva, tenI paNa pUrve ema karatAM anAdipaNu Thare che. A saMbaMdhane kartA te nathI e nakkI thaI cUkayuM che. tethI badhA ja zabdo sAcA che, badhA ja zabdo belavAmAM vAparavA joIe, kema ke badhA ja zabdothI kAma sare che, jema ke hAtha, kara, pANi vagere. arthabodha karAvavA mATe ja emanuM uccAraNa karavAmAM Ave che, nahI * ke adRSTa mATe, emanA uccAraNa mATe koI zAstranuM pramANa nathI. tethI AmAMthI koI eka. ja zuddha che ane bIjA azuddha ke apabhraMza che. evuM nakkI na thaI zake. 4 AnA javAbamAM zabarasvAmI kahe che ke zahanuM uccAraNa karavAmAM mahAprayatna karavo paDe che. vAyu nAbhimAMthI UDyo, hRdayamAM vistAra pAme, kaMThamAM vividha avasthA pAye, tALavAne athaDAIne parAvartana pAme. ATaluM thayA pachI mukhamAM vicaraNa karIne vividha zabdane abhivyakta kare che. emAM uccAraNa karanAranI bhUla paNa thAya; jema ke sUkI jamIna para paDIza" ema vicArIne kRdanAro aMdAja cUkI jaIne kAdavamAM paNa paDe che, "eka vAra Acama"A karIza ' ema vicArIne Acamana karanAra bhUlathI be vAra Acamana kare che. tethI gAvI " vagere zabda bhUlane lIdhe uddabhavyA haze; niyamapUrvaka avicchinna paraMparAmAM UtarI AvelA nathI. 65 zabarasvAmInuM kahevAnuM tAtparya e che ke zuddha zabdaprayoga te avicichana paraMparAmAM niyamapUrvaka UtarI Ave che, jayAre apabhraMza prayogonI bAbatamAM evuM kAMI nathI. e kaI nyAya nathI ke eka ja arthavALA badhA zabdo avicchinna paraMparAvALA hoya kevaLa pratyaya jovAthI ja svIkAra karavAmAM Ave che. zabda zuddha che evuM jJAna thAya tyAre pratyayanI kalpanA karavAmAM Ave che. tethI A badhAmAM eka zabda anAdi che, bIjA apabhraMza che. "hasta', "kara ', "pANi ' vageremAM te ziSTa puruSonA upadezane AdhAre e zabdano artha sAthe saMbaMdha anAdi che66 arthAta paryAya avicchinna pAraMparya dharAvI zake. zabarasvAmInA mate zabdane zuddha-FAdhu-prayoga ane tenuM zuddha artha jJAna khUba mahatvanuM che. amuka AnupUvIvALA varNo-- arthAta zabda--bhASAzAstrIya daSTie pramANabhUta athadha mATe AdhAra che ane te zabdane kAyamI prayoga darzAve che. vaNene spaSTapaNe "nitya ' kahyA

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14 OMo nANu ke sArA nathI. zakarAnI varSo upara bhAra mUktA nathI ane varyuM parivartanano prazna rAdhe che. A sadamAM ni -- anutra thAya temAM kAra e pote te zabda nathI, pazu hukAranI jema khInna zabdanA azamAtra che. zabdanA muka varSanI AnuSI mAMnI eka ja varSI e pote zabda na gaNAya, kAM te e e zabdanA apabhraMza gaNAya athavA sAva judo ja zabda khanI zake, kAraNa ke zabda niravayava che.67 uparAMta zada ekarUpapaNu dharAve che, judA judA kAnarUpI deza bhinna heya tethI zabda aneka na hoI zake vAMnA je saMyogavibhAga kAyama karavAmAM Ave che ane je dArA rakta abhivyakta thAya tene * nAka kahevA joI e,69 tethI zabdanA avayavA hAI zake nahIM. pAchaLathI kumArila bhaTTa varDsane zu nitya mAnyA che,* paraMtu rAkhasvAmIe spaSTa zabdamAM kapAya varNana ke nitya ke kathA nathI. chatAM eTaluM ge, sa che ke zabda ane nA saMbaMdhanA saMdarbhamAM rAkhasvAmI amuka cakkasa AnupUrNImAM gAyelA veti ja sAdhu zabda tarIke svIkAre che. uparAMta tenA anicchinna prayAgamAM vyavadhAna kyAthI AvyuM ane apabhraMza chtane prayoga koNe, kAra, zA kAraNe zarU karyAM tenu pageruM zodhI zakAya tema nathI, e kAraNe te zabdane anAdi mAne che. A uparathI ema lAge che ke zakharasvAmIe zabdanityatvanA sa MdarbhamAM varNAnI vicAraNA para khAsa ta ApyuM nathI, vaLa zabdamAM varNanuM mahattva amuka bhAnupRthvI" dvArA zA*edha karAvavAmAM che. bI bhASAnA zadaLamAM te zabdanA kAyamI praryAganuM mahatva che, ja je vaInI AnupUrvImAM pheraphAra thAya to zabda dvArA abhipreta atha`khAdha na paNa thAya ane zabdanA kAyamI prayAga tA temAMnA varSAnI AnupUrvI yathAvat ALavIne ja sacavAI rahe. svAmInA zabda 'nI vibhAvanAmAM varNAMnI muka nu dvArA abAdha karAvavAnI bAbata nivAsa paNe sakaLAyelI che. ane thaLedhaka ekama tarIke vastumAM rahelI 'AkRti ' zabdanAM adhiSThAnarUpa che ane varSanI amuka AnuSI dvArA e AkRti zabdane vastu sAthe sadhI sAMtI Ape che. * niSatva che e pada zAbaralAkhamAM cAvIrUpa che. mImAMsAmatra 11.6thI 1.1,23mAM zabdanityatva aMge carcA che. A sUtronA bhASyamAM zabdanI nityatAnu` zakharasvAmIe bhArapUrvaka pratipAdana karyu che. 1,1.12nA bhASyamAM te kahe che ke te zabdanA nitya aMge spaSTa hetu dvArA kathana karI zakIe te te uparathI phalita thaze ke nityatAnA jJAnane AdhAre uccA radhunA prayana dvArA zabda abhivyakta thAya che. jo uccAraNa pUrva abhivyakta na hataeN, ema mAnIe tA diggANu ArA abhivyakta thAya che ema phakti thAya. mAMthI game te pakSa mAnI tapaNa zabda nitya kare che.1 amuka varNAnupUrvIvALA sAdhu zabda A niSavanA sadarbhamAM emanA satata prayeAga sAthe saMkaLAyelA che; ahIM ' zabda 'nI vAta che, nahIM ke pada ke vargonI, tethI ' zabda ' eka sAtatyapUNa bodhaka ekama tarIke rajU thaze che. A khAdhaka sAtatyane lIdhe ja aneka ThekANe aneka le kA dvArA aneka vAra uccArAyela zabda kAyama mukhya khAdha karAvatA rahe che. 'AkRti ' maMganI samaja ApatI vakhate te zabdanA A nityane anulakSe che e tarapha zakharasvAmIe dhyAna doryu` che, tethI zabdane je vizeSaNu lAgu paDe che te'' AkRti ne paNa ApoApa ja lAgu paDe che, jo A na svIkArIe. te| zabda ane

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zAbharabhASyagata bhASAvicAra 15 vya e vizeSaNa lAgu pADyuM nitya sabaMdhavALI 'AkRti ' ' nitya 'nA ' paramAtha nitya ' ke AkRti vaccenA sabaMdha ' auSapattika ' na karI zake. chatAM zAraravAmIe phADa pADIne AkRti `ne nitya kahI nathI, kAraNu ke zabdanI jema tete nathI. tethI ahI e prazna upasthita thAya che ke aupapattika ane sAthe ' zabda 'te sabadha kayA prakAranA che? kumArila bhaTTa ' trikAlAbAdhita tattva'evo dAnika atha karyAM che, paraMtu zakharasvAmIe je rIte 'zabda ' ane 'AkRti' vaccenA saMbadhanI vibhAvanA raju karI che te jotAM te ' nisa ' zabdane ' kAyamakhANuM ', ' susaMgatatA ', * sthiratA ', 'sAtatya ' e vyAvahArika akSamAM prayojatA jaNAya che. A rAda'mAM ApaNe spregnA nIcenA maMtavyane samajavA jevuM che .... ..that the linguistic theory comparable with f will be comprehended more easily, if one translates the term fa by invariable' (an1 nir by 'invariability ') instead of ' permanent'. ' A arthAMmAM ja zabda sAthe AkRtinA saMbadha aupapattika hAvAnuM ane AkRti pratyayagrA tha--oLakhI zakAya tevI indriyagrAhya hovAnu` zakharasvAmInu maMtavya ta`sa Mgata harI zake. zakharasvAmInI `nityatvanI vibhAvanA zAkharabhASyamAM nIce mujaba spaSTa thaI che : -" " ATha vakhata gAya ' zabda uccAryAM ', evu' loko kahe che, nahIM ke ' ATha ' gAya ' zabdo ' evu.... jo ema hoya to tethI zu' ? A lekavacana uparathI jaNAI Ave che ke (eka eka ' gAya ' zabda vAra vAra uccAravAmAM Avye che evu) e loko ALakhe che, ame paNa eLakhIe chIe, kema ke amArI indriye nabaLI nathI paDI gaI. e ja rIte khIjA loko paNa eLakhe che ke ' A ene e ja che', oLakhanArA jo oLakhe che te temaNe amArI jema kahevu' joI e ' ke ' kho nathI '... eNleko tene 'samAna ' tarIke nathI oLakhatA. te kevI rIte ? * ene e ja che ' e rIte, anyapaNu spaSTa jaNAI Ave to 'bhrama thayA evu kahevAya, paNa A ' anya ' hovA aMge pratyakSa ke khIjuM koI pramANuM upalabdha nathI,73 A carcAmAM khAsa nAMdhavA jevo muddo e che ke zakharasvAmI zabdanI oLakha ke pratIti upara AdhAra rAkhIne carcA kare che, ane zabda ATha vAra uccAravAmAM Ave tyAre e zabda ekane eka ja che nahI ke juda! judA aThe zabdo, evI lekone pratIti thAya che e bAbata upara khUba bhAra mUke che, zabdane 'nitya mAnavAnA pAyAmAM A pratItinA muddo ja mukhya che. emAMnA varSAM enA e ja havAnu` pazu zakharasvAmI kaDI zake, kema ke vAM zabdathI alaga nathI, jyAre nAda tA kSaNika che, A pratItimAMnA nityatvanA saMda'mAM ja eka bAju zabda ane khIjI bAju ane lagatI buddhivRtti tathA kama e be vaccenA bheda spaSTa pakhAI Ave che. uccAraNakriyA ane buddhivRtti eka pachI eka ema kramamAM Ave che, chatAM zabdapratIti vakhate e zabda eno e ja che evI pratIti thavA mATe te koI pratyakSa AdhAra pUro pADatA nathI, kema ke zakhasvAmInA ma Mtavya anusAra te varNanI sIdhI pratIti ja zabda aMgenuM kAyamIpaNu ke sAtatya darzAve che. zabda jema emAMnA varNano harahaMmeza nirdeza kare che tema buddhivRttiane

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DaoN nArAyaNa kaMsArA uccAraNa koI mUrta padArthano harahameza nirdeza kare ja evuM jovA maLatuM nathI. A bheda lakSamAM rAkhIe te zIrasvAmIne abhipreta nitatvane saMdarbhamAM A pratIti keTaluM badhuM mahattva dharAve che e barAbara samajI zakAze. zAbarabhASyamAMnI nIcenI carcA uparathI A muddo vadhu spaSTa thaI jaze : ' " gaI kAlane zabdane nAza thaI gayo hovAthI Ajano zabda jude che " evuM kahe te (amAre javAba e che ke, e nAza pAme nathI, kema ke enI amane pharIthI prApti thAya che. hAjarAhajUra muhUrtane na jevAthI pharIthI te upalabdha thatAM tene oLakhanArA che ke te nAza pAmyuM hatuM ? evI kalpanA nathI karatA, evI kalpanA karatA hoya te (eka vakhata najare paDIne vacce najara bahAra gayA bAda ) bIjI vAra najare paDatI mAtA, patnI ke pitAne ( enA e ja che ema mAnI zakaze nahIM. upalabdha na thAya eTalA uparathI ja "nathI " ema jANIne leke "nAza pAmyuM ' evI kalpanA nathI karatA. keI ja pramANu dvArA hayAtI jaNAtI nathI evI khAtarI thAya tyAre ApaNe nathI " evuM samajIe chIe. pramANuM hAjarI hajUra hoya chatAM pramANa nathI evuM na banI zake. bhrama vagara "che " evI jANakArI meLavIe te kayAMya paNa " abhAva ' na kalpI zakAya. abhAva sAbita na thAya tyAM sudhI " bhrama thaze" ema na banI zake. abhAva te sAbita thayo nathI, tethI bhrama na hovAthI abhAva hoI zakato nathI.74 A badhuM Anu pUvI dvArA siddha thAya che. tethI pahelAM zabda uccAryo na hovAthI tenI upalabdhi nathI thatI ema jANavA chatAM te "nAza pAme " evu jANavuM yogya na gaNAya. A mudAne vadhu tAdaza rIte rajU karatAM zabavAmI kahe che ke jema ke gharamAMthI bahAra jAya ane tethI gharanAM badhAM mANasane na jue, paNa pharIthI dharamAM praveze tyAre temane jue che; Ama chatAM 'ame pharIthI gharamAM praveza karyo te pahelAM gharanA badhA mANasa nAza pAmyA hatA " evuM nathI mAnatA !75 zabarasvAmIe ApeluM AvuM tAdaza udAharaNa pratItinuM mahattva ane zabdanA saMdarbhamAM bhASAnI pramANabhUtatA siddha karavAmAM tenI AvazyakatA - A be muddAone spaSTa karI de che. A uparathI e cevkhuM jaNAI Ave che ke zarisvAmInI zabdanI vibhAvanAmAM zabdanI " nityatA ne atha tenI ' trikAlAbAdhita phUTastha. nityatA evo thato nathI, ane zabarasvAmInA anugAmIoe je uparanA dArzanika arthamAM zabdaniyatAnuM je pratipAdana kayu" che evA prakArane koI saiddhAntika abhiniveza zabarasvAmI pite jAte zabarabhASyamAM to vyakta karatA dekhAtA nathI. zabdanityatAnI zAbarabhASyamAMnI vibhAvanA te bhASAmAMnuM zabdanuM svarUpa spaSTa karavAnuM anuSaMge abhivyakta thaI che, ane tethI ja A badhI carcAnA aMte zabarasvAmI kahe che ke je leke badhA padArthone dareka kSaNe vinAza thato hovAnuM mAne che te leke paNa zabdano vinAza thatuM hovAnuM belI zaktA nathI, (dareka padArtha) aMte te vinAza thAya che evuM joIne teo evuM mAne che, paNa zabdane te aMta ke vinAza thate jAte nathI. te ' (ene e ja) evI oLakha paDe che (pahelAM ugyA hatA tenA) " je " evuM anumAnane AdhAre jaNAya che. anumAnathI besato aMdAja pratyakSa anubhavanI viruddhamAM udbhavI zakatuM nathI ane potAnuM kArya siddha paNa karI zakatA nathI, tethI (zabda) nitya che, A carcAmAMnAM dIvA jevAM spaSTa ane ekasAIbharyA

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zAbarabhASyagata bhASAvicAra 17 vidhAne zabdanI phUTasthaniyatA sAbita karatAM nathI, zAbarabhASyamAMnI uparanI carcA mULa satranA hAdarUpe bhale na hoya, chatAM temAM "zabda ene e ja che, tene aneka vAra uccAravA chatAM e zabdanI saMkhyAmAM pheraphAra thato nathI A mULa mudo te abhipreta che ja ane mImAMsAsatra 1.1.18thI AraMbhAyelA "niraMtu......' e siddhAntapakSane samarthanamAM saMhAmAyAta [ rai. mI. su -1.1.20] eka vadhu hetu rajU kare che e lakSamAM rAkhavAnuM che ane enA spaSTIkaraNa mATe ja zabarasvAmIe A sUtronA zAbarabhASyamAM A badhI carcA karI che. tethI tAya evuM phalita thAya che ke zabarasvAmIe samajAvyA mujaba te zabdanI 'nityatA' dvArA tenI kAyamI ke sAtatyavALI indriyagrAhyatA upara ja pUrvamImAMsAdarzana bhAra mUke che, nahIM' ke uttarakAlIna pUvamImAMsAdAzanie pratipAdita karelI phaTasthanityatA upara zabavAmIne abhipreta A "nityatA ne temane "na ja zakAto jaM kSo haste' e vidhAnane AdhAre bhaviSyakALavAcaka atha prakSepaNa karIne A "kAyamIpaNu" ke "sAtatya 'nA arthamAMthI * trikAlAbAdhita phUTasthaniyatA ne arthamAM na ghaTAvI zakAya. biyAe A aMge nIce mujaba nirNaya tAravyuM che : "With all rigour it seems to us that Sabar has shown in this way only one thing, the continuity of Sabda between . . * 77 ' ' ' two enunciations and not its cternity. "U zabdanA satata ane kAyamI pragathI thanA anubhavane lIdhe zabdane "niya' kahyA vinA zabarasvAmIne chUTake ja nathI. zabdanI utpattinuM pageruM zodhI kADhavAnI azakti ane zabdanA prayogane aMta AvatuM nathI, tema ja anubhavathI zabda ene e ja che evI pratIti thAya che. A hakIkata zabarasvAmInA "zabdanityatA ne siddhAMta mATe pAyAnI garaja sAre che. amuka zabda amuka artha ke vastune bodha karAvavAnI kAmagIrI bajAve che ane kAyamI, dhoraNe A kAmagIrI bajAvavAnuM avicchinna paraMparA dvArA utarI AvyuM che. A badhuM jotAM, zAbarabhAvamAM pratipAdita karelI zabdanI 'tyanA ' zabdaprayoganA sAtatya ke sthiratAne ja saMdarbha darzAve che, ane e ja athamAM ApaNe nin: " e mImAMsA siddhAMtane svIkAra joIe. sAthe sAthe e paNa lakSamAM rAkhavuM jarUrI che ke zabarasvAmIe "nityatA 'nI carcA zabdanI laukikatA, aihikatA ke sAMsArikatAnA saMdarbhamAM karI nathI. A aMge bhASyaviSayaka keI gerasamaja na UbhI thAya te sAru "zabda ' ane (AkRtivizeSayukta) atha vacceno bheda aMge zArisvAmInuM maMtavya yAda rAkhavA jevuM che. "zabda ' nitya ane ekarUpa che. 'artha' AkRti sAthe saMkaLAyela che. zabdanA "ekarUpya" ane "nirayatna'' upara bhAra mUkIne zabararavAnI pUrvapakSInA, AkAza ke vAyunA AdhAre zabda nitya hoI zake evA, matanuM khaMDana kare che. ahIM zabarasvAmI spa'Ta rIte zabda ene e ja che" evI tenI svarUpagata ekarUpatA upara bhAra mUkI, e mATe zabdanI A ekarUpatA ane nityatA aMge AkAzane koI AdhAra apekSita na hovAnuM jaNAve che. AkAzamAM raheluM "zabda', bhale

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18 , Da. nArAyaNa kaMsArA judAM judAM sthAnamAM hovAnuM anubhavAya chatAM, ane e ja hoya che. ahIM zabdanA tatkAlIna zIgha athadha mATe aikyarUpa nA mahattava upara bhAra mukAyo che. zabdanI A prakAranI kAyamI athadhakatAnA svarUpanI 'nityatA "nI carcA karatI vakhate zabavAmIe zabdane "niravayava tarIke oLakhAvyA che. niravayava eTale jenI aMdara saMga ke vibhAga na hoya te. zabdanA uccAraNamAM avAjanA bheda anubhavAya tethI koI zabdamAM avayavo hevAnuM sUcavAtuM nathI, uccAraNane avAja meTo ke nA hoya arthAta vAyune vyApAra e che vatto hoya chatAM zabda ene e ja hovAnuM oLakhI kADhavAmAM Ave che. avAjanI caDha Utara ke ochAvattApaNAne 'nAda " tarIke oLakha joIe, nahI' ke 'zabda' tarIke. Ama zabarasvAmI zabda " ane "nAda vacce bheda pADe che. tethI ja vAyunA ghaTakone saMgavibhAga upara AdhArita varNarUpa ghaTakane AdhAra gaNIne te zakadamAM saMgavibhAga svIkAravAnuM pUrva pakSInuM matuya kabUla rAkhavA saMmata nathI. zabda ane nAda vacce A bheda jeminIya sUtra nAravRtti 12 [1.1.17]mAM vyakta thayA che; ene ja zabarasvAmIe sapaSTa karyo che. zabdane " kAyamI' ke "sAtatyapUNa nA arthamAM svIkAryo hovAthI zArasvAmI temAM vibhAge ke e vibhAgone saMga nakAre che ane zabdane " niravacana" kahe che. A rIte zabdanA "ekarUNya' ane "niravathavata' e guNadharmo, zabdanuM "nAda thI alagapaNuM ane zabdanI sAtatyapUrNa eksarakhI kAyamI pratIti, A badhAnA saMdarbhamAM ja zabarasvAmIe za-danI "nityatA nuM pratipAdana karyuM che. ' zabda ane artha ke vastu vaccenA bheda aMge paNa zabarasvAmIe karelAM keTalAMka vidhAne samajavA jevAM che, "ravi + mana mAM kArane sthAne kAra thayo che temAM phakArane prakRti ane kArane vikAra gaNI te baMne vacce prakRtivikArabhAvane saMbaMdha na mAnI zakAya. kAra ane kAra e be zabdo judA che. kAra vApare hoya tyAre. lake kAra vAparatA nathI. jema ke, caTAI gUMthavI hoya tyAre lAThe khasanA vALAne ja upayoga kare che, bIjI koI vastune nahIM'.8 ahIM' zabarasvAmIe kAra ane kAra e be vargone alaga gaNAvI temanI vacce prakRtivikArabhAva hovAnuM mukAyuM che; vaiyAkaraNo ane taiyAyikoe A maMtavya svIkAryuM che. utpatti vize jANakArI na hovAthI je vastuonI mAtra hayAtI ja jANamAM Ave che temanI bAbatamAM paNa jemanA vinAzanuM kAraNa upalabdha thAya te evI keTalIka vastuonI anityatA teNI zakAya che, jema ke navuM kapaDuM joIne. kema ke ene banatuM te joyuM na hatuM' athavA tevI vastuonuM rUpa je joIne anityatA jANI zakAya che. A paTa tAMtaNuonA tANAvANArUpa saMgathI baneluM che; tAMtaNAone saMga nAza thavAthI ke tAMtaNAone nA thavAthI kapaDu nAza pAmaze e jANI zakAya che, paNa A pramANenuM zabdanI anicaMtAnuM kAraNa jANavA maLatuM nathI ke je vinAzathI zabda nAza pAmaze evuM jANI zakAya ! ahIM zabarasvAmInA mate A samAravA7 (u. mI sU. 1.1,21)mAM A svataMtra vinAzakAraNanI apekSAnA abhAvanA muddA upara bhAra mUkavAmAM AvyuM che. paraMtu emAM koI cokkasa kALanA saMdarbhamAM 'utpanna thatA , " ke "nAza pAmate jaNA'. e arthamAM A vicAraNA thaI nathI athavA amuka varNanI AnupUvI dharAvate zabda e

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zAbarabhASyagata bhASAvicAra sAdaDInI mAphaka racavAmAM Avela nathI. A carcAmAM zabdanA mULabhUta guNadharma ane svabhAvane saMdarbha abhipreta che. AnA AdhAre zabdane "nitya siddha karyo che. chatAM, upara joyuM tema - khAsa yAda rAkhavAnuM che ke zakhadane pravega kAyamI ane sAtatya dharAve che e arthamAM te . nitya" che, nahIM ke trikalAbAdhita Tistha nitya, zabdanuM AvuM kuTastha nitya" svaccha hovAnuM siddha karavAne puruSArtha u rilIna mImAMsaka kumAli bhaTTa (I.sa. 6ra0-680) aparivartanIya varNonA saMdarbhamAM Adaryo. bAkI zabdanA akayamAM koI parivartana AvyuM nathI ke AvatuM nathI e saMdarbhamAM thayelI zaniyaMtvanI carcA uparathI AvI sthaniyatA nathI phalita thatI ke nathI siddha thatI. zabarasvAmIe karelI 'zaH '-carcA uparathI bhASAne prayoga ane artha pratIti vaccene pArasparika saMbaMdha atyaMta paTa thayo che. A aMge zabarasvAmInAM nIcenA maMtavyo khUba mahattvapUrNa che ? (1) zabda aupapattika che. arthAt artha sAthe AMtarika sahaja saMbaMdha dharAve che; (2) zabda nitya che. arthAta svarUpathI kAyama rahe che ane prayogamAM sthiratA dharAve che; (3) zabda apauruSeya che arthAta koI manuSya enI racanA karI nathI. za danuM ekarUpya ane niravayava tenI enA e ja tarIkenI oLakhamAM kAraNabhUta che ane A be guNadharmo tenA uparokta trividha svarUpanuM samarthana kare che. e trividha rasarUpanuM pratipAdana zabdane avicchinna pAraMpAyanA saMdarbhamAM thayuM che, A arthamAM zabda vaya siddha ke svayaMbhU che padAtha pratIti sahacArI che ane anubhavagamya ke IndriyagrAhya hovAthI zrutithI viruddha nathI, . : zabaravALInI "zada " agenI A vibhAvanA mImAMsAnA mULabhUta prayojA- ni: zreya ane anyUyAtmaka dhama aMgenI jitAsAmAM kama pratipAdaka vacana je tene mULabhUta AdhAra-- sAthe susaMgata che, kema ke zabaravAmInuM emAM zabdanI TanityatA karatAM vedamAM thai dAmANa siddha karavAnuM pradhAne laya che. zabarasvAmIe vaMdanuM sarvoparI prAmANya paNa zabdanI atha pratipAdanane saMdarbhamAM ApaSattikatA, nityatA, apIyatAnA AdhAre ja siddha karyuM che. zabdanuM mahattva e zabda ane tenAthI abhihita padArtha vaccenuM zuddha ane vAstavika sAmaMjasya darzAvavAmAM ja che. zabda opanika, nitya aauSa, ekarUpa ane niravayava hoya te ja A sagika sAmaMtara sacavAI rahe ane te kayAMya ra na bane. ' . vaidika ane laukika zabada zabarasvAmI viveda, adaSTane jJAna mATe ekamAtra vizvasanIya pramANarUpe ravIkAre che. adaSTamAM dharma, vaidika karmo ane temanAM phaLanI prApti-A traNa pAsAne samAveza thAya che. A kAraNe zabararamIe vaidika vidhi tathA lokika vidhAna ane zada tathA veda tarapha khAsa lakSa ApyuM che. "zabda" aMge te te spaSTa zabdomAM kahe che ke je laukika zabda che, te ja vaidika zabdo che. emanA artho paNa enA e ja che. A rIte hoya to je pragavidhi saMbhavI zake. je te ja zabda ane te ja arthe hoya te ja. nahi tara te zabda ju hevAthI arthanI pratIti na thAya. mATe eka ja zabda che ema mAnavuM joIe, 2 tApa

