Sambodhi 2000 Vol 23

Author(s): Jitendra B Shah, N M Kansara
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/520773/1

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ORIENTAL RESEARCH INSTITUTE LIBRARY ACCESSION No. ACCESSION NO. 11598 CALL No. SRI VENKATESWARA UNIVERSITY TIRUPATI

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EXCHANGE SAMBODHI Vol. XXII 2000 111598 Editors J. B. SHAH N. M. KANSARA L. D. INSTITUTE OF INDOLOGY AHMEDABAD

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SAMBODHI Vol. XXIII - 2000 Editors : J. B. Shah N. M. Kansara Published by : J. B. Shah L. D. Institute of Indology Ahmedabad-380009 (India) Price : Rs. 150.00 Computer Type Setting : Shree Swaminarayan Mudran Mandir 3, Vijay House, Parth Tower, Nava Vadaj, Ahmedabad-380013 (India) Printer : Chandrika Printery Mirzapur Road, Ahmedabad-380 001.

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CONTENTS N. M. Kansara K. R. Chandra Vedic Sources of The Vedic Mathematics' In search of the Original Form of Ardhamagadhi [A] Comparison of The Textual Readings... [B] Comparison of The Textual Readings... [C] Statistical Study (Analysis), Acaramga Variants From Uttararamacarita and Kavyanusasana of Hemacandra Shrimad Rayacandra's Viewpoint of Dharma in The Kavyamala kAvyazAstrIya graMtho meM 'setubandha' ke katipatra uddhAraNa Jagruti Pandya Sunanda Y. Shastri 66 pArula mAMkaDa 80 eka adhyayana els delirul . 107 rAjImatIprabodha nATaka - eka avalokana jainapramANamImAMsAyAmupamAnapramANasya vibhAvanA / Reviews K. V. Mehta 118 N. M. Kansara 128

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Our New Publication in L. D. Series (1998-99) Sr. No. L. D. Series No. Name of Publication Price 118. Some Topics in the Development of OIA, MIA, NIA (Dr. H. C. Bhayani) (1998) 75-00 119. Anantanaha Jina Cariyam (Pt. Rupendrakumar Pagariya) (1998) 400-00 120. Alamkaradappana (Dr. H. C. Bhayani) (1999) 50-00 Astaka Prakarana (Dr. K. K. Dixit) (1999) 75-00 121. 122. Siri Candappahasami Cariyam (Pt. Rupendrakumar Pagariya) (1999) 250-00 123. Kavyanusasanam (2000) 480-00 SAMBODHI : The Journal of the L. D. Institute of Indology : (Back Vols. 1-21) Per Vol Vol. 22 (1999) Current Vol. 23 (2000) 100-00 150-00 150-00

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OBITUARY Professor (Dr.) Harivallabh Chunilal Bhayani With the demise of Prof. (Dr.) H. C. Bhayani, the illustrious tradition of the old generation of internationally recognized and acclaimed virsatile research scholors in the fields of Sanskrit, Prakrit, Apabramsha, old Gujarati, Modern Gujarati and English Language and Literature has come to an end. He was a great scholor of linguistics and welknown etymologician. He was recepient of numerous Awards like the Ranjitram Medal for Contribution to Gujarati Literature, Sahitya Academy Award for the Best Gujarati Book of 1980-81, President's Award of Certificate of Honour as an Outstanding Sanskrit Scholar 1985, Premananda Sahitya Sabha Medal for Contribution to Gujarati Literature 1987, Gujarat Sahitya Academy Award 1990, Prakrit Jnanabharati Award, Banglore 1990, Honorary Fellowship of the School of Oriental and African Studies, London University 1993, Narmad Sahitya Sabha Medal for the Best Critical Work 1985-89, Gujarat State, Narsimha Maheta Literary Award 1994, Anantray Raval Vivechan Award 1995 and Acharya Hemachandra Suri Award in 1995-97. As to his publications, he has edited two Sanskrit works, named Lilavatisara and Puspudusitaka, three Prakrit works named Samkhitta Taramgavai, Taragana, Vasudevahimdi, thirteen Apabhramsa works named Sandesarasaka, Paumacariya, Neminahacariya, Sanatkumaracariya, Apabramsa Language and Literature, Raula Vela, Chandonusasana, Dohagitikosa along with Caryagitikosa, two Old Hindi works, six and Dohakosa, twelve Old Gujarati works, and collections of papers pertaining to Linguistics, literary and Cultural Studies of Classical Literatures, eleven Renderings or Translations of Sanskrit, Prakrit an Apabhramsa works, seventeen Grammatical and Linguistic works, seven Collections of Critical Essays, five Folk-Literary Studies and Folk Song Collections, seven Miscellaneous works, in all eighty works. He edited four Research Journals. Round about two hundred of his research papers have been published in various national and international research journals. To L. D. Institute he was a friend, philosopher and guide in all respects. He was associated with L. D. Institute from its inception and He continued his association with the Institute as a Honorary Visiting faculty till his last breath. Editors

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Statement about ownership and other particulars about Sambodhi, the Yearly Research Journal of the L. D. Institute of Indology, Ahmedabad to be published in the first issue every year after the last day of March. FORM IV (See Rule 8) Ahmedabad 1. Place of publication Yearly 2. Periodicity of its publication 3. Printer's Name Nationality Address Indian Publisher's Name Nationality Address Jitendra B. Shah Indian Director L. D. Institute of Indology, Ahmedabad - 380 009. 5. Editors' Names Nationality Address 1. Dr. Jitendra B. Shah 2. Dr. Narayan M. Kansara Indian L. D. Institute of Indology, Ahmedabad - 380 009. 6. Name and addresses of Individuals who own the newspaper and partner or shareholders holding more than one-percent of the total shares. Nil 1, Jitendra B. Shah, hereby declare that the particular given above are true to the best of my knowledge and belief. Jitendra B. Shah Director

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VEDIC SOURCES OF THE 'VEDIC MATHEMATICS' Dr. N. M. Kansara Director, Akshardham Centre for Applied Research in Social Harmony (AARSH), Akshardham, Gandhinagar - (382 020) gadguru Shankaracharya Swami Shri Bharati Krishna Tirthaji Maharaja of ovardhan Peeth Matha, Puri, wrote or dictated a book entitled "Vedic (athematics' based on 29 Sutras, of which 16 deal with the 'general case', hile the rest 13 treat the special cases. ooking to the Sutras themselves, they seem to differ from similar ones in other utra works in the point that they do not seem to constitute a single compact xt of some such work, because they do not contain any reference as to the ibject or any statement about the purpose, terminology, extent of the work and c. They seem to be rather stray Sutras collected from a body of a text, and nce they are divided by the Swamiji into two sets, viz., Principal ones and le subordinate ones, our conjecture as stated above is rather supported, because the Sutra works the system is to start the work with the words 'Atha' and nd it with the repitition of the last word of the last sutra, with the concluding jord Iti'. Thus, it seems the Swamiji culled his Sutras from some Sulba work, nd discovered his own mathematical significance and interpretation of them all, nd presented his discovery in the form of the Sutras and their application to arious mathematical problems, along with the proofs' as expected from a eteran mathematician like him. The declaration of the Sutras as "Vedic" or as belonging to the Vedas, articularly to the Atharvaveda, and his claim that "the Sutras (aphorisms) pply to and cover each and every part of each and every chapter of each ind every branch of mathematics including arithmatic, algebra, geometry - plane and solid, trigonometry - plane and spherical, conics - geometrical and inalytical, astronomy, calculus - differential and integral etc., etc.", and that 'there is no part of mathematics, pure or applied, which is beyond their urisdiction" has raised a controversy amongst the mathematicians of India, some of whom have questioned the Vedicity of the Sutras on the ground of heir language, and the level of mathematics it deals with. It is endeavoured here to deal with the problem in all possible aspects, and examine the validity or otherwise of the claim.

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DR. N. M. KANSARA SAMBODHI In order to deal with this problem from all possible viewpoints, and in all possible aspects, we have approached the problem with the following objectives, viz., (i) to try to trace the handwritten manuscript (note-books) of Swami Shri Bharati Krishna Tirthaji Maharaja comprising sixteen volumes of the work, which is supposed to have devoted one volume each for each of the sixteen principal Sutras of 'Vedic Mathematics', as given by him; (ii) to try to trace the Vedic Mathematics Sutras from the extent Vedic texts; (iii) to trace the terminology of the Vedic Mathematics Sutras from the Vedic texts; (iv) to examine the validity of the term 'Vedic as applied to the Vedic Mathematics Sutras; (v) to collate the mathematical data from the Vedic literature; (vi) to compare the VM terminology with that of the medieval mathematicians; (vii) and to compare the mathematical functions of the Sutras with those of the medieval mathematicians. Findings : I. About the Handwritten Manuscript Notebooks of BKTM on VM in sixteen volumes : In his "Author's Preface" to the "Vedic Mathematics or Sixteen Simple Mathematical Formulae from the Vedas (For One-line Answers to All Mathematical Problems''1, H. H. Shri Jagad-Guru Shankaracharya (the late) Swamy Shri Bharati Krishna Tirthaji Maharaja of the Govardhana Peetha Mutt, Puri, has declared, himself about "Vedic Sutras dealt with in the 16 volumes" on Vedic Mathematics.2 Smt. Manjulaben Trivedi, the Hon. General Secretary of Sri Vishva Punarnirmana Sangha, Nagpur, who has been a very close and favourite disciple along with her late husband Shri Chimanbhai M. Trivedi, of Shri Jagadguruji BKTM, has noted in the introductory article to the VM3 that the revered Guruji used to say that he had reconstructed the sixteen mathematical formula (given in the text) from the Atharvaveda after arduous research and "Tapas' of about eight years in the forest of Sringeri. From the life-sketch given by Smt. Manjulaben, it seems that, as Venkatraman, BKTM was born in March 1884, passed his M.A. Examination of the American College of Science, Rochester, New York, with Sanskrit, Philosophy, English, Mathematics, History and Science, securing the highest honours in all the seven subjects. As Professor Venkatraman Saraswati, he started his public life under the guidance of Late Hon'ble Shri Gopal Krishna

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Vol. XXIII, 2000 VEDIC SOURCES OF THE "VEDIC MATHEMATICS Gokhale, C.I.E. in 1905 in connection with the National Education Movement and the Sourth African issue. Due to his deepest attraction towards the study and practice of the science of sciences - the holy ancient Indian spiritual science or Adhyatma-Vidya, he proceeded, in 1908, to Sringeri Math in Mysore to lay himself at the feet of the renowned late Jagadguru Shankaracharya Maharaj Shri Satchidananda Shivabhinava Nrisimha Bharati Swami. In 1908 or so he had to assume the post of the first Principal of the newly started National College at Rajmahendri under a pressing and clamant call of duty from the nationalist leaders. But after three years, in 1911, he went back to Shri Satchidananda Shivabhainava Nrisimha Bharati Swami at Sringeri. The next eight years he spent in the profoundest study of the most advanced Vedanta Philosophy and practice of the Brahma-sadhana. In 1919 he was initiated into the holy order of Samnyasa at Varanasi by H. H. Jagadguru Shankaracharya Shri Trivikrama Tirthaji Maharaja of Sharadapeetha and was given the new name, Swami Bharati Krishna Tirtha. And in 1921, he was installed on the pontifical throne of Sharda Peetha Shankaracharya, and in 1925 he shifted to Puri when he was installed as Jagadguru Shankaracharya of the Govardhan Math, while Shri Swarupanandaji was installed on the Shardapeetha Gadi. In 1953, he founded at Nagpur an institution named Shri Vishwa Punarnirmana Sangha (World Reconstruction Association), with Shri Chimanlal Trivedi as the General Secretary and the Administrative Board consisted of his disciples, devotees and admirers.S Thus, it seems he discovered the VM Sutras during his stay at Shringeri, between 1911 and 1919, and at the age of his 34th or 35th year and for next few years he was busy working on these Sutras, and he seems to have definitely written, in school notebooks, all of his sixteenth volumes treating each of his sixteen Sutras in one independent volume, most probably well before 1953. From Shri P. M. Trivedi, who is related to both Shri Chimanlal Trivedi and Smt. Manjulaben Trivedi, informed me that originally he himself and the latter two belonged to Kapadwanj (District Kheda, Gujarat), and perhaps they turned into devotees of BKTM, when as the Jagadguru Shankaracharya he visited Kapadwanj for the monsoon months of the year 1937 or so. During

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DR N. M. KANSARA SAMBODHI his stay at Kapadwanj, BKTM is said to have borrowed some amount from Shri Manilal Desai, a money-lender of Dakor and devotee of him, and as a security against the borrowed amount, he had pledged his manuscript notebooks safely stuffed and packed in a few tin trunk boxes. As a security containing the life-long research work of his highly revered Shankaracharya, the boxes were scrupulously guarded and preserved by Shri Manibhai who had spread his bed on the place under or beneath which the boxes were kept. It seems, BKTM somehow could not repay the amount to Shri Manilal Desai till the end of the latter's lifetime, say till about the year 1955 or so. And then, the boxes came under the charge of Shri Laxminarayan, the son of Shri Manilal Desai. Shri Laxminarayan got them transported from Dakor to his residence at Asarva in Ahmedabad. Professor Vijaya M. Sane,? who evinced a great interest in tracing the location of the boxes containing the manuscript note-books of the VM in sixteen volumes, took great pains in utilising his contacts with the higherup in the Gujarat Government and Gujarat Police Department, and finally located the residence of Shri Laxminarayan in Ahmedabad, got in touch with the then Jagadguru Shankaracharya Swami Shri Abhinava Sachidananda Tirthaji Maharaj of Sharada Peetha, Dwarka (Gujarat), got the boxes confiscated and searched. But the boxes were found to contain useless scraps and old shoes and such other trash. After that when Prof. Sane contacted Shri Laxminarayan personally and talked to him, he was told that some German scholar had came searching for him and had offered big amount for the VM manuscript material of the sixteen volumes; that he had sold the contents of the boxes to that German scholar for Rs. 80,000/-, and had stuffed the boxes with rubbish. Even after that Shri Sane tried his utlost to trace the whereabouts and identity of the German scholar, through the help of Hon'ble Shri Hitendrabhai Desai, the then Chief Minister of Gujarat, but his efforts donot seem to have met with any degree of success so far. This must have happened some time in the year 1955-56, since, "unfortunately, the said munuscripts were lost irretrievably from the place of their deposit and this colossal loss was finally confirmed in 1956''.8 And as has been declared by Smt. Manjulaben Trivedi,9 her husband Shri Chimanlal Trivedi, found that Secretary of the Sri Vishva Punarnirmana Sangha, found that as a result of demonstrations before learned people and

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Vol. XXIII, 2000 VEDIC SOURCES OF THE 'VEDIC MATHEMATICS 5 socities by BKTM about the Vedic Mathematics as discovered by him, some people who had grasped a smattering of the new Sutras had already started to dazzle audiances as prodigies claiming occult powers without acknowledging indebtedness to the Sutras of Jagadguruji, and he pleased earnestly with Gurudeva and persuaded him to arrange for the publication of the Sutras in his own name. It was finally in 1957, when he decided to undertake a tour of the U.S.A., that he re-wrote from memory the present volume, viz., the VM (1965 Edn.), giving an introductory account of the sixteen formulae reconstructed by him; he wrote down the volume in his old age within one month and a half with his failing health and weak eyesight. The type-script of the VM was left over by BKTM in U.S.A. in 1958 for publication. It was through the good offices of Justice. N. H. Bhagavati, the then Vice Chancellor of the Banaras Hindu University, and Dr. Pandit Omkarnath Thakur, the veteran classical musician, that the Banaras Hindu University published the VM in the Nepal Endowment Hindu Vishvavidyalaya Sanskrit Granthamala (Vol. 10), in 1965, after about five years since the demise of BKTM in 1960. Thus, it seems to be a solid fact that BKTM did write down his sixteen volumes on the sixteen Sutras of the Vedic Mathematics, that he deposited his manuscript with his devotee Shri Manilal Desai of Dakor in Gujarat, that after the death of Shri Manilal, the material came in possession of his son Laxminarayan Desai, and the latter sold it to some German scholar for Rs. 80,000/-, and that, at least subconsciously, BKTM was under the impression that he was writing the book overall again, in a series of a number of volumes, although what he could write was a single volume published as the VM.10 On the Vedic Sources of the VM Sutras : In his talk and demonstration given to a small group of student naticians at the Calofornia Institute of Technology, Pasedena, California on 19th February, 1958, BKTM has been recorded to have said "that I also speak summarily about mathematics which I have been able to get from the Sutras of the Atharvaveda."'11 Giving some further details, he said : "one particular portion I am referring to, a particular portion of the Atharva-Veda is called the ganita sutras. The ganita sutras are also called the Sulba Sutras 'the easy mathematical formulae', that's the meaning of the expression. And

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DR. N. M. KANSARA SAMBODHI there are sixteen sutras, sixteen aphorisms in all, and the general name 'ganita' mathematics is given to the subject.''12 In the same talk he said : And then fourthly, in the Atharvaveda we have what is called the Sthapatyaveda which is the Sanskrit term for a combination of sciences starting with mathematics and all its branches without a single exception going on to the application of mathematics in various other departments, including architecture, engineering, and so forth."'13 According to him, there are four Upavedas, viz., Ayurveda, Dhanurveda, Gandharvaveda and Sthapatyaveda, connected with the Rigveda, Yajurveda, Samaveda and Atharvaveda, respectively.14 Under the sub-topic "Ganita Sutras",15 BKTM has given the following details : "One particular portion of the Athervaveda is called the Ganitasutras. They are also called the Sulba-sutras, and there are sixteen, aphorisms in all. In this connection, he referred to Professor Colebrooke, and quoted him as having said to the effect that he was unable to understand what the contents of those sutras are, and what connection those sutras have with mathematics, and that he did not understand those sutras; that it was unilleligible to him, it was beyond him. He has further informed us that coming to the same passage, the same portion of the Atharvaveda, Horece Hayman Wilson remarked "this is all nonsense", and that R. T. Griffith said it was "utter nonsense'' 16 We are further informed by BKTM that the above remarks of Colebrooke, Wilson and Griffith put him on the track, since he thought that there must be something in the subject which was being discussed with so much earnestness and which the commentators were trying to understand but could make nothing out of. So he went on with his simple idea that there was some meaning. The meaning may be all absolutely wrong, but to dismiss something off hand as nonsense because it is not understandable, was not correct.17 Sanskrit has a certain peculiarity about it, that the same passage very often deals with a different subject and is capable of yielding different meanings relating to different subjects. For example, there is a hymn of praise addressed to Sri Krsna. 18 This verse also gives the value of 1/10 to thirtytwo decimal places. The literal meaning of the verse is that in the reign of King Kamsa unsanitary conditions prevailed, which has apparently nothing to do with mathematics.

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Vol. XXIII, 2000 VEDIC SOURCES OF THE "VEDIC MATHEMATICS He further clarified that 'Mathematical formulae' is the heading of the subject, and inside we are told that the tyrant king ruled over the people oppressively.19 And here too, the heading is "Ganita Sutras', mathemaics formulae. So he thought there must be something. And for long years of meditation in the forest, and intense study of the lexicographies, lexicons of earlier times, 20 he devoted himself to the task of dicovering the mathematical meaning of the ganita-sutras. He studied the old lexicons, including Visva, Amara, Arnava, Sabdakalpadruma, etc. With these he was able to find out the meanings; he got the key in that way in one instance, and one thing after another helped him in elucidation of the other sutras, the other formulae. And he found to his extreme astonishment and gratification that the sutras dealt with mathematics in all its branches; that only sixteen sutras cover all the branches of mathematics, arithmatic, algebra, geometry, trigonometry, physics, plain and spherical geometry, conics, calculus, both differential and integral, applied mathematics of various kinds dynamics, hydrostatics, statics, kinematics, and all.21 In our endeavour to locate the portions of the Atharvaveda, that confronted Colebrooke, Wilson and Griffith and evoked the above-mentioned remarks from them, we have scanned through all the writings of H. Th. Colebrooke, which being more than a century old, could be available only in the very old libraries at Pune and Bombay, for personal reference and verification. As regards Colebrooke, he is known to have remarked as follows :22 ".. the Vedas ... are too voluminous for a complete translation of the whole; and what they contain would hardly reward the labour of the reader; much less that of a translator. The ancient dialect in which they are composed, and especially that of the first three Vedas, is extremely difficult and obscure; ... its difficulties must long continue to prevent such an examination of the whole Vedas, as would be requisite for extracting all that is remarkable and important in those voluminous works." During the course of his essays he has quoted generally from the Atharvaveda Samhita of the Saunakiya Sakha. Horace Hayman Wilson, too, has referred to Colebrooke's opinion in his essays and lectures.23 The portion of the Atharvaveda generally referred to by him seems to be the last two books, i.e. the Kandas XIX and XX.

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DR. N. M. KANSARA SAMBODHI R. T. Griffith, who has translated the whole of the Atharvaveda in English24 refers to "some attempts to bring sense out of utter nonsense which constitutes part of the last two books" of the Atharvaveda,25 Now, looking into the Griffith's translation and notes of the last two books of the Atharvaveda, we find him passing the following remarks, in the indicated places: AV. XIX. 6, Vol. II, p. 265, f.n. "This hymn is generally called the Purusha Sukta or Purusa hymn, ... The Rgvedic hymn has been translated also by Colebrooke. Miscellaneous Essays, pp. 167-168 167-168 ... Wilson's Translation should be consulted for the views of Sayana and the Indian scholars of his own and earlier times. AV. XIX. 22, 6, Vol. II, p. 280, f.n. "6 Small ones the Ksudras. Various portions and hymns of the Atharvaveda, which are not clearly identifiable, are designated by these and the remaining fantastic names." AV. XX, 5, 6, Vol. II, p. 323, f.n. "6 Famed for thy radiance, worshipped well the words this rendered, Sacigo and Sacipujana, have not been satisfactorily explained by the commentator, and their meaning is still uncertain." AV. XX, 5, 7, Vol. II, p. 324, f. n. 7 continued "See Professor Wilson's note who observes that the construction is loose, and the explanation not very satisfactory." - - AV. XX, 16, 3, Vol. II, p. 332, f. n. 3 "Prof. Wilson renders Sthivibhyah in this place by from the granacies'."' AV. XX, 16, 9. Vol. II, p. 333, f. n. 9 "Prof. Wilson following Sayana, paraphrases the second line :-". AV. XX, 34, 12, Vol. p. 351, f. n. - "12 The stanza is not taken from the Rgveda; and the manuscripts on which the printed text is based are corrupt and unintelligible as they stand." AV. XX. 35, 7, Vol. II, p. 353, f. n. "7 The verse is difficult. Sayana, Wilson, Benfey and Grassmann take Visnu to be an appellative or epithet of Indra." ... - AV. XX, 58, 1, Vol. II, p. 374 f.n. 3."1 This stanza is difficult and obscure See Prof. Cowell's note in Wilson's Translation." "The text is very elliptical and AV. XX. 74, 3, Vol. II, p. 389, f. n. obscure. Wilson." ...

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Vol.XXIII, 2000 VEDIC SOURCES OF THE 'VEDIC MATHEMATICS AV. XX, 76, 1, Vol. II, p. 391, f. n. - "1 The meaning of the stanza is obscure, and the text of the first half line is unintelligible. I follow the reading which Sayana gives in his Commentary, Vayo instead of Va yo ... - Wilson." AV. XX. 133, Vol. II, p. 441, f. n. - "There are five more stanzas, all with the refrain : 'Maiden, it truly is not so as thou, O maiden, fanciest.' A mere literal translation of these would be unitelligible, and the matter does not deserve expansion or explanation. These six stanzas are called Pravahlikas or Enigmatical Verses." Thus, BKTM seems to have referred to some portion of the Books XIX and XX of the Atharvaveda, while he passed his above comments. Now, when we search for the VM sutras of BKTM in both the Saunakiya and the Paippalada Samhitas, we find the passages like the following: AV. XIX, 6, 1-3 : sahasrabAhuH puruSaH sahasrAkSaH sahasrapAt / sa bhUmiM vizvato vRtvAtyatiSThad dazAGgulam // tribhiH padbhiAmarohat pAdasyahAbhavat punaH / tathA vya'krAmad viSvaGazanAnazane anu // tAvanto asya mahimAnastato jyAyAMzca pUruSaH / pAdo'sya vizvA bhUtAni tripAdasyAmRtaM divi // AV. XIX, 8, 2: aSTAviMzAni zivAni zammAni saha yogaM bhajantu / AV. XIX, 22 : aGgirasAnAmAdyaiH paJcAnuvAkaiH svAhA 1 SaSThAya svAhA 2 saptamASTamAbhyAM svAhA 3... prathamebhyaH zobhyaH svAhA 8 dvitIyebhyaH zobhyaH svAhA 9 tRtIyebhyaH zabebhyaH svAhA 10 AV. XIX, 23 : AtharvaNAnAM caturRcebhyaH svAhA 1 paJcarcebhyaH svAhA 2 ... aSTAdazaryebhya: svAhA 15 ekonaviMzatiH svAhA 16 viMzatiH svAhA 17 ... tRcebhyaH svAhA 19 ekarcebhyaH svAhA 20 ... ekAnRcebhyaH svAhA 22

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10 DR. N. M. KANSARA SAMBODHI AV. XIX, 32, 1 : zatakANDo duzcyavanaH sahasraparNa uttiraH / AV. XIX, 33, 1 : HEUTET: Tachlus: ...! But nowhere in the Atharvaveda Samhita, of both the Saunakiya or the Paippalada sakhas, norin Sayana's Commentary, nor in the Gopatha Brahmana, nor in the Kausika Sutra, nor in the Vaitana Sutra, nor in any of the Atharvaveda-parisistas, nor in the Angiras-kalpa, nor in the Karmapanjika, Karma-samuccaya, nor in the Atharvana-rahasya do we find any of the stras as they are given by BKTM. In this connection, BKTM has referred to Sthapatyaveda which is said to be an Upaveda of the Atharvaveda. Monier-Williams26 notices the following under the word 'Upaveda' : "upa-veda, as, m. 'secondary knowledge', N. of a class of writings subordinate or appended to the four Vedas (viz., the Ayurveda or science of medicine, to the Rgveda; the Dhanurveda or science of archery, to the Yajurveda; the Gandharvaveda or science of music, to the Samaveda; and the Sastraveda or science of arms, to the Atharvaveda; this is according to the Caranavyuha, but Susruta and Bhavaprakasa make the Ayur-veda belong to the Atharvaveda; according to others, the Sthapatyaveda or science of architecture, and Silpasastra or knowledge of arts, are reckoned as the fourth Upaveda." The portion of the Atharvaveda, called Ganita-Sutra, according to BKTM, is also known as 'Sulba-sutra' and it is said to belong to the Atharvaveda, and deal with the art and science of the building of fire-altars. Hence it would rightly be a part of the Sthapatyaveda. We should note here that the religious rites of the Paippaladins, dealt with in their Kalpa and Paddhati - the Angirasa-kalpa and the Karma-panjika - that have come down to us, are all of a Grhya character. They are to be performed on a single fire (ekagni-sadhya), and not three, as is necessary for the Srauta rites. There was a Paippalada Srauta Sutra in seven chapters,

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Vol. XXIII, 2000 VEDIC SOURCES OF THE 'VEDIC MATHEMATICS' 11 written by Agastya, as is known from a statement to this effect appearing in the Prapanca-hrdaya.27 Like the Kalpasutras of Asvalayana, Bodhayana and Jaimini, the work of Agastya also contained treatment of distinctive Vedic rituals. The lost Srauta Sutra of the Paippalada Sakha may, however, be taken to have contained more sacrificial matters than what the Vaitana Sutra of the Saunaka Sakha does. The Paippalada Samhita itself has a large number of sacrificial hymns which are not found in the Saunaka Samhita. These hymns relate to the Srauta rites like the Darsa-paurnamasa, Agnyadheya and Gostoma 28 Perhaps, the portion of the Atharvaveda known to BKTM as 'Ganita-sutra' might belong to the Kalpasutra part of this Srautasutra of Agastya. But, unfortunately, we have yet to come across a Sulba Sutra attached to the Atharvaveda; none else, except BKTM, has as yet noticed any such work. The question of the location and the veracity of the 'Ganita-sutra' being a part of some Kalpasutra of the Atharvaveda, should remain open till we discover it with the help of some of the oral reciters of the Paippalada Atharvaveda. The culture of the Paippalada Atharvaveda considered so long associated with Kashmir, but totally extinct from our country at the present time, is still a living force in the Eastern region of India. Thousands of Paippaladins residing in Orissa and the adjacent parts of Bihar and West Bengal have survived to this day unnoticed by the scholarly world. They have kept themselves away from the public eye and so much so that even the Sanskrit Commission appointed by the Government of India in 1956, unaware of their existence in the state of Orissa, was unable of their existence in the state of Orissa, was unable to locate them during its tours in the State. These people still follow their traditional rites and customs. Valuable Paippalada works which could not, up to this time, be traced anywhere in the country, have been found carefully preserved in their safe custody.29 Now, as regards the Sulba Sutras. They are the manuals for the construction of altars which are necessary in connection with the sacrifices of the Vedic Hindus. The Sulba Sutras are sections of the Kalpasutras, more particularly of the Srautasutras, which are considered to form one of the six Vedangas or "The Members of the Veda", and deal specially with rituals or ceremonials. Each Srautasutra seems to have its own Sulba section. So there were, very likely, several such works in ancient times.30 Patanjali, the Great commentator

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DR. N. M. KANSARA SAMBODHI of Panini's Grammar, states that there were as many as 1131 or 1137 different schools of the Veda; in particular, there were 21 different schools of the Rgveda, 101 schools of the Yajurveda, 1,000 of the Samaveda, and 9 Or 15 of the Atharvaveda 31 But most of them are now lost. At present we know, however, of only seven Sulba-sutras, those belonging to the Srauta-sutras of Baudhayana, Apastamba, Katyayana, Manava, Maitrayana, Varaha and Vadhula, while we find only the reference to two other works. viz., Masaka and Hiranyakesi, in the commentary of Karvindaswami on the Apastamba Sulba (xi. 11). As related to the different Vedas, the Sulba-sutras of Baudhayana, Apastamba, Manava, Maitrayana and Varaha belong to the Krsna Yajurveda; and the Katyayana Sulba-sutra to the Sukla Yajurveda. 32 As regards their importance, the available Sulba-sutras can sharply be divided into two classes. The first class will include the manuals of Baudhayana, Apastamba and Katyayana. They give us an insight into the early state of Hindu geometry before the rise and advent of the Jaina sect(500-300 B.C.). The Sulba-sutras of Manava, Varana, Maitrayana and Vadhula, comprising the second class, add particularly very little to our stock of information in this respect.33 It was perhaps primarily in connection with the construction of the sacrificial altars of proper size and shapes that the problems of geometry and also of arithmatic and algebra presented themselves, and were studied in ancient India, just as the study of astronomy is known to have begun and developed out of the necessity for fixing the proper time for the sacrifices and agriculture. At any rate, from the Sulba-sutras we get a glimpse of the knowledge of geometry that the Vedic Hindus had. Incidentally they furnish us with a few other subjects of much mathematical interest.34 Vedic Sources of the VM-Sutra Terminology : The VM sutras contain some very common mathematical terminology, which has so far been hardly examined from this point of veiw. Dr. Satyakama Varma has concluded in his research paper35 that though the term employed in these sutras cannot be claimed to be of the Vedic origin, yet they are later synonyms of the equivalent original Vedic terms, that the Vedic texts include much of the scientific and mathematical statements, which can make

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Vol. XXIII, 2000 VEDIC SOURCES OF THE "VEDIC MATHEMATICS 13 a strong basis for such like sutras, and that when the Jagad Guru claims that he has adopted nothing but Vedic Mathematics, he is right in his own way. On closer examination, we find that most of the terms utilised in the VM sutras are found to be prevalent in the Srauta Sutras and the Sulba Sutras. We shall see here which terms are used in which Vedic texts : (1) ANTA - Bau. Sul. I. 23. (2) ANTYA - Tait. Sam. 1. 7. 9. 1.; Maitr. Sam. 1.11.3; "the last member of a mathematical series" - Monier-Williams, Ske.-Eng. Dict., p. 44, Col. 3 : Ap. Sul. 2.3; Ath. Anu. 20.9; 104; 118. (3) ADYA - Ath. Sam. 19.22.1. (4) ANURUPYA | ANURUPATVA - Ap. Sul. 13.8. (5) URDHVA / URDHVAPRAMANA - Ap. Sul. 9.15; Bau. Sul. 2.3; Vadh. Sul. 7.2; 11. 9.; Hir. Sul. 3.14; 4.20 (6) UNIKRTYA / UNIKAROTI - Nid. Su. 1.7.28. (7) EKANYUNA / EKONA - Kat. Sul. 6.7. (8) EKADHIKA - Kat. Sul. 6.7. (9) GUNAKA / GUNA / DVIGUNA - Bau. Sul. 1.30. (10) GUNITA - Madh. Si. 16.2.; Yajn. Si. 2.104-105. (11) CARAMA - Ksud. Su. 1.1.; Bau. Sr. 10.48.2. (12) TIRYAK / TIRYAG-DVIGUNA - Kat. Sul. 6.7; TIRYAG-BHEDA Bau. Sul. 17.8; 19.7; TIRYAN-MANA Kat. Sul. 7.32; Bau. Sul. 1.46. (13) DASAKA - Ath. Anu. 19.17. (14) DASATAH - Asv. Sr. 8.5.7; Ap. Sr. 20.14.2; 22.17.5; Hir. Sr. 17.6.42. (15) NAVATAH - Asv. Sr. 8.5.7; Bau. Sr. 15.23. (16) NIKHILA - Madhy. Sr. 1.7.8.10. (17) NYUNA - Asv. Sr. 1.11.15. (18) PURANA - Kat. Sr. 24.7.18; Ap. Sr. 16.26.9; 16.27.6; PURAYET Bau. Sul. 8.12 (19) MADHYAMA - Sankh. Sr. 7.27.20; MADHYAMA-PURVA Bau. Sul. 7.17. (20) YAVAT... TAVAT - YAVAT-PRAMANA - Kat. Sul. 37.12; Ap. Sul. 3.11; Hir. Sul. 1.50; TAVAD-ANTARALA Bau. Sul. 8.11; Hir. Sul. 3.17.

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14 (21) YOJAYET / YUJYATE 21.7. - (22) LOPANA / LOPA Kat. Sr. 19.7.6. (23) VARGA (24) VESTANA Sankh. Gr. 3.1.8. (25) VYASTI - Ap. Sr. 10.6; Saskh. Sr. 16.1.1. (26) SUNYA - Drahy. Sr. 4.4.22; Nid. Su. 9.11.21. - - - DR. N. M. KANSARA SAME Hir. Sul. 4.20.; Ap. Sul. 11.46; Bau. Kat. Sul. 3.7; Ap. Sul. 3.11; Hir. Sul. 1.50. (27) SESA Kat. Sul. 3.2.3; Ap. Sul. 2.15; 13.2; Bau. Sul. 2.10.12.; Sul. 1.36; 4.34. (28) SAMASTI - Bau. Sr. 17.13.7; Jaim. Sr. 21.10. (29) SAMYASAMUCCAYA - Kat. Sr. 1.8.7. 21; 14. 3.5. (30) SOPANTYA UPANTYA - Ap. Sul. 1.12; Hir. Sul. 1.22. This shows that most of the terms utilized in the VM Sutras are not but quite as old as the Srauta Sutras and the Sulba Sutras. In connection it should be noted that the VM Sutras cannot be branded as Vedic' simply because they do not incorporate the very ancient ar linguistic usages mostly found in the Vedic Samhitas or Brahmanas. In the Upanisads, which form the integral parts of some of the Samhitas Brahmanas, are found to have been composed in a language which is 1 or less very similar to the one which is known as Paninian or Classical. the Sulba Sutras too utilize the same sort of Sanskrit, as for instance Bau. Sul. 4.62-63 ibid., 7.6 Man. Sul. 10.3.5.11 Ap. Sul. 3.21 ibid., 5.18 ibid., 13.7-8 Kat. Sul. 3.6-10 : paJcamabhAgIyAyAH cASTabhyaH / tAni daza / : yadavastAdaparicchinnaM tatpurastAdupadadhyAt / dvikayorvotsRjettataH / : tRtIyena navamI kalA / : aSTAviMzatpUtaM padasahasraM mahAvediH : dvayAni khalu droNAni / caturasrANi parimaNDalAni ca / : dviH pramANA catuHkaraNI triH pramANA navakaraNI catuHpramANA karaNI / yAvatpramANA rajjurbhavati tAvantastAvanto vargA bha tAntsamasyet / ardhapramANena pAdapramANaM vidhIyate / tR navamAMzaH / caturthena SoDazI kalA /

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Vol. XXIII, 2000 VEDIC SOURCES OF THE "VEDIC MATHEMATICS 15 Thus, in point of the language, the VM Sutras too are similar and cannot be segregated as non-Vedic; they are as much Vedic as are the Srauta Sutras and the Sulba Sutras so far as the point of their language is concerned. And this is perhaps, because of their likelhood of being a part of the yet untraced Sulba-sutra of the Atharvaveda. And it is in view of these sutras being a part of the yet untraced Sulbasutra, and therefore belonging to the Sthapatyaveda an upaveda, of the Atharvaveda, that we may regard them as 'Vedic', which is general term denoting not merely the texts connected with some Vedic sakha, but not necessarily the Samhita and Brahmana only. Any text connected with the Veda Vidya or Vedic ritualistic, spiritual or any other practical aspect pertaining to the auxiliary sciences connected with Vedic Hinduism, may without hesitation be termed 'Vedic'. BKTM's Concept of the 'Veda' and 'Vedic : ... "From time to time and from place to place during the last five decades and more, we have been repeatedly pointing out that the Vedas (the most ancient scriptures, nay, the oldest Religious' scriptures of the whole world) claim to deal with all braches of learning (spiritual and temporal) and to give the earnest seeker after knowledge all the requisite instructions and guidance in full detail and on scientifically - nay, mathematically, accurate lines in them all and so on." "The very world 'Veda' has this derivational meaning, i.e., the fountain-head and illimitable storehouse of all knowledge. This derivation, in effect, means, connotes and implies that the Vedas should contain within themselves all the knowledge needed by mankind relating not only to the socalled 'spiritual' (or non-worldly) matters but also to those usually described as purely 'secular', 'temporal' or 'worldly', and also to the means required by humanity as such for the achievement of all-round, complete and perfect success in all conceivable directions and that there can be no adjectival or restrictive epithet calculated (or tending) to limit that knowledge down in any sphere, any direction or any respect whatsoever." "In other words, it connotes and implies that our ancient Indian Vedic lore should be all-round complet and perfect and able to throw the fullest necessary light on all the matters which any aspiring seeker after knowledge can possibly seek to be enlightened on.''36

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DR. N. M. KANSARA SAME As to the metaphysics, mathematics, physics and other subjects, BKTM ha from a long time ago, that the Vedas which openly declare that these sul are integral parts of the Vedic scriptures should be studied from the stand of the scholar, from the standpoint of a person who is absolutely impartial no prejudices, no presuppositions, a person who is a seeker after truth welcomes the truth from whatever direction it may come. So we have to with open minds, nothing a priory, nothing taken for granted. We have had centuries of tradition over a long period of time, not merely various clir So far as the Indian scriptures are concerned, we donot find any difficul all because each science is an integral part of a particular Veda, a parti scriptural portion of our literature.37 As has been aptly remarked by Swami Pratyagatmananda Saraswati, 38 BI belonged to a race, now fast becoming extinct, of die-hard believers think that the Vedas represent an inexhaustible mine of profoundest wis in matters both spiritual and temporal; and that this store of wisdom not, as regards its assets of fundamental validity and value at least, gath by laborious inductive and deductive methods of ordinary systematic inq but was a direct gift of revelation to seers and sages who in their hi reaches of Yogic realisation were competent to receive it from a soi perfect, immaculate. To carry conviction, BKTM has, by his comparative and critical study of Vedic Mathematics, made abundantly clear the essential requirement of b prepared to go the whole length of testing and verification by accepted accredited methods. 39 That there is a condolidated metaphysical background in the Vedas of objective sciences including mathematics as regards the basic conception a point that may be granted by a thinker who has looked broadly and de into both the realms.... That metaphysical background includes mathem: also; because physics as ever pursued is the application of mathematic: given or specified space-time-event situations. The late Shankaracharya claimed, and rightly we may think, that the Vedic Sutras and their af cations possess these virtues to a degree of eminence that cannot challenged. The outstanding merit of this work lies in his actual proving this contention.40

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Vol. XXIII, 2000 VEDIC SOURCES OF THE "VEDIC MATHEMATICS' Whether or not the Vedas be believed as repositories of perfect wisdom, it is unquestionable that the Vedic race lived not merely as pastoral folk possessing half-or-quarter-developed culture and civilisation. The Vedic seers were, again, not mere 'navel-gazers' or 'nose-tip-gazers'. They proved themselves adepts in all levels and branches of knowledge, theoretical and practical. For example, they had their varied objective science, both pure and applied... The old seer scientist had both his own theory and art (technique) for producing the result, but different from those now prevailing. He had his science and technique, called Yajna, in which Mantra, Yantra and other factors must co-operate with mathematical determinateness and precision. For this purpose, he had developed the six auxiliaries of the Vedas in each of which methematical skill and adroitness, occult or otherwise, play the decisive role. The sutras lay down the shortest and surest lines.41 In his Foreword of the General Editor, Dr. V. S. Agrawala has aptly pointed out41 that the question naturally arises whether the Sutras which form the basis of this treatise, viz., the VM, exist any where in the Vedic literature as known to us. And we find that the Sutras in the form presented by BKTM, have not been found to form any part of the texts of the Atharvaveda Sarhita, both Saunaka and Paippalada, nor the Gopatha Brahmana, nor the Kausika Sutra, nor the Vaitana Sutra, nor in any of the Upanisads traditionally belonging to the Atharvaveda, nor in any of the extent Sulba Sutras of both the Krsna and the Sukla Yajurveda Sakhas, nor in the Atharvaveda-parisistas. 42 But, says Dr. V. S. Agrawala, this criticism loses all its force if we inform ourselves of the definition of Veda given by BKTM himself as quoted of the definition of Veda given by BKTM himself as quoted above. It is the whole essence of his assessment of Vedic tradition that it is not to be approached from a factual standpoint but from the ideal standpoint, viz., that the Vedas as traditionally accepted in India are the repositary of all knowledge, and hence they should be, and not what they are, in human possession. That approach entirely turns the tables on all the critics, for the authorship of Vedic mathematics then need not be labouriously searched in the texts as preserved from antiquity.43 Even then, with due deference to the statements of a kind-hearted impartial scholarly saint like BKTM, we have yet to endeavour to trace the text of

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DR. N. M. KANSARA SAMBO the 'Ganita-sutra' or the Sulba-sutra, traditionally attached to the Atharvav a part of which is evidently referred to by him. Till then, the chaptei the Vedic source of these Sutras cannot be finally closed. Swami Pratyagatmananda Saraswati has referred to a consolidated metaphy background in the Vedas of the objective sciences including mathematics regards their basic conceptions.44 It will, therefore, be useful to briefly su the mathematical data as already available in the extant Vedic texts. Mathematical Background in the Vedas : Dr. R. P. Kulkarni has referred to the following data in the Vedas45 the remark that in fact the geometry of the Aryans is predominated arithmatics, and that they have algebraised geometry. The following figures with their increasing values occur in the Rgveda One year (1.110.4) Ninety four (1.155.6) Two lips, Two breasts (2.39.6) Ninety nine (1.54.6; 1.84.13) Three wheeled chariot (3.34.2,5) Hundred roads (1.36.16; 1.53.8) Four eyes (1.31.13) Hundred and seven (10.97.1) Five (1.164.12-13) 150 (1.133.4) Six horses (1.116.4) 210 cows (8.19.37) Seven Sindhus (7.35.8) 300 cows (5.36.6) Seven cities (1.6.7) 360 spokes (1.164.48) Eight directions (1.35.8) 440 horses (8.55.3) Nine days (1.116.24) 720 (1.164.11) Ten nights (1.116.24) 1,000 (1.164.41) Eleven (1.139.11) 3,380 gods (3.9.9) Twelve (1.164.48) 4,000 (5.30.12) Fourteen (10.114.6) 9,000 (1.80.8) Twenty Kings (1.53.9) 10,000 (5.27.1; 8.1.5) Twenty one secret places (1.72.6) 30,000 (4.30.21) Forty horses (1.126.4) 60,000 cows (1.126.3) Forty nine Maruts (7.51.3) 60.099 (1.53.9)

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19 Vol. XXIII, 2000 VEDIC SOURCES OF THE 'VEDIC MATHEMATICS Fifty maid servants (8.19.36) 70,000 (8.46.22) Fifty three dice (10.34.8) One lakh (2.14.6) Sixty three Maruts (8.96.8) Five lakhs (4.30.15) Ninety (1.80.8; 1.121.13; 1.130.7.) Many lakhs (2.14.7) Series of two 2, 4, 6, 8 numbers of horses were used for chariot. Series of ten 10, 20, 30, 40, 50, 60, 70, 80, 90, 100 (2.18.5-6). The series of 10 upto 1012 is given in the Yajurveda Samhita, with the successive terms as Eka (1), dasa (10), Sata (100), Sahasra (1,000), Ayuta (10,000), Niyuta (1,00,000), Prayuta (10,00,000), Arbuda (1,00,00,000), Nyarbuda (10,00,00,000), Samudra (1,00,00,00,000), Madhya (10,00,00,00,000), Anta (1,00,00,00,00,000) and Parardha (10,00,00,00,00,000). (Y.V.17.2) The series of odd figures 1,3,5,7,9... 31,33 (Y.V.18.24). The series of four 4,8,12,16... 48 (Y.V.18.25) The series of i, 17, 2, 2, 3, 3i and 4 (Y.V.18.26) In the Taittiriya Samhita, too, the following series are mentioned (T.S. 8.2.11-20) : The arithmetic series of odd figures 1,3,5,... 19, 29, 39... 99. The series of two 2,4,6,8,... upto 20. The series of four 4,8,12,16,20. The series of five 5,10,15,20 ... upto 100. The series of ten 10,20,30,40 ... upto 100. The series of twenty 20,40,60 and 80. The series of hundred 100,200,300 upto 1000. The series of Ten from 10,100,1000... upto 1012. The multiplications : 4 X 5 = 100 = 5 x 20 = 10 x 10 = 20 X 5. In the Atharvaveda large figures like Sata, Sahasra, Ayuta, and Nyarbuda are mentioned (Ath. V. 8.8.7). The decimal system in the Atharveda is 5 and 50, 7 and 70, 9 and 90, 1 and 10, 2 and 20, 3 and 30 (A.V.6.25.1-3; 7.4.1; 19.47.3-5).

