Sambodhi 1988 Vol 15

Author(s): Ramesh S Betai, Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/520765/1

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SAMBODHI (SPECIAL ISSUE) ACHARYA HEMACHANDRA NAVAMA SHATABDI MAHOTSAVA-1988 Editors: R. S. Betai Y. S. Shastri Chang Vol-15 1990 Lalbhai Dalpatbhai Institute of Indology, Ahmedabad December 1989

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SAMBODHI (SPECIAL ISSUE) ACHARYA HEMACHANDRA NAVAMA SHATABDI MAHOTSAVA-1988 Editors : R. S. Betai Y. S. Shastri Vol - 15 Lalbhai Dalpatbhai Institute of Indology, Ahmedabad December 1989

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Printed by KRISHNA PRINTERY 966, Naranpura Old Village Ahmedabad-380 013 and Published by Ramesh S. Betai Acting Director L. D. Institute of Indology. Ahmedabad-9 Price : Rupees 50-00

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EDITORIAL NOTE It is a matter of great joy for us to place before the world of scholars and interesed general readers the results of the entire proceedings of the "Acharya Shri Hemachandra Navamashatabdi Mahotsava" that was celebrated fitty at our Institute during the last year. It was remarkable that the celebration was the first ever in Gujarat. It was also remarkable that our celebration continued for one full year. As the first part we had eight lectures, one every month, on different aspects of the life and scholastic personality of the great Acharya, fitly known as "Kalikalasarvajna." This was followed by a two-day Seminar on Acharya Hemachandra in December 1988. In the present special Issue worthy readers will find 7 out of the 8 monthly lectures delivered. We could not procure the lecture of Dr. Umakant P. Shah who suddenly breathed his last in this mortal world. Two during the Seminar and the Valedictory Address by Prof. M. Dhacky are also missing. With all this, the present Issue can claim to touch upon most of the facets of the scholastic personality of the great Acharya, who has left liis indelible mark on the religious, social and cultural life of Gujarat and whose fame knows no frontiers; he is an Acharya and scholar of not only all-India, but international fame. * . We fold our hands in all humbleness before the great Acharya. We also express our deep sense of gratitude to and thank the scholars who co-operated in our celebrations and made it a success.

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CONTENTS Monthly Lectures 1. V. M. Kulkarni Hemacandra's Treatment of the Alamkara and Rasa Traditions. 2. Hemacandra's Pramana-Mimamsa-Some Striking Features. E. A. Solomon 3. hemacaMdrAcAryanI sAhityasAdhanA kumArapALa desAI 4. gujarAtanA dhArmika-sAMskRtika jIvanamAM hemacaMdrAcAryanuM pradAna hariprasAda zAstrI 25 5. hemacandrAcArya ane aNahilavADa pATaNa 2. nA. mahetA 35 6. hemacandrakAlIna gujarAtane sAhityika pariveza bhegIlAla sAMDesarA ka6 7. "dezInAmamAlA": tenuM kSetra, svarUpa ane mahattva harivallabha bhAyANI 56 parisaMvAdanAM pravacane 1. AcArya hemacandranA kAvyAnuzAsanamAM "nATaka' vicAra tapasvI nAndI 2. yAzraya mahAkAvya paraMparAmAM ... . .. yAzraya mahAkAvya-kumArapAlacaritranuM mUlyAMkana nArAyaNa kaMsArA 3. "yogazAstramAM AcAradharma rameza beTAI 30 4. hemacandrAcAryanA yuganI bhautika saMskRti 2. nA. mahetA 41 5. hemacandranA samayanuM bhArata hariprasAda zAstrI, 50 vArya hemacandranuM rIjhaBhavas De bhegIlAla ja. sAMDesarA 57 . 65. Hamacandra om Sattvika Bhavas V. M. Kulkarni 1 1. Anyayogavyavacchedika-A study ' ' ' Y. S. Shastri 'R 8. pramANa-lakSaNa-nirUpaNameM prAmANamImAMsA kA avadAna // sAgaramala jaina 9. AcArya hemacandrakA prAkRta vyAkaraNa aura ardhamAgadhI bhASA-eka mUlyAMkana che. mAra. catra lokapriya vyAkhyAna 10. AcArya hemacandra : eka yugapuruSa pro. sAgaramala jaina 11. Acarya Hemacandra : Select Bibliography Saloni Joshi 27

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HEMACANDRA'S TREATMENT OF THE ALAMKARA AND RASA TRADITIONS V. M. Kulkarni At the outset I sincerely thank the authorities of the L. D. Institute of Indology for inviting me to deliver a lecture in Sri Hemacandra Navasatabdi Vyakhyanamala, organised under the auspicies of their Institute. Acarya Hemacandra, the polymath, is a precious gift of the Jain community of Medieval Gujarat to our country. He was a great man not only of his age but of all ages. He had profound knowledge of almost all branches of learning known to Medieval India and he himself contributed to them by writing authentic compendiums/works which won him the covetable title Kali-kala-sarvajna. I.pay homage to the sacred memory of this great Jain polymath/savant. Now, I have been asked to speak on "Hemcandra's Treatment of the Alamkara and Rasa Traditions". With the late Prof. R. C. Parikh I edited Hemacandra's Kavyanusasana. This co-operative venture has a history. Prof. Parikh had just about that time brought out his critical edition of Mammala's Kavyaprakasa with the Samketa Commentary of Somesvara Bhajta which was till then unpublished. Then I was working at the Gujarat College. He gave me a complimentary copy. When I glanced through the pages of the Samketa Commentary, I noticed questionmarks at a number of places indicating that those readings were corrupt. I was prompted by these question-marks to a comparative study and I wrote a review article correcting a large number of passages by identifying their sources, and gave it to Prof. Parikh for pre-view. He was highly impressed by that review article and within a few days he invited me to join him as co-editor in the task of bringing out a second revised edition of Hemcandra's Kavyanusasana, and I am happy to state that our edition has been welcomed by scholars in the field as a standard edition. I fully utilised the opportunity provided by Prof. Parikh, studied critically and comprehensively the work and the fruit of this study was my paper "The Sources of Hemacandra's Kavyanusasana". This paper was greatly appreciated by an outstanding alamkarika from Bengal, Prof. Siva Prasad Bhattacarya, who had earlier published his paper on "Hemacandra and the Eleventh Century Poeticists of Kashmir" in the Journal of the Asiatic Society, Calcutta, 1957.

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2 Hemacandra and The alamkara tradition Let us begin with Hemacandra and the and the alamkara tradition. It appears that in ancient times Kavya and natya (poems and plays) were looked upon as separate compartments. Poetics developed in distinction from dramaturgy. There were certainly predecessors of Bhamaha and Dandi whose works they have freely used but which are no longer extant. These alamkarikas writers on poetics, literary thinkers in the course of their aesthetic investigation discovered that the prime source of beauty in -Kavya is the alamkaras. This discovery of theirs gave the name alankarasastra to poetics, and the word alamkarika or alamkarakara for a writer on poetics. The word alamkara in its widest sense denotes saundarya or vakrokti or atisayokti (beauty, figurative speech or an extra-ordinary striking mode of expression). It is at the basis of each and every alamkara. It constitutes the very life of Kavya (poetry). It distinguishes Kavya from sastra (science) or ordinary everyday language of life (lokaprasiddha bhasa-vyavahara). It is a deviation from ordinary or natural mode of expressing things of facts of any sort in order to produce a certain striking effect (vicchitti or vaicitrya) or an imaginative turn of speech (bhangibhaniti). In this sense it applies to figures of speech because they beautify Kavya. Dandt uses the term alamkara in the restricted sense of figures of speech and in the widest sense also to cover anything which lends beauty to the poem : kAvyazobhAka rAndharmAna'kArAn pracakSate / a arrfa fa-a geala_la'a ayufa 11 and, yacca sandhyaGga-vRttyaGga- lakSaNAdyAgamAntare / vyAvaNitamida ceSTamala' kAratayaiva naH // -Kavyadarsa II. 1 -Kavyadar a II. 367 Bhamaha, the greatest exponent of the alinkara tradition, insists on the alamkaras as the most essential feature of Kavya. He emphatically declares: na kAntamapi nirbhUSaM vibhAti vanitAmukham / -Kavyalamkara I. 13cd Not that these alamkarikas were not aware of the rasa - theory but they gave the rasas 'a subordinate place' from the point of view of the alamkarikas who held rasa or rasadi (dhvani) to be the soul of poetry. Bhamaha and others defined such alamkaras as rasavat, preyas etc., 'making rasas subordinate to alamkaras',

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Mammata defines poetry as tadadoSau zabdAthI saguNAvanalaMkRtI punaH kvApi / Jayadeva, the author of Candraloka, vehemently criticises Mammaga for his definition of poetry which omits alamkaras. He bursts out : aGgIkaroti yaH kAvye zabdArthAvanala kRtI / asau na manyate kasmAdanuSNa manala kRtI // We have the cause of the alamkaras in the poet's imagination (Kavipratibha) and their effect is a definite fact, a species of charm. Mammata's definition of alamkara in effects accept this fact : vaicitrya cAlaGkAraH / 'Vaicitrya' or 'vicchitti' is a certain charm which gives an alamkara its being and value. Such charm does not permit of exact description as it is as infinite as the poet's imagination which produces it, but it is this which forms the basis of any alamkara and justifies our asserting that it is an alamkara and differentiating it from others. Theoretically speaking, there is no limit to the number of alamkaras. What is after all an alamkara ? Anandavardhana says: anantA hi vAgvikalpAstatprakAza eva cAla kArAH / -Dhv, p. 473 tatra zabdArtha vaicitryaprakAro'nantaH / -Locana, p. 25 abhidhAnaprakAravizeSA eva caalNkaaraaH| - Alamkarasarvasva, p. 9 Bhamaha and Dandi hardly made any distinction between gunas and alankaras. Ruyyaka, the author of Alamkarasarvasva, rightly summarises the view of the exponents of the alamkara tradition in these words : iha hi tAvadbhAmahodbhaTaprabhRtayazcirantanAla kArakArAH pratIyamAnamartha vAcyopaskAratayAla kArapakSanikSipta manyante |....udbhttaadibhistu guNAla kArANAM prAyazaH sAmyameva sUcitam / . tadevamala kArA eva kAvye pradhAnamiti prAcyAnAM matam / As against this alamkara tradition we have the Rasa or Rasadi-dhvani tradition. According to this tradition rasa (or rasadi) is the very essencethe very soul of Kavya (including natya). Rasa is pradhana, alamkarya and alamkaras adorn, or add to or heighten or enhance the beauty of the pradhana artha-the alamkarya rasa. Just as bracelets, etc., when worn on her person by a Kamini (a lovely maiden) enhance her beauty and are called alarkaras even so upama, anuprasa, etc., the arthalamkaras and

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the sabdalankaras when they heighten rasa,, are called alamkaras. When defining alankaras in a general way Hemdcandra says : aGgAzritA alaGkArAH 1. 13 Hemacandra here echoes Dhvanyaloka II. 6: tama mavalambante ye'ginaM te guNAH smRtAH / aGgAzritAstvalakArA mantavyAH kaTakAdivat // -Kavyanusasana, p. 34 For the present discussion we leave out the sabdalankaras like anuprasa, yamaka etc. and turn to Hemacandra's treatment of arthalamkaras. If Bharata speaks of four alamkaras, Mammata 61, Ruyyaka 75, Appayya Diksita defines and illustrates 125 alamkaras. The increase in number is easy to understand for, as we have already seen, they are the several striking modes of expressing ideas and their number could be infinite-ananta. Simultaneously with this tendency to increase the number of alankaras there was the counter-tendency to reduce their number by rejecting the status of alankaras. to some alleged alamkaras. Bhamaha is the first alankarika to deny this status to the alleged figure Varta (Reportage) and the three figures Hetu, Suksma and Lesa. Incidentally, it may be noted that Dandi calls them "Vacamuttama-bhusanam". But neither of them advances any reasons, either against or in favour of them. The real credit for reducing the number of alamkaras by critically examining their nature goes to Kuntaka. By this examination he rejects about twenty alamkaras. He judges them by three criteria-principles-standards : 1. alamkarantaratva or bhusanantarabhava, 2. sobha-sunyata and 3. alarikaryataya vibhusyatva. Hemacandra defines and illustrates twenty-nine arthalamkaras and rejects a very large number of alamkaras defined by his illustrious predecessors. The late lamented Prof. R. B. Athavale, a top-ranking alamkarika of the old Bombay State, in his Gujarati edition of Kavyanusasana (Adhyaya I, VI Arthalamkaras, Balagovinda Prakashana, Ahmedabad, 1959) discusses this topic at length. It is not necessary to cover the same ground again here. But two points need to be briefly mentioned. Prof. Athavale in the relevant discussion does not refer to Hemacandra's indebteness to Kuntaka's Vakroktijivita. Naturally enough, he could not have done it for the obvious reason that the full text of the work was not then available. The other point, however, needs some explanation. It is true that Prof. Athavale finds fault with Hemacandra for rejecting a good many well defined and illustrated alankaras of his reputed prede

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5 cessors. Now, we must not lose sight of the fact that the various alamkarikas right from Bhamaha to Jagannatha differ among themselves regarding the nature of certain alamkaras and whether they should be accepted or rejected. The reason behind this divergence of views is not far to seek. For the very concept of charm or beauty eludes a clear-cut and precise definition. Further, it is next to impossible to lay down precise quantum of charm for constituting a separate figure (vicchitti visesa) distinct from all the other accepted figures or of the slight difference of charm required for reckoning it as a sub-variety of the concerned distinct figure. Further more, the concepts of aupamya (similarity), virodha (opposition, contradiction or incongruity), bheda (difference) and abheda (identity) are all relative as they admit of degrees or stages. Inherently, the two tendencies; one of multiplying the number of figures and the other, of reducing the number of these figures are quite natural and useful in their own ways. As these eminent literary thinkers widely differ amongst themselves. regarding the alleged figures, the question naturally arises whom wer should follow as the authority. Jagannatha who 'was a poet of creative genius and who also possessed the faculty of aesthetic appreciation in an eminent degree' furnishes the answer to this question when he says more than once that in this matter sahrdayas-men of taste, competent, responsive, sensitive readers are the authority. This appeal to the sahrlayas implies that the apprehension of charm or beauty of a particular figure as distinct from other accepted figures depends as much on the poet's representation of a thing, situation or idea as on the temperament, training and poetic. sensibility of the sahrdaya, such as Prof. Athavale. Now, we take up Hemacandra and the Rasa Tradition. Hemacandra and the Rasa Tradition The earliest exponent of the Rasa tradition is Bharata's Natyalastra, a compilation unquestionably from previous works that have been irretrievably lost. The early writers on poetics were aware of the employ ment and importance of rasa-s but they did not treat them as the most essential or vital elements in Kavya. It was Anandavardhana, the author of Divanyaloka, an epoch-making-work, who systematically dealt with the relation of rasas to Kavya. Bharata unequivocally declared: na hi rasAhate kazcidarthaH pravatate / Everything, every activity or action in drama is directed towards the

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creation of rasa. He set down the Key-formula-the famous sutra - for developing or producing rasa : farargara:afnarfieamgefarqfa: 11 The technical terms vibhava, anubhava vyabhicari-bhava, and rasa were deliberately invented to impress on the minds of spectators and readers. that they relate to the world of drama (and by extension to the poetic universe) and not to the real world or every-day life where we use the terms like karana, kayra, sahakari karana and bhava. Bharata explains these terms: Vibhavas are determinants. In the later classification they fall into two divisions alambana (fundamental) and uddipana (excitant) determinants. Alambana vibhavas comprise the nayaka, the nayika, for, without them there can be no development or creation of rasa in the audiencepreksakas-spectators. Uddipuna vibhavas are such conditions of place and time and circumstances as serve to foster rasa (sentiment), for example, the full moon, garden, the fragrant breeze, secluded place, etc. all things which foster the sentiment of srngara when the emotion of love (rati) has already arisen. The anubhavas (consequents) are the external manifestations of the feeling, by which the actors suggest to the audience the feelings, the minds and hearts of the characters or persons of the drama, such a kafaksas (sidelong glances); smita (smile), alingana (embrace) and the like. Bharata singles out eight anubhavas, sveda (perspiration), romanca (horripilation). etc.; and designates them as sattvika-bhavas (they are called sattvika as arising from a heart which is ready to appreciate the joys or sorrows of another (sattva). Bharata mentions (33) thirty-three vyabhicari-bhavas transitory feelings like glani (weakness), laika (apprehension), rama (fatigue or weariness), asuya (envy), cinta (worry), etc. They are called vyabhicaribhavas because they, like the waves appear on the surface of the sea for a while and submerge the next moment. They are like the gems woven in a thread the sthayibhava and strengthen it. Bharata mentions eight such sthayibhavas (permanent emotions or feelings) rati (love), toka (sorrow), etc. When they are developed we get the eight corresponding rasas, frigara, karuna, etc. Later writers add the ninth rasa called fanta. Now, the rasa-sutra has been differently interpreted by four different commentators-Lollata, Sankuka, Nayaka and Abhinava and their views are known as utpattivada, anumitivada, bhuktivada and abhivyaktivada. The commentaries of the first three commentators are lost and we know about their views from the summaries of their expositions recorded by Abhinavagupta in his commentary Abhinavabharati. It is not humanly

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7 possible to give an exposition of these views even briefly. Post-Abhinavagupta alamkarikas, with one or two exceptions, follow Abhinavagupta unquestioningly. The salient features of his exposition are: (i) Rasa is not produced in the character of the play, say Dusyanta nor inferred as existing in the nata (actor) who plays the role of Dusyanta, nor tasted/relished or enjoyed but it is suggested/manifested/revealed (abhivyakata) as the spectator-samajika witnesses the play. The rasa is to be located in the spectator. Thus according to Abhinava rasa is to be located not in the character of the play, not in the actor but in the spectator himself. (ii) Sthayi-vilaksano rasah-Rasa is altogether different from the permanent feeling or emotion, vasands-latent impressions which man carries from birth to birth. This vasand or sthayibhava is inborn. It is aroused by vibhavas, anubhavas, etc., it is universalised/generalised and this generalised bhava the spectator enjoys by identifying himself or herself with the hero or heroine (of course on the unconscious level). This enjoyment or relish of rasa continues so long as the vibhavas etc. are present. The sthayibhava when thus universalised and is attended by vibhavas, etc. gets the name/ title rasa. When the vibhavas, etc., disappear from view rasa ceases to exist. (iii) Rasa is alaukika- out of the ordinary, extra-worldly or nonworldly, different from its sthayibhava. Because of this alaukika nature, even the paintul feelings of our everyday life like soka (sorrow), krodha (anger), bhaya (fear) and jugupsa (disgust) become pleasurable. All the eight (or nine) rasas are therefore anandarupa or sukhatmaka (pleasurable). Keith briefly summarises this view of Abhinavagupta in these words "The sentiment thus excited is peculiar, in that it is essentially universal in character; it is common to all other trained spectators, and it has essentially no personal significance. A sentiment is thus something very different from an ordinary emotion; it is generic and disinterested, while an emotion is individual and immediately personal. An emotion again may be pleasant or painful, but a sentiment is marked by that impersonal joy, characteristic of the contemplation of the supreme being by the adept, a bliss which is absolutely without personal feeling." (The Sanskrit Drama p. 318). Finally, although rasa is alaukika and aprameya (which cannot be known by any of the pramanas - proofs) it does not mean rasa does not exist. For it is sva-samvedana - siddha - it is felt.

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In the course of his refutation of the rival theories of rasa Abhinava. gupta briefly mentions the Samkhya - view which holds that rasa is sukha - dulkhalmaka - 'pleasant and painful'. This view is not made clear. Whether each rasa is both plcasant and painful or some rasas are pleasant and some others painful. Abhinava however rejects it summarily out of hand. In his Kavyanusasana Hemacandra reproduces the whole section from Abhinavabharati dealing with the exposition of the rasa-sutra and in unmistakable words declares that in regard to the doctrine of rasa he follows Acarya Abhinavagupta. It is very interesting to find that Hemacandra's close and devoted disciples, Ramacandra and Gunacandra, enunciate in their Natya-darpana that rasa is sukha-duh khatmaka and thus provide an exception to the ancient rule "yathopadhyayan fisyah"; we have no means to know whether these disciples had discussed their view with Acarya Hemacandra and what the Acarya's reaction was. But for a spirited defence of their view with cogent arguments they have won praise from some modern writers on poetics. Another Jain scholar, Siddhicandragani, a contemporary of Jagannatha, in his commentary Kavyaprakasakhandana observes - " 1 ffat-5- T-E9T-FEIT Al-faq AITTEET-FT=zravaNAbhyAM sukhavizeSo jAyate / sa eva tu rasa iti navInAH / " -9.98 According to the view fo the Ancients, the rasa is paramanandaruna. The Moderns (Navinah, including Siddhicandra himself-most probably) however, say: "A Peculiar pleasure which arises on watching a dramatic performance or hearing the recitation of poetry is similar to the pleasure of anointing one's body with sandal-paste or of pressing the breasts of a young beautiful woman. This peculiar pleasure is itself rasa. In other words, the Moderns regard the aesthetic pleasure as on a par with ordinary pleasures of the senses as only (lauk ika) worldly. As a corollary to this view they hold that there are only four rasas : the erotic, the heroic, the comic and the marvellous; and they reject the claim of the pathetic, the furious, the terrifying and the disgusting to the title rasa. From this description of the nature of rasa we can easily see how 1. atalea TE -T-ETua- Tai ya Tai: Feui&tat 91 a muca aer Tema 1...372 Furietai yra tarafa , gaua-...5 374491 'pi ratyAdivat 'svaprakAzajJAnasukhAtmakA iti tadunmatta-prala pitam / evaM bhayAtizayavarNana tattadavyaktInAM mAdavapratipAdanAya / vastutastu kavibhiH- vazaktipradarzanArthameva-padyabandhAbandhAdinirmANavata tatra tatra pravayata iti / pR. 16-22

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Siddhicandra, a Modern, has gone a step, rather far ahead in bringing rasa to the laukika level. The view expressed by the authors of the natyadarpana and Kavyaprakasa-khandana has not been taken note of by the followers of the Ancients. It is sometimes argued that Lollata, Dandi etc. held the view that rasa is sukhaduhkhatmaka. This much is, however, true that they hold that the sthayin when intensified to its zenith becomes rasa. Thus soka when itensified to its highest point becomes karuna rasa. But this does not mean that the spectators who witness a karuna-rasa-nirbhara play experience sorrow. We should make a distinction between the nature of experience the dramatist and the actor are trying to put across and the way the audience receive it through the medium of art- the poetic art of the dramatist and the art of acting of the actor-which process render any type of experience pleasurable. There is reason to believe that the ancient thinkers held that all rasas are pleasurable to the audience. But it is a separate topic and so we better leave it here. Hemacandra's Kavyanus'asana and D. D. Kosambi's Criticism In his Introduction to the Subhasita-ratnakosa compiled by Vidyakara (Harvard University Press, 1957, p. x vii) D. D. Kosambi observes : "Every portion of the anthology is permeated by the theme of sex. Even in dealing with the gods, it is their night-life which is most often treated.. What may surprise the reader is that monastic scholars also enjoyed and perhaps wrote, such erotic poetry without the least sense of transgression or incongruity, without deviating from a puritancial doctrine and the ascetic life in any other way. The great Jain acarya Hemacandra quotes and comments upon many of our stanzas with the zest of any other theorist of Sanskrit poetry, finding nothing in the act unworthy of his high position in a celibate religious life of unquestioned purity. Nor is he alone in this. These people were connected with the court as preceptors to kings. . It follows that the type of poetry had become as much the fashion as the Sanskrit language among the ruling classes and their educated dependents. The conventions developed by professional poets suited kings like Harsa and Bhoja; so were taken over without thought of new departure by them as well as their pontiffs and abbots. In flavour, there is little to choose between the Buddhist Dharmakirti and his S'aiva or Vaisnava colleagues."

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10 The charge of lack of originality and of plagiarism was levelled against Hemacandra in his life-time and he has met it in one of his subsequent works (Pramana-Mimamsa). We do not know if the kind of criticism passed by Kosambi had reached Hemacandra's ears and if he has answered it in any of his later works. We have however clear evidence of such criticism directed against Ramacandra, who was Hemacandra's very devoted and able disciple. Ramacandra mentions it and refutes it in his prologue to the play Mallika-Makaranda. The relevant dilogue reads as follows: . "Nata : (disdainfully) Sir, the munis are solely devoted to sama (peace or quietude) and they use their dignified speech solely for the exposition of dharma. It is certainly unworthy of them to write plays portraying the sentiments of singara (love), hasya (laughter), vira (heroism) and the like. . Sutradhara : O my worthy friend, now you speak things which betray that you do not have the cleverness of (even) a villager ! The whole world knows that sama is of the very essence to great monks and sages. Do not however, forget the fact that although gods are born in heaven they move about in all the three worlds." The suggestion is : Munis too should occasionally leave the high pedestal and come down on earth and write poems and plays and appreciate them when sung and staged. Just as the gods do not lose their god-head or divine nature simply because they move about in the three worlds, even so the munis who write poems and plays imbued with rasas like srnagara, hasya, etc., do not lose their monkhood. This reasoning is rather facile. The real point is that Hemacandra was preparing a critique on poetics -working out an anatomy of poetry and for this purpose a' rational, highly objective and disciplined mind was necessary. Where else can a mind receive such a training if not in the strict world of the (Jain) munis ? Bnt to be a muni one doesn't have to cease to be human and it is a remarkable feature of Hemacandra's personality that the human qualities appear in him so sensitively alive in spite of his being a muni of great or high standing. Kosambi's criticism also suggests an act of impropriety. A muni should have considered erotic experience as unworthy even for the purposes of reading and study. Probably the idea is that such a perusal and continuous perusal at that may have an adverse effect on the mind of even

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11 a muni. This seems to be a poor view of the strength of the human mind. Virtue does not mean and should not mean running away from occasions of temptation but taking a firm stand to overcome them and discipline of a serious scholar should teach him to be detached enough.. The writing of Kavyanusana by a muni like Hemacandra could be accounted for this way too : a person can have an experience, say, that of anger, and can treat it as an object of his awareness; thus the duality of subject and object is, or at least, can be present, even when the object is a mental phenomenon. A sadhaka (mumuksu) can experience the traces of past experience, awakened by the stimulus-(here, a play) and can treat the newly evoked experience as the object of his awareness. Two options are available here for him : (i) He can give up his attitude of subject and get immersed in the aroused emotion, or (ii) he can treat it as an object, to test his spiritual strength, the extent of his spiritual attainment. If he adopts the second option it need not obstruct his spiritual progress. A disciplined muni like Acarya Hemacandra could adopt the second option and read, appreciate and even write Kavya portraying Syngara, hasya and other rasas. There is absolutely, no inherent contradiction between ascetic life and engaging in creative literary activities. Charge of plagiarism A modern writer on Sanskrit poetics has charged Hemacandra of plagiarism. In his own times too, it appears, he was charged with plagiarism. For when writing his pramana-mimamsa he takes note of this unjustified criticism and briefly answers it, basing his arguments on Jayantabharta's famous Nyayamanjari which was composed about two centuries before Kavyanusasana. This relevant discussion, though somewhat long, deserves to be reproduced at least partially : "Before the advent of Aksapada who was there to establish the validity of the Vedas ? But it is a feeble objection. Who has interpreted the Vedas before Jaimini? Who has given the analysis of words before Panini ? Who has made a study of metres before Pingala ? From the dawn of creation these sciences are in vogue on earth like the Vedas. (The so-called authors do not invent the sciences but) they treat the existent or old subject-matters either in an elaborate manner or in an abridged form; and from that point of view only they are called their authors.''2 2. nanvakSapAdAt pUrva kuto vedaprAmANya nizcaya Arsat / atyalpamidamucyate / jaimineH pUrva . aie aiera: nifura: qa qifa zycgitaifa l faguttaga kena chandAMsi racitAni / AdisargAt prabhRti vedavadimA vidyAH pravRttAH / saMkSepa-vistaravivakSayA tu tAMstAMstatra kartRnAcakSate /

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iz In the same vein Hemicanda saya : "These vidyas (sciences or disciplines) are without a beginning; they become new from the point of view of abridgment (samksepa) and/or detailed description (or amplification vistara) and are said to be composed by the concerned authors."3 Now, in Medieval India we find many writers of compendiums in alamkara-sastra. The Kavyaprakasa of Mammata, the most important and most popular work on poetics is a compendium. It epitomizes all the important theories of poetics that were developed before him. Topics which were treated by his predecessors in different works were for the first time brought together and systematised by him in this work. The orderly and concise treatment of the main issues of poetics mark off his compendium from other compendiums as a splendid and marvellous achievement. The fact, however, remains that it is a compendium only and that it does not present any new theory or doctrine of poetics. Henacandra on the other hand treats of the topics of his predecessors elaborately presenting them as far as possible in their own form instead of summarising or paraphrasing or describing in his own language. His capacity to select choicest passages from his authorities and to organise them into a homogenous and organic whole is supreme. It is indeed surprising that such a scholarly, carefully designed and well organised work on poetics should have remained almost entirely unacknowledged. Hemacandra's invaluable services Hemacandra's Kavyanusasana is one of the three authentic and most valuable sources for obtaining better or correct or original readings for scores and scores of passages in Abhinavabharati, Dhvanyaloka-locana, Vakroktijivita, Sarasvatikanthabharana, Srngaraprakasa, Bhamaha-vivarana, etc., which have been judiciously used in its preparation. We may take up for consideration one of these source-books, utilised by Hemacandra, namely Abhinavabharati. The text of the Abhinavabharati, has been badly preserved in its manuscripts. The first editor of the text (The Nat yasastra of Bharatamuni with the commentary Abhinavabharati, Chs. I-VII ed, by M. Ramakrishna Kavi, second edn., Oriental Institute, Baroda, 1956, p. 63) remarked : "... even if Abhinavagupta descended from Heaven and saw the MSS, hc, would not easily restore his original readings." Hemacandra has preserved 3. ......giffa-fagny-FUTTE197919 ETS fa qafifa fefaftita al 31 morife sUtrANItyetadapi paryanuyazva / anAdaya evaitA vidyAH saMkSepa-vistara-vivakSayA navanavIbhavanti tattatkata kAzcocyante /

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13 in tact the ideas and the language of some of the long sections from Abhinavabharati on the key chapters of the Natyasastra, the Rasadhyaya, the Bhavadhyaya, the Dasrupaka-vidhana and the Sandhyadhyaya by incorporating them in their original form without abridging them. Thus, for instance, the pretty long section of Abhinavabharati extending over fourteen pages of the Kavyanusasana (Ch. II, pp. 89-103) is preserved in toto by Hemacandra. At the end of the section he acknowledges his source in these words: - iti zrImAnabhinavaguptAcAryaH / etanmatameva cAsmAbhirupajIvitam / For all this we all owe a tremendous debt of gratitude to him. Hemacandra's Kavyunusasana, Ramacandra and Gunacandra's Nat yadarpana and Ambaprasada's Kalpalataviveka that have freely drawn on Abhinavabharati and Dhvanyaloka-Locana are of immense help in correctrng the corrupt text as printed in the editions of Natyasastra with Abhinavabharati and Dhvanyaloka-locana-I have published a series of articles all entitled "Abhinavadharati : Text Restored. I have also published two papers : "Abhinavabharati: Ch. VII Recovered" ? and "Kalpalataviveka on Abhinavabharati". Even a cursory glance at these papers will convince scholars of poetics of the invaluable help rendered by these Jain authors to our better understanding and appreciation of the greatest and the most valuable commentaries of Abninavabharati and Dhvanya!oka-locana, of the master-critic and aesthete, second only to Anandavardhana, the author of the epoch-making work Dhvanyaloka. . Hemacandra does not claim any originality as regards discovering any new theory of poetics. He however claims originality in his method, manner, and treatment of the subject matter. And this claim is just and legitimate. I have done. I thank the authoritses of the Institute once again for their kind invitation and I thank you all for patient hearing.

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HEMACANDRA'S PRAMANA-MIMAMSA-SOME * STRIKING FEATURES E. A. Solomon Striking Features Besides being a renowned Acarya, Hemacandracarya was an adept in various fields of Sanskrit and Prakrit learning-Kavya, Vyakarana-Sastra, Alankara-Sastra, Yogasastra, Kosa and the like. He also wrote a work on logic, viz., Pramana-Mimasa in the sutra-style with a svopajna-vitti (his own commentary on it). Unfortunately, the work somehow remained incomplete. As Pt. Sukhlaljee has abundantly shown in his excellent edition of the Pramana-Mimamsa, Hemacandracarya had made on extensive and careful study of all relevant material on logic as found in the works of all the schools-Brahmanical, Buddhist and of course Jaina. He imbibed all this learning and arrived at his own judgements independently, not fighting shy of accepting a view of, or acknowledging his indebtedness to a thinker of a non-Jaina school I shall here refer to only a few statements of Hemacandra which are thought-provoking and point to his clear-handed thinking and deep insight into the problems of logic that he is tackling. At the very outset he says that one may be tempted to ask that if he claimed that these sutras were his own, then which and whose were the sutras prior to his. The reply to this is : 'You have asked very little. You might as well ask, "Which and whose were the sutras on Vyakarana and other disciplines prior to Panini, Pingala, Kanada, Aksapada and the like. The truth is that these disciplines are without any definite beginning in time; but they appear to grow ever new according as they are presented in abridged or amplified form and as such are linked up with the name of this or that person." This is a very carefully thought-out rejoinder. We are apt to regard this or that person as the founder or originator of a school of thought or of a discipline. Actually the seeds lie in the very distant past and a gradual but steady development of thought can be discerned. It is a far cry from 'vacarambhanam vikaro namadheyam' or 'yatra dvaitam iva bhavati' of the Upanisads to the Kevaladvaita of Sankaracarya which rejects all

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15 modification and duality of every sort, and yet none can decry that the thought expressed as such did play an important part in the formulation of the Kevaladvaita though the process was very slow and hardly noticeable, surprisingly perhaps giving rise to the Buddhist concept of pointinstant (svalaksana, sarvam ksanikam) and then emerging in the purged form of kevaladvaita. There is always a steady dev clopment and growth in the case of each concept, but the seeds lie in the hoary 'beginningless' time. It is thus easy to understand why Indian thinkers have respected the testimony of the early seers and the Vedic word. When they feel that they find their own views and convictions in the words of the Vedic seers it is not that they are dishonest and knowingly twist their Upanisadic exprcssions to yield the meaning they want in order to support their own views. On the contrary it appears that thcir line of argument and firm conviction must have been that well-reasoned out truth could be but one, and so what they believe to be the truth and the only truth must certainly have been realised by the ancient sects. This is sufficient justification for the Samanvayadhyaya of the Brahmansutra, wherein Badara yana has shown that the apparently conflicting statements in the Upanisads have the same import. And this also explains why the different Acaryas of Vedanta sought and found proof and approval of their vic ws in the Sruti and the Brahma-sutra. As a matter of fact, a rational approach shows that the distant sources of these various views can certainly be found in the utterances of different Vedic seers, who perhaps were indebted in some way or the other to their predecessors. Again, Hemacandracarya says that one may be inclined to ask why he did not write a Prakarana type of work as Akalanka and Dharmakirti and others did, but chose to compose the Pramana-Mimarsa even though the Tattvartha-sutra of Umasvati, a standard work, already existed. The answer to this is that his taste is different and there is no public opinion or royal ordinance that could put a restraint upon the free exercise of his will.2 This idea came to Hemacandra's mind, because ordinarily in other systems there is only one sutra-work (e.g. Nyaya-sutra, Vaisesika-sutra) and the later writers write commentaries and sub-commentaries. But even here we cannot be sure that there was cnly one sutra-work for each system or school. It is likely that there were other sutra-works, but faded away in comparison to the one which was found to be superior. Badarayana, for example, refers to Badari. Kasakrtsna, Jaimini and others who interpreted the Upanisads in accordance with their own convictions,

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16 In a work on logic it is precise wording and pointed presentation that matters rather than originality. The author's originality lies in his well-reasoned out presentation rather than in content. And Hemacandra's Pramana-Mimamsa could serve as a very good model of apt presentation, and precise and succinct expression. His definitions are, for example, very brief and simple, but centainly free from the faults of ativyapti (unwanted extension), avyapti (non-inclusion) and the like. To take an illustration, he defines pramang (organ of valid knowledge) thus : 129 fury: 941074 (1. 1. 2)-An organ of knowledge is the right definitive cognition of an object. Here the term 'nirnaya' (definitive cognition) serves to deny the character of 'pramana' (organ of knowledge) to sense-object contact as it is not cognition, and to doubt, indecision and indeterminate cognition though they are included in the category of cognition. It may be noted that according to the Jainas, knowledge as such is never indeterminate. Here Hemacandra is indirectly criticising the Buddhist view that knowledge devoid of vikalpa (conceptualising) can alone be right. It may be noted that sense-object contact is recognised as a pramana (organ of knowledge) by other schools, but not by the Jainas, who hold that pramana must necessarily be of the nature of knowledge. The 'artha' (object) is what, is attained or aimed at by a cognition, and it is placed under three heads-what is to be avoided, what is to be accepted and what is to be ignored, inasmuch as the avoidable is sought to be avoided, the acceptable is sought to be accepted and the ignorable is sought to be ignored. It cannot be contended that the ignorable (upeksya) should be subsumed under the avoidable (heya) on the ground of its being unfit for acceptance, since by similar logic, the ignorable can be subsumed under the acceptable (upadeya) as it is not-avoidable. As a matter of fact, the category of the ignorable (upeksya) constitutes a field which is very important so far as the yogins are concerned. And even for people like us, the magnitude of what is to be ignored far outweighs that of what is to be accepted and what is to be avoided. It may be noted that Hemacandracarya is here indirectly refuting the view of Dharmottara (See Nyayabindutika, 1.1). The term 'artha' (object) is inserted in the definition in order to exclude '(sva-nirnaya)' self-determination as it is not an exclusive characteristic of pramana, It may be noted that many illustrious predecessors of Hemacandra had defined pramana as revelatory of Self and other (See pramANa svaparAbhAsi

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pariksarsnition ble the Nyayavatara 2.1 of Siddhasena Divakara; Fate Tarta7917 CAUTEL Tattvartha - slokavarttika 1.10.77 of Vidyananda; also FITTaficarORAF la TA10 - Pariksamukhasutra 1.1 of Manitkyanandin ). Hemacandra also accepts that cognition besides being revelatory of an object is self-revealing, for it is not possible that the cognition of an object could happen to a person who does not intuit the act of knowledge. But self-cognition though invariably present is not a necessary element of the defining characteristic of pramana, as it is present in all knowledge without exception, including doubt, and the like. Only that characteristic should form part of a definition which is present in the thing defined alone and distinguishes it from all else, or excludes all else. All possible attributes of it are not required to be mentioned. So Hemacandra parting company with his predecessors, however renowned they were, discretely omits any reference to self-cognition in the case of pramana, and defines it as only Hiztute fuit. The term 'Samyak' is an epithet of 'nirnaga' (definitive cognition), because it alone can be right or otherwise. The object (artha) by itself is neither right nor otherwise, and so does not require any such qualifier. An epithat is meaningful only when there is possibility (sambhava) or deviation (vyabhicara). No one qualifies 'fire' as 'hot' or 'cold' because there is not the possibility of its being cold, and fire does not deviate from heat.(i.e. is always found with it). As Kumarila Bhatta says: :: TARTITITI FOTEL Tuaja i i .. na zaityena na cauhaNyena vahina: kvApi viziSyate // (Tantravarttika, p. 208) Hemacandra does not also think that it is necessary to define pramana as knowledge of an object unknown before or unique (apurva). He very cogently remarks that the knowledge taking note of an object previously cognised does not lack the status of pramana exactly as the cognition which takes note of what is to be known (grahISyamANagrAhiNa iva retagiotisfa 519191074 1.1.4). According to Jaina metaphysics a thing is constituted of dravya (substance) and paryaya (mode). Does the repudiation of the cognition of a cognised object have reference to the substance or a mode. If a mode, then the modes are different in each moment, and the knowledge even in a series if repeating cognition is always knowledge of an uncognised object. Hence the 3

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18 quilifying proviso (viz. that the object of pramana should be an uncognised one) is not required. If it has reference to the substance, substance is eternal and the self-same substance is cognised in either state-cognised before or to be cognised, and again the epithet becomes futile. As a matter of fact, barring the Buddhists, no other logician of any school has adhered strictly to the condition of pramana being knowledge of an uncognised object. Recognition and series of repeating (dharavahin) congnitions are recognised as pramana. And as Hemacandracarya has pointed out, even those wlio deny the status of pramana to recollection (smsti) do so on the ground that it is not directly derived from the object, and not on the ground that it is cognisant of a pre-cognised object. (See Jayanta Bhattas (Nyayamanjari, p. 23). Thus the definition of pramana as given by Hemacandra is very brief and simple and at the same time packed with meaning and faultless. Perception (protyaksa) is similarly defined as far: (at4 fui :) 928% (1.1.13), lucid right definitive cognition of an object. And its lucidity (vaisadya) consists in its independence of another organ of knowledge or apprehension of its content as 'this' (particular existent). as a (711721atacaal afara at agen - 1.1.14). This definition can apply to both mukhya pratyaksa (principal perception) and Samvyavaharika pratyaksa (empirical perception ) as recognised by the Jaina philosophers. It would not be out of place to give just one example of Hemacandra's deep and alert scholarship. The Nyaya-sutra 1.1.4 defines pratyaksa thus: .. indriyArtha sannikarSItpannaM jJAnamavyapadezyamavyabhicAri vyavasAyAtmaka pratyakSama -The unerring cognition, unnameable and definitive that is produced by senseobject contact is perception. It is clear that pratyaksa is defined as of the nature of knowledge and Hemacandra feels that this is in agreement with the Jaina view that the organ of knowledge is always cognitional in character. But eminent scholars led by Trilocana and Vacaspati have set their face against the interpretation of the sutra by the earlier exponents and sought to explain the sutra differently. Their contention is that the definition of perceptual cognition is found in the expression is afers Forca g ent, and the terms 'avyapadesya' and 'vyavasayatmaka'

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19 give the classification of perceptual cognition as 'non-determinate (nirvikalpa) and determinate (savikalpa), respectively. It was realised further by Trilocana and Vacaspati and others that pramana signifies organ or instrument of knowledge, so they took the word ':' (whence') as understood, and interpreted the sutra to mean that (instrument or source) from which such knowledge classified as non-determinate and determinate arises is the organ of perceptual cognition. It may be noted that the term 'pramana' was used in a two-fold sense-(i) valid knowledge, and (ii) organ or instrument of valid knowledge. Trilocana and Vacaspati like contemporary logicians of other schools restricted the term pramana to 'instrument of valid knowledge' and used terms like 'pramiti', 'anumiti', etc. to signify 'valid knowledge', 'inferential knowledge' etc. Hemacandra is more concerned with his position that pramana is always cognitional in character and sense-object contact cannot be regarded as a pramana for perceptual cognition. (In the Jaina view it is the bhavendriyas and bhava-manas that are the instruments of knowledge, not dravyendriyas and dravya-manas). As a result he has not emphatically pointed out that the classification into nirvikalpa and savikalpa pratyaksa was not given by the thinkers of the Nyaya school prior to Trilocana and Vacaspati. But he has certainly referred to this interpretation of the sutra-- indriyArthaM sannikarSotpannamavyabhicAri jJAnam as defining perception in general and 'avyapadesya' and 'vyavasayatmaka' as giving the two-fold classification into nirvikalpa and savikalpa pratyaksa. It may be noted that Vacaspati himself has stated in his Tarparya-tika that he is following in the footsteps of his preceptor Trilocana in giving this classification, but that Aksapada certainly had it in mind when he employed the terms avyapadesya' and 'vyavasayatmaka'. It is a fact that such a two-fold classification was not known to or not defined by Vatsyayana and Uddyotakara and perception was defined as 'non-erroneous, definitive cognition, not expressed by word, that is produced by sense-object contact', thus excluding doubt, indecisive knowledge, error, memory and other pramanas and showing that verbal usage is not a part of perceptual Valid knowledge though in practice it always accompanies it in a manifest or unmanitest form. Hemacandra must be given the credit of drawing our attention to this new ferture introduced by Trilocana and Vacaspati. As we have seen above, Hemacandra's scholarship was very vast, and had imbibed whatever was acceptable from wherever he could find it.

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20 He might have got the hint for his definition of pramana from Bhasarvajna's 'Samyag-anubhava-sadhanam pramanam (Nyayasara), though he has criticised this definition inasmuch as it can apply even to organs or instruments such as sense-object contact which are of the nature of nonknowledge (p. 6). His concept of dharana (retention) is interesting. He defines it as the cause of memory or recollection ( Flagefa --1.1.29). It is nothing but samskara (mental trace). Retention is thus the continued existence of a cognition for an indefinite length of time. Thus samskara is, of the nature of knowledge, being a particular stage of perceptual knowledge. It can not be something other than knowledge as the Nyaya School holds. If it were not of the nature of knowledge it could not generate smrti (recollection) which is of the nature of knowledges and it could not also be an attribute of the sentient soul. Now the older Jaina acaryas assert that avicyuti (absence of lapse) is also a case of dharana (See Visesavasyaka-Bhasya, 180). How then could Hemacandra say that the cause of memory, viz. mental trace, alone is dharana.? The answer to this is that there is such a thing as absence of lapse which is called retention, but that is included within the fold of perceptual judgment (avaya) and hence is not separately mentioned. Perceptual judgment when protracted for a length of time is entitled TITOTT (retention) qua avicyuti (absence of lapse). Or as avicyuti is also a cause of memory, it has been included under dharana (as defined above). Mere perceptual judgment (avaya) bereft of absence of lapse (avicyuti) does not give rise to recollection (smsti). Perceptual judgments (avaya) which are not subjected to attentive reflection are almost on the level of unheeded cases of perception as the touch of grass by a man in hurried motion, and such cases of cognition are not found to give rise to any recollection. There should therefore be no objection as the above-stated definition of dharana (retention ) includes both avicyuti (absence of lapse) and samskara (mental trace) as the causes of smoti (recollection). Hemacandra further clarifies that though recollection (smrti) has been affirmed to be a species of retention (dharana) in authoritative texts, it has not been mentioned in the aphorism since it is an instance of n n-perceptual organ of valid knowledge (paroksa-pramana).3 It may be noted that Jinabhadra has concluded in his Visesavasyaka-Bhasya (188, 189) and the commentary on it that dharana is three-fold-avicyuti, vasana (or sanskara) and smsti., and Pujyapada had said in his Saryarthasiddhi (1.15) that dharana is the cause of avismoti (non-forgetfulness). Thus two views came into existence as a result of these. A kalanka (Tattvartharajavarttika 1.15), Vidyananda (Tattvarthaslokavarttika 1.15, 21, 22) and Ananta

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21 virya, all these three Digambara Acaryas following Pujyapada propounded that samskara, which is the cause of smsti and is of the nature of knowledge in the Jaina view, is the same as dharana. Whereas in the line of thought headed by Jinabhadra, avicyuti, samskara and smsti are all dharana, and samskara, though being of the form of subsistence-cum-destruction of karman that obscures memory-knowledge, and of the form of the potency capable of producing that knowledge, is yet itself not of the form of knowledge. Avicyuti and sanskara are themselves not of the nature of knowledge, but since they generate smoti they are secondarily or figuratively said to be of the nature of knowledge.4 Haribhadracarya (Tika on Avasyaka Niryukti, 3) and Vadi Devasuri (Pramananayatattvaloka: 2.10) accepted Jinabhadra's views. Vadi Devasuri even directly criticised by mentioning their names the views of Vidyananda and Anantavirya (Syadvadaratnakara 2.10). Hemacandra was a successor of Jinabhadra, Haribhadra and Vadi Devasuri, and was even a junior contemporary of Vadi Devasuri with whose work and views he must have been familar, yet he chose to fall in line with Akalanka and Vidyanandi and regarded dharana as samskara and yet of the nature of knowledge. He nevertheless did not criticise the view of his predecessor whom he respected, but as shown above adjusted his view in his theory. He followed the Digambara Acaryas Vidyananda and others whom Vadi Deva suri of the Svetam bara fold and his senior had criticised. This is a fine example of a genuine scholarly thinker rising above sectarian considerations if his logical thinking compels him to do so. Such instances can be multiplied. We may finally only mention that justifying the name 'Pramana-Mimamsa,' Hemacandra says that 'mimamsa' means 'pujita-vicata', respectful consideration. In this work, consideration of pramana alone is not undertaken, but there is also the consideration of nayas which are a part of pramanas with their path cleared by exclusion of false nayas. As Vacakamukhya Umasvati has said, "Acquisition of knowledge of ultimate truth is by means of pramanas and nayas." (Tattvarthasutra 1.6). The work treats also of moksa (final emancipation) along with the means thereto and its opposite, as this is the foremost amongst the purusarthas (desired ends). A dissertation on knowledge would, on the other hand, degenerate into more polemic (vak-kolaha) since it is bound to finally resolve into refutation of rival theories. It that were the intention the first sutra would have read 379 981977 (Now an examination of organ of knowledge) (as in the case of Vidyananda's work, and not 379: Ta a t ('Now a Critique of organ of knowledge). Thus the word 'mimamsa' signifies that the objective is to deal with the

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22 . problem of eninipition together with the means of realisation and its opposites, after a thorough critical evaluation of the objects of valid knowledge by means of pramanas and nayas. Hemacandra has here amplified Vacaspati's 'statement in his Bhamati regarding mimambeing 'pujita-vicara.' Hemacandra, a gennine scholar, has like a bee sucked the essence of everything he admired and turned it into honey with his own sure touch. For him, as for most Indian Philosophers, logic is not just an intellectual luxury, but is meant to be the major force in the pursuit of the inquiry into the Highest Reality.* * I acknowledge my indebtedness to Pt. Sukhlaljee's Introduction and Notes in his edition of the Pramana Mimamsa, and to the translation 'Critique of Organ of Knowledge' by Mookerjee and Tatia. NOTE 1. nanu yadi bhavadIyAnI pAni "jainasiddhAntasUtrANi tarhi bhavataH pUrva' kAni kimIyAni vA nAnyAsanniti ? atyalpabhidamanvayukthAH / pANinyakalAMkakaNAdAkSayAdAdibhyo'pi pUrva kAni kimIyAni vA vyAkaraNAdisUtrANItyetadapi paryamuyuvazva / anAdaya evetA vidyAH saMkSepavistaravivakSayA navanavIbhavanti tattatkartRkAzcocyante / -Pramana Mimansa, p. 1 (Ed. Pt. Sukhlaljee, Singhi Jaina Granthamala, 1939). 2. yadyevam - akalaGkadharma kI ya.divatU prakaraNameva kinArabhyate, kimanayA sUtrakAravAhApuruSikayA ? maivaM vAcaH, bhinnarucidhaya janaH tato nAsya svecchApratibandhe laukika rAjakIya' vA zAsanamastIti yatkiJcidetat / Ibid, p. 1. nanvavicyutimapi dhAraNAmanvaziSana vRddhAH, yadmASyakAra:-'aviccuI dhAraNA hoi" vizeSA. gA0 180] tatkatha smRtihetoreva dhAraNAtvamasUtrayaH / satyama , asti avicyutina,ma dhAraNA, sA'vAya evAntabhU teti na pRthaguktA / avAya eva hi dIrgha dIghe.'vicyutidhAraNetyucyate / smRtihetutvAdvA'vicyutirdhAraNayeva saGagRhItA / na ddhavAyamAtrAdU avicyutirahitAt smRtirbhavati. gacchattaNasparza prAyANAmavAyAnAM parizIlanavikalAnAM smRtijanakatvAdarzanAt / tasmAt smRtiheta avicyutisaskArAvanena saGagRhItAvityadoSaH / yadyapi smatirapi dhAraNAbhedatvena siddhAnte'bhihitA tayA 'pi parAkSAnANabhedatvAdiha natketi sarvamavadAtAma | Ibid. p. 22

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23 4. evamavicyuti-vAsanA - smatirUpA dhAraNA. vidhA siddhA bhavati |.........vaasnaa'pi smRtivijJAnAvaraNakarmakSayopazamarUpA, tadvijJAnajananazaktirUpA ceSyate / sA ca yadyapi svayaM jJAnarUpA na bhavati, tathApi pUrvapravRttAvinyutilakSajJAnakAryatvAt, uttarakAlabhAvismRtirUpajJAnakAraNatvAJcopacArato jnyaanruupaa'bhyupgmyte| tadvastuvikalpapakSastvanabhyupagamAdeva nirastaH / tasmAdavivyuti-smRti-vAsanArUpAyA dhAraNAyAH sthitatvAd na matestraividhyam , kitu caturdhA seti sthitam // -Visavasyaka Bhasya-Brhadvrtti, 188, 189. 5. pUjitavicAravacanazca mImAMsAzabdaH / tena va pramANamAtrasyaiva vicAro'trAdhikRtaH, kintu tadekadezabhUtAnAM durnayanirAkaraNadvAreNa parizodhitamArgANAM nayAnAmapi, 'pramANanayaradhigamaH' (tattvArthasUtra 1.6) iti hi vAcakamukhyaH, sakalapuruSArtheSu mUddha bhiSiktasya sopAyasya sapratipakSasya mokSasya ca / evaM hi pUjito vicAro bhavati / pramANamAtravicArastu pratipakSanirAkaraNaparyavasAyI vAkkalahamAtra syAt / tadvivakSayAM tu 'atha pramANaparIkSA' ityevaM kriyeta / tat sthitametatU pramANanayaparizodhitaprameyamArga sopAya sapratipakSa mokSa vivakSitu mImAMsAgrahaNamakAyA cAyeMNeti / -Pramana Mimamsa, 6. puujitvicaarvcne| mImAMsAzabdaH / paramapuruSArthahetubhUtasUkSmatamArthanirNayaphalatA ca vicArasya pUjitatA / -- Bhamati, p. 27 (NSP, Bombay). This article is an abridged Hemacandracarya to Logic'. form of my talk on 'Contribution of

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1. hemacaMdrAcAryanI sAhityasAdhanA kSitijanA ovAre pragaTelA sahasrarazminA tejabiba mAMthI phUTatAM kiraNeA eka sAthe jana ane vana, mAnava ane makAna- ema sane sadizAethI ajavALe che te ja rIte kaLikALasana hemacadrAcAryanA virATa pratibhApu jamAMthI pragaTatI tejasaravANIe samakAlIna prajAjIvananAM sava aMgAne prakAzita karyAM che. gujarAtI bhASAnuM prabhAta kavikALasajJa hemacaMdrAcAya thI UdhaDe che. gujarAtanI asmitAnA e prathama chaDIdAra. bhAratabharanA sArasvata diggajonI paraMktimAM sthAna dharAve tevA gujarAtI vidvattAnA apratima mAnada hemacadrAcArya thI sthapAya che. sAlakIyuganI vidvattA, rAjasattA, lAvyavahAra, janajIvana, bhASA, sAhitya, sabhyatA ane saMskAritA-A badhAM ja kSetrA emanI vizALa pratibhAnA tethI chavAI gayAM hatAM. AthI savAla e jAge che ke emane jyeAtidhara kahevA ke yugapravartaka gaNavA ? mahAsamartha sArasvata kahevA ke jIvanakalAdhara kahevA ? samanvayadaSTi dharAvatA mahAna AcAya gaNavA ke pachI bharapUra gujarAtI prajAnI sUtelI asmitAne jagADanArA leAkanAyaka kahevA ? DA. piTane emanA jIvanakArya vize Azcaya vyakta karatAM hemacadrAcAya ne jJAnane mahAsAgara (Ocean of Knowledge)1 kahyA hatA. paM. becaradAsa dozI emanA agAdha pAMDityapUrNa vyaktitvane jIvaMta zabdakoza'2 kahIne aMjali Ape che. teA muni puNyavijayajI emanI sa Mdha samabhAvanA ane anekAMta dRSTine joIne temane "syAdvAda-vijJAnamUrti'3 tarIke oLakhAve che. kanaiyAlAla munazI ane dhUmaketu jevA gujarAtanA prathama paMktinA sa kAe paNa emanI sAhityeApAsanAne bhavya aMjali apI che. zrI kanaiyAlAla munazI hemacaMdrAcAryanI "gujarAtanA sAhityasvAmIenA zireAmaNi gujarAtanI asmitAne pAye nAMkhanAra jyAtiSa 24 tarIke oLakha Ape che. jyAre hemacadrAcAya nA caritrakAra zrI dhUmaketu emane harakeAI jamAnAnA mahApuruSapa tarIke Adara Ape che. keTalAke Dresa drAcAya te siddhasena divAkara ane Aya hastinA anugAmI tarIke joyA che, tA oNIe emanI sAhityasevAne anulakSIne khInna pataMjali, pANini, mammaTa, pi'galAcA, TTi ke amarisa' kozakAra tarIke oLakhAvavAnA prayatna karyo che, judA judA kSetranI emanI siddhine mATe emaNe judAM judAM vizeSaNA prayAyAM che. chevaTe kaLikALasana hIne A eka vizeSaNamAM badhAM vizeSaNAne samAveza karavAmAM AvyA. jo ke dIvAna bRhAdura kRSNalAla me. jhaverI tA kahe che ke kaLikALasana karatAM paNa vadhu uccatA rzAvatuM vizeSaNa vAparA tApaNa temAM saheje atizayeAkti kahevAze nahi.6 gujarAtanA saMskArajIvana para najara karIe teA sAhitya, samAja, deza, saMskAra ke sAdhutAnA kSetramAM vyApI jatI emanI teAle Ave tevI, khIjI koI vibhUti jovA maLatI mAM sAMpradAmikattAnI saMkINa dIvAlAne oLaMgIne teo potAnA sayama, sAhitya

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ane sAdhutAnA baLe gujarAtanA saMskArasvAmI parama sArasvata ane sanmAnanIya rAjaguru ' tarIke mokhare rahyA. emaNe jIvanadharma uparAMta lokadharma, rAjadharma ane yuddhadharmanI rAjA ane prajAne yogya samaja ApI. nirlepa sAdhu hovA chatAM teo vyavahAradakSa rahyA hatA. vastutaH teo vyavahAradakSa virya hatA. emanI vidvattA mAtra pothIpurANamAM baddha nahotI. tenAthI emaNe prajAkIya asmitAne utkarSa sAo hato. koI pada ke mobhAnI paravA karyA vagara gurjara saMskRtinA pAyAmAM zrI ane sarasvatInI sthApanA karI batAvavA mathata akSarapuruSArtha temaNe jiMdagIbhara avirata sAdhyo hato. gurjara dezanA rAjA ane prajA ubhayanA saMskAranirmAtA, niHspRhI sAdhu, samayadhamAM kuzaLa rAjanItijJa ane gahana adhyAtmayoganA UrdhvagAmI yAtrika paNa hatA. prazna e thAya ke kaye samaye emaNe jIvanamAM kayuM kArya karyuM haze. sAdhutAnA AcAre sAcavIne kaI rIte jAherajIvananI ATalI badhI ke preraka pravRtti karI haze ? azokanA zilAlekhamAM kotarAyela ahiMsAnI bhAvanAno choDa emaNe kaI rIte gurjarabhUmimAM vAvIne ugaDyo haze ? ATalAM vibhinna kSetramAM sAteka dAyakA jeTalA dIrghakALa sudhI emanA jevuM bhagIratha ane ciraMjIva kArya karanAra anya , , koI vibhUti madhyakAlIna gujarAtanA itihAsamAM maLavI muzkela che. bahumukhI pratibhAvALA temane A virATa vyaktitvane kAraNe gujarAtanA sAMskRtika itihAsanA A suvarNayugane "hamayuga gaNavAmAM Ave che. gurjarasaMskRtinA be mukhya pAyA ahiMsA ane anekAMta siddhAMtane hemacaMdrAcArya daDhamUla karI Ape che. arvAcIna kALamAM gAMdhIjIe teno jIvananAM tamAma kSetromAM prayoga karI batAvyo che jemAM hemacaMdrAcAryanA jIvanakAryanuM sAtatya gAMdhIjImAM dekhAya. ( hemacaMdrAcAryane sAhityamAMnuM viSayavaividhya AzcaryakAraka lAge che. kAvya, nyAya, keza, yoga, chaMda, alaMkAra, itihAsa, purANa ane vyAkaraNa-ema aneka viSayo para emaNe zAstrIya pAMDityapUrNa graMthanI racanA karI che. A graMthamAMthI e paNa khyAla Ave che ke teo maMtra, taMtra, zilpa, vaidaka, yaMtra ane jyotiSa, yuddhazAstra, vanaspatividyA, sAmudrikazAstra, rasAyaNazAstra, ratnavidyA vagere vidyAonA paNa jJAtA hatA. emanuM samagra lekhanakArya jotAM ema lAge che ke gahana ciMtanazIlatA, apratima sarjakatA ane marmagAmI bhAvacitrI pratibhA vinA ATaluM vipula ane sattvazIla sAhitya eka vyaktinA jIvanakALa daramiyAna sajavuM lagabhaga azakya che. vidyAbhyAsa, vicAronI vizadatA jALavIne viSayanI sacoTa ane sAMgopAMga carcA thAya tevI ejandhI AlekhanarItinuM Ayojana emaNe karelI graMtharacanAmAM sAmAnyatayA jovA maLe che. saMskata uparAMta prAkRta, apabhraMza ane dezya bhASAnA vADra-mayamAM 5NuM emanI lekhinIe sahaja vihAra kare che. emanuM prAkRta vyAkaraNa te samagra bhAratIya vADamayamAM e viSayanA apUrva ane ananya graMtha tarIke Adara pAmyuM che. temaNe emAM badhA prakAranI prAkRtane lagatuM vyAkaraNa ApyuM. temaNe svaracita kRtio para vistRta svapajJa TIkA lakhI che. lupta thayelA sAhityamAMthI aneka avataraNa TAMkIne emaNe lokasAhityanI - hRdayasparzitAne savaprathama saMketa Apyo. anugAmIone mATe gahana viSayane sugama rIte Ayojanabaddha paddhatie AlekhavAne Adarza temaNe pUre pADyo ema kahI zakAya. temanI

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A khAsiyata vizada bhASA, prAsAdika zailI ane viSayane sarvagrAhI paricaya ApatA mImAMsAgraMthomAM khAsa dhyAna kheMce che. 'siddhahema zabdAnuzAsana', dvayAzraya" mahAkAvya ke triSaSThizalAkA puruSacarita' jevA vizALakAya graMthe te emanA pratibhAsthaMbha jevA che, paNa anyayogavyavaccheda dvAciMzikA' jevA batrIsa zlokanA nAnA stutikAvyamAM paNa emanI pratibhAnA sphaliMgane sparza thayA vinA rahetI nathI. gujarAtanI bhUkhIsakI bhUmi para hemacaMdrAcAryo Ama sarasvatIno dhodha vahevaDAvyo ane bhaviSyamAM UghaDanArI gujarAtI bhASAnAM bIjane tatkAlIna belAtI bhASAnA jalasiMcana sAthe jJAna, vidvattA, zAstrIyatAno paTa caDAvyo e moTA sadabhAgyanI vAta che. maitraka vaMzano rAjA guhasena saMskRta, prAkRta ane apabhraMza ema traNeya bhASAmAM racanA karatA hatA tevA ulekhA sAMpaDe che. hemacaMdrAcAryanA A traNe bhASAmAM racAyelA graMtha te maLe che, paNa, ethIye vizeSa temaNe A traNeya bhASAnA koza ane vyAkaraNa racIne ananya abhyAsa sAdhana sulabha karI ApyuM. Ane pariNAme jenetara vidvAnomAM paNa hemacaMdrAcAryanI kRtio Adara pAmI. chaMdazAstranA TIkAkAra halAyudha jevA to hemacaMdrAcAryanI kRtionA sIdhesIdhA graMthasaMdarbhe ja TAMke che. siddharAjanuM zaurya ane kumArapALanI saMskArapriyatA hemacaMdrAcAryanI sAdhutAnI jetathI vadhu prakAzita banI. hemacaMdrAcArya vinA selaMkIyuganA suvarNakALanA sImADA mAtra prajAnI bhautika siddhi-samRddhi sudhI ja sImita raheta. jJAna ane saMskAranA samanvayarUpa zIla vikasyuM hota ke kema e prazna che. vidyAnuM teja rAjAonI AMkhamAM AMjIne prajAjIvananAM sarva kSetrone e tejathI prakAzita banAvanAra samartha saMskRtipuruSa te hemacaMdrAcArya. sAhitya ane itihAsa, zAstra ane kaLI, vyAkaraNa ane tarka, dharma ane vyavahAra, sAdhutA ane sarasatA tathA rAjA ane prajA ema vibhinna stare sahaja samanvaya sAdhI batAvanAra kImiyAgara saMskArazilpI eTale hemacaMdrAcArya. AthI ja dhUmaketu kahe che - . bahemacaMdrAcArya vinA gujarAtI bhASAno janma kalpI zakAtuM nathI; emanA vinA varSo sudhI gujarAtane jAgRta rAkhanArI saMskAritA kalpI zakAtI nathI; ane emanA vinA gujarAtI prajAnAM AjanAM khAsa lakSaNa-samanvaya, viveka, ahiMsA, prema, zuddha sadAcAra . ane prAmANika vyavahArapraNAlikA-kalpI zakAtAM nathI. hemacaMdrAcArya mAnava tarIke mahAna hitA; sAdhu tarIke vadhAre mahAna hatA; paNa saMskAradraSTA tarIke te e sauthI vadhAre mahAna hatA. emaNe je saMskAra reDyA, emaNe je bhASA ApI, emaNe lokone je rIte bolatA karyA, emaNe je sAhitya ApyuM--e saghaLuM AjanA gujarAtanI nasamAM hajI vahI rahyuM che, ane eTale, e mahAna gujarAtI tarIke ItihAsamAM prasiddhi pAmavA jema puruSa che."8 - hemacaMdrAcAryanI vipula akSarapravRtti siddharAja ane kumArapALanA rAjyAzraye thaI hatI tema kahevuM te karatAM te pravRtti be rAjavIono zreyArthe cAlI hatI ema kahevuM vizeSa yogya che. teo baMne rAjavIonA AdarapAtra mArgadarzaka ane salAhakAra paNa

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ke hatA. siddharAjanI jJAnopAsanA ane kumArapALanI saMskArapriyatAnA teo vidhAyaka banyA hatA. rAjA vikrama ane kavi kAlidAsa athavA to rAjA bheja ane kavi dhanapAla sAthe siddharAjakumArapALa ane hemacaMdrAcAryanI jeDInI sarakhAmaNI karavI yogya nathI. rAjA sAthenA emanA saMbaMdhanI tulanA te ghaNe aMze svAmI rAmadAsa ane chatrapati zivAjI sAthe thaI zake. siddharAja ane kumArapALanI madadathI hemacaMdrAcAryane jUnA graMthanI ghaNI hastaprato sAMpaDI. hemacaMdrAcAryanA A kAryamAM rAmacaMdra, guNacaMdra ane mahendra jevA vidvAna ziSyone samudAya emane sahAyaka thaye hato. vidyopAsanAnuM kevuM bhavya vAtAvaraNa e samaye racAyuM haze enI kalpanA ja romAMcakArI lAge che. emanA graMthanI lahiyAo pAse asaMkhya pratilipio karAvavAmAM AvI hatI ane e pratilipione bhAratanA aneka graMthabhaMDAramAM sthApita karavAmAM AvI hatI. A kAraNe ja temanA jIvanakALamAM ja lakhAyelI keTalIka pratilipio Aje paNa upalabdha thAya che. e pachInAM : navaso varSanA dIrdhakALamAM A graMthanI pratilipio thatI rahI che. Aje bhAgye ja kaI evo jaina graMthabhaMDAra haze, jyAM hemacaMdrAcAryane koI ne koI graMthanI pratilipi na hoya. hemacaMdrAcAryanA graMthono abhyAsa karatAM pUrve graMtharacanAno hetu ke uddeza jevo jarUrI banaze. A niHspRhI sAdhune kaviyaza meLavavAnI te kalpanA ja kyAMthI hoya? - yaza, artha ke nAmanAthI te sAdhutAnA zikhara samA A graMthakAra para hoya. e ja rIte graMtharacanA pAchaLa vitA ke pAMDityanA pradarzanane paNa Azaya na hoya. hemacaMdrAcAryane hetu te vidyAsevIone sugama ane subodha bane e rIte bhinna bhinna viSayanuM sarvAgINa ane sArabhUta Akalana karavAnuM hatuM. AmAM je avyavasthita hatuM ane emaNe vyavarithata karyuM. jyAM kSati hatI tyAM tenuM nivAraNa karyuM. lokakaMThamAM hatuM ene lipibaddha karyuM. pustakamAM hatuM tenuM Alana karyuM. vedastha vicArenuM dahana karyuM. A rIte kAvya racIne kavi banavuM ke kaThina graMtho lakhIne vidyAgarva dhAraNa kare tevA koI hetune badale hemacaMdrAcArye vidyAprItithI prerAIne lokasaMgraha arthe potAnI saghaLI zakti kAme lagADI hatI. temaNe yathA avakAza svataMtra vicAra ke maulika ciMtana paNa ApyuM che. A uddezane lakSamAM rAkhyA vagara kaLikALane sarvajJanA graMthono abhyAsa karanAra bhUlathI evo AkSepa karI bese ke emaNe te pUrvagraMthemAMthI utArA ja karyA che. joke chellA ATha-nava saikAothI emanA graMthonA avirata paThana-pAThana parathI emanA vidyAkIya puruSArthanuM sAphalya pragaTa thAya che. prAcIna itihAsamAM ke hemacaMdrAcAryanI pUrve ATalA vibhinna viSayo para saLaMga zAstrIya ane abhyAsapUrNa graMtha ApanAra hemacaMdrAcArya jevI bhAgye ja koI virala pratibhA maLI Avaze. e jJAnayotie dUra karelA ajJAnanA aMdhakAra vize zrI somaprabhAcArya kahe che klupta vyAkaraNa nava viracita chado nava dvayAzrayAlakArau prathitau navau prakaTita zrIyogazAstra' navam / tarka: saMjanito navo jinavarAdInAM caritra' nava . vaTTa' na ra na na vidhinA me to sUrataH che.

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navuM vyAkaraNa kamyuM; navuM chaMdazAstra racyuM; dayAzraya mahAkAvya ane alaMkArazAstrane vistAryA ane navAM ja prakaTa karyA, zrIgazAstrane paNa navuM racyuM; navA tarkazAstrane janma Apyo; jinavaronAM caritrono navo graMtha racyo; kaI kaI rIte zrI hemacaMdrAcArye ajJAnane dUra karyuM nathI ...9 graMthabhaMDAramAM kALikALasarvajJa hemacaMdrAcAryanI aneka kRtio maLe che. A kRtionI vizvasanIyatAnA nirdhAraNamAM kartAe pote keTalIka kRtione aMte karela ullekho sahAyaka bane che. vaLI e pachI temaprabhAcAya ane prabhAcaMdra emanI kRtionA ullekha ApyA che. gujarAtI sAhityanA paroDhane jhAMkho prakAza "siddhahemazabdAnuzAne sauprathama darzAvyo. hemacaMdrAcAryanI vipula sAhityaracanAnI gaMgotrIno prAraMbha gujarAtanI asmitA ane saMskAritA jagADanArI eka ghaTanAnA pratibhAvamAMthI thayo. jayasiMha siddharAja mAlavapati zrI yazovarmAne harAvI, dhArAnagarIne vaMsa karI, tene amUlya graMthabhaMDAra pATaNamAM lAvyA. A graMthabhaMDAramAM bhejarAjaviracita "sarasvatIkaMThAbharaNa" nAmanA vyAkaraNagraMtha para siddharAjanI dRSTi paDI. vizeSa tapAsa karatAM ene jANavA maLyuM ke pote je pradezane parAjita karyo che e pradezanA bhejanuM vyAkaraNa ja enA rAjyamAM bhaNAvAtuM hatuM. bhojarAjanI vidvattAnI prazasAe siddharAjane enA mAtra pradezavijayanI laghutA dekhADI. A samaye bhejanA vyAkaraNa karatAM caDiyAtuM vyAkaraNa racI zake tevA samartha zaktizALI hemacaMdrAcArya ja hatA. vi. saM.. 1193mAM emane A vyAkaraNa lakhavAnuM soMpAyuM. te mATe siddharAje TheraTherathI hastaprato maMgAvI. cheka kAzmIrathI ATha vyAkaraNe maMgAvyAM. A vyAkaraNanI madadathI ane sva-pratibhAthI kaLikALasarvajJa hemacaMdrAcArye "siddhahemazabdAnuzAsana' nAmanA vyAkaraNanI racanA karI. siddharAjanI vinaMtIthI A vyAkaraNa racAyuM hovAthI prathama enuM nAma joDIne nAmAbhidhAna karyuM. agAunA vyAkaraNagraMthomAM ativistAra, durbodhatA ane kramabhaMga -e traNa doSo jovA maLatA, hatA. hemacaMdrAcArya A vyAkaraNanI racanAmAM saMkSepa, sugamatA ane kramabaddha Ayojana rAkhIne e traNe doSathI mukta rahyA. A vyAkaraNagraMthanI bIjI vizeSatA e che ke enAM pAMceya aMge * hemacaMdrAcArye pote lakhyAM che. bIjI vaiyAkaraNae vyAkaraNusUtra ane bahu bahu te tenA uparanI vRttinI racanA karI che. vyAkaraNanAM anya aMgenI racanA te anugAmIo * kare evI paripATI hatI. hemacaMdrAcArye A pAMceya aMgenI racanA pote karIne pANini, bhojI dIkSita ane bhadi e traNeya vaiyAkaraNonuM kAma ekale hAthe karyuM. emanA A vyAkaraNagraMthe vardhamAnasUri ane buddhisAgarasUrijInA vyAkaraNagraMthone viskRta karI dIdhA. pANininA saMskRta vyAkaraNa pachInuM eka bIjuM noMdhapAtra vyAkaraNa te "siddhahemacaMdrazabdAnuzAsana' gaNAya che. pANininAM sUtronI yojanA karatAM hemacaMdrAcAryanAM sUtronI janAmAM abhyAsakane te sugama thAya teno khyAla rakhAya che. abhyAsa arthe graMtha racavAno - udeza hovAthI ja jyAM pUrvAcAryanAM sUtrothI kAma cAlyuM tyAM e ja sUtro temaNe kAyama rAkhyAM che. AthI zAkaTAyana ane hemacaMdrAcAryanAM sUtromAM moTuM sAmya jovA maLe che. jyAM doSa, truTi ke durbodhatA dekhAya tyAM maulika umeraNathI sUtrone sugrAhya banAvavAno vyAkaraNanAM pAMca aMgo teH (1) sUtrapATha, (2) uNAdigaNusUtra; (3) liMgAnuzAsana (4) dhAtuparAyaNa, ane (5) gaNapATha.

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prayAsa karyo che. eka varSamAM A vyAkaraNanAM sUtro ane laghutti temaNe racyAM haze. enI bRhatti ane bIjA aMgenuM nirmANa emaNe pachIthI karyuM haze. mULasUtra, dhAtu, gaNapATha, uNAdi pratyaya ane liMgAnuzAsana-ema paMcAMgI vyAkaraNanI racanA emaNe savA lAkha lokamAM karI hatI. merUtuMgAcAryuM paNa kheMcyuM che ke hemacaMdrAcArye A vyAkaraNa savA lAkha lokenuM rahyuM hatuM. A vyAkaraNamAM ATha adhyAya che. enI kula sUtrasaMkhyA 4685 che. prAkRta vyAkaraNane lagatAM sUtro bAda karIe te saMskRta vyAkaraNanAM 3566 sUtro maLe che. A vyAkaraNagraMthanA AThamA adhyAyamAM maLatI prAkRta ane apabhraMzanI carcA e A graMthanI abhyAsIone AkarSatI vizeSatA che. jema pANinie "aSTAdhyAyI' nAmanI sarvotkRSTa vyAkaraNamAM vaidika vyAkaraNa praryuM che, e ja rIte hemacaMdrAcArye "siddhahema'nA AThamAM adhyAyamAM prAkRta ane apabhraMza-prAcIna gujarAtI bhASAnuM vyAkaraNa jevuM che. emanuM prAkRta vyAkaraNa badhAM prAkRta vyAkaraNamAM vadhu pUrNa ane vyavasthita che emanA apabhraMza vyAkaraNe apabhraMza sAhityanI rasasamRddhino kharekharo paricaya karAvyo. A vyAkaraNa saMkSipta hovA chatAM emAM badhAM aMgono samAveza thayo che. Ama saMskRta, prAkRta ane apabhraMza bhASAnuM siddhahema' jevuM vyAkaraNa e pachI adyApi lakhAyuM nathI. abhyAsIne anukULa evI AnI viSayaThavaNI ane paribhASAne kAraNe epha. kilahorna (F. Keeilhorn) Ane The best grammar of the Indian middle ages kahe che.11 prAcIna bhASAenA pratyeka abhyAsIne mATe "siddhahema' anivArya pravezadvAra gaNAya. A vyAkaraNe rAjA siddharAja ane AcArya hemacaMdranI akSarakIti samagra dezamAM prasarAvI. A vyAkaraNane hAthI para aMbADImAM mUkIne dhAmadhumathI pATaNamAM enI zobhAyAtrA kADhatAmAM AvI hatI. e rIte gujarAtamAM vidyApratiSThAne prAraMbha thayo. siddharAje rAjyanA traNa lahiyA rokIne AnI aneka pratilipio taiyAra karAvI eTaluM ja nahi paraMtu aMga, baMga, kekaNa, karNATaka temaja kAzmIra sudhI AkhA dezamAM tema ja nepALa, zrIlaMkA ane IrAna jevA dUra dUranA dezamAM enI pratilipio mokalAvI. gujarAtI vidvattAnI jJAta ema evI suMdara rIte pragaTI ke eno prakAza pahelIvAra dezanA sImADAone vIMdhIne dezapAra gaye. vANijayamAM dezAvara kheDanAra gujarAte jJAnaprasAramAM pahelIvAra dezAvara kheDavyo. A graMtha para vidyAdharagaNi devAnaMda ane vAyaTagIya amaracaMdrasUrie racanAo karI che. "siddhahema'nI racanA pachI lagabhaga traNa varSa bAda vi. saM. 1892 mAM jinamaMDanagaNie emanA "kumArapALa prabaMdhamAM zabdasamudranI pAragAmI hemacaMdrAcArye eTalAe AvuM zabdAnuzAsana racyuM. temanI matinI kaI rIte stuti karIe ?11 ema kahIne hemacaMdranA vyAkaraNanI prazastirUpe pitAnA samayamAM cAlatI uktine nIce pramANe ullekha karyo che : bhrAtaH pANini savRNu pralapita' kAtaMtrakathAkathA, mA kArSIH kaTu zAkaTAyanavayaH kSudreNa cAdreNa kim ? / kaH kaMThAbharaNAdibhiva larayatyAtmAnamanyairapi zrUyante yadi tAvadartha madhurAH zrIsiddhahemoktayaH // 1 // bhAI pANini ! tArA apalA5 baMdha kara. vararuci ! tAruM kAtaMtra vyAkaraNa kaMthA jevuM che eTale tene te zuM kahuM ? zAkaTAya ! tArAM kaDavAM vacana kADhIza ja nahi

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ane caMdra ! tAruM cAMdra vyAkaraNa sAra vagaranuM che eTale tArI vAta paNa karato nathI. jyAM sudhI hemacaMdanI arthagaMbhIra madhura vANuM A jagatamAM vidyamAna che tyAM sudhI kaMDAbharaNAdi bIjA vyAkaraNa bhaNI kayo puruSa potAnI buddhine jaDa kare ?12 siddhahemazabdAnuzAsananA eka svataMtra vibhAga tarIke rahemaliMgAnuzAsana prApta thAya che. ATha adhyAyanAM 763 sUtromAM AnI racanA karI che. AnI pAchaLano temano hetu te abhyAsIone liMgavidhAnanuM jJAna prApta thAya te che. AthI bIjAM liMgAnuzAsana karatAM A kati vistRta ane nokhI bhAta pADanArI lAge che. padyabaMdhamAM racAyelA A geya graMthamAM hemacaMdrAcArye amarakezanI zailI pramANe padyamAM strIliMga, puliMga ane napuMsakaliMga--ema traNeya liMgamAM zabdonuM vargIkaraNa karyuM che. "zabdAnuzAsana ane kAvyAnuzAsana pachI kaLikALasarvajJa hemacaMdrAcAryuM chedonuzAsananI racanA karI, pUrvAcAryonI paddhati anusAra jijJAsu vidyArthIone chaMdovidhAnanuM jJAna maLe tevo AnI pAchaLano uddeza hatuM. "kAvyAnuzAsana" ane "chaMdanuzAsanane lakSamAM rAkhIne vikhyAta saMzodhaka ema. vinTaraniTjha "The Life of Hemachandracharya pustakanA AmukhamAM noMdhe che : "Hemachandra's learned books, it is true, are not distinguished by any great originality, but they display a truly encyclopaedic erudition and an enormous amount of reading, besides a practical sense which makes them very useful. This applies also to his manuals of poetics and metrics, the Kavyanus'asana and the Chandonus'asana, each accompanied by the author's own commentary."43 - * * ja saMskRta bhASAmAM IdenAM lakSaNa ApyA pachI enAM udAharaNa saMskRta, prAkRta athavA apabhraMza bhASAmAM ApyAM che. A udAharaNomAMnAM keTalAMka udAharaNa hemacaMdrAcAryo yojelAM che. vaLI AmAM siddharAja, kumArapALa vagerenI prazastirUpa, svopaNa kAvyadaSTAMto ApyAM che jemAMthI e samayanI aitihAsika vigate maLe che. tethI A graMthanuM etihAsika dRSTie paNa ghaNuM mahattva che. A graMthane saMskRta-prAkRta bhASAnuM piMgaLa ja kahevAya. saMskRta, prAkRta ke apabhraMzamAM pravartamAna badhA denI AmAM sodAharaNa carcA karavAmAM AvI che. arvAcIna chaMdazAstrane abhyAsa karanArane saMskRta, prAkRta ane apabhraMza chaMdazAstranI jANakArI jarUrI che ane te chaMdonI zAstrIya vivecanA eka mAtra "chaMdonuzAsanamAMthI maLI rahe che. vaLI arvAcIna chaMdazAstranI dRSTie paNa A graMthamAM keTalIka upayogI carcA maLe che. AjanA kavio je prakArano chaMdono saMkara karI rahyA che tema ja gaNitadaSTie varNagaNanA pherabadalA karI aneka navA chaMdonI lejanA kare che, tenI carcA hemacaMdrAcAryo karI che. 14 " eka vaiyAkaraNa tarIke kaLikALasarvajJa hemacaMdrAcArya viziSTa sthAna dharAve che. mahAna vaiyAkaraNuM pANinie pitAnI vyAkaraNa "aSTAdhyAyI' dvArA pUrva paraMparAmAM eka potIkI paraMparAnuM nirmANa karyuM hatuM. pANininI pUrve zaunaka, zAkaTAyana jevA aneka vyAkaraNa

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thayA hatA, paraMtu pANininA vyAkaraNe eka paraMparA sthApI emAM kAtyAyana ke pataMjalie saMzodhana-umeraNa karyuM, paraMtu pANininI vaiyAkaraNa tarIkenI pratiSThA to sadIothI akSata rahI. saMskRta bhASAnA aMtima vyAkaraNazAstrI banyA AcArya hemacaMdrAcArya. saMskRta vyAkaraNa paraMparAmAM emanA pradAnane kAraNe haimasaMpradAya Ubho thayo. emanA vyAkaraNano uttarakAlIna jaina vyAkaraNa para vizeSa prabhAva dRSTigocara thAya che. vetAmbara saMpradAyanA keTalAka AcAryoe hemacaMdrAcAryanA vyAkaraNane AdhAre aneka graMthanI racanA karI che. AvA AThathI dasa vyAkhyAkAra maLe che.15 apabhraMza vyAkaraNa te kaLikALasarvajJa hemacaMdrAcAryanuM cirakAlIna mahattva dharAvatuM pradAna gaNAze. "zabdAnuzAsananA AThamA adhyAyanA prAkRta vyAkaraNamAM hemacaMdrAcAryuM mahArASTrI, zaurasenI, mAgadhI, paizAcI, cUlikA paizAcI ane apabhraMza ema che bhASAenI carcA karI che. apabhraMza vibhAgamAM nAMdhelA duhAonuM vaividhya AkarSaka che. apabhraMzanAM sUnI vRttimAM lagabhaga 177 duhAo hemacaMdrAcArye noMdhyA che, jemAM upa- - dezAtmaka, vIrarasapradhAna, parANika, zRMgArarasapradhAna ane jaina dharmane lagatA duhAo maLe che. A duhAomAMnA keTalAka lokokti rUpe UtarelA che. A apabhraMza duhAo cheka gujarAtI bhASA sudhI UtarI AvyA che. apabhraMza duhAnuM arvAcIna bhASAmAM kevuM rUpAMtara thayuM che enI tapAsa saMzodhana mATe rasaprada viSaya bane tema che. AThamA adhyAyamAM hemacaMdrAcArya eka apabhraMza duhA TAMke che 'vAyasu uDDAvatiae piu diduu sahasa-tti / addhA valayA mahihi gaya addhA kuTTa 'taDa'-tti // 16 . lAMbA samayathI preyasI viraha anubhavatI hatI, tene deha paNa kSINa banI gayo hato. AvI virahAkala strI kAgaDAne uDADavA jatI hatI tyAM ja ekAeka enA patine AvatA je. ciravirahiNI para enI kevI asara thaI ? aDadhAM valaya jamIna para paDI gayAM, virahane kAraNe hAtha durbaLa banI gayuM hatuM mATe. jyAre aDadhAM taDa. daIne tUTI gayAM, priyatamanAM darzanathI AnaMdita thayelI virahiNInuM kAMDuM phUlI gayuM mATe lekabhASAmAM maLatA duhAomAM AnAM be rUpAMtara maLe che. enuM eka sAmAnya - rUpAMtara A che - kAmana kAga UDAvatI, piyu Ayo jhabakAM; AdhI cUDI kara lAgI, AdhI gaI taDakAM, A ja duhAnuM eka bIjuM camatkRtipUrNa rUpAMtara maLe che. emAM aDadhI cUDIo virahane kAraNe kSINadeha thavAthI jamIna para paDI gaI evuM darzAvavAne badale kavie darzAvyuM che ke aDadhI kAgaDAnA gaLAmAM parovAI gaI. bAkInI aDadhI cUDIo bhAMgIne bhoMya para paDI. kAga UDAvaNa dhaNa khaDI, Aye pIva bhaDa; AdhI cUDI kAga-gala, AdhI bhaMya taDa !