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hai. nArAyaNa kaMsArA ke vaidika ane laukika evA bheda zabdanI bAbatamAM nathI ane ene lIdhe vaidika ane laukika evI be bhinna bhASAo hovAnuM kahevuM e barAbara nathI. e ja rIte vaidika artho ke padArtho ane laukika artha ke padArtha evA bheda paNa pADavA zakaya nathI. vedamAMne zabda aMge evuM keI vadhArAnuM lakSaNa nathI. tethI prathama dRSTie te ema ja lAge che ke vaidika vidhAna ane laukika vidhAna vacce zabdanI daSTie ke mahAne bheda na hoI zake. chatAM veda ane smRti vacce khUba moTo bheda rahe che. zabarasvAmI te arthapUrNa vidhAnanA saMdarbhamAM ja kahe che ke vaidika ane laukika zabda vacce keI bheda nathI e vidhAna arthapUrNa hoI zake, paNa prAmANika ja hoya tevuM na paNa bane. artha bedhaka bhASA . ' zabarasvAmI kahe che ke pote pitatAne pada-artha kahIne kAma karatA aTakI jAya che. tyAra bAda, padanA artho samajAI jatAM, vAkayanA arthane baMdha karAve che. A rIte zabda pate eka ja athane badha karAvatA hoI zabaravAmInA mate vaidika ke laukika e baMne prakAranAM vidhAne athayukta hoya che. AnI sparatA karatAM zabarasvAmI kahe che ke jemAM dheLA' ke 'kALe" ema guNanI pratIti thAya che tyAM e zabda guNavALo artha darzAvavA samartha bane che. tethI guNavALAnI bAbatamAM artha thAya evuM IcchanArA kevaLa guNavAcaka zabda uccAre che. emane irita abhiprAya saphaLa thaze. viziSTa ane bedha e ja. vAkayane artha che.84 A uparathI ema phalita thAya che ke, zabdane alaga spaSTa pratIta na tha hoya ke vAkyane padArtha temAMnA vizeSaNayukta ane vizeSaNavAcaka zabda karatAM judo hoya te vAkyane padArthanI pratIti thavI zaka nathI. pachI zabarasvAmI kahe che ke je vyakita padanuM uccAraNa karyA vinA paNa zukalatA -- dhaLApaNuM-oLakhI zake che te dheLA guNavALA padArthane paNa oLakhe che ja. tethI padArthanI oLakha thavAthI vAkyane artha samajAya che; ene padane samudAya sAthe saMbaMdha nathI.65 A rIte jyAM kevaLa padAthane pravega paNa samAjanA hoya che ke anarthaka hete nathI tyAM vAkathA sAmAnya zravaNa thatAveMta ja samajAI jAya che. A vAta svIkArIe te "bIjA guNane niSedha e zabdArtha nathI ' e doSa paNa dUra thaI jaze. ahIM zabarasvAmIe "zabda" zabda "padane arthamAM prayA che, paraMtu zAbarabhAvyamAM ekaMdare jotAM temaNe 'pada' upara bahu lakSa na ApatAM vAkyAthanA saMdarbhamAM ja "zabdanA mahattvane vicAra karyo che. zabdo keI eka vastune anulakSIne sArthaka ekamanuM abhidhAna sva-arthanI sAthe sAMkaLIne kare tyAre ja te vAkya ' bane che. vadhu ane vAkyA vacce saMbaMdha mAvanAne lIdhe che, AnA anusaMdhAnamAM biyA kahe che ke, " What is always important is that aksi is never kaown alone, but is always known with the individual or te individulas, that structures it. ...One could say, taken separately that, the word denotes all the individuals of the same aksti (i.e. consequently of the same class ), 'while the sentence has to limit its intrinsic value (portee).86

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zobarabhASyagata bhASAvicAra - zabaravAmIe zabdane vAkyane viziSTa artha pratyAyaka ekama ga che, A uparathI arthapUrNa bhASAmAM zabdanuM mahattva keTaluM pAyAnuM che te spaSTa thAya che. zabda padArthanI sAthe prAmANika ke yathArtha saMbaMdha dharAvatA hoya te ja arthapUrNa vANI saMbhave che. tAtparya ke zabarasvAmInA maMtavya anusAra arthapUrNa vAkaya e zabda ane AkRti samAna vidhAyaka stare rahelAM havAnuM prabaLa nidarzana kare che; emAM evI ke mAnavIya asara ke dakhalagIrI nathI hoI zaktI je vAkyanA 'Ta thayela padAthane naSTa kare, zabda padArthane yogya saMdarbhamAM oLakhAya nahIM ke prastA mAnasika khAmI dharAvato hoya te vAyane artha avaLo samajAya evuM bane. paNa e arthabrAnti vAkayane lIdhe nathI thatI; vAkya te padonA jUtha tarIke eka pUNu jatha hoya che. jo e zabdajUtha eka ekama na bane te vAkya kahevAya ja nahIM, kharuM jotAM te mAnavIya asarane lIdhe vAyana, vAstavikatAne anusarIne kAMIka abhivyakti karavAnA kAryamAM keI dakhalagIrI thaI zakatI nathI. tethI manuSya sAcA zabda ke vAmane badha karAvI zake; chatAM tenA artha bodhaka kAyane kaI ulaTAvI ke palaTAvI zake nahIM. yathArtha bhASA vastu sAthenA tenA kudaratI ane papattika saMbaMdha bAbate zabda manuSya para AdhAra rAkhatA nathI, ane vastu sAthenA arthapUrNa saMbaMdha mATe zabda e vAkyane pAme che, tethI zabarasvAmI bhASAnA saMdarbhamAM zabdanI prastutatA upara prakAza pADatAM kahe che ke zabda nitya hovuM joIe. kema ? darzana pArakA mATe hovAthI, dazana eTale uccAraNa. te parArtha arthAta bIjI vastune oLakhAvavA mATe hoya che. 07 A kAraNe vAstavika padArtho pratye pitAnA pratibhAva darzAvavA hoya tyAre manuSya padArtha sAthe yogya saMbaMdha dharAvatA avALA zabdo pravakane bhApA dvArA e kArya sAdhe che. jema ke, kaI mANasa gAyane jue che tyAre "gAya" e vastu pratye pratibhAva gAya' zabdanA prayoga sAthe ekarUpatA dharAve che ane ethI UlaTuM, zabda ane artha ekasAthe hayAta hoya che. zarisvAmInA mate A prayoganI eka saLaMga paraMparA utarI AvelI hoya che, ane e paNe te e paraMparAnuM mAtra samarthana ja karatA hoIe chIe. zabarasvAmI vastunI vAstavikatAne tenA saMbaMdhita zabda sAthe sAMkaLe che ane e vastunuM jJAna zabada dvArA thAya che e huMkIkata upara bhAra mUke che. puruSa dvArA uccArita zabdathI je jJAna thAya che tenA mithyApaNAnI AzaMkA thaI zake che, kema ke te avasthAmAM e bIjAnuM jJAna hoya che. paraMtu (aparuca) zabda kahe tyAre enuM jJAna kevI rIte miyA hoI zake ? kema ke e vakhate bIjA koI purU pAsethI jJAnanI IchA ApaNe karatA nathI. Apa (=pUrvapakSI) paNa "(arthanuM) kathana kare che ema kahe che. arthAta baMdha karAve che, jANanAra vyaktinA jJAnanuM nimitta bane che. zabda nimittabhUta hoya tyAre pite ja jANe che, tethI " A ema nathI" evuM chetarAmaNuM kevI rIte bolI zakAya ? ahIM bhApAmAMnI yathArtha vANI sAthe nahIM, paNa ekaMdare bhASA ane zabdanI pramANabhUtatA aMge sAcA jJAnanA saMdarbhamAM zabaravAmane nisbata che. sAcA jJAnane pramANabhUta mULa strota tarIke yathArtha vANImAMnA " zabda 'nI vicAraNA e kendrabhUta mudo che

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- De nArAyaNa kaMsArA ArivarUpe zabda e pramANabhUta hovAnuM kahevAmAM AvyuM che, kAraNa ke manuSyanI asarathI alaga rIte zabda pramANabhUta ane yathArtha che. e manuSyathI svataMtra che arthAta apAya zabda te ja bole che; kahevAnuM hoya te bhUlacUka vagara kahe che. zabda upara saMpUrNataH nirbhara rahenAruM jJAna, pratItinI jema, pramANabhUta che. zarisvAmIe koI paNa jJAnanI aMtarika yathArthatA aMgenuM vidhAna sAbitInA siddhAMta upara nahIM, paNa mithyAtvanA siddhAMta para AdhArita hovAnuM mAnyuM che. jJAnanI yathArthatA ene samarthanamAM vaidhAnika purAvA dvArA nahIM, paNa ene mithyA karAvavAnI zakyatA upara AdhAra rAkhe che. 89 A rIte e lakSamAM rAkhavAnuM che ke jJAna te mUlataH yathArtha hoya che, kAraNa ke te pratyA upara AdhArita hoya che, ane pratyakSa ke indriyagrAhya vastu sAthe saMkaLAyeluM hoya che; emAM indriyenI avikalatA apekSita hoya che. anya viSaya sAthe Indrione saMga thavAthI je anya jJAna udbhave che te pratyakSa nathI hatuM tethI chIpamAM AbhAsita thatI cAMdInuM jJAna pratyakSa nathI)...... prayatnapUvaka zodhavAmAM Ave chatAM keI doSa jANavAmAM na Ave tyAre pramANanA abhAve te jJAna devarahita che ema mAnIe chIe. tethI jenuM karaNa (= indriyo ke mana) depavALuM hoya ane je bAbatamAM miththA tarIkenI pratIti thAya che te ja cheTuM jJAna che, nahIM ke anya.eo , daSTa parimANamAMnA padArthonI bAbatamAM te indriyasaMnika rIdhe thatuM hovAthI A vAtanI upara khAsa noMdha levAmAM AvI che. tema chatAM zawda upara AdhArita jJAna bAbate, Ini devarahitapaNAnI apekSA rAkhIne, A paristhiti vidhAnanA jJAnane paNa lAgu paDe che. koIka vAra mAnasika AghAtathI paNa evI avasthA AvI jAya che jemAM pade uccAravAmAM AvyAM hoya chatAM padArtha aMge nizcaya thato nathI. AvA samaye vAkyAthanuM pRthapaNuM na hota te tenuM jJAna na thAta. A uparAMta, zabarasvAmInA mAnavA mujaba da pote ja bole che arthAta viparyAya ke miyANA vagara te padArthanuM jJAna karAve che. opanika saMbadhe za padArtha sAthe sIdho saMbaMdha dharAve che. tethI jJAnanA viSayabhUta padArtha kAraNabhUta karaNamAM kaze doSa na hoya evA stare rahe che, kema ke tene saMbaMdha nitya ane apoSa che. tothI zabda bele tyAre te pramANika ane yathArtha rIte kahevAnuM kahI de che. emAM zarata eTalI ja che ke jene e bAdha karAvavA mAgatA hoya tenuM kAraNa doSarahita hovuM joIe ane te zabdane oLakhI zakate hovo joIe. zabda dvArA udbhavatuM jJAna bhUlabhareluM ke abhAvAtmaka nathI hotuM ane te viparIta TharatuM nathI, 82 tethI kevaLa zabda upara AdhArita vidhAna aMge zabarasvAmI kahe che. ke A kAraNe te pramANarUpa che, kema ke e bIjA keInI apekSA rAkhatuM nathI. Ama hevAthI bIjA jJAna ke bIjA keI puruSanI apekSA rahetI nathI. e te khuda jJAna pate ja che. 3 pramANanA A svarUpa aMgefI zIrasvAmInI sUjha e vAta upara nirbhara che ke zabda atha sAthe papattika saMbaMdha dharAvavAmAM svataMtra che, ane pramANa tarIke pratyakSa abhAve

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zAbarabhASyagata bhASAvicAra 23 " che ane bInuM pramANa karatAM pratyakSa pramANa vadhu baLavAna che, abhAva e pramANanA abhAva rUpa che. " nathI" e kathana padAtha saMnika na levAno bodhaka che, 24 pratyakSa pramANa abhAva che ane bIjo pramANe te pratyakSanI apekSA rAkhe che. Tapa je pramANe pAMca ja hota te "za" pramANurUpa na hota. khara' jatAM te jenA jenA dvArA yathArtha jJAna thAya te te paNa pramANa che. zabda dvArA paNa yathArtha jJAna thAya che, tethI zabda paNa pramANe che, jema pratyakSa che tema ja.86 - A rIte zabda ane tenA artha vacce papattika--nitya-apauruSeya saMbaMdha sacavAI rahe ane A cagya saMbaMdhamAM keI virodha na AvI zake, te zabda zuddha hoI te niHsa za pramANarUpa che; zabda ane arthamAM koI doSa nathI. A rIte A saMbaMdha zabda dvArA thatA koI paNa jJAna mATe hetubhUta che ane e kadI khATuM paDatuM nathI. A ja arthamAM zabda le che ane karAkane bAdha karAve che. . . . . . vaidika adanA" arthAta vidhavAkaya kriyAmAM preranAruM vacana hoya che, ane te dvArA zabdanuM yathArtha jJAna thAya che. A vidhivAthe athayukta zabdonuM baneluM hoya che ane tene udbhava bIjI kaI rIte thayelo na hovAthI temAM bhUlane mATe avakAza nathI. zabarasvAmI A pAyAne dRSTikoNa lakSamAM rAkhIne ja kahe che ke "dane ja bhUtakAlIna,. vartamAnakAlIna ane bhaviSyakAlIna sukSma, parokSa, darane evA padArthane baMdha karAvavA zakitamAna che, nahIM ke bIjI kaI indriya. (dana)- kahe che" ene artha chekahevAmAM Ave che, badha karAve che, edha thavAmAM nimittarUpa bane che. jenA nimitta thavAthI baMdha thAya che, te baMdha karAve che. je vidhivAkaya hovAthI "agnihotrane lIdhe svaga maLe che" evuM jANavA maLe te "evuM nathI' ema kevI rIte kahevAya? ane evuM nathI.' e kevI rIte jANavAmAM Ave che? 'AnI na dharAvanAra padAthane badha karAve che evuM kahevuM te to vadhato vyAdhAta kahevAya. cha ' zabarasvAmI "danA ne-vidhivAkyane-pramANarUpa mAne che, kema ke tene khATuM TharAvI. - zakAtuM nathI. zabda upara ja AdhArita hoI te, deva ke viparyaya vina, arthadha karAve che. emAM vacce bIje kaI paruSeya AdhAra levo paDato nathI. jyAre ene kaMI rIte khoTuM ne TharAvI zakAya tyAre ja vidhivAkaya pramANarUpa Thare. emAM pUrvane anubhavanI smRtinuM navesarathI smaraNa saMkaLAyeluM che. duSTa parimANa upara AdhArita anubhavane lagate nirdeza pramANabhUta hoya che. kevaLe smRti pramANarUpa nathI, paNa jenuM pUve kadI darzana na thayuM hoya tevI smRti saMbhavatI nathI,dai8 e te eka vidhAnanuM punaruccAraNa kahevAya. smRti kazuM ja navuM kahetI nathI. anagI bAbatanI jANakArI ApavI ene ja "vidhi ' kahevAmAM Ave che. 28 te uparanI zarate pUrI thatI hoya te vidhivAkaya kadI khATuM hatuM nathI ane doSa mATe bahAranuM koI kAraNa na hovAthI te zabdaprAmANyanI kasoTImAM pAra Utare che. tethI "zabada nuM baneluM hoI vaidika vidhivA athavAna ane adoSa hoya che. zabda jemAM artha ne karAvato hoya tevuM arthata pa vagarano atha dha na thato hoya tevuM -I ja vidhivAkya.

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24 De. nArAyaNa kaMsArA kAtuM nathI. vidhivAkayane kaMI ja mAnavIya anubhava cheTuM TharAvI zakI nathI. e atizaya vizvasanIya hoya che, kAraNa ke emAM koI ja bAhya asaranI dakhalagIrI hotI nathI ke ene viparIta siddha karI zakAtuM nathI, AthI e yathArtha jJAna Thare che. vidhivAkya e zuddha zabda che. pramANa3pa che, adaSTa parimANumAMnA padArthane jANavA mATe zabdapramANu sivAya bIju' kaI sAdhana nathI ane vedamAM adaSTa parimANanA padArthonuM nirUpaNa che. tethI zabarasvAmI kahe che ke saMpUrNa vaidika sAhityamAM "codanA -vidhivA-e prAthamika pramANabhUta vibhAga che ane ene sIdhe saMbaMdha mAnavInI kriyA sAthe che arthAta kriyAmAM preranAra vacanane cedanA' (= vidhivAya) kahe che. 1 0 ahIM prazna thAya ke vidhiparaka na hoya tevAM vedavacana paNa pramANurUpa gaNAya ke na gaNAya? vaLI te apaumya paNu gaNAya ke na gaNAya? pUrvapakSI te ema ja kahe che ke vedo te najIkanA kALamAM racAyelA hoI arvAcIna kALanI racanAo che, 1 0 1 kema ke maMtronI sAthe RSionAM nAme saMkaLAyelAM che. AnA javAbamAM zabaravAmI kahe che ke ame pahelAM kadI cUkyA chIe ke vedAdhyayana karanAranI pU* zabdanI hayAtI hatI ja.0 2 maMtronI sAthe RSionAM nAme saMkaLAyelAM che. tenuM asAdhAraNuM adhyApana karanAra tarIke paNa hoya che, nahIM ke kartA tarIke, je kartA na hoya tene nAma uparathI paNa zAkhAne nAma ApavAmAM AvyuM hoya che. uttama rIte pravacana eTale ke ananya sAdhAraNa adhyApana, kaTha vagere dvArA karavAmAM AvyuM haze. e rIte paNa nAma joDIne kathana karavAmAM Ave che. kahe che ke vaizaMpAyana badhI zAkhAonA adhyetA hatA, jyAre kaThe kevaLa A (kAThaka) zAkhAnuM ja adhyApana karAvyuM.1 4 3 vaLI zabarasvAmInA mate kaI ja aitihAsika pusananuM nAma vedamAM nirdezavAmAM AvyuM nathI. "zruti-sAmAnya mAtra" arthAta sAMbhaLavAmAM sarakhuM jaNAtuM hoya, teTalA uparathI aitihAsika nAmanirdeza mAna ThIka nathI. pravAhaNi" ema (puruSa-vizeSane) nAmanideza che evuM kahetA hoya to te barAbara nathI. pravAhaNa nAmane puruSa hovAnuM siddha thatuM nathI. pravAhaNane putra te "pravAhaNi" ema paNa nathI. "pra' zabda prInA arthamAM jANItuM che ane varR dhAtu "pahuMcADavuM' e arthamAM. A be samudAya kayAMya jANItuM nathI. kAra te jema apatya arthamAM jANItuM che tema ka viziSTa kriyAnA arthamAM paNa jANItuM che. tethI "je utkRSTa rIte vahana karAve che te prAvAhaNi" ema artha thAya che. 104 - zabarasvAmI vedanA puruSakatRvanA vicArane ja asvIkAra kare che ane vidhivA e ja vedanuM prayojana hovAnuM jaNAve che, ane dareka vidhAnane vidhi sAthe viziSTa saMbaMdha rahe che. tethI vanadarataH satra mA ! ke sava: 2.trAsata evAM vAkya paNa arthasabhara hoya che, nahIM ke anupannA (= tarka daSTie asaMgata). zabarasvAmI kahe che ke AvAM vAkayamAM te yajJanI prazaMsA karavAmAM AvI che ke acetana evI vanaspatioe paNa A yajJanuM anudAna karyuM, pachI vidvAna brAhmaNe kare temAM navAI zI ?0vaLI, A vidhivA paraspara saMbaMdha arthe joDAyelAM hoya che. 10 4 samagra veda pramANarUpa hovA aMge zabarasvAmI kahe che ke vede deSahita mitra jevA supratiSThita upadezarUpa che. temanA viSe e

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kAbarabhASyagana bhASAvicAra - - gAMDA ke bALakone vAkaya jevA hovAnI zaMkA zI rIte thaI zake ?107 ki vAkayone vidhi arthavAda, maMtra ane nAgayi e cAra prakAranAM gaNavAmAM Ave che. emAMthI "vidhi'mAM vidhi ane niSedha baMnene samAveza thaI jAya che. emAMthI prathama prakAranAM davA karyo sata tattvane adRSTa parimANane sIdhe saMdarbha darzAvI padArthane nirdeza kare che, jema ke dharma ke apUrva. bIjA badhA prakAranAM vedavAko vidhivAthonAM pUraka ke sahAyaka che. ane temanI sAthe saMkaLAyelAM che. tethI samagra veda pramANarUpa che, kema ke zabda tarIke te poya che puruSe belelA vacana sAthe maLatuM AvatuM hovAthI vedavacana khATuM che evuM anumAna nirdeza uparathI jaNAya che, paraMtu vedavacanathI thatuM jJAna te pratyeA che. kanyAvire dhI anumAna pramANarUpa na banI zake. 108 zabarasvAmI khAsa bhAra mUkIne kare che ke vedika vacana padArthanA bodha upara AdhArita hovAthI te kadI khoTuM karatuM nathI; emAM ke mAnanIya dakhalagIrI hoI zakatI nathI. tethI vedavAka pramANarUpa che, tyAre lokika lAkamAM evuM na paNa heI zake. vaidika "za adaSTa parimANane lagatI sattA pramANarUpa yathAthI bAdha karAve che. laukika zabda A kasoTIe ki utare che, tethI veda pramANurUpa che ane e yuge yuge avicchine paraMparAthI dotarI AvelA che, nahIM ke amuka e miyAM, zabarasvAmI kahe che ke upadeza ajJAnapUrvaka paNa hoya che, ajJAna na ya tyAre vedajJAnapUrvaka paNa upadeza hoya che. uparAMta, puNe uccArelA vacana uparathI A pusA Ama jANe ' evuM jJAna thAya che, nahIM ke "A bAbata Ama ja che' evuM. koIka jJAna che kAra uccArelA vacanathI viparIta paNa hoya che. paraMtu vacana miyA hovA aMge koI pramaH maLatuM nathI. 109 pauruSeya vANI pratyakSa pramANa upara avalaMbatI hoya tyAre rasa tAvanA da'Ta pAremAna lagatI hoya che tyAM sudhI pratyakSa anubhavamUlaka hovAthI sthAtha ke pramaNapa hoi zake che. paraMtu adRSTa parimANanuM Alana ne pratyakSa pramANa ke indriyonA anubhava dara ca zakatuM nathI, tethI adaSTa parimANamAMnA padArtha sAthe poya vALIne sIdhe saMbaMdha navI zAka nathI. A kAraNe e kSetramAM kevaLa zabda ja veda ja pramANarUpa che. A pramANane anusaratuM laukika ke pauruSeya vacana e prazna upara AdhArita anumAnanukya hAI pramANa 5 che. vedavacana ane paya vacana vacce koI virodha na hoya te paya vacane paNa pramANa che. chatAM vaidika ane laukika zabdanuM svarUpa te sarakhuM ja che, zamanuM prAmA veda upara Azrita che. tethI veda e ja nika, nitya ane apasava rAja che ane tethI ja pramANarUpa che, kema ke te sata tatvanA ada'Ta parimANane baMdha karAve che, yathArtha arthabodha ane ja zAsa zAbarabhASyamAM zabda ke bhApA vicAraNA karavAmAM AvI che te svataMtra rIte nathI karI.

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che, mArA kaMsArA emanI " zabda" ke " bhASA nI chaNAvaTa rasanaravinI zAbdika abhivyaktinA saMdarbhamAM che. zabarasvAmIe rAbdanA saMbadhe bhASA ane saMta tattavanI vicAra karI che. A kAraNe ja dhama' e zabavAmIne jitAsya padArtha che ane jANavAnI IcchA" e tenI pAchaLanuM preraka tatva che. e jijJAsA mAM ja zAbarabhASyanI bhASA-vicAraNAnI cAvI che. enI padmabhUmi spaSTa karatAM zabarasvAmI kahe che ke "dharma' aMge viziSTa jANakArI dharAvanArA vidvAne matabheda dharAve che, keTalAka ekane dharma kahe che, keTalAka bIjAne. kaI mANasa vagara vicAre pravRtti karavA jatAM keIka eka bAbatane "dharma' tarIke svIkArI le te kathAprApti cukI jAya ane herAnagatimAM paDI jAya. tethI dharmane svarUpane viziSTa rIte jAvAnI IcchA karavI joIe.110 bhASA ane vastu vacce visaMgati Ave tyAre tene dura karavA mATe yathArtha arthabodha jarUrI thaI paDe che. AvA avasare "samajaNanI prakriyA na anupaga bhASA rane vAstavikatA ke sat tatvanI vicAraNuM anivArya banI rahe che. che. ethama gADhere zAbarabhASyanA saMdarbhamAM A ' Hermeneutics"ne dRSTibiMduthI A pAyAnA muddAnI vicAraNA karI che. rArisvAmI "zabda ' arthAta sAghu ke ziSTamAnya zabda dvArA amuka athadhaka kAyamI [ pratIkenI kAryazIla paddhatine "bhASA ' mAne che; Language is an operative system of permanent symbols which are signifying units. A pratIke manuSyanI abhivyaktinI jhaMkhanAmAMthI uddabhavyAM hovA chatAM te kaI rUDhithI baMdhAyelAM nathI zabda koI rUDhi upara AdhArita nathI ke manuSya athavA deva dvArA racavAmAM Avela nathI. A pratIka paraMparA mATe paNa bhASA apekSita che. amuka zabda amuka arthane edha karAve te mATe paNa eka bAju bhASA ane bIjI bAju tene janasAmAnya dvArA svIkAra e be bAbatanI apekSA rahe che, tethI manuSyanimita gaNitAtmaka pratIke (mathematical symbols) athavA vyAkaraNagata pratIke(grammatical symbols)ne zabarasvAmI 'bhASA" tarIke na svIkArI zake, kema ke te "bhASA" aMgenI zabarasvAmInI vibhAvanAthI viparIta che. chatAM te eTaluM to jarUra svIkAre che ke bhASAnI pratIti pratIkemAM ane pratIkarUpe thAya che. pratIka sAdhu za>>ne amuka cokkasa AnupUrvamAM rahelA varSonA svarUpe raheluM hoya che. A pratIkane vAstavikatA sAthe sIdhe saMbaMdha hoya che, mAnavIya bhASA tarIke enuM arthadhaka ghaTakarUpe bhASAzAstrIya paribhASAmAM vizleSaNa thaI zake che. bhASATanA A vizleSaNa mATe bhASAnI samajaNa ane tene vyAvahArika prayoganuM jJAna apekSita che. pratyakSa arthabodhaka ghaTake e bhASA ane vAstavikatA vaccenI kaDI che ane bhASAnA prayoga dvArA e kaDIo viSe jANakArI maLe che. A bhASAganI pravRtti nI navI zodha karavAnI manuSyanI pravRttinI haroLamAM besI zake tevI kakSAnI nathI, tAtparya ke bhASAnA vizleSaNakSama ghaTane AdhAra bhASAnuM svarUpa upara AdhArita che, paNa bhASAnuM svarupa majyanA anubhava upara AdhArita nathI. tethI bhASA ane vAstavikatAne saMbaMdha kaMI vyakti dvArA besADI zakAya nahIM' e hakIkata upara zarisvAmIe bhAra mUke che te khUba mahavane muddo banI rahe che. A saMbaMdha bhASAnA ghaDatara ane vAstavikatAne kudaratI rIte paze che. tethI amuka eka vyaktinA jJAnanI abhivyakti athe ja athavA rUDhine

