Sambodhi 1989 Vol 16

Author(s): Ramesh S Betai, Yajneshwar S Shastri
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/520766/1

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SAMBO DHI WA Vol. 16 1989 DR. S. RADHAKRISHNAN BIRTH CENTENARY SPECIAL ISSUE EDITORS: Dr. Ramesh S. Betai Dr. Yajneshwar S. Shastri V L. D. INSTITUTE OF INDOLOGY, AHMEDABAD 1991

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Vol. XVI SAMBOO HI DR. S. RADHAKRISHNAN BIRTH CENTENARY SPECIAL ISSUE EDITORS: Dr. Ramesh S. Betai Dr. Yajneshvar S. Shastri lAla MITATO POS ahamadAbAda L. D. INSTITUTE OF INDOLOGY, AHMEDABAD 1989

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Published by Ramesh S. Betai Acting Director L. D. Institute of Indology Ahmedabad-9 and Printed by KRISHNA PRINTERY 966, Naranpura Old Village Ahmedabad-380 013 Price: Rupees 50-00 FR1348 36 22233395 LD INSTITUTE Revised Price. 65 Rs.

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CONTENTS 1. The Bhagavadgit and Dr. Radhakrishnan 2. Social Philosophy of Dr. Radhakrishnan 3. Reason and Intuition in Dr. Radhakrishnan's Philosophy 4. Dr. Radhakrishnan on the Philosophy of the Upanisads 8. Being and Differance-Radhakrishnan and Derrida 5. Radhakrishnan and Christianity 6. Dr. Radhakrishnan on "Kalki or Future of Civilization" 7. An Appreciation of Radhakrishnan's Trans- Jag Mohan lation of "The Bhagvadgita" 9. Dr. Radhakrishnan on Buddhism: a Glance 10. Compatibility of Radhakrishnan's Metaphysics with his Epistemology and Ethics 1. bhAratIya ghananA marmajJa-Do. rAdhAkRSNana 2. pravatamAna zikSaNanI samasyAonA saMdarbhamAM rAdhAkRSNananA ciMtananI prastutatA - 3. Radhakrishnan-Bibliography 4. jinavijaya vAGamayaci Other Articles 1. Jayanta on the Buddhist Definition of Perception 2. Doctrine of Maya-A Critical Study Dr. G. K. Bhat Dr. H. M. Joshi Prof. C. V. Raval 4. dohA pAhuDa Dr. R. S. Betai Dr. Bharati Savan Dr. R. S. Betai M. V. Baxi S. G. Kantawala Dr. J. A. Yajnik sI. vI. rAvala DaoN. bhAvanA trivatI Nagin J. Shah Dr. Yajneshwar S. Shastri 3, AcArya zrI hemacandakA prAkRta vyAkaraNa aura ardhamAgadhI DaoN. ke. Ara. candra bhASA- eka samIkSA 'pA. 2. ma. zAha 11 30 41 1 58 84 89 Comp. Saloni Joshi 33 sapA. salonI jodhI 39 108 120 128 1120 3 18 42

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EDITORIAL It is with great pleasure that we publish Vol-XVI of our Journal 'Sambodhi' as a special volume entitled "Dr. S. Radhakrishnan Birtli Centenary Special Volume" that was planned during the Birth centenary year of the great scholar and pundit who was rightly adjudged as a special Ambassador of Indian philosophy, Religions and culture to the world. We are happy that the contributors deal with several facets of the scholastic personality of the ideal scholar and philosopher of Himalayan heights that Dr. Radhakrishnan was. We are sorry that some of the faccts of his contribution could not be included in this volume because some invitees could not prepare their Papers in time. We are thankful to the local contributors who co-operated by correcting proofs of their own papers. It is sincerely hoped that the world of scholars and interested readers will find some thing positive and original in every paper that is printed in this special Issue. The volume can very well claim to give a correct, precise and clear picture of the grand personality of one of the noblest sons of mother India. Editors Our Contributors in this Special Volume 1. Dr. G. K. Bhat (Late) Former Professor of Sanskrit in Maharashtra Government and former Director, Bhandarkar Oriental Research Institute, Pune. 2. Dr. H. M. Joshi Prof. of Philosophy, M. S. University, Baroda. 3. Prof. C. V. Raval Prof. of Philosophy (Retd.), Gujarat Government Service. 4. Dr. R. S. Betai Former Director, Institute of Indology, Dwarka. At Present, Hon. Professor and Director-in-charge, L. D. Institute of Indology, Ahmedabad.

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5. Dr. Bharati Savan U. G. C. Research Awardee 6. Shri Jag Mohan Executive Secretary, Namedia, New Delhi 7. Dr. M. V. Baxi Prof. of Philosophy and Principal, G. L. S, Arts College, Ahmedabad. 8. Dr. S. G. Kantawala Former Director, Oriental Institute, Baroda and Prof. of Sanskrit (Retd.), M. S. University, Baroda. 9. Dr. J. A. Yajnik Prof. of Philosophy and Director, University School of Psychology, Education and Philosophy, Gujarat University, Ahmedabad. 10. Dr. Bhavana Trivedi Lecturer in Philosophy, Gujarat University, Ahmedabad. 11. Dr. N. J. Shah Reader in Sanskrit, L. D. Institute of Indology, Ahmedabad. 12. Dr. Y. S. Shastri Reader in Philosophy, Gujarat University, Ahmedabad. 13. Dr. K. R. Chandra Reader in Prakrit, Gujarat University, Ahmedabad. 14. Dr. R, M. Shah Lecturer in Prakrit, Gujarat University, Ahmedabad 15. Saloni Joshi Lecturer in Prakrit, L. D. Institute of Indology, Ahmedabad. 16. Dr. Jaydev A. Jani, Sanskrit Dept., M. S. University, Baroda.

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rAdhAkRSNamahaM namAmi.... (zrI sarvapallIpaJcakam / ) DaoN. jayadeva jAnI khristAbdasya vasutrayAruNamite (1888) varSe ca sapTembare mAse jAtamamu suzIlasarala madrAsarAjyAruNam / rasyantAM mama vAgvilAsavibhavA madrAsasAthI kara' rAdhAkRSNamaha namAmi satataM vidvadvilAsAmbudhim / / 1 / / AryAvata nivAsinAM nirupamA rAjatprabhAM saskRti prANAnte'pi na yo'tyajat samavahad gaNa sammAnataH / svAcAreNa sa zikSakaH samabhavat zrIsarvapallImuda rAdhAkRSNamahauM namAmi satata vidvapriya jJAninam // 2 // dharmANAmudadhi pravizya satala saMzodhya sArasvata sagRhyA''tatatattvaratnanicaya saMgrathya sasthApakam / saMgha zuddhadhiya ca' sarvasukhadaM vidvatpuraHsthApaka rAdhAkRSNamaha namAmi satata' prAcInatAsaMpriyam / / 7 / / yasyA'bhUcca niyuktireva vidite deze'tisauhArdite sovyete * sarase samRddhijanake sanmitratApAdake / ta tatrA'virata svazuddhamatidaM dezapriya zArada rAdhAkRSNamaha namAmi satata zAntipriya saMskRtam // 4 // yo'smAka gaNatantrazAsanadhurAM zAntyA samatvena ca varSANAM daza coparASTrapatirityAkhyAM dadhAra sthitim / varSANAM daza so'tha rASTrapatirityeva prasiddhizca taM rAdhAkRSNamaha namAmi satataM deze videze priyam / / 5 / / * The Soviet Union

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THE BHAGAVADGITA AND DR. RADHAKRISHNAN 11 Dr. G. K. Bhat If the Gita takes the pride of place for man seeking a way towards betterment of human life, so does Dr. Radhakrishnan for thinkers in the east and the west, and especially for Indians. An Indian of remarkable pre-eminence, an intellectual politician, who rose to the rank of President of India, a life-long Bhasyakara of Indian philosophy and religion, an independent thinkcr and a philosopher in his own right, Dr. Radhakrishnan could well be described as a sage of the twentieth century. Being also a Sanskritist, it would be interesting to sce how Dr. Radhakrishnan looks upon the Gita and what it signifies, according to him, for mankind. Dr, Radhakrishnan's views on the Gita are expressed in his monumental volume on Indian Philosophy, and more elaborately, along with an English translation and notes, in his text-edition of the Gila (George Allen and Unwin Ltd., Great Britain), which was first published in 1948 and has been reprinted several times. There is no dearth of books on the Gita, both of the text-interpretative type and of discursive type, and in several languages beginning with the Sanskrit down to the present-day languages of India and of several other countries. The comman man worships the Gita as a Divine Mother, and accepts her teaching as the nectar of milk, milked for him by the Divine Krsna from the cow of the Upanisads. The intelligent man cqually revers the Gita, but is sometimes puzzled by the inconsistent or conflicting statements found in the Text, and then chooses to follow the lead of some Acarya, Bhasyakara or Interpreter. The scholar, with due reverence and devotion to this unique Text, enters still into a search for the original Gita and attempts to seek an explanation for the apparent contradictions and the mixture of diverse thought-currents that seem to exist in the Gita and that his intellectual approach refuses to slur over by a mere feeling of devotion. But then, we have several different views, and interpretations of the Gita from the old tradition of Sanskrit Bhasyakaras like Sankaracarya, through Saint-philosophers like jnanesvara, down to modern thinkers like Tilak or Mahatma Gandhi. Such a diversity of views among the intellectuals is a little bewildering to the common, intelligent man of the world, although it may not affect any one's,

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including that of the intellectuals and the scholars, feeling of reverence for and devotion to this unique Text. What is Dr. Radhakrishnan's approach to this basic situation ? In the first place, it is necessary to acknowledge, both in an academic and intellectual way, the chroonological position that the Gita takes in the evolution of Indian thought, philosophical and religious. D. Radhakrishnan points out that, "The Bhagavadgita is later than the great movement represented by the early Upanisads and earlier than the period of the development of the philosophic systems and their formulation in sutras. From its archaic constructions and internal references, we may infer that it is definitely a work of the pre-Christian era. (fifth Century B. C.)....." (Text ed. Intr. p. 14). It is clear, then that the Gita cannot be read as an exposition of 3. particular system of thought, nor can a philosophic system be imposed on it. The colophon at the end of cvery chapter indicates that thic Gita is both metaphysics and ethics-brahmavidya and yogas listra, "the science of reality and the art of union with reality." But the teaching of the Gita is not presented as a metaphysical system tlought out by an individual thinker or school of thinkers. "It is set forth as a tradition which bas emerged from the religious life of mankind". Dr. Radhakrishnan tells us that "the different clements which, at the period of the composition of the Gita, were competing with cach other within the Hindu System, are brought together and integrated into a comprehensive synthesis, free and large, subtle and profound. The teacher refines and reconciles the different currents of thought, the Vedic cult of sacrifice, the Upanisad teaching of the transcendent Brahman, the Bhagavata theism and tender piety, the Samkhya dualism and the yoga meditation." (Ibid., pp. 13-14). In other words, the teacher of the Gita is a profound seer who sees truth in its many-sidedness and believes in its saving power. The Gita, thus, "represents not any Sect of Hinduism but Hinduism as a whole, not merely Hinduism but religion as such, in its universality, without limit of time or space, embracing with its synthesis the whole gamut of the human spirit, from the crude fetishism of the savage to the creative affirmations of the saint." (Ibid., p. 12) 'Understood in this light and on this chronological background, the scholarly attempts to discover the old and the new in the Gita, the so

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called revision of the Gita by the doctrines of a particular system of thought, would appear to be not only irrelevant to the basic purpose of the Gita but merely intellectual exercises. For, if any mingling of the thought-currents of the day was to be done, and a refined, integrated synthesis was to be worked out, it was done already by the author of the Gita. This should also mean that we must accept tlic Gita as it is, as a whole, as "an organic unity" which draws and synthesises all the living elements of Hindu life and thought. By its official designation, the Gita is called an Upadisad, because that body of literature is its main inspiration. But the Gita also accepts the assumptions which are a part of the tradition of past generations and embedded in the language it employs." As a result, "the fratricidal struggle is made thic occasion for the development of the spiritual message based on the ancient wisdom prajna purani, of the Upanisads" (Ibid; p. 13). Viewed thus, it would be clear, again, that the Mahabharata context, the dialogue pattern, the lack of a coherent systematic development of thought as in a mctapliysical essay, the rambling discussion and repetitions and the archaic language too are all elements of the composition of the Gita and must be treated as such. It is futile to criticise these elements, complain about them, or feel that the Gita presents, occasionally, a jumble of unwarranted beliefs and profound truths. Dr. Radhakrishnan says that the different opinions about the teaching of the Gita seem to arise from the fact that in the Giti are united currents of philosophical and religious thought dillused along many and devions courses. Many apparently conflicting beliefs are worked into a simple unity to meet the needs of the time in the truc Hindu spirit, that over all of them broods the grace of God." (Ibid., p. 15). Whether the Gita succcds in this or not is a matter for individual opinion. But the Indian tradition has always felt", Dr. Radhakrishnan tells us, "that the apparently incogruous clements were fused together in the mind of the author and that the brilliant synthesis he suggests and illuminates, though he does not argue and prove it in detail, fosters the true life of the spirit". (ibid., p. 15). Il, intellectually speaking, the Gitais brahmavidya and yogasastra rolled into one, it follows that the Gita is concerned with the science of reality on the one hand, and with the art of linking the individual with reality, on the other. The first of these concerns, namely of the science of reality, the Giti tackles in the upanisadic spirit by asserting the supreme, transcendental reality of Brahman and the immortality of the soul. The nature of Brahman and Atman is described here in terms and language of the Upanisads. But the aim of the Gila is not an inquiry into the nature of

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metapliysical reality alonc, and it cannot allow itself to be pre-occupied with it. Its other concern with the need of man would not let it do so. Unless the knowledgc of reality is somehow harnessd to fulfil the practical needs of man in seeking spiritual progress leading to union with reality, knowledge would be divorced from life. The Gita keeps this concern continuonsly before itself. And, at the same time, it does not lose touch with different thoughts and religious beliefs that were assimilated into the stream of tradition. The explanations, the teacher of the Gita gives, are naturally coloured by these concerns and considerations. Thus, while accepting the abstract, transcendental concept of Brahman, the Gita is yet able to accept isvara as the Creator of the universe, as the immanent aspect of reality. The praksti and purusa known to us from the Samkhya system of thought, are similarly accepted and placed below isvara, as the material and living aspects which make up the totality of the universe. The process of evolution and the operation of three gunas whichi characterizes and diversifies the evolutionary products are accommodated in the explanation of creation. All this, however, is kept free of doctrinaire insistence and fluid. The intimate relation between Brahman-isvara and the soul, for instance, is emphasised by describing the latter as a part and parcel of the Divine, without any formulation as in the Vedantic systems of thought. In fact, the terminology that the Gita uses does not possess that precise connotation which it acquired in the various systems of thought. At the same time, the Gita's presentation looks like a meeting place of familiar thoughts and ideas, so that it has the effect of not disturbing any mind drawing from any tradition or culture. Thus, while condemning the Vedas for their materialistic outlook, the Gita accepts the principle of yajna as an act of surrender of the lower in the interests of the higher, giving it the context of life's activities. The Gita's god is Vasudeva-Srikrsna. He is Brahman. But the Gita is prepared to accommodate any kind of god, even of lower or savage order. It only emphasises in principle that the imprint of divinity is scattered at large in the universe (vibhuti), and the truth is that the many-sidedness of the universe is derived from the One; the One is in the many; and the many are in the One; 'woven like a string of beads in a thread'. This knowledge of reality is vouchsafed by the Gita through the exposition of jnana and vijnana and its direct impact is conveyed by the vision of the visvarupa. The other concern of the Gita is with the art of union with reality, with the integration of the individual with spiritual truth. In this regard, Dr. Radhakrishnan points out that "the truths of spirit can be apprehended only by those who prepare themselves for their reception by

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rigorous discipline. We must cleanse the mind of all distraction and purge the heart from all corruption, to acquire spiritual wisdom". (Ibid., p. 12.) There is no doubt that the yoga discipline that thc Gita speaks of becomes relevant in this context as a systematic mode of cleansing the body and the mind, acquiring a control of the senses, achieving mental concentration and a state of samadhi in which there is a perception of reality. It is evident that the author of the Gita uses the (Patanjala) yogasastra for this purpose and finds a valid place for it in the life of man. But before man gets spiritual-minded and starts preparing himself for receiving the truths of spirit, he has to live his common life and confront the day-to-day situations. He has to act, and accept the consequences of his actions, whatever they may be. This is the problem of the common man. The world in which man lives is a staggering reality to him, which he cannot suppress or deny. The question is whether this is a different order of reality from the order of spiritual truth. And a further question is if the two orders are different, are they related ? In the language of philosophy the two orders of reality are called transcendental and empirical. The direction of philosophical thought has generally been towards regarding the enpirical order as on a lower level. sometimes as an impediment to progress to the higher order of the spirit. A school of thought came near dismissing the empirical order as an illusion treating it, at least, as not worthy of the name of reality in relation to the transcendental order. Such a philosophical attitude, however valid. is not likely to help man much in solving his practical problems of life. The greatness of the Gita as a gospel of life is bound to be universally felt in this particular context. The Gita does not connive at such situations as life poses. In fact, the opening section of the Gita raises the question of the problem of human action. Arjuna stands as representative of humanity who is completely baffled and bewildered by the problem of his duty. In the first few chapters the teacher of the Gita provides an answer to the question of man's duty and action. The answer is, of course, well-known. What is worthy of note is the combination of the pragmatic conception of action and the doctrine of devotion that is brought to bear on this problem. In recognising karman as the very life of the universe, the cause of its continuity and functioning, the Gita not only accepts the necessity of action but also the reality of the universe which is operated by action. The talk of renouncing karman is, therefore, idle; for, it means only substitution of one action by another kind of action. If renunciation is necessary, it must come

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from within. It is on these lines that the Gita develops its philosophy of karmayoga, which has the soundness of scientific thinking and the validity of practical utilization. The discovery of the Gita is that the desire to get returns from the action done, and not the action itself, is man's enemy that chains him down to a low life. The conquest of such desire and performance of action without expectation of any reward or profit liberate man from the bondage of life. In addition, when actions are further done as a dedication to God, considering oneself as an instrument through whom God has chosen to work, one reaches the vicinity of God Himself. The answer that the Gita gives to the problem of action and right conduct is "the traditional answer of Hindu religion", but we cannot miss the new emphasis in the Gita's statement. Dr. Radhakrishnan says: "The whole setting of the Gita points out that it is an exhortation to action. Work is inevitable till we attain spiritual] freedom. We have to work for the sake of freedom, and when we attain it, we have to work as instruments of the divine." (Indian Philosophy, Vol. I, p. 568). In other words, "the truc ideal is lokasarigraha, or the solidarity of the world. The spirit of the whole works in the world. The good man should co-operate with it and aim at the welfare of the world..... The best people have the largest burdens to bear". (Ibid., p. 567). Dr. Radhakrishnan, thus, sces in the Gita's exposition of karman a close relation between the transcendental and empirical orders of reality. According to the Gita, the two orders cannot be divorced. To do so would be to divide man into outer desire and inner quality, and to violate the integrity of human life. "Good work is that which helps us to the liberation of the individual and the perfection of spirit. Right conduct is whatever expresses our real unity with God, man, and nature; wrong conduct is whatever does not bring out this essential structure of reality". (Indian Philosophy, Vol. I, p. 566). Of course, the common man needs help to work his way to the reality of union with the spirit. It is here that right action, yogic discipline and religious devotion help him. But once he is liberated, has attained unity with the supreme self, his contact or responsibility with the world does not really end. While the philosophical ideal of moksa and the infinite destiny of the individual apart from human society must be recognised, the insistence of the Gita on social duties and obligations has also to be recognised. And it means that the ascetic ideal of the sainyasin is not favoured by the Gita.

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7 Dr. Radhakrishnan says: "He (the sanyasin) may be aloof from society; yet he has compassion for all. Mahadeva, the ideal ascetic, seated in the Himalayan snows, readily drinks poison for the saving of humanity". (Indian Philosophy, Vol. I, p. 580). "Every scripture", says Dr. Radhakrishnan, "has two sides, one temporary and perishable, belonging to the ideas of the people of the period and the country in which it is produced, and imperishable, and applicable to all ages and countries". (Preface, Text ed, p. 5). The way the Gita touches and solves problems which confront man as an individual and as a member of the society of the world, makes it a valid text for humanity. Its direction towards spiritual religion, without obliterating the necessities of human life, makes it a scripture worthy of man's respect and reverence. Dr. Radhakrishnan is, therefore, inclined to look on the Gita mainly as a theistic scripture that attempts to integrate the two orders of reality and help man to find his place in the scheme of the universe and with the Supreme Spirit. "For the Gia", Dr. Radhakrishnan says, "the world is the scene of an active struggle between good and evil in which God is deeply interested. He pours out his wealth of love in helping man to resist all that makes for error, ugliness and evil.. The Gita is interested in the process of redeeming the world", (Text ed., Intr. pp, 25, 26). Apart from its metaphysical and ethical value, the Gita gives a religion to man. Dr. Radhakrishnan writes: "The chief problem facing us today is the reconciliation of mankind. The Git is specially suited for the purpose, as it attempts to reconcile varied and apparently antithetical forms of the religious consciousness and emphasises the root conceptions of religion which are neither ancient nor modern but eternal and belong to the very flesh of humanity, past, present and future". (Preface, Text ed., p. 6) Tradition recognises intellectual inquiry, strenuous self-sacrifice, fervent devotion, ceremonial observance and yogic exercises as means of access to the divine. Dr. Radhakrishnan points out that, "Man is a complex of reason, will, and emotion, and so seeks the true delight of his being through all these". (Indian Philosophy, Vol, I. p. 553). The beauty is that the Gita recognises that different men are led to the spiritual vision by different approaches; it synthesises them therefore, and believes in the effectiveness of a combined attack". "The harmonising ideal which all

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8 these different methods have in view is the increasing solidarity of the individual with the universe presided over by Purusottama." (Ibid., p. 554). Dr. Radhakrisluran adopts the text followed by Sankara "as it is the oldest extant commentary on the poem". His translation is accurate and faithful. In his notes he calls attention to different interpretations on controversial verses, without taking any special positions. Yet his explanations of some of the concepts in the Gita are very illuminating. For example lokasaritgraha (BG. III, 20) according to liim "stands for the unity of the world, the inter-connectedness of society". He adds, "If the world is not to sink into a condition of physical misery and moral degradation, if the common life is to be decent and dignificd, religious ethics must control social actions. The aim of religion is to spiritualize society, to establish a brotherhood on carth. We must be inspired by the hope of embodying ideals in earthly institutions. When the Indian world lost its youth, it tended to become other-worldly. In a tired age we adopt the gospel of renunciation and endurance. In an age af hope and energy we emphasize active service in the world and the saving of civilizativ". (Text ed., Notes, pp, 139-140). Similarly, commenting ou the concept of avatars (BG. IV. 7-9), Dr. Radhakrishnan first points out that "Dharma literally means mode of being. So long as our conduct is in conformity with our essential nature, we are acting in the right way. Adharma is n011-conformity to our nature". "Avatara is the descent of the Divine into the human world", and the cosmic function of the avatara is to point out "the way by which men can rise from their animal to a spiritual mode of existence by providing us with an example of spiritual life. The Divine nature is not seen in the incarnation in its naked splendour'. ." The lives of the avataras "dramatize for us the essential constituents of human life ascending to the fulfilment of its destiny". (ibid., pp. 155, 156). In explaining the verse na buddhibhedam janayed ajnanam..(BG. III, 26). Dr. Radhakrishnan directs spiritual and social workers not to disturb the simple beliefs of the illiterate or common people, their innocent joys, feasts and festivals, and religious devotion of any kind, The elements of duty, sacrifice and love are the foundation of religion. In the lower forins, they are mere symbols; but they are vital to those who believe in them. They become intolerable only if they are imposed on those who cannot accept them and when they are suggested to be absolute and final forms of human thought. Till then, we must approach the followers of simple faith with respect and love and not disturb them heedlessly. The Hindu pantheon presents ant immense synthesis by accomodating gods of all kinds and of diverse groups. (see, Text ed., Notes, pp. 142-143.)

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It has been said about Dr. Radhakrishnan that he was essentially a philosopher of life. To him thought was meaningless unless it was related to life. He is grieved to find that, "We are taught to fly in the air like birds, and to swim in the water like fishes, but how to live on the earth like men we do not know". For him service is prayer. "We worship the creator by working for a new creation, a new society". It should not be surprising therefore that Dr. Radhakrishnan should find the Gita to be after his own heart. In the true spirit of the Gita his exposition of its teaching is broad-based, aiming at the essential harmony, and emphasising all that is significant for man's understanding of the true religion of the spirit that lifts him up to Divine height. It is in this sense that Dr. Radhakrishnan stands by and for the Gita,

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SOCIAL PHILOSOPHY OF DR. RADHAKRISHNANT Dr. H. M. Joshi In contemporary Indian philosopliy Hinduism and Indian traditional beliefs came under critical review. Thinkers such as Mahatma Gandhi, Sri Aurobindo, Tagore and Radhakrishnan have elaborately dealt with the principles of Hinduism and traditional features in their several writings and books. Among such principles of Hinduism are casteism, four Purusharthas, four Ashiramas, status of women in society, family, monogamy and collective growth of society. The name 'Hindu' is a product of historical happening. It is the Indian cultural development and progress since the times of Rigveda which influenced the races and racial life in India. During the course of centuries many races lived together and built up certain definite practices-principles of life and thinking, standards of betterment of inner living as well as values which came to be known as 'Hinduism'. Metaphysics of Rigveda is monistic and Idealistic. Radhakrishnan accepts the Monistic nature of Reality and the truth of several Gods as grounded in one Supreme Brahman. Fourfold 'Varna', castes is rooted in Purusha Sukta which is part of Rigveda. The import of 'function', 'Division of work has been understood but the deterioration of the original intention in later times has not been seen through. Under the impact of Brahmanism and its consequent ritualism the main import of Purusha Sukta is lost sight of and distorted. Radhakrishnan does not express this deterioration in clear terms. He, however, takes note of injustice done to flower' class in Hindu society and gross discrimination shown to Sluudras' by the so-called upper class. Radhakrishnan wrote tliree books in succession concerning Hinduism and related social issues of casteism and women. They are, (i) Hindu View of Life, (ii) Eastern Religions and Western Thought and (iii) - Relligion and Society. "Hindu View of Life' are his Upton Lectures delivered at Oxford in 1926. In this book Radhakrishnan attempts to defend caste-system in Flindu Religion. Caste-system is the result of care. ful and dyuamic thought of the Hindu mind. It is not only the device of the division of labour but it was the arrangement of inward and outward flow of persons and races in India. In the second book 'Estern Religions and Western Thouglit' Radhakrishnan appears to think caste as result of

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'class' division between 'twice-bora' and the opposite Shudra. It is in Religion and Society that Radhakrishnan offers a liberal interpretation and advocates change in psychological attitude, approach and treatment of 'Untouchables' in Hindu Society. In 'Religion and Society' he writes, 'Caste divisions are based on individual temperament which is not immutable'. In the beginning there was only one caste. We were all Brahmins or all Shudras 2 A Smriti text says that one is born a Shudra and through purification he becomes a Brahmin. The caste groups are more trade guilds in charge of the cultural, political, economic and industrial sections of the community. Hinduism has drawn to its fold the Aryan, the Dravidian and the Mongoloid races which had drifted into the Ganges valley from the East, the Parthian, Scythian and Hun invaders from beyond the Himalayas. In Mahabharata, Indra tells the emperor Mandhatru to bring all foreign people like the Yavanas under the Aryan influence. In the period of the Rigveda we have the distribution between Aryan and Dasa and there were no rigid divisions among the Aryans themselves. In the times of Brahmanas the four classes became separated into rigid groups dependent on birth. The Smritis trace the innumerable castes to intermixture of the four Varnas by means of Anuloma and Pratiloma marriages. The four orders supersede the original racial differences. It is a classification based on social facts and psychology. In the Mahabharata we are told that the Yavanas (Greeks), the Kiratas, the Daradas (Dards), the Chinas (the Chinese), the Sakas (Scythians), the pahlavas (Parthians), the Savaras (Pre-Dravadian tribes) and several other Non-Hindu peoples belonged to one or the other of the four classes. These foreign tribes were absorbed into Hindu society. The sort of social adjustment by which foreigners followed the general traditional and common law of the society, the foreigners admitted into the Hindufold from very early times. So long they were treated as Hindus. The great Empire-builders, the Nandas, the Mauryas and the Guptas were, according to the Orthodox view, low-born. The Gupta emperor's married Licchavis who were regarded as Mlecchas. Latterly some Hindus have married European and American women. Race and Society Though strong racial differences opertated, inter marriages had not been unsatisfactory. Owing to the inflow of many races in India with the marriages of a men and women of such divergent races brought certain kind of unity and homogeneity among them. When marriages between heferogeneous race-persons took place then standards of binding, norms of promise and mutual progress became loose. However, the castes

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i3 became rigid and orthodox Brahmins took advantage of this situation. The standard of quality and action was lost siglit of and birth as well as heredity were regarded as norms of casteisin. The aim of casteism in a specific epoch was to achieve racial harmony by absorbing newcomers and giving them definite work and quality. Four castes were thought to be four moulds into which different vocations, people with several apti tudes and abilities can be adjusted. Tlie basis of Varna Dharina is that every human being must try to fulfil the law of development. Thts is the ideal set by ideal Hinduism. In course of time it may have been distorted by certain communities and races. It is held by sages and wise persons that distinct qualities and traits of development are determined by cosmic forces. One should follow one's own 'Dharma' rather than spend time on somebody else's advice and imitation. In ancient times sages and seers regulating the conduct of society did not try to implement the principles of heredity and classification in a rigid way. In special cases individual and community have changed their occupation and class. Vishvamitra, Ajamidha and Puramidha were admitted to the status of the Brahmin class. Vishvamitra had coniposed Vedic Hymns. Yaska in his Nirukta says that of two brothers, Santanu and Devapi, one became a Kshatriya king and other a Brahmin priest at a sacrifice. 'We are Brahmin not on account of birth or the performance of rites, not by study or family, but on account of our behaviour.'5 Even if we are born Shudras, by good conduct we can raise ourselves to the highest status. Manu limits the right to study the Dharmashashtras to Bralimins, while Sankara holds that members of all castes can read them. Radhakrishnan emphatically asserts that 'Our habits are to be based on principles of cleanliness, not on taboos. Pollution by touch must be given up. The sin of untouchability is degrading and the prejudice should be removed. Bhagavad Geeta points out that there are only four Varnas based on natural aptitude and vocation, and two classes of persons, divine (daiva) and demoniac (asura). Places of Worship, public wells and public utilities such as cremation grounds, bathing ghats, hotels and educational institutions should be open to all. Sacraments : There are sixteen sanskaras or sacraments among which four are main sacraments, (i) Jatakarma or birth, (ii) Upanayana or initiation into study or reflection of Brahman, (iii) Vivala or marriage and (iv)

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Antyeshti or final ceremonies, Radhakrishnan believes that 'The sacrament of Upanayana is of Indo-Iranian origin'. This is not true. In the times of Rigveda Upanayana was given both to man and woman. Woman who put on the sacred thread was called Brahmvadinj. In Arya Samaj women are given and intiated into thread ceremony. In the period of the Upanishads, Upanayana was a simple ceremony. The student used to go to the lut of the teacher or forest-Ashrama of Guru with fuel in his hands and expressed the desire to get knowledge. The story of Satyakama Jabala brings out the significant point that caste is immaterial in the study and reflection of Brahman and it is the truthfulness which is essential in the relationship between teacher and taught. Radhakrishnan says that it is essential that the important sacrament of Upanayana should be permitted for all Hindus, men and women, for, all are capable of the highest goal of spiritual insight. It is said that the Vedic path is open to three upper classes; the Bhagavata says that for women, Shudras and degraded Brahmins there is no access to the Veda and the compassionate sage has provided for them the epic 'Mahabharata'. In ancient times the prohibition of Vedic study was not so strict. Sankaracharya says that while the Shudra has no adhikara for Brahmvidya based on a study of the Veda, he can attain spiritual development even as Vidura and Dharmavyadha did, and attain to spiritual freedom (moksha), the fruit of wisdom. Jaimini states that according to Badari, even the Shudras could perform Vedic rites.? "Whatever might have been the case in the past it is essential that our spiritual inheritance should be thrown open to all those who call themselves Hindus.' 'Gayatri prayer is coeval with India's cultural history and must be taught to all men and women, high and low. It is the symbol of the true religion which is spiritual adventure and perpetual renewal. Radhakrishnan accepts Individual as the fountain head of spirit and values. Therefore his suggestion of change of social set-up as well as of past undesirable customs and conventions follows from his belief in Reality of the Individual. Radhakrishnan is an Advaita Vedantin in his metaphysical conviction. However he is also sympathetic with Vishishtadvaita of Ramanuja when he is attempting to interpret mystic utterances of prophets, experiences and datum of the spirit. He says, God is not the silent sea of infinity in which the individuals lose themselves, but the Divine person who inspires first, past and without ceasing... God is a real symbol of the Absolute Reality, 8

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15 Aryans and Non-Aryans Radhakrishnan points out that Hinduism is a missionary religion if not in the sense of individual proselytism then at least in the sense that whole tribes or communities have been absorbed by Hinduism. 'Hinduism has come to be a tapestry of the most variegated tissues and almost endless diversity of hues. It would be difficult indeed to get anything coherent out of such a heterogeneous mass of doctrines and practices. This very heterogeneity of content makes for tolerance. It is to be remarked however that no reformer in the long centuries of Hinduisin has escaped the bentem and contempt of the orthodox or the tribulation which goes with an exquisitely organised excommunication. Radhakrishnan holds that 'It is a matter of history that vast masses of the original ponAryan population were absorbed by the Aryan fold as Shudras, a class which was not included in the Vedic trivarnikas (a threefold division of society as contrasted with the later fourfold division). As against the old dogma of the Aryan superiority over the Dravidian, recent historical discoveries have gone to show that the Aryans were unable to resist the pressure of Dravidian ideas to such an extent that it has become a real riddle to determine with any definiteness whether the Hinduism of to-day is more Aryan or more Dravidian. Moreover the excavations of Mohenjodaro and Harrappa in 1911 by John Wheeler and his teain have at least shown that there was no such so-called Aryan invasion from north-western India. There are at least two hundred and more such sites in western and norther parts of India where it is shown that Aryans and Dravidians lived together and there was very systematic city-dwelling life with well-facilitated amenities and articles of decoration as well as utilities. This city dwelling has shown further that there was pre-Mohenjc Harrappa civilization in which Vedas and Upanishads were a part of cultured life. There is shown no historical landmark when Aryans entered India and as a race attempted to overpower and dominate the supposed hostile Dravidians. The said battles and their descriptions in Rigveda are symbolic of two parts of inward life and forces evident in human struggle expressed in 'syinbolic metaphors by poets. It is however a fact that Aryans and Dravids have mixed and they lived their lives together. There were at times conflicts of ideas and ways of living. This is evident in the lives of heroes of Ramayana and Mahabharata. Vasudeva was an Aryan but his wife Devaki was Dravid as she was sister of Kansa who was later on killed by Lord Krishna. Similarly Shishupala and Jayadratha were non-Aryans with whom Lord Krishna had to fight. In Ramayana Ravana was non-Aryan but Mandodari, his wife was Aryan

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16 who advised Ravada not to touch Seeta although he had abducted her from the forest. It seems that Aryavarta of about three thousand B. C. was very wide, expanding upto Iran and Afghanistan on the north and upto Cambodia in the South. The names Gandhari and Kaikeyi reveal that they came from those countries such as Gandhar which is Afghanistan and Kekaya in present Russia. The four castes or Varoas were an attempt to include and absorb different heterogenous races in India. led the the periodise, the di assificar There was deterioration and distortion of classification of caste which was a social organic attempt to harmonise the divergent elements of society and country. There was a kind of disgust shown towards the fourth "Shudra' and especially in the period of Dharmashashtra and Smritis the authors misinterpreted the original noble intention of Shruti laid down in Purusha Shukta. Radhakrishnan has attempted to show the democratic character of Hinduism. It is, of course, difficult to show this in the face of rigid casteism prevalent in Hindu society for the last so many centuries. Human beings are not all equal and are not all fit to achieve the highest truth, most of them have been left alone to go their own way. Even in the prescut ceutury there are aboriginal tribe' not getting its due share in the Hindu fold. There are 'Untouchables' who do not get entrance to Hindu temples and they are not uplifted to higher level. Till then it can not be said that Hinduism is democratic in its social temper. Class and Stages of Life The priuciple of the four stages of life like that of four castes is not so rigidly followed in Hindu society although it has a certain definite following among certain sections of people in the country. In modern times when the longevity has been considerably decreased, the divisiou into twenty five years for each stage of life is bound to be shortened. Monkhood is not the only aim of life. Household and family have a positive contribution to healthy and proportioned growth of life and social pro. gress. Of course, persons such as Buddha, Mahavir and Sankaracharya decided to take Samnyasa at an early age of life and Indian society as such has not rejected such a drastic step. When certain period and individuals are taken into cognizance, Hinduism, Buddhism and Jainism have been ascetic in their main character. The ideal of Samnyasa has been exalted in certain periods and schools of Hinduism. Although many of the Samnyasins really lead an idle life and sponge on the slender earnings of the masses, there have been quite a good number who have been great teachers, holding aloft the ideals of a high moral and spiritual life.

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17 Radhakrishnan has pointed out the degradation of caste in Hindu society to 'class'. Shudras were looked upon with hostility and as 'lower class people by so-called higher class people. At times caste is regarded as a sigojficant achievement of Hinduism, but looking to the rigidity developed in later period it cannot be justified except that of its original well-intentioned cosmic view regarding work and social harmony. Unfortunately its distorting interpretation lent its hereditary nature associated with the rules of marriage permissible only within a caste and only even within a sub-caste. Moreover the recent deinand of the Dravidians amounting to the separatist tendency is a pointer to the fact that after centuries Aryans and Dravidians have not been sufficiently mixed in blood and in ideas to orientate one people in the country. To rectify this Radhakrislinan says in 'Religion and Society that "To be in too great a harry to make fundamental concessions to changing circumstances shows a lack of confidence in the principles of our own tradition; but never to change at all is stupid.'11 He says further, 'From a study of the imperishable principles that have been evolved on our past history, we must develop new institutional safeguards for the protection of human dignity, freedom and justice.. radical changes in our social habits and institutions are essential, if India is to be saved from physical and spiritual death.?? Status of Woman In ancient Vedic society woman was regarded as 'Ardhanigini', 'a queen of the House' and the institutior as well as the ceremony of 'Vivah' was regarded as symbolic of social and spiritual relationship of man and woman. Man was regarded to be imperfect without woman and in religious ceremonies the presence of wife was held to be essential. In 'yajna' wife used to sit by the side of the husband to perform offering and sacrificial rites. Man and woman were believed to be equal and there was no dominance of either in social, political or cultural vocations. The ancient symbol of 'Ardhanarishwara' signifies the equal role of woman in society and spirituality. However there is a marked difference of quality, and function between man and woman. Rearing children, nursing, grace and household duties are specially belonging to woman. Of course like Spartan education women in India were too educated in archery, horse-riding and spear-bearing. Kautilya mentions women archers. 'In the houses as well as in the forest universities of India, boys and girls were educated together'. 'Atreyi studied under Valmiki along with Lava and Kusha, the sons of Rama.'13 However the belief persisted in Smriti period and in later middle

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ages that women are inferior to men in intellectual quality and power. Such a belief gained momentum and in Manusmriti woman's initiation into study and Brahmacharya was thought to be substituted by marriage. She was thought to be dependent on man and later under the impact of foreign races she was held to be part of property. Just as in religious institutions, ceremonies, customs, castes and other beliefs, the infiltration of other races influenced their forms and change, similarly it made impact upon the status of women in society. Polyandry, Polygamy, abduction and other illegitimate forms of marriage were the result of mixing of races and social expediency. Radhakrishnan says in this conncection that 'Monogamous marriage is not a natural condition but a cultural state. The traces of promiscuity belong to the Pre-Vedic stage, as the institution of marriage is well established by the time of Rig Veda.'14 Manu argued that women should have all the sacraments but without the Vedic formula. The only Vedic sacrament for them is marriage. A wifeless man is not eligible for sacrificial rites. 15 For Manu and for Manu and Dharmashashtra, woman is 'a fragile plant, to be cared for and nourished by man.' When in later times the position of woman deteriorated the Bhakti religion arose responding and satisfying seceral religious needs of woman. The marriage ideal among Hindus is quite high but in practise this ideal loses much of its worth when for a long time Polygamy was sanctioned, infant marriages were common and women were left in ignorance. In epic like Ramayana the ideal of marriage as monogamy was strictly laid down. It is true that marriage has got sanctity and it is indissoluble. Yet if a woman intends to remarry in case her husband dies or has been proved insane, is a eunuch or diseased, then she is not permitted to do so while a man is permitted to remarry even when his first wife is living. Customs and conventions prevalent in Hinduism are prejudicial to women in Hindu society. Widdow remarriage is looked upon with frown and contempt by people in Hindu society whereas man who is widowed is regarded to be free to marry more wives. It is only recently in 1954 that Hindu Code Bill was passed in parts enforcing monogainy and endowing certain rights in succession to women and daughters. It is true that world over there is spread out movement for liberation of women in the present century. So as a part of it, in India also women largely have arisen and been demanding equal rights for marriage, property and other legal inatters." Owing to influence of external races such as Turks, Mongols and Muslims the customs of wearing bangles, putting curtain on the face by women, child marriage and polygamy took stronghold in Hinduism. Putting

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19 curtain on the face was never a custom among women in ancient India. It was a distinct Islamic influence on Indian culture. Moreover in Islan marriage is believed to be a contract which can be terminated by its utterance with the result that its influence on Hindu society was grievous. Woman was regarded as a chattel in family and her privileges were largely curtailed. In a joint family woman could not enjoy her individual respectable life. In modern times there is a notable change among Hindu young men and women towards individual separate families. There a visible rush towards urban life deserting rural conditions and community life. Aims of Life Four aims of life, Dharma, Artha, Kama and Moksha provide for adequate channelisation of desire, security, sex, love, aspiration for righteousness and liberation in life and human communication. Radhakrishnan writes that 'It seems never to have entered into the heads of Hindu legislators that anything natural could be offensively obscene, a singularity which pervades all their writings, but is no proof of the depravity of their morals. Love in India, both as regards theory and practice, possesses an importance which it is impossible for us even to conceive."16 Radhakrishnan says that 'when natural instinct of sex is guided by brain and heart, by intelligence and imagination, we have love." Marriage as an institution is a device for the expression and development of love. The Hindu view thinks highly of the ideal of marriage and householder. 'As all living beings depend on the support of the mother, so do all the stages of life depend on the support of the householder. Home is not what is made of wood and stone, but where a wife is, there is the home.'18 The Hindu view regarding marriage does not advise persons to become saints but to strike means in satisfying passions as part of achieving comprehension of life. 'Spiritual freedom is to be secured not by arbitrary suppression of desires but by their judicious organisation.' Again, 'The highest ideal even in sex matters is that of non-attachment, to use the relations when valuable and forgo them without trouble.' Radhakrishnan advises persons to understand and approach marriage in a 'sacramental spirit'. While exhorting the married" relationship Radhakrishnan is cautious. about separation, breakdown and undesirable unions between husband. and wife. He favours divorce when separation is found to be inevitable. It is true that in later period of Hinduism birth of a son was welcome in family whereas birth if a daughter was looked upon with sadness and ill-luck. Even the blessings of marriage priest to the wedding.

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20 bride in later Hindu period were to the effect that she may become the mother of eight sons. This was unfortunate development in Hindu society. There was a time in eighteenth and nineteenth century when in Hindu society among Kshitrayas daughters were tortured and done to death right in their childhood. Males married second and third time in order to get male issue. Radhakrishnan deplores this unhealthy attitude towards daughters in family. He says, 'In patriarchal families and in primitive conditions a son is economically more valuable than a daughter. This does not mean that parents loved their daughter less. An educated daughter is the pride of the family."19 He tries to defend the preference for boys. 'There is also the difficulty of procuring suitable husbands, and even after marriage there is a large element of chance in regard to the future. This difficulty of securing happiness for girls is the cause of preference for boys and not any unfairness to the female sex.20 Radhakrishnan is appreciative of healthy marriage relationship and expresses optimism if marriages are largely successful in society. The ideal of family, monogamy and four stages of life which are although traditional and much is to be desired, to improve upon them, yet when in countries of Europe and U.S.A., divorce and desertion of married responsible life are common, these ideals build up the pillars of healthy social and cultural life. In Sweden the statistical analysis of married life and later desention indicate that sixty percent of married couples live outside their family life and prefer desertion of spouse and children. Radhakrishnan advocates the healthy creatively mental and spiritual union of husband and wife. Of course such an ideal may be in contravention of modern earning couple and struggling to adust to the hardships of business and industrial machine and market life. In India too many couples in urban areas live and continue to adjust to such demands of ecconomic stress and strain. Emotional and mental tensions as well as anguishes are bound to crop up among the couples during such adjustments. They may affect and disturb the harmonious relation between husband and wife. However the ideal and standard of mental and creative union helps the couple and family to make progress in the long run. Radhakrishnan says in this connection. "The marriage relation is intended to contribute to both life and mind. While woman is entangled more in the activities which life has assigned to her, man in engaged more in creation of mind. It is vital national service to work hard, to serve and rear family. If woman is engaged in activities which prejudice the work of preservation, she comes into conflict with her own inner nature. She is the giver of joy and the inspirer of activity and she cannot do her part successfully if she immitates man. Modern woman is discontented with her role of child

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21 rearing and home-making and wishes to devote herself to some other "higher activity. 21 A faithful monogamous marriage is the ideal to be ained at, though its realization is difficult..Marriage is an art which involves both pain and joy. The difficulties of life do not end, but begin with marriage. Uma won Shiva not through her personal beauty but through austerity and suffering. Kalidas in his 'Abhijnana Shakuntalam' shows how two loving souls are worked through suffering into shape and moulded into fitness for cach other.' It is the element of suffering undergone by partners in marriage either before it or after which makes marriage and life more mcaningful as well as worthy. In great plays of the masters, the object of love is heightened by austerity which brightens the value of love and consequent union. The sublimity of love is achieved by making the lovers aware of the contingencies and mercurial nature of life. If the partners in marriage think that life is a bed of roses throughout, then it will make them soft, weak in face of ordeals and dangers of life. It requires a hard metal, courage and psychic temper to resist and react to the wild frenzies of life and circumstances. The ceremony of marriage should be educative and indicating a guideline of the significance of marriage. So Hindu seers have shown legitimate forms of marriage as against improper forms of it. Since ancient times there have been at least eight forms of marriage prevalent in Hindi fold. Many of these cannot be traced to the period of Rigveda. Hinduism has the tendency to presserve old beliefs and customs without deleting them when they are outworn. Four forms are approved while the other four are disapproved."22 Paishacha, Rakshasa, Asura, Gandharva, Arsha, Daiva, Prajapatya and Brahma are the forms of disapproved and approved marriage in Hindu society. The Paishacha form of marriage is that in which the bride is overpowered by the husband. It is of a very low type. The bride is deceived or loses control over herself by taking drugs or drink and in such a frame of mind she yields to the husband. Rakshasa form of marriage refers to a period when women were regarded as prizes of war. In certain cases conflict and clash regarding women occur. Rukmini, Shubhadra and Vasavadatta lielped their husbands, Krislina, Arjuna and Udayana respectively. In the Asura form of marriage the husband buys the bride for a price. 'It is marriage by purchase.' 'This form was in practise but was not approved. These three forms of marriage are disapproved. The Gandharya form of marriage is based on mutual approval and Choice. 'Kama Sutra regards this type of marriage as ideal.'23 The most

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22 interesting case of this type of marriage is that of Dushyanta and Shakuntala which is the theme of 'Shakuntala' of Kalidasa. As Gandharva unions were brought about without the recitation of mantras, to give them sanction it was laid down that ceremonies should be performed after the union.24 This is meant at least for the Dvija, three classes. In the Arsha marriage the father of the bride is permitted to accept a cow and a bull from the son-in-law. This is a modified form of Asura marriage and is held low among the approved form of marriages. In the Daiva form the sacrificer offers his daughter in marriage to the officiating priest. It is called Daiva because the marriage is settled during the course of the performance of the sacrifice, to the Gods. It is not generally approved, as during the religious ceremony itself the priest selects the wedding bride. In the Prajapatya marriage the bride is offered to the bridegroom with due rites and the couple are enjoined to be inseparable companions in the discharge of their religious duties. Many marriages are like those of Urvashi and Pururava, merely contractual where the woman yields her body but not her soul. This is not proper respect for sex-relationship. "The physical union is the outward sign of an inward spiritual grace. 'The Brahma form of marriage is the one approved and popular among all classes and in it the couple pray that their friendship and love shall be lasting and genuine. The present conventions and forms tend towards the Brahma ideal, though other forms such as Gandharva and Ashura forms are found prevalent. Customs and Radical reform The customs of child-marriage and Sati are the result of influence of external races invading upon India during particular epoches of historical progress. As regards the custom of Sati only one name is found in incient Indian History which is the name of Madri, wife of king Pandu in Mahabharata. Ancient Vedic literature and Manu Samhita do not advocate early or child marriage. Manu even permits girls to remain unmarried if suitable husbands cannot be had. She can live till 'her death at her father's liome rather than be given in marriage to an unworthy man.25 Early marriages, as distinguished from child marriages, arranged by parents, in consultation with their sons and daughters. have been the norm in India. Now after the renaissance in the beginning of the nineteenth century, both the abovesaid evils of Hindu society have diminished. Sharada Act has prohibited child marriage and Sati is also stopped by law. Of course these evils are ingrained with the ignorance of the masses in India. With education and persuasion there is hope of fighting against these evils. Certain orthodox priests and heads of Muths also are close-minded and

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23 they do not like India to make progress. They suffer from myopea with regard to social change and value. The recent case of 'Sati' in Rajasthan is a rengant of ignorance of village masses and their fanatic outlook. Generally marriages should take place between members of groups who belong to homogeneous social and cultural level having understanding and harmony among them. However certain rules in Hindu orthodox institution regarding norm of marriage such as it should be within one's caste. outside the paternal line that is 'Gotra' are improper and out of date. To maintain one's Gotra while marrying is not feasible also as 'Gotra' refers to the belonging to particular head of the Book of Rigveda such as Kaundinya, Shandilya, Bhargava and such others under which specific family took initiation as well as education of Mantras of Rig Veda. This event occurred thousands of years ago. How can this 'Gotra' and its retention by the descent of line help in modern times ? It must have chauged after so much lapse. Of course marriage among cousin, brethern and in the same paternal line is not healthy as the norm in marrage is that of the opposite blood and its group. Even then this practice is found in South India and it is prevalent among Mahommedans. It is largely under the common interest of members to preserve the property and allied investment. It cannot be made rule for healthy society. Brecding of healthy children is the care of social leaders and planners. There should be marrige among the opposites which is the rule of nature. High and low castes are social fixations which may be removed in progressive society. Radhakrishnan says, 'Cultural differences among castes are gradually diminishing, inter-caste marriages will again be on the increase and canuot be said to violate the spirit of Hindu Dharma 26 Manu allows a man to marry a girl from even inferior families if the girl is a jewel among women. Mahanirvana Tantra mentions the Shaiva form of marriage and lays down only two conditions: that the woma u is not within the prohibited degree of marriage and that she has no husband. Questions of age and caste need not be looked into.27 Under the present conditions, the Civil Marriage Act, Special marriage Act of 1954 also marriages between two persons of different faiths is possible without demanding their formal renunciation of religion. 'Polyandry and Polygamy are forbidden and yet there are occasions when both are permitted. Polyandry prevailed in certain communities. The well-known instance is that of Draupadi's marriage with five brothers. Her father King Drupad was aghast at the proposal and said it was opposed to the codes, but Yudhisthir argued that family traditions justify it and it is dificult to know what is right in all cases, 28 Polygamy was

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24 the privilege of princes and noblemen. Common persons were ordinarily monogamous. But the Shashtras allow a husband to contract a second marriage with the consent of his wife. Though polygamy is becoming rare it is still practised. Of course with the law of judisial separation and provision of maintenance to be given to wife and for child if child is under the care of the wife, divorce is not easily granted and if granted the husband would not be able to afford it economically. Even in Mahommedan religion where a husband can have four wives women have raised protests through organisation and there are indications of reform. Moreover for husband to marry four wives becomes an economic liability. On economic grounds monogamy becomes fair relationship and just ideal. However Radhakrishnan admits the orthodox Hindu mind and belief expressed in Manu Samhita, "The unfairness to woman in Manu Samhita is found when he says that good wife should adore a bad husband.' In RigVeda there are found references to remarriages of widows. Arjuna accepted as wife the widowed daughter of Airavata, Naga king and had by her a son. Satyavati was sought in marriage by King Ugrayudha shortly after the death of her husband. Kautilya in his Arthashashtra writes, 'On the death of her husband a woman wishing to lead a virtuous life shall at once receive not only her endowment, money and jewellery but also the balance of the dowery due to her. If she is desirous of a second marriage, whatever her father-in-law or her husband or both had given her. If a widow marries any man other than the person selected by her father-in-law, she shall forfeit whatever had been given to her by her father-in-law and her husband. 29 Apastamba opposes the marriage. of widow. Amitagati in his Dharma Pariksha (1014 A.D.) refers to widow marriages. Alberuni records that remarriage of widows was prohibited by custom and this prohibition became extended to child-widows also. There are reports that near about 250 B. C. widows used to marry their brotherin-law (Devarah), brother of the deceased husband when the widow has a son she gets a share of the family property. In recent years as women have begun to get education there is awakening among them and there is a trend towards widow remarriage. In Surat (Gujarat) during nineteenth century Narmadashanker who started. the first Gujarati Weekly paper 'Dandio', advocated widow re-marriage and did sufficient social reformative work to awaken the popular opinion in this direction. Arya Samaj has done a significant reformative work in society and in helping widows for restitution in household life in respectable manner. Dayananda Saraswati writes in his 'Satyartha Prakash' to the effect that there is nothing wrong in remarriage of widow if it is arranged

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25 with mutual understanding. In the present century education has also generated certain amount of economic independence for women. Maheela organisations in different states liave been establishing institutions, hostels; home for rehabilitation and supervising the situation of broken unions and families. There are of course cases of women commtting suicide, being burnt by in-law persons, cruelty by husbands and immoral traffic. This is seen declining during the last hundred years. In case of selection of spouses casteism is fastly receding among Dwijas and during Gandhi Age people married spouses of Shudra caste and obtained blessings of Mahatma Gandhi. There are lacs of Indians residing in foreign countries such as U. K. and U.S. A. and they have largely abandoned casteism in case of marriage of their children especially. Current Problems India is facing the problem of over-population and birtli-control has become the major demand of present times. There are two views prevalent in India as regards the measures to be adopted with respect to check births of more children in the family. One is for natural moral check over passions whereas the other view is for the use of contraceptives and other aritificial medical checks over conception and birth of baby on mass scale. Radhakrishnan says, 'Control of births by abstinence is the ideal and yet the use of contraceptives cannot be altogether forbidden.'30 It is at times argued that birth control is an unnatural interference with the process of nature. Radhakrishuan argues that 'We have interfered with the process of nature by inventions and discoveries. If we argue that ancient things are more natural than modern, then polygamy and promiscuity should be regarded as more natural. Birth control is fast becoming in some countries as natural as wearing clothes, on account of the present social climate with its economic insecurity and the longing of parents to provide their children proper starting in life.' It is true that these measures are not properly used by people and they are taken up merely as instruments of pleasure and license. Women intend to avoid pregnancy and men do not want to take the responsibility for the pleasures and acts. If we watch the recent techniques of propaganda, advertisement and modelling of women, we can observe the heavy impact of western culture and unconscious imitation by people in urban areas. After independence there is craze for foreign goods and styles in costumes, dress and mannerism among people. The one time movement and demand of people for Swadeshi' is lost sight of and

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people have begun to take advantage of Star-Hotels in big cities. Sense of conimitment to Indian values of self-restraint, sacrifice, devotion, nationalism and spirituality is diminishing among leaders and thinkers of social change in present India. Once again as a result of capitalistic trends in society the chasm between rich and poor persons is increasing. The largest slum-dwelling of Asia is in the city of Bombay. Fifty percent persons of Indian population are living below poverty line and the problem of maintaining legitimate standard of living has become grievous. With the decline in economic standards there is deterioration in moral norms and appreciation of social and cultural value among the masses. So the misuse of scientific measures for improving conditions is rampant in society. Esepccially among young men and women there is dearth of moral and spiritual training with the result that the conciliation between scientific ineasures and moral uplift and evaluation are lacking. Government should undertake the work of providing adequate housing facilities to the poor and slum-dwellcrs. Children are the future citizens of the country and they should be properly looked after by society and state. Poor people do not mind having inore children but as they are ignorant, they do not know how to educate and rear them so as to enable thein to become better men and women in society. At present family planning centres, Gram Panchayat and social workers are engaged in helping the rural people to adopt measures to check birth of more children. It should not be limited to certain class and religion. It is a national problem. So people of all classes and religions should understand problems of population, price rise, waste of food and water as national and each one should attempt to eradicate evils of economic and social nature. Radhakrishnan is very keen to defend the liberal outlook of Hinduism regarding marriage, divorce, succession and family. He has attempted to inerpret Hinduism in wider and universal connotation so as to make it anenable even to supposed Non-Hindus. It is the 'Open System of Hindu inviting others to join and become members of World culture and Religion. As Dayananda Sarasvati said 'Krinvanto Vislivam Aryam'. The whole world should embrace Hinduism in its pure and Universal spirit. Similarly Radhakrishnan appeals to the citizens of the world to appreciate the rational and detached character of Hinduism incorporating all good and noble elements of different religions and philosophies of the world. Wherever limitations and shortcomings are found in society and institutions of India, Radhakrishnan is optimistic about their removal in due course of time. As regards the status of women in Hindu society there is a bode of

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27 liberation of women froin the yoke of custom and ingorance. The image of Indian woman is standing as loving, sacrificial and noble. 'India in every generation has produced millions of women who were never fond of fame but whose daily existence has helped to civilise the races and whose warmth of heart, self-sacrificing zeal, unassuming loyalty and strength in suffering when subjected to trials of extreme severity, arc among the glories of this ancient race.31 The ideals of Secularisin, Democracy and Socialisin laid down in our constitution are not entirely new to Indian society and people. Radhakrishnan attempts to carve out the universal image of Hindu society and Religiou which can be acceptable to all women and men alike. As such there are several facts of orthodoxy, historical dialectic and ignorant masses which stand against such ideals of egalitarian social framework. However there is a potentiality of improving, rectifying and building up better social construction in which men and women share equally tlie disabilities and prospects of commissions and omissions of the dynamism of society. In the metaphysical background of Hinduism the original principles would be the forms of ultimate belief and guidelines for general activities of people at large. They will not be directly and positively helpful in solving present riddles and problems of social and political life. Moreover during last forty years and more nations are moving towards interrelationship implying broader agreements in cconomic, educational, cultural and social fields. Nationalism of 1920-30 is on the wane. Even if nations are poor, orthodox and conventional, they cannot afford to connive at international market, racial discrimination, calamities, idcologial changes, treaties, border disputes, positive and negative actions and reactions of liberal nature among neighbouring and other countries. As Radhakrishnan has said in 'Kalki or the Future of Civilization', 'Cultivation of brotherhood and fellowship among the nations is the indispensable prerequisite. The nation we hate is the nation we do not input. The peace of the world depends on drawing together of the minds and consciences of cultured men and the growing commerce of knowledge and ideals.'32 It is a union of nations by mutual consent and goodwill wherein the uniqueness of cacl nation is preserved and permitted to flourish in larger federation. Indian society requires positive thinking and adjustment in the context of non-alignment and forces of international politics of our times, Problem of work and National uplift The progress of the nation depends upon output of goods and circus : lation of power of money in wider market of consumers and buyers. Of

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course India is committed to good and benevolent uses of wealth for larger betterment of mankind. However the present problem of the people in the country is to find proper work and satisfaction for contributing to uplift of society and state. From social point of view Indian socicty requires new orientation towards work for all and collective welfare of groups and institutions. It has been the convention of Indian society to respect household, family, child-rearing, old persons and moral and spiritual fervour of pcoplc and society. In changing conditions of physical, cconomic and social significance it has become imperative to become economically free. secure and self-reliant. Earning and maintaining fainily is the responsibility of the married couple. With soaring prices and demands of modern society, no mature and educated member of family can afford to sit idle and look to others for maintenance. For centuries wife, old persons and dependents in Indian society liave continued to remain non-earning members. Especially in rural areas people like to remain idle and pass time without positive activity. Now times are l'astly changing. Women have to a certain extent started undertaking jobs in schools, banks, offices, railways, post-offices and industrial undertakings. There should be more number of women to take up different vocations in society and help in liberating the forces of stagnation and lethargy for upliftment of society and state. Right to work should form a part of citizens' rights in a free nation and everybody should take up for collective rise and harmony in the country. Radhakrishnan has not attended to the problem of 'work' in society to be done by persons whether young or old. Nations such as U. K., U.S. A., Japan and Germany as well as U.S.S.R. have shown liare-speed in progress owing to their citizens being diligent and hardworking. It is a modern problem raising the value of labour and collective work for progress of socicty. At some stage of life the question of work and service of society requires to be attended to by men and women alike. References and Notes: 1. Sattyadhiko brahmanah syat ks'atriyastu rajodhikah tamodhiko bhaved vaisyo gunasamyat tu sudrata. 2. Brhadaranyaka Upanisad I-4. 11-5; Manu I. 31. cf., also Maha bharata XII. 188. Na Viseso'sti Vainanam Sarvam brahman idam jagat brahmana purvasrstam hi karmabhir varnatam gatam. 3. Santi Parva 65. 4. santi Parva 55. See also Manu. X. 43, 44,

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5. Na yopirnapi samskaro na ca santatih karanam dvijatvasya vsittam eva tu karanam. 6. Religion and Society : Radhakrishnan : George Allen & Unwin Ltd. 1947; London; p. 135. 7. Nimittarthena badarih sarvadhikarakam syat-I. 3, 27. See also Bhara dvaja Srauta Sutra, V. 2, 8.; Katyayana. I. 4, 5. 8. My Search for Truth: Radhakrishnan : 1946 edition. p. 40. 9. Hindu View of Life : Radhakrishnan. P. 20. 10. Philosophy of Radhakrishnan : Edited by Paul Schlipp : Tudor Publi shing Company New York. 1952; p. 761. 11. Religion and Society : Radhakrishnan : p. 138 12. Ibid. p. 138 13. Ibid. in his Malatimadhava, Bhavabhuti makes Kamandaki study along with boys. 14. Ibid. p. 145. 15. ayajniko va csa yo apatnikah-Taittiriya Brahmana II. 2.26. 16. Studies in Psychology of Sex : Havelock Ellis. : VI. 129. 17. Religion and Society; p. 146. 18. Na Gsiham Kasthapasanaih Dayita yatra tad grham-Nitimanjari. 68. 19. Kanyayam Kulajivitam-Kumarsambhava VI. 63. Cf. also Vidyavati dharmapara kulasri loke nunam ramaniyaratnam. 20. Religion and Society; 152. 21. Ibid. p. 154. 22. Ibid. p. 165. 23. Devala, quoted by Kulluka on Manu VIII. 226. 24, Religion and Society. 166. 25. IX. 89. 26. Religion and Society. p. 173. 27. Vayojati vicaro tra saivodyahe na vidyate/Asapindam bharthinam udvahecchambhusasanat. 28. Apastamba mentions that in some communities a single woman is given in marriage to a whole family. (II. 27.3) 29. III, 2. 30. As quoted in Philosophy of Radhakrishnan', Volume edited by Paul Schilipp; p. 782. 31. Religion and Society; p. 198. 32. Kalki or the Future of Civilization : S. Radhakrishnan : Hind Kitabs Ltd., Bombay; 1948, p. 67.

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REASON AND INTUITION IN DR. S. RADHAKRISHNAN'S PHILOSOPHY Prof. C. V. Raval Introductory The critics of Indian Philosophy at home and abroad have lamented that "the creative period in Indian Philosophy" stopped at the close of the Hindi period in Indian history. They hold that the subsequent development in contemporary Indian philosophy has nothing of the grandeur or the majesty of the imposing systems of philosopliy of the age of the Darshanas or of the great Indian Acharyas. There is no such originality in the modern Indian Thinkers as in the systems of Kant, Hegel, Whitehead or Bergson. Indian philosophers lack in creative independent thinking. There is now an atmosphere of intellectual stagnation. The above criticism is not justifiable and it is unfair and not correct to describe like this the contribution of the contemporary Indian thinkers like Gandhiji, Tagore, Sri Ramkrishna Paramahansa, Sri Aurobindo, Vivekanand, Vinobaji and Dr. Radhakrishnan. They entertain a global view and stand for a synthesis. Assimilation and not exclusion, toleration and not dogmatism characterise their attitude. This trend has clicited the admiration of persons like Lord Russell. The great Indian thinkers of this century have made significant and substantial contributions in the different fields of philosophical discipline. They have certainly enriched our understanding of the nature of reason and intuition or Spiritual Experience and their importance and role in man's life. They start enquiry into the deeper truths of metaphysics and religion with utmost seriousness and devotion. They show great interest in man's life in the world and they seem to be deeply interested in the spiritualization of man's secular life. Dr. S. Radhakrislinan Among the contemporary interpreters and exemplar's of India's ancient cultural ideas and philosophic wisdom harmonised with the best in modern thought, Prof. Radhakrishnan stands second only to Gandhiji and R. Tagore. Glowing tribute has been given to this worthy son of India by eminent thinkers of the world. The space here, does not permit us to go into all the details. However we shall mention here only a few of them.

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C.E.M. Joad in his 'Counter attack from the East' writes--"..the function, the unique function which Radhakrishnan fulfills today is that of liason officer. He seeks to build a bridge between the traditional wisdom of the East and the new knowledge and energy of the West."! "Dr. Radhakrishnan combines in himself the essential charactiristics of a Rishi, an Acharya, a saint, a reformer, and also a brilliant expounder and interpreter of Hinduism."2 "When I consider the all-inclusive range of Radhakrishnan's philosophical vision as indicated by his published writings, I am reminded of the Iranian scholar of 900 years ago-Al Biruni"3 "God must place a high value on a creative spirit such as Dr. Radhakrishnan. His words should be added to our sacred scriptures as revealing much of eternal truth."'4 He is thus almost elevated to an incarnational level. He was a Guru without disciples. He established no Asramas. He did not believe in institutionalizing his message of universalism. One is compelled to admit graciously the genius of a man who has profoundly influenced the development of the Indian philosophical thought, the study of comparative philosophy and religion, the process of promoting the East-West unity, and the search of a spiritual religion. The distinguishing characticistics of his dynamic idealism are a deep spiritual note, a catholic outlook, a quick appreciation of the eternal values. The constructive metaphysician in him has given us a rough outline which can generally be described as Spiritual Humanism. His title to fame rests on his diligent and enormous work in two fields : (i) Interpretation of India's philosophy and religion and (ii) his constructive metaphysics and thic formulation of the characteristics of a true spiritual religion. He has some thirty volumes to his credit. As an expositor, he has the genius to explain clearly the most abstract and difficult problems in philosophy in a most lucid manner. His works are partly interpretative and partly constructive, but a holy fervour', a 'synthetic outlook' and a constructive passion' are evident althrough. The search for a unity among the diverse manifestations of human culture takes him through a zigzag course. In his writings, we find an engaging fruitful entry into the heart and mind of India. His exposition of ideas is manysided, not sequential. It illustrates his way of thinking so characteristic of India's intellectual giants. The vision of a universal spirit behind all human phenomena releases the shackles of his mind which finds a sacred home in everything human. It makes him specially feel that-"There is a certain kinship of the spirit among the religious geniuses who have made the mark on history, who join hands across the centuries and bid us enter into the kingdom of the Spirit."5

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Etymologically, the term 'Reason' is derived from ratio'. It means relation. "In the most generalised sense of all, reason might be defined as the relational clement in intelligence."6 D. D. Runes defines "Intuition as "the direct and immediate apprehension by a knowing subject of itself, of its conscious states, of other minds, of external world, of universal. of values, or of rational truths."7 Intiution is defined by Webster as the act or process of 'coming to direct khowledge' or 'certainty without reasoning or inferring.' Intuition is direct apprehension' or 'immediate cognition. We can understand intuition as a direct, immcdiate and certain way of knowledge whiich dispenses with the logical modes of reasoning and sense-experience. The East lays emphasis on the development of the powers of intuition and the West on the critical faculty of intelligence. Whereas the Eastern systems are mainly idealistic, spiritualistic, axiological and intuitive, the Western outlook is rational, intellectual realistic, scientific and existential. Radhakrishnan is a synthetic philosopher and conceives that there are different grades of consciousness and ways of knowing. Knowledge is scientific, mathematical, realistic, and rational and also extends to intuitions. axions and values. Man's awareness is-broadly speaking-of three kinds. the (i) Perceptual (ii) the logical and the (iii) intuitive, Hall or the sensemind, fana or logical intelligence and a which for our present purposes, may be defined as spiritual intuition. All tliese belong to human consciousness. The human mind does not function in fractions. We need not assuine that at the sense level, there is 110 work of intuition or at the level of intuition there is not the work of the intellect. When intuition is defined as integral insight, the suggestion is that the whole mind is at work in it. Intellect, emotion and will are tlic fragmentary manifestations of the piritual energy of man. They are not cut off from one another, because all spring from the same spiritual fonnt. How do we know the spirit ? The spirit can not be subjected to epistemology. It can not be subjected to human analysis, because the rational mind is incapable of apprehending its truth. Consequently, the rational mind needs to be exhausted. The process therefore, does not eliminate the use of reason or logic altogether; rather, when the rational mind realizes its own limitations, it makes room for the spirit to reveal itself. Rcality is neither completely unknown, nor completely known. Reality in its wholeness cannot be grasped by the discursive understanding, which distinguishes, seperates and relates.

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33 The final unity at which thought aims is beyond all concepts. The Absolute unity is opposed to the intellectual duality and the intellectual account of the Absolute remains a negative one. Radhakrishnan thinks that knowledge is gained by intuition which operates in a mode of presentational immediacy. He thus takes the position that knowledge of the real is intuitive. He equates intuitive knowledge and integral insight. 'Spiritual certainty is conveyed by spiritual knowledge, which is not merely pereeptual or conceptual. This knowledge is not alogical but super-logical. It is called integral insight or intuitive koow ledge, in which the knower and the known are one; to know reality is here to be reality."9 Reason and Intuition Reason is an essentially human phenomenon. It is the capacity to use universal concepts and in this respect man alone can claim reason. Radhakrishnan tries to use the word reason in a wider sense. According to him, reason is not mere abstraet or formal in nature, but it is higher and synthetic. Reason operates through the whole of mind. "It is the whole mind in action, the indivisible root from which all other faculties arise.":10 He also draws a distinction between reason and intellect. According to him, mind as a whole can know things which are beyond the purview of intellect. Intellect is abstract and partial, but reason is comprehensive and synthetic. Reason is superior to understanding or intellect. It is a sort of contemplation. It is a principle of the identity of opposites. Intuition is subjective experience. It is a higher source of knowledge than reason. Reason does not give immediate knowledge. It works under the limitations of senses and categories of mind, whereas intuition is free from all such influences. Intuition is the very basis of reason. Reason is not discarded but thoroughly subordinated to intuition. In the philosophy of Dr. S. Radhakrishnan, words like reason, intellect, logic are used in dual sense, as excluding and including intuition 11 There is no opposition between reason and intuition in his philosophy. The seeming opposition remains between intelleet and intuition, and not between reason and intuition. Reason can not fathom the depth of Reality. It is inadequate in so far as it fails to realise the transcendent or the Absolute. Reason can not restore the living whole. It distorts and mutilates Reality. Reason and intuition are interdependent. The postulates of thought, the pervasive features of experience, number and causality provide scope for intuitive function; and there are intuitions of logical, scientific, aesthetie, ethical, physical and religious types.

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34 Intuition probes into the nature of God and intuitive scers shrink from precise statement and definitions because definition involves relation and comparison, which are obviously the function of reason. It is due to this reason that the seers and the mystics all over the world take recourse to symbolic language in order to give expression to the deeper spiritual experiences of their life. To Dr. Radhakrishnan, logic and language are the lower forms or a diminution of intuitive knowledge, and thought is a mcans of partially manifesting this knowledge. Thought can thus reveal reality, but necds verification as it involves the duality of knowing and being. "Strictly speaking logical knowledge is non-knowledge, Avidya, is valid only till intuition arises. Intuition is experienced when we break down the shell of our private egoistic existence, and get back to the primeval spirit in us from which our intellect and our senses are derived."12 In intuition, the ego disappears' and 'the individual becomes the instrument of the Universal', lifted above the limitations of the ego. If intelligence has its being turned towards the Universal Self it develops intuition or true knowledge or wisdom. "Intuitive knowledge is not non-rational; it is only non-conceptual. It is rational intuition in which both immediacy and mediacy are comprehended."13 The intuitive consciousness is the totality of vision. Radhakrishnan agrees with British Idealist Bradley when lie says "We can form the general idea of an absolute experience in which phenomenal distinctions are merged, a whole becomes immediate at higher stage without losing any richness."14 Intellect and intuition The intellect breaks the qualities into static concepts. It gives us superficial knowledge of reality. Intuition reveals the truth of it. Intellect locs not impart knowledge of Reality; it is valid only so long as the intuition does not manifest in us. In intellectual knowledge, the distinction between the subject and the object remains always there. It is verified and developed through progressive inquiry. To know reality, we must transcend discursive thinking. Intuition is direct and immediate perception. In all creative works of art and discovery, intuition is essentially involved. "Direct perecption or simple and steady looking upon an object is intuition. It is not a mystic process, but the most direct and penetrating examination possible to the human mind." Reality is life, movement, concrete continuity and logic gives us concepts which are dead, inmobile and timeless. If all knowledge were conceptual, the reality would have remained unknown for ever. Intellectual knowledge is one of abstraction. Intuition reveals the knowledge of the thing in itself.

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35 Intuition is related to intellect as a whole is to a part. It comprehends sense and intellectual knowledge. Intuition is knowledge by identity. It is the final and supreme knowledge, whereas the intellect grows and develops from error to truth. Both intuition and intellect belong to the self. Intuition carries with it its own guarantee; it has the character of revelation. Genius and creative work depend on it. Intellect and intuition are not disconnected; in intuition, one thinks more profoundly, feels more deeply and sees more truly. While intellect involves a specialised fact, intuition employs the whole life. In intuition, we become one with the truth, one with the object of knowledge. "The object known is seen not as an object outside the self, but as a part of the self."15 Intellectual cognition also is not quite infallible. It is not free from doubt. Logical arguments are challengeable and can be rejected on the strength of equally strong arguments. Its main tool is analysis' and so it fails to grasp the 'whole' nature of objects. But this does not suggest that intellect and intuition are quite opposed to each other. In fact, intuition needs intellect for the expression, elaboration and justification of its results. Intuition in itself is dumb. Its results in order to be communicated to others have to be put in understandable and intelligible form; and for this, intellect is needed. Intellect, on the other hand presupposes intuition, without which its deliberations can not start. The function of intellect is analysis' but there must be something to be analysed, and that something must be a 'whole'. The whole as a whole can be grasped by intuition alone. That gives to intuition its primacy. Intuition depends, on the intellect and also transcends it. Dr. Radhakrishnan says, "Intuition is not independent but emphatically dependent on thought, and is immanent in the very nature of our thinking. It is dynamically continuous with thought and pierces through the conceptual context of knowledge to the living reality under it. It is the result of a long and arduous process of study and analysis and is therefore higher than the discursive process from which it issues and on which it supervenes."16 Intuition should not be confused with anti-intellectualism. It is not antagonistic to the intellect. "Intuition which ignores intellect is useless. The two are not only incompatible but vitally united. Intuition is beyond reason, though not against reason. As it is the response of the whole man to reality, it involves the activity of reason also," "Intuition is not used as an apology for doctrines which either could not or would not be justified on intellectual grounds. It is not a shadowy sentiment or pathological fancy fit for cranks and dancing dervishes."

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Application of reason and intuition in the fields of Science, Arts, Ethics and Religion Reason and intuition operate in each and every sphere of human knowledge. Let us see how Dr. Radhakrishnan shows their application in the different fields of human activity, namely Science, Arts, Ethics and Religion. Reason shapes the outer structures whereas intuition fathoms the depth of inner truth. There is mutual participation of reason and intuition in the different fields. According to Dr. Radhakrishnan "The cognitive, the aesthetic and the ethical sides of life are only sides, however vital and significant, the religious includes them all". 17 Science The application of reason and intuition in the field of science has been much confused due to the misunderstanding that science is solely a matter of observation and reason. It is true that scientific laws are ascertained and determined by reason and higher mathematical knowledge but their discovery is also often the result of some flashes of intuition. All creative work in science is inspired by intuitive experience. Dr. Radhakrishnan observes-"The great scientific discoveries are due to the irtuitive genius of the creative thinkers and not the plodding processes of the intellect", "amid much that is entangled and dark we have flashes of wondrous insight which appear less the product of reasoning than of revelation." Intuition discovers, whereas reason proves it. The art of discovery must not be confused with the logic of proof. Radhakrishnan writes "We forget that we invent by intuition, though we prove by logic". 18 Art Art has got its formal structure as well as inner essence. Reason works on the formal or external structure of art, whereas intuition penetrates into the inner essence. Reason adds to the value of art (e.g. music; every evoice is not music; or a lump of colour is not painting; a picce of stone is not a piece of artistic sculpture). Even if art is the self-expression, the self that is expressed is not the narrow one. (It is the expression of the whole self ). Art is a mode of integral insight. "In aesthetic experience, we have a type of intuitive knowledge, a personal relationship with the object which is essentially different from what is found in intellectual cognition."19 Art in its perfection, merges into ethics.

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Ethics : Radhakrishnan lays emphasis on the mysterious nature of the universe which we have to understand not by reason alone but by intuition as well. Reason and intuition equally work in ethics and yield moral consciousness. When a man is faced with two alternative and conilicting situations in matters of ethics, his reason alone helps him to choose the right course. Integral visiou helps to resolve the right and wrong of any given situation. Reason educates conscience and by intuition one attains automatically the knowledge of his duty. Moral virtuc is not simply a matter of reason but arises out of the depth of souls. e.g. Socrates : 'Virtue is knowledge'; but this knowledge is not mere rational knowledge but it is knowledge which springs from the deeper leveis of man's being. Dr. S. R. says-"The deeper a man is rooted in spirit, the more he knows directly. To one of ethical sensitiveness, the path of duty is as clear as any knowledge we possess." "He, whose life is directed by insight expresses his deeper consciousness not in poems and pictures as the artist does, but in a superior type of life."20 (e.g. lives of Buddha and Christ). Religion : Every true religion is based on intuition and the religious life commended by prophets, saints and seers consists in the culture of intuition through the harmonious perfection of emotion, intellect and will. Religion in its deeper aspects transcends reason. But it need not decry it. Reason does play an important role in religion also. Otherwise it would be difficult to distinguish right faith from superstition. Reason should not be eradicated from the spheres of religion and theology. It shapes our religious beliefs and experiences. There is a level of religious life in which reason las to play a superior role. Religion finds its fulfilment in supra-rational or spiritual or intuitive experience. Creativity in cognitive, aesthetic, ethical or religious activity springs from thought which is intuitive or spiritually quickened. Radhakrislinan reverently, searches, therefore, the heart of every great religion to discover the intuitive basis from which it springs. To this purpose, he specially devotes his book Eastern religion and western thought. Radhakrishnan thinks that the materiality of the world does not contradict the spirituality of God. As a matter of fact, spirit comprehends matter. The universe or world is the manifestation of the spirit. Spirit is not opposed to matter. If integral experience is the awareness of the universe as harmony, how do we explain the tension and discord existing

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38 in the universe? Dr. Radhakrishnan writes: "For the intellect, the unity is only a postulate, an act of faith, for the spirit, the harmony is an experienced reality'. The transcendent and the immanent aspects of Reality are woven together in his integral knowledge or integral experience. He takes integral experience both in the ontological as well as in the epis temological senses; for, according to him, integral experience is not only a mode of knowing but also a mode of being. Being is to be taken in the sense of both knower and the known. The deepest convictions by which we live and think and the root principles of our thought and life are not derived from perceptual experience or logical knowledge, but from intuition. Great truths are not proved but seen. REFERENCES 1. See: Joad C.E.M. Counter attack from the East, George Allen and Unwin. London, 1933, page: 38. 2. See: Row K. S., 'Dr. Radhakrishnan's service to Hinduism' article in Dr. J. P. Atreya's Dr. S. R. Souvenir Vol. Darshan International, Moradabad, 1964, page: 579. 3. Chatterjee Suniti Kumar: "Dynamic Hinduism and Radhakrishnan" and article in P. A. Schilpp (Ed) Tudor Publi. page 507. 4. Shimer William A. in Atreya's (Ed.) Souvenir Vol. page 429 (article: "Radhakrishnan Man and the Universe") 5. His personal statement: Contempo-Indian Philosophy page 493-94. Quoted by Dr. D. M. Datta: The chief currents of contempo-philo. Univ. of Calcutta, II Ed. 1961, page 135-36. 6. Hasting James: (Ed.) Encyclo. of Reli. and Ethics, page 125. 7. Dictionary of Philosophy, page 149. 8. See Indian Philosophy, Vol. I, page 234. 9. See Idealist view of life, page 128 and Indian Philosophy, Vol. II, page 534 and page 639. 10. See Idealist view of life, page 134. 11. Dr. Arapura J. G. Radhakrishnan and integral experience, Asia Publi. Bombay, 1966, page 63. 12. See Idealist view of life, page 146.