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apabhraMza vyAkaraNamAM maLatA duhAomAM kAvyasoMdarya, bhAvavaividhya ane bhArobhAra kavitva che. A duhAo dvArA e samayanA lephsAhityanI anupama jhAMkhI thAya che. apabhraMza bhASAnuM vistRta anuzAsana racanAra hemacaMdrAcArya sauprathama che. temaNe bhinna bhinna pradezomAM pracalita upabhASA ane vibhASAonuM saMvidhAna darzAvIne apabhraMza bhASAne paricaya Apyo che. hemacaMdrAcAryanA samaya pachI uttara bhAratamAM saMskRta zabdAnuzAsanano kALa lagabhaga samApta thaI gayo. "siddhahemazabdAnuzAsana ane dezInAmamALA'ne jatAM hemacaMdrAcAryane ApaNe apabhraMza bhASAnA pANini kahI zakIe. gurjarabhUminA jJAnadIpane prajavalita karavA mAgatA kALikALasarvajJa hemacaMdrAcAryanI daSTi vyAkaraNa pachI keza tarapha gaI. bhASAno abhyAsa sugama bane ane vyAkaraNanuM jJAna sakriya bane te mATe emane kozanI jarUra lAgI. mAtra vidyArthIo ke abhyAsIo ja nahIM, paraMtu vidvAne mATe paNa koza jarUrI jJAnasAdhana che. A vize hemacaMdrAcArya .. kozasyeva mahIpAnAM kozasya viduSAmapi / . upayogeo mahAn yasmAt klezastena vinA bhavet // ' "rAjAone (dravya) kezano ane vidvAnone paNa (zabda)kozano ghaNe upayoga Lhoya che. tenA vinA te baMnene atyaMta viTaMbaNuM paDe che"17 hemacaMdrAcArye "abhidhAnaciMtAmaNi, "anekArthasaMgraha ane nighaMTuzeSa'--ema traNa saMskRta bhASAnA keza racyA che. prAkRta-dezya bhASAnA jJAna mATe dezImamALA' ane rayaNAvalinI racanA karI che. "abhidhAnaciMtAmaNi" e itihAsa ane bhASAvijJAnanI dRSTie atyaMta mUlyavAna banI rahe tevo kozagraMtha che. AmAM hemacaMdrAcArye kavio dvArA pracalita ane prayukta zabdono suMdara Alekha Apyo che, vaLI sAMskRtika dRSTie paNa ' A kezanI sAmagrI abhyAsIone upagI che. AmAM evA aneka zabdo maLe che. ' je anya kozamAM prApta thatA nathI. 'amarakozane lakSamAM rAkhIne eka arthavALA samAna A zabdo ApavA mATe hemaca drAcArya "abhidhAnaciMtAmaNi"nI racanA karI. joke "amarakoza' ' karatAM doTha gaNI zabdasaMkhyA AmAM sAMpaDe che. vaLI paryAyavAcI zabdo paNa 'amarakoza" karatAM vadhu maLe che. "amarakezamAM sUryanA 37 paryAya, kiraNanA 11 paryAya, caMdranA 20 paryAya, zivanA 48 paryAya, brahmAnA 20 paryAya, viSNunA 36 ane agninAM 34 paryAyavAcI nAma maLe che. jyAre "abhidhAnaciMtAmaNimAM sUryane 72, kiraNanA 36, caMdranA 32, zivanA 77, brahmAnA 40, viSNunA 75 ane agninA 51 paryAye upalabdha che. A rIte A graMthanI racanA dvArA hemacaMdrAcArye saMskRta sAhityanA zabdakozamAM vipula vRddhi karI che. - "abhidhAnaciMtAmaNinI kula saMkhyA 1541 che, paraMtu TIkA sAthe tenI zlokasaMkhyA kula dasa hajAranI thAya. A graMthanA cha kAMDa maLe che. prathama kAMDamAM devAdhideva, bIjA kAMDamAM deva, trIjAmAM manuSya, cothAmAM tiya co, pAMcamAma nArakIne jIvo

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ane chaThThAmAM sarvasAmAnya evA eka-arthavAcI zabdono saMgraha che. AmAM yaugika, mitra ane rUDha zabdo spaSTa karyA che. kozanA AraMbhanA thakamAM pitAnI A yojanA vize hemacaMdrAcArya kahe che 'nakhathA taH sitArAnurAsanaH | rUDhayaugikamizrANAM nAmnAM mAlAM tanomyaham // "ahuM tane namaskAra karIne pAMceya aMga sahita zabdAnuzAsana pratiSThA pAmyA pachI, rUDha vyutpattisiddha ane mizra nAmanI mAlAne huM vistAruM chuM. zabdazAstra mATe upayogI evo A graMtha arvAcIna dazya bhASAnA abhyAsa mATe eTale ja Avazyaka che. vaLI ene saMpUrNa banAvavA mATe hemacaMdrAcArye emAM cheka sudhI umerA ane sudhArA karyA che. saMskRta bhASAnA vidvAnomAM "abhidhAnaciMtAmaNine Adara prApta thayo. atihAsika dRSTie AmAMthI ghaNI sAmagrI prApta thAya tema che. AnA udAharaNa rUpe AmAMthI maLatI Rtuo ane tolamApa vizenI mAhitI ghaNI rasaprada che. bhAratIya samAjamAM varNasaMkaratAnI vigata paNa AmAMthI maLe che. jema ke pitA brAhmaNa ane mAtA kSatriya hoya to enA saMtAnanI jAti "mUrvAsitta kahevAya. e ja rIte pitA zadra ane mAtA brAhmaNI hoya to saMtAnanI jAti "vAMja' kahevAya. A rIte samAjazAstrIya abhyAsa mATe paNa A kozamAMthI maLatI sAmagrI upayogI banI '. rahe che. vaLI AmAMnA keTalAka zabdo Adhunika bhASAmAM utarI AvelA hovAthI paNa A keza mahattvano gaNAya. hemacaMdrAcArya zabdajJAnanuM mahattva jANatA hovAthI emaNe Avo vizALa paryAyavAcI keza taiyAra karyo. emaNe pote A kozamAM eka sthaLe noMdhyuM cheH 'vakatRtva ja vivuM 2 vidrattA : 4 vitu: | rAjJAnAte tane jhUmaNupate | budhajana vakatRtva ane kavitvane vidvattAnA phaLarUpe jaNAve che; paNa e be zabdajJAna - vinA siddha thaI zakatA nathI." abhidhAnaciMtAmaNi pachI zabdajJAnanI mahattA jANanArA hemacaMdrAcArye "anekArtha saMgraha'nI racanA karI. "abhidhAnaciMtAmaNimAM eka arthanA aneka zabdono keza ApavAmAM Avyo hato. jyAre "anekArthasaMgrahamAM eka zabdanA aneka arthano ullekha karavAmAM Avyo che. jema ke, jaja no artha brahmA, AtmA, ravi, mayUra, agni, yama ane vAyu thAya che. A daSTie "abhidhAnaciMtAmaNi" ane "anekArthasaMgraha" parasparanA pUraka gaNAya. sAta kAMDamAM vaheMcAyelA A kezanI kula blokasaMkhyA 1829 che. enA cha kAMDamAM 1769 ka maLe che. ane e pachI sAta avyayakAMDa maLe che. A sATha lekanA avayakAMDane "ane kAryazeSa tarIke umeravAmAM AvyuM che. "abhidhAnaciMtAmaNi'mAM paNa chele "zeSa' umeravAmAM Avyo hato te mujaba ahIM paNa AvuM chelle umeraNa maLe che. A graMthamAM maLatA keTalAya zabdo arvAcIna bhASAmAM UtarI AvyA che. gujarAtI bhASAnA abhyAsIone paNa A graMthane zabdo ghaNI sAmagrI pUrI pADe tema che. "anekArthasaMgrahamAM

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, puSTa 84: maLe che. AmAMthI gujarAtI bhASAmAM nIsaraNI, pulAva, TAgo jevA zabdo UtarI AvyAnuM vicArI zakAya. A graMtha para ane rAjaunahI nAmanI TIkA maLe che. enA prathama kAMDanI pupikA jotAM ema lAge ke AnI racanA khuda hemacaMdrAcAryo karI cheparaMtu enA bIjA kAMDanI TIkAne aMte maLatA keTalAka pampikalAkamAM lakhyuM che : 'zrIhemasUriziSyeNa zrImanmahendrasUriNA / bhaktiniSThena TIkaiSA tannAmnaiva pratiSThitA // ' A leka parathI e spaSTa thAya che ke hemacaMdrAcAryanA ziSya mahendrasUrie A TIkA lakhI che ane bhaktipUrvaka potAnA gurunA nAma para caDAvI dIdhI hatI. hemacaMdrAcAryanI kozapravRttinuM aMtima phaLa che nighaMTuze." "abhidhAnaciMtAmaNi, anekArthasaMgraha' jevA saMskRta koza ane "dezInAmamALA' jevA dezya bhASAnA kozanI racanA karyA pachI hemacaMdrAcArye nighaMTu'nI racanA karI. "anekAthasaMgraha'nI TIkAmAM mahendrasUrie evo ullekha karyo che ke potAnA guru hemacaMdrAcArya pAse vizALa graMthasaMgraha hato ane temAM dhavaMtarine "nighaMTu' graMtha paNa hato. "rghiTazeSa'nA cha kAMDa maLe che ane A eka prakArane vaidakazAstrane mATe upayogI evo vanaspatikoza che. A koza cha kAMDamAM vahecAyelo che ane tenI kula zlokasaMkhyA 396 che. A kozamAM vRkSa, gulma, latA, zAka, tRNa ane dhAnya ema cha kAMDa che. kramazaH kAMDanA zlokonI saMkhyA ochI thatI jAya che. prathama vRkSA nI glekasaMkhyA 181, dvitIya muhamawTv :nI saMkhyA 105, tRtIya hatAie:nI zlokasaMkhyA 44, caturtha rAjA nI laikasaMkhyA 34. pAMcamA tabakkAnI zlokasaMkhyA 17 ane chaThThA dhAncAi nI zlokasaMkhyA 15 che. hemacaMdrAcAryanA bIjA kozo jeTale A zabdakeza jANIto banyo nathI. - traNa saMskRta kozonI racanA dvArA hemacaMdrAcArye saMskRta zabdazAstrane vyApamAM levA prayAsa karyo che. kozaracanA pAchaLa gujarAtanA sarasvatIpUjakane sahAyarUpa thavAnI emanI bhAvanA taravare che. vaLI dhanvatari, vyADi ane dhanapAlanI koze kALakrame naSTa thayA. paraMtu enuM dahana Aje hemacaMdrAcAryanA koza dvArA ApaNane prApta thAya che. e daSTie paNa A zabdakozanuM mahattva che. - "siddhahemacaMdrazabdAnuzAsana'nA AThamA adhyAyamAM maLatA prAkRta vyAkaraNane lakSamAM rAkhIne hemacaMdrAcArye "dezInAmamAlA'nI racanA karI. vyAkaraNanA yimAnusAra zabdo siddha thatA na hoya tema chatAM bhASAmAM prayojAtA hoya evA zabdone hemacaMdrAcAryuM dezInAmamAlA'mAM saMgraha karyo. saMskRta ke prAkRta sAthe saMbaMdha na dharAvatA dezya bhASAenA zabdasaMgraha uparAMta saMskRta ane prAkRta bhASAmAM kAlagrasta athavA te taddana aparicita banI gayelA zabdo paNa AmAM saMgraha pAmyA che. vaLI jenA mULa vize saMzaya hoya tevA keTalAka zabdono paNa AmAM samAveza karavAmAM Avyo che. kula 783 gAthAmAM lagabhaga 3,978 zabdo A kozamAM saMgrahita thayA che.

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graMthanI vRttimAM maLatI kumArapALanI prazastinI 15 udAharaNuM gAthAo evo " saMketa Ape che ke rAjavI tarIke kumArapALanuM varcasva pravartatuM hatuM te samaye A graMthanI racanA thaI che. noMdhapAtra bAbata e che ke AmAM jayasiMha siddharAja mATe lakhelI gAthAo bahu ochI che. caulukya tarIke kumArapALane saMbedhana karIne enI prazasti karatAM zrI hemacaMdrAcArya kahe che : kAsijjadesaluTaNakAhArarANijjamANakaNayAi kAsAra va buhANa akarima desicAlukka // (de. ne, mA. 2. 28.) kAsijaja (kAkasthala nAme pradeza) deza lUMTI 5khAlavALAo mAraphate ANelA suvarNa jANe sAmAnya sIsAnAM patarAM hoya, tema he caulukya, tuM vidrajajanone Ape che." A graMthanA "rayaNAvali, desIsasaMgraho, dezanAmamAlA ane dezadasaMgraha jevAM nAmo maLe che. AmAM kula 3,978 zabdo ApavAmAM AvyA che, jemAM 100 - tatsama zabdo, 1850 garbhita tadabhava zabdo, pa28 saMzayayukta taddabhava zabdo ane 1500 dezI zabdo che.18 "dezInAmamAlA'nuM saMzodhana sau prathama che. bulDare karyuM. kaLikALa- * sarvajJa hemacaMdrAcAryanI pAse aneka dezya koza hatA ane e kozano uMllekha enI vRttimAM maLe che. Ama chatAM atyAre te hemacaMdrAcAryane 'dezInAmamAlA e eka ja sAro koza gaNI zakAya. kaLikALasarvajJa hemacaMdrAcArye "dezInAmamAlA'mAM abhimAnacihna, gopAla, devarAja, droNa, dhanapAla, pAdaliptAcArya, rAhula ane zIlAMka jevA kozakAreno ullekha karyo che. prAkRta bhASAmAM vaparAtA dezya zabdonA arthanirNaya mATe A graMtha atyaMta upayogI che. A kRtinI racanA dvArA hemacaMdrAcArye ekale hAthe eka navA yugano AraMbha karyo. A udezInAmamAlA mAraphate keTalAka gujarAtI zabdonI prAcInatA paNa siddha thAya tema che. AthI gujarAtI bhASAnA abhyAsIne mATe enuM parizIlana zabdo 18 aMge navI kSitijo ughADanAruM banI rahe. * A graMtha tulanAtmaka bhASAzAstrIone mATe paNa mUlyavAna bane che. zabdonuM vyApaka saMkalana ane sAhityasauMdarya dharAvatAM udAharaNathI dhyAna kheMcatA A kozanuM e rIte etihAsika, sAMskRtika ane bhASAzAstrIya mahattva che. zabdazAstra ane kezanI racanA karyA bAda kALikALasarvajJanI dRSTi kAvyazAstra tarapha viLI. saMskRta alaMkAragraMthonI paraMparAmAM hemacaMdrAcArya "kAvyAnuzAsana'nI racanA karI. kAvyAnuzAsana'nA mukhya traNa bhAga che. eka sUtra, bIjI vyAkhyA ane trIjI vRtti. ATha adhyAyamAM lakhAyelA A graMthamAM kula 208 sUtro che, sUtronI vyAkhyA karanArI carcA * jemAMnAM keTalAMka zabdo joIe 34 = UMDuM, rUtyuTa = UlaTuM, 3tha-A = Uthale, garadhara' = ghAgharo. 1 = khoDo, rahevamo = khabhe, TUDha = oDhaNI, sahI = udhaI, saMdIra = gaDerI, viDinara = khIja, TTio khATakI pharI = ukaraDI, kario = aDada, la = khaDakI, jo = gaDha

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13 ala kAracUDAmaNi'ne nAme maLe che. jyAre e vyAkhyAne vizeSa spaSTa karavA mATe 'viveka' nAmanI udAharaNa sahitanI vRtti maLe che. A sUtra, vyAkhyA ne vRtti-traNenA kartA hemacaMdrAcAya che. hemacaMdrAcAye` trikTizaSTAddApuruSarrata'mAM darzAvyuM che tema 'yogazAstra' jevA graMthA peAtAne mATe che, jyAre amuka graMthA siddharAjane mATe che tema A graMtha ho' che. AmAM sAmAnya abhyAsIone kAvyazAstrane khyAla ApavAnA hetu rahelA che. AthI ja temaNe judI judI kakSAe)nA abhyAsIone upayAgI nIvaDe mATe 'sUtra' 'svopATInA' tema ja 'vivecUkAr' nAmanI vistRta TIkA ApI che. A bAbata paNa temanA hetune vadhu spaSTa kare che. 'kAvyAnuzAsana'mAM rAjA kumArapALane ullekha nathI. AthI jayasiMha siddharAjanA jIvanakALamAM ja 'siMddhahemazabdAnuzAsana' pachI 'kAvyAnuzAsana'nI racanA thaI haze. AnA ATha adhyAyamAM kAvyanuM prayAjana, kavinI pratibhA, kAvyanA guNadoSa, rasa, bhAva ane guNanA prakArA, zabdAlaMkAra ane arthAlaMkAra, kAvya ane nATakanA prakAreA jevA viSayAnI chaNAvaTa purAgAmI AlaMkArikAnAM avataraNA sahita karI che. AmAM 'ala kAracUDAmaNi'mAM 807 ane 'viveka'mAM 825 ema samagra 'kAvyAnuzAsana'mAM 1632 udAharaNeA maLe che. AmAM pacAsa kavie ane 81 graMthAnA nAmeAllekha karavAmAM AvyA che. A darzAve che ke kaLikALasana hemacaMdrAcAya pAse vizALa graMthasa Mcaya hatA ane 'kAvyAnuzAsana'nI racanA mATe emaNe aneka gra MthAnuM parizIlana karyuM hatuM. AnaMdavana, abhinavagupta, rudraTa, rAjazekhara, mammaTa, dhana...jaya vagere AlaMkArikAnA graMthAnA siddhAMtAnI saMyeAjanA karIne temaNe 'kAvyAnuzAsana'nI racanA karI che. sarvagrAhI zikSAgraMtha banAvavAnA hetune lakSamAM rAkhIne emaNe evI kalpanA karI ke pahelAM vidyAthI 'zabdAnuzAsana' zIkhe, keAzanu jJAna meLave ane pachI kAvyaracanAmAM praveza meLavavA mATe alaMkAragraMthAnI keDI para paga mUke. Ane kAraNe emaNe pUrvAcAryAM karatAM alaMkAranI vyavasthA judI rIte karI che. tene vigate vicAra karIe. kAlakrame jotAM bharata mAtra cAra ja alaMkArAnA vyAkhyA sAthe ullekha kare che. te pachI 'viSNudharmAMttara' purANamAM e zabdAlaMkAra ane sALa arthAlaMkAra maLI kula aDhAra alaMkAra najare paDe che. A pachI bhaTTa ane bhAmaha ADatrIsa alakArA rajU kare che, jyAre daMDI pAMtrIsa ane udbhaTa ekatALIsa alaMkArA batAve che. vAmana tenA 'kAvyAlaMkAra sUtramAM teMtrIsa alaMkAra Ape che, jyAre dhvanine kAvyanA AtmA gaNatA AnaMdavardhana alaMkArAne hArAyaH gaNI tenu mahattva ghaTADI nAkhe che. tyAra bAda rudraDha aThThAvana ane mammaTa tA sAThathI paNa vadhu alaMkArA Ape che. A pachI gaDha jArasa rava nA kartA rUmyaka paMcAtera jeTalA alakArA vyAkhyA ane udAharaNa sAthe rajU kare che. I. sa. 1100mAM thaI gayelA rucyaka pachI 60-70 varSe thayelA hemacaMdra paMcAtera alaMkAramAMthI ogaNatrIsa alakArA ja Ape che. Ama hemacaMdrAcArya alaMkAranA vargIkaraNamAM vadhAre paDatA vistAra na karatAM viSayane ane teTalA saMkSepamAM samAvavA prayatna kare che. teo pAte ja kahe che, "anAca evaitA vidyAH sa kSepavistAravivakSayA navInavIbhavanti tattatkartR kAcocyante / "

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14 hemacaMdrAcAryanA alakAranirUpaNane jotAM prathama teo zAstrAvInamratA upamAne . nirUpe che. teo temAM sAta prakAre batAve che. tyAra pachI upamAM jeTalA sarvavyApaka nahIM, paNa kavisRSTimAMthI nIpajela uakSAnuM nirUpaNa kare che. A pachI upamA karatAM anubhUtinI vadhu utkaTatA dharAvatA rUpaka alaMkAranI vAta kare che. AmAM teo ekaviSayarUpaka ane aneka viSayarUpaka jevA prakAre udAharaNa sahita samajAvI AhAryAvayava ane ubhayAvayavane asvIkAra kare che, jayAre nidarzane alaMkAramAM prativastUpamAM, dRSTAMta jevA alaMkAne sthAne ApavAnI sAthe mammaTanI padArthagA nidarzanAne bhUlI ja jAya che ! vaLI tene atizayoktimAM , sthAna ApI bhAre goTALe pedA kare che. dIpaka alaMkAramAM teo tulyogitA, anya ane mAlAdIpakane svIkAra kare che, paNa kArakadIpakano asvIkAra kare che. jyAre paryAkti alaMkAranI hemacaMdra ApelI vyAkhyA ghaNI ja kilaSTa ane arthasaMdigdhatA janmAve tevI che. je rasagaMgAdharakAra ghaNI ja saraLa ane suMdara rIte Ape che. atizayoktimAM teo ghaNA alaMkAne tenAM aMga banAvI tenuM ghaNuM ja saMkSepamAM nirUpaNa kare che. A mATe teo "vivekamAM kAraNa Ape che, paNa te badhAMne ApaNe svIkArI zakatA nathI. , AkSepa alakAramAM bahu upaprakAromAM na paDatAM teo sAdI vyAkhyA ja Ape che. jyAre sahokti jevA alaMkArane svataMtra sthAna ApavAmAM temanI sauMdaryadaSTi dekhAya che. janA samayathI saMskRta kavione AkarSatA samAsakti alaMkAra sAthenA zleSanA saMbaMdhanI suMdara ane vAjabI carcA teo "viveka'mAM kare che. tyArapachI AvatA vyatireka alakAramAM vizvanAthanI jema aDatAlIsa ke mammaTanI jema cAvIsa prakAro hemacaMdra ApatA nathI. AvA prabhedono vistAra karavo potAnA hetu mATe gya na lAgavAthI teo mAtra ATha ja bheda Ape che, je ucita che. arthAtaranyAsa alaMkAranA nirUpaNamAM temanI mauliktA tema ja aucityadaSTi dekhAI Ave che, jyAre ramaNIya evA sasanTeha alaMkAranI hemacaMdrAcArye ApelI vyAkhyA "rasagaMgAdhara'kAra jagannAthe ApI che tevI ramaNIya te nathI, paraMtu temAM sAdAI ane navInatA te che ja. A pachI apati alaMkAramAM teo vyAkti alaMkArane samAvI le che. tene juduM sthAna ApyuM hota te yogya lekhAta. tevI ja rIte paryAya ane parivRtti baMnene parivRtti nAmanA eka ja alaMkAramAM samAvI le che, temAM paNa bahu aucitya dekhAtuM nathI. vaLI ahIM A alakArane samAvavAnA aucityane siddha karavA jarA sarakho prayAsa paNa nathI karatA. kadAca teo saMkSiptatAnA Agrahane vaza thaIne ja Ama karatA hoya. AthI kaMIka aucityabhaMga thavA chatAM potAnuM nirUpaNa saraLa banavavAne temane yatna che. vaLI soMdarya. daSTie dhyAnapAtra evA sUkSma alaMkArane teo anumAnAlaMkAramAM samAveza karI de che. vaLI hemacaMdrAcArya uktivaicitrya mujaba vividha alaMkArabhedonA prapaMcamAM paDavA nathI cAhatA. ane tethI ja virodha alaMkAramAM ATha jeTalA aMlakAro mUkI temaNe saMkSepa sAvyo che. vaLI chellA alaMkAromAM to "vivekamAM paNa teo vizada carcA karavAne badale jhaDapathI pracalita alaMkAro samajAvatA jAya che. ahIM teo mAtra jUnI paraMparAne vaLagIne abhyAsIone vadhu ne vadhu alaMkArene khyAla ApatA jaNAya che. alaMkAravivecanamAM hemacaMdrAcAryane hetu dilmAtrAne nirdeza karavAnuM jaNAya che. ahIM teo alaMkAranA vivecanane vargIkaraNanA khoTA vistAramAMthI bacAva karavA

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prayAsa karatA hoya tema dekhAya che. te kevaLa siddhAMta ane Avazyaka tattvonI ja carcA kare che. A mATe ja teo alaMkAranA hArdabhUta maLatApaNuM ane napaNane dhyAnamAM laIne te badhAne eka alaMkAranA bhAga tarIke nirUpe che ane bahu bahu te tene eka peTabheda gaNavA jeTalI vizeSatA Ape che. Ama karavAmAM vadhu paDato saMkSepa thaI javAne, keTalAka alaMkAronI mahattvanI vilakSaNatAne anucita gaNatva ApI devAno, eka alaMkAra nIce ApelAM udAharaNamAM bhinnatA jaNAvavAnuM athavA to alaMkAranI vyAkhyA vadhu paDatI sAmAnya banI javAne doSa sevavAno bhaya rahe che. AthI temanuM vargIkaraNa saMpUrNa paNe svIkAryuM te na ja banI zake. aneka alaMkArene eka alaMkAramAM samAvavAnI bAbatamAM potAnI ruci ane amuka prakAranI vyaktigata daSTine hemacaMdrAcArya anusare che, paNa AthI teo pUrvAcAryone anAdara kare che tevuM nathI. teo te temanI vigU maLa' nAmanI vistRta TIkAmAM pUrvAcAryonA RNane vAraMvAra svIkAra karatA jaNAya che. vaLI teo A TIkAmAM potAnA saMkSepane samajAvavA paNa prayatna kare che. Ama anya AlaMkArikanI koI paNa TIkA karyA vinA pitAnI amuka prakAranI ruci temaja vyaktigata dRSTi pramANe alaMkAranuM vargIkaraNa karatA hemacaMdrAcAryanI prazaMsA karI zakIe tema chIe. AmAM hemacaMdrAcArya hetu alaMkAranA vargIkaraNa paddhatimAM sauMdaryadRSTie yA anya prakAre navI vyavasthA. ANavAno nathI, tema ja te temane dAvo paNa nathI. teo to pitAnA viziSTa samAja mATe pUrva vidyAone vizada rIte rajU karatA graMtha taiyAra karavA - mAge che ane emAM kyAreka gauNapaNe emanI pratibhAnuM darzana thAya che kharuM. | hemacaMdrAcAryanI viziSTa kRti che saMskRta ane prAkRta thAzraya. solaMkIyuganI saMskAritAne zabdabaddha karatI gujarAtanI pahelI ane zreSTha gaNAya tevI etihAsika kAvyakRti "zabdAnuzAsananAM sUtronAM dRSTAMta ApavA mATe caulukya vaMzanI kathAne temaNe viSayavastu tarIke rAkhIne thAzraya kAvyanI racanA karI. vyAkaraNa ane ItihAsa emAMthI ', ekasAthe sahajapaNe siddha thAya che tethI yAzraya mahAsabhya tarIke oLakhAya che. mahAkAvyamAM maLe evAM RtuvarNana, rasavarNana ane sRSTivarNana uparAMta nagara, prabhAta, yuddha, yAtrA, nadI, rAtri, parvata ke vivAhanAM varNane paNa maLe che. yAzraya bhadikAvyanuM smaraNa karAve che. pANininA vyAkaraNanA niyamonA udAharaNarUpe rAmAyaNanI kathA laIne bhadi kavie racanA karI e ja rIte "siddhahemacaMdrAbdAnuzAsananA vyAkaraNanA niyamonAM udAharaNa ApavA mATe mULarAja solaMkIthI kumArapALanA samaya sudhInA itihAsane kathAvastu tarIke laIne hemacaMdrAcAryuM thAzrayanI racanA karI. caulukya vaMzanuM Alekhana thayuM hovAthI etihAsika daSTie A kRtinuM ghaNuM moTuM mUlya che ane tethI A kRti "caulukyavaMzatkIrtana' nAma dharAve che. e yuganI sAmAjika, dhArmika ane rAjakIya paristhitinuM mArmika pratibiMba A kAvyakRtimAM jhilAyuM che. saMskRta vAzrayanA 14 mA sarga sudhIno bhAga jayasiMha siddharAjanA jIvanakALa sudhImAM (arthAta vi. saM. 119hmAM) pUrNa karyo haze ema mAnI zakAya. jyAre kumArapALanA caritrane AlekhatuM prAkRta "dayAzraya" eka svataMtra prAkRta mahAkAvya gaNAyuM che.

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vyAkaraNanI viziSTatA darzAvavA mATe racavAmAM AvelA saMskRta vAzrayanA zlokomAM siddharAjanAM parAkramonuM kAvyamaya varNana maLe che, paraMtu kyAreka vyAkaraNa sAthe ItihAsa ke kavitvano meLa besato nathI. ' - saMskRta vAzraya kAvya e gujarAtanI asmitAnuM tejasvI kAvya che. mahAkavi kAlidAse raghuvaMzamAM raghukuLanI kIrtine akSaraamara karI dIdhI te saMskRta ane prAkRta dayAzrayamAM hemacaMdrAcArye caulukyavaMzanI kIrtine akSaradeha Apyo gujarAtI bhASA, gujarAtI saMskAritA ane gujarAtI asmitAno AhalAdaka triveNI saMgama A kRtie racI ApyuM. gujarAtanI ramaNIo, yoddhAo, utsavo, medAnanuM zaurya ane dariyAnuM sAhasa--e badhuM darzAvIne hemacaMdrAcArya dhUmaketunA zabdomAM kahIe to "prajAne mahAna thavAnI jANe haMmezAM dIkSA ApI rahyA hoya tema lAge che."2 0 kaLikALasarvajJa hemacaMdrAcArye pitAnI kalpanAthI sarjeluM eka mahAna gujarAta vAzrayamAM pragaTa thAya che. gujarAtanI samRddhi, vIratA, saMskAritA ane viziSTatAnI guNagAthA gAIne A svapnadRSTA AvatIkAlanA gujarAtanI jhAMkhI Ape che. temAM hemacaMdrAcAryanuM gujarAtI tarIkenuM gaurava, anya dharmo prati audArya ane sAhityAcAryanI uccAzayI bhAvanA pade pade pragaTa thAya che. eka sAcA itihAsakArane chAje te rIte pAyA, purAvA ke AdhAra vinAnI ghaTanAone tyajIne mAtra atihAsika prasaMgonuM Akalana karyuM che. emaNe caulukyavaMzanuM yazogAna karyuM che, paraMtu aitihAsikatAnI bhUmi oLaMgIne nahIM, athavA te atizaktimAM sarI jaIne nahi. koI paNa prasaMga kalpita rIte saryo nathI ke koI paNa kaThopakaMTha jaLavAyelI vAtane yogya saMzodhana vinA svIkArI nathI. kaLikALasarvajJanI saMpradAyAtIta pratibhA dharAzayamAM khIlI UThe che. AmAM vaidika sAhitya, judAM judAM purANo, paurANika AkhyAyikAo ane anya dharmazAstronAM udAharaNo maLe che. yajJa ane devatAone paNa emane sAro evo paricaya che. A bAbato emanI bahuzrutatA ane vyApaka dRSTinI dyotaka gaNAya. saMskRta nyAzrayamAM kavitAnI apekSAe itihAsanuM prAdhAnya jovA maLe che. te prAkata "dayAzrayamAM kAvyatattvanuM prAdhAnya jovA maLe che "siddhahemacaMdrAbdAnuzAsana'mAM sAta adhyAyamAM saMskRta 'krayAzraya"nI racanA thaI, te AThamA adhyAyamAM ApelA prAkRta bhASAnA vyAkaraNanA niyamonA dRSTAMtarUpe prAkRta thAzraya" mahAkAvyanI racanA thaI. rAjA kumArapALanA jIvananI keTalIka ghaTanAo AlaMbana tarIke levAmAM AvI hovAthI A kRtine kumArapArita kahevAmAM Ave che. ATha sarga dharAvatI A kRtinA prathama cha sargamAM mahArASTrIya prAkatanAM udAra ane niyamo darzAvyAM che. bAkInA be sargomAM zaurasenI, mAgadhI, paizAcI, cUlikApaizAcI ane apabhraMza bhASAnAM udAharaNa maLe che. ATha sarganI Azare 747 gAthAmAM aNahilapurapATaNa, jinapratimA, kumArapALanA vijayo, janadharmanA siddhAMtanI gaSaNA tathA zratadevIno kumArapALane apAyela upadeza AlekhavAmAM Avyo che. zratadevIne upadeza je rIte kRtimAM vaNuM levAyo che tenAthI kRtinI kAvyamayatA mahorI UThI che. temAM zAMta, zRMgAra ane vIrasanuM manabhara Alekhana maLe che. vIrasanuM prAdhAnya hovA chatAM

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17 anya rasane tenI sAthe subhaga samanvaya sadhAyo che. bhASAnuM svAbhAvika mAdhurya ane varNanI citrAtmakatA kAvyarasikanA hRdayane sparzI jAya che. vaLI AmAM kavie upamA, ubhekSA, dIpaka, dRSTAMta, rUpaka ane atizayokti jevA alaMkAranI suMdara yojanA karI che. A badhuM joIne ja prAkRta thAzraya'nA TIkAkAra pUrNakalazagaNi AraMbhe ja bolI UThe che caH prAtavyAvAra nu je sAhityasarvasvamivArthabhagayA / sa dvayAzrayaH kAvyapanalpabuddhi yaH vatha mAdA gva nathaH " zabdoe karIne je prAkRta vyAkaraNa che; ane arthanI dRSTie je saMpUrNa sAhityarUpa che-te bahu buddhivALAethI samajAya tevuM dayAzrayakAvya mArA jevAne kayAMthI samajAya ?" A baMneM mahAkAvyamAM paraMparAnusArI suMdara varNana ane alaMkArayojanA jevA maLe che. paraMtu baMnemAM saMskRta mahAkAvyamAM apekSita nAyakanA sarvAgI caritranirUpaNanI zarata A kRti saMtoSe che ema bhAgye ja kahI zakAya. gujarAtanI asmitA, tejasvitA, ane satvazIlatA mATe A kAvyanuM kathAvastu cirasmaraNIya raheze. ApaNe mATe durbhAgyanI bAbata e che ke "saMskRtakathAzraya" mahAkAvyanuM sva. maNilAla nabhubhAI dvivedIe kareluM bhASAMtara Aje aprApya che ane prAkRtakavAzrayanuM gujarAtI bhASAMtara hajI sudhI thayuM nathI. 'triSaSTizalAkApuruSacaritra' eTale tresaTha zalAkApuruSonAM caritra. bhagavAna RSabhadevathI mAMDIne mahAvIra svAmI sudhInA cevIsa tIrthaMkara, bharata, sagara, sanatakumAra, subhUma, hariSeNa jevA bAra cakravartI, kRSNa, tripRSTha, svayaMbhU, datta, nArAyaNa vagere nava vAsudeva, acala, vijaya, sudarzana, AnaMda, rAma ane naMdana vagere nava baLadeva, rAvaNa, prahalAda, jarAsaMdha, bali vagere nava prati vAsudeva ema kula tresaTha zalAkApuruSonAM caritro A * kAvyagraMthamAM AlekhAyAM che. je mahApuruSonA mokSa vize have saMdeha nathI evA prabhAvaka puruSone zalAkApuruSa tarIke oLakhavAmAM Ave che. kumArapALa mahArAjAnI vinaMtI svIkArIne mahAbhArata ane purANenI barAbarI karI zake te 36,000thI vadhu zlomAM lakhAyelo A kAvyagraMtha che. A kAvyagraMthanI racanA anuSNupa chaMdamAM dasa parvomAM karavAmAM AvI che. prathama parvamAM RSabhadeva tIrthakara ane bharata cakravatanuM jIvana varNavAyuM che ane chellA dasamA parvamAM mahAvIra svAmInuM caritra vigate nirUpAyuM che. vizALa sAgara jevA A graMthamAM mahApuruSonAM caritro uparAMta bIjI aneka nAnI-moTI paurANika AkhyAyikAo che. ItihAsa ane tatvajJAna, dhArmika ane sAmAjika utsa, rItarivAjo, dezasthiti, lokonI rItabhAta ane gujarAtanI paristhiti vagerenuM tAdaza nirUpaNa thayuM che. zrI motIcaMda kApaDiyAe noMdhyuM che ke A graMtha sAvaMta vAMcavAmAM che te saMskRta bhASAnA AkhA kezane abhyAsa thaI jAya tevI enA racayitAe goThavaNa karI che. 21 "triSaSThizalAkApurUSacaritra' eTale jaina kathAnako, ItihAsa, paurANika

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18. kathAo, jaina saMpradAyanA siddhAMto ane tattvajJAnane sarvasaMgraha. yAzraya karatAM A graMthamAM racayitAe vizeSa vaividhya sAdhyuM che ane AnI racanA uttarAvasthAmAM thaI hovAthI eka prakAranI prauDhatA paNa temAM jovA maLe che. AnI prazastimAM mahArAjA kumArapALe zrI hemacaMdrasUrine nIce pramANe vinaMtI karI : pUrve mArA pUrvaja siddharAjanI bhaktiyukta yAcanAthI Ape vRttithI yukta evuM sAMga vyAkaraNa raceluM che, temaja mAre mATe nirmaLa gazAstra raceluM che ane lokone mATe ThavAzrayakAvya, IdanuzAsana kAvyAnuzAsana ane nAmasaMgraha pramukha bIjA zAstro paNa racelAM che. he svAmI, je ke tame svayameva lokonA upara upakAra karavAne arthe sajaja thayA che, tathApi mArI prArthanA che ke mArA jevA manuSyone pratibodha thavAne mATe Apa triSaSThizalAkApuruSonAM caritane prakAza karo."22 A rIte dharmopadezanA prayojanathI graMthanI racanA hemacaMdrAcAryo karI che. uttarAvasthAmAM A virATa graMtha racava te koI sAmAnya bAbata nathI. dhArmika dRSTie AmAMthI janadharma, tattvajJAna ane praNAlIne paricaya prApta thAya che. te etihAsika dRSTie paNa dasamA parvanA be vibhAgo atyaMta upayogI che. chaMda, alaMkAra athavA kAvyazAstra ke zabdazAstranI daSTie A mahAkAvya abhyAsIone mabalaka sAmagrI pUrI pADe che. kavinA mukhethI kAvyapaMktio chaMdobaddha vANImAM keTalI saraLa ane pravAhI rIte vahetI haze tenI pratIti A mahAkAvya karAve che. zrI madhusUdana modI noMdhe che, "hemacaMdrAcAryanuM kalikAlasarvajJanuM biruda A ekalo graMtha paNa siddha karI zake evo e vizALa, gaMbhIra, sarvadarzI che."23 triSaSThirazalAkApuruSacaritranI racanA karyA pachI hemacaMdrAcArye tera sargamAM pariziSTaparvanI racanA karI. A graMthamAM emaNe pUrvAcAryoe racelA graMthane AdhAra laI AmAMnI ghaNI mAhitI ekatrita karI lIdhI che. AmAM bhagavAna mahAvIranA nirvANa pachInA sudharmasvAmI, jaMbusvAmI, bhadrabAhusvAmI, vaja svAmI vagere jenaparaMparAnA sAdhuone vRttAMta bIjI aneka nAnImoTI kathAo sAthe varNavavAmAM Avyo che. zreNika, saMprati, caMdragupta, azoka vagere rAjaene ItihAsa emaNe temAM gUMthI lIdhe che. "triSaSTizalAkApuraSacaritra'nAM dasa 5rva pachI ene ja anusaMdhAnamAM e ja zailIe lakhAyelAM A caritrone graMthakartAe 'pariziSTaparva' tarIke oLakhAvyAM che. pra. yAkebI A graMthane sthavirAvali' tarIke oLakhAve che. paraMtu sAmAnya rIte "pariziSTaparva' tarIke te vadhu jANItuM che. AmAMnAM kathAnako hemacaMdrAcAryuM anya graMthamAMthI lIdhAM che, paraMtu ene kAvyane mAdhurya ane kAvyanuM svarUpa hemacaMdrAcAryuM ApyuM che. jaMbusvAmIthI AraMbhI vajasena sudhInA paTTadharonI kathA ane AnuSaMgika etihAsika kathAnako padyarUpe hemacaMdrAcAryuM ApyAM che, je temanuM asAdhAraNa padyaracanAkauzala darzAve che. AmAM samAviSTa keTalIka lakathAo ane amuka dRSTAMto atyaMta rasadAyaka che. jana paTTadharonA ItihAsanI dRSTie paNa tenuM mahattva che. anuchupa chaMdamAM kula 350 zloka ApyA che. jaMbusvAmI ane sthaLabhadranAM caritro dhyAnapAtra che. AmAM mAtra AcAryonI nAmAvali ApavAne badale ene saMbaMdhita nAnI-moTI kathAo paNa mUkI che.

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19 'pramAmImAMsA' e hemacaMdrAcArya nA pramAzAstra vize pAMca adhyAyane graMtha che. AmAM pramANulakSaNa, pramANavibhAga, parAkSalakSaNa, parArthAnumAna, hetvAbhAsa, vAdalakSaNA vagerenI pAribhASika carcA jaina sUtrasiddhAMtA ane jainanyAyazAstrane lakSamAM rAkhIne karavAmAM AvI che. A graMtha emanA samayamAM vAdAnuzAsana tarIke eLakhAtA hatA. tenA para pAte ja TIkA lakhI. joke atyAre teA khIjA adhyAyanA prathama Aphrika sudhInA bhAga ja prApya che. A kRti apUrNa hovAne kAraNe zrI hemacaMdrAcAryanI chellI kRti haze tevu anumAna thaI zake kharuM ? leAkahitanI dRSTie racAyelA A graMthanI sapUrNa prata prApta thAya tA Mye darzInanuM hemacaMdrAcAya nA jJAnanu navanIta pAmI zakAya. siddhasena divAkara ane haribhadrasUrinI satyazeAdhaka dRSTi hemacaMdrAcAya mAM hatI enI pratIti A graMtha karAve che. zrI madhusUdana meAdI vAdAnuzAsana' ane 'pramANamImAMsA' e baMne kRtie eka hAvAnI saMbhAvanAneA saketa kare che.24 sUtrazailIe racAyelA graMthane akSapAda gautamanAM nyAyasUtro pramANe AphrikAmAM vaheMcI dIdhA che. pati sukhalAlajIe . hemacaMdrAcAryanI 'pramANamImAMsA'nuM samatha saMpAdana karyu che. hemacaMdrAcArya nI 'pramANamImAMsA'mAM purAgAmI AcAryAM sAthe jyAM samati hoya tyAM emanAM vacaneAmAM pheraphAra karavAnI emanI lekhanapraNAlI nathI. jyAM purAgAmI AcAryAMnAM vidhAnamAM sudhArAvadhArA karyAM che tyAM emanI vedhaka dRSTine paricaya maLe che. sIdhI, saraLa ane saceTa zailImAM lakhAyeleA pramANamImAMsA'ne A graMtha jaina nyAyanA abhyAsIene mATe AzIrvAdarUpa gaNAya. AmAM anekAMtavAda tathA nayavAdanuM zAstrIya nirUpaNa ApaNuM dhyAna kheMce che. paramatasahiSNutAnI dRSTi najagata ane tarka sAhityane 'pramANamImAMsA'mAMthI sAMpaDe che. saMpradAyanI vRddhi arthe lakhAyeleA A graMtha e rIte saMpradAyAtIta banI jAya che. yuvAna vayamAM ajJAtavAsane kAraNe kumArapALane aneka sAdhuoneA samAgama thaye ane tethI yeAga para prIti jAgI. pacAsa varSanI vaye gAdI para AvelA kumArapALanI yegazAstranI jijJAsAne paritRpta karavA mATe hemacaMdrAcArye yAgazAstra'nI racanA karI hatI. graMtharacanAnuM nimitta kumArapALa hovA chatAM tenA hetu teA bhavyajatene khAdha maLe'25. tevA rAkhavAmAM AvyA ane tethI saraLa bhASAmAM racaka dRSTAMta sAthe peAte tenI vistRta TIkA racI. zAstra, sadgurunI vANI ane AtmAnubhava-e traNa yogazAstra'nI racanAnAM sAdhunA banyAM. AcArya anubhavasiddha ane zAstranizcita mArga ja darzAve e rIte hemaca'drAcAye A zAstranI racanA yeAgasiddhAMtane vizvasanIya rIte pratipAdana karavAnI pratijJA sAthe karI. gRhasthajIvanane utkarSa kAraka kramamAMthI pasAra karI tene cegamaya jIvanamAM laI javuM te yAgazAstraneA hetu che. hemacaMdrAcAye tenA mAnarUpa rAcaka upadeza aneka pracalita vArtAo gUMthIne ApyA che. upadezanI vyApaktA ane sarvagamyatAe A graMthane anyadhamI emAM paNa priya banAvyA che. A ceAgazAstra' e. bhAgamAM vibhakta che. ekathI cAra prakAzanA enA prathama bhAgamAM gRhasthane upayegI evA dhanA upadeza karavAmAM AvyA che. khIjA bhAgamAM arthAta pAMcathI bAra prakAzamAM prANAyAma Adi yAganA viSayAne nirdeza karavAmAM AvyA che. A bAra prakAzamAM 1013 zlokA mUkavAmAM AvyA che. hemacaMdrAcAye 'yeAgazAstra para pAte ja vRtti lakhI che, ane temAM emaNe mahAbhArata,

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manusmRti, upaniSado vagere maMthanAM avataraNe ApyAM che. pitAnA guru devacaMdrasUrinA graMthamAMthI paNa avataraNo lIdhAM che. joke Avo kaI graMtha hAla upalabdha nathI. A yogazAstrane adhyAtmopaniSada kahevAmAM Ave che. A yogazAstramAM vividha dRSTAMte sahita . ganA viSayanuM saraLa ane rocaka nirUpaNa maLe che. mArgAnusArInA pAMtrIsa guNo, simyakatvanAM lakSaNe, mahAvrata, aNuvrata, saMsAranuM svarUpa, kaSAyo, bAra bhAvanA, maitrI vagere cAra bhAvanA; darzana, jJAna ane cAritryanI ekatA, svapno, parakAyApraveza jevI siddhio tathA yama, niyama, prANAyAma, dhAraNA, dhyAna Adi viSayonI vizada carcA - karavAmAM AvI che. vaLI pataMjalinA "aSTAMgayogane sAdhuonAM mahAtra temaja gRhasthonAM bAra tratAnI sAthe sumeLa sAdhyo che. A kRtine aMte kaLikALasarvajJa pitAnA AtmAne ke mAmika upadeza Ape che ! 'tatAnA ramezvara pa vAna mA - prasAruM nathaM- . ' ' staistaistattadupAyamUDha bhagavannAtman kimAyAsyasi / hantAtmAnamapi prasAdaya manAnyenAsatAM sauMpadaH sAmrAjya' parame'pi tejasi tava prAjya samujjRmbhate / / ' / he upAyamUDha, he bhagavAna, he Atmana, paramezvarathI judA judA bhAve mATe zA mATe zrama karyA kare che? jo tuM AtmAne thoDo prasanna kare to A saMpattio zI 'visAtamAM che ? tArA parama tejanI aMdara ja vizALa sAmrAjya vyApI raheluM che.26 jena tattvajJAna ane jana AcArane darzAvatA "gazAstra graMtha rAjA kumArapALane khUba gamI gayo hato. potAnA jIvananA aMtakALa sudhI emaNe e niyama rAkhyAnuM kahevAya che ke savAre 'yogazAstra' graMthane pATha-svAdhyAya karyA pachI ja dinacaryAne AraMbha karatA. ke pataMjalinA yogasUtra" ane hemacaMdrAyenA yogazAstramAM viSaya, vicAra ane AlekhananI bhinnatA hovA chatAM e baMnenuM sAmya tulanAtmaka abhyAsano viSaya banI rahyo che. : hemacaMdrAcArya pAsethI tetra prakAranI keTalIka racanAo maLe che. keTalAMka stotra bhaktithI - A che to keTalAMka takeyukta prauDhithI lakhAyelAM nArikelapAka samAM oNtra che. hemacaMdrAcAryanI stotraracanAmAM lAgaNIno udraka ja nathI, balake utkaTa lAgaNI sAthe jJAnIne chAjato saMyama sumizrita thayela che. AmAM emanI daDha zraddhA paNa pratIta thAya che. emane emanI A zraddhA tattvajJAnanI UMDI samaja ane adhyAtma anubhavathI rasAyelI che ane AthI teo agavyavacchedikAkAviMzikA'mAM kahe che : mA kahe che : he vIra, kevaLa zraddhAthI tArA pratye pakSapAta nathI ke kevaLa Sane lIdhe parasaMpradAyI pratye aruci nathI; yogya rIte AtmatvanI parIkSA karyA pachI ja sarvazaktimAna evA tamAre Azraya lIdhe che"27

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21 Ama UMDA manana ane takanI kasoTIe emaNe jinadarzananI parIkSA karI che ane pachI ja ene prabhAva gAyo che. "agavyavacchedikAkAtrizikA' ane "anyayogavyavacchedakAtrizikA nAmanI be dhArniMzikA lakhI che te siddhasena divAkaranI evI kRtionI racanAnI zailIe lakhI che.32 zlekanI A racanAomAM baMnemAM 31 zloka upajAti chaMdamAM ane chelle zloka zikhariNI chaMdamAM che. A baMnemAM bhagavAna mahAvIranI stuti ApavAmAM AvI che. AnuM stutinI daSTie jeTaluM mahattva che tethI vizeSa mahattva emAMnA kAvyatva mATe che. A baMne batrIsIo tattvajJAnathI garbhita che ane temAM judAM judAM darzananI jhINavaTabharI samIkSA hovAthI buddhivAdIone te vizeSa game che. tenuM racanAkauzala ane bhASAlAlityA paNa dhyAna kheMce che. "ayogavyavacchedikAThAtrizikA'mAM emaNe jainadarzananI vigatapUrNa ane vizeSatAbharI mahattA darzAvI che. emaNe kahyuM che ke vItarAgathI caDhiyAtuM koI darzana nathI ane anekAnta vinA bIjo koI zreSTha nyAyamArga nathI. A stotramAM anya matavAdIonA zAstrane sadoSa TharAvIne tejasvI vANImAM jinazAsananI mahattA darzAvI che. A stotranA aMte AcArya emanI samadarzitA vyakta kare che ane jinazAsana ja prAmANika heIne tenuM gaurava darzAve che. AmAM saraLa ane madhura zabdomAM bhagavAna mahAvIra pratyenI bhakti ane jinazAsananI guNaArAdhanA karavAmAM AvI che anyayogavyavacachedAviMzikAmAM bhagavAna mahAvIranA atizayo varNavIne pachI nyAya, vaizeSika, mImAMsA, vedAnta, sAMkhya, bauddha ane cArvAka e anya darzananI samIkSA karyA pachI jainadarzananA svAvAdanI mahattA darzAvI che. A kRti upara 14mI sadImAM maliSeNe syAdavAdamaMjarI' nAme TIkA lakhI je A stotranI dArzanika prauDhine sacoTa rIte batAvI Ape che. jenasiddhAMtanA abhyAsIo mATe A "syAvAdamaMjarI'nuM ananya mahattva che. A baMne dhAtrizikA karatAM "vItarAgastotra'ne prakAra judo che. vItarAgastotra'mAM bhaktibhAvathI UchaLatuM hRdaya pragaTa thAya che. vIsa vibhAgamAM vaheMcAyelA "vItarAgastotranA dareka vibhAgane "prakAza" evuM nAma ApavAmAM AvyuM che ane enA vIsa prakAzamAM kula 188 zleka che. AmAM kyAMka kyAMka hemacaMdrAcAryanI dArzanika pratibhA pragaTe che, paNa mukhyatve te emAM bhaktahRdaya ja pragaTa thAya che. A stotranI racanA kumArapALa rAjA mATe karI hatI. vItarAgastotra' bhaktinuM eka madhura kAvya banI gayuM che. bhaktinI sAthe jenarNana paNa temAM anusthata che. emanI samanvayAtmaka ane vyApaka dRSTino paricaya paNa thAya che. AmAM rasa, AnaMda ane Arjava che. eka sthaLe teo kahe che : - "he nAtha, sadAya mArAM netro ApanA mukhanA darzanathI prApta thatA sukhanI lAlasAvALAM thAya; mArA be hAtha tamArI upAsanA karanArA, ane mArA kAna sadAya tamArA guNane sAMbhaLanArA thAva !" kuti hoya teya paNa, tArA guNane grahaNa karavA pratye je mArI A vANI utkaMThita thAya te te vANuM kharekhara zubha hajo ! bIjA prakAranI vANIno zo upayoga che!

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- : huM Apane bhUtya chuM, dAsa chuM; kiMkara chuM; "sAruM ema kahIne he nAtha, tuM * mAre svIkAra kara ! AnAthI vadhAre huM kahetA nathI!"28 A AkhuMya stotra anuSyapa chaMdamAM vahe che ane bhaktino eka madhura anubhava karAve che. AthI ja tetra sAhityamAM A hRdayasparzI stotra UMcuM sthAna dharAve che. je mahAdeva viraktivALA hoya, vItarAga hoya to te amAre mana jina ja che evA bhAva sAthe kalikAlasarvajJa hemacaMdrAcAryanuM anuSyapa ane AryA chaMdamAM lakhAyeluM 44 zlokanuM A stotra agAunAM traNa stotra jevI prauDhi dharAvatuM nathI. Ano chelle zleka AryA chaMdamAM lakhAyelo che. haribhadrasUrie mahAdevASTaka lakhyuM hatuM e ja praNAlIne anusarIne hemacaMdrAcArye A ja stotra lakhyuM hoya e saMbhavita che. mahAdevanuM svarUpa kevuM hovuM joIe te vividha lakSaNe vaDe darzAvyuM che. siddharAja. hemacaMdrAcArya somanAthanA maMdiramAM gayA hatA tyAre Ano chevaTano zloka somanAthanI pUjA vakhate kahyo hato tema prabaMdhakAranuM mAnavuM che. A zleka che ? 'bhava bIjAkurajananAM rAgAdyAH kSayamupAgatA yasya / brahmA vA viSNurvA, harI jinA vA namastasmai / janmarUpI bIjanA aMkurane janma ApanArA rAgAdi jenA kSaya pAmyA che te brahmA, viSNu, ziva ke jina tene namaskAra hajo !29 A uparAMta 35 zlekanuM "salAhaMta stotra maLe che, jemAM mukhyatve tIrthakaronI stuti che. A badhI kRtio uparAMta "ahaMnAmasamuccaya' "ahaMnIti' jevI keTalIka saMdigdha kRtio hemacaMdrAcAryane nAme caDelI maLe che temaja anekArthazeSa", "pramANazAstra'. zeSasaMgrahanAmamAlA', "saptasaMdhAna mahAkAvya jevI kaLikALasarvajJanI racelI gaNAtI anupalabdha kRtio kaI saMzodhakanI rAha joIne beThI che. A samaye paM. becaradAsajInAM A vacana yAda Ave che : - "emaNe racelA keTalAka apUrva graMtha te Aje maLatA paNa nathI e AjanA gujarAtIne zaramAvanAruM nathI ? je mahApuruSe aneka graMtho lakhI gujarAtanI, gujarAtanA rAjAnI ane vidyAnI pratiSThA vadhArI temanA graMthane jatanathI jALavI-sAcavIsaMbhALI rAkhavA jeTaluM paNa sAmarthya AjanA A bekadara gujarAtIe khoI nAkhyuM che; eTaluM ja nahi paNa A jainanAmadhArIo-jeo temanA pAkA anuyAyI hovAno phake rAkhe che temane paNa tenI kyAM paDI che ?" hA, eTaluM kharuM. AcAryane nAme be nagArAM, be zaraNAIo jene jarUra vagaDAvavAnA ane kokavAra moDhAM paNa mIThAM karAvavAnAM, paNa temanI akSarasaMpatti kyAM kema daTAI che teno bhAva sarakhe paNa pUchaze kharA ?"30

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23 I. sa. 1939nI 9mI eprila ane ravivAre pATaNamAM yeAjAyelA hemasArasvata satranA pramukhasthAnethI vaktavya ApatAM zrI kanaiyAlAla munazIe kahyuM hatu ke have bhaMDArAmAM bhareluM jJAna duniyAbharamAM pharatuM karavAnuM che. 3 1 : kaLikALasaOna hemacaMdrAcAryanI sAhityasAdhanA jotAM jaNAya che ke teo sa MskRta, prAkRta ane apabhraMza bhASAnA mahAna sarjaka, saMgrAhaka ane saMyAjaka hatA. emanI racanAomAM eka bAju potIkI asmitA, sAlakIyuganI giramA ane sarasvatIpUjakanI yuyutsA pragaTa thAya che teA khIjI bAju ta, vicAra, vyAkaraNa, sAhitya, darzana sudhIne vyApa maLe che. kavi, saMpAdaka, kezakAra, vyAkaraNazAstrI, itihAsakAra ane samAjasudhArakI mAMDIne yAganAM UMcAM zikhare sudhI emanI dRSTi phelAyelI che ane badhe ja emanI pratibhA sama paNe vihare che. emanA vipula graMthabhaMDAra vizALa nAkAza ja lAge. emanI kRtie eTalI badhI che ke koI eka vyakti AjIvana nahi balke keTalIye vyaktie ekasAthe maLIne jIvanabhara saMzAdhana kare eTalu racanAsAmarthya emAM che. kaLikALana hemacadrAcAnuM gaMbhAra jJAna, ucca sAdhutA, sva-parazAstromAM pAraMgatatA, vyavahArakuzaLatA ane rAjanaitika dakSatA dRSTigAcara thAya che. emaNe vidvattA sAthenI sAdhutAnI UMcIM ki'mata aMkAvI. hemacaMdrAcAya nA ziSya devacaMdranA zabdomAM kahIe tA vicAramAridhina thama ragiri zrI dematradronuH / " che. vi. saM. 1229mAM kaLikALasajJa hemacaMdrAcArya kALadhama pAmyA. e aMge 'kIti kaumudI'nA racayitA sAmezvara kahe che, "vaiduca vipatAzraya. khritasi zrIhemacandre vim / " arthAt hemasUrinA svargavAsa thatAM vidvattA AzrayavihANI banI jAya che. 84 varSanI vaye kaLikALasana hemacaMdrAcArye emanuM akSarajIvana sa MkelI lIdhuM, paraMtu emanuM vipula akSarajIvana jotAM AdarapUNaeN Azcarya sivAya bIjo koI bhAva thatA nathI. sadabhasUci 1. hemacaMdrAcArya nuM ziSyamaMDaLa' le. bhAgIlAla ja. sAMDesarA, zrI haima sArasvata satra ahevAla ane nibaMdhasaMgraha', pR. 122. 2. hemacaMdrAcAya ", le. 5. khecaradAsa dozI, pR. 110, 3. 'zrI hemacaMdrAcArya', le. dhUmaketu, tRtIya AvRtti, pR. 167. 4. zrImad hemacaMdrAcArya', le. zrI meAhanalAla dalIcaMda desAI, zrI haima sArasvata satra: ahevAla ane nibaMdhasaMgraha', pR. 74. 5. zrI hemacaMdrAcAya ', le. dhUmaketu, tRtIya AvRtti, pR. 1para. 6. AcArya hemacaMdrasUri : temanI sagrAhI vidvattA' le. da. khA. kRSNalAla me. jhaverI, zrI haima sArasvata satra : ahevAla ane nibaMdhasaMgraha' pR, 203,

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7. zrI haima sArasvata satra : ahevAla ane nibaMdhasaMgraha', pR. 27. 8. zrI hemacaMdrAcArya',' le. dhUmaketu, tRtIya AvRtti, pR. 7, 8. 9. sAmaprabhaviracita svIpanavRttiyukta zatA kAvyaH (prAcIna sAhityeAddAra graMthAvali : graMtha r. munizrI caturavijaya saMpAdita prakAza sArAbhAI navAba) pR. 124 by Professor Dr. G. Buhler, 10. The Life of Hemachandracharya forward, P. XIV 11. zrImad hemacaMdrAcAryanI kRti', le. meAtIcaMda giradharalAla kApaDiyA, zrI haima sArasvata satra : ahevAla ane nibaMdhasaMgraha' pR. 109, 12. ejana, pR. 180, 13. * The Life of Hemachandracharya' by Prof. Dr. G. Buhler, forward, P. XIV 14. prAcIna gujarAtI chaMdo' eka aitihAsika samAleAcanA, le. rAmanArAyaNa vi. pAThaka 15. bAvA dematra' che. OMoN. vi. mA. pusA vara, pR. 100 16. siddhahemagata apabhraMza vyAkaraNa', saMpA. harivallabha bhAyANI, pR: 22. 17. hemasamIkSA', le. madhusUdana meAdI, pR. 67. 18. * The Desinamamala of Hemachandra by R. Pischel, Introduction II, P. 31. The Desinamamala of Hemachandra, by R. Pischel, Glossary, P. 1-92. 20. zrI hemacaMdrAcArya', le. dhUmaketu, tRtIya AvRtti, pR. 69 21. hemacaMdrAcAryanI kRtie' le. meAtIcaMda gi. kApaDiyA, prasthAna' vaizAkha 1995, pR. 54 19. 22. triSaSThizalAkApuruSacarita', pava` 10, aMtya prazastimlAka 18-19 23. 'hemasamIkSA' le. madhusUdana meAdI, pR. 290, 24. ejana pR. 201. 25. ejana pR. 2500 26. yogazAstra' prakAza-12, zlAka-55. 27. 'ayeAgavyavacchedikA dvAtrizikA' zloka 26. 28. vItarAgastava', prakAza-10, zlAka-6, 7, 8. 29. meruttuMga : prabaMdhaciMtAmaNi : prakAza-4, pRSTha-85, (sidhI sIrIjhanI AvRtti). 30. hemacaMdrAcArya' le. 5. khecaradAsa dozI, pR. 43-44. 31. zrI haima sArasvata satra: ahevAla ane nibaMdhasaMgraha, pR. 46.

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gujarAtanA dhArmika-sAMskRtika jIvanamAM hemacaMdrAcAryanuM pradAna prA. hariprasAda ga. zAstrI saMmAnya pramukhazrI, adhyApaka mitro, sajajano ane sannArIo, vi. saM. 1145nI kArtikI pUrNimAe janmelA zrI hemacandrAcAryanA janmane hAla 900muM varSa cAle che, je AvatI kArtikI pUrNimAe arthAt navembaramAM pUruM thaze. jeoe bhAratabharanA dhArmika, sAhityika ane sAMskRtika jIvanamAM ciraMjIva ane gaNanApAtra pradAna karyuM hoya tevA je mahAnubhAva gujarAtamAM thaI gayA teomAM hemacandrAcArya suprasiddha che. dharma ane darzana, vidyA ane sAhitya temaja samAja ane saMskRtinAM kSetromAM vipula ane agAdha pradAna karanAra e vibhUtinI janmazatAbdI zatake zatake UjavAya e samucita che. zrI hemacandra navazatAbdI vyAkhyAnamALAmAM vyAkhyAna ApavA mATe A saMsthAnA saMcAlakoe mane ApelA nimaMtraNa mATe huM teono AbhArI chuM. e aMgenA nimaMtraNa patramAM mArA vyAkhyAna mATe gujarAtanA dhArmika-rAjakIya jIvanamAM hemacaMdrAcAryanuM pradAna" e viSaya sUcavavAmAM Avelo, paraMtu meM emAM keTalAka sudhAre sUcavyuM, je saMcAlakoe khuzIthI svIkArI lIdhela. hemacandrAcAryuM gujarAtanA mahArAjAdhirAja jayasiMhadeva tathA kumArapAla jevA mahAna rAjavIo para vipula prabhAva pADelo ne rAjA #Ahya jAraNa e nyAye e prabhAva e rAjavIonA AcAra tathA Adezo dvArA samasta prajAmAM vattAochA aMze prasarelo e kharuM, paraMtu A samagra prabhAva rAjAnA tathA prajAnA sAMskRtika jIvanamAM prasarelo, rAjakIya-rAjanaitika jIvanamAM nahi. AthI meM A vyAkhyAnanA zIrSakamAM dhArmika-rAjakIyanA sthAne dhArmika-sAMskRtika zabda prajyA che. - hemacaMdrAcArye samakAlIna rAjavIo, teonA amAtyo temaja potAnA paTTaziSyo para pADelA prabhAva aMgenA aneka prasaMga prabaMdhasaMgrahomAM tathA caritAtmaka kRtiomAM ' nirUpAyA che; sAthe sAthe e rAjavIoe karelAM vividha sukRtonuM temaja hemacandrAcAryuM tathA emanA ziSyae karelAM sAhityika pradAnonuM paNa nirUpaNa karAyuM che, paraMtu sUri tarIke hemacandrAcArye samakAlIna jana para, vizeSataH zrAvako para ke pratyakSa prabhAva pADelo tenI hAla ApaNane jANa nathI. hemacandrAcAryane vipula tathA agAdha jJAnano avara ane aNamola vAraso ApaNane emanI vividha sAhityika kRtio dvArA prApta payA che. paraMtu gujarAtanA sAMskRtika jIvanamAM ya emanuM pradAna gaNanApAtra hatuM. Ama te "sAMskRtika zabda eTale vyApaka artha dharAve che ke dhArmika pAsAne ya emAM

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samAveza thaI jAya, paraMtu sAMskRtika jIvanamAM e sUrinuM pradAna vizeSataH dhArmika kSetre rahelu hAI ApaNe ahIM dhArmika kSetranI savizeSa samIkSA karIe. hemacandrAcAya nA janmasamaye gujarAtamAM mukhyatve e dha saMpradAya pracalita hatA-- hiMdu ane jaina. hiMdu dharmAMmAM yajJapradhAna vaizvika-zrauta para parA ghaNI sImita thaI gaI hatI te paurANika paraMparAnA zaiva, zAkta, bhAgavata, saura Adi bhaktipradhAna saMpradAya leAkapriya hatA. bauddha dharmAMnA have ahIM sadaMtara leApa thayA hatA. jyAre jaina dharmanA bahALe pracAra thayA hatA. tratA, utsaveA, madirA ane tIrthAMnA baMne dharma saMpradAyAmAM mahimA hatA. sAlakI rAjAe kuladharmAMthI zaiva hatA. tee parama-mAhezvara' kahevAtA. jaina sa'pradAyamAM zvetAMbarA tathA digaMbaro vacce ane caityavAsIe tathA suvihitA (upAzrayavAsIo) vacce vAda-vivAda thatA. dharma custa hiMdu jenA pratye ane dharmacusta jaine hiMdue pratye pU graha dharAvatA, paraMtu aMte saMpradAyAmAM paraspara sadbhAva tathA samabhAvanI vizALa dRSTi dharAvatA mahAnubhAve paNa hatA. viNakAmAM zrAvakA ane pesarI vacce lagnasabaMdha baMdhAtA. khuda caMgadeva (hemacaMdrAcArya)nA pitA cacca pesarI-mAhezvarI hatA, jyAre emanAM mAtA pAhiNI tathA mAmA nemi zrAvaka hatAM. caMgadeva dIkSA laI sAmacandra thayA te guru devacandrasUri pAse zikSaNa laI tarka, zikSaNa ane sAhityamAM niSNAta thayA. vaLIbrAhmI devInI kRpAthI teo siddhu-sArasvata thAya. pachI sUripada pAmI e hemacandrAcArya thayA. teo bhAratIdevInI puruSarUpa dvitIya mUrti manAtA. prabhudhamrathAmAM tathA caritaprathAmAM hemacandrAcAye samakAlIna guja rezvara jayasi deva tathA temanA uttarAdhikArI kumArapAla para je dhArmika tathA sAMskRtika prabhAva pADo tenA aneka prasa`ga nirUpAyA che. prabhAcandrAcAya -racita pramA~rita'mAM aMtima carita hemacandrasUrinuM nirUpAyuM che. emAM siddharAja jayasiMha sAthenA emanA milananA e neoMdhapAtra prasaMga ApelA che. eka divasa rAja gajArUDha thaI nagaracaryAM karatA hatA, tyAM temaNe mAnI bAju para dukAna pAse UbhelA hemacandrane joyA. rAjAne thayu, zuM A mUrtimAna dharmo che? TekarA pAse hAthIne rokIne rAjAe emane kaMI kahevA vinaMtI karI. teA AcAye kahyuM : kAraya prasara siddha ! hastirAjamazaGkitam / trasyantu diggajAH ki N tairbhU stvayaivAddhatA yataH // (he siddha, gajarAjane niHzaMka cAlavA de. diggajo bhale trAsa pAme, tenI zI paravA ? kemake pRthvIne tame ja dhAraNa karI che.) suna rAjAe prasanna thaI kahyuM, Ape 'mezAM mArI pAse AvatA rahevuM. Ama A prathama mulAkAtathI siddharAjane hemacandrAcAnA satsaMgane nityalAbha thayA. bIjo prasaMga che siddharAja mAlavadeza jatI pATaNa mAchA pharyAM tyAre hemacaMdrAcAye rAjavIne ApelI AziSanA. AcAye kahyuM, he kAmadhenu, tArA gAmaya-rasathI bhUmine

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lIpI kADha. he ratnAkara, tuM motIone svastika racI de he candra, tuM pUrNa kuMbha thaI jA. he diggaja, kalpatarunAM patro laI sva-kare vaDe tame toraNa racI do. siddharAja pRthvI jItIne Ave che, Avo arthadhana leka sAMbhaLI saMtuSTa thayelA rAjA sUrine potAnA prAsAdamAM vAraMvAra teDAvavA lAgyA. sUri ane samrATanA A saMparkanuM prathama suphala che "siddhahema zabdAnuzAsana'. avaMtinA graMthabhaMDAramAMthI Avela 'ja-vyAkaraNa" joI rAjAnI preraNAthI kAzmIranA jJAnabhaMDAramAMthI ATha vyAkaraNa graMtho maMgAvI hemacaMdrAcArye taiyAra karelA e adbhuta vyAkaraNa graMthanuM rAjAe bahumAna karI 300 lahiyAo pAse enI nakale utArAvI te bhAratavarSanA sarva pradezomAM mokalI ApI-kacchathI kAmarUpa ane nepAlathI siMhala sudhI. kAkala nAme kAyasthane enA adhyApaka nImyA ne teo dara mAsanI jJAnapaMcamIe vidyArthIonI parIkSA letA; ne rAjA vidyArthIone vividha InAmathI navAjatA. pmAvatarita'mAM Apele eka trIjo prasaMga noMdhapAtra che. hemacaMdrAcAryonA parama ziSya rAmacandra caturmukha jinAlayamAM neminAthacaritamAM pAMDavoe AhaMta dIkSA lIdhAnI vAta karI. AthI kupita thayelA vipree rAjA pAse phariyAda karI. rAjAe hemacaMdrAcAryane teDAvyA ne pUchyuM ke pAMDavoe AhaMta dIkSA lIdhelI ? AcArye kahyuM, "mahAbhAratamAM vyAse pAMDavo himAlaya gayAnuM jaNAvyuM che, jyAre amArAM zAstromAM pAMDee AhaMta dIkSA lIdhI jaNAvI che. paraMtu jena zAstromAM kahelA pAMDavo e pAMDavothI bhinna hoI zake; rAjAe pUchayuM, zuM pAMDavo ghaNA thaI gayA ? sUrie ".mAratamAMthI havAlo ApI kahyuM ke "bhISma so thaI gayA, pAMDavo traNa, droNAcArya hajAra ne karNa asaMkhya." mahAmAratanI samIkSita AvRttimAM A zloka (satra mISNAtuM ghaM) prAcIna Tharyo che ' ke prakSipta te jovuM joIe. e. game te hoya, syAdvAdanI dRSTie rAma, pAMDavo, kRSNa vagere aneka ane vibhinna thaI gayAnuM mAnIe, te hiMdu anuzruti ane jaina anuzruti vaccenI asaMgatinuM nivAraNa thaI zake che. eka cothe prasaMga paNa A saMdarbhamAM ullekhanIya che. bhAgavata darzananA devabodhAcArya aNahillapura AvyA tyAre emanI ane siddharAjanA mAnItA prajJAcakSu kavi zrIpAlanI vacce vaimanasya cAlatuM hatuM. chatAM rAjAe jaina prAsAdanA dhvajAre 5 prasaMge "satpAtra evA devabaMdhane ya nimaMtryA hatA. tyAre devabodhAcAryo 'jayasiMhabheru' nAme zivAlayamAM zaMkaranAM darzana karatAM ardhanArIzvaranI stuti karI ne pachI "rAjavihAramAM ahatanAM darzana karatAM vItarAga jinanI ya stuti karI. devabodha-zrIpAla vacceno saMgharSa vadhato gayo. paraMtu hemacandrAcAryo devadhAcAryamAM rahela ananya sArasvatanA guNane lIdhe emanuM ' ' bahumAna karavuM cAluM rAkhyuM ne devadhAcAryuM paNa hemacaMdrAcAryanI prazasti karI : pAtu vo hemagopAla: kambala' dapGamudvahan / SaDdarzanapazugrAma cArayan jainage, care //

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(kaMbala ane daMDa dhAraNa karatA hemacandra-rUpI gopAla jana-gocaramAM pahUdarzana-rUpI . ' pazuone cArI rahyA che.) A che mahAnubhAvonI vizALa dRSTinAM nakkara dRSTAMta. pachI hemacandrAcArye zrIpAla kavine bolAvI devabedhAcArya sAthe meLa karAvI Apyo. "virodhane upazama karAvo e vratadhArIone Adya dharma che." A udAtta satya sarvadharmasadbhAvanA saMdarbhamAM mahattvanuM che. hemacaMdrAcArya paNa sarakRta duzAzraya mahAkAvyanA prathama sargamAM kahe che : svamIzA mavinAmardana bhavAna viSNurmavAnagaH ! (he ahaMta, tame mahezvara che, tame viSNu che, tame brahmA che.) eka noMdhapAtra prasaMga merUtuMgAcArya-racita citAmaNa'mAM tathA jinamaMDanagaNiracita mAravADhagvAmAM nirUpAyo che, siddharAje sarva darzananA agraNIone dharmanuM tatva pUchatAM teo sva-darzananI stuti ane para-darzananI niMdA karavA lAgyA. tyAre rAjAe hemacandrAcAryane bolAvI pUchyuM, saMsAra pAra karAve tevo dharma kayo ?. AcAryo purANokta zaMkhAkhyAna kahyuM : eka strIe anya strImAM Asakta rahetA pitAnA patinuM vazIkaraNa karavA jatAM pati vRSabhanuM svarUpa pAmyo, ethI e strIne bhAre pazcAttApa ane saMtApa thayo. ene upAya vRkSanI chAyAmAM rahelI eka vanaspatimAM hovAnuM jANavA maLatAM e strI enI aMdara ekeka choDane kApI kApI vRSabhane khavaDAvavA lAgI. Akhare emAMnA eka ajANyA guNanA choDathI e vRSabha pAcho manuSyarUpa pAmyo. AthI jema e strIe sarva choDono upayoga karyo, tema sarva dharmonuM ArAdhana karavuM ghaTe. sarva saMpradAyamAM rahelA sAmAnya dharmanuM svarUpa kevuM che? hemasUri rAjAne kahe : vAge phAna, guruvu vinA, sasaravAnuFIT, nyAyyA vRttiH, parahitavidhAvAdaraH sarvakAlam / kAryA na zrImadaparicayaH saMgatiH satsu samyak rAjan ! sevyo vijJadamatinA saiSa sAmAnyadharmaH // (pAtrone dAna, guruo pratye vinaya, sarva to tarapha anukaMpA, nyApya vRtti, parahita aMge sarva samaye Adara, sajjanonI saMgati-e e sAmAnya dharma, he rAjA! sArI rIte seva.) Ama hemacandrAcArya dharmanI bAbatamAM kevI vizALa daSTi dharAvatA ne sahune sarvadharmasadbhAvane bodha detA. ne hemacaMdrAcAryane e bodha siddharAje sArI rIte amalamAM mUkele. rAjAe siddhapuramAM rudramahAlayanuM navanirmANa karyA pachI tyAM mahAvIra svAmInuM ya maMdira baMdhAvyuM ne enI dekharekha tyAMnA brAhmaNone seMpI. seraThanA daMDanAyaka sajjane traNa varSanA rAjadAyanI AvakamAMthI ujajayanta upara neminAthanA maMdirano jIrNoddhAra karAvela tenI jANa thatAM siddharAje tIrthoddhAranuM puNya laI te rakama jatI karI. sarvadharma sadbhAvanI A vizALa daSTi siddharAjanA pUrvaja bhImadeva 1 lAnA samayathI gujarAtamAM najare paDe che, jyAre caityavAsIo aNahilapuramAM suvihita (visati-vAdIone