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zAbarabhASyagata bhASAvicAra avagaNIne vicAre ane pratyatA anubhavanA saMghapamAMthI bhASA uddabhavI evuM nathI, tethI bhASAnuM aMtaratama svarUpa kAlpanika ke nakkara anubhavathI uddabhavyuM tevuM saMbhavita nathI. zabarasvAmI IndriyapratyakAnA mAnya bhASAnuM svarUpa bAjavA mathe che. IndriyapratyakSane te yathArthatA ke ayathArthatAnI kasoTIrUpa le che. paNa InDio pite ja bhASA ane vAstavikatA vaccenA AMtarika pattika saMbaMdha upara AdhAra rAkhe che. iMdriya avaya bhASA sAthe sIdhe saMbaMdha dharAve che. tethI anubhavane vAstavikatA sAthe meLa hevAnuM teo jANI joI zake che. tethI bhASA dvArA vAstavikatAne samajavA mATe Indriye racanAtmaka sAdhana che, chatAM bhASA ane vAstavikatAne sAra pAmavA mATe te te asamartha che, A parika saMbaMdha e kevaLa mAnasika kalpanA ke aTakaLa nathI; e te bodhita padArtha ane mAnavI vANImAM kAyamI upalabdha sAdhuza vacce sI, pramANabhUta ane maulika saMbaMdha che ane emAM bIjA keInI daramiyAnagIrI nathI hotI. sAdhuza te paraMparAthI utarI Ave ane jIvananA saMdarbhamAM pracalita rahyo hevAzI, zabda ane atha vaccene papattika saMbaMdha e ja paraMparAmAM UtarI Ave che. A saMbaMdha paraMparAmAM kAyama jovA maLe che ane jAti tathA vyakti aMge zakhada A tirUpe rajU thAya che, aupattika saMbaMdhanI IndriyapratyakSa dvArA cakAsaNI karavI zakya nathI, paNa indriyapratyakSa upara AdhArita anumAna dvArA te siddha thAya che ema zabarasvAmI kahe che, papattika saMbaMdhanI vAta karavA mATe paNa e saMbaMdhanI hayAtI svIkAravI jarUrI thaI paDe che ! tenuM A mahatva zabarasvAmIthI ajANyuM nathI. zabda ene e ja hovA aMgenI oLakha mATe temAMnA varNonI kAyamI Anu pUvI ane vAstavikatA sAthe tene satata saMbaMdha hetubhUta che. A rIte ati vakhate bhASA ane vAstavikatA ekabIjAnI apekSA rAkhe che ane ApaNane e rIte emanuM jJAna thAya che, zabarasvAmI bhASAne eka tArkika saraNI tarIke svIkAravA taiyAra nathI. samagra varatavikatA sAthe bhASAne pAyAne saMbaMdha avagaNIe te bhASAne ApaNe tArkika paddhati gaNI levAnI bhUla karI besIzuM. yAtI ane pravRtti aMge bhASA vAstavikatA sAthe anivAryapaNe saMkaLAyelI hovA chatAM bhASAne pAye ane uddava bhASA sAthene vAstavikatAne yugapada sahaastitvamAM raheluM che. A kSattika saMbaMdha bhASAne Apa vinI aMtaSTimAM kendrIya muddo che ane zabarasvAmI AnuM keI hisAbe ulaMghana karavA mAgatA nathI, kAraNa ke bhASA vAstavikatAnA A saMbaMdhathI svataMtra hoya tevI keI hayAtI pragaTa karatI nathI, bhASA ane vAstavikatA baMne svayaMpratyayane janma Ape che. A svayaM pratyaya pitAnI aMdarathI pitAnI meLe kudaratI rIte ja udbhave che. zabarasvAmI ahIM vAstavikatA ane bhASA vaccenA kevaLa saMracanAgata meLa karatAM kAMIka vadhu kahevA mAge che. zabarasvAmI spaSTa rIte te m zabda prayoga karyo nathI, chatAM . bhAratIya paraMparAne hAkSamAM rAkhIe te bhASA ane vAstavikatA vacce pArasparika panika

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28 OMA nArAyaNu kaMsArA sabaMdha hovAnI dhAraNAmAM satyanu` darzana thAya che ema jarUra kahI zakAya. sathapU e kAI nakkara padAtha nathI ke jethI tenu' bhautika parIkSaNa karI zakAya, chatAM zAkharabhASyamAMnI zabda ane artha ne lagatI vicAraNAmAMthI te jarUra UpasI Ave che, aupattika sabaMdhamAM tenI jhAMkhI thAya che. bhASAnI paripUrNatA emAM ja che, zabda ane atha sAthe vAstavikatAne aupattika sabdha che; A ja AhyamUnA sAkSAtkAra che. A ja yathA medhanuM zuddha svarUpa che. AvatA bAdha kevI rIte karAvI zakAya ? zakharasvAmI amuka aMze bhASAnu abAdhaka prayojana svIkAre che. avicchinna vaikika ane smAta. paraparAmAM maukhika upadeza dvArA dharmajijJAsA carcavAmAM AvI che. temAM A AMzika prayojana aMgenuM sama na maLe che. emAM prAcIna anubhavane bhASA dvArA paraparAmAM sAcavI rAkhavAmAM AvyA che. paraMtu prazna e che ke bhASA mUlataH manuSya mATe eka sAdhanarUpa che ke kema ? zakharasvAmInA mate bhASAne abhivyaktinA sAdhana tarIke na sAdhanenI jema na vAparI zakAya. khInna sAdhanA upayogamAM laI te khAjumAM alaga mUkI zakAya che. bhASA sAthe AvA vyavahAra zakaya nathI. Adhunika mata bhASAne abhivyaktinuM eka sAdhana mAne che tene zArasvAmInA matavya sAthe meLa khAtA nathI. pracalita bhASA aMgenA vividha matAmAM bhASAne vicAravinimayanu sAdhana lekhavAmAM AvI che, ene anusarIne bhASA pratye tene vinimayasAdhana ja lekhatA abhigama ghaDAyA che. A abhigamane lIdhe bhASA e vinimayAtmaka pAsAne ja viSayabhUta banAvIne padArthAnu... nAmakaraNa karIne saMdarbha ApavAnI paddhati ja banI rahe che. gAmTera kahe che tema The concept of language as a mere means for communication reduces and limits the scope of language to a labelling of objects by objectifying the 'communicative' aspect of language whereby it becomes the handy tool in and for a referential system. 1 1 3 gAmTere ahI eka prazna uThAvyA che ke jJAnanA vistAra thavAmAM manuSya prayAjelI bhASA ' ( The use of language by man') kAraNabhUta che ke pachI ' zabda dvArA bhASAe manuSyano karelA upayAga' (the use of man by language through Subda') kAraNabhUta che ? zakharasvAmInA matAnusAra te zatru AdikAlIna dRSTie - atha edhaka ghaTaka tarIke le che ane kAika atha khAdha karAve che, tethI svAbhAvika rIte ja zabda dvArA bhASA khele che. A rIte manuSya pote bhASAnA kSetranI aMtagata che ane bhASA khAsa tene ja uddezIne khele che. tethI bhASA tene pratibhAva ApavA-khelavA--prere che. manuSyanI bhASA e zabdanu" -bhASAnuM prAgaTaya che. zanu jJAna thAya te dRSTinuM jJAna thAya arthAt e * ane dvArA temAM vAstavikatAnuM jJAna thAya che. tethI ema kahI zakAya ke vAstavikatA bhASA tarIke khele che. (Reality as language speaks) arthAta peAtAne viSe jANa kare che. bhASA vAstavikatAnI rajUAta kare che, nahI ke tenu... pratinidhitva (Reality is presented and not represented, by languagc), aCdhazAstra (Hermeneutics) mATe A kendrastRta mahattva dharAve che, kAraNa ke bhASAnA mULa svabhAvane ja darzana ane nirdezananA kArya klApanI aMtargata prIvAno che, e abhivyaktipuraka banI zake,

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zAbarabhASyagata bhASAvicAra pAnuM kAMIka aM dha karAvavAnuM A projana hovAthI te mAtra sAdhana ke karaNa banI hatI nathI. zAbarabhASyanA saMdarbhamAM bhASA ane tenuM kArya lakSamAM rAkhIe to jene mAnavInI bhASA tibhAva pADe che evI eka AdikAlIna bhASA aMge puro maLe che. bIjI rIte ema kahI kAya ke mAnavInI bhASA te eka AdikAlIna bhASA pratyeno pratibhAva che. A AdikAlIna che zA upara AdhArita che ane ene dvArA vAstavikatA pitAnI jAtane abhivyakata de che. A mATe indriyagamya mAnavIya bhASA anivArya che. zabarasvAmInI zara aMgenI majutI ane teno bhASA ane vicAra A upara ja AdhArita che. zarisvAmI kahe che aziSTa leke e beleluM', ziSTa lekene ajANyuM hoya chatAM samajAya. pramANathI je yuddha na hoya te samajatuM hoya topaNa choDI devuM e nyAyapura sare na gaNAya. aziSTAcAra mANurUpa che' evuM je kahevAmAM AvyuM che te pratyakSa pramANathI na jANI zakAtI bAbatane gu paDe che. "zabdArtha bAbate ziSTa leke prayatnazIla hoya che' evuM kahevAmAM AvyuM che {ii rAme e kahevAnuM che ke pakSIone piNa ane pakaDavAnI kalAmAM leao vadhu prayatna la hoya che. 112 zabarasvAmInA mate sAdhu zukamAM jaFegha hoya che ane te niSaa the che, tethI ne be prakArano na svIkArI zakAya. ghaNI vAra 'blecchonI bhASAmAM roSa kada maLI Ave che. tethI zabarasvAmI kahe che ke "nigama, niyukta ane vyAkaraNanI thakatAne lIdhe sAdhu zabda jANI zakAya che ' ema kahyuM che te aMge amAre ema kahevAnuM ke jyAM plecchone paNa zabdArtha jANItuM na hoya tyAM nigama, nirukta ane vyAkaraNanI thaka che.1 13 Ama zabarasvAmI laukika ane vaidika evA bhAvabhedane svIkAravA taiyAra nathI. rAMta zAbarabhAvyamAM evA keI purAvA maLatA nathI jene AdhAre keIka bhAnavIya bhASAthI laga evI kaIka AdikAlIna bhASAnuM punargaThana (reconstruction) karI zakAya. mAnavIya ne AdikAlIna e benI samagratayA bhASAnA svarUpa ane kArya para svataMtra rIte vicAraNA nathI. ane te samagra rIte bhASAne e avibhAjya pAsAM gaNIne vAstavikatAne pragaTa RAra vyApAra tarIke ja vicArI zakAya mAnavI vANI e te bhASA dvArA ane bhASA tarIke vAstavikatA pratyene eka ave tabhAva che jemAM e ja za4 athadhaka dhaTaka tarIke vidyamAna che ane pragaTa thAya che. emAM manuSya vAstavikatAnI sthiti para dakhalagIrI na kare te e yogya javAbadArIke mAnavI vANIne yathArtha tema ja vAstavikatAne pragaTa karatI athadhaka bhASA tarIke jI zake. manuSya vAstavikatAnI sthiti paratve dakhalagIrI karatA hoya che evuM' zabaramInI jANamAM che. vastra meLavavAne lebha dharAvatA keTalAka lekoe AkhI dubarI khAnI chAla lapeTI lIdhI. ene uparathI mRtivAkya uddabhavyuM - azzat sava 'tA ), keTalAke, bhUkhyA thayelA hovAthI, yAmAM kharIdele rAjagaro bhejana mATe upayogamAM che ne uparathI smRtivAkya udalAvyuM ke jIvarAjo mokA :), keTalAke pitAnI pAtanahInatA chupAvavA aDatAlIsa varSo sudhI vidAbhyAsa arthe bahAcarya pALyuM' ene rathI smRtivana udbhavyuM ke ghaNIvAvarSALi ve kaa#AryarA.m !).14 A zruti

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hai , che nArAyaNa kaMsArA virodhI smRtio pramANahIna che, kAraNa ke emAM lebha, agavaDa ane azaktinA mAnavIya dathI vAstavikatA sAthe ceDAM karavAmAM AvyAM che. manusmRtimAM AvI vAstavikatAthI vimukha tiviruddha smRtione tagenika niSphaLa kudaSTi tarIke oLakhAvI che. 15 A daSTibiMdu lakSamAM rAkhI te bhASAnuM pAyAnuM kArya vAstavikanuM darzana, nidarzana, bedhana ane abhivyakti karavAnuM che, tethI tene mAtra eka sAdhana tarIke na mUlavI zakAya. bhASAnuM A prajanana samajIba te sAbarabhAbamAMnI bhASA ane vAstavikatA e baMnenI mAnavI anubhavamAMnI akhilAI upara AdhArita bhApanI vibhAvanA samajamAM nahI Ave bhASA (rA) ane vAstavikatA ( 1) e baMne eka akhilAIrUpe karyuM che. zabarasvAmIne carcAno viSaya A che, kema ke mAnavInA anubhavanI ke tenA vicAra ane vANInI utpatti, tenuM kSetra ane tenA layanI abhivyakti bhASA ane vAstavikatA e baMnenI na tarIke lekhIne ja thaI zake che. bhASA dvArA atha bAdhamImAMsA zabarasvAmInA mate bhASA ane vAstavikatA e artha bodhamImAMsAnuM hAda che. mAnavIya anubhUtinA eka pAsA tarIke bhASA ApaNuM khAsa dhyAna kheMce che, kAraNa ke pratyakSa indriyagamya anubhava karatAM bhASAnuM kSetra vadhu vizALa che. indriyapratyakSanI te vAstavikatAnA kevaLa - daSTa parimANamAM gati che, tyAre bhASAnI te vAstavikatAnAM daSTa ane adaSTa baMne parimANamAM gati che, tethI za manuSyanI jijJAsA na utteje tyAM sudhI samagra vAstavikatA manuSya sAme AMzika rUpe ja pragaTa thavAnI, kharuM jotAM bhASA te jijJAsAne mULabhUta pAye che, kema ke enA upara jJAti ane jJAtavyane sAce AvAra che. jJAti ane ajJAta vaccenA saMgharSa ke tanAvamAMthI ja jijJAsA -jANavAnI IcchA-- uddabhave che. e satyane arthAt bhASA ane vAstavikatAnA sAcA svarUpane jANavAnI IchA ane utsukatA ja che. manuSya sAme vAstavikatA spaSTa na hoya tyAre padArtha pratye anurAga ane tenI adhUrI jANakArI jijJAsA UbhI karIne navI daSTine janma Ape che. emAMthI eka navuM ekIkaraNa (integration) uddabhave che, manuSya ucita abhigamapUrvaka bele ane rAMbhaLe te ja A ekIkaraNa zaka bane che. bhASA mATe A jarUrI che. bhASAne samajavI eTale sabhAna rIte tenA prabhAvane vaza thavuM te ja rAmaja kAryAnvita bane che, bhASA ane vAstavikatA baMne maLIne eka ja ghaTakarUpe pratIta thAya te ja e samaja yathArtha Thare, bhASA svAbhAvika rIte ja pitAnI aMdara vAstavikatAnuM nidarzana kare che, kema ke bhASA ane vArAvikatA vacceno rasaMbaMdha svarUpagata che, nahIM ke AgaMtuka, tethI bhASA e arthabodhazAstra mATenI dIvAdAMDI che, bhASAthI alaga rIte koI adhadhamImAMsA saMbhavita nathI, zravaNanA ane vacananA A ucita abhiga pUrvaka bhASAnA prabhAvane sabhAna rIte vaza vartavuM, A mathe prakriyA mAraphta thAya che, zA mAraphata A rIte padArthanA mULabhUta svabhAvane pakaDIne bhASAmAM raju karavo ene ja athadhazAstrIya daSTi kahIzu. A daSTie jotAM jaNAya che ke bhASA vAstavikatAne rajU karatI veLAe tenA mULa svabhAvathI te vAstavikatAne nathI karmarUpa ApatI ke nathI kastUrUSa ApatI. zabaravAmI A daSTibiMdu apanAvIne ema

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zAbarabhASyagata bhASAvicAra mAnatA jaNAya che ke bhApA te kevaLa vastune te jevI che tevI ja rajU kare che. bhASAe A rIte raju karelA satyamAM 55ttika saMbadhe rahelA zabda ane arthamAM ardhabedhazAstra keI cAlAkI ke ghAlameva karatuM nathI. ne e kaI kalpanA ke mAnasika racanAne sAkAra karavAnuM sAdhanamAtra banI rahe te pramANabhUtatA gumAvI bese che. vAstavikatA sAthe rahI saMparka dharAvatI hovI joIe. vAstavikatAthI viruddha jAtI kalpanA ke manethane zabarasvAmInI artha edhamImAMsAmAM sthAna ja nathI. te sAcI samaja ApavI, yathArtha athabadha karAve, mAtra zAbdika artha samajAvavAmAM ja kRtithI na samajavI, aNasamajane dUra karavI, padArthanAM nAta ane ajJAta pAsAM vaccenA tanAvane dUra kare, AmAM athadhamImAMsAnuM sArthakatha siddha thAya che. jyAre amuka padakatha, tene je rIte raju karavAmAM AvyuM hoya te svarUpe anubhavAta na hoya tyAre arthabodhamImAMsAnI garaja paDe che, kema ke te aNasamaja ane ajJAnanI uparavaTa jaIne svarUpagata samaja Ape che, dRSTinI kSitijamAM je bAbata vikRta ke vaNaprIchI hoya te arthadhamImAMsAnI sahAyathI svayaMgamya - dIvA jevI spaSTa - thaI jAya che ane zastra e aMge je baMdha karAvavA mAgatA hoya te pragaTa thaI jAya che. zabarasvAmI kahe che ke padArthane bedha zarU ke mAti dvArA thAya che. rAtre bhArata padAtha svarUpanI daSTie kaI navuM mahattva, navI prastutatA, kaI judA stare navo avatAra ke navA bhautika ke adhidaivika guNadharmo prApta karatuM nathI. keI vastune jANavA mATe e daravakhate sAme hAjara ja hovI joIe evuM jarUrI nathI Raj zabda ane tenI AkRti ke rUpa (dekhAvanI mAnasika bI) e baMne bhautika vAstavika mAtA upara AdhArita che. tethI e mAtArUpa artha zabda dvArA hAjara hoya, tethI e ghAtR zabdamAM kaI vizeSatAM umerAtI nathI, paraMtu arthadhanI yathArthatA cakAsavA mATe marg zabdano pratyakSa mAtA sAthe sIdho saMbaMdha jarUrI bane che ane pratyakSa mAtA pite hAjara hoya e rIte e zabdane e artha sAthe parika saMbaMdha pAyArUpa che dA.ta. vAgha stra nAsAna, e vacanane "vadenuM adhyayana pUruM karIne pachI snAna karI levuM ' ema zabdArtha samajavAmAM Ave che. ahIM "snAna ' e koI adaSTa mATe nathI, paNa vedAdhyayana kALa daramiyAna brahmacArI mATe zarIrabhA arthe karavAmAM AvelA snAnanA niSedhanI samApti sUcave che. kaI evo artha karI zake ke ahIM vedanuM kevaLa adhyayana ( =pATha mAtra ) thaI gayuM ke pachI gurukulamAMthI samAvartana pAmIne vivAha karI levo; vacce dharmajijJAsA mATe kaI avakAza ja na rahyo. tethI zasvAmI kahe che ke A zAstravacananuM ame ullaMdhana karIzuM; ullaMghana na karIe te arthavAna vadane anarthaka banAvI besIe. tenuM prayojana kamane badha karAvavAnuM che e cepyuM che. yAjJika loke vedanA kevaLa pAThamAtrathI phala maLatuM hovAnuM kahetA nathI. 116 A rIte zabarasvAmIne mane yathArtha arthao mATe kevaLa zabdane kevaLa bauddhika bodha pUra nathI. tethI sAce tArtha jANavo jarUrI che ane e mATe paraMparAne bAjue sAravI paDe te temAM zabarasvAmIne kaze vAMdhe nathI, mATe zabdane dhama jijJAsAnA anuSa pratyakSa pramANe upara AdhArita anubhavane AdhAre sAcA yathArtha svarUpe samajavA upara te bhAra mUke che.

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Da. nArAyaNa kaMsArA 545: 1. GACHTER-OTHMAR : 'Hermeneutics and Language in Purvani. mamstt : A study in Srbara Bhasya, Publ. Motilal Banarasidas. Delhi, 1983, pp. 9-10. 2. ibid., pp. 10-11. 3. mI zA bhA. 1, pR.10 (1.1.1) / sa hi niHzreyasena puruSaM saMyunaktIti prati jAnImahe / yA semIna adhyAya sudhInA so bhATa- mImAMsAzA parabhASyAvyAkhyAkAra paM. yudhiSThira mImAMsaka, bahAlagar3ha (sAnIpata-harayANA). bhAga 1 (1977)A saMskaraNane ane bAkInA bhAga mATe AnaMdAzrama AvRtti(ASS)ne rAme Frauwallner (WE) 2 // sa pAhita AttimAnaieizei maktarasAne ni 4.. loke karmArthalakSaNaM bhavati, na zabdalakSaNam / yathA'rthastathA kriyate, na yathA zabdaH / vaide 'tu zandenaivArtho'vagamyate, tathaivAnuSThepamiti / tasmAd vidyamAne'pi kartavyam / --zA bhA. 6.8.27 (ASS. V. 366, 12 14) / 5., AkAravAn bAhyo'rthaH / sa hi bahirdezasambaddhaH pratyakSamupala pate / arthaviSayA hi pratyakSa buddhirna buddhayantara viSayA !--bhI. zA. bhA. 1. 1. 5, pR. 27. 1. sAkAraM cArtha pratyakSamevAvagacchAmaH / tasmAd arthAlamcanaH pratyayaH / -mI. zA., bhA. 1. 1. 5, pR. 28. 7. anyedya ghareyura hamadarzamiti bhavati pratyayaH / pratyagAtmani caitad bhavati, na paratra | Are hyamAvanyedyaha"STavAn / ...... 'avinAzI vA are apamAramA anucchittidharmA (zata 14 7. 3. 15). iti / vinazvaraM ca vijJAnam / tasmAdU vinazvagadanyaH sa itya gacchAmaH | - -mI. zA., bhA. 1. 1. 5, pR 52-53. ayamevAbhyupAyo jJAtavyAnAyarthAnAM yo yathA jJAyate sa tathA' iti / --mI. zA. bhA. 1.1. 5, pR. 56. & evamaso puruSaH svayamAtmAnamupalabhate, na cAnyasmai zaknoti darzayitum / anyasya draSTumna puruSa prati darzanazaktyabhAvAt / so'pyanyaH puruSaH svayamAtmAnamupalabhate, na. ca praatmaanm| tena save svenAtmanA AtmAnamupalabhamAnAH santyeva, yadyapi parapuruSa nopalabhanta iti / adhAsminmatha brAhmaNaM bhavati- "zAntAyAM vAci kiM- jyotirevAyaM puruSa [iti] - jyotiH, sana Diti havAca" (zata. 14. 7. 1. 6) pareNa nopalabhyate ityatrApi nAma bhavati- 'agRhyona hi gRhyate' (zata. 14.6.9. 28) iti / / ---mI. zA. bhA 1 1. 5.

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zAbarabhASyagata bhASAvicAra . 10. zabdenAdhAmyate taskale, yata: phalamiti zabda Aha tato nyAyyam ...tasmAdomAphalamiti danaH phala miti cAnyAyyam / ---mI zA. bhA. 2. 2. 25. 11. homamAzrito guNa : phalaM sAdhayati / yathA rAjapuruSo rAjAnamAzito rAjakarma karoti / ... tena dano homena saMbadhyamAnatvAt phalaM bhaviSyatIti / -bhI. zA. bhA. 2. 2. 26 12. na tatra pramANamasti, siddhA evaM jAtIyakAH santi, te ca dRSTvA''kSIranniti / tasmA devaMjAtIyako deza eva nAsti |...ten dezena vyavahArAbhAvAt kutastasyAbhidhAyakaH svargazabdo bhaviSyati? -mI. zA. bhA. 6.1.1 13. prItirhi svarga: / sarvaca prIti prArthayate / -mI. zA. bhA. 4. 3.15 14. iha puna: svargazabdaH eva prIterabhidhAtA / ...... yAgo guNabhUtaH, prItiH pradhAnam / ...... prItyartha hi puruSo yatate / -mI. zA. bhA. 6. 2. 1 15. bhavati cAnAdiSTaphale maNi svargaH phalamiti / -mI. zA. mA. 4. 3.16 . 11. saH svargaH syAt sarvAna pratyavizirasyAt / sarve hi puruSAH svargakAmAH / -mI. zA. mA. 4.3.15 17. sUktamA jo havirbhAjatha devtaaH| -mI, zA. bhA. 10. 4. 23 tasmAnna kiJcidanyArthadarzanaM puruSavidhatAM devatAyAmidaM khyApayati / na cedaM bhojanam / na hi devatA bhapate / tasmAda bhojanasya tadarthasvAditi tadasavacanam / -mI. zA. bhA. 9. 1. 9 na hi mAnti devatAH / --mI. zA bhA. 3. 2. 37 18. yasmAd dravya devatA kriye yacatizabdo vtte| -mI. zA. bhA. 6.1.2 20. vipratipatto haviSA niyamyeta / vipratipattAvetasyAM havidevatayoH haviSA vidhyanto niymyet| -mI. zA. bhA. 8. 1. 32 guNaraye devatAzrutiH / dravyadevataM hi bhuutN......| tatra yadyapi devatArthatA yogasya gamyate. phalArthatA'pi tena na pratiSicyate / phalaM ca puruSArthaH / puruSArthA ca naH pravRttiH / na cAso devtaayaaH| -mI. zA. bhA. 9. 1.9 22 na devanAgnizabdakriyANAmupacAre pratinidhinA bhavitavyamiti / kutaH ? anyArthasaMyogAt / pratinidhIyamAnamatyadevatebhyaH / anyacca teSAmartha na zaknuyAta, kartum / ---mI, zA. bhA. 6 3. 18 .. 18.