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DR. N. M. KANSARA SAMBODHI The idea of infinity (ananta) is referred to in "37HCUTTIT Healtor" (Y.V.16.54), "HELIOT GET THI a" (Bih. Up. 2.5.19), "3471Ha a da nich prufa" (Bih. Up. 3.2.12), and "34776 PE Rast:" (Brh. Up. 4.1.5). There is a reference to the division of thousand by three in the Rgveda (6.69.8). That the division of thousand by three gives 333 x 3 + 1 is clearly mentioned in the Satapatha Brahmana (4.5.8.1). The fundamental operations given in this last work includes sums, multiplications, divisions and ratios. Thus, we have sums like 12 + 5 + 3 + 1 = 21 (1.3.5.11); 10 + 10 + 10 + 1 = 31 (3.1.4.23); 3 + 3 + 4 = 10 (3.9.4.19); 10 + 10 + 2 + 2 = 24 (6.2.1.23); 12 + 5 + 3 + 1 = 21 (6.2.2.3); 10 + 4 + 1 + 1 + 1 = 17 (6.2.2.9); 24 + 12 = 36, 36 + 11 + 11 = 58, 58 = 60, 21 + 12 = 33, 33 + 11 + 11 = 55, 55 + 3 = 58, 58 + 2 = 60, 17 + 12 = 29, 29 + 11 + 11 = 51, 51 + 3 = 54, 54 + 2 + 2 = 58, 58 + 2 = 60 (6.2.2.31-37); 21 + 1 + 1 + 2 + 2 + 3 = 32 (7.1.2.16-17); 60 + 24 + 13 + 3 + 1 = 101 (10.2.6.1). We have multiplications like 360 x 2 = 720, 720 X 80 = 57600 (2.3.4.19-20). 1 year = 360 nights = 720 days and nights = 10,800 Muhurtas; 1 Ksipra = 15 x 10, 800 Munurtas; 1 Etarha = 15 Ksipras; 1 Ida = 15 Etarhas; 1 Prana = 15 lda; and also 1 Ana = 15 Nimesa, 1 Nimesa = 15 Lomagarta, 1 Lomagarta = 15 Svedayana, 1 Stoka = 15 Lomagarta (12.3.2.3-5). 10 10 100 100 We have divisions like 10 = 2, . = 5, 190 = 20, 100 = 50, etc. (4.5.8.16), divisions of 720 by 2 to 24, such as 720 = 360, 720 = 3 x 80, 720 = 180, 720 = 144, 720 = 120, 720 = 90, 720 = 80, 720 = 72, 720 = 60, 720 = 48, 720 = 45, 720 = 40, 720 = 36, 720 = 30 (10.24.2.1-20). Here the ratios 720, 7070720 700 70.220.120 and 52 are not given as they do not give complete divisions. The geometrical progression is mentioned in the Pancavimsa Brahmana as 12, 24, 48, 96, 192, ... 3072, 6144, ... 49152, 98304, 196608, 393216 (18.3).

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Vol. XXIII, 2000 VEDIC SOURCES OF THE "VEDIC MATHEMATICS 21 Yajurveda mentions the following fractions, viz., Tryavi, Tryavi, Dityavat, Dityauhi, Pancavi, Pancavi, Trivatsa, Trivatsa, Turyavat and Turyauhi (Y.V. 18.26). The Satapatha Brahmana mentions the following operations of fractions, viz., +++= 1 (1.2.4.1; 3.6.3.5); } + 3 = (4, 1, 3.13-14); and = + = = 1 (4.6.7.3). 4 4 Dr. S. N. Sen observes46 that the method of obtaining higher and higher numbers in multiples of ten is clearly indicated. It appears that the thinking out and naming of such large numbers were a favourite pastime of the ancient Indian mathematicians. The Vedic Hindus showed the same proficiency in devloping a scientific vocabulary of number names, in which the principles of addition, subtraction and multiplication were conveniently used. The system required the naming of the first nine digits, multiplying each of them by ten. The additive and the multiplicative principles are simultaneous used when, in the number concerned, the members from one to nine participate with multiples of ten. Acquaintnce with the fundamental arithmetical operations with elementary fractions, progressive series is clearly indicated in the Vedic texts and their appendages.47 The Vedic hymns make several references to arithmatical principles, like the consecutivity of numbers from 1 to 10 (AV. 13.4), additions of numbers with multiple of 10 (A.V. 5.15), additions of 2 (YV. 18.24), Additions of 4 (YV. 18.25), mention of the digit 99 (RV. 1.84.3), multiple by 11 (AV. 19.47), numeral system (YV. 17.2), and fractions. 48 The various Sulba-sutras that have been noted above have come down to us as parts of the Srauta-sutras and constitute Brahmanic geometrical manuals for the construction of sacrificial altars. In the various rules given, certain assumptions are taken for granted. Most of the postulates of the Sulba are concerning the division of figures, such as straight lines, rectangles, circles and triangles, and a few of them are about other matters of importance.49 Of greater importance are the rules given in the Sulbas for the combination and transformation of rectilinear figures, specially the squares and the rectangles. The so-called 'Pythogorean' theorem of the square of the diagonal is more explicitely given in more or less the same language in all the

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DR. N. M. KANSARA SAMBODHI Sulbasutras we know of. There is hardly any doubt that the Vedic sulbavids at this distant date possessed a valid proof of the theorem, of which the texts themselves provide reliable indications, while, as Junge has pointed out, the Greek literature of the first five centuries after Pythogras contained no mention of the discovery of this or any other important geometrical theorem by the great philosopher and furthermore emphasized uncertainties in the statements of Plutarch and Proclus.50 Regarding other areas of geometry, the area of a triangle, a parallelogram and a trapezium, as also the volume of a prism or cylinder and of the frustum of a pyramid are given 51 Another type of problem which interested the Sulba geometers was the circling of the square or its converse the squaring of the circle. Through these exercises, the Vedic Hindus were led to finding approximate values of.52 The altar geometry of the Sulba-sutras does not fail to give us a glimpse of the beginnings of algebraic notions among the Vedic Hindus. The Quadratic Equation is utilized for the enlargement or reduction of the altar in accordance with a number of plans. The Sulbas contain rules for the construction of a square n times a given square; the rule involves the application of indeterminate equation of the second degree and simultaneous indeterminate equation of the first degree. Elemetary operations with surds (karani) are clearly indicated in various places of the text. The Vedic Hindus have been credited further with the notion of irrationality of the quantities 2, 13. The methods by which the values of these irrationals were obtained is not indicated in the texts, but more complete and clear statement and several indications of the derivations of approximate values are embedded in the very texts themselves. Another favourite mathematical pursuit of the Vedic Hindus was in the field of permutations, cominations. This interest was undoubtedly activated by the considerations of the Vedic meters and their variations. There were several Vedic meters with 6, 8, 9, 11, 12 syllables. The Vedic meter specialists were concerned with the problem of producing different possible types of meters from those of varying syllables by changing the long and short sounds within each syllable group. In this effort, they were led invariably to laying the foundation of the mathematics of permutation and combinations. Special importance arraches to Pingala's Chandah-sutras (200 B.C.) which contains a method called meru-prastara for finding the number of combinations of n syllables taken 1, 2, 3, ... n at a time. The meru-prastara is the same as the triangular array known in Europe as Pascal's triangle.53

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Vol. XXIII, 2000 VEDIC SOURCES OF THE "VEDIC MATHEMATICS VM Terminology vis-a-vis that of the Medieval Mathematicians : The medieval mathematicians like Aryabhata I (A.D. 476), Brahmagupta (A.D. 598), Bhaskara I (A.D. 600), Mahaviracarya (A.D. 850), Aryabhata II (A.D. 950), Sridharacarya (A.D. 991), Sripati (A.D. 1000), Bhaskara II (A.D. 1114), Narayana (A.D. 1350), and their commentators, have composed works like the Aryabhatiya, Brahmasphuta-siddhanta, Mahabhaskariya and Laghubhaskariya, Ganita-sara-samgraha, Mahasiddhanta, Patiganita and Trisatika, Ganita-tilaka, Siddhantasiromani along with Lilavati and Bijaganita, and Ganitakaumudi, respectively. In these works they have utilized various technical terms for indicating various mathematical operations. Some of these terms they might have inherited traditionally, while some they might have newly coined. The most important of the Hindu numberal notations is the decimal placevalue notation. In this system there are only ten symbols, those called anka (= mark) for the numbers one to nine, and the zero symbol, ordinarily called sunya (= empty).54 There is further a system called Katapayadi in which the consonants of the Sanskrit aplhabet have been used in the place of the numbers 1 to 9 and zero to express numbers; the conjoint vowels used in the formation have no numerical significance. It gives brief chronograms, which are generally pleasant sounding words. Scholars and scientists have tried to bring out astonishing data of scientific value from the application of this system to various Vedic texts.55 BKTM has treated this topic in one full chapter in his VM.56 The Hindu name for addition is Samkalita, with other equivalent terms like Sarnkalana, Misrana, Sammelana, Praksepana, Ekikarana, Yukti, Yoga and Abhyasa. The word Samkalita has been used by some writers in the general sense of a series. 56 The terms Vyutkalita, Vyutkalana, Sodhana, Patana, Viyoga, etc., have been used for subtraction, while Sesa, Antara denote the remainder. The minuend is called Sarvadhana of Viyojya and the subtrahend Viyojaka 57 The common Hindu name for multiplication is Gunana, which appears to be the oldest as it occurs in the Vedic literature. The terms Hanana, Vedha, Ksaya, etc. are also used for multiplication. The multiplicator is Gunya, multiplier is Gunaka or Gunakara, and product is Gunana-phala or Pratyutpanna.59 Division seems to have been regarded as the inverse of multiplication; and the common Hindu names for the operation are Bhagahara, Bhajana, Harana,

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DR. N. M. KANSARA SAMBODHI chedana, etc. The dividend is termed Bhajya or Harya, etc., the divisor Bhajaka, Bhagahara as simply Hara, and the quotient Labdhi or Labhdha.60 The Sanskrit term for square is Varga or Krtil, while that for the cube is Ghana.62; and square-root is Varga-mula,63 while the cube-root is Ghanamula.64. The symbols for powers and roots are abbreviations of Sanskrit words of those imports and are placed after the number affected. Thus, the square is represented by Va (from Varga), cube by Gha (from Ghana) the fouth power by Va-Va (from Varga-Varga), the fifth power by Va-Gha-Gha (from Varga-Ghana-Ghata), the sixth power by Gha-Va (from Ghana-Varga), the seventh power by Va-Va-Gha-Gha (from Varga-Varga-Ghana-Ghata) and so on. The product of two or more unknown quantities is indicated by writing Bha (from Bhavita) after the unknowns with or without the interposed dots; e.g. Yava-kagha-bha or Yavakaghabha means (ya)3 (ka)3.65 Brahmagupta mentions Varna as the symbols of unknowns,65 generally represented by letters of the alphabet or by means of various colours such as Kalaka (Black), Nilaka (blue), Pitaka (yellow) and Haritaka (green). At one time the unknown quantity was called Yavat-Tavat (as many as, SO much as) or its abbreviation Ya.66 The multiplication of unknowns of unlike species is the same as the mutual product of symbols; it is called Bhavita. 68 The work of forming the equation is Samikarana, Samikriya or Samikara.69 Writing down an equation for further operations is called Nyasa.70 The operation to be performed on an equation next to is statement (nyasa) is technically known as Samassodhana, or simply Sodhana (= complete clearance), which varies according to the kind of the equation.71 Brahmagupta has classified equations as Eka-Varna-samikarana (equation with one unknown, anekavarna-samikarana (equations involving several unknowns), and Bhavita (equations involving products of unknowns); and the first class is again divided into two subclasses, viz., linear equations and quardratic equations. The principal of elimination of the middle term is Madhyamaharana.72 Ista-karma is operation with an optional unknown, a method described by Bhaskara 11,73 One topic commonly discussed by almost all Hindu mathematicians goes by the special name of Sankramana (concurrence), Sankrama or Sankrama. Brahmagupta includes it in algebra while others consider it as falling within the scope of arithemtic; the subject of discussion here is the investigation of two quantities concurrent or grown

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Vol. XXIII, 2000 VEDIC SOURCES OF THE "VEDIC MATHEMATICS ogether in the form of their sum and difference, in other words, the solution of the simultaneous equations x+y = a, x - y = 6.74 The process of solving he following two particular cases of simultaneous quardratic equations was distinguished by most Hindu mathematicians by the special designation Visama-krama (dissimilar operation) : x2 - y2 = m x2 - y2 = m x - y = n ) ... (i) x + y = p ) ... (ii).75 The subject of indeterminate analysis of the first degree is generally called by the Hindus Kuttaka, Kuttakara, Kuttikara or simply Kutta.76 The equation by = ax + 1 is generally called by the name of Sthira-kuttaka or Drdha-kuttaka; later on the word Drdha was employed by later writers as equivalent of Niccheds (having no divisor) or Nirapavartya irreducible.77 The indeterminate equations of the first degree put into the form by, = 4x c by2 = azx cz byz = azx PS cz has, on account of its important applications in mathematical astronomy, received special treatment at the hands of Hindu algebraists from Aryabhat onwards. It is technically called Samslista-kuttaka.78 The indeterminate quardratic equation Nx2 # c = y2 is called by the Hindus Varga-praketi or Kstipraksti (square-nature), and the absolute number or unity is Rupa, while the number which is associated with the square of the unknown is Praksti. The number whose square, multiplied by an optional multiplier and then increased or decreased by another optional number, becomes capable of yielding a square-root, is designated by the term the lesser root-Kanistha-pada or Adya-pada (first root). The root which results, after those operations have been performed, is called by the name Jyestha-pada (greater root) or Anyapada or Antya-pada (second root). If there be a number multiplying both these roots, it is called the Udvartaka (augmenter); and, on the contrary, if there be a number dividing the roots, it is called the Apavartaka (abridger). The interpolator is Ksepaka.79 Bhaskara II succeeded in evolving a very simple and elegant method by means of which one can derive an auxiliary equation having the required interpolator 1, 2 or 4, simultaneously with its two integral roots from another auxiliary equation empirically formed with

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DR. N. M. KANSARA SAMBODHI any simple integral value of the interpolator, positive or negative; this method is called by the technical name Cakravala or the "Cyclic Method'.80 Bhaskara Il distinguishes two kinds of indeterminate equations as Sakrtsamikarana (Single Equation) and Asakst-samikarana (Multiple Equation).81 The indeterminate equation of the type bx + c = y2 is called Varga-kuttaka or 'Squarepulveriser',82 while that of the type bx + c = y3 is called the Ghana-kuttaka or 'Cube-pulveriser'.83 As compared to the above terminology of the medieval mathematicians, that of the VM is very simple and more akin to that of the Sulba-sutras, which are an integral part of the Kalpa Vedanga. As has been rightly observed by Professors R. C. Gupta84, the Sulba-sutras, although codified later on, represent much older material which was further enriched. Indian geometry on the Sulba-Sutras level could not have been created overnight, since the names of the altars for which it is utilised are as old as the Taittiriya Samhita and even the Rgveda. The Sulba-sutras material is not only important for mental and intellectual history of ancient India, but is also valuable for the history of human mind in general. It is also significant for investigating the philosophy, methodology and originality of Indian exact sciences. The Methodology of the Medieval Mathematicians and that of BKTM in the VM According the medieval mathematicians like Brahmagupta and other there are twenty operations (parikarma) and eight determinations (vyavahara) in Patiganita, i.e. calculation. The commentators have given the list of these logistics and determinations as follows 585 (1) Samkalitam or addition; (2) Vyavakalitam or subtraction; (3) Gunana or multiplication; (4) Bhagahara or division; (5) Varga or square; (6) Vargamula or square-root; (7) Ghana or cube; (8) Ghana-mula of note-book; (913) Panca-jati or five standard forms of fraction; (14) Trairasika or the rule of three; (15) Vyasta-trairasika or the inverse rule of three; (16) Panca-rasika or the rule of five; (17) Sapta-rasika or the rule of seven; (18) Navarasika or the rule of nine; (19) Ekadasa-rasika or the rule of eleven; and (20) Bhanda-pratibhanda or barter and exchange; while the eight determinations

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Vol. XXIII, 2000 VEDIC SOURCES OF THE 'VEDIC MATHEMATICS 27 are : (1) Misraka or mixture; (2) Sredhi or progression or series; (3) Ksetra or plane figures; (4) Khata or excavation; (5) Citi or stock; (6) Krakacika or saw; (7) Rasi or mound; and (8) Chaya or shadow. That all mathematical operations are variations of two fundamental operations on addition and subtraction was recognised by the Hindu mathematicians, from early times.86 For addition there were two processes, viz., Direct and Inverse. For subtraction too there were both such processes. But BKTM has not touched these two operations, and he seems to have taken for granted the current prevalent methods in India, which includes mere mechanical application of a set of formulae committed to memory. BKTM has started with the multiplication for which he has utilized the 'Urdhva-tiryak' sutra. Medieval mathematicians use five methods, viz., Gomutrika, Khanda, Bheda and Ista, as also the Kapata-sandhi. Datta and Singh have noticed seven distinct modes of multiplication employed by the Hindus, viz., Door-junction Method, Gelosia Method, Cross Multiplication Method, Multiplication by Separation of Places, Zigzag Method, Parts Multiplication Method and Algennair Method.87 Out of these the Cross Multiplication Method is algebraic and has been compared to Tiryak-gunana or Vajrabhyasa (cross multiplication) used in algebra.88 This method was known to the Hindu scholars of the eight century, or earlier. BKTM's method is a simplied version of this method. Division was not considered to be difficult, as the most satisfactory method of performing it had been evolved at a very early period. In fact no Hindu mathematician seems to have attached any great importance to this operation, as it was considered to be too elementary.89 A method of division by removing common factors seem to have been employed in India as mentioned in early Jain works (c. 160). The modern method of division is the Method of Long Division, invented in India about the 4th Century A.D., if not earlier. 90 BKTM utilises the 'Nikhilam' sutra, the 'Paravartya' sutra, and some others for division. There is no comparable method to this in the medieval writers. As regards the problems of factorisation, equations, squaring or cubing, or square-roots or cube-roots, decimals and geometrical operations, I would leave the comparison to veteran mathematicians, rather than venture in the field not quite familiar to me as a Sanskritist.

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DR. N. M. KANSARA SAMBODHI Concluding Remarks: In his recent article Dr. J. N. Kapurol has observed that the word 'all' in the sub-title 'Sixteen Simple Mathematical Formulae from the Vedas, the one-line answers to all mathematical problems' has led to a great deal of confusion. The book, viz., the VM, deals with arithmetic and computation, but mathematics should not be confused with computation. In the minds of a great many people the terms 'mathematics' and 'computation' are synonymous. To be a great mathematician' is to be a rapid computor'. However, in some branches of mathematics, calculations play a very minor, even negligible, role. If a mathematician has to answer a question which calls for a number, he may have to do some computation to obtain the required result. However, the essential part of the solution in the problem is not the computation, but the reasoning process which enables the solver to choose the appropriate computation. It is this intellectual effort of analysing the solution that constitutes the mathematical character of the problem. And Prof. Kapur's quotation from Court, can be supported by a remark from Bhaskara who states in his Bija-ganita that the intelligent mathematicians should devise by their own sagacity all such artifices as will make the case for the method of the Square-nature and then determine the values of the unknowns.92 As per the assessment of Prof. Kaput,93 this book, the VM, is not concerned with those aspects of mathematics which do not depend on computation. However, most of the applicable parts of mathematics do require computation, but even here the real mathematical part is non-computational thinking and logical part, for which the present book does not provide any help. The book deals with only a small aspect of mathematics and its claim to give one-line answers to all mathematical problems is false, since most mathematical work in the VM consists of the following stages : doing experiments with numbers; recognising patterns and making conjectures; proving the conjectures; making these into theorems; generalising the theorems; and abstracting the results to give them a larger degree of applicability; it deals with the first two aspects in the mathematical process, in fact mainly the second aspect only. Apparently Swamiji spent years in doing experiments with numbers and recognised patterns which could simplify the computation process, and then be followed the Vedic tradition

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Vol. XXIII, 2000 VEDIC SOURCES OF THE "VEDIC MATHEMATICS" 29 by writing the formulae in very compact form. He also followed the Vedic tradition of not giving proofs. A formula may be given and varified a million times, yet it is not considered as a part of mathematics unless a rigorous proof is available. The Late Prof. P. L. Bhatnagar gave proofs of most of the formulae given by Swamiji94 and the rest of the formulae can easily be proved. The proofs require only intermediate level of mathematics at which Swamiji worked and to regard it as high-level research in mathematics will again be making a false claim. Thus, according to Prof. Kapur, VM has nothing to do with mathematics in the Vedas except that it was written by a person who knew both Vedas and mathematics.95 This remark is rather too much categorical, especially for a scholar like Prof. Kapur, who has been a veteran mathematician alright, but he does not know the Vedas first hand. In my opinion, based on the first hand acquaintance with the contents of the Vedic texts referred to above, and with the VM as presented by BKTM, and in view of the scholarly, impartial, truth-loving and highly inqusitive nature and the versatile mind of the revered personality like him, and in view of the declarations he himself has made in his lecture in U.S.A., it seems to be beyond doubt that he did come across some Sulba-Sutra traditionally associated with the Atharvaveda, picked up some sixteen sutras initially, and later on some other thirteen or more sutras, worked on it for eight years from mathematical point of view, and in the light of his first hand knowledge of mathematics discovered the mathematical application of the sutras. In a way he may be called a mathematical interpreter of the 'Ganitasutras' which he happened to come across, but the real significance of which was long forgotten and could not be caught even by the commentators. Similarly, the remarks of the Editorial Reviewer of International Dayananda Veda Peetha Research Journal,96 that the Jagadguru has done posit disservice to those who are interested in the history of ancient Indian Mathematics, is quite beside the point, and of no consequence. In his opinion, these sutras are entirely Jagadguru's imagination or intuitional visualization, or revealed to him personally. I think it is the mathematical interpretation of them that was actually revealed to him intuitively. In one of his papers Shri 'Ganitanand'97 has remarked about the VM that the objectionable things about the book or system are the name

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DR. N. M. KANSARA SAMBODHI "Vedic Mathematics" given to it and the claim that the 16 Formulas are from the Vedas, that both are deceptive and false and are responsible for creating lot of confusion and misunderstanding; the book or the sutras have nothing to do with the Vedas. This is also too much categorical for the scholar, since it will preclude the possibility of the new and scientific interpretation of old texts. The scholar can easily dismiss the newly propounded interpretations of a few Vedic texts by M. M. Pandit Madhusudan Oza, Dr. V. S. Aggrawal or Anand Coomarswamy as but figments of imagination, or having no more worth than that of a fiction. At the same time, he seems to agree with A. P. Nicholas by granting the fact that BKTM's system is the most delightful chapters of the 20th century mathematical history, and that the book has its own mathematical excellence or intrisic importance. Its novelty has inspired several scholars to delve into the new area of research created by it and found more significant results through its appraoch. Its popularity is increasing both in India and outside. Finally, we may agree with Dr. T. M. Karade98 that you will never find a special and separate chapter on mathematics in the Vedas. It may be scattered here and there and to discover it is a difficult task indeed. However, one of the most successful attempts was made by BKTM in this direction. His work on mathematics is usually referred to as VM. But it does not mean that there cannot be VM other than that of BKTM. END-NOTES : 1. Referred to as VM herein-after, published by Hindu Vishvavidyalaya, Sanskrit publications Board, Banaras Hindu Universiy, Varanasi, 1965; reprinted by Motilal Banarsidass, New Delhi, several times. 2. Author's Preface to VM, p. xix. 3. VM, My Beloved Gurudeva, pp. ix-x. 4. ibid., pp. i-xi. 5. ibid., pp. ii-v. 6. The seniormost surviving Trustee of the Maharshi Agricultural Research Institute (Ahmedabad Centre) Trust, Ahmedabad. 7. A Professor in the Kalabhavan Polytechnic, Vadodara. 8. Trivedi, Smt, Manjulaben - VM, 'My Beloved Gurudeva', p. X. 9. ibid., p. x.

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Vol. XXIII, 2000 10. BKTM 11. BKTM V. Meta., pp. 167-168. 12. ibid., p. 163. 13. ibid., p. 158. 14. ibid. - VEDIC SOURCES OF THE 'VEDIC MATHEMATICS' VM, Author's Preface, pp. xix-xx. 15. ibid., pp. 163-167. 16. ibid., pp. 163-164, 17. ibid., p. 164. 18. VM, p. 362; V. Meta., p. 165. 19. V. Meta., p. 164-165. 20. ibid., p. 166. 21. ibid., p. 167. 22. Colebrooke, H. T. 'Essays On the Religion and Philosophy of the Hindus". London, 1856, p. 69. 23. Wilson, Hayman Horace Essays and Lectures on the Religion of the Hindus", Delhi, 1976. - 24. 'The Hymns of the Atharvaveda - Translated with a Popular Commentary', Vols. I-II, Benaras, 1916-17. 25. ibid., Vol. I. Preface, p. xiii. 26. Monier-Williams Skt. Eng. Dict., p. 207, Col. 2. 27. vaidikAnuSThAnavirodhapradarzanaparaM kalpasUtram / ... paippalAdizAkhAprayuktaktamAtharvaNikaM saptabhiradhyAyairagastyena pradarzitam / (Trivednum Edn., p. 33), quoted by Durgamohan Bhattacharyya, in 'Fun.Th. Ath., p. 24. 31 - 28. Battacharyya, Prof. Durgamohan, op. cit., pp. 23-24. 29. ibid., pp. 18-19. 30. Datta, Bibhutibusan, Sc. Sul., p. 1. 31. Mah. Bhas. on the : Varttika "sarve dezAntare" in the on Iii ekaviMzatidhA bAhyacyamekazatamadhvaryyazAkhAH / sahasravartmA sAmavedo navadhA AtharvaNo vedaH paJcadazabhedo vA // 32. Datta, B., Sc. Sul., pp. 1-2. 33. ibid., pp. 6-7. 34. ibid., p.2. 35. VM., Author's Preface, p.xiii' 36. Satyakama Verma Technical Term of Vedic Mathematics." -

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DR. N. M. KANSARA SAN 37. V. Meta., pp. 162-163. 38. VM., Foreword, p. 11. 39. ibid. 40. ibid., pp. 13-14. 41. ibid., p. 14. 42. VM., General Editor's Foreword, p. 5. 43. ibid., pp. 5-6. 44. VM., Foreword, p. 11. 45. Kulkarni, Dr. R. P. - Geom. Sul., pp. 26-27. 46. Bose, Sen, Subbarayappa - Con. Hist. Sc. Ind., pp. 141-142. 47. ibid., p. 143. 48. Mehta, D. D. - Pos. Sc. Ved., p. 110. 49. Bose, Sen, Subbarayappa, p. 149. 50. ibid. 51. ibid. 52. ibid. 53. ibid., pp. 155-157. 54. Datta and Singh - Hist. Hin. Math., Pt. I, p. 38. 55. ibid., p. 69. 56. VM., Chap. XXV : "The Vedic Numerical Code', pp. 194-195. 57. Datta and Singh - op. cit., Vol. I, p. 130. 58. ibid., p. 132. 59. ibid., p. 134. 60. ibid., p. 150. 61. ibid., p. 155. 62. ibid., p. 162. 63. ibid., p. 169. 64. ibid., p. 175. 65. ibid., Pt. II, p. 15. 66. ibid., p. 17, f.n. 2. 67. ibid., pp. 17-18. 68. ibid., p. 26. 69. ibid., p. 28.

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SAMBODE Vol. XXIII, 2000 VEDIC SOURCES OF THE "VEDIC MATHEMATICS 70. ibid., p. 30. 71. ibid., p. 33. 72. ibid., p. 35. 73. Bhaskara - 'Lilavati', p. 76. 74. Datta and Singh - 'Hist. Hin. Math.', Pt. II, pp. 43-44. 75. ibid., pp. 84-85. 76. ibid., pp. 89-90. 77. ibid., pp. 117 ff. 78. ibid., p. 135. 79. ibid., pp. 140-141. 80. ibid., pp. 161-162. 81. ibid., p. 207. 82. ibid., p. 251. 83. ibid., p. 254. 84. Gupta, Prof. R. C. - Vedic Mathematics From the Sulva Sutras, Ind. Math. Edu., Vol. IX, March-July, 1989, pp. 2-3. 85. Datta and Singh - 'Hist. Hin. Math.', Pt.-I, p. 124. 86. ibid. pp. 129-130. 87. ibid., pp. 133-149. 88. Colebrooke, H. T. - 'Hindu Algebra', p. 171, f.n. 5. 89. Datta and Singh - 'Hist. Hin. Math.; Pt. I, p. 146. 90. ibid., pp. 150-153. 91. Kapur, Prof. J. N. - 'The So-called Vedic Mathematics', Mathem Education, April-June, 1989, pp. 201-202. 92. Datta and Singh - 'Hist. Hin. Math.', Pt. II, p. 183. 93. Kapur, J.N., op. cit., p. 202. 94. Bhatnagar, Prof. P.L. - Mathematics Teacher, Vol. << (1976), pp. 83-111 95. Kapur, J.N. - op. cit., p. 203. 96. Journal of the International Dayananda Veda Peetha, Vol. I, No. 1 (1) 1988), New Delhi, pp. 123-129. 97. Ganitananda - 'In the Name of Vedic Mathematics', Ganita Bharati, Bu Ind. Soc. for Hist. Math., Vol. 10, Nos. 1-4, 1988, p. 78. 98. Karade, Dr. T.M. - 'A Word About Vedic Mathematics', Vaidic Ganita, . I, 1985, Nagpur.

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DR. N. M. KANSARA SAMBODHI BLIOGRAPHY : . Ancient Indian Mathematics and Vedha by L. V. Gurjar, Poona, 1947. 4. Ancient Vedic Mathematics (Pushp - 3) by Dr. Narinder Puri. Publ. Spiritual Science Series, Roorkee, 1989. i Arvabhatiya of Aryabhata (with Commentary of Bhaskara I and Someshvara). Edt. K. S. Shukla & K. V. Sharma. Publ. Indian National Science Academy, New Delhi, 1976. * Aryabhatiya of Aryabhaia (with Commentary of Bhaskara I and Someshvara). Edt. K. S. Shukla & K. V. Sharma. Publ. Indian National Science Academy, New Delhi, 1976. Aryabhatiya of Aryabhata (with Commentary of Suryadeva Yajvan). Edt. K. V. Sharma. Publ. Indian National Science Academy, New Delhi, 1976. * Asiatic Researches, Vol. III and VII, by H. T. Colebrooke. Atharva Veda of the Paippaladas. Edt. Prof. Dr. Raghu Vira, Vol. I : Books 1-13. Publ. The International Academy of Indian Culture, Lahore, 1936. . Atharvaveda Samhita (saunakiya). AV. Basic Mathematics, by L. C. Jain & G. C. Patni. Publ. Rajasthan Prakrit Bharati Sansthan, Jaipur, 1982. LA Concise History of Science in India, by D. M. Bose, S. N. Sen and B. V. Subbarayappa. Publ. Indian National Science Academy, New Delhi, 1971. Discover Vedic Mathematics, by Kenneth Williams, London, 1986. Essays and lectures on the Religions of the Hindus, Vols. I-II, by H. H. Wilson. Publ. Asian Publication Service, New Delhi, 1976. Essays on the Religion and Philosophy of the Hindus, by H. T. Colebrooke. Publ. Williams and Norgate, London, 1858. The Fundamental Themes of the Atharvaveda, by Prof. Durgamohan Bhattacharyya. Publ. S. P. Mandali, Poona, 1968. . Ganita Bharati. Bulletin of the Indian Society for History of Mathematics, Tenth Anniversary Volume, Vo. 10, 1988, Nos. 1-4. . Geometry in Ancient India, by Svami Satya Prakash Sarasvati. Publ. Govindram Hasanand, Delhi, 1987.

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Vol. XXIII, 2000 VEDIC SOURCES OF THE "VEDIC MATHEMATICS' 35 17. Geometry According to Sulba Sutra, by Dr. R. P. Kulkarni. Publ. Vaidika Samshodhana Mandala, Pune, 1983. 18. A Glimpse into Vedic Mathematics (B.K.T. System), by Prin. V. G. Oke. Publ. Gokhale Education Society, Nashik. 19. Hymns of the Atharvaveda, Translated with a Popular Commentary, by Ralph T. H. Griffith, Vols. I and II. Publ. E. J. Lazarus & Co., Benares, 1916-17. 20. History of Hindu Mathematics, Parts I and II, by Bibhutibhushan Datta and Avdhesh Narayan Singh. Publ. Asia Publishing House, Bombay, 1962. 21. In the Name of Vedic Mathematics, by Ganitanand. Ganita Bharati, Bull. Ind. Soc. Hist. Math., Vol. 10, Nos. 1-4, 1988, pp. 75-78. 22. Kanva-Samhita, of sukla Yajurveda, Edt. Pandit Shripad Damodar Satavalekar. Publ. Svadhyay Mandal, Pardi, 1983. 23. Katyayana Sulba Sutra. Edt. by S. D. Khadilkar. Publ. Vaidika Samsodhana Mandal, Pune, 1974. 24. Kathaka Samhita of Yajurveda. Edt. by Pt. Shripad Damodar Satavalekar, Publ. Svadhyay Mandal, Pardi, 1983. 25. Kausika Sutra of Atharvaveda. Edt. Maurice Bloomfield. Publ. Motilal Banarsidass, Delhi, 1972. 26. Lectures on Vedic Mathematics, by A. P. Nicholas, J. Pickles and K. Williams, London, 1983. 27. Mathematics in Ancient India, by A. K. Bag. Publ. Chaukhamba Orientalia, Varanasi, 1979. 28. Miscellaneous Essays, by H. T. Colebrooke, Second Edn., Vols. I-II. Publ. Higginobthem & Co. Madras, 1982. 29. Positive Sciences in the Vedas, by D. D. Mehta. Publ. Academy of Vedic Research, New Delhi, 1974. 30. Round Table Discussion on Vedic Mathematics, by Dr. Narinder Prui, 1989. 31. Rgveda Samhita. Edt. Pt. Shripad Damodar Satavalekar. Publ. Svadhyay Mandal, Pardi. 32. Siddhanta Siromani of Bhaskaracarya, by Dr. D. Arkasomayaji. Publ. Kendriya Sanskrit Vidyapeetha, Tirupati, 1980.

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DR. N. M. KANSARA 36 SAMBODHI 33. The Science of Sulba : A Study in Early Hindu Geometry, by Bibhutibhushan Datta. Publ. University of Calcutta, 1932. 34. The So-called Vedic Mathematics, by J. N. Kapur, Mathematical Education, April-June, 1989. 35. Samaveda Samhita. Edt. Pandit Shripad Damodar Satavalekar. Publ. Svadhyay Mandal, Pardi. 36. Triples, by Kenneth Williams, London, 1984. 37. Taittiriya Samhita - Krsna-yajurvediya, Edt. by Pt. Shripad Damodar Satavalekar. Publ Svadhyay Mandal, Pardi, 1983. 38. Vertically and Cross-wise, by A. Nicholas, K. R. Williams and J. Pickles, London, 1984. 39. Vaidic Ganit. Publ. Einstein Foundation International, Vol. I, 1985, Vol. II, 1986. 40. Vaitana Sutra, Edt. by Richard Garbe. Publ. Mahalaxmi Publishing House, New Delhi, 1982. 41. Varaha Srauta Sutra, Edt. by Dr. W. Caland and Dr. Raghu Vira. Publ. Meharchand Lachhmandas, Delhi, 1971. 42. Vedic Metaphysics, by Jagadguru Shankaracharya Sri Sri Bharati Krishna Tirthaji Maharaja. Publ. Motilal Banarsidass, Deli, 1983. 43. Vedic Mathematics or Sixteen Simple Mathematical Formulae from the Vedas, by Jagadguru Swami Sri Bharati Krishna Tirthaji Maharaj, Publ. Hindu Vishvavidyalaya, Sanskrit Publication Board, Banaras Hindu University, 1965. 44. Workshop on Vedic Mathematics (Ahmedabad), by Drs. Narinder Puri, P. S. Mishra, H. G. Sharma, G. S. Agarwal and Km. Pragati Goel, 1988. 45. Vedic Mathematics - A Review, by Editorial Reviewer. The Journal of the International Dayananda Veda Peetha. Vol. I, No. 1, March, 1988, New Delhi, pp. 123-129. 46. Vedic Mathematics from the Sulba Sutras, by Prof. R. C. Gupta. Indian Journal of Mathematical Education, Vol. 9, No. 2, July, 1989. 47. Workshop on Vedic Mathematics (Jaipur), by Dr. Narinder Puri, 1988. 48. Yajurveda Samhita - Vajasaneyi Madhyandina Sukla, Edt. Pt. Shripad Damodar Satavalekar. Publ. Svadhyaya Mandal, Pardi, 1970.

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37 Vol. XXIII, 2000 VEDIC SOURCES OF THE "VEDIC MATHEMATICS 49. Atharvaveda-chhandas. Oriental Institute Baroda Ms. Lib. No. 11234. 50. Atharvana-pramitaksara. 0.1. Ms. Lib. No. 7603. 51. Atharvaveda Pratisakhya Sutra. O.I. Ms. Lib., No. 7598. 52. Atharvavediya Brhat-sarvanukramani. Edt. by Vishva Bandhu. Publ. Vishveshvaranand Institute, Hoshiarpur, 1968. 53. Atharvaveda (Saunakiya) with Sayana Bhasa, Kanda 19-20. Edt. by Vishva Bandhu. Publ. Vishveshvarananda Vedic Research Institute, Hoshiarpur, 1962. 54. Atharvaveda Parisista. Edt. by George Melville Bolling & Julius Von Negelei. Hindi Edn. by Ram Kumar Rai. Publ. Chaukhambha Orientalia, Varanasi, 1971. 55. Atharva-veda-parisistani. O.I. Ms. Lib. No. 378. 56. Atharvavediya Paippalada Samhita. Edt. by Acharya Raghu Vira. Publ. Arya Sahitya Prachar Trust, Delhi. 57. Atharvaveda-bhasya (Adhyatmika Vyakhya of Kanda 18-19), by Prof. Vishvanath Vidyalnkar. Publ. Pratapasimha Dharmartha Trust, Karnal, 1977; (of Kanda 20), Karnal, 1975. 58. Aryabhatiya of Aryabhata, Edt. by Ramnivas Rai. Publ. Indian National Science academy, New Delhi, 1976. 59. The Rig-veda Sanhita. Eng. Tr. by H. H. Wilson, Vols. I-VII. Publ. Cosmo Publications, New Delhi, 1977. 60. Katyayana-bulba-sutram, Edt. by Gopal Shastri None & Ananta Ram Shastri Dogra. Publ. Chaukhamba Sanskrit Series Office, Banaras City, 1936. 61. Ganita-kaumudi of Narayana Pandit (Part - 1). Edt. Padmakar Trivedi. Publ. Sarasvati Bhavan Grantha Mala, Varanasi, 1936. 62. Ganita-tilaka of Shripati with Commentary of Simhatilakasuri, Edt., by H. R. Kapadia. Publ. Oriental Institute, Baroda, 1937. 63. Ganita-sara-samgraha of Mahaviracharya. Edt., by Lakshmichandra Jain. Publ. Jain Sanskriti Sanrakshak Sangha, Solapur, 1963. 64. Gopatha-brahmana-bhasya of Pt. Kshemakaranadas Trivedi. Edt. by Dr. Prajnadevi & Meghadevi. Publ. Atharvavedabhashya Karyalay, Ilahabad, 1977.

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DR. N. M. KANSARA SAMBODHI 65. Patiganta of Shridharacharya, with Tika. Edt. by Dr. Kripashankar Shukla. Publ. Lakhnow University Mathematics-Astrology Deptt., Lakhnow, 1959. 66. Cara Sulba Surem (Marathi), by R. P. Kulkarni, Publ. Maharashtra Rajya Sahitya Sanskriti Mandal, Bombay, 1978. 67. Pracina Vaidika Ganita (Pushp 1-2), by Dr. Narinder Puri. Publ. Spiritual Science Series, Roorkee, 1988-89. 68. Baudhayana Sulba Sutra, with Sanskrit Commentary by Dwarakanath Yjva. Eng. Tr. and Crtical Notes, by Prof. George Thibout. Edt. by Dr. Satya Prakash and Pt. Ram Svarup Sharma. New Delhi, 1980. 69. Brahma-sphuta-siddhant: of Brahmagupacharya, Parts I-IV Edt. by Pandit Ram Svarup Sharma. Publ. Indian Institute of Astronomical and Sanskrit Research, New Delhi, 1966. 70. Bija-ganita of Bhaskaracharya. Edt. Pandit Achyutanand Jha & Jivanath Daivajna. Publ. Chaukhamba Sanskrit Series Office, Banaras, 1949. 71. Maha-siddhanta of Aryabhata I, with Sanskrit Commentary of Pt. Sudhakar Dwivedi. Publ. Braj Bhushan Das & Co., Benares, 1910. 72. Lilavati of Bhaskaracharya. Edt. by Pt. Lashanlal Jha & Pt. Suresh Sharma, Publ. Chaukhamba Vidhyabhavan, Varanasi, 1961. 73. Vaidika Ganita Vidya (Gujarati), by Dr. N. M. Kansara. Publ. Maharshi Veda Vijnana Academy, Ahmedabad, 1988. 74. Siddhanta-tattva-viveka of Kamalakar Bhatt with Tika of Pt. Sudhakar Dwivedi. Publ. Krishna Das Gupta, Benares, 1924. 75. Siddhanta-siromani of Bhaskaracharya, Edt. by Dr. D. Arkssomayaji, Publ. Kendriya Sanskrit Vidyapeetha, Tirupati, 1980. 76. Siddhanta-sekhara of Sripati. Edt. by Pandit Babuaji Sri Krishna Mishra Maithila, Parys I and II. Publ. University of Calcutta, 1932, 1947. 77. Vaidika Sampada (Hindi) by Pandit Virasen Vedashrami, Publ. Govindram Hasanand, Delhi, 1967. 78. Vaidika Visva Darsana (Hindi), Parts I and II, by Pandit Harishankar Joshi. Publ. Hindu Vishvavidyalay Smt. Sardar Kumvarbai Fund Granthamala, Varanasi, 1966, 1968. 79. Hiranyakesi Srauta Sutra. Ori. Inst. Lib. Ms. No. 11234.