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29 rahevA detA nahotA, tyAre vipra purohita semezvara 1 lAe jinezvara ane buddhisAgarane rahevAne prabaMdha karI Apele ne "ziva e jina che ne "darzanamAM bheda rAkho e mithyAmatinuM cihna che' evI vizALa daSTi dharAvatA jJAnadevanI sUcanAthI ziva prAsAdane lagatI bhUmimAMthI teone rahevAnI jagA apAvI. siddharAjanA samayamAM hemacaMdra ane devabodha jevA AcAryoe A ja vizALa daSTi prabodhI, je siddharAje paNa apanAvelI. siddharAje mahAlaya, mahAyAtrA, mahAsthAna ane mahAsara-e cAra viziSTa kArya karAvyAM temaja mAtA mayaNallAdevInA anarodhathI somanAthanA yAtrAverAnI 72 lAkhanI vArSika Avaka rada karI. siddharAje somanAthanI yAtrA karela tyAre temaNe raivataka ane zatruMjaya jaI jinanI stuti-pUjA paNa karelI. siddharAje jana derAsarane gAmanuM dAna dIdheluM. rAjAnAM A paramArtha kAryonI prajAnA dhArmika-sAMskRtika jIvana para vyApaka asara paDI haze. have hemacaMdrAcArye kumArapAlane dhArmika-sAMskRtika kAryomAM je protsAhana ApeluM tenI samIkSA karIe. kumArapAlane hemacaMdrAcAryane paricaya pitAnA rAjyArohaNa pahelAMthI hatuM. jyAre kumArapAla hemacaMdrAcAryanI pravacana zAlAmAM pahelI vAra gayA tyAre AcAryo emane kaheluM ke parakIya strIone potAnI baheno mAnavI e sarvottama saguNa che ne kumArapAle paranArIsahadaravata grahaNa kareluM. kumArapAlanA rAjyArohaNa pachI hemacaMdrAcArya karNAvatIthI pATaNa AvyA tyAre rAjAe zarUAtamAM emanI upekSA karelI, paraMtu pachI pazcAttApa thatAM emane vinaMtI karelI ke Apa rAjya grahaNa kara. AcArye kahyuM, "amAre rAjyanuM zuM kAma ? tame jainadharmamAM mana rAkho." eka divasa hemacaMdrAcAryane kumArapAle pUchayuM, yudhiSThira, vikrama, bhoja AdinI jema mArI kIrti cirakAlIna bane tevo upAya kaho'. AcArya kahe, "vikhyAta dharmasthAnanuM nirmANa kare." pachI rAjAe somanAtha-prAsAdane jIrNoddhAra zarU karyo. A kArya jaladI pUruM thAya tene upAya pUchatAM AcArye rAjAne kahyuM, "tame brahmacaryavrata athavA mAMsa niSedhanI mAnatA mAna." ne enA samarthanamAM manusmRti tathA " purANa' mAMthI keTalAka zleka TAMkayA. rAjAe mAMsaniSedhane niyama lIdho, maMdirano jIrNoddhAra jaladI pUro thayo ne rAjAe mAMsaniSedhanI mAnatA mUkavA vicAyuM. hemacaMdrAcArya kahe, "seminAthanI yAtrA karI mAnatA tyAM mUke. purohita rAjAne kahe, hemacaMdrane yAtrAmAM sAthe lo. hemacaMdrAcArya kahe : - kumukSitensf f rgamenana, nimarAte | mahAtmApi kimatyartha yAtrArtha kacidathyate // | (bhUkhyAne ya, he rAjA, bhojana mATe nimaMtraNa ApavAnuM hoya ? mahAtmAne ya kyAMya yAtrA arthe atizaya vinaMtI karavAnI hoya ?) Ama AcAryo tIrthayAtrAmAM sAmela thavAnI saMmati ApI, paraMtu te to cAlatA cAlatA zatruMjaya ujajayanta Adi tIrthonI yAtrA. karI prabhAsa pATaNa gayA, jyAre rAjA vAhanamAM sIdhA tyAM gayA. rAjAnA manamAM bIka

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hatI ke AcArya jina sivAya keIne namaskAra nahi kare. paraMtu AcAryo te tarata ja stuti karI: bhavabIjAMkurajananA rAgAdyAH kSayamupagatA yasya / brahmA vA viSNurvA haro jino vA namastasmai // (saMsAranA bIjAM kara janmAvanAra rAgAdi vRttio jemanI kSaya pAmI hoya, te brahmA che, viSNu ho, ziva che ke jina ho, temane namaskAra.) yatra tatra sanaye yathA tathA, yo'si seo'syanidhayA yathA tathA / vItadeoSakaluSaH sa ced bhavAneka eva bhagavana ! namo'stu te // - (je je sthaLe, je je samaye je je nAme ho, je Apa doSakalaMkathI mukta ho to he bhagavAna, Apa eka ja cho, tamane namaskAra ho.). ta vande sAdhuvandya sakalaguNanidhi dhvstdossdvisst| buddha vA varddhamAna zatadalanilaya kezava vA ziva vA // | (te sAdhuo vaDe vaMdya, sakala guNonA nidhi, doSa rUpI zatruono nAza karanAra te buddha ho, vardhamAna ho, brahmA hA, viSNu che ke ziva che, temane huM vaMdu chuM.) pravaca ta' mAM A prasaMga siddharAjanA saMdarbhamAM nirUpAyo che, jyAre 'pravadhacittAmaLi" tathA "kumbhArANagha mAM hemacaMdrAcArya sAthenI A tIrthayAtrA kumArapAlanA saMbaMdhamAM darzAvAI che. siddharAje somanAthanI yAtrA karI tenuM nirUpaNa hemacaMdrAcArye pAzaya mAM karyuM hoI temaja kumArapAlanA samayanA citoDa zilAlekhamAM ya eno ullekha hoI e ghaTanA vAstavika gaNAya, paraMtu siddharAje e yAtrA putrakAmanAthI aMtima varSomAM karI hoya evuM lAge che. emane bhAva bRhaspatie somanAthanA zivAlayane jIrNoddhAra karavAno anurodha karelo, paraMtu thoDA samayamAM siddharAjane svargavAsa thatAM e kArya kumArapAle bahAra pADayuM. AthI hemacaMdrAcAryane lagato A prasaMga kumArapAla pote samarAyeluM e madira jevA gayA tyAre banyo hoya e vadhu saMbhavita che. upara jaNAvela somanAthastutine bIjo zloka prabhAcandra siddharAja-hemacaMdranA saMdarbhamAM Apyo hovA chatAM, jinamaNDanagaNie ApelA sarva stutizleka (jemAM e zlokano paNa samAveza thAya che) kumArapAla-hemacandrAcAryanA saMdarbhamAM vadhu baMdha bese che. somanAtha-yAtrAnA prasaMgathI rAjA kumArapAla hemacandrAcAryane pitAnA guru, pitA, mAtA, sahodara ane vayasya sarvasva mAnavA lAgyA. ne AcArye rAjAne somanAthanI sAkSImAM maghamAMsAdi abhakSyanA tyAgane niyama levarAvyo. have pelI mAnatA mUkavAnI rahI ja nahi. kumArapAla keTalIka vAra vasatimAM jaIne ne keTalIka vAra surine sabhAmAM teDAvI temanI pAsethI dharmarasanuM pAna karavA lAgyA. sarie rAjAne darzAvyuM ke vaidika dharmamAM ya nA

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prathama dharma ema manAyuM che. vaLI batAvyuM ke bhojarAjAnI AgaLa sarasvatIe Apelo A zloka sava darzananI saMvAditA sUcave che : chetarAH saoNte dharma, rta jJa: purataH - vaidi dave , dhyAnadhya: varamaH zivaH (bauddha dharma sAMbhaLavo, AhaMta dharma Acara, vaidika dharma pALo ne parama zivanuM dhyAna dharavuM.). hemacaMdrAcAryanA upadezathI rAjA kumArapAlanuM valaNa jainadharma tarapha vaLatuM gayuM. sUrie rAjAne deva, guru ane dharmanuM tattva samajAvyuM. rAjAe potAnA devAlayamAM zAntinAthanI suvarNapratimA padharAvI. vaLI tyAM temasUrinI pAdukA paNa sthApI. kumArapAlanI preraNAthI hemacaMdrAcArye yogazAstra, vItarAgastutio ane triSaSTizalAkApuruSacaritanI racanA karI. AcAryo kumArapAlane "parama AhaMta' padathI navAjyA. jinamaMDanagaNi jaNAve che ke kumArapAle hemacandrAcAryanA upadezathI vi. saM. 1ra16mAM jana dharma aMgIkAra karyo. "dAnavarAga' nATakanuM mukhya vastu A ghaTanAnuM rUpako dvArA AbehUba nirUpaNa kare che. chatAM samakAlIna hastaprato ane abhilekhomAM ApelI vigatone tulanAtmaka abhyAsa karatAM mAlUma paDe che ke kumArapAla mATe "umApativaralabdhaprasAdaprauDhapratApa' jevuM biruda vi. saM. 1216nI pahelAM temaja te pachIye prayojAyuM che; bIjI bAju vi. saM. 1221, 1220 ane 1228nI graMthaprazastiomAM kumArapAlane paramazrAvaka,' 'suzrAvaka ane parama AhaMta' kahyA che. A parathI rAjA kumArapAle kulaparaMparA anusAra parama mAhezvara rahIne paramazrAvakanAM dharmAnurAga tathA vrata pAlana apanAvyAM lAge che. hemacaMdrAcArye kumArapAlane zaraNAgatatrANa, mRSAvAdaviramaNa, adattAdAnaparihAra, paradAragamanavartana, aparicita parigrahapratyAkhyAna, digyAnnA-virati, bhoga-upabhoga-parivANa, anarthadaMDaviramaNa sAmAyika dezAvakAzika, pauSadhopadAsa, ane atithi-saMvibhAganAM dvAdaza teno upadeza dIdho. rAjAe AcArye racelA graMthanA lekhana mATe pUratAM tADapatrono prabaMdha karyo. dharmagraMtha lakhAvI jJAnabhaMDAro vikasAvyA. game tema rAja kumArapAle jema bhagna kedAra-maMdiranuM tathA jINuM somanAtha-maMdiranuM navanirmANa karAvyuM tema aneka jinAlaya paNa baMdhAvyAM. jaina saMpradAyamAM vApIkUpataDAgAdinuM nirmANa khodakAma AdimAM thatI hiMsAnA kAraNe azubha udarka (phala)vALuM gaNAya che, paraMtu navAM jinAlaya baMdhAvavAM, jIrNazIrNa cetyone jIrNoddhAra karAvavo, jinabiMbonI pratiSThA karAvavI, jaina tIrthonI yAtrA karavI-karAvavI ityAdi sukRtamAM dhanopArjananuM sArthakya manAya che. hemacaMdrAcAryanI preraNAthI kumArapAle pATanagara pATaNamAM pArzvanAtha , prAsAda karAvyo, devapattanamAM pArzvanAthanuM caitya baMdhAvyuM, aNahilapuramAM 72 jinAlayo" thI yukta tribhuvanapAla-vihAra karAvyo, tyAM bIjAM covIsa jinAlaya karAvyAM, tAraMgA

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parvata para ajitanAthane uttaga prAsAda karAvya, staMbhatIrtha (khaMbhAta)mAM hemacaMdracArya, nI dIkSAnA sthAnamAM Aliga nAme vasati karAvI, amAtya vAbheTe karAvelA prAsAdane "kumAravihAra' nAma apAyuM ne verAna vItabhayapattanamAMnI mahAvIra svAmInI prAcIna pratimA maMgAvI pATaNamAM padharAvI rAjAe potAne vizALa rAjyanA vividha pradezamAM anekAneka vihAra baMdhAvyA ane aneka caityamAM hemacaMdrAcAryanA haste navAM jinabiMbanI pratiSThA karAvI. vaLI kumArapAle saMghapati thaIne aneka sUrio, sAmaMto, zreSThIo ityAdi bhAvika zrAvako sAthe jina tIrthonI yAtrA AdarI. dhaMdhukA ane valabhIpura thaI zatruMjayagiri ane pAlitANuM jaI tyAMnAM cemAM darzana-pUjana karyA, revataka (giranAra) parvata para caDhavAnI muzkelI joI maMtrI vAlmaTa dvArA tyAM pagathiyAM baMdhAvavAne prabaMdha karyo. vaLI maMtrI bAhaDe zatruMjaya para AdinAthano pASANaprAsAda baMdhAvavAnI pitAnI adhUrI rahelI IcchA pUrI karI, hemacaMdrAcArya pAse pratiSThA karAvI. daMDanAyaka AmrabhaTe bhRgupuramAM zakunina vihArano jIrNoddhAra karI suvrata svAmIne na prAsAda karAvyo ne hemacaMdrAcArya pAse pratiSThA karAvI. rAjA kumArapAle saMdha samakSa guru hemacaMdrAcAryane "kalikAlasarvajJanuM garavuM biruda ApyuM. jemAM rudramahAlaya ane sahastraliMga sarovara baMdhAvanAra siddharAja jayasiMhe gujarAtamAM ThekaThekANe anekAneka sArvajanika bAMdhakAma karAvyAM hovAnuM manAya che tema rAjA kumArapAle zatruMjaya, giranAra, aNahilavADa Adi aneka sthaLoe bhavya jinAlayo karAvyAM hovAnuM manAya che. e paikI pATaNa AdinAM citya hAla nAmazeSa che, zatruMjaya ane giranAra paranAM cetyonuM mULa svarUpa mojUda rahyuM nathI, paraMtu tAraMgA paranuM bhavya derAsara adyaparyata kumArapAlanI kIrti patAkA: pharakAve che. pazcima bhAratamAM maurya kAlamAM je lokapriyatA mahArAja saMpratinI hatI, tevI lokapriyatA gujarAtamAM solaMkI kAlamAM kumArapAlanI sthapAI. * * rAjAnI A dhArmika pravRttione lAbha gujarAtanA zrAvakone ghaNo ma gaNAya. paraMtu samasta prajAnA sAMskRtika jIvanamAM vyApaka prabhAva prasAre tevI emanI dhArmika pravRttio AthI ya vadhAre gaNanApAtra che. hemacaMdrAcAryanA upadezathI rAjA kumArapAle hiMsA, asatya, corI, mithuna ane parigrahane tathA rAtribhojana ane mAMsAhArano tyAga karyo. medAgara gaya' nATakamAM kumArapAle moharAjane mAri (hiMsA), krodha Adi prabaLa aniSTakArI saMtAna sahita parAjaya karI dharma ane viratinI putrI kRpAsuMdarInuM pANigrahaNa karyuM tevuM pratIko dvArA jaNAvIne, hemacaMdrAcAryanA baMdhanI asarathI kumArapAle pitAnA samasta rAjyamAM mAMsAhAra, madyapAna, padArAgamana, mRgayA, dUta, vezyAgamana ane temane niSedha pharamAvyo. temaja amAri (ahiMsA)nI ghoSaNA karI hovAnuM darzAvyuM che. A sAte ya vyasananA samasta rAjyamAM pharamAvelA sadaMtara niSedhane amala pUrNa aMze karI zakAyo hoya, te e eka virala ane akaya siddhi gaNAya. madyaniSedhanA kAyadAno amala keTalo muzkela che te ApaNe jANIe chIe ne mAMsAhAraniSedhanI te ApaNe kalpanA karI zakatA nathI. hemacandrAcArya ' dUbava'mAM lakhe che ke kumArapAle khATakIothI thatI hiMsA baMdha karI. zikArIothI thatI hiMsA baMdha karI, devatAone maLatA

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bakarAnI bali baMdha karyA ne mAMsAdinA vecANathI thatI jeonI AjIvikA baMdha thatI hatI teone traNa varSanuM dhAnya ApyuM. rAjAe amAri ghoSaNAmAM pharamAvyuM ke je kaI jIvone haNaze te rAjadrohI thaze. A pharamAnanA amalanI khAtarI karavA rAjA guptacarene mokalatA. kumArapAle gUrjara, lATa, saurASTra, kaccha Adi 18 dezomAM jIvadayA prasArI. kumArapAlane potAnA aneka abhilekha maLyA che, emAM amAri-ghoSaNAne lagate eke ya lekha maLyo nathI. paraMtu kumArapAlanA e sAmaMtonA abhilekhamAM amAri-zAsananA ullekha che. te A saMdarbhamAM noMdhapAtra che. A baMne abhilekha rAjasthAnamAM maLyA che. kerAmAMthI maLelA vi. saM. 1209nA zilAlekhamAM mahArAja AlaNadeva pharamAve che ke aSTamI, ekAdazI ane caturdazI jevA parvadinee jIvono vadha karavo ke karAvavo nahi: A amAri-zAsanano bhaMga karanArane amuka amuka zikSA thaze. ratanapuramAMthI maLelA zilAlekhamAM jaNAvyuM che ke mahArANI girijAdevI baMne pakSanI ekAdazIe tathA catudazIe temaja amAvAsyAe jIvane amAridAna kare che; A zAsanano bhaMga karanArano cAra dramma daMDa thaze. A be zAsana kumArapAlanA amAri-zAsananI spaSTa asara sUcave che te prabaMdhagraMthomAM tathA caritagraMthomAM jaNAvelA kumArapAle karAvelI amAri- ghoSaNanA vRttAMtane samarthana Ape che. kumArapAlanI hiMsAdi vyasananA sArvajanika niSedhanI A pravRttie gujarAtanI samakAlIna prajAnA sAMskRtika jIvanamAM keTalI vipula ane prabaLa asara karI haze ! kumArapAlanI amAri ghoSaNA ApaNane svAbhAvika rIte maurya rAjA azokanA zilAlekha naM. 1mAM jaNAvela jIvahiMsAniSedhanuM smaraNa karAve che. alabatta ajamera, mALavA ane koMkaNu jevA pradezo para yuddha dvArA vijaya prApta karanAra kumArapAle yuddhamAM thatI hiMsAne anivArya gaNI haze. ATalA moTA rAjyamAM AhAra, mRgayA ane bali mATe ya hiMsAbaMdhI pharamAvavI e keTaluM kaparuM ane chatAM udAtta kAryo gaNAya ! . prajAne sAMskRtika jIvanamAM upakAraka nIvaDe evuM kumArapAlanuM bIjuM sukRta che aputra mRtadravyatyAganuM. dharmazAstramAM je gRhasthane najIka ke dUrano koI vArasadAra na hoya tenuM dhana tenA mRtyu pachI rAjyamAM japta karavAnuM kaheluM che, chatAM keTalAMka rAjyomAM je gRhastha aputra mRtyu pAme tenI vidhavAnuM sarvasva rAjAnI AvakamAM japta karI devAtuM. AthI koI aputra puruSanI patnI vidhavA thAya tyAre e bhAre saMtApa karatI; ne tethI japta karAtuM apatrikAdhana nirvIrAdhana (aputra vidhavAnuM dhana "rudatI-vitta' (raDatInuM dhana) kahevAtuM. kumArapAlane AmAMthI 72 lAkhanI Avaka thatI, chatAM jyAre emaNe hemacaMdrA jo upadezathI zrAvakanAM vratono savizeSa aMgIkAra karyo, tyAre temaNe A anucita karavAnI prathA rada karI aputra puruSonI vidhavAone Arthika rAhata ApI. jema siddharAje somanAthane yAtrA rada karyo tema kumArapAle aputrikAdhananI Avaka rada karI. udAtta pariNAmo mATe svecchAe jatI karAtI AvakanAM A baMne pagalAM ApaNane maghaniSedha mATe hAla jatI karAtI rAjyanI AvakanuM smaraNa karAve che.

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pacAsa varSanI prauDha vaye gAdIe beThelA kumArapAla have 80 varSanA thavA AvyA, jyAre hemacaMdrAcArya 84 varSanA thayA. AcArya kAladharma pAmavAnI taiyArImAM hatA tyAre kumArapAla ghaNo vilApa karavA lAgyA. te AcArya kahe, "tArA bhaktahRdayamAM ketarAI gayA jevo huM svarge jaIne paNa tArAthI pRthapha nahi rahuM.' kAladharma aMgIkAra karatAM AcArya pitAne kRtakRtya mAnatA: rAjA luThati pAdAne, jihvAgre ca sarasvatI / zriye'stu zazvat sa zrImAna hemasUrina vaH zivaH / / (jenA pAdare rAjA ALoTatA hoya che jenA jivA sarasvatI rahelAM hoya te hemasUri navA ziva jevA zreyaskara hatA.) gurunA virahamAM rahelA rAjA kumArapAla paNa gurunA pachI cha mahinAmAM mRtyu pAmyA. nAbhU-na bhavitA cAtra hemasUsimo guruH / zrImAn kumArapAlazca jinabhakto mahIpatiH // jinamaMDanagaNi kahe che ke hemasUri samA guru ane kumArapAla samA jinabhakti rAjavI thayA nathI ne thaze nahi. - Ama hemacaMdrAcArye siddharAja jayasiMha ane kumArapAla jevA samakAlIna rAjavIenA dhArmika tathA sAMskRtika jIvanamAM bhAre parivartana ANyuM eTaluM nahi e rAjavIAnI dhArmika tathA sAMskRtika pravRttio tathA AjJAo dvArA samasta gujarAtanA samakAlIna prajAjIvanamAM vatteoche aMze gaNanApAtra prabhAva prasAryo. A AcAryo pitAnA anya ziSyo-sAdhuo tathA zrAvake para temaja amAtyo, zreSThIo ane bhAvika zrotA jano para paNa pitAnA dharmopadeza tathA AcAravicAra dvArA evI dhArmika tathA sAMskRtika asara karI hovI joIe. bAramI sadImAM gujarAtanA A prabhAvaka sUrie bhAratabharanA sAhityika, dhArmika ane sAMskRtika kSetre agrima sthAna prApta karyuM. dharma, darzana, kAvyo, carite, stutio, zabdazAstra, zabdakoza, chandaHzAstra, kAvyazAstra ityAdi anekAneka viSayonI racanAomAM rahelA akSaradeha dvArA AcArya hemacandrasUri bhAratanI prAcIna virala vibhUtiomAM adyaparyata agrima sthAna dharAve che. "

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hemacaMdrAcArya ane aNahilavADa pATaNa 2. nA. mahetA (tA. 4-8-1988 nA roja ApeluM pravacana). prAstAvika dhaMdhukAmAM (vi. saM. 1145-1089 I. sa.) janmelA cAMgadevanI dIkSA prabhAvaka caritra anusAra vi. saM. 1150 ane prabaMdhaciMtAmaNI mujaba vi. saM. 1154- mAM thaI. bALaka cAMgadevane ane temanA guru devacaMdrasUrine tatkAlIna zrAvaka udayana maMtrInI ghaNI madada hatI. pAhiNI ane cAciganA A prabhAvazALI putranI dIkSA prabhAvaka carita anasAra staMbhatIrthamAM thaI, prabaMdhaciMtAmaNImAM gurudevacaMdra, bALaka cAMgadeva ane temanI zodhamAM nIkaLelA cAcigane karNAvatI AvatA darzAve che. tethI prabhAvakacaritanuM staMbhatIrtha -kayuM e vida pedA thAya che. sAmAnya abhiprAya staMbhatIrthane suprasiddha khaMbhAta aMdara gayo che. paraMtu karNAvatImAM ja staMbhatIrtha hatuM e zilAlekhane abhiprAya jotAM. temaja vi. saM. 1150 mAM udayana maMtrI banyA hoya ema mAnavA mATe zaMkA UbhI thAya tevA saMjogo che, kAraNa ke A varSomAM karNanuM rAjya hatuM ane tenI lazkarI chAvaNImAM udayanano vepAra dhaMdho hato. teNe ahIM udayanavihAra baMdhAvyo hato. karNAvatImAM udayanano abhyadaya thato hate te samaya cAMgadevanI dIkSAno hato, te vakhate vi. saM. 1145 mAM siddharAja jayasiMha bALaka tarIke aNahilavADanI gAdI para beTho hato e yogAnuyoga banAva hato. aNahilavADamAM hemacaMdra - cAMgadeva semacaMdra thayA ane tenA vidyAbhyAsa bAda aNahilavADamAM jayasiMha siddharAjanA vakhatamAM vadhu samaya rahenAra yati hemacaMdrAcAryanI vidyA-upAsanAne siddhahema vyAkaraNa lakhatI vakhate vadhu baLa maLyuM hovAno mata svIkAravA jevo che. paraMtu hemacaMdrAcArya pATaNamAM kyAre AvyA, tathA tyAM temanA vasavATa daramiyAna pATaNanI kevI sthiti hatI Adi aneka prazno upasthita thAya che. tene vicAra karavA mATenAM sAdhane tapAsavAM paDe che. aNahilavADa pATaNanA ItihAsa mATe, bIjA koI paNa nagaranA adhyayanane mATe je sAdhana hoya che te ja likhita, maukhika ane pAribhogika sAdhane tapAsavAnI jarUra paDe. A daSTie tapAsatAM kadAca pATaNane sauthI jUne ulekha nahAvAlAne abu, rihAM isI Adine gaNAya. agIyAramI sadInA prAraMbhanA nAmamAtranA A ullekha che. tyAra bAda pATaNanAM mahattvanAM varNane yaza hemacaMdrAcAryane phALe jAya che.

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hemacaMdrAcAryanA akSaradehamAM temanAM vyAkaraNa siddhahema ane tenA niyama samajAvavA mATe lakhelAM thAzraya saMskRtanA vIsa sargo tathA prAkRta thAzraya athavA kumArapAlacaritanAM mahAkAvyo che. temanAM bIjAM lakhANomAM pATaNanuM vadhAre varNana jovA maLatuM nathI. hemacaMdrAcArye ApelA varNane pachI pATaNanI noMdha prabhAvacaritra, vividhatIrthakalpa, prabaMdhaciMtAmaNi, prabaMdhakoza, kumArapAlacarita Adi graMthamAM tathA phArasI graMthomAM keTalIka vigate noMdhAyelI maLe che. pATaNanA sahastraliMga taLAva mATe sarasvatIpurANa mahattvanI : sAdhanasAmagrI pUrI pADe che. paraMtu pATaNa joyA sivAya enAM kAlpanika varNana ka. mA. munzInI navalakathAomAM dekhAya che. paraMtu tenAM sthaLonI tapAsamAM rAmalAla cunilAla modI, hIrAnaMda zAstrI jevA kAryakartAoe ghaNuM kAma karyuM che. jyAre samagra sAhityanuM avalokana karIne tenA parathI rasikalAla parIkha tathA bhegIlAla sAMDesarAe mahattvanuM kAma karyuM che. ' - A lakhANothI utpanna thayelA ghaNuM praznonA nirAkaraNa mATe rAmalAla cunilAla modI, hIrAnaMda zAstrInI mAphaka sthAnika tapAsa karIne yAzrita jJAna-sAdhanA dvArA ziSyonI tapAsa ho haramAna goelse ane tyArabAda A vaktAe karI hatI. temAM sthaLatapAsa tathA utpanane mahattvanAM sAdhano hatAM. tethI maLelI mAhitInuM sAhitya sAthe saMklana karavAnI prakriyA dvArA hemacaMdrAcAryanA yugane aNahilavADane tapAsavAno prayatna karyo che. hemacaMdrAcArye saMskRta kathAzrayanA prathama sargamAM 130 zlokamAM ane prAkRta dayAzrayamAM 26 zlokamAM ema 156 zlekamAM vyavasthita varNana karyuM che. taduparAMta pUrtakArya mATe taiyAra thayelAM sahastraliMganuM ATheka zlokanuM varNana che tathA derAsara, zivAlaya AdinI noMdha che. prAkRta thAzrayamAM bIjA sargamAM kumArapAla pUjA kare che te prasaMganA varNanamAM derAsaranI keTalIka beMdha che. A sAhityanAM varNane mukhyatve mahAkAvyanAM kovyasvarUpane dhyAnamAM rAkhIne thayAM hoya ema spaSTa thAya che. A mahAkAvyanAM svarUpa mATe daMDInA kAvyAdarzanI vyAkhyA hemacaMdrAcAryanI najara samakSa hoya ema dekhAya che. hemacaMdrAcArye aNahilavADa mATe thAzrayomAM saMskRta ane prAkRta varNane A pramANe ApyAM che. ..... asti svastikavadbhUmedhAgAra nayAspadam / pura zriyA sadA liSTa - nAmnANahilapATakam // 1.4 // atthi aNahilla nagara antA veI samAi niva nici / sattAvisai-muktia bhUsia juvai jaNa pai haraya' // 1.2 // hemacaMdrAcAryane saMskRta thAzraya kAvyanuM arthaghaTana abhayatilakagaNie karyuM che. temAM temaNe aNahilapura kevuM hatuM e prazna pUchIne dharma ane dhamane abheda darzAvIne dharmavata AgAra arthAt ghare hatAM, nyAyapUrNa sthAna hatuM tathA zrI arthAta dhana, dhAnya, kripada, catuSpada prANa Adi samRddhivALuM hatuM. tethI lakSmIdevatAthI AzliSTa athavA Azraya

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pAmeluM hatuM tathA bhUmi ane sAgara temaja AkAzanAM kSetranA alaMkArarUpa hatuM ema darzAvavA mATe jema ghare, vADa Adine svastika vaDe alaMkRta karavAmAM Ave che tema bhUminuM bhUSaNa hatuM ema jaNAvyuM che. A vi. saM. 1312-1377 vacce thayelA abhayatilagaNinA arthaghaTanane vIsamI sadImAM mAtra kalpanAne baLe rasikalAla parIkhe badalyuM che. temaNe muMbaI yunivarsiTInI vyAkhyAna zreNImAM gujarAtanI rAjadhAnIonI carcA karatI vakhate hemacaMdrAcAryanA zlokano artha karatAM "bhUminA svastika jevuM, dharmAgAra, nayasthAna ane zrIthI sadA AzliSTa evuM pura nAme aNahilapATaka" ema jaNAvIne abhayatilakagaNinA zabdonuM rUpAMtara karyuM che ane pachI noMdha karI che ke "A vizeSaNa vastusthitimAMthI udbhavelAM hoya ke nahIM nAgaraka manano Adarza sUcavanArAM to che : dharma, naya ane zrI ane tethI ja svastika jevuM maMgalabhUSaNa! Ama abhayatilakagaNino artha svIkArIne potAnI kalpanA umerI che. pATaNane sanniveza paNa svastika AkArane haze ema paNa A vizeSaNa sUcave che. mAnasAra grAma AkAranA je prakAra Ape che temAM svastikane viSe kahyuM che ke te AkArane sanniveza bhUpane yogya che je ApaNe bIjA vyAkhyAnamAM joI gayA chIe." (gu. rA. vyA. 5) A arthadhaTana prathama najare aNahilavADanAM svarUpasUcaka hovAnuM lAge, temAMthI be muddA upasthita thAya. prathama muddAmAM hemacaMdrAcArye tene svastikasvarUpa mAnyuM hatuM. athavA bIjA muddA pramANe rasikalAla parIkhe tenI tapAsa karIne arthaghaTana karyuM hoya. bIjA muddAnI tapAsa mATe ApaNA sthApatya ane zilpa graMthamAM svastika AkAra eTale aSTakoNa AkRti evo artha vyApaka rIte mAnasAra, aparAjitapRcchA AdimAM svIkAryo che te dhyAnamAM levo joIe. te bAbata tapAsa karatAM aNahilavADano vistAra uttaradakSiNa vadhu tathA pUrva-pazcima maryAdita hatuM evuM vidhAna thaI zake ema che, paraMtu , te aNahilavADa atyAranuM pATaNa nathI e spaSTa karavuM hitAvaha che. AjanuM killebaMda pATaNa navuM pATaNa che. sthAnika sAdhanonI tapAsa parathI zrI kanaiyAlAla bhA. davee te navuM hovAnuM siddha karyuM che. hemacaMdrAcAryanA kAladharma pAmyA pachI Azare savAso varSa pachI tene vikAsa thayo che. tene killo aDhAramI sadImAM baMdhAyo. te killo paNa aSTAtra nathI. tethI navuM pATaNa svastikAkAra nathI e spaSTa vAta che. mAnasAranAM gAmonI racanAmAM baso eka daMDathI be hajAra eka daMDa sudhInA corasa nagarane svastika kahyuM che (9 adhyAya). ane tenA rekhAMkanamAM te tevuM batAvyuM che. mAnasAranI A vyAkhyA pATaNane lAgu paDe tema nathI, tethI rasikalAla parIkhanI kalpanA mAnavA mATe bAdhaka pramANe ghaNAM che. hemacaMdrAcAryuM karyuM pATaNa joyuM haze e prazna svAbhAvika rIte upasthita thAya. A praznano uttara ApavA mATe pATaNanI lokakathA ane sthaLanAma para AdhAra rAkhavo paDe. pATaNanI maukhika paraMparA pramANe jUnuM pATaNa hAlanA pATaNanI

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pazcime anAvADA vistAramAM hatuM. A anAvADA zabda jUnA aNahilavADanuM sUcana kare ? che ane tenI sAthe sthaLa-tapAsa karavAmAM Ave te A vistAramAM jUnA avazeSo maLatA dekhAya che. ' pATaNanA A vistAramAM bhadrakAlIna koTa, rANInI vAva, sahastraliMga taLAva, tathA jUnA nagaranA bhagnAvazeSo pahelA che. A samagra avazeSono vistAra cAvaDA ane solaMkI vaMzanAM nagarane che, tenI tapAsa karatAM te aSTAzra dekhAto nathI. tethI pATaNa aAzra arthAta svastikAkAra nagara hovAnI ka95ne nirAdhAra dekhAya che. tethI abhayatilakagaNi tathA pUrNakalazagaNinI neMdha vadhu vizvasanIya dekhAya che. paraMtu hemacaMdrAcArye pitAnA zlokamAM sUcaka rIte aNahila-pATaka zabdano prayoga ryo che, ane tyAM temaNe pATaNa ke pattana jevo zabda vAparyo nathI te bAbata vicAra karatAM pATaNa ane pATaka vacce temaNe bheda joyo hovAnuM anumAna thAya che. pATaNa athavA. pattana ke paTaNA bhojarAjAe samarAMgaNusUtradhAramAM ApelI vyAkhyA pramANe rAjAno upaniveza ke upa-sthAna gaNAya che, arthAt bIju nagara gaNAya. vanarAja mATe A vyAkhyA kadAca sAcI gaNAya. paraMtu caulukyo mATe aNahilavADa athavA aNahilapATaka rAjadhAnI hatuM. hemacaMdrAcArya tethI tene "pATaka' kahe che, tethI tenA rAjanivezanI pharate vADa hovAnuM sUcana thaI zake. hemacaMdrAcArya pATaka kahe che tene maLato zabda aNahilavADa ke anAvADA che. jyAre pATaNa ke pattana e zabdano svIkAra hemacaMdra pachI thayo hoya ema lAge che. A zabda vanarAjanA sannivezanuM gya svarUpa darzAvato hoya ema anumAna thaI zake che. abhayatilakagaNi ane pUrNa kalazagaNie vanarAje navuM nagara vasAvyuM te mATenI paraMparAnI noMdha karatAM jaNAvyuM che ke vanarAje navuM nagara vasAvavAne mATe jamInanI tapAsa karavA mAMDI tyAre araNyamAM gAyo cAranAra aNahila nAmanA gepAlake temane vicAra jANIne eka jagyAe ziyALe baLavAna kutarAne nirdhAta karyo hato te sthaLa batAvyuM hatuM. tyAM vanarAje aNahilanA nAma parathI pitAne rAja-niveza karyo evI anathati noMdhI che. temAM vanarAjano A piluDInAM vRkSa pAse rAja-niveza e rAjamahelano vistAra hovAnuM samajAya che ane tethI tenuM sUcaka nAma "vADa" "vADA' ke pATaka athavA "pADA' padAntavALuM che. tene vikAsa thayA pachI pATakanuM pATaNamAM rUpAMtara karavAnA prayatno thayA hoya ema lAge che. A aNahilavADane itihAsa metuMgAcAryo Apyo che, temAM aNahilane gopAlakane badale bhArUyADa athavA bharavADa kahyo che, tathA ziyALane badale sasalAe kutarAne trAsa pamADavAnI vadhu AkarSaka kathA rajU karI che. merUtuMgAcAryane prabaMdhaciMtAmaNine AdhAre temAM vanarAje bAdheluM kasTakezvarI, yogarAjanuM bhaTTArikAdevI, bhUyaDanuM bhUyaDezvaraprAsAda, mUlarAjanI mUlarAja vasadikA, mUMjAla prAsAda, tathA bIjA rAjavIonA tripurUSa prAsAda, caMdranAthadeva, cAcizvara Adi devasthAnevALuM pATaNa hemacaMdrAcAryuM joyuM haze. ,

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A maMdiranI sarakhAmaNImAM vanarAjano rAjaniveza apajIvI hatuM, kAraNa ke hemacaMdrAcAryanA vakhatamAM tene traNa karatAM vadhAre varSo thavA AvyAM hatAM ane tethI tene badale dalabharAje saptabhUmika rAjamahela tenI sAthe vyayakaraNazALA, hastizALA, ghaTikAgraha Adi baMdhAvyAM. A kAmathI jUnA rAjamahelanuM svarUpa badalAI gayuM haze. durlabharAjano dazamI sadImAM taiyAra thayelo A rAjamahela bhImadeva, karNadeva, siddharAja jayasiMhanA vakhata sudhI rahyo hato ke temAM pheraphAra thayA hatA e prazna anuttara rahe che. bhImadevanA vakhatamAM baMdhAyelI rANI udayamatInI vAva tathA teNe baMdhAvelA tripuruSa - prAsAda Adi hemacaMdrAcAryanA vakhatamAM astitva dharAvatA hatA. hemacaMdrAcArye durlabharAje baMdhAvelA durlabhasarane siddharAje karAvela jIrNoddhAra, tathA kumArapALanA vakhatamAM baMdhAyelA kumArapAlezvara, kumAravihAra Adi temanAM jIvana daramiyAna thayelAM kAryo nirakhyAM haze. hemacaMdrAcArye aNahilavADa pATaNanAM pitAnA vakhatamAM thayelAM moTAM ISTApUrtanAM kAryanI sArI noMdha saMskRta vAzrayanA paMdaramA sargamAM lIdhI che. paraMtu bALa siddharAja jayasiMhane teo sarasvatI nadIne kAMThe ramata hovAnuM darzAve che, te sUcaka hakIkato sarasvatIpurANamAM nAMdhelI vAta sAthe meLa khAte hoya tema lAge che. siddharAja jayasiMhe sukAI gayelu taLAva joyuM hatuM ane te durlabhasarano jIrNoddhAra jayasiMhe karAvyo hato. e mAhitI parathI siddharAjanA bAlyakALa pahelAM A durlabhasaranI paristhiti kaMIka barAbara na hoya tethI jayasiMhane bALapaNamAM hemacaMdrAcArya sarasvatI taTe ramato batAve che. - A sarasvatI taTanuM hemacaMdrAcAryanuM varNana kAvyamaya che. temaNe saMskRta thAzrayamAM A varNana A pramANe ApyuM che. rodasyA pAvayatyeno lavanyA vAgninAyinI / zravyeti brAhmatra gavyA navyA jalA nadI // 1.23 // . A zloka ekalo jovAmAM Ave te te paurANika sarasvatIne hovAnuM lAge. abhayatilakagaNi tenI brahmAnI putrInI vAta parathI tene kAMThe moTAM tIrtho hovAnuM ane vaDavAnalane samadramAM laI jato hovAnuM kahe che tethI te sAMbhaLavA yogya caritravALI zravya tathA susvAda, ThaMDA, zubha pariNAma AdivALI gAyane upakArI pANIvALI ane agAdhajalane lIdhe nAva ke tarI cAle tevI nadIne lIdhe nagaranI pavitratA darzAvI ane tyAM nirdoSa jalanI prAptinI vAta kahI che ema noMdhe che. sarasvatI nadIne dakSiNa kinAre AvelA aNahilapuranI bhaugolika yathArthatAnI sAthe nadInA nAmanI samAnatAno hemacaMdrAcArye yogya upayoga karIne mAtra vadhAre varasAda paDe tevAM comAsAM sivAya pANI vinAnI ke bahu ochAM pANIvALI sarasvatInAM hemacaMdrAcAryanAM kavitvamaya vaNane ka. mA. munzIne nadInA ovAre AvatI nAvanuM varNana karavA temanI navalakathAmAM preraNA ApI tathA rasikalAla parIkhane "navyA eTale nAvane gya evI haze ?" evA abhaugolika prazna tarapha preryA.

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. . hemacaMdrAcAryanAM sarasvatInAM bhUgoLa ane kAvyatattvamizrita A vananI sarakhAmaNImAM nagaranA sImADAnuM varNana vadhu yathArtha che. temaNe "diveindrAM , rasavuci vIDadha: je kathAvimiDyAra nivevyanta vadima: " 1.26 jevuM pATaNa bahAranAM gocaranuM je varNana ApyuM che temAM ghaNo alpa pheraphAra thayo che. " hemacaMdrAcAryanuM siddharAja jayasiMhanA ISTApUrta karmanI sAkSIrupa sahastraliMga taLAvanuM varNana rocaka tathA keTaluMka vivAdAspada che, te bAbata tapAsa karavAnI jarUra che. hemacaMdrAcArya sahastraliMga taLAvane 15.114 mAM mahAsara kahe che. A mahAsara , zi95graMthanuM lAkSaNika nAma che. gaLAkAra ghATanAM taLAvane mahAsara kahevAya e aparAjita prachAno mata hemacaMdrAcAryanA vidhAnanuM samarthana kare che. paraMtu tenuM vigatavAra adhyayana tenA svarUpa mATe matabheda Ubho kare che. - sahastraliMga taLAva prathama najare goLAkAra hovAnuM dekhAya che. paraMtu tenI pALanuM svarUpa tene corasa jevuM rUpa Ape che, tethI tenAM svarUpa bAbata carcA thaI hatI. tenI tapAsane aMte te pAMca khUNAvALuM taLAva hovAnuM samajAyuM che. tethI A mahAsara tenI zAbdika vyAkhyA sAthe saMpUrNa meLa khAtuM nathI. - taduparAMta hemacaMdrAcAryo taLAvanI pAse satrazALAo baMdhAvI hovAno nirdeza karyo che. A satrazALAonI ImArato naSTa thaI gaI hovAthI te bAbata vizeSa adhyayana thaI zakyuM nathI. hemacaMdrAcAryanAM sahastraliMga taLAvanA varNanamAM temaNe "meH sahastrano jAyatAni sAstare 15.117 jevI ukti vAparI che. A uktine AdhAre sahastraliMga taLAvane kAMThe eka hajAra ne ATha nAnAM moTAM zivAlaya hovAnI mAnyatA vikasI che ane tene jemsa barjesa ane kajhInsa jevA lekhake e samarthana ApyuM che. A mAnyatA ghaNI prabaLa che. paraMtu sahastraliMga taLAvanI purAvastuo A mAnyatAne sarmathana ApatI nathI. tyAM . viramagAmanA munasara taLAvanI mAphaka nAnI dorIone abhAva che, tethI saMzaya pedA thAya che ke hemacaMdrAcArye ApeluM varNana kapala kapita che ke ApaNe tenuM arthaghaTana barAbara karyuM nathI ? sadabhAgya sahastraliMga taLAva mATe sarasvatIpurANamAM varNana ApyuM che tenI madadathI hemacaMdrAcAryanAM vAkyanuM arthaghaTana karavAthI navI dRSTi ughaDe che. sararavatI purANane AdhAre sahastraliMga taLAva para kRpa, kurukSetra, prabhAsa Adi zevatIrthonI sAthe sahastraliMga mahAdevanAM maMdiranuM astitva hatuM. Ama A taLAva para zaivatIrtho ghaNAM hatAM. zivanAM maMdiromAM sahastraliMganI sthApanA ane banAvaTa mATenI mAhitI bhegI karatAM rAjaliMga athavA ghaTita liMganA vividha prakAre paikI eka sahastraliMgano prakAra dekhAya che. A zivaliMga banAvavA mATe, pUjA bhAga para 91 - 11 rekhAo derIne tenI

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4 madadathI sahastraliMga banAvavAnI prakriyA jANItI che. AvAM liMgavALuM maMdira sahastraliMganuM maMdira gaNAya. rAjagaDhI pAse kadAca AvuM zivAlaya hoya ema darzAvatAM ArasapahANanAM maMdiranA bhagnAvazeSo maLyA hatA. tenI sAthe bIjAM upara jaNAvelAM zivAlaye dhyAnamAM letAM sahastraliMga taLAva para munasaranI mAphaka hajAra derI hovAno mata nirbaLa jaNAya che, ane tethI bIje mata tapAsavo paDe che. A bIjA mata pramANe sahastraliMga mahAdevanA zivAlayavALuM taLAva sahastraliMga kahevAya. AvuM eka ja maMdira A taLAva para hovAnI aNahilavADamAM pracalita paraMparA karnala ToDe tenA pazcima bhAratanA pravAsa daramiyAna noMdhI che. taduparAMta pATaNamAM ane uttara gujarAtamAM sahastraliMga banAvavAnI zilpagraMthomAM varNavelI paddhati jANItI hatI, te jotAM hemacaMdrAcArye karelAM varNananuM ApaNuM arthaghaTana doSapUrNa che, ema svIkAravuM paDe tethI abhayatilakagaNine taddana spaSTa lAgatI vAta paNa keTalI aspaSTa thaI che te samajAya che. A uparAMta sahastraliMga taLAva para dazAvatArI, mAtAnAM maMdire Adi hovAnAM hemacaMdrAcAryanAM varNanane sarasvatIpurANa anamedana Ape che. te paikI mAtAnuM maMdira sahastraliMganI pazcime hovAnuM tyAMnA avazeSo darzAve che. paNa dazAvatAranuM maMdira naSTa thaI gayuM che. tenI sAthe kIrtistaMbho, viMdhyavAsinInuM maMdira Adi paNa kAlagartAmAM samAI garyA che. sahastraliMga taLAvanAM yathArtha varNana pUratAM hemacaMdrAcAryanAM varNano maryAdita nathI, paraMtu prAkRta thAzrayamAM 5.65 5ra temaNe "muLA saraLa iMsAnuM mAnuM 7 Di viliM " jevuM kAvyamaya varNana ApyuM che. gujarAtamAM haMsa thatA nathI, ane sahastraliMga taLAva para bagalA, camacA jevAM paMkhIo hoya e bAbata svAbhAvika che. paNa tyAM huM mAnasa sarovarane bhUlI jatA hatA evAM kathana kAvyacamatkAra sivAya * vadhu mahattva ApavA jevAM nathI. | hemacaMdrAcAryanAM aNahilavADa pATaNanAM varNanamAM jema svastika ane sahastraliMganAM arthadhaTanAmAM bheda dekhAya che tevo bheda temanA "sAranAM varNanamAM che. temaNe saMskRta kathAzrayanI 1.12nI gAthAmAM UMco dhavalazIrSa dhAraNa karato sarvataH sAla hato evI noMdha karI che. abhayatilakagaNie A gAthA samajAvatAM sAlane artha koTa karyo che ane tenA zIrSa para aneka dhvaja pharatA hatA ema darzAvyuM che. - hemacaMdrAcAryanAM varNananI mAphaka semezvare kIrti mudImAM paNa prakAra hovAnI vAta noMdhI che tethI pATaNa prAkAraparakhAyukta nagara hatuM evI svAbhAvika vicAraNA thAya. navAM pATaNanI AjabAju dAmAjIrAve keTa baMdhAvyo hato. te pahelAM te khulluM nagara hovAno saMbhava che. paraMtu jUnA pATaNane merUtuMgAcAryanA mata pramANe bhUyaDe prAkAra baMdhAvyuM hovAnI mAnyatA che, tethI pATaNane navamI sadImAM killebaMda karavAmAM AvyuM hovAnI vAtane paraMparAno Teko che. - A paraMparAgata mAnyatA anusAra pATaNamAM rAjagaDhInA killAne jUne durga gaNavAmAM Ave che. A durgane pUrvAbhimukha daravAjo pUrI daIne tyAM bhadrakAlInuM maMdira banAvavAmAM

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AvyuM che. tenI pAsenA paththaranA burajemAM solaMkIyuganAM zilpa ADA avaLAM jaDI dIdhAM che. tethI temAM jUnA paththarono navesarathI thayelo upaga dekhAya che, mATe A kille solaMkIyugane havAne saMbhava bAhya avalokana parathI raheto nathI. A paristhiti sAcI ke paraMparA sAcI ? e praznano uttara meLavavA mATe rANInI vAvanI uttare vyavasthita ukhanana karavAmAM AvyuM hatuM. A ukhananamAM koTanI dIvAla athavA sAla maLI AvI. paraMtu e dIvAla UbhI karavA mATe nAkhelA pAyAmAM pUrelA paththaromAM maMdiranI dIvAlamAM vividha jagyAe vaparAyelA paththaro hatA. tenI nIce I TerI makAnonI bhIMta, killAnI dIvAlathI judI dizAmAM dekhAtI hatI. maMdiromAM vaparAyelA paththare pAyAmAM pUrIne tathA thAMbhalA AdimAM vAparIne ImArata tathA rastA, pula Adi bhAratamAM bAMdhavAnI paraMparA paradezI prajAonAM bAMdhakAmomAM athavA bhAratIya saMskRtimAM na mAnanAra lokonAM bAMdhakAmamAM jovAmAM Ave che. A rIte bhAratIya paraMparAmAM kadApi kAma thatuM nathI te jotAM, pATaNane sauthI jUne rAjagaDhIne keTa tenAM bAhya avalokana tathA tenAM saMpUrNa anveSaNanI maryAdAmAM caudamI sadI pahelAno kaI paNa rIte nathI. tenI nIcenI dIvAle ahIM te pahelAM makAna hovAnuM spaSTa kare che. tethI A dravyAzrita jJAna, hemacaMdrAcArya AdinI paraMparAnI sAme bAdhaka pramANa UbhuM kare che. te mAtra killAnI vAta ATalethI aTakatI hatI te paNa te gaMbhIra gaNAya evI artha.' ' ghaTananI avyavasthA UbhI kare che. tenI sAthe hemacaMdrAcAryanA saMskRta vAzrayanA 1.25nI gAthAmAM potAne gavAkSamAM UbhelI purabdhIo sarasvatInAM darzana kare che. e varNanane parvatopama durganAM varNana sAthe visaMvAdI gaNavuM paDe. je nagarane kile varNana pramANe UMce hoya te tenI pAchaLanAM makAne tenAthI vadhu UMcAM hovAM jarUrI gaNAya. paraMtu te mata grAhya na rAkhavAmAM Ave te durga na hoya te hemacaMdrAcAryanuM 1.25nuM varNana vadhu satyaniSTha gaNAya. ' Ama hemacaMdrAcAryanAM thAzrayanAM varNanonI avyavasthAne dravyAzrita jJAna sAthe sarakhAvavAthI pATaNane killo hovA bAbate zaMkA pedA thAya che. A zaMkAnuM samAdhAna rAjakIya itihAsamAMthI maLatuM lAge che. pATaNa para gajhanInA mehamude tenI somanAthanI caDAI vakhate AkramaNa karyuM tyAre bhImadeva pahelAnuM rAjya hatuM. gajhanIno sAmane karavAne badale bhImadeve kaccha jatA rahevAnuM pasaMda karyuM hatuM. pATaNane badale moDherAe gajhanInAM sainyano sAmano karyAnI hakIkata mahamada gajhanInA darabArIoe noMdhI che. tethI pATaNanA sinika ane rAjA karatAM moDherAnA moDha brAhmaNe ane vaNike vadhu parAkramI hovAne bhAva pedA thAya. paraMtu bhImadeva Darapoka na hato, tethI A mAnyatA svIkArAya nahIM. A saMjogomAM bIjI paristhiti vicAravI paDe. A paristhitimAM pATaNa khulluM zahera hoya ane ekAeka duzmana caDhI Ave te svabacAvamAM muzkelI UbhI thatAM rAjAne khasI javuM paDe e yogya prakriyA gaNAya. tethI gajhanIne humalo, bhImadevanI pravRtti ane purAvastunAM dravyAzrita jJAnanI ekarUpatA dekhAya che. AvI paristhiti vAraMvAra sarjAtI dekhAya che.

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pATaNanA hemacaMdrAcAryanA varNanamAMthI arthapattithI killAnuM astitva zaMkAspada lAgatuM hatuM. te etihAsika prakriyAthI puSTa thAya che. mATe durganuM varNana mahAkAvyanA bhAgarUpe, sargabaddha racanAo karanAra kavione manovyApAra che ema dekhAya che. kavioe kalpanAne yathArthatA ApavA mATenA karelA prayogo temanI buddhi mATe mAna prere che, paraMtu tethI itihAsa arthAta bhUtakALamAM kharekhara zI paristhiti hatI te bAbata saMzaya pedA karIne tenAM anveSaNa mATenI jarUra darzAve che. AvI paristhiti anyatra paNa jovAmAM AvI che. samagra aNahilavADa ane anAvADA vistAramAM rAjagaDhI jevA durganA bIjA koI paNa avazeSonuM astitva jaNAtuM nathI. aNahilavADanI mukhya racanAonAM varNanonI sAthe hemacaMdrAcArya tyAMnAM maMdire, derAsare AdinI mAhitI Ape che. aNahilavADanAM svayaMbhU, zrIpati, sUrya, zaMbhu, soma, SaDAnana jevA devonA devasthAne hovAnI noMdha hemacaMdrAcAryo karI che, te bAbata ahIMthI maLatAM zilpo sAkSI pUre che. hemacaMdrAcAryane jamAnAmAM pATaNamAM derAsare hatAM. tenuM keTaluMka varNana temaNe saMskRta ane prAkRta thAzrayamAM karyuM che. saMskRta thAzrayanA 20.98 zlekanAM varNana pramANe kumArapAle pAzvatya banAvyo temAM saphATika pArvabiMba hatuM ane svarNa tathA nIla bhIMta hovAnI neMdha karI che. svarNa kalaza ane nIlabhIMtavALAM A maMdiranuM prAkRtamAM bIjA sargamAM varNana che, temAM 2.46 para Damara-nITa noLa vizeSaNa hemacaMdrAcAryanAM avalokana tathA tenI para vivAda ubho kare che. - sAmAnyataH maMdiranAM bAMdhakAmamAM paththara vaparAya che. sthApatyagraMthamAM darpaNagraha * bAMdhavAnI vAta Ave che. A darpaNagRhonI bhIMta Adarza athavA arIsA jevI caLakatI hoya che tethI caLakATavALI AvI bhItanA paththarone maNi tarIke varNavyA hovAnI zakyatA . vicArI zakAya, A pAzvacetya athavA kumArapAlavihAranA avazeSo maLyA nathI tethI tene mATe vadhu prayatna Avazyaka che. - pArzvanAthanAM maMdiranI Adarza jevI bhIte e vi. saM. 1241mAM somaprabhasUrie kumArapAlapratibodhamAM, potAnAM pratibiMbo joIne tene zeka mAnIne potAnA pati para kopAyamAna thatI mugdhAonAM darzana vAcakone karAvyAM che. A darpaNahanuM camatkArika varNana lekAbhimukha banIne atyAre pracalita saradArajInI vAta sudhI TakyuM che tenI smRti tAjI thAya che. paraMtu hemacaMdrAcArye mara-nI-nIjinI noMdha lIdhI che. temAM nIlane artha bhUra karavAne badale lIle karyo che te bAbata vicAravA jevI che. vedamAM IndradhanuSyanA raMganuM varNana karatAM atharvavedanA paMdaramA kAMDamAM prathama sUktamAM nIla ane lohita zabdo bhUrA ane lAla raMge darzAve che tyAMthI zarU karIne saMskRtamAM nIla zabdano artha bhUra, ke AkAza jevo raMga rUDha thayelo artha che. A arthano anAdara karIne hemacaMdrAcArya jevA

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44 vaiyAkaraNa ane bhASAnA vidvAne tene a lIleA kema karyAM e svAbhAvika prazna upasthita thAya. A praznanA uttarA ApatAM hemacadrAcAya ne raMganA jJAna vinAnA gaNavA paDe athavA temaNe vyavasthita varNana karyu* hoya te tenI tapAsa karavI paDe. pAMcaityanuM nIlabhI tanu vana jotAM te bAMdhavAmAM nIlaraMgI paththara vaparAye| hAvAnuM anumAna thAya. A raMganA paththaranAM anAvADAmAMthI maLelAM zilpA vaDodarA myujhiyamamAM surakSita che, tenI para OM. haramAna gAeTsane lekha prasiddha thayA che. A paththaranA devanI merInA stUpamAMthI buddhanA nilaya sAcavatA samudgaka maLyA che, tathA agIyAramI sadI pahelAM nIlara`gI paththaranAM aneka zilpA banAvavAmAM AvatAM hatAM tenA asaMkhya namUnAo gujarAta tathA rAjasthAnamAMthI maLe che. A nIlaraMgI ke AkAza jevA raMganeA paththara tenA raMgane lIdhe pArevA paththara, tarIke oLakhAya che. tenI upara suMdara camakAra Ave che tethI tenuM varNana karatAM ghaNA lekhako tene kALA Arasa' kahe che. A nIlamaNinI khANA DuMgarapura tathA paMcamahAlanA vistArAmAM che. A paththarane sAmAnya raMga pArevA ke nIla che, paraMtu tenI eka jAta lIlA raMganI Ave che. AjakAla 'kATA TAIlsa'ne nAme eLakhAtA phabadInA paththarA A jAtanA che, te tapAsatAM A banne raMganA paththaro jovA maLe che, tethI nIlamaNinAM varNana vakhate hemacaMdrAcArye lIlA raMganA paththara joyA hoya te tenuM varNana isphura-nI' yathA gaNAya. paraMtu jema zivanAM ma MdizamAM ApaNuM arthaghaTana khAmIvALu hatu, tema hemacadrAcAye karelAM da` jevA raMganAM varNanathI paNa garabaDa thaI che. khAsa karIte anukAlIna TIkAomAM nIlane a lIlA karavAnA zabdAzrita rivAja vadhavAne pariNAme pepaTanA raMga jevAM bhUrAM vastro" jevuM varNana vAMcavA maLe tyAre mULa dravyanAM yathAyeAgya jJAnane abhAve eka vakhatanAM yeAgya varNanane paNa kevA vicitra vaLAMka maLe che te spaSTa thatAM Azraya thAya che. paraMtu hemacaMdrAcAye karelAM keTalAMka camatkArI lAgatAM vaNatAmAMthI aNahila pATakanI zilpa samRddhi dekhAya che. temaNe saMskRta dvathAzrayamAM 1.32mAM eka camatkArI vana Apyu che. temAM 'na nAnU gahana tramate camya mAteH / kahe gAnta nikhiyA hanattasyApi nAvidA A varNanamAM laMkAmAM thAka na anubhavanAra hanumAna aNahilavADanI zrIthI thAkayA arthAt ahIMnI zrI laMkAthI vizeSa hatI ema varNana karyuM che. A vananuM camatkAra tattva svIkAravA chatAM rANI udayamatInI vAvanA pahelA kAThA pAse jAnakInI zeAdhamAM azAkavATikAmAM AvelA ane khArA paththaramAM sUtA thayelA mArutinuM smaraNa thAya che. A mArutinI

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pratimA hemacaMdrAcAryanA jamAnAmAM daSTigocara hatI, tene A camatkArika ullekha nathI ? vaLI sadA chIthI AzliSTa aNahilavADamAM je hanumAnajI thAkIne UbhA rahe te hemacaMdrAcAryanA manamAM laMkAnI zrI karatAM aNahilavADanI zrIne prabhAva vadhu hovAnuM darzana thAya che. teno paDagho siddhahema vyAkaraNanA chellA adhyAmamAM prAkRtanA niyamo ane "dRSTAMto ApavAmAM jevaDuM ane teva" zabdaprayoga darzAvatA dRSTAMta "vaDuM matada rAvaLa rAma sevavuM atta nAnaEmAM hemacaMdrAcArya pADIne rAvaNanI samRddha laMkAne to yAda nathI karatA ? evuM Azcarya thAya. | hemacaMdrAcAryanA navazatAbdi mahotsavanA A nAnakaDA svAdhyAyathI hemacaMdrAcAryo aNahilavADanAM darzana karAvyAM che te nagara mAtranAM thoDAM varNanathI hemacaMdrAcAryanI pratibhAnAM yathArthadarzI, kAvyamaya varNane tathA te samajavAnI ApaNI zakti-azaktine nirdeza karIne Apa sarveno AbhAra mAnIne viramuM chuM.

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hemacandrakAlIna gujarAtane sAhityika pariveza De, bhegIlAla ja, sAMDesarA (tA. 6-10-88nA roja ApeluM vyAkhyAna) AcArya hemacaMdrano janma saM. 1145mAM kArtikI pUrNimAe thayo haI saM. 2045nI kAttikI pUrNimAe emanI navamI janmazatAbdi che. emano janma dhaMdhukAmAM thayo hato, paNa emanI karmabhUmi pATaNa hatI. dayAzraya" kAvyamAM teo lakhe che - asti svastikavad bhUmedhAgAra nayAspadam / pura' zriyA sadAzliSTa' nAmnANahila pATakam // "bhUminA svastika jevuM, nayanItinuM sthAna ane lakSmI vaDe sadA AliMgita evuM aNahilapATaka nAme nagara che." AmAMnA varita vat prayoga uparathI keTalAka abhyAsIo ema mAne che ke aNahilapura pATaNa nagararacanAnI daSTie svastikAkRti hatuM. prAcIna sthApatya granthomAM A prakAranA nagarano ullekha che. vaLI e nagaranA nivAsIo viSe e ja kAvyamAM AcArya hemacandra kahe che - prAG zauyatto prAzAratre prAGazame prAGzame samAdhiSu / prAG satye prAG SaDdarzanyAM prAGgaGagyAmitA janaH // "ahIMnA loko zauryavRttimAM, zAstramAM, zamamAM samAdhi (zAti)mAM, satyamAM, vaDudarzanamAM ane (vedanAM) cha aMgomAM agresara che." pitAnI karmabhUmine hemacanTe ApelI A mAnAMjali, ene itihAsa jotAM, atyuktipUrNa lAgatI nathI. - AcArya hemacandra kalikAlasarvajJa' kahevAya che, kema ke e samaye bhAratamAM kheDAyelI sarva vidyAomAM temaNe navIna ane pramANabhUta racanAo karI tathA te te viSayanA uttama pAThavagrantha ApyA. hakIkata saMkSepamAM kahevA mATe, hemacaMdranA ladhuvayaska samakAlIna, mArapAlapratibodha'nA kartA semaprabhasUrine nIcene bloka TAMkavo joIe 4tta vyAkaranuM navuM viracita cha nava TUMthAyAlkaarii prathitau navI prakaTita zrIyogazAstra navam / taka: sajanito navo jinavarAdInAM caritra nava baddha yena na kena kena vidhinA mohaH kRto dUrataH // "jemaNe navuM vyAkaraNa (siddhahemazabdAnuzAsana') racyuM, navuM chaMdazAstra (chaMdeDanuzAsana') racyuM, navAM kathAzraya (saMskRta thAzraya" ane prAkRta "yAzraya-kumArapAlacarita)

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ane alaMkArazAstra (kAvyAnuzAsana) prasiddha karyA, navuM gazAstra pragaTa karyuM, navuM tarkazAstra pramANamImAMsA) racyuM tathA jinavara AdinuM navuM caritra (triSaSTizalAkApuruSacaritra ane pariziSTa parva') nibaddha karyuM te hemacaMdrAcArye (ApaNuM) ajJAna kaI rIte dUra nathI karyuM ? arthAta sarva rIte karyuM che." paNa A TUMkI prastAvanA pachI, mAre hemacandrakAlIna gujarAtanA sAhityika pariveza viSe mukhyatve kahevuM che. e samayanuM pATaNa gujarAtanuM ja nahi, pazcima bhAratanuM rAjakIya, vyApArI, sAMskRtika ane sAhityika pATanagara hatuM. bhAratanA vividha pradezanA vidvAno ane kavio ahIM AvatA. bihaNa kavi kAzmIrane hate. e kALanA kavipaMDitonI jema, te paNa vividha pradezamAM pharatAM pharatAM pATaNa AvI, siddharAjanA pitA kaNa solaMkInA amAtya saMpakara--zAnta mahetAnA Azraye rahyo hato. bihaNe "kaNuM sundarI' nAme nATikA racI hatI, je zAnta mahetAnA AdezathI pATaNamAM zAtyutsavagRhamAM AdinAthanA yAtrA mahotsava prasaMge bhajavAI hatI, evo ullekha tenI prastAvanAmAM che. kaNa sundarI'nI nAyikA kaNe sundarI vidyAdharI che. karNa sAthe tenA pratyaprasaMga ane aMte lagnanuM nirUpaNa A nATikAmAM che. karNasundarI e karNATakanI rAjaputrI ane siddharAja jayasiMhanI bhAvI mAtA mayaNallA che evuM sAdhAra anumAna thAya che. anya pradezamAMthI Avelo bIjo eka kavi harihara hato. e gaudeza hato, naiSadhIya-carita'nA kartA zrIharSanA vaMzamAM thayo hato ane maMtrI vastupAlanA samayamAM gujarAtamAM Avyo hate. hariharanI kavitAnI prazasAnAM aneka subhASite maLe che, jema ke - mudhA madhu mudhA sIdhu mudhA ko'pi sudhArasaH / AsvAdita mne|haari yadi hArihara vacaH // - "hariharanA manahara vacanane AsvAda karyo hoya to madha vRthA che, madirA vRthA che, sudhA-amRtane rasa paNa vRthA che." svavApAkena yo vAcAM pAka zAstyaparAn kaSIn ! katha hariharaH seA'bhUt kavInAM pAkazAsanaH // pitAnI vANInA pAka vaDe bIjA kavione je vANIne pAka zIkhave che te harihara kaviono pAkazAsana (indra) kevI rIte thayo ?, (pAka eTale kavitAmAM zabdonI anavadya racanA Best words in best order. ene "zayyA' paNa kahe che.) mahAmAtya vastupAlanuM sAhityamaMDaLa tathA saMskRta sAhityamAM tene phALe e - viSene mAre aMgrejI mahAnibaMdha 1949mAM huM taiyAra karato hato tyAre mArA gAIDa sva. pro. rasikalAla cho. parIkhe vAtavAtamAM kahyuM ke "jenI kavitAnI AvI prazaMsA maLe che, te harihare kaI svataMtra pranyaracanA karI hovI joIe." e samaye evI kaI

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48 racanA maLI na hatI. paNa thoDA varSa pahelAM amadAvAdamAM devazAnA pADAnA bhaMDAramAMthI manizrI puNyavijayajIe hariharakata "zaMkhaparAbhava vyAyoga'nI hastaprata khoLI kADhI hatI ane enuM saMpAdana meM vaDodarA grAmya vidyAmaMdiranI gAyaka vATjha orienTala sirIjhamAM sane 1956 mAM pragaTa karyuM che. vyAyoga' saMskRta ekAMkI nATaka che, je vIrarasapradhAna hoya ane jemAM strI pAtra na hoya. "zaMkhaparAbhava vyAyogamAM bharUcanA rAjA zaMkhane vastupAle parAjaya karyo hate, e ghaTanAnuM kavitvamaya nirUpaNa che. e prasaMganA upalakSyamAM khaMbhAtamAM e nATaka bhajavAyuM hatuM. siddharAja ane kumArapAlane prajJAcakSu rAjakavi zrIpAla nAme hatuM. te vaNika hatA ane siddharAja tene pitAnA baMdhu samAna gaNato hato. kumArapAle baMdhAvelA vaDanagaranA killAnA svaracita prazasti lekhamAM zrIpAle potAne viSe kahyuM che- ekAhaniSpannamahAprabandhaH / bIjigata navaju: che zrIpAlanAmA kavicakravartI / prazastimetAmakarot prasiddhAm // A zlekanI prathama paMkitamAM, zrIpAle eka divasamAM "mahAprabandha racavAne ullekha che. prabhAcandra sUrikRta prabhAvakyaritamAM zrIpAle vaizajanavijaya, nAme "mahAprabandha' racyo hovAne nirdeza che, je hAla maLato nathI. uparyukata prazastimAM nirdiSTa mahA prabandha" te A ja kRti haze ? - prastuta lekanI bIjI paMkitamAM zrIpAle potAne zrI virAga gatinApu: kahyo che. yazacaMndrakRta samakAlIna "mudritakumudacandra prakaraNa nATakamAM zrIpAlane zrIfmUvAmitrama (zrI siddharAjane bAlamitra) hyo che, tethI paNa e nirdezanuM samarthana thAya che. siddharAje pATaNamAM bAMdhela sahastraliMga sarovara, jenA darzanIya avazeSo Aje paNa najare paDe che, tenA kinArA upara sapheda A rasane eka bhavya kIrtistaMbha baMdhAvyo hato, je viSe gurjara rAjapurohita semezvaranA "kIrtikaumudI mahAkAvyamAM varNana che ke - yasyAccaiH sarasastIre rAjate rajatojjvalaH / kIrtistambho nabhogagApravAho'vataranniva // "je sarovaranA kinAre cAMdI jevo sapheda, UMce kIrtistaMbha zobhe che ! jANe AkAzagaMgAno pravAha nIce Utarato na hoya"! e sahastraliMga sarovaranI 108 zlokanI prazasti, eka zilApada upara kotarIne kIrtistaMbha upara mUkavAmAM AvI hatI. kIttistaMbha nAza pAmI gaye, te sAthe eka zilApada paNa vizIrNa thaI gayo haze; kevaLa eno eka TukaDo, jemAM thoDAka zlokonA truTita aMzo ja maLe che, te pATaNamAM vIjaLakUvA nAme mahollAmAMnA zivamaMdiranI

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- 4 bhIMtamAM caNAyela che ane e truTita aMze pATaNavAsI viziSTa saMzodhaka rAmagupta cunIgupta modIe pragaTa karyuM che. AkhI prazasti te nAza pAmI gaI, paNa enA be akhaMDa zloka merUtuMgakRta "prabandhacintAmaNimAM uddhata thayelA che. zrIpAlakRta bIjI eka prazasti mALavAmAM ratalAma pAsenA vilapAka nAme gAmanA vizALa zivamaMdiramAMthI maLI che. (vilapAka e spaSTa rIte virUpAkSa ne apabhraMza che.) prazastinuM varSa saM.1198 che, eTale mALavA upara solaMkIonuM saMpUrNa Adhipatya thayA pachI virUpAkSanuM maMdira baMdhAyuM haze e spaSTa che. emAM paNa zrIpAla pitAne niqnamAkhavadhaH kahe che. zrIpAlanAM subhASita saMskRtanA vikhyAta subhASitasaMgraho-jalpaNa kRta "sUktimuktAvali ane zAvarakRta "zAdhara paddhatimAM che; bIjAM keTalAMka subhASita prabandhacintAmaNi" ane prabhAvakacarita'mAM paNa che. A prajJAcakSu kavi zrIpAlanuM tatkAlIna vidvatasamAjamAM bhAre mAna hatuM. siddharAjanA darabAramAM vetAMbara AcArya vAdI devasUri ane digaMbara AcArya kumudacandra vacce vAda thayo hato, jemAM digaMbara AcAryane parAjaya thayo hata; e samakAlIna etihAsika prasaMganuM nirUpaNa karatuM nATaka "mudritakumudacandra prakaraNa" dharkaTavaMzIya vaNika yazazcandra racyuM che. emAM eka pAtra tarIke zrIpAla paNa Ave che. bIjA eka pAtrane mukhe emAM zrIpAlane viSe kahevAyuM che ke "purAkRta asukRtanA paripAkathI tamane carmacakSa nathI, paratuM teva mAvalyA maracA svari trAgAnanuSaH sArara vatavaNu vitaraNena ja ", lokyanuM Akalana karanAra sArasvatacakSunuM dAna karIne bhagavatI bhAratIe tamArA upara karaNA karI che. "mudritakasudacandra prakaraNamAM eka pAtra tarIke somacaMdrano rdeiza che. hemacaMdranuM AcAryapada pahelAnuM nAma somacaMdra hatuM. hemacandrane AcAryapada ekavIsa varSanI navayuvAna vaye maLyuM hatuM, AthI devasUri ane kumudacaMdranA vAda samaye emanuM vaya e karatAMye nAnuM haze. paNa rAjasabhAmAM e pUrve emane mAnapUrvaka praveza thayo hato. - zrIpAlano putra siddhapAla, ane teno putra vijayapAla paNa kavio hatA. satata traNa peDhI sudhI kavipratibhAnuM sAtatya sacavAyuM hoya evAM udAharaNe sAhityanA itihAsamAM virala che. draupadIsvayaMvaranA paurANika prasaMganuM nirUpaNa karatuM draupadI svayaMvara' nATaka vijayapAle racyuM che, ane te pATaNamAM tripuruSaprAsAdamAM vasaMtotsava prasaMge rAjA bhImadeva bIjAnI AjJAthI bhajavAyuM hatuM . mudritakumudacandra prakaraNamAM siddharAjanI sabhAmAM utsAha nAme paMDitane ullekha che. utsAha kAzmIrI lAge che. siddharAjanI vinaMtIthI hemacandra "siddhahema zabdAnuzAsana' e vyAkaraNa lakhavAne upakrama karyo tyAre anekavidha sAhityanI jarUra hatI. siddharAje, e mATe, mokalelA pratinidhimaMDaLamAM utsAha kAzmIranA zAradApIThamAM gaye hatuM ane tyAMthI judA judA ATha vyAkaraNa grantha lAvyA hatA. e vyAkaraNa racAyA pachI rAjAnA mukhya hAthI zrIkaraNa upara enI zobhAyAtrA nIkaLI, be cAmaradhAriNIo ene cAmara DhaLatI hatI ane upara zveta chatra hatuM. e rIte bahumAnapUrvaka e vyAkaraNa rAkezamAM mukAyuM,

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50 hemayandranI asAmAnya sarasvatIsevA tathA siddharAje ApelA vinaya-samanvita Azrayane anulakSone 'zeSa'-rAmanArAyaNa vi. pADakanI kAvyAkti che ke--haimapradIpa pragaTAvI sarasvatIne, sA kaya kIdhuM nija nAmanu, siddharAje traNaseA lahiyA besADI enI seMkaDo nakalA karAvI hatI ane bhAratanA judA judA pradezAmAM meAkalAI hatI. emAMnI ATha nakaleA kAzmIra meAkalavAmAM AvI hatI. kala athavA kAkala nAme kAzmIrI patinI niyukti A vyAkaraNanA adhyApaka tarIke thaI hatI. enu gujarAta sameta bhAratanA vividha pradezAnuM vidyAkIya AdAnapradAna pArasparika hatuM ane atyAre ApaNe kalpanA karIe te karatAM ghaNuM jhaDapI hatuM. mammaTanA 'kAvyaprakAza'nI e saudhI jUnI TIkAo--mANikathacadra ane jayaMta bhaTTanI--gujarAtamAM racAyelI che. zrIhanuM kaThina kAvya naiSadhIyacarita ' racAyuM. e pachI theADA ja samayamAM avataraNa hemayantraziSya mahendra sUriSkRta 'anekA karavAkara kaumudI'mAM maLe che. kumArapAlanA maMtrI duCbharAjakRta 'sAmudrikatilaka' tA e ja samayamAM thayelA naraharikRta 'narapatijaya . cA~svarAdaya'nI prAcInatama hastaprata nepALanA mahArAjAnA khIra pustakAlayamAM che. kaneAjanA rAjakavi rAjazekharakRta kavizikSAgrantha 'kAvyamImAMsA'nI hastapratA mAtra pATaNamAMthI maLI che. bauddha dharma bhAratamAMthI lupta thayA te pachI paNa bauddha nyAyanA (medhA tucchedyA vaudyuta samudUmavAH| prabhAvakacarita') abhyAsa gujarAtamAM thayA hatA. nAlaMdA vidyApIThanA AcAya zAntarakSitakRta bauddha darzananA mahAgrantha 'tattvasaMgraha', emanA ziSya temaja nAlaMdAnA adhyApaka kamalazIlanI TIkA sahita, pATaNamAMthI maLyA che. leAkAyata dananA eka mAtra upalabdha grantha bhaTTa jayazazikRta tattvApaplavasiMha'nI tADapatrIya hastaprata pATaNanA bhaMDAramAMthI maLI che e batAve che ke leAkAyata jevA vagAvAyelA dananA paNa gaMbhIra abhyAsa ahI thatA hatA. * jaina AgamanAM agiyAra agA paikI e'AcArAMga sUtra' ane 'sUtrakRtAMga sUtra'nI pramANabhUta saMskRta TIkA pATaNa pAsenA gAMbhu gAmamAM (e vakhate gAMbhu grAma nahi, paNa nagara haze.) zIlAMkadeve racI hatI. A zIlAMkadevane keTalAka abhyAsIe prAkRta 'caupannamahApurisacariya'nA kartA zIlAMka ane vanarAjanA guru zIlaguNasUrithI abhinna mAne che. AgamanAM bAkInAM nava aMgeA upara pramANabhUta TIkAe pATaNamAM abhayadeva- sUrie racI; AthI teo 'navAMgI vRttikAra' tarIke eLakhAya che. sAyaNAcA ne emanA vedrabhASyanI racanAmAM eka paMDita pariSata sahAya karatI hatI tema abhayasUrinI sahAyamAM paNa eka patipariSat hatI, ema temaNe spaSTa jaNAvyuM che. prAcInatara TIkA ane cUrNie (prAkRta TIkA)ne, tulanApUrvaka, paryApta upayAga abhayadevasUrie karyAM hatA. abhayadevasUrinI TIkAonI sahAya vinA jaina AgamasUtronuM a rahasya samajavAnuM game tevA -ArUDha vidvAne mATe paNa muzkela banata. A TIkAonuM sa`zedhana droNAcAya nAme eka prakAMDa paMDite karyu hatuM. vizeSa neoMdhapAtra vAta e che ke A droNAcA pUrvAzramamAM gujarAtanA caulukaya rAjA bhImadeva pahelAnA mAmA thatA hatA. AgamA uparanI bIjI paNa aneka mahattvanI TIkAe A samayamAM racAI hatI.

