Sambodhi 1990 Vol 17

Author(s): H C Bhayani
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/520767/1

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SAMBODHI
VOL. XVII
1990-91
EDITOR : Dr. H. C. BHAYANI
ad
CAMISA
A
faraia
GETZ
L. D. INSTITUTE OF INDOLOGY
AHMEDABAD

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SAMBODHI
ba
VOL. XVIK
1990-91
EDITOR : Dr. H. C. BHAYAN!
108342
रतीय
AMTS PAR
RO
29
Paurale
alo
पदाबाद
L. D. INSTITUTE OF INDOLOGY
AHMEDABAD

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Published by
H. C. Bhayani
L. D. Institute of Indology Ahmedabad-9
November 1992
Printed by
KRISHNA PRINTERY 966, Naranpura Old Village Ahmedabad-380 013
Price: 65-00

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CONTENTS English 1. Detachment and Liberation in Indian
Philosophy and its Impact on Modern Times Dr. H. M. Joshi
-its relevance 2. The Jyotish Yantra' (Astrolabe) at the
L. D. Institute 3. Anubhāsya of Sri Vallabhacāraya Vis-A-Vis the 'Vedānta' by V. S. Ghate
Dr. M. V. Joshi 23 4. A Forged Agarva Copper-Plate Grant of Sahasrārjuna
Pravinchandra Parikh,
Bharati Shelat 36 5. Emendations Essential to the Vedic Grammar of Bhojadeva
N. M. Kansara 6. Rasanirapaņa of Ajitasenācārya
Dr. Parul Mankad 54 7. Philosophy of Language-An Indian Perspective
Prof. V. N. Jha 60 8. The Concept of Change - As Treated
in Buddhism : Section-I Hinayāna Buddhism Dr. Bhavana Trivedi 68 Hindi 9. 9105 9745
2. g. sal 10. प्राकृत भाषामें उद्धृत स्वरके स्थान पर 'य' श्रति की यथार्थता
के. आर. चन्द्र 11. आसूत्र आचार-सापेक्ष जीवसिद्धि
ultat garaoft 89 Gujarati 12. yg sdz1x gler11436 "3754213813241 M's ટીકાને અભ્યાસ
42145712 H. 68 97 13. 91231 242 21
01. 2. 1. Hla 31. §. 4. 26, Hennie Gotard 115
M. Kulkarni
14. Location of Rasa
15. Award of Padmabhushan to Pandit
Dalsukh Malvaniya
Reviews Appendix : Alainkāra-Dappaņa
Dr. H. C. Bhayani

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Detachment and Liberation in Indiau Philosophy and its impact on Modern Times-its relevance."
--Dr. H. M. Joshi, Baroda. The roots of Indian philosophy-Darshanas-are lying in Rigveda, Tantra and Agamas. It is difficult to decide and fix which is earlier and which is later in historical sequence. It is generally accepted that Rigveda is the first poctry of the whole world. It is said that the language of Rigveda is not entirely literal and therefore is does not depict factual Reality. Jain philosophers attempt to trace their roots and origin in Rigveda then on the other hand learned scholars of Tantra literature hold that the tradition of Tantra emerged as parallel with Veclic tradition. Vedas as well as Tantras discuss and lay down the principles of subtle Individual and Reality. Their articulation is syinbolic. This is learnt from the 'Nirukta' of Yaska also.
In the comtemplative tradition of India there are clearly two paths suggested for the realization of the supreme aim of life. Sages and philosophers have tested them in practisc. The first path is that of penance and austerity and the second path is that of love and devotion. It is possible to obtain practical guidance as well as literature regarding these two paths in ancient cultures of Greece, Iran, Rome and China. Thinkers, philosophers and sages such as Pythagoras, Diogenes, Confucious, Lao Tze, Plotinus, Asho Zarathustra have laid down the paths of austerity and friendship.
In Upanishads, later literature of Buddhism and Jainism the rigid principles and practices of realization of goals have been enunciated. As a result certain key-concepts which are propounded may be formulated as follows, (1) Thought or principle without practise are meaningless, (2) In different faculties and parts of personality such as body, mind, feeling will, contemplation and activity it is essential to establishi determination, Dharma, Permanent principle and equanimity, (3) Whatever is thought and done by person makes an impact upon his Individuality and his surroundings, (4) Human life is not separate and divided component but it has continuous relation with social, natural and worldly life, (5) The goals of Dharma, Arthu, Kama and Moksha mould human life and society in its distinct phases.
These four aims have signilicantly contributed to social, religious and philosophical development of India. Therefore it is necessary to understand * Kasturbliai Memorial Lecture. 1989-90.

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its analysis. An attempt is made to lay down these ideals from linguistic, special, and moral points of views. 'Dharma' and 'Moksha' are shown their meanings and their concepts kceping in view their time and circumstance. Uniformity of nature, truth, Karma, ritual, swadharina, sect, creed and supreme aim of life are the diverse meanings of the term 'Dharma'. There have been several meanings and definitions of the term 'Dharma' shown in Sruti, Smriti, Purana and Darshana. Prescriptive, performative, as matters of duty, rule, categorical imperative, desireless action have been its several meanings. In similar manner it would be desirable to bring out the diverse aim of Liberation' and its methods.
In Vedic literature and culture the meaning of liberation was harmony, purity of mind, goodeness, light, rcalization of principle of welfare and over coming of death. These meanings are expressed in the following, 1994 aaaaalaire 3170IĄ MAY 31f5a94a31N1: Afhaisfia: 1
Moreover, Worship fire while coming together, our mind, heart and work together. Like spokes in the wheel you will also move and join the centre. In Yajurveda Mantra ending as 'May our mind be led towards good decisions and will. This is its prayer. Moreover in Purusha Shukta hafalcaifa gara 717491: faga atu It is expressed as by knowing which one crosses over sansar forming life and death. There is no other way of attaining liberation.' Later during Upanishadic period it is said in Isha, 'Enjoy by renouncing it aa aa 4991: the idea of detachment is suggested. Along with this idea of detachment it is also suggested to live for hundred years by performing action. Of course in certain dialogues of Upanishads and certain stories of Puranas the ideals of other-worldliness, ephemeralness of the world and life and to go bodily to heaven have been expressed. However, by and large, the ideals of sanyasa and liberation are not elaborated in the Upanishads. They forin part of the philosophical idea but they are not discussed in detail in the Upanishads as they are dealt with as an independent topic in later Darshanas.
Certain sages and teacher had accepted the life-long ideal of detachment and Sanyaas as Dharma. But it was not widespread and common. Later in Epic, Puranas, and in Darshanas these ideas were given dominance, The vow of Bhishma, going to forest, austeritics, renunciation and absolute liberation are instances to give absolute value to state of detachment. Of course in Rāmāyana the idea of equity is suggested in the Dharma of the ruler. However during that time owing to invasion of external race and peoples the Adhikar Bheda, that only certain caste-people can read Vedas,

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had entered Hinduism. As a result those who were practising detachment and sanyasa were trying to reside away from society.
As the social and historical development took place there came about phases of activity and renunciation. The distinction between activity and renunciation or detachment is not rigid but just as the age of Vedic civilization was an age of activity and then later in Aranyakas and Upanishads the phase of contemplation and detachment occurred, in like manner one can see such phases in the developinent of civilization. The meaning of activity is at times restricted to religious rituals external mechanism and formal ceremony. This meaning is not proper. At one stage of civilization owing to the force of authority and under the influence of rigid caste-system, the ritualistic activity accelerated and there was violence of animals. At that time Buddhism and Jainism emerged as powerful forces and both the religions strongly opposed this “activity'. They showed the meaning of true moral activity and the aim of moral life. This stage is quite significant in the history of Indian civilization because along with detachment it suggests the path of true religion.
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In the concepts of Buddhist religion and Advait Vedānta the ideas of illusoriness and momentariness of life and the world can be observed, especially the impact of the life of Buddha is not limited to India but its influence can be seen throughout Asia and its people. This can be seen in its religions, painting, art and cultural history. In the Vedanta advocated by Bhartruliari, Gaudapāda and Sankarāchārya there is an extreme of Indian philosophical concept. There is a defence of Upanishadic philosophy but from the point of view of the development of life, its main aim is shown as control by the method of detachment and renuciation.
In the literature of Purāņ, Smriti and specially in Sankhya philosophy the concept of liberation by proper discrimination is sugested since antiquity to modern times. In Jain philosophy also there is an emphasis on rigid self-discipline, control and discrimination. From one point of view in almost all systems of philosophy in India, mind, avidya and ego are regarded as main hurdles of liberation. In Sankhya philosophy of Kapila and Ishwarkrishņa it is thought that one can get long-standing liberation by realizing discrimination between Prakriti and Purusha. This is also a path of austerity. In the Yoga-Darshana of Patanjali, a systematic path is recommended for this purpose. It leads to the state of Samādhi and it gets with the internal instruments and layers of mind and personality. When we are discussing the topic of liberation then it should be made clear that the desire to get liberation is a constant aspiration similar to

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those of Dharma and Artha. It is not advisable to join it with logical and metaphysical reasoning. It is important to note that the human mind intends to get freedom from worldly misery of all the three Gunas and various other psychological hurdles. Its aspiration for transcedental value and higher mind is not only the mark of intellectual development but it is an endeavour of its essence as human being and its cxperience. It is true that in the history of philosophy the subject of liberation is associated with its ideology and contemplation. The concept of liberation of Jiva and Atman is related with the point of view of Truth and Reality.
An attempt is made to distinguish between freedom and liberation and it is said that freedom is a political ideal whereas liberation is philosophical and spiritual idcal. However from the psychological point of view overy individual likes freedom and desire to get liberation is constant in humanity and it is this constant aspiration which ultimately leads human being lowards the endeavour of liberation. As I said carlier man selects citler austerity or love as an alternative and accepting the one makes an chlort to get liberation. He either welcomes the hurdles appearing on the way by including it or by renouncing it as a stage in human progress. As contemporary British philosopher Wittgenstein says that the ladder through which man achieves the aim is to be ultimately throw away, similarly the stages through which man attains the aim of liberation are on the one hand donc away with and he forgets the stages after having realised it. He even alle mpts to destroy the memory of it. On the other hand he tries to include, change and transform the hurdles and instruments of liberation.
From philosophical point of view Jaina philosophy attemts to expound contemplative and pragmatic system as well as a way of conduct to resolve the bond and internal 'Kashāy' of individual hy the principle of Dravya and consciousness. It establishes the Reality of Matter and Consciousness and propounds Anu-Vrata and Maha-Vrata 10 climinate ignorance, passion, desire and Karma. So long as Jiva is not removed from the object it is not possible to get liberation from attaclunent of the object. iu Sijih dva philosophy this whole vicious circle is called "Prakriti' and 10 dissociate consciousness from Prakriti the path of Yoga las been suggestedi. Nature is complex and it is not easy to get detached from its attachment und run if one calls it a cletachment it may prove to be artilicial. Therefore till One is totally detached from it, real liberation is not possible. This was the ambition of ancient person to get liberation from the results of Prakriti. 11 was a struggle not only of the Middle-age Man but it is a directive for the progress of Modern Man.

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In Reality the moral and religious factor depend upon the victory of Purusha over the regulation of Prakriti. For that purpose the hypothesis of God or Supreme Reality is not required. It is the moral desire of man and it is in its concretisation that human effort is engaged incessantly. One cannot be dogmatic regarding the object of liberation. As we evidently see that liberation is an inner inspiration and craving of human person it cannot he circumscribed within mental and cognitive limits. It is not that onc can get liberation by following only a particular path and one cannot get it if one docs not follow a specific path and approach of liberation. Just as to become moral it is not proper a norm and imperative from outside and if it is imposed in that manner tlien it cannot spread and imbibe in mind of the individual, and in the system of social life. The it would be a superlicial endeavour of man. For that purpose man gives sacrifice, he gives away cverything and he is absorbed in day and night to realise it. This would never happen had it been a superficial imposition and make-beliel. If morality is artificial then just as in field of art, painting, music and sculpture persons are inclined to merge in the object and absorb themselves in them, morality would not hold the attention of moral persons and attract to engage them. In reality it is not so. There are persons in the world who occupy themselves in moral endeavour and attempt to identify with moral norms and values in order to better social, cultural and human factors of life and the world. This fact shows that to get liberation is a moral endeavour. In Jain philosophy as well as in Sankhya the moral endeavour is articulated in which Jiva and Purusha control and win over the material clement and its complexity by the help of consciousness.
In order to realise moral ellort it is essential to show the guideline to be followed by human will in accordance with the circumstances of things, objects and nature. By attaining control and victory over nature circumstances conscious human being obtains this guidelinc. In Buddhist and Jain religions internal passions and desires in human being work as natural clements in the Jiva. For achieving control over them the path of Shila and Nirjara in Buddhist and Jain religions respectively have been propounded. In Indian tradition it may be observed that when ever a new path is suggested in path either of knowledge or that Action then it goes to the extreme. This can be observed in the lives of Gautam Buddha and Lord Mahavir. In brief this path of discipline clearly shows that the cultivation of Shila, control and to burn the Kashäya and Karma are possible in the path of liberation of Man. Later the Yoga of Patanjali lends support to this possibility. In Vedānta philosophy also mind, ego, projection of conscious Vrittis, Adhyasa work as hurdles in the liberation of human person.

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The purport of this discussion is that it is essential and natural in human life and progress that human person aspires for liberation and it does not require any hypothesis or philosophical principle to pursue this eraving. Of course it does not negate the intellectual effort for philosophical principle. All that it is said is that there is no clining to one principle of liberation for attaining it. Sankaracharya calls it 'Mumukshatva' and holds it essential for one who desires knowledge of Reality. It is not certain where this aspiration for liberation would lead to and which hypothesis. At one stage of effort one may believe that the basis of desire to get liberation lies in getting detachment from misery and evil. Human person intends to get liberation from sufferiug, pain, torture and evil found in life. It is the path of knowledge which helps him in getting liberation from suffering and evil. As Spinoza has said that Man is afraid constantly because of his ignorance of the causes of events of the world. Once he knows the true cause of these events in the world he will not have a false imagination about harming and creating chaos in society. We may take the example of solar or lunar eclipse in this connection. Eclipse in regarded as an evil phenomenon from religious point of view, but if the cause of eclipse is known properly then there is nothing fearful about it. Similarly one can think about physical and mental illness. Human being will be immensely benefited by knowing its true cause.
Thus the path of knowledge opens the door of liberation for human being. This possibility requires to be properly thouglat. Just as the bonds of nature can be resolved by discovering principle behind its working, instrument and force other than nature and by controlling it one can get true liberation, similarly by the supposition and development of mind, matter and spirit, human being reflects about the possibility of achieving liberation. Man is anxious to know at certain stage of his development the fact of liberation and the distinction between mind, matter and consciousness. Besides that there are feeling, emotion, sentiment, will-power and other mental dispositions. Liberation does not mean that otlier ancillary mental states are entirely destroyed.
So long as positive consciousness and liberation are not attained, the negative elements such as pain and passivity continue to remain. So long as cause and effect are not peoperly resolved, its remnants and other subsidiary elements continue to have their inpact. If the distinction between modes of consciousness and pure consciousness is understood properly then so long as the modes of consciousness (Chitta Vrittis) continue to persist the individual does not experienee liberation. A person may have the knowledge of liberation, but

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this knowledge and its mental acceptance are not equivalent to its realization. If its knowledge is considered to be significant the problem of error, illusion, distortion and super-inposition should be properly thought over by the seeker of liberation.
In philosophical tradition and in the history of philosophy the principles of Advaita Vedānta and Vishishtādvaita philosophies have been propounded later in time. However their sources can be observed in Shruti and Smriti literature. One can observe the sources of its prineiples in Bhagavad Geeta, Pancharatra and Brahma Sutra. In this context a question arises as regards the necessity of presupposing the principles of Absolute Brahman in Advaita Vedanta and in Vishishtlvaita. We had scen earlier that if the seeker of liberation is occupied in removing errors and illusion then he will not remain satisfied by abolition of modes of consciousness, desire and passions alone, but he will be eager to annihilate ego and graps the essence of self. Just as in Jain philosophy Kevali Jnana' is regarded as highest, knowledge and consciousness are held to be supreme, similarly believing the self to be Transcendent lie can regard liberation as its final limit. Advaita Vedanta holds its experience of liberation to be integral and comprehensive. Human being who realizes this experience regards its consciounsess which is universal as Reality which transcends ego. Having transcended egoistic consciousness it attempts to determine the steps for establishing identity with Absolute Brahman.
Self is abiding and pure cosciousness and it is held to be permanent. It is self-liberated and it experiences bliss on that account. The bliss and satisfaction which are experienced here in knowledge by discrimination and identity. This experience in Advaita Vedānta stands with certainty. Of course there are differences of opinion as regards the nature of knowledge and ignorance (Avidyā) yet as regards liberation there is the experience which remains certain which is commonly felt. It is necessary to discuss its nature as there is unique concept of self prevalling in different philosophical tendencies and among philosophers owing to social, historical and cultural influences. For instance, according to Jain philosophy there is power of activity in the Jiva. There are in the Jiva power of knowledge, effort, faith and willpower. These are inseparably related with its essence. On the contrary according to Sankhya philosophy Purusha is inactive. Again in Jain philosophy there arc influences (sanskaras) in Jiva according to the way in which it thinks and these influences are stored in ihe subtle body called 'Pudgala' and after death this subtle body is carried forward to another birth. There is no place in the world where Jiva does not exist either in gross or in subtle body.

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The tradition of Sainkhyal-Yoga is different from main tradition. There is no expansion or contraction in consciousness and it does not itsept the qualitification of the substance. In Join tradition there is merit ar cererit in the nature of Jiva and consequently there is decrease or increase of qualities. However this is not accepted in Sariklya-Yoga tradition, its the consciousness bas no agency of action or it does not enjoy the merit ar demerit. It does not accept the quality or Dharma as possessed by Purusha.
The problem of elimination of ego, l' in the experience of liberation ought to be thought over. This was done by Acharyas in the age of Darshana in Middle ages. Moreover they have also discussed the nature of Supreme Reality, its power, its grace and the reason why it is essential 10 presupposc such Transcendent Reality. It is of course essential to note what has been thought over by Sankhya-Yoga and Join philosophy because later Darshanas have taken cognizance is a method and step in liberation. It is not possible to attain the state of identity as propounded in Vedanta without the help of Sankhya-Yoga. From the point of view of liberation and its methods there have been three approaches in Indian philosophy. (1) Sunkya Yoga, (2) Advaita Vedānta and (3) Bhakti--Vedanta in which are included Rāmānujāchārya, Shrikantha, Maha Prabhu Chaitanya, Madhvacharya imu Sri Vallabhachārya. In three Darshanas a state of liberation has been pron pounded and the seeker of liberation finds sutistiction in : one or all the three philosophies and experiences held by them as supreme. One who propounds the philosophy of libcration attempts to achieve this state of liberation and holds that the effort is fulfilled. Of course ther: are different problems regarding the nature of knowledge, knower and the climination of Avidya raised and discussed in Advaita Vedanta and post - Veckantin schools of Indian philosophy.
In Sankhya-Yoga, Jain and Buddhist philosophies it is held that the activity of Prakrit, lower Karmas, Ashrava and ignorance are removed its well as properly controlled by discriminative knowledge, detachument, willpower, character, faith and cultivation of positive moral virtues. This is an inevitable step of human being in way of controlling Dature. It is possible that the seeker of liberation attains valuable satisfaction in this achievement and state of consciousness. In this connection which one goes beyond nature and attempts to identify with Purusha and consciousness then it is all als if it is Universal consciousness, Hiranyagarbha, Revalijn ina and Reality called Brahman. A subjcct which cannot be predicated or given it quality or adjective, such a featureless Reality is called Absoluto. To identily with such as Absolute is regarded as state of liberation. It is not true to say this is propounded in Advaita Vedanta alone. In Buddhist philosophy,

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Madhyamika Darshana, Puranas, Shaiva Siddhanta and in Tantra such a Reality as attributeless and indeterminate has been propounded. It is probable that such a path takes the form of detachment, renunciation and static liberation. In Advaita Vedanta, especially in the philosophy of Sankaracharya there is over-emphasis on detachment and renunciation, The later Advaita-Vedantins have adopted a middle-path attitude in this connection as they had to face the approach of devotion to Supreme Reality which was forceful after eleventh century in the country. However they have maintained the supremacy of the path of knowledge.
As the importance of the path of knowledge increased and action was held to be opposite of knowledge or a subordinate instrument, in Vishishtadvaita philosophy the dominance of the path if devotion was marked evidently. In Vishishtädvaita philosophy the Personal aspect of Supreme Brahman is propounded in a unique way. There is the relationship of inner love, surrender, utter selflessness between man and God. As a result the devotee develops the character of dispassionate, righteous and pure individuality. The devotee establishes with Personal Brahman the relationship of Saroopya, Sadharmya and Salokya by the method of Atma-Nivedana (Selfsurrender). There is the relationship of power between consciousness and Supreme Reality. Ramanujacharya does not accept the view that Jiva is totally absorbed in Brahman. There is the relational consciousness between Jiva and Brahman. In Tantra literature, Shakta Siddhanta and Shaiva Siddhanta the Transcendent truth of relational consciousness has been accepeted. The person who attaches more importance to the path of devotion than those of knowledge and activity attempts to achieve liberation by this path and instrument alone..
It is natural that the philosophy in which a specific aim and view of liberation are regarded as supreme will hold other aims and instrument of liberation as inferior in comparision. In the fold of Advaita Vedanta the aim and instrument of liberation which is 'Knowledge' will be regarded as the most superior from the point of view of Advaita Vedanta. The above said three views and levels of Liberation will give satisfaction either at one stage or another to the seeker of liberation. These three achievements, realizations and its instruments will give proper reponses to human beings in relation with its aspirations. Human person may achieve the experience as Jivan Mukta without establishing relationship with either Impersonal or Personal Brahman and may experience Purusha or Pure experience. This state of liberation is quite possible and legitimate at its level. It is not necessary to get rational justification or support of scripture as Prashthan Trayi for its
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legitimising. It is to be regarded as an experience of the secker of liberation. When for example in Bhagavad Geeta the state beyond the three Gunas is upheld and described then it is not necessary to build up its relationship with Purushottama.
The advocate of Impersonal Absolute will hold monistic position in which matter and consciousness are totally absorbed in Brahman. In order to support this position the specific devotion, Personality, Avatar and Personal God will be held to be of inferior position in comparision with Absolute Impersonal Brahman. Among modern Indian thikers Dr. Radhakrishnan holds such a view. He writes in 'Hindu View of Life'. 'The worshippers of the Absolute are highest in rank, second to them are the worshippers of the personal God, then come the worshippers of incarnation like Ruma, Krishna and Buddha, below them are those who worship ancestors, deities and sages, and lowest of all are the worshippers of petty forces and spirits. As against the upholders of featureless Absolute, the devotees of personal Brahman who believe that true liberation consists in Sarupya, sālokya and sādharmya relationship with ultimately Rcal they will not be absolutely identitical with Impersonal Absolute as final and ultimate. This is not the case in Hindu religion and philosophy alone. This is found among the votaries of Impersonal and Personal in the traditions of dillerent great religions and philosophies of the world. Just as Jesus Christ says, 'I and my Father are one'. Mr. Eckhart (1260-1327 A. D.) utters certain sayings which are simiiar to "aranfer" of Chhäridogya Upanishad. However in different context Jesus himself speaks differently, 'The Father is greater than I' 6-1. In Shvetāshvatar Upanishad it is said that Atman is it part of God and it is not identical with it."
Moreover it cannot be said that those who have achieved liberation by devotion, love and surrendering to Personal God have got a different lifestyle from those persons who have achieved it by unity and identity with impersonal Brahman. In both the cases and persons one can observe detachment, discrimination, Jeevan-Mukti and totality of life. Those who have become great benevolent and visionary activists and saints have possessed among themselves the devotion to personal Absolute and intense love for God. It may be that keeping in view their religion and institution, their scriptures they may differ io external observance of rituals and religious practices. However those individuals who attained this realization have proved intensely beneficial for the welfare and progess of mankind.
When we are diseussing about the aspiration of liberation through the experince of Personal and Impersonhl Absolute then we should observe the

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possibility of solipsistic liberation. In solipsistic liberation the Absolute is conceived as 'self-liberated' and the whole external world is reduced to the Absolute and it is believed that Absolute is nothing but the self. But this is a negative type of liberation. It is not the aspiration of self to get such a liberation. It is probable that in case of seeking for liberation and in devotion to personal God the self is denied and subsequently to reinforce this there is the permanet relation between self and Absolute. It is necessary to mention this as the Absolsute has many aspects. In the state of liberation such as 'solipsistic liberation' one may feel totally absorbed in the self with the result that in such a state the rest of the aspects of Reality such as knowledge, life and value are lost sight of. Reality is here not looked upon as 'Object' but as pure subject and to conceive of it as given is. forgotten by the self. Here the main object is considered to be the state of self and the measure and object of liberation are set aside. There is no odject and its consciousness as well as Reality are negated. The seeker and aspirant of liberation is content with the solitary state of self and element such as the 'Other' is not accepted therein. However this position regarding Supreme Reality is defective for if that is the position regarding Supreme Reality then even Supreme Reality remains an object. Therein 'I' or self is required to be related with the Other. Even Nothingness as Supreme Reality is a predicate of Reality. Therefore it is not proper to find contentment in this state of liberation. It may be said that Lord Buddha recognised such a solipsistic state of liberation and in order to avoid it and let the seeker of liberation rise higher to realize the lifty object of liberation he exhorted his diciples., for I go to the resort of the organisation.' There is an object distinct from self in case of liberation and this is the import of Lord Buddha exhorting his disciples.
There are three states of liberation-Jeevan Mukta, Identity with featureless Absulte and surrendering to Personal God; and in these three states of the aspirant of liberation one can observe certain common moral and elevatory characteristics conducive to abiding cultivation of self and other ideal values. These qualities are internal peace of mind, steadiness of purpose, equanimity, internal joy, friendliness and creative endeavour. It is difficult to say in advance which one of these three paths would be adopted and followed by the seeker of liberation to achieve his goal. It depends to a large extent upon the temperament and inclination of the individual. However it is to be borne in mind that in these different paths of liberation there are certain similarities which look upon and result from the endeavour and path of liberation as moral purification and social uplift. He would find contentment in the path of Jeevan Mukta and accpeting the

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nature of Supreme Reality he would cultivate and emanate distinct moral qualities. The meaning of this state of Jeevan Mukta is to achieve control over nature, knowledge of individuality and active ideal qualities. It is doubtless that by achieving the state of Jeevan Mukta various physical, vital and mental maladies and weaknesses are removed. The measures of resolving such illnesses, weaknesses and functional disorders are not only advocated in adequate philosophy of life and liberation but in modern philosophy of science, Holistic Psychology and Humanistic medical therape utics as well. Several applied devices in social sciences and Humanistic philosophy are employed for individual and social upliftment. However these cures and their justufucation in principle do not adequately explain the experiences of mystics, saints and seekers of liberation. They do not sufficiently respond to the demands of aspirant of liberation.
These three fundamental endeavours of liberation can be classified under the philosophical principles of (1) Dualism or Pluralism, (2) Absolute Idealism and (3) Theistic Monism. These three principles and aim of realiza tion satisfy alternatively the seeker of liberation. It is possible that owing to realization and resulting contentment the led to another seeker is not led to another kind of the state of liberation. Dualism or Pluralism indicate the possibility of Jeevan Mukta as the principle of liberation. Somebody may criticise it as insufficient but evenwhile bearing this criticism the seeker may feel that it expresses adquately the aspiration of liberation. It supports the moral and valuational perfection. Sankhya, Jainism and to a certain extent Buddhistic philosophy may be included in this approach. In modern times the concept of Jeevan Mukta has been largely accepted and specifically considered for altruistic and Humanisti ideals.
During Nineteenth and Twentieth centuries Indian religions in general. and Hinduism in particular have evolved humanistic approaches to philoso phical, moral and spiritual problems of human and collective life. Swami Sahajananda, Raja Ram Mohan Roy, Rabindranath Tagore, Swami Vivekananda, Shri Raman Maharshi, Mahatma Gandhi and Sri Aurobindo have propounded their views of liberation as well as realization. They have thought even the issues of applying the concept of liberation and detachment to modern conflicting life, bodily and mental suffering, collective welfare and evils of mechanical, technological and conditioned social life." They have endeavoured to articulate how moral virtues and contemplative life can be reconciled with modern complexities of individual and social life. Modern Indian Renaissance in religion, philosophy, literature and science reveal a new avenue in Indian way of national culture and integration of life.

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Modern life is not as simple as it was in ancient time and in Middle age. The progress of science, technology, inodern inventions their applications in facilitating civilization and cultural communication have made modern life immensely complex. The necessity of moral detachment, purity and inner withdrawal have become imperative on account of modern complexity of life. Industrial revolution in Europe had had its major impact not only upon Europe but upon other countries in Asia and U. S. A. as well. Factories, Higlipower industries, commrecial agencies and technological agencies and technological advance have infiltrated the elements of routine, mechanical habits, boredom, fatigue and neurological maladjustments. To cope up with the routine of life in day-to-day matters modern man requires mental panacea for better adjustment. During last two hundred years people everywhere are trying to inhabit in urban environment. They are in search of better conditions of living, new avenues of livelihood and economic clemation. In modern times man has been enslaved by political ideologies and devices. New ways of achieving power, rule and Governinent have put immense pressure over the liberty of the individual and social groups, On the one hand there is authority trying to regiment individuals and groups, make them parts and units of larger organisation, minimising the status of the individual and on the other hand there is liberty without proper guideline ensuing deterioration in individual and collective life. In modern times human individual is required to forge a middle path between restraint of freedom and unbridled liberty. Such an intellectual effort nceds aspiration to liberate from the forces of vital desires, organic passions, psychological ego, social reactions, inhibitions and dymatic myopca. Modern man is not only maladjusted from psychological point of view but is mentally deficient in comprehending the perspectives of life.
In current century nations of the world have witnessed two worldwars and its consequent massacre, loss of life of millions of people, their home, belongings, kith and kin. Even now the pangs of colossal tragedy are vibrating among the minds and lives of certain races and people. Unless a new way of life, Ethics, sense of 'Awareness and integration of norms and values are bronght to the mind of modern Man it is not possible to give abiding peace, security and way to experience Reality to mankind. The ancient path of Detachment as well as the values of Jeevan Mukta, identity with the Absolute and surrender to Supreme God are capable of rejuvenating the mind and heart of people in modern times. Modern world can no longer live by separation, divergence of creeds and dogmas of ideology. Modern Man requires a new sense of liberation which is not bound to particular system of thought, commitment and fixed system. True liberation consists in integrating, changing and transforming the methods

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and steps of bringing discipline. rule and control over nature. In this direction modern thinkers of Renascent India have contributed radically to bring forward and mould human personality and society into free and creative spirit.
In modern thought and in the concept of detachment and liberation there is found distinct change in its outlook. Instead of scripture, text-book and Shruti, it is humanity as a whole, human individuality, nation and her solidarity which play the larger role. These ideas were dominant in one or another context previously but therein scripture, religious authority were given more importance. In modern India Swami Vivekananda, Sri Aurobindo, Lokmanya Tilak, Radhakrishnan and Gandhiji have wirtten commentaries on Upanishads, Brahma Sutras and Bhagavad Geeta. In their interpretations they do not consider religious authority as central and dominant. Various experiences, luman potentialities, knowledge of ultimate Reality, states of self and Psychic Being, action in relation to society and nation and divergent paths to achieve knowledge and realization of aiins of life have been taken into account by these thinkers and philosophers. They have considered modern India, her freedom, unity, culture, her national and international status in the world. They have gone beyond the considerations of caste, sex, religion and class. In fifteenth and sixteenth centuries a distinction was made between Maryādā Marg' and 'Pushti Märg' and it was said that certain caste and class did not deserve specific liberation. Such a distinction of class is abandoned in modern thought. Swami Vivekananda propounded the concept of Daridranārāyana keeping in view the poor and downtrodden in India.
Lokmanya Tilak gave a national status to detached Karmayoga of Bhagvad Geeta. The vow of Non-violence in Jain philosophy was made applicable by Guadhiji in national political life, aim of public welfare and in the technique of Satyagraha. Achärya Tulsi is advocating and attempting to put the doctrine of Anu Vrata on mass scale in its practise. Non-violence is not only an individual virtue but it is the most important instrument of collective welfare and benevolence. This truth was realized and practised for the uplift of people in modern times. The merit of compassion found in Buddhist philosophy was applied in matters of public life and interest and given specific significance. The Unitad Nations Organisation has held as one of its noble aims as 'never to resort to war in solving the problems of mankind'. Having seen two world wars with its disastrous consequences and innumerable loss of life the leaders of the world decided not to wage war under any circumstance. During last four decades with the help of United Nations Organisation such a war has been averted and strained relations among nations have been eased. This is the most significant achievement in internation relations in modern times.

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The ideals of Sarvodaya, Loksangrhna and collective welfare have influenced various institutions and society at large. In modern India the virtue of compassion, the ideal of Jeevan Mukta and concept of collective liberation have gained recognition in public work and welfare activities. This may not be perceived concretely but it can be seen in the aims adopted by thinkers and leaders working for national interest. Kedarnathji writes in his book Vivek ane Sadhana' that “The hope, desire and inclinations for which human being forgets his humanity is likely to harm all that is worth in human being. Men should recognise humanistic spirit and he should cultivate control, carefulness, patience and should endeavour for clear and safe way with egolessness and discrimination in all the instances of duty, activity, joy, interest, desire, will, feeling and repuration. He should not forget humanity, Human action and human religion are to be constantly remembered. The power of the universe has passed through God and from God it has reached human personality. This charitable attitude of mankind has become pure and it is enriched by human virtues. It is to be offered for future welfare of mankind. This is the gist of all religions. This is the climax of devotion and philosophy."?
In Mahabharata, “Shyenakpotokhyan' the king Aushinor Shivi expresses his compassion and wills the welfare of all organisms and whole mankind. It is expressed in the following verse,
___ न त्वह कमिये राज्य न स्वर्ग' नापुनर्भवम् ।
प्राणिनां दुःखतप्तानां कामये दुःख नाशनम् ॥ I do not desire kingdom, heaven or liberation. I desire the destruction of suffering through which animals and other organisms are passing through and tortured.'8
In Shrimad Bhagavata Rantidev says as follows, 7 ETHÈSE" fanitaria परामष्टद्धियुनक्तामपुर्भव'वा । आतिप्रवद्येऽखिलदेहभाजामन्त: स्थिते थेन भवन्ति अदु:खा ॥ I do desire supreme state and liberation from eight types of suffering. I do not desire liberation but I desire that I should undertake their suffering so that they are free from pain."9
In Markendeya Purana King Vipaschita says, न स्वर्ग ब्रह्मलोक वा तत . सुख प्राप्यते नरः । यदात जन्तुनिर्वाण दानात्यमिति मे मतिः।।
The happiness which one attains by removing the suffering of animals is not possible to attain even in hearen. It cannot be attained even in Brahmloka.'10
In ancient value of compassion can be observed as being materialised in modern public life to a great extent. As I said earlier there are three

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main types of liberation conceived in Indian tradition such as those of Jeevan Mukta, identity with thc Avsolute and utter devotion to the Supreme personal God. They have equal status and they are being substantaiated in writings of modern thinkers and saints. The seeker of liberation is satisfied by any one path of liberation and it is not possible to negate any one path as it may lead the aspirant to the destined goal. The aim of welfare, liberation of total mankind can be seen to be taking shape during last one hundred years and more. Modern India can be seen to have been committed to the aim of social welfare, Sarvodaya and Lok Sangraha as related with the whole mankind. They may be seen in the current trends of public life and let us expect that these aims are realized gradually in times to come.
Notes and References :
1. Rik. 10-191-2. 2. Pūrüslia Sūkta-17. 3. Isha Upanished, 1. 4. Bharatiya Tattvavidyā -- Pandit Sukhlalji@ Maharaja Sayaji Rao Vishva
Vidyalaya, Vadodara-1958. P. 67. According to the view of Pandit Sukhlalji. 'In Mahabharata three views known as those of Sankhya have been noted. According to one view there are twenty four elements. There is second view holding free and infinite Purushas known as "Twenty five elements and there is third view in which distinct from Purusbas there is one Brahman with the result that there are totally twenty six elements. It appeares that in source there may be these three divergent ideas and one the basis of these three ideas the AchaTyas later on developed these three interpretations and sought substan
tion of the Upanishads. 5. Shri Krishna Yajurvediya Shvetashvetara Upanishad : 1.8. 6. Hindu view of Life : Dr. S. Radhakrishnan : Allen & Unwin, London:
19276-1, Jn. 14-28. (N.T.) 8-19, St. John. P. 24. 7. Viveka ane Sadhana'. : Kedarnathji. : Ed. Kishorilal Masbruwala
and Ramanlal Modi : Navjivan Prakashan : Ahemadabad. : 1956. P. 33. 8. Mahabharata : Shyena kapoto Akhyana : a verse in the collected
verse book of Pandit Madan Mohan Malaviya. 9. Shrimad Bhagavata : 9-12-12. 10. Markedeya Purana. : 15-16.
(Lecture delivered as Shri Kasturbhai Lalbhai lecture in L. D. Institute pf Indoloey, Ahmedabad, 1989-90)

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The "Jyotish Yantra' (Astrolabe) at the L. D. Institute.
The study of the instruments and technology to any science is one of the essential steps for understanding its evolution. Instruments which have survied from various periods in the past will provide the most concrete evidence of the corresponding stages in the evolution of the particular science to which they relate. The collection and systematic arrangement of scientific instruments to illustrate the evolution of science and technology in India has not been attempted in any of our museuins. This is largely due to the absence of interest in the preservation of objects of historical value, and partly due to the great decline of the scientific spirit in India which resulted from foreign comination.
Various kinds of mechanical devices are mentioned in our sastras and other early literary works in Indian languages, but few of thein exist today. Only some items associated with historical personages or having some sentimental value have been preserved, at times by persons who had no idea of their value.
Though astronomy is one of the oldest among the sciences, and coupled with astrology one of the most widely cultivated, not many early astronomical instruments are found in India today. The well known collection of such instruments at Jaipur owes its origin to Maharaja Sawai Jai Singh II (1686-1743), the famous astronomer prince who built the astronomical observatories (Jantar Mantar) at Jaipur, Delhi, Banaras and Ujjan, which still survive as historical monuments at these places. He has also written a book about the astrolable (Yantra Raja Rachana) The astrolable appears to have played the most important part in Jai Singh's work. Jai Singh himself tells us that he first constructed, 'according to Mussulman books, instruments of brass. His collection of metal instruments which Kaye found at Jaipur included Arabic and Persian astrolabes dating from the time of Shah Jahan.
In the middle ages the astroable was one of the chief astronomical instruments. The Arbas perfected it at a very early date and it remained one of the principal astrnomical instruments until about the 17th century. The Hindu name for the astrolable is Yantra Raja. The carliest Hindu work on this instrument is by Mahendra Suri, written in A.D. 1370. It was usually of brass and varied in diameter from a couple of inches to several feet.

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The mariner's astrolabe (as used by Columbus) was adapted from that of the astronomers about A.D. 1480. It was used to find the hour during day by the sun and during night by the stars, the length of day time in any season, the longitude of a place in relation to another, the declination and right ascension of stars, and the heights of objects like a minaret. Before they learnt to use the astrolable, sailors always used to keep witnin sight of the shore. Its use for determining the ships position by means. of stellar observations transformed the art of navigation and made worldwide sailing quite practicable.
The astrolabe which the L. D. Institute at Anmedabad has in its collections is a flat brass instrument which was purchased in 1959 from a dealer in Marwar. It is about 28 cm. in diameter and belongs to the type known as astrolabium planisphaerum. It consists of three pieces, held together by a detachable bolt and wedge, at the centre. (a) The base plate, (plate I a) umm or matter (mother-plate), has lines, etc., engraved on both sides. This base plate differs from the 'matter' of other astrolebes in being quite flat without a raisad edge or 'Kuffa' or rim. On its circumference 60 divisions are marked and numbered clockwise, and each is subdivided into six parts. (b) A slightly smaller open-work disc, called ankabut ('spider") or aranea rests on the base-plate. It combines two overlapping circles, one of which is concentric with the matter and the other is eccentric. The former has no graduations on it but carries several pointers on each of which the name of the Nakshatras is inscribed. (See Appendix A) The pointers are the Shuzaya or splinters The eccentric circle has the signs of the zodiac (Raris) (See Appendix A) marked on it. The ankabut comprises, besides these two circles, a straighi strip, the matsyodhara, which forms the diameter of the concentric circle. (c) The sight rule or alidate. a flat straight strip (Plate I b) whose length equals the diameter of the base plate, is fixed on its other side. One of its edges corresponds exactly to the diameter of the main disc. It carries two vertical supports on which a thin straight cylindrical tube is fixed so that the line of sight is exactly above and parallel to the diameter. This is the essential sighting part, and is an advance in design, found only in this instrument, in India. The alidade and the graduated circumference on the back of the astrolabe are the parts of the instrument actually used in making observations. The ankabut the graduated circumference on the back of the astrolable are the parts of the instrument actually used in making observations. The ankabut, the graduated circle on the raised edge (kuffa) of the mater and the 'tablets: from a very efficient calculating machine.
Since the instrument has a single dise; it has evidently been designed for a single latitude. The position of the stereographic projection inscribed

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on the back of the base plate indicates that it has been made for the latitude of 280.
The letters and numbers used for inscribing the names etc., on the instrument were closey examined by Pandit Lakshmanbhai and Dr. Malvnia, and found to contain a mixture of Jain, modern Gujarati and other nonJain) types of characters. From the shapes of there characters it was inferred that the instrument is about 150-200 years old.
Acknowledgements
Acknowledgements for the help and guidance I have received from.
1. Dr. Malvania and his team of research workers and scholar), at the L. D. Institute.,
2. Faculty members of the Dept. of Sanskrit, University of Madras. 3. Faculty members of the Oriental Manuscripts Library, Madras., 4. Dr. (Mrs.) L. Varadarajan for help in obtaining relevant references,
5. Prof. B. Arunachalam for help in preparing the manuscripts and diagrams and for technical terminology,
6. Ms. L. Thulasidoss for typing the manuscript. etc.,
7. Mr. R. S. Gollerkeri (Baroda) for help in obtaining relevant references.
REFERENCES
D. ANVILLE, Eclaircissemens geographiques, 1753, Ant. Geog. de l'Inde,
1755. ABDUR-RAHMAN, B. UMAR AS-SUFI, Kitab At Amal Bil Asturlab
(with English translation) published by Dairatul Madrifal Osmania,
Osmania University, Hyderabad. ASIATIC RESEARCHES, XV, 1825. BAPUDEVA SASTRI, The Manmandera Observatory (Pamphlet), 1865. BERNOULLI, J. Des Pater Joseph Tieffenthalers historisch geographische
Beschreibung von Hindustan, 1785. BURGESS J., Indian Antiquary, 1906, XXXV. CHIMANLAL, The Delhi and Banares observatories (Pamphlet) 1912.

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Encyclopedia Brittanica, Vol. 2 (1969). Encyclopedia of Islām, Vol. 1. GARRETT A. AND CHANDRADHAR GULERI, The Jaipur obser
vatory and its Builder, Allahabad, 1902. GUNTHER, R. T., Astrolabes of the World, Vols. 1 and 2 (1932). GUNTHER, R. T., Early Science in Oxford, Vol. 5. HENDLEY, Hand-book of Jeypore Courts, 1186. WILLY HARTNER, The Principle and Use of the Astrolabe (Ch. 57,
in Vol. III of A Survey of Persian Art from Prehistoric Times to the
Present, ed. A. U. Pope and Phyllis Ackerman, O.U.P., 1939) SHANKARBAL BHARATIYA JYOTISH, KRISHNA DIXIT : Trans
lated into English by Harihar Bhatt, 3 Vols. publislied by Gujarat
University, Ahmedabad. SIR J. HOOKER, Him. Journ. 1854.
W. HUNTER, Some Account of the astronomical labours of Jayasinha,
Rajah of Ambhere or Jaynagar. (Asiatic Researches, Bengal. Vol. V,
1799. KAYE, G. R., The Astronomical Observatories of Jai Singh. Calcutta,
1918. KAYE, G, R., Astronomical Instruments in the Delhi Museum, (1921,
Memories of the Archaeological Survey of India, No. 12) KHAREGAT, M. B., Astrolabes, (ed.) D. D. Kapadia (1950), KHAREGAT, M. B., Khareghat Memorial Volume II-Astrolabes (1950) LANGSTROM, B. Quest for India (1964). Lettres edifiantes et curieuses, cerites des Missions etrangeres. Nouvelle
edition, Memoire des Indes. Tome quinzieme. Toulouse, 1810. MUKERJEE, Practical Hindu Astronomy SEVERIN NOTI, S. J., Land and Volk des koniglichen Astronomer
Dschaising II Maharadscha von Dschaipur. Berlin, 1911. RENNELL, Memoir of a map of Hindoostan 3rd Ed. 1793. JOURN. ARCH. SOCY. Delhi. 1853.
GARCIN DE TASSY, Description des inonuments de Delli en 1852.
D'apres le texte Hinduoustani de Saiyid Ahmed Khan. (Journal asiatique. Cinquieme serie. Tome XVI. December 1860).

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J. TOD, Annals and antiquities of Rajasthan, or the Central and Western Rajpoot States of Inbia. (Vol. II, Annals of Amber, or Dhoondar). London, 1832.
J. L. WILLIAMS, Further particulars respecting the observatory at Benares. (Philosophical Transaction of the Royal Society of London. 1799, Part I).
WINTER, H. J. J., Muslim Tradition in Astronomy (Endeavour 1951) SIR R. BARKER, An account of the Brahmins observatory at Benares.
By Sir Robert Berker. In a letter to Sir John Pringle. P.R.S. (Philosophical Transaction of the Royal Society of London, Vol. LXVII, 1777, Part II, No. XXX).
Lala Bholanath: A Handbook of Maharaja Jai Singh's Astronomical Observatory at Delhi (Jantar Mantar, New Delhi).
Yantra Raja Rachana : (author) Sriman Mahadhiraj Jaisimhadeva (1953: Rajasthan Puratatva Mandir, Jaipur).
Appendix A
1. Marici
2. Brahmahrida
3. Pu. Ba. (Purva Bhadrapada)
4, (Capella a Aurigae ?)
(SHEAT ALPHERATS, B
PEGASI)
4. Abhijit affa (WEGA, a LYRAE)
5. P. Pha. (Purva Phalguni) (LIONIS-ZOSMA)
6. Matsyodara (MIRACH, B ANDROMEDAE)
7. Swati
(ARCTURUS, a of BOOTES)
8. Kanya (1)
9. Megha
10. Sinha (f)
11. Karka ()
12. Mithuna (figa)
13. Vrisho(ba) (9)
14.
15. Mesha (4)
16. Meena (7) 17. Ashtamu(ka) 18. Sravana
1 (E PEGASI) (ALTHAYR, a AQUILAE)

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19. Dhana (Dhanus) (497) 20. Vrishika (f297) 21. Tula (2) 22. Magha Hai (REGULUS, a LEONIS) 23. Ardhra (S11E1) (BED ALGUEUZE, a ORIONIS) 24. Rohini tgu (ALDEBARAN, a TAURI) 25. Kumbha (12) 26. Makara (**) 27. Chitra f (AZIMECH, SPICA VIRGINIS, a VIRGINIS) 28. Lu (is it Lubdaka ?) 359F (SIRIUS, a CĀNIS MAJORIS) 29. Sa. Mu. (Samudrapaksha ?) 948ft (DENEB KAITOZ, (i. CETI ?)
.
the instrument
22-11-1975 (L. D. Institute) names made out from itself by Pandit Lakshmanbhai.

