Sambodhi 2001 Vol 24

Author(s): Jitendra B Shah, K M Patel
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/520774/1

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SAMBODHI Vol. XXIV 2001 EDITOR J. B. SHAH L. D. INSTITUTE OF INDOLOGY AHMEDABAD Jan education literational For Parsunal & Private Use Only swalne yorg

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SAMBODHI Vol. XXIV 2001 EDITOR J. B. SHAH L. D. INSTITUTE OF INDOLOGY AHMEDABAD For Personal & Private Use Only

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SAMBODHI Vol. XXIV 2001 Editor: J. B. Shah 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. For Personal & Private Use Only

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CONTENTS K. R. Chandra 1. vetAmbara mAgadhI bhAganAM ja antargata pra i kucha gAthAoM kA pATha-nirdhAraNa Nagin J. Shah 2. The Influence of Jainism on Gujarati Speaking people 3. Tatparya' in Bhoja T. S. Nandi Vijay Pandya 4. Some problems of the Upanisads as a Sruti Literature vasaMtakumAra ma. bhaTTa raseza jamInadAra 5. "abhijJAnazAkuntala'nI apUrva navInatA 6. yakSaprazna Aryono aitihAsika vizleSaNa 7. zrI haribhadrAcArya praNita 'lalitavistarA' TIkA 8. munizrI kIrtimaruviracitAni caturviMzatistavanAni kokilA eca. zAha A. vijaya dharmadhuraMdharasUri jitendra bI. zAha . 9. gaMDa vahANavuM 10. Reviews For Personal & Private Use Only

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Sr. No. 1. 2. 3. 4. 5. 6. 7. 8. L. D. Series No. Name of Publication 118. 119. 120. 121. 122. 123. 124. Our New Publication in L. D. Series 125. Some Topics in the Development of OIA, MIA, NIA (Dr. H. C. Bhayani) pp. 144 (1998) Anantanaha Jina Cariyam (Pt. Rupendrakumar Pagariya) pp. 28747 (1998) Alamkaradappana (Dr. H. C. Bhayani) pp. 53 (1999) Astaka Prakarana (Dr. K. K. Dixit) (1999) Siri Candappahasami Cariyam (Pt. Rupendrakumar Pagariya) pp. 24+ 212 (1999) Acarya Hemcandra's Kavyanusasanam with Critical Introduction and Gujarati Tra. Ed. T. S. Nandi, pp. 122+408 (2000) Tarka Tarangini Ed. V. G. Parikh, pp. 304 (2001) Madhu-Vidya: Collected Papers of Prof. Madhukar Anant Mehendale Ed. Dr. S. D. Laddu & Others pp. 27+727 (2001) SAMBODHI: The Journal of the L. D. Institute of Indology (Back Vols. 1-21) Per Vol Vol. 22 (1999) Vol. 23 (2000) Current Vol. 24 (200)) For Personal & Private Use Only Price 75-00 400-00 50-00 75-00 250-00 480-00 270-00 560-00 100-00 150-00 150-00 150-00

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zvetAmbara ardhamAgadhI AgamoM ke antargata prakIrNakoM kI kucha gAthAoM kA pATha-nirdhAraNa DaoN. ke. Ara. candra kisI bhI prAcIna graMtha ke padyoM kA pATha nirdhArita karate samaya usa graMtha ke racanAkAla kI bhASA ke svarUpa ko dhyAna meM rakhanA Avazyaka ho jAtA hai tathA artha kI samIcInatA aura chaMda kA bhI dhyAna rakhanA par3atA hai| yahA~ para jaina zvetAmbara paraMparA ke Agama sAhitya ke 'prakIrNaka' graMthoM meM se (mahApa.=) 'mahApaccakkhANa-paiNNaya ' ke kucha padyoM ke pATha-nirdhAraNa kA prayatna kiyA gayA hai| mahApa. meM jo padya milate haiM ve anya zvetAmbara aura digambara graMthoM meM bhI samAna rUpa se prApta hote haiM yA kucha bhASika parivartana ke sAtha upalabdha ho rahe haiN| una saba ko yahA~ para uddhRta karate hue unake pAThoM kI do taraha se, bhASika aura chandobaddhatA kI dRSTi se, samIkSA kI gayI hai| kahIM kahIM para unakI artha kI dRSTi se bhI samIkSA kI gayI hai| ina tInoM kasauTiyoM para jo pATha upayukta ThaharatA hai use hI prAcIna aura mAnya rakhA jAnA caahie| ___hamAre adhyayana kA prastuta 'mahApa. paiNNaya' mahAvIra jaina vidyAlaya, bambaI dvArA prakAzita saMskaraNa hai jo aneka hastapratoM ke AdhAra se prakAzita kiyA gayA hai| 1. 'mahApaccakkhANa-paiNNayaM' ke padya naM. 1 kA pATha isa prakAra hai esa karemi paNAmaM titthayarANaM aNuttaragaINaM / savvesiM ca jiNANaM siddhANaM saMjayANaM ca // 'mUlAcAra' (digambara) meM padya naM. 108. kA pATha isa prakAra hai esa karemi paNAmaM jiNavarasahassa vaDamANassa / sesANaM ca jiNANaM sagaNagaNadharANaM ca svvesiN|| For Personal & Private Use Only