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IN SEARCH OF THE ORIGINAL FORM OF ARDHAMAGADHI K. R. CHANDRA [A] Comparison of The Textual Readings of Chapter IX of the Acaranga, Book 1, Edited By Professors Jacobi and Schubring. A lot of research work has been done by this author in restoring the original form of the Ardhamagadhi which is regarded as the earliest Prakrit of the M.I.A. dialects (except Pali, but the Ardhamagadhi is assigned the status of being nearer to Pali and/or resembling Pali.)2. While going through various editions of Svetambara Jain Agamic (canonical) texts we find that there is no uniformity of usages in different editions and even in the same edition regarding the elision or retention (or sometimes voicing) of the medial non-aspirate consonants and the loss of the element of occlusion from aspirate consonants and the usages of dental and cerebral nasals. All this diversity has been due to non-availability of the grammar of Ardhamagadhi. Prakrit grammarians have given us grammars of other Prakrits but not of the Ardhamagadhi; even Hemacandra being a Jain did not frame any systematic rules for this language. This defect became responsible for non-uniformity of Ardhamagadhi language in manuscripts and various editions of canonical works. The grammatical rules of Maharastri Prakrit became dominant over Ardhamagadhi as if there was no phonological difference between the consonantal spellings of Ardhamagadhi and Maharastri Prakrits. With the passing time and the change of places of centres of Jainism the prevailing local dialects immensely affected the original Ardhamagadhi and due to that even the Jain teachers (monks) and copyists went on replacing the archaic forms by prevalent new forms. This trend was so detrimental in preserving the originality of Ardhamagadhi that it was ultimately converted into Maharastri by the editors though in the older manuscripts at several places there were archaic forms in this or that manuscript or at this or that place. Consequently it came to be believed that Ardhamagadhi did not have its own vocabulary just like Pali. In restoring the original vocabulary of the Ardhamagadhi very much work of research has to be done in comparison to what has been done uptill now. And in the total absence of correct grammar of Ardhamagadhi we find

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40 IN SEARCH OF THE ORIGINAL FORM... SAMBODHI the texts of Ardhamagadhi works having, to a larger or lesser extent, the usages of Maharastri Prakrit. In this respect Prof. Hermann Jacobi comes to our help who while remaining faithful to the textual readings (of canonical manuscripts) adopted whatever readings were there in the manuscripts. When we compare the text of the Acaranga3 edited by him in 1882 A.D. with that of Prof. Walther Schubring edited in 1910 A.D., the whole picture is changed. The latter has converted all Ardhamagadhi vocables into Maharastri4 and this text reveals that there was no independent Ardhamagadhi language and this state of the language provided a clue to the Western and Indian scholars to raise the question of those usages in manuscripts and some Indian editions which preserved the original medial consonants at several places in the senior canonical works. Below we are producing a comparative list of usages adopted by Jacobi and Schubring and that would make it clear how the readings got changed at the hands of the editors. In the comparative table given here we have selected those usages which retain the original medial consonants in the Jacobi's edition but in the edition of Schubring they are totally elided. No doubt there are a number of instances when in both the editions of the Acaranga medial consonants are found to be elided but there is a significant difference between the methods adopted by Jacobi and Schubring. The latter has generally not retained any medial consonant but along with that he has not given also the variant readings in the foot-notes from any Ms. which retains medial consonant here or there. I personally examined the Ms. from BORI Poona, which is used by Schubring and found that in it there are at several places medial consonants retained but Schubring has not noted them in the foot-notes. But Hermann Jacobi has taken note of the variants. He has made two sets of Mss. A and B. A stands for palm-leaf and B for paper Mss. Medial consonants are in general frequently preserved in the A set, whereas in the B set they are dropped. If both the sets preserve the original consonant he has retained it in his text and if it is dropped in both the sets then the residual vowel or 'y' sruti is adopted. But if one set preserves the original consonant and the other set drops it, the concerned letter of the consonant is italicized. The date of Ms. A is 1292 and that of Bis 1442 A.D. Thus, there is a difference of 150 years between the palm-leaf and paper Mss.

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Acaranga, Section I, Chapter 9 [According to Hermann Jacobi Ch. 8. Figures against the words indicate uddesaka and paragraph of the Jacobi's edition of Ayaramga-Sutta. The italicized letters in the words from the edition of Jacobi indicate that there is retention in one set (generally A of palm-leaves) and elision in the other set (B of paper Mss.)] Treatment of medial consonants Jacobi = J. Schubring = S. (1) -k- = -k-, -g-, -y -k- = -k-, -g-, -yegatiyA 2.8 egaiyA egRttagate 1.10. egattagae egadA 2.2,11,15 egayA egadA 2.2,3,3,6;3.8,9;4.3 egayA daMsamasage 3.1 daMsamasae viDaM vigaDaM 1.17 1.7 sukaraM In the above usages Jacobi's edition has voiced -k- into -g- while in the edition of Schubring there is once -k- for -k-, twice it is dropped and 12 times it is voiced into -g-. (2) -g- = -gbhagavaM 1.1, 14 etc. bhagavaM bhagavatA 3.14 etc. bhagavayA vigata- 4.15 vigayamedial -g- is retained in both the editions.

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IN SEARCH OF THE ORIGINAL FORM... SAMBODHI ___J. S. acale 3.13 acale medial -c- is retained. -J- = -JajAta - (?) 4.9 Ayaya - (?) -th- = -dh-, -hadhAsuyaM 1.1 ahAsuyaM atihiM 4.11 aihiM medial -th- is changed to -h- in the edition of Schubring whereas once it is voiced into -dh- and once changed into -h- in the Jacobi's edition. (6) -d- = -d-, -yegadA 2.2,11,15; 4.3 egayA egadA 2.2,3,3,6; 3.8,9 egayA omodariyaM 4.1 omoyariyaM vadissAmi 1.1 vaissAmi vitticcheda 4.12 vitticcheyaM medial -d- is retained 13 times in the whole chapter in the Jacobi's edition whereas it is dropped every time in the edition of Schubring. (7) -dh- = -dh- = -h 2.15 ahe - aha aha ahiyAsae 2.10; 3.7 ahiyAsae ehA 2.14 ehA nihAya nihAya medhAvI 1.15 mehAvI sAhie sAhie 1.3 sAhiyaM Here The italizised -ha- means that in the palm-leaf Ms. there is -dha- but - ha- in the paper Ms. We take it as -dha- retained because it is available in older palm-leaf Ms. adho. 1.4 3.7 4.6 sAhiyaM

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Vol. XXIII, 2000 K. R. CHANDRA 1.8 2.10 (8) -bh- = -bhmedial -bh- is generally retained in both the editions. abhibhAsiMsu 1.6 abhibhAsiMsu abhibhAse 1.7 abhibhAse abhinnAya1.10 abhinnAya Medial -t(9) In the middle of a word -t- = -t-, -yati'ivattati 1.6 aivattai atidukkha - 2.14 aidukkha atiyacca aiyacca atihiM 4.11 ahiM aratiM araI egatiyA 2.8 egaiyA jatamANe 1.20 jayamANe nAti - 1.9 nADU-. nivatite 4.10 pANajAti 1.2 pANajAI - mati 1.16 matImatA 2.11 maImayA mArute 2.13 mArue 2.10 -vAta1.16 -vAyavitimissehiM vIimissehiM sItodagaM 1.10 sIodaM nivaie -maI rAti raha 1.5 -sute 1.9 himavAe -sota 1.16 -soyahimavAte 2.13 (10) Instrumental sg. -tA = -tA, -yA bhagavatA 1.22;2.16;3.14;4.17 bhagavayA matImatA 2.16 maImayA

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IN SEARCH OF THE ORIGINAL FORM... SAMBO S. purao eyAI eyANi eyAo eehiM 2.4 4.4 accha aivatta gacchaDU (11) Ablative sg. -to = -to, -o J. purato 4.11 (12) Pronouns -ta- = -ta-, -ya 1.2, 7 etAI 1.9 etANi 4.5 etAo 3.8 etehiM (13) Present Tense III sg. (13) -ti = -ti-i acchati ativattati 1.6 gacchati 1.6,9,18 cAeti 2.15; 4.1 jaggAvatI 2.4 jahAti 2.12 1.5,6; 4.14 jhAtI jjhAti 1.4 jhAti rIyatI 2.10 luppatI 1.14 sAijjatI 1.18 (14) Past Passive Participle -ta = -ta, -ya ajAta-? 1.4 amucchite 4.15 AghAta cAei jaggAvaI jahAi jhAi jhAti 2.4 jhAi 4.3 jhAi jhAi rIyaI luppaI sAijja 4.1 sevatI sevai Ayaya - ? amucchie AghAya 1.8

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Vol. XXIII, 2000 K. R. CHANDRA S. Ayaya buiyAo 1.7 Ayata 4.16 egattagate 1.10 egattagae gItAI 1.8 gIyAI nivatite 4.10 nivaie paNatAsI 3.9 paNayAsI pihitacce 1.10 pihiyacce pihitA 2.14 pihiyA buitAo 2.1 -bhIta 1.4 -bhIyavigata 4.15 vigayasamite 2.10 samie samItAsI 4.16 samIyAsI -sahitA 1.4 -sahiyA hatpuvvo hayapuvo In the Jacobi's edition of the Acaranga medial consonants are generally retained in the A set whereas in the B set they are dropped and in such cases the letter is italicized. This tendency of the Mss. indicates that in the older Mss. the consonant was retained and later on due to the influence of Prakrit grammarians it was dropped. Hence in such cases the concerned consonant should be taken as retained in the Jacobi's edition. This comparative table reveals that medial -k- is generally changed into -g-, medial -g- is generally preserved, medial -c- is also preserved and medial - bh- is also generally preserved in both the editions but medial -j-, -d-, -dh- and -t- are preserved in the edition of Jacobi at several places whereas in the edition of Schubring they are elided totally. The elision of medial consonants in general by Prof. Schubring can not be accepted as factual representation of the original form of the archaic Ardhamagadhi of the ganadharas of Tirthankara Mahavira of the 6th century B.C. and that also a dialect of the Magadha Country and its border areas. In this light the edition of Acaranga by Schubring becomes linguistically unauthentic and it needs revision. If the editions of other canonical works are edited in the same way applying the same method of Schubring) then they also need to be revised linguistically because the rules formed by Prakrit grammarians at least more than 1000 years affer the composition of Senior canonical works cannot be applied to the Ardhamagadhi Prakrit language of pre-Christian era.

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[B] Comparison of the Textual Readings of Chapter IX of Book 1 of the Acaranga edited by Prof. H. Jacobi and the Mahavira Jaina Vidyalaya, Bombay. 2.8 Here we are placing before the Oriental Scholars of the West and East the Comparative Usages of Ch. IX of Book 1 of the Acaranga edited by Prof. H. Jacobi and that of the edition of the Mahavira Jaina Vidyalaya, Bombay. Comparative Usages MJV. -k- = -k-, -g-, -yegatiyA egatiyA 284 egattagate 1.10 egattagate (v.1.) 264 2.2, 11, 15 egadA 278, 287, 291 egadA 2.2, 3, 3; 3.8, 9 egadA 278, 279, 279, 300, 303 egadA 2.6 egayA 282 daMsamasage 3.1 daMsamasage 293 vigaDaM 1.17 viyaDa 271 1.17 sukaraM 261 egadA sugaraM bhagavaM bhagavatA 1.1, 14, 14, 17 1.22; 2.16; 4.17 3.14 bhagavaM 268, 268, 271 bhagavayA 276, 292, 323 bhagavayA 306 vigata 321 bhagavatA vigata 4.15 3.13 acale 305 acale -th- = -th-, -haha 1.4 aha 258

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Vol. XXIII, 2000 K. R. CHANDRA J. MJV. -d- = -degadA 2.2, 11, 15; 4.3 egadA 278, 287, 291, 309 egadA 2.2,3,3,6; 3.8,9 egadA 278,279,279,287,300,303 omodariyaM 4.1 omodariyaM 307 vadissAmi 1.1 vadissAmi 254 viticchedaM 4.12 viticchedaM 318 sItodgaM 1.10 sItodaM 264 (vi) -dh- = -dh-, -hahiyAsae 2.10; 3.7 adhiyAsae 286, 299 adho 2.15 adhe 291 ehA 2.14 edhA . 290 nihAya 3.7 NidhAya 299 medhAvI 1.15 mehAvI 269 sAhie sAhie 312 sAyiM 1.3 sAhiyaM 257 (vii) -bh- = -bhabhinAya- 1.10 abhiNNAya 264 abhibhAsiMsu abhibhAsiMsu 260 abhibhAse 1.7 abhibhAse 261 (viii) -t- = -t-, -y (In the middle of a word) atidukkha atidukkhaM 290 atiyacca 1.8 atiacca 262 ativattati 1.6 aivattai 260 atihiM 4.11 atihiM 317 aratiM 2.10 arati 286 egatiyA 2.8 egatiyA 284 jatamANe 1.20 jatamANe 274 4.6 1.6 (a) 2.14

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IN SEARCH OF THE ORIGINAL FORM... SAMBODHI 316 nAtisute nivatite pANajAti -matimatImatA mArute 1.9 4.10 1.2 1.16 2.16 2.13 256 MJV. NAtasute 263 Nivatite pANajAtI -mati- 269 matImatA 292 mArue 289 286 -vAta- 269 vitimissehiM 259 264 -sute 263 -sota- 269 himavAte rati 2.10 ti -vAtavitimissehiM sItodagaM -sute -sota himavAte 1.16 1.5 1.10 1.9 1.16 2.13 sItodaM 289 (b) bhagavayA 276 bhagavayA (Suffix of Instrumental Singular) bhagavatA 1.22 bhagavatA 2.16 bhagavatA 3.14 bhagavatA 4.17 matImatA 2.16 (Suffix of Ablative Singular) -to- = -topurato bhagavayA bhagavayA matImatA 292 306 323 292 4.11 purato 317 (Pronouns) 1.2, 7 etAI etANi 255, 261 263 311 etehi etehiM 280

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Vol. XXIII, 2000 K. R. CHANDRA MJV. 44 1.6 (Termination of III Sg. of Present Tense) acchati acchati ativattati aivattatI gacchati 1.6, 9, 18 gacchati cAeti 2.15; 4.1 cAeti jaggAvatI 2.4 jaggAvatI jahAti 2.12 jhAti jhAti 1.5, 6; 4.14 jhAtI 2.14 jhAtI jjhAti jhAti jhAti 4.3 jhAti rIyatI 2.10 rIyati luppatI 1.14 luppatI sAijatI sAtijjatI sevatI 1.18 sevA 310 260 260, 263, 272 291, 307 281 288 259, 260 280 258 309 1.4 Da 286 268 4.1 307 272 (Suffix of Past Passive Participle) amucchite 4.15 AghAta 1.8 amucchite 321 262 AghAta Ayata 322 4.16 264 Ayata egattagate gItAI 1.10 egattigate gItAI 1.8 262

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SAMBOI IN SEARCH OF THE ORIGINAL FORM... 4.19 Nivatite 316 nivatite paNatAsI 3.9 paNatAsI 304 pihitacce 290 2.1 14 pihitacce 1.10 264 pihitA 2.14 pihitA buitAo bUitAo 277 -bhIta -bhIta 258 vigata4.15 vigata- 321 samite 2.10 samite 286 samItAsI 4.16 samitAsI 322 -sahitA 1.4 -sahiyA 258 hatpuvvo 1.7 hayapuvvo 261 Analytical Findings In the selected usages quoted here in the above table the medial -kgenerally changed (voiced) to -g- except once when it is retained in tl MIV edition of the Acaranga. Medial -g-, -c-, -d- and -bh- are retained both the editions. Medial -th- is changed to -h- in the MJV edition. / regards medial -dh- there are three instances from the MJV edition whe it is changed to -h- but in the edition of Jacobi there is generally -dh- : the palm-leaf Mss. and it is changed to -h- in the later paper Mss. In suc cases it is worth advisable linguistically (looking to the chronologic evolution of MIA. languages) that archaic usages should be adopted. In th edition of Jacobi medial -t- is generally mostly retained but in the MN edition it is found to be elided 9 times out of 59 instances, i.e. the elisio of this medial consonant is 13% only.

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[C] Statistical Study (-Analysis-) of Phonetic Changes in the Textual Language of three Important Editions of the Acaranga (Chapter 9 of the First Srutaskandha). In this proposed) study we have selected three editions of the Acaranga, viz. by H. Jacobi, W. Schubring and Mahavir Jain Vidyalay. The situation of phonetic changes in them is as follows: 1. Jacobi's Edition?, 1882 A. D. (A) Instances Non-Aspirates (consonants) Aspirates R$ u E Total R E 2 45 31 -kh- 0 7 10 Total 78 o -gh -dh 75 120 -bh 10 0 -d 14 - 45 14 45 + 99 = 28 Total 134 + 278 Total 16 + 43 = 59 (B) Percentage Aspirafes Non-Aspiretes R V E 2.5 57.5 40 Total RE Total -kh 0 100 100 90 -gh 100 0 100 85.5 -th 15.5 84.5 -dh 11 100 20 62.5 50 -bh 100 100 . -

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IN SEARCH OF THE ORIGINAL FORM... SAMBODHI Aspirates 2. Schubring's Edition, 1910 A.D. (A) Instances Non-Aspirates (consonants) V E Total - R 2 40 36 -kh- 0 37 - 3 R Total 7 -gh -th -dh -bh 3 - 117 120 2 - 2628 52 + 40 + 186 = 278 Total 11 + 48 = 59 (B) Percentage (consonants) Aspirates Total Total Non-Aspirates R VE 2.5 51 46.5 - 7.5 RE 0 100 100 2.5 17 - . - 80 97.5 93 100

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Vol. XXIII, 2000 K. R. CHANDRA 3. M.J.V. Edition, 1977 A.D. (A) Instances Non-Aspirates (consonants) Aspirates R VE Total RE 2 40 36 4 | 40 | -gh07 -th 4 5 -dh 0 1 | 23 3 28 2 (devoiced) Total 162 + 42 + 74= 278 Total | 23 + 36 (B) Percentage Non-Aspiretes Aspirafes R VE Total 2.5 51 46 100 100 80 - 22.5 7 11 (devoiced) 82

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Sy IN SEARCH OF THE ORIGINAL FORM... SAMBODHI Grand Total of Non-Aspirates and Aspirates with Phonetic Changes at a Glance (A) Instances Jacobi Schubring MJV. RV E Total RV E Total RV E Total Total 150 +45 + 142 337 63+40+234 | 337| 185+42+100 337 (B) Percentage Jacobi Schubring MJV. RV E Total RV E Total RV E Total Total 44.5 13.5 42 100 18.5 12 69.5 100 55 12.5 32.5 100 The phonetical analysis presented above reveals that the retention of medial consonants is 55% in the MJV. edition of Muni Shri Jambuvijayaji, 44.5% in the edition of Prof. Jacobi and 18.5% in that of Prof. Schubring. The elision of occlusion of medial consonants in the MJV. edition is 32.5% while in the edition of Jacobi it is 42% whereas in that of Schubring it is 69.5% (i.e. the elision of medial consonants is highest in the edition of Schubring). It indicates that Prof. Schubring did not take, at all, into consideration the textual readings of his predecessor Prof. Jacobi who has been quite faithful to the readings available in the Mss. of the Acaranga'. Prof. Schubring did not follow the methodology adopted by Jacobi. He has applied in toto those rules of Prakrit grammarians which are specifically applicable to the Maharastri Prakrit. He did not adopt the readings retaining the original medial consonants as if to him they were unauthentic Sanskritised forms of the Amg. usages. He conjectured his own rules regarding the method of editing a very ancient Prakrit text like the Acaranga when its Mss. preserve at various places the original medial consonants and they have been adopted in a number of later editions of the Acaranga. The Ardhamagadhi language is said to be nearer to Pali by Jacobito and further the linguistic researches establish that it has similarities mostly with the language of Ashokan inscriptions and it is altogether a language different from the Maharastri and Sauraseni Prakrits.

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Vol. XXIII, 2000 K. R. CHANDRA 55 Hence this study clearly brings out that Prof. Schubring has converted the original Ardhamagadhi of the oldest and senior Svetambara canonical works into the Maharastri Prakrit of the time of Devardhigani of the 5th-6th century A.D. when the third Council for the redaction of the Agamas was held at Valabhi (trtiya Agama-vacana in west India, now known as Gujarat) where the Maharastri acquired the status of summum bonum. Thus on the whole Jacobi's edition of the Acaranga is linguistically far reliable than that of Schubring. The MJV. edition is still far better because it has been edited on the basis of a large number of Mss. of the text, its curni and other exegetical works on it and additionally the Mss. material belonging to dates earlier than that could be available to Schubring and Jacobi. Now it becomes quite clear that Prof. Schubring has not done proper justice to the original language of the text when Jacobi's edition was already before him with variants noted down in the foot-notes Moreover I ascertained myself by going through the Ms. from the B.O.R.I., Poonal? (which he has used in editing the text) to know the reality and to my surprise I found that this Ms. was retaining the original medial consonants at various places and Prof. Schubring has not even noted down them as variants in the foot-notes whereas Jacobi has not done so but he has noted down all the variants in the text edited by him. Prof. Schubring's editions of other Ardhamagadhi canonical works have met the same fate and therefore, one is unable to decide the real nature of the original Amg. Prakrit. In this light the canonical texts edited by Schubring need to be re-edited. In the undertaking of this kind of editing work the editions of Jacobi and MJV. series could be much more meaningfull in restoring the original nature of the Ardhamagadhi Prakrit and this is worth doing for the sake of settling the place of Amg13. in the chronological evolution of MIA. languages. Let some scholars come forward for this tedius work of historical importance.

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IN SEARCH OF THE ORIGINAL FORM... SAMBODHI Foot-notes 1. (i) Pracina Ardhamagadhi ki Khoj mer, (Hindi), 1992 (ii) Restoration of the Original Language of Ardhamagadh Texts, 1994 (iii) Paramparagata Prakrta Vyakarana ki Samiksa aur Ardhamagadhi, (Hindi), 1995 (iv) Acaranga, Prathama Sruta-skandha, Prathama Adhyayana (linguistically re-edited), 1997 All the above four books published by Prakrit Jain Vidya Vikas Fund. Ahmedabad-380015 2. Preface p. Viii to the Ayaramga Sutta by Hermann Jacobi, Part I, Text, London, 1882. See also page No. 491 of 'Amrita' The Collected papers Contributed by Prof. A. M. Ghatage, Shardaben Chimanbhai Educational Research Centre, Ahmedabad 380004, 2000 AD. 3. Ibid, Ayaramga Sutta. 4. Acaranga-Sutra, Erster Srutaskandha, Walther Schubring, Leipzig, 1910. 5. See the author's Acaranga, Prathama Srutaskandha, Prathama Adhyayana, Prakrit Jain Vidya Vikas Fund, Ahmedabad, 1997, pp. 37-38, 45-46. 6. Edited by Muni Jambuvijayaji, 1977 (MJV. edition) 7. Italicised letters in the edition of Jacobi are here considered as retaining orginal medial consonant because it is generally retained in the palm-leaf Ms. which is older and is elided in the paper Ms. which is dated later. 8. R = Retention; V = Voicing or devoicing, E = Elision of occlusion 9. It is to be reminded that Jacobi has noted down variants in the foot-notes whereas Schubring has not done so. On the other hand the latter has noted down variants in the case of the text of Isibhasiyaim, L. D. Institute of Indology, Ahmedabad, 1974 A.D. 10. Ayaramga Sutta, Part 1, London, 1882, (see Preface, pp. viii to xiv). 11. See my article 'Place of Ardhamagadhi and Sauraseni Languages of Jain Canonical Works in the Evolution of MIA. Languages' vide Jinagamom ki Mulabhasa, pp. 89-114, PTS., Ahmedabad, 1999. 12. See pages 45-46 of the Acaranga, Prathama Srutaskandha, Prathama Adhyayana, K. R. Chandra, Prakrit Jain Vidya Vikas Fund, Ahmedabad, 1997 A.D. 13. The author has made a modest and sincere effort in this direction by editing a fresh linguistically the first chapter of the Acaranga. See Ibid. No. 12.

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VARIANTS FROM UTTARARAMACARITA AND KAVYANUSASANA OF HEMACANDRA Dr. Jagruti Pandya H. K. Arts College, Ahmedabad. The problem of text-criticism is the basic one especially with Sanskrit classical works. Hemacandra's Kavyanusasana (= KS.) with Viveka proves to be of great help in fixing original variants in case of important works. Dr. V. M. Kulkarni used it to reconstruct the Abhinavabharati on the 7th chapter-H ET-of the Natyasastra. Dr. Gnoli also used it for preparing a critical text of the Abhinavabharats on the 6th chapter of the Natyasastra. Dr. T. S. Nandi with the help of his guru Prof. R. C. Parikh also used the same source for fixing up variants in the Abhinavabharati portion of the 6th chapter on the Natyasastra. Dr. Kulkarni & Dr. Nandi had also taken advantage of this text, i.e. KS., in preparing the fresh texts of the Abhinavabharati on volume II, III & IV of the Natyasastra, G.O.S. edition, Vadodara. We also look into the KS. for the specific purpose because of its utility in problems concerning variants. In this article an attempt is made to pick up some verses from the Uttararamacarita (= UC.) as presented in Kavyanusasana of Hemacandra and compare the same with variants available in some important editions of the UC. It is very interesting to raise problems of text-criticism, if not possible to solve them, and it is hoped this effort will also succeed in that direction. We have consulted the following editions of the UC. 1. Uttararamacarita - Nirnayasagar (= N.S.) edition Ed. - Shri T. R. Ratnam Aiyar & Shri W. L. Shastri Pansikar, Revised by-Shri K. M. Joglekar. Pub. - Nirnayasagar Press, Bombay, fifth edition, 1915. 2. Uttararamacarita - (Kale edition). Ed. Shri M. R. Kale. Pub. - Messrs, Gopal Narayen & Co., Bombay, Fourth edition (revised & enlarged), 1934 3. Uttararamacarita - (Kane edition) Ed. Shri P. V. Kane. Pub. - Motilal Banarasidas, Delhi, Fourth revised edition, 1962. 4. Uttararamacarita - (G. K. B. edition) Ed. - Shri G. K. Bhatt. Pub. - The Popular Book Store, Surat, 1953.

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DR. JAGRUTI PANDYA SAMBODHI 5. Uttararamacarita (only Text) - (S. K. edition) Ed. - Shri S. K. Belvalkar. Pub. - Oriental Book Supplying Agency, Poona, 1931. 6. Uttararamacarita - (S. R. edition) Ed. - Shri Saradranjan Ray. Pub. - S. Ray & Co., Calcutta & Dacca, 1924 7. Uttararamacarita - (U. J. edition) Ed. - Shri Umashankar Joshi. Pub. - Jivan Sahitya Mandir, Ahmedabad, First edition, 1950. Here we have also taken into account the following editions of KS. 1. Kavyanusasana - Kavyamala (= K. M. edition) Ed. - Shri Pandit Sivadatta & Shri Kasinath Pandurang Parab Revised by Shri W. L. Shastri Pansikar. Pub. Nirnayasagar Press, Bombay, Second edition, 1934 2. Kavyanusasana - (Bombay edition) Ed. - Shri Rasiklal Parikh & Shri Dr. V. M. Kulkarni. Pub. - Sri Mahavir Jain Vidyalaya, Bombay, Second edition, 1964. There are eight verses from UC. illustrated in the KS. at various places. These illustrations are cited from N. S. edn. of UC. 1. The MAYERIEHLIATEST - dshithilprirmbhairdttsNvaahnaani| parimRditamRNAlIdurbalAnyaGgakAni rayxht 44 Brat e fs1496 11 - UC. - 1.24 In this verse the variants are as under - * Oftato NS. edition (p. 29) Kane edition (p. 16) of the UC. have this reading, while S. K. edn. (p. 8), S. R. edn. (p. 57-58) & U. J. edn. (p. 28) have great for afeta. Kale edn. (p. 25) & G. K. B. edn. (p. 16) have accepted afta but they have mentioned ifta in the ft. note. KS. (K. M. edn.) (p. 112) & KS. (Bombay edn.) (p. 137) have also feat for afsta

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Vol. XXIII, 2000 VARIANTS FROM UTTARARAMACARITA... /c * 0sampAta0 This variant is accepted by N. S. edn. (p. 29), Kane edn. (p. T6) & G. K. B. edn. (p. 16) of the UC. The latter two editions have also mentioned the ft. note. This 0sajjAtao is seen in the all other editions of the U. C. in 2. asminneva latAgRhe tvamabhavastanmArgadattekSaNaH sAhaMsaiH kRtakautukA ciramabhUdgodAvarIsaikate / UO See S. K. edn. (p. 8), S. R. edn. (p. 57-58), Kale edn. (p. 25) & U. J. edn. (p. 28) Kale edn (p. 25) of the U. C. has given 0sampAtao in the ft. note. Both the editions of KS. have 0saMtApa0 for 0sampAta0. R * parimRdita0 All the editions of the UC. have this reading; while both the editions of the KS. have mRdumuditao for parimRdita0. This verse has only one variant - i.e. kRtakautukA. AyAntyA paridurmanAyitamiva tvAM vIkSya baddhastayA kAtaryAdaravindakuDmalanibho mugdhaH praNAmAJjaliH // - UC. - 3-37 59 In this verse the variants are as under - All the editions of the UC. & both the editions of the KS. have accepted this reading. But Kale edn. (p. 86) of the UC. has mentioned sthirakautukA for kRtakautukA in the ft. note. 3. iyaM gehe lakSmIriyamamRtavartirnayanayo - rasAvasyAH sparzo vapuSi bahulazcandanarasaH / ayaM bAhuH kaNThe ziziramasRNo mauktikasaraH kimasyA na preyo yadi paramasahyastu virahaH // U. C. - 1-38 * amRtavartiH - All the editions of the UC. have this reading.

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DR. JAGRUTI PANDYA SAMBODHI The Bombay edn. of K. S. (p. 412) has also accepted this reading but it has mentioned the other one - i.e. amRtavRSTiH - in the ft. note, which is seen in the K. M. edn. of KS. (p. 361). * bahula:All The editions of the UC. have act, while both the editions of the KS. have bahalaH. * bAhuH kaNTheN. S. edn. (p. 40), Kane edn. (p. 24), Kale edn. (p. 36) &G. K. B. edn. (p. 28) of the UC. have this reading, while S. K. edn. (p. 13), S. R. edn. (p. 97) & U. J. edn. (p. 46) of the UC. have kaNThe bAhuH for bAhuH kaNThe. Both the editions of the Ks. has also kaNThe bAhuH. * paramasahyastu - Any edition of the UC. do not differ in giving this variant, but Kane edn. (p. 24) of the UC. has the other reading - punarasahyo na also in the ft. note. Both the editions of the KS. have accepted THERS only. 4. kisalayamiva mugdhaM, bandhanAdvipralUna hRdayakamalazoSI dAruNo diirghshokH| glapayati paripANDu kSAmamasyAH zarIraM zaradija iva dharmaH ketakI garbhapatram // - U. C. 3-5 Two variants are noticed in this verse. They are as under - * hRdayakamalazoSIOnly N. S. edn. of the UC. (p. 70) has given this reading, while the other editions of the UC. have hRdayakusumazoSI for hRdayakamalazoSI. Kale edn. (p. 67) of the UC. has also mentioned two other readings in the ft. note. They are hRdayakamalazoSI & hRdayakamaladAhI. Both the editions of the Ks. have also hRdayakusumazoSI.

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Vol. XXIII, 2000 VARIANTS FROM UTTARARAMACARITA... * paripANDu - All the editions of the UC. has this reading. Bombay edn. of the KS. (p. 136) has also accepted it but K. M. edn. of the KS. (p. 111) has paripANDuH , which may be a misprint. 5. dRSTistRNIkRtajagatrayasattvasArA dhIroddhatA namayatIva gatirdharitrIm / kaumArako'pi girivadgurutAM dhAno vIro rasaH kimayametyuta darpa ev|| - U. C. - 6-19 This verse shows only one variant, i.e. kimayametyuta. All the editions of the UC. except S. K. edn., have this reading. S. K. edn. (p. 79) of the UC. has kimayamaityuta. Both the editions of the Ks. have also kimayametyuta. 6. vRddhAste na vicAraNIyaritAstiSThantu huM vartate sundastrImathane'pyakuNThyazaso loke mahAnto hi te| yAni trINyakutomukhAnyapi padAnyAsankharAyodhane yadvA kauzalamindrasUnunidhane tatrApyabhijJo jnH|| - U. C. - 5.34 This verse has many variants - such as - * vRddhAHAll the editions of the UC. have accepted this reading. But Kale edn. of the U. C. (p. 138-139) has mentioned vandyAH for vRddhAH in the ft. note. Both the editions of the KS. have also ust: only. * huM vartate - This reading is accepted only by N. S. edn. of the UC. (p. 139-140). All other editions of the UC. have kiM varNyate for huM vartate.

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DR. JAGRUTI PANDYA 62 SAMBODHI Kane edn. (d. 120-121) & G. K. B. edn. (p. 160) of the UC. have mentioned add in the ft. note, while Kale edn. (p. 138-139) of the UC. has the other reading queld in the ft. note. Both the editions of the KS. have g add only. * FASCETEA UBAYTHT - This reading is accepted by N. S. edn. (p. 139-140), Kane edn. (p. 120-121), G. K. B. edn. (p. 160), Kale edn. (p. 138-139) & U. J. edn. (p. 236) of the U. C., while S. K. edn. (p. 72) & S. R. edn. (p. 52) of the UC. have ochisaTOSH for outsolgusu AT. This other reading 0747... is also mentioned in the ft. note by G. K. B. edn. (p. 160), Kane edn. (p. 120-121) & Kale edn. (p. 138-139) of the U. C. The Kale edn. of the UC. has the another reading i.e. gefasopausar also in the ft. note. Both the editions of the Ks. have 0damane'pyakhaNDa - yazaso only. * Brgy Gift - This variant is seen in N. S. edn. (p. 139-140) of the UC. only; while the other editions have 349216YcIf for gaineift. See - Kane edn. (p. 120-121), Kale edn. (p. 138-139), G. K. B. edn. (p. 160), U. J. edn. (p. 236), & S. R. edn. (p. 52) of the UC. S. K. edn. of the UC. (p. 72) has gilycifht for gatyerf. Kane edn. of the UC. (p. 120-121) has mentioned a f & Beatyaif in the ft. note, while G. K. B. edn. of the UC. (p. 160) has mentioned the third reading ginigailt also with these two readings in the ft. note. Both the editions of the KS. differ in giving this variant. Bombay edn. (p. 142-143) of the KS. has alucil, while K. M. edn. (p. 117) of the Ks. has kutomukhAni.

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Vol. XXIII, 2000 VARIANTS FROM UTTARARAMACARITA... 7. vyarthaM yatra kapIndrasakhyamapi me, vIryaM harINAM vRthA prajJA jAmbavato na yatra na gatiH putrasya vAyorapi / mArgaM yatra na vizvakarmatanayaH kartuM nalo'pi kSamaH saumitrerapi patriNAmaviSaye tatra priye kvAsi me // U. C. 3.45 - This verse has many variants as under * vIrya harINAM All the editions of the UC. have this reading. While both the editions of the KS have klezaH kapInAM for vIryaM harINAM. 63 * jAmbavato na - This reading is given by N. S. edn. (p. 95) & U. J. edn. (p. 158) of the UC., while the other editions have accepted jAmbavato'pi for jAmbavato na. See G. K. B. edn. (p. 102) S. K. edn. (p. 46), S. R. edn. (p. 119), Kane edn. (p. 80) & Kale edn. (p. 93) of the UC. Kane edn. & Kale edn. of the UC. have noted the other reading also in the ft. note. Both the editions of the KS have jAmbavato na only. * aviSaye This variant is seen in the most of the editions of the UC., but S. K. edn. (p. 46) of the UC has given aviSayaH for aviSaye. Kale edn. (p. 93), Kane edn. (p. 80) & G. K. B. edn. (p. 102) of the UC. have also noted aviSayaH in the ft. note. Both the editions of the KS have aviSaya: for aviSaye. * priye - All editions of the UC. do not differ in giving this variant, while both the editions of KS. differ in it. Bombay edn. of the KS. (p. 131 ) has priye, while K. M. edn of the KS. (p. 106) has priyA for priye.

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DR. JAGRUTI PANDYA SAMBODHI * daif - All the editions of the UC. have this reading. K. M. edn. (p. 106) of the KS. has also accepted this reading. While Bombay edn. of the KS. (p. 131) has given fall for path. * # - This reading is accepted by all the editions of the UC. & those of the KS., but Kale edn. of the UC. (p. 93) has also noted other reading 4: for A in the ft note. 8. he hasta dakSiNamRtasya zizordvijasya jIvAtave visRja zUdramunau kRpaannm| rAmasya bAhurasi nirbharagarbhakhinna - ptaifaanhayet: AHUT Saat II - U. C. - 2.10 This verse has also many variants. such as - This reading is given by N. S. edn. (p. 58-59), Kane edn. (p. 41), G. K. B. edn. (p. 48), S. K. edn. (p. 23) & U. J. edn. (p. 78) of the U. C., while Kale edn. (p. 55) & S. R. edn. (p. 37) of the UC. havet for This t is also noted in the ft. note by Kane edn. (p. 41) & G. K. B. edn. (p. 48) of the UC., while Kale edn. (p. 55) has given in the ft. note. Both the editions of the KS. have only. * Hargh - This reading is seen in N. S. edn. (p. 58-59) & U. J. edn. (p. 78) of the UC. Kale edn. (p. 55), Kane edn. (p. 41) & G. K. B. edn. (p. 48) have THPT TEHA for T4FI LIETA. All these three editions have the other reading Ce: for 1514 in the ft. note. S. K. edn. (p. 23) & S. R. edn. (p. 37) of the UC. have TE E only. Bombay edn. of the KS. (p. 249) has quorfu for area. It has noted the other reading - H17491for in the ft. note, which is accepted by K. M. edn. of the KS. (p. 211).

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Vol. XXIII, 2000 VARIANTS FROM ITTARARAMACARITA... * fatefuraffco - This variant is accept by N. S. edn. (p. 58-59), Kane edn. (p. 41), G. K. B. edn. (p. 48) & U. J. edn. (p. 78) of the UC. Kane edn. & G. K. B. edn. of the UC. have also noted 505- ruffle-to for the Afrificato in the ft. note. Kale edn. of the UC. (p. 55) has given geen ffemto with Arfer ffemto in the ft. note; while S. K. edn. (p. 23) & S. R. edn. (p. 37) of the UC. have gaenife to only. Bombay edn. of the KS. (p. 249) has Afmfferto but K. M. edn. of the KS. (p. 211) has 7749110RHARTTO * Fiafaal4n421 : This reading is seen in all editions of the UC. except S. K. edn. (p. 23), which has tayarhayat: for Fialaai4742:. Both the editions of the Ks. have devIpravAsanapaToH for sItAvivAsanapaToH. Thus, as observed above, fixing up of a given variant poses many problems. We came across eight to nine fresh variants, which are seen only in the KS. of Hemacandra. We think that this should take us a long way towards fixation of variants.

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SHRIMAD RAJACANDRA'S VIEWPOINT OF DHARMA IN THE KAVYAMALA Dr. Sunanda Y. Shastri, After deliberating over Srimad Rajachandra's writings, I came across "Kavyamala', published by 'Mumbaistha Paramsruta Prabhavaka Mandal', in 1964. These are miscellaneous poems. Some have title indicating the content and some without any caption are rather strong flow of inner thoughts of him. No doubt, all his poems are some or other way connected with the spiritual thought. Many of his poems bear a secular hue and many depict his inner devotion to his alma mater Jaina philosophy. But, in each of these poems one does not miss his craving to translate his inner experience in the words. Such experiences, as we know, are beyond any perceptible boundary called "Religion' or 'sect'. After going through these poems, one thing struck me strongly, that he has very high concepts about 'Dharma'. He hardly connects the word 'Dharma' with the gross idea of "Religion as we understand. Therefore, I have tried to analyse his concepts about 'Dharma'. Tattvarthasutra defines 'Dharma' as - 'uttamakSamAmArdavArjavazaucasatyasaMyamatapastyAgAkiJcanyaTarviforert:' l', i.e (1) supreme forgiveness - 37148947; (2) modesty - 41&a; (3) straight forwardness - 3415fa; (4) purity - gita; (5) truthfulness - HrT; (6) Self control - 444; (7) austerity - 74; (8) renunciation - RTT, (9) non-acquisition - 341 ER and (10) celibacy Teat. Similar definition is given in the Prasamaratiprakarana - viz., sevyaH kSAntirdivamArjavazauce ca sNymtyaagau| satyaM tapo brahmAkiJcanyAnItyeSa dharmavidhiH // 2 i.e. "This path of religious virtues which consists of supreme forgiveness, modesty, straight forwardness, purity, self control, renunciation, truthfulness, austerity, chastity, and non-acquisition should be resorted to (by the monks and householders.)." Definition in the Tattvarthasutra and the Prasamaratiprakarana is based on Jain Agamic texts. * Dept. of Sanskrit Uni. School of Languages, Gujarat University, Ahmedabad.

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67 Vol.XXIII, 2000 SHRIMAD RAIACHANDRA'S.... Srimad Rajachandra looks at the 'Dharma' exactly the way Agamas want spiritual aspirants to look at. Although Srimad Rajachandra's approach is of same viewpoint, his treatment of 'Dharma' is rather different. He leads aspirants towards 'Dharma' in gradual stages. Thus three stages can be surmised from these poems - they are - (1) Preparing the ground for the understanding of Dharma. (2) Defining principles of Dharma in the light of Agamas. (3) Easy way to follow the doctrines of Dharma. First stage : (1) Preparation of ground for the understanding of Dharma : First poem of the 'Kavyamala' collection is 'kALa koine nahi mUke'. Here, He propounds with various illustrations that body is destructible - not permanent. The outer ornaments are of no use for they cannot protect you from the sure death of body. It is - motI taNI mAlA gaLAmAM mUlyavaMtI malakatI, hIrA taNA zubha hArathI bahu kaMThakAMti jhaLakatI; AbhUSaNothI opatA bhAgyA maraNane joine, jana jANIe mana mAnIe nava kALa mUke koine. Then he says, "whether one is king, or a very lucky person or a very brave one, the death spares none. One may wear the rings of different auspicious stones on his ten fingers, still he has to leave all that and depart. Srimad puts it as - daza AMgalImAM mAMgalika mudrA jaDita mANikyathI, je parama preme pe'ratA poMcI kalA bArIkathI; e veDha vIMTI sarva choDI cAliyA mukha dhoine, jana jANIe mana mAnIe nava kALa mUke koine.'4 Here, Srimad wants his readers to realize the destructible nature of human body. Therefore, he wants others to concentrate on higher goals than the worldly gross achievements. This view is further elaborated in the small poem of Upajati metre, that, "life is momentary like a ripple of water and desires of worldly

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DR. SUNANDA Y. SHASTRI SAMBODHI objects are like the colours of rainbow. Therefore, one should not become attached to them. He says - vidyutlakSmI prabhutApataMga, AyuSya te to jaLanA taraMga; puraMdarI cApa anaMgaraMga, zuMrAcIe tyA kSaNano prsngg| Same thought is repeated in the poem, mit taart that all apparent world is false. He says - banAvI che kevI sughaDa picakArI sUcavatI, badhI jUThI mAyA, manana kara evaM manavatI / When the falsity of body and the apparent world is understood, then one should go a step higher, i.e. one should cultivate anyatvabhAvanA or anuprekSA = differentiating one's self from body, home, people etc. The Prasamarati defines 3RICAHTAAT as - anyo'haM svajanAt parijanAcca vibhaavaacchriirkaacceti| yasya niyatA matiriyaM na bAdhate taM hi shokkliH||7 i.e. "One who constantly thinks that I am distinct from my relatives, servants, riches, and one's own body, is unaffected by Kali in the form of grief." Same thought is refelcted in the following small poem of one stanza composed in zArdUlavikrIDita - nA mArAM tana rUpakAMtiyuvatI, nA putra ke bhrAta nA, nA mArAM bhRta snehiyo svajana ke nA gotra ke jhAta nA, nA mArAM dhana dhAma yauvana dharA, e moha ajJAtva nA, re ! re ! jIva vicAra emaja sadA anyatvadA bhAvanA // i.e. "This beautiful body is not mine, beautiful wife, son, brother, servants, clan, caste, wealth, home and youth, nothing is mine. Oh Jiva ! do cultivate the feeling of distinctness." On more clear words he says that the soul is different than body - che dehAdithI bhinna AtmA re, upayogI sadA avinAza // ' To confirm this detachment he elaborates the faults of perishable body in another giti of two lines in very strong words, i.e.,

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Vol. XXIII, 2000 SHRIMAD RAJACHANDRA'S.... khANa mUtra ne malanI, roga jarAnuM nivAsarnu dhAma, kAyA evI gaNIne, mAna tyajIne kara sArthaka Ama ||10 which means, 'the body is mine of excreta and urine, it is house of old age and various diseases. Therefore, disregarding the body one should seek spiritual goals'. Thus, Srimad Rajachandra prepares ground to sow seeds of righteous path of Dharma. (2) Defining the principles of Dharma in the light of Agamas . Now when the worldly goals are disregarded, what next ? When the traveller has left the earlier town, he must know the way towards next halt, or somebody should guide him. Here, Srimad has become guide and explains the nature of Dharma - as taught by, Agamas in very lucid poetic manner. Srimad defines 'Dharma' as the means to obtain 'birthless' condition of Jiva. It is the means to know Jagadisa' = Lord of Universe. He says - mohamAna moDavAne, phelapaNuM phoDavAne, jAlaphaMda toDavAne, hete nija hAthathI; kumatine kApavAne, sumatine sthApavAne, mamatvane mApavAne, sakala siddhAntathI; mahAmokSa mANavAne, jagadIza jANavAne, ajanmatA ANavAne vaLI bhalI bhAtathI; alaukika anupama, sukha anubhavavAne dharma dhAraNAne dhAro, khare kharI khaMtathI // 1 i.e., "One should resort to Dharma to escape from delusion, break the shackles of this world, to cut the wrong thoughts and establish good ones, to know the strength of your attachment, to attain moksa, to know the Lord, to achieve birthless state and enjoy supreme bliss." In this same poem 'dharma', he says - "without taking resort to the Dharma, one does not know difference between a good person and a sinner." vade rAyacaMda vIra, saddharmane dhAryA vinA, mAnavI mahAna tema, kukarmI kaLAya che // 12

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DR. SUNANDA Y. SHASTRI SAMBODHI Further, in the same poem, he propounds that, "Dharma is necessary to purify one's self. If the aspirant is interested zestfully in following spiritual path, then he should stick to moral rules. He should concentrate on Dharma and should not be deterred by the doubt." He says - AtmanA uddhArane, umaMgathI anusaro jo, nirmala thavAne kAje, namo nIti nemathI; vade rAyacaMda vIra, evaM dharmarUpa jANI, dharmavRtti dhyAna dharo, vilakho na ve'mathI // 3 Uptill here Srimad directs to where the destination is, after, leaving body consciousness. Still, main thing remains to be seen, i.e. what is this Dharma ? He explains it in the poem 'sarvamAnya dharma' as follows - (1) dharmatattva jo puNyaM mane to saMbhaLAvU snehe tane, je siddhAnta sakaLano sAra, sarvamAnya sahune hitakAra. i.e. "essence of Dharma is essence of all doctrines, accepted by one and all and beneficial for all." Thus, Dharma according to Srimad is, that which is acceptable for all. In another stanza he says - bhAkhyu bhASaNamAM bhagavAna, dharma na bIjo dayAsamAna. i.e. there is no other 'Dharma' than kindness, compassion. Here, he seems to propound the same thought of the Prasamarati - that is dharmasya dayA mUlaM na cAkSamAvAn dayAM samAdhatte / tasyAdyaH kSAntiparaH sa sAdhayati uttamaM dharmam // 14 i.e. "Compassion is the root cause of religion. An impatient man never possess compassion. Thus one who is devoted to forgiveness accomplishes the highest Dharma." In the sixth stanza of this poem he actually says that 'compassion is the root of Dharma' - dharma sakaLamuMe zubha mULa.15 This thought is expanded further -

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Vol.XXIII, 2000 SHRIMAD RAJACHANDRA'S.... satya zIla ne saghaLAM dAna, dayA hoine rahyA pramANa; dayA nahi to e nahi eka, vinAsUryakiraNa na dekha // 16 i.e. "truth, conduct and charity are there due to compassion. In the absence of compassion, they will not be there, as one cannot see anything without Sunlight." Then he stresses the point of compassion - puSpapAMkhaDI jyA dUbhAya, jinavaranI tyAM nahI AjJAya; sarva jIvanU iccho sukha, mahAvIranI zikSA mukha // 17 i.e. "Jain Tirthankaras do not approve even hurting a petal of a flower. Wishing happiness of all beings is the main teaching of Mahavira." Then he says - sarva darzane e upadeza, e ekAMte nahi vizeSa; sarva prakAre jinanI bodha, dayA dayA nirmaLa avirodha / / 18 i.e. "all the philosophies propound compassion as the 'Dharma' itself. Jain Tirthankaras also say the same thing. There is no contradiction about compassion." Then finally he relates the benefits of Dharma consisting compassion - tattvarUpathI e oLakhe, te jana phoce zAzvata sukhe. i.e. "if people understand compassion as the essence of Dharma, they would attain etermal bliss." In the poem 'munine praNAma'19, Srimad calls him 'muni', who has qualities like peace, morality, kindness, softspoken, and beneficial towards one and all. He calls such 'muni' as dharma ke udyAna = garden of Dharma incarnated.20 Even in hryfa21 he says "Hanumana followed the rules of Morality while bringing Sita back. Therefore he is known as 'Jati' (yati).