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"ANUBHASYA OF SRI VALIABHÄCARYA VIS-A-VIS "THE VED ANT/ "BY V. S. GHATE"
The bhaiya (commentary) of Sri Vallabhääcryn (V.) on the Brahmasütras (B.S.) of Badarayana (A.B.). is known as Anu Bhasya (A. B.) Somehow it has received the same attention as it really deserves at the hands of Vedäntists. To substantiate this thesis it is proposed to give here a critical review of the Dr. V. S. Ghate in his "The Vedanta" as regards the A.B. of V.
In his comparative study of the bhasyas of the five great caryas, viz. Śrt Sankaracarya (S), Śrt Ramanujacarya (R.), Sri Nimbärkäcārya (N.), Sri Madhvacārya (M.) and Sri Vallabhäckrya (V.), Dr. Ghate has given the palm of superiority to N. While doing this he has passed several remarks as regards A.B. which deserve to be reviewed and refuted in the light of a fresh critical study of A.B. Moreover, there are some other remarks passed by him as a result of some misunderstanding of the real purport of B.S. These also deserve to be reviewed and controverted.
While passing all remarks Dr. Ghate declares his ehief object as follows:
"The question before us is one purely of literary criticism and not one of philosophy proper. Here is a literary product before us and here we have so many interpretations of it; and our object is to see which of these if any, has faithfully represented the natural and straightforward meaning of the original, apart from the inherent value of the doctrines propounded by them." From this it becomes clear therefore that Dr. Ghate did not study the five bhasyas from the point of their inherent philosophical values. His aim was purely literary criticism which led him to do grave injustice to the great acaryas.
It should be borne in mind that the extremes like 'purely literary' and 'purely philosophical' are detrimental to the very spirit of the works like B.S. which are primarily philosophical. Here, it is philosophy that counts more than anything else. Again, the five bhasyas were certainly written for philosophical purposes and not as purely literary products as the learned doctor would have us believe.
Here an attempt has been made to present a true and faithful interpretation and evaluation of only some of those parts of A.B. which have been misinterpreted or misrepresented by Dr. Ghate.

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(1) On B.S. I.ii.8 Dr. Ghate remarks2: "In sutra 7, it is interesting to note that the word 'tad-vyapadeśat' lit. 'owing to the mention of that is explained by all meaning 'alpatva (anutva)-vyapadeśāt. i.c. owing to the mention of minuteness' and as stating one of the reasons in favour of the jiva being referred to in the passage in question. Does it not imply an admission, on the part of the sütrakāra, of the minuteness of the jiva, accepted by all except Sankara, according to whom alone the jiva is as omnipresent as the Brahman ?"
The learned doctor here indirectly reads between the lines and makes the sutrakāra commit himself by declaring the 'aṇutva' or minuteness of the jiva. Be it noted that there is no such clear-cut statement so that the above remark can be justified. The sutrakara, as a matter of fact, simply establishes the all-pervasivenss of Brahman by refuting its anutva, likely to be superimposed on its residence in the heart-sky. It is true that the sūtrakāra has elsewhere dwelt upon the aṇutva of jiva. But it is pointless to bring in the discussion of a topic where it is not so expressly or necessarily stated.
There is no denying the fact that all the bhāṣyakāras here unanimously explained the word 'tad-vyapadeśat' as meaning' because of the mention of minuteness'.3
But in his over-enthusiasm to show the aṇutva of jiva, Dr. Ghate has outright disregarded the context; for he has forgotten that the word 'tad-vyapadeśat' presents the argument of the Purvapankṣin (the upholder of the prima facie view). It is totally against the common canons of textual interpretation to foist the prima facie view on that of the Siddhantin. However, important and correct may be a statement, it will totally lose its force and value in 'asthana' or wrong (improper) place, so to say. It may be argued just in the opposite way for establishing the allpervasiveness of jiva, as S. has already done. But that is also out of place here.
(2) On P. 70, Dr. Ghate passes the remark "Sütra 13 (i.e. II.i. 13). is very interesting, since each commentator has own peculiar way of interpreting it."
Further on p. 72, he remarks: 'Aud moreover, the question of the difference or non-difference between bhoktr and bhogya seems to be rather out of place, inspite of the explanation given by Vallabha,' and that 'the sütrakära would naturally oecupy himself with....the relation between Brahman and jiva as cause and effect'.

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Now it should be borne in mind at the outset that these adhikaranas are important to understand the theory of causation according to the B.S. in general and cach bhasyakära in particular.
The sūtrakāra has begun the consideratiou of the relation between the cause, Brahman and its effect, world. This difference continues even though the effect gets absorbed in the cause at the time of dissolution (pralaya). Still it does not contaminate the cause by its peculiar qualities which give it separate cxistence. Here V. proceeds in the same manner to show the untenability of the incongruity in the relation of the bhokty and the bhogya.
To an impartial critic the above remarks of Dr. Ghate do not appear as sully convincing. The question of the difference between blokt; and bhogya arises here in a thoroughly logical way. So it cannot be said to be rather out of place' as Dr. Ghate remarks. As a matter of fact, he has somehow missed the exact point liere, when he says that 'the sūtrakāra would naturally occupy himself with .... the relation between Brahman and jiva as cause and cffect. The question that arises in a very natural way is the relation betwcen the two objects (things) in the effect which are to be regarded as different even after their absorption in their one single cause. Hence, it cannot be said that the way in which R. explains this sūtra is the most natural, and the question referred to is also quitc in place here.' Is iliis would liave been the purport, then V., who is in a way an antagonist or S. and who accepts the enjoyment of Lila or Krida by the Lord as done by R. to some extent would readily have explained this sutra along those lines. But it is really not proper to think of the enjoyership (bhoktstva) of Brahman in the same way as R. tries to establish it. It is not the question of enjoyership that arises due to the sa-sariratva (the state of being embodied) because it is out of place here. Again the relation between Brahman and jiva is shown in the first adhyāya and also in the third pāda of the second adhyāya. So in all probability the question of the continuance of difference between bhoktr and bhogya cven after their absorption in the same cause is quite proper here and also most natural in sequence.
(3) On B.S. II. iii. 18 (Iño' ta cva) Dr. Ghate wrongly remarks : 'V.... interprets the sūtra (18) as stating the prima facie view. The correct interpretation of A.B. on it shows that . refutes the view of the Māyāvādin.
Similarly, it is not reasonable to remark : 'this interpretation of the sūtra is far-fetched,'5 For if the views of R. and N. be acceptable, since

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the word 'Iñah' can mean only one wlio knows,' then V.'s explanation is equally acceptable and natural. of course, his resutation of the Māyāvādin here is out of place. But the same is the case with other Bhāṣyakāras who come after S.
(4) Sūtra II. iv. 13 is not an independent adhikarana according to V. Still Dr. Ghate has wrongly remarked, 6 "sūtra 13,.... forms an independent adhi. according to all commentators without execption."
Similarly sūtra II. iv. 14 is not almost obscurc and far from satisfactory.7 For V. state that the Vāk (speech) etc. function under the supervision of their respective superintending deities like Agni and others, whio, according to Sruti, enter them and assume their forms. He quotes the Bhagavata (LI. X. 8) in support. All bhäsyakāras agree as regards the purport of this adhi.
(5) The remarks of Dr. Ghate on B.S. III. ii. 38 and his rather long discussion show that he is somewhat perplexed to find N. not coming upto the mark as he follows R. So he has to declare,".... this way of interpretation as given by Bhāskara (B.) to be better." Then he remarks that V. also follows B. with slight difference. Now as the bhāşyas of B. and V. stand, the view of Dr. Ghate is untena ble. As Puruşottamaja points out the difference betwcen the views of these ācāryas, it becomes clear that V. does not follow B. On the contrary, he criticises B.'s view. According to B. this dream-world is the creation of the jiva and not the Lord because (both) pleasure and pain are found there. Therefore, it is only due to the perception of the object that is remembered, and so it is created by the jiva. As against this v. specifically states that the Lord creates the dream-world in order to delude the jivas, so it is not real.
(6) It is true that the interpretation of the adhi, comprising of B. S. III. ii. 11-21 is full of difficulties as Dr. Ghate states, 10 Still it is to be examined whether it is next to impossible to decide which of the interpretations is more natural then the rest.'
In the light of the interpretations given by various bhäşakāras, it can be concluded tliat R., N. and M. are unanimous as regards the meaning of the word 'sthāna' in B.S. III. ii. 11 and their purport is similar in general. According to the 'sthāna' denotes the states, viz. waking, dream and deep-sleep, of jiva. Dr. P. M. Modi'l reiterates this when he says. "Therefore, sthāna in this sūtra means the states of jägarita, svapna and suşupti."
But ś. and V. do not admit this meaning of sthāna. The two views of unknown Vedic ācāryas, quoted and refuted by V., show that the view

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accepted by S. was generally in vogue. V. has refuted it twice; once at the hands of the Ekadesin and liimself.
Though the meaning of 'sthāna' as 'state' is obviously accepted, the meaning, given by S. and V., is not at all unsatisfactory. So the contention of Prof. R. D. Karmarkar,12.... it seems probable that R. and Keśava have laid their finger on the right point...." is not tenable On the contrary, the meaning of ś. and V. is nearer to the purport, because ‘ubhayalingatva' or being possessed with two-fold attributes is more directly connected with the sthāpas or adjuncts with which the Para i.e. supreme soul becomes connected. So it is not the question here whether the Para can be called 'ubhayalinga' due to His connection with the different states. If such would have been the case, then the words “rūpavat' and 'arūpavat' ought to have been regarded as understood. Dr. P. M. Modi13 has actually been led to such a conclusion and Dr. S. K. Belvalkar14 has referred to it in passing. Of course, he has failed to appreciate the view of V. in its true light.
True that the word 'arūpavat' is not far to seek as it occurs in B. S. III. ii. 14. But ‘apakarșa' or reverse stretching of a word in sūtra is rarely accepted in B.S. Again however important the word farūpavat' may be because of its similarity with the discussion of puruşavidha and apurusavidha found in Yaskaś Nirukta, 15 it is not proper to foist those ideas on the sūtrakāra by petitioprincipil. Once this is understood in its true light, there does not arise any doubt as regards the interpretation of this part.
(7) Dr. Ghate is absolutely wrong when he says that 'according to V. all these sutras (B.S. II. ij. 11-21) from one adhikarana.' Because it becomes clear from the text of A. B. as it stands that according to V. there are three adhikaraṇas comprising of sütras 11-13, 14-18 & 19-22.17
(8) In B.S. III. ii. 27 Dr. Ghatel8 has favoured N. Whereas Dr. Belvalkar 19 sides with S. by showing tliat the sūtrakāra may have been content to allow the matter to be adjudicated at the court of Sakşātkāra. Prof. Karmarkar20 gives the palm of superiority to Kesava. Dr. Thibaut21 though usually favouring R., has remarked, "whichever commentator we follow, we greatly miss coherence and strictness of reasoning.”
This sūtra is very important. It establishes the two sold character of Brahman and not two kinds of Brahman, viz. Saguņa or apara and nirgune or para as S. would have it. It is shown on the authority of śruti, that Brahman possesses all contradictory qualities without giving rise to any inconsistency 22

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In the light of the comparison of various bhäsyas it becomes clear that the interpretation of V. is possessed of all the qualities that Dr. Thibaut has missed in those of others. For V. has not ignored any important word in these sütras as S. and R. have done. The meanings of several words like 'karamapi' and 'abhyasat' in B.S. III. ii. 25 and 'atah" in B.S. III. ii. 26, given by V., are quite coherent in the context. So it would be quite proper to say that the A.P. is precise, consistent and reasonable.
(9) From the comparison of the several interpretations of B.S. III. . 11-30 Dr. Ghate comes to some conclusions23 which deserve to be reviewed in this connection.
(a) He says that there is not the least reference to the maya, It is true that the sutrakara uses the word 'maya' only once.24 But there S. has not tried in the least to bring out his doctrine of maya. So it is pointless to criticise him on this score.
(b) His another conclusion is that the sutrakara's attempt to reconcile passages of a radically opposite character, regarding the nature of the Brahman and its relation to the jiva and the non-sentient matter, has not led to any decisive result. 25 This is not admissible because the sutrakāra definitely says that the Brahman is possessed of twofold character. Except S. all äcāryas come to this conclusion.
(c) His third conclusion is that 'If however we want to see some delinite system in the sutras, the most probable one, as far as these sutras go, would be the doctrine of Bhedabheda, which sees both bheda and abheda, without involving any third principle to reconcile.'20 This is a partial truch. For V. also has said that difference and non-difference do exist in the case of Brabman. As the word 'abhayavyapadela' in B.S. 11. ii. 27 implies, the sûtrakära is more interested in establishing the twofold character of Brahman. The examples do not go against this as Dr. Ghate thinks. But, on the contrary, they support it. The relation between 'ahi and 'kundala' and 'prakasa and its 'Hiraya" does establish the bheda and abheda. But, be it remembered that any example cannot be applied on all the fours in this Sastra. So the sütrakara has resorted to the very significant method of using the affix 'vat' in such crucial cases. Though the bheda and abheda are contradictory, they can he asserted of Brahman because its very nature is such.27
The use of the particle 'Va' in B.S. III. ii. 28 & 29, does not militate against the above conclusion as Dr. Ghate contends. As a matter of fact the sutrakära wants to bring home his doctrine that Brahman is possessed

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of twofold character even though they appear contradictory. There is no doubt as to how they can reside in the same Brahman for the followers of the vedes.
(10) Dr. Gliate remarks that the third päda of the third adhyāya 28 is not of importance from the stand-point adopted by him. Of course, Dr. Modi29 specifically points out that the most important portion of the entire Brahimasutra is Pāda 3 of Adhyāya 1I1.' The question of the uniformity of upāsanäs was really very important and deserved to be settled. The topic of the combination or otherwise of guņas at the time of meditation was crucial. This problem has both theoretical and practical importance. A.B. has shown this quite clearly.
(11) Dr. Ghate30 shows some drawbacks in the interpretation of B.S. III. iy. 51 by S. and R. and adds : "To me, this (N.'s) appears to be the most natural and straightforward way of construing the sutra not open to any of the objections suggested above....'He cites thc cxample of M. in support.
As a matter of fact, it is not so easy to decide as to which of the interpretations is the most natural one. So the palm of superiority extended to N. by Dr. Ghate betrays nothing but his partiality for N. It is equally possible to raise objcctions against the interpretation of N. also.
The detailed study of the bhäşyas shows that the whole context, shown by Vitthleśa31 in the portion of A.B. under consideration, is cqually acceptable. The word 'muktiphala' is interpreted in its true scuse in A.B. only. Tlic meaning of this sūtra according to A.B. is: 'Thus there is uncertainty as regards the fruit liberation (nuktiphala, which is in the form of the enjoyment of the bliss of bhajana). Because of the decision (arrived at on the basis of the repeated mention of non-return in the Śruti) his state is mukti.”
(12) Dr. Ghatc32 remarks in the beginning of B.S. IV. I that V. proposcs another explanation of this adhikarana (IV. i. 1), because he wants to show that this chapter is on phala and should refer to phala only and not skidhana. "This explanation is no doubt not satisfactory; and, besides, the word 'avrtti' has to be repeated twice."
It is obvious that the discussion of sādhana is rather strange, if not absolutely irrelevant, in the clapter on phala. Truc that the sadhanas have already been dwelt upon in just the preceding two long pädas. Still each of the bhäşyakäras has tried to show its consistency. A.B. has given

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two cxplanations for this purpose. The first sentence of A.B.33 means, "Though this chapter deals with phala, there is the mention of such jeans like śravaņa, in order to show that it is internal (antaranga) means". Thea Vitthalesa justifies the inclusion of means in this pāda by saying that even the indirect knowledge of Ātman is as good as an avāntara (subordinate) phala. In the path of bhakti this avāntara phala in the form of indirect knowledge is indeed included in the phala itself, because it is sajātiya (of the same genus) as the parama (highest) phala.
To justify the second interpretation, Viļthaleśa says that the inconsistency of the discussion of means in the chapter on pliala still arises because the word 'drastavyah' (is to be visualised) may be construed afterwards, i.e. last in order after śrotavyal, etc. on the maxim that the ārtliakrama (the sequence of meaning) is more powerful than that of śabda. In that explanation, it is found that karma, jñāna and blakti are meant for a lina (low), a madlıyama (middle order) and an uttama (best) (aspirant) respectively, for the accomplishment of the goal either directly or indirectly. Their characteristics being established in the third adhyāya, the present one deals with the fruits of those paths. Here, first of all, the fruits of Karma is described because it is to be followed as the means for jñāna and bhakti which are the uttama and the atyuttaina respectively. It is not to be performed independently. Its fruit is asakrt āvịtti (more tlian once repetition). The word asakņt is to be construed with both āvịtti and upadeśāt.
This proves beyond doubt that the remarks of Dr. Ghate are not satisfactory and also baseless. Even a casual reading of A.B. on this adhikarana shows clearly that the word "avrtti' has not at all been repeated twice. It is the word 'asakrt which has been construcd with both āvịtti and upadesat, as shown above.
(13) Dr. Ghate remarks34 that the word 'upagama' in B.S. IV. i. 3 more usually means 'attending upon', 'adoring', 'contemptation than 'entering into' or 'bcing one with'. But A.B.35 makes it very clear that both these meanings, usual and unusual, are by the bhāşvakāras,36
(14) In B.S. IV. i. 12 there are two readings, viz. 'prāyaṇa' and "prayāņa'. Their respective meaning is ‘mokşa' and 'deparature or death."
Ś. accepts 'prāyaṇa' and explains it as 'departure or death. Hence Dr. Ghate37 has been led to conclude that 'but this meaning (mokşa) of the word 'prāyaṇa' is without doubt unusal.' Further, he remarks : 'V's explanation is quite fantastic and sectarian in character, referring to two kinds of devotees......

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It becomes evident from A.B. that Vitthaleša relies on the Bh, for the meaning of the word 'prayana' used here. It is sectarian in so far as it solely depends upon the Bha. But it is not in the least fantastic, when it is said that the word 'priyapa' denotes that the Lord Himself is the supreme and transcendental fruit fit to be attained as the purusartha. Purusottamajt explains the word etymologically as the best goal i.e. fauit Yogt Gopeśvarajt further explains this as 'the best transcendental (other-worldly) object to be attained through the cultivation of the feeling that everything is the soul."41
(15) Dr. Ghate has taken note of the peculiar way in which the sütrakra employs such negative words as avibhaga' (B.S. IV. iv. 4), "ananyatva' (B.S. II. i. 14), etc. But it is far form convincing to say that "The sutrakāra was either not prepared to specify the idea too strictly."42
There is no definite criterion for specification and strictness of idea so far as the philosophical works like the B.S. are concerned. The sütrakāra has begun with the idea of concretising the vague concepts or ideas and giving the garb of proper expression to those which were beyond the reach of speech. In doing this, he would have kept before him perfec tion and specific assertion of the highest truth. He would have adopted such a method, as found here, for reconciling the mutually contradictory ideas. Dr. Ghate seems to have lost sight of such negative famous upanişadic passage as 'neti neti."43
These are some of the glaring examples which deserve notice for the correct appreciation of the A.B. of V. It becomes quite clear from the above discussion that A.B. is also equally important as the bhayas of other acaryas and there is no reason why undue criticism should be levelled against it. With due deference to the learned doctor, an attempt has been mede in this research paper to review and refute some of his statements. Without even the slightest tinge of malice or ill-feeling to the great Vedäntist, the results of a fresh critical study of A.B. have been put before the oriental scholars in an honest and humble way.
If should be added in the end, to the credit of Dr. Ghate, that he has praised V. at some places.44 But such cases are rare. On the whole, he has criticised the interpretations of V. and labelled them as fantastic, sectarian and far from satisfactory. The foregoing review proves for cartain that such is not the case and Dr. Ghate passed his remarks with some prejudice. If this attempt serves as an eye-opener for the Vedantists and if A.B. be studied in its true perspective and appreciated properly. I will consider my effort amply rewarded.

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I. cf. V.S., p. 50
2. Ibid., p. 57 3. cf. (1) S.B. (2) B.B. (3) R.B. (4) N.B.
4. V.S., p-85
5. Ibid. p-85
(5) A.B. Vrihyadi-tulyatväcca. (p. 56
(6) V.B. alpatva-śrutely.
=
32
Antyastva-vyapadesat, (p. 67)
Sva-Sabdena ca vyapadeśādaṇtyän. (p. 39) Tad-vyapadeśaḥ, alpatva-vyapadeśaḥ. (p. 342) Alpatva-vyapadest. (p. 178)
REFERENCES
6. Ibid. p-103
7. Ibid. p-104
8. Ibid. pp-111-112
9. cf. B.P. p-876 Tatheśvarena jiva-vyamohanadyartham svapnast! kriyate iti na tasyal satyatvamityarthab.
Kesavak smirin.
-
10. V.S., p-113
11. cf. A critique of the Brahmasutras, Vol. I, p-3
12. cf. Comparison of the bhasyas of Sankara, Ramanuja, Vallabha:
13. Ibid. Vol. I, p-4
14. cf. Vedanta Philosophy, Part I, pp-165-166 (1929)
15. cf. Yäska's Nirukta, Vol. I, Ch. VII, pp-102. 103, Edited by V.
Rajawade.
16. Ibid. p-117
17. cf. A.B., pp-189-190, 191-194, 194-195.
18. Ibid. pp-120, 121 & 123.
25. of. cit. p. 123 26. Ibid. p. 123
19. Ibid. p-167
20. Ibid.
21. cf, S.B.E. Vol. XXXIV, The Vedanta sutras with the commentary Sankaracarya, (Part-1), translated by George Thibautit, Intro. p. X 22. cf. A.B., p. 198 'Vedadeva brahmasvarupajñānam........ brah tübhayarüpam....ubhayarüpena nirgupatvenänantagunatvena sarv iruddhadharmena rüpena vyapadeśat....atab sarvaviruddhadharm Amasrayo bhagavan."
3. of, cit. pp. 122-123
4. cf, B.S. III. ii. 3 Maуämätrar tu Kärtsnyenänabhivyaktasvarüpatv

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33
27. cf, A.B. I. i. 3 (p. 15), 14 (p. 19);
I. ij. 22 (p. 66), 24 (p. 68), 32 (p. 73); I. ii. 15 (p. 81), 16 (p. 82), 21 (p. 85); II. i. 27 + 28 (p. 127); III. ii. 18 (p. 194), 21 (p. 195), 27 (p. 198);
III. ji. 19 (p. 224), 25 (p. 229). 28. Ibid. p. 127 29. Ibid. Vol. I, Iutro. pp. XIII-XV. 30. Ibid. p. 131. 31. cf. A.B. p. 300 32. op. cit. p. 133 33. Ibid. p. 302 34. op. cit. p. 133 35. Ibid. p. 306 36. cf. B.P. (p. 14) -
'.... ātmatvenaiva bhagavantamupäsate......ātmānam säkşātkaroti. Tatah prārabdhasa māptau brahmanyeva pravișto bhavatiti mukhyam jñāninah plialamupagacchantityanenoktam........ prakrtam brahma ātmā svātmā iti evamprakāreņa upagacchantyanubhavanti. Tatkratunyāyena tatpräpnuvanti...... And cf. Ras; (p. 14) - ‘upagacchantityasyopāsate pravišantityarthadvayam. Yadvā. Upāsate nāma pravišantityarthah....jñānina upa samipe sthitvā yathāyogyam kurvanti (p. 15) nāna Jehāpagame, tatraiva pravişta bhavanti yathayogyam sattām kurvantityarthah. (p. 18) upa samipe eveti bhäsyärtho noktalı sa Ucyate. Jñänena svarūpasthitya västavikāņavah mahattvärtliamupa samipaeva gacchanti, yato'kşarātmake svamahadrūpe
vibhūtyātmake pratimădāveva praviştā bhavanti. 37. Ibid. p. 135 38. cf. XI. xi. 48 - 'prāyaṇam hi satänaham.' 39. cf, A.B. p. 310 40. cf. Bhāşyaprakasa, p. 38 - "Prakrstamayanam prāyaṇamiti yogáttā
dşsam phalamucyate'. 41. cf. Raśmi, p. 38 - 'Ayanam prāpyam prakrstam paramam päralau
kikam sarvātmabhāvalabhyam." 42. Ibid. p. 150 43. cf, Br, up. III. ix. 26, IV, ii. 4, IV, Y, 15. .
.

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44. Ibid. p. 74 (B.S. II. i. 14), p. 89 (B.S. II, iii. 29), p. 101
(B.S. 11. iv. 1), pp. 148 & 164 (B.S. IV. iii-16).
ABBREVATIONS :
A.B. = Anubhāsyam Adhi. = Adhikaraņa B. = Sri Bhaskarācārya B.B. = Bhāskarabhāşyam Bhā. = Srimadbhāgavatam. B.P. = Bhāşyaprakasa Br. Up. = Brhadāranyakopanişad B.S. = Brahmasūtras M. = Sri Madhaväcărya M.B. = Madhavabhāşyam N. = Sri Nimbārkācārya N.B. - Nimbärkabhāsyam R. = Sri Ramānujācārya R.B. = Śribhāsyam Raš. = Rasmi Ś.B. = Sankarabhāşyam Ś. = Sri Sankarācārya V. = Sri Vallabhācārya V.B. = Vijñānabhikṣubhāsyam V.S. = The Vedānta by V.S, Ghate
BIBLIOGRAPHY
1. Anubhāsya of Vallabhacharya, edited with a new comment
Balabodhini, by Pandit Shridhar Tryambak Pathak, Part 1
First Edition, 1921. 2. Brahmasutra with a commentary by Bhaskarāchārya-Edited by
Vindhyeshvari Prasad Dvivedin, 1930. 3. Brahmasūtra-śārkarabhāsyam, Third Edition, 1948, Edi
Narayan Ram Acharya. 4. Comparison of the Bhāşyas of Sankara, Rāmānuja, Vallal
Keśavakāśmirin by R.D. Karmarkar. 5. (A) critique of the Brahmasūtras, Vol. I, (1943), by Dr. P. M 6. Śribhāsyam of Sri Ramānujācārya, Part II Edited by Prin
Karmarkar, (with Text, Eng. Trans. & Notes).

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7. Srimadbrahmasūtrabhāșyam of Sri Anandatirtha (Madhyācārya) with
Tattvadipika by Śrï Trivikramapanditācārya. (Ist Edı)., 1967). 8. Srimadaņubhāsyam of Sri Vallabhācārya with the Comm. Bhāşya
prakāśa by Sri Puruşottamaji, 1905. (Ch. III. pp. 814-1253). 9. Srimad brahmasūtrāņubhāşyam of śrı Vallabhācārya with Bhāşya
prakāśa of Sri Puruşotta maji and Rasmi of Sri Gopeśvaraji (I11. 2.-(1927) & (pp. 73-192) IV. I. ii - (1929)) edited by M. T. Telivala.
(pp. 1-93) 10. (The) Vedanta by V, S. Ghate, Second Edition, 1960. 11. Vedanta-darsana (Dvaitad vaita Siddlänta) (Vedānta-pärijata-saurabha
bhäsya of Sri Nimbārkācārya) withi Hindi Trans. Edited by Sudhir
Gopal Mukhopadhyay, 1930. 12. Vedānta Philosophy, Part I, (Lectures 1-6) by Dr. S. K. Belvalkar,
1929. 13. (The) Vedanta-sütras with the comm. by Sankarācārya, Part I,
translated by George Thibaut, Reprinted, 1962. (S.B.E. Vol. XXXIV) 14. Yaska's Nirukta, Vol. I, Edited by V. K. Rajawade, 1940.
I
trang

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A FORGED AGARVA COPPER-PLATE GRANT OF SAHASRARJUNA (Kärtavirya)
Pravinchandra Parikh*
Bharati Shelat +
A set of copper-plates was discovered in 1935 by shri Mangalbhai Baraiya while digging in the hollow of Galateshvar near Dakor. (Dist. Kaira). Copper-plates were lying in a cauldron. They were purchased by Shri Ramanbhai Somabhai Shah of Agarva from him and were preserved at his place for about forty years. Recently the plates are brought to the B. J. Institute for disciferment through the attempts of the former author of this article and Prof. K. K. Shastri. On the whole the plates are preserved in a good condition. We are very much thankful to Shri Ramanbhai and his family members for allowing us to read and edit the Inscription.
The Copper-plates are two in number each one measuring 26 cms. in length and 20,5 cms. in height. The plates are fastened together by one ring, which is 1.5 cms. in diameter. Total weight of these plates along with the extant ring is about 2 kgs. and 150 grams. The platcs are inscribed on the inner side only. The inscribed portion measures 25 cms. * 19.5 cms.
The record consists of 40 lines, 20 being inscribed on the inner side of each plate. The average number of letters in each line is 29-30 and the average size of the letters is 0.8 x 0.8 cms.
The record is incised in the Nāgari characters of about 9th cent. A. D. It commences with the usual benedictory word Faferi. The Language of the record is Sanskrit. Except for seven benedictive verses at the end, the whole record is in prose throughout. Following are the orthographical peculiarities of individual characters :
1. The doubling of the consonant following or in a conjunt. See "Srärjjuna
(L. 38), Acandrārkkārņnava (L. 15), Parvvaņi (L. 22), dharmmärththu (L. 29), Pārththive (L. 31), dharmmakriyārththi "(L. 34), caraņārththi (L. 38) etc.
* Director, B. J. Institute, Ahmedabad + Reader, B. J. Institute, Almedabad

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2. Letter dh' appears well-developed, though it is not yet joined to the
right-hand vertical; See Obhyudhita (L. 5), Onubodha (L. 10), vasudhā
(L. 27), dharmmā "(L. 29, 32), dharmmādhi0 (L. 36) etc. 3. The cursive loop of the right side attached to the lower end in letter
'blo is joined slightly higher from the lower end; See vibhava (L. 1), Onābhi (L. 4), bhānu (L. 5), jasobh10 (L. 22), bhagavatā (L. 24), bhāy
inah (L. 31) etc. 4. Initial 'i' and 'l' are not joined with the lines on the top; See Odiva
(L. 4), Ovirya (L. 5), Simā (L. 15), Vindhyā (L. 26) ctc. 5. The length of the three vertical lines on the right, in the middle and on
the left sides in letter 'na' is the same. 'All these three vertical lines seem to be straight; Sec OSāreņa (L. 24), nạpäņām (L. 32). Karanam
(L. 36) etc. 6. In letter 'kşal' the middle horizontal liue is cut and made like a chāpa
by cutting it with the vertical line; See Okamkşa (L.), kşitau (L. 4), kşoņio (L. 7), kşiti (L. 15) etc.
At some places the writing is complicated; e.g. Mahipradyaņa (L. 2), ruharo (L, 3), Sadevānupitri-manuşyasyasyarcci "(L. 23), bhumerapüradhamangular (L. 25), gatsacuräjam (L. 34) etc. In a few cases the words are written incorrectly; e.g. 'Vaiso instead of Vamso (L. 2), Sayanā instead of Savana (L. 4). Visvam instead of Viśvam (L. 6), Sila instead of Sila (L. 8). kalmasam instead of kalmaşam (L. 9), Madhyandina in place of madhyandina (L. 17), Okriyosapyaņārthaí in place of Oriyotsarpaņārtham (L. 21), rātmanasya in place oro rātmanal, Narmadaya in place of Narmadāyāb (L. 22), sargrena in place of sargeņa (L. 23), purasarena in place of puralsarena (L. 24), sreşta in place of śreşthah (L. 31), dharmāsetu in place of dharmasetu "(1. 32), dvamsajairainc in place oro dvamšajairanyai (L. 33), sasikara in place of Sasikara etc. At one place the anusvāra is dropped, e.g. parththivendrān (L 31).
Summary of the copper-plate :
in treta yuga, Vibhava sarnyatsara on Monday, the day of Kärttiki (Purnimā), tliere had been the great solar dynasty illuminated by the same, as if nectar, of king Vikrama, beyond seven seas (L. 1-3). There had been king Kytavirya whose flag shining by the enmity of Indra's valour, whose sole dwelling is born entity and valour, protector of the world, like Vishnu by sleeping in occan, like Brahmā risen from the Naval lotus of vishnu (L. 4-7). From him borne king Sahasrārjuna, who was the beauty of the

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whole universe and the lamp of the lineage. That Sahasrārjuna, whose valour spreading in Treta age like Krsna's shila and Bala, who avoids sins and whose pious name is bright, addresses Rājasāmanta, Bhogika, Saulkika, Rastriya, Mahattara, Adhikarika ctc. 'You all are informed that village Upalaheda in the Upalalıcdika Visaya, in the north being Bherunți grāma and the boundary of Cacãi Blatārikā, in the south boundaries of Dahisara and Ankulācha grāmas, in the west Agaravāda gräma and the boundary Thodāsara and in the north Vāmäu(sa)ra gräma and the boundary of Kosuva lake, tliat village is given as a gift to Ahlāditya Pandita of Vatsa gotra, Srirara of Pārāsara gotra, Nārāyana Upadhyäya of Avasthiya Atri gotra, Somanātha of Kansika gotra and Bhāskara Dikşita of Kaundinya gotra, ali belong to yajurvediya, Vājasaneya and Madhyandina Sakhā, after remembering 18,000 Brāhmaṇas of Upalaheda sthāna, with eight boundries and all taxes such as Udranga, Uparikar with all donations, until the existance of the sun, the moon, the ocean and the earth, for the enjoyment of sons and grand sons, for performing of five mahāyajdas and expenses for bali, caru, vaishvadeva etc., for the increase of religious merit and glory of his parents and himself (L. 8-22).
The donation was made with the rite of the libation of water after taking bath at Shukla Tirtha in river Narmada on the sacred occasion of a lunar eclipse on Monday, the Purnima of the month Kärttika (L. 22-23).
The grant was made on Monday, the 15th day of the bright half of Kārttika, Vibhava Samvatsara, Treta yuga.
At the end the donor appeals to future kings for sanctioning and maintaining this grant. Seven verses ascribed to Vyāsa are quoted for indicating the religious merit of making and maintaining a grant of land and the religious demerit according to those who confiscate it (L. 26-36).
The royal order was executed by Pandit Vikrama Sejval of Mülasthana. The grant terminates with the autograph of king Sahasrärjuna (L. 36-38).
COMMETS
Literally, the record belongs to 'king Sahasrärjuna of Treta yuga. He is identified with king Kārtavirya Arjuna, known as Sahasrabāhu Arjuna and Sahasrärjuna, son of Kệtavirya of the Haihaya branch of Yadavas of the proto historic period. Haihaya kings were ruling in Madhya Pradesh at this time. Sahasrārjuna conquered Anupa deśa and Mahismati city and made Mahiśmati his capital. He performed many yajnas and conquered the whole Uttarāpatha. Poet Kalidas referred to the abundant power of Sahasrarjuna in the sixth canto of Raghuvamsa.2

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108342
As for the localities mentioned in the present grant, Upalaheda is identified with modern Upalet of Thasara Taluka, Dist., Kaira. Agaraväḍa and Thoḍāsara are identified with Agarva and Thasara of the same Taluka and District. Ankulacha and Vasaura can be identified with modern Aklachha and vaso of the same Taluka and District. Kosuva Pond is identified with modern Kosam. Dahisara may be identified with Desar of Savali Taluka, Baroda District. We have not been able to identity Bherunți and cacai Bhatarika. The latter may be identified with the temple of cancãi Mātā, But this temple is, at present, in Malataj (Dist, Kaira which is very far from Upalet. There may have been some other Cancãi Mata temple to the east of Upalet.
The administrative officers mentioned in this inscription also appear in the records of Gurjaras of Nandipuri-Bharukaccha.
Palaeographically, the record belongs to the middle of the 9th cent. A. D. The details regarding the date are incomplete. There is no mention of an era or a year. The record only mentions Monday, Karttiki (Pūrṇima), Vibhava samvatsara in Treta yuga and lunar eclipse. Vibhava Samvatsara occurs in V. S. 905 (A. D. 848) according to the system of real Jovian year. The tithi well fits in with the week-day according to V. S. 906 (A. D. 849). On that day there also occurred a lunar eclipse. In V. S. 906 Vibhava Samvatsara ended and the next one Sukla began. It seems that like the system of expired years, the system of expired samvatsaras would have been in vogue in those days. The date of the grant corresponds to 4th November, 849 A. D.4
The plates are considered to be forged ones on historical and chronological grounds. Some discrepancies may be stated as follows:
1. Palacographically the record belongs to the middle of the 9th cent. A. D., while the donor referred to here in the record is Sahasrarjuna of Trata yuga of protohistorical period. The composer might have chosen the name of the king of protohistorical period as the donor; so that no one would be able to verity it. But this fabrication that he created can be made out easily. We find, in the records, many examples of mentioning the names of kings who had been reigning twothree hundred years ago, as the donors. In fact, we neighter have come accross any tradition of carving the copperplate inscriptions during the period of proto-history, nor have we got any authentic records of the end of the second millennium B. C.5

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2. lu the record, the mentioned date does not contain the full details.
Only the Treta yuga, Vibhava Samvatsara, Kārttiki, Somaväsara and a lunar eclipse have been mentioned. There is no mention of an era or the year. The person who made a draft seems to have deliberately dropped to mention the full details of the date in the record.
If this reeord would belong to king Sahasrärjuna of Treta yuga as mentioned in it, it would be a unique evidence as no inscribed evidence has been found so far and it would be an importaut link to relate Harappan script on one side and Brāhmi script on the other. But in fact, these copper-plater are iuscribed in the Nagari script of earlier times prevalent in Gujarat in the 9th cent. A. D. Therefore, it does not have any special importance except the addition of one more forged copperplate.
It is to be noted here that the Brāhmaṇas of various gotras may have created the grant for their own benifit. Thus the grant is proved to be forged one.
TEXT
Plate I
१. । स्वस्ति आचन्द्रार्कसंक्ष ॥ त्रेतायुगे विभव संवत्सरे कार्तिक्यां सामे । आस्ते सप्तस२. मुद्रमुद्रितमहीप्रद्यु(?)ग(१)मदविक्रमक्षोणीपालजससुधाधवलित श्री सूर्यवंसो(शो) ३. महान् यत्राखंडलवीर्यवैरविलसहोद डकं रूहरो(१) जातसत्त्वपराक्रमकवसति ४. लो(लो)कोनुपाला(लं) क्षितौ तस्मिन् समुद्रस(श)यनादिव पद्मनाभः श्रीनाथनाभिनलि५. नादिव पद्मसद्मा श्रीकृतवीर्य इति भानुरिवोदयाद्रेरभ्युधि तकुलसरः ६. कमलायमानः ततः सदर्थिप्रतिपादतुर्द्धि विस्व (श्व)भरमंडलमंडनाय व(ब)भूव भूपा-- ७. लकुलप्रदीपः क्षोणीपति श्रीनृप सहस्त्रार्जुनपराक्रमस्य तस्य' प्रसरे यु८. गस्य कृष्णस्य सी(शी)लबलतुल्यतरे ततो[s]भूत श्री सहस्रार्जुन भूभृत(त्) वृदव दो ९. यः कल्मसं(ष) हरति कीर्तितपुण्यनामा सर्वानेव राजसामंतभौगिकसौ(शौ)लिकि(ल्कि)१०. कराष्ट्रग्राममहत्तराधिकारिकादीनि समनुवो(बो)ध्यत्यनु व(व:) संविदितं ऊपल११. हेडीकपत्तिः]नवसतावंत(तः)पाति उपलहेडस्थानकं सा(शा)लानिवेसे(शे) पूर्ध्वतः भे.. १२. रुंटीग्राम चचाइभटारिकासीमा दक्षिणतः दहिसर अंकुलाछा ग्राम.... १३. सीमा पच्चि(वि)मतः आगरवाड ग्राम घो(थो ?)डासश ग्राम सीमा उत(स)रत:
वामा(सा)उर: १४. ग्राम कोसुव सर सीमा अष्टाघाटविसु(शुद्ध सोनंग सोपरिकर सादाय समोपेत: १५. सर्वादान संग्राजास(१)सीमा पर्यतः आचंद्राकर्णिवक्षितिस्थितिसमकालीनपुत्रपौ१६. त्रान्वयभोग्यस्य उपलहेडस्थानविनिय(ग)तः अष्टादस(श)सहस्रब्राह्मणानां1'आ--

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१७. हानयि(यित्वा । यजुर्वेदीय बाजिसनेय म(मा)ध्यंदिनसाक्षानानागोत्रसमुद्भ. १८. वान् * ]वच्छ' 'स्य गोत्रसंताने आला(हुला)दित्य पंडित पारास(श)रंगोत्रसंताने श्रीव
१९. र आवस्थिय अत्रिगोत्रसंताने नारायण उपाय कोसि(शि)कगोत्रसंताने सोमना-- २०. थ जा(ज्ञा)ति(ती)य कोंडिल(न्य)गोत्रसंताने भास्कर दीक्षित तस्मि---
Plate II २१. न सैलोञ्छ व(ब)लिचर(रु)वैस्व(श्व)देवपंचमहायज्ञादिक्रियोस(स)प्य(प्प)गार्थ मातापित्रोरा२२. त्मनस्य + पुन्य(ण्य)ज(य)सो(शो)भिवृद्धये कात्तिक्यां सोमग्रहणपर्वणि नर्मदाय(याः) २३. सु(शुक्लतीर्थं विधिवत्तु स्नात्वा सदेवानुपित्रि(तृ) मनुष्यस्यस्यर्चि उदकादिस(गों)२४. णातिसृष्ट [*]उक्त च सकलधार्म विचार्य पुर[: * ]सरेण भगवता व्यासेन मामेका सुवल्ली२५. मेक' च भूमेरपुर्द्धमंगुलं(म) । हरं नरकमाप्नोति यावदाहृतसंपूर्व(र्वम् ) [*]
षष्टिवर्षसहस्रा२६. णि स (स्वर्गे वसति भूमिदः । आच्छेता(चा) चानुमंता च ताने(न्ये)व नरके वसे
[*] विंध्याटवैस्ततो या२७. सु सु(शु)ककोटरवासिनः[*] कृष्णसर्पा हि जायते भूमिदान हरति ये ॥ बहुभिव
(4)सुधा भु२८. ता गजभिः सगरादिभिः । यस्य यस्य यदा भूमि17 तस्य तस्य तदा फल(लम्)॥
यानीह दता(ता)२९. नि पुरा नरे(र')ā(ट्रैः)दा(दा)नानि धर्माश्थ(2)यस(श)स्कराणि[*] निमोर्मु)क्तमाल्य
प्रतिमानि तानि को ना३०. म साधुः पुनराददीत[|| स्वदत्ता परदत्ता(तां) वा यत्नाद्रक्ष नराधिप । महि(हिं) महिभुजा ३१. खे(श्रे)ष्ट(ष्ठः) दानाच्छेयोनुपालन(नम् ) ॥ सम्बनिता भाविनः (पाधि वे(')द्रा(दान) 118
भूयो भूयो जा(या)चते राम३२. भद्र(दः) । सामान्यो[s * ]यं धर्मा(म)सेतु! " नृपाणां स्वे स्वे काले पालनीयो भवद्भिः )॥
यतोस्मद्वंस(श)जैर (र)३३. ने(न्य); भूमिभोगपतिभिः [*] प्रहतजलतरंगचंचु(च)ल' जीवितमवलोक्य स(श)सि(शि)कर ३४. रुचिरं गत्सचुराजंचीषुभि रस्महायोनुमंतव्यः पालनि(नी)य(यः)सुधर्मक्रियाथिजनबन्धु३५. जनेषु चित रूप विलोलललनानयनबजेषु भक्तिश्विर (रम् ) । स्वरसुतापतिपादयुगमेशा ३६. जनितचित(त्त) अधिरोधिनि यस्य लग्नां घाधिकरण(णा)धिकरस्थितेन पंडित मूलस्था३७. न(न) नति विक्रम सेजवाल इतकेन राजनि(नी)य मातुलि(ली) ना(शा)पितमिति । दिनक३८. रचरणाथिज्ञानरतस्वहस्तो[s *]ये श्री सहस्रार्जुन चक्रवनि(ती) देवस्य पुन्य(ण्य) ३९. भारनवदुग्रा(ग)भिसंयुक्तंस्च(श्च) । नकं संस्थापितमिति । मंगल महाश्रीमतं(तम ) । ४०. पूर्वपश्चित पंचक्रोस(श)मीमा दक्षिणउत्तर सपत(प्त)कोस(श) सीमा निवारितानि......

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Foot-notes 1. F. E. Pargiter, Ancient Indian Historical Traditions, Delhi, 196
151 1., 265 ff. 2. Kalidas, Raghuvamsam, canto VI, verses 38, 43 3. L. D. Swamikannua Pillai, Indian Ephemeris, vol. I, part II,
Reprint, 1982, pp. 98 f. 4. Ibid., p. 101 5. Hariprasad G. Shastri, 'Dwarka ane Bețanā Mahattvanā Abhi
Sārvabbauma Sudhanvānun Tamraphalaka', "Dwarka Sarvasam
(ed. Puslakar Gokani and Sureshbhai Dave, Dwarka, 1973), pp. 6. Saksi (2)
7. Read of 8. Read of
9. Read gar: 10. Read 0017
11. Read Baariai. 12. Read Ostiar.
13. Read aca. 14. Read 037677:
15. Omit 0ezo. 16. is extra according to the meter. 17. Read OH :
18. Oniit danda. 19. Read a :
20. Read यशश्चिराय चिचीमि. 21. Read Oyra.