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13. Ibid. page 153. 14. Bradley F. H. Appearance and Reality, page 160 15. See: Idealist view of life, page 160. 16. See Contemporary Indian Philosophy, Muirhead Lib. of philo. II Ed. George Allen and Unwin, London, 1952 page 486-87. 17. See: Idealist view of life, page 158. 18. See Ibid..page 138-140. 19. See 20. See Reply to critics in P. A. Schilpp's Vol. (Tudor) page 793. Idealist view of life, page 157. Dr. Radhakrishnan S. -Do -Do Radhakrishnan S. 39 -Do Radhakrishnan and Muir- Contemporary Indian Philosophy, George Allen head (Ed.) and Unwin London 1958, III Ed. Schilpp Paul Arthur (Ed.) Sharma D. S. Sinha R. C. Arapura J. G. Ewing A. C. Stocks J. L. Harris Ishwar C. Selected Bibliography An idealist view of life, George Allen and Unwin, London 1961 Indian Philosophy Vol. II 1951 The reign of religion in contemporary Philosophy, Mac Millan and Co. Ltd. London, 1920. The Philosophy of S. Radhakrishnan, Tudor Publi. Co. N. Y. 1952. Fragments of Confession (Tudor) Reply to Critics (" ) Studies in the renaissance of Hinduism B. H. U. 1944. Concepts of Reason and Intuition (with sp. ref. to Sri Aurobindo, Prof. K. C. Bhattacharya and S. Radhakrishnan) Janaki Prakashan, Patna, 1981. Radhakrishnan and integral experience, Asia Publi. Bombay, 1966. Reason and Intuition, Oxford Uni. London, 1942 Reason and Intuition, Oxford, 1939 Radhakrishnan-profile of a Universalist, Minerva, Calcutta, 1982

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40 Browning R Nagaraja Rao P. and others (Ed.) Kaul R. N. Reason and types of intuitions (Tudor) Ed. Schilpp P. A. Radhakrishnan Reader-an anthology, Bharatiya Vidya Bhavan, Bombay, 1969 Immediacy, Reason and Existence, Udayana Publi. Allahabad, 1965 Counter attack from the East, George Allen and Unwin London, 1933. Modern Indian Thought, Asia Publi., Bombay 1964. Idealistic thought of India, Combridge, 1953 Joad C. E. M. Naravane V. S. Raju P. T.

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4 DR. RADHAKRISHNAN ON THE PHILOSOPHY OF THE UPANISADS Dr. R. S. Betai "Knowledge of Brahman is called Upanisad because in the case of those who devote themselves to it, the bonds of conception, birth, decay etc., become unloosed, or because it destroys them altogether, or because it leads the pupil very near to Brahman, or because therein the highest God is seated." (Samkara)' The Upanisads that record and give expression to the philosophical experiences of seers of different strata of intellect and intuition as also the consequent realization, that are written not precisely at one time, have posed several problems. One of the problems is that even though most later philosophers run to the Upanisads as the highest proof" - parama pramana-for philosophical speculation and systematization, we cannot derive one single unified philosophical system, very often even from the same Upanisad, much less from different Upanisads. There are apparent repetitions, contradictions and varied approaches in the Upanisads. More than one reason have led to this state of affairs. One basic reason is that they are an expression of the intuitive experience of different scers, keen on not only knowing but experiencing Reality; they are experiences of many and therefore varied. That leads Dr. Radhakrishnan to state that: 6 though the Upanisads are essentially the outpourings or poetic deliverance of philosophically tempered minds in the face of the facts of life, not being systematic philosophy, or the production of a single author, or even of the same age, they contain much that is inconsistent and unscientific; but....they set forth fundamental conceptions which are sound. and satisfactory, and these constitute the means by which their own innocent crrors, which through exclusive emphasis have been exaggerated, can be corrected."2 But all will agree that there is unity in the midst of diversity in the philosophy of the Upanisads, and it is possible with the derivation of some fundamental concepts, to derive this philosophy, at least in broad outline. Even the commonest of the common in India have atleast some conception of these basic principles of the Upanisadic philosophy. Dr. Radhakrishnan analyses this philosophy. He states:

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42 "Notwithstanding the variety of authorship and the period of tim covered by the composition of these half-poetical and half-philosophic: trcatises, there is a unity of purpose, a vivid sense of spiritual reality i them all, which become clear and distinct as we descend the strear of time.3 Scope of Differing But the very nature of the Upanisads is such that this task deriving one philosoply, one systematic thinking, is difficult. The Upan sadic teachings are not and they cannot be strict doctrinal systemati thinking set in one mould, but the actual attempts at and the consequen visioning of the secrets of Reality. The struggle of man's soul to riset the highest, his visioning, his experience cannot necessarily be one. Tha leads Radhakrislinan to probe deeper into the philosophy of the Upan sads. All schools of philosophy seck their inspiration in the Upanisad and all read their own philosophy in these works. The very fact tha most schools could read their own philosophies in these works prove their importance as also their diverse and complex structure. Radhi krishnan rightly states: "When disputes arise, all schools turn to the Upanisads. Thank to the obscurity as well as the richness, the mystic as well as th suggestive quality of the Upanisads, the interpreters have been able to use them in the interest of their own religion and philosopliy."4 Thus, even though it would not be very much fruitful, il' not actuall l'utile, to try to derive one systematic doctrinal philosophy from the Upa nisads, they remain undisputed in their importance as the mainspring o all later philosophy almost. That is the reason why the Upanisads are th primc works of 'Prasthanatrayi' of Indian philosophy. Even the latter two the Gita and the Brahmasutra base their philosophical thought on th Upanisads. Not mere metaphysics One more remarkable feature of the Upanisads is that they are no mere metaphysics, mere Adhyatma philosophy or mere mysticism etc. Mai probes into the reality of life, into the deeper secrets of life. Consequenti there develops in his mind aspiration for the Higher and Highest. Ther are the problems of Karma, religious consciousness, ethics, evil and suffer ing, and so on. Actually, in the different stages of his Sadhana, man find one or the otlier solution to these. All these varied problems and the

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solutions are given by the Upanisads; on all these they have something positive to contribute, something that persists in the outlook of the Hindu even to-day, after inore than 2500 years. But in the Upanisads these are 10t questions to be discussed in isolation or independent of one another. They are interwoven with the central theme of the Upanisads, that is a wakening of man's consciousness to the innermost realies of life, his vision of the subjective Atman and realization of the objective highest reality, i.e., Brahman, his experience of identity of Atman with Brabman and tlic consequent release and Ananda. Radhakrislunan lists the contribution of the upa nisadic thinking on all these questions, but every time these are in fusion with the central theme discussed above. The Upanisads are thus, unity in diversity (i) in the realm of the highest philosophical questions of life, and (ii) in the fusion of the thinking on these other questions with the central theme. Radhakrishnan here strikes at reality, his grasp is perfect, his understanding and interpretation of the Upanisads is sound and scholarly. Teaching of the Upanisads Radhakrishnan rightly stresses the fact that finding out the original teaching of the Upanisads and pin-pointing it to some fixed idcas is a task indeed. It is possible to arrive at the real teaching of the Upanisads, only with an unprejudiced and open in ind. Our mind in the present century is saturated with so many pre-conceived theories of Acaryas and we are at a loss to arrive at a fixed decision on the matter. Actually, all pre-conceived philosophical theories, very often poles apart, scek and find consistency in the authority and word of the Upanisads. We can arrive at the central teaching of the Upanisads only if we adopt the approach advised in an upanisadic statement "Know what is unknown and forget what is known." This also speaks for the richness of the upanisadic thinking. But all the Upanisads, with their varied approaches and thinking have something common to contribute by way of teaching. Radhakrishnan claims to divest his mind of the later philosophical thinking and to interpret them from the viewpoint of the seers who composed these. Problems The Upanisads record the struggles, the Sadhana of different nien aiming at spiritual perfection, their practices, and pursuits after thc reality of life, their attempt at knowing the infinite and the cternal. Naturally all problems move round this central struggle of man. This effort at higher

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44 realization makes mau conscious of his problems which are narrated. The Upanisads also answer these. Radliakrishnan stresses this point in these words : "Only the infinite gives durable happiness. In religion we are for cternal life. All these force upon us the conviction of a timeless being, a spiritual reality, the object of philosophical quest, the fulfilment of our desires and the goal of religion. The seers of the Upanisads try to lead us to this central reality which is infinite existence (sat), absolute truth (cit) and pure delight (ananda)."6 That is the reason why he rightly stresses that the Vedas are inferior to the Upnisads in that (i) even though the Vedas raise the questions on reality of man's life and the universe, they are more interested in this life, not so the Upanisads, (ii) the religion taught by the Upanisads is higher than that in the Vedas, (iii) the religion of the Vedas centres round sacrifice, not so in the Upanisads, (iv) the Vedas lift man high to the lrigliest conceivable world known as Syarga, the Upanisads scale far higher heights. That is the reason why the Upanisads, though considering the Vedas to be of supernatural origin, yet stress that Vedic knowledge is inuch inferior to true divine insight that the Upanisads aim at. Radhakrishnan brings out the superiority of Upanisadic knowledge thus : "In the Upanisads we find a return to the fresh springs of spiritual life. They declare that the soul will not obtain salvation by tle performance of sacrifices. It can be obtained by the truly religious life, based on an insight into the heart of the universe. Perfection is in ward and spiritual, not outward and mechanical."8 Nature of Reality Man's inner urge and the consequent desire to know and experience Reality, often starts with his effort at knowing his Self and its subtlest secrets. This Self of man, Atman, is subjective that leads him to the objective that is Brahman. Consequently the Upanisads discuss first the individual Self and then Atman. This is because, as Radhakrishnan says: "It is the subject which persists throughout the clanges, the common factor in the states of waking, dream, sleep, death, rebirth and final deliverance. It is the simple truth that nothing can destroy. Death does pot touch it nor vice dissolve it. Permanence, continnity, unity, eternal activity are its characteristics. It is a world self-complete. There is nothing outside of it or set against it,"9

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When man desires to go nearest to the secrets of the Sell, it should be stripped of all that is alien. Man should thoroughly grasp the real state of his body, mind, ego, dream state ctc. and get his self, stripped of all that is alien to it. The Upanisads probe into these question in the subtlest details. The object is dependent on the subject for realisation. It is therefore necessary to know first lhe individual Self and Atman and then Brahman. When man probes into the Self in this manner, he recognizes its infinity, its absoluteness. An upanisadie mantra statcs : "When, following his reallzation, one grasps the identity of all (in the Atman), what attachment or sorrow could be there ?"10 The Self thus becomes universal. That leads man to nniversal consciousness. Radhakrishnan states "We are obliged to accept the reality of a universal consciousness which cver accompanies the contents of conscious and persists even when there are no contents. This fundamental identity, which is the presupposition of both Self and not-sell, it called the Atman. None can doubt its reality."11 Thus, in his onward march towards perfection, towards self-rcalisation and universal realisation, man starts with his subjective consciousness because he feels that "The world is too much with us. Our Self is lost in feelings, desires and imaginations and does not know what it really is. Leading the life of mere objectivity, absorbed in the things of nature, cver busy with the active pursuits of the world, we do not want to waste a moment's thought on the first principle of all things-the Self of man."12 Man starts with his Self and ends in the realisation of the universal consciousness. It is an experience of realisation in which ultimately the distinction of subjective and objective is lost. The Self or Atman is the Universal Brahman. Radhakrishnan has analysed the fundamental problems of the Upanisads with the analysis of the Indra-Brahma conversation in Chh. Upan, and the three states of the soul followed by the fourth, the turiya in the Mandukyopanisad. The extreme difficulty of this experience is also acknowledged when Radhakrishnan states "It is impossible for us finite beings to define the character of the ideal reality, though the Upanisads are quite emphatic that it is not a blank. Yet to refute false idcas of the highest and to point the truth that it is no abstraction, they indulge in inadequate concepts."13

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16 Brahna-Bralinan and Atman Naturally enough there is vast difference of opinion regarding the objective reality that is Brahman. It is interesting to note that after Atman, Brahman is next in discussion in the Upanisads. Radhakrislinan concedes that the conclusions arrived at are so varied, and at places statements are so abstract that it is possible for the later Acuryas to find authority for their own varied thcories in the words of one or the other Upanisad. In the Kena and the Mundaka Upanisads the Sadhaka pupils ask some fundamental questions in this regard. Some basic questions on the origin of life and origin of the universe had struck the Rgvedic mind also. Man becomes keen to know if some unalterably fixed principle underlies the changing universe. In his onward march in the realm of pursuit of reality, in his Sadhana, the Sadhaka gradually comes to strike at different principles; with every principle he has only a limited understanding and hic strives further. He in this process ultimately comes to the highest principle or reality conceived by the Upanisads. On his march to seek Reality gradually man comes to matter, pruna (vital principle), Manas, Vijnana and Ananda. The final realisation in the Upanisads is in Ananda that is Brahman. Here Radhakrishnan states : "Ananda or delight is the highest fruition, where the knower, the known and the knowledge become one, Here the philosophical quest terminates, the suggestion being that there is nothing higher than Ananda. This Anands is active enjoyment or unimpeded exercise of capacity. It is not sinking into nothingness, but the perfection of being."14 Thus, in the Upanisads, Ananda is the most inclusive of all, though Radhakrishnan wonders whether it is possible to go still higher. The Upanisads go LD to this. Radhakrishnan stresses the point in this manner : "It is the aim of the Upanisads to point out that elements of duality and externality persist at the intellectual level, however much we try to overcome them. In knowledge and morality we have the subject-object relation. There must be something higher than mere intellect, where existence is no longer formulated in terms of knowledge. The unity of existences requires that we inust transcend the intellectual level."15 But Radhakrishnan concedes that there is very great difference of opinion about the precise meaning of Ananda and consequently of Braman. The ananda of the Upanisads answers to the highest Brahman accepted by Ramapuja as also the Nirguna Nirakara Brahman accepted by Sankara. We may add ibat so many of the upanisadic statements will also support the Suddhadvaita of Vallabha and Dvaitadvaita of Madhva. Hard and fast,

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47 rigid and absolute, all-aggreeable statements on what precisely Brahman is, are not to be had in the Upanisads. Actually all these varied statements hold equal authority according to tradition. Similar is the varied thinking that we come across with regard to the question 'Brahman and Atman'. Brahman and Atman are the cosmic and psychical principles that are held to be identical. Experience or realisation of the identiry of the two is said to be the final aim of the Sadhana of man in several references. This is the basic doctrine on the question, though we many add that even with regard to this identity, there can be varied views. Radhakrishnan rightly states: "This identity of subject and object is not a vague hypothesis, but the necessary implication of all relevant thinking, feeling and willing. The human self cannot think, conquer and love nature, were it unthinkable, unconquerable and unlovable."16 With all this Kadhakrishnan concedes that af Tattvamasi is difficult to understand but also difficult to deny. It is clear that here, as in all else, Radhakrishnan derives what he thinks to be the highest speculation in the Upanisads. But there are varied conceptions of Brahman corresponding to the different ideas on Atman. He lists the most important ones as follows: (1) The highest Brahman, which is ananda, is just Atman realised in the turiya state. (2) Brahman is self-conscious Isvara, with a force opposed to him. (3) Brahman is Hiranyagarbha or the cosmic soul or sutratman coming between isvara and the soul of man. (4) Brahman is cosmos or Virat when Atman is identified with the body. (5) Supreme Self beyond cause and effect is Brahman. (6) Aum' is Sabdabrahman in concrete character. It is the symbol of concreteness and completeness standing as it does for the three principal qualities of the Supreme. (7) The ultimate reality is sat, chit and ananda, spirit personified as Brahma, Visnu and Siva in later literature. The Upanisads narrate and support all these varied conceptions of Brahman and Atman. It may here be added that the two words. "Brahman' and 'Atman' are used in senses interchangeable, they are often synonymous. The conceptions are described in the Upanisads not for

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their own sake, but for tlie Sadhana leading to self-realization which is ultimately Brahma-realisation. That is the reason why Radhakrishnan stresses the iniportance of these conceptions in tliese words: **It is not an abstract monism that the Upanisads offer us. There is difference but also identity. Brahman is infinite not in the sense that it excludes the finite, but in the sense that it is the ground of all finites, etc.":17 Radhakrishnan also refers to the contradictory predicates attached to Braliman by the Upanisads. When he discusses the question of intellect and intuition as the means to probe into the secrets of life and the consequent self-realisation that it leads to, so many Upanisads describe this Ultimate Rcality in contradictory predicates. Here, the purpose is to stress that though this whole moverse is Brahman, Brahman is beyond all conception that man's intellect can grasp or reach. It is natural that the Reality that is Brabman should be conceived to be the be-all and endall of this universe with also its concept of time and the concept of mind that moves faster. This reality should, of necessity, be conceived to be far above cverything with all traits that we can conceive of. This partly explains the contradictory predicates attributed to Bralinan. The seers of the Upanisads associate Brahman with the threefold process of creation etc. in the universe and associating it with every atom in this universe, conclude that this universe is Braluman. But the creator ctc. is naturally conceived to be far above the creation and therefore the other predicates of Brahman. The Isopanisad sightly says of Brahmau "This one, though not moving is faster in movement than the mind," and "It is far and yet near, it is inside of all and yet outside of all iu this universe."18 The Kena Upanisad says: "That which is not conceived of by the mind but that by which the mind functions, that precisely is Brahman, etc."19 That is again the reason why exceptional dependence upon Viciya borders on self-deception according to the same isaopanisad "Those who worship Avidya arc engrossed in blinding darkness. Deeper darkness than this is the lot of those who are engrossed in Vidya. But one who knows Vidya and Avidya both at a time, crosses over death by Adidya and enjoys immortality by Vidya."20 The Upanisads want to stress that our intellect, in its pursuit of the Supreme Principle is confounded by these contradictory predicates though

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49 4 there is no genuine reason to be confounded. Here, Radhakrishnan stresses the limitations of mere intellect and lays down the importance of intuition and intuitive experience from the viewpoint of the Upanisads. Intellect, by its very limitaions, cannot, on its own comprehend Reality. He says: **Causality is the rule of all changes in the world. But Brahman is free from subjection to causality. There is no change in Brahman though all change is based on it. There is no second outside it, no other distinct from it. We have to sink all plurality in Braliman. All proximity in space, succession in time, interdependence of relations rest on it."21 Intellect, reason, may be, even yoga etc. have their own limitations and mystics realize Brahman by intuition that leads to illumination. The theories of cause and effect which logically apply to all else perhaps, do not apply to Brahman. In the Gita Krislina says: "They are in me though I am not in them.""? This is an idea on the same lines. Radhakrishnan adds : "It is attained by the mystics in their moments of Illumination. It is direct knowledge or immediate insight. In the mystic experience the soul finds itself in the presence of the highest. It is lost in awareness, contemplation and cnjoyment of the Ultimate Reality."23 Here it is that all the aspirations of the human mind are fulfilled. But intellect and intuition are complejnentary and mutually dependent also. They often go hand in hand as the Upanisads agree. Actually mere intellect and mere intuition liave their own capacities as also limitations. Both going hand in hand, simultaneously, is necessary, for a man struggling to realize the Self as the supreme end of life and all philosophical aspirations. Yet to the Upanisads intuition is more dependable than intellect because Brahman or Atman in its true, subtle perspective and reality is a matter of comprehension, not by the mind but by the whole Self of man that shall get merged in it and come to a stage when all sense of distinction, all duality, all that knowledge yields, everything gets disintegrated into the Supreme Reality. With all this the upanisadic doctrine is not pessimism. What the upanisdic doctrines expect us to know and realize is everything in its proper perspective and as it is. This knowledge of Reality culminates in the knowledge of the Supreme Reality Radhakrishnan also refers to the individual Self that constantly feels the need to probe into reality, to grasp the secrets of life, to attain to self-realisation. But in its march in Sadhana, the individual Self has its own limitations that must be got over. This is due to the lower nature in man. He is the enjoyer of the world and he is ruled by the ego in him. Philosophical experience of self-realisation leads him to know that

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50 the finite cannot subsist on its own and therefore it is unreal on its own and becomes real only iit' reference to the Infinite. Radhakrishnan rightly states: "When we are delivered in lifc, our condition is that of the Jivanmukta,, who is freed from the bonds of conditional existence. His appearance continues without much outer change. His embodied state does not affect the bcing whom it clothes, as he has complete control over the bodily fraine and knows its externality."'24 Intellect hclps man upto a certain stage to get over this conditioned state and then intuition works. When the finite attains to the Infinite, the Suprenje, man reaches the final aim and therefore end of all spirifual life, and of all philosophical pursuit. The Upanisadic thinking probes deep and subtle when it separates the individual or finite Self from the Atman that is infinite and from Brahman, though in fact all attain to unity in realisation and ultimately all doubts are set at rest in this philosophical pursuit. Release-Moksa By this time we liave noted that wliat is necessary before man enters llic spiritual attainment is negation of the ego and fixation in the Divine ground, that free man from conditional existence and sarisaru. In this context Radhakrishnan deals with the question of final release or moksa, popularly known as liberation. The question is taken up by him after hc deals with the questions of ethics and religion in the Upanisads. This is because, to the Upanisads, the highest state of religious consciousness and realisation is Moksa. Man is liberated froni saisara, from the ego, from the conditioned existence; this release is complete disintegration of individuality, giving up of isolation and yet it is not mere nothing. 1 Man's desire for self-realisation is in fact a desire for mok sa. Perfection, from imperfection, Infinite from the finite is tlic goal of man in his spiritual, philosophical sadhana. In fact it is the fullest expression of the Self, it is realisation of 'what is. That is the reason why the highest state of Ananda, of rapture and ecstasy, is a state iu which man becomes one with the creator. Naturally this condition of the highest bliss is the condition of freedom. Our thinking, language, conception, worldly experience etc. are too poor to describe it. It is therefore described in the Upanisads by metaphors; it cannot possibly be described in precise, clear terms. That is vagueness in the opinion of Radhakrishnan, but we must add that the Upanisads had no alternative. It was therefore natural that it should lead to different

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51 theories of liberation in the days that followed. However, Radhakrishnan summarizes the central concept of moksa in the Upanisads in these words:" "Moksa literally means release, release from the bondage to the sensuous and the individual, the narrow and the finite. It is the result of self-enlargement and freedom.. The path of deliverance is the path of soul growth. The Reality in which we are to abide transcending our individuality is the highest, and that is the reality asserted by the Upanisads." Ethics In his Introduction to 'The Principal Upanisads,' Radhakrishnan starts with the importance of ethical life to the Upanisads because practice of moral virtues and good acts is necessary. Man's ego has no self-sufficiency and to a great extent man shapes his present and future life. In his 'Indian philosophy' he starts his discussion of the Ethies in the Upanisads by referring to objections raised against the possibility of Ethics in philosophical discussion and system. The objections are mainly these: (i) If all is one as the Upanisads state, how can there be moral relations ? (ii) If the absolute is perfection, what is the need to realize the accomplished? (iii) If man is divine in nature, there is no room for any ethical endeavour. Radhakrishnan answers these objections from the viewpoint of the Upanisads and then discusses the nature of Ethics of the Upanisads. The ethical doctrines accepted and described by the Upanisads are based on the fundamental concept of the Upanisads that the final aim and end of life of man is self-realisation, that is also realisation of the universality of the Supreme Principle that is Brahman. Man also realises the identity of Atman with Brahman that leads to Moksa. Though divine, man in his finite state has an element of non-being that exposes him to evil, to Avidya etc. (Principal Upanisads, p. 104 onwards). The Upanisads accept that all living beings, conscious or unconscious though they may be, are on their march to spiritual uplift. Man who feels finite and imperfect has an inner urge and push that make his Self struggle for the Infinite and Perfection. That stresses the need of sublimation and here the ethical principles step in. The ideal of ethical principles is thus so high that all ethical principles are subsidiary to man's highest goal in life as man. Only he moves consciously towards the Divine. Radhakrishnan analyses in his scholarly discussion the following ethical principles of the Upanisads that follow the ideal stated above.

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(1) A life of reason is a life of unselfish devotion to tle world. This unselfish devotion in the philosophical context amounts ultimately to becoming holy. Renunciation as the dominant path is deliverance. 26 (2) Morality is not external and superfluous, it is essentially inward. Motive in moral conduct and inner purity are therefore basically important. (3) Like the Self of man, the whole world with all living beings is to be looked upon as born of God. That is the reason why self-love is said to be at the root of all kinds of love. Only 'cgoism' is objccted against. Love of the eternal is real love with intrinsic worth (4) Man must renounce selfisli endeavours but positively not all interests. What is necessary is detachment. The Upanisads distinguish between animal and other desires, selfish desires and desire for salvation, true and false desires. Desires are not bad in themselves but bad indeed are attachments and mental reactions that they lead to. (5) The Upanisads permit all means of cleansing the body and mind of animal instincts as also even flimsy human instincts plus the means to higher rise of man. Cleansing, fasting, continence, solitude etc. are purificatory of the body. The vratas described in the Gita27 are means for this. (6) Code of duties for control of passions, peacefulness of mind, freedom from narrowness and selfishness, restraint, liberality, mercy etc. are laid down as training of the mind and man's sublimation, so that he rises in aspiration and comes to a state of cultivation of quietude, balance, equanimity etc. These make man deserve to probe into spiritual rise. (7) Retirement from the mortal couditioning world after fulfilling duties to society and a life of purity, humility, asceticisin, detachment etc. is recommended. This too is ultimately a means to the end in form of striving after liberation at the proper time and age. (8) Observation of Asramadharma to fill the whole of life with the power of the spirit. This is again to make man detached by slow and gradual steps from the worldly life to develop his spirituality the highest. (9) Observation of rules of caste as duties to ones self and to society, so that on one side the social fabric is held intact and it grows strong, and on the other there is sostening of divisions and undermining of class hatreds and antipathies. This is necessary because God is the inner soul equally of all and therefore all have the right to rise higher to the ultimate truth. (10) Man must become moral in the real sense of the term and he becomes moral only when he rises to religion and religious consciousness. The possibility of religious realisation is the presupposition of all morality.

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Man rises higher and highest by religion and one who rises the highest is above all laws. The Upanisads, with thesc cthical principles accept the necessity of a good, decent, noble life in the world. Yet tliese are ethical principles of the Upanisads as a means and not the end even if thcy be good on their own. They are a means to the rise of man from the interest of flesh, of worldly attachment, of the satisfaction of the egoism to the higher stage in lifc physically, mentally, emotionally so that ultimately man rises spiritually. This is the end and truth of these cthical principics. "Moral activity is not an end in itself. It is to be taken over into the perfect life. Only this has transcendental worth." Religion "In the Upanisads we find a criticism of the empty and barren ritualistic religion. Sacrifices were relegated to an inferior position. They do not lead to final liberation..when all things are Gods there is no point in offering to him anything, except one's self.'29 Naturally enough the religion of the Upanisads is not and it cannot be religion in the ordinary sense of the term as a sect, its practices, external marks, certain faith ard values and a God. The Upanisadic conception of religion is very wide. It is on the whole a means again and not the end. It is meant to transform the whole nature of man, so that it rises higher from lower levels and is endowed with a wider spiritual outlook. Naturally enough a man religious in this sense will come to stand on the threshold of higher and highest realisation. They therefore teach the religion of Sraddha and Upasana, faith and worship. This may be followed by practices of yoga and the three become the means to self-knowledge, atma-darsana. Man next prepares for God-realisation and here come the three stages of man's religion-srarana, manana and nidiahyasana. Sravani is listening to, understanding and grasping traditional values. Naturally this is to be done with faith. The Upadisads accept tradition as a source of strength for man and they are vehemently opposed to what one might call traditionalism. Manana is personal reflection thereon by which "we attempt to forin clear ideas by the logical process of inference, analogy etc." (Principal Upanisads, p. 133). Nidishyasana or contemplative meditation is meant to transform logical ideas into spiritual perception or darsana. This brings man on the threshold of the secrets of truth and the highest truth. Religion in this sense is meant to take man's personality higher from flesh, worldly attractions, attachment; it is meant for mental, emotional and spiritual sublimation. That is the reason why Radhakrishnan states

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54 **The Upanisad religion is the feeling of reverence and love for the great spirit. Such meditation is spiritualised bhakti. It recognises also that the distinction between subjcct and object ielts away in the licart of religious fervour."530 It is meant to lead man to perfection. All other modes of religion permitted by or not protested against by the Upanisads are preparatory to this. Prayer, worship of a personal god etc. are accepted but not for themselves. Radbakrishnan therefore specifically states "The unity of spirit is the first principle of the upanisadic doctrine. Divine emanence is its central fact. If that is inconsistent with religious worship, it means only that theism has no place for true religion, since a true theism must accept divine immanence."34 Karma and Rebirth The first fact to be noted is that the law of Karma is within, the judge is within in form of the awakened consciousness of man, the Atman is the wielder of this law. The world-order is referred to in the Vedas as Rta and the world--order must go on. Varuna is the ruler of this world-order. The law of Karma thus works in the world as also in man's life. We are told that man's life and birth are determined by his actions in his past births. The law works and works in the most dispassionate mauner. But this should not mean any pessimism. Man can to a good extent slia pe lis future as he shaped his past by his actions. The law of Karma in the Upanisads is thus (i) going on of the world-order which is a must and (ii) man being shaped by his past actions and shaping his future by actions again. Though within limits, man has free-will and he can shape his future, even partially he can better his present. The belief in the law of rebirth is a natural corollary to the law of Karna. Man's new birth will be slaped and determined by his actions in previous births. The Upanisacs adopt this law and describe in details the manner in which man dics and is reborn. Karma and rebirth, it is emphasised, are there till true knowledge is obtained. Here, virtuous acts, ethical rules and religious consciousness lielp man. Thus, a sense of individual responsibility is emphasised. The law is not inconsistent with social scrvice. Actually in social service man disintegrates his ego and therefore attains to a stage when his actions do not bind lim. It has therefore a cliance to become a means to free ones self from Karma. Disinterested work or work for the good of the world help man to attain to freedom. Thus, the law of karma is there, but it does not negate individual cffort. In a sense the law works only at lower level. Once man enters the higher stage of thc spirit, he transcends the finite and becomes infinite. This shows also that karma has psychological

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55 aspects, it influences the mind as it does nature and the world. It fea an impact, impression, on the mind and man may repeat his actions. The law is not held to be inconsistent with theism by the Upanisads; the law is consistent with the reality of absolute Brahman. Radhakrishnan states "Only the karma theory can give us a just conception of the spiritual universe. It brings out the living rational nature of the whole IC is the mechanism by which spirit works... Freedom and Karma il re the two aspects of the same reality."32 Conclusion In order to impart a sort of completion to his interpretation of the philosophy of the Upanisads, Radhakrishnan discusses some other questions also. But the questions discussed and analysed here from the VICW point of Radhakrishnan, are enough to give to us almost a complete picture of his understanding of the upanisadic philosophy. Radhakrishnan here succeeds in giving a clear picture of the immense wcalth of the Upanisadic thinking in all its variety and vastness. He successfully shows how this thinking has become the basis for all later philosophy. He bases his analysis on the original sources from the Upanisads and is therefore on sound lines and proof. His reason is perfect almost and his style lucid and dignified. He writes with case and confidence. At places he brings in western philosophical thinking and concepts by way of comparison and in order to make himself more clear. However, it may be added that in referring to the use of the Upanisads by later philosophers, he refer's again and again to Sankara and some times also to Ramanuja. Many of his thoughts would perhaps have been better clarified if he had referred also to Vallabha and Madhva. But he is mainly a follower of Sankara whose philosophy is too much with him.33 As far as doctrinal discussion is concerned, it is felt tllat he should have discussed the problems of Bhakti and Yoga in greater details. With this one suggestion, it must be accepted that perhaps with the exception of Dasgupta, no other philosopher-writer has treated the philosophy of the Upanisads better. The treatment is an important contribution of the scholar to a near correct and precise understanding of the philosophy of the Upanisads. 1. Introduction to his Bhasya on Taitiriyopanisad upaniSaditi vidyocyate tacchIlAnAM garbha jammajarAdivijJAnAttadavasAdAdA brAhmaNoM vopanigamayitRtvAdupaniSaNNa bAsyAM para zreya iti / tadartha tvAd grantho'pyupaniSada / Also vide 'Principal Upanisads', Intro. p. 19

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56 2. 'Indian Philosoply', Vol. 1. p. 138 Also 'Principal Upanisads', p. 19-20, also p. 99 3. Indian Philosophy', Vol. I, p. 139 4. 'Iudian Philosophy', Vol. I, p. 140. Also on p. 141 5. avijJAta vijAnatAM vijJAtamavijAnatAm / 6. 'Indian Philosophy', Vol. I, p. 150 7. The difference between Svarga and what the Upanisads aim at is aptly suggesed by Kalidasa in his Sakuntala in luis verseprANAnAmanilena vRttirucitA satkalpavRkSa bane tAye haimasahasrapatrasubhage nakta diva' sadAvratam / dhyAna' ratnazilAgRheSu vibudhastrIsa nidhI sayamA yatkAMkSanti tapAbhiranyamunayo tasmi'stapasyantyamI // (7--13) 8. 'Indian Philosophy', Vol. I, p. 147 9. 'Indian Philosophy', Vol. I, p. 152 10. tatra kA moha ka: zokaH ektvmnupshyt:| 11. Indian Philosophy', Vol. I, p. 159 12. Indian Philosophy', Vol. I, p. 154 13. 'Indian Philosophy', Vol. I, p. 162 14. Indian Philosophy', Vol. I, p. 165 15. "Indian Philosophy', Vol. I, p. 165 Also p. 166 16. 'Indian Philosophy', Vol. I, p. 170 17. 'Indian Philosophy, Vol. I, p. 173 Also vide 'principal Upanisads' p. 59 18. anejadeka manasA javIya!......etc. tada dUre tadvantike, tadu anta: sarvasya tadu sarvasyAsya bAhyata: / 19. yanmanasA na manute yena aahumne| matam tadeva brahma tvaM viddhi......etc. 20. andhatamaH pravizanti ye avidyAmupAsate / tatA bhUya iva te tamo ya u vidyAyAM ratA: // vidyAM cAvidyA ca yastadvedeobhayaM saha / / avidyayA mRtyu tI, vidyayAmRtamaznute // 21. 'Indian Philosophy', Vol. I, p. 175. Also p. 176 Also vide 'Principal Upanisads' p. 64 22. na cAhateSu te mayi / (Gita 7-12) 23. 'Indian Philosophy' Vol. I, p. 177 Vide also 'Principal Upanisads' p.95-98 24. 'The Principal Upanisads'-Intro. p. 121

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25. 'Indian Philosophy Vol. I, p. 209 Also 'Principal Upanisads' p. 118 26. Vide 'Principal Upanisads' p. 105 onwards, also. 27. Vide 'Bhagavadgita', 16. 1 to 5 28. 'Indian Philosophy Vol. I, p. 230 Also 'Principal Upanisads', p. 106 29. 'Principal Upanisads', p. 49 30. 'Indian Philosophy Vol. I, p. 233 Also 'Principal Upanisads' p. 136 31. 'Indian Philosophy Vol. I, p. 236 Also 'Principal Upanisads' p. 138-139 32. 'Indian Philosophy Vol. I, p. 248 33. He takes Sankara's view to be the most representative of the principal doctrines of the Upanisads, vide Indian Philosophy Vol. 2, p. 467 Select Bibliography 1. Indian Philosophy. Vol. 1 2. The Principal Upanisads - S. Radhakrishnan 3. Religion and Society - S. R. 4. Hindu View of Life - S. R. 5. Eastern Religion and Western thought - S. R. 6. Heart of Hindustan S. R. 7. East and West in Religion --S. R. 8. An Idealist View of Life - S. R. etc., etc.

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RADHAKRISHNAN AND CHRISTIANITY -Dr. Bharti Sayan OO Christianity has flourished in India from the beginning of the christian era. The Syrian Christians of Malbar believe that their form of Christianity is apostolic, delievered directly from the Apostle Thomas. They contend that their version of the christian faith is distinctive and independent of the forms established by St. Peter and St. Paul in the west. A heretical work of the third century called 'The Acts of Thomas' tells us that the Apostle was unwilling to go to India, and therefore the Lord contrived to sell him as a slave to Abbanes, the representative of Gondophares, the ruler of India. The whole story was dismissed an incredible until in 1834 a coin was found in the north-western corner of India bearing the name Gondoplares. Dr. Radhakrishnan remarks here that "from this we can gather, not that the Apostle went to India in the first century-though it is not improbable-but that there were close relations between India and the Christians of Persia and Mesopotamia before the third century. What is obvious is that tliere have been christians in the west coast of India from very early times."! In connection with the topic how christianity spread all over the world, Dr. Radhakrishnan observes that "Christianity began humbly among a band of disciples who knew and remembered the earthly life of Jesus, the ministry of a revolutionary prophet who announced the speedy coming of the kingdom and demanded repentance. The Gospels give us what the apostles and the others had to tell of the life and doctrine of Jesus."2 ious is that the lines." In padhakrishnan Birth of Jesus Christ King Herod ruled Judea for nearly forty years from 37 B.C. He is mentioned in the Gospel in connection with the birth of Jesus. The Magi who came to pay their respects to Jesus on his birth, guided by a star told Herod that a great king was born. After hearing this, king Herod ordered to destroy all newly born babies in Bethlehem. Here Dr. Radhakrishnan finds some similarity regarding the birth of Christ and Krishna. He writes : "....it reminds us of Kamsa murdering all the children of his sister except the last, at the time of krsna's birth, for he was told that he would be killed by a child born of his sister, who would succeed to his throne." He is of the opinion that the second chapter of Matthew has a striking resemblance to Krsna's birth - story.

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59 Christians believe and accept that Christ was conceived in the womb of the blessed Virgin Mary by the power of the Holy Spirit, without the means of man. This emphasizes the fact that the birth of Christ was not at all an ordinary but a supernatural birth, in virtue of which he was called, "the son of God". The most important element in connection with the birth of Jesus was the supernatural operation of the Holy Spirit, for it was only through this that the birth by virgin becomes possible. The doctrine of the virgin-birth is based on the following passages of Scriptures : "Therefore the Lord himself shall give you a sign, Behold, a virgin shall conceive, and bear a son, and shall call his Dame Immanuel." Isaiah. 7.14;" Now the birth of Jesus Christ was on this wise: When as his inother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost ...... Joseph, thou son of David, fear not to take unto thee Mary thy wife : for that which is conceived in her is of the Holy Ghost." St. Matthew 1 : 18, 20. The Question is sometimes asked, whether the virgin - birth is a matter of doctrinal importance. Brunner rejects the doctrine of the miraculous birth of Christ and holds that it was purely natural. Karl Barth recognizes the miracle of the virgin - birth, and sees in it a token of the fact that God has creatively established a new beginning by consenscending to become man. The wonderful birth of Jesus, the Messiah is supported by the Bible and he was a Son of God. And being a Son of God, his brith was altogether different. The birth of Jesus Christ is predicted in Old Testament. Enoch, the Saint of antiquity mentioned in Genesis (V. 23), preaches the coming world judgement, and proclaims 'the son of Man who was to appear in order to rulc with righteous as their lead in the time of the new age. The four titles attributed to Jesus 'the Christ', 'the Righteous one', 'the Elect one and the 'Son of God' are all found in the Now Testament. The name Jesus Christ : The name Jesus is the Greek form of the Hebrew Joshoshu, Joshua or Jeshu5. The generally accepted opinion is that it is derived from the root 'Yasha' hiph; hoshia, to save, but it is not easy to explain how Johoshua became Jeshua. Probably Hoshea, derived from the infinitive, was the original form, cxpressing merely the idea of redemption. The Yod, which is the sign of the imperfect, may have been added to express the certainty of redemption. This would best agree with the interpretation of the name given in New Testament. For another derivation form Jeho (Jehovah) and Shuq, that is helf (Gotthilf).

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60 I Jesus is the personal, Christ is the official name of Messiah. It is the equivalent of the Old Testament Mashiach (from mashach to anoint), and thus means "the anointed one." Kings and priests were regularly anointed during the old dispensation. The king was called "the anointed of Jehovah."9 Only a single instance of the anointing of a prophet is recorded, 10 but there are probably references to it." The oil used in anointing these officers Symbolized the spirit of God, 12 and the anointing represented the transfer of the Spirit to be consecrated person.13 The anointing was a visible sign of (a) an appointment to office; (b) the establishment of a sacred relationship and the consequent sacrosanctness of the person anointed;14 and (c) a communication of the Spirit to the anointed one.15 The Old Testament refers to the anointing of the Lord, and the New Testament also refers to it.17 Formerly references to it were also found in Psalms and proverbs, 18 but to-day Hebraists assert that the word nasak, used in these passages means "to set up " rather than "to anoint." But even so the word points to the reality of the first thing symbolized in the anointing,19 Christ was set up or appointed to His offices from eternity, but historically his anointing took place when he was conceived by the Holy Spirit, 20 and when he received the Holy Spirit, especially at the time of his baptism.21 It served to quality him for his great task. The name 'Christ' was first applied to the Lord as a common noun with the article, but gradually developed into a proper noun, and was used without the aricle.22 Teachings of Jesus : Jesus left nothing written. For some years after his death, his disciples believed that his return as judge andt he consummation of this age were imminent. In the words of Dr. Radhakrishnan "Jesus" religion was one of love and sympathy, tolerance and inwarduess.. He did not profess to teach a new religion but only defended spiritul life.. He learned and taught in the synagogues of the Jews":23 He observes "Christianity is a syncretistic faith, a blend of various earlier creeds. The Jews, the Greek and the Roman as well as the races of the Mediterranean basis have contributed to it, with the result that, in spite of its anxiety for system, this is lacking. Its ideas about God, to take one example, vary between a loving father, a severe judge, a detective officer, a hard school master and the head of the clerical profession."24

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61 Jesus spcaks from his personal experience." My teaching is not mine but His that sent me.. He that speaketh from Himself seeketh his own glory, but He that sccketh the glory of Him that sent him, the same is truc." (The Bible St. John. 7.16-18.) He setsa side all authorities. Whatever they may say "I say unto you." He takes his stand on truth as verified in his experience. "Truth, for him" writes Dr. Radhakrishnan, "is not a historical fact but spiritul life. His teaching brushes aside all the legalistic encumbrances of the Jewish religion and holds that in the two old commandments everything recquired of man was summed up." 25 Love and Suffering : While quoting the words of Jesus Christ, Dr. Radhakrishnan says that--" "Thou shalt love the Lord thy God.' 'Thou shalt love thy neighbour as thyself.' Jesus' religion affirmed these two central simplicities."26 While quoting St. John he says that the law was given through Moses and grace and truth came through Jesus. St. John brings out the concept of love preached by Jesus in a very appealing manner. He says "Beloved, let us love onc another, for Love is of God. Every one that loveth is born of God and knowcth God. He that loveth not knoweth not God. For God is Love." Love of neighbour is taught by all religions but the capacity to love is difficult to attain. Dr. Radhakrishnan believes that growth in spiritual life is the only force which gives as the capacity to love our neighbour, even when we are not naturally inclined to do so. Hc quotes the Epistle of St. James- "whence comc wars and fighting among you ? Come they not hence, even of your desires, that war in your members." Conflicting desires within men lead to strains and conflits among men. Here Dr. Radhakrishnan gives an advice which is simple yet hard in practise - that we must be at harmony within ourselves. He quotes St. Teresa's words- "Christ has no body now on earth but yours, yours are the feet with which he goes about doing good; yours are the hands with which he blesses." He also quotes William Law, the great eighteenth Century mystic- "By love I do not mean any natural tenderness, which is more or less in people according to thcir constitution; but I mean a larger principle of Soul; founded in reason and piety which makes us tender, kind and gentle to all our fellow creatures as creatures of God and for his sake." Turgeniev once commented on love thus- it seems to me that to put oneself in the second place is the whole significance of life.. If meat

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makes my brother to oflend, I will cat no flesh while the world standeth, lest I make my brother to offend." After quoting Turgeniev, Dr. Radhakrishnan asks uis-If we are to be so particular even in matters of diet, how much more respectful should we be ia matters of social life and religion ? Dr. Radhakrishnan compares Buddha's words with the christian concept of Love. "Not by hate is hate destroyed, by love alonc is hate destroyed. Ye monks, if robbers and murderers should severe your joints and ribs with a saw, lic who fell into anger, threat would not be fulfilling my commands."27 To love one's enemies, to bless them that curse, to do good to them that late, to turn the other cheek, to leave the cloak with him who takes the coat, to give all to him who asks, are the teachings of Jesus. Jesus asks us to forgive our brethren even if they sin against us. 'Seventy times seven.28 St. Paul said, -I11 Christ there is neither Jew nor Greek, Barbarian, Scythiau, bondu nor free, but yet are all one man in Christ Jesus.29 Jesus asks us to assume a responsibility for the whole humanity. When Jesus tells his disciples for the first time that he must suffer, Peter reaproaches him: "Be it far from thee, Lord : this shall not be unto thee" and Jesus repulses him with sharp words: "Get thee behind me, Satan."30 The Gospel tradition shows clearly this change of emphasis in Jesus' teaching, and the new note served to heighten the significance of his message. The intercessory and expiative power of suffering is emphasized in Christianity. Jesus' appeal on the cross "Father, forgive them for they know not what they do" is a piece of his love for his people. Love and suffering go hand in hand. Dante looked at the lover's wearing through all the ages the Supremest Crown of sorrows."Suffering is not punishment but the prize of fellowship" says Dr. Radhakrishnan. "It is not always a misfortune. It often helps us to grow."31 Here Dr. Radhakrishnan is very far from the actual Biblical meaning of suffering. The sufferings of life, are the result of the entrance of sin into the world. Scripture and experience both teach us that sin is universal, and according to the Bible, the explanation for this universality lies in the fall of Adam. The whole life of Jesus was a life of suffering. The sufferings of the saviour were not purely natural, but also the result of a positive deed of God.32 Sin : The sufferingsof li fe, which are the result of the entrance of sin into

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the world, are also included in the penalty of sin. Sin is one of the saddest but also one of the most comman phenomenon of human life. It is a part of the comman experience of mankind and therefore forces itself upon the attention of all those who do not deliberatlely close their eyes to the realitics of human life. There are direct statements of Scriptures that point to the universal sinfulness of man.33 And several passages of Scriptures teach that sin is the lieritage of man from the time of his birth, and is therefore present in human nature so carly that it cannot possibly be considered as the result of imitation.34 It is quite impossible to give a unified and comprehensive classification of actual sins. The Old Testament makes an important distinction between sins committed presumptuously and sins comitted unwittingly i.e. as a result of ignoranee, weakness or error.35 The former could not be atoned by sacrifice and were punished with great severity, while the latter could be so atoned and were judged with far greater leniency. Hence Dr. Radhakrishnan does not deal with the concept of sin, it is not necessary to go into the details though it is considered to be of great value by Christian thinkers. The nature and status of Man : "And Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul." Genesis 2.7. Thus, according to the Bible, man was created in the image of God, and is therefore God-related. As mau is created in the image of God,36 he is distinguished from all other creatures and stands supreme as the head and crown of the entire Creation. The terms 'image' and 'likeness have been distinguished in various ways. Some were of the opinion that 'image' has reference to the body, and 'likeness' to the soul. Augustine held that the former referred to the intellectual, and the latter, to the moral faculties of the soul. Bellarmin regarded 'image' as a designation of the natural gifts of man, and 'likeness' as descriptive of that which was supernaturally added to man. Calvin goes so far as to say that it cannot be denied that the angels also were created in the likeness of God, since as Christ declares, 37 our highest perfection will consist in being like them. But the angels are never represented as Lords' creation in the Bible. Dr. Radhakrishnan observes that-"Man is made in the likeness of God, in his own image. The vast cosmic impulse has embodied itself in him. He is an active and purposeful force in the world. His duty is not to mark time and wait on chance."38 The unity of God and man is not seen in Christianity. Man is man. He can never be God. He is the crea

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64 tion of God. So, the relation between God and man is the relationship of creater and creation. As man is created in the image of God, he shares some of the qualities of God in a finite manner. God is infinite, personal and transcendent. Few qualities of God in a limited form like intelligence, morality, love, righteousness, justice, creativity are found in man. "An important teaching of Christianity is that the physical body is real and significant. It is not evil, nor is it necessarly the source of evil." Writes Charles A. Moore in his article: "The fundamental of living faiths: Christianity."39 Since the body is real and since man is to use Aristotalian language brought into Christianity by St. Thomas Aquinans 'a substance' composed of soul and body, the good life is to be lived in the body and in the world where the body may act. Creation of World The Bible begins with the very simple statement-"In the beginning God created the heaven and the earth." Genesis 1.1. The great significance of the opening statement of the Bible lies in its teaching that the world had a beginning. The Scripture speaks of this beginnings also in other places.40 Dr. Radhakrishnan compares the creation of the world mentioned in the Bible And the earth was without form and void; and darkness of God moved upon the face of the water;41 with the Vedic hymns of creation. The Vedic seer uses the same metaphor of water. 42 While quoting from the Bible "The spirit of God moved on the face of the wators" Dr. Radhakrishnan mentions other version of the Bible which mentions 'brooded' on the water. (Genesis: Cambridge Bible for Schools and Colleges). He further states that the spirit of God brooded over the waste and the void, and brought forth light and life. This symbol of brooding is taken from the traditional cosmogony, where the world is compared to an egg and God is figured as a bird brooding over it. He is of the opinion that the brooding power of a bird like deity is responsible for the production of life and light. He quotes from the Upanisads where the metaphor of God brooding over the world - egg is found.43 He also accepts Tapas' the inward travail of the spirit with the 'brooding' which is responsible for the creative work.44 He remarks "The successive acts of creation detailed in the first chapter of Genesis are due to this power of the spirit which creates world after world in order to realize itself."45 He then moves from the beginning of creation to He says: "In the beginning, says the Bible, was the our present time. void, we have it

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65 still." He quotes the words of Jeremiah "when the fruitful place was a wilderness and all cities thereof were broken down, it is the state of chaos. (4.26)," and says that we live miserable lives in a world of enormous wealth.. our world is a nude one which has torn off its old clothes and has failed to procure new ones.. We must identify ourselves with the spirit of God moving on the face of the waters, enter into the very spirit of the universe and become its vehicle."40 The Holy Trinity The word "trinity" is not quite as expressive as the Holland word 'Drieeenheid' for it may simply denote the state of being three, without any implication as to the unity of the three. According to Dr. Radhakrishnan--"The doctrine of trinity not only sought to provide a place for Jesus in the unity of God but also tried to correct the one-sided view of God adopted in the Old Testament. God is not merely the infinite majesty seated on high (the Father), but is also the heart of love (the Son) and the inmancnt principle of the world process (the Holy Spirit)."47 He compares the view of the Father, the son and the Holy Spirit to the Vedantic formula of Brahman as Sat, Chit and Anand-reality, wisdom and joy. Let us examine what the Bible speaks about the doctrine of trinity. It has always bristled with difficulties. Some of the early church Fathers and even some later theologians, disregarding the progressive character of God's revelation, gave the impression that the doctrine of Trinity was completely revealed in the Old Testament. On the other hand Socinians and Arminians were of the opinion that it was not found there at all. Both are mistaken. The Old Testament does not contain a full revelation of the trinitarian cxistence of God, but does contain several indications of it. The Bible never deals with the doctrine of the trinity as an abstract truth, but reveals the trinitarian life in its various relations as a living reality, to a certain extent in connection with the works of creation and providence, but particularly in relation to the work of redemption. Its most fundamental revelation is a revelation given in facts rather than in words. And this revelation increases in clarity in the measure in which the redemptive work of God is more clearly revealed, as in the incarnation of the Son and outpouring of the Holy Spirit. The proof for the Trinity has sometimes been found in the distinction of Jehovah and Elohim, and also in the plural Elohim, but the former

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is entirely unwarranted and the later is, to say the least, very dubious, The New Testament carries with a clearer revelation of the distinctions in the Godhead. If in the Old Testament Jehovah is represented as the Redeemer and Saviour of his people,48 in the New Testament the Son of God clearly stands out in that capacity.49 And if in the Old Testament it is Jehovah that dwells among Israel and in the hearts of those that fcar him, 50 in the New Testament it is the Holy Spirit that dwells in the Church.51 The New Testament offers the clear revelation of God sending His Son into the world, 52 and of both the father and the son, sending the spirit.53 We find the Father, 54 and the Holy Spirit praying to God in the hearts of believers.55 Thus the separate persons of the Trinity are made clear. Now how far does the concept of Trinity correspond with the concept of Brahman as Sat, Chit and Ananda ? There is nothing common except the numbers among them. At the time of baptism, the Son and tlie Father speaks from heaven and Holy Spirit descends in the form of a dove.56 Jesus also mentions the three persons : ".. baptizing them into the name of the Father and of the Son and of the Holy Spirit." (St. Matthew. 28.19).57 The name 'Father' is applied to God in the first person, the name 'Son' is applied in the second person and is called 'Son of God' i.e. Jesus Christ is represented as the Son of God in the Scripture. The name of the 'Holy Spirit is applied in the third person as God is Spirit or the Spirit of God.' The Significance of Cross : "The cross means physical suffering, earthly defeat but spiritual victory" writes Dr. Radliakrishnan. "Through suffering lies the way to liberation."58 Now let us examine the Christian view of the death of Christ. It deals with the problem of human sin and brings out that men into fellowship with God is one of the central ideas in the New Testament. " ... For I delivered to you as of first importance what I also received that Christ died for our sins and accordance with the scriptures."59 In almost every letter Paul refers in one form or another to the death of Christ using variety of expression referring to Christ's death, His blood, His cross and His crucifixion. The New Testament denotes the death of Christ as a sacrificial death. It distinctly associates it with the Old Testament ritual sacrifice for sin given on the great Day of Atonement by the main priest at the mercy seat.60

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"The mystery of life is creative sacrifice. It is the central idea of the Cross..he who truly loves us will have to suffer for us, even to the point of death," Says Dr. Radhakrishnan. The life of Jesus is the best example of it. We see the victory over evil in the garden of Gethseinane, and also in the cell where Socrates drank the hemlok. Dr. Radhakrishnan is right when be states that Jesus who suffered and died is tlie living God. He directly appeals to us by telling "The Cross becomes significant only when we make it our own, when we undergo crucifixion." Crucifixion was not a Jewish but a Roman form of punisliment. It was accounted so infamous and ignominious that it might not be applied to Roman citizens, but only to the sum of mankind, to the meanest criminals and slaves. By dying that death, Jesuis met the extreme demands of the law. Salvation : Faith in God (Christ), purity of heart and God's forgiveness and grace are component parts of the road to salvation in Christianity. Dr. Radhakrishnan says - "Jesus did not give any definito account of the future life. His references to it in the parables of the Sheep and the Goats, Dives and Lazarus, are coloured by the beliefs of the age in heaven and hell, as geographical areas, ..Jesus evidently did not believe in a long interval between death and judgement, for the rich glutton and Lazarus had their punishment and reward almost immediately after death. Jesus was not misleading the repentant thief when he said "Today shalt thou be with me in paradise (St. Luke xxiii. 1, 43). The official view that the dead will rise with their physical bodies for judgment after death is not supported by these statements of Jesus." It is very difficult to accept Dr. Radhakrishnan when he says that Jesus did not give any definite account of the future life61. The Bible teaches that the soul of the believer when separated from the body, enters the presence of Christ. Paul write to the Philippians that he has a "desire to depart and to be with Christ." (Phillipians. 1.23). And Jesus gave the penitent malefactor the joyous assurance "To-day shalt thou be with me in paradise" (St. Luke 23.43). And to be with Christ is also to be in heaven. In the light of II Coronthiaus 12.3,4. "Paradise" can only be a designation for heaven. Moreover Paul says that "if the earthly house of our tabernacle be dissolved, we have a building from God, a house not made with hands, eternal in heaven". (IInd Coronthians. 5.1). Westminster Catechism, one of the great commentators

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68 on the Bible says that the souls of the wicked after death "are cast into hell, where they remain in torments and utter darkness, reserved to the judgment of the great day." Moreover he adds: "Besides these two places (heaven and hell) for souls separated from their bodies, the Scripture acknowledgcth non," The Bible sheds very little direct light on this subject. The only passage that can really come into consideration liere is the parable of the rich moud Lazarus. 62 Here Dr. Radhakrishnan clearly states that "The only interprctation of heaven and hell consistent with the teaching and character of Jesus is that they refer to qualitative changes in the souls. Heaven symboliscs the improvement of the soul and hell its opposite. And there are grades in hell, as well as in heaven, many mansions in God's Kingdom, and each man will go to his place in accordance with the strength of his faith and the merit of his life."63 Dr. Radhakrishnan compares the Christian concept of salvation with the Hindu law of Karma in his book the Heart of Hindustan. He there says that our conduct determines our future. The law of Karma is criticised as being too mechanical and inconsistant with Divine Love. It is true that the problem of the way to salvation has been the cause of a major debate in christian thought through the ages and there being strongly divergent opinions concerning the question as to whether salvation is gained by faith or by works. Essentially, Christianity is a religion of faith. The Christian concept of salvation is in sharp contrast with the doctrine of Karma and absolute individual responsibility as found in Hinduism, Buddhism and Jainism The reward of the righteous is described as etcrnal life, that is, not merely an endless life, but life in all its fullness without any of the imperfections and disturbances of the present.64 The fullness of this life is enjoyed in communion with God which is really the essence of eternal life.65 They will see God in Jesus Christ face to face, will find full satisfaction in him, will rejoice in him, and will glorify him. Here, let us sce some few things about Hell ! In connection with the subject 'hell' the Bible certainly uses local terms right along. It calls the place of torment gchenna, a name derived from the Hebrew 'ge' (land or valley) and Hinnom or beney hinnon, that is, Hinnou or Sons of Hinnom. This name was originally applied to a valley south west of Jerusalem. It was a place where wicked idolators sacrificed their children to Moloch by causing them to pass through the fire. Hence it was considered impure and was called in later days "the valley of tophet (spittle)", as an utterly despised region. Fires were constantly burning there to consume the official of Jerusalem. As a result it became a symbol of the place of eternal

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69 torment. The Bible speaks of a "furnace of firc"66 and a "lake of fire'07 which forms a contrast with the "sea of glass likc unto crystal."GS Seripture speaks of those who are excluded from heaven as being "outside" and as being "cast into hell." In short, Hell is a place where there is il total absence of the favour of God, and positive pain and suffering are being experienced. According to Dr. Radhakrishan Salvation in Christianity is achieving God consciousness or awareness of God or the union with God;69 not the teaching of the Bible. The Bible does not accept the unity of God and man. According to Christianity, man is man, and he can never be God. Actually man is a creation of God but because of the sin, the relationship between God and man has been broken. "Love for God" writes Dr. Radhakrishnan "is the casiest way to reach salvation.'70 In fact the only way to salvation is the grace of God. If one is thinking in terms of comparative religion, perhaps the most significant aspect of the way to salvation in Christianity is the absolute necessity of God's forgiveness and grace, that is, the free gift of salvation to men, who by their very nature cannot achieve salvation of their own ability. The Resurrection of the Dead The resurrection is a work of the triune God. In some cases we are simply told that God raises the dead, no person being specified. 71 Moreover the work of resurrection is ascribed to the son,72 and indirectly, it is also designated as a work of the Holy Spirit.73 There were some in the days of Paul who regarded the resurrection as spiritual,74 and there are many in the present day who believe only in a spiritual resurrection. But the Bible is very explicit in teaching the resurrection of the body. Christ is called the first fruits" of the resurreetion,15 and "the firstborn of the dead."76 This implies that the resurrection was a bodily resurrection, and theirs will be of the same kind. Dr. Radhakrishnan has a doubt here. He observes that at death Lazarus is taken up directly into Paradise and the rich man goes to hess. Jesus' resurrection after three days is probably suggested by Matthew : "As Jonah was three days three nights in the belly of the whale : so shall the Son of Man be three days and three nights in the heart of the earth," (St. Matthew 12.40). Here Dr. Radhakrishnan writes - "This view is in conflict with what Jesus is alleged to have said to the thich on the Cross: To-day shalt thou be with me in Paradise.' There is immediate cntrance into blessed fellowship with God. The moment of death is the moment of exaltation,"77

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70 Here let us see what Bible tells regarding resurrection. The New Testament has more to say on the resurrection of the dead than the Old Testament, because it brings the climax of God's revelation on this point in the resurrection of Jesus Christ. According to Scripture, physical death is a termination of physical life by the separation of body and soul. Life and death are not 'opposed to each other as existence and non-existence', but are opposites only as different modes of existence. The Soul of the thief on the Cross went to heaven with Christ. The Bible teaches that the soul of the believers at death enter an intermediate place and remain there until the day of resurrection. Paul writes to the Philippians that he has a "desire to depart and be with Christ."78 And Jesus gave the penitent malefactor the joyous assurance-"To-day Shalt thou be with me in paradise."79 And to be with Christ is also to be in heaven. According to Scripture there will be a resurrection of the body, that is, not an entirely new creation but a body that will be in a fundamental sense identical with the present body. God will not create a new body for every man, but will raise up the very body that was deposited in the earth. At the same time Scripture makes it perfectly evident that the body will be greatly changed. Christ's body was not yet fully glorified during the period of transition between the resurrection and the ascension; yet it had already undergone a remarkable change. Paul refers to the change that will take place, when he says that in sowing a seed we do not sow the body that shall be; we do not intend to pick the same seed out of the ground. Yet we do expect to reap something that is in a fundamental sense identical with the seed deposited in the earth. While there is a certain identity between the seed sown and the seed that develops out of it, yet there is also a remarkable difference. Thus the resurrection of the dead is explained. Conclusion: Dr. Radhakrishnan is undoubtedly one of the greatest thinkers of this century. He is not merely a scholar, a historian of Indian thought, but also a thinker who can handle concepts as concepts, whether Indian or western. His great contribution lies in his interpreting Christianity. Besides his books, 'Easterns Religions and Western thought', 'Heart of Hindustan', his interpretations regarding Christianity are scattered in his lectures: The Jowett lectures given on March 18, 1930 at the Mary Word Settlement, London. I, Series on Comparative Religion given at Manchester College, Oxford, on Oct. 22, 1929; Sermon delivered at Manchester College, Oxford, Nov. 1929; Beatty Memorial lectures Series is published in a

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71 book under the title-East and West--some reflections. A collection of his lectures is published under the title of 'Ocassion speeches and writings.' As such there is no uniformity of the Christion concept though his knowledge regarding the Christian doctrine is very decp and sound. He quotes from the Bible, verses in connection with what he wants to say. And in that we see his love and respect for the Christian doctrine. He says "Christianity triumphed as it encouraged mysticisin, preached an eschatology of hope and had a noble ritual. It appealed to the lowly as it taught that in the eyes of God the slave was cqual to the emperor. It ordained brotherly love and fellowship."80 Radhakrishnan's main aim is to show that man is basically the same in the East and the West, that human thought runs along basically the same lines, and that man every where is a creature in quest of his spirit, although the cultural forms to which he belongs may be different. He says that Jesus' teaching has an ascetic note which is characteristic of all true religions. He has described the most original and significant principles of Christianity in a scholarly and lucid way. FOOT NOTES 1. East and West-Some reflections. by Dr. Radhakrishnan. George Allen & zinwin Ltd. London. Second edition 1955. p. 34. 2. Eastern Religion and Western Thought by Dr. Radhakrishnan. Ox ford Uni. Press, London. Second edition. 1940. p. 186-187. 3. East and West-some reflections by Dr. Radhakrishnan. p. 70. 4. Now after the death of Moses. the servant of the Lord, it came to pass, that the Lord spake unto Joshua the son of Nun, Moses' minister. --The Bible. Joshua. I.I. - And he Shewed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right hand to resist him. - The Bible. Zechariah. 3.1. 5. Which came with Zerubabel, Jeshua, Nehemiah, Seraiah ...... The number of the men of the people of Israel. - The Bible. Ezra. 2.2. 6. - These are the names of the men which Moses sent to spy out the land. And Moses called Oshea the Son of Nun Jehoshua - The Bible. Numbers. 13.16. And Moses came and spake all the words of this song in the ears of the people, he and Hoshea the son of Nun. - The Bible. Deuteronomy. 32.44.

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7. Auld she shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins. --- The Bible. St. Metthew. 1.21. 8. Then shalt thou take the anointing oil, and pour it upon his head, and anoint him. --- The Bible. Exodus. 29.7. - If the priest that is anointed to do sin according to the sin of the people, then let him bring for his sin, which he hath sinned, a young bullock without blemish unto the Lord for a sin offering. - The Bible. Leviticus 4.3. Tomorrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may saye my people out of the hands of the philistines; for I have looked upon my people, because their cry is come unto me. - The Bible. I Samuel. 9. 16. Then Samuel took a vital of oil, and poured it upon his head, and kissed him, and said-Is it not because the Lord hath anointed thee to be Captain over his inheritance ? - The Bible. I Samuel. 10.1. - And Absalom, whom we anointed over us, is dead in battle. Now therefore why speak ye not a word of bringing the king back ? -- The Bible. II Samuel. 19.10. 9. Behold, this day thine eyes have seen how that the Lord had delivered thee to-day into mine hand in the cave: and some bade me kill thee : but mine cye spared thee, and I said, I will not put forth mine hand against my Lord; for he is the Lord's anointed. - The Bible. I Samuel. 24.10. 10. And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. -- The Bible. I Kings. 19.16. 11. Saying, Touch not mine anointed, and do my prophet no harm. - The Bible. Psalm. 105.15. 12. The spirit of the Lord God is upon me; because the Lord hath ano inted me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound. - The Bible. Isaiah. 61.1,

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73 13. And the spirit of the Lord will come upon thee and thou shalt prophesy with them, and shalt be turned into another man. The Bible I Samuel.10.6. ..... And the spirit of God came upon him, and he prophesied among them. The Bible I Samuel 10.10. Then Samuel took the horn of oil, and anointed him in the midst of his brethren and the spirit of the Lord came upon David from that day forward. So Samuel rose up, and went to Ramah. The Bible. I Samuel, 16.13. 14. And he said unto his men, The Lord forbid that I should do this thing unto my master, the Lords anointed to stretch forth mine hand against him, seeing he is the anointed of the Lord. -The Bible. I Samuel 24.6 15. Now he which establisheth us with you in Christ, and hath anointed us, is God; who hath also sealed us, and given the earnest of the Spirit in our hearts. -The Bible. II Corinthians. 1.21, 22. 16. The kings of the carth set themselves, and the rulers take counsel together, against the Lord, and against his anointed.. The Bible Psalm 2.2 Thou lovest righteousness, and hatest wickedness: therefore God, thy God, hath anointed thee with the oid of gladness above thy fellows. -The Bible Psalm. 45.7 17. For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel were gathered together. -The Bible. Acts 4.27 How God anointed Jesus of Nazareth with the Holy Ghost and with power who went about doing good, and healing all that were oppressed of the evil; for God was with him. 10 -The Bible. Acts 10.38 18. Yet have I set my king upon my holy hill of Zion. -The Bible. Psalms 2.6 I was set up from everlasting, from the beginning, or ever the earth -The Bible. Proverbs 8.23 was.

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74 19. And the Spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord. -The Bible. Isaih 11.2 Behold my servant, whom I uphold, mine elect, in whom my soul delighteth I have put my spirit upon him, he shall bring forth judgment to the Gentiles. -The Bible. Isaih 42.1 20. And the angel answered and said unto her, the Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee therefore also that holy thing which shall be born of thee shall be called the son of God. -The Bible. St. Luke 1.35 21. And Jesus, when he was baptized, went up straightway out of the water and, lo, the heavens were opened unto him, and saw the Spirit of God descending like a dove, and lightening upon him. - The Bible. St. Matthew 3.16 And Straightway coming up out of the water, he saw the heavens opened, and the Spirit like a dove descending upon him. -The Bible. St Mark 1.10 And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased. -The Bible. St. Luke 3.22 And John bare record, saying, I saw the Spirit descending from heaven like a dove, and it abode upon him. -The Bible. St. John. 1.32 For he whom God hath sent speaketh the words of God: For God giveth not the Spirit by measure unto him. -The Bible. St. John 3.34 22. Systematic Theology by Louis Berkhof. The Bauner of Truth Trust. Edinburgh. 1981. Eleventh Edition. p. 313 23. East and West in Religion by Dr. Radhakrishnan. George Allen & Unwin Ltd. London. Second edition. 1949. p. 58 24. Ibid. p. 62 25. East and West-Some Reflections. p. 72 26. Ibid. p. 72 27. Suttanipata Verses 149-150. (trans by Mrs. Rhys Davids).

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75 28. Jesus saith unto him, I say not unto thee, Until Seven times but, Until Seventy times Seven. -The Bible. St. Matthew 18.22 29. But now ye also put off all these; anger, wrath, malice, blasphemy, fillthy communication out of your mouth. Lie not to another.....If any man have a quarrel against any even as Christ forgave you, so also do ye. -The Bible. Colossians 3.8, 13, 30. From that time forth began Jesus to shew unto his disciples, how that he must go unto Jerusasalem, and suffer many things of the elders aad chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord; this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me Satan: thou art an offence unto me for thou savourest not the things that be of God, but those that be of men. -The Bible. St. Matthew 16.21-23 31. East and West in Religion by Dr. Radhakrishnan, p. 29 32. All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquinty of us all .... Yet it pleased the Lord to bruise him; he hath put him to grief when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the Lord shall prosper in his hand. -The Bible. Isaiah 53.6, 10. 33. If they sin against thee (for there is no man that sinneth not), and thou be angry with them, and deliver them to be the enemy, so that they carry them away captives unto the land of the enemy, far or near. -The Bible. I kings 8.46 And enter not into judgment with thy servant: for in thy sight shall no man living be justified. -The Bible. Psalms 143.2 Who can say, I have made my heart clean, I am pure from my sin? -The Bible. Proverbr. 20.9 Far there is not a just man upon earth, that doeth good, and sinneth not. -The Bible. Ecclesiastes. 7.20

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- As it is written, there is non righteous, no, not one. --The Bible. Romans. 3.10 -- For all have Sinned, and come short of the glory of God. -The Bible. Romans. 3.23 - But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. -The Bible. Galatians. 3.22 It we say that we have no sin, we deceivc ourselves, and the truth is not in us.... If we say that we have not sinned, we make him a liar, and his word is not in us. -The Bible. 1 John. 1.8, 10 34. Who can bring a clean thing out of an unclean ? not one. -The Bible. Job. 14.4 - Behold, I was shapen in iniquity; and in sin did my motlier conceive me. -The Bible. Psams. 51.3 - Whatsoever abideth in him siureth not : Whosoever Sinneth hath not seen him, neither known him. -The Bible. 1 John, 3.6. 35. Ye shall one law for him that sinnetli through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them. Because he hath despised the word of the Lord, and hath broken his commandment, that soul shall utterly be cut off; his inquity shall be upon him. The Bible. Numbers. 15.29, 31. 36. And God Said, Let us make man in our image, after our likeness : and let them have dominion over the fish of the sea, and over the fow of the air, and over the cattle, and over all the carth, and over every creeping thing that creepeth upon the carth. So God created man in his own image, in the image of God created he him; male and female created he them. --The Bible. Genesis. 1.26, 27 37. For in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. -The Bible. St. Matthew 22.30 38. East and West in Religion by Dr. Radhakrishnan. p. 78. 39. The Indian Philosophical Congress. Silver Jubilee Commemoration Voume. 1959. p. 159 40. - And he answered and said unto them, Have ye not read, that he which made them at the beginning made them male and female. -The Bible. St. Matthew. 19.4

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- 77 But from the beginning of the creation God made them male and female. | | | -The Bible. St. Mark. 10.6 In the beginning was the word, and the Word was with God, and the Ward was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made.. And the light shineth in darkness; and the darkness comprehended it not. -The Bible. St. John. 1.1-5. And Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: -The Bible. Hebrews. 1.10 41. The Bible. Genesis. 1.2 42. tama AsIttamasA gUDhamagre'praketa salila sarvam idam | tucchenAbhvapihita yadAsIt tapasastanmahimA'jAyataikam // | nAsadIya sUkta 10:129.3 43. Aitareya Upanisad, 1.4; iii.2. East and West in Religion by Dr. Radhakrishnan. p. 76 The question regarding the creation of the world is found in other Upanisads also: Apo vA idamatre salilamAsIt - taMttirIya brAhmaNa. asadvA idamagra AsIt taitti upaniSad, sradeva saumyedamagra AsIt chAndogya upaniSad, 44. He performed tapas, having performed tapas he produced all this whatsoever. Taitiriya Upanisad. II. 6.1. Brihadaranyaka Upanisad. 1.2.6 45, East and West in Religion by Dr. Radhakrishnan p. 77 46. East and West in Religion by Dr. Radhakrishnan. p, 77, 78, 79 47. Heart of Hindustan by Dr. Radhakrishnan. Pub. by G. A. Natesan & Co., Madras. Sixth Edition. p. 79 48. For I know that my redeemer liveth, and that he shall stand at the latter day upon the earth. -The Bible. Job. 19.25. ....O Lord, my Strength, and my redeemer. -The Bible. Psalms. 19.14 And they remembered that God was their rock, and the high God their redeemer. -The Bible. Psaims. 78.35 They forget God their Saviour, which had done great things in Egypt. -The Bible. Psalms. 106.21

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78 -- Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the Lord, and thy redeemer, the Holy One of Israel. --The Bible. Isaiah. 41.14 As for our redeemer, the Lord of hosts is his name, the Holy one of Israel, ---- The Bible. Isaiah. 47.4 - I the Lord am thy Saviour and thy Redeemer, the mighty One of Jacob. --The Bible. Isaiah. 60.16 49. And she shall bring forth a son, and thou shalt call his name Jesus: for he shall save his people from their sins. -The Bible. St. Matthew, 1.21 - To give knowledge of Salvation unto his people by the remission of their sins. . To give light to them that sit in darkness and in the shadow of deatli, to guide our feet into the way of peace. -The Bible. St. Luke. 1.77, 79 - ..indeed the Christ, the Saviour of the world. --The Bible. St. Johi. 4.42 But Peter said. Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land. - The Bible. Acts. 5.3 Christ hath redeemed us from the curse of the law, being made a curse for us : for it is written, Cursed is every one that hangeth on a tree. --The Bible. Galatians. 3.13 Because for the work of Christ he was nigh upto death, not regarding his life, to supply your lack of service toward me. - The Bible. Philippians. 2.30 Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ, who gave himself for us, that he miglit redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. -The Bible. Titus. 2.13, 14 50. Blessed be the Lord out of Zion, which dwelleth at Jerusalem. Praise ye the Lord. - The Bible. Psalm. 134.21. Behold, 1 and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in Mount Zion. -The Bible. Isaiah. 8.18

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79 And he said unto me, Son of man, the place of my throne, and the place of the soles of my feet, where will I dwell in the midst of the Children of Israel for ever, and my holy name, shall the house of Israel no more defile, neither they, nor their kings, by their whoredom, nor by the carcases of their kings in their high places. -The Bible. Ezekeil. 43.7. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. -The Bible. Joel. 3.17 Sing and rejoice, O daughter of Zion: for, lo, I come and I will dwell in the midst of thee, saith the Lord. And many nations shall be joined to the Lord in that day, and shall be my people and I will dwell in the midst of thee, and thou shalt know that the Lord of hosts hath sent me unto thee. -The Bible. Zechariah. 2.10, 11 51. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. -The Bible. Acts. 2.4 But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his.. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. -The Bible. Romans. 8.9, 11 Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? -The Bible. Corinthians, 3.16 And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, Crying Abba, Father. -The Bible. Galatians. 4.6 In whom ye also are builded together for an habitation of God through the Spirit. -The Bible. Ephesians. 2.22 Do you think that the Scripture saith in vain, the Spirit that dwelleth in us lusteth to envy? -The Bible. James. 4.5 52. That which is born of the flesh is flesh; and that which is born of the Spirit is Spirit. -The Bible. St. John. 3.16

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80 - But when the fullness of the time was come, God sent forth his Son. --The Bible. Galatians. 4.4 - In this was manifested the love of God towards us, because that God sent luis only begotten Son into the world, that we might live through him. --Tlie Bible. 1 John. 4.9 53. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, lie shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. -Tlie Bible. St. John, 14.26 But wlien the Comforter is come, whom I will send unto you from the Fatlier, even the Spirit of truth, which proceedeth from the Fatlier, he shall testify of me : -The Bible. St. Jolin. 15.26 54. At that time Jesus answered and said, I thank thee, O Father, Lord of heaven and earth, because thou last hid these things from the wise and prudent, and last revealed them unto babcs. Even so, Father : for so it seemed good in thy sight. -The Bible. St. Matthew. 11.25, 26 - O my Father, if it be possible, let this cup pass froin mc : nevertheless not as I will, but as thou wilt. -The Bible. St. Matthew. 26.39 - Father. glorify thy name. Then came there a voice from heaven, saying, I lave both glorified it, and will glorify it again. --The Bible, St. Jobu. 12.28 55. Likewise the Spirit also helpeth our infirmities : for we know not wliat we should pray for as we ought : but the Spirit itself maketh intercession for us with groanings which cannot be uttered. -The Bible. Romans, 8.26 56. Aud Jesus, when lie was baptized, went up straightway out of the water: and, lo, the licavens were opened unto him, and be saw the Spirit of God descending like a dove, and lighting upon him : And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. -The Bible. St. Matthew. 3.16, 17 57. Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost. 58. Occasional Speeches and Writings by Dr. Radhakrishnan. 59. The Bible, 1 Corinthians. 15.3

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81 60. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh. -The Bible. Romans. 8.3 Purge out therefore the old leaven, that ye may be a new lump, as ye are unleavened. For even Christ our passover is sacrificed for us : -The Bible. 1. Corinthians. 5.7 61. Heart of Hindustan, by Dr. Radhakrishnan. p. 95 62. There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day : And there was a certain beggar named Lazarus, which was laid at his gate, full of sores. And desiring to be fed with the crumbs which fell from the rich man's table : moreover the dogs came and licked his sores. And it came to pass, that the beggar died, and was carried by the angels into Abrahani's bosom : the rich man also died, and was buried; And in hell he lift up his eyes, being in torments and seeth Abraham afer off, and Lazarus in his bosom. -The Bible. St. Luke. 16.19-23 63. Heart of Hindustan. by Dr. Radhakrishnan. p. 95 64. -And these shall go away into everlasting punishment : but the righteous into life eternal. - The Bible. St. Matthew. 25.46 - To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life. -The Bible. Romans. 2.7 65. And I heard a great voice out of heaven saying, Behold, the taber nacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God. And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain : for the former things are passed away. -The Bible. Revelation: 21.3 66. And shall cast them into a furnce of fire : there shall be wailing and gnashing of teeth. -The Bible. St. Matthew. 13.42 67. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire. -The Bible. Revelation. 20.14, 15 death, nenumer things are bible. Revela

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82 68. And before the throne there was a sea of glass like unto crystal : and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. -The Bible, Revelation. 4.6 69. Occasional Speeches and writings. by Dr. Radhakrishnan. p. 331. (lecture : Indian Religious Thought and Modern Civilization.) 70. Ibid. 71. Jesus answered and said unto them, ye do err, not knowing the Scriptures, nor the power of God. -The Bible. St. Matthew. 22.29 But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the death. -The Bible. II Corinthians. 1.9 72. For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will.... Verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God : and they that hear shall live. ... And shall come forth; they that have done good, unto the resurrection of life, and they that have done cvil, unto the resurrection of damnation. -The Bible. St. John. 5.21, 25, 29 - For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God : and the dead in Christ shall rise first; --The Bible. 2. Thessalonians. 4.16 73. But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you. -The Bible. Romans. 8.11 7.4. Who concerning the truth have erred, saying that the resurrection is past already; and overthrow the faith of some. -The Bible. 2 Timothy. 2.18 75. But now is Christ risen from the dead, and become the firstfruits of them that slept.... But every man in his own order : Christ the firstfruits; afterward they that are Christ's at his Coming. - The Bible. 1 Corinthians. 15.20, 23 76. And he is the head of the body, the Church; who is the beginning, the firstborn from the dead; that in all things he might have the pre-eminence, --The Bible. Colossians. 1.18

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77. Eastern Religions And Western Thought. by Dr. Radhakrishnan. p. 175 78. The Bible. Philippians. 1.23 79. The Bible. St. Luke. 23.43 80. East and West-Some Reflections by Dr. Radhakrishnan, George Allen & Unwin. London. First edition. 1955. p. 69 Bibliography 1. East and West in Religion. S. Radhakrishnan. Pub. George Allen and Unwin Ltd. Ruskin House, London. Second edition. 1949. 2. East and West-Some Reflections. S. Radhakrishnan. Pub. George Allen and Unwin Ltd. Ruskin House, London, First edition. 1955. 3. Eastern Religions and Western Thought. S. Radhakrishnan. Pub. Oxford University Press, Amen House, London. Second edition. 1940. 4. Heart of Hindustan. S. Radhakrishnan. Pub. : G.A. Natesan and Co.; Madras. 1949. 5. Systematic Theology, Louis Berkhot. Pub. : The Banner of Truth Trust Edinburgh. Eleventh edition. 1981. 6. The Indian Philosophical Congress. Silver Jubilee Commemoration Volume. 1950. 7. Holy Bible.-Translated by His Majesty's special Command Authori zed King James Version. Pub. : Collins' Clear Type Press. London and New York. 1959.

