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 ratIya AMTS PAR RO 29 Paurale alo padAbAda 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. Anubhasya of Sri Vallabhacaraya Vis-A-Vis the 'Vedanta' by V. S. Ghate Dr. M. V. Joshi 23 4. A Forged Agarva Copper-Plate Grant of Sahasrarjuna Pravinchandra Parikh, Bharati Shelat 36 5. Emendations Essential to the Vedic Grammar of Bhojadeva N. M. Kansara 6. Rasanirapana of Ajitasenacarya 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 Hinayana Buddhism Dr. Bhavana Trivedi 68 Hindi 9. 9105 9745 2. g. sal 10. prAkRta bhASAmeM uddhRta svarake sthAna para 'ya' zrati kI yathArthatA ke. Ara. candra 11. AsUtra AcAra-sApekSa jIvasiddhi ultat garaoft 89 Gujarati 12. yg sdz1x gler11436 "3754213813241 M's TIkAne abhyAsa 42145712 H. 68 97 13. 91231 242 21 01. 2. 1. Hla 31. SS. 4. 26, Hennie Gotard 115 M. Kulkarni 14. Location of Rasa 15. Award of Padmabhushan to Pandit Dalsukh Malvaniya Reviews Appendix : Alainkara-Dappana Dr. H. C. Bhayani

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1 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 3170IA 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 Ramayana 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. T 1 In the concepts of Buddhist religion and Advait Vedanta 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, Gaudapada and Sankaracharya 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 Puran, 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 Ishwarkrishna 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 Samadhi 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 'Kashay' 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 Kashaya and Karma are possible in the path of liberation of Man. Later the Yoga of Patanjali lends support to this possibility. In Vedanta 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 Vedanta and Vishishtadvaita 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 Vedanta stands with certainty. Of course there are differences of opinion as regards the nature of knowledge and ignorance (Avidya) 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 Vedanta and (3) Bhakti--Vedanta in which are included Ramanujacharya, Shrikantha, Maha Prabhu Chaitanya, Madhvacharya imu Sri Vallabhacharya. 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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9 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 Vishishtadvaita 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 2

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10 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, salokya and sadharmya 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 Chharidogya Upanishad. However in different context Jesus himself speaks differently, 'The Father is greater than I' 6-1. In Shvetashvatar 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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11 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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12 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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14 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 Maryada Marg' and 'Pushti Marg' 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 Daridranarayana 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. Acharya 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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15 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, ___ na tvaha kamiye rAjya na svarga' nApunarbhavam / prANinAM duHkhataptAnAM kAmaye duHkha nAzanam // 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 ETHESE" fanitaria parAmaSTaddhiyunaktAmapurbhava'vA / Atipravadye'khiladehabhAjAmanta: sthite thena bhavanti adu:khA // 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, na svarga brahmaloka vA tata . sukha prApyate naraH / yadAta jantunirvANa dAnAtyamiti me mtiH|| 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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16 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. Puruslia Sukta-17. 3. Isha Upanished, 1. 4. Bharatiya Tattvavidya -- 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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2 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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18 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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20 Encyclopedia Brittanica, Vol. 2 (1969). Encyclopedia of Islam, 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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21 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 CANIS 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 VALIABHACARYA VIS-A-VIS "THE VED ANT/ "BY V. S. GHATE" The bhaiya (commentary) of Sri Vallabhaacryn (V.) on the Brahmasutras (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 Vedantists. 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. Srt Sankaracarya (S), Srt Ramanujacarya (R.), Sri Nimbarkacarya (N.), Sri Madhvacarya (M.) and Sri Vallabhackrya (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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24 (1) On B.S. I.ii.8 Dr. Ghate remarks2: "In sutra 7, it is interesting to note that the word 'tad-vyapadesat' lit. 'owing to the mention of that is explained by all meaning 'alpatva (anutva)-vyapadesat. 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 sutrakara, 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 sutrakara commit himself by declaring the 'anutva' 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 sutrakara has elsewhere dwelt upon the anutva 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 bhasyakaras here unanimously explained the word 'tad-vyapadesat' as meaning' because of the mention of minuteness'.3 But in his over-enthusiasm to show the anutva of jiva, Dr. Ghate has outright disregarded the context; for he has forgotten that the word 'tad-vyapadesat' presents the argument of the Purvapanksin (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 "Sutra 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 sutrakara would naturally oecupy himself with....the relation between Brahman and jiva as cause and effect'.

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25 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 bhasyakara in particular. The sutrakara 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 sutrakara 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 sutra 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 adhyaya and also in the third pada of the second adhyaya. 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 (Ino' ta cva) Dr. Ghate wrongly remarks : 'V.... interprets the sutra (18) as stating the prima facie view. The correct interpretation of A.B. on it shows that . refutes the view of the Mayavadin. Similarly, it is not reasonable to remark : 'this interpretation of the sutra is far-fetched,'5 For if the views of R. and N. be acceptable, since

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26 the word 'Inah' can mean only one wlio knows,' then V.'s explanation is equally acceptable and natural. of course, his resutation of the Mayavadin here is out of place. But the same is the case with other Bhasyakaras who come after S. (4) Sutra II. iv. 13 is not an independent adhikarana according to V. Still Dr. Ghate has wrongly remarked, 6 "sutra 13,.... forms an independent adhi. according to all commentators without execption." Similarly sutra II. iv. 14 is not almost obscurc and far from satisfactory.7 For V. state that the Vak (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 bhasyakaras 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 Bhaskara (B.) to be better." Then he remarks that V. also follows B. with slight difference. Now as the bhasyas of B. and V. stand, the view of Dr. Ghate is untena ble. As Purusottamaja points out the difference betwcen the views of these acaryas, 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 bhasakaras, it can be concluded tliat R., N. and M. are unanimous as regards the meaning of the word 'sthana' in B.S. III. ii. 11 and their purport is similar in general. According to the 'sthana' denotes the states, viz. waking, dream and deep-sleep, of jiva. Dr. P. M. Modi'l reiterates this when he says. "Therefore, sthana in this sutra means the states of jagarita, svapna and susupti." But s. and V. do not admit this meaning of sthana. The two views of unknown Vedic acaryas, 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 'sthana' 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 Kesava have laid their finger on the right point...." is not tenable On the contrary, the meaning of s. and V. is nearer to the purport, because 'ubhayalingatva' or being possessed with two-fold attributes is more directly connected with the sthapas 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 "rupavat' and 'arupavat' 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 'arupavat' is not far to seek as it occurs in B. S. III. ii. 14. But 'apakarsa' or reverse stretching of a word in sutra is rarely accepted in B.S. Again however important the word farupavat' may be because of its similarity with the discussion of purusavidha and apurusavidha found in Yaskas Nirukta, 15 it is not proper to foist those ideas on the sutrakara 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 adhikaranas comprising of sutras 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 sutrakara may have been content to allow the matter to be adjudicated at the court of Saksatkara. 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 sutra is very important. It establishes the two sold character of Brahman and not two kinds of Brahman, viz. Saguna or apara and nirgune or para as S. would have it. It is shown on the authority of sruti, that Brahman possesses all contradictory qualities without giving rise to any inconsistency 22

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28 In the light of the comparison of various bhasyas 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 sutras 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 sutrakara definitely says that the Brahman is possessed of twofold character. Except S. all acaryas 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 sutrakara 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 sutrakara 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 sutrakara wants to bring home his doctrine that Brahman is possessed

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29 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 pada of the third adhyaya 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 Pada 3 of Adhyaya 1I1.' The question of the uniformity of upasanas was really very important and deserved to be settled. The topic of the combination or otherwise of gunas 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 bhasyas shows that the whole context, shown by Vitthlesa31 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 sutra 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 Sruti) 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 sadhana 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 padas. Still each of the bhasyakaras has tried to show its consistency. A.B. has given

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30 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 sravana, in order to show that it is internal (antaranga) means". Thea Vitthalesa justifies the inclusion of means in this pada by saying that even the indirect knowledge of Atman is as good as an avantara (subordinate) phala. In the path of bhakti this avantara phala in the form of indirect knowledge is indeed included in the phala itself, because it is sajatiya (of the same genus) as the parama (highest) phala. To justify the second interpretation, Vilthalesa 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 srotavyal, etc. on the maxim that the artliakrama (the sequence of meaning) is more powerful than that of sabda. In that explanation, it is found that karma, jnana and blakti are meant for a lina (low), a madliyama (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 adhyaya, 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 jnana and bhakti which are the uttama and the atyuttaina respectively. It is not to be performed independently. Its fruit is asakrt avitti (more tlian once repetition). The word asaknt is to be construed with both avitti and upadesat. 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 avitti 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 bhasvakaras,36 (14) In B.S. IV. i. 12 there are two readings, viz. 'prayana' and "prayana'. Their respective meaning is 'moksa' and 'deparature or death." S. accepts 'prayana' and explains it as 'departure or death. Hence Dr. Ghate37 has been led to conclude that 'but this meaning (moksa) of the word 'prayana' 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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31 It becomes evident from A.B. that Vitthalesa 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 Gopesvarajt 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 sutrakra 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 sutrakara 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 sutrakara 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 upanisadic 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 Vedantist, 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-tulyatvacca. (p. 56 (6) V.B. alpatva-srutely. = 32 Antyastva-vyapadesat, (p. 67) Sva-Sabdena ca vyapadesadantyan. (p. 39) Tad-vyapadesah, alpatva-vyapadesah. (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 Tathesvarena 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. Yaska'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 brahmasvarupajnanam........ brah tubhayarupam....ubhayarupena nirgupatvenanantagunatvena sarv iruddhadharmena rupena vyapadesat....atab sarvaviruddhadharm Amasrayo bhagavan." 3. of, cit. pp. 122-123 4. cf, B.S. III. ii. 3 Mauamatrar tu Kartsnyenanabhivyaktasvarupatv

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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) - '.... atmatvenaiva bhagavantamupasate......atmanam saksatkaroti. Tatah prarabdhasa maptau brahmanyeva pravisto bhavatiti mukhyam jnaninah plialamupagacchantityanenoktam........ prakrtam brahma atma svatma iti evamprakarena upagacchantyanubhavanti. Tatkratunyayena tatprapnuvanti...... And cf. Ras; (p. 14) - 'upagacchantityasyopasate pravisantityarthadvayam. Yadva. Upasate nama pravisantityarthah....jnanina upa samipe sthitva yathayogyam kurvanti (p. 15) nana Jehapagame, tatraiva pravista bhavanti yathayogyam sattam kurvantityarthah. (p. 18) upa samipe eveti bhasyartho noktali sa Ucyate. Jnanena svarupasthitya vastavikanavah mahattvartliamupa samipaeva gacchanti, yato'ksaratmake svamahadrupe vibhutyatmake pratimadaveva pravista bhavanti. 37. Ibid. p. 135 38. cf. XI. xi. 48 - 'prayanam hi satanaham.' 39. cf, A.B. p. 310 40. cf. Bhasyaprakasa, p. 38 - "Prakrstamayanam prayanamiti yogatta dssam phalamucyate'. 41. cf. Rasmi, p. 38 - 'Ayanam prapyam prakrstam paramam paralau kikam sarvatmabhavalabhyam." 42. Ibid. p. 150 43. cf, Br, up. III. ix. 26, IV, ii. 4, IV, Y, 15. . .

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34 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. = Anubhasyam Adhi. = Adhikarana B. = Sri Bhaskaracarya B.B. = Bhaskarabhasyam Bha. = Srimadbhagavatam. B.P. = Bhasyaprakasa Br. Up. = Brhadaranyakopanisad B.S. = Brahmasutras M. = Sri Madhavacarya M.B. = Madhavabhasyam N. = Sri Nimbarkacarya N.B. - Nimbarkabhasyam R. = Sri Ramanujacarya R.B. = Sribhasyam Ras. = Rasmi S.B. = Sankarabhasyam S. = Sri Sankaracarya V. = Sri Vallabhacarya V.B. = Vijnanabhiksubhasyam V.S. = The Vedanta by V.S, Ghate BIBLIOGRAPHY 1. Anubhasya of Vallabhacharya, edited with a new comment Balabodhini, by Pandit Shridhar Tryambak Pathak, Part 1 First Edition, 1921. 2. Brahmasutra with a commentary by Bhaskaracharya-Edited by Vindhyeshvari Prasad Dvivedin, 1930. 3. Brahmasutra-sarkarabhasyam, Third Edition, 1948, Edi Narayan Ram Acharya. 4. Comparison of the Bhasyas of Sankara, Ramanuja, Vallal Kesavakasmirin by R.D. Karmarkar. 5. (A) critique of the Brahmasutras, Vol. I, (1943), by Dr. P. M 6. Sribhasyam of Sri Ramanujacarya, Part II Edited by Prin Karmarkar, (with Text, Eng. Trans. & Notes).

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35 7. Srimadbrahmasutrabhasyam of Sri Anandatirtha (Madhyacarya) with Tattvadipika by Sri Trivikramapanditacarya. (Ist Edi)., 1967). 8. Srimadanubhasyam of Sri Vallabhacarya with the Comm. Bhasya prakasa by Sri Purusottamaji, 1905. (Ch. III. pp. 814-1253). 9. Srimad brahmasutranubhasyam of sri Vallabhacarya with Bhasya prakasa of Sri Purusotta maji and Rasmi of Sri Gopesvaraji (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 Siddlanta) (Vedanta-parijata-saurabha bhasya of Sri Nimbarkacarya) withi Hindi Trans. Edited by Sudhir Gopal Mukhopadhyay, 1930. 12. Vedanta Philosophy, Part I, (Lectures 1-6) by Dr. S. K. Belvalkar, 1929. 13. (The) Vedanta-sutras with the comm. by Sankaracarya, 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 (Kartavirya) 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 Nagari 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 "Srarjjuna (L. 38), Acandrarkkarnnava (L. 15), Parvvani (L. 22), dharmmarththu (L. 29), Parththive (L. 31), dharmmakriyarththi "(L. 34), caranarththi (L. 38) etc. * Director, B. J. Institute, Ahmedabad + Reader, B. J. Institute, Almedabad

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37 2. Letter dh' appears well-developed, though it is not yet joined to the right-hand vertical; See Obhyudhita (L. 5), Onubodha (L. 10), vasudha (L. 27), dharmma "(L. 29, 32), dharmmadhi0 (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), Onabhi (L. 4), bhanu (L. 5), jasobh10 (L. 22), bhagavata (L. 24), bhay 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), Sima (L. 15), Vindhya (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 OSarena (L. 24), napanam (L. 32). Karanam (L. 36) etc. 6. In letter 'ksal' the middle horizontal liue is cut and made like a chapa by cutting it with the vertical line; See Okamksa (L.), ksitau (L. 4), ksonio (L. 7), ksiti (L. 15) etc. At some places the writing is complicated; e.g. Mahipradyana (L. 2), ruharo (L, 3), Sadevanupitri-manusyasyasyarcci "(L. 23), bhumerapuradhamangular (L. 25), gatsacurajam (L. 34) etc. In a few cases the words are written incorrectly; e.g. 'Vaiso instead of Vamso (L. 2), Sayana instead of Savana (L. 4). Visvam instead of Visvam (L. 6), Sila instead of Sila (L. 8). kalmasam instead of kalmasam (L. 9), Madhyandina in place of madhyandina (L. 17), Okriyosapyanarthai in place of Oriyotsarpanartham (L. 21), ratmanasya in place oro ratmanal, Narmadaya in place of Narmadayab (L. 22), sargrena in place of sargena (L. 23), purasarena in place of puralsarena (L. 24), sresta in place of sresthah (L. 31), dharmasetu in place of dharmasetu "(1. 32), dvamsajairainc in place oro dvamsajairanyai (L. 33), sasikara in place of Sasikara etc. At one place the anusvara is dropped, e.g. parththivendran (L 31). Summary of the copper-plate : in treta yuga, Vibhava sarnyatsara on Monday, the day of Karttiki (Purnima), 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 Brahma risen from the Naval lotus of vishnu (L. 4-7). From him borne king Sahasrarjuna, who was the beauty of the

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38 whole universe and the lamp of the lineage. That Sahasrarjuna, whose valour spreading in Treta age like Krsna's shila and Bala, who avoids sins and whose pious name is bright, addresses Rajasamanta, Bhogika, Saulkika, Rastriya, Mahattara, Adhikarika ctc. 'You all are informed that village Upalaheda in the Upalalicdika Visaya, in the north being Bherunti grama and the boundary of Cacai Blatarika, in the south boundaries of Dahisara and Ankulacha gramas, in the west Agaravada grama and the boundary Thodasara and in the north Vamau(sa)ra grama and the boundary of Kosuva lake, tliat village is given as a gift to Ahladitya Pandita of Vatsa gotra, Srirara of Parasara gotra, Narayana Upadhyaya of Avasthiya Atri gotra, Somanatha of Kansika gotra and Bhaskara Diksita of Kaundinya gotra, ali belong to yajurvediya, Vajasaneya and Madhyandina Sakha, after remembering 18,000 Brahmanas of Upalaheda sthana, 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 mahayajdas 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 Karttika (L. 22-23). The grant was made on Monday, the 15th day of the bright half of Karttika, Vibhava Samvatsara, Treta yuga. At the end the donor appeals to future kings for sanctioning and maintaining this grant. Seven verses ascribed to Vyasa 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 Mulasthana. The grant terminates with the autograph of king Sahasrarjuna (L. 36-38). COMMETS Literally, the record belongs to 'king Sahasrarjuna of Treta yuga. He is identified with king Kartavirya Arjuna, known as Sahasrabahu Arjuna and Sahasrarjuna, son of Ketavirya of the Haihaya branch of Yadavas of the proto historic period. Haihaya kings were ruling in Madhya Pradesh at this time. Sahasrarjuna conquered Anupa desa and Mahismati city and made Mahismati his capital. He performed many yajnas and conquered the whole Uttarapatha. Poet Kalidas referred to the abundant power of Sahasrarjuna in the sixth canto of Raghuvamsa.2

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39 108342 As for the localities mentioned in the present grant, Upalaheda is identified with modern Upalet of Thasara Taluka, Dist., Kaira. Agaravada and Thodasara 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 Bherunti and cacai Bhatarika. The latter may be identified with the temple of cancai Mata, But this temple is, at present, in Malataj (Dist, Kaira which is very far from Upalet. There may have been some other Cancai 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 (Purnima), 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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40 2. lu the record, the mentioned date does not contain the full details. Only the Treta yuga, Vibhava Samvatsara, Karttiki, Somavasara 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 Sahasrarjuna 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 Brahmi 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 Brahmanas of various gotras may have created the grant for their own benifit. Thus the grant is proved to be forged one. TEXT Plate I 1. / svasti AcandrArkasaMkSa // tretAyuge vibhava saMvatsare kArtikyAM sAme / Aste saptasa2. mudramudritamahIpradyu(?)ga(1)madavikramakSoNIpAlajasasudhAdhavalita zrI sUryavaMso(zo) 3. mahAn yatrAkhaMDalavIryavairavilasahoda DakaM rUharo(1) jAtasattvaparAkramakavasati 4. lo(lo)konupAlA(laM) kSitau tasmin samudrasa(za)yanAdiva padmanAbhaH zrInAthanAbhinali5. nAdiva padmasadmA zrIkRtavIrya iti bhAnurivodayAdrerabhyudhi takulasaraH 6. kamalAyamAnaH tataH sadarthipratipAdaturddhi visva (zva)bharamaMDalamaMDanAya va(ba)bhUva bhUpA-- 7. lakulapradIpaH kSoNIpati zrInRpa sahastrArjunaparAkramasya tasya' prasare yu8. gasya kRSNasya sI(zI)labalatulyatare tato[s]bhUta zrI sahasrArjuna bhUbhRta(t) vRdava do 9. yaH kalmasaM(Sa) harati kIrtitapuNyanAmA sarvAneva rAjasAmaMtabhaugikasau(zau)liki(lki)10. karASTragrAmamahattarAdhikArikAdIni samanuvo(bo)dhyatyanu va(va:) saMviditaM Upala11. heDIkapattiH]navasatAvaMta(taH)pAti upalaheDasthAnakaM sA(zA)lAnivese(ze) pUrdhvataH bhe.. 12. ruMTIgrAma cacAibhaTArikAsImA dakSiNataH dahisara aMkulAchA grAma.... 13. sImA pacci(vi)mataH AgaravADa grAma gho(tho ?)DAsaza grAma sImA uta(sa)rata: vAmA(sA)ura: 14. grAma kosuva sara sImA aSTAghATavisu(zuddha sonaMga soparikara sAdAya samopeta: 15. sarvAdAna saMgrAjAsa(1)sImA paryataH AcaMdrAkarNivakSitisthitisamakAlInaputrapau16. trAnvayabhogyasya upalaheDasthAnaviniya(ga)taH aSTAdasa(za)sahasrabrAhmaNAnAM1'A--

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41 17. hAnayi(yitvA / yajurvedIya bAjisaneya ma(mA)dhyaMdinasAkSAnAnAgotrasamudbha. 18. vAn * ]vaccha' 'sya gotrasaMtAne AlA(hulA)ditya paMDita pArAsa(za)raMgotrasaMtAne zrIva 19. ra Avasthiya atrigotrasaMtAne nArAyaNa upAya kosi(zi)kagotrasaMtAne somanA-- 20. tha jA(jJA)ti(tI)ya koMDila(nya)gotrasaMtAne bhAskara dIkSita tasmi--- Plate II 21. na sailoJcha va(ba)licara(ru)vaisva(zva)devapaMcamahAyajJAdikriyosa(sa)pya(ppa)gArtha mAtApitrorA22. tmanasya + punya(Nya)ja(ya)so(zo)bhivRddhaye kAttikyAM somagrahaNaparvaNi narmadAya(yAH) 23. su(zuklatIrthaM vidhivattu snAtvA sadevAnupitri(tR) manuSyasyasyarci udakAdisa(goM)24. NAtisRSTa [*]ukta ca sakaladhArma vicArya pura[: * ]sareNa bhagavatA vyAsena mAmekA suvallI25. meka' ca bhUmerapurddhamaMgulaM(ma) / haraM narakamApnoti yAvadAhRtasaMpUrva(rvam ) [*] SaSTivarSasahasrA26. Ni sa (svarge vasati bhUmidaH / AcchetA(cA) cAnumaMtA ca tAne(nye)va narake vase [*] viMdhyATavaistato yA27. su su(zu)kakoTaravAsinaH[*] kRSNasarpA hi jAyate bhUmidAna harati ye // bahubhiva (4)sudhA bhu28. tA gajabhiH sagarAdibhiH / yasya yasya yadA bhUmi17 tasya tasya tadA phl(lm)|| yAnIha datA(tA)29. ni purA nare(ra')a(TraiH)dA(dA)nAni dharmAztha(2)yasa(za)skarANi[*] nimormu)ktamAlya pratimAni tAni ko nA30. ma sAdhuH punarAdadIta[|| svadattA paradattA(tAM) vA yatnAdrakSa narAdhipa / mahi(hiM) mahibhujA 31. khe(zre)STa(SThaH) dAnAccheyonupAlana(nam ) // sambanitA bhAvinaH (pAdhi ve(')drA(dAna) 118 bhUyo bhUyo jA(yA)cate rAma32. bhadra(daH) / sAmAnyo[s * ]yaM dharmA(ma)setu! " nRpANAM sve sve kAle pAlanIyo bhavadbhiH ) // yatosmadvaMsa(za)jaira (ra)33. ne(nya); bhUmibhogapatibhiH [*] prahatajalataraMgacaMcu(ca)la' jIvitamavalokya sa(za)si(zi)kara 34. ruciraM gatsacurAjaMcISubhi rasmahAyonumaMtavyaH pAlani(nI)ya(yaH)sudharmakriyAthijanabandhu35. janeSu cita rUpa vilolalalanAnayanabajeSu bhaktizvira (ram ) / svarasutApatipAdayugamezA 36. janitacita(tta) adhirodhini yasya lagnAM ghAdhikaraNa(NA)dhikarasthitena paMDita mUlasthA37. na(na) nati vikrama sejavAla itakena rAjani(nI)ya mAtuli(lI) nA(zA)pitamiti / dinaka38. racaraNAthijJAnaratasvahasto[s *]ye zrI sahasrArjuna cakravani(tI) devasya punya(Nya) 39. bhAranavadugrA(ga)bhisaMyuktaMsca(zca) / nakaM saMsthApitamiti / maMgala mahAzrImataM(tama ) / 40. pUrvapazcita paMcakrosa(za)mImA dakSiNauttara sapata(pta)kosa(za) sImA nivAritAni......

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42 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 Betana Mahattvana Abhi Sarvabbauma Sudhanvanun 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 yazazcirAya cicImi. 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 Dhara (11th century A.D.) comprises the Eighth Adhyaya of his magnum opus known as the Sarasvati-kanthabharana (Vyakarana). It consists of about 822 aphorisms in Sanskrit, distributed into four Padas, each having 174, 155, 261 and 232 sutras, respectively. It is perhaps the oldest extant, and hence the first attempt at presenting a wellknit compact Vedic Grammar in Sanskrit by bringing the Paninian tradition upto date. As is well known, the celebrated Panini interspersed his Vedic sutras into the body of his Laukikasutras in his Astadhyayi, topicwise locating them mostly at the end of the respective prakarana, irrespective of its being discussed in different padas and different adhyayas. Bhojadeva has tried his best to preserve as much of the original wording of the Paninian Sutras 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 Paninian sutras, in a bid to incorporate the Varttiks of Katyayana, discussion in the Mahabhasya of Patanjali, as also comments in the Kasika of VamanaJayaditya, over and above the Ganapatha and the Phit-Satras of santanava. The process of modifications in the Paninian sutras 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 Satras to their originals in the Paninian 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-kanthabharana-vyakarana of Bhojadeva was published by the University of Madras in 1937. And the text along with the HIdaya-harini Vyakhya has been published from time to time, in parts, upto the end of the Sixth Adhyaya 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 Adhyaya 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 sutras of the text of the work of Bhojadeva. This holds good for the Eighth Adhyaya, 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 Adarsas. 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. NAMLITO MANTRE// VIII. i. 191/ In the sutra "Kaspratyayad am amantre liti' (P. II. i. 35) Panini has negated the use of 'am' agama in Lit usage in the case of Mantras. Dr. Chnitamani's reading Mane', there needs to be emended as Mantre'. 2. SUPYUPASARGAYOH JANASANAKHANAKRMAGAMO VI!'// VIII. 1.3911 The Paninian Sutra Janasanakhanakriamagamo vit' (P. III. ii. 67) has been adopted verbatim by Bhojadeva here. But in the Paninian scheme this sutra expects by Anuvstti 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 BRAHMABHRNAVRTTESU KVIP/ VIII. i. 35// Panini has given the sutras 'Bhute (P. III. ii. 84), "Karmani hana), (P. III. i. 86) and 'Brahmabhrnavytresu kvip' (P. UI. ii. 88). Dr. Chnitamaui's reading of Bhojadeva's sulra is Bhute Tanah kvip'. The previous Sutras of Bhojadeva do not enjoin Kvip" termination. Hence, in view of Paninian source, Bhojadeva's sutra necds to be cmended as shown above.