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mAtra jaina vidyAnI pa paNa solaMkIyugamAM thatI hatI ema nahi.. "vAjasaneyI saMhitA" tathA "prAtizAkhya sUtro upara, vaDanagaranivAsI UvaTakRta bhASyo ane vedamAMnI itihAsakathAo AlekhatI, e ja nagaranA ghAdivedakata "nItimaMjarI' vaidikavidyAnA kheDANanAM lAkSaNika udAharaNa che. vaDanagara ane zrIsthala - siddhapura e be evA "ajhahAra' hatA, jyAM vedavidyAnuM vyApaka kheDANa thatuM hatuM. alabatta, e samayanI hastapratAnI pablikAonAM sthaLanAmo joIe te te samayanI vidyAkIya bhUgoLane sAro khyAla Avaze. pATaNanA granthabhaMDAronI prAcIna hastapratomAM viSayanuM je vaividhya che te paNa, A daSTie, sUcaka che. vaidika ane jana paraMparA vacce gujarAtamAM je sAmaMjasya hatuM, enuM eka lAkSaNika udAharaNa joIe. vanarAjanA guru zIlaguNasUri caityavAsI yati hatA; e kAraNe pATaNamAM tyavAsI yationuM prAbalya hatuM ane suvihita jaina sAdhuone tyAM praveza nahote. eka prasiddha AcArya abhayadevasUri-navAMgI vRttikAra abhayadevasUrithI bhinna-nA be vidvAna ziSyo jinezvara ane buddhisAgara nAme hatA. pUrvAzramamAM teo zrIpati ane zrIdhara nAme vedapAThI brAhmaNa hatA. teo vihAra karatA pATaNamAM AvyA, paNa cetyo. ane upAzrayothI saMkIrNa pATaNa nagaramAM temane nivAsa mATe koI sthAna maLyuM nahi. AthI nirveda pAmI, rAjapurohita semezvarane ghara AgaLa AvI teo vedoccAra karavA lAvyA. purohite Azcarya pAmI, temane Ama karavAnuM kAraNa pUchavuM. baMne sAdhuoe pitAnI muzkelI jaNAvI. purohite rAjA durlabharAjane kahI temane nivAsa apAvyo ane tyArathI pATaNamAM suvihita sAdhuono nibaMdha vAsa zarU thaze. sahastraliMga sarevara, je "siddhasara' tarIke oLakhAya che, tenI AsapAsano vistAra eka yunivarsiTI TAuna jevo hato. adhyApaka ane vidyArthIo mATe tyAM nivAsa, bhojana ane adhyayana - adhyApananI pUrNa vyavasthA hatI. tyAMnI pravRttionuM vigata'bharapUra ane citrAtmaka varNana hemacandra yAzraya" kAvyamAM karyuM che. sahastraliMga AsapAsanAM tathA sarasvatIne tIra pradezanAM tIrthonuM varNana e samaye ja racAyelA "sarasvatIpurANamAM che. pATaNa, dhoLakA, vaDanagara, siddhapura Adi sthAnanA saMpanna vedapAThI brAhmaNe ane temanA yAyAvara ziSyanA vedadhvanithI gujarAta zabdAyamAna hatuM. tatkAlIna gujarAtamAM vaidika yajJo bahoLA pramANamAM thatA hatA. mahAmAtya vastupAlanA mitra, rAjapurohita semezvare (suvihita jaina sAdhuone pATaNamAM nivAsa apAvanAra pUrvokta semezvarathI A somezvara bhinna che, paNa ene vaMzaja che.) "surathotsava mahAkAvyanA aMtima saMga mAM pitAnA pUrvajone vRttAnta Apyo che, temAM temaNe karelA vaidika yajJonuM varNana che. niSadhIya caritanI be sauthI prAcIna TIkAo gujarAtanI che--eka, vidyAdharanI sAhitya vidyAdharI ane bIjI dhoLakA-nivAsI caMDa paMDitata TIkA. vidyAdharanI TIkA ghaNuM karIne vIsaladevanA rAjyakALamAM racAI haze, kema ke vIsaladevanA bhAratI bhAMDAgAra

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parapustakAlayamAMnI prati anusAra naiSadha'nA pATha upara e TIkA che. caMDa paMDitanI TIkA, enA potAnA kathana anusAra, saM. 1353 (I. sa. 1297)mAM dhoLakAmAM racAI che. saMskRta kAvyone caMdu eka mAtra evo TIkAkAra che, je vAraMvAra zrauta sUtronAM avataraNa Ape che. teNe keTalAka samasatro karyA hatA. teNe dvAdazAha ane agnicayana jevA vaidika yajJo karyA hatA; vAjapeya ane bRhaspatisava karIne teNe anukrame "samrATa' ane sthapatinI padavI meLavI hatI. e viSe uparyukta TIkAmAM te kahe che - .. yo vAjapeyayajanena babhUva samrATU kRtvA bRhaspatisava sthapatitvamApa / yo dvAdazAhayajane'gnicidapyabhUt saH zrIcaMDupaNDita imAM vitatAna TIkAm // "suratsava'no kartA somezvara custa vaidika hatA. teNe raceluM "ullAgharAghava' nATaka, jemAM rAmAyaNakathA nirUpAI che, te dvArakAmAM jagata mandiramAM bhajavAyuM hatuM. vastupAle Abu ane giranAra upara baMdhAvelAM jana mandiranAM prazasti-kAvyo A somezvare racelAM che. karNAmRtaprapA' nAme svaracita subhASita saMgrahane maMgalAcaraNamAM somezvara pitAnA mukhamAM rahetA traNa vedanI stuti kare che- viSayarasanirantarAnupAnaprakupitamohakapheApagu'phitAtmA / - triphuTizAniva trive vanastAmAnavadaM namAmi che A "viSayarasanA niraMtara anupAnathI jene meha rUpI kapha prakopa thayo che evo huM (kaphane dUra karanAra trikaTuka guTikA (sUMTha, marI ane pIpara e traNa tIkhAM auSadhanI * goLI)nI jema, mArA mukhamAM rahelI vedatrayIne pratidina namaskAra karuM chuM." e ja somezvara AcArya hemacaMdranuM smaraNa karatAM kahe che-- sadA hRdi vahema zrIhemasUreH sarasvatIm / "zrIhemacandrasUrinI sarasvatI-vANIne ame sadA hRdayamAM dhAraNa karIe." , zramaNa ane brAhmaNa vacce jUnA samayathI cAlate Avela zreSa, jenI noMdha pataMjali ane bIjAoe karI che te gujarAtamAM, jANe ke, lopa pAmI gayo hato. AvuM asAMpradAyika valaNa Akasmika nahotuM, paNa samakAlIna jIvanamAM je prazasya sahiSaNatA ane AdAnapradAnanI bhAvanA pravartamAna hatI, tenuM pariNAma hatuM. vaLI vidyA ane sattA vacce eka prakAranI samatulA hatI; ethI brAhmaNa-abrAhmaNanA je pakSo mahArASTra ane dakSiNa bhAratamAM pedA thayA te gujarAtamAM thayA nahi. hemacaMdrAcAryanA ziSyamaMDaLanA TUMkA ulekha vinA A vyAkhyAna apUrNa gaNAya. rAmacandrae AcArya hemacandranA paTTaziSya hatA. teo pUrvAzramamAM cAraNa hatA, evo keTalAka prabandhomAM ullekha che. rAmacandra raghuvilAsa, nalavilAsa, yaduvilAsa, satyaharizcandra,

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paM nirbhayabhImavyAyega, mallikAmakaraMdaprakaraNa, rAghavAkyudaya, rahiNImRgAMkaprakaraNa, vanamAlAnATikA, kaumudImitrANaMda ane yAdavAlyudaya e pramANe agiyAra nATako racyAM che. emAMthI raghuvilAsa, nalavilAsa, satyaharizcandra, nirbhayabhImavyAyega, mallikAmakaraMdaprakaraNa ane kaumudImitrANaMda-eTalAM nATake pragaTa thayAM che ane bAkInAM apragaTa ke anupalabdha che. sudhAkalaza' nAme subhASitakeza rAmacandro saMkalita karyo hato. pitAnA guru bhAI guNacaMdranI sAthe "nATaye darpaNa" e nATayazAstrano graMtha tathA dravyAlaMkAra' e nyAyazAstrane graMtha rAmacandra lakhyo che. kumArapALe baMdhAvelA kumAravihAranuM kavitvamaya varNana karatuM kumAravihArazataka ane prathama tIrthakara AdinAthanI stuti karatI yugAdidevayAtrizikA' e paNa rAmacandranI racanAo che. "prabandhazata' nAmane rAmacandra graMtha maLato nathI, paNa eka jUnA graMthabhaMDAranI sUcimAM paM. rAmajannata pravadhazataM dvADhazapanAkSAdriahavajJAva, saMcA pa000 e pramANe ullekha che. e uparathI muni jinavijayajI mAne che ke AcArya hemacandra kAvyAnuzAsanamAM je bAra vastuo rUpaka tarIke jaNAvI che te rUpakanA tathA nATakAdinA svarUpa viSe AmAM vistRta carcA haze. dhanaMjaye pitAnA dazarUpaka' graMthamAM daza rUpaka gaNAvyAM che; bAra rUpakonI carcA karato rAmacandrane A graMthe maLI Ave te A viSayamAM ghaNuM navuM jANavAnuM maLe. rAmacanTe potAnAM nATakonuM vastu purANamAMthI lIdhuM che tema lakathAomAMthI paNa lIdhuM che. pote tarka, lakSaNa (vyAkaraNa) ane sAhityanA jJAtA - saividyavedI hovA chatAM kavitva mATe spRhA dharAve che, ema temaNe "nAzvadarpaNa"nA AraMbhamAM kahyuM che- . prANA: kavitva' vidyAnAM lAvaNyabhiva yoSitAm / . vidyavedineo'pyasmai tato nitya kRtaspRhAH // nATayadarpaNamAM rAmacandra pitAnAM agiyAra nATako sameta cuMmAlIsa saMskRta nATakamAMthI udAharaNo ke avataraNo ApyAM che, te emanuM vizALa vAcana ane vivecaka buddhi darzAve che. "mudrArAkSasanA kartA vizAkhadattanA lupta devIcandragupta' nATakamAMthI rAmacandra vistRta avataraNo ApyAM che, tethI guptavaMzanA itihAsa upara navo prakAza paDe che. mahAparAkramI samrATa samudraguptanA avasAna pachI tenA putra caMdragupta bIje -jeNe "vikramAditya" nAma dhAraNa karyuM hatuM te-gAdIe Avyo tyAra pahelAM magadhanA siMhAsana upara rAmagupta nAme rAjA thoDA samaya mATe beTho hato. e rAmagupta bIje koI nahi, paNa caMdraguptane moTe bhAI hato. paraMtu rAmagupta pitAnA parAkramI pitA ane parAkramI baMdhuthI judI ja prakRtine manuSya hato. paradezI zaka rAjAnA AkramaNamAMthI pitAne ane potAnA rAjyane bacAvavA mATe teNe potAnI paTTarANI dhruvadevIne zaka rAjAnI chAvaNImAM mokalavAnuM svIkAryuM hatuM. paNa A hINapata nahi sahana thavAthI caMdragupta pite strIvezamAM zaka rAjAnI chAvaNImAM gayo ane teNe zaka rAjAne vadha karyo hato. bIjA etihAsika purAvAo uparathI jaNAya che ke pAchaLathI keIe rAmaguptane : vadha karyo hato tathA caMdragupta ane dhruvadevInAM lagna thayAM hatAM. rAmacandranA "nATayadarpaNamAM

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54 'devIcandraguptamAMthI avataraNe uddhata thayAM che tema bhojadevanA zRMgAraprakAza" mAM paNa thayAM che. A ghaTanAne anulakSIne zrI kanaiyAlAla munazIe emanuM pravesvAminIdevI" nATaka racyuM che, baMgALI purAtattvavida ane navalakathAkAra rAkhAladAsa benarajIe "dhruvA" nAme navalakathA lakhI che, jenuM "zakAri nAmathI gujarAtI bhASAMtara thayuM che tathA hindI kavi jayazaMkara prasAde "jhuvA" nAme kRtinI racanA karI che. eka ghaDAyelA nATakakArane hAthe lakhAyelo, nATazAstranuM nirUpaNa karatA grantha nATathadarpaNa" bIjI aneka rIte paNa viziSTa che. rAmacandrane emAM guNacandrane kImatI sahakAra maLyo haze e spaSTa che. hemacandra kumArapAlane ApelA upadezane viSaya upara , kumArapAlapratibodha' nAme prAkRta grantha (jemAM keTaloka apabhraMza bhAga paNa che) somaprabhasUrie saM. 1241mAM racyo hato, te hemacandranA traNa ziSyo guNacandra, mahendramuni ane vardhamAnagaNie sAdyata sAMbhaLyA hatA, evo ullekha enI prazastimAM che.. . . hemacandranA anya ziSyomAM mahendrasUrikRta "anekArtha ke ravAkaraka mudI', je hemacandrakRta anekArthasaMgraha'nI TIkA che, teno ullekha agAu karyo che. bIjA eka ziSya vardhamAnagaNie rAmacandrakRta "kumAravihAraprazasti' kAvya upara TIkA lakhIne e kAvyanA 116 artha karI batAvyA che. bIjA eka ziSya udayacandra potAnA guru hemacandrakRta 'yogazAstramAM vyAkaraNanI eka bhUla batAvI hatI. A udayacaMdranA upadezathI devendramunie "siddhahemabRhada vRtti' upara TIkA racI hatI tathA siddharSikRta "upamitibhavaprapaMca kathA'nA saMkSeparUpe "upamitibhavaprapaMca kathA sAroddhAra" lakhyo hato. ane devendranA ziSya kanakaprabha haimanyAsasArane uddhAra karyo hato. A devendrane Do. nyUlare udayacaMdranA ziSya mAnyA che. yazazcaMdra nAme bIjA eka ziSya ghaNo samaya hemacaMdranI sAthe rahetA evo ullekha prabaMdhomAM che. ("mudritakumudacaMdraprakaraNa"nA kartA zrAvaka yazazcaMdrathI A sAdhu yazazcaMdra bhinna che). hemacaMdranA guru devacaMdra hatA, tema emanA eka ziSya paNa devacaMdra nAme hatA, A devacaMdra "caMdralekhA-vijayaprakaraNa" nAme eka nATaka racyuM hatuM, je hajI apragaTa che. A nATakanI racanAmAM eka zekha bhaTTArake sahAya karI hatI, evo ullekha tene aMte che. caMdralekhA vijayaprakaraNamAM nAyikA tarIke caMdralekhA vidyAdharIne ka95vAmAM AvI che. hakIkatamAM, te sapAdalakSanA rAjA arNarAjanI bahena jahaNAdevI che. kumArapAle arAjane harAvyuM ane jallAdevI sAthe kumArapAlanuM lagna thayuM e prasaMga para kumArapAlanA vIratvane varNavatuM A praza sAtmaka nATake che. A nATaka pATaNamAM kumAravihAramAM zrI ajitanAthadevanA vasaMtotsava prasaMge kumArapAlanI sabhAnA paritApa arthe bhajavAyuM hatuM, evo spaSTa ullekha prastAvanAmAM che. Ama hemacaMdranA ziSyamaMDaLanI sAhityasevA paNa gurunI paraMparAne anurUpa gauravazALI che. - chele, vidyAnidhimadhamaviira: zrI hemaco guruH (vidyAsamudra maMthanamAM maMdarAcala samAna zrI hemacaMdra guru) tarIke je "kalikAlasarvajJa'ne emanA ziSya devacaMdra

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papa ukta caMdralekhA vijayaprakaraNamAM mAnAMjali arpI che, temane vidyA pratyeno abhigama kevo hato, enI vAta karIne A vyAkhyAna pUruM karIza. sAhityazAstranA pratiSThita saMskRta granthomAM mammaTane "kAvyaprakAza viziSTa che AcArya hemacandra mamaTanI pachI eka saikA bAda thayA che ane temanA kAvyAnuzAsana upara mammaTano sAro prabhAva che. jo ke hemacaMdranI katimAM keTaluMka nAvInya che ane rUpakAdinI carcA to sAhityazAstranA graMthomAM temaNe prathama vAra karI che, paNa kAvyaprayojana paratve pUrvAcArya mammaTathI temano matabheda che. kAvyaprayojananuM nirUpaNa karatI, "kAvyaprakAzanI prathama kArikA A pramANe che- kAvya yazase'rtha kRte vyavahAravide zivetarakSataye / sadyaH paranirvRtaye kAntAsa bhitayopadezayuje // (kAvya yaza mATe, dhana mATe, leka vyavahAra jANavA mATe, aniSTa nivAraNa mATe, sadya-tatkALa (rasAsvAdane kAraNe) paramAnaMda mATe ane kAntAnI jema upadeza mATe racAya che.) kAvyaprayojana viSe hemacandra kahe che-- kAvyamAnandAya yazase kAntAtulyopadezAya ca // 3 // (kAvya AnaMda mATe, yaza mATe ane kAntA tulya upadeza mATe) enA vivaraNamAM AcArya kahe che ke dhanamegnAnitam | (dhana anekanika che; arthAta kAvyaracanAne pariNAme dhana maLaze ja evo koI - ekAnta-nizcaya nathI.) tathA pitAne vidhAnanA anumodanamAM "zAntizatakamAMthI eka leka TAMke che, jene pUrvAdha A pramANe che upazamaphalAd vidyAvIjAd phala dhanabhicchatA bhavati viphalo yadyAyAstatra kinadbhutam / (upazama jenuM phaLa che e vidyAbIjamAMthI dhana IcchanArano AyAsa je niSphaLa jAya to emAM zuM Azcarya che ?) - tyAgI, mahAmanIdhI AcArya hemacandranuM kathana sarvathA yogya che kema ke vidyAne pariNAme mAna, sattA, padavI ke dhana maLe, paNa enuM AtyaMtika ane zreSTha phaLa upazama che; sarasvatInI upAsanAnI kRtArthatA ane pariNAma upazama che. upazama e mAnava jIvananI sArthakatA che.

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dezInAmamAlA" : tenuM kSetra, svarUpa ane mahatva - harivallabha bhAyANuM 1. "zInAmamAlAnuM mahatva hemacaMdrAcArye racelAM zAstro ane kAvyomAM vyAkaraNa ane zabdakozane lagatA graMthane ApaNe temanA vADamayaprAsAdane kaLaza kahI zakIe. temAM paNa temaNe karele dezya zabdone saMgraha, je "dezInAmamAlA" tarIke jANIto thayo che tathA jene hemacaMdra "rayaNAvalI" eTale ke "ratnAvalI" evuM nAma ApeluM che, tenuM mahattva ananya che. e eka graMthanI ja , , temaNe racanA karI heta te paNa temanA pAMDityano dhvaja laherAte rahyo hota. A mAtra upAsanA prApta devanI prazasti nathI--e saheje batAvI zakAya. ziSyonA sAmAnya vyavahAramAM ane sAhityamAM je bhASAprayogo thayA hoya, thatA hoya ane karaNIya hoya te prayogonuM-te pado, vAkyo, zabdo, baMdho ane prabaMdhanuM pramANukaraNa hemacaMdra "siddhahema-zabdAnuzAsana", "abhidhAna ciMtAmaNi" vagere koze, "kAvyAnuzAsana" ane "chaMdanuzAsana" dvArA karyuM. vyAkaraNa ane saMskRta kozane jemane AdhAra nathI tevA, prAkRta sAhityamAM paraMparAthI pracalita zabdonA-eTale ke dezya zabdonA pramANIkaraNa mATe temaNe "dezInAmamAlA" racI. A mATe temaNe pUrvavartI dezya zabdakozonuM saMklana karIne temAM Avazyaka zuddhivRddhi karI, ane sAmIne evA suvyavasthita rUpe rajU karI ke temanA dezIkeze AgaLanA badhA kozone bhulAvIne pracAralupta karI dIdhA. dhanapAlakRta "pAIlachInAmamAlA"nA eka mAtra apavAde (tene paNa mAtra pA bhAga ja dezya zabdoe rokyo che, bAkInAmAM te saMskRtabhava zabdo che) hemacaMdrapUrvenA badhA dezIkezana ghaNA samayathI nAmazeSa banI gayA che. 2, dezya prakAranA prAkRta zabdonuM svarUpa hemacaMdrAcArye "rayaNAvali (jenAM bIjAM nAma "dezI-dUsaMgaho" ane "dezInAma keTalAMka - pratyayavALAM sAdhita saMrakRta aMge pAchaLanI samayamAM, laukika uccAraNanA prabhAve, huM kArAnta svarUpe, liMga parivartana pAmIne (napuMsakaliMgIne badale strIliMgI banIne), mULa svarUpavALAM aMgenI sAthosAtha, vikalpa vaparAtAM thayAM hatAM. jema ke, mAdhurya/nApurI, cAturya/cAturI, vaya/corI, sAkSya ane gujarAtI sAdhanA mULamAM rahela sAkSI(eTale ke "sAkha''). te ja pramANe viza. pachI yezI saMjJA rezIjArAnA saMkSepa tarIke kozavAcaka paNa banI.

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57 mAlA" che.)nI racanA I. sa. 1045-10pa0 nI vacce karI hatI. je prAkRta zabdo paraMparAgata paribhASA pramANe "dezya", "dezI" athavA "dezaja" tarIke jANItA hatA, tevA zabdonA prAcIna bhAratIya kezAmAM A aMtima ane saMbhavataH sauthI moTA kAza hatA. "dezInAmamAlA" (saMkSipta denA.) eka svanirbhara, svAyatta kAza nathI. bhASAnA zabdone lagatA je para'parAgata siddhAMta pracalita hatA tenA upara AdhArita vyAkaraNa ane zabda kozAnI racanAmAM te eka ghaTaka ke aMgabhUta hatA. prAcIna bhAratamAM bhASAnuM varNana ane vizleSaNa mATe bhAge teA je sAhitya ane ziSTa vyavahAra uccavarNa pUratA maryAdita hatA, tenA mAdhyama tarIke ja thatuM rahyuM che. vyAkaraNIya paraMparA tenA prAcInatama tabakkAthI bhASAnI zuddhi jALavavA, ziSTa prayogAnu dhAraNa jALavavA satata jAgrata rahetI. hemacaMdrAcArya pUrve agiyArasAthI paNa vadhu varSAthI saMskRtanI sAtheAsAtha prAkRta bhASAe paNa sAhityabhASA tarIke vaparAtI thaI hatI. hemacadrAcArya' sudhInA tathA tenI pachInA vyAkaraNakArA mATe sAhityamAM vaparAtA zabdabhaMDoLane pramANita karavAnuM satata kA rahetuM, kema ke evA zabdabhaMDoLamAM parivartana thavuM svAbhAvika ane anivAryuM hatuM. sAhityika prAkRtA atizaya rUDha banI gayeluM svarUpa ane zailI dharAvatI bhASAo hatI. pustakiyA kahI zakAya evI e bhASAmAM saMskRtamAMthI avirata AdAna thatuM rahetuM. saMskRta vyAkaraNA racavA pAchaLanA eka hetu lekhakA ane pAThakA mATe eka sahAyaka sAdhana nirmANa karavAneA hateA. e kAraNe saskRta vyAkaraNAmAM prAkRtanuM dhvanisvarUpa ane vyAkaraNa saMskRtamAMthI siddha karavAnA niyameA joDavAnI prathA paDI. sAhityika prAkRtAnA zabdonuM tatsama, tadbhava ane dezya evA traNa prakAramAM vaheMcIne temanuM nirUpaNa karavAmAM AvatuM.2 je dhAtuo ane a geA temanA mULabhUta dhAturUpe| ane zabdothI abhinna hatA, te sa MskRtasama ke tatsama. AvA prAkRta zabdonI saMskRta zabdothI abhinnatAnuM tAtparya e che ke e dhAtu ane zabdonA dhvani ane arthAmAM kazuM dekhItuM ke dhyAnapAtra parivartana nathI thayu. je dhAtue ane a MgA mULabhUta saMskRtamAMthI dhvaniparivartana dvArA vikAra, lApa ke AgamanI prakriyAo dvArA niSpanna thayelA hAya te saMskRtamava ke tamava. bAkI rahelA je zabdo (eTale ke dhvani ane artha nA sa'yeAjanavALAM ekame) je dhvani ane anA svIkRta niyama lAgu pADIne sAdhI zakAtA na hoya te dezya. AmAMnA trIjA prakAranA zabdonu - eTale ke dezya zabdonuM pramANIkaraNa mAnya dezIkAzeAnI racanA dvArA thatuM. hemacaMdra "siddhahema zabdAnuzAsana"mAM tatsama ane tadbhava pado siddha karavAnuM kArya te mATenAM sUtreA racIne pAra pADayuM. bAkI rahelA dezya zabdAnA prakAranI temaNe denA.mAM saMbhALa lIdhI. denA. uparanI svApanna vRttimAM temaNe spaSTa karyu` che ke lApa, Agama ane vikAra e prakriyAo upara AdhArita, vyAkaraNagata niyamAne AdhAre je zabdo saMskRtamAMthI siddha thaI zakatA nathI temane denA,mAM saMgraha karelA che. 2. ' A trividha vargI karaNa uparAMta caturvidha vargIkaraNanI paNa eka para parA hatI. tatsama, tadbhava, dezya ane sAmAnya. jue mArA haMridda uparanA lekha(1973), paNa prastuta carcA mATe te upayeAgI nathI.

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58 nirUpya viSayanI maryAdAo darzAvatAM hemacadrAcArye jaNAvyuM che ke temanA samayamAM je zabdo judAjudA pradezAnA leAkavyavahAramAM pracalita hatA -- eTale ke prAdezika elIemAM rAjarAja vaparAtA zabdo - te badhAne saMgraha karavAnA temane prayAsa nathI. temanI tema te parApUrvathI je zabdo prAkRta sAhityamAM vaparAtA rahyA che ane jemanI vyutpatti thaI zakatI nathI tevA zabdo saMgRhIta karavAnI che. 3. hemacadranI racanApaddhati ane siddhi pahelAM jaNAvyu` tema prAkRta vyAkaraNA ane kozA racavA pAchaLanuM prayAjana haMmezAM e rahyuM che ke temanA dvArA, jee - saMskRtanA jANakAra hatA. temane prAkRta sAhitya racavA ane samajavA mATe AdhArabhUta, sagavaDabharyAM ane adyatana sahAyaka sAdhana pUrAM pADavAM. hemacaMdra dezIkeAzakArAnI dI para parAne cheDe Ave che. denA.mAM bAra purAgAmI dezIkArAmAMthI kAM teA uddharaNA ApelAM che, athavA to temanA pramANa tarIke nirdeza karelA che. dhaNA pUvI dezIkAzA heAvA chatAM pote zA mATe navA dezIkAza racI rahyA che evA praznanA uttararUpe hemacaMdra traNa kAraNA ApyAM che : (1) pAchaLanA samayanA keTalAka dezIkAzA bhUlabharelA, pramAdavALA ane hakIkatanI cAkasAI karatI samIkSAdaSTi vinAnA che. e kAzakArAe AgaLanA pramANabhUta dezIkAzAnA temanA ajJAnane lIdhe, athavA teA temanu khATuM adhaTana karavAne lIdhe aneka dezI zabdonA sAcA svarUpa ane a bAbata gUMcavADA UbhA karyAM che. (ra) hastapratalekhakeAnI medarakArI ane bhUlabharelI rItarasameAne lIdhe e gUMcavADAmAM moTA umerA thayA che. (3) AgaLanA kAzamAM zabdo varNAnukrama pramANe ane zabdonI laMbAI pramANe gADhavIne na ApyA hAvAthI zabdonA svarUpamAM garabaDa thatI rokI zakAtI nathI. hemacaMdra denA.mAM zabdone varNAnukrame ane temanI laMbAI pramANe geAThavyA che. je bAbatamAM emane zaMkA paDI ke matabheda jaNAyA tyAM temaNe cAgyAyeAgyatAnA nirNaya karIne potAnI pasaMdagI karI che. jyAM temane purAvA anirNAyaka lAgyA che ke e mA tulyabaLa lAgyA che, tyAM temaNe baMne vikalpa nAMdhyA che. aneka sthaLe saMgRhIta zabda paratve pUvI' sAdhaneAmAMthI uddharaNeA ApyAM che, carcA karI che ane ayeAgya mAne prativAda karyAM che. A hakIkata, tema ja temaNe aneka zabdonI bAbatamAM svIkArelI vaikalpika joDaNI ane vaikalpika arthA tathA pizele nAMdhelAM - pAThAMtarAnuM aDAbIDa jaMgala--e badhA uparathI ApaNane kAMIka khyAla Ave che ke dezya zabdonA svarUpa ane anI bAbatamAM hemacaMdranA samaya sudhImAM keTaleA gUMcavADo ane avyavasthA UbhAM thayAM hatAM, ane kevI vikaTa samasyAone temane sAmaneA karavA paDayo haze. dezya zabdonA temanA nirUpaNamAM samagrapaNe jotAM samatulA, vizadatA ane vaijJAnika sAvadhAnInI je uccakakSA ApaNane pratIta thAya che te denA.ne hemacaMdrAcAryanI eka vadhu bhagIratha siddhi tarIke ApaNI samakSa sthApe che. temaNe dezIzabdonuM kSetra je rIte sImita karyuM" che, temAM paNa ApaNane upayukta guNA jovA maLe che, kema ke je --siddhAMtA ane sada mALakhu te

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pa9 veLA paraMparAthI svIkAryA hatAM. temanI maryAdAmAM rahIne dezI zabdaprakAranI, custa vyAkhyA te dUra rahI paNa kAmacalAu vyAkhyA ApavAnuM paNa saheluM na hatuM. zabdane dezI gaNavA mATe hemacaMdra traNa dhoraNa ApyAM che : (1) savarUpagata asAdhyatA : zabdasiddhinA svIkRta niyamone AdhAre je zabdo saMskRtamAMthI siddha na thaI zake ke jemane prakRti-pratyaya-vibhAga na thaI zake te dezya zabda. (2) arthagata asAdhyatA : je zabdo svarUpathI saMskRtamAMthI siddha thaI zakatA hoya paNa jemane artha judo hoya (pachI bhalene te mULanA arthamAMthI sAdhI zakAto hoya) te dezya zabdo. (3) pUrvaparaMparA : keTalAka evA zabdo, jemane dekhItAM saMskRta sAthe ceDAghaNA prayatna ApaNe sAMkaLI zakIe tema hoya, te paNa jemane AgaLanA AdaraNIya ane pramANabhUta kozakAroe dezI gayA hoya temane paNa dezI gaNavA. hemacaMdra saMskRta dhAtuomAMthI niSpanna na karI zakAtA prAkRta dhAtuono saiddhAMtika rIte denA.mAM sIdhe samAveza nathI karyo. te mATe temaNe evuM kAraNa ApyuM che ke e zabdone saMskRtamAMthI sAdhita pratyaya lagADI zakAtA hatA. pahelAMnA dezIkAranI paddhati choDI daIne hemacaMdra dhAtvAdezane "siddhahema" vyAkaraNanA prAkRta vibhAgamAM sthAna ApyuM che ane tema chatAM pUrva pracalita prathAne mAna ApIne, tema ja upayogitAnI dRSTie temaNe badhA mahattvanA dhAtuone denA. uparanI potAnI TIkAmAM paNa noMdhyA che. A bAbatamAM tema ja bIjI ghaNI bAbatamAM sAmAnya rIte badhAye prAkRta vyAkaraNakArono abhigama saiddhAMtika karatAM vyavahAru vadhu rahyo che. je A muddAnuM mUlya ApaNA manamAM vase te saMskRta mULanA ane saMskRtamAMthI vyutpanna nahIM thaI zakatA zabdone judA pADavAnI bAbatamAM prAkRta vyAkaraNakAro joIe tevA custa ane susaMgata nathI e prakAranA Adhunika abhyAsIonA vAMdhA vajUda vagaranA lAge, ane keTalIka vAra te temAM ApaNane vAMkadekhApaNAne doSa dekhAya. dezya zabdonA arvAcIna samayamAM thayelAM adhyayanae e zabdonA mULa strota kayA hatA te viSaya para keTaloka prakAza pADyo che. keTalAka dezya zabdonuM mULa saMskata hovAna batAvI zakAya che. e zabdo dezya gaNAyA te e kAraNe ke je dhvaniparivartana ke arthaparivartanane pariNAme te niSpanna thayA che, te parivartana saMkula ane tarata na pacchAya tevAM che. bIjA keTalAka de zabdonAM mULarUpa prAcIna bhAratIya-Arya zabdo evA che. jemane jaLavAyelA ke jANItA sAhityamAMthI praga TAMkI zakAto nathI athavA jemano mULa zabda mAtra vaidika bhASAmAM ja prayojAyo che athavA te bhAratIya-AryanI pUrvavatI bhUmikAmAMthI temanA sagaDa maLe che. bIjA keTalAka zabdonA mULarUpa zabda drAviDI parivAranI bhASAomAMthI ke kuvacita phArasI-arabImAMthI batAvI zakAya che. paraMtu A rIte jUnI bhUmikAomAM athavA te anya bhASAomAM jemanuM mULarUpa hovAnuM ApaNe batAvI

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zakIe chIe tevA zabdane bAju para rAkhIe, te jemanI vyutpatti aspaSTa ke ajJAta che, tevA bAkI rahetA zabdonuM pramANa ghaNuM moTuM che. utpatti 4. dezya zabdasAmagrInI samasyAo denA. uparanuM have pachInuM saMzodhanakArya be saMlagna dizAmAM calAvavAnuM che : te te dezya zabdanuM ekkasa svarUpa ane artha nizcita karavA tathA tenuM pracalana ane vyutpatti nizcita karavAM. AmAMthI pahelI samasyAnAM be pAsAM che : prathama to hemacaMdra je svarUpe amuka dezya zabda noMdhyo hato te svarUpa nakkI karavuM. ApaNI pAse denA.nI je hastaprato che, temAM dezya zabdonA likhita svarUpane lagatA aparaMpAra ane gUMcavADAvALAM pAThAMtara maLe che. pisele denA.nA temanA saMpAdanamAM pAThanirNayane lagatI samasyAono samucita khyAla Apyo che. temaNe sAta hastapratomAMthI (ane sudhArelI AvRttimAM rAmAnujasvAmIe vadhArAnI traNa pratamAMthI) badhAM pAThAMtare noMdhyAM che ane moTebhAge pATha nizcita karI Ape che. paraMtu temaNe e paNa jaNAvyuM che ke aneka zabdonI bAbatamAM koI AdhArabhUta gheraNane abhAve, vividha joDaNIbhedamAMthI koI ekanI pasaMdagI karavI ghaNI muzkela che, kvacita temaNe AmAM arvAcIna bhAratIya-Arya sAmagrImAMthI sahAya meLavavAno prayatna karyo che khare, paNa pizele e AdhArastrotano nAmamAtra sparza karela. haragoviMdadAsa zeThe ane vadhu to becaradAsa dozIe tene ghaNI sArI rIte upayoga karyo che ane have to ApaNe (1) Tarnarane nepAlI keza, (2) temane bhAratIyaAryano tulanAtmaka koza, (3) mAyapharane prAcIna bhAratIya-Aryane saMkSipta vyutpattikeza ane (4) baro tathA emenane drAviDI bhASAone vyutpattikoza - e sAdhanone lIdhe ane (5) I. sa. 1900 pachIthI bhAratIya-Arya paratve etihAsika ane tulanAtmaka daSTie thayelA vadhu saMzodhanakAryane lIdhe e AdhArano ghaNI vadhu sArI rIte upayoga karI zakIe chIe. e bIje agatyane AdhAra ApaNane pizelanA denA. saMpAdana pachI prakAzita thayela vizALa prAkRta sAhitya ane samagra apabhraMza sAhitya pUro pADe che. dezI zabdonA svarUpanirNaya mATe e sAhityamAMthI bahu thoDuM upayogamAM levAyuM che. dezya zabdonA svarUpanirNaya ane arthanirNayane lagatI samasyAnuM bIjuM pAsuM che, hemacaMdra paraMparAne AdhAre noMdhelA zabdonA svarUpanI ane arthanI cakAsaNI. dezI zabdono cekasa svarUpanirNaya karavAnuM kAma jyAre hemacaMdra hAthamAM lIdhuM tyAre ja te bhAre gUMcavAyeluM hatuM. hemacaMdra potAnI vivekazIla, samIkSaka dRSTie e samasyA ukelavAnA. je prayAsa karyA che, temAMthI ApaNane temanI UMcI vaijJAnikatA, vyavasthApakatA ane samatala dRSTi pratIta thAya che. aneka zabdonI bAbatamAM hemacaMdra vaikalpika zabdarUpa ApyAM che. to paNa chevaTe te teo amuka pAyAnI svIkRtione vazavatIne ja (puraskAra-tiraskAranuM) kAma karI zake tema hatuM. vaLI paraMparA pratye Adara temane mATe aviArya hate. ApaNA samayanA koI kozakAranI sarakhAmaNImAM hemacaMdrane dRSTinI tema ja saMdarbha sAmagrInI moTI maryAdAo nIce kAma karavAnuM hatuM. arvAcIna abhigama, tapAsa paddhati ane sahAyaka sAdhanA

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1 prakAzamAM ApaNe hemaca jemane alaga, judA dezya zabda lekhe nAMkhyA che, temane anyatra noMdhelA kAIka zabdanA mAtra sva-rUpAMtara tarIke ghaTAvI zakIe chIe. vaLI dezya zabdonAM maLatAM vividha sva-rUpAMtarAnI pAchaLa raheluM lekhanamUlaka ke uccAraNamUlaka koIka vyApaka valaNa tAravIne, te dvArA bhAratIya-AnA itihAsa mATe paNa keTalIka mahattvanI hakIkatA prApta karI zakIe chIe. dezya zabdonI bIjI samasyA te temanA sAhityagata prayAge ane vyutpattine lagatI che. e samasyAne ukelavA mATe paNa ApaNe upayukta e AdhArAnA Azraya levAnA che. A mATe prAcIna prAkRta ane apabhraMza kRtionuM temAM vaparAyelA dezya zabdonI dRSTie adhyayana karavuM paNa jarUrI che. 5. samasyAukelanA prAraMbha durbhAgye ekame apavAde ukelanI dizAmAM kazA vyavasthita prayAseA nathI thayA. 1929mAM prakAzita haragAviMdadAsa zeThanA prAkRtakAza pAIasamahavA' dvArA denA.nA aneka dezya zabdonA sAhityika prayAgAnA nirdeza maLe che kharA. zrImatI ratnA zrIyane mArA mAdana nIce puSpadaMtanA apabhraMza paurANika mahAkAvya mahApurANa'mAM tema ja tenI khI apabhraMza kRtiomAM vaparAyelA caudasA jeTalA dezya ke virala zabdAnu vyavasthita adhyayana temanA pIeca.DI. mATenA zodhaprabaMdhamAM 1962mAM karyuM. che (pustakarUpe prakAzita 1969 mAM), ane te pachI temaNe zAntisUriSkRta prAkRta "puhavIcaMdracariya"mAM prayukta nava sA jeTalA dezya zabdonuM adhyayana karyuM. ( 1972mAM prakAzita thayelA e graMthane ate ApelA zabdakAzamAM). dekhItu che ke A prakAranAM saMkhyAbaMdha tulanAtmaka ane samIkSAtmaka adhyayanone pariNAme ja ApaNuM denA. tema ja tenA pUvatI itara kAzAnI dezyasAmagrInA cAkkasa svarUpa ane aA nirNaya karavAnuM kAma AgaLa calAvI zakIe. A prakAranA AgaLa karavAnA kAryanI dizAmAM pahelAM gheADAMka kadama lekhe me. 1963mAM ApelAM traNa vyAkhyAnAmAM (1966mAM prakAzita) Azare chaseA dezya ane virala prAkRta zabdonI carcA karI hatI. temAMnA pahelA vyAkhyAnamAM denA.mAM saMgRhIta dezya zabdomAM, je zabda eka ja hoya paNa vividha svarUpe ApelA hoya, tevA zabdonI carcA karI che. evA zabdonA e prakAra che : jemanA svarUpabhedanA mULamAM lekhanoSa ke lipigata vatA bhrama hAya ane jemanA svarUpabhedanA mULamAM vAstavika dhvaniparivartana hoya. pahelA prakArane sAta vamAM ane bIjAne khatrIza varSoMmAM vaheMcIne vaNu parivAnu vizleSaNa karyu che. khIjA vyAkhyAnamAM rAmAnujasvAmInA denA.nA saMpAdanamAM pANA khase jeTalA zabdonA karelA khATA atha sudhAryAM che.3 trIjA vyAkhyAnamAM svayaMbhUnA apabhraMza paurANika kAvya paumacariya'mAM maLatA dezya zabdonI carcA karI che. 3. khecaradAsa dozInA "dezIzabdasaMgraha"mAM paNa, je zabdone rAmAnujasvAmIe khATo atha karyAM che, te zabdone sAcA artha karelA che.

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e pachI 1967mAM prakAzita eka lekhamAM meM denA.nA keTalAka anekArthI zabdonA arthabhedanA mULamAM kharekhara judAjudA be artha rahelA nathI, paNa arthavAcaka zabdanA . lekhanabhramane kAraNe be dezIkAromAM jANe ke te zabda judAjudA arthamAM noMdhAyo che evo bhrama thayo che e hakIkata bAra zabdonI vigate carcA karIne darzAvI che. seMkaDo dezya zabdo ane prAkRta dhAtvAdezanI A duTie cakAsaNI karavAnI jarUra hoIne A to e dizAmAM karelI eka nAnakaDI zarUAta ja che. prAkRta-apabhraMza sAhityamAM prayukta dezya zabdonuM svarUpa ane artha nizcita karavA ane temane denA.mAM noMdhelA zabda sAthe meLa besAravA pratyeka zabdane lagatAM pAThAMtare, saMdarbho vagerenI jhINavaTathI carcA karavI ghaNI vAra jarUrI bane che. e paddhatie meM jaina Agama sAhityamAM vaparAyelA zabdonI tathA virUri0, ravi8, zuTuMdhiya ane Iimiya jevA zabdonI keTalAka lekho dvArA carcA karI che. muni dulaharAja saMpAdita "dezI zabdakoza"(1988)mAM jaina Agamagra che, temanA * * paranI vyAkhyAo tathA hemacaMdranI denA.mAMthI dezya zabdo sthAnanirdeza ane pAThAMzanAM uddharaNa sAthe ApyAM che, te uparAMta "pAIasadumaha 'mAMthI tathA prakAzita prAkRtaapabhraMza sAhityakatione aMte temanA saMpAdakee tAravIne mUkelA zabdakezomAMthI dezya zabdo saMgRhIta karyA che. A rIte jaina Agama sAhityamAM prayukta prAcIna dezya zabdo tathA anya graMthanI dezyasAmagrI jemAM saMgRhIta karI che, te dezI zabdakoza taiyAra karAvI prakAzita karavAnuM jaina vizva bhAratInuM prazasya kArya e zabdonA adhyayana mATe eka ghaNuM upayogI sAdhana pUruM pADe che. 6. denA.nuM sAmAnya svarUpa ane nirUpaNapaddhati , hemacaMde denA,mAM saMgrahIta dezya zabdone temanA AdyavaNanA krama anusAra ATha vargomAM vahecelA che. e rIte kula 783 gAthAmAM 3978 zabdono samAveza karelo che. te-te vaNathI zarU thatA zabdone temanI akSarasaMkhyAnA krame goThavyA che ane pahelA ekArtha ane pachI anekArthI zabdo noMdhyA che. denA. upara potAnI saMskRta vRttimAM hemacaMde ghaNAkharA prAkata dhAtvAdezone paNa samAveza karyo che ane noMdhelA zabdonA svarUpa ane artha vizenAM matAMtaro paNa ApyAM che. e badhAne je gaNatarImAM laIe te upara noMdhelI zabdasaMkhyA bamaNItramaNI thavA saMbhava che. te te gAthAmAM noMdhelA dezya zabdonA praganA udAharaNa lekhe (anekArtha zabdone bAda karatAM) hemacaM' ke 622 kAvyAtmaka dRSTAMtagAthAo racIne mUkI che. AghavarNanI ane akSarasaMkhyAnI samAnatAne AdhAre eka ja gothAmAM gUMthAyelA zabdo vacce arthadRSTie ghaNuMkharuM te bAdarAyaNa-saMbaMdha ja hoya (eka ja vyAkaraNasUtramAM sAthosAtha gUMthAyelA zvana, yuvana, madhavana vacce hoI zake tevo). evA zabdonA arthone sAMkaLI susaMgata arthavALI. kAvyAtmaka racanA karavA mATe keTaluM racanAkauzala joIe e samajI zakAya

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tema che.* A kAraNe e chatagAthAomAM keTalIka kilaSTatA ke AyAsasAdhyatAne anabhava ApaNane thAya te anivArya che ane e kAraNe pizela vageree e gAthAonI kaThora TIkA paNa karI che. paraMtu benarajIe A bAbatamAM hemacaMdrane yogya bacAva karIne kahyuM che ke e gAthAo prAkRta kavitAmAM hemacaMdranuM mUlyavAna pradAna che. becaradAsa dozIe e badhI dRSTAMtagAthAonuM arthaghaTana karIne gujarAtImAM anuvAda ApavAno samartha prayAsa karyo che. paraMtu e dRSTAMtagAthAo nirUpita de zabdonA vivaraNanuM eka anivArya aMga hovAnuM pizela joI nahotA zakyA. amuka dezya zabadano je paryAyazabda prAkRtamAM (mULa gAthAmAM) ke saMskRtamAM (TakAmAM) Apela che te ghaNIvAra anekArtha hoya che, ane tyAre teno kayo artha kozakArane abhipreta che tenuM spaSTIkaraNa zabdane vastutaH prayoga karIne, te saMdarbhane AdhAre ja banAvI zakAya. nahIM to ghaNuM saMdigdhatA rahe. benarajIe gaNatarI karI che ke denA.nI 634 dRSTAMtagAthAomAMthI 410 zRMgArika che; 119 prakIrNa viSayanI che ane 105mAM kumArapAla ke jayasiMhanI prazasti che--e cATukAvyo che. 7. dezya zabdonAM mULa | hemacaMdra vyAkaraNazAstranI sthApita paraMparA anusAra je zabdone dezya gaNyA che, temAMthI ghaNuM zabdo ApaNuM arvAcIna bhASAvijJAnanI daSTie saMskRta mULanA ke taddabhava hovAnuM ApaNe batAvI zakIe chIe. merisa, pizela, rAmAnujasvAmI vageree A dizAmAM keTaluMka kArya karyuM che. saMskRta zabdonI vyutpatti paratvenI eka paraMparAmAM badhAM nAmane dhAtu ja gaNIne je zabdone prakRtipratyaya vagere rUpe vibhAga na karI zakAya tevA rUDha zabdonI paNa vyutpatti ApavAnI prathA yAskanI paNa pUrvenA samayathI pracalita hatI. vyAkaraNakAro, kozakAre vagere (1) pANininAM 3LavA vaDum ane vRddharAjayaH e sUtrane AdhAra laI, (2) dhAtupAnA aha5paricita dhAtuone AdhAra laI, (3) dhAtuo anekArtha hoya che", "zabdo anekArtha hoya che" evA matono AdhAra laI, ane (4) ekAkSara kozono AdhAra laI, mArI toDIne rUDha zabdonI vyutpatti parApUrvathI ApatA AvyA che. becaradAsa dozIe A paraMparAne anusarIne temanA "dezIzabdasaMgraha"mAM 250 jeTalAM pRSThomAM denA.nA ghaNAkharA dezya zabdone vyutpana karI batAvyA che. A eka ghaNe ja samartha prayatna che ane temAMthI seMkaDo dezya zabdonA 4. kathAzraya tathA dvisaMdhAna vagere prakAranAM kAvyonI racanA mATe paNa AvI ja AvaData jarUrI hoya che. 5. emanA prayAsa pachI paNa keTalIka gAthAone artha barAbara besADavAmAM muzkelIo - rahe che ane te navo prayatna mAge che. 6. "saMskRta-prAkRta jena vyAkaraNa aura koza kI paramparA" (1977) mAM prakAzita eka lekhamAM meM udAharaNa lekhe denA.nA 250 jeTalA dezya zabdonuM saMskRta mULa ApyuM che.

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mULano vicAra karavA mATenI mUlyavAna sAmagrI ke saMketa ApaNane maLe che. paraMtu etihAsika bhASAvijJAna ane bhAratIya-Aryana parivartananA itihAsanI dRSTie dozanI ghaNI vyutpattio kevaLa aTakaLo ke game tema karIne zabda vyutpanna karavAnA AgrahanAM pariNAme hovAnuM joI zakAya che ane te kAraNe te nirAdhAra ke apratItikara Thare che. rAmAnujasvAmIe temanA saMpAdanane aMte ApelA zabdakoSamAM ghaNuM dezya zabdonAM mULa sUcavyAM che. pUrve thayelA A viSayane lagatA kAmane AdhAre benarajIe evo aMdAja kADho che ke denA.nA dezya zabdomAM 100 tatsama che, 1850 "chUpA" taddabhava che, pa28 zaMkAspada tabhava che ane 1500 cekhA dezya - eTale ke saMskRtamAMthI vyutpanna na karI zakAtA zabdo che. e 1500mAMthI 800 arvAcIna bhAratIya Arya bhASAomAM pracalita che; bAkI rahelA Atara bhASAmAMthI AvyA hovAno saMbhava che. benarajInA 1931nA aMdAjamAM te pachI upalabdha thayelA prAkRta sAhityanA ane saMzodhananA prakAzamAM ThIka-ThIka pheraphAra karavo paDaze. je keTalAka zabdonuM mULa drAviDI bhASAomAM ane thoDAkanuM mULe phArasI ke . arabI bhASAmAM hovAnuM abhyAsIoe cIdhyuM che, temAM paNa punarvicAraNAne mATe ghaNe avakAza che. TUMkamAM AvAM badhAM tAraNene custa dharaNe cakAsIne cokkasa nirNaya karavAnuM hajI ghaNA zabdonI bAbatamAM bAkI che. - keTalIka carcA pachI ame dezya zabdonuM je kAmacalAu, vyavahAru vargIkaraNa nakakI karyuM hatuM, te ratnA zrIyane temanA dezI zabdonA adhyayanamAM apanAvyuM che. uparAMdhelA benarajInA vargIkaraNathI temAM vadhu jhINavaTa che : te vargIkaraNa A pramANe che : (1) saMskRtamAMthI sIdhA ja niSpanna karI zakAtA zabdo. (2) saMskRtamAMthI niSpane paNa viziSTa ke parivartita arthavALA zabdo. (3) saMskRtamAMthI aMzataH vyutpanna zabdo. (4) je zabdone maLatA zabdo uttarakAlIna saMskRta kozo ane evA bIjA stromAM maLe che tevA zabdo. (5) ravAnukArI zabdo (6) videzI zabdo (7) bAkInA avyutpAdya - "zuddha dezI zabdo. * ranA zrIyane je rIte sAhityika tathA arvAcIna bhAratIya bhASAonA AdhAre, prAcIna TIkAkAroe ApelA artho, arvAcIna zAstrIya koze ane vyutpatti carcAo-e badhAno Avazyaka AdhAra laIne pratyeka dezya zabdanA mULanI carcA karI che, e paddhatie kArya AgaLa calAvIne ja A viSayamAM nizcita pariNAmo lAvI zakAze. 8. aitihAsika mahatva denA.nuM vividha dRSTie mahattva che. bhAratIya-AryanA itihAsanI dRSTie joIe

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5 te temAM saMgRhIta zabdasAmagrImAM madhyama bhAratIya Arya ane arvAcIna bhAratIya-Aya bhUmikAne sAMdhatI keTalIka kaDIe ApaNane jovA maLe che. ahI te mAtra eka be muddAnA nirdeza karI zakAze. vyutpattividonuM saMskRta gaMgAla"ne ane uttarakAlIna saMskRta zane ekabIjA sAthe sAMkaLavAnuM valaNa che : 13mAMthI masjI zabda svarUpaniSpane thayAnuM manAyuM che. have A vyutpattimAM 3>= evu dhvaniparivartana gRhIta bane che. Atu' thADuka samatha na ApaNane denA.nA ekAda zabdamAMthI maLI Ave che, ane je traNacAra zabdomAM A dhvaniparivartana prarvatyu ApaNane lAgatu hatuM, te kAMIka vadhu nizcita ane che H sa', los-- sa. zarI : prA. za : uttarakAlIna pI : dezya matsya - (denA. 6. 145) mAyuM. : prA. cA AvI ja rIte madhyama bhAratIya-AnA sAdhita AkhyAtika tathA nAmika a'gA paratve paNa denA.nA zabdomAMthI keTalIka navI mAhitI ApaNe prApta karI zakIe chIe. paNa A eka alaga tapAsanA viSaya che. sa.... mana sa. denA.nA ghaNA zabdo arvAcIna bhAratIya Aya bhASAomAM temanI jUnI tema ja arvAcIna bhUmikAmAM, pracAramAM rahelA ApaNe joI zakIe chIe. A dRSTie keTalu ke chUTakatraTaka lakhAyuM che, paNa vyavasthita kAma karavAnuM bAkI che. denA,nA keTalA zabdo hindI, rAjasthAnI, marAThI vagerenI sAthe samAnapaNe gujarAtImAM paNa maLe che, ane kaiTalA zabdo evA che je mAtra gujarAtImAM ja jaLavAyA che enI tapAsa dhaNI uSyAgI nIvaDe. khIjI bAju denA.mAM saMgRhIta zabdo dvArA tatkAlIna sAMskRtika, ame sAmAjika paristhiti vize--rItarivAjo, utsavA, prathAo, ramatagamata, saMpradAyA vagere vize-- ApaNane je mahattvanI mAhitI maLe che te vize keTalAka abhyAsIe e ApaNuM dhyAna doryu che. ahI huM A baMne bAbatanAM udAharaNarUpe pAMcasAta zabdone nirdeza karIza. 7. mayathAne (6.102) uttara gujarAtanA, sUryamaMdiranA avazeSathI nAtA meTaza gAmanA eka nAma tarIke Apele che. tenuM saskRta mULa rUpe mAthAma sUcave che ke sa nAma tyAMnA sUrya maMdirane kAraNe tene mATe rUDha thayu haze, kema ke meLavat zabda sUrya vAcaka paNa hatA. A uparAMta chidramAMthI niSpanna dezya jiI ane iitjha-te (tenA. 7.35) nirdeza karI zakAya, paNa eka taraph sa. jyU>prA: vagere ane bI tarapha saM. maMtra> prA. madya vagerene dhyAnamAM letAM chika ane cheane TrinA vaikalpika dhvaniparivata nathI sadhAyela paNa mAnI zakAya, jiMraMtu brinuM banyu hevAnu mAnavuM amiSAya na khasa,

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(1.147) zabda "chUTAM chUTAM paDatAM varasAdanAM phorAM evA arthamAM Ape che. saurASTranI bolImAM AvA varasAdane mATe rAjI zabda Aje paNa pracalita che, ane mATe paNage me evI, lesthAmAM maLatI duhAnI paMkitamAM paNa e prayoga maLe che. A (1.144) zabdane kathaka evo artha Apyo che. bhejane anusarIne hemacandra ApelI AkhyAna nAmanA sAhityaprakAranI vyAkhyA anusAra je paurANika upAkhyAna kathana, gAyana ane abhinaya sAthe zrotAo samakSa rajU karAya te AkhyAna kahevAya. A dRSTie AkhyAnanA kahenArane ekanaTa (je kAma nATakamAM aneka naTo karatA te ekale hAthe karate hovAthI) saheje kahI zakAya. vAyana(7.57) zabda bhaya padArthanI bheTa"nA artha mAM seMdhyo che. gujarAtI kozamAM vAdaLuM zabda (1) "navAM paraNI AvelAM varavadhUne athavA sImaMtinIne sagAMo. taraphathI apAtuM hoMzanuM jamaNa', tathA (2) "sUpaDImAM kaMkunI DAbalI, kAMsakI vagere mUkI sadhavAone apAtI bheTa' -evA arthomAM Apela che. vaLI vicAg/sacANuM maMgaLa prasaMge gora, vasavAyA vagerene apAtI cokhA, ghauM, nALiyera vagerenI bheTa' e zabdanA mULa tarIke ApaNe akSatavAnane badale mAtarAyanane vadhu yogya gaNIe, to temAM paNa A vAyaLa (mULa saM. 3pAyana) jaLavAyo hovAnuM kahI zakAya. . go (1. 153) zabda bALako nAsIne saMtAI javAnI je ramata rame che tene : mATe-eTale ke "saMtAkUkaDI ke "saMtAkaNe dAvanA arthamAM noMdhyo che. "AMdhaLo-poTaliyo e bALaramata bhATe cakSusthagana-krIDA' mATe te rUDha hovAnuM matAMtara paNa noMdhyuM che. e bIjI ramata mATe judo zabda chiMchaTaramaLa (3.30) paNa Apelo che. prA, su ke huM (7. 24) chupAvuM'nA arthamAM jANItA che (hiMdI vageremAM sunA). amiLag(1. 4ja) eTale ke chokarAo gammata khAtara, sarakhI rIte bAMdhIne je eka khAlI (athavA to aMdara kacaro bharIne) paDe bajAranA rastA vacce mUke che, jethI Avato jato koI mANasa lobhAIne te UMcakI laI kholIne jue ane te bhoMTho paDe eTale chokarAo khIkhI karIne hase - e prakAranI ramuja bharI ramata. saMskRta mULazabda minaTa na kholela, bAMdhele paDo". hemacaMdranA vivaraNanA mULa zabdo A pramANe che : phimiH krIyA gana manAthe vipaLanA riktA puTikkA cA livya jaivamukhyate, AvI gammata atyAre paNa saurASTra vagere gujarAtanA pradezamAM chokarAo karatA hoya che. ' hiMgi(ke hiMvima) (8.68) zabda eka page cAlavAnI bALaramata" eTale AjanI baMgaDInA arthamAM dhela che. gujarAtI DhIMno puruSo ane strIo sAthe maLIne pagane Theke ApatAM ane gAtAM goLAkAra samUhanRtya kare che te evo artha "bRhada AratI kozamAM Ape che. enuM ane hiMgi nuM mULa eka ja hovAne ghaNe saMbhava che. ane te hiMgi e zabdarU5 lipibhramanuM pariNAma hoya. .

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denA.nA aneka mahattvanAM pAsAM che, ane temAMthI ghaNuM vize ochuM ke nahivata saMzodhana thayuM che, eTale temanI savistara carcA karone ghaNe avakAza che. ahIM te. temAMthI becAra pAsAMne ja sparza karyo che, ane temAM paNa ghaNe aMze te A pahelAM thayelA, bIjAnA tathA mArA pitAnA kAryane AdhAra lIdho che. viSayanI AkarSatA ane saMzodhana mATenA moTA avakAzane kAraNe navA navA saMzodhakone te notaraze evI AzA ApaNe hemacaMdrAcAryanI navamI janmazatAbdInA A varSe te jarUra rAkhI zakIe. TUMkI saMdarbhasUci dezInAmamAlA : pizela ane rAmAnujasvAmI (1880, 1930), benarajI (1931), ane becaradAsa dozI (1974) vaDe saMpAdita AvRttio. pAIasadamahaNa : haragoviMdadAsa zeThakRta, 1928, 1963. hemasamIkSA : madhusUdana medIkRta, 194ra. sTaDIjha Ina hemacaMdrajha dezInAmamAlA : ha. bhAyANakRta vidyA, 22, 196ra. apabhraMza vRtti : ha. bhAyANakRta, jarnala ova dhI orienTala InsTiTayUTa, baroDA, 13, 1963. hemacaMdrajha dezanAmamAlA : ha. bhAyANukRta, 1966. orijinna ova malTipala : ha. bhAyANata, vidyA, 1967. miniMgsa ova dezya vajha, e kriTikala sTaDI ova mahApurANa : ratnA zrIyanakRta, 1969. eva puSpadanta pahaIcaMdacariya H zAnirikata, ramaNIkavijaya-saMpAdita, ratnA zrIyanakRta zabdakoza, 197ra. "miDala inDo-eriana vikarizna" : ha. bhAyANIkRta, bhAratIya vidyA, 23, 1963. "traNa dezya Agamika zabdo : ha. bhAyANIkRta, mohanalAlajI smAraka graMtha, 1964. tIne ardhamAgadhI zabdoMkI kathA' : ha. bhAyANIkRta, munizrI hajArImala smRti - graMtha, 1965. sama phardhara lAyUTa ona harivRddha enDa : ha. bhAyANakRta, vidyA, 16, 1973. hijha vela kalAsiphikezana ova liTararI prAkRta enDa apabhraMza

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"prA. kamuratuM mika : ha. bhAyANIla, vilA, 17, 1974. prA. ghuMTuMtie : huM. bhAyaNIkata, jana. ori, baDA, 1974. saMskRta prAkRta jana vyAkaraNa ra : muni dulaharAja tathA anya saMpAti, 5cha7. keza kI paraspara dezI zabdakoza : muni dulaharo ja saMpAdita, 1988.

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AcArya hemacandranA kAvyanuzAsanamAM nATaka' vicAra tapasvI nAndI kAvyAnuzAsana (kA.za.)*nA AThamA adhyAyamAM prabandhAtmaka kAvyaprabhedo vicAratAM AcAryazrI hemacandra noMdhe che ke, kAvya mukhyatve "prekSya ane zravya" ema be prakAranuM che (kA.zA. 8/1), darzana ane varNananI kSamatA dharAve te thaye kavi ane tenuM karma te kAvya. "kavikarmane kAvya kahetAM AcAryazrI bhaTTa tautane havAle Ape che. kuntaka upara paNa tautanI asara haze. hemacaMdra upara kuntakano othAra paNa joI zakAya. prekSya e abhinaya prakAra che jyAre zravya anabhineya che. prekSyanA pADyuM ane geya ema be bheda (kA.zA. 8/2) rANAvAyA che. temAM pAThathanA paTAbhedomAM nATaka, prakaraNa, nATikA, samavakAra, IhAmRga, Dima, vyAyega, utsuSTikAMka, prahasana, bhANa, virathI ane sadakAdine samAveza thAya che. rAmacaMdra ane guNacaMdranA nATrayadarpaNa (nAdamAM paNa dvAdaza rUpakabhedo jovA maLe che, jemAM sarvasvIkRta daza rUpako uparAMta nATikA ane praka samAviSTa thayAM che. hemacaMdra dvAdaza" ema saMkhyAnirdhAraNa karyuM nathI ane "prakaraNane sthAne "sadakAdinuM grahaNa karyuM che. nAda. (1/3, 4) pramANe nATaka, prakaraNa, nATikA ane prakaraNa e cAra "pUrNadazAsandhivALAM rUpako che, jyAre bIjA tevAM nathI. Avo bheda paNa AcAryazrIe tAravyo nathI. vaLI, hemacaMdra je te rUpakaprakAranI vyAkhyA sIdhI . * bhAratanA nATyazAstra (nA.zA.) pramANe ja uddhata karI che, jyAre nA.da. tathA dhanaMjayanA dazarUpaka (da.rU.)mAM graMthakAranI potAnI vyAkhyA jovA maLe che. hemacaMdra alabatta bharatanI je te vyAkhyAna vimarza pitAnI "viveka' TIkAmAM vistArathI karyo che, jeno ghaNo prabhAva nA.da. jhIle che te ApaNe joIzuM. hemacaMdra pitAnI najIkanA AcArya dhanaMjayanA da.rU.ne bAju para rAkhI sIdhuM nA.zA. sAthe anusaMdhAna tAju rAkhavAnuM vicAryuM te pAchaLa eka paribaLa rUpe tatkAlIna rAjakIya saMdarbha paNa hoI zake. zakya che ke, kA.zA.mAM bhejanI mAlavaparaMparAne mukAbale kAvyazAstrIya carcAmAM jema dUranI kAzmIrI paraMparA puraskAra karAyo che, e ja rIte, e ja kAraNathI temaNe karelI nATayazAstrIya carcAmAM paNa mAlavapati muMjanA darabAranA paMDita dhanaMjaya/dhamikane bAju upara rAkhI mAlavaparaMparAne sthaLe bhAratanI mULa paraMparAnA pravartananuM dhyeya emane ucita jaNAyuM haze. je hoya te, badhA saMdarbhe "kAvyAnuzAsana', - AvRtti bIjI, 1964, zrI mahAvIra jetA vidAlaya, muMbaI - nA samajavA.

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2 paraMtu eka vAta teA nakkI ke kAvyazAstrIya graMthamAM paNa A adhyAyamAMthI be adhyAyeA- saptama adhyAya jemAM nAyaka-nAyikAvicAra karAyA che te ane samasta rUpakavicAraNA AvarI letA aSTama adhyAya - kevaLa nATyazAstrIya vigatAnI carcA mATe alaga tAravIne A prakAranA graMthanirUpaNanI paripATImAM AcAryazrIe navuM parimANa sAkAra karyu che; athavA, kaheA ke eka 'dvisaMdhAna' sAdhyu che ! alabatta, ahI rUpakavicAra pradhAtmaka kAvyanA prakAravizeSarUpe hAtha dharAyA che, e vigata evuM sUcave che ke 'nATaka'ne paNa kAvya' kahevAmAM have tatkAlIna sahayAne kAI khacakATa ke che" anubhavAtAM nahi hAya. eka bIjI vAta e paNa teAMdhIzu` ke nA..mAM viSayavistAra jarUra adhika sadhAyeA che, paNa temAM paNa pratipada kA.zA.nuM RNa pratyakSa thayA vagara rahetuM nathI. vaLI, kA.zA.mAM viSayA sakAca ane peAtAnI rItanI phALavaNI paNa daSTigAcara thAya che. jema ke, saMdhivicAra kA.zA.mAM koI paNa kAraNe mahAkAvyanA saMdarbhamAM rajU karAyA che ane temAM paNa - 'mula vaya: sambaAA mAte|| me' (kA.zA. 8/6 upara) eTalI neAMdha sAthe mULa bharatanI vyAkhyAe je uddhRta thaI che jenA 'viveka' TIkAmAM vistArathI vicAra karAyA che. paNa nA.da.nI mAphaka sadhyagAnI vicAraNA, viSNubhakAdi arthApakSepakAnI vicAraNA, vagerene gALI nAkhavAmAM AvI che, jyAre rasavicAra bIjA adhyAyamAM tathA tenA uparanA 'viveka'mAM rasaninA saMdarbhamAM thayeA che; vaLI A rasavicAra sAMgeApAMga AnaMdavadha na/abhinavagupta pramANe ja thayeA che, jyAre nA.da. petAnI rIte sukhaduHkhAtmaka rasanI mImAMsA karI naveA cIlA cAtare che. prastuta lekhamAMnI carcA phakta 'nATaka' prakAranA rUpakanI kA.zA.mAM prAptathatI vibhAvanAnI vicAraNA tathA nA.. sAthenA tulanAtmaka abhyAsane AvarI leze. anya rUpakaprakArA ahI vicAraze nahi, alabatta nATaka agenI bIjI sAmAnya vigatA je AcAryazrIe pAchaLathI ApI che, tenI ahIM samAveza jarUra thaze. nATakanI vyAkhyA ApatAM hemacandra bharata, nA.zA. 18/10, 11 TAMke che. te vakhate koI paNa noMdha alaMkAracUDAmaNi'mAM (ala'.cU.) teo ApatA nathI paNa 'viveka'mAM tene gherA vimarzI karAyeA che. nA.zA. pramANe nATaka prakhyAta vastuviSayavALu hoya che tathA tene nAyaka prakhyAta ane udAtta hAvA ghaTe. vaLI nATaka 'rASivazyacarita' tathA 'divyAzraya'vALu hoya che, temAM aneka prakAranI vibhUtinuM nirUpaNa karAya che tathA te Rddhi, vilAsa vagere guNavALu hAya che. A nATaka aMka, pravezaka vagerethI suzAbhita hAvuM jarUrI che. nA.da. (1/5) nATakanI vyAkhyAmAM dharma jAmA sa' ane 'sAopAya-tazA-sandhi'evAM vizeSaNA prayAje che ane aMka, khIja va. upAyA, AraMbha va. avasthAe mukha va. saMdhio vagerenI carcA yAgya rIte savistara AvarI le che. aMkanI vicAraNAmAM prayAyAprayeAjyavicAra paNa nA.6. karI le che ane aMkamAM jenuM nirUpaNa na thaI zake e vigatA kevI rIte vaNI levAya e samajAvatAM viSNubhaka vagere arthApakSepakA paNa vicArI le che, eTaluM tA cAsa ke hemacaMdranA prabhAva nIce paNa rAmacandra -guNacandro

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khUba vyavasthita, vistRta ane maulika carcA ApI che. saMdhio, saMdhyAnI vizada carcA nAdAmAM maLe che, je hemacanTe TALI che. . vivekamAM pitAne abhipreta vicArano vistAra karatAM hemacandra neMdhe che ke, nATakane prakhyAtavastuviSayavALuM kahyuM che, temAM prakhyAta eTale ke, ItihAsa, AkhyAna Adi jenuM vastu che tevuM, ema samajavAnuM che. nATayakAra AvI ItihAsAdi - prasiddha vigato eTalA mATe vaNe che, kema ke, kathAparicayane kAraNe prekSaka/bhAvaka/sAmAjikane tene viSe AdarAtizaya pragaTe che. athavA prakhyAtamAMno pra = vizeSarUpe khyAta = prasiddha vastu, eTale ke ceSTA-evA prakArane viSaya jema ke mAlava paMcAla va.-jemAM che, tevuM. ahIM 'vivekanA mULa zabdo A pramANe che : (pR. 433)-caThThA praznana racAtta vatu reTid, tathA vidyA mADhavapazvAdirijhana pachI noMdhe che ke, caMvArtAne sfpa di vatsarAgara zrozathvI vyaktine viSa vAttApa canirantara ninaina tara-cAra mavati ! ahIM "tathA viSa mADhavapannArAvi rijhara' e zabdo barAbara spaSTa nathI thatA, paNa pAchaLathI je udAharaNa apAyuM che ane AvA matalabanI nA.damAM je carcA Ave che te pramANe evuM samajI zakAya ke, mAlavadeza ke paMcAladeza ke je te dezavizeSamAM vikhyAta ane lokapriya hoya tevuM vastu vATakAre vaNavuM. nA. da.mAM paNa "jema kauzAbdimAM vatsarAja" evI khAtatvanI samajUtI apAI che te hemacandrane anusarIne hoI zake. A rIte hemacandra pramANe ahIM evuM abhipreta jaNAya che ke, moTo cakravatI hovA chatAM vatsarAjanuM carita kauzAMbI sivAyanA pradezamAM je khAsa saMdarbha vagaranuM satata nirUpita thAya to te jAmatuM nathI ane virasatA ANe che. nA.da. te A aMge vadhAre spaSTatA kare che jema ke, - (nA.da. 1/5 upara) - phuduM cAtatraM tridhA, nannA, teina, phezana 2 | dazAgyAM caritta vatsarAjenaiva rajakam / caritamapi vatsarAjasya / kauzAmbyAM vAsavadattAlAbhAdikameva / vAraMvattAmAvi vatsarAgaTya zrI rAmAmaMtra | A rIte khyAti e sApekSa khyAla che evI samaja hemacandra Ape che jene, rAmacandra ane guNacandra paNa AvakAre che. vastugata ane viSayagata (= dezavizeSa ?) prakhyAti sUcavIne trIjA prakAranI prakhyAti - bharata pramANe samajAvatAM hemacaMdra noMdhe che ke, "prakhyAtadattAnAyakavALuM nATaka' ema je kahyuM che temAM udAtta = 'vIrarasane yogya' ema samajavuM. Ama, dhIralalita, dhIradAra. dhIraprazAnta ane dhIredhata e cAre prakAranA nAyako abhipreta che. nA da. AnI vizeSa carcA kare che ( nA,da. 16,7). te pramANe koI paNa eka nAyaka judA judA saMdarbhamAM cAre prakAra hoI zake paNa ekIkSaNe cAre prakArano na hoya. nA.da. pramANe kSatriye cAre prakAranA svabhAvavALA hoya che, jayAre devo va. kevaLa dhIrehata, va. svabhAvanA nirUpAya che. nA.da. kahe che ke vAstavika svabhAva game te hoya, paNa AvA prakAranuM svabhAvanirUpaNa kavio kare che. - "rAjarSivaMsthacaritane artha che, rAjarSinA vaMzane chAje tevuM. hemacaMdra noMdhe che ke A dvArA evuM abhipreta che ke prakhyAta hoya te vigata paNa RSitulya rAjAonA

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kuLamAM je sAdhu kahetAM yogya lekhAya tenuM ja nirUpaNa karavuM; sAdhu vigatane parihAra : karo. ahIM udAharaNa apAyuM nathI paNa ApaNe nedhI zakIe ke kAlidAse jema duzcaMtane zakuntalApratyAkhyAnanA AkSepathI ugAryo, tevuM kavie karavuM. hemacandra vaLI AgaLa noMdha che ke prakhyAta hovA chatAM devonuM carita varadAna, prabhAvatizaya vagerenI bahulatAne kAraNe sAmAnya vyaktine mATe upadezayogya nathI. sAmAnya vyakti temAMthI kaMI preraNA meLavI zake nahi. Ama ahIM bane vigatone phalata: pratiSedha abhipreta che. "rAjarSipadamAM 'RSio jevA rAjAo" ema upamita samAsa che. temanA vaMzamAM je thogya carita hoya tenA nirUpaNavALuM te thayuM nATaka. hA, devonA caritanuM nATakamAM nirUpaNa ma ja karavuM ema sAva nathI, paNa divya pAtrone AzrayarUpe arthAta upAyarUpe eTale ke patAkA ke prakarInAyakarUpe nirUpavA, A rIte te grAhya che. jema ke, "nAgAnaMdamAM pUrNa karuNAmayI mA bhagavatInA sAkSAtkAra dvArA vyutpatti janme che. ema samajAya che ke niraMtara bhaktibhAvavALAone viSe devatAo prasanna thAya che. tethI te prakAranuM devatAra dhanapUrvakanuM upAyAnuSThAna javuM. nAdAmAM paNa A ja vAta doharAvAI che. nA.da. te ema paNa kahe che ke kevaLa devAyatta phaLavALA nATayavastumAM paNa deva paNa saguNathI rIjhe che ane devatAnI kRpAya adhikArIne thAya che. te saccaritavALA thavuM evo upadeza temAMthI pAmI zakAya. te mATe A rIte devatAonuM grahaNa nATakamAM thaI zake. have hemacandra pUrvapakSa rajU kare che. te pramANe prazna e che ke divyanAyakAzraya jemAM levAya che tevA vastuvALuM kathAzarIra nAyakamAM hoya che evI samajUtI kema na ApI zakAya ? javAba e che ke AvI vyAkhyA karavAthI koI artha sare tema hoya to tema paNa karI zakAya. paNa ahIM te te nirarthaka ja jaNAya che. nA.da. paNa A ja dalIla dorAvatAM noMdhe che ke devatAone to divyaprabhAvathI IcchAmAtrarU5 prayatna ja basa che. arthAta emane to irachA karavI e ja paryApta che. IcchA kare ke tarata ApoApa phalasiddhi thaI ja jAya e temane prabhAva hoya che. AvuM carita ke sAmarthya maryo vaDe dAkhavavuM azakya che tethI AvI vastu upadezAI nathI. nA.zA. ra/22, 23 TAMkatAM AcAryazrI jaNAve che ke devatAonI te gRhamAM ke upavanamAM mAnasI siddhi hoya che, jyAre sAmAnya rIte badhA mAnuSabhAvo te kriyA ane prayatnathI niSpanna thAya che. tethI manuSya devanI prakRtimAM rahelA bhAvo sAthe spardhA na karavI. AthI nATakamAM te evA ja caritanuM nibaMdhana karavuM ke jemAM iSTa ke aniSTa devI ane mAnuSI karmothI prApta thatAM zubhAzubhaphaLa bhogavanAra manuSyonI ja vAta hoya ane temane abhipreta bhoganI prApti ane vipattinA pratikAra viSe samaja keLavAve evuM ja nATaka racavuM. AthI nATamAM manuSya rAjAo ja nAyaka tarIke yogya che. hA, nAyikA divya hoya te paNa temAM visadha nathI, jema ke urvazI. kAraNa ke nAyikAnA vRttano AkSepa nAyakanA vRtta dvArA ja thaI jAya che. AmAM e paNa IzAro che ke satkama nAyaka hoya

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ene ja divyanAyikA puNyabaLe prApta thAya. Ama manuSyone puNyakarma karavAnI preraNuM paNa AmAMthI prApta thaI zake. prasiddha vastu paNa vyutpatti eTale ke samajadArI keLavavAmAM niSphaLa jatuM nathI e samajAvatAM kahevAyuM che ke, nATaka nAnA prakAranI vibhUtiothI yukta hovuM ghaTe. hemacandra samajAve che ke ahIM vibhUtiyukta eTale dharma, artha, kAma ane mokSarUpI cAre puruSArtho jemAM phaLarUpe rahelA che tevA suMdara rUpathI yukta ema samajavuM. hemacandra noMdhe che ke dharma ane artha sarvajana-abhilASaNIya che mATe tenuM bAhulya darzAvavuM (pR. 34). "Rddhi, vilAsa vagere guNovALuM nATaka hoya' -e dvArA evuM abhipreta che ke, tradi eTale ke arthanI, rAjyanI saMpattinI-vRddhi. 'vikAsa' dvArAM "kAma" lakSita thAya che. eno artha che AnaMda mATenI pravRttio. "Adi' zabda dvArA evI pravRttionuM prAdhAnya abhipreta che. eTale ke Rddhi ane vilAsa jemAM pradhAna che tevI phala saMpattivALuM nATaka hovuM joIe. AthI rAjAe badhuM rAjya brAhmaNane ApIne vAnaprasthano svIkAra karyo evA prakAranA phaLavALuM nATaka na racavuM. arthAta dharma ane mokSarUpI puruSArthanA bAhulyavALuM nahi. sAmAnya rIte loko sukha sagI AMkhe jovA / mANavAnI IcchAvALA hoya che eTale AvI dharma/mekSanI pratIti virasa banI rahe. A vAta nA.da. paNa A ja rIte hemacandrane anusarIne kare che, vaLI nATakamAM keTalIka heya ane apradhAna vigata paNa nirUpAya che, je apayarUpa hovAthI pratinAyakane viSe joDavAnI hoya che. AvI vigato pUrvapakSarUpe rahelI jANavI ane temanA pratikSepathI nAyakanA caritanuM nirvahaNa thavAthI tene janapada (pradeza), koza, va. saMpatti prApta thAya che, AvuM nirUpaNa nATakamAM karavAnuM hoya che. "vilAso" eTale ke, AnaMda ke bhoga mATenI pravRttio. e dvArA mudI mahotsava va. ujavaNIo abhipreta che, jethI manuSyo AnaMda pAme che. vaLI, "guNo" dvArA saMdhi, vigraha vagere cha guNe nAyaka evA rAjAnA caritamAM vaNavAnA hoya che. "guNene A artha cANakyanA zAstranA paricayathI phuTa thAya che. nATakanI vyAkhyAmAM "vastu ane rAjavicarita' e baMne padothI badhI ja abhipreta vigato AvI jAya che. e sivAyanI avAktara vigatanI samAptimAM arthAta vizrAnti mATe je aMze-TUkaDA-rahelA che, te thayA aMko', je pAMcathI dazanI saMkhyAmAM rAkhavA. vaLI kAraNavazAt je apratyakSadazya evAM kAryo che, temanA Avedako e thayA pravezake vagere. A badhAthI nATaka zobhe che. ApaNe joI zakyA ke A samagra carcAnI nA.da. upara gherI asara che. A uparAMta hemacaMdra "viveka' (pR. 443)mAM nATakAdi badhA rUpakaprakAre cAra prasiddha puraSArtho sAthe kevI rIte saMkaLAyela che te paNa darzAve che. A samagra carcAno bhAra paNa nA.da. upara paDelo ja che. hemacaMdra pramANe nATakamAM dharma, artha ane kAmamAMthI kaI paNa eka mukhya rIte ane bAkInA gauNa hoya tema nirUpAya che, jenuM ArAdhana nATakamAM jANe ke sAkSAta hoya tema, upAdeya eTale grAhya hoya e rIte nirUpAya che. temAM paNa vaLI

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dharma pradhAna nATacavastumAM dAna, tapa, yajJa vagere rUpI dviyA/anuSThAna dvArA je yazaskara ane A janme ja je pratyakSaphaLa darzAvanAra che tenu nirUpaNa abhipreta che. ArthArAdhanarUpI vastuvALA nATakamAM rAjAonuM evu carita nirUpAya che jema sa Mdhi, vigraha, vagere prayukta thAya che, tathA jemAM kapaTa, chetaripaMDI vagerenu bAhulya hoya che. vaLI ahIM zatrune cheda thayA pachI yazaHprApti thAya che ane lAla vagere rUpI phaLanI prApti thAya che. 'kAma 'nA ArAdhanavALA nATyavastumAM divya strI, kubajA strI vagere sAthenA saMbhAga tathA svAdhInapatikA vagere ATha avasthAevALI nAyikAne sa MbhAga vagere nirUpAya che. te divase parasparanA avalAkana vagere vyApArathI nirUpAya che, ane rAtrie upacArayukta saMbhoga rANIvAsamAM kuzaLatAthI thAya che evu' rAjAne samajAvAya che. vaLI rAjAnI vividha nAyikA viSe ane vividha nAyikAonI rAjA viSe ruci nirUpita thAya che. vividha nAyikAomAM mahAdevI, devI, svAminI, sthApitA, bhAginI, zilpakArikA, nATakIyA, nata kI, anucArikA, paricArikA, sacArikA, preSaNakArikA, mahattarA, pratIhArI, kumArI, sthavirA, yuktikA, vagerane samAveza thAya che. rAjAnA rANIvAsamAM jenA saMcAra thaI zake che tevA lokamAM svApatya, kasuki, vadhara, upasthAyika, nim Da vagerenA samAveza thAya che tathA aMta:puranI bahAra rahenArAomAM yuvarAja, senApati, maMtrI, saciva, prACivAk (?), kumAra vagerene samAveza thAya che, vaLI, vidUSaka, zakAra, ceTa vagerenu vRtta paNa samajAya che, rAjAnA pratipakSIonuM carita paNa rAjAonA upara kahelA guNAnA viSayarUpa hovAthI azubha janmAvanAra che ane ethI tyAM jaya che ema samajAvavA nirUpita karAya che. A pachI hemacandra je te rUpakaprakArAmAM paNa, kevA prakAranA puruSAnA prAdhAnyanA anusaMdhAnamAM zuM zuM abhipreta che te vigate nirUpe che. hemacaMdre A badhI tedha eka ja sthaLe, badhAM rUpAnA vyAkhyAvicArapUrA thAya che tyAM cI che, jyAre tA.da. je te rUpakaprakAranI carcAnA anusaMdhAnamAM ja upayukta vigatane vaNI le che, ATalA taphAvata che. kadAca nAda.nA upakrama vadhu yuktiyukta che. ahI hemacandre karelA nATaka' prakAranA rUpakanA parAmarza pUrNa thAya che. temAM graMthakAranI jhINavaTa tathA saraLa bhASAmAM paNa jarUrI zAstrA karavAnI hatheATInAM dana thAya che. temaNe samekSikayA grAhyAtrAnA viveka karyAM che. sAthe e paNa noMdhavuM ghaTe ke nATacazAstrIya vigate temaNe atisaMkSepamAM nirUpI che. hA. da. e AkhA nATayazAstrIya graMtha hovAthI, jyAM hemacaMdramAM UNapa vartAya che tevA saghaLA muddAonI vizada ane vistRta carcA samAvavAnI temAM taka rahelI che, jene rAmacandra ane guNacandre bahu sarasa rIte jhaDapI che. hA, kAvyazAstrIya graMthamAM paNa aucityapuraHsara nATacazAstrIya vigatA vaNI levAnI je praNAli hemacandra upasAvI te stutya che ane tenu anukaraNa temanA keTalAka samartha anugAmIee karyu che.