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DaoN. ke. Ara. candra SAMBODHI ___chanda kI dRSTi se 'mahApa.' kA padya gAthA chanda meM sahI hai jabaki 'mUlAcAra' ke padya meM usake pahale pAda kA chaThA aura dUsare pAda kA chaThA aura sAtavA~ gaNa sahI nahIM haiM / dvitIya pAda meM 12 + 15 ke badale meM 12 + 17 mAtrAe~ haiN| - artha kI dRSTi se 'mUlAcAra' ke 'jiNavarasahassa' pada kI upayuktatA kyA hogI yaha samajha meM nahIM AtA hai, ataH 'mahApa.' kA pATha hI samIcIna pratIta hotA hai| 2. 'mahApa.' ke padya naM. 2 kA pATha isa prakAra hai savvadukkhappahINANaM, siddhANaM arahao nmo| sahahe jiNapannattaM, paccakkhAmi ya pAvagaM / 'AturapratyAkhyAna' (=Aturapra.)ke padya naM. 17 kA bhI yahI pATha hai| 'mUlAcAra' ke padya naM. 37 kA pATha isa prakAra hai savvadukkhappahINANaM, siddhANaM arahado Namo / saddahe jiNapaNNattaM, paccakkhAmi ya pAvagaM // chanda kI dRSTi se vizleSaNa uparokta tInoM graMthoM meM prathama aura dUsare pada kI mAtrAe~ 14+14 evaM 13+13 haiN| ataH yaha gAthAchanda nahIM hai / varNoM kI dRSTi se donoM padoM meM kramazaH 8+9 aura 8+8 varNa haiM ataH yaha anuSTup chanda hai| anuSTup meM kabhI kabhI prAcInatA kI dRSTi se kisI kisI pada meM 8 ke badale meM 9 varNa bhI hote haiN| bhASika dRSTi se vizleSaNa 'mahApa.' aura 'Aturapra.' meM 'araho, namo aura - pannattaM' zabdoM ke prayoga haiM jabaki 'mUlAcAra' meM unake sthAna para 'arahado, Namo aura paNNattaM' zabdoM ke prayoga haiN| aisA pratIta hotA hai ki bhASika dRSTi se isa padya kA mUlarUpa isa prakAra rahA hogA savvadukkhappahINANaM siddhANaM arahato namo / saddahe jiNapannattaM, paccakkhAmi ya pAvagaM / / ___ uparokta sabhI graMthoM meM 'ka' kA 'ga' (pAvagaM) milatA hai jo ardhamAgadhI bhASA kI bhI eka lAkSaNikatA hai| 'namo' zabda kA prAraMbhika 'na' bhI prAcInatA kA lakSaNa hai| isI prakAra 'jJa =na' (-pannattaM) bhI bhASika dRSTi se prAcIna rUpa hai aura 'jJa = NNa' to mahArASTrI prAkRta kA lakSaNa hai| 'arahao' aura 'arahado' zabda mUla arahato' se paravartI kAla meM niSpanna rUpa haiN| 'arahado' zaurasenI kA to 'arahao' mahArASTrI prAkRta kA rUpa hai| For Personal & Private Use Only

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Vol. XXIV, 2001 zvetAmbara ardhamAgadhI AgamoM ke antargata prakIrNakoM... 3. 'mahApa.' ke padya naM. 3 kA pATha isa prakAra hai jaM kiMci vi duccariyaM, tamahaM niMdAmi savvabhAveNaM / sAmAiyaM ca tivihaM, karemi savvaM nirAgAraM // 'niyamasAra' ke padya naM. 103 kA pATha jaM kiMci me duccarittaM savvaM tiviheNa vosare / sAmAiyaM tu tivihaM, karemi savvaM NirAyAraM // 'mUlAcAra' ke padya naM. 39 kA pATha jaM kiMci me duccariyaM, savvaM tiviheNa vosare / sAmAiyaM ca tivihaM, karemi savvaM NirAyAraM // chanda kI dRSTi se vizleSaNa 'mahApa.' ke padya meM 8+11 aura 8+9 varNa haiN| anuSTup kI dRSTi se (mAtrAoM kA niyamana) bhI yahA~ truTipUrNa hai| mAtrAchanda kI dRSTi se yaha gAthAchanda hai| isameM 12+18 aura 12+15 mAtrAe~ haiM aura sabhI mAtrA-gaNa sahI haiN| - 'niyamasAra' ke padya meM 8+9 aura 8+9 varNa haiM paraMtu anuSTap kI dRSTi se chandobhaMga ho rahA hai| mAtrAoM kI dRSTi se 14+14 aura 12+15 mAtrAe~ haiM aura pahale pAda kA dUsarA aura tIsarA mAtrA-gaNa bhI galata hai, ataH yaha gAthAchanda meM galata ThaharatA hai| 'mUlAcAra' ke padya meM 8+9 aura 8+9 varNa haiM paraMtu anuSTup chanda kI dRSTi se mAtrAoM kA niyamana galata hai| usI prakAra mAtrAoM kI dRSTi se isameM 13+14 aura 12+15 mAtrAe~ haiN| isameM pahale pAda kA dvitIya mAtrAgaNa bhI galata hai / ataH 'mahApa.' kA padya hI chanda kI dRSTi se sahI hai| bhASA kI dRSTi se vizleSaNa'mahApa.' kA 'nirAgAraM' pATha anya do graMthoM ke 'NirAyAraM' pATha se prAcIna hai| artha kI dRSTi se 'duccarittaM' to ho sakatA hai lekina merA apanA ('niyamasAra' ke anusAra) kyA hogA ? yahI ki jise tyAga denA pdd'e| isI prakAra ('mUlAcAra ke anusAra) jo 'duccariyaM' pATha bana gayA hai aura jo tyAganA hai usakI to niMdA hI kI jA sakatI hai| ataH artha kI dRSTi se bhI 'mahApa.' ke padya kA pATha samIcIna ThaharatA hai| isa prakAra 'mahApa.' ke padya kA pATha mUlataH prAcIna pratIta hotA hai| For Personal & Private Use Only