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DR. SUNANDA Y. SHASTRI SAMBODHI Thus, the first and basic principle of Dharma, as seen by Srimad is compassion. Srimad later tells about other principles as chastity, renunciation etc. as well. Srimad has priased and explained the importance of celibacy in 'brahmacarya viSe doharA' 22 as nirakhIne navayauvanA, leza na viSaya nidAna / gaNe kASThanI pUtaLI, te bhagavAna samAna / / 23 i.e. "who disregards a beautiful woman after seeing her as wooden statue, is, indeed, equal to the Lord." Then he says - A saghaLAM saMsAranI ramaNI nAyakarUpa / e tyAgI, tyAgyuM badhuM, kevala zokasvarUpa // 24. i.e. "the main thing to conquer in this world is temptation of woman, once it is conquered then everything else is conquered." - Then finally he says - pAtravinA vastu na rahe, pAtre AtmikajJAna, pAtra thavA sevo sadA, brahmacarya matimAna. i.e. "to attain the Supreme Knowledge, one should be competent, and this competancy can be achieved through celibacy."25 $rimad explains faults of 'craving' or tRSNA in his famous poem 'tRSNAnI vicitratA.'26 Here, the principle of renunciation or an is propounded by criticizing the craving. hatI dInatAi tyAre tAkI paTelAi; ane maLI pahelAi tyAre tAkI che zeThAine, sAMpaDI zeThAi tyAre tAkI maMtrItAine, ane AvI maMtrItAi tyAre tAkI nRpatAIne ... thus, human being is not happy with what he has but always looks forward and upward to gain more. Then, Srimad further says aho rAjacaMdra mAno mAno zaMkarAi maLI, vadhe tRSNAi toya jAya na marAine.

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Vol.XXIII, 2000 SHRIMAD RAJACHANDRA'S.... = even one reaches to the position of god, still the craving for more never leaves. Craving, is really difficult to overcome. Thus, Srimad explains nature of the Dharma by explaining its main principles. (3) Easy way to follow the doctrines of Dharma - Srimad Rajachandra does not leave his readers - rather spiritual aspirants in lurch. Gradually he teaches them how to follow Dharma and how to implement it in daily actions. What a person should strive for and finally achieve the supreme bliss. First, he asks the aspirant to reflect on the thought that, "by doing what one can be happy and by doing what one is not. What he himself is and from where he has come - zuM karavAthI pote sukhI, zuM karavAthI pote duHkhI; pote zuM ? kyAthI che Apa, eno mAMgo zIghra javApa ||27 Then he tells to give up all the doubts, since the knowledge does not enter where doubt is. Knowledge is possible through devotion to the Lord and the Lord can be attained only through proper Guru. He says - jyAM zaMkA tyAM gaNa saMtApa, jJAna tahA zaMkA nahi sthApa; prabhu bhakti tyAM uttama jJAna, prabhu meLavavA guru bhagavAna ||28 Then he teaches that; one should understand all the doctrines as one and learn Syadvada as well i.e. - je gAyo te saghaLe eka, sakala darzane eja viveka; samajAvyAnI zailI karI, syAdvAda samajaNa paNa kharI // 29 Then one should learn about nine fundamental principles of Jainism - viz. Jiva, Ajiva, Papa, Punya, Asrava, Bandha, Samvara, Nirjara, Moksa.

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74 He says - DR. SUNANDA Y. SHASTRI jIva ajIva sthiti joI, TaLyo orato zaMkA khoI ||30 Further, the principle of Pudgala is explained. Jiva is bound by Karma, and the Pudgala or body is formed through Karma. Therefore, one should have knowledge of Pudgala. - baMdhayukta jIva karma sahita, pudgalaracanA karma khacita; pudgalajJAna prathama le jANa, naradehe pachI pAme dhyAna || 31 In the poem 'sAmAnya manoratha, (p. 27 ). Srimad shows a simple path to follow the righteous path of Dharma effectively; such as - (1) one should not behold another man's wife and one should not long for another's wealth - mohinI bhAva vicAra Adhina thaI, nA nirakhuM nayane SAMBODH paranArI; paththaratulya gaNuM paravaibhava, nirmala sAttvika lobha samArI. (2) One should follow 12 Vratas 32 (paMca aNuvrata, 3 guNavrata, and 4 zikSAvrata ) and reflect on nine fundamental principles taught by Jinas. This simple path will lead to Moksa. dvAdazavrata ane dInatA dharI, sAtvika thAU svarUpa vicArI; e muja nema sadA zubha kSemaka, nitya akhaMDa raho bhavahArI // 33 Same thought is reflected in the poem amUlya tattvavicAra Srimad suggests very simple solution to achieve Dharma and find the ultimate truth, i.e. 'just reflect on' who am I? from where have I come? and this calm reflection only will lead to the Atmajnana - true realization -

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Vol.XXIII,2000 SHRIMAD RAJACHANDRA'S.... i.e. huM koNa chu ? kyAMthI thayo ? zuM svarUpa che mAruM ravaThaM ? konA saMbaMdhe vaLagaNA che ? rAkhaM ke e paraharu ? enA vicAra vivekapUrvaka zAMtabhAve jo karyA, to sarva Atmika jJAnanAM siddhAMtatattva anubhavyA // 34 He also propounds detachment as the key of happiness - udAsInatAno jyAM vAsa, sakaLa duHkhano che tyAM nAza. Ultimate goal of resorting to the Dharma is knowledge. He lucidly describes what knowledge is according to Jain Tirthankaras and Mahavira. jo hoya pUrNa bhaNela nava paNa, jIvane jANyo nahI, to sarva te ajJAna bhAkhyu, sAkSI che Agama ahi. e pUrNa sarva kahyAM vizeSe, jIva karavA nirmaLo, jInavara kahe che jJAna tene sarva bhavyo sAMbhaLo / / 35 i.e. Agamas are for the purification of Jiva. One should know the nature of Jiva through Agamas. Srimad's personality expanded by his spiritual experiences does not bind him only to the scriptures. He says - na hi graMthamAMhi jJAna bhAkhyu jJAna na hi - kavi cAturI; nahi maMtra taMtro jJAna dAkhyA, jJAna nahi bhASA TharI; nahi anya sthAne jJAna bhAkhyu, jJAna jJAnImAM kaLo // 36

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DR. SUNANDA Y. SHASTRI SAMBODHI i.e. "Knowledge is not only in the scriptures, nor in the brilliant poetry, nor in mature language, it is only in the knowledgeable person. 76 When it comes to knowledge, he does not stick only to the Jaina concepts. He says that Knowledge is not attainable by following the daily Jaina routine of pacakhAna and other rituals, but knowing about Moksa is the knowledge. A jIva ne A deha, evo bheda jo bhAsyo nahi; pacakhANa kIdhA tyAM sudhI, mokSArtha te bhAkhyAM nahI // 37 Further, Srimad even discards the earlier steps of celibacy and self control. Because knowledge is not attainable through celibacy or restraint, but only through knowledge. kevaLa nahI brahmacaryathI || 38 kevaLa nahI saMyama thakI; paNa jJAna kevaLathI kaLo. And finally, he declares that 'controlling mind is the only way to attain knowledge'. mAtra manane AmaLo ||39 Srimad Rajachandra not only explains the importance of Dharma, but he also tells what happens in the absence of Dharma, viz, Without Dharma wealth, abode and grain perishes Without Dharma the earth goes barren. Without Dharma the intellectual is misled. Without Dharma the courage is no more firm. i.e. dharma vinA dhana, dhAma, dhAnya dhuLadhANI dhAro, dharma vinA dharaNImAM dhikkatA dharAya che. dharma vinA dhImaMtanI dhAraNAo dhokho dhare, dharma vinA dharyuM dhairya dhumra thai dhamAya che || 40

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Vol. XXIII, 2000 SHRIMAD RAJACHANDRA'S.... 77 In the two lines of michet (= stone), he actually compares a dharma less person with stone. ema sUcave kAMkaro, dila kholIne dekha; manakhA kerA mujasamA, vinA dharmathI lekha // 41 Throughout these compositions his sense of proportion, clarity and logic can be felt. His devotion towards finding the truth propels him to put his efforts in words. Not only that, but he has inner urge to share his knowledge with other spiritual aspirants and explain them the nature of true Dharma and lead them towards the final truth. Srimad Rajachandra's craving for truth has taken him beyond any barrier of religion. He sees oneness between all the doctrines of all religions. bhinna bhinna mata dekhie| bheda dRSTi no eha eka tattvanA mUlamAM vyApyA mAno teha. Notes: 1. Tattvarthasutra, 9.6. 2. Prasamaratiprakarana, 167, Dharmadhikarah 3. Kavyamala - p. 2 'kAla koine nahi mUke' - 1. 4. ibid - p. 3. 'kAla koine nahi mUke' - 2. 5. Kavyamala - p. 7. 6. Kavyamala - p. 7 - 'raMganI picakArI'. 7. Prasamaratiprakarana - 154, bhAvanAdhikAra. 8. Kavyamala - p. 13. . 9. Kavyamala - p. 38 'mUla mAraga sAMbhaLo'. 10. Kavyamala - p. 13 gIti. 11. Kavyamala - p. 3 'dharma' - 2. 12. Kavyamala - p. 4 'dharma'. 13. Kavyamala - p. 5 'dharma'. 14. Prasamarati 168, 'dharmAdhikAra'.

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DR. SUNANDA Y. SHASTRI SAMBODHI 15. Kavyamala - p. 5 'etref' 16. Kavyamala - p. 5 'erf' 17. Kavyamala - p. 5 rf' 18. Kavyamala - p. 5 deref? 19. Kavyamala - p. 8 yfA your 20. Kavyamala - p. 8 ya 4014 21. Kavyamala - p. 9 4ratgla 22. Kavyamala - p. 17 era fall 16T 23. ibid - 24. ibid - 25. ibid - 26. Kavyamala - p. qoich fafestar 27. Kavyamala - p. 25 28. Kavyamala - p. 25 29. Kavyamala - p. 26 30. Kavyamala - p. 27; Prasamarati, 187, Jivadhikara. 31. Kavyamala - p. 27 32. Prasamarati Prakarana 33. Kavyamala - p. 21 - HMR HITET 34. Kavyamala - p. 22-23 3446 HICHER 35. Kavyamala - p. 40 36. Kavyamala - p. 40 37. Kavyamala - p. 41 38. Kavyamala - p. 41 39. Kavyamala - p. 42 40. Kavyamala - site HARTT - p. 5 ef. 41. Kavyamala - gte farasit p. 6 it.

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SHRIMAD RAJACHANDRA'S.... 79 @l. XXIII, 2000 ibliography - 1. kAvyamAlA - zrImad rAjacaMdra praNIta, collection by manasukhalAla ravajIbhAi, published by Mumbaistha Paramasruta Prabhavaka Mandal, Ahmedabad, 1964. 2. Tattvarthadhigamasutra with Siddhasenaganitika., Part I & II, Ed. H. R. Kapadia, Pub. J. S. Javeri, Bombay, 1926 & 1930. 3. Prasamaratiprakarana - Acarya Umaswati Vacaka's, Ed. & Tr. Yajneshwar S. Shastri, L. D. Series 107, L. D. Institute of Indology, Ahmedabad - 1989. 4. zrImadnI jIvanasiddhi - Do. sarayubahena Ara. mahetA, Pub. zreyasa pracAraka sabhA, muMbaI, 1987. - 5. Srimad Rajachandra - Life, Digish Mehta, Srimad Rajchandra Janma Shatabdi Mandal, Ahmedabad 1978. 6. The Self Realization - Tr. of Srimad Rajachandra's Atmasiddhi, Tr. by Sri. Brahmacari Govardhandasji, Pub. by Srimad Rajachandra Mumukshu (Anuyayi) Mandal, Srimad Rajachandra Ashram, Agas. 1985. 7. Jeevan Kala - by Shri Brahmachari Govardhandasji, Srimad Rajachandra Prabhavak Trust, (Tr. by Dinubhai Muljibhai Patel.) Bangalore, 1991. 8. Bhavanabodh - Srimad Rajachandra, Tr. by Dinubhai Muljibhai Patel, Srimad Rajachandra Ashram, Agas, 1988.

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kAvyazAstrIya granthoM meM 'setubandha' ke katipaya uddharaNa - eka adhyayana / * pArula mAMkar3a mahArASTrI prAkRta-bhASAbaddha pravarasena kA 'setubandha mahAkAvya apanI misAla Apa hai| vAkATaka vaMza ke rAjA pravarasena dvitIya kA samaya IsA kI pA~cavIM zatAbdI meM nirdhArita kiyA gayA hai| setubandha ke tIna aparanAma hai, rAmasetu, rAvaNavadha (rAvaNavaho) aura dazamukhavadha (dhmuhvho)| upalabdha alaMkAra granthoM meM 'setubandha' ke bAre meM sarva prathama nirdeza AcArya daNDin ne diyA hai| mahArASTrAzrayAM bhASAM prakRSTaM prAkRtaM viduH| sAgaraH sUktiratnAnAM setubandhAdi yanmayam // (kAvyAdarza. 2/34) arthAt sUktirUpa ratnoM ke sAgararUpa 'setubandha' ityAdi (prabandha) jisameM race gaye haiM, vaha mahArASTra meM bolI jAnevAlI sarvazreSTha prAkRta bhASA mAnI gaI hai| prastuta padya meM daNDI ne 'setubandha' ko sUktirUpa samudra kI upamA dI hai aura usakI bhASA - mahArASTrI ko prAkRta bhASA meM sarvazreSTha mAnA hai| ____ mahAkavi bANane manorama aura yathArtha upamA dvArA 'setubandha' ke racayitA mahAkavi pravarasena kI stuti kI hai kIrtiH pravarasenasya prayAtA kumudojjvalA / sAgarasya paraM pAraM kapiseneva setunA // - harSacarita - prAraMbhika padya - 14 dhanapAla (IsA kI 11 vIM zatI)ne bhI tilakamajjarI kI prastAvanA meM 'setubandha' aura 'pravarasena' kI bhUrI bhUrI prazaMsA kI hai - jitaM pravarasenena rAmeNeva mahAtmanA / taratyupari yatkIrtiH seturvAGmayavAridheH // (prAstAvika, padya-22)4 AcArya Anandavardhana ne 'dhvanyAloka' ke dvitIya udyota meM alaMkAroM kA 'apRthagyatnanirvartya' pratipAdita karate samaya rasAMgarUpa alaMkAroM kA nidarzana kiyA hai, yathA - rasAkSiptatayA yasya bandhaH zakyakriyo bhavet / apRthagyatlanirvartyaH so'laGkAro dhvanau mataH // (dhvanyA. 2/16)5 * Presented at the A.I.O.C., held at Baroda on 13-15 Oct. 1998. * Reader, L. D. Institute of Indology, Ahmedabad-380009.

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ol. XXIII, 2000 kAvyazAstrIya granthoM meM 'setubandha' ke katipaya uddharaNa... 81 arthAt dhvanikAvya meM vahI 'alaMkAra' alaMkAra kahalAtA hai, jisakI nirUpaNA rasa ke sAtha sAtha hI tI hai, usake lie kavi ko alaga se yatna karanA nahIM paDatA / Anandavardhana vividha udAharaNoM kA nirdeza kara ke rasa ke aMtaraMgabhUta alaMkAroM ko spaSTa karate samaya setubandha' aura 'kAdambarI' kA ullekha karateM haiM / yathA alaGkArAntareSvapi tattulyamiti cet, naivam / alaGkArAntarANi hi nirUpyamANadurghaTanAnyapi asamAhitacetasaH pratibhAnavataH kaverahampUrvikayA parApatanti / yathA kAdambaryAM kAdambarIdarzanAvasare, yathA ca yArAmazirodarzanena vihvalAyAM 'sItAdevyAM setau' / - dhvanyA. 2/17 upari. arthAt anya alaMkAra alaMkAra-nirUpaNa kI sthiti meM durghaTana hone para bhI rasa meM = rasamaya racanA karane vighna nahIM DAlate / kyoMki rasasamAdhi meM hI samAhita cittavAle evaM pratibhAsaMpanna kavi ke pAsa ve hamahamikA arthAt maiM pahale, maiM pahale aisA karake daur3a par3ate haiM / jaise ki, 'kAdambarI' meM kAdambarI ke rzana ke avasara meM | jaise 'setu' (= setubandha mahAkAvya) meM rAvaNa kI mAyA zakti se bane hue rAma ke Te hue sira ko dekhane se sItA devI ke vihvala hone para | " Anandavardhana ne nirdezamAtra diyA hai, 'setu' ke koI qhAsa udAharaNa nahIM diye / . adhunA 'setu . ' kA mAyArAma zirodarzana prasaMga avalokita kareM - zrIrAma ke mAyAziza ko dekhate hI sItAjI besudha ho kara bhUmi para gira paDI / atyaMta sahaja nirUpaNa paDiA a hatthasiDhiliaNirohapaNDarasamUlasattakavolA / pellisaavAmapaoharavisamuNNaadAhiNatthaNI jaNaasuA ||6|| (setu. 11 / 54) chAyA - yathA - - nimnAMkita padya meM karuNavipralaMbha ke sAtha camatkRtipUrNa svabhAvokti aura anuprAsa Adi kI saMracanA latI hai| patitA ca hasta zithilitanirodhapANDura samucchvasatkapolA / preritavAmapayodharaviSamonnatadakSiNastanI janakasutA // maraNammi bandhavANaM jaNassa kiM hoi bandhavocia saraNam / taha guruso kavaliA dharammi paDiA vimucchiA dharaNisuA // ( setu. 99/55)

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82 pArula mAMkaDa maraNe bAndhavAnAM janasya kiM bhavati bAndhava eva zaraNam / tathA guruzokakavalitA dharAyAM patitA vimUrchitA dharaNisutA // atra kAvyaliMga rasAbhivyakti meM sahAyaka ho rahA hai| sItA kI mUrcchAvasthA kA nirUpaNa ati mArmika hai // 7 Na kao vAhavimukkhoNivvaNNeuMpi Na caiaM rAmasiram / Navara paDivaNNamohA gaajIviaNIsahA mahimmi NisaNNA // ( setu. 11/66 ) na kRto bASpavimokSo nirvarNayitumapi na zakitaM rAmaziraH / kevalaM pratipannamohA gatajIvitaniH sahA mahyAM niSaNNA // yahA~ 'kumArasambhava' ke 'rativilApa' kA dRzya bhAvakoM ke mAnasapaTa para ubhara AtA hai / 75 se 86 padyoM taka sItAjI kA vilApa hai / kucha aMza SAMBODHI - Navari a pasAriaGgI raabhariuppahapaiNNaveNIbandhA / paDiA urasaMdANiamahIalacakkaliatthaNI jaNaasutA // (setu. 11/68) anantaraM ca prasAritAGgI rajobhRtotpathaprakIrNaveNIbandhA / patitoraH saMdAnitamahItalavakrIkR tastanI janakasutA 11 to 11/75 meM rUpakAlaMkAra hai - AvAabhaaaraM citraNa hoi dukkhassa dAruNaM NivvahaNam / jaM mahilAvIhatthaM diTTha sahiaM ca tuha mae avasANam // ApAtabhayaMkarameva na bhavati duHkhasya dAruNaM nirvahaNam / yanmahilAbIbhatsaM dRSTaM soDhaM ca tava mayA avasAnam // ityAdi padyo meM anuprAsa, upamA utprekSA Adi alaMkAra abhinavagupta ke zabdoM se kaheM to 'ahamahamikayA' dauDe Aye haiM / ye alaMkAra sahajarUpa se karuNavipralaMbha ke nirUpaNa ke sAtha sAtha sRjita hone se rasa ke aMtaraMga bane haiM, mAnoM karNa ke divya kavacakuNDala kI taraha rasa ke janma ke sAtha hI prAdurbhuta hue haiM / 10. aba hama setubandha ke kucha ora uddharaNa ko 'a' kArAdi krama se aura AlaMkArikoM ko samayAnukrama se nirdiSTa kareM - avvocchiNNapasario ahiaM udghAi phuriasUracchAo / ucchAho subhaDANaM visamakkhalio mahANaINa va so tto // (setu. 3/17)

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83 Vol.XXIII, 2000 kAvyazAstrIya granthoM meM 'setubandha' ke katipaya uddharaNa... avyavacchinnaprasRto'dhikamuddhAvatisphuritazUra(zaurya)cchAyaH / utsAhaH subhaTAnAM viSamaskhalito mahAnadInAmiva srotaH // 11 prastuta padya bhojane sAmyAlaMkAra ke antargata 'kriyAguNadravyayoganimittA dRSTAntokti ke udAharaNa ke rUpa se diyA hai| yahA~ para avyavacchinnaprasRta meM kriyAyoga nimitta hai, sphuratizauryacchAya meM guNayoga ora sphuritazUracchAya meM dravyayoga nimitta hai| ina nimittoMse sAmya pratipAdita huA hai| ratnezvara ne isako kriyAdiyoga nimittA dRSTAntokti batAyA hai / (sa. kaM. pR. 432) setu. kI bhAratIya vidyA. AvRtti meM saMskRta chAyA alaga hai| (pR. 63) rAmadAsa bhUpati ne 'rAmasetupradIpa' TIkA meM uparyukta padya meM dRSTAnta mAnA hai aura alaMkAra ko isa taraha spaSTa kiyA hai| yathA mahAnadInAM sroto'vyavacchinnaprasRtaM sphuritA sUrasya sUryasya chAyA pratibimbo yatra tathAbhUtaM satparvatAdinimnonnatapradeze skhalitamadhikamuddhAvatthUrdhvamuttiSThati / tathA vIrANAmapyutsAho yathA yathA viSamabhUmilAbhastathA tathA prauDhimAlambata iti tAtparyam / (pR. 63) spaSTa hai, ki bhoja ke TIkAkAra ratnezvara bhoja ko anumodita karateM hai aura sAmyAlaMkAra ke bhedarUpa meM yahA~ uttarA nAmaka dRSTAntokti svIkAra karateM haiM, jaba ki, rAmadAsa bhUpati ke vivaraNa se prastuta padya ko dRSTAntAlaMkAra kA mAnA jA sakatA hai| kulanAtha 'rAmasetupradIpa' se milatA julatA kathana karateM haiN| (draSTavya prA. hendIkvI, pR. 234) DaoN. basAka saMpAdita AvRtti meM isa padya kI saMkhyA 18 hai / AvAabhaaaraM0 11/75 (pR. 648 para pUrA padya ullekhita hai) ityAdi meM bhoja karuNarasa hI mAnateM haiM, aura karuNa meM cirasamAgamasukha kI prApti nibaMdharUpa vacana niSiddha hai, aisA pratipAdita karateM haiN| (pR. 644) setu. 4/43 uahissa jaseNa jasaM dhIraM dhIreNa garaiAi vi garuam / rAmo Thiea vi ThiI bhaNai raveNa a khaM samupphundatto // udhairyayazasA yazo dhairyaM dhairyeNa gurutayApi gurutAm / rAmaH sthityapi sthiti bhaNati raveNa ca khaM samabhikrAman // bhoja prastuta padya avyavahita doSa kA jo 'vyasta' bheda hai, usake udAharaNa ke rUpa meM peza karate haiN| sa

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pArula mAMkaDa SAMBODHI TIkAkAra ratnezvara ke mutAbika prastuta padya meM avayava dyotaka hai, ivAdi kA vyavadhAna honA cAhie, paraMtu aisA na hone se 'vyasta' nAmaka doSa A girA hai| (sa. kaM. pR. 259 ) 84 'setubandha' ke TIkAkAra 'rAmasetupradIpa' kAra ne pUrA yugmaka (isa padya se to pAaDado0 padya (42) juDA hai) samajhAyA hai| isameM zrI rAma dhairyAdi guNa ko svayaM hI batAteM haiM itanA nirdeza diyA hai / tathA cAtIva dhairyAdiguNasaMvalitamuktavAniti bhAvaH // (pR. 101 ) ummUlioNa khuliAukkhipyantANa ujjuaM osariA / NijjantANa NirAA girINa maggeNa patthiA NaisottA // (setu. 6 / 89 ) - ( sa. kaM. pR. 509 ) 1 unmUlitAnAM khaNDitAnyutkSipyamANanimRjukamapasRtAni nIyamAnAnAM nirAyatAni girINAM mArgeNa prasthitAni nadIsrotAMsi // yaha padya bhI bhoja ne hI uddhRta kiyA hai| ve isako parikarAlaMkAra ke eka bheda - 'saMbandhiparikara' ke lie prastuta karateM hai| vaise prastuta padya meM parvatoM ke sAtha saritpravAhoM kI tulanA bhI hai, kintu vaha gamyamUlaka hai, kyoMki ivAdi prayogarahita hai / yathArtha vizeSaNoM ke prayoga meM parikarAlaMkAra prApta hotA hai / bhojadeva ke matAnusAra nadIpravAha ke lie kavine parvata ke lie jo vizeSaNa upayukta hai, (jaise parvata AkAzamArga se le jAye jAte haiM, unhIMkI taraha nadiyA~ bhI vistAra prApta karatI hai / ) vahI diye hai / isa taraha saMbandhiparikarAlaMkAra yahA~ para jAnA jA sakatA hai / DaoN. basAka saMpAdita ajJAtanAmA 'setutattvacandrikA' vyAkhyA ne aMtima paMkti meM manorama bhAva peza kiyA hai. AzrayasthairyAdAzritasyApyasthairyasyaucityAditi bhAvaH / (pR. 187 ) gamiA kalambavAA diTTha mehandhaAriaM gaaNaalam / sahio gajjiasaddo taha vi hu se Natthi jIvie AsaMgo || setu0 1 / 15. gamitAH kadambavAtA dRSTaM meghAndhakAritaM gaganatalam / soDho garjitazabdastathApi khalvasya nAsti jIvite'dhyavasAyaH // ( sa. kaM. pR. 499 ) bhoja ne AkSepa alaMkAra ke udAharaNa ke rUpa meM prastuta padya uddhRta kiyA hai / kadambAnila cale gayeM hai, gagana megha se AcchAdita hai / garjana zabda bhI sahana kara liyA, phira bhI inakA (rAmakA) jIvana prati AsaGga (adhyavasAya) kyoM nahIM baDhatA ? - isa taraha AkSepa hai / bhoja ke TIkAkAra ne yahA~ 'kAraNAkSepa' batAyA hai /

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Vol. XXIII, 2000 kAvyazAstrIya granthoM meM 'setubandha' ke katipaya uddharaNa... jaha jaha NisA samppai taha taha vevitaraGgapaDimApaDiama / kiMkAavvavimUDhaM vevai hiaaM vva uahiNo sasibimbam // (setu0 6/10, sa. kaM. pR. 516) yathA yathA nizA samApyate tathA tathA vepamAnataraGgapratimApanitam / kiMkartavyavimUDhaM vepate hRdayamivo dadheH zazibimbam // [bhAratIya vidyAprakAza - setu. meM dvitIya paMkti meM ghoDai pATha hai| DaoN. basAka saMpAdita AvRtti meM gholai pATha hai, tathA paDiam ke badale vaDiaM pATha hai|] prastuta padya meM bhoja ne kriyAparikara mAnA hai| atra 'yathA tathA' iti kriyAvizeSaNayoraparamapi vizeSaNaM vIpsA bhavati / so'yamevaMprakAraH kriyAparikaro dRSTavyaH / (pR. 516) rAmadAsa bhUpatine utprekSA mAnA hai| tanmayA kiMkartavyamiti kartavyatAmUDhamityutprekSA / (pR. 113) samudra jaise kiMkartavyatAse mUDha sA ho rahA hai - isa taraha samudra meM mUDhatva kI utprekSA hai| sAhityamImAMsA (sA. mI.) jisakA kartRtva anizcita hai12, setubandha ke sAta padya usameM uddhRta hai| akArAdi krama se 'ja' ke antargata eka padya sA.mI. (pR. 149) meM bhI uddhRta hai| jassavilakkagaM tiNahaM puNapaDisaddAni saamuhplikkhaaliaa| johAkallolA via sasidhavalAsu raaNIsu hasihaccheA // (setu. 1/7) rAmadAsa bhUpati kI TIkAvAlI AvRtti meM prastuta padya kA pAThAntara isa prakAra milatA hai / dekheM - jassa vilagganti NahaM phuDapaDisaddA disAalapaDikkhaliA / joNhAkallolA via sasidhavalAsu raaNIsu13 hasiaccheA // (setu. 1/7) yasya vilaganti nabhaH sphuTapratizabdA diktalapratiskhalitAH / jyotsnAkallolA iva zazidhavalAsu rajanISu hasitacchedAH // sA.mI. kAra prastuta padya kavisamaya kA nirUpaNa karate hue "yazohAsagataM zaukalyaM' - yaza aura hAsa meM zuklatA kA nirUpaNa karanA cAhie aisA pratipAdita karateM haiN| rAmadAsa bhUpati prastuta padya meM utprekSAmUlA sahopamA mAnate haiN| jyotsnAkallolA iveti sahopamA vA / yathA te diktalaskhalitA iva nabho vilaganti tathaite'pItyutprekSAmUlam // (pR. 8)

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pArula mAMkaDa SAMBODHI Namaha avaTThiatujhaM avisAriavisyaaaNoNaaaM gahiram / appalahuparisaNhaM aNNAaparamatthapAaDaM mahumahaNam // (setu. 1/1) namata avasthitatuGgamavisAritAvistRtamanavanagatagabhIram / apralaghumaparizlakSNamajJAtaparamArthapAradaM madhumathanam // (sa. kaM. pR. 319) bhojadeva ne isa padya meM svAbhAvikatvayukta vibhAvanAlaMkAra mAnA hai| madhumathana bhagavAna viSNu ko lakSita karake (kavine) tuGgatva, pravRddhatva ityAdi prasiddha hetu kA vyAvartana kiyA hai / hetuoM kA svAbhAvikatva hai| yaha 'citrA' nAmaka svAbhAvikatva ko vibhAvita karatI 'vibhAvanA' hai| (pR. 320) rAmadAsa bhUpati ne bhI prastuta padya meM vibhAvanAlaMkAra hI ghoSita kiyA hai| kintu, usakA nAma 'virodhAbhAsamUlA vibhAvanA' diyA gayA hai, apane samarthana meM rAmadAsa daNDI kA havAlA bhI peza karate haiN| - prasiddhahetuvyAvRttyA. ityAdi (kA. da. 2/199). tathA ca tuGgatve kArye vardhitatvarUpaprasiddhahetuvyAvRttyA tatsvabhAvatvaM vibhoravagamyate / - (pR. 3) ajJAtakartRka setutattvacandrikA' bhI bhagavAna ke svAbhAvikatva kI vibhAvanA kA nirdeza karatI hai, yathA - ... vardhitatvAdiprasiddhahetuvyAvRttyApi bhagavati tuGgatvAdikaM yadAyAti tat sarvaM svAbhAvikameva vibhAvyamiti [vi]bhAvanAkhyo'laGkAraH / (pR. 1) kRSNavipra nAmaka TIkAkAra sa.kaM.kA havAlA dete haiM - etebhyo madhumathanasvarUpasya vyatireka ukta iti svAbhAvikavibhAvanAkhyazcAyamalaGkAra tathA sarasvatIkaNThAbharaNe samarthitam / (prA. hendakvI, pR. 173) Na kao vAhavimukkho0 11/66 tathA Navari a pasAriaGgI0 11/68 (pR. 64 para chAyA) prastuta padyo meM karuNarasa kI abhivyakti hai| sA.mI.kArane Na kao. ityAdi padya meM 'pralaya' avasthA darzAI hai| sAttvika guNoM kI carcA meM sA.mI. kAra isake stambhAdi bheda batAte haiN| sItA kI mUrchAvasthA ke kAraNa sarva aMgo kA pralaya lInatA hai| Navari. ko bhoja karuNa rasa ke udAharaNarUpa hI mAnate haiN| (sa. ke. pR. 631) taM daiAhiNANaM jagmi vi aGgammi rAhaveNa Na Nimiam / sIsAparimaTTeNa va UDho teNa vi NirantaraM romaJco // (setu. 1/42) - (sa. kaM. pR. 541)

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Vol. XXIII, 2000 kAvyazAstrIya granthoM meM 'setubandha' ke katipaya uddharaNa... (bhAratIya vidyA. meM vuDho pAThAntara hai, DaoN. basAka meM bhI vahI hai|) taddayitAbhijJAnaM yasminnapyaGge rAghaveNa na nyastam / sItAparimRSTenaivoDhastenApi nirantaraM romAJcaH // bhojane isa padya ko prabhAvAtizaya nAmaka atizayokti alaMkAra ke eka bhedarUpa meM udAhRta kiyA hai| priyA kA abhijJAna hone se romAMcAdi kriyAvizeSa utpanna huA hai, vahI kriyAtizayokti kA bheda hai| taha Nimiaccia diTThi mukkakavolavihuro uraccea kro| gaajIviaNiccaTThA NavaratthA mahiala thaNabhareNa gaA // 14 (setu. 11/68) tathA niyojitaiva dRSTirmuktakapolavidhura urasyeva hastaH / gatajIvitanizceSTA kevalaM sA mahItalaM stanabhareNa gatA // ___ sA.mI.kAra ne prastuta padya Nakao. ityAdi kI taraha mUrchA ke (= pralaya) udAharaNa ke rUpa meM prastuta kiyA hai| te viralA sappurisA je abhaNantA ghaDanti kajjAlAve / thoaccia te vi dumA je amuNiakusumaNiggamA denti phalam // (setu. 3/9) te viralAH satpuruSA ye'bhaNyamAnA ghaTante kAryAlApam / stokA eka te'pi drumA ye'jJAtakusumanirgamA dadati phalam // bhoja ne prastuta uddharaNa ubhayanyAsa aura arthAntaranyAsa kA abheda batAne ke lie uTUMkita kiyA hai| atra hetuhetumadbhAvapuraskAreNobhayorUpanyAsaH / (pR. 503) rAmadAsa bhUpati yahA~ arthAntaranyAsa kahate haiM // 15 'setutattvacandrikA' meM yahA~ para prativastUpamA mAnA hai| yathA - ___ atra prativastUpamAmAha-stokA eva te drumA ye'jJAtakusumanirgamAH kusumenAsUcitaphalAH phalaM dadati / (pR. 56) isa TIkA meM 'ye abhaNentA.' pATha hai| praoN. hendIkvI saMpAdita AvRtti meM pIche diye gaye vivaraNa meM setu.kI vividha TIkAoM ke vivaraNa nirdiSTa hai| jisameM kulanAtha nAmaka TIkAkAra 'setutattvacandrikA' kI taraha prativastUpamA alaMkAra mAnateM haiM - atra prativastUpamAmAha-stokA eva te'pi drumA ye ajJAtakusumanirgamAH kusumenAsUcitaphalAH phalaM dadati / (notes P. 234)

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SAMBODHI pArula mAMkaDa setu. ke eka anya TIkAkAra mudammala yahA~ nidarzanA mAnateM haiN| AlaMkArika narendraprabhasUri isameM dRSTAnta mAnateM haiN| to tANa' hayacchAyaM Niccala loaNasihaM pautthapayAMva / AlikkhapaIvANa va NiyayaM payaicaDulattaNaM pi bialiaM // (setu. 2/45) tatasteSAM hatacchAyaM nizcalalocanazikhaM proSitapratApam / AlekhyapradIpAnAmiva nijakaM prakRticallutvamapi vigalitam // bhoja aura hemacandra prastuta uddharaNa kA nirdeza karateM haiN| bhoja isameM sAmAnyAlaMkAra ke eka bheda kriyAguNayoganimittasAmyA uttarA nAmaka dRSTAntokti mAnateM hai| (sa. kaM. pR. 434-435) hemacandra (kA.zA. pR. 145) prastuta uddharaNa 'stambha' nAmaka sAttvika bhAva ke udAharaNa ke rUpa meM peza karateM haiN| isa padya meM vAnaroM kI stabdhatA kA nirUpaNa hai / vAnarajAti svabhAva se hI caMcala hai, paraMtu yahA~ samudradarzana se 'citra' meM Alikhita hoM - aise nirUpita kiye gaye haiN| manohara upamAlaMkAra bhI isa padya ko alaMkRta karatA hai| hemacandra ne zabdavaicitrya ke lie bhI setu. meM se eka uddharaNa liyA hai| taM tiasabandimokkhaM samattaloassa hiaasalluddharaNaM / suNaha aNurAyaidhaM sIyAdukkhakkhayaM dasamuhassa vahaM // 16 [taM tridazabandimokSaM samastatrailokyahRdayazalyoddharaNam / zRNutAnurAgacihna sItAduHkhakSayaM dazamukhasya vadham // ] atra zabdavaicitrya ke aMtargata vaktavyArtha' = kAvya kA jo vaktavya hai, usakA pratijJAna hotA hai| setubandha ke TIkAkAra rAmadAsa bhUpati ne isa padya meM kartavyakAvya nirdiSTa kiyA hai aura tIna vaktavyArthaM ko spaSTa kiyA hai - (1) tridaza. = rAvaNa ke kArAgRhase bandiyoM kI mukti (= devatAoM kI) (2) samasta tribhuvana ke hRdaya kA zalyanivAraNa (3) sItA ke duHkha kI samApti / (pR. 9, 10) dhIraM va jalasamUhaM timiNivahaM via sapakkhapavvaaloam / Naisotteva taraGge raaNAIM va garuaguNasaAI vahantam // * taM tANa pAThAntara bhI hai|

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Vol. XXIII, 2000 89 kAvyazAstrIya granthoM meM 'setubandha ke katipaya uddharaNa... dhairyamiva jalasamUhaM timinivahamiva sapakSaparvatalokam / nadIsrotAMsIva taraGgAn ratnAnIva gurukaguNa zatAni vahantam // bhojane prastuta padya sahokti alaMkAra ke udAharaNa svarUpa peza kiyA hai| yahA~ aviviktakarma meM kriyAsamAveza hone se iva zabda jahA~ 'saha' zabda kA sthAna grahaNa karatA hai, vaha sasAdRzyA sahokti alaMkAra hai| atra dhairyeNa saha jalasamUhasya timinivahena sapakSaparvatalokasya, nadIsrotobhistaraGgANAm ratnaizca gurukaguNazatAnAM mithaH pratIyamAnaM sAdRzyamivena dyotyate / - (pR. 483) rAmadAsa bhUpati yahA~ sahopamAlaMkAra mAnate hue pratIta hote haiN| (pR. 42) 'setutattvacandrikA' bhI sahopamA hI svIkAra karatI hai| ... anyonyasAhacaryAt sahopameyam / - (pR. 37) dhIreNa samaM jAmA hiaeNa samaM aNiTThiA uvaesA / utsA(cchA)heNa saha bhuA vAheNa samaM galaMti se ullAvA // 17 // (setu 1/12) dhairyeNa samaM yAmA hRdayena samamaniSThitA upadezAH / utsAhena samaM bhujau bASpeNa samaM galanti tasya ullApAH // prastuta padya ko bhoja narendraprabhasUri aura sA.mI.kAra uddhRta karateM haiN| bhoja ne isa meM kartA aura kriyA ke mizra samAveza yukta vaisAdRzyavatI sahokti ko parakhA hai| (pR. 483) narendraprabha isa padya meM sahokti kA hI pratipAdana karateM haiN| atra galantIti kriyArUpaM sarvAn pratyekadharmatvamidameva dIpakaM ca / (pR. 233) vAstava meM yaha mAlArUpa dIpakopaskRtA sahokti hai| bhoja se prerita hote hue narendraprabha ne prastuta udAharaNa diyA hai / 18 rAmadAsa bhUpati kI 'rAmasetupradIpa' TIkA meM 'sahokti' alaMkAra hI mAnA hai| - sahoktiralaGkAraH (pR. 112) 'setutattvacandrikA' TIkA ne prastuta padya meM koI alaMkAravizeSa kA nirdeza nahIM kiyA hai| (pR. 116) mudamalla kA maMtavya narendraprabhasUri ke samAna hai| atra tRtIyAntaiH samaM prathamAntA galantIti saMbadhyante / sahoktidIpakasaMkaraH / (pR. 297)