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5 DR. RADHAKRISHNAN ON "KALKI OR FUTURE OF CIVILIZATION" Dr. R. S. Betal "Man himself seems terrifyingly near the knowledge of how to des troy his planet in a blazing chain of reaction, and terrifyingly far from the self-control necessary to avoid using his knowledge." G. G. Simpson. Any man can say, just with a superfloous glance at the events that are happening in the world to-day that man is faced with a unique problem of realizing his own self. He struggles and struggles for the comforts and happiness of his life, but the way he conducts himself shows that he is running after the things that he fails to understand. He probes deep into the mysteries of life and unravels so many of its secrets, but the attainments that follow bring in store for him qualities of joys and sorrows, happiness and sorrow both. Ambition, greed and materialisim are his guiding principles; thirst for power, pride and vanity are his Gods. Freedom amounting to licence is his ideal and the ethics. The evident result is that he seems to march with a rather quickened pace to meet his own end, end amounting to self-annihilation. The reason of all this turmoil is that he has lost hold over his own self, but to his utter misfortune, he is not prepared to take a lesson from the past. He has for gotten the truth that "the extent to which we can hope to understand ourselves and to plan our future depends in some measure, on our ability to read the riddles of the past." But it seems that man is not much interested in reading the riddles of the past. It seens that he wants to shake off the past that he feels is too much with him; hardly realizing that the past is too much with him; it is in his very blood, veins, in his mind and conscience. As a result he stands at cross-roads. One road leads to progress and happiness and the other to extinction and sorrow. He is not able to decide which path he should tread upon. Like Duryo dhana man seems to feel.-"I am in the know of Dharma but not activated towards it; I know Adharma but know not how I can avoid it".2 Dr. Radhakrishnan, in his 'Kalki or Future of Civilization', written more than half a century back, looke upon the present state of civiliza tion as "one of its periodic crisis." (P-1). He says

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85 "The world is casting off its old garments. Standards, aims and institutions which were generally accepted even a generation ago are now challenged and changing; old motives are weakening and new forces are springing up. Anyone who has an insight into the mind of the age is vividly conscious of its restlessness and uncertainty, its dissatisfaction with the existing economic and social conditions and its yearning for the new order which is not yet realized." (P. 7). Dr. Radhakrishnan attributes this unsettlement in human civilization to modern science as one of the chief factors. This is because "its pace of progress has become latterly too fast and its range too wide and deep for our quick adaptation." (P. 7). This is all the more true to the modern world with its hydrogen bombs and chemical weaponary, man's astounding researches in all the spheres-medical, nuclear and all. These have brought about revolutionary changes in all the spheres of man's life. The picture that Radhakrishnan has drawn fifty years back is all the more terror-striking and true to-day on one side and showing that the life of man on earth and human civilization have been revolutionized far beyond his expectation and imagination, Dr. Radhakrishnan is yet a man of strong optimism and unstinted faith in the ultimate goodness and gigantic powers of humanity. He, therefore, naturally states "There is a quickened consciousness, a sense of something inadequ ate and unsatisfactory in the ideas and conceptions we have held and a groping after new values. Dissolution is in the air. The old forms of faith are tottering. Among the thoughtful men of every creed and country there is a note of spiritual wistfulness and expectancy," (10.11). When next Radhakrishnan analyses the negative results, he refers to and describes the state of affairs in the realms of Religion, Family life, politics, International Relations and through these he gives a most realistic, stunning picture of man and his civilization. Today, after fifty years man has become more individualistic and self-centred, more worried about the ends and not the means, taking recourse to religious fundamentalism and labelling it as revolution, looking upon even the United Nations only as a means of guarding and strengthening ones national interests and so on, the dismal picture drawn by Radhakrishnan becomes all the more horrifying. The Berlin wall breaks and communism is fast losing ground; the same communist ideology and life-style can ruthlessly crush the democratic voice of a people as in China. The white minority that ruled over the vast black majority in South Africa, crushed the

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86 vast majority of the blacks to utter humiliation, torture, exploitation and economic degradation is today forced, may be, against its own will, to release a Nelson Mandela and also to agree to the independence of Namibia. The world often seems to be full of contradictions with apartheid, racial superiority of the white, the iron rule of the mullas and so on. In the modern days we do liave atheists at one extreme and blind followers of religion at the other. In the modern world Salman Rushdiea citizen of the United Kingdom can be given death penalty by the head of state of Iran and he can make it not only a national but religious issue. The truth of the picture of civilization and modern man drawn by Radhakrishnan is all the more pronounced to-day than it was fifty years' back. The progress that man could not acquire in the last 500 years has become a reality of his life in the last fifty years. Man has realized all the more glaringly that: "From China to Mexico there is increasing faith in the progress depending on the continued expansion of man's command over the resources and control of the powers of nature." (p. 8). And what Radhakrishnan stated 50 years back stands all the more true to-day that "The outer uniformity has not, however, resulted in an ioner unity of mind and spirit. The new Dearness into which we are drawn has not meant increasing lappiness and diminishing friction, since we are not mentally and spiritually prepared for the meeting." (p. 8). And the words of Maxim Gorky are all the more true to-day that : "Yes, we are taught to fly in the air like birds, and to swim in the water like fishes, but how to live on the earth we do not know." (p. 8). It is all the more true to-day after half a century that: "There is a quickened consciousness, a sense of something inadequate and unsatisfactory in the ideas and cenceptions we have held and a groping after new values. Dissolution is in the air. The old forms of faith are tottering." (p. 10). Man continues to feel the inadequacy of the past and no new value seems to settle in man's life for more than five or ten years. It is true to-day that we talk and talk loudly of one world, unity of mankind, the developed countries lielping the developing, the results of all scientific and other inventions being made available to entire mankind, reducing military weaponry and atomic and nuclear weapons and so on. With all this even to-day the dream of Radhakrishnan, expressed in these words is yet only a dream :

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87 "Today the circle of those who participate in the cultural synthesis has become wider and includes practically the whole world. The faith of the future is in co-operation and not identification, in accomodation to feellowmen and not imitation of them, in toleration and not absolutism." (p. 11). Radhakrishnan in the second chapter turns to the negative results of the modern age. It is true to state that in the sphere of religion, man lives on faith, mostly blind faith. Modern science, with all its inventions and achievement has shaken this faith and many have turned to atheism while those amongst the less intelligent and educated do not find in Science something like a god in whom one can have faith to derive strength in times of crisis and to be happy. However, Radhakrishnan refers to scientific inventions "undermining the foundations of orthodox theology in every historic religion." (p. 12) He next adds: "The varied accounts of religous experience seem to support the fashionable view that God is but a shadow of the human mind, a dream of the human heart. Religious genuises who speak to us of 'the world' are fit subjects for investigation in mental hospitals. The traditional arguuments do not carry conviction to the modern mind (p. 12)". He then refers to the gaining of ground by atheists who proclaim that-"Religion is a pursuit of infantile minds with which the bold thinkers have nothing to do. There is no God and we are the instruments of a cold, passionless fate to whom virtue is nothing and vice nothing and from whose grasp we escape to utter darkness." (p. 13). He then refers to agnostics who experience that "though there is no positive evidence for the existence of God, we cannot be sure that there is no God." (p. 13). To the agnostic the problem is beyond him. There are again some who "believe in the pragmatic value of the theistic doctrine" (14) that they intend to make use of for improvement of the world. They proclaim that "We can use religion for the latter purpose as it contributes to social peace and betterment." (p. 14). A very vast majority have blind faith in religion and in their view the past "contains the whole accumulated wisdom of Only the dead really live and should rule the living." human experience. (p. 14).

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88 In the modern context we can add many things to this very short account and refer to the grave dangers that the use of religion for social supremacy and political domination by some has led to. In India there is talk of "Hindi domination" which is a political doctrine; when there is inner dissatisfaction and struggle and upheaval, the minds of the common man are drawn to "Islam in danger." in Pakistan. A campaign of killings, hatred, human salaughter etc. results from this. The use of Religion in this direction is all the more pronounced and surely this is of no benefit or any good to either Hinduism or Islam. The propagation of the doctrine of "Islamic brotherhood" or of "Jewish cause" etc., have been of no good whatsoever to religions that are exploited for political and similar other causes. This religious fundamentalism, whatever form it takes, is frought with gravest dangers for mankind. This too is a challenge to humanity and civilization both; it is in no way less dangerous than the use of atomic weapons, we can say.. Radhakrishnan next turns to the state of family-life. In his days he finds several new trends in family life that have today almost broken to pieces the fabric of family life. He begins by referring to the causes that have led to laxity in standards. He says "A number of factors, such as the disorganization brought about the last war, economic conditions favouring late marriages, the passion for self-expression, weakened parental control, inadequate sex-education, freudian psychology, and the knowledge of the methods of birth-control which saves us from the fear of natural consequences, have brought about a laxity in standards." The concept of male superiority, the ideal of virginity, sexual license, sexual promiscuity, breaking of the ties of marriage, divorces etc. are fast increasing; the idea of loss of morals has got loosened. He refers to four different attitudes of social idealists, sceptics, bolder spirits etc., persons believing in rampant individualism etc. Family life is thus on fire, we might say. What was true of family life in the days of Radhakrishnan is all the more true and pronounced today. We see that with the concept of individualism on the ascent, the ideal of a happy, smooth, peaceful, intimate family-life is declining. There are three mental trends-family-life going on in the thoughtless traditional way and slowly losing ground; the family of awakened educated and conscious husband and wife, in which there are more conflicts and collapsing families and families of the extremist men and women very often resulting in trial marriages and over on the

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89 brink of collapse. The author here quotes Trotsky who stated in his Problems of life that: "Gigantic events have descended on the family in its old shape, the war and the revolution.... we need more scientific economic reforms. Only under such conditions can we free the family from the functions and cares that now oppress and disintegrate it". (p. 21). We have today so many facilities like washing machines, catering, ultra modern facilities of sewing, ready-made clothes etc. on the increase. Still the ideas of relation between man and woman, parents and children, care of the old by their sons and daughters have changed fundamentally and these ideas are adversely affecting even those men and women who lead a family life in the traditional way. Values and concept of family of old are tottering and the prosperity and facilities of modern life have not given peace, smooth life and happiness to men, women and children born of modern marriages. Radhakrishnan next turns to the state of politics in his days. In his rather quick survey he refers to the rise and state of democracy and democratic institutions the world over. He is specific when he states that "We welcomed democracy as a release from autocratic rule, but we are not satisfied with its working today. We are coming to realise that government is a technical art and only those skilled in it can be the rulers. Democracy in its actual working rarely permits a country to be governed by its ablest men." (p. 22). If we were to take a view of the state of affairs in India, we find that this is glaringly true. Our democracy has brought to the forefront the illeducated, rich, caste-ridden, religion-based and terror-inspiring men and groups to the forefront, so much so that the real ablest in the country feel that it is far better for them to remain away from politics. Rule of mediocres is the order of the day. The ideal of good and decent means for good and decent ends taught to us by Mahatma Gandhi and A. Huxley has failed. Come to power through the ballot-box by any means, by hook or by crook, is accepted as a normal practice. To a great extent terrorism, racialism, goondaism etc. that are becoming more and more pronounced with every election are the off-shoots of our ill-conceived democracy. Situation the world over is more or less the same. Political strifes, murders, revolts have become common in countries claiming to uphold real democracy. World over monarchies have been shattered. The glaring latest development in the west is the breaking down of communism in countries that were commu 12

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90 nist for fifty years and more! Radhakrishnan is again right when he desires political equality and adds that "Tliere can be 110 political equality where there is so much economic inequality." (p. 24). Economic inequality the world over has proved that there can be no political equality or genuine peace and happiness in politics, in democracy, in any ism at that. Here also the situation is far more glaringly painful and bad than Radhakrishnan could conceive of. In the study of the negative results that are a veritable challenge to humanity and civilization, the author next takes up the problem of International Relations. He has rightly stressed that almost all countries are interested more or principally in national interests and even the League of Nations lived for some time only till it furthered national interests of some countries and, as we know, it crumbled with time. As he states "The nations plead for peace and prepare for war. They are not ready to give up the cast of mind that leads to strife ..... From the nursery we cultivate this conceit of nationalism by the waving of flags and the blowing of bugles, by songs of patriotism and the hymns of hate. Each nation in the last war claimed to be the only one engaged in the defence of civilzation. In its name each nation justified everything, excused everything, massacres and destruction." (p. 25). That invited the second world-war and all the devastating annihilation that it led to. The situation has gone from bad to worse in the modern days when the nations of the world are divided into blocks nourishing and furthering common interests. We have the "United Nations" with all the good work to its credit. Yet atomic weapons are piling up. Countries have collected weapons that can destory outright the entire world several times. The human mind remains still under the spell of narrow and selfish interests, racial and religious discriminations, a keen sense of superiority, mutual distrust and hatred and what not ! The concept of one world is still a distant ideal cherished by some but not fulfilled and not likely to be fulfilled in the near future; the world is torn into strifes. Radhakrishnan gives a picture of pessimisni, it is a faint and painful picture that has become ghastly today. He rightly states "It is no good preventing cruetly to animals and building hospitals for the sick and poor-houses for the destitute so long as we are willing to mow down masses of men by machine-guns and poison non-combatants, including the aged and the infirm, women and children and all for what ? For the glory of God and the honour of the nation." (p. 26). The world has become more ghastly today. It is with sadness that the author adds :

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91 "Internationalism is only an idea cherished by a few and not a part of human psychology." (p. 28). The third section in this famous scholarly monograph analyses the problem with which humanity and civilization are faced in the state of affairs that we had described and that has become all the more pronounced after fifty years. The author does not in any way underestimate the graveness of the problem and places it in the right perspective before going to the last part of his thesis.-The Reconstruction. He distinguishes, first of all between the barbaric and the human natures in man. He says: "The animal in us is ever striving to fulfil itself-when all impulses are perfectly satisfied we have the full development of the animal being, the perfection of our animal nature. If we identify the self of man with the body and life-purpose with physical development, we are said to be barbarian, worshipping brute strength and power and idealizing the satisfaction of the passions," (p. 30). and "Such an exclusive culture of the body, would coarsen the spirit and deprive it of its rights. The supremacy of physical prowess and development is the characteristic mark of barbarism. In such a society, men belittle and cxploit women, for the latter are physically weaker, and women in their turn respect and pander to brute strength and prefer those known for their bravery and deeds of arms." (p. 30-31) By this definition and these ideals, today the world is more in a barbaric state and not human or civilized. He adds further : "The universe has spent so much pain and struggle to produce human individuals who adore tfie good, the lovely, and the true and who are not content with a finished animality." (p. 33). One famous Sanskrit statement says that "there is none superior to the human existence in this world" and another, from Shri Shankara adds "For the living beings, birth as a luamn being is rare to come across," in his Vivekacudamani. Our concept of the three Gunas and the confidence that man is essentially good and powerful enough ultimately to rise to the blessed state of genuine happiness for man and eternal peace on earth that Indian culture has taught, inspires the author to show as to on which path man will ultimately tread. He, therefore, even inspite of the painful picture of the realistic state of humanity and civilization that he has drawn, states

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92 "It is the transformation of the individual into the universal outlook. the linking up of our daily life with the eternal purpose that makes us truly human. The procese is costly, but when the redirection of our whole nature to this universal end takes place, the yoke is easy and the burden light. A new kind of life, a new order of consciousness would begin as different from that which now men have, even as human life and consciousness are different from animal life and consciousness." (p. 33). And Radhakrishnan's robust optimism and faith in the ultimate goodness of man depend upon the long history of ups and downs and ups again that have come in the life of man. The struggle is on, it is constant. But the author emphasises with all force at his command that "Civilization is within ourselves, in our moral conceptions, religious ideas, and social outlook. Though the achievements in exact science and mechaical organization of Ancient India or Greece or Medieval Italy are immensely inferior to ours, it cannot be denied that they had a truer perception of spiritual values and the art of life." (p. 35). A civilization with firm human values suffers onslaughts even of barbarism, onslughts that, for the time being seem to uproot the civilization outright. But liistory has proved that again and again those values prevail and the civilization rises up again. Hindu civilization is a concrete example in the matter. Our philosopher-author firmly believes that this can be true and will be true of entire humanity and world civilization. We have been taught that "for personalities with large hearts, the entire world is one family," and a state and time will come when "the entire universe will become just one nest." The ideal of Gandhiji in his mantra "truth is God", his love for the entire humanity, his concept of non-violence amounting to universal love and his dream of Sarvodaya are pointers in this direction. Vedas have taught us and asked us to dream of and work for the ideal - "May all be genuinely happy here in this universe, may all be without diseases (physical, mental, emotional etc.), may all have a vision of the good and blessed state in life; let no one suffer any sorrow." Our author depicts in the clearest of the terms the reality of the diseases, the ailments of human life; he is yet confident that man will ultimately solve his own problem of, shall we say, ghastliness and terror in his life. There will be reconstruction which must, of necessity, come in life. He concedes that "The future of civilzation, nay, mankind is in jeopardy." He yet hasteus to add that "It is, however, plastic in our hands. It is up to us to make the world safe for humanity." (p. 40).

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93 He further states-- "If we go on progressing, not only physically and mechanically but also mentally and spiritually, the prospect for humanity is great indeed. I am optimistic enough to hope that the present upheaval will in the end promote the good of the world." (p. 41). That is the Kalki, the bright tomorrow to dawn in the life of man. The Kalki Avatara lies in the divinity that is there in the human consciousness and its dawn is a certainty. With this aim in view, in the last part of the monograph, Radhakrishnan points out what reconstruction will be and how. What one famous mantra of an Upanisad proclaims about the path of liberation is true of the bright future of humanity and civilization that man bas to struggle to attain to. It is true that "Like the walking on pointed sharp blade of a sword, the path for man is steep, very difficult indeed to tread as our philosophers and sages have stated in so many words." In his section on Reconstruction, Radhakrishnan takes up the same five spheres in the same order and expounds his theory of reconstruction in the realms of Religion, Family-Life, Economic Relations, Politics and International Relations. It is natural that the longest is his analysis of of reconstruction is the realm of religion. In the realm of Religon, Dr. Radbakrishnan concedes that even in a world of reconstruction, the vast majority of men and women in differen climate, society, culture, tradition, concepts and ideas, cannot have ana need not have one Religon. He says: "A single religion for all mankind will take away from the spiritual richness of the world. If we want to prevent the sterelization of the mind and the stagnation of the soul of humanity, we inust not repudiate or refuse, recognition to any one of the historical religions. As many as are led by the spirit of God, these are the sons of God." (p. 45). It is necessary for the entire world of human beings to experience a transformation so that the religious and spiritnal experience lead all on the right path. The author, with his unstinted faith in humanity accepts that "Man alone has the unrest consequent on the conflict between what he is and what he can be. He is distinguished from other creatures by seeking after a rule of life, a principle of progress," (p. 48). and

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94 "It is by transforming ourselves that we shall be able to transform the world. The soul of all improvement, it has been rightly said, is the improvement of the soul." (p. 48). In the realm of religion, as in all others, "There is no resting on the road of life. Every achiement is a starting point for something new." (p. 51). All this expects of man full faith in belief and practice of moral values, humanistic outlook, sympathy even towards evil doers, a constant effort at widening our vision. For this the author adds that: "It is good to be devoted to the moral code but it is wicked to be fanatic about it. It is our guide and beacon-light, but, if we make a god of it, it will blind our reason and strand us in immortality. No progress is possible if the moral rules are regarded as sacrosanct." (p. 57). A true attitude of adherence to moral values, to the ethics of religion and life and all this with a universally wide vision of the ultimate good of man, all human beings and our future civilization will be real reconstruction. This will naturally have a deep impact on man's family life and other spheres of life. The author therefore states first of all that "The different aspects of human life, physical, vital, mental, emotional, aesthetic and ethical are sacred since they are the means for our growth towards diviner being." (p. 58). The author therefore gives his ideal of happy and smooth relation between husband and wife in these words : "True love requires for its maintenance the presence of an overarching end, the pursuit of a common ideal to the realization of which the lovers de dicate themselves. Husband and wife accept each other and evolve out of the given unlikeness a beautiful whole." (p. 59). This requires extreme patience, restraint, forebearance, charity and vigilance. Once this is achieved and husband and wife experience an identity, all other problems of family and social life will tend to be solved. Children and their natural growth under the loving care of parents will be achieved. The author is therefore opposed to trial-marriages, contract marriages etc. Man and woman should therefore take to married life in the seriousness that it expects. This will mean transformation of their lives, their children, the society and through that our civilization with all its human values. . Dr. Radhakrishnan next refers to transformation and reconstruction in the realm of economic relations. For this expects man not to cultivate servitude of machines; labour and leisure should be the right of all; man

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95 should cultivate an attitude of working for oneself and through oneself for fulfilling social needs. This requires shaking off of distinctions of high and low, rich and poor, the haves and have-nots and so on. All this is a must and for this it is necessary that "We must overcome the lack of mutual understrading and achieve a more vital and all-pervading sense of the human and spiritual life in the individual and the group." (p. 64). Next what is required is to consider both the quantity and quality of human desirables. Man should know how to fulfil his own desires as also to curb them, to control them. To-day, after fifty year's new problems have arisen in the econmic relations between countries and nations and these have again a dangerous and ghastly effect on political and international relations. The unrest brought about by grave iuequalities resulting in extreme riches of some individuals in society and of some countries and poverty rampant and extreme of some individuals and groups and countries. Mad race for prosperity leads to mad power-politics and the politics of prosperity and poverty has overshadowed both our politics and international relations. Things are far worse today in the realms of politics and international relations than the author could conceive of. Democracy is said to be the best form of government, though this so-called democracy has countless types and it has not made nian happier. Socialism and communism followed and led to dianietrically opposed power-blocks. Religious fundamentalism with all its grave dangers has entered the realm, communism is crumbling fast. So many things could have been stated, though in matters of reconstruction and transformation the author's treatment is rather brief and incomplete. What is necessary is an off-shoot of the moral, spiritual, ethical and unity of outlook that religion gives. He wants a fostering of oneness of thought, and a change in "national psychology in its attitude to war." Here only an international outlook and its slow but sure cultivation and fostering can help. But in this cultivation and fostering, it should be known that "Internationalism is not a scientific device like the wireless or the telephone which the world can, all of a sudden take to. It is a delicate plant which it takes long to rear." (p. 68). What is necessary is that "The world must be imbued with a love of humanity. We want religious heroes who will not wait for the transformation of the whole world

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96 but assert with their lives, if necessary, the truth of the conviction "on carth onc family," heroes who will accept the motto of the great StadhoIder : "I have no need to hope in order to undertake, nor succeed in order to persevere." (p. 72). Conclusion True it is, beyond any doubt, that the views of Dr. Radhakrishnan on the future of civilization and humanity in its pursuit after eternal happiness, peace, a total extinction of war are as much, or, shall we say, far more relevant to-day than they were fifty years ago. In these fifty years the world has changed for the worse to-day and yet its dream of the future is not without basis. It has its foundation in some soothening traits of human temperament, of human consciousness, the vast and deep inner world of human beings. Here the great philospher shows that his picture of the future is quite on right lines. This speaks volumes for the foreslight, depth of understanding, grasp of human nature, his deep philosophic vision and so on.

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AN APPRECIATION OF RADHAKRISHNAN'S TRANSLATION OF "THE BHAGVADGITA" Jag Mohan* Having been born an Adi Dravida in Madras, I was not privileged to learn Sanskrit. At school and college, dazzled by the British Raj, I abandoned my mother-tongue, Telugu, and opted for English as my language of communication. Perforce, I had to content myself with translations of the Bhagvadgita and books on this Sanskrit classic. It has been a major literary preoccupation of mine over the last four decades. I must have read over a score of translations and over half a dozen interpretations and commentaries. This was in pursuit of my endeavour to get at the rahasya of Bhagavadgita, which from now on I shall refer as just the Gita. Among all the Gita books I have read and re-read, Dr. S. Radhakrishnan's monumental translation, with a splendid introductory essay, has had a special fascination for me. It was after reading the philosopherstatesman's other books like The Hindu View of Life, Indian Philosophy and An Idealist View of Life that I was led to his The Bhagvadgita. It cast a spell on me and it continues to do so even after reading thrice over. And, each reading has been an enriching, rewarding experience. The Song Celestial or The Song of God or the Song of the Blessed as it has been variously called, through Radhakrishnan's translation enthralled me so much that for a year or so I made a ritual reading of it. Every morning, I would read a few slokas and ponder over them. This led me to an extensive research with the aim and intent of writing a script for an art film, which is still an unrealized project. Radhakrishnan's long introductory essay, notes and footnotes to the translation of the slokas were of immense use in the removal of the "Cloud of up-knowing." Subsequently, Aldous Huxley's short, compact introduction to Swami Prabhavananda and Christopher Isherwood's translation partly in verse and partly in prose and the longish introduction of Juan Mascaro's to his own prose translation of the Gita have also helped me in my pursuit of the rahasya. I am beholden to all of them. * Executive Secretary, NAMEDIA, New Delhi 13 .

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98 And now I shall share my appreciative assessment of the one-time knighted Radhakrishnan's translation. I may be forgiven for this long personal introduction, which is intended to provide a contextual background. Subjectivism cannot be excluded from personal appreciation. What has particularly distinguished Radhakrishnan's translation and explanatory commentary has been his attitude to the celebrated Hindu scripture, the perspective from which he did the translation and the methodology he adopted in making his achievement memorable. It is to be recalled that more than a century and a half ago, the Gita became almost an obsession with European scholars. Sir Edwin Arnold, who himself translated the Gita into English as The Song Celestial, pointed out in mid-19th century that this Sanskrit classic has been turned into "French by Burnouf, into Latin by Lassen, into Italian by Stanislay Gatti, into Greek by Galanos and into English by Mr. Thomson and Mr. Devis." In Germany, Richard Garbe, Paul Deussen, Leopold Von Schroder and Helmuth van Glasenapp translated the Gita. According to a Belgian specialist in the Gila, there are said to be 140 translations from Sanskrit into various languages. Radhakrishnan was an eminent scholar, completely at ease with Sanskrit and English. He was equally familiar with the various schools of Indian Philosophy to the extent of being their exponent in English at Oxford and through books. So, when he set out to translate the Gita into English, he had a clear concept of his purpose. He set it out at the very beginning of his preface to the book thus : "The classical commentaries indicate to us what the Gita meant to the commentators and their contemporaries. Every scripture hastwo, sides, one temporary and perishable, belonging to the ideas of the people of the period and the country in which it is produced, and the other eternal and imperishable, and applicable to all ages and countries...." The vitality of a classic consists in its power to produce from time to time, men who confirm and correct from their own experience truths enunciated in it. The commentators speak to us from experience and express in a new form, a form, relevant to their age and responsive to its needs, the ancient wisdom of the scripture. All great doctrine, as it is repeated in the course of centuries, is coloured by the reflections of the age in wbich it appears and bears the imprint of individual, who restates it."

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99 Radhakrishnan wanted to re-state the philosophy of the Gita in his own words, according to his profound understanding of the Hindu scriptures to the world after the Second World War. He sought to effect "the reconciliation of mankind" by highlighting "the truths of eternity," with "the accents of our time." . . ! With the clarity of mind for which he became famous in his life time, Radhakrishnan also set out his credo as a translator in the same preface : "There are many editions of the Bhagavadgita and several good English translations of it and tliere would be no justification for another, if all that was needed for English readers was a bare translation. Those who read the Gita in English need notes at least as much as those who read it in Sanskrit, if they are not to miss their way in it.... A translation to serve its purpose must be as clear as its substance will permit. It must be readable without being shallow, modern without being unsympathetic. But no translation of the Gita can bring out the dignity and grace of the original. Its melody and magic of phrase are difficult to recapture in another medium. The translator's anxiety is to render the thought, but he cannot convey fully the spirit. He cannot evoke in the reader the mood in which the thought was born and induce in him the ecstacy of the seer and the vision he beholds. Realizing that, for me at any rate, it is difficult to bring out, through the medium of English, the dignity of phrase, and the intensity of utterance, I have given the text in Roman script also so that those who know Sanskrit can rise to a full comprehension of the meaning of the Gita by pondering over the Sanskrit original. Those who do not know Sanskrit will get a fairly correct idea of the spirit of the poem from the beautiful English : rendering by Sir Edwin Arnold. It is so full of ease and grace and has a flavour of its own which makes it acceptable to ali but those who are scrupulous about scholarly accuracy." Radhakrishnan's book was originally publislied by George Allen & Unwin in London, well-known for their books of ideas and quality. This went into nine impressions in a second edition. Then Blackie & Sons, a long-time publisher of English textbooks in India brought out a cheaper, Indian reprint and this too went into seven reprints by 1982, indicating the ever-widening readership of the book. More, the non-Sanskrit-knowing people all over India were allowing themselves to have an exposure to the Gita as translated and interpreted by Radhakrishnan,

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100 Between 1948 and today, two other translations of the Gita have been brought out, which have had world-wide reception-one by Swami Pradhavananda and Christopher Isherwood and the other by Juan Mascaro. Christopher Islierwood was an outstanding intellectual, English novelist: and filmscript writer of the 'forties. During the Second World War, he migrated froin wartime Britain to the United States, where fortuitously he met Swami Prabhavananda of the Ramakrishna Mission and came under the latter's benign influence. This led to their collaborative venture, a fresh translation of the Gita, which is appended with short essays on the "Cosmology of the Gita" and "The Gita and the War." Aldous Huxley, the celebrated novelist and protagonist of the "Perennial Philosophy" has written the introduction. This was published by J. N. Dent in the Everyman's Library. In 1961, the next major translation by Juan Mascaro was brought out as Penguin Classic. A Spaniard, Mascaro had studied Sanskrit and Pali at Cambridge-and later taught there. He has also translated selections from the Upanishads. He is a Biblical scholar also. His translation is in impeccable prose uncluttered by notes and footnotes. But his own introduction is an eassay in Comparative Religion, in which context he has placed the Bhagvadgita, emphasising on its universality as well as relevance to the world of today. This book has gone into several reprints, almost once every year during the 'seventies. The Gita's message is obviously finding favourable response among readers worldwide. To understand and appreciate Radhakrishnan's methodology of translation, I have selected two Slokas (Adhyaya III Verses 19 and 20) devoted to Karama Yoga. Their translation into English by five different Gwriters are quoted below and contrasted against Radliakrishnan's rendition. In quoting the texts I have incorporated the footnotes in the text at the relevant places within brackets, with the words in italics). Sir Edwin Arnold, C.S.I., an eminent scholar, an able administrator of the Indian Empire and an Indologist, became famous for his translation of Bhagavadgita into English blank verse, The Song Celestrial. A century ago, this book was hailed in the English-speaking world for its simplicity: and intuitive understanding of Hindoo (it was much later that the spelling changed into Hindu) philosophy. Here is Sir Edwin's translation: "Therefore, thy task prescribed With spirit unattached gladly perform Since in performance of plain duty man

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101 Mounts to his highest bliss. By works alone Janak and ancient saints reached blessedness! Moreover, for the upholding of the kind, Action thou should'st embrace." The same two slokas have been translated by R. C. Zaehner, who was a Spalding Professor of Eastern Religions and Ethics at the University of Oxford and had compiled Hiudu Scriptures in the following manner : "And so, detached, perform unceasingly The works that must be done For the man detached who labours on (karma), To the Highest must win through. "For only by working on (karma) did Janaka And his like attain perfection Or if again for the welfare (control) of the world thou carest Then shouldst thou work (and act)." During the forties, when the Second World War was on, Christoplier Isherwood, a creative English writer came under the benign influence of Swami Prabhavananda of the Ramakrishna Mission in the United States. They collaborated on a fresh transalation of Bhagavadgita and called it The Song of God. Aldoux Huxley, who was a protagonist of the "Perennial Philosophy" wrote the introduction to this book, published in 1947. The two slokas on the philosophy of Karma Yoga were translated by Swami Prabhavananda and Christopher Isherwood thus : "Do your duty, always; but without attachment. That is how a man reaches the ultimate truth; by working without anxiety about results. In fact, Janaka (a royal saint mentioned in the Upanishads) and many others reached enlightenment, simply because they did their duty in this spirit. Your motive in working should be to set otliers, by your example, on the path of duty." Juan Mascaro's version from the Penguin Classic is as follows: "19. In liberty from the bonds of attachment, do thou therefore the work to be done : l'or the man whose work is pure attains indeed the Supreme. 20. King Janaka and other warriors reached perfection by the path of action; Let thy aim be the good of all, and then carry on thy task in Lile."

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102 In this comparative study of the two slokas, it may be worthwhile to get acquainted with the version put out in 1897 by Alladi Mahadeva Sastry, an Andhra pandit, who was well-versed in Telugu, Sanskrit and English and one-time Director of the Library of the Theosophical Society at Adyar, Madras, in his The Bhagavad Gita with the Commentary of Sri Sankaracharya. This was brought out by Samata Books of Madras, who specialise in the works of Sri Sankaracharya. In Sastry's book, the slokas are reproduced in Devanagari script, followed by translation and interpretation. Alladi Mahadeva Sastry's interpretation is : "19. Therefore, without attachment, constantly perform the action which should be done; for, performing action without attachment man reaches the Supreme. Performing action, without attachment, for the sake of the Isvara, man attains moksha, through attaining purity of mind (sattva-suddhi). 20. By action only, indeed, did Janaka and others try to attain perfection. Even with a view to the protection of the masses thou shouldst perform (action)". The wise Kshatriyas of old, such as Janaka and Asvapati tried "biy action alone to attain moksha (samsiddhi). If they were persone possessed of right knowledge, then we should understand that. Since they had been engaged in works, they tried to reach moksha with action, i.e. without abandoning action, with a view to set an exam to the world. If, on the other hand, such men as Janaka were persons. who had not attained right knowledge, then, (we should understand) they tried to attain moksha through action which is the means attaining purity of mind (sattva-buddhi).. If you think that obligatory works were performed by the ancients such as Janaka because they were ignorant, and that it does not follow from that fact alone that action should be performed by another who possesses right knowledge and has done all his duties-- even then, as subject to your prarabdha-karma (the Karma which has led you to this birth as a Kshatriya), and having regard also to the purpose of preventing the masses from resorting to a wrong path, you ought to perform action." (A long footnote on knowledgeable Kshatriyas has been left out.) Finally, let us get acquainted with Radhakrishnan's interpretation of the slokas. In his translation, each sloka is first transliterated into English,

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103 then the short, pithy translation is given, invariably appended with notes and footnotes. It is in this respect that Radhakrishnan's translation of the Bhagavadgita, dedicated to Mahatma Gandhi, is unique. 19. tasmad asaktah satatam karyam karma samacara asakto hy acaran karma param apnoti purusah Therefore, without attachment, perform always the work that has to be done, for man attains to the highest by doing work without attachment. Here work done without attachment is inarked as superior to work done in a spirit of sacrifice which is itself higlier than work done with selfish aims. Even the emancipated souls do work as the occasion arises. While this verse says that the man reaches the Supreme, param, :performing actions, without attachment, Samkara liolds that karma helps us to attain purity of mind which leads to salvation. It takes us to perfection indirectly through the attainment of purity of mind. 20. Karmanai 'va hi samsiddhim asthita janakadayah lokasamgraham eva 'pi sampasyan kartum arhasi It was even by works that Janaka and others attained to perfection. Thou shouldst do works also with a view to the maintenance of the world. Janaka was the King of Mithila and father of Sita, the wife of Rama. Janaka ruled, giving up his personal sense of being the worker. Even Samkara says that Janaka and others worked lest people at large might go astray, convinced that their senses were engaged in activity, guna gunsesu Varante. Even those who have not known the truth might adopt works for self-purification. Lokasangraha : world-maintenance. Lokasamgraha stands for the unity of the world, the interconnectedness of society. If the world is not to sink into a condition of physical misery and moral degradation, if the common life is to be decent and dignified, religious ethics must control social action. The aim of religion is to spiritualize society, to establish a brotherhood on earth. We must be inspired by the

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104 hope of embodying ideals in earthly institutions. When the Indian world lost its youth, it tended to become other-wordly. In a tired age, we adopt the gospel of renonciation and endurance. In an age of hope aud energy, we emphasize active service in the world and the saving of civilization. Boethius affirms that he will never go to heaven, who is content to go alone." "Cp. Yogavasistha. The knower has nothing to gain either by performing or by attaining from action. Therefore he performs action as it arises. Again, "To me it is just the same whether something is done or not. Why should I insist on not performing action ? I perform wliatever comes to me." (The transliterated slokas from Yogavasistha are not included here.) For reasons of space, translations of the two slokas by K.T. Telang, L.D. Barnett, Annie Besant and Bhagawandas, W. Douglas, P. Hill, B.G. Tilak, D.S. Sarma, Franklin Edgerton and Mahadev Desai and others have been left out. But from the half a dozen translations quoted here, it can be gathered that Radhakrishnan's version stands out as the most impressive, erudite and truly interpretative-especially with the emphasis on lokasamgraha. Radhakrishnan's translation is a model translation, when we take into consideration two noo4related languages like Sanskrit and English, even though they belong to the Indo-European family. Radhakrishnan, apart from being conversant with both languages from a professorial level, had a complete understanding of Oriental and Occidental philosophies, besides the psyche of our people and their ethos, wbich have sustained us through the centuries. Evidence of all this could be gathered from his version of the two slokas. In contrast, the four European translators according to their lights, had done simplistic, populist translations and the shastri had to abide by Samkara's commentary. 'Radhakrishnan's book was published in 1948. It was possibly written during the dark days of the Second World war or soon after. As such, when he wrote the preface, he began by saying that during the war and after the Sciences, in their practical applications became prominent in "the conduct of war and the comfort of citizens in peace." Long before. C.P. Show and other intellectuals spoke about the "Two Cultures," the cultures of sciences and the Humanities and the telescoping of the two. Radhakrishnan made a plea for the fusion of two cultures," to give largeness and wisdom to men's outlook on life." He pointed out that

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105 the Sciences are the means to the ends of the Humanities. "A balanced culture should bring the two great halvas into harmony. The Bhagavdagita is a valuable aid for understanding the Supreme ends of life." . Off at a tangent, a famous incident deserves to be mentioned here. When the first atomic bomb was tested at the Los Alamos desert, Robert Oppenheimer. the famous scientist, who masterminded the test was so struck with awe by the shattering brightness of the bomb, he recited to himself the famous sloka from the Viswaroopa Darshana chapter in the Gita (Adhyaya XI Verse 12). Oppenheimer, incidentally was a student of Sanskrit at one time. 12. divi suryasahasrasya bhaved yugapad utthita yadi bhah sadrsi sa syad blasas tasya mahatmanah If the light of a thousand suns were to blaze forth all at once in the sky, that might resemble the splendour of that exalted Being. Oppenheiner's reference to "brighter than a thousand sums" was splashed on the "Time" magazine's cover the next week. Subsequently, when Robert Jungk wrote a well-documented book on the horrendous tragedy unleashed by the atom bomb over Hiroshima and Nagasaki he entitled it as "Brither than a Thousand Suns." Oppenheimer and Jungk. must have also hoped that the Sciences should be the means for the ends of Humanities. Yet another aspect that Radhakrishnan has emphasised is that the Gita has sought to "reconcile varied and apparently antithetical forms of religious consciousness" and highlight "the root conceptions of religion which are neither ancient nor modern but eternal and belong to the very flesh of humanity, past. present aad future." Radhakrishnan's 55-page introductory essay is invaluable and indispensable for any student of the Gita. It deals with date and the text used, the various commentators starting with Samkara and ending with Mahatma Gandhi the concept of Reality and Maya, in the Gita, the role of Krishna as a teacher, the three paths to knowledge, the cultivation of Yoga and so on. It is written with clarity, in impeccable English and in great style. "The notes and footnotes scattered throughout the book are in a way an extension of the essay. Clarifying subtle points or providing historical 14

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106 parallels or revealing connection and linkages. They blend well with the. translation of the slokas and explanatory passages. All in all, for a nonSanskrit-knowing reader or a foreigner, Radhakrishnan's book is an updated commentary with the flavour of contemporaneity. It is my firm belief that but for the translations of the Bhagavadgita by Dr. Sarvapalli Radhakrishnan, Christopher Isherwood and Juan Mascaro, a "near miracle" in the musical history of the Western World could not have happened, Could we in India ever imagine that an American composer would write an opera in which the entire libretto (text of the vocal music) would be from the Bhagavadgita? Yet it has happened. The American composer, Philip Glass, has composed the music for "Satyagraha", an opera in three acts for which Constance Dejong adopted the slokas from the Gita in Sanskrit, from the 23rd sloka in the first adhyaya to the fifth in the fourth sloka adhyaya (Later chapters are not omitted by any means). The opera is based on the life and work of Mahatma Gandhi in South Africa from 1893 to 1914, during the course of which Gandhiji invented "Satyagraha" for the benefit of mankindas a political strategy. In the opera, Gandhiji's past, present and future are evoked by three "witnesses" in the three acts. They are Tolstoy, Tagore, and Martin Luther King and they sit as silent figures atop a podium and view the action on the stage. The Sanskrit verses are sung in the Western style and we Indians may have to get used to it by and by. It was the privilege of the city of Rotterdam in Netherlands that commissioned Philip Glass to compose the opera. (Oddly enough Gandhiji struggled against the Boers, descendants of the very same Dutch people,) Satyagraha was first performed in 1980 at Rotterdam and subsequently in several other American cities, starting with New York in 1981 and also in Europe. Unfortunately we in India have not been grateful to Philip Glass by inviting him though belatebly we did invite Peter Brooks and his marathon film, "The Mahabharat" recently. Even Cassette recordings of the opera are difficult to get in India. At least we were involved with Sir Richard Attenborough's film on Gandhiji and we have been lucky to see this award-winning film. D Sad is the state of affairs that we who used to rave over Indologists and Indophiles in the past have not done a single gesture of recognition to Philip Glass. He had come to our country several times, met Ravi Shankar and Alla Rakha, studied our musical systems, read several

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107 books on Gandhiji and the Gita possibly including Radhakrishnans' Bhagavad-gita. However, we should be justifiably proud and happy that the Bhagavadgita's ever expanding popularity is partly due to the translators and partly due to the faith that our leaders like Gandhiji, Aurobindo Ghosh, Bal Gangadhar Tilak and others had in it. Even as we are heading towards the 21st century and the Communications Revolution is trying to sweep us off our feet, there will be millions here and elsewhere reading the Bhagavadgita, reciting it, finding solace in it and endorsing what Gandhiji wrote in Young India in 1925. "I find a solace in the Bhagavadgita that I miss even in the Sermon on the Mount. When disappointment stares me in the face and all alone I see not one ray of light, I go back to the Bhagavadgita. I find a verse here and a verse there and I immediately begin to smile in the midst of overwhelming tragedies--and my life has been full of external tragedies and if they have left no visible, no indelible scar on me, I owe it all to the teachings of the Bhagavadgita."

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BEING AND DIFFERANCE RADHAKRISHNAN AND DERRIDA M. V. Baxi Sarvapelli Gopal has shown what Radhakrishnan was doing in his work, Indian Philosophy : "He reconstructed the arguments of the ancient texts and assessed them in relation both to the debates which formed their original context and to modern controversies. The text is the point of mediation between two minds and the interpretation must not only satisfy the curiosity but disturb the consciousness of the present day reader". (Emphasis added) Gopal's reference to Radhakrishnan's reconstructive reading of the philosophical texts reninds us inmediately of the contemporary poststructuralist French philosopher Derrida's deconstructive readings of the texts of Western philosophy. This is because of the fact that post-structuralism and post-modernism have become dominant in current philosophical discourse. For example, Magliola considers Derrida very close to Nagarjuna?, while Coward, comparing Sankara and Derrida on the problem of relation of language to reality, finds Derrida and Sankara in the opposite canips. However, when Coward compares Derrida and Bhartphari on the origin of language, lie finds substantial concord between Derrida and Bhartyhari but he also clarifies that Derrida's deconstruction is not compatible with Advaita Vedanta or Buddhism. Further research by Indian and Western scholars is required in this area of comparative philosophy, but it follows both from Magliola's and Coward's analyses that if Sankara and Derrida find themselves in opposite camps and if Radhakrishnan is in Sankara's camp, then it follows that Radhakrishnan's philosophy also is incompatible with Derrida's deconstruction. In this paper, Radhakrishnan's notion of Being has been considered in relation to Derrida's strategy of differance and the following points have emerged from such a comparative analysis : (1) Radhakrishnan's Being has an ontological depth. Derrida's differance has no "ontic import" and "ontological weight". Tlius, Radhakrishnan's notion of Being is different from Derrida's strategy of differance. (2) Radhakrislinan's notion of Being involves some kind of negative theology, but as Derrida's differance has no ontological import, it does not involve any kind of ontotheology.

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109 (3) Even if there is a trace of mysticism in Derrida's differance, such a nysticism is different, from the mysticism of Being found in Radhakrishnan. (4) Reality of self is central to Radhakrishnan's thought but for Derrida, human subject becomes a speaking and signifying subject only by inscribing itself in the system of differences. (5) According to Derrida, the Westeri metaphysics has been a metaphysics of presence from Plato to Austin. We find the logocentric metaphysics of presence in Radhakrishnan also. Derrida deconstructs any such metaphysics of presence with the help of differance', 'trace', 'archewriting, 'erasure', etc. Derrida adopts the practice of writing 'under erasure'. It involves "writing the word, crossing it out and then printing both the world and its deletion". A particular word, for example, is crossed out because it is inaccurate but it is kept legible since it is necessary and there is no alternative, Thus the word 'Being put under erasure; Derrida puts "Sign' also under erasure. Expressions are erased in this manner to withdraw the writer's support to their grounding premises. (6) For Radhakrishnan, Being transcends any definite form of expression, and yet it is at the basis of all expression.". For Derrida there is nothing outside the "text" which is itself nothing but a play of differance. In Radhakrishnan, Bcing has a foundational status", but Derrida's philosophy is antifoundationalist and antiessentialist. For Derridar Being and Void are both undccidable aporias. (7) Radhakrishnan's integrative and convergent readings of philosophical texts are different from Derrida's deconstructive double readings and double interpretations. The philosophy of reading and writing shaping their interpretations are totally different. Differance : Derrida formulates the French neographism "differance", The French word difference and the English word 'difference' are spelled in the same way, but the second 'e' in the French word "difference" is vocalized as the 'a' in the English word 'Father'. Thus when a Frenchman vocalizes the graphic form 'differance he hears only the French word "difference". Thus the graphic notation 'a' in the Fench word "differance" can not be heard; it is lost in vocalization.

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110 In English, we have two words, to differ' and '10 dcfer',; The French word 'differer' has botli these senses i.e. it is used for differing as well as 'deferring'. Derrida's Differance ('Differanz' in Gerinan) can refer simultancously to all these senses i.e. to differance as spacing as well as differance as temporizing. Derrida refers to Saussure's concept of the arbitrary and differential character of sign at the foundation of general semiology and shows that the principle of difference as the condition of signification applies to sign as both signifier and signified and hence the signified concept is never present in and of itself. Every concepi rel'ers to the other concept within a system by ineans of the systematic play of differences. Derrida shows that the neographism "differance" is neither a word nor a concept. According to Derrida, his deliniation of differance is a strategy without finality. As Derrida puts it, "Such a play of differance is thus no longer simply a concept but rather the possibility of conceptuality... For the same reason differance is not simply a word, that is, what is generally represented as the calm present and self-referential unity of concept and phonic materials Thus according to Derrida, in language, there are only differences, these differences play and they are themselves effcets, Differance is thus snon-full, non-simple, structured and differentiating origin of differences... Thus the name 'origin' no longer suits it." Language, according to Derrida, is "constituted as a weave of differences, but 'production', 'constitution', etc,, are used by Derrida only for their strategic convenience. because there is no subject, substance, or a being which is the foundation of the play of differance. Differance has no ontological weight. Differance, as a structure and movement, has three aspects. First, the play of differences among elements constitutes signification. Second, the play of traces of differences within each element also contributes to signification. Thus the trace of that which is absent determines the structure of a sign. Third, the differance includes the play of spacing by which the elements relate to each other, i.e. the temporal interval divides the spatial presence.10 Thus meaning is not a transcendental presence. No element can function as a sign without referring to another element which itself is never present. Derrida objeets to the repression of differences, privileging of presence and the illusion that the meaning has been mastered and controlled by the writer and the reader, 11

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111 Derrida raises the question of the presence to itself of the subject in silent intuitive consciousness and shows that privilege granted to consciousness is a privilege granted to presence and we should shake the whole of such metaphysics of presence, Consciousness, as presence, therefore is not a central form of Being for Derrida. It is itself a determination and effect of differance. The original process of teniporizing and spacing is at the heart of the transcendental subjectivity. Derrida incorporates the structuraJists notion of difference in his "strategy" of difference and uses it to go beyond Heidegger's ontological difference between Being and beings. The notion of simple self-identical presence of an undivided object is thus undermined because protentions and retentions, temporality and otherness are embedded in every actual experience of unmediated presence.13 Derrida replaces the transcendental subject by the subjectless anonymity of archewriting which makes it possible to treat culture as nature, different and deferred, and concept as different and deferred intuition. II Negative Theology Differance is not a word, not a concept; not an entity, nor a truth or presence. It is not an appearance, not and essence, not a self-identical meaning and not an existence. It thus looks like Radhakrishnan's Absolute or Sankara's featureless Brahman. Differance looks like a hidden God because according to Derrida, "older than Being itself, such a differance has no name in our language." Caputo, in his discussion of Derrida with reference to Eckhart's mysticism however shows that even negative theologies are detours to higher affirmations whereas Derrida's differance is neutral regarding all claims of existence and non-existence, theism end atheism.1+ Derridr's grammatology leads to the unnameable, but as Caputo has shown, Derrida's differance lacks all ontological profoundity and mystical depth. Radhakrishnan's discussion of Being involves some kind of negative theology, na iti, na iti. For Radhakrishnan, being is essentially unconcepualizable. It is not reachable by abstraction or rational analysis. 15 We can not be absolutely silent and yet when we speak of God we find that God is too great for words. There is a tension between mystical silence and unsuccessful attempts at any coherent articulation of Being. Radhakrishnan is keenly aware of the role of myths, metaphors and rhetorical devices involved in a discourse of Reality. He also finds that given the transcendent nature of reality, both logic and rhetorics are bound to fail. He therefore appeals to intutive insight which though not communicable has the sense of assurance and certainty and is in a sense a species of kowledge,10

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112 Radhakrishnan would have accepted Derrida's view that language is relational and differential and it can never lead us to knowledge by coincidence or identity. Radhakrishnan, however, would have emphasised against Derrida the role of negative theology as a stage in man's encounter with the Absolute Reality. Derrida finds that "only infinite being can reduce the difference in presence. In that sense, the name of God is the name of indifference itself. 17 On the other hand, Derrida himself has claimed that his strategy of differance is not any kind of ontotheology, For Derrida, "this unnameable is not an ineffable Being which no name could approach, God, for example."18. If Being is without differences and if language is nothing but a play of differences, then language can not grasp reality as it is in itself. What Derrida shows is that the difference between differential nature of language and the differenceless fully present Reality itself is a distinction within language and thus any articulation of the difference between language and Reality is itself the effect of the play of differance within language. In the context of Heidegger's ontological difference, Derrida raises the following question : "... are not the thought of meaning or truth of Being, the determination of difference, difference thought within the horizon of the question of Being, still intrametaphysical effects of differance ?19 For Derrida then even 'differance' remains with us as a metaphysical name. III Mysticism: Difference thus is not a negative theology. Even negative atheology is an accomplice of negative theology according to Derrida. In fact differance itself makes any positive or negative theology or any speech or writing possible; hence differance is older than Being. Habermas however points out that inspite of his deinals, Derrida remains close to Jewish mysticism. He quotes in his support Susan Handelman's similar interpretation : "Derrida's choice of writing to Western logocentrism is a reemergence of Rabbinic hermeneutics in a displaced way. Derrida would undo GraecoChristian theology and move us back from ontology to Grammatology, from Being to Text, from Logos to Ecriture-Scripture". 20 Habermas observes that the motif of God that works through absence in Derrida is due to the Jewish tradition itself. Derrida's grammatology, according to Habermas, renews the mystical concept of tradition as an ever delayed event of revelation. 21

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113 Derrida writes: "To write is not only to know that the Book does not exist and that for ever there are books, against which the meaning of a world not conceived by an absolute subject is shattered, before it has even become a unique meaning... It is not only to have lost the theological certainty of seeing every page bind itself into the unique text of truth...(to write) is also to be incapable of making meaning absolutely precede writing, it is thus to lower meaning while simultaneously elevating inscription." For Derrida thus, writing is inauguaral and the absence of the Jewish God, the absence and haunting of the Divine Sign regulates all modern criticism and aesthetics. For Derrida, the mysticisms of the Plenum, of the Void and of the Unity of opposites are logocentric mysticisms i. e. focussed, framed or centered. 23 Radhakrishnan's mysticism is based on the foundational nature of Being which is felt in the spiritual experience. For Radhakrishnan, the validity of such an experience is self-certifying. Derrida's differential mysticism involves a joyous affirmation without nostalgia, "with a certain laughter and certain step of the dance.25 IV Logocentrism: If we apply Derrida's criteria, Radhakrishnan's foundational philosophy of Being is logocentric. Derrida finds that the philosophical discourse from Plato to Austin is logocentric. 'Logos' is a term for absolute or foundation, the self-certifying presence of which is assumed to be given directly'. Such a foundation constitutes trancendental signified which is "unaffected by signifying system which. represents it."26 Every notion of an Absolute as origin, as end, as centre, as circumference i.e. every sense of Absolute as an all-inclusive frame accounting for everything derived from it is logocentric according to Derrida." All forms of Vedanta are logocentric in this sense according to Magliola. Passages on intuition, Absolute, God, religious experience and mysticism in Radhakrishnan's texts would also illustrate the kind of logocentrism highlighted by Derrida.

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114 Phonocentrism : Phonocentrism privileges speech over writing. The binary hierarchical opposition speech/writing implies that writing is external, contingent, secondary, derivative, degrading, deviant and corrupt, while speech is primary and valuable because it symbolizes experience, origin, self-presence and self-contained meaning. Thus phonetic writing has valuc only because it follows speech. Derrida deconstructs such an opposition firstly by reversing the hierarchy and secondly by displacing and dislocating the system that sustains such an opposition. Derrida uises 'writing in its standard sense and 'writing' in its special sense. In its special sense writing as archewriting ("Urschrift" in German) is prior to speech and writing, is subjectless, is anonymous and leaves its traces. The archewriting is the "subjectless generator of structures". Whether they are phonemes or graphemes, "all linguistic expressions arc to a certain extent set in operation by an archewriting not itself present."98 In a certain sense Radliakrishnan's intuitionism and his Srutivada illustrate what Derrida has characterized as phonocentrism. For example Radhakrishnan finds the concept of the logos as analogous to the Vedic Vac. Of course, an Indian philosophical history of the concept of writing in Derrida's grammatological sense has yet to be written and till then it is difficult to say whicther the Indian philosophers have subscribed to the same implications of the hierarchichal opposition speech writing, highlighted by Derrida with reference to the Western thought. VT Metaphysics of Presence : We find in Radhakrishnan's intuitionism, absolutism and mysticism a foundational metaphysics of presence. For Radhakrishnan, the gap between truth and Beng is closed in the direct apprehension of Being, Svatahsiddha Svasam vedya and Svayam-prakas'a are the terms used by Radhakrishnan which illustrate the Derridean thematics of presence. According to Radhakrishnan, Buddha, Plato, Christ, Eckhart, Blake, etc. spoke of the real not as scribes but as those who were in immediate presence of the Supreme Being, Radhakrishnan's theory of religious experience is a logocentric theory of presence,

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115 VII Texts and Readings : S. Gopal has shown that in the context of studying the philosophical thought of the past, Radhakrishnan treated as senseless the notion of an uninterpreted text. Radhakrishuan employed creative logic of interpretation by being faithful to the spirit rather than to the letter of the text. Derrida wants to be faithful to the letter of the text as well. According to Richard De Smet, while preparing to write Indian Philosophy, Radhakrishnan found it difficult to reconcile the faithfulness to the historical data with the subjectivity required in interpreting them. Thus, at times, he creatively enforces upon the text the interpretations which show tlieir relevance for us today. Richard illustrates this point by referring to Radhakrislinan's interpretation of the place of intuition in Sarkara's Vedanta in ihe context of srutivada: o. Dallmayer finds Radhakrishnan mediating between ancient texts and contemporary understandings. Radhakrishnan asks us to remember as well as to create anew. He faced the competing paradigins of thought without being a traditionalist or a sceptic. His solution to the confiicting demands of the past and present was a recourse to interpretative mediation resembling Gadamer's hermeneutics. His work shows a "creative rethinking of philosophical and religious traditions.''31 Radhakrishnan advocates an essentialist version of the unity of all religions and a foundationalist version of the spiritual Being. His convergent readings of the texts involving Gadamer's kind of "fusion of horizons", are guided by synthetic and integrative orientation. The underlying assumption behind Radhakrishnan's creative interpretative strategy is that there is a foundational Being and that an unmediated encounter with such a Being is of the same type across all cultures and all times. Thus there is historical diversity of expressions focussing on the essential unity of experience. Such a guiding assumption itself is an independent ontological and a linguistic thesis. It constitutes a philosophy of reading and interpretation. Christopher Norris has rightly shown that Derrida's deconstruction has the qualities of logical tautness and dialectical rigour and it does not imply unlimited hermeneutic freedom in the sense that deconstructive reading suspends the issues of truth, meaning and reference in favour of an infinitized "free play" of language devoid of logical rigour or referential grasp.s? For example, in "White Mytholygy" Derrida shows

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116 that in a philosophical text a metaphor is written in white ink and not in black ink and in a sense metaphysics is thus a white mythology but at the same time he also shows that this does not mean that there is nothing in philosophy except metaphor because the concept of metaphor itself is a philosophical product and requires to be analysed with precision. Abrams has shown that Derrida's strategy is of deliberate double reading.33 In reading, we find the passages 'lisible and understandable. Reading, construes the meaning but Reading, goes on to disseminate the meanings already construed. Thus, readingis provisional and strategic. Abrams finds that, for Derrida, "determinate reading always leaves an inescapable and ungovernable 'excess' or surplus of signification" and this is because the writer cannot dominate absolutely the language and logic shared by him with others. Unknown to the writer, the text ungovernably goes on to say something which requires deeper deconstructive readings. Such deeper rcadings, says Abrams, reveal equivocations, rhetoricity and the logic of hiearchichal oppositions at work in the texts inspite of the authors. Reading, however does not cancel the earlier readings but reinscribes them as effects of differential play of language. Thus the meaning of the text has first to be construed in order that it can then be "disseminated into an undecidability". The new 'text generated by reading. itself becomes a victim of dissemination and self-deconstruction, According to Abrams then, construal and deconstruction i.e., double reading and double interpretation is Derrida's strategy without finality.30 It would be wrong to say that for Derrida, there are neither authors nor texts nor meanings. It would be a mistake to think that all the standard readings and the range of their interpretations are false according to Derrida. In this sense Derrida is neither a sceptic, nor a nihilist, nor a logical positivist. Derrida would agree that Radhakrishnan was the real author of Indian Philosophy and that we can in a standard sense read the relevant passages from his texts and arrive at a general consensus of determinate meaning but reading, would deconstruct the meaning construed by reading, and that is the point of Derridean readings. Radhakrishnan employed construal and reconstruction whereas Derrida employed "construal and" deconstruction". In Radhakrishnan, the standard meaning is construed and is then linked to the context of modern times. It is not dislocated or reinscribed as it is done by Derrida. Radhakrishnan's "double readings are different from Derrida's double readings because Derrida identifies a common pattern of aporias and paradoxes in the inajor texts of Western philosophy and at a metalevel explains how the underlying logocentrism and phonocentrism shape the

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117 patterns of different texts. Radhakrishnan finds convergence among various religious and philosophical texts because he gives priority to Being over texts, whereas Derrida finds convergence among the texts not because they highlight the same underlying reality but because they share the same logocentric assumptions. The convergence that Radhakrishnan finds orregarding the notions of truch, value, meaning or reality is due to what Derrida treats as 'metaphysics of presence' Certain terms assume dominance due to logocentric approach and such dominance is reflected in various texts. Radhakrishnan would say that it is due to the common and shared intuitions or mystical experiences that certain terms acquire legitimate dominance. It is in this sense that Derrida's grammatology is different from Radhakrishnan's onology. The ineffable Being of Radhakrishnan is different from the unnameable differance of Derrida. Derrida reduces the experience of presence to the differentiated system of signs. The question uliimately is about the "textually inmediated awareness of the objects about us". Some critics of Derrida, like David Novitz ! have argued that linguistic beliefs do mediate our perception of objects, but from this it does not follow that we can never observe non-seniotic and nonlinguistic objects. Radhakrishnan would have accepted Novitz's point against Derrida. Play for Derrida is the disruption of presence. Derrida admits that the name of man is the name of that being who throughout his history has dreamed of full presence, the reassuring foundation, the origin and the end of play.36 Radhakrishnan would have found nothing wrong with such a dream and he has already shown the possibility of such a dream being realized in certain kinds of experiences. Radhakrishnan would never have agreed to dissolve experience into differentiated expressions. Of course, it is difficult to convey the meaning of experience without language but for Radhakrishnan all the features of language can not be transferred to the nonlinguistic experience of the object and all the objects of direct perception can not be treated as tlie products of the system of semiotic differences. Radhakrislinan would say that the experiences of beings at an ordinary level and the experiences of Being at a transcendent level have to be accepted even though we inay fail to verbalize them fully due to the nature and structure of language. In this context. Radhakrishnan finds no difficulty in harmonizing various texts in relation to the experience of Being because he allowed for the textually uninediated experience at all the levels. This does not mean that there are no difficulties in Radhakrishnan's ontology but ihe point is that he is under no pressure to justify the normal assumption that reality is external to language, whereas Derrida is required to show why presence is reduced to a disruptive play of differance and

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118 also why there is nothing outside 'iext' even in the widest sense of the term. Derrida is compelled to make a move by which the word 'text' gets extended meaning in the sense that reality itself becomes "intertextual" as a system of differences. The Lila of the Absolute in Radhakrishnan is different from the play of difference in Derrida. The play of ontological differences express Being according to Radhakrishnan. For Derrida the play of differance is itsel concealed and repressed in the illusion of control and mastery of meaning within the metaphysics of presence. Terry Eagleton shows that we find in Derrida a kind of libertarian pessimism; libertarian, because of the dream of existence free from the shackles of truth, meaning and sociality and pessimistic because the blocks of creativity are inherent in the procss of liberation itself. In postmodernism, there is "a cynical erasure of truth, meaning and subjectivity"36. Radhakrishnan would not have endorsed such a position. A reader of the texts of Radhakrishnan and Derrida therefore would experience conflict between restorative and disruptive effects of such texts. Notes and References : 1. S. Gopal (1989): Radhakrishnan-A biography. Delhi, Oxford. (p. 61) 2. Magliola R. (1984) : Derrida on the mend; Indiana; Purdue Univ. Press. 3. Coward H. (1989); "Sankara and Derrida on philosophy of language". Journal of Indian Council of Philosophical Research; vol, 6; No. 3: May-August 1989 (pp-13-21). 4. Coward H. (1990): "Derrida and Bhartrhari's Vakyapadia on the origin of language". Philosophy : East and West vol. 40 No. 1, Jan. 1990 (pp 3-16). 5. An Idealist View of Life : London; George Allen and Unwin Ltd. (p. 343) 6. Dallamayer F. (1989) "On Being and existence-A Western View" In, Radhakrishnan : Centenary Volume Delhi; Oxford Univ. Press. 7. Derrida on the mend. (pp 22-24.) 8. Derrida J. (1982) Margins of Philosophy : Harvester Press, (p. 11). 9. Ibid; p. 11. 10. Anderson J. (1989) "Deconstruction. critical strategy, strategic criti cisni". In Atkins and Morrow (Eds); Contemporary Literary Theory Macinillan. (p. 140). 11. Ibid; p. 142.

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119 12. Habermas Jurgen (1985; 1987) The philosophical discourse of modernity, (p. 180) M.I.T. Press. 13. Ibid (174, 175). 14. "Mysticism and Transgression : Derrida and Meister Eckhart" In. H. Silverman (ed) Derrida and Deconstruction. New York: Routledge p. 29. 15. An Idealist View of Life. 16. Ibid, p. 145. 17. Leonard Orr; (1989) "The Post-Turn Turn; Derrida, Gadamer and the remystification of language". In, Deconstruction; a Critique; (ed) Rajnath : London Macmillan. (p. 207) 18. Margins of Philosophy; (p. 26) 19. Ibid. p. 22. 20. The philosophical discourse of modernity. p. 406. 21. Ibid, p. 183. 22. Writing and Difference. (1978), London Routledge : p. 10. 23. Derrida on the mend. p. 57. 24. Sivraman K (1989), "Knowledge and experience in mystical spiritua lity". In, Parthasarthy and Chattopadhyaya (Eds) Radhakrishnan : Centenary Volume. (192-203). 25. Margins of Philosophy p. 27. 26. Abrams M.H. (1989) "Construing and deconstructing", In Decon struction-A Critique. (p. 36). 27. Derrida on the mend. p. 90. 28. The philosophical discourse of modernity. p. 180. 29. Radhakrishnan : A biography. p. 61. 30. Radhakrishnan : Centenary Volume. (pp. 53-70) 31. Ibid; pp. 217-245. 32. Christopher Norris (1985) Contest of Faculties : Philosophy and theory after deconstruction. London. Metheun. (pp. 226-27). 33. Deconstruction-A Critique, (pp. 40-49). 34. The Monist Vol. 2, 1986. 35. Writing and Difference. p. 292. 36. Eagleton T (1990) The Ideology of the Aesthetic, Oxford; Basic Blackwell. (373, 387) [Shri Prashant Dave and Dr. Harivallabh Bhayani secured some books on Derrida and Deconstruction for me. Miss Achinta Yajnik has been kind enough to spare for me the copies of the very important papers by Coward. Dr. Upendra Baxi's personal collection of books on deconstruction and postmodernism at Delhi has also proved to be extremely useful to me. I am highly thankful to all of them for their kind help to me).

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DR. RADHAKRISHNAN ON BUDDHISM : A GLANCE S. G. Kantawala India is a land of diverse religious faiths and creeds expounding various paths to reach the Ultimate as per the diversity of tastes. Buddhism is one of the religions that has its origin in India and spread from India and its slow disappearance in India and spread over the neighbouring countries. In its growth and development with its catholic and absorbent character Hinduism has included Buddha in its list of "ten incarnations" (dasuvataras). Buddhism has not only left its impact on the vedanta philosophy, but it "has left a permanent mark on the culture of India", Several scholars have written on Buddha and Buddhism and the literature thereon is still growing. Amongst the celebrated writers thereon is Sarvapalli Radhakrishnan (=SR) (1888 A.D.-1975 A.D.). He was an illustrious scholar-statesman, diplomat, politician, educationist and an "academical philosopher." and as such he is "the most widely known philosopher."+ Of all the contemporary philosophers of modern India. The world owes to him many standard works on religion and philosophy and *4here are very few scholars like luim who grasped the spirit of the Eastern and Western thought alike." As there is a plethora of literature on Buddhist religion and philosophy, we do not repeat the tenets and teachings of Buddhist religion and philosophy, but it is proposed, here, to evaluate the exposition of the Buddhist religion and philosophy by SR. He has referred to and discussed the Buddhist philosophy and religion in his various works which make an interesting and informative reading; but in this paper references are restricted to his (i) Indian Philosophy, vol. I, (=IP) London, 1956; (ii) Gautama, the Buddha (Proceedings of the British Academy Vol. XXIV), which is his "Annual Lecture" on a "Master Mind" delivered on 28 June, 1938. It is reprinted in his edition of the "Dhammapada" (EDP) (OUP, 1950) and (iii) Dhammapada (DP) (OUP, 1950). For ready reference it inay be noted that he discusses the Buddhist religion and philosophy in two chapters of the IP, viz. (i) Chapter VII : Ethical Idealism of Early Buddhism, pp. 341 ff. and (ii) Chapter X: Buddhism as a Religion, pp. 581 ff. The "Appendix" (pp. 671 ff) in the IP discusses also some problems of Buddhism. The foot-notes in the respective chapters and the Appendix are learned, comparative and critical and this aspect is enhanced by "References" at the end of respective chapters. SR has "tried to keep in close touch with the documents, give

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121 wherever possible a preliminary survey of the conditions that brought them into being and estimate their indebtedness to the past as well as their contribution to the progress of thought." (IP, Preface, p. 9). SR is a renowned historian of philosophy and he brings out lucidly the role, function and duty to be played by a historian of philosophy in the following para : "The historian of philosophy must approach his task not as a mere philologist or even as a scholar, but as a philosopher who uses his scholarship as an instrument to wrest from words the thoughts that underlie them. A mere linguist regards the views of ancient Indian thinkers as many fossils lying scattered throughout upheaved and faulty strata of the history of philosophy, and from his point of view any interpretation which makes them alive and significant is dismissed as farfetched and untrue. A philosopher on the other hand realises the value of the ancient Indian theories which attempt to grapple with the perenial problems of life and treats them not as fossils, but as species which are remarkably persistent... It is the task of creative logic, as distinct from mere linguistic analysis to piece together the scattered data, interpret for us the life they harbour and thus free the soul from the body. Collection of facts and the accumulation of evidence are an important, but only a part, of the task of historian who attempts to record the manifold adventures of the human spirit. He must pay great attention to the logic of ideas, draw inferences, suggest explanations and formulate theories which would introduce some order into the shapeless mass of unrelated facts. If the history of philosophy is to be more than a bare catalogue of facts about dead authors and their writings, if it is to educate the mind and enthral the imagination, the historian should be a critic and an interpreter and not a mere mechanical "ragpicker" (IP. 6 pp. 71-672) "Indian Philosophy" (Vol. I and Vol. II) is his magnum opus wherein he successfully rises to fulfil and abide by the norms laid down by him for a historian of philosophy; he is also "convinced that we must interpret thinkers at their best and not at their worst." It i.e. "Indian Philosophy" is not "a barc presentation of categories and arguments of systems discussed"? and these remarks apply happily mutatis mutandis to his treatment of Buddhism. At this juncture it is significant to note that he "so easily identifies himself with the stand-point of the system he is presenting that concepts become fluid and their connections become natural." SR lays down that a writer should be evaluated in the context of times, and climes in which he flourished, when he observes that "to know what Buddha actually taught or what his earliest followers thought he did, we

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122 must place ourselves in imagination in the India of the sixth century B.C." (DP, Introduction, p. 26) and he makes his statement effective and forceful by a generalised corroborative statement, viz: "thinkers like other people are in no small measure rooted in time and place. The form in which they cast their ideas, no less than the ways in which they behave, are largely moulded by the habits of thought and action which they find around them. Great minds make individual contribution of permanent value to the thought of their age in which they live........ They do not cease to belong to their age, even when they are rising most above it." (DP, Introduction, p. 26). The latter part of this observation reminds one of what Hillabrandt said in the context of the Rgvedic poets, viz. "they stood above, but not outside the people."" Apropos of the methodology and approach suggested by SR as in the above cited para, it may be observed from a literary point of view that he is fond of using the figure of speech Arthantaranyasa according to Sanskrit rhetorics, 10 according to which a particular statement is corroborated by a general statement and vice versa by similarity or dissimilarity. The abovegoing prefatory remarks of SR show his sympathetic and appreciative approach. This is further confirmed, when he observes that "he (i.e. Buddha, bracket ours) suffered as much as any one from critics without a sense of history". (DP., Introduction, p. 26). He speaks also very highly of the DP by pointing out that it "is the most popular and influential book of Buddhist cannonical literature" (DP, Preface, and it has appeal to the modern mind, as "the central thesis of the book" is "that human conduct, righteons behaviour, reflection and meditation are more important than vain speculations about the transcendent. (DP, Preface. p.V) He, further, observes that "its teaching-to repress instincts entirely is to generate neuroses" to give them full rein is also to end up in neuroses is supported by modern psychology." (DP, Preface, p.V). How mildy and aptly SR brings out a modern relevant parallel ! SR is an Advaitin in his own way, but he possesses a spirit of tolerance, catholicity and sympathy. And this magnanimity of thinking and love coupled with critical accumen for one of the founder-philosophers of India is noticeable in his Selection of "Gautama the Buddha" as the theme of his "Annual Lecture on the 'Master Mind" under the auspices of the Henriette Hertz Trust. "He pays a rich tribute to Gautama, the Buddha, by pointing out that in" Gautama, the Buddha we have a master mind from the east, second to none, so far as the influence on the thought and life of the human race is concerned and sacred to all as the founder of

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123 a religious tradition wliose hold is hardly less wide and deep than any other. He belongs to the history of world's thought, to the general inheritance of all cultivated men, for judged by intellectual integrity, moral earnestness and spiritual insight, he is undoubledly one of the greatest figures in luistory." (Gautama the Buddha, reprinted from the Proceedings. of the British Academy, Vol. XXIV, London, 1938, p. 3; vide also DP, Introduction, p. 3). SR is fair, appreciative and comparative in his exposition and evaluation of Buddhism. He is fair and appreciative, when he remarks that? "there is no question that the system of Buddhism is one of the most original which the history of philosophy presents. In its fuudamental ideas and essential spirit it approximates remarkably to the advanced scientific thought of the nineteenth century. The modern pessimistic philosophy of Germany, that of Schopenhauer and Hartman is only a revised version of ancient Buddhism." (IP, p. 342). One of the remarkable and outstanding features of SR's writing is lucidity and perspicuity and this may be illustrated by his observation in the context of "Buddha and the Upanisads" : "Buddha himself admits that the dharma which he has discovered by an effort of self-culture is the ancient way, the Aryan path, the eternal dharma. Buddha is not so much creating a new dharma as rediscussing a new norm. It is the venerable tradition that is being adapted to meet the special neds of the age". (IP. p. 360) Elsewhere he remarks, that he has "attempted" to make out the account of early Buddhism, and it is "only a restatement of the thought of the Upanisads with new emplasis". (IP; Appendix, p. 676). Note how cleverly and lucidly he experesses his opinion in the matter of contribution and indebtedness of Gautama, the Buddha to Upanisads. That how he is dispassionate in his exposition and evaluation may be illustrated with his following remark". Buddha was struck by the clashing enthusiasms, the discordant systems, the ebb and flow of belief and drew from it all his lesson of the futility of metaphysical thinking. Anarchy in thought was leading to anarchy in morals. Therefore Buddha wished to steer clear of profitless metaphysical dimensions. Whatever metaphysics we have in Buddhism is not the original Dhamma, but added to it (abhidamma), Buddhifm is essentially psychology, logic and ethics, not metaphysics" (IP. p. 353). Every writer/crittc has his/her own way of criticisin and SR has his own distinct way. He can be charming and sweetly blunt, when necessary. And he appears to be so, when he refers to Hermann Oldenberg, while dealing with the concept ot nirvana. He (i.e. SR) observes: "Were

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124 Oldenberg correct, then nirvana would be annihilation, which Buddha repudiates." (IP. p. 886). 18 One of the features of SR's style is that he states his views and proceeds to quote, without any prefatonry remarks sometimes, other writers. To illustrate, In the context of "Buddhism and the Upanisads" he writes that "the only metaphysics that justify Buddha's ethical discipline is the metaphysics underlying the Upanisads. Buddhism is only a later phase of the general movement of thought of which the Upanisads were the earlier," (IP. p. 470) and he proceeds immediately then afer the abovequoted remark, without any prefatory remark, to quote MaxMuller, (SBE, Vol. XV Introduction, p. xxxvii; vide Ip. p. 470, fn. 1) who observes : "Many of the doctrines of the Upanisads are no doubt pure Buddhism, or rather Buddhism is on many points the Consistent carrying out of the principle laid down in the Upanisads" (IP. p. 470) and then he (i.e. SR) comments that " Buddha did not look upon himself as an innovator, but only a restorer of the ancient way i.e. the way of the Upanisads" (IP. p. 470). He has leaning towards Upanisads, but "he is quite quick to see the positive elements in other systems and he gives something refreshingly new in heterodox systems."14 His criticism in constructive, appreciative and sympathetic also. These features are noticeable, when he states that "Buddhism helped to demorcratise the philosophy of the Upanisads, which was till then confined to a select few... It was Buddha's mission to accept the idealism of the Upanisads at its best and make it available for the daily needs of mankind. Historical Buddhism means the spread of Upanisad-doctrines among the people". (IP. p. 471). He is equally dispassionate, critical and magnanimous, unprejudicial and unscathing, when he proceeds to state the defects of Buddhism, viz, "the central defect of Buddha's teaching is that in liis etlical earnostness he took up and magnified one half of the truth and made it look as if it were the whole. His distate for metaphysics prevented him from seeing that the partial truth had a necessary complement and rested on principles which carried it beyond its imposed limits.". (IP. p. 471; for inadequacies in Buddha's thought vide DP, Introduction, pp. 56-57). Sometimes his remarks/observations are very brief, beautiful and pregrant with meaning, erg. "Dislike for mere speculation is the distinguishing mark of the Buddha's teaching. (DP, Introduction, p, 23). How lacomically and aptly SR brings out an important feature of Buddha's teaching ! Citations of parallels are not restricted only to the body of the text; but they also occur in footnotes, from Brahmanical literature as well as

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125 from Western thought, as and when necessary. This tends to make the point under consideration clear and also tends to suggest how East and West have some common thoughts; for example, while discussing Buddha's discourse on fire to indcate the ceaseless fluss of becoming called the world, SR ciles a parallel from Heraclitus viz. "this world an eternally living fire" and proceeds to comment: "Buddha and Heraclitus both use fire, the most mutable of the elements to represent the metaphysical principle of becoming", (IP. p. 638, fn. 1). He quotes also from shelley, the following lines : "Worlds on worlds are rolling ever, From creation to decay, Like the bubbles on a river, Spankling, bursting, borne away" (IP, p. 368).10 15 Elsewhere in the context of the current of otherworldiness in John the Baptist, Jesus and paul SR notes that "the moral teaching of Jesus with its ascefic and otherworldly emphasis has been anticipated several hundred years by Upanisads and Buddha". [Eastern Religions and Western thought (=ERWT), Oxford, 1939, p. 173] and proceeds to quote from T. W. Rhys Davids, 16 Elsewhere while drawing a parallel between Jesus and Buddha he appreciatively writes: "Just as Buddha condemns the gloomy ascetic practices, which prevailed in ancient India, Jesus goes beyond John, the Baptist's emphasis on observances and ascetic rites. Even Buddha condemns ceremonial religion emphasing Baptism, Jesus insists less on sacraments and more on the opening of oneself." (ERWT, p.180). 17 From the literary point of view it may be observed that "in him we have a combination of style and scholarship..... In all that he (i.e. SR, bracket ours) writes is marked by elegance of literary form. His felicity of expression is amazing. He can be numbored amongst the greatest stylists in the history of philosophy and can be classed along with Schelling, Schopenhauer and Bergson-among those who have raised philosophic prose to the level of creative literature...... He endows his sentences with vitality that the frozen fossils of long forgotten ideas burst forth into new life."18 The use of significant objectives and proverblike general statements tend to enhance the vitality; mark the significant adjective "workable" in" The Buddha gives a workable system for monks and lay people." (DP, Introduction, p. 22); note proverblike remark: "it is those who do not see the truth that strike in the path of fiction." (IP., p. 353). Finally, it may be said that his beautiful, elegant, flowing and lucid style coupled with transparent ideas, constructive and interpretative,

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126 magnanimgus and balanced approach and cricicism 19 and loyalty to original sources make his treatment of Buddhism live and enchanting. Being "a constructive philosopher of the first rank"?0 he keeps the reader spellbound with the magic of his forceful and lucid language and literary exposition and justice to the subject. In the end one would like to say : tasmai Buddhaya"namo namah ! Reference Notes 1. Cf rucinam vaicitryadijukutilanana pathajusam, ninam eko gamyah tvam asi payasam arnava iva.// Puspadanta, Sivamahimnastotra. 7. 2. Radhakrishnan S, IP, p. 608. 3. For a brief lifeskehla and philosophy of S. Radhakrishnan, vide e.g. Raju P.T., Idealistic thought of India, London, 1953, Chapter VII; Mahadevan T.M.P. and Saroja G. V., Contemporary Indian Philosophy, New Delhi, 1983, Chapter VIII; Narawane V.S., Modern Indian Thought: A Philosophical Survery, Bombay 1967, Chapter VIII. 4. Raju P.T., op. cit., p. 331. 5. Raju P.T., op. cit., p. 331. 6. Narawane V. S., op. cit., p. 242; vide also Fragments of a Confession (Tudor, p. 13) as referred to in ibid, p. 242. 7. Raju P.T., op. cit., p. 333 8. Raju P.T., op. cit., p. 333. 9. Quoted by M. Winternitz in his "A History of sndian Literature" Vol J, p. 79. (Calcutta, 1927). 10. Cf samanyam va viseso tad anyena samarthyate yatra so'rthantaranyasah sadharmyenetarena val/ Mammata, Kavyaprakasa 10.23. 11. It was read on 29 June, 1938. 12. The fn. 3 on p. 353 of the IP reads "abhi, beyond; dhamma, physics, Medhamnas are analysed in Abhidhamma." 13. SR. on nirvana vide IP, pp. 447 ff; DP, pp. 46 st 14. Narawane V.S; op.cit, p. 236.

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127 15. 16. 17. Shelley, Heuas, A Lyrical Drama Composed in 1821 A.D. and published in 1822 A.D.), Chorus of Captive Greek Women, Lines 197-200. My thanks are due to Dr. C.K. Seshadri, Professor & Head, Department of English, Faculty of Arts, M.S. University of Baroda, Baroda, for tracing this reference. Rhys Davids, Journal of the Pali Text Society, 1923, pp. 43-44 as quoted in IP, p-174, fn. 1. Cf. also "Reverence shown to the righteous is better than sacrifice." (Mark 1.15). One may compre here the DP 108 which says," Homage paid to the righteous is better." (abhi vadana ujjugatesu seyyo/). "I am not of the world" says Jesus according to John. (vide John xvii 14-16) and Buddha says "Monks even as a blue lotus, a waterrose or a white lotus, is born in the water, grous up in the water and stands lifted above it, by the water undefiled; even so, monks, does the Tathagata, grow in the world by the undefiled" (Sainyutta Nikaya xxii 94; vide ERWT, p. 180 fns 3,5 & 6) (for comparative remarks vide ERWT, pp. 177 ff.) It is interesting to compare here the thought in the Bhagavadgita (5.10): padmapatram ivambhasi. Narawane V.S., op. cit; p, 231. Reference may also be made here to SR's lucid and striking similes and vivid and colourful pen-pictures available in his writings. Cf. "Unless he begins to criticise the system, the reader takes the author to be presenting his own views." (Raju P.T., op. cit, p. 333) Narawane V.S., op. cit., p. 238. Buddha-Gautama Buddha; paranomistically it refers to SR (buddha, wise, learned, enlightened) 18. 19. 20. 21.

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9 COMPATIBILITY OF RADHAKRISHNAN'S METAPHYSICS WITH HIS EPISTEMOLOGY AND ETHICS -Dr. J. A. Yajnik This paper humbly attempts to do some excercise in creative and constructive thinking directed at resolution of some basic philosophical conflicts within the philosophical system of Radhakrishnan. Resolution of philosophical and cultural conflicts has remained a chief concern of Radhakrishnan's voluminous writings. The paper, therefore, can be treated as a small step in the very direction which has been suggested with missionary. zeal by Radhakrishnan himself. This being so, the author has gret pleasure. in presenting this paper as a tribute to our great philosopher: Radhkrishnan. Radhakrishnan's Epistemological Realism Radhakrishnan's epistemology is essentially realistic. It stands for the view that knowledge to be knowledge must be revelatory of reolity. Radhakrishnan has written in unambiguous terms that "It so far as our minds are not creative of reality but only receptive of it, we must get into cotact with reality, outward by perception, inward by intuition, and by means of intellect interpret and understand it."1 This means that Radhakrishnan's epistemology is very clearly realistic. As Radhakrishnan has advocated epistemological realism, he is certainly not idealist in the sense in which Berkeley and Hegel are idealists. In order to properly understand and evaluate Radhakrishnan's philhsophy, this point needs to be specially emphasised, especially in the light of the fact that Radhakrishnaa has been known and recognized as idealist philosopher. He himself has propounded his philosophical position in his Hibbert. Lectures as "An Idealist View of Life." Explaining the peculier nature of Radhakrishnan's idealism D. M. Datta has observed that, "His idealism, moreover, is not idea-ism but ideal-ism. It is the presentation of an ideal that can harmonize the flesh with the soul, individuals with individuals, nations with nations. Like Eucken he is a philosopher of life." If Radhakrishnan's philosphy is "not idea-ism," it has to be realism. However, even D. M. Datta has not clarified this point.