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DaoN. ke. Ara. candra SAMBODHI 4. 'mahApa.' ke padya naM. 4 kA pATha bAhira'nbhaMtaraM uvahiM, sarIrAdi sabhoyaNaM / maNasA vaya kAyeNaM, savvaM tiviheNa vosire // 'mUlAcAra' ke padya naM. 40 kA pATha bajjhanbhaMtaramuvahiM, sarIrAiM ca sabhoyaNaM / maNasA vaci kAyeNa, savvaM tiviheNa vosare // ina donoM graMthoM ke padyoM kA varNa aura mAtrAoM kI dRSTi se vizleSaNa isa prakAra hogA'mahApa.' meM varNa 9+8 aura 8+9 haiM, mAtrAe~ 14+12 aura 12+14 haiN| 'mUlAcAra' meM varNa 8+9 aura 8+9 haiM aura mAtrAe~ 12+14 evaM 11+14 haiM / spaSTa hai ki yaha gAthAchanda nahIM hai balki anuSTup chanda hai| chanda kI dRSTi se samIkSA 'mahApa.' ke padya ke prathama pAda ke varNa naM. 5,6,7 kI mAtrAe~ la.gu.la. haiM aura varNa naM. 6,7,8 kI mAtrAe~ gu., la., la., haiM / isa prakAra donoM hI taraha se anuSTup chanda galata ThaharatA hai| isake dvitIya pAda ke varNa naM. 5,6,7 kI mAtrAe~ la.,gu.,la. haiM jo anuSTup chanda kI dRSTi se sahI hai| isake tIsare pAda ke varNa naM. 5,6,7 kI mAtrAe~ la., gu., gu. haiM jo chanda kI dRSTi se sahI hai| isake cauthe pAda ke varNa naM. 6,7,8 kI mAtrAe~ la., gu., la. haiM jo chanda kI dRSTi se sahI hai / arthAt isakA pahalA pAda chanda kI dRSTi se truTiyukta jAna par3atA hai| ___ isI dRSTi se 'mUlAcAra' ke prathama pAda ke varNa naM. 5,6,7 kI mAtrAe~ la., la., la. haiM jo chanda kI dRSTi se galata hai| dvitIya pAda ke varNa naM. 6,7,8 kI mAtrAe~ la., gu., la. haiM jo sahI hai / tRtIya pAda ke varNa naM. 5,6,7 kI mAtrAe~ la., gu., gu. haiM jo sahI hai| tRtIya pAda ke varNa naM. 5,6,7 kI mAtrAe~ la., gu., gu. haiM jo sahI hai| caturtha pAda ke varNa naM. 6,7,8 kI mAtrAe~ la., gu., la. haiM jo sahI hai| arthAt isakA bhI pahalA pAda chanda kI dRSTi se galata ThaharatA hai| _ 'mahApa.' ke padya kA prathama pAda yadi nimna prakAra se sudhArA jAya to chanda kI dRSTi se sahI bana jAtA hai| For Personal & Private Use Only