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Da. nArAyaNa kaMsArA 27. samayate ca kAlavAcina devAvaM, kAlebhyo bhavati, mAso devatA, saMvatsaro devaH / iti / ---mI. zA. bhA. 10, 4. 23 24. devatAyAzca yajJamAdhanabhAyo na rUpeNa bhavati / kena tarhi ? saMbandhinA zabdena / yathA. avahastAbhyAmupakaroti, evaM deyatA zabdenopa karoti / ... zabda evaM haviSA saMbadhyate / tatsaMbandhAdartho'pi devatA bhaniyati / yasya hi zabdo haviSA tAdana saMbadhyate, sA devatA / ... iha tu zabda eva kA saMgavati / tasmAnnArthapratyAyanArthaH zabda iti / -mI. zA. bhA. 10. 4. 32 25. ato yastasya vAcakaH zabdastato'pUrva pratIyata iti / ... na tu kazcinchabdaH sAkSAdapUrvasya vAcako'sti / -mI. zA. bhA. 2. 1. 1 26. yasya ca zabdasyAthena phale mAdhyale, tenApUrva kRtvA nAnyatheti tato'pUrva gamyate / -mI. zA. bhA. 2.1.1 27. prati zabdampUrvabheda iti / ----mI. zA. bhA. 2. 1. 1 28. codanetyapUrva amaH / apUrva punarasti yata ArambhaH ziSyate svargakAmo yajeteti / itarathA hi vidhAnamanarthakaM syAt / -mI. zA. bhA. 2. 1. 6-7 24 yadviSayaM jJAnaM, tenaiva saMprayoge indriyANAM puruSasya buddhijanma sat pratyakSam / -mI. zA. bhA. 1.1. 5 mI. zA. bhA. 1. 1. 5 31. mI. zA. bhA. 1. 1. 14 32. mI. zA. bhA. 1. 1. 16 33. mI. zA. bhA 1. 1. 20 34. vRttikAragrantha, pR. 45 35. aurapattikastu zabdasyArthena smbndhH.........| --jai. mI. sU. 1. 1. 5 1. autpattika iti nityaM pramaH / utpattihi bhAve ucyate lkssnnyaa| aviyuktaH zabdArthayoviH sambandhaH, notpannayoH pazcAta sambandhaH / -mI. zA. bhA. 1. 1. 5 37 aviyuktaH zabdArthayorbhAvaH sambandhaH / -~-mI. zA. bhA. 1. 1. 5 38. apauruSeyaH zabdasyArthena sambandhaH / apauruSeyatvAt sambandhasya siddhamiti / ... puruSasya sambandhurabhAvAt / ...tasmAt kAraNAdavagacchAmo na kRtvA saMbandhaM vyavahArArtha kenacindra vedAH praNItA iti / -mI. zA. bhA. 1. 1. 5. 6. yacchabde vijJAtesoM vijJAyate / .....mI. zA. bhA. 1. 1. 5 40. ato nAsti saMbandhasya kartA / --mI. zA. bhA. 1. 1. 5

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34 zAbarabhASyagana bhASAvicAra 41. na hi sambandhavyatiriktaH kazcit kAlo'sti, yasmin na kazcidapi zabdaH kecidathe na sambaddha AsIt / ----vRttikAra grantha, pR. 57 42. tAvazyamanena sambandhaM kudh|| akRtasamanyAH kevana zamA vRddhavyavahArasiddhA abhyupagantavyAH / asti cet vyavahArasidiH, na nigataH sambandhA bhvitvym...| -- - 43. save pAmeva zabdAnAmarthazAne laukikaH prayogA'yupAyaH / ___-mI. zA. bhA. 6. 1. 1 loko hi zabdArthAvagame pramANam / ---mo. zA. bhA. 9. 3. 13 44. padebhya eva padArthapratyayaH, padArthabhyA vAkyArthaH iti / -mI. zA. bhA. 1. 1. 26 45. na zabdapramANakAnAmantareNa zabdAmavagItenyAyyA / -mI. zA. bhA. 6. 1. 3 zabdalakSaNe ca karmaNi zabdo naH pramANa / -mI. zA. bhA. 10. 5. 44 . 46. anuvAde hi lakSaNA nyAyyA, na vidhii| -mo. zA. bhA. 4. 1. 19 47 vAyavIyazcacchabdo bhaveta , vAyAH sanni vepa vizeSaH syAt / na ca vAyavIyAnabayayAna zabde sataH pratyabhijAnImaH |...tsmaann vAyu kArakaH / ato nityaH / - --mI. zA. bhA. 1.1.22 48. na ca gakArAdibhyo'nyo gozabda iti, bhedadarzanAbhAvAt , abhedadarzanAcna / gakArAdIni hi pratyakSANi / tasmAda gauH' iti gakArAdI visarjanIyAntaM padaM akSarANyeva / ato na tebhyo vyatiriktamanyat padaM nAmeti |...tsmaadkssrnnyev padam / -jI. zA. mA. 1. 1.5 46. atha 'gauH' ityasya zabdasya ko'rthaH ? sAsnAdiviziSTA''kRtiriti namaH / -mI zA. bhA. 1 1.5 50. na cA''kRtyA zabdasya sambandhaH zakyate kartum / -mI. zA. bhA. 1.1.19 51. nitye tu sati gozabde bahukRtva uccAritaH zrutapUrvazcAnyAsu govyaktidhyanyayavyatirekAbhyAm AkRti cacanamavagamayiSyati / __-pI. zA. bhA.1 1.19 52. AkRtihi vyaktyA nitysmbddhaa| sambandhiyAM ca tasyAmavatAyAM sambandhyantaramavAmyate / - mo. zA. bhA. 1. 3. 33

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De. nArAyaNa kaMsArA 53. tasmAcchabda AkRtipratyayasya nimittam / AkRtipratyayo vyaktipratyayasya / -mI. zA. bhA. 1. 3. 33 54. tadetadAtmapratyakSam-yacchabde uccarite vyaktiH pratIyate iti / kiM zabdAda utAkRteH iti vibhAgo na pratyakSaH / so'nvayavyatirekAbhyAmavagamyate / antareNApi zabdaM ca AkRtibhavabudhyeta, avayudhyetavAsI vyaktim / yastUccArite'pi zabde mAnasAdapacArAta kadAcidAkRti nopalabheta, na jAtucidasAvimA vyaktimabagaccheta / / -mI. zA. bhA. 1. 3. 33 55. yeveva prayogoSTaH, teSu yatiSyate, na sarvatra / na cAmbavyaktau gauzabdasya prayogo dRSTaH / tasmAt tatra na vatiSyate / ---mI. zA. bhA. 1. 3.33 5. yadi yatra prayogo dRSTastatra vRttiH, adya jAtAyAM gayi prathamaprayogAM na prApnoti, tabAhaSTatvAt / -mI. zA. bhA. 1. 3. 33 57. bhavati tu sAmAnyapratyayo'dRSTapUrvA yAmapi govyktii| tasmAnna prayogApekSA gozabdo vyaktivacana:' iti zakyate Azrayitum / -mo. zA. bhA. 1. 3. 33 58. vidhIyate'neneti vidhAnaM zabdaH / so'numIyate smRtyA / na ca tasyA''kRtivacanatA nyAkhyA, na ca vyaktivacanatA / ---mI. zA. bhA. 1. 3. 16 56. anupalabdhe ca devatAdAvarthe'narthaka saMjhAkaraNam azakyaM ca / vizeSAna pratipattuM hi saMjJAH kriyante vizeSAMzvoddizya / tadvizeSeSvajJAyamAneSabhayamapyanavavaluptam / tasmAdapauruSeyaH zabdasyAyana sambandhaH / -vRttikAragrantha, pR. 58 10. na cAkSaravyatirikto'nyaH kazcidasti samudAyo nAma, yato'rthapratipattiH syAt / yadA gakAro na tadA aukAravisarjanIyA, yadaukAravisarjanIyau na tadA gakAraH / ... smRterapi kSaNikathAdakSaraistulyatA / pUrvavarNajanitasaMskArasahito'ntyA varNaH pratyAyaka ityadoSaH / -mI. zA. bhA. 1.1.5 11.na ca 'dadhyatra' ityatra prakRtivikArabhAvaH / zabdAntaram ikArAd ykaar:| na hi yakAra prayujAnA hakAramupAdadate / -mI. zA. bhA. 1.1.16 12. mI. sU. 1. 1. 16 13. arthavatsAhaNyAd arthAvagama iti cet , na kazcidarthavAn sarveSAM navatvAta / ... sadRza iti cAvagate vyAmahAta, pratyayo vyAvati, zAlAzabdAnmAlA pratyaya iva / -mI. zA. bhA. 1.1.18

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zAbarabhASyagata bhASAvicAra ft 14. gauH gAvI goNI gopAtalikA ityevamAdayaH zabdA udAharaNam |...prtiiyte hi gAvyA dibhyaH sAsnA''dimAn / tasmAdito varSazate'pyasyArthasya sambandha AsIdeva / tataH pareNa, tatazca paratareNeti anAditA / partA cAsya sambandhasya nAstIti vyavasthitameva / tasmAt save sAdhavaH, savai rbhASitavyam save hi sAdhayantyartham / yathA-hastaH karaH pANiriti / arthAya lete usabAryante, naadRssttaay| na hyeSAmuccAraNe zAstramasti / tasmAnna vyavatiSTheta -kazcideka eva sAdhuritare'sAdhava iti / -mI. zA. bhA. 1.3. 24 15. mahatA prayatnena zabdamukhacaranti... "vAyubhirusthitaH, urasi vistIrNa :, ka vivartitaH mUrdhAnamAhatya parAvRtaH, vaktre vicaran vividhAn zabdAnabhivyakti" / tatrAparAdhyetAyu cAyitA / yathA zuSke patiSyAmIti kardame patati, sakRd upasprakSyAmIti dvirupaspRzati / tato'parAdhAt pravRttA gANyAdayo bhaveyu: na niyogato'vicchinnapAramparza eveti / -mI. zA. bhA. 1. 3. 27 1. na caiSa nyAyo, yat sadRzAH zabdA ekamarthamabhinivizamAnAH sarve'vicchinnapAramparyA evati / pratyakSamA pradarzanAdabhyupagamyate- sAdRzyAta sAdhuzabde'pyavagate pratyayo'vakalpyate / tasmAramISAmeko'nAdiranye'pabhraMzAH / hasta: kAraH pANirityevamAdiSu tvabhiyuktopadezAdanAdiramISAmarthana sambandha iti / -mI. zA. bhA. 1. 3. 26 / 17. niravayavo hi zabdaH, avayavabhedAnavagamAd niravayavatvAcca mahattvAnupapattiH / -mI. zA. bhA. 1. 1. 17 18. ekarAye sati dezamedena kAma dezA evaM bhinnA, na tu zabdaH / --mI. zA. bhA. 1. 1. 15 66. saMyogavibhAgA nrntye|| kriyamANA: zabdamabhivyajanto nAdazabdavAcyAH / --mI. zA. bhA. 1.1.17 50. pralokavArtika, AkRtivAda 5-7 gate zabdAdhikAraNa 250-301 71. yadi vipaNTena hetunA zabdasya nityatva vaktu zakSyAmaH tato nityapratyaya sAmathryAta praya snenAbhivyajyate, iti bhaviSyati / yadi prAguccAraNAdanabhivyaktaH, prayatnenAbhivyajyate / tasmAdubhayoH pakSayoH samametat / ---mI. zA. bhA. 1. 1. 12 UR. RUEGG, D. S.-Contributions a l'historie de la pilosophie lingui. stique indicnne, Paris, 1959, p. 56 01022nA athamAthA avata26. 73. aSTakRtyo gozabda uccAritaH' iti vadanti, 'nATI gozabdA' iti / kimalo yovam ? anena vacanenAvagamyate pratyabhijAnantIti / vayaM tAvat prat-bhijAnImo na naH karaNadaurbalyam / evamanye'pi pratyabhijAnanti 'sa evAyam' iti / pratyabhijAnAnAH pratyabhijAnanti ceda,

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38 Do. nArAyaNa sArA mevAnye'pi nAyaiti tuIna hi se 'saha' iti prativanti ki sahiMsA' iti vidite yAmoha iti sampana 'ayamanyaH' iti pratyakSamanyad vA pramANamasti / -mI. zA. bhA. 1. 1. 2 74. zasya vinAzAdamya iti pitaamhe| prathama vina nahartA parikalpayanto dvitIyadarzane mAtari jAyAyAM pitari vA nAssvyakhyuH / na hyAnupalambhamAtreNa nAstapayanti pramANatAya viditAya nAsyagacchAmaH / nahi pramANe pratyakSa samatA sthAt astIti punarupAgamyamAnena kvacida pyabhAvaH / na cADimA vyAmohaH na ca siddho'bhAvaH / tasmAdasati vyAmohe nAbhAvaH / tadetadAnupUryA siddham / tasmAt purastAdanuccaritamanupalambhamAnA api na 'viniSTaH' ityama 75. yathA gRhAnnirgatAH sarvagRDjanamapazyataH punaH viniSTa chn| anya 71. viSa bhAna pratikSaNaM vinAzamabhyupagacchanti 'pi na saknuvanti zavasva bhante hi padAntena ca zabdasyAnnaca asate 'sa' iti pratyakSaH pratyayaH, 'saha' ityAnumAnikaH / na ca pratyakSaviruddha manumAnamudeti, sAti / mAni yadi -mI. zA. bhA. 1. 1. 20 9, BIARDEAU, M., Theorie, pp 187-188) 78. aikarUpye sati dezabhedena kAmaM dezA eva bhinnA, na tu zabdaH / -mI. zA. bhA. 1. 1. 15. saMyogavibhAgAn vRddhiH na zabdasyeti / 74. nacatra prakRtivikArabhAta mI. zA. bhA. 1. 1. 20 pravizyopalabhamAnA api prAk pravezAd vastumarhandi - mI. zA. bhA. 1. 1. 20 80. huA yudhiSThira bhI mAMsAta vivi 81. matIno myANAM bhAva eva vinAzakAraNa prayujAnA isAramupAdadate vA cito pIraNAni / mI. zA. bhA. 1. 1. 97 zabdAntare kA yathA'bhinayaM paraM dRSTyA tena nAvA 13 kArana diyakA -mI. zA. bhA. sA. 1, 5.68 -bhI. zA. bhA. 1. 1. 16 -- teSAmapi ke pAmbidaniyatA gamyate yeSa nAvAva

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zAbarabhASyagata bhASAviyA nityamavagacchati rUpameva dRSTvA tantuSyatiSaGgAjanito'yam, tantuSyatiSaGgavinAzAt tantubinAzAda bA vinazyatItyavagacchati / navaM zabdasya kicit kAraNamavagamyate yavinAzAda vinazyatItyavagamyate / ----mI. zA. bhA. 1. 1. 21 82. ya eva laukikAH zabdAsta eva vaidikAH / ta evaiSAmA iti |...evN prayogaceAdanA sambhavati, yadi ta eva zabdAsta evArthAH / itarathA zabdAnyatve'rtho na pratIyeta / tasmAdekazabdatvamiti / ---mI. zA. bhA. 1. 3. 30 83. padAni hi svaM svaM padArthamabhidhAya nivRttavyApArANi / ayedAnI padArthA avagatA: santo bAkyAtha gamayanti / -mI. zA. bhA. 1.1.25 84. yatra hi zukla iti vA kRSNa iti vA guNaH pratIto bhavati, bhavati khalbasAvala guNavati pratyayamAdhAtum / tena guNavati pratyayamicchantaH kevalaM guNavacanamuccArayanti / saMpatsyate eSAM yathAsaMkalpito'bhiprAyaH, bhaviSyati viziSyarthasaMpratyayaH / viziSTArtha'pratyayazca vAkyArthaH / ~mI. zA. bhA. 1. 1. 25 85. api cAntareNa padoccAraNa yaH zaukalyamavagacchati, avagacchatyevAsI zuklaguNakam / tasmAt padArthapratyaye eva vAkyArthaH, nAsya pada samudAyena sambandhaH / / -mI. zA. bhA. 1.1.25 81. BIARDEAU, M. The orie, p. 195, note 1, Teranu avataraNa, 17. nityaH zabdo bhavitumarhati / kutaH ? darzanasya parArthayAt / darzanamuccAraNaM tat, parArtha, pratyAyayitum / --mI. zA. bhA. 1. 1. 18 12. pauruSeye hi zabde yaH pratyayaH, tasya mithyAbhAva AzaGazyeta, parapratyayo hi tadA syAt / atha zabde vRti kathaM midhyeti ? na hi tadAnImanyataH purUSAda avagatimicchAmaH / 'bravIti' ityucyate bodhayati buddhayamAnasya nimittaM bhavatIti / zabde ca nimitta svayaM budhyate / kathaM vipralabdhaM vayA, naitadevamiti / mI. zA. bhA. 1. 1. 5 15. yacca nAma jJAnaM na vipayeti / na tacchakyate vaktu na etadevamiti / yathA bhavati yathA vijJAyate, na tathA bhavati / yathaitanna vijJAyate, tathaitaditi / anyadasya hRdaye anyadvAci syAta / evaM vadato viruddhamida gamyate-asti nAsti veti / tasmAt tat pramANa, anapekSatvAt / -mI. zA. mA. 1. 1. 5 10. yadanyaviSayaM jJAnamanyasaMprayoge bhavati, na tat pratyakSam |......prytnenaanvicchntii na ceSamavArachemahi pramANAmAvAdaduSTamiti manyemahi / tasmAda yasya ca duSTaM karaNa, yatra ca midhyeti pratyayA, sa evAsamIcIna: pratyayo, mAnya iti / --mI. zA. bhA. 1. 1, 5

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De, nArAyaNa kaMsArA 41. bhavati hi kadAcidiyamavasyA mAnasAdayAghAtAd yadumacAritebhyaH padebhyo na padArthA ___abadhAryante / tadAnI niyogato vAkyArtha nAcagaccheyu;, yadyasya apArthagaryamabhaviSyat / --mI. zA. bhA. 1. 1. 25 42. adhyatirekazca bhavati tasya jJAnasya / na hi tadutpanna jJAnaM viparyeti / yacca nAma jJAnaM navipayeti / na tacchazyate vaktuna etadevamiti / -mI. zA. bhA. 1.1.5 3. tasmAt tat pramANam , aApekSatvAt / na hyevaM sati pratyayAntaramapekSitavya' puruSAntara' vApi / svayaM prtyyo'sau| -mI. zA. bhA. 1. 1. 5 14 amApo'pi pramANAbhAvaH / nAstItyasyArthasyAsanikRSTasya / --mI. zA. bhA. 1.1. 5 85. pratyakSasya pramANasya abhAvAt, tarapUrvakatvAccetareSAm / --mI. zA. bhA. 1. 1. 5 1. na syAta, pramANaM, yadi paJcaiya pramANAnyabhaviSyan / yena yena hi pramIyate, tat tat pramANam / zabdenApi pramIyate, tataH zabdo'pi pramANam, yathaiva pratyakSam / __ --mI. zA. bhA. 1. 1. 5 47 codanA hi bhUtaM bhavantaM bhaviSyantaM sUkSma gavahita viprakRSTamityevaMjAtIyakamartha zaknotyava gamayitum , nAnyat kincanendriyam / ... babIti iti ucyate'vabodhayati, budhyamAnasya nimitta bhavatIti / yasmiMzca nimittabhUte sati avabudhyate, so'nacodhayati / yadi ca codanAyA satyAmagnihotrAt svargo bhavatIti gamyate, kathamucyate na tathA bhavatIti ? atha na tathA bhavatIti kathamavabudhyate ? asantamarthamavabudhyate iti vipratiSiddham / --mI. zA. bhA. 1. 1. 2 48. na cAdRSTapUrva smRtirbhavati / --mI. zA. bhA. 1. 1. 5 45. aviditavedana ca vidhirityucyate / --mI.zA. bhA. 1.4.4 100. codn| iti kriyAyAH pravartaka bacanamAhuH / --mI. zA. bhA. 1.1.2 101. saMnikRSTa kAlAH kRtakA vedA iMdAnItanAH / --mI. zA. bhA. 1.1.27 102. uktamasmAbhiH zabdapUrvatvamadhyetRNAm / ---mI. zA. bhA. 1. 1. 29

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zAbarabhASyagata bhASAvicAra 103. apha bhirapi honAmAcakSIran |...prkrssenn vacanamananyasAdhAraNa kaThAdibhiranuNThita' syAt / tathApi hi samAkhyAtAro bhavanti / smaryante ca vaizampAyanaH sarvazAkhAdhyAyI / kaTha: punarimAM kevalAM zAkhAmadhyApayAmbabhUvati / -mI. zA. bhA. 1.1.30 1.04. yacca prAvAhaNiriti / tanna / pravAhaNasya puruSasyAsiddhatvAt, na prvaahnnsyaaptypraabaahnniH| prazabdaH prakarSa siddho, vahatizca prApaNe, na svasya samudAyaH kvacit siddhaH / ikArastu yathaivApatye siddhastathA kriyAyAmapi kartari / tasmAd yaH prabAhayati sa prAvAhaNiH / . -mI. zA. bhA. 1. 1. 31 105. stutayo hyetAH satrasya-vanaspatayo nAmAcetanA idaM satramupAsitabantaH, ki punarvidvAMso brAhmaNAH? ---mI. zA. bhA. 1.1.32 101. viniyukta hi dRzyate paraspareNa sambandhArtham / -mI. zA. bhA.1.1.32 107. avigItaH suhR dupadezaH supratiSThinaH kathamivAzakyeta unmattabAlavAkyasadRza iti ? / -mI. zA. bhA. 1.1.32 108. api ca puruSatra vanasAdhAd vedavacana vitamiti anumAnavyapadezAdavagamyate / pratyakSastu vedavacanena pratyayaH / na cAnumAna pratyakSavirodhi pramANa bhavati / -mI. zA. bhA. 1. 1.2. 108. upadezA hi vyAmohAdapi bhavanti / asati vyAmohe vedAdapi bhavanti / api ca pauruSe yavacanAd evamaya' puruSo veda' iti bhavati pratyayaH na 'evamayamaya':' iti / viplavate hi khalvapi kazcit puruSakRtAd vacanAt pratyayaH / na tu vedavacanasya mithyAve kicana pramANamasti / ..-.mI. zA. bhA. 1. 1. 2 110 dhama" prati hi vipratipannA bahuvidaH, kecidanya' ghama'mAhuH, kecidanTam / so'yamavicAya' pravartamAna: kaMcidevopAdadAno vihanyeta, anartha' ca Rcchet / tasmAd dharmo vijizAstivyaH / -mI. zA. bhA. 1. 1. 1. 11. Ga'c'hter-Herm. & lang in P. M., p. 91. 112. coditamaziSTairapi ziSTAnavagata' pratIyeta, yat pramANenAviruddha tadavagamyamAna na nyAyya tyaktam / yattu ziSTAcAraH pramANamiti, tat pratyakSAnavagate'the / yattvabhiyuktAH zabdArtheSu ziSya iti, tatrocyate-abhiyuktatarA: pakSiNAM poSaNe bandhane ca mlecchAH / -mI. zA. bhA 1.3.10 113. yatta nigamanirukta vyAkaraNAnArthavatteti, tatraiSAmarthavattA bhaviSyati na yatra mleccharapzvagataH shbdaarthH| ----mI. zA. bhA. 1. 3. 10

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50 De. nArAyaNa kaMsArA 114. lobhAd vAsa AdirasamAnA audumbaroM kRtsnA veSTitavantaH kecit / tat smatejita abhakSamANAH kecita kItarAjakasya bhojanamAcaritavantaH / aputva pracchAdayantazcASTAcasvAriMzadvarSANi vedabahAcarya caritavantaH / tata eSA smRtirityavagamyate / -mI. zA. bhA.1.2.4. pitRdevamanuSyANAM vedazcakSuH sanAtanam / azakyamaprameya' ca vedazAstra miti sthiti : // yA vedabAhyA smRtayo yAzca kAzca kudRSTayaH / sarvAstA niSphalAH pratya tamoniSThA hitA: smRtAH / / --ma. smR. 12. 94-95 atikramiSyAma imamAmnAyam, anatikrAmanto vedamarthavanta santamanarthakamavakalpayema / dRSTo hi tasyAya : kaviyodhana' nAma / na ca tasyAdhyayanamAtrAt / tatrabhavanto yAzikAH phala' samAmananti | --mI. zA. bhA. 1.1.1.

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. cAvajaNajI mahArAjanI kA prAthaTI zrI tapasvI nAnI nA kAvyaprakAza upara aneka mahattvapUrNa gabhIra rIkha cAI che ane zrIyaze.vijayajI mahArAje paNa AvI ja eka TIkA racI che. vAstavamAM kA. pra. vidvAne mATe evuM, paDakArarUpa che. mana rahe che ke eka yugamAM e ya urrIMkA vacce enI ja vidAnamAM zatarI thAya ethI tevA nI hatI. thAyI karavAya che ke . pra. nI TIkA ghera ghera racAI ane chatAM e evA ne evA ja dubha evaresTa jevA rahyo che. AA durbhAgye zrIyazovijaya, raselI ya. pra, TIkA phakta ullAsa 2, ane 3 uparanI ja upalabdha che. bAkInA ullAse uparanI TIkA hAla upalabdha nathI. je bhAga ApaNane prApta thAya che enI mULa hastaprata upakSI munizrI puNyaviSapaDa mahArAje svArane esIpI taiyAra karI hatI. je khUba svaccha ane doSamukta che, phakta coTalA AMzika prakArana uparathI ApaNe vikramanI 16mI sadInA bahuzruta AcAya zrI yazovijayajInI bahumukhI pratibhAnu' pUruM darzIne mUlyAMkana te na karI zakIe, paNu devadiranA baMdha bAraNAmAM paDelI kADhI athavA chidrAthI jema devanAM darzananI jhAka pALI zakAya tema zrImuddhinI pratibhA Ache. 'a'dAnta kAvyazAstranA kSetramAM ApaNe pAmI zakIe tema chIe. vAstavamAM tA A mAMzika bhAganuM 1.3 avalokana vicAravA dezIe to eka mATe sAdhanamaya kukSI samaya tema che, paNu ane tA hI phakta thoDAM udAharaNathI ja saMtoSa mAnIzuM'. eTalAthI paNa e vAtanI pratIti thAya che kara "revu jovavicaH yametra mArca, tarkaSu va zaziyA mArca ma 1 e ukti AcAryazrIne akSarazaH lAgu pADI zakAya tema che. (1) kA pra, u. 2, mRtra putra 2 (5. 1 upara gAya nIce pramANe zAsrAya kare che vAta nI trividha che, chatAM mukhya kiyA' evA spaSTa ullekha karyAM che te aMge AcAryazrI noMdhe che ke dekhItI rIte ja zu varSa vimAnAyaka jillAM varga, taja ropIkA minAra pUNA, thanakaLavAzIya nAstIti adhivayaM ca vibhAgasyeti paravipratipattinirAsAya Aha'trive 'ti / OM vizva : vyaktitva e vApInA paricavAmAM rajU karavAmAM Avelo koba ro. TalA

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tapanI nandI e rapaTanA mATe ane anyatra jyAM zAstrArtha karavAmAM AvyA che te te re, AcAryanA kayA kayA pUrvAcAnI kaI kaI kIkAone trANubhAra emanA upara che e vicAratA mApaNe upakrama raheze. e rIte natAM, ughAta (!. 23 mAM javAnI samaja A - vAga 1 vagere upAdhiomAM vi4 jAvuM, zabdamAM nahi, kAraNa ke ekane eka rA vAcaka, sAraka ane baMjaka hoI zake che." -- " jita ! vAM ghavAghANa 1 che. tyAM pa. TI.mAM evI noMdha che ke nava va ina da vAMka: [ bhya 2 : 1 2 vAva 83.473 va naka da: ! 21: pAMja kanevAM meTa 3. vA naEvAcaTdhAviti || (7) Ama udyote je noMdha karI che te vigatathI judI nedha zrIya vijyajIe karI che. sAhityacUDAmaNi sA. cu.)mAM AnI carcA nathI, paNa sudhAsAgara (sudhA.) udyotanI ja vAta deharAvatAM nedhe che ke atra upAdhInAmeva vivaM, na tu upadheyAnAm | na hi kazcid vAcaka eva, kazcida lAkSaNika pa., kavina vyaJjaka eva ityasti niyama iti bodhyam / ke zrIdhara noMdhe ke bridhini | Tu 1 ratnAvo 7 ticitte, sa&qLAyA jaLaca thAtazyA, || Ane prabhAva zrI yazovijyajIe karelI noMdhamAM AMzika rIte jovA maLe che, joke pUvane jAe sucavelA Adhivyane vikalpa zrIdhare thI Aye, eTale aMza temanA maulika ciMtana : bhArI lekho zakAya, Ama, upara karelI noMdha pramANe AcAryazrIne mane 'ghA" evA mammaTane nirAnuM svArasya e che ke " nake vibhAgathI ja traNa da riddhi hatA chatA. * faSA" zabadanA lekhathI evuM batAvAyuM che ke kAvyamAM zabadanA traNa ja bheda che. traNathI vadhAre ke ochA nahi. AthI gauNIne lahANAthI judI mAnIne "gINa nAmanA zakhadabhedanA anulekhathI kArakAkAnI nyUnatA tathA vyaMjana mAnavAmAM pramANAbhAva hovAthI "vyaMjaka " rAdanA ullekhane adhika mAnanArAnA saMzayane dUra karavA ja "triA" kahyuM che. upAdhyAyajI muni hovA chatAM AcArya hemacaMdra gauNIgaNane svataMtra svIkAra karyo che tenuM samarthana karatA nathI e emanI taTastha zAstradaSTine saLa purAve che. ApaNe ahIM zrIdharata AMzika prabhAva ja che. e uparAMta, jhaphare (pR. 25) spaSTa rIte noMdhyuM che ke "vibhAgAde tritva siddhe'pi nyUnAdhika saMkhyAdhyayacchedAya trivetyuktam / etena goNI lakSaNA bhineti gauzazabda atra asaMgrahAt vibhAgasya-yanatA / vyaanAyAM ca pramANAbhAvena vyanjaka rAhya rAkhavA mar14 madhiyuM ceti vavighatipattirnarastA " mAM badhuM lagabhaga daza: amoniyAne anusare che, paNa jhaLakIkara temane nAme lekha kara11 thI, yavijaya vi 14 -'pada vacce jamyA ane vi. saM. 1743mAM