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90 pArula mAMkaDa SAMBODHI sA.mI.kAra bhI ise sahokti ke uddharaNa ke rUpa meM peza karateM haiM, lekina yahA~ para bhoja aura narendraprabha jitanI spaSTatA nahIM dikhAI paDatI / (pR. 120) dhuamehamahuarAo ghaNasamaAaDioNaavimukkAo / NahapAavasAhAo NiaaTThANaM va paDigaAo disAo // setu. 1/19. (sa.kaM. pR. 428) dhRtameghamadhukarA ghanasamayAkRSTAvanatavimuktAH / nabhaH pAdapazAkhA nijakasthAnamiva pratigatA dizaH // ___ bhoja ne prastuta padya meM utprekSA se saMkIrNa sAvayava- niravayavarUpa ubhayarUpaka mAnA hai| AkAza para vRkSa kA, dizA para zAkhAoM kA aura megha para madhukara kA Aropa hai / yahA~ utprekSA bhI hai| ('nijasthAnamiva' meM) atra pAdaparUpeNarUpitasya nabhaso yadetaddizAM zAkhArUpeNa rUpaNaM meghAnAM ca madhukarakareNa tadubhayamapyanyapadArthaSaSThIsamAsayorabhidhIyamAnena sAvayavaM niravayavaM cetyutprekSayA ca saMkIrNamANamubhayasaMkIrNarUpakavyapadezaM labhate / so'yaM saMkIrNarUpakeSUbhayabhUyiSTharUpakabhedaH / (sa.kaM. pR. 421) rAmadAsa bhUpati bhI isa padya meM rUpaka hI svIkAra karateM haiN| utprekSA kA saMkara bhI mAnate haiM / dizo nijakasthAnamiva pratigatA vyAghuTya pUrvasthAnaM gatA ivetyutprekSA / kiM bhUtAH / nabha eva pAdapastasya zAkhA iti rUpakam / - (pR. 13) 'setutattvacandrikA' sirpha utprekSA hI mAnatI hai| (pR. 11) kRSNavipra bhI utprekSA hI svIkAra karate haiN| - zaradi meghApAyAt prakAzA dizaH kavinaivamutprekSitAH / (prA. hendIkvI. pR. 142) dhUmAi dhUmakaluse jalai jalantA buhatthajIAbandhe / paDiraapaDiDaNNadise rasai rasantisihare ghaNummi Nahaalam // (sa.kaM. pR. 253) dhUmAyate dhUmakaluSe jvalati jvldaatthstjiivaabndhe| pratiravapratipUrNadizi rasati rasacchikhare dhanuSi nabhastalam // bhoja ke matAnusAra yahA~ 'dhUma' ityAdi kA punarvacana hone se yaha anuprAsa punaruktimAn kahA jAtA hai| ____TIkAkAra ke mutAbika vAcya ke abheda se punarukti hotI hai| AvRttilakSaNavAle anuprAsa meM vaha hotI hai| tAtparya ke bheda se doSa nahIM hai|

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Vol. XXIII, 2000 kAvyazAstrIya granthoM meM 'setubandha' ke katipaya uddharaNa... 91 jo bhI ho, anuprAsAlaMkAra se yaha padya suzobhita va manorama ho gayA hai| paDiA a. ityAdi (setu 11/54, draSTavya isa Alekha kA pR. 63) bhoja ne prastuta padya kAraka parikara ke lie uddhRta kiyA hai| paDiA a hattha. ityAdi vizeSaNoM se 'janakasutA' yaha kAraka pada ko parikarita kiyA hai, ataH yahA~ kArakaparikarAlaMkAra nirmita huA hai / yahA~ para karuNavipralaMbha bhI vyaJjita ho rahA hai, yaha pahile ullikhita kiyA gayA hai| pattAa sImarAhaadhAuzilAala NisaNNarAiajalaam / sajjaM ojjurapahasidairimuhaNimmahiabaulamairAmodam // setu. 1/56 - (sa.kaM. pR. 240) prAptAzca zIkarAhatadhAtuzilAjalaniSaNNarAjitajalajam / sahyaM nirjharaprahasitadarImukhanirmathitabakulamadirAmodam // bhoja ne vRttiyoM ke sandarbha meM 'ojasvinI' vRtti ke uddharaNarUpa yaha padya prastuta kiyA hai, jisameM mUrdhanya akSaroM kI AvRtti hotI hai| (bhAratIya vidyA. ojjha, muhaNikanta aura Amoam pAThAntara hai, au. basAka NivaDanta) rAmadAsa bhUpati isameM vikaTodaratva mAnateM haiM / (pR. 31) iti vikaTodaratvamuktam / setutattvacandrikA yahA~ para 'samAdhi' alaMkAra mAnatI hai / - etena madaraJjitasya prahasanmukhasya nirgatamadirAmodasya puMsaH sAmyaM parvate samAhitamiti samAdhiralaGkAraH // - (DaoN. basAka, pR. 26) parivaDDai vinnANaM saMbhAvijjai jaso viDhappati guNA / suvvai suurisacariaM kiM taM jeNa na haranti kahAlAvA // (setu. 1/10) parivardhate vijJAnaM saMbhAvyate yazo'ya'nte guNAH / zrUyate supuruSacaritaM kiM tadyena na haranti kAvyAlApAH // kAvya se vijJAna kA saMvardhana hotA hai, yaza kI vRddhi, guNoM kI prApti, satpuruSoM kA carita sUnane ko milatA hai| prastuta padya hemacandra, aura vidyAnAthane uddharita kiyA hai| pahile hama setubandha ke TIkAkAroM kA vivaraNa dekheM - rAmadAsa bhUpati TIkA meM nimna kathita spaSTIkaraNa deteM haiM -

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SAMBODHI pArula mAMkaDa ___ yataH kAvyAdijJAnaM viziSTajJAnaM vardhate / tathA yazaH saMbhAvyate / guNA vivekAdayo'ya'nte / supuruSasya rAmAdezvaritaM zrUyate / ata etasyopAdeyatvam / taduktam-kAvyaM, yazase'rthakRte vyavahAravide zivetarakSataye ityAdi / (pR. 9) setutanvacandrikA TIkA meM prastuta padya kA vivaraNa isa prakAra prApta hai| kAvyapravRttijanikAM prarocanAmAha-parivaDDhai iti / parivardhate vijJAnaM heyopAdeyabuddhistadadhyetRNAM bhavatItyarthaH / guNAH zauryAdayaH kAvye zauryAdiguNastutidarzanAt... / zrUyate rAmAdInAM supuruSANAM caritaM prajApAlanasadvRttamataH kiM tadyena na haranti kAvyAlApA sarvaprakAraireva mano harantItyarthaH / (pR. 6) kulanAtha bhI kAvyazAstra kI paribhASA meM hI prastuta padya kA vivaraNa dete haiM - dharmArthakAmazAstrArthajJAnaM tasyAGgatvena nibaddhaM tadadhyetRRNAM vijJAnabuddhirbhavatIti bhAvaH / saMbhAvyate yazaH kAvyAbhyAsena kavitvalAbhAt kAvya...labhyate / guNAH zauryAdayo labhyante kAvye zauryAdiguNastuti darzanAt . tadupArjanarasaH... bhavatIti bhAvaH / - (DaoN. hendIkvI kI AvRtti pR. 179) hemacandra ne prayojana-upanyAsa mAneM kAvya ke prayojana ke nyAsa ke saMdarbha meM setu. kA uparokta uddharaNa prastuta kiyA hai| (kA.zA. pR. 456) pravarasena ne bANabhaTTa kI taraha apane prabandha meM kAvyazAstrIya vastu kA jikra kiyA hai| kAvya ke jo vividha prayojanoM kA nirdeza pravarasena karateM haiM, mammaTa kI kAvyaM yazase0 ityAdi saMpUrNa kArikA kA samAntantareNa smaraNa hotA hai / saMbhava hai, mammaTa isase prerita hue haiN| vidyAnAtha ne bhI hemacandra kI taraha kAvya ke prayojanoM ko varNita karate samaya setu. kA parivaThThai0 padya uddhRta kiyA hai| pATha meM eka do parivartana hai / 19 setu. kA yaha kAvyazAstrIya nirdeza bhI dhyAnArha hai| isameM jJAna kA parivardhana, yaza kI saMbhAvanA guNoM kA arjana aura satpuruSa kA caritrazravaNa yaha cAra prajojana nirdiSTa hai| 'aya'nte guNAH' kA artha kumArasvAmI ne 'ratnApaNa' meM puruSArtha batAyA hai| caturvargavyutpattirapyatraiva bhavatIti bhAvaH / (pR. 5) pINapaoharalagaM disANaM pavasantajalaasamaaviiNNam / sohagapaDhamaiNhaM pammAai sarasaNahavaaM indadhaNam // setu. 1/24 - (sa.kaM. pR. 429) pInapayodharalagnaM dizAM pravasajjaladasamayavitIrNam / saubhAgyaprathamacihna pramlAyati sarasanakhapadamindradhanuH //

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93 Vol. XXIII, 2000 kAvyazAstrIya granthoM meM 'setubandha' ke katipaya uddharaNa... bhojadeva zleSa se yukta saMkIrNarUpameM ubhayabhUyiSTharUpaka kA bheda isa padya meM mAnateM haiN| - (pR. 429) rAmadAsa bhUpati sirpha rUpaka kA hI nirdeza karateM haiM yathA - indradhanureva sarasaM tAtkAlikaM nakhapadamitirUpakam / (pR. 16) purisasarisaM tuha imaM rakkhasasarisaM kaaM NisAaravaiNA / kaha tA ciMtijjaMtaM mahilAsarisaM Na saMpaDai me maraNaM // setu. 11/105 - (sa.kaM. pR. 628) puruSasadRzaM tavedaM rAkSasasadRzaM kRtaM nizAcarapatinA / kathaM tAvaccintitasulabhaM mahilAsadRzaM na saMpadyate me maraNam // yaha padya bhoja ne nAyikA ke guNanirUpaNa meM 'kRtajJatA' guNa ko dikhalAte hue TaMkita kiyA hai| bhAratIya vidyA. meM cintia sulahaM pATha hai, DaoN. basAka meM bhI, kintu vahIM para kramAMka 11/103 hai| pulayaM jaNaMti daha kaMdharassa rAhavasarA sriirmi| jaNayasuAphaMsamahagdhakarayalAyaDDiavimukA // (setu. 5/13) pulakaM janayanti dazakandharasya rAghavazarAH zarIre / janakasutAsparzamahArghakaratalAkRSTavimuktAH // prastuta padya bhoja aura narendraprabhasUri ne uddhRta kiyA hai| bhoja nAyaka pratiyogI meM rasAmAsa batAteM haiN| (sa.kaM. pR. 576, alaM. maho. pR. 280) narendraprabha rasAbhAsa ke udAharaNa meM uddhRta karate haiN| rAmadAsa bhUpati kI TIkAyukta (bhAratIya vidyA.) saMpAdanameM kathita padya nahIM hai| zrI hendIkvI ne bhI aMgrejI TippaNa meM isakA nirdeza nahIM diyaa| kintu zrI basAka saMpAdita AvRtti meM yaha padya hai aura ajJAtanAmA TIkAkAra ne apanI setu. kI 'setutattvacandrikA' TIkA meM isa padya kA nirdeza sAhasAGka aura kulanAtha kI TIkA meM nahIM hai, aisA kahA hai| - padyamidaM sAhasAGka - kulanAthAbhyAM na dhRtam / (pR. 581) 'setucndrikaa|' kI AvRtti meM narendraprabha se pAThAntara milatA hai / 20 puhavIa hohihi paI bahupurisavisesacaMcalA rAasirI / kaha tA mahaJcia imaM NIsAmaNNaM uvaDiaM vehavvam // setu. 11/78 - (sa.kaM. pR. 649) pRthivyA bhaviSyati patirbahupuruSavizeSacaJcalA rAjyalakSmIH / kathaM tanmamaivedaM niHsAmAnyamupasthitaM vaidhavyam //

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pArula mAMkaDa SAMBODHI ___ 'vilApa' ke nirUpaNa meM (karuNarasa antargata) bhoja ne yaha padya uddhRta kiyA hai| yahA~ sItAjI kA vilApa hai| raiarakesaraNivahaM sohai dhavalabbhadalasahassaparigaam / mahumahadaMsaNajogaM piAmahuppattipaGkaaM va Nahaalam // (sa.kaM. pR. 427) ravikarakesaranivahaM zobhate dhavalAbhradalasahasraparigatam / madhumathanadarzanayogyaM pitAmahotpattipaGkajamivanabhastalam / bhojadeva ne yahA~ upamAlaMkAra svIkAra kiyA hai, rUpaka nahIM / prathama paMkti meM rUpaka hai, upamA se saMkIrNa sAvayava rUpaka hai| (pR. 427) bhoja ke anusAra piAmahotpatti0 ... ityAdi meM avayava aura avayavI kI abhedavivakSA nahIM hai, ataH upamA hI hai| rAmadAsa bhUpati bhI yahA~ upamA hI mAnateM hai| (pR. 12) viasaMtaraakkhauraM maaraMdarasuddhamAyamuhalamahuaraM / uuNA dumANa dijjai hIrai na uNAi (1 uNo) appaNa ccia kusumaM21 // (setu. 6/11) vikasadrajaH kaluSaM makarandarasAdhmAtamukharamadhukaram / RtunA drumANAM dIyate hiyate na punastadAtmanaiva kusumam // hemacandra ne anyokti (itara AlaMkAriko kI aprastutaprazaMsA) alaMkAra kI carcA meM 'viveka' meM yaha uddharaNa se prastuta ke upanyAsa ko darzAyA hai, paraMtu hemacandra isa meM anya vRttAnta ke nibandhana meM rAma aura samudra ke vyApArarUpa anya vRttAnta dvArA Rtu, druma ke vyApAroM ke pratibimba kA nirdeza hone se arthAlaMkAra nidarzanA pratipAdita karateM haiN| setutattvacandrikA (pR. 156)ne yahA~ dRSTAnta mAnA hai| kiJca tvayA dattaM dhairya dustaratvaJcatvayA dUrIkartuM nocitamiti dRSTAntena dRDhayati / vialisavioaviaNaM takkhaNapanbhaTTarAmamaraNAAsam / jaNaataNaAi NavaraM laddhaM mucchANimIliacchIa suhaM // (setu. 11/57) vigalitaviyogavedanaM tatkSaNaprabhraSTarAmamaraNAyAsam / janakatanayayA kevalaM labdhaM mUrchAnimIlitAjhyA sukham // bhoja ne 'mUrchA' ke uddharaNa ke rUpa meM yaha padya peza kiyA hai, jisameM patizoka kI prakarSatA ke kAraNa sItA ko AI huI mUrchA kA nirUpaNa hai|

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lol. XXIII, 2000 kAvyazAstrIya granthoM meM 'setubandha' ke katipaya uddharaNa... 95 bhAratIya vidyA. visariavioadukkhaM. pATha hai, DaoN. basAka meM sa.kaM. ke samAna hai| bhojadeva dravyajAtinimittasAmyA sAmAnyataH pUrvA nAmaka dRSTAntokti kA udAharaNa setu. se grahaNa karate hai| yaha sAmyAlaMkAra kA bheda hai| visaveo vva pasario jaM jaM ahileivahaladhUmuppIDo / sAmalaijjai taM taM ruhiraM va mahoahissa vidyumaveNTam (Dham) / viSavege iva prasRto yaM yamalileDhi (lIyate) bhldhuumotpiiddH| zyAmalayati (lAyate) taM taM (tattad) rudhimiva mahodadhervidrumaveSTam (pITham) / __ (setu. 5/50) - (sa.kaM. pR. 433) mammaTa - ruyyakAdi AlaMkArikoMkI dRSTi se isameM utprekSAlaMkAra hai / rAmadAsa bhUpatine isameM zyAmIkaratvarUpa 'dhvani' mAnA hai| anyatrApi sarpAdiviSaM vapuSi pravizadrudhiraM vyApya zyAmIkarotIti dhvaniH / - (pR. 128) DaoN. basAka meM 52 kramAMka hai| yahA~ para kajjalayati tathA pIlo pAThAntara hai| (pR. 135). vevai jassa saviDiaM valiuM mahara pulaAi atthaNaalasaM / pemma sahAvabimuhiaM vIovAsagamaNUsuaM vAmaddham // vepate yasya savrIDaM valituM vAJchati pulakAJcitastanakalazam / premasvabhAvavimuktaM dvitIyapArzvagamanotsukaM vAmArdham // (setu. 1/6) / bhoja ne prastuta padya maJjiSTha rAga ke udAharaNa meM diyA hai| (pR. 701) vimaliarasAaleNa vivisaharapaiNA adiTThamUlacceaM / . appattattuGgasiharaM tibhuvaNaharaNaparivaDDieNavi hariNA // (setu. 9/7, sa.kaM. pR. 542) vimarditarasAtalenApi viSadharapatinAdRSTa mUlacche dam / aprAptatuzazikharaM tribhuvanaharaNe pravardhitenApi hariNA // bhoja aura sA.mI.kAra prastuta uddharaNa dete haiN| bhoja ne anubhavAtizaya ke lie prastuta padya kA jikra kiyA hai| kathita padya meM dakSiNa dizA kI AcchAdita kara rahe 'suvela' parvata kA nirUpaNa hai| jisakA zikhara pAtAla taka phaile hue zeSanAga bhI chU na sakA aura trivikrama bhI chU na sake / ataH yahA~ lokasImAtivartinI

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96 pArula mAMkaDa SAMBODHI atizayokti hI hai| 'parvatavizeSa' (= suvela) kA nirUpaNa hone se anubhUyamAna mahAtmyAtizaya kA hI eka bheda hai| ___ .... so'yamanubhUyamAnamAhAtmyAtizayasyaiva bhedo'nubhavAtizaya ucyate / (pR. 542) setu. meM tihuaNaharaNapakhiDDieNa pATha hai| (bhAratIya vidyA. pR. 255) sA.mI. meM bhI guNoM kI atizayokti ke lie yaha padya uddhRta kiyA gayA hai| - (sA.mI. pR. 117 - setutattvacandrikA / pR. 279) sA.mI. meM suvelaparvata ke guNoM kI atizayokti batAI gaI hai| setutattvacandrikA kA meM tuGga padako anucita batAyA hai / (pR. 272) saalujjoiavasuhe samatthajialoavittharantapaAve / ThAiNa ciraM ravimmi va vihANapaDiA vi mailadA samurise // (setu. 3/31) sakalodyotitavasudhe samastajIvalokavistIryamANa pratApe / tiSThanti na ciraM ravA viva vidhAnapatitApi malinatA satpuruSe / bhoja kriyAguNayoganimittA dRSTAntokti (= sAmyAlaMkAra kA bheda) ke uddharaNa-svarUpa yaha padya uda'kiMta karate haiN| yahA~ para asAdhAraNa sUrya kA dRSTAnta diyA gayA hai, jisameM kriyA aura guNa nimitta hai| DaoN. basAka meM 32 kramAMka hai / (3/32) vaise isameM arthAntaranyAsa kA puTa bhI hai, kyoMki sUrya ke dRSTAnta se samarthana kiyA gayA hai, sAmAnya se vizeSa kA samarthana hai| sagaM apAriAyaM kutthuhalacchivirahiaM mahumahassauraM / sumarAmi mahaNapurao amuddhacaMdaM ca harajaDApabbhAraM // 22 (setu. 4/20) svargamapArijAtaM kaustubhalakSmIrahitaM madhumathanasyoraH / smarAmi mathanapurato'mugdhacandraM ca harajaTAprAgbhAram // isa padya ko abhinavagupta, bhoja, hemacandra aura sA.mI.kAra uddhRta karateM haiN| AlaMkArikoM kA yaha priya uddharaNa hai| abhinavagupta yahA~ aprastutaprazaMsA mAnateM haiM aura isameM vAcya aura vyaMgya kA prAdhAnya tulyarUpeNa svIkAra karate haiN| 'locana'meM sagaM0 ityAdi padya ko spaSTa karate hue ve batAteM haiM, ki isameM naimittika kI pratIti meM nimitta kI pratIti anuprANaka rUpa se pradhAna ho jAtI hai aura isa taraha vyaMgya-vyaMjaka kA prAdhAnya nahIM / banatA, kintu vyaMgya aura vAcya kI tulyapradhAnatA banatI hai / 23

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Vol. XXIII, 2000 kAvyazAstrIya granthoM meM 'setubandha' ke katipaya uddharaNa... ' bhoja kA dRSTikoNa kucha alaga hai, abhinavagupta kI taraha ve isameM aprastutaprazaMsA nahIM mAnate, kintu abhAva ke antargata prAgbhAva kA udAharaNa svIkAra karate haiN| abhAva abhAva se hI pratIta karAte haiN| pArijAtAdi cIjoM kA svargAdi meM abhAva nirUpita hai| (sa.kaM. pR. 395) hemacandra kA.zA. kI vRtti meM isa uddharaNa ko spaSTa karate haiN| atra jAmbavAn vRddhasevAcirajIvitvavyavahArakauzalAdau mantritAkAraNe prastute kaustubhalakSmIvirahitavakSaH smaraNAdikamaprastutaM kAryaM varNayati / (kA.zA. pR. 365) yahA~ jAmbavAn vRddhasevA, cirajIvitva, vyavahArakauzala ityAdi mantritA meM nimittarUpa prastuta hone se kaustubha aura lakSmIrahita hari (viSNu) ke vakSa kA smaraNAdi rUpa aprastuta kArya kA varNana karateM haiM / (= samudramaMthana kI pUrvasthiti) ata: anyokti (= aprastutaprazaMsA) alaMkAra prApta hotA hai| bhAvika alaMkAradhvani bhI isa meM hai, kyoMki bhUtakAla ke dRzya ko kavi ne vartamAna meM tAdRza kiyA hai| sA.mI.kAra isa saMdarbha meM batAteM hai - abhAvo'pi pramANAbhAvaH / (pR. 178) abhAva bhI pramANa kA abhAva siddha karatA hai| pArijAtavihIna svarga ityAdi meM abhAva pramANa hai| bhoja kA anusaraNa hai, yaha kahanA jarUrI nahIM / AdhAravat rUpaka ke udAharaNa svarUpa bhoja ne prastuta padya uddhRta kiyA hai - sahai visuddhakiraNo gaaNasamuddammi raaNivelAlago / tArAmuttAvaaro phu'vihaDiamehasippisampuDavimukko // ___(setu. 1/22, sa.kaM. pR. 425) zobhate vizuddhakiraNo gaganasamudre rajanIvelAlagnaH / 26 tArAmuktAprakAraH sphuTavighaTitameghazuktisaMpuTa vimuktaH // yahA~ zabdArtha prAdhAnya ke kAraNa rUpaka hai, zuddha hai, samudra kA Aropa gaganAdhAra para kiyA hai, rajanI para velA kA, tArAoM para muktA kA aura megha para zukti kA Aropa hai| rAmadAsa bhUpati bhI yahA~ rUpaka hI mAnate haiN| mAlopamAlaMkAra ke saMdarbha meM eka aura padya - soha vva lakkhaNamuhaM vaNamAlavva viaDaM harivaissa uraM / kitti vva pavaNataNayaM ANa vva balAI se valaggae diTThI // (setu. 1/48)

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98 yathA pArula mAMkaDa zobheva lakSmaNamukhaM vanamAleva vikaTaM haripatesaraH / kIrtiriva pavanatanayamAjJeva balAnyasya vilagati dRSTiH // hemacandra yahA~ abhinna sAdhAraNadharmA mAlopamA svIkAra kI hai / - atra ullekhagarbhita upamA bhI mAnI jA sakatI hai, kyoMki eka hI dRSTi alaga alaga vastu para par3atI hai| isa taraha se se hI sA. mI. kAra ne 'samaya' ke anusaMdhAna ke aMtargata eka aura udAharaNa peza kiyA hai sevanti tIravaDDhaM akusumabharo attacandaNalaA / lidgho mattaNadaM pavahe vaNagiridANalappavaho / (pR. 140 ) sA.mI.kAra ne samaya ko alayita na karane kI zikSA kavisamudAya ko dI hai| jaise sat kI upekSA / candana vRkSa ke phala aura puSpa hote hue bhI kavisamayAnusAra nahIM dikhAnA caahie| setu kA uddharaNa isalie hI sA. mI. uddhRta kiyA hai / kintu isa uddharaNa kA pATha mudrita pustaka meM alaga hai / ne - SAMBODHI sevanti tIravaDDaaNiaabharovvattacandaNalaAliddhe / rammattaNadippavahe vaNagaadAnakaDue giriNaIppavahe // ( setu. 1 / 61 ) sevante tIravardhitanijakabharApavRttacandanalatAlIDhAn / ramyatRNadIprapathAnvanagajadAnakaTUgirinadIpravAhAn // so yahA~ para candana kI latAoM kA hI nirdeza hai / praoN . hindIkvI kI AvRtti ke TippaNa-vibhAga meM TIkA se uddharaNa lie gae hai / 28 Anandavardhana ne viziSTa uddharaNa nahIM diye / abhinavagupta ne saggaM. ityAdi prasiddha aura anya AlaMkAriko ko bhI priya uddharaNa diyA hai| bhojadevane lagabhaga 26 bAra setu ke uddharaNa avatarita kiyeM hai | 25 jinameM se kucha pUrvAcAryoM meM to kucha anugAmiyoM meM bhI milateM haiM / hemacandrane 6, narendraprabha ne tIna, vidyAnAthane eka aura sA. mI. kAra ne sAta padya uddhRta kiye haiM / bhoja ke pasaMdagIdA uddharaNoM meM vaividhya hai| Ama tora pe bhoja kI alaMkAra nirUpaNA kucha alaga tarIke hai| qhAsa kara ke unakA alaMkAra bheda-prabheda nirUpaNa sUkSmatA aura vividhatA se sajIlA banA hai / setu0 kaI uddharaNa bhojane upamA, rUpaka, sAmya, atizayokti, parikara Adi alaMkAra prabheda ke lie uddhRta kiye haiN| inameM se eka do ko choDakara (hemacandra, sA. mI. upamA, atizayokti) anyatra kahIM koI bhI uddharaNa pAyA nahIM jaataa| sirpha arthAlaMkArabheda ke lie hI nahIM, kintu bhojadeva ne nAyikAguNa, vilApa, vRtti abhAvapramANa aura kAvyadoSa ke saMdarbha meM bhI setu se kaI uddharaNa aMkita kiye haiN| praoN. hendIkvI apanI setu. kI AvRtti meM TippaNa meM sa. kaM. kA soddharaNa nirdeza karate haiM /

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99 Vol. XXIII, 2000 kAvyazAstrIya granthoM meM 'setubandha' ke katipaya uddharaNa... bhoja meM setu. ke alaga pATha bhI milate haiM, jo setu. kA vivecanAtmaka va tulanAtmaka abhyAsa karanevAloM ko khUba sahAyabhUta ho sakate haiN| hemacandra jyAdAtara alaMkAraprayoga meM, narendraprabha rasa aura alaMkAra ke saMdarbha meM, vidyAnAtha kAvyaprayojana ke saMdarbha meM tathA sA.mI.kAra bhoja kI taraha alaMkAra, kavisamaya ityAdi ko spaSTa karane ke lie setu. ke uddharaNa uTUMkita karateM haiN| upasaMhAra ___ isa prakAra kAvyazAstrIya graMthoM meM 'setubandha' ke uddharaNa (1) ucita alaMkAra prayoga ke lie (2) karuNavipralaMbha rasa ke saMdarbhameM (3) anyokti athavA aprastutaprazaMsA alaMkAra ke saMdarbha meM (4) vAcyaM aura vyaMgya ke tulya prAdhAnya ko lakSita karane meM (5) stambha, pralaya (= mUrchA) ityAdi sAttvika bhAvoM ke saMdarbha meM (6) vaktavyArtha (kartavyakAvya) ke upalakSya meM (7) kAvyaprayojana ke rUpa meM (8) dRSTAMta, nidarzanA, mAlopamA, prativastUpamA, arthAntaranyAsa, sahokti, atizayokti Adi arthAlaMkAro ke uddharaNa svarUpa (9) rasAbhAsa (10) abhAvapramANa tathA (11) kavisamaya ke udAharaNa prastuta karane ke lie ullekhita kiye gaye haiN| ye sabhI uddharaNa meM setu.kI upalabdha AvRttiyoM se kabhI kabhI alaga pAThAntara bhI milateM haiM, jisakA yathAtatha nirdeza hamane ucita sthAna para kiyA hI hai| prAyaH ye uddharaNa rasa-bhAva aura alaMkAra ke saMdarbha meM kucha jyAdA hI milateM haiN| mahArASTrI prAkRta meM aura jainetara prAkRta bhASAkIya graMtha hote hue bhI hemacandra aura narendraprabhasUri jaise jainAcAryoM ne kAphI hada taka setu. se uddharaNa uma'kti kiye haiN| bhoja aura sA.mI.kAra ne to kaI uddharaNa samAntararUpa se prastuta kiye haiN| sagaM apArijAaM... meM abhinavagupta aura hemacandrane aprastutaprazaMsA mAnA hai, jabaki, bhoja va sA.mI.kAra isameM abhAva dvArA abhAva pramANa ko siddha hote hue batalAte haiM / isa prakAra kAvyazAstrIya graMthoM meM setu. ke bikhare motI isa zodhapatra meM ekatrita karanekA aura unakI samIkSA karane kA prayAsa kiyA hai| iti zivam / pAdaTippaNa 1. setubandham (setu.) zrI rAmadAsa bhUpati kI TIkA 'rAmasetupradIpa' sameta saM.paM zivadatta, bhAratIya vidyAprakAzana, dillI-banArasa-I.sa. 1982 (setu. bhAratIya vidyA.) 2. kAvyAdarza (kA.da.) saM.rDA. jAgRti paMDyA, sarasvatI pustaka bhaNDAra, ahamadAbAda, I.sa. 1994-95. 3. harSacarita - saM. oN. jagannAtha pAThaka, caukhambA vidyAbhavana, 1958. prAraMbhika padya - 14

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SAMBODHI pArula mAMkaDa 4. tilakamaMjarI, saM. DaoN. nArAyaNa kaMsArA, ela. DI. insTiTyUTa oNpha inDaoNlojI, ahamadAbAda, I.sa. 1991. padya - 22. 5. dhvanyAloka (dhvanyA.) (a) saM. rAmasAgara tripAThI, motIlAla banArasI dAsa, vArANasI, I.sa. 1963 (ba) saM. jagannAtha pAThaka, cauravambA vidyAbhavana, vArANasI - 1. I.sa. 1965. (ka) saM. oN. tapasvI nAndI, sarasvatI pustaka bhaMDAra, ahamadAbAda, I.sa. 1997-98. 6. DaoN. rAdhAgoviMda basAka (basAka.) (Sanskrit College, Culcutta, 1959) - kI setu.kI AvRtti meM nimnokta pATha prApta hotA hai| - vAma - paohara - pellia-visamuNNaa-ahiNatthaNI jnnasuaa| - setu. 11/54 7. DaoN. basAka meM nimnokta pAThAntara hai - Na kao bAha - vimokkho NivvaNNeumpiNacaiaM rAma-siraM / ___Navara paDivaNNa-mohA-gaa-jIvia-NIsahamahIaNivaNNA // - 11/55 (pR. 385) 8. paDiA ura-sandANia-mahi-ala-cakkalaiatthaNI jnksuaa| - 11/67 9. DaoN. basAka. mahilA cIhacchaM - pATha hai| 10. dhvanyA. DaoN. nAndI, pR. 553 11. sarasvatI kaMThAbharaNa (sa.kaM.) saMzo. kedAranAtha - vAsudeva zAstrI kAvyamAlA, jayapura, 1924. 12. sAhityamImAMsA (sA.mI.) 'alaMkAra - sarvasva'kAra ruyyaka isa kRti ke kartA mAne jAte haiM, koI koI maMkhaka ko bhI mAnate haiM / ruyyaka dhvanivAdI AlaMkArika hai, aura yaha kRti mAlavaparaMparA ke bhoja aura dhanaMjaya dhanika . kA anusaraNa karatI hai, ataH isakA kartRtva zaMkAspada hai| isa kAraNa sA.mI. ke saMdarbho kI AlocanA aMta meM kI gaI hai| 13. DaoN. basAka kI AvRtti meM yaha padya nahIM hai, isake badale jo padya hai, vaha isakA bhAvasAmya rakhatA hai| kulanAtha - vilagganti pATha hai| praoN. hendIkvI. Notes - p. 3) 14. DaoN. basAka meM samagra padya kA pATha kucha alaga hai - taha Nimia ccia diDaThI mukka-kavola-vihuro uracciahattho / gaa-jIvia-NicceTaThA Navari asAmahi-alaM thaNa-hareNa gaA // - 11/64 bhAratIya vidyA. aura hendIkvI. meM isakA krama 11/65 hai| 15. arthAntaraM nyasyati - ajJAtaH kusumanirgamo yeSAM tathAvidhA ye drumAH phalaM dadati te'pi vanaspatayaH stokA eva / tathA ca drumaprAyAH satpuruSAH kusumanirgamaprAyANi vacanAni phalaprAyaM kAryamiti / abhaNanta iti kecit 'kajjaalAve' iti pAThe kAryakalApAt / / alaM. maho. - (pR. 60)

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'ol. XXIII, 2000 16. setu. 1/12 - bhAratIya vidyA. kAvyazAstrIya granthoM meM 'setubandha' ke katipaya uddharaNa... (1) lokkahi (2) aNurAaihaM (pR. 9 ) DaoN. basAka telloka, aNurAa - ivhaM (pR. 7) 17. bhAratIya vidyA. kavvAlAvA (pR. 9) nirgrantha- dvitIya aGka - saM. 18. draSTavya - zAradAbena madhusUdana DhAMkI, jitendra zAha - cImanabhAI ejyukezanala risarca senTara, 19.pra.ru. ahamadAbAda, 1996 " narendraprabhasUri nA 'alaMkAramahodadhi' mAM 'sarasvatIkaMThAbharaNanAM' uddharaNo" eka adhyayana, pArula mAMkaDa, pR. 45-58. parivaDDhai viNNANaM saMbhAvijjai jaso viDappaMdi guNA 1 suvvai supurusacariaM kiM tajjeNa Na haraMti kavvAlApA // (pra.ru. 54 ) saM.ve. rAghavAcArya - madrapurI saMskRtavidyAsaMmiti, madrAsa I. sa. 1970. 20. pulaaM jaNenti dasakandharassa rAhava-sarA- sarIra aDantA / janaa-taNaA-paohara-pphaMsa - mahagdhAvia - kara- tuAla NivvUDhA // (pR. 580 ) 21. bhAratIya vidyA. uduNA, (pR. 145 ) basAka - vahI. (pR. 156 ) 22. bhAratIya vidyA. apArijAaM (pR. 91) 101 basAka (pR. 91 apArijAyaM) basAka kothuha (pR. 99 ) 23. atra jAmbavAn kaustubhalakSmIvirahitaharivakSaH smaraNAdikamaprastutanaimittikaM varNayati prastutaM vRddhasevAcirajIvitvavyavahArakauzalAdinimittabhUtaM mantritAyAmupAdeyamabhivyaktum / atra nimittapratItAvapi naimittikaM vAcyabhUtam pratyuta tannimittAnuprANitvenodUdhurIkarotyAtmAnamiti sampradhAnatayaiva vAcyavvaGgyayoH // - locana (pR. 70 ) 25. draSTavya tAlikA 24. dRSTavya - candanavRkSasya kusumAni na santIti lokavAdaH atra viparIto dRSTaH / athavA nIravardhitakusumabharApavRttacampakalatAspRSTAniti pAThaH / - prA. hendIndekvI pR. 199

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102 pArula mAMkaDa SAMBODHI saMdarbhagraMtha (1) setubandha (setu.) (zrI rAmadAsabhUpati praNItayA TIkayA sametam / saM.paM. zivadatta aura kAzInAtha pAMDuraMga paraba. ___bhAratIya vidyA prakAzana, dilhI, vArANasI, 1982. (2) rAvaNavadha mahAkAvyam - kalakattA saMskRta kAleja rIsarca sIrIjha - No. VIII saM. DaoN. rAdhAgoviMda ___basAka, saMskRta kAleja kalakattA, 1959. (3) Pravarasena's Setubandha - Translated by K. K. Handiqui - Prakrit Text Society Ahmedabad, Varanasi - 1976. (4) setubandha - DaoN. raghuvaMza (bhUmikA aura anuvAdasahita), rAjakamala prakAzana, dillI, bambaI, ilahAbAda, paTanA, madrAsa (sAla kA nirdeza nahIM hai) (5) kAvyAdarza saM. DaoN. jAgRti paMDyA, sarasvatI pustaka bhaMDAra, ahamadAbAda I.sa. 1994-95. (6) harSacarita saM. jagannAtha pAThaka, caukhambA vidyAbhavana, 1958, vArANasI. (7) dhvanyAloka - saM. rAmasAgara tripAThI, motIlAla banArasIdAsa, vArANasI, 1963. (8) dhvanyAloka saM. jagannAtha pAThaka, cauravambA vidyAbhavana, vArANasI - 1. 1965. (9) dhvanyAloka - saM. DaoN. tapasvI nAndI, sarasvatI pustaka bhaMDAra, ahamadAbAda, 1997-98. (10) kAvyAnuzAsana - saM. 2. cho. parIkha DaoN. kulakarNI, mahAvIra jainavidyAlaya, muMbaI, 1964. (11) sarasvatI kaMThAbharaNa - saMzo. kedAranAtha aura vAsudevazAstrI, kAvyamAlA, jayapura, 1924. (12) alaMkAramahodadhi - saM. laharacanda bhagavAnadAsa gAMdhI, oriyanTala insTiTyUTa vaDodarA, 1942. (13) pratAparudrayazobhUSaNa saM. ve. rAghavAcArya madrapurI saMskRta vidyA samiti, madrAsa, 1970. (14) sAhityamImAMsA - saM. gaurInAtha zAstrI sarasvatIbhavana graMthamAlA kramAMka 119, vArANasI, 1984. (15) nirgrantha - Vol - II saM. madhusUdana DhAMkI aura jitendra zAha, zAradAbena cImanabhAI ejyukezanala rIsarca senTara, ahamadAbAda - 1996. (16) Studies in Sahityasastra - Dr. V. M. Kulkami, Sarsvati Pustak Bhandar, Ahmedabad-1983. (17) bhAratIya sAhityazAstranI vicAraparaMparAo- DaoN. tapasvI nAndI, yuni. graMthanirmANa borDa, ahamadAbAda, dvitIya AvRtti, 1984.

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krama 1. 2. 3. 4. 5. 6. 7. 8. uddharaNa pratIka avvocchiNNa. uahissajase . ummUlioNa. gamiAkalaMbavAA. jaha jaha NisA. jassa villaganti. maha avaaituGga. Na kao. pariziSTa setubandha ke uddharaNoM kI saMdarbhayukta tAlikA setu. ke sarga evaM kAvyazAstrIya graMtha padyakramAMka 3/37 sa.kaM. (pR. 432) 4/43 6/81 1/15 5/10 1/7 1/1 11/66 sa.kaM. (pR. 259) sa.kaM. (pR. 509) sa.kaM. (pR. 499) sa.kaM. (pR. 516) sA. mI. (pR. 141) sa.kaM. (pR. 319) sa.kaM. (pR. 631) sA. mI. (pR. 67 ) viziSTa saMdarbha sAmyAlakAra avyavahita doSa ke bheda 'vyasta' nAmaka doSa parikArAlaMkAra ke bheda sabandhI parikara ke lie / AkSepAlaMkAra kriyAparikara kavisamaya svAbhAvikavibhAvanA 'citrA' nAmaka karuNa vipralaMbha pralaya-mUrcchA-stambha kiMcit ullekhanIya setu. ke TIkAkAra rAmadAsa ke matameM dRSTAta TIkAkAra isa ke bAre meM mauna haiN| zvara ne kAraNakSepa batAyA hai| rAmadAsa bhUpati anusAra utprekSA / rAmadAsa utprekSAmUlA sahopamA / rAmadAsa setutattva dono virodhAbhAsa mUlA vibhAvanA tathA svAbhAvika vibhAvanA anAyAsa alaMkAraprayoga - Vol. XXIII, 2000 kAvyazAstrIya granthoM meM 'setubandha' ke katipaye uddharaNa... 103

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krama 9. 10. 11. 12. 13. 14. 15. 16. uddharaNa pratIka Navari a. taM daiAhiNANaM. taha Nimia. te viralA. to tANa. ( taM tANa ) taM tia. dhIraM va jalasamUhaM dhIreNa samaM jAmA setu ke sarga evaM kAvyazAstrIya graMtha padyakramAMka 11/68 1/42 11/64 3/9 2/45 1/12 2/14 1/19 sa.kaM. (pR. 631) sa.kaM. (pR. 541) sA.mI. pR. 67. sa.kaM. (pR. 503) alaM. maho. (pR. 274) sa.kaM. (pR. 434-5) kA. zA. (pR. 145) kA. zA. (pR. 456) sa.kaM. (pR. 483) sa.kaM. (pR. 483) alaM. maho. (232) sA. mI. ( pa. 120 ) viziSTa saMdarbha karuNarasa prabhAvAtizaya atizayokti alaMkAra pralaya ubhayanyAsa aura arthAntaranyAsa kA abhedadRSTAMta uttarA dRSTAntokta stambha nAmaka sAttvika bhAva / vaktavyArtha pratijJAna sokti sokti sahokti sahokti. kiMcit ullekhanIya svabhAvokti puraskRta karuNa rAmadAsa bhUpati arthAntaranyAsa, setutattvacandrikA prativastUpamA kulanAtha- prativastUpamA mudamalla - nidarzanA upamA bhI hai / rAmadAsa-kartavyakAvya ke rUpa meM / rAmadAsa - sahopamA / dIpakR sahokti rAmadAsa, mudamalla 104 pArula mAMkaDa SAMBOD

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krama | | viziSTa saMdarbha | kiMcit ullekhanIya uddharaNa pratIka | setu. ke sarga evaM kAvyazAstrIya graMtha padyakramAMka dhuamehamahuarAo. 1/19 | sa.kaM. (pR. 428) dhUmAi dhUmakaluse 5/19 sa.kaM. (pR. 253) paDiA a. 11/54 sa.kaM. (pR. 508) pattAa sImarAha. sa.kaM. (pR. 240) Vol. XXIII, 2000 18. 19. ubhaya rUpaka | rAmadAsa rUpaka aura utprekSA anuprAsa kArakaparikara | karuNavipralaMbha kI vyaJjanA ojasvinI vRtti rAmadAsa-vikaTodaratva | setutattva.-samAdhi alaMkAra | prayojana ke upanyAsa meM | mUla. padya kucha parivartita pATha ke sAtha. bahuta saMbhava hai, mammaTa setu. se prerita parivaDDai. 1/10 kA.zA. (456) pratAparudra. (pR. 5) hue hoN| pINapaohara. purisasarisaM. pulayaM jaNaMti. rAmadAsa = rUpaka 1/24 11/105 kAvyazAstrIya granthoM meM 'setubandha' ke katipaye uddharaNa... rasAbhAsa narendraprabha meM padya kucha pAThAntarita hai| 11/78 1/17 | sa.kaM. (pR. 429) saMkIrNa rUpaka | sa.kaM. (pR. 698) kRtajJatA ke lie sa.kaM. (pR. 576) alaM.maho (pR.280) sa.kaM. (pR. 649) vilApa sa.kaM. (pR. 2427) | upamAlaMkAra kA.zA. (pR. 361) nidarzanA sa.kaM. (pR. 698) | sa.kaM. (pR. 433) | 'pUrvA' nAmaka dRSTAntokti puhavIa hohihi. raiarakesaraNivahaM. viasaMtaraa. vialiavio. visaveo. | rAmadAsa-upamA (pR. 12) | setutattvacandrikA dRSTAMta 27. 28. 29. / | mUrchA 11/57 5/50 mammaTAdi kI utprekSA rAmadAsazyAmIkaraNatvarUpa dhvani

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krama uddharaNa pratIka viziSTa saMdarbha / kiMcit ullekhanIya sarga evaM kAvyazAstrIya graMtha padyakramAMka 30. vevai jassa vimalia 11/6 9/17 32. | 3/31 saalujjoi. 33. | sagaMapArijA 8/20. sa.kaM. (pR. 701) maJjiSTha rAga sa.kaM. (pR. 542) anubhavAtizaya setutattvacandrikA meM sA.mI. (pR. 117) | guNoM kI atizayokti | 'tuGga' pada anucita batAyA hai| (pR. 272) sa.kaM. (pR. 431) | kriyAguNanimittA dRSTAntokti sa.kaM. (pR. 395) abhAvapramANa (prAgbhAva) abhinavagupta locana aprastutaprazaMsA vAcya-vyaMgya pR. 70 tulyaprAdhAnya kA.zA. (pR. 365) | aprastutaprazaMsA bhAvikadhvani sA.mI. (pR. 178) abhAvapramANa sa.kaM. (pR. 425) AdhAravat rUpaka rAmadAsa - rUpaka kA.zA. (pR. 346) | abhinnasAdhAraNa- | ullekhagarbhita dharmA mAlopamA | sA.mI. (pR. 140) | kavisamaya mudrita pustaka meM alaga pATha haiN| pArula mAMkaDa 1/22 34. | sahai visuddhakiraNo. 35. | soha vva. 1/48 36. | sevanti. 1/61 SAMBODHI

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rAjImatIprabodha nATaka eka avalokana - zAha nIlAMjanA su. yarAzcaMdra kavie racelA 'rAjImatIprakhodha' nAmanA saMskRta nATakane saMskRta sAhityanA abhyAsIo atyAra sudhI mAtra nAmathI ja jANatA hatA. thoDA samaya pahelAM jyAre A nATaka ja prakAzita thayuM che tyAre eno paricaya Apavo jarUrI thaI paDe che. 'rAjImatIprabodha' - nATakanuM A zIrSaka sUcave che tema jaina dharmanA bAvIsamA tIrthaMkara neminAtha tarIke prasiddha thayelA nemikumAra dvArA temanI vAgAttA rAjImatInuM prabodhana e A nATakano mukhya viSaya che. A nATakamAM pAMca aMko che. ane kula 90 zloko che jemanA naMbara saLaMga ApelA che. A nATakanI prastAvanAmAM kartAe pote jaNAvyA pramANe temaNe be mahAkAvyo ane cAra nATako racyAM hatAM. hAla temanAM mAtra be nATako ja upalabdha thAya che. vIsamI sadInA prathama dasakAmAM chapAyeluM temanuM 'mudritakumudacaMdra' nATaka vAdivasUri ane vAdIkumudacaMdra vacce thayelA dhArmika vivAdane lagatuM rUpaka che. te nATakanI prastAvanAmAM kavie potAnA pitA ane dAdA vize mAhitI ApI che. temanA A rAjImatIprabodha ('rASTra') nATakamAM temaNe mAtra potAnI kavipratibhA vize ja vAta karI che. te parathI anumAna karI zakAya ke te mudritakumudacaMdra (muku.) pachI racAyuM haze. yazazcaMdra kavi 'muku.'mAM kartA tarIke potAnuM nAma lakhatAM dharmeTa vaMzanA agraNI padmacandranA putra tarIke potAne oLakhAve che, tethI teo dharmaTa vaMzanA che e nakkI thAya che. 'muku.'nI prastAvanAmAM rtAe potAnA dAThA dhanadevane sapAdalakSa pradezanI samRddhinA mukhya staMbha samA, (tenI rAjadhAnI) zAkaMbharInA rAjAo sAthe varSothI ghaniSTha saMbaMdha dharAvatA ane rAjAnI sabhAmAM ane temanA sAmaMtomAM atizaya AdarapAtra banelA agraNI zreSThI tarIke oLakhAvyA che. pitA padmacandrane kavi tarIke biradAvatAM yazazcaMdra jaNAve che ke temaNe racelI sUktione vidvAno tallIna thaIne mANatA hatA. pachI yarAzcaMdra potAne lagatI vAta karatAM kahe che ke vArasAmAM maLelI A kavitvazaktine kAraNe te pote paNa evI mAdhuryapUrNa sUktio racatA hatA ke temAM ramamANa thayelA lokone duniyAnI madhuratama vastuo paNa AkarSI zaktI na hatI. 'muku.' nATakanI prastAvanAmAM temaNe potAne aneka prabaMdhonA rtA gaNAvyA che. kartA'neka prabandhAnAmatra prakaraNe kaviH / AnandakAvyamudrAsu yazazcandra iti zrutaH // (1-7) temanAM mahAkAvyo je hAla upalabdha thatAM nathI te 'AnaMda' zabdathI mudrita haze ema lAge che.