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Vol. XXIV, 2001 zvetAmbara ardhamAgadhI AgamoM ke antargata prakIrNakoM... 'bAhira'bbhaMtaraM (uvahiM ke badale meM) ovahiM' to isa pada meM varNa naM. 5,6,7 kI mAtrAe~ la., gu., gu. bana jAtI haiN| prAkRta bhASA meM aise kitane hI zabda mileMge jinameM 'u' kA 'o' ho jAtA hai ataH isa prakAra ke saMzodhana se kisI prakAra kI bhASika bAdhA upasthita nahIM honI cAhie / bhASika dRSTi se samIkSA'mahApa.' meM dvitIya pAda meM 'sarIrAdi' pATha hai jabaki 'mUlAcAra' meM 'sarIrAI', madhyavartI 'da' ke lopa kA pATha hai ataH 'mahApa.' ke vibhaktirahita pATha ke badale meM vibhaktiyukta 'sarIrAdiM' pATha upayukta lagatA hai| isI saMbaMdha meM 'mUlAcAra' meM 'sabhoyaNaM' ke pUrva meM jo 'ca' hai usako nikAlakara 'sarIrAdisabhoyaNaM' honA cAhie yA 'sarIrAdiM ca bhoyaNaM' alaga alaga honA cAhie thA / sUcita donoM prakAra ke pAThoM se chanda meM truTi nahIM AtI hai aura isa pada ke vargoM kI saMkhyA bhI ATha bana jAtI hai| 'mahApa.' ke tIsare pAda meM 'vaya' zabda vibhaktirahita hai ataH yahA~ para 'vayakAyeNaM' kI saMbhAvanA kI jA sakatI hai aura 'mUlAcAra' meM 'vaci' kA prayoga bhI bhASika dRSTi se upayukta nahIM ThaharatA hai / 'mahApa.' meM 'kAyeNaM' kA jo prayoga hai vaha bhASika dRSTi se paravartI hai| 'mUlAcAra' kA 'kAyeNa' pATha prAcIna lagatA hai| ataH bhASika aura chanda kI dRSTi se isa padya kA mUla rUpa nimnaprakAra se rahA hogA jo paravartI kAla meM donoM graMthoM meM badala gayA lagatA hai| bAhira'nbhaMtaraM ovahiM sarIrAdiM ca bhoyaNaM / maNasA vayakAeNa, savvaM tiviheNa vosare // prAcIna anuSTup chanda meM padya ke kisI kisI pada meM 8 ke badale meM 9 varNoM kI bhI paraMparA prApta ho rahI hai yaha prAraMbha meM hI spaSTa kara diyA gayA hai| 5. 'mahApa.' ke padya naM. 5 kA pATha isa prakAra hai rAgaM baMdhaM paosaM ca, harisaM dINabhAvayaM / ussugattaM bhayaM sogaM, raimaraiM ca vosire // 'AturapratyAkhyAna' ke padya naM. 23 meM 'raimaraI' ke badale meM 'raiM araI' pATha hai anyathA pUrA padya 'mahApa.' ke padya ke samAna hI hai| 'mUlAcAra' kA padya naM. 44 isa prakAra hai For Personal & Private Use Only

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6 DaoN. ke. Ara. candra rAyabaMdhaM padosaM ca, harisaM dINabhAvayaM ussugattaM bhayaM sogaM, radimaradiM ca vosare // chanda kI dRSTi se samIkSA 'mahApa. ' ke padya meM mAtrAe~ 14+12 aura 14+12 haiM / 'AturapratyAkhyAna' meM 14+12 aura 14+13 haiM / 'mUlAcAra' meM 13+12 aura 14+12 haiM / ataH yaha gAthA - chanda nahIM hai / 'mahApa.' meM 8+8 aura 8 +9 varNa haiM, 'Aturapra.' me bhI yahI sthiti hai / 'mUlAcAra' meM bhI aisI hI varNavyavasthA hai | ataH yaha padya anuSTup chanda meM hai / bhASika dRSTi se samIkSA 'mUlAcAra' ke padya meM 'rAyabaMdha' zabda meM 'rAya' zabda mahApa. ke 'rAgaM' kI apekSA paravartI hai jabaki 'padosaM' zabda 'paosaM' kI apekSA aura 'radimaradiM' zabda 'raimaraI' kI apekSA prAcIna hai / isa dRSTi se isa padya kA mUla pATha isa prakAra rahA hogA jo paravartI kAla meM anya graMthoM meM badalatA gayA / rAgaM baMdhaM padosaM ca harisaM dINabhAvayaM / ussugattaM bhayaM sogaM, ratimaratiM ca vosare // isa padya meM mUla 'ratimaratiM' kA 'mahApa.' meM 'raimaraI' mahArASTrI rUpa bana gayA ho aura 'mUlAcAra' meM 'radimaradiM' zaurasenI rUpa bana gayA ho aisA pratIta hotA hai / 6. 'mahApa' ke padya naM. 8 kA pATha isa prakAra hai niMdAmi niMdaNijjaM, garahAmi jaM ca me garahiNajjaM / Aloema ya savvaM, jiNehiM jaM jaM ca paDikuTTaM // 'Atura' ke padya naM. 32 ke dUsare pAda kA paravartI bhAga 'mahApa. ' pATha se alaga hai jo isa prakAra hai'sabbhiMtara bAhira uvahiM' / 'mUlAcAra' ke padya naM. 55 kA pATha isa prakAra hai SAMBODHI jiMdAmi jiMdaNijjaM garahAmi ya jaM ca me garahaNIyaM / Aloya savvaM, sabdhaMtarabAhiraM uvahiM // chanda kI dRSTi se samIkSA For Personal & Private Use Only