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zrI yazovijayajI mahArAjanI kAvyaprakAzaTIkA avasAna pAmyA. eTale aneka TIkAonuM dehana karanAra jhaLakIkaranI 'thAna' bahAra emanI TIka kahI heya e mAnI zakAya tema nathI. mazovijayajInI lekhanapravRtti I. sanI kamI sadInA uttarArdhamAM thaI haze ema mAnI zakAya have narahari sarasvatItIrthanI "bAcinAnurImAM (pariziSTa B; pR. 1) nIce mujaba gaMdha jovA maLe che, jema ke-- vAdhyAya grannaza yArA mAyA, " aivithafmAvA 10zarathanAd ahIM vyaMjanA mATe pramANa nathI cothI AdhikA che evI yazavijaya chatAM tenuM thI vAMcI zakAya. Ama, zrIdhara ane narahari A sthaLe ene preraka baLa lekhI jAya, naraharine anusarIne guNaratnagaNi pitAnI kA. pra. uparanI sAradIpikA(pR. 45)mAM noMdhe che ke -- nava ThAla 4 kraza vApI !tu . rAjaya karatA=zadArthamAMa | 12. guNara rAzavijayajIne najIkanA purogAmI che ane temanA upara naraharinI bAlacittA. naraMjanI ane zIvAnI sAradhinIne prabhAva vizeSa che. vivA" viSe zrI paramAnaMda rAnI vistArikA TIkAmAM (pR. 33) phakata ATalI ja a | Ragi Ri : utpAdhimeya [varSa ! ahIM paNa udyotanI ja asara che. ApaNe joyuM hatuM ke upAdhyAyajIe A noMdha pitAnI TIkAmAM samAvI nathI. A pachI, "1 rUti the" evI ameTanI noMdha upara vijaya, (5. ka) Ratche | nay guhmag a zakAnAM nAmaSva nAtIta bAda, jAya ti | ja: vizva mAthADargvAriti mAyaH | = = = = so vAgha 5: _ u aa# *1ti rAmAvAn vimADanuvAna 1 11 1 / 1thA parame11 me - kRlya tathA vibhAgAt evamevArtha vibhAgoSayattirityanupada me va vyaktam / vibhAgAnastara' lakSAsya jijJAsAviSayatvena abhidhAtumucitatvAt tadanabhidhAna' samartha yati / A sAthe jhaLakIkara(pR. 25)mAM nIce pramANenI noMdha che : " #Ara visja macathar. anu patteriti bhAvaH / vibhAgAnantara lakSAsya jijJAsAviSayAvena abhidha tumucitatvAt tadabhidhAna' samaya yati eSAmiti / A zabda yazovijayajImAM che, paNa jhakare emane nAme lekha karyo nathI eTale. saMbhava che ke ene mULa strota anyatra hoya, jeke yaze vijayamAM ''Ta naSiA ' che te vadhAre zuddha pADe che e nirvivAda che. A baMnenA mULa srota mATe kada, naraharinI bAlacittAnurImAM kara nAkhI zakAya, jema ke- (5. 10)

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tapasvI nAndI * * nabhyarthazAtrADhI ThapUjA jA rahA mArAnta....nanu vimAnatara' thI1thInA rakSai vAra...vagere. yazovijayajIne zabda jhaLakIkaramAM jhilAyA che ane chatAM pATha yazovijayajIne sAre che. kAraNa ke ahI dalIla A pramANe cAle che, jema ke " (zabda)ne vibhAganA ullekha pachI (temanA) lakSaNunA saMbaMdhamAM jijJAsA thAya athata vAcaka, lAkSaNika ane vyaMjaka zabda kone kahevAya evo prazna thAya, paNa ahIM enuM lakSaNa ApavuM ucita hovA chatAM tenuM kathana thayuM nathI (anama:tenuM kAraNa Ape che " ' yazovijayajI (mR. 4) "pavageremAM nedhe che ke zabdonuM lakSaNa AgaLa kahevAze. paNa pahelAM jijJAsAne prathama vRjyAzraya che, kAraNa ke arthanI upasthiti vRtti upara avalaMbe che ane ene ja zAbdabodha thAya che. AthI jema zabda viSe jijJArA thAya che tema artha ke je vyaMjanArUpa vRttino Azraya che tene mATe paNa jijJAsA thAya che, ane ziSyanI pahelI jijJAsA thoDI vAra rokI zakAya tema che, jyAre bIjI jijJAsA zAna karavA athanuM nirUpaNa Avazyaka che. tethI ane vibhAga pahele hAtha dharAyo che. A carcA spaSTarUpe anyatra jovA maLatI nathI eTale yazovijayajInA sUma nirUpaNanuM te udAharaNa bane che, joke vistArikAmAM (pR. 33) nIcenA zabdo che : - "11 vimarnet vize 2:4LAvAnA che 7Setra vimair1.1 ta [safmadhyAha-gaifmahiaata wifmaLe ja 17ne pUrvavat | va | dRti vimA 11 11 , na ja artha vibhAgAsaddhAveva syAditi, samprati tadanabhidhAnam / " ahI' paNa "manamanadhAna' ' pATha che, je yazovija:'chamAM ApaNe nege che. jhaLakIkara kadAca viratArikAne AdhAra letA haze ema kahI zakAya. yazovijayajI upara paNa vistArikAne prabhAva spaSTa che. - A pachI yazovijayajI (mR. 4 vAca vagere tenA artho banaze" evI kA. pranI noMdha upara vyAkhyA kare che. temAM taiyAyika zailImAM khUba vistRta rIte zAstrArtha karavAmAM AvyuM che, navyanyAyadarzananA prabhAva nIce je na, jevA ke siddhicandra, zrIvatsalAMcha bhakAcAya, gannAtha paMDita, paMDita vizvezvara vageree alaMkArazAstranA vivecanamAM je nava moDa ANe tene prabhAva yazavijyajImAM paNa jovA maLe che. emaNe ahI' je vistRta carcA karI che te sAMgopAMga anyatra jovA maLatI nathI, paNa enA mULa srotarUpe sudhAsAgaranA zabda (pR. 41) hovA saMbhava che. jevA ke - ghawi' zaari', taravA ghaTitaPti prazanna jJAnaM 3:1#miti mAtaH | " jeke yazavijayajIe ahIM* je vistAra ane vidattAnuM prakAzana karyuM che te anyatra kyAMya sAMpaDatuM nathI.. yazovijyajI (pR. 4) nedhe che ke, vArA : phana | zAnA rakSAmarthaghaTitaviti deva zrada jamavA mafja 3thamirat: te jaNA: |

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zrI yazovijayajI mahArAjanI kAvyaprakrAgaTIkA 47 " ahIM "nA" mAM kadAca vistArikAkAra zrIparamAnaMda cakravatIne saMdabha paNa hoI zake. yazovijayajI AgaLa nepe che ke "vAghADhA mAM, "vA Adi che, jemane e rIte vigraha karIe te ane e pramANe "atadguNa vijJAna=mahuvIhi' samAsa mAnIe ('vAAdi " e padamAM vAgyAnuM grahaNa nahIM thAya) (ane) vAco arthabhedamAM samAveza nahi thAya ane tethI sAthe sAthe " vAvAyA" emAMnuM bahuvacana paNa prajI zakAze nahi kAraNa ke vAya sivAyanA te bIjA be-lakSya ane vyaMgya-ja bAkI raheze ane tethI zALAthI' ema vicana siddha thaze, "vAravALaH' ema bahuvacana nahi ! have je A sthaLe taguNuM saMvijJAna-bahuvIhi mAnIe te te pada "vAo lakSya ane caMya' ema traNenuM bedhaka banI jaze. ahIM yAviyAjI jaNAve che ke AvuM kahevuM joIe nahi kAraNa ke (samAsamAM pRthapha zakti na mAnavAvALA ane samasta padomAM lakSaNa dvArA athadha karavAnA pakSapAtI naiyAyike pramANe mata dharAvanArAo anusAra lakSaNa dvArA traNenI "U KraphArovachera zrava " mAM arthAt "5 vAga1phika"mAM upasthiti thaze. AvI paristhitimAM bhinna bhinna "vimAna rakrijhana " mAM upasthiti na thavAthI traNa vibhAgonI upaSatti nahi zake, kAraNa ke bheda che e ja vastuonI bAbatamAM mAnI zakAya jema u sthiti bhinna bhinna rUpamAM thAya che. vAya, lakSya ane vyaMgyamAM bheda mAnI zakAya che, kAraNa ke A traNenI vibhinna rUpamAM uparithati thAya che. pazu je, " jAja phi" e zabdathI ja vAya lakSya ane yaMgyanI upasthiti thaI jAya te emanAmAM be mANI zakAya nahi, kAraNa ke, traNenI upasthiti vAgyAdi eka ja rUpamAM thAya che tethI te traNene eka mAnavA joIe, aneka nahi. A rIte "vArA thayastaryAH chu. " e sUtramAM ane je traNa bheda batAvavAnA abhipreta che te siddha nahi thAya--A mULa prazna che. vaLI, A sUtramAM " vAravAva:" zabdane lIdhe eka vadhArAne doSa paNa Avyo che, jene upAdhyAyajI "fin'..vagerethI batAve che ane te deNa che 'uddezya ane vidheyanI ekatA". jema ke, koI ema kahe ke " zrAvAna manatha "--arthAt "brAhmaNadine jamANe - te badhA ja brAhmaNa vagere manuSyane jamADavAnuM te azaka hovAthI " trimaMtritAnuM zrAddALADhIna mojhA-"nimaMtrita brAhmaNadine jamADe '- ema atha" mAna paDe. "nitri " ahIM 'lakyatA vacchedaka" athavA "uddezyatA chedaka' banaze, e ja rIte ' vAghATi mAM " arthava" e ja lakSyatAvacchedaka banaze. tethI chevaTe sUtranuM rUpAMtara A rIte thazejema ke, "maryAH (vAvAyA:) 1 tha: zAthaH". ahIM uddezyatA vacchedaka" e artha che ane vidheyatAvahaka ', paNu atha" ja che. Ama, uddezyatAchedaka ane lakSyatAvachedaka abhinna hovAthI trArthInI barAbara samajUtI lAgatI nathI. AthI jo AgaLanA mUtramAMthI " tridhA ' padanI anuvRtti karavAmAM Ave te paNa " vibhAjakatAvarachedaka "nI anupasthiti (je pahele depa batAvya tyAre nirdezita thaI hatI) te te ekasarakhI ja raheze. AthI (mammaTa) vRttimAM kahe che ke " vAghakAbU ran:"- have vAya lakSya ane caM'5mAMthI pratyeka ahIM laphayatAva chedaka

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tapasvI nadI bane che. temane AdhAre vibhAjakatAva cheka vAgyatva, lakSya ane vyaMgyatvanI pRthapha upasthiti thaze ane tethI vAcya, lajya ane vyaMgyarUpI vibhAvanI paNa alaga alaga upasthiti thAya che. tethI mammaTe karelA vibhAgamAM anupatti thatI nathI, yazavijyajI AgaLa noMdhe che ke "athavA ame ema kahIzuM' (pR. 5) ke "vAgyAdi pada ne "vAgya' padamAM zaktine kAraNe ane "mAra' padamAM lakSaNane kAraNe ' vAvyAdi " pada dvArA vAccatvarUpa "zayamAvachedakAvacchinna' ane vayatva ane vyaMgyatvarUpa "lakSmatAva chedakAvacchiA ema vAyAdi traNenI upasthiti thAya che. arthAt "vAgya' pada vaDe enA mukhya artha = " zabdArtha nuM grahaNa thAya che ane "Adi' pada vaDe bIjA be laya ane 5 - arthonuM grahaNa thAya che. Ama zakti ane lakSaNAthI vAyAdi' pada-'vAya, laya ane vyaMgya ' ema traNe arthAnuM pratyAyaka bane che. Ama, pArtha sAdhaka dharmonI uparithati thaI jatAM vibhAga anupapanna thatuM nathI. A lAMbo zAstrArtha te ekamAtra udAharaNa che. vAstavamAM ThekANe ThekANe yazovijayajI navyanyAyadarzananI paripATI ane zailIne viniyoga karI atyaMta gaMbhIra, mUlagAmI ane sukSma carcA cheDe che. temAM kayAMka aMtaHstrAtAnuM darzana jarUra thAya che, chatAM emanAM pAMDitya ane maulikatAnAM vizeSa darzana thAya che. kAvyaprakAza uparanI emanI AkhI TIkA je upalabdha thAya te alaMkAra zAstramAM yazovijayajInuM pradAna ane sthAna apathya dIkSita, paMDita jaganAtha ane vizvezvara paMDitanI sAthe samakakSa rIte, mUkI zakAya e nirAMdeha vigata che. viyeie pitAnI TIkAmAM atratatra cha prAcIna TIkAkArane nAmollekha karyo che, jema ke caMDIdAsa, subuddhimiza, paramAnaMda cakravatI, azadhara upAdhyAya, pradIpakAra (= govida Thakakura) ane madhumatIkAra ravi Thakakura. A uparAMta nAme lekha vagara ahIMtahIM* lagabhaga 1pathI 24 matonI vicAraNA karI che. " narasiMhamanIpA ne ullekha (I.sa. 1600/170 %) ullAsa-ranA aMtamAM Ave che tethI yazovijyAnI TIkAne racanAkALa paNa 17mI sadIne uttarAdha hoI zake. saMdabha sAhitya : 1. kAvyaprakAzaTIkA 2. kA, pra, udyota - yaze vijyajI mahArAja zrI ya bhAratI jenA prakAzana samiti, muMbaII.sa. 1976nI AvRtti. nAgezakRta atyaMkara zAstrI dvArA saMpAdita, . AnaMdAzrama saMskRta graMtha 1911. bhImasena dIkSitakRta revAprasAda dvArA saMpAdita, kAzI vizvavidyAlaya, vArANasI 1981 zrIdharakRta zivaprasAda bhaTTAcArya dvArA saMpAdita kalakattA 1959nuM prakAzana. 3. ka. pra. sudhAsAgara kA, ke. viveka

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zrI yazovijayajI mahArAjanI kAvyaprakAzaTIkA 5. kA. pra. bAlAdhinI 6. kA. pra. bAlacittAnaraMjanI 7. kA. , sAradIpikA - jhaLakIkararakRta bhAMDArakara oriyenTala rIsarca insTiTayUTa pUnA 1983-punaHmudrita-AThamI AvRtti - narahari sarasvatI tIrthaMkRta sukaThaNakara dvArA saMpAdita, 1933nI AvRtti. guNanagaNikRta De. nAndI saMpAdita, guja. yuni. 1976nuM prakAzana. zrIvatsalAMchanakRta gaMgAnAtha jhA, saMskRta vidyApITha, prayAga, 1976nuM prakAzana, zrI paramAnaMda cakravatIkRta saMpUrNAnaMda saMskRta vidyAlaya, sarasvatI bhavana graMthamAlA, 1976nuM 8. kA. pra. sAradhinI 9. kA. pra. vistArikA prakAzana. saMdarbha sAhitya : 10. kAvyaprakAza nAgezakRta "udyota" sAthe atyaMkarazAstrI dvArA saMpAdita, AnaMdAzrama saMskRta graMtha, 1911. revAprasAda dvArA saMpAdita 11. kAvyaprakAza

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e satanA baLe pragaTele AMbo harivallabha bhAyANI - paMdaramI zatAbdImAM racAyela zabhazIlagaNine 'vikramacaritramAM agiyAramAM sargamAM vikrama rAjA strIcaritra jANavA gayAno prasaMga ratnamaMjarInI kathAmAM varNavyuM che. temAM aMte. pitAnI rANI madanamaMjarInA durAcAranA sAkSI banIne khinna thayelA vikramane jyAre kevI kayaNa, parapuruSanI lAlasA strIone svabhAvagata hovAnAM upadezavacana kahe che te prasaMge te "mahAbhArata'mAMne draupadInA prasaMganI daSTAMtarUpe vAta kare che. saMpAdaka bhagavAnada sa harakhacaMda, dezIe noMdhyuM che ke A prasaMgane lagate hastapratomAM keTaleka pAThabheda maLe che. draupadIe uccArelA zlokonA pATha ane kama bAbata keTalIka bhinnatA che, samanvayadaSTithI pAThabhedane jotAM e prasaMga nIce pramANe rajU karI zakAya. eka vAra yudhiSThire garvapUrvaka abhyAzI hAra RSiene kahyuM ke tame I che te bhejana huM ApuM. yudhiSThirane gava utAravA kavioe mAghamAsamAM kerInA benanI mAgaNI karI. eTale nArade durvAsA RSine A saMkaTamAMthI bahAra nIkaLavAne upAya pUchIne te yudhikirane jaNAvyuM. upAya e hatuM ke je dropadI pAMca bAbata vize satyavAka bele te tenA satyavAdane prabhAve akALe AMbA phaLe. e pAMca bAbate A pramANe hatI : (1) pAMca patithI draupadI saMtuSTa che ? (2) te satI che? (3) tenA parapuruSa sAthenA saMbaMdha zuddha che? (4) tene pati pratye prema che ? (5) tene AtmasaMtoSa che? dropadIe RSionuM tarpaNa karavA mATe e bAbate vize satya bolavAnuM ravIkAyu. rAjasabhAmAM rasa luM ropavAmAM AvyuM. sabhA samakSa draupadIe nAradane saMbodhatAM pahelI bAbata paratve satyavacana A pramANe uccAyu"; pAMceya vIra, svarUpavAna pAMDavo mane vahAlA che, te paNa he nArada ! chaThThA puruSanA saMga mAru mane jhaMkhe che. A leka uccAratAM ja sabhAmAM beThelA sAMbelAnuM AMbAnA thaDamAM rUpAMtara thaI gayuM. ' te pachI draupadIe bIjI bAbata para satyavacana A pramANe uccAyu" : ekAMtano abhAva hoya, takane abhAva hoya ane kAmuka purUne abhAva hoya teTalA pUratI ja che nArada ! strI satI rahe che. A vacana uccArAyuM eTale pelA AMbAnA thaDane pAna phUTathAM. - te pachI trIjuM satyavacana A pramANe kahyuM : suMdara narane joIne pachI te bhAI hoya, pitA haya ke putra hoya strInI ni bhInI thAya che. A uddagAne prabhAve A maho. te pachI draupadIe uccAreluM cothuM satyavacana A pramANe hatuM : varSARtu prANIone vihavaLa karanArI, kaSTakara tuM che, mAtra tethI ja strIone pitAne pati puruSa tarIke vahAle lAge che, A vacanane prabhAve AMbe phaLa beThAM.

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para. harivalalA bhAyANuM te pachI draupadIe pAMca ka uccAryo : azaDa mAsamAM jema gAye navA navA ghAsane svAda levAnI lAlasAthI ahIMtahIM deTa che, tema parapucchane joIne strInI bhegechA jAge che. e satyavacanane prabhAve kerIo pAchI gaI. yudhiSThire nimaMtrita RSione IcchAbhAjane ApyuM. gujarAtI lekasAhityamALA', maNake 9, pR. 25thI 27 upara "AMbale ro " evA matha LA nIce harilAla meDhA saMpAdita baDApradezanAM lekagIta''mAM je eka lokagIta prakAzita thayeluM che te gohilavADa pradezamAM paNa pracalita rahyuM che. mArAM dAdImAne te kaMThastha hatuM. e baMne pAThonI vacce aMtara che ane dekhItAM ja pAThamAM ghaNI garabaDa che. AMbAnA pragaTavAne krama (thaDa, pA, DALa, phaLa, zAkha ane pAkI kerI) ADeavaLA thaI gayA che. vadhu zraddheya pATha na maLe tyAM sudhI uparyukta baMne pApara 'parAne AdhAre kAmacalAu nIce pramANe pATha raju karI zakAya : . pAMDavadhera be re Aja, rA lakhamIna vara lAja- Teka ghauM caNAM (dANu ?) ne goTalI ne trIjI zekela zALa pakavI Ale pAMDava bhAre karavuM che pharALa--pAMDava0 1 durvAsA RSie geTalI melI ne emAM melI gAra pakavI Ale pAMDava mAre karavuM che pharALa (?)---pAMDava 2 ' dharame AMbo ropiye ne dhayuM- harinuM dhyAna satane jyAre zaraNe AvyA nIryA rAtAM pAna- pAMDava0 3 bhImane te bhAva ghaNere ne nita bhaje bhagavAna, sAmaraNa kIdhu zAmaLiyAnuM rAyadaza hAlI DALa--pAMDava 4 ajunane Adara ghaNere ne AMgaNe AvyA gora rAmaraNa kIdhuM zAmaLiyAnuM ne e A mera-pAMDava0 5 nikuLane te nIma ghaNe te nita bhaje bhagavAna samaraNa kIdhuM zAmaLiyAnuM ne cAkhaDiye khakhaDATa (3)-pAMDava0 6 sahadevane te sAdhya ghaNerI ne lIdhI pithI hAtha samaraNa kIdhuM zAmaLiyAnuM te phaLa thayAM che zAkha-pAMDava 7 AvyAM rasatI dropadI ne lAMbI kIdhI lAja kara joDI UbhAM rahyAM ne phaLa pAkayo savA lAkha - pAMDava0 8 thALa bharI A veDi ne kare RSi pharALa hAthane veDela AMthale nA mere kAma-pAMDava0 9 mAtA kuMtAna sata ghaNerAM ne alakika avatAra pAMDava jaIne page paDavA te phaLa kharyA hajAra - pAMDave 10 RSi jamADIne rAjI kIdhA ne bIDalAM vahe cAM pAna satane kAraNe sAMbhaLe enAM na rAkhe bhagavAne-pAMDava0 11 : '

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satanA baLe pragaTele AMbe 53 zubhazIle je pAMDavakathAne prasaMgane nirdeza Ape che te paraMparAgata kathAprasaMgane AdhAre A lekagIta ke dhULa racAyeluM che. durvAsA RSinI kerInuM pharALa karavAnI mAgaNI (5Na ghauM, zALa vagerene nirdeza che te pharALa nahIM, paNa temAM te pUrA bhajananI vAnagIone saMketa maLe che) ane pAMDava parivAre eka pachI eka pitAnA satanA prabhAve ane zAmaLiyAnA smaraNe AMkhe ugADIne RSine karAveluM' pharALa ke bhejana gItane viSaya che. satane prabhAve A camatkAra thAya che emAM jUnI paraMparA sacavAI che, paNa te sAthe kRSNabhakti paNa eka prabhAvaka tatva tarIke bhaLela che (draupadInAM cIra kRSNa pUryAne kathAprasaMga sarakhA, jene ullekha ghaNuM madhyakAlIna pado ane bhajanamAM maLe che). aMtima paMktimAM A bhAva spaSTapaNe vyakta thaye che : "satane kAraNe sAMbhaLe enAM saMta rAkhe bhagavAna". paNa zubhazIlavALA kathAprasaMga ane sekagItane kathAprasaMga vacce bIjA be mahattvanA bheda che : pahelAmAM mAtra drapadI ja pAMca vAra satyavAda kare che ane krame krame AMkhe UgIne phaLe che, paNa bIjAmAM pAMca pAMDava, draupadI ane huM to ema pratyeka jaNa eka pachI eka pitAnA satanuM kRSNasmaraNa sAthe AhavAna karIne ITa pariNAma prApta kare che. bIju', zubhazIlamAM A prasaMga strInI svabhAvagata kuzIlatAne daSTAMta tarIke Ave che, jyAre lokagItamAM dharma. saMkaTa AvI paDe tyAre temAMthI ugAravAnI satanI zakti darzAvavAnuM tAtparya che ane kRSNa bhagavAne pitAnA bhaktonI lAja rAkhatA hovAnuM paNuM dRSTAMta pUruM pADe che. lokakathAvidee "satyakriyA" (pa.li "saccakiriyA""sAyAdhiSThAna" ke "satyavAdane je rIte vizvanI lokakathAomAM kathAghaTaka tarIke uoga thayo che tene vyApaka abhyAsa karyo che. amuka satya hakIkatane prakaTapaNe le. kasamakSa udgAra karIne amuka IcchA ke ISTa pariNAma camatkArikapaNe siddha karI batAvavuM e kathAsAhityamAM maLatuM' rAtyakriyAnuM svarUpa che. jema ke AgamAM paDavA chatAM na maLavuM, caDeluM jhera UtarI javuM, mRtanuM sajIvana thavuM. bhAre ApattimAMthI UgaravuM, asaMbhavitanuM saMbhavita banavuM vagere. bauddha graMtha "miliMdapaha"mAM (pR. 119-123) miliMdarAjAne bhikSu nAgasene saciirayAne - satyanA uccAraNane-- camatkArika prabhAva ane pratApa savistara samajAvyuM che, nalepAkhyAnamAM svayaMvaramAM naLarUpadhArI de vacce sAcA naLane oLakhavA mATe tathA vanamAM vyAdhane baLAtkArathI bacavA mATe dakhya tI satyakriyA prayoje che, paraMtu upara raja karelA draupadInI satyakriyAnA prasaMgane maLatA prasaMga 444mI jAtakathA che : putra yatadattane is sau prathama bali geme AnI carcA karI che. juo "dha ephaTa oNva TUtha, janala oNva dha royala esiATika sosAyaTI, julAI-1917, pR. 4ra9-467. temAM jAtakakathA ane anya bauddha sAhityamAMthI tathA vizvanA kathAsAhityamathI satya - kriyAnA aneka prasaMge DhAMkelA che. penkare, ezana oNva sTorI' mAM baliMgemanA lekhanI sAmagrIne upaga karIne tenI pUti karI che, (graMtha-1 pR. 166, 2, pR. 31-33; 3, 5. 169 182; uparAMta juo 10mAM graMthamAM sUcimAM "ephaTa Ava tha),

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- harivallabha bhAyANI sarpadaMzathI caDeluM viSa utAravA mATe bhadata dipAyana ane temanA bhakta daMpatI mAMDavya ane gApa pote jIvanabhara karelI AtmavaMcanAne kaDave ekarAra-AlocanA karIne satyakriyA kare che dipAyana pine pacAsa varasathI anicchAe brahmacarya pALatA hovAnuM prakaTa kare che eTale yajJakattanuM chAtInI uparanA bhAganuM vila jarI jAya che. pachI pitA mAMDa potAnA satyanuM baLa ajamAvatAM kahe che ke huM varasothI brAhmaNa ane zramanI sevA anicchAe karate rahyo chuM', eTale putranuM kamara sudhInuM viSa dharatImAM utarI gayuM. chevaTe mAtA zepA satyazrAvaNu karatAM kahe che ke "mane mAro pati kALA nAga jeTale apriya che, joke meM temane AnI kadI jANa thavA dIdhI nathI,' eTale yAdatta nidhi thaIne UThe che. (juo "kamaLanA taMtuo, pR. 277-284). ziSTamAnya, AdaraNIya AcAranItine lagatA pitAnA daMbha ane aprAmANikatAnI ughADI AtmaghAtaka jAherAta ane aneka dvArA satyakriyA karyAthI kramazaH siddha thatuM aMtima pariNAma e muddAo ahIM carcita draupadIkathA ane jAtakakathA vacce samAna che. beTA ALa ke Aropane TALavA satanA pArakhAM karavA agnidivya kezAnadivya, jaLadiya, sadiya jevI kasoTIo dhamazAeN ApI che ane sAhityamAMthI tenAM ghaNuM dRSTAMta TAMkI zakAya che. ekAdazInA vrata sAthe saMkaLAyelA, kaNe harI lIdhelA rAdhAnA hArane lagatA dhaLamAM divya vaDe pitAnI nirdoSatA puravAra karavA kRSNa taiyAra thAya che (juo blekasAhitya : saMpAdana ane saMzodhana", pR. 15-16, 20) sAcanI kasoTIne yuktipUrvaka chaLakapaTathI upayoga karavAnA paNa aneka dAkhalA sAhityamAM maLe che, jema ke 63mA jAtakamAM athavA te jaina paraMparAnI nUpurapaMDitAnI vArtAmAM (juo, "ezana eva sTorI", graMtha 3, pR. 180). zabhale ApelA kathAprasaMga ane sekapracalita dhULane vigheya eka ja che e hakIkatanuM eka mahatvanuM phalita e che ke lokakathAnA adhyayanamAM pANika kathAprasaMgane lagatAM lekagItanI sAmagrI paNa gaNatarImAM levI Avazyaka che. dIrgha kathAkAvya ja nahIM, pada, dhoLa, gIta vagere paNa A mATe upayogI nIvaDI zake.