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EMENDATIONS ESSENTIAL TO THE VEDIC GRAMMAR
OF BHOJADEVA*
N. M. Kansara
The Vedic Grammar of Bhojadeva, the celebrated Bhoja the Great of Dhārä (11th century A.D.) comprises the Eighth Adhyāya of his magnum opus known as the Sarasvati-kanthābharana (Vyakaraña). It consists of about 822 aphorisms in Sanskrit, distributed into four Padas, each having 174, 155, 261 and 232 sūtras, respectively. It is perhaps the oldest extant, and hence the first attempt at presenting a wellknit compact Vedic Grammar in Sanskrit by bringing the Pāņinian tradition upto date. As is well known, the celebrated Pāṇini interspersed his Vedic sütras into the body of his Laukikasūtras in his Astādhyāyi, topicwise locating them mostly at the end of the respective prakarana, irrespective of its being discussed in different pādas and different adhyāyas. Bhojadeva has tried his best to preserve as much of the original wording of the Pāņinian Sūtras as possible. But when the situation demanded, he has not hesitated to bring the topic upto date by altering the wording, by adding to the original, by splitting into two or more, of the Pāṇinian sutras, in a bid to incorporate the Värttiks of Kātyāyana, discussion in the Mahäbhäşya of Patañjali, as also comments in the Kāśikā of VāmanaJayāditya, over and above the Ganapātha and the Phit-Sätras of śāntanava. The process of modifications in the Pāņinian sūtras pertaining to the Vedic Grammar can thus be fruitfully traced to all these wellknown sources of Bhojadeva's Vcdic Grammar. This exercise, at first attempted by Dr. Chintamani, in tracing the sources of Bhojadeva's Vedic Sätras to their originals in the Pāṇinian tradition, further helps us to get over the limitations of the manuscriptal evidence in arriving at the correct text of Bhojadeva's Vedic Grammar.
The Critical Text of the Sarasvati-kanthabharaṇa-vyākaraṇa of Bhojadeva was published by the University of Madras in 1937. And the text along with the HỊdaya-hāriņi Vyakhyā has been published from time to time, in parts, upto the end of the Sixth Adhyāya only. The Mss. for the portion pertaining to the Seventh Adhyaya is preserved in the Adyar
* Paper submitted to the A. 1. 0. C. 35th Session, Hardwar, 1990

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Sanskrit Manuscripts Library, the Director of which institution informed me that they do not have the Ms. pertaining to the Eighth Adhyāya with the commentary. Perhaps the commentator has left the work incomplete. The comparision of the so far published work with commentary and that in the Critical Edition of Dr. T. R. Chintamani, referred to above, shows considerable varianee in readings of the sūtras of the text of the work of Bhojadeva. This holds good for the Eighth Adhyāya, too. On the basis of my comparative study of the work, I have come across occasions on which the scribes of the respective Mss., utilised by Dr. Chintamani for the Critical Text, seem to have committed obvious mistakes in misreading their Ādarśas. And further, certain failings seem to belong to the author of the work, rather than to the scribes of the Mss. concerned. In order to restore the text to its purity and authenticity, I have ventured to suggest here some of the major emendations that are highly essential, leaving the task of revising the whole of the text of the Eighth Adhyaya for future, in the courst of preparing the Gujarati Edition of the work.
1. NĀMLITO MANTRE// VIII. i. 191/
In the sutra "Käspratyayād am amantre liți' (P. II. i. 35) Panini has negated the use of 'am' agama in Lit usage in the case of Mantras. Dr. Chnitamani's reading Mañe', there needs to be emended as Mantre'.
2. SUPYUPASARGAYOH JANASANAKHANAKRMAGAMO VI!'//
VIII. 1.3911
The Paninian Sūtra Janasanakhanakriamagamo vit' (P. III. ii. 67) has been adopted verbatim by Bhojadeva here. But in the Paninian scheme this sutra expects by Anuvștti the words 'Chandasi'. Upasarge' and 'Supi' from the previous sntras, as has been indicated by the Kasika : "Chandasi. upasarec, suprtyanuvartale". Il is, therefore, necessary to cmend the reading of Dr. Chintamani by addind these words, and read the sutra as shown above.
3. BHUTE HANAH KARMANI BRAHMABHRNAVRTTEŞU KVIP/
VIII. i. 35//
Panini has given the sūtras 'Bhûte (P. III. ii. 84), "Karmani hana), (P. III. i. 86) and 'Brahmabhrņavytreşu kvip' (P. UI. ii. 88). Dr. Chnitamaui's reading of Bhojadeva's sülra is Bhūte Tanah kvip'. The previous Sūtras of Bhojadeva do not enjoin Kvip" termination. Hence, in view of Päņinian source, Bhojadeva's sutra necds to be cmended as shown above.

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ŅER-ISŅUC
4. TACCHILA-TADDHARMA-TATSĀDHUKĀRISU
VIII. i. 38//
In the Pāninian scheme there are the sūtras 'Ākvestacchilataddarmatatsadhukārişu' (P. III. ii. 134). 'Alankrīnirakri...sahacara işnuic' (P. III. ii. 136) and "Neś chandasi' (P. III. ii. 137). According to the Kāģikā, the AnuVrtti of Tacchila...' etc., is expected in the last sūtra, which has been adopted by Bhojadeva verbatim, as per the reading of Dr. Chinatamani. But there is no provision for such an Anutriti from the previous sutras of Bhoja leva. The reading, therefore, necds to be cmended as shown above.
5. MUDGALASYĀNUGLICCA// VII. i. 96//
On the Päņinian sūtra 'Indra-vasuņa...mātulācāryāņām anuk' (P. IV. i. 49) the Mahabhäsya gives the Vārttika Mudgalāc chandasi lic ca'. In view of this Dr. Chintamani's reading of the Bhojadeva's sutra 'Mudgavasya nuglic ca' (B. VIII. i. 94) needs to be emended as shown above. Further in view of the Pāṇinian Sūtras viz. Bahvadibhyas ca', 'Bhuvas ca' and 'Indra-varliņa...' (P. IV. i. 45, 47 and 49), the order of Bhojadeva's sutra needs to be changed and it should be put at (B. VIII. i. 97), after 'Sampravibhyo bhuvah" (B. VIII. i. 97), consequently eflecting the change of the serial numbers of the previpus satras 95, 96 and 97 as 94, 95 and 96.
6. TILAN NISPHALĀT PINJO DIT//VIII. i. 10/1
On the Päninian Sūtra Pitr vya-mätula-mātānaha-pitamahah' (P. IV. ii. 36) the Mahabhāsya gives the following two vārtikas, viz., 'Tilan nisphalat pinja-pejau pratyayau vaktu vyau' and Piñjas chandasi dic ca'. Since Bhojadeva's sūtra is based on this värttikas, and since the word 'pinja' is connected with the word "lila', as is evident from the quoted usage
Tilapinjab' as an instance of the application of dit', the mention of the words Tilan nisphalat' is expected here. The reading of Dr. Chintamani, viz Piccho nib' (B. VIII. i. 104), therefore needs to be emended as shown above.
7. SVÄRTHE CHANDASO’KŞARĀŅAM// VIII. i. 137/
On the Paninian Sūtra "Vasol samūheca (P. IV. iv. 140), there is a värttika, viz., 'Akşara-samūlic chandasah svārtha upasamkhyanam'. Bhojadeva's sutra is based on this varttika. Consequently, Dr. Chintamani's reading "Channaso' kşarāņām' needs to be einended as shown above.

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8. ŠANSATĀCCHATIBHYO DINIR VĀ/ VIII. i. 141//
On the Päņinian Sūtra 'Samkhyāyāņ samjñāsamghasütrādhyayanesu (P. V. i. 58) there is a vārttika, viz., 'Sansator dinis chandasi' and 'Vimsateś ceti vaktavyam'. Bhojadeva seems to have included the latter varttika by mentioning the ending 'Sati' in the Sūtra. Although this sūtra belongs to the Vedic usages as is evident from the vārttika, Bhojadeva has by oversight included it in the Fifth Adhyāya as sūtra (B. V. ii. 65), which would restrict it to Laukika lisage only. Since it is not included in this eighth Adhyaya, it should be placed between Bhojadeva's sutras "Tadasya parimānam (B. VIII. i, 141) and 'Saptano'ñ varge (B. VIII. i. 142), giving the number as above and the serial numbers of the subsequent sūtras should be changed accordingly.
9. NAH SAMKHYAYA ASAMKHYĀDER MAT// VIII. i. 148//
Panini has the sūtra 'Nantad asamkhyader mat (P. V. ii. 49). In the scheme of Bhojadeva, the Sūtra is adopted as 'Nah samkhyaya asamkhyadeh' at B. VIII. i. 148 as per the reading of Dr. Chintamani. In view of the Paninian sutra "That ca cchandasi (P. V. ii. 50) and its interpretation by Kašika, viz., Cakärät pakse mad api bhavati/... Mat-Parcamam indriyam asya'pakrāman/', the mention of 'Mat the Agama, is expected here. The reading of the sutra, thus necds to be emended as shown above.
10. PÜRAŅE THAD VĀ// VIII. i. 149//
In view of the Paninian sūtra “That ca cchandasi (P. V. ii. 50) and its interpretation quoted above, the reading "Pūrane thad va paripanthipariparinau paryavasthatari (B. VIII. i. 149) needs to be split into Purane thad va' and the rest as a separate sutra, since the later is evidently based on the Paninian sutra "Chandasi paripanthi-pariparinau paryavasthatari (P. V. ii. 89).
11. ANASOR NAPUMSAKĀT TATPURUSĀT TAJ VÃ|| VIII. i. 169/
The Pāṇinian sūtra in question reads 'Anasantān napussakāc chandasi (P. V. iv. 103). The sutra expects the Anuvrtti of 'tatpuruşat' and 'Tac'. The värttika 'Anasantan napumsakāc chandasi vā-vacanam' on this sutra makes the injunction optional. The reading "Aso napumsakad bhaj vā (B. VIII. i. 168) of Dr. Chintamani is thus highly corrupt and needs to be entended as shown above.

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12. SAMASE 'NAN-PURVE LYAPAH KTVA VA// VIII. i. 68//
Panini has the sūtra 'Ktvä'pi chandasi' (P. VIII. i. 38) in which the words 'Samase 'nañ-pürve' are expected by Anuvṛtti. Hence his sūtra suffers from the defect of Paninian expectancy. Bhojadeva has merely dropped 'Api' and replaced it by 'Va'. It is, therefore, necessary to emend the sutra as shown above.
It should, however, be noted in favour of Bhojadeva that he seems to have incorporated the provision of Lyap' in the case of 'A-samasa' also, in view of the opinion of Kasika which adds 'Va chandasi iti noktam, sarvopadhi-vyabhicarārtham/ tena'samase'pi lab bhavati.../' as in 'Arcya tan devän gatah/
13. UC CA// VIII. ii. 76//
Panini has prescribed 'Bahulam chandasi' (P. VII. i. 103). Here the word 'Rtah' from the previous sūtra 'Rta id dhatoḥ' (P. VII. i. 100) and the word 'Ut' from the previous sutra 'Ud oşthyapurvasya (P. VII. i. 102) are expected by Anuvṛtti. Bhojadeva has adopted (P. VII. i. 100) as B. VIII. ii. 74. However, he has forgotten to incorporate the prescription of P. VII. i. 103 in his scheme. It is, therefore, necessary to add some such sutra as 'Uc ca' after (B. VIII. i. 74) to provide for Ukaradeśa of the Dhatus ending in R, as in 'Mitra-varuņau tuturib/Dure by adhva jaguriḥ/'
14. NA PRATHAMA-DVIVACANE// VIII. ii. 78//
Panini has the sūtra 'prathamayaś ca dvi-vacane bhāṣayan' (P. VII. ii. 88), wherein the word "Yuşmad-asmadol' is expected by Anuvṛtti from the previous sūtra P. VII. ii. 86. This sutra restricts the Akarādeśa for Yuşmad and Asmad in the field of Laukika Sanskrit usage only. Bhojadeva has adopted this preccription in his sūtra Yusmad-asmador at' (B. VIII. ii. 76), and the Paninian restriction about 'Bhāṣāyām' has been adopted in the sutra 'Na prathama-dvivacane' (B. VIII. ii. 75). In view of the fact that the words 'Yuşmad-asmadol' of the (B. VIII. ii. 76) are expected by Anuvṛtti in (B. VIII. ii. 75, the order of these two sūtras, as accepted by Dr. Chintamani, needs to be reversed and the reading 'dvivacanam' should be emended as 'Dvivacane'.
15. SANIMSASANIVĀṀSAM// VIII. ii. 84//
NET PĀVAKĀDĪNĀM// VIII. ii. 85//
Panini has the sutra 'Sanimsasanivamsam' (P. VIII, ii. 69) and on another Paninian sutra 'Na yasayoh' (P. VIII. ii. 45) Katyayana has given the värt

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tika 'Pavakadiñam chandasy upasamklıyānam'. The word 'It' is expected hy Anuvilti in this latter Pāninian sütra from the previous one 'PratyayaSthat kat purvasyäta id zipyasipali' (P. VII. iii. 44). Dr. Clinta mani reads the Bhojadeva's sülra as 'Sanimsasanivämsam-netävakadınäm' (B. VIII. ii. 82). Clearly the scribes have mixed up the two independent sūtras. The reading, therefore, needs to be emended as shown above.
16. TURUSTUSAMYAMIBHYA IT SĀRVADHATUKASYA
VIII. ii. 88//
Panini has the sutra «Turustusamyamah sārvadhatuke' (P. VII. iii. 95), wherein the word 'It is expected by Anuvštti from the previous sutra Bruva it' (P. VII. iii. 92). The Kāśikā informs us about the opinion of the School of Apisali, with reference to this sūtra, viz., Āpisalās turustusamyamah särvadhātukäsuc chandasiti pathanti/ Tatra sarveşam eva chandasi visaye vidhir ayam bhavati/' This is the reason why Bhojadeva has incorporated the P. VII. iii. 95 here. But, in view of the Anuvętti expected in the Paninan sutra, and in view of the lack of the provision for the same here, the expectancy arises. Dr. Chintamani reads "Tukastusamyāınabhya
(B. VIII. q. 85) and 'Sarvadhātukasya' (B. VIII. ii. 86) as two separate independent sutras. This reading, therefore, needs to be einended as shown above.
17. SAMBUDHYADIŞU GUNĀDAYAH PRĀG LITAH // VIII. ii. 94//
NITYAM UR RTAH// VIII. ii. 95/1
Panini has the sutra 'Tasi ca' (P. VII. iii. 109), ou which Kätyāyana has given the vārttika 'Jasadişli chandasi vă vacanam, pran-nau cany upadhayā hrasva (P. VII. iv. 1) ity etasmāt/'. Now, the above Paninian sutra expects the words Sainbuddhau' from (P. VII. iii. 106) and 'Hrasvasya gunah' from (P. VII. iii. 108.) And Panini has the Sūtra 'Nityam chandasi (P. VII. iv. 8) in which the words "Uh' and 'stah' are expected by Anuyrtti from the previous sutra 'Ur ștah' (P. VII. iii. 7). Dr. Chintamani reads Bhojadeva's sutra as Sambudhyādişu guņādayah prāg-ligah nityam arut' (B. VIII. ii. 9). Clearly, the scribe has made the mistake in combining the two indcpendent sūtras, and Dr. Chintamani seems to have accepted the mistake into in his reading. The reading, therefore, needs to be emended as shown above.
18. SASÜVA// VIII. ii. 1071/
ŚLAV ABHYASASY ET// VIII. ii. 108/1
Panini has the stitra 'Sasaveti Nigame' (P. VII. iv. 74) and “Bahulam chandasi' (P. VII. 78). In the latter sūtra the words 'Abhyasasya,' Ślau

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and 'It' are expected by Anuvptti from the previous sutra 'Atra lopo blyäsasya' (P. VII. iv. 58), 'Nijartrayanām gunah slau' (P. VII. iv. 75) and "Bhrñām it' (P. VII. iv. 76), respectively. And Bhojadeva has formulated his Sūtra on the basis of all these elements. Dr. Chintamani reads Bhojadeva's Sätra as "Sasūvaslavabhyasasyet' (B. VIII. ii. 10). Clearly, these two are two independent sutras, and the scribes have combined them due to ignorance of the subject. The reading, therefore, needs to be emended as shown above.
19. NABHASVAD-ANGIRASVAN-MANUSVAD-VRSANVASU- VRSA
NASVAŚ CA// VIII. ii. 121// AYASMAYA-SARKVATĀDAYAH || VIII. ii. 122/1
Panini has the sätra 'Yaci bham' (P. I. iv. 18) on which Kätyāyana las given the Värttikas 'Nabhogiromanusām vatyupasamkhyānam' and “Vrsanvasvasóvayoh'. The Kāśikā has applied the rule and supplied the examples 'Nabhasvat', 'Argirasvat' and 'manusvat' for the first Vārttika, and "Vșşanvasu' and 'Vrşanaśva' for the second one. Then, Panini has another sutra 'Ayasmayadini cchandasi (P. I. iv. 20), on which the Kasika has remarked ‘Kvacid bhayam api bhavati-"sa susţubhā sarkvatā ganena". Obviously, the coalescense-svat+nanu-' as '-svanmanu-' and the ending syllable --sca-' in-Vșaņaśvaścina' dictase that the portion 'Nabhasva... Vrsanasvas cal forms one sutra, and the rest another independent sutra. Dr. Chintamani reads Bhojadeva's sutra as "Nabhascadaṁšisvanusyavrsanavatsu Vrsanaścāyasmayasarkvadādayah' which is corrupt due to scribal errors. The sutra, therefore, needs to be split up into two, and emended as shown above.
20. NA RAPARA-SRPI-SRJI-SPRŠI-SPRHÃM// VIII. ii. 149//
SAVANA-SUTA-SAMA-SAVANAMUKHĀNĀM DVIRUKTAU/ VIII. ii. 150
Pāṇini gives the sutra 'Na raparasępisșjispršisprhisavanādinām' (P. VIII. iii. 110). The Kāśikā lists under Savanādi-gana the following: 'Savanadınämsavane 2, süte 2, säme 2, 'savanamukhe 2.' Evidently, Bhojadeva has, while adopting the sutra, split it into two by separating the portion 'savanādinām and substituting it by the members of the Savanādi-gaña as given by the Kašikā. Dr. Chintamani reads them as one sutra (B. VIII. ii. 144), which is corrupt, since the qualification 'Dviruktau' does not apply to Rapara... sprham'. The reading, therefore, needs to be emended as shown above,

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21. GARHYA-KUSĪDA-DAŚAIKĀDASIKĀH// VIII. iji. 25//
Panini gives the sūtras 'Prayacchati garhyam' (P.IV. iv. 30). and *Kusidadaśaikādaśāt sthansthacau' (P. IV. iv. 31). Bhojadeva has adopted these sätras in his scheme as 'Garhyam' (B. IV. iv. 89) and 'Dasaikādaśa. kusidābhyām shan' (B. IV. iv. 91). Bhojadeva has again adopted the usages about: 'Garhya,'. 'Kusida' and Daśaikādasika in this sūtra with reference to the Udatta accent, since the temination "sthan' is Nit. But, Dr. Chintamani reads the sutra as “Vāryadaśaikādasikah' (B. VIIT. iii. 25). Evidently, the reading is corrupt, and the plural ending warrants the mention of the missing word 'Kusida' in the sūtra. The reading; therefore, needs to be emended as shown above.
22: TRICATUȘNAH SANKHYAYA HALĀDIH// VIII. iii. 53||
Panini has the sūtra Şaftricaturbhyo haladih' (P. VIII. iii. 53) where he prescribes the Udatta accent for the terminations beginning with with consonants, in the case of the words 'Şat', 'Tri' and 'Catus'. Bhojadeva has formulated his sütra on his basis of this sūtra, by changing the order of the words as 'Tri'. 'Catus' and 'Şat'. Dr. Chintamani reads Bhojadeva's sūtra. as "Titişnuh (?) saṁkhyāyā halādiḥ (B. VIII. iii. 53). Obviously, the reading is corrupt, and needs to be emended as shown above.
23. NA VINDINDHIKHIDIHNUNINBHYAH // VIII: iii 61//
On the Pāņinian sutra 'Anudattasya ca yatrodattalopaḥ (P: VI. i. 161), Patanjali gives the Bhāşya-vārttika 'Vindındhikhidibhyasca lasarvadhatukanudattapratişedhallini siddham'. And, again, Pāṇini gives another sutra Tasyanudattennidad upadesallasārvadhātukamanudattamahnvinoh' (P. VI. i. 180). Bhiojaneva formulated his sutra by combining the Bhasya-Värttika and the negational part 'Ahnviñon of the latter Pāṇinian sātra. Dr. Chintamani reads the sūtra as "Vidindhividihasvibhyah' (B. VIII. iii. 61), which is evidently corrupt, and needs to be emended as shown above.
24. GUHĀRĀDHĀRĀKĀRĀDHATIMANTRAKĀMAYAMAKALPAPA
DAVAHAMAHĀRĀJIKADĀNDĀJINIKĀNDIRAPĀTRIYĀDINĀM// VIII. iii. 84// SANJNAYĀM UPAMĀNAM// VIII. iii. 85//
Panini has the sūtra 'Vrşādinām ca' (P. VI. i. 203), wherein he prescribes the Udatta aocent on the initial syllable of the words included in the Vrsadi-gana, Bhojadeva has formulated his sūtra on the basis of this Gana

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and has covered the words beginning with 'Guha' and has changed their order to suit their easy pronunciation by due coalescence.
Panini has the sutra 'Samjnayam upamanam' (P. VI. i. 204). Dr. Chintamani's reading combines both these sütras, which are quite independent, since the latter part, as shown to be separate sutra above, has nothing to do with the words of Vṛṣadigana. The sutra, therefore, needs to be
emended as shown above,
25. MATOR AT STRISAṀINAYAM VIII. iii. 106//
Papin has the sutra 'Matoḥ pürvam at sarjaayam striyam' (P. VI. i. 219). Bhojadeva has formulated his sütra on the basis of this Papinian sutra. But he seems to have intended 'Matol' as locative indicating the previous place to the prescribed syllable. Dr. Chintamani reads Bhojadeva's sutra as 'Mato va' (B. VIII iii. 105) and 'Stri sam jñāyam' (B. VIII. iii. 106). Obviously it is corrupt and needs to be emended as one sutra shown above. 26. NRAH SAMKHYÄYÄḤ // VIII. iii. 137/
Since Bhojadeva has adopted the Phit-sütras of Santanava serially in his text beginning with (B. VIII. iii. 109), and since he has included the previous sûtra Troadhanyanãm ca dvyaşam' (Ph. S. II. 4) and the following satra 'Svängasitam adantam' (Ph. S. II. 6), he had no reason to drop the intervening Phitsutra 'Nral sarkhyayah' (Ph. S. II. 5) from his scheme. The text, therefore, needs the addition of the sutra in the place shown above, since possibly the scribe has dropped it through oversight.
27. PATYAV AISVARYE VIII. iv. 20/
ABHUVAKCIDDIDHIŞU VIII. iv. 21/
Panini has the sütra 'Patyav aiśvarye' (P. VI. ii. 18) and it is followed by another sūtra 'Na bhūväkciddihişu' (P. VI. ii. 19), in which the word 'pati' is expected by Anuvṛtti. Bhojadeva has based his sutras on these Paninian sutras. However, Dr. Chintamani reads the sutras of Bhojadeva as 'Abhuvakciddidhişu' (B. VIII. iv. 20) and 'Patyav aiśvarye' (B. VIII. iv. 21). In view of the expectancy of the word 'Pati' in the previous sūtra of Bhojadeva, the order needs to be revesed as shown above.
28. ACARYOPASARJANANTEVASINAM CA// VIIL iv. 69// MODAH PAIPPALADER VA// VIII. iv. 70/
Papini has the satra Acaryopasarjanai cantevast' (P. VI. ii. 36) and Kartakaujapadayal ca' (P. VI. ii. 37). In this latter sütra he refers to the words lised in the Kartakaujapadi-gana and enjoins the Prakyti-svara in the

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case of the Pūrva-pada of the Dvandva compounds included in the Gaņa. Bhojadeva suitably breaks up the list into a number of parts, and formulates his sūtras B. VIII. iv. 66-70. In the last sūtra he intends to include tlie words 'Moda-paippalah' and 'Moda-paippaladab' from the Gaņa. But Dr. Chintaniani reads the Bhojadeva's Sūtras 'Ācāryopasarjanäntevāsınām camodah (B. VIII. iv. 69) and 'Paippalāder va'. Evidently the scribe has committed a lapse here by combining the initial word of the latter sūtra with the last one of the previous sūtra, and included it therein. The sūtras, therefore, need to be emended as shown above.
29. ANTAH// VIII. iv. 109/
Pāṇini has the sūtra "Antal' (P. VI. ii. 92) which begins the Adhikära of the accentuation of the last syllable of the previous member of a compound, and then he gives the sütras "Sarvan gunakärtsnye' (P. VI. ii. 93) and others, which expect the word 'Antodatta, in them by Anuvitti. Bhojadeva has evidently formulated his sutra 'Gunakärtsnye' (B. VIII. iv. 107) on this Paninian sutra. But in the scheme of Bhojadeva there is no previous sūtra to prescribe the Adhikāra of Antodätta. Thus, it is necessary to insert the new sutra 'Antah' in Bhojadeva's scheme by adopting (P. VI. ii. 92) before (B. VIII. iv. 106) with the saine serial number, to make good the deficiency, in keeping with his practice of laying down the Adhikäras, as in 'Adyudattam' (B. VIII. iv. 72) and Antyāt pūrvai bahvacah' (B. VIII. iv. 96).
30. GATYUPAPADAKĀRAKEBHYAH KRT// VIII. iv. 156||
Pänini has the sutra "Gatikārakopapadat krt' (P. VI. ii. 139) whiclı prescribes Prakrti-svara to the Ksdanta latter member of a Tatpuruşa compound. Bhojadeva has formulated his sūtra on the basis of this Pāņinian sutra. In the scheme of Bhojadeva there is no provision for expecting the "Kft' from any of the previous sūtras. Dr. Chintamani reads the sūtra of Bhojadeva as 'Pathyupapadakārakebliyah' (B. VIII. iv. 155), which is rather corrupt, and hence needs to be emended as shown above.
31. DVITRIBHYAM PADDANMŪRDHĀNAħ// VII. iv, 192||
Pāṇini has the sūtra 'Dvitribliyām pāddanmūrdhasu bahuvrihau' (P. VI. ii. 197). Bhojadeva las based his sūtra on this Pāṇinian sūtra. Dr. Chintamani reads Bhojadeva's sutra as 'Dvitribhyām pāddat (B. VIII. iv. 191) and "Mūrdhanah' (B. VIII. iv. 192). Evidently, the scribe has here made a mistake in splitting one sūtra into two. The reading, therefore, needs to be emended as shown above,

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32. NALOPAH SUPSVARASAMINĀTUGVIDHIŞU KRTI PURVATRA
SIDDHAH// VIII. iv. 2241/
Pānini has the sūtras Pūrvatrāsiddham' (P. VIII. ii. 1) and 'Nalopah supsvarasamjñātugvidhişu kşti' (P. VIII. ii. 2). The latter sūtra expects the former by Anuvytti, since it falls into the Parvatrasiddha Adhikara of the Tripādi. Bhojadeva too has the sutras Púrvatrāsiddham' and 'Nalopah supi' (B. VII. iii. 38-39). But in view of the Pāṇinian sūtra the specific mention of the words "Sup-svara-samjñā-tugvidhisu' and 'Kști' is expected in the Bhojadeva's sūtra, especially since it enjoins the Asiddhatva of Nalopa. The sūtra, therefore, needs to be emended as shown above.
33. VĀKYASYA TEH PLUTA UDĀTTAH// VIII. iv. 225||
Pāṇini has the sõtra Vākyasya Teh pluta udattah (P. VIII. ij. 82). Bhojadeva has adopted this sūtra in two places, viz., Vakyasya teh' (B. VII. iii 131) and Pluta udattah' (B. VIII. iv. 225). Evidently, Bhojadeva seems to refer to his previous sūtra prescribing the Udatta accent. The Kāśika justifies the words Vākyasya çeh' in the Pāṇinian sutra as follows: Vakya-grahanam antyasya padasya pluta--nivettyartham/ Tigrahanam vyanjanäntarasyäpi țer acah pluto yathā syāt-'Agnici3d iti/. Dr. Chintamani reads Bloojadeva's sutra as 'Pluta Udattah' (B. VIII. iv. 225). The Sūtra is deficient and hence needs to be emended as shown above.
34. EKADEŠAH PADADAU VODĀTTAH // VIII. iv. 231//
Panini has the Sūtra 'Svarito vā'nudatte padādau' (P. VIII. ii. 6). wherein the Ekādesa of the Udatta followed by initial Anudātta of a word is prescribed as Svarita optionally. Bhojadeva has preferred to prescribe the Udätta of the Anudatta optionally in the same position. Dr. Chintamani reads Bhojadeva's Sūtra as 'Ekāde apadādau pădake vakye' (B. VIII. iv. 231). Evidently, the last word seems to be connected with the subsequent Sūtra. The reading, therefore, needs to be emenned as shown above.
REFERENCES :
1. Patanjala Mahabhäşya on Päņini's Aştādlıyāyī, with Udyota and
Pradipa commentaries. 2. Kāśika of Vamana-Jayāditya, with Nyasa and Padamañjari commen
taries. 3. Sarasvati-kanthabharaṇa-vyäkarapa of Bhojadeva, Edited by Dr. T. R.
Chintamani, University of Madras, 1932.

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RASANIRŪPAŅA OF AJITASENĀCĀRYA
Dr. Parul K. Mankad
In his 'Alamkaracintāmani' (i.e., Aci) Ajitasena has discussed almost all the aspects of Sanskyta Kavyaśāstra. Some of them are narrated in details and some in brief. Ajitasena was a Jain monk. He belonged to the XIIIth century A.D.
In the 5th chapter of Aci the theory of rasa or rasamimāmsă is briefly discussed. Ajitasena seems to rely on Bharata's Natyaśāstra, (i.e., N. S.). We shall, discuss and evaluate his rasanişpattivicāra as follows :
In the 5th Chapter Ajitasena gives the definition of 9818 - the knowledge of senses. When the slalaza is destroyed, Haus is removed. The knowledge is dawned through mind and senses.
Then he gives the definition of Sthayibhāva (See, 5/2)
Ajitasena accepts nine rasās and therefore nine Sthayibhāvās are accepted accordingly. Then he proceeds to show the alambana and uddipana vibhāvas and Sättvikabhāvas, and 33 Vyabhicāribhāvas.
lu the Karika 5/63 the adhisthana of rasa is discussed. Ajitasena holds that rasa resides in the actor and not in the spectator.
First of all, he discusses bhāvas and then takes up rasas. In 5/64 le explains ten Varieties of Srngära, following Bharata. Then he defines nine rasas and briefly discusses the Varieties of Nāyikas.
Santa for him is the highest rasa.
Jiva is pariņāmi and so he (Ajitaseua) does not accept the colours and dictics of the rasas. So that according to Ajitasena the colours and dieties of rasas are not possible but the method of poetry is to be followed. So he describesthe colours and dieties in 5/133.
Now, we shall discuss the critical aspect of Ajitasena's theory of rasa in the light of Sanskỉta poetics.
Ajitasena saysतेन सवेद्यमानेो यो मोहनीयसमुद्भवः । रसाभिव्यजकः स्थायिभावश्चिदवृत्तिपर्ययः ।।
(Aci. 5/2) 1. 199789 salargatsirasiaa: 1
faqafgeta farsuaragwaal (Aci. 5/2)

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Sthayi is experienced through knowledge of the senses, and is born of मोहनीय कर्म and is of the form of चिद्वृत्ति:- It is suggestive of rasa.
So it seems that he
here he does not say उत्कर्ष प्राप्तः उपचित: वा
Ajitasena holds Sthayi as a suggestor of rasa.
accepts the tradition of
: ' because ga: OR
that sthayi itself is rasa,
स्थायी रस. '
Abhinavagupta takes sthayi as a Samskara - Vasana, While Ajitasena puts Sthayi as a result of action. So he uses the term of Jain darśana. But he does not lay down clearly the form of Sthayi and also does not discuss the explicit idea of the Jain terminology.
He mentions nine sthayıs and he accepts Sama as a Sthayi of Śäntarasa.
After that he has discussed the psychological basis of the sthayibhāvas. In this discussion he follows Bharata and Abhinavagupta. (See, a of 5/3).
He says:
श्रृङगारादि रसत्वेन स्थायिने। भावयन्ति ये ।
ते विभावानुभावौ द्वौ सात्त्विकव्यभिचारिणी ॥
(Aci. 5/4)
Thus vibhāvādi four bhavas convert the sthay into sṛngarādi rasas. What is vibhāva? Ajitasena explains
alfag, atqzai gani zana! विभावयेद विभावश्चालम्बनाद्दीपनाद द्विधा ॥
(Aci. 5/5)
For those who see drama and listen to kävya vibhavas make them expierence rasas. Vibhavas are two-fold, alambana and uddipana.
Bharata also Says fama etc. (See, N. S. 7/4) Ajitasena explains it in explicit manner.
Ajitasena defines the alambana vibhavas as follows:- (Aci. 5/6) Factors resorting to which rasa is manifested are Called
S
and in case of couples, the lover and the beloved are alambanas for each
other.
He holds - रसस्येापादान हेतुरालम्बनभाव : 1 (Vxtti of 5/6) ie, आलम्बनभाव is the 11- material cause of rasa.
The factors that enhance the rasa are 31's the instrumental causes such as moon light, garden etc,; in case of Srngara: (5/8). Then he attempts the definition of अनुभावs.

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Again in a sūtra he holds- 7 falaga19791a : 1 The uddipanavibhävas are the instrumental causes of rasa. (Vịtti of 5/8)
The Uddipanas are four-fold viz, the juis- qualities, 33*ER- ornaments 2 - activities concerning the 2113199 and also acre or neutral.
Then he describes the glinas of alambana and the alamkāras of heroine (Nāyikā) according to N. S.
In 5/14 Ajitasena gives the definition of anůbhāva.
रसोऽनुभूयते भावयेत्पन्नाऽनुभावः । तेऽनुभावा निगद्यन्ते कटाक्षादिस्तनुभव: ॥
Rasa is experienced by the H195 and is caused by gautas, such as F2181fe, produced from the body.
Bharata has observed in N. S. 7/6 that wordly actions have become 37 Hala in poetry and by them the Vācika, angika and sättvika abhinayas are performed.
Ajitasena describes sättvikabhāva also following Bharata.
सत्त्व' हि चेतसा वृत्ति स्तत्र जातास्तु सात्त्विका: । स्युस्ते च स्पर्शनालापनितम्वास्फालनादिषु ॥
Se (Aci. 5/16)
The sttva is the vrti-behaviour of fan- mind and sāltvika takes birth from it, i.e. # . Hence they are called sättvika. They are horripilation etc. (Compare N. S. 7/374)
The sättvikabhāvas are eight, only the change is made in the sequence, which Bharata has mentioned as Fache etc.
For Vyabbicāribhāvas Ajitasena says :
उद्भवन्त्यः प्रणश्यन्त्या वीचयाब्धे तथात्मनि । बहुधा संचरन्तो ये भावाः सचारिणा मताः ॥
(Aci. 5/26) Like the waves of ocean, rising and falling, the vyabhicāris move in the soul. Here, le seems to be under the influence of Dasarūpaka.
Ajitasena also mentions 33 bhāvas following Bharata but he puts first cft : (21) in place of nirveda. In some place there is a change of naine ___c.g. जडता for जाड्य.

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.
He observes, following अभिनवगुप्त that the सात्विकs and व्यभिचारिन् are not fixed with this or that rasa only. Then he enlists particular las and व्यभिचारिs with reference to particular rasas.
The Adhisthāna of rasa
Though he believes rasa as suggested, le does not accept 'bhavaka' as the location of rasa. He has mentioned that actor is the adhisthana of rasa i.e. Ajitasena puts raša in the actor-nața-nartaka.
रसभावाभिनेतृत्वेऽधिकृते नत के रसा:। भावा न कि तु सभ्येषु स्मृतपर्व रसादिषु ॥
(Aci. 5/63)
Bhavas do not stay in #*3.
While, Abhinavagupta strongly believes that rasa does not reside in he actor, because the taste is not in the cup-pätra, but always in the Irink. So the adhisthāna-location of rasa is in the heart of the connoisseurसहृदय.
Ajitasena describes the ten avasthas-forms of Sựngāra following Bharata and others. He changes some titles.
He accepts nine rasas and so with Sama sthayı he has mentioned Santarasa.
The rasas .
.
Ajtasena follows the ancient acāryas like Daņdin and Lollaţa, when he efines Srigara and other rasas, e.g.
पाप्यते या रतिर्भावः स श्रृङगाररसेो मतः। (5/86) हासारव्य स्थायिभावा यो विभावाद्यः प्रपाष्यते । (5/96) पुष्टः शोका विभावाद्यः स एव करुणा द्विधा । (5/101)
क्रोधः पुष्टा विभावाद्यैः स रौद्ररसतां गतः ॥ (5/105) . nd see, again, 5/114 (भयानक) 5/118 (वीत्भत्स) 5/124 (अद्भुत) and 5/125 (शान्त)
When he defines sthayi he calls it to beरसाभिव्यन्जक.". In 5/83, 84 he gives rasalaksana
रस जीवितभूत तु प्रबन्धान्त' ब्रुवेऽधुना । विभावादि चतुष्केण स्थायी भावः स्फुटो रसः॥.. नवनीतं यथाज्यत्वं प्राप्नोति परिपाकत: । स्थायी भावा विभावाद्यैः प्राप्नोति रसतां तथा ॥

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Rasa is the soul of a composition. Now by vibhāvas etc. sthāybihāva attains to the position of rasa. As butter turn into ghee, sthāyibhāva turns into rasa. This has a reference to परिणामवाद or सत्कार्यबाद. Visvanatha also refers to this. (F1. &. 3/15, 16 and vrti on 3/28)
But Ajitasena is not clear, because first he says that rasa is suggested and at other places; he observes that rasa is ‘upacita-puşta'.
He considers rasa as the life of composition but does not explain how rasa is suggested. So it is difficult to say, whether be follows the tradition of F141 ga Te: or fuiffe ait ca: 1
When he narrates the form of Kavya, he says that it is atafa' (See, Aci, 1/7) and unites it with vyangyārth. But actually about the soul of poetry he is oot clear.
In 5/130 he describes the opposite rasas such as Sưngāra, Vira, ViraBhayānaka. In 5/131 he describes as born of as following Bharata. He says Hāsya is born of Sțngā ra, raudra of Karuņa adbhuta of vira and bhayānaka of bibhatsa.
With reference to santarasa, while talking about the study of Sastras, he follows the Jain faith.
He holds that as Santa is the highest rasa it has neither tat or correspondence nor opposition.
Then the colours and deties of the rasas are described in some different manner from Bharata. According to Bharata the diety of hasya is gaņa of Shiva, while according to Ajitasena the diety of hāsya is Ganapati, himself. Bharata has Lord 'Buddha' as a diety of śānta, while, Ajitasena has "Parabrahma.'
The varieties of hasya are described following Bharata.
Thus Ajitasena in brief, discusses the problem of rasa. He has left the discussion of af , so his discussion does not seem to be perfect.
Following Anandavardhana he also holds that three-fold Afas are 786453 (See, 5/134). The atfas are gora's gloata , 591 and 91€ are described at 5/139-140 etc. These also suggest ka. He holds that any is threefold viz, 7163, 394 and 4673. The Výttis (5/158) also suggest the existence of रस.
1. 45115faat zich stara: FÔ Ha: अद्भुतो जायते वीरादू बीभत्साच्च भयानकः ॥
(Aci., 5/131)

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Thus, keeping aside some Jain impressions, Ajitasena seems to follow. Anandavardhana and Abhinavagupta, on the whole; though at times he creats an impression that he follows Lollața and others.
Reference books (1) 23'era anco, 29. I. 19 giat, nitatu gadta 977277, 1973 (2) Bharata Natyaśāstra G. O. S. 1956.
Abbreviations (1) Alamkāracintāmaņi- Aci. (2) Bharata Nātyasastra- N. S. (3) Sāhityadarpaņa Fr. 4.

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PHILOSOPHY OF LANGUAGE -
An Indian Perspective
Prof V. N. Jha"
Hardly there is any other country in the world that has paid so much attention to language, its nature and function, its relation with the whole universe and with man. In this paper I want to highlight some of these aspects as reflected in Sanskrit Philosophical and Systematic literature.
1.0 Human Behaviour
A human being performs three types of behaviour either (i) he moves forward (pravstti) or (ii) he moves backward (nivịtti) or (iii) he remains indifferent (audāsinya). To illustrate, when a person goes to collect silver, lie is said to have behaved in the first category and when he runs after seeing a snake he is said to have behaved in the second category and when a Sanyasin neither moves forward to collect silver nor runs away after seeing a surpent he is said to have bchaved in the third category stated above.
Further, a human behaviour may be consistent and inconsistent. A consistent behaviour is that behaviour in which a person gets the same object which is shown by his knowledge. If the knowledge shows that there is silver and if he goes and gets the silver and can prepare ornaments, his behaviour will be said to be consistent. But when he sees a silver and goes to collect it and gets frustrated by not getting it, his behaviour will be said to be inconsistent. Here, the person does not get the object shown by the cognition.
Thus, whether it is a consistent behaviour or inconsistent behaviour, it is prompted by a cognition which can be verbalised. A true cognition prompts a consistent behaviour and a false cognition prompts an inconsistent behaviour.
2.0 The Universe
One behaves with the universe in which he lives. We have just stated above that it is the cognition that prompts a behaviour. That is, it is the cognition that prompts one to behave with its content. Thus, one behaves
Director, Centre of Advanced Study in Sanskrit, University of Poona

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with the content of the cognition that prompts his behaviour. To be more precise, one behaves consistently with the object of the true cognition that prompts his consistent behaviour and one belaves inconsistently with the object of the false cognition that prompts his inconsistent behaviour. This object of cognition is the universe around him.
The next question that arises is whether this object of cognition i.e. the universe with which we behave has any ontological reality. Opinions of the philosophers are clivided on this issue.
While the philosophers belonging to the realistic schools like the NyāyaVaiseșika and Mimämsä hold that the world with which we behave is real, the idealists like the Buddhists and the Advaitins hold that it is mental projection and so the universe has no ontological reality.
This raises the next question : what is Reality ? In other words, liow to decide whether x is real or unreal. The logicians attempted definitions of rcality and falsity in terms of true and false cognitions respectively. If a cognition is true, its content is true and if it is false, the content is also false. Thus, an object of a congition which is not contradicted by any subsequent cognition is said to be real, whereas an object of a cognition that is contradicted by a subsequent cognition is said to be false. (abūdhitajižānā-vişayah satyaḥ and bädhita-jiānavişayah asatyaḥ).
For the Realists was the position stated above, but for the Idealists though the position about unreal remained the same, they suggested degrees of Realities for the sake of explaining human behaviour. For the Idealists like the Buddhists, however, sünyată may alone be the reality. For the Vedäntins, the ultimate reality is the Brabman, and really speaking there is no other reality in true sense of the term. But since human beings are behaving consistently with this world they had to posit a Reality called vyūvahärika-reality. Since human beings also behave inconsistently with the object of a false cognition they had to postulate a third type of reality called prātibhäșika reality. Thus, for the Advaitin, there are three types of reality (1) päramärthika, (2) vyāvahärika and (3) prätibhäşika. The silver with which one makes or naments is a vyāvahārika-reality, the silver seen in the glittering conch-shell is a prātibhāsika-reality and the Brahman is the päramärthika-reality. The silver seen in the conch-shell has existence (sattā) only for the time till one discovers that it is not silver but only a conch-shell. This satta is called the prälibhäsika-satta.
The relationship among these realities is quite interesting. If looked closely, one can see that the existence of the silver, seen in a conch-shell, has the duration of the cognition of the silver till it is known that it is not

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silver. That is why, this silver is described as jñanaikasat taka ‘of the duration of the cognition itself'. This, if the cognition exists for, say, one hour the mistaken silver exists for one hour. In other words, it has reality in some sense during that time and it disappears immediately after the knowledge of conch-shell. It is like the silver in the dream which disappears immediately after awakening.
Likewise, the Advaitins argue, the silver with which we behave consistently is going to disappear after one realiscs the ultimate Truth, the Brabman. From the point of vicw of ultimate Reality there is no difference between a prätibhūsikasattā and vyāvahārika-satia and if at all there is difference it is only in terms of duration of time. The existence of silver scen in the conch-shell has shorter duration, while that of the silver which is used for ornaments has longer duration, but ultiinately when the contradictory knowledge (bādhakajñāna) is going to arise, even the yyavahärikarajata is going to disappear. As the kuowledge of conch-shaell dispels rajata, in the same manner the knowledge of the Truth will dispel what we normally consider to be real i.e. the mudane world.
3.0 The Sources of a true cognition
We liave been above that the object of a true cognition is true and since the true coguition alone prompts our consistent behaviour with this world, the world is true.
Now, the question arises-how does a true cognition come into existence ? In other words, what are the instruments or sources of a true cognition ?
A cognition varies in types, depending upon the difference in its source. The process involved in generating a perceptual cognition is different from that involved in generating on Ioferential cognition or verbal cognition or analogical cognition. Since the processes differ, the resultant cognitions also differ. This process or source of a cognition is also called pramana.
Different pliilosophical systems conceived different number of the sources of cognitions. The member ranges from one to eight. The Cārvākas aceepted only one pramāņa i.e. perception or pratyakşa. The Vaiseșikas and the Buddhists posited two, pereception and Inference (anum äna), the Sāmkhya-philosophers added Sabda (verbal testimony) and accepted three pramāṇas-pratyakşa, anumāna and sabda (vetnal testimony).
The Naiyāyikas accepted four-pratyakşa, anumäna, sabda and upamāna (analogy). The Prabhakaras added arthāpatti to this list and made it five. The Bhatta school accepted six by accepting anupalabdhi or abhavapramäna.

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The paurānika tradition accepted eight by adding two more to the above list, namely, aitihya and sambhava.
The Indian tradition has examined the above proposals thoroughly through centuries. The Nyāya-Vaiseșika argues that only first four pramānas are necessary to be accepted, and the remaining four could be included in these four only. Thus, pratyakşa, anumāna, upamäna and sabda are required to be accepted as the valid source of valid cognitions, and arthāpatti can be included in anumäna, anupalabadhi can be accepted only as an auxiliary cause for generating the knowledge of absence, and aitihya and sambhava can be included in sabda and anumäna respectively.
It is clear from this that sabda or language is one source of cognition.
4.0 Language as source of a cognition :
On this issue again the Indian Philosophers did not see eye-to-eye. The Buddhist held that language does not speak the truth and it has nothing to do with reality. The Advaita Vedānta too took the same view that the Reality is beyond the reach of any language (avân-manaso gocarah). But there is difference between the views of the Buddhists and those of the Advaitins. While the Buddhists did not accept anything positive as real and all along advocated for sünyatā, the Advaitins accepted the Brahman as the only Reality. Thus, the Advaitins had to accept temporary reality of this mudane world which is refered to by language. Thus, though the language may speak of this mundane world, it cannot speak of the ultimate Reality, the Brahman.
On the other hand, the Naiyāyikas took a stand that a language always speaks of reality. Thus, what language refers to is real. The entire world. therefore, became padārtha 'referent of a term for the Nyaya Vaišesika school. The world is very much real for them as we have already observed above. Thus, language does speak of reality according to them.
Bhartrlari, the grammarian Philosopher took another stand. For him the entire world is a manifestation of sabda, the supreme reality. He was of the opinion that there can bc no knowledge of this world without the snterference of the Sabda, the language. According to him any knowledge which is capable of being verbalised is a transformation of language itself. Therefore, there is no knowledge which is not associated with language. Both right and wrong knowledge are capable of being verbalised. Even the knowledge of a ficticious thing is capable of being verbalised. Thus, language-speaks truth and also fiction, Language speaks of flower

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in the garden and also flower in the sky which is ficticious; it speaks of the son of a person and also of son of a barren lady; it describes a person taking bath in the ganges and also in the mirrage. Since the whole universe is the modification and transformation of sabda, language has reference to each and everything in this world, whether real or ficticions.
The Indian logicians (Naiyayikas) and all those who believed in the reality of the world around us held a distinct view on the language and its association with the reality. They held the view that language speaks both, truth and untruth. Thus, language can be the source of a true cognition as well as of a false cognition. The language which is the source of a true cognition is called Sabdapramāna, and that of a false cognition is pramānābhāsa. According to this school a language encodes the knowledge which is to be verbalised. The speaker or writer expresses that language and the hearer or reader decodes that language and acquires the knowledge which was encoded by the speaker or the writer. Language is the medium through which the speaker or the writer transmits his or her knowledge to the hearer or reader. Thus, the speaker or writer wants to take the hearer or reader to the same world, the knowledge of which he encoded. If he succeds in taking him there, there is said to be samvada (agreement) between a speaker and a hearer or between a writer and a reader. It is in this background that one should understand why the Naiyayikas call the Universe as padartha, the referent of language.
This is an extreme view in the sense that it presupposes that language always speaks of the reality, and when it appears that language has expressed absurdity, the fact is this that it has simply verbalised a false cognition and thus if one understands 'sky-flower' as an entity having real existence, he is mistaken because there is no entity called sky-flower in this world. Thus, language always speaks the truth and it truely verbalises a false cognition also. Thus, the sentences likes. 'The circle is a square' etc. will generate only false cognitions since their contexts never correspond to the reality. Thid leads one think over the process by which a sentence generates understanding.
5.0 The Process of verbal understanding :
The filowing steps have been postulated in generating the verbal understanding:
Step I: The hearer acquires the knowledge of morphemic constituents of a sentence (i.e. padajñāna)
Step II: He will remember the referents from each of the respective constituents (Padartha-Smarana)

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Step II: He will come to know the relationships among the remem
bered referents. The step 11 is the cesultant verbal understanding. It may be noted tilat for going to Step No. IT from Step No. I, the presupposition is that the hearer or reader already has the knowledge of relationship between a pada and its referent (artha).
Again, to reach the step III from Step II, it is necessary to know the intention of the speaker or writer. Unless that is known the hearer or the writer will fail to decide with what intension the speaker has uttered or the writer has written the sentence and without the knowledge it will l'emain doubtful whether the hearer or the reader has exactly understood what the speaker the writer wanted him to understand. Thus, tatparpañana or the knowledge of the intension of the speaker or writer plays an important role in generating verbal understanding.
To concrtise the entire process, let us assume that
a + b + c d is a sentence consisting of four morphemic units, and a, b', ci and di are the respective referents of a, b, c, and d, the vertical line is the relation between a, b, c, and d and their respective referents, and the horizontal line represents the relationships among the referents. Thus, the entire process may be represented as follows :
a
+ b
+
c + d
al -bl-el-dl
When one knows these horizontal lines, he is said to have understood the sentence-meaning. Thus, these horizontal lines i.e. the relations among the meanings are the sentence meaning. 6.0 Theories of Verbal understanding :
It may be observed above that the horizontal lines i.e. the sentencemeanings are not referents of any linguistic element of the sentence a + b + C + d, although they are the content of the verbal understanding. Thus, nothing is allowed to appear in the verbal understanding other than the relations among the referents. In other words, it is only the sentencemeaning that can appear in the verbal understanding even if it is not it referent of any linguistic unit of the sentence (apadārthah api väkyärthah sabdabodhe bhasate). This is the stand of the Nyāya-Vaigesika System.
As a matter of fact, this issue has given rise to several theories of verbal understanding. Tlie question that has been raised is if a padārtha is expressed by pada, what does express yakyārtha ?