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129 Hartshornc has also left the point at the same level in his observation that "Our author (Radhakrishnan) scems to leave the incaning of "Idealism" somewhat obscure. He does not altogether approve of whitehead's complete translation of physical concepts into terms of "feeling", "satisfaction," "prehension," and the like. He also seems to reject anything like the Berkeleyan type of subjectivism. Yet I, at least, am not able to discern any third possibility for idealism......Also I wonder whether any way of conceiving idealism other than as panpsychism is not more "confusing' rather than less."'3 It will be clear in the sequel that Radhakrishnan's idealism which has been rightly described by Hartshorne as 'confusing', is itself realism in ethics and metaphysics. It is one of the chief contentions of this paper that on account of its strong realistic bias, Radhakrishnan's position is more akin to that of Aristotle and st. Thomas Aquinas than that of Plato and Hegel. Radhakrishnan has recognized three ways of acquring knowledge. "while all varieties of cognitive experience result in a knowledge of the real, it is produced in three ways which are sense-experience, discursive reasoning and intuitive apprehension." Explaining the nature and importance of the first two sources of knowledge in thoroughly realistic terms, Radhakrishnan has written : "Sense experience helps us to know the outer characters of the external world. By means of it we obtain an acquaintance with the sensible qualities of the objects. Its data are the subject matter of natural science which builds up conceptual structure to describe them. Logical knowledge is obtained by the processes of analysis aad synthesis. The data supplied to us by perception are analysed and the result of the analysis yield a more systematic knowledge of the object perceived. This logical or conceptual knowledge is indirect and symbolic in its character. It helps us to handle and control the object and its working."5 It will be seen that Radhakrishnan's description of sense-experience and logical knowledge presuppose the realistic distinction between subject (jnata) and object (jneya). The object is there existing independently of the subject. It is capable of being known by the subject directly through sense experience and indirectly through discursive reasoning. Radbakrishnan's description of intuitive apprehension is equally realistic : "There is knowledge which is different from the conceptual, a knowledge by 17

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130 which we see things as they are, as unique individuals and not as members of class or units in a crowd. It is non-sensuous, immediate knowledge. Sense knowledge is not the only kind of immediate knowledge. As distinct from sense knowledge or pratyaksa (literally presented to a sense), the Hindu thinkers use the term aparoksa for the non-sensuous immediate knowledge. This intuitive knowledge arises from an intimate fusion of mind with reality. It is knowledge by being and not by senses or by symbols.. It is awareness of the truth of things by identity."6 Radhakrishnan's reference to identity of subject and object is likely to blur the realistic distinction between the knower and the known. It, therefore, needs to be made clear here that according to Radhakrishnan, "Knowledge is an intense and close communion between the knower and the known."7 The communion between knower and known is so very intense and close in intuitive knowledge that the knower's attention gets fully absorbed in the known. Thus knowledge by identity' is not to be understood as implying the denial of the ontological identity of either the subject or the object of knowledge. Radhakrishuan himself has closed all doors for idealistic interpretation of intuitive knowledge by the following observations: (i) "There is the controlling power of reality in intuitive apprehension quite as much as in perceptual acts or reflective thought. The objects of intuition are recognized and not created by us. They are not produced by the act of apprehension itself."'8 (ii) "The reality of the object is what distinguishes intuitive knowledge from mere imagination. Just as in the common perception of finite things we become directly and inevitably aware of something which has its own definite nature which we cannot alter by our desires or imagination, even so intuitive consciousness apprehends real things which are not open to the senses. Even as there is something which is not imagined by us in our simplest perceptions and yet makes our knowledge possible, even so we have in our intuitions a real which controls our apprehension. It is not fancy or make-believe, but a bona fide discovery of reality. We can see not only with the eyes of the body but with those of our souls. Things unseen become as evident to the light in the souls as things seen to the physical eye. Intuition is the extension of perception to regions beyond sense."9 (iii) "The validity of divine existence is not founded on anything external. or accidental but is felt by the spirit in us. The Ontological argument

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131 is a report of experience. We cannot have certain ideas without having had the experience of the objects of which they are the ideas. In such cases it is not illegitiinate to pass from the ideas to the objects referred to by them. We should not have had an idea of absolute reality if we had never been in inmediate cognitive relation with it, if we had not been intuitively conscious of it. The proof of the existence is founded on the experience."10 The realistic colour of Radhakrishuan's epistemology will be more clearly and brightly seen in the light of the fact that Radhakrishnan.is neither a rationalist like either Plato or Hegel nor a transcendentalist like either Gaudapada or S'amkaracarya. Unlike Plato and Hegel, he regards sense experience as genuine knowledge. And unlike Gaudapada and sainkaracarya he fully admits the reality of empirical world known through sense and reason. Unlike these philosopheres, Radhakrishnan has not created an unbridgeable gulf either between sense and reason or between reason and intuition. He has rather advocated the view that there is a continuous development from sense perception to the vision of the real."11 He, therefore, regards it as "unfortunate that insistence on intuition is often confused with anti-intellectualism. Intuition which ignores intellect is useless. The two are not only not incompatible but vitally united."12 Growth in knowledge, for Radhakrishnan, always means enrichment and correction in knowledge and not the denial of the object genuinely known by any of the three ways of knowing. While explaining the nature of integral insight, Radhakrishnan has indicated this in the following words : "The different energies of the human soul are not cut off from one another by any impassable barriers. They flow into each other, modify, support and control each other. The Sanskrit expression "samyagdarsana" or integral insight, brings out how far away it is from occult visions, trance and ecstacy."13 We thus see that Radhakrishnan's epistemology is neither mere sensationalism, nor mere rationalism, nor mere mysticism but an organically conceived federation of all the three. This can happen if, and only if, Radhakrishnan's epistemology is out and out realistic. Yet this has hardly been brought into fore-front by scholars who have worked on Radhakrishnan. Hence the justification of our effort in this paper. Radhakrishnan's Ethical objectivism Radhakrishnan's realism which remains partly obscure in his episte

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132 mology and metaphysics expresses itself most clearly in his ethical theory as ethical objectivism. In fact, Radhakrishnan's idealism is nothing more and nothing less than his theory concerning objective reality of ethical ideals and spiritual values. According to Radhakrishnan, because spiritual values are constitutive of ultimate Reality, they appeal to us as ideals to be realized by our ethical or spiritual endeavours. Unlike Radhakrishnan's epistemological realism, his ethical objectivism is not a theory left to be clearly worked out by us. Radhakrishnan himself has stated and argued for ethical objectivism in absolutely clear terms. We are, therefore, not required here to do anything more than to give some citations from Radhakrishnan which constitute the statement and argument for his ethical objectivism. Many such citations are spread over the pages in different books by Radhakrishnan. The following are considered as sufficient for our purpose: "Any serious pursuit of ideas, any search after conviction, any adventure after virtue, arises from resources whose name is religion. The search of the mind for beauty, goodness and truth is the search for God...To do justly, to love beauty and to walk humbly with the spirit of truth is the highest religion." 14 "Truth, beauty and goodness are not subjective fancies but objective facts. They are not only ultimate values included in the purpose of the world but supreme realities. Their objectivity and sovereignty are sometimes brought out by calling them attributes of God."15 "The principles which we have to observe in our daily life and social relations are constituted by what is called dharma. It is truth's embodiment in life, and power to refashion our nature."1 6 "The rules of dharma are the mortal flesh of immortal ideas."17 Religious consciousness is not reducible to either intellectual or ethical or aesthetic activity or a sum of these. If it is an autonomous form of spiritual life which, while including these elements, yet transcends them."18 "Truth, beauty and goodness cease to be the supreme realities and become a part of the being and essence of God. From the eternal values we pass to a supporting mind in which they dwell. They thus acquire an objectivity and are not simply dependent on our individual minds."19 "As creator and saviour, God is transcendent to the true process, even as realisation is transcendent to progress. This internal transcendence of

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133 God to the true process gives meaning to the distinctions of value, and makes struggle and effort real."20 "Moral enthusiasin is possible only if our motive includes the expectation of being able to contribute to the achievement of moral ideas.......We cannot help asking ourselves whether our ideals are mere private dreams of our own or bonds created by society, or even aspirations characteristic of the human specics. Only a philosophy which affirms that they are rooted in the universal nature of things can give depth and fervour to moral life.... If ethical thought is profound, it will give a cosmic motive to morality. Moral consciousness must include a conviction of the reality of ideals."21 "It may be argued that, although the universe may have 110 purpose, itenis in the universe such as pations and individuals may have their purposes..... This cannot be regarded as a satisfactory goal of ethics..... We long for a good which is never left behind and never superseded."22 "Dharma or virtue is conformity with the truth of things; Moral evil is disharmony with the truth which encompasses and controls the world."23 "There are certain vital values of religion which are met by the character of God as wisdom, love and goodness. Values acquire a cosmic importance and ethical life becomes meaningful." 24 "The highest order of being called spirit which is mind illumined by the ideas of truth, goodness and beauty is rooted in human intelligence and grows from it. The universe attempts to realize these ideas and cannot be understood except in the light of them. They are not only the goal of the universe in the temporal sense but are the timeless principles in the light of which alone the universe becomes intelligible."25 We Shall conclude our expositon of Radhakrishnan's ethical objectivism with an observation made by C. E. M. Joad : "Every word that he (Radhakrishnan] writes on ethical questions presupposes this intimate relation between ethics and religion, presupposes, indeed, as its basic assumption, the spiritual view of the universe, the spiritual nature of man and the concept of God as indwelling in man,... If this assumption be not granted, the ethical philosophy of [Radhakrishnan] ...is without foundation." 26 Radhakrishnau's Metaphysical Absolutism Metaphysical absolutism of Radhakrishnan is a peculiar variety of a metaphysical theory partly based on his knowledge and understanding of the

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134 metaphysical positions of classical philosophers like Shankaracharya, Ramanujacharya, Plato and Aristotle, as well as contemporary philosophers like Bradley, Alexander, Bergson and Whitehead. In the light of Radhakrishnan's own vision and convictions, he has received glimpses of truth from these philosophers and attempted to accommodate them in his metaphysical theory, io use C. A. Moore's words, "by virtue of his veritable genius for synthesis."27 In this respect Radhakrishnan has been rightly described by C. A. Moore as "the Thomas Aquinas of the modern age with his remarkable ability and determination to see things in their comprehensive entirety and thus to eleminate the sharp distinctions which to the narrow and smaller mind serve as the basis for isolation and even contradiction of the several cultures and philosophical traditions." 28 Metapliysical Absolutism of Radhakrishnan accepts Absolute as only unconditional ultimate reality and conceives it in such a way that the tattatraya (Jiva, Jagata and Is'vara) become only contingent items in the totality of the Absolute. This may seem surprisingly very unfortunate, especially in the light of Radhakrishnan's sincere concern and impressive endeavours to work out a comprehensive philosophical system. Yet, this is the fact to be reckoned with, as it will be evident from the following outline of Radhakrishnan's Absolutism : According to Radhakrishnan, "God is the timeless spirit attempting to realise timeless values on the plane of time. The ideal of the cosmic process which at the same time is its goal and explanation is real in one sense though wanting to be realised in another. The ideal is the greatest fact in one way and a remote possibility in another. The values which cosmic process is attempting to achieve are only a few of the possibilities contained in the Absolute. God is the definitisation of the Absolute in reference to the values of the world."29 Explaining further the distinction and relationship between the Absolute and God, Radhakrishnan has written that "the way in which the relation between the Absolute and God is here indicated is not the same as that of Samkara or of Bradley, though it has apparent similarities to their doctrines. While the Absolute is the transcendent divine, God is the cosmic divine. While the Absolute is the total reality, God is the Absolute from the cosmic end, the consciousness that informs and sustains the world. God is, so to say, the genius of this world, its ground, which as a thought or a possibility of the Absolute lies beyond the world in the universal consciousness of the Absolute. The possibilities or the ideal forms are the mind of the Absolute or the thoughts of the Absolute. One of the infinite

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135 possibilities is being translated into the world of space cond time. Even as the world is a definite manifestation of one specific possibility of the Absolute, God with whom the worshipper stands in personal relation is the very Absolute in the world context and is not a nere appearance of the Absolute."30 Radhakrishnan's views concerning interrelationship and destiny of tattvatraya will be clear by going through the following passages : "God can only be a creative personality acting on an environment, which, though dependent on God, is not God. Though the acting of God is not forced on Him from without, still it is limited by the activities of human individuals. The personality of God is possible only with reference to a world with its imperfections and capacity for progress. In other words, the being of a personal God is dependent on the existence of a created order. God depends on creation even as creation depends on God."31 "At the beginning, God is merely the knower rith ideas and plans, which are realised at the end when the world becomes the express image of God. The difference between the beginnig and the end is analogous to the difference between the "I" and the "mc." The "me" becomes un adequate representation of the "T" at the end. All things move towards the creator. When the creator and the created coinside, God lapses into the Absolute. Being in a sense which both attracts and cludes our thought is the ideal goal of becoming. In attaining this goal, becoming fulfils its destiny and ceases to be."32 "God is the Absolute with reference to this possibility of which He is the source and creator. Yet at any moment God transcends the cosmic process with its whole contents of space and time. He transcends thic order of nature and History until His being is fully manifested. When that moment arises, the world beconies flesh and the whole world is saved and the historical process terminates. Until then, God is partly in potentia, partly in act. This view is not pantheistic for the cosmic process is not a complete manifestation of the Absolute." 3 3 So far we have tried to understand the Absolute and God from the point of view of tattvatraya. If tattvat raya is considered fron the point of view of the Absolute, then what Radhakrishnan has to say is the following: "The question of immanence and transcendence does not arise with reference to the Absolute. For immanence implies the existence of an other in which the Absolute is immanent. But the Absolute represents the totality

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136 of being and there is nothing other than it. The Absolute is in this world in the sense that the world is only an actualisation of one possibility of the Absolute and yet there is much in the Absolute beyond this possibility which is in process of realisation."34 "So far as the Absolute is concerned, the creation of the world makes no difference to it. It cannot add anything to or take away anything from the Absolute. All the sources of its being are found within itself. The world of change does not disturb the perfection of the Absolute. "Though suns and universes would cease to be, Every existence would exist in thee" (Emily Bronte). We cannot say that the world follows from the nature of the Absolute cven as the conclusion of the syllogism follows from the premises, as Spinoza would have us believe. The Absolute is the ground of the world only in the sense that a possibility of the Absolute is the logical prius of the world. The world would not be but for this possibility in the Absolute. As to why this possibility arose and not any other, we have to answer that it is an expression of the freedom of the Absolute. It is not even necessary for the Absolute to express any of its possibilities. If this possibility is expressed, it is a free act of the Absolute. Hindu writers are inclined to look upon the act of creation more as the work of an artist than that of an artisan. It is lila or free play. The world is the work of an artist whose works are worlds. His fertility is endless. S'amkara says that the world originates from the supreme without effort (faprayatnenaiva). on the analogy of sport (lilaryayan 7), like human breath (puurilsanihs'vasavat)."35 A little reflection on the above outline of Radhakrishnan's metaphysical Absolutism makes it clear that the tlieory is incompatible with his realistic episteniology and objectivistic ethics. The following are the chief points leading to this conclusion : (i) As the possibilities of the Absolute are described as "the thoughts of the Absolute" and as "God is merely knower with ideas and plans," the evolution of the world can not logically and metaphysically contain any thing which is genuinely material and capable of being known by senses. This means that the ontological status of the material world and epistemological status of the sense experience of the external world lose their metaphysical foundation. This clearly means that Radhakrishnan's epistemological realism is incompatible with his metaphysical absolutism which turns out to be a form of nothing other than Absolute Idealism.

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137 It is hardly necessary to clarify that liere the term "idealism' clearly means 'idea-ism.' (ii) We are told that "of the infinite possibilities," it is only "one specific possibility of the Absolute" which has been manifested as the world. How do we come to know about the infinite possibilities or thoughts of the Absolute, we do not know. No amount of sudhana can lead us to this knowledge because we are part of the world which is destined with God to lapse "into the Absolute." At no moment, including this last moment, "the world of change" can "distrub the perfection of the Absolute." Thus the Absolute in its perfection and infinitude remains always unknowable to us. From the standpoint of realism, even the Absolute does not know itself because the realistic distinction between the knower and the known is not admitted in case of the Absolute. Thus a kind of agnosticism for all knowers is inescapable in Radhakrishnan's Absolutism. The same is the case with subjectivism because the world evolves from and merges into the Absolute just as one of its possibilities which are not other than 'ideal forms' or thoughts. Thus the world is created and dissolved "as a thought" of the Absolute. Now, agnosticism and subjectivism are theories in epistemology which are not at all compatible with realism in epistemology. Hence the incompatibility of Radhakrishnan's metaphysics with his cpistemology. (iii) God in Radhakrishnan's absolutism resembles Whitehead's God. Whitehead has criticised Aristotle for not providing God that is available for religious purposes. However, it has been rightly observed that in spite of Whitehead, the Whiteheadian God suffers from the same defect."36 Radhakrishnan's Absolutism also takes away from God all that is significant from the standpoint of religion. No reality can be the object of man's moral and religious aspirations simply by being called by the name, God. Radbakrishnan cannot escape this criticism because his God is neither anadi nor ananta, neither self-existent nor the ultimate metaphysical ground of all-that-there-is. God and His world came into being, thanks to a contingent lila of the Absolute. We are clearly told that this lila "is not even necessary for the Absolute." Absolute would have gone quite well without ever playing this game of temporarily creating and absorbing God with His world of matter and souls aspiring to realize Him. We have seen that Radhakrishnan's exposition of ethical objectivism presented above includes the assertions like (i) "The search of mind for beauty, goodness and truth is the search for God;" (ii) "The rules of dharma are the mortal 18

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138 flesh of immortal ideas;" (iii) "We long for a good which is never left behind and never superseded;" and (iv) "They (spiritual values) are not only the goal of the universe in the temporal sense but are timeless principles in the light of which alone the universe becomes intelligible." These assertions clearly imply that Radhakrishnan's ethical objectivism emphatically ascertains the teleological character of the world and eternality of God. But Radhakrishnan's absolutism has no logical room for either teleology of the world or eternal character of God because here the world and God are regarded as nothing more than a temporal lila of the Absolute. Hence the absolute incompatibility of Radhakrishnan's metaphysics with his ethics. An Improved Version of Radhakrishnan's Metaphysics If Radhakrishnan's epistemological realism and ethical objectivism are worth maintaining ---Radhakrishnan himself has covetously maintained these doctrines throughout his long academic career--then there is no alternative but to revise his metaphysical position. This would have to be wholeheartedly approved by Radhakrishnan himself for he has given us a criterion * for acceptability of metaphysical belief by writing that "if the belief works in the realm of mind or knowledge, of life or conduct, it is true; otherwise it is spurious."37 The spurious belief in Radhakrishnan's metaphysical outlook is his belief concerning the duality of God and the Absolute. The Absolute as distinct from God is a logical construction of Radhakrishnan's mind under the influence of thinkers like Bradley. It is on account of this logical prejudice that Radhakrishnan advocates the substitution of the phrase "the Absolute for the word 'God' in the language describing religious intuition or revelation. For example, he has written : "When tlie Old Testament says, "Before even the earth and the world were made, Thou art God from everlasting, and world witliont end," it is referring to the Absolute and not to God who is organic with the world process."'38 The needed revision in Radhakrishnan's metaphysics has thus to start with the elimination of the distinction between God and the Absolute. As the two are not distinguished in intuitive religious experience and as Radhakrishnan has so much argued for the validity of intuitive religious experience, we will not be without support from Radhakrishnan himself in our task of equating God with the Absolute. Radhakrishnan has written : "Religion is, in essence, experience of or living contact with ultimate reality. It is not a subjective phenomenon,

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139 not mere cultivation of the inner life but the apprehension of something that stands over against the individual. The real is known not as the conclusion of an argument but with the certainty of a thing experienced."39 Radhakrishnan thus admits that religious experience is a "bona fide discovery of reality." As to the nature of reality discovered by religious experience, Radhakrishnan has maintained: "There are aspects in religious experience, such as sense of rest and fulfilment, of eternity and completeness, which require the conception of a being whose nature is not exhausted by the cosmic process, which possesses an allfulness of reality which our world only faintly shadows. This side of religious experience demands the conception of the supreme as Self-existence, infinity, freedom, absolute light and absolute beatitude. On the other hand there are features of our religious experience which require us to look upon God as...a personal being with whom we can enter into personal relationship. Practical religion presupposes a God who looks into our hearts, knows our tribulations and helps us in our need. The reality of prayer and sacrifice is affirmed by the religious life of mankind. It assumes the reality of a concrete being who influences our life. To leave the Absolute in abstract isolation dwelling in Epicurean felicity is to reduce it to an ornamental figurehead who lends an atmosphere to an essentially agnostic view of the cosmic process. The permanent reality beyond the transient world of struggle and discord is also here and in everything. In religious experience itself there is no conflict. The supreme satisfies both sets of needs."40 The above quoted words of Radhakrishnan can be well interpreted as implying complete identity of the notions of the Absolute and of God. The Absolute here does not mean the sum-total of reality but the ever sustaining metaphysical ground of all-that-there-is. The same Supreme Reality, which is one without a second with respect to metaphysical and spiritual sovereignty, is the Absolute of some philosophers and God of all religious people. The philosopher in Radhakrishnan should not find difficulty in admitting this not only in the light of his interpretation of religious experience but also in the light of his own admission that "Professor Brightman's whole criticism about my vacillation between the nondualism of Samkara and the personal theism of Ramanuja is based on the postulate that the supreme must be either the one or the other, which I do not admit."4 1 The identification of God and the Absolute is clearly admitted by Radhakrishnan in his observation that, "All religions are founded on the

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140 personal experience of tlie seers who become directly aware of an Infinite Spiritual Presence beyond and within the range of the world of change and succession. The personal experience of union with Absolute Reality or God has been a common and continuous feature of all the faiths of mankind."42 Once the distinction between the Absolute and God is eliminated, Radhakrishnan's metaphysical absolutism turns out to be a kind of Visistadvaitic theism comparable to that of Ramanujacharya or of Sri Svaminarayana. While appreciating Ramanujacharya's contribution to philosophy, Radhakrishnan has observed that, "Ramanuja had the greatness of a religious genius. Ideas flowed in on hinn from various sources--the Upanisads and the Agamas, the puranas and the prabandham--and he responded to them all with some side of his religious nature. All their different elements are hell together in the indefinable unity of religious experince. The philosophic spirit was strong in Ramanuja, so, too, was his religious need. He tries his best to reconcile the demands of the religious feeling with the claims of logical thinking. If he did not succeed in the attempt to give us a systematic and self-contained philosophy of religion, it should not surprise us. Much more remarkable is the deep earnestness and hard logic with which he conceived the problem and laboured to bridge the yawning gulf between the apparently conflicting claims of religion and philosophy. A thin intellect with no depth of soul may be blind to the wonders of God's ways, and may have offered as a seemingly simple solution. Not so Ramannja, who gives us the best type of monotheism conceivable inset with touches of immanentism."43 Radhakrishnan and others have pointed out that, Ramanujacarya's visistadvaita is involved in certain difficulties related to (i) the teleological character of the world, (ii) moral and inetaphysical status of individual souls and (iii) transcendental aspect of God. Sri Svaminarayana's Visistadvaita eliminates these difficulties by re-formulating the very concept of S'arira-S'ariri relation. 4 4 In the Visistadvaita of Sri Svaminarayana, the individual souls and material world are said to be "body of God in the sense that (i) they are pervaded by God; (ii) they depend upon God; and (iii) they are incapable of doing anything without the s'akti of God."4 5 Thus the philosophical position of Sri Svaminarayana preserves the organic view of the universe without damagiug its moral significance and God's

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141 transcendence. It, therefore, appears to LIS that the Visistadvaita of Sri Svaninarayana best serves the purposes of Radhakrishnan's philosophizing. We conclude this paper with the observation that unless Radhakrishnan's metaphysical position is revised along the lines suggested above, it is not possible to reconcile it with his cpistemology and ethics. Again, unless Radhakrishnan's metaphysics is brought in logical harmony with his epistemology and ethics, his system cannot satisfy the claims of both religion and philosophy. And this is what Radhakrishnan very much wanted to do. As this paper has been written as a tribute to Radhakrishnan, a reference to Radhakrishnan's advice to writers on philosophy will not be considered as irrelevent. After praising Plato and Samkaracarya as "masters in the art of tempering the rigour of their argument with that larger utterance which is the soul of true literaturc,"46 Radhakrishnan has written that "writers on philosophy sometimes require to be reminded of Landor's warning: 'clear writers like fountains do not seem as deep as they are, the turbid look most profound'." 47 As it is only through clear presentation that writers on philosophy can help real advancement in philosophical wisdom, the students of philosophy should always most vigilantly search for clarity in both understanding and presentaion of philosophical ideas. NOTES N. B. The following is the list of abbreviations used in these notes : CIP ... Radhakrishnan's statement of his philosophy under the title "the spirit in Man': S. Radhakrislinan and J. H. Muirhead (Editors): Contemporary Indian philosophy (George Allen & Unwin, London, 1952) IVL ... S. Radhakrishnan : An Idealist View of Life (George Allen & Unwin, London, 1951) PR ... Schilpp Paul Arthur (Editor) : The philosophy of Sarvepalli Radhakrishnan (The Library of Living philosophers, Tudor Publishing Company, N. Y. 1952) RS... S. Radhak S. Radhakrishnan : Religion and Society (George Allen & Unwin, London, 1948) 1. CIP, p. 485 2. D. M. Datta : The chief Currents of Contemporary Philosophy (Univer sity of Calcutta, 1961) p. 136

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142 3. PR, p. 316, 317 4. IVL, p. 134 5. Ibid., p. 134 6. Ibid., p. 138 7. Ibid., p. 138 8. CIP, p. 485 9. IVL, p. 143 10. Ibid., p. 220 11. S. Radhakrishnan : Eastern Religion and Western Thought (Oxford Uni versity Press, London, 1940) p. 51 12. CIP, p. 486 13. Ibid., p. 487 14. RS, p. 47 15. CIP, p. 494 16. RS, p. 104 17. Ibid., p. 108 18. IVL, p. 199 19. Ibid., p. 200 20. Ibid., p. 345 21. S. Radhakrishnan : Eastern Religion and Western Thought, p. 811 22. Ibid., p. 81 23. S. Radhakrishnan : The Hindu View of Life (George Allen & Unwin, 1949) p. 78 24. IVL, p. 342 25. CIP, p. 495 26. Quoted by C. A. Moore in PR p. 310 27. PR, p. 282 28. Ibid., p. 282 29. CIP, pp. 496-7 30. Ibid., p. 498 (Italics ours) 31. Ibid., p. 499 32. Ibid., p. 500 (Italics ours) 33. Ibid., p. 501 34. Ibid., p, 501 35. Ibid., p. 502 36. J. A. Yajnik : The difficulties with Whiteheadian God., the article in Proceedings of the Indian Philosophical Congress, Patua, 1968 37. IVL, p. 221 38. CIP, p. 498 39. Ibid., p. 492

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143 40. Ibid., p. 497 41. PR, p. 797 42. S. Radhakrishnan Recovery of Faith (George Allen and Unwin, 1961) p. 110 43. S. Radhakrishnan : Indian Philosophy, Vol. II (George Allen and Unwin, London) pp. 720-21 44. For a detailed discussion of the Difference between the Visistadvaita of Sri Svaminarayana and that of Ramanujacarya See J. A. Yajnik, The philosophy of S'ri Svaminarayana (L. D. Institute of Indology, Ahmedabad, 1972) Chapter 16, Section II 45. Ibid., p. 52 46. CIP, p. 484 47. Ibid., p. 484

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bhAratIya darzananA marmajJa-DaoN. rAdhAkRSNana sI. vI. rAvala A mahAna tattvajJAnInI janma zatAbdi jyAre rASTra ujavI rahyuM che tyAre A lekha dvArA emane uSmAbharI zraddhAMjali ApavAne A eka namra prayAsa che. temAM mane keTale aMze saphaLatA maLI che te te vidvAnoe ja nakkI karavAnuM rahe che. tatvajJAnanI mahAna praNAlikAno temane janmathI ja vAraso maLelo che. temanuM janya evuM che ke teo potAnA bALapaNanI vAta ke jIvana-vRttAMtanI vAtamAM rasa dharAvatA nathI. temanA mA-bApanuM teo bIjA naMbaranuM saMtAna hatA teTalA pUrata ja teo ullekha kare che. tatvajJAnano viSaya abhyAsa mATe pasaMda karavA temane khAsa keI nirNaya na hato. temanA eka najIkanA sagA dvArA traNeka pustako temane bheTa maLyAM, jemAM jI. epha. rAuTanuM mAnasazAstra paranuM pustaka, je. veTananA tarkazAstra paranA be graMtha tathA je. mekenjhInuM nItizAstra paranuM pustaka hatuM. temanA bhAvi rasanuM nirmANa A pustaka drArA thayuM tema teo lakhe che, khristI mizanarI zALAmAM abhyAsa karyo hoI tathA ucca keLavaNI levAmAM paNa khristI zikSakonuM pradAna hAI teo temane RNa svIkAra kare che. khAsa karIne pro. hAgane. chatAM temanA guruo satyanA anveSake na hatA ema paNa teo mAne che, bhAratIya saMskRti tathA AdarzonI teo je TIkA karatA tenAthI temanI UDI zraddhAne Thesa pahoMcatI ane je bhavya praNAli viSe temane mAna hatuM te ochuM thaI jaze evo Dara pesI jato. samaya jatAM jema jema teoe bhAratIya dArzanika vAha-mayane abhyAsa karyo tema tema temane e pratIti thaI ke A bhavya sAMskRtika vAraso vizvamAM zreSTha sthAna dharAve te kakSAno che, prAcIna hindu tatvajJAnIo jemaNe avAranavAra dharmane prANane sAMpradAyika vicAra ane AcAranA geramArgethI ugAryo che, temane teo sAcA anugAmI banyAtaphAvata mAtra eTale ke prAcIna tattvajJAnIoe, ke jene teo darzanazAstra kahe che, tene pAtAnA AdhAra tarIke lIdhuM hatuM, jyAre A arvAcIna tatvajJAnIe pitAno AdhAra duniyAbharanA vividha paMthanA saMte, yogIo ane sAdhuonA AdhyAtmika anubhamAMthI lIdho. temaNe keIne guru karyA nathI ke na te koInA tattvajJAnanuM zaraNa svIkAryuM che. 3 chatAM ApaNe temanAM lakhANamAM Adi zaMkarAcArya, rAmAnujAcArya, ravIndranAtha TAgora tathA pazcimanA mahAna philasUko jevA ke hegala, bagasI, breDale va.nI UMDI asara joIe chIe: jIvananI sarvagrAhI philasUphInA temanA AkalanamAM teo temanA pUragAmIeAne pagale cAlavuM pasaMda kare che, chatAM temanuM aMdha anukaraNa karavAnA teo virodhI

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* che. temanAmAM vicArakanA jevI kuzAgra buddhi ne AgavI svataMtra pratibhA che, vidvattA ane jarUrI sAvacetI paNa che. tattvajJAnanA prasiddha adhyApaka tarIke temaNe bhAratanA tattvajJAna ane dharmAMnI amUlya sevA temanA graMthe| ane vyAkhyAnA dvArA karI che, arvAcIna hindanA teo eka advitIya abhyAsaka ane vicAraka tathA bahuzruta philasUpha che, pazcimanA sAhitya ane tattvajJAnanA temaNe sAMgApAMga abhyAsa karyAM che. eka acchA vivaraNakAra tema ja vivecaka che. sUkSmadaCka samIkSaka paNa che. bhAratIya dASnika vicArasaraNInu' suyogya ane niSpakSa a ghaTana karavA jatAM teo kaDaka AleAcanA paNa kare che, je temanI sarjanAtmaka AMtarsjhanA pUrAvA che. mAtra bhASAzailI ke sAhityane daSTi sAme rAkhI vivaraNa karavuM e barAbara nathI paraMtu darzInazAstranA itihAsalekhake zabdonI pachavADe rahelA gUDha vicArane spaSTa karI batAvavAnuM kaThina kArya karavAnu che. tenu ci'tana mAtra tArkika kha`Dana--maMDananI pravRttithI ja vikasyuM` nathI, paraMtu eka sudIdha AMtarika AdhyAtmika anubhavanu e phaLa che,ja ema tee svayaM mAne che, te aMgrejI bhASA para sAruM prabhutva dharAve che, ane aMgrejI gadyanA siddhahasta lekhaka che. bhAratIya saskRti ane Adhunika yure|pIya saMskRti bannenA pAyAmAM je tattvajJAna nihita che ene U'DA ane talasparzI abhyAsa emaNe karyAM che 5 ane pratye emanA manamAM anahad sadbhAva che. teoe bhAratIya saMskRtinA mizanarI thaI yuropa samakSa bhAratIya tattvajJAna tathA dharmAMte rajU karyA' che. tee mAtra hindu dharmAMnA ja adyatana vivecaka narthI, paraMtu vizvabharanI sAmAnya dharma bhAvanAnA mahAna puraskartA che. badhA dharmAMnA hAmAM paDelA prANane te khacAva kare che. vartamAna jagatanA vikArI dUra karavAnA eka mAtra upAya temanA mate AdhyAtmika utthAna che, teeka dhArmika tattvajJAnI che ane sAthe sAthe sava dhama samabhAvanA paDita" che. bhAratIya tattvajJAnanuM mukhya daSTibindu karyu te samajavu pazcimanA mAnasane muzkela lAge che, kAraNa ke pUrva-pazcima bannenI praNAlikAe seMkaDA varasAthI judA judA cIlA para cAlatI AvI che. bhArata varSanA cintanAtmaka tattvajJAnanA ardhAM DaoN. rAdhAkRSNane suMdara rIte spaSTa karI khatAvyA che, jemAMthI Aje paNa sau koIne madha ane yogya dAravaNI maLe che. gAMdhIjI ane TAgeAranI samakakSa temane mUkI zakAya. te ni:zaMkapaNe adyatana hindu navAsthAnanA mahAna AgevAnAmAMnA eka che. dhArmika vRtti mATe mANase saMnyAsI banavAnI jarUra nathI. Do. rAdhAkRSNanA prathA adhaTanAtmaka che; temaja aMzataH sarjanAtmaka paNa che. tene jo e vibhAgamAM vaheMcIe tA prathama vibhAga ke jene aghaTanAtmaka nAma ApIe to temAM ravIndranAtha TAgoranuM tattvadarzana', bhAratIya tattvajJAna' paranA banne vizALakAya graMthA, temaja 'samakAlIna tattvaciMtanamAM dhatuM prabhutva' va. ne mUkI zakAya, tA khIjA

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vibhAgamAM ke jene ApaNe sarjanAtmaka ciMtana kahIe temAM jIvananI AdhyAtmika dRSTi" tathA "pUrvane dharma ane pazcimI ciMtana"ne mUkI zakAya. A uparAMta upaniSado, bhagavadgItA, brahmasUtro ane dhamapada paranAM temanAM bhASyo ane saMpAdane UMDI vidvattA, ArSadaSTi ane asaMdigdha vivaraNanA utkRSTa udAharaNarUpa gaNI zakAya tema che. hindudharma, bauddhadharma ane bhAratIya tattvajJAna ane te badhA uparAMta sarvasAmAnya dharmanA uddeza pratinI temanI sevA apratima che. yuropIya ane bhAratIya vicAradhArAo aMgenuM temanuM pratipAdana ane vivaraNa temanI nUtana, viziSTa ane preraNAdAyI daSTi dAkhave che, te ja rIte parama cetanyanuM svarUpa, dharmone Izvara ane parama caitanya tathA Izvara vacceno saMbaMdha, tathA vaizvika prakriyAmAM temanuM sthAna ane kArya va. aMgenA temanA vicAroe A koyaDAo aMge bIjAoe sUcavelA samAdhAna aMgenI muzkelIonuM nivAraNa karyuM che tema kahI zakAya. temanA pUrNa AdarzavAda aMgenuM tatvajJAna pUrva ane pazcimanA sAcA samanvayane rajU kare che. (dA. ta. briTIza vicAraka breDalene naDatA keTalAka phUTa praznone temAM ukela che.) temanA jIvananA AdarzavAdI abhigama" aMgenAM himmaTa vyAkhyAna (1929)mAM ApaNe temanA dharma ane tatvajJAna aMgenA paripakva vicAre joI zakIe chIe, A "tattva zuddha jIvana-daSTi" darzAvato graMtha emanI philasUphInA sArarUpa che. jIvana, dharma ane satyanI Atyantika samaja zI hoI zake e emaNe A vyAkhyAmAM nirUpyuM che, ane te karavA sArU pazcime je vaijJAnika abhyAsapaddhati khIlavI che tene Azraya lIdho che, e enI khAsa vizeSatA gaNAya. sva. rAmanArAyaNa pAThaka je rA. AnaMdazaMkarabhAI dhruvanA nirUpaNa saMbaMdhamAM kahe che, te Do. rAdhAkRSNanane paNa lAgu paDI zake tema che - emane vedAntanI kaI navI zAkhA sthApavI nahotI-navuM darzana sthApe tene ja je philasUpha kahevo hoya te te philasUpha nahatA. ane philasUphI e amuka mata ane abhiprAyenuM taMtra ja na hoya, paNa jIvananI dRSTi hoya, te te temanAmAM hatI. temanI daSTi khUhada dArzanika ane mUlyaparvatagAmI hatI, dArzanika carcA-paddhatine temaNe navI vizALatA ane gaMbhIratA ApI.10 hai. rAdhAkRSNana ane De. dAsaguptA e be vidvAnoe hindanA tattvajJAnano ItihAsa lakhyo che. e saMbaMdhamAM ghaNIvAra evo prazna pUchAya che ke bemAMthI koNa caDhe ? eno uttara ApatAM A dhrava lakhe che ke saMskRtinI vidvattApUrvaka te te graMthane sAra udhUta karI ene yathA sthita rUpe pragaTa karavAnuM kArya dAsagupta vadhAre sAruM karyuM che, paraMtu hindanuM tattvajJAna eka junuM jaDI AveluM hADapiMjara nathI, paNa vedakALathI cAlI Avelo maitanyathI bhareluM ane nitya vikasate ja eka jIvaMta padArtha che, ane tethI enA zarIranuM varNana karavA karatAM enA AtmAnuM prAgaTra karavA upara rAdhAkRSNane adhika dhyAna dIdhuM che, ane e daSTibinduthI jotAM rAdhAkRSNananI kRti caDhiyAtI che.11

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Do. rAdhAkRSNana kahe che ke bhUtakALanAM pithAM AjanA praznone ukela ANavAmAM jhAjhI madada karI zake ema nathI. jo keI prAcIna zAstromAMthI AjanI jarUriyAtane anukULa artha kADhavAno prayatna kare che te temAM pUrvajo mATeno Adara bhale vyakta thata hoya, paNa temAM buddhinI prAmANikatA che, ema na kahevAya.12 Do. rAdhAkRSNanamAM rUDhi pratyenI aMdha bhakti nathI; teo daDhapaNe ema mAne che ke paraMparAgata vicAra, AcAra ane mAnyatAo paDI bhAMge e paNa AdhyAtmika eka Fellowship of the SpiritnI sthApanA mATe Avazyaka che. badhAya lokonA manamAM A bhAvanA kArya karI rahI che, bIjA mANaso game eTalA vAvRddha ke jJAnavRddha hoya te paNa temanA hAthamAM mATIne pIDe baMnavA nArAja evA AjanA yuvaka vargamAM to A bhAvanA vizeSa prabaLa banI rahI che, kAraNa ke lokomAM jAgRti AvI che. 3 dharma ane philasUphI viSenA peTA khyAle khaMkherI nAkhavAne yuga AvI pahoMcyo che, "aMtima satya viSenA vicArane jIvanamAM prayoga karavo enuM nAma dharma" ane koI philasUphI jo dharmane vize khulAso na karI batAvatI hoya te tene philasuphI kahI ja na zakAya. dharmane lagatI mAnyatAo je tarkanI madadathI bAMdhelA vicAro sAthe meLa khAtI hoya te vadhAre sAruM. philasUphIne dharmathI raMgavAne badale ApaNe je banI zake te dharmane philasUphInI kasoTIe caDAva joIe. tatvacintana je ApaNI mAnyatAonuM samarthana karavAmAM ApaNane madada na kare che, e parathI ema phalita thatuM nathI ke ApaNe tatvaciMtana sivAyanI bIjI vastuomAMthI arthAt lAgaNI, saMkalpa athavA aparokSa anubhava yA sAkSAtkAramAMthI ene mATe AdhAra khoLI kADhavAno prayatna karavo joIe. je dharmasiddhAntanA mULamAM buddhigamya philasUphI na hoya te niSphaLa nIvaDyA vinA na ja rahe.14 satyane ApaNI najara AgaLathI saMtADI rAkhanAra vastu te kevaLa buddhine doSa nathI, svArthanI vAsanA paNa che. ajJAna eTale buddhine bhrama nahi, paNa AtmAne aMdhApe che. te dUra karavA mATe ApaNe AtmA para vaLagelA deha ane IdriyonA melane dhoI kADhavA joIe, ane AtmacakSanI tane jagavavI joIe. DaoN. rAdhAkRSNana je AdarzavAdanA puraskata che te pUrNa AdarzavAda ke adhyAtmavAda che. te bhautika AdarzavAda nathI. temanA mate pUrNa AtmaparAyaNatA, keI paNa AdhyAtmika vicAradhArAnuM mUlya mApavAne kaTI patthara che. AdarzaniSTha daSTi samaje che ke brahADane artha che, mUlya che, Adarza mUlya gati ApanArAM paribaLo che, brahmAMDanI cAlakazakti che. teo jIvanane hetupUrNa ane arthapUrNa gaNe che ane teo mAnavane eka evI bhUmikA sAthe joDe che ke je sendriya jagatanI maryAdAthI mukta na hoya, jIvananA Adarza vAdI abhigamanuM vivaraNa zakya teTalI spaSTa bhASAmAM temaNe ApyuM che. pUrva ane pazcima bannenI AdhyAtmika vicAraNAthI suparicita hoI teo arvAcIna jagatano paDakAra jhIlI laI prakRtivAda, jaDavAda, upayogitAvAda. mAnavatAvAda vagere badhA vAdonA dharmanA paryAya rUpa thavAnA dAvAnI cakAsaNI kare che, sAthe sAthe teo bhautikazAstra, tiSazAstra, ane jIvazAstra jevAM vijJAnanI chellAmAM chellI siddhionI mUlavaNI kare che, ane temanI dharmanI sarvagrAhI philasUphI Ape che.

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pa temanuM, AdhyAtmika tattvajJAna tArkika tattvajJAnanA ati durgAMma mArganA inkAra kare che, ane sAMpradAyika tattvajJAnanI surakSAnI paddhatine paNa nakAre che ane dhArmika anubhava aMge vaijJAnika dRSTikoNa apanAvIne badhA paMthanA leAkeAnA AdhyAtmika vArasAnI ane jemane kaze anubhava nathI tenI paNa nileSa ane niSpakSa tapAsa kare che, dhArmika cetanAnI zakita ane dAvAe aMgenu' Avu pakSaNa jenI pazcAdabhUmimAM mAnavajAtane samagra AdhyAtmika itihAsa paDelA che, temAM AdhyAtmika AdanA kAla rahelA che, je eka taraphathI vaijJAnika prakRtivAdanAM kha'Dita paribaLAne ane bIjI taraphathI sAMpradAyika dhama vAdanA virAdhI che.15 vartamAna tattvajJAnamAM dharmA prabhAva' pustakamAM DaoN. rAdhAkRSNana je pUrNa AdarzavAdanuM nirUpaNa kare che, tenI rUparekhA joIe. tA--(1) brahmAMDanA AviSkAra, pUrNa mAMthI cetana, acetana svarUpAne AviSkAra che. (2) sRSTinI prakriyA e che vaccenu ndra che jemAM (3) prakRtinA gaja acetana para cetananI sarasAI dvArA AMkavAmAM Ave che. (4) sRSTinuM aMtima dhyeya ke mukAma cetananA jaDa paranA sapUrNa vijaya agara tA AtmAnA padArtha parane sarveEpari vijaya pUrNatvane prApta kare che, paraMtu ahiM prAraMbha ane aMta mAtra Adarza che ane ApaNI pAse je che te mAtra e vaccene mAga che, jenA ullekha brahmAMDa tarIke thAya che, jemAM ApaNe sau mAtra yAtrALu chIe. A jagata e kevaLa paramAtmA mATenI zeAdhamAM nIkaLelA yAtrIonI AgekUca che. jagata eka niraMtara vahetA pravAha che. je kaMI che te A jagata che ane tenI pAra kazu che ja nahi evuM nathI. A jagata niyamane vaza varte che ne te pUrNatva tarapha gati karI rahyuM che, te batAve che ke enA pAyAmAM kaIka AdhyAtmika sattattvane AdhAra che. ApaNI suSTi parabrahmAne naisargika AviSkAra che. parabrahma zuddha ane cetanA che, zuddha mukti che, ane anaMta zakti che. pasa`gInI ana ta saMbhAvanAemAMthI, eka viziSTa zakti vartImAna jIva sRSTimAM AvirbhAva pAmI che, paraMtu tethI kAMI parama caitanyanI pUrNatA khaMDita thatI nathI. 16 anaMta cetanA peAtAnA AviSkAra karavA peAtAne badhanamAM mUke che. parabrahmanI A svAdhananI prakriyAne hindutattvavettAe mAyA kahe che. adbhuta brahmavAdIe eka'ne khAtara "aneka"nI hastIneA cheda uDAvI de che ema mAnI levuM khATu' che, e te eTalu ja kahe che ke ekane advitIya evuM brahma te jagatane vyApI vaLelu' cetana, ane jagatanA preraka antarA~nI AtmA che. A kathananA atha evA nathI ke jIvAthI bhareluM vikArazIla jagata mithyA arthAt avidyamAna che. 17 parabrahmanAM nirguNa temaja sadguNa, apaurUSaya temaja pauzteya, nirAkAra temaja sAkAra e ubhayarUpa eka ja sattuM varNa na karavAnI nirapekSa ane sApekSa rIteA che, paramAtmA e kAM tA niha~Na brahma che athavA saguNa Izvara che ema mAnI levu' e bhUla che. te nirguNa temaja saguNa, brahma temaja Izvara bane che. paramAtmAnAM nirguNa athavA apaurUSaya rUpa ane saguNa athavA paurUSaya rUpa e e eka khIjAnAM harIpha nathI, eka, advitIya ane

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sarvavyApI e paramAtmA manuSyanA AtmAne saguNa tathA nirguNa ema ubhayarUpe bhAse che. parabrahma eka ja hAI kyAreka tAtvika paryeSaNa eTale jJAnano viSaya bhAse che, ne kAraka upAsanA eTale ke bhaktino. bauddhika tarka ane yaugika dhyAna haMmezA parabrahmanI kalpanA pasaMda kare che, jyAre nItimUlaka bhaktine IzvaranI kalpanA game che. hindu tattvajJAna parathanA perUSaya aMgane yathAyogya sthAna Ape che kharuM, chatAM e parama satanuM apIrUpeya rU5 5Na te ApaNane bhUlavA detuM nathI. Izvara jagatamAM che paNa jagarUpe nathI. parabrahma ane tenI mAyA ApaNI sthaLa-kALathI baddha suSTimAM AtmA ane padArtha svarUpe daSTigocara thAya che.18 paramAtmA je sRSTinA saMdarbhamAM Izvara nAme saMbodhAya che te A rIte abhinna daitarUpe, cetana ane padArtharUpe, AtmA ane anAtmArUpe chUTA pADe che. A be vaccenuM kanja A jagata para ApaNe joIe chIe te jIvAmAM bhine bhinna kakSAe che; ApaNe jyAre svataMtra rIte satanuM rU5 nihALIe tyAre parabrahmAne joIe chIe, e satanA ApaNI sAthenA saMbaMdha para bhAra mUkIe tyAre bhagavAna- paramAtmAne joIe chIe. 19 manuSya parama satyane najaronajara jue che eTale ke tene sAkSAtkAra kare che tyAre nirguNa ane saguNanI A be kalpanAo vacce bheda zamI jAya che, paNa vicAranA kSetramAM e bheda zamAvavAnuM kAma saheluM nathI. paramAtmAnI hastI tanI dalIla vaDe siddha karI zakAtI nathI, enuM darzana athavA tene sAkSAtkAra te zraddhA ane dhyAna vaDe ja karI zakAya che. AtmA jayAre IzvaramAM lIna thaI jAya che tyAre te IzvaranuM darzana kare che. dareka AtmA aNavikaselI vyakti che. e pAzavI vRttiothI pUrNapaNe mukta nathI, chatAM uccatara vRttiomAM tenuM rUpAntara karavAne e zaktimAna che. AtmAne jarUriyAtone prathama sthAna ApavuM joIe, e vastu je ApaNe AnaMdapUrvaka svIkArI laIe ane tenA niyamo anusAra ApaNI prakRtine nigraha karIe te ApaNe vikAsa sAdhI zakIe. manuSyane AtmA ane vizvane AtmA pAramArthika dRSTie eka ja che. paramAtmAne vAsa mANasanA hRdayamAM che. amara aMtarAtmA ane mahAna vizvAtmA eka ane abhinna che. brahma e ja AtmA che ane AtmA e ja brahma che.20 AdhyAtmika anubhUti vinA AdhyAtmika tattvajJAna hoI zake nahi. alabatta divya cetanAnI vyaktigata anubhUti mAtra pUrvane IjA nathI. sokreTisa, oNTe, pleTinasa ogasTAIna, dAnta va. e paNa IzvaranI anubhUtinI pramANabhUtatA ApelI che. AdhyAtmika anubhavane bahAranA bIjA koI pramANanI ke purAvAnI jarUra rahetI nathI. te svata: siddha hoya che paNa satyadaSTAne pitAnI UMDAmAM UMDI zraddhA ane pratIti evI vANImAM pragaTa karavI paDe che kharI, je te yuganA vicArake samajI zake te samajIne tRpti pAme. AdhyAtmika anubhavamAM kharekhara satyane ja sAkSAtkAra thayo che ema kahI zakAya eTalA mATe tathA AdhyAtmika anubhavanI nizcitatAne tArkika nizcitatA tarIke siddha karI batAvAya eTalA mATe, ApaNe e AdhyAtmika anubhavanuM buddhigamya evuM varNana

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ApavuM paDe che.21 AdhyAtmika anubhava athavA sAkSAtkAra e sanA yathArthatama svarUpanuM zuddha nileSa darzana nathI, temAM darzana karanAra mAnasanAM kalpanAo ane vicAranuM pratibiMba paDayA vinA rahetuM nathI. buddhi ane aparokSa anubhava Intellect and Intuition e be nA saMbaMdha viSe De. rAdhAkRSNane vistArathI carcA karI che. eka tarapha bhautika vijJAna aparA-atIndriya anubhavane mAnatuM nathI. bIjI tarapha basa jevA kenca philasUpha buddhine bhrAmaka mAnI teno cheda uDAvI de che, ane apakSa anubhavane ja jJAnanuM kharuM sAdhana mAne che. A be cheDAnI sAme atavAdInuM dRSTibiMdu rajU karatAM Do. rAdhAkRSNana kahe che "apakSa anubhavane buddhine Teko ne tenI pUrti maLavA choIe. apakSa jJAnane buddhinI doravaNI na hoya, to te (pazunA jevI jJAnahIna) kudaratI skUraNa banI jAya che, tene jayAre buddhine Teke hoya tyAre te devIne sarjanazIla evuM satyadarzana banI jAya che. yogya prakArane aparokSa anubhava ApaNane evAM satyanuM darzana karAvaze je buddhine saMtoSa ApI zake, apakSa anubhave karelA nirNayonI buddhio yAyAdhIzanI peThe samIkSA karavI joIe, ne tenuM mUlyAMkana karavuM joIe. 22 buddhizALI vargonI AvI saMmati na maLe te satyadRSTA zraddhA ane vizvAsa para AdhAra rAkhIne vAle che. (A arthamAM dharmane AdhAra zraddhA (AkhtadRSTi) para che. gautama buddhamAM ApaNane eka mahAprAjJanAM darzana thAya che. emanI bauddhika niSThA. 1tika Agraha ane AdhyAtmika sUjha jotAM teo ItihAsanI eka mahAna vibhUti che. muddha mAnatA ke bhakti tarka saMgata thAya e mATe e satyapratiSThita hovI joIe. kapakaNa sAMbhaLelI vAta na svIkAro, praNAlI na svIkAro je kaI mata tamArI samakSa rajU vAya ene tarka tathA jIvananI kasoTI para caDhAvI juo. sauthI mahAna zAstrArtha bApaNA AtmAnI vANI che. ajJAna nirmULa karavA kaDaka nItimattA Avazyaka che. zIla bane prajJA vacce samavAya saMbaMdha che. vidyA eTale kevaLa jJAna nahi, paraMtu niraMtara vyAna-samAdhi. vidyA eTale parama satya sAthenA saMbaMdhano sAkSAtkAra. enI divya tyAtithI sakaLa bhautika Asakitao ane baMdhane ogaLI jAya che. samagra vizvamAM hatanuM zAsana pravarte che. jagatanAM du:khe ane kaSTo joIne buddhanA AtmAne UMDe bAdhAta thayo, tethI jagatanI sAnta vastuonI asAratAnA temanA bhAnanI sAthe tIvra bharUcano umero thayo, ane emAMthI chUTavAne upAca emane tRSNA tyAga athavA narvANamAM maLyo. (Do. rAdhAkRSNane) buddha uparanA temanA briTIza ekeDemInA vyAkhyAnamAM temaNe A mahAna dharmopadezakanA Izvara ane nirvANa aMgenA mULabhUta prazno aMgenA maunane samajAvyuM che. teo dhyAna kheMce che ke zAzvata parama caitanyanA sAkSAtkAra sivAya, buddhane jagatanI tadhI vastuonI kSaNabhaMguratAnuM darzana na thayuM hoya, upaniSadonA tatvajJAnanA AdhAre mAmasAkSAtkAranA vizALa Adarza ne vistAra karI tenA AdhAre jIvananI vyApaka janA ghaDavAnuM kAma mahAna dharmaguru budhe karyuM che evuM De. rAdhAkRSNananuM maMtavya

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che. pazcimamAM haju evI kalpanA pracalita che ke budhe upaniSadonA adhyAtmavAda jene saMbaMdha sAva teDI nAkhyo hato, vaLI teo nirIzvaravAdI hatA, nairAmyavAdI hatA ane temaNe temanA anuyAyIone dhArmika jIvananA aMtima phaLarUpe "nirvANa"--arthAta zunyamAM vilaya-prApta thavAnI AzA batAvI hatI. The. rAdhAkRSNananA mate A kalpanA beTI che. AvI kalpanA pracalita thavAnuM kAraNa e che ke budhe ayavAdanI vRttithI je sevyuM tene lokoe cAkhe inkAra mAnI lIdho. "buddhanI sadAcAranI sAdhanAne kAraNa DarAvI zake evuM koI darzanazAstra hoya to te upaniSadonA antastalamAM raheluM darzanazAstra ja che. budhe paramasatyano sAkSAtkAra karyo hato tethI teo kSaNikane kSaNika tarIke joI zakyA ane tene choDyuM. A sRSTinA anubhavothI para (pAra) eka parama zaitanya che, je tenA para zraddhA rAkhanArane javAba Ape che. A satyane temaNe "dharma" nAma ApyuM. A dharma temane mana brahmAMDanI zAzvata zakti che. dhamanI sUkSma dRSTi eTale jJAna-prakAza ane temanA aSTAMga mArganuM dhyeya A jJAna-prakAza pAmavAnuM che. buddhane dhArmika anubhava hato, paNa dhArmika lakSya na hatuM ema mAnanAra temanA upadezane anartha karI rahyA che. zAstramAmA nahIM paNa anubhavanA AdhAre tenuM (eTale ke opaniSada brahmanuM) naitika mUlya sucavavA teo tene "dhamaM" kahe che. dharmane mAga brahmane mArga che. dharmarata rahevuM eTale brahmarata rahevuM.23 etihAsika bauddha dharmane artha janasamUhamAM upaniSadanA siddhAMtono pracAra che. vaLI Do. rAdhAkRSNana ema paNa mAne che ke brAhmaNa dharmo ane mahAyAna saMpradAye tattvajJAna ane dharmamAM eka ja prakAranA vicAronuM pratipAdana karyuM. bhAratIya mAnasamAM je dAgraha che te tatvajJAnamAM advaita brahmavAda dvArA ane dharmamAM "ISTa devatArAdhana"nI svataMtratA dvArA pragaTa thayo. mahAyAna saMpradAyane darzanazAstra ane dharma. advaitavAdanA dArzanika vicAro tathA bhaktipradhAna sezvaravAdanA jevA ja che. prajAnA ghaNA moTA bhAganI jarUriyAtane pahoMcI vaLavAmAM e saMpradAya bhagavadgItAnI ja phIkI nakala jevo banI gayo. 24 Ama Do. rAdhAkRSNanane prAcIna bauddha dharma taddana maulika jaNAto nathI. tene AdhAra teo upaniSadamAM zeAdhe che.25 A saMbaMdhamAM Do. bhAMDArakara, zearabaskI , ohanabarga tathA glasaphIlDanA matane teo anusaratA jaNAya che. prA. hiriyANA paNa buddhane upaniSadanA tatvajJAnanA aNI gaNe che. 26 jainadarzananI vAta karIe te tenI tatvamImAMsA bahatatvavAdI hoI te Do. rAdhAkRSNanane mAnya nathI, kAraNa ke teo adratanA puraskartA hoya ema jaNAya che. vaLI jainonuM tarkazAstra tene saptabhaMgI naya tathA anekAntavAda ne paNa De. rAdhAkRSNane ekAMgI sApekSavAda gaNI InkAra kare che. jaina tarkazAstra temane ekatatvavAdI vijJAnavAda tarapha dorI jatuM jaNAya che. eka parama ane nirapekSatanI pUrvadhAraNA karyA sivAya syAdavAdanuM tArkika dRSTie nirUpaNa ja na thaI zake tema teo mAne che. jaina darzanane AvA keI parama sata tattva aMgenA siddhAMtanI jarUra jaNAI nathI enuM kAraNa e che ke jaina tarkazAstra samagra satyane prathamathI ja

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9 AMzika dRSTithI jue che. jaina darzInanA bahutattvavAda paNa temane tasa`gata jaNAtA nathI.27 prA. hiriyANAM paNa A bArAmAM Do. rAdhAkRSNanA matane maLatA che. teo lakhe che ke jo sApekSavAdane tarkavAdanI aMtima sImA sudhI laI javAmAM Ave te| AtyaMtikavAda athavA ekAntavAda ja phalita thAya, jene svIkAravA jaine taiyAra nathI. vaLI temanA mate jaina tattvajijJAsAnu adhakacarApaNu. saptabha'gInA siddhAMtamAM pratibi'bita thAya che; je aneka AMzika abhiprAya yA vidhAnAne eka sAthe gADhavI tyAM ja aTake che, paNa je ceAgya samanvaya dvArA te badhAmAM rahela virAdhane dUra karavA prayatna nathI karatA. jeTale aze A siddhAMta A ekAMgI nicA yA vidhAno sAme lAlabattI dhare che--teTalA aMzamAM te! te kharAbara ja che, paNa aMte te te AvA ekAMgI ukelA karatAM kaI khAsa vadhAre sUcavatA nathI. Anu kAraNa, je AMtyaMtikavAda yA ekAMtavAda sAmenA pUrvagraha na hoya teA, sAmAnya mAnyatAone vaLagI rahevAnI yA anusaravAnI icchA ja mAtra che.28 jo ke saptabhaMgInayane saMzayAtmaka jJAna kahI tenA cheda uDADI devA e kharAkhara nathI. e te satyanA judA judA prakAranA svarUponuM nirdezana karAvatI eka vicArasaraNI che. zrI na, ke. mahetAe paNa saptabha'gInuM nirUpaNa bilakula asAMpradAyika dRSTie karyu che. saptabha`gInA AdhAra nayavAda che ane enu dhyeya samanvayanu che, amuka vivakSita vastu paratve jyAre dha viSayaka dRSTibhedo dekhAtA haiAya tyAre evA bhedonA pramANapUrvaka samanvaya karavA ane tema karI badhI sAcI daSTione tenA yeAgya sthAnamAM geAThavI nyAya ApavA evI uddAtta bhAvanA saptabhaMgInA mULamAM rahelI che.29 prasthAnatracI lakhavAne mArA (saa. rAdhA.nA) hetu eka tarka yukta bauddika nirUpaNa dvArA ema darzAvavAnA che ke prAcIna bhAratIya praNAlI ane Adhunika vicArasaraNI anete nyAya thAya che ke kema, AdhyAtmika UMDANa tathA naitika baLa dharAvavAmAM zuM ApaNe ApaNAM pUrvajo karatAM caDhiyAtA chIe? hindu dharmAMnI khIja rUpa kalpanAo vedAntanA mUlAdhAra rUpa graMtheAmAM samAyelI che. vedAntanA tattvajJAnamAM prasthAtrayInuM prAmANya manAya che. prAcIna upaniSado, khAdarAyaNanAM brahmasUtreA ane bhagavadgItA e traNemAM Akhu vedAMtazAstra AvI jAya che. A traNenI je ekavAkayatA karI batAve te AcAya. A graMthAmAMnuM ekapaNa vacana pAtAnA pratipAdanane pratikUla nathI, evA avirodha siddha karI ApyA sivAya kAI paNa siddhAMta vedAnta tarIke svIkArAtA nathI, mULa traNe graMthAmAM ekavAkayatA che ja e grahIta mAnelu hAI e ekavAkayatA kevI che te pratyeka AcAye batAvI ApavAnu hoya che. mAdarAyaNanAM brahmasUtreA ane bhagavAnanI gItA e svataMtra graMthA nathI, paNa aMte graMthA upaniSadanA tattvajJAnanuM ja upabRMhaNa kare che, upaniSadonAM niranirALAM vacaneAnA tAttvika dRSTie vicAra karI bAdarAyaNe temAMthI brahmasUtra nirmANa karyAM -brahmasUtreAne upaniSadonu zAstrIkaraNa kahI zakAya. tarka praNAlInuM avala`bana karI bAdarAyaNe upaniSadonu tattvajJAna sUtra rUpe ApaNI samakSa rajU karyu che, mULa pramANa-- bhUta graMtha tA. upaniSado ja che, A upaniSadyA eTale vaidika para'parAnA RSionA svata Mtra, svayaMbhU, mULabhUta dharmAnubhava, ane temane yogayukta sthitimAM haMmezAM thayelu

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10 jJAna phuraNa. bhAratIya tatvajJAnamAM sArabhUta ke akarUpa vastu te upaniSadomAM che. upaniSadonAM pAyA upara ja bhAratanA pAchaLanAM darzane dharmonI ImArata racAI che. blamaphIlDa yogya ja kahe che ke bhAratIya tatvaciMtananI koI paNa mahatvanI zAkhA-avaidika bauddha darzana suddhAM--evI nathI ke jenAM mULa upaniSadomAM na hoya." upaniSadomAM parama satyane lagatA praznane vicAra, bAhya sRSTinA pRthakakaraNa dvArA temaja manuSyanA Antara vyApAranA pRthakkaraNa dvArA ema be daSTie kareluM che. mANasane thatA jJAnanI prakriyAmAM ekIkaraNa karanAruM je tattva che te AtmA che. suSuptinI avasthAmAM paNa te Akho vakhata mojuda hoya che. jJAtAne lopa thAya te Neya vastu, ApoApa lepa pAme che, paNa ya vastu athavA viSaya lepa pAme toye jJAtA eTale ke viSayane lopa thato nathI. te nitya che-ajanmA che, zAzvata che. ApaNe deha bhale nAza pAme paNa AtmA eTale ke zuddha, buddha, mukta asaMsArI e dRSTA-te nirvikAraja rahe che. AtmA ane brahma e che to eka ane abhina che. nAzavaMta indriyone zarIranI pAchaLa AtmA rahelo che, jagatanA nAzavaMta padArthonI pAchaLa brahma raheluM che. brahma ane AtmAne ekyane anubhava dareka mANase jAte sAkSAtkAra dvArA meLavavAno hoya che. nitya ane nirvikAra evA brahmane anitya ane savikAra evA jagatanI bhASAmAM varNavavAno prayatna mithyA nivaDe che. apakSa anubhava yA sAkSAtkAra vaDe je brahmanuM darzana thAya che te brahma jagatanuM AdikAraNa che. nirguNa nirAkAra brahma, te saguNa, sAkAra jagatanuM ja pAramArthika rUpa che. parimita jagatanuM te aparimita rU5 che. parimita jagatamAM ja antagaMta evuM nitya, zAzvata ane aparimita vastutattva che. jagatanI joDAjoDa raheluM koI bhinna tatva nathI. parimita jagata e aparimita brahmanA ja parimita AvirbhAva sivAya bIju kaMI nathI, jagata e brahmAnuM ja saguNa sAkAra ne sapAdhika rUpa che. para brahanuM varNana karavA mATe vicAranI kaI paNa koTi nakAmI nIvaDe che. vicAra ke vANIthI tenuM yathArtha Akalana ke varNana thaI zakatuM nathI. dika, kALa ne kAryakAraNanA niyamavALuM je bhautika jagata che tenI pAchaLa raheluM nitya, nirvikAra, svayaMbhU ne svataMtra saMtatatva te brahma che; vikAsa pAmanArI sarva vastuo avicaLa ne nitya evA brahmamAM pratiSThita che. saMsAra athavA jagataprapaMca parabrahAmAM pratiSThita che. parabrahma jagatanuM adhiSThAna che, tene lIdhe parabrahmane keTalIkavAra nirvikAra temaja savikAra e baMne zabdathI varNavavAmAM Ave che. ApaNane khAtarI che ke parabrahma na hoya te jagata paNa na hoya. e be vacceno saMbaMdha kevI jAtane che te ApaNe jANatA nathI. ApaNe "mAyA" zabdane upaga karIne ApaNuM ajJAna DhAMkIe chIe. brahma ane jagata eka che, chatAM judAM bhAse che, ane e AbhAsanuM kAraNa mAyA che. svayaM avikArI piote vikAranuM nirmANa kare che. tattva ciMtananI dRSTie ApaNe ahIM AvIne aTakI javuM paDe che. - brahmavidyAne sarvamAnya mahAgrantha je brahmasUtra tene AraMbha paNa brahmane jANavAnI jijJAsAthI thAya che. jijJAsA eTale jANavAnI IcachA, aSaNa, buddhi vaDe karelI tapAsa, tarka dRSTie kareluM adhyayana, bIjuM sUtra paNa ema kahe che ke jemAMthI A

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11 jagatanA janma vagere thayeluM che, evuM koI sat tattva che kharu' ? (jIe taittarIya upaniSada) trIjA sUtra dvArA Izvarane jaMgatanA raciyatA evA kAraNa tarIke zAstranA saMdarbha dvArA nirUpela che. zAstra mAtra likhita pADacapustaka! nahi paNa zAzvata satyanuM nirUpaNa che. sUtra khIjA ane trIjA vacce je sAtatya che te buddhi ke tarka ane aMta:anubhUtinA jevuM sAtatya che. ceAthA sUtramAM A sarvanA samanvayanI vAta che. A cAra sUtreAmAM brahmasUtranA aka che. zrImad bhagavadagItA e mahAbhAratanA mahAbhaDAramAM rahelu eka amUlya ratna che. jagatanAM dhArmika sAhityamAM enI kharAbarI karI zake evA eka paNa grantha nathI ema hindu abhimAna rAkhe te temAM Azraya' jevuM nathI. gItAne upaniSado rUpI gAyAnuM dUdha kahI che. jJAnanI gaMgA ane bhaktinI kAlindInA je e mahApravAha cAlyA AvatA hatA temAM kA~yeAgarUpI sarasvatI joDI gItAkAre e sAdhanAne paNa triveNI sa`gama sAdhyo che. gItAkArane A traNeya sAdhaneneA samanvaya (samuccaya arthAt saMmizraNa nahi, paNa samanvaya arthAt rasAyaNa) abhipreta che, ema rAdhAkRSNane vistArathI batAvyu` che. gItAnA saMdezA sa` dezakALane mATe che. gItAnA dAnika vicArAnA pAyA para ja lokapriya hindu dharmanI imArata racAyelI che. vicAranI bhinna bhinna praNAlikAone bhegI karI temAMthI akha'Da ane eka rasa evA eka siddhAMta upajAvavAmAM gItAne saphaLatA maLI che ke kema e praznanA vibhinna uttarA ApaNane maLe che. gItAmAM pararapara virAdhI tattvA ekakhIjA sAthe bhaLIne eka rasa banI gayAM che. gItAnA dareka adhyAyane a`te jesa'kalpa vAkya Ave che te parathI e joI zakAya che ke gItA e brahmavidyA tathA yogazAstra che. brahmavidyA te sat tattvanuM dAnika daSTie kareluM nirUpaNa che. sat tattvanuM svarUpa kevuM che tenu' tArkika daSTie karelu varNIna emAM Avelu hoya che. e sat tattvanI prAptino mArga batAvavAnuM kAma yegazAstra kare che, te sadAcaraNanA rastA che, e ApaNe karavAnI sAdhanA che, gItAnA yogazAstranu mULa brahmavidyAmAM rahelu' gItA tattvavicAranuM dana che; temaja dharmAcaraNanuM zAstra che; satya mATenI bauddhika zeAdha che, temaja e satyane manuSyanA AtmAmAM jAgatI jyAta batAvavAnA prayatna che, DaoN. rAdhAkRSNan ema mAne che ke nIti dharmonI carcA pAchaLa dAnika praznonI carcA hevI Avazyaka che. jo ke AAthI ulaTA mata prA. hiriyANAnA che jeo lakhe che ke "gItA eka naitika praznanI carcA kare che ane tethI temAM avAranavAra jIva, jagata ane brahmane lagatA dArzanika praznonI carcA AvyA vinA rahetI nathI, paNa e prazno te A graMthanA naitika upadezanI pUrvabhUmikA rUpe ja Ave che.'30 gItAmAM jIva, jagata ane brahmanA svarUpane viSe je tAttvika carcA che temAM ApaNane evuM kahyuM nathI ke amuka eka paNa vAta keAIe kahI che mATe ApaNe kharI mAnI levI. emAM te| mAtra sRSTinA vikAsanA krama varNavyA che, ane eka parama cetananI-vizva para amala calAvanAra tattvana-hastI mAnavI kema Avazyaka che te samajAvyuM che. paramezvara je vizvanA zAsaka hoya, teA teNe jagatanA vyavahAramAM rasa levA rahyo, ane ApaNe jo ApaNane darekane anukULa heAya evA rastA para cAlIe te ApaNA aMtaramAM vasatA paramAtmAnuM a-parAkSa dana athavA sAkSAtkAra karI zakIe,

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gItAmAM paramezvaranA avatAranI vAta che. avatAravAda mANasa jAtane na AdhyAtmika saMdeza Ape che. avatAro te laDAyaka de che, ne teo pApa ane durAcAra, mRtyu ane vinAzanI sAme jhuMbeza calAve che. AdhyAtmika jagatane je niyama che te gItAmAM chaTAdAra bhASAmAM varNavela che. Izvarano AvirbhAva te jagatamAM sadAkALa thayA ja kare che, mAtra jyAre mtanI vyavasthAmAM pApanuM palluM namI jAya che ne adharmane sumAra raheto nathI tyAre te AvirbhAva ugra rUpamAM thavA pAme che. paramAtmAne avatAra e ke amuka ja manuSyamAM pragaTa thAya che, evuM mAnI levAnI jarUra nathI, e te jagatamAM sarvatra pragaTa thAya che, e avatAra pitAnA jIvanamAM pragaTa karavAnI zakita dareka vyaktimAM paDelI che. 31 avatAra e mANasanuM rUpa dhAraNa karIne utarI Avela Izvara che, Urdhvagati karIne Izvara pade pahoMcele mANasa nathI. (zrI araviMda ghoSane AthI bhinna mata che te ahIM dhyAna doravuM rahyuM) gItAmAM jJAna, bhakti ane kamane samanvaya che ema rAdhAkRSNana mAne che. teo bauddha dharmanA mahAyAna saMpradAya sAthe gItAnuM sAmya darzAve che. mahAyAna saMpradAyanA vicAre dArzanika atavAda ane bhaktibharI zraddhAne saMyoga karyo che. temAM te bha. gItAne maLato Ave che. sAthe sAthe gItAe bauddhadharmanA mahAyAna saMpradAya para paNa asara karI che ema jaNAya che. bhagavadagItA ApaNI AgaLa je uMccatama dhyeya rajU kare che temAM karmane kauzalanI sAthe ciMtananI avicaLa. zAntine saMga thayela che. udA. ta. gItAne chelle laeNka laIe: arthAt kRSNanI dhyAnazakti-ekalI kazA kAmanI nathI. tenI sAthe ajunanI dhanurvidyA paNa joIe, kevaLa citanaparAyaNa bhegI nahIM, paNa vahevAramAM ropo mANasa-rAjA paNa joIe. yogI ane dhyAnI karmarUpI tapamAM dhyAnanI zakti reDe che, bena saMyoga sAdhe che, dhyAna ane karmane pariNaya karAve che...A dhyeya gItAe ApaNI sAme rajU kareluM che. che. rAdhAkRSNana dvArA vedAntanuM ane khAsa karIne advaita vedAntanuM ane temAM paNa zAMkara vedAntanI zAkhAnuM je arthaghaTana karavAmAM AvyuM che ane te dvArA temaNe je kazIka punaHracanA sUcavI che, temAM mukhya lAkSaNika muddAo ApaNe joIe.32 asarakAraka arthaghaTanamAM AlocanA ane mUlyAMkanano samAveza thaI jAya che. je zabda nirlepa ane niSpakSa alecanA karIe te ja tenuM sthAna darzanamAM nizcitapaNe sthApI zakAya. 33 vaLI darzananA ItihAsane abhyAsa karavAmAM mAtra sahAnubhUtipUrNa pUrvakalpanAonI ja nahi paNa sarjanAtmaka ane gahana AMtajhanI paNa AvazyakatA che, AjanA dhamadhayukta saMzayavAdI yugamAM te te vadhAre jarUrI bane che, The. rAdhAkRSNana ema mAne che ke jyAre dhArmika ke dArzanika punardhaTana karavAne kaI mahAna prayatna thAya che, tyAre pahelAM saMzayavAdanuM pracaMDa moju' Ave che, rUDhio tUTI jAya che, pariNAme navI zraddhAnA utthAna mATe bhUmikA taiyAra thatI jAya che. AthI Adhunika jJAna ane vivecanA sAthe baMdha bese e rIte ApaNe sArvatrika satyanAM navesara vidhAna karavAnI jarUra che. eka bAjue rUDhinA julama upara vijaya meLavavAnuM ane bIjI bAjue vicchedaka vyaktivAdane lIdhe nIpajatI arAjakatAne TALavAnuM bevaDuM kAma ApaNe karavAnuM che. gaMbhIra prazno upara satata ciMtana karavAnA cAlu prayatna dvArA ja ApaNuM bhUtakALanI bhUlone

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sudhArI zakAze, paraMparAgata nIti sAme je baLo jAmyo che te paNa aMtarAtmA saceta thayAnuM eka lakSaNa che. nIti niyamo upara zraddhA rAkhavI e ISTa che, paNa tene viSe AMdhaLuM jhanUna rAkhavuM e aniSTa che. nItinA niyamone anulaMghanIya ja gaNavAmAM Ave to pragati thaI ja na zake. dhArmika ata: anubhUtine bauddhika svarUpano svIkAra bauddhika karIne temaNe vedAnamAM sUra dAkhala karyAne svIkAra karyo che, buddhi ane antaH anubhUti vaccenA pragADha saMbaMdha para teoe bhAra mUkyo che. vedAntanI praNAlimAM temaNe naisargika IzvarazAstranI hastI zodhI kADhI che. zAstro e mAtra likhita pAThyapustaka nathI paNa sanAtana satyanuM nidarzana kare che e parivardhita khyAla rajU karyo che. Ama samanvayanI vizALa saMkalpanA temaNe vikasAvI che, jJAna e susaMgata samaSTirUpa che ane mAnavajAtanA jIvaMta dharmonA jJAna dvArA samanvaya sAdhI zakAya che. (Fellowship of faiths) praNAlIgata vedAntamAM rahelA saMnyastabhAvane temaNe haLa banAvyuM che. ane sarva sAmAnya mANasanI samajamAM Ave te vyAvahArika vedAnta vikasAvyo che. (ahIM ApaNane svA. vivekAnaMdanuM smaraNa thAya che.) vizvaprakriyAmAM aMtarbhata evuM parama sata tattva ane vizvathI para evuM satatatva e banne vacce ghaniSTha saMbaMdha darzAvI temaNe eka nUtana daSTi ApI che; temano mukhya Azaya jagatanuM yogya-yathArtha--arthaghaTana karI tene mAyAvAdamAMthI bacAvI levAne che; jyAre zaMkarAcAryamAM ApaNane brahmAne bacAvavAne ane jagatanuM mithyAtva sthApavAno Azaya jaNAya che. "mAyA" aMgenA Do. rAdhAkRSNananAM vividha arthaghaTane A bAbatanI sAkSI pUre che. mekSa athavA AtmAnI vimukti e mAnavajIvananuM antima dhyeya che, e ene AkharI mukAma che, Atmagirine zikhare pahoMcavuM ne amRtatva prApta karavuM e Izvare ene mATe nimeMle Adarza che. e jIvanane parama puruSArtha che, muktinA be prakAra che, (1) jIvanmuti (baudhdha-nirvANa) ane videha mukti (bauddha-parinirvANa) A lekamAM ja avidyAe racelAM karma ane karmanAM baMdhanemAMthI je chUTI jAya che e jIvanmukti che. e rIte mukta thayela te mukta-arthAt videhamata thAya che. arthAta pharI zarIra dhAraNa karatuM nathI. zaMkara ane prakAranI mukti mAne che. jayAre rAmAnuja va. mAtra videhamukti ja mAne che. mokSanI avasthAmAM AtmAne paramAtmAnuM artha thAya che e eka mata che, jyAre mekSAvasthAmAM AtmA ane paramAtmAnuM akaLe nahi paNa sAmya thAya che e bIjo mata che. zaMkara AmAMthI pahelA matanA che, ane rAmAnuja bIjA matanA che. baMne mata pitAnA samarthanamAM upaniSadonAM vacana TAMke che, DaoNkaTara rAdhAkRSNananA mate mukta purUSa muktinI paLe ja "sarvAtma" prApta kare che; chatAM jyAM lagI vizvanI kriyA cAle che tyAM lagI karma karavA mATenA kendrarUpe te pitAnuM vyaktitva kAyama rAkhe che, AkhA jagatane mukti maLe te pachI ja temane A jagatamAM AvavApaNuM rahetuM nathI. mokSa e anantakALa mATe vyaktitvano lopa nathI, paNa AtmAnA parama AnaMdarUpa muktinI avasthA che ne temAM IzvaranA sAMnidhyamAM jIvanuM nokhuM vyaktitva cAlu rahe che. apUrNa jagatamAM saMpUrNa mekSa azakya

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1 che ane tethI jemane Atmadarzana thayuM hoya che teo jyAM sudhI anyAyanuM nivAraNa karavAnuM hoya tyAM sudhI jagatamAM kAma kare che. ' eka TIkA evI karavAmAM Ave che ke zaMkaranA advaitavAda tathA rAmAnujanA vaiyaktika sezvaravAda vacce Do. rAdhAkRSNananuM tatvajJAna ghaDiyALanA lolakanI mAphaka jholAM khAya che.34 A TIkA sAme Do. rAdhAkRSNanane jevAtha e che ke TIkAkAra ahIM prathamathI ja evI pUrvadhAraNA sAthe cAle che ke sarvocca tattva kAM te nirapekSa, nirguNa nirAkAra hovuM joIe athavA te sApekSa, saguNane sAkara; jene teo svIkAra karatA nathI, te kaI vaLI evI dalIla paNa kare che ke Do. rANAkRSNana zaMkarane hegalanI daSTithI jue che. anta: anubhUtine saMbaMdhamAM A TIkA che. eka bAjuthI anta:anubhUtine prAmANya nirapekSa mAnavI ke svatasiddha tarIke sthApavI ane bIjI bAjuthI tenI cakAsaNImAM buddhinA tattvane dAkhala karavuM e pitAne mULa pakSa choDI devA jevuM che. eka bAjuthI zaMkara ane bIjI bAjuthI rAmAnuja ema bannenA tattvajJAnane AMzika svIkAra ke AMzika asvIkAra karI zuM kaI madhyamamArga kADhI zakAya tema che ? Do. rAdhAkRSNananA mate bane AcAryo vedAnta tatvajJAnanI mahAna vibhUtio che; paraMtu takalIpha e che ke ekamAM rahela sarvocca guNa te bIjanI khAmI banI jAya che ane AthI ulaTuM paNa sAcuM Thare che. 35 paraMtu yathArtha tattvajJAna mATe bane paraspara pUraka nIvaDe che. zaMkaranA nirguNa brahmane tathA rAmAnujana saguNa brahmane teo choDavA mAgatA nathI. zaMkara tArkika sezvaravAda nirUpe che ema teo mAne che. jo ke anta: anubhUti dvArA prasthApita nirapekSavAda tathA tarka-yukti dvArA sthApita vyAvahArika sezvaravAda vacce zuM saMbaMdha che te zaMkara jaNAvatAM nathI. The. rAdhAkRSNanane Azaya zaMkaranA atavAdamAMthI niSedhanuM tattva dUra karavAno jaNAya che, paraMtu teo temAM saphaLa thayA che ? zaMkara ane breDale mAne che tema Izvara e nirapekSa, nirguNa brahmane AbhAsa ke vivarta mAtra nathI, paraMtu te amuka daSTibiMduthI jaNAte nirguNa brahma ja che, have je nirguNa brahma ja mAtra parama sat hoya te jagatanA astitvane kema samajAvavuM . rAdhAkRSNanA mate jagata e IzvaranI AtmAbhivyakti che. sRSTikartA ane sarjana bane ekarUpa banI jAya che tyAre Izvara nirguNamAM sarI paDe che, je mATe Do. rAdhAkRSNane zaMkaranI TIkA karI che ke te Izvarane nirapekSa nirguNa brahma jeDe sAMkaLI zakyA nathI. tene Do. rAdhAkRSNana vidhAyaka rIte kaI rIte sAMkaLe che? ene eka zakya javAba e che ke teo potAne aMta: anubhUtinA siddhAMta dvArA A kArya sAdhe che. ApaNuM buddhi mATe Izvara e satya che, ApaNuM prajJA mATe nirguNa brahma satya che. ahIM prajJA artha teo Integral Experience evo kare che, cekasatA ane chatAM a-vaktavyapaNuM ke je aMgenA vicAranuM AdAna pradAna thaI zakatuM nathI te ahIM aMta:anubhUtinI kasaTI bane che, chatAM buddhi ane a-parokSa anubhava alaga ke asatata nathI; ata:prajJA a- bauddhika nathI, paraMtu jenI buddhi dvArA vibhAvanA yojI zakAtI nathI tevI sthiti che. vyavahitatA ane a-- vyavahitatA bannenuM, jemAM pUrNa Akalana thAya te bauddhika ata: anubhUti che. Aja