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rAha nIlAMjanA su. SAMBODHI alaMkAranA zokhIna A kavie potAnI pratibhAne gAyanA rUpaka dvArA rA' nATakanA A lokamAM suMdara rIte varNavI che : mahAkAvyadvandvojjvalamasRNazRGgadyutimatI kSarat kAvyakSIrAmRtabharacaturnATakakucA / samunmIladvAkyAmRtalalitalAGgelalatikA yatIyA tte jauhada kRtinaH ca na mum II (R. 3) yazazcaMdra kavino dharma jaina hovAnuM anumAna samarthanamAM ghaNAM pramANa maLe che. temanAM "mupha" ane "rAkha." baMne nATakono viSaya jaina dharmane lagato che. 'muku.mAM baMne vAdIo vacce vivAdano viSaya e hato ke tAMbaze ane strIone mokSa maLI zake ke nahIM. A nATakamAM kavie je rIte vAdI devasUrinI tarapheNa karI che te parathI lAge che ke teo zvetAMbara saMpradAyanA jena haze. A uparAMta "muku.' ane "rAkha.' nATakanA nAndI zlokomAM paNa anukrame mahAvIra svAmIne ane neminAthane vaMdanA karavAmAM AvI che e bAbata paNa noMdhapAtra che. vaLI A baMne nATakomAM jene dharmanA hArda samA karmanA siddhAMtanuM pratipAdana karavAmAM AvyuM che ane hiMdu dharmanI amuka mAnyatAo para kaTAkSa karavAmAM Avyo che, te parathI paNa kahI zakAya ke teo jaina dharmanA custa puraskartA hatA. kartAno samaya yAzcaMdra potAnA samaya vizeno nirdeza baMnemAMthI ekTa nATakamAM karyo nathI, paNa 'prabhAvakyarita'mAM jaNAvyA anusAra "muku'mAM nirUpAyelo vivAda I.sa. 1125mAM siddharAjanA zAsanakALa daramiyAna thayo che. solaMkI vaMzanA A rAjA siddharAja jayasiMhanA zAsanakALa I.sa. 1094-1142 sudhIno che. te uparAMta rtA pote "muku'mAM zAkaMbharInA rAjA arNorAjano ane temanI sabhAno AdarapUrvaka ullekha kare che te parathI lAge che ke temanA samayamAM arNorAjanI svataMtra rAjA tarIke caDhatI kaLA haze. kumArapAle, A arNorAjane I.sa. 1143-1145nA arasAmAM harAvyA lAge che. A parathI kahI zakAya ke "muku.' nATaka I.sa. 1125 pachI ane I.sa. 1142 ke 1145 pahelAM lakhAyuM che. je rIte emaNe A vivAdano citAra Apyo che te parathI spaSTa jaNAya che ke te pote sabhAmAM hAjara haze. rAma' nATaka I.sa. 1145 ke te pachI kadAca lakhAyuM che ema mAnavA mATe eka kAraNa e che ke hemacaMdrAcAryanA triSaSTizalAkApuruSacaritranA AThamA parvanA navamA sargamAM AlekhAyelA neminAtha tIrthaMkaranA caritrano prabhAva A nATaka para spaSTa jaNAya che. hemacaMdrAcArye rAjA kumArapAla (I.sa. 1143-1173)nI vinaMtithI triSaSTizalAkApuruSa "caritra' graMtha racyo hato. A badhI vigatone AdhAre ema mAnI zakAya ke yazazcandra bAramI sadInA pUrvArdhamAM thaI gayA che ane hemacaMdrAcArya (I.sa. 1089-1173)nA samakAlIna hatA.

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Vol. XXIII, 2000 rAjImatIprabodha nATaka : eka avalokana 109 rapra.' nATakano TUMka sAra A nATaka nAndI zlokathI zarU thAya che. nAndI zlokamAM nemikumArane vaMdanA che ane temanA virakta svabhAvanuM sUcana che. te pachI prastAvanAmAM "rA. nATaka yazazcandra kavie raceluM che ema jaNAvI pAripArthaka ane sUtradhAra vaccenI vAtacIta neminAM parAkramono nirdeza kare che. tene 'vAgarthahATaka' kahI tenI prazaMsA karI che. sUtradhAra ane naTI vaccenA saMvAdathI sUcavAya che ke rAjImatInA lagnamAM kaMIka vidhya Avaze. prastAvanA pachI prathama aMkanA prAraMbhamAM kadaMba ane vetravatIno vArtAlApa Ave che. te parathI spaSTa thAya che ke nemikumAranI mAtA zivAdevI putranA viSayavimukha valaNathI khUba ciMtita che. tethI temaNe nemine lagna karavA mATe samajAvavAnuM kAma kRSNane sUcaveluM che ane kRSNa e kAma potAnI rANIone-khAsa karIne rukimaNIne soMpela che. rukimaNI aneka zRMgArika yuktio vaDe nemine viSayo tarapha abhimukha karavA mathe che, paNa tenA prayatno viphaLa jatA jaNAya che eTalAmAM rAjA kRSNa ane nemi pravero che. vetravatI kRSNane samAcAra Ape che. rAdhAno veza dhAraNa karI eka gopI AvI che. kRSNa potAnI bALapaNanI sakhI tarIke ene oLakhI kADhe che. prathama aMka ahIM pUro thAya che. bIjo aMka adhUro ane sAva TUMko jaNAya che. vasaMta nAmanA pAtranA mukhamAM vasaMta varNananA zloko mUkyA che ane tyArabAda gopI ane nemino TUMko saMvAda Apyo che. jemAM nemi gopIne samajAve che ke kRSNane aneka vallabhAo che tethI kRSNanA bIjI gopI sAthenA premabharyA vArtAlApathI teNe dubhAvuM na joIe. rAtrinA varNana sAthe A aMka pUro thAya che. trIjA aMkanI zarUAtamAM AvatA viSkampakamAM koI pAtranI prAkRta ukti che, jemAM nemine viSayo pratye kheMcavAnA prayatno saphaLa na thatAM rukimaNI vagerenA pratyAghAto ApelA che. pachIthI baku ane campa nAmanAM be pAtronA vArtAlApa parathI khabara paDe che ke nemi ane rukimaNI vacce neminA lagna aMge carcA thaI che. emAM rukimaNIe nemine samajAvavA ghaNI tapUrNa dalIlo karI. zarUAtamAM nemi lagna na karavAnA nizcayamAM aDaga rahyA, paNa aMte te mATe saMmati ApI. satyabhAmAe, sUcavyuM ke mArI bahena rAjImatI emane mATe anukULa raheze. tethI rAjAe vicakSaNA ane bIjA keTalAka lokone rAmatInA dekhAva vize tapAsa karavA mokalyA. ahIM viSkammaka pUro thAya che. tyArabAda rAjA ane balabhadra vagere nemicaritano vicAra karatAM beThA hoya che. eTalAmAM gauDa, mArava, mahArASTrika catura vagere praveze che ane rAjumatInA sauMdaryanAM vakhANa kare che. mahArASTrikamarAThI bhASAmAM tenA rUpanI prazaMsA kare che. e vakhate nemi manomana bole che ke ATha bhavanA paricayathI premaparavaza banelI A strI have mukti pAmaze. rAjAne A badhAe ApelA hevAlathI saMtoSa thAya che. cothA aMkanI zarUAtamAM kunda ane macakunda nAmanAM be pAtro neminA lagnanimitte zaNagArAyelI dvArakA nagarInuM varNana kare che. pachI kunda AzAbharI rAjImatIne praveza karAve che ane nemikumAranA varaghoDAne

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110 rAha nIlAMjanA su. SAMBODHI varNave che. pradyumna, zAba, balabhadra vagere agraNI yAdavo che, vicakSaNAneminA rathane varNave che ane priyam nAmanuM strIpAtra neminA suMdara dekhAvane varNave che, ane aMka pUro thAya che. pAMcamo aMka eka puruSapAtranA praverAthI zarU thAya che. te AvIne rAjImatInA pitA ugrasenane khabara Ape che ke lagna aMgenA jamaNa mATe pUrelAM prANIonA karuNa AkraMda sAMbhaLI nemikamAre prANIone choDAvyAM. A vAta sAMbhaLI baMne pakSanA vaDIlone khyAla AvI jAya che ke nemi have dIkSA leze. zivAdevI nemino prabaLa vairAgyabhAvanAne joI khUba nirAza thAya che. nemi vaDIlone AzvAsana Ape che ane dIkSA levAno nirNaya jAhera kare che. kRSNanA pitA vasudeva ane bhAI balabhadra vagere nemine nirNaya badalavA khUba samajAve che, paNa te makkama rahe che. eTalAmAM rAjImatI praveze che ane Avo kaThora nirNaya levA badala nemine Thapako Ape che ke magajaLathI AkarSAyelI ne pachI chetarAyelI hariNI jevI tenI dazA neminA praNayamAM paDyA pachI thaI che. nemi tene ATha pUrvajanmonA sAhacaryanI yAda devaDAve che. je sAMbhaLatAM tene jAtismaraNa thAya che. potAne prabuddha karavA badala te nemino AbhAra mAne che ane tIrthano udyota karavA vInave che. aMtamAM kRSNa ane nemi vaDe bolAtA bharatavAkya sAthe nATakanuM samApana thAya che. nATakanuM mULa 'rAkha." nATakanI vastu eTalI prAcIna ane suprasiddha che ke enuM cokkasa mULa zodhavuM mukela che. AgamagraMthomAM mAtra uttarAdhyayana sUtra bAvIsamA adhyayanamAM neminA pUrA caritranI rUparekhA Ape che, paNa te uparAMta uttarAdhyayana sUtra paranI nemicaMdranI vRtti paNa yazazcandra samakSa hatI. 'harivaMzapurANa (I. sa. 743), 'cauSpannamahApurisacariya" (I.sa. 868), uttarapurANa (I.sa. 890), mahApurANa (dasamI sadI) - A jainapurANagraMthomAM paNa neminAthanuM caritra vigate nirUpAyeluM che. yAzcaMdranA nATakane abhyAsa karatAM lAge che ke AgamagraMtho ane Agamika vyAkhyAo karatAM A purANa graMthono yazazcaMdra para vadhAre prabhAva paDyo jaNAya che. A nATakanA mukhya muddAo nIce pramANe che : jemake neminuM virakta valaNa, te aMgenI mAtApitAnI ciMtA, temane saMsAramAM paloTavA kRSNa rukmiNI vagerenA prayatno, vasaMtavarNana, rAjumatI sAthenuM vevizALa nemino varaghoDo, lagna aMgenA jamaNa mATe pUrelAM prANIonuM karuNa AkraMda sAMbhaLI nemino vairAgya ati prabaLa thavo, temano dIkSA levAno makkama nirNaya, vaDIlonI vyartha samajAvaTa ane rAjumatInuM prabodhana. A badhuM judI judI rIte paNa uparyukta purANomAM vigate nirUpAyuM che, tethI saMbhava che ke yazazcanTe A purANomAMthI preraNA jhIlI hoya. mAtra be ja bAbato purANomAM ke bIje kyAMya maLatI nathI. bIjA aMkamAM maLato nemi ane gopIsaMvAda yazazcandra kalpelo che. te ja pramANe rAjAe rAjImatInA dekhAvanI tapAsa karavA judA judA pradezo mANasone tene tyAM mokalyA tevo 'rAjha'mAM maLato vRttAMta paNa yazazcandra pote kalpelo jaNAya che. A saMdarbhamAM bIjo eka muddo paNa noMdhapAtra che. hemacaMdrAcAryanA 'triSaSTi. mAM maLatAnemicaritra a rA' nATakamAM ghaNI bAbatomAM sAmya najare caDe tevuM jaNAya che, dA.ta., vasaMtavarNanamAM, lagna prasaMga

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Vol.XXIII, 2000 rAjImatIprabodha nATaka - eka avalokana 111 zobhAyamAna dvArakAnA varNanamAM vaDIlonI nemine dIkSA na levA mATenI karelI dalIlomAM ane nemino dIkSA levAno nirNaya jANyA pachI rAjImatIe ApelA pratyAghAtomAM. e zakya che ke yazazcandra hemacaMdrAcArya racelA triSaSTigraMthano abhyAsa kya hoya ane tethI tenI ThIka ThIka asara A nATaka para paDI hoya. A nATakamAM nemi ujjayaMta para dIkSA levAnA che tema jaNAvyuM che. prAcIna jaina Agamo neminAthanI dIkSA raivataka parvata para ane kevala ane nirvANa ujajayaMta parvata para darzAve che. samaya jatAM revataka ane ujjayaMta parvata eka manAvA lAgyA. ane tethI jaina purANa graMtho paNa neminI dIkSA ujjayaMta parvata para thaI ema darzAve che. temane anusarIne yazazcaMdra paNa nATakamAM dIkSAnA sthAna tarIke ujjayaMtane darzAvyA che. A badhuM jotAM A nATakano mukhya AdhAra jaina purANagraMtho lAge che. nATaka tarIke "rApra.nuM mUlyAMkana A kRtinI prastAvanAmAM 'rAkha." rUpakane temaNe rAkha. nATaka' ema kahyuM che. tethI ema mAnI zakAya ke A nATaka prakAranuM rUpaka che tema emane uddiSTa che. emaNe "muku." rUpakane 'mukuprakaraNa' kahyuM che te bAbatathI A anumAnane samarthana maLe che. saMskRta nATyazAstrIoe "nATaka' prakAranA rUpanA bAhya klevara mATe nakkI karelA moTA bhAganA niyamo A racanAne lAgu paDe che. A nATakamAM pAMca aMko che. nATakanI zarUAta nAndI zlokathI thAya che ane temAM neminA virakta svabhAvanuM sUcana maLe che. sUtradhAranA naTI sAthenA saMvAdathI rAjImatInA lagnamAM AvanArA viddhano paNa aNasAra maLe che. A nATakanI prastAvanA thoddhAta prakAranI gaNAya, kAraNa ke prastAvanAnA aMte kuzIla vaDe bolAyelA zlokane gaNagaNatAM kadamba ane vetravatI prathama aMkamAM praveza kare che. A nATakamAM pravezaka nathI. trIjA aMkanA AraMbhamAM viSkambaka che, jemAM baku ane campa nAmanAM pAtrono saMvAda che. I.sa.nI dasamI-agiyAramI sadI pachI racAyelAM ane khAsa karIne gujarAtamAM racAyelAM saMskRta nATakomAM viSkampaka vadhAre lAMbo hoya che. e lAkSaNiktA A nATamAM paNa che. trIjA aMkanA mukhya dazya karatAM viSkampakano vistAra vadhAre che. viSkammaka parathI khyAla Ave che ke nemie lagna karavA saMmati darzAvI che. A nATakamAM aMte kRSNa ane nemi vaDe bolAyeluM bharatavAkya Ave che, je yazazcaMdranI UMcI AdhyAtmika daSTino khyAla Ape che : unmIladujjvalavivekakalAvilAsA dUrIbhayadgAhanamohatamaH prpnycaa| nAmnA sukhe viSayaje paramArthaduHkhe mA mUtiH zuvidhiyAmamanApUmiH II (ja. 10) A nATakano sAra jotAM spaSTa thAya che ke tenI vastusaMkalanA evI che ke prathama cAra aMko pAMcamA aMka mATenI pUrvabhUmikA banI rahe che. A cAra aMkomAM neminI virakta prakRti para bhAra devAyo che. ne bIjI bAju rukimaNI vagerenA nemine saMsAra pratye kheMcavAnA prayatno paNa upasAvAyA che. nATakanI parAkASThA pAMcamA aMkamAM Ave che, jyAre nemi paraNavA jatI vakhate prANIo mATenI karuNAthI prerAIne dIkSAno

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112 zAha nIlAMjanA su. SAMBODHI nirNaya jAhera kare che. rAjamatInA pratyAghAtone ane pachI neminI dIkSA mATenI tenI saMmati darzAvato nATakano aMtima bhAga tenA zIrSakane sArthaka kare che. pAtro A nATakanA nAyaka nemikumAra che, je pAchaLathI jainonA bAvIsamA tIrthaMkara neminAtha tarIke jANItA thayA. emanA pAtrane kavie emanA gauravane chAje te rIte AlekhyuM. saMskRta nATyazAse darzAvelA nAyakanA cAra prakAromAMthI nemine kayA prakAranA gaNavA te bAbata citya che, kAraNa ke emanI kakSA eTalI UMcI che ke koIpaNa prakAramAM e baMdha bese nahIM, tema chatAM emano prakAra nakkI karavo hoya te emane, dhanikane anusarIne dhIrodAtta nAyaka gaNavA paDe. "dazarUpaka TIkAkAra dhanike dhIrAdAttanA lakSaNa (da.rU. 2.4-5) para carcA karatAM spaSTa karyuM che ke, dhIrodAtta nAyakamAM je auThAtya abhipreta che. te mAtra vijigISa nAyakamAM ja hoya tevuM nathI. audAca te to sarvotkRSTa vRtti che, ane te vRttinI jImUtavAhana vageremAM saheje UNapa nathI. je koIpaNa zaurya, tyAga, dayA vagere guNothI bIjA karatAM caDhiyAto hoya te dhIrAdAtta kahevAya. A ja dalIla lAgu pADIne ApaNe nemine dhIrodAtta nAyaka gaNAvI zakIe. neminA mukhamAM kartAe gRhasthAzramanAM aniSTo vize ane upazamapradhAna vairAgI jIvananAM sukho vize je vicAra mUkyA che te noMdhavA jevA che. krodhodbodhasamuddharendhanacitAdhUmadhvajazyAmale garvAkharvatarAkSarAkSasakule mAyAsRgAlImaye / tRSNAdustaTinItaTAntavikaTAkrandaikaduHkhAkare saMtare darivintari ! tiM vurvIta H viH II (4o. 38) upazamasudhAsindhusnigdhe mahAvratapAdape samitihariNazreNIramye vivekatapovane madhukarakalAbhikSAhAra-prakalpitavRtayaH pahRtaphAvezavaneza: pa vino vi . (Ao. 36) neminuM mAnavuM ema che ke pariNIta mANasa strIrUpI jALamAM phasAyelo che. strIonA mohapAzamAM jakkAvuM, tene teo narakamAM praveza karavA samAna mAne che. neminA viSayavimukha svabhAvano paricaya pAmavA mATe nIceno eka ja zloka pUrato che : viSayavimukhIbhUtasvAntAH zrayanti vanAni ye viralaviralAste kvApi sphuranti vivekinaH / api gRhajuSo ye tApyante na kAmakRzAnunA gati savAjo te zopama vastu kurtama che (je. 13) A nATakanI nAyikA ugrasenanI putrI rAjImatI che. nATakanA prathama be aMkomAM teno praverA to nathI ja paNa ullekha suddhAM nathI. trIjA aMkamAM tenA, anupama sauMdaryanuM varNana judAM judAM pAtrone mukhe apAyuM che,

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Vol. XXIII, 2000 rAjImatIprabodha nATaka - eka avalokana 113 paNa rAjImatI pote to cothA ane pAMcamA aMkamAM ja dekhAya che. A pAtranuM vyaktitva evuM nirALA prakAranuM che ke, saMskRta nATyazAstramAM darzAvelI eke nAyikAnA prakAramAM te baMdhabese tema nathI. nemino saMsAratyAgano nirNaya jANatAM potAnA pratyAghAto evA gauravapUrvaka teNe ApyA che ke kRSNa paNa tenAM vakhANa kare che : maro premAmRtatafoLI vALI dhAriNIsutAyA: I (zo. 8ra pachInI lAIna) jIvananI kaTokaTIbharI kSaNe paNa teNe svasthatA jALavIne nemine je rIte Thapako Apyo che, te tenI vyathAne barAbara rIte prakaTa kare che. aMte nemi temanA pUrvabhavonI yAda karAve che, tyAre te prabuddha thaI, nemine dIkSA levA saMmati Ape che. kRSNa ane temanI paTarANI rukimaNI paNa A nATakamAM mahattvano bhAga bhajave che. temaNe nemine saMsAramAM AkarSavA anekAneka prayuktio ajamAvI. temAM na phAvatAM, rukimaNIe sajjaDa dalIlo karI, chevaTe nemine lagna mATe hA paDAvI, kRSNanuM pAtra A nATakamAM mahattvanuM che teno khyAla temanA ane neminA mukhamAM bharatavAkya mukAyuM che tenA parathI paNa Ave che. bIjAM puruSa pAtromAM rAjA, samudravijaya, ugrasena, balabhadra, vasudeva, kadaMba, baku, catura, kunDa, gauDa, mahArASTrika, mArava, koMkaNI vagere che. yazazcaMdra A nATakamAM pAtronA paurANika saMbaMdhone paNa jaina paurANika paraMparA anusAra darzAve che. temaNe rAjImatI ane satyabhAmAne ugrasenanI putrIo tarIke darzAvI che. to samudravijaya ane vasudevane sagA bhAIo tarIke darzAvyA che. Ama nemi ane kRSNa najIkanA pitarAI bhAI thAya che, jyAre bhAgavata, purANa vagere purANomAM satyabhAmAne satrAjitanI putrI darzAvavAmAM AvI che, te paraMparAmAM rAjImatI ane samudravijayanuM nAma nathI ane kRSNa ane nemine temAM khUba dUranA pitarAI darzAvyA che. A saMdarbhamAM bIjo paNa eka muddo nodhavA lAyaka che. rAjImatIno dekhAva kevo che enI tapAsa karavA rAjAe eka gauDa (baMgALI)ne, eka mahArASTrika (marAThI)ne, eka mArava (mAravADI)ne, sauvikalla (kaMcukI)ne ane eka koMka (kokaNI) vagerene mokalyA hatA. A muddo etihAsika daSTie e rIte mahattvano che ke gauDa, mahArASTra, mArava ane koMkaNa vagere pradezo I.sa.nI bAramI sadImAM paNa Aje oLakhAya che e nAme oLakhAtA hatA ane gujarAtanA solaMkI rAjAo A pradezo sAthe saMparka dharAvatA hatA rasa : A nATano mukhya rasa rAna che te spaSTa che. saMskRta nATyazAstranA niyama pramANe nATaka prakAranA rUpakamAM mukhya rasa vIra athavA zRMgAra hoya. A nATaka te bAbatamAM juduM paDe che. temAM neminAM parAkramonA varNanamAM vIra rasa sUcavAya che, gopI ane kRSNanA prasaMgamAM zRMgAra rasano Acho aNasAra che, nemino dIkSAno nirNaya jANatAM baMne bAjunA vaDIlonA temaja rAjImatInA pratyAghAto karuNa rasanuM nirUpaNa kare che. nemino viSaya taraphano vairAgya, sAMsArika sukho pratye udAsInatA, dIkSA levAno aphara nirNaya, mokSa mATenI adamya AkAMkSA - A badhuM zAnta rasane nirUpe che. vIra, zRMgAra ane karuNa e traNe raso paNa gauNa banIne zAnta rasane ja puSTa kare che, kAraNa ke badhA ja prasaMgo chevaTe neminI dIkSAne sUcave che ane

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14 zAha nIlAMjanA su. SAMBOI rAjImatInA prabodhanamAM pariName che. saMta nATyazAstrIomAM, nATakamAM mukhya rasa zAnta hoI zake ke kema e bAbatamAM vivAda pravarte hakIktamAM zAntarasapradhAna nATakanA namUnA paNa saMskRta sAhityamAM ghaNA ochA maLe che, jemake nAga vagere. yazazcandra A nATaka racIne saMskRta sAhityanA sAntarasapradhAna nATakomAM ekano umero ryo che pradAna to mahattvanuM che ja, paNa te uparAMta nATakamAM mukhya rasa tarIke zAntarasanuM sArI rIte nirUpaNa zake che te paNa darzAvI dIdhuM che. varNano ? mupha"mAM maLatAM varNanonI sarakhAmaNImAM 'rAkha.'mAM maLatAM varNano rasaprada, alaMkRta ane va jIvaMta hoya te svAbhAvika che kAraNa ke muku'no viSaya dhArmika vAdavivAdane lagato che, jyAre rASTra viSaya nemi ane rAjumatIne lagato che. A varNanone vAMcatAM spaSTa jaNAI Ave che ke yazazca kavipratibhAne A nATakamAM pUrepUro avakAza sAMpaDyo che. prAkRtika dazyonA varNanamAM mAna manobhAvone vaNI letAM temane sarasa AvaDe che. te bIjA aMkamAM ApelA vasaMta varNanathI jaNAya judAMjudAM pAtro potapotAnA daSTikoNathI rAjImatInA sauMdaryanuM varNana Ape che. strI zarIranAM A varNana temaNe saheja paNa azlIlatAmAM sarI paDyA vagara bhASAmAM je saMyama jALavIne, ziSTa ane sarasa vA ApyAM che, te kharekhara prazasya che. cothA aMkamAM, neminA rathanuM tathA varaghoDAnuM je AbehUba varNana ApyuM che te paNa noMdhapAtra 6 rathanuM varNana prAkRtamAM zliSTa vizeSaNonI madadathI evI rIte ApyuM che ke te rathane ane temAM birA nemikumArane baMnene ekasAthe lAgu paDe che. catumaNahararayaNo suhao saccakAnaMdaNo vimlcitto| akkhaya-akkhayavilAso nemikumAruvva eso raho // (zlo. 62) rAnA bIjA eka zloka(34)mAM paNa temaNe zleSa alaMkAra evI rIte yojyo che ke rAjI varNana dIkSAne paNa lAgu paDI zake. A varNano temanI zleSa alaMkAra paranI pakkane darzAve che. A uparAMta nemikumAranA varaghoDAmAM balabhadra, sAMba, pradyumna vagere yAdavavIromAMnA pratyekanuM eka zlokamAM evI rIte varNavyuM che ke darekanA jIvananI mahattvanI ghaTanAno nirdeza temAM thaI jAya. lagna zaNagArAyelI dvArakAnuM varNana paNa evuM ja rasa sarasa che. saMskRta sAhityamAM bhAgye ja rAtrinuM AvuM suMdara varNana maLe che ? kastUrIstabakAMGkiteva kakubhAM paGktiH pikapreyasI mAlAmAMsaliteva kAnanamahIdyaurmedurevAmbudaiH / krIDatkekizikhaNDamaNDanavatIvAdhityakA kSmAbhRtAM

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115 Vol. XXIII, 2000 rAjImatIprabodha nATaka - eka avalokana dhAtrI nIpaTAvRtava tamawA pravaDe mUtA (. rara) saMvAdo , saMvAda e nATakanuM prANabhUta tattva che. 'muku'mAM eka dhArmika muddA paranA vAdavivAdane saMvAdanI madadathI ja rtAe nATakarUpe rajU karyo che. temaNe A nATakamAM thoDA paNa vedhaka ane jussAvALA saMvAdo ApyA che. A saMvAdomAM trIjA aMkanA viSummamAM baku ane campa vacce darzAvelA saMvAda, rukimaNI ane nemino saMvAda, nemi ane temanA vaDIlo vacceno saMvAda tathA khAsa karIne nemi ane rAjamatI vacceno TUMko saMvAda khAsa noMdhapAtra che. alaMkAro ane chaMdo : A zAMtarasapradhAna nATakamAM yazazcandra nATakanI mukhya vastu sAthe baMdhabese tevA alaMkAro yojyA che te bAbata khAsa prazasya che. A alaMkAro nATakanA zAMta rasane poSaka bane che. yazazcandra kavino anuprAsano zokha baMne nATakomAM ThekaThekANe jaNAI Ave che. temaNe upamA alaMkAra paNa sarasa rIte prayojyo che jemake - dhvaniriva kavibhaNitInAM hariNadRzAM taruNimAvatAra iva / hRdayArSavidyAmudyAnamuvAM madhutte . (zo. ra6) leSayukta aprastutaprazaMsA alaMkAra nIcenA zlokamAM kartAe prayojyo che : duddheNa vi sittANaM uvalANaM na hoi pllvullaaso| payaIi sAmalANaM uppajjai kahavi na hu rAo // (zlo. 29) badhA alaMkAromAM u~kSA alaMkAra pratye temano pakSapAta jaNAI Ave che. A alaMkAranA nirUpaNamAM temanI UMcA prakAranI kalpanAzaktino paricaya thAya che. A bAbatanI pratIti karAvavA mATe te alaMkArano eka namUno paryApta thaze. tadvaktrasya sitAMzuraGkitatayA dAsyaM dadhanmodate tannetradyutidUSitA kamalinI jhampAmadAdvAriNi / tadbimbAdharabandhutAmalirutairbandhUkamAbhASate nAhaM varNayituM kSamaH kSitipate ! tAmugrasenAtmajAm // (zlo. 50) uparyukta alaMkAra uparAMta temaNe daSTAMta, nidarzanA, prativastRpamA, yamaka, rUpaka, viSama, zleSa, svabhAvokti vagere alaMkArone yathocita sthAne prayojyA che. A nATakamAM temaNe anurupa, AryA, upajAti, pRthvI, mAlinI, vasaMtatilaka, zArdUlavikrIDi zAlinI, zikhariNI, soraTha, sadharA, saviNI ane hariNI ema - 13 chaMdo prayojyA che. zlokomAMye 38 AryAmAM ane 27 zArdUlavikrIDita chaMdamAM racAyA che. tethI te baMne chaMdo tarapha temano pakSapAta jaNAya che.

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116 zAha nIlAMjanA su. SAMBODHI soraTha nAmanA viziSTa chaMdane paNa temaNe traNa zlokomAM (86-88) prayojyo che te noMdhapAtra che. bhASA ane zailI A nATakamAM strIpAtro prAkRta bhASAmAM bole che ane puruSa pAtro saMskRtamAM bole che. neminA mukhamAM mukAyelA zloko pAMDityapUrNa zailImAM racAyelA che. jyAre bAkInAM pAtro saraLa saMskRta bhASAmAM bole che. A nATakamAM keTalAka saMskRta zloko dIrdhasamAsayukta che, saMskRta gadya pramANamAM saraLa jaNAya che. A nATakanI zailI pAMcAlI rolIne ghaNI maLatI Ave che. 'muku' nATaka paNa pAMcAlI zailImAM racAyeluM che. A nATakamAM prayojAyelI prAkRta bhASA moTebhAge mahArASTra prAkRta che. vetravatI vagere gauNa pAtronI bhASAmAM raurasenI prAkRtanI chAMTa jaNAya che. A nATakanI prAkRta bhASA para jaina prAkRtanI asara paNa spaSTa jaNAya che. nemikumAranI dIkSAno nirNaya sAMbhaLIne rAjImatI tene je zabdomAM Thapako Ape che, temAMno eka zloka apabhraMzamAM che ? jima karuNArasaposu pasuahaM bApuDalAhaM piN| sAmiya ! huM tu ku dosu timha amhADaM uvari jai / / (zlo. 85) yazazcaMdra kavi, pote paNa prAkRta bhASAnI mIThArAno ullekha nATakamAM eka jagyAe kare che ? asaMskRtapadA'pyaho sukavibhAratI zobhate // A ja vidhAna temanA A nATakamAMnA prAkRta zlokone lAgu pADIne kahI zakAya tema che ke temaNe racelA prAkRta zloko madhura che. trIjA aMkamAM temaNe rAjImatInuM varNana mahArASTrika pAse marAThI bhASAmAM karAvyuM che. te marAThI bhASA jUnI marAThI ane apabhraMzanA mizraNa samI che. I.sa.nI bAramI sadInI marAThI bhASAno namUno A nATakamAM jaLavAyo che e daSTie paNa A nATaka mahattvanuM che. maryAdAo bAhya daSTie joIe to nATaka prakAranA rUpaka mATe jarUrI evA badhA niyamo A kRtine lagabhaga lAgu paDe che. paNa enI keTalIka maryAdAone lIdhe A nATaka pUruM jAmatuM nathI. prathama to teno bIjo aMka sAva TUMko ne adhUro jaNAya che. nATakanA mukhya viSaya sAthe bIjA aMkamAM maLato nemine gopIno saMvAda ekadama saMkaLAto nathI. ema paNa banI zake ke lekhake lakhelo bIjA aMkano amuka bhAga lahiyAo lakhavAnuM cUkI gayA hoya. - A uparAMta pAtronA praveza ane niSkama vizenI sucanAo nATakamAM ghaNe ThekANe maLatI nathI. nATakamAM ghaNI jagyAe pAtranI ukti pahelAM tenuM nAma hastapratamAM ApeluM nathI, tethI saMdarbha pramANe vicArIne pAtranuM nAma ApaNe lpavuM paDe che. "rAjA" nAmanuM pAtra nATakanA prathama ane trIjA aMkamAM Ave che. trIjA aMkamAM A "rAjA" je rIte rAjImatIne jovA mATe mahArASTrika vagerene mokale che te jotAM te nemikumAra sAthe najIkathI

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Vol. XXIII, 2000 rAjImatIprabodha nATaka - eka avalokana 117 saMkaLAyelA svajana che ema jaNAya che. temane samudravijaya mAnIe to paNa te baMdha besatuM nathI, kAraNa ke pAMcamAM aMkamAM samudravijayano nAmathI nirdeza che. A ja rIte A nATakamAM baku, campa, catura, priyam vagere pAtro kaI bhUmikA bhajave che, teno spaSTa khyAla Avato nathI. upasaMhAra : AvI thoDIka maryAdAo hovA chatAM 'rApra'nuM sAhityika mUlya saheje ochuM AMkI zakAya tema nathI. rA' nATakamAM neminA mukhamAM mUkelA zlokomAM kavinI RtaMbharA prajJAnA camakArA maLe che. te uparAMta A nATakamAM yazazcandranI uttama kavitvazaktinA, saMskRta prAkRta bhASA uparanA pUrepUrA prabhutvanA temaja saMvAdakalA paranI pakkanA pUratA purAvA maLe che. lagna karavA jatA nemikamAre pAMjarAmAM pUrelAM prANIonA karuNa AkraMdane sAMbhaLI, e ja kSaNe dIkSA levAno makkama nirdhAra kya. e prasaMgane jaina kavioe saMskRta, prAkRta aprabhaMza, jUnI gujarAtI vagere aneka bhASAomAM vividha sAhityaprakAromAM, nemicaritranI aMdara Alekhyo che. nemikumAre potAnI vAgdattAne, prabuddha karI ane enI pAsethI AdhyAtmika paMthe paLavA mATe saMmati meLavI, te prasaMgane eka saMpUrNa saMskRta nATakanA phlevaramAM DhALIne, khAsa karIne emAM rAjImatInA pAtrane upasAvanAra yazazcandra pahelA kavi che. kavi potAnAM nATako viro prastAvanAmAM lakhe che ke A nATakomAM kAvyAmRta jhare che, jyAre te 'rAjImatIprabodha' nATaka vize jaNAve che ke, 'astyeva sahRdayahRdayakaSapaTTikAniyUMDhaprauDhavAgarthaMhATakaM rAjImatIprabandhaM nAma nATakaM kRtiH khalvasya yshshcndrsy|' temano A dAvo keTale aMze sAco che te sadAyoe ja nakkI karavAnuM che. vadhu vigata mATe juoH nItAnanA su. zAha (Ed.) (THAIYTETH1284 Introduction, p. 1-32, prakAzaka-zrutaprasAraka sabhA, amadAvAda, 1997.

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// jainapramANamImAMsAyAmupamAnapramANasya vibhAvanA // Dr. K. V. Mehta* jainAgamagrantheSu svatantratayA pramANavicAraNA naiva samupalabhyate / prajJApanAnandIsUtrAdigrantheSu jJAnapaJcakasya jainadarzanasammataH svatantra vicAraH pravartate / matizrutibhyAM jJAnadvayI, avadhimanaHparyAyakevalaiH jJAnatrayI ityanayA rItyA saGkalanena jJAnapaJcakasya svopajJo'vadAtazca siddhAnto jainadarzane, "umAsvAtestattvArthAdhigamasUtre jarIjAgartIti viditacaram / // dra. tattvArthA. 1.9 // tatra prathamA jJAnadvayI na kevalamAtmAnaM kintu indriyANyapekSate'taeva sA parokSajJAnatvenA'bhidhIyate / dvitIyA jJAnatrayItvAtmatattvamAtrasApekSeti kRtvA pratyakSatvenA'bhidhIyate / uparyuktA jainajJAnAdhigamasya dvidhA vyavasthA'pi svopajJatvenomAsvAtimanISAyAM vidyotate // bhagavatA pUjyapAdenomAsvAtisUrivareNyenaiva kadAcididaM prathamatayoddhoSitaM yajjainasammatAni yAni paJcajJAnAni vibhAnti tAnyeva pramANatvenA'pi svIkartavyAnIti / itthaM vaidikAdItaradarzane samupalabhyamAnaM pramANanirUpaNaM prati jainadarzane samupalabhyamAnaM jJAnapaJcakanirUpaNaM svasAGgatyaM samyak sAdhayatIti / evaM paJcasamyakjJAnasyaiva prAmANyatvAt teSAmeva pramANatvena svIkaraNasyAyaM jJAnasiddhAntaH svetaradarzanavailakSaNyena cainapramANamImAMsAyAM pariniSThAM gataH / itthaM "prabhA karaNaM pramANaM" pramIyate (prameyaH) ananeti pramANamitisAmAnyalakSaNalakSitena vaidikadarzanasthena pramANasiddhAntena saha tAdAtmyaM gato'yaM jainatairthikAnAM jJAnapaJcakAtmakaH siddhAnto bhagavatomAsvAtisUriNA pratyakSaparokSapramANAbhyAM dvidhA vibhajyate / itthaM pratyakSaparokSajJAnAbhyAM dvidhA vibhAgatAM gatasyAsya jainadarzanasya jJAnasiddhAntasya paramaM rahasyaM saMjJApayati kArikeyaM nyAyAvatAragraMnthe'vasthitA / yathA "na pratyakSamapi bhrAntaM pramANatvavinizcayAt / bhrAntaM pramANamityetad viruddhavacanaM yataH // 6 // anena zlokena jainapramANanaya nirUpaNasyopaniSadbhUtaM tattvaM samudghATyate yat jJAnasyaiva pramANatvAdajJAnasyA'rthAt viparyayajJAnasya bhrAntajJAnasya vA pramANatvamapi nAsti tasya jJAnadanyatvarUpabhAvapadArthatvAt / bhagavatobhAsvAtinA pramANadvaividhyasya kRtaH saGketo'pi pramANavidyAyAM jainatairthikaiH sarvathA svIkRta * Reader in Sanskrit, Uni. School of Languages, Gujarat University, Ahmedabad-9

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119 lol. XXIII, 2000 // jainapramANamImAMsAyAmupamAnapramANasya vibhAvanA // ti / yathA : pramANaM svaparAbhAsi jJAnaM bAdhavivarjitam / pratyakSaM ca parokSaM ca dvidhA meyavinizcayAt // (nyAyAvatAraH, siddhasenadivAkarapraNItaH - 1) haribhadrasUriNA'pi SaDdarzanasamuccaye pratyakSaparokSAbhyAM pramANasya dvidhA vibhAgaH kRtaH // yathA : "pratyakSaM ca parokSaM ca dve pramANe tathA mate anantadharmakaM vastu pramANaviSayastviha // (Sa.da.sa. : 4.55) 3) mAdhavAcAryeNa sarvadarzanasamahe'pyuktaM yat - syAdvAdasya pramANe dve pratyakSamupamApi ca / (mAdhavaH sarvadarzanasaMgrahaH, pR. 153) evaM jainadarzane pramANadvayasya siddhAntasArvabhaumatAM gataH / uparyukto dvisaMkhyAtmako jainapramANasiddhAntastu jenabhadrasUriNA kRtaM saMzodhanaM samprApya'ntatogattvA'dholikhitaprakAreNa sampUrNatAM gataH / samAviSTayoH parokSajJAne dvayormatizrutajJAnayormadhye vartamAnasyaikasya matijJAnasya sAMvyavahArika-pratyakSatvenA'pi vyavasthA kRtA vibhAti jainadarzane / dvitIyasya zrutajJAnasya zAbdajJAnatvenArthAt zabdapramANatvena saMkIrtanA kRtA parokSajJAnatvena, vibhAtyarhaddarzane / pAramArthike pratyakSe'vadhimanaHparyAyakevalajJAnAditritayaM samAviSTaM bhavati / punazca parokSajJAnasya paJcadhA kRtaM vibhAjanaM jainatairthikAnAM manISAyAM saMprakAzate / tadyathA, smRtipratyabhijJAnatarvAnumAnAgamajJAnapaJcakaiH paJcaprakArakaM parokSajJAnaM sambhavati / tatra pratyabhijJA'bhidhe parokSajJAnaprakArake vaidikadarzanAntargatasyopamAnapramANasyAntarbhAvaM vidadhAti, samAmanute ca jainadArzanikI pramANanirUpaNaparampareti dik / jainapramANamImAMsAparamparAyAmakalakAbhidhAcAryavareNyena parokSajJAne smRtyAdipUrvoktapaJcajJAnAtmakaparokSapramANasya siddhAntaH pratipAditaH / bhagavatomAsvAtisUriNA matijJAnasya paryAyatvena yAni padAnyudIritAni tAni na kevalAni paryAyAdIni kintu 'pratyarthaM zabdA bhidyanta' iti nyAyena bhinnAni padArthAnIti yAthAtathyenopapAdya parokSajJAnaM smRtyAdipaJcabhedaiH paJcadhA vyAkRtya smRtyAdipaJcapramANatvena smaamnaayte| uparyuktaM, sUriNA'kalaGkapAdAcAryaproktaM matisaMjJakajJAnapaJcakAtmakaM pramANapaJcakaM sarvathA svIkRtyaiva tasyA'nyatamabhedabhUte pratyabhijJAsaMjJake parokSajJAnAtmake parokSe pramANe 'upamAna' - pramANasya samAvezo'ntarbhAvo