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The answers to this question have resulted into various theories. We shall discuss here the following theories :
6.1 Abhihitanvaya-vada :
This theory is the result of the answer to the above question given by the Bhāļţa School of Pūrvumimānsă. According to this theory the padas express their arthas and by laksana i.e. by the sakti of the arthas the sentence-meaning is understood. Thus, the relationships among the expressed senses are established after the meanings are expressed by the individual pad is (abhihitānām arthānām anyayah)
6.2 Anvitablidhana-vada
This is the contribution of the Prābhākara School of Pūrvamımāmās. The school holds that the sentence-meaning is also expressed by the constituents of the sentence. According to the Prābhākaras, the padas not only express their own meanings but they also express the relationship with other meaniag. (anvitānām padärthänäm abhidhanam).
6.3 Tatparya-vada
This theory says that the relasionship among wordmeaning will be established by the fource of the intension of the speaker. Jayantabhatta, the author of Nyāyainañjari has gone to elevate tātparya as a vrtti that should account for the sentence-menaning.
6.4 Samsarga-inaryada-vada
This theory is the contribution of the Navya Nyāya. According to this system of Indian logic, the sentence-mcaning is obtained because of the juxtaposition of meanings. The sentence-meaning appears in the verbal understanding in the capacity of a relation. The meanings presented to the mind get connected as per the capacity and compatibility. This theory is very close to the theory of the Bhāttas in the sense that the meanings themselves have the capacity to connect themselves.
7.0 Strucure of a Sabdabodha
Therere is another point that needs mention here. The content of a verbal understanding reflects a structure. The structure is of the type of qualificand qualified by a qualifier. Any acceptable sentence gives rise to an understanding which shows its content and the content always appears arranged in a particular form or structure, which can be divided in two parts-qualifier (višeşaña) and qualificand (višeşya). If one wants to analyse

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it one will find that the division observes the principles of immediate constituent analysis which can be transformed into a tree diagram. To illustrate, if the content has the element al, bl, cl and d', one may analyse it as follows:
al
This is very important to note. 8.0 Conclusions
Whatever we have discussed so far, it is clear that the ancient Indian Philosophers had paid great attention to the analysis of verbal bchaviour. Their entire attempt to analyse the language has been from listuer's or hearer's point of view. That is why we find meticulous analysis of the process of verbal understanding i. e. cognition that arises from a sentence i.e. the $äbdabodha.
As philosophers of language, they took divergent stands-right from saying that language does not speak the truth to saying that it cannot speak but the truth through saying that it speaks both, truth and untruth.
To my mind, these divergent views paved the way for the evolution of an analytic philosophy, that is Indian Philosophy. The Nyāya Vaiseșika school contributed a lot to this development. REFERENCES : 1. y. N. Jha, Studies in Language, Logic and Epistemology,
Pratibha Prakashan, New Delhi, 1985. - , - , The Philosophy of Injunction,
Pratibha Prakashan, New Delhi, 1987. - , The Logic of Intermediate Causal Link,
Indian Books Centre, New Delhi, 198 , The Philosophy of Relations,
Indian Books Centre, New Delhi, 1990. , - , Vişayatāyāda (Introduction portion only),
Centre of Advanced Study in Sanskrit, Univ.
of Poona, 1987. K. Matilal, Language, Logic and Grammar
The Hague. 7. - , - Language and Reality,
Motilal Banarasidas, New Delhi, 1986.
Inar
TH

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THE CONCEPT OF CHANGE-AS TREATED IN BUDDHISM
--SACTION-I HINAYANA BUDDHISM
Dr. Bhavana Trivedi
In all the four schools of Buddhism, the doctrine of pratitya-samutpāda plays the pivotal role representing the different Buddhistic theories of change. The Buddhistic theories of change differ' according to the different interpretations of the doctrine of pratītya-samutpada given by different Buddhist schools.
Accordingly in the Vaibhāșika school, the doctrine of pratitya-- samutpäda stands for its psychological significance. It is expressed here as the theory of nairātmyavāda. Let us therefore examine the Vaibhāşika's doctrine of nairātmya.
The aim of human life, believes Buddhism, is to be free from the bondage of nāma-rūpa. The question arises : what is nāma and what is rūpa ? Unlike the Upanishadic meaning of these two ternus, here the word 'nāma stands for the mental series' whereas "rūpa' is a term used to signify the 'non-mental series'. The former, namely nāma, signifies four aggregates (1) Vedana Skandha (feeling), (2) Sanjñā skandha (ideas), (3) Sauskāra skandha (volition or disposition) and (4) Vijñāna skandha (pure consciousness). By nama', the reference is to the combination of (mental states) citta-caittasika dharmāh. 'Rūpa' on the other hand, stands for what is known as non-mental series (rupa skandha). It is also called the bhutabhautika dharmāh, which in turn is believed to be constituted of the four mahābhutāh (earth, water, fire and air).1
Thus according to Buddhism, there is no eutity called 'self' or 'thing'. Instead, in Buddhist's opinion, there exists an aggregate of mental and material (non-mental) series. There is no substance called 'self' over and above the aggregate of four skandhāh, nor is there any 'thing' called substance (or substratum) over and above the qualities grasped by the senses. Since the so called 'thing' or 'substance' (can not be known by any of the senses, its supposed existence remains merely a matter of belief. This doctrine is known as the doctrinc of nairātmya. It stands for bringing forth negatively, what an entity is not. The doctrine, if positively stated, stands for bringing out the sanghāta nature of the so called entities. In brief, there is neither the thing' or 'object nor the 'self' or 'subject. Whatever is, is instead, the aggregate of bhuta-bhautika sanghāta and cittacaittasika sanghāta respectively.

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The doctrine of nairātmya, has been very cleverly brought out in the following dialogue between the king Milinda and the Sage Nagasena.?
"Sir, are the hairs Nāgasena ?” "No, great king." "Are nails or teeth, skin or flesh or bone Nagasena ?” “No, great king." "Is the bodily form Nägasena, O Sir ?" "No, great king." "Are the sensations Nāgasena?" "No, great King." "Are the perceptions, the conformations, the consciousness Nagasena?” "No, great King." "Or, Sir, the combination of corporeal form, sensations, perceptions,
conformations and consciousness, is this Nāgasena ?" "No, great King." "Wherever I look then, Sir, I nowhere find a Nāgasena. A merc
word, Sir, is Nägasena. What is Nagasena then? Though speakest False then Sir, and thou liest, there is no Nägasena."
........"Hast thou come on foot or on a chariot ?” "I do not travel on foot, Sir: I have come on a chariot." "If thou hast come on a chariot, great King, then define the chariot.
Is the pole the chariot, great King ?"
And now the saint turns the same course of reasoning against the king which the king himself had used against him. Neither the pole, nor the wheel, nor the body, nor the yoke is the chariot. The chariot, moreover, is not the combination of all these component parts, or anything else beyond them.
King Milinda said to the venerable Nāgasena: "I do not speak untruly, venerable Nāgasena. In reference to pole, axle, wheels, body and bar, the name, the appellation, the designation, the epithet, the word 'chariot is used”.
"Good indeed, great king, thou knowest the chariot. And in the same way, 0 King, in reference to my hair, iny skin and bones, to corporeal form, sensations, perceptions, conformations and consciousness, the word Nāgasena is used: but here subject, in the strict sense of word, there is none. Thus also, great King, has the Buddhist nun Vajirā explained in the presence of the Exalted One (Buddha):

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"As in the case of the parts of a 'chariot' the name 'chariot' is used, so also where an aggregate of five groups is,3 a person is indicated, that is the common notion."
Thus consciousness, according to Buddhism is believed to be a series of discrete states not belonging to 'self" or 'subject. The concept of a unitary self has been ruled out and the individual is considered to be a mere desiguation, used for a combination of groups for practical convenience. Just as "chariot' is a conventional expression, given to the combination of the chariot-parts, similarly is T just a conventional expression, used for the complex of groups. By rejecting the notion of a permanent soul or self, Buddhism "attempts to destroy not only a metaphysical and religious doctrine, but the ordinary man's feeling of states and things as belonging to himself.”4
When we examine our experience of change, we find that our experience is neither of bare change, vor of pure permanence. Instead, our experience is of a changing thing'. In other words, what we experience is an object which remains identical in spite of its being in the midst of change. The expression changing thing' is paradoxical, yet it states the fact of our experience.
This being the case, the rejection of either of these aspects constituting the paradox of change, amounts to the avoidance of the very issue.
As the Parmenidian notion holds one thesis of the paradox of change. namely, permanence alone, the Hinayāna Schools of Buddhistu on the other hand stick to the anti-thesis, namely, change alone. The latter thus disregards the notion of a permanent substance persisting through time by maintaining the nairātnya principle. Accordingly, the Hinayāna Buddhism disregards not only the permanent substance persisting through time, it also rejects the notion of a permanent substance persisting in the midst of change, as a logical construction from the changing sense-data.
In words of Oldenberg : Buddhism "condemns that fixity which we are prone to give to the current of incidents that come and go, by conceiving a substance, to or in which they might happen. A seeing, a hearing, a conceiving, above all a suffering takes place : but an existence, which may be regarded as the seer, the hearer, the sufferer is not recognised in Buddhist teaching”.5

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According to the Hinayāna Buddhism therefore, only change is real, not the thing undergoing change. This implies that the Hinayana schools of Buddhism avoid the paradox by their one sided acceptance of the aspect of change only. It therefore avoids the issue by ignoring the remaining aspect, namely, the aspect of permanence, constituting the paradox of change. Their rejection of the permanent substance shows their incomplete analysis of the issue of change.
Buddhistic analysis of the paychophysical make-up of the individual into the categories of states or events (skandha) serves the double purpose : (a) It exhibits the structure of the person, which stands for the aggregate of the five skandhas, (b) It serves as a model, which can be the obiect of meditation for the adept, thereby enabling him to see that the linitary person does not exist, but is constituted by a complex of impersonal factors. Thereby the adept will learn to see himself not as 'l doing this, but as a complex of different elenients operating in a certain manner. In words of Ninian Smart: "as with the concept of Nirvana, the doctrine of groups has in Buddhism not only a theoretical interest, but also a practical aim."6
The five skandhas in combination are held to constitute a person. The sanghāta, when considered temporally, is held to be subject to the perpe tual change which is technically known as santana in Buddhist philosophy Thus what is called self' or what is termed as "thing, are labels used to signify the everchanging sanghata, technically known as santāna or flux The flame is a famous illustration often used in the Buddhistic literature to express the nature of flux. Accordingly whatever is, is only a succession of momentary series.7
The doctrine of skandhäl thus breaks clown the common belief in a persistent self in two ways, "for not only is the individual analysed as a mere combination of states of different categories; but also the individual is fragmented in time into a succession of evanescent events. He is chopped up... both vertically and horizontally. The doctrine of groups (skandhab)8 performs the first operation : the doctrine of impermanence performs the second."9
It should be noted here that täis santāna doctrine is a kind of a middle way from the then existing extreme views : determinism and indeterminism. 10
The doctrine of momentariness is unlike both the extremes of the doctrines of sasvatavada and Ucchedavada. Unlike the former, according to the doctrine of momentariness an entity does not live forever; unlike tbe latter, the entity is neither held to disappear issueless. The doctrine is

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therefore known as santānavāda according to which though an cntity lives for a moment, it begets an issue. The doctrine is fully developed by the Sautrāntika school.
When the ethical import of this doctrine is examined, nairātmyavāda maintains, that karma is, but the agent is 110t. in a dialogue between a Buddhist nun and Mara, in answer to Mara's question, the nun replies : “What meanest thou Māra, that there is person? False is thy teaching. This is only a heap of changeful conformations (sankhāra); here there is not a person. As in the case where the parts of a chariot came together, the word 'chariot' is used, so also wliere the five groups are, there is a person; that is the common notion."
Change according to this system, is held to be governed by the law. It is this law, which is known as pratityasamutpäda (in Pāli: Paticcasamuppāda).
By holding the doctrine of Pratityasamutpāda. they chock out a principle, which is different from both indeterminism as well as determinism. Regarding the question of the relation between the preceding and the succeeding moments of the series, the doctrine of indeterminism maintains, that their arrangement is a natter of sheer chance or accident. Besides regarding the causal link existing between the preceding and the Succeeding moments of santāna, the principle of determinism accepts a supernatural governing deity or God according to whose wish or will, the succession of the series is held to be determined. Along with the prevailing differences, both these principles are in agreement in maintaining that man is not frec to make alterations iu the predetermined succession of the santāna series.
STICS.
The pratityasamutpāda differs froin the principle of indeterminism in so far as it accepts a universal law to be governing the santāna series. From the principle of determinism, it basically differs on the ground, that unlike determinism, it does not accept the supernatural force in the form of God to be governing the santāna series.
According to the principle of Pratītyasamutpada, cause by itself alone, unaccompanied by the accessories, 'cau not result into the effect. The resulting of the cause into the cffect, is therefore regarded as conditional. The series, for instance of a flame of the oil lamp does not come into being, if either the wick or the oil is missing. Similarly, the series of the light flame, when oncc started, it does not stop or cease to be unless and until any of its accessories (either wick or oil) is absent or removed. The doctrine therefore is known as, this being, that comes to be.11

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I
73
'In Hinayana Buddhism, the term Paticcasamuppada has been literally translated as 'dependent origination'; wherein 'Paticca' stands for 'on account of', 'sama' stands for 'together and 'uppāda' stands for origination.
Buddhaghosha gives the following synonyms for cause or paccāya : Paccāyo hetu kāranam nidanam sambhavo pabliavo ti adi atthato ekam. 12
A significant feature worth mentioning about the principle of Pratityasamutpāda is, that it has kept on changing its meaning according to the various modifications in its interpretation by different Buddhistic schools. Accordingly, the principle stands for its ethical significance in the Vaibbasika system, wherein it refers to the theory that all the elements (nidānah) in the wheel of existence from avidyā to Jaranaraņa, are causally conditioned.
In the words of the Buddha : "O disciples, think not such thoughts as the world thinks : The world is ever-lasting, or the world is not everlasting. The world is finite or the world is not finite.'......If ye think, O disciples, thus think ye : "This is suffering'; thus think ye : This is the origin of suffering'; thus think ye: “This is the extinction of suffering': thus think ye: 'This is the path to the extinction of suffering'. 13
The chain of causation consists of tlie following twelve links:14 (1) Ignorance (avidyā). (2) Mental activity (sankhāra or sauskāra) (3) Rudimentary consciousness of the foetus (vinnāņa or vijñāna) (4) Mental and non-inental series (näma-rūpa) (5) Six sense organs (gadāyatana) (6) Sparsa (phassa) (7) Feeling (vedana) (8) Desire (trọnā or tanha) (9) Upādāna (10) Bhāva (11) Jati (12) Jarā-maraņa
In the chain, each preceding line is believed to be the cause of the succeeding line.15 This twelve-linked chain of causes extends over the three lives: the life of the present birth, past life of the previous birth and the future life of the next birth. Of these twelve, avidyā and sankhära extend to the past or previous birth-and produce vijñāna, nama-rūpa, sadāyatna, sparsa, vedanā, trsnā, upadana and bhāva-leading to the present life. The bhäva produces the jäti and jarămaraņa of the next life,16

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Of these twelve, avidyā and sankhāra belong to the past, birth, decay and death belong to the future; and the intermediate eight belong to the present. It is also named trikāņdaka (having three branches) in Abbidharmakoşa.17
None of these twelve factors are real substances or beings. It is by ignorance that they are thought to be existents and hence attachment is generated towards them. Thus through ignorance comes rāga, dveșa, moha (attachment, antipathy and thoughtlessness); and from these proceed vijñāna and four skandhāh. These, along with the four elements (earth, water, fire and ākāśa) bring nāna-rūpa. From these proceed six senses (şadāyatana) and from that feelings, and from feclings, desires and so on. In words of Nagarjuna: "The aggregates do not arise from desire, nor from time, nor from nature (prakrti), nor from themselves (svabhāvāt), nor from the Lord (Isvara), not yet are they withou' cause; know that they arise from iguorance (avidyā) and desire (trsņā)."18
Without birth, there cannot be decay and death. But why does birth occur? Because of attachment. The formula the refore runs: "From clinging (to existence) comes becoming (bhava); from becoming comes birth; froin birth comes old age and death, pain and lamentation, sorrow, anxiety and despair."19
Attachment gives rise to craving, and feelings are precondition of craving. Feelings arise from sense-contacts. Sense-contacts originate from the sense-fields which include sense-objects, sensations and sense-organs.
The pychological complex cannot function without consciousness. Asks Buddha to Ananda : "Were cognition 20 not to descend into the mother's womb, would name-and-form become constituted therein ?
'It would not, Lord'. "Were cognition, after having descended into the mother's womb, to become extinct, would name-and-form come to birth in this state of being ?
'It would not, Lord'. "Were cognition to be extirpated from one yet young, youth or maiden, would name-and-form attain to growth, development, expansion ? 'It would not, Lord.' 'Wherefore, Ananda, just that is the ground, the basis, the genesis, the cause of name-and-form, to wit, cognition.'21

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The determining cause of the arising of consciousness (i.e: in the foetus) is karma, 22 or to be more accurate, the active tendencies23 which express the operation of karma in the sequence of lives. These active tendencies are operative because of the individual's lack of spiritual insight (for otherwise nirvana would have been the result). The lack of this insight is known as ignorance in Buddhism.
M. N. says about ignorance : "Not to know suffering, 'friend, not to know the origin of suffering, not to know the extinction of suffering : This, O friend, is called ignorance.''24
Buddhism, in agreement with the Brahminical texts, considers ignorance to be the ultimate root of all suffering.
111
The reality according to the Vaibhāșika School is of the nature of momentary, unrelated, pure difference (svalaksaņa),25 whereas the identity or universality are considered to be the mental construction superimposed upon the ontologically real svalakşaņa, by the creative imagination of the active mind. Says Slokavārtika, Kalpana hi buddhivišeșaḥ.
In view of its definition of reality as svalaksana Vaibhäşika maintains that there is no object, of which anything is predicated. The perceptual judgement, in so for as it consists of the distinction between subject and predicate, is held to be faulty. Accordingly when stated this is red-on seeing a red thing, the statement is considered to be erroneous in the opinion of the Vaibhasika Buddhism except for its containing a core of truth-namely, svalaksaņa-which is 'red', in the present case.
The Svalaksaņa, according to Vaiblāşika, can be known as svalakšaņa only when grasped by the nirvikalpaka state of mind, which it calls sensation.
It is a noteworthy characteristic of the early Buddhism, that it accepted the distinction of the two states of mind, known as vijnana and samjna. The former represents the completely passive state of mind, known as vijñāna and samjña. The former represents the completely passive state of pure sensation. The latter, on the other hand, symbolises the active state of mind at the time of mental construction (Kalpana), abstraction forming (udgrahana) definite representation (parichinna) and judgement formation.
It is held that the mind, which is inactive at the level of sensation, becomes actively imaginative afterwards at the level of intellectual reflection when it is considered to be apprehending svalaksaņa as sāmänyalaksana.

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Vaibhāșika accepts the possibility of the direct knowledge of svalaksaņa inspite of the fact, that svalaksaņa is believed to be momentary by nature. Giving illuatration of the fire which is produced by the rubbing of the two sticks. Vaibhāşika maintains the theory of direct causation, according io which the monient of cause is lield to be immediately followed by the moment of cfl'ect without any intervention of the psychic inedium. Consistently with its doctrine of momentariness, Vaibhāșika maintains that the act of coming into being is absolutely contemporaneous with the act of perceiving. Causality, therefore, does not mean here a determinate, temporal sequence. Instead it is maintained to be the simultaneously flashing together of the moment of origination and the moment of cognition. Though cousistent with its principle of monentariness, Vaibhāşika seems to be going against the evidence from experience, which shows, that the two moments must always be at least slightly separated in point of time. For instance, in the case of visual perception, light takes tiine to travel, in order to be cffective, as also the transmission of a current along the optic nerve.
IVA
While trying to explain the principle of causation by accepting the reality of past as well as future along with the present moment, the Vaibhäsika contradicts its thesis of the doctrine of momentariness.
Moreover, Vaibhāşika commits self-contradiction by maintaining on the one hand the reality of the dimension-less svalaksaņa and thereby abolishes time and space from subjective sphere. On the other hand, it accepts the reality of past and future in order to explain causation.
We 11.
.
Its acceptance of the reality of past and future is contradictory to its belief in the principle of momentariness.
Besides, by calling only one aspect to be real of the two relative aspects forming the complex concept of change, and by ignoring the other aspect, the Vaib hāṣika altogether overlooks the problem of change instead of trying to solve it.
Vaibhāșika claims that reality of Santāna-which it considers to be of the nature of svalaksana-when intellectually apprehended as sämānyalaksana; breaks itself into an antinomical concept of change: constituted of the contradictory aspects of permanence and change.
Wlien Vaibhāşika’s notion of reality-which it calls svalaksaņa-is exanıined, it proves to be a mere intellectual abstraction, impossible to be grasped or realized as reality.

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To accept the ultimate reality of svalakšana, is to hold pure difference to be the ultimate. As it is shown by the Madhyamika school, the pure difference, like pure identity, is an intellectual abstraction and therefore not worth considering as ultimately real or absolute.
Now we shall proceed to study the other school of Hinayāna Buddhism, namely the Sautrāntika school.
(to be continued in Vol. 18)
FOOT-NOTES 1. V.M. II, p. 558. (Edi. by Rhys Davids, 1921. Published for P.T.S. by
Humphrey Milford, Oxford Uni. Press). 2. Milindapanha: Translated by II. Oldenberg, pp. 25. Seg. : 3. Material form, sensations, perceptions, conformations, consciousness. 4. Ninian Smart: Doctrine and argument in Indian philosophy. (1964,
George Allen & Unwin), p. 45. 5. Oldenberg : Buddha-his life, his doctrine, his order, pp. 253–54. 6. Ninian Smart : Doctrine and Argument in Indian Philosophy. (Georgo
Allen & Unwin Ltd., 1064) p. 42. 7. Vaibhāşika merely stated the doctrines. It was the Sautrāntika system
which afterwards critically reflected upon the doctrines, presented by the Vaibhāșika school. I shall therefore discuss fully the doctrine of momentariness in my account of the Sautrāntika School. It is sufficient to note that reality, according to the Hinayāna schools is of the
nature of unique, unrelated, momentary Svalaksaņāh. 8. The word in bracket is mine. 9. Ninian Smart : Doctrine and Argument in Indian Philosophy, p. 43. 10. Oldenberg : Buddha, His Life, His Doctrine, His Order. p. 249.
Buddha tells Kaccāna : "The world, O Kaccāna, generally proceeds on a duality, on the 'it is' and the “it is not'. But, O Kaccāna, whoever perceives in truth and wisdom how things originate in the world, in his eyes there is no 'it is not in this world. Whoever, Kaccana, perceives in truth and wisdom how things pass away in this world, in his cyes there is no “it is in this world...Sorrow alone arises where anything arises; sorrow passes away where anything passes away. 'Everything is', is the one extreme, O Kaccāna. 'Everything is not, is the other extreme. The Perfect One, O Kaccāna, remaining far from both these extremes, proclaims the truth in the middle.”

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IT. Idam Sati idam koti, idam asati idań na hoti. : 12. V.M. p. 372 (Bharatiya Vidya Bhavan Publication, Bombay, 1940). 13. S.N., Vol. III, fol. kyā. 14. Mah. S. of D.N.. 15. Buddha says : “Man who are more in a worldly sphere, who hav
their lot cast and find their emjoyments in a worldly sphere, will fin this matter hard to grasp, the law of causality, the chain of cause and effects.” (Refer to M. V. I. page 120 of S. N.). Also see Mal S. of D. N.: "Iti kho Ananda nāmarupapancayā vinnānam, vinnānapancay ñama-rupam, ñama-rupapancayā phasso, phassapancayā vedanā, vedana pancayā tanhã tanhāpancayā upādānam, upādānapancayā bhav, bhavaparcayā jati, jātipanchaya jarāmaraṇam, jarāmaraṇapaņcayā soka
parideva-dukkhadomanassu pāyāsā samblavanti-Mah. S: point 3 16. This explanation cannot be found in the early Pali texts, bu
Buddhaghoşa məntions it in the Sumangalavilasini, Vol. II. on Mah. S 17. A.K. III. 20 : "Sa pratitya samutpādo dvādaśāngah trikāņdakah,
pūrvāparāntayordve dve madhyesgau paripūraņāh// 18. Verse No. 50. A quotation froin Nāgārjuna's Suhrllekha as translated
by Wenzel (P.T.S. 1886), from the Tibetan translation, quoted by : Dr. S. Dasgupta in his 'A history of Indian Philosophy 19. On p. 217 of "Ananjasappāya Suttānta of M.N., the Buddha says,
"If three things were not in the world, my disciples, the Perfect One, the holy supreme Buddha, would not appear in the world, the Law and Doctrine, which the Perfect One propounds, would not shine
in the world. What three things are they? Birtli, Old age and Death." 20. On P.X of 'Dialogues of the Buddha' (Vol. III). R. Davids comments:
"I have let vinnāna be rendered by 'cognition', or by 'consciousness'....." 21. R. C. io D. N. (Mahānidana Suttanta). Translated by R. Davids. on
pages 60-61 of Dialogues of the Buddha' Vol. III, Part II. (P. T. S.
London, 1950). 22. "My action is my possession, iny action is my inheritance, my action
is my womb which bears me. My action is the race to which I am akin, my action is my refuge" (A.N., Pancaka Nipäta). What appears to man to be his body, is in truth "the action of his past state, which then assuming a form, realized through his endeavour, he has become endowed with a tangible existence" (S. N. Vol. I. Fol. jhe). No man can escape the effect of his actions. Says Dha. "Not in the midst of the sea, not if thou hidest thyself away in the clefts of the

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mountains, wilt thou find a place on earth where thou canst escape the fruit of thy evil actions." (-Dha. Verse : 127).
23. From ignorance come conformations (Sankhära). Sankhara can be
translated as "actions", if we understand by this word both the 'internal as well as the external actions' (e.g. internal actions in the form of wish and will). The old scholastic teachers divide actions into three classes as corresponding to the three categories of thought, word and deed. From the principle of moral division, the action can be categorized as either "pure" or "impure". And this brings us to the doctrine of Kanima (karma in Sanskrit) or the law of retribution, which traces out for the wandering soul its path through the world of earthly being through heaven and hell. "Whatsoever he does, to a corresponding state he attains” (M. V., vi. P. 49). For the stream of Sankhāras, the figurative language of Buddhism employs both the stream and the flame as the symbols of the restless movement involved in every state of being. There are four great currents which break-in with the destructive force upon the
human world; the stream of desire, of being, of error, of ignorance. 24. 'Sammadithisuttānta in M. N. 25. Svam asadhāraṇam laksanam tattvam svalaksanam-N. B. T., Dharmot.
tara. Edi. by Peterson, Page 15., I: 20,

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जाणइ - पास
एच. यु. पंडया १. जन आगमिक भूमिका में जहाँ जहाँ 'जाण:-पासई' शब्दयुग्म का उपयोग हुमा है, वहाँ समी स्थानों पर 'जाणइ' शब्द प्रथम क्रम में पाया जाता है, और जहाँ नञ् का उपयोग हुआ है, वहाँ न 'पासई' के ही साथ जोड़ा गया है, जाणह' के साथ नहीं, जैसे-'जाणइ ण पासइ ।'
नन्दिस्व में पांचों ही ज्ञानों की द्रव्यादि विचारणा में 'जाणइ पासई' का प्रयोग हुआ है । यद्यपि काल को नहीं देखा जा सकता है, फिर भी वहाँ 'जाणइ' के साथ 'पास' भी प्रयुक्त हुआ हैं । एक ओर श्रुत एवं मनःपर्याय को दर्शन नहीं है, फिर भी वहाँ 'माणइ पासइ' का प्रयोग है, तो दूसरी ओर मतिज्ञान को दो दर्शन होते हुए भी वहाँ 'जाणइ, ण पास इ' का प्रयोग किया गया है। अवधि की विचारणा में 'दृशू' धातु का प्रयोग किया गया है-जैसे 'जोइ टूढाण' पासइ', 'अगत्थ गए ण पासइ ।' लोग पासित्ता, आगास पदेसं पासेजा आदि ।' इसके आधार पर ऐसा अनुमान किया जा सकता है कि नन्दि के समय तक 'जाणइ पासह' का संबंध अनुक्रम के ज्ञानदर्शन के साथ नहीं था।
परवर्ती काल के जैनाचार्यों ने 'जाणइ' का संबंध ज्ञानसे, एवं 'पास' का संगंध दर्शन से जोड़ा और इन दोनों का मूल क्रम बदल कर दर्शन का स्थान शानसे पूर्व में रखकर, दर्शन को अनाकार एवं ज्ञान को साकार बताया । परन्तु इस व्यवस्था की संगति के लिए बहुत प्रयत्न करने पडे, जिनके फल स्वरूप [ केवलशान की विचारणा में] क्रमवाद, युगपत्वाद और अमेदवाद अस्तित्व में आए । मतिज्ञान में विषयेन्द्रिय संयोगरूप व्यंजना विग्रह के पूर्व में दर्शन का स्थान युक्तिसंगत नहीं होने से, दर्शन ज्ञान की व्यवस्था के लिए जैनाचार्यों को अधिक खींचतानी करनी पड़ी जैसे अभयदेवसूरिने अवग्रह-ईहा को दर्शनरूप बताया | सिद्धसेन दिवाकर एवं यशोविजयजी ने ज्ञान - दर्शन का अभेद बता कर इस गडबड़ी को ही समाप्त कर दिया ।
'दर्शनानन्तर ज्ञानम्' की व्यवस्था में जैनाचार्यों को ही कुछ न कुछ त्रुटि अवश्य दिखाई दी है, अत: इस लघुनिबंध में यह प्रयास किया गया है कि, बैदिक एवं बौद्ध परंपरा के परिप्रेक्ष्य में “जाणइ-पोसइ" का ज्ञान दर्शन से संबंध, कक्षा, क्रम और अर्थ क्या हो सकता है ?
२. ऋग्वेद में उच्च ज्ञान के लिए विश्वदर्शतः, विश्वदृष्टःक, सर्वस्य दृष्टार.क, दूरेश:ख, विश्वचक्षा ग, भूर्यक्षाः सहस्त्रचक्षा.ड, सहस्राक्ष:च, सहस्रचेताःछ विचर्षणिःज आदि शब्द मिलते हैं। महाभारतगत विष्णुसहस्तोत्र में विष्णु के सर्वदर्शनः सर्वविद , सर्वक सहस्त्राक्षः, सर्वतश्चक्षुः आदि विशेषण मिलते हैं' । एक ही लोक में रामायण में राम के
- और हिनस्तोत्र में विष्णु के लिए सर्वज्ञः एव सर्वही विशेषण दिए गये है ।

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८२
एच यु, पंडया
जैन परंपरा में भी श्री महावीर के लिए भी अनंत नाण अनंत दंसणक, प्रभूयद सीख सम्वद ंसीव्रग, अनंतनागद ं सीध आदि विशेषण मिलते हैं । इस आधार से ऐसा कहा ज सकता है कि, प्राचीन काल से ही ज्ञान एवं दर्शन दोनों ज्ञप्ति होने पर भी अलग अ माने जाते थे । अतः ये दोनों अभिन्न नहीं हैं ।
ऋग्वेद में ज्ञान, विज्ञान और सर्वज्ञ शब्दों के प्रयोग नहीं मिलते हैं, परन्तु 'शा' ओ 'शू' धातु के विविध प्रयोग विविध अर्थो में अवश्य मिलते हैं, जैसे कि, (१) सामान्य शक्ति परक अर्थ में जानती क, जानताख, जाननूग, जानतेघ, विजानाति, आदि; (२) विशेष ज्ञप्ति परक अर्थ' में विजानीहिच, आजानीतछ, भादि और (३) उच्च ज्ञान परक अर्थ मे विजानाति आदि रूप मिलते हैं ।
"
. इसी तरह दृशू घातु के भी रूप प्राप्त होते हैं, जैसे किं, ( १ ) सामान्य जानना अर्थ पश्यथझ, पश्यन्तिञ, पश्यन् पश्यमानासाठ आदि; ( २ ) सम्यक्ज्ञान परक अर्थ में पश्यन्ड संपश्यतिढ आदि; (१) साक्षीभावसे जानना अर्थ में पश्यन् आदिण; (४) प्रकाश में लाना अर्थ' में पश्यति आदि; (५) चारों और से देखना अर्थ में अभिपश्यतिथ आदि; (६) विशेष देखना अर्थ में विपश्यतिद्, प्रपश्यध आदि; और (७) अतीन्द्रिय दर्शन परक अर्थ में पश्यन्न पश्यति दर्शम् अधिदर्शक आदि रूप मिलते हैं ।
कहीं एक ही मंत्र में दृशू धातु का उपयोग जानना और देखना परक अर्थ में हुभा है, जैसे - या [अग्नि] विश्व [सर्वभूतानि ] अभि विपश्यति [ विशेषेण तेजसा प्रेक्षते ], भुवन । [ भूतजातानि] स पश्यति च [ सम्यक् जानाति च ] [ऋ 10-187-4] ।
(१) कहीं दर्शन की सहाय से ज्ञानप्राप्ति की बात है, जैसे पश्यन् ( प्रकाशयन् ) चिके - तत् (जानाति) ऋ 6-9-3, ( २ ) कहीं ज्ञान की सहाय से सामान्य देखने की बात है, जैसे किं चिकित्वान् (जानन् ) अवनश्यति (अवाङ् मुखः सन् ईक्षते ) (ऋ. 8-6-29)। (3) कहीं ज्ञान की सहाय से विशेष देखने की बात है, जैसे कि, तव क्रत्वो (प्रज्ञानेन ) सूर्य पश्येम् । ऋ. 9-4–6, (4) कहीं ज्ञान की सहाय से चारों और देखने की बात है जैसे कि, ऋतुना (पज्ञानेन ) परिपश्यते ( परितः पश्यन्ति ) (ऋ 9-71–9)।
इस आधार से कहा जा सकता है कि, ऋग्वेद काल में 'ज्ञा' और 'हशू' धातु सामान्यज्ञप्ति, विशेषज्ञप्ति एवं उच्च ज्ञप्ति परक अर्थों में प्रयुक्त हुए हैं, फिर भी 'ज्ञा' धातु की अपेक्षा 'शू' धातु विशेष स्पष्ट ज्ञानपरक अर्थ' का वाचक रहा है ।
3 उपनिषदों में ज्ञान 11, विज्ञानख, प्रज्ञानग, सर्व उघ, दर्शन, आदि शब्द मिलते हैं । ऐतरेय उपनिषद् में आज्ञान, विज्ञान, प्रज्ञान, संज्ञान, मेघा, धृति, मति, स्मृति, दृष्टि आदि को प्रज्ञान ब्रह्म के पर्याय माने हैं | 12
मुण्डकोपनिषद् में आत्मदर्शन के लिए तीन सोपान बताए हैं (1) आत्मा को जनान>> ( 2 ) फिर उसका ध्यान करना (3) और > उसके बाद आत्म विज्ञान से आत्मा दर्शन करना | 13

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जाणइ पासई
८३
4. भगवदगीता में ज्ञातु द्रष्टु च तत्त्वेन (11-54), ज्ञानिनस्तत्त्व दर्शिनः (4-34, स्मनात्मान पश्यन् (6-20); ददामि दिव्य ते चक्षुः (11-8); अहे तृलोके द्रष्टुम् (113), तत्त्वज्ञानाथदर्शनम् (13-12); ध्यानेनात्मनि पश्यन्ति (13-25%3; पश्यन्ति ज्ञानचक्षुषः 5-10), योगिनश्चन पश्यन्ति (15-11%3; आदि वाक्य ज्ञान से, दर्शन की उच्च कक्षा चेत करते हैं । मनु स्मृति एवं भागवत में प्रयुक्त 'मत्रज्ञ' और 'मंत्रदर्शिन् शब्द इसी कक्षा
समर्थन करते हैं । 14 रघुवंश और बुद्धचरित में ध्यान स्थिति में देखने की बात है. नने की नहीं, जैसे:-सोऽपश्यत्प्रणिधानेन संततेः स्तम्भकारणम् । (रघुवशम् 1-74)तततेन स दिव्येन परिशुद्धेन चक्षुषा । ददश' निखिल' लोकमादर्श इव निर्मले ॥ (बुद्ध चरितम 4-8) । ये प्रयोग भी दशन की कक्षा (ज्ञानसे) ऊँची बताते हैं।
बौद्ध परंपरा में भी "जानाति-पस्सति" शब्द युग्म का प्रयोग मिलता है, जिसका अर्थ लि डिक्शनरी में Recognize, Realize, know बताया है। यहीं अर्थ जैन गमिक रूढप्रयोग “जाणइ-पासइ' का है, ऐसा अनुमान किया जा सकता है। गुजराती षा का रूढप्रयोग "जाणी- जोईने " इसी बात का समर्थक है।
इन समस्त तथ्यों के आधार पर यह स्वीकार करना होगा कि भारत में जन आगमिक काल में 'जानाति' और 'पश्यति' शब्द एक ओर सामान्य अर्थ में प्रयुक्त होते थे तथा सरी ओर वे एक दूसरे से भिन्न अथ' के बाचक भी थे।
जैन आगभिक 'जाणइ-पासइ' शब्दयुग्म सामान्य अर्थ में प्रयुक्त हुआ है। अत: वहाँ जाणइ' का संबंध ज्ञान से एवं पासइ का संबध दशन से जोड़नां युक्तिसंगत नहीं है। अतः मति एवं श्रुत की विचारणा में प्राप्त दो पाठान्तरों (क) जाणइ-पासइ, (ख) .. --- जाणइ, ण पासई'-में से 'जाणइ-पासई पाठान्तर युक्ति संगत है। यशोविजयीने जैन तर्कभाषा में ज्ञानविचारणा में दर्शन को छोड़ दिया है, यह सव'था योग्य किया है। ...
जहाँ ये दोनों शब्द भिन्न अर्थ के वाचक हैं, वहाँ दर्शन की कक्षा ज्ञान से ऊँची रही है । फलतः ज्ञान के पश्चात् ही दश'न का क्रम रखा जा सकता है। अतः जैन परंपरा में ऐसी व्यवस्था का स्वीकार करना उचित होगा कि जिस तरह केवली के लिए ज्ञानोत्तर दर्शन की व्यवस्था है, ऐसी ही व्यवस्था छद्मस्थ के लिए मति एव अवधि में भी स्वीकारना उचित है । फल स्वरूप दशन अनाकार नहीं हो सकता । अस्तु ।
पाटीप (1) यह लघु निबंध ओल इन्डिया ओरिएन्टल कोन्फरन्स (35 वाँ सेशन) में पढा गया । .
(इ.स. 1990, नवेम्बर) इस निबध के मार्गदशक प. मालवणियाजी हैं। ... : (2) नंदि = नन्दिसूत्रम्. स. मुनि पुण्यविजयः, प्राकृत ग्रन्थ परिषद् प्रकाशन, इ स. 2023,
सूत्र 22, 23, 29, 32, 41,59,119 दव ओ ओहिणाणी जहण्णेण अण'
ताणि रविदवाइ जाणइ पासइ...न दिसूत्र 28. (3) ज्ञा-वि = ज्ञानबिन्दु प्रकरण, यशोविजयजी, स... सुखलालजी, सिंधी जैन ग्रंथमाला
प्रकाशन, अहमदाबाद, ई स. 1942, पृ. 42-62, प्रस्तावना ।

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एच यु. प्रडया
(4) नंच = नन्दिर्णि मुनि पुण्यविजयजी, प्राकृत पथ परिषद् , वाराणसी, इ स. 1966
पृ. 42 की पादटीप, विशेषावश्यक भाष्य गाथा 533 (इन्डोलोजी प्रकाशन, अहमदाबाद (5) शा. वि. पृ 33-47 (6) ऋ = ऋग्वेद संहिता भाग १-4, सायण भाष्य समेता, प्रकाशन वैदिक संशोधन
मण्डल पूना-6, द्वितीय आवृत्तिः शके 1894 | ऋ. 1-146-5; (क) 1-1919; 5, 6; (ख) 7-1-1; (ग) 7-63-1; (घ) 2-27-3 (ड) 7 34 10; (च) 1-23-3; 1-79-12; 10-90-1; 10-161-3; (छ) 1-100 12;
(ज) 1-35-9; 1-79-12; 1-64-12, 1-78-1; 2-41-10; 5 63-3 (7) विष्णुसहस्रनाम, मकरन्द दवे, महर्षि वेद विज्ञान अकादमी, अहमदाबाद
लोक 10, 14, 22, 24, 67, (8) रामायण 2-106-6, विष्णु सहस्त्र श्लोक 48 (क) सू. क सूत्रकृतांग स. पुष्फभिक्खु गुडगौव छावनी, इ.स. 195.3 । सूक 1-9:24
(460% (98) आचारांग स. पुप्फमिकूखु 1-5-4-5 (309); (94) सू कृ.
1-6-5 (356); (94) सू कृ, 1-9-24 (460) (10) (क) ऋ. 3-31-4; 6; 5-45-2; ख) 5-51-15; (ग) 3-29-10; (घ)3.
57-3; (ड) 5-61-7; (च) 1-51-8; (छ) 1-94-8; (ज) 6-9-3, झ, 1105-16; (I) 2-27-3; (ट) 4-1-17, 7-60-2; (8) 7-83-1; (ड) 1-88-5; (ढ) 3-62-9, (ण) 6-51-2; (त) 7-94-6; (थ) 1-25-11;
(द) 3-62-9; (ध) 6-47-7; (न) 9-96-7; (प) 9-10-9; (फ) 1-25-18 (11) क पञ्चज्ञानानि (पञ्चेन्द्रिय ज्ञानानि) कठ- कठोपनिषद्-उपनिपद्भाप्य खण्ड-1, 2,
प्रकाशन गीताप्रेस गोरखपुर, स . 1992 कठ, 2-3-10, उच्चज्ञान कट, 2-3-8, (ख) लौकिक ज्ञान परक अथ में मु. मुण्डकोपनिषद् 2-2-1, विशेषज्ञान परक अर्थ में मु. 1 132-12; उच्चज्ञान (विज्ञान ब्रह्म) तैत्तिरीय 2-5-1, (ग) कठ 1-2-24 ऐतरेय 3-1-3 (4) मुण्डक 1-1-9, 2-2-7, प्रश्नोपनिषद् 4-10, 4.11 (ड) दृश्यते त्वग्रथा बुद्धया सूक्ष्मया सूक्ष्मदर्शि भिः कठ 1-3-12 (ये सभी उपनिषद्
उपयुक्त उपनिषद भास्य खण्ड १-२ में हैं । ) (12) 3-1-2 ऐतरेय (13) मुडक 2-2-5 से 8 (14) आप्टे की डिकशनरी (15) नेच् पृ. 42 की पादटीप (16) विशेषायश्यक भाष्य गाथा 550

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प्राकृत भाषा में उवृत्त स्वरके स्थान पर 'य' श्रुति की यथार्थता
-के. आर. चन्द्र __आचार्य श्री हेमचन्द्राचार्य ने अपने प्राकृत व्याकरण में ऐसा नियम दिया है कि मध्यपर्ती अयप्राण व्यंजनों का लोप होने पर 'अ' और 'आ' शेष रहने पर यदि वे 'अ' और 'आ' के बाद में आये हो तो और कभी कभी अन्य स्वरों के बाद आये हो तो भी उन 'अ' और 'मा' की लघु प्रयत्न के कारण 'य' श्रुति होती है।
उनका सूत्र और वृत्ति इस प्रकार हैअवर्णो य श्रुतिः 8.1.180
कगचजेत्या दिना लुकि सति शेषः अवर्णः अवर्णात्परो लघुप्रयत्नतरयश्रुतिभवति ।। नयर', रसायलो, पयावई पायालं । क्वचिद भवति (अर्थात् शेष 'अ', 'आ' के पहले 'अ', 'आ' नहीं होने पर भी) पिया (पिबति) और सरिया (सरिता 8.1.15)
व्याकरणकार चण्ड के प्राकृत-लक्षण में भी 'य' अति का सूत्र दिया गया है. परन्तु हेमचन्द्र की तरह इतना स्पष्ट नहीं है
यत्वमवणे' 3.37 ककारवर्ग तृतीयोरवणे परे यत्वं भवति । काकाः = काया; नागाः = नाया ।
वररुचि इस प्रवृत्ति के बारे में मौन है । तो क्या ऐसा माना जाय कि यह 'य' श्रुति की प्रवृत्ति वररुचि के बाद में प्रारम्भ हुई या वररुचि ने जिस प्राकृत भाषा का व्याकरण लिखा है उसमें या उनके समय में 'य' श्रुति का प्रचलन ही नहीं होगा और यह प्रवृत्ति बाद में प्रचलित हुई होगी। ... आश्चर्य की बात तो यह है कि इस मन्तव्य के विरुद्ध भरत-नाटयशास्त्र में भी 'य' श्रुति का आंशिक रूप से अप्रत्यक्ष रूप में अनुमोदन मिलता है। उसमें निम्न प्रकार का निदेश है
प्रवलाचिराचला दिषु भवति च कारोपि तु यकार: 17.16 अर्थात् मध्यवर्ती 'च' का 'य' भी होता है।
अब लोक प्रवृत्ति को भी देख लें कि उसमें 'य' श्रुति का प्रचलन था या नहीं और 'य' श्रति के नियम को मात्र जैन परम्परा में ही अपनाया गया है वह कहाँ तक उचित है।
पालि साहित्य में तो मध्यवती' अल्पप्राण व्यंजनों के लोप की प्रवृत्ति है ही नहीं फिर भी उसमें भी कहीं कहीं पर 'य' श्रुति मिलती है जो लोक-प्रवृत्ति के प्रभाव के नमूने मिल रहे हो ऐसा माल्म होता है । गाइगर महोदय (36) ने कुछ उदाहरण इस प्रकार दिये हैं जो प्राचीनतम पालि साहित्य में भी मिलते हैं
निय (निज) सुत्तनिपात, आवेणिय (आवेणिक) विनयपिटक, अपस्नोयान (अंपगोदान) बोधिवंश; खायित (खादित; जातक । 1. Pali Literature and Language; Geiger, Eng. Trans. B. K. Ghosh,
Delhi-1968, pp. 81-82
HERE