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NER-ISNUC 4. TACCHILA-TADDHARMA-TATSADHUKARISU VIII. i. 38// In the Paninian scheme there are the sutras 'Akvestacchilataddarmatatsadhukarisu' (P. III. ii. 134). 'Alankrinirakri...sahacara isnuic' (P. III. ii. 136) and "Nes chandasi' (P. III. ii. 137). According to the Kagika, the AnuVrtti of Tacchila...' etc., is expected in the last sutra, 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. MUDGALASYANUGLICCA// VII. i. 96// On the Paninian sutra 'Indra-vasuna...matulacaryanam anuk' (P. IV. i. 49) the Mahabhasya gives the Varttika Mudgalac 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 Paninian Sutras viz. Bahvadibhyas ca', 'Bhuvas ca' and 'Indra-varlina...' (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 NISPHALAT PINJO DIT//VIII. i. 10/1 On the Paninian Sutra Pitr vya-matula-matanaha-pitamahah' (P. IV. ii. 36) the Mahabhasya gives the following two vartikas, viz., 'Tilan nisphalat pinja-pejau pratyayau vaktu vyau' and Pinjas chandasi dic ca'. Since Bhojadeva's sutra is based on this varttikas, 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. SVARTHE CHANDASO'KSARANAM// VIII. i. 137/ On the Paninian Sutra "Vasol samuheca (P. IV. iv. 140), there is a varttika, viz., 'Aksara-samulic chandasah svartha upasamkhyanam'. Bhojadeva's sutra is based on this varttika. Consequently, Dr. Chintamani's reading "Channaso' ksaranam' needs to be einended as shown above.

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46 8. SANSATACCHATIBHYO DINIR VA/ VIII. i. 141// On the Paninian Sutra 'Samkhyayan samjnasamghasutradhyayanesu (P. V. i. 58) there is a varttika, viz., 'Sansator dinis chandasi' and 'Vimsates ceti vaktavyam'. Bhojadeva seems to have included the latter varttika by mentioning the ending 'Sati' in the Sutra. Although this sutra belongs to the Vedic usages as is evident from the varttika, Bhojadeva has by oversight included it in the Fifth Adhyaya as sutra (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 parimanam (B. VIII. i, 141) and 'Saptano'n varge (B. VIII. i. 142), giving the number as above and the serial numbers of the subsequent sutras should be changed accordingly. 9. NAH SAMKHYAYA ASAMKHYADER MAT// VIII. i. 148// Panini has the sutra 'Nantad asamkhyader mat (P. V. ii. 49). In the scheme of Bhojadeva, the Sutra 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 Kasika, viz., Cakarat pakse mad api bhavati/... Mat-Parcamam indriyam asya'pakraman/', the mention of 'Mat the Agama, is expected here. The reading of the sutra, thus necds to be emended as shown above. 10. PURANE THAD VA// VIII. i. 149// In view of the Paninian sutra "That ca cchandasi (P. V. ii. 50) and its interpretation quoted above, the reading "Purane 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 NAPUMSAKAT TATPURUSAT TAJ VA|| VIII. i. 169/ The Paninian sutra in question reads 'Anasantan napussakac chandasi (P. V. iv. 103). The sutra expects the Anuvrtti of 'tatpurusat' and 'Tac'. The varttika 'Anasantan napumsakac chandasi va-vacanam' on this sutra makes the injunction optional. The reading "Aso napumsakad bhaj va (B. VIII. i. 168) of Dr. Chintamani is thus highly corrupt and needs to be entended as shown above.

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47 12. SAMASE 'NAN-PURVE LYAPAH KTVA VA// VIII. i. 68// Panini has the sutra 'Ktva'pi chandasi' (P. VIII. i. 38) in which the words 'Samase 'nan-purve' are expected by Anuvrtti. Hence his sutra 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-vyabhicarartham/ tena'samase'pi lab bhavati.../' as in 'Arcya tan devan gatah/ 13. UC CA// VIII. ii. 76// Panini has prescribed 'Bahulam chandasi' (P. VII. i. 103). Here the word 'Rtah' from the previous sutra 'Rta id dhatoh' (P. VII. i. 100) and the word 'Ut' from the previous sutra 'Ud osthyapurvasya (P. VII. i. 102) are expected by Anuvrtti. 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 Ukaradesa of the Dhatus ending in R, as in 'Mitra-varunau tuturib/Dure by adhva jagurih/' 14. NA PRATHAMA-DVIVACANE// VIII. ii. 78// Panini has the sutra 'prathamayas ca dvi-vacane bhasayan' (P. VII. ii. 88), wherein the word "Yusmad-asmadol' is expected by Anuvrtti from the previous sutra P. VII. ii. 86. This sutra restricts the Akaradesa for Yusmad and Asmad in the field of Laukika Sanskrit usage only. Bhojadeva has adopted this preccription in his sutra Yusmad-asmador at' (B. VIII. ii. 76), and the Paninian restriction about 'Bhasayam' has been adopted in the sutra 'Na prathama-dvivacane' (B. VIII. ii. 75). In view of the fact that the words 'Yusmad-asmadol' of the (B. VIII. ii. 76) are expected by Anuvrtti in (B. VIII. ii. 75, the order of these two sutras, as accepted by Dr. Chintamani, needs to be reversed and the reading 'dvivacanam' should be emended as 'Dvivacane'. 15. SANIMSASANIVAMSAM// VIII. ii. 84// NET PAVAKADINAM// 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 vart

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48 tika 'Pavakadinam chandasy upasamkliyanam'. The word 'It' is expected hy Anuvilti in this latter Paninian sutra from the previous one 'PratyayaSthat kat purvasyata id zipyasipali' (P. VII. iii. 44). Dr. Clinta mani reads the Bhojadeva's sulra as 'Sanimsasanivamsam-netavakadinam' (B. VIII. ii. 82). Clearly the scribes have mixed up the two independent sutras. The reading, therefore, needs to be emended as shown above. 16. TURUSTUSAMYAMIBHYA IT SARVADHATUKASYA VIII. ii. 88// Panini has the sutra <Page #54
49 and 'It' are expected by Anuvptti from the previous sutra 'Atra lopo blyasasya' (P. VII. iv. 58), 'Nijartrayanam gunah slau' (P. VII. iv. 75) and "Bhrnam it' (P. VII. iv. 76), respectively. And Bhojadeva has formulated his Sutra on the basis of all these elements. Dr. Chintamani reads Bhojadeva's Satra as "Sasuvaslavabhyasasyet' (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 NASVAS CA// VIII. ii. 121// AYASMAYA-SARKVATADAYAH || VIII. ii. 122/1 Panini has the satra 'Yaci bham' (P. I. iv. 18) on which Katyayana las given the Varttikas 'Nabhogiromanusam vatyupasamkhyanam' and "Vrsanvasvasovayoh'. The Kasika has applied the rule and supplied the examples 'Nabhasvat', 'Argirasvat' and 'manusvat' for the first Varttika, and "Vssanvasu' and 'Vrsanasva' 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 sustubha sarkvata ganena". Obviously, the coalescense-svat+nanu-' as '-svanmanu-' and the ending syllable --sca-' in-Vsanasvascina' dictase that the portion 'Nabhasva... Vrsanasvas cal forms one sutra, and the rest another independent sutra. Dr. Chintamani reads Bhojadeva's sutra as "Nabhascadamsisvanusyavrsanavatsu Vrsanascayasmayasarkvadadayah' 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-SPRSI-SPRHAM// VIII. ii. 149// SAVANA-SUTA-SAMA-SAVANAMUKHANAM DVIRUKTAU/ VIII. ii. 150 Panini gives the sutra 'Na raparasepissjisprsisprhisavanadinam' (P. VIII. iii. 110). The Kasika lists under Savanadi-gana the following: 'Savanadinamsavane 2, sute 2, same 2, 'savanamukhe 2.' Evidently, Bhojadeva has, while adopting the sutra, split it into two by separating the portion 'savanadinam and substituting it by the members of the Savanadi-gana as given by the Kasika. 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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50 21. GARHYA-KUSIDA-DASAIKADASIKAH// VIII. iji. 25// Panini gives the sutras 'Prayacchati garhyam' (P.IV. iv. 30). and *Kusidadasaikadasat sthansthacau' (P. IV. iv. 31). Bhojadeva has adopted these satras in his scheme as 'Garhyam' (B. IV. iv. 89) and 'Dasaikadasa. kusidabhyam shan' (B. IV. iv. 91). Bhojadeva has again adopted the usages about: 'Garhya,'. 'Kusida' and Dasaikadasika in this sutra with reference to the Udatta accent, since the temination "sthan' is Nit. But, Dr. Chintamani reads the sutra as "Varyadasaikadasikah' (B. VIIT. iii. 25). Evidently, the reading is corrupt, and the plural ending warrants the mention of the missing word 'Kusida' in the sutra. The reading; therefore, needs to be emended as shown above. 22: TRICATUSNAH SANKHYAYA HALADIH// VIII. iii. 53|| Panini has the sutra Saftricaturbhyo haladih' (P. VIII. iii. 53) where he prescribes the Udatta accent for the terminations beginning with with consonants, in the case of the words 'Sat', 'Tri' and 'Catus'. Bhojadeva has formulated his sutra on his basis of this sutra, by changing the order of the words as 'Tri'. 'Catus' and 'Sat'. Dr. Chintamani reads Bhojadeva's sutra. as "Titisnuh (?) samkhyaya haladih (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 Paninian sutra 'Anudattasya ca yatrodattalopah (P: VI. i. 161), Patanjali gives the Bhasya-varttika 'Vindindhikhidibhyasca lasarvadhatukanudattapratisedhallini siddham'. And, again, Panini gives another sutra Tasyanudattennidad upadesallasarvadhatukamanudattamahnvinoh' (P. VI. i. 180). Bhiojaneva formulated his sutra by combining the Bhasya-Varttika and the negational part 'Ahnvinon of the latter Paninian satra. Dr. Chintamani reads the sutra as "Vidindhividihasvibhyah' (B. VIII. iii. 61), which is evidently corrupt, and needs to be emended as shown above. 24. GUHARADHARAKARADHATIMANTRAKAMAYAMAKALPAPA DAVAHAMAHARAJIKADANDAJINIKANDIRAPATRIYADINAM// VIII. iii. 84// SANJNAYAM UPAMANAM// VIII. iii. 85// Panini has the sutra 'Vrsadinam 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 sutra on the basis of this Gana

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51 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 sutras, which are quite independent, since the latter part, as shown to be separate sutra above, has nothing to do with the words of Vrsadigana. The sutra, therefore, needs to be emended as shown above, 25. MATOR AT STRISAMINAYAM VIII. iii. 106// Papin has the sutra 'Matoh purvam at sarjaayam striyam' (P. VI. i. 219). Bhojadeva has formulated his sutra 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 jnayam' (B. VIII. iii. 106). Obviously it is corrupt and needs to be emended as one sutra shown above. 26. NRAH SAMKHYAYAH // VIII. iii. 137/ Since Bhojadeva has adopted the Phit-sutras of Santanava serially in his text beginning with (B. VIII. iii. 109), and since he has included the previous sutra Troadhanyanam ca dvyasam' (Ph. S. II. 4) and the following satra 'Svangasitam 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/ ABHUVAKCIDDIDHISU VIII. iv. 21/ Panini has the sutra 'Patyav aisvarye' (P. VI. ii. 18) and it is followed by another sutra 'Na bhuvakciddihisu' (P. VI. ii. 19), in which the word 'pati' is expected by Anuvrtti. Bhojadeva has based his sutras on these Paninian sutras. However, Dr. Chintamani reads the sutras of Bhojadeva as 'Abhuvakciddidhisu' (B. VIII. iv. 20) and 'Patyav aisvarye' (B. VIII. iv. 21). In view of the expectancy of the word 'Pati' in the previous sutra 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 sutra he refers to the words lised in the Kartakaujapadi-gana and enjoins the Prakyti-svara in the

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case of the Purva-pada of the Dvandva compounds included in the Gana. Bhojadeva suitably breaks up the list into a number of parts, and formulates his sutras B. VIII. iv. 66-70. In the last sutra he intends to include tlie words 'Moda-paippalah' and 'Moda-paippaladab' from the Gana. But Dr. Chintaniani reads the Bhojadeva's Sutras 'Acaryopasarjanantevasinam camodah (B. VIII. iv. 69) and 'Paippalader va'. Evidently the scribe has committed a lapse here by combining the initial word of the latter sutra with the last one of the previous sutra, and included it therein. The sutras, therefore, need to be emended as shown above. 29. ANTAH// VIII. iv. 109/ Panini has the sutra "Antal' (P. VI. ii. 92) which begins the Adhikara of the accentuation of the last syllable of the previous member of a compound, and then he gives the sutras "Sarvan gunakartsnye' (P. VI. ii. 93) and others, which expect the word 'Antodatta, in them by Anuvitti. Bhojadeva has evidently formulated his sutra 'Gunakartsnye' (B. VIII. iv. 107) on this Paninian sutra. But in the scheme of Bhojadeva there is no previous sutra to prescribe the Adhikara of Antodatta. 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 Adhikaras, as in 'Adyudattam' (B. VIII. iv. 72) and Antyat purvai bahvacah' (B. VIII. iv. 96). 30. GATYUPAPADAKARAKEBHYAH KRT// VIII. iv. 156|| Panini has the sutra "Gatikarakopapadat krt' (P. VI. ii. 139) whicli prescribes Prakrti-svara to the Ksdanta latter member of a Tatpurusa compound. Bhojadeva has formulated his sutra on the basis of this Paninian sutra. In the scheme of Bhojadeva there is no provision for expecting the "Kft' from any of the previous sutras. Dr. Chintamani reads the sutra of Bhojadeva as 'Pathyupapadakarakebliyah' (B. VIII. iv. 155), which is rather corrupt, and hence needs to be emended as shown above. 31. DVITRIBHYAM PADDANMURDHANAh// VII. iv, 192|| Panini has the sutra 'Dvitribliyam paddanmurdhasu bahuvrihau' (P. VI. ii. 197). Bhojadeva las based his sutra on this Paninian sutra. Dr. Chintamani reads Bhojadeva's sutra as 'Dvitribhyam paddat (B. VIII. iv. 191) and "Murdhanah' (B. VIII. iv. 192). Evidently, the scribe has here made a mistake in splitting one sutra into two. The reading, therefore, needs to be emended as shown above,

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53 32. NALOPAH SUPSVARASAMINATUGVIDHISU KRTI PURVATRA SIDDHAH// VIII. iv. 2241/ Panini has the sutras Purvatrasiddham' (P. VIII. ii. 1) and 'Nalopah supsvarasamjnatugvidhisu ksti' (P. VIII. ii. 2). The latter sutra expects the former by Anuvytti, since it falls into the Parvatrasiddha Adhikara of the Tripadi. Bhojadeva too has the sutras Purvatrasiddham' and 'Nalopah supi' (B. VII. iii. 38-39). But in view of the Paninian sutra the specific mention of the words "Sup-svara-samjna-tugvidhisu' and 'Ksti' is expected in the Bhojadeva's sutra, especially since it enjoins the Asiddhatva of Nalopa. The sutra, therefore, needs to be emended as shown above. 33. VAKYASYA TEH PLUTA UDATTAH// VIII. iv. 225|| Panini has the sotra Vakyasya Teh pluta udattah (P. VIII. ij. 82). Bhojadeva has adopted this sutra 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 sutra prescribing the Udatta accent. The Kasika justifies the words Vakyasya ceh' in the Paninian sutra as follows: Vakya-grahanam antyasya padasya pluta--nivettyartham/ Tigrahanam vyanjanantarasyapi ter acah pluto yatha syat-'Agnici3d iti/. Dr. Chintamani reads Bloojadeva's sutra as 'Pluta Udattah' (B. VIII. iv. 225). The Sutra is deficient and hence needs to be emended as shown above. 34. EKADESAH PADADAU VODATTAH // VIII. iv. 231// Panini has the Sutra 'Svarito va'nudatte padadau' (P. VIII. ii. 6). wherein the Ekadesa of the Udatta followed by initial Anudatta of a word is prescribed as Svarita optionally. Bhojadeva has preferred to prescribe the Udatta of the Anudatta optionally in the same position. Dr. Chintamani reads Bhojadeva's Sutra as 'Ekade apadadau padake vakye' (B. VIII. iv. 231). Evidently, the last word seems to be connected with the subsequent Sutra. The reading, therefore, needs to be emenned as shown above. REFERENCES : 1. Patanjala Mahabhasya on Panini's Astadliyayi, with Udyota and Pradipa commentaries. 2. Kasika of Vamana-Jayaditya, with Nyasa and Padamanjari commen taries. 3. Sarasvati-kanthabharana-vyakarapa of Bhojadeva, Edited by Dr. T. R. Chintamani, University of Madras, 1932.

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RASANIRUPANA OF AJITASENACARYA Dr. Parul K. Mankad In his 'Alamkaracintamani' (i.e., Aci) Ajitasena has discussed almost all the aspects of Sanskyta Kavyasastra. 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 rasamimamsa is briefly discussed. Ajitasena seems to rely on Bharata's Natyasastra, (i.e., N. S.). We shall, discuss and evaluate his rasanispattivicara 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 Sthayibhava (See, 5/2) Ajitasena accepts nine rasas and therefore nine Sthayibhavas are accepted accordingly. Then he proceeds to show the alambana and uddipana vibhavas and Sattvikabhavas, and 33 Vyabhicaribhavas. 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 bhavas and then takes up rasas. In 5/64 le explains ten Varieties of Srngara, following Bharata. Then he defines nine rasas and briefly discusses the Varieties of Nayikas. Santa for him is the highest rasa. Jiva is parinami 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 Sanskita poetics. Ajitasena saystena savedyamAneo yo mohanIyasamudbhavaH / rasAbhivyajakaH sthAyibhAvazcidavRttiparyayaH / / (Aci. 5/2) 1. 199789 salargatsirasiaa: 1 faqafgeta farsuaragwaal (Aci. 5/2)

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55 Sthayi is experienced through knowledge of the senses, and is born of mohanIya karma and is of the form of cidvRtti:- It is suggestive of rasa. So it seems that he here he does not say utkarSa prAptaH upacita: vA Ajitasena holds Sthayi as a suggestor of rasa. accepts the tradition of : ' because ga: OR that sthayi itself is rasa, sthAyI rasa. ' Abhinavagupta takes sthayi as a Samskara - Vasana, While Ajitasena puts Sthayi as a result of action. So he uses the term of Jain darsana. 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 sthayis and he accepts Sama as a Sthayi of Santarasa. After that he has discussed the psychological basis of the sthayibhavas. In this discussion he follows Bharata and Abhinavagupta. (See, a of 5/3). He says: zrRGagArAdi rasatvena sthaayine| bhAvayanti ye / te vibhAvAnubhAvau dvau sAttvikavyabhicAriNI // (Aci. 5/4) Thus vibhavadi four bhavas convert the sthay into srngaradi rasas. What is vibhava? Ajitasena explains alfag, atqzai gani zana! vibhAvayeda vibhAvazcAlambanAddIpanAda dvidhA // (Aci. 5/5) For those who see drama and listen to kavya 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 - rasasyeApAdAna heturAlambanabhAva : 1 (Vxtti of 5/6) ie, AlambanabhAva 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 anubhAvas.

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Again in a sutra he holds- 7 falaga19791a : 1 The uddipanavibhavas are the instrumental causes of rasa. (Vitti 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 alamkaras of heroine (Nayika) according to N. S. In 5/14 Ajitasena gives the definition of anubhava. raso'nubhUyate bhAvayetpannA'nubhAvaH / te'nubhAvA nigadyante kaTAkSAdistanubhava: // 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 Vacika, angika and sattvika abhinayas are performed. Ajitasena describes sattvikabhava also following Bharata. sattva' hi cetasA vRtti statra jAtAstu sAttvikA: / syuste ca sparzanAlApanitamvAsphAlanAdiSu // Se (Aci. 5/16) The sttva is the vrti-behaviour of fan- mind and saltvika takes birth from it, i.e. # . Hence they are called sattvika. They are horripilation etc. (Compare N. S. 7/374) The sattvikabhavas are eight, only the change is made in the sequence, which Bharata has mentioned as Fache etc. For Vyabbicaribhavas Ajitasena says : udbhavantyaH praNazyantyA vIcayAbdhe tathAtmani / bahudhA saMcaranto ye bhAvAH sacAriNA matAH // (Aci. 5/26) Like the waves of ocean, rising and falling, the vyabhicaris move in the soul. Here, le seems to be under the influence of Dasarupaka. Ajitasena also mentions 33 bhavas following Bharata but he puts first cft : (21) in place of nirveda. In some place there is a change of naine ___c.g. jaDatA for jADya.

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57 . He observes, following abhinavagupta that the sAtvikas and vyabhicArin are not fixed with this or that rasa only. Then he enlists particular las and vyabhicAris with reference to particular rasas. The Adhisthana 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 rasa in the actor-nata-nartaka. rasabhAvAbhinetRtve'dhikRte nata ke rsaa:| bhAvA na ki tu sabhyeSu smRtaparva rasAdiSu // (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-patra, but always in the Irink. So the adhisthana-location of rasa is in the heart of the connoisseursahRdaya. Ajitasena describes the ten avasthas-forms of Sungara following Bharata and others. He changes some titles. He accepts nine rasas and so with Sama sthayi he has mentioned Santarasa. The rasas . . Ajtasena follows the ancient acaryas like Dandin and Lollata, when he efines Srigara and other rasas, e.g. pApyate yA ratirbhAvaH sa zrRGagAraraseo mtH| (5/86) hAsAravya sthAyibhAvA yo vibhAvAdyaH prapASyate / (5/96) puSTaH zokA vibhAvAdyaH sa eva karuNA dvidhA / (5/101) krodhaH puSTA vibhAvAdyaiH sa raudrarasatAM gataH // (5/105) . nd see, again, 5/114 (bhayAnaka) 5/118 (vItbhatsa) 5/124 (adbhuta) and 5/125 (zAnta) When he defines sthayi he calls it to berasAbhivyanjaka.". In 5/83, 84 he gives rasalaksana rasa jIvitabhUta tu prabandhAnta' bruve'dhunA / vibhAvAdi catuSkeNa sthAyI bhAvaH sphuTo rsH||.. navanItaM yathAjyatvaM prApnoti paripAkata: / sthAyI bhAvA vibhAvAdyaiH prApnoti rasatAM tathA //

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Rasa is the soul of a composition. Now by vibhavas etc. sthaybihava attains to the position of rasa. As butter turn into ghee, sthayibhava turns into rasa. This has a reference to pariNAmavAda or satkAryabAda. 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-pusta'. 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 vyangyarth. But actually about the soul of poetry he is oot clear. In 5/130 he describes the opposite rasas such as Sungara, Vira, ViraBhayanaka. In 5/131 he describes as born of as following Bharata. He says Hasya is born of Stnga ra, raudra of Karuna adbhuta of vira and bhayanaka 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 gana of Shiva, while according to Ajitasena the diety of hasya is Ganapati, himself. Bharata has Lord 'Buddha' as a diety of santa, 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 91EUR are described at 5/139-140 etc. These also suggest ka. He holds that any is threefold viz, 7163, 394 and 4673. The Vyttis (5/158) also suggest the existence of rasa. 1. 45115faat zich stara: FO Ha: adbhuto jAyate vIrAdU bIbhatsAcca bhayAnakaH // (Aci., 5/131)

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59 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 Lollata and others. Reference books (1) 23'era anco, 29. I. 19 giat, nitatu gadta 977277, 1973 (2) Bharata Natyasastra G. O. S. 1956. Abbreviations (1) Alamkaracintamani- Aci. (2) Bharata Natyasastra- N. S. (3) Sahityadarpana 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 (nivitti) or (iii) he remains indifferent (audasinya). 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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61 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 NyayaVaisesika and Mimamsa 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. (abudhitajizana-visayah satyah and badhita-jianavisayah asatyah). 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, sunyata may alone be the reality. For the Vedantins, 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 vyuvaharika-reality. Since human beings also behave inconsistently with the object of a false cognition they had to postulate a third type of reality called pratibhasika reality. Thus, for the Advaitin, there are three types of reality (1) paramarthika, (2) vyavaharika and (3) pratibhasika. The silver with which one makes or naments is a vyavaharika-reality, the silver seen in the glittering conch-shell is a pratibhasika-reality and the Brahman is the paramarthika-reality. The silver seen in the conch-shell has existence (satta) only for the time till one discovers that it is not silver but only a conch-shell. This satta is called the pralibhasika-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 jnanaikasat 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 pratibhusikasatta and vyavaharika-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 (badhakajnana) is going to arise, even the yyavaharikarajata 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 Carvakas aceepted only one pramana i.e. perception or pratyaksa. The Vaisesikas and the Buddhists posited two, pereception and Inference (anum ana), the Samkhya-philosophers added Sabda (verbal testimony) and accepted three pramanas-pratyaksa, anumana and sabda (vetnal testimony). The Naiyayikas accepted four-pratyaksa, anumana, sabda and upamana (analogy). The Prabhakaras added arthapatti to this list and made it five. The Bhatta school accepted six by accepting anupalabdhi or abhavapramana.

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63 The pauranika 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 Nyaya-Vaisesika argues that only first four pramanas are necessary to be accepted, and the remaining four could be included in these four only. Thus, pratyaksa, anumana, upamana and sabda are required to be accepted as the valid source of valid cognitions, and arthapatti can be included in anumana, 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 anumana 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 Vedanta too took the same view that the Reality is beyond the reach of any language (avan-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 sunyata, 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 Naiyayikas took a stand that a language always speaks of reality. Thus, what language refers to is real. The entire world. therefore, became padartha 'referent of a term for the Nyaya Vaisesika 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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64 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 Sabdapramana, and that of a false cognition is pramanabhasa. 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. padajnana) Step II: He will remember the referents from each of the respective constituents (Padartha-Smarana)

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65 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, tatparpanana 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 (apadarthah api vakyarthah sabdabodhe bhasate). This is the stand of the Nyaya-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 padartha is expressed by pada, what does express yakyartha ?