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Vol. XXIV, 2001 zvetAmbara ardhamAgadhI AgamoM ke antargata prakIrNakoM... tInoM graMthoM kA yaha padya gAthA-chanda meM hai| mahApa.' meM 'jiNehiM pada ke badale meM 'jiNehi' (cAra mAtrA vAlA gaNa) pATha honA cAhie thA jo chaMda kI dRSTi se hI nahIM paraMtu bhASA kI prAcInatA kI dRSTi se bhI upayukta ThaharatA hai| bhASika dRSTi se samIkSA'mUlAcAra' meM 'niMdAmi' aura 'niMdaNijaM' ke badale meM 'jiMdAmi' aura 'NiMdaNija' pATha bhASika dRSTi se paravartI kAla ke haiM aura 'mahApa.' evaM 'Aturapra.' meM 'Aloemi' pATha 'mUlAcAra' ke 'Alocemi' pATha se paravartI kAla kA hai| 'mUlAcAra' kA 'garahaNIyaM' pATha 'garahaNijaM' pATha se prAcIna lagatA hai| ataH mUla pATha prAcInatA kI dRSTi se isa prakAra honA cAhie niMdAmi niMdaNijaM, garahAmi ya jaM ca me garahaNIyaM / Alocemi ya savvaM, jiNehi jaM jaM ca pddikuttuN|| 'AturaSa.' meM jo 'sabbhiMtara bAhiraM uvahiM' pATha hai vaha 'sabbhaMtarabAhiraM uvahiM' meM badalA jAnA caahie| 7. 'mahApa.' ke padya naM. 20 kA pATha isa prakAra hai jaM me jANaMti jiNA, avarAhA jesu jesu ThANesu / te haM AloemI, uvaDhio savvabhAveNaM // 'caMdravedhyaka prakIrNaka' ke padya naM. 132 kA pATha isa prakAra hai je me jANaMti jiNA avarAhe, nANa-daMsaNa-caritte / te savve Aloe uvaDhio savvabhAveNaM // 'maraNavibhakti' ke padya naM. 120 kA pATha 'mahApa.' ke pATha ke samAna hI hai| 'AturapratyAkhyAna (2) ke padya naM. 31 kA pATha 'tesu tesu' upayukta nahIM lagatA hai, usake sthAna para jesu jesu' pATha hI honA cAhie jo sArthaka pratIta hotA hai| 'ArAdhanApatAkA' (1) ke padya naM. 207 meM 'AloemI' pATha ke sthAna para AloeuM' pATha milatA hai| 'nizIthasUtra-bhASya' ke padya naM. 3873 kA pATha isa prakAra hai je me jANaMti jiNA avarAhe jesu jesu ThANesu / tehaM (=te'haM) AloetuM uvaTThito savvabhAveNa // For Personal & Private Use Only

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DaoN. ke. Ara. candra SAMBODHI chanda kI dRSTi se sabhI padya gAthA-chanda meM haiN| bhASika dRSTi se 'savvabhAveNaM' ke sthAna para 'nizIthasUtra-bhASya' kA 'savvabhAveNa' pATha prAcIna lagatA hai| isI prakAra dvitIyA bahuvacana ke lie 'avarAhA' prayoga ke badale meM 'avarAhe' pATha bhI adhika ucita ThaharatA hai| 'uvaTThio' ke badale meM uvaTTito' pATha bhI usameM prAcInatA ko lie hue hai jo sabhI graMthoM meM prayukta huA hai| punazca 'te haM AloemI' athavA 'te savve Aloe' ke sthAna para 'nizIthasUtrabhASya'kA 'te haM AloetuM uvaTTito' pATha samIcIna lagatA hai| aisI avasthA meM isa padya kA mUla prAcIna rUpa isa prakAra kA rahA hogA je me jANaMti jiNA avarAhe jesu jesu tthaannesu| te haM AloetuM uvahito savvabhAveNa // kAlAntara meM yahI pATha vividha graMthoM meM badalatA gyaa| ataH isa padya kA mUla pATha 'nizIthasUtrabhASya' meM surakSita rUpa meM vidyamAna hai| 8. 'mahApa.' kA padya naM. 82 kA pATha isa prakAra hai kiM puNa aNagArasahAyageNa aNNoNNasaMgahabaleNaM / paraloeNaM sakkA sAheuM appaNo aDheM // ArAdhanApatAkA' ke padya naM. 10 kA pATha kiM puNa aNagArasahAyageNa annonnasaMgahabaleNa / paraloie na sakkA sAheuM appaNo attuN|| 'nizIthasUtra-bhASya' ke padya naM. 3913 kA pATha kiM puNa aNagArasahAyaeNa annnnonnnnsNghblenn| paraloiyaM Na sakkar3a sAheuM uttimo aTTho // 'bhagavatIArAdhanA' ke padya naM. 1554 kA pATha kiM puNa aNagArasahAyageNa kIrayaMta paDikkamo / saMghe olaggaMte ArAdheduM Na sakkeja // chanda kI dRSTi se 'bhagavatIArAdhanA' ke sivAya anya tInoM graMthoM ke padya gAthA-chanda meM upalabdha ho rahe haiN| 'bhagavatI-ArAdhanA' meM prathama pAda meM 28 mAtrAe~ haiM jo chanda kI dRSTi se truTipUrNa hai| 'kIrayaMta For Personal & Private Use Only