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के. आर. चन्द्र
इस 'य' श्रुति का प्रचलन प्राचीनकाल से ही था यह शिलालेखों से भी सिद्ध होता है। डॉ. एम ए. मेहेडले का इसके बारे में निम्न प्रकार का निष्कर्ष है....
सम्राट अशोक के पूर्वी क्षेत्र के शिलालेखों में मध्यवर्ती 'क' और 'ग' का कभी कभी लोप होने पर शेष रहे उस 'अ' का जो 'अ' और 'इ' के पश्चात् आता है कभी कभी
दलने के कुछ उदाहरण प्राप्त हो रहे हैं। यह निष्कर्ष हेमचन्द्र के नियम के साथ बिलकुल साम्य रखता है।
वे आगे कहते हैं कि इसी प्रकार उत्तर-पश्चिम के शिलालेखों में 'आ' और 'ओ' के पश्चात् आनेवाले 'ज' का लोप होने पर शेष रहे 'अ' के 'य' में बदलने के कुछ उदाहरण मिलते हैं ।
अशोक से परवर्ती ई. स. की चौथी शताब्दी तक के भारत के सभी क्षेत्रों में प्राप्त हो रहे शिलालेखों में मध्यवर्ती अल्पप्राण के लोप के बाद उत्त स्वर की 'य' श्रुति होने के कितने ही उदाहरण मिलते हैं और यथावत् उद्वृत्त स्वर भी मिलते हैं।
शिलालेखों में प्राप्त हो रहे 'य' श्रुति के उदाहरण इस प्रकार दिये जा सकते हैं(i) अशोक के शिलालेख . .
अनावुतिय (अनायुक्तिक) धली पृथ, जौगड पृथक् । - उपय (-उपग) धौली, कालसी, शाह, मान, गिर. । अधातिय (अर्धत्रिक) लघु शिलालेख । ____ कम्बोय (कम्बोज), रय (राजन्), समय (समाज) शाहबाजगढ । (ii) खरोष्ठी शिलालेख
सहयर (सहचर) K14, महरय (महाराज) K131 प्रथम शताब्दी ई. स. पूर्व । संवत्शरय (संवत्सरक) K131 प्रथम शताब्दी ई. स अव्यय 'च' का भी 'य' K863, द्वितीय शताब्दी ई. स. (K86 काबुल के पास वर्दक के
कलशलेख (Vase Inscp. से). महरय (महाराज) K131, पूय (पूजा) K, K804, K88 (प्रथम शताब्दी ई. स.
__ पूर्व से तृतीय शताब्दी ई स तक) श्री मेहेण्डले द्वारा दिये गये उदाहरणों में (पृ. 298-299) य श्रुति के उदाहरणों के साथ साथ उद्वत्त स्वरों के उदाहरणों की .मात्रा अधिक है।
, व्याकरणकार वररुचि ने प्राकृत भाषा के जो लक्षण दिये हैं उनके आधार से वे दक्षिण प्रदेश (महारष्ट्र विध्यागारे के दक्षिण का प्रदेश) के निवासी थे ऐसी संभावना हो सकती है-यह ए अनुमान मात्र है । वे दक्षिण प्रदेश के हो और दक्षिण में 'य' श्रति की यह प्रवृत्ति विद्यमान न हो ऐसी शंका की जा सकती है। परन्तु दक्षिण के शिलालेखों में प्रथम शताब्दी ई. स. पूर्व से ही इस प्रवृत्ति के उदाहरण मिलते हैं। (i) अय---सोपारय. (शूर्पारक) -L 11 19 नानाघाट ]I
आय-नाय (नाग) L 1078 भाजा
2. Historical Grammar of Inscriptional Prakrits:
Poona, 1948, pp. 271-276
M.
A.
Mehendale,

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प्राकृत भाषा में उवृत्त स्वर के स्थल पर 'य' श्रुति की यथार्थता
इय-सामिय (स्वामिक) L 11063 नासिक IV उय-पुयथ (पूजार्थ) L 10003 कण्हेरी
ओय-महाभोय (महाभोज) L 1073 कुडा (ii) आया-राया (राजा) L 1113 नानाघाट I । उया-वेण्डया (विष्णुका) L 1060 कुडा (iii) अयि---पवयितिका (प्रवजितिका) L 1041 कुडा
पवयित (प्रवजित) L 1125 नासिक IV, कण्हेरी आयि-भायिला (भ्राजिला) L 1050 काले । इयि--वाणियिय (वाणिजिय-वाणिज्य) L 1055 कुडा
एयि-वेथिका (वेदिका) L 1089 काले' I (iv) आयू-पायून (पादोन) L 1133 नासिक III
यही नहीं परन्तु चतुर्थ शताब्दी के मैसूर राज्य के बेलारी जिल्ले के शिवस्कंदवर्मा के हीरहडगल्लि के ताम्रपत्र में भी य श्रुति का प्रयोग मिलता है।
भारदायो (भारद्वाजः), भारदाय (भारद्वाज), अकूर-योल्लक (अकर-चालक)
अर्थात् ऐसा अनुमान नहीं लगाया जा सकता कि दक्षिण में यह प्रवृत्ति नहीं थी। इस परिप्रेक्ष्य में वररुचि द्वारा 'य' श्रुति का उल्लेख नहीं किया जाना उनके व्याकरण का एक आश्चर्य ही है।
शिलालेखों में जो उदाहरण मिलते हैं उनमें सभी स्वरों के पश्चात् आने वाले उदवृत्त स्वरों के स्थान पर य अति मिलती है। पिशल महोदय का भी मत है कि जैनों द्वारा लिखी गयी हस्तप्रतों में भी यही स्थिति है परन्तु जैनेतर रचनाओं की हस्तप्रतों में यह य श्रुति नहीं अपनायी गयी है। उनका कहना है कि लेखन का सही तरीका यह है कि सभी स्वरों के बाद उदवृत्त स्वर अ और आ के स्थान पर य अति का उपयोग होना चाहिए (पिशल 187)। .
आधुनिक भाषाओं में भी यह य श्रुति कितने ही शब्दों में पायी जाती है। हिन्दी : गया, किया, दिया, पिया, अंधियारा, बहिनिया, जीयदान, अमिय, पियर । गुजराती : पियर, मायरु, दियर, गयो, शीयालो, होय छे. वेण (बयण-वचन). अन्य शब्द : धनपतराय, रायबहादुर, कायर.
वास्तव में उच्चारण की सरलता और लघु प्रयत्न का ही सिद्धान्त इस य श्रति में लागू होता है जो एक स्वाभाविक नियम है जिसके लिए व्याकरणकारों का अनुमोदन हो या न हो। परन्तु सभी जनेतर प्राकृत रचनाओं में य श्रुति का नहीं मिलना वास्तविकता के अनुरूप नहीं है और इसे भाषाकीय-कृत्रिमता ही कहा जायगा। यह कृत्रिमता वररुचि के प्रभाव से आयी हो या अन्य कोई परम्परा के कारण, जो हो सो हो परन्तु है एक प्रकार से अस्वाभाविकता का दोष ।

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अग सूत्र 'आचार'-सापेक्ष जीवसिद्धि
गुरू विचक्षण पदज - साध्वी सुरेखा श्री जैन वाङ्मय की धारा सदैव 'जीव' सापेक्ष ही प्रवाहित रही है । सात तत्त्व, पंचास्तिकाय., षड्द्रव्य, नवपदार्थ सभी में जीव तत्व को ही प्राथमिकता दी गई है। जैन दर्शन की आधारशिला ही जीव तत्त्व है । बंधनयुक्त जीव ही संसार और बंधनमुक्त जीव ही सिद्ध है। जीव और अजीव ये दो ही तत्त्व जैन दर्शन मान्य करता है । इसमें भी प्राधान्य जीव-तत्व का ही है । क्योंकि दृश्यमान अजीव तत्त्व जीव तत्त्व का ही कलेवर है, ऐसा स्पष्ट मन्तव्य है । यद्यपि इन दो तत्त्वों को प्रमुखता दी है, तदपि जीव-तत्व ही इस दर्शन का केन्द्र बिंदु रहा है । जीव और अजीव तत्व की मिश्रावस्था ही, इस संसार का हेतु है । अजीव संलग्न जीव ही ससरण करता है, भ्रमण करता है ।
वस्तुतः जीव तत्त्व है भी या नहीं ? जीव है तो कैसा है? उसका स्वरूप क्या है? उसका लक्षण क्या है ? इत्यादि अनेक प्रश्न दाशनिक चिन्तन के विषय सदैव से रहे है। चिन्तक-धरा पर प्रस्फुटित होते रहे हैं। द्वादशानी के प्रथम अंग सूत्र 'आचार' में जीवअस्तित्व, जीव सिद्धि पर पर्याप्त प्रकाश डाला है । जीव को आत्मा, चैतन्य आदि अभिधानों से भी उल्लिखित किया गया है । 'जीव-सिद्धि' इस तथ्य की प्रामाणिकता इसमें 'अस्तिवाद के चार अगों की स्वीकृति द्वारा होती है, आत्मवाद, लोकवाद, कर्मवाद और क्रियावाद ।' इसी तथ्य की पुष्टि 'सूत्रकृताङ्ग' द्वितीय अंग सूत्र में भी है, 'लोक-अलोक, जीव-अजीव, धर्म -अधम बध-मोक्ष, पुण्य-पाप, क्रियो-अक्रिया नहीं है ऐसी संज्ञा मत रखो, किन्तु ये सब हैं । ऐसासंज्ञा रखो।
आत्मवादी, लोकवादी, कमवादी और क्रियावादी किसे कहा जाय ? जो आत्म स्वरूप को समझ लेता है वही सच्चा आत्मवादी है। जो आत्मबादी है वही सच्चा लोकवादी है। जो आत्मा के और लोक के स्वरूप को जानता है वही कर्मवादी और जो कर्मवादी है वही क्रिया करने से क्रियावादी होता है।
आचाग के इस उल्लेख से यह स्पष्ट हे। जाता है कि आत्मा या जीव का अस्तित्व है या नहीं? जिसने आत्म स्वरूप को जाना है, वही लोक को भी जान पाता है । वही कर्म और क्रिया में भी पूर्ण निष्ठा के साथ तत्पर होता है । आत्मज्ञान मात्र यहाँ पर्याप्त नहीं है. तदनुसार लोक में कर्म और कर्मानुसारी क्रिया भी यहाँ महत्त्वपूर्ण है। यह सूत्र जैन दर्शन पर 'अकर्मण्यता' के आरोप का भी निराकरण करता है । साथ ही जो दर्शन आत्मा को सर्वव्यापी, नित्य, क्षणिक, अकर्ता मानते है, उसका भी निरसन करता है । . ___ अन्य दर्शनों ने किसी ने आत्मवाद को, तो किसीने लोकवाद को महत्त्वपूर्ण बताया। किसी ने कर्म को तो किसी ने क्रिया को प्राथमिकता दी । वहाँ जैन विचारणा अनेकान्तवाद पर आधारित होने से आत्मवाद के साथ लोकवाद, कर्मवाद और क्रियावाद को भी ग्रहण करती

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साध्वी सुरेखा श्री
है । जो आत्मा के अस्तितत्व में विश्वास करता है, वह लाक कर्म और क्रिया से उपरत नहीं हो सकता । एकान्त आत्मवाद, एकान्त लोकवाद, एकान्त कर्मवाद एवं एकान्त क्रियावाद का यहाँ निषेध किया गया है । लेगकस्थित जीवात्मा कर्म हेतु क्रिया करता ही है । कर्म समारंभ हेतु क्रिया अनिवार्य है ! इसीलिए "मैंने किया, मैंने करवाया और करते हुए अन्य को अनुमोदन दूंगा, लोक में इतनी ही कर्मचध की हेतुरूप क्रियाएँ समझनी चाहिए 14 ऐसा उल्लिखित है । जीव का कर्म हेतु क्रिया का इससे निश्चय होता है । वस्तुत: एकान्त पक्ष मिथ्या है, समन्वित अनेकान्तवाद वस्तु-स्वरूप का सच्चा ज्ञान कराने में सहायक है ।
स्पष्ट है कि जैन दर्शन की भित्ति ओत्मवाद पर अधिष्ठित है । इस आत्मवाद के प्रश्न का दर्शन की उत्पत्ति की पृष्ठभूमि कहा जाय तो अनुचित न होगा। क्योंकि आत्म सापेक्ष दृष्टि भारतीय चिन्तकों की रही है। इसी जिज्ञासा की झलक आचाराङ्ग में स्थल स्थल पर दृष्टिगत होती है। इसमें उल्लेख है, "इस संसार में एक-एक जीव को यह ज्ञान नहीं होता कि दिशा-विदिशाओं में संचरणशील कौन है ? आत्मा का पुनर्जन्म होता है या नहीं ? मैं कौन था और यहाँ से चलकर परलोक में कहाँ जाऊँगा ? क्या होऊँगा? फिर भी कई जीव अपनी विशिष्ट जातिस्मरणादि ज्ञानयुक्त बुद्धि से अथवा तीर्थङ्कर के कहने से या अन्य उपदेशकों से सुनकर यह जान लेता है कि दिशा विदिशाओं में गमन करनेवाला, भवान्तर में संचरण करनेवाला मैं हूँ ।
जा दश न आत्मा का सर्वव्यापी, नित्य, क्षणिक, और अकर्ता मानते हैं, उनके मत में आत्मा का भवान्तर में संक्रमण सिद्ध नहीं हो पाता | न्याय-वैशेषिक दर्शन आत्मा को सर्वव्यापी मानते हैं । सर्वव्यापकत्व मानने पर जीव का भवान्तर में संक्रमण असिद्ध हो जाता है। उसमें कोई क्रिया भी घटित नहीं हो सकती । जब क्रिया का ही अभाव है, तो इहलोक और परलोक की व्यवस्था की संगति नहीं हो सकेगी । शुभा-शुभ कर्मों का फलानुभाव नहीं है। सकेगा।
सांरव्य दश'न आत्मा का कूटस्थ नित्य के रूप में स्वीकार करता है । कूटस्थनित्यता मानने पर अनित्य पक्ष को हानि पहुंचती है। इससे भी भवान्तर संक्रान्ति, लोक व्यवस्था, कम एवं क्रिया की निष्ठा नहीं हो सकेगी । क्योंकि नित्य उसे कहा है जो 'अप्रच्युतानुत्पन्न स्थिरेक स्वभाव नित्यम्' जो कभी नष्ट न हो, उत्पन्न न हो, एक स्वभाव में स्थिर रहे वह नित्य है । इस प्रकार आत्म नित्यत्व स्वीकार करने पर नवीन शरीर का धारण करना पूर्व शरीर का त्याग नहीं हो सकेगा । जब जन्म मरण घटित नहीं होगा तो कर्म और क्रिया की व्यवस्था भी नहीं हो सकेगी। इस प्रकार यहाँ आत्मा की फूटस्थ नित्यता का निराकृत करके बौद्ध-दर्शन सम्मत क्षणभगवाद पर आत्मस्थिति का स्थापन भी अमान्य किया है। बौद्ध मतानुसार प्रत्येक पदार्थ क्षणमात्र अवस्थित रहता है और दूसरे क्षण में निरन्वय नष्ट हे। जाता है। यदि आत्मा की क्षणमात्र स्थिति व निरन्वयनाश माना जाय तो इहलोक परलोक, पुनर्जन्म तथा उसका अनुसन्धात्मक ज्ञान 'साह भी नहीं हो पावेगा ।' क्षणिक स्थिति में क्रिया भी संभावित नहीं है क्योंकि दूसरे क्षण में तो नाश हो जायेगा । अतः क्रियाकाल का

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अंग सूत्र 'ओचार'- सापेक्ष जीवसिद्धि
आकाश भी नहीं है । क्रिया कारिता के पश्चात् फल प्राप्ति भी उसे नहीं हो सकेगी, क्योकि प्रथम क्षग में वह क्रिया करेगा, उसका फल अवान्तर क्षण में मिल सकेगा । जब कि दसरा क्षग भी नष्ट हो जाने से उसका भोक्ता भी कौन होगा ? इस संगति से कृतनाश और अनिकल के दोष की संभावना रहेगी। क्योंकि कर्ता कोई और भोक्ता कोई और होगा । अतः आत्मा को सर्वथा क्षणिक न मानकर परिणामी नित्य मान्य किया है।
सांख्य दर्शन आत्मा को का न मानकर भोक्ता मान्य करता है। जब स्वयवह कर्ता नहीं तो भोक्ता भी कैसे हो सकता है ? अकर्ता मानने पर भोक्ता मानना योग्य नहीं है और जब मोक्ता नहीं तो जन्ममरण स्वर्ग-नरक, पुण्य -पाप, इहलोक परलोक गमन भी संभव नहीं हो पावेगा । इसी से यहाँ कम वाद और क्रियावाद भी पुष्ट होता है। क्यों'क शुभाशुभ क्रिया की ओर कम वादी प्रेरित होता है | शुभ कार्यो में प्रवृत्ति और अशुभ कार्यो से निवृत्ति कर्मवादी करता है । यहाँ इस सूत्र से आत्मा के अस्तितत्व के साय कमबंध का भो विचार किया गया है ।
आत्म अनेकत्व की विचारणा का इसमें कथन हैं कि 'सति पाणा पुढे। सिया' अर्थात् सभी प्राणी पृथक पृथकू रूप से रहे हुर हैं । जबकि अद्धत वेदान्त की मान्यता है कि एक एव हि भूनारमा, भूने भूते व्यावस्थित ।। अर्थात स्वभावतः जीव एक है, परन्तु देहादि उआधियों के कारण नाना प्रतीत होता है । आचाराङ्ग में यहाँ इस मत का ख डन करते हुए उल्लेख है कि प्रत्येक प्राणी में पृथक् पृथक् आत्म अस्तित्व है। जबकि वेदान्त दशना. नुसार तो ब्रहा अर्थात् जीव एक ही है वही अंश सर्व भूतो में विद्यमान है।
पृथ्वीकाय, जलकाय, अग्निकाय, वायुकाय और वनस्पति काय इनको एकेन्द्रिय प्राणी मानकर जीव सता का निर्देश करते हुए कथन है कि पृथ्वीकाय, अपकायक, ते उकाय, वायुकाय16 और वनस्पतिकायादि17 जीवों का अपलाप नहीं करना चाहिये तथैव आत्मा का भी अपलाप नहीं करना चाहिये । जो इनकी सजीवता में शंकाशील होकर अपलाप करता है, वह आत्मा के अस्तित्व का अपलाप करता है। जो आत्मा के अस्तित्व का निषेध करता है। वह इनकी सचेतनता का अपलाप करता है।
स्पष्ट है जिस प्रकार हमें अपने आत्म-अस्तित्त्व का बोध होता है, उसी प्रकार इन षड् निकाय के जीवों के अस्तित्व व उनकी सचेतनता का बोध होता है।
इन पृथ्वी काय के जीवों को वेदना का अनुभव कैसे होता है ? ऐसा पूछने पर समाधान किया गया है कि, 'जैसे जन्म से अन्वे, बहरे, लूले, लँगडे तथा अवयवहीन किसी व्यक्ति के कोई भाला दि द्वारा पाँव, रखने, पिण्डी, धुटने, जघा, कमर, नाभि, पेट, पांसली, पीठ, छाती, हृदय, स्तन, कन्धा, भुजा, हाथ, अंगुली, नत्र, गर्दन, दाढ़ी, होठ, दांत, जीभ, तालु, गाल, कान, नाक, आँख, मोह, ललाट, मस्तक इत्यादि अवयव छेदे तो उस अन्ध बधिर को वेदना होने पर भी वह व्यक्त नहीं कर सकता। इसी प्रकार एकेन्द्रिय पृथ्वीकाय के जीवों को अध्ययत वेदना होती है। जैसे कोई मनुष्य पर सहसा प्रहार कर उसे मूच्छित करके फिर मार डाले तो मूविस्था में उसे पीड़ा होती है, वैसे ही पृथ्वीकाय की वेदना समझनी चाहिये।"

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साध्वी सुरेखा श्री
कर्ण, नासिका आदि इन्द्रियों से रहित ये जीव वेदना का अनुभव मूञ्छितावस्था की भांति करते हैं। यद्यपि इन्द्रियाभाव के कारण उसकी अभिव्यक्ति नहीं कर पाते, फिर भी उनका अनुभव तो होता ही है। इसी भाँति अपकाय, तेजस् कायादि जीवों की अनुभूति अव्यक्त रूप से होती है।
अकाय के जीव को सजीव मानना यह जैन दर्शन की मौलिकता है। भगवान् महावीर के काल में अन्य दार्शनिक जल को स नीव नहीं मानते थे, किन्तु तदाश्रित अन्य जीवों की सत्ता स्वीकार करते थे । तैत्तिरीय, आरण्यक में 'वर्षा' को जल का गर्भ माना है और जल को 'प्रजननशक्ति' के रूप में स्वीकार किया गया है। 'प्रजनन क्षमता' सचेतन में ही होती है अतः सचेतन होने कि धारणा का प्रभाव वैदिक चिन्तन पर पड़ा है, ऐसा माना जा सकता है।19 किन्तु मूलत. अणगार दर्शन को छोड़कर अन्य सभी दार्शनिक जल को सचेतन नहीं मानते थे । इसी कारण यहाँ आचाराङ्ग सूत्र में दोनों तथ्यों को स्पष्ट किया है । 1. जल सचेतन है 2. सदाश्रित अनेक छोटे बडे जीव रहते हैं । इस प्रकार जल को सचेतन मानकर उसमें जीव अस्तित्व सिद्ध किया है।
.
.
आ
जिस प्रकार पृथ्वी, पानी में जीव-सत्ता को मान्य किया है, उसी प्रकार तेउकाय-तेजस् काय में भी चेतना मानकर जैन दर्शन में अग्नि को जीव माना है। भगवान् महावीर कालीन धर्मपरम्पराओं में जल तथा अग्नि दोनों को देवता मानकर पूजा जाता था, किन्तु उसकी हिंसा का विचार नहीं किया गया था। जल से शुद्धि और पंचाग्निता से सिद्धि मानकर इनका खुल्लमखुल्ला प्रयोग किया जाता था। भगवान् महावीर ने इन दोनों को ही सजीव माना है । टीकाकार शीलांकाचार्य के अनुसार, 'अग्नि की सजीवता तो स्वयं ही सिद्ध है। उसमें प्रकाश व उष्णता का गुण है। जो कि सचेतन में होते हैं । साथ ही अग्नि वायु के अभाव में जीवित भी नहीं रह सकती है।1 स्नेह, काष्ट आदि का आहार लेकर बढ़ती है, आहार के अभाव में घटती हैं | यह सब उसकी सजीवता के स्पष्ट लक्षण है। भगवती सूत्र में भी इसकी पुष्टि की गई है 122 - वनस्पतिकाय की सचेतनता बताने के लिए मनुष्य शरीर के साथ तुलना करते हुए कहा है कि 'जैसे अपना शरीर उत्पन्न होता है, वैसे यह वनस्पति भी उत्पन्न होती है। अपना शरीर बढ़ता है तो वनस्पति में भी वृद्धि होती है । अपने शरीर में चैतन्य है तो यह भी चैतन्यवान् हैं । अपने शरीर को छेदने से यह कुम्हला जाता है, उसी प्रकार यह भी छेदने से कुम्हला जाती है। जिस प्रकार अपने शरीर को आहार चाहिये, उसी प्रकार वनस्पदि को भी आहार की आवश्यकता होती है। अपना शरीर अनित्य, अशाश्वत हैं. तो वनस्पति भी अनित्य-अशाश्वत है । अपना शरीर घटता बढ़ता है तो यह भी घटती बढती है। अपना शरीर अनेक विकारों को प्राप्त करता है, वैसे यह भी विकारों से ग्रसित होती है ।23 यहाँ वनस्पति की सचेतनता का उल्लेख स्पष्ट रीति से किया गया है । ज्ञानयुक्त मनुष्य की भाँति इसमें भी ज्ञान होता है क्योंकि धात्री, प्रपुन्नाट (लोजवन्ती) आदि वृक्षों में सेना जागना पाया जाता है । अपने नीचे जमीन में गाडे हुए धन की रक्षा के लिए ये अपनी शाखा फैलाते हैं 15

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अंग सूत्र 'आचार' सापेक्ष जीवसिद्धि
वर्षाकाल के मेघस्वर से तथा शिशिर ऋतु की वायु से इनमें अंकुर उत्पन्न होते है। अशोक वृक्ष के पल्लव और फूल की उत्पत्ति कामदेव के संसर्ग से स्खलित गतिवाली, चपलनेवाली सोलह शृगार सजी हुई युवती अपने नूपुर से शब्दायमान सुकोमल चरण से स्पर्श करती है, तब होती है । बकुल वृक्ष का विकास सुगधित मद के कुल्ले के सिचन से होता है। लाजवती वृक्ष हाथ के स्पर्श मात्र से संकुचित हो जाता है। 6 क्या ये सब क्रियाएँ ज्ञान के अभाव में संभव हो सकती है ? सुप्रसिद्ध वैज्ञानिक सर जगदीशचंद्र वसु वैज्ञानिकने भी संसार में वनस्पति में चेतनता मानने के लिए बाध्य कर दिया है । उन्होंने अपने वैज्ञानिक साधनों के द्वारा यह प्रत्यक्ष कर दिया है कि वनस्पति में भी क्रोध, प्रसन्नता, राग, मोह, आदि भाव निहित है। उनकी तारीफ करने पर वह हास्य प्रकट करती है और गाली देने पर तथा निदा करने पर क्रोधित हाती दृष्टिगत हुई है । इस प्रकार वैज्ञानिक युग में वनस्पति की चेतनता के अनेक प्रमाण प्राप्त होते हैं ।
त्रस कायिक जीवों में अंडज, पातज, जरायुज, रसज, संस्वेदज समूछिम उदिभज औषपातिक प्राणियों के समूह को संसार कहा है। आचाराङ्ग में षड्जीवनिकायों में वायुकाय को सजीवता का अंत में उल्लेख किया है। वायु को सचेतन मानना यह भी जैन दशन की मौलिकता है। सामान्य प्रम में पृथ्वी अप, तेजस, वायु, वनस्पति और उस इस प्रकार आता है किन्तु यहाँ इस क्रम का उल्लंघन करके वायुकाय का वर्णन अंत में लिया है। इसका क्या कारण है ? इस शका का समाधान शीलांकाचार्य टीका में इस प्रकार करते हैं, परकाय में वायुकाय का शरीर चमचक्षु (आँख) से दिखाई नहीं देता है । जबकि अन्य पांचो का शरीर चक्षुगाचर है । इसी कारण वायुकाय का विषय अन्य पांचों की अपेक्षा दुर्बोध है । अतः यहाँ पर पहले उन पांचों का वर्णन करके अंत में वायु का विवेचन किया है । इस प्रकार अंग सूत्र आचाराङ्ग में षइजावानकाय का पृथक् पृथक् वणन करके जीव के अस्तित्व की सिद्धि की गई है । जैन दर्शन में जीव की सत्ता का विचार जिस सूक्ष्मता और गहनता से किया है, अन्यत्र कहीं दृष्टिगोचर नहीं होता । जीव का लक्षण स्वरूप तथा वर्गीकरण यहाँ अहिंमा धर्म के पालन के परिप्रेक्ष्य में करके सूक्ष्मातिसूक्ष्म हिंसा का निषेध किया गया है ।
- आत्म स्वरूप की अनिर्वचनीयता, स्वयं सिद्धता व शुद्धता का निर्देश सुन्दर रीति से किया है कि, "शुद्धात्मा का स्वरूप बताने के लिए कोई भी शब्द समर्थ नहीं है | तक की यहाँ गति नहीं है । बुद्धि वहाँ तक नहीं जाती, कल्पना भी नहीं हो सकती । वह कम मलरहित प्रकाशरूप समग्र लेक का ज्ञाता है । वह न दीध' हैन छोटा है, न पड़ा है. न गोल है, न त्रिकोण है न चौरस है, न मडलाकार है न काला है, न नीला है न पीला है, न लाल है, न सफेद है, न सुगन्धवाला है, न दुग धवाला है न तीखा है न कडवा है न कसैला है. न खट्टा है, न मीठा है, न कठोर है, न सुकुमार है, न भारी है, न हल्का है, न डा है. न गम' है, न स्निाध है, न रूक्ष है, न शरीरधारी है, न पुनर्जन्मा है, न. आसक्त है, न स्त्री है, न पुरुष है, न नपुसक है । वह ज्ञाता है, परिज्ञाता है । उसके लिए कई उपमा नहीं, वह अरूपिणी सत्ता वाला है । अवस्था रहित है, अतएव उसका वर्णन करने में कोई शब्द

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૪
● साध्वी सुरेखा श्री
- समर्थ नहीं है । वह शब्दरूप गंधरूप, रसरूप, और स्पर्शरूप नहीं है । स्पष्ट है कि आत्मा का स्वरूप इंद्रियागोचर होने से इ ंद्रियागम्य है । उपनिषदों में जिस प्रकार 'नेति नेति' कहकर संबोधित किया है, उसी प्रकार शुद्धात्म स्वरूप का विवेचन भी नहीं किया जा सकता । नित्यानित्य आत्मा का स्वरूप जैन दर्शन का मौलिक चिंतन है । जो आत्मा है, वही विज्ञाता हैं । जो विज्ञाता है, वही आत्मा है । जिसके द्वारा वस्तु स्वरूप जाना जाता है, वही ज्ञान आत्मा का गुण हैं । उस ज्ञान के आश्रित ही आत्मा की प्रतीति होती है । जो आत्मा और ज्ञान के इस संबंध को जानता है, वहीं आत्मवादी है और उसका संयमानुष्ठान सम्यकूं कहा गया है । "
- शुद्धात्म स्वरूप की प्रतीति, अनुभव हो सकता है । जो आत्मवादी है वहां झाता है। ऐसा यहाँ स्पष्ट निर्देश है ।
'आत्मवत् सर्वभूतेषु' की भावना का साङ्गोपाङ्ग वर्णन यहाँ मिलता है - जिसे तू मारने विचार कर रहा है, वह तो तू स्वयं है, जिस पर तू हुकूमत चलाने का विचार करता है, वह भी तू स्वयं है । जिसे तू दुःखी करना चाहता है, वह तू स्वयं है। जिसे तू पकडना चाहता है, वह तू स्वय है । जिसे तू मार डालना चाहता है, वह भी तू स्वयं ही है । यह विचार कर । सचमुच इस समझ से ही सत्पुरुष सभी जीवों के साथ मैत्री भाव कर सकते हैं 12
यहाँ कई व्यक्ति का करते है कि आत्मा तो नित्य हे अच्छेद्य है, अमेय है, अचल है, सनातन है । इसे शस्त्र नहीं छेद सकते, अग्नि जला नहीं सकती, पानी गला नहीं सकती, हवा सुखा नहीं सकती । जब यह शाश्वत तो उसकी हिंसा कैसे हो सकती है ? इसका समाधान यह है कि यहां हिंसा का अर्थ आत्मा का व्यापादन नहीं बल्कि आत्म सलान शरीर का व्यापादन है । आत्मा का आधारभूत शरीर है । आत्मा का शरीर से विजीकरण ही हिंसा कहा है जा पायतानेनानित्यत्व पर आधारित होने से आत्मसिद्धि विवादास्पद नहीं हो पाती ।
इस प्रकार जैन चिंतन आत्मा की स्वयं सिद्धता, अनिर्वचनीयता पर प्रमुख रूप से निर्धारित हैं। जीव आत्मा या चेतना की सत्ता का प्रश्न महत्वपूर्ण होने पर भी यहाँ विवादा★ स्पद नहीं है ।
1. a
2.1.1
2 आचाराङ्ग : 15 से आयावाई, लोयावाई, कम्माबाई, किरिया वाई.
3. सूत्रकृताङ्ग : 2.5
4 आची., 1.1.6
5. आचा: 1.3
6. वही, 1.4

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अंग सूत्र 'आचार' सापेक्ष जीवसिद्धि
7. केशव मिश्र : तर्क भाषा पृ 148.
8. सौख्य कारिका 19-20
9. स्याद्वाद मंजरी श्लोक 18
10 सांख्यकारिका : 17, 11; सांख्य प्रवचन सूत्र : 1.66; योग सूत्र 4.24 11 आचा० : 1.2.12
12. ब्रह्म सूत्र : शांकर भाष्य 32.18, ब्रह्म बिंदु : 72
13: arar: 1.2 13
14. वही : 1321 15. वही 16, वही 1.7.60-61
1.4.29
17. वही : 1.5.42-44
18. आचा : 1.2.16
19. संदर्भ : श्री पुष्कर मुनि अभिनन्दन ग्रंथ, पृ. 346, ड. जे. आर जोशी (पूना) 20. आंचा 1.3.25
21. आचा: शीलां. वृत्ति 1.1.14 पत्रांक, 50
""
22. भगवती : शतक 6 उद्द. न विणा वा उयाएन अगणिकाए उज्जलति
23. आचा० : 1.5.45
25. षड्दर्शन समुच्चय श्लोक 47-48 गुणरत्न सूरि कृत टीका
25. समराइच्च कहा, तइओ भव, पत्रांक 171
26. षड्दर्शन समुच्चय : श्लो 47-48 गुणरत्न सूरि कृट टीका
27. आचा० : 1.6.49
28. वही : 1.7.60-61
29. वही : शीळांका टीका; पत्रांक 56
30. आचा० : 1.5.6
32. आची० 1.5.5
९५

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પણ્ડિતરાજ જગનાથકૃત પ્રૌઢમનારમાકુચમર્દિની ટીકાનો અભ્યાસ
વસન્તકુમાર મ. ભટ્ટ*
૦.૦ ભૂમિકા :
૦.૧ પાણિનિએ પિતાના “અષ્ટાધ્યાયી” વ્યાકરણમાં જે ક્રમે સૂત્રોની રચના કરી છે, તે જ ક્રમને વળગી રહીને કાશિકાવૃત્તિ (ઈ.સ. ૬૦૦-૭૦૦)માં પાણિનિનાં સૂત્રોની સમજૂતી રજૂ કરવામાં આવી છે. પાણિનિનાં સૂત્રોની મદદથી જ્યારે કે વાક્ય કે વાક્યના એક એકમરૂપ નામપદ કે ક્રિયાપદની રૂપસિદ્ધિ વર્ણવવી હોય ત્યારે પાણિનિનાં સૂત્રોને ઉપસ્થિતિ ક્રમ બદલાય છે. આવી રૂપસિદ્ધિમાં જે કમે સૂત્રોની ઉપસ્થિતિ થાય છે, તેને “પ્રક્રિયાક્રમ પણ કહે છે. કાલક્રમે “કાશિકાગ્રુત્તિ', કે જેમાં “અષ્ટાધ્યાયી’નાં સૂત્રોની પાણિચ્ચરિતક્રમે વ્યાખ્યા કરવામાં આવી છે, તેવા વૃત્તિગ્રન્થોને બદલે પ્રક્રિયાગ્રન્થની, (કે જેમાં રૂપસિદ્ધિમાં જે ક્રમે સૂત્રો ઉપસ્થિત કરવામાં આવતાં હોય છે તે પ્રક્રિયા ક્રમાનુસાર સૂત્રોની વ્યાખ્યા કરવામાં આવતી હોય તેવા ગ્રન્થની રચના થવી શરૂ થઈ છે. આમાં ધમકાતિ (ઈ.સ. ૧૧૦૦ - ૧૧૫૦)ના “રૂપાવતાર' અને વિમલ સરસ્વતી(ઈ.સ. ૧૭૫૦) ના રૂપમાલા' જેવા ગ્રસ્થા પછી, ઈ.સ. ૧૫૦૦ માં રામચન્દ્રાચાર્યુંકત પ્રક્રિયાકીમદી' અસાધારણ મહત્વનું સ્થાન ધરાવે છે. (કારણું કે આ પ્રક્રિયા ગ્રન્થની પરંપરામાં જ, અને ‘પ્રક્રિયા કૌમુદી'માંથી જ વિપુલ પ્રેરણા મેળવીને કાલક્રમે ભોજિ દીક્ષિતે (ઈસ. ૧૬૫૦) વૈયાકરણ-સિદ્ધાન્ત-કીમુદી' ગ્રન્થની રચના કરી છે.)
૦.૨ રામચન્દ્રાચાયત પ્રક્રિયાકૌમુદી' ઉપર “પ્રકાશ અને પ્રસાદ નામની બે નોંધપાત્ર ટીકાઓ મળે છે. આમાંથી પહેલી “પ્રકાશ” (અથવા “પ્રક્રિયાકૌમુદીવૃત્તિ) નામની ટીકા શેષવંશમાં જન્મેલા શ્રીકૃષ્ણ પંડિતે રચી છે, અને બીજી “પ્રસાદ’ નામની ટીકા પ્રક્રિયાકૌમુદીકાર રામચન્દ્રાચાર્યના જ પૌત્ર વિઠ્ઠલે રચી છે.
૧૩ પ્રક્રિયાકૌમુદીકાર રામચન્દ્રાચાર્યનું દ્વિવિધ વંશવૃક્ષ નીચે પ્રમાણે હોય એમ જણાય છે :* તા. ૧૭ - ૧૮ ડિસેમ્બર, ૧૯૯૧ ના દિવસે એ સંસ્કૃત વિભાગ, ભાષાસાહિત્યભવન,
ગુજરાત યુનિવર્સિટી, અમદાવાદ દ્વારા આયોજિત “ડિતરાજ જગન્નાથ વિષયક રાજ્યકક્ષાને પરિસંવાદ” માં રજૂ કરેલ શોધપત્ર * રીડર, સંસ્કૃત વિભાગ, ભાષાસાહિત્યભવન, ગુજરાત યુનિવર્સિટી,અમદાવાદ- ૯.

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(૧) જેમ વંશવૃક્ષ :
કૃષ્ણાચાર્ય (પિતા)
(પુત્ર)
શ્રીકૃષ્ણ
નૃસિંહ (પુત્ર - ૧)
રામચન્દ્રાચાર્ય (પુત્ર - ૨) (પ્રક્રિયા કીમુદી)
સિંહ (પૌત્ર) (પ્રયિાકૌમુદી પ્રકાશકર્તા)
વિઠ્ઠલ (પ્રપૌત્ર)
(પ્રક્રિયાકૌમુદી પ્રસાદ-કર્તા) પ્રક્યિાકીમુદકાર રામચન્દ્રાચાર્યનું વંશ “શેષવંશ” એવા નામથી પણ પ્રખ્યા બન્યું છે; આ વંશમાં ઘણું વૈયાકરણે પાડ્યા છે અને તેમણે પાણિનીય વ્યાકરણશાસ્ત્ર પ્રચારમાં ખૂબ મહત્ત્વને ફાળે આપે છે. (ર) વિદ્યાવંશવૃક્ષ :
ગોપાલાચાર્ય-ભ્રાતા -કૃષ્ણાચાર્ય
રામચન્દ્રાચાર્ય (બન્નેના શિષ્ય, પણ કૃષ્ણચાર્યના પુત્ર અને “પ્રક્રિયાકૌમુદી'ના કર્તા)
શ્રીકૃષ્ણ (શેષ)
(શિષ્ય) પ્રક્યિાકૌમુદી પ્રકાશ - ટીકાના કર્તા
નૃસિંહ
ભદોજિ દીક્ષિત (શિષ્ય). –વૈયાકરણ સિદ્ધાન્ત કૌમુદી અને પ્રૌઢમનેરમ - ના કર્તા
રામેશ્વર =વીરેશ્વર (પુત્ર અને શિષ્ય
વિલ
(શિષ્ય)
ચક્રપાણિ
જિગન્નાથ (શિષ્ય). -રસગંગાધર –મને રમાકુચમર્દિની –શબ્દકૌસ્તુભખંડન
-પ્રૌઢમનોરમા ખંડન
૧. પ્રૌઢમરમા ખંડનીના કર્તા ચક્રપાણિદ પિતાના ગુરુ તરીકે શેષશના “વટેશ્વરનું નામ
આપ્યું છે (જુઓ : ૧.૫ માં ઉદ્ભૂત કરેલા શ્લેક). આ વટેશ્વર તે જ “વીરેશ્વર શેષ” છે.

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પંડિત શ્રી યુધિષ્ઠિર મીમાંસકજીએ આ ગુરુશિષ્ય પર પરાનુ એક ચિત્ર નીચે પ્રકારે આપ્યુ છે :
ગોપાલાચાય
નૃસિંહ
↓ રામચન્દ્રાચાય
↓
કૃષ્ણ
કૃષ્ણાચાય
*
રામેશ્વર (વીરેશ્વર)
વિઠ્ઠલ
જગન્નાથ ભટ્ટોર્જિં દીક્ષિત
ચક્રપાણિ દત્ત
આ ચિત્રમાં જગન્નાથ અને ભટ્ટાજિદીક્ષિતને સતીર્થ્ય' (સમાન ગુરુના શિષ્ય) અતાવ્યા છે; તે ચિત્ત્વ છે.
**
પ્રોફે. શ્રી આર. ખી. આઠવલે સાહેબે લખ્યું છે કે—ભટ્ટોનિ દીક્ષિતે પોતાના ‘પ્રૌઢમનારમા’ ગ્રન્થમાં વ્યાકરણશાસ્ત્રના પોતાના ગુરુ શ્રીકૃષ્ણ શેષના પ્રક્રિયાકૌમુદી ( પ્રક્રિયાકૌમુદી પ્રકાશ) નામના વ્યાકરણ ગ્રન્થમાંના કેટલાક મુદ્દાનુ ખડા કરેલુ છે. વીરેશ્વર શાસ્ત્રી શેષ જગન્નાથરાયના પિતાના વ્યાકરણશાસ્ત્રના ગુરુ હતા, એટલે જગન્નાથરાયને ભટ્ટોર્જિ દીક્ષિત ઉપર એ રીતે રાપ હતા, એ ઉધાડુ‘ છે. એક તો પોતાના ગુરુના(પિતાના) [ખરેખર ‘ગુરુના (પિતાના) ગુરુના' એમ પ્રેફ્ે. આઠવળે એ લખવુ જોઇતુ હતુ...] ગ્રંથનુ' ખડન કર્યું', એ પોતાના પિતાનુ' જ અપમાન થયું', એવી લાગણીથી થનારા રાષ, અને ખીન્ને, ભટ્ટોજિ દીક્ષિતે પ્રત્યક્ષ પોતાના ગુરુના ગ્રંથનું ખંડન કરી ગÖથી ગુરુદ્રોહ કર્યાં એતો રાખ.૩.અહી પ્રેફે. આવળેએ વીરેશ્વર શેષને જગન્નાથના સાક્ષાત્ ગુરુ નહી' કહેતાં, જગન્નાથના પિતા(પેરમ ભટ્ટ/પેરુ ભટ્ટ)ના ગુરુ કહ્યા છે તે અનવધાન-પ્રયુક્ત
પ્રમાદ હશે ?
૦.૪ ભટ્ટોજિ દીક્ષિતે વૈયાકરણસિદ્ધાન્ત કૌમુદી'ની રચના કર્યા પછી, તેની ઉપર ‘પ્રૌઢમનારમા’નામના એક ટીકાગ્રંથ પણુ લખ્યા છે. આ ગ્રંથમાં તેમણે પોતાના પરમ ગુરુ (પ્રક્રિયાકૌમુદીકાર) રામચંદ્રાચાય'ના મતાનું તથા પોતાના સાક્ષાત્ ગુરુ (પ્રક્રિયા
૨. જુએ : સંસ્કૃત વ્યાકરળાએ બા તિહાસ (મા”-); '. યુધિષ્ઠિર મીમાંસ, પ્રા.
રામાજી કપૂર ટ્રસ્ટ, સોનીવત (ચાળા), તૃતીય સત્તર, સ. ૨૦૩૦, પૃષ્ઠ : ૪૦૮, ૩. જુએ : રસગ’ગાધરની ભૂમિકા’, લેખક : રા, ખ. આઠવલે, અનુવાદક : નગીનદાસ પારેખ, યુનિવર્સિટી ગ્રંથ નિર્માણુ છે, અમદાવાદ, ૧૯૭૨; પૃ. ૧૧૨,

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કૌમુદી પ્રકાશ - ટીકાકાર) શ્રીકૃષ્ણ શેપના અનેક મતનું પ્રોઢિવાદપૂર્વક સયુક્તિક ખંડન કર્યું છે. લોજિ દીક્ષિતના આ પ્રીમરમા” ગ્રંથે વૈયાકરણ સમૂહમાં ભારે ઊહાપોહ જગાવ્યો છે, અને તેનું પ્રકટપણે ખંડન કરવા માટે ત્રણેક વૈયાકરણાએ પ્રયત્ન પણ કર્યો
(1) પ્રક્રિયા મુદ-પ્રકાશકાર શપકૃષ્ણના પૌત્ર અને વીરેશ્વરના પુત્રે (કે જેનું
નામ અજ્ઞાત છે, તેમણે) પ્રૌઢમનોરમા નું ખંડન કરતે કેઈ ગ્રન્થ લખ્યો હતા.૪ પણ સમ્મતિ આ ગ્રંથ અપ્રાપ્ય છે.
ચક્રપાણિદત્ત નામના બીજા એક વૈયાકરણે પ્રૌઢમનેરમાં ખંડન” નામને ગ્રન્થ લખે છે એમાંથી કેટલેક અંશ “લાજરસ કંપની, બનારસ દ્વારા પ્રકાશિત
થયો છે." (૩) પંડિતરાજ જગન્નાથે પ્રૌઢ મનોરમા કુચમદિની” નામની ટીકા રચીને ભોજિ
દીક્ષિતની “પ્રૌઢમનોરમાનું ખંડન કર્યું છે. ૦.૫ પંડિતરાજ જગન્નાથે પ્રૌઢનેરમા’નું ખંડન કરવા માટે જે “કુચમદિની” ટીકા લખી છે, તેનાં બે પ્રેરક પરિબળો નીચે પ્રમાણે છે :
(૫) ભોજિ દીક્ષિતે પિતાના પરમગુરુ શ્રીરામચન્દ્રાચાર્યની પ્રક્રિયાકીમુદી'માંથી જ ઘણી બધી પ્રેરણા લઈને વૈયાકરણ સિદ્ધાન્તકૌમુદી'ની રચના કરી છે. તથાપિ ભટ્ટોજિ દીક્ષિતે “પ્રીમરમામાં પોતાના પરમગુરૂની જ પ્રક્રિયાકૌમુદીને મતનું ખંડન કર્યું છે, અને સાથે સાથે પિતાના સાક્ષાત ગુરુ શ્રીકૃષ્ણ શેષની ‘પ્રક્રિયાકીમુદી પ્રકાશ” ટીકામાં ચલા અનેક મતનું પણ ખંડન કર્યું છે ! આથી પંડિતરાજ જગનાથની દૃષ્ટિએ ભકોજિ દીક્ષિતે “પ્રૌઢ મનેરમાં” લખીને ગુરદ્રોહ જ ર્યો છે. વળી, પંડિતરાજ જગન્નાથને માટે આ ગુરદ્રોહ અક્ષમ્ય બની રહ્યાનું એક કારણ એ પણ છે કે ભદોજિ દીક્ષિતના જે સાક્ષાત ગુરુ –પ્રક્રિયાપ્રકાશકાર શ્રીકૃષ્ણ શેષછે તે જગન્નાથના સાક્ષાત ગુરુ શેષ વીરેશ્વરના પિતા છે. આથી પોતાના ગુરૂના પિતાની કઈ માનહાનિ કરી જાય તે પતિરાજ જગનાથથી કેવી રીતે સહન થઈ શકે ? આમ જગન્નાથે ગુરદ્રોહી ભોજિ દીક્ષિતની પ્રૌઢ મનેરમા’નું ખંડન કરવા એક ટીકાની રચના કરી, અને તેને પ્રૌઢમને રમાકુયમદિની” એવું અસભ્ય શીર્ષક આપીને, ભટ્ટોનિ દીક્ષિતની ટીખળી ઉડાવી છે.
() “પ્રીતમને રમાકુચમદિનીની રચના પાછળ બીજો પણ એક પ્રસંગ બન્યા હોય એમ લાગે છે. આ પ્રસંગની વિગત તરફ ધ્યાન દોરતાં પંડિત યુધિષ્ઠિર મીમાંસકે ४. सा च प्रक्रियाप्रकाशकृतां पौत्रैरखिलशास्त्रमहार्णवमन्थाचलायमानमानसानामस्मदगुरूवीरेश्वरपण्डितानां तनयदूषिता अपि स्वमतिपरीक्षार्थ पुनरस्माभिरपि निरीक्ष्यते ॥ प्रौढमनोरमा, स.
सदाशिव जोशी, चौखम्बा संस्कृत सीरिज आफिस, बनारस, १९३८, परिशिष्ट--१, पृ.१. ૫. ચક્રપાણિકૃત પ્રઢમનેરમા ખંડને ઉદ્ધાર ભદોજિ દીક્ષિતના પૌત્ર હરિ દીક્ષિતે
પ્રૌઢમનેરમા” ઉપરની ટીકા “શદરમાં કર્યો છે.