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15 rIte nirguNa brahma e IzvarathI bhina nathI paNa tenI pUrNatA che. 36 - A prakAranI vicArasaraNI sAme paNa AkSepa thayA che udA. ta., bhAratIya tatvaciMtana buddhivAdI nathI e to na gUDha ke rahasyavAda che, kAraNa ke te zabda tayukta dalIlanA badale rUpakonI bhASAmAM vAta kare che ane pariNAme tene tatvavijJAna karatAM kapoLa kalpita evuM zAstra kahevuM upayukta che. teo je mAne che ane jAhera kare che tene sAbita karavAnuM azakya kAryA Do. rAdhAkRSNana kare che, matalaba ke vicAranI sapATI para pUrvane pazcimanA joDANanuM; ane Ama karavA jatAM temaNe bhAratIya tAvika vicArasaraNIne khoTI rIte rajU karI che, kAraNa ke te pazcimanI vicArasaraNInA vezamAM che. vaLI e samajavuM kaThina banI jAya che ke Do. rAdhAkRSNana tarkazAstranA kayA pAsAM sAme vAMdho uThAve che, kAraNa ke "takazAstra" dvArA teo zo artha dharAve che te spaSTa nathI, koIvAra teo takazAstrane samagratayA dhutkArI kADhe che te koIvAra mAtra tenAM amuka pAsAMne, to koIvAra teo tatvajJAna mATe tarkazAstranI agatya ja pIchAnatA nathI ! bhAratIya tatvajJAnane itihAsanA nirUpaNamAM temanI nabaLAI e che ke teo potAnA puragAmIonA vicAromAM potAnAM maMtavya nihALe che ane A rIte temanA atihAsika pariprekSyane badhA pahoMcADe che, bhAratIya tattvajJAnanA ItihAsanA prathama graMthanI pahelI AvRtti para je TIkAo thayelI te aMgenuM eka pariziSTa teoe te pustakanI bIjI aMgrejI AvRttimAM umeryuM hatuM. teo jaNAve che ke-"zaMkaranA mAyAvAdanI TIkA meM karI ethI TIkAkAroe ema ka9pI lIdhuM ke huM zAMkaramatane virodhI chuM ane saguNavAda pratyenI mArI upekSA joI keTalAke AkSepa karyo ke mArAmAM rAmAnuja mata pratye samabhAva nathI. je artha meM ghaTA che te I ekAda bAbatamAM eka yA bIjI paraMparAthI judo paDato dekhAya e saMbhavita che, paNa e artha buddhi ke taka na svIkArI zake evo nathI, sAmAnya rIte upaniSadonA arthe eka yA bIja mahAna bhAkAre karelA vivecanane najara sAme rAkhIne ghaTADavAmAM Ave che. upaniSadamAMthI judI judI vicAra dhArAo nIkaLavAne kevo avakAza hoM e batAvavAno mAro prayAsa hate. zaMkara ane rAmAnujanAM vivaraNa vacce a-virodha ke ekavAkyatA sAdhI zakAya evuM koI daSTi biMdu hoya ane tene khALI zakAya ema che ke kema tathA te be pradhAna bhASyakAronAM mukhya siddhAMtone nyAya thAya evuM u5niSadonuM ekadhAruM ne susaMgata vivecana karI zakAya evuM che ke nahi e paNa mAre batAvavuM hatuM huM kabUla karuM chuM ke "upaniSadanA mULa prasthAna graMthamAM chevaTano siddhAMta te zaMkarane kevalAdatane che ke rAmAnujanA viziSTAdvaitane te nakkI karavuM kaThine che, kAraNa ke parama satyanA svarUpanuM varNana karavAmAM upaniSado bevaDe avAje bole che" (matalaba ke temAM nigaNa tathA saguNa (brahma) ema banenuM nirUpaNa che, vaLI jagatanA svarUpa viSe paNa temAM be mata jovA maLe che, keTalAka bhAgamAM tene brahmano vivata ane bIjAmAM tene brahmanuM pariNAma mAnela che. A be visaMvAdI dekhAtA sUro vacce buddhi samajI zake evI ekavAkathatA sAdhavAno rasto eka ja che ane te be prakAranAM dakiTa bindunI yakti svIkAravAno. AcArya zaMkara paNa A yuktine ja upayoga kare che. nirguNa

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brahma ane saguNa puruSarUpa brahma te eka ja paramasatanAM apakSa anubhava ane buddhi dvArA maLelAM be judAM judAM citro che. parabrahma acinya ane aprameya hoI tenI vyAkhyA ApavI zakya nathI. chatAM teo parabrahmanAM buddhigrAhya varNane Ape che, e varNane sAva sAcAM nathI, koI paNa taka zuddha varNana jarAye sAcuM hoya to te rAmAnuje ApyuM che te TaLe ja ApI zakAya, paraMtu zaMkara A prakAranA tarkanI bhASAmAM varNavelA brahmane apara brahma mAne che ane tethI ucca evuM parabrahI che tema kahe che." The. rAdhAkRSNanI philasUphI" nAmanA graMthamAM 37 svAmI agehAnaMda bhAratIne "DaoN. rAdhAkRSNa, ane anya vedAnta" para eka lekha che, jemAM teoe De. rAdhAkRSNananI sArI evI TIkA karelI che. teo lakhe che ke38 kaI paNa philasUphI, je tenI anya mahattavanI zAkhAo jevI ke tarkazAstra, nItizAstra ane kadAca saundaryazAstranA bhoge je tene samagra bhAra te sattAzAstra ane tatvavijJAna para mUkatI hoya te te IzvarazAstra nAmane ja lAyaka che. vedAnta ane tenI sarvazAkhAoe Aja kArya karyuM che ane te sarva IzvarasattAzAstra ja che. tatvajJAnI ane IzvarazAstrI e bannene eka banAvI devAnuM A eka bhAratIya valaNa che. adhyAtmavicAraNAnI A bhAratIya rItamAM mAhitI karatAM preraNAnuM tatva vadhu raheluM che, pariNAme vedAnta ane buddhisTa sosAyaTIo nIkaLI paDI che, ane e khyAla pravartAve che ke AjanI muzkelIomAMthI mAtra bhArata ja jagatane bacAvI zake tema che. Do. rAdhAkRSNana paNa IzvarazAstrI ja che, teo hindu dharmanA IzvarazAstrI che. philesophIne tattvazuddha artha che prajJA ke jJAna mATe prema, DahApaNa mATe anurAga, te eka paddhati che, temaja valaNa paNa che. jyAre bhAratIyo tenuM arthaghaTana ema kare che ke te eka dharma paNa che. bhAratIya darzane haMmezAM apragatizIla rahyuM che. kaI paNa bhAratIya dArzanike A sadImAM kaI vizeSa ke navIna sUcavyuM hoya ema jaNAtuM nathI, eno e jUna dArU navA lebalo taLe navI boTalamAM bharyo che. hA, navIna ane suMdara AlaMkArika bhASAnA vAghA paherAvI tenI rajUAta thaI che, Izvarane ahIM gRhIta tarIke nahi letAM tenuM sthApana ja karI rAkhyuM che. bhAratIya saMskRta bhASAnA "darzana" ane aMgrejI bhASAnA zabda "philephI"nA arthamAM samAnatA mAnI laI moTe goTALe jANeajANe Ubho thayo che. pazcimamAM je tarkayukta bauddhika vicAraNuM che tene ahIM abhAva jaNAya che. tarkayukta vicAraNAnI vAta Ave eTale ahIM bhAratIya dArzanika tattvajJAnanA kSetramAM pravezI aMte matAgrahI banI jAya che, jenuM pariNAma Izvara sattA tarapha vaLavAmAM Ave che, Ama ekaMdare valaNa svamata AgrahI ke haThAgrahI tathA aMdhazraddhAyukta banatuM jevA maLe che. vedAntanI vAta karIe te tenuM mULa ja a-tArkika che, upaniSadonAM mahAvAka laIe to e saMdarbhamAM paNa kayAreka brahmane nirguNa te vaLI kayAreka saguNa kahevAmAM AvyuM che, varjita madhyanA tArkika vaicArika niyamanuM ahIM pAlana thatuM nathI. je tArkika na hoya te atArkika (paraMtu tarkathI para nahi) ja kahevAya. mAtra zabdanI ramata ke na samajI zakAya. tevA bhArekhama zabdonA bhAra taLe tattvajJAna dabAI jAya che ane ghaNIvAra AtmAzrayane doSa vahorIne paNa dalIle thatI hoya che, vedAnta darzana e IzvarazAstrInI philasaphI banI jAya che, jemAM ceDI vidvatA Ave ane cheDe rahasyavAha

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17 Ave che. DaoN. rAdhAkRSNan alabatta eka sArA IzvarazAstrI che, eka sArA bhAratIya (hindu) che. keTalAka tA vaLI ati utsAhamAM temane Adhunika zaMkara ke Adhunika RSi evu biruda paNa Ape che. jeo zaMkaramatAnuyAyI nathI teo tA DaoN. rAdhAkRSNana sAme potAnI sarvIsattA kAme lagADI laDavA taiyAra che. temanuM tattvajJAna mAhitI paNa Ape che ane preraNA paNa. para`tu temAM je kAMI che temAM sa kAMI mAtra zAMkaravedAnta ja dRSTigocara thAya che. vedAntanI anya vikasita zAkhAone temAM taddana apUratI jagyA phALavela che, anya AcAryoM dvArA pravatiryaMta vedAnta tathA ta Mtra va. te Ne nAta bahAra ja che. AthI ja preA. malakAnIe kahyuM ke bhAratamAM je vikasita ane pragatizIla na heAya teA te mAtra vedAnta ane te paNa AcAya zaMkaranI chApavALu evA ja pracAra niraMtara thatA raheze te bhArata kadAca bauddhika rIte rAMka banI jaze. anya dazAne pracAralakSI tathA vANI vilAsanuM phaLa mAnavuM te bhaya'kara bhUla che. jayatI ane byAsatI jevA tArkikAne bhUlI javA na joIe, DaoN. rAdhAkRSNananI philasUphImAM paNa ApaNane mUlyAnukrama ApelA jaNAya che. ane tene lAgaNInI sabharatAthI nyAyI TharAvyeA che. mAyA jo brahmanI sAthe ja rahetI hAya tA brahmanI zuddhatA okhamAya che, ane te brahmathI bhinna che ema kahIe tA advaitavAdanA pAyA halI jAya che pachI A hakIkatane samajAvavA ane temAMthI mA kADhavA vacce Agavu taka zAstra lAvI satnI e kakSAo-pAramArthika ane vyAvahArikanI vAta karavI eTale mULa satunI sthitine nakArI tarkanu khUna karavA jevI A vAta che. tattvajJAnanA keyaDA ukelavA mATe AnaMda'' zAntatA' va.nI kasoTI kAragata nIvaDe nahi. tarkazAstra ane nItizAstrane bheLavI na devAM joIe. zAMkaravedAntanA sa``mAM DaoN. rAdhAkRSNanane Panegyriot kahevA joIe. rAdhAkRSNananA manamAM jANe ke prathamathI ja eka sUtra vasI gayu` che ke 'vicAra ane sattA eka che,' je ApaNe sau mAtra nirapekSavAdIe ja hAvAnI chApa UbhI kare che. temanu' A matatrya te zakarAITa che tenA karatAM vizeSa tA haigalIyana che evI chApa UbhI kare che. pAzcAtya tattvaciMtanamAM je Thought-Being che te upaniSadanA sata-cit jevuM nathI. "AnaMda' tA te che ja nahi. khristI trimUti sAthe tene sarakhAvAya nahi. vaLI advaitavedAnta je kahe te ja sAcuM ane sAMkhya jevA dvaitavAdI ne khATAM kAraNa ke tenuM tattvavijJAna khATu' che ema mAnavuM te svamatAgrahIpaNuM ja sUcave che. je amAM tarkazAstra kadAca khATu hoI zake te rIte tattvavijJAna kheATu na paN hAya, bahuzruta vidvAna paNa A rIte saMpradAya pravartakanI bhASAmAM mele te zAbhe nahi. . A ane A prakAranA AkSepone yAgya pratyuttara DaoN. rAdhAkRSNane ApyA che. bhAratIya darzIna pragatizIla nathI ema kema kahI zakAya ? parApUrvathI cAlyA AvatA mahattvanA siddhAMtAnuM hArda gumAvyA vagara paNa temAM jaNAtI kSationI pUrti karavI e pragati ja che. itihAsane, artha ja e ke temAM sAtatya paNa che ane AgekUca paNa che. 3

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taddana maulika utpAdana jevuM temAM hoI zake nahIM. praNAlInuM sAtatya jALavavuM eTale mAtra yAMtrika punarutpAdana nathI. e eka sarjanAtmaka pragaTIkaraNa che, satyanA Adarza prati utsAhapUrvakanuM ane vArdhakya sahitanuM gamana che. ahIM yAda rAkhavAnI bAbata e che ke bhUtakALanA vArasAne jALavI temAM prANa pUravAne che, ane te kaThina kArya che. tattvajJAnamAM pragati eTale bhUtakALano punarjanma, vartamAnamAM bhUtakALanI satata hAjarI. sarvamukhI pragati eTale ApaNuM udAtta darzananuM svAtmAnubhavarUpe puna:sarjana. AcArya zaMkaranA tatvajJAnamAM je keTalIka asaMgatio jaNAya che tenA spaSTIkaraNarUpe ema kahI zakAya ke teo buddhijhama tathA vedAntIjhama bannene vaphAdAra rahevAnI satata cintAmAM che. eka vedAntI tarIke teo Izvara ke nirapekSa tatvane choDavA taiyAra nathI, paraMtu jyAre buddhisTa joDe teo e vAtamAM saMmata thAya che ke kSara te badhuM bhrAmaka che, tyAre temanuM akSara tatva sarvagrAsI banI jAya che, ane zUnyanI najIka jaI pahoMce che. paraMtu e hakIkata ne nakArI zakAya tema nathI ke vedAntI tarIke AcArya zaMkara je vidhAyaka praNAline anumodana ApI AgaLa dhapAvavA prayatnazIla che te ane bauddha darzananA arthaghaTanakartA tarIke je niSedhAtmaka paddhatine teo anusare che te benuM pariNAma saMgharSa ane vadavyAdhAtamAM Ave che. 39 paraMtu samaya jatAM The. rAdhAkRSNanuM zaMkara pratyenuM A valaNa badalAyuM hoya tema jaNAya che, jene teo eka vakhata vadavyAghAta gaNatA tene have teo mAtra ekapakSI ke ekAMgI gaNe che. A uparAMta paNa De. svAIlsara jevA dvArA thayelA AkSepa jevA ke "jagata ane jIvanano InkAra" tathA "jIvananI vAstavikatA tathA mUlyano InkAra" e hindu vicAraNAnI khAmI che ane pariNAme temAM nItimattA aMge udAsInatA tathA utsAhane abhAva, puruSArthahInatA va. jevA maLe che, tene paNa yogya javAba hai. rAdhAkRSNane ApyA che.40 5Na samayanA abhAve tathA viSayAntaranA DarathI te ahIM cacI zakAya tema nathI. saMdarbhe 1. "I grew up in au atmosphere where the unseen was a living reality." 2. "My Christian teachers.. were not seekers of Truth." 3. "I admire great masters but am follower of none." 4. (My thinking) "is born of spiritual experience rather than deduced from logically ascertained premises." 5. "A liaison officer between two civilizations." -C.E.M. Joad 6. "There are a few seholars like him, who have grasped the spirit of Eastern and Western thought-alike." --Dr. P. T. Raju

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29 1. "--a philosophical bilinguist." -J. H. Muirhead 8. kavikulaguru kAlidAsanA nIcenA Adarzane teo svIkAratA jaNAtA nathI. zaizaveDabhyasta vidyAnAM yauvane viSayeSiNIm | vArdhaka munivRttinAM yogenAne tanutyajAm | arthAta-bALapaNamAM vidyAbhyAsa, yauvanamAM gRhasthI, buDhApAmAM vAnaprastha ane muni vRtti tathA aMte ega dvArA zarIra-tyAga." 9. Dr. D. M. Datta 'Chief Currents of Contemporary Philosophy.' 10. juo : ApaNo dharma' (1963) AcArya A. dhruva. upadhAta pR. 4ra pR. 632 12. , kalTI yAne saMskRtinuM bhAvi pR. 9 11. * che pR. 6 14. The reign of religion in contemporary philosophy p. 20-21 -Dr. S. Radhakrishnan 15. An idealist View of Life.. Dr. S. R. p. 87 16. Creation is a free act.. It is an expression of the freedom of the Absolute. 17. World's evolution and history are real and not mere appearances or illusions. The world is not unreal or pure non-being. It is both being and non-being. 18. In my writings, I have interpreted the doctrine of Maya, so as to save the world and give to it a real meaning, -Dr. S. R. 19. hindu jIvanadarzana pR. 25 20. God comes to self-expression through the regenerated individuals. 21. Reason and intuition are interdependent. 22. Intuition should not be confused with anti-intellectualism. Intention which ignores intellect is useless. The two are not only incompatible but vitally united.. Intuition is beyond reason though not against reason. It is the response of the whole man to reality. It is dependent upon thought. 23. Gautama-The Buddha-Dr. S. R. p. 39 24. See : Indian Philosophy Vol. I p. 607 25. See : Indian Philosophy Vol. I p. 360 26. See : Outlines of Indian Philosophy p. 135 27. See : Indian Philosophy Vol. I p. 305-8 28. See : Outlines of Indian Philosophy-(Gujarati Translation-Shukla) p. 253. 257. 29. juo : darzana ane ciMtana-khaMDa 2 (hindI AvRtti) pR. 503-4 24. See : Indian Philosophy Philosophy p. 133

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30, Outlines of Indian Philosophy p. 117 31. 'Prabuddha Bharat'-May, 1946 32. Sec: Radhakrishnan Reader, an anthology. Extracts from an article by R. P. Siugh, entitled 'Radhakrishnan's substantial reconstruction of the Vedanta of Shankara.'--Philosophy-East and West, Jan.--April, 1966. 33. See Indian Philosophy Vol. I p. 9 34. Prof. Brightmann. 35. See : Indian Philosophy Vol. II p. 720 36. An Idealist view of Life p. 153 37. A agatyanA graMthamAM 23 vizvavikhyAta vidvAnoe rAdhAkRSNananI vicAraNAnAM eke eka pAsAne AvarI letA ejasvI vivecanalekho lakhyA che jemAM temanuM sAmAjika tatvajJAna, rAjakIya tatvajJAna, arvAcIna dharma ane adhyAtmavAda vagere aMgenuM temanuM pradAna, samakAlIna hindutA para temanI asara ane vIsamI sadInA pravAhamAM temanuM sthAna-te saghaLAM AvI jAya che. 38. See : The Philosophy of Dr. S. Radhakrislinan, (Tudor Publi. Co.) p, 461-476 39. See : The Philosopliy of R. Tagore p. 116--117 40. See : 'Indian Thought and its development' Dr. Switzer and 'Eastern Religion and Western Thought.' (Dr. S. R.) BIBLIOGRAPHY Works by Dr. S. Radhakrishnan 1. The reign of religion in Contemporary Philosophy. London, MaMillan & Co. 1920. 2. Indian Philosophy Vol. I (Libra. of Philo). George Allen and Unwin, London. 3. Indian Philosophy Vol. II 1923 Publ. -Do- 1927 4. The Hindu view of Life -Do-1927 5. An Idealist view of life -Do-1932 6. Contemporary Indian Philosophy Ed. Dr. S. R. Pub. -Do- 1938. 7. Eastern Religion and Western Thought-Oxford, Clarendon Press, 1939. 8. Gautama, The Buddha, Hind Kitabs, Bombay, 1949. 9. Comparative Studies in Philosophy Ed. Dr. S. R., and Others, New York, Harper, 1948. 10. Fellowship of the Spirit, Cambridge, Harward, Uni. Press, 1961.

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pravartamAna zikSaNanI samasyAonA saMdarbhamAM rAdhAkRSNanAM ciMtananI prastutatA Do. bhAvanA trivedI viSayavinyAsanI dRSTie prastuta lekhane cAra vibhAgomAM vaheMcavAmAM Avyo che. (1) keLavaNIkAra tarIke rAdhAkRSNananuM mahatva pravartamAna zikSaNanI samasyAo samasyAonuM nirUpaNa tathA rAdhAkRSNananA pratibhAvonI prastutatA mUlyAMkana (1) keLavaNIkAra tarIke rAdhAkRSNana nuM mahatva : keLavaNIkAra tarIke che. rAdhAkRSNananuM mahatva vividha dRSTithI darzAvI zakAya. (1) paraMparA ane AdhunikatAnA sumeLanI daSTi . (2) daSTisaMpana paraMparAgata dArzanika ane Adhunika keLavaNIkAranI daSTi (3) zaikSaNika ane vahIvaTI anubhavanA samanvayanI dRSTi (1) aMgata rIte bhAratIya saMskRtinA paraMparAgata saMskAro tathA mUlyone varelA A saMniSTha, dArzanika pAzcAtya saMskRti tathA pazcimI vicArapravAhothI paNuM suparicita rahyA hoI temanA zikSaNa pratyenA abhigama ane vicAramAM ApaNane paraMparA ane AdhunikatAno eka viziSTa sumeLa daSTigocara thAya che. (2) Aje jyAre zikSaNakSetre daSTine dukALa pravartata jaNAya che, tyAre zikSaNanI samasyAonuM samagralakSI Akalana karatI rAdhAkRSNananI mULagAmI daSTi tathA tenA ukela mATe mathatI temanI vizALa daSTisaMpanna paripakavatAmAMthI niSpana thatI UMDI koThAsUjha eka "dRSTisaMpana keLavaNIkAra dArzanika" tarIke rAdhAkRSNananA ciMtananI AgavI mahattA siddha kare che. (3) keLavaNIkAra tarIke rAdhAkRSNananA ciMtanamAM ApaNane zaikSaNika ane vahIvaTI anubhavanA viziSTa samanvaye ghaDelA eka prauDha vyaktitvanA pragabhi vicAro sAMpaDe che. (2) pravartamAna zikSaNanI samasyAo : ApaNA zikSaNe sarjelI keTalIka gaMbhIra samasyAo pravartamAna zikSANanI maryAdAo sUcave che. A maryAdAonA UMDANamAM avagAhana karI, tenAM kAraNonuM mULagAmI daSTithI

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vizleSaNa karIne tenA samAdhAna aMge rAdhAkRSNana pitAne True Knowledge nAmaka graMthamAM keTalAMka atyaMta mahattvapUrNa, vidhAyaka ane nakakara sUcane Ape che. pravartamAna zikSaNanI keTalIka maryAdAo : (1) AjanA zikSita yuvakanA aMtaramAM pravartatI dizAzUnyatA (2) vAmaNAM mAhitI kendro banI cUkelAM ApaNAM vizvavidyAlaya (3) prasAra mATenA yAMtrika upakaraNonA upayoga sAthe manuSyane yAMtrika banI javAne bhaya (4) yuvA peDhIno mULahInatAne anubhava (5) pravartamAna zikSaNa paddhatine ekAMgI abhigama (6) zikSaNa kSetre dekhAtI gerazista tathA AtaMkvAdI vRtti (7) sugrathita vyaktitvanI sAthesAtha UMcI guNavattA dharAvatA dRSTisaMpana zikSakonI viratAtI achata (3) samasyAonuM nirUpaNa ane rAdhAkRSNananA pratibhAvanI prastutatA : samasyA : 1 AjanA zikSita yuvakanA aMtaramAM pravartatI dizAzUnyatA: nirUpaNa ApaNAM vizvavidyAlayomAMthI uttIrNa thaIne bahAra paData Ajane navayuvaka aMtaramAM ughADa laIne AvavAne badale eka zUnyatA laIne Avate jaNAya che. nathI dekhAtuM tenAmAM jIvananA uddezya aMgenuM koI ciMtana ke nathI tenA vartanamAM pragaTa thatI vivekapUrNa dRSTi. nathI tene sAMpaDI chavananAM gaMtavya viSenI sabhAnatA ke nathI tene sAMpaDayuM gaMtavyaprAptinI dizA aMgenuM kaI mArgadarzana. pratibhAva A saMdarbhamAM rAdhAkRSNana vidyAthIone nahIM paNa ApaNI zikSaNa paddhatine javAbadAra gaNatAM lakhe che : "There is nothing wrong with our students. What is wrong, is the system." ? ApaNI zikSaNa paddhati kevaLa mAhitIlakSI che, jIvanalakSI nathI. pariNAme vidyArthIone te viSaya niSNAta banAvI zake che, jIvananiSNAta nahIM. arthAt jIvana kevI rIte jIvavuM joIe te aMgenI kaI ja daSTi ke tene AnuSagika jIvanamUlya keLavavA aMgenA keI ja mArgadarzananI temAM aupacArika jogavAI nathI. rAdhAkRSNananA zabdomAM : If you look at our country today, if you have a fair look and a full look at the critical and political scence, you will discover that there is a moral crisis through which we are passing." A saMdarbhamAM rAdhAkRSNanuM ApaNI tamAma vidyAzAkhAomAM vidyArthIo mATe mahAkAvyonAM zikSaNanI himAyata kare che. teo kahe che ke, mahAkAvyomAMthI jIvanane jevAne eka na ja dRSTikoNa, tene samajavAnI eka navI ja dizA sAMpaDe che, kAraNa ke mahAkAvyonI e khUbI che, ke te kaI paNa

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23 dezakALanA saMdarbha mAM haMmezAM prastuta heAya che. tenI mahAnatA e che ke pratyeka saMdarbhomAM, pratyeka paristhitimAM, pratyeka vyaktine lAyaka preraNA ane Adha tenI pAse hoya che. pITarapruke karelI mahAbhAratanI rajUAta (vizvasaMdarbhomAM mAnava saMdhAnI uttama samIkSArUpe) AnuM uttama adyatana, arvAcIna dRSTAMta gaNI zakAya. potAnA vicAranuM samana karatAM rAdhAkRSNana lakhe che : "Classics are contemporaries of all ages. They have something to tell us in every context and in every situation in which we find ourselves. When we are in distress, in troubles, we turn to them and they give us spiritual comfort. They give us not merely enlightment but they give solace of mind also. The Ramayana, the Mahabharata, Kalidas's works..all these give us examples as to how man should behave in difficult situations of life. The classics all over the world, have the same power to stimulate our minds, to sooth our hearts, to enrich our whole nature, to make us a being with a new perception altogether. They help us to develop an allembracing human personality.'3 samasyA : 2 vAmaNAM mAhitIkendro banI cUkelAM ApaNAM vizvavidyAlayA : nirUpaNuM : vadhu paDatA mAhitIlakSI ane parIkSAlakSI abhigame ApaNAM vizvavidyAlayAne vAmaNAM mAhitI kendro ane parIkSA kendro ja banAvI dIdhAM che. pratibhAva : A saMdarbha mAM rAdhAkRSNana e spaSTa kare che ke : "Jnana is not mere information, not mere scholarship, it is not mere criticism, it is education in depth.''4 vAstavamAM vidyArthI AnA dhaDataramAM vizvavidyAlayAnA phALA bahu moTA hAvA joIe. vizvavidyAlayanA kAryanI spaSTatA karatAM rAdhAkRSNana kahe che : je vizvadaSTi ApAdita kare, te vizvavidyAlaya kahevAya." "A University is one which gives a universal outlook."" prazna e che ke rAjakAraNIe nAdArIsaMcArathI saMcAlita thaI rahelAM ApaNAM vizvavidyAlaye vAstavamAM zuM vizvadRSTi pradAna kare che kharAM? vizvadRSTi tA dUra rahI paNa rASTrIya dRSTi sAMpaDavI paNa muzkela thaI gaI che. ahIM e spaSTatA karavI jarUrI che, ke rAdhAkRSNan mAhitInu mUlya nakAratA nathI eTaluM ja nahI', balke badalAtA jatA samAjanA saMdarbhamAM mAhitIlakSI ane vyavasAyalakSI zikSaNanI tAtI jarUriyAta paNa tee darzAve che. Ama chatAM ahI' ja aTakI javAnI vRtti sAme tee lAlabattI dharatAM kahe che : "Education is not the acquisition of information, important though it is, or acquisition of technical skills though

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24 they are very essential in modern society. One must have that superior outlook, that outlook which goes beyond information and technical skill. Information is not knowledge, nor is knowledge wisdom. One must have the capacity to subsist in the battle and to look at things as they happen without any kind of inward disturbance or perturbation of one's being." zikSaNanA saMdarbhomAM jJAna ane vijJAnanu mahattva darzAvatAM teo lakhe che : "Our system of education should aim at a balanced growth of the individual-insisting on both knowledge and wisdom." rAdhAkRSNanA mata mujasthya zikSaNanAM be pAsAM che : (1) satyanu anveSaNa ane (2) samAjane vikAsa, "All education is on the side a search for truth. On one the other side, it is a pursuit of social betterment."< zikSaNanAM A che pAsAM paikA kAI ekanI paNa upekSA karavAthI zikSaNapaddhati ekAMgI banI jAya che. AthI A eyaneA subhaga sumeLa sAdhavA e svastha zikSaNapaddhatinuM lakSya che. satyanA anveSaka tarIke zikSaNanu kArya che pleTonI paribhASAmAM AtmAnI AMkhane prakAza tarapha kheAlavAnuM. bhAratIya paribhASAmAM kahIe teA aMtaramAM vivekadRSTi jagADavAnu'." samAjane vikasita karavA mATe zikSaNa mAhitIlakSI ane vyavasAyalakSI hAvA uparAMta mUlyalakSI hAvuM paNa jarUrI che kAraNa ke mUlyalakSI mAnavIne anele samAja ja vikAsa ke pragatine paMthe jaI zake, samasyA : 3 Telivijhana, viDIcA vagere jevAM adyatana yAMtrika upakaraNAnA upayAga karatA mAnavI pAte ja yAMtrika manI javAno bhaya : nirUpaNa zikSaNa prasAranAM adyatana upakaraNA vidyArthI samakSa mUkavAnI sAthe tenI vicArazakti yuti thaI bese, ane yaMtrAnA upayAga karatAM karatAM te pAte ja yAMtrika ke yaMtravat banI jAya e eka moTA bhaya ke samasyA che. eka tarapha badalAtA jatA sAmAjika parivezamAM yaMtranI tAtI jarUriyAta paNa varatAya che. vijJAnanI vadhatI jatI pragati sAthe jIvananI vadhatI jatI jhaDapa, jaTilatA, mAnasika tANa, samayanI kheMca, vadhatI jatI medhavArI-A paristhitimAM yAMtrika upakaraNA apanAvavAM svAbhAvika jaNAya che jethI karIne kAma jhaDapathI ukalI echA samayamAM vadhAre kAma karI zakAya ane vadhAre sArI guNavattAvALu paNa thaI zake. TUMkamAM 'tranI madadathI kAma saraLatAthI thAya, samaya bace, zakti bace ane kAryanI guNavattA vadhe. paraMtu A sAthe p tranA upayoganI ADaasaro tenA abhizAparUpa paNa khanI jaNAya che, jema ke--

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(1) mana yAMtrika thavA lAge ane vicArazakti kuMThita thaI jAya. saMvedanazIlatA ane UrmizIlatA ghaTatAM mAnava saMbaMdhonI kuNAza, ane umA nA rahe. pariNAme mAnavavyavahAro barachaTa banavA lAge. (3) yaMtranI asara mANasanI jIvanadaSTi paNa badalI nAkhe. (4) yaMtranuM gulAma mAnasa banI jAya. mazInanA satata sahavAsathI hRdayane jIvaMta sparza cAlI jatAM hadaya kaThora banI jAya. (6) jIvananI kAvyamayatA karamAI jAya. pratibhAva : temAMthI bacavAnA cAra upAdhe rAdhAkRSNana sUcave che : (1) mAhitIlakSI zikSaNa sAthe mUlyalakSI zikSaNane anubaMdha. (2) saMvedanazIlatA jIvaMta rAkhavA mATe vijJAna zikSaNanI sAthosAtha sAhitya zikSaNanI jarUriyAta. (3) mahAkAvyonA zikSaNa dvArA viSTinuM ApAdana. * (4) dhyAnanA zikSaNa vaDe manane yAMtrika banatuM aTakAvavuM. mahAkAvyonA zikSaNa dvArA grAhya-agrAhya vacce ane preya-zreya vacce vivekadaSTi khIlavI zakAya che, kAraNa ke mahAkAvyo vyaktine jIvana kevI rIte jIvavuM joIe tenI sUjha Ape che. reja thoDIka miniTenA niyamita dhyAnAbhyAsane pariNAme citta svastha zAMta banatuM jAya che jene laIne vyakti potAnA mananA UMDANamAM avagAhana karatAM ane pitAnA mananI yAMtrika pratikriyAonuM avelekana karatAM zIkhe che. rAdhAkRSNananA 210 Hi : "We must not turn men into mechines, fragment their natures and destroy their wholeness. The best way to preserve intellectual integrity is by the study of classics and meditation for a few minutes. These are our defences against the assaults of mass communication." samasyA : 4 ApaNI yuvA peDhIne mULavihInatAne anubhava : nirUpaNa: ApaNu kamanasIbI e che ke vartamAna yuvApeDhI potAne mULavihIna anubhave che. pratibhAva : A aMge pitAnA vicAronI spaSTatA karatAM rAdhAkRSNana kahe che ke, je pratyeka yuvaka pitAnA rASTranI saMskRti ke sAMskRtika paraMparA sAthe bhAvAtmaka rIte joDAyeluM rahe, te ja te mULavihInatAnI lAgaNIthI bacI zake. A saMdarbhamAM vidyAlayanuM vizvavidyAlayonuM e kartavya che ke, yuvAnone ApaNe sAMskRtika itihAsa tathA mahAkAvyanA zikSaNa dvArA ApaNuM dezanI sAMskRtika paraMparAthI suparicita karavA tathA A paraMparAnA prANavAna,

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vidhAyaka ane grAhya aMzothI temaja nabaLA, tyAjya aMzathI paNa temane mAhitagAra karavA. zikSaNane A bevaDA kAryanI spaSTatA karatAM rAdhAkRSNanuM 40 :"Education is the process by which we conserve valuable elements in our culture and discard the wasteful. It is both a stabilising influence and an agent for change". 10 A sAthe temanAmAM e viveka paNa jAgrata karavo ke jene laIne teo pitAnI meLe grAhya ane tyAjaya aMzane bheda tAravI zake, ane prANavAna, vidhAyaka aMzene pitAnA jIvanamAM AcaraNa dvArA apanAvIne AtmasAta karI zake. kAraNa ke koI paNa saMskRtinA prANavAna aMzonuM rakSaNa ane saMvardhana sva-AcaraNa dvArA tenuM anuSThAna karavAthI ja thaI zake ane te ja te saMskRti paNa TakI zake. anyathA game teTalI prANavAna saMskRti paNa kALakrame tahasa-nahasa thatAM vAra lAgatI nathI. ItihAsanA pariprekSyamAM bhAratIya saMskRtinuM je avalokana karavAmAM Ave te e spaSTa thAya che ke, bhAratanI cetanA bhUtakALamAM anekavAra Akamita thaI hovA chatAM Aje paNa hajAra varSathI te jIvaMtapaNe TakI rahI che, nAza nathI pAmI. A hakIkata ApaNI saMskRtinuM vIrya, tenI AMtarika zakti sUcave che. A zaktie ja aneka paradezI AkramaNa sAme ApaNI saMskRtine nAmazeSa nahIM thavA detAM adyAvadhiparyata TakAvI rAkhI che. AvI prANavAna saMskRtimAM e sAmarthya che, ke tenI cetanA sAthe je ApaNI cetanAne sAMkaLIe, te te jarUra ApaNane naSTa thavA nA de. A daSTie ApaNA yuvake e ApaNI saMskRtika cetanA sAthe bhAvAtmaka ekatAnA saMbaMdhathI joDAvuM paDaze. jeTale aMze ApaNe A bhAvAtmaka saMbaMdha keLavIne ApaNI sAMskRtika cetanA sAthe otaprota rahIzuM, teTalA ja pramANamAM rASTra tarIke ApaNe zaktizALI ane vIryavAna banI zakIzuM, e rAdhAkRSNananI daDha zraddhA che. samasyA : 5 vartamAna zikSaNa paddhatine ekAMgI abhigamaH nirUpaNuM : vartamAna zikSaNanI tAsIra jotAM ema kahI zakAya ke, ApaNuM vartamAna zikSaNa eTale khaMDita mAnavIne khaMDita dRSTithI apAtuM zikSaNa. manuSyanA mAtra bauddhika pAsAne ja te sparzatuM hovAthI saMpUrNa mAnavInA sarvAMgI vikAsane tene abhigama hoya, evuM jaNAtuM nathI. pariNAme vyaktitvanAM anya pAsAMo temAM upekSita ja rahI jatAM jaNAya che. AthI prazna e thAya che ke je zikSaNa vyaktine pitAnA samagra vyaktitva sAthe je joDI zakatuM na hoya, to te vyaktine pitAnA paryAvaraNa sAthe ke samAja sAthe, rASTra sAthe ke vizva sAthe kevI rIte sAMkaLI zake che. ane AvuM ekAMgI

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zikSaNa jayAM apAtuM hoya, tyAM vizvadRSTinI apekSA paNa kevI rIte rAkhI zakAya ? A parathI e spaSTa thAya che ke, ApaNA AMtarakalahe ke AMtarika athaDAmaNanI jaDa che, ApaNAmAM daDha thayelI bhedabuddhinA pariNAme janmelI khaMDadaSTi, ane tene mATe javAbadAra che vartamAna zikSaNa paddhatine ekAMgI abhigama. AthI jayAM sudhI zikSaNano ekAMgI abhigama cAlu rahe, tyAM sudhI khaMDa dRSTivALuM ApaNuM mAnasa paNa nahIM badalAya, ane jyAM sudhI A prakAranuM mAnasa cAlu rahe, tyAM sudhI judAM judAM kAraNene laIne (jevAM ke bhASA, dharma, saMpradAya vagere) pedA thatI athaDAmaNe paNa nAbUda thavI muzkela che. vaLI ApaNI buddhikendrita vartamAna zikSaNane abhigama paNa pradhAnata: vizleSaNalakSI ja rahyo che. saMzleSaNanA samanvayathI saMtulita thayA vinA kevaLa vizleSaNalakSI abhigama svaghAtaka nIvaDe che. zikSaNa pratyenA ApaNA ekAMgI abhigamanuM trIjuM duSpariNAma che te chaDAI bharyA avivekathI chalakatuM, ajJeyavAdI, saMzayavAdI ane bhautikavAdI ApaNuM Adhunika, zikSita yuvakanuM mAnasa. pratibhAva : A saMdarbhamAM rAdhAkRSNan evA zikSaNanI himAyata kare che, ke je zikSaNa akhaMDa daSTi apAdita karatuM hoya. AthI ApaNuM zikSaNano abhigama saMpUrNa mAnavInA sarvAgINa vikAsane anulakSIne ho ghaTe. A saMdarbhamAM rAdhAkRSNanuM saMpUrNa mAnavI eTale zuM, tenI spaSTatA karatAM kahe che : "What we need today is the education of tlie whole man-physical, vital, mental, intellectual and spiritual."1? A saMdarbhamAM bIjuM racanAtmaka sUcana teo e kare che ke, ApaNuM mAhitIlakSI zikSaNa mUlyalakSI zikSaNathI saMpuTita thayeluM hovuM joIe. temanA zabdomAM : "Facts and values should go together."12 prAkRtika vijJAna ApaNane mAhitI Ape che jyAre sAhityadarzana, sAMskRtika itihAsa, lalita kalAo vagere mUlyanI dRSTi Ape che. koI paNa samAjanA svastha vikAsa mATe mAhitI ane mUlyadRSTinuM ApAdana--ecanI samAna AvazyakatA che. vadhumAM teo jaNAve che : "Social Sciences give us knowledge of man's behaviour in society-as to how he acts."93 "All empirical sciences (statistics, economics, politics, psychology ctc.) give us facts. Tbey give us principles. They tell us how man will bchave when confronted with certain

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R circumstances. But how he should beliave, what attitude should be adopt, what self-control should he exercise over himselfall these things are not given by social sciences. "Thus they do not educate the liuman mind regarding the norms, the goals, the purposes. If we want to use our knowledge-physicial and social, for the regeneration of humanity, social sciences by themselves are not enough. They supply us with instruments, but those instruments may be used or abused by man." "Man is a moral agent, who can determine his behaviour. In this respect, our social sciences need to be supplemented with social philosophy. * samasyA 6 zikSaNa kSetre vadhatI jatI gerazista ane AtaMkavAdI vRtti : nirUpaNa : AjanA vidyArthI jagatamAM asahiSNutA, gerazista, hiMsA ane AtaMkavAdI vRtti pravartatI jovA maLe che. vidyArthIomAM pravartatI gerazista aMge teo jaNAve che ke ApaNI pAse pUratI saMkhyAmAM lAyaka zikSako che ke kema, tenI paravA karyA vinA ja ApaNe kolejonI saMkhyA vadhArI dIdhI che. AmAMnI keTalIka te evI vepArIvRttithI cAle che, ke kArakhAnAMnI jema vidyAthIone bethI traNa pALImAM zikSaNa ApavAmAM Ave che. svAbhAvika che ke, A badhAnuM viparIta pariNAma ApaNuM zikSaNa jagatamAM Ave, te tene mATe ApaNe sivAya bIjA koIne ya javAbadAra kevI rIte lakhI zakAya ? vadhumAM AvI paristhiti sarjAtAM pitAnA manano asaMtoSa vyakta karavA mATe vidyArthIo jAhera dekhAvanuM Ayojana kare che, pariNAme gerazista ane vyavasthA phelAya che te vakhate jAhera milkatane bhAMgaphoDathI nukasAna thatuM aTakAvavA ane arAjakatAbharI paristhiti nivAravA pilIsa bolAvavAmAM Ave che tyAre vidyArthIo pUche che zA mATe pilIsa vacce paDe che ? AvI paristhiti bhAratanA aneka vizvavidyAlayomAM pravarte che. A uparAMta, kamabhAge AkhAya dezamAM baLajabarIthI kAma levAnI vRtti pravarte che. arthAt pitAnuM dhAryuM ja na thAya, te baLajabarI ke guMDAgIrIthI bIjAne potAnA dhAryA mujaba vartavAnI pharaja pADavAnI vRtti jovA maLe che. je badhA ja AvuM valaNa apanAve te AkhuMye jAhera jIvana khoraMbhe paDI jAya. AvI AtaMkavAdI vRttithI thayelA kRtyoe duniyAnI najare ApaNA dezanI nabaLI chApa upasAvI che. ApaNA dezanI pratiSThA, *Social ethics etc". 2X

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29 tenuM gaurava tathA svadezAbhimAna sAcavavuM e ApaNA hAthamAM che. dareka jaNa je ema vicAre ke huM te mane phAvaze tema ja vartIza. je mane tema karavAnI taka nahI maLe, ane te huM saMsthAno khurado bolAvI daIza. A prakAranI manovRtti keI paNa samAjanA vikAsane mATe vighAtaka che, piSaka nahIM, rAdhAkRSNana lakhe che : "Democracy and violence do not go together. Of you are the democract, you may have your differences but you will try to adjust them, you will try to overcome them by mutual settlement."15 - rAdhAkRSNana e prAmANikapaNe svIkAre che, ke saiddhAMtika rIte ApaNe lekazAhI svIkArI hovA chatAM eka rASTra tarIke rojiMdA jIvanamAM lekazAhInAM mUlyone laIne jIvatAM haju ApaNane joIe tevuM AvaDavuM nathI. "The real problem of our country today is that we are not the practitioners of democracy in the true sense of the term. We admit it theoratically, but practically in our daily life we overlook it....we must make democracy 'faith and realize it in works and try to see that in our actual works we practice that spiritual democracy."? kamabhAge vartamAna bhAratamAM paNa Aje pArasparika saMbaMdhomAM daSTinI saMkucitatA, kheladilIno abhAva ane asahiSNutA varatAya che. jemAM vyaktinI mahattvAkAMkSA hoya che tema jUthanI paNa mahattvAkAMkSA hoya che. kyAreka te phaLe, ne kyAreka nA paNa phaLe, paNa tethI kaMI kAyado hAthamAM levAya nahIM. bake niSphaLatAne kheladilIthI svIkArIne temAMthI vadhu mahenata karIne jIvanamAM AgaLa vadhavAnI preraNA meLavavI joIe. rastA para vAhanacAlaka TrAphikanA niyamo anusaravAne badale je pitAnI manamarajI mujaba svecchAthI vAhana haMkAre, to rastA para saMgharSo, asmAta jarUra, sarjAya. AvuM ja pariNAma svachaMdI jIvana apanAvavAthI dezane jAhera jIvanamAM paNa AvavAnuM ja.. pratibhAva : vidyAthIomAM pravartatI gerazista tathA AtaMkavAdI vRttinA manovaijJAnika kAraNanuM vizleSaNa karatAM rAdhAkRSNana kahe che, ke jIvananI badalAtI jatI paristhitinI mAMga mujaba ApaNe vidyAthIne pratikULatAo sAme TakI rahevAnI hiMmata, saMyama ane samatApUrvaka potAnA jIvananI samasyAone pahoMcI vaLatAM zIkhavyuM ja nathI. pariNAme ucca kAraNa ke dhyeya mATenA saMyata utsAhane abhAve yuvakanuM astitva pitAnI jAta mATe temaja AkhA samAja mATe khataranAka bojArUpa pUravAra thAya che. A saMdarbhamAM rAdhAkRSNanuM keTalAka vidhAyaka upAyanuM sUcana nIce mujaba kare che :

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30 (1) vidyArthIoe pitAne upalabdha tamAma take pUro phAyado uThAvI svavikAsArthe tene viniga karavo joIe. (2) zikSaNane DhAMco e have joIe ke, je pratyeka vidyArthIne sva kartavya pratye jAgrata ane samAjano javAbadAra nAgarika banAve. zikSaNakSetre pravartamAna hiMsAvRtti, gerazista, AtaMkavAdI vRtti vagere e darzAve che ke ApaNe vidyArthI samAja pratye javAbadAra banatAM haju zIkhyo nathI. samasyAne ukelavAnI dizAmAM rAdhAkRSNana jaNAve che ke, dhyAnAbhyAsa eka asarakAraka sAdhanarUpe apanAvI zakAya. dhyAnAbhyAsanI kaLA ApaNA dezamAM paraMparAthI prApta che. tadanusAra dareka vyaktie dhyAnAbhyAsa dvArA pitAnA aMtaranAM UMDANane sparza karatAM zIkhavuM joIe. Ama karavAthI vyakti potAnI manovRttionuM, pitAnA AMtajagatanuM taTastha nirIkSaNa karavAnI Teva pADatAM zIkhe che. 1 - vartamAna samasyAnA saMdarbhamAM dhyAnAbhyAsanI prastutatA e che ke, pitAnA aMtaranA UMDANane sparza karavAnI prakriyAmAM manuSyanI pitAnI svabhAvagata gUMcavaNe, nAnI bAbato aMgenA AgrahA, pUrvagraho vagere paranuM , tenI pakaDa DhIlI thatI jAya che. pariNAmataH tenA Agraha meLA paDatA jAya che, jene laIne vyakti potAnA maMtavyothI alagAva keLavI tenAthI upara UThIne vizALa mananI eka taTastha bhUmikA apanAvI zake che. A bhUmikA para te sahiSNutA, saMyama, anyane samajavA mATe jarUrI mananuM khUllApaNuM . ; ane taTasthatA dhyAnAbhyAsa vaDe keLave che. pariNAme asahiSNutAne laIne A pariNamatI hiMsA, gerazista, AtaMkavAdI manovRtti vagere dhIre dhIre niyaMtrita thaI zake che. . samasyA : 7 sugrathita vyakitatva ane UMcI guNavattA dharAvatA suyogya ane vidyAthI premI zikSakane varatAtA dukALa: nirUpaNa : zikSaNanI UMcI guNavattAne vAstavika AdhAra che sArA zikSaka zikSaNanI guNavattA UMcI jaLavAI rahe te mATe AkarSaka makAne tathA sAdhanonI suvidhA eka sArA, suyogya zikSakanI garaja sArI zake nahIM. AthI uttama bauddhika kSamatA dharAvatA varga zikSaNanA vyavasAya pratye AkarSAya e mATe sakriya prayAsa thavA paNa jarUrI che. rAdhAkRSNananA zabdamAM : "If this country is to participate in the marcla of mind in science and scholarship, universities must recruit for their teaching staff some of the best minds of the country."

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31 pratibhAva : zikSakanA vyavasAyanuM gaurava tathA pratiSThAne pArakhI samAje tene sanmAna ane AdarathI joIe. A saMdarbhamAM rAdhAkRSNana jaNAve che ke, durbhAgye A bAbatane svIkAra ApaNe mAtra saiddhAMtika stara para ja karyo hoya tema jaNAya che. ApaNI A bauddhika samajaNa haju AcaraNamAM rUpAMtarita thaI zakI hoya tema lAgatuM nathI. "Unfortunately, in recent times, though we pay lip-service to the importance of the teaching profession, it stops at mere intellectual recognition and does not go beyond that:"18 jo ke A saMdarbhamAM atre ullekhanIya che ke pitAnI Arthika ciMtAonA mAnasika bojathI mukta rahIne zikSaka zikSaNa ane saMzodhananA vyavasAyamAM samarpita rahIne niSThApUrvaka ane nizciMtatAthI pitAne svadharma bajAvI zake e hetuthI prerAIne sarakAre zikSakone Arthika darajaje have noMdhapAtra rIte sudhAryo che. kaI paNa vyavasAyanI pratiSThA ke sanmAnane lAgevaLage che tyAM sudhI vyAvasAyika pratiSThA ke sanmAna mAgaNI karIne meLavavAnA hotA nathI. balake tene anurUpa adhikAranI yogyatA vyaktie svaAcaraNathI ja siddha karavI paDe che, Respect and honour can't be demanded. They are to be commanded instead. AthI zikSakenI A paristhiti mATe aMzataH teo pite ja naitika rIte javAbahAra jaNAya che. adhyApana kAryanA zikSakanA kartavya aMge atre e prazna saMbhavita rIte upasthita thaI zake, ke zikSake vidyAthInuM mana zuM pitAnI IcchA mujaba DhALavuM joIe, ke vidyAthInI IcchA mujaba? A mahattvapUrNa praznane prAcIna bhAratanI zAstrIya paraMparAne anusarIne sacoTa uttara ApatAM rAdhAkRSNana kahe che, ke sva-AcaraNa dvArA uttama AdarzanuM nidarzana karIne zikSake vidyAthIne sva-nirNayanI mukta pasaMdagI karavA devI MSN: "Teachers by their achara or conduct should be an example to the students.... placing before the pupil the best that has been taught and said on any particular subject and then leave it to him to reflect and decide."19 kAraNa ke sArA vidyArthI pustakamAMthI zIkhe te karatAM vadhAre zikSake pAsethI te zIkhe che. AthI ja ApaNe zikSake mAtra vidvAna ja nahIM, vivekadRSTiyukta tathA vidyAthI premI paNa hovA joIe. A saMdarbhamAM rAdhAkRSNana kahe che, ke jeNe sAruM vAMcana karyuM hoya e ja mAtra sAre vidyArthI nathI, balake jene sAruM zikSaNa ApavAmAM AvyuM hoya te sAre vidyAthIM gaNAya. "A good student is not merely one who has read much out one who has been taught well."20

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(4) mUlyAMkana : uparanI carcA parathI nIcenA phalitArtho tAravI zakAya : (1) vartamAna zikSaNanI samasyAonA saMdarbhamAM rAdhAkRSNane rajU karela zikSaNaviSayaka vicAro zikSaNa sAthe saMkaLAyelA sahu koIne mATe atyaMta prastuta gaNI zakAya. zikSaNanI prastuta samasyAo ApaNe ukelI zakIe tema chIe, kAraNa ke te ubhI thavA mATenA kAraNabhUta ApaNe (zikSaNa sAthe saMkaLAyelA sahu ke) tenuM nirAkaraNa karavA mATe naitika rIte javAbadAra chIe eTaluM ja nahIM paNa sakSama paNa chIe evuM rAdhAkRSNananuM tAraNa (1) eka niSThAvAna, sAMprata dArzanika tarIke temanuM prAmANika AtmanirIkSaNa tathA (2) pitAnA vicAronI nirbhaya ane nikhAlasa rajUAta karanAra saniSTa keLavaNIkAra tarIke temane upasAve che. zikSaNanI samasyAnI mAtra rajUAta karIne ja aTakI nahIM jatAM tenA ukela mATe rAdhAkRSNane apanAvele vidhAyaka ane racanAtmaka abhigama samasyAonuM sarvagrAhI Akalana karatI temanI dArzanika zraddhA ane dRSTisaMpannatA temaja keLavaNIkAra tarIke zikSaNanI samasyAonA vyavahAru ukelanI AgavI koThA sajhane samanvaya sUcave che. saMdarbha sUci: 58. True knowledge : Dr. Radhakrishnan. (). 113

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Comp. Saloni Joshi In Compiling the bibliography the facilities available at the libraries of L. D. Inst. of Indology and Gujarat Vidyapeetha have been used. Dr. S. Radhakrishnan-Bibliography. This bibliography is arranged in four parts. I Books, Editings and Translations by Dr. Radhakrishnan. II Books on Dr. Radhakrishnan. III Articles on Dr. Radhakrishnan. IV Gujarati translation of Dr. Radhakrishnan's Works. This bibliography does not claim to be exhaustive. Bhagavad Git. London George Allen and Unwin, 1948. Brahma Sutra: Philosophy Spiritual Life. London George Allen and Unwin, 1960. Comparative Studies in Philosophy/ ed. with others. New Vork: Harper, 1948. Concept of Man/ed. with P. T. Raju. London George Allen and Unwin, 1960. of Contemparary Indian Philosophy/ed. with J. Muirhead. Creative Life. London George Allen and Unwin, 1938. (Library of Philosophy). Delhi Vision Books, 1975. Dhamma Pada. Oxford: Oxford Uni. Press, 1950. East and West in Religion. London George Allen and Unwin, 1933. East and West: Some reflections. London George Allen and Unwin, 1955. Eastern Religions and Western thought. Oxford: Oxford Uni. Press, 1939. Education, Politics and War. Poona International Service, 1944. Essential of Psychology. Oxford: Oxford Uni. Press, 1912 Ethics of the Vedanta and its metaphysical Presuppositions. Madras: Guardian Press, 1908. Fellowship of the Spirit. Cambridge press 1961. Freedom and Culture. Harward Book Gautam The Buddha. Uni. Madras G. A. Natesan and Co., 1936. London: Oxford Uni. Press, 1938. Bombay: Hind Kitabs, 1938 Great Indians. Bombay Hind Kitabs, 1949,

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[34] Heart of Hindustan. Madras : G. A. Natesaui and Co. 1936. Hindu View of Life. London: George Allen and Unwin, 1927. History of Philosophy-Eastern and Western. London: George Allen and Unwin, 1923-2 Vols. (Muirhead Library of Philosoply). Idealist View of Life. London : George Allen and Uniwin, 1932. India and China. Bombay : Hind Kitabs, 1944. Indian Philosophy London : George Allen and Unwin, 1923, 1927. 2 Vols. (Library of Philosopy). Indian Religions. New Delhi : Vision Books, 1979. Introduction to Mahatma Gandhi : Essays and reflections on Gandhi's Life and work. London: George Alleinland Unwin, 1939. Is this Peace. Bombay : Hind Kitabs, 1945. Kalki or future of Civilization. London : Kegan Paul and Co., 1929. Living with a Purpose. Delhi : Oriental Paperbacks, 1982. Mahatma Gandhi : 100 years. New Delhi : Gandhui Peace Foundation, 1968. Meine Suche Nache Wahrheit Gutersloh : 1 [, 1961, My Search for Truth. Agra : Shivalal Agarwal, 1956. Occational Speeches Writings. Delhi : Ministry of Information ..., 1963-2 vols. V. 1, 1951 1959-V. 2., 1959-1962. Our Heritage, Delhi : Vision Books, 1973. Philosophy of Rabindranath Tagore. London: Macmillan and Co. 1918. President Radhakrishnan's speeches and writings. Delhi: [ }, 1965, 1969, V. 1. 1962-64.-V.2. 1964-1967. Principal Upanisads. London: George Allen and Unwin, 1953 Recovery of Faith. London: George Allen and Unwin, 1956. (World Perspectives). Reign of Religion in Contemporary Philosophy. London : Mac Millan and Co., 1920. Religion and Culture. Delhi : [ ], 1968. Religion and Society. London : George Allen and : Unwin, 1948 Religion and Changing World. London : George Allen and Unwin, 1967. Religion We need. London : Ernest Benn, 1928. (Affirination Series). Report of the University Education Commission/with Sir James Duff and others. New Delhi : Govt. of Indir, Un!

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[35] Source Book in Indian Philosophy/ ed, with C. A. Moore. New Jercy : Princeton, 1957. Spirit in Man : Principal Miller Lectures. Madras : [ ], 1931. Studies in Hindu thought. Calcutta : [ Theism of thic Bhagavad Gita. [ ] Vedanta According to Sajkara and Ramanuja. Loudon: George Allen and Unwin, 1928. Spirit of Religion. Delli : Pankaj Pub, 1980. Il Basic Writing of S. Radhakrislunan/ ed. by Robert A. McDermott. Bombay: Jaico Pub. House. 1970. Chief Currents of Contemporary Philosophy/ed. by D. M. Datta. Calcutta : Calcuita Uni, 1952. Concept of man in Rabindranath Tagore and Sarvepalli Radhakrishnan / V. Narayanakaran Reddy. Banglore : [ ], 1973. Contemporary Indian thought/ed. by V.S. Naravane. Bombay : Asia Pub., 1964., Counter attack from the East : Philo sophy of Radhakrishnan/ed. by C.E.M. Joad. London: George Allen and Unwin, 1933. Facts of Radhakrishnan/ed. by B.K. Ahluwalia. New Delhi : Newman Group of Public Caton, 1978. Introduction to Radhakrishnan/S.J. Samarth. New York/Association Press, 1964. Maya : Interpretive Principle for an understanding of the religious thoughts of Sankar and Radhakrishnan/Donald Richard Tuck Ph. D. Thesis, Uni. of Iowa, 1970. Dic Mystike bei Radhakrishnan und die offenbarungs theologic/Christ Kumar Paul Singli. Ph.D. tliesis, Kirchliche Hochschyie (Berlin), 1966. Philosophy of S. Radhakrislinan/ed. by Paul Arther Schillp. New York : Tudor Publishing Co., 1952. Radhakrishnan/O, Wolff. Gottingen : [ ], 1962. Radhakrishnan : An Anthology/ed. by A.N. Marlowe. London : [ }, 1952. Radhakrishnan: a comparative stud ies in Philosophy/ed. by W. R. Inge and others. London: George Allen and Unwin, 1951. [Presented. in honour of liis 60th Birthday]. Dr. Radhakrishnan and Jnana/Jnana Prakasam. Tiruchira pali : [ [, 1959. Radhakrishnan and Integral Experi ence/by J. G. Arapura and others. Bombay: Asia Pub., 1964. Radhakrishnanr Centenary Volume/ ed. by G. P. Parthsarthi, G. P. Chattopadhyay. Delhi : Oxford Uni. Press, 1989 Radhakrishnan : A Biograpliy/by Gopal Delhi : Oxford Uni, Press, 1989,

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[36] Die Universale Religion des Geistes. Religion and Religion bei Sarvepalli Radhakrislinan. Ph.D. thesis, Uni. of Munich, 1966. Radhakrislinan Reader: An Antho- logy/ed. by P. N. Rao and others. Bombay : Bhartiya Vidya Bhavan, 1969. Radhakrishnan Souvenir Volume/cd. by B. I. Atrey. Moradabad: Darshan Interna tinal. Radhakrishnan's Comparative Philo sophy/by Robert A. Mc. Dermoth Ph. D. thesis, Boston Uni., 1969. Radhakrishnan's Contribution to Social and Political ThoughtA critical Evaluation/Clarissa Rodrigues. Ph. D. Thesis, Bombay Uni. III Philosophy Vol. 1/ed. by Karl This list is based on Indian H. Potter.--2nd rev. ed.-1983 An Appreciation of Radhakrishnan's Translation of "The Bhagarad Gita" | Jagmohan Sambodhi 16, 1989 P. 97-107. Being and Difference Radhakrishnan and Derrida/M.V. Bati Sambodhi 16, 1989 p. 108-119. Bhagavad Gita and Dr. Radha krishnan/G.K. Bhat. Sambodhi-16, 1989, p. 1-9 Bhartiya Darsan na marmajna Dr. Radhakrishnan/C.V. Raval. Sambodh 16, 1989, p. 1-20 Compatibility of Radhakrishnan's Metaphysics with his Epistemo logy and Ethics/J.A. Yajnik. Sambodhi-16, 1989, p. 128-143. Doctrine of Maya : Radhakrishnan/ Donald Richard Tuck Darsnan International, 16.4, 1976. p. 51-62 Faith Philosophy and Religion of Dr. S. Radhakrishnan/ P. Nagaraja Rao. Triveni, 44.3, 1975 p. 9-13. Hindu View of Life. A Resume/J.J. Pandya Sardapitha Pradipa. Vol. XV-XVI, No 2-1 1975-76, P,23-35. Idcalism of Prof. Sir S. Radha krislinon/P. T. Raju. Calcutta Review. 76, 1950-p. 511. Modern thought and S. Radha krishnan/A.V. Vasavda. Bhartiya Vidya, 4, 1942-43. p. 41-51. Nature of God in the Philoso phy of Radhakrishnan/M.M. Joshi Sarda-pitha Pradipa. Vol. XV-I, 1975-76, P, 2.1 P. 12.27. Philosophy of Sarvepalli Radha krishnan/Donald H. Bishop. Brahmavadin, 10, 1975, p. 82-106. Philosophy of Radhakrishnan/N.B. Chakraborty. Journal of the Indian Academy of Philosophy, 14.1, 1975, P. 52-58. Philosophy of Dr. S. Radhakrishnan/ p. Nagaraj Rao. Indo-Asian Culture, 11.3, 1963, p. 255-259.

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[37] Pravartman Sikshagani Samasyaona Sandarbha man Radhakrishnan na cintan ni Prastutata/Bhavana Trivedi Sambodhi 16, 1989, p. 21-32 Professor Krishnachandra Bhattacharya and his Colleague S. Radhakrishnan/Rameschandra Srivastava. Indian Philosophy and Culture, 17.1, 1972, p.46-55. Radhakrishnan and Christianity/ Bharti Savan. Sambodhi 16, 1989, p, 58-83. Dr. S. Radhakrishnan and his Contribution to Philosophy/Nagaraja Rao Triveni, 33.3, 1964, p. 50-55. Radhakrishnan and his Philosophy/ J.S.R.L. Narayan Moorty. Triveni, 35.1, 1966, p. 50-58. Dr. Radhakrishnan and Idealism/P. Nagaraja Rao. Journal of the Ganganth Jha Research Institute, 16, 1959. p. Dr. Sarvapalli Radhakrishnan aur Adhunik Sikaha Pranali/Abhedunandn Bhattacharya. Darshanik Nibandhavali / Abhedananda Bhattacharya. Delhi: Durga Publication, 1989, p. 219-223. Radhakrishnan and the religion of man/R. Raphad. Indo-Asian Culture, 24.2-3, 1978, p. 41-49. Dr. Radhakrishnan on Buddhism: a glance/S.G. Kantawala Sambodhi 16, 1989, p. 120-127 Radhakrishnan on Kalki or future of Civilization/R.S. Betai Sambodhi 16, 1989, p. 84-96 Dr. Radhakrishna on Idealist View of Life-A study/M.G. Machhar. Sardipitha Pradipa. Vol. XV-XVI, No. 2-1 1975 76. P. 118-138. Radhakrishnan on mind, matter and God/Charles Hartshorne. Studies in Philosophy and Religion/by S.K. Maitra-2nd ed.Calcutta: [ 1. 1956. p. 313-322. Radhakrishnan on the philosophy of the Upanisads/R.S. Betai Sambodhi 16, 1989, p. 41-57 Radhakrishnan the great reconciler/ A.U. Vasavada Proceedings of the All India Oriental Conference. V. 1-1927. Radhakrishnan's and Bruner's anthropologies/K. C. Mathew. Indian Journal of Theology, 6. 1957, p. 29, 67. Dr. S. Radhakrishnan's Conception of nature and destiny of man/Nilima Sharma. Bharati Bulletin of the College of Indology, BHU. 9.1. 1965-66, p. 63-70. Dr. Radhakrishna's Conception of Religion/Ramesh Beta Sarada pitha Pradipa. Vol. XV XVI, No. 2.1, 1975-76 P. 36-63. Radhakrishnan's Interpretation of history and of human destiny/ R. C. Sinha. Prajna, 17.2; 1972. p. 43-50. Radhakrishnan's interpretation of the nature and states of the Phenomenal world in Shankara Vedanta/C.V. Rgval, Sardapisha Pradipa. Vol. PV-XVI, No.2-1 1975-76 P'. 64-86. Reason and Intuition in Dr. S. Philosophy/ Radhakrishnan's C.V. Raval. Sambodhi 16, 1989, p. 30-40 Radhakrishnan's Philosophy and religion of the spirit/ K Seshadri. Brahmavadin, 8, 1973, p. 20-33.

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[38] Dr. Radhakrishnan's Pliilosophy of Schweitzer and Radhakrishnan : a Values/P. S. Sastri. Comparison/C.W.M. Gell. Calcutta Review, 148, 1958, Hibbert Journal. 51, 1952-3. p. 7-16. p. 234-241, 355-365. Dr. S. Radhakrishnan's Solution of Sir Herbert Samuel and Sir S. Radhathe problem of Religious con. krishnan/B. K. Mallik. flict/B. G. Tiwari Aryan Paill 4, 1933, P. 505-517. Darshan International, 24, 1966, Social Philosophy of Dr. Radhap. 101-106. krishnan/S. Gopalan. Bulletin Sarvapalli Radhakrishnan's view of of the Institute of Traditional the nature of Religion/S, M. Tiwari. Cultures, 1967. p. 230-235. Darshan International. 23, 1966, Social Philosophy of Dr. Rachap. 16-99. krishnan/H.M. Joshi Radhakrishnan's views regarding Sambodhi 16, 19, p. 5, 29 Jainism and Buddhism Structure of Radhakrishnan's idealH.M. Josli. Sardapitha Pradipa ism. Vol. XV. XVI, No. 2-1,1975.76 Darshan International, 30, 1968, P. 108-17. p. 41-52, Religious Idcalism of Berkely and What is Intution according to Tagore, Radhakrishnan. Radhakrishnan, Aurobindo Darslian International, 13, 1964, K. C. Varadachari. p. 96-102. Aryan Path, 6, 1935. p. 476. [IVI upaniSadonuM tattvajJAna anu. caMdrazaMkara bhAratanA vArasaanu. caMdrazaMkara prA. zukala prA. zukala mubaI : vorA enDa kaMpanI, 1946 muMbaI : haMsa prakAzana, 1948. mahAtmA gAMdhI/anu. caMdrazaMkara prA. zukala kalki athavA saMskRtinuM bhAvi anu. muMbaI : verA enDa kaMpanI, 1942 nagInadAsa pArekha mahAtmA gAMdhI zatAbdI graMtha anu. nagInadAsa amadAvAda : gujarAta vidyApITha, 1939 pArekha, yazavaMta zukala gAMdhIjIne jagavaMdanA anu. caMdrazaMkara amadAvAda : [ , 1970 prA. zukala mahAbhArata/anu. caMdrazaMkara prA. zukala muMbaI : [ ], 1947 muMbaI : vorA enDa kaMpanI, 1946 gItAdarzana/anu. caMdrazaMkara prA. zukala yuvAnonI saMskArasAdhanA/anu. caMdrazaMkara muMbaI : verA enDa kaMpanI, 1947 prA. zukala gautamabuddha anu. gopAladAsa jIvAbhAI paTela muMbaI : ena. ema. Thakakara, 1945 amadAvAda: gujarAta vidyApITha, 1946 venI vicAradhArA/anu. caMdrazaMkara prA. zukala (revAbhAI paTela smArakamALA) muMbaI : vorA enDa kaMpanI, 1944 gatane AvatIkAlano puruSaanu. hiMdu jIvanadarzana/anuM. caMdrazaMkara prA. zukala maganabhAI prabhudAsa desAI amadAvAda : navajIvana, 194ra... amadAvAda : jena sAhitya prakAzaka (jamanAdAsa bhagavAnadAsa smAraka graMtha samiti (gujarAta vidyApITha), 1939, mALA, 25) dharmonuM milana/anu. caMdrazaMkara prA. zukala hiMdu dhamaanu. caMdrazaMkara prA. zukalA muMbaI : bhAratIya vidyAbhavana, 1947 muMbaI : vorA enDa kaMpanI, 1944 gItAdarzanArA evAbhAI paTela

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muni jinavijayajI- vAya sUci 1988nuM varSa muni jinavijayajInuM janma zatAbdI varSa hatuM. bhAratIya saMskRti, itihAsa ane sAhityamAM temane amUlya phALo che. A sUci temanA sArasvata kAryanI jhAMkhI karAvaze. prastuta sUci traNa vibhAgamAM goThavAyelI che. (1) munijIe lakhelAM pustako, (2) sAhitayA pustI, (3) sAhita 2 yAbAnA pusta. aMte temaNe saMpAdita karela graMthanI samayAnusArI suci ApI che. je prakAzana viSayaka mAhiti upalabdha nathI te [ ] dvArA darzAvavAmAM AvI. AmAM temanA lekhono samAveza karavAmAM Avyo nathI. AyavidyA vyAkhyAnamAlA-1. bhA.-amadAvAda : gujarAta purAtattva maMdira, gujarAta vidyApITha, 1922. 2. gujarAta kA jaina dharma. -banArasa : jaina saMskRti saMzodhana maMDala, 1949. (sanmati prakAzana, 3). 3. gujarAtano jaina dharma. [ 4. jaina itihAsanI jhalaka, amadAvAda : [ ] 1966, sahalekhakaratilAla dIpacanda desAi. 5. jaina tattvasAra.-1. A. -bhAvanagara jaina AtmAnaMda sabhA, 1915. 6. prAcIna gujarAtanA sAMskRtika itihAsanI sAdhana sAmagro... [ 7. bAbU zrI bahAdurasiMhajI sighI.-1. A. muMbaI : bhAratIya vidyA bhavana, 1945. -sahalekhaka paM. sukhalAlajI saMghavI. 8. rAjarSi kumArapAla, -banArasa : jaina saMskRti saMzodhana maMDala, 1949. 9. sarvodaya sAdhana Azrama, caMderiyA. 1950--58 taka kA sAmAnya vivaraNa, -caMderiyA : sarvodaya sAdhana Azrama [ 10. zvetAMbara sthAnakavAsI zikSaNa pariSadanA pramukhanu bhASaNa (prathama adhivezana, ajamera) ]: zikSaNa pariSada, 1983. 11. haribhadrAcAryasya samayanirNaya.-pUnA : jaina sAhitya saMzodhaka samAja, [ 12. jinavijaya jIvana kathA.-1. A.-rUpAhelI : mahAtmA gAMdhI smRti maMdira, 1971. 13. merA jIvana prapaMca kathA.-1. A.-citoDagaDha : sarvodaya sAdhanA Azrama, 1976. 14. [sadgata mumukSubhAginI] zrI lADubahena. amadAbAda : kumArI vidyA maMdira, [ 2452 15. bhAratIya purAtattva : zrI muni jinavijaya abhinaMdana graMtha/saMpA. pUrNacandra jaina. --jayapura : muni jinavijaya sammAna samiti, 1971, .

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saMpAdana 16. abhidhAnappadIpikA / moggalAna thera.-1. A.-amadAvAda : gujarAta purAtattvamandira, gujarAta vidyApITha, 1924. 17. arthazAstra aparanAma rAjasiddhAMta kauTilya.-1. A.-muMbaI : bhAratIya vidyAbhavana, 1959. (siMghI jaina granthamAlA; 47). -AcArya yogdhama kRta nIti nirNIta vyAkhyA saha. 18. ukti ratnAkAra sAdhusundaragaNi.-jayapura : rAjasthAna pugatatva mandira, 1957. (rAjasthAna purAtana granthamAlA; 12). 19. ukti vyakti prakaraNa/dAmodara.-1.A.-muMbaI : bhAratIya vidyAbhavana, 1953. (siMghI jaina granthamAlA, 39). 20. kathAkoSa prakaraNa/jinezvara sUri.-1.A.-muMbaI : bhAratIya vidyAbhavana, 1949. (siMgho jaina granthamAlA; 11). 21. karNAmRta prapA/bhaTTa somezvara.-1.A.-jodhapura : rAjasthAna prAcya pratiSThAna, 1963. (rAjasthAna purAtana granthamAlA; 2). 22. kumArapAla caritra saMgraha/bhinna bhinna vidvat kartRka.-1.A.-muMbaI : bhAratIya vidyAbhavana, 1958.-(siMghI jaina granthamAlA; 41), 23, kumArapAla pratibodha/ somaprabhAcArya:-vaDodarA : senTrala lAyabrerI, 1920. (gAyakavAha orianTala sIrIjha, 14). 24. kharataragaccha paTTAvalI saMgraha.-kalakattA : bAbU pUraNacanda nAhara, 1932. 25. kharataragaccha bRhadagurvAvali | jinagalopAdhyAya.-1.A.-muMbai : bhAratIya vidyAbhavana, 1956, (siMghI jaina granthamAlA; 42). 26. gorAbAdala caritra/hemaratana.-1.A.-jodhapura : rAjasthAna prAcya pratiSThAna, 1968. (rAjasthAna purAtana granthamAlA, 40). 27. jaMbucariyaM | guNapAla.-1.A.-muMbaI : bhAratIya vidyAbhavana, 1959. (siMdhI jaina granthamAlA; 44). 28. jayapAyaDa nimittazAstra/pUrvAcArya viracita prazna vyAkaraNArakhyA-muMbaI : bhAratIya vidyAbhavana 1958. (siMghI jaina granthamAlA, 43). 29. jItakalpa sUtram / jinabhadragaNi.-1.A.-amadAvAda' : jaina sAhitya saMzodhaka samiti, 1926. (jaina sAhitya saMzodhaka granthamAlA 7). -siddhasenagaNi kRta bRhaccUrNi, zrIcandra sUrikRta viSamapad vyAkhyA saha. 30. jaina aitihAsika gUrjara kAvya saMcaya.-bhAvanagara : jaina AtmAnaMda sabhA, 1926. (zrI kAnti vijayajI jaina atihAsika granthamAlA, 7). 31. tripura bhAratI laghustava / laghupaMDita.-jayapura : rAjasthAna purAtatva maMdira, 1952, (rAjasthAna purAtana granthamAlA; 1). .

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41 32. dhUrtAkhyAna / haribhadra sUri- 1. A. - muMbaI. bhAratIya vidyAbhavana, 1944. (siMghI jaina graMthamAlA; 19). 33. draupadI syaMvaram / - bhAvanagara : jaina AtmAnaMdasabhA, 1918 ( krAMti vijaya jaina itihAsamAlA ; 5 ). 34. pAli pAThAvali - amadAbAda : gujarAta purAtattva mandira, 1922. ( gujarAta purAtattvamandira graMthAvaliH 1 ). 35. purAtana prabaMdha saMgraha - 1. A. - kalakattA : siMghI jaina jJAnapITha, 1936. (siMghI jaina graMthamAlA; 2). 36. purAtana samayalikhita jaina pustaka prazasti saMgraha - muMbaI : bhAratIya vidyAbhavana, 1943. (siMghI jaina graMthamAlA, 18). 37. prabandha koza / rAjazekhara - 1. A. - kalakattA siMghI jaina jJAnapITha, 1935. (siMghI jaina graMthamAlA 6 ). 38. prabandha ciMtAmaNi / merutuMga AcArya. - (siMghI jaina graMthamAlA; 1 ). 39. prabandha ciMtAmaNi / merutuMgAcArya, anu. hajArIprasAda dvivedI. - 1. A. kalakattA : siMghI jaina jJAnapITha, 1940, (siMghI jaina graMthamAlA; 3 ). 40. prabhAvaka caritra / prabhAcandrAcArya. - 1. A. - amadAbAda: siMghI jaina, 1940. (siMghI jaina graMthamAlA; 13 ) . 41. prAkRta kathAsaMgraha. - 1. A. - amadAbAda : gujarAta purAtattva mandira, 1922. ( gujarAta purAtatva mandira graMthAvalI). 42. prAkRtAnanda / raghunAtha kavi. - 1. A. - jodhapura : rAjasthAna prAcya pratiSThAna, 1962 ( rAjasthAna purAtana graMthamAlA 10 ). 43. prAcIna gujarAtI gadyasaMdarbha. - 1. A. - amadAbAda : gujarAta vidyApITha, 1930. ( gujarAta purAtaccamandira graMthAvalI). 44. prAcIna jaina lekha saMgraha - bhAvanagara : jaina AtmAnaMda sabhA, 1917, 1921. 2 bhAga. 45. bAlazikSA vyAkaraNa / saMgrAmasiMha. - 1. A. - jodhapura : rAjasthAna prAvya pratiSThAna, 1968. ( rAjasthAna purAtana graMthamAlA; 3). .- 1. A. - kalakattA : siMghI jaina jJAnapITha, 1933. 46. bharatezvara bAhubali rAsa tathA buddhi rAsa / zAlibhadra sUri. - muMbaI : bhAratIya vidyAbhavana. ( bhAratIya vidyA, anupUrti; 1 ). 47. bhAratIya vidyA : nibandha saMgraha - 1. A. - mubaI : bhAratIya vidyAbhavana, 1945 ( bAbU zrI bahAdurasiMhajI siMghI - smRti graMtha). 48. mantrarAja rahasyama / siMha tilakasUri; - 1. A - muMbaI : bhAratIya vidyAbhavana, 1980. (siMghI jaina graMthamAlA 73 ). 49. maMtrI karmacaMdra vaMzAvalI prabandha / jayasoma pAThaka, muMbaI : bhAratIya vidyAbhavana, 1980. (siMdhI jaina graMNamAlA 82). 50. vijayadeva - mAhAtmyam / zrI vallabha pAThaka- 1. A, amadAbAda : jaina sAhitya saMzodhaka, 1928 (jaina sAhitya saMzodhaka graMthamAlA; 9 ).

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51. vijJapti triveNI-1. A.-bhAvanagara : jaina AramAnaMda sabhA, 1916. (kAntivijaya jaina itihAsa mAlA; 1). 52. vijJaptilekha saMgraha.-muMbaI : bhAratIya vidyAbhavana, 1960. (siMghI jaina graMthamAlA; 51). 53. vidhi mArga prapA nAma suvihita sAmAcArI.-muMbaI : jhaverI mUlacandra hIrAcandra, 1941, (jinadatta sUri prAcIna pustakoddhAra phaMDa, 44). 54. vividhagacchIya paTTAvalI saMgraha-1.A.-muMbaI : bhAratIya vidyAbhavana, 1961. (siMghI jaina graMthamAlA; 53). 55. vividha tIrthakalpa/jinaprabhasUri-1.A.-kalakattA : siMghI jaina jJAnapITha, 1984. (siMghI jaina graMthamAlA; 10). bhAga. 1 56. zakuna pradIpa/lAvaNya zarmA-jodhapura : rAjasthAna prAcya pratiSThAna, 1964. (rAjasthAna purAtana graMthamAlA; 89). 57. zatrujaya tIrthodvAra prabaMdha-1.A.-bhAvanagara : jaina AtmAnaMda sabhA, 1917. (kAntivijaya jaina itihAsamAlA; 3). 5. sandezaka rAsa/abdula rahamAna.-1. A. muMbai : bhAratIya vidyAbhavana, 1945. (siMghI jaina graMthamAlA; 22). 59. hammIra mahAkAvya nayacandra ri-1. A.-jodhapura rAjasthAna prAcya pratiSThAna, 1968. (rAjasthAna purAtana graMthamAlA; 65). 60. hetubindu TIkA/bhaTTa arcaTa, durveka mizra 'kRta Aloka saha saMpA.. sukhalAlajI saMghavI, jinavijaya muni.-baroDA : orienTala insTITayuTa, 1947. (gAyakavADa orienTala sIrIjha, 113). 61. Catalogue of Sanskrit and Prakrit Manuscripts/ed. Muni Jina Vijayaji-1959-76. (Rajasthan Puratan Granth mala; No. 42, 44, 71, 77, 81, 82, 85, 91, 125), (sAmayika) jaina sAhitya saMzodhaka, 1920 bhAratIya vidyA 1939 siMdhI jaina graMthamAlA bhAratIya vidyAbhavana, muMbaI, 1. prabandha ciMtAmaNi merutuMga AcArya; saMpA jinavijaya muni-1933. 2. purAtana prabandha saMgraha/saMpA. jinavijaya muni.-1936. 3. prabandha ciMtAmaNi mestuMga AcArya; saMpA. jinavijaya muni, anu. hajArIprasAda dvivedI-1940. 4. dharmAbhyudaya mahAkAvya = saMghapati carita/udayaprabhasUri, nAgendra gacchIya; saMpA. catura vijaya muni, puNya vijaya muni.-1942.