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dvayAzraya mahAkAvya paraMparAmAM AcArya hemacaMdrasUrikRta saMskRta-prAkRta dvAzraya mahAkAvya-kumArapAlacaritranuM mUlyAMkana [ The Kumarapala-carita as a Specimen of the * Dvyasraya Tradition of the Mahak avyas ) - nArAyaNa ma, kaMsArA kAvyazAstra-zAstrakAvya-yAzrayakAvya-dvisaMdhAnakAvya "kAvyanI carcA karatuM zAstra te kAvyazAstra evI ApaNI sAmAnya samaja che. chatAM I. sa.nI 11mI sadImAM bhejadeve "zRMgAraprakAzamAM dikAvya jevI kRtine "kAvyazAstra' tarIke oLakhAvI che. ethI ulaTuM kAvyamaya zilImAM zAstrIya tathyonI rajUAta karatA rativilAsa" ane "kAmaMdakIya-nItisAra" jevA graMthane temaNe zAstrakAvya' tarIke oLakhAvyA che. te ja arasAmAM thoDAka samaya pachI kSemendra "suvRttitilakamAM bhadinA bhadikAvya', bhaumakanA "rAvaNAjunIya' vagerene "kAvyazAstra' tarIke oLakhAvyAM che. sAmAnya daSTie emAM kaI vAMdho uThAvavo jarUrI nathI, kAraNa ke A kRtio "kAvya" tarIke ja racavAmAM AvI hatI. paNa sAthe sAthe kavioe emAM zAstranI sAmagrI paNa udAharaNarUpe ' khIcokhIca DAMsIne vyavasthita rIte bharI hatI. tethI te mAtra "kAvya' na rahetAM kAvya" ane zAstra' baMneno sumeLa dharAvatI ubhayAtmaka kRti banI rahI. bhojadeva ane kSemendranI pUrve I. sa.nI dasamI sadImAM jIvI gayela rAjazekhare kAvyamImAMsAmAM zAstrakavinA prakAre pADyA : (1) je zAstra race te; (2) je zAstramAM kAvyanI yojanA kare; ane (3) je kAvyamAM zAstrane marma nibaddha kare. pachI prathama prakAranA zAstrakavionI ane temanI kRtio tarIke pANinikRta 'aSTAdhyAyI', kauTilyakRta arthazAstra', vAtsyAyanakRta 'kAmasUtra', vagerene, bIjA prakAranA zAstrakavionI kRtionA udAharaNa tarIke kAmandakIya-nItisAra', "manusmRti', varAhamihirakRta "bRhatsaMhitA' jevA padyabaddha zAstragraMthane gaNAvyA che, jyAre trIjA prakAramAM bhadikAvya" jevA kAvyamAM sAthe sAthe zAstranuM nirUpaNa karatA graMthonI gaNanA karI che. - dvayAzrayakAvya' zabdamAM thAzraya" zabda e AzrayabhUta viSayanuM sUcana kare che. sAmAnya rIte muktaka, khaMDakAvya, mahAkAvya ke gadya mahAkathAmAM kavi mukhyatayA kathAvastune ja Azraya le che ane tene nirUpatI vakhate zelImAM rasa bhAva, alaMkAra vagereno vinyAsa, kare che. paNa te svAbhAvika rIte yathAprasaMge kathAmAM vikSepa na kare te rIte ja ANe che,

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mukhya Azraya tarIke nahIM. tethI A prakAranI kRtio ekAzraya" kAvya hoya che. ethI UlaTuM "bhadikAvya' jevI mahAkAvyakRtiomAM kavi ekI sAthe be AzrayabhUta viSayonuM kAvyamaya nirUpaNa kare che, jemAMno eka hoya che kathAvastu ane bIja hoya chezAstrIya udAharaNa. AvAM kAvyamAM baMne Azraya mahattvanA hoya che; tethI ja temane yAzraya" tarIke oLakhavAmAM Ave che; paraMtu emAMnA eka kAvya-kathAvastu AzrayamAM artha mahatva dharAve che, jyAre bIjA zAstra AzrayamAM zAstrIya udAharaNa mahattva dharAve che. "dvisaMdhAna kAvyamAM be kathAvastuo AzrayabhUta hoya che, tethI tene yAzraya kaI kahe to bahu vAMdho na uThAvI zakAya paNa baMne AzrayabhUta viSaya "kathAvastu' ja hAI, eka ja kAvyamAM zleSAtmaka zabdonA pracura prayoganA AdhAre eka ja zlokamAMthI baMne arthone bodha thaI zake evI arthAnusaMdhAna prakriyA ajamAvavAmAM AvI hoya che. A kAraNe thAzraya" zabdanI rUDhi karatA alaga arthadhanI rUDhimAM DhALavA mATe tenuM "dvisaMdhAna nAmakaraNa pracalita karavAmAM AvyuM lAge che. je eka ja padyamAMthI be karatAM vadhu arthonuM saMdhAna karavAmAM AvyuM hoya to e kAvya "tri-saMdhAna', "catuHsaMdhAna", "paMcasaMdhAna' ema AzrayabhUta kathAvastunI saMkhyA anusAra eALakhAvavApAtra Thare che.' dvayAzraya kAvyonI paraMparA dvayAzrayaM kAvyanI paraMparAmAM Aje upalabdha I. sa.nI chaThThI sadInuM prAcInatama thAzraya kAvya che bhadikRta "rAvaNavadha" ke "bhadikAvya'. tyArabAda sAtamI sadImAM mahAkavi bhaTTabhIme "rAvaNAjunIyama' racyuM, e paNa yAzraya kAvyuM che. dasamI sadImAM kavi halAyudhe "kavirahasya' nAmanuM thAzraya kAvya racyuM. A kAvyomAM kavioe pANinIya vyAkaraNanAM sUtrone lakSamAM rAkhIne, saMbhavataH zakya hoya tyAM sUtrono krama jALavIne temanA prayogane darzAvatAM udAharaNe kAvyanA kathAnakanA glaeNkomAM nibaddha karavAnA uddezathI kAvyaracanA karI che. A dareka mahAkAvyanA kathAnakanI sargavAra vigato, tathA emAM zAstranuM nibaMdhanA kevI rIte keTalA aMze saphaLa rIte thayuM che enI vigatavAra carcA A lekhamAM karI hatI. paraMtu prakAzana veLA e badhI sAmagrIne lIdhe lekhane vistAra maryAdA karatAM vadhI ja hovAthI AcArya hemacandranA ja graMthano vigatavAra abhyAsa rajU karavAnI maryAdA svIkArI, e badhI purogAmIonI kRtionI chaNAvaTa A lekhamAMthI kamI karI che. A lekhatI presa kopI karavAne zrama uThAvI levA badala maharSi vedavijJAna akAdamInAM saMzodhana sahAyaka ku. DaoN. jAgRtibena paMDyAno huM AbhArI chuM. dvatyAzrayakAdhyam kalikAla sarvajJanuM biruda prApta karanAra zvetAMbara jaina AcArya hemasaMdra gujarAtanA solaMkI rAjA siddharAja jayasiMha ane kumArapALanA kALa daramiyAna I. sa. 1784 thI

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I. sa. 117nA gALAmAM jIvI gayA. gujarAtamAMd dhaMdhukA temanuM vatana hatuM. hemacaMdrAcArya jena hovA uparAMta prakhara vidvAna hatA ane tethI brAhmaNanI IrSAne pAtra banyA hatA. vyAkaraNanA kSetre temaNe pavRtti sahita uNAdisUtra, pattavRtti sahita dhAtupATha, svapajJatti sahita dhAtupArAyaNa, dhAtumAlA, bAlabhASya vyAkaraNa sUtravRtti, svAdi sattAvacUri, liMganirdeza, paNa bRhadikA vivRtti sahita liMgAnuzAsana, pattavRtti - bRhaddhatti - vyAkaraNa - DhuMDhikA - laghuvRtti - laghuddhicaMdrikA - bRhanyAsasahita zabdAnuzAsana ane paNa haimaprakriyA DhuMDhikA sahita prAkRta vyAkaraNa e graMthanI racanA karI hatI. pitAne "siddhahemazabdAnuzAsananAM sUtronA prayogonAM udAharaNa rajU karavA temaNe dvayAzraya mahAkAvyanI racanA karI. A mahAkAvyanA prathama vIsa sargonI saMskRtamAM racanA karI ane ATha sargo prAkRtamAM racyA. Azare 2430 zlokanA saMskRta dayAzraya kAvyamAM temaNe eka Azraya selaMkI vaMzanA rAjAonA vaMzAnucaritane ane bIjo Azraya "siddhahaimazabdAnuzAsananA ekathI sAta sudhInA adhyAyamAM nirUpelA saMskRta vyAkaraNane lIdhe. Ama A kAvya "kaMthAzraya banyuM che. A mahAkAvyane sArAMza A pramANe che : prathama sargamAM (zle. ra01) cAlukyavaMzanI prazasti, aNahilavADa nagaranuM varNana ane mULarAjane rAjavahIvaTa nirUpyo che. bIjA sargamAM (zlo. 110) mULarAjanuM svapna, prabhAsatIrthane naSTa karanArA zatruonA nAza mATenI maMtraNa, graharipunuM durAcaraNa, graharipunA sainyabaLane aMdAja vagere varNavAyAM che. trIjA sargamAM (zlo. 160) ziyALAnuM varNana, caDhAInI taiyArIo sinyanI kuca, chAvaNI ane rAtrivarNana che. cethA sargamAM (zloka 94) graharipunA dUtanuM Agamana, tenI sAthe mULarAjanuM saMbhASaNa ane graharipunA sainyamAM yuddhanI taiyArIonuM varNana che. pAMcamA sargamAM (zloka 142) yuddhavarNana, graharipune parAjaya ane mULarAjanI semanAthayAtrAnuM nirUpaNa che. chaThThA sargamAM (ka 107) cAmuMDarAjane janma tenuM bALapaNa ane zikSaNa, rAjAo taraphathI najarANAM, lATadezanA rAjA dvArapanI viziSTa apamAnajanaka bheTa, cAmuMDarAja dvArA lAdeza para AkramaNa, dvArapano parAjaya, cAmuMDarAjane rAjyAbhiSeka mULarAjano vAnaprasthapraveza ane mRtyu sudhInA prasaMgenuM varNana che. sAtamA sagamAM ka 142) cAmuMDarAjane ghera vallabharAja ane durlabharAja e be putrano janma, pachI trIjA putra nAgarAjano janma, temanuM zikSaNa, vallabharAjanA senApatipade mALavAnI caDhAI, vacce zItaLAne bhoga banavAthI vallabharAjanuM mRtyu. aMtima saMskAra, durlabharAjano rAjyAbhiSeka karI cAmuMDarAjane vAnaprasthapraveza, narmadA kinAre mRtyu, durlabharAjano rAjavahIvaTa, marudezanA rAjA mahendra dvArA dulabharAja ane nAgarAjane svayaMvaramAM nimaMtraNa, banene mahendrarAjanI putrIo sAthe vivAha ane pratispardhIo sAthe yuddha e prasaMge nirUpAyA che. AThamA sargamAM (zloka naspa) nAgarAjane ghera bhIma nAme putrane janma, bhImane rAjyAbhiSeka, tene rAjavahIvaTa, paM, vaMdAvana, mathurA, mithilAvana tathA

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magadhanA rAjAo dvArA tenI prazaMsA tathA siMdhu ane cedinA rAjAonI tenA pratyenI zatrutAne lagate guptacarane ahevAla, siMdhurAja sAme AkramaNa, siMdhu nadI para setubaMdha, ane haMsakano parAjaya varNavyo che. navamAM sagamAM (zloka 172) bhImanuM cedirAja sAme AkramaNa, cedirAja dvArA saMdhinuM kaheNa, bhImarAja dvArA metrIno svIkAra ane aNahilavADa tarapha punarAgamana, rAjyatyAga ane karNane rAjyAbhiSeka, bhImarAjanA mRtyu pachI tenA putra kSemarAjanuM dadhisthalImAM yAtrA athe prayANu, kaNe kSemarAjanA putra devaprasAdane pitAnI saMbhALa levAnI karelI bhalAmaNa, kaNano rAjyavahIvaTa, kalAkAra dvArA citrapaTanI rajUAta, jayakezInI putrI mayaNallA viSe mAhitI, tenA pitA dvArA hAthInI bheTa, mayaNallA sAthe meLApa, karNano tenI sAthe vivAha ane sukhI lagnajIvana A prasaMge varNavyA che. dasamA sargamAM (zloka 90) mayaNallAnuM garbhadhAraNa, kaNa dvArA lakSmImaMdiramAM anuSThAna, varSARtu ane sUryAstanuM varNana, karNanA anuSThAnamAM bhaMga pADavA apsarAo tathA bhayAnaka tattvono prayAsa, karNanA anuSThAnanI saphaLa pUrNAhuti, lakSmI dvArA vardAna, karNa dvArA lakSmInI stuti ane rAjamahelamAM punarAgamana A prasaMgo nirUpAyA che. agiyAramAM sargamAM (zleka 118) mayaNallAnAM dehado, putra jayasiMhane janma, putrajanmotsava, tenuM bALapaNa ane zikSaNa, tene rAjyAbhiSeka, pitAnA putra tribhuvanapAlanI jayasiMhane saMpaNI karIne devaprasAdane agnipraveza, jayasiMhane rAjavahIvaTa A prasaMgenuM varNana che. ' bAramA sargamAM (zleka 81) rAkSaso dvArA zrIpurasthalanA maMdiranA nAzanI saMbhAvanAnA munioe ApelA samAcAra, jayasiMhanuM rAkSaso sAme prayANa, barbaraka sAthe yuddha, barbarakano parAjaya, tenI patnI piMgalikAnI vinaMtIthI barbarakano chuTakAre e prasaMge nirUpavAmAM AvyA che. teramA sargamAM (zloka 110) barbaraka taraphathI bheTasegA, rAjAne raDatA daMpatIne bheTo, ratnacUDane zaratamAM jItavA jayasiMhanI sahAya, rAkSasone pAtALalakanA rakSaNanI javAbadArInI soMpaNI, nAgaloko dvArA jayasiMhane varadAna A prasaMge varNavAyA che. caudamA sargamAM (zloka cha4) yoginI dvArA ujajanamAM kAlikAnI ArAdhanA karavAnuM ane ujajenanA yazovarmA sAthe maitrI bAMdhavAnuM sUcana, jayasiMhanuM ujajana prati prayANa, kAvatarAnI khAtarI thatAM, yazovarmA upara AkramaNa ane tene baMdIvAna banAvavuM e ghaTanAonuM varNana che. paMdaramA sargamAM (loka 124) sarasvatI nadInA kAMThe jayasiMha dvArA rudramahAlayanI sthApanA, siddhapuramAM mahAvIragatyanuM nirmANa, somanAthanI yAtrA ane zivanA AzIrvAdanI prApti, ziva dvArA jayasiMhane rAjyatyAga karI, kumAramALano rAjyAbhiSeka karavAnI AjJA, pAchA pharatAM rastAmAM neminAthanAM darzana-pUjana, revatakathI pAchA pharatAM siMhapuranI sthApanA ane brAhmaNone dAna, aneka maMdiro, pAThazALAo baMdhAvI, satkarmo karIne dehatyAga. seLamAM sargamAM (bleka 97) maMtrIo dvArA kumArapALano rAjyAbhiSeka, Ata ane ballAla dvArA kumArapALa para sAhiyAruM AkramaNa, kumArapALa dvArA prati-AkramaNa, abdamAM Agamana, abuMda parvatanuM varNana, vividha RtuonuM varNana vagere nirUpAyuM che. sattaramA sargamAM (zloka 138) strIonI krIDAo, sUryAsta rAtri, caMdrodaya, praNayakrIDAo vagerenuM varNana che. aDhAramA sargamAM (zloka 106) kumArapALa dvArA Ata sAme AkramaNa, yuddhanI taiyArIo, yuddha ane AtanA parAjayanuM nirUpaNa thayuM che. ogaNIsamA sargamAM

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11 (zlAka 137) kumArapALa dvArA khIjA zatruonu damana AntanI mukti ane tenI putrI sAthe kumArapALanu lagna, AntanA purAhita dvArA vivAhavidhi, kumArapALa dvArA bahalAla sAme AkramaNa ane tene vadhu A prasa MgeA varNavyA che. vIsamA samAM (zlAka 102) kumArapALanA rAjavahIvaTa, yajJamAMnI hi MsAthI udvega, amAridhASaNA, lAleA ane khATakIne sthAna badalavA Arthika madada, vidhavAonI milakata rAjahastaka na levAnI dhoSaNA, zivamaMdiranA ane sAmanAthane chAMdAra, ahilavADamAM tathA devapattanamAM pArzvanAthanA caityanI sthApanA, aNahilavADamAM zivakumAra--pAlAkhyAyatananI sthApanA vagerenuM nirUpaNa karavAmAM AvyuM che. A rIte, vIsa sargAmAM vahecAyela 2430 kSeAkeAvALA A saMskRta dvAzraya mahAkAvyamAM kthAnA Azraya tarIke cAlukathavaMzAnucarita levAmAM AvyuM che. mahAkAvya tarIke temAM Rtue, sUryAsta, sUryodaya, cadrodaya, ratikrIDA, Azrama, nadI, puSpAvacaya, jaLakrIDA, hastikrIDA, ane paMta, nagara, svaya vara, AkramaNa, yuddha vagerenAM varNana nibaddha karavAmAM AvyAM che. A vanAnA anuSaMge vIra, raudra, khIbhatsa, karuNa ane zRMgAra vagere rasAnuM yathAcita nirUpaNa thayuM che. kAvyarolInI dRSTie temAM anuprAsa, yamaka, vakrokti, zrleSa, utprekSA, rUpaka, arthAntaranyAsa, sa Mdeha, virAdha, vyatireka, virAdhAbhAsa, yathAMkhya, bhrAntimAn, smaraNa, kAvyali ga, svabhAveAkti vagere alaMkArAnI gUMthaNI karI che. jena hAvA chatAM hemacaMdrAcArye A kAvyamAM dyAvApRthivI, zunAsIrIya, vAstAspatya vagere vaidika prayAgA, rAmAyaNa ane mahAbhAratamAMnAM pAtrAnA tathA purANAmAMthI viSNu, ziva, lakSmI, kRSNa, balarAma, parazurAma, kArtikeya, yama, Aditya ane uzanasanA nirdeza karyAM che. pAtrAlekhanamAM mULarAja, graharipu, cAmuMDarAja, vallabharAja, dula`bharAja, kahyuM, bhIma, jayasiMha ane kumArapALa e mukhya pAtrAnAM vyaktitva surekha banyAM che, jyAre kSemarAja, lakSa, khara, hummuka, jehula, sindhurAja, jabaka ane mayaNallAnAM gauNapAtrAnu paNa Agavu vyaktitva UpasI AvyuM che. A mahAkAvyamAM mahAkavi hemacaMdrAcArye mukhyatve anuSTullU, IndravajrA, Indrava zA, upAti, upendravajrA, aupacchandasika, vasantatilakA tathA zArdUlavikrIDita chaMdo prayAjyA che, chatAM avAranavAra kekArava, kAla, dodhaka, nandinI, pRthvI, mattamayUra, mudaMga, vaizvadevI, agniI, suda'tA jevA apracalita ema kula maLIne 29 chaMdonA prayAga karyo che. A rIte hemacadrAcAye` paraMparAgata rUDhione mAna ApIne, aitihAsika ghaTanAe upara AdhArita eka mahAkAvya racavA saphaLa prayAsa karyAM che. siddhahemazabdAnuzAsananeA AThame adhyAya prAkRtavyAkaraNa tarIke prasiddha che. A prAkRtavyAkaraNanAM sUtrAne anulakSIne bhASAprayAgAnAM udAharaNA prastuta karavA mATe hemacaMdrAcAye 'kumArapAriya' nAmanuM ATha sarvAMnuM prAkRta dvAzrayakAvya racyu che. emAM eka bAju kumArapAlanA caritranuM nirUpaNa karavAmAM AvyuM che, te khIjI bAju prAkRta vyAkaraNanAM udAharaNA prastuta karavAmAM AvyAM che. chellA e sarvAMmAM zaurasenI, mAgadhI, paizAcI, cUlikApaizAcI ane apabhraMza kheAlIomAM racanA karelI jovA maLe che.

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A prAkRta dvayAzraya kAvyanA kathAvastune sargavAra sArAMza A pramANe che: prathama . sargamAM (gAthA-90) maMgalAcaraNa, aNahilapura pATaNanuM varNana, temAM rAjA kumArapAlanI hayAti, rAjavarNana, mahArASTra vagere dezomAMthI AvelA sUtonAM vacana, rAjAnuM zayanamAMthI utthAna, rAjAnuM prAtaHkarma, rAjA pAse bIjA ThAkarenuM Agamana, rAjAnI AjubAju cAmara DhaLatI yuvatIo, rAjAne brAhmaNo dvArA AzIrvAda, rAjA dvArA tilakadhAraNa, sajA dvArA dhRSTa ane adhaSTa lokonI vinavaNIonuM zravaNa, tithi aMgenuM zravaNa, rAjamAtAne tyAM rAjAnuM gamana, mAtAone ratna vagerenI bheTa, devadevIonI samakSa gIta, kuLanI vRddhAone dhana arpaNa, lakSmIpUjana ane aMte vyAyAma karavA mATe vyAyAmazALAmAM gamane A prasaMgenuM varNana karavAmAM AvyuM che. bIjA sargamAM (gAthA 91) rAjAnI kasarata, bahAra javA mATe hAthI ANa, hAthInuM varNana, hAthI upara ArohaNa, hAthI para ArUDha thayelA rAjAnuM varNana, rAjAnA nAme oLakhAtA jInamaMdiranuM ane temAM pravezatA rAjAnuM varNana, te maMdirano prabhAva, jInastuti, rAjA dvArA jInamUrtinuM snAnapUjana, jInamUrti samakSa strIsaMgIta, rAjA dvArA marubaka pUjana-viSayaka pazcAttApa, zAsanadevInI ukti, udyAnamAM sarve RtuonAM puSpo thavA aMge AzIrvAda, rAjA dvArA gurune praNAma, janamadiramAMthI rAjAnuM prasthAna, rAjAnA azvanuM varNana, rAjAnuM dhavalagRha tarapha gamana- A viSayanuM varNana thayuM che. trIjA sargamAM (gAthA-90) rAjAnuM udyAna prati gamana, vasaMtaRtunuM varNana, madanane prabhAva, AMbe, malaya pavana, sidvAra parAga, azokyuSpa, hiMcako, dolAvilAsa, tilaka, mahUDa, azoka, palAza, pATalipuSpa, kurabakapuSpa, zirISa puSpamAM beselA bhamarA, kokilagAna, lavalI, koyala, madhyAhanata, kesUDe, bhamarA, zirISa, kaNera, vicakila, khIlelI lavalI, kesuDAnAM phUla, khAkharAnAM pAMdaDAM, puSpAvacaya, AmramaMjarI, bakulanI mALA, malikAnI mALA, jUInI mALA, mAdhavInI mALA, lavalI, amanonI mALA, bakula puSpa, lavalInI kaLIo, kurabaka, preyasIo sAthe keTalAka lokone premAlApa, vaNakusuma toDavA vinaMtI, tilapuSpa, lavalI puSpa, bakula ane azokanAM puSpa, hiMtAlamaMjarI, palAzapuSpa, keLanuM karNapUra, punAga, sepArInuM phUla, khIleluM vicakila, krIDAno prastAva, krIDA ane rAjA dvArA grISmaRtunuM darzana A viSayenuM nirUpaNa thayuM che. ethI sargamAM (gAthA-78) dvArapALa dvArA rAjAne grISmanI zobhA viSene saMdeze, pathikanA uddagAra, kAMcanAra vRkSa, navakAMcana ketakI, grISmanI zebhA navamAlikA, mallikA, juI, vaDavAgoLanA citkAra, mahilakA puSpAvacaya, vArAMganAonA vArtAlApa ane drAkSAsava pAna, Aba, madra, khajUra, priyAla, phaNasa vagerenA bagIcA, zirISa, kesUDo ane bakulanI sugaMdha, rAjAnuM dhArAgRhamAM gamana, pANInA phuvArA, strIonI jalakrIDA, kinAre UbhelA yuvAnone vArtAlApa, yuvAnayugalonI jalakrIDA, kumArapALa pratye dvArapALanI rAjAo vatI vinaMtI. varSARtunI pravRtti- A badhAnuM varNana che. pAMcamA surgamAM (gAthA-106) nI pagapane prasAra, mera ane keyalano TahukAra, mAlatIgaMdhanuM prasAraNa, pathikanA cittanI vyAkuLatA, kumArapALane bAgavAnanuM nivedana, nALiyerI, jAMbuDI, dADama, nIpa, arjuna, tApiccha, bhAMDAsI, yUthikA, kUSmAMDI, biMbI, ketakI, kuTaja, sarja, mAlatI vagerenI sugaMdha, padmAvatI devInA pUjana aMge mALane vArtAlApa, zaradaRtunuM varNana, sArasa, popaTa, haMsa, kusara,

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13 khaMjana ane palAzanAM pAMdaDAM, kamaLA, haMsa, bhramara, saptapaNuM, DAMgaranA khetaramAM rakhevALanuM gIta, sugaMdhI vAyunuM prasaraNa, sAnerI kamaLathI jInanuM pUjana, sahasraliMga taLAva, zaradaRtunA upasaMhAra, hemaMtaRtunuM varNana, udyAnava nane upasaMhAra, rAjAne uddezIne sUta dvArA saMdhyAkALanA AgamananuM sUcana vagere ghaTanAe tathA vastuonAM varNana che. chaThThA sa mAM (gAthA - 17 ) caMdrodaya, ma`pikAmAM ArUDha thayela rAjA, purAhitaneA maMtrapATha, bhUgaLAne avAja, vArAMganA dvArA rAjAnI AratI, mahAjaneAnuM Agamana, sabhA, sAMdhivigrahika dvArA rAjAne nivedana, kAkaNAdhipa viSenA vRttAnta, mallikArjuna aMgenA vRttAnta, sindhupati aMgenA ahevAla, yavanadezane lagatA samAcAra, ubna, vArANasI, magadhadeza gauDadeza, kAnyakubja, dazArNa tathA mathurA vagerene lagatA vRttAnta - A badhAnu vana che. sAtamA sa`mAM (gAthA - 84) rAtre Udha pUrI thayA pachI rAjA paramAnuM ciMtana kare che, jemAM jIvanuM saMsAramAM bhramaNa, siddhakSetrAmAM saMcaraNa, prathama rAjyanu mahattva, vairAgya, jJAnaprApti, strIonA prabhAva, sthUlabhadra, rAjarSi gajasukumAra, gautamasvAmI, abhayakumAramuni, sudharmasvAmI, jammumuni, prabhavaprabhu ane jInavacananI prazaMsA, tA lenAranI prazaMsA mahAmunienI tapazcaryAM, ahaMta, siddha, AcAyaeN upAdhyAya ane muni e paMca parameSThIenI tathA zrutadevInI prazaMsA, zrutadevInu darzIna, zrutadevInA AzIrvAda, rAjA dvArA zrutadevInA upadeza mATe vinaMtI - A viSayAnuM nirUpaNa karavAmAM Avyu' che. chellA AThamA samAM ( gAthA - 83 ) zrutadevI sarasvatI dvArA karavAmAM Avela upadeza che, jemAM meAkSanAM sAdhana, zatru ane mitra viSe Atmabuddhi, paripunA vijaya, meAlapada, ahatanA paramama`trane prabhAva, cAra maMgalanA pAThanA prabhAva, samAdhinuM mahattva, AtmAnI suSumhAmAM sthita, rAgadveSane nAza, padmAsana, iMDApiMgalAmAM mananuM saMcaraNa, samayAcAra, nADI ane sthaLanA saMbaMdha, brahmaraMdhramAM mananI dhAraNA, ahiMsAnuM mahattva, jIvadayA, maharSi enI sevA, strIomAM anAsakti, satyavacana, tapa, dhyAdha, mithyAdharmAcaraNanA niSedha, samyaktva, jJAna-darzana-cAritrya e triratnanu mahattva, jInAgamanuM mahattva, rAtribhAjananA niSedha, tI jaLamAM snAnanuM bina upayeAgIpaNuM, manamAM jInanA avataraNanuM mahattva, ane a Mte peAtAnA 'ka'mAMnI mALA rAjAnA gALAmAM paherAvIne zrutadevInI vidAya A badhAnuM nirUpaNa karavAmAM AvyuM che. bhASAnI dRSTie jotAM, saMskRta dvAzraya ane prAkRta dvAzraya e e kAvyA ekakhIjAthI alaga hoya tevuM lAge che, paNa vAstavamAM teA kula ATha adhyAyanA siddhahaimazabdAnuzAsana' e eka akhaDa vyAkaraNa graMthamAMnAM sUtreAnA bhASAprayogaviSayaka udAharaNAne kAvyamAM saLaMga kramAnusAra nibaddha karavA mATe AcAya hemacaMdrasUrie cAvaDA va'zanA AraMbhathI rAjA kumArapALa sudhInA badhA ja rAjAonA caritrane viSaya banAvIne eka saLaMga mahAkAvya racyu che, tethI vAstavamAM jotAM vIsa sanuM, saMskRta cAzraya ane ATha sanuM prAkRta zvAzraya e e maLIne ja eka saMpUrNa 'kumArapALacarita' mahAkAvya ane che. tethI bhale amuka hastapratAmAM kevaLa saMskRta cAzraya ane khIjI amuka pratAmAM kevaLa prAkRta dvAzraya kAvya lakheluM maLI Ave chatAM bIjI ghaNI hastapratAmAM saMskRta

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14 prAkRta baMne kRtio saLaMga eka ja mahAkAvya kRti tarIke lakhelI maLI Ave che. jema hemacaMdrAcAryakRta saMskRta-prAkRta vyAkaraNa - prathama sAta adhyAya saMskRtane lagatA ane chelle AThame adhyAya prAkRtane lagato ema kula maLIne - eka akhaMDa racanA che, e ja rIte saMskRtaprAkRta dayAzraya kAvya e viSayanirUpaNanI dRSTie saLaMga kRti che. te siddhahemazabdAnuzAsananA saMskRta vyAkaraNane lagatA sAta adhyAya sudhInA bhAganAM udAharaNa ApatA vIsa sarga sudhInA kumArapALacarita saMskRta thAzraya mahAkAvya upara abhayatilakagaNie vRtti racI che, jyAre AThamA adhyAyavALA prAkRta vyAkaraNane lagatA bhAganAM udAharaNa ApatA ATha adhyAyanA kumArapALacarita prAkRtakathAzraya mahAkAvya upara pUrNakalazagaNie vRtti racI che. A saMskRta-prAkRta-ubhayAtmaka ThavAzraya mahAkAvyamAM hemacaMdrAcAryo te jamAnAmAM apracalita vaMzacaritrapradhAna mahAkAvyanI alaMkArazAstra pramANita rUDhinuM anusaraNa karyuM che ane ene anulakSIne tuvarNane, nagara, svayaMvara, AkramaNa, yuddha, krIDA, udyAne vagerenAM varNane tathA vIra, raudra, bIbhatsa, karuNa, zRMgAra vagere vividha rasanuM nirUpaNa suMdara rIte karyuM che. tethI A prakAranuM saphaLa atihAsika mahAkAvya ApanAra AcArya hemacaMdrasUrinI kavi pratibhA pUrNata: prazaMsanIya Thare che, ane A kRti dvArA gujarAta madhyakAlIna jagata sAhityamAM eka advitIya phALo Apyo che ema kahIe te jarA paNa atizayokti nahIM gaNAya, A mahAkAvyamAMnA mahAkavi hemacaMdrAcAryanI kiMcita jhAMkhI karavA temaNe karelA vividha rasanirUpaNane alaMkAra sajAvaTanA thoDAka namUnA jeIzuM. A mahAkAvya kSatriyacaritrapradhAna hovAthI temAM vIrarasane prAdhAnya maLyuM che. dA. ta. saMskRta thAzrayanA AThamA sarganA 113mA zlekamAM vIrarasanuM nirUpaNa karatAM kahyuM che ke, krApayad dviSadasUn vizikhairadhyApayacca ruditAnyarinArIH / jApayat svamabhisAdhayadartha vyApa sedhayadarIzamanIkam // | (saM. dayA. ra.113) arthAta, bANa vaDe zatruonA prANane pakaDI letuM, zatruonI strIone rUdananuM zikSaNa ApatuM, potAnA pakSanA lokone yajayakAra karAvatuM, pitAnuM kArya siddha karatuM (bhImarAjanuM) sainya zatrusvAmI (silvarAja)ne cetavaNI ApatuM sarvatra AgaLa vadhavA lAgyuM. e ja rIte, prAkRta thAzrayanA chaThThA sarganI 17mI gAthAmAM ddhAoe karela siMhanAdanuM varNana karatAM kahyuM che ke, luncha-tA dhammajalama kajjalapunchiamuha vva teNa bhaDA / varatevuM ne kulinasA libA vevi ) (prA. . 6.67)

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arthAtu, parasevo lUchatA, jANe ke moDhA para meMza lAgelA hoya tevA, kIti bhUMsAI gayelA keTalAka yoddhAone, zatruonA tejane bhUMsI nAkhanArA teNe (= mallikArjune) hAkoTA vaDe pAchA pADI dIdhA. bIbhatsa rasanI jamAvaTa karatAM hemacaMdrAcArye saMskRta dayAzrayanA bIjA sarganA 68mA zlokamAM kahyuM che ke, luludyakRtyucchakati dviDebhe dhvannuccadante yamadadbhirastraH / samayUpeNa nu rajIpUDA canAvAvanAmathata vizArada che (saM. kathA. 2.68) ' arthAta teNe ( =grAharipUe) jemAM zatruonA hastisainyanuM kALaju phATI jAya ane jhADA vachUTI jAya tevA jamarAjanI UMcI dADha jevA astrazastro vaDe saMhAra karIne raktarasa ane viSkA dvArA, jANe ke madyarasa ane kalejAnI mIjabAnI Apato hoya tema, pizAcione madamasta banAvI. e ja rIte, prAkRta dayAzrayanA chaThThA sarganI 70mI gAthAmAM mallikArjunanA ziracchedanuM varNana karatAM kavi kahe che ke, paviraJji Atavatto nIrajiavijayavejayantiIo / so lUNa siiskmle| kao tuhAbhajiabhaDehi // arthAta jenuM chatra bhAMgI gayuM che, jenI vijayavaijayaMtI tUTI gaI che evA te (mahilakArjuna)nuM, tArA pAchA na paDelA ddhAoe, zIzakamaLa chedI nAkhyuM. karuNarasanuM nirUpaNa karatAM, saMskRta thAzrayanA sAtamA sarganA 54-55mA zlokamAM - kavi kahe che ke, . na svara vyakarAdrAjAdhnAnayAyacchamAnayA / ' ' guvA nAjI mAM nAte rama zisfpa . (saM. icA. 7.54) ' arthAtu, (mahApuruSa hovAthI) lAMbA pIDAkAraka zokathI paNa (rAjA cAmuMDarAjano) svara ghoghare ne thayo, te DhIMcaNa ghasavA na lAgyA ane mAthuM paNa kUTato nahIM chatAM.. zucA vitamamAnAgnitulyayottapamAnayA / 3s 7s yA te jIjJAni vasepare ! (sa. kathA. .55) arthAta, ati tIvra prajavalita agnisamA zekathI rAjA (cAmuMDarAja ) khUba saMtApa pAmyo, kema ke, bIjA (sagara vagere) kyA rAjAonA aMgone (putrazokathI) saMtApa naheto thayo? zRMgArarasanuM nirUpaNa karatAM kavi hemacaMdrAcArya saMskRti dayAzrayanA agiyAramA sarganA 1-2 oNkamAM kahe che ke,

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upabhuktaRtu devImupabhukto'tha bhUpatiH / gaNe navuM rinanudAnA taryA rada che (saM. cA. 11.1) arthAta (mahelamAM AvIne rAjA karNa) RtusnAna karelI devI (mayulaNaNuM)ne upabhega karyo ane e vakhate bagIcAmAM rANI jemAM jamI hatI te ja bhojanapAtramAM te jame. tayorvavRtta ekatra pIta pIte'zite'zitam / mAhite vANita kRta te ja pratitaH (saM. kathA. 11.2) arthAta, premanA joDANane kAraNe te patipatnI (= karNarAja ane mayaNallA) eka ja pAtramAM jalAdipAna karatAM, eka ja pAtramAM bhajana karatAM, eka sAthe ja Asana para besatAM ane ane sAthe ja sthAnamAM avarajavara karatAM. e ja rIte, prAkRta dvayAzrayanA pAMcamA sarganI 102mI gAthAmAM kavi kAmIonA vArtAlApanuM varNana karatA kahe che ke, hojjai aGgatthambho seo hAjjAi he|jj romacA / jJA pe he va vevAM mimisarane 1 (prA. cA. 5.12) arthAta, (he sakhi ! atyAre priyatamanI najIka sarakatAM (ativarSane lIdhe aMgo thaMbhI jAya che, (zramane lIdhe) parasevo thAya che, (priyatamanuM darzana thatAM) romAMca thAya che, (keIka joI jaze evI bIke) kaMpa thaI Ave che, (te zakya vagerenuM meNuM sAMbhaLavuM paDaze e vicAre) phIkA paDI javAya che. hemacaMdrAcAryanI zailI paNa vaividhyabharI che. emAM 1 kuTirimapura jevA anuprAse, nItitiH satyama tiraH tiH jevAM camake, tauDhapittAkSAnAM rati cathita mU: jevI ubekSAo, aneka rUpake, svabhAvoktio vagere maLe che, navA zabdonI racanAmAM hemacaMdrAcArya pAraMgata che. jema ke, AnAli, vAgaghA, nAya:, juda. kavi ghaNIvAra zAstrIya pAribhASika zabdo, sUtrAze ane udAharaNa zreNIone saraLatAthI prayoga karI le che. jema ke, - pUrvasmAcca parasmAcca samasmAdasamAdguNaiH / 3jhure nA simalai baira vihmacam (saM. kathA. 1.143) e ja rIte, prAkRta dayAzrayamAM paNa sAtamAM sarganI 51mI gAthAmAM bhoktaNa bhottavva bhottu nivui-suhAI bhonmaNA / moravrArambha mojULa madA tava sanita che (prA. cA. 7.51) ghaNIvAra AcArya saMskRta vyAkaraNamAM ja prayukta thayA hoya tevA dhAtuo, kALa vagereno prayoga kare che. dA.ta. na veda vidma vidmAtha na vettha vidathuvida / nA veDha vihaturvisuH #saanAtkRti (saM. dayA 9.81)

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17. iSubhiranayAAtha-yAtha' vyatha jyathamavyathi / / pratikagayitA kAga kAga kaga kagamakagi // pratijarayitA jAra' jAra jarajaramAjari knasayitRjanaH knAsa banAsakanAsa knasaknasamaknasi // hemacaMdranI bhASAzailI bolacAlanI vyAvahArika bhASAbalI sAthe pratyakSa saMparka dharAvatI hoI temAM tatkAlIna bhASAnA rUDhaprayoga saMskRta kalevara dhAraNa karIne prayukta thayelA jovA maLe che. dA.ta. tArataH pitarata (saM. cA. 1-117), ma caTU kADhapuramaratIna (saM. dayA. 2.81), gawAkSIta vALanA ramaNi (saM. cA. 7.129) vagere. mahAkavi tarIke Do. nAraMga hemacaMdrAcAryane madhyama kaTimAM mUke che, kAraNa ke temane mATe vyaMjanAtmaka uttama kAvya - rasapradhAna kAvya - racavA mATe kathAzraya kAvyamAM bahu avakAza na hato. vaLI, te kaI cokkasa-vaidabhI ke gauDI jevI-paraMparAnA anuyAyI na hatA, tethI dayAzraya mahAkAvyamAM rasALa, arthodyotaka, sumadhura, sUcaka kAvyatattvanI apekSA ja asthAne che. ahIM te zAstragraMthanI udAharaNa sAmagrIne kAvyabaddha karIne mUkatI vakhate emaNe mahAkAvyanA kathAvastumAM solaMkIvaMzanA kumArapALa sudhInuM vaMzAnucarita AlekhI lIdhuM ane emAM lagabhaga ardhA bhAgamAM to temanA anuyAyI rAjA kumArapALanuM carita ghaNuM ja vistArathI AlekhyuM e ja emanI mahAna siddhi che. ' have prAkRta thAzraya mahAkAvyamAM emaNe saMskRta yAzraya mahAkAvyanA sthAvastunI punarukti na karatAM bIjI ja kaviyukti ajamAvI che, jethI A kRti alaga kRti na banatAM prathama kRtinI pUraka ja banI rahe. Do. zaMkara pAMDuraMga paMDita tathA DaoN. pI. ela. vaidya banee kabUlyuM che ke, prAkRta kumArapAlacarita' e svataMtra kRti nathI, paNa saMskRta dvayAzrayanI pUrtirUpa ja che. emAM AraMbhamAM aNahilapura pATaNanuM varNana ane pachI temAM rAjyArUDha kumArapAlanuM varNana karI, tarata ja rAjAnI nityacaryA, rAjAne udyAnamAM vihAra, varSARtunuM varNana, caMdrodaya vagere varNana cheka pAMcamA sarga sudhI cAle che. chaThThA sargamAM cheka cotrIsamI gAthAmAM rAjA samakSa mahAjanono praveza thAya che, pachI rAjadUte praveze che ane ekatAlIsamI gAthAthI sAMdhivigrahikanuM nivedana zarU thAya che. A nivedanamAM kaMkaNAdhIza, mallikArjuna, sidhupati, javanadezAdhipati vArANasIsvAmI, magadha dezAdhipa, gauzAdhipati, kAnyakubbeza, dazArNapati, cedInagarIza, mathurAdhIza ane jaMgalapati vagere sAthenA yuddhone ahevAla rajU thAya che. sAtamA sargamAM rAjAnuM potAnA kalyANa aMgenuM ciMtana ane AThamA sagamAM sarasvatIne upadeza che. A be sagamAM hemacaMdrAcAryuM pitAnuM jIvanaciMtana ane dharmopadeza e be viSayo vaNI lIdhA che. A rIte saMskRta-prAkRta, dvayAzraya bane kRtio maLIne eka saMpUrNa - 28 sarganuM mahAkAvya racIne temAM

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18 hemacaMdrAcAryo svaracita siddhahemazabdAnuzAsananA saMskRta vyAkaraNaviSayaka sAta adhyAya ane prAkRta vyAkaraNaviSayaka AThamA adhyAyanAM udAharaNe rajU karyA che. have thAzraya mahAkAvyanA A bIjA zAstraviSayaka AzrayanA nirvAha aMge tapAsa karI laIe. saMskRta vyAzraya aMge A viSayanuM De. satyapAla nAraMge ghaNuM ja jhINavaTa bharyuM adhyayana karyuM che, tene sArasaMkSepa ahI rajU karIzuM. mahAkAvyano Azraya laIne vyAkaraNanAM udAharaNa racavAnI paraMparA hemacaMdrAcAryanI pUrve pracalita hatI ja e ApaNe upara joyuM che ja, paNa A paraMparAnuM anusaraNa karavAmAM hemacaMdrAcArye cIle cAtarIne pitAnI AgavI pratibhA pragaTa karI che. emaNe vyAkaraNanA thoDAka ja aMzenAM udAharaNa sagavaDa mujaba ja ApavAnI paddhati na apanAvatAM, saMLaga sUtrapAThanA krame ja vidhi ane pratiSedha aMgenAM badhAM ja sUtremAMnA ghaNAkharA zabdaprayogonAM udAharaNa ApavAno prayoga saphaLa rIte karI batAvyo che. emAM vizeSatA te e che ke, temaNe prati-udAharaNone paNa vaNa lIdhAM che. Do. nAraMge karelI samIkSA have joIzuM. 1. saMjJA ane adhikAra : " jyAM saMjJAo udAharaNa mATe niprayojana hoya, kathApravAhamAM vidanarUpa nIvaDatI hoya tevA saMjogomAM AraMbhanI keTalIka saMjJAo jatI karI che. paNa ghaNIvAra saMjJAo ane adhikArene mAtra arthamAM ja nahIM paNa temanA mULarUpe paNa zlokomAM sIdhI ke , ADakatarI rIte lekemAM vaNI lIdhA che : dA. ta., mahenasAM kArakavat kriyANAM hetuH / svataMtra ra gujarAta (saM. dayA. 2.79) ahIM siddhahemazabdAnuzAsananA bIjA adhyAyanA bIjA pAdamAM kicAtu: jam | svataMtra: if I ane kAvya rma ! e (si. hai. za. 2.2.1-3). sUtre vaNI lIdhAM che. e ja rIte, tasiMsmvi: trAri | vaMzALA trAtrInA prapautrAyarsa yuvA che ane vAkacAt (si. hai. za. 6.1.1, 2, 3, 11) e cAra sUtrone nIcenA zlekamAM vaNI lIdhAM che : tattaddhita' katubhirAtmabhartu: sametya vRdvaiyuvami kSaNAdvA / dusthairathAvantibhaTaiH sa vapro'dhyArohyabhIta raNayavAdyAt / / 16 adhikArasUtronAM udAharaNa ghaNebhAge temanA prayoga dvArA darzAvyAM che, ane keTalIka vAra pratyudAharaNa dvArA temanA prayoganI sImA paNa darzAvI che. jema ke| aauDavA vatsa: prA kantaH (si. hai. za. 5.1.16) e sUtranA pratiudAharaNe tarIke Li ane pravarSanI e prayogone nIcenA zlokamAM vaNI lIdhA che.

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mImavALuvo pUrAtatughArdhanIm devI dohadakAyANi nandanotkaH sa nandakaH // 17 IsaMjJaka vargonuM prayojana samajAvatAM, phUlovAkAne tu divA (si. che. za. 5.3.19) e sUtranAM adhyAya ane vAdhyAya e udAharaNone hemacaMdrAcAryo nIcenA zlokamAM vaNI lIdhAM cheH amajada visArAlayavannarendramatha vAhinI vairipacatApam / dviSI kAyabhIH prAsabhRdujjhitAdhyApataSasvyupAdhyAyyabhinandyamAnA // 18 uttarakAlIna vaiyAkaraNae je keTalAMka sUtranuM vargIkaraNa karIne temanuM vivaraNa ApeluM che tevAM sUtronAM udAharaNone hemacaMdrAcArye pahelethI ja ghaNI kALajI rAkhIne kAvyamAM vaNI lIdhAM che. dA. ta., hemacaMdrAcAryuM-apADarvAdhirAyAnam (si. hai. za. 2.2.28) e sUtramAMnI apAya saMjJAnuM abhayatilakagaNie vivaraNa karIne tenA nirdiSTaviSaya, upAstaviSaya ane apekSitakriya evA traNa prakAra, pADayA che. vaLI, tene kAyasaMsargIpUrvaka ane buddhisaMsargapUrvaka evA be vibhAga paNa pADyA che. AzcaryanI vAta to e che ke hemacaMdrAcArye A badhA prakAranAM udAharaNo nIcenA zlokamAM vaNI lIdhAM che, ane kathAzrayanA vRttikAra abhayatilakagaNie ene barAbara oLakhI batAvyAM che : siho nikuJjAdabhisRtya yUthAddhantIbhamuddAmatamaM mRgebhyaH / yAnAt svayamA virama pramAdya mA mA jugupsasva jagattatA'dhan // guverfjumIhastrAtA tudavAnA vAcharAta . kuto'pyanantardadhadasya seAsti lakSaH sakhA jAtaH ivaikamAtuH // kacchAt surASTrASTasu yojaneSu dIpotsavaH pakSaH ivAzvayujyAH / phullAt prabhUto na tadasya dUre sthAnAdhiko bhUmipatibhya uAm / / 18 ... sUtronAM udAharaNa ApavAnI prathA to hatI ja, paNa hemacaMdrAcArye to prati-udAharaNa ApavAnI navI prathA pADI ane e dvArA sUtronI sImA spaSTa karavAnuM prayojana sAdhI lIdhI prathama sargamAM khAsa pratyudAharaNa nathI. paNa pachInA sargomAM jarUra mujaba te ApavAnI paddhati rAkhI che. dA.ta. hRstiyAkuvATAMta zarta (si.hai.za.5.1.86)nAM hRttidatta , vAdudana ane mAdA: e udAharaNa zaktivAcaka hovAthI nIcenA padyamAM ApyAM che : .. seo'kRtaghnairajAyAghnairabrahmaghnairnaraiH samam / bAhughnoraH kapATano hastighno mallatAM yayau // 20 ane e pachInA nArA (si. hai. za. 5.1.87) e sUtranuM Ta pratyayAta nAradajo kyAgha: e udAharaNa ane tArA hRtti e pratyudAharaNa ane te pachInAM be sUtronAM udAharaNa saMskRta thAzrayanA te pachInA zlokamAM nIce mujaba ApyAM che :

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vyAlAnagaraghAtAnso'damayat trastamIkSita: / rAjarnagaranaTipreNyaH pANighatADadhaiH // 2 ghaNIvAra hemacaMdrAcArya sUtramAMnA dhAtuo tathA anya zabdonA paryAye paNa Ape che. ta. parikrayaNe bhane zaktArthavaSainamaHsvastisvAhA svadhAbhiH (si..za. 2.2. 17-18) e sUtronAM udAharaNa ApatI vakhate sUtramAMnA zam zabdano saman e paryAya paNa nIcenA lekamAM vaNI lIdhuM che. zaradA ki parikrItAH sahasrAyAyutena vA / alaM kelyai zriyai zatA haMsAstasyA yadanvayuH / / svadhApitRbhya indrAya vaSaT svAhA havirbhuje / namo devebhya ityutvigvAca: sasyazriyAphalan // 22 dhAtuo ke zabdonI sUci lAMbI hoya te hemacaMdrAcArye badhAnAM udAharaNa ApyAM che ? ha.ta. zakaSajJArabhalabhasahA'haM glAghaTA'stisamarthei ca tum (si..za. 5.4.80) Go nIcenA zlokomAM ApyAM che : jo'zakat prArabhatAbhyadhRSNodAsIviSehe jaghaTe'rhati sm| .: mitho vilebhe khanitu samartho vana bhaTaudyo na mAnAk ca jaglau // 23 sUtramAMnA zabdonI yAdI game teTalI lAMbI hoya chatAM hemacaMdrAcArye te badhAnAM udAharaNo : * ApavAnI yAvaTa bhI che. jo eka dhAtu aneka arthamAM prajAti hoya to te tenA badhA ja arthonAM paNa udAharaNa ApyAM che. ta. praznA''khyAne vega (si.I.. 5.3.118)-i kAM, kAri, kArikAM, kriyAM, kRtyAM, kati vA akASI: savA kAri, kArikA, kriyAM, kRtyAM kati vA akArSam se zane nIcenA zlokamAM vaNI lIdhuM che : kA kAriH kAnta karpUre kasturyA kA ca kArikA / kA kRtizcandane kRtyA kA'garo srakSu kA kriyA // iti pRSTasya pratyeka sarvetyusta purA tava / 24 jo eka ja dhAtune aneka pratyaya lAgatA hoya tyAre te badhAnAM udAharaNa ApyAM che. al.ta. khanA''raikavakagha ca (si. 2. 2. 5.1.137)nAM AravaH, AkharaH, AkhanikaH, AkhanikavakaH, Akhana: sane AcAnaH me S72 nAyanA sobhA yApyAM che. udakodaJcanI kastvamatrAravaviSame taTe / svabhAsAkhanikavakAn vyomAkhAna' ca pUrayan // salabhApadi deze'smin . mahAkhanikadurlabhe / / zuci glAyati khedInAM viSayaH kA nviya ca te // 25

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sa sUtramAM gaNane ullekha thayA hoya teA sUtramAMnA Adi mukhya zabda ane bIjo eka ema enAM udAharaNA ApavAnI prathA hemacaMdrAcArye rAkhI che. dA.ta. kauvAnAm (si.hai.za. 2.4.80)nAM dothA ane chAyA e e udAharaNAne nIcenA mlAkamAM vaNI lIdhAM che : pauNikye kroDaya ehi lAiye sUtye bhojye tiSTha muJca bhoje / 2 nipAtaneAnI bAbatamAM paNa A ja prathA svIkArI che. lupta ke apracalita prayAgAnAM udAharaNA paNa hemacaMdrAcArye kAvyamAM vaNI lIdhAM che. dA.ta. OM cora (si,hai.za.-1.2.ra9) e sUtranA 3 kRti, OM kRti ane viti e traNe udAharaNAne nIcenA zleAkamAM vaNI lIdhAM che. u IyU' iti viti cAhI vibho iti prabhAviti cAhAtra ghaNIvAra tA, je vaidika prayogA ke vaidika devazAstra sAthe saMbadhita prayAgA bhaTTi ke rAvaNArjunIyakAre paNa prayeAyA nathI temane paNa hemacaMdre kAvyamAM vaNI lIdhA che. dA. ta. ityAhnAyake gurauM / vinayI janaH // 27 . saMcAMyya kuNDapAyya rAjasUya kratau / prANAyyau niSkAmAsa mate / dhAyyapAyyasAnnAyya nikAyyam RkmAnahavinivAse / paricASyeApacAyyA''nAyyasamUhyacityamagnau / (si. hai. za. pa.122-25) e cAra sUtramAMnAM udAharaNAne hemacadrAcAye` nIcenA zleAkamAM vaNI lIdhAM che. netra tuk3vAccaRvAccA sUcav nikAyyopAyyapuNyAnAM bhAvI vizvApraNAyyakaH // devi yad draSTumaicchatvaM dhAyyAsAnnAyyapAvitAn / paricAyyopacayyAnAyya samUhyAn savityAn / 28 nan samAsanI bAbatamAM tenA badhA ja arthAnAM udAharaNa ApavAnI navI prathA hemacandrAcArye AraMbhI che. dA.ta. aniceAthe rove (si.hai.za. 1.2.16)e sUtranAM yeva e udAharaNa ane daiva e pratyudAharaNa nIcenA mlAkamAM vaNI lIdhAM che ihaiva dharmaH seo'dyeva tretA'AMti vitate // 28 jo emAM gaNanA ullekha hoya to prathama zabda ane bIjo eka zabda ema enAM udAharaNa lIdhAM che. dA.ta. natatpuruSa TyubrAveH (si. hai.za. 7.1.pa7)nAM apaTutA vagere udAharaNA ane pratyudAharaNa nIcenA zleAkamAM vaNI lIdhAM che raviNyapatAkRti pAthojApaTutvahRti tejasi nRpaH / so'tha dhIprathimito jagadAbudhyAcaturyaharaNaH pracacAla // 30

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pUrvasUtromAMthI pratyayanI anuvRtti AvatI hoya tevA saMjogomAM te pratyayanAM udAharaNa : ApavAnuM hemacandrAcArya cUkyA nathI. dA.ta. yA zrakhyA naTu 2 (si.hai.za. 4.1-ra7) e sUtramAM pUrvenA vimI vAyAmata svarahya (si.hai.za. 4.1.ra0)mAMthI svaracanA ane virATa thare: (si hai.za. 4.1.23) e sUtranI anuvRtti thAya che tethI tenAM bezu:, zatragdha, thitha, zathitha tathA thaka, gaLu, grevi narasthiya e udAharaNone nIcenA zlekamAM vaNa levAmAM AvyAM che : zrethitha zlathamima kimu hAraM zrethurevamapare'pyatha na tvam / thiti uramartha vadhu zazazunA marthanuM che grethuragyamitihAsamatho jagranthurabhutakathAzcaritaiste / mAgadhA na khalu vebhurataH sazranthitha svakaguNa: katamaM no // 31 eTaluM ja nahIM, paNa je sUtromAM surajU zabda dvArA te aneka rIte ke koIkavAra ja prayojAya che tevuM darzAvyuM hoya tenAM paNa zakya teTalAM udAharaNa hemacandrAcAryo mahAkAvyamAM vaNI lIdhAM che. dA.ta. cA vaduruM nArina I (si.he.za. 2.4.99)nAM vinimitra:. - timitra:, jima, jAmadda e udAharaNe nIcenA zlokamAM vaNI lIdhAM che. zailaMprasthamahitrAtarevatImitrabhUbhujAm / sainye'bhUt tasya punATyanAndItUrya dhvanadhanu: // mitro revatimitrasya raNAyottasthatustadA / gaGgAdvArapatI gajhamahagaGgAmahAnujau // 32 A rIte zAstrakA tarIke te saMskRta thAzraya kAvya e siddhahaimazabdAnuzAsananA prathama sAta adhyAyanAM udAharaNenI saMpUrNapaNe kramavAra vaNI letuM sarvAga saMpUrNa mahAkAvya che, ane ene pUrvenAM kAvyo A kasoTIe tenAthI ghaNAM ja apUrNa ane UtaratI koTinAM gaNAya tema che. prAkRta dazAzraya mahAkAvyamAMnA anya AzrayarUpa rahela siddhahemazabdAnuzAsananA AThamA adhyAyagata prAkRta vyAkaraNanAM udAharaNone have vicAra karIzuM. A mahAkAvyanI vRttimAM pUrNakalazagaNue darzAvyA mujaba prAkRta thAzraya mahAkAvyanA prathama sarganI prathama gAthAmAM siddhahemazabdAnuzAsananA AThamA adhyAyanA prathama pAnA prathama sUtra patha prakRtina | vahunna ane ArSad ! (si.he.za. 8.1.1-3) e traNa sutrone nIce mujaba vaNI lIdhAM che : aha pAiArhi bhAsArha saMsayaM bahulAmArisaM taM taM / avaharamANa sirivaddhamANasAmi namasAmo // 33 have ahIMthI AraMbhIne bIjA sarganI 81mI gAthA sudhInA kAvyabhAgamAM AThamA adhyAyanA prathama pATanAM kula 271 sUtronAM udAharaNe, bIjA sarganI 82mI gAthAthI AraMbhIne cothA saganI 21mI gAthA sudhInA kAvyabhAgamAM AThamA adhyAyanA bIjA pAkanAM 218 sUtro,

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23 cothA sarganI 22mI gAthAthI zarU karIne pAMcamA sarganA aMta sudhInA kAvyabhAgamAM AThamA adhyAyanA trIjA pAdanAM 182 sUtro ane chaThThA saganI AraMbhanI gAthAthI zarU karIne AThamA saganI 82mI gAthA sudhInA kAvyabhAgamAM AThamA adhyAyanAM 448 sUtronA-ema prAkRta vyAkaraNanAM sarve sUtronAM udAharaNa A prAkRta mahAkAvyanI gAthAomAM gUMthI lIdhAM che. ane chellI 83mI gAthAmAM mahAkAvyanI parisamAptinA maMgalAcaraNa rUpe zrata devI AzIrvAdapUrvaka vidAya thAya che ema varNana karyuM che. saMskRta thAzrayanI jema ja hemacaMdrAcArye prAkRta thAzraya mahAkAvyAM prAkRta vyAkaraNanAM sUtronA saLaMga kramane anusarIne ja udAharaNe prayojyAM che, ane emAMnA badhAM ja udAharaNone kAvyagAthAomAM vaNI levAmAM hemacaMdrAcArye kaI ja kacAza rahevA dIdhI nathI. dA.ta. zAsaghAravArajanada re vA : (si. hai. za. 8.1.ra17) e sUtranAM udAharaNone hemacaMdrAcArye nIcenI gAthAomAM vaNI lIdhAM che : DariANaM daraharaNaM DraDDhAgaruvaDUDhadhUvasUhagandhaM / ahi DasaNa Dra saraNaM dasaNakavADaM sudatama // DAhattadAhaharaNaM kayAhalayANa punnadohalayaM / kaDaNamaicattakadaNaM ubhaGkura nIlanIlamaNi / / dambhaggamaIdaraDelira sIsamadolireNa hiaeNa dUramaharaM isante DahamANo micchadiThijaNe // 34 ahIM sUtramAM sUcavyA mujabanAM badhAM ja vaikalpika udAharaNo gAthAomAM vyavasthita rIte samAvI lIdhAM che jema hemacaMdrAcAryanuM prAkRta vyAkaraNa e viSayanA anya graMthonI tulanAe vadhu vistRta vyApavALuM ane sarvasamAvezaka che e ja rIte, emanuM prAkRta kathAzraya mahAkAvya paNa paripUrNa rIte badhAM ja udAharaNone vaNuM letI eka sarvAga saMpUrNa zAstramahAkAvya kRti che. prAkRta vyAkaraNanA cethA pAdanA ra5lmA sUtra sudhI sAmAnyataH mahArASTrI prAkRtine prAdhAnya ApyuM che. prAkRta thAzrayanA vRttikAra pUrNa kalazagaNie sAtamA sarganI 91mI gAthAne pUrvArdha- sAtha#zivAjI mahArAjanudAdi to 35 emAMnA gatta ane gajudArinI e be prayogo prAkRta vyAkaraNanA ghaDatara (si.he.za. 8.4.259) e sUtranA udAharaNa tarIke prayojAyA mAnyA che. * prAkRta vyAkaraNamAM - te nAyo zarAmayura (sihe.za. 8.4ra60) e sUtrathI zevaM prAkRtavata (sihai.za. 8.4ra86) sudhI vyAkaraNamAM zarasenI prAkRta bhASAnI vizeSatAonuM nirUpaNa karavAmAM AvyuM che. prAkRta dvayAzraya mahAkAvyamAM sAtamAM sargonI 91mI gAthAnA pUrvArdhanA aMtima parathI AraMbhIne sAtamAM sarganI aMtima gAthA 102 sudhI, A sUtronAM udAharaNe vaNI levAmAM AvyAM che.

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24 zaurasenInuM eka udAharaNa nIce mujaba che : amhehi tuha pasaMsA kiJjadi annehi kiJjade na kahaM / kitto hamissadi tuhA saggAdu rasAtalAdo vi // 36 A gAthAmAM prAkRta vyAkaraNanAM aMte tetha / mavikRtti siH / ane teA seToDAvU ! (si.hai.za. 8.4.ra74-276) e sUtreAnAM udAharaNA vaNI levAmAM AvyAM che. prAkRta vyAkaraNamAM vrata patnau vuMsi mALavvAm (si.hai.za. 8.4.287)thI zeSa zaurasenIyaMt (si.hai.za. 8.4.302) sudhImAM mAgadhI prAkRta bhASAnI vizeSatAonuM nirUpaNa karavAmAM AvyuM che. prAkRta dvAzraya mahAkAvyanA AThamA sanI prathama gAthAthI ArabhIne pAMcamI gAthA sudhImAM mAgadhI bhASAne lagatAM sUtreAnAM udAharaNA vaNI lIdhAM che. mAgadhI bhASAnA eka namUnA nIce mujaba che : puJJa nizAdapane pAle yadi padyeNa kante / zayalayayavazcalattaM gazcante lahatiM palamapadaM // 37 / ahIM prAkRtavyAkaraNanAM nyayajJanAM haoNH / troA na: dha isya zroDanAn / (sihai.za. 8.4.293-295)nAM udAharaNA vaNI levAmAM AvyAM che. prAkRtavyAkaraNamAM jJa|na: vairAjyAma (si.he.za. 8.4.303)thI ArabhIne, maiM vAyajJavivA yantasUtro jatam (si.hai.za. 8.4.324) sudhInAM sUtrAmAM paizAcI prAkRtabhASAnI vizeSatAonuM nirUpaNa karavAmAM AvyuM che. prAkRta thAya mahAkAvyanA AThamA sanI chaThThI gAthAthI AraMbhIne agiyAramI gAthAnA pUrvAdha sudhImAM paizAcI prAkRta bhASAne lagatAM sUtrAnAM udAharaNAne vaNI levAmAM AvyAM che. paizAcI bhASAne eka namUne nIce mujaba che : acchati ranne sele vi acchate daDhatapa tapanto vi / tAva na labheyya mudraka yAva na visayAna tUrAto // 38 ahIM prAkRtavyAkaraNanAM jJAt tetra / ane mavizcatcacca v / (si hai.za. 8.4.319-320) e sUtreAnAM udAharaNA vaNI levAmAM AvyAM che. prAkRtavyAkaraNanA vRjiyApurASitRtIya ceAzavruitIyau (si.hai.za. 8.4.325) thI ArabhIne zeSa' prAcata (si.hai.za. 8.4.328) sudhInAM cAra sUtreAmAM cUlikA paizAcInI vizeSatAo darzAvI che. prAkRta dvAzraya mahAkAvyamAM AThamA sanI 11 ane 12 e e gAthAomAM cUlikA paizAcInAM udAharaNA vaNI levAmAM AvyAM che. cUlikA paizAcI bhASAnA namUnA nIce mujaba che : jhaccharaDamarukabherIDhakkAjImUtagaphiraghosA vi / bamhaniyojitamaM jassa na dolanti seo dho // 38

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25 A gAthAmAM prAkRtavyAkaraNanA nAviyuvAn ane zeSa rAvata (si.hai.za. 8.. 4.3ra7-3ra8) e be satranAM udAharaNe vaNI lIdhAM che. prAkRta vyAkaraNanA dattarALAM mArA: STgraMza (si.zi. 8.4.3ra9)thI AraMbhIne zeva saMtavat siddha6 (siha.. 8.4.448) e aMtima satra sudhI hemacaMdrAcAryuM apabhraMzabhASA saMbaMdhI pUrNa mAhitI nirUpI che. prAkRta dvayAzraya mahAkAvyanA AThamA sarganI 14mI gAthAthI AraMbhIne aMtima 83mI gAthA sudhImAM A sUtronAM udAharaNa vaNI levAmAM AvyAM che. apabhraMza bhASAno eka namUno nIcenI gAthAmAM che. vajaha vINa adidvihi tantihi uTThai raNiu haNantuu~ tthaann| jahi vIsAmdhU lahai taM jhAyahu muja che kearLa vadhyAruM vajana 40 A gAthAmAM prAkRta vyAkaraNanAM ei. sTIve narazore I ane krAMtA camo: (si. hai. za. 8.4.35ra - 353) e sUtronAM udAharaNe vaNI levAmAM AvyAM che. A sarganI aMtima gAthAmAM hemacaMdrAcArya kahe che ke, ia savvabhAsavinimayaparihi paramatattu savvu vi kahivi / niakaNThamAla Thavi nRva rasi jAdA re mAchu maLAi 41 ahIM vinimaya ane 3rati e pado dvArA vyaracaya ane zeSa kRtavat siddha6 (si. hai. sa. 8.4.447-48) e sUtronAM udAharaNa prastuta thayAM che. A rIte, hemacaMdrAcAryuM je paddhatinuM anusaraNuM saMskRta kathAzrayamAM karyuM hatuM te ja paddhatine custapaNe prAkRta thAzrayamAM paNa nibhAvI che. A rIte siddhahemazabdAnuzAsananA aMgabhUta saptAdhyAyI saMskRta vyAkaraNa ane aSTamAdhyAyo prAkRta vyAkaraNanAM, kramAnusAra sarve nAM udAharaNane anukrame potAnA aThThAvIsa adhyAyane saLaMga kathAzraya mahAkAvyanA aMgabhUta saMskRta dayAzrayanA vIsa adhyAyamAM ane prAkRta kathAzrayanA ATha adhyAyamAM rajU karIne thAzraya mahAkAvyanI paraMparAmAM eka ajoDa, anupama savaMgasaMpUrNa abhUtapUrva dayAzraya mahAkAvyakRti rajU karavAnuM zreya kalikAlasarvajJa hemacaMdrAcAryanA phALe jAya che. AcArya hemacaMdrasUri pachI paNa kathAzrayakAnI A paraMparA cAlu rahI che. I.sa.nI teramI sadImAM AcArya jInaprabhasUrie durgavRtti upara AdhArita zreNikacarita mahAkAvya racyuM. te dayAzraya che. I. sa. 1423 nA arasAmAM keraLanA kavi vAsudeve raceluM "vAsudevavijaya' mahAkAvya pANinIya sUtronAM udAharaNane nibaddha karatuM dayAzraya- -

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mahAkAvya che. A kavinA bhANeja nArAyaNa kavie pitAnA mAmAnA kAvyanI pati karavA raceluM dhAtukAvya" vAsudevavijayanI ja kathAne pUrNa karavA sAthe mAdhavIya dhAtuvRttinA krame dhAtuonAM udAharaNe rajU kare che. - Do. ema. kRSNamacAriyare potAnA "hisTrI opha kalAsikala saMskRta liTarecara nAmanA graMthamAM pANinIya ke anya vyAkaraNonAM sUtronAM udAharaNene rajU karatAM bIjA aneka kaMthAzraya kAvyonI neMdha karI che, jemAM mahAmahomAdhyAya divAkaranuM "pAMDavacarita', kAzInAthanA "yaduvaMzakAvya', malabAranA kavi nArAyaNanuM "subhadrAharaNa, zrIkRSNalIlAzunuM goviMdAbhiSeka vagere saMskRta mahAkAvyono samAveza thAya che. paraMtu A badhAM kAvyo AcArya hemacaMdrasUrinA dvayAzraya kAvyanI tulanAmAM spardhA karI zake tema nathI e siddha hakIkata che. pAdaTIpa 1. mogavazuMjAraMIT:, mA. 2, pR. 470 : catrArtha: zAzvALAM ze vinite mAvimiH tad bhaTTikAvyamudrArAkSasavata kAvyazAstra syAt / 2. rAgovara-thAkyamImAMsA, pR. 27 : tridhA zAtrA :, ca: zAa viSad, cazva zAtre kAvya saMvidhatte, yo'pi kAvye zAstrArtha nidhtte| 3. phremavadrAcArya - saMskRta TUNAba vya, 8.113. A , . - prAkRtazthAyaba(mAravAriyama), 6. 67. saM.Tu. 2.68. prA. TUthA, 6.70. saM. TUyA. 7.14 >> , 7.55 11.1 11.2 5.102 | | | | | | | | | | | | | |. 1.14 rU' 14. 16. 17. , * s,81 8.121 14.37 11.4 12.58

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275 18. hemacandrAcArya 20. / / / / / / / / / / / / / / / / / / / / / / / sa. dvayA. 2.104-106 , , 11.47 , 11.48 ,, 3.33-34 14.35 13.20-21 13-33-34 4.84 1.33 11.8-9 1.18 1.81 " 8.48-49 ., 5.1-2 33. 1.1 , 2.45-47 34. 34. 38. u7.. 7.99 38. 38. 3 saMdarbhasUci 1. AcArya hemacandrakRta-dvayAzrayamahAkAvyam , bhA. 2 (sarga 1.10), abhayatilakagaNikRta vRttisahitam, prakA* zrIvAva zvetAmbaramUrti pUjaka saMgha, vAva (banAsakAMThA), 1983 2. dvayAtrAyamahAkA-yam , bhA. 2 (sarga 11.20), abhayatilakagaNikRta vRttisabhetam , prakA. bombe saskRta eNDa prAkRta sirIja, bombe, 1921

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. 28 3. - kumArapAlacarita (prAkRtadvayAtrAyakAvyam ), saMpA. esa. pI. paNDita, so . pI. ela. vaidya, / prakA0 bhANDArakara prAcya vidyAsaMzodhana mandira, pUNe, 1936 zrI siddhahemacandravyAkaraNam (svapijJavRttisahitama), saMpA0 muni himAMzuvijaya prakA. ANaMdajI kalyANajInI peDhI, amadAvAda, 1950 5. bhImabhaTTakRta-rAvaNArjunIyam prakAra kAvyamAlA sirIja, bhA. nirNayasAgara presa, bambaI 1. halAyudhaviracita-kavirahasyam (vRttisametam) prakA0 kAyamAlA sirIz2a, bhA. 9 niNaM yasAgara presa, bambaI 7. jinaprabharikRta'--zreNikacaritam (durga vRttidvayAzrayakAvyam ) sarga 1-7 (gurjara anuvAda sahita). jaina dharma vidyA prasArakavarga pAlitANA 8. durga vRttidvayAzraya-zreNikacarita-) mahAkAvyama - hastaprati na. ko. 366/10394 . (mahudhA bhaNDAra), saMgrAhaka - lA. da. vidyAmandira, amadAvAda. 9. kAtantram (durgasiMhaviracitavRtti sametama), saMpA. bibliothekA iNDikA sirIja. 10. vAmanajayAdityakRtA - kAzikA (bhA. 1-2), sapA. pa. brahmadattajijJAsu, prakA. caukhambhA saMskRta saMsthAna, vArANasI, 1983. . 11. bhaTTikRtam - bhaTTikAvyama, (bhA. 1, 2, 3) sapA. pa. zeSarAjazarmA zAstrI, prakA. caukhambA saMskRta pustakAlaya, vArANasI, 1951.

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12. zAstrI, hai. nemicandra - AcArya hemacandra aura unakA zabdAnuzAsana : eka adhyayana, prakA. caukhambA bidyAbhavana, vArANasI, 1953. 13. zikSita, hai. kAma vAra, terahavI-caudahavI zatAbdIke janasaMskRtamahAkAvya prakA. malika eNDa kampanI, bacapura, 16 6 1. 14. kApaDIyA, hIrAlAla rasilAla- jana saMskRta sAhityane itihAsa, bhA-2, prakA. zrImuktikamala jena mohanamALA, vaDedarA, 1968. 15. desAI, mohanalAla dalIcaMda- jene sAhityane saMkSipta itihAsa, prakA. jaina zvetAMbara konpharansa ophisa - muMbaI, 1933. 16. zAha, Do. nIlAMjanA su. bhadikAvya : eka adhyayana, prakA. saMvidda su. zAha amadAvAda, 1987, 7. Jain, Dr. Jagadish Chandra History of Prakrit Literature Publ. Chawkhamba Vidya Bhawan, Varanasi, 1961 18. Narang, Dr. S. P. Bhattikavya : A Study, Publ. Munshiram Manoharlal, Delhi, 1969 19. Hemachandra's Dvyasrayakavya : A Literary and Cultural Study, Publ. Munshiram Manoharlal, New Delhi, 1972 Krishnamachariar, Dr. M. History of Classical Sanskrit Literature, Madras, 1937. 20.

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gazAstramAM AcAradharma rameza beTAI "sUryodaya samaye sarasvatI nadIne kinAre UbhelI eka mahAna zakita, pitAnA prakAzathI -tejathI - AkhA gujarAtane chAI detI kalpa ane tamane hemacaMdrAcArya dekhAze". -dhUmatuM viSayapraveza kalikAlasarvajJa AcArya hemacaMdranuM jIvana eTale karmaga ane jJAneganI avirata ane samanvita sAdhanA. jaina darzananAM uttamottama ahiMsA, samyakatva, syAdavAda, karmavirati ane mekSanAM mUlyonuM pratiSThApana. dharma, nIti ane sadAcArane jena mArga temaNe prabo, paraMtu te e rIte ke A jaina dharmanAM mUlyo gujarAtanAM jIvanamUlya banI gayAM. bAramI sadI gujarAtanA rAjakIya, sAmAjika, dhArmika, naitika, vidyAkIya ane sAMskRtika jIvanamAM suvarNayuga sthApita karanArI banI te mukhyatve temanA ja saMta ane tapasvI vyaktitvane baLe. potAnA jIvananA kArya mATe A tapasvI AcArya. bAramI sadInA gujarAtanA be mahAna rAjA siddharAja jayasiMha ane kumArapALanA jIvana para chAI gayA ane temanA sAtha ane sahakArathI AcAryapadanAM 63 varSa satata pravRttizIla rahI temaNe evI dhanya ane bahuvidha pravRtti karI ke tene pariNAme teo virATa vyaktitvanA svAmI banyA. dekhItI rIte ja sevAparAyaNatA tathA tapobaLa paNa temAM moTAM nimitta hatAM. A AzcaryakAraka mahattAnA svAmI mATe nizcitapaNe kahI zakAya ke puNyAtmAnAM UMDANe te Abha jevAM agAdha che.", ane A saumya, svastha, zAnta, tapasvI AcAryanI pratibhA kevI hatI? kavi medhANInA zabdomAM yogya rIte ja kahI zakAya ke - "Abha lagI jenAM mastaka UMcAM paga aDatA pAtALa, yugayuganA jeNe kALa vAvyA DelAvI DuMgaramALa, pheDI jIvanarUdhaNuM pALa. tethI ja te munzI temane gujarAtanI asmitAnA eka karNadhAra tarIke oLakhavA uparAnta kahe che ke - "hemacandra mAtra kalikAlasarvajJa nahotA. emaNe vidvAne jItyA, athAga jJAnane valovI kRtio racI. emaNe gujarAtIone saMskRta sAhityamAM sthAna apAvyuM.