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નીચે પ્રમાણે લખ્યું' છે : પડિતરાજ જગન્નાથને ભટ્ટોર્જિં દીક્ષિત સાથે જે અહિનકુલવેર જેવું સહજ વૈર ઊભું થઈ ગયું હતુ. એ વિષે એક કવિએ લખ્યુ` છે કે—ગવિખ દ્રાવિડ(અપ્પય્યદીક્ષિત)ના દુરા×હરૂપી ભૂતાવેશથી (પ્રેરાયેલા) ગુરુદ્રોહી ભટ્ટોજિ દીક્ષિતે ભરી સભામાં, વગર વિચારે પ`ડિતરાજને મ્લેચ્છ' કહી દીધા. ધૈયનિધિ ૫તિરાજે આ (વચન)ને તેમની પ્રૌઢમનારમા'નું કુચમન કરીને સાચુ કરી દેખાડયુ અને અપ્પય દીક્ષિતાદિ (ભટ્ટોજિના સમથ કા) જોતાં જ રહી ગયા.
પતિ યુધિષ્ઠિર મીમાંસકે કાશીમાં પ્રકાશિત થયેલી ‘રસ ગ`ગાધર'ની કોઈ હિન્દી ટીકામાંથી એક ઉદ્ધરણ આપ્યુ છે, જેમાં ઉપયુક્ત પ્રસંગ નોંધ્યા છે :
यद् द्राविडदुर्ग्रहग्रहशामिलष्टं गुरूद्रोहिणा यन्म्लेच्छेति वचोऽविचिन्त्य सदति प्रौढेऽपि भोजिना । तत्सत्यापितमेव धैर्यनिधिना यत्स व्यमृद्नात् कुत्रम् निर्ब्रध्याऽस्य मनोरमामवशयन्नયાદ્યાન સ્થિતાન્ ।।F
*
આપણે જાણીએ છીએ કે પતિરાજ જગન્નાથે યવનકન્યા સાથે લગ્ન કર્યાં હતા. આ હકીકતથી ખીજાયેલા કાશીના તત્કાલિક સમાજમાં, જગન્નાથને મ્લેચ્છ' જાહેર કરનારા કોઈ પ્રસ`ગ બન્યા હોવાની પૂરી સભાવના છે. અલબત્ત, જગન્નાથે પોતે આવા કોઈ પ્રસગની વાત પ્રૌઢમનારમાકુચમનિી'ની પ્રસ્તાવનામાં લખી નથી.
૧. પ્રોઢમનોરમાકુમ ્ની' ટીકા થન્થના પરિચય :
૧.૧ ૫. જગન્નાથકૃત મનોરમા ખ`ડનરૂપા-ચમદ્દિની નામની ટીકા સમ્મતિ પૂર્ણ રૂપે મળતી નથી. પણ શ્રી સદાશિવ જોશી શાસ્ત્રીએ સમ્પાદિત કરેલી ‘પ્રૌઢમનારમા’માં પૃ. પ૬૬ પછી, પરિશિષ્ટ રૂપે (પૃ. ૧ થી ૨૬) આ ટીકા જોડવામાં આવી છે.
આ ટીકામાં કુલ છ પ્રકરણા આવેલાં છે :
૧. સ'ના પ્રકરણ,
૨. પરિભાષા પ્રકરણ, ૭. અચ્ સન્ધ્રિ પ્રકરણ,
૪. હસન્ધિ પ્રકરણ
૫. વિસગ` સન્ધિ પ્રકરણ અને ૬. સ્વાદિ સન્ધિ પ્રકરણુ.
આની આગળના ગ્રન્થ મળતો નથી. પરંતુ છઠ્ઠા નીચે મુજબની પુષ્પિકા વાંચવા મળે છે :
સ્વાદિ સન્ધિ પ્રકરણ' ને અન્તે
૬. જુઓ : સંસ્કૃત વ્યાકરણરાસ્રા તિહાસ, માન-†, તૃતીયÉરળ, વિ. સં. ૨૦૩૦, રૃ. ૪૮૨-પ્રુશ્૰. વળી, આ શ્લોક “હિન્દ્રા-સજ્જનાધ', લેખક-પુરુષોત્તમ શર્મા ચતુર્વેદી (પ્રકા: ઇન્ડિયન પ્રેસ લિમિટેડ, પ્રયાગ, સ`વત (૧૯૮૬)ની પ્રસ્તાવનામાં પૃ. ૨૧ ઉપર આવેલા છે.
છ, પ્રમાÀિમા-શેતા-ઝુત્રમર્દિની--સંહિત સાયરન પ્રૌઢનોરમા; ઈ-૪-સાશન નૌશી શાસ્ત્રો, પ્રમાાર.--નીલના સંસ્કૃત સીરીશ આક્રિમ, વનારસ સીટી, 1934 A.D.

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श्रीमत्पर वाक्यप्रमाणपारावारीणपण्डितराजजगन्नाथकृती मनोरमाखण्डनकचमहिन्यां पञ्चसन्धिप्रकरणं समाप्तिम् अगमत् ।।
“પદ(વ્યાકરણશાસ્ત્ર), વાક(મીમાંસાશાસ્ત્ર) અને પ્રમાણ(ન્યાયશાસ્ત્ર)ના બને છેડાઓને અશી જનાર શ્રીમાન પંડિતરાજ જગન્નાથની રચેલી “મનોરમા ખંડન ચમર્દિનીમાં આવેલું પંચસન્ધિ પ્રકરણ” સમાપ્તિને પામ્યું.”
આવી પબ્લિકા વચ્ચેનાં બીજાં કઈ પ્રકરણને અન્ત જોવા મળતી નથી, તેથી સંભવ છે કે જગન્નાથે સ્થાલી મુલાકન્યાએ જ મને રમાની પરીક્ષા કરીને, આટલા પ્રકરણ પૂરતી જ પિતાની ટીકા રચી હોય. આના સમર્થનમાં જગન્નાથની જ એક પ્રાસ્તાવિક નોંધ અહીં ઉલ્લેખનીય છે :
...शपः प्रवृत्ति समर्थयमानानां गुरुद्वेषदषितमतीनां यद्यपि पुरुषायुषेणापि न शक्यन्ते गणयितु प्रमादास्तथापि दिङ्मात्रगापि कानपि कुशाग्रधिषणेषु निरूपयामः । (पृ. २)
...રાપૂની પ્રવૃત્તિનું સમર્થન કરનારા એવા, અને ગુર(શ્રીકષણ શેષ)ને ઠેષ કરવાથી દૂષિત થયેલી મતિવાળા(ભદોજિ દીક્ષિત)ના પ્રમાદે છે કે સમગ્ર પુરુષાયુષને ખરચવાથી પણ ગણી શકવા શક્ય નથી; તે પણ દિશામાત્રનું સૂચન કરવા પૂરતું તેમાંના કેટલાક દેને અમે કુશાગ્ર બુદ્ધિવાળાઓને વિષે--ની સમક્ષ–રજૂ કરીએ છીએ.”
આમાંથી એવું સ્પષ્ટ સૂચવાય છે કે ૫. જગન્નાથે સમગ્ર પ્રૌઢમરમાં ઉપર તે મદિની' ટીક નહી લખી હોય. અલબત્ત આ “કુચમર્દિની” જે પ્રકરણ ઉપર મળે છે તેટલી જ રચાઈ હશે કે હજી બીજા થોડાંક પ્રકરણો ઉપર પણ રચાઈ હશે ? એ વિષે કશું નિશ્ચિત કહી શકાય એમ નથી. ૧૨ ચમર્દિની’ ટીકાના આરંભે પં, જગન્નાથે એક મંગલબ્લેિક મૂકયે છે :
लक्ष्मीकान्तपदाम्मीज प्रणम्य श्रेयसां पदम् । - पण्डितेन्द्रो जगन्नाथः स्यति गर्व गुरू हाम् ।।
અથોત–“કલ્યાણેનું જે ધામ છે તેવા લક્ષ્મીકાન્ત(વિષ્ણુ)ના ચરણકમળને પ્રણામ કરીને પંડિતેન્દ્ર જગનાથ (કૃષ્ણ)ગુરુ દ્રોહ કરનારાઓના ગર્વને અન્ત આણે છે.”
આ મંગલકના અન્તિમ ચરણ સ્થત ગર્વ મુઠુદ્દામ ! માં “ડાન્તર્મળ ધાતુનું રત્ લકાર–વતમાનકાળ –માં “પ્રથમ પુરુષ એકવચનનુ સ્થતિ છે એવું રૂપ વપરાયું છે. એનો અર્થ છે : મત ક્રર્મ પ્રાયતિ | સૂન જોતિ | આથી ગ્રન્થકર્તાને આશય તરત જ સ્પષ્ટ થઈ જાય છે કે ગુરુને દ્રોહ કરનાર ભદોજિ દીક્ષિતના ગર્વનું ખંડન કરવા માટે જ આ ગ્રન્થની રચના કરવામાં આવી છે.
આ મંગલક પછી જગન્નાથે પિતાના આ ગ્રન્થની પ્રસ્તાવના કરતાં કહ્યું છે કે--
અહીં અખિલ વિદ્વાનોના મુકુટમણિના કિરણેની હારમાળાથી જેમનાં ચરણકમળ લાલિત કરાયાં છે તેવા, દેવગુરુના ગીરવ પણ ગ્રાસ કરી જનારા સુદઢ મહિમા વડે જેમણે સકળ પૃથિવીમંડળને સુશોભિત કર્યું છે તેવા “શેષ” વંશના આભૂષણ રૂપ “શ્રીકૃષ્ણ

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નામના પંડિતશ્રીની લાંબા સમય સુધી પૂજેલી પાદુકાઓના પ્રસાદથી જ જેમને શબ્દાનુ શાસન જાણવા મળ્યુ છે તેવા કેટલાક વૈયાકરણા, કે જેઓ કલિકાલની આજ્ઞામાં રહીને ખેલતા થયા છે તેમણે, તેમના——શેષ કૃષ્ણ ગુરુના-સ્વર્ગે સીધાવ્યા પછી તેમણે (કૃષ્ણ) ઉલ્લાસિત કરેલા ‘પ્રક્રિયા પ્રકાશ' ને, તે(પ્રક્રિયાપ્રકાશ)ના આશયોના અજ્ઞાનમાંથી ઊભા કરેલા દોષો વડે પોતે રચેલી ‘(પ્રૌઢ)મનેરમા'માં આકુળ વ્યાકુળ કરી નાખ્યો છે— અર્થાત્ હેાળી નાખ્યો છે. આવી આ(પ્રૌઢમનારમા)ને પ્રક્રિયાપ્રકાશકાર( = શ્રીકૃષ્ણ શેષ)ના પૌત્રે, કે જે બધાં જ શાસ્ત્રો રૂપી મહાસમુદ્રનું આલોડન કરનાર (મેરુ) પર્યંત જેવા મનવાળા અમારા ગુરુ વીરેશ્વર `હિતના પુત્ર છે તેમણે દુષિત તો કરી જ કાઢી છે; તથાપિ અમારી( = ૫'તિરાજ જગન્નાથની) બુદ્ધિતી પરીક્ષા કરવા માટે ફરી એકવાર અમારા વડે પણ તપાસવામાં આવે છે. આ વિસ્તૃત પ્રસ્તાવનામાંથી નીચેના મુદ્દાએ સવિશેષ ધ્યાન ઉપર ચઢે છે :
=
૧. (પ્રક્રિયાકૌમુદી' ઉપર ‘પ્રકાશ' ટીકા લખનારા) શ્રીકૃષ્ણ શેષ અસાધારણ પાંડિત્ય
ધરાવનારા હતા.
૨. ભટ્ટોજિ દીક્ષિતે તેમના અતેવાસી બનીને જ પાણિનીય શબ્દાનુશાસનનુ જ્ઞાન મેળવ્યુ હતું.
૩. શ્રીકૃષ્ણુ શેષના અવસાન પછી, ભટ્ટોર્જિં દીક્ષિતે પોતાની પ્રૌઢમતેરમા'માં તે ‘પ્રક્રિયાપ્રકાશ'ના ઘણા મતાનુ, આશયે! નહીં સમજી શકવાને કારણે, તેમાં દોષો ભાવન કરીને ખડન કર્યુ છે. આ રીતે તેમણે ગુરુદ્રોહ કર્યાં છે.
૪. આવી પ્રૌઢમારમા'નું ખંડન । શ્રીકૃષ્ણ શેષના પૌત્ર અને જગન્નાથના ગુરુશ્રી વીરેશ્વર પતિના પુત્ર, (કે જેનું નામ અજ્ઞાત છે, તેમણે) ક' જ છે.
૫. તથાપિ જગન્નાથે પોતાની મતિની પરીક્ષા કરવા માટે ફરી એકવાર ‘પ્રૌઢમારમા’ની નિરીક્ષા શરૂ કરી છે.
5. ભટ્ટોનિ દીક્ષિતે કરેલા ગુરુદ્રોહને અન્ત લાવવા માટે જ આ કુચદ્દિની’ની રચના કરવામાં આવી છે. પણ તેમાં ભટ્ટોજિ દીક્ષિતે જગન્નાથનુ સ્વૈચ્છાદિ શબ્દથી અપમાન કર્યાના ક્યાંય નિર્દેશ મળતા નથી.
८. इह खलु केचिन्निखिल विद्वन्मुकुटमणिमयूखमाला लालितचरणकमलानां गीर्वाणगुरूगौरवग्रासमांसल महिममण्डिताखण्ड महीमण्डलानां शेषा वंशावसान श्रीकृष्णाख्यपण्डितानां चिरायाचिंतयोः पादुकयोः प्रमादादासादितशब्दानुशासनास्तेषु च पारेश्वरं पद प्रयातेषु कलिकाल वशंवदभवन्तस्तत्र भवद्मिल्ल्लासित' प्रक्रिया प्रकाशमाशयान चचोधनिबन्धनैदूषणैः स्वयं निर्मितायां मनोरमायाम् आकुल्यकार्षुः, सा च प्रक्रियाप्रकाशकृतां पौत्रैरखिलशास्त्र महार्णवमन्था नन्दायमानमानसानाम् अस्मद्गुरूचीरेश्वरप ण्डतानां तनयैदूषित अनि समतिपरीक्षार्थ पुनरस्माभिरपि निरीक्ष्यते ॥ ( प्रौढमनोरमा कुचमर्द्दिनी टीका - पृ. १ )

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१.३. अशा (1.1 भां) रणायुतेभ भगन्नाथना भते लहोनि ही દમનારમાં માં જે દોષો કર્યાં છે તેને આખા આયુષ્ય દરમ્યાન શોધ્યા કરીએ અને येतोय पार गावे शोभ नथी. तथापि जगन्नाथे इति दिक-न्याये को डेटसा ધી બતાવ્યા છે તેની સંખ્યા લગભગ પચ્ચીસ જેટલી થવા નય છે. જગન્નાથે જે તો કે વાતિકો) ઉપરની ‘પ્રૌઢમનારમા’ના મતાની સમીક્ષા કરી, તેનું ખંડન કર્યુ પચ્ચીસ સુત્રો નીચે મુજબ છે :~~
१.
३.
हृदयम् । पा. सू. १ - ३ - ३ २. उपदेदोऽजनुनासिक इत् । १-३-२ कालोऽज्झस्वदीर्घप्लुतः । १-२-२७ तपादित उदात्तमस्वम् । १-२-३२ अवर्णयोमिथः सावर्ण्यम् वाच्यम् । ( वार्तिकम्) 5. अणुदित्सवर्णस्य चाप्रत्ययः । ११६९ तपरस्तत्कालस्य । १-१-७०
४.
9.
स्वं रूपं शब्दस्याशब्दसंज्ञा । १-१-६८ मिचोऽन्त्यात्परः । १ - १ - ४७
१० तस्मिन्निति निर्दिष्टे पूर्वस्य । १-१-६६
११. अनेक शित्सर्वस्य । १-१-५५
१२. इको यचि । ६ - १-७७
१३. न पदान्तद्विर्वचनवरेयलोप० । १-१-५८
१४. एत्येधत्यू सु । ६-१-८९
१५. स्वादरिणोः । ( वार्त्तिक्रम )
१६. प्रादृहोदोषैष्येषु । ( वार्तिकम् ) १७. उपर्गादति धातौ । ६ . १ - ९१
१८. निपात एकाजनाङ् । १-१-१३ १९. ईदूतौ च सप्तम्यर्थे । १ -१ - १९ २०. सम्बुद्धौ शाकल्यस्येतावनार्षे । ११-१६ २१ स्तो: चुनाः श्चुः । ८ -४ - ४०
२२. टाटुः । ८ -४ - ४१
२३. शि तुक् । ८-३-३१
२४. मो हस्वादचिङमु नित्यम् । ८-३-३२ २५ शर्परे विसर्जनीयः । ८-३-३५
૧.૪ જગન્નાથની આ ‘પ્રૌઢમનારમાકુચમદ્દિની’ટીકામાંથી કેટલાક સન્દર્ભમાં એવુ પણ વાંચવા મળે છે કે જેમ ભટ્ટોજિ દીક્ષિતની પ્રૌઢમનેરમા’માં અમુક મતા દ્વેષયુક્ત છે તેમ ભટ્ટોરિ દીક્ષિતના શબ્દકૌસ્તુભ’માં રજૂ થયેલા અમુક મતા પણ ભૂલભરેલા છે. જેમકે, તેમણે 'પ્રોઢમનારમાકુચમદ્દિની'માં કેટલાંક સ્થળે લખ્યું છે કે

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{...પ્રાઢયainiા પર્વ નીતિ નિર્જ રૂતિ યૌતુમન નિર્ણમ ! સT | (g. ૧૧) २. एतेन छन्दोऽनुवत्यभावान्नास्य छन्दोविषयत्वमिति कौस्तुभोक्तमशुद्धमेव ।। (पृ. २३)
આથી જગન્નાથ ભદોજિ દીક્ષિતને “શબ્દકૌસ્તુભ'નું પણ ખંડન કરતે એક ગ્રન્થ રમ્યો હોય એમ જણાય છે. તેમણે આ પ્રૌઢમને રમાકુચમદિની” ટીકામાં જ લખ્યું છે કે—
(8) અમે વાર્થમ્ - પ્રવુષ્ટિ રીત તુમવાનવસરે રૂકવવાયિણામ: | (g. ૨) (२) इत्थ चोत्सूत्रगत गौस्तुभग्रन्थः सर्वेऽप्य संगत इति ध्येयम् । अधिकं कौस्तुभरवण्ड
નાવવસેયમ્ || (g. ૨૧)
આ સન્દર્ભો એવું સૂચવે છે કે ૫. જગન્નાથે ભટ્ટોજિ દીક્ષિત જેવા ગુરુદ્રોહીનું ગખંડન કરવા તેમના રચેલા પ્રૌઢ મનોરમા અને ‘શબ્દકતુભ' જેવા ગ્રન્થોને પહેલાં ખૂબ સૂક્ષ્મતાથી અભ્યાસ કરી લીધું છે, અને એક આરૂઢ વૈયાકરણ જેટલી જ સજજતા. કેળવીને પછી, પિતાના શીમરમાકુચમદિની” કે “શબ્દકૌસ્તુભખંડન” (ફે “શબ્દકૌસ્તુભશાણેજ’) જેવા ટીકાગ્રન્થની રચના કરી છે. જગન્નાથે રચેલા વ્યાકરણવિષયક આ બે ગ્રન્થમાંથી દુર્ભાગ્યે “શબ્દકૌસ્તુભખડન” ગ્રન્થ આજે ઉપલબ્ધ થતું નથી.
૧.૫ પ્રૌઢમને રમાકુચમદિન શીષક : અગાઉ (૦.૫માં) આપણે જોયું છે કે જગન્નાથે ભદોજિ દીક્ષિતની પ્રૌઢમને રમાનું ખંડન કરવા માટે જે ટીકા ગ્રન્થ એ, તેની પાછળ બે પ્રેરક પરિબળો હોઈ શકે : જેમકે, એક તે ભદોજિ દીક્ષિતે કરેલે ગુરુદ્રોહ અને બીજુ જગન્નાથનું “પ્લે” એવા શબ્દથી કરવામાં આવેલું અપમાન.'
પરંતુ આ બે પ્રેરક પરિબળે ઉપરાંત, એક ત્રીજો પ્રેરક સન્દર્ભ પણ અમને હાથ, લાગે છે, જે અહીં ઉલ્લેખનીય છે : ચક્રપાણિદત્તે પિતાના પ્રૌઢનેરમાં ખંડન ગ્રંથનું મંગલાચરણ કરતી વખતે લખ્યું છે કે
विरोधिनां तिरोभावभन्यो यद्भारतीभरः ।।
वटेश्वरं गुरु शेषवंशोत्तम भजामि तम् ॥१॥ दारित - रिपु · वक्षोज सच्चक्रपाणिनरहरि नत्वा । વિત્ર રાવતogને તનતે ||
વિરોધીઓના તિરસ્કારથી વધી પડેલા એવા, વાણીના ભારવાળા હું (ચક્રપાણિ) શેવવંશના આભૂષણ રૂપ ગુર વટેશ્વર ( = વીરેશ્વર ?) ને ભજ છું. જેમણે શત્રુઓની છાતીને ચીરી કાઢી છે એવા નરહરિને પ્રણામ કરીને આ ચક્રપાણિ વિદ્વાનોની મંડલીને ગમી જાય એવા પારકાઓના મતના ખંડનને વિસ્તારે છે.” - આ ક્ષેત્રમાં પ્રૌઢમનેરમા ખંડન”ના કર્તા ચક્રપાણિએ નૃસિંહનું રૂપ લેનાર વિષ્ણુને માટે - વારિતરિyવલ્લોઝમ્ -એવું જે વિશેષણ વાપર્યું છે તેમાં શત્રુઓની છાતીનું ઉત્પાદન વિદારણ કરવાની વાત ઉલ્લેખાઈ છે. કદાચ આમાંથી સૂચન લઈને પંડિતરાજ જગન્નાથે
જ્યારે પિતે પ્રૌઢમનોરમાનું ખંડન કરતી ટીકા રચી ત્યારે તેનું શીર્ષક અનેરમાચમદિની” આપવાનું સૂઝયું હોય તો નવાઈ નહીં.
૧૪

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૨. પા. સૂ. 6-1-7*7 સૂત્રોક્ત વાકેશના પ્રવૃત્તિનિયામક બાબતે વિવાદ :
અગાઉ (૧.૩માં) નોંધ્યું છે તેમ જગન્નાથે પ્રૌઢમનોરમ'માંથી પચ્ચીસેક સૂત્ર લઈને તેની ઉપર ચમર્દિની' ટીકા પ્રસ્તુત કરી છે. તેમાંથી આપણે ટૂંકાં વળ | 6–1–77 સૂત્ર ઉપરના પ્રૌઢમને રમાકાર ભદોજિ દીક્ષિતના વિધાનોનો પરિહાર કરતા ૫. જગન્નાથને શાસ્ત્રાર્થ ઉદાહરણ રૂપે તપાસીશું: ૨.૧ પ્રક્રિયાકૌમુદી'માં રામચન્દ્રાચાર્યની રજૂઆત
પાણિનિની “અષ્ટાધ્યાયીનાં સૂત્રોને આધારે પ્રક્રિયાગ્રન્થ રચવાની શરૂઆત થઈ તેમાં રામચન્દ્રાચાર્યને પ્રયાસ અત્યંત નેંધપાત્ર પૂરવાર થયું છે; (કેમકે કાલાન્તરે એમાંથી જ વિપુલ પ્રેરણા મેળવીને ભકોજિ દીક્ષિતે વૈયાકરણસિદ્ધાન્તકૌમુદી'ની રચના કરી છે). રામચન્દ્રાચાર્યે “પ્રક્રિયાકીમુદી'માં આરંભે મહેધર મૂક્યાં પછી પહેલું “સંજ્ઞા પ્રકરણ” રજૂ કર્યું છે, અને તેની તરત જ પાછળ “પ્રર્ સધિ પ્રકરણુ’ની શરૂઆત કરી છે. અહીં સુવુવાક્ય: એવા ઉદાહરણની સિદ્ધિ કરવા માટે નીચેના ક્રમે સૂત્રો રજૂ કર્યા છે :
(૨) રૂ જmનિ. ૬ - ૨• ૭૭
(વૌમુરી વૃત્તિ)–જા સ્થાને સ્થાત્તિ સંહિતાવા વિષયે | (૨) વાવ્યાનુરા: સમાનામ્ | ર - ૦
(प्र. कौ. वृत्तिः)-समेष्ट्रेशिषु समानां विधान यथाक्रम' स्यात् ।। सुध्यू उपास्य
इति स्थिते(રૂ) અનનિ = ! ૮- ૪ - ૪૭.
(. . વૃત્તિ) બર: વરસ્ય યોગવિ વરે ટુ સ્તર || વગેરે. સુષિા કnઃ (વિષ્ણુ) એ પદોને તૃતીયા તપુરુષ સમાસ કરીએ તો સુથીડવા ની સન્ધિ કરવાનો પ્રસંગે પ્રાપ્ત થાય છે. આ સ્થિતિમાં, ઉપર જોયું તે મુજબ રામચન્દ્રાચાર્ય તેમની પ્રષિાકૌમુદી'માં સૌથી પ્રથમ રૂ વળf : ૬ - ૨ - ૭૭ સૂત્રને ઉપસ્થિત કરીને, રન્ના સ્થાનમાં ગળાફેરાનું વિધાન કરે છે. પ્રકૃતિ ઉદાહરણમાં રં વર્ણ તરીકે ને હું છે. એના સ્થાનમાં ચાનું પ્રત્યાહારના ચાર વર્ષે આદેશ તરીકે પ્રવૃત થવા આવે છે એમ જોઈને તેમણે યથાલંકાનનુરા: સમાનામ્ –૩–૧૦ | સૂત્રને ઉપસ્થિત કર્યું છે. આ સૂત્ર જણાવે છે કે-“ઉદ્દેશ્ય અને અનુદેશ (અર્થાત વિધાન=આદેશ)ની સંખ્યા એક સમાન હોય તે ત્યાં વિધાનની=આદેશની પ્રવૃત્તિ યથાક્રમે=અનુક્રમે કરવી.” આ સૂત્રની આવી સૂચના મળતા પ્રક્રિયાકૌમુદીકાર કહે છે કે સુધીના ફૅના સ્થાનમાં ય પ્રત્યાહારનો પહેલે ૬ વર્ણ જ આદેશ તરીકે પ્રવૃત થશે. પરિણામે સુ-૩૨ra | એવું બની જશે. - આમ પ્રક્રિયાકૌમુદીકારે “મર્ પરમાં રહેતાં સ્થાનિભૂત જૂના સ્થાને ળ આદેશની પ્રવૃત્તિ કરવા માટે ૧-૩-૧૦ સુક્ત યથાસંખ્યન્યાયને નિયામક દર્શાવ્યું છે એટલું નોંધીને અટકીશું.

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૨૨ શ્રીકૃષ્ણે રોષે ‘પ્રકાશ' ટીકામાં રજૂ કરેલું વિવરણ :
સુધી+રાસ્ય | એ સ્થિતિમાં દ્દો યવિ ! ૬-૬--૭૭ થી મળાવેશનું વિધાન થયા પછી, મૈંના સ્થાનમાં ચળાવેશની પ્રવૃત્તિ કરવા માટે, રામચન્દ્રાચાયેથા થમનુવેરા સમાનામ્ ।ર્ - રૂ - ૬ ૦. સૂત્રને પુરસ્કાયુ છે. એ વિષે ચર્ચા કરતાં શ્રીકૃષ્ણ શેષે પોતાની ‘પ્રક્રિયાકૌમુદીપ્રકાશ' ટીકામાં નીચે મુજબની રજૂઆત કરી છેઃ
શ ́કા (૧) : અહી’સ્થાનડન્તતમઃ । ?-૬-૬૦ એ સૂત્રથી જ (વૃના સ્થાનમાં ઈષ્ટ ચળાવેશની) સિદ્ધિ થઈ શકવાની હતી. જેમકે, સ્થાનિભૂત તાલવ્ય ૐ કારના સ્થાને સ્થાનસામ્ય ધરાવતો તાલવ્ય યુ કાર આદેશ રૂપે પ્રવૃત્ત થશે; ઔય ૩ કારના સ્થાનમાં તેવા જ એટલે કે ઔટ ટૂ કાર, મૂન્ય 5 કારના સ્થાનમાં મૂન્ય ફ્ર અને દન્ય હૈં કારના સ્થાનમાં એવા જ સ્થાનસામ્ય ધરાવતા હૂ કાર આદેશ રૂપે પ્રવૃત્ત થઈ જશે. તે પછી, એ કાય કરવા આ વધાસંરકમનુàા સમાનામ્ 11 - રૂ - ૬૦ સૂત્રને શા માટે પ્રક્રિયાકૌમુદીકારે આગળ ધર્યુ છે ?!°
સમાધાન :- આ શકા સાચી છે. પણ તરસ્થમિવ તાન્તન્તામઃ । રૂ - ૪ - ૬ ૦ જેવાં સ્થાન્યાદેશનું વિધાન કરનારાં સૂત્રામાં, (કે જેમાં ર્ આદિ પ્રત્યયના સ્થાનમાં સામ વગેરે આદેશ કહ્યા છે તેમાં) સ્થાનકૃતાદિ સામ્ય મળવા સંભવ નહીં. હાવાથી, તેવાં સ્થળાને માટે આ યથાસંશ્ચમનુવેરા સમાનામ્ । ૬ • ક્ - ૨૦ સૂત્રને પુરસ્કાયું છે. વળી, અહીં કો યવિ / ૬ • ૬ - ૭૭ સૂત્રમાં પણ આ (પરિભાષા) મૂત્રના અનવરુદ્ધ વિષય હાવાથી, અને આ સત્રથી (સ્થાન્યા દેશના નિષ્ણુય કરવા રૂપી) કાર્ય સરળ બની રહેતું હાવાથી આચાર્ય અર્થાત્ રામચન્દ્રાચાયે તે(૧ - ૩ - ૧૦)ને અહી પણ રજૂ કર્યુ
છે. ૧૧
શ′ફા (૨) : સુધી + પામ્ય_જેવા ઉદાહરણમાં તો યવિ ૫૬ - ૨ - ૭૭ ની પ્રવૃત્તિ કરવા માટે જો યથાશ્રમમુદ્દે સમારમ્ | શ્~ - હું સૂત્રની મદદ લેવાનું વિચારશે તે પણુ અહી' યથાસ`ખ્યત્વે મળવાનુ’ નથી. કારણ કે (મટિત સર્જાય ચાપ્રણ્યય: { ૬ - ૬ - ૬૦ સૂત્રોક્ત વ્યવસ્થાનુસાર) સવં વર્ણાનું પણ ગ્રહણ કરવાનુ` હોવાથી
૧. પ્રક્રિયાૌમુદ્દી (રામRદ્રાચાર્યત્રળીયા), મા-૬, શ્રીચિચિતચા ‘વાશ થયા संवलिता, सौं. श्रीमुरलीधर मिश्रः, सरस्वतीभवन ग्रन्थमाला - १११, प्रका. सम्पूर्णानन्द સંસ્કૃત વિશ્વવિદ્યાય, વારસી, 1977 A.D.
ता
ता
*
१०. नन्वत्र 'स्थानेऽन्तरतम' (१९५०) इत्येव सिद्धम् । तथा हिं स्थानसाम्यादिकारस्य यकारः । उकारस्योष्ठ्यस्य तादश एव वः ! ऋकारस्य मूर्धन्यस्य तादश एवं रः । लृकारस्य दन्तस्य तादृश एवं लः, तत्किमर्थमिदम् || ( प्रक्रियाकौमुदी प्रकाश टीका રૃ. ૭૬)
११. सत्यम् । 'तस्थस्य मियां तान्तन्तामः' (३४१०१ ) इत्यादावान्तर्यासम्भवात् तदर्थमिदमारवम् । एवञ्चेह्राप्य-प्रतिहतविषयत्वात् सौकर्यवंशाच्याचार्यै रुपन्यस्तम् || ( प्रक्रिया कौमुदी પ્રશ્નારા ટીકાકરૢ • ૭′ - ૭૬)

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પ્રત્યાહારથી કુલ ૬૬ વર્ણો (સ્થાનિભૂત વર્ગો તરીકે) લેવાના છે, અને ચાલુ પ્રત્યાહાર કુલ છ વર્ગો (આદેશભૂત વર્ગો તરીકે) લેવાના છે. ૧૨ આમ સ્થાનિભૂત વર્ણની અને આ બૂત વર્ણોની સંખ્યા એક સરખી નહીં હોવાથી તેમની વચ્ચેના સ્થાન્યાદેશ ભાવ યથાસંખ્યત્વે = આનુક્રમિતા નહીં ગઠવી શકાય.૧૩
સમાધાન : ઉપયુક્ત બીજી શંકા પણ નિર્મૂળ કરી શકાય એમ છે. કારણ કે શબ્દમૂલક સામ્યની મેળવણી કરવાને માગ સ્વીકારીએ તે અહીં કોઈ દોષ આવશે નહીં “શબ્દસામ્ય અને એકની સાથે એકને એગ કરવો” એવા પક્ષનું આયણું કરવું છે કૈયટે પણ કહ્યું છે.૧૪ અને આવું માનવાથી જ ચાલી સૂટ્યુટ | ૩ - ૨ - ૩૩ સૂત્ર
વિકરણે પ્રત્યેની ઈષ્ટ ગોઠવણી કરી શકાય છે. (જેમ કે, હૃવાળા લકર પરમાં રહેત - ધાતુને # પ્રત્યય, અને લકર પરમાં રહેતાં, ધાતુને તાત્ પ્રત્યય લાગે છે. અહીં સૂવા
લકાર સૂત્ અને સૂ – એમ કુલ બે છે. પણ શબ્દસામ્યને ધ્યાનમાં લઈને, પાણિનિ કુલ ત્રણ લકા પરમાં રહેતાં, બે પ્રત્ય કહ્યા છે.) એ જ પ્રમાણે, ઘરÊવા બઢતુ રથ શુH7aHT: 1 રૂ'- ૪ - ૮૨ સૂત્રમાં અને પ્રોડ વાવઃ • • ૭૮ સુત્ર અનુક્રમે પરપદ' એવા સંજ્ઞાશબ્દથી fસંતરસૂરિ, } } ૮ • ૭૮ સૂત્રોક્ત તિg વગે નવ પ્રત્ય; અને જીગ્ન એવા સંજ્ઞાશબ્દથી અક્ષરસમાના (મો. | મૌજૂ) સૂત્રો g, , છે મ વર્ણોની જે પ્રતીતિ થાય છે; અને તે તે [ = તિલ્સ. (૨ - ૪ - ૭૮ gોઝુ -ગી૨] સુત્રોમાં આવેલા કમનું જ આશ્રયણ થાય છે. આમ (પરસ્મ કે પ્ર એવા) સંજ્ઞાશબ્દોથી ચેકસ વર્ણોની જ અનુક્રમે ઉપસ્થિત થાય છે.”૧ ૫
આ ચર્ચા દ્વારા પ્રક્રિયાકૌમુદી પ્રકાશકાર શ્રીકૃષ્ણ શેષે પણ કો ચળવિ. ૬ - ૨ - સૂત્રોક્ત સ્થાન્યાદેશમાં શબ્દસામ્ય મૂલક રૂ% સંજ્ઞાવાચ ૩, ૩, ૪, સુ, એવા ચ ૧૨. ના ૧૮ સવર્ણ ભેદ + ૩ના ૧૮ સવર્ણભેદો +76ના ૧૮ સવર્ણ ભેદે -તૃના ૧
સવર્ણ ભેદ = એમ કુલ ૬૬ વર્ણ. તથા રેફ સિવાયના , ૩, અને ના સાનુનાસિ
અને નિરનુનાસિક ભેદો ૨+ ૨ + ૨ અને ૧ નિરનુનાસિક રેફ = ૭ વણે. १३, अथ पठ्यमानेऽप्यस्मिन् यथासंख्यमंत्र न लभ्यं सवर्णग्रहणात् षट्षष्ठिरिकः, यण सप्ते
वैषम्यादिति चेन्न । (प्रक्रिया कौमुदी प्रकाश टीका, पृ. ७६) १४. नैतदस्ति । संख्यातानुदेशेनाप्येतत्सिद्धम् इति । १-१-४९ इत्यत्र भाष्यम् ।। अत्र प्रदीप .. --"प्रत्याहारसाठे शमतः साम्पमस्तीति भावः ॥ -याकरणमहाभाष्यम् भाग-१ पृ. २६६
प्रका. मोतीलाल बनारसीदास, दिल्ली, १९६७ १५. शब्दतः साम्यस्य सत्त्वाभ्युपगमान्न दोषः । शब्दसाम्यम् एकयोगश्चत्येष पक्ष आश्रयितव्य इस
कैयटोक्तेः । अत एव 'त्यतासी ललुटोः (३ - १ . ३३) इत्यत्रापीष्टसिद्धिः । परस्मैपदान ગાથા, ‘ોડકવાયાવત', (૬ - ૨ • ૭૮) ઈંઢાઢૌ તિવાર સૂત્રે ક્ષરHEાના ૬ तिवादय एचश्च क्रमेण प्रतीता इति तद्गत एव क्रम आश्रीयते संज्ञाशब्देन तादशानामेवे। હિતે ! (પ્રક્રિયા મુજwા ટા, 9 ૭૬.)

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સ્થાનિભૂત વર્ગો; અને ત્રણ સંજ્ઞાવાચ્ચ આદેશભૂત – ૬ ફુ ૨ – એવા ચાર જ ઉપસ્થિત થશે; અને તેમાં યથાસંખ્ય-ન્યાયથી જ સ્થાન્યાદેશભાવ નક્કી કરવાનું રહેશે એમ કહીને પ્રક્રિયાકૌમુદીમાંના રામચન્દ્રાચાર્યોક્ત કમનું જ અનુમોદન કર્યું છે. ૨૩ ભોજિ દીક્ષિતનું મતાન્તર અને પ્રકિયા પ્રકાશનું ખંડન
પ્રક્રિયા કૌમુદી'માંથી જ પ્રેરણા લઈને કાલાન્તરમાં જ્યારે ભદોજિ દીક્ષિતે વૈયાકરણ: સિદ્ધાન્તકૌમુદી'ની રચના કરી ત્યારે તેમણે સુધી+s / ની સ્થિતિમાં વૃક્ષો વા | ૬-૨-૭૭ સૂત્રોક્ત ચારેકને પ્રવૃત્ત કરવા માટે લખ્યું કે નત માનત, સુંદર કા: ૧૬ અર્થાત સુધી +gવાહ્ય | એ સ્થિતિમાં, તાલવ્ય ના સ્થાનમાં, સ્થાનકત સામ્યને આધારે વળ = ન્યૂ ર્ વર્ણોમાંથી તાલવ્ય | કાર જ આદેશ રૂપે પ્રવૃત્ત કરીશું. આ રીતે ભદોજિ દીક્ષિતે પ્રક્રિયાકીમુદી'થી જુદા પડીને દુધ +-૩ માં શો વારિ | -૬-૭૭ સૂત્રની પ્રવૃત્તિ કરવા માટે વારંવનનુરેશઃ સમાનાર્ ! - ૨ - સૂત્રને બદલે વનેડરર : - સૂત્રની મદદ લેવી એમ જાહેર કર્યું.
હવે, ભદોજિ દીક્ષિતે વૈયાકરણસિદ્ધાન્તકૌમુદી ઉપર પિતે “પ્રઢ મનોરમા’ ટીકાની રચના હાથ ધરી ત્યારે, પ્રકૃતિ સંદર્ભમાં વળાને પ્રવૃત્ત કરવા માટે સ્થાનકૃત સાદૃશ્યની જ મદદ કેમ લેવી; અને યથાસંન્યાયને કામે કેમ ન લગાડે એની ચર્ચા હાથ ધરી છે. જેમકે, તેમણે “પ્રૌઢમરમા’માં કહ્યું છે કે –
ઢીકa 7 | -૬૦પ સૂત્રમાંથી નીકળતા જ્ઞાપકને આધારે, અને સ્વાદિઃ | ૮-૨-૪૪ સત્રમાં કરેલા નિર્દેશને આધારે એવું સૂચવાય છે કે હ વારિ | ઇ--૭૭ જેવાં સૂત્રમાં જે , યુગ, અન્ન જેવા પ્રત્યાહારનું ગ્રહણ કર્યું છે તેમાં વાચ્ચવામાં નિરૂઢા લક્ષણું માનવાની છે. (અર્થાત જેમ “દ્વિરેફ' પદથી “ભ્રમર’ શબ્દને બંધ થાય છે; અને પછી “ભ્રમર' શબ્દથી અલિ = ભમરા એવા જંતુને બોધ થાય છે તેમ શું છે ! ૬-૨-૭૭ સૂત્રથી અ૩r ! આદિ માહેશ્વર સૂત્રણ્ય ફુ વણેને બોધ થાય છે, અને તે પછી યુવા પ્રત્યાહારસ્થ , , અને એવા ચાર વણેથી વારિ જાતિ જેમાં રહેલી છે તેવા ૧૮ પ્રકારના (સવર્ણ) કારને બંધ થાય છે. આથી કરીને ૬ ---૭૭ સૂત્રસ્થ રૂ પ્રત્યાહારથી ૬૬ સવર્ણ વણેનું ગ્રહણ કરવાનું છે, એ જ રીતે વધૂ શબ્દથી = પ્રત્યાહારથી સાત સવર્ણ વર્ણોને બોધ કરવાનો છે. આ દષ્ટિએ, અહી' સ્થાનિભૂત ૬૬ ૩૪ વર્ણ અને આદેશભૂત સાત વઘ7 વર્ણોમાં યથાસંખ્ય ન્યાયથી (= ૧-૨–૧૦ સૂરથી)
સ્થાન્યાદેશભાવની ગોઠવણી થઈ શકશે નહીં. આથી જ (અમે = ભદોજિ દીક્ષિતે “વૈયાકરણ સિદ્ધાન્તકૌમુદી'માં કહ્યું છે કે, સ્થાને ત્તતમ | ૨-૨-૧૦ સૂત્રથી જ ઈષ્ટસિદ્ધિ કરવી.
૨૬. જુઓ : વૈયાવરણવિદ્વાન્તૌgવી, પૃ. ૨૨ (લંવા. વાસુદેવ વાશી, નિર્ભયતાર ,
મુથ, ૨૬૨૬) ૨૭. પ્રકૃત સૂત્રમાં નિરૂઢાલક્ષણ કેવી રીતે સિદ્ધ થાય છે એ સમજાવતાં “વિભા ટીકામાં
લખ્યું છે કે–ાવ ઘોષઃ સૂરત્ર ઘણા હવાલોના ઢફારિત ફુ તુ पदान्तगप्रयोगेऽपि सर्वासां व्यक्तीनामुपस्थितिः । इदमेव निरूढत्वम् ॥ प्रौढमनोरमा-पृ. ६१.

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એટલે કે સ્થાનકૃત સાદશ્યની દૃષ્ટિએ જ સુધી ના ના સ્થાનમાં તાલવ્ય ન્યૂ કારને આ રૂપે પ્રવૃત્ત કરવા.૧૮
આમ ભટ્ટાજિ દક્ષિતે સુધી + કાસ્ય | માં વળાદેશની પ્રવૃત્તિ કરવા માટે સ્થાન સદસ્યને નિયામક જાહેર કર્યું, અને એમના પૂર્વ સરિએએ, અર્થાત્ એમના જ પરમ રામચન્દ્રાચાર્ય પ્રક્રિયાકીમુદી’માં અને એમના સાક્ષાત્ ગુરુ શ્રીકૃષ્ણે કૃષ ‘પ્રક્રિયા પ્રકાશ’ પ્રકૃત ઉદાહરણમાં કહેલી યથાસંખ્યન્યાયની પ્રવૃત્તિને પરિહાર કરી દીધા. ૨.૪ ૫., જગન્નાથે કરેલું. પ્રૌઢમનોરમા'નુ' ખ"ડન ;
આમ ફળો થનિ | ૬-૧-૭૭ સૂત્રોક્ત યળાવેશની પ્રવૃત્તિ કરતી વખતે-(F) (ક્િ કૌમુદીકાર અને તેમના ટીકાકાર મુજબ) ચાર્દથ્થમનુવેર સમાનામ્ । ૧-૩-૧૦ સૂત્રો ચારસયન્યાયની મદદ લેવા; અથવા (લ) (ભટ્ટોજિ દીક્ષિતના કહેવા મુજબ) સ્થાનેન્તરતમ: --1-સૂત્રની મદદ લેવી–એવા એ વિભિન્ન મતા ઉપસ્થિત થયા. જ્યારે '. જગન્ન ગુરુદ્રાની ભટ્ટૉન્ટિ દીક્ષિતના પ્રથાનું આલેાકન કરીને એના દેષોની પરીક્ષા કરવાની - કરી ત્યારે ઉપર્યુક્ત મુદ્દા પરત્વે પણ એમનુ ધ્યાન ગયુ. અને તેમણે એ વિષે પોતા ‘પ્રોટમનારમાધ્યમદ્વિતી’ ટીકામાં લખ્યું કે—
“જ્જો યાં | ૬-૧-૭૭ સૂત્રોક્ત રૂ શબ્દથી ૬૬ સવ વર્ષાં લેવાના છે, અ રાષ્ટ્રથી સાત સવર્ણ વર્ણી લેવાના છે. તથા એ સંજોગામાં યથાસખ્યન્યાયે સ્થાન્યા ભવની વ્યવસ્થા કરવાની નથી,” એવું જે (પ્રૌઢમનેરમા'માં ભટ્ટોજિ દીક્ષિતે) કહ્યું છે ઉચિત નથી.૧૯ અહી’, જગન્નાથે પાંચ-છ કારણેા આપીને ભટ્ટોનિ દીક્ષિતની વાત સ્વીકા રોકાય એમ નથી એમ જાહેર કર્યુ છે. જેમ કે—
(૧) ભટ્ટોજિ દીક્ષિતનું કહેવુ. જો સ્વીકારીએ તેા થાનાન્તતમઃ | ૧-૧-૬૦ સુ ઉપરના ભાષ્ય ગ્રન્થ ડહોળાઈ જવાની પરિસ્થિતિ ઊભી થાય છે. જેમ કે, ત્યાં કહ્યુ છે કેસ્થાનેઽસાતમ | પા. સૂ. ૬ - શ્-૧૦
——તિમુટાઢામ
'इको यणव' दध्यत्र मध्यत्र । तालुस्थानस्य तालु स्थानः ओष्टस्थानस्य ओष्टस्था यथा स्यादिति ॥
-स्ति । संख्यातानुदेशेनाप्येतत्सिद्धम् ॥१०
१८. इको गचि । ६ - १७७ प्रत्याहार ग्रहणेषु तद्वाच्यवाच्ये निरूढा लक्षणा, दीर्घाज्जसि ({ - ૬ - ૨ ૦૬) કૃતિ જ્ઞાવાવ ‘ચિ’ (૮ - - ૪૪) તિ નિર્દેશાશ્ત્ર / સમાવે પટાન્ત, યાન્વેન સખ્ત !...મતો નાસ્તિ..ચથાસંણ્યમ્ ॥...તસ્માદિ ‘સ્થાનેऽन्तरतमः । १-१-५० इति सूत्रेणैवेष्टसिद्धिरित्यभिप्रेत्याह-स्थानत आन्तर्यादिति । (प्रौढमनोरमा, संपा. सदाशिव शास्त्री जोशी, चौखम्बा संस्कृत सीरिंज आफिस, बनारस: ૨૨૨૪, ૬. ૧-૬૬)
१९. “इको यणचि” (६ १७७) । यत्तु इक्शब्देन षट्षष्टिर्व गृह्यन्ते यशब्देन सप्तेति નાન્તિ મથાસંમૂકતે, તન્ન | (ૌઢમનોરમ, શિષ્ટ યુનર્તિની પૃ. (૪)
२०. व्याकरण महाभाष्यम् (प्रदीपोद्योतसहितम् ) भाग-१, पृ. २६६ प्रका. मोतीलाल बनारसीदास, વિી, o ૬૨ ૭.