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66 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 Bhalta School of Purvumimansa. 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 (abhihitanam arthanam anyayah) 6.2 Anvitablidhana-vada This is the contribution of the Prabhakara School of Purvamimamas. The school holds that the sentence-meaning is also expressed by the constituents of the sentence. According to the Prabhakaras, the padas not only express their own meanings but they also express the relationship with other meaniag. (anvitanam padarthanam 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 Nyayainanjari has gone to elevate tatparya as a vrtti that should account for the sentence-menaning. 6.4 Samsarga-inaryada-vada This theory is the contribution of the Navya Nyaya. 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 Bhattas 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 (visesana) and qualificand (visesya). 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 $abdabodha. 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 Nyaya Vaisesika 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. , - , Visayatayada (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-samutpada 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 pratitya-samutpada given by different Buddhist schools. Accordingly in the Vaibhasika school, the doctrine of pratitya-- samutpada stands for its psychological significance. It is expressed here as the theory of nairatmyavada. Let us therefore examine the Vaibhasika's doctrine of nairatmya. The aim of human life, believes Buddhism, is to be free from the bondage of nama-rupa. The question arises : what is nama and what is rupa ? Unlike the Upanishadic meaning of these two ternus, here the word 'nama stands for the mental series' whereas "rupa' is a term used to signify the 'non-mental series'. The former, namely nama, signifies four aggregates (1) Vedana Skandha (feeling), (2) Sanjna skandha (ideas), (3) Sauskara skandha (volition or disposition) and (4) Vijnana skandha (pure consciousness). By nama', the reference is to the combination of (mental states) citta-caittasika dharmah. 'Rupa' on the other hand, stands for what is known as non-mental series (rupa skandha). It is also called the bhutabhautika dharmah, which in turn is believed to be constituted of the four mahabhutah (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 skandhah, 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 nairatmya. It stands for bringing forth negatively, what an entity is not. The doctrine, if positively stated, stands for bringing out the sanghata 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 sanghata and cittacaittasika sanghata respectively.

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69 The doctrine of nairatmya, has been very cleverly brought out in the following dialogue between the king Milinda and the Sage Nagasena.? "Sir, are the hairs Nagasena ?" "No, great king." "Are nails or teeth, skin or flesh or bone Nagasena ?" "No, great king." "Is the bodily form Nagasena, O Sir ?" "No, great king." "Are the sensations Nagasena?" "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 Nagasena ?" "No, great King." "Wherever I look then, Sir, I nowhere find a Nagasena. A merc word, Sir, is Nagasena. What is Nagasena then? Though speakest False then Sir, and thou liest, there is no Nagasena." ........"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 Nagasena: "I do not speak untruly, venerable Nagasena. 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 Nagasena is used: but here subject, in the strict sense of word, there is none. Thus also, great King, has the Buddhist nun Vajira explained in the presence of the Exalted One (Buddha):

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70 "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 Hinayana 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 nairatnya principle. Accordingly, the Hinayana 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 Hinayana 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 sanghata, 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 santana 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 skandhal 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 tais santana 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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72 therefore known as santanavada according to which though an cntity lives for a moment, it begets an issue. The doctrine is fully developed by the Sautrantika school. When the ethical import of this doctrine is examined, nairatmyavada 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 Mara, that there is person? False is thy teaching. This is only a heap of changeful conformations (sankhara); 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 pratityasamutpada (in Pali: Paticcasamuppada). By holding the doctrine of Pratityasamutpada. 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 santana, 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 santana series. STICS. The pratityasamutpada differs froin the principle of indeterminism in so far as it accepts a universal law to be governing the santana 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 santana series. According to the principle of Pratityasamutpada, 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 'uppada' stands for origination. Buddhaghosha gives the following synonyms for cause or paccaya : Paccayo hetu karanam nidanam sambhavo pabliavo ti adi atthato ekam. 12 A significant feature worth mentioning about the principle of Pratityasamutpada 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 (nidanah) in the wheel of existence from avidya to Jaranarana, 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 (avidya). (2) Mental activity (sankhara or sauskara) (3) Rudimentary consciousness of the foetus (vinnana or vijnana) (4) Mental and non-inental series (nama-rupa) (5) Six sense organs (gadayatana) (6) Sparsa (phassa) (7) Feeling (vedana) (8) Desire (trona or tanha) (9) Upadana (10) Bhava (11) Jati (12) Jara-marana 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, avidya and sankhara extend to the past or previous birth-and produce vijnana, nama-rupa, sadayatna, sparsa, vedana, trsna, upadana and bhava-leading to the present life. The bhava produces the jati and jaramarana of the next life,16

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74 Of these twelve, avidya and sankhara belong to the past, birth, decay and death belong to the future; and the intermediate eight belong to the present. It is also named trikandaka (having three branches) in Abbidharmakosa.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 raga, dvesa, moha (attachment, antipathy and thoughtlessness); and from these proceed vijnana and four skandhah. These, along with the four elements (earth, water, fire and akasa) bring nana-rupa. From these proceed six senses (sadayatana) 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 (svabhavat), nor from the Lord (Isvara), not yet are they withou' cause; know that they arise from iguorance (avidya) and desire (trsna)."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 Vaibhasika School is of the nature of momentary, unrelated, pure difference (svalaksana),25 whereas the identity or universality are considered to be the mental construction superimposed upon the ontologically real svalaksana, by the creative imagination of the active mind. Says Slokavartika, Kalpana hi buddhivisesah. In view of its definition of reality as svalaksana Vaibhasika 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, svalaksana-which is 'red', in the present case. The Svalaksana, according to Vaiblasika, can be known as svalaksana 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 vijnana and samjna. 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 svalaksana as samanyalaksana.

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Vaibhasika accepts the possibility of the direct knowledge of svalaksana inspite of the fact, that svalaksana is believed to be momentary by nature. Giving illuatration of the fire which is produced by the rubbing of the two sticks. Vaibhasika 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, Vaibhasika 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, Vaibhasika 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 Vaibhasika contradicts its thesis of the doctrine of momentariness. Moreover, Vaibhasika commits self-contradiction by maintaining on the one hand the reality of the dimension-less svalaksana 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 hasika altogether overlooks the problem of change instead of trying to solve it. Vaibhasika claims that reality of Santana-which it considers to be of the nature of svalaksana-when intellectually apprehended as samanyalaksana; breaks itself into an antinomical concept of change: constituted of the contradictory aspects of permanence and change. Wlien Vaibhasika's notion of reality-which it calls svalaksana-is exaniined, it proves to be a mere intellectual abstraction, impossible to be grasped or realized as reality.

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77 To accept the ultimate reality of svalaksana, 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 Hinayana Buddhism, namely the Sautrantika 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. Vaibhasika merely stated the doctrines. It was the Sautrantika system which afterwards critically reflected upon the doctrines, presented by the Vaibhasika school. I shall therefore discuss fully the doctrine of momentariness in my account of the Sautrantika School. It is sufficient to note that reality, according to the Hinayana schools is of the nature of unique, unrelated, momentary Svalaksanah. 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 Kaccana : "The world, O Kaccana, generally proceeds on a duality, on the 'it is' and the "it is not'. But, O Kaccana, 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 Kaccana. 'Everything is not, is the other extreme. The Perfect One, O Kaccana, remaining far from both these extremes, proclaims the truth in the middle."

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78 IT. Idam Sati idam koti, idam asati idan na hoti. : 12. V.M. p. 372 (Bharatiya Vidya Bhavan Publication, Bombay, 1940). 13. S.N., Vol. III, fol. kya. 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 namarupapancaya vinnanam, vinnanapancay nama-rupam, nama-rupapancaya phasso, phassapancaya vedana, vedana pancaya tanha tanhapancaya upadanam, upadanapancaya bhav, bhavaparcaya jati, jatipanchaya jaramaranam, jaramaranapancaya soka parideva-dukkhadomanassu payasa samblavanti-Mah. S: point 3 16. This explanation cannot be found in the early Pali texts, bu Buddhaghosa m@ntions it in the Sumangalavilasini, Vol. II. on Mah. S 17. A.K. III. 20 : "Sa pratitya samutpado dvadasangah trikandakah, purvaparantayordve dve madhyesgau paripuranah// 18. Verse No. 50. A quotation froin Nagarjuna'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 "Ananjasappaya Suttanta 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 vinnana be rendered by 'cognition', or by 'consciousness'....." 21. R. C. io D. N. (Mahanidana 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 Nipata). 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 (Sankhara). 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 Sankharas, 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. 'Sammadithisuttanta in M. N. 25. Svam asadharanam laksanam tattvam svalaksanam-N. B. T., Dharmot. tara. Edi. by Peterson, Page 15., I: 20,

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jANai - pAsa eca. yu. paMDayA 1. jana Agamika bhUmikA meM jahA~ jahA~ 'jANa:-pAsaI' zabdayugma kA upayoga humA hai, vahA~ samI sthAnoM para 'jANai' zabda prathama krama meM pAyA jAtA hai, aura jahA~ naJ kA upayoga huA hai, vahA~ na 'pAsaI' ke hI sAtha jor3A gayA hai, jANaha' ke sAtha nahIM, jaise-'jANai Na pAsai / ' nandisva meM pAMcoM hI jJAnoM kI dravyAdi vicAraNA meM 'jANai pAsaI' kA prayoga huA hai / yadyapi kAla ko nahIM dekhA jA sakatA hai, phira bhI vahA~ 'jANai' ke sAtha 'pAsa' bhI prayukta huA haiM / eka ora zruta evaM manaHparyAya ko darzana nahIM hai, phira bhI vahA~ 'mANai pAsai' kA prayoga hai, to dUsarI ora matijJAna ko do darzana hote hue bhI vahA~ 'jANai, Na pAsa i' kA prayoga kiyA gayA hai| avadhi kI vicAraNA meM 'dRzU' dhAtu kA prayoga kiyA gayA hai-jaise 'joi TUDhANa' pAsai', 'agattha gae Na pAsai / ' loga pAsittA, AgAsa padesaM pAsejA Adi / ' isake AdhAra para aisA anumAna kiyA jA sakatA hai ki nandi ke samaya taka 'jANai pAsaha' kA saMbaMdha anukrama ke jJAnadarzana ke sAtha nahIM thaa| paravartI kAla ke jainAcAryoM ne 'jANai' kA saMbaMdha jJAnase, evaM 'pAsa' kA saMgaMdha darzana se jor3A aura ina donoM kA mUla krama badala kara darzana kA sthAna zAnase pUrva meM rakhakara, darzana ko anAkAra evaM jJAna ko sAkAra batAyA / parantu isa vyavasthA kI saMgati ke lie bahuta prayatna karane paDe, jinake phala svarUpa [ kevalazAna kI vicAraNA meM] kramavAda, yugapatvAda aura amedavAda astitva meM Ae / matijJAna meM viSayendriya saMyogarUpa vyaMjanA vigraha ke pUrva meM darzana kA sthAna yuktisaMgata nahIM hone se, darzana jJAna kI vyavasthA ke lie jainAcAryoM ko adhika khIMcatAnI karanI par3I jaise abhayadevasUrine avagraha-IhA ko darzanarUpa batAyA | siddhasena divAkara evaM yazovijayajI ne jJAna - darzana kA abheda batA kara isa gaDabar3I ko hI samApta kara diyA / 'darzanAnantara jJAnam' kI vyavasthA meM jainAcAryoM ko hI kucha na kucha truTi avazya dikhAI dI hai, ata: isa laghunibaMdha meM yaha prayAsa kiyA gayA hai ki, baidika evaM bauddha paraMparA ke pariprekSya meM "jANai-posai" kA jJAna darzana se saMbaMdha, kakSA, krama aura artha kyA ho sakatA hai ? 2. Rgveda meM ucca jJAna ke lie vizvadarzataH, vizvadRSTaHka, sarvasya dRSTAra.ka, dUreza:kha, vizvacakSA ga, bhUryakSAH sahastracakSA.Da, sahasrAkSa:ca, sahasracetAHcha vicarSaNiHja Adi zabda milate haiN| mahAbhAratagata viSNusahastotra meM viSNu ke sarvadarzanaH sarvavida , sarvaka sahastrAkSaH, sarvatazcakSuH Adi vizeSaNa milate haiM' / eka hI loka meM rAmAyaNa meM rAma ke - aura hinastotra meM viSNu ke lie sarvajJaH eva sarvahI vizeSaNa die gaye hai /

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82 eca yu, paMDayA jaina paraMparA meM bhI zrI mahAvIra ke lie bhI anaMta nANa anaMta daMsaNaka, prabhUyada sIkha samvada MsIvraga, anaMtanAgada N sIdha Adi vizeSaNa milate haiM / isa AdhAra se aisA kahA ja sakatA hai ki, prAcIna kAla se hI jJAna evaM darzana donoM jJapti hone para bhI alaga a mAne jAte the / ataH ye donoM abhinna nahIM haiM / Rgveda meM jJAna, vijJAna aura sarvajJa zabdoM ke prayoga nahIM milate haiM, parantu 'zA' o 'zU' dhAtu ke vividha prayoga vividha artho meM avazya milate haiM, jaise ki, (1) sAmAnya zakti paraka artha meM jAnatI ka, jAnatAkha, jAnanUga, jAnategha, vijAnAti, Adi; (2) vizeSa jJapti paraka artha' meM vijAnIhica, AjAnItacha, bhAdi aura (3) ucca jJAna paraka artha me vijAnAti Adi rUpa milate haiM / " . isI taraha dRzU ghAtu ke bhI rUpa prApta hote haiM, jaise kiM, ( 1 ) sAmAnya jAnanA artha pazyathajha, pazyantiJa, pazyan pazyamAnAsATha Adi; ( 2 ) samyakjJAna paraka artha meM pazyanDa saMpazyatiDha Adi; (1) sAkSIbhAvase jAnanA artha meM pazyan AdiNa; (4) prakAza meM lAnA artha' meM pazyati Adi; (5) cAroM aura se dekhanA artha meM abhipazyatitha Adi; (6) vizeSa dekhanA artha meM vipazyatid, prapazyadha Adi; aura (7) atIndriya darzana paraka artha meM pazyanna pazyati darzam adhidarzaka Adi rUpa milate haiM / kahIM eka hI maMtra meM dRzU dhAtu kA upayoga jAnanA aura dekhanA paraka artha meM hubhA hai, jaise - yA [agni] vizva [sarvabhUtAni ] abhi vipazyati [ vizeSeNa tejasA prekSate ], bhuvana / [ bhUtajAtAni] sa pazyati ca [ samyak jAnAti ca ] [R 10-187-4] / (1) kahIM darzana kI sahAya se jJAnaprApti kI bAta hai, jaise pazyan ( prakAzayan ) cike - tat (jAnAti) R 6-9-3, ( 2 ) kahIM jJAna kI sahAya se sAmAnya dekhane kI bAta hai, jaise kiM cikitvAn (jAnan ) avanazyati (avAG mukhaH san IkSate ) (R. 8-6-29) / (3) kahIM jJAna kI sahAya se vizeSa dekhane kI bAta hai, jaise ki, tava kratvo (prajJAnena ) sUrya pazyem / R. 9-4-6, (4) kahIM jJAna kI sahAya se cAroM aura dekhane kI bAta hai jaise ki, RtunA (pajJAnena ) paripazyate ( paritaH pazyanti ) (R 9-71-9) / isa AdhAra se kahA jA sakatA hai ki, Rgveda kAla meM 'jJA' aura 'hazU' dhAtu sAmAnyajJapti, vizeSajJapti evaM ucca jJapti paraka arthoM meM prayukta hue haiM, phira bhI 'jJA' dhAtu kI apekSA 'zU' dhAtu vizeSa spaSTa jJAnaparaka artha' kA vAcaka rahA hai / 3 upaniSadoM meM jJAna 11, vijJAnakha, prajJAnaga, sarva ugha, darzana, Adi zabda milate haiM / aitareya upaniSad meM AjJAna, vijJAna, prajJAna, saMjJAna, meghA, dhRti, mati, smRti, dRSTi Adi ko prajJAna brahma ke paryAya mAne haiM | 12 muNDakopaniSad meM Atmadarzana ke lie tIna sopAna batAe haiM (1) AtmA ko janAna>> ( 2 ) phira usakA dhyAna karanA (3) aura > usake bAda Atma vijJAna se AtmA darzana karanA | 13

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jANai pAsaI 83 4. bhagavadagItA meM jJAtu draSTu ca tattvena (11-54), jJAninastattva darzinaH (4-34, smanAtmAna pazyan (6-20); dadAmi divya te cakSuH (11-8); ahe tRloke draSTum (113), tattvajJAnAthadarzanam (13-12); dhyAnenAtmani pazyanti (13-25%3; pazyanti jJAnacakSuSaH 5-10), yoginazcana pazyanti (15-11%3; Adi vAkya jJAna se, darzana kI ucca kakSA ceta karate haiM / manu smRti evaM bhAgavata meM prayukta 'matrajJa' aura 'maMtradarzin zabda isI kakSA samarthana karate haiM / 14 raghuvaMza aura buddhacarita meM dhyAna sthiti meM dekhane kI bAta hai. nane kI nahIM, jaise:-so'pazyatpraNidhAnena saMtateH stambhakAraNam / (raghuvazam 1-74)tatatena sa divyena parizuddhena cakSuSA / dadaza' nikhila' lokamAdarza iva nirmale // (buddha caritama 4-8) / ye prayoga bhI dazana kI kakSA (jJAnase) U~cI batAte haiN| bauddha paraMparA meM bhI "jAnAti-passati" zabda yugma kA prayoga milatA hai, jisakA artha li DikzanarI meM Recognize, Realize, know batAyA hai| yahIM artha jaina gamika rUDhaprayoga "jANai-pAsai' kA hai, aisA anumAna kiyA jA sakatA hai| gujarAtI SA kA rUDhaprayoga "jANI- joIne " isI bAta kA samarthaka hai| ina samasta tathyoM ke AdhAra para yaha svIkAra karanA hogA ki bhArata meM jana Agamika kAla meM 'jAnAti' aura 'pazyati' zabda eka ora sAmAnya artha meM prayukta hote the tathA sarI ora ve eka dUsare se bhinna atha' ke bAcaka bhI the| jaina Agabhika 'jANai-pAsai' zabdayugma sAmAnya artha meM prayukta huA hai| ata: vahA~ jANai' kA saMbaMdha jJAna se evaM pAsai kA saMbadha dazana se jor3anAM yuktisaMgata nahIM hai| ataH mati evaM zruta kI vicAraNA meM prApta do pAThAntaroM (ka) jANai-pAsai, (kha) .. --- jANai, Na pAsaI'-meM se 'jANai-pAsaI pAThAntara yukti saMgata hai| yazovijayIne jaina tarkabhASA meM jJAnavicAraNA meM darzana ko chor3a diyA hai, yaha sava'thA yogya kiyA hai| ... jahA~ ye donoM zabda bhinna artha ke vAcaka haiM, vahA~ darzana kI kakSA jJAna se U~cI rahI hai / phalataH jJAna ke pazcAt hI daza'na kA krama rakhA jA sakatA hai| ataH jaina paraMparA meM aisI vyavasthA kA svIkAra karanA ucita hogA ki jisa taraha kevalI ke lie jJAnottara darzana kI vyavasthA hai, aisI hI vyavasthA chadmastha ke lie mati eva avadhi meM bhI svIkAranA ucita hai / phala svarUpa dazana anAkAra nahIM ho sakatA / astu / pATIpa (1) yaha laghu nibaMdha ola inDiyA orienTala konpharansa (35 vA~ sezana) meM paDhA gayA / . (i.sa. 1990, navembara) isa nibadha ke mArgadazaka pa. mAlavaNiyAjI haiN| ... : (2) naMdi = nandisUtram. sa. muni puNyavijayaH, prAkRta grantha pariSad prakAzana, i sa. 2023, sUtra 22, 23, 29, 32, 41,59,119 dava o ohiNANI jahaNNeNa aNa' tANi ravidavAi jANai pAsai...na disUtra 28. (3) jJA-vi = jJAnabindu prakaraNa, yazovijayajI, sa... sukhalAlajI, siMdhI jaina graMthamAlA prakAzana, ahamadAbAda, I sa. 1942, pR. 42-62, prastAvanA /

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eca yu. praDayA (4) naMca = nandirNi muni puNyavijayajI, prAkRta patha pariSad , vArANasI, i sa. 1966 pR. 42 kI pAdaTIpa, vizeSAvazyaka bhASya gAthA 533 (inDolojI prakAzana, ahamadAbAda (5) zA. vi. pR 33-47 (6) R = Rgveda saMhitA bhAga 1-4, sAyaNa bhASya sametA, prakAzana vaidika saMzodhana maNDala pUnA-6, dvitIya AvRttiH zake 1894 | R. 1-146-5; (ka) 1-1919; 5, 6; (kha) 7-1-1; (ga) 7-63-1; (gha) 2-27-3 (Da) 7 34 10; (ca) 1-23-3; 1-79-12; 10-90-1; 10-161-3; (cha) 1-100 12; (ja) 1-35-9; 1-79-12; 1-64-12, 1-78-1; 2-41-10; 5 63-3 (7) viSNusahasranAma, makaranda dave, maharSi veda vijJAna akAdamI, ahamadAbAda loka 10, 14, 22, 24, 67, (8) rAmAyaNa 2-106-6, viSNu sahastra zloka 48 (ka) sU. ka sUtrakRtAMga sa. puSphabhikkhu guDagauva chAvanI, i.sa. 195.3 / sUka 1-9:24 (460% (98) AcArAMga sa. pupphamikUkhu 1-5-4-5 (309); (94) sU kR. 1-6-5 (356); (94) sU kR, 1-9-24 (460) (10) (ka) R. 3-31-4; 6; 5-45-2; kha) 5-51-15; (ga) 3-29-10; (gha)3. 57-3; (Da) 5-61-7; (ca) 1-51-8; (cha) 1-94-8; (ja) 6-9-3, jha, 1105-16; (I) 2-27-3; (Ta) 4-1-17, 7-60-2; (8) 7-83-1; (Da) 1-88-5; (Dha) 3-62-9, (Na) 6-51-2; (ta) 7-94-6; (tha) 1-25-11; (da) 3-62-9; (dha) 6-47-7; (na) 9-96-7; (pa) 9-10-9; (pha) 1-25-18 (11) ka paJcajJAnAni (paJcendriya jJAnAni) kaTha- kaThopaniSad-upanipadbhApya khaNDa-1, 2, prakAzana gItApresa gorakhapura, sa . 1992 kaTha, 2-3-10, uccajJAna kaTa, 2-3-8, (kha) laukika jJAna paraka atha meM mu. muNDakopaniSad 2-2-1, vizeSajJAna paraka artha meM mu. 1 132-12; uccajJAna (vijJAna brahma) taittirIya 2-5-1, (ga) kaTha 1-2-24 aitareya 3-1-3 (4) muNDaka 1-1-9, 2-2-7, praznopaniSad 4-10, 4.11 (Da) dRzyate tvagrathA buddhayA sUkSmayA sUkSmadarzi bhiH kaTha 1-3-12 (ye sabhI upaniSad upayukta upaniSada bhAsya khaNDa 1-2 meM haiM / ) (12) 3-1-2 aitareya (13) muDaka 2-2-5 se 8 (14) ApTe kI DikazanarI (15) nec pR. 42 kI pAdaTIpa (16) vizeSAyazyaka bhASya gAthA 550

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prAkRta bhASA meM uvRtta svarake sthAna para 'ya' zruti kI yathArthatA -ke. Ara. candra __AcArya zrI hemacandrAcArya ne apane prAkRta vyAkaraNa meM aisA niyama diyA hai ki madhyapartI ayaprANa vyaMjanoM kA lopa hone para 'a' aura 'A' zeSa rahane para yadi ve 'a' aura 'A' ke bAda meM Aye ho to aura kabhI kabhI anya svaroM ke bAda Aye ho to bhI una 'a' aura 'mA' kI laghu prayatna ke kAraNa 'ya' zruti hotI hai| unakA sUtra aura vRtti isa prakAra haiavarNo ya zrutiH 8.1.180 kagacajetyA dinA luki sati zeSaH avarNaH avarNAtparo laghuprayatnatarayazrutibhavati / / nayara', rasAyalo, payAvaI pAyAlaM / kvacida bhavati (arthAt zeSa 'a', 'A' ke pahale 'a', 'A' nahIM hone para bhI) piyA (pibati) aura sariyA (saritA 8.1.15) vyAkaraNakAra caNDa ke prAkRta-lakSaNa meM bhI 'ya' ati kA sUtra diyA gayA hai. parantu hemacandra kI taraha itanA spaSTa nahIM hai yatvamavaNe' 3.37 kakAravarga tRtIyoravaNe pare yatvaM bhavati / kAkAH = kAyA; nAgAH = nAyA / vararuci isa pravRtti ke bAre meM mauna hai / to kyA aisA mAnA jAya ki yaha 'ya' zruti kI pravRtti vararuci ke bAda meM prArambha huI yA vararuci ne jisa prAkRta bhASA kA vyAkaraNa likhA hai usameM yA unake samaya meM 'ya' zruti kA pracalana hI nahIM hogA aura yaha pravRtti bAda meM pracalita huI hogii| ... Azcarya kI bAta to yaha hai ki isa mantavya ke viruddha bharata-nATayazAstra meM bhI 'ya' zruti kA AMzika rUpa se apratyakSa rUpa meM anumodana milatA hai| usameM nimna prakAra kA nideza hai pravalAcirAcalA diSu bhavati ca kAropi tu yakAra: 17.16 arthAt madhyavartI 'ca' kA 'ya' bhI hotA hai| aba loka pravRtti ko bhI dekha leM ki usameM 'ya' zruti kA pracalana thA yA nahIM aura 'ya' zrati ke niyama ko mAtra jaina paramparA meM hI apanAyA gayA hai vaha kahA~ taka ucita hai| pAli sAhitya meM to madhyavatI' alpaprANa vyaMjanoM ke lopa kI pravRtti hai hI nahIM phira bhI usameM bhI kahIM kahIM para 'ya' zruti milatI hai jo loka-pravRtti ke prabhAva ke namUne mila rahe ho aisA mAlma hotA hai / gAigara mahodaya (36) ne kucha udAharaNa isa prakAra diye haiM jo prAcInatama pAli sAhitya meM bhI milate haiM niya (nija) suttanipAta, AveNiya (AveNika) vinayapiTaka, apasnoyAna (aMpagodAna) bodhivaMza; khAyita (khAdita; jAtaka / 1. Pali Literature and Language; Geiger, Eng. Trans. B. K. Ghosh, Delhi-1968, pp. 81-82 HERE