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5. sukRta kIrti kallolinyAdi vastupAla prazasti saMgraha/udayaprabhAcAryAdi aneka kavi; saMpA. puNyavijaya muni.-1961. 6, prabandha koza/rAjazekhara, saMpA. jinavijaya muni.-1935, 7. devAnanda mahAkAvya/meghavijaya upAdhyAya, saMpA. vecaradAsa jIvarAja dozI.-1937. 8. jaina tarkabhASA: tAtparya saMgrahAraNya vRtti saha yazovijaya gaNi; saMpA. sukhalAla saMghavI, mahendra kumAra, dalasukha mAlavaNiyA.-1938.. 9. pramANa mImAMsAH svopajJa vRtti/hemacandrAcAryaH saMpA. sukhalAla saMghavI, mahendrakumAra, dalasukha mAlavaNiyA-1939. 10. vividha tIrtha kalpa/jinaprabhasUri; saMpA. jinavijaya muni.-1934. 11. kathAkoSa prakaraNaH svopajJa vyAkhyA/jinezvara sUri. saMpA. jinavijaya muni.-1949. 12. akalaMka graMthatrayam: svorajJa vRtti saha (laghIyasvyam, nyAya vinizcaya, pramANasaMgraha)/bhaTTa akalaMka deva; saMpA. mahendrakumAra-1939. 13. prabhAvaka caritra/prabhAcandrAcArya; saMpA. jinavijaya muni.-1940. 14. digvijaya mahAkAvya/meghavijaya gaNi; saMpA. aMbAlAla pre. zAha.-1945. 15. bhAnucandra gaNi caritra/siddhicandra upAdhyAya; saMpA. mohanalAla da. desAi.-1941. 16. jJAna bindu prakaraNam/yazovijaya upAdhyAya, saMpA. sukhalAla saMghavI, dalasukha mAlavaNiyA, hIrAkumArI devI-1942. 17. vRhat kathAkoza/hariSeNAcArya; saMpA. AdinAtha neminAtha upAdhye.-1943. 18. purAtana samaya rikhita jaina pustaka prazasti saMgraha[saMpA. jinavijaya muni.-1943. 19. dhUrtAkhyAna | haribhadra sUri; saMpA. jinavijaya muni.-1944. -saMghatilaka kRta saMskRta dhUrtAkhyAna, purAtana gujagatI bAlAvabodhAtmaka dhUrtAkhyAna saha. 20. nyAyAvatAra vArtika vRtti zAnti sUri, pUrNatallagacchIya; saMpA, darasukha mAlavaNiyA.-1949. 21. riSTa samuccaya/durgadevAcArya; saMpA. amRtalAla sa. gopANI.-1945. 22. sandezakarAsa | abdula rahamAna, saMpA. jinavijaya muni; harivallabha bhAyANI.-1945. 23. zatakatrayAdi subhASita saMgraha/bhartRhari; saMpA. dAmodara dharmAnaMda kosaMbI.-1948. 24. paumasiri cariu/vAhila; saMpA. madhusUdana ci. modI; harivallabha cu. bhAyANI.-1948. 25. nANa paMcamI kahAo/mahezvara sUri; saMpA. amRtalAla sa. gopANI.-1949. 26. bhadrabAhu saMhitA/bhadrabAhu; saMpA. amRtalAla sa. gopANI.-1949. 27. jinadattAkhyAna dvaya / sumatisUri tathA ajJAta; saMpA. amRtalAla mo. bhojaka.-1953. 28. dharmopadezamAlA vivaraNa/jayasiMha sUri; saMpA. lAlacandra bha. gA~dhI.-1949. 29. nIti zRGgAra, vairAgya nAmaka bhartRhari zatakatraya, ghanasAgaragaNi kRta prAcInatama vyAkhyA saha/ bhartRhari; saMpA. dAmodara dharmAnanda kosaMbI.-1959. 30. zRGgAra maJjarI kathA/bhojadeva; saMpA. kalpalatA munazI.-1959. 31. lIlAvai | kohala; saMpA. AdinAtha neminAtha upAdhye.-1949. 32. kIrti kaumudI tathA sukRta saMkIrtana / somezvara deva tathA ThAkura arisiMha; saMpA. puNyavijaya, -1961.

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33. Literary circle of Mahamatya vastupal and its contribu. tion to sanskrit literature./ by B. J. Sandesara.-1953. (Sri Bahadur Singh Singhi Memoirs; V 3). 34.25, 36. paumacariu/svamabhUdeva, saMpA. harivallabha cU. bhAyANI.-1953, 1960. -3 bhAga. 37. 38. Studies in India Literary history/by P. K. Gode-1953, 1954.-2. Vols, (Bahadur Singh Singhi memoirs; V.4, V.5). 39. ukti vyakti prakaraNa/dAmodara, saMpA. jinavijanamuni, bhASAsvarUpa vivecana kartA sunItikumAra cATA, sAmAjika aitihAsika nidarzana kartA motIcandra.-1953, 40. kAvya prakAza khaMDana/siddhicandra gaNi; saMpA. 2. cho. parIkha.-1953. 41. kumArapAla caritra saMgraha/bhinna bhinna vidvat kartuka; saMpA. jinavijayamuni.-1956. 42. kharataragaccha bRhad gurvAvali/jinapAlopAdhyAya, vidvat kartuka; saMgrA. saMpA. jinavijayamuni. 1956. 43. jayapAyaDa nimittazAstra/pUrvAcArya viracita prazna vyAkaraNAkhya saMpA. jinavijayamuni.-1958. 44. jaMbucariya/ guNapAla, saMpA. jinavijayamuni.-1959. 45. kuvalayamAlA udyotana sUri, saMpA. AdinAtha neminAtha upAdhye.-1959.-bhA. 1-mUla kathA grantha. 45A. kuvalayamAlA kathA-saMkSepa/ratnaprabha sUri, saMpA. AdinAtha neminAtha upAdhye.-1961. 46. kuvalayamAlA/udyotana sUri, saMpA. AdinAtha neminAtha upAdhye,-1970 -bhA. 2 prastAvanA, TippaNI, pariziSTa, 47. arthazAstra aparanAma rAja siddhAMta/AcArya kauTilya, saMpA. jinavijayamuni.-1959. 48. nammayA sundarI kahA/mahendra suri; saMpA. pratibhA trivedI.-1960. 49. chando'nuzAsana/hemacandra sUri; saMpA. ha. dA. velaNakara.-1961. 50. vinayasUtra/bhadanta guNaprabha; saMpA. rAhula sAMkRtyAyana.-1961. 51. vijJapti lekhasaMgraha/saMpA. jinavijayamuni.-1960-bhAga 1-mUla lekha saMgraha. 53. vividha gacchIya paTTAvalI saMgraha/-saMpA. jinavijayamuni.-1961... ja A graMthamALAnA pustaka kamAMka 52, 14-70 aMgenI koI mAhitI maLatI nathI.

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rAjasthAna purAtana graMthamAlA graMthAMka prakA* rAjasthAna purAtattva maMdira, jodhapura. 1. tripurA bhAratI laghustava laghupaMDita; saMpA. jinavijayamuni.-1952. somatilaka kRta vizeSavRtti, paMjikA nAmaka laghuvRtti. umA sahAcAryakRta mAMtagI stotra saha. 2. karNAmRta prapA/bhaTTa somezvara; saMpA. jinavijaya muni.-1963. 3. bAlazikSA vyAkaraNasaMgrAmasiMha; saMpA. jinavijayamuni.-1968. zarvavarmAcArya kRta kAtantra vyAkaraNa sUtra. 4. pramANa maMjarI/sarvadeva, saMpA. paTTAbhirAma zAstrI.-1953. balabhadra mizra, adhyAgajya yogi, vAmana bhaTTa-kRta vyAkhyA saha. 5. yantrarAja racanA/jayasiMha deva; saMpA. kedAranAtha.-1953. 6. maharSi kula vaibhava (pUrvArdha)/madhusUdana ojhA; saMpA. giridhara zarmA caturveda.-1956. 7. vRtti dIpikA/maunI zrI kRSNa bhaTTa, saMpA. puruSottama zarmA caturveda.-1956. 8. rAjavinoda mahAkAvyam udayarAja, saMpA. gopAlanArAyaNa bahurA.-1956. 9. tarka saMgraha annaM bhaTTa; saMpA. jitendra jeTalI-1956. kalyANagaNi kRta phakkikA vyAkhyA saha. 10. prAkRtAnanda/raghunAtha kavi, saMpA. muni jinavijaya.- 1962. 11. kAnhaDade prabaMdha/padmanAbha; saMpA. kAntilAla bo. vyAsa.-1953. 12. ukti ratnAkara sAdhu sundara gaNi; saMpA. jinavijayamuni.-1957. 13. kayA makhAMrAsA | kavi jAna; saMza. dazaratha zarmA; agaracanda nAhaTA, bhaMvaralAla nAhaTA. 1953. 14. kUrmavaMza yaza prakAza aparanAma lAvArAsA/gopAladAna; saM. khAraiDa, mahatAba candrajI. 1953. 15. zRMgAra hArAvalI / harSa; saMpA. priyabAlA zAha.-1956. 16. kRSNagIti/somanAtha, saMpA. miyabAlA zAha.--1956. 17. nRttasaMgraha/ajJAta; saMpA. priyavAlA zAha.-1956. 18. kAraka sambandhodyota/rabhasanandi; saMpA. hariprasAda zAstrI.-1956. 19. zabdaratna pradIpa/ajJAta; saMpA. hariprasAda zAstrI.-1956. 20. cakrapANi vijaya mahAkAvya/bhaTTa lakSmI ghara; saMpA. kezavarAma kA. zAstrI.-1956, 21. bAMkIdAsarI khyAta | bAMkIdAsa; saMpA. narottamadAsajI svAmI.-1956. -(rAjasthAnI-hindI sAhitya zreNi). 22. durga puSpAMjali | durgAprasAda dvivedI; saMpA. gaMgAdhara dvivedI.-1957. 23. dazakaMTha vadham | durgAprasAda dvivedI; saMpA. gaMgAdhara dvivedI.-1960.

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46 24. 25. nRtyaratakoza/kumbhakarNa deva, saMpA. rasikalAla cho. parIkha, priyabAlA zAha. -bhAga 1--1957. -bhAga 2-1968. 26. karNa kutuhala/mahAkavi bholAnAtha; saMpA. gopAlanArAyaNa baharA...-1957. 27. rAjasthAnI sAhitya saMgraha saMpA. ana. DI. svAmI.... A.--1984. 28. vAsavadattA kathA / subandhu, saMpA. jayadeva mo. zukala.-1966. 29. IzvaravilAsa mahAkAvya / zrI kRSNa bhaTTa, saMpA. mathurAnAtha zAkhI.-1958, 30. padya muktAvalI | zrI kRSNa bhaTTa; sa pA. mathurAnAtha zAstrI.-1959. 31. rAjasthAna meM saMskRta sAhitya kI khoja ke viSaya meM viziSTa vivaraNI/rAmakRSNa bhAMDArakara; anu. brahmadatta trivedI.-1963. 32. jugalavilAsa / pIthala; saMpA. lakSmIkumArI cUDAvata.-1958. 33. vIra vAna / DhADhI bAdara, saMpA. rAnIlakSmI cUDAvata.-1960. 34. kavondra kalpalatA | kavIndrAcArya sarasvatI; sapA lakSmIkumArI cUDAvata.--1956. 35. gorA bAdala padamiNI caupaI / hemaratana, saMpA. udayasiMha bhaTanAgara.-1966. 36. vasaMtavilAsa phAga/sapA. madhusUdana sI. modI.-1960. 37. svayaM bhU chanda/ svayaM bhU, saMpA. ha. dA. velaNakara.-1962. 38. padArtha ratna maMjUSA/kRSNa mizra, saMpA. jinavijaya muni.-1963. 39. cAndra vyAkaraNa/AcArya candragomI; sapA. becaradAsa jIvarAja dozI.-1967. 40. gorAbAdala caritra/hemaratana; saMpA. jinavijaya muni.-1968. 41. rasadIpikA vidyArAma; saMpA. gopAlanArAyaNa bahurA.-1959. 42. rAjasthAna purAtatvAnveSaNa mandira ke hastalikhita grantho kI sUci. bhAga. 1/saMpA. jinavijaya muni.-1959. 43. bhagatamAla bahAdAsa, saMpA. udayarAja ujjavala.-1959. 44. rAjasthAnI hastalikhita grantha sUci. bhAga. 1/saMpA. jinavijaya muni, puruSottamalAla menAriyA, ramAnanda sArasvata.-1960. 45. vastu ratna koza/ajJAta; saMpA. priyabAlA zaha.-1959. 46. 47. kAvyaprakAza/mammaTa; sapA. rasikalAla cho. parIkha.-1959. bhaTa somezvara kRta kAvAda saMketa saha. 48. 49. muMhatA naiNasIrI khyAta/muMhatA naiNasI; saMpA. badarI prasAda sAkariyA.-2. A.-1984. 50. raghuvarajasa prakAza cAraNa kizanajI AdA; saMpA. sItArAma lAlasa.-1960. 51. hastalikhita grantha sUci bhAga-2/saMpA. gopAlanArAyaNa bahuga.-1960. 52. rAjasthAnI sAhitya saMgraha bhAga. 2/saMpA. pI. ela. menAriyA.--1960. 53. rAjasthAnI sAhitya saMgraha bhAga 3/saMpA. ela. ena. gosvAmI.-1966.

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54. zrI bhuvanezvarI padmanAbha kRta TIkA saha bahurA - 1960 kavi 55. vidyAbhUSaNa graMtha sUci/saMpA. gopAlanArAyaNa bahurA; ela. ena. gosvAmI. - 1961. 56. 57. sUrajaprakAza / karaNIdAnajI; saMpA. sotArAma lAlasa-bhA. 1. 1960 bhAga 2 1961. bhAga 3 1963. 47 58. rAjasthAnI hastalikhita grantha sUci bhA. 2 / saMpA. pI. ela. menAriyA - 1961. 59. maharSi kula vaibhava / madhusUdana ojhA; saMpA. pradyumna zarmA ojhA - 1961. 60. ratnaparIkSAdi sapta grantha saMgraha / Thakkara pheru, saMpA. agaracaMda nAhaTA, bhaMvaralAla nAhaTA - 1961. mahotsava / pRthvIdharAcArya saMpA. gopAlanArAyaNa 61. vRtta jAti samuccaya / virahAMka; saMpA. ha. dA. velaNakara. - 1962. 62. kavidarpaNa / ajJAta saMpA. ha. dA. velaNakara, 1962. 63. nehataraMga / buddhasiMga hADA; saMpA. rAmaprasAda daci.- 1961. 64. ekAkSaranAma koSa saMgraha / vividha vidvada kRtaH saMpA. ramaNIka vijaya. - 1964. 65. hammIra mahAkAvya / nayacandra sUri sauMpA. jinavijaya muni - 1968. 66. 67, matsya pradeza kI hindI - sAhitya ko dena / motIlAla gupta. - 1982. 68. samadarzI AcArya haribhadra / sukhalAlajI saMghavI; anu. zAntilAla jaina. - 1963. 69. vRtta muktAvalI / zrI kRSNa bhaTTa, saMpA. bhaTTa mathurAnAthajI zAstrI - 1963. 70. indraprastha prabandha / ajJAta saMpA. dazaratha zarmA. - 1963. 78. II-B 1965. 79. II-C 1966. 71. Catalogue of Sanskrit and Prakrit Manuscripts in Raja - sthan oriental Research Institute (Jodhpur Collection). Ed. by Jinvijay Muni. Part I 1963. 72 Part II-A 1964. 83. III-A 1967. 90. III-B 1968. 73. muMhatA neNasIrI khyAta / muMhatA naiNasI, saMpA. badarIprasAda sAkariyA - 1964 bhAga-3. 74. buddhivilAsa / bakhatarAma sAha; saMpA. padmadhara pAThaka. --1964. 75. rUSamaNI haraNa / sAyAMjI jhUlA, sauMpA. puruSottamalAla menAriyA . --1964. 76. pratApa rAso / jAcIka jIvaNa; saMpA. motIlAla gupta. - 1965 77. saMta kavi rajjaba : sampradAya aura sAhitya / vrajalAla varmA - 1965. 80. bhaktamAla / rAghavadAsa; saMpA. agaracaMda nAhaTA - 1965 caturadAsa kRta TIkA saha. 81. vRttamauktika / candrazekhara bhaTTa saMpA. vinayasAgara - 1965 bhaTTa lakSmInAtha kRta duSkaroddhAra vyAkhyA, meghavijaya kRta durgamabodha vyAkhyA. saha. 82. pazcima bhArata kI yAtrA / karnala jemsa ToDa; anu. gopAlanArAyaNa bahurA. - 1965. 84. binhai rAsau / masadAsa rAva, saMpA. saubhAgyasiMha zekhAvata - 1966. 85. soDhAyaNa / kaviyA cimanajI; saMpA. zaktidAna kaviyA . - 1966.

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48 86. madhumAlatI/caturbhujadAsa.-1967. 87. Agama rahasya AcArya sUryaprasAda dvivedI; sa pA. gaMgAdhara dvivedI.-bhAga-1. 1967.-bhAga-2 88. zakuna pradIpa/lAvaNya zarmA, saMpA. muni jinavijaya.-1968. 89. pAThyaratna koza/mahArANA kumbhakaraNa; saMpA. gopAlanArAyana bahurA.-1668. 91. naMdopAkhyAna ajJAta; prastAvanA phatahasIMga.-1968. 92. rAThoDavaMzarI vIgata aura vaMzAvalI/prastAvanA. phatahasIMga.-1968. 93. canDI zataka/bANa bhaTTa, prastAvanA gopAlanArAyaNa bahurA.-1968. 94. kavi kaustUma/raghunAtha manohara, prastAvanA phatahasiMga.-1968. 95. mIrA vRhat padAvali/sapA. harinArAyaNa purohita.-1968. 96. sthUlabhadra kAka/depAla, saMpA. AtmArAma jAjodiyA.-1968. 97, 100, 116. rAjasthAnI vIragIta saMgraha sapA. saubhAgyasiMdha zekhAvata.-bhAga 4. 1968, 1972, 1979. 99. gajaguNa rupakabandha/kezodAsa gadAna, saMpA. sItArAma lAlasa.-1968. 101.111.121. mAravAra rA paragaNArI vIgata/muMhaNota neNasI saMpA. nArAyaNasIMga bhATI bhAga 3. 1968, 1969,1974. 102. vaitAla pacIsI/de dAna nAitA; saMpA. pI. ela. menAriyA.-1968. 103, 113. devI carita/budhAsIMga cAraNa.-saMpA. hukamacandra caturvedI.-bhAga 2. 1968, 1969. 104. rAjanIti rA kavitta/devIdAsa, saMpA. nArAyaNa datta zrImAlI.-1968. 105. siMdhughATI lipi meM brAhmaNo aura upaniSado ke pratika/ phatahasIMga.-1969. 106. zaMkArI saMgItam kavi jayanArAyaNa; saMpA. lakSmInArAyaNa gosvAmI.-1969. 107. saMghapati rUpAjI vaMza prazasti/zrI vallabhagaNi; saMpA. ma. vinayasAgara.-1969. 108. sanatakumAra cakrIcarita mahAkAvya/jinapAla gaNi, saMpA. ma. vinayasAgara.-1969. 109. pAThya svasti/madhusudana zarmA; saMpA. surajanadAsa svAmI.-1969. 112. mantra bhAgavata/nIlakaMTha bhaTTa, sapA. zraddhAkumArI cauhAna.-1969. 114. sAMkhyAyana taMtra/sAMkhyAyana muni, saMpA. lakSmInArAyaNa gosvAmI.-1970. 115, 123. siMha siddhAMta siMdhu/gosvAmI zivAnaMda bhaTTa; saMpA. nArAyaNa gosvAmI.-bhAga 2. 1970, 117, mAlatantra kalyANa mizra, sapA. kavirAja viSNudatta purohita.-1972, 118. narasojI ro mahero/sampA. jeThAlAla nArAyaNa trivedI.-1972. 119. saMgIta raghunandanaH vyaMgyArtha candrikA saha/vizvanAtha deva, saMpA. dazaratha zarmA.-1974 120. mIrA bRhata padAvalI/saMpA. ke. esa. zekhAvata.-bhAga 1. 1975 124. khaNDa prazasti/manumata kavi, saMpA. ma. vinayasAgara.-1975.

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[49] varSa kramAMka varSa kamAMke 1915 1916 1917 1917 1918 1920 26 7 1921 1922 1922 1922 1924 1926 1926 1928 1930 1932 1933 1933 1934 vaSa kamAMka 1935 37 1936 1940 1940 1941 1943 1944 1945 1945 1945 1947 1949 1949 1949 1952 1952 1953 1956 1956 1957 1958 1959 1959-76 1960 1961 1962 1963 1964 1966 1968 1968 1968 1971 1971 1976 1980 1980

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OTHER ARTICLES

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JAYANTA' ON THE BUDDHIST DEFINITION OF PERCEPTION NAGIN J. SHAH O Jayanta first presents the Buddhist's case on the question of perception and then refutes it. On the Buddhist's showing perception is that type of cognition which is devoid of all thought and is non-illusory; Jayanta finds fault with both these elements of the definition but his discussion is largely concerned with the first." Kalpana (=vikalpa) is the Buddhist's word for thought and Jayanta asks him : Granted that kalpana is that type of apprehension of an object, which is capable of being associated with a word, why should it be denied the status of a pramana (=valid cognition)?'' The Buddhist replies : 'A true cognition is that which does not deal with things unreal but what a word stands for is not something real. For a word stands for a definite class of objects, but a unique particular which alone is real is different from cverything else-whether belonging to its own class or belonging to an alien class." This reply is most crucial for an understanding of the strong as well as weak points of the Buddhist's position. Thus even while granting that there are classes to which a unique particular belongs and classes to which it does not, he speaks as if there is something fictitious about granting that there are classes and that a unique particular belongs to them. Now to identify a unique particular as belonging to a class is to observe in this unique particular certain sensory features that are characteristic of this class. Naturally therefore a living organism, in order to identify a unique particular as belonging to a class, inust observe in this unique particular certain sensory features and recall 1he past understanding that these sensory features are the characteristic features of this class. In human beings this recollection is facilitated through the employinent of words, for with the help of words a thing can be defined in terms of certain sensory features even in case there takes place no simultaneous observation of these sensory features; thus a human being is in a position to identify a unique particular as belonging to a class (as denoted by the word concerned) even in case he had not earlier observed a unique particular belonging to this class but in case he was earlier informed that such and such sensory features are the characteristic features of this class. The Buddhist's kalpana is the process of identifying a unique particular as belonging to a class, and since all class can be assigned a corresponding word even if there are classes which are not assigned-or are not known to be assignedma corresponding word he

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defines kalpana as that type of apprehension of an object, which is capable of being associated with a word (the emphasis being on 'capable'). And his pratyaksa is the process of bare sensory experience through whose instrumentality sensory features are observed in a unique particular. Thus it sliould be a very correct proposition that pratyaksa followed by kalpana is the sole instrument of cognising objects. For all practical purposes the Buddhist even says just that, but he has involved himself in a highly misconceived theory according to which pratyaksa is the type of cognition that cognises unique particulars which are the only type of real things there are, while kalpana is the type of cognition that cognises classcharacters which are something unreal and are somehow falsely superimposed on unique particulars. And all sorts of misleading arguments have been concocted with a view to buttressing this misconceived theory. Of all that we have a foretaste in the two-sentence reply given by the Buddhist to Jayanta's simple query as to why kalpana (=thought) should be denied the status of a pramana (=valid cognition). Thus we are here being told that kalpana is no case of valid cognition because it has to do with words while a word stands for something unreal, the point being that a word stands for a class-character which is something unreal superimposed on a unique particular which is alone real and is something different from everything else whether belonging to its own class or belonging to an alien class. Then comes the following piece : 'A cognition of the forin of kalpana does not invariably follow in the wake of sense-object contact. For it might possibly arise even in the absence of sense-object contact, and even in case it arises in the wake of sense-object contact it invariably requires the memory of an earlier learnt word; certainly, if it were a product of sense-object contact it would have arisen as soon as this contact took place. The conclusion is that the cognition in question is not at all a produet of sense-object contact. Certainly, if even after encountering the object concerned a sensory cognition must require the services of the memory of an earlier learnt word, there will arise a gap between this cognition and this object.* Nor can it be said that the memory of an earlier learnt word-meaning comes to the assistance of a sense-organ in cognising its object; for apart from the consideration that the concept of an assistant cause is untenable, the fact remains that this meinory, its application to the present case and all tliat is a time-consuming process while a senseorgan cognises its objeet through a nirvikalpaka cognition as soon as this sense-organ encounters this object.' The whole argumentation makes strange reading. For what it is able to prove is that sensory experience and thought are two distinct types of process, cach produced by its own distinct type of causal aggregate, so that even when the two are produced together a sensory experience is a sensory experience, a thought is a

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5 thought. Not that to prove this was a mean performance, for thus to distinguish between sensory experience and thought was in a way the high water-mark of the Buddhist's speculation on logical problems; certainly, the distinction is not only very important but is also drawn very correctly. The difficulty rather is with the insinuation-nay, open declaration---that sensory experience has to do with something that is real, thought to do with something that is unreal. So, using the standard terminology of Indian logic it was proclaimed that pratyaksa (=bare sensory experience) is pramana (valid cognition), kalpana (thought) is no pramana. His old question as to why kalpana is no pramana Jayanta repeats, this time claborating it abit; thus he says: May be kalpana is of two sorts-one that is of the form of building castle in the air, the other that grasps a present object like a blue patch. Nobody cares if the former is said to be no pramana, but why should the latter be no pramana when it does not arise except in the presence of the object concerned?' The query is very pertinent not only because a thought might possibly be true of its object, but because the question of being true or otherwise arises only in the case of a thought, not in the case of a bare sensory experience. On the other hand, the Buddhist's position is that a bare sensory experience is all pramana, a thought is no pramana even when true. So, let us see how he answers Jayanta's present question; thus he argues: Really no thought whatsoever has anything to do with things real which are cognised in all fullness by nirvikalpaka cognition. The point is that a thing has but one nature and when this nature has been grasped by perception there remains nothing to be done by another pramana. As for the circumstance that in certain cases a thought appears to be grasping things real and to be lucid in character, that is because this thought arises in the wake of a nirvikalpaka cognition and so gets coloured by this cognition, not because this thought really grasps things real which in fact are grasped by a nirvikalpaka cognition alone." This again is a crucial pronouncement of the Buddhist, and again a highly misconceived pronouncement. For to cognise a thing means to identify it on the basis of its observed sensory features and in this sense a bare sensory experience is not at all a case of cognising a thing (though certainly an indispensable starting-point for cognising a thing) while a thought alone is a case of cognising a thing (though on the basis of features observed in the course of the preceding sensory experience). And here the Buddhist is saying something just the opposiic. Thus on his showing bare sensory experience not only cognises a thing but cognises it in all fullness so that nothing remains to be cognised by the forthcoming thought; hence even while distinguishing between a thought arising in a baseless fashion and one arising in the wake of a sensory experience with a view to identifying the object concerned he would not

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admit that the latter is a case of truly cognising this object, it being according to him at case of something mistakenly appearing to be a true cognition of this object on account of its proximity to the preceding sensory experience which is really a true cognition of this object. In this connection the Buddhist has also worked out a fivefold classification of kalpan and his contention is that each type of kalpana cither inistakenly ditlerentiates things which are in fact identical or mistakenly identifies things which are in fact different. Thus on his showing when a class-character, : quality or ul action is attributed to a thing it is a case of dillerentiating things which are in fact identical (a class-character, a quality or an action being nothing different from the thing concerned) and when a name or the possession of another thing is attributed to a thing it is a case of identifying things which are in fact different (a name or a thing possessed being in fact different from the thing concerned). This too is il considerably confused thesis. Really, all thought identifies a thing as belonging to a class and this it does through observing in this thing features that are characteristic of this class, these features being called a quality if they stand for some static aspects of the nature of this thing, an action is they stand for some dynamic aspect of it; in fact, even to attribute a qualiiy or an action to a thing is to identify it as belonging to a relatively simple class, but there is some point in distinguishing between an individual quality or action and a class-character which is essentially an ensemble of certain qualities and actions. And all names attributed 10 a thing are attributed to it either because of its possessing a class-character or because of its possessing a quality or an action; even a proper name auributed to a thing becomes a reminder of the qualities and actions characteristic of this thing. Lastly, the case of one thing possessing another is a case of these two things entering into a relation where cach has its own distinctive role; and a name attributed to a thing might also be a name attributed to it because of its entering into a relation with another thing. All these aspects of the true situation are at the back of the Buddhist's mind when he works out his thesis on a fivefold kalpana, but his misguided conviction thai a kalpana must somehow falsify the nature of things real has played havoc with all this. A detailed comparison between what is the case and what he says is the case is futile, but a point or two might be noted profitably. Since all kalpana is to be conceived as a case of attributing--potentially if not actually-a name to a thing, the fourth kalpana-type is to be understood as a case of attributing a proper name to a thing. Again, the Naiyayika posits a classcharacter, a quality or an action is an independent real existing besides the thing to which it belongs, and the Buddhist's impatience with this sort of proliferation of independent reals is somewhat understandable, but the

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latter's own understanding that a class-character, a quality or an action is a false imposition on the thing to which it allegedly belongs is a remedy worse than the disease. In any case, Jayanta lastly puts another pertinent question to the Buddhist as follows: 'If the attribution of a class-character ctc. to a thing is a case of false cognition, then why does this cognition not get cancelled as does the mistaken cognition of nacre as silver ?'The Buddhist's reply is again revealing even if again misconccived. For the following is what he says: "The mistaken cognition of x as not-x gets cancelled in case not-x is something apart from x, but a class-character etc. are nothing apart from the unique particular to which they allegedly belong. That is why the mistaken cognition of a classcharacter etc. is not cancelled, and that is why a thought is neither a case of true cognition (=pramana) nor a casc of false cognition but a third sort of something.'10 Really, this argument is neither here for there. The Buddhist realises that a correct identification of a thing on the part of thought cannot be dismissed as a case of false cognition, but he has also persuaded himself that bare sensory experience is alone pramana. He therefore says that a thought is neither a case of pramana nor a case of false cognition but a third something, a statement which, as it stands, is senseless. It is correct to argue that a thought as such is neither a case of true cognition nor a case of false cognition because a thought might bc either of the form of true cognition or of the form of false cognition; but what is thus argued is very different from what the Buddhist actually says. After thus presenting the Buddhist case as defended by the Buddhist himself Jayanta begins his own criticism of this case. He first cuumerates the several grounds on the basis of which the Buddhist has declared kalpana to be no pramana and then considers thicm one by one. He begins by assailing the Buddhist's argument that kalpana is 110 pramana bccause it has for its object what a word stands for, that is, something unreal; on Jayanta's showing what a word stands for, viz. a 'universal', is cognised by nirvikalpaka perception as much as by savikalpaka perception." I Really, on the question as to what is cognised by nirvikalpaka perception both the Buddhist and Jayanta are wrong; for nirvikalpaka perception being, in fact, the physiological process of sensory experience and not cognition proper, there arises no question as to what is cognised by nirvikalpaka perception. Moreover, Jayanta's position that universal' exists in the form of an independent real by the side of particular things is of doubtful validity. But liberally understood his present contention is that whatever object produces nirvikalpaka perception is the object cognised by savikalpaka perception, and that is substantially sound; for there are not two sorts of

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objects, one producing nirvikalpaka perception and the other cognised by savikalpaka perception. In this connection Jayanta reminds the Buddhist that on the latter's own showing kalpana is not a case of false cognition in the manner the mistaken cognition of nacrc as silver is. 19 Then it is submitted that savikalpaka perception does not cease to be a cognition born of sense-object contact simply because it requires the services of a word learnt in past, Jayanta's point being that the concerned sense-object contact persists cven while the services of a word are being availed of. 1 3 This submission too is substantially sound, for if anything can be called perceptual cognstion it is what the Naiyayika calls savikalpaka perception, and it is called perceptual cognition precisely because it consists in the identification of an object with wliich a sense-organ is in contact; by the same token, essentially mistaken is the Buddhist's counter-submission that it is not this cognition (which lic calls 'post-perceptual thought and treats as no pramana) but the preceding sensory experience that is to be called perceptual cognition. The Buddhist has elaborately argued that a word can render no services to a sense-organ in the production of perceptual cognition, but this argument is valid only because he has arbitrarily chosen to equate perceptual cognition with bare sensory experience; certainly, in the production of bare sensory experience a sense-organ does not need the services of a word. Jayanta's refutation of the argument in question is equally elaborate but its details cease to be much note-worthy once the basic fallacy vitiating this argument is kept in mind. Thus he contends that there is nothing incongruous about the causal aggregate of savikalpaka perception including a word recalled, that the memory of a word creates no gap between a sensory cognition and its object, that savikalpaka perception inspite of being a time-consuming process is of the form of perceptual cognition.14 All this is plainly understandable. Then Jayanta takes exception to the Buddhist's argument that a thing in all its fulness having been cognised by nirvikalpaka cognition nothing new remains to be cognised by post--nirvikalpaka thought, the former's point being that the same thing can well be cognised by two cognitions. 15 But as has been already noted, on this question both the Buddhist and Jayanta are wrong simply because nirvikalpaka perception is not at all a process of the forin of cognition. Lastly, Jayanta refutes the Buddhist thesis on a fivefold kalpana. In a nutshell his point is that a class-character, a quality and an action are each an independent real located in the thing to which they belong while nobody ever identifies a name with the thing to which this name is attributed or a thing with another thing which possesses this thing. 16 The point is substantially sound but for the fact that a quality, an action or a class-character even if really belonging to a thing are not an independent real existing besides this thing. In this connection Jayanta welcomes

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the Buddhist's declaration that a thought is not a case of false cognition but he disputes the latter's declaration that it is also not a case of praniana. Jayanta concedes that a thought might often be false but adds that a nirvikalpaka perception might often be false; e.g. the nirvikalpaka perception of one moon as two moons is false. 18 Correct is his implication that all thought cannot be dismissed as no pramana simply on the ground that a thought is often false, but the fact remains that there is no question of a nirvikalpaka perception being true or false, it being not at all a case of cognition; thus the mistaken cognition of one moon as two moons is not a case of false nirvikalpaka perception but a case of false thought. Here Jayanta again distinguishes between a thought arising in a baseless fashion and one arising in the wake of a nirvikalpaka perception, his point being that the former is not but the latter certainly is a case of pramana. 10 Really, Jayanta should say that the latter, if it is true of its object, is a case of pranana; but he is right in rejecting as invalid the Buddhist's plea that such a thought is not actually a case of pranana but appears to be so because it follows in the wake of a nirvikalpaka cognition which is actually a case of pramana, the former's point being that this consideration is irrelevant so far as parmanaship of the thought iu question is concerned." Jayanta cannot say that but the real point is that the question of being or not being prainanna arises only in the case of a thought, not in the case of a nirvikalpaka cognition; even so, his point is substantially valid in as much as a thought even when following in the wake of a nirvikalpaka cognition is true not for that reason but for the reason that it correctly identifies the object concerned. Here actually closes Jayanta's consideration of the point raised by the Buddhist in the cause of the defence of his case. What follows is a rambling sort of discussion interesting in its own manner. So, let it be examined separately. Jayanta begins by referring to the Buddhist's contention that a thing in all its fullness having been cognised by a nirvikalpaka cognition there remains nothing to be cognised by a post-nirvikalpaka cognition. Here is first repeated the old point that the same thing can well be cognised by two cognitions but then a new point is raised." Thus Jayanta laments : 'It is difficult to say as to what is cognised by a nirvikalpaka perception. You say it is a unique particular that is thus cognised, some say it is the grand universal, some say it is Being-as-such, some say it is speech, some say it is a thing in the form of a commingled mass of qualities, actions, class-character etc. Certainly, on questions related to knowledge, perception is the last court of appeal, but when there is a dispute about perception itself oath seems to be the only court of appeal.''! However, from all this

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10 Jayanta does not draw the correct conclusion that nirvikalpaka perception is not at all a case of cognition but a misleading conclusion that whatever is cognised by savikalpaka perception is also cognised by nirvikalpaka perception. And then he in essence argues that since a savikalpaka perception does not cognise a unique particular, the grand universal, Beingas-such, speech or the comingled mass of qualities, actions etc. the hypothesis that any of these things is cognised by nirvikalpaka perception is false. Of the several hypotheses in question, the last alone receives a somewhat sympathetic consideration at the hands of Jayanta, for the rest are simply so many illusionist hypotheses current in his times while he was an uncompromising opponent of all illusionism. Thus the advocates of these hypotheses appealed to the authority of nirvikalpaka perception and dismissed as a vikalpa-born illusion the world of our day-to-day experience; (we have already some idea of how that was done by the Buddhist and the procedure was essentially similar with his comrades-in-arms). As directed against these hypotheses Jayanta's present argument has the important meaning that what is revealed in savikalpaka perception is not an illusion but a verity; but for reasons we have already noted he was prevented from further arguing that nirvikalpaka perception is not at all a case of cognition. As for the last hypothesis it was a Kumaralite position as much opposed to illusionisin as Jayanta's own position. So, against it Jayanta raised a relatively secondary objection. Thus the Kumarilite maintained that qualities, actions, class-characters etc. exhibited by a thing are some how identical with this thing though also somehow different from it; on the other hand, Jayanta maintained that these qualities etc. are absoultely different from this thing, so that if the Kumarilite agrees with him on this point the two will have nothing to differ on the question of nirvikalpakasavikalpaka."It is in this background that Jayanta concludes his present enquiry by emphasising that whatever is cognised by savikalpaka perception is also cognised by nirvikalpaka perception; and since it is his understanding that all sorts of independent reals in the form of substances, qualities, actions, class-character etc. are cognised by savikalpaka perception he contends that the same are cognised by nirvikaldaka perception as well.96 But this time Jayanta clarifies his position by further noting that even if the same set of entities are cognised by nirvikalpaka perception and savikalpaka perception, the latter does and the former does not involve an cmployment of words. 97 However, on the question as to how an employment of words is involved in savikalpaka perception, there was a lot of confusion in the Nyaya campos As was noted in the beginning, the Buddhist definition of perception contained two elements in the form of saying that perception is devoid of

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all thought and is non-illusory. Uptil now Jayanta was preoccupied with the first element of this definition, now briefly criticises its second elenient. Thus he submits that on the logic adopted by the Buddhist there can be no perception that is illusory.99 The plea that a casc like cognition of two moons is a case of illusory perception is rejected on the ground that in such a case too there is nothing illusory about the concerned nirvikalpaka congnition which alone is what the Buddhist calls perception; thus on the Buddhist's logic a nirvikalpaka cognition cognizes but one mooi which the concerned post-nirvikalpaka thought misinterprets as two moons just as a nirvikalpaka cognition cognises but mirage-sands which the concerned postnirvikalpaka thought misinterprets as water.20 The Buddhist pleads that in the former case the cye has been rendered so defective that it cannot sec one moon but must see two moons; Jayanta retorts that on this logic it too might be said that in the latter case the eye las been rendered so defective that it cannot sccmirage-sands but must sec water.1 The Buddhist agrees to Jayanta's point, but then he is told that in that case he has no right to say that a valid post-perceptual thought rightly interprcts what the preceding nirvikalpaka cognition lias cognised, an invalid post-perceptual thought interprets it wrongly.39 This exchange of arguments is important because it throws enough light on low our philosophers grappled with the rather ticklish problem of nirvikalpaka-savikalpaka distinction. Thus the Buddhist came nearest to maintaining that what he called perception and defined as a sense-born nirvikalpaka cognition is in fact the physiological process of bare sensory experience; hence it was that so many lines of argumentation adopted by him led to the conclusion that there can be no illusory perception. For certainly, there is nothing illusory or non-illusory about bare sensory experience which just takes place wlien the appropriate causal aggregate is duly operative; thus, for examples the causal aggregate which includes a normal cye as a member produce, the sensory experience which the post-experiential thought interprets as the perception of one moon, while the causal aggregate which includes a defective eye as a member produces the sensory experience which the postexperiential thought interprets as the perception of two moons. So, when Jayanta suggests that in both these cases the concerned nirvikalpaka cognition cognises one moon, he is as much wrong as the Buddhist when he suggests that in the former case it cognises one inoon while in the latter case two moons. Jayanta pertinently points out that the Buddhist himself adopts another line of argumentation while explaining the case of a mistaken cognition of mirage-Sands as water; thus on the latter's showing the concerned nirvikalpaka cognition here cognises mirage-sands which the postnirvikalpaka thought misinterprets as water, cssentially the same sort of explanation Jayanta suggests for the case of a mistaken cognition of two

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12 moons. Really, in his explanation of the mistaken cognition of x as not-X the Buddhist is bound to have difficulty whether he maintains that here the concerned nirvikalpaka cognition and the post-nirvikalpaka thought both cognise not-x or that the former cognises x, the latter not-X; actually, he adopts the former alternative in certain cases and calls them the cases of illusory perception (c.g. the mistaken cognition of two m00115), adopts the latter alternative in certain other cases and calls them the cases of illusory thought (e.g. the mistaken cognition of inirage-sands as water). Jayanta asks the Buddhist to be consistent but mere consistency will be of no help to the latter in as much as both the alternatives in question are fraught with difficulty; the real solution of the problem lies in conlessing that what the Buddhist calls perception is not at all a process of cognition, so that there arises no question of its being illusory or otherwise. The real-merit of the Buddhist case lies in his realization that what he calls perception and what he calls thought are two distinct ways of dealing with things; he also virtually realised that the latter alone is the process of cognising things, but his failure to see as to what the former could be is not a process of cognising things misled him in so many ways. Thus cven while his own description of it clearly implied that what he calls perception is the physiological process of undergoing sensory experience, he went on speaking as if it is a process of cognising things in this way or that. As for Jayanta, his criticism of the Buddhist on this score is certainly penetrating and yet his own understanding of what nirvikalpakil perception is is almost as useless as that of any other Naiyayika, an understanding much inferior (because much less provocative of thought) to that evinced by cven an average Buddhist. Notes and References 1. Jayanta Blata, a well known Naiyayika, famous for his Nyayamanjari, a voluminous mature Sanskrit work on Indian logie, Nourished in the second half of ninth century A.D. His three works have so far been recovered and published. They are : Nyayakalikii, Agamadambara and Nyayamanjari. Though Nyayamanjari is known as a commentary on the Nyayasutras, it is really an independent work on the Nyaya philosophy. Therein one finds the triangular contest among the Naiyayikas, the Mimasakas and the Buddhists. Its study gives us a clear idea of the problems of Indian philosophy and their solution offered by these three main branches of Indian philosophy. The present paper is based on the discussion of the problem, found in Nyayamanjari.

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2. yat tAvat kalpanApoDhamabhrAntamiti lakSaNam / pratyakSasya jagI bhikSustadatyantamasAmpratam // nyAyamaJjaro (dvatIyamAhnikam ) gUrjarabhASAnuvAda. sahitA, saMpAdaka-anuvAdaka nagIna jo. zAha, prakAzaka lAlabhAI dalapatabhAI saMskRti vidyAmandira, ahamadAbAda-9, 1978, pR. 66 For the comprehensive presentation of the Buddhist conception of perception one may refer to a chapter on Sense-perception in Buddhist Logic, Volume I, as also a chapter on Perception in Buddhist Logic. Volume II, by Th. Stcherbatsky, Mouton & Co..'S-Gravenhage, 1958. 3. zabdasaMsargayogyArthapratItiH kila kalpanA / asyAzca kena doSeNa prAmANyaM na viSahyate / nyAyamaJjarI, pR. 66 asadarthaviSayatvamevedamuktaM bhavati, zabdArthasya vAstavasyAbhAvAt , svalakSaNasya sajAtIyetara. vyAvRttAtmanaH sambandhAdhigamasavyapekSapravRttinA zabdena viSayIkartumazakyatvAt , tadvyatiriktasya vastuno'nupalambhAt / nyAyamaJjarI, pR. 66 5. na cendriyArthasannikarSAnvayavyatirekAnuvidhAyinI kalpanAbuddhiH, tamantareNApi bhAvAt , tasmin satyapi ca pUrvAnubhUtavAcakazabdayojanaM vinA'nutsAdAt / yadi cendriyArthasannikarpastajanako bhavet prathamameva tathAvidhAM dhiyaM janayet , na ca janayati / tadayaM zabdasmRtervamapi na janaka iti manyAmahe / nyAyamaJjarI, pR. 66 * arthopayoge'pi punaH smAta zabdAnuyojanam / akSadhIyadyapekSeta so'thoM vyavahito bhavet / / iti [pramANavinizcaya], nyAyamaJjarI, pR. 66 6. saGketasmaraNopAyaM dRSTasaGkalanAtmakam / pUrvAparaparAmarzazUnyaM taccAkSuSaM katham // iti [pramANavArtika], nyAyamaJjarI, pR. 67 7. sarva evAmo vikalpAH paramArthato'rtha na spRzantyeva / sa hi nirvikalpakenaiva sarvAtmanA paricchinnaH / taduktamekasyArthasvabhAvasya pratyakSasya sataH svayam / ko'nyo na dRSTo bhAgaH syAd yaH pramANaiH parIkSyate // iti [pramANavArtika] yat tu keSAJcida vikalpAnAmidantAgrAhitvaspaSTatvAdirUpaM tadarthAvinAbhAvinirvikalpakadarzanapRSThabhAvitvAvAptatacchAyAsaMsargajanitaM, na tu teSAmarthasparzaH kazcidasti, arthAtmano nirvikalpe naiva mudritatvAt / nyAyamaJjarI, pR. 68 8. paJca caitAH kalpanA bhavanti-jAtikalpanA, guNakalpanA, kriyAkalpanA, nAmakalpanA, dravya kalpanA ceti / tAzca kacidabhede bhedakalpanAt , kacicca bhede'pyabhedakalpanAt kalpanA ucyante / jAtijAtimatomeMdo na kazcit paramArthataH / bhedAropaNarUpA ca jAyate jAtikalpanA // . 'idamasya gorgotvam' iti na hi kazcid bhedaM pazyati / tenAbhede bhedakalpanaiva /

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10. etayA sadRzanyAyAnmantavyA guNakalpanA | tatrApyabhinnayorbhedaH kalpyate guNatadvato || 14 tadA cAhu: - eSa guNI rUpAdibhyo'rthAntaratvena nAtmAnaM darzayati tebhyazca vyatirekaM vAJchatIti citram | 12. bhedAropaNarUpai guNavat karmakalpanA / tarasvarUpAtiriktA hi na kriyA nAma kAcana // 'gacchati devadattaH' iti devadattasyaivAnyUnA natiriktasya pratibhAsAt / vibhinnayostvabhedena pravRttA nAmakalpanA | caitro'yamityabhedena nizcayo nAmanAminoH || 9. nanu yadyabhede bhedaM bhede cAbhedamAropayantyaH kalpanAH pravartante, tatkathamAsu bAghakaH pratyayo na jAyate, zuktikArajatabuddhivat ? nyAyamaJjarI, pR. 70 caitra ityaM zabdaH, ayamityarthaH kIdRzamanayoH sAmAnAdhikaraNyam ? evaM daNDayayamityAdirmantavyA dravyakalpanA / sAmAnAdhikaraNyena bhedinorgrahaNAt tayoH / nyAyamaJjarI, pR. 69 yatra vastu vasvantarAtmanA'vabhAsate tatra bAghako bhavati, marIviSvitra jalabuddhau / iha tu na jAtyAdi vasvantaramamti, yato vastvantarAtmA'sya graho bhavet / vyaktiviSayA evaite sAmAnyAdivikalpAH / tasmAd vastvantarAnavabhAsiSveSu na bAdhakaH pratyayo jAyate / tasmAnna viparyayAtmAno vikalpAH / na caite pramANam, etadullikhyamAnasya jAtyAderapAramArthikatvAt / ata eva pramANaviparyayAbhyAmanya eva vikala ityAcakSate / nyAyamaJjarI, pR. 70 It will be interesting to compare this Buddhist kalpana with Yogasutrakara Patanjali's vikalpa, one of the five cittavrttis, the other four being pramana, viparyaya, nidra and smrti. Buddhist influence is evident here. 11. tatra tAvanna zabdasaMsargayogyArthagrahaNAdvA rakama sadarthagrAhitvameSAmaprAmANya kAraNamabhidhAtuM yuktam, zabdArthasya vAstavasya samarthayiSyamANatvAt / kaH punarasAviti cet, ya eva nirvikala ke pratibhAsate / kiM nirvikalpa ke sAmAnyAdikamavabhAsate ? bADhamavabhAsate iti vakSyAmaH / nyAyamaJjarI, pR. 71 bAdhakAntarasya ca nedamiti pratyayasya zuktikArajatAdijJAnavad bhavataivAnabhyupagamAt / nyAyamaJjarI, pR. 71 13. nA'pyanindriyArthasannikarSajanyatvaM saGkave tagraha kAlAnubhUtazabdasmaraNApekSaNAdasya vatavyama 2 sahakAryapekSAyAmapi tadvyApArAvirate: / nyAyamaJjarI, pR. 71

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15 14. (a ) ya: prAgajanako buddheH sa labdhvA sahakAriNam / kAlAntareNa tAM buddhiM vidadhat kena vAryate // indriyAlokamanaskAraviSayavad vAcakasmaraNamapi sAmamyantargatametatpratyayajanmani vyApriyate iti na vAcakasmaraNajanitatvena smArtasvAdapramANaM vikalpaH / nyAyamaJjarI, pR. 71-72 15. (b) yaccedamucyate ' so'rtho vyavahito bhavet' iti, tanna vidmaH kIdRzaM vyavadhAnamarthasyeti / na hi dIpena vA manasA vA vijJAnahetunA kadAcidartho vyavadhIyate / manobacca vAcakasmRtirapi sAmayyantargatA satI tatpratItau vyApriyate iti kathamarthaM vyavadadhIta ? smRtiviSayIkRtaH zabdastamarthaM vyavadhatte iti cet, na, zabdasya tatprakAza karavena jJAnavad dIpavad vA vyavadhAyakatvAbhAvAt / na cendriyavyApAratirodhAnaM vyavadhAnaM. tasyAdhunA'pyanuvartamAnatvAt / yathA tadbhAvabhAvitvAdAdyaM vijJAnamakSajam / tathA tadbhAvizvAduttaraM jJAnamakSajam // na hi vAcakasmaraNAnantaramakSiNI nimIlya vikalpayati 'paTo'yam' iti / nyAyamaJjarI, pR. 72 (c) yat punarvizeSaNa vizeSyagrahaNAdisAmadhyapekSatvena bahuprayAsasAdhyatvamaprAmANyakAraNamabhiIyate, tadatIva subhASitam / na hi bahuklezasAdhyatvaM nAma prAmANyamupahanti / uktaM ca 'na hi girizRGgamAruhya yad gRhyate tadapratyakSam' iti / nyAyamaJjarI, pR0 74 athAsya nirvikarUpakenaiva sarvAtmanA spRSTatvAt piSTapeSaNamayuktam iti savikalpakam adhigatArthagrAhitvAdapramANamiti manyase tadapi na sAdhu, pUrvameva parihRtatvAt / na nadhigatAdhigantRtvaM prAmANyamityuktam / gRhItagrahaNe'pi pramANasya pramANatvAnativRtteH / nyAyamaJjarI, pR0 75 16. yavabhyadhAyi bhinneSvabhedamabhinneSu ca bhedaM kalpayantya: kalpanA atasmiMstadgra he prAmANyamavajahati iti, tadyuktam atasmiMstadgraho bhavatyapramANatvakAraNam, tat sviha nAsti / tasya hi bAdhakapratyayopasannipAtAnnizvayaH / na ca bhavadupavarNitAsu paJcasvapi jAtyAdikalpanAsu bAdhaka kiJcidastIti nAtasmiMstadgrAhiNyaH kalpanA bhavanti / jAtirjAtimato bhinnA guNI guNagaNAt pRthak / yaiva tatpratItezca kalpanoktirabAdhikA || etaccopariSTAnnirNeSyate / dravyanAmnostu bhinnayorbhedenaiva pratItiH, nAbhedakalpanA / na hi 'devadattazabdo'yam ityeva tadvAcyaH pratIyate / nanu 'devadatto'yam' iti saMjJAsaMjJayabhedavyavahAro dRzyate iti cet, na, zabdaviziSTatadvAcyA vagatireSA na zabdo'syAmarthArUDho'vabhAsate na zabdavivartarUpeNArthaH parisphurati / kiM tarhi ?

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16 zabdasmRtyAkhyasAmagrayamAmAtizayodbhavaH / pratyayAtizayaH so'yamityevaM prAka. prasAdhitam // daNDayayamiti dravyAbhedakalpanA tu mandamatibhirevodAhatA / na hi daNDo'yamiti devadatte pratItiH, api tu daNDoti / tatra ca prakRtipratyayau pRthagevopalabhyete-daNDo'syAstIti daNDIti / tadiha yathaiva vastu tathaiva tadavasAya iti nAbhedAropaH / karmaNi tad dvayamapi nAsti, nAbhinne bhedakalpanam, na ca bhinne'pyabhedakalpanA / kriyA hi tadvato bhinnA bhedenaiva ca gRhyate / calatItyAdibodheSu tatsvarUpAvabhAsanAt / / tena kriyAguNadravyanAmajAtyuparaJjitam / viSayaM darzayanneti vikalpo nApramANatAm / / nyAyamaJjarI, pR0 75-77 17. viparyayAt samuttIrNa iti sAdhu sahAmahe / pramANAttu bahirbhUta vikalpa na kSamAmahe // nyAyamaJjarI, pR0 77 18. kvacid bAghakayogena yadi tasyApramANatA / ' .... nirvikalpe'pi tulyA'sau dvicandrAdyavabhAsini / nyAyamaJjarI, pR0 77 19. manorAjyavikalpAnAM kAmamastvapramANatA / .... yathA vastupravRttAnAM na svasAvakSajanmanAm / / nyAyamaJjarI, pR0 77 20. na ca nirvikalpakapRSThabhAvitvakRtameSAmetadrUpama, viSayasaMsparzamantareNa svataH svaccharUpANAM jJAnAnAmevamAkAratvAnupapatteH, kiM nirvikalpapRSThabhAvitA kariSyati / nyAyamaJjarI, pR0 77-78 21. nanu nirvikalpakenaiva vastusarvasvaM gRhItam , 'ekasyArthasvabhAvasya' iti varNitam / prativihita...metat gRhItagraNe'pi prAmANyAnapAyAt / . nyAyamaJjarI, 78 . 22. kiJca kiM nirvikalpakena gRhyate ityetadeva na jAnImaH / bhavanto nirvikalpakasya viSayaM sampracakSate sajAtIyavijAtIyaparAvRttaM svalakSaNam // mahAsAmAnyamanye tu sattAM tadviSayaM viduH / vAyUpamapare tattvaM prameyaM tasya manvate // kecid guNakriyAdravyajAtibhedAdirUSitam / zabalaM vastu manyante nirvikalpakagocaram / pratyakSaviSaye'pyetAzcitraM vipratipattayaH / parokSArthe hi vimatiH pratyakSeNopazAmyati // pratyakSe hi samutpannA vimatiH kena zAmyati / idaM bhAti na bhAtIti saMvidvipratipattiSu // parapatyAyane puMsAM zaraNaM zapathoktayaH / nyAyamaJjarI, pR0 78

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17 23. na tu zapathazaraNA eva nirudyamamAsmahe / mArgAntareNApi tatprameyaM nizcinamaH / nirvikalpAnusAreNa savikalpakasambhavAt / grAhya tadAnuguNyena nirvikalpasya manmahe // nyAyamalarI, pR0 78 24. tatra na tAvat ......na puna: sa tadAtmakaH / nyAyamaJjarI, pR0 79-80 citratApi .....tadAtmakaH / nyAyamaJjarI, pR0 80 tasmAdya eva vastvAtmA savikalpasya gocaraH / sa eva nirvikalpamya zabdollekhavivarjitaH / / kimAtmako'sAviti cedyadyadA pratibhAsate / vastupramitayazcate praSTavyA na tu vAdinaH // kvacijAtiH kvacid dravyaM kvacit karma kvacid guNaH / yadeva savikalpena tadevAnena gRhyate // nyAyamaJjarI, pR0 81 27. iha zabdAnusandhAnamAtramabhyadhikaM param / viSaye na tu bhedo'sti savikalpAvikalpayoH // nyAyamaJjarI, pR0 81 28. nyAyamaJjarI, pR0 32-56 29. 'abhrAnta' padasyApi vyAvatyai na kiJcana tanmate pazyAmaH / nyAyamaJjarI, pR0 82 30. nanu timirAzubhramaNanauyAnasaMkSobhAdyAhitavibhramaM dvicandrAlAtacakracalatpAdapAdidarzanamapokhamasya parairuktam / satyamuktam, ayuktaM tu, 'kalpanApoDha'padenaiva tadvyudAsasiddheH / tatrApi nirvikalpakaM jJAnamekacandrAdiviSayameva, vikalpAstu viparItAkAragrAhiNo bhavanti, yathA marIcigrAhiNi nirvikalpake salilAvasAyo vikalpa iti / nyAyamaJjarI, pR0 82 31. nanu timireNa dvidhAkRtaM cakSurekatayA na zaknoti zazinaM grahItumiti nirvikalpakamapi dvicandra jJAnam / yadyevaM taralataraGgAdisAdRzyarUSitamUSire marIcicakraM cakSuSA paricchettumazakyamiti tatrApi nirvikalpakamudakagrAhi vijJAnaM kimiti neSyate ? nyAyamaJjarI pR0 82 32. abhyupagame vA sadasaskalpanotpAdAdikRtaH pramANetaravyavahAro na syAt / nyAyamaJjarI, pR0 82

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OO DOCTRINE OF MAYA-A CRITICAL STUDY Dr. Yajneshwar S. Shastri Adi Sankaracarya is one of the most outstanding philosophical personalities in the history of world-thought. There is no second opinion among the scholars that in metaphysical profoundity, logical acumen and spiritual insight, he is unparalleled among Indian thinkers. His Advaita philosophy is a rare contribution to mankind. Sarkara-the chief exponent of Advaita, adopting absolutistic approach to Reality maintains that the real is Existence, Consciousness and Bliss. It is one without a second.2 It is attributeless, beyond space and time, indeterminate, real being, but it appears to be non-being to dull-minded people.3 It is the highest universal in which all the particulars merge. He declares in clear terms that, Brahman is the only ontological Reality and except it everything else is just name and form.5 For Sankara, Brahman is all-pervading energy. The most outstanding feature of Sankara is that he proclaims the ultimate identity of the individual self (Jiva) or consciousness with the universal Principle of consciousness--Brahman. He also advocates the non-difference of the entire world with the Brahman-Absolute existence, but by that non-difference he does not mean the same kind of identity as that of the self with it. Vacaspati Misra rightly points out that, non-difference to Sankara is merely a denial of difference or independent reality, and not an affirmation of identity in the strict sense. And it is, according to him, only, when a person has directly realized his own identity with Brahman, that can have a fully convincing experience of the universal non-difference.8 Again, it is most essential to know the definition of 'real (Satya) and 'unreal (ansta) given by Sankara to understand his philosopliy. Without giving the notice to this fact, critics of Sankara have missed the essence of Advaita philosophy of this great genious. Sankara maintains that a thing cannot be said to be real simply because it is perceived, for, perception is common to both the real and the unreal things. Real is something which is never non-existent, something uncontradicted in tripletime (i.e. in past, present and future). It is not subject to change, is unalterable in its essential nature. That object, which essentially remains what it is, is truly real. Thus, Sankara has defined the real as 'that the ascertained nature of which does not undergo any change' or as 'that

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19 about which our understanding does not vary': 10 In this sense only the Brahman is real which is unchangable, immutable and infinite. The unreal is 'that whose nature varies, changes and is subject to destruction.' Name and form world is, subject of change and destruction. Though it is real for all practical purposes, it is 'Mithya, apparent existence and unsta. The mundane world, thus, cannot be called real in the ultimate sense of the word. It is the only Brahman which is real in true sense. Now, if reality or Braluman, is non-dual, uncaused, uncreated, unchanging and the phenomenal world is mere appearance (mithy a), then the question naturally arises how this non-dual pure consciousness, i.e. Brahman appears as unreal manifold world of phenomena ? How from the pure Brahman, the impure world of men and things came into existence ? Advaitin has to explain how the one became many? How this absolute is related to phenomenal world ? If Brahinian be the cause of the world, will not the blemishes of the latter pertain to the former also ? will not Brahman cease to be truth, intelligence and bliss? Will not the nondifference of Brahman be destroyed ? By merely stating that Brahman illusorily appears as the world will not satisfy the curiosity of jaquirer into truth. Advaitins have to answer how the real appears as the trsnsitory world. To attribute any kind of causality in an absolutely real sense to the immutable, uncreated and transcendental Absolute will be logically absured. Sarkara-the Advaita stalwart, thought that without the assumption of an extraneous principle, (which is already found in seedling form in the Upanisads)'?, it is not possible to account for the world-appearance. There must be admitted some principle or power which superimposes the manifold of sense on the supersensuous supreme Braliman. This extrancous principle is called Maya by Sankara. This doctrine is specially introduced by Sankara as an explanatory factor and to satisfy the natural curiosity to know the why and how of appearances. This doctrine is a logical necessity for all the Absolutists to explain the otherwise inexplicable relation between the universe and the Absolute. Owing to this Maya, the Brahman though itself absolutely non-dual, appears to be holding up diverse, discrete and finite appearnaces as innumerable, animate and inanimate objects of the universe. It is Maya which gives rise to all kinds of phenomenal appearances recognised as various empirical entities (Vyavaharika) and also to further appearances some times known as illusory objects (Pratibhasika). So, besides one, non-dual Absolute Reality-Brahman, there has to be assumed a universal diversifying factor or effectuating principle. This principle is called Maya. It must be accepted, however illusory in its ultimate

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20 nature, as explanatory factor of all the appearances of the phenomenal world. An assumption of it is the only solution to the question which unavoidably arises as to how this non-dual Reality is to be related to the complications of diverse becomings, pscudo realities in the form of innumerable appearances as multiple empirical or illusory entities. In other words, to solve the vexed problem of relation between appearance and Reality, One and many, Noumena and phenomena, this doctrinc of Maya is introducted by Sankara. The concept of Maya is not a fabrication of Sankara's mind as some critics think. The word Myaa is of very great antiquity and had been in considerable use in orthodox literature much before the times of Sankara. It is at least as old as Rgvella and it occurs mumber of times in Rgveda.13 It is said that 'Indra assumes many forms through mysterious powers.", It is also said that 'by overcoming the Maya of the demons Indra won the Soma.''5 It is also found in Atharvaveda, 16 earlier Upanisads', Bhagavadgital8 and Yogavasistha.19 In all these texts, this word is used primarily in the sense of mystical power, or cover, veil or ignorance. An indepth study of these scriptures reveals that Sankara's interpretation of this word is more faithful to the intended purpose of these scriptures than the views of anti-Sankaraites. As in Rgveda and other ancient scriptures, so in Sankara's works too, 'Maya' has been used in varied senses. At places, it is used in the sense of illusory appearances, it is also used to connote the mysterious power of the almighty creator and Lord of the world.20 It is through and by dint of this his indescribable power that the supreme Lord of all, assumes, unaffectedly, the creatorship of the entire universe. This power, says Sankara, has got to be posited, or without it the highest Lord could not be conceived as creator, as he could not become active, if he were distitute of the potentiality of action'.21 This Maya or causal potentiality has for its substratum or support the highest Lord and it is denoted by the term avyakta 22 It is this very 'Maya' of the supreme Lord which in the scriptures has some times been designated as 'akasa' and some times as 'aksara' (indescribable).23 What has been called 'Praksi' in the Sruti and Smrti is this "Maya' itself, and the names and forms which belong to the self of the omniscient Lord as it were and which constitute the seed of the entire phenomenal world and cannot be defined as either real or unreal are also the same as this Maya.24 Prakrii, according to Sankara, is nothing but this Maya' of the Lord which is the causal potentiality of all the effects and has the three gunas as its constituents.25 It is called 'avyalta', for it cannot be described either as real or as unreal.20 This

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Maya of Sankara should not, however, be mistaken for the 'Prakrti' or 'Pradhana' of Sankhya, No doubt, like Praksti of Sankhya, it is something material and unconscious. But like Prakrti of Sankhya, it is neither real nor independent reality. Maya is entirely dependent on and inseparable from the supreme Lord, and as such, lias no being of its own. It is a power of Lord. So, all power is non-different from its possesor, so also Maya, being power of supreme Lord is not different from it.27 Tsvara creates the world out of liis this Mayasakti which is tlie matrix of names and forms.28 It's activity and inactivity is on accout of Maya.29 He is. in his essential nature, inactive. But becomes active in relation to his Maya.30 It is called Mahamaya and Isvara is called Mahamayin.31 Maya is existent but not real like Brahman. Brahman is both sat and positive, Maya is positive but not sat. So, there is no two ultimate categories in Sankara's pliilosophy. According to Sankara the world is Maya, means that it is an appearance of Reality in a form which is not its essential and ultimate nature and has no being after the dawn of the right knowledge.32 Maya is a power of God, indistinguishable from him, just as the burning power of fire is from fire itself. It is neither real like Brahman por unreal like son of a barren woman. It is not real, for it vanishes at the dawn of knowledge, it is not unreal, for it is true as long as it lasts, Sankara beautifully states in his Vivekacudamani that 'this Maya is neither real nor unreal, nor is it essentially both, it is neither differentiated nor is it un-defferentiated, nor is it essentially both, it is of the most wonderful and indescribable form.o33 On the ground that it is indescribable, Maya cannot be denied. It is felt fact and is to be inferred through its effects by our intelligence.34 Sankara quotes a verse from Suryapurana to support his anirvacaniyatva of Maya.35 Maya is the material cause of the world in conjunction with 1Svara, Maya, the creative power does not affect God, does not deceive him, like magician who is not affected by his inagical power.36 The relation of Maya and Braluman is unique. It is neither identity nor difference, nor both. It is energised and acts as a medium of the projection of this world of plurality on the non-dual ground of Brahman. Really it can do no harm to Reality, just as mirage water cannot make the sandy desert muddy. It is something positive (bhavaripa) though not real. It is called positive in order to emphasize the fact that it is not merely negative. The main functions of Maya is two fold:-it superimposes and conceals the real nature of the object and shows up in it place some other object. These two powers of Maya are called 'Avarana' and 'Viksepa respectively,37

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22 It conceals Brahman from our knowledge point of view and shows up in it place the universe and world of souls. It not only makes not apprehend Braluman, but creates some other thing in its place. It is its speciality that it projects something in the place it conceals. In this sense Maya is considered as a positive. Everything is play of Maya, just appearance of Brahmm. How Bralman appears is very difficult to exppin, but we can only say that Bralman appears as the world, even as the rope appears as the snake. It is very difficult to give logically satisfactory account of doctrine of Maya. Suresvara, a direct disciple of Sankara, admits that there is a core of unintelligibility associated with the doctrine of Maya 38 But on this basis it cannot be denied. It is a felt fact. It is basis of our intellectual, religious, inoral and social activities. In fact every one of our activity is the work of Maya, 39 It is a simple statement of facts, it is what we are and what is around us. 'It is co-eval with our life. We do not know how or when we got into it. Nobody walks into an illusion consciously. We can only know bow to get out of it. Really it is the result of a false indentification of the real and the unreal. It is a nature of mau's experience.40 For common man the world of Maya is rcal. The learned, man thinks that it is unreal and for the metaphysician, it is neither real nor unreal.4! This causal potentiality or the cause of the world appearance be understood from the two stand paths. For Isvara, or God, Maya is only the will to crate the appearance. It does not affect God, does not deceive Him. For ordinary ignorant people like us, who are deceived by it and see maniness here instead of one Brahman, Mayu is an illusion producting ignorance. In this aspect Maya is also called, therefore, Ajnana, or Avidya and is conceived as having the double function of concealing the real nature of Brahman, the ground of the world and making him appear as something else, viz., the world. But for those wise few who are not deceived by the world show, but who perceive in it nothing but Brahman, there is no illusion, nor therefore, illusion producing Maya. Brahiman for them is not therefore, the wielder of Maya.42 MAYA AND AVIDYA : It secms that Sankara does not make any difference between Maya and Aridya. He uses them as synonymous terms. Even Ramanuja took Maya in the sense of Avidya and criticises it in his Sribhasya mostly using the word Avidya. It is of the nature of Avidya.13 Sankara, quite clearly states that Maya is Avidya.44 The world has also some times been

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spoken of hy Sankara as being constitnted of Avidya, imagined by Avidya, presented by Avidy145 and so on. We feel that the terms Maya and Avidya are interchangable in Sankara's philosophy. But opinion is divided with regard to these two terms among Sarkara's followers. In Advaitic works like, Saiksepasiriraka, Sidulhantamuktavali and Vivaranaprameyasangraha, Ho distinction is drawn between Mayu and Avidya. In Prakstarthavivarana Mapa has been described as the beginningless and indescribable, origin of all objects wliich is ussociated with (the infinite) cosmic consciousness, while Avidra is viwedd as a linitc unit of this cosmic Maya.47 So, also in Pancailasi, Muyu is lield to be the adjunct (Upadhi) of Isvara, while 4vidya is maintained to be adjunct of the finite individual souls (Jivas) only.48 Vacaspati Misra recognises original nescience (Mulavidya) and fragmentary nescience (tulavidya) 49 Beginningless positive root nescience is the cause of the world. It is thic adjunct of Isvara. Individual nescience is the adjunct of the Jira. The Brahman, the object of ncscience subsisting in the Jira, is perverted in to the world with the aid of materiality of Maru subsisting in Brahman,50 Vidyaranya regards Maya as made up of pure Sattva, and Avidya as made up of impure sattva. Isvara is the reflection of Brahmian in Maya. The Jiva is reflection of Brahman in Avidya Mara is adjunct of Isvara. While, Avidya is the adjunct of the Jiva.51 Mahadevanandasarasvati52 states that one Ajnana-which is positive nescience composed of Sattra, rajas and tamas, neither real nor unreal, but indefine able and capable of being annulled by right knowledge, is divided into two l'oled : Maya and Aridya. Like Vidyaranya he says that Maya is made up of pure Sattva while A vidya is made up of impure Sattya, Maya is adjunct of Isvara while Avidya is the adjunct of the Jiva. He further states that Maya las predominance of the power of projecting plurality of appearance while Avidya has predominance of the power of veiling the nature of Braliman. In this way, only one Ajnana is called Maya and Aridy, according to the pridominance of the power of projection (Viksepasakti) and that of the power of veiling (Avaranasakti). Sadananda in his Vedantasara53 divides nescience (Ajnana) into collective (Samasti) and individual (Vyasti). The collective Ajnana with pure sattva predominates in it is the adjunct of Isvara and it is Maya. The individual Ajnana with impure Sattva predominates in it is the adjunct of Jiva and it is Avidya. Maya is cosmic nescience and Avidya is individual nescience. Praksatman states that Mayu and Avidya are identical but, on practical level they are to be treated as different. Viksepasakti is predominent in Mayd which projects the world appearance, while Avaranasakti is predominent in Aridya which conceals the nature of Brahman.54

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LOCUS OF MAYA : Locus of Mayu or Avidya is a matter of great controversy and even Sankara's followers liave divided themselves into two main groups. There are some who hold that the sanie pure Brahman is both the object and locus of Aridya or Maya; whereas there are others according to whom the Ajnana or Avidya has not purc consciousness or Brahman, but Jiva or individual soul, for its locus or support. There are difficult es involved in holding either of these views. As far as first view is concerned, Maya or Avidya, cannot be attributed to Brahman. Braliman is selfluminous and pure, while Maya is impure by nature i.e. ignorance. There is some sort of antinomy between them as there is between light and darkness. It is beyond our comprehension to see how they can exist togetlier. If we accept second view, that, Jiva is the locus of Maya or Avidya, then there is the question as to how, prior to the functioning of Maya, there are Jivas. Jivas are products of Maya. How can Avidya or Maya have for its locus a Jiva which itself is a product of Avidya ? There is the defect or reciprocal dependence i.e. for Maya to function we require the existence of souls and for the existence of souls (Jiyas) there is the necessity of the functioning of Maya. For the upholders of first view. though locus of Maya is pure Brahman, it is not affected by its impurity like inagician is not affected by his own magical pwer, and mirage water cannot make the sandy desert muddy. So, there is no harm in accepting the view that locus as well as content of Maya is the Brahman. Vacaspati Misra 56 and his followers disagree with this first view and uphold that the Jiva is the locus of Maya or Avidya. They have tried to o "ercome objections raised against it by means of the analogy of a tree and its seed.57 Apparently a tree cannot come into being without its seed exactly as a seed cannot be conceived without there being a tree to produce it. All the same the seeds and the trees are both there, similarly it has been said, the individual soul and its Avidya or Ajnana have been there from beginningless time, because no beginning can be assigned to both by the finite mind. As far as Sankara is concerned, at certain places he seems to say that, supreme Lord is locus and content of Maya (Parames yarisrayi) and at certain places, it is Jiva which is locus of Maya or A vidya. There is nothing wrong in accepting either of these views. If we take first view, then the Isvara-the locus of Maya, is unaffected, like a magician who is not affected by his own magical power.59 As far as latter view is concerned Sankara is very clear. Answering the question whose is this ignorance, Sankara says that "It is of you who puts this question". (E 4 gafa De a sfa),60

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25 "Avil vi belongs to that very person in whom it appears"; he who sees it, lus it" (1731 aya aku). He also states, that, Avidya is something which can be experienced by one's own self (6919777714) and something which has one's own self for its support of locus (11977).62 Maya and The World : Closely allied with the doctrine of Maya is the nature of the world. Muya is the causal potentiality of the world. World is creation of Maya, just name and form. It is real for the all practical pursposes, but not real like a Brannan, in the ultimate sense. Sankara never denies the pragmatic or relative reality of the empirical objects of the world. When he calls them 'Unreal it is always from the ultimate point of view that he does so. Whenever, Sankara says that world is Maya or Mithya, it means, he wants to emphaisze the ultimate in reality of the world. His recognition of the three fold existence (Sattatraya)-Pratibhasika, Vyavaharika and Paramarthika, is a point that needs to be borne in mind in this connection. The world is Vyayaharika reality, but it becomes sublated when right knowledge dawns.63 So, long as we are in this world, we cannot take it to be unreal. This phenomenal world and worldly objects exist because we all experience them.64 Ignorant critics declare that l'or Sankara this mundane world is mere illusion, dream and thus, he is an illusionist. But this criticism is far from the truth. For Sarkara, the world is not an empty dream. It is objective and not creation of individual fancy. It has common objective reference. The world of object is not on par with dreams. The dream world is private and personal. The world of experience is public and has an objective referance. It also satisfys the pragmatic test. For from condemning this world to be unreal, Sankara claims some sort of reality even for error and dillusion. It is the real which appears and hence every appearance must have some degree of truth in it, though none can be absolutely true. Objects, seen in a dream are quite real as long as the dream losts. The water in dream can quench the thirst in a dream. It is only when we are awake that we can realize the falsity of the dream states. So long as rope is mistaken for a snake, it is sufficient to frighten the person who mistakes it. Similarly, so long as we are engrossed in ignorance, the world is quite real for us. It is only when true knowledge dawns that the world becomes sublated. This world becomes ontologically less real when Brahman is realized.65 Sankala rightly points out that the world of waking state cannot be reduced to the level of dream objects though it quite rent in a dreant states.

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26 resembles dreams in certain respects. "An object will not lose its real nature and acquire that of another, merely because it resembles that other in certain respects." This manifold world is taken to be real as long as the essential unity of the Jiva with Brahman is not realized. As long as this unity with Brahman, the supporting ground of all phenomena is not realized, the world with all its difference is perfectly real. It is only from the absolute stand point when right knowledge is attained that the Advaita Vedanta declares the world to be unreal. Criticism of Mayavada Sankara's doctrine of Maya, is unfortunately, misunderstood and misrepresented by many thinkers. For certain thinkers the word Maya connotes nothing but the utter illusoriness of the world. This doctrine has been the target of much adverse criticism, even by the cminent philosophers, all down the ages, from Bhaskara to Sri Aurobindo. Even great Jain thinkers, like Vidyanandi and others criticise the Mayavada. Bhaskaracarya, is the first thinker to criticise Mayavada, 'who was either contemporary of Sankara or flourished just after his death. Bhaskara thinks that Mayavada is due to the influence of Mahayana Buddhism67 and it is an unwarranted hypothesis. Quoting a verse from Pudmapurana, he states that, Sankara's Mayavada is asat 'Sastra' and it is hidden Buddhism with its roots cut assunder.s While criticising the doctrine of Maya Bhaskara argues, that so called Maya or Avidya, which projects the sensible world of plurality and practical life, cannot be said to be indescribable. It is self-contradictory to hold that Maya or Avidya is both existent and non existent. If it is mere negation, it cannot cause bondage. It must he positive entity, since it causes bondage. So, it must exist along with Brahman. This is dualism. If it is beginningless, it must be endless. Then, there can be no liberation, because Advaitins claim that without destruction of Avidya no liberation is possible. If the knowledge of duality or difference is false, the knowledge of unity or identity, also must be false, because it is knowledge, knowledge of the world cannot be false, like the knowledge of dreams, since dreams are not absolutely false like hare's horns. So, doctrine of Maya is irrational concept.69 69 Vidyanandi, a first rank thinker of Jainism who flourished in 9th Century A. D., argues, that, if Brahman is the only Reality and on acconut of Maya or Avidya, this apparent world exist, then it is impossible to prove, either existence of Maya or Mithyatra (illusory nature) of the world 4.