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e mutsaddIomAM ghUmyA ane rAjyAdhikAra para naitika sattA besADI. mahatvAkAMkSAthI UchaLatA gujarAtanI mahattAne zabdadeha Apyo. paNa e uparAnta e mahattAne kalpanAjanya apUrvatAne emaNe epa caDAvyo." hemacaMdrAcAryane akSaradeha '' temanA yuganI AvazyakatAone anusarIne temaNe tatkAlIna gujarAtane aneka rIte, khUba khUba prabhAvita karyuM. ahiMsA, jIvadayA, maghaniSedha, mAMsabhakSaNa niSedha, brahmacarya, satya, sadAcAra, temanA jIvanamAM je sahaja rIta apanAvI levAyAM hatAM te temaNe gujarAtanA jIvanamAM krame krame vaNuM lIdhAM. A chatAM tene prabhAva saMskArI gujarAta para Aje ya jovA maLe che. A badhA chatAM AcArya hemacandranuM sAcuM pradAna te che temane akSaradeha, je Aje paNa ApaNI pAse akabaMdha paDayo che ane ApaNuM jJAnagirA mATe aNamela vArasA sama banI rahyo che. suvarNasamI nirmaLa ane tejasvI pratibhA dharAvanArA, jJAnanA sadAya uchaLatA ane dhIragaMbhIra ninAda karatA mahAsAgara evA AcArya hemacandra siddharAja jayasiMhanI vinaMtI ane UbhI karI ApelI suvidhAo tathA zAstromAM akaMThita buddhinA baLe Aje AMtararASTrIya khyAti dharAvanAra "siddhahemazabdAnuzAsana" vyAkaraNanI racanA karI. uparAnta, samaye samaye temaNe nyAya, yoga, nIti, jyotiSa, alaMkAra, chaMda, ItihAsa vagere viSayo para anupama zAstrIya grantho racyA. temanI tapasvIkavinI pratibhAnA baLe temaNe "triSaSThI zalAkApurUSacarita" ane "dayAzrayakAvya" jevA ati ucca kakSAnA kAvyagraMtha racyA. AjanA pazcimanA vidvAne paNa temanA "siddhahema' jevA graMthana abhyAsa kare che ane tenI ati ucca vidvatA ane graMthanI bahumUlyatAne pramANe che. hemacanTe kayA viSaya para graMtha racyA ema prazna karIe tyAre pratiprazna karI zakAya ke temaNe kayA viSaya para graMtharacanA nathI karI? ghaNA badhA viSayonA zAstragraMtha purogAmI jJAnagirAnuM , avagAhana karIne temaNe racyA che. temanA A graMthamAM maulikatA nahivata che evuM keTalAka vidvAne manAve che. AnA javAbamAM ema kahI zakAya ke purogAmI graMthano abhyAsa to sau kare ja. tenAthI prabhAvita paNa thAya. te pachI je te viSayanA ciMtanamAM -susaMkalana, vyavasthA, ekasAI. sUkSmatA ane zAstrIyatA te temaNe pote ja ANI che ane pariNAme temane dareka viSayane graMtha te viSayanA jJAnameSa samo banyo che. A siddhi paNa kaMI nAnI sUnI nathI. A rIte so TacanA sonA jevA aneka graMthono je aNamela vArase ApaNane Ape che temAMnA eka graMtha "gazAstramAM nirUpAyela AcAradhamane abhyAsa ApaNe karIe. yogazAstra ' ema kahevAya che ke hemacaMdrAcArye rAjA kumArapALanI vinaMtI parathI vegazAstranI racanA karI, tenA para vRtti paNa racI. temanuM ja te vidhAna che ke - zrI caulukyakumArapAlanRpateratyathamabhyarthamAt / ' ' mAtrALa nizitA ghathi jira zrI demara La sAM ' , , . . "

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- 32 bhAva e che ke - zrI caulukyarAjA kumArapALe karelI prArthanAthI preraNA pAmelA evA ame, amArA pitAnA racelA, tattvajJAnarUpI amRtanA sAgara samA yogazAstranI vRtti racI; to jena dharmanA upadezathI zobhatI te svarga, bhUmi ane pAtALa ema traNeya lokamAM AnandapUrNa banI prasaro." Ane spaSTa artha khUlara kahe che tema e thayo ke kumArapALane "ganI upAsanA priya hatI; teNe anya yogazAstro joyAM hatAM. A kAraNathI tene purogAmI gazAstrothI vilakSaNa evuM yogazAstra sAMbhaLavAnI IcchA hatI. teNe tethI bhAre abhyarthanA karI. ane tenA pratibhAvarUpe A graMthanI racanA thaI. hemacaMdranuM A yogazAstra pahelAM kumArapALanI ane tenI pAchaLa ApaNuM saunI aNamola sampattirUpa zAstra banI rahyuM che. tethI te upaniSad tarIke paNa oLakhAya che. bAra prakAzanA A zAstramAM pahelA cAra jina dharmanI dRSTie khAsa zrAvakenA jIvananuM samucita ghaDatara karI temAM utkarSa ANanAra, kaho ke mAnavajIvanane uccatara ' siddhine pAtra banAvanArA AcAradharmanA prakAze che. ema dekhAI Ave che ke mAnavajIvanane uccatara siddhine lAyaka banAvanArA A sadAcAraprakAza che. ema paNa lAge che ke A yogazAstranI racanA gRhasthajIvanane anulakSIne ja karavAmAM AvI che. gRhasthanA jIvanane, tenA mana ane cetanAne utkarSakAraka kramamAMthI pasAra karI, jenuM aMtima lakSya mokSarUpa siddhi e che, te gamaya jIvanamAM gati karAvavA mATe A zAstranI racanA karavAmAM AvI che. TUMkamAM, "gazAstrIne hetu zrAvakanI, gRhasthanI mokSaprAptinI IcchA subhaga rIte pAra paDe te jovAnuM che. "moharAjaparAjaya"mAM kahevAmAM AvyuM che ke yogazAstra e te mumukSaone mATe vAkavaca jevuM che. ApaNe upara joyuM che tema, Ama te zrAvakano sadAcAradharma ahIM jana dharmanA AcAradharmanAM vibhinna mUlya kendramAM rAkhIne prabodhyo che. paraMtu tenA upadezanI vyApakatA ane mAnavanI mAnavatAne sparzatI sarvasAmAnyatA A graMthane anya dhamaomAM paNa priya banAve che. yogazAstra' Ama mAnavanI mAnavatAnAM ziSTa mUlyonuM saMsthApana vyavasthita rIte karI Apasara graMtha banI rahe che. eka rIte ema paNa kahI zakAya ke A kRtinA prathama cAra prakAzamAM hemacandrAcArya tenI kRtinA paMcama prakAzamAM "dhyAnanA artha sAthe zarU thatA, jene dRSTie yogazAstranI bhUmikArUpa che. prathama cAra prakAzanA viSaye nirUpI have ApaNe hemacandrAcAryo pratipAdita karelA AcAradharmanI samAlocanA karIe. viSayavastu "maMgalAdIni maMgalamadhyAni maMgalAtAni hi zAstrANi prayate" e niyama anusAra prathama prakAzanA AraMbhe hemacandrAcArya potAnA ISTa devatAsamA mahAvIra bhagavAnane vaMdanA kare che ane te pachI mahAvIra devanI karuNAnuM gAna kare che (1-2-3). yoganuM sAmarthya tenI mahattA varNavyA pachI yogI bharata ane yoginI madevAnI kathAne nirdeza pachI jIvanamAM yoganI AvazyaktA zI che te batAve che. tamAma ApattionA samUhoma * ke,

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parazu rUpaga, lAMbA samayanAM tamAma pApane dUra kare che (5-6). khIlatA jJAnakusumanI samRddhine mATe vega e kalpadruma che. yogasAdhanAnA baLe bharata kevaLajJAna pAmyA, te mahApAtaka AcaranArAone ane ghAtakI janone mATe paNa uddhArane arthe yoga e saraLa avalaMbana che (10-11-12). A rIte yoganI mahattAnuM suMdara nirUpaNa karyA pachI teo sthApita kare che ke aMte te yoga e mokSa prApta karavAnuM amogha sAdhana che. mAnavanA jIvananA cAra puruSArthomAM mekSa agraNI che ane te bhegathI ja saMbhave che (13-14). yoganA mAhAbhyanuM A rIte sthApana karyA pachI, mokSa jenAthI saMbhave che te yoganA sAdhana rU5 ratnatrayanuM vyAkhyAna hemacaMdrAcArya kare che (14-15-16). A sAthe sammacAritranA prakArone nirdeza teo kare che. 19mI gAthAthI zarU karI hemacaMdrAcArya ahiMsA vagerenuM vyAkhyAna kare che. pAMca samiti ane traNa guptinuM vyAkhyAna AcArya Ape che. A pachI noMdhapAtra che satya vrata (27), brahmacarya (31), aparigraha athavA Arkinya (33 pAMca samiti ane traNa guptithI pavitrita te samyaphacAritra (34). A pachI hemacaMdrAcArya AgaLa jene dRSTie ja pAMca samitinI vyAkhyA kare che (36 thI 40) ane traNa guptinI paNa (41-44). A ditIya prakAzamAM tenuM nirUpaNa karyA pachI temanI vigatomAM utaratAM hemacaMdra samyapha7-mithyAtva, deva-kudeva, guru-kuguru, dharmabuddhi-adharma buddhi vagerenI AlocanA kare che ane temanI vaccenA ati bhedanI spaSTatA kare che. AnA parathI mAnavajIvana mATe zuM pragatikAraka ane zuM vighAtaka te ApoA5 tAravI zakAya tema che. A uparAMta A prakAzamAM hemacaMdrAcArya traNa guNavrata, cAra zikSAtrate. pAMca aNuvrata vagere savistara carce che. A ja saMdarbhamAM satya-asatya bheda ane satyanI mImAMsA hemacaMdra Ape che. ahiMsAnI saMpUrNa sthApanA karI tenI vigato ApavA sAthe teo asteya, amathuna, aparigraha ane brahmacarya prazasti Ape che tyAre zrAvaka ane gRhasthanA jIvanane saMyamayukta e sadAcAra ja nirUpAya che. tRtIya prakAzamAM noMdhapAtra che mAMsabhakSaNane prakhara virodha ane mAMsabhakSaNanA pratipAdakonI kaDaka TIkA. AgaLa vadhIne hemacaMdrAcArya navanIta bhakSaNane paNa niSedha pharamAve che (34-35), auSadha mATe paNa madhanA upayogano niSedha pharamAve che (37-38). AgaLa teo A bhajananuM mahattva nirUpe che (60). aMte teo umere che ke puNya evuM pauSadhavrata apanAvanArA gRhasthAne paNa dhanya che. '' caturtha prakAza AgalA traNanA anusaMdhAne ane tulanAe vadhu tAtvika che. zAzvata AcAradhama jina daSTie prabodhyA pachI, vegane mULabhUta ane ekamAtra uddeza mokSanI prApti e che, e saMsthApana karyA pachI have hemacaMdrAcArya eka bAju AtmA ane bIjI bAju jJAna, darzana tathA cAritranI ekatAnuM sthApana kare che. saMsAra ane mekSana bheda hemacaMdra

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34 - spaSTa kare che ane pachI saMsAranA aMta vinA mokSa saMbhava nathI. che ke saMsAnaM kAraNabhUta kaSA tathA tenA kAraNa rUpa indriyanI mImAMsA kare che. mana:zuddhi, rAgadveSa jItavAnA upAya, samabhAva, bAra bhAvanAo vagerenI carcA kare che. AcAradharmanA A mArge gati karanArA saMsArIjanane mATe indriyajaya ane indriyadamana, dehadamana, mana para vijaya, saMyama, tapasvitA vagere sAdhavAM jarUrI che, anivArya che te teo batAve che. A AcAradharmanuM pAlana saMsArInA jIvanane, manane, cetanAne uccatara bhUmikA para laI jAya che ane e rIte yogamArge gati karavAne pAtra banAve che te hemacandra sUkSma rIte carce che. A rIte A cAra prakAze, A yogasAdhanAnA mArganI pUrva bhUmikArUpa che. AcAradharmanA prazno ane siddhio - cAra prakAzamAM hemacaMdrAcArya samagra rIte AcAradharma nirUpe che tyAre tenI siddhio ane temAMthI upasthita thatA praznonI carcA have ApaNe karIe. - sadAcAradharmane dekhIte saMbaMdha mAnavanA mana sAthe che, caitasika vRttio sAthe che. AthI sadAcAranA mArge gati karatA mAnave potAnAM mana, cetanAno utkarSa sAdhavAne che. A AMtarika utkarSa e ja sAcI sArthakatA che ane mAnavane mATe A manane vazamAM levuM e ja samasyA che. eka vidhAna che ke - mana eva manuSyANAM kAraNa bandhamokSayoH / A manano nigraha anivArya che te chatAM nigraha karavo e keTaluM agharuM che te bAbata gItAmAM arjuna kRSNa samakSa sAcI rIte ja kahe che ke .... caJcalaM hi manaH kRSNa pramAthI balavad dRDham / tasyAhaM nigraha manye vAyoriva suduSkaram // (1-34) vAyune bAMdhI zakAya te ja manane bAMdhI zakAya e vAta svIkAravA chatAM kRSNa tenA nigrahanI anivAryatA sthApita karI e nigraha kaI rIte zakya bane te samajAve che. asaMzayaM mahAbAho mano durnigrahaM calam / . abhyAsena tu kaunteya vairAgyeNa ca gRhyate // asaMyatAtmanA yogo duSprAya iti me matiH / tharathAramanA tu catatA rAjyovAstumuvAyata (6.35-36) mAnava saMyamI bane, satata prayatnarata rahe ane manane nigraha kare to tene mATe yogamArganI aneka anupama siddhionAM dvAra UghaDI jAya che. jANe AvI ja mAnavasvabhAva ane mAnavamananI vAstavikatA samajI svIkArIne zrI hemacaMdrAcArya saMsArIjanone sadAcAradhama prabodhe che. ane prabodhIne tenA vyaktitvane utkarSa thAya ane te gamAge gati karavAne pAtra bane tevI dRSTi dharAve che. Ane mATe ' te na dharmanI paribhASAmAM sadAcAradharmanuM zikSaNa prathama cAra prakAzamAM Ape che. ahIM hemacaMdra A

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pa satyo svIkArIne cAle che ke-() sarva saMsArIjane mokSamArge gati karavAnA adhikArI che. (ba) A adhikAra siddha karavA mATe pAtratA keLavavI jarUrI che; (ka) A pAtratA sadAcAradharma pUrepUro samajI tenA custa amalIkaraNa dvArA ane tadanusArI rIte mana tathA cetanAne keLavavAthI saMbhave che; (3) A pAtratA keLavyA pachI mAnava yogamArga grahaNa kare che; (I) A yogamArga grahaNa karIne mAnava AkarSa sAdhI sAcA arthamAM mokSano sAdhaka banI zake che. graMtharacanAnAM pramANa have prazna e thAya che ke je AcAradharma ane tadanusArI yoga. hemacaMdra A graMthamAM prabodhe che te graMthanI racanAmAM tenAM pramANa athavA AdhAra kyA? A bAbata hemacaMdranA ja zabdo che ke: ' * * ** tAme veradhinya sa0AyAkhya sad gureH | vaidranatakApi cAzAstra virate . (1.4) arthAt "zAstrorUpI samudramAMthI tathA sadgurue sthApelA saMpradAya dvArA prApta karIne, mArA pitAnA saMvedananA baLe huM A yogazAstranI racanA karuM chuM." - Ama, zAstra bedha, sadagurudha ane svAtmabodha A traNa hemacaMdranA A graMthanI racanAmAM ane te ja rIte anya tamAma graMthanI racanAmAM mULa AdhArarUpa che. zAstrabodha eTale Agama vagere tathA temanA para racAyelA graMtha, sazurubodha eTale guruo pAsethI maLeluM mArgadarzana ane te uparAMta purogAmI AcAryone graMthe. A be uparAMta graMtha racanAranI svAnubhUtine paNa ahIM mahattva ApavAmAM AvyuM che, te noMdhapAtra che. tapasvI ane AcAryanI anupama pratibhA dharAvanAra hemacaMdranI svAnubhUti paNa mUlyavAna hoya temAM zaMkA nathI. kharekhara te te yuganA ane tenI pUrvene zAstrakAranI racanAnA A ja AdhAra hatA. ApaNane A bAbata saheje manunAM sUtrAtmaka vacananuM smaraNa thAya ke ' vize dharmakUruM hRtizI. vaddhivAn ! .. sAcAraava sAdhUnAmAmanatuSTideva . (26) . ane , vidvadbhiH sevitaH sadbhiH nityamadveSarAgibhiH / hathenAbhyanujJAtaH cA dharmAddha nidhita (2.1) ' ane hemacaMdrAcArya ugazAstranA bAramA prakAzanA aMta bhAgamAM umere che ke - _ yA zAstrAtsugurAmu khAdanubhavAt cAjJAyi kicitkvacit. rAjApaniSadvavaparita vizvamawiff I, (12.56) tyAre paNa A ja traNa pramANo-zAstra, guru ane svAnubhava, A graMthanI racanA-cittamAM camatkArika karavAnAM nimitta rUpe temaNe svIkAryo che. sugurunA upadeza

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uparAMta temanA puragAmI digambara AcAryonA paNa upakAraka graMthe temaNe vAMcyA che, mUlavyA che, temAMthI ghaNuM temaNe lIdhuM che. "prazamarati' (umAsvAti)no prabhAva A prakArane gaNI zakAya. A chatAM, A hakIkata A graMthanI guNavattA ochI AMkavAmAM nimitarUpa nathI. : ganI mahattA ganA mahattva tathA mahattAnI bAbatamAM hemacaMdrAcArye keTalIka agatyanI vicAraNuM rajU karI che te ApaNe upara joyuM che. vizeSa vidhAne paNa samajI, mUlavI levAM e yogya thaze. 1-10mAM AcArya vidhAna kare che ke - aho yeogasya mAhAtmya prAjya sAmrAjyamudvahan / savAla vAna marate matAdhiH che (gazAstra 1.10), bhAre moTA sAmrAjyanA svAmI ane bhAratanA adhipati bharata rAjAe yogane mArge gati karI kevaLajJAna prApta karyuM. ApaNe upara joyuM che tema ganI mahattA svIkAratAM hemacaMdra veganuM mULa ane aMtima lakSya mokSaprApti e che e nakkI karI ApyuM che. graMthanA aMte paNa teo kahe che ke yogazAstranA abhyAsa ane AcaraNa tathA jIvanamAM amalIkaraNathI mAnavane jinabodhilAbha thAya che ane te bhavyajana bane che (12-57). 3-155 ane 156mAM paNa A ja vAta kahI che. ApaNe upara joyuM che. tema vyApaka rIte Ama yoga e mAnavane mokSamAgI banavAnI pAtratAnI uccatara kakSA para mUkI de che ane sAthe sAthe tene mokSAdhikArI paNa banAve che. anya vidhAne AvAM paNa che-coga ApattionA samUhamAM parazu rUpa che (1-5). yoga lAMbA samayanAM eTale ke aneka janmonAM pApane dUra kare che (1-7); ane yogabaLe ghaNuM uddhAra pAmyA che (1-6); vaLI khIlatA jJAnakusumanI samRddhi mATe yoga e kalpadruma che (1-9); cAra puruSArthomAM agraNI evA mokSanI prApti yogane baLe ja thAya che (-15) -A ane Ane samAna vicAre dvArA AcArya hemacaMdra sadAcAradharma ane AtmaddhAradharma e bene subhaga samanvaya eTale ga, AvI yoganI vyAkhyA jANe ahIM rajU kare che. aneka dharmonA sArarUpa A yogazAstramAM A rIte, jenoe prabodhelA sadAcAra dharma ane darzanadharmanI ekarUpatA siddha karI che. AcAradharmanA mULa to prathama cAra prakAzamAM janonA AcAradharmanAM tamAma tane AvarI laI vyavasthita ane kramabaddha rIte goThavI devAmAM AvyAM che. temAM ratnatraya, vrata, samiti, gupti, jJAnasAdhanA tathA A tamAmanuM jIvanamAM amalIkaraNa vagerene savizeSa mahattva ApavAmAM AvyuM che. ahiMsAnuM sarvAgINa custa pAlana, pazuhiMsAne prakhara virodha, mAMsabhakSaNa tathA madyapAnane virodha ane saMpUrNa satyanuM pAlana--A cAra bAbato para hemacaMdra jainamatAvalaMbI tarIke bhAra mUkyo che, je svAbhAvika che. A sAthe A tamAmanA

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37. prakAra tathA peTAprakAranI paNa sUtrAtmaka chatAM spaSTa samaja hemacaMdra Ape che. thoDAmAM ghaNuM kahI devAnI ane te paNa asaMdigdha abhivyakti sAthe, e hemacaMdranI lekhanazaktinA parama pramANarUpa che. AnAM eka be udAharaNe ApaNe laIe te te yogya thaze. sUtRta e eka vrata che, jenI vyAkhyA hemacaMdra A zabdomAM Ape che - priya pathya vacastathya sUnRtavratamucyate / tattama ne taa vicaM vAdita va catU . (1.22) aparigrahanI hemacaMdranI vyAkhyA A che : sarvabhAveSu mUrchAyAstyAgaH syAdaparigrahaH / varApi nAta mUIyA cittaviva: . (1.24) ane dharmanI temanI zAstrAnusArI vyAkhyA paNa noMdhapAtra che ke - durgati prapatasprANIdhAraNAt dharma ucyate / saMcamAvividhaH sarvajJAttei vimukata che (2 sagavaDiyA vicAraNanI TIkA * khristI dharma ahiMsAne upadeza Ape che, paraMtu mAnavahiMsAne ja hiMsA mAne che. manue tenI manusmRtimAM pratipAdana karyuM che tema yajJamAM je pazuhiMsA karavAmAM Ave che te hiMsA hiMsA na gaNAya. AvI vyAvahArika athavA sagavaDiyA vicAraNA judA judA dharmomAM maLI Ave che. saMpUrNa ahiMsA, mAMsabhakSaNaniSedha, madyapAnavirodha ane saMpUrNa satya-A cAra bAbatamAM jana dharmanAM ekAtika mUlya sthApita karavA mATe hemacaMdra AgrahI che ane te pramANe tenuM saMsthApana teo kare che. A badhAmAM DhIlAza mUkanAra ane apavAdo raju karI sagavaDiyo artha karanAra manu ane anya zAstrakAronI teo sakhata TIkA kare che, te paNa A AcAradharmanA saMdarbhamAM joI laIe to yogya thaze. jana dharmanA ahiMsA vagere viSayonA atirikta vicAra ApaNane vidita che. jIvahatyA sIdhI yA ADakatarI rIte paNa na thaI jAya tenI saMpUrNa kALajI sAdhu-sAdhvIo rAkhe ane zakya teTalI vadhu saMsArIjana le tevI apekSA che. AnA ja anusaMdhAne A cAra muddAomAM hemacaMdrAcAryane sagavaDiyA lAgatA dharma sAme prakhara virodha, Akroza kahI. zakAya te rIte pragaTa thAya che. sAmAsika dharmomAM manu prathama ulekha "ahiMsAne kare che ane kahe che ke - "brahmAjIe jAte ja pazuone yajJa mATe sajyAM che. A tamAmanA utkarSa mATe yajJa che. AthI yajJamAM temane vadha e avedha che. vanaspatio, pazuo, vRkSe ane pakSIo yajJane mATe nidhana pAme te uttama gatine prApta kare che. manue kahyuM che ke madhupa, yajJa ane pitR tathA devatAkarmamAM ja pazuone haNavAM, anyatra nahi. A uddezane mATe pazuone haNanAra pitAne ane pazuone uttama gati tarapha dorI jAya che." (gazAstra 2-34 thI 36).

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38 AnI sAme, sa`pUrNa ahiMsAnA AgrahI tathA jIvAne kadI paNa na mAravAnA khAdha ApanArA jaina dharmAMnA custa anuyAyI ane karNadhAra hemacaMdrAcArya spaSTa ane prakhara virAdha karatAM kahe che ke-- (a) AvuM hiMsAnA upadeza ApanAru zAstra racanArAe narakamAM paNa karyAM raheze? e lAkA tA kharekhara nAstikAnA paNa nAstikA che. (2.37) (ba) AveA daMbha karanArAo karatAM tA pragaTa rIte nAstika evA cArvAka vadhAre sArA. (2.38) (ka) kharekhara tA devAne upahAranA khATA bahAnA heThaLa, dayA vinA jIvAnI hiMsA karanArAo dhAra dutine pAme che. (2.39) (3) jagatane mATe atyaMta hitakArI zama, paNa dharmAMte mATe che evuM pratipAdana karanArA zIla ane yAmUlaka dhama tathane hisA kharekhara madaM muddivALA che. (2.40) yeAgazAstra 2.37thI 40mAM ATalI spaSTa rIte pratyuttara ApanArA hemacaMdra potAnA A virAdhamAM eTalA cAsa che ke AnAthI vizeSa khAsa kaMI kahevAnuM, temane mATe rahetuM nathI. pUrNa ahi`sA ane jIvAnA paNa avadhamAM mAnanArA hemacaMdrAcAryanI sagavaDiyA ahiMsA sAmenI lIlA' pUrI spaSTa ane dRDha che. jIvananA eka AcAradharmAMnA pAyAnA mUlya tarIke jaina dharma je ahiMsAnA pUrNa AnuM sasthApana karyuM. che ane hiMsAnA je prakhara virodha karyAM che te temane mATe sarvathA svAbhAvika che. kumArapAla pAse tenA rAjyamAM amAridheASaNA karAvanArA hemaca'drAcAyaeNnA A graMthamAM A Adarze ane A prakhara virAdha sarva rIte ucita che. temane mana tA mahisA e te sa jIvAne mATe mAtA samI hitakAraka che. te duHkhanA vAgni para varSAnAM vAdaLA samI varase che; bhavabhramaNamAM du:khI evA jIvAne tAranArI paramA auSadhi che (ra.50-51). dI` AyuSya, aneruM rUpa, ArAgya ane garavApaNuM e tamAma teA ahiMsAnAM ja phaLa che. (2.para) ahiMsAnuM AvuM gauravagAna karanArA AcArya hemacaMdra AnA ja anusa"dhAne mAMsabhakSaNa bAbata A vicAra vyakta kare che : mAMsabhakSaNamAM doSa nathI ema je kAI paNa duSTAtmA kahe che, temaNe zikArI, gIdha, varu, vAtra, ziyALa vagerene peAtAnA karatAM ghaNAM vadhu garavAM banAvyAM chaeN. manu paNa je mAMsa'nI vyAkhyA kare che temAM kahe che ke-- "jenuM mAMsa huM A janmamAM khAuM chuM te mane AvatA janmamAM khAze--A mAMsanA mAMsatvanA artha che." (3.26-27) A chatAM, manue ane khIjA zAstrakArAe devA, pitR ane atithie mATe mAMsabhakSaNa mAnya karyuM che te hemacaMdrAcAryane mate temanA mahAmAha che. devAne dharyAM pachI khAvAmAM AvatA mAMsamAM kaI deSa nathI, ema mAnavuM e khATu' ja che, kAraNa, tenAcI jIvitanAza thAya che, te haLAhaLa samu` che (yAgazAstra 3-28 thI 32).

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ahiMsAvratane jIvananA eka mahAmaMtra tarIke svIkArI sUkSma jIvonI paNa hatyA thAya evuM kazuM paNa na karavuM e bAbatanA AcAradharmanA AgrahI jana dharmanA parama upAsaka tarIke hemacaMdrAcArya manu ane bIjAonA mAMsAhAra bAbatanA vicAranI kaDaka samIkSA kare e paNa svAbhAvika ja che. AnA ja anusaMdhAne madyapAnane prakhara virodha hemacaMdrAcArya kare che ane madyapAna karanAra pitAnI je behAlI ane adha:patana notare che tenuM nirUpaNa kare che (3-8 thI 16). te paNa temanA sadAcAradharmanA eka aMga tarIke khAsa khAsa beMdhapAtra che. brahmacaryavratanA pAlana bAbatane temano Agraha atyaMta cetanavaMta che (2.7-78) ane tenI pAchaLa strIo sAthenA saMgane nivAravAnI vAta paNa svAbhAvika che (2.7thI 88). baMnenuM tAdaza varNana A vrata bAbatanA eka tapasvI tarIkenA dRDha AgrahanuM ghAtaka banI rahe che. A ja virodha AcArya hemacaMdra satyanA sagavaDiyA artha bAbata karyo che ane saMpUrNa satyanA saMsthApana tathA amalIkaraNane Agraha rAkhyo che (2.57-58), satyanA mArge cAlavuM e to khAMDAnI dhAra para cAlavA jevuM che, A asidhArAvata e paNa sadAcAradharmamAM eka puruSArtharUpa che. AcAradharmanI siddhi - eka AlocanA gazAstranA prathama cAra prakAzanI kula 461 gAthAomAM nIcenI vilakSaNatAo khAsa khAsa tarI Ave che : - (a) zrAvake eTale ke gRhastho kiMvA vyApaka rIte saMsArIjane bAhya ane AMtarika baMne rIte sadAcAranuM pAlana karanArA bane ane e rIte pitAnAM mana ane cetanAne kramabaddha rIte ucca ane uccatara kakSAe laI jAya ane te paNa evI rIte ke AgaLa mokSa tarapha dorI janAra yogasAdhanA karavAnI pAtratA keLave A uddeza dhyAnamAM rAkhI. tene sadAcAra dharma prabodhI yogamArge gati karAve A uddeza A sadAcAra dharmanA mULamAM rahelo che. A rIte hemacaMdrAcArya je AcAradharma prabodhe che tene uddeza tene mATe sarva rIte spaSTa che ane pote je sadAcAradharma prabodhe che tene tadanusArI AkAra te Ape che. (ba) jana sadAcAra dharmanAM tamAma to, temanA parasparAzrayane khyAla rAkhIne, suvyavasthita rIte, sarvagrAhI rIte ane pUrNatayA hemacaMdrAcArye ahIM nirUpyAM che. (ka) mitAkSarI, ghaNe aMze sUtrAtmaka zailImAM, chatAM spaSTa abhivyaktinI AcArya zrInI kSamatA ahIM dekhAI Ave che. () pote svIkArelo uddeza AdarzanI siddhi mATe hemacaMdrAcArya ganI bhUmikA rUpe AcAradharma prabodhe che tyAre paNa pitAnA A uddezane bara lAvavA mATe ahiMsA,

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satya, asteya, brahmacarya--A vratane potAnI rIte jarUrI vigato sAthe ane vizeSa. bhArapUrvaka te nirUpe che, tenI sAthe saMkaLAyelA AnuSaMgika prazno paNa carce che. (I) sadAcAradharmane A nirUpaNa pAchaLa Ama eka cokkasa uddeza che ane tene bara lAvavA mATe cekasa, tArkika dRSTi che. tenI sAthe ja jaina sadAcAradharma ahIM navIna paddhatie nirUpAya che-ane pariNAme sarvadharmasahiSNutAnA AgrahI hemacaMdrAcAryane ahIM nirUpAyele sadAcAradharma vyApaka rIte mAnavIya sadAcAradharma banI jAya che. A tenuM eka agatyanuM pAsuM che. (pha) pariNAme ahIM yogazAstramAM prabodhelo sadAcAradharma jaina sadAcAradharma hovAnI sAthe sAthe gujarAtanA sarva dharmone, bhArata AkhAno mArga sUcaka sadAcAradharma banI jAya che. yogazAstra' e graMthanI bahumUlyatAnuM A paNa eka pramANa che. prabhAcandrAcAryanI ukti che ke - zrI hemacandrasUrINAM apUrva vacanAmRtam / jIvAturvizvajIvAnAM rAjacittAvanisthitam // gujarAtanI asmitAmAM munzI kahe che ke-- enI praraNAthI pratApane saMskAra, sAhityane sevAne pralaya uchaLe che. tenAM te netika zAsane vadhAre sarvavyApI lipie pharI lakhAyAM che. . A baMne vidhAna samagra yogazAstrane ane vizeSe karIne temAM prabodhAyelA AcAradharmane lAgu paDe che. ane yogazAstranA eka vidvAna sAcI rIte ja kahe che ke - A pustakanuM kharuM mUlyAMkana e che ke emAM hemacandrAcArye pitAnA svAnubhavathI samajavAno ane bIjAne mATe e samajavAnI kriyA-prakriyAne ullekha karyo che; mana e paNa eka abhyAsano viSaya che, enuM vijJAna che, enA abhyAsanA niyamo che, e samajI zakAya evI sAdI zalImAM ApeluM che". (gopALadAsa jIvAbhAI)

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hemacaMdrAcAryanA yuganI bhautika saMskRti che. ramaNalAla nAgarajI mahetA jena tatvajJAnanAM jJAna, darzana ane cAritryanAM kSetromAM jJAnaprAptinA sAdhanamAM ane tenI parIkSAmAM "naya'nuM mahattvanuM sthAna che. temAM dravyanaya ane paryAyanayanA mukhya bhedo paikI dravyanaya Azrita vicAra karavAno A lekhano hetu che. dravya pramANamAM sthira che. tethI atItanI ArAdhanA mATe tene upayoga karavAthI mAtra vANIgata paryAya jJAna karatAM vadhu pramANabhUta jJAna prApta thaI zake che, eTaluM ja nahIM paNa tenI parIkSA mATe vadha saraLatA rahe che, tethI purAvastuvidyA jevA viSayone vikAsa thAya che. purAvastuvidyAnA upayoga mATenA prayatnomAM mAtra prAcIna vastuonI madadathI jJAna prApta karavuM tathA prAcInavastuo maLe tyAre tenI sAthe vANIgata maulika ke likhita paraMparA paryAyajJAna tapAsIne tenI madadathI tathA naisargika adhyayanathI arthadhaTana karavuM ityAdine samAveza thAya che. prastuta lekhamAM hemacaMdrAcAryanAM lakhANomAM nirdiSTa bhautika saMskRtinI hakIkatane, prApta vastuo sAthe sarakhAvIne te baMnenI tulanA dvArA adhyayana karavAne prayAsa che. paraMtu te A saMgoSThinI samayamaryAdAmAM keTalAMka pAsAne ullekha karIne ja aTake che e noMdhavAnI jarUra che. hemacaMdrAcAryanAM aMgata jIvana bAbata temaNe bhAratIya paraMparAne anusarIne ghaNI ochI mAhitI ApI che, tethI temanA jIvana mATe ApaNe anakAlIna sAmagrI para AdhAra rAkhavo paDe che. temanA jIvanano paricaya temanA pachI Azare 80 varSe prabhAcaMdra ane pradyumnasUrie prabhAvacaritamAM Apyo che. tyAra bAda vikrama saMvata 1362 nI vaizAkha suda pUrNimAe pUrA thayelA prabaMdhaciMtAmaNimAM merUtuMgAcArye temanA jIvananI hakIkata ApI che. tyArabAda vi. saM. 1405mAM rAjazekhare prabaMdhakoSamAM ane vi. saM. 1492mAM jinamaMDana upAdhyAye kumArapAlacaritamAM keTalIka vigate ApI che, A vigato parathI anukAlIna paraMparA cAle che. hemacaMdrAcAryanI jIvana bAbata ApelI vigato pramANe teo dhaMdhukAnA moDhavaNika jJAtimAM janmyA hatA. (vi. saM. 1145 = 1089 I. sa.) temanuM nAma cAMgadeva hatuM ane temanA guru devacaMdra temane laIne staMbhatIrtha gayA hatA, AthI hemacaMdrAcAryane staMbhatIrtha arthAt khaMbhAtamAM dIkSA samAraMbha udayana maMtrIe karyo hato evI paraMparA vidyamAna che. * A paraMparAne dravyagata sAdhana vaDe tapAsatAM staMbhatIrtha e khaMbhAtane ja paryAya che ema samajavAmAM bAdhaka pramANa UbhuM thAya che, A bAdhaka pramANa UbhuM karate eka paththarane zilAlekha amadAvAdanA saptarSi ArA vistAramAMthI maLyo hato. tenI paranAM lakhANamAM karNAvatyAM staMbhatIrthane ulekha che: "karNavatyAM staMbhatIrthe no artha karNAvatImAM staMbhatIrtha evo thAya tethI karNAvatImAM ja staMbhatIrtha hovAnuM anumAna thAya.

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A anumAnanI sAthe hemacaMdrAcAryanI jIvanakathA jotAM temanI prathama dIkSA vi. saM: 1150 = I. sa. 1094mAM mAdha 14 zanivAre thaI. A varSomAM udayane hemacaMdrAcAryanI dIkSAmAM mahattvano bhAga bhajavyo hato, tethI anya etihAsika sAmagrI sAthe tene meLa besADavo paDe. . A varSa karNadeva solaMkInA rAjyazAsananuM chelluM varSa ane jayasiMha siddharAjanA rAjayanuM prathama varSa hatuM. te paristhitimAM udayanano prabhAva maMtrI tarIke na ho, tathA te staMbhatIrthamAM hato e mAnyatA jotAM, temaja tenuM maLatuM jIvanavRttAMta tapAsatAM te karNAvatImAM hovAnI zakyatA vadhu che. teNe karNAvatImAM udayanavihAra baMdhAvyo hato, tethI karNadevanA aMtima divasomAM udayana karNAvatImAM hoya e saMbhava vadhu che. tethI likhita paraMparAmAM karNAvatImAM cAMgadevane laIne devacaMda Ave che ane udayana tene rakSaNa Ape che e meratuMgAcArye ApelI mAhitI vadhu pratItikara che. kAraNa ke udayanane vepAradhaMdho paNa karNAvatImAM ja hato, A samagra paristhiti jotAM tathA karNAvatInI atihAsika paristhiti tyAMthI maLelAM hanumAna, zivaliMga, maMdiranA bhagnAvazeSo Adi parathI tenuM sthAna nakkI karavAthI tathA staMbhatIrtha e bhekhaDa paranuM gAma che, e bhaugolika sthitine lIdhe karNAvatImAM staMbhatIrtha hatuM ane tyAM hemacaMdrAcAryane dIkSA mahotsava thayo hato ema upalabdha likhita tathA dravyagata sAdhanone baLe anumAna prabaLa bane che. tethI jana paraMparAmAM asaMgati pedA thatI nathI. hemacaMdrAcAryanI pravRttimAM temano lekhana-vyavasAya mahattva dhAraNa karIne "kaLikALa sarva'nuM birUda apAve che. temanA lakhANamAM vyAkaraNa, chaMda, kAvya, mahAkAvya, jenadarzana, pramANa caritra AdinI gaNanA thAya. A graMtha lakhavAnA udeze paikI caulukya rAjavIonI vidyAvyAsaMganI khaTa, paramAranI sarakhAmaNImAM ekapakSe pUrI karavAnI hatI. agiyAramI sadInA prAraMbhanI bheja paramAranI sarasvatI upAsanA ane dhArAvijaya pachI ANelA graMtha Adi siddharAja jayasiMhanA jIvananA AkharI divasanuM kArya che. te vakhate hemacaMdrAcAryanA graMthanuM kArya vadhe che ane jayasiMhanA anukAlIna kumArapAlanA vakhatamAM temanI pravRtti cAlu rahe che. | hemacaMdrAcAryanAM lakhANonI madadathI tatkAlIna dravyo ane bhautika saMskRtinI keTalIka hakIkato maLe che, tathA te yuganA avazeSonI madadathI te jJAna daDha thAya che, te daSTie jotAM hemacaMdrAcAryanAM lakhANe paikI kayAzraya mahAkAvyanAM varNane ghaNuM mahattvanAM che. saMskRta ane prAkRta mahAkAvyonI kalpanA pramANe A lakhANe thayAM che tethI A mahAkAvyonI kalpanA te yugamAM kayA prakAranI hatI te jANavA mATe daMDInA kAvyAdarza tathA vizvanAthanA sAhityadarpaNa Adi graMthonA vicAro jotAM ane tene kAvyAnuzAsanamAM hemacaMdrAcArye darzAvelA vicAro sAthe sarakhAvatAM temAM mahAkAvya, ItihAsanAM kathAvastu para AdhArita hovAnuM spaSTa thAya che. temAM nagara, arNava, zila, tuM, caMdrodaya, sUryodaya, udyAna, salilakrIDA, madhupAna AdinAM varNane Avazyaka manAya che. tethI mahAkAvya lakhavAnI AzA rAkhanAra kavivarga tenAM kAvyamaya varNane karavA prerAya che. AvAM kAvya

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43. sAhityanI racanAmAM thAzrayanuM mahattvanuM sthAna che. tethI te mahAkAvya vizeSa rUpe che ane ItihAsanuM Alekhana che ema jaNAya che. mahAkAvyanI racanAmAM nagara, udyAna jevAM varNamAM mAnavAmAM upayogamAM lIdhelAM tathA naisargika dravyonuM varNana sahaja hoya che, jyAre arNava, zela, Rtu, caMdra ane sUryodayanA varNanamAM naisargika padArthonuM varNana vadhu pramANamAM hoya che. taduparAMta madhupAna, vipralaMbha, vivAda kumAradaya, prayANa, nAyakAtyudaya jevA prasaMgo, naranArInAM varNano, temanAM vastrAbhUSaNa, rivAja, Adi darzAve che. hemacaMdrAcAryanAM lakhANamAM saMskRta dvayAzraya kAvyanA prathama sargamAM 130 graMthapramANa varNana aNahilavADa pATaNanuM che. te ja pramANe prAkRta dvayAzrayanA prathama sargamAM 26 graMthapramANa varNana paNa e ja nagaranuM maLe che. A 156 graMthapramANanI vigata jotAM nagaranuM varNana 14 graMthapramANa ane tenA vaibhavanI kalpanA 13 graMthapramANamAM che. anya varNanamAM strIvarNana, nAgarika guNavarNana, rAjale kvarNana, vidyAvarNana Adi hAI te mukhyatve kAvyamaya varNana che, paraMtu tenI madadathI nagaranI kavi kalpanAne badale temAM aNahilavADa pATaNanuM atihAsika varNana che evI dRSTithI tenuM arthaghaTana karavAnA prayAso thayA che, tenI tapAsa karavAnI jarUra che. hemacaMdrAcArye ApelAM nagara varNananA "asti svastikavad bhUbhedharmAgAra nayAspadam / pura zriyA sadAzliSTa' nAmnANahilapATakam // (1.4) jevA ullekho parathI nagaranuM varNana kaMIka camatkArika ane bhUmi para alaMkArarUpa dhamaMgAra hatuM. te dhanadhAnyathI bharapUra hatuM ema darzAve che. A samagra varNana parathI gara-Ayojana, vistAra AdinI kalpanA thaI zakatI nathI. paraMtu A nagaranAM keTalAMka vizeSa vaNane paNa kavi tarIke hemacaMdrAcArya noMdhe che. temAM gaganane sparzato moTo keTa, gharamAMthI nadInAM darzana karatI strIo, temAM ravayaMbhU, zrIpati, zaMbhu, sUrya, soma, SaDAnana jevA devanAM maMdira, pArzvajinAlaya Adi devasthAne, rAjamahela, udyAne, nadIkinAre AdinI noMdha karI che. A noMdhanI vigate tapAsatAM temAM kAlpanika varNananI sAthe keTalAMka yathArtha varNane dekhAya che. temAM pATaNanI sarasvatIne kinAre ramatA jayasiMhanA varNanamAM sthAnika, paristhiti spaSTa dekhAya che, tathA nagaranA sImADAnA varNanamAM dimitro junuM givIkAH anna thAyamizrArA niSevyane vadidbhuvaH (1.26) jevI ApelI vigate paNa sthAnika paristhitinuM uttama varNana che. A sthAnika paristhiti pazcima bhAratanA ghaNuM niveza mATenuM sAmAnya varNana che. paraMtu tenI sAthe jyAre hemacaMdrAcArya pATaNa pAsenI sarasvatI nadInuM varNana kare che tyAre rokyo vacceno jIva cArAnAyinI ! joti trAhmatra nAthA gayA nathI (1.23) temAM bhArobhAra paurANika kathA parathI utpanna thatI kavikalpanA spaSTa thAya che. pATaNanI mAtra varSARtumAM pANI rahe tevI sarasvatI nadIne navyA kahevI, tene brahmAnI putrI sAthe sarakhAvavI ityAdi kavikalpanA nadInuM mAhAbhya vadhAravA mATe mAtra nadInAM nAma parathI vikasAveluM paurANika yA mizrita varNana che ema gaNavA sivAya bIjo mArga nathI.

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aNahilapura nagaranAM moTAM makAna tathA metuMgAcArye karelAM varNanamAM maLatAM kaMTakezvarI, bhaTTArikA devI, bhUyaDezvara prAsAda, mUlarAja vasahikA, muMjAladevaprAsAda, tripuruSaprAsAda, caMdranAtha, cAciNezvara Adi devAlayonAM nAme che. te kAlabaLe smRtizeSa banI gayAM che. te ja pramANe hemacaMdrAcAryo varNavelA pArzvajinAlayanI paNa AvI dazA thayelI che. tethI tenI racanA Adi para vizeSa dha thaI zake ema nathI. paraMtu jUnA aNahilapuranA avazeSo AjanA pATaNanI pazcime anAvADAmAM paDelA che. temAM tapAsa karatAM pATaNamAM ITa ane mATInAM caNataravALI imArata hatI, tathA tyAM ArasapahANa, pArevo paththara tathA kharate paththara, maMdire, vAva, taLAva Adi bAMdhavAmAM tathA zilpakAma mATe vaparAyela hovAnuM dekhAya che. A paththaranI prAptine lIdhe hemacaMdranA samayanA kumArapAlanA pArzvajinAlayanI keTalIka vigate samajAya che. A pArzvacetya suvarNa, indranIlamaNithI caLakatuM ane zveta sphaTika pArzva biMbavALuM hatuM ema varNana karyuM che. A varNana paNa zilpa ke sthApatyanA graMthamAM AvatAM taLadarzana, Urdhva darzana tathA zilpAdinI vigatavALuM nathI, paraMtu nagaramAM AkarSaka camakatuM darpaNagraha ke AdarzagRha jevuM maMdira havAnuM darzana karAve che. A varNanane prAkRta thAzrayanAM 2.40nAM nImitti sAthe sarakhAvavAthI tenI bhIMta pArevA paththaranI nIlaraMgI hovAnI bAbata samajAya che. ane pArevA paththarane nIlamaNi kahyo lAge che. A nIlamaNi para vistRta vivecana karatAM tene "mara nI nImaNa 2.46mAM varNavyo che te parathI paNa hemacaMdrAcAryane A ullekha pArevA paththarane gaNAya; kAraNa ke pArevA paththaramAM be viziSTa raMge hoya che. moTe bhAge te AkAzanA ke pArevAnA raMga jevA hoya che, tethI te nIlamaNi hevA bAbata zaMkA rahetI nathI. paraMtu temAM lIlA raMganA paNa pathare hoya che, eTaluM ja nahi paNa keTalAMka saMjogomAM lIlA ane bhUrA raMga pAse pAse paNa hovAnuM jovAmAM Ave che. tethI lIlA raMganI chAMTavALA ke lIlA raMganA pArevA paththarane hemacaMdrAcAryane varNana parathI Dumara nIca kahyA hoya ane tethI nIlane badale gujarAtImAM harita athavA lIlA raMga mATe zabda "lIlo pracAramAM Avyo hovAno saMbhava che. paraMtu e zabdanI prAcInatA tapAsavAnI AvazyakatA che, kAraNa ke abhayatilakagaNinA (vi. saM. 1312 vi. saM. 1377) samayamAM nI risAI (6.) artha thaI cUkyo hato.' pArevA paththara tathA ArasapahANa para sAre caLakATa Ave che tethI te maNi ke arIsAnI mAphaka caLakatA hoya che tethI paNa keTalIka ka95nA vikase che. A kalpanA caLakatA maMdirane lIdhe somaprabhasUrie vi. saM. 1241mAM vAparI che, te mujaba "nAmnni-bhvnn bhittIsu pecchimu attaNo vi paDibiba paDijuvai-saMkirIo kuSati piesu muddhAo" jevuM varNana vaDedarAthI 1920mAM prasiddha graMthanA pR. 3nI paMkti 21-22 para ApyuM che. A varNane potAnuM pratibiMba joIne vividha kAryo karavAnAM pratIkanuM smaraNa karAve che. grIka kathAne nIArakasa ke narsIsa, paMcataMtrane potAnuM pratibiMba joIne kuvAmAM

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45 kUdI paDatA siMha, tathA potAnA pratibiMbane zAkaya samajIne patine dhamakAvatI mugdhAnu' vana AjanI saradArajInI vAtamAM paNa dekhAya che. Ama pArevA paththaranAM camakatA pArzvanAthanA derAsara parathI thayelI kalpanA sacavAI rahI che, paNa e derAsaranI jagyA ane tenA avazeSA pATaNanA jUnA avazeSAmAMthI zodhavAnA bAkI che. pATaNanA A prasiddha derAsaranI sAthe siddhahemanI mAphaka siddharAja jayasiMhanuM pUkArya sAcavatuM mahAsara sahastraliMga taLAva paNa hemacaMdrAcAye` nAMdhyu che. te taLAva tathA tenI paranA kIrtistaMbhA jevAM madirAnuM pa MdaramA sanu varNana paNa dravyAzrita ane kalpanAzrita che. A taLAvane pU kA mATe banAvyuM evI neAMdha hemacaMdrAcAye` ApI che. ane vaLAva para zaMbhunA madirA, dazAvatArI ma`diza, devInAM maMdiza jevAM suramaMdira adhAvyAnI noMdha paNa karI che. AjanuM sahasraliMga taLAva, sarasvatI purANamAM jaNAvyA pramANe pANI vinAnu joIne siddharAje pUka dvArA tenA chAMddhAra karAvyA hatA, ema noMdhe che. te gRhaMddhAra pachI paNa te Aje pANI vinAnuM che. A mahAsara gALa ghATanuM taLAva hAya che tevI vyAkhyA che. sAmAnya najare sahasraliMga gALa dekhAya che, paNa sUkSma adhyayanathI te keTalAka khUNAvALu hovAnuM spaSTa thAya che. hemacadrAcAyanI siddharAje A mahAsara pU karma mATe karAvyAnI kathA AdhArabhUta mAnavAmAM Ave te sarasvatIpurANanI du`bhasaranA chAMddhAra thayAnI vAta zaMkAspada nIvaDe, tethI A bAbate vadhu anvekSaNa Avazyaka che. sahasraliMga taLAvanuM hemacaMdrAcAryanuM varSoMna sarasvatIpurANanAM varNana jeTalI cokkasa mAhitI pUrI pADatuM nathI, tethI tenI parathI taLAvanA kAMThA para vidyAsaMsthAo, satra zAlA Adi hatI evI sAmAnya mAhitI maLe che. paraMtu tene prAkRta dvAzrayanA pAMcamAM saMganA 6pa mA zlokamAM haMse viharatA heAvAnAM vanamAM sarevarA sAthe. haMsa hAvAnuM pratIka tathA kalpanAnA upayAga thayA che ema mAnavAne kAraNa maLe che. e ja pramANe nagaravarNanamAM prAkAra parIkhAyukta nagarAnAM varNana karavAnI paraparAne anurUpa varNanA paNa prApta thAya che. ghaNA UMcA koTavALuM A nagara hatuM evuM 'hemacadrAcAryanuM varNana paNa mahAkAvyane anurUpa che. tyAra pachInA lekhakAe mahAkAvya lakhavAnA prayAsa karyAM hatA temAM prAkArayukta nagaranAM vA dhaNA pramANamAM maLe che, tethI nagara prAkArayukta hAvAnI mAnyatAnI dRDha para`parA sajAya che. A mAnyatAnA Azraya navalakthA jevA sAhityamAM paNa levAmAM AvyA hatA. Ama killebaMda nagaranI dRDha paraMparA vidyamAna hAI, uttara gujarAtamAM vaDanagara jevA nagarane tathA meDherAne killA hatA te jotAM aNahilavADa pATaNanA killAnA avazeSa zodhavAnA prayatna karavAmAM AvyA. hAlanA navA pATaNanA killA aDhAramI sadImAM dAmAjIrAve bAMdhyA hovAnuM jaNAyuM. A samagra vistAramAM mAtra jUnI gaDhInI AjubAju

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killAnA avazeSo hatA. bAkI anAvADA ane pATaNanA avazeSonI AjubAju bIja kaI killAnA avazeSo na hatA ema vizALa kSetra para anveSaNa karatAM jaNAyuM, tethI jUnI gaDhInA killAnA avazeSonuM utpanana karatAM e killAnI bhIMtanA pAyAmAMthI paththaranAM zilpa maLyAM tathA tenI nIce jUnA makAnanA avazeSo dekhAyA. A dravya parIkSAthI jUnIgaDhI vistArano killo caudamI sadImAM baMdhAyo hovAnuM samajAyuM. A paristhitimAM pATaNanA sAhityanA ullekhovALe durga dekhAya nahi tethI traNa dizAmAM vicAra karavo paDe che. " prathama dArzanika pramANe jotAM jUnA pATaNane killo na hato ema mAnavAne te prere che, pATaNanI yuddhakathAo A vicArane puSTa kare che, tathA pATaNanI samakAlIna caMdrAvatI, arthaNa jevI rAjadhAnIone paNa killo na hato ema tenA avazeSo: darzAve che. caMdrAvatInA mukhya nagaranI vAyavya nAnI gaDhI hatI, paraMtu aNNAmAM te paNa na hatI. tethI pATaNanA killAnI vAta paraMparAgata nagaravarNananI zailInI kAvyaracanA gaNavI paDe, * ane e kAvyazelInAM mahAkAvyo vagarakillAnAM nagarane killebaMda darzAvavAnI ceSTA karatAM gaNAya. ' che paraMtu A vidhAna ghaNuM AghAtajanaka lAge tevuM che, tethI bIjI dizAmAM vicAra karavA mATe aNahilavADamAM vadhu tapAsa karIne anyatra durganA avazeSo zodhIne te cAvaDAsolaMkI yuganA che e vAta siddha karavI paDe. A prayAsa sivAya mAtra sAhityanAM yathArtha lAgatAM varNana dravyAzrita che e abhiprAya grAhya rakhAya evo AjanI anveSaNa prakriyAnI sthitimAM lAgatuM nathI. bane teTalI jhINavaTathI karAyelA A anveSaNanuM kArya AgaLa calAvatAM te bAbata jhAjho phera paDe evA avazeSo dekhAtA nathI ema noMdhavAnI jarUra che. trIjI paristhiti paNa AvAM vidhAna mATe dravyAzrita sAdhane rajU kare che. te pramANe mAnavavasavATanI prakriyAmAM pATaka, piLa athavA pratilivADA Adi padAntavALI racanAo jovI paDe. A racanAomAM pATaka parathI pADI, vADA ane pratAli parathI piALa zabdo vyutpanna thayA che, tethI te judA judA prakAranI racanAo hevAne svAbhAvika mata baMdhAya. paraMtu pATaka ane pratAli eka ja jAtanI racanA che ema amadAvAdamAM maLatA "pATaka laTakaNa" ane "laTakaNa pratoli'nA ullekho spaSTa kare che. A racanAmAM vacce cekanI AjubAju baMdhAyelAM makAnonI pachIto durganI racanA UbhI kare che. pATaka ane vADA vacce enI AjubAjunI vADa jevI racanA sAmya dharAve che. A jAtanI racanA caMdrAvatI tathA cAMpAnere jevAM mRta nagaromAM jovAmAM AvI che. tevI racanAvALA rAjanivezanuM varNana 'uttama sAlamAM hovAno mata paNa vyAjabI gaNAya. paraMtu te nagaranA keTalAka bhAga mATenuM AMzika satya gaNAya, ane tenAthI AkhuM pATaNa killebaMda hatuM ema kahevAya nahIM. ' * Ama hemacaMdrAcAryanuM keTaluMka varNana kalpanAmizrita ane keTaluMka varNana yathArtha hovAnuM nagara, taLA, nadI AdinAM dravyAzrita adhyayana parathI dekhAya che. te pramANe

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anya kavionAM yathArtha jevA lAgatAM varNana paNa mahAkAvyane anurUpa nagaravarNana mATe vaparAyAM hovAne mata baMdhAya, tethI je sthaLo mATe e varNane thayAM hoya te sthaLanI purAvastuo parathI maLatAM pramANethI nirNaya karavo nyAyocita che, ane te dRSTie AvAM ghaNAM sthaLo tapAsatAM keTalAMka killebaMda ane keTalAMka killA vinAnAM maLyAM che, temAM aNahilapura hemacaMdranA samayamAM killA vinAnuM maLyuM che. - hemacaMdrAcAryanAM nagaravarNanamAM jema dravyAzrita jJAnanI sAthe kalpanAnuM mizraNa jovAmAM Ave che, te pramANe bIjA varNanamAM paNa te paristhiti jovAmAM Ave che. paraMtu temAM temaNe "rASacce 31mAme anvaye keTalIka viziSTa upamAo strIo tathA paMkhI Adi mATe vAparI che. A upamAo mATe temaNe tatkALa pracalita lipinAM svarUpane upayoga karyo che. A lipi ane mAnava ke pazunAM aMgenI upamAnamAM keTalAMka daSTAMta atre rajU karyA che. . bhAntri mattebhagAmindo rambhAstambhanibhokha: sarvatu maNDitodyAneSvatralakAra bhuvoDanA // 1.13 tathA pAlakArAyitaveNIkA pralakArayita bhravaH pralakArayanti khe dattajyotsnayatra mRgIdRza mAM pay lipimAM bhUva nI sarakhAmaNI "la" kAra sAthe thAya che. te Ajane gujarAtI "la' nathI paNa devanAgarI "la" che. brAhmI ke mitraka tAmrapatrano "la" paNa te nathI e jotAM temaNe temanA jamAnAmAM pracalita lipino upayoga karyo hovAnuM samajAya che. te ja pramANe vaghUjananA kucanI goLa AkRtine hemacaMdrAcArya "Tha'kAra sAthe sarakhAve che. tyAre temanI rUpa-sAmyanI dRSTi mATe sAnaMdAzcarya pedA thAya che. ApaNuM sthApatya ane zilpamAM paNa AvA ThakAra ane "gagAhaka" jevA zabdo paNa A paraMparAmAM AvavA dekhAya che, te ja rIte lipinA moTe bhAge sthira svarUpa dhAraNa karatA 'Dha' zabdathI vidyArthInI oLakha ApavAnA ApaNA prayAsamAM lipi sAdasya sAthe mAtra rUpa-sAmya ja nahi paNa AcAravicAra sAmya paNa sAmAnya janasamAjamAM svIkArAyuM hovAne mata baMdhAya. : " Ama mAnava dehanA bhAgane lipi sAthe sarakhAvanAra hemacaMdrAcArya moranI kalagIne paNa" sAthe ane khullI cAMcane '' sAthe sarakhAve che. (138) tathA murdhanyanI sarakhAmaNI prAkRta kaMthAzraya 2.55 mAM 2 kAranI repha sAthe kare che. A tamAma upamAo ane sarakhAmaNImAM dravyanA rUpane sAre Azraya hemacaMdrAcArya letA dekhAya che. hemacaMdrAcAryanAM A lakhANonI sAthe temaNe mAtra naisargika prakRtinAM karelAM varNane sarakhAvavAmAM Ave tyAre Aje ApaNAM zaheramAM rahetA lokonAM nisargika avalokana ane anubhUtinI tulanAmAM temanAM varNane vadhAre yathArtha dekhAya che. hemacaMdrAcAryanAM zarada Adi RtunA varNanamAM paNa temanI pratyakSa daSTi ane temanuM adhyayana chatuM thAya che. temAM khAsa karIne muhaMkAraca tyAA chaLanAM' jevI ukti temanAM haraNa varganAM prANIonAM avalokana para nirbhaya hoya athavA te adhyayana parathI viksI hoya to paNa uttama rajUAta che. sAmAnyataH A varganA prANIonA zIMgaDAM varSa

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RtumAM khUTI jAya che ane te navAM Ave che. A ziMgaDAM para rUvATI hoya che, te vasaMta pahelAM khAsa karIne mAgAramAM jhADa sAthe dhasIne te kADhI nAkhe che, tethI jyAre ThekaThekANe vRkSA sAthe mRga potAnAM zISa dhasatA hoya te mAsane ApaNe lAkSaNika mRgazIrSa nAma ApyuM che. prakRtinAM bhinna bhinna rUpe pramANe ApaNA badhA mahinAonAM nAma pADyAM hovAnuM tenA nAmanA a parathI samajAya che. dRSTAMta tarIke sauthI lAMbA divasa hAya te jeTha, divasa nAnA thatA lAge te kAka, lAla raMganA khAkharAnA puSpA Thera-Thera dekhAya te phAlguna vagere naisagika prakriyAe sUcave che. te prakriyAonu kAlamAna nakkI karavA mATe khagALane Azraya levAyeA ane keTalAMka nakSatrAne A naisargika prakriyAcaka nAma maLyu hAvAnuM samajAya che. tenI sAthe zaradaRtunI vividha pravRttiomAM nirabhra AkAzamAM dekhAtAM vilAM ke krauMca pakSInuM varNana paNa AvuM ja kudaratanI prakriyA spaSTa karatuM dekhAya che. krauMca athavA sArasa pakSInA meTA TALAM anAja pAke tyAre UDatAM jovAmAM Ave che. tene dakSiNa gujarAtamAM vilAM kahevAmAM Ave che. te kroMca che. temanuM vana tathA saMkhyAbaMdha UDatA zukanu varNana paNa evuM ja cittAkarSaka che. temaNe kareluM bagalAnuM varNana paNa A kakSAnuM gaNAya evu` che; paraMtu tenI sAthe kareluM haMsanuM varNIna kavikalpita che. A pramANe hemacaMdrAcArye zaraRRRRtunI vividha pravRttionuM kareluM varNana paNa pratyakSa avalAkana parathI niSpanna thatuM dekhAya che. temAM pAkelA zAlInuM rakSaNa karatI gApikAnuM varNana tathA zaraRtumAM AvatI navarAtrimAM thatA pArAyaNa A prakAranu yathA dezI che. zaradamAM thatA pittaprakApanI zAMti mATe vaparAtA padArtho, tathA zrAddha pakSanu temaNe kareluM vana tathA svAti nakSatramAM meAtI pAkavAnI vAta AdimAM tatkAlIna pravRttinI sArI vigatA pUrI pADe che. tathA vijayAdazamI, bali madanI kathA paNa qharAbara darzAve che, tathA nivAra bhegA karatA tApaseAnI pravRtti paNa adRSTa dhAnyanI sUcaka che, ane AjanI keTalIka vicArasaraNInI sAme sAvacetIrUpa che. jyAtiSa ane kalAdeza zatru tazAstra Adine mATe kAlamAna nakkI karavA mATe vaparAtAM chAyAza nuM varNana paNa hemacaMdrAcArya yathArtha rIte rajU kare che, paraMtu yuddha mATenI taiyArI tathA tenAM zAstrAonAM varSonA ane yuddhanI vArtAmAM paurANika ullekhA ApIne yuddhavarNanamAM kalpanAnAM tattvA ghaNAM umere che. para`tu sainyanI kUca daramiyAna tene jovA AvatA leAkA, tene mATe kapAtAM kSA tA sainya sAthe cAlatA kaTakIA vANIA AdinI vigatAmAM temaNe najare joyelI ke anubhavI pAse sAMbhaLelI hakIkatA sArI rIte rajU kare che. Ama temanAM mahAkAvyanA lakhANeA tatkAlIna mahAkAvyanI vyAkhyAne anusarIne itihAsanA raghuvaMzanI mAphaka caulukayavaMzanA kIrtana karavAnuM kAma karyuM che tethI temAM aitihAsika rAjavaMzanI mukhya hakIkatA ke banAvAnuM kAvyAtmaka nirUpaNa dekhAya che. temAM RtuvarNana, udyAna, salila krIDA, madhupAna, ramatAtsava, viprala mla, vivAha, maMtradUta, prayANa AdithI alaMkRta sargo racyAM che, tenI sAthe temaNe tene vyAkaraNanA niyame samajAvatA graMtha banAvyA che. AthI dravyAzrita jJAna-sAdhanAthI parIkSA karatAM A graMthamAM

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49 aitihAsika paristhiti tathA kalpanAnA raMgAnuM mizraNa dekhAya che, te pramANe temanI tejasvI pratibhA cha MdAnuzAsana, kAvyAnuzAsana AdimAM dekhAya che. te paikI chaMdAnuzAsananAM lakhANamAM temaNe chaMdanAM nAmane dRSTAMtamAM uttama rIte vaNI letAM keTalAMka naisagiaeka dasyAnuM su'dara varNana ApyuM che. tenA keTalAka namUnA-dAkhalAdRSTAMtA rajU karyAM che, temAM naisagi`ka sthitinA ullekhA che. A ullekhA naisargika hovAthI temAM pheraphArane saMbhava nathI. yAvana kesarI nAdo nAyAti zruti mArgam / tAvadgandhagajAnAM gaNDesyAnmadanalekhA // kunde vicakile vA mandAra kusume vA / prItyA madhurasAdhye bhrAntAbhramaramAlA // ujjavala nizAkarA cArukamalAkarA 1 kasya na manAramA zrI bhavati zAradI // navasa dUrabhA dhruvamAgneyabANA taduparAMta judA judA padArthAMnA ullekha sUcaka ekarUpa chaMdanA dRSTAMtamAM mukulA zukremI ' ratinAthasya maitrA // kASThe vA kanake'thavA maNau vA leASThe vA spaNISu vA tRNe vA / zApe vAstavane'pi vA vitRNa sAdhUnAM sana ekarUpameva // jevA ekarUpa chaMdathI draSyAzrita ane kalpanA Azrita paryAyAne paNa ekarUpa karavAnA temane prayAsa temanAM anya lakhANAmAM paNa dekhAya che. AvA prayAsane pariNAme hemacaMdrAcArya nI vyAkaraNa, kAvya, chaMda, pramANa tathA jainazAsananAM vividha kSetrAmAM vidyAkIya pravRtti thaI che. tethI A sAhitya itihAsa, purAvastu, samAjavidyA Adi daSTithI thatA AjanA adhyayane mATe ghaNI saMcayanasAmagrI pUrI pADe che. paraMtu tenu anya sAdhaneA vaDe zeAdhana karIne tenA dravyAzrita atihAsika pAsAM ane kapanA tathA paryAyAzrita pAsAMne chUTAM pADyA sivAya tenA upayAgathI karAtA saMkalanA, saMdeza'nA, salekhane mAM aMbraTananA ghaNAM doSa dAkhala thAya che te tarapha sAvacetIne sUra uccArIne kalikALasananI aneka kSetrAmAM temanA yuganA dhAraNA anusAra vicaratI medhAne aMjali apIne viramu` chuM.

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hemacaMdranA samayanuM bhArata prA. hariprasAda zAstrI dareka vyaktinA jIvana-dhaDataramAM deza-kAla mahattvane bhAga bhajave che. dareka mahAnu bhAvanA jIvana-vikAsamAM tatkAlIna deza tathA pradezanI asara rahelI hoya che te dareka mahAnubhAva potAnA samayanI saMskRtimAM peAtAnuM kaI viziSTa pradAna paNa kare che. A baMne dRSTie ApaNe hemacaMdrAcAya nA samayanA bhAratanI samIkSA karIe. A samIkSAmAM hemacaMdranA jIvana pahelAMnA ekAda zatakane ya bhUmikArUpe AvarI laIzuM. rAjakIya sthiti harakeAI sAMskRtika sthitinI bhUmikAmAM tatkAlIna rAjakIya sthiti prabaLa asara kare che. AcArya hemacaMdranuM jIvana gujarAtamAM pAMgaryuM. aneA mukhya bhAga IsvI 12 mI sadInA pahelAM traNa caraNAne AvarI le che. emanA janma samaye gujarAtamAM sAlakI vaMzanA rAjA ka deva rAjya karatA hatA. AcArya 6 vaSa~nA thayA, tyAre karNadevaneA uttarAdhikAra jayasiMhadevane prApta thayA, je samaya jatAM 'siddharAja' ane 'siddha-cakravatI' tarIke khyAti pAmyA. hemacandra 54 varSInA thayA tyAre siddharAja jayasiMhanA uttarAdhikArI tarIke kumArapAlanuM rAjyAreAhaNa thayuM. AcAryaM 84 vaSa~nI vaye kAladharma pAmyA te pachI cha mahine kumArapAlanuM ya nidhana thayuM. hemacadrAcArye gujarAtanA A baMne rAjavIonA AcAra-vicAra para prabaLa asara karI te e rAjavIoe ya AcAyanI sAhityika tathA sAMskRtika pravRttione sakriya prAtsAhana ApyuM. hemacaMdranA janma pUrve bhImadeva 1 lAnA rAjyakAla daramiyAna gajhanAnA sulatAna mahamUde gujarAta para AkramaNa karI sAmanAtha ma MdiranA dhvaMsa kareleA. enA samayathI paMjAbamAM gajhanAnA yamInI vaMzanI hakUmata pravartI. paraMtu mahamUdda gajhanavInA uttarAdhikArIAe gujarAta para caDhAI karI naheAtI. dilhImAM 11mI sadImAM tAmara vazanI sattA pravartatI. 12 mI sadImAM zAka'bharInA cAhamAna rAjA vigraharAja vIsaladeve dilhI jItI lIdhuM. tAmara vaMzanA rAjA ajayarAje ajamera vasAvyu`. enA putra aIrAjane gujarAtanA seAlaka rAjA jayasiMha tathA kumArapAlanI prabaLa sattAne vaza thavuM paDeluM. mALavAmAM paramAra vaMzanI sattA hatI. siddharAja jayasi`he mALavAnA rAjA yazovarmAne keda karI avanti--nAtha'nuM biruda dhAraNa karyuM te kumArapAle mALavAnA allAla pAsethI bhIlasA sudhIne pradeza kabaje karyAM. mevADamAM guhila vazanI rAjasattA hatI. kaneAjamAM gAhavAla vaMzanA rAjAe rAjya karatA.

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baMgALamAM 12mI sadInA pUrvArdhamAM pAla vaMzanuM zAsana hatuM, paNa te pachI tyAM sena vaMzanI sattA sthapAI. bAramI sadInA AraMbhe kAzmIramAM bIjo lohara vaMza sattArUDha thayo. kakaNamAM zilAhAra vaMzanI sattA hatI. gujarAtanA rAjA kumArapAlanA maMtrI AMbaDe koMkaNanA rAjA mallikArjunane mArI tyAM solaMkI rAjyanI ANa vartAvI. karNATakamAM cAlukya rAjavI vikramAditya 6 ThTho rAjya karatA hatA. mAyaseranA heyasALa vaMzamAM viSaSNuvardhana nAme pratApI rAjA thayo. tAMjoramAM ceLa rAjavIo rAjya karatA. teo kaliMganA gaMga rAjya para AkramaNa karatA. madurAmAM pAMDya rAjavaMzano avyudaya thayo, paraMtu thoDA samayamAM e vaMza AMtarika vigrahane bhoga banyo. hemacaMdrAcAryanA samayamAM bhAratanI rAjakIya sthiti AvI hatI. gujarAtamAM ekaMdare sukhazAMti ane samRddhi hatI ne solaMkI vaMzanI rAjasattAne comera prasAra thato hato. sAmAjika sthiti : " " gujarAtamAM solaMkI, cUDAsamA, jADejA, jeThavA, hila, vALA, jhAlA, cAlukya vagere rAjakula hatAM; nAgara, udIcya. moDha, rAyakavAla Adi brAhmaNa jJAtio tathA progyATa (ravADa), zrImAlI ane moDha jevI vaNika jJAtio hatI. lahiyA tarIke temaja khatapatrano lekhaka tarIke kAyastha mahattva dharAvatA. sAmAjika vyavahAramAM jJAtibheda dAkhala thayA hatA ne bhejanavyavahAramAM ucca-nIcanA bheda paLAtA. lagna nAnI uMmare thatAM. zrImaMta vargamAM aneka patnI-vivAhanI prathA pracalita hatI. pati mRtyu pAmatAM strI sAmAnyataH vaidhavya pALatI, chatAM kyAreka vidhavA punarvivAha paNa karatI. chUTAcheDAnI paNa kayAreka chUTa apAtI.. AMtaravarNa vivAhamAM anuloma vivAhanI chUTa hatI.. vidhavA patnIne tathA putrIne milakatanA vArasAmAM haka apAyA. gujarAtamAM rAjA kumArapAle aputrikAdhana japta karavAnI prathA baMdha karI. zadrono sparza varjya gaNAta. gulAmIne rivAja paNa pracalita hato. utsavo, madyapAna, chUta, ramato ane nATyaprayogo e mojazokhanAM mukhya sAdhana hatAM. bhUta-preta tathA daSTidoSa (najara lAgavI)nA vahema pracalita hatA. Arthika sthiti " : kRSi, udyoga ane vANijayanA vikAsa dvArA dezanI Arthika saMpatti cAlu rahI. mukhya pAka DAMgara, ghauM ane kaThoLanA hatA. zeraDI, gaLI ane kapAsanuM ya vAvetara thatuM. gujarAtanuM kApaDa bharUca ane khaMbhAta baMdarathI deza-videzamAM nikAsa thatuM. pATaNanA paToLAM vakhaNAtAM. malabAranAM baMdarothI pUrva tathA pazcima sAthe dariyAI vepAra kheDA, araba khalAsIo tathA vepArIo cInathI spena sudhI dariyAI saphara karatA. gujarAtanA raMgaberaMgI gAlIcA ane tyAMnA citarAmaNavALAM ezIkAM dezavidezamAM mazahUra hatAM. uttara bhAratanA muslimo haja mATe makkA javA gujarAtanA khaMbhAta baMdarathI prayANa karatA. gujarAtanA vepArIo IrAna, arabastAna, AphrikA, zrIlaMkA, jAvA, cIna vagere dezo sAthe dariyAI vepAra karatA. vyAja dara sAmAnya rIte mAsika 2 TakA (arthAta vArSika 24

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' TakA) hatuM. koI dhArmika sthaLoe yAtrAvere levA. mAtA mInaLadevInA AgrahathI gujarAtanA rAjA jayasiMhadeve somanAtha yAtrAvero levAne baMdha karyo. dhArmika sthiti dharma bhAratIya prajAnA jIvanamAM mahattvanuM sthAna dharAvate. hiMdu dharmamAM vaidika paraMparA lupta thatI jatI hatI ne ene sthAne paurANika paraMparAnI lokapriyatA vadhatI jatI hatI. bhAratanA ghaNA rAjavaMza zaivadhamI hatA ne zivadharmane vizeSa protsAhana, ApatA. gujarAtamAM solaMkI rAjAo sAmAnyata: zaivadharma pALatA. kAyAvarohaNamAM sthapAyela pAzupata saMpradAya bhAratanA ghaNA bhAgamAM pracalita hato. kAzmIramAM zaivamata pravartate, te karNATakamAM vIrazaiva saMpradAya pravaryo. dakSiNa bhAratamAM zaiva siddhAMta paNa lokapriya hato. A kAla daramiyAna vaiSNava saMpradAyamAM bhaktinuM tatva prabaLa banyuM. dakSiNa bhAratamAM ALavAra saMtenAM bhaktimaya pada lokapriya hatAM. yamunAcAryuM prapattinA siddhAMtanuM pratipAdana karI viziSTata mata pravartAvyo. rAmAnujAcAryo e matane vikasAvI nArAyaNa-vAsudevanI upAsanAne prAdhAnya Apato zrI-saMpradAya pracalita karyo. AMdhranA nimbArkAcArye vRMdAvanamAM rahI rAdhA tathA gopIonA valabha zrIkRSNane iSTadeva mAnatI premalakSaNA bhaktine prasAra karyo, bhaktinuM A tatva pUrva bhAratamAM paNa prasaryuM. baMgALanA rAjA lamaNasenanA rAjakavi jayadeve "gItagoviMda'mAM rAdhA-kRSNanI praNayalIlA gAI. kRSNanI jema rAmanI upAsanA paNa pracalita hatI. sUrya pUjA bhAratamAM prAcIna kAlathI lokapriya hatI. uttara bhAratamAM zakadvIpanA maga leke dvArA pracalita thayeluM sUryapratimAnuM IrAnI svarUpa pUjAtuM mUlasthAna (mUlatAna) sUryapUjAnuM kendra hatuM. kAzmIramAM mArtaDa maMdira prasiddha hatuM. gujarAtamAM maherAmAM sUryamaMdira selaMkI kAlamAM baMdhAyuM hatuM. zakti-pUjAne bhAratamAM vyApaka prasAra hatA. zaktinAM ugra tathA saumya svarUpa anekavidha hatAM. saptamAtRkAomAM brAhmI, mAhezvarI, kaumArI enTrI, vaiSNavI, vArAhI ane nArasiMhI athavA cAmuMDAne samAveza thato. baMgALa zaktiupAsanAnuM kendra hatuM. gujarAtamAM 108 devI-maMdira hatAM. zaktinA keTalAka upAsaka vAmamArgI hatA. teo pAMca "makAra'nI upAsanA karatA. paMcAyatana-devamAM gaNeza, ziva, viSNu, sUrya ane zaktinI gaNanA thatI. bauddha dharma gujarAtamAM temaja dezanA aneka anya pradezamAM lupta thaye hato, paraMtu pUrva bhAratamAM tathA kAzmIramAM e hajI keTaleka aMze pracalita rahyo hato. dakSiNa bhAratamAM bauddha dharmano vAsa thayo hato. bhAratamAM bauddha dharma lupta thato gayo, jyAre jaina dharmane abhyaya thato rahyo. gujarAta ane rAjasthAnamAM ene vyApaka prasAra thayo. gujarAtamAM cityavAsIonuM varcasa

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paka . 1 tkhyA . ghaTayuM ne zuddha AcArane Agraha dharAvatA suvihitenuM varcasa vadhyuM. jinezvarasUrine kharataranuM biruda maLyuM ne emano ga7 kharataragaccha tarIke oLakhAyo. karNATakanA digaMbara AcArya kumudacaMdrano vAdavivAdamAM parAbhava thatAM gujarAtamAM zvetAMbara saMpradAyanuM vaMcasa pravatyuM. gujarAta-rAjasthAnamAM amAri (ahiMsAnI ghoSaNA thatI gaI. abhayadevasUri ane AcArya hemacaMdrasUri jevA sUrionA prabhAvathI gujarAtamAM jaina dharmane vyApaka prasAra thaye. rAjasthAnamAM jinezvarasUri tathA abhayadevasUrine prabhAva pravaryo. jinavallabhasUrie caityavAsIonA AcAra-vicAranI kaDaka TIkA karI, vidhi- cenI pravRttine ghaNe vega Ape. mALavAmAM kavi dhanapAle "tilakamaMjarI' dvArA rAjA bhojadevane jaina dharmanA siddhAMtane paricaya karAvyo. dakhkhaNanA cAlukyoe tathA karNATakanA heyasALoe jaina dharmane protsAhana ApyuM. paraMtu coLa ane pAMDya rAjayanuM Adhipatya prasaratAM dakSiNa bhAratamAM jaina dharmane hAsa thato gayo. yamanI vaMzanI hakumata daramiyAna paMjAbamAM IslAma dharmane vizeSa phelAvo thayo. suphI saMtemAM khAjA muInuddIna cistI sahuthI vadhu jANItA che. teo lAhora, dilhI, mulatAna vagere sthaLoe dharmapracAra karIne ajameramAM sthira thayA. gujarAtamAM muslima vepArIo bharUca, khaMbhAta, kAvI, ghoghA, gaMdhAra, pIrama, aNahilavADa ane AsAvala jevAM sthaLoe vasyA. dakSiNa bhAratamAM paNa islAma dharmane phelAvo thavA lAgyo. muslima saMta dakhkhaNamAM temaja pUrva bhAratamAM paNa jaI vasyA. bhASA ane sAhitya - A samaye rAjabhASA ane sAhityika bhASA tarIke saMskRta bhASA pracalita hatI. rAjazAsana saMskRtamAM lakhAtAM. vidvAne vyAkaraNa, chaMda, keza, kAvyazAstra, jyotiSa, Ayurveda, darzana, dharmazAstra vagere viSayonuM kheDANa saMskRtamAM karatA; ne lalita sAhityamAM mahAkAvya, gItikAvyo, stotro, rUpako, gadyasthAo ItyAdinI racanA prAyaH saMskRtamAM thatI. agiyAramI sadImAM kAzmIranA kavi kSemendra aneka mahAkAvyanuM pradAna kareluM. bAramI sadImAM kavi maMkhe "zrIkaMTha-carita', AcArya hemacandra trizaSTizalAkApuruSacarita' ane mahAkavi zrIharSe niSadhIyacarita'nAme paurANika mahAkAvyanI racanA karI. etihAsika mahAkAvyamAM 'navasAhasakacarita', "vikramAMkadevacarita' ane rAjataraMgiNI'nA jevI kRtio racAI. sadhyAkara naMdie dazaratha-putra rAmacaMdra tathA pAla rAjA rAmapAlane lagatA rAmacarita' nAme zleSakAvyanI racanA karI. AcArya hemacandra agAunA "bhadi-kAvyanI jema kathAvastu tathA zAstraniyamonAM udAharaNane tANAvANAnI jema vaNI letuM "tuthAzraya' kAvya racyuM. UrmipradhAna gItikAvyomAM baMgALanA kavi jayadevakRta gIta-goviMda' sarvottama gaNAya. stotra kAvyamAM kulazekhara, yamunAcArya, rAmAnujAcArya ane hemacaMdrAcAryanAM

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taitra suprasiddha che. rUpakamAM nATaka uparAMta prakaraNa, vyAyega, bhANa, prahasana, Dima, samavakAra, vIthI, aMka ane IhAmRga jevA vividha prakAronI kRtio racAI. emAM kavi vatsarAjanuM pradAna vaividhyanI dRSTie gaNanApAtra che. gujarAtamAM agAu "bhadikAvya jevAM mahAkAvya racAyelAM, paraMtu nATakonI sadaMtara khoTa hatI. AcArya hemacaMdranA ziSya rAmacaMdra agiyAra jeTalAM rUpako racI A khoTa pUrI karI. emAM cha rUpaka nATaka prakAranAM che. traNa prakaraNa prakAranAM che. eka vyAga che, jyAre eka nATikA che. kavi yazazcandra amudritakamadacaMdra-nATaka" tathA "rAjimatIprabodha-nATaka racyuM. devacaMdrasUrie "candralekhA vijaya nAme prakaraNanI ane prahalAdane "pArtha parAkrama" nAme vyAyoganI racanA karI. 'gadya-kRtiomAM kavi dhanapAlanI tilakamaMjarI' tathA kavi saDhalanI udayasuMdarIkathA' jANItI che, te campa kAvyomAM bhAjadevanuM "rAmAyaNa-cappa' prasiddha che. kathAsAhityamAM prAcIna paizAcI "bRhatkathA parathI "bRhatkathA-maMjarI' ane "kathAsaritsAgara' jevAM saMskRta rUpAMtara thayAM. bRhatkathAnI jema "paMcataMtranAM ya aneka rUpAMtara thayAM. A vyAkaraNamAM aSTAdhyAyI, mahAbhASya, kAzikA, jenendra vyAkaraNa, kAtatva, zAkaTAyarnavyAkaraNa ItyAdi para TIkAo lakhAI. siddharAja jayasiMhanA protsAhana tathA sakriya sahakArathI hemacaMdrAcArye "siddhahaimazabdAnuzAsana' nAme navA vyAkaraNanI racanA karI, vadhamAnasUrie gaNaratnamahodadhi' nAme mahAgraMtha racyo. zabdakezomAM yAdavaprakAzano jayantI' ane dhanaMjaya-kRta "nAmamAlA' jevA koza racAyA. AcArya hemacandra "abhidhAnaciMtAmaNi', "anekArthasaMgraha', ane "nighaMTukoza' jevA vividha keza racyA. chaMda zAstramAM vRtta-ratnAkara' suprasiddha che; hemacaMdrAcArya, vAbhaTa ane jayakIrtie, pitapotAnA dAnuzAsananuM pradAna karyuM. kAvyazAstramAM mammaTa-kRta "kAvyaprakAza', bhojadeva-kRta "sarasvatIkaMThAbharaNa ane zRMgAraprakAza', kSemendra-kRta "aucityavicAracarcA, vADmaTa-kRta "vAbhadAlaMkAra', hemacaMdrAcArya-kata kAvyAnuzAsana ane rAmacaMdra-guNacaMdranuM "nATayadarpaNa" prasiddha che. siddharAja jayasiMhanA maMtrI aMbAprasAde alaMkAronI mImAMsA karato "kalpalatA' nAme graMtha racI enA upara be vRttio paNa lakhI. gaNita ane tiSanA viSayamAM bhAskarAcAryane siddhAMta-ziromaNi' suprasiddha che. bAramI sadImAM racAyela "rasAva' Ayurvedane mahattvano graMtha che. dharmazAstramAM vijJAnezvare yAjJava-smRti paranI TIkArUpe racelo "mitAkSarA' graMtha svataMtra graMtha tarIke ya mahattvano gaNAyo, jImUtavAhana-kRta' "dAyabhAga' baMgALamAM lokapriya thayo. darzana-sAhityamAM gaMgeza upAdhyAyane "tattva-ciMtAmaNi nyAyadarzanamAM apriya sthAna dharAve che. hemacaMdra-kRta pramANamImAMsA', pramANazAstrano mahatvano graMtha che. vazeSika darzanamAM "saptapadArthomAM prasiddha che. yogadarzanamAM rAjamArtaDa vikhyAta che.