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ke. Ara. candra isa 'ya' zruti kA pracalana prAcInakAla se hI thA yaha zilAlekhoM se bhI siddha hotA hai| DaoN. ema e. meheDale kA isake bAre meM nimna prakAra kA niSkarSa hai.... samrATa azoka ke pUrvI kSetra ke zilAlekhoM meM madhyavartI 'ka' aura 'ga' kA kabhI kabhI lopa hone para zeSa rahe usa 'a' kA jo 'a' aura 'i' ke pazcAt AtA hai kabhI kabhI dalane ke kucha udAharaNa prApta ho rahe haiN| yaha niSkarSa hemacandra ke niyama ke sAtha bilakula sAmya rakhatA hai| ve Age kahate haiM ki isI prakAra uttara-pazcima ke zilAlekhoM meM 'A' aura 'o' ke pazcAt AnevAle 'ja' kA lopa hone para zeSa rahe 'a' ke 'ya' meM badalane ke kucha udAharaNa milate haiM / azoka se paravartI I. sa. kI cauthI zatAbdI taka ke bhArata ke sabhI kSetroM meM prApta ho rahe zilAlekhoM meM madhyavartI alpaprANa ke lopa ke bAda utta svara kI 'ya' zruti hone ke kitane hI udAharaNa milate haiM aura yathAvat udvRtta svara bhI milate haiN| zilAlekhoM meM prApta ho rahe 'ya' zruti ke udAharaNa isa prakAra diye jA sakate haiM(i) azoka ke zilAlekha . . anAvutiya (anAyuktika) dhalI pRtha, jaugaDa pRthak / - upaya (-upaga) dhaulI, kAlasI, zAha, mAna, gira. / adhAtiya (ardhatrika) laghu zilAlekha / ____ kamboya (kamboja), raya (rAjan), samaya (samAja) zAhabAjagaDha / (ii) kharoSThI zilAlekha sahayara (sahacara) K14, maharaya (mahArAja) K131 prathama zatAbdI I. sa. pUrva / saMvatzaraya (saMvatsaraka) K131 prathama zatAbdI I. sa avyaya 'ca' kA bhI 'ya' K863, dvitIya zatAbdI I. sa. (K86 kAbula ke pAsa vardaka ke kalazalekha (Vase Inscp. se). maharaya (mahArAja) K131, pUya (pUjA) K, K804, K88 (prathama zatAbdI I. sa. __ pUrva se tRtIya zatAbdI I sa taka) zrI meheNDale dvArA diye gaye udAharaNoM meM (pR. 298-299) ya zruti ke udAharaNoM ke sAtha sAtha udvatta svaroM ke udAharaNoM kI .mAtrA adhika hai| , vyAkaraNakAra vararuci ne prAkRta bhASA ke jo lakSaNa diye haiM unake AdhAra se ve dakSiNa pradeza (mahAraSTra vidhyAgAre ke dakSiNa kA pradeza) ke nivAsI the aisI saMbhAvanA ho sakatI hai-yaha e anumAna mAtra hai / ve dakSiNa pradeza ke ho aura dakSiNa meM 'ya' zrati kI yaha pravRtti vidyamAna na ho aisI zaMkA kI jA sakatI hai| parantu dakSiNa ke zilAlekhoM meM prathama zatAbdI I. sa. pUrva se hI isa pravRtti ke udAharaNa milate haiN| (i) aya---sopAraya. (zUrpAraka) -L 11 19 nAnAghATa ]I Aya-nAya (nAga) L 1078 bhAjA 2. Historical Grammar of Inscriptional Prakrits: Poona, 1948, pp. 271-276 M. A. Mehendale,

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prAkRta bhASA meM uvRtta svara ke sthala para 'ya' zruti kI yathArthatA iya-sAmiya (svAmika) L 11063 nAsika IV uya-puyatha (pUjArtha) L 10003 kaNherI oya-mahAbhoya (mahAbhoja) L 1073 kuDA (ii) AyA-rAyA (rAjA) L 1113 nAnAghATa I / uyA-veNDayA (viSNukA) L 1060 kuDA (iii) ayi---pavayitikA (pravajitikA) L 1041 kuDA pavayita (pravajita) L 1125 nAsika IV, kaNherI Ayi-bhAyilA (bhrAjilA) L 1050 kAle / iyi--vANiyiya (vANijiya-vANijya) L 1055 kuDA eyi-vethikA (vedikA) L 1089 kAle' I (iv) AyU-pAyUna (pAdona) L 1133 nAsika III yahI nahIM parantu caturtha zatAbdI ke maisUra rAjya ke belArI jille ke zivaskaMdavarmA ke hIrahaDagalli ke tAmrapatra meM bhI ya zruti kA prayoga milatA hai| bhAradAyo (bhAradvAjaH), bhAradAya (bhAradvAja), akUra-yollaka (akara-cAlaka) arthAt aisA anumAna nahIM lagAyA jA sakatA ki dakSiNa meM yaha pravRtti nahIM thii| isa pariprekSya meM vararuci dvArA 'ya' zruti kA ullekha nahIM kiyA jAnA unake vyAkaraNa kA eka Azcarya hI hai| zilAlekhoM meM jo udAharaNa milate haiM unameM sabhI svaroM ke pazcAt Ane vAle udavRtta svaroM ke sthAna para ya ati milatI hai| pizala mahodaya kA bhI mata hai ki jainoM dvArA likhI gayI hastapratoM meM bhI yahI sthiti hai parantu jainetara racanAoM kI hastapratoM meM yaha ya zruti nahIM apanAyI gayI hai| unakA kahanA hai ki lekhana kA sahI tarIkA yaha hai ki sabhI svaroM ke bAda udavRtta svara a aura A ke sthAna para ya ati kA upayoga honA cAhie (pizala 187) / . Adhunika bhASAoM meM bhI yaha ya zruti kitane hI zabdoM meM pAyI jAtI hai| hindI : gayA, kiyA, diyA, piyA, aMdhiyArA, bahiniyA, jIyadAna, amiya, piyara / gujarAtI : piyara, mAyaru, diyara, gayo, zIyAlo, hoya che. veNa (bayaNa-vacana). anya zabda : dhanapatarAya, rAyabahAdura, kAyara. vAstava meM uccAraNa kI saralatA aura laghu prayatna kA hI siddhAnta isa ya zrati meM lAgU hotA hai jo eka svAbhAvika niyama hai jisake lie vyAkaraNakAroM kA anumodana ho yA na ho| parantu sabhI janetara prAkRta racanAoM meM ya zruti kA nahIM milanA vAstavikatA ke anurUpa nahIM hai aura ise bhASAkIya-kRtrimatA hI kahA jaaygaa| yaha kRtrimatA vararuci ke prabhAva se AyI ho yA anya koI paramparA ke kAraNa, jo ho so ho parantu hai eka prakAra se asvAbhAvikatA kA doSa /

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aga sUtra 'AcAra'-sApekSa jIvasiddhi gurU vicakSaNa padaja - sAdhvI surekhA zrI jaina vAGmaya kI dhArA sadaiva 'jIva' sApekSa hI pravAhita rahI hai / sAta tattva, paMcAstikAya., SaDdravya, navapadArtha sabhI meM jIva tatva ko hI prAthamikatA dI gaI hai| jaina darzana kI AdhArazilA hI jIva tattva hai / baMdhanayukta jIva hI saMsAra aura baMdhanamukta jIva hI siddha hai| jIva aura ajIva ye do hI tattva jaina darzana mAnya karatA hai / isameM bhI prAdhAnya jIva-tatva kA hI hai / kyoMki dRzyamAna ajIva tattva jIva tattva kA hI kalevara hai, aisA spaSTa mantavya hai / yadyapi ina do tattvoM ko pramukhatA dI hai, tadapi jIva-tatva hI isa darzana kA kendra biMdu rahA hai / jIva aura ajIva tatva kI mizrAvasthA hI, isa saMsAra kA hetu hai / ajIva saMlagna jIva hI sasaraNa karatA hai, bhramaNa karatA hai / vastutaH jIva tattva hai bhI yA nahIM ? jIva hai to kaisA hai? usakA svarUpa kyA hai? usakA lakSaNa kyA hai ? ityAdi aneka prazna dAzanika cintana ke viSaya sadaiva se rahe hai| cintaka-dharA para prasphuTita hote rahe haiN| dvAdazAnI ke prathama aMga sUtra 'AcAra' meM jIvaastitva, jIva siddhi para paryApta prakAza DAlA hai / jIva ko AtmA, caitanya Adi abhidhAnoM se bhI ullikhita kiyA gayA hai / 'jIva-siddhi' isa tathya kI prAmANikatA isameM 'astivAda ke cAra agoM kI svIkRti dvArA hotI hai, AtmavAda, lokavAda, karmavAda aura kriyAvAda / ' isI tathya kI puSTi 'sUtrakRtAGga' dvitIya aMga sUtra meM bhI hai, 'loka-aloka, jIva-ajIva, dharma -adhama badha-mokSa, puNya-pApa, kriyo-akriyA nahIM hai aisI saMjJA mata rakho, kintu ye saba haiM / aisAsaMjJA rkho| AtmavAdI, lokavAdI, kamavAdI aura kriyAvAdI kise kahA jAya ? jo Atma svarUpa ko samajha letA hai vahI saccA AtmavAdI hai| jo AtmabAdI hai vahI saccA lokavAdI hai| jo AtmA ke aura loka ke svarUpa ko jAnatA hai vahI karmavAdI aura jo karmavAdI hai vahI kriyA karane se kriyAvAdI hotA hai| AcAga ke isa ullekha se yaha spaSTa he| jAtA hai ki AtmA yA jIva kA astitva hai yA nahIM? jisane Atma svarUpa ko jAnA hai, vahI loka ko bhI jAna pAtA hai / vahI karma aura kriyA meM bhI pUrNa niSThA ke sAtha tatpara hotA hai / AtmajJAna mAtra yahA~ paryApta nahIM hai. tadanusAra loka meM karma aura karmAnusArI kriyA bhI yahA~ mahattvapUrNa hai| yaha sUtra jaina darzana para 'akarmaNyatA' ke Aropa kA bhI nirAkaraNa karatA hai / sAtha hI jo darzana AtmA ko sarvavyApI, nitya, kSaNika, akartA mAnate hai, usakA bhI nirasana karatA hai / . ___ anya darzanoM ne kisI ne AtmavAda ko, to kisIne lokavAda ko mahattvapUrNa btaayaa| kisI ne karma ko to kisI ne kriyA ko prAthamikatA dI / vahA~ jaina vicAraNA anekAntavAda para AdhArita hone se AtmavAda ke sAtha lokavAda, karmavAda aura kriyAvAda ko bhI grahaNa karatI

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sAdhvI surekhA zrI hai / jo AtmA ke astitatva meM vizvAsa karatA hai, vaha lAka karma aura kriyA se uparata nahIM ho sakatA / ekAnta AtmavAda, ekAnta lokavAda, ekAnta karmavAda evaM ekAnta kriyAvAda kA yahA~ niSedha kiyA gayA hai / legakasthita jIvAtmA karma hetu kriyA karatA hI hai / karma samAraMbha hetu kriyA anivArya hai ! isIlie "maiMne kiyA, maiMne karavAyA aura karate hue anya ko anumodana dUMgA, loka meM itanI hI karmacadha kI heturUpa kriyAe~ samajhanI cAhie 14 aisA ullikhita hai / jIva kA karma hetu kriyA kA isase nizcaya hotA hai / vastuta: ekAnta pakSa mithyA hai, samanvita anekAntavAda vastu-svarUpa kA saccA jJAna karAne meM sahAyaka hai / spaSTa hai ki jaina darzana kI bhitti otmavAda para adhiSThita hai / isa AtmavAda ke prazna kA darzana kI utpatti kI pRSThabhUmi kahA jAya to anucita na hogaa| kyoMki Atma sApekSa dRSTi bhAratIya cintakoM kI rahI hai| isI jijJAsA kI jhalaka AcArAGga meM sthala sthala para dRSTigata hotI hai| isameM ullekha hai, "isa saMsAra meM eka-eka jIva ko yaha jJAna nahIM hotA ki dizA-vidizAoM meM saMcaraNazIla kauna hai ? AtmA kA punarjanma hotA hai yA nahIM ? maiM kauna thA aura yahA~ se calakara paraloka meM kahA~ jAU~gA ? kyA hoU~gA? phira bhI kaI jIva apanI viziSTa jAtismaraNAdi jJAnayukta buddhi se athavA tIrthaGkara ke kahane se yA anya upadezakoM se sunakara yaha jAna letA hai ki dizA vidizAoM meM gamana karanevAlA, bhavAntara meM saMcaraNa karanevAlA maiM hU~ / jA daza na AtmA kA sarvavyApI, nitya, kSaNika, aura akartA mAnate haiM, unake mata meM AtmA kA bhavAntara meM saMkramaNa siddha nahIM ho pAtA | nyAya-vaizeSika darzana AtmA ko sarvavyApI mAnate haiM / sarvavyApakatva mAnane para jIva kA bhavAntara meM saMkramaNa asiddha ho jAtA hai| usameM koI kriyA bhI ghaTita nahIM ho sakatI / jaba kriyA kA hI abhAva hai, to ihaloka aura paraloka kI vyavasthA kI saMgati nahIM ho sakegI / zubhA-zubha karmoM kA phalAnubhAva nahIM hai| skegaa| sAMravya daza'na AtmA kA kUTastha nitya ke rUpa meM svIkAra karatA hai / kUTasthanityatA mAnane para anitya pakSa ko hAni pahuMcatI hai| isase bhI bhavAntara saMkrAnti, loka vyavasthA, kama evaM kriyA kI niSThA nahIM ho sakegI / kyoMki nitya use kahA hai jo 'apracyutAnutpanna sthireka svabhAva nityam' jo kabhI naSTa na ho, utpanna na ho, eka svabhAva meM sthira rahe vaha nitya hai / isa prakAra Atma nityatva svIkAra karane para navIna zarIra kA dhAraNa karanA pUrva zarIra kA tyAga nahIM ho sakegA / jaba janma maraNa ghaTita nahIM hogA to karma aura kriyA kI vyavasthA bhI nahIM ho skegii| isa prakAra yahA~ AtmA kI phUTastha nityatA kA nirAkRta karake bauddha-darzana sammata kSaNabhagavAda para Atmasthiti kA sthApana bhI amAnya kiyA hai| bauddha matAnusAra pratyeka padArtha kSaNamAtra avasthita rahatA hai aura dUsare kSaNa meM niranvaya naSTa he| jAtA hai| yadi AtmA kI kSaNamAtra sthiti va niranvayanAza mAnA jAya to ihaloka paraloka, punarjanma tathA usakA anusandhAtmaka jJAna 'sAha bhI nahIM ho pAvegA / ' kSaNika sthiti meM kriyA bhI saMbhAvita nahIM hai kyoMki dUsare kSaNa meM to nAza ho jAyegA / ataH kriyAkAla kA

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aMga sUtra 'ocAra'- sApekSa jIvasiddhi AkAza bhI nahIM hai / kriyA kAritA ke pazcAt phala prApti bhI use nahIM ho sakegI, kyoki prathama kSaga meM vaha kriyA karegA, usakA phala avAntara kSaNa meM mila sakegA / jaba ki dasarA kSaga bhI naSTa ho jAne se usakA bhoktA bhI kauna hogA ? isa saMgati se kRtanAza aura anikala ke doSa kI saMbhAvanA rhegii| kyoMki kartA koI aura bhoktA koI aura hogA / ataH AtmA ko sarvathA kSaNika na mAnakara pariNAmI nitya mAnya kiyA hai| sAMkhya darzana AtmA ko kA na mAnakara bhoktA mAnya karatA hai| jaba svayavaha kartA nahIM to bhoktA bhI kaise ho sakatA hai ? akartA mAnane para bhoktA mAnanA yogya nahIM hai aura jaba moktA nahIM to janmamaraNa svarga-naraka, puNya -pApa, ihaloka paraloka gamana bhI saMbhava nahIM ho pAvegA / isI se yahA~ kama vAda aura kriyAvAda bhI puSTa hotA hai| kyoM'ka zubhAzubha kriyA kI ora kama vAdI prerita hotA hai | zubha kAryo meM pravRtti aura azubha kAryo se nivRtti karmavAdI karatA hai / yahA~ isa sUtra se AtmA ke astitatva ke sAya kamabaMdha kA bho vicAra kiyA gayA hai / Atma anekatva kI vicAraNA kA isameM kathana haiM ki 'sati pANA puddhe| siyA' arthAt sabhI prANI pRthaka pRthakU rUpa se rahe hura haiM / jabaki addhata vedAnta kI mAnyatA hai ki eka eva hi bhUnAramA, bhUne bhUte vyAvasthita / / arthAta svabhAvataH jIva eka hai, parantu dehAdi uAdhiyoM ke kAraNa nAnA pratIta hotA hai / AcArAGga meM yahA~ isa mata kA kha Dana karate hue ullekha hai ki pratyeka prANI meM pRthak pRthak Atma astitva hai| jabaki vedAnta dazanA. nusAra to brahA arthAt jIva eka hI hai vahI aMza sarva bhUto meM vidyamAna hai| pRthvIkAya, jalakAya, agnikAya, vAyukAya aura vanaspati kAya inako ekendriya prANI mAnakara jIva satA kA nirdeza karate hue kathana hai ki pRthvIkAya, apakAyaka, te ukAya, vAyukAya16 aura vanaspatikAyAdi17 jIvoM kA apalApa nahIM karanA cAhiye tathaiva AtmA kA bhI apalApa nahIM karanA cAhiye / jo inakI sajIvatA meM zaMkAzIla hokara apalApa karatA hai, vaha AtmA ke astitva kA apalApa karatA hai| jo AtmA ke astitva kA niSedha karatA hai| vaha inakI sacetanatA kA apalApa karatA hai| spaSTa hai jisa prakAra hameM apane Atma-astittva kA bodha hotA hai, usI prakAra ina SaD nikAya ke jIvoM ke astitva va unakI sacetanatA kA bodha hotA hai| ina pRthvI kAya ke jIvoM ko vedanA kA anubhava kaise hotA hai ? aisA pUchane para samAdhAna kiyA gayA hai ki, 'jaise janma se anve, bahare, lUle, la~gaDe tathA avayavahIna kisI vyakti ke koI bhAlA di dvArA pA~va, rakhane, piNDI, dhuTane, jaghA, kamara, nAbhi, peTa, pAMsalI, pITha, chAtI, hRdaya, stana, kandhA, bhujA, hAtha, aMgulI, natra, gardana, dAr3hI, hoTha, dAMta, jIbha, tAlu, gAla, kAna, nAka, A~kha, moha, lalATa, mastaka ityAdi avayava chede to usa andha badhira ko vedanA hone para bhI vaha vyakta nahIM kara sktaa| isI prakAra ekendriya pRthvIkAya ke jIvoM ko adhyayata vedanA hotI hai| jaise koI manuSya para sahasA prahAra kara use mUcchita karake phira mAra DAle to mUvisthA meM use pIr3A hotI hai, vaise hI pRthvIkAya kI vedanA samajhanI caahiye|"

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sAdhvI surekhA zrI karNa, nAsikA Adi indriyoM se rahita ye jIva vedanA kA anubhava mUJchitAvasthA kI bhAMti karate haiN| yadyapi indriyAbhAva ke kAraNa usakI abhivyakti nahIM kara pAte, phira bhI unakA anubhava to hotA hI hai| isI bhA~ti apakAya, tejas kAyAdi jIvoM kI anubhUti avyakta rUpa se hotI hai| akAya ke jIva ko sajIva mAnanA yaha jaina darzana kI maulikatA hai| bhagavAn mahAvIra ke kAla meM anya dArzanika jala ko sa nIva nahIM mAnate the, kintu tadAzrita anya jIvoM kI sattA svIkAra karate the / taittirIya, AraNyaka meM 'varSA' ko jala kA garbha mAnA hai aura jala ko 'prajananazakti' ke rUpa meM svIkAra kiyA gayA hai| 'prajanana kSamatA' sacetana meM hI hotI hai ataH sacetana hone ki dhAraNA kA prabhAva vaidika cintana para par3A hai, aisA mAnA jA sakatA hai|19 kintu mUlata. aNagAra darzana ko chor3akara anya sabhI dArzanika jala ko sacetana nahIM mAnate the / isI kAraNa yahA~ AcArAGga sUtra meM donoM tathyoM ko spaSTa kiyA hai / 1. jala sacetana hai 2. sadAzrita aneka choTe baDe jIva rahate haiM / isa prakAra jala ko sacetana mAnakara usameM jIva astitva siddha kiyA hai| . . A jisa prakAra pRthvI, pAnI meM jIva-sattA ko mAnya kiyA hai, usI prakAra teukAya-tejas kAya meM bhI cetanA mAnakara jaina darzana meM agni ko jIva mAnA hai| bhagavAn mahAvIra kAlIna dharmaparamparAoM meM jala tathA agni donoM ko devatA mAnakara pUjA jAtA thA, kintu usakI hiMsA kA vicAra nahIM kiyA gayA thaa| jala se zuddhi aura paMcAgnitA se siddhi mAnakara inakA khullamakhullA prayoga kiyA jAtA thaa| bhagavAn mahAvIra ne ina donoM ko hI sajIva mAnA hai / TIkAkAra zIlAMkAcArya ke anusAra, 'agni kI sajIvatA to svayaM hI siddha hai| usameM prakAza va uSNatA kA guNa hai| jo ki sacetana meM hote haiM / sAtha hI agni vAyu ke abhAva meM jIvita bhI nahIM raha sakatI hai|1 sneha, kASTa Adi kA AhAra lekara bar3hatI hai, AhAra ke abhAva meM ghaTatI haiM | yaha saba usakI sajIvatA ke spaSTa lakSaNa hai| bhagavatI sUtra meM bhI isakI puSTi kI gaI hai 122 - vanaspatikAya kI sacetanatA batAne ke lie manuSya zarIra ke sAtha tulanA karate hue kahA hai ki 'jaise apanA zarIra utpanna hotA hai, vaise yaha vanaspati bhI utpanna hotI hai| apanA zarIra bar3hatA hai to vanaspati meM bhI vRddhi hotI hai / apane zarIra meM caitanya hai to yaha bhI caitanyavAn haiM / apane zarIra ko chedane se yaha kumhalA jAtA hai, usI prakAra yaha bhI chedane se kumhalA jAtI hai| jisa prakAra apane zarIra ko AhAra cAhiye, usI prakAra vanaspadi ko bhI AhAra kI AvazyakatA hotI hai| apanA zarIra anitya, azAzvata haiM. to vanaspati bhI anitya-azAzvata hai / apanA zarIra ghaTatA bar3hatA hai to yaha bhI ghaTatI baDhatI hai| apanA zarIra aneka vikAroM ko prApta karatA hai, vaise yaha bhI vikAroM se grasita hotI hai / 23 yahA~ vanaspati kI sacetanatA kA ullekha spaSTa rIti se kiyA gayA hai / jJAnayukta manuSya kI bhA~ti isameM bhI jJAna hotA hai kyoMki dhAtrI, prapunnATa (lojavantI) Adi vRkSoM meM senA jAganA pAyA jAtA hai / apane nIce jamIna meM gADe hue dhana kI rakSA ke lie ye apanI zAkhA phailAte haiM 15

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aMga sUtra 'AcAra' sApekSa jIvasiddhi varSAkAla ke meghasvara se tathA zizira Rtu kI vAyu se inameM aMkura utpanna hote hai| azoka vRkSa ke pallava aura phUla kI utpatti kAmadeva ke saMsarga se skhalita gativAlI, capalanevAlI solaha zRgAra sajI huI yuvatI apane nUpura se zabdAyamAna sukomala caraNa se sparza karatI hai, taba hotI hai / bakula vRkSa kA vikAsa sugadhita mada ke kulle ke sicana se hotA hai| lAjavatI vRkSa hAtha ke sparza mAtra se saMkucita ho jAtA hai| 6 kyA ye saba kriyAe~ jJAna ke abhAva meM saMbhava ho sakatI hai ? suprasiddha vaijJAnika sara jagadIzacaMdra vasu vaijJAnikane bhI saMsAra meM vanaspati meM cetanatA mAnane ke lie bAdhya kara diyA hai / unhoMne apane vaijJAnika sAdhanoM ke dvArA yaha pratyakSa kara diyA hai ki vanaspati meM bhI krodha, prasannatA, rAga, moha, Adi bhAva nihita hai| unakI tArIpha karane para vaha hAsya prakaTa karatI hai aura gAlI dene para tathA nidA karane para krodhita hAtI dRSTigata huI hai / isa prakAra vaijJAnika yuga meM vanaspati kI cetanatA ke aneka pramANa prApta hote haiM / trasa kAyika jIvoM meM aMDaja, pAtaja, jarAyuja, rasaja, saMsvedaja samUchima udibhaja auSapAtika prANiyoM ke samUha ko saMsAra kahA hai| AcArAGga meM SaDjIvanikAyoM meM vAyukAya ko sajIvatA kA aMta meM ullekha kiyA hai| vAyu ko sacetana mAnanA yaha bhI jaina dazana kI maulikatA hai| sAmAnya prama meM pRthvI apa, tejasa, vAyu, vanaspati aura usa isa prakAra AtA hai kintu yahA~ isa krama kA ullaMghana karake vAyukAya kA varNana aMta meM liyA hai| isakA kyA kAraNa hai ? isa zakA kA samAdhAna zIlAMkAcArya TIkA meM isa prakAra karate haiM, parakAya meM vAyukAya kA zarIra camacakSu (A~kha) se dikhAI nahIM detA hai / jabaki anya pAMco kA zarIra cakSugAcara hai / isI kAraNa vAyukAya kA viSaya anya pAMcoM kI apekSA durbodha hai / ataH yahA~ para pahale una pAMcoM kA varNana karake aMta meM vAyu kA vivecana kiyA hai / isa prakAra aMga sUtra AcArAGga meM SaijAvAnakAya kA pRthak pRthak vaNana karake jIva ke astitva kI siddhi kI gaI hai / jaina darzana meM jIva kI sattA kA vicAra jisa sUkSmatA aura gahanatA se kiyA hai, anyatra kahIM dRSTigocara nahIM hotA / jIva kA lakSaNa svarUpa tathA vargIkaraNa yahA~ ahiMmA dharma ke pAlana ke pariprekSya meM karake sUkSmAtisUkSma hiMsA kA niSedha kiyA gayA hai / - Atma svarUpa kI anirvacanIyatA, svayaM siddhatA va zuddhatA kA nirdeza sundara rIti se kiyA hai ki, "zuddhAtmA kA svarUpa batAne ke lie koI bhI zabda samartha nahIM hai | taka kI yahA~ gati nahIM hai / buddhi vahA~ taka nahIM jAtI, kalpanA bhI nahIM ho sakatI / vaha kama malarahita prakAzarUpa samagra leka kA jJAtA hai / vaha na dIdha' haina choTA hai, na par3A hai. na gola hai, na trikoNa hai na caurasa hai, na maDalAkAra hai na kAlA hai, na nIlA hai na pIlA hai, na lAla hai, na sapheda hai, na sugandhavAlA hai, na duga dhavAlA hai na tIkhA hai na kaDavA hai na kasailA hai. na khaTTA hai, na mIThA hai, na kaThora hai, na sukumAra hai, na bhArI hai, na halkA hai, na DA hai. na gama' hai, na sniAdha hai, na rUkSa hai, na zarIradhArI hai, na punarjanmA hai, na. Asakta hai, na strI hai, na puruSa hai, na napusaka hai / vaha jJAtA hai, parijJAtA hai / usake lie kaI upamA nahIM, vaha arUpiNI sattA vAlA hai / avasthA rahita hai, ataeva usakA varNana karane meM koI zabda