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bauddha prAmANyanuM bhAsavare kareluM khaMDana laza che. jethI pratyakSAdi pramANathI maLatuM jJAna sAcuM che ke bA e kevI rIte nakakI karavuM e aMge zAstromAM vivAda zarU thayA. pramANathI prApta jJAna sAcuM che ema nizcaya thAya te e jJAnanuM prAmANya (=pramAva) siddha thayuM kahevAya, e jJAna khATuM che ema niNata thAya te e jJAnanuM aprAmaNya (=apramAtva)sthApita thayuM gaNAya. jJAnanA prAmanA AvA vivAdanuM mULa, vedane pramANarUpe svIkAravAnI ke na svIkAravAnI carcAmAM raheluM che. jaina, bauddha, cArvAkaA daza vedane pramANarUpa mAnatA nathI-arthAta veda dvArA maLatA jJAnane prArUpa gaNatA nathI. mImAMsakoe veda-pramANathI prApta thatA jJAnanuM prAmANya svata prasiddha che ema prasthApita karavA prayAsa karyo. yAyikoe vedane IkavarakatRka mAnIne tenuM prAmANya parataH nizcita thatuM; mAnyuM. zabaramuni (zAbarabhAvya), diDa nAga (pramANasamuccaya), siddhasena divAkara (nyAyAvatAra) vageree prAmANyavAda sUtrapAta karyo. pachI kumArika bhara (zlekavAtika), dhamakIrti (pramANa vArtika), jayentabhaTTa (nyAyamaMjarI), bhA -sarvajJa (nyAyamUvaNa), vAcaspati mizra (tAtpayaTIkA), udayana (parizuddhi), gaMgeza upAdhyAya (tattvacintAmaNi), vizvanAtha paMcAnana (kArikAvalI), abhadra (tarkasaMgrahadIpikA), gadAdhara bhaTTAcArya (prAmANyavAda) vagere aneka vidvAne e jJAnane prAmANya viSe carcA karI, prAmAmavADa, paMDitemAM rasane viSaya banI gaye. maMDana mizrane ghara aMge pRthvI karatA zaMkarAcAryane pANiyArIe kahyuM hatuM jyAM menA-paTa vaida svataHpramANa che ke parataH pramANa che evA vivAdanI vANI bolatAM hoya te dhara, maMDomizranuM jANo, 2 pratyakSAdi pramANathI maLatA jJAnanuM prAmANya ane aprAmANya baMne svataHsiddha che ema sAMkhe mAnyuM; AnAthI UlaTuM, taiyAyike jJAnanA prAmANya-aprAmANya banene parataH siddha thatAM mAne che. bauddho jJAnane prAmANyane parata; ane aprAmANyane svataH siddha thatuM svIkAre che. AnAthI ulaTu, mImAMsaka jJAnanA prAmANyane svata; ane aprAmANyane parataH siddha thatuM gaNe che. jJAna bhAsita thAya tenI sAthe ja te jJAnanuM sAcApaNuM (prAmAya) ke khATApaNuM (=aprAmANya) jaNAI jAya tene svataH siddha kahe che. paraMtu, jJAnanA prAmANya ke aprAmANyane siddha karavA para=) bIjA kaIka sAdhanane AdhAra levAmAM Ave che te prAmANya ke abrAmANya parataH siddha thayuM kahevAya. upara noMdhyuM tema bauddho ane yAyike bane pratyakSAdi pramANathI utpanna thatA jJAnanA prAmAyane parataH siddha thatuM mAne che. chatAM, baMne vacce 11: nA svarUpa aMge matabheda che. bhAsavadatta, nyAyasAra uparanI sapATIkA 'nyAyabhUSaNanA bIjA anumAna-paricchedamAM,

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lAbheza va. jethI dhamakIti ane temane 'pramANuvAttika upara pramANavAtti kAlaMkAra' nAmanI TIkA lakhanAra prajJA karazuM ta-A banne bauddha dArzanikenA prAmAyamatanuM khaMDana kare che. bhA sarva "nyAyasAra' mAM anumAnanuM lakSaNa ApyuM avinAbhAva athavA vyApti dvArA, samyapha parokSAnubhavanuM je sAdhana bane te anumAna.4 utpanna thatuM parokSa jJAna ke parokSa anubhava samyapha athavA asamyapha (sanTeharUpa ke brAntirU5) hoI zake, paraMtu, samyapha parokSa-anubhavanA sAdhanane ja anumAna kahevAya. A samyapha" padanA sArthakyanI carcAmAM bhAsarvajJa prAmANyane prastuta prasaMga nirUpe che. AgaLa kahyuM tema, ahIM TAgANa eTale pramANe dvArA meLavelA jJAnanuM sAcApaNuMValidity of knowledge; ane aprAmANa arthAta tevA jJAnanuM beTApaNuM-Invalidity of knowledge. prALa mAva: prAmA va7. ahIM pramANa zabda 'pramA'ne ethamAM che." have, prathama ApaNe, bauddha dArzanika dhamakItie ApelA prAmANyamata viSe vicArIe. te kahe che ke pratyakSAdi pramANuthI utpanna thatA jJAnanuM prAmA vayavahAra dvArA nizcita karavAmAM Ave che. je vyavahAra eTale adhakriyAjJAna, 7 artha eTale (agni dvArA sAdhavAmAM AvatuM dAhyAkAdinuM bALavAnuM, pakAvavAnuM vagerenuM - prayojana; evA prayajanane siddha karavA, karavAmAM AvatI pravRtti te kriyA.8 athavA vyavahAra eTale kriyAtmaka viniyoga ke vyApAra ke vatana 8 arthAta jJAnamAM pratibhA sita thayelA padArthane (bauddha paribhASA anusAra rUpane') prApta karavA acavAmAM AvatI pravRtti pachI thatuM jJAna te atharakriyAjJAna. dUrathI jalanuM pratyakSajJAna thayA pachI, jalanI prApti mATe pravRtti karavAmAM Ave, pachI jalanI prApti thAya. Ama anubhavAtmaka jJAnathI ke vyavahArathI; pratyakSathI utpanna thayelA jJAnanuM prAmANya nakakI thAya. prAmANya arthAt pramANutA. pravRtti dvArA prApta karavA yogya padArthanI sAthe, pravRtti karyA pachI vyabhicAra (=asaMgati na thAya te jJAnanI pramANatA siddha thaI gaNAya 10 Ama vyavahArathI ja jJAnanuM prAmaNa nizcita thAya. game te suzikSita manuSya paNa, koI bIjA (anumAnAdi pramANe dvArA jJAnanuM pramANa nakkI karI zake nahi. 11 ' ahIM bhAsavajJa, dhamakIrtinAM prAmANumatane spaSTa karavA mATe, prajJAkaraguptAnA pramANu vArtikabhASyamAMthI dIrgha avataraNa TAMke che. 12 A udharaNumAM bauddha prAmApamata a genA mukhya muddA A pramANe che. eka te pratyakSapramANuthI utpanna thatA jJAnanuM prAmANya pratyakSapramANa pote nizcita karI zakatuM nathI. pratyakSa pramANu, je rUpa (ke atha) buddhinA AkAramAM pratibhAsita thAya te svarUpane ja grahaNa kare che pratyakSa pramANe pitAnA dvArA utpanna thatA jJAnanA prAmAyane grahaNa karI zakatuM nathI. 13 budhinA AkAramAM pratibhAsita thatuM rUpa (ke pada tha)nuM jJAna, kSaNamAM nAza pAmI gayA pachI, pravRtti dvArA prApta thatA rUpa ke padArtha)ne viSaya tarIke prahaNa karI zake nahIM', athavA bhaviSyamAM utpanna thanAra atha kriyAjJAnanI sAthe. prathama, buddhine AkAramAM pratibhAzita thayelA rUpane viSaya tarIke joDI zakAtuM nathI,

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baddha mANyanuM bhAsavane kareluM khaMDana pa7 kAraNa ke bhAvI athAinAnuM paNa svarUpanuM ja grahaNa kare che. Ama dUrathI dekhAtA jalanuM jJAna ane pravRtti pachI pApta thatA jalarUpa ke jalapadArtha e baMne vaccenA viSayavicibhAvanA saMbaMdhanuM grahaNapratyakSa pramANa dvArA thaI zakatuM nathI. jyAM sudhI jJAna ane prApya padArtha vacce A saMbaMdha sthApita na thAya tyAM sudhI e jJAnanuM pramANa nizcita karI zakAya nahIM. Ama pratyakSa pramANu dvArA jJAnanuM pramANa sidhdha karI zakAtuM nathI.. anumAna pramANu dvArA paNa jJAnanuM prAmANya prasthApita karI zakAtuM nathI. have, budhdhimAM padArtha ke rUpanA AkAramAM pratibhA sita thatuM jJAna ane pachIthI prApta thatA padArtha ke rUpa e baMne vaccenA saMbaMdhanuM pratyakSathI grahaNa ja na thAya te, vyApti racI zakAya nahIM. ahIM vyApti eTale jyAre jyAre jJAna anusAra padArthanI prApti thAya tyAre tyAre te nAnanuM prAmANya siddha thayuM gaNAya. paratu upara kahyuM tema pUrvajJAna ane bhAvI prApya padArtha e baMne vacce saMbaMdha, pratyakSathI gRhIta na thatuM hovAthI vyAti bAMdhI zakAtI nathI 15 Ama baudhdha mata anusAra, jJAnanuM prAmANya pratyakSa athavA anumAna pramANu dvArA nakkI karI zakAtuM nathI. eTale vyavahAra dvArA ja jJAnanuM prAmANya nizcita thAya. kharekhara te jJAnanuM prAmANya sAMvyavahArika che-mAtra vyavahAra pUratuM mAnavAmAM Ave che. te A pramANe. mAtra vyavahAramAM prasiddha anumAnane AdhAra laIne, pratyakSa-jJAna ane prApta thanAra vastu e baMne vacce viSayaviSayibhAvane saMbaMdha che evuM mAnI levAmAM Ave che. 17 e saMbaMdhanA AdhAre, amuka jJAnanA Azraye pravRtti karavAthI amuka padArthanI prApti thaze ema mAnIne pravRtti karavAmAM Ave che. Ama, anumAna pravRtti karAvatuM hovAthI te anumAna jJAnanuM prAmANya siddha thAya. pachI vastune vAraMvAra jovAthI ane meLavavAthI, vastu khUba paricita thayA pachI anumAna vagara, pratyakSa- jJAna paNa pravRtti karAve ane tethI pratyakSa jJAnAnuM prAmANyo nicita thAya. Ama vyavahArathI ke jJAnanA pravartakatvane lIdhe jJAnanuM prAmANya nakakI thAya.18 vaLI, badhumate kaI paNa avayavI padArthanuM astitva ja nathI. chatAM vyavahAramAM prasiddha eka avayavI padArtha (jala vagere) che ema mAnIne, je vastu pratyakSamAM jovAI te ja vastunI prApti thaI ema kAlpanika) nizcaya karIne, prAmAyane vyavahAra cAle che. 8 Ama baudhdha mate, vyavahAra-prasidhdha anumAnanA AdhAre thatA vyavahAra dvArA pratyakSAdi jJAnanuM prAmANya nizcita thAya che. have bhAsarvajJa bauddha prAmANyamatanuM khaMDana karatAM kahe che ke baudhdho, je vyavahAranA AdhAre jJAnanuM prAmANya nakkI kare che te vyavahAra pite pramANabhUta che ke nahIM ? je te vyavahAra pote pramANabhUta na hoya te tevA vyavahAranA AdhAre kaI jJAnanuM prAmANya" nizcita karI zakAya nahIM. pite ja pramANu pa na hoya tevA vyavahArathI, je keIka jJAnanuM prAmANya nirdhArita thAya che ema mAnIe te atiprasaMga ubhe thAya arthAta game tevA AdhAthI phAve te siddha karI zakAya. 2 0 Ane atiprasaMga (=Unwarrarted licence in reasoning) kahevAya, evo vyavahAra to rAtre saMbhave che. tethI evA vyavahArathI to badhAM zAstronuM prAmAya siddha thaI jAya. kSaNika nahIM, paraMtu rithara , padArthonuM astitva paNa vyavahArathI siddha thaI jAya. 21

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lAbheza vI. jethI have, badhdho, bIjA vikalpa anusAra, je vyavahArane pramANarUpa mAne te te, baudhdha sidhdhAMtane susaMgata thaze nahI. baudho to mAtra be ja pramANo-pratyakSa ane anumAna jasvIkAre che. to A pavahAra nAmanuM trIjuM pramANa vaLI kyAMthI AvyuM ?22 vaLI, bhagavAna budha pAsethI sAMbhaLelA paraMparAgata zAstronuM prAmANya vyavahAranA AdhAre manAtuM hoya te, vedAdinuM paNa prAmANya sidhdha thayuM gaNAya; kAraNa ke vedane pramANa mAnavAne vyavahAra prasita che 23 tema ja, badhAM pratyakSa jJAnamAM pratibhAsita padArtho pravRtti dvArA meLavI zakAtA nathI. rAjAnI patnInAM AbhUSaNonuM ke AkAzamAM camakatAM nakSatronuM pratyakSa-jJAna thAya paraMtu pravRtti dvArA tevA padArthonI prApti karI zakAtI nathI arthAt vyavahArathI AvA padArthonA jJAnanuM prAmANya nakakI karI zakAtuM nathI. tethI zuM AvA padArthonAM pratyakSa jJAnane sAcAM na mAnavAM 24 uparAMta, bauddhamatAnusAra padArtho kSaNamAM nAza pAmI janArA hoya che athavA upekSaNIya hoya che. arthAt tevA padArthone prApta karavA kaI pravRtti karatuM nathI. te zuM, je jJAnanA viSayarUpa banatA AvA padArthane prApta karavA pravRtti na karavAmAM Ave, tevA jJAnanuM prAmANya na mAnavuM 25 . vaLI, je jJAna pravRtti karAve tenuM pramANe mAnavAmAM Ave te smRti sandaha, viparyaya prakAranAM jJAne paNa pravartaka bane che; te zuM tevA jJAnone sAcAM gaNavAM ?26 uparAMta baudhdha sidhdhAMta anusAra, pratyakSanI kSaNe je padArtha jJAnamAM pratibhAsita thAya te ja padArtha prAptinI kSaNe hoto nathI; arthAta jude ja padArtha hoya che. eTale ke pratyakSa jJAna amuka padArthanuM thAya; ane prApti bIjA ja padArthanI thAya ! paraMtu, AvI prApti mATe pravRtti saMbhave nahIM'. dhAro ke kaMIka manuSya tarasyo che ane jalane Icche che. te manuSya agnine joIne jalAbhimukha pravRtti kare ema kadI banatuM nathI !27 Ama bhAsattanA mate bauddha prAmAyamata svIkArI zakAya te nathI, jJAnanuM prAmANya atharakriyA dvArA athavA pUrvajJAnanI sAthe prApya padArthane saMbaMdha joDavA dvArA ke amuka jJAna pravartaka hovAthI, nizcita karI zakAtuM nathI. paraMtu ApaNane je pratIti thAya ke amuka jJAna saMdeha vagaranuM che athavA brAtirahita che te te jJAnane samyapha gaNAya; ane te jJAnanuM prAmANya risadhdha thayuM kahevAya 28 - have nyAyaparaMparAmAM, jJAnanuM prAmANya zenA AdhAre nakakI thAya che te saMkSepamAM joIe. vAsyAyana munie kahyuM ke pratyakSAdi pramANuthI padArthanuM jJAna thAya. padArthanuM jJAna, thatAM, padArthanI prApti mATe pravRttinuM sAmarthya pragaTe. pravRttinA sAmane AdhAre pramANa (jJAna) sala gaNAya tenuM prAmANya siddha thAya 2 Te - jayanta bhaTTa "nyAyamaMjarI' mAM prAmANya aMgenA mImAMsaka matanuM khaMDana karyuM. temanA mate athadegkriyA dvArA athavA phlanA jJAna dvArA, pratyakSAdi jJAnanA prAmANyo nizcaya thAya che. * jayanta bhaTTa mukhyatve mImAMsakonA svataH prAmANya matanuM khaMDana karIne jJAnanuM prAmANya parataH sidhdha karavA prayatna kare che,

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bauddha prAmANyamatanuM bhAsavare kareluM khaMDana vAcaspati mitra bIjA keIkane -saMbhavataH baudhdhone-mata darzAvatAM nedhe che ke jalajJAna kayA pachI pipAsu jalanI prApti mATe pravRtta thAya. pradyattane jalanI prApti thAya. jalane prApta karanAro tenuM pAna kare. jalapa nathI tRSAnI zAbita thAya. basa ATalAthI jalane jANanAro pramAtA saphala thaye gaNAya. vaLI, tRSAnI zAMtinI paNa keIka parIkSA kare evuM te na ja ane ! Ama keTalAka mAne che. ame taiyAyike te kahIe chIe ke pahelAM amuka jalajJAna dvArA jalanI prApti thaI hatI; jalaprApti karAvanAruM te jJAna sAcuM hatuM. Ama vAraMvAra laprApti ane jalajJAnanuM prAmANya jANyA pachI, amuka jalajJAna jalaprApti rAvanAra jJAnanI jAtinuM che. e liMga dvArA, e jJAna vyabhicArI nathI -sAcuM che ema nazcita thAya che arthAta vyatireka anumAna dvArA jJAnanuM kAma rya nakkI thAya che.30 udayanAcAya kahe che ke jJAnamAM pratibhAsita padArthathI UlaTA padArthanI prApti (-jJAna thAya rajatanuM ane prApta thAya chIpalI) na thAya te te jJAnane pramA kahevAya eTale thayelA tAnathI viparIta na hoya tevA anubhavane, je jJAna utpanna karI zake te jJAna avyabhicArI athavA pramANurUpa gaNya arthAt te jJAnanuM prAmANya siddha thayuM kahevAya che ? " gaMgeza upAdhyAye 'tatvaciMtAmaNi ne pratyakSakhaMDamAM prAmANyavAda nAmanuM moTuM kiraNa ratu, temaNe kahyuM ke jJAnanA prAmANyane nizcaya vyatireka anumAnathI thAya che. 31 ' vizvanAtha paMcAnana kahe che ke je jJAna saMvAdinI pravRttina' janaka bane te jJAnane pramA kahevAya. je jJAna AvI pravRttinuM janaka nathI banatuM te jJAna pramAM nathI banatuM, jema ke maDhamAM. (brAnti) Ama vizvanAthe paNa vyatireka anumAna dvArA jJAnanuM prAmANya siddha thAya ema mAnya' 33 ' ' ', ' ' ' ''' ': ': ' , ' , ' '- : , ar bhakane anu avasAya (= ma gha AnAmi-) dvArA jJAnanuM prAmANya nizcita thAya. pachI temaNe spaSTatA karI ke prathama te jalanuM jJAna thAya. pachI pravRtti thatAM ja prApti gya, jalanI prApta thatAM nizcita thAya ke pUrva utpanna thayeluM jJAna prArUpa che. sAcuM che, je jJAna sama pravRttinuM janaka na hoya te jJAna sAcuM na hoya; jema ke apramAM Ama, vezvanAthanI jema anna" bhaTTa paNa vyatireka anumenathI jJAnanA prAmANyane siddha thatuM vikAre che. 34 Ama, upara kahyuM tema, bauddho ane taiyAcike bane jJAnanA prAmANyane parataH siddha thatuM mane che. chatAM parataH =keIka bIjA sAdhana) nA svarUpa aMge baMne vacce bheda che. bauddha vata anusAra vyavahAra dvArA athavA sakSa pravRttinA janakatva dvArA jJAnanuM prAmANya nizcita kAya; jayAre nyAya paraMparA, saphala pravRtti ane pUrvajJAna e baMne vacce vyApti racIne, yatireka anumAna pramANa dvArA jJAnanuM prAmANya nirNata karavAnuM svIkAre che. nayayika bhAsarvajJa nyAyaparaMparA pramANe, vyatireka anumAnathI, jJAnanuM da-brAnitahitapaNuM arthAt prAmANya siddha thatuM mAne che. nyAyabhUSaNamAM bhAsyA bauddha dArzanikanavezeSataH dhamakAtinA matanA khaMDananI eka paNa taka javA detA nathI. ahIM prArabhamAM

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. . lomeza va. pI . . . kahyuM hatuM tema, anumAna-lakSaNanA samyapha padanI sArthaktAnA saMdarbhamAM bhAsarvajJa bauddha prAmANyamatanuM khaMDana kare che. svAmI yogIndrAnanda kahe che. tema A bhAsava.. badhu sidhdhatinuM khaMDana karavA mATe jANe ke avatAra lIdhe hoya tema jaNAya che. 35. . : 1: darzana ane ciMtana, le. paM. sukhalAlajI, bhAga 2, pR. 1034, saM. mAThAvaNiyA - dalasukhabhAI vagere, gujarAta vidyAsabhA amadAvAda, I. sa. 1957 2. sAvanAna" vataHar' fintA. = fit futa, 1 rathanI tarasaritAM gArnI itAdAtI : 1 --- zrIzaMkaradigvijaya, leM vidyAraNya svAmI, punarAvRtti 1 prakA. zAradApITha vidyAsabhA dvArakA, 1978, rAga 8-6, pR. 189. 3. mAravADanA rAsa Re 1: tamAzaHTH | taig fiaaa gadH saumtAkavA 43: | prathama' parataH prAhuH prAmA vedanAdinaH / , pramANatvaM svataH prAhuH paratazcApramANatAm / sarvadazanasaMgraha pR. 557 le mAdhavAcArya, saM. umAzaMkara zarmA RSi', vArANasI - 1964, saMskaraNa prathama. 4. san mavinAmAvena valAnuadghanam anumAna --nyAyasAra, nyAyabhUSaNa pu. 184 le. bhAsavA, saM. svAmI cogIndrAnanda, vArANasI prathama saMskaraNa 1968. 5. prAnAa FH]G[ ! -udayanAcArya, parizudhdhi, nyAya- caturakhyiko, nyAyadarzana, le gautama saM, anaMtalAla ThAkura, darabhaMgA, 1967, pR.79; sara, pramAdevaM na hato 'gha nAtha paMcAnana, saM. zukla rAmagovinda - vArANasI 1981, navamuM saMskaraNa pR. 176, bIjo khaMDa. ' ' che. prAmAdi saan -pramANuvArtika (manoratha naMndivRtti sahita) ledhamakIti', kArika - 7, zAstrI svAmI dvArikAdAsa, vArANasI 1984 bIju saMskaraNa 6 ane 7. 7. vahANa, arthazAna -manorathananivRtti, pra.vA. deva pa ka . . 8. maryA rAjA zivAnivRtti -pramANavArikabhASya ( pramANuvArtikAlaMkAra), le . prajJAkaragupta, saM. rAhula sAMkRtyAyana volyuma 1, paNa 153, 4 Practical application (p84) dealing: (p. 117), behaviour {p.162)--Buddhist Logic vol. II by F, Th Stcherbatsky . New York, Dover .Ed. 1962, ': ': ' ' . . : : 10. kanALatA vAvavA-praththamavAratA -pra. vA. bhA, prajJAkaragupta, tadeva pR. 25 11 7 suziziroDati kiva zALA giros sAdhitu jAtaH -(pUrvapakSarUpe bauddhamata nyAyamUSaNa. tadeva pR. 199. 12, nyAyabhUSaNe tava pR. 199thI 201, sarakhA pramANu vArtikabhASya, tadeva pR. 22 thI 28 13, 14 dAta nati: . pra. vA. kArikA , na ghAnA ghaET -manorathanenDitti tadeva, pa, 6

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bauddha prAmANyamatanuM bhAsa ne kareluM khaDana 4. purovartirUpa - AsaGgitA ca sarvajJAnAnAm aviziSTA / na tayA bhAvirUpasambandhArigrahaH / pUrvarUpasambandhaparigrahaH tataH svarUpasaMvedanAtmasvAt ! - nApi bhAvinA arthakriyAjJAnena nyAyamULu, tadeva pR. 199 6 12 14 tataH sambandha - agrahaNAt pazcAdapi sAdhamrmyAt kathaM pratipattiH anumAnAt / 1 'lA, taheva pR. 25 "prAmANya vyavahAreNa" / - savyavahArikame tad iti pratipAditam 1-2, vo lA taheva pU. 25 17. tasmAd vyavahAramAtra prasiddhAnumAnAzrayeNa prasiddhaM sam Azritya tadetadarthaM kriyAsAdhanam iti darzanena spRzyAdi sAdhanasya pratistau patite 12 vA. lA. tadeva pR. 25 mauddhabhate :-anumAna bhrAnta che, kAraNa ke anumAna dhUmala agnitva jevA khATA ane kAlpanika guNadharma'ne AdhAre pravRtta thAya che| bhrAntam anumAnam, svapratibhA se na the'dhyavasAyena pravRttara gat / nyAyaminhuTI se dharmottara, sa. pI. TI. tasa asA (ma.pI.) prathama AvRtti 1852, pR. 8. 18. pazcAd abhyAsAnumAnam antareNApi pratimAsamAtrAdeva (pra)vRttiH iti pratyakSamapi pravartakakhAt pramANam 1-2 vA.lA. taheva ghR 25. 17. prAmANyaM vyavahAreNa iti / tato vyavahAraprasiddham apayajinaH ekatva samAzritya yadeva dRSTa tadevaM prAptamiti vyavasAyAt pramANatAvyavahAraH / pra vAlA. pR. 21. 20. sa khalu vyavahAraH pramANam apramANa vA ? yadi na pramANa, kathaM tena prAmANya vyava sthApyate !...... ati prasaGgAt / nyAyabhUSaNa taheva pR. 202 " 21. tathA ca sarvazAstrANAm prAmANyavasthitiH sthirAdipadArthAnAM patrasthitiH ca prasajyate hAra mAtrasya sarvatra saMbhAvAt / -nyA bhUH tadeva 5. 202 22 a pramANabhUtaina vyavahAreNa prAmANya vyavasthApyate tat ayuktam pramANadvayavyatirekeNa pramANAntarasya svayA anabhyupagamAt / nyA. lU taheva pR. 202 23. atha bhagtazAstrANAmapi yatra prAmANyavyavahAraH tat pramANameva iti / vedAdayaH tarhi pramAName, teSu prAmANyAsya lokaprasidhdhasyAt / nyA. bhU. tava .4. rAjya (rAja) patnI alaGkArAdayo'rthA nakSatrAdayakSa netra prAptu N zakayante, nAvi prekSAvantaH ... tatra pravartante / - lU tadeva 5. 206. 5. mumUrSAtha' - upekSaNIya arthazAneSu pramANeSu artha kriyAdInAm asambhavAt nyA. lU. taheva 4.202 TosTeTa (nyAyabhUSaNa. L. D. Institute Indology, photo - tat No. 10717 bhUNa pR. 47, TosTeTa pRSTha (pAkhI) naM. 44; saMpalyA ahIM. phoTosTeTa ke hastapratamAM pAnAnI vaccenI cekaDInI zAbhA darzAvavAnA daMDanu cihna che. tethIla kArAdayo rAjapatyA- nahIM pazu yakArAdayo ye pAMyavu (lakSbhagulArdha)