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15 hemacadrAcAye paNa yogazAstra' nAme graMtha lakhyA. vedAnta-darzanamAM zrI tu khaMDanakhaMDakhAdya' tathA rAmAnujanuM 'zrIbhASya' suprasiddha che. pAli sAhitya A samaye mukhyatve zrIlaMkA, barmA vagere paDozI dezeAmAM racAyuM. prAkRta bhASAomAM mahArASTrI prAkRtamAM ghaNuM sAhitya lakhAyuM. jaina Agama sAhityamAM nemicaMdranA gAmmaTasAra' ane 'trileAkasAra' prasiddha che. abhayadevasUrie nava aMgeA para vRtti lakhI navAMgIvRttikAra tarIke khyAti meLavI hatI. anya Agama graMthA para vRtti lakhanAra malayagirisUri hemacaMdrasUrinA samakAlIna hatA. caritakAvyeAmAM AdinAtha, zreyAMsanAtha, mahAvIra svAmI, zAMtinAtha, neminAtha, muni suvratasvAmi, caMdraprabha, mallinAtha, supArzvanAtha ityAdi tIrthaMkaronAM carita racAyAM. thAsAhityamAM 'kahArayaNa-kAsa', 'kahAvalI', 'tara'galAlA', 'na'dAsundarI kathA' ane 'saNa kumAracira' noMdhapAtra che. hemacadrAcAye prAkRtamAM 'kumArapAlacarita' nAme draSAzraya kAvyanI racanA karI. prAkRta bhASAmAM racAyelI kathAe bhAratIya sAhityamAM eka viziSTa pradAna che. AcAya. hemacandre 'zabdAnuzAsana'nA aMtima adhyAyamAM prAkRta ane aprabhraMza bhASAonuM vyAkaraNa ApyuM. devacaMdrasUri, jinadattasUri ane zrIdhare apabhraMzamAM keTalIka kRtio racI. vaLI 'dezInAmamAlA'nI paNa racanA karI. abdula rahamAne 'saMdeza-rAsaka'mAM virahiNI patnI dvArA patine sa MdezA meAkalatI nirUpI, emAM SaD tuonuM ya vana umerI, kAlidAsa--kRta 'medhadUta' tathA RtusaMhAra'nu' subhaga anukaraNa karI batAvyuM. leAkabhASA apabhraMza hatI, je hiMdI, gujarAtI, marAThI, baMgALI vagere bhASAonI jananI che. kalA ane sthApatya A kAla daramiyAna bhAratabharamAM sthApatya tathA zilpakalAnA vikAsa thayA. uttara bhAratanA maMdira--sthApatyamAM nAgara svarUpa ane dakSiNa bhAratanA maMdira-sthApatyamAM drAviDa svarUpa visyuM. gujarAtamAM prabhAsa pATaNamAM sAmanAthanuM paththaranuM maMdira, mADherAmAM sUryaMmaMdira, kuMbhAriyAmAM mahAvIranuM madira, siddhapuramAM vikasita rudramahAlaya, giranAra para neminAthanuM paththaranuM maMdira, tAraMgA para ajitanAthanuM ma Mdira ane zatruMjaya para AdinAthanuM paththaranu maMdira baMdhAyu. aNahilavADa pATaNamAM rANInI maneAhara vAva tathA sahasraliMga sarAvaranuM nirmANa thayuM. uttara gujarAtamAM aneka sthaLeAe nAnAM namUnedAra madira baMdhAyAM. saurASTra ane kacchamAM keTalAMka moTAM maMdira nirmAyAM. nagara svarUpanAM devAlayeAnA tala-darzInamAM garbhagRha, pradakSiNA-patha, aMtarAla, gUDhama'Dapa, sabhAmaDapa ane mukhama`DapanA ane enA udanamAM kalAtmaka tharAthI vibhUSita pIThAdaya, maMDovara temaja ura:zRgA ane zRMgikAothI sAhatA rekhAnvita zikharane samAveza thayA. rAjasthAnamAM Ayu paryaMta para delavADAmAM sapheda ArasanuM AdinAtha--caitya baMdhAyuM. mAravADamAM AvelA kirADumAM viSNunuM ma Mdira prAcIna che. tyAMnuM sAmanAtha ma`hira mATuM ane saMrakSita che.

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uttara pradezanAM prAcIna maMdiro paikI keTalAMka AkramaNakAronA hAthe nAza pAmyAM, te keTalAMka kALabaLe naSTa thayAM che. uttara paMjAbanAM prAcIna maMdira mukhyatve kAzmIranAM maMdire jevAM hatAM. kAzmIranAM prAcIna maMdiramAM vacce moTuM garbhagRha hoya che, ene pharato khulle eka ne cokane pharatI derIo ane bhAvalIyukta bhamatI hoya che. enuM zikhara pirAmiDa ghATanuM hoya che. baMgALanAM prAcIna maMdira paNa moTe bhAge nAza pAmyAM che. emAM sAmAnyataH triratha garbhagRha, traNa gokhalAo, vAvo, maMDovara ane mAtra pravezadvAra hoya che. A kAla daramiyAna devAlaya-sthApatyanA prAdezika svarUpano sarvotkRSTa vikAsa orissAmAM sadhA. emAM garbhagRha deula tarIke ane maMDapa jagamohana tarIke oLakhAto. vizALa AmalakadAma uttuMga zikharane lIdhe e pAghaDI paherIne UbhelA UMcA mANasa jevuM dekhAya che. liMgarAjanuM maMdira bhuvanezvaranAM devAlayone sarvottama namUno che. emAM nAra-maMDapa ane bhegamaMDapa pachInA samayamAM umerAyA che. purInuM jagannAtha maMdira enA karatAMya moTuM che. madhya pradezanA prAdezika svarUpane vikAsa khajurAhamAM thayo. tyAMnAM maMdiramAM kaMdAriyA mahAdevanuM maMdira sarvottama che. e kailAsaprasAdanuM manohara svarUpa dharAve che. gvAliyaranA killAmAM telIkA maMdira sahuthI jUnuM che. enuM zikhara ardha-naLAkAra che. sAsa-bahU ke maMdiromAM moTuM maMdira viSNunuM che. ene maMDapa traNa majalAne ane ghaNe vizALa che. dakhkhaNamAM uttarakAlIna cAlukyonA zAsana daramiyAna nAgara zailInAM gauNa lakSaNa dharAvatI drAviDa zailImAMthI udbhavela vesara zelIne uddagama thaye. pracura zilpathI alaMkRta staMbho e A maMdiranuM viziSTa lakSaNa che. caLa rAjyamAM devAlaya sthApatyanuM drAviDa svarUpa vikasyuM. tAranuM bRhadIzvara ke rAjarAjezvara maMdira e dakSiNa bhAratanuM sahuthI moTuM, UMcuM ane bhavya devAlaya che. gApurama vikAsa e pachInA pAMce kAlamAM thaye. Ama AcArya hemacaMdranA samayamAM dharma, artha, vidyA, sAhitya, sthApatya, zilpa ityAdi aneka kSetromAM gaNanApAtra vikAsa dekhA de che.

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AcArya hemacandranuM kezasAhitya Da, bhegIlAla ja. sAMDesarA zabdakozane rAjakozanI sAthe sarakhAvatAM eka saMskRta subhASitakAre kahyuM che kozasyeva mahIpAnAM kozasya viduSAmapi / upayogo mahAn yasmAt klezastena vinA bhavet // rAjAonI jema vidvAnone paNa kezane mahAna upaga che, kema ke te vinA (emane) kaleza thAya che." saMskRta jevI, leke mAM nahi belAtI bhASAmAM vaLI kezanI savizeSa agatya che. vivAthI vyAkaraNa zIkhe, paNa zabdasamUhanA jJAna vinA e jhAjhuM upayogI na nIvaDe; e mATe zabdakoze joIe ane zabdakozamAM gati thayA pachI paNa bhASA upara prabhutva " meLavavA mATe ahityanA grantha vAMcavA paDe. AcArya hemacandra siddhahemazabdAnuzAsana e vyAkaraNa racyuM che; cAra keza grantha saMkalita karyA che tathA anekavidha sAhityaracanA karI che. ahIM ApaNe temanA kezasAhityane saMkSepamAM vicAra karIzuM. | [1] abhidhAnacintAmaNi AcArya hemacandrane sauthI prasiddha koza "abhidhAnacintAmaNi" che. saMskRtamAM 'bahusakhya keza thayA che, jemAM "amarakeza sauthI pratiSThita che. vyAkaraNamAM jevI pANininI pratiSThA che, lagabhaga evI pratiSThA prAcInatara kezomAM amarakezanI che. "abhidhAnacintAmaNi'nI yojanA sAmAnyata: 'amarakezanI paddhatie che. "amarakozamAM granthane vibhinna kAMDamAM vibhakta karavAmAM AvyuM che ane te te kAMDanA padArthonA vAcaka zabdonA paryAya eka karIne ApavAmAM AvyA che. kezanI upayogitA viSe, "abhidhAnacintAmaNinA maMgala zlokanI vivRttimAM hemacandra kahyuM che- vaktRtva ca kavitva' ca vidvattAyAH phala vidu:| zabdajJAnAhate tanna dvayamapyupapadyate // vakatRtva ane kavitvane vidvattAnuM phaLa gaNavAmAM Ave che, paNa zabdajJAna vinA e baMnenI prApti thaI zakatI nathI." - "abhidhAnacintAmaNi cha kAMDamAM vaheMcAyeluM che devAdhidevakAMDa, devakAMDa, maryakAMDa, tiryakAMDa, nArakakAMDa, sAdhAraNakAMDa. 'amarakoza' karatAM "abhidhAnacittAmaNinI zAkha

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saMkhyA lagabhaga doDhI che, te uparanI paNa vivRtti sahita enuM lokamAna Azare daza hajAra che. hemacandra "abhidhAnacittAmaNimAM satata umerA karyA hoya ema jaNAya che. e puravaNI "zeSAkhyanAmamAlA" tarIke oLakhAya che. pine upayogamAM lIdhelAM sAdhanane upaga hemacaMdra vivRtimAM karyo che. prAmANya vAsukeNDevyutpattidhanapAlataH / prapaJcazca vAcaspatiprabhRteriha lakSyatAm // "vAsuki ane vyAtinuM prAmANya, dhanapAlamAMthI vyutpatti ane vAcaspati vagerene (zabda)prapaMca ahIM jozo." vyaDi ane vAsukinA koze hAla maLatA nathI. vivRttimAM vyAti, vAcaspatinA kezamAMthI zloka uddhatta karavAmAM AvyA che. amarakeza'nA kartA amarasiMha, halAyudha ane vaijayaMtIkezana pramANe hemacaMdra TAMkyAM che ane kAtya nAme eka bhulAyelA. kozakArano paNa ullekha karyo che. bIjA aneka kozakAre vaiyAkaraNa, dharmazAstro, sAhityazAstro ane kavionA nirdeza hemacaMdra, "abhidhAnacintAmaNinI vikRtimAM prasaMgopAtta karyA che. zeSAkhyanAmamAlAne nirdeza te upara AvI gayo. paNa "abhidhAnacintAmaNinA bIjA pariziSTa tarIke jinadevamunie "abhidhAna-cintAmaNinA pariziSTa tarIke jinadevamunie "abhidhAna cintAmaNi ziauMcha" nAme nAne keza racyo chetemAM paNa hemacandranA kezanI pUrti karavAmAM AvI che. prAmANya vaasukeaaddevyutpttidhnpaalt:| prapaJcazca vAcaspatiprabhRteriha lakSyatAm // "vAsuki ane vyAtinuM prAmANya, dhanapAlamAMthI vyutpatti ane vAcaspati vagerene (zabda)prapaMca ahIM jozo." vya Di ane vAsukinA kozo hAla maLatA nathI. vivRttimAM vyAki, vAcaspatinA kezamAMthI zloka uddhatta karavAmAM AvyA che. "amarakeza'nA kartA amarasiMha, halAyudha ane vaijayaMtIkezanAM pramANe hemacaMdra TAMkyAM che ane kAtya nAme eka bhUlAyelA. * , kezakArano paNa ullekha karyo che. bIjA aneka kozakAro vaiyAkaraNe, dharmazAstro, sAhityazAstro ane kavionA nirdezo hemacaMdra, "abhidhAnacitAmaNinI vikRtimAM prasaMgopAtta karyA che. "zeSAkhyanAmamAlAne nirdeza te upara AvI gayo. paNa "abhidhAnacitAmaNinA bIjA pariziSTa tarIke jinadevamunie "abhidhAna-cintAmaNinA pariziSTa tarIke jinadevamunie "abhidhAna cintAmaNi zilacha' nAme nAne koza racyo che, temAM paNa hemacandranA kezanI pati karavAmAM AvI che. anekAtharoSa" nAma kAMDa umeravAmAM AvyuM che.

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59 "anekArthasaMgraha' upara anekArtha karavAkara kaumudI' nAme TIkA maLe che, je prathama najare hemacandrakata hovAnuM lAge che. paNa vastuta : hemacandranA eka vidvAna ziSya mahendra sUrie e TIkA racIna potAnA gurunA nAme udaMkita karI che. TIkAmAM ja eka sthaLe spaSTa ullekha che ke zrI hemasUriziSyeNa zrImanmahendrasUriNA / bhaktiniSThena TIkaiSA tannAmnaiva pratiSThitA // A racanAmAM pitAne sahAyabhUta thayelA pUrvakAlIna kAze ane kozakArenI eka sUci AcArya hemacandra ApI che. emAMnA ghaNu kAze saikAo thayAM alabhya heI e sUci etihAsika agatyanI che. anekArthasaMgrahamAMnA ghaNA zabdo, "abhidhAnacintAmaNinI jema gujarAtI ane anya bhAratIya Arya bhASAonA abhyAsa mATe agatyanA che. "niyaMkazeSa AcArya hemacaMdra trIje saMskRta keza vanaspatine ra che; enuM nAma nighaMTuzeSa." enA prathama zlokamAM ja teo kahe che vihitakArthanAnAtha dezyazabdasamuccaya : / nighaTukoSa vakSye'ha natvAha tpAdapaMkajam // "ahevanA caraNamalane namaskAra karI, ekAI keza (abhidhAnacitAmaNi,nA nAmAWkeza ('akAryasaMgraha) ane dezyazabda samuccaya (dezInAmamAlA) nI racanA karyA pachI huM nighaMTuzeSa" belIza." A batAve che ke nighaMTuzeSa' e AcAryanI kozaracanA pravRttinuM chelluM phaLa che, "dezInAmamAtA'nI racanA tyAra pahelAM thaI hatI. ati prAcIna kALamAM "nighaMTu artha kevaLa "zabdasaMgraha eTale ja thAne hate. vaidika zakhasaMgraha "nighaMTu upara yAskAcArye TIkA lakhI ne nirukta. pachI vanaspativAcakazabdasaMgrahane paNa nighaMTu' nAma apAyuM. AvA aneka vanaspatikaze arthAta nighaMTuo AyurvedanA saMskRta sAhityamAM che. dhanvatarinighaMTu hemacaMdranI sAme hato, e "anekAI kezanI TIkA uparathI jaNAya che, dhanvatarinighaMTu atyAre paNa vidyamAna che. sarasvatI nighaMTu, hanumAnighaMTu Adi lupta thayAM lAge che. paNa rAjA madanapAlakRta madanapAlanighaMTu ane narahari paMDitakRta rAjanidha Tu prasiddha che. A uparAMta halAyudha, caMdranaMdana, bhejarAja, muddagala, zeSarAja, keyadeva Adi vidvAnoe racela nighaMTunA ullekha maLe che. hemacanakRta "nighaMTuzeSanAM cha kAMDa upalabdha che-vRkSakAMDa, gulmakAMDa, latAkAMDa, - zAkakAMDa, tuNakAMta ane dhAnyakAMDa,

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have, prazna e thaze ke nighaMTune "nibaMduzeSa' nAma ApavAnuM kAraNa zuM? vanaspatinAM zAstrIya nAmo "abhidhAnacintAmaNimAM samAvyAM nathI; ethI e zeSa nAmone enA eka prakAre, pariziSTarUpe 'nirdha drazeSa'mAM samAvyAM che. vastuta : "nibaMduzeSa" e vaidyone upayogI vanaspaliMkeza che ane spaSTa che ke AcArye emanA samayamAM upalabdha dhuvaMtari AdinA prAcInatara nighaMTuone AdhAra lIdho haze. [4] razInAmamAlA - ApaNI bhASAomAM, sAmAnyata:, zabdonA traNa vibhAga pADavAmAM Ave chetatsama, taddabhava ane dezya. artha ane rUpanI daSTie saMskRta sAthe sAmya dharAvatA hoya te zabdo tatsama; saMskRtamAMthI jene avatAra, varNavikAra Adi dvArA siddha thAya te zabdo tadbhava; ane saMskRta sAthe artha ke rUpanI dRSTie sAmya nahi dharAvatA, lokabhASAmAMthI levAyelA zabdo te dezya ke dezI. hemacandra. saMskRta sAthe prAkRtanuM ane apabhraMzanuM vyAkaraNa paNa racyuM hatuM. e vyAkaraNanAM sUtrono bhASAsAhityamAM kevI rIne prayoga thAya e darzAvavA mATe emaNe saMskRta "kyAzraya" ane prAkRta "yAzraya (kumArapAlacarita) nI racanA karI. prAkRta ane apabhraMza sAhityamAM evA puSkaLa zabdo prayojAyA che, je saMskRta kezomAM saMdharAyA nathI athavA saMskRtone aparicita athavA aparicita che. vidyArthIo ane abhyAsIonI A jarUriyAta pUrI karavA mATe AcArya hemacandra jozInAmamAlA" athavA "rayAvalI' (ratnAvalI)nI racanA karI. - jarmana bhASAmAM hemacandranuM jIvanacaritra lakhanAra Do. nyUlara (emanA jarmana granthanuM De. maNilAla paTele kareluM aMgrejI bhASAntara Life of Hemachandracharya siMghI jaina granthamAlAmAM pragaTa thayuM che) ane apabhraMza "bhavisayaMttakahA" (gAyaphavAccha oriyenTala sirIjha)nA sahasaMpAdaka Do. guNee AcArya hemacandranI evI TIkA karI che ke "derInAmamAlAmAM mAtra dezya zabdo nathI, paranta saMskRtatha zabdo paNa emAM sAthesAtha mUkI devAmAM AvyA che. vastutaH A TIkA nirAdhAra che. hemacandrane Azaya arvAcIna bhASAvaijJAnika koza racavAne nahoto, e daSTibindu ke abhigama e kALe nahatAM. prAkRta vyAkaraNanI racanA pachI je prakAranA zikSAgraMthanI vidyArthI o mATe AvazyakatA hatI, te dhyAnamAM rAkhIne temaNe 'dezInAmamAlAnI racanA karI. hemacandra spaSTa nirdeza karyo ja che ke amuka zabdo saMskRtamAMthI vyutpanna thaI zake. chatAM saMtanA kozomAM e paricita nahi hovAne kAraNe "dezInAmamAlA'temano samAveza karyo che. viSama hoya evA saMskRtArthI zabdo paNa ahIM levAyA che. pUrvAcAryoe keTalAka zabdone dezya gaNyA che, e sandarbhamAM paraMparAnusAra evA zabdo lIdhA che. pUrvAcAryAnurAdhAvihu nivaThTha: 1-21) hemacandra desyabhASAnA aneka pUrvakAlIna keze ane kezakArone nAmathI ulekha karyo che, paNa e sarve kAlagrasta thaI gayA che.

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dezInAmamAtA'mAM hemacaMdra, dezI zabdone saMcaya karavA uparAMta te te zabda bhASAmAM kevI rIte prayojAya, e darzAvavA udAharaNagAthAo ApI che, ane temAMnI vaNIka kavitvamaya tema ja manoraMjaka che. dezanAmamAlAmAM kula 3978 zabdo saMdharAyA che (saMskRta prAkRta sAhitya pratye e samayanA vidhAnono abhigama jotAM A saMkhyA nAnI na gaNAya.) "dezInAmamAlAnA eka saMpAdaka zrI muralIdhara benarajIe e zabdanA vibhAga Ama pADayA che tatsamagarbhita taddabhava- saMzayayukta tabhava- dezI zabdo 1850 528 150 0 378 - eka Adhunika vidvAne "dezInAmamAtA'nA zabdasaMcayanA karelA pRtharavAthI e granthanA saMkalana pAchaLa rahelI AcArya hemacandranI dRSTi spaSTa thaze.. dezInAmamAlA'nI udAharaNa gAthAo, apabhraMza vyAkaraNamAM hemacandro uddhata karela lempracalita ke sAhityasaMbaddha duhAonI jema, eka vaividhyamaya subhASita saMgraha 'bane tema che. dezInAmamAlAe prAkRta sAhityamAM prayojita, uparyukta prakAranA zabdone keza che, paNa vastutaH te lokapracalita zabdone hemacaMdra karela saMgraha che. AthI, janasamudAyamAM pracalita vyavahAra, rItarivAja vagereno keTaloka khyAla te uparathI Ave che; je ke vyavahAra, rivAja ke vinoda bhAratanA kayA pradezamAM pracalita haze, te kevaLa zabdaprayoga uparathI kahI zakAya nahi. Ama chatAM ene abhyAsa rasaprada che. evA keTalAka zabda ahIM, udAharaNa tarIke joIe. aNaNaNa (1-72): vivAha samaye je bheTa vadhUne ApavAmAM Ave athavA vadhU taraphathI varane apAya che. uhie (1-137) : pariNIta strIne krodha emiNiA (1-145) : evI strI, jenuM zarIra sUtarathI mApIne sUtara cAre dizAmAM pheMkI devAmAM Ave. aniSTa nivAraNa mATeno A kaI laukika vidhi jaNAya che. AluDI (1-153) : saMtAkukaDInI ramata. eraMja (1-156) eka evI ramata, jemAM nathI, nathI" bolavAmAM Ave che. gagijA (2-88): navI paraNelI vahu. gajala(-110) : hAsyasthAnamAM aMgasparza, galagaliyAM

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62 chi TarmaNa (3-30) : AMkhamIcAmaNI eMDaliyA (3-60) : rAsanA jevA khela, jemAM kanyAo nAce kUde che. hyuvalayA (4-21) : eka ramata, jemAM strIne patinuM nAma pUchavAmAM Ave che ane te nathI kahetI, eTale tene palAzalatAthI mAravAmAM Ave che. NIragI (4-31) : mAthuM DhAMkavAnu` vajra, ghumA (?) Ajhuri (4-45) : bhAdrapa zukala dazamInA eka utsava tuNa (5-16) : jhuMkhA nAmathI oLakhAtuM eka vAdya (5-29) : janmAtsavanAM vAjA thari 62 (5-4ra) : mAtra mAsanI rAtrimAM pratyeka pahAre snAna karavAnu (duSkara) vrata, duddholaNI (546) : jene eka vAra dAhyA pachI, pharI paNa dAhI zakAya evI dUdhALI gAya. dhammaa (5-63): cArAnI durgA samakSa puruSane vadha karI ja*galamAM tenA lAhIthI alidAna apAya te. pathumbuhaNI (6-36): sAsarethI pahelIvAra piyara lavAyelI navavadhU. pADiA (-43): navavadhUne piyarathI sAsare laI janAra. peAalaa (6-81) / AsA mAsamAM evA utsava, jemAM pati/patnInA hAthamAMthI apUpa (pUDA) laIne khAya che. muya (6-135) : je strInu' lagna thavAnu... hAya tene badale khIjI nima"trita kanyAnu lagna thaI javuM te. laya (7-16) : navavivAhita joDAMne, paraspara nAma levAnA utsava. layApurisa (7-20) : evA eka utsava, jemAM hAthamAM kamaLa ApIne vadhUnuM citra deAravAmAM Ave che. dharathI pati bahAra jAya nahi ahumAsa (7-46) : navavivAhita strInA evI rUDhi. ahuhAhiNI (7-10) . eka patnI upara bIjI patnI lavAya te. veAralI (7-81) : zrAvaNa suda 14 nA utsava hiMcihi'vistra (8-68) : eka page cAlavAnI che|karAMnI ramata. bhAratanI aneka bhASAonA zabdonuM prAcIna svarUpa vicAravA mATe dezInAmamAlA'nI nitAnta upayeAgitA che. keTalAka vidvAnAe emAMnA zabdone marAThI, kannaDa tathA anyAnya drAviDI bhASAnA zabdo sAthe sarakhAvyA che. phArasI mULanA keTalAka

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zabada paNa "dezInAmamAlAmAM che, e vismayanI vAta nathI, kemake gujarAtanA lAMbA samudra kinArAnAM baMdaromAM IrAnI vepArIonI vasAhato te samaye hatI, ane temanA keTalAka zabdo ahIMnI bhASAmAM pravezyA hoya e svAbhAvika che. "dazInAmamAlA'nA ghaNA zabdono saMbaMdha gujarAtI sAthe che, emAM zaMkA nathI. AcArya hemacandrakata saMskRta kezomAMnA tathA anyonya saMskRta kRtiomAMnA 'jaina saMskRta'nA prayogono vigate abhyAsa AvakArya che tema "dezInAmamAlA' viSe paNa kahI zakAya. mAtra udAharaNa tarIke "dezInAmamAlA'mAMnA thoDAka zabdono gujarAtI sAthenA nikaTane saMbaMdha darzAvI A lekha pUro karIzuM AgiyaM (1-68): Arogya ulu (1-79) : UlaTuM udehI (1-92) : udheI utthallA (1-93) : Uthale ukaraDI (1-10): ukaraDI oDhaNuM (1-115): oDhaNuM kaphakasa (2-06) : kUsakA khalA (2-66) : khAla, cAmaDI khavae (2-67) khabhe khadike (2-70) khATakI khaDakakI: (2-71) khaDakI khalaIN (2-71): khAlI khijiyaM (2-74): khIja bele (2-80): nAne gadheDe gaDha (2-81) : duga, gaDha gaDIrI (2-82): zeraDInI gaDarI gaththara (2-107) ghAgharo dhrujarAtInA abhyAsa mATe "dezInAmamAlAnuM mahattva darzAvavA mATe, sthAlIpulAka nyAye, A thoDAka zabdo paNa paryApta thaze.

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HEMACANDRA ON SATTVIKA-BHAVAS V. M. Kulkarni of all the chapters of Bharata's Natya-sastra the sixth Rasadhyaya and the seventh Bhavadhyaya are the key chapters. For, they deal with the most important elements of rasa and bhava (aesthetic or imaginative experience, and feelings or emotions) in drama. Bharata himself explicitly states 'without rasa no (dramatic) matter can arise'.1 Rasas and bhavas being intimately connected, the bhavas too are equally important. There is clear evidence that verses on rasa and bhava existed even prior to the Natyasastra.2 Chapters on rasa and bhava frequently use technical terms like vibhava, anubhava, vyabhicaribhava, sthayibhava and sattvika-bhava in the course of the exposition of the theories of rasa and bhavi. Abhinayagupta in his commentary on the Natyasastra emphatically states that "in the everyday world there are no such things as vibhava, anubhaya and the like. They are merely causes and effects." In other words they belong exclusively to the realm of art.3 Now, the sole intention behind the invention of this terminology is obviously to emphasize the point that the world of drama is different from the real world. And as Abhinavagupta observes in his commentary, in the theatre we live neither in the time nor in the space of the characters portrayed in the drama nor of the actors. Nothing "really happens" or " is affected" in a drama or on the stage as it happens in the real world; when this is not carefully understood something like the following happens : A well-known actress and an actor were to enact in a film a scene of an attempted rape. That the scene should appear as akstrima (natural) as possible, the actress asked the villain to do his best and that she would resist his attempt with all her might. Later she told her friend that if the filming had gone in a couple of minutes longer she would have died of suffocation : In another film in a particular scene the actress was to be slapped. She asked the actor to give her a slap with all force so that it should appear 'natural. When the actor actually slapped her, her ear-drum was damaged and her eye too.

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These things belong to real life and not the world of drama. What. the sensitive spectators expect of the actors and actresses is their supreme skill in acting and make the scenes appear real although they are fake. Their art lies in concealing art. Once an actor played the role of a villain so very well that one person from the audience rose in his seat, took out his 'Chappal and threw it at that actor. The actor however, smilingly took it as a tribute to his power of acting. The poor fellow who however threw in his anger the 'Chappal at the actor does not deserve to be called an ideal spectator. He failed to make the right distinction between reality and illusion. The poet, gifted with marvellous creative imagination - pratibha, and permeated with latent samskaras (impressions) of worldly love depicts the vibhavas, etc., through his play and the actor, trained and talented, presents the anubhavas in such a way as to bring the enjoyment of love to the level.. of an imaginative experience of love.4 The terms 1. vibhava, 2. anubhava, 3. vyabhicaribhava correspond to karana-karya, sahakari-karana of our everyday life. The technical term sthayibhava (the permanent emotion running all through the play from the beginning to the end) corresponds to the permanent emotions which are inborn with human beings. Bharata's categories of sthayibhavas, vyabhicari-bhavas and sattvikabhavas, are not unalterably fixed. This is quite clear from a perusal of the text5. The technical term sattvika-bhava, however, is somewhat confounding and calls for a detailed exposition. A careful look at Bharata's treatment of karuna, vira and adbhuta. would show that Bharata gives some of the sattvika-bhavas as anubhavas and some others as vyabhicarins. This treatment implies that according to Bharata they partake of both characters - they are both vyabhicari-bhavas and anubhayas. Abhinavagupta, Bharata's commentator, makes explicit what Bharata implies when he speaks of abhyantara (internal) and external (bahya) sattvikabhavas. The internal sattvikabhavas are sometimes not in excess (anudrikta); they are represented by using a fan etc., and if in excess they manifest themselves as perspiration etc., on one's person and hence are described by Bharata as of the nature of vyabhicarins. Further, Abhinavagupta draws our attention to the fact that Bharata mentions the sattvikabhavas as a separate class immediately after the vyabhicari-bhavas and just before the 'catvaro 'bhinayah' (the fourfold dramatic representation). Abhinayas mean anubhavas themselves. This fact leads to the reasonable conclusion that Bharata regards that the sattvika

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w -bhavas partake of the dual nature - they are vyabhicarins as well as anubhavas. Further on Abhinavagupta states that vibhavas like seasons, garlands, etc., and anubhavas, external manifestations of feelings like tears, etc., are exclusively of bodily or physical nature, and external and they can never be designated as bhava - mental states, (cittavTttivisesa) and finally establishes : Tasmat sthayi-vyabhicari sattvika eva bhavah/ (A.Bh. Vol. I, p. 433) (Therefore, the sthayi, vyabhicari and sattvikas alone are called bhava -mental states). Now, about the word sattvika : Bharata after dealing with the sthayibhavas and vyabhicaribhavas treats of the sattvikas. He raises the objection : "Are the other mental states (sthayi-bhavas and vyabhicaribhavas) represented without sattva whence only these eight (stambha, sveda, etc.) are called satt vika"?, and himself replies: sattva is something which arises from the mind. It emerges from the concentrated mind. It is essential in drama. Situations of happiness and misery need to be properly presented on the stage with the help of sattva so that they appear completely realistic to the spectators. This itself is the sattva in an actor; feigning to be in an unhappy or in a happy state he has to shed tears or display horripilation. And that is why these states (stambha, sveda, etc.) are called sattvikabhavas.''6 Abhinava gupta explains the term sattva as concentration of the mind' (cittaikagryam). The authors of Natyadarpana who generally follow Abhinavagupta echo him when they say : "When the mind is attentive it is called sattva .... For if the mind be inattentive it is not possible for the actor to act out the sattvika-bhavas like svarabheda (faltering voice), etc. "7. In continuation of Abhinavagupta's discussion of the nature of sattva Hemacandra's discussion of the sattvika-bhavas deserves to be taken up. In a footnote to my paper "Abhinav abharati, Ch. VII Recovered ?" I. wrote "The discussion of this topic (sattva and sattvika-bhavas) in the KAS (pp. 144-147) is possibly based on the portion in the A.Bh. on the Bhavadhyaya (now lost). This guess is hazarded on the strength of a few significant phrases common to the A.Bh. and the KAS.8 The language, the style, the mode of presentation and the fact that Hemacandra freely adopts the whole section on rasa and passages after passages from

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4 Abhinavabharati on Dasarupaka-vidhana lead a careful student to believe that it is more likely than not that the whole discussion is taken over from the A.Bh. (on Ch. VII) now lost. The theoretical discussion in Alamkaracudamani may briefly be presented in the words of the late Professor M. V. Patwardhan as follows: The word sattva means vital force (or energy) because of the etymology, viz. : the mind is lodged in it, and because vital force consists in an excess of sattva-guna and because of its inherent goodness (sattva = sadhutva). The sattvika-bhavas have their origin in sattva (in the vital force) and hence they are known by the name sattvika.9. The sattvikabhavas are associated with the emotions such as rati (love) etc., which arise from prana-bhumi - the bed-rock (bhumi) of the vital force. They are distinct from the physical effects such as tears, etc., which are extraneous (to the vital force) and which are non-sentient (? bodily, of physical nature) in their or form (jadarupa). They are produced only by the vibhavas associated as causes with the emotions or psychic states such as rati (love), etc. and are beyond the pale of aesthetic experience, and their presence (i.e. the presence of the internal sattvika-bhavas) is intimated or suggested by their consequents. To explain : The psychic states, when they enter into the predominantly earth-allied element in the vital force give rise to stambha (the blocking of sensation, when they enter i.e. affect) the predominantly water-allied element in the vital force give rise to tears. But as tejas (heat) is intimately allied to the vital force either intensely (acutely) or in a feeble manner (mildly) and it gives rise to perspiration and paleness of the body (? face) it is spoken of in that way. Perspiration due to the infusion (of tejas) into the water-dominated element of the vital force, for example, is thus illustrated in the following stanza, cited in Viveka (p. 146) : - "When in the course of gambling (with dice) for amusement (or diversion) her embrace was first won (as a wager) by her dear consort, and then, thereafter, the charming (delightful) offering of the lower lip (for being kissed ) was won by her dear consort as a wager, he again inquired of his beloved about the next) wager to be put forward by her, she silently stretched out (extended) her perspiring hand in order to throw (east) the dice sara-visaranaya = aksa-utksepanaya), while her cheeks began to throb ( quiver ) because of the outburst of passion accumulated in her (mind) but held in check with a suppressed (inchoate) smile (santarhasa). But (physical) paleness or loss of colour due to the infusion of tejas into the water-dominated element of the vital force in a feeble manner is thus illustrated in the following stanza, cited in Viveka (p. 146) :

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"As that princess (Indumati) seeking to choose a consort for herself (from among the assembled kings) (simply) passed by the various kings successively (without making her choice of any one of them) each of them became pale (lost colour) just as when a flame (torch) passing successively in front of the mansions on the principal street in a city, each mansion - became pale (and plunged in gloom)". When akasa (space) affects (anugraha), there arises pralaya (fainting). But when vayu (air) affects the vital force either slowly or swiftly or in a manner midway between the two, it becomes transformed in a triple way viz., horripilation, tremor or trembling and faltering voice. Faltering voice due to vayu (air) affecting the vital force swiftly is thus illustrated in the following stanza in Viveka (p. 146). "When Krsna left for Dvaraka, Radha, embracing the tender branch (lata) of the Vanjula tree (Asoka tree), bent down because of his jumping down from it (in the river Yamuna flowing near it ) sang with such deep longing, her song turning into a loud wail and her throat so chocked with profuse tears that the ducks swimming in the water began to cry plaintively (in sympathy)." Such is the view of those who are conversant witn Bharata (i.e. with the Natyasastra of Bharata).10 The final position is this : The external sattvikabhavas such as stupefaction, etc., are physical attributes and they operate as anubhavas suggesting the corresponding) internal sattvikabhavas and in reality they (ultimately) suggest emotions psychic states such as love, world-weariness, etc. 11 . .... These sattvikabhavas occur in connection with each one of the rases and they do not possess even a slight trace of independence (autonomy) not even like the vyabhicaribhavas on the analogy of a king's servant engaged in his own marriage ceremony who is followed by the king (at the time of the marriage procession, i.e. in relation to his own servant the king occupies, for the time being, a position subordinate to that of his own servant.)12. The whole discussion may briefly be summarised as follows: The basic eight feelings are first felt by mind and later the mind allows or disallows them to be manifested physically through perspiration, or goose flesh, or tears or pale complexion, etc. The fact to be noted is that all feelings are basically internal. They originate in human consciousness. They are in fact its vital part, hence termed as sattvika. Thus the whole section dealing with the theoretical knowledge about the sattvikabhavas and providing appropriate illustrations diawn from the Sthus the whole ne providing a propriae

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literature is remarkable for its originality and novelty. In the field of Poetics it has been preserved for us by Hemacandra and Hemacandra alone. There is a solitary reference by Kumarasvamin, the author of Ratnapana, a commentary on Prataparudriya to the final position-the concluding lines (f.n. 11)-which he introduces with the words : "377 37121 TAO" Kumarasvamin, it would seem, thinks that the whole section on sattvikabhavas is of Hemacandra himself. In conclusion, we should be grateful to Hemacandra who by his preference for eclectic writing has preserved for us the gold-the precious and best portions and passages from his illustrious predecessors and is of immense help in improving the corrupt readings from the texts of his source-books : Abhinavabharati, Dhvanyalokalocana, Vakroktijivita, Srngaraprakasa, etc., and contributes to knowledge. FOOT-NOTES 9. a ft cara aferae': gaalai -NA VI v. 31-v. 32. 2. For instance, Bharata introduces the two verses VI. 32-33 with the words: 3191972ut estat Haa: 1 The word anuvamsya means "traditional", "handed down as basic and authoritative". Road also P. V. Kane : The History of Sanskrit Poetics, Bombay, 1951 edn, pp. 16-17. i) na hi loke vibhAvAnubhAvAdayaH kecana bhavanti / hetukAryAvasthAmAtratvAlloke teSAm / . --A.Bh. Vol. I, p. 292 ii) leoke vibhAvAnubhAvAbhinayAdivyavahArAbhAvAtU / -A.Bh. Vol. I on NS VI-71 - iii) loke hi na kazcid vibhAvAdivyavahAra iti bhAvaH / 4. kavihi laukikarativAsanAnuviddhadastathA vibhAvAdInAharati nATaya cAnubhAvAn (naTazcAnubhAvAn ?) yathA ratyAsvAdaH zRGgAro mavati / 'AsvAdayimuravi prAkakSAyAM ratyavagama upayogI' SET 9171 -A.Bh. Vol. I (on NS) p. 302) 4. Bharata defines the thirty-three vyabhicaribhavas treating them almost as if they were sthayi-bhavas, and some of the sthayi-bhavas are given as vyabhicari-bhavas of other rasas. The sattvika-bhavas, when the induvidual rasas are defind, are given as vyabhicaribhavas.

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6. iha hi sattvaM nAma manaHprabhavam / tacca samAhitamanastvAdutpadyate / manasaH samAdhau satvaniSpattirbhavati / ......... etadevAsya sattva' yada duHkhitena sukhitenavAdhuromAJcauM darzayitavyau iti kRtvA sAtvikA bhAvA ityAbhivyAkhyAtAH / . -NS VII, pp. 374-75 7. avahita manaH sattva tatprayojana heturasyeti sAttvikaH / mano'navadhAne hi na zakyanta - eva svarabhedAdayo naTena dayitum / -ND, Baroda, 1959, edn, p. 169 8. Vide my book Studies In Sanskrit Sahitya-Sastra, B. L. Institute of Indology, Patan (North Gujarat), p. 77 9. sIdatyasminmana iti vyutpatteH sattvaguNotkarSAt sAdhutvAcca prANAtmava vastu sattvama, tatra bhavAH sAttvikAH / bhAvA. iti vartate / Kavyanusasana, Sri Mahavira Jaina Vidyalaya Bombay, 1964 edn, p. 144 10. te ca prAga bhUmiprasRtaratyAdisa vedanavRttayo bAhyajaDarUpabhautikanetrajalAdivilakSaNA vibhAvena . ratyAdigatenaivAticarvaNAgocareNAhRtA anubhAvaca gamyamAnA bhAvA bhavanti / tathA hi pRthvI- bhAgapradhAne prANe saMkrAntazcittavRttigaNaH stambho viSTambhacetanasvam / jalabhAgapradhAne tu bASpaH / tejasastu prANanaikaTayAdubhayathA tIvrAtIvratvena prANAnugraha iti dvidhA svedo vaivaNya. ca......AkAzAnugrahe gatacetanatva pralayaH / vAyusvAtantrye tu tasya mandamadhyotkRSTAvezAta vedhA romAJca-vepathu-svarabhedabhAvena sthitiriti bhastaMvidaH / -Ibid, pp. 144-146 . 11. bAhyAstu stambhAdayaH zarIradharmA anubhAvAH / te cAntarAlikAn sAttvina bhAvAn gamayantaH paramArtha to ratinirvedAdigamakA iti sthitim / -Ibid, p. 147 -. 12. ete. ca sAttvikAH pratirasa saMbhavanantIti rAjAnugatavivAhapravRttabhRtyanyAyenApi vyAbhicArivanna ... svAtantryagandhamapi bhajante... Ibid, p. 147

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ANYAYOGAVYAVACCHEDIKA-A STUDY by Yajneshwar S. Shastri It is an old Indian tradition to present philosophical thoughts through poetic media. Ancient thinkers thought that different philosophical doctrines can be made popular through this media. The method of writing. small treatises, say containing twenty to thirty verses is adopted by great philosophical thinkers. Vasubandhu wrote Vimlika and Trinika to propagate Vijnanavada for the first time. In the history of Jainism this kind of method is adopted by Siddhasena Divakara who composed Dvatrisad-dvatrimska. Acarya Haribhadra has also written Vimsati-viik Acarya Hemacandra-a versatile genius, following the foot-steps of Siddhasena, composed two sets of thirty-two stanzas known as Anyayogavyavacchedika and Ayogavyavacchedika, Both the works are very impor tant from the point of view of Jaina philosophy, though small in size. But Anyayogavyavacchedika occupies unique place among the Jaina philosophical literature on account of its high merits. This work is a genuine devotional lyric, pulsating with reverence for the master i.e.. Mahavira, and is at the same time a review of some of the tenets of the rival schools on which the Jaina sees reason to differ. Devotion and philosophical thoughts are nicely blended together in one whole. The book deals with wide range of philosophical topics. Each verse is pregnant with significant meanings. Mallisena, has explored the significance of each verse in his Syddvadamatjart-a commentary on Anya. yogavyavacchedika. In this work Hemacandra critically evaluates some of the fundamental principles of Nyaya-vaisesika, Sankhya-yoga, Vedanta, Buddhism and Materialism-and establishes his own view of Anekantavada (= many-sidedness of Reality). It is important to note that Hemacandra does not examine tenets of rival systems in its entirety, but selects some of the tenets for criticism which are greatest problems of Religion and philosophy-such as problems of universal and particular, the permanent and change, God, the soul, the nature of reality and so on. He evalutes Nyaya-Vaisesika principles in seven verses; Mimamsa in two, in two Vedanta, Sankhya in one, Buddhism in four and Carvaka in one. He devoted nine verses to establish his own theory of Anekantavada. It is noteworthy that though he passes certain sarcastic comments on other systems; nowhere doeshe make any irresponsible criticism.

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It is not possible to give detailed evaluation of other systems of thought made by Hemacandra, in this small essay. But an attempt is made here to show the special contribution made by Hemacandra and his commentator Mallisena to Indian philosophy. The special contribution of this work is, reconciliation of different philosophical view points on the basis of Anekantavada which initself is remarkable contribution to philosophy. Jaina's this reconciliatory approach to philosophy is really praisworthy. The principle of non-violence of Jainas seems to be inspiring source of this reconciliatary approach to philosophy. The principle of non-violence (Ahimsa) embodied in the respect for the life of others in practical life was transformed by the Jaina philosophers at the intellectual level into respect for the views of others. This attitude of tolerance which is halmark of this system inspired Jaina philosophers to make unique attempt to harmonise, reconcile, all canflicting view-points in the field of philosophy. This attempt to reconcile different philosophical view-points is found in a slight degree in the works of Siddhasena Divakara and Samantabhadra. This approach, also, is carried out by Haribhadra, Akalanka, Vidyananda and Abhayadevasuri. The same attempt to syhthesize all these systems is carried out on an extensive scale by Hemacandra and Mallisena. These learned Jaina thinkers thought that various systems of philosophy being dogmatic in their assertions, created bitterness amongst the followers of different philosophical schools. The age old philosophical disputes and contraversies between the various schools of thought are on account of their conditional assertion in regard to philosophical propositions. On account of this rigid attitude each school asserts its view is to be true and thus, philosophers of these schools do not really try to understand the view points of others, which resulted in hatredness and rivallary towords other system of thought. This is also a kind of intellectual violence in the realm of thought: This idea is beautifully expressed by Hemacandra in following words : "As because of being alternatives and counter-alternatives one to another, the other prime doctrines are jealous; not so is Thy religion, in desiring the Methods in totality without distinction, given to partiality."1 (Anyayogavyavacchedika-XXX, translated by F. W. Thomas). Mallisena rightly pointed out that this rivallary between diffirent schools of thought is on account of their excessive intolerance. To avoid this kind of violence. Jaina thinkers adopted a unique philosophical methodology, technically known as Anekantavada i.e. doctrine of many-sidedness of reality which consists of dual doctrine viz., Nayavada-the doctrine of different view H.2

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10 points and Syadvada-the theory of relativity of truth which is also known as Saptabhangi (= Sevenfold predication). The term Anekantavada is used in two senses in the Jaina philosophical literature. First of all, this term denotes the Jaina philosophical doctrine i.e. the theory according to which reality is manifold and each entity consists of maniforms and modes of innumerable aspects. Reality is one and many. Secondly, it indicates the Jaina philosophical method which allows for reconciliation and integration of conflicting philosophical views. We are all imperfect human beings and thus it is really wrong when we emphasize and say that our view is perfect and final. An object or reality is to be understood in its totality. To view a thing thus, not only from a single point of view, but to examine it from all possible points of view is the real meaning of the doctrine of Anekantavada. Hemacandra makes it very clear by stating that the real is composed of infinite attributes' (i.e. anantadharmatmakameva vastu).2 . The notion of reality itself is a characteristic example of Jaina's Anekantavada.Reality consists of production, destruction and permanence. A substance is permanent in respect of its essential qualities and also subject to generation and destruction in regard to its changing modification. When a substance, conscious or unconscious originates without leaving its own nature; it is called origination and destruction is loss of existence in a thing that had it before. Permanence is the essential characteristic of substance, which remains unchanged in both the conditions, in origination and decay. Change and permanence, modes and substance exist together, neither is possible without the other, but permanence and change are not applied to a thing in one and the same capacity but in different capacity. There is no contradiction involves and no violation of law of contradiction in applying opposite predicates to the same thing in a different capacities, because they are applied to its different aspects such as matter, state, space and time. It is seen that mutually contradictory elements can exist in one and the same thing in different capacity such as, the same man is father to his son, son to his father, husband to his wife and so on. In fact, the positive and negatives aspects must both belong to everything. If only the positive aspects belong to it, there would be nothing to distinguish it from another and all things would become one sat; if instead only the negative aspects belong to a thing, it would have no intrinsic nature. So, many-sided characteristic of substance is the basis of Anekantavada. Reconciliation of divergent philosophical view point is not easy task and it poses many problems. To solve this difficult problem, Jaina thin

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11 kers have developed Nayavada in which views of different philosophical systems are individually represented and Syddvada which reconciles all of them giving complete picture of reality. Thus, it is said that philosophical understanding is generated by Pramanas and Nayas. Syadvada reveals the thing as a whole, thus it is called Sakaladela and Naya reveals only a portion of it (vikaladela). Jainas mention usually seven kinds of Nayas taking into account the different philosophical views prevalent in ancient India viz; Nalgama, Sangraha, Vyavahara, Rjusutra, Sabda, Samabhiradha and Evambhita.10 Again, they are divided into two main categories i.e. Dravyastika and Parydydstika. These different kinds of Nayas or stand points represent views of different schools of thought which are partially true..Naigama belongs to Nyaya-Vaisesika school because it recognises both universal and particular, in a isolated and non-relative sense. Sangrahanaya is uphold by the Sankhyas and the Vedanta because former merges all particulars to the cause Prakyti and the latter in the universal Sat. Vyavahara is uphold by the Carvaka; which is a commonsense view and does not penetrate below the surface of things. Buddhist view of Ksanabhangavada is very good example of Rjusatra which refers to changing modes only and states that reality is always in constant flux. Sabdanaya accepts single object, denoted by varients of Synonymous terms. Samabhiradha goes step further and accepts different meanings of synonyms based on their etymology. Evambhuta takes the word signifying an object which it possesses the action. Cannoted by etymology. The Grammarians and the Mimamsakas represent the Sabda and other Nayas because they emphasize the grammatical, etymological importance of words." In this way Nayavada comprises views of all others. These views are right in their own respective sphere but if they are taken in absolute sense they are wrong and become follacious12 (durnaya). The doctrine of Syadvada or Saptabhangi entertains within it, all Nayas and thus is like a necklace of pearls wherein every system has its proper place like a pearl13. According to it each philosophical proposition is subject to sevenfold formulation in order to remove the danger of 'one-sidedness' (ekantavada). This is also called Saptabhangi, because it consists of seven kinds of expression regarding one and the same thing with reference to its particular aspects, one by one, without any inconsistancy, by means of affirmation and negation, made either separately or together. This is also called 'Anekantavada' since it expresses the object that possesses many characteristics.14 11 Hemacandra upholding this doctrine of Anekantavdda, states that theories of other schools of philosophy being but partial views of the comprehensive reality are naturally varience with each other and that they would find their final reconciliation in the Syadvada or Anekantavada,

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12 On this basis he tried to reconcile some of the fundamental problems of non-Jaina schools of thought such as the problem of universal and particular, one and many, the theory of sounds and so on. The problem of universal and Particular is one of the most contraversial problems in the field of philosophy. According to Advaita Vedanta, there is only one highest universal (Mahasamanya) in which everything is included 15, some of the Buddhists claim that, particulars are the only reals. Nyaya-Vaisesikas give equal treatment to both Samanya and Visesa as principles of reality, but recognise them as absolutely distinct entities 16. But all these views are partial representation of truth. Reality is neither absolutely universal nor absolutely particular. Suppose if we accept that there is nothing except the general and that there is no such thing as particular, (as. Vedantins mentain ) then we should be forced in everyday activity to give up all the particulars of a thing and to accept only its general aspect. For instance, all the transformations of gold, such as ear-rings, bracelets, necklace etc, that are real in our daily life and that are actually experienced by us shall have to be given up and everytime we shall have to deal with gold as gold and nothing else-no varities or transformations of it. If on the other hand, we accept only the particulars of gold such as ear-rings, bracelets, etc. and eliminate the underlying substance-gold from : our daily exchange, then we have to face great confusion and inconvenience in our daily experience. The truth is that exclusive acceptance of the general only or particular only would land us into utter confusion. We thus, have to accept, both universal and particular, but not as independent categories, as Nyaya-Vaisesika Philosophers hold. Nyaya-Vaisesikas hold that Universality or generality consists in a group of features common to a number of individuals and as such, is absolutely different from the particularities which are peculiarities characterising each of the individuals. The Jainas state that, both these are not different but really inseparable. Neither of the Universal and the particular has real existence, independent of the other. In the individual of our experience, the generality manifests itself through the particular and the particularity appears as the particular mode of the generality. When we see a cow we apprehend a certain unity of animal form, such as belongs to all individuals, we call cows. But at the same time we apprehend its distinction from other animals such as, buffalos, horses, etc, when, moreover, we speak of 'brindled cow', thus referring to the particular charecter (Visesa) of the animal. In doing so, we also recognise the fact that the animal is a cow. We, thus, notice, the generality and the particularity, the two-inone. Similarly, 'brindledness' too has a variety of forms. So, when we

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speak of 'a brindled cow', we do not refer to any brindled colour of the animal, but the particular brindled colour which we see in the cow before us. So, here again, the perception of the generality is at the same time a perception of the particularity. The two are never experienced separately from each other anywhere. Things are themselves coordinated with things of their own class and differentiated from things of other classes and consequently, there is no need to accept these two as independent categories as Nyaya-Vaisesikas think. They are two relative aspects and aspects only of one and the same thing?'. Accepting this view only, an apparently inexplicable contraditions involved in the doctrine of the generality and particularity is to be solved. With respect to the ultimate reality the Advaita Vedanta upholds the non-dualistic view, stating that it is one without a second 18 The Sankhy yoga, holds a dualisitc view, claiming Praksti and Purusa as two independent realities") and the Nyaya-Vaisesika system admits pluralistic view. And each of these schools apposes the others. The truth is, each of these yiews, is right to certain extent and each suffers from one-sided partiality. From the Anekanta view point, the ultimate reality is one in some respects, it is dual in some respects and is manifold in some respects. The Vedantin's view that the reality is one is certainly correct, by reality (or substance) we are to mean that which is the basis of all phenomenalities. But in consideration of the fundamental differences in their nature i.e. that between the conscious and the un-conscious, a dualism between the psychical and un-psychical realities is to be accepted. In view, again, of their exclusiveness of each other, the material atoms, time, etc, are reals, as held by the Nyaya-Vaisesikas. The difference, between the three views about the ultimate reality is thus a difference of stand points (Nayas) only. In Anekantavada, the validity is attached to the views of the three schools to some extant and their matual oppositions are avoided20. Advaita Vedatins, hold that, changes, modes or forms are unreal, while the Nyaya-Vaisesikas state that modifications are real. The Jainas reconcile these two opposite views by stating that a mode is real as well as unreal. A mode, is the form in which the substance is presented, it is real in this sense. It is unreal because, it has no existence, apart from its underlying substance. Thus, it is real in certain respects and that it is unreal also in certain respects21 The attitude of Vedanta and Sankhya Philosophy and that of Buddhists towards soul is that of eternalism and non-eternalism respectively. Eternalism claims that, soul is absolutely eternal. That it is never tied to

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14 wheel of samsara, while non-eternalism states that soul is absolutely transcient-unreal. Both these views are partially true and can be reconciled on the basis of doctrine of relativity. The soul is eternal, never changing from the view point of substance and it is ever-changing, non-eternal on the ground of modification point of view. Viewed from the transcendental stand point, it is unchained, that viewed from the phenomenal point of view, it is chained, in its own nature it is real, that as matter it is unreal. It is one, that from the stand point of Atmatva, it is many from the samsara point of view. It Atman be exclusively eternal, the experience of happiness and misery, will be impossible. For, to be eternal means to be unchangable, and there cannot be experiences of pair and pleasure one after another unless Atman could pass (or change) from one state to another. Again, merits and demerits, liberation and bondage are not possible. Similarly absolute non-eternality of Atman is untenable. If Atman is absolutely non-eternal, everchanging, then, it means an end to the law of retribution which requires personal identity of doer and enjoyer. Again, merits and demerits, bondage and liberation become meaningless22 So, Atman is eternal with change. We have to accept parinaminityata of Atamn-the doctrine of identity-in-change, of unity-in-difference, of onein-many. Again, the doctrine of sound is one of the most debated topics among the Mimamsa and Nyaya philosophers. The Mimamsakas maintain the theory of eternality of sounds.23 While the Naiyayikas uphold the impermanent character of sound24 and state that, sounds have beginning and an end. These two extreme views about sounds are partial and they can be reconciled, following the path of Anekanta. The Naiyayika's view is right in some respects. Sound is obviously produced by human efferts. Whatever is produced is impermanent. So, sound is non-eternal in this sense. Sound is also eternal in respect of its basic substance. Sound is a mode of matter, the substratum underlying sound is a pudgala (matter) which as a substance is eternal. From this point of view, the Mimamsaka's view is correct. So, considering the aspect of modifications in sound, it is unreal, while an account of its everlasting substantial basis, the sound is eternal. In this way, both these irreconcilable theories can be reconciled.25 Similarly, Advaita Vedantins negative approach in respect of the existance of the world. i.e. the world is neither absolutely real like Brahman, nor absolutely unreal like son of a barren women, but indescribable (anirvacaniya) and ultimately this is to be treated as unreal can be reconciled with that view according to which the world is absolutely real by accepting the view that the world is real in some respects i.e. in respect of its basic substance and in respect of the changes of the

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15 phenomena it is unreal. Even the Sunyavada Buddhists' view of absolute negativism, i.c. 'an object is neither existent nor non-existent, nor both norneither, can be reconciled, by accepting the path of Anekanta, i.e. these statements are true in some respects only. In this way the Jainas point out that, applying this Anekantavada, to each and every problem of philosophy, alround harmony can be established in the field of philosophy. This attempt to reconcile different philosophical doctrines is unique contribution of Jainas to Indian philosophy. In respect of reconcilation, it is said that, there is no philosophical method superior to Anekantavada But not much attention has been given to this praiseworthy attempt in the field of philosophy. It is also very important to note that, this doctrine of Anekantavada which trys to reconcile different philosophical view points, is not sole monopoly of the Jainism. It is right that, this doctrine became central philosophy of Jainism and its systemetic exposition is found only in this system. But this doctrine was existent in ancient Indian literature and is traceable here and there in all the non-Jnina works such as Nasadiyasukta of Rgveda, Taittiriya Brahmana, Upanisads, Bhagavadgita, Mahabharata and so on. In fact, even Jaina thinkers themselves maintained that every system of philosophy has accepted Anekanta in one way or the other 27, The Materialists (Carvaka) view that, consciousness is product of combination of different material elements which is neither identical nor different from each of these, is acceptance of many-sided aspects of consciousness only. It really means, in some respects, it is identifiable with material elements and in some respects, different from them. Madhyamamarga or Madhyamapratipat of the Buddhists, which is accepted as middle way between two extreme views of eternalism and non-eternalism, bears the same significance as the word Anekanta. Madhyamika philosopher's view of reality, that it is neither existentnor non-existent, nor both nor neither, is a form of Anekantavada only. Even, view of Vijnanavada Buddhists, according to which this world is transformation of eternal, non-dual consciousness (Vijnana), is acceptance of Parinaminityata of Anekantavada. The NyayaVaisesika philosophers apply this Anekantavada without being aware of it. These philosophers in stating that atoms constituting a material 'pot' are eternal while the pot as a product and a passing phase of matter is non-eternal, are practically admitting the Anekanta position, which is that a 'pot' is non-eternal in some respects (as a mode of matter) and that it is eternal also in some respects30 (i.e. in respects of its constitutive substance). Again, while describing anyonyabhava, the Vaisesikas point out like Jainas that 'pot' is real as 'pot' not as cloth.31 Again earth (Prthivi)

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16 is both eternal as well as non-eternal. Citrarupa, again is a conglomera. tion of several mutually exclusive rupas which belong to a single substance.32 Even though Nyaya-Vaisesikas have accepted the generality and particularity as two idependent categories, they are not able to discard the path of Anekanta. Vatsyayana mentions that both contradictory elements can exist in one and the same33 place. Jati34 is, again, both general as well particular. Amongst the two kinds of universals, (i.e. Para and apara) aparasamanya is both, general as well as35 particular. The Sankhyas doctrine of evolution of praksti, according to which prakyti is neither absolutely eternal nor absolutely changing, but eternal cum-change is in no way different from the Jaina doctrine of parinaminitvata. The difference between the two view is that the Sankhya doctrine is applicable only to non-sentient prakyti, while the Anekanta of Jainas has its application to all the fundamental things, sentient as well as nonsenstient.36 Vyasa and Vacaspati Misra followed the path of Anekanta in their commentaries on Patanjala yogasutra in many places. Both of them admit the eternal-cum-non-eternal nature of the phenomenal world and substance.37 Even, things are always both, general and particular.38 In respect of prakrti-purasa relation, Vyasa clearly admits the identity-cumdifference like the Jainas. Purusa is not absolutely different from intellect (i.e. product of praksti), nor absolutely identical with it. The relation between the two is identity-cum-difference.39 The Mimamsa school practically admits the Anekantavada by stating that substance has three characteristics of origination, decay and permanence.40 Kumarila Bhatta, while discussing the part and whole (avayava and avayavi), clearly states that both are not absolutely different from each other. Their relation is identity-cum-difference.41 Parthasarathi Misra upholds the same position. A thing is real as well as unreal, Universal as well as particular. 2 Again, the view, that the same eternal word (Vak) manifests itself in the evanescent phases of the Vaikhari, the Madhyama and the Pasyanti is verv similar to anekantavada.43 Anekanta method has a place in all the schools of Vedanta philosophy. Even, Sankara the great critic of Syadvada has applied this doctrine at some places. Sankara, while criticising the prakstikaranavada of Sankhya, states (like Jainas) that both pravrtti (activity) and nivytti (inactivity) which are contradictory, can exist in Isvara.44 The Advaita Vedantins view that the same immutable self appears in the changing states of waking, dreaming and dreamless sleep, is basically, Anekantavada only. Influence of Anekantavada is found in the latter Vedanta works such as works of Ramanuja; Bhaskara, Vijnanabhiksu, Nimbarka, Srikantha, sivacarya, and Vallabha. 46

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17 'It shows that, Anekantavada-the doctrine of reconciliation is acceptable to all the systems of philosophy. Yasovijaya, the great 17th century Jaina stalwart, inspired by Hemacandra and Mallisena's thought makes a beautiful statement that every system of Indian philosophy has accepted this anekantavada, which harmonises all the conflicting views, and sees unity in diversity. There is no reason to reject this doctrine.47 So, Anyayogavyavacchedika and Syadvadamanjari played very important role in respect of reconciliation of different philosophical viewpoints. Foot-Notes 1. Syadvadamanjari-XIII. la. "Anyonyapaksapratipaksabhavat yatha pare matsarinah pravadah XXX. Mallisena comments on it as : Satisayasahanatasalinah krodhakasayakalusitantahkaranah santah paksapatinah itarapaksatiraskarena svakaksikitapaksavyavasthapanapravana vartante. Syadvadamanjari (S. M.) ed. : Jagadish Chandra Jain, pub. : R. C. Desai, Srimad Rajchandra Ashram, Agas, 1970. 2. Anantadharmatmakameva tattvamatonyatha sattvamasupapadam. S.M.-XXII. 3a. Pratiksanotpadavinasayogisthiraikamadhyaksamapiksamanah.-S.M. XXI b. Utpadavyayadhrauvayuktamsat - Tattvarthasutra (T.S.) V-29. Part-I, Ed. H. R. Kapadia, Pub., J. S. Javeri, Bombay, 1926. . 4. S. M., XXI. 5a. Ibid., XIV; XXI. b. Aptamimamsa, 47. Ed. and Translated by K. B. Nitve, Kolhapur. 6a. Sarvarthasiddhi, V-32. Pub. : K. B. Nitve, Kolhapur, Sake 1897, p. 17 b. Tattvartharajavartika, 1-6, ed. : Gajadharlal Jain, Pub. : Sanatana - Jaina Granthamala, Kasi, 1915, p. 26. . 7. S.M. XIV. 8. 'Pramananayairadhigamah'-T.S. 1-6.. 9a. Pramananayatattvalokalankara (P N.T.), IV-44. Ed.: H. S. Bhattacharya, Pub. : Jaina Sahityavikas Mandal, Bombay, 1967, p. 350-354.

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18 . b. Laghiyastraya-Srutopayogapariccheda - 12. Laghiyastradi - sangraha, ed : K B. Nitve, Pub. : M. D. Jaina Granthamala Samiti, V.S. 1972, p. 83. 10a. 'Ekadesavisisto artho nayasya visayo matah-Nyayavatara-29. Ed. : PL. Vaidya, Pub. : Jaina Svetambara Conference, Bombay. 1928 p. 64 b. P.N.T., VII-7-33. c. T.S., 1-34. d. S.M., XXVIII. 11. SM., XXVIII, p. 161-165. 12a. Ibid., XXVIII b. P.N.T., VII-2, p. 511 c. Aptamimamsa, p. 108. 13. 'Nayanasesapavisesamicchan na paksapati samayastatha te', S.M., XXX Mallisena comments-yatha visakalitanam muktamaninam ekasutrasyutanam haravyapadesah evam prthagabhisandhinam nayanam syadvadalaksanaikasutraprotanam srutakhyapramanavyapadesah. 14a. S.M., V, XXIII. b. P.N.T., IV-13-21. c. Tattvartharajavartika, 1-6, p. 24 15. "Ekasmin mahasamanye antarbhayah prajnanaghane-Brhadaranyaka Upanisad with sankarabhasya-II-V-9. The Principal. Upanisads, Motilal Banarasi Das, Delhi 1978, p. 762. 16. S. M. IV. p. 10-12. 17. Ibid. p. 10-12 and 84-89. 18. 'Ekameva hi paramarthasatyam brahma'-Taittiriyopanisad with Sankarabhasya-II-6. 19. Sankhyakarika-3. ed : Shivanarayana Shastri, pub. : Panduranga Jawaji, Nirnaya Sagar Press, Bombay, 1940. 20. Anekantavada-Harisatya Bhattacharya, Pub : Jaina Atmananda Sabha, Bhavnagar, 1953, p. 177-178. 21. Ibid., 177. 22. a. Astakaprakarana 4-7. Haribhadra. ed : Vijayadevasuri Pub : Jaina Grantha Prakasaka Sabha, A'bad., 1973. b. Yasovijaya-Adhyatmasara-III. 24-29, 38-39. 23. S. M., p. 340. 24. Nyayadarsana with Vatsyayanabhasya-II-II-13. ed. : Jha Ganganath, Pub : Chowkhamba Sanskrit Series, Benaras, 1929. p. 362.

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19 . 25. a. S. M., XI. p. 69-70. b. Anekantavada. p. 180-181. 26. S. M., XXVIII. 27. a. Saddarsanasamuccayatika by Gunaratnasuri. Pub : Bharatiya Jnana Peeth, Kasi. b. S. M., XXX. p. 172-174. 28. Sanmatitarkaprakarana-Introduction, Sukhalal Sanghavi and Doshi Bechardas, ed., D. D. Malvania. Pub : Jaina Svetambara Education Board, Bombay, 1939. p. 134. 29. Trimsika-1, Vijnaptimatratasiddhi, ed.: Svami Maheshwarananda, Pub: Gitadharmakaryalaya, Varanasi, 1962, p. 3., 30. S. M., V, p. 17. 31. Vaisesikadarsana with Upaskarabhasya. I-1-4-5. 32. S. M., V, p. 17. 33. Nyayadarsana-I-I-41. p. 160-162. 34. Ibid. II-II-66. p. 424. 35. Vaisesika darsana with Prasastapadabhasya, I-11-5; IX-II-3. 36. Sanmatitarka-Introduction, p. 139-140. 37. Darsan aur Anekanta-Hamsaraj Sharma Pub : Atmananda Jaina Pustaka Pracaraka Mandal, Agra, 1928, p. 133-149. 38. Ibid., p. 16. 39. Ibid.. p. 54-55. 40. Sastradipika, Pub : Vidya Vikas Press, Kasi, V.S. 1964, p. 387, 412. 41. Anekantavada, p. 187. 42. Ibid. p. 187. 43. Ibid. p. 187. 44. Brahmasutra Sankarabhasya-Tarkapada II-II. 4, with Gujarati Trans lation-K. V. Abhyankar and J. M. Shukla. Pub : K. V. Abhyankar, A'bad-1958. p. 14. 45. Darsan aur Anekantavada, p. 187. 46. Ibid., p. 94-119. 47. Adhyatmopanisatprakarana-1-44-53 and 61-62. Adhyatmasara-Adhy-a tmopanisat-Joanasara-prakaranatrayi, Pub : Sanghavi N. K., Jamnagar, V.S. 1994.

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pramANa - lakSaNa-nirupaNa meM pramANamImAMsA kA avadAna - pro. sAgaramala jaina jaina nyAya kA vikAsa nyAya evaM pramANa carcA ke kSetra meM sAmAnya rUpa se jaina dArzanika pheMkA aura vizeSarUpa se AcArya hemacandra ke grantha pramANamImAMsA kA kyA avadAna hai, yaha jAnane ke lie jaina nyAya ke vikAsakrama ko jAnanA Avazyaka hai / yadyapi jainoMkA paJcajJAna kA siddhAnta paryApta prAcIna hai aura jaina vidyA ke kucha vidvAna use pArzva ke yuga taka le jAte haiM, kintu jahAM taka pramANa - vicAra kA kSetra hai, jainoM kA praveza naiyAyikoM, mImAMsakoM aura bauddhau ke pazcAta hI huA hai / pramANa carcA ke prasaMga meM jainoM kA praveza cAhe paravartI ho, kintu isa kAraNa ve isa kSetra meM jo viziSTa avadAna de sake haiM, vaha hamAre lie gaurava kI vastu hai / ke isa kSetra meM paravartI praveza kA lAbha yaha huA ki jainoM ne pakSa aura pratipakSa ke siddhAntoM guNa doSoM kA samyak mUlyAMkana karake phira apane mantavya ko isa rUpa meM prastuta kiyA ki vaha pakSa aura pratipakSa kI tArkika karmiyoM kA parimArjana karate hue eka vyApaka aura samanvayAtmaka siddhAnta bana ske| paM0 sukhalAlajI ke anusAra jaina jJAna-mImAMsA ne mukhyataH tIna yugoM meM apane kramika vikAsa kA pUrNa kiyA hai 1 Agamayuga, 2 anekAnta sthApana yuga aura 3 nyAyapramANa sthApana yuga / yahA~ hama ina yugoM kI viziSTatAoM kI carcA na karate hue kevala itanA kahanA cAheMge ki jainoM ne * apane anekAnta-siddhAnta ko sthira karake phira pramANa vicAra ke kSetra meM kadama rakhA / unake isa paravartI praveza kA eka lAbha to yaha huA ki pakSa aura pratipakSa kA adhyayana kara ke una donoM kI kamiyoM aura tArkika asaMgatiyoM ko samajha sake tathA dUsare pUrva-vikasita unakI anekAnta dRSTi kA lAbha yaha huA ki ve una donoM ke madhya samanvaya sthApita kara sake / unhoMne pakSa aura pratipakSa ke bIca samanvaya sthApita karane kA jo prayAsa kiyA usI meM unakA siddhAnta sthira ho gayA aura yahI unakA isa kSetra meM viziSTa avadAna kahalAyA / isa kSetra meM unakI bhUmikA sadaiva eka taTastha nyAyAdhIza kI rahI / unhoMne apane pUrvavartI siddhAntoM kI samIkSA ke mAdhyama se sadaiva apane ko samRddha kiyA aura jahA~ Avazyaka lagA, vahA~ apanI pUrva mAnyatAoM ko bhI saMzodhita aura parimArjita kiyA / cAhe siddhasena ho yA saMmantabhadra, akalaMka ho yA vidyAnandI, haribhadra ho yA hemacandra sabhI ne apane granthoM ke nirmANa meM jahA~ apanI paramparA ke pUrvAcAryoM ke manthoM kA adhyayana kiyA, vahI anya paramparA ke pakSa aura pratipakSa kA bhI gambhIra adhyayana kiyaa| ata: jaina nyAya yA pramANavicAra sthira na rahakara gatizIla banA rahA / vaha yugayuga meM pariSkArita, vikasita aura samRddha hotA rahA /

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pramANamImAMsA kA upajIvya AcArya hemacandra kA pramANa mImAMsA nAmaka yaha mantha bhI isI krama meM hue jena nyAya ke vikAsa kA eka caraNa hai / yadyapi pramANa mImAMsA eka apUrNa grantha hai / na to mUla grantha hI na usakI vRtti pUrNa hai / upalabdha mUla sUtra 10. haiM aura inhIM para vRtti bhI upalabdha hai| isakA tAtparya yahI hai ki yaha grantha AcArya hemacandra apane jIvana kAla meM pUrNa nahIM kara sake / isakA phalita yaha hai ki unhoMne apane jIvana ke antima caraNa meM hI isa kRti kA lekhana prArambha kiyA hogA / yaha mantha bhI kaNAda sUtra yA vaizeSika sUtra, brahmasUtra athavA tattvArtha sUtra kI taraha sUtra zailIkA grantha hai / phira bhI isa mantha kI vargIkaraNa zailI bhinna hI hai / AcArya kI yojanA ise pA~ca - adhyAyoM meM samApta karane kI thI aura ve pratyeka adhyAya ko do dA AhnikoM meM vibhakta karanA cAhate the, kintu Aja isake mAtra deA adhyAya apane do de| AhnikoM ke sAtha upalabdha hai / adhyAya aura Ahnika kA yaha vibhAga krama isake pUrva akSapAda ke nyAya sUtroM evaM jaina paramparA meM akalaMka ke grantho meM dekhA jAtA hai| apUrNa hone para bhI isa mantha kI mahattAna malyavattA akSuNNa banI huI hai / A0 hemacandra ne isa nantha ke lekhana meM apanI paramapaNa aura anya dArzanika paramparAoM ke nyAya sambandhI granthoM kA pUrA avalokana kiyA hai| 4. sukhalAlajI ke zabdoM meM Agamika sAhitya ke ativizAla khajAne ke uparAnta tattvArtha se lekara 'syAdvAdaratnAkara' taka ke saMskRta tArkika jaina sAhitya kI bhI bahuta bar3I rAzi hemacandra ke parizIlana patha meM AI, jisase hemacandra kA sarvAGgINa sarjaka vyaktitva santuSTa hone ke bajAya eka aise naye sarjana kI ora pravRtta huA, jo aba taka ke jaina vAGmaya meM apUrva sthAna rakha sake / vastutaH niyukti, vizeSAvazyaka bhASya, tattvArtha aura usakA bhASya jaise Agamika grantha tathA siddhasena, samantabhadra, akalaMka, mANikyanandI aura vidyAnanda kI prAya: samagra kRtiyA~ isakI upAdAna sAmagrI banI hai| paM0 sukhalAlajI kI mAnyatA hai ki prabhAcandra ke "prameyakamalamArtaNDa', anantavIrya kI 'prameyaratnamAlA' aura vAdideva ke 'syAdvAdaratnAkara' isameM spaSTa upayoga huA hai / phira bhI unakI dRSTi meM akalaGaka aura mANikyanandI mArgAnugamana pradhAnatayA dekhA jAtA hai / isI prakAra bauddha aura vaidika paramparA ke ve sabhI grantha, jinakA. upayoga unakI kRti kI AdhArabhUta pUrvAcAryo kI jaina nyAya kI kRtiyoM meM huA hai, svAbhAvika rupa se unakI kRti ke AdhAra bane haiM / punaH ve spaSTarUpa se kahate haiM ki bauddha paramparA ke diGnAga, dharmakIrti, dharmottara, acaTa aura zAntirakSita tathA vaidika paramparA ke kaNAda, bhAsarvajJa, vyomaziva, zrIdhara, akSapAda, vAtsAyana, udyotakara, jayanta, vAcaspati mizra, zabara, prabhAkara aura kumArila kI kRtiyAM unake adhyayana kA viSaya rahI hai / vastutaH apanI.paramparA ke aura pratipakSI bauddha evaM vaidika paramparA ke ina vividha granthoM ke adhyayana ke pariNAma svarUpa hI hemacandra jainanyAya ke kSetra meM eka viziSTa kRti pradAna kara sake / vastutaH hemacandra kA isa kRti kI AvazyakatA kyoM anubhUta huI ? jaba unake sAmane abhayadeva kA 'vAdArNava' . 1 pramANamImAMsA saM.paM. sukhalAlajI, prastAvanA '16.' 2 dekheM vahI-pR. 17

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aura vAdideva ke 'syAdvAdaratnAkara' jaise anI paramparA ke sarvasaMgrAhaka grantha upasthita the, phira unhoMne yaha grantha kyoM racA ? isa sambandha meM 10 sukhalAlajI kahate hai ki "yaha saba hemacandra ke sAmane thA, para unheM mAlUma huA ki nyAya-pramANa Siyaka (isa) sAhitya meM kucha bhAga to aisA hai, jo ati mahattva kA hote hue bhI eka eka viSaya kI hI carcA karatA hai yA bahuta saMkSipta hai / dUsarA(kucha)bhAga aisA hai ki jo sarva biSaya saMgrAhI (to hai) para vaha uttarottara itanA adhika vistRta tathA zabdakliSTha hai ki sarvasAdhAraNa ke abhyAsa kA viSaya nahIM bana sakatA / isa vicAra se hemacandrane eka aisA pramANa viSayaka grantha banAnA cAhA jo unake samaya taka carcita eka bhI dArzanika viSaya kI carcA se khAlI na rahe, phira bhI vaha (sAmAnya buddhi ke pAThaka ke) pAThyakrama yogya madhyama kada kA ho / isI dRSTi meM se 'pramANamImAMsA' kA janma huA / yaha ThIka hai ki pramANamImAMsA sAmAnya bauddhika stara ke pAThakoM ke lie madhyama AkAra kA pAThyakrama yogya prAntha hai, kintu isase usake vaiduSyapUrNa aura viziSTa hone meM koI A~ca nahIM AtI hai / yadyapi hemacandrane isa grantha kI racanA meM apane eva itara paramparA ke pUrvAcAryoM kA upayoga kiyA hai phira bhI isa grantha meM yatra tatra apane svatantra cintana aura pratibhA kA upayoga bhI unhoMne kiyA hai / ata: isakI maulikatA ko nakArA nahIM jA sakatA hai / isa grantha kI racanA meM aneka sthaloM para hemacandrane viSaya ko apane pUrvAcAryoM kI apekSA adhika susaMgata DhaMga se prastuta karane kA prayatna kiyA hai aura kAraNa grantha meM yatra tatra unake vaiduSya aura svatantra cintana ke darzana hote haiM, kintu usaM sabakI carcA isa laghu nibandha meM kara pAnA sambhava nahIM hai| paM. sukhalAla ne isa grantha meM hemacandra ke vaiziSTaya kI carcA apane bhASA TippaNoM meM kI hai, jinheM vahA~ dekhA jA sakatA hai / yahA~ to hama mAtra pramANa lakSaNa nirUpaNa meM hemacandra ke pramANamImAMsA ke vaiziSTya taka hI apane ko sImita rkheNge| pramANamImAMsA meM pramANalakSaNa .. pramANamImAMsA meM hemacandrane pramANa kA lakSaNa 'samyagarthanirNayaH pramANam' kahakara diyA hai| yadi hama hemacandra dvArA nirUpita isa pramANa lakSaNa para vicAra karate haiM, to yaha pAte haiM ki yaha pramANa lakSaNa pUrva meM diye gaye pramANalakSaNoM se zAbdika dRSTi se to nitAnta bhinna hI hai / vastutaH zAbdika dRSTi se isameM na to 'sva-paraprakAzatva kI carcA hai, na .. bAdhavivarjita yA avisaMvAditva kI carcA hai / jabaki pUrva ke sabhI jaina AcAryoM ne apane . pramANa-lakSANa nirUpaNa meM ina donoM kI carcA avazya kI hai / isameM 'apUrvatAra ko bhI pramANa ke lakSaNa ke rUpa meM nirUpita nahIM kiyA gayA hai jisakI carcA kucha digambara jainAcAryoM ne kI hai| nyAyAvatAra meM pramANa ke jo lakSaNa nirUpita kiye gaye haiM, usameM sva-para prakAzatva aura bAdhavivarjita honA ye donoM usake Avazyaka lakSaNa batAye gaye haiN| nyAyAvatAra kI isa 3 vahI, pR. 16-17 4. vahI, bhASA TippaNAni pR. 1 se 143 taka 5. pramANa svaparAbhAsi jJAna bAdhavivarjitama / / -nyAyAvatAra 1