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Vol. XXIV, 2001 paDikkamo' pATha bhASA kI dRSTi se aspaSTa hai aura sahI nahIM lagatA / bhASika dRSTi se 'aNagArasahAyageNa' pATha 'aNagArasahAyaeNa' pATha se, 'annonna' - pATha 'aNNopaNa-' pATha se, ' - saMgahabaleNa' pATha 'saMgahabaleNaM' pATha se tathA 'na' pATha 'Na' pATha se prAcIna haiM / zvetAmbara ardhamAgadhI AgamoM ke antargata prakIrNakoM... kI dRSTi se 'mahA' ke padya naM. 80 se 84 taka 'AtmArthasAdhanA' ke lie sarvatra 'appaNo ahaM' pATha milatA hai ataH 'nizIthasUtra - bhASya' kA 'uttimo aTTho' pATha paravartI pratIta hotA hai aura vyAkaraNa kI dRSTi se yahA~ para 'uttimaM aTTha' honA cAhie thA / 'mahApa.' meM 'na' zabda kA abhAva hai jo artha kI dRSTi se Avazyaka lagatA hai / 'mahApa. ' ke 'paraloeNaM' aura 'ArAdhanApatAkA' ke 'paraloie' pAThoM ke badale meM 'paraloiyaM' pATha 'appaNo aTThe' ke sAtha upayukta ThaharatA hai / ataH isa padya kA pATha mUlataH isa prakAra rahA hogA jo paravartI kAla meM vividha graMthoM meM badalatA gayA hai / 9 kiM puNa aNagArasahAyageNa annonnasaMgahabaleNa / paraloiyaM na sakkar3a sAheuM appaNo ahaM // 'mahApaccakkhANa-paiNNayaM' ke uparokta padyoM ke samIkSAtmaka adhyayana se nimnalikhita tathya spaSTa ho rahA hai ki 'mahApa. ' kA padya naM. 1 sahI hai jabaki 'mUlAcAra' kA padya chanda aura artha kI dRSTi se upayukta nahIM hai| 'mahApa.' ke padya naM. 2 meM 'arahao' pATha hai jabaki 'mUlAcAra' meM 'arahado' pATha hai 1 isase aisA lagatA hai ki mUlapATha 'arahato' hogA jo kahIM para 'arahao' aura kahIM para 'arahado ' ho gayA hai| 'mahApa. ' ke padya naM. 3 kA pATha sahI evaM prAcIna hai| 'niyamasAra' aura 'mUlAcAra' ke pATha paravartI kAla a. pratIta hote haiM / 'mahApa.' ke padya naM. 4 ko sudhArane meM 'mUlAcAra' kA pATha sahAyaka bana rahA hai / 'mahApa.' ke padya naM. 6 ke pATha ko sudhArane meM bhI 'mUlAcAra' kA pATha sahAyaka bana rahA hai / 'mahApa. padya 8 ke pATha ko bhI sudhArane meM 'mUlAcAra' kA pATha sahAyaka bana rahA hai / 'mahApa.' ke padya naM. 20 ke pATha ko sudhArane meM 'nizIthasUtra - bhASya' ke pATha se sahAyatA milatI hai / 'mahApa.' ke padya naM. 82 ko sudhArane meM 'ArAdhanApatAkA' kA pATha aura 'nizIthasUtra - bhASya' kA pATha sahAyaka banatA hai / For Personal & Private Use Only