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4 * sAdhvI surekhA zrI - samartha nahIM hai / vaha zabdarUpa gaMdharUpa, rasarUpa, aura sparzarUpa nahIM hai / spaSTa hai ki AtmA kA svarUpa iMdriyAgocara hone se i MdriyAgamya hai / upaniSadoM meM jisa prakAra 'neti neti' kahakara saMbodhita kiyA hai, usI prakAra zuddhAtma svarUpa kA vivecana bhI nahIM kiyA jA sakatA / nityAnitya AtmA kA svarUpa jaina darzana kA maulika ciMtana hai / jo AtmA hai, vahI vijJAtA haiM / jo vijJAtA hai, vahI AtmA hai / jisake dvArA vastu svarUpa jAnA jAtA hai, vahI jJAna AtmA kA guNa haiM / usa jJAna ke Azrita hI AtmA kI pratIti hotI hai / jo AtmA aura jJAna ke isa saMbaMdha ko jAnatA hai, vahIM AtmavAdI hai aura usakA saMyamAnuSThAna samyakUM kahA gayA hai / " - zuddhAtma svarUpa kI pratIti, anubhava ho sakatA hai / jo AtmavAdI hai vahAM jhAtA hai| aisA yahA~ spaSTa nirdeza hai / 'Atmavat sarvabhUteSu' kI bhAvanA kA sAGgopAGga varNana yahA~ milatA hai - jise tU mArane vicAra kara rahA hai, vaha to tU svayaM hai, jisa para tU hukUmata calAne kA vicAra karatA hai, vaha bhI tU svayaM hai / jise tU duHkhI karanA cAhatA hai, vaha tU svayaM hai| jise tU pakaDanA cAhatA hai, vaha tU svaya hai / jise tU mAra DAlanA cAhatA hai, vaha bhI tU svayaM hI hai / yaha vicAra kara / sacamuca isa samajha se hI satpuruSa sabhI jIvoM ke sAtha maitrI bhAva kara sakate haiM 12 yahA~ kaI vyakti kA karate hai ki AtmA to nitya he acchedya hai, ameya hai, acala hai, sanAtana hai / ise zastra nahIM cheda sakate, agni jalA nahIM sakatI, pAnI galA nahIM sakatI, havA sukhA nahIM sakatI / jaba yaha zAzvata to usakI hiMsA kaise ho sakatI hai ? isakA samAdhAna yaha hai ki yahAM hiMsA kA artha AtmA kA vyApAdana nahIM balki Atma salAna zarIra kA vyApAdana hai / AtmA kA AdhArabhUta zarIra hai / AtmA kA zarIra se vijIkaraNa hI hiMsA kahA hai jA pAyatAnenAnityatva para AdhArita hone se Atmasiddhi vivAdAspada nahIM ho pAtI / isa prakAra jaina ciMtana AtmA kI svayaM siddhatA, anirvacanIyatA para pramukha rUpa se nirdhArita haiN| jIva AtmA yA cetanA kI sattA kA prazna mahatvapUrNa hone para bhI yahA~ vivAdA spada nahIM hai / 1. a 2.1.1 2 AcArAGga : 15 se AyAvAI, loyAvAI, kammAbAI, kiriyA vAI. 3. sUtrakRtAGga : 2.5 4 AcI., 1.1.6 5. AcA: 1.3 6. vahI, 1.4

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aMga sUtra 'AcAra' sApekSa jIvasiddhi 7. kezava mizra : tarka bhASA pR 148. 8. saukhya kArikA 19-20 9. syAdvAda maMjarI zloka 18 10 sAMkhyakArikA : 17, 11; sAMkhya pravacana sUtra : 1.66; yoga sUtra 4.24 11 AcA0 : 1.2.12 12. brahma sUtra : zAMkara bhASya 32.18, brahma biMdu : 72 13: arar: 1.2 13 14. vahI : 1321 15. vahI 16, vahI 1.7.60-61 1.4.29 17. vahI : 1.5.42-44 18. AcA : 1.2.16 19. saMdarbha : zrI puSkara muni abhinandana graMtha, pR. 346, Da. je. Ara jozI (pUnA) 20. AMcA 1.3.25 21. AcA: zIlAM. vRtti 1.1.14 patrAMka, 50 "" 22. bhagavatI : zataka 6 udda. na viNA vA uyAena agaNikAe ujjalati 23. AcA0 : 1.5.45 25. SaDdarzana samuccaya zloka 47-48 guNaratna sUri kRta TIkA 25. samarAicca kahA, taio bhava, patrAMka 171 26. SaDdarzana samuccaya : zlo 47-48 guNaratna sUri kRTa TIkA 27. AcA0 : 1.6.49 28. vahI : 1.7.60-61 29. vahI : zILAMkA TIkA; patrAMka 56 30. AcA0 : 1.5.6 32. AcI0 1.5.5 95

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paNDitarAja jaganAthakRta prauDhamanAramAkucamardinI TIkAno abhyAsa vasantakumAra ma. bhaTTa* 0.0 bhUmikA : 0.1 pANinie pitAnA "aSTAdhyAyI" vyAkaraNamAM je krame sUtronI racanA karI che, te ja kramane vaLagI rahIne kAzikAvRtti (I.sa. 600-700)mAM pANininAM sUtronI samajUtI rajU karavAmAM AvI che. pANininAM sUtronI madadathI jyAre ke vAkya ke vAkyanA eka ekamarUpa nAmapada ke kriyApadanI rUpasiddhi varNavavI hoya tyAre pANininAM sUtrone upasthiti krama badalAya che. AvI rUpasiddhimAM je kame sUtronI upasthiti thAya che, tene "prakriyAkrama paNa kahe che. kAlakrame "kAzikAgrutti', ke jemAM "aSTAdhyAyI'nAM sUtronI pANiccaritakrame vyAkhyA karavAmAM AvI che, tevA vRttigranthone badale prakriyAgranthanI, (ke jemAM rUpasiddhimAM je krame sUtro upasthita karavAmAM AvatAM hoya che te prakriyA kramAnusAra sUtronI vyAkhyA karavAmAM AvatI hoya tevA granthanI racanA thavI zarU thaI che. AmAM dhamakAti (I.sa. 1100 - 1150)nA "rUpAvatAra' ane vimala sarasvatI(I.sa. 1750) nA rUpamAlA' jevA grasthA pachI, I.sa. 1500 mAM rAmacandrAcAryuMkata prakriyAkImadI' asAdhAraNa mahatvanuM sthAna dharAve che. (kAraNuM ke A prakriyA granthanI paraMparAmAM ja, ane 'prakriyA kaumudI'mAMthI ja vipula preraNA meLavIne kAlakrame bhoji dIkSite (Isa. 1650) vaiyAkaraNa-siddhAnta-kImudI' granthanI racanA karI che.) 0.2 rAmacandrAcAyata prakriyAkaumudI' upara "prakAza ane prasAda nAmanI be noMdhapAtra TIkAo maLe che. AmAMthI pahelI "prakAza" (athavA "prakriyAkaumudIvRtti) nAmanI TIkA zeSavaMzamAM janmelA zrIkRSNa paMDite racI che, ane bIjI "prasAda' nAmanI TIkA prakriyAkaumudIkAra rAmacandrAcAryanA ja pautra viThThale racI che. 13 prakriyAkaumudIkAra rAmacandrAcAryanuM dvividha vaMzavRkSa nIce pramANe hoya ema jaNAya che :* tA. 17 - 18 Disembara, 1991 nA divase e saMskRta vibhAga, bhASAsAhityabhavana, gujarAta yunivarsiTI, amadAvAda dvArA Ayojita "DitarAja jagannAtha viSayaka rAjyakakSAne parisaMvAda" mAM rajU karela zodhapatra * rIDara, saMskRta vibhAga, bhASAsAhityabhavana, gujarAta yunivarsiTI,amadAvAda- 9.

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(1) jema vaMzavRkSa : kRSNAcArya (pitA) (putra) zrIkRSNa nRsiMha (putra - 1) rAmacandrAcArya (putra - 2) (prakriyA kImudI) siMha (pautra) (prayiAkaumudI prakAzakartA) viThThala (prapautra) (prakriyAkaumudI prasAda-kartA) prakyiAkImudakAra rAmacandrAcAryanuM vaMza "zeSavaMza" evA nAmathI paNa prakhyA banyuM che; A vaMzamAM ghaNuM vaiyAkaraNe pADyA che ane temaNe pANinIya vyAkaraNazAstra pracAramAM khUba mahattvane phALe Ape che. (ra) vidyAvaMzavRkSa : gopAlAcArya-bhrAtA -kRSNAcArya rAmacandrAcArya (bannenA ziSya, paNa kRSNacAryanA putra ane "prakriyAkaumudI'nA kartA) zrIkRSNa (zeSa) (ziSya) prakyiAkaumudI prakAza - TIkAnA kartA nRsiMha bhadoji dIkSita (ziSya). -vaiyAkaraNa siddhAnta kaumudI ane prauDhamanerama - nA kartA rAmezvara =vIrezvara (putra ane ziSya vila (ziSya) cakrapANi jigannAtha (ziSya). -rasagaMgAdhara -mane ramAkucamardinI -zabdakaustubhakhaMDana -prauDhamanoramA khaMDana 1. prauDhamaramA khaMDanInA kartA cakrapANida pitAnA guru tarIke zeSazanA "vaTezvaranuM nAma ApyuM che (juo : 1.5 mAM udbhUta karelA zleka). A vaTezvara te ja "vIrezvara zeSa" che.

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99 paMDita zrI yudhiSThira mImAMsakajIe A guruziSya para parAnu eka citra nIce prakAre Apyu che : gopAlAcAya nRsiMha | rAmacandrAcAya | kRSNa kRSNAcAya * rAmezvara (vIrezvara) viThThala jagannAtha bhaTTorjiM dIkSita cakrapANi datta A citramAM jagannAtha ane bhaTTAjidIkSitane satIrthya' (samAna gurunA ziSya) atAvyA che; te cittva che. ** prophe. zrI Ara. khI. AThavale sAhebe lakhyuM che ke--bhaTToni dIkSite potAnA 'prauDhamanAramA' granthamAM vyAkaraNazAstranA potAnA guru zrIkRSNa zeSanA prakriyAkaumudI ( prakriyAkaumudI prakAza) nAmanA vyAkaraNa granthamAMnA keTalAka muddAnu khaDA karelu che. vIrezvara zAstrI zeSa jagannAtharAyanA pitAnA vyAkaraNazAstranA guru hatA, eTale jagannAtharAyane bhaTTorji dIkSita upara e rIte rApa hatA, e udhADu' che. eka to potAnA gurunA(pitAnA) [kharekhara 'gurunA (pitAnA) gurunA' ema prephe. AThavaLe e lakhavu joitu hatu...] graMthanu' khaDana karyuM', e potAnA pitAnu' ja apamAna thayuM', evI lAgaNIthI thanArA rASa, ane khInne, bhaTToji dIkSite pratyakSa potAnA gurunA graMthanuM khaMDana karI gaOthI gurudroha karyAM eto rAkha.3.ahI prephe. AvaLee vIrezvara zeSane jagannAthanA sAkSAt guru nahI' kahetAM, jagannAthanA pitA(perama bhaTTa/peru bhaTTa)nA guru kahyA che te anavadhAna-prayukta pramAda haze ? 0.4 bhaTToji dIkSite vaiyAkaraNasiddhAnta kaumudI'nI racanA karyA pachI, tenI upara 'prauDhamanAramA'nAmanA eka TIkAgraMtha paNu lakhyA che. A graMthamAM temaNe potAnA parama guru (prakriyAkaumudIkAra) rAmacaMdrAcAya'nA matAnuM tathA potAnA sAkSAt guru (prakriyA 2. jue : saMskRta vyAkaraLAe bA tihAsa (mA"-); '. yudhiSThira mImAMsa, prA. rAmAjI kapUra TrasTa, sonIvata (cALA), tRtIya sattara, sa. 2030, pRSTha : 408, 3. jue : rasaga'gAdharanI bhUmikA', lekhaka : rA, kha. AThavale, anuvAdaka : nagInadAsa pArekha, yunivarsiTI graMtha nirmANu che, amadAvAda, 1972; pR. 112,

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100 kaumudI prakAza - TIkAkAra) zrIkRSNa zepanA aneka matanuM proDhivAdapUrvaka sayuktika khaMDana karyuM che. loji dIkSitanA A prImaramA" graMthe vaiyAkaraNa samUhamAM bhAre UhApoha jagAvyo che, ane tenuM prakaTapaNe khaMDana karavA mATe traNeka vaiyAkaraNAe prayatna paNa karyo (1) prakriyA muda-prakAzakAra zapakRSNanA pautra ane vIrezvaranA putre (ke jenuM nAma ajJAta che, temaNe) prauDhamanoramA nuM khaMDana karate keI grantha lakhyo hatA.4 paNa sammati A graMtha aprApya che. cakrapANidatta nAmanA bIjA eka vaiyAkaraNe prauDhamaneramAM khaMDana" nAmane grantha lakhe che emAMthI keTaleka aMza "lAjarasa kaMpanI, banArasa dvArA prakAzita thayo che." (3) paMDitarAja jagannAthe prauDha manoramA kucamadinI" nAmanI TIkA racIne bhoji dIkSitanI "prauDhamanoramAnuM khaMDana karyuM che. 0.5 paMDitarAja jagannAthe prauDhaneramA'nuM khaMDana karavA mATe je "kucamadinI" TIkA lakhI che, tenAM be preraka paribaLo nIce pramANe che : (5) bhoji dIkSite pitAnA paramaguru zrIrAmacandrAcAryanI prakriyAkImudI'mAMthI ja ghaNI badhI preraNA laIne vaiyAkaraNa siddhAntakaumudI'nI racanA karI che. tathApi bhaTToji dIkSite "prImaramAmAM potAnA paramagurUnI ja prakriyAkaumudIne matanuM khaMDana karyuM che, ane sAthe sAthe pitAnA sAkSAta guru zrIkRSNa zeSanI 'prakriyAkImudI prakAza" TIkAmAM calA aneka matanuM paNa khaMDana karyuM che ! AthI paMDitarAja jaganAthanI dRSTie bhakoji dIkSite "prauDha maneramAM" lakhIne guradroha ja ryo che. vaLI, paMDitarAja jagannAthane mATe A guradroha akSamya banI rahyAnuM eka kAraNa e paNa che ke bhadoji dIkSitanA je sAkSAta guru -prakriyAprakAzakAra zrIkRSNa zeSache te jagannAthanA sAkSAta guru zeSa vIrezvaranA pitA che. AthI potAnA gurUnA pitAnI kaI mAnahAni karI jAya te patirAja jaganAthathI kevI rIte sahana thaI zake ? Ama jagannAthe guradrohI bhoji dIkSitanI prauDha maneramA'nuM khaMDana karavA eka TIkAnI racanA karI, ane tene prauDhamane ramAkuyamadinI" evuM asabhya zIrSaka ApIne, bhaTToni dIkSitanI TIkhaLI uDAvI che. () "prItamane ramAkucamadinInI racanA pAchaLa bIjo paNa eka prasaMga banyA hoya ema lAge che. A prasaMganI vigata tarapha dhyAna doratAM paMDita yudhiSThira mImAMsake 4. sA ca prakriyAprakAzakRtAM pautrairakhilazAstramahArNavamanthAcalAyamAnamAnasAnAmasmadagurUvIrezvarapaNDitAnAM tanayadUSitA api svamatiparIkSArtha punarasmAbhirapi nirIkSyate // prauDhamanoramA, sa. sadAziva jozI, caukhambA saMskRta sIrija Aphisa, banArasa, 1938, pariziSTa--1, pR.1. 5. cakrapANikRta praDhamaneramA khaMDane uddhAra bhadoji dIkSitanA pautra hari dIkSite prauDhamaneramA" uparanI TIkA "zadaramAM karyo che.

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101 nIce pramANe lakhyuM' che : paDitarAja jagannAthane bhaTTorjiM dIkSita sAthe je ahinakulavera jevuM sahaja vaira UbhuM thaI gayuM hatu. e viSe eka kavie lakhyu` che ke--gavikha drAviDa(appayyadIkSita)nA durAxharUpI bhUtAvezathI (prerAyelA) gurudrohI bhaTToji dIkSite bharI sabhAmAM, vagara vicAre pa`DitarAjane mleccha' kahI dIdhA. dhaiyanidhi 5tirAje A (vacana)ne temanI prauDhamanAramA'nuM kucamana karIne sAcu karI dekhADayu ane appaya dIkSitAdi (bhaTTojinA samatha kA) jotAM ja rahI gayA. pati yudhiSThira mImAMsake kAzImAM prakAzita thayelI 'rasa ga`gAdhara'nI koI hindI TIkAmAMthI eka uddharaNa Apyu che, jemAM upayukta prasaMga noMdhyA che : yad drAviDadurgrahagrahazAmilaSTaM gurUdrohiNA yanmleccheti vaco'vicintya sadati prauDhe'pi bhojinA / tatsatyApitameva dhairyanidhinA yatsa vyamRdnAt kutram nirbradhyA'sya mnormaamvshynnyAdyAna sthitAn / / F * ApaNe jANIe chIe ke patirAja jagannAthe yavanakanyA sAthe lagna karyAM hatA. A hakIkatathI khIjAyelA kAzInA tatkAlika samAjamAM, jagannAthane mleccha' jAhera karanArA koI prasa`ga banyA hovAnI pUrI sabhAvanA che. alabatta, jagannAthe pote AvA koI prasaganI vAta prauDhamanAramAkucamaniI'nI prastAvanAmAM lakhI nathI. 1. proDhamanoramAkuma nI' TIkA thanthanA paricaya : 1.1 5. jagannAthakRta manoramA kha`DanarUpA-camaddinI nAmanI TIkA sammati pUrNa rUpe maLatI nathI. paNa zrI sadAziva jozI zAstrIe sampAdita karelI 'prauDhamanAramA'mAM pR. pa66 pachI, pariziSTa rUpe (pR. 1 thI 26) A TIkA joDavAmAM AvI che. A TIkAmAM kula cha prakaraNA AvelAM che : 1. sa'nA prakaraNa, 2. paribhASA prakaraNa, 7. ac sandhri prakaraNa, 4. hasandhi prakaraNa 5. visaga` sandhi prakaraNa ane 6. svAdi sandhi prakaraNu. AnI AgaLanA grantha maLato nathI. paraMtu chaThThA nIce mujabanI puSpikA vAMcavA maLe che : svAdi sandhi prakaraNa' ne ante 6. juo : saMskRta vyAkaraNarAsrA tihAsa, mAna-+, tRtIyaEraLa, vi. saM. 2030, rR. 482-pruz. vaLI, A zloka "hindrA-sajjanAdha', lekhaka-puruSottama zarmA caturvedI (prakA: inDiyana presa limiTeDa, prayAga, sa`vata (1986)nI prastAvanAmAM pR. 21 upara AvelA che. cha, pramAAimA-zetA-jhutramardinI--saMhita sAyarana prauDhanoramA; I-4-sAzana nauzI zAstro, pramAAra.--nIlanA saMskRta sIrIza Akrima, vanArasa sITI, 1934 A.D.

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102, zrImatpara vAkyapramANapArAvArINapaNDitarAjajagannAthakRtI manoramAkhaNDanakacamahinyAM paJcasandhiprakaraNaM samAptim agamat / / "pada(vyAkaraNazAstra), vAka(mImAMsAzAstra) ane pramANa(nyAyazAstra)nA bane cheDAone azI janAra zrImAna paMDitarAja jagannAthanI racelI "manoramA khaMDana camardinImAM AveluM paMcasandhi prakaraNa" samAptine pAmyuM." AvI pablikA vaccenAM bIjAM kaI prakaraNane anta jovA maLatI nathI, tethI saMbhava che ke jagannAthe sthAlI mulAkanyAe ja mane ramAnI parIkSA karIne, ATalA prakaraNa pUratI ja pitAnI TIkA racI hoya. AnA samarthanamAM jagannAthanI ja eka prAstAvika noMdha ahIM ullekhanIya che : ...zapaH pravRtti samarthayamAnAnAM gurudveSadaSitamatInAM yadyapi puruSAyuSeNApi na zakyante gaNayitu pramAdAstathApi diGmAtragApi kAnapi kuzAgradhiSaNeSu nirUpayAmaH / (pR. 2) ...rApUnI pravRttinuM samarthana karanArA evA, ane gura(zrIkaSaNa zeSa)ne TheSa karavAthI dUSita thayelI mativALA(bhadoji dIkSita)nA pramAde che ke samagra puruSAyuSane kharacavAthI paNa gaNI zakavA zakya nathI; te paNa dizAmAtranuM sUcana karavA pUratuM temAMnA keTalAka dene ame kuzAgra buddhivALAone viSe--nI samakSa-rajU karIe chIe." AmAMthI evuM spaSTa sUcavAya che ke 5. jagannAthe samagra prauDhamaramAM upara te madinI' TIka nahI lakhI hoya. alabatta A "kucamardinI" je prakaraNa upara maLe che teTalI ja racAI haze ke hajI bIjA thoDAMka prakaraNo upara paNa racAI haze ? e viSe kazuM nizcita kahI zakAya ema nathI. 12 camardinI' TIkAnA AraMbhe paM, jagannAthe eka maMgalableika mUkaye che : lakSmIkAntapadAmmIja praNamya zreyasAM padam / - paNDitendro jagannAthaH syati garva gurU hAm / / athota-"kalyANenuM je dhAma che tevA lakSmIkAnta(viSNu)nA caraNakamaLane praNAma karIne paMDitendra jaganAtha (kRSNa)guru droha karanArAonA garvane anta ANe che." A maMgalakanA antima caraNa sthata garva muThuddAma ! mAM "DAntarmaLa dhAtunuM rat lakAra-vatamAnakALa -mAM "prathama puruSa ekavacananu sthati che evuM rUpa vaparAyuM che. eno artha che : mata krarma prAyati | sUna joti | AthI granthakartAne Azaya tarata ja spaSTa thaI jAya che ke gurune droha karanAra bhadoji dIkSitanA garvanuM khaMDana karavA mATe ja A granthanI racanA karavAmAM AvI che. A maMgalaka pachI jagannAthe pitAnA A granthanI prastAvanA karatAM kahyuM che ke-- ahIM akhila vidvAnonA mukuTamaNinA kiraNenI hAramALAthI jemanAM caraNakamaLa lAlita karAyAM che tevA, devagurunA gIrava paNa grAsa karI janArA sudaDha mahimA vaDe jemaNe sakaLa pRthivImaMDaLane suzobhita karyuM che tevA "zeSa" vaMzanA AbhUSaNa rUpa "zrIkRSNa

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103 nAmanA paMDitazrInI lAMbA samaya sudhI pUjelI pAdukAonA prasAdathI ja jemane zabdAnu zAsana jANavA maLyu che tevA keTalAka vaiyAkaraNA, ke jeo kalikAlanI AjJAmAM rahIne khelatA thayA che temaNe, temanA----zeSa kRSNa gurunA-svarge sIdhAvyA pachI temaNe (kRSNa) ullAsita karelA 'prakriyA prakAza' ne, te(prakriyAprakAza)nA AzayonA ajJAnamAMthI UbhA karelA doSo vaDe pote racelI '(prauDha)maneramA'mAM AkuLa vyAkuLa karI nAkhyo che-- arthAt heALI nAkhyo che. AvI A(prauDhamanAramA)ne prakriyAprakAzakAra( = zrIkRSNa zeSa)nA pautre, ke je badhAM ja zAstro rUpI mahAsamudranuM AloDana karanAra (meru) paryaMta jevA manavALA amArA guru vIrezvara `hitanA putra che temaNe duSita to karI ja kADhI che; tathApi amArI( = 5'tirAja jagannAthanI) buddhitI parIkSA karavA mATe pharI ekavAra amArA vaDe paNa tapAsavAmAM Ave che. A vistRta prastAvanAmAMthI nIcenA muddAe savizeSa dhyAna upara caDhe che : = 1. (prakriyAkaumudI' upara 'prakAza' TIkA lakhanArA) zrIkRSNa zeSa asAdhAraNa pAMDitya dharAvanArA hatA. 2. bhaTToji dIkSite temanA atevAsI banIne ja pANinIya zabdAnuzAsananu jJAna meLavyu hatuM. 3. zrIkRSNu zeSanA avasAna pachI, bhaTTorjiM dIkSite potAnI prauDhamateramA'mAM te 'prakriyAprakAza'nA ghaNA matAnu, Azaye! nahIM samajI zakavAne kAraNe, temAM doSo bhAvana karIne khaDana karyu che. A rIte temaNe gurudroha karyAM che. 4. AvI prauDhamAramA'nuM khaMDana / zrIkRSNa zeSanA pautra ane jagannAthanA guruzrI vIrezvara patinA putra, (ke jenuM nAma ajJAta che, temaNe) ka' ja che. 5. tathApi jagannAthe potAnI matinI parIkSA karavA mATe pharI ekavAra 'prauDhamAramA'nI nirIkSA zarU karI che. 5. bhaTToni dIkSite karelA gurudrohane anta lAvavA mATe ja A kucaddinI'nI racanA karavAmAM AvI che. paNa temAM bhaTToji dIkSite jagannAthanu svaicchAdi zabdathI apamAna karyAnA kyAMya nirdeza maLatA nathI. 8. iha khalu kecinnikhila vidvanmukuTamaNimayUkhamAlA lAlitacaraNakamalAnAM gIrvANagurUgauravagrAsamAMsala mahimamaNDitAkhaNDa mahImaNDalAnAM zeSA vaMzAvasAna zrIkRSNAkhyapaNDitAnAM cirAyAciMtayoH pAdukayoH pramAdAdAsAditazabdAnuzAsanAsteSu ca pArezvaraM pada prayAteSu kalikAla vazaMvadabhavantastatra bhavadmilllAsita' prakriyA prakAzamAzayAna cacodhanibandhanaidUSaNaiH svayaM nirmitAyAM manoramAyAm AkulyakArSuH, sA ca prakriyAprakAzakRtAM pautrairakhilazAstra mahArNavamanthA nandAyamAnamAnasAnAm asmadgurUcIrezvarapa NDatAnAM tanayaidUSita ani samatiparIkSArtha punarasmAbhirapi nirIkSyate // ( prauDhamanoramA kucamarddinI TIkA - pR. 1 )

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104 1.3. azA (1.1 bhAM) raNAyutebha bhagannAthanA bhate lahoni hI damanAramAM mAM je doSo karyAM che tene AkhA AyuSya daramyAna zodhyA karIe ane yetoya pAra gAve zobha nathI. tathApi jagannAthe iti dika-nyAye ko DeTasA dhI batAvyA che tenI saMkhyA lagabhaga paccIsa jeTalI thavA naya che. jagannAthe je to ke vAtiko) uparanI 'prauDhamanAramA'nA matAnI samIkSA karI, tenuM khaMDana karyu paccIsa sutro nIce mujaba che :~~ 1. 3. hRdayam / pA. sU. 1 - 3 - 3 2. upadedo'janunAsika it / 1-3-2 kAlo'jjhasvadIrghaplutaH / 1-2-27 tapAdita udAttamasvam / 1-2-32 avarNayomithaH sAvarNyam vAcyam / ( vArtikam) 5. aNuditsavarNasya cApratyayaH / 1169 taparastatkAlasya / 1-1-70 4. 9. svaM rUpaM zabdasyAzabdasaMjJA / 1-1-68 mico'ntyAtparaH / 1 - 1 - 47 10 tasminniti nirdiSTe pUrvasya / 1-1-66 11. aneka zitsarvasya / 1-1-55 12. iko yaci / 6 - 1-77 13. na padAntadvirvacanavareyalopa0 / 1-1-58 14. etyedhatyU su / 6-1-89 15. svAdariNoH / ( vArttikrama ) 16. prAdRhodoSaiSyeSu / ( vArtikam ) 17. upargAdati dhAtau / 6 . 1 - 91 18. nipAta ekAjanAG / 1-1-13 19. IdUtau ca saptamyarthe / 1 -1 - 19 20. sambuddhau zAkalyasyetAvanArSe / 11-16 21 sto: cunAH zcuH / 8 -4 - 40 22. TATuH / 8 -4 - 41 23. zi tuk / 8-3-31 24. mo hasvAdaciGamu nityam / 8-3-32 25 zarpare visarjanIyaH / 8-3-35 1.4 jagannAthanI A 'prauDhamanAramAkucamaddinI'TIkAmAMthI keTalAka sandarbhamAM evu paNa vAMcavA maLe che ke jema bhaTToji dIkSitanI prauDhamaneramA'mAM amuka matA dveSayukta che tema bhaTTori dIkSitanA zabdakaustubha'mAM rajU thayelA amuka matA paNa bhUlabharelA che. jemake, temaNe 'proDhamanAramAkucamaddinI'mAM keTalAMka sthaLe lakhyuM che ke