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by any means of valid knowledge.70 The fundamental objection raised by Jain thinkers against Advaitinis, whether the doctrine of Maya (Cosmic illusion) adopted to explain this multiplicity of the phenomenal world is real or unreal. If it is real, then it destroyes the non-dual nature of Brahman and leads to an inevitable duslisin. If it is unreal, then this world which is caused by Maya will not be possible. To say that Maya is unreal and still it creates this world is as absurd as to say that a woman is barren and that she is a mother. 71 And the advaitins themselves accept the theory that the real thing cannot be produced from unreal thing. Again, the very statement that Maya is indescribable. i.e. neither existent nor non-existent on account of being existent in the state of mundane life and no more at the state of realization, indicates, that it is describable in terms of either existent on the phenomenal level or non-existent in the state of liberation. To say that Maya is indescribable is self-contradictory like saying that I am silent throughout the life and my father is bachelor.72 Vidyanandi further, argues that, if we grant that Maya exists, then where does it exist. Neither Brahman nor Jiva can be locus of Maya. It cannot exist in supreme Brahman which is pure consciousness by nature. If it exists in Brahman, then cannot be called pure consciousness on account of being associated with Maya. Even individual self is pure consciousness by nature and in cssence, it is not different from Brahman and this free from all taint of Maya. If Maya. is an independent reality like Brahman and co-eval with it from the beginningless time, then it will be an impossible task to annihilate it by any means of liberation and the consequence of this indestructibility of Maya is an eternal bondage of the soul. It is argued that Maya exists (lihavarupa) but it cannot bc eternal like Brahman nor it be an independent entity. Though it is not capable of being determined by logic, still the denial of its existence would be contradiction of a felt fact and without adopting, this doctrine of Maya, it is not possible to solve the problem of relation between tlic Absulute and the phenomena, Individual self and the Brahman, the real and the unreal. Here, again, one may argue why should such kind of illogical and irrational concept be accepted at all? Instead of postulating this kind of unreal principle (Maya) as the cause of the world, it is better to accept the view that the world is both different as well as non-different from the Brahman. The relation between the Absolute and the world is to be identity-cum-difference. An advantage of accepting this view is that there is no necessity of denying any one of the felt facts, the world and its cause-the Absolute. 73 Ramanujacarya's seven important objections (anupapattis) against Mayavada

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28 of Sankara are well-known. In his criticism of Maya or Avidya, he seemes to be influenced by Jain philosopher-Vidyanandi of 9th century A.D. Some of his arguments are very similar to that of Vidyanandi. Ramanuja's first objection is, what is the locus or seat of Maya or Avidya. It connot be Brahman, who is full of perfections. It cannot be the individual, who is the product of Avidya. It cannot exist in Brahman, for then the unqualified monsim of Brahman would be break down. Avidya means ignorance, it cannot reside in pure, self-luminous or consciousness i.e. Brahman. Hence Maya or Avidya cannot exist either in Brahman or in Jiva, it is illusory concept, a figment of Advaitins imagination.74 (Asrayanupapatti). Secondly according to Advaitins, Avidya conceals nature of Brahman. But it is not at all possible, because, Brahman is of the nature of self-luminosity, self proved and pure knowledge. Avidya, ignorance cannot veil or conceal its essence. Veiling the selfluminosity of Brahman consists in either obstruction of the production of manifestation of Brahman or the destruction of its existing manifestation. The mainfestation of Brahman is eternal, it is not produced. So concealment is not possible. It is absured to say that darkness can hide light or that night can acts as a veil on day. If veiling means destruction of existing manifestation, that would mean the destruction of very nature of Brahman. But it is not acceptable to any e. So Avidya is incapable of concealing the nature ol Brahman75 (Tirodhananupapatti). Thirdly, what is the nature of Avidya: Is it real or unreal, positive or negative ? If it is real, there would be duality the other reality being Brahman. If it is real, positive how can it be Avidya? Avidya means ignorance and it is absence of knowledge, If it is unreal, negative, then, how can it project this world-illusion on Brahman? To say that Avidya is both positive and negative is to embrace self-contradiction. So reality of Avidya cannot be proved76 (Svarup mupapatti). Fourthly, to say that Maya is neither real nor unreal but indescribable is illogical. How can a thing be neither real nor unreal? A thing must be either real or unreal. All our cognition relate to either entitites or nonentities. There is no third alternative. To maintain a third alternative is to reject the well established canons of logic-the Law of contradiction and the Law of excluded Middle77 (Anirvacaniyanupapatti). Fifthly, no means of knowledge (Pramanas) testify to the existenance of Maya. Avidya cannot be perceived, for perception can give us either an entity or non-entity. It cannot be inferred, for inference proceeds through a valid mark (Linga) which Avidya lacks. In the Scriptures, Maya or Avidya is used to indicate the wonderful power possessed by God, who has

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nothing to do with an eternal unreal Avidya 78 (Pramananupapatti). Sixthly there is no remover of Avidya. Advaitins believe that Maya or Avidyu is removed by right knowledge of the unqualified, attributless Brahman. But Ramanuja says that such knowledge is impossible. Discrimination and determinatiou are absolutely essential to knowledge. Pure identity is a mere abstraction. Hence, there can be no knowledge of indifferentiated attributeless Brahman. And in the absence of such knowledge, there can be no remover of Avidya.79 (Nivartakanupapatti). Advaitins maintain that realization of identity between individual self and Brahman removes Avidya. Really, removal of Avidya is not possible. Avidya is said to be positive by Advaitins. A thing which positively exists cannot be reinoved from existence by knowledge. The bondage of the soul is due to karma which is a concrete reality, not apparent, as it is actually experienced, and so cannot be destroyed by the integral knowledge of the identity of Braliman and the self. Cessation of bondage can be acquired by devotional meditation on God through his grace. The duality of Brahman and Jivas and the world is real and known by valid knowledge. So, the knowledge of identity contradicts the real nature of duality, and is therefore false. In other words, the knowledge of identity, which seeks to terminate Avidya, is itself false 8 0 (Nivrit yanupapatti). By all these arguments, Ramanuja concludes that the doctrine of Maya sreates more problems then solutions. So, it is not at all helpful in solving philosophical problenis. Parthasarathi Misra, a follower of Kumarila Mimamsa, thinks that the concept of Maya or Avidya, is irrational. His main question against the concept of Avidya is : 'Is Avidya false knowledge ? or is its cause different from it? If Avidya is false kuowledge, it either belongs to Brahman or Jivas. It cannot belong to Brahamn because Brahman is of the nature of eternal knowledge. Jivas are also non-different from Brahman in their essential nature, So, they cannot have false knowledge. Thus, Avidya, a false knowledge does not exist. Therefore, its cause, which is different from it, cannot exist. If Avidya, a false kuowledge or its cause be said to exist, separate from Brahman, then Advaita is undermined. If Avidya exists in Brahman, what is its cause? It cannot be anything different from Brahman, nor can it be Brahman since it is of the nature of right knowledge. It cannot contradict its nature. So, existence of Ayidya cannot be proved. 81 Even Vijnanabhiksu, in his introduction of Sankhyaprayacanabhasya, like Bhaskara, quotes a verse from Padmapurana, and says Mayayada is hidden Buddhism. Criticism of Mayayada is found in the works of Madhva, 8 3 Vallabh 84 and in other Vaisnava philosophers. There arguments against

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Mayavuda are more or less similar to those of Bhaskaril. Vidyanandut und Ramanuja. In defence of Mayavada Bliaskaracarya quoting a verse from Padmapurinu was ille first philosopher to apply the term Muyuvada to Sarkara's philosophy. Bhuskaricarya's terming Sarikara's philosophy as Mupuuda is unjustifiable, because, it is not Mupa but Brahman with which sankara is concerned. Muva. the mysterious power of the supreme Lord is not the last word with Sankara. It is not the goal of human aspiration. It is something that descrves to be discarded and got rid of. Throughout Sarkara's writings, it is realization of the Brahman, and not of the Mayu that is really aimed. And whenever 'Miyu is brought in, it is not with a view to make his reader realize its importance or value, but in order to direct his mind towards the realization of his all important Brahman. "Brahman, with Sarikara, is the only true Reality, Brahman with Sarkara is the whole and sole ultimate ground and support of all, and Brahman with Sankara is the only worthy end of human life."85 Again, Sankara's Mayavada is not hidden Buddhism as Bhaskara thinks. We have already pointed out that, the word May is of very great antiquity and this concept has its roots in Rgreda and in major Upanisads. In fact, it is Malajana Buddhism which has developed this concept takikg idca from Upanisadic philosophy. 86 No doubt, in respect of his method of discussing philosophical problems, Sankara, certainly influenced by Buddhist writers. But influence does not mean acceptance of their principles. Really speaking, he was a formidable opponent not only of Vijnanavada and Sanyavada Buddhism, but of all Buddhists alike. and he left no stone unturned in criticizing them., $ ? One more important thing to remember is that no Bubdhist thinker, while criticizing Advaita of Sarikara has mentioned, that he owes to Buddhism for liis doctrine of Miya or Advaita. Even Santara ksita, 8 8 a great Mahurana thinker and critic of Advaita Vedanta does not mention Sankara's indebtedness to Buddhism. It is, therefore, very unfair to call Sarikara as cripto-Buddhist or to regard his philosophy as Mayayadu. Other objections raised against the doctrine of Maya by Bhasker, Vidyanandi, Ramanuja and others are more or less similar. In reply to all those objections, one thing can be clearly said that, all of them are based on misunderstanding of the doctrine of Maya. All these philosophers, it seems, took Miyu in the sense of something real' and demand a seat and Pramura for it. However, there is no difficulty in aceepting either Brannan or individual self as locus of Avidyo. If we accept first alternative, i.e. Brahman as the seat of Maya, Aridya bcing not real,

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the Adapira of Brahman is not destroyed, Brahman is not really affected by it. The rope is not really affected if it is mistaken as a snake. The Shell does not become silver if it is mistaken as that. Mirage water cannot make the sandy desert muddy. Muyu in Brahman is ignorance only in the sense of the power of producing ignorance and illusion in individuals: it does not afl'ect the Brahman any more than the inagician's power of creating an illusion affects his own knowledge. We may also agree with Madnanas 9 Misra and" Vacaspati Misra that the individual self and Avidyz go on determining each other in a beginningless cycle. Avidya comes from the Jiva and the Jiyas from Avidya. It does not involve the logical flaw of Interdependence or Pititio-Principle because, this process is beginningless, as in the case of the seed and the sprout. So, no fault should be found with this explanation. The difficulty arises only if we regard the one as preceding to other. But if we regard ignorance and individuality as but the two interdependent aspects of the same fact as a circle and its circumference or a triangle and its side, tlie difficulty does not arise. Ramanuja himself, when he fails to explain the cause of bondage of the pure soul, falls back upon the nation that the relation of Karma and ignorance with the soul is beginningless. Again, Maya or Avidya does not really conceal the real nature of Brahman. Concealment does not mean destruction of essential nature, as Ramanuja and others think. The ignorance conceals Brahman in the sense preventing the ignorant individual froni realizing his real nature, just as a patch af cloud conceals the sun by preventing a person from perceiving a sun. So, ignorance does not do any harm to the nature of Brahman just as cloud does not destroy the self-manifesting nature of the sun. The Sun does not cease to be selfrevealing because the blind cannot see it.' 1 It is also said that, nature of Avidya canot be proved. It is neither positive, por negative. If it is positive, it cannot be destroyed and there would be Advaita, the other reality being Brahman. If it is merely negative it cannot produce world illusion. It is also said that, if the Nirguna Brahman has to restore to Maya or Apidya to account for something, Brahman would cease to be one without a second. But, Maya is germinal power of Brahman which is neither the ..very nature of Braluman nor something different form it. Nature of Brahman is not affected by it. Brahman is untouched by blemishes of Maya. Just as the face is not affected by any blemishes associated with the mirror in which it is reflected, Brahman does in no way lose its nature in any cireunstance. Aridyu is felt, fact thus, it cannot be deniccl. It is destroyeci after right knowledge, so, it is not real. This self controdictory nature is realized only when one rises above it and not before. Again, Maya is said

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to be indescribable owing to a genuine difficulty.92 In so far as it appears to be something, an illusion or illusory objcct cannot be said to be unreal like a square circle or the son of a barren woman, which never cven appears to exist. Again, in so far as it is sublated or contradicted afterwards by some experience, it cannot be said to be absolutely real like Brahman whose reality is never contradicted. Maya and every illusory object have this nature and compel us to recognise this nature as something unique and indescribable in terms of ordinary l'eality or unreality. To say that Maya is anir vacaniya is only to describe a fact, namely our inability to bring it under any ordinary categary, and it does not mean any violation of the law of contradiction. Real means, 'absolutely real' and unreal means "absolutely non-existant, and Maya or Avidya is neither. These two terms are not contradictories and hence the Law of contradiction and excluded Middle are not overthrown. The Law of contradiction is fully maintained since all that which can be contradicted is said to be false. The Law of excluded Middle is not overthrown, since "absolutely real and 'absolutely unreal' are not exhaustive. Mandana Misra, a contemporary of Sankara rightly pointed out while defending anirvacan ayattva of Maya or Avidya, that "Maya is false appearance. It is neither existent nor nonexistent. If it were the characteristic nature of anything, then whether one with it, or different from it, it would be a real thing and could not then be called Avidya. If it were utterly non - existent, it would be like the sky - flower and would have no bearing on practical experience as Apidya has. Thus, Avidya has to be recognised as indescribable. This is an explanation which should be accepted by adherents of all the different schools of thought. 93 Really, the word Maya signifies what is inconsistent and inexplicable, had it been concistent and explicable it would not be Maya but would be real. "* It is also unwise to say that, existence of Maya or Avidya cannot be proved by any accredited means of knowledge. Ayidya is perceived in the forms of 'I ain ignorant', I do not know myself or any body else'. Here negation of knowledge is not perceived, since legation implies the object negated. 'I do not know, this perception apprehends general nescience. If cloes not apprehend negation of a particular object. Perception of nescience is different from perception of negation of a particular object. It can be known by non- apprehension. In dreamless sleep general nescience is perceived. It leaves an impression behind. On waking from sleep it is revived, and brings about the recollection' 'I do not know anything during deep sleep.' Thus, nescience is perceived.95 Even we perceive snake on a rope. Maya is also inferred through its effects. (karyanumeya). It is already pointed out that even scriptures speak of Maya, which can

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33 be get rid of. Prakasananda, an Advaitic thinker gives different picture. He states that Ajina or Avidya cannot be established by any of the Pramnas for the two are as opposed as darkness and light. Ajnana is vouched for by the witness so, it is superfluous to ask how it can be proved. It is argued by the Ramanuja that, there is no remover of Avidya, because, kuowledge of attributeless and undifferentiated Brahman is not at all possible. But Sruti speaks of Nirguna Brahman.97 Nirguna Brahman is often spoken of as pure bliss. We cannot describe what Ananda is, but we can directly experience it, like sweetness of sugar. It is not a subject of logical demonstration but matter of experience. It is expressed by the words like 'Neti - Neti,'9 8 in Upanisads. Experience of this Nirguna Braliman is a remover of Avidya. Again, Avidya is not 'real' but only a superiomposition, it vanishes when the ground relity is known. The rope - suake vanishes when the rope is known. It is only the direct knowledge, or intuitive knowledge of Reality wliich is the remover of Avidya and hence, cause of liberation. It is also argued by the critics of Maya or Avidya that ignorance (Avidya) means want of knowledge, and thus cannot to be positive. If it is positive, how can it be destroyed by the khowledge of Brahman ? Avidya is called positive only to emphasize the fact that it is not merely negative. The illusion producing ignorance is not merely an absence of the knowledge of the ground of illusion, but positively makes this ground appear as some other object. It is properly described as positive in this sense. In our daily experience of illusory objects, like the serpent in a rope, we find that the object positively appears to be there and yet it vanishes when we have a clear knowledge of the ground of the illusion, viz., the rope.99 When identity of Braluman and Arman (self) is realized, there is no Maya or Avirlyu, no bondage. Avidya is removed by right knowledge. Some modern crtics have condemned, Sankara's Mayayada as illusionisin. This misunderstanding is on account unwarrented and incorrect English rendering of the word Mayd as 'illusion.' Mayu is falsc appearance. The false can never be equated with illusory or the non-existent. Something which is false must exist, its falsity consists in its appropriating to itself properties which do not really belong to it. What is called 'illusory', in the English language is called Pratibhasika in Adyita Vedanta. Whenever Sankara says that the world is Maya or Mithya, he does not mean it as entirely baseless illusory 'appearance. Sankara, never confused between subjective and objective existence. He did not regard the objective world as unreal for practical and moral purposes, and carefully distinguished it from dreams and other illusory appearances. The world has a Vyavaharika

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reality. Brahman is absolute existence, whereas the world has a relative existence, and the silver seen in a shell has illusory existence. The world is called unreal or Maya, because it does not conform to the criterion of reality upheld by him. Real according to Sarkara, is that which is selfexistent, cahngless or uncontradicted. Anything that has a dependent existence, or is subject to change or contradiction, must ipso-facto, be unreal. The unreal for Sarikara, therefore is not only that which is absolutely non-existent, or illusory, like a sky-flower, but also that which is ordinarily believed to be real. Though not absolutely non-existent or illusory, the objects of our common experience are certainly neither selfexistent or immutable. They are all effects of some cause or the other, and have as such a beginning, as well as an end. An effect or changing thing has no nature of its own which it can be said never to part with. 100 Sarkara, therefore, maintained that no effect is a real thing. World and its objects are dependent on cause, hencec canging. What is finite cannot be self-existent. It must be an effect of something?ol and hence, unreal. In this sense, world is called Maya or Unreal. Thus Mayayada should be understood as asserting that the external world of our waking experience has its limited and conditioned reality in the sphere of the Vyavaharika experience and cannot 'usurp' the reality of the Paramarthika experience. Thus, Mayavada is not illusionism, we may call it certain kind of relativism. Sarikara, upholding Mayayada, maintained the nonduality of Brahman. He points out the truth that there is unity behind diversity. There is unity between Brahman-world and man. Prof. Hiriyanna rightly pointed out that 'the unity of the Absolute Brahman may be compared to the unity of painting, say of a landscape. Looked at as a landscape, it is a plurality, hill, valley, lake and streams, but it's groundthe Substance of which it is constituted is one, viz., the canvas. NOTES 1. (a) satya jJAnaM anaMtaM brahmati brahmaNo lakSaNArtha vAkyam / Taittiriyopanisadbhasya, Il-1, Ten Principle Upanisads with Sankarabhasya (S. B.), Motilal Banarasidass, Delhi, 1978. (a) na pomenute -Aparoksanubhuti, 24. Works of Sarkaracarya, Vanivilas Press, Srirangam. 2. (a) paraldur -Chandogyopanisad-VI-II, 1-2 (b) gata pe geaca 4. SB. Tait, Up. II-6 3. digdezaguNagatiphalabhedazUnya hi paramArtha sat advayaM brahma mandabuddhinAM asadiva pratibhAti / -SB. Chandogyopanisad-VIII-I-I, Introduction,

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35 4. ane ke hi vilakSaNAH cetanAcetanarUpA : sAmAnyavizeSAH / - teSAM pAramparyagatyA ekasmin mahAsAmAnye 'ntarbhAva: prajJAnaghane / -SB. Br. Up. II-IV-9. 5. brahma eva satya, sarva tadatirikta nAmadheyamAtramanRtam / . -SB. Mand, Up. II-II-11. 6. (a) jIvo brahmeva nAparaH / -Brhmajnanavalim ala-20 Works of Sankaracarya, p. 224, Vol. 16, Vanivilas Press, Srirangam. (b) eka eva hi kUTasthanityo vijJAnadhAturavidyayA mAyayA mAyAvivada anekadhA vibhAvyate nAnyo vijJAnadhAturastIti / _ - Brahmasatra Saikara bhasya (BSB).-I-III-19, with Ratnaprabha, .. Bhamati and Anandagiri Vyakhya, Ed. Mahadevashastri, Bakre, Nirnayasagar Press, Bombay, 1909. ...(e)..ekasyeva tu bhedavyavahAra; upAdhikRtaH / - BSB, I-II-20. __. (d) BSB, -II-III... 7. (a) brahma veda vizvamU-samastamida jagata --SB. Mund- Ip.-II-II-11. ... (b) * kRtsnasya jagato brahmakAryatvAt tadanyatvam - BSB. II-I-20. 8. Bhamati. II-I. 14; Siddhantalesasangraha: (SLS)-1-24, _Ed. with Hindi trqnslation by M. S. Vyasa, Acyutagranth mala Karyalaya, Kashi, V. S. 1993. 9. na tAvata pratipannatvena satyatvaM vaktu zakyaMta pratipatte: satyatvabhizapAtvayoH rAmAnatvAta . - SB. Svetasvataropanisad - I, Introduction. 10: (i) satyamiti yadrUpeNa yannizcita tadrUpaM na vyabhicarati . tatsatyam -- -- -- ata: satyaM brahmati brAhma vikArAnnivartayati - SB. Tait, Up. II.I. (b) ekarUpeNahyavasthito yo'rthaH sa paramArthaH / - BSB-II-I-11. (c) yadviSayA buddhina vyabhicarati tatsata / -- Sarkara's Gitabhasya (SBG) -II-16, Srimadbhagavadgita with Sarkarabliasya, (Hindi tr.) Gita Press, Gorakhpur, V.S. 1995. 11. yadrapeNa yannizcita tadapa' vyabhicarata anRtamityucyate, - SB-Tai. U; II-1. 12. Kathopanisad-I-II--5; Isavasyopanisad-153; Prasnopanisad-1-16; Chando gyopanisad-VIII-III. 1-2; Brhadaranyakopanisad-JI-V-19; Svetasvat aropanisad-IV-9, 10,11,14-17; 7-6, 13, 14. 13. Rgveda-VI-47-18; VII-XCVIII-5; VII-CIV-24; I-XXXIX-2; V. II-9; VI-LXI-3; LXXXII-4; VI-XCIX-4. 14. indro mAyAbhi: pururUpa iiyte| - Ibid. VI-47. 18. 15. Ibid-VII-XCVIII-5,

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36 16. Atharvaveda-XII-II, 11; VII-XXXI-1; VIII-IX-5; IV-XXXVIII-3. 17. See foot-note no. 12. 18. Bhagavadgita -IV-6; V-15: VII-15, 14, 25. Srimadbhagavadgita with Shikarabhisya (SBG) Gita Press, Gorakhpur--V.S. 1995. 19. Yogavasistha-IV-21, 36-3. V-13.87-903; VI-2-86. 11: VI-2.84,; 111-- 67-2; VI-1-125-13; V-49-40. 20. Izvarasya mAyAzaktiH prakRtiH -- BSB-II-1-14. 21. Bhagavadgitabhasya - Introduction - SBS [-4-3. 22. SBG-XII-3-BSB-I-4-3. 23. BSB-I-2-22; I-4-3. 24. BSB II-I-14. 25. BSG-VII-4%B XII[-19-29. 26. BSB-I-IV-3. 27. "sA zakti: brahma eva.........zaktizaktimato ananyatvAta" SBG-XIV-27. 28. na hi tayA vinA paramezvarasya sRSTatva sidhyati, zaktirahitasya tasya pravRtyanupapatte:- BSB-I-IV-3. 29. Izvarasya mahAmAyatyAta pravRtyapravRttI- BSB-II-II--+. 30. paramAtmanaH (Izvarasya) svarUpavyapAzraya audAsInya, mAyAvyapAzrAya ca prayatakatvam / BSB. II-II-7. 31. sarvajJa sarvazaktimahAmAya ca tad brahma. B.S.B. II-1-37. 32. Tait. Up. I. VIII. 1-4. 33. (a) sannApyasannA ubhayAtmikA no bhinnApyabhinnA ubhayAtmikA naa| sadApyasakA ubhayAtmikA no mahAbhutA anirvacanIyarUpA // - Vivekacudamani-Bharatiya Vidya Bhavan, Bombay. .. (b) mAyA nAma vahiranyathAtmAna' prakAzyAnyatheva kArya karoti sA mAyA mithyAcArahamA SB. Prasnopanisad-I-16. 34. kAryAnumeyA sudhiyeva mAyA- Vivekacidamani-110. 35. nAsapA na sadrUSA mAyA nevobhyaatmik|| sadasabhyAM anirvAcyA mithyAbhUtA sanAtanI / Suryapuranit. 36. (a) yathA svayaM prasAritamAyathA mAyAvI trivapikAleSu na saMspRzyate aprastutatvAt , eva' paramAtmApi saMsAramAyayA na saMspRzyate iti / BSB. 11-1-9. (b) na ca mithyAjJAnaM paramArtha vastu dUpayitu samartha', na hayUparadazaM snehena pIka " zaknoti marIcyudaka tathA'vidyA kSatrajJasya na kimcata kartuM zaknoti / SBG. XIII-2. 37. zaktidvayaM hi mAyAyA vikSepAvRttirUpakam / vikSepazaktiliGgAdi brahmANDAntaM jagat sRjet / antaradRzyayorbhada' vahizca brahmasargayoH /

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-37 Agasi AvRNotyaparA zakti: sA saMsArasya kAraNAt / -Drkdrsyaviveka, 13/15, Quoted in Sri Sankaracarya. Baldeva Upadhyaya, Hindustani Academy, Alhabad, 1963, p. 294. 38. seya bhrAntinirAlambA sarvanyAyavirodhinI / sahate na vicAra sA tamo yadava divAkaram / - Naiskarmyasiddhi II-26. Tutorial Press, Girgaon Back Road, Bombay, 1925. 39. avidyAvatvenaiva jIvasya sarva vyavahAraH santato vartate / - BSB. 1-IV-3. 40. (a) satyAnate mithunIkRtya "ahamidaM, "mameda" iti naisargiko'ya lokavyavahAra: ___BSB/Intro. (Adhyasabhasya). (b) yato'nubhavato'vidyA -Sambandhavirtika-177. ed. Kashinathshastri Agashe., Anandasrama Press, Pune, 1982. 41. (a) tucchA'niva'canIyA vAstavI cetyaso vidhaa| jJeyA mAyA bibhibedhiH zrautayauktikalaukikaiH / - Pancadast - VI-130. Pub. Bhargava Pustakalaya, Gaya Ghat, Kashi, 1942. (b) SLS. P. 178. 42. An Introduction to Indian Philosophy, S. C. Chatterji and D. M. ____Datta, 6th edition, Uni. of Calcutta, 1960, P. 371. 43. avidyAtmikA hi sA bIjazaktiH , BSB. I. -IV-3. 44. (a) eka eva...kUTasthanityo vijJAnadhAtu: avidyayA mAyayA... -I-III-19. (b) avidyA lakSaNA anAdi mAyA- Mandikyakarika-IV-36. 45. avidyAtmaka, avidyAkalpita, avidyA pratyupasthApita... -BSB. 11-1-14, 46. (a) Sanksepasarirakam-I-20-Chowkhamba Sanskrit Series, Benaras, 1924. (b) Siddhantamuktavali-pp 38-39, with English Translation by C. A. Venis, E. J. Lazarus and Co., Benaras, 2nd edition, 1922. (c) Vivaranaprameyasangraha-I-I, P. 133-134, with Hindi translation___ by Lalitaprasad-Dabral, Achyutagranthamala Karyalaya, Kashi, V.S. 1996. 47. SLS, I. 29. 48. Particadasi (PD)-I. 15-17. 49. Bhamati-1. 50. SLS. P.96-97. 51. PD. I. 14-15. . 52. Advaitacintakaustubha, P. 27-34, 38. 53. Vedantasara. Ed. G. A. Jacob. 4th edition, Nirnayasagar Press, Bombay, 1925.

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38 54. ekasminnapi vastuni vikSepaprAdhAnyena mAyA AcchAdanaprAdhAnyana avidyA iti vyavahArabheda: - Pancapadikavivarana-P. 32. 55. zuddhabrahmAzayaviSayamekamevAjJAna - SLS-I-7.-P. 126. 56. (a) nAvidyA brahmAzrayA kiMtu jIve, sA tvanirvacanIyetyukta, tena nityazuddhameva dhAma--- Bhamati-I-I-4 and ajJAnAthAyIbhUtaca jIva iti vAcaspati mizrA: Siddhanta bindu. P. 29-P.C. Diwanji, G.O.S., Baroda. (b) nAjJAna' zuddhacetanyA bhraya kiMtu jIvAzrayam- SLS. P. 128. 57. bIjAikuravadanAditvAt. Bhamati. I. I. 1. 58. BSB. I. IV. 3. 59. BSB. II. I. 9. 60. kasya punarayamaprabodha iti cet, yastva pRcchasi tasya ta iti badAmaH / BSB. IV. 1-3. 61. sA avidyA kasyeti / yasya dRzyate tasyaiva / kasya dRzyata iti / atrauvyataM avidyA kasya dRzyate iti prazno niratha kaH / kth| dRzyate cedavidyA tadvantamapi pazyasi / na ca tadvatyupala bhyamAne sA kasyeti prazno yuktaH - SBG. XIII-2. 62. Sveta. UP. Sambandhabhasya 63. (a) prapaJcAvya mAyAmAtram- SB. Mandakyakarika I-17. (b) tAvan satyaM jagadbhAti zuktikArajata yathA / tAvanna jJAyate brahma sarvAdhiSThAnamadvayam // Atmabodha. 7. 64. prAk cAtmaikatvAvagate: avyAhata: sava: satyAnRtavyavahAro laukiko vaidikazcetyavocAma BSB II. I. 14. 65. yadyapi svapnadarzanAvasthasya sarvadazanAdikamnAnAdikArya" anRtaM tathApi tadaragatiH satyameva phala, pratibuddhasyApyabAdhyamAnatvAtta...na ceyamavagati: anathikA bhrAMtireva zakya vaktu avidyA nitiphaladarzanAta vAdhakajJAnAnantarAbhAvAcca, BSB-II-I-14. 66. na ca yo yasya svato dharmA na sambhavati so'nyasya sAdhati tasya sambhaviSyati, na agniruSNaH anubhUyamAnodakasAdharmyAta zIto bhaviSyati / -BSB. II-11-29. 67. mahAyAnabauddhadhAtita mAyAvAdam- Bhaskara's Brahmasutrabhasya-I-IV-25 Chowkhamba Sanskrit Book Depot, Benaras, 1903. 68. mAyAvAdamasacchAtra pracchanna bauddhameva c| ___ mayaiva kathita devi kalI zaGkararUpiNA / -Padmapurana, quoted in Sankara's Brahmavada, R.S. Naulakha, Kitab Ghar, Kanpur, 1964, P. 12. 69. Philosophy of Bhedabheda, Ch. V, History of Indian Philosophy, Vol. III, S. N. Dasgupta, Gambridge University Press, P. 4.5. 70. (a) Astasahasri (A.S.) Ed. by Vansidhar, Pub. Nirnayasagar Press, Bombay, 1915, P. 161-163. (b) Satyasasanapariksa (SSP) ed. by Gokulcandra Jain, Bharatiya Jnanapith, Kashi, 1964, P. 3.4.

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71. Syadvadamanjari. ed. A.B. Dhruva, Pub. Bombay Sanskrit and Prakrit Series, 1933, Verse 13, Commentary. 72. Ca) Mandakyakarika with Sankarabhasya-Advaita prakarana, Verse 28. P. 164-165. (b) Nyayakumudacandra, Part 1, Ed. Maliendrakumar Shastri, Pub. Manikachandra Jain Granthamala. Bombay, 1938, P. 63. (c) SSP. P. 8. (d) Ibid. P. 8. 73. (a) AS. P.9. 163. (b) SSP. P. 8-9. 74. sA hi kimAzritya bhrama janayati iti vaktavyam / na tAvajjIvamAzritya avidyAkalpitatvAjjIvabhAvasya / nApi brahmAzritya tasya svaya' prakAzajJAnarUpatvenAvidyAvirodhAta / sA'pi jJAnabAdhyAbhimatA / Sribhasya of Ramanuja, Part I, Catussutri I. I.-1, Para 59, ed..R.D. Karmarkar, Uni of Poona, 1959. 75. avidyayA prakAzakasvarUpa brahma tirohita iti vadatA svarUpanAza evokta syAta / prakAzatirodhAna' nAma prakAzotpattipratibandhaH, vidyamAnasya vinAzo vA prakAzasyAnutpAdyatvA bhyupagamena prakAzatirAdhAna prakAzanAza eva / bid. - I. I.-1. 76. ...kimaya sthAzrayadoSa: paramArtha bhUtaH iti vivevanIyam / na tAvatparamArtha : anabhyupagamAt / nApi aparamArthaH / Ibid I. I. I. Para 60. 77. anirvacanIyatya ca kimAbhapretam / sadasadvilakSaNamiti cet tathA vidhasya vastunaH pramANazUnyatvenAnirvacanIyatai vasyAta / etadukta bhavati sarva hi vastujAta pratItivyavasthApyam / sarvA ca pratItiH sadasadAkArAyAH pratIte: sadasadvilakSaNa' viSaya ityabhyupagame sarva sarvatratIte viSayaH syAt iti / Ibid I. I. 1. Para 60. 78. Ibid. I. I. I. Para 62-71. 79. yadukta nirvizeSabrahmajJAnAdevAvidyAnivRtti vadanti zrutayaH iti, tadasata.... Tbid I. I. 1. Para 72-78. 80. yatpunaridamukta brahmAtmaikatva vijJAnenava avidyA nivRttiH yukta. iti, tadayuktam bandhasya. pAramArthikatvena jJAnanivRrtyatvAbhAvAta- Ibid. I. I. 1. Para 79. 81. Sastradipika P.P. 313-314, Nirnayasagar Press, Bombay. See also History of Philosophy Vol-II, Jadunath Sinha, Central Book Agency, Calcutta, 1952. 82. Sankhyapravacanabhasya-Introduction, ed. by R.G. Bhatta, Chowkli amba Sanskrit Series, Benaras. 83. Anandatirtha (Madhva): Mayavadlakhandanam. T. K. Venkatacharya, Srividya Printing Press, Kumbhakonam, 1929, P.P. 1-15.

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40 84. Suddhadvaitamartanda-P. 22-24 Sec also History of Indian Philosophy. Vol-II, J.N. Sinha, P. 713. 85. Saikara's Brahmavada-R.S. Naulakha, P. 15. 86. Malayanasutralarikara-a study in Vijnanavada Buddhism. Y. S. Shastri, Indian Books Centre, New Delhi. 1989, P.P. 122-137. 87. BSB II-11-18-31. 88. Tattvasangraha-P. 328-331 Vol. I. ed. pt. k.. Krishnamacharya, G.O.S. 1926. 89. Brahmasiddhi P..10. 90. (a) bIjAkaravadanAditvAtU- Bhamati-I-1-1. (b) ajJAnaviSayIbhUta caitanyamIzvaraH, ajJAnAzrayIbhUta ca jIva iti vAcaspatimizrAH / Siddlianta bindu P. 29. 91. ghanacchannadraSTiH ghanacchantamarka yathA niSprabha manyate cAtimUDhaH / 92. Sambandhavartika. 175-181 ed. by Kashinath Shastri Agashe, Anandas hrama Press, Pune, 1982, P. 55-57. 93. atrocyate nAvidyA brahmaNa: svabhAvaH nArthAntaram / nAtyantamasatI nApi satI / evameveyama vidyA mAyA mithyAvabhAsa ityucyate / svabhAvazceta kasyacita anyo'nanyovA paramArtha eveti nA'vidyA / atyantAsatve khapuSpasadRzI na vyavahArAGgama, tasmAdanivacanIyA / sarvapravAdibhi zcetthamiyamAstheyA / -Brahmasiddhi P. 9. 94. nAsiddha vastu vastvantaraniSpattaye'lam / na mAyAmAne / nahi mAyAyAM kAcidanupapattiH / anupapadyamAnArthe va hi mAyA / upapadyamAnArthatve yathArthabhAvAnna mAyA syAt / Ibid. P. 10. 95. (a) Vivaranaprameyasangraha. P. 16-17. (b) Pancapadikavivarana. P. 12-13. 96. tathA ca pramANaprazno'narthaka evAjJAnasya sAkSaNaiva siddhatvAt / na cAjJAnaviSayAjJAnanivRtyartha pramANaprazno yukta iti vAcye, tadabhAvAt / ajJAnasya pramANena jJAtumazakyatvAcca tena tasya virodhAta / tadayaM tamodIpanyAyaH / tathAhi ajJAna jJAtumicchedyo mAnenAtyantamUDhadhIH / sa tu nUna tamaH pazyeddIpeneAttamatejasA // -Siddlantamuktavali. P. 125. 97. (a) dvAveva brahmaNo rUpe mUrtaJcaivAmUrtaJca-- Br. Up. III. II-6. (b) nirguNo kevalazca / (c) yato vAco nivartante aprApya manasA saha. ___ -Tait. Up. JV. 1. 98. neti neti ityAtmA agrAhyaH... -Br. Up. IV. IV. 22; IV. V. 15.

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(99. (a) mAyAmAtraM hi etat paramAtmano'vasthAtrayAtmanAvabhAsamAnaM rajvA iva sarpAdibhAvena iti / BSB. II. I. 9. (b) sarvosvidyAmAtro rajjvAmiva sarpapratyayaH / 41 SB. Mund. U.P. II. II. 11. (c) nAnAtvapratyupasthApikAyA avidyAyA nivRttatvAdiha brahmaNi nAnA nAsti kiJcanANumAtramapi S. B. Kath. Up. II. 11. 100. (a) Tait. Up. II. 1. (b) BSB. II. I. 11. (c) SBG II. 16. (d) satosnyatve anRtatvam SB. Chand. Up. VII. II. 2. (c) na hi vastuvRttena vikAro nAma kazcidasti / BSB II. I. 14. and also ato vikAro'nRtam SB Tait Up. II. I. SBG. II. 16. 101. sarve vikArA: kAraNavyatirekeNAnupalabdheH asata

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4 ardhamAgadhI bhApA aura AcArya zrI hemacandra kA prAkRta vyAkaraNa DaoN. ke. Ara. candra pU. AcArya zrI hemacandra prAkRta bhASAoM kA vyAkaraNa 'atha prAkRtam' (8.1.1) sUtra se prAraMbha karate haiN| vyAkaraNa ke jo niyama diye jA rahe haiM unameM pravRtti, apravRtti, vibhASA anyat ityAdi vividhatA ke kAraNa isa bhASA kI vizeSa lAkSaNikatAoM ko batalAne ke lie unhoMne dUsarA hI sUtra diyA hai 'bahulam' (8.1.2) / tatpazcAt 'ArSam' (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-niyayaM havai suttaM arthAt purAnA sUtra ardhamAgadhI bhASA meM niyata hai / isI ko samajhAte samaya 'ArSa' aura 'ardhamAgadhI' eka hI bhASA batalAyI gayI hai-ityAdinArSasya arddhamAgadhabhASAM niyatatvam......(vRtti 8.4.287) / 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 (8.4.287-302) diye haiM / paizAcI bhASA ke lie 22 sUtra (303-324) upalabdha haiM / cUlikA paizAcI kA koI sAhitya hI nahIM milatA hai phira bhI 4 sUtra (325-328) diye haiM / zaurasenI sAhitya digambara AmnAya meM adhika pramANa meM milatA hai tathApi usake lie bhI 27 sUtra (260-286) milate haiM aura apabhraMza bhASA ke lie unhoMne 118 sUtra diye haiN| svayaM 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 Agama 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 1. pAiya-sadda-mahaNNavo, upodghAta pR. 35, TippaNa naM. 4, dvitIya AvRtti, I. sa. 1968. 2. nATakoM meM prayukta mAgadhI ke atirikta koI svataMtra kRti nahIM milatI hai /

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43 ke sUtroM se to aisA lagatA hai ki jo sAmAnya prAkRta ke lakSaNa haiM ve hI prAyaH ardhamAgadhI prAkRta ke lie bhI lAgU hote hai aura kucha vizeSatAoM ke lie, unhoMne bIca-bIca meM vRtti meM ullekha kara diyA hai / prAraMbha meM hI 'ArSam' kA sUtra de kara usakI vRtti meM (8.1.3) unhoMne jo kahA hai ki 'bahulaM bhavati' evaM 'ArSe hi sarve vidhayo vikalpyante' -arthAt ArSa meM bahulatA pAyI jAtI hai aura usameM sabhI vidhiyA~ ghaTita hotI haiM / isase to yahI sAbita hotA hai ki anya bhASAoM kA vyA maraNa likhane kA zrama kiyA parantu ardhamAgadhI ke lie aisA nahIM kiyA kyoMki usa sAhitya meM se prAcInatA-lakSI vizeSatAoM ko alaga karane meM bar3I kaThinAI unake sAmane raho ho| isa taraha kA rUkha apanAne ke kAraNa hI paM. zrI rukha becaramAI doSI apane 'prAkRta vyAkaraNa' meM ardhamAgadhI ko koI eka alaga bhASA mAnane ko taiyAra hI nahIM hue| hAlA ki isakI AlocanA zrI haragovindadAsa seTha ne kI hai aura pizala ne to ardhamAgadhI ko alaga bhASA kA darjA diyA hI hai / kahane kI AvazyakatA nahIM ki bharatamuni ne apane nATayazAstra meM sAta bhASAoM ke sAtha ardhamAgadhI bhASA ko eka kIrti-prApta svataMtra bhASA ke rUpa meM ginAyA hai / pU. hemacandrAcArya apane vyAkaraNa kI prazasti meM alaga se eka nayA vyAkaraNa likhane kA kAraNa batalAte hue kahate haiM ki ve niravama (nyUnatA rahita) aura vidhivat vyAkaraNa banA rahe haiM / ardhamAgadhI ke viSaya meM kyA unakA yaha vidhAna lAgU hotA hai 1 'bahulam' aura sarve vidhayo vikalpyante' kaha dene se ArSa bhASA ko kitanI bar3I svataMtratA mila gayI aura vyAkaraNakAra bho sabhI bandhanoM se mukta ho gaye ho aisA hI pratIta hotA hai / isa paristhiti ke hote hue bhI ardhamAgadhI kI apanI lAkSaNikatAoM ke viSaya meM 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 hemacandra ne apane prAkRta vyAkaraNa meM sUtroM kI vRtti meM alaga alaga sthaloM para ArSa bhASA (ardhamAgadhI ) kI vizeSatAoM ke bAre meM 31 bAra ullekha 1. pAiya-sadda-mahaNNavo, 1963, upodghAta, pR. 35. 2. pizala, 18-17. 3. ...... saptabhASAH prakIrtitAH-bha.nA.zA., 17.47.

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ina kiyA hai| inameM eka ullekha usakI mukhya vizeSatA ke bAre meM hai arthAt akArAnta puM. 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 haiN| ina vizeSatAoM ke lie 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 prAraMbhika ya kA a / sUtra hai - Adeo jaH (8.1.245 ya = ja) paraMtu-ArSe lopo'pi / udAharaNa :- ahakkha.yaM, ahAjAyaM / azoka ke zilAlekhoM meM bhI aisI hI pravRtti milatI hai| Adi ya kA na bahuta bAda ko pravRtti hai (meheNDale, pR. 274) / ardhamAgadhI meM yathA aura yAvat avyayoM meM yaha pravRtti milatI hai| 1. zrImatI nIti DolcIne jina sUtroM kA ullekha kiyA hai unameM eka sUtra 8.3.137 aura jor3A jAnA cAhie / dekhie The Prakrit Grammarians, p. 180, f.n. 1(1972) hemacandra ke vyAkaraNa meM vibhinna sUtroM kI vRtti meM viSaya isa prakAra hai sUtra-saMkhyA sUtra-saMkhyA viSaya ASam svaraparivartana aH kA parivartana prArambhika asaMyukta vyaMjana madhyavartI asaMyukta vyaMjana prAraMbhika saMyukta vyaMjana madhyavartI saMyukta vyaMjana viSaya aMtima vyaMjana adhyaya nipAta nAmavibhakti vibhakti-vyatyaya bhUtakAla kRdanta kula 31 sUtra sUtra naM. 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)

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45 2. ASai dugullaM kA udAharaNa sUtra 8.1.119 meM diyA gayA hai / yahA~ para ka ke lona ke badale meM ga mila rahA hai hAloM ki udAharaNa svaraparivartana aura vyaMjana ke dvikha kA hai / lekina yahA~ para lopa ke badale ka kA ghoSa ga milatA hai / ghoSa kI pravRtti lopa se prAcIna hai / azoka ke pUrvI pradeza ke zilAlekhoM meM jauDa ke pRthak zilAlekha meM eka bAra 'loka, kA 'loga' bhI ( 27 ) milatA hai / khAravela ke zilAlekha meM bhI eka bAra 'ka' kA ga ( upAsaka = uvAsa ) milatA hai / 3. isa ke sAtha sAtha sUtra naM. 8.1.177 meM madhyavartI alpaprANa vyaMjanoM ke prAyaH lopa kA jo niyama diyA hai, unakI vRtti meM bhoka kA ga honA darzAyA gayA hai; udAharaNa - emattaM, eMgo, amugo, sAvago, AgAro, tithagaro / Age kahA hai arSa meM aise aneka udAharaNa mileMge / yaha saba ghoSIkaraNa kI prAcIna pravRtti hai aura bAda meM aneka aise zabda jaina mahArASTrI sAhitya meM bhI pracalita ho gaye anusAra ghoSIkaraNa kI yaha pravRtti pUrva se anya kSetroM meM phaiI hai / vAstava ullekha ArSa kI vizeSatA ke rUpa meM honA cAhie thA / ardhamAgadhI ke prabhAva se / meheNDale ' (pR. 271) ke 1 isakA 4. sUtra naM. 8,2,138 meM ubhaya zabda ke lie avaha aura uvaha diye gaye haiM aura vRtti meM kahA gayA hai || Aphai~ ubhayokAlaM | arthAt mahAprANa bha kA ha meM parivartana isa zabda meM nahIM hai / prAcInatama prAkRta bhASA meM bha kA ha meM parivartana prAyaH hotA ho aisA nahIM hai / zukriMga mahodaya, zArpeNTiyara aura AlsaDarpha dvArA saMpAdita prAcIna Agama graMthoM meM yaha lAkSaNikatA milatI hai / 5. madhyavartI na na yA Na 8.1.228 sUtra ke anusAra madhyavartI nANa hotA hai / paraMtu phira vRtti meM kahA AranAlaM, anilo, analo ityAdyapi / gayA hai ki madhyavartI na ke Na meM badalane kI pravRtti azoka ke zilAlekhoM ke anusAra dakSiNa bhArata kI aura I. sa. ke pazcAt anya kSetroM meM pazcAt kAlIna hai aura yaha pUrvI bhArata kI pravRtti thI hI nahIM / 6. sUtra naM. 8.1.254 meM rakAra ke lakAra meM parivartana vAle lagabhaga 25 udAharaNa vRtti meM diye gaye haiM / anta meM kahA gayA hai Arje duvAlasaGge ityAdyapi / azoka ke zilAlekhoM meM duvAsa aura duvAsa (dvAdaza) zabda milate haiM / bAda meM Da aura La kAra la meM badala jAtA hai / ra ke la meM badalane kI pravRtti mahArASTrI yA zaurasenI prAkRta kI nahIM hai / yaha to mAgadhI kI aura pUrvI bhArata kI pravRtti hai / jo bhI zabda udhara diye gaye haiM ve prAyaH ardhamAgadhI se hI anya prAkRtoM meM pracalita hone kI adhika saMbhAvanA hai / 7. sUtra naM. 8.1.27 kI vRtti meM manosilA (manaHzilA) aura aimuttayaM ( atimuktakam ) ArSa ke lie diye gaye haiM jabaki prAkRta ke lie marNasilA aura aimaM tayaM diye gaye haiM / 1 Historical Grammar of Inscriptional Prakrits, 1948, p. 271

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46 saMyukta ke samIkaraNa ke badale unameM se eka vyaMjana kA anusvAra meM badalane kI pravRtti bAda kI mAnI jAtI hai (magassilA + maNasilA) / 8. sUtra na. 82.17 meM kSa = ccha samajhAyA gayA hai / vRtti meM kahA gayA hai Apa ikkhU, khIre, sArikkhamityAdyapi dRzyante / arthAt kSa kA kkha bhI hotaa| azoka ke. zilAlekhoM meM yaha pUrvI kSetra kI pravRtti hai / anya kSetroM meM cha milatA hai| bAda meM kSa kA sabhI jagaha ccha aura kkha eka sAtha milatA hai (maheNDale, pR. 217) | 9. sUtra na. 8.1 57 kI vRtti meM 'ArSe purekamma' kA udAharaNa diyA gayA hai| yaha as = e yAni puraH = pure hai / isI taraha hI aH = e kI pravRtti pUrvI bhArata ko rahI hai / azoka ke zilAlekhoM meM prathamA e. va. ke alAvA SaSThI evaM paMcamI e. va. ke vyaMjanAMta zabdoM meM jahA~ akArAnta ke bAda anta meM visarga AtA hai vahA~ para -e bhI milatA hai / isibhAsiyAI meM nAmate (nAmataH) prayoga milatA hai (adhyAya 22 aura 31) / 10. akArAnta pu. pra. e. va. kI -e vibhakti (sUtra 8.4.287 kI vRtti ke anusAra) ardhamAgadhI bhASA kI pramukha lAkSaNikatA hai jo pUrvI bhArata kI bhASAkIya vizeSatA rahI hai| 11. brU dhAtu ke rUpa :abbabI (abravIt) bhUtakAla ke -sI, -hI, hI pratyaya dete samaya vRtti meM ArSa ke lie 'abbavI' rUpa diyA hai -ASa devindo iNamabyavI, 8.3.162 kI vRtti / varta, kAla ke bemi (mi) kA udAharaNa svarANAM svarA: (8.4.238) ke sUtra kI vRtti meM diyA gayA hai (Apa bemi) . ye donoM rUpa ati prAcIna haiM aura prAcInatama prAkRta sAhitya meM hI prAyaH milate haiM / arvAcIna prAkRta sAhitya meM aise rUpa nahIM mileMge dikhie vizala aura gaaigr)| prAcIna pAli meM bhI aise hI prayoga milate hai / 12. sUtra naM. 8.1.206 meM (ka. bhU. kRdanta pratyaya) -ta kA -Da honA samajhAte samaya vRtti meM kahA gayA hai ki ArSe kRta kA kaDa ho jAtA hai, dukkaDa, sukaDaM, AharDa, avhddN| yaha pravRtti bhI azoka kAlIna zilAlekhoM meM milatI hai-kRta kaTa | isI Ta kA bAda meM ghoSa hokara Da bana gayA hai / 13. saMbaMdhaka bhUtakRdanta ke udAharaNa dete samaya sUtra na. 8.2.146 kI vRtti meM kahA gayA hai kaTTha iti tu ArSe, arthAt -1 pratyaya / yaha vizeSatA azoka kAlIna pUrvI kSetra kI hai| anya kSetro meM 'tta' pratyaya milatA hai| ina sabhI vizeSatAoM ko sUtrabaddha karake kyA anya prAkRtoM kI taraha unheM eka jagaha vyavasthita nahIM rakhA jA sakatA thA jabaki anya prAkRtoM kI ekala dokala vizeSatAe~ bho sUtrabaddha karake samajhAyI gayI haiM / udAharaNArtha :--

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(a) zaurasenI ke lie : (1) pUrvasya puravaH 8.4.270 // pUrva zabda kA purava / / (2) kRtvA 1,271 / / se. bhU. kR. ke iya evaM dUNa pratyaya / / (ba) mAgadhI ke lie :---- (1) brajo ja: 8.4.294 mAgabhyAM baje: jakArasta o bhavati / / adi / (2) tiSThaH ciSTha: 8.4.298 || ciSThadi // (3) ahaM vayamoH hage 8.4,301 aham aura vayam kA hage hotA hai| (ka) paizAcI ke lie : hRdaye yasya paH // hitarakaM // 8.4.310 / / prAkRta ke lie :(1) kirAte ca: 8.1.183 // cilAo || (2) zRGkhale kha: ka: 8.1.189 // saGkalaM // (3) chAge la: 8.1.191 // chAlo, chAlI // (4) sphaTike la: 8.1.197 || phaliho / / (5) kakude haH 8.1.225 // kauhaM // (6) bhramare so vA 81.244 || bhasalo // (7) yaSTyAM la: 8.1.247 || laTThI / / ArSa bhASA ke unhoMne jitane bhI udAharaNa diye hai una saba ke lie alaga alaga sUtra banAne ke lie unake pAsa kAphI sAmagrI thI / isake alAvA prAraMbhika nana ke lie bhI savizeSa kaha sakate the aura jJa, nna, nya- nna ke bAre meM bhI sUtra de sakate the jaisA ki unhoMne mAgadhI ke lie sUtra (8.4 293) diyA hai / ye saba prAcIna pravRtti ke antargata Ate haiM / una saba kA mUrdhanya Na yA Na honA bAda ke kAla ko pravRtti hai / AcArya zrI hemacandra ke hI vyAkaraNa-graMtha meM vibhinna sthaloM para (caturtha adhyAya ke dhAtvAdeza ko chor3akara) jo udAharaNa diye haiM unameM zabda ke prAraMbha meM na kAra 8 bAra aura Na kAra eka bAra yAni 8:1 ke anupAta meM milatA hai arthAt prAraMbha meM prAyaH na kAra hI milatA hai| usI prakAra jJa, nna, nya kA nna adhika bAra aura paNa kama bAra milatA hai / isI prakAra ka-varga evaM ca-varga ke anunAsika svavarga ke vyaMjanoM ke sAtha prayukta ho sakate haiM aisA bhI sUtra banAyA jA sakatA thaa| apane vyAkaraNa ke prathama sUtra kI vRtti meM ve kahate haiM ki anunAsika saMyukta rUpa meM Ate hI hai aura punaH 8.1.30 meM aisA Adeza hai ki saMyukta rUpa meM Ane para unakA vikalpa se anusvAra ho jAtA hai| isa sUtra ke bAvajUda bhI unake vyAkaraNa graMtha meM jitane bhI

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prayoga haiM una saba meM adhikatara ye anunAsika vyaMjana hI prayukta hai na ki unake badale anusvAra / amuka vizeSatAoM kA ullekha hI nahIM ardhamAgadhI kI jina jina vizeSatAoM kA AcArya zrI hemacandra ke prAkRta vyAkaraNa meM ullekha hI nahIM huA hai ve isa prakAra haiM / inameM se kucha to bahupracalita haiM aura kucha kabhI kabhI kahIM para prAcInatA ke rUpa meM baca gayI hai| a. bahu-pracalita (1) saptamI eka vacana kI vibhakti-aMsi : udAharaNa - nayaraMsi, logasi, rAyahANisi (2) hetvarthaka kRdanta kA pratyaya-ittae (3) caturthI vibhakti (puM. akArAnta e. va. kI) - Ae (4) saMbaMdhaka bhUtakRdanta pratyaya-iyANa, - iyANaM (5) -ucA pratyaya kA saM. bhU. kR. ke anya kRdantoM ke sAtha ullekha nahIM huA hai / hA~ sva - cca ke prasaMga para avazya diyA gayA hai (8,2.15 socA, bhoccA, nnccaa)| ba. kvacit prApta [i] akasmA yA akasmAt ke prayoga, [ii] ta zruti ke viSaya meM, [iii] madhyavartI ta aura tha ke badale meM kramazaH da aura dha ke prayoga, [iv] tR. ba. ba. kI vibhakti -bhi, sArvanAmika saptamI eka vacana kI vibhakti -mhi, [vi] strIliMgI eka vacana kI vibhaktiyA~ -yA aura ya, [vii] vartamAna 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 ke avazya haiM paraMtu aise prayoga kabhI kabhI pAli meM 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 hai| 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 bho / - ye saba vizeSatAe~ ardhamAgadhI ke prAcIna sAhitya meM kisI na kisI taraha baca gayIM kyoMki ardhamAgadhI sAhitya kA prAraMbhika kAla to utanA hI purAnA hai jitanA pAli kA aura usa sAhitya ke sarjana kA pradeza bhI pUrva bhArata ho rahA hai jahA~ bhagavAna mahAvIra ne aura bhagavAna buddha ne upadeza diye the aura usI pradeza meM azoka ke zilAlekhoM meM bhI aisI pravRttiyA~ milatI haiM / ataH ina prAcIna tathyoM ko dhyAna meM lenA isalie mahattvapUrNa hai ki inase ardhamAgadhI kI mAgadhI bhASA 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 ye use ardhamAgadhI bhASA kI saMjJA dI gayI hai| isa paraMparA ko dhyAna meM rakhate hue prAkRta vyAkaraNa, prAcIna pAli sAhitya, prAcIna zilAlekhoM, prAcIna ardhamAgadhI sAhitya, Agama sAhitya kI hastapratoM, cUrNi Adi meM upalabdha ardhamAgadhI ke prAcIna tattvoM ke AdhAra se mUla ardhamAgadhI kI apanI vizeSatAe~ nizcita 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 haiN| apanI alpajJa mati (vidvAnoM dvArA sammAna kI apekSA rakhate hue) ke anusAra una lAkSaNikatAoM ko isa prakAra darzAyA jA sakatA hai : ina viziSTatAoM ko dhyAna meM rakhate hue bhI sampAdana ke lie pAThoM kA cunAva kAlpanika nahIM honA cAhie paraMtu jo AdhArabhUta sAmagrI banAyI jAya usameM se kisI eka prati 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 avasthA meM chanda ko vyavasthita karane ke lie kisI zabda meM mAtrA jor3anI par3e yA ghaTAnI par3e yA eka varNa jor3anA par3e yA chor3anA par3e to bhI sammilita rUpa meM sabhI Adarzo ke eka mAtra pATha ke pratikUla bhI jAnA par3e to jAnA cAhie, cAhe graMtha kI TIkA kA pATha bhI isa prakAra ke svIkArya pATha kA anumodana na bhI karatA ho / isI paddhati ke anusAra kyA bhASA kA prAcIna rUpa hI svIkRta nahIM kiyA jAnA cAhie jabaki vaha prAcIna prata meM yA arvAcIna prata meM yA niyukti yA cUrNI mAtra meM hI milatA ho / : mAgadhI aura paizAcI donoM hI prAcIna prAkRta bhASAe~ mAnI gayI haiM ataH unake kucha lakSaNa yadi ardhamAgadhI sAhitya meM kahIM para mileM to unheM nikAla kara dUra nahIM kiyA jAnA cAhie / sampAdana yogya bhASAkIya mudde :--- 1. yakAra se prAraMbha hone vAle saMskRta ke adhyayoM meM yadi ya ke badale meM amile to use prAthamikatA dI jAnI cAhie / 2. madhyavartI sabhI alpa prANa vyaMjanoM kA mahArASTrI prAkRta kI taraha prAyaH lopa nahIM kiyA jAnA cAhie / (svara pradhAna pATha geya hone ke kAraNa madhyavartI vyaMjanoM ke lopa kI pravRtti ko 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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5. madhyavartI ta ko sarvatra ta zruti mAnakara usakA lopa nahIM kiyA jAnA cAhie / 6. madhyavartI ta aura tha kA kramazaH kabhI da aura dha mile to use prAcInatA kA lakSaNa mAnA jAnA cAhie / kabhI kabhI da kA ta mile to use bhI prAcIna aura usake lopa ke pahale kI pravRtti mAnI jAnI cAhie / 7. kabhI kabhI pAli kI taraha La mile to use Da meM badalane kA niyama nahIM honA cAhie (dekhie A. zrI hemacandra dvArA diyA gayA uddharaNa, sUtra na. 8.1.7 kI vRtti meM 'kaLama' zabda aura pizala (304,379) dvArA diye gaye udAharaNa, lelu, leLusi) / 8. prAraMbhika nakAra ko prAthamikatA denI cAhie aura adhyayana kA nakAra hI 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, nitya = nitiya, tathya = tathiya, agni - agaNi, uSNa = usiNa / 11. ku. aura . ko sajAtIya vyaMjanoM ke sAtha saMyukta rUpa meM yathAvat rakhA jAnA cAhie, unheM anusvAra meM sarvatra badalane kI paddhati para bhAra nahIM diyA jAnA cAhie / 12. saMyukta amile to use tyAjya nahIM mAnA jAnA cAhie / 13. saMyukta vyaMjana jJa, nna aura nya kA zuniMga mahodaya kI taraha nna kiyA jAnA cAhie / 14. ahet kA arahA yA arahanta, Atman kA attA yA AtA; kSetra kA kheratanna ye saba prAcIna rUpa haiM ata: aise rUpoM ko prAthamikatA dI jAnI cAhie / 15. puras kA pure kI taraha aghas kA aghe rUpa mile to use rakhA jAnA cAhie / 16. akArAnta puMliMga prathamA ekavacana kI -e vibhakti yadi mile to badale meM-o nahIM kI jAnI caahie| 17. napuMsakaliMgI zabdo meM prathamA evaM dvitIyA ke bahuvacana meM yadi -Ni vibhakti mile to rakhI jAnI cAhie / 18. tR. e. va. kI vibhakti ke lie yadi -sA pratyaya mile to rakhA jAnA cAhie (kAyasA, pnnsaa)| 19. tR.ba. va. kI vibhakti-bhi mile to-hi meM nahIM badalI jAnI cAhie (jaise-thIbhi, pasUbhi) / 20. akArAnta zabdoM meM caturthI e.va.ke lie prayukta-Ae vibhakti ko badalanA nahIM cAhie / 21. saMskRta ke nAmika -sArvanAmika rUpoM meM paMcamI meM jahA~ akArAnta zabda meM anta meM -a: AtA hai usake badale meM prAkRta meM yadi-e mile to use badalA nahIM jAnA caahie|

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22. usI taraha paMcamI eka vacana meM kriyAvizeSaNa ke lie purAnA rUpa mile to rakhA jAnA cAhie (pdiso)| 23. paMcamI eka vacana kI vibhakti -mhA mile to rakhI jAnI cAhie / 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 unheM tyAjya nahIM samajhA jAnA caahie| 25. saptamI eka vacana kI vibhinna aitihAsika vibhaktiyA~ -ssi, -ssi, -smi, -mhi -yA yadi mile to unheM surakSita rakhanA cAhie (sa aura ma kI ApasI bhrAnti mAtra hastapratoM meM hI nahIM paraMtu zilAlekhoM meM bhI dekhane ko milatI hai)| .. 26. tR. pu. e. va. AtmanepadI pratyaya -te (-e) mile to use -ti, yA -i -tI, -I meM nahIM badalanA cAhie / 27. karmaNi bhUta kRdantoM ke rUpoM meM milane vAlA-Da pratyaya jaise ki kaDa, gaDa, ko badalA nahIM jAnA cAhie / 28. vartamAna kRdanta kA pratyaya-mIna mile to rakhA jAnA cAhie / 29. una una aitihAsika rUpoM ko jo prAcIna bhAratIya Arya bhASA (OIA) ke sAtha sambandha rakhate haiM (jinameM kabhI kabhI dhvani-parivartana bhI ho gayA ho to) cAhe ve nAmika rUpa ho, cAhe kriyAvAcI rUpa ho yA kRdanta ho unheM prAcInatA kI prAmANika sAmagrI ke rUpa meM yathAvat rakhA jAnA caahie|

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Statement about ownership and other particulars about Sambodhi, the Quarterly Journal of L. D. Institute of Indology Ahmedabad, to be published in the first issue every year after the last day of March. 'roni IV (See Rule 8) Alimedabad. Yearly 1. Place of publication 2. Periodicity of its publication 3. Printer's Name Nationality Address Harjibhai N. Patel indian Krishna Printery 966, Naranpura Old Village Ahmedabad-380 013 4. Publisher's Name Nationality Address Ramesh S. Betai Indian Director in-charge L.D. Institute of Indology, Ahmedabad 9. (1) Ramesh S. Betai (2) Yajneshwar S. Shastri Indian L.D. Institute of Indology, Alimedabad 9. 5. Editors' Names Nationality Address L.D. Institute of Indology Alimedabad 9. 6. Names and addresses of Individuals who own the newspaper and partners or shareholders holding more than one-percent of the total capital. I, Rainesh S. Betai hereby declare that the particulars given above are true to the best of my knowledge and belief. Ramesh S. Betai Director in-charge Signature of Publisher

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Request to Contributors Our learned contributors are requested to note the following requirements when they send Papers for our Journal: Papers should be preferrably typed in double space. Internationally accepted diacritica! marks should be used where necessary. Words to be italicised should be underlined. As far as possible Sanskrit or Prakrit quotations should be written in the original language only. Footnotes should be serially numbered and given at the end of the Paper. Footnotes should clearly give reference number from the work referred to, the name of the author, as also name of the publisher and date of publication wherever necessary. A brief list to works consulted should be given at the end.

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dohA-pAhuDI saMpA, anu. ramaNuka zAha prAstAvika bhAratIya rahasyavAdI sAhityamAM jenonuM pradAna noMdhAvatI je alpasaMkhya racanAo upalabdha che temAM dahApAhuDa eka nAnI paNa gaNanApAtra racanA che. 222 padya-jemAM mukhyatve apabhraMza dohA che-nI A padya kRti "pAhuDahA' nAme varSo pUrve prasiddha jaina vidvAna sva. Do. hirAlAla jene prathamavAra hindI anuvAda sAthe prakAzita karI hatI.' I. sa. 1976mAM phrenca viduSI De. keleta kelAe kareluM tenuM aMgrejI bhASAMtara prakAzita thayuM. te samaye ja A aprApya kRti mULa ane gujarAtI anuvAda sAthe punaH prakAzita karavAno lA. da. vidyAmaMdire nirNaya karyo ane pariNAma svarUpe prastuta anuvAda taiyAra thayo. Do. hirAlAla jene be azuddha hastaprata parathI pATha nirdhArita karyo hato. temAM De. kelAe aMgrejI bhASAntara karatI veLA keTalAka sudhArA sUcavyA hatA. temAMnA jarUrI sudhArA sAmela karIne ane taduparAMta paNa rahI jatI keTalIka azuddhionuM nivAraNa karIne mULapATha ane gujarAtI anuvAda taiyAra karela. paraMtu vistRta prastAvanA ane TippaNa lakhavAnA irAdAthI te atyAra sudhI prakAzita karela nahIM. daramiyAna huM vidyAmaMdiramAMthI nIkaLI yunivarsiTImAM joDAtAM kAma AgaLa vadhI zakavuM nahIM. hAla mAtra mULa, gujarAtI anuvAda, padyonI akArAdi sUci ane gujarAtI artha sAthe mULanA mahattvapUrNa zabdone keza ATaluM prakAzita karavuM munAsiba mAnyuM che. - Do. jene pitAne maLela bemAMnI eka hastapratane anusarIne graMthane 'pAhuDohA" zIrSaka ApeluM. paraMtu pitAnI prastAvanAmAM nAmanI samajUtI ApatAM temaNe graMthanAmane atha dehAne upahAra (dohe ke upahAra) evo karyo che. vaLI temaNe aMgrejI prastAvanAmAM hApAhuDa' zIrSaka praryuM che. arthanI dRSTie paNa e ja ucita hoI anne dehApAhuDa" evuM mULa nAma rAkhI, anuvAda "dehA-upahAra' nAme Ape che. che. hirAlAla jainanI mAnyatA evI che ke dehApAhuDa kAI rAmasiMha muninI racanA che. AvI mAnyatA mATenuM eka mAtra kAraNa teo e darzAve che ke dohApAhuDanA dohA 211mAM "rAmasiMha munino ullekha che. paraMtu hastapratanI prazasti, kRtinAM bhASAzilI-chaMda tathA viSayavastunuM jhINavaTabharyuM avalokana karatAM uparokta mAnyatA yogya jaNAtI nathI, UlaTuM evI prabaLa mAnyatA baMdhAya che ke kRti koI eka ja kartAnI racanA na hotAM koI abhyAsIe samAna viSayanA padyone ekatrita gehavI karela saMgraha che. mArI AvI mAnyatA aneka purAvA sAthe alaga lekharUpe mUkavAne vicAra hoI ahIM tenI carcA karato nathI.

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anuvAda veLAe kiMmatI sUcanA ApavA mATe De. eca. sI. bhAyANIne AbhArI chuM. "saMbadhimAM kRtine prakAzita karavAno nirNaya laI lAMbA samaya sudhI paDI rahela kRtino uddhAra karavA mATe vidyAmaMdiranA kAryakArI nirdezaka Do. Ara. esa, beTAIne AbhAra mAnuM chuM. 1. pAdu -. . . hirAhyA mAM, prakA-ambAdAsa cavare digambara jaina graMthamAlA-3, kAra jA, 1933 *. The Offering of Distics (Dohapahuda) Translation with Critical notes by Dr, Colette Caillat, Sambodhi Vol. 5, No. 2 July-Octo, 1976

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rAmasiMha-muNi-virajhya dohA-pAhuDa guru diNayaru guru himakaraNu guru dIvau guru deu / appAparahaM paraMparahaM jo darisAvai bheu // 1 appAyattau jaM ji suhu teNa ji kari saMtosu / parasuhu vaDha citaMtahaM hiyai Na phiTTai sosu // 2 jaM suhu visayaparaMmuhau Niya appA jhAyaMtu / saM suhu iMdu viNa u lahai devihiM koDi ramaMtu // 3 AbhuMjatA visayasuha je Na vi hiyai dharaMti / te sAsayasuhu lahu lahahiM jiNavara ema bhaNaMti // 4 Na vi bhuMjatA visayasuha hiyaDai bhAu dharati / sAlisitthu jima vappuDau Nara Narayaha NivaDaMti // 5 AyaI aDavaDa vaDavaDai para raMjijjai lou / maNasuddhaI NiccalaThiyaiM pAvijjai paralou // 6 dhaMdhaI paDiyau sayalu jagu kammaI karai ayANu / mokkhahaM kAraNu eku khaNu Na vi citai appANu // 7 joNihi lakkhahiM paribhamai appA dukkhu sahaMtu / puttakalattaiM mohiyau jAma Na vohi lahaMtu // 8 aNNu ma jANahi appaNau gharu pariyaNu taNu icha / kammAyattau kArimau Agami joihiM siTu // 9 jaM dukkhu vi taM sukkhu kiu jaM suhu taM pi ya dukkhu / paiM jiya mohahiM vasi gayaiM teNa Na pAyau mukkhu // 10 mokkhu Na pAvahi jIva tuhuM dhaNu pariyaNu citaMtu / to i viciMtahi tau ji. tau pAvahi sukkhu mahaMtu // 11

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2 rAmasiMha- muNi-viraiya gharavAsau mA jANi jiya dukkiyavAsau ehu | pAsu kayaMte maMDiyau avicala Na vi saMdehu // 12 mUDhA salu vikArimau maM phuDu tuhuM tusa kaMDi / siaus Nimmala karahi raha gharu pariyaNu lahu chaMDi // 13 mohu vijjii maNu marai tuTTai sAsu NisAsu / kevalaNANu vi pariNavaha aMbari jAha NivAsu // 14 piM mukkI kaMculiya jaM visu taM Na muei / bhoyahaM bhAu Na pariharai liMgaggahaNu karei // 15 jo muNi chaMDivi visayasuha puNu ahilAsu karei | luMcaNu sosaNu so sahai puNu saMsAru bhamei // 16 visayasuhA dui divhaDA puNu dukkhahaM parivADi / bhullau jIva ma vAhi tuhuM appAsaMdhi kuhADa // 17 uvvali coppaDa ciTTha kari dehi sumihAhAra | sayala videha Nirattha gaya jiha dujjaNa uvayAra // 18 athireNa thirA maileNa NimmalA NigguNeNa guNasArA / kAraNa jA viDhappai sA kiriyA kiNNa kAyavvA // 19 varu visu visaharu varu jalaNu varu seviu vaNavAsu / Nau jiNadhamma parammuhau micchattiya sahu vAsu // 20 ummUlivi te mUlaguNa uttaraguNahiM vilagga | vaNNara jema palaMbacuya bahuya paDeviNu bhagga // 21 appA bujjhiu Niccu jai kevalaNANasahAu / tA para kijjai kAI vaDha taNu uppari aNurAu // 21 so Natthi iha paraso caurAsIlakkhajoNimajjhami / jiNavayaNaM alahaMto jattha Na duraDhuDio jIvo // 23 jasu maNi gANu Na viSphurai kammahaM he karaMtu / so muNi pAvai sukkhu Na vi sayalai satya muNaMtu // 24 bohivivajjiu jIva tuhuM vivariu taccu muNehi / kammaviNimmiya bhAvaDA te appANa bhaNehi // 25 1

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dohA - pAhuDa hauM gorauM hauM sAmalau hauM mi vibhiNNau vaNi / hauM taNuaMgau thUla hauM ehau jIva ma maNi // 26 vi tuhuM paMDiu mukkhu Na vi Na vi Isaru Na vi NIsu / Na vi guru koi visIsu Na vi savvaI kammavisesu // 27 vinuM kAraNu kajju Na vi Na vi sAmiu Na vi bhiccu / sUrau kAyaru jIva Na vi Na vi uttamu Na viNiccu // 28 puNu vi pAu vi kAlu Nahu dhammu ahambhu Na kAu | ekku vi jIva Na hohi tuhuM millivi ceyaNabhAu // 29 Navi gorau Na vi sAmalau Na vi tuhuM ekku vivaSNu / Na vi taNuaMgau thUla Na vi ehau jANi savaNNu // 30 hauM varu baMbhaNu Na vi vaisu Nau khattiu Na vi sesu / purisu NauMsara itthi Na vi ehau jANi visesu // 31 taruNau bUDhau bAlu hajaM sUrau paMDiu divvu / khavaNau vaMdau sevaDau ehau citi ma savvu // 32 deho pakkhivi jaramaraNu mA bhau jIva karehi jo ajarAmaru baMbhu paru so appANa muNehi // 33 dehahi ubhau jaramaraNu dehahi vaNNa vicitta / dehaho royA jANi tuhuM dehahi liMgaI mitta // 34 asthi Na ubbhaujaramaraNu roya vi liMgaI vaNNa / Nicchai appA jANi tuhuM jIvaho Neka vi saNNa // 35 kamahaM kerau bhAvaDau jai appANa bhaNehi / to vi Na pAvahi paramapau puNu saMsAru bhamehi // 36 appA millivi NANamau avaru parAyau bhAu / so chaMDeviNu jIva tuhuM jhAvahi suddhasuhAu // 37 vaNNavihUNau gANamau jo bhAvai sambhAu / saMtuNiraMjaNu so ji. siu tahiM kijjai aNurAu // 38 tihuyaNi dIsai deu jiNu jiNavari tihuvaNu eu / jiNavari dIsai sayala jagu ko vi Na kijjai bheu // 39

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rAmasiMha-muNi-viraiya bujjhahu bujjhahu jiNu bhaNai ko bujjhau hali aNNu / appA dehahaM NANamau chuDDu bujjhiyau vibhiNNu // 40 vaMdahu vaMdahu jiNu bhaNai ko vaMdau hali itthu / NiyadehAhaM vasaMtayahaM jai jANiu paramatthu // 41 upalANahiM joiya karahulau dAvaNu choDahi jima carai / jasu akhai NirAmaiM gayau maNu so kima buhu jagi rai karai // 42 Dhillau hohi ma idiyaha paMcahaM viNNi NivAri / eka NivArahi jIhaDiya aNNa parAiya NAri // 43 paMca baladda Na rakkhiya NaMdaNavaNu Na gao si / appu Na jANiu Na vi paru vi emai pavva io si // 44 paMcahiM bAhiru NehaDau hali sahi laggu piyassa / tAsu Na dIsai AgamaNu jo khalu miliu parassa // 45 maNu jANai uvaesaDau jahiM sovei acitu / acittaho citu jo melavai so puNu hoi NiciMtu // 46 vaTTaDiyA aNulaggayahaM aggau joyaMtAhaM / / kaMTau bhaggai pAu jai bhajjau dosu Na tAhaM // 47 millahu millahu mokallau jahiM bhAvai tahiM jAu / siddhimahApuri paisarau mA kari harisu visAu // 48 maNu miliyau paramesaraho paramesaru ji maNassa / biNNi vi samarasi-hui rahiya pujja caDAvauM kassa // 49 ArAhijjai kAI deu paramesaru kahiM gayau / vIsArijjai kAI tAsu jo siu savvaMgayau // 50 ammie jo paru so ji paru paru appANa Na hoi / hauM ujjhau so uvvarai valivi Na jovai to i // 51 mUDhA sayallu vi kArimau NikkArimau Na koi / / jIvahu jaMta Na kuDi gaiya iu paDichaMdA joi // 52 dehAdevali jo vasai sattihiM sahiyau deu / ko tahiM joiya sattisiu sigghu gavesahi bheu // 53

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dohA - pAhuDa jarai Na maraiNa saMbhavai jo pari ko vi aNaMtu / tidubaNasAmiu NANamau so sivadeu bhiMtu ||54 siva viNu satti Na vAvarai siu puNu sattivihINu / dohiM mijAhiM sayala jagu bujjhai moha vilINu // 55 aNNu tuhArau NANamau lakkhiu jAma Na bhAu / sAka paviyapiu'NANamau daDDhau cittu varAu // 56 Niccu NirAmau NANamau paramANaMdasahAu | appA bujhau jeNa paru tAsu Na aNNu hi bhAu // 57 amhahiM jANiu ekku jiNu jANiu deu aNaMtu / vari su moheM mohiyau acchai dUri bhamaMtu // 58 appA kevalaNANamau hiyaDai Nivasai jAsu / tihuyaNi acchai moklau pAu Na laggai tAsu // 59 citai jaMpai kuNai Na vi jo muNi baMdhaNaheu / kevalaNANaphuraMtataNu so paramappau deu // 60 abhitara citti mailiyaI bAhiri kAI taveNa / citti NiraMjaNu ko vidhari muccahi jema maleNa // 61 jeNa NiraMjaNi maNu dhariu visayakasAyahi jaMtu / makkha kAraNu u avaraI taMtu Na maMtu // 62 khaMtu piraMtu vi jIva jai pAvahi sAsayamokkhu / risa bhaDArau kiM cavai sayala vi iMdiyasokkhu // 63 dehamahelI eha vaDha tau sattAvai tAma / cittu NiraMjaNu pariNa sihuM samarasi hoi Na jAma // 64 jasu maNi NANu Na viSphurai savva viyappa haNaMtu / so kima pAvai Niccasuhu sayalAI dhamma kahaMtu // 65 jasu maNi Nivasai paramappau sayalaI cita cavevi / so para pAvai paramagai aTThaI kamma haNevi // 66 appA milliva guNaNilau aNNu jijhAyahi jhANu vaDha aNNANavimIsiyahaM kahaM tahaM kevalaNANu // 67

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rAmasiMha-muNi-vira iya appA daMsaNu kevala vi aNNu sayala vavahAru / ekku su joiya jhAiyai jo tailoyahaM sAru // 68 appA daMsaNaNANamau sayalu vi aNNu payAla / / iya jANeviNu joiyahu chaMDahu mAyAjAlu // 69 appA millivi jagatilau jo paradavi ramati / aNNu ki micchAdiTiThayahaM matthai siMgaI hoMti // 70 appA bhillivi jagatilau mUDha ma jhAyahi aNNu / jiM maragau pariyANiyau tahu kiM kaccahu gaNu // 71 suhapariNAmahiM dhammu vaDha asuhaI hoi ahammu / dohi mi ehiM vivajjiyau pAvai jIu Na jammu // 72 saI miliyA saI vihaDiyA joiya kamma NibhaMti / taralasahAvahiM paMthiyahiM aNNu ki gAma vasaMti // 73 aNNu ji jIu ma ciMti tuhaM jai vihau dukkhassa / tilatusamittu vi salaDA veyaNa karai avassa // 74 appAe vi vibhAviyaiM NAsai pAu khaNeNa / sUru viNAsai timiraharu ekAu NimiroNa // 75 joiya hiyaDai jAsu para ekku ji Nivasai deu / jammaNamaraNavivajjiyau to pAvai paralou // 76 kammu purAiu jo khavai ahiNava pesu Na dei / paramaNiraMjaNu jo Navai so paramappau hoi // 77 pAu vi appahiM pariNavai kammaI tAma karei / paramaNiraMjaNu jAma Na vi Nimmalu hoi muNai // 78 aNNu giraMjaNu deu para appA daMsaNaNANu / appA saccau mokkhapahu ehau mUDha viyANu // 79 tAma kutitthaI paribhamai dhuttima tAma karaMti / guruhaM pasAeM jAma Na vi dehahaM deu muNati // 80 lohiM mohiu tAma tuhuM visayaha sukkha muNehi / guruhaM pasAeM jAma Na vi avicala bohi lahehi // 81

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dohA-pAhuDa uppajjai jeNa vibohu Na vi bahiraNNau teNa NANeNa / tailoyapAyaDeNa ni asuMdaro jattha pariNAmo // 82 tAsu lIha diDha dijjai jima paDhijjai tima kijjai / / aha va Na gammagammai tAsu bhajjesahiM kammaI // 83 vakkhANaDA karaMtu buhu appi Na diNNu Nu citta / kaNahi ji rahiu payAlu jima para saMgahiu bahutta // 84 paMDiyapaMDiya paMDiyA kaNu chaMDeviNu tusa kaMDiyA / atthe gaMthe tuTTho si paramatthu Na jANahi mUDho si // 85 akkharaDehiM ji gavviyA kAraNu te Na muNaMti / vaMsavihatthA Doma jima para hatthaDA dhuNaMti // 86 NANatiDikkI sikkhi vaDha kiM paDhiyaI bahueNa / / jA sudhukkI NiDDahai puNNu vi pAu khaNeNa // 87 sayalu vi ko vi taDapphaDai siddhattaNahu taNeNa / siddhattaNu pari pAviyai cittahaM NimmalaeNa // 88 kevala malaparivajjiyau jahiM so ThAi aNAi / tasa uri savu jagu saMcarai parai Na koi vi jAH // 89 appA appi pariDiyau kahiM mi Na laggai leu / savvu ji dosu mahaMtu tasu jaM puNu hoi acche u // 90 joiya joeM laiyaiNa tai dhaMdhai Na paDIsi / dehakuDillI parikhivai tuhaM temai acchesi // 91 ari maNakaraha ma rai karahi iMdiyavisayasuheNa / sukkhu NiraMtaru jehiM Na vi muccahi te vi khaNeNa // 92 tUsi ma rUsi ma kohu kari ko haiM NAsai dhammu / dhammi NaDhi Narayagai aha gau mANusajammu // 93 hattha ahuTaThahaM devalI vAlahaM NA hi pavesu / saMtu NiraMjaNu tahiM vasai Nimmalu hoi gavesu // 2.4 appAparahaM Na melayau maNu moDivi sahasa tti / / so vaDha joiya kiM karai jAsu Na ehI satti // 95

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rAmasiMha-maNi-viraiya so joyau jo jogavai Nimmali joiya joi / jo puNu iMdiyavasi gayau so iha sAvayaloi // 96 bahuyaiM paDhiyaI mUDha para tAlU, sukkai jeNa / ekku ji akkharu taM paDhahu sivapuri gammai jeNa // 97 anto Nasthi suINaM kAlo thoo vayaM ca dummehA / / taM Navara sikkhiyavvaM jijaramaraNakkhayaM kuNahi // 98 NillakkhaNu itthIbAhirau akulINau mahu maNi Thiyau / tasu kAraNi ANI mAhU jeNa gavaMgau saMThiyau // 99 hauM saguNI piu NigguNau NilakkhaNu NIsaMgu / ekahiM aMgi vasaMtayahaM miliu Na aMgahiM aMgu // 100 savvahiM rAyahiM chaharasahiM paMcahiM rUvahiM cittu / jAsu Na raMjiu bhuvaNayali so joiya kari mittu // 101 tava taNuaM mi sarIrayahaM saMgu kari hiu jAhaM / tAhaM vi maraNadavakkaDiya dusahA hoi NarAhaM // 102 deha galaMtahaM savu galai mai sui dhAraNa gheu / tahiM tehaI vaDha avasarahiM viralA sumarahiM deu // 103 ummaNi thakkA jAsu maNu bhaggA bhUvahiM cAru / jima bhAvai tima saMcarau Na vi bhau Na vi saMsAru // 104 jIva vahati Narayagai abhayapadANe saggu / ve paha javalA darisiyaI jahiM bhAvai tahiM laggu // 105 sukkhaaDA dui divahaDaiM puNu dukkhahaM parivADi / hiyaDA hauM paiM sikkhavami citta karijjahi vADi // 106 muDhA deha ma rajjiyai deha Na appA hoi / dehahaM bhiNNau NANamau so tuhUM appA joi // 107 jehA pANahaM jhupaDA tehA puttie kAu / titthu ji Nivasaha pANivaha tahiM kari joiya bhAu // 108 mUlu chaMDi jo DAla caDi kahaM taha joyAbhAsi / cIru Na vuNaNahaM jAi vaDha viNu uTTiyaI kapAsi // 109

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dohA-pAhuDa savvaviyappahaM tuTTAhaM ceyaNabhAvagayAhaM / kIlai appu pareNa sihu NimmalajhANaThiyAhaM // 110 ajju jiNijjai karahulau laipa(?ya)I deviNu lakkhu / jitthu caDeviNu paramamuNi savva gayA gayamokkhu // 111 karahA cari jiNaguNathalihiM tavavillaDiya pagAma / visamI bhavasaMsAragai ullU riyahi Na jAma // 112 tava dAvaNu vaya jillaDai samadama kiyau palANu / sajamagharaha umAhiyau gau karahA NivANu // 113 eka Na jANahi vaTTaDiya avaru Na pucchahi koi / aDaviyadyahaM DuMgaraha Nara bhaMjaMtA joi // 114 vaTTa ju choDivi mauliyau so taruvaru akayatthu / rINA pahiya Na vIsamiya phalahiM Na lAyau hatthu // 115 chahadasaNadhaMdhai paDiya maNahaM Na phiTTiya bhaMti / ekku deu chahabheu kiu teNa Na mokkhaho jati // 116 appA millivi ekku para aNNu Na vairiu koi / jeNa viNigmiya kammaDA jai para pheDai soi // 117 jai vArauM to tahiM ji para appahaM maNu Na dharei / visayaha kAraNi jIvaDau Narayaha dukkha sahei // 118 jIva ma jANahi appaNA visayA hosahi majjhu / phala kiMpAkahi jema tima dukkha karesahiM tujjha // 119 visayA sevahi jIva tuhuM dukkhahaM sAhi(?) karaNa / teNa NirAriu pajjalai huvavahu jema ghieNa // 120 asarIrahaM saMdhANu kiu so dhANukku Niruttu / sivatatti ji saMdhiyau so acchai NicciMtu // 121 hali sahi kAI karai so dappaNu / jahiM paDibiMbu Na dIsai appaNu // 'dhaMdhavAlu mo jagu paDihAsai / dhari acchaMtu Na gharavai dIsai // 122

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rAmasiMha-muNi-viraiya jasu jIvaMtahaM maNu muvau paMceMdiyahaM samANu / so jANijjai mokkalau laddhau pahu NivvANu // 123 kiM kijjai bahu akkharahaM je kAliM khau jaMti / / jema akkhaNaru saMtu muNi tava vaDha mokkhu kahaMti // 124 chahadasaNagaMthi bahula avarupparu gajjati / jaM kAraNu taM ikku para vivarerA jANaMti // 125 siddhaMtapurANahaM veya vaDha vujhaMtahaM Nau bhaMti / / ANaMdeNa vi jAma gau tA vaDha siddha kahati // 126 siva sattihiM melAbaDA ihu pasuvAha mi hoi / bhiNiya satti siveNa sihu viralA bujjhai koi // 127 bhiNNau jehiM Na jANiyau NiyadehahaM paramatthu / so aMdhau avaraha aMdhayaha kima darisAvai paMthu // 128 joiya bhiNNau jhAya tuhaM dehahaM te appANu / jai dehu vi appau muNahi Na vi pAvahi NivvANu // 129 chattu vi pAivi muguruvaDA sayalakAlasaMtAvi / NiyadehaDai vasaMtayaha pAhaNavADi vahAi // 130 mA muTTA pasu garuvaDA sayala kAla jhaMkhAi / NiyadehahaM mi vasatayaha suNNA maDha sevAi // 131 rAyavayallahiM chaharasahiM paMcahiM rUvahiM cittu / jAsu Na raMjiu bhuvaNayali so joiya kari mitta // 132 toDevi sayala viyappaDA appahaM maNu vi gharehi / / sokkhu NiraMtaru tahiM lahahi lahu saMsAru tarehi // 133 ari jiya jiNavari maNu Thavahi visayakasAya cArahi / / siddhimahApuri paisarahi dukkhaha pANiu dehi // 134 muMDiyamuDiya muDiyA sijha muMDiu citta Na muMDiyA / cittahaM muMDaNu ji kiyau saMsAraha khaMDaNu ti kiyau // 135 appu karijjai kAiM tamu jo acchai savvaMgu saMteM / puNNavisajjaNu kAI tamu jo hali icchai paramattheM // 136 . .