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DaoN. ke. Ara. candra SAMBOIH ___ uparokta carcita 8 padyoM ke saMzodhita pATha (bhASika, chanda aura artha kI upayuktatA kI dRSTi se prAcIna pATha) isa prakAra hone cAhie the jo kAlAntara meM badalate gaye haiN| 1. esa karemi paNAmaM, titthayarANaM aNuttaragaINaM / savvesiM ca jiNANaM, siddhANaM saMjamANaM ca // (mahApa. padya naM. 1) 2. savvadukkhappahINANaM, siddhANaM arahato nmo| saddahe jiNapannattaM, paccakkhAmi ya pAvagaM // (mahApa. padya naM. 2) 3. jaM kiMci vi duccariyaM, tamahaM niMdAmi savvabhAveNaM / sAmAiyaM ca tivihaM, karemi savvaM nirAgAraM // (mahApa. padya naM. 3) 4. bAhira'babhaMtaraM ovahiM, sarIrAdiM ca bhoyaNaM / maNasA vayakAeNa, savvaM tiviheNa vosare // (mahApa. padya naM. 4, kiMcit saMzodhita pATha) 5. rAgaM baMdhaM padosaM ca harisaM dINabhAvayaM / ussugattaM bhayaM sogaM, ratimaratiM ca vosare // (mahApa. padya naM. 5, kiMcit saMzodhita pATha) 6. niMdAmi niMdaNijaM, garahAmi ya jaM ca me garahaNIyaM / Alocemi ya savvaM, jiNehiM jaM jaM ca paDikuTuM // (mahApa. padya naM. 8, kiMcit saMzodhita pATha) 7. jaM me jANaMti jiNA avarAhe jesu jesu ThANesu / te haM AloetuM uvaTTito savvabhAveNa // (mahApa. padya naM. 20, kiMcit saMzodhita pATha) 8. kiM puNa aNagArasahAyageNa annonnasaMgahabaleNa / paraloiyaM na sakkai sAheuM appaNo attuN|| (mahApa. padya naM. 82, kiMcit saMzodhita pATha) ___ isa prakAra spaSTa hai ki kisI padya meM 'mUlAcAra' kA pATha chanda aura artha kI dRSTi se upayukta pratIta nahIM hotA hai to kahIM para 'mUlAcAra' aura 'niyamasAra' ke pATha paravartIkAla ke pratIta hote haiN| isake For Personal & Private Use Only

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VoLXXIV,2001 zvetAmbara ardhamAgadhI AgamoM ke antargata prakIrNakoM... 11 viparIta kisI padya meM 'mUlAcAra' ke padya kA pATha prAcIna lagatA hai to kisI padya meM 'mahApa.' ke pATha sudhArane meM 'mUlAcAra', 'nizIthasUtra-bhASya' aura 'ArAdhanApatAkA' ke pAThoM se sahAyatA milatI hai| ataH amuka sampradAya ke graMthoM meM se amuka saMpradAya ke graMthoM meM padya lie gae haiM aisA mAnanA upayukta nahIM hai| vAstavika rUpa meM aisA pratIta hotA hai ki maukhika paraMparA se cale A rahe padyoM kI mUla bhASA kucha aura hI thI paraMtu bAda meM paravartIkAla meM alaga alaga sampradAyoM ke pAThoM meM bhASika parivartana Ate gaye aisA mAnanA samIcIna hogaa| kisI eka sampradAya ke graMthoM ke padya prAcIna haiM aura unameM se kisI anya sampradAya ne una padyoM ko apanAyA hai aisA kahanA ucita pratIta nahIM hotA hai| donoM hI sampradAyoM ne paraMparA se cale Aye prAcIna padyoM ko apane apane DhaMga se apane apane graMthoM meM apanAye haiM aisA mAnanA adhika ucita hogaa| * Agama saMsthAna granthamAlA-7, Agama ahiMsA samatA evaM prAkRta saMsthAna, udayapura, 1991-92 ke dvArA prakAzita isa graMtha meM anya graMthoM meM upalabdha gAthAoM ke pATha bhI diye gaye haiM aura una pAThoM kI hI yahA~ para / carcA kI jA rahI hai| + jo jo varNa nimna padyoM meM gahare kAle TAIpa meM batAye gaye haiM ve 'mahApaccakkhANaprakIrNaka' meM mudrita pAThoM se bhinna ___evaM saMzodhita pATha haiN| For Personal & Private Use Only

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THE INFLUENCE OF JAINISM ON GUJARATI SPEAKING PEOPLE NAGIN J. SHAH To my mind, Religion of Rishabha (Jainism), Religion of Krishna and Religion of the Buddha are the three branches of the Pre-Aryan or Non-Aryan main thought-current. In spirit they are one. To me this seems to be the reason why Rishabha and the Buddha are regarded as the avataras or incarnations of Vishnu. All the three have immensely influenced the life and culture of Gujarat. After the 11th century A. D. Buddhism disappeared from India and hence from Gujarat. But Religion of Rishabha and Religion of Krishna are still living in Gujarat. After the 12th Century A. D. other religions, especially Islam, Christianity, Jarathoshti have taken roots in this soil and contributed considerably to the life and culture of Gujarat. But as we are concerned here with the influence of Jainism i. e. the Religion of Rishabha, we shall confine ourselves to that only. Jainism has played an important role in the history of Gujarat from the earliest days to the present day. It was patronized by Solanki rulers like Kumarapala. It gave statesmen of the first water. Even today we remember the Jaina ministers like Vimala Shah, Udayana and Vastupala. These Jaina statesmen have even fought battles to protect their motherland from foreign attacks. Kings, statesmen and rich merchants followed the noble principles of Jaina religion among which non-violence is supreme. This had a lasting effect on the mind of the general public. Principles of Jainism reached the heart of the people. Jainism lays down rigorous practice of non-violence. I do not mean to say that every Jaina practises non-violence in this way. But Jainism has provided us the standard of non-violence. It is an ideal which we should keep before us. The significant influence of this lofty ideal of non-violence is evident in the life of Mahatma Gandhi who calls a Jaina saint Shrimad Rajachandra his spiritual Guru in inculcating in him the spirit of non-violence. Gandhiji was so much influenced by this ideal of non-violence presented to him by Shrimad Rajachandra that when he started preaching it, some intellectuals criticised him very severely because this non-violence, they thought, was something of Jaina brand which, no doubt, is true to a great extent. For Personal & Private Use Only