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105. {...prADhayaainiA parva nIti nirja rUti yautumana nirNama ! saT | (g. 11) 2. etena chando'nuvatyabhAvAnnAsya chandoviSayatvamiti kaustubhoktamazuddhameva / / (pR. 23) AthI jagannAtha bhadoji dIkSitane "zabdakaustubha'nuM paNa khaMDana karate eka grantha ramyo hoya ema jaNAya che. temaNe A prauDhamane ramAkucamadinI" TIkAmAM ja lakhyuM che ke-- (8) ame vArtham - pravuSTi rIta tumavAnavasare rUkavavAyiNAma: | (g. 2) (2) ittha cotsUtragata gaustubhagranthaH sarve'pya saMgata iti dhyeyam / adhikaM kaustubharavaNDa nAvavaseyam || (g. 21) A sandarbho evuM sUcave che ke 5. jagannAthe bhaTToji dIkSita jevA gurudrohInuM gakhaMDana karavA temanA racelA prauDha manoramA ane 'zabdakatubha' jevA granthone pahelAM khUba sUkSmatAthI abhyAsa karI lIdhuM che, ane eka ArUDha vaiyAkaraNa jeTalI ja sajajatA. keLavIne pachI, pitAnA zImaramAkucamadinI" ke "zabdakaustubhakhaMDana" (phe "zabdakaustubhazANeja') jevA TIkAgranthanI racanA karI che. jagannAthe racelA vyAkaraNaviSayaka A be granthamAMthI durbhAgye "zabdakaustubhakhaDana" grantha Aje upalabdha thatuM nathI. 1.5 prauDhamane ramAkucamadina zISaka : agAu (0.5mAM) ApaNe joyuM che ke jagannAthe bhadoji dIkSitanI prauDhamane ramAnuM khaMDana karavA mATe je TIkA grantha e, tenI pAchaLa be preraka paribaLo hoI zake : jemake, eka te bhadoji dIkSite karele gurudroha ane bIju jagannAthanuM "ple" evA zabdathI karavAmAM AveluM apamAna.' paraMtu A be preraka paribaLe uparAMta, eka trIjo preraka sandarbha paNa amane hAtha, lAge che, je ahIM ullekhanIya che : cakrapANidatte pitAnA prauDhaneramAM khaMDana graMthanuM maMgalAcaraNa karatI vakhate lakhyuM che ke virodhinAM tirobhAvabhanyo yadbhAratIbharaH / / vaTezvaraM guru zeSavaMzottama bhajAmi tam // 1 // dArita - ripu * vakSoja saccakrapANinarahari natvA / vitra rAvataogne tanate || virodhIonA tiraskArathI vadhI paDelA evA, vANInA bhAravALA huM (cakrapANi) zevavaMzanA AbhUSaNa rUpa gura vaTezvara ( = vIrezvara ?) ne bhaja chuM. jemaNe zatruonI chAtIne cIrI kADhI che evA naraharine praNAma karIne A cakrapANi vidvAnonI maMDalIne gamI jAya evA pArakAonA matanA khaMDanane vistAre che." - A kSetramAM prauDhamaneramA khaMDana"nA kartA cakrapANie nRsiMhanuM rUpa lenAra viSNune mATe - vAritariyvallojham -evuM je vizeSaNa vAparyuM che temAM zatruonI chAtInuM utpAdana vidAraNa karavAnI vAta ullekhAI che. kadAca AmAMthI sUcana laIne paMDitarAja jagannAthe jyAre pite prauDhamanoramAnuM khaMDana karatI TIkA racI tyAre tenuM zIrSaka aneramAcamadinI" ApavAnuM sUjhayuM hoya to navAI nahIM. 14

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106 2. pA. sU. 6-1-7*7 sUtrokta vAkezanA pravRttiniyAmaka bAbate vivAda : agAu (1.3mAM) noMdhyuM che tema jagannAthe prauDhamanorama'mAMthI paccIseka sUtra laIne tenI upara camardinI' TIkA prastuta karI che. temAMthI ApaNe TUMkAM vaLa | 6-1-77 sUtra uparanA prauDhamane ramAkAra bhadoji dIkSitanA vidhAnono parihAra karatA 5. jagannAthane zAstrArtha udAharaNa rUpe tapAsIzuM: 2.1 prakriyAkaumudI'mAM rAmacandrAcAryanI rajUAta pANininI "aSTAdhyAyInAM sUtrone AdhAre prakriyAgrantha racavAnI zarUAta thaI temAM rAmacandrAcAryane prayAsa atyaMta neMdhapAtra pUravAra thayuM che; (kemake kAlAntare emAMthI ja vipula preraNA meLavIne bhakoji dIkSite vaiyAkaraNasiddhAntakaumudI'nI racanA karI che). rAmacandrAcArye "prakriyAkImudI'mAM AraMbhe mahedhara mUkyAM pachI paheluM "saMjJA prakaraNa" rajU karyuM che, ane tenI tarata ja pAchaLa "prar sadhi prakaraNu'nI zarUAta karI che. ahIM suvuvAkya: evA udAharaNanI siddhi karavA mATe nIcenA krame sUtro rajU karyA che : (2) rU jamni. 6 - 2* 77 (vaumurI vRtti)-jA sthAne sthAtti saMhitAvA viSaye | (2) vAvyAnurA: samAnAm | ra - 0 (pra. kau. vRttiH)-sameSTreziSu samAnAM vidhAna yathAkrama' syAt / / sudhyU upAsya iti sthite(rU) anani = ! 8- 4 - 47. (. . vRtti) bara: varasya yogavi vare Tu stara || vagere. suSiA kanH (viSNu) e padone tRtIyA tapuruSa samAsa karIe to suthIDavA nI sandhi karavAno prasaMge prApta thAya che. A sthitimAM, upara joyuM te mujaba rAmacandrAcArya temanI praSiAkaumudI'mAM sauthI prathama rU vaLaf : 6 - 2 - 77 sUtrane upasthita karIne, rannA sthAnamAM gaLApherAnuM vidhAna kare che. prakRti udAharaNamAM raM varNa tarIke ne huM che. enA sthAnamAM cAnuM pratyAhAranA cAra varSe Adeza tarIke pravRta thavA Ave che ema joIne temaNe yathAlaMkAnanurA: samAnAm -3-10 | sUtrane upasthita karyuM che. A sUtra jaNAve che ke-"uddezya ane anudeza (arthAta vidhAna=Adeza)nI saMkhyA eka samAna hoya te tyAM vidhAnanI=AdezanI pravRtti yathAkrame=anukrame karavI." A sUtranI AvI sUcanA maLatA prakriyAkaumudIkAra kahe che ke sudhInA phaeNnA sthAnamAM ya pratyAhArano pahele 6 varNa ja Adeza tarIke pravRta thaze. pariNAme su-32ra | evuM banI jaze. - Ama prakriyAkaumudIkAre "mar paramAM rahetAM sthAnibhUta jUnA sthAne La AdezanI pravRtti karavA mATe 1-3-10 sukta yathAsaMkhyanyAyane niyAmaka darzAvyuM che eTaluM noMdhIne aTakIzuM.

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107 22 zrIkRSNe roSe 'prakAza' TIkAmAM rajU kareluM vivaraNa : sudhI+rAsya | e sthitimAM ddo yavi ! 6-6--77 thI maLAvezanuM vidhAna thayA pachI, maiMnA sthAnamAM caLAvezanI pravRtti karavA mATe, rAmacandrAcAyethA thamanuverA samAnAm |r - rU - 6 0. sUtrane puraskAyu che. e viSe carcA karatAM zrIkRSNa zeSe potAnI 'prakriyAkaumudIprakAza' TIkAmAM nIce mujabanI rajUAta karI cheH za kA (1) : ahI'sthAnaDantatamaH / ?-6-60 e sUtrathI ja (vRnA sthAnamAM ISTa caLAvezanI) siddhi thaI zakavAnI hatI. jemake, sthAnibhUta tAlavya OM kAranA sthAne sthAnasAmya dharAvato tAlavya yu kAra Adeza rUpe pravRtta thaze; auya 3 kAranA sthAnamAM tevA ja eTale ke auTa TU kAra, mUnya 5 kAranA sthAnamAM mUnya phra ane danya haiM kAranA sthAnamAM evA ja sthAnasAmya dharAvatA hU kAra Adeza rUpe pravRtta thaI jaze. te pachI, e kAya karavA A vadhAsaMrakamanuaA samAnAm 11 - rU - 60 sUtrane zA mATe prakriyAkaumudIkAre AgaLa dharyu che ?!deg samAdhAna :- A zakA sAcI che. paNa tarasthamiva tAntantAmaH / rU - 4 - 6 0 jevAM sthAnyAdezanuM vidhAna karanArAM sUtrAmAM, (ke jemAM r Adi pratyayanA sthAnamAM sAma vagere Adeza kahyA che temAM) sthAnakRtAdi sAmya maLavA saMbhava nahIM. hAvAthI, tevAM sthaLAne mATe A yathAsaMzcamanuverA samAnAm / 6 * k - 20 sUtrane puraskAyuM che. vaLI, ahIM ko yavi / 6 * 6 - 77 sUtramAM paNa A (paribhASA) mUtranA anavaruddha viSaya hAvAthI, ane A satrathI (sthAnyA dezanA niSNuya karavA rUpI) kArya saraLa banI rahetuM hAvAthI AcArya arthAt rAmacandrAcAye te(1 - 3 - 10)ne ahI paNa rajU karyu che. 11 za'phA (2) : sudhI + pAmya_jevA udAharaNamAM to yavi 56 - 2 - 77 nI pravRtti karavA mATe jo yathAzramamudde samAram | z~ - huM sUtranI madada levAnuM vicAraze te paNu ahI' yathAsa`khyatve maLavAnu' nathI. kAraNa ke (maTita sarjAya cApraNyaya: { 6 - 6 - 60 sUtrokta vyavasthAnusAra) savaM varNAnuM paNa grahaNa karavAnu` hovAthI 1. prakriyAaumuddI (rAmaRdrAcAryatraLIyA), mA-6, zrIcicitacA 'vAza thayA saMvalitA, sauM. zrImuralIdhara mizraH, sarasvatIbhavana granthamAlA - 111, prakA. sampUrNAnanda saMskRta vizvavidyAya, vArasI, 1977 A.D. tA tA * 10. nanvatra 'sthAne'ntaratama' (1950) ityeva siddham / tathA hiM sthAnasAmyAdikArasya yakAraH / ukArasyoSThyasya tAdaza eva vaH ! RkArasya mUrdhanyasya tAdaza evaM raH / lRkArasya dantasya tAdRza evaM laH, tatkimarthamidam || ( prakriyAkaumudI prakAza TIkA rR. 76) 11. satyam / 'tasthasya miyAM tAntantAmaH' (34101 ) ityAdAvAntaryAsambhavAt tadarthamidamAravam / evaJcehrApya-pratihataviSayatvAt saukaryavaMzAcyAcAryai rupanyastam || ( prakriyA kaumudI praznArA TIkAkarlR * 7' - 76)

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108 pratyAhArathI kula 66 varNo (sthAnibhUta vargo tarIke) levAnA che, ane cAlu pratyAhAra kula cha vargo (AdezabhUta vargo tarIke) levAnA che. 12 Ama sthAnibhUta varNanI ane A bUta varNonI saMkhyA eka sarakhI nahIM hovAthI temanI vaccenA sthAnyAdeza bhAva yathAsaMkhyatve = AnukramitA nahIM gaThavI zakAya.13 samAdhAna : upayukta bIjI zaMkA paNa nirmULa karI zakAya ema che. kAraNa ke zabdamUlaka sAmyanI meLavaNI karavAne mAga svIkArIe te ahIM koI doSa Avaze nahIM "zabdasAmya ane ekanI sAthe ekane ega karavo" evA pakSanuM AyaNuM karavuM che kaiyaTe paNa kahyuM che.14 ane AvuM mAnavAthI ja cAlI sUTyuTa | 3 - 2 - 33 sUtra vikaraNe pratyenI ISTa goThavaNI karI zakAya che. (jema ke, hRvALA lakara paramAM raheta - dhAtune # pratyaya, ane lakara paramAM rahetAM, dhAtune tAt pratyaya lAge che. ahIM sUvA lakAra sUt ane sU - ema kula be che. paNa zabdasAmyane dhyAnamAM laIne, pANini kula traNa lakA paramAM rahetAM, be pratya kahyA che.) e ja pramANe, gharaEvA baDhatu ratha zuH7aHT: 1 rU'- 4 - 82 sUtramAM ane proDa vAvaH * * 78 sutra anukrame parapada' evA saMjJAzabdathI fsaMtarasUri, } } 8 * 78 sUtrokta tig vage nava pratya; ane jIgna evA saMjJAzabdathI akSarasamAnA (mo. | maujU) sUtro g, , che ma varNonI je pratIti thAya che; ane te te [ = tilsa. (2 - 4 - 78 gojhu -gI2] sutromAM AvelA kamanuM ja AzrayaNa thAya che. Ama (parasma ke pra evA) saMjJAzabdothI cekasa varNonI ja anukrame upasthita thAya che."1 5 A carcA dvArA prakriyAkaumudI prakAzakAra zrIkRSNa zeSe paNa ko caLavi. 6 - 2 - sUtrokta sthAnyAdezamAM zabdasAmya mUlaka rU% saMjJAvAca 3, 3, 4, su, evA ca 12. nA 18 savarNa bheda + 3nA 18 savarNabhedo +76nA 18 savarNa bhede -tRnA 1 savarNa bheda = ema kula 66 varNa. tathA repha sivAyanA , 3, ane nA sAnunAsi ane niranunAsika bhedo 2+ 2 + 2 ane 1 niranunAsika repha = 7 vaNe. 13, atha paThyamAne'pyasmin yathAsaMkhyamaMtra na labhyaM savarNagrahaNAt SaTSaSThirikaH, yaNa sapte vaiSamyAditi cenna / (prakriyA kaumudI prakAza TIkA, pR. 76) 14. naitadasti / saMkhyAtAnudezenApyetatsiddham iti / 1-1-49 ityatra bhASyam / / atra pradIpa .. --"pratyAhArasAThe zamataH sAmpamastIti bhAvaH // -yAkaraNamahAbhASyam bhAga-1 pR. 266 prakA. motIlAla banArasIdAsa, dillI, 1967 15. zabdataH sAmyasya sattvAbhyupagamAnna doSaH / zabdasAmyam ekayogazcatyeSa pakSa Azrayitavya isa kaiyaTokteH / ata eva 'tyatAsI laluToH (3 - 1 . 33) ityatrApISTasiddhiH / parasmaipadAna gAthA, 'oDakavAyAvata', (6 - 2 * 78) IMDhADhau tivAra sUtre kSaraHEAnA 6 tivAdaya ecazca krameNa pratItA iti tadgata eva krama AzrIyate saMjJAzabdena taadshaanaameve| hite ! (prakriyA mujawA TA, 9 76.)

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109 sthAnibhUta vargo; ane traNa saMjJAvAcca AdezabhUta - 6 phu 2 - evA cAra ja upasthita thaze; ane temAM yathAsaMkhya-nyAyathI ja sthAnyAdezabhAva nakkI karavAnuM raheze ema kahIne prakriyAkaumudImAMnA rAmacandrAcAryokta kamanuM ja anumodana karyuM che. 23 bhoji dIkSitanuM matAntara ane prakiyA prakAzanuM khaMDana prakriyA kaumudI'mAMthI ja preraNA laIne kAlAntaramAM jyAre bhadoji dIkSite vaiyAkaraNa: siddhAntakaumudI'nI racanA karI tyAre temaNe sudhI+s / nI sthitimAM vRkSo vA | 6-2-77 sUtrokta cArekane pravRtta karavA mATe lakhyuM ke nata mAnata, suMdara kA: 16 arthAta sudhI +gvAhya | e sthitimAM, tAlavya nA sthAnamAM, sthAnakata sAmyane AdhAre vaLa = nyU r varNomAMthI tAlavya | kAra ja Adeza rUpe pravRtta karIzuM. A rIte bhadoji dIkSite prakriyAkImudI'thI judA paDIne dudha +-3 mAM zo vAri | -6-77 sUtranI pravRtti karavA mATe vAraMvananurezaH samAnAr ! - 2 - sUtrane badale vaneDarara : - sUtranI madada levI ema jAhera karyuM. have, bhadoji dIkSite vaiyAkaraNasiddhAntakaumudI upara pite "praDha manoramA' TIkAnI racanA hAtha dharI tyAre, prakRti saMdarbhamAM vaLAne pravRtta karavA mATe sthAnakRta sAdRzyanI ja madada kema levI; ane yathAsaMnyAyane kAme kema na lagADe enI carcA hAtha dharI che. jemake, temaNe "prauDhamaramA'mAM kahyuM che ke - DhIkaa 7 | -60pa sUtramAMthI nIkaLatA jJApakane AdhAre, ane svAdiH | 8-2-44 satramAM karelA nirdezane AdhAre evuM sUcavAya che ke ha vAri | i--77 jevAM sUtramAM je , yuga, anna jevA pratyAhAranuM grahaNa karyuM che temAM vAccavAmAM nirUDhA lakSaNuM mAnavAnI che. (arthAta jema "dvirepha' padathI "bhramara' zabdane baMdha thAya che; ane pachI "bhramara' zabdathI ali = bhamarA evA jaMtune bodha thAya che tema zuM che ! 6-2-77 sUtrathI a3r ! Adi mAhezvara sUtraNya phu vaNene bodha thAya che, ane te pachI yuvA pratyAhArastha , , ane evA cAra vaNethI vAri jAti jemAM rahelI che tevA 18 prakAranA (savarNa) kArane baMdha thAya che. AthI karIne 6 ---77 sUtrastha rU pratyAhArathI 66 savarNa vaNenuM grahaNa karavAnuM che, e ja rIte vadhU zabdathI = pratyAhArathI sAta savarNa varNone bodha karavAno che. A daSTie, ahI' sthAnibhUta 66 34 varNa ane AdezabhUta sAta vagha7 varNomAM yathAsaMkhya nyAyathI (= 1-2-10 sUrathI) sthAnyAdezabhAvanI goThavaNI thaI zakaze nahIM. AthI ja (ame = bhadoji dIkSite "vaiyAkaraNa siddhAntakaumudI'mAM kahyuM che ke, sthAne ttatama | 2-2-10 sUtrathI ja ISTasiddhi karavI. 26. juo : vaiyAvaraNavidvAntaugvI, pR. 22 (laMvA. vAsudeva vAzI, nirbhayatAra , mutha, 2626) 27. prakRta sUtramAM nirUDhAlakSaNa kevI rIte siddha thAya che e samajAvatAM "vibhA TIkAmAM lakhyuM che ke-Ava ghoSaH sUratra ghaNA havAlonA DhaphArita phu tu padAntagaprayoge'pi sarvAsAM vyaktInAmupasthitiH / idameva nirUDhatvam // prauDhamanoramA-pR. 61.

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110 eTale ke sthAnakRta sAdazyanI dRSTie ja sudhI nA nA sthAnamAM tAlavya nyU kArane A rUpe pravRtta karavA.18 Ama bhaTTAji dakSite sudhI + kAsya | mAM vaLAdezanI pravRtti karavA mATe sthAna sadasyane niyAmaka jAhera karyuM, ane emanA pUrva sariee, arthAt emanA ja parama rAmacandrAcArya prakriyAkImudI'mAM ane emanA sAkSAt guru zrIkRSNe kRSa 'prakriyA prakAza' prakRta udAharaNamAM kahelI yathAsaMkhyanyAyanI pravRttine parihAra karI dIdhA. 2.4 5., jagannAthe kareluM. prauDhamanoramA'nu' kha"Dana ; Ama phaLo thani | 6-1-77 sUtrokta yaLAvezanI pravRtti karatI vakhate-(F) (ki kaumudIkAra ane temanA TIkAkAra mujaba) cArdaththamanuvera samAnAm / 1-3-10 sUtro cArasayanyAyanI madada levA; athavA (la) (bhaTToji dIkSitanA kahevA mujaba) sthAnentaratama: --1-sUtranI madada levI-evA e vibhinna matA upasthita thayA. jyAre '. jaganna gurudrAnI bhaTTaoNnTi dIkSitanA prathAnuM AleAkana karIne enA deSonI parIkSA karavAnI - karI tyAre uparyukta muddA paratve paNa emanu dhyAna gayu. ane temaNe e viSe potA 'proTamanAramAdhyamadvitI' TIkAmAM lakhyuM ke-- "jjo yAM | 6-1-77 sUtrokta rU zabdathI 66 sava varSAM levAnA che, a rASTrathI sAta savarNa varNI levAnA che. tathA e saMjogAmAM yathAsakhyanyAye sthAnyA bhavanI vyavasthA karavAnI nathI," evuM je (prauDhamaneramA'mAM bhaTToji dIkSite) kahyuM che ucita nathI.19 ahI', jagannAthe pAMca-cha kAraNeA ApIne bhaTToni dIkSitanI vAta svIkA rokAya ema nathI ema jAhera karyu che. jema ke-- (1) bhaTToji dIkSitanuM kahevu. jo svIkArIe teA thAnAntatamaH | 1-1-60 su uparanA bhASya grantha DahoLAI javAnI paristhiti UbhI thAya che. jema ke, tyAM kahyu che kesthAne'sAtama | pA. sU. 6 - z-10 ----timuTADhAma 'iko yaNava' dadhyatra madhyatra / tAlusthAnasya tAlu sthAnaH oSTasthAnasya oSTasthA yathA syAditi // -sti / saMkhyAtAnudezenApyetatsiddham // 10 18. iko gaci / 6 - 177 pratyAhAra grahaNeSu tadvAcyavAcye nirUDhA lakSaNA, dIrghAjjasi ({ - 6 - 2 06) kRti jJAvAva 'ci' (8 - - 44) ti nirdezAztra / samAve paTAnta, yAnvena sakhta !...mato nAsti..cathAsaMNyam ||...tasmAdi 'sthAne'ntrtmH / 1-1-50 iti sUtreNaiveSTasiddhirityabhipretyAha-sthAnata AntaryAditi / (prauDhamanoramA, saMpA. sadAziva zAstrI jozI, caukhambA saMskRta sIriMja Aphisa, banArasa: 2224, 6. 1-66) 19. "iko yaNaci" (6 177) / yattu ikzabdena SaTSaSTirva gRhyante yazabdena sapteti nAnti mathAsaMmUkate, tanna | (auDhamanorama, ziSTa yunartinI pR. (4) 20. vyAkaraNa mahAbhASyam (pradIpodyotasahitam ) bhAga-1, pR. 266 prakA. motIlAla banArasIdAsa, viI, o 62 7.

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111 ahIM svayaM bhAgyakAre dha-- aa | jevAM udAharaNamAM rU vaLatti | da - 6 - 77 sUtrokta thaLAnerAnI pravRttimAM yathAsa"khya nyAyathI paNa kAma cAlI zakaze, (athati AvAM udAharaNamAM thADattAnamaH | 2 - 2 - 6 0 (tranI jarUra nathI,' ema kahyuM che. have je bhaTToji dIkSitanI vAta svIkArIe te upayukta bhASyacarcA visaMgata thaI jaze. 21 (2) ema paNa kahI zakAya ema nathI ke " zabdathI bedhya evI je , 3 vagere cAra saMjJAo ane tenAthI bomba evA 66 savarNa vaNene (temanA sthAnamAM) anukrame ya zabdathI bodhya evI jU - 2 ane evI cAra saMjJAo, ane tenAthI bodhyA evA sAta savarNa vaNe (Adeza rUpe) thAya che evuM kahenAra bhASyagraMtha che. kAraNa ke evuM kaheze te paNa prakRtasUtramAM (6 - 2 * 77mAM) vathAsaMghanA : umAnIm | { - - 2 - sUtranI pravRtti nA karavI" evuM kahenArI tamArI( = bhaTToji dIkSitanI) " ri-1thAsaMca" -vALI ukti te bhASyaviruddha ja banI rahevAnI che. emAM kaze phera paDavAne nathI. (3) vaLI, tamArA(bhaDhoji dIkSitanA) kahevA mujaba je ja vagere pratyAhAramAM tadvAcavAcane viSe lakSaNa karavAmAM Avaze te nakArathI jema tenA 18 savarNabhedane paNa baMdha thaze, tema (kavaLa : mitha: sArtham vAn ! e vAstika anusAra) #ka kArathI 4 kArane paNa bodha thaze, ane pachI sthAnibhUta chuM kAranA sthAne Adeza rUpe rephanI prasiddhi thaze--te e rIte paNa tamArA kahelA arthamAM ( = vivaraNamAM) dUSaNa AvIne UbhuM ja raheze. 23 (4) pahelI dRSTie joIne ja, upayukta bhASyasaMdabha pUrvapakSInI ukti che ema kahevuM paNa tamAre mATe ( = bhadoji dIkSitane mATe yogya nathI. kAraNa ke jyAre bhASyavivaraNanI keIka rIte saMgati karI zakAtI hoya e sthitimAM prathama dRSTie ja' (A bhASyakti pUrvapakSInI che) evI (AkSepAtmaka) vANI maharSinA vacanane viSenne mATe -vAparavI te atyaMta asaMgata che. (prastuta saMdarbhamAM yathAsaMnyAyane puraskAranArA) bhAgyavivaraNanI sagati ahIM kevI rIte karI zakAze ene samajAvatAM 5. jaganAtha umere che ke---"huM zabdathI bedhya ya vagere jAticatuSTayathI yukta evA sthAnionA sthAnamAM anukrame yaLa zabdathI bedhya yuvAdi naticatuSTayathI vyApta evA vaNe Adeza rUpe pravRtta thAya che." - ema jAtigata saMkhyAne 26. 'thAne tama' (- - 60) ta sUtranA mAthathabhUsyAkuchImAvAtA tathA tatra' " fmuharAma ? to vaLa (6 - 77) rUzvatra, saMthAtAnonA vetana ulaTuM - miti // prauDhamanoramAH pariziSTe kucamardinI, pR. 14. 22. na cekazabdabodhyasaMjJAcatuSTayabodhyAnAM krameNa yazabdabodhyasaMjJAcatuSTayabodhyA bhavantItyevaMparI bhASyagrantha iti vAcyam / evamapi prakRlasUtre yathAsaMkhyaparibhASApravRttinigasaparAyA 'nAsti yatha saMyama' iti bhavadustemaSyaviruddhatAyA aparihAgat // tatraiva pR. 14. 23. RkArabodhyasya lakAraspa rephaprasaklyA prAguktasyArthasya duSTatvAcca ||-ttraiv pR. 14.