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અહીં સ્વયં ભાગ્યકારે ધ-- અa | જેવાં ઉદાહરણમાં રૂ વળત્તિ | દ - ૬ - ૭૭ સૂત્રોક્ત થળાનેરાની પ્રવૃત્તિમાં યથાસ"ખ્ય ન્યાયથી પણ કામ ચાલી શકશે, (અથતિ આવાં ઉદાહરણમાં થાડત્તાનમઃ | ૨ - ૨ - ૬ ૦ (ત્રની જરૂર નથી,' એમ કહ્યું છે. હવે જે ભટ્ટોજિ દીક્ષિતની વાત સ્વીકારીએ તે ઉપયુક્ત ભાષ્યચર્ચા વિસંગત થઈ જશે. ૨૧
(૨) એમ પણ કહી શકાય એમ નથી કે “ શબ્દથી બેધ્ય એવી જે , ૩ વગેરે ચાર સંજ્ઞાઓ અને તેનાથી બોમ્બ એવા ૬૬ સવર્ણ વણેને (તેમના સ્થાનમાં) અનુક્રમે ય શબ્દથી બોધ્ય એવી જૂ – ૨ અને એવી ચાર સંજ્ઞાઓ, અને તેનાથી બોધ્યા એવા સાત સવર્ણ વણે (આદેશ રૂપે) થાય છે એવું કહેનાર ભાષ્યગ્રંથ છે. કારણ કે એવું કહેશે તે પણ પ્રકૃતસૂત્રમાં (૬ - ૨ • ૭૭માં) વથાસંઘના : ઉમાનીમ્ | { - - ૨ - સૂત્રની પ્રવૃત્તિ ના કરવી” એવું કહેનારી તમારી( = ભટ્ટોજિ દીક્ષિતની) “ રિ-1થાસંચ” –વાળી ઉક્તિ તે ભાષ્યવિરુદ્ધ જ બની રહેવાની છે. એમાં કશે ફેર પડવાને નથી.
(૩) વળી, તમારા(ભઢોજિ દીક્ષિતના) કહેવા મુજબ જે જ વગેરે પ્રત્યાહારમાં તદ્વાચવાચને વિષે લક્ષણ કરવામાં આવશે તે નકારથી જેમ તેના ૧૮ સવર્ણભેદને પણ બંધ થશે, તેમ (કવળ : મિથ: સાર્થમ્ વાન્ ! એ વાસ્તિક અનુસાર) #ક કારથી ૪ કારને પણ બોધ થશે, અને પછી સ્થાનિભૂત છું કારના સ્થાને આદેશ રૂપે રેફની પ્રસિદ્ધિ થશે—તે એ રીતે પણ તમારા કહેલા અર્થમાં ( = વિવરણમાં) દૂષણ આવીને ઊભું જ રહેશે. ૨૩
(૪) પહેલી દૃષ્ટિએ જોઈને જ, ઉપયુક્ત ભાષ્યસંદભ પૂર્વપક્ષીની ઉક્તિ છે એમ કહેવું પણ તમારે માટે ( = ભદોજિ દીક્ષિતને માટે યોગ્ય નથી. કારણ કે જ્યારે ભાષ્યવિવરણની કેઈક રીતે સંગતિ કરી શકાતી હોય એ સ્થિતિમાં પ્રથમ દૃષ્ટિએ જ' (આ ભાષ્યક્તિ પૂર્વપક્ષીની છે) એવી (આક્ષેપાત્મક) વાણી મહર્ષિના વચનને વિષેન્ને માટે -વાપરવી તે અત્યંત અસંગત છે.
(પ્રસ્તુત સંદર્ભમાં યથાસંન્યાયને પુરસ્કારનારા) ભાગ્યવિવરણની સગતિ અહીં કેવી રીતે કરી શકાશે એને સમજાવતાં ૫. જગનાથ ઉમેરે છે કે—-“હું શબ્દથી બેધ્ય ય વગેરે જાતિચતુષ્ટયથી યુક્ત એવા સ્થાનિઓના સ્થાનમાં અનુક્રમે યળ શબ્દથી બેધ્ય યુવાદિ નતિચતુષ્ટયથી વ્યાપ્ત એવા વણે આદેશ રૂપે પ્રવૃત્ત થાય છે.” – એમ જાતિગત સંખ્યાને
૨૬. ‘થાને તમ' (- - ૬૦) ત સૂત્રના માથથભૂસ્યાકુછીમાવાતા તથા તત્ર' “
fમુહરામ ? તો વળ (૬ - ૭૭) રૂશ્વત્ર, સંથાતાનોના વેતન ઉલટું - मिति ॥ प्रौढमनोरमाः परिशिष्टे कुचमर्दिनी, पृ. १४. २२. न चेकशब्दबोध्यसंज्ञाचतुष्टयबोध्यानां क्रमेण यशब्दबोध्यसंज्ञाचतुष्टयबोध्या भवन्तीत्येवंपरी
भाष्यग्रन्थ इति वाच्यम् । एवमपि प्रकृलसूत्रे यथासंख्यपरिभाषाप्रवृत्तिनिगसपराया 'नास्ति
यथ संयम' इति भवदुस्तेमष्यविरुद्धताया अपरिहागत् ॥ तत्रैव पृ. १४. २३. ऋकारबोध्यस्य लकारस्प रेफप्रसक्ल्या प्रागुक्तस्यार्थस्य दुष्टत्वाच्च ।।-तत्रैव पृ. १४.

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112.
લઈને યથાસંખ્ય ન્યાયને પ્રવૃત્ત કરે એવું ભાષ્યકારને અભિપ્રેત છે !૨૪ (આથી ભાષકારના મતે પણ પ્રકૃતિ સંદર્ભમાં રમાડતા ? • - oથી કામ લેવાની જરૂર નથી.)
(૫) ઉપયુકત દૃષ્ટિએ ભાવ્યવિવરણને સમજ્યા પછી તમે = ભદોજિ દીક્ષિતે કહેલી નિરૂઢા લક્ષણું પણ માનવાની જરૂર રહેશે નહીં, અને એ રીતે પરમ લાઘવે સિદ્ધ થઈ રહેશે. એ પણ એક મોટે ફાયદે જ છે !૨૫
(૬) વળી, ભાક્ત વ્યવસ્થાને ( = યથાસંખ્ય ન્યાયને ઉપયુક્ત રીતે જે સમજીશું તો મgg૦ | ? - - ૬૧ સૂત્ર ઉપરનું * “વર્ગોડજી પ્રામમિાધ્યમ્ : કૃતિઘળાત્ // [ = સવર્ણ વર્ણનું ગ્રહણ થાય છે એમ જાહેર કરતી વખતે એ ગ્રહણ કરવાની જરૂર નથી. કેમકે ત્યાં તે આકૃતિનું = જાતિનું ( = કારથી અર્વ જાતિનું) ગ્રહણ થતું હોવાથી જ ઇષ્ટ સિદ્ધિ થઈ રહેશે.] એવું વાતિક પણ અનુગ્રહીત થશે. અને એ રીતે ભાષ્યગ્રન્થની પૂર્વાપરની અથચછાયા સાથે પ્રસ્તુત અર્થઘટનનો અન્વયે પણ પરિપુષ્ટ થશે. ૬ આમ મેથાસંખ્ય ન્યાયની જાતિપક્ષમાં વ્યવસ્થા જાણવી.
પંડિતરાજ જગન્નાથ કહે છે કે વ્યક્તિપક્ષમાં પણ શક્યતા વચ્છેદક ( કાર ‘શક્ય છે, તેમાં રહેલ ફુલ શક્યતા વચ્છેદક કહેવાશે, તેની સંખ્યાને આગળ કરીને ત્યાં (પણ) યથાસંખ્યન્યાયની પ્રવૃત્તિ અવ્યાહત = નિબંધ રીતે કરી લેવી. (અર્થાત્ ક્યાં ચાર ફરવ, રૂa કિ શકયતા વચછેદકે છે, તેમના સ્થાનનાં અનુક્રમે વ્યક્તિશઃ એક એક શકયતાવછેદક ચરવારિ વિશિષ્ટ આદેશની પ્રવૃત્તિ કરી લેવી.) અને અહીં નિરૂઢ લક્ષણ વગેરેની પ્રવૃતિ કરવી–(એટલે કે રુ = ૨, ૩, 7, થી વાચ્ય જે રૂal ચાર શકતાવાદ, અને તે ચાર શકતાવ છેદકથી વાચ્ય એવા જે ૧૮ સવર્ણભેદ–એમ નિરઢ લક્ષણથી પ્રાપ્ત એવો અર્થ લે) તો જરૂરી જ બની રહેશે.૨૭
અહી–()ફ પ્રત્યાહારાન્તર્ગત સ્થાનિભૂત ચાર રૂવાર્વિના સ્થાનમાં વધૂ પ્રત્યાહારાન્તગત ચાર વાટિ રૂપ આદેશનું સંખ્યા સામ્ય આગળ ધરીને, તથા (a) થડતાનમ: ? • { - ૫૦ની અપેક્ષાએ થાસંઘનું અના : સમાનામ્ | ૬ - ૨- ૨૦ સત્ર પરસૂત્ર २४. नाप्यापातत एवावं पूर्वपक्षगतो भाष्यग्रन्थ इति युक्त वक्तुम , शक्यक्रियायां गनावागतत
इति गिर महर्षि वचनेऽत्यन्तममङ्गतः ॥ गतिश्चेत्थ इशब्दबोध्येत्वादि जातिचतुष्टयावच्छिनानां क्रमेण यणशब्दबोध्ययत्वादिजातिचतुष्टयावच्छिन्ना भाज्यन्ते: इति जातिसंख्यामादाय
संख्यतानुदेशो भाष्यकृतामभिप्रेतः । तत्रैव - पृ. १५) २५. निरूढलक्षणाप्येवं सति भवदुक्ता नाङ्गीति यति पर लाघवम् । (तत्रैव, पृ. १५) ૨૬, “તડકામરિમાળખાકૃતિહળાત” નિ બાજુત્િ.” (૨ - ૨ - ૬૨) સુત્રતં વાઈ.. कमप्यनुगृहीत' भवतीति ग्रन्थच्छायान्वयपरिपुष्टा भवति । एव जाति पक्षे व्यवस्था ।
(તર્ગવ, પૃ. ૨) २७. व्यक्तिपक्षेऽपि शक्यतावच्छेदकसंख्यामादाय यथासंख्यपवृत्तिरव्याहता । निरूढलक्षणादिकं तु न
વાર્યતે | (તસેવ, પૃ. ૧૫).

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હોવાથી તે ૨-૨-૧૦ને બાધ કરી દેશે–એ બે દષ્ટિએ વિચારીએ તે પ્રકૃતિ ઉદાહરણમાં, તે (પરેડરતમઃ - ૧, ૨) પરિભાષાસત્રથી વ્યવસ્થા થઈ શકતી હોવા છતાંય, ૨-૦ સુત્રોક્ત યથાસંન્યાયને પ્રવૃત્ત થતે કઈ રીતે રેકી શકાશે નહીં.૨૮
આથી સુધી -- રાજa | માં રૂ ૬-- ૭૭ ની પ્રવૃત્તિ કરવા માટે યથાસંહામનાદ સમાનાનું | ૬ ૩ - ૨૦ સૂત્રની જ મદદ લેવી એમ પ્રાચીન પ્રક્રિયા કહેનારા = પ્રક્રિયાકૌમુદીકાર રામચન્દ્રાચાર્યને; અને તેમના વ્યાખ્યાતા = પ્રક્રિયા પ્રકાશકાર શ્રીકૃષ્ણ શેષને કહેવા આશય હતો એમ સમજવું જોઈએ. ૨૯
સુધી+કવા ની પ્રક્રિયા બાબતે જ વિશેષ ચર્ચા કરતાં કરતાં પંડિતરાજ જગન્નાથે એમ પણ કહ્યું છે કે તેમનું માધ્યગ્રન્થ ફૂવ ગુઘોડો રમણીય વI (બ્રૌઢનોરમ - હિંની, g. ૭) અર્થાત્ “ભાણગ્રન્થના જેવો જ શ્રીકૃષ્ણ શેષ ગુરુને પ્રક્રિયાપ્રકાશ” નામક ટીકાગ્રન્થ પણ રમણીય જ છે.” આ રીતે પંડિતરાજ જગન્નાથે સ્થાલીપુલાકન્યા ભટ્ટીજિ દીક્ષિતની પ્રૌઢમનોરમના અમુક મતનું સયુક્તિક અને વિસ્તરથી ખંડન કર્યું છે.
૩. ઉપસંહાર : ભદોજેિ દીક્ષિત પ્રઢ મનોરમા' લખીને ગુરુદ્રોહ કર્યો છે અને અથવા પિતાને ભદોજિ દીક્ષિતે “શ્લે’ કહેલ છે–એના કંધાવેશમાં પંડિતરાજ જગન્નાથ ભલે “પ્રૌઢમરમા’નું ખંડન કરવા ઉદ્યત થયા હોય, તથાપિ એ કહેવું જોઈએ કે આ બે વ્યકિતત્વ વચ્ચેના સંઘર્ષથી અંતે તે વ્યાકરણશાસ્ત્રને જ લાભ થયે છે. વળી, પંડિતરાજ જગનાથે ભદોજિ દીક્ષિત તરફને પિતાને ક્રોધ કેવળ “પ્રીટમનોરમાકુચમદિની” એવા શીર્ષક પૂરતું જ સીમિત રાખે છે. પણ જ્યારે તેઓ “પ્રૌઢમનોરમા’ની અમુક અમુક ઉક્તિઓને લઈને એની પ્રામાણિકતા વિષે ચર્ચા હાથ ધરે છે, ત્યારે તેઓ કટુતા કે અસભ્યતા ભરી ભાષા ફરીવાર ક્યાંક વાપરતા નથી.
२८. एवमपि स्थानिगते वादिचतुष्टयस्यादेशगतयत्वादिजातिचतुष्टयसंख्यासाम्यमादाय परत्वादन्तरत
मपरिभाषाबाधेन प्रवर्तमानाया 'यथासंख्यम्' इति परिभाषायाः प्रकृते, तया (१ . १५०)
गतार्थत्वेऽपि दुष्परिहारत्वात् ॥ (तत्रैव, पृ. १५) २९. अयमेव 'इको यणचि' इत्यत्र 'स्थासंख्यम्' इति परिभाषायाः प्रवृत्तिमाचक्षाणानां प्राचीन
પ્રક્રિયાણતાં થાકતુળ રાજય: (તમૈવ, p. ૨૬)

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મોઢેરા અને જેને
' પ્રો. ૨. ના. મહેતા, ડો. કે. વી. શેઠ, મણિલાલ મિસ્ત્રી પ્રાસ્તાવિક :
ઉત્તર ગુજરાતના ચાણસ્મા તાલુકાનું આશરે ૭,૦૦૦ ની વસ્તી ધરાવતું મોઢેરા એક મહત્ત્વનું સ્થાન છે. ગુજરાતને આંતરરાષ્ટ્રીય ખ્યાતિ અપાવનાર બારમી સદીના કલિકાલ સવન આચાર્ય હેમચંદ્ર અને વીસમી સદીના અહિંસાને રાજકીય ક્ષેત્રે મહાન અને સફળ પ્રયોગ કરનાર મહાત્મા ગાંધી એ બને મોટેરાની મઢ જ્ઞાતિના મહાપુરુષો મોઢેરાની લાંબી પરંપરા સાચવે છે.
સામાન્ય રીતે તે બકુલાર્કનાં સૂર્યમંદિરથી સુપ્રસિદ્ધ મોઢેરામાં શિવ, ગણેશ, શક્તિ આદિનાં સ્થાનકેની સાથે અહીંની જૈન પરંપરા સાચવતું પરંતુ નવું તૈયાર થયેલું ચિંતામણિ પાશ્વનાથનું દેરાસર અસ્તિત્વ ધરાવે છે. આ દેરાસરના શિલાલેખ પૈકી જીર્ણોદ્ધાર સચક શિલાલેખમાં મોટેરામાં સિદ્ધસેનસૂરિના શિષ્ય બપ્પભટ્ટ અહી' દીક્ષા અને આચાર્યપદ પ્રાપ્ત કર્યાના ઉલેખે છે. તેથી અહી’ જૈન પરંપરા પણ ઘણી પ્રાચીન લાગે છે. આ અyભટસરિ સ. ૮૦૦-૮૯૫ માં વિદ્યમાન હતા, એમ મે. દ. દેસાઈ [ જૈન ગુર્જર કવિઓ ભાગ-૨, પૃ. ૭૧૦ પર] નોંધે છે: મોઢેરા અને જૈન સાહિત્ય :
મોટેરાના જૈન આગમ સાહિત્યમાંથી ઉલ્લેખ પ્રાપ્ત કરીને ડે. ભોગીલાલ સાંડેસરાએ આ પ્રમાણે નેંધ આપી છે.
ઉત્તર ગુજરાતનું મોઢેરા. ઢરક આહારને ઉલ્લેખ સૂત્રકૃતાંગસૂત્રની વૃત્તિમાં છે, એ જ સૂત્રની ચૂર્ણિમાં મોટેરાને એ પ્રકારને ઉલ્લેખ છે. જેથી એ એક મહત્ત્વનું સ્થળ હોવાનું સિદ્ધ થાય છે.
જૈન આગમ સાહિત્યમાં ગુજરાત' નામના તેમનાં પુસ્તકની પૃ. ૧૪૯ ૫રની આ નોંધની . પાણીપ પરથી શીલાંકની વૃત્તિની આ માહિતી છે, એમ સ્પષ્ટ થાય છે, શીલાંક અપરનામ કેટયાચાયે આચારાંગ અને સૂત્રકૃતાંગ પર વૃત્તિ રચિ છે. પ્રભાવક ચરિત્ર ૯ ક-૧૫ પ્રમાણે તેમણે ૧૧ અંગે પર વૃત્તિ રચિ હતી. તેઓ જિનભદ્રગણિ ક્ષમાશ્રમણના શિષ્ય હતા, અને તેમની રચાયેલી વૃત્તિની ટીકાની હસ્તપ્રતની પ્રશરિત પછી ઉમેરેલા લેકને આધારે તે શક સંવત ૭૮૪ માં તેઓ વિદ્યમાન હતા. લાલા સુંદરલાલ જૈન આગમ ગ્રંથમાળાના ૧ પુસ્તકની પ્રસ્તાવના પૃ. ૩૬૫૨ - શીલાચાર્યની ટીકા સંવત ૭૮૪ તથા ૭૯૮ માં રચાયાની નોંધ છે. આ સાહિત્યના ઉલેખે શીલાંકને ઈ. સ. ૮૬૨ અને ૮૭૬ વચ્ચે વિદ્યમાન હોવાનું સૂચવે છે. અર્થાત જન પરંપરા મઢેરાને નવમી સદીમાં ઉલ્લેખ કરે છે તે સચક હકીક્ત છે.

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- આ હકીકતની સાથે જૈન પરંપરા વલભી ભંગ વખતની પરિસ્થિતિની માહિતી સાચવે છે. આ પરંપરા “પુરાતન પ્રબંધ''માં સચવાયેલી છે. તે પ્રમાણે વલભી ભંગની જૈનેને ખબર પડતાં તેઓ વલભીથી સલામતી માટે મોટેરા આવ્યા હતા. ઐતિહાસિક સમીક્ષા :
આ કથાઓને ઐતિહાસિક માહિતી સાથે સરખાવતાં ગુજરાતમાં બનેલા રાજકીય બનાવની કેટલીક પરિસ્થિતિ સ્પષ્ટ થાય છે. તેમાં ઈ. સ. ની આઠમી સદીમાં વલભી પર આરએ કરેલાં આક્રમણ, તેની થોડી સફળતા, તેમને નવસારી પાસે પરાજય, અને તે યુદ્ધ પછી થયેલા રાજકીય ફેરફારોની અસર વર્તાય છે. અરબોનું આ આક્રમણ દમાસ્કના અધિકારીઓ અને સૈનિકોનું હતું. તેની સીમા સિંધ સુધી વિસ્તરેલી હતી. તેથી આ આક્રમણ સિંધ તરફથી થયું હોવાનો આપણે ત્યાં અભિપ્રાય છે, તે સમગ્ર ઉમૈયદ ખિલાફતની શક્તિ ધ્યાનમાં લેતા નથી. મિસ્ક અર્થાત સિરિયાથી સમગ્ર ઇરાક, અરબસ્તાન, ઈરાન આદિ પ્રદેશની કેન્દ્રિત સત્તાનું આક્રમણું પ્રમાણમાં નાનાં અને કંઈક અવ્યવસ્થિત અને આંતરિક કલહવાળાં રાજ્ય પર સફળ થયું તેથી મૈત્રક અને ગુજર જેવા રાજયોને નાશ થયે..
પરંતુ દક્ષિણની ચાલુકો સત્તા તથા રાજસ્થાન અને ઉત્તરપ્રદેશની ગુર્જર પ્રતિહાર સત્તાની સામે તે આક્રમણો ક્યાં ન હતાં. ગુજર પ્રતિહારો સાથે ઉમૈયદ ખિલાફતના અધિકારીઓની સ્પર્ધા અસફળ હતી, તેથી જ્યારે વલભી પર આક્રમણને ભય ઊભા થયા ત્યારે વલભીના જૈન સંઘે પિતાના બચાવ માટે જે સ્થળાંતર ખેંચ્યું છે તે ગુજર-પ્રતિહાર સત્તાના પ્રદેશ તરફ છે. આ પ્રદેશ તરફ મૈત્રકેના અવશિષ્ટ લેકે પણ પાછા હડી ગયા હતા અને વડનગર થઈને મેવાડ તરફ ગયા એ સૂચક કથા વલભીના નાશ વખતે થયેલાં સ્થળાંતરે સૂચવે છે.
જૈન અને બ્રાહ્મણ પરંપરા :
આમ મૈત્રક સત્તા તૂટ્યા પછી વલભીવાચનાના જૈન સમર્થકોનું મેરા તરફનું આગમન ગુજર-પ્રતિહાર રાજ્ય પ્રતિ હતું. આ આગમનની કંઈક વિકૃત કથા ધર્મારણ્ય પુરાણમાં આમ રાજાની કથા સાથે જોડાયેલી લાગે છે. તદુપરાંત ધમરણ જૈનેતર અને સ્થાનિક બ્રાહ્મણ સમુદાય તરફી ગ્રંથ પિતાની રીતે આ પ્રદેશમાં જેનોની કથા સાચવે છે, તે કથાઓનું વિશ્લેષણ બીજા લેખની અપેક્ષા રાખે છે. પરંતુ જૈન પરંપરા અને સ્થાનિક બ્રાહ્મણ પરંપરામાં અધ્યયનથી મોઢેરામાં જૈન વસતી ગુર્જર પ્રતિહારના વખતથી વધુ પ્રમાણમાં વધુ હોવાનો અભિપ્રાય ઐતિહાસિક પરિસ્થિતિના પ્રાપ્ત પ્રમાણો દર્શાવે છે. જૈન દેરાસર :
મોટેરામાં જૈન વસતીના એંધાણ તપાસવા માટે અહીંથી જૈન સામગ્રી જોવી પડે. સામાન્યતઃ મકાને, ઘરવપરાશની વસ્તુઓ આદિ જે તે સ્થળે વસતી બધી કોમ વાપરતી હોવાથી તેમાં સમાન અંશે દેખાય, પરંતુ તેથી વિશિષ્ટ જૈન પ્રવૃત્તિ દેખાય નહી.

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આ પરિસ્થિતિમાં જૈન દેરાસર અને જૈન પ્રતિમાઓ તથા પ્રતિમાલેખોનું વિગતવાર અધ્યયન અપેક્ષિત ગણાય, તેથી ચિંતામણિ પાર્શ્વનાથનાં દેરાસરની મુલાકાત લેવામાં આવી. આ મુલાકાત વખતે સ્થાનિક જૈન સંઘે ઉત્તમ સહકાર આપે. દેરાસર સંવત ૧૯૭૫૧૯૧૯ ઈ. સ. માં નવેસરથી તૈયાર થયેલું હોઈ પ્રથમ નજરે તેની શિલ્પશૈલી ઓગણીસમી સદીના ઉત્તરાધ અથવા વીસમી સદીના પૂર્વાર્ધની દેખાય એવી છે.
મોઢેરાના કિલ્લેબંદભાગની અંદરના ટેકરા પર સરદારચોકની ઉત્તર દિશામાં આજનું ચિંતામણિ પાર્શ્વનાથનું નવું દેરાસર છે. તેની દક્ષિણ દિશાની સોપાન શ્રેણિ પરથી તેના ગૂઢમંડપમાં જવાય છે. મૂળ દેરાસર પૂર્વાભિમુખ છે. નિરધારશૈલિનાં આ દેરાસરની પ્રતિમાઓમાં ધાતુ પ્રતિમાઓને પણ સારે સંગ્રહ છે. ધાતુ પ્રતિમાઓના લેખે ?
આ ધાતુ પ્રતિમાઓના પરિકર તથા પિઠિકાના કેટલાક ભાગ પર પ્રતિમા લેખે કોતરેલા છે. આ લેખે સંવત ૧૨૩૫, ૧૪૭૫, ૧૫૦૫, ૧પ૧૦, ૧૫૧૨, ૧૫૫૧, ૧૫૬૪, ૧૬૮૫, ૧૬૮૯ અને વીરસંવત ૨૪૯૮ ની તિથિઓ દર્શાવે છે. તેથી તે લેખો છેલ્લાં આશરે આઠસો વર્ષની પરંપરા સાચવે છે. આ લેખનું વાચન અમે રજૂ કર્યું છે. (૧) પાર્શ્વનાથ ૧૬ સે. ૪૧૦ સે.
સં. ૧૨૩૫ વ. 4. શુ. પૂ. ગુ. શ્રી જ્ઞાની યાત્રાવાવાળીવાન શી વારત્વે अंचलगच्छे श्री संघप्रभूसूरि सु. ५ प्रति मोढेरा । (૨) તીર્થકર ૧૬ ૪૧૦ સે.
| સંવત ૧૪૭૫ વર્ષ કૌત્ર વદિ ૮ શુ શ્રી ચંન્દ્રા છે શ્રીમાસ્ત્રી શ્રેડિટ .... - મા......
(૩) કુંથુનાથ ૧૫.૫૯
સં. ૧૫૦૫ વષે પિષ ગુરુ મૃ. ૧૫ શ્રી શ્રી નાસ્ત્રજ્ઞાત જામી મા સમાવે सुत सुरा बाधा कमसीभिः कुटुम्चयुते मातृ सांगानिमित्त श्री कुंथुनाथ विंब कारित प्रति
ष्ठित चैत्रगच्छे धारपडीय भ. लक्ष्मीदेवसुरिभिः (૪) નમિનાથ ૧૬ X ૯.૫ . સંવત ૧૫૧૦ વત્ર માઘ માસે માથાણે રેવાર ચાલી પ્રોત્રાટ હશે સાઉ--
कन भा. लीलादे पुत्र वीरदास शिया मांडणं षीमा मुारसी प्रमुख कुटुम्ब युक्तेन श्री
नामिनाथ मिंत्र कारितम. प्र. तथा श्री सोमसुंदर सूरि शिक्षा श्री रत्नोखटसूरिभिः ।।श्रीः।। (૫) અભિનંદન ૨૫ x ૧૫
સંવત ૧૫૧૨ વર્ષે હૈ. શુટિ ૨૩ ને પુંજાપુર વામ પ્રાવાય મુંગાનાગુ पुत्रव्य, हीराकेन भा. रभादे पुत्र जावद जावादि कुटुम्बयुतेन श्री अभिनंदननाथ चिंच कारित, प्रतिष्ठित श्रीसूरिभिः श्रीः ।

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(૬) સંભવનાથ ૧૫.૫૪૬.૫
સં. ૧૫૫૧ વર્ષ છે. . ૨૨ સૈવાયા. માં, મુદ્દાસળી પુત્ર હૈ. યેવલાસ रामा गंगाकेन का श्री संभव. बिंब प्र. तथा. श्री हेमविमलसूरिभि श्रीश्रीश्री . (9) શાંતિનાથ ૨૧૪ ૧૧.૫
संवत १५६४ वर्षे जयेष्ठ सुदि ११ शनी. प्राग्वाट शा. सा. गोइंदभा माणिकीपुत्र सा शिवदास भा. हीराई नामना पुत्र सा. धनजी सा. हंसजी भीमजी प्रमुख परिवार युतया स्व श्रेयस श्री शांतिनाथ बिंब कारित प्रतिष्ठितं कोरंटगच्छे श्रीनन्नसरिभिः कारित:
કરતુ શ્રી.. (૮) પાર્શ્વનાથ ૧૮ X ૧૮
स. १६८५ वर्षे वैशाष सुदि १५ दिने बरहान पुर वास्तव्य वृद्ध श्रीमाली ज्ञातीय सा मेघ भार्यां तेजलदे नामना । कारित' श्री पार्श्व नाथ विं. प्र. तपागच्छे भ, श्री हिरविजयसूरि
पट्टे भ. श्री विजयसेनसूरि प. भ. श्री विजयदेवसूरिभिः (૯) કુંથુનાથ ૧૦.૫૪ ૧૦
સં. ૨૬૮ ૨. વતન નાના શ્રી કુંથુ વિ. . . , તથા ..... (૧૦) મહાવીર સ્વામી વીસી ૩૪૪ ૧૮
સ્વસ્તિથી નવાળાનરે વિ.સં ૨૪૯૮ વૈ. સુ. ગુરુવારે મોઢેરાના ગાંધી મેહનલાલ મૂળચંદે તેમના ધમપત્ની શિવકર બહેના સ્મરણાર્થે તેમના સુપુત્ર ગાંધી પિપટલાલ પૂજાલાલે શ્રી મહાવીર સ્વામી ચોવીસી ભરાવ્યા છે. તથા આ. શ્રી કૈલાસસાગર સૂરિએ પ્રતિષ્ઠા કરી છે.
આ ઉપરાંત નવપદની નીચેના ભાગમાં પણ સં. ૨૪૦૮ને લેખ છે. તેનું વાચન અત્રે રજૂ કર્યું છે.
સ્વસ્તિશ્રી મહેરાણાનગરે સં. ૨૪૯૮ છે. સુ. ગુરુવારે . શ્રેષ્ટિવય સ્વ. ગાંધી મોહનલાલ મૂળચંદભાઈ ના ધમપત્ની સ્વ. શ્રી શિવરબેન ગાંધીના સ્મરણાર્થે મેઢેરા નિ. તેમના સુપુત્ર ગાંધી પૂજાલાલ મોહનલાલ તથા તેમનાં ધર્મપત્ની શ્રી કેસરબેન પૂજાલાલ ગાંધીએ શ્રી નવપદજી ભરાવ્યા છે. તપા. આ. શ્રી કૈલાસસાગરસૂરિએ પ્રતિષ્ઠા કરી છે..

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આ ઉપરાંત દેરાસરના ગભારામાં મહાવીરસ્વામીની પ્રતિમાં નીચે પબાસણ પર સં'. ૨૪૯૮ને પ્રતિષ્ઠા લેખ છે તે અપૂરતા પ્રકાશને લીધે વાચા નથી, તેમજ બીજો એક લેખ અષ્ટાપદ (૩) નીચે શ્રી ધહલ હીરાચંદ સં ૧૯૧૪ વૈશહ સુદ ૭ ને છે,
દેરાસર જીર્ણોદ્ધારને લેખ (૬૦ ૪૫૫) ગૂઢમંડપના પ્રવેશદ્વારની પૂર્વમાં ભીંત પર છે તેનું વાચન આ પ્રમાણે છે:
નમ: શ્રી પારર્વના થાય.
सरस्वतीलब्ध प्रसादानां श्रीसिद्धसेनसूरि शिष्याणां श्री बभट्ट (उपरनाथ भद्रकीर्ति) सूरीणां नृप विक्रम संवत (८०७-८११) दीक्षा आचार्यपद प्राप्ति स्थले उत्तर गुर्जर देशान्तवर्तिनी श्री मुढेराख्य ग्रामे नृप विक्रम संवत १९७२ प्रवर्तमाने श्रावण मासे शुक्ल पक्षे दशमीतिथौ शनिवासरे शुभयोगप्तमन्विते श्री श्वेताम्बर तपागच्छे श्री पार्वे जिनप्रासादस्य खात मुहूर्तम् ।। रुप विक्रम संवत १९७५ प्रवर्तमाने ज्येप्ठमासे शुक्ल पक्षे तृतीया तिथौ भानुवासरे शुभयोग सम न्विते लग्ने मूलनायक श्री पार्श्वनाथादि जिन बिम्ब gat સવે ત્રિકાંત પ્રતિ (૨૦,૦૦૦) देवद्रव्यं समुत्यन्नम्. प्रतिष्ठा विधि विधानकार ऋस्त्वत्र बालापुर (वलाद) ग्राम वास्तव्यः श्राध्यवरः श्री क्षेमचन्द्रपुनः फूलचन्द
॥इति।। शुभ भवतु श्री संघस्य ।। ચિંતામણિ પાર્શ્વનાથના મંદિરના આ લેખે મોટેરાની જૈન પ્રવૃત્તિ પર પ્રકાશ પાડે છે. અહી'ની જૈન પ્રવૃત્તિના અન્ય પ્રમાણે સાથે આ લેખ તપાસતાં મોઢેરાની ગામની જૈન પ્રવૃત્તિ પર જે પ્રકાશ પડે છે તેની ચર્ચા કરીશું. '
લેખના પ્રારંભમાં મેટેરામાં જૈન આગમન અને તેમના સ્થાનિક લેકે સાથેના સંઘર્ષની અને વિવાદની કેટલીક માહિતી ચચી છે. પરંતુ અહીંથી મળેલા પ્રતિમા લેખ સંવત ૧ર૩૫-ઇ. સ. ૧૧૭૯થી શરૂ થાય છે. તેની પહેલાંની પ્રતિમાઓ કે લેખે મળ્યા નથી તેથી તેની તપાસ ભવિષ્યની પ્રવૃત્તિ છે. મોઢેરાની પ્રતિમાઓ પૈકી સૌથી જૂને લેખ સાચવતી પાર્શ્વનાથની પ્રતિમાના લેખમાં “ઢેરા” શબ્દ શંકાસ્પદ છે. કારણ કે કુમારપાળના વખતમાં આ ગામનું નામ કેવી રીતે લખાતું કે બેલાતું તે અન્ય પ્રમાણે દ્વારા સ્પષ્ટ થતું નથી. વળી આગળ ચર્ચા કરી છે તે પ્રમાણે તેની પ્રતિષ્ઠા કરાવનારનાં જીવન અને પ્રતિમાની તારીખ વચ્ચે મેળ ખાતે નથી. તેથી આ લેખ પ્રતિમા પર પાછળથી તેને કુમારપાળની સમકાલીન બનાવવાના હેતુથી કેતરાવવામાં આવ્યો હોય તેમ લાગે છે.

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આ પ્રતિમા પછીનાં વર્ષો ગુજરાત સુલતાનની યુવાના છે. અને ત્યાર . - - પાદશાહના વખતના લેખે અને છેલ્લે આધુનિક લેખ છે. આ પ્રતિમાઓ કે , એ નિશ્ચિત કરવાનું કાર્ય મુકેલ છે, અને કલ્પનાને વિષય છે. તે બાબત ( . . . પણ તેમાં કાપાટક (સંવત ૧૫૧૦) મું જિગપુર (સં. ૧૫૧૨) બરહાનપુર (', ' , , ,
જેવાં નામ પરથી તે સ્થળે વસતાં કુટુંબેએ આ પ્રતિમાઓ ભરાવી દેવા મા :- ના, થાય છે. આ પ્રતિમાઓ જે સ્થળે વસતાં કુટુંઓ હતાં તેમણે કયાં ભરા , ; સ્થળાંતર કયાં કયાં થયાં હતાં ઈત્યાદિ પ્રશ્નો અનુત્તર રહે છે.
પરંતુ આ પ્રતિમાઓ ભરાવનાર જેને શ્રીમાલી, પોરવાડ, જ્ઞાતિના એ એ સૂચક છે. મહેરાની સંવત ૧૨૩૫ની પ્રતિમા શ્રીમાળીઓએ ભરાવી છે તે એ કારને કુમારપાળના વખતમાં શ્રીમાળી જૈનોનું બળ દર્શાવે છે, અને ગુજરાતમાં કમી , રા '. આદિ જેન વસતીની લાંબી પરંપરા દર્શાવે છે.
સંવત ૧૨ ૩પને લેખ સિંહપ્રભસૂરિનું નામ સાચવે છે. વિધિપક્ષગઇ. અચલ - .", આ આચાર્યનું નામ પ્રતિમાલેખમાં શ્રી સંધપ્રભસૂરિ આપ્યું છે તે સિહ પ્રભરિ થવું જોઈએ. જે સિંહપ્રભસૂરિની આ પ્રતિષ્ઠા હોય તો તે સંવત ૧૨૮૯ થી ૧૨ ૧૩ વિદ્યમાન હતા. તે જોતાં અને તેમનું', આચાર્યપદ સં. ૧૯૦૯માં અ લ., ૫૧માં ક્રમે નોંધાયેલા આ નામના આચાર્યને બદલે સંવત ૧૨૩૫માં અંચલના ધમ ધાન * આચાર્યપદે હતા તે માહિતી બાધક પ્રમાણ પૂરું પાડે છે. તેથી તે ઘબરો આ પ્રતિમાની પ્રતિષ્ઠા કરી હોય તે તેની તારીખ સંવત ૧૩ ૦૯થી ૧૬૧ ના સન : . આ પરિસ્થિતિમાં તથા લેખમાં મેટેરા લખેલું હોઈ આ પ્રતિમા લેખ પાછળથી એનાથના બિંબ પર કેતરાયે લાગે છે.
બીજા લેખમાં પ્રતિષ્ઠા કરાવનાર આચાર્યનું નામ નથી. પરંતુ ક લેખમાં : ૧૫૦૯માં કુથનાથની પ્રતિષ્ઠા કરાવનાર ચેત્રગ૭ના ધારણ પદિય ભ. લtiદવસૂરિએ સં ૧૫૧૭માં પ્રતિષ્ઠા કરાવેલી સુવિધિનાથની પ્રતિમા શત્રુંજય પર્વત પર મોદી ની દેરી નું ૭૧૪માં છે. તે નેધવાની જરૂર છે. (શ્રી શત્રુંજય ગીરીરાજ દર્શન, કોચનસાગર, લે. નં. ૪૫૪)
નમિનાથ બિંબની પ્રતિષ્ઠા તપાગચ્છના સેમસંદુરસૂરિના શિષ્ય નિખરે સંવત ૧૫૧૦માં કરી છે. સેમસંદર (સં. ૧૪૩૦ થી સં: ૧૪૯૯)ના બાલ સરસ્વતિ બિરદધારી શિષ્ય રત્નશેખરે. (સં. ૧૪૫૭થી ૧૫૧૭) સંવત ૧૫૧૦માં આ પ્રતિષ્ઠા કરી છે. તેમણે સંવત ૧૫૦થી સંવત ૧૫૧૭ સુધી પ્રતિષ્ઠા કરાવી હતી, એમ મે. દ. નાની જિન ગુજર કવિઓ ભાગ - ૫. ૭૧૯ • ૨૦ પરની નોંધથી સ્પષ્ટ થાય છે.
સંભવનાથનાં બિંબની સં. ૧૫૫૧માં પ્રતિષ્ઠા કરનાર હેમવિમલસૂરિ (સ. ૧૫૨૨ • સં. ૧૫૮૩) તેમણે ઘણી પ્રતિષ્ઠા કરાવી છે. તેમાં સં. ૧૫૫૧ની પ્રતિષ્ઠાની નોંધ મે. દ. દેસાઈના જૈન ગુર્જર કવિઓ ભાગ - ૨, પૃ.૭૧૯ - ૨૦ પર છે. હેમવિમલ લોમીસાગરસૂરિના શિષ્ય હતા. અને સં, ૧૫૪૮માં તેમને સૂરિપદ મળ્યું હતું.

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આમ મારામાં જોવામાં આવતી સં. ૧૬૮૫ની બરહાનપુરવાસી સા મેઘની પત્ની તેજલદેની પ્રતિમાની પ્રતિષ્ઠા હીરવિજયસૂરિના શિષ્ય વિજ્યસેનના શિષ્ય વિજયદેવે કરી છે. વિજયદેવને (સં. ૧૬ ૧૪ • ૧૭૧૩) પાદશાહ જહાંગીરે મહાતપાનું બિરૂદ માંડવગઢમાં આપ્યું હતું. તેમણે કરાવેલી પ્રતિષ્ઠાના ઘણા લેખે મળે છે. (મે. દ. દેસાઈ, જૈન ગુજર કવિઓ, ભાગ-૨, ૫. ર૭).
આમ ચિંતામણિ પાર્શ્વનાથના મંદિરમાં સચવાયેલી પ્રતિમાઓ પરના કેટલાક લેખન અધ્યયનથી આ પ્રતિમાઓની ઐતિહાસિકતા પ્રમાણિત અને અપ્રમાણિત થાય છે, તેથી મોટેરામાં મળેલી આ પ્રતિમાઓ મૂળ અહીની છે, અહીંથી બહાર ગયેલા મૂળ મેઢેરાના નિવાસીઓએ ભરાવી છે કે બીજી જગ્યાએ ભરાવેલી પ્રતિમાઓ અહીં આણી છે. એ પ્રશ્નો ઉભા થાય છે, તેને ઉત્તર આપ મુશ્કેલ છે.
પરંતુ નવા શિલાલેખ તથા મૂતિ લેખે કરાવનાર આજે મોટેરામાં રહેતા નથી પરંતુ અહીંથી બહાર ગયેલા લેકેએ આ કામ કરાવ્યાં છે એમ માનવાને કારણ છે. તેથી મોઢેરા સાથે સંબંધ રાખનાર લોકેએ આ પ્રતિમાઓ ભરાવી છે. અને તે અહી' સ્થાપી કે બીજી જગ્યાએથી આણી છે. તે બાબત વધુ તપાસ અપેક્ષિત છે.
આ પરિસ્થિતિમાં મોટેરા સાથે જૈન સમાજને સંબંધ વલભીના નાશ પછી આશરે આઠમી નવમી સદીમાં શરૂ થશે અને તે આજદિન સુધી જુદી જુદી પરિસ્થિતિઓમાંથી પસાર થતે ચાલુ રહ્યો છે એમ ઉપલબ્ધ પ્રમાણે દર્શાવે છે, એટલું જ નહી પણ એ લેખોમાં દર્શાવેલાં નામવાળા સૂરિઓ તેમનાં કાર્યોથી સુપ્રસિદ્ધ છે, અને તેઓ તેમના સમયમાં મેટેરાને ઘણું વિશાળ પ્રદેશ સાથે સાંકળી લે છે.
આભાર દર્શન
આ લેખ તૈયાર કરવામાં મૂર્તિલેખે વાંચવાની સગવડ કરી આપીને અમૂલ્ય સહાય આપનાર મોઢેરાના શ્રીસંધના મુખ્ય ટ્રસ્ટી શ્રી વ્રજરાજ શાહ તથા અન્ય સભ્યોને અંતઃકરણપૂર્વક આભાર માનીએ છીએ. તથા શીલાલેખનની નકલ કરવા માટે શ્રી અરવિંદ પટેલને પણ આભાર માનીએ છીએ.