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12 lameza vI. joSI 21. smRtimandehaviparyayajJAneSu api (arthakriyAdInAm ) bhAvAt | --41. bhU. pR. 202 27. na anyadRSTA vA anyatra pravRttiH saMbhavati / na hi agnidarzane toyothI toyAbhimukha prayata mAnaH kvacid upalabhyate / nyA. bhU. pR. 203 28. tasmAt anyatra api asaM digdha-abhrAntatva-upalambhAdeva prAmANya vyavasitavyama, na tu arthakriyAnurodhAt , nApi prApyArthasabandhAt pravartakAd bA / nyA, bhU, tara pR. 202. 24. pramANataH artha pratipattau pravRttisAmarthyAt phalavat pramANam |-nyaaybhaassy, nyAyasUtra 1-1-1nI bhUmisa, nyAyayatuni, tara 1. 203. 30 sthitametad artha kriyAjJAnAt prAmANyanizcayaH iti / (5 53); bhASyakRtA eva samIhA pravRttiH ityucyate, sAmarthya punaH asyAH phalena abhisambandhaH' iti (nyA. bhA. prArabha) badatA artha kayAkhyaphalajJAnameva pravRttisAmathryam iti nirNItam / nyAyamarI 45, se. yAta maha, saM.-anu. nA . zAha, sA hai. mA. sa. vidyAmahira, amadAvAda, AvRtti prathama 1984. 30. tathA hi toyajJAnam vipAsoH tatra pravRttiH / pravRttasya tadAptiH, Aptasya pAnam pAnena ca udanyA-upazAntiH iti etAvatA eva pramAtA kRtI bhavati / na punaH udanyo pazanam api parIkSate...iti kecit / vayaM tu bramaH-phalajJAnamapi abhyAsadazApannatayA taujAtIyatvena liGgena avadhRta-vyabhicAram eva |-tpy 11, nyAya yatuthi tadeva pR. 29 31. pramA ca avisImepalabdhiH | ataH aviparItAnubhavajanakatvalakSaNam bhavyabhicAritvam eva prAmANyam ityrthH|-prishudhi, nyAyayatuthi tava 1. 78 32. vayaM tu brUpaH-prathamam aprAmANya-abhAvaH eva prAmANyam vyatireSiNA sAdhyama / - tatva. cintAmaNi, le, gaMgeza upAdhyAya, saMrtA umezamizra, mithilA 1957, prathama khaMDa , 116 33.6jJAna' pranA saMvAdipravRtti janakatvAt, yatna evam tat na evam yathA aprmaa| -sidhAnta bhutATI, arisalI, tava 5 183 34. anupavasAyena prAmANyasya nizcitatvAt |...prthm jalajJAnAntara pravRttau satyAM, jalalAme sati pUrvatpinna jalajJAna pramA, samarthapravRttijanakatvAt , yannaiva tannaivam yathA aprabhA, iti vyatirekiNA pramAvaM nizcIyate |-diipi, ta ha, se. anna maha sapA. Alye-moDAsa, bhuma 1830, pR. 55 35. bauddharAdhAntanibarhaNAya tu dhRtAvatAraH ayam iti AlakSyate |-nyaaybhuussaa prastAvanA 52, tahera

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Review Imagery of Kalidasa --Dr. (Mrs.) Vinod Aggarwal, Eastern Book, Linkers, Delhi, 1985, Price Rs. 125. page 308+20. The concept of imagery is a western concept. As the author states -it is the vastu which is svanaH saMbhavi kavi praudAktisidhdha and kaviniyadhdhavakta a faareen is imagery in Western Literature," (IX). That is the reason why the author explains the term 'imagery' from the Western point of view and applies it to Kalidasa. She gives all weight to the view of C. Day Lewis "Every poetic image is to some degree metaphorical. It looks out from a mirror in which life perceived not so much its face as some truth about its face." (p.3) It can be conceded that Kalidas is a creator of excellent, life-like and yet artistic images, endowed that he is with a poetic genius for which the words of Bhatta Tauta quite aptly apply91 9a-90fcal gfa HT The author quite effectively strikes at this glah of Kalidasa creating images when she states : "Every image bears evidence of the poet's surelless of Judgement and delicacy of taste the music, the fulness, the aptness, the simplicity, tlie purity and the Sweetness used in Kalidasa's images could not be imitated by other poets," (p. ix). It is thus quite proper and in fitness of things that the author studies in full and minutest details and from all points of view. the images created by the poet. Her classification of the images is schoTarly. The study is divided into eleven chapters thus - 1. Introduction that discusses imagery, its constituents, its fundaments and types and goes to classfication of images in the great poet. 2 to 9. Detailed study of all possible images systematically and scientif cally classified Chapter 10 deals with their critical appreciation work-wise, Chapter 11- conclusions that are divided into 4 parts as (i) statistical survey of variety of Images, (ii) Kalidasa's own idea touchs in these, (iii) Ideological background of the Imageris and (iv) Poets clarity of Imagination and power of Expression. Evidently the real test of the scholarship of the author lies in the first and the last chrpters and we must concede

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64 Review that the topics selected are scientifically good, very ably analysed and have the capacity to create a better idea of the concept of Pratibha as applied to Kalidasa and a better understanding of the real greatness of this preceptor of the family of poets The detailed study of the images is more descriptive and narrative and does not mostly refer to their effectiveness in touching the very vitals and depth of the human heart. However, as stated earlier, the classification is detailed, systematic and scientific We can also state that no image has escaped the purview of the author. That speaks for the care with which she has studied the works of Kalidasa and after a study of years, contributed this research work. The concept of metaphor is far wider in western criticism than in Sanskrit and the author has done full justice to the poet. That proves that the present work can be classed as a fairly good study in comparative criticsm. She has paved the way for more such studies. We welcome the work for all its worth. It brings us nearer to the depth of Kalidasa's vision and thought that create the real aesthetic beauty in his works.... -R. S. Belai Faith, Praver and Grace- Cassian R. Agera, Mittal publications Delhi-110035, 1987, pp. 239. The monograph under review is a revised version of Dr. C. R. Agera's thesis which was submitted for the Ph. D. degree in Philosophy, University of Delhi. This is a first critical and comparative study on conception of Faith, Prayer and Grace of two stalwarts, viz Sri Ramanuja of India and Kierkegaard of Denmark. Faith and prayer play a vital role in religious life of man. Infact they are central point to the good life. Faith is not a blind belief. It is a dynamic and a constructive force in our life. Faith and rationalism, are not opposed to each other, as some people think. Infact they supplement each other. The faculty of pure reasoning leads us to knowledge and knowledge gives us faith. An indepth study. reveals that the complete picture of mental phenomena consists of belief, reason, knowledge and faith. Our mind climbs from belief to reason, trough reason to knowledge and from knowledge to ultimate faith. This is called Sradha. Thus from the crudest concept of religion to its purest and loftiest experssion, tremendous emphasis has always been laid upon faith. Prayer, is nothing but an expression of inner devotion, the source of which is, again faith.

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Review 65 It is a firm view of all the religious thinkers that prayers directed towards God bring the highest happiness here and now. Prayers of pure heart are answered in the form of Grace. Hence, the fabric of faith, prayer and grace, is, subject of central point for all the theistic philosophers. The present work of the author mainly deals with comparison between these three concepts of Ramanuja and Kierkegaard. The author in his introduction beautifully pointed out that, though, both Ramanuja and Kierkegaard belong to diverse socio-religions contexts, none the less, if grace be regarded as God's call, on the one hand and faith and prayer as mans responses, on the other, they make a fairly similar fabric, the same general them of human salvation. (Introduction, p-2). The author concentrating on these three concepts of two great religious thinkers, has developed his thesis very systematically. Though there is a eight hundred years gap between both the philosophers, the work, tries to highlight how Ramanuja and Kierkegaard react to similar problems and situations. in life and thought. The main contribution of this work is two-fold; first of all it throws light on less known aspect of Kierkegaard thinking and secondly it compares the views of both Ramanuja and Kierkegaard which is the need of the day. The book consists of ten Chapters. The first nine chapters are gro uped into three units consisting of three chapters in each. The first two units deal with the viewes of Ramanuja aud kierkegaard respectively. In the third unit comparison is made between views of Ramanuja and Kierkegaard, highlighting both similarities and differances. The tenth chapter is a concluding one which is divided into two parts. In part one the author tried to show the inter relations among the three concepts, as they are understood in religion generally. In second part an attempt is made to show how the views of Ramanuja and Kierkegaard stand related to this general religious-position. The author's understanding of Faith, Prayer and Grace, of Ramanuja and Kierkegaard is very subtle and he is very clear in presenting view of both the thinkers. This work is undoubtedly an outstanding contribution to the field of knowledge. Equipped with notes, Glossary, Bibliography and Index, the book is well printed and nicely produced. The author and publisher deserve high appreciation in bringing out this very useful book on comparative religion. Y. S. Shastri

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Review rUpamaJjarInAmamAlA-hA~ bhAratI zelata. Pranav Prakashan, Ahmedabad 7, 1983, Pages - 47+16. Price Rs. 12/ The present work is a critical edition of an unpublished work on lexicography by Rupacandra (16th Century). It is based on four paper mss., two of which were procured from the L. D. Institute of Indology Ahmedabad one from the B. J. Institute and one from BORI, PUNE (Photo state). The only complete ms is 1 from the L. D. Institute, through thc editor, Dr. Bliarati Shelat, found the other 3 also be useful. Full available details of all the four are given as expected in a critical edition. All available information about the family and place of the author belongs to the Mehra lineage of Rajputs, who were the same as Mers who settled in Porbandar (Saurashtra). The evidences enlisted seei to be authentic. The work is divided into ten sections known as Vargas. The first nine deal with 150 synonyms and the last deals with five homonyms. The total number of verses in Austup metre is 123 (83 full, 38 half and 44 quarter verses). The last varga of homonyms has five verses in three metres, As Dr. Shelat rightly points out. "The author of this lexicon follows no principle of arrangement.. He has arranged them at random." The style is rightly simple and direct. Other details of style are also given. A detailed Index of words at the end and a very detailed and careful note of all variant readings, as also mostly a selection of the appropriate reading at every place show what great effort Dr. Shelat has put in the work. It also gives ample proof of her command over the science of critical editing. We sincerely hope that Dr. Shelat enriches lexicography by editing many more works of this type. R. S. Betai

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Review 67 Tindu Law of Inheritance, Tr. Gopalcliandra Sarkar - Iirst reprint in India, 1986, Gian Publishing House, Delhi 7. Price Rs. 160. The first reprint in India of the text and translation of the Hindu Law of Inheritance-Dayabhaga,' as in the Viramitrodaya of Mitramisra fulfils the long-felt need of scholars, jurists and also students in this country. The reprint, coming as it does 110 years after its first publica tion remains useful as a valued work of reference even today, more so in this country. It is of very great value and guidance for the correct and precise interpretation of the law of inheritance in the Bengal school and the Mitaksara school both, as also all the laws on inheritance enacted in India right upto the modern days. With due respect to Manu, the foremost of the Smrtikaras as also to Yajnavalky, Narada and Visnu. the Dayabhaga of Viramitrodaya' by, Mitramisra is written primarily to reinterprete and defend the Mitaksara law against that of the Bengal school mainly of Jimatavahana. The author also wants to reinstate it with all firmness at his command when he comes to the law of inheritance. At places he slighily differs from the Mitaksara law, but succeeds in his mission of placing it on firmer grouuds and in stressing that it has the full backing of the authority of the Dayabhag? sections of the Smrtikaras of old. Respect for tradition has been of supreme importance in India and when digest works -Dharmanibandhas-like the present one endow it with full logicality and intellectual conviction. We are convinced about the great value of tradition and how it works in the very blood of the Hindus. The original Sanskrit work is fairly tough and sometimes even confusing because of very high scholarship and typical style of the author. The translation, is therefore welcome in the modern days, The work consists of the following: Preface by the translator, Original Text of Dayabhaga, English Translation and detailed Index, It is notable that the translation is prepared with unstinted, great and patient effort. It is mostly lucid and fairly clear. But the translator puts his sholarship to real test when he, on his own, divides the original text and translation into chapters, parts and sections, following the different topics of the law of inheritance discussed. This is enough to convince the reader about the all-embracing comprehensiveness of the topics of Daya dealt with by the original author. Again, the work of the translation of this tough text is a veritable challenge and the trans

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68 Review lator has convincingly proved that his grip and grasp are full and that he is as much of a scholar as Mitramisra shows himself to be in the work. The translation immortalises Mitramisra and his work both. The Index at the end arranges the topics into full and clear-cut details and gives to us yet another proof of the profound scholarship of the translator. We heartily welcome this useful work. A Compendium of the Rajayoga Philosophy. Ed. Rajaram Tookaram-Golden Publication Services-New Delhi 1983, pages 171+4 price Rs. 55. This is a welcome reprint of a compendium of six valuable works on spiritual knowledge after more than eighty years. Here five works are by Sri Sankaracarya and one by Sadananda. The five are the famous. Vedantaprakaranas by Sri Sankara, the internationally renowned Indian philosopher. They are Aparoksanubhuti, Atmanatmaviveka, Vakyasudha, Vivekacudamani and Carpatapanjari. The work by Sadananda is the celebrated 'Vedantasara'. The purpose of this selection is, as laid down. by the editor, to submit "before aspirants to spiritual knowledge both in the East and the west......the theory of the Higher Self and the mode of its realization." It is assured that "a careful study of these treatises will lead them to an excalted state of mind, which will raise them above the sphere of physical sorrows and pains and ultimately enable them to overcome the limitation of time and space by realizing the Immortal Ego-". The purpose of these translations is thus really laudable and the works selected are also the most authentic in the realm of spiritual knowledge and the highest uplift and realization. The translations are by famous scholars and they are of no mean order. However, we that the works could, better have been arranged as follows: feel (i) vedAntasAra - Sadananda (ii) - which will lay down the ideal of the higher and the highest for the aspirant to spiritual knowledge and wisdom. that exposes man's excessive attachment to all that is worldly and mortal, that he is expected to get over as the first step to progress on the path of higher realization. (iii) (iv) mAnavika - that teaches to man Atma and Anatma and the desirability of discarding or getting over the the distinction between latter in favour of the former. (v) agar That lays down the dire need of annihilation of the ego in order to go nearer and nearer to the truth of Atma and the falsehood of Anatma.

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Review : . 209 (vi) vivekacUDAmaNi- that will be the climax in that it reveals the grave limitations of mortal existence and the sorrows that follow on one side, and the achievements of man wlio has got over his ego, and has, througli his mental and spiritual uplift, brought his Self nearer and nearer to the Supreine Self and to all the joys of one who experiences that stats. This order would again, better follow the mental make up of the aspirant and his uplift from the mortal existence to the highest immortal existence and realization. The reader can surely be advised to proceed with his study of the works and the highest philosophy of spiritual uplift and be better enlightened. Again, there is no uniformity in the work regarding one thing. It is not clear as to why the text of vAntasAra, AtmAnAtmaviveka, vivekacAmaNi and even the very small capaTapakajarI is not gives along with the translations: The value of the compendium would have gone far higher because most of the readers particularly in India would feel inuch more bencfitted by the text in Sanskrit. No doubt it would liave consumed some 80 pages more. But to work would liave become more authentic and representa: tive thereby. However, even as it is, the value of the work is there, it cau, very well serve its purpose. We would recommend a study of the compendium to all readers who desire to be calightened regarding the supreme reality and are keen on sublimating their minds and selves by grasping the best and the highest doctrines of Indian philosophy. R. S. Betai prtyykoshH| By Late Sri Gunde Rao Harkare, Editor : Dr. P. G. Lalye, Dept. of Sanskrit, Osmania University, Hyderabad; 1983, Price: Rs. 45/-, Preface & About the Author i-v, pp. 1. 1o 323. pANinIya-vyAkaraNa meM do prakAra ke padoM kA rUpAkhyAna batAyA gayA hai; (1) subanta evaM (2) tiGanta / inameM se 21 sup vibhakti pratyayoM jina nAma prakRti (prAtipadikoM) ke pIche joDe jAte haiM una nAmarUpA prakRti-prAtipadiko-kA artha, evaM 9+9 (parasmaipada aura Anmanepada) ti vibhakti pratyaya jisa dhAnurUyA prakRti ke pIche joDe jAte haiM una dhAtuoM ke artho kA nirUpaNa karanevAle koza aneka haiN| jaise ki--- puruSottamadeva, amarasiMhAdi ke ekAkSarazabdakoza, dvayakSarazabdakoza aura anekAkSara zabdakoza / tathA pANinIya dhAtukoza, mAdhavIyA dhAvapatti:- ityaadi-| kintu saMskRta vAkyAntargata prayukta honevAle subanta evaM tilanta padoM kI rUpasiddhi meM upayukta honevAle pratyaya, Agama, AdezAdi ke arthAdikA nirUpaNa

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10 avalokana karanevAlA koza zAyada eka hI pTigocara huA hai, aura vaha hai prophe. zrI. ke. vI. bhabhyArajI, pUNe, kA A Dictionary of Sanskrit Grammar, G. O S. No. 134, First Edition, 1961, M. S. University of Baroda. isa koza kI dvitIya . bhAvRtti (A.D. 197") meM DaoN. je. ema. zukla, (ahamadAbAda) ne kucha naye zabdoM kA samAveza kiyA hai| yahA~ isI prakAra ke eka ora koza kA paricaya hama prastuta kara rahe hai| svargIya paMDitajI guNDe rAva harakare (A.D. 1887-1979)ne banAyA huA "pratyayakoza" pANinIya vyAkaraNa meM nirupita prAyaH sabhI pratyayoM, Adeza, Agapa, anubandha Adi kA artha evaM upayuktA, kArya (functions) Adi kA sucAru rUpeNa pradarzana karatA hai| yaha koza vaijJAnika paddhati kA anusaraNa karatA hai, aura sAtha meM vaizayapUrNa hone se pANinIya vyAkaraNazAke sabhI adhyetAoM ke lie upAdeya hai| isa 'pratyayakorA' meM amApadikrama se subanta evaM tiGanta ke rupAkhyAna meM upayukta honevAle sabhI vyAkaraNika pratyayAdi kA sasandarbha nirdeza prApta hotA hai| udAharaNa rUpa se kucha ciyA~ dekhe to(1) ika / (pRSTha : 57) pratyayaH-dhAtunirdeze / iztipau dhAtunirdeze (vA) rogArakhya" (IIT 3-108). bhidiH / pacatiH / kRSyAdibhyaH (vaa)| kRSyAdi dhAtubhya: ikeva bhavati, na vitapU / kRSiH / kiriH ityAdi / pratyAhAraH-iko yaNaci (VI. 1-77), 'Ig yaNastamprasAraNam (I-1-8) ityaadyH| AdezA-Thasyeka: (VII-3-50) Thak , u , miThU , pazya (1V-2-20) (vA). AdezaH-ikak , Ikan , vikan ityAdi / pazya / kRt :-AkhanikaH / iko vaktavyaH 'khano dha ca / ' (III-3-125) (2) Uk / (pRSTha 81) abhyAsasya 'U' ityAgamaH / paTadhAto: paTpaTaH / dhanathe kaH / idade (1-1-11), Idutau ca (I-1-19), UdanoH (VI-3-98), udupadhyayA (VI-4-89 to 91). kRt :-jAgarUkaH (III-2-165) yAyajkaH (III-2-166). uNAdiH-mR-makaH mRga (479) balerukaH / valakaH pakSI (480) uNAdiH-ulakAdayazca / vAyadukA baktA (481) (3) dhi saMjJAH-zeSo yasariba (I-4-79) hariH / bhAnuH / saMjJAphalaM 'Diti' iti guNaH / haraye /

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(4) ca (5) tiH avalokana 71 'cuha pratyayAdyau " ( I-3-7) it :svara:- cit svaraH, cita (IV-1-163) bhaGgaram | "taddhitasya " ( IV - 1 - 164 ), kuJca dibhyaH upukSU (IV-1-98) kaunjAyanaH / saMjJA:-- " cAdayo'sasve" ( 1-4-57 ) nipAtaH cAdigaNapaThitAH zabdAH nipAtasaMjJakAH yadi te asatyavacanaH / satva N = dravya, liGgasakhyAkArakAnvitam / etena pazuzabdaH cAdigaNapaThito'pi na nipAtaH / 1. cArthI: ( 1 ) samuccaya:, ( 2 ) anvAdayaH, (3) itaretayeogaH ( 4 ) samAhAraH / 2. mayurakhyaMsakAdayazca ( II - 1-72), atra 'ca' zabda: avadhAraNArthakaH / paramamayura * vyaMsaka iti samAsAntaraM na bhavati / " evaM pAtre samitAdayazca" (II-1-48), ityatrApi ca zabdaH avadhAraNArthakaH / kvacit sUtreSu ca iti anuvRttibodhakaH // (6) lida (pRSTha 282) taddhitaH - strI yunastiH ( IV - 1 - 77 ) yuban+ti svAdiSva sarvanAmasthAne iti tipratyaye parataH yuvan ityasya padatvam / nalopaH prAti (VIII-2-7 ) iti nalopaH = yuvatiH / taddhitaH - sadasya parimANam (V-1-57 ) ityarthe pazcan ityasmAta tipratyayaH Tilopazca nipAtyate / panca+ti=kutvaM paMkti: = pazcaparimANaM bhadhya | evaM paS+tiSaSTiH Sada dazataH parimANamasya (V-1-59). taddhita:- "tasya mUle" (V-2-24) ityartha pakSAt ti pakSatiH = pakSasya mUlam pratipat tithi: ( V-2-25). kRt :- iDAgamaniSedhaH titu (VII-2-9 ) tantiH / tanitA / taddhitaH kaza zabdAMbhyAM kantiH zAntiH / anye ca pratyayAH pramAdayaH (V-2-138). taddhita:- "ti viMzateH Diti' ( V - 4 - 142 ) Diti parataH tilopaH viMzatyA krItaH viMzakaH / Dit pratyayAbhAve viMzatyA | uNAdiH - setiH vastinAbherathodezaH / vastiH dazAsUtram (619). sau ase : = svasti = ayayam (620). at a:-faafea: (621) pada =pattiH prathi prathiti tiH nit / dRtiH hrasva: (623). tira :- bhUtAnadyatanaparokSe'the vartamAnAt dhAtoH / babhUva / cakAra / tiGa :- uttamaviSaye'pi parokSatA citavyAkSepAt / supto'haM kila vilalApa |

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2 avalokana tiGa:-atyantApahave (vA) kiM kaliGgeSu sthito'si ? nAhaM kaliGgAn jagAsa / (III-2-115) tiGa :-bhUtAnadyatanaparokSe iti ha casAra / zazvaJca phAra (III-2-116). atra viSaye laGa api bhavati / ti:-prazne cAsanna kAle-lida laGa ca / kazcit kaMcit pRcchati miyajat devadattaH ? tasyottaram-anayat devadattaH ! jhyAca devadataH ! (III-2-117) tiGa :-parasmaipadi pratyayAH liTi tusu" (JII-4-82). tiGa :-liTi parataH ghAtorabhyAsaH / liTi dhAtoH / (VI-1-8) liTi pare abhyAsabhinnasya ekAkasya prathamasya dhAtvavayavasya dve uccAraNe sta; / bhatra ekAca iti karmadhArayaH / tiGa :-liTi kAs dhAta: pratyayAt anyebhyazca dhAtubhyazca Am pratyayo bhavati bobhUyAJcakAra (III-1-35, 42)." isa taraha se yahA~ jo bhI svanima yA rUpima ke rUpa meM prastuta kiyA hai una sabhI kA pANinIya vyAkaraNa meM prastuta kiyA hai una sabhI kA pANinIya vyAkaraNa meM kyA sthAna, svarUpa, kAryAdi hai (jaise ki- vaha saMjJAvAcaka hai, pratyAhAra hai, anubandha hai, sthAni yA Adeza hai, Agama hai, pratyaya hai, uNAdi pratyaya hai. nipAtana hai ityAdi) usakA sabAMgINa nirupaNa ekatra kiyA gayA hai / aura sAtha meM pANinIya ATAdhyAyI ke sUtra kramAMka yA vArtikAdikA pUrA sandarbha batAyA gayA haiM / anaH jijJAsu alpa parizrama ke sAtha hI pratyayAdi kA jJAna prApta kara sakegA / "Adhunika yuga meM jo saMskRtAnurAgI vidujjana saMskRta bhASA ke adhyayana-adhyApana kA bhAra kampyuTara meM yantrastha karanA cAhate hai, unake lie yaha koza niviSAda evaM anupama kA se sahAyaka ho sakegA aisA namra abhiprAya hai / aura bhI jo pAThaka kisI eka svatantra pratyayAdi ko lekara usakA pUre pANinagya vyAkaraNazAstra meM kyA kyA sthAnAdi hai vaha yadi dekhanA cAhatA hai, to usa ko bhI yaha koza mArgadarzaka bana sakatA hai| isa pratyayakoza'ke guNamahimA ko batAne ke bAda, una kI kucha apUrNatA ke prati bhI bhyAna AkRSTa karanA cAhie / 1. 'AI zIrSaka ke nIce (pR44 upara) "bhAi iti TAsaMjJA prAcAm / " (ADho nAstriyAm / (VII-3-120) tRtIyA vibhakti ke ekavacana ke (TA) pratyaya ke lie pANinine "Ai." kA ullekha kiyA hai -- aisA nideza anivArya hai| 2. "ita" zIrSaka ke nIce ( 55 upara) "it" eka pAribhASika saMjJA hai, aura "upadeze'janunAsika it / ([-3-2 to 8) sUtroM se usakA vidhAna kiyA gayA hai| yaha batAnA Avazyaka hai / 3 sup vibhakti pratyaya vibhinna kAra kAthartho ke vAcaka haiM, yaha batAnA paramAvazyaka thA, jo nahIM batAyA hai / 4. pRSTha 77 para 'la' zIrSaka ke nIce liyA

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bhavalokana 73 tiG :- 'lakSya' ( 111-4-77, atra akAra uccAraNArthaH / na it| la iti sthAninirdezaH sakArAH daza vartamAnAdikAlavizeSayAta pdtiH| casvArI zirAH | "tiptasUzi." (III-4-478) ityAdaya: lAdeza / " aisA likhA hai / parantu "lakArA: daza " ke pUrva yaha batAnA anivArya bhAve cArma ([II-469) " sUtra se 'la' kAra kartari / karmaNi bhAve artha meM vivakSAnusAra prayukta hote hai / ina tAoM aura kucha guNa doSa ko dvitIya saMskaraNa meM sampAdakabhI dura kare aisI AzA hai| "pratyayakoza" ke kartA zrI guru rAmajI ke prati sabhI pANinIya akRtA se avanata haiM / aura sampAdakazrI kA kArya bhI niHsaMdeha abhinandanIya hai / DaoN. basantakumAra ma. maha bhAratIya zRMgAra- Do. kamala giri, motIlAla banArasIdAsa - dillI- 1987, panne 328, mUlya 10 rupaye isa zodha prabandha kI upayogitA ke bAre meM Do. kamala girine jo bAte prAkkathana meM likhI hai, unako dekhakara inakA kisa hada taka sahI hai yaha dekhanA ThIka hogA / "zugAra ko yadi saMskRtikA daNDa kahA jAya to isameM koI atyukti nahIM hogI kyoMki mAnava saMskRti ke abhyudaya ke sAtha hI zRMgAra kA bhI udaya huA / vyaktigata zRMgAra na kevala saMskRti ke vividha pakSoM ko hI nirdiSTa karatA hai apitu use pramAnita bhI karatA hai| kAla evaM sthAna vizeSa ke sandarbha meM zagAra ke adhyayana dvArA tatkAlIna sAmAjika, Arthika evaM rAjanItika sthitiyoM Adi kA mI sAuna sambhava hotA hai " (g. 1) "rASTrabhASA hindI meM prAcIna bhAratIya zRMgAra para aba taka samucita adhyayana ke samaya kI dRSTi se isa prayAsa kA hindI jagata meM vizeSa rUpase svAgata hogA isa vizvAsa ke saath...|" ina dezoM ko siddha karane ke liye isa zodha meM bhAratIya zRMgAra ke cAra tasva prasAdhana, vastra, kezavinyAsa eva AbhUSaNakA abhyAsa karanA lekhikAne ucita samajhA hai aura ina cAra vyApaka tatvoM ke abhyAsa meM prAyaH sabakucha bhA jAtA hai| ina cAra ke vikAsa, kAntikA bhAsa karane ke liye lekhakAne bhAratIya itihAsa hama yugoM meM vibhAjita kiyA hai, yaha bhI ucita sA lagatA hai saindhava sabhyatA, vaidika kAla, mahAkAvyakAla, prAi mauryakALa, mauryakAla, zuMgakAla, kuSANakAla tathA gupta evaM guNottara kAla / saMskRti kI unko yaha vibhAjana kiyA gayA hai ki carcA phala evaM gArakI dRSTi se karanA jarurI thaa| isI canAyeM kI thii| za zu mastAnA cAra adhyAyoM meM vibhAjita zo meM karake cAroM aMgoM kA vistIrNa nirUpaNa pramANoM ke sAtha kiyA gayA hai / hama kahe ki ina cAra adhyAyoM meM ina cAra ke bAre meM prAyaH pUrNa sAmagrI evaM tathya mila jAte hai to vaha ucita hogA ana hai aura tathAkI prApti meM lekhikA bhI bhArI kasauTI huI hai isameM zaMkA nhiiN| hA~, aisA jahara AtA hai ki yaha nibandha varNanAmaka evaM nirUpaNAtmaka vizeSa ke jIvana

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74 avalokana vizeSataH nArI kI badalatI sthiti kA prabhAva usake prasAdhana, vastra, kezavinyAsa Adi para kaisA par3A hai isakI carcA bhI apekSita thI / eka antima adhyAya samAlocanAkA apekSita thA, jisameM samAja-jIvana; sAmAcikanIti strIpuruSamambandha, nArIkA sthAna, bhAratIyasaMskRti ke mUlya-AdikA kauna sA prabhAva prasAdhana vastra, kezavinyAsa tathA AbhUSaNoM para yahA hai, tathA ina cArakA prabhAva samAja-jIvana sAmAjikanIti Adi para kitanA par3A hai isakI carcA ho sakatI thii| grantha evaM saMzodhanakA mUlya isase khUna baDha sakatA thA / anta bhAga meM kula milAkara 79 citra diye gaye hai| phira bhI inakA sandarbha evaM paricaya tathA pRSTha kA kramAMka ina citro ke sAtha denA anivArya thA / citra paricaya citro ke sAtha honA jarurI thaa| isase bhI zadha prabandhakA mUlya baDha sakatA thaa| phira bhI kesala sAmagrI zaMgAra ke. sAdhanaukA Adi ke nirUpaNakI dRSTi se dekhe to bhI isa kRtikA mUlya kama nahIM hai| bhAratIya zagAra svayameva eka anokhA aura rasapUrNa viSaya hai / isake AlocanAtmaka nirUpaNa se lekhikA kA dAvA siddha ho sakatA thaa| ___sandarbha-grantha sUci tathA zabdAnukramaNikA bhI pUrNatayA vyavasthita hai| lekhikAke vizAla abhyAsakA pramANa hameM yahA~ mila jAtA hai / ataH isa grantha kA hama svAgata karate hai / -rameza beTAI adhyAtma upaniSad-ma.ma. yazovijayajI viracita bhuvanatilakAkhya TIkAkArazrI vijayabhadrakAra sUrIzvarajI, prakA.-'bhuvana' ... bhadrakarasAhityapracAra kendra, madrAsa saM. 2042. - ApaNu upaniSadU sAhitya e adhyAtmavidyAne aNumela khajAne che. tenI paraMparAmAM racAyela adhyAtmapaniva' mumukSujane mATe upAdeya che. mULagraMtha ane tenA paranI TIkA baMne saraLa saMskRtamAM racAyelAM che. ' prastuta upaniSadanuM kada ane viSayavastune vyApa "gAgaramAM sAgara' e ukitane sArthaka Therave che. racayitAnuM dhyeya brahmavidyAne baMdha karAvavAnuM che. samagra viSayavastunuM cAra 'adhikAra'mAM vibhAgIkaraNa karavAmAM AvyuM che. (1) zAstra yogazuddhi. (o. 1:1-77) (2) jJAnayogazuddhi (sI.2 : 1-65) (3) yiAyoga (1. 3 : 1-44) (4) sAbhyayoga zuddhi (sI. 4 : 1-27). jinezvadevanI maMgaLastuti sAthe graMthane prAraMbha thAya che. adhyAtmarAbdine athaspaSTa karI graMthakAra zAstranA prakAra, zAstrazuddhi (parIkSA) mATenI kasoTIo aMge spaSTa citAra Ape che. graMthakAranAM mATe adhyAtmakSetramAM vidhi-niSedhanuM susaMgata pratipAdana karanAra, gakSemanI rakSA karanAra ane mokSo pagI bodha ApanAra zuddhazAstra che. (zle, 29) le. 30 thI 62 sudhI graMthakAra syAdvAdane kendramAM rAkhI dazanenI vividha vicAradhArAomAM guNadoSa batAvI samanvaya kare che. zAstracarcA ane samanvaya pachI graMthakAra jJAnanuM trividha vibhAgIkaraNa kare che. ' ' .