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112. laIne yathAsaMkhya nyAyane pravRtta kare evuM bhASyakArane abhipreta che !24 (AthI bhASakAranA mate paNa prakRti saMdarbhamAM ramADatA ? * - othI kAma levAnI jarUra nathI.) (5) upayukata dRSTie bhAvyavivaraNane samajyA pachI tame = bhadoji dIkSite kahelI nirUDhA lakSaNuM paNa mAnavAnI jarUra raheze nahIM, ane e rIte parama lAghave siddha thaI raheze. e paNa eka moTe phAyade ja che !25 (6) vaLI, bhAkta vyavasthAne ( = yathAsaMkhya nyAyane upayukta rIte je samajIzuM to magg0 | ? - - 61 sUtra uparanuM * "vargoDajI prAmamiAdhyam : kRtighaLAt // [ = savarNa varNanuM grahaNa thAya che ema jAhera karatI vakhate e grahaNa karavAnI jarUra nathI. kemake tyAM te AkRtinuM = jAtinuM ( = kArathI arva jAtinuM) grahaNa thatuM hovAthI ja iSTa siddhi thaI raheze.] evuM vAtika paNa anugrahIta thaze. ane e rIte bhASyagranthanI pUrvAparanI athacachAyA sAthe prastuta arthaghaTanano anvaye paNa paripuSTa thaze. 6 Ama methAsaMkhya nyAyanI jAtipakSamAM vyavasthA jANavI. paMDitarAja jagannAtha kahe che ke vyaktipakSamAM paNa zakyatA vacchedaka ( kAra 'zakya che, temAM rahela phula zakyatA vacchedaka kahevAze, tenI saMkhyAne AgaLa karIne tyAM (paNa) yathAsaMkhyanyAyanI pravRtti avyAhata = nibaMdha rIte karI levI. (arthAt kyAM cAra pharava, rUa ki zakayatA vacachedake che, temanA sthAnanAM anukrame vyaktizaH eka eka zakayatAvachedaka caravAri viziSTa AdezanI pravRtti karI levI.) ane ahIM nirUDha lakSaNa vagerenI pravRti karavI-(eTale ke ru = 2, 3, 7, thI vAcya je rUal cAra zakatAvAda, ane te cAra zakatAva chedakathI vAcya evA je 18 savarNabheda-ema niraDha lakSaNathI prApta evo artha le) to jarUrI ja banI raheze.27 ahI-()pha pratyAhArAntargata sthAnibhUta cAra rUvArvinA sthAnamAM vadhU pratyAhArAntagata cAra vATi rUpa AdezanuM saMkhyA sAmya AgaLa dharIne, tathA (a) thaDatAnama: ? * { - 50nI apekSAe thAsaMghanuM anA : samAnAm | 6 - 2- 20 satra parasUtra 24. nApyApAtata evAvaM pUrvapakSagato bhASyagrantha iti yukta vaktuma , zakyakriyAyAM ganAvAgatata iti gira maharSi vacane'tyantamamaGgataH // gatizcettha izabdabodhyetvAdi jAticatuSTayAvacchinAnAM krameNa yaNazabdabodhyayatvAdijAticatuSTayAvacchinnA bhAjyante: iti jAtisaMkhyAmAdAya saMkhyatAnudezo bhASyakRtAmabhipretaH / tatraiva - pR. 15) 25. nirUDhalakSaNApyevaM sati bhavaduktA nAGgIti yati para lAghavam / (tatraiva, pR. 15) 26, "taDakAmarimALakhAkRtihaLAta" ni bAjuti." (2 - 2 - 62) sutrataM vAI.. kamapyanugRhIta' bhavatIti granthacchAyAnvayaparipuSTA bhavati / eva jAti pakSe vyavasthA / (targava, pR. 2) 27. vyaktipakSe'pi zakyatAvacchedakasaMkhyAmAdAya yathAsaMkhyapavRttiravyAhatA / nirUDhalakSaNAdikaM tu na vAryate | (taseva, pR. 15).

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113 hovAthI te 2-2-10ne bAdha karI deze-e be daSTie vicArIe te prakRti udAharaNamAM, te (pareDaratamaH - 1, 2) paribhASAsatrathI vyavasthA thaI zakatI hovA chatAMya, 2-0 sutrokta yathAsaMnyAyane pravRtta thate kaI rIte rekI zakAze nahIM.28 AthI sudhI -- rAjaa | mAM rU 6-- 77 nI pravRtti karavA mATe yathAsaMhAmanAda samAnAnuM | 6 3 - 20 sUtranI ja madada levI ema prAcIna prakriyA kahenArA = prakriyAkaumudIkAra rAmacandrAcAryane; ane temanA vyAkhyAtA = prakriyA prakAzakAra zrIkRSNa zeSane kahevA Azaya hato ema samajavuM joIe. 29 sudhI+kavA nI prakriyA bAbate ja vizeSa carcA karatAM karatAM paMDitarAja jagannAthe ema paNa kahyuM che ke temanuM mAdhyagrantha phUva gughoDo ramaNIya vaI (brauDhanorama - hiMnI, g. 7) arthAt "bhANagranthanA jevo ja zrIkRSNa zeSa gurune prakriyAprakAza" nAmaka TIkAgrantha paNa ramaNIya ja che." A rIte paMDitarAja jagannAthe sthAlIpulAkanyA bhaTTIji dIkSitanI prauDhamanoramanA amuka matanuM sayuktika ane vistarathI khaMDana karyuM che. 3. upasaMhAra : bhadojei dIkSita praDha manoramA' lakhIne gurudroha karyo che ane athavA pitAne bhadoji dIkSite "zle' kahela che-enA kaMdhAvezamAM paMDitarAja jagannAtha bhale "prauDhamaramA'nuM khaMDana karavA udyata thayA hoya, tathApi e kahevuM joIe ke A be vyakitatva vaccenA saMgharSathI aMte te vyAkaraNazAstrane ja lAbha thaye che. vaLI, paMDitarAja jaganAthe bhadoji dIkSita taraphane pitAne krodha kevaLa "prITamanoramAkucamadinI" evA zIrSaka pUratuM ja sImita rAkhe che. paNa jyAre teo "prauDhamanoramA'nI amuka amuka uktione laIne enI prAmANikatA viSe carcA hAtha dhare che, tyAre teo kaTutA ke asabhyatA bharI bhASA pharIvAra kyAMka vAparatA nathI. 28. evamapi sthAnigate vAdicatuSTayasyAdezagatayatvAdijAticatuSTayasaMkhyAsAmyamAdAya paratvAdantarata maparibhASAbAdhena pravartamAnAyA 'yathAsaMkhyam' iti paribhASAyAH prakRte, tayA (1 . 150) gatArthatve'pi duSparihAratvAt // (tatraiva, pR. 15) 29. ayameva 'iko yaNaci' ityatra 'sthAsaMkhyam' iti paribhASAyAH pravRttimAcakSANAnAM prAcIna prakriyANatAM thAkatuLa rAjaya: (tamaiva, p. 26)

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moDherA ane jene ' pro. 2. nA. mahetA, Do. ke. vI. zeTha, maNilAla mistrI prAstAvika : uttara gujarAtanA cANasmA tAlukAnuM Azare 7,000 nI vastI dharAvatuM moDherA eka mahattvanuM sthAna che. gujarAtane AMtararASTrIya khyAti apAvanAra bAramI sadInA kalikAla savana AcArya hemacaMdra ane vIsamI sadInA ahiMsAne rAjakIya kSetre mahAna ane saphaLa prayoga karanAra mahAtmA gAMdhI e bane moTerAnI maDha jJAtinA mahApuruSo moDherAnI lAMbI paraMparA sAcave che. sAmAnya rIte te bakulArkanAM sUryamaMdirathI suprasiddha moDherAmAM ziva, gaNeza, zakti AdinAM sthAnakenI sAthe ahIMnI jaina paraMparA sAcavatuM paraMtu navuM taiyAra thayeluM ciMtAmaNi pAzvanAthanuM derAsara astitva dharAve che. A derAsaranA zilAlekha paikI jIrNoddhAra sacaka zilAlekhamAM moTerAmAM siddhasenasUrinA ziSya bappabhaTTa ahI' dIkSA ane AcAryapada prApta karyAnA ulekhe che. tethI ahI' jaina paraMparA paNa ghaNI prAcIna lAge che. A aybhaTasari sa. 800-895 mAM vidyamAna hatA, ema me. da. desAI [ jaina gurjara kavio bhAga-2, pR. 710 para] noMdhe che: moDherA ane jaina sAhitya : moTerAnA jaina Agama sAhityamAMthI ullekha prApta karIne De. bhogIlAla sAMDesarAe A pramANe neMdha ApI che. uttara gujarAtanuM moDherA. Dharaka AhArane ullekha sUtrakRtAMgasUtranI vRttimAM che, e ja sUtranI cUrNimAM moTerAne e prakArane ullekha che. jethI e eka mahattvanuM sthaLa hovAnuM siddha thAya che. jaina Agama sAhityamAM gujarAta' nAmanA temanAM pustakanI pR. 149 5ranI A noMdhanI . pANIpa parathI zIlAMkanI vRttinI A mAhitI che, ema spaSTa thAya che, zIlAMka aparanAma keTayAcAye AcArAMga ane sUtrakRtAMga para vRtti raci che. prabhAvaka caritra 9 ka-15 pramANe temaNe 11 aMge para vRtti raci hatI. teo jinabhadragaNi kSamAzramaNanA ziSya hatA, ane temanI racAyelI vRttinI TIkAnI hastapratanI prazarita pachI umerelA lekane AdhAre te zaka saMvata 784 mAM teo vidyamAna hatA. lAlA suMdaralAla jaina Agama graMthamALAnA 1 pustakanI prastAvanA pR. 3652 - zIlAcAryanI TIkA saMvata 784 tathA 798 mAM racAyAnI noMdha che. A sAhityanA ulekhe zIlAMkane I. sa. 862 ane 876 vacce vidyamAna hovAnuM sUcave che. arthAta jana paraMparA maDherAne navamI sadImAM ullekha kare che te sacaka hakIkta che.

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115 - A hakIkatanI sAthe jaina paraMparA valabhI bhaMga vakhatanI paristhitinI mAhitI sAcave che. A paraMparA "purAtana prabaMdha''mAM sacavAyelI che. te pramANe valabhI bhaMganI jainene khabara paDatAM teo valabhIthI salAmatI mATe moTerA AvyA hatA. aitihAsika samIkSA : A kathAone aitihAsika mAhitI sAthe sarakhAvatAM gujarAtamAM banelA rAjakIya banAvanI keTalIka paristhiti spaSTa thAya che. temAM I. sa. nI AThamI sadImAM valabhI para Arae karelAM AkramaNa, tenI thoDI saphaLatA, temane navasArI pAse parAjaya, ane te yuddha pachI thayelA rAjakIya pheraphAronI asara vartAya che. arabonuM A AkramaNa damAskanA adhikArIo ane sainikonuM hatuM. tenI sImA siMdha sudhI vistarelI hatI. tethI A AkramaNa siMdha taraphathI thayuM hovAno ApaNe tyAM abhiprAya che, te samagra umaiyada khilAphatanI zakti dhyAnamAM letA nathI. miska arthAta siriyAthI samagra irAka, arabastAna, IrAna Adi pradezanI kendrita sattAnuM AkramaNuM pramANamAM nAnAM ane kaMIka avyavasthita ane AMtarika kalahavALAM rAjya para saphaLa thayuM tethI maitraka ane gujara jevA rAjayone nAza thaye.. paraMtu dakSiNanI cAluko sattA tathA rAjasthAna ane uttarapradezanI gurjara pratihAra sattAnI sAme te AkramaNo kyAM na hatAM. gujara pratihAro sAthe umaiyada khilAphatanA adhikArIonI spardhA asaphaLa hatI, tethI jyAre valabhI para AkramaNane bhaya UbhA thayA tyAre valabhInA jaina saMghe pitAnA bacAva mATe je sthaLAMtara kheMcyuM che te gujara-pratihAra sattAnA pradeza tarapha che. A pradeza tarapha maitrakenA avaziSTa leke paNa pAchA haDI gayA hatA ane vaDanagara thaIne mevADa tarapha gayA e sUcaka kathA valabhInA nAza vakhate thayelAM sthaLAMtare sUcave che. jaina ane brAhmaNa paraMparA : Ama maitraka sattA tUTyA pachI valabhIvAcanAnA jaina samarthakonuM merA taraphanuM Agamana gujara-pratihAra rAjya prati hatuM. A AgamananI kaMIka vikRta kathA dharmAraNya purANamAM Ama rAjAnI kathA sAthe joDAyelI lAge che. taduparAMta dhamaraNa jainetara ane sthAnika brAhmaNa samudAya taraphI graMtha pitAnI rIte A pradezamAM jenonI kathA sAcave che, te kathAonuM vizleSaNa bIjA lekhanI apekSA rAkhe che. paraMtu jaina paraMparA ane sthAnika brAhmaNa paraMparAmAM adhyayanathI moDherAmAM jaina vasatI gurjara pratihAranA vakhatathI vadhu pramANamAM vadhu hovAno abhiprAya aitihAsika paristhitinA prApta pramANo darzAve che. jaina derAsara : moTerAmAM jaina vasatInA eMdhANa tapAsavA mATe ahIMthI jaina sAmagrI jovI paDe. sAmAnyataH makAne, gharavaparAzanI vastuo Adi je te sthaLe vasatI badhI koma vAparatI hovAthI temAM samAna aMze dekhAya, paraMtu tethI viziSTa jaina pravRtti dekhAya nahI.

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116 A paristhitimAM jaina derAsara ane jaina pratimAo tathA pratimAlekhonuM vigatavAra adhyayana apekSita gaNAya, tethI ciMtAmaNi pArzvanAthanAM derAsaranI mulAkAta levAmAM AvI. A mulAkAta vakhate sthAnika jaina saMghe uttama sahakAra Ape. derAsara saMvata 19751919 I. sa. mAM navesarathI taiyAra thayeluM hoI prathama najare tenI zilpazailI ogaNIsamI sadInA uttarAdha athavA vIsamI sadInA pUrvArdhanI dekhAya evI che. moDherAnA killebaMdabhAganI aMdaranA TekarA para saradAracokanI uttara dizAmAM AjanuM ciMtAmaNi pArzvanAthanuM navuM derAsara che. tenI dakSiNa dizAnI sopAna zreNi parathI tenA gUDhamaMDapamAM javAya che. mULa derAsara pUrvAbhimukha che. niradhArazailinAM A derAsaranI pratimAomAM dhAtu pratimAone paNa sAre saMgraha che. dhAtu pratimAonA lekhe ? A dhAtu pratimAonA parikara tathA piThikAnA keTalAka bhAga para pratimA lekhe kotarelA che. A lekhe saMvata 1235, 1475, 1505, 1pa10, 1512, 1551, 1564, 1685, 1689 ane vIrasaMvata 2498 nI tithio darzAve che. tethI te lekho chellAM Azare AThaso varSanI paraMparA sAcave che. A lekhanuM vAcana ame rajU karyuM che. (1) pArzvanAtha 16 se. 410 se. saM. 1235 va. 4. zu. pU. gu. zrI jJAnI yAtrAvAvALIvAna zI vAratve aMcalagacche zrI saMghaprabhUsUri su. 5 prati moDherA / (2) tIrthakara 16 410 se. | saMvata 1475 varSa kautra vadi 8 zu zrI caMndrA che zrImAstrI zreDiTa .... - mA...... (3) kuMthunAtha 15.59 saM. 1505 vaSe piSa guru mR. 15 zrI zrI nAstrajJAta jAmI mA samAve suta surA bAdhA kamasIbhiH kuTumcayute mAtR sAMgAnimitta zrI kuMthunAtha viMba kArita prati SThita caitragacche dhArapaDIya bha. lakSmIdevasuribhiH (4) naminAtha 16 X 9.5 . saMvata 1510 vatra mAgha mAse mAthANe revAra cAlI protrATa haze sAu-- kana bhA. lIlAde putra vIradAsa ziyA mAMDaNaM SImA muArasI pramukha kuTumba yuktena zrI nAminAtha miMtra kAritama. pra. tathA zrI somasuMdara sUri zikSA zrI ratnokhaTasUribhiH ||shriiH|| (5) abhinaMdana 25 x 15 saMvata 1512 varSe hai. zuTi 23 ne puMjApura vAma prAvAya muMgAnAgu putravya, hIrAkena bhA. rabhAde putra jAvada jAvAdi kuTumbayutena zrI abhinaMdananAtha ciMca kArita, pratiSThita zrIsUribhiH zrIH /

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117 (6) saMbhavanAtha 15.546.5 saM. 1551 varSa che. . 22 saivAyA. mAM, muddAsaLI putra hai. yevalAsa rAmA gaMgAkena kA zrI saMbhava. biMba pra. tathA. zrI hemavimalasUribhi zrIzrIzrI . (9) zAMtinAtha 214 11.5 saMvata 1564 varSe jayeSTha sudi 11 zanI. prAgvATa zA. sA. goiMdabhA mANikIputra sA zivadAsa bhA. hIrAI nAmanA putra sA. dhanajI sA. haMsajI bhImajI pramukha parivAra yutayA sva zreyasa zrI zAMtinAtha biMba kArita pratiSThitaM koraMTagacche zrInannasaribhiH kArita: karatu zrI.. (8) pArzvanAtha 18 X 18 sa. 1685 varSe vaizASa sudi 15 dine barahAna pura vAstavya vRddha zrImAlI jJAtIya sA megha bhAryAM tejalade nAmanA / kArita' zrI pArzva nAtha viM. pra. tapAgacche bha, zrI hiravijayasUri paTTe bha. zrI vijayasenasUri pa. bha. zrI vijayadevasUribhiH (9) kuMthunAtha 10.54 10 saM. 268 2. vatana nAnA zrI kuMthu vi. . . , tathA ..... (10) mahAvIra svAmI vIsI 344 18 svastithI navALAnare vi.saM 2498 vai. su. guruvAre moDherAnA gAMdhI mehanalAla mULacaMde temanA dhamapatnI zivakara bahenA smaraNArthe temanA suputra gAMdhI pipaTalAla pUjAlAle zrI mahAvIra svAmI covIsI bharAvyA che. tathA A. zrI kailAsasAgara sUrie pratiSThA karI che. A uparAMta navapadanI nIcenA bhAgamAM paNa saM. 2408ne lekha che. tenuM vAcana atre rajU karyuM che. svastizrI maherANAnagare saM. 2498 che. su. guruvAre . zreSTivaya sva. gAMdhI mohanalAla mULacaMdabhAI nA dhamapatnI sva. zrI zivarabena gAMdhInA smaraNArthe meDherA ni. temanA suputra gAMdhI pUjAlAla mohanalAla tathA temanAM dharmapatnI zrI kesarabena pUjAlAla gAMdhIe zrI navapadajI bharAvyA che. tapA. A. zrI kailAsasAgarasUrie pratiSThA karI che..

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118 A uparAMta derAsaranA gabhArAmAM mahAvIrasvAmInI pratimAM nIce pabAsaNa para saM'. 2498ne pratiSThA lekha che te apUratA prakAzane lIdhe vAcA nathI, temaja bIjo eka lekha aSTApada (3) nIce zrI dhahala hIrAcaMda saM 1914 vaizaha suda 7 ne che, derAsara jIrNoddhArane lekha (60 455) gUDhamaMDapanA pravezadvAranI pUrvamAM bhIMta para che tenuM vAcana A pramANe che: nama: zrI pArarvanA thAya. sarasvatIlabdha prasAdAnAM zrIsiddhasenasUri ziSyANAM zrI babhaTTa (uparanAtha bhadrakIrti) sUrINAM nRpa vikrama saMvata (807-811) dIkSA AcAryapada prApti sthale uttara gurjara dezAntavartinI zrI muDherAkhya grAme nRpa vikrama saMvata 1972 pravartamAne zrAvaNa mAse zukla pakSe dazamItithau zanivAsare zubhayogaptamanvite zrI zvetAmbara tapAgacche zrI pArve jinaprAsAdasya khAta muhUrtam / / rupa vikrama saMvata 1975 pravartamAne jyepThamAse zukla pakSe tRtIyA tithau bhAnuvAsare zubhayoga sama nvite lagne mUlanAyaka zrI pArzvanAthAdi jina bimba gat save trikAMta prati (20,000) devadravyaM samutyannam. pratiSThA vidhi vidhAnakAra Rstvatra bAlApura (valAda) grAma vAstavyaH zrAdhyavaraH zrI kSemacandrapunaH phUlacanda ||iti|| zubha bhavatu zrI saMghasya / / ciMtAmaNi pArzvanAthanA maMdiranA A lekhe moTerAnI jaina pravRtti para prakAza pADe che. ahI'nI jaina pravRttinA anya pramANe sAthe A lekha tapAsatAM moDherAnI gAmanI jaina pravRtti para je prakAza paDe che tenI carcA karIzuM. ' lekhanA prAraMbhamAM meTerAmAM jaina Agamana ane temanA sthAnika leke sAthenA saMgharSanI ane vivAdanI keTalIka mAhitI cacI che. paraMtu ahIMthI maLelA pratimA lekha saMvata 1ra35-i. sa. 1179thI zarU thAya che. tenI pahelAMnI pratimAo ke lekhe maLyA nathI tethI tenI tapAsa bhaviSyanI pravRtti che. moDherAnI pratimAo paikI sauthI jUne lekha sAcavatI pArzvanAthanI pratimAnA lekhamAM "DherA" zabda zaMkAspada che. kAraNa ke kumArapALanA vakhatamAM A gAmanuM nAma kevI rIte lakhAtuM ke belAtuM te anya pramANe dvArA spaSTa thatuM nathI. vaLI AgaLa carcA karI che te pramANe tenI pratiSThA karAvanAranAM jIvana ane pratimAnI tArIkha vacce meLa khAte nathI. tethI A lekha pratimA para pAchaLathI tene kumArapALanI samakAlIna banAvavAnA hetuthI ketarAvavAmAM Avyo hoya tema lAge che.

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119 A pratimA pachInAM varSo gujarAta sulatAnanI yuvAnA che. ane tyAra . - - pAdazAhanA vakhatanA lekhe ane chelle Adhunika lekha che. A pratimAo ke , e nizcita karavAnuM kArya mukela che, ane kalpanAne viSaya che. te bAbata ( . . . paNa temAM kApATaka (saMvata 1510) muM jigapura (saM. 1512) barahAnapura (', ' , , , jevAM nAma parathI te sthaLe vasatAM kuTuMbee A pratimAo bharAvI devA mA :- nA, thAya che. A pratimAo je sthaLe vasatAM kuTuMo hatAM temaNe kayAM bharA , ; sthaLAMtara kayAM kayAM thayAM hatAM ItyAdi prazno anuttara rahe che. paraMtu A pratimAo bharAvanAra jene zrImAlI, poravADa, jJAtinA e e sUcaka che. maherAnI saMvata 1235nI pratimA zrImALIoe bharAvI che te e kArane kumArapALanA vakhatamAM zrImALI jainonuM baLa darzAve che, ane gujarAtamAM kamI , rA '. Adi jena vasatInI lAMbI paraMparA darzAve che. saMvata 12 3pane lekha siMhaprabhasUrinuM nAma sAcave che. vidhipakSagai. acala - .", A AcAryanuM nAma pratimAlekhamAM zrI saMdhaprabhasUri ApyuM che te siha prabhari thavuM joIe. je siMhaprabhasUrinI A pratiSThA hoya to te saMvata 1289 thI 12 13 vidyamAna hatA. te jotAM ane temanuM', AcAryapada saM. 1909mAM a la., 51mAM krame noMdhAyelA A nAmanA AcAryane badale saMvata 1235mAM aMcalanA dhama dhAna * AcAryapade hatA te mAhitI bAdhaka pramANa pUruM pADe che. tethI te ghabaro A pratimAnI pratiSThA karI hoya te tenI tArIkha saMvata 13 09thI 161 nA sana : . A paristhitimAM tathA lekhamAM meTerA lakheluM hoI A pratimA lekha pAchaLathI enAthanA biMba para ketarAye lAge che. bIjA lekhamAM pratiSThA karAvanAra AcAryanuM nAma nathI. paraMtu ka lekhamAM : 1509mAM kuthanAthanI pratiSThA karAvanAra cetraga7nA dhAraNa padiya bha. latidavasUrie saM 1517mAM pratiSThA karAvelI suvidhinAthanI pratimA zatruMjaya parvata para modI nI derI nuM 714mAM che. te nedhavAnI jarUra che. (zrI zatruMjaya gIrIrAja darzana, kocanasAgara, le. naM. 454) naminAtha biMbanI pratiSThA tapAgacchanA semasaMdurasUrinA ziSya nikhare saMvata 1510mAM karI che. semasaMdara (saM. 1430 thI saM: 1499)nA bAla sarasvati biradadhArI ziSya ratnazekhare. (saM. 1457thI 1517) saMvata 1510mAM A pratiSThA karI che. temaNe saMvata 150thI saMvata 1517 sudhI pratiSThA karAvI hatI, ema me. da. nAnI jina gujara kavio bhAga - 5. 719 * 20 paranI noMdhathI spaSTa thAya che. saMbhavanAthanAM biMbanI saM. 1551mAM pratiSThA karanAra hemavimalasUri (sa. 1522 * saM. 1583) temaNe ghaNI pratiSThA karAvI che. temAM saM. 1551nI pratiSThAnI noMdha me. da. desAInA jaina gurjara kavio bhAga - 2, pR.719 - 20 para che. hemavimala lomIsAgarasUrinA ziSya hatA. ane saM, 1548mAM temane sUripada maLyuM hatuM.