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paribhASA meM bAdhavivarjita adhisaMvAditva kA hI paryAya hai / jaina paramparA meM yaha lakSaNa bauddha paramparA ke prabhAva se gRhIta huA hai jise aSTazatI Adi granthoM meM svIkAra kiyA gayA hai 17 isI prakAra mImAMsako ke prabhAva se anadhigatArthaka honA yA apUrva honA bhI jaina pramANa lakSaNa meM sanniviSTa ho gayA / akalaMka aura mANikyanandIne ise bhI pramANalakSaNa ke rUpa meM svIkAra kiyA hai / isa prakAra jaina paramparA meM hemacandra ke pUrva pramANa ke cAra lakSaNa nirdhArita ho cuke the-- (1) svaprakAzaka - 'sva' kI jJAnaparyAya kA bodha ( 2 ) para - prakAzaka padArtha kA bodha ( 3 ) bAdhavivarjita yA avisaMvAdi ( 4 ) amadhigatArthaka yA apUrva (sarvathA navIna ) ina cAra lakSaNoM meM se 'apUrva'' lakSaNa kA pratipAdana mANikyanandI ke pazcAt digambara paramparA meM bhI nahIM dekhA jAtA hai / vidyAnanda ne akalaka aura mANikyanandI kI paramparA se alaga hokara siddhasena aura samantabhadra ke tIna hI lakSaNa grahaNa kiye / zvetAmbara paramparA meM kisI AcAryane pramANa kA 'apUrva'' lakSaNa pratipAdita kiyA ho aisA hamAre dhyAna meM nahIM AtA hai / yadyapi vidyAnandI ne mANikyanandI ke 'apUrva'' lakSaNa ko mahatvapUrNa nahIM mAnA, kintu unhoMne 'vyavasAyAtmakatA' ko Avazyaka samajhA / paravartI zvetAmbara AcAryoM ne bhI vidyAnanvI kA hI anusaraNa kiyA hai / abhayadeva, vAdidevasUri aura hemacandra sabhI ne pramANalakSaNa nirdhAraNa meM 'apUrva' pada ko Avazyaka nahIM mAnA hai / jaina paraMparA meM hemacandra taka pramANa kI jo paribhASAe~ dI gaI, unheM pa. sukhala, lajI ne cAra vargoM meM vibhAjita kiyA hai-- (1) prathama varga meM svapara avabhAsa vAlA siddhasena (siddharSi 210) aura samantabhadra kA lakSaNa jAtA hai / smaraNa rahe ki ye donoM lakSaNa bauddhoM evaM naiyAyikoM ke dRSTikoNoM ke samanvaya kA phala hai / 6 pramANamavisaMvAdi jJAnamarthakriyAsthitiH / - pramANavArtika, 2/ 7 pramANamavisaMvAdi jJAnam - 1 aSTazatI / aSTasahastrI pR. 175 (uddhRta pramANamImAMsA TippaNa pR. 6) 8 (a) anadhigatArthAdhigamalakSaNatvAt / vahI (ba) svApUrvArthavyAvasAyatmakajJAnaM pramANam / parIkSAmukha, 1/ 9, pramANamImAMsA - (paM. sukhalAlajI), bhASATippaNAni, pR. 7 10. jJAtavya hai ki pro. DhAkI ke anusAra 'nyAyAvatAra' siddhasena kI racanA nahIM hai, jaisA ki paM. sukhalAlajIne mAna liyA thA, apitu unake anusAra yaha siddharSi kI racanA hai /

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(2) isa varga meM akalaMka aura mANikyanandI kI anadhigata, avisaMvAdi aura apUrva lakSaNavAlI paribhASAe~ AtI hai| ye lakSaNa spaSTa rUpa se bauddha aura mImAMsakoM ke prabhAva se Aye haiM / jJAtavya hai ki nyAyAvatAra meM bAdhaviti ' rUpa meM avisavAditva kA lakSaNa A gayA hai| (3) tIsare varga meM vidyAnanda, abhayadeva, aura vAdidevasuri ke lakSaNavAlI pAribhASAe~ AtI haiM jo vastuta: siddhasena (siddharSi) aura samantabhadra ke lakSaNe kA zabdAntaraNa mAtra hai aura jinameM avabhAsa pada ke sthAna para vyavasAya yA nirNiti pada rakha diyA gayA hai / (4) caturtha varga meM AcArya hemacandra kI pramANalakSaNa kI paribhASA AtI haiM, jisameM 'sva' bAdhavivarjita, anadhigata yA apUrva Adi sabhI pada haTAkara parikAra kiyA gayA hai / yadyapi. yaha ThIka hai ki hemacandrane apane pramANalakSaNa nirUpaNa meM nayI zabdAvali kA prayoga kiyA hai, kintu isakA yaha artha nahIM hai ki unhoMne apane pUrva ke jainAcAryo ke pramANa-lakSaNoM ko pUrI taraha se choDa diyA hai / yadyapi itanA avazya hai ki hemacA drane digambarAcArya vidyAnandI aura zvetAmbarAcAya abhayadeva aura vAdidevasuri kA anusaraNa karake apane pramANalakSaNa meM apUrva pada ko sthAna nahIM diyA hai| pa. sukhalAlajI ke zabdoM meM unhoMne 'sva' pada, jo sabhI pUrvavartI jainAcAryo kI paribhASA meM thA, nikAla diyaa| sAtha hI ababhAsa, vyavasAya Adi pado ko sthAna na dekara abhayadeva ke nirNita pada ke sthAna para nirNaya para dAkhila kiyA 11 aura umAsvAti, dharmakIrti, bhAsarvajJa Adi ke 'samyaka' pada ko apanAkara 'samyagarthanirNaya: pramANam' ke rUpa apanA pramANalakSaNa prastuta kiyA / isa paribhASA yA pramANa-lakSaNa meM 'samyak' pada kisI sInA taka pUrvavartI AcAryoM dvArA prayukta bAdha vini yA aMvisaMvAde kA paryAya mAnA jA sakatA hai| 'artha' zabda kA prayoga jahA~ bauddhoM ke vijJAnavAdI dRSTikoNa kA khaNDana karate hue pramANa ke 'para' arthAt vastu ke avabodhaka hone kA sUcaka hai, jo jainoM ke vastuvAdI (Realistic) dRSTikoNa kA samarthaka bhI hai| ... punaH 'nirNaya' zabda jahA~ eka aura avabhAsa, vyavasAya Adi kA sUcaka haiM, vahIM dUsarI aura vaha prakArAntara se pramANa ke 'svaprakAzaka' hone kA bhI sUcaka hai| isa prakAra pramANa lakSaNa nirUpaNa meM anadhigatArthaka yA apUrvArthagrAhaka honA hI aisA lakSaNa hai, jisakA hemacandrane pUrvavartI zvetAmbara AcAryoM ke samAna parityAga kiyA hai| vastutaH smRti ko pramANa mAnanevAle jainAcAryoM ko yaha lakSaNa Avazyaka pratIta nahIM huA / zvetAmbara paramparA ne to use kabhI svIkAra hI nahIM kiyaa| digambara paramparA meM bhI akalaMka aura mANikyanandI ke pathAta vedyAnandI ne isakA parityAga kara diyaa| isa prakAra AcArya hemacandra ne apane pUrvAcAya' ke dRSTikoNoM kA sammAna karate hue aura unake pramANa-lakSaNoM ko sanniviSTa karate hue pramANamImAMsA meM 'pramANa' kI eka viziSTa paribhASA prastuta kI hai| 11 pramANamImAMsA (paM. sukhalAlajI), bhASA TippaNAni pR07 '1. vahI (mUlaprantha aura usakI svopajJa TIkA) 1/1/3 pR. 4

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AcArya hemacandrane apane pramANa-lakSaNa nirUpaNa meM 'sva' pada kyoM nahIM rakhA, isakA uttara svayaM unhoMne prathama adhyAya ke prathama Ahika ke caturtha pada kI svopajJa TIkA meM diyA hai unhoMne batAyA hai ki jJAna lo sva-prakAza hI hai, 'para'kA vyAvartaka nahIM hone se lakSaNa meM isakA praveza anAvazyaka hai|12 paM. sukhalAlajI ke anusAra aisA karake unhoMne eka ora apane vicAra svAtantrya ko spaSTa kiyA vahIM dUsarI ora pUrvAcAryoM ke mata kA khaNDana nahIM karake, 'sva' pada ke prayoga kI unakI dRSTi dikhAkara unake prati Adara bhI vyakta kiyA / jJAna ke svabhAvataH svaprakAzaka hone se unhoMne apane pramANa-lakSaNa meM 'sva' pada nahIM rakhA / 13 isI prakAra AcArya hemacandrane apane pramANa-lakSaNa meM 'anadhigata' yA apUrva pada kyoM nahIM rakhA ? isakA uttara bhI pramANamImAMsA meM dhArAvAhika jJAna ke prAmANya aura apramANya kI carcA meM mila jAtA hai / bhAratIya darzana meM dhArAvAhika jJAna ke prAmANya aura apramANya ko lekara do dRSTikoNa upalabdha hote haiM / eka ora nyAya-vaizeSika aura mImAMsakoM ke prabhAkara evaM bhATTa saMpradAya kAla-kalAbhAna sambandhI kucha sUkSma matabhedoM ko chor3akara sAmAnyatayA dhArAvAhika jJAna ke prAmANya ko svIkAra karate haiN| dUsarI ora bauddha paramparA sAmAnyavyakti(pramAtA)ke jJAna meM sUkSmakAla-bheda kA grahaNa nahIM hone se dhArAvAhika jJAna ko apramANa mAnatI hai / yadyapi kumArila bhaTTakI paramparA bhI apane pramANa-lakSaNa meM apUrva pada rakhane ke kAraNa sUkSmakAla-kalA kA bhAna mAnakara hI usameM prAmANya kA upapAdana karatI hai| isI prakAra bauddha dArzanika aceMTa ne apane hetubindu kI TIkAmeM sUkSmakAla-kalA ke bhAna ke kAraNa yogiyoM ke dhArAvAhika jJAna ko pramANa mAnA hai / 14 jahA~ taka jainoM kA prazna hai, sAmAnyatayA digambara AcAryoM ne apane pramANa-lakSaNa meM 'apUrva' pada ko sthAna diyA hai, ata: unake anusAra dhArAvAhika jJAna, jaba kSaNa bhedAdi vizeSa kA bodha karatA ho aura viziSTapramAjanaka ho tabhI pramANa kahA hai| isake viparIta zvetAmbara para parA ke AcArya apane pramANa-lakSaNa meM 'apUrva' pada nahIM rakhate haiM aura smRti ke samAna dhArAvAhika jJAna ko bhI pramANa mAnA hai| zve. AcAryo meM hemacandrane apane pramANa-lakSaNa meM 'apUrva' pada kyoM nahIM rakhA isakA uttara bhI unakI pramANa mImAMsA meM mila jAtA hai / AcArya svaya' hI svopajJa TIkA meM isa sambandha meM pUrva pakSa kI udabhAvanA karake uttara dete hai / pratipakSa kA kathana hai ki dhArAvAhika smRti Adi jJAna adhigatArthaka pUrvArthaka hai aura inhe sAmAnyatayA apramANa samajhA jAtA hai. yadi tuma bhI inheM apramANa mAnate ho (tumhArA) samyagartha nirNayarUpa lakSaNa ativyApta ho jAtA hai ata: anadhigata yA apUrva pada rakha kara usakA nirAsa kyoM nahIM karate ho ? pratipakSa ke isa prazna kA uttara AcArya hemacandra ne dhArAvAhika jJAna aura smRti ko pramANa mAnakara hI diyA hai|15 kyoMki yadi dhArAvAhika jJAna aura smRti pramANa hai to phira pramANa ke lakSaNa meM apUrva yA anadhigata 13 vahI bhASA TippaNAni pR. 11 14. dekheM-vahI pR. 12-13 15. vahI-mUlagrantha evaM svopana TIkA 1/1/4 pR04-5

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7 pada nirarthaka ho jAtA hai / paM0 sukhalAlajI kA kathana haiM ki " zvetAmbara AcAryoM meM hemacandra kI khAsa vizeSatA yaha hai ki unhoMne gRhItagrAhI aura grahISyamANagrAhI meM samatva dikhAkara sabhI dhArAvAhika jJAnA meM pramANya kA jo samarthana kiyA hai vaha khAsa mArke kA I yahI kAraNa hai hemacandra ne apane pramANa lakSaNa meM apUrva yA anadhigata pada kI ubhAvanA nahIM kI hai / 16,9 vastutaH hemacandra ke pramANa-lakSaNa kI yaha avadhAraNA hameM pAzcAtya tarkazAstra ke satya ke saMvAditA siddhAnta kA smaraNa karA detI haiM / pAzcAtya tarkazAstra meM satyatA nirdhAraNa ke tIna siddhAnta hai -1 saMvAditA siddhAnta 2 saMgati siddhAnta aura 3 upayogitAvAdI yA arthakriyAvAdI siddhAnta / uparyukta tIna siddhAnto meM hemacandra kA siddhAnta apane pramANa lakSaNa meM avisaMvAditva aura apUrvatA ke lakSaNa nahIM dene se tathA pramANa keA samyagartha nirNaya ke rUpa meM paribhASita karane ke kAraNa satya ke saMvAditA siddhAnta ke nikaTa hai / isa prakAra AcArya hemacandra ne pramANa lakSaNa nirUpaNa meM apane pUrvAcAryo ke matoM ko samAhita karate hue bhI eka vizeSatA pradAna kI hai / 16. vahI bhASaTippaNAni pR0 14

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AcArya zrI hemacandrakA prAkRta vyAkaraNa aura ardhamAgadhI bhASA eka samIkSA Da. ke. Ara, candra AcArya zrI hemacandra prAkRta bhASAoM kA vyAkaraNa 'atha prAkRtam' ( 8-1-1) sUtra se prAraMbha karate haiM / vyAkaraNa ke jo niyama diye jA rahe unameM pravRtti, apravRtti, vibhASA anyat ityAdi vividhatA ke kAraNa isa bhASA kI vizeSa lAkSaNikatAoM ko batalAne ke lie unhoMne dUsarA hI sUtra dayA hai 'bahulam ' ( 8- 1-2 ) / tatpazcAt 'Am' ( 8-1-3) kA ullekha kiyA hai jise RSiyoM kI bhASA batalAyI gaI hai ! isI sambandha meM sUtra naM. 8.4.287 kI vRtti meM eka uddharaNa (Avazyaka sUtra se ) prastuta kiyA hai-- porANamaddhamAgaha - bhAsA - niyaya havai sutta arthAt purAnA sUtra ardhamAgadhI bhASA meM niyata 1- isI ko samajhate samaya 'ArSa' aura 'ardhamAgadhI' eka hI bhASA batalAyI gayI haiM - ityAdinArSasya arddhamAgadhabhASAM niyatatvam (vRtti 8.4.87 ) / .... isI ardhamAgadhI yA ArSa bhASA ke viSaya meM apane vyAkaraNa graMtha meM alaga se koI vyAkaraNa nahIM diyA hai yaha eka Azcarya kI bAta hai / mAgadhI bhASA meM koI vizeSa svataMtra sAhitya nahIM milatA hai parantu usa bhASA ke lie 16 sUtra ( 8.4287-302) diye haiM / paizAcI bhASA ke lie 2 sUtra ( 303-324 ) upalabdha haiM / cUlikA paizAcI kA koI sAhitya hI nahIM milatA haiM phira bhI 4 sUtra (325-328) diye haiM / zaurasenI sAhitya digambara AmnAya meM adhika pramANa meM milatA haiM tathApi usake lie bhI 27 sUtra (260-286) milate haiM aura apabhraMza bhASA ke lie unhoMne 118 sUtra diye haiM / svaya zvetAmbara hote hue bhI zvetAmbara ardhamAgadhI AgamoM kI bhASA ke lie koI svataMtra sUtra eka sthala para vyavasthita rUpa meM nahIM likhe haiM jabaki ardhamAgadhI AgamaM sAhitya vipula pramANa meM upalabdha hai / kyA jisa prakAra anya bhASAoM kA vyAkaraNa unheM paramparA se prApta huA usa prakAra ardhamAgadhI kA prApta nahIM huA yA ardhamAgadhI sAhitya kI bhASA unake samaya taka itanI badala gayI thI ki usake alaga se sUtra banAnA asaMbhava sA ho gayA thaa| unake vyAkaraNa ke sUtroM se to aisA lagatA hai ki jo sAmAnya prAkRta ke lakSaNa haiM ve hI prAyaH ardhamAgadhI prAkRta ke lie bhI lAgU hote haiM aura kucha vizeSatAoM ke lie unhoMne bIca-bIca meM vRtti meM ullekha kara diyA hai| prAraMbha meM hI 'ArSam' kA sUtra dekara usakI vRtti meM (8-1-3) unhoMne jo kahA hai ki 'bahula' bhavati' eva N 6 ArSe hi sarve vidyayo vikalpyante ' * 1 pAiya sadda mahaNNavo, upoddhAta pR. 35, TippaNa naM.-4, dvitIya AvRtti I. sa. 1963. 2 nATakoM meM prayukta mAgadhI ke atirikta koI svataMtra kRti nahIM milatI hai /

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... isa paristhiti ke hote hue bhI arghamAgadhI kI apanI lAkSaNikatAoM ke viSayameM kyA eka svataMtra vyAkaraNa kA vidhAna kiyA jA sakatA thA isI mudde para isa carcA-patra meM vicAra kiyA jA rahA hai| ArSa kI vizeSatAoM ke ullekha / - AcArya zrI hemacandrane apane prAkRta vyAkaraNa meM sUtroM kI vRtti meM alaga alaga sthaloM para ArSa bhASA ( ardhamAgadhI ) kI vizeSatAoM ke bAre meM 31 bAra ullekha kiyA hai / / The Prakrit Grammarians, p. 180, t, h, 1(1972) hemacandra ke vyAkaraNa meM vibhinna stroM kI vRtti meM viSaya isa prakAra haisUtra saMkhyA viSaya . sUtra saMkhyA viSaya 1 . ArSam aMtima vyaMjana 2 svaraparivartana 1 avyaya a() kA parivartana . 1 nipAta 2 prArambhika asaMyukta vyajana... 1 nAma vibhakti 5 .. madhyavartI asayukta vyaJjana vibhakti vyatyaya 4 . prAra'bhika, saMyukta vyajana. bhUtakAla madhyavartI saMyukta vyajana kRdanta kula 31 sUtra na. I .. 3, 26, 46, 57, 79, 118, 119, 151, 177, 181, 206, 228, 245, 254 (14). II 17, 21, 86, 98, 101, 104, 113, 120, 138, 143, 146, - 174, (12) III -162, Iv, 238, 283, 287 (3) isameM eka ullekha usakI mukhya vizeSatA ke bAre meM hai arthAt akArAnta pu. pra. e. va. ke lie-e vibhakti ke bAre meM hai| isake sivAya nAma vibhaktiyoM ke bAre meM do aura ullekha hai| kAla tathA kRdanta ke viSaya meM eka eka ullekha hai jabaki anya ullekha adhikatara dhvani-parivartana ke viSaya meM hai| - ina vizeSatAoM ke jo bhI udAharaNa diye gaye haiM unase yahI spaSTa hotA hai ki ardhamAgadhI eka prAcIna prAkRta bhASA thI / udAharaNoM ke rUpa meM- 1 zabda ke prArabhika ya kA a| sUtra hai - AdeojaH ( ya = ja) paratu ArSe lopo'pi / udAharaNa :- ahakkhAya', ahAjAya / azoka ke zilAlekhoM meM bhI aisI hI pravRtti milatI hai / Adi ya kA ja 1. zrImatI nItI DolvIne jina sUtroM kA ullekha kiyA hai unameM eka sUtra 8.3.137 - aura jor3A jAnA cAhie / dekhie

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bahuta bAda kI pravRtti hai ( meheNDale pR. 274) / ardhamAgadhI meM yathA aura yAvat avyayoM meM yaha pravRtti milatI hai| ... 2 ArSe dugulla' kA udAharaNa sUtra 8.1.119 meM diyA gayA hai / yahA~ para ka ke lopa ke badale meM ga mila rahA hai hAlA ki udAharaNa svaraparivartana aura vyaMjana dvitva kA hai / lekina yahA~ para lopa ke badale ka kA ghoSa milatA hai / ghoSa kI pravRtti lopa se prAcIna hai| azoka ke pUrvI pradeza ke zilAlekha meM jaugaDa ke pRthak zilAlekha meM eka bAra loka kA loga bhI (2.7) milatA hai| khAradhela ke zilAlekha meM bhI eka bAra ka kA / ga upAsaka = uvAsaga milatA hai| 3 isa ke sAtha sAtha sUtra na. 8.1.177 meM madhyavartI alpaprANa vyaMjanoM ke prAyaH lopa kA jo niyama diyA hai, usakI vRtti meM bhI ka kA ga honA darzAyA gayA hai / udAharaNa - egatta', ego, amugo, sAvago, Agaro, titthagaro 1 Age kahAM hai ArSa meM aise aneka udAharaNa mileMge / yaha saba ghoSIkaraNa kI prAcIna pravRtti hai aura bAda meM ardhamAgadhI ke prabhAva se aneka aise zabda jaina mahArASTrI sAhitya meM bhI pracalita ho gaye / mehaNDale1 (pR. 271) ke anusAra ghoSIkaraNa kI yaha pravRtti pUrva se anya kSetro meM phailI hai| 4 sUtra na. 8.2.138 meM ubhaya zabda ke lie avaha aura uvaha diye gaye haiM aura vRtti meM kahA gayA hai // ArSe ubhayo kAla' / / arthAt mahAprANa bha kA ha meM parivatena isa zabda meM nahIM hai / prAcInatama prAkRta bhASA meM bha kA ha meM parivartana prAyaH hotA ho aisA : nahIM hai / zubiMga mahodaya, zAnTiyara aura AlsaDarpha dvArA saMpAdita prAcIna Agama graMtho meM yaha lAkSaNikatA milatI hai / -5 madhyavartI na =na yA 8.1.228 sUtra ke anusAra madhyavatI na kA Na hotA hai / paraMtu phira vRtti meM kahA gayA hai ki ArSe AranAla, anilo, analoM ityAdyapi / - madhyavartI na ke Na meM badalane kI pravRtti zilAlekhoM ke anusAra pazcAt kAlIna hai aura yaha pUrvI bhArata kI pravRtti nahIM thii| 6 sUtra na. 8.1.254 meM rakAra ke la kAra meM parivartana vAle lagabhaga 25 udAharaNa pUrti meM diye gaye haiM / anta meM duvAlasaGge ityAdyapi / azoka ke zilAlekhoM meM duvADasa aura duvALasa (dvAdaza) zabda milate haiN| bAda meM hai aura La kAra la meM badala jAtA hai| ra ke la meM badalane kI pravRtti mahArASTI yA zaurasenI prAkRta kI nahIM hai| yaha to mAgadhI kI aura pUrvI bhArata kI pravRtti hai / jo bhI zabda idhara diye gaye haiM ve prAya: ardhamAgadhI se hI anya prAkRtoM meM pracalita hone kI adhika saMbhAvanA hai| 7 sUtra na.8.1.57 kI vRtti meM maNosilA (manaH zilA aura aimuttaya atimuktakam) ASa' ke lie diye gaye haiM jabaki prAkRta ke lie maNasilA aura jaimutaya diye gaye haiN| 1 Historical Grammar of Incriptional Prakrit 1948-p..271

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saMyukta ke samIkaraNa ke badale unameM se eka vyajana kA anusvAra meM badalane kI pravRtti bAda kI mAnI jAtI hai / (mnnssil| - maNa silA). ... .... 8 sUtra na. 8.2.17 meM kSa = ccha samajhAyA gayA hai / vRtti meM kahA gayA hai ArSe ikkhU khIra', sArikkhamityAdyapi dRzyante / athAt kSa kA kUkha bhI hotA hai / azoka ke zilAlekhoM meM yaha pUrvI kSetra kI pravRtti hai / anya kSetroM meM ccha milatA hai / bAdameM kSa kAM sabhI jagaha ccha aura kkha eka sAtha milatA hai (mehnnddle)| ... 9 sUtra na 8.1.57 kI vRtti meM 'ArSe purekamma' kA udAharaNa diyA gayA hai| yaha as = e kahA gayA haiM ArSe yAni puraH = pure hai| isI taraha hI aH = e kI pravRtti pUrvI bhArata kI rahI hai / azoka ke zilAlekhoM meM prathamA e. va. ke alAvA SaSThI evaM paMcamI e. va. ke vyajanAMta zabdoM meM jahA~ AkArAnta ke bAda para anta meM visarga AtA hai vahA~ para-e bhI milatA hai / isibhAsiyAi' meM nAmate (nAmata:) prayoga milatA hai (adhyAya 22 aura 31) 10 pu. pra. e. va kI vibhakti-e (sUtra 8.4.287 kI vRti ke anusAra ) ardhamAgadhI bhASA kI yaha pramukha lAkSaNikatA hai jo pUrvI bhArata kI bhASAkIya vizeSatA rahI hai / 11 bra dhAtu ke rUpa :abbavI (abravIt) bhUtakAla ke -sI, -hI, -hIa pratyaya dete samaya vRtti meM ArSa ke lie 'abbavI' rUpa diyA gayA haiM-ArSe davindo iNamabbavI 8.3.162 kI vRtti) vata. kAla ke bemi (bravImi ) kA udAharaNa svarANAM svarAH ( 8.4.238) ke sUtra kI vRtti meM diyA gayA hai (ArSe bemi ) / ye donoM rUpa ati prAcIna haiM aura prAcInatama prAkRta sAhitya meM hI prAyaH milate haiM / avAMcIna prAkRta meM aise rUpa nahIM milege / ( dekhie pizala aura gAigara) prAcIna pAli meM bhI aise hI prayoga milate haiM / 12 sUtra na 8.1 206 meM (kRdanta pratyaya ) -ta sA -Da honA samajhAte samaya vRtti meM kahA gayA hai ki ArSe kRta kA kaDa ho jAtA hai, dukkaDa, suka'; AhaDa', avaha / yaha pravRtti bhI azoka kAlIna zilAlekhoM meM milatI hai-kRta = kaTa / isI Ta . kA bAdameM ghoSa hosara Da, bana gayA hai / - 13 saMbaMdhaka bhUtakRdanta ke udAharaNa dete samaya sUtra na. 8.2.146 kI vRtti meM kahA gayA hai.. kaTTuiti tu ArSe / yaha vizeSatA azoka kAlIna pUrvI kSetra kI hai| anya kSetro meM 'katta' milatA hai| __ ina sabhI vizeSatAoM ko sUtrabaddha karake kyA anya prAkRtoM kI taraha unheM eka jagaha vyavasthita nahIM rakhA jA sakatA thA jaba ki anya prAkRtoM kI ekala dokala vizeSatAe~ bhI savabaddha karake samajhAyI gayI haiM / udAharaNArtha :

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(a) zaurasenI ke lie : [1] pUrvasya puravaH 8.4.270 // pUrva' zabda kA purava / / [2] ktvA iya dUNau 8.4.271 // saM. bhU. kR. ke iya eva dUNa pratyaya // (ba) mAgadhI ke lie :.[1] jo jaH 8.4 294 mAgadhyAM brajeH jakArassa go bhavati // vanAdi // [2] tiSThaH ciSTha: 8.4.298 // ciSThadi // [3] aha vayamoH hage 4.8.301 aham aura vayam kA hage hotA / (ka) paizAcI ke lie : hRdaye yasya p:|| hitapaka / / (da) prAkRta ke lie : [1] kirAte caH 8.1.183 / / cilAo // [2] zaGkhale khaH kaH 8.1.189 // saGkala // 3] chAge laH 8.1.191 // chAlo, chAlI / / [4] sphaTike laH 8.1.197 / / phaliho / [5] kakude haH 8.1.225 // kaha / / [6] bhrabhare so vA 8.1.244 // bhasalo / / [7] yaSTyAM la: 8.1.247 // laThThI // ArSa bhASA ke unhoM ne jitane bhI udAharaNa diye haiM una saba ke lie alaga alaga sUtra banAne ke lie unake pAsa kAphI sAmagrI thI / isake alAvA prAra'bhika na = na ke lie bhI savizeSa kaha sakate the aura jJa, nna, nya = nna ke bAre meM bhI sUtra de sakate the jaisA ki unhoM ne mAgadhI ke lie sUtra (8.4.293) diyA hai / ye saba prAcIna pravRtti ke antargata Ate hai| una saba kA mUrdhanya Na yA NNa bAda ke kAla kI pravRtti hai / AcArya zrI hemacandra ke hI vyAkaraNa-graMtha meM vibhinna sthaloM para (caturtha adhyAya ke ghAtvAdeza ko chor3akara ) jo udAharaNa diye hai unameM zabda ke prAraMbha meM na kAra 8 bAra aura Na kAra eka bAra yAni 8:1 ke anupAta meM milatA hai arthAt prArabha meM prAyaH na kAra hI milatA hai / usI prakAra jJa, nya, nna kA nna adhika vAra aura paNa kama bAra milatA hai| isI prakAra ka varga eva ca varga ke anunAsika sva varga ke vyajanoM ke sAtha prayukta ho sakate haiM aisA bhI sUtra banAyA jA sakatA thA / _ apane vyAkaraNa ke prathama sUtra kI vRttimeM ve kahate hai ki anunAsika saMyukta rUpa meM Ate hI haiM aura punaH 8.1.30 meM aisA Adeza hai ki saMyukta rUpa meM Ane para unakA vilkapa se anusvAra ho jAtA hai / isa sUtra ke bAvajUda bhI unake graMtha meM jitane bhI

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prayoga hai una saba meM adhikatara ye anunAsika vyajana hI prayukta hai na ki unake badale anusvAra / amuka vizeSatAoM kA ullekha hI nahIM ardhamAgadhI kI jinajina vizeSatAoM kA AcArya zrI hemacandra ke prAkRta vyAkaraNa meM ullekha hI nahIM huA hai ve isa prakAra haiM / inameM se kucha to bahupracalita hai aura kucha kabhI kabhI kahIM para prAcInatA ke rUpa meM baca gayI hai / bahu pracalita (1) saptamI eka vacana kI vibhakti-siM udAharaNa-nayara si, loga si, rAyahANi si (2) hetvarthaka kRdanta kA pratyaya-ittae (3) catuthI vibhakti (pu. akArAnta e. va. kI) -Ae (4) saMbadhaka bhUtakRdanta pratyaya-iyANa,-iyANa (5) -ccAM pratyaya kA sa. bhU. kR. ke anya kRdantoM ke sAtha ullekha nahIM huA hai| hA~ tva = cca ke prasaMga ra avazya diyA gayA hai / kvacit prApta [i] akasmA yA akasmAt ke prayoga / [iita zruti ke viSaya meM, fii) madhyavartI ta aura tha ke badale meM" da aura dha ke prayoga, [iv] tR ba ba kI vibhakti -bhi, [v] sAInAmika saptamI eka vacana kI vibhakti -mhi, [vi] strIliMgI eka vacana kI vibhaktiyA~-yA aura ya, [vii] vata mAna kRdanta kA pratyaya-mIna, aura ___ [viii] bhUtakAla kA. tR. pu. e. va. kA pratyaya -i / . - ina viziSTatAoM meM ta aura tha ke badale meM da aura dha ke prayoga mAgadhI aura zaurasenI jaise avazya hai paraMtu aise prayoga kamI kabhI pAlime bhI milate haiM aura prAcIna zilAlekhoM meM milate haiM / - bhi vibhakti pAli ke prAcIna sAhitya meM milatI hai / strIliMga kI - yA aura - ya, vibhaktiyA~ prAcIna zilAlekhoM aura pAli bhASA meM milatI haiM / vartamAna kRdanta-mIna azoka ke zilAlekhoM meM pUrva meM aura dakSiNa meM mila rahA hai / bhUta kAla kA-i pratyaya pAli meM milatA hai aura isibhAsiyAI meM bhI / ye saba vizeSatAe~ ardhamAgadhI ke prAcIna sAhitya meM kisI na kisI taraha baca gayI kyoM ki ardhamAgadhI sAhitya kA prAra bhika kAla to utanA hI purAnA hai jitanA pAli kA aura usa sAhitya ke sarjana kA pradeza mI pUrva bhArata hI rahA hai jahA~ bhagavAna mahAvIrane aura bhagavAna buddha ne upadeza diye the aura usI pradeza meM azoka ke zilAlekhoM meM bhI aisI pravRtiyA~ milatI haiM / ataH ina prAcIna tatvoM ko dhyAnameM lenA isalie mahattvapUrNa hai ki inase adhamAgadhI kI mAgadhI ke jitanI hI prAcInatA siddha hotI hai|

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mUla ardhamAgadhI prAkRta kI lAkSaNikatAe~ kauna kaunasI ardhamagadha deza kI jo bhASA thI yA jisa bhASA meM Adhe mAgadhI bhASA ke lakSaNa the use ardhamAgadhI bhASA kI saMjJA dI gayI hai| isa para parA ko dhyAna meM rakhate hue prAkata vyAkaraNa ke adhyayana, prAcIna pAli sAhitya, prAcIna zilAlekha aura prAcona ardhamAgadhI sAhitya, Agama sAhitya kI hastapratoM, cUrNi Adi meM upalabdha adhamAgadhI ke prAcIna tatvoM ke AdhAra se .. mUla amAgadhI kI apanI vizeSatAe~ nizcata kI jA sakatI haiM jo ardhamAgadhI sAhitya ke prAcIna aMzoM (viSaya, vastu, zailI evaM chanda ke AdhAra se nirdhArita) ke sampAdana meM patha-pradarzaka bana sakatI haiM / apanI alpajJa mati ( vidvAnoM dvArA sammArjana kI apekSA rakhate hue) ke anusAra una lAkSaNikatAoM ko isa prakAra dAyA jA sakatA hai : ina viziSTatAoM ko dhyAna meM rakhate hue bhI sampAdana ke lie pAThoM kA cunAva kAlpanika nahIM honA cAhie paraMtu jisa sAmagrI kA upayoga kiyA jAya usameM se kisI eka meM bhI yadi prAcIna rUpa mile to use svIkArya mAnA jAnA cAhie / AlsaDarpha mahodaya ne anya sandarbha meM prAcIna prAkRta sAhitya ke sampAdana meM eka mahattvapUrNa paddhati apanAyI hai / unakI paddhati ke anusAra koI bhI padya chandobaddha honA cAhie aura usake lie anya sabhI pratiyoM ke pATha eka samAna : hote hue bhI yadi kisI eka prati kA pATha (cAhe vaha prAcIna prati ho yA arvAcIna prati ho) alaga hote hue bhI chanda kI dRSTi se upayukta ho to use hI svIkRta kiyA jAnA cAhie aura amuka avasthAmeM chanda ko vyavasthita karane ke lie kisI zabda meM mAtrA jAr3anI paDe yA ghaTAnI paDe yA eka varNa jor3anA paDe yA chor3anA paDe to bhI sammilita bhara meM sabhI Adarzo' ke eka mAtra pATha ke pratikUla bhI jAnA paDe to jAnA cAhie, caahe| . graMtha kI TIkA kA pATha mI isa prakAra ke svIkArya pAThakA anumodana na bhI karatA ho| isI paddhati ke anusAra kyA bhASA kA prAcIna rUpa hI svIkRta nahIM kiyA jAnI cAhie jabaki vaha prAcIna prata meM yA ava cIna prata meM yA niyukti yA cUNI mAtrameM hI milatA ho / mAgadhI aura paizAcI donoM hI prAcIna prAkRta bhASAe~ mAnI gayI haiM ataH usake kucha saba yadi ardhamAgadhI sAhitya meM kahIM para mila jA~ya to unheM nikAla kara dUra nahIM kiyA jAnA caahie| sampAdana yogya bhASAkIya mudde : 1 yakAra se prArama hone vAle saskRta avyayayoM meM yadi ya ke badale meM a mile| to use prAthamikatA dI jAnI dI jAnI caahie| __2 madhyavartI sabhI alpaprANa vyaMjanoM kA mahArASTrI prAkRta kI taraha prAyaH lopa nahIM yiA jAnA cAhie / (svara pradhAna pATha geya hone ke kAraNa prAcIna zAstra ke madhyavartI vyaMjanoM ke lopa kI pravRtti kA puSTi milI hai isa tathya ko nakArA nahIM jA sakatA / ) 3 madhyavartI mahAprANa vyaMjanoM ke badale meM prAyaH ha hI apanAyA jAnA cAhie yaha bhI ucita nahIM hai / - 4 madhyavartI ka yA usake badale meM ga ko aura mUla ga ko yathAvat rakhane meM' prAthamikatA milanI caahie|

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15 5 madhyavartI ta. ko sarvatra ta zruti mAnakara usakA lopa kiyA jAnA cAhie / 6 madhyavartI ta aura tha kA kabhI ( aura dha mile to use prAcInatA kA lakSaNa mAnA jAnA cAhie / kamI kamI ) kA ta mile to vaha bhI prAcIna aura usake lopa ke pahale kI pravRtti mAnI jAnI cAhie / 7 kabhI kabhI pAli kI taraha ka mile to use Da meM badalane kA niyama nahIM honA cAhie (dekhie A. zrI hemacandra dvArA diyA gayA uddharaNa, sUtra 'kalabha' na 8. 1, 7 kI vRtti meM aura pizala (304,379) dvArA diye gaye udAharaNa, lelu, lelusi / 8 prAra bhika nakAra ko prAthamikatA denI cAhie aura avyaya na ko nahIM rakhA jAnA cAhie (jaisI kI zubiMga mahodaya kI paddhati rahI hai ) / .... 9 madhyavartI na mile to usakA sarvatra Na banAnA jarUrI nahIM samajhA jAnA cAhie / - 10 saMyukta vyaMjanoM meM samIkaraNa ke badale svarabhakti kA pATha mile to use prAthamikatA dI jAnI cAhie / jaise, dravya = daviya, nityaH nitiya, tathya =tathiya agni = agaNi, uSNa = usiNa / 11 hu aura mA ko sajAtIya vyaMjanoM ke sAtha sayukta rUpa meM yathAvat rakhA jAnA cAhie, unhe anusvAra meM sarvatra badalane kI paddhati para bhAra nahIM diyA jAnA cAhie / ____12 sayukta na mile to use tyAjya nahIM mAnA jAnA cAhie / ..13 saMyukta vyaMjana jJa, nna aura nya kA zubriga mahodaya kI taraha nna kiyA jAnA caahie| 14 arhat ke arahA arahanta; Atman kA attA yA AtA; kSetrajJa kA khettanna ye saba " prAcIna rUpa hai ataH aise rUpoM ko prAthamikatA dI jAnI caahie| ... 15 puras kA pure kI taraha adhas kA adhe rUpa mile to use rakhA jAnA caahie| - 16 akArAnta puliMga prathamA ekavacana kI-e vibhakti yadi mile to badale meM-o nahIM kI jAnI cAhie / 17 napusakaliMgI zabdoM meM prathamA evaM dvitIyA ke bahuvacana meM yadi-Ni vibhakti mile to rakhI jAnI caahie| 18 ta, e. va. ko vibhakti ke lie yadi-sA pratyaya mile to rakhA jAnA cAhie (kAyasA, pnnsaa)| ___19 tR. va. va. kI vimakti-bhi mile to-hi meM nahIM badalI jAnI cAhie (thI bhi) 20 akArAnta zabdoM meM caturthI e. va. ke lie prayukta-Ae vibhakti ko badalanA nahIM badalanA caahie| 21 saMskRta ke nAmika-sArvanAmika rUpoM meM paMcamI meM jahA~ akArAnta zabda meM anta meM --aH AtA hai usake badale meM prAkRta meM yadi-e mile to use badalA nahIM jAnA cAhie /

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16 22 usI taraha pacamI eka vacana meM kriyAvizeSaNa ke lie purAnA rUpa mile to rakhA jAnA cAhie, (padisA) 23 paMcamI ekavacana kI vibhakti mhA mile to rakhI jAnI caahie| 24 strIliMgI zabdoM meM tRtIyA se saptamI taka eka vacana kI vibhaktiyA~-ya athavA yA ( i aura A bhI) ko mAtra pAli kI vibhaktiyA~ mAnakara unhe tyAjya nahIM samajhI jAnI caahie| 25 -saptamI eka vacana kI vibhinna aitihAsika vibhaktiyA~ -ssi',-ssihi yadi mile to unheM surakSita rakhanA cAhie ( sa aura bha kI ApasI bhrAnti mAtra hastapratoM meM nahIM para'tu zilAlekheAM meM bhI dekhane ko milatI hai)|. . 26 tR. pu. e. va. AtmanepadI ne pratyaya-te (-e) mile to use -ti, -i . yA -tI, -I meM nahIM badalanA cAhie / 27 kamaNi bhUta kudantoM ke rUpoM meM milane vAlA- pratyaya jaise ki kaDa, gaDa, ko badalA nahIM jAnA cAhie / 28 vartamAna kadanta kA pratyaya-mIna mile to rakhA jAnA caahie| 29 una una aitihAsika rUpoM ko jo prAcIna bhAratIya Arya mApA (OIA ) ke .. sAtha sambandha rakhate hai ( jinameM kabhI kabhI dhvani parivartana bhI ho, kriyA vAcI rUpa ho yA kRdanta ho unheM prAcInatA kI prAmANika sAmagrI ke rUpa meM thatha vat rakhA jAnA caahie|

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lokapriya vyAkhyAna AcArya hemacandra : eka yugapuruSa pro. sAgaramala jaina AcArya hemacandra bhAratIya manISArUpI AkAza ke eka dedIpyamAna nakSatra haiN| vidyopAsaka zvetAmbara jaina AcArya meM bahuvidha aura vipula sAhityasRSTA ke rUpa meM AcArya haribhadra ke bAda yadi koI mahattvapUrNa nAma hai to vaha AcArya hemacandra kA hI hai| jisa prakAra AcArya haribhadra ne vividha bhASAoM meM jaina vidyA kI vividha vidyAoM para vipula sAhitya kA sRjana kiyA thA, usI prakAra AcArya hemacandra ne vividha vidyAoM para vipula sAhitya kA sRjana kiyA hai| AcArya hemacandra gujarAta kI vidvat paramparA ke pratibhAzAlI aura prabhAvazAlI jaina AcArya haiM / unake sAhitya meM jo bahuvidhatA haiM vaha unake vyaktitva kI evaM unake jJAna kI bahuvidhitA kI paricAyaka hai| kAvya, chanda, vyAkaraNa, koza, kathA, darzana, adhyAtma aura yoga-sAdhanA Adi sabhI pakSoM ko AcArya hemacandra ne apanI sRjanardharmitA meM sameTa liyA hai / dharmasApekSa aura dharmaniripekSa donoM hI prakAra ke sAhitya ke sRjana meM unake vyaktitva kI zAnI kA anya koI nahIM milatA haiN| jisa mor3havaNika jAti ne sampratiyuga meM gAMdhI jaise mahAn vyaktitva ko janma diyA usI mor3havaNika jAti ne AcArya hemacandra ko bhI janma diyA thaa| AcArya hemacandra kA janma gujarAta ke dhandhukA nagara meM zreSThi cAcina tathA mAtA pAhiNI kI kukSi se I0 san 1088 meM huA thaa| jo sUcanAeM upalabdha haiM unake AdhAra para yaha mAnA jAtA haiM ki hemacandra ke pitA zaiva aura mAtA jainadharma kI anuyAyI thI / Aja bhI gujarAta kI isa mor3avaNika jAti meM vaiSNava aura jaina donoM dharmo ke anuyAyI pAye jAte hai| ataH hemacandra. ke pitA cAciga ke zaivadharmAvalambI aura mAtA pAhiNI ke jaina dharmAvalambI hone meM koI virodha nahIM haiM kyoMki prAcIna kAla se hI bhAratavarSa me aise.. . aneko parivAra rahe hai jisake sadasya bhinna-bhinna dharmoM ke anuyAyI hote the / sambhavataH pitA ke zaivadharmAvalambI aura mAtA ke jaina dharmAvalambI hone ke kAraNa hI hemacandra ke jIvana meM dhArmika samanvayazIlatA ke bIz2a adhika vikasita ho ske| .. dUsare zabdoM meM dharmasamanvaya kI jIvanadRSTi to unheM apane pArivArika pariveza se hI milI thii| AcArya devacandra jo ki AcArya hemacandra ke dIkSAguru the, svayaM bhI eka prabhAvazAlI AcArya the / unho ne bAlaka caMgadeva (hemacandra ke janma kA nAma) kI pratibhA ko samajha liyA thA isalie Unho ne unakI mAtA se unheM bAlyakAla meM hI prApta kara liyaa| AcArya hemacandra ko unakI alpabAlyAvasthA meM hI guru dvArA dIkSA pradAna kara dI gaI aura vidhivat rUpa se unheM dharma, darzana aura sAhitya kA adhyayana karavAyA gyaa| vastutaH hemacandra kI pratibhA 1. hemacandrAcArya (pa. becaradAsa jIvarAja dozI) pR. 123

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o aura devacandra ke prayatna ne bAlaka ke vyaktitva ko eka mahanIyatA pradAna kii| hemacandra kA vyaktitva bhI unake sAhitya kI bhAMti bahu AyAmI thaa| ve kuzala rAjanItijJa, mahAna dharmaprabhAvaka, loka kalyANakartA eva apratima vidvAna sabhI kucha the| unake mahAna vyaktitva ke sabhI pakSoM kA ujAgara kara pAnA to yahA~ sambhava nahIM hai, phira bhI maiM kucha mahatvapUrNa pakSoM para prakAza DAlane kA prayatna avazya kruuNgaa| hemacandra kI dhArmika sahiSNutA __yaha satya hai ki AcArya hemacandra kI jainadharma ke prati ananya niSThA thI kintu sAtha hI ve anya dhamo' ke prati sahiSNu mI the / unheM yaha guNa apane parivAra se hI virAsata meM milA thaa| jaisA ki sAmAnya vizvAsa hai hemacandra kI mAtA jaina aura pitA zaiva the / eka hI parivAra meM vibhinna dhamo ke anuyAyiyoM kI upasthiti usa parivAra kI sahiSNu vRtti kI hI paricAyaka hotI hai| AcArya kI isa kulagata sahiSNu vRtti ko jainadharma ke anekAMtavAda kI udAra dRSTi se aura adhika bala milA / yadyapi yaha satya hai ki anya jaina AcAyo: ke samAna hemacandra ne bhI anyayogavyavaccheda dvAtriMzikA nAmaka samIkSAtmaka grantha likhA aura usameM anya dazanoM kI mAnyatAoM kI samIkSA bhI kii| kintu isase yaha anumAna nahIM lagAnA cAhie ki hemacandra meM dhArmika udAratA nahIM thii| vastutaH hemacandra jisa yuga meM hue haiM, vaha yuga dArzanika vAda-vivAda kA yuga thA, ataH hemacandra kI yaha vivazatA thI ki ve apanI paramparA kI rakSA ke liye anya darzanoM ko mAnyatAoM - kI tArkika samIkSA kara parapakSa kA khaNDana aura svapakSa kA maNDana kare / kintu yadi hama hemacandra kI mahAdeva stotra Adi racanAoM evaM unake vyAvahArika jIvana ko dekhe to hame yaha mAnanA hogA ki unake jIvana meM aura vyavahAra meM, dhArmika udAratA vidyamAna thii| kumArapAla ke pUrva ve jayasiMha siddharAja ke samparka meM the, kintu unake jIvanavRtta se hameM aisA koI saketa sUtra nahIM milatA kI unhoM ne kamI bhI siddharAjako jainadharma kA anuyAyI banAne kA prayatna kiyA ho / mAtra yahI nahIM jayasiMha siddharAja ke darabAra meM rahate hue mI unhoMne kabhI kisI anya paramparA ke vidvAma kI upekSA yA avamAnanA kI ho / yadyapi kathAnakoM meM jayasiMha siddharAja ke darabAra meM unake digambara jaina AcArya ke sAtha hue vAda-vivAda kA ullekha avazya hai parantu usameM bhI mukhya vAdI ke rUpa meM hemacandra na hokara bRhadgacchIya vAdidevasUri hI the / yadyapi yaha satya hai ki hemacandra se prabhAvita hokara kumArapAla ne jainadharmAnuyAyI banakara jainaghama kI paryApta prabhAvanA kI, kintu kumArapAla ke dharma parivartana yA jaina banAne meM hemacandra kA kitanA hAtha thA yaha vicAraNIya hI hai / vastutaH hemacandra ke dvArA hI na kevala kumArapAla kI jIvana rakSA huI thI apitu use rAjya bhI milA thA / yaha to AcArya ke prati usakI atyadhika niSThA ' thI ki jisane use jainadharma kI ora AkarSita kiyA / yaha bhI satya hai ki hemacanTa ne usake mAdhyama se ahiMsA aura naitika mUlyoM kA prasAra karavAyA aura jainadharma kI prabhAvanA bhI karavAI kintu kabhI bhI unhoM ne rAjA meM dhAmika kaTTaratA kA bIja nahIM boyaa| kamArapAla sampUrNa jIvana meM zaivoM ke prati bhI utanA hI udAra rahA, jitanA vaha jainoM ke prati thaa| yadi hemacandra cAhate to use zaivadharma se pUrNataH vimukha kara sakate the, para unho ne kamI aisA nahIM kiyA balki use sadaiva hI zaivadharmAnuyAyiyoM ke sAtha udAra dRSTikoNa rakhane kA Adeza 2. AcArya hemacandra (vi. bhA. musalagAMvakara) pR. 191

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19 diyA / yadi hemacandra meM dhArmika saMkIrNatA hotI to ve kumArapAla dvArA somanAtha mandira kA jIrNodayAra karA kara usakI pratiSThA meM svayaM bhAga kyoM lete ? mAtra itanA hI nahIM svaya mahAdeva stotra kI racanA kara rAjA ke sAtha svayaM bhI mahAdeva kI stuti kaise kara sakate the ? unake dvArA racita mahAdevastotra isa bAta kA pramANa hai ki ve dhArmika udAratA ke samarthaka the / stotra meM unhone ziva, mahezvara, mahAdeva Adi zabdoM kI sundara aura sampradAya nirapekSa vyAkhyA karate hue anta meM yahI kahA hai ki saMsArarUpI bIja ke aMkuroM ko utpanna karanevAle rAga aura dveSa jisake samApta ho, gaye hoM use maiM namaskAra karatA hu~, cAhe brahmA ho, viSNu ho, mahAdeva ho athavA jina ho / dhArmika sahiSNutA kA artha mithyA vizvAsoM kA poSaNa nahIM yadyapi hemacandra dhArmika sahiSNutA ke samarthaka hai phira bhI ve isa sandarbha meM satarka hai ki dharma ke nAma para mithyA dhAraNAoM aura andhavizvAsoM kA poSaNa na ho| isa sandarbha me ve spaSTa rUpa se kahate hai ki jisa dharma meM deva yA upAsya rAga-dveSa se yukta ho, dharmaguru abramhacArI ho aura dharma meM karuNA aura dayA ke bhAvoM kA abhAva ho to aisA dharma vastutaH adharma hI hai| upAsya ke sambandha meM hemacandra ko nAmoM kA koI Agraha nahIM, cAhe vaha brahmA ho. viSNA ho, ziva ho yA jina, kintu upAsya hone ke lie ve eka zarta avazya rakha dete haiM, vaha yaha ki use rAga-dveSa se mukta honA cAhie | ve svayaM kahate hai ki . bhavabIjAMkurajananarAgadyAkSayamupAgatAsya / brahmA vA viSNurvA haro vA jino vA namastasmai / / isI prakAra guru ke sandarbha meM bhI unakA kahanA hai ki use brahmacArI yA caritravAna honA cAhie / ve likhate hai ki sarvAbhilASiNa, sarvabho jinaH saparigrahaH / ahAbracAriNo mithyopadezAH guravo na tu // " ' arthAt to AkAMkSA se yukta ho, bhojyAbhojya ke viveka se rahita ho, parigraha sahita aura abrahmacArI tathA mithyA upadeza denevAlA ho vaha guru nahIM ho sakatA hai| ve spaSTa rUpa se kahate hai ki jo hiMsA aura parigraha meM AkaNTha DUbA ho, vaha dUsaroM ko kaise tAra sakatA hai| jo svaya' dIna ho vaha dUsaroM ko ghanADhaya kaise banA sakatA hai / arthAt caritravAna, niSparigrahI aura brahmacArI vyakti hI guru yogya ho sakatA hai / dharma ke svarUpa ke sambandha meM bhI hemacandra kA dRSTikoNa spaSTa hai / ve spaSTa rUpa se yaha mAnate haiM ki jisa sAdhanAmAga meM dayA evaM karuNA kA abhAva ho, jo viSayAkAMkSAoM kI pUrti ko hI jIvana kA lakSya mAnatA ho, jisameM samaya ko abhAva ho, vaha dharma nahIM ho sktaa| hisAdi se kaluSita dhama dharma na hokara saMsAra-paribhramaNa kA kAraNa hI hotA hai| - isa prakAra hemacandra dhArmika sahiSNutA ko svIkAra karate hue bhI itanA avazya mAnate haiM ki dharma ke nAma para adharma kA poSaNa nahIM honA cAhie / unakI dRSTi meM dhama kA artha 3. dekheM-mahAdevastotra (AtmAnanda sabhA bhAvanagara) 1-16,44 4. mahAdevastotra 44, 5. yogazAstra 2/9; 6. vahI 2/10; 7. vahI 2/13

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koI viziSTa karmakANDa na hokara karuNA aura lokamagala se yukta sadAcAra kA sAmAnya Adarza hI hai / ve spaSTataH kahate hai ki saMyama, zIla, aura dayA se rahita dhama manuSya ke bauddhika divAliyepana kA hI sUcaka hai / ve Atma-pIr3A ke sAtha udghoSa karate haiM ki yaha baDe kheda kI bAta hai ki jisake mUla meM kSamA, zIla aura dayA hai, aise kalyANakArI dharma ko chor3akara mandabuddhi loga hiMsA ko bhI dhama mAnate hai / isa prakAra hemacandra dhAmika udAratA ke kaTTara samarthaka hote hue bhI dharma ke nAma para AyI huI vikRtiyoM aura caritrahInatA kI ve samIkSA karate hai| sarvadharmasamabhAva kyo? hemacandra kI dRSTi meM sarvadharma samabhAva AvazyakatA kyoM hai, isakA nirdeza pa... becaradAsajI ne apane 'hemacandrAcArya' nAmaka grantha meM kiyA hai / jayasiMha siddharAja kI sabhA meM hemacandra ne sarvadharma samabhAva ke viSaya meM jo vicAra prastuta kiye the ve pa. becaradAsajI ke zabdoM meM nimna hai-? "hemacandra kahate haiM ki prajA meM yadi vyApaka dezaprema aura zUravIratA ho, kintu yadi dhAmika udAratA na ho to deza kI janatA khatare meM hI hogI yaha nizcita hI samajhanA cAhie / dhArmika udAratA ke abhAva meM prema saMkucita ho jAtA hai aura zUravIratA eka unmattatA kA rUpa le letI hai / aise unmatta loga khUna kI nadiyoM ko bahAne meM bhI nahIM cUkate aura deza ujAr3a ho jAtA hai / somanAtha ke pavitra devAlaya kA naSTa honA isakA jvalaMta pramANa hai / dakSiNa meM dharma ke nAma para jo saMgharSa hue unameM hajAroM logoM kI jAne gayI / yaha havA aba gujarAta kI aura bahane lagI hai, kintu hameM vicAranA cAhie ki yadi gajarAta meM isa dharmAndhatA kA praveza ho gayA to hamArI janatA aura rAjya ko vinaSTa hone meM koI samaya nahIM lgegaa| Age ve punaH kahate haiM ki jisa prakAra gujarAta ke mahArAjya ke vibhinna deza apanI vibhinna bhASAoM, veza-bhUSAoM aura vyavasAyoM ko karate hue sabhI. mahArAjA siddharAja kI AjJA ke vazIbhUta hokara kArya karate haiM, usI prakAra cAhe hamAre dhArmika kriyAkalApa bhinna hoM phira bhI unameM vivekadRSTi rakhakara sabhI ko eka paramAtmA kI AjJA ke anakala rahanA cAhie / isI meM deza aura prajA kA kalyANa hai / yadi hama sahiSNavRtti se na rahakara, dharma ke nAma para, yaha vivAda kareMge ki yaha dharma jhUThA hai aura yaha dharma saccA hai, yaha dharma nayA hai yaha dhama' purAnA hai, to hama saba kA hI nAza hogaa| Aja hama jisa dharma kA AcaraNa kara rahe haiM, vaha koI zuddha dhama' na hokara zuddha dharma ko prApta karane ke lie yogyatAbheda ke AdhAra para banAye gaye bhinna-bhinna sAmpradAyika badhAraNa mAtra hai| hameM yaha dhyAna rahe ki zAstroM ke AdhAra para laDA gayA yuddha to kabhI samApta ho jAtA hai, parantu zAstroM ke AdhAra para hone vAle saMgharSa' kabhI samApta nahIM hote, ataH dharma ke nAma para ahiMsA Adi pAMca vrato kA pAlana ho, santoM kA samAgama ho, brAhmaNa, zramaNa aura mAtApitA kI sevA ho, yadi jIvana meM hama itanA hI pA sakeM to hamArI bahuta bar3I upalabdhi hogii| 8-yogazAstra 1,40; 9-hemacandrAcAryaH pR. 53-56

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hemacandra kI carcA meM dhArmika udAratA aura anudAratA ke svarUpa aura unake pariNAmoM kA jo mahattvapUrNa ullekha upalabdha hai vaha Aja bhI utanA hI prAsaMgika hai jitanA ki kabhI hemacandra ke samaya meM rahA hogA / hemacandra aura gujarAta kI sadAcAra krAnti hemacandra ne siddharAja aura kumArapAla ko apane prabhAva meM lekara gujarAta meM jo mahAna sadAcAra krAnti kI vaha unake jIvana kI eka mahattvapUrNa upalabdhi hai aura jisase Aja taka bhI gujarAta kA janajIvana prabhAvita hai| hemacandra ne apane prabhAva kA upayoga janasAdhAraNa ko ahiMsA aura sadAcAra kI ora prerita karane ke lie kiyA / kumArapAla ko prabhAvita kara unhoMne isa bAta kA vizeSa prayatna kiyA ki janasAdhAraNa meM se hiMsakavRtti aura kusaMskAra samApta ho / unhoM ne zikAra aura pazu bali ke niSedha ke sAtha-sAtha madyapAna niSedha itakrIDAniSedha ke Adeza bhI rAjA se pArita karAye / AcArya ne na kevala isa sambandha meM rAjyAdeza hI nikalavAye, apitu jana-jana ko rAjyoddezoM ke pAlana hetu prerita bhI kiyA aura sampUrNa gujarAta aura usake sImAvatI pradeza meM eka vizeSa vAtAvaraNa nirmita kara diyaa| usa samaya kI gujarAta kI sthiti kA kucha citraNa hameM hemacandra ke mahAvIracarita meM milatA hai / usameM kahA gayA hai ki rAjA ke hiMsA aura zikAraniSedha kA prabhAva yahAM taka huA ki asaMskArI kuloM meM janma lenevAle vyaktiyoM ne bhI khaTamala aura jU jaise sUkSma jIvo kI hiMsA bhI banda kara dI / zikAra bandha ho jAne se jIva-jantu jaMgaloM meM usI nibhayatA se ghUmane lage, jaise gauzAlA meM AyeM / rAjya meM madirApAna isa prakAra bandha ho gayA ki kummAroM ko madyabhANDa banAnA bhI banda karanA par3A / madyapAna ke kAraNa jo loga atyanta daridra ho gaye the, ve isakA tyAga kara phira se dhanI ho gaye / sampUrNa rAjya meM ghatakrIDA kA nAmonizAna hI samApta ho gayA / 10 isa prakAra hemacandra ne apane prabhAva kA upayoga kara gujarAta meM vyasanamukta saMskArI jIvana kI jo krAnti kI thI, usake tava Aja taka gujarAta ke janajIvana meM kisI sImA taka surakSita hai| vastutaH yaha hemacandra ke vyaktitva kI mahAnatA hI thI jisake pariNAmasvarUpa eka sampUrNa rAjya meM saMskArakrAnti ho skii| triyoM aura vidhavAoM ke saMrakSaka hemacandra yadyapi hemacandra ne apane 'yogazAstra' meM pUrvavartI jainAcAryo ke samAna hI brahmacarya ke sAdhaka ko apanI sAdhanA meM sthira rakhane ke lie, nArInindA kI hai / ve kahate haiM ki striyoM meM svabhAva se hI ca calatA, nirdayatA, aura kuzIlatA ke doSa hote hai / eka bAra samudra kI thAha pAyI jA sakatI hai kintu svabhAva se kuTila, duzcaritra, kAminiyoM meM 1 thAha pAnA kaThina hai" 111 kintu isake AdhAra para yaha mAna lenA ki hemacandra mAtra strI jAti ke Alocaka the galata hI hogA / hemacandra ne nArI jAti kI pratiSThA aura kalyANa ke lie jo mahattvapUrNa kArya kiyA usake kAraNa ve yugoM taka yAda kiye jAye geN| 10 dekheM - mahAvIracaritra (hemacandra) 65-75 (kumAra pAThaka ke sambandha meM mahAvIra kI bhaviSyavANI). 11. yogazAstra 2/84-85

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22 unhoMne kumArapAla ko upadeza dekara vidhavA aura nissantAna striyoM kI sampatti ko rAjyasAt kiye jAne kI krUra prathA ko sampUrNa rAjya meM sadaiva ke lie banda karavAyA aura isa mAdhyama se na kevala nArI jAti ko sampatti parakA adhikAra dilavAyA,13 apitu unakI sAmAjika jIvana meM pratiSThA bhI kI aura anekAneka vidhavAoM ko saMkaTamaya jIvana se ubAra diyA / ataH hama kaha sakate hai ki hemacandra ne nArI ko apanI khoyI huI pratiSThA pradAna kii| prajArakSaka hemacanda -- - hemacandra kI dRSTi meM rAjA kA sabase mahattvapUrNa kartavya apanI prajA ke sukha-du:kha kA dhyAna rakhanA hai / hemacandra rAjaguru hokara janasAdhAraNa ke nikaTa samparka meM the| eka samaya ve apane kisI ati nirdhana bhakta ke yahA~ bhikSArtha gaye aura usake yahAM khe sUkhI roTI aura moTA khuradurA kapaDA bhikSA meM prApta kiyA / vahI moTI roTI khAkara aura khuradarA moTA vastra dhAraNa kara hI ve rAjadarabAra phuce| kumArapAlane jaba unheM anyamanaska moTA kapar3A pahane darabAra meM dekhA, to jijJAsA prakaTa kI, ki mujhase kyA koI galatI ho gaI hai| hebhacandrane - kahA-"hama to muni haiM, hamAre lie to sUkhI roTI aura moTA kapar3A hI ucitta hai / kiMtu jisa rAjA ke rAjya meM prajA ko itanA kaSTamaya jIvana bitAnA hotA hai| vaha rAjA apane prajAdharma kA pAlaka to nahIM kahA jA sakatA / aisA rAjA narakesarI hone ke sthAna para narakezvarI hI hotA hai| eka aura apAra svarNa -rAzi aura dUsarI ora tana Dhakane kA kapar3A aura khAne ke lie sUkhI roTI kA abhAva yaha rAjA ke lie ucita nahIM hai / " kahA jAtA hai ki hemacandra ke isa upadeza se prabhAvita ho; rAjA ne Adeza diyA ki nagara meM jo bhI - atyanta garIba loga haiM unako rAjya kI ora se vastra aura khAdha-sAmagrI, pradAna kI jAye / / 3 isa prakAra hama dekhate haiM ki hemacandra yadyapi svaya eka muni kA jIvana jIte the kintu lokamagala aura lokakalyANa ke Ilae tathA nirdhana janatA ke kaSTa dUra karane ke lie ve sadA * tatpara rahate the aura isake lae rAjadarabAra meM bhI apane prabhAva kA prayoga karate the| samAjazAstrI hemacandra svaya muni hote hue bhI hemacandra pArivArika evaM sAmAjika jIvanakI suvyavasthA ke lie sajaga the| ve eka aise AcArya the, jo janasAdhAraNa ke sAmAjika jIvanake utthAna ko bhI dharmAcArya kA Avazyaka kartavya mAnate the| unakI dRSTi meM dhArmika hone kI Avazyaka zata yaha bhI hai ki vyakti eka sabhya samAja ke sadasya ke rUpa meM jInA siikhe| eka acchA nAgarika honA dhArmika jIvana meM praveza karane kI Avazyaka bhUmikA hai| apane grantha 'yogazAstra' meM unhoMne spaSTa rUpa se yaha ullekha kiyA hai ki zrAvakadharma kA anusaraNa karane ke pUrva vyakti eka acche nAgarika kA jIvana jInA sIkhe / unhoMne aise 35-guNoM kA nideza diyA hai, jinakA pAlana eka acche nAgarika ke lie Avazyaka rUpa se vAMchanIya hai| ve likhate haiM ki12. hemacandrAca ya (pa. begharadAsa dozI) pR. 77 13. dekhe-hemacandrAcArya (pa. begharadAsa dozI) pR. 101-104 101104

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1-nyAyapUrvaka dhana-sampatti ko arjita karanevAlA, 2-sAmAnya ziSTAcAra kA pAlana karane vAlA. 3-samAna kula aura zIla vAlI anya gotra kI kanyA se vivAha ba.rane vAlA, 4-pApabhIrU, 5-prasiddha dezAcAra kA pAlana karanevAlA, 6-nindA kA tyAgI, 7-aise makAna meM nivAsa karanevAlA, jo na to adhika khulA ho na ati gupta. 8 sadAcArI vyaktiyoM ke satsaMga meM rahanevAlA, 9-mAtA-pitA kI sevA karanevAlA, 10-azAnta tathA upadrava yukta satsaMgasthAna ko tyAga denevAlA, 11-nindanIya kArya meM pravRtti na karanevAlA, 12-Aya ke anusAra vyaya karane vAlA, 13-sAmAjika pratiSThA evaM samRddhi anusAra vastra dhAraNa karanevAlA, 14buddhi ke ATha guNoM se yukta, 15 sadaiva dharmopadeza kA zravaNa karanevAlA, 16-ajIrNa ke samaya bhojana kA tyAga karanevAlA, 17-bhojana ke avasara para svAsthyaprada bhojana karanevAlA, 18-dharma, artha aura kAma ina tInoM vargoM kA paraspara virodha rahita bhAva se sevana karane vAlA, 19-yathAzakti atithi, sAdhu evaM dIna duHkhiyoM kI sevA karanevAlA 20-mithyA-AgrahoM se sadA dUra rahanevAlA, 21-guNoM kA pakSapAtI, 22-niSiddha dezAcAra aura kAlAdhAra kA tyAgI, 23-apane balAbala kA samyagjJAna karanevAlA aura apanA balAbala vicAra kara kArya karane vAlA, 24-vrataniyama meM sthira jJAnI eka vRddha janoM kA pUjaka, 25-apane AzritoM kA pAlanapoSaNa karane vAlA, 26-dIghedazI, 27-vizeSajJa, 28 kRtajJa, 29-lokapriya, 30-lajjAvAna, 31-dayAlu, 32-zAntisvabhAvI,33-paropakAra karane meM tatpara, 34-kAmakrodhAdi antaraga zatruoM para vijaya prApta karanevAlA aura 35-apanI indriyoM ko vaza meM rakhanevAlA vyakti hI gRhastha dharma ke pAlana karane yogya hai / 14. vastutaH isa samagra carcA meM AcArya hemacandra ne eka yogya nAgarika ke sAre kartavyoM - aura dAyitvoM kA saMketa kara hI diyA aura isa prakAra eka aisI jIvanazailI kA nirdeza kiyA hai. jisake AdhAra para sAmaMjasya aura zAntipUrNa samAja kA nirmANa kiyA jA sakatA hai / isase yaha bhI phalita hotA hai ki AcArya sAmAjika aura pArivArika jIvana kI upekSA karake nahIM calate ve use utanA hI mahattva nahIM dete aura yaha mAnate haiM ki dhArmika hone ke lie eka acchA nAgarika honA Avazyaka hai / . . . hemacandra kI sAhitya sAdhanA hemacandra ne gujarAta ko aura bhAratIya saMskRti ko jo mahattvapUrNa avadAna diyA hai, vaha mukhyarUpa se unakI sAhityika pratibhA ke kAraNa hI hai / inhoMne apanI sahityika pratibhA ke bala para hI vividha vidyAoM meM grantha kI racanA kii| jahA~ eka ora unhoMne abhidhAna-cintAmaNi, anekArtha saMgraha, nighaMTukoSa, aura dezInAmamAlA jaise zabdakoSoM kI racanA kI, to vahIM dUsarI ora siddhahemazabdAnuzAsana, liGgAnuzAsana, dhAtupArAyaNa jaise vyAkaraNa grantha bhI race / koza aura vyAkaraNa granthoM ke atirikta hemacandra ne kAvyAnuzAsana jaise jalaMkAragrantha aura chandonuzAsana jese chandazAstra ke grantha kI racanA kI / vizeSatA yaha haiM ki ina 11. yogazAstra 1/47-56 15. dekhe-AcArya hemacandra (vi. bhA. musalagAMvakara) adhyAya 7 . . .

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24 saddhAntika granthoM meM unhoMne saMskRta bhASA ke sAtha-sAtha prAkata aura apabhraza ke upekSita / vyAkaraNa kI bhI carcA kii| ina siddhAntoM ke prAyogikapakSa ke liye unhoMne sAMskata-prAkata . meM vyAzraya jaise mahAkAvya kI racanA kI hai| hemacandra mAtra sAhitya ke hI vidvAna nahIM the apitu dharma aura darzana ke kSetra meM bhI unakI gati nidhi thI / darzana ke kSetra meM unhoMne anyayAgavyavacchedadvAtriMzikA, ayogavyavacchedvAtriMzikA aura pramANamImAMsA jaise praur3ha grantha race to dharma ke kSetra meM yogazAstra jaise sAdhanApradhAna grantha kI bhI racanA kii| kathA sAhitya meM unake dvArA racita triSaSThizalAkApuruSacarita kA apanA viziSTa mahattva hai| hemacandra ne sAhitya, kAvya, dharma aura darzana jisa kisI vidyA ko apanAyA use eka pUrNatA pradAna kI hai / unakI isa vipula sAhityasarjanA kA hI pariNAma thA ki unheM kalikAlasarvajJa kI Adhi pradAna kI gyii| - aba sAhitya ke kSetra meM macandra ke avadAna ko samajhane ke lie unake dvArA racita granthoM kA kiMcit mUlyAMkana karanA hogA / yadyapi hemacandra ke pUrva vyAkaraNa ke kSetra meM .. pANinIya vyAkaraNa kA apanA mahattva thA / usa para aneka vRttiyAM aura bhASya likhe gaye / / phira bhI vaha vidyArthiyoM ke kiye durbodha hI thaa| vyAkaraNa ke adhyayana eva' adhyApana kI naI, sahaja evaM bodhagamya praNAlI meM janma dene kA zreya hemacandra ko haiM / yaha hemacandra kA / hI prabhAva thA ki paravatI kAla meM brAhmaNa paramparA meM isI paddhati ko AdhAra banAkara grantha likhe gaye aura pANinI ke aSTAdhyAyI kI praNAlI paThana-pAThana se dhIre-dhIre upekSita ho gayI / hemacandra ke vyAkaraNa kI eka vizeSatA to yaha hai ki AcArya ne svayaM usakI vRtti meM katipaya zikSA sUtroM ko udhRta kiyA hai| unake vyAkaraNa kI dUsarI vizeSatA yaha hai ki uname saMskRta ke sAtha-sAtha prAkRta ke vyAkaraNa bhI diye gaye haiN| vyAkaraNa ke samAna hI unake kozagrantha, kAvyAnuzAsama aura chadAnuzAsana jaise sAhityika siddhAnta grantha bhI apanA mahattva rakhate haiN| triSaSTizalAkApuruSacarita aura pariziSTipatra ke rUpa meM unhoMne jainadharma kI paurANika aura aitihAsika sAmagrI kA jo sAMkalana kiyA hai, vaha bhI nizcaya hI mahasvapUrNa hai| yahAM unakI yogazAstra, pramANamImAMsA Adi sabhI kRtiyoM kA mUlyAMkana bhI sambhava nahIM / kintu paravartI sAhityakAroM dvArA kiyA gayA unakA anukaraNa isa bAta ko siddha karatA hai ki unakI pratibhA se na kevala unakA ziSyamaDala apitu paravartI jaina yA jaine tara vedvAna bhI prabhAvita hue / muni zrI puNya vejayajI ne hemacandra kI samana katiyoM kA. . jo ilokaparimANa diyA hai, usase patA lagatA hai ki unhoMne lagabhaga do lAkha ilokaparimANa sAhitya kI racanA kI hai. o unakI sarjanadharmitA ke mahattva ko spaSTa karatI hai| sAdhaka hemacandra hame yaha nahIM bhUlanA cAhie ki eka mahAna sAhityakAra aura prabhAvazAlI rAjaguru hote hue bhI mUlataH hemacandra eka AdhyAtmika sAdhaka the / yadyapi hemacandra kA adhikAMza jIvana sAhitya sRjanA ke sAtha sAtha gujarAta meM jainadharma ke pracAra-prasAra tathA vahAM kI rAjanIti meM apane prabhAva ko yathAvat banAe rakhane meM bItA, kintu kAlAntara meM guru se.

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25 ulahanA pAkara hemacandra kI prasupta AdhyAtmaniSThA puna: jAgRta ho gaI thI / kumArapAla ne jaba hemacandra se apanI kIrti kA amara karane kA upAya pUchA to unhoMne do upAya batAe (1) somanAtha ke maMdira kA jIrNoddhAra aura (2) samasta deza ko RNamukta karake vikramAditya ke samAna apanA saMvat calAnA / kumArapAla ko dUsarA upAya adhika upayukta lagA, kintu samasta deza ko RNamukta karane ke lie jitane dhana kI AvazyakatA thI, utanA usake pAsa nahIM thA. ata: usane guru hemacandra se dhana prApti kA upAya pUchA / isa samasyA ke samAdhAna hetu yaha upAya socA gayA ki hemacandra ke guru devacadransUri ko pATana bulavAyA jAe aura unheM jo svarNasiddhi vidyA prApta hai usake dvArA apAra svarNa rAzi prApta karake samasta prajA ko RNamukta kiyA jAe / rAjA, apane priya ziSya hemacandra aura pATana ke zAvakoM ke Agraha para devacandrasUri pATaNa Ae, kintu jaba unheM apane pATaNa bulAe jAne ke uddezya kA patA calA to, na kevala ve pATaNa se prasthAna kara gae apitu unhoMne apane ziSya ko AdhyAtma sAdhanA se vimukha ho lokeSaNA meM par3ane kA ulAhanA bhI diyA aura kahA ki laukika pratiSThA arjita karane kI apekSA paralaukika pratiSThA ke lie bhI kucha prayatna kro| jaimadharma kI aisI prabhAvanA bhI jisake kAraNa tumhArA apanA AdhyAtmika vikAsa hI ku Thita ho jAe tumhAre lie kisa kAma kI ? kahA jAtA hai ki guru ke isa ulahane se hemacandra ko apanI mithyA mahattvAkAMkSA kA bodha huA aura ve antarmukha ho AdhyAtma sAdhanA kI ora prerita hue 116 ve yaha vicAra karane lage ki maiMne lokeSaNA meM par3akara na kevala apane Apako sAdhanA se vimukha kiyA apitu guru kI sAdhanA meM bhI vidhana DAlA / pazcAttApa kI yaha pIDA hemacandrakI AtmA ko bArabAra kacoTatI rahI, jo isa tathya kI sUcaka hai ki hemacandra mAtra sAhityakAra yA rAjaguru hI nahIM the apitu AdhyAtmika sAdhaka bhI the| vastutaH hemacandra kA vyaktitva itanA vyApaka aura mahAna hai ki use samagrataH zabdoM kI sImA meM bA~dha pAnA sambhava nahIM hai / mAtra yahI nahIM usa yuga meM rahakara unhoMne .' jo kucha socA aura kahA thA vaha Aja bhI prAsa'gika hai / kAza hama unake mahAna vyaktitva se preraNA lekara hiMsA, vaimanasya, sagharSa kI vartamAna trAsadI se bhArata ko bacA sake / 16. hemacandrAcArya (pa. vecaradAsa dozI) pR. 13-178

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ACARYA HEMACANDRA-SELECT BIBLIOGRAPHY In preparing the Bibliography the facilites available at the libraries attached to the Lalbhai Dalpatbhai Institute of Indology, Gujarat Vidyapeetha and B. J. Institute of Learning and Research have been used. Each entry includes available information about the title,commentator, editor, translator, place of publication, publisher, year, edition and series. Where information about editor and translator is not mentioned on the title page of the book, it is taken either from the overflow pages or from other sources. Entries have been arranged in alphabetical order chronologicaly. This bibliography does not claim to be exhaustive. Readers are requested to draw our attention to any omitions so that they could be incorporated in subsiquent edition. Abbreviations : Bd. - Editor Eng. - English Guj. - Gujarati Pt. - Pandit Rev. - Revised Tr. - Translator * Vols. - Volumes

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1. Anekartha Samgraha Namakosa 1 Banaras : Chaukhamba Sanskrit Series Office, 1895. (Haridas Sanskrit Granthamala) (Kashi Sanskrit Series Pustakmala; 68 (Kosa Vibhaga (2)). EL 2 Ed:/Pt. Shivadatta and Kashinath Panduranga Parab. - Mumbai, Nirnyasagar Press, 1896 3 Kairavakar Kaumudi tika. Mahendrasurishvar. Ed./Jinendravijayagani. 1. Ed.-Lakhabaval : Harshapushpamrut Jain Granthamala, 1972, 1980. 2. Vols. : (Harshapushpamruta Jain Granthmala; 56, 91). 3 Ed. / Jayantavijayaji [ ]: Sheth Premchand Ratanji and 'Sheth Chandulal Punamchand, 1919. Vol. 2 (Yashovijay Jain Granthmala; 42). 4 Ratnaprabha Vyakhya. Mumbai : Lalchandra Nandalal, 1925. - (Muktikamal Jain Mohapmala; 21). . 5 1. ed.-Mumbai : Samvad Jnana Ratnakar, 1934.... 6 1. Ed. - Surat : Devachandra Lalbhai Jain Pustakoddhar Fund, 1946. - (Devachandra Lalbhai Jain Pustakoddhar Fund; 92) with Linganushashana. 7 With Abhidhana Samgraha. Mumbai: Nirnaya Sagar Press, 1952. 8 Vivechak Vijayakastur Suri. Ahmedabad : Jashwant Girdhar, 1957. 9 Hindi Vyakhya/Shastri Hargo vind. 1. Ed.-Varanasi : Chaukhamba Vidyabhavan, 1964. 4 Guj. tr. / Vijaya Jinendrasurisvar 1. Ed. - Lakhabaval : Harshapushpamrut Jain Granthamala, 1987. (Harshapushpamrut Jain Granthmala; 167), 5 With Abhidhanasamgraha Ed./V. Upadhyay Delhi : S. N. Publications, 1981 10 2. Abhidhana Cintamani Ed., Guj. tr./Vijayakasturasuri. 2. Ed. - Surat : Vijayanemi Vijnankastursuri Jnanmandir, 1973. 1 Bhavnagar : Prasarak Sabha, 1900 11 2 Tika / Swopajna Ed. / Pt. Hargovindadasa and Pt. Bechardasa.- Bhavnagar : Nathalal Laxmichand Vakil, 1914. Vol. 1 (Yashovijayaji Jain Granthmala; 41). Tika/Swopajna. Ed. / Hemachandra Vijayagani. Ahmedabad : Jain Sahitya Vardhaka Sabha, 1976.-(Vrudhdhi-Nemi-Amruta Granthmala; 72).

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29 12 With Abhidhana Samgraha. Ed./V. Upadhyay. Delhi : S. N. Publications, 1981. 6 Syadvadamanjari/Mallisenasuri Ed./Motilal Ladhaji. Poona : Motilal Ladhaji, 1925. (Aarhat Mata Prabhakarasya trutiya Mayukha). 3. Anyayoga-Vyaccheda--Dvatrimsika. . 7 Bikaner : Bherodan Jethamal Sethia 1926. (Sethiya Jain Granthamalala; 71). 8 1 Syadvada Manjari Tika/Malli- sena Suri. Ed./Damodarlal Goswami. Kashi : Babu Haridas Gupta, 1900. (Chaukhamba Sanskrit Gran thmala; 9). 2 Syadvada-manjari-tika/Malli senasuri. Guj. tr./Shrayak Hiralal V. Hansaraj. Jamnagar : Hiralal V. Hansaraj, 1903. Syadvadmanjari/Mallisenasuri. Ed./Anandashankar B. Dhruva. 1. Ed. - Poona : Bhandarkar Oriental Research Institute 1933. (Bombay Sanskrit and Prakrit Series; 83). 3 Syadvadmanjari / Mallisenasuri. Hindi bhasatika / Jawaharlal Shastri. Mumbai : Paramashruta Prabhavaka Mandal, 1910. (Raychandra Jain Shastramala; 11, 12). 9 Syadvadmanjari/Mallisenasuri. Hindi tr./Jagadishchandra Jain. Mumbai : Paramshruta Prabhavak Mandal, 1935. (Raychandra Jain Shastramala; 12). 10 Syadvadmanjari/Mallisenasusi. Ed./Pt. Hargovindadasa, Pt. Bechardasa. Varanasi : Harshachandra Bhurabhai, 1911. (Yashovijay Jain Granthamala; 30). Syadvadmanjaritika/Mallisenasurl. Guj. tr./Sulochanasri.". 1: Ed.-Bhavnagar : Jain Atmananda Sabha, 1968. (Atmananda Jain Gujarati Granthmala; 98.) 5 Syadvadamanjari Uddhruta Avacuri. 1. Ed. - Ahmedabad : Balabhai Mulachand, 1924. (Satyavijay Jain Granthamala; 4). 4. Arhannama Samuccaya 1 (With Guj. meaning). Comp./Kuvarji Anandaji. . Bhavnagar Jaindharma Prasarak Sabha, 1939.

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