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Vol. XXIV, 2001 THE INFLUENCE OF JAINISM.... Natural corollary of this principle of non-violence is vegetarianism. Compared to other parts of India in Gujarat vegetarianism is widely observed. King Kumarapala who considered Jaina monk Hemacandra to be his guru had taken a vow of not eating meat. He was a strict vegetarian and he issued royal order forbidding killing of animals. Jaina monks had influenced even Muslim rulers and had been successful in pursuading them to issue farmans forbidding the slaughter of animals for certain days or months. This had great impact on the minds of common people. If vegetarianism has come to stay in most of the families, the credit, in large measures, goes to Jaina monks and pious ladies. Even ladies of other communities have respect for Jaina monks and they accept some vow or the other at their hands and they pursuade their children to do the same. It is from a Jaina monk that Mahatma Gandhi, under the guidance of his mother, accepted vows of not eating meat and not drinking wine prior to his going out for higher studies in England. Pious ladies in Gujarat pay respects to Jaina monks; and therefore they also go for such type of food as would be acceptable to a Jaina monk. 13 Non-violence for a Jaina stands for universal love. So Jainas love all living beings. This had led to the invention of a new institution, viz. Home for the disabled animals especially cows, bullocks, buffalows etc., This is called Panjarapole. At the time of draught this institution works for saving the living wealth of the state. Thus it is mostly Jainas that have inculcated in general public love for animals in general and disabled animals in particular. In the time of natural calamities like draught, flood, earthquake, etc. Jaina merchants have served the people marvellously. In 1313-15 V.S. continuously for three years Gujarat experienced a terrible draught but Jagadu Shah, a resident of Bhadreshvar in Kutch, came forward and kept open his stores of grains for the public. He donated lacs of quintals of grains to the suffering people. This tradition continues even to this date. Jaina merchants lead the relief work in such difficult times. We cannot forget the services of Sheth Shri Kasturbhai Lalbhai in this sphere. These philanthropic acts are contagious and hence have not remained now confined to the Jainas only. Sheth Shri Arvindbhai Mafatlal and others too render admirable services to the people in difficult times. The relief work in the time of natural calamities naturally produces a sense of unity, integrity and social responsibility in general public. People learn to feel the pangs of others. For Personal & Private Use Only

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14 NAGIN J. SHAH SAMBODHI Their principle of non-violence requires them to respect the views of others. One must try to understand others. Jainas believe that truth is manysided; and one must be tolerant enough to understand the truth in others a views. This is the spirit of their doctrine of Anekantavada. Their liberality and religious tolerance are exemplary. Hemacandra, a Jaina monk, went to Somanath with the Solanki king Siddharaja and there paid his homage to Lord Shiva, full of devotion and spiritual fervour. Jainas went on pilgrimage to Somnath and Dvarka too. A glorious instance of Jainas' religious tolerance is provided by Vastupala. He built mosques so that Muslims can perform their Namaz. Again, it is he who sent as gift to Makka Sherif, a holy place of Muslim pilgrimage, a finely carved marble arch (torana) which cost him thousands of rupees in these days. Can there be any better illustration of religious tolerance ? It is no wonder, therefore, its Gujarat produces Mahatma Gandhi, a prophet of religious tolerance and Hindu-Muslim unity. The secret of religious tolerance and liberality of Gujarati people lies in this noble tradition. It is due to their principle of non-violence that the Jainas avoid occupations involving harm to living creatures and accept careers in business as bankers, lawyers, merchants, jewellers, grocers, and recently industrialists. Their shrewd business capacity, honesty, reliability, loyalty, integrity and religiosity have won them immense wealth and influence in Gujarat. Their contibution to the commercial prosperity of Gujarat is remarkable. As businessmen Gujaratis are wellknown in the world. Shrewd business capacity is in their blood. This is due to the age-old business atmosphere of Gujarat, mainly created by the Jainas. As members of the society, the Jainas have been advised to practise Aparigraha, i.e. one's possessions must be only to the extent of one's minimum needs; and surplus should be given to others who are less fortunate. This is voluntary self-imposition of socialism. If you have more, you allow others to share it. This made Jainas to expend their wealth on cultural and social activities which result in the good of the people and the nation. Being devotedly attached to their religion they have built magnificent temples, the style of which commands applause of the best architectural critics. Fine carvings and sculptures