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120 Ama mArAmAM jovAmAM AvatI saM. 1685nI barahAnapuravAsI sA meghanI patnI tejaladenI pratimAnI pratiSThA hIravijayasUrinA ziSya vijyasenanA ziSya vijayadeve karI che. vijayadevane (saM. 16 14 * 1713) pAdazAha jahAMgIre mahAtapAnuM birUda mAMDavagaDhamAM ApyuM hatuM. temaNe karAvelI pratiSThAnA ghaNA lekhe maLe che. (me. da. desAI, jaina gujara kavio, bhAga-2, 5. ra7). Ama ciMtAmaNi pArzvanAthanA maMdiramAM sacavAyelI pratimAo paranA keTalAka lekhana adhyayanathI A pratimAonI aitihAsikatA pramANita ane apramANita thAya che, tethI moTerAmAM maLelI A pratimAo mULa ahInI che, ahIMthI bahAra gayelA mULa meDherAnA nivAsIoe bharAvI che ke bIjI jagyAe bharAvelI pratimAo ahIM ANI che. e prazno ubhA thAya che, tene uttara Apa muzkela che. paraMtu navA zilAlekha tathA mUti lekhe karAvanAra Aje moTerAmAM rahetA nathI paraMtu ahIMthI bahAra gayelA lekee A kAma karAvyAM che ema mAnavAne kAraNa che. tethI moDherA sAthe saMbaMdha rAkhanAra lokee A pratimAo bharAvI che. ane te ahI' sthApI ke bIjI jagyAethI ANI che. te bAbata vadhu tapAsa apekSita che. A paristhitimAM moTerA sAthe jaina samAjane saMbaMdha valabhInA nAza pachI Azare AThamI navamI sadImAM zarU thaze ane te Ajadina sudhI judI judI paristhitiomAMthI pasAra thate cAlu rahyo che ema upalabdha pramANe darzAve che, eTaluM ja nahI paNa e lekhomAM darzAvelAM nAmavALA sUrio temanAM kAryothI suprasiddha che, ane teo temanA samayamAM meTerAne ghaNuM vizALa pradeza sAthe sAMkaLI le che. AbhAra darzana A lekha taiyAra karavAmAM mUrtilekhe vAMcavAnI sagavaDa karI ApIne amUlya sahAya ApanAra moDherAnA zrIsaMdhanA mukhya TrasTI zrI vrajarAja zAha tathA anya sabhyone aMtaHkaraNapUrvaka AbhAra mAnIe chIe. tathA zIlAlekhananI nakala karavA mATe zrI araviMda paTelane paNa AbhAra mAnIe chIe.

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LOCATION OF RASA V. M. Kulkarni * The Natyasastra 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 bhavas (vibhavas and yyabicarins) 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 satt vika (involuntary), obtains pleasure, etc. Therefore they are called natyarasas (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 salisdayas (rasikas, lit. people with empathy) enjoy mentally (with a mind completely concentrated) the permanent emotions presented (connected) with their appropriate) vibhavas, vyabhicaribhavas and anubhavas." :. 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 vyabhicari-bhavas, etc., and becomes rasa located in the character that is being portrayed (anukarya). Rasas are called natyarasas because they are portrayed in drama (Dhvanyaloka (ii) Locana, p. 184), In the Abhinavabharatt (Vol. I, p. 272) and in the somewhat amplified text of Hemacandra (Karyanufasana) this view is

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121 presented as follows: "Rasa is the permanent emotion itself itensified by the vibhavas, anubhavas, etc. (i.e. sattvikabhavas). 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 vibhavas, anubhavas and vynthtcaribhavas 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 Srisankuka: "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, prakrti (reading emended to prakrta-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 Bhattanayaka'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 Bhattanayaka, 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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122 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 pramanas such as pratyaksa (perception) etc. When rasa (really, the permanent emotion) of, say, Rama, etc., is universalised by bhavanavyapara (the process of universalisation or generalisation, it is enjoyed by the spectator through the bhogikarana or bhoktitva-vyapara. 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 vibhavas, etc., whether it colours the mass of bliss of the Self that is enjoyed by him (the spectator). Bhattanayaka, however, explicitly speaks of the permanent emotion of the original character as universalised and then enjoyed. In accordance with Bhatsanayaka's view the Universalised permanent emotion of the orginal character, Rama, etc., presented by the actor playing the part of Rama, etc., is enjoyed by 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. Bhatjanayaka 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 Natyasastra 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 vibhavas, anubhavas and wabhicuiribharas); or rather, rasas are themselves drama: For a drama is only a combination or collection (samudaya) 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 Kayya-? 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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123 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 patra (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 Anandavardhanacarya "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) Dhvanyalokalocana 1.5, pp. 85-87 : Abhinavagupta interprets the famous incident of Kraunca-vadha narrated in the beginning of the Ramayano in an extra-ordinary way. The poetic utterance, "ma nisada", 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 Karika (1.5) that rasa is the soul - the very essence of Kavya (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-pradhana' and anandarupapleasurable. 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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124 One who is plunged in sorrow cannot create. The act of poetic creation takes place later when the experience has been fully assimilated and is then contemplated.9 Bhagyanayaka who preceded Abhinavagupta held an identical view; he says in his Hsdayadarpana : "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 Dasarupaka 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 vasanas (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 Dandin and Lollata, the prakarsa of the sthayibhava. 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 sanvada 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 ahamkara 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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125 Ramacandra 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, santa : __ "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 1. rasa iti ka: padArthaH / ucyate-AsvAdyatvAt / kathamAsvAdyate rasaH / yathA hi nAnAbyajana-saskRtamanna' bhujAnA rasAnAsvAdayanti sumanasaH puruSA harSAdI zvAdhigacchanti : tathA nAnAbhAvAminayanyajitAn vAgaGagasattvApetAn sthAyibhAvAnAsvAdayanti samanasa:prekSakA harSAdIzcAdhigacchanti / tasmAnnATyarasA- ityabhivyAkhyAtA : -NS Vol. Ch. VI, pp. 288-89. 2. tena smAyyeva vibhaavaanubhaavaadibhiruupcite| rs:| sthAyI bhavatvanupacita: (? svnupcitH)| sa cobhayorapi / [mukhyayA vRtyA rAmAdau anukArye'nukatayapi cAnusandhAnabalAt-iti / -A. Bh. Vol. I, p. 272.. 3. zrIzaGkakastvAha--- 'atukata ri rasAnAsvAdayateo 'nukAyeM bhAvapratItiH prayoge / leA ke prakRti: - rasaniSpAdayati'. iti |...etdpyst / nahi sAmAjiko'nukAryAnukartR vibhAgamavaiti / _ -A. Bh. Vol. I, p. 2921 4. ...iti nAnukAye rasaH / anukatari ca tadbhAva : layAdyananusaraNa syAt / sAmAjikagate / vA kazcamaskAraH / pratyuta karuNAdau du:kha-prAptiH / Locana on Dhy. II, p. 184.

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126 niviDanijamoha sakaTa tA-nivRtti kAriNA vibhAvAdi-sAdhAraNIkaraNAtmamA...bhAvakatvavyApAreNa bhaavymaane| rse| rajastamo'nuvedya'vaicitryabalAda tivistAravikAsalakSaNena sasvATrekaprakAzAnandamayanisadhidvi zrAntilakSaNena parabrahmAsvAdasavidyena bhogena para bhujyata iti / -A. Bh. I, p. 277. 6. tasmAditi / nATayAt samudAyarUpAda rasa: / yadi vA nATyameva rasA: / rasasamudAyo - hi nAdayam / nATaya eva ca rasAH / kAvye'pi nATyAyamAna eva rasa: / kAvyA viSaye hi pratyakSakalAsasaMvedanAdare rasedaye ityupAdhyAyA: / yadAha: kAdhyakautuke "prayogatvamanApanne kAvye nAsvAdasambhava" / iti / tena nATaya evaM rasA na loka ityartha: / kAvyaca nATayameva / ata eva ca naTe na rasa: |...ntte tarhi kim / AsvAdaneopAyaH / ata eva ca pAtramityucyate / nahi pAne gadyAsvAdaH / api tu tadupAyakaH / tena pramukha mAnne naTopayoga ityA'm / -A. Bh. Vol. I, pp. 290-291. 7. asmAnmate saMvedanamevAnandadhanamAsvAdyate / tatra kAdu:khAzaDakA / kevala tasthaba citratAkaraNe gatazAlAdi vAsanA vyApAra: / tadubdAdhane cAbhinayAdi vyApAraH / __-A. Bh. Vol. I, p. 292. 4. bIja' yathA vRkSamUlavana sthita tathA rasA: |...kvigtsaadhaarnniibhuuts vinmUlazcA kAvyapura: s| naTavyApAraH / saiva ca saMvita / paramArtha teo rasaH |...tdev mUla bIjasthAnIya: kvigte| rasaH / kavihi sAmAjikatulya eva / tata evokta "zRGgAri cet kaviH' ityAdyAnanda. vardhanAcAyaNa / tato vRkSasthAnIya kAvyam / tatra puSpAdi syAnIyo'bhinayAdinaTavyApAra: / tatra phalasthAnIya: sAmAjika rasAsvAdaH / tena rasamayameva nizcama / -A. Bh. Vol. I, p. 294. na tu mune. zAka iti mantaNyam / evaM hi sati tad-duHkhena seo'pi du:khita iti kRtvA rasasyAtmateti niravakAza bhavet / na ca du:kha saMtaptasyaiSAdazeti / evaM carvaNocitokasthAyibhAvAtmaka karuNa rasa samucca(gaccha) lanasvamAvatvAta sa eva kAvyasyAtmA sArabhU svamAve'parazAbdavalakSaNyakArakaH / -Locana on Dhy. I. 5, pp. 86-87. 10. etadevokta hRdayadapaNe--- 'yAvatpUrNA na cetena tAvanneva vamatyamum' iti / -Locan on Dhy. I. 5, pp. 86-87. 11. Art Experience by M. Hiriyanna, p. 35. 12. yaduktamasmadupAdhyAyabhaTTatautena-- nAyakasya kaveH zrotu: samAneo'nubhavastata:' iti / -Locana on Dhv. I. 6, p. 92.

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127 13. kAyArtha bhAvanAsvAdA nata kasya na bAryate / - DR IV. 42 (b). 14. ......netaditi bhaTTa-lollara: / rasabhAvAnAmapi vAsanAne zava zena naTe sambhavAdanusandhivalAcca __ layAtrubusaraNAt / -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. 17. tathAhi-naTe sabhmavAd iti heturasAgata: naTe rasAbhivyakterasvIkArAt / -Rasagaigadharu I, p. 36.

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. seal ESTAS SARD PANDIT MALVANIA RECEIVING THE RASHIRAAN FOR 1992

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SO 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, padmabhUSaNa se alaMkRta jainadarzana ke prakANDa paMDita dalasukhabhAI mAlavaNiyA saMskRta, pAli, prAkRta, apabhraMza Adi prAcya bhASAoM ke niSNAta paMDita mAlavaNiyAjI jaina evaM bauddha AgamoM ke sAtha vaidika vAGgamaya ke gahana adhyetA hai / satyazodhaka jJAnopAsaka ke rUpa meM paMDitajI deza-videza meM vikhyAta haiM / zrI mAlavaNiyA jI vastuta: siddhahasta sarasvatI puna haiN| haMsa kI nIrakSIra-dRSTi sampanna zrI mAlavaNiyAjI sarvadarzana samabhAva ke sahaja vizvAsI haiM evaM vartamAna kI viSamatAmUlaka eva bhedajanaka dRSTi se ati khinna haiN| saumya vyaktitva ke dhanI zrI dalasukhabhAI kA jIvana atyanta sarala, nirmala aura sahaja hai| agAdha vidvatA sampanna paMDitajI atyanta sajjana haiM / lagatA hai prakhara pANDitya evaM sahaja saujanya pratispardhI banakara inake vyaktitva meM isa taraha samAye hue haiM jaise candana meM zItalatA eva' suvAsa / aneka granthoM eva zatAdhika zodha nibandhoM ke racayitA, sampAdaka evaM praNetA paMDitajI atyanta spaSTa vaktA haiM / behicaka saccAI ko prakaTa karane meM paMDitajI apanA sAnI nahIM rakhate / lagatA hai jaina eva' bhAratIya darzana ke bhISma pitAmaha paMDita sukhalAlajI inake vyaktitva meM apanI pUrI garimA evaM prabhA se abhivyakta haiN| aneka jaina ajaina saMsthAoM se sambaddha paMDitajI bhArata ke Adhe darjana se adhika vizvavidyAlayoM meM pIeca.DI. ke parIkSaka haiM / aneka vikhyAta saMsthAoM ke mAnada padAdhikArI, parAmarzadAtA evaM sadasya haiM / san 1974 meM bhagavAn mahAvIra ke 2500 ve nirvANa mahotsava ke avasara para 'darzana sAhitya' ke sanana hetu paMDitajI ko siddhAnta bhUSaNa' kI mAnada upAdhi se vibhUSita kara svarNa padaka tathA 2500) rUpaye kA puraskAra vIra nirvANa bhAratI, dillI ne pradAna kiyA / san 1976 meM bhArata jaina mahAmaNDala ne haidarAbAda adhivezana meM

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129 ... deza-videza ke aneka vizvavidyAlayoM meM paMDitajI ne jaina, bauddha evaM bhAratIya darzana para aneka bAra vyAkhyAna diye haiM / san 1977 meM perisa meM sampanna antarASTrIya saMskRta pariSada ke tatIya adhivezana meM vizeSa AmaMtraNa para sammilita hokara paMDitajI ne 'bharata bAhabalI kI kathA ke vikAsa para atyanta sAragarbhita evaM vidvatApUrNa nibandha kA pATha kiyA jisakI bhUri-bhUri prasaMsA kI gaI / phalata: perisa yUnivarsiTI meM vizeSa anurodha para pandraha dina taka rahe / san 1968-69 meM kanADA ke ToranTo vizvavidyAlaya meM Der3ha varSa taka bhAratIya evaM bauddha darzana tathA upamitibhava-prapaMcakathA kA vizeSa adhyApana kArya kiyA / ___ saMskRta ke prakhara vidvAna hone kAraNa san 1984 meM mahAmAnya rASTrapati ne paMDitajI ko rASTrapati bhavana meM alaMkaraNa pradAna kara sammAnita kiyA / san 1990 meM jaina vizvabhAratI dvArA Apako 'jaina vidyA manISI' kI upAdhi se alaMkRta kiyA gayA / jaina vAGgamaya kI viziSTa sevA ke upalakSya meM aneka saMsthAoM ne paMDitajI ko svarNa padaka evaM mAnada upAdhiyA~ pradAna kara sammAnita kiyA hai| dinAsa 8-9 disambara 1990 ko baigalora meM sampanna prathama rASTrIya prAkRta sammelana ke avasara para ina prAkRta vidvAnoM ko prAkRta jJAna bhAratI alaMkaraNa se sammAnita kiyA gayA jisameM paMDitajI pramukha haiN| eka atyaMta sAdhAraNa parivAra meM utpanna dalasukhabhAI apane cAra bhAI evaM eka bahina meM sabase bar3e haiM / 22 julAI, 1910 ko saurASTra ke jhAlAvAr3a jile ke sAyalA grAma meM inakA janma huA / unake pUrvaja mAlavaNa grAma meM rahane ke kAraNa ye mAlavaNiyA kahalAye / bhAvasAra gautrIya zrI dalasukhabhAI. ke pitA kA nAma hAhyAbhAI ena mAtA kA nAma pArvatIbahina thA / 'dalasukhabhAI ne surendranagara meM prArambhika zikSA prApta karane ke pazcAt bIkAnera, byAvara, jayapura, amadAbAda, zAntiniketana Adi sthAnoM para paMDita becaradAsajI dozI, mahAmahopAdhyAya zrI vidhuzekhara zAstrI bhaTTAcArya, munizrI jinavijayajI jaise prakhyAta vidvAnoM evaM manISiyoM ke sAnnidhya meM rahakara jaina Agamo, zAstroM tathA saMskRta, prAkRta, pAli, apabhraMza Adi bhASAoM ke sAtha bauddha evaM bhAratIya darzana kA gahana adhyayana kiyA evaM vizeSa jJAna prApta kiyA / san 1931 meM jaina vizArada' eva' nyAyatIrtha' kI parIkSAe~ uttIrNa kii| pracala puruSArthI, athaka adhyavasAyI eva prakhara pratibhA sampAna jaina manISI paMDita dalasukhabhAI mAlavaNiyA ko bhArata sarakAra ne padmabhUSaNa khitAba se alaMkRta kiyA hai, isase hama saba gaurava kI anubhUti kara rahe haiN| [2] PAhimsa paMtrikA se udhR] 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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130 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 Acaarya 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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131 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 Suresvara's Vartika on Madhu Brahmana. 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 Suresvara's Vartika on Madhu Brahmana which is a part of his Brhadaranyakopanisadbhasya Vartika (BUBV). This BUBV occupies unique place among the Advait Vedantic texts. It is written in defence of Sankara's doctrine of Maya, oneness of Brahman and identification of individual self with Supreme Self. Madhu Brahmana portion deals with Brahma Vidya and means of realization. Suresvara's Sambandhavartika (i.e. Introduction to Sankara's Bshadaranyakopanisadbhasya) 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 Vartika viz., Yajnavalkya-Maitreyi dialogue is translated into English together with its study by Shoun Hino, and is published by Motilal Banarasidass, Delhi, 1982. Madhu Brahmana 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 Brahmana (MB), its relation to the Maitreyi Brahmana, on the drstanta of Rathanabhi Rathanemi and Aras, TV astra Madhu, verses quoted in MB and Madhuvidya as Atma-Vidya (= Brahmavidya). 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 Atman. As per texual study, this word also signifies the relation of the various beings and elements as mutually dependent for their worldly existence (parasparopakaryopakarakatva)). This is a kind of relation between enjoyer and the enjoyed (bhoktrbhogyata) and that of a maker and what is made (Kartrkaryata). The knowledge of this relation of mutual dependence among the various beings and elements is called Madhuvidya-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 Atman (aikatmya) which is purpose of all Upanisadic teaching. To avoid this difficulty Suresvara has emphasized citsumanya, cidutpatti and cidekapralaya (MB-4) of the mundane existence by peinting to the sruti verses which declares the oneness of the Atman

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wen on the strength of the derivation of the word "purusa' which signifiest Atman (MB. 119). According to Suresvara the word 'purusa' 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 purusa etymologica implies the Atman which cxists in all discrete beings and elements (M 120). Again, Suresvara asserts that the Purusa is all pervading Brahm itself (Bralunaikam purusastatah-MB-122) Suresvara refutes Bhartrprapanc: interpretation of the word Nididhyasana and Rathanabhi and Rathane drstantas (instances) (M. B.-14-17). Sankara as well as Suresvara identify Madhuvidya with Athmajnal This word is clearly used as a synonym for the word Brahman by Sanka: Analysis of Madhuvidya as Brahmavidya, 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 Vedan 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 'aikatmya' 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 jnats, jna and jneya (M.B.-1). The word 'embodied' is somehow not appealing miud for the word 'adhyatma' (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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134 -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 - paniSadadIpikA of Shri Sayanacarya. The dIpikA 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 Sayana 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 "Sankarabhasya is bhASya prasannagabhIram But is debatable when he adds that "There is a happy combination of simplicity and sweetness in the Dipika of Sayana." (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-vipeasarh 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 tamalarhkararh 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 piralamkaram janammi ktramitarh/ kamini-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 kavvaim //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-ruvaa-divaa- rohanuppasa-aisaa-visesa /1 akkheva-jai-vairea-rasia-pajjna-bhapis u 5 Upama, Rapaka, Dipaka, Rodha, Anupritsa, Atisaya, Visesa, 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, Samahita, Virodha, Samsaya, Vibhavana, Bhava, Arthantaranyasa, Anyaparikara, Sahokti, ujja avanhava io pemmaisao udatta-pariatta / davvuttara-kiriuttara- gunuttara bahu silesa a // 7 Urja, Apahnava, Prematisaya, Udatta, Parivstta, Dravyottara, Kriyottara, Gunottara, various types of Slesa, vavaesa-thui-samajoia ia apatthuappasamsal a / anumanam aariso uppekkha? taha a samritha // 8 Vyapadesa-stuti, Samayojita, Aprastutaprasamsa, Anumana, Adarsa, Utpreksa, Samsrsti, . asisa-uvamaruvaa ca jaNGahal niarisanam taha a / uppekkhavaavo bhea-valia-jamaehi samjutta // 9 Asih, Upamarupaka, Nidarsana, Utpreksavayava, Udbheda, Valita along with Yanaka. . Kara/ ettia-mitta ee kavvesu paditthia alamkara / ahia uvakkame sam visao donni samkhau // 10 These only are the established and accepted poetic figures. These, numbering forty, we shall describe in order. uvamanenam ja desa-kala-kiriavaroha-padienam / .. uvameassa sarisam lahai gunenam khu sa uvama // 11 // That is indeed Upama 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 guna-kalia asama mala a viguna-ruva a l sampunna gudha sarkhala a lesa a dara-viala // 12 Prativastu, Gunakalita, Asama, Mala, Vigunarupa, Sampurna, Gudha, Sinkhala, Slesa, Isatvikala, ekka-kkama pasansa talliccha nimdia aisaa a / sui-milia taha a viappia a sattaraha uvamao // 13 Anyonya, Prasarisa, Tallipsa, Nindita, Atisaya, Srutimilita, Vikalpita. 8. 1. apatthuapasarsa. 2. upekkha... 9.1. junai niarisinan.

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padivatthuc sa uvama ja hoi samana-vatthurua a / Siva'-'miva'-'piva'i-rahia visarisa-guna-paaeahimto // 14 That Upama is Prativastu which lacks particles (of comparison) like iva, miva, piva and which conveys similarity between two things, inspite of disssimilar qualities. padivatthuvama jaha : sampatta-tivagga-suha thova puhavia homti nara-naha / mahura-phala (?) (-kusuma) siniddha-patta-taru virala // 15 The illustration of Prativastupama : 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 uvamanam hoi sa sama // 16 That Upama is called Guna-kalita in which resemblance pertains to two qualities. That Upamais Asama in which the Object of Comparison becomes the Standard of Comparison. guna-kalia jaha : campaa--laal vva nava-kusuma-sumdara sahai vimjha-kadae2 va vaccha--tthalammi lacchi tamala-nile mahumahassa // 17 The Illustration of Guna-kalito pama : On the broad chaste of Visnu that is, like the slope of Vindhya, as dark as (or due to) Tamala tree(s), Laksmi like the Campaka creeper, as beautiful as alternately beautiful due to) fresh flowers, appears charming. asama jaha : jonha-nimmala-laanna-pasara-cimcaia-1 saala-bhuanai/ tuha tujjha vya kisoari samana-raa-jae natthi // 18 The illustration of Asam opama : 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 sa mala uvamanana jattha vivihana hoi rimcholi / biuna-sarisoyama ja vinimmia biuna-rua tti // 19 That Upama is Mala in which there is a series of different Standards of Comparison. That which is constructed with twofold similar Comparisons is called Dviguna-rupa. malovama jaha : hari-vaccham va sukamalar gaanam va bhamarta-sura-sacchaam // saara-jalam va kari-maara-sohiam tuha ghara-ddaram // 20 The illustration of Malopama : The gate of your house is sukamala (marked with beautiful lotuses) like the chaste of Visnu (which is marked by the presence of beautiful Laksmi); it is splendorous due to bhamamta sura (brave men moving about), like the sky which is splendorous duc to bhamamta sura (the revolving sli); it is like the water of the ocean marked by (the figures or alternatively the presence of) elephants and crocodiles. viuna-ruvovama jaha : nivvavarikaa -bhuana-mamdalo sura--nasia-pahao / naha paosa-vya tumam pausa-sarisattanam vahasi // 21 The illustration of Dvigunarupopama : 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 una nahu ahia ja jaai sa hu hoi sampunna / ja una samasa-linasa gudha bhannae uvama // 22 That Upama which is neither deficient nor excessive (in the matter of requisite characteristics) is called Sampurnopama. That Upama which is submerged in a compound is called Gudhopama. sampupna jaha : sohasi vaanena tumam keai-kannullia-sanabena / kamalena va pasa-thiena muddhada-harsena pasaacchi // 23 The illustration of Sumpurnopama : With your face having the Ketaki 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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gulhovama jaha : kaha pabihisi kisoari daiam thanaala-sakhea-aisasiri / rambha-gabbhoaru-niamba-bhara masinena gamanena // 24 The illustration of the Gudhopama : 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 ? uvama-vaehi uttividi-raiehi samkhala hoi uvamijjai uvameo jesim lesana sa lesa // 25 That Upama which is made up of a concatenation of Upamas is called Srnkhalopama. That in which the Object Comparisan is Compared by means of Slesas is slesopama. samkhalovama jala : saggassa va kanaa-giri kamcana-girino (val mahialam' hou / mahuvidhassa-vi bhara-dharana paccalo taha tumam cea // 26 The illustration of Srokhalopama : 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 jaha : so samjha-raa-samol cala-pemmo jo jano suhao / so kim bhasai samjha- raena va jo na rincholi // 27 The illastration of the slesopama : That person who is attractive, but fickle in love is leke the twilight colour...(?) susarisamapakhevam (?) vialai sa cceva hoi daravialx / ekkakkamovamanehi hoi ckkakkama nama // 28 // That Upama which... is called Isadvikala. That Upama in which there are mutual Upamanas is called Anyonyopama. 24. 1. palihisi; nisasirim. 26. 1. girina mahiala. 27. 1. roasamo.

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daraviala jaha : pina-tthani sa-rua palia-pesia-loana sa-ukkantha / liliya va dara-lagga na calai tuha darsanasac // 29 The illustration of Isadvikalopama : 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. ekkakkama jaha : paai-vimalau donni-vi vibuha-jane nivvur-karao a / ckkekkama-sarisao tuha kitti tiasa-saria a // 30 The illustration of Anyonyopama : . 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. nimdae salahijjai uvameo jattha sa pasamsa tti / anuharai aisaenam ja sa ccia hoi talliccla // 31 That Upama wherein the Upameya is praised under the guise of censure is called Prasamsopama. That is Tallipsopama which resembles Atisoyakti (?). nimda-pasamsa jaha : tuha samdhassa va naravai bhujjai bhiccehi paada lacchi / hiaal (liaam pi?) kaarassa va vaanijja-bhaena osarai // 32 Praising through censuring (i.c. Prasansopama) 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-nisasu sohai jala-ppavahehi puria puhai / cala-vijju-valaya-Vadana-nivadia-nakkhatta-sarisehim // 33. 'The illustration of Tallipsopama : 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. ppahanehi 2. tadama; khapatta

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uvameo pindijjai thui-vavaesena jattha sa nimda / aisaa-bhania si ccia aisaia bhannae uvama // 34 That is Nindopuma wherein the Upameya is censured through praise. That Upama which is expressed through Atisayokti is called Atisayopama. thui-nidoyama jala : tambola-ra-miliarnjanena aharena sohasi paose / dara-parinaa-jaibuhala-kamti-sarisena pihu-acchi // 35 The illustration of the Stuti-nindopama : ( 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--Saranagaa-timira-samulehi nijjia-iniamkam / sevijjai vaanam sasa-gamdha-luddhehi bhasalehim // 36 The illustration of the Atisayitopama : (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. ja sarisachi bajjhai saddehin sa hu hoi suimilia / ekkanikku-viappana--bheena viappia du-vila // 37 Sruti-mitita is that (Upama) which is constructed by means of similar words; Vikalpita (Upama) has two types according to fancying once or more than once. sui-miliovama jaha : dachana para-kalattain cliaidavadiam manoharam kavvam / khijjai khalo viambhai dusai 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.