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SAMBODHI 120 K. V. MEHTA vA samAmnAto bhagavatA vAdideva-sUriNA pUjyapAdena hemacandrasUriNA cetyatra jainapramANamImAMsAyAmupamAnapramANatvena svIkRtya tAdRzasyopamAna-pramANasya vibhAvanA tAvad vAdidevasUriproktA hemacandrAcAryasUriproktA'tyantena saMkSepeNAtraprastUyate // __ hemacandrAcAryastu,pramANamImAMsAyAm "athapramANamImAMsA" 1.1.1||itynensuutrennprmaannmiimaaNsaamaarbhte| svopajJavRttyAM hemacandrAcAryaHpramANasya sAmAnyalakSaNamAhetyuktvA, "samyagartha-nirNayaH prmaannm"||1.1.2||ityenen sUtreNapramANasya saamaanylkssnnmbhiddhaati| ___svopajJavRttyAM pramANasAmAnyalakSaNapravAcakasya vAkyasya padAnAM lakSaNaghaTakIbhUtAnAM padakRtyaM lakSyalakSaNAtmakaM pratipAdyalakSaNArthamupasthApayati / tadyathA :- "pramANamitilakSyanirdezaH / zeSa lakSaNam / prasiddhAnuvAdena hyaprasiddhasya vidhAnaM lakSaNArthaH" ayaM vRttisandarbhaH svayameva nigadavyAkhyanatvAt na tadiha prtnyte| ___ evaM lakSaNArthaM vyutpAdya jJAnAtmakaM pramANaM tasya vizeSalakSaNAtmanA vibhajate tatrabhavAn hemcndraacaaryH| "pratyakSaM prokssNc"|| 1.1.10||svopjnyvRttiruupe bhASye, indriyajamAnasAtmasaMvedanayogijJAnAnAM caturNAM pratyakSeNa pramAtmakena pramANena saMgrahaM karoti / smRtipratyabhijJAnohAnumAnAgamAnAM parokSeNa saMgrahamabhijAnIte / tadyathA "tatra yathA indriyajamAnasAtmasaMvedanayogijJAnAnAM pratyakSeNa saGagrahastathA smRtipratyabhijJAnohAnumAnAgamAnAM parokSeNa saGagrahaH" // 1.1. 10 upari. svo. vR.|| __ pramANanayatattvAloke vAdidevasUriNA'pi prAyaH, jJAnAtmakasya pratyakSaparokSAdibhedapratyabhijJAdiprabhedabhinnasya pramANasya hemacandrAcAryasadRzI pramANamImAMsA kRtA vidyotate, kevalaM pratyakSapramANamadhikRtya tatra hemacandrAt kiJcit pRthak paryAlocanA darIdRzyate / pramANasya tAdRzabhinnadarzanasaMvalitaM pratipAdanaM tAvat pramANanayatattvAlokasyAnena sUtrasandarbheNa, tasya ca ratnaprabhAcAryaviracitAyAM ratnAkarAvatArikAyAM TIkAyAM saMsthitena nigadavyAkhyAnasvarUpeNAdholikhitena vAkyasandarbheNa tAvat prastUyate / tadyathA . pramANanayatattvavyavasthApanArthamidamupakramyate // // pra.na.tattvAlokaH 1.1 // prakarSeNa saMzayAdyabhAvasvabhAvena mIyate paricchidyate vastu yena tat pramANam // (pra.na. tattvA. 1.1. upari ratnA. // ) "svaparavyavasAyijJAnaM pramANam" // pra.na.tattva. 1.2 // "svamAtmajJAnasya svarUpaM / svasmAdanya artha iti yAvat / tau vizeSaNa yathAvasthitasvarUpeNa avasyati nizcinotItyevaMzIlaM yat tat svarUpavyavasAyi // tadvibhedaM pratyakSaM parokSaJca // pra.na.ta. 2.1 / / ___ akSamindriyaM pratigata mindriyAdhInatayA yadutpadyate tatpratyakSamiti tatpuruSaH // (pra.na.ta. 1.2.1 upari, ratnakarAva. // ) "spaSTaM pratyakSam" // pra.na.ta. 2.2 / / prabalatarAjJAnAvaraNavIryAntarAyayoH kSepopazamAt kSepAd vA spaSTatAviziSTaM vaizadyAspadIbhUtaM yata tat pratyakSaM pratyeyam // ( // pra.na.ta. 2.2 upari, ratnAkarAvatArikA / )

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121 Vol. XXIII, 2000 // jainapramANamImAMsAyAmupamAnapramANasya vibhAvanA // // anumAnAdyAdhikyena vizeSaprakAzanaM spaSTatvam / // pra.na.ta. 2.3 // // tad dviprakAzakaM sAMvyavahArika pAramArthikaM ca // pra.na.ta. 2.4 / / ___saMvyavahAro bAdhArahitapravRttinivRttI prayojanamasyeti sAMvyavahArikam / bAhyendriyasAmagrIsApekSatvAdapAramArthikam / asmadAdipratyakSabhityarthaH / paramArthe bhavaM pAramArthika mukhyam / AtmasannidhimAtrApekSam / avdhyaadiprtykssmityrthH| tatrAdyaM dvividhamindriya nibandhanamanindriyanibandhanaM ca (pra.na.ta. 2.4) pratyakSAnantaraM parokSaM lakSayanti / (ratnAkarAvatAkA.pR. 1 // ) 'aspaSTaM parokSam' / / pra.na.ta. 3.1 // prAksUtritaspaSTatAbhAvabhrAjiSNu yat pramANaM tat parokSaM lakSitavyam / athaitat prakArataH prakaTayanti smaraNapratyabhijJAnatarvAnumAntagamabhedatastat paJcaprakAram / / (pra.na.ta. 3.2) smRtiM lakSayati sUtrakAraH / tatra saMskAraprabodhasaMbhUtamanubhUtArthaviSayaM tadityAkAraM vedanaM smaraNam // (pra.na.ta. 3.3) tatreti prAktanebhyaH saMskAraprabodhasaMbhUtatvAdinA guNena smaraNaM nirdhArayanti / saMskArasyAtmazaktivizeSasya prabodhAt phaladAnAbhimukhyalakSaNAtsaMbhUtamutpannamiti kAraNanirUpaNam / anubhUtaH pramANamAtreNa paricchinno'rthazcetanAcetanarUpo viSayo yasyeti viSayavyAvarNanam / tad' ityAkAraM tad ityullekhakt / 'tad' ityullekhavattA cAsya yogyatApekSayA''khyAyi / yAvatA 'smarasi caitra ! kazmIreSu vatsyAmastatra drAkSA bhokSyAmahe' ityAdi smaraNe tacchabdollekho nopalakSyate, kintvidaM smaraNaM "teSu kazmIreSu" iti tA drAkSA' iti / tacchabdollekhamahatyeva / na caivaM pratyabhijJAne'pi tatprasaGagaH / tasya "sa evAyam" ityullekhazekharatvAt / iti svarUpapratipAdanam // (pra.na.ta. bhA. 2.3.3 upari ratnAkarAvatArikA / ) ___ uparyuktena pramANatattvAlokasandarbheNa tasya ca ratnAkarAvatArikayA vRttyA nigadavyAkhyAnirUpeNa samupalabhyate yat tatzabdollekhavat pramANaM smRti : 'sa evAyamitizabdollekhavat pramANaM pratyabhijJAnapramANamiti / evaM jainapramANanirUpaNe smRtipratyabhijJAnapramANayoH pRthaviSayatA, tayordvayorapi pramANatvena kRtA prasthApanA cAvalokyate / vaidikadarzane smRteH pratyabhijJAyAzca pramANatvena kRtA pratipAdanA naiva smuplbhyte| tatra smRteranubhavAtmakAjjJAnAditarajJAnaprakAratvenaiva pratipAdanA kRtA darIdRzyate / pratyabhijJAnasyA'pi viziSTapratItinirUpAtmakajJAnasya prakAratvenopapAdanA kRteti spaSTatayA darIdRzyate / tattIrthakarabimbam // pra.na.ta. 3.4 / taditi yat prAk pratyakSIkRtatam, smRtaM, pratyabhijJAtaM, vitarkitam, anumitaM, zrutaM vA bhagavatastIrthakRto bimba pratikRtiH tasya parAbharzaH ityevaM prakAraM tacchabdaparAmRSTaM yadvijJAnaM tat sarvaM smaraNamityarthaH" // (ratnAkarAvatArikA pra.na.ta. 3.4 upari, pR. 3 // ) evaM smRteH pramANasya nidarzanaM prastUya, vAdidevasUriH sUtreNa ratnAkarAvatAraTIkAyAH praNetA ratnaprabhAcAryo vRttyA, ca pratyabhijJAlakSaNaM sUtrayati, vizadayati ca yathAsaMkhyamiti / pratyabhijJAnapramANanirUpaNAnantaraM

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SAMBODHI vaidikanyAyadarzanasya, pUrvamImAMsAdarzanasya, vedAntadarzanasyacopamAnapramANasya pratyabhijJAnarUpe parokSejJAnAtmake pramANe'ntarbhAvaM kurvanti sUtrakArA vRttikArAzca / evaM jainapramANamImAMsAyAmupamAnapramANasya svAtantryeNopapAdanAtmakaM, prasthApanAtkaM nirUpaNaM nAstItisarvathA''AkalanIyaM sudhIbhiriti dik / 122 K. V. MEHTA hemacandrAcAryeNa pramANamImAMsAyAM prathamA'dhyAye prastAvanAyAmeva pratijJAtaM svopajJavRttyAM, yat "evaM parokSasyopamAnasya pratyabhijJAne, arthApatteranumAne'ntarbhAvo'bhidhAsyate" // ( hemacandraH : pra.mI. 1.1. 12 upari, svopajJavRttiH) // upamAnapramANasya pratyabhijJAne'ntarbhAvanaprakriyAM vAdidevasUriproktAM ratnaprabhasUrivizadIkRtAM ca tAvat prathamaM prastUyate sUtrakAravRttikAravacanasandarbheNa / pratyabhijJAnalakSaNaM tAvat sUtrakAraH sU anubhavasmRtihetukaM tiryagUrdhvatAsAmAnyAdigocaraM saGkalanAtmakaM jJAnaM pratyabhijJAnam // pra.na.ta. 3.5 // uparyuktaM pratyabhijJAnalakSaNaM sUtrakAraproktaM ratnaprabhAcAryaH svasya ratnAkarAvatArikA'bhidhAyAM TIkAyAmadholikhitarItyA virAdIkaroti / yathA anubhavazca pramANArpitaH pratItiH smRtizcAnantaroktaiva, te heturyasyeti kAraNopadezaH / tiryaksAmAnyaM ca gavAdiSu gotvAdi svarUpasadRzapariNAmAtmakam / UrdhvatAsAmAnyaM ca parAparavivarta vyApimRtsnAdi dravyaM etadubhayamAdiryasya visadRzapariNAmAderdharmastomasya sa tiryagUrdhvatAsAmAnyAdirgocaro yasyeti viSayAkhyAnam / saGkalanaM vivakSitadharmayuktatvena vastunaH pratyavamarzanamAtmA svabhAvo yasyeti svarUpanirUpaNam // (pra.na.ta. 3.5 upari ratnAkarAva ) // - evamatra sUtrakAraproktaM pratyabhijJAnasaMjJakaM pramANaM ladhvITIkAyAM ratnaprabhAcAryeNa tridhA vibhajya vizadIkRtaM vibhAti / tatra pratyabhijJAnasya kAraNaM, anubhavaH smRtizcetyuktam / gopiNDAdiSu gotvarUpaM tiryaksAmAnyaM, ghaTAdidravyANAM kapAlakapAlikAdipUrvAparaparyAyeSu vyAptaM mRdAdidravyarUpamUrdhvatAsAmAnyaM cAtra pratyabhijJAnasya viSayatvarUpeNa vyAkhyAtam / pratyabhijJAnasya svarUpamatra saGkalanatvenaktimiti / vivakSitadharmANAM pUrvAparatvena dravyeSu ekatra mIlanaM saMkalanatvenAtrA'bhidhIyate / - sa pratyabhijJAnasyodAharaNAni prastauti sUtrakAraH / yathA " tajjAtIya evAyaM gopiNDa; gosadRzo gavayaH, evA'yaM jinadatta ityAdi // pra.na.ta. 3.6 // uparyukteSu pratyabhijJAnasyodAharaNe prathamodAharaNaM tiryaksAmAnyasyodAharaNAmitivRttikAro nirdizati / dvitIyamapi tiryaksAmAnyasyaiva nidarzanaM vartate, kintu tat "gosadRzo gavayaH" ityodAharaNaM naiyAyika - kadAgrahanigrahArthamuktamitivRttikArAH kathayanti / " sa evAyaM jinadattaH" ityudAharaNaM vaidikadarzanAntargate nyAyAdidarzane nirUpitasya pratyabhijJAnArUpasya jJAnasyodAharaNasadRzaM vartate / tadyathA :- " sa evA'yaM devadata" iti / vaidikadarzanAntargate nyAyadarzane idaM prathamatayopamAnapramANasya nirUpaNA, pRthak pramANatvena samupalabhyate / tadupamAnapramANasya svatantravibhAvanAmapalApya tamupamAnapramANasya pratyabhijJAnapramANe'ntarbhAvaMkartuM kAmayamAno

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Vol. XXIII, 2000 // jainapramANamImAMsAyAmupamAnapramANasya vibhAvanA // 123 vRttikAro nibrUte yad "atra tajjAtIya evAyaM gopiNDa ityasmin tiryaksAmanyodAharaNe darzite'pi gosadRzo gavaya iti yat tatraivAdoharaNAntaraM tad naiyAyikakadAgrahanigrahArtham / tasya khalu 'gosadRzo gavaya' iti upamAnamityabhimAnaH / sa cAyuktAbhidhAnaH / govisadRzo mahiSa ityasya pramANAntarApatteH / atha gavaye godRza gavaya iti vijJAnaM pratyakSakalamapi saMjJAsaMjJisambandhapratipattirUpe phale pramANAntarA'prasAdhye sAdhakatamatvAdupamAnatAM pratipadyate / tarhi govisadRze mahiSe mahiSopalakSaNaM pratyakSaphalamapi tatraiva tathAvidhe phale sAdhakatamatvAt pramANAntaramastu / na caitadupamAne'ntarbhAvayituM zakyamupamAnasya sAdRzyaviSayatayA vyavasthAnAt, prastutasya tu vaisAdRzyavyavasAyAtmakatvAt / na ca vaisAdRzyAvasAyasya saMjJAsaMjJisambandhapratipAttisAdhakatamattvaM prasiddham / yataH samahiSamAhepImaNDale kvApi vipinapradeze'ti-cchAyAyAM romanthAyamAne nArikeradvIpavAsI kazcit kenacit preSitaH tadvipinapratiSThagoSThAn mahiSamAnaya iti, sa ca tajjJaM tameva pRSTavAn kidRG mahiSa iti / tena ca govisadRzo mahiSa ityukte tad vipinagoSThaM prApta AptAtidezavAkyArthasmaraNasahakAri yameva gobhyo visadRzaM pazuM pazyati tameva mahiSazabdavAcyatayA pratipadyata iti kaH prativizeSo dvayorapi saGaketapratipattau ? taduktam, "upamAnaM prasiddhArthasAdharmyAt sAdhyasAdhanam / tadvaidharmyAt pramANaM kiM syAt saMjJipratipAdanamiti // ladhvI. 1.13 // ) ." yadA vA yAdRg gau tAdRg gavaya iti vAkyAhitasaMskAraH pratipattA turaGgaM govilakSaNamIkSamANo gavayasaMjJAsambandhapratiSedhaM vidhatte nA'yaM gavayavAgvAcyaH piNDa iti, tadA gavayasaMjJAsambandhapratiSedhakalaM kimetat pramANaM syAt ? tad evaMvidhasaMvedanAnAM saMkalanAtmakatayA pratyabhijJAnataivopapadyate, anyathA tu pramANatA prIyeta / yadaiva hi yAdRg gaustAdRg gavaya iti tena zuzruve tadaivasAmAnyazcetasi skurati piNDe sambandha pratipattirabhUt / yathA pRthubughnodarAkAraM vRttakaNThaM bhAvaM kumbhaM vibhAvayeH ityAdi AkaraNAt kumbhe tataH kAntAravihAriNo'sya gavayasAkSAtkAre prAktana sAmAnyAkAra sambandhasmaraNe ca sa eSa gavayazabda vAcya iti saGkalanAjJAnarUpaM pratyabhijJAnaM unmajjati / evaM gavi sadRzo mahiSa ityAdyapi tathAropatvAt pratyabhijJAnameveti sa " sa evAyaM jinadattaH" iti tUrdhvatAsAmAnyodAharaNam / Adi zabdAt " sa evAyaM vahniranumIyate mayA, ' sa evAnenApyarthaH kathyate / ityAdi smaraNasacivAnumAnA''gamAdijanyam / tasmAd dIrghaM, hrasvam, aNu mahad nedIyo' davIyovedam, dUrAdayaM tigmastanUnapAt, surabhIdaM candanamityAdi ca saGkalanamAtrodAharaNaM " mantavyam" / (ratnAkarAvatArikA 3.6. upari ) mImAMsako'pi 'anena sadRzaM gauH' ityanadhigataM gavi pramANamAcakSANo sAdRzyamavasyadupamAnaM sa "anena mahiSeNa visadRzaH gauH" ityanadhigatamahiSavaisadRzyavyavasAyakasya pramANAntaratAprasaGgena / vaisAdRzyamityabhAvapramANaparicchedyamevaitaditi cet; vaisAdRzyamAvaH sAdRzyamitIdamapi tatparicchedyameva kiM na syAt ? yadi vaisAdRzyAbhAvaH sAdRzyaM syAt, "sa gauH sadRzo gavayena" iti vidhimukhena nAllikhediti cet, taditaratrApi tulyam" // ( ratnAkarAvatArikA - 3.6. upari ) evaM naiyAyikasammatamupamAnapramANaM, mImAMsakasammatamupamAnapramANaM ca na svatantratayA pramANatvena sthAtuM

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K. V. MEHTA 124 SAMBODHI zakya pramANavyavahAra iti kRtvA dvayostayordAzanikayorupamAnapramANasyoparipratipAditena nayena pratyabhijJAnarUpe jJAnAtmake pramANe'rntabhAvayanti sUtrakArAnumoditA noditA ca vRttikArA ratnAkarAvatArikAkArAH / atraivaM vicAryate yat naiyAyikAnAmupamAnapramANaM pratyabhijJAnA'bhidhe jainapramANe'ntabhAvayituM zakyate na vA / tadvicAraNAsaukaryAya tAvadupamAnapramANalakSaNaM naiyAyika sammataM samudhriyate / pratyakSAnumAnopamAnazabdAH pramANAni // nyA. sU. 1.1.3 // ityatra naiyAyiksammataM pramANavibhAgaM caturdhAnirdizya samuddezakrameNopamAnasya lakSaNaM vidadhAtyadholikhitarItyA / " prasiddhasAdharmyAtsAdhyasAdhanamupamAnam" / // nyA. sU. 1.1.6 // tasyaiva sUtrAtmakasyopamAnapramANasya marmasphoTakamadholikhitaM bhASyaM viracayati vAtsyAyanAcAryaH / tadyathA / prajJAtena sAmAnyatAt prajJApanIyasya prajJApanamupamAnamiti / yathA gauriva gavaya iti / kiM punaratropamAnena kriyate ? yadA khalvayaM gavAM samAnadharmaM pratipadyata tadA pratyakSastadarthaM pratipadyata iti ? samAkhyAsambandha- pratipattirupamAnArthamityAha / yathA gauriva gavaya ityupamAne prayukte gavA samAnadharmamarthamindriyArthasannikarSAdupala-bhamAno'sya gavayazabdaH saJjJatisaJjJAsaMJjJisambandhaM pratipadyata iti / yathAmudgastathA mudraparNI, yathA mASastathA mASaparNItyupamAne prayukte upamAnAt saJjJAsaJjJisambandhaM pratipadyamAnastAmauSadhIM bhaiSajyAyAharati / evamanyopamAnasya loke viSayo bubhutsitavya iti // (nyA.sU. 1.1.6 upari. vyA. bhA. 1) atra vAtsyAnamuninA " upamAnAni sAmanyavacanaiH ' // 2.1. 55 pA. s. // iti prANinisUtrasvArasyamadhikRtya, "upamitaM vyAghrAdibhiH sAmAnyAprayoge" (prA. sU. 2.1.56) iti pANinisUtraM cetyadhikRtyopamAnapramANasya vimarzaH kRteti saMlakSyate / 'ghana iva zyAmaH ' ghanazyAmaH iha pUrvapadaM tatsadRze lAkSaNikamiti sUcayituM laukakavigrahe iva zabdaH prayujyate / evaM sAdRzyasambandhasya kalpanaM pANinisUtrataH parigRhya sUtrakAraH gautamo muniH vAtsyAyano munizca lokaviditaM vyavahAraM prAdhAnyena lakSyIkRtyopamAna pramANasya lakSaNaM vidadhAti vizadayati ca / - punazca " anubhUtaviSayAsaMpramoSaH smRtiH " ( yo. s. 1. 11) iti yogasUtrasthAsya smRtivRtteratropamAnajJAnasyotpattikAraNatvamapyatrAsti / nyAyadarzanaproktaM tAdRzamupamAnapramANaM khalu yAthAtathyena pratyabhijJAnAtmake pratItyAtmake jJAnaprakAre'ntarbhAvayituM na zakyate, 'tattedantAvagAhinI pratItiH pratyabhijJA' iti lakSaNalakSitasya pratyabhijJAnAtmakasya pramANatvenA'GgIkArAt / tasmin sNjnyaasnyjnyismbndhjnyaansyaanullekhntvaacc| " autpattikastu zabdasyArthena sambandha" iti jaiminisUtra bhASye zabaramuninopavarSAcAryasyopamAnapramANasya vibhAvanAM samudhriyate / tadyathA / " upamAnaM sAdRzyaM, asannikRSTe'rthe buddhimutpAdayati gavayadarzanagosmaraNasya" / uparyuktazabarA cAryoddhRtamupavarSAcAryavacanaM paryAlocya kumArilabhaTTe zlokavArtike, " na cAsya pratyabhijJAnaM punarutpadyate vane zaktyoratIndriyatvena smRteriva hi seSyate " // ( zlo. vA. upamAnaparicchede - 18 // ) iti vadatA vAcyavAcakabhAvarUpAtmakayoH zaktidvayoratIndriyatvAt pratyabhijJAne -

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Vol. XXIII, 2000 // jainapramANamImAMsAyAmupamAnapramANasya vibhAvanA // 125 upamAnapramANasyantarbhAvaM kartuM naiva yujyata iti sudRDhaM pratipAditamiti / vedAntaparibhASAyA upamAnapariccheda vedAntadarzanasammataM "tatra sAdRzyapramAkaraNaM upamAnamiti yadupamAnapramANasya lakSaNamuktaM tat sarvathA nyAyadarzanopamAnalakSaNasadRzamitIti kRtvA nyAyadarzanena sahoktena nayenaiva tasyA'pi pratyabhijJAne nAntarbhAvaM kartuM pAryate yujyate cetyalaM vistareNa // evamasya zodhapatrasya phalitArtharUpAmekAM prasthApanAM kRtvA, dvitIyeyaM prastUyate / (2) pratyabhijJA mAnasIpratIti iti jayantabhaTTena nyAyamaJjayA~ pratipAditamiti / yathAH - "evaM pUrvajJAnavizeSitasya stambhAdevizeSaNamati tIkSNaviSaya iti mAnasI pratyabhizA (nyAyamaJjarI - pR. 461) jayantabhaTTasyoparyuktena samuddharaNaparAmarzaNa samupalabhyate yat vaidikadarzane tAvat pratyakSarUpaikajJAnAtmakatA pratyabhijJAnAtmakasya jJAnasya, na tu bauddhadarzanasammatA jJAnadvayAtmakatA pratyabhijJAnasya vaidikadarzane svIkRteti / bauddhadarzane pratyabhijJAnAtmakaM naikaM jJAnaM kintu, smaraNasya pratyakSasya ca yAthAtathyena samuccitA jJAnadvayI eva pratyabhijJAna zabdenA'bhidhIyate / bauddhadarzanasya pratyabhijJAnasya tadeva svArasyaM jayantabhaTTAcAryo'dholikhite svavacane prastauti / yathA - "tasmAd dve ete jJAne, sa iti smaraNaM ayam ityanubhavaH" // (nyAyabhaMjarI. pR. 449 // ) evaM pratyabhijJAnamadhikRtya bhAratIyadarzane trayaH pakSAH smbhvnti| (1) ekaH pakSo bauddhAnAM pakSatvenA'bhidhIyate / asyAM bauddhaparamparAyAM pratyabhijJAnaM na pramANatvena svIkRtaM, tasya bauddhadarzanasya kSaNikavAditA pratyabhijJAnAtmakaM jJAnamapi kSaNabhaGgurayatIti dik / // (draSTavyaM-pramANavA. 3. 501-2 // ) asminneva bauddhadarzane pratyabhijJAnAtmakaM jJAnaM pratyakSasmaraNAtmakAbhyAM dvidhAbhinnAbhyAM jJAnAbhyAM vibhAvitaM vikalpitaM ca vartate / "so'yaM devadattaH" ityatra 'sa' ityAtmakoM'zaH atItakAlatvena parokSatvAt smaraNajJAnagrAhyaH / idamaMzastu' pratyakSajJAnagrAhyetikRtvA smaraNapratyakSayormadhye'nyatamasyaikasya jJAnasya sarvAtmanA'viSayatvAttasya pratyabhijJAjJAnasya smaraNapratyakSobhayajJAnAtmakatvaM sambhavatItivainAzikAnAmidaM matam // "tattadantAvagAhinIpratItiH pratyabhijJeti" pratyabhijJAyAstAdRzaM lakSaNaM bauddhadarzanasya pratyabhijJAte eva nidarzaneSu saGgamayituM paaryte| (2) dvitIyaH pakSo vaidikadarzanapakSatvenAGgIkriyate / asmin pakSe vAcaspatimizrajayantabhaTTAdayo mUrdhAbhiSiktA dArzanikAH pratyabhijJAnAtmakaM jJAnaM 'pratyakSarUpamekajJAnAtmakameveti svIkurvanti / __(3) tRtIyaH pakSastu jainadarzanatvenopasthApayituM pAryate / jainamatenA'smin zodhapatre saprastareNa mahatAsandarbheNa ca pratyabhijJAnAtmakasya jJAnasya kAraNaM, tasya viSayaM tasya svarUpaJceti tridhA nirUpaNena tatsvArasyarUpeNa phalati yat jainaparamparA'smin jJAne vividhAnAM jJAnAnAM saGkalanAM kartuM vAJchati /

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126 K. V. MEHTA SAMBODHI vAdidevasUrivat hemacandrAcAryo'pi pratyabhijJAnAtmakasya jJAnasya saGkalanAtmakatvenaiva prAdhAnyena nirUpaNAM karoti // yathA - (1) avizadaM parokSam / / pra.mI. 1.2.1 // (2) smRtiprtybhijnyaanohaanumaanaagmstdvidhyH|| pra.mI. 1.2.2 // (3) vAsanodvodhahetukA tadityAkArA smRtiH // pra.mI. 1.2.3 // (4) darzanasmaraNasambhavaM tadevedaM tatsadRzaM tadvilakSaNaM tatpratiyogItyAdisaGkalanaM pratyabhijJAnamiti / / 1.2.4 // (A) atra hemacandrAcAryena 'tatsadRzaM' ityAMzenopamAnapramANasya pratyabhijJAyAmantarbhAvaH kriyate // "tatsadRzaH gosadRzo gavayaH" // (svoparA.TI. // ) iti tatsadRza ityasya pradattenodAharaNena lAbho bhavati // (B) "tadevedaM sAmAnyanirdezena napuMsakatvam / sa evAyaM ghaTaH saiveyaM paTI, tadevedaM kuNDamiti" || (svopraa.ttii||) ityanena vacanena bauddhavaidikadarzanasammataM pratyabhijJAnasya svarUpaM svAbhimate pratyabhijJAnarUpe jJAne saGkalayati / tadvilakSaNaM' tatpratiyogItyAdinA lakSaNaghaTakIbhUtenAMzena pratyabhijJAnAtmakasya jJAnasya kSetravistAraM prasAdhayati / kRtena tena kSetravistAreNAnyadarzanaparamparAyAmavasthitAnAmitareSAM pramANabhUtAnAM padArthAnAM saphalanAM, prastuta evaM pratyabhijJAne jJAne yAthAtathyena jainadArzanikaiH kartuM pAryata iti manasi nidhAyeti sarvathA''kalanIyamiti dik / evaM dvitIyAM phalitArtharUpAM prasthApanAM vidhAya tRtIyA tAvat prastUyate / (C) vAdidevasUrivat hemacandrAcAryaH pratyabhijJAnAtmakasya jJAnasya lakSaNe tiryaksAmAnyaM, UrdhvatAsAmAnyamityuktvA sAmAnyaM na dvidhA vibhajati / hemacandrAcAryastu pratyabhijJAnalakSaNe sAmAnyasyollekhamapalApya vA vihAya tatsthAne 'tatsadRzaM'mityanena zabdena sAdRzyasyollekhaM karoti / ___ vAdidevasUriNatiryaksAmAnyamUrdhvasAmAnyeti sAmAnyasya dvidhAvibhAgastu svaprokte pratyabhijJAnalakSaNe kaSTakalpanAtmakaM, nairarthakyAtmakaJceti dauSavyamavatArayatIti tatra tat na prayoktavyamiti mayA saprazrayaM nivedyate / punazca tiryaksAmanyasya nidarzane tajjAtIya evAyaM gopiNDa ityetasmin tathA ca "gosadRzo gavaya" iti udAharaNe "UrdhvatAsAmAnyasyAtivyAptiM nivArayitumazakyA / evaM UrdhvatAsAmAnyaspodAharaNabhUte, "sa evAyaM jinadatta" ityetasminnapi tiryaksAmAnyasyAtivyAptiM nivArayituM na pAryata iti kRtvA'tra viramyata anena zodhaprabandhena // iti zam // sndrbhgrnthsuucii|| (nyAyAvatAraH) (1) NYAYAVATARA : SIDDHASENA DIVAKARA; Abhay Kumar Burman Sanskrit Book Depot, First Edition, 1981 (With NYAYAVATARA VIVRITI) (2) SaDdarzanasamuccayaH haribhadrasUriH Eastern Book Linkers; Second Edition, 1986

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(6) Vol. XXIII, 2000 // jainapramANamImAMsAyAmupamAnapramANasya vibhAvanA // 127 (3) sarvadarzanasaMgrahaH, : mAdhavAcAryaH / hindIbhASyopetaH umAzaGkarazarmA "RSiH" / caukhambA vidyAbhavana, vArANasI tRtIyaM saMskaraNaM, 1984 (4) INDIAN PHOLOSOPHY; Volume 1 and 2 Dr. Radha Krishnan : hindI ___anuvAdaH nandakizora gobhilaH : rAjapAla enDa sansa, dillI, 1973 (5) pramANanayatattvAlokaH : vAdizrIdevasUrisUtritaH ratnAkarAvatArikA : ratnaprabhAcAryaviracitA laghvI TIkAsahitaH : zrIrAjazekharasUrikRtapaJjikApaNDitajJAnakRtaTippaNakAbhyAM samanvitA / paNDita dalasukhamAlavaNiyA sampAdito muni zrImalapavijayakRtagurjarAnuvAdasahitoH / lAlabhAI dalapatabhAI bhAratIya vidyAmaMdira ahamadAvAda : bhAga - 1 : dvitIyaM saMskaraNam, 1993 bhAga - 2 : prathama saMskaraNam, 1968 bhAga - 3 : prathama saMskaraNam, 1969. pramANamImAMsA : hemacandrAcAryaviracitA sopajJavRttisahitA : dalasukhamAlayaNiyAsampAditA sarasvatI pustaka bhaNDAra, ahamadAbAda, dvitIyaM saMskaraNam, 1989 (7) nyAyadarzanam gautamamunipraNItam : vAtsyAnabhASyasahitam / caukhambA saMskRta sIrija oNphisa, vArANasI, dvitIyaM saMskaraNa, 1970. (8) pAtaJjalayogadarzanam : tattvavaizAradIyogavArtikavibhUSitavyAsabhASyasametam : bhAratIyavidyAprakAzana dillI (bhArata) vArANasI prathama saMskaraNam, 1992 (9) zrImatsAvaNA mAdhvAcAryapraNIta : sarvadarzanasaMgrahaH / darzanAGkuravyAkhyAsahitaH : prAcyavidyAsaMzodhana maMdira, puNya pattanam, dvitIyA AvRttiH, 1951 (10) nyAyakozaH : bhImAcAryaviracitaH The Bhandarkar Oriental Research Institute, Poona, 1978 (11) sAMkhyakArikA IzvarakRSNaviracitA pANDuraMga jAvajI nirNayasAgara mudraNAlayaH muMbaI, prathamAvRttiH, 1940 (12) vedAntaparibhASA zrIdharmarAjAdhvarindraviracitA / caukhambA vidyAbhavana, vArANasI tRtIya saMskaraNam, 1983. (13) kezavamizrapraNItA tarkabhASA caukhambA saMskRta sIrIja oNphisa, vArANasI dvitIyaM saMskaraNam, 1963 (14) zrI jaiminipraNItaM mImAMsAdarzanam zabarabhASyasahitam / AnandAzrama mudraNAlayaH / 1929 (15) zlokavArtikam: : kumArilabhaTTaviracitam, tArA pablikezana, First Edition, vArANasI, 1978.

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REVIEW Jaini, Padmanabh S.: Collected Papers on Jaina Studies, Motilal Banarasidas Publishers Pvt. Ltd., Delhi, 2000, PP. xvi+428, Rs. 395/ In America there are only two names prominent in Jaina studies, viz., Maurice Bloomfield and the Late Professor W. Norman Brown. By the beginning of World War II, Western Jaina stdies were at a standstill. On the Continent and in the English-speaking world, Jainism attracted little sustained study. While Alsdorf, Frauwallner and Renou devoted sections of major works on Indian religions to Jainism, historians and sociologists, like Max Weber, Vincent Smith, B. Lewis, Heinrich Zimmer and Basdhamcontinued to devote some attention to Jainism. The history of Western Jaina studies reflects the influence of scholars who looked to Jainsm for that which was other than Jainism itself, i.e. for Buddhism, Ajivikism, historical facts, art, lingustics, etc. Pertinent questions essential to an understanding of Jainism have been ignored, questions such as the presence of fatalism and the absence of of Gandhi. Thus, in conclusion, there would seem be considerable justification for the Jaina conention that they have never received the serious attention of the Western scholar to bhakti, yoga or tantric movements in Jainism. No attention has been paid to the comparative sociology of Jainsa and Hindus. The influence of Jainas on the general Indian political history has been ignored, as has been the Jaina claim to a share in the philosophy. From this brief specimen of Jaini's outlook, one can visualize his valuable contribution in the papers of the Sections III-VI. The research papers of Professor Padmanabh Shrivarma Jaini on Jain Studies were scattered in many learned publications. They are brought together here for the first time. They cover a wide range of topics including the Jaina view of the nature of reality, the doctrine of karma, the problem of rebirth, the idea of omniscience, the aptitude for salvation, and the assimilation of Hindu myths and rituals. Throughout his long academic career spanning some forty years since his appointment as Lecturer in the L.D. Institute of Indolgy, Ahmedabad, in 1951, upto his current position as Professor of Buddhist studies at the University of California at Berkeley, Jaini has focussed his research on the religious, philosophical and literary achievements of the Buddhists and the Jains. In his insipring and provocative works Jaini has employed various styles of

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129 Vol. XXIII, 2000 REVIEW as investigation. Sometimes he has approached Buddhism and Jainism independent phenomena or with reference to their engagement with the encircling Hindu world. Most often, however, Jaini has studied the interaction of these two religions, with evidence from one tradition being deployed to throw light on the other. Jaini has written a voluminour introduction to his doctoral dissertation comprising his edition of the Abhidharma-dipa, the only Vaibhasika work directed agaist the great Vasubandhu's Sautrantika-leaning Abhidharma-kosa and Bhasya. In the specifically Buddhist area, Jaini's earliest articles emerged from this introduction as original components of it. They display at the outset two of the main virtues, viz., close familiarity with the primary sources with their careful documention, and clarity, which have consistently characterised Jaini's work. Further, Jaini's contribution in the area of Theravada Buddhism as a tranr national phenomena will prove an important point of reference in the shiftin philological and ethnographic emphasis away from the canonical Pali literature < Sri Lanka. Jain studies had never been far from Jaini's thoughts even at the beginning of his career. Thus, he prevailed upon the leaders of the Mahavira Jaina Vidyalaya, Bombay to produce editions of the Svetambra Jaina scriptures in the Jain Agama Series on the critical model employed by the Pali Text Society. Then, in order to give a high profile within the undergraduate teaching of Indian religions, and specifically to be more fully integrated into the South Asian Studies programme at Berkeley, he produced a book, viz., The Jaina Path of Purification, which inestimably valuable in attained the authority of virtual primary source promoting and providing an entry into the subject in the English-speaking world in the recent years. Professor Paul Dundas has contributed a beautiful Foreword (pp.v-xi) in which while seeking to introducing his Collected Papers on Jaina Studies, that represents a fascinating scholarly journey, he has delineated for the interested academic and lay world some account of Jaini's intellectual background as it is felt to be of some value. After briefly outlining the biographical account right from the birth, early education and grooming under veterans of Buddhism and Jainism during the career of Jaini as a student, a teacher and a research scholar, Dundas has sought to define the structuring feature of his writings, with the remarks that all his energies throughout his career have been devoted to the elucidation of the manifold facets of what Indian scholars call sramana-samskrti,

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130 DR. N. M. KANSARA SAMBODHI "the culture of the strivers", that is to say, the religious, philosophical and literary achievements of the Buddhists and the Jains. Jaini's intellectual control over this area has meant that he has been able to adopt various styles of investigation. The fruitfulness of this style may be exemplified in brief. Thus, it is difficult to read far in Jain literature without encountering the terms bhavya and a-bhavya, which designate respectively those innately capable of advancing along the path of spiritual release and those innately destined to make no progress at all in this respect. Since this dichtomy implies acceptance of something akin to predestination, it is highly problematic for a religion which argues for the supposedly essentil equality of souls and their common ability to transform their status through effort, and Jaini seems to have been the first to draw attention to this. In his paper "Bhavyatva and A-bhavyatva: A Jaina Doctrine of Predestination', Jaini has explained these two categories by reference to the Buddhist Vasubandhu's Abhidharma-kosa-bhasya and the reconstructed teachings of the Ajivaka leader Mankhali Gosala. This is a masterly demonstration of the sectarian modifications on the old sramana doctrine of predestination. N.M.K. Jain Sagarmal and Pandey Shriprakash : Multi-dimensional Application of Anekantavada, Parsvanatha Vidyapitha, Varanasi and Navin Institute of Selfdevelopment, Ahmedabad, 1999, pp. i-xlviii + 485, Rs.500/-. This book is a compilation of the papers presented at the National Seminar on Anekantavada, organized by Navin Institute of Self-development, Ahmedabad, in 1993. It also contains some of the selected essays on Anekantavada out of different essays received for the Essay Competition on Anekantavada organized by the same institution. These have been published by Parsvanatha Vidyapitha, Varanasi. In his Foreword, Dr. Bhagchandra Jaina Bhaskar, the Professor and Director of the Parsvanatha Vidyapitha, Varanasi, has welcomed this book as an addition to the study of Jaina philosophy, since it deals with the utility of Anekantavada in the field of religion, philosophy, jurisprudence, personal management, environment, phenomenology, science, modern psychology, strategy for conflict resolution, mental peace, etc. Its both the sections in English and Hindi cover almost all the prominent issues connected with the theory of relativity. All the papers included in the book are valuable for understanding the Indian philosophical views and establishment of world peace.

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Vol. XXIII, 2000 REVIEW 131 Dr. Sagarmal Jain has contributed an elaborate Introductory Bhumika, ring forty-eight pages, in Hindi, entitled "Anekantavada: Siddhanta Aura Vyavahara" in two sections. The sub-titles in Section I are: "Anekanta Eka Vvavaharika Paddhati, Anekantavada Ke Vikasa ka Itihasa, Anekanta, Kyom, Vastutattva Ki Anantadharmatmakata, Vastutattva Ki Anaikamtikata, Manaviya Jnana Prapti Ke Sadhanom Ka Svarupa, Manaviya Jnana Ki Simitata Evam Sapeksata, Kya Sarvanna Ka Jana Nirapeksa Hota Hai?, Bhasa Ki Abhivvaktisamarthya Ki Simitata Aura Sapeksata, Syadvada Aura Anekanta, Vibhajyavada Aura Syadvada, Sunyavada Aura Syadvada, Anya darsanika paramparaen Aura Anekamtavada, Jaina Parampara Mem Anekantavada ka Vikasa, Anekantavada ka Saiddhantika Paksa - Syadvada - Syadvada ka Artha-vislesana, Syadvada Ke Adhara, Anekantavada ka Bhasika Paksa, Cihna - Artha, Bhangom Ke Agamika Rupa - Bhangom Ke Samketika Rupa - Thosa Udaharana, Saptabhmgi Aura Trimulyatmaka Tarkasastra. The sub-titles in the Section II are: Anekantavada ka Vyavaharika Paksa Darsanika Vicarom Ke Samanvaya ka Adhara Anekantavada, Anekanta Dharmika Sahisnuta Ke Ksetra Mem, Rajanaitika Ksetra Mem Anekantavada Ke Siddhanta Ka Upayoga, Manovijnana Aura Anekantavada, Prabhandhasastra Aura Anekamtavada, Samajasastra Aura Anekamtavada, Parivarika Jivana Mem Syadvada Drsti Ka Upayoga, Arthasastra Aura Anekamtavada, and Anekanta Ko Jine KT Avasyakata. Section I of the book contains its first introductory part, entitled 'Multidimensional Reflections on Anekantavada, contributed by Shri Navin Shah, The Managing Trusteel Director of the Navin Institute of Self-development, Ahmedabad, covering the first forty-seven pages. He has discussed the topics, such as the scientific model, dimensional view-points, reality interpretation and expresion of realistic perception, words or language, inquiries in reality about words and percepion, analytical methodology of knowing the reality, limitations of perception, variety of validation irrational appraoch, irrational fantacy variety of valid interpretation, relativity, synthesis and harmony insight, base of an ideal method, decoding terminology with illustrations opposite but complimentary view-points, application of multi-dimensional discipline, multiple facets of Anekantavada in relation to democracy, leadership, management, tranquility, counselling, journalism, jurisprudence, creativity/ brain storming, empathy, social adjustment, art of discrimination of righteousness and unrighteousness, dissection model, exception model, alternative model, Anekantavada model, contemplation model, parliamentary and democratic model, judicial model, rational thinking, conclusion and philosophical widom.