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LOCATION OF RASA
V. M. Kulkarni
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The Natyasāstra of Bharata is the oldest work on aesthetics in Sanskrit. Of all the chapters in this work the sixth chapter on rasa is the most significant as it deals with the theory of literary beauty-the rasa theory. The two traditional verses incorporated in this chapter, numbered 32 and 33, and the prose passage immediately preceding these verses are instructive regarding Bharata's own view about the location of rasa. The traditional verses he cites in support of his views stated in the prose passage : “.. What is it you call rasa ? (Or, what is the meaning of the word rasa ?). We reply : 'it is called rasa because it can be relished. How is rasa relished ? Just as gourmets relish the flavour of food prepared with various spices and obtain pleasure etc., even so sensitive spectators (sumanasah preksakah) relish the dominant or permanent emotions (sthayibhava) manifested or suggested by the acting out of the bhävas (vibhāvas and yyabicărins) and which are presented with the three kinds of dramatic representation, viz., that which uses speech, that which uses the body and that which is sätt vika (involuntary), obtains pleasure, etc. Therefore they are called nätyarasas (dramatic sentiments, sentiments in drama). On this subject there are the following two traditional stanzas :
"As gourmets relish food prepared with various ingredients (of pleasant flavour) and various condiments, so salışdayas (rasikas, lit. people with empathy) enjoy mentally (with a mind completely concentrated) the permanent emotions presented (connected) with their appropriate) vibhāvas, vyabhicăribhävas and anubhāvas." :. From the passage and the stanzas translated above it would seem that Bharata held the view that the permanent emotions are themselves rasas and that they are found in the drama. In other words, according to Bharata's view, it is in the drama itself that rasa is located.
According to Bhatta Lollata's view, that which is known as a permanent emotion (sthayibhava) in its unintensified or undeveloped from becomes intensificd or developed through its union with the vyabhicäri-bhavas, etc., and becomes rasa located in the character that is being portrayed (anukārya). Rasas are called näțyarasas because they are portrayed in drama (Dhvanyalóka (ii) Locana, p. 184), In the Abhinavabhāratt (Vol. I, p. 272) and in the somewhat amplified text of Hemacandra (Käryänufäsäna) this view is

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presented as follows: "Rasa is the permanent emotion itself itensified by the vibhāvas, anubhavas, etc. (i.e. sättvikabhāvas). The rasa is present both in the character that is portrayed (anukarya) and in the actor who represents the character (anukarta)- Rasa is present/exists primarily in the character as has been represented by the poet in his dramatic work. When the actor, through his sustained training, discipline and art presents the character on the stage the rasa is present in him secondarily.2
Sankuka who criticises Lollata's view differs with him regarding the location of rasa. According to his view rasa is simply a permanent emotion or rather, the reproduction or refenaction of the permanent emotion of the character (say, Rama); and because it is a reproduction it is called by a different name: rasa. This reproduced permanent emotion is inferred, on the strength of the vibhāvas, anubhavas and vynthṭcaribhavas as existing in the actor (anukarta). In other words, according to Sankuka the rasa is located in the actor and actor alone. In another context (A. Bh. I., p. 292) Abhinavagupta quotes Śrisankuka: "In a dramatic performance the sensitive spectator enjoys the rasas in the actor, and then perceives the (permanent) emotion as existing in the character. In everyday life, however, prakṛti (reading emended to prakṛta-bhava) a particular bhava (emotion) leads to its corresponding rasa... "This is not true" says Abhinavagupta. For the sensitive spectator is not aware of any distinction between the character reproduced and the actor."3
The Locana commentary on the Dhvanyaloka p. 184) too criticises, Lollata's view. This criticism partly agrees with Sankuka's criticism and partly with Bhatṭanayaka's critism as recorded in Ch. I. p. 272 and p. 276: There is no rasa in the character that is portrayed, say Rama, who is removed both in space and time from the spectators. If one were to say that it is present in the actor, there would arise the difficulty, viz., the actor who would be absorbed in aesthetic rapture would not be able to follow the laya (tempo ?) and other dramatic conventions. If one were to say that rasa is present in the sensitive spectator, how could there, be aesthetic pleasure? On the contrary in Karuna-nasa the sensitive spectator would experience nothing but sorrow..".4 In this passage too, Sankuka's view regarding the location of rasa is further confirmed.
According to Bhaṭṭanayaka, rasa is perceived neither as located in oneself nor in someone else. In other words, rasa is not located in the spectator, nor in the original character that is portrayed or in the actor who plays the role of the original character. If rasa were to arise or exist in the spectator.how could there be the thrill of delight and wonder (camatkara) ? On the contrary in Karuna-rasa he would avnariann

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in someone else -the orginal character or the actor who plays his parthen the spectator would remain indifferent. Rasa is not perceived the way other things are seen in the world. In other words, it is not the result of the ordinary pramäņas such as pratyaksa (perception) etc. When rasa (really, the permanent emotion) of, say, Rāma, etc., is universalised by bhavanavyāpāra (the process of universalisation or generalisation, it is enjoyed by the spectator through the bhogikarana or bhoktįtva-vyāpāra. This aesthetic enjoyment consists of “repose in the bliss which is the true nature of one's own self' and 'which approximates the bliss that comes from realising (one's identity) with the highest Brahman'.5
This description is silent as to whether the permanent emotion of the spectator is awakened by the vibhāvas, etc., whether it colours the mass of bliss of the Self that is enjoyed by him (the spectator). Bhattanāyaka, however, explicitly speaks of the permanent emotion of the original character as universalised and then enjoyed. In accordance with Bhatšanāyaka's view the Universalised permanent emotion of the orginal character, Rama, etc., presented by the actor playing the part of Rāma, etc., is enjoyed bý the spcetator. The permanent emotion of the original character, when universalised, includes the permanent emotion of the spectator too: So we may not be wrong if we infer that. Bhatjanāyaka held the view that the spectator himself is the location of rasa.
It is Abhinavagupta who categorcally and unambiguously states his position regarding the location of rasa in the course of his discussion about the nature of rasa and its enjoyment in his two commentaries -- Abhingyabharati and Locana. On the Natyaśāstra and Dhvanyaloka respectively. The relevant passages from these commentaries may be reviewed here :
(1) A. Bh. VI. 33: While commenting on NS. VI. 33. Abhinavagupta says: “Rases arise from drama which is a combination (of vibhävas, anubhāvas and wabhicuiribhāras); or rather, rasas are themselves drama: For a drama is only a combination or collection (samudāya) of rasas (that is, a drama depicts a variety of rasa). Rasas are found only in the drama (and never in our everyday life). In poetry too, when it is dramatised, mentally (acted out before one's mind's eye) rasa is found. Our teacher (Bhatta Tota) says that rasa arises in a poem if we see things as if they were happening before our very eyes. As he observes in his Käyya-? kautuka : "In a poem that is not mentally) enacted, there is no possibility of having aesthetic relish or enjoyment." Therefore rasa's are found only in drama and not in the everyday world; and poctry is drama. itself.

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And therefore aesthetic relish or enjoyment is not found in the actor. ... The actor is only the means for the spectator's aesthetic relish or enjoyment. This is why the actor is called a pätra (i. vessel, glass, ii. character in a drama). An ordinary vessel (e.g., wineglass) is not able to taste the wine contained in it. It is only a means to tasting the wine for some one else).6
(II) A. Bh. VI. 33, p. 292: In cur (cnsidered) opinion in aesthetic relish or enjoyment what is tasted or enjoyed is one's own consciousness which consists of a mass of bliss. How can there be any question of sorrow? Such varied permanent emotions as love, sorrow, etc., only serve to lend variety to the relish or enjoyment of the otherwise pure compact mass of) consciousness. Acting cr draiatic representation and such other activities serve in awakening the dormant permanent emotions.7
(III) A. Bh. VI. 38, p. 294 : Just as the seed stands as the root-cause a tree, even so the rasas stand as the root-cause of the bhayas........The dramatic representation of the actor which is based on the (dramatic) poem is ultimately based on the generalised (or universalised or idealised) samvit (emotion or feeling) -- not on the poet's personal emotion or feeling as it actually was but as transfigured by his poetic sensibility and creative imagination (pratibha). It is that very idealised emotion or feeling that is really speaking the rasa.... Thus the rasa existing in the poet is like the seed which is the root-cause of a tree. For the poet is just like the spectator. For this very reason it has been said by Anandavardhanācārya "if the poet is full of the erotic sentiment" etc. Therefore a dramatic poem is like a tree. The dramatic representation by the actor is like the flower, etc, The spectator's aesthetic enjoyment is like the fruit. Consequently everything is full of rasa.8
(IV) Dhvanyälokalocana 1.5, pp. 85-87 : Abhinavagupta interprets the famous incident of Kraunca-vadha narrated in the beginning of the Rāmāyano in an extra-ordinary way. The poetic utterance, "mā nişāda", etc., according to him, is not to be viewed as the expression of Valmiki's (the poet's) personal feeling of sorrow. For, if he were grieved on account of the bird's sorrow or grief then the vital statement of Anandavardhana's Kärikä (1.5) that rasa is the soul - the very essence of Kāvya (poetry or creative literature) would have no basis. For there can be no sorrow or grief in rasa which is, in Abhinavagupta's own words, sukha-pradhāna' and anandarüpapleasurable. Nor is it possible for one who is tormented by grief to engage himself in poetic creation (at the very moment of his grief). In other words,

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One who is plunged in sorrow cannot create. The act of poetic creation täkes place later when the experience has been fully assimilated and is then contemplated.9 Bhagyanāyakā who preceded Abhinavagupta held an identical view; he says in his Hşdayadarpana : "The poet does not back rasa until he is completely filled with it.”10 To put it in modern terminology, "it is when the poet is fully under the spell of such unique form of rasa-experience that he spontaneously expresses himself in the form of poetry.''11" Abhinavagupta's own teacher, Bhatta Tota, held a similar view; "The aesthetic experience is the same in the case of the hero of a poem (or a play), the poet himself, and the reader of the poem or spectator of a play when recited or enacted respectively."12.
These passages inform us that the location of rasa differs, according to Abhinavagupta, depending upon our different points of view : (i) Rasa is not found in our everyday world; it is found only in drama-in the sense that it has the capacity to arouse rasa in a reader or specrator. (ii) Rasa is primarily located in the poet or playwright for it is only when he is fully filled with it that he spontaneously expresses it in his poem or play. (iii) It is however located, in its real sens: in the sensitive reader or spectator.
Incidentally, it may be noted, that Dhananjaya and Dhanika, the authors of Dasarūpaka and the commentary Avaloka on it respectively assert :
"Aesthetic experience is possible in the actor”,3
scrt
In his commentary on NS. VI.10 Abhinavagupta quotes Bhatta Lollata's view : "Aesthetic experience is possible in the actor, through his vāsanās (for he has himself experienced such feelings in his previous existences); and through concentrated attention he can continue to follow the laya (tempo) and other dramatic conventions."'14
Regarding Bhoja's view Dr. Raghavan observes : "To Bhoja, rasa, as ordinarily understood, means what is meant to Daņdin and Lollata, the prakarsa of the sthayibhäva. It is in the character, in the poet, in the actor, and in the composition. To him rasa does not mean primarily only the acsthetic subjective şanvāda of the sahrdaya and thus to him the sahrdaya is not the only primary seat of rasa. Of his main concept of rasa as the one principle of ahamkāra underlying all feelings and activities, by which characters come into various moods, the poet is enabled to portray them, the actor is enabled to enact them, and the rasika is enabled to enjoy them, the seat is the soul of all cultured men.''15

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Rāmacandra and Gunacandra, the authors of the Natyadarpana declare their position in these words : “Generally, they say, an actor does not: experience rasa, but there is no inviolable rule that he cannot do so.: A prostitute displays sexual pleasure in order to arouse her customer's sexual exitement (only) out of greed for money. But it can happen that sometimes she too will experience profound sexual pleasure. Similarly a singer (generally) gives pleasure (only) to others, but at times he too derives pleasure (from his singing). In the same way, even an actor when he imitates the feelings of loss etc. that Rama feels, may suddenly find he has totally identified himself with Rama.''16
Abhinavagupta takes a firm stand, as seen above, that there can be no rasa in an actor (i.e., the actor cannot be the location of rasu), The majority of thinkers follow Abhinavagupta regarding the location of rasa. Panditaraaj Jagannatha, for instance, clearly says, when he defends the ninth'rasa, śānta :
__ "The logical reason, that there is absence of sama (i.e. sama is not possible in an actor) does not stand to reason, because we do not accept that the revelation (i.e., aesthetic pleasure or relish or enjoyment of rasa ever takes place in an actor (i.e. the actor is never the location of rasa.'17
FOOT-NOTES
१. रस इति क: पदार्थः । उच्यते-आस्वाद्यत्वात् । कथमास्वाद्यते रसः । यथा हि नानाब्यजन-सस्कृतमन्न' भुजाना रसानास्वादयन्ति सुमनसः पुरुषा हर्षादी श्वाधिगच्छन्ति : तथा नानाभावामिनयन्यजितान् वागङगसत्त्वापेतान् स्थायिभावानास्वादयन्ति समनस:प्रेक्षका हर्षादीश्चाधिगच्छन्ति । तस्मान्नाट्यरसा- इत्यभिव्याख्याता :
-NS Vol. Ch. VI, pp. 288-89. २. तेन स्माय्येव विभावानुभावादिभिरूपचिते। रस:। स्थायी भवत्वनुपचित: (? स्वनुपचितः)। स चोभयोरपि । [मुख्यया वृत्या रामादौ अनुकार्येऽनुकतयपि चानुसन्धानबलात्-इति ।
-A. Bh. Vol. I, p. 272.. ३. श्रीशङ्ककस्त्वाह--- 'अतुकत रि रसानास्वादयतेो ऽनुकायें भावप्रतीतिः प्रयोगे । लेा के प्रकृति: - रसनिष्पादयति'. इति ।...एतदप्यसत् । नहि सामाजिकोऽनुकार्यानुकर्तृ विभागमवैति ।
_ -A. Bh. Vol. I, p. 2921 ४. ...इति नानुकाये रसः । अनुकतरि च तद्भाव : लयाद्यननुसरण स्यात् । सामाजिकगते । वा कश्चमस्कारः । प्रत्युत करुणादौ दु:ख-प्राप्तिः ।
Locana on Dhy. II, p. 184.

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निविडनिजमोह सकट ता-निवृत्ति कारिणा विभावादि-साधारणीकरणात्ममा...भावकत्वव्यापारेण भाव्यमाने। रसे। रजस्तमोऽनुवेद्यऽवैचित्र्यबलाद तिविस्तारविकासलक्षणेन सस्वाट्रेकप्रकाशानन्दमयनिसधिद्वि श्रान्तिलक्षणेन परब्रह्मास्वादसविद्येन भोगेन पर भुज्यत इति ।
-A. Bh. I, p. 277.
६. तस्मादिति । नाटयात् समुदायरूपाद रस: । यदि वा नाट्यमेव रसा: । रससमुदायो - हि
नादयम् । नाटय एव च रसाः । काव्येऽपि नाट्यायमान एव रस: । काव्या विषये हि प्रत्यक्षकलाससंवेदनादरे रसेदये इत्युपाध्याया: । यदाह: काध्यकौतुके “प्रयोगत्वमनापन्ने काव्ये नास्वादसम्भव" । इति । तेन नाटय एवं रसा न लोक इत्यर्थ: । काव्यच नाटयमेव । अत एव च नटे न रस: ।...नटे तर्हि किम् । आस्वादनेोपायः । अत एव च पात्रमित्युच्यते । नहि पाने गद्यास्वादः । अपि तु तदुपायकः । तेन प्रमुख मान्ने नटोपयोग इत्याऽम् ।
-A. Bh. Vol. I, pp. 290-291.
७. अस्मान्मते संवेदनमेवानन्दधनमास्वाद्यते । तत्र कादु:खाशडका । केवल तस्थब चित्रताकरणे गतशालादि वासना व्यापार: । तदुब्दाधने चाभिनयादि व्यापारः ।
__-A. Bh. Vol. I, p. 292. 4. बीज' यथा वृक्षमूलवन स्थित तथा रसा: ।...कविगतसाधारणीभूतस विन्मूलश्चा काव्यपुर:
स। नटव्यापारः । सैव च संवित । परमार्थ तेो रसः ।...तदेव मूल बीजस्थानीय: कविगते। रसः । कविहि सामाजिकतुल्य एव । तत एवोक्त "शृङ्गारि चेत् कविः' इत्याद्यानन्द. वर्धनाचायण । ततो वृक्षस्थानीय काव्यम् । तत्र पुष्पादि स्यानीयोऽभिनयादिनटव्यापार: । तत्र फलस्थानीय: सामाजिक रसास्वादः । तेन रसमयमेव निश्चम ।
-A. Bh. Vol. I, p. 294.
न तु मुने. शाक इति मन्तण्यम् । एवं हि सति तद्-दुःखेन सेोऽपि दु:खित इति कृत्वा रसस्यात्मतेति निरवकाश भवेत् । न च दु:ख संतप्तस्यैषादशेति । एवं चर्वणोचितोकस्थायिभावात्मक करुण रस समुच्च(गच्छ) लनस्वमावत्वात स एव काव्यस्यात्मा सारभू स्वमावेऽपरशाब्दवलक्षण्यकारकः ।
-Locana on Dhy. I. 5, pp. 86-87. १०. एतदेवोक्त हृदयदपणे--- 'यावत्पूर्णा न चेतेन तावन्नेव वमत्यमुम्' इति ।
-Locan on Dhy. I. 5, pp. 86-87.
11. Art Experience by M. Hiriyanna, p. 35. १२. यदुक्तमस्मदुपाध्यायभट्टतौतेन-- नायकस्य कवेः श्रोतु: समानेोऽनुभवस्तत:' इति ।
-Locana on Dhv. I. 6, p. 92.

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१३. कायार्थ भावनास्वादा नत कस्य न बार्यते ।
- DR IV. 42 (b). १४. ......नेतदिति भट्ट-लोल्लर: । रसभावानामपि वासनाने शव शेन नटे सम्भवादनुसन्धिवलाच्च __ लयात्रुबुसरणात् ।
-4. Bh. Vol. I. Ch. VI. 10, p. 264. 15. Bhoja's Srngaraprakasa, 1963, edn., pp. 433-34. 16. Aesthetic Rapture, Vol. II : Notes, f. n. 351. १७. तथाहि-नटे सभ्मवाद् इति हेतुरसागत: नटे रसाभिव्यक्तेरस्वीकारात् ।
-Rasagaigadharu I, p. 36.

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seal
ESTAS
SARD
PANDIT MALVANIA RECEIVING THE RASHIRAAN
FOR 1992

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PANDIT DALSUKH MALVANIA

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AWARD OF PADMABHUSHAN TO PANDIT DALSUKH MALVANIA
A function was organized by the L. D. Institute of Indology on 16th Feb. 1992 to felicitate, Pandit Dalsu kh Malvania, the Institute's academic founder and cx-Director for being honoured this year with the award of Padmabhushan by the Government of India. The function was chaired by Sheth Shrenikbhai, the Sccrctory of the Managing Board of the Institute, several scholars and admirers of Panditji including Shri Shrenikbhai and Atmarambhai Sutaria paid warm and reverential tributes to him. In his response Panditji voiced his concern regarding the acceleratingly waning interest in the area of Prakrit Studies and Jainology.
A brief note on Malvaniajis as a scholar, aeademician and person follows,
पद्मभूषण से अलंकृत जैनदर्शन के प्रकाण्ड पंडित दलसुखभाई मालवणिया
संस्कृत, पालि, प्राकृत, अपभ्रंश आदि प्राच्य भाषाओं के निष्णात पंडित मालवणियाजी जैन एवं बौद्ध आगमों के साथ वैदिक वाङ्गमय के गहन अध्येता है । सत्यशोधक ज्ञानोपासक के रूप में पंडितजी देश-विदेश में विख्यात हैं । श्री मालवणिया जी वस्तुत: सिद्धहस्त सरस्वती पुन हैं। हंस की नीरक्षीर-दृष्टि सम्पन्न श्री मालवणियाजी सर्वदर्शन समभाव के सहज विश्वासी हैं एवं वर्तमान की विषमतामूलक एव भेदजनक दृष्टि से अति खिन्न हैं।
सौम्य व्यक्तित्व के धनी श्री दलसुखभाई का जीवन अत्यन्त सरल, निर्मल और सहज है। अगाध विद्वता सम्पन्न पंडितजी अत्यन्त सज्जन हैं । लगता है प्रखर पाण्डित्य एवं सहज सौजन्य प्रतिस्पर्धी बनकर इनके व्यक्तित्व में इस तरह समाये हुए हैं जैसे चन्दन में शीतलता एव' सुवास ।
अनेक ग्रन्थों एव शताधिक शोध निबन्धों के रचयिता, सम्पादक एवं प्रणेता पंडितजी अत्यन्त स्पष्ट वक्ता हैं । बेहिचक सच्चाई को प्रकट करने में पंडितजी अपना सानी नहीं रखते । लगता है जैन एव' भारतीय दर्शन के भीष्म पितामह पंडित सुखलालजी इनके व्यक्तित्व में अपनी पूरी गरिमा एवं प्रभा से अभिव्यक्त हैं।
अनेक जैन अजैन संस्थाओं से सम्बद्ध पंडितजी भारत के आधे दर्जन से अधिक विश्वविद्यालयों में पीएच.डी. के परीक्षक हैं । अनेक विख्यात संस्थाओं के मानद पदाधिकारी, परामर्शदाता एवं सदस्य हैं । सन् १९७४ में भगवान् महावीर के २५०० वे निर्वाण महोत्सव के अवसर पर 'दर्शन साहित्य' के सनन हेतु पंडितजी को सिद्धान्त भूषण' की मानद उपाधि से विभूषित कर स्वर्ण पदक तथा २५००) रूपये का पुरस्कार वीर निर्वाण भारती, दिल्ली ने प्रदान किया । सन् १९७६ में भारत जैन महामण्डल ने हैदराबाद अधिवेशन में

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... देश-विदेश के अनेक विश्वविद्यालयों में पंडितजी ने जैन, बौद्ध एवं भारतीय दर्शन
पर अनेक बार व्याख्यान दिये हैं । सन् १९७७ में पेरिस में सम्पन्न अन्तराष्ट्रीय संस्कृत परिषद के ततीय अधिवेशन में विशेष आमंत्रण पर सम्मिलित होकर पंडितजी ने 'भरत बाहबली की कथा के विकास पर अत्यन्त सारगर्भित एवं विद्वतापूर्ण निबन्ध का पाठ किया जिसकी भूरि-भूरि प्रसंसा की गई । फलत: पेरिस यूनिवर्सिटी में विशेष अनुरोध पर पन्द्रह दिन तक रहे ।
सन् १९६८-६९ में कनाडा के टोरन्टो विश्वविद्यालय में डेढ़ वर्ष तक भारतीय एवं बौद्ध दर्शन तथा उपमितिभव-प्रपंचकथा का विशेष अध्यापन कार्य किया ।
___ संस्कृत के प्रखर विद्वान होने कारण सन् १९८४ में महामान्य राष्ट्रपति ने पंडितजी को राष्ट्रपति भवन में अलंकरण प्रदान कर सम्मानित किया । सन् १९९० में जैन विश्वभारती द्वारा आपको 'जैन विद्या मनीषी' की उपाधि से अलंकृत किया गया ।
जैन वाङ्गमय की विशिष्ट सेवा के उपलक्ष्य में अनेक संस्थाओं ने पंडितजी को स्वर्ण पदक एवं मानद उपाधियाँ प्रदान कर सम्मानित किया है।
दिनास ८-९ दिसम्बर १९९० को बैगलोर में सम्पन्न प्रथम राष्ट्रीय प्राकृत सम्मेलन के अवसर पर इन प्राकृत विद्वानों को प्राकृत ज्ञान भारती अलंकरण से सम्मानित किया गया जिसमें पंडितजी प्रमुख हैं।
एक अत्यंत साधारण परिवार में उत्पन्न दलसुखभाई अपने चार भाई एवं एक बहिन में सबसे बड़े हैं । २२ जुलाई, १९१० को सौराष्ट्र के झालावाड़ जिले के सायला ग्राम में इनका जन्म हुआ । उनके पूर्वज मालवण ग्राम में रहने के कारण ये मालवणिया कहलाये । भावसार गौत्रीय श्री दलसुखभाई. के पिता का नाम हाह्याभाई एन माता का नाम पार्वतीबहिन था ।
'दलसुखभाई ने सुरेन्द्रनगर में प्रारम्भिक शिक्षा प्राप्त करने के पश्चात् बीकानेर, ब्यावर, जयपुर, अमदाबाद, शान्तिनिकेतन आदि स्थानों पर पंडित बेचरदासजी दोशी, महामहोपाध्याय श्री विधुशेखर शास्त्री भट्टाचार्य, मुनिश्री जिनविजयजी जैसे प्रख्यात विद्वानों एवं मनीषियों के सान्निध्य में रहकर जैन आगमो, शास्त्रों तथा संस्कृत, प्राकृत, पालि, अपभ्रंश आदि भाषाओं के साथ बौद्ध एवं भारतीय दर्शन का गहन अध्ययन किया एवं विशेष ज्ञान प्राप्त किया । सन् १९३१ में जैन विशारद' एव' न्यायतीर्थ' की परीक्षाएँ उत्तीर्ण की।
प्रचल पुरुषार्थी, अथक अध्यवसायी एव प्रखर प्रतिभा सम्पान जैन मनीषी पंडित दलसुखभाई मालवणिया को भारत सरकार ने पद्मभूषण खिताब से अलंकृत किया है, इससे हम सब गौरव की अनुभूति कर रहे हैं।
[2] PAhimsa पंत्रिका से उधृ] AN UNRIVALLED SCHOLAR
Pandit Dalsukh Malvania has been one of the few present-day interationally acknowledged authorities on the history and development of

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centuries. Although giving guidance over years to inany Ph.D. students and scholars, Indian as well as foreign, he himself does not have any university degree. He was however fortunate to have been a devoted disciple of three eminent Jain scholars of the earlier generation - Pandit Bechardas Doshi, Pandit Sukhlal Sanghvi and Muni Jinavijaya. He acquired from them a first-hand knowledge of Jain and Buddhist philosophical traditions and more importantly, the modern spirit of studying Indian philosophy in a critical, comparative and historical perspective,
Malvania's very first systematic work published in 1949 when he was just thirtynine evidences his sound grasp and critical insiglit into those basic philosophical issues with regard to which top intellectuals of India carried on greatly subtle and sophisticated debates during the whole course of the first millenium of the Christian cra.
Siddhasena Divakara, a fifth century Jain logician, wrote a short but compact tract putting forth the Jain philosoplical viewpoint vis-a-vis various Buddhist and Vedic positions. His ideas and arguments were extensively worked out by Shanti Ācāarya in the 12th century. In his penetrating study of these two works, Mulvania has surveyed the entire panorama of Jain philosophy in its successive stages of development within a comparative Indian perspective,
With a record of som: 25 research works and more than 200 research papers, scholarly and popular lectures, articles, introductions ctc. Malvania's lo.ng acadonic cursa: hus been fairly productive.
One of his sholarly undertakings however merits special mention. That was the critical editing of the basic texts of the Jain sacred canon, the groundwork for which was prepared by the late Muni Punyavijaya. In this case also Malvania's assimilation of modern scholarslip and learning is quite in evidence. Regretably, however, his adoption of scientific princihles of text editing came into conflict with the orthodox Jain beliefs and he had to dissociate himself from tliat project in midstream,
Because of Milvania's work and position as an eminent scholar of Indian philosop!y, soin body would be tempted to concoct an inage of him as a dry-as-dut, stan l-
o h, highbrow person. Far from this, he is quite simple, unassuming, warm and sociable. Not only that, the prominent rationalistic strand in his nature and attitude, a heritage of his guru Pandi Sukhlal, has been the source of his reformist zeal, evident in the view about certain modern Jain beliefs and practices which he has expressed frankly and freely in his popular lectures and writings and which have frequently proved an irritant and inconvenience to the orthodoxy.

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The Lalbhai Dalpatbhai Institute of Indology at Ahmedabad, with its prestigious L.D. Series (comparable in quality and quantity to the famous Gackwad's Series, the Harvad Oriental Series and the Singhi Jain Scrics of the Bharatiya Vidya Bhavan) can le said to be entirely Malvania's creations So also the Prakrit Text-Society Series with its numerous publications of important Jain texts. He has also played a key role in the development of the Parshvanath Research Institute of the Banaras Hindu University, which has, among other things, brought out a comprehensive history of Jain literature.
The vigorous tradition of sound Indological scholarship in the area of Jainology and Prakrit studies, which Pandit Malvania has represented so brilliantly is also rapidly coming to a sad end. But Malvania with the wisdom earned during six decades of unflineing devotion to learning would hopefully observe that in view of several sincere and serious students and scholars of Jainology from Japan, France, Germany, United States etc., who sought his guidance and were benefited by his scholarship, the light of learning would keep shining, if not here, at least abroad.
-H. C. Bhayani

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BOOK REVIEW
Sureśvara's Vārtika on Madhu Brāhmana. Edited with Introduction Notes and Translated into English by K. P. Jog and Shoun Hino. Pub: Motilal Banarasidas. Delhi, 1988. PP. XXXIII + 59.
The work under review is an English translation of Sureśvara's Vārtika on Madhu Brāhmaṇa which is a part of his Brhadāranyakopanişadbhāşya Vārtika (BUBV). This BUBV occupies unique place among the Advait Vedāntic texts. It is written in defence of Sankara's doctrine of Māyā, oneness of Brahman and identification of individual self with Supreme Self. Madhu Brāhmaṇa portion deals with Brahma Vidyā and means of realization. Sureśvara's Sambandhavārtika (i.e. Introduction to Sankara's Bșhadāraṇyakopanişadbhāşya) has been edited and translated into English by learned scholar Prof. T.M.P. Mahadevan and is published by Madras University in 1972. Again, a portion of Vārtika viz., Yajñavalkya-Maitreyi dialogue is translated into English together with its study by Shoun Hino, and is published by Motilal Banarasidass, Delhi, 1982. Madhu Brahmaņa portion and notes of BUBV is translated into English with introduction for the first time here by the learned scholars K.P. Jog and Shoun Hino.
Introduction to this translation is a brief study on the text and the translators have rendered great service to understand the text discussing, various topics in it such as the subject matter of the Madhu Brāhmaṇa (MB), its relation to the Maitreyi Brahmana, on the drstānta of Rathanabhi Rathanemi and Aras, TV asțra Madhu, verses quoted in MB and Madhuvidya as Ātma-Vidyā (= Brahmavidyā).
The main teaching of the MB., lies in attaining immortality (amptattvaikasadhanam. MB. 2). The word Madhu, though lias niany meanings, essentially stands here for immortality and oneness of Ātman. As per texual study, this word also signifies the relation of the various beings and elements as mutually dependent for their worldly existence (parasparopakāryopakārakatva)).
This is a kind of relation between enjoyer and the enjoyed (bhoktrbhogyata) and that of a maker and what is made (Kartrkāryatā). The knowledge of this relation of mutual dependence among the various beings and elements is called Madhuvidyā-the lore of Madhu (Intro. P. XV). If the word Madbu is taken in this sense, then it naturally implies the absence of the oneness of the Ātman (aikātmya) which is purpose of all Upanişadic teaching. To avoid this difficulty Sureśvara has emphasized citsumanya, cidutpatti and cidekapralaya (MB-4) of the mundane existence by peinting to the śruti verses which declares the oneness of the Ātman

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on the strength of the derivation of the word “puruşa' which signifiest Ātman (MB. 119). According to Sureśvara the word 'puruşa' is deriv trom 'Puru' means many and the root si-to lie (in)'. Collectively it mea that which exists in many. In other words the word puruşa etymologica implies the Ātman which cxists in all discrete beings and elements (M 120). Again, Sureśvara asserts that the Puruşa is all pervading Brahm itself (Bralunaikam puruşastatah-MB-122) Sureśvara refutes Bhartrprapanc: interpretation of the word Nididhyāsana and Rathanäbhi and Rathane drstāntas (instances) (M. B.-14-17).
Sankara as well as Sureśvara identify Madhuvidyā with Āthmajñāl This word is clearly used as a synonym for the word Brahman by Sanka: Analysis of Madhuvidyā as Brahmavidyā, and philosophical aspect doctrine of Madhu, by the translators is quite enlightening.
It is well known fact that translation of sanskrit philosophical text ir english is indeed very difficult task. There also Advaitic texts are ve difficult to understand and translate. It needs extraordinary scholarship a skill in translating such texts. We can definetely say that translators this text have achieved remarkable success in their attempt. They ha tried to maintain original spirit at all cost. Both these scholars have do commendable service to field of oriental learning by translating this diffic text into English. We hope to see translations of some more Vedān texts from the pen of these scholars.
Standard of translation is maintained throughout but it is felt t? care could have been taken to use more appropriate philosophical ter. in translating certain words. To cite one or two instances, the wc ‘aikātmya' is usually translated as oneness of the Atman in philosophi writings not as 'uniqueness' a version adopted by the translators.
Again, knower, knowledge and known are better words for jñāts, jña and jneya (M.B.-1). The word 'embodied' is somehow not appealing miud for the word 'adhyātma' (MB. 28). Few printing mistakes in sansk texts such as 'fana', (M.B.1), faqacala', (MB. 6), '5 ', (MB. 1. algu u arta, (M.B. 42), a3}:,(MB. 73) 47719397417", (Appendix verse.. FEHTgaralsa, (Appendix, verse. 5), could have been avoided.
Equipped with appendix, select glossary, bibliography and index verses, the book is nicely brought out. Both translators and publishe deserve compliments for bringing out such fine translation of the text i english which will certainly be welcomed by the students and scholars Indian philosophy in general and Advaita Vedanta in particular,
Y. S. Sha:

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-Ed. Dr. Gautam Patel. Published by-Sadgvru Gangeshvar International Ved a Mission, Bombay, 1988.
The present work is quite a welcome critical edition of the - पनिषददीपिका of Shri Sāyanācārya. The दीपिका is modelled on and almost scrupulously follows the Bhasya of Sri Sankaracarya on the said Upanisad as also the other works of Sri Sankara. The editor accepts that the present author is the same as the writer of a on the Rgveda. As he states 'Shri Sayana is the Upholder of the Advaitavedanta [actually he should have stated Advaitavada or Kevaladvaitavada] and Mayavada.' (p. VII Intro). It is therefore no surprise that he should often follow Sankara almost verbatim in his Dipika It is yet interesting to note that "In the chhandogya Upanisad Brahma is described both as Saguna and Nirguna. In the Opinion of Sayana the writer of the Bhasya, the first five Adhyayas of the Upanisad depict Brahma as Saguna while the last three depict the propitiation of Nirguna Brahma" and Sayaṇa analyses Brahma on the same lines in his Dipika. The editor raises the question as to why Sayana should have written this Dipika if he intended only to follow Sankara, Dr. Patel feels that the reply is simple and it lies in the fact that he has written so many other works and Bhasyas and so the present one (XII). The explanation could also be that he has written the present work to reveal his scholarship. What even if he were to follow Sankara? His Dipika actually places Sankara's doctrines in proper perspective. The editing of the work is therefore welcome, a valuable addition on all the work on Sankara. The editor is right when he states that “Sānkarabhāsya is भाष्य प्रसन्नगभीरम् But is debatable when he adds that "There is a happy combination of simplicity and sweetness in the Dipika of Sayaṇa." (IX). The editor also states that "the present Bhasya of Sayana has some traits of its own, some new contribution. But it is not possible to narrate all this." (XIII). why? The question remains unanswered.
The editor has a fairly good command over manuscriptology and the method of editing. He deserves our congratulations for this. The three aff are also welcome.
However, it should be added that the Introduction in Hindi is full of mistakes from the point of view of language. If his command over the Hindi language was not up to the mark, he should have got his Introduction thoroughly rechecked and revised by an expert in Hindi.
We welcome the work as an addition to our works on the Upanisads in particular and Indian philosophy in general.

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APPENDIX
ALAMKARA-DAPPANA
-Dr. H. C. Bhayani
sumdara-paa-vipeäsarh vimalalamkara-rehia-sariras/ sui-deviam ca kavvarh ca pagavial pavara-vannaddham // 1
Homage firstly to the Godess of Learning who takes steps beautifully, whose body is adorned with bright ornaments and who is refulgent with abundant lustre and (secondly) to Poetry that has beautifully strucfared diction, that has a form illuminated with pure figures of speech and that is rich in excellent sound patterns.
savvain kavvih savvaim jena horhti bhavvaith tamalarhkärarh bhanimo 'lamkaram ku-kavi-kavva
// 2
We propose to describe (the chief figures of speech), due to which all the poems become worthy of hearing and gain loftiness and which cry halt to the compositions of worthless poets.
accamta-sundaram pi hu piralamkaraṁ janammi ktramitarh/ kāmiņi-muhar va kavvam hoi pasanpam pi vicchaam // 3
A poem and a damsel's face inspite of being very beautiful and lucid, if they are bereft of ornaments, would appear lustreless to the people.
ta japinna niunamh lakkhijjai babu-vihe alamkare/ jeht alumikariaim bahu manojjamti kavväim //4
Hence becoming thoroughly conversant with numerous types of the figures of speech, we define and describe them here so that the poems beautified with them get excellent recetion.
uvama-rüvaa-divaa- rohaņuppasa-aisaa-visesa /1 akkheva-jai-vairea-rasia-pajjna-bhapis u 5
Upama, Rapaka, Dipaka, Rodha, Anupritsa, Atisaya, Višesa, Aksepa, Jai, Vyatireka, Rasika, Paryaya-bhanita,
jahasam kha-samahia- viroha-samhsaa-vibhavana-bhava / atthamtarap so anna-pariaro taha sahottia // 6
Begins Or namah Sarasvatyai.
1. 1. papaviam 4. 1. lakkhijjaha. 5. 1. visesar.

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Yathasamkhya, Samāhita, Virodha, Samsaya, Vibhāvanā, Bhava, Arthāntaranyasa, Anyaparikara, Sahokti,
ujjā avanhava io
pemmäisao udātta-pariatta / davvuttara-kiriuttara- gunuttarā bahu silesă a // 7
Ürja, Apahnava, Premātisaya, Udatta, Parivștta, Dravyottara, Kriyottara, Guņottara, various types of Slesa,
vavaesa-thui-samajoiā ia apatthuappasamsal a / anumäņam aariso uppekkha? taha a samritha // 8
Vyapadesa-stuti, Samayojita, Aprastutaprašamsa, Anumāna, Ādarsa, Utprekşā, Samsrsti, .
asisa-uvamārüvaā ca jāŋahal niarisanam taha a / uppekkhāvaavo bhea-valia-jamaehi samjutta // 9
Āśiḥ, Upamārūpaka, Nidarśana, Utprekşāvayava, Udbheda, Valita along with Yanaka.
.
Kara/
ettia-mitta ee kavvesu padiţthia alamkara / ahia uvakkame şam visāo donni samkhāu // 10
These only are the established and accepted poetic figures. These, numbering forty, we shall describe in order.
uvamāņeņam jā desa-kāla-kiriāvaroha-padieņam / .. uvameassa sarisam lahai gunenaṁ khu sā uvamā // 11 //
That is indeed Upamā which achieves the similarity of the object of comparison, through a quality thereof, with the standard of comparison that is distinct on account of difference in place, time or action.
a
padivattha guņa-kalia asamā māla a viguna-rūvā à
l sampunnā gūdhā sarkhala a lesa a dara-vialā // 12
Prativastu, Gunakalitā, Asamā, Mālā, Viguņarūpā, Sampūrņā, Gůdhā, Śịnkhalā, Śleşā, Ișatvikalā,
ekka-kkamā pasansa tallicchā ņimdia aisaa a / sui-milia taha a viappia a sattaraha uvamão // 13
Anyonya, Prasarisā, Tallipsă, Ninditā, Atiśayā, Śrutimilita, Vikalpita. 8. 1. apatthuapasarsā. 2. upekkha... 9.1. jūnai niarisinań.

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padivatthüc să uvamā ja hoi samāņa-vatthurūa a / Siva'-'miva'-'piva'i-rahia visarisa-guna-paaeahimto // 14
That Upamā is Prativastu which lacks particles (of comparison) like iva, miva, piva and which conveys similarity between two things, inspite of disssimilar qualities.
padivatthūvamā jaha :
sampatta-tivagga-suha thovā puhavia homti ņāra-naha / mahura-phala (?) (-kusumā) siņiddha-patta-tarū virala // 15 The illustration of Prativastūpamā :
There are few kings on this earth who have achieved (all the) three types of happiness : Rare are such trees that have sweet fruits, fragrant flowers and tenderly smooth leaves.
gunu kalix sa bhannai ginehi dohim pi sarisaa jattha / uvamco kira jie uvamāņam hoi sä sama // 16
That Upama is called Guņa-kalita in which resemblance pertains to two qualities.
That Upamäis Asama in which the Object of Comparison becomes the Standard of Comparison.
guņa-kalia jahā : campaa--laal vva nava-kusuma-sumdarā sahai vimjha-kadae2 va vaccha--tthalammi lacchi tamala-nile mahumahassa // 17 The Illustration of Guņa-kalito pamā :
On the broad chaste of Visņu that is, like the slope of Vindhya, as dark as (or due to) Tamala tree(s), Lakşmi like the Campaka creeper, as beautiful as alternately beautiful due to) fresh flowers, appears charming.
asama jaha : jonha-nimmala-laaņņa-pasara-cimcaia-1 saala-bhuaņāi/ tuha tujjha vya kisoari samāņa-råa-jae natthi // 18
The illustration of Asam opamā :
O damsel of slender belly, your graceful beauty, like the clear moonlight, adorns the whole world. So nobody is there like you in this world who can compare with you in bcauty.
17. 1. lai.
2. kadai.
18. 1. pasaricimccaia.

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Tot
să mala uvamāņāna jattha vivihāņa hoi rimcholi / biuņa-sarisoyamā jā viņimmia biuņa-rūa tti // 19
That Upamā is Mālā in which there is a series of different Standards of Comparison.
That which is constructed with twofold similar Comparisons is called Dviguņa-rūpā.
malovamā jahā : hari-vaccham va sukamalar gaanam va bhamarta-sūra-sacchaam // säara-jalam va kari-maara-sohiam tuha ghara-ddaram // 20 The illustration of Malopamā :
The gate of your house is sukamala (marked with beautiful lotuses) like the chaste of Vişnu (which is marked by the presence of beautiful Lakşmı); it is splendorous due to bhamamta sūra (brave men moving about), like the sky which is splendorous duc to bhamamta sūra (the revolving sli); it is like the water of the ocean marked by (the figures or alternatively the presence of) elephants and crocodiles.
viuņa-rūvovamā jahā : nivvavärikaa -bhuana-mamdalo sura--nāsia-pahão / naha paosa-vya tumam pāusa-sarisattanam vahasi // 21
The illustration of Dviguņarūpopamā :
As the night-time, putting a stop to the activities of the world and eliminating the sunlight resembles the rainy reason, you also, my lord, resemble the same by putting a stop to the hostile) activities of all the feudatories and by destroying the prowess of the enemy heroes.
na hu üņā nahu ahiā jā jāai sā hu hoi sampunnā / jā uņa samāsa-liņāsā gūdha bhannae uvamä // 22
That Upamā which is neither deficient nor excessive (in the matter of requisite characteristics) is called Sampurnopamä. That Upamā which is submerged in a compound is called Gudhopamā.
sampupna jaha : sohasi vaaņeņa tumam keai-kaņnullia-saņābeņa / kamalena va pasa-thieņa muddhada-harsena pasaacchi // 23 The illustration of Sumpurņopamā :
With your face having the Ketakı flower as the ear ornament, and thus resembling a lotus with a goose standing near-by, Oh damsel with beautifully long eyes, you appear charming.

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guļhovamā jahā : kaha pabihisi kisoari daiam thanaala-sakhea-ạisasiri / rambha-gabbhoaru-ņiamba-bhāra masiņeņa gamaneņa // 24
The illustration of the Gūdhopamă :
Oslim-waisted damsel, being short of breath due the strain of (your heavy) breasts and moving softly because of the great weight of your lower body with thighs like the pith of the plantain tree, how will you reach (?) your lover ?
uvamā-vaehi uttividi-raiehi samkhala hoi uvamijjai uvameo jesim lesāņa sa lesa // 25
That Upamā which is made up of a concatenation of Upamās is called Srnkhalopamā.
That in which the Object Comparisan is Compared by means of Sleșas is śleşopama.
samkhalovamā jala : saggassa va kaņaa-giri kaṁcaņa-giriņo (val mahialam' hou / mahuvidhassa-vi bhara-dharana paccalo taha tumam cea // 26
The illustration of Śrókhalopama :
As the Golden Mount (i. c. Meru) is capable to bear the great burden of the Heaven, and as the earth-surface is capable of bearing the great burden of Mount Meru, so it is only you who are capable of bearing the great burden of the vast earth.
lesovama jahā : so samjha-rāa-samol cala-pemmo jo jano suhao / so kim bhāsai samjhā- rāena va jo na rincholi // 27
The illastration of the śleşopamā : That person who is attractive, but fickle in love is leke the twilight colour...(?)
susarisamapakhevam (?) vialai sa cceva hoi daravialx / ekkakkamovamānehi hoi ckkakkama nama // 28 //
That Upamā which... is called Isadvikala. That Upama in which there are mutual Upamānas is called Anyonyopama.
24. 1. pāļihisi; nisasirim. 26. 1. girinā mahiala.
27. 1. roasamo.

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daravialā jaha : pina-tthani sa-rūā palia-pesia-loaņā sa-ukkantha / liliya va dara-laggā ņa calai tuha darsanāsāc // 29 The illustration of Isadvikalopamā :
That damsel with plump breasts and a beautiful figure, directing her glance with intense ycarning on the path of your arrival, remains attached to the doorway without moving--as if she were a picture, hoping to catch your glimpse.
ekkakkamā jahā : paai-vimalau donni-vi vibuha-jane nivvur-karão a / ckkekkama-sarisão tuha kitti tiasa-sariā a // 30 The illustration of Anyonyopamā : .
Your fame and the heavenly river, both of them being pure by nature and imparting bliss to Vibudlias ((1) the learned, (2) the gods) resemble each other.
nimdāe salahijjai uvameo jattha sa pasamsa tti / anuharai aisaenam jā sa ccia hoi tallicclā // 31
That Upamā wherein the Upameya is praised under the guise of censure is called Prasaṁsopamā. That is Tallipsopamā which resembles Atiśoyakti (?).
nimdā-pasamsā jaha : tuha samdhassa va naravai bhujjai bhiccehi päada lacchi / hiaal (liaaṁ pi?) kāarassa va vaanijja-bhaena osarai // 32 Praising through censuring (i.c. Prasaņšopamā) is as follows :
O King, your Laksmt (i. e. favours) is openly enjoyed by your dependents, as if you are eunuch, Your heart (?) too wilts from fear of scandalous rumours, as if it were that of a coward.
tallicchovama jaha : pausa-nisāsu sohai jala-ppavahehi pūriā puhai / cala-vijju-valaya-Vädaņa-nivadia-nakkhatta-sarisehim // 33. 'The illustration of Tallipsopamā :
In rainy nights, the carth filled with water-streams resembling masses of stars fallen down due to strokes from circular flashes of lightning, appears beautiful,
33. 1. ppahāņehi
2. tādama; khapatta

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uvameo pindijjai thui-vavaesena jattha să nimda / aisaa-bhania si ccia aisaia bhannae uvama // 34
That is Nindopumā wherein the Upameya is censured through praise. That Upamā which is expressed through Atiśayokti is called Atiśayopamā. thui-nidoyama jala :
tambola-ra-miliarnjanena ahareņa sohasi paose /
dara-pariņaa-jaibūhala-kamti-sarisena pihu-acchi // 35 The illustration of the Stuti-nindopamā :
( girl with (beautifully) long eyes, you appear charming at the advent of the might with your lowerlip that is coloured by the betel-juice mixed with the kohl and hence it has the lustre like that of a slightly ripe roseapple (jambu) fruit. aisa(i)ya-uvama jaha :
jonha-bhaa--Saranāgaa-timira-samülehi nijjia-iniamkam / sevijjai vaanam sāsa-gamdha-luddhehi bhasalehim // 36
The illustration of the Atiśayitopamā :
(Your) face, which has conquered the moon, is served (i. e. attended to) by bees, (which resemble) masses of darkness coming to seek refuge due to fright of the moonlight, and which is covetous of the fragrance of (your) breath.
jä sarisachi bajjhai saddehin sa hu hoi suimilia / ekkanikku-viappaņa--bheeņa viappiä du-vila // 37
Śruti-mitita is that (Upamā) which is constructed by means of similar words; Vikalpita (Upamā) has two types according to fancying once or more than once. sui-miliovamā jahā :
dachana para-kalattain cliaidāvadiaṁ manoharam kavvam / khijjai khalo viambhai dūsai dosai a-pecchamto // 38
The illustration of the Sruti-militopama :
Seeing another's wife willful and beautiful (as also) a poem, composed in metres and heautiful, a wicked person feels dejected, yawns and censures her (or it) eventhough he fails (actually) to find any fault, 34. 1. nam dijjai. ne 1 A 15 2. parinia.

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ekkattha-viappiovama jaha : paribhamana-vai-niaddhia-sainpitndia-bahala-renut-niacehan / nahasu (?) anada-tamsa iva, vavatta muijarite // 39 The illustration of Vikalpitopama which has fancying related to a single idea: The whirlwinds, controlling mass of dust drawn and collected near hedges though wanderings round and round, appear like tortuously moving paramours. bahuha-viappiovama jaha : surammi dava jalane wa volie nahaalam vaarasam(?)vayo / paccha masi-niarena va tamena kasinikayam saalam // 40 The illustration of Bahudha-vikalpitopama : Then as the sun like a fire departed, the surface of the sky which was as if() and afterwards all of it was dorkened as if with a mass of soot. (to be contiuned) 39. 1. sampidia. 40. 1. volio; nahaaram. 2. pacchi; saasam.