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avelekina 15 1 zrutajJAna (sahajajJAna) 2. cintA (ciMtanathI prAptajJAna) 3, bhAvanA (apakSAtabatithI meLavelu kAna), chelle takanI anirNAyakatA ane anubhUtithI prApta thayelA jJAnanI zreSThatA batAvI graMthakAra adhikAra pUre kare che. - dvitIyadhikAramAM adhyAtmajJAnanI spaSTatA, zabdabrahma pachI paraSAnI prApyatA kevaLa takathI AtmAnubhUtinI zakyatA; siddhasAdhaka bhedanirUpaNa savikalpa-nirvikalpa samAdhi ane tenAM adhikArInI gyatA, cittazuddhinI anivAryatA ane adavaitasthitine pAmela gI (muninI avarNanIya dazAnuM varNana Ave che. priyAyoga' nAmanA trIjA adhikAramAM graMthakAra kamavAdanuM jJAnasApekSa varNana kare che. zA mA dit vina' e paraMparita Adarzane anusarI graMthakAra kamara ane jJAnanI paraspara upAdeyatA batAve che. yathecchAcaraNamAM doSa batAvI vidhiniSedhanuM pratipAdana kare che. avidyA vAsanA, bhavabIja vagerene kamanA paryAya batAve che. temAM graMthakAranI samanvayamUlaka AgavI sajha pragaTa thAya che. kriyAgane bhaktiganuM rUpa ApI vItarAganI stuti sAthe adhikAra pUro karavAmAM Ave che. - caturthAdhikAramAM jJAna ane kriyAyoganAM avalaMbanathI samaya sthitine pAmelA yogInI manodazAna' adabhuta varNana che, sAmyoganI vyavahArutA darzAvatA. "sAmaga'nI sthitine pAmelA namI, yudhiSThira vagerenAM dRSTA sAthe graMtha samApta karavAmAM AvyuM che, te 'adhyAtmapaniSad' e jainadarzananI paraMparAne graMtha hovA chatAM, temAM sAMpradAyika matAgrahane nahIMvata sthAna ApavAmAM AvyuM che. graMthakAra adhyAtmasAdhanAmAM upayogI hoya tevuM badhuM ja jaina tathA jainetara vicAradhArAomAMthI mukta mane svIkAre che. lekhakane dRSTibiMdu khaMDana-maMDananuM nahIM paNa prAyaH samanvayavAdI rahyuM che. "Atmannati' e graMthanI kendrastha vicAradhArA che. TIkAkAra parabrahma' zabdanuM Ameparaka arthaghaTana kare che te bahu pratItikara lAgatuM nathI. adhyAtmavidyA aMge aneka graMtha racAyA che. paraMtu prastuta graMthamAM saraLatA, spaSTatA ane saMkSiptatA mATe je Agraha rakhAya che. te te viSayane lagatA samagra sAhityamAM eka navuM parimANa bakSe che. dAkhalA, daSTAMto ApI graMthakAra viSayavastunuM sacoTapaNe nirUpaNa mULa graMtha zlekabaddha che. temAM bhAvane praphaTa karavA vividha alaMkAra ane cha ne paNa chUTathI upayoga tha che. bhASAzailI pravAhI ane hRdayaMgama che. klinTanA nahIMvata che. TIkA kAranI bhASA paNa saraLa ane spaSTa che mULagraMthakAranAM abhiprAyane spaSTa karavA TIkAkAra yathAsthAne anyagraMthanAM vAkaya uddadhata' kare che temAM TIkAkAranI bahuzrutatA ane koThAsejha vyakta thAya che. TIkAmAM khAsa Avazyaka bAbate sivAyanI carcA TALavAmAM AvI che. chatAM kayAMya aspaSTatA rahelI hoya tevuM bhAgye ja jaNAya che.

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76 avelekina A samagratyA jemAM graMthanI rIti ane viSayavastumAM buddhinA vilAsa karatA anubhUtinI chopa vadhu pa upasI Ave che. graMthakAra svAnubhUtine pragaTa karatAM hoya tevuM lAge che. viSayavastune bhagavatagItA ane advaita vedAMtanI vicAradhArA sAthe gADha sAmya che. I svAdavAdane kendramAM rAkhI vividha vicAradhArAonA samanvaya karavAmAM graMthakAra ane TIkAkArane Agraha kayAMka kayAMka vadhu paDate dekhAya che, chatAM ekaMdare graMtha harakeI brahmavidyAnAM jijJAsune upakAraka thAya te che. samanvayAtmaka adhyAtma sAhityamAM "adhyAtmopaniSada' e yazovijayajInuM neMdhapAtra pradAna che. adhyAtmavidyAnAM jijJAsuone upakAraka evo A graMtha hajI "pathInAM rUpamAM ja saMgrahIta che e eka AzcaryanI vAta che , zrI dayALa bhagata su sava-eka anuzIlana-De vibhUti vikrama bhaTTa, sArasvata prakAzana, maNinagara, amadAvAda. me-1980, kiMmata rUA15-00, pAnA : 120 + 8 gujarAtane kavionuM saMskRta sAhityane moTuM pradAna che, te ApaNane vidita che. bhaTTI, jinezvarasUri, sUrAcAya, hemacaMdra, amaracaMdra vagere uparAMta anya ghaNuM kavioe saMskRta mahAkAvyanA zotre sArAM mahAkAvyo ApyAM che. A uparAMta paNa anya mahAkAvya racanArA kaviomAM semezvara (bAramI-teramI sadI)nuM sthAna che. " su tsava' e enI khyAta racanA che. AkRtinuM anuzIlana eTale ke tenuM AlecanAtmaka adhyayana A kRtimAM Do. vibhUtibena bhaTTa Ape che. " ApaNe tyAM kRtinI acanAnI be paddhatio che. paraMparAgata ane navIna. kavi, teine samaya, tenI kRtio, kathAnaka, tene paranA prabhAve tenuM kAvyasvarUpa vagerenI carcA sAthe katinI kAvya tarIkenI vilakSaNatAo nirUpavI ane rasAsvAda karAvavo e paraMparAgata paddhati che. anya navIna paddhati che. kRtinA rasAsvAdane kendrasthAna ane prAdhAnya ApI anya praznone gauNa gaNavAnI vibhUtabene A anuzIlana paraMparAgata paddhatie lakhyuM che ane temAM je eksAI, jhINavaTa ane kALajI apekSita che te rAkhyAM che. mA "nAmUlaM likhate kiMcita nAnapekSitasyate". e mallinAthe Apele AlocanAne siddhAMta eka AdarzarUpe zreSTha Alecake satata jALavatA hoya che vibhUtibena A Adarzane anusaratAM jaNAya che ane tethI paraMparAgata Alocana, pUrNa pramANonA Agraha sAthe je rIte abhyAsa Ape, te ApavAmAM vibhUtiena saphaLa thayAM che, abhinaMdanane pAtra che. hA, ema jaNAya che ke temanAM nava prakaraNa temanI goThavaNIne badale nimnalikhita vayavasthAmAM gevAyAM heta te A abhyAsa so TakA dhAnika banata : (1) kavi ane kRtio. - "(2) su tsava- eka mahAkAvya ' (3) viSayavastu.

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(4) pAka- ota ane rUpAntara, (5) purogAmIe nA prabhAra (1) nirUpaNa. (7) zabdacamatkRti, (8) ardhA kArA. (9) mUlyAMkana ane sahAra avalokana 17. prakaraNeAno krama Ama thoDo ghaNA badalavAthI A AlocanA vizeSa vyavasthita banata dA.ta, purogAmIonA prabhAva" e kRtimAM Aomu' prakaraNa che, tene sIdho saMbaMdha trIjA prakaratu Ave che te AThamA macchunA bekhikAnA prathama vAkaya pakSI ja dekhAI Ave che. teo kahe che-"sAmezvare A mahAkAvyanu` kathAvastu purANamAMthI keTalAka sudhArAvadhArA karIne lIdhu che. e ApaNuM 'pazuota pradhyumAM jI. ApaNu, kavine maLyunA vApI je vAraso maLyA che tenI svarUcamAM rASe mahAkAvya tarIke caravA savane vyAkhyA kaI rIte lAgu paDe che te carcAyu che. AnA pachI 'viSayavastu'' ane sthAnaka- srota ane rUpAntara' e prakaro bhAve te te vadhu svAbhAvika lAge A sAthe eTalu' kahevuM joI e ja ke pratyeka prakaraNamAM je koI carcAnI apekSA DhAya, te puratA pramANamAM, zAstrIya rIte thaI che. tethI vidyA che. Ane lIdhe A AkhI carcA paNa thAkIne kAvya vAMcavA tarA prere ane zAvAda tarIke mULa vAMcyA pachI A AlecanA vAMcanArane pote kApanI sArA cALI rIte karyA che tenI pratIti karAya - tevI samatha' che ane sAthe e bAbatanI spaSTa anubhUti thAya che ke kRti pUrI vAMcyA sivAya lakhAtAM anuzIlanAnI tulanAe aa abhyAsa judI ja bhAna pADe che. saradhAtsava nA zabdezabda vAMcI, AsvAdI mhANIne te vAMcatAM ja jaNAI Ave che ane A pustikA temanA ja gujaravara purohita kavi sAmepara- vana ane kavananI anugAmI kRti che te paNu vibhUtibenanA somezvara tathA tenA A kAvyanA UMDA abhyArsanuM pramANa che. purANonI kathA para AdhArita A kAvyanA nAyaka-- dhama'vIra hAvAthI mukhya rasa dharmavIra mAnA cagya che." che.' A A vidhAnanI samucitatA lekhikAe sadaSTAMta zAstrIya rIte carcA' che. A uparAMta aga-3 ane 7-11mAM yuvIrane mukhya rasa che, tenI zveta varina ane zAstrIya carcA bebo karI che. A uparAMta kAMka ka raudra rasa ane bhASAnaka nuM nirUpaNa paNa samatha rIte thayuM che. A pachI AgaLa zRMgAra rasa paNa para zIte nizvAcA che. Ama, judA judA rasAnA ninAM lekhikA pAyAnA AsvAda uparAMta sa-siddhAMtanA zAstrIya abhyAsanuM prANa Apane Ape che, jyAM A vibhinna nA nirUpaNanA savA haiyA pramAbUma sApa ane tenAthI kAvya kAvanA . prabhAva saha vAcana para paDe che, tenI carcA gImAMmA apekSita hatI. pa "A rIte vividha rasa ane bhAvAthI A mar3AkAvya paripUrNa che" (pAnu 7) eTalu vidhAna mAtra karI devuM" e pUratu' jaNAtu nathI,

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avalokana mUlyAMkana ane upasaMhAranA prakaraNamAM A kAvyanI vilakSaNatAo lekhikAe kalpanA vaibhava, bhAvene anurUpa zabdaprayoga, vAstavikatA, prAsAdikatA vigere dasa muddAmAM sedAharaNa ane spaSTa rIte karI che, je A kAvyanI guNavattA ane maryAdAo bAbata lekhikAnI spaSTa anubhUti ane vicAraNAne vyakta kare che. "sUrasavane suMdara ane samucita paricaya ApatA eka zAstrIya abhyAsa tarIke anuzIlanane ApaNe AvakArIe tyAre eTaluM umerIe ke samatha vivecaka hovAnI pUrve vibhUtibena sAcA ane sahRdaya kAvyanA rasAsvAdaka che te temaNe siddha karyuM che. rameza beTAI - kIrtimudrA (eka parizIlana). Di vibhUti vikrama bhada, sArasvata prakAzana, amadAvAda-8 julAI, 1986, pAnAM 126+17. mUlya-rUA20do, kavi somezvarajIvana ane kavana" e viSaya para pI.eca.DI. padavI meLavyA pachI somezvaranAM racelAM be mahAkAvyane AlecanAtmaka abhyAsa anuzIlanarUpe graMtha De. vibhUtibena bhaTe Ave che, temAM "kItikaumudI" nuM parizIlana, gujarAtamAM racAyelA eka mUlyavAna saMskRta kAvyane AlocanAtmaka abhyAsa ApaNane AvakArapAtra jaNAya che. A parizIlanamAM aitihAsika mUlya uparAMta rasAsvAdana temaja AlocanA baMnenI dRSTi jaLavAI che tene khyAla kavinA prathama paricaye ja ApaNane maLe che. sAta prakaraNonA A abhyAsamAM nIcenA samucita ane svAbhAvika krama jaLavAya che te AnuM moTuM pramANa che. 1. kavine saMkSipta paricaya. 2, aitihAsika mahAkAvyanI paraMparA. 3. "kIrtikAmudInuM kathAvastu, 4. atihAsika mUlyAMkana. 5. etihAsika mUlyAMkana (cAlu) 6. mahAkAvyanI dRSTie mUlyAMkana. 7, mahAkAvyanuM mUlyAMkana ane umasaMhAra. . dekhItI rIte ja A sAta prakaraNe paikI 4, 5 ane 6 "kAtikaumudI"nA mUlyAMkananI. daSTie mahatvanAM che, kAraNa A kAvya aitihAsika kAvya che. te ja rIte. eka samatha. mahAkAvya che. - A kAvyanA aitihAsika kAvya tarIkenA mUlyAMkanamAM viSacenA nirUpaNanI sarvagrAhitA, sUkSamatA ane samucitatA khAsa dhyAna kheMce che. hemacaMdra, amaracaMdra ane anya kAvyakAronA tathA upalabdha bIjA saMdarbhe dhyAnamAM rAkhIne pUrA vivekapUrvaka vibhUtibene viSaya carcA che ane aitihAsika kAvya tarIke je I mAhitI "kItiko mudI"mAM maLe che te tAravI che. A mAhitInA prAmANya ke aprAmANya bAbata jarUrI jaNAyuM tyAM temaNe anya pramANene AdhAre carcA karI che, satata anya kAvyakAronA atihAsika pradAnane A kAvyanA pradAna

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19 avalokana sAthe tulAmAM lIdhuM che, tethI vibhUtibenanI carcA gImAM vikAsa zAkha ane prabhAmukta banI che. eka batihAeika kAvya tarIkenI vizada 51 pAnAmAM vistarelI mAM vizvattApUrNa pazu che ja kyAMthI A meM pradyu e vibhUtibenanu 'liMkaumudI'nA cAya AAmAM gamana pAsa che. chaThThA prakaraNamAM 44 pAnAmAM vibhUtibena, mahAkAvyanA svarUpanI paraMparAne anusarIne gA kAvyanuM mahAkAvyanI jio mUka kare che tyAre temanI nirUpaNanI mAhiMnA ane spaSTatA khAsa dhyAna kheMce che. zAstrakAranA mahAkAvyanA vyAkhyAnA sattara muddA dhyAnamAM rAkhI ! kAvyane sanatha rIte pazcA pachI vibhUtibena pAtrasRSTi, rasa kAronI A ala daSTie vizaya thI kare che te paN kALanA mUlyane spAkAra karavAmAM mAnAM bane che, avI' ema lAge ke pAtrono paricaya thoDoka vadhu sabhya banAvI zakAya ane temAM tulanAtmaka dRSTi madadamAMM thAta. thI samezvare prayojelA alakAnI khruvaDha ke varSI karI ke te thoDI phUMkAvavI jarUrI hatI. A prakaraNanA Ara'ne keTalAka vidvAno A kAvyane camUkAvya kahe che. tA te prakAnta zA mATe nathI tenI carcA zeDI vadhu thaI dAMta to sAruM pAta ane tamAma prakaraNamAM padma jyAM jyAM kAgamAMthI saMskRta tA ApyAM che, tyAM tyAM tenA gujarAtI anuvAda ApyA hata to A gocanA vAcakane vadhu khAsa khA zabAtamAM ApelI sa'dhaci e bAbatanu pramANu che, ke vibhUtibene cAka ane bhAre parizrama varkane A abhyAsa Apyo che. Do. bAkI aa parvizIlana sAmA mpUmAM rizItA che. ane tene mATe Do. nivRttiSana bhaTTa abhinadanane pAtra che temAM kAnabhAva gujarAtanA anya aneka kavionAM aneka kAvyAnA UMDA abhyAsa karI Do. vibhUtibhUta rasAsvAda karAve ane sujJa vAcakane te dvArA paNu gujarAtanAM racAyelAM kAbyonA rasAsvAda prati ge2e evI zubhecchA ane apekSA -rameza beI purAtattvavimA ... dhAnezaca', prati, parimala pablikezansa, dilhI. 1986, pAnAM 116 + 4, kiMmata 69-4. purANA para bhAratanI badhI bhASAmAM ane aMgrejImAM dhaNAM pustaka lakhAyAM che, sapAdina purAnI sevA paNa nAnI nathI. puro para aneka odhanA paNuM thayAM. A chatAM purA purANA nAM dA navIna che. purANA pAse itihAya, dhama, nIti, sAdhAra ane saMskRti tathA anya viSayo ane thAnA akhUTa bhaMDAra che. mahAbhArata sApha purANa mATe paNa kahI zakAya ke "hI che te anyatra che; AvI nathI. te anyatra nathI.' Ane lIdhe bhagavaganAnI bhAka samaya sAthe purANenA jeTalA abhyAsa thAya teTalA ochA che. pratyeka purANano abhyAsa navI ne naLI STie karavAno avakAza che, ane te dareka anyAya purANu virodha paranA ciMtI tathA bhAsIja jJAgirAne ama kare che, A vize zrI bhAveza pratinuM 'purANunavarNima'' eka nAnI ii vasadA kRti che. te puNenuM' vidyagAdalAna karavA sAthe purANone lagatA amuka pranA gadhe che tyAre paraparAgata

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80 avalekana ciMtana ApavA uparAMta A graMthanA lekhaka keTalAka muddAo para pitAne abhinava daSTikoNa paNa rajU kare che, lekhakanA A abhyAsanuM sAcuM mUlya ahIM raheluM che. jo paraMparAgata rIte prakaraNo pADavAne badale lekhake saLaMga eka eka viSaya paranuM lakhANa karyuM che. paraMtu temAM Antarika rIte te vibhAgIkaraNa che ja. 1 thI 9mAMne viSaya purANene lagatA sAmAnya viSaye cace che. 1mAmAM mahApurANene pratyekane raMka paricaya temaNe Apyo che. A pachI 11 ane 12mAM jaina ane bauddha sAhityanAM purANene TUMka paricaya ApIne 13mAmAM lekhaka bhAgavata sahita saMskRta sAhityanAM cAra amUlya ratnone paricaya Ape che. A pachI 14mA thI 24mA sudhImAM purANonA keTalAka pratipAdya viSayanI saMkSipta chatAM prabhAvazALI mImAMsA lekhake karI che. lekhakanI A thoDAmAM ghaNuM kahetI, gAgaramAM sAgara bharatI kRtinI samIkSA karatAM kahI zakAze che ke- (1) devIbhAgavata' eka mahApurANa che ane tene mahApurANomAM zrImad bhAgavatane sthAne mUkavuM joIe tevo dAvo lekhaka kare che tyAre teo bhArapUrvaka kahe che ke 'bhAgavata' e te tamAma purANa karatAM utkRSTa, mahAbhArata, rAmAyaNa tathA zrImad bhagavad gItAne samakakSa tathA prasthAnatrayIne prasthAnacatuSTayI banAvanAra graMtha che. A vAta lekhake pUrI daDhatA sAthe rajU karI che. Ama karIne lekhaka devIbhAgavata tathA "zrImad bhAgavata' baMnenuM sAcuM mUlya lekhaka siddha kare che, (2) purANe vedakAlIna ane tethI mahAbhAratanA samakAlIna graMthe che e pitAnI ane bIjA ghaNunI mAnyatA lekhaka sarvathA tarkabaddha rIte rajU kare che. A prazna para hajI ghaNuM badhA bhAvi saMzodhanane avakAza che. (3) jaina ane bauddha sAhityanAM purANonuM vihaMgAvalekana karIne lekhake aneka vidvAna lekhake, mATe bhaviSyanA mUlyavAna saMzodhananI navI dizA khullI karI che. (4) 'bhAgavata' bAbatanI lekhakanI mugdhatA ane tenI siddhinI sAcI Alocane lekhake ApI che ane jANe bhAgavata'ne navA ja paripreyamAM mUkI ApyuM che. (pa 14 thI 24 vibhAgamAM pratipAdya viSayamAM TUMkamAM chatAM ghaNuM navI bhAta pADe tevuM lakhANa lekhaka Ape che. - nirbhIka tarkabaddha, sUma, spaSTa abhyAsI ane ciMtaka tarIkenI chApa lekhaka ApaNa mana para aMkita kare che. sAthe ema paNa lAge che ke 18 mahApurANone paricaya theDe vadhu vistRta, samIkSAtmaka ane sUkSma hovo jarUrI hatuM. vaLI upara nidezelA lekhakane nutana prasthAna rUpa ciMtanamAM paNa cheDe vadhu vistAra hota te vizeSa prakAza prApta thAta. bAkI A kRti sava" rIte AvakArapAtra che, vidvattApUrNa ane vaijJAnika che. ati saMzopa chatAM saraLatA ane spaSTatAe A kRtinI AgavI siddhi che. rameza beTAI,

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Statement about ownership and other particulars about Sambodhi, the Quarterly Journal of L. D. Institute of Tidology, Ahmedabad, to be published in the first issue every year after the last day of March. From IV (See Rule 8) 1. Place of publication Ahmedabad. 2. Periodicity of its publication Quarterly. 3. Printer's Name Pitamber J. Mishra. Nationality Indian Address Tirhut Printers, 41, Meghpath society, Ranip, Ahmedabad 5. 4. Publisher's Name Yajueshwar S. Shastri Nationality Indian Address Acting Director, L. D. Institute of Indology, Ahmedabad 9. 5. Editors' Names (1) Dalsukh Malvania (2) Yajneshwar S. Shastri (3) Ramesh S. Betai Nationality Indian Address L D. Institute of Indology, Ahmedabad, 9. 6. Names and addresses of L. D. Institute of Indology Individuals who own the Ahmedabad 9. newspaper and partners or shareholders holding more than one-percent of the total capital. I, Yajneshwar S, Shastri, hereby declare that the parti culars given above are true to the best of my knowledge and belief Yajneshwar S. Shastri Signature of Publisher,

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QUR LATEST PUBLICATIONS 92 Slokavaria 4 A Study by Dr. K. K. Dixit (1983) pp. 8+120 27/ 93 Varalamamsuri's Manoranskaha (Prakrited by Pt. 664 Rupendrakumar Pagariya pp. 16+339732 (1983) 94. A bhadra's Yoga Works and Psychosinthesis by Shantilal 16A K. Desai pp 94 (1983) 395 Narasimha Mehatana Aprakasita Pada (Gujarati) Ed. by 10A Ratilal v Dave 16+1023 Jinrainas Lilavati Sara A Sanskrit Abridgement of Jinetvara Suci's Prakrit Lilava-Kahut) Ed. by HC Bhayapi $28.443. (1984) 9. Jayanta Bitta's Nyaya manjani (Trutya Anbikaj With Gujarati 211 Translation. Ed. & Translated by Nagin 1. Shah (1984) ros. Bharthat's Vikyapadiya with Gujarati translation and potes d. by Dr . M. Shukla 464720 (1984) W 1992 Dhanasena gads Men 's Versucevabimdr Madhyamam i Khanda pared by Dr. HC. Bhayani & Dr. 80. 10. Padmasuodasi's Pranatha carita Mahakavyappa 122103-136 (1986) Ed. by DH K Shaira Munshi, TOTES i Saritmila caritra Citrapattika Gujarati) pp. 30+827 Plates 25 BW & Colour (1986) by Muti Shri Shilachandravinji, $ At Stotinaia Caritra Citrapattika (English) pp. 418+52+ plates B e obar 1987 hy Mont Shr o napramoga di atas y commentary Vagblatalakra bp8-2014. (1987). d. by Dr. RS Vardhaidanu d agljitida eniya PX 8+30+280 1987 ex by Pt. Rusendra Kutat: Pagariya. Padmastodiak Gaults Yadusundar Mahakavy pp 72% 1841 by D. P. Ravut: RR SAMBODHEN Crie Sortira) the Institute or I to'y Back Vol. 1 (ar titre 407 current Vol. 1 (1994- 19851 Prabacakt P S sukhataje Bharatiya Vidya Granbami distika: vaarabi ay hat X18XY senarist Dr. Bekis S Solo Distributor Aspeels of land Att and Architecture gaitees bep shalt ist Pict Maphaky 8769 Mataan die hekimas Ed. D u padhye S ME