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132 DR. N. M. KANSARA SAMBODHI Section II contains nineteen English articles by scholars like Bhagchandra Jain Bhaskar. Hemachandra Jain, Ramjee Singh, Ramesh Betai, Utpala Modi, V.M. Doshi, M.B. Shah, T.U.Mehta, Hasmukh Savlani, Rajmal Jain, J.J.Shukla, Rajesh Kumar, I.C. Jain, H. C. Jain 'Hema',Nilesh N. Dalal, achnita Yajnika, S.L.Pandey, and S.J.Shekha. They have dealt with a variety of topics such as treatment of nature of reality, Jaina relativism, Anekantavada, multi-dimensionality of human personality, application of Anekantavada in various disciplines, application of Anekantavada in conflict resolution, in jurisprudence, in judicial process, in personal managhement, in environment, in religion and science, in management techniques, its relevance for modern psychology, in Indian philosophical schools, a strategy for conflict resolution and integral cosmic development. Section III contains sixteen articles in Hindi by scholars like Udaychand Jain, Pratibha Jain, Pritam Sighavi, Suresh Jhaveri, Ajit Chube, Ramakanta Jain, V.R.Yadav, Narendra Kumar Jain, Nagraj Puvani, Rameshchandra Jain, Saroj K. Vora, Samani Kusumprajna, Kastur Chand Kasliwal, Samani Mangalaprajna, Parasmal Agrawal and Ishwarchandra Jain. They have discussed topics pertaining to Anekantavada, such as its nature and analysis, its utility, its basis, its psychological aspect, its use in practical life, multi-valued logic, national outlook, its relevance, its philosophical analysis, in leadership, its importance, in social stability, in modern physical sciences, etc. In the Appendix, along with the list of the contributors to this book, an announcement for developing the course material for Seminar on 'Specific Application of Anekantavada', has been made with a list of twenty-four suggested topics. N.M.K. Yamazaki Moriichi and Ousaka Yumi : Theragatha Pada Index and Reverse Pada Index, Philologica Asiatica Monograph Series 12, The Chuo Academic Research Institute, Tokyo, 1997 pp. i-ii + 224, Price not mentioned. Both these Japanese scholars have been working very hard on this project of the Pada Index accompanied by the Reverse Pada Index as also five other Word Indexes and Reverse Word Indexes of these same five Jaina texts, since last seven years and more and have so far published such indexes to the five early Jain texts, viz., the Dasaveyaliya, the Isibhayai, the Ayaranga, the Suyagada, and the Uttarajjhaya. Further, they have given us the Pada Index and the Recverse Pada index to the Pali text of the Dhammapada and also Word Indexes to the

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Vol. XXIII, 2000 REVIEW 133 Vinaya-pitaka and the Dighnikaya, doing the metrical and grammatical analyses by computer. For the present volume, a computer was also used to make forward and reverse pada indexes to the Theragatha based on Oldenberg's edition, including several padas from the text edited critically by Norman and that by Alsdorf. I wonder why they have neglected the latest edition of the Jaina Agamas by Muni Shri Punyavijayaji and Jambuvijayaji. If they have strong valid reasons for prefering the texts edited by the Western veterans, it is high time they should come forth and put forward their reasons before the academic circles the world over. However, in spite of this, both these scholars deserve to be very heartily congratulated for their labour of love for the texts they have covered so far and are going to cover in next few years. They have been doing a highly valuable work calculated to trace the source of each and every word and every quarter of a metrical verse of the vast early Jain and Buddhist texts. N.M.K. Lele, W.K., Bhamaha's Kavyalamkara A Stylistic and Methodological Study, Mansanman Prakashan, 4/40 Chandra Prakash, Karve Road, Pune 411 004, 1999, pp. 147, Rs.150/-. Since 1963, Bhamaha's Kavyalamkara captured the mind of Lele, for Bhamaha's exensive and intensive reading, conversancy with the niceties of ancient Kavya literature, a methodical treatment of the subject, a studious exposition of various topics, interdisciplinary study and a rare and queer exposition of various topics, of humility and forthrightness. Ever since then an intensive desire to write a book in Marathi, styled 'Sailisastrajna Bhamahd, which was published by Mananman Prakashan in 1995. As it was well received by the university students and teachers, he was encouraged and he strongly felt it worthwhile to present it to the English readership. The present abridged book is the oucome of that exercise. Since Bhamaha is a harsh logician at the same time having a deep insight into the characteristics of good literary style, he had been able to unfold the process of poetic creation step by step and in a convincing manner, explaining simultaneously how words ae gradually changed, replaced and transformed beor they are finally selected and used in a piece of poetic writing. His discussion in this comnection appears to be baed on his own experience a poet. Besides, the iscussion is substantiated by an admirably fine analysis Panini's Astadhyayi, Sanskrit grammar. His whole work is colored with h

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134 DR. N. M. KANSARA SAMBODHI personality which commands both respect and adoration. It can be asserted that Bhamaha is the originator of Indian stylistics. The present book aims at examining the three salient feastures of Bhamaha's Kavyalamkara, viz., his culture and politeness, his thoughtfulness and his reearchminded worship of knowledge. Further, it also endeavours to analyse and evaluate his work from two additional viewpoints mentione below: (1) To analyze and test his work in the light of the devices of the composition and interpretation of ancient theoratico-scientific treatises of Panini, Kautalya, Caraka, Susruta, Vagbhata, Nilamegha and others, who have conceived about one hundred and twenty-five devices of writing and expounding theoratical works. No one so far, except Lele, has subjected any work on Indian poetics, to such an analysis. (2) To compare Bhamaha's views to those of the Western stylisticians, and make clear the subtleties and acceptability of his views in certain respects vis-avis western thinking. For the first time Lele has presented a critical study of Bhamaha's Sanskrit text from various angles before the English-knowing readers, and it deserves due attentiion. Over and above the Preface (pp.11-13), the work is divided into seven chapters: (i) The Founder of Indian Poetics (pp.14 -26); (ii) The Beginning odf Indian Stylistics (pp. 27-46); (iii) Vakrokti - The Natural Language of Literature (47-58); (iv) Kavyadosas -Poetic Defects (pp.59-75); (v) Poetry - Logic and Truth (76-90); (vi) Forms of Imaginative Litrature (91-100); and (vii) Methodological Analysis of the Kavyalamkara. At the conclusion of his last chapter Lele has observed that Bhamaha placed before the later writers model of a scientific treatise to emulate. As a result, they more or less followed him with regard to the conception of the subject matter of their works, compilation of data, their division into sections and sub-sections and the actual presentation. They were undoubtedly influenced my his methodology, the contents and the general outline of his work. But more than that, they were profoundly influenced by his theoratical views and therein lies Bhamaha's real and lasting accomplishment. His followers based their own doctrines on the various conceptual aspects which Bhamaha either expressly stated or indirectly suggested. For instance, Bhamaha established an inseparable limk between the science of grammar an the poetic creation coupled with the science of poetics. Rudrata, Ksemendra and Hemacandra upheld this line of thinking of Bhamaha.

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Vol. XXIII, 2000 REVIEW 135 Kuntaka admirably turned Bhamah's vakra-sabdokti into the vakrata of padapurvardha, pratyaya and vakya, and carried out an imaginative and interesting discussion of prakarana-vakrata and prabandha-vakrata on the basis of the vakrata of the subject matter referred to by Bhamaha. Again, it was really to Bhamaha that Kuntaka was indebted for his doctrine, viz., the compounded state of words and their meanings is called kavya. The principle, of prevention of dosas as an effective means of producing poetic beauty, propouned by Vamana had its origibn in Bhamah's work. And, it is the Bhamaha's viewpoint that the scientific truth is different from the poetic truth that had been amplified by Anandavardhana and Rajasekhra. Lele has further remarked that the later-day theorists readily upheld Bhamaha's both the stand-points, viz., that the creative-literature could be composed in any current language or even a dialect and that it was subject to various classifications based on prosody, language, subject matter, medium, etc. Taking a clue from Bhamaha's statement that a mahakavya must necessarily deal with the great personalities and their lives, his folowers laid down somewhat mechanical rules as to the number of the sargas of a mahakavya. Similarly, Bhamaha's exhortation that it should be sad-asraya was later transformed by Mammata into his oft-quoted axiom 'Ramadi-vad vartitavyan na ravanadi-vat. Bhamaha vehemently protested against the blemished composiions, so also did Dandin, Rajasekhara, Ksemerndra and all other later poeticians. The roots of Ksemerndra's doctrine of aucitya and camatkrti couls also be traced to Bhamahas work. Thus, the literary values which Bhamaha advocated were not only upheld by those thinkers who appeared on the scene after his departure but were furthered and shaped into different doctrines which in their turn helped the philosophical development of Indian poetics. In this way, Bhamaha's work, which was itself supported by his predecessors' works, provided a sound basis to the later-day thorists who, after having studied, taught and refleced on it, placed their own research and writing before the succedding generations of scholars. In other words, the anterior adheya became the posterior adhara. In fine, to put in Caraka's words, Bhamaha's Kavyalamkara was resorted to (asevita) by brilliant, renowned and great persons (sumahad-yasasvi-dhirapurusa); and it is an attribute which at once elevates the status of Bhamaha's work as a scientific treatise.

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DR. N. M. KANSARA SAMBODHI At the end of his book, Lele has given a Bibliography listing twenty-nine English, two Hindi, one Prakrit, and nineteen Sanskrit works, an Index of titles of works and authors. His bio-data on the last is very interesting and reveals his highly bright career both as a student and as a writer. Unfortunately, may be by oversight, he has omitted the details of his proessional career which we would have loved to know from his bio-data. N.M.K. 136 Raghavan, Dr. V: Sanskrit Ramayanas Other Than Valmiki's The Adbhuta, Adhyatma, and Ananda Ramayanas, Dr. V. Raghavan Centre For Performing Arts, Chennai - 600 020, 1998, pp. xiv + 143, Rs.100/-. * The present volume is a compilation of the lectures on the three Ramayanas delivered by Dr. Raghavan under the H.R. Karnik Endowment at the University of Bombay. It gives a remarkable insight into the non-Valmiki Ramayanas, viz., the Adbhuta Ramayana, the Adhyatma Rramayana, and the Ananda Ramayana, which are all the Sanskrit digests. Dr. Raghavan gives a new perspective to comprehend the plan and the purpose of each one of them. The main purpose of the Adbhuta Ramayana is to present the Sakta religion and philosophy. To this end, Sita is here made the cenral figure and identified as the form of Sakti, like Mahesvari, Durga and others, with her glory described on the model of Vibhuti-yoga of the Gita and she acts like Mahakali, destroying Ravana. Consequently, certain important changes are introduced in the story, envisaging two Ravanas, descriptions of the Ragas and the Raginis, Sita presented as Ravana's daughter, Rama losing his wife, and Manthara playing a wicked role. Although these do not seem to be relevant for the central purpose of giving a Sakta orientation to the Ramayana, the title of the work is justified by the marvellous acts performed by Sita while killing the senior Ravana. The very title of the second work, viz., Adhyatma Rramayana suggests that the work has a philosophical orientation, with much of its philosophy drawn from the Bhagavata, and the philosophical stotras and discourses that occur in the latter work are summarized here. Rama, though an incarnation of Visnu, is described here as a role model of Krsna in the Bhagavata. This work is known to have considrably influenced Kabira and Tulasidasa, and presents the philosophy of Ramananda also. The Ananda Rramayana starts with Ravana's misdeeds much earlier than his act of abducting Sita. He carries Kausalya to Lanka on learning that her marriage with Dasaratha is proposed and the son born to them would kill him. This digest

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Vol. XXIII, 2000 REVIEW 137 makes use of various technics to explain the ticklish events of Ramayana, such as the conduct of Kaikeyi, Manthara etc., as also a number of pleasant ones. Dr. Raghavan has been a scholar of multi-dimensional activities. His contributions to the Alamkara Sastra, Manuscriptology, original writings in Sanskrit, music, dance and drama, besides staging Sanskrit dramas and establishing a Research Institute, reveal his mutlifaced scholarship which received great acclaim both in India and abroad. This volume serves to present some of his studies on Ramayana, such as the conduct of Kaikeyi, Manthara etc., as also a number of pleasant events, particularly in the Vilasa and the Vivaha Kandas, to justify its name. Philosophical and moral advice have also been incorporated in this digest. Mehta, Tarla: Sanskrit Play Production in Ancient India, (Performing Arts Series, Vol. V) Motilal Banarsidass Publishers Pvt. Ltd., Delhi, (revised Edition), 1999, pp.xxxii + 446, Rs.595/-. As has been observed by Farley P. Richmond, the General Editor of the Performing Arts Series, comprising seven very rich volumes, being published by MLBD, India is one of the great repositories of performing arts, particularly those of the classical, folk/popular, devotional and modern traditions. The sheer enormity and diversity of its cultural expressions in music, dance/drama and theatre are the envy of many nations around the world. And, this series intends to assemble some of the best books now available on these subjects. This book contains thirteen chapters distributed into five parts: Part I provides the backdrop (spectator, performance, play-house) and contains three chapters with the titles (1) Sanskrit play production - a frame work of interdependence, (2) Siddhi - spectaor-performer-rapport, and (3) Ranga - the playhouse. Part II has two chapters, viz., (4) Rasa Bhava - essene of Sanskrit, dramas, and (5) Vrtti-pravstti. Part III contains three chapters on (6) Abhinaya - performance, (7) Dharmis - practices of staging, and (8) Svara, Gana, Atodya. Part IV has two chapters pertaining to (9) evience of survival in India, (10) in South East Asia, China and Japan. Part V contains three chapters entitled (11) scenes/ 'sequences from Bhasa's Unrubhangam, Kalidasa's Vikramorvasiyam, Sudraka's Mrcchakatikam VI, and Sri Harsa's Ratnavali, (12) Visakhadatta's Mudraraksasam VII, Bhavabhuti's Uttararamacaritam III, Mahendra's MattavilasaPrahsana, and Vararuci's Ubhayabhisarika, and (13) dealing with the tasks before a modem producer.

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138 DR. N. M. KANSARA SAMBODHI This book by Tarla Mehta, a well-known actress on stage and films in Bombay, i.e. Mumbai, is the result of her doctoral dissertation on the ancient Indian theatre techniques. In his learned Foreword to this excellent book, the veteran scholar K. Kunjunni Raja has welcomed it as the one which gives a masterly survey of the theory and practice of Sanskrit play production in ancient India, and as a book written in a racy, fluent style with great clarity and penetration. Besides making a clear exposition of the various features of the ancient Indian play production, the author has also made a critical analysis of a dozen important classical plays, pointing out the salient features interesting from the point of view of production. According to the Nattyasastra tha aim of play production was Siddhi or success in making the spectators experience the blissful rasa through the proper performance on the part of the actors. The Appendix at the end of the book provides a list of some important authors whose works have provided literary data for this study. The Glossary gives the explanation of the technical terms of dramaturgy and dancing. The bibliography lists the authors and titles of the Sanskrit texts and commentaries that served the author as primary sources, and further gives part-wise the names of the authors and their books consulted for the study of the Natyasastra that were utilized as secondary sources. The book ends with useful index. N.M.K. Harinarayan Bhat B.R.: Visnubhatta-viracita Anargharaghavapancika - The Commentary of Visnubhatta on the Anargharaghava of Murari, Vols. I-II, Institut Francais de Pondichery(Ecole Francaise D'extreme-orient), 1998, (Vol.I), pp. xlvi + 307, price not mentioned; (Vol. II) pp. 322, price not mentioned This study of the Anargharaghava-pancika was written by the author for his doctoral dissertation under the guidance of Dr. N.V.P. Unithiri an submitted to the University ogf Calicut in 1987. Dr. Unithiri was keen to promulgate the works of Purnasarasvati who he thought was the author of the commentary. But it tuned out at the end of the study that the pancika could not be attributed to that author. In the Introduction, covering about forty-four printed pages, Dr. Bhat has provided detailed information regarding the play of Murari and its commentary. Under the topic 1: The Anargharaghava and its Commentaries, (in 1.1) he informs us that the play in seven acts is based on the story of Rama, that Murari the author of the play belonged to the Maudgalya gotra, and was tthe son of Bhatta Vardhamana and Tanumati, that he lived in a period later than the 9th

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Vol. XXIII, 2000 REVIEW 139 century. Under 1.2. 1-7) he has given the actwise summary of the plot of the play. Under 1.3.1-9, he has given information about the nine commentaries, the last one being the Pancika of Visnubhatta, whose date has been precisely fixed by Dr. Bhat at 1400-1450 A.D. Dr. Bhat observes at the end of this section that there many other commentaries on the play in existence, both published and unpublished, as detailed in the History of Classical Sanskrit Literature by M. Krishnamachary (p.639). Under 2.1-4, he has discussed about the author of the Pancika, his date, the problem whether he can be identified with Purnasarasvati, the basis for and against identificaion, differences in dates, in opinion on dramaturgy, in readings of the play proper and in explanation of words, and conclusion that the issue remains in doubt. Under 2.4-5 information about writers known by the name, and the birth details of, Visnu are traced. Under 3 is taken up the discussion about the dramaturgical theory in the Pancika and the sub-topics thereof such as treatment, position and definitions of the bhusanas, treatment, treatment of sandhyantaras, the prologue in Sanskrit drama, three different views about it, its classification, use of amukha, sthapana and prastavana, krama-niyama in sandhyangas, concepts of rasa and rasabhasa, and the extended use of the term sandhi. Under 4 is given an assessment of the Pancika, wherein Dr. Bhat observes that the author of the commentary shows a propensity for grammar, that the work is noted for acuity in grammar, as has been recognised by the poet and scholar from Kerala, Melputtur Narayana Bhatta. Further, he notes that we have a complete dramaturgical analysis of the Anargharaghava in the Pancika in which various rules prescribed in different treatises on dramaturgy are applied and the structure of the play has been analysed in terms of sandhis and sandhyangas, forthe most part according to the Dasarupa and the Bhavaprakasana, that the explanations of words and sentences from the play are clear and full, that it is detailed in its exposition of the rasas in the play, that the learning of the author of the commentary in in several branches of knowledge can be estimated from the wide range of literature, from Vedic texts to treatises on medicine and astrology cited therein, and that the commentary proves to be valuable for understanding the scholastic merits ofthe play.

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140 DR. N. M. KANSARA SAMBODHI Under 5, details about the present edition are given, under the sub-headings. such as manuscripts material, grouping of thirty-four manuscripts, their description under groups A (1-7), B (1-22) and C (1-5, followed by the details about the manuscripts used for the present edition, the presentation of the text, the text proper of the play, some conventions, sources of qutations in the commentary, and punctuations. At the end of the Introduction a group-wise Table of the manuscripts is given. Vol. I contains, besides the Introduction, the Sanskrit text of the Pancika commentary, in 307 pages. Vol. II contains the Sanskrit text of the Anargharaghava play proper, in 172 pages, followed by the act-wise Endnotes, Appendix I listing the variations in the order of verses in the play, Appendix II providing the dramaturgical analysis of the play according to the commentary, Appendix III listing the works and authors cited in the commentary, Appendix IV giving the extracts from two other commentaries on the play for comparison with the Pancika, Appendix V comprising the index of untraced quotations in the commentary, Appendix VI index of dramaturgical and poetical terms in the commentary, Appendix VII an index of the verses of the play as commented on in the Pancika, and Appendix VIII listing the sources consulted. Dr. Bhat commands our hearty commendation for the excellent work he has done in preparing this critical edition of both the Pancika commentary and that of the play Anargharaghava. N.M.K. Pasupata Sampradaya, Udbhava Ane Vikasa (Guj.), by Dr. Ramji H. Savaliya, publ. Ashutosh Savaliya, Ahmedabad, 1999, pp.xvi + 112, Rs.100/ This work by Dr. Savaliya is the first one in Gujarati on this subject. He has explored the sources right from the Vedic times up to the latest published inscriptions, and has collated all other relevant material in the form of the latest books on the subject as also of research articles. The veteran celebrated scholar M.M. Ke. Ka. Shastri has contributed a Preface (Amukha), while Dr. Bharatiben Shelat, the Director of the B.J. Institute of Learning and Research, Ahmedabad, has written a Foreword (Purovacana) to this book over and above an Introduction (Prastavika) by the author himself. The book is divided into eleven chapters, the first one outlining the background (Bhumika). The subsequent chapters treat the topics such as the Saivism and its sects, the origin of the Pasupata sect, its development, the rise of Lakulisa, the branches of the Pasupata sect, its literature, its tenets, its preceptors

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Vol. XXIII, 2000 REVIEW 141 Acaryas), its important centres, the sculptures and images of Lakulisa, 'espectively. While Lakulisa himself located himself in the Karavana near Bharuch in South Gujarat, and propagated the faith in the south Gujarat and Saurashtra, the jubsequent preceptors of the Lakulisa sect have contributed very greatly to its development. But, now the sect has survived in the books only, as is the case with the Pancaratra sect of Vaisnavism, in those areas. With due list of abbreviations, bibliography listing about sixty four Sanskrit, ifteen Gujarati, and forty-six English sources, the book is a valuable contribution to the Gujarati literature on ancient and medieval Indian culture, much in the tradition of the celebrated Durgashankar, and others. NMK. Abhidhana-rajendra-kosa mem Sukti-sudharasa (Hin.), Parts 1-7, by Sadhvi Dr. Priyadarsanasri and Sadhvi Dr. Sudarsanasri, publ. Vora Khubchandbhai Tribhovandas of Tharad (N.Guj.), available from Madaraiaji Jain, Sadar Bazar, Bhinmal-343 029, 1998, pp. 181 +178 +192 +240 +252 +292 +196, Rs.75/-+ 50/- + 50/- + 50/- +50/- + 50/- + 75/- + 50/-. In each volume, the first fifty-two pages containing the poetic Samarpana, the Subhakanksa, the Mangala-kamana, the Rasapurti, the Purovak, the Abhara, the Sukrta-sahayogi, the Amukha, the Mantavya, the Do-sabda, the Suktisudharasa Meri Drsti mem, the seven other Mantavyas, the Darpana, and the Visva-pujya Jivana Darsana, are repeated. Similarly, the last sixty-nine pages containing five appendices, a list of the complete works of Visva-pujya, and the works of both the compiler Jain nuns, are the same, though the contents of the first four appendices change in accordance with that of the concerned part of the book. These four appendices give alphabetical index, subject index, the relevant page numbers and contents of the Abhidhana-rajendra, and the index of the Gathas and verses from the Jain and non-Jain literature. It is only between these two pieces that the text proper of the sayings as quoted by way of illustration in the voluminous Abhidhana-rajendra-kosa, has been given. The part-wise break up of the number of the Suktis contained in the whole work is as follows: (1) 251; (2) 259; (3) 289; (4) 467; (5) 471; (6) 607; and (7) 323, thus totaling 2667 sayings in all. Each of the Sukti is serially numbered independently in each separate volume. Each one of the Suktis is preceded by the mention of its topic, its Sanskrit or Prakrit text proper, its location in the part of the Abhidhana-rajendra dictionary and the page number thereof, its location in the original source work, and its Hindi elaboration.

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142 DR. N. M. KANSARA SAMBODHI The work is intended to serve as an excellent guide to proper conduct, if one cares to translate it in ones own day to day life and conduct, leading him gradually to higher and higher Gunasthanas, and ultimately to beatitude of final liberation from the cycle of birth and death. NMK. Handbook To The Vacanamrtam (Spiritual Teachings of Bhagavan Swaminarayana, by Sadhu Mukundacharandas, Swaminarayan Aksharpith, Ahmdavad, 1999, pp.xxiv + 258, Rs.90/-. The Vacanamrtam, the arnbrosial utterances, is a collection of the dialogues and discourses of Shri Sahajanandswami, popularly known as Bhagavan Swaminarayan among his followers of all the sects and sub-sects thereof. His four direct disciples, who always accompanied him during his sojourns in Gujarat and Saurashtra, took down the discourses. They are preserved in the original style and form of the Gujarati speech as was spoken by Shri Sahajanandswami on various occasions at various places and different times. Each of the discourses starts with a short paragraph describing the place, date, the dress put on by the Lord, and such other details. It is, so to say, a completely documented realistic record of utmost historical importance. The discourses are in medieval Gujarati, and the collection of all the discourses, numbering 262, is known by the name Vacanamrtam. It was published decades ago by both the centres of the sect, one at Ahmedabad, and the other at Vadtal; the version of the latter centers been reprinted faithfully only recently with excellent get up and beautiful cover-page by the Bochasanvasi Shri Asker Purushottam Swaminarayan Sanstha, Shahibag, Ahmedabad. The present book is a handbook, in English, based on the original in Gujarati. The author specifically stated in his Preface that this Handbook attempts to simplify the study of the Vacanamstam. It provides an exciting background which will interest both the young reader and the newcomer, regarding the teachings of Bhagavan Swaminarayan. Scholars may also find it interesting, but they should also refer to the other books of the Sampradaya for a detailed understanding of the principles of philosophy as propounded in Vacanamstam at random on various occasions in reply to the queries by the disciples and lay followers. The book is divided into eight parts. Part I gives a glimpse of the life and times of the Vacanamrtam in three sections. Part II introduces the considering

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Vol. XXIII, 2000 REVIEW 143 the historicity of the scripture by throwing light on its authenticity, etc. Part III deals with the Opening Paragraphs of the discourses. Part IV hopes to offer practical guidance to those who yearn to understand and cope with the imponderables of life. Part V simplifies the major concepts of Bhagavan Swaminarayan's philosophy and elucidates the necessity of the liberated saint on the spiritual path. Part VI shows the rich imagery used by the Lord and gives an overview of the varied analogies that He has resorted to in order to impart the sublime wisdom to the learned disciples as well as the lay followers, both simultaneously. Part VII offers answers to important questions often raised by young devotees. Part VIII is a brief account of the Guru Parampara - Spiritual Successors of the Lord, through Gunatitanasndaswami, Bhagatji Maharaja, sastriji Maharaja, Yogiji Maharaja, and the present head of the sect Pramukhaswamimaharaja, as adopted by this particular Swaminarayan sect, the B.A.P.S.S, with its head quarter at Bochasan in South Gujarat. It is a unique literary product in that no other scripture has been till now presented in such a systematic manner of a research treatise, with all the aspects, such as five appendices, source references glossary and index. The very get up of the book is quite unique and enticing, much like the reported divine personality of Shri Sahajananda Swamy, by his contemporary disciples. NMK. Klostermaier, Klaus, K.: A Consise Encyclopaedia of Hinduism, One World Publications, 185 Ban bury Road, Oxford OX2 7AR, England, 1998, pp.ix + 243, $ 10.99. The author of this book admits that to write a concise encyclopadia of Hinduism is a daunting task considering the enormous diversity of what is called 'Hinduism' and its history of over five thousand years. There is not a single statement that would be accepted by all Hindus as expressive of their religion, not a single symbol tht all wouldagree upon as typifying what they worship. He further adds that the followers of particular paths within Hinduism will probably find the information offered on their specific traditions insufficient, there simply is no way to do justice to any of them within the context of this enterprise; nor is it possible to do justice to all the great persons, womwen and men, who over the millennia have contributed through their lives and thoughts to one or more aspects of the Hindu traditions.

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144 DR. N. M. KANSARA SAMBODHI As to the purpose of this encyclopaedia he clarifies that it is meant to provide basic information on many expressions of Hinduism and to explain important terms that one might encounter reading more technical literature in the field. Unless otherwise noted, the technical terms used are Sanskrit. Given the uncertainties of Indian chronology in many cases, dates attached to authors or works are tentative; other sources may have different dates. The author claims that care was taken to establish a balance betwen people and places, scriptures and philosophical systems, art and architecture, mythology and history. However, given the vastness of the country, the bulk of population, the long history, the rich mythology, choices had to be made. One of the choices made was not to include entries on living schools of Hinduism. The names of some of them will be found as authors in the bibliography. Since a great many entries are concerned with mythology, which though has its own truth, no historical truth claims are associated with the stories told often on a variety of versions, that cannot be harmonized. Even the stories connected with historical personalities before the modern period are often inextricably interwoven with mythical elements, and are hagiographic rather than critically biographical. He feel that Hindus have always placed greater emphasis on meanimg than on factual correctness. Likewise, given the enormous diversity of traditions within Hinduism, it goes without saying that no Hindu believes or accepts everything that is herein presented as 'Hinduism'. Using inclusive terms like 'Hindu' and 'Hinduisin' implies always and by necessity a certain blurring of real and important distinctions and generalizations that have to be taken with a grain of salt. The auhor is honest enough to further confess that given the constraints of space and the very nature of such a work the Concise Encycopedia of Hinduism is no substitute for comprehensive monographs on either Hinduism as a whole or any of the topics mentioned. The bibliography is meant to direct the user of this work to more detailed descriptions of issues that by necessity ould only find brief mention herein. With all these apologies by the author for which we may be tempted to absolve him from all the drawbacks mentioned by him. But, it is very difficult to ignore the fact that the author is fully capable of warping and prejudicing views of young Hindus and non-Hindus worldwide. And the author seeks to successfully do it.

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Vol. XXIII, 2000 REVIEW 145 As the evidence we may point out to the author's utter ignorance in places regarding the Hindu view of life, his prejudice, his poor and unacademic research acumen, his derisive style, all of which rendering the book doubtful, inaccurate, unauthentic and in bad taste, in stark contrast to the publisher's note in the back title claiming that the book is "written with assurance, learning, sympathy and insight", all of them being conspicuous by their absence. The evidence is as given below : (1) On p.1, the author says that the word 'Hindu' was not created by the Hindus themselves, that it probably was a designation coined by the ancient Persians for the people who lived beyond the Indus river, the eastern border of the outermost province of Persia, that the term 'Hinduism' is an invention of eighteenth century European scholars who were fond of -isms' and had no exposure to the reality of Indian religions, that by now however the designation 'Hindu' has been taken over by the Hindus themselves, and it makes sense to use the term to describe a fanily of religions that developed over the past several thousand years in South Asia which have much in common and share many historioc roots. Now, the question is why should the author with such and accurate knowledge continue with this term 'Hinduism', rather than 'Hindu Religion', an follow in the footsteps of the obsolete scholars of the eighteenth century? By relegating the Hindu Religion to just oneism' he is but debasing the lofty concepts of the religion. It may be convenient for the author to use the terms like Hinduism, Jainism, Sukhism, Judaism and Busddhism, but he takes care not to brand the Chritianity as Christianism, nor the Islam as Islamism. He knows that in the latter case if he does that, he will be placed in Salman Rushdie's predicament. (2) On p. 33, under the caption 'Ayodhya', he writes that "it gained notoriety through the demolition of the Babri Masjid by Hindu activitists in December 1992, which provoked the worst Hindu-Muslim rioting since independence all over India as well as in Pakistan and Bangladesh." What was the necessity of mentioning this incident here? It in effect tantamounts to slighting the Hindus deliberately. Is he ignorant as to who Babar was, if not a fanatic roving Islamic looter? Does he not know that it was because the place was worshipped as a birth place of Lord Rama, he deliberately destroyed it and built a Masjid-like facade as a lasting moument of his act of insulting the faith of the defeated 'heathens'. By taking note of this controversial

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DR. N. M. KANSARA SAMBODHI incident in a supposedly impartial acdemic work, he has taken sides with the so-called secularists, and the Islamic fanatics. The author conveniently forgets that the Hindus only wished to reinstate these temples which had a sacred basis and were desacreated in the past by the Islamic fanatics. If Hindus had been fanatics themselves or militant like the modern Islamic terrorists operating in Kashmir from their Pakistani bases, they would have long back demolished so many tombs and mosks in India. This testifies to the innately tolerant nature of the Hindus and their Hindu Dharma, so much so that even today more Hindus visit the Khwaja Mohiuddin Chisti tomb in Ajmer than do Muslims in respect of the Sufi saint. (3) On p. 5, under the caption 'Political Hinduism and Hindu jagarani, the author says: 'When India became a Muslim country", he conveniently ignores the fact that India never became wholly Islmic as a geographical and historical reality. The terin "Islamic country" denotes a wholly Muslim country, a veritable Darul-Islam, and it cannot apply to India which is an exclusively Hindu country, in spite of it being subjugated in parts politically by the Asian hords of looters like Changizkhan, Taimur Lang and others, an subsequently by the Britishers. And, the Britishers too never call it a British country, but rather refer to it as one of their political colonies. Such flaws detract the value of a book supposed to be an 'Encyclopaedia concise or otherwise. (4) On the same page, the futhor say: "Hindu jagran, a great awakening of Hindu consciousness, was claimed by non-political, 'cultural organizations such as the Rastriya Svayamsevak Sangh (RSS; founded in 1926) and the Visva Hindu Parisd (VHP; founded in 1964)." There is a factual mistake committed by the author of the CEH here, testifying to his puerile and so-called 'research'. Firstly, the RSS was founded on the Dasera day in 1925, and not in 1926, and it did not start the Hindu revival, it was started rather to unite the Hindus so far as they were divided on the caste, community, language, religion, region and all such grounds, thus underinining their essential unity as the Hindu Rastra. This task was taken up more widely and more effectively by the promulgators and sponsers of the TV serials Ramayana and Mahabharata, when RSS was inspite of its highly disciplined cadre and organization was being obstructed repeatedly by the rulers that be since 1925 upto about 1995 or so, and inspite of its roots in the RSS, the BJP was not taking roots firmly and very extensively in the Hindu

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Vol. XXIII, 2000 REVIEW 147 society. And very recently H.D.H.Shri Pramukh Swami Maharaj has taken up the cause of Hindu revival in collaboration with the efforts in the same direction by the Vishwa Hindu Parishad, the Svadhyaya Movement of Respected Shri Pandurang Shastri Athavale and the Yuga Nirmana movement of the Gayatri Parivara of Respected Shri Ram Sharma. And, the first among these three has built and consecrated more than three hundred fifty Vedic style stone teinples in India and abroad, so much so that The Guinness Book of the World Records (1997 edition, p.185) 1996, has proclaimed it as a world's Wonder. The author seems to keep himself and his readers totally ignorant about all this. And, he is out to write an Encyclopaedia! (5) On p. 198, under the caption 'varna' he defines it as "the largest social unit, based on birth". He seems to misunderstand the term in the sense of 'caste'. Now, as regards the 'varnd proper, it is definitely not based on birth, it is based rather on the basis of the division (vibhaga) of guna (quality) and dharma (duty), as has been specifically laid down by the Manusmrti (10.65). The author's ignorance is unpardenable, especially as he claims to be an author of an Encyclopaedia !! (6) There are at least four most important ommissions in this book. They are: (i) Guru Nanak; (ii) Sikh Sampradaya; (iii) Swaminarayan; (iv) Narasimha Maheta, if not many others more. This is unpardenable for the author of an Encyclopaedia!!! The reason behind all these, and numerous more drawbacks is that the author has irrelavantly included a gamut of past western researchers on Indology who were more intent on dubing the Hindu cultural outlook and Hindu values of life as outmoded in their blind allegiance to British colonialism and Christian enthusiasm of civilizing the Indians to their own faith. The author is out to contribute his mite in this gallery of the ghosts. NMK.

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148 SAMBODHI saMgrahasthAnamAM pradarzita cIjonuM AvakArya sacitra-sUci prakAzana jaina dharma ane saMskRtinA vikAsamAM pAlitANA nagaranuM ane viroSataH zetrujyanI girimALAnuM dAyitvasabhara mahattva prasthApita thayeluM che. AvA vikAsamAM eka tarapha zramaNa saMghanA preraNA ane jJAna tathA bIjI bAju zrAvaka saMghanAM audArya ane Arthika sahayoga avismaraNIya banI rahe che. tanamananA zuddhikaraNa mATe mAnavajIvanamAM tIrthonuM mAhAmya pratyeka dharma svIkAryuM che. AthI mAnava saMskRtinA itihAsane jANavA miSe tIrthono abhyAsa upayogI nIvaDe che. pAlitANA aneruM tIrthasthAna jaina samAja mATe abhibhUta thayeluM che; ane zetrujya maMdira nagara tarIke makhyAkarSaNasamaM che. ApaNe jANIe chIe ke tIrthasthAna haMmezAM vikasatI prakriyA che. A tIrthasthAna ane maMdira nagara vironA graMtho ghaNA badhA hAthavagA che. paraMtu tIrthasthAno badhI vakhata saMgrahAlayothI maMDita hotAM nathI. pAlitANA A bAbate apavAdarUpa che. A bhUmikA saMdarbhe Aje ahIM zetruMjyanI taLeTImAM sthita "zrI vizAla jaina kalA saMsthAna" nAmaka saMgrahAlaya aMtargata mAyAbhAI-mANekabahena smRtikhaMDamAM prakAzita pratimAo, pratikRtio, phoTAonI hUbahU oLakha ApatuM eka sacitra sUcipatra tAjetaramAM prakAzita thayuM che. prakAzana karyuM saMgrahAlayanA sthApaka mAyAbhAI ThAkarazrI zAhanA parivAre, khAsa to emanA vidyamAna mobhI zrI rAjendrabhAI mAyAbhAI zAhe emanAM mAtApitAnI smRtimAM to A saMgrahAlayanA nirmANamAM preraNAstrota rahyA prAcyavidyAnA abhyAsI AcArya bhagavaMta zrImad vizAlasena sUrIzvarajI mahArAja sAheba. AthI saMgrahAlaya sAthe emanuM nAma anusmRta thayeluM che. avalokana heThaLanA sacitra pustakanuM mukhapRSTha A bAbatanI sAhedI pUre che. Ama munijInI preraNA ane mAyAbhAI parivAranI saMkalpatAno subhaga samanvaya ahIM pratyakSa anubhavI zakAya che. A avalokanakArane 'vizAla jaina kalA saMsthAna" aMtargata mAyAbhAI ThAkarazI zAha ane zrImatI mANekabahena mAyAbhAI zAha smRtikhaMDanA udghATaka tarIke 27-4-1998nA roja prastuta kalAsaMsthAna jovAnuM saubhAgya prApta thayuM hatuM. zeThazrI mAyAbhAI ThAkarazI zAha dharmAdA TrasTa taraphathI paNa mAnavasevAnI vividha pravRttio thatI rahe che. uparAMta jJAna vistaraNanI pravRttio paNa thAya che, je ApaNe prastuta kalA saMsthAnathI jANI zakAya che. zrAvakasaMghanI saMkhyAdhika pravRttiomAM pustaka saMgraha ane prakAzana e be pravRttio jJAna vistaraNa kSetre dhyAnArha gaNAya che. mAyAbhAI zAhanA parivAra taraphathI A kSetre noMdhapAtra pradAna thatuM rahe che. te saMdarbhe emanA taraphathI prakAzita sacitra keTalaoNganuM avalokana ahIM prastuta che. Azare 80 jeTalAM raMgIna citro A prakAranamAM sAmela che; jemAM keTalAMka citro pAsaporTa sAijhanA phoTA jeTalAM che to viroSa pramANamAM pUrNakadanAM citro che. thoDAMka to be pRSThanA vistArane AvarI le che. suMdara cakacakita ArTa pepara upara chApelA A badhA ja phoTAo kharekhara suMdara che ane nayanaramya to che ja. paNa te sAthe A citro uparathI lAMbA samaya sudhI majara haThAvavI nA game tevAM che. pratyeka citra suMdara rIte abhivyakta thayuM che. A abhivyakti eTalI to sUkSma ane pAradarzaka che ke jANe ApaNe pratyakSa rIte saMgrahAlayamAM pradarzita pratimA ane pratikRtine ke citrane nihALatA hoIe evo sukhada ane abhyAsu anubhava thAya che. A samagra saMgrahakhaMDa ane A prakArAnane maDhavAmAM je citrakAroe sahayoga pradAna karyo che evA 17 citrakArono sacitra paricaya paNa Apyo che. sAmAnya rIte saujanyano aupacArika viveka prastAvanAmAM eka kakarA mAraphate rajU thAya che. ahIM to prakAzako paradA pAchaLa rahyA che ane A sanmAnIya citrakArono, alabatta saMkSipta paNa prabhAvaka, paricaya cAra pRSThanI jagyA roke che. te sAthe kyA kyA kalAkAre A saMgraha khaMDane maDhavAmAM kevA prakArano sahakAra Apyo che tenI noMdha lIdhI che. mahattvanuM to e che ke A badhA kalAkAro samAjanA vividha staranuM pratinidhitva kare che; kevaLa jaina kalAkAro nathI.

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149 Vol. XXIII, 2000 raseza jamInadAra vizeSa to yusuphaalI marcanTano eka kalAkAra-sahayogI tarIkeno nirdeza dhyAnAha gaNAya ja. bhagavAna mahAvIra ane bhagavAna pArzvanAthanAM pUrNa kadanAM myuralsa bhAI marcanTanAM nirmANa che. A graMthamAM prakAzita citromAM, Adezvara bhagavAnane zreyAMsakumAra Izu rasathI pAraNuM karAve che, zrI aSTApada tIrthanuM sAmUhika citra ane ATheyanAM nAnA kadanAM ATha citro, mahAvIra cyavana kalyANaka (be pRSThanuM), mahAvIra janma kalyANaka (be pRSThanuM), mahAvIra dIkSA kalyANaka (be pRSThanuM), dezanA ApatA mahAvIra (be pRinuM), Adezvara bhagavAnanA khoLAmAM bhagavAna mahAvIra, akoTAmAMthI prApta pArzvanAthanI padmadhAtunI pratimAnI pratikRti kalapAkajImAM birAjamAna mahAvIranI nIlama ratnanI pratikRti, siddhacaka aMtargata 24 tIrthakara bhagavaMto, govALa ane bhagavAna, bhaktimAM bIna AsarAvRMda, gautamasvAmi, sItAnI agni parIkSA, prabhunA caraNe kSIra rAMdhato govALa, smRtibharyuM ane dukoSA (be pRSThanuM), prabhune DaMkhato caMdra kauzika sarpa, sarvane thatuM jAtismaraNa jJAna, prasanna caMdra rAjarSI, zAlIbhadra ane dhannAjI, zAMtinAtha prabhu, gaurAlaka bhagavAnane bhasmIbhUta kare che, kASTamAM kaMkArelI zAMtinAthanI pratimA, akoTAmAMthI prApta jIvaMta svAminI mUrtinI pratikRti, bAhubalIne pratibodhatI be baheno, karuNAsAgara nemakumAra, (be pRSThanuM), ahiMsA aMge mahAvIra svAmI (be citro), soLa bhAvanAnAM 16 citro, padmAsanasthita pArzvanAtha, akoTAmAMthI prApta pArzvanAthanI paMca dhAtunI pratimAnI pratikRti, muDabIddI tIrthanI dhyAnastha pratimA, gautamasvAmi, tapazrI pArzvakumAra, devI sarasvatI, dhyAnamagna mahAvIra, sphaTika nirmita pratimA pArthaprabhunI, anekAMtavAdanA abhyAsI gAMdhIjI, paMca kalyANakanAM pAMca citro siddhigiri ane cha aMtara rAtruono samAveza thAya che. graMthanuM chelluM varapRSTha rAyaNavRkSa heThaLa sAdhusAdhvI, zrAvazrAvakA vagerene upadeza ApatA bhagavAna RSabha devanuM citrathI zobhe che. A badhAM citro sAthe saMkSipta noMdha paNa ApI che, jethI vAcakane citra samajavAmAM sAnukULatA rahe. graMthanuM mUlya nirdiSTa nathI; tema prakAranA varSanoya ullekha nathI. AthI pustaka kharIdavA bAbate jijJAsune muMjhavaNa thAya te svAbhAvika che. graMthanuM samagra Ayojana noMdhapAtra che. prastAvanAnI bhUmikArUpa uNapa kahe che. saravALe, samagra sacitragraMtha benamUna che ja, paNa AkarSaka che. pratyeka citra ane pratyeka pRSTha vAcakanA cittane jakaDI rAkhe che te A prakAzananuM parivAranA rAjendrabhAI abhinaMdananA adhikArI che. graMtha pratyeka zikSaNa saMsthA mATe anivArya gaNAya paNa jijJAsuo mATeya eTalo ja upayogI che. astu. amadAvAda - raseza jamInadAra * zrI vizAla jaina kalA saMsthAna, taleTI roDa, pAlitANA, prakAzaka : rAjendra zAha, 228, Do. enI besanTa roDa, varalI, muMbaI- 400 025 (phonaH 4937948)

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SAMBODHI sAhitya svIkAra 1. daDaka prakaraNa tathA jaMbudvIpa saMgrahaNa, gapasAra muni ane A. haribhadrasUri, gujarAtI, covijayajI jaina jJAna maMDaLa, mahesANA, san 1997, rUA. 25/- X, 155+4, yazovijayajI jaina jJAna maMDaLa, mahesANA 2. brAhatukSetrasamAsa bhA-1/2, nityAnaMdasUri, saMpA. vajasena vijayajI, gujarAtI, bhadraMkara prakAzana, amadAvAda, vi.saM. 2055, rU. 100+100, rU. 200/ -, XVI, 320+10, XVIII, 288+7, bhadraMkara prakAzana, amadAvAda 8. Vivahapannatti (BHAGAVAI), Josef, Deleu, English, De, Tempel, 37, Belgieum, 1970, XX, 324, 4, De Tempel, 37, Belgieum 5. gAmamAM maMgu (citra), sarvoyasAranI ma., muMva, prAkRta, niyam prA. TUra, DuM.. 8888, XXVI, 1740, jinagoyam prakA. TrasTa, muMbaI 7. vIra prabhunAM vacano, ramaNalAla cI. zAha, gujarAtI, muMbaI jaina yuvaka saMgha, muMbaI, I.sa. 2000, rUA. 50/ -, XV, 171, jaina yuvaka saMgha, muMbaI 9. pATaNanI gauravagAthA, mukuMda brahmakSatriya, gujarAtI, pATaNa. TAimsa prakAzana, pATaNa, I.sa. 1999, rUA. 100, | XVI, 288, pATaNa TAImsa prakArAna, pATaNa 10. aNahilapuranI asmitA yAne pATaNano sAMskRtika ItihAsa, I.sa. 1996, rUA. 60/-, XI, 91, pATaNa TAImsa prakAzana, pATaNa 11. pATaNanAM be kIrtimaMdiro, mukuMda brahmakSatriya, gujarAtI, rU. 60/-, X, 60, pATaNa TAImsa, pATaNa 12. paghamAM pATaNa yAne kavitAmAM pATaNadarzana, mukuMda brahmakSatriya, gujarAtI, pATaNa TAImsa, pATaNa, I.sa. 1998, rU. 60/-, 4, 80, 4, pATaNa TAImsa, pATaNa 13. yogaviMzikA guja. vivecana, abhayazekhara vi., gujarAtI, jaina saMgha drasTa, muMbaI, vi.saM. 2055, rUA. 100, XXy, 275, 17, jaina saMgha drasTa, muMbaI 14. khaMbhAtanAM jinAlayo, caMdrakAnta kaDiyA,gujarAtI, ANaMdajI kalyANajInI peDhI, amadAvAda, vi.saM. 2055, rU. 200/-, XX, 450, 24, ANaMdajI kalyANajInI peDhI, amadAvAda 24. India's Rebirth, English, Mird Aditi Centre, Chennai, 2000, Rs. 90/5, XV, 270, Mira Aditi Centre, Chennai 16. anekAnta darzanamAM dravyanuM svarUpa, saM. vijayamitrAnaMdasUri, gujarAtI, hilacu, muMbaI, I.sa. 1999, X 147, 7, hirAvya muMbaI 19, anuAirAjika-. muni vRvinayI, pravRta, mahAvIra jaina vidyAtiya, kuMva, rUA. 450/-, , ka0, 30, mAvI ne , muMvarlDa 20. tharA navamuM -, . muni buniyana ma.sA., rUA. pa00/-, XXII, 570, 40 : TI makara f: * la | | | 55