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dohA-pAhuDa gamaNAgamaNavivajjiyau jo tailoyapahANu / gaMgai (?Da) garuvai(1Da) deu kiu so saNANu ayANu // 137 puNeNa hoi vihao vihaveNa mao maeNa maimoho / maimoheNa ya NarayaM taM puNNaM amha mA hou // 138 kAsu samAhi karauM ko aMcauM / chopu achopu bhaNivi ko bacau // hala sahi kalaha keNa sammANauM / jahiM jahiM jovau tahiM appANauM // 139 jai maNi kohu karivi kalahIjai / to ahiseu NiraMjaNu kIjai // jahiM jahiM joyau tahiM Nau ko vi u / hauM Na vi kAlu vi majjhu vi ko vi u // 140 Namio si tAma jiNavara jAma Na muNio si dehamajjhaI / jai muNiu dehamajjha tA keNa Navijjae kassa // 141 tA kappaviyappA kammaM akuNaMtu suhAsuha jaNayaM / appasarUvA siddhI jAma Na hiyae paripphurai // 142 gahilau gahilau jaNu bhaNai gahilau maM kari khohu / siddhimahApari paisarai uppADeviNu mohu // 143 avadhau akkharu jaM uppajjai / aNu vi kiM pi aNNAu Na kijjai // AyaI citti lihi maNu dhArivi / sou Nicitiu pAya pasArivi // 144 kiM bahueM aDavaDa vaDiNa deha Na appA hoi / dehahaM bhiNNau NANamau so tuhuM appA joi // 145 potthA paDhaNi mokkhu kahaM maNu vi asuddhau jAsu / / bahuyArau luddhau Navai mUlahiu hariNAsu // 146 dayAvihINau dhammaDA NANiya kaha vi Na joi / bahueM salilaviroliyaiM karu coppaDA Na hoi // 147

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rAmasiMha-suNi-viraiya bhallANa vi NAsaMti guNa jahiM sahu saMgu khalehiM / vaisANaru lohahaM miliu piTTijjai sughaNehiM // 148 huyavahi NAi(?si) Na sakkiyau dhavalattaNu saMkhassa / / phiTTisai mA bhaMti kari chuDa miliyA khayarassa // 149 saMkha samuddahi mukkiyae ehI hoi avattha / jo duvvAhahaM cuMbiyA lAeviNu gali hattha // 150 chaDeviNu guNarayaNaNihi agghathaDihiM ghipaMti / / tahi saMkhAhaM vihANu para phukkijjati Na bhaMti // 151 mahuyara suratarumaMjarihiM parimalu rasivi hayAsa / hiyaDA phuTTivi ki Na muyau DhaMDholaMtu palAsa // 152 muDu muMDAivi sikkha dhari dhammahaM baddhI Asa / / Navari kuTuMbau meliyau chuDu milliyA parAsa // 153 NagattaNi je galiyA viguttA Na gaNati / gaMthahaM bAhirabhitarihiM ekku i te Na muyaMtiH // 154 ammie ihu maNu hatthiyA vijhaha jaMtau vAri / taM bhaMjesai sIlavaNu puNu paDisai saMsAri // 155 je paDhiyA je paMDiyA jAhiM mi mANu maraTTa / .. te mahilANa hi piDi paDiya bhamiya: jema ghara? // 156 siddhA vammA(?NNA) muTTiiNa phusivi lihihi tuhu~ tAma / jaha saMkhahaM jIhA lusivi saDDucchalai Na jAma // 157 pattiya toDahi taDataDaha NAI paiTThA uTTa / evaM Na jANahi mohiyA ko toDai ko tuTTa // 158 pattiya pANiu dabbha tila savva jANi savaNNu / jaM puNu mokkhahaM jAivau taM kAraNu ku i aNNu // 159 pattiya toDi ma joiyA phalahiM ji hatthu ma vAhi / jasu kAraNi toDehi tuhu~ so siu etthu caDAhi // 160 devali pAhaNu titthi jalu puttha savvaI kavvu / vacchu ju dIsai kusumiyau iMdhaNu hosai savvu // 161

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dohA-pAhuDa hai AAS titthaI tittha bhamaMtayaha kiM NehA(?) phala eva / bAhiru suddhau pANiyaha abhitaru kima hUva // 162 titthaI tittha bhabhehi vaDha dhoyau cammu jaleNa / ehu maNu kima dhoesi tuhaM mailau pAvamaleNa // 163 joiya hiyaDai jAsu Na vi ikku Na(?) Nivasai deu / jammaNamaraNavivajjiyau kima pAvai paralou // 164 ekku su veyai aNNu Na veyai / tAsu cariu Nau jANahiM deva i|| jo aNuhavai so ji pariyANai / pucchaMtahaM samitti ko ANai // 165 jaM lihiu Na pucchiu kaha va jAi / kahiyau kAsu vi Nau citti ThAi // aha guruuvaese citti ThAi / taM tema dharatihiM kahiM mi ThAi // 166 kaDUDhai sarijalu jalahi vipilliu / jANu pavANu pavaNapaDipilliu // bohu vibohutema saMghaTTai / avara hi uttau tA Nu payaTTai // 167 aMbari vivihu saddu jo summai / tahiM paisarahu~ Na vuccai dummai // maNu paMcahiM sihu atthavaNa jAi / mUDhA(?vaDha) paramatattu phuDa tahiM ji ThAi // 168 akhai NirAmai paramagai ajja vi lau Na lahaMti / bhaggI maNahaM Na maMtaDI tima divahaDA gaNaMti // 169 sahajaavatthahiM karahulau joiya jaMtau vAri / akhai NirAmai pesiyau saI hosai saMhAri // 170 akhai NirAmai paramagai maNu ghalleppiNu milli / tuTTesai mA bhaMti kari AvAgamaNahaM velli // 171

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rAmasiMha-muNi-viraiya emai appA jhAiyai avicala cittu dharevi / siddhi mahApuri jAiyai aTTa vi kamma haNevi // 172 akkharavaDiyA masimiliyA pADhaMtA gaya khINa / / ekka Na jANI parama kalA kahiM uggau kahiM lINa // 173 be bhaMjeviNu ekku kiu maNahaM Na cAriya villi / tahi guruvahi hauM sissiNI aNNahi karami Na lalli // 174 aggaiM pacchaI dahadihahiM jahiM jobau tahiM soi / tA mahu phiTTiya bhaMtaDI avasu(?) Na pucchai koi // 175 jima loNu vilijjai pAgie tima jai cittu vilijja / samarasi ivai jIvaDA kAI samAhi karijja // 176 jai ikka hi pAvIsi paya aMkaya koDi karIsu / NaM aMguli paya payaDaNaiM jima savvaMga ya sIsu (?) // 177 titthaI tittha bhamaMtayaha saMtAvijjai dehu / appeM appA jhAiyaiM NivvANaM(?Naha) pau dehu // 178 jo paI joiuM joiyA titthaI tittha bhamei / siu paI sihaM haM(?)hiMDiyau lahivi Na sakiu to i // 179 mUDhA jovai devalaI loyahiM jAI kiyAiM / deha Na picchai appaNiya jahiM siu saMtu ThiyA i // 180 vAmiya kiya aru dAhiNiya majjha vahai NirAma / tahiM gAmaDA ju jogavai avara vasAvai gAma // 181 deva tuhArI ciMta mahu majjhaNapasaraviyAli / tuhUM acche sahi jAi suu parai NirAmai pAli // 182 tuTTaI buddhi taDatti jahiM maNu asthavaNahaM jAi / so sAmiya uvaesu kahi aNNahiM devahiM kA // 183 sayalIkaraNu Na jANiyau pANiyapaNNahaM bheu / appA parahu Na meliyau gaMgaDu pujjai deu // 184 appA parahaM Na meliyau AvAgamaNu Na bhaggu / tusa kaMDataha kAlu gau taMdulu hatthi Na laggu // 185

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dohA-pAhuu dehAdevali siu vasai tuhuM devalaI Niehi / hAsau mahu maNi atthi ihu siddhe bhikkha bhamehi // 186 vaNi devali titthaI bhamahi AyAso vi NiyaMtu / ammie vihaDiya bheDiyA pasulogaDA bhamaMtu // 187 be chaMDeviNu paMthaDA vicce jAi alakkhu / taho phala veyaho ki pi Nau jai so pAvai lakkhu // 188 joiya visabhI joyagai maNu vAraNahaM Na jAi / iMdiyavisaya ji sukkhaDA titthu ji vali bali jAi // 189 baddhau tihuvaNu paribhamai mukkau pau vi Na dei / dikkhu Na joiya karahulau vivarerau pau dei // 190 saMtu Na dIsai tattu Na vi saMsArahiM bhamaMtu / khaMdhAvAriu jiu bhamai avarADaihiM rahaMtu // 191 uvvasa vasiyA jo karai vasiyA karai ju suNNu / / valikijjau tasu joiyahi jAsu Na pAu Na puNNu // 192 kammu purAiu jo khavai ahiNava pesu Na dei / aNudiNu jhAyai deu jiNu so paramappau hoi // 193 visayA sevai jo vi paru bahulA pAu karei / gattchai NarayahaM pAhuNau kammu sahAu laei // 194 kuhieNa pUrieNa ya chiddeNa ya khAramuttagaMdheNa / saMtA vijjai loo jaha suNaho cammakhaMDeNa // 195 dekhatAhaM vi mUDha baDha ramiyaI sukkhu Na hoi / ammie muttahaM chiDu lahu to vi Na viNaDai koi // 196 jiNavaru jhAyahi jIva tuhu~ visayakasAyaI khoi / dukkhu Na dekkhahi kahiM mi vaDha ajarAmaru pau hoi // 197 visayakasAya caevi vaDha appahaM maNu vi dharehi / cUrivi caugai Nittulau paramappau pAvehi // 198 iMdiyapasaru NivAriyaI maNa jANahi paramatthu / appA millivi NANamar3a avaru viDAvir3a satthuH // 199

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rAmasiMha-muNi-dhiraiya visayA citi ma jIva tuhu~ visaya Na bhallA hoti / : sevatAhaM vi mahura vaDha pacchai dukkhaI diti // 200 visayakasAyahaM raMjiyau appahiM cittu Na dei / baMdhivi dukkiyakammaDA ciru saMsAru bhamei // 201 iMdiyavisaya caevi vaDha kari mohahaM paricAu / ra aNudiNu jhAvahi paramapau to ehau vavasAu // 202 NijjiyasAso NiphaMdaloyaNo mukkasayalavAvAro / eyAi avattha gao so joyau Natthi saMdeho // 203 tuTTe maNavAvAre bhagge taha rAyarosasabbhAve / OM paramappayammi appe parihie hoi NivvANaM // 204 visayA sevahi jIva tuhaM chaMDivi appasahAu / aNNai duggai jAisihi taM ehau vavasAu // 205 maMtu Na taMtu Na dheu Na dhAraNu / Na vi ucchAsaha kijjai kAraNu // emai paramasukkhu muNi suvvai / ehI galagala kAsu Na ruccai // 206 hai.. uvavAsa visesa karivi bahu ehu vi saMvaru hoi / pucchai kiM bahu vitthariNa mA pucchijjai koi // 207 37. tau kari dahavihu dhammu kari jiNabhAsiu supasidhdu / kammahaM Nijjara eha jiya phuDu akkhiu maI tujjhu // 208 2. dahavihu jiNavarabhAsiyau dhammu ahiMsAsAru / . aho jiya bhAvahi ekkamaNu jima toDahi saMsAru // 209 32. bhavi bhavi daMsaNu malarahiu bhavi bhavi karauM samAhi / . bhavi bhavi risi guru hoi mahu NihayamaNubbhavavAhi // 210 :: aNupehA bAraha vi jiya bhAvivi ekkamaNeNa / rAmasIha muNi ima bhaNai sivapuri pAvahi jeNa // 211 [prakSipta-dohA] suNNaM Na hoi suNNaM dIsai suNNaM ca tihavaNe suNNaM / - avaharai pAvapuNNaM suNNasahAveNa gao appA // 212

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dohA-pAhuDa vepaMthehi Na gammai behasUI Na sijjae kathA / biNi Na huti ayANA iMdiyasokkhaM ca mokgyaM ca // 213 uvavAsaha hoi palevaNA saMtAvijjai dehu / gharu ujjhai iMdiyataNau mokkhaha kAraNu pana // 214 acchau bhoyaNu tAhaM ghari siddha hareppiNu jenyu / tAha samau jaya kAriyaiM tA meliyai samannu // 215 jai laddhau mANikkaDau joiya puhavi bhagata / / baMdhijjai NiyakappaDaiM joijjai ekkata // 21 // vAdavivAdA je karahiM jAhiM Na phiTTiya bhani / je rattA gaupAviyaI (?) te guppaMta bhamaMni // 217 kAyo'stItyarthamAhAraH kAyo jJAnaM samIhate / jJAnaM karmavinAzAya tannAze paramaM padam // 218 kAlahiM pavaNahiM ravisasihiM cahu ekkaTTaiM vAstu / hauM tuhiM pucchauM joiyA pahile kAmu viNA / / 212 sasi pokha(? sa)i ravi pajjalai pavaNu halole lei / satta rajju tamu pilli kari kAma kA miDa .. mukhanAsikayormadhye prANAn saJcarate sadA / AkAze carate nityaM sa jIvo tena jIvati / / 221 ApadA mUrchito vAriculukenApi jIvati / ambhaH kumbhasahasrANAM gatajIvaH karoti kim // 222 // iya dohA-pAhuDaM samattaM // // zrI //

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zuddhi patraka dohA caraNa azuddha llh llh llh ciMtaMtaha viNa u vappuDau citaMtAha vi Nau bApuDau bohi bohi w llh lm jhAvahi Mmm 3 vb14..." m SmSK Www. h jhAyahi cittu citu m m sm sm lh lh cavai micchAdiTiThyaha vihau paDhijjai suMdhukkI dehakuDilli NA hi jomavai caya micchAdihiyaha bIhau paDhiyai saMdhukkI dehakuDulli NAhi jogavai sh lh bm m 105 m 113 mh dariMsiyaI NilaDai akkhaNaru vasatayaha darisiyAI bhiyaaDA aNakkharu vasaMtayaha 124 131 lh sh lh sate h 142 h paramattheM tA kappa0 chaDeviNu bhamiya sava h >> paramatthe tA saMkappa0 chaMDeviNa bhamiyaI savvaI putthaI gacchai supasiddha 156 159 161 194 208 lm lh puttha sh lmy gaccha supasidhdu

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dohA - upahAra ( dohA - pAhuDanuM gujarAtI bhASAMtara) AtmA ane paranI paraMparAno bheda je darzAve che te guru sUrya che, guru caMdra che, guru dIpaka che, guru deva che. 1 potAne AdhIna je sukha ke tenAthI ja saMtoSa kara he mUrkha ! pArakAnA sukhanI icchA karavAthI hRdayanI tarasa chIpatI nathI. 2 je sukha viSaya - vimukhane AtmadhyAnamAM maLe he te sukha karoDa devIo sAthai krIDA karatA indrane paNa maLatuM nathI. 3 viSayasukha bhogavatA chatAM je hRdayamAM ( teno bhAva ) dhAraNa karatA nathI te tarata zAzvata sukha meLave che - ema jinavaro kahe ke, 4 viSayasukha na bhogavatA chatAM je hRdayamAM ( teno ) bhAva dhAraNa kare che te nara bApaDAM zAlisikthanI jema narakamAM par3e che. 5 ApattimAM ADoavaLo vilApa kare che, enAthI to duniyA ja rAjI thAya che. mana zuddha ane sthira thAya tyAre paramalokanI prApti thAya che. 6 jaMjALamAM paDela sakaLa jagata ajJAnavaza karmoM kare jAya he, paNa muktinA kAraNarUpa (zuddha) AtmAnuM eka kSaNa paNa ciMtana karatu nathI. 7 jyAM sudhI jJAna meLavato nathI tyAM sudhI putrapatnI AdimAM moha pAmela AtmA duHkho sahana karato lAkha yonimAM bhaTake le. 8 potAnA ghara, parivAra, tana vagere ISTa na samaja. e badhAM to karmane AdhIna ane banAvaTI (kSaNika) le - ema AgamomAM yogIoo kahyuM che. 9 mohane vaza thaI teM je duHkha che tene sukha ane je sukha che tene duHkha gaNyuM tethI ja tuM mukti pAmyo nahIM. 10

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dohA-upahAra dhana ane parivAranI citAmAM tu mukti meLavI zakato nathI, to paNa te ne teja vicAryA kare che ane temAM ja mahAsukha mAne le. 11 he jIva ! ene gRhavAsa na samaja, e to pAparnu nivAsasthAna che, yame goThavelo atUTa pAza ke. emAM saMdeha nathI. he mUDha ! saghaLu banAvaTI (kSaNika) le e spaSTa che. tuM khAlI photarAM khAMDa mA. tarata ghara-parivAra choDI nirmaLa zivapadamAM Asakti kara. 13 jeno nivAsa (nirvikalpa samAdhirUpa) AkAzamA le teno moha vilIna thaI jAya che, mana marI jAya che, zvAsa-nizvAsa tUTI jAya le ne kevaLajJAna pragaTa thAya le. ( sAdhu )-veza to grahaNa kare che paNa bhogano bhAva tyajato nathI, jema sApe kAMcaLI mUkI dIdhI paNa je viSa che te mUkato nathI. 15 14 16 je muni viSayasukha choDIne pharI tenI icchA kare che te kezaluMcananI pIDA ane zarIra sUkAvAnu duHkha (vadhArAmAM) sahana karIne pharI saMsAramA bhaTake che. viSayonAM sukho be divasanAM che, pharI pAchI duHkhonI paraMparA. e bhUlIne he jIva ! tuM potAnA khabhe (ja) kuhADI na pherava. 17 zarIranuM vilepana kara, mardana kara, saMbhALa le ane ati mIThA AhAra de - durjana para karelA upakAranI jema A badhu nirarthaka le. 18 asthira, malIna ane guNahIna kAyA dvArA sthira, nirmaLa ane guNonA sAra rUpa kriyA jo thaI zakatI hoya to kema na karavI ? 19 viSa sAru, viSadhara nAga sAro, agni sAro, (are ) vanavAsanuM sevana paNa sAru. (paraMtu) jinadharmathI vimukha mithyAtvIno sahavAsa nahIM sAro. 20 mULa guNane UkheDI nAkhIne uttara guNane je vaLagyA rahe che te phalaMgacUkyA vAMdarAnI jema bahu nIce paDIne nAza pAmyA samajavA. 21

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dohA - upahAra ra3 AtmAne nitya ane kevaLajJAnamaya svabhAvavALo jANyo to pachI he mUDha ! zarIra upara anurAga zAne karavo joIe ? 22 corAsI lAkha yoni madhye ahIM evI koI jabhyA nathI ke jyAM jinavacanano lAbha na pAmanAro jIva bhaTakyo na hoya 23 jenA manamAM jJAna pragaTye nathI tevo muni sakaLa zAstra jANato hovA chatAM, karmanAkAraNAne utpanna karato hovAthI sukha pAmato nathI, 24 he abodha jIva ! tuM tattvane UMdhuM samajyo ke ke karmanirmita bhAvone tu AtmAnA bhAvo kahe he. 25 huM goro chu, huM zAmaLo chu, huM judA judA varNavALo chu, huM pAtalo chaM, huM jADo chu - evaM he jIva ! na mAna. 26 na tuM paMDita ke ke na mUrkha na tuM samRddha che ke na daridra, na tuM koIno guru che ke na ziSya. e badhAmAM karmanI vicitratA che. 27 na to tuM kAraNa le ke na kArya, na to svAmI he ke na dAsa. he jIva ! tuM zUra paNa nathI ke kAyara paNa nathI, uttama nathI ke adhama paNa nathI. 28 puNya ke pApa, kALa ke AkAza, dharmAstikAya ke adharmAstikAya -- cetanabhAva choDI ( AmAnuM ) eka paNa he jIva ! tuM nathI. 29 na to goro ke na zAmaLA na tu eke raMgano he. pAtaLA ke na - evaM tAruM rUpa jANa. -- jADo 30 to huM uttama brAhmaNa nathI, na vaizya hu~. nathI kSatriya ke na zeSa ( zudra ); puruSa, napuMsaka ke strI nathI evaM vizeSa jANa. - 31 huM taruNa chu, vRddha chu ke bALaka chu, zUra chu, daivI paMDita chu, kSapaNaka (digaMbara), baMdaka (bauddha) ke zvetAmbara muni chu - evaM kaI vicAra mA. 32 dehanA jarA maraNa joIne he jIva ! tuM gaMbharA nahIM. je ajarAmara parama brahma che tevA AtmAne oLakha. 33

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22 dohA - upahAra dehane jarA-maraNa saMbhave he ja roga thAya che. tuM jANI le ke dehanA ja vividha varNa hoya he. dehane mAtra dehane ja jAti hoya . 34 jarA, maraNa, roga, jAti ke varNa AtmAne ke nahIM ke thatAM nathI. e nakkI jANa ke jIvane ( AmAMnI ) eke saMjJA hotI nathI. 35 jo karmanA bhAvane AtmA kaheto hoya to tu paramapada pAmIza nahIM ane pharI saMsAramAM bhamIza. 36 jJAnamaya AtmabhAva sivAyano bIjo bhAva to parabhAva le. te choDIne he jIva ! tuM zuddha sva ( AtmA ) bhAvanuM dhyAna kara. 67 varNavihIna ane jJAnamaya svAtmanI bhAvanA je karele te ja zAMta, niraMjana ane ziva che. temAM ja anurAga karavo joIe. 38 tribhuvanamAM jinadeva dekhAya che, jinavaramAM A tribhuvana ( samAyela ) le. jinavaramAM sakaLa jagatanuM darzana thAya che. mATe e vemAM kaI bheda na karavo joIe. 39 jinane jANo, jinane jANo - ema (koI ) kahe . paNa he sakhi ! jo jJAnamaya AtmA dehathI bhinna che e jANI lIdhuM to bIjaM zuM jANavAnuM 40 hyuM ? jinane vaMdana karo, jinane vaMdana karo- ema (koI ) kahe . paNa kha paramArtha jANI lIdhA pachI potAnA dehamAM base ke tene ahIM koNa vaMdana kare ? 41 he jogI ! baMdhana kADhI nAkhI ( manarUpI ) karamane muktapaNe pharavA de. jenuM akSaya nirAmaya ( paramAtmA ) mAM mana gayuM che tevo jJAnI mANasa saMsAramA kema Asakta thaI zakaze : 42 pAMca indriyonA viSayamAM DhIlo na thA. bene roka kAbumA rAkha ane bIjuM parAI strIne viSe saMyama kara. eka to jIbhane 43

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dohA-upahAra 44 pAMce (indriyarUpI) baLadane tu aTakAvI zakyo nahIM tethI ( muktirUpI) naMdanavanamAM tuM jaI zakyo nathI. te na AtmAne jANyo , na parane - ema ja muni banI beTho che. he sakhi ! (tArA) priyatamane bahAranA pAMcano neha lAgyo che. je khala jaIne 'para 'ne maLayo hoya te pAcho Ave tema dekhAtuM nathI. 45 mana jyAre nizcita thaIne ciMtana kare che tyAre bodha pAme che. ane te nizcita tyAre thAya ke jyAre Atmatattvane anAtmatattvathI juduM pADe che. 46 je AgaLa jotA rastA para cAlyA che temanA pagamAM kacaDAI kAMTA bhoMkAya to bhale bhoMkAya. temAM temano doSa nathI.. 47 (manane ) mUkI de, mokaLaM mUkI de, jyAM phAve tyAM javA de, siddhi mahAnagarImA pesavA de. harSa ke viSAda na kara. mana paramezvaramAM maLI gayuM che, paramezvara manamAM. banne samarasa thaI rahyAM 2. pUjA konI karUM? 49 paramezvara devanI pUjA kyAMka ( anyatra ) jaIne kema karAya he ? je zivaparamAtmA sarvAgamA vasela te kema visArAya ? 50 ...... (?) je para che te para jache. para tattva AtmA na hoya. hu dAmu chu , te bacI jAya che (te jovA chatAM) paNa pArcha vALIne joto nathI. he mUDha ! sagharcha vinazvara che, anazvara kaI nathI. jIva gayo, jhupaDI (deha) na gaI - e dAkhalo jo. dehamaMdiramA zakti sAthe je deva vase che, temAM koNa zakti ane koNa ziva te bheda tu jaladI zodhI kADha. je jINa thato nathI, marato nathI, janmato nathI, je paramAtma anaMta, tribhuvanasvAmI,' jJAnamaya che te nizcaya ziva che. 54 53

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dohA-upahAra 24 59 ziva vinA zakti kArya karavA samartha nathI, ziva zakti vinA. bannene jANyAthI mohalIna samagra jagata jANI levAya che. 55 jyAM sudhI te judo ja jJAnamaya bhAva tArA lakSamAM na Ave tyAM sudhI tAruM ajJAnamaya, hatabhAgI citta bApaDu saMkalpa-vikalpa karatu rahe che. 56 nitya, nirAmaya, jJAnamaya, paramAnaMdasvabhAva paramAtmAne jeNe jANI lIdho ke tene bIjo koI bhAva raheto nathI. ame eka jinadevane jANyA, anaMta devone jANI lIdhA. tyAre te mohamAM mohita thayelo dUra dUra bhaTakato rahe che. jenA hRdayamAM kevaLajJAnamaya AtmA vase che te traNe lokamAM mukta he. tene pApa lAgatu nathI. baMdhananA kAraNarUpa koI paNa vastune je muni vicArato nathI, bolato nathI ke Acarato nathI te kevaLajJAnathI tejasvI zarIravALeA paramAtmA deva che. 60 ataratama mana melu hoya to bahAranA tapathI zuM ? cittamAM koI niraMjananI dhAraNA kara ke jethI melathI mukta thaI zake. viSaya-kaSAyomA jatAM manane niraMjanamAM sthira karavu eTalaM ja muktinu kAraNa che, nahIM ke bIjAM koI taMtra-maMtra. 62 he jIva ! jo khAto-pIto (bhogo bhogavato ) tu zAzvata mukti meLave evaM hoya to RSabha bhagavAne sakaLa indriya-sukhono tyAga zA mATe koM hato? he mUDha ! A deharUpI mahilA tane tyAM sudhI satAve le jyAM sudhI tAeM citta niraMjana parama tattva sAthe ekAkAra thayu nathI. 64 sarva vikalpone haNanAruM jJAna jenA manamAM sphuratuM nathI, saghaLI vastune dharma kaheto te zAzvata sukha kevI rIte meLave ? jenA sakaLa ciMtAothI mukta cittamA paramAtmA vase le, te AThe karma haNIne parama gati pAme le. 65

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dohA-upahAra 24 he mUDha ! guNanilaya AtmAne mUkIne bIjAnuM dhyAna je dhare le tevA ajJAnabharelAne kevaLajJAna kyAthI thAya ? 67 AtmA ja mAtra darzana ane jJAnarUpa che, bIjaM sagharcha to vyavahAra. he jogI ! je traNe lokanA sArarUpa che evA te ekanu ja dhyAna dharavU joIe. 68 3AtmA ja darzana-jJAnamaya che, bIju badhuM to prapaMca. e jANIne he yogIo! mAyAjALa choDo. jagatilaka (jagabhUSaNa) AtmAne mUkIne je paradravya( pudgala )mAM ramaNa kare che te ajJa (mithyAjJAnI ) che. mithyAdRSTine mAthe zuM zIMgaDAM hoya che ? 70 ___ jagatilaka AtmAne mUkIne he mUDha ! anyanuM dhyAna na dhara. jeNe marakatamaNine jANyo che tene kAcanI kaI gaNatarI ? he mUrkha ! zubha pariNAma( zubha bhAva )thI dharma ane azubhathI adharma thAya. ke. e banneno tyAga karanAra jIva janma (bhava-bhramaNa ) pAmato nathI. 72 1. he jogI! karma potAnI jAte ja ekaThAM thAya le ane potAnI jAte ja. chUTAM. paDe che, emAM zaMkA nathI. caMcaLa svabhAvanA musApharonAM te vaLI gAma vasatAM haze ? 73 jo tuM duHkhathI Darato hoya, to bIjA jIvane mATe (paNa ) judaM na vicAra. talanA photarA jevaDo kAMTo ya vedanA jarUra kare che. 74 ___ AtmA dvArA AlocanA karAtAM pApa kSaNamAtramA nAza pAme he. sUrya ekalo kSaNamA timirasamUhano nAza kare che. 75 .. he jogI ! jenA hRdayamA eka ja parama deva vase che te janmamaraNarahita banI. paramalokane pAme che. 76 ' je pahelAMnAM karmAne naSTa kare che, navAne pravezavA deto nathI, je parama niraMjanane name che, te paramAtmA bane che.

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dohA - upahAra AtmA tyAM sudhI pApanuM pariNAma anubhave che, tyAM sudhI karma kare che, jyAM sudhI nirmaLa thaIne parama niraMjanane jANato nathI. 78 26 vaLI, darzana-jJAnamaya AtmA niraMjana paramAtma deva e. he mUDha ! ema samajI le ke AtmA ja sAco mokSamArga che. 79 (loko ) tyAM sudhI kutIrtho mAM paribhramaNa kare che, tyAM sudhI dhUrtatA kare che, jyAM sudhI gurukRpAthI dehamAM rahelA devane oLakhatA nathI. 80 lobhamA mohita thayelo tu tyAM sudhI viSayomAM sukha mAne che, jyAM sudhI gurukRpAthI avicaLa bodha meLavyo nathI. 81 jenAthI vizeSa bodha ( AtmajJAna ) Upaje nahIM evA traNe lokane pragaTa karanArA jJAnathI paNa (jIva ) bahirjJAnI ja rahe the. pariNAme tevuM jJAna paNa azubha ja che. 82 tenI dRDha maryAdA akI levI joie, jevuM bhaNAvavAmAM Ave tevuM ja kara joIe. ane vaLI Amatema gamanAgamana nahIM kara joIe. tenAM karmoM ApoApa nAza pAmaze. 83 tattvanuM vyAkhyAna karanAra DAhyAe ( potAnA ) AtmAmA citta dIdhuM nahIM. jANe dANA vagaranAM ghaNAM photarAM saMgharyo / 84 paMDitonA paMDita / dANA choDIne teM photarAM ja khAMDyAM ! graMthAMnA arthamAM saMtoSa pAmyo. tuM mUDha che ke tu paramArtha jANato nathI. 85 graMthajJAnamA je garva kare se te kAraNa ( paramArtha ) jANatA nathI. jema hAthAM vAMsa dhAraNa karela caMDALa kevaLa ( samajyA vinA ) hAtha dhuNAve che. 86 heM mUrkha | bahu bhaNyAthI zuM ? jJAnarUpI agni peTAvatAM zIkha, ke je saLagatAM puNya ane pApa bannene kSaNamAM ja bALI de che. 87 siddhatva mATe sahu koI valakhAM mAre che, paNa siddhatva cittanI nirmaLa - tAthI pAnI zakAya . 88

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dohA-upahAra kevaLajJAna maLarahita (nirmaLa ) 2. jyAM te anAdi jJAna rahe che te uramAM sarva jagatano saMcAra thAya ho, kaI enAthI para rahetuM nathI. 89 AtmA AtmAmAM sthita thAya le. koI( karma-maLa )no lepa ene lAgato nathI. je saghaLA mahA doSo che teno uccheda thaI jAya che. 90 he jogI! joga laIne . jo jaMjALamAM paDIza nahIM to dehakuTi nAza pAmaze, tuM temano tema rahIza. are manarUpI karabha ! indriya-viSayonA sukhamAM Asakti na kara. jemAM niraMtara sukha nathI evA te viSayone kSaNamAM choDI de. na rAjI thA, na rIsa kara, na krodha kara. krodhathI dharma nAza pAme che. dharma naSTa thavAthI narakamAM gati thAya che. ane ema manuSya-janma eLe jAya che. 93 sADA traNa hAthay devaLa che. temAM vALano ya praveza ( zakya ) nathI. zAMta niraMjana (deva) temAM vase che. nirmaLa thaIne (tene ) zodhI kADha. 94 manane tarata pArcha vALIne AtmAne anya tattvomAM maLavA na de.-jenI ATalIya zakti na hoya te mUrkha yogI zuM karavAno hato ? 95 he jogI! te jogI che je nirmaLa yogamA manano saMyoga karAve. paNa je indriyone vaza thAya che te to A lokamAM pazu ja le. 96 he mUDha ! jenA( uccAraNa )thI tALag sukAI jAya evaM ghaNu bhaNyo. paNa jenAthI zivapuri jaI zakAya tevo eka ja akSara che - te bhaNa. 97 zAstrono pAra nathI, samaya thoDo che ane ApaNe durbuddhi chIe. mATe te ja zIkhavu joIe je janmamaraNano kSaya kare. nirlakSaNa, strIbAhya ane akulIna evo ( priyatama ) mArA manamA sthira thayo che. tene mATe....... (?) ANI che. jethI....... (?) hu saguNa chaM ane priyatama ke nirguNa, nirlakSaNa, niHsaMga. eka ja zarIrama vasanArA amArA benuM aMgathI aMga na maLayu / 100

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28 dohA-upahAra jenuM citta jagatamAM pAMca rUpomAM, cha rasomAM ane sarva rAgomAM raMgAya nathI -he jogI! tene mitra banAva. jenA zarIramA tapa thoDo saMga karIne sthira thayu ke tevA narone paNa maraNano tApa asahya hoya che. 102 deha gaLI jAya tyAre badhuM gaLI jAya le - matijJAna, zrutajJAna, dhAraNazakti ane dhyeya. tyAre evA avasaramAM paNa he mUrkha ! biralA ja devanu smaraNa kare che. 103 . bhogothI bhAgelu jenu sudara mana icchAonI pelI pAra sthira thayu ke te jyAM phAve tyAM pharI zakele. tene bhaya nathI, bhavabhramaNa nathI. 104 jIvono vadha karavAthI narakagati ane abhayapradAna karavAthI svarga - A be joDiyA rastA darzAvyA le. jyAM phAve tyAM cAlo. 105 sukha be divasanAM che, pharI duHkhonI paraMparA. he hRdaya ! huM tane zIkhavU chu - (sAcA) raste citta lagADa. 106 he mUDha ! dehamAM Asakta na tharbu joIe, deha AtmA nathI. dehathI bhinna evA jJAnamaya AtmAne tuM jo.. 107 jevU caMDALanu jhupaDUM tevI apavitra(?) kAyA che. tyAM ja prANapati base che. he jogI! tyAM dhyAna kara. 108 thaDa choDIne je DALe caDe te yogAbhyAsa kevI rIte karavAno hato ? he mUDha ! kAtyA vinAnA kapAsamAMthI kapaDu kevI rIte vaNI zakAya ? 109 jenA sarva vikalpo lUTI gayA che, je caitanya-bhAvane pAmyo che, je nirmaLa dhyAnamA sthira thayo che, teno AtmA paramAtmAnI sAthe ramaNa kare che, 110 " Aja tAre lakSa ApIne (manarUpI) karabhane jItI lebo joIe ke jenA para caDIne parama muni sarva gamanAgamana( janma-maraNa )thI mukta bane che. 111

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dohA - upahAra bhavabhramaNanI viSama gatino jyAM sudhI teM nAza nathI karyo tyAM sudhI he mana karabha ! jinaguNarUpI vADImAM taparUpI velIo icchA mujaba cara. 112 taparUpI dAmaNa, vratarUpI taMga ane zamadamarUpI palANa karyu. saMyamarUpI gharamAthI utkaMThita thaIne karama nirvANa pAmyo. 113 eka to vATa jANatA nathI, bIjuM koIne pUchatA nathI. DuMgarAmAM ADAavaLA AthaDatA mANaso jo. 114 rasto choDIne ( rastAthI dUra ) je vRkSa mahoryu te eLe gayu, ( kAraNa ) thAkyA musApharone visAmo na maLayo ke na phaLa hAtha lAgyAM. 115 cha darzananI jaMjALamAM paDIne mananI bhrAMti bhAMgI nahIM. eka devanAM cha rUpa karyA, tethI mokSamAM jatA nathI. 116 eka potAnI jAtane choDIne anya koI verI nathI, jeNe ( pote ) karma utpanna kayIM che ( ane) te ja karmano nAza karI zake che. 117 jo vAruM chaM to paNa tyAM ( viSayamAM) ja jAya che, paNa AtmAmAM mana lagADato nathI. viSayanA kAraNe jIva narakanAM duHkho sahana kare che. 118 he jIva ! ema na mAnIza ke 'bhArA viSayo mArA thaze.' kiMSAkaphaLanI jema te tane duHkha Apaze. 119 he jIva ! tuM viSayonuM sevana kare che. jema ghInA saMgathI agni prajvaLe che te duHkha ApanAra tevA viSayonA saMgathI tu atyaMta duHkhI thAya che. 120 jeNe azarIra ( Atmatattva ) nuM zarasaMdhAna karyu te sAco dhanurvidyAno nipuNa kahevAya. jeNe zivatattvanI sAthai saMdhAna karyu e nizcita rahe che. 121 he sakhi ! te darpaNa zuM kAmanuM jemAM potAnuM pratibiMba dekhAya nahIM ? mane A jagata eka jaMjALa bhAse le, ( jyAM) gharamA rahevA chatAM gharaghaNI 122 dekhAto nathI !

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dohA - upahAra jenuM mana pAMce indriyo sahita marI gayuM ke tene jIvato chatAM mukta 123 jANavo. teNe nirvANano mArga meLavI lIdho che. 30 kALa jatAM nAza pAme evA ghaNA akSaro ( zAstra ) thI zuM ? je rIte anakSara banAya evA padane jANa. he mUDha ! tene mokSa kahe che. 124 cha darzananAM zAstro laIne ( loka ) anyonya khUba garje che. je hetu le 125 te to eka ja che paNa ( loka ) viparIta svarUpe samaje che. samaja samajanArane bhrAMti rahetI nathI. je 126 he mUrkha ! siddhAMta - purANone nizcaya AnaMdapUrvaka gayo tene siddha kahe che. ziva ane zaktino meLApa to A jagatamAM pazuomAM paNa hoya che. 127 paNa zakti zivathI bhinna che te to koI viralA ja samaje che. potAnA zarIrathI paramAtmA judo he e jeNe jANyuM nathI tevo aMdha bIjA aMdhone mArga zuM dekhADe ! 128 he jogI ! dehathI judA tArA AtmAnuM dhyAna kara. jo tuM dehane AtmA mAnato hoya to nirvANa pAmI zakIza nahIM. 129 moTuM chatra meLavIne ( chatradhArI rAja banIne) paNa tuM saghaLeA samaya saMtApamA rahe che. potAnA dehamAM rahenArAne mATe tuM pASANanAM maMdiro banAvarAve 130 ! ( ? ), saghaLo samaya tuM saMtApamAM rahe che. potAnA dehamAM rahenArAne ( zodhavA) mATe tuM khAlI maThanuM sevana kare che ! 131 he jogI! jagamAM rAganA prasArathI, cha rasathI ane pAMca rUpathI jenuM citta raMgAyuM nathI tene mitra banAva. 132 saghaLA vikalpo choDIne AtmAmAM mana lagADa, temAM tuM niraMtara sukha meLavIza, zIghra saMsAra tarI jaIza. 133

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dohA-upahAra are jIva ! viSaya-kaSAya choDIne jinavaramA mana sthira kara, to tuM duHkhane vidAya karI siddhirUpI mahAnagarImA praveza karIza. 134 he muMDitonA ya muMDita ! teM mAthu mUDayaM paNa citta na mUMDayu. jeNe cittanuM muMDana karyu' teNe saMsAracaM khaMDana kayu'. 135 je sarvAMga vyApta che tene kAje AtmA zuM kare ? je paramArthanI icchA rAkhe che tene puNya-visarjananuM zuM kAma che ? 136 je traNe lokamAM pradhAna che te to gamanAgamanathI rahita che. tethI jeNe paththarano moTeA deva banAvI besAryo che te jJAnI ( gaNAto) hovA chatAM ajJAna che. 137 __puNyathI vaibhava maLe che, vaibhavathI mada thAya che, madathI mativyAmoha thAya che, matimohathI narakanI prApti. tevU puNya amane na hojo. 138 konuM dhyAna karUM ? kone pUju ? spRzya-aspRzya kahIne kone chetalaM ? sakhi ! kalaha konI sAthe karUM ? jyAM jyAM jouM tyAM tyAM potAnI jAta ( ja najare paDe ) che. jo manamAM krodha karIne kalaha karAya to niraMjanano abhiSeka karavo. ( to jaNAze ke) jyA jyA joyuM tyAM koI nathI. huM koIno nathI, koI mAruM nathI. 140 he jinavara ! jyAM sudhI dehanI aMdara ja rahenArane na jANyo tyAM sudhI tane namyo. jyAre dehamA rahelAne jANyo tyAra pachI koNa kone name ! 141 zubha-azubha karma karavA chatAM tyAM sudhI manamAM saMkalpa-vikalpa rahe che, jyAM sudhI hRdayamAM Atma-svarUpanI siddhinI jhAMkhI thatI nathI. 142 'ghelo' 'ghelo' ema tane ghelA loka kahe che. enAthI gabharAIza mA. mohane ukhADIne siddhi-mahAnagarImA praveza kara. 143

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dohA-upahAra saMpUrNa avadha( ahiMsA )nuM vrata AcaravAmAM Ave, vaLI kaI paNa anyAya na karavAmAM Ave - ATalaM cittamAM lakhI ane manamA dhAraNa karI paga pasArIne nizcita thaI suo. jhAjhu AkuMavaThu bolavAthI zuM ? he jogI ! deha AtmA nathI. dehathI judo jJAnamaya te ja tAro AtmA samaja. jenaM mana azuddha hoya tene pothIo paDhavAthI paNa mukti kyAthI maLe ? ....... zikArI paNa bahu vAra (?) haraNAMne name che. 146 he jJAnI yogI! kyAMya dayA vinAno dharma hoya nahIM. pANIne khUba mathavAthI paNa hAtha cIkaNA na thAya. durjanonA saMgathI bhalA mANasonA guNa paNa nAza pAme . loDhAnI sAthe maLavAthI agni paNa ghaNathI pITAya che. 148 zaMkhanI dhavalatA agni paNa dUra karI zakato nathI, paraMtu kheranI sAthe maLatAM ja e dhavalatA nAza pAme emAM zaMkA nathI. 149 / samudra dvArA tyajAyelA zaMkhanI e avasthA thAya che ke gaLAmA hAtha nAkhI ene mAchIo cuMbana kare . guNaratnanidhi samudrane choDI javAthI ene kAMThe pheMkAvaM paDe che. tyAM zaMkhonI avasthA evI thAya che ke temane phukAvaM par3e che, emAM zaka nathI. 150-51 - he madhukara ! kalpatarunI maMjarInI sugaMdhI AsvAdIne have khAkharAmA bhamavA lAgyo ? he hatAza ! haiyu phATIne tuM marI kema na gayo ? 152 ' mAthu muMDAvyu, zikSA dhAraNa karI, dharmanI AzA bAMdhI, mAtra kuTuMba choDya' paNa pArakAnI AzA na choDI (to dharmanI AzA kyAM vadhI ?) 153 nagnatAnuM je abhimAna kare che, vagovAyAM chatAM je samajatA nathI, te bAhya ke AMtarika eke baMdhanane kApI zakatA nathI. 154 he bhAI! A manarUpI hAthIne AMdhaLI dATathI rokA. te zIlarUpI bADI. bhAMgI nAkhaze ane pharI saMsAramA paDaze. 155

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dohA-upahAra je bhaNelA che, je paMDita che, je moTA garva dharanArA le, te paNa strIonA cakkaramA raheMTanI jema bhame che. 156 kakkAnA akSarone mUThIthI bhUsIne tuM tyAM sudhI lakhyA karIza jyAM sudhI zaMkhanI jIbha ...(?) lUchIne na ........ (?) 157 __ tuM taDataDa pAMdaDAM toDe che - jANe UMTa peThaM ! paNa he mUDha ! tuM e nathI jANato ke koNa toDI raghu che, koNa tUTI rahyu che ? 158 pAMdaDaM pANI, tRNa ke tala --bAne tArA jevA ja jANa. paNa mokSamA jenAthI jaI zakAya te kAraNa to koI juduM ja che. 159 he jogI! pAMdaDIo toDa mA, phaLane ya hAtha na lagAu. jenA mATe tuM toDe che e zivane ja ahIM caDAvI de. 160 .. devaLamAMno paththara, tIrthamAna pANI, pustakamAMnu sakaLa kAvya ke phUlyuphAlyuM je vRkSa dIse che ---- saghaLu iMdhaNa thaze. 162 - tIrthe tIrthe bhamanArAne zuM phaLa maLayu ? bAhya zarIra pANIthI zuddha thayu. aMdaranuM zuM thayuM ? tuM tIrthatIrthamA bhame che. he mUrkha ! cAmaDI to pANIthI dhoI, pAparUpI melathI melaM banelaM A tAruM mana kevI rIte dhoIza ? 163 / jenA hRdayamA eke ya deva vasato nathI te janmamaraNathI mukta thaI parama-loka kevI rIte pAme ? eka (tene) sArI rIte jANe che, bIjo nathI jANato. tenuM caritra devo paNa nathI jANatA. je anubhave che te ja jANI jAya che. pUchanArAne saMtoSa koNa Ape! 165

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dohA-upahAra my.... ____ je koI rIte lakhyo lakhAya tema nathI, ko kahevAya tema nathI, kIdhelo koIne cittamA raheto nathI, te guru-upadezathI cittamAM dRDha thAya che. tevI rIte tene dhAraNa karatAM badhe rahela che. ___ 166 . samudre dhakkelelA pANIne nadIna pANI khece che, bhAre jahAjane pavana hiloLe caDAve che tema ja bodha ane vibodha athaDAya che tyAre bIjI ja vAta banavA lAge che. 167 AkAzamA vividha zabdo je saMbhakAya che tyAM tenA paDaghAmAM koI durvicAra Avato nathI, mana pAMce ( indriyo) sAthe asta pAme che. he mUDha ! khare tyAM ja parama tattva rahela che. 168 . akSaya, nirAmaya, paramagatimAM Aja sudhI lavaleza paNa jANato nathI, mananI bhrAMti mAMgI nathI. jematema dahADA gaNe che. .. ' he jogI ! svAbhAvika bhAvamA jatA ( manarUpI ) UMTane roka. akSaya, nirAmaya, paramagatimAM mokalela te potAno saMhAra pote ja karaze. 170 / akSaya, nirAmaya paramagatimA manane dabAvIne mUkI de. (to) AvAgamana( saMsArabhramaNa )nI velI tUTI jaze-temAM zaMkA na kara. 171 ..ema cittane avicaLa karIne AtmAnuM dhyAna karAya to AThe karma haNIne siddhi-mahAnagarImA javAya. 172 kALA akSara vAMcatAM vAcatAM nAza pAmyA to ya eka parama vidyA na jANI ke kyAM Ugyo ane kyAM lIna thayo ! 173 . (jeNe ) be bhAMgIne eka karyA', mananI velIne popI nahIM te gurunI hu ziSyA chaM. bIjAnI khuzAmata na karUM. 174 AgaLa, pAchaLa, daze dizAmAM jyAM jouM tyA te ja che. tyAre mArI bhrAMti mAMgI. have koIne pUchaQ nathI, 175

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dohA-upahAra ___ bhIThe jema pANImAM ogaLI jAya che tema citta jo ( AtmAmAM ) gaLI jAya to (evA ) samarasa banelA jIvane samAdhinu zu kAma ? . 176 jo tu eka ja padane pAmIza, huM ( tArA mATe) apUrva kautuka karIza. jema AMgaLI dekhAtAM paga ane mastaka dekhAtAM sarvAga zarIranI dhAraNA thaI zake che. (?) 177 tIrthe tIrthe bhaTakanArAne zarIrasaMtApa ja maLe .. AtmAthI AtmAnu dhyAna karIne nirvANamAM Daga de. 178 he jogI! jene jovA mATe tuM tIrthe tIrthe bhame che te ziva to tArI sAthe ja cAle che. to ya tuM tene pAmI zakyo nahIM ! 179 he mUDha ! lokoe racelAM devaLo tuM jue che paNa potAnA deha( rUpI devaLa)ne to joto nathI ke jyAM zAMta ziva rahela che ! 180 DAbI bAju ane jamaNI bAju gAma vasAvyAM, madhyamAM zUnya. tyAM gAmaDu je jANe te bIjeM gAma vasAve che. 181 he deva ! mane to ( savAra ), bapora ane sAMja tArI ciMtA che. (jyAre) tuM to parama nirAmaya sthAnamA jaIne sUI rahIza. 182 buddhi jyAM taDa daIne tUTI jAya ne mana jyAM AthamI jAya - he svAmi ! evA devano upadeza karo. anya devothI zu? sakalIkaraNa jANyu nahIM, pANI ne parNano bheda na jANyo, AtmAne paramAtmA sAthe meLavyo nahIM ( ke Atma-anAtmane chUTA pADyAM nahIM) ne paththarane deva tarIke pUje che / / AtmAne paramAtmAmAM meLavyo nahIM, bhavabhramaNa bhAgyuM nahIM. photarAM khAMDatAM kALa gayo, tAMdula hAtha lAgyA nahIM ! 185

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dohA-upahAra deharUpI devaLamAM ziva vase le ( ane) tuM (bAhya ) maMdiromAM zodhe le. mArA manamA hasavaM Ave che ke tane maLelu jale ane ( tenI) tuM bhIkha mAMge che! 186 'tuM vana, devAlaya ane tIthoM mAM bhame le, AkAzane ya nihALamo ( phare le ). aho ! varuo chUTA paDyA che ( ane ) pazuo bhamI rayA che ! ( ? ) 187 banne rastA choDIne lakSya vagarano vacce jAya che ! jo te lakSya meLave (to paNa ) bemAthI eke ( mArgarnu ) kaMI phaLa tene maLaze nahIM. 188 he yogI! yoganI gati viSama che. manane aTakAvI zakAtuM nathI. indriyaviSayanAM je sukho che temAM pharI pharI ( mana ) pAchu jAya le. 189 bAMdhela traNa lokamAM phare che, mukta karela eka Daga paNa cAlato nathI! he jogI! jo, ( manarUpI ) karama viparIta kArya kare he ne ?! 190 saMsAramA bhamatAM na satya ke na tattva (jIvane) dekhAya che. jIva (potAnI pAMca indriyonI) phoja sAthe eka aTavIthI bIjI aTavImA bhamato ujjaDane je vasatIvALA kare te ane je vasatIvALAne ujjaDa ! - te jogInI balihArI, jene nathI pApa ke puNya. 192 je pahelAMnAM karmano nAza kare se, navA karmane pravezavA deto nathI, pratidina jinezvara devanuM dhyAna kare che te paramAtmA bane Le. 193 bIjo je viSaya seve ke ane ghaNAM pApa kare che te karmanA kAraNe narakano mahemAna bane che. jema cAmaDAnA TukaDAthI kUtarAne saMtApa bhogavavo paDe le tema saDelA padArtho ane kSAra-mUtra-gaMdhathI bharelA chidra dvArA loko saMtApa pAme che. 195

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dohA-upahAra he mUDha ! dekhanArane ramaNa karavAthI paNa sukha nathI thatuM. aho ! nAnakaDaM mUtranuM chidra tA ya kone saMtApatu nathI ? he jIva ! viSaya-kaSAyo choDIne tuM jinavarakheM dhyAna kara. to kyAMya tane duHkha dekhAze nahIM ane tu ajarAmara pada pAmIza. viSaya-kaSAya choDIne he mUrkha ! AtmAmAM mana lagADa. (to) cAre gatino nAza karIne anupama paramapada pAmIza. indriyonA prasaraNane nivAravAmAM ja he mana ! paramArtha samaja. jJAnamaya AtmAne choDIne bAkInA zAstro prapaMcajALa che. 199 he jIva ! tu viSayana ciMtana na kara. viSayo sArA nathI. sevana vakhate mIThA lAge che, paNa he mUDha ! pAchaLathI te duHkha Ape che. 200 viSaya-kaSAyomAM mohita thaI je AtmAmA citta deto nathI te pApakarmA bAMdhIne lAMbA kALa sudhI saMsAramA bhramaNa kare che. 201 indriya-viSayo choDIne he mUrkha ! mohano tyAga kara. pratidina paramAtmAnuM dhyAna kara. to e (sAco) udyama kahevAya. 202 . . zvAsa jitanAro, animiSa netravALo, saghaLI kriyA choDI dIdhelo - evI avasthA pAmelo te yogI che. emAM saMdeha nathI. 203 jyAre manano vyApAra tUTI jAya, rAgadveSanu astitva nAza pAme ane AtmA paramAtmAmAM sthira thaI jAya tyAre nirvANa thAya che. 204 he jIva! tu Atma-svabhAva choDIne viSayonu sevana kare che, tethI tu anya durgatimA ja jaIza -- e evo udyama che. 205 na maMtra, na taMtra, na dhyAna, na dhAraNA ke na zvAsocchvAsanu kaI kAma che. ema ja muni parama sukha pAme che. A garabaDa koIne ya gamatI nathI. 206.

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dohA-upahAra 207 bahu viziSTa upavAsAdika karavAthI saMvara thAya che. bahu vistArathI pUchavAthI zu? koIne pUcha nahIM. tapa kara, jinabhASita suprasiddha dazavidha dharmanu pAlana kara. e ja karmanI nirjarA che. he jIva ! A meM tane sAcuM kahyu, 208 he jIva ! jinavarapraNIta ahiMsApradhAna dazavidha dharmanu ekacitte ciMtana kara ane ema tu saMsArane toDa. 209 mane bhave bhave nirmaLa darzana ho, bhave bhave samAdhibhAva ho. bhave bhave mananI vyAdhine haNanAra RSi mArA guru ho. 210 he jIva ! ekAgra manathI bAra bhAvanAonu ciMtana kara. rAmasiMha muni kahe che ke enAthI tuM zivapurIne pAmIza. 211 zUnya zUnya nathI. tribhuvanamAM zUnya zUnya najare paDe che. zUnyabhAvamA gayelo AtmA pApa-puNya bannene choDI de che. 212 be raste ( eka sAthe ) cAlI zakAya nahIM. be moDhAvALI soyathI godaDI sIvI zakAya nahIM. he ajJAna ! indriyasukha ane mokSa - be eka sAthe saMbhave nahIM. 213 upavAsathI pradIpana thAya che, dehamAM tApa pedA thAya che, indriyonu ghara baLI jaya che. e rIte te mokSanu kAraNa bane che. 214 temanA ghare bhojana na karo jemanA ghare apaharaNa karIne bhojana banAvelaM hoya(?). temane jayakAra karavAthI paNa samyaktva chUTI jAya che. 215 he jogI! pRthvI para bhamatAM mANeka maLI gayuM, (to) potAnI gAMThe bAMdhI levu ane ekAMtamAM jovaM. 216 je vAdavivAdo kare che, jenI bhrAMti bhAMgI nathI, je ........ (?) prAptimA rata che - te bhrAnta thaIne bhame che. 217

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dohA-upahAra AhAra kAyA TakAvI rAkhavA mATe che, kAyA jJAna mATe prayatna kare che, jJAna karmano vinAza kare che, karmanAzathI parama-pada maLe che. 218 kALa, pavana, ravi ane zazi - cAreno eka sAthe vAsa che. huM tane pUchu chu, jogI ! pahelA kono nAza ? 219 zazi poSe che, ravi prajALe che, pavana hiloLe caDAve che. sattva-rajastamasane ogALIne kALa karmane gaLI jAya che. 220 je mukha ane nAsikA vacce prANono saMcAra karAve le te nitya AkAzamA vihare che. te jIva nitya tenAthI jIve che. 221 ApattithI bebhAna banI gayela ( mANasa ) khobA pANIthI jIvI jAya che. paNa nirjIva ( mANasa ) hajAra ghaDA pANIne ya zuM kare ! 222

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dohA-varNAnukramaNikA -7 .. . . . akkharavaDiyA masimiliyA 173 akkharaDehi ji gamviyA akhai NirAmai paramagai ajja vi 169 akhai NirAmai paramagai maNu aggaI pacchaI daha dihahi acchau bhAyaNu tAhaM ghari 215 ajju jiNijjai karahulau aNupehA bAraha vi jiya 211 aNNu ji jIu ma citi tuhaM aNNu NiraMjaNu deu para aNNu tuhArau NANamau aNNu ma jANahi appaNaDa atthi Na ubbhau jaramaraNu athireNa thirA maileNa NimmalA anto Natthi suINa appA appi pariThiyau appAe vi vibhAviyaI appA kevalaNANamau appA dasaNaNANamau appA dasaNu kevalu vi appA parahaM Na melayau maNu appA parahaM Na meliyau AvAgamaNu 185 appA bujjhiu Niccu jai 22 appA millivi ekku para 117 appA millivi guNaNilau 67 appA millivi jagatilau jo appA millivi jagatilau mUr3ha appA millivi NANamau 37 appAyattau ja ji suhu appu karijjai kAI tasu abhitara citti mailiyaI ammie ihu maNu hatthiyA ammie jI para so ji para amhahiM jANiu ekku jiNu ari jiya jiNari maNu Thayahi ra maNakaraha ma rai karahi avaghau avaru jaM umpajjai asarIrahaM saMdhANu kiu aMbari vivihu saddu jo summai ApadA murchito vAri0 AbhujatA visayamuha AyaI aDavaDa vaDavaDai ArAhijjai kAI diu iMdiyapasaru NivAriyaI iMdiyavisaya caevi bada upalANahiM joiya karahulau uppajjai jeNa vibohu Na vi ummaNi thakkA jAmu maNu 104 ummUlivi te mUla guNa 21 uvavAsa visesa karivi bahu uvavAsaha hoi palevaNA 214 ujvali coppaDi ciTTha kari uvvasa basiyA jo karai ekka Na jANahi vaDiya ekku su veyai aNNu Na veyaI emai apyA jhAiyai 172 kaDDhai sarijalu jalahi vipilliu 167 kammahaM kerau bhAvaDau kammu purAiu jo khavai...parama kammu purAiu jo khavai...aNudiNu 193 karahA cari jiNaguNathalihiM kAyo'stItyarthamAhAraH 218 kAlahiM pavaNahiM ravisasihiM kAsu samAhi kara 139 . . G 112 136

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3 29 M m 1 WAKA 0 0 203 ki kijjai bahu aAvaraha kiM bahue aDavaDa vaDiga kuhieNa pUrieNa ya chiddeza kevalu malaparivajjiyau khatu piyatu vi jIva jaDa gamaNAgamaNavivajjiyau gahilau gahilau jaNu bhAi guru diNayaru guru himakaraNu gharavAsau mA jANi jivana ciMtai jaMpai kugai Na vi chattu vi pAivi suguruvaDA chahadaMsaNagaMthi bahula 125 chahadasaNadhaMdhai paDiya 116 chaMDeviNu guNarayagaNihi 151 jai ikka hi pAvIsi paya 177 jai maNi kohu karivi 140 jai laddhau mANikkaDau 216 jai vArauM to tahiM ji para 118 jarai Na marai Na saMbhavai jasu jIvatahaM maNu muvau 123 jasu maNi NANu Na vipphurai kammaha jasu maNi NANu Na viSphurai savva jasu maNi Nivasai paramappara jaM dukkhu vi taM sukkhu kiu jaM lihiu Na pucchiu kaha va jAi 166 jaM suhu visayaparaMmuhau jiNavaru jhAyahi jIva tuhu~ jima loNu vilijjai pANie, jIva ma jANahi appaNA jIva vahati Narayagai jeNa NiraMjaNi maNu dhariu je paDhiyA je paMDiyA jehA pANahaM jhupaDA tehA 108 joiya joeM laiyaiNa joiya bhiNNau jhAya tuhuM 129 joiya visamI joyagai joiya hiyaDai jAsu Na vi joiya hiyaDai jAsu para joNihi lakkhahiM paribhamai jo paI joiuM joiyA jo muNi chaMDivi visayasuha dillau hohi ma iMdiyaha gAyattaNi je gabbiyA Namio si tAma jiNavara Na vi gorau Na vi sAmalau Na vi tuhu~ kAraNu kajju Na vi Na vi tuhuM paMDiu mukkhu Na vi Na vi bhuMjatA visayasuha NANatiDikkI sikkhi' vaDha Niccu NirAmau NANamau NijjiyasAso NiphaMdaloyaNo NillakkhaNu itthIbAhirau tau kari dahavihu dhammu kari taruNau bUDhau bAlu hara tava taNuaMmi sarIrayaha tava dAvaNu vaya bhiyaaDA tAma kutitthaI paribhamaDa tA saMkappaviyapyA tAsu lIha diDha dijjai titthaI tittha bhamaMtayaha ki titthaI tittha bhamaMtayahaM saMtA0 titthaI tittha bhamehi vaDha tihuyaNi dIsai deu jiNu tudRi buddhi taDa tti jahiM tuTTe maNavAvAre bhagge taha tUsi ma rUsi ma kohu kari toDevi sayala viyappaDA dayAvihINau dhammaDA dahavihu jiNavarabhAsiyata dekhatAhaM vi mUDha vaDha deva tuhArI ciMta mahu devali pAhaNu titthi jalu 208 32 142 83 162 178 163 183 204 156 133 147 209 189 182 161

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K m . 0 . GN . 20 . deha galaMtahaM savu galai dehamahelI eha baDha dehi umbhau jaramaraNu dehaho pikkhivi jaramaraNu dehAdevali jo vasaI dehAdevali siu vasai dhaMdhai paDiyau sayalu jagu pattiya toDahi taDataDaha pattiya toDi ma joiyA pattiya pANiu davma tila paMca baladda Na rakkhiya paMDiyapaMDiya paMDiyA paMcahiM bAhiru NehaDau pAu vi appahiM pariNavai puNNu vi pAu vi kAlu Nadu puNNeNa hoi vihao potthA paDhaNiM mokkhu kaha baddhau tihuvaNu paribhamai bahuyaI paDhiyaI mUTa para bujjhahu bujjhahu jiNu bhagai be chaMDeviNu paMthaDA be paMthehi Na gammai be maMjeviNu ekku kiu bohivivajjiu jIva tuhUM bhallANa vi NAsaMti guNa bhavi bhavi daMsaNu malarahiTa bhiNNau jehiM Na jANiyau maNu jANai uvaesaDau maNu miliyau paramesaraho mahuyara suratarumaMjarihiM maMtu Na taMtu Na gheu Na dhAraNu mA muTTA pasu garuvaDA millahu millahu mokkalau mukhanAsikayomadhye muMDiya muMDiya muMDiyA muMha muMDAivi sikkha bhari ew .... mUTA jAvai deva mRDhA deha ma gaMjayaDa mRDhA sayana vi kAgniu nikAla mRdA sayanTu vi kArinau meM mula chaDi jo DAla caTi mokgyu Na pAvahi jIva nuhaM mohu vilijai maNu mandra gayavayallAha chahamAha lohi mohiu tAna nahu~ vakkhAgaDA karaMtu buddha vaTa ju choDivi maliyana vaDiyA aNuTaggavahaM vaNi devali nitthaI bhamahi yaNavihagara pAgamata varu vitu vilaharu vA jalA vaMdahu vaMdaha jiNu bhagaDa vAdavivAdA je kahi vAmiya kiya ara dAhiNiya 181 visayakasAya caNave vaha visayakasAyahaM rajiyau visayasuhA dui divahaDA visayA ciMti ma jIva nuhu~ visayA sevai jo vi para visayA sevahi jIva nuhu~ chaMDaoNva 205 visayA sevahi jIva nahuM dukkhahaM 120 saI miliyA saI vihaDiyA sappi mukkI kaMculiya sayalIkaraNu Na jANiyau 184 sayala vi ko vi taDaphaDai savya-viSayahaM tuTTAhaM sabahiM gayahiM Thaharasahi sasi posai ravi pajjalada sahaja-avatthahiM karahulara saMkha samudahiM mukkima saMtu Na dIsai tattu mAvi siddhatapurANahaM veya pada 126 N 174 128 88 m 221 135

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157 dom 127 seddhA vammA muTTiiNa saba viNu satti Na vAvarai siva-sattihiM melAvaDA sukkhaaDA dui divahaDaI suNNaM Na hoi suNNaM muhapariNAmahiM dhammu vaDha so joyau jo jogavai so patthi iha paeso hauM gorau hauM sAmala hAM varu baMbhaNu Na vi vAsu hara saguNI piu NigguNa hattha ahudahaM devalI hali sahi kAI kara hRyavahi NAsi Na sakkiyau 212 mahattvapUrNa zabdonI sArtha sUcI ... ( aMka gAthAno kramAMka dAvi cha ) aMkaya 177 (akRta ?) apUrva aMca-139 (arc ) pUjadhuM akkhara 97, 124, 144 akSara akkharaDa 86 azvara (+Da laghutAdarzaka) akkharavaDiyA 173 akSara-pATI akhaa 42, 169 akSaya aggaI 175 (agre) AgaLa agghaDi 151 pUjA-sthaLa acheu . 90 uccheda (?) achopa 139 - aspRzya aNakkhara 124 (anakSara) akSaya aNupehA 211 (anuprekSA) ciMtana, svAdhyAya vizeSa aDavaDa 6, aDavaDavaDa 145 ADuavaLU aviyaDu 114 -ADAavaLA atthavaNa 168, 183 astamana appaNiyA 180 (AtmIyA) potAnI (hiM. apanI) ammie 51, 155, 187, 196 Adi. AzcaryasUcaka saMbodhanAtmaka avyaya ayANa 7, 213 (ajJAna) ajANa aru 181 (aparaM) ane alakkha 288 (alakSya) avadhau 148 (a-vadha-ahiMmA ?) avarAI 151 apara-aTavI ? avaru 175 (apara) anya avarupaparu 25 (apagapara) paraspara ahuTa 14 (ardhacatuSTha) mADAtraNa, UMda ANa-(ANI 95, ANai 165) (ArA-nayU ) ANavU Ayai 6 (Apada) Apani AyaI144 (etAni) A itthu 41 ana ima 211 (evam ) ma 23, 06 (iha) ahIM iha 127, 155, 186 (tat) A, hiM. yaha uggau 173 (udgata) ugyo uTTa 158 (uSTra) U~Ta uTTiya 109 oTelu upalANa 42 (utplAnayU) baMdhana kADhI nAkhavU, palANa chorbu uppajja-82, 148(utpada -kamaNi) UpajavaM uppADa-143 sukhAi ubbhaa 34, 35 udbhava umAhiyA 113 utkaMTina ?

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ummaNa 104 ( ud+manasa ) manathI vegaLaM ura 89 (uras ) chAtI ullUra-112 ( ut+lU) nAza karavo, toDaq uvaesaDa 46 upadeza+i laghutAdarzaka uvvara-51 ( urvara ) ugaravU uvvala-18 (ud+vala) lepa karavA uvvasa 192 (udAsa) ujjaDa ekkaTTha 219 (ekatra) ekaTTha ekkamaNa 209, 211 (ekana-manan) ekamana, ekadhyAna ettaDaa62. (satAvat ) eTalaM ehI , evI kaMculiyA 15 kAMcaLI kaMDa - (kaMDi 13, kaMData 185) (kaNDaya-) khAMDavU kathA 213 gAdaDI, hiM. katharI kacca 1 kAca ppaDa 216 kapaDe kammaDa 117, 201 karma+Da kutsArthe raha 12, 112, 113 (karabha) UMTa rahulau 12, 111, 170 karabha+ula svArtha lahIjai 140 (kalahAyata) kalaha karAya cha sAya 62, 134 kapAya rima 9, 13, 52 kRtrima su 166 (kasya) kornu pAka 110 (kimpAka) vRkSa-vizeSa janAM phaLa - svAdamAM madhura' paNa prANaghAtaka hoya che. 159 (ko'pi) koi De 52 kuTI DellI 91 kuTI+llI (svArtha) Di 17 (kuThArikA) kuhADI la 68 kevala jJAna .. koDi (1) 177 kautaka khadhAvAria 191 chAvagI-phojathI gherA yela ? khayara 149 (khadira) khera 45 1. khala, durjana 2. khoLa khava- 193 (kSapay-) svapAva, nAza karavo khavaNaa 32 kSapaNaka, digambara muni khoi 197 khoI ne gaMgaDa. 137, 184 gAMgaDo, nAno patthara no TUkaDA gaupAviya (1) 217 (1) gaNNa 71 (gaNana) gaNanA, gaNatarI gammagasma 83 gamyAgamya garuva 137 garavaDa 131 (guru+ka +Da' svArthe) morTa galagala 206 kalakala gavaMgaa 99 ? gahilaa 143 (pahila) belu gAmaDa 181 (grAma+Da) gAmaDu gila- 220 gaLbu ghaNa 148 ghaNa gharaTTa 156 reMTa gharavai 122 gRhapati ghalla-171 (kSipa) ghAlavU ghippa-151 (graha-karma0) rakhAvU, mUkAvaM caGa- 49, 109, 111 va0 (Aruh) caDavU caya- 62 (tyaja) tyajavU ciTTha 18 ceSTA coppaDa-18, 147 copaDavU chaDa- (16, 205 chaMDivi, 37 ThaMDeviNu, 109 chaDi) choDavU, choDavU chuDu 40, 149, 153 (yadi) jo chopa 139 spRzya jaMpa-(jalpa) 6.0 bolavU who

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javalA 105 (mala) joDa jAivau 159 jAnuM, gamana jAma 8, 56 va0 ( yAvat ) jyAM sudhI jIvaDa 118, 176 jIva+Da alpatAdarzaka jIhaDiya 42 jIbhaDI 108 yathA, jevA 5.1 yoga jehA jAMa 9 yogI joi joiya 42,13,62 0 yogI jogava - 96,181 jogavavuM, jANavuM jIyAbhAsa 109 yogAbhAsa jhaMkhAa - 131 saMtApa karavo jhAva - ( ) 37, 202 dhyAna kara jhuMpaDA 108 kuTI, jhuMpaDuM ujjha- 51 dAjhavu DAla 109 DALa DuMgara 114 DuMgara Doma 86 cAMDAla DhaMDhola - 152 (bhram) bhamanuM Dhilla 43 DhIlaM duradullia 23 bhramita Nava - 77, 146 (nam ) namakuM vari 58 kevala NANiya 147 ( jJAnin ) jJAnI NikkArima 52 niSkAraNa Diha - 87 bALa pittalau 198 ( nistulya) amUlya NibhaMti 73 (nirbhrAnti) niyaMta 187 ( pazyat) jotuM NirAma 181,182 pavitra, zuddha NirAria 120 nizcita Nirunta 121 nizcita pillakkhaNa 99 (nirlakSaNa) lakSaNarahita ? NivaDa - 5 ( nipat) paDaM NIsa 27 (niHzva) nirdhana Nekka 35 (na+eka) eke nahIM u 45 (sneha +Da + ka) sneha ( sara. gu. neha, Do) taDa ti 183 ( taDa iti) taDa daIne taDataDa 158 taDa taDa taDaphaDa - 88 taDaphaDavaM tiDikkI 87 (sphuliMga) takharakho (hiM. tilagI) tuhAraa 56 tuhArI 182 ( tvadIya) tamAraM-rI 108 (tathA) tevA thaDi 151 ( sthalI) sthaLa tehA yUla 26 sthULa vakkaDiyA 102 tApa, pIDA dAvaNu 42, 113 dAmaNu dikkhu-Na 190 juo to kharA, hiM. dekho na diDha 83 dRDha divaDA 17, 106, 169 va divasa+DA dukkiya 12, 201 duSkRta dummeha 98 (durmedhasa ) durbuddhi duvvAha 150 (?) devalI 18 devaLa dhaMdha 7, 91, 116 dhaMdho dhaMdhavAlA 122 dhAMdhalabharyu dhANukka 121 dhanuSka dhuttima 80 dhUrtatA paMthaDa 188 paMtha+Da pagAma 112 ( prakAma) atyaMta pacchai 175, 200 ( pazcAt ) pachI paDipillia 167 ( pariprerita) dhakelAyelaM pattiya: 158, 159,160 (patrikA) pAMdaDI, hiM. pattI parai 89, 182 ( pare) pArakAmAM parAiya 43 ( parakIya) parAI parAyau 37 parAyo parikhiva - 91 ( pari+kSapa) parikSINa tha parivADi 17, 106 (paripATi ) paraMparA payAla 69, 84 ( prajAla ) parALa palANa 113 ( palyANa) palANa

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palevaNA 214 (pradIpanA) pradIpana pavANa 167 (pramAna) mo? pasara 182 prabhAta pasulogaDA 187 pazuloka DA. pasuvA 127 pazuA pANiu 159 pANI pAli 182 pALI ? pAva- (prAp) pAmabuM 6 pAvijjai 11, 36 pAvahi 24, 65 pAvaDa 88 pAviyai 130 pAivi 177 pAvisi 199 pAvehi pikkha-33 jovu, pekhaLa pAhaNa 130, 161 (pASANa) pANo pAhuNaa 194 (prAdhUrNaka) mahemAna, hiM.. pAhunA piDa 156 (piTa) adhInatA pilla- 220 (preray ) dhakelatuM puttie 108 (putrike) saMbodhanAtmaka AzcaryodgAra purAia 77 purAtana pesa 77 praveza pokha-220 (poS ) pASarbu phiTa-2, 116, 149 (bhraMza) nAza pAmadhuM phukka-151 phUMkavU phusa-157 bhUsag pheDa-117 pheDavu baMbha 33 brahma bappuDau 5 bApaDo baladda 44 baLada bali kijja-192 vArI jaq bahirapaNau 82 bahirjAnI bujjha-40 bodha pAmavo bhaMtaDI 169, 175 bhrAnti-nDI bhajja 83 bhAMgavaM bhaDAraa 63 (bhaTTAraka) svAmi bhalla 148, 200 (bhadra) bhalu bhAva-104 bhAvabu, phAvag bhAvaDA 25, 36 bhAva+DA (alpatAdarzaka) bhiNiyA 127 (bhinnA) bhAMgI bhiyamaDA (1) 113 ghoDA ne bAMdhavAna taMga jevU koI sAdhana bhullau 17 bhUlela bhU 104 ? bheDiA 187 (vRka) varU. (hiM. bheDiyA) maMDiyau 12 mAMDyo, nAkhyo majjhaNa 182 madhyAhna maraha 156 garva masimiliya 173 mazi+milita mahelI 64 mahilA mANikkaDa 216 mANikya+Da mAhU 99 (1) micchAdihi 70 (mithyAdRSTi) satya dharma pratye avizvAsI micchattiya 20 (mithyAtvI) satya-dharma pratye - avizvAsI muTTa 131 moda muvau 123 muvI mela-153 choDI devu, tyajavaM melAbaDa 127 milana, miLApa mo 122 (mahyam ) mane mokkalau 48, 59, 123 va0 (mukta+ laka) mokaLu moDa- 95 pheravaq (hiM. moDanA) rajju 220 rajama risaha 63 RSabha, prathama tIrthakara rINa 115 (zrAnta) thAkelaM lau 169 (lava) saheja lalli 174 lAlana liMgaragahaNa 15 sAdhuvezagrahaNa lIha 83 rekhA lusa- 157 luchaq loNa 176 lavaNa

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vaMdaa 32 bandaka, bauddha sAdhu ? (juA paramappayAsa 1.82, TIkA) vakkhANaDa 84 vyAkhyAna+Da vaccha 161 vRkSa vaha 115, vaDiya 47,114 vATa+DI vaDavaDa-6 baDabaDavU baDha 2,22,64 ba0 mUrkha vamma (? vaNNa) 157 varNa ? vayalla 132 kakaLATa vali vali 189 vaLI vaLI vADa 106, 130 vADa vijha 155 vindhya parvata viggutta 154 (vigupta) vagovAyelaM vicce 188 vacce viDAviDa 199 aMdhAdhuMdha, ADuavalaM : viDhappa- 19 (vyut+pad) vyutpanna tharbu viNaDa 196 naDavU viyAla 182 (vikAla) sAMja vimIsiya 67 (vimizrita) bheLaseLavALu viroliya 147 viloDita, mathita villaDiya 112 (valli+DI) velI, velaDI . villi 174 velI vivarera 125 viparIta vihaDiya 73 vighaTita, chuTTe paDela vihattha 86 (vihasta)-thI yukta hAtha vuNaNa 109 vaNavAnI kriyA (hiM. bunanA) saMdhukka 87 saMdhukSita pradIpta sakkiya 149 zakyu saDucchalai 157 (1) sattAva - 64 satAvag sattisiu 53 zakti+ziva samau 215 (samaka) sAthe samitti 165 saMtoSa (?) sammANauM 139 sAthe sallaDa 74 zalya+Da sava 89 sarva sAlisitha 5 zAlisiktha, eka prakAra no kIDo sAdhaya 96 (zvApada) jAnavara sAhi 120 (1) siu 38 ziva sijja-213 sIvadyu siddha 215 siddha thayelu, prApta siva-tatta 121 ziva-tattva sissiNI 174 ziSyA siha-hu~ 64,110,127 20 saha suINaM 98 zratino, zAstrono suNaha 195 (zunaka) kutarUM summa- 168 (zru-karma0) saMbhaLAvU sevaDa 32 (zvetapaTa) zvetAmbara' sAdhu halola 220 hillola himakaraNa 1 (himakiraNa) candra

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Sr. No. Name of Publication [ Continued from Title 4.) Price Rs. 100. Padmasundara suri's Parsvanatha carita Mahakavya pp. 24/ 12+103+136 (1986) Ed. by Dr. K. Sharma Munshi 101. Sri santinatha caritra Citrapaltika (Gujarati) pp. 80/30+82 + Plates 25 BW + 8 Colour (1986) by Muni Shri Shilachandra vijayaji 102. Sri santinatha Carita Citrapattika (English) pp. 4 + 8 + 80/ 52 + plates 250W + 8 Colour (1987) by Muni Shri Shilachandravijayaji 103. Jannapram odagaai's Jnanapramodika A commentary on 36/Vagbhacalarkara pp. 8 + 20 + 144 (1987) Ed. by Dr. R. S. Betai 104. Vardhamanasuri's Jugiji nimda cariya pp. 8 + 30 + 280 60/(1987) Ed. by Pt. Rupendra Kumar Pagariya 105. Padmasundara Gani's Yadusundar Mahakavya pp. 12 + 38/ 184 Ed. by D. P. Raval 106. Muni Suvrtasami Caritra--Critically Edited by Pt. 70/Rupendrakumar Pagariya 107. Prasamaratiprakarana of Umasvati-Critically edited with 90/English Trans. by Dr. Y. S. Shastri 108. Nyayamanjari (Ahnika 4-5)--with Traus. by Dr. N. J. Shah 120/ IN THE PRESS ...Kavyakalpalata Makaranda Tika-Dr. R. S. Betai Tilakamanjari-Edited by N. M. Kansara ---Dravyalankara--Muniraj Jambuvijayaji ---Jaina Biology-Dr. J. C. Sikdar Nyayabindu-with Guj. Trans. by Nitinbhai R. Desai 114. Siddhantalesasangraha 95/* SAMBODHI-(The Journal of the L. D. Institute of 50/ Indology). Back Vols. 1-13 (Per volume) 40/-Current Vol. 15 (1984-1985) Prajnacaksu Pt. Srx Sukhalaljr Bharatiyavidya Granthamala Vidusaka (Gujarati) by G. K. Bhat (1981) 30/2 Essence of Jainism--Tr. Dr. R. S. Betai 55/Sole Distributor* Aspects of Jaina Art and Architecture : Editors Dr. U. P. 150/ Shah and Prof. M. A. Dhaky (1976) * Mahavira and his Teachings Ed. Dr. A. N. Upadhye 50/

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OUR LATEST PUBLICATIONS Sr. No. Name of Publication Price Rs. 81. Padmasundara's Jnanacandrodayanataka Ed. Nagin . Shah. 8/ Pp. 4+58 (1981). 82. A study of Civakacintamani by R. Vijailakshmi pp. 8+234,1981) 54/-- 83. Appointment with Kalidasa by Prof. G. K. Bhat. Pp. 10+140 24/ (1981) 84. Studies in Indian Philosophy (Pt. Sukhtalji Memorial Volume) 60/ pp. 22+323 (1981) Ed. by Pt. D. D. Malvania & Dr. N. J. Shah *5. Facets of Jaina Religiousness in Comparative Light by 18/ Dr. L. M. Joshi pp. 4+78 (1981) 85. A Study of Tattvarthasutra with Bhasya by Suzuko Ohira (1982) pp. 1+182 87. Hindi-Gujarati Dhaltukos by Raghuveer Chaudhari (1982) p. 12+230 88. Secondary Tales of the Two Great Epics by Rajendra l. 50/ Nanavati (1982) p. 12+795 89. Laksmana's Suktiratnakosa Ed. by Mrs. Nilanjana S Shah 9/ (1982) p. 16+71 90. Suracaiya's Danadiprakarana Ed. by Pt. Ainutlal M. Bhojak 9/ & Nagin J. Shah (1983) p. 12+04 91. Ramacandra's Mallikamakarandanayaka, Ed. Muni Shri 30/ Punyavijayji, Eng. Intro by V. M. Kulkarni (1933) pp. 6+35+166 92. Slokavartika: A study by Dr. K. K. Dixit (1983) pp. 8+120 27/93. Vardhamanasuri's Manoramakaha (Prakrit) Ed. by Pt. 66/Rupendrakumar Pagariya pp. 16+339+32 (1983) 94. Haribhadra's Yoga Works and Psychosynthesis by Shantilal 16/ K. Desai pp. 94 (1983) 95. Narasimha Mehatana Aprakasita Pada (Gujarati) Ed. by 10/ Ratilai V. Dave 16+102 (1983) 96. Jiniratna's Lilavati-Sara (A Sanskrit Abridgement of 81/ Jines ara Suri's Prakrit Lilaval-Katha) Ed. by H. C. Bhayani 84-8+443 (1984) 97. Jayanta Bhatta's Nyayamanjari (Trtiya Rahika) With Gujarati 21/ Translation. Ed. & Translated by Nagin J. Shah (1984) pp. 9+180. 98. Bhartrhari's Vakyapadtya (with Gujarati translation and 53-50 notes) Ed. by Dr. J. M. Shukla 46+720 (1914) 99. Dharmasenagani Mahattara's Vasudevahimdi-Madhyam: 120/ Khanda pt. I Ed. by Dr. H. C. Bhayani & Dr. R. M Shah. (Continued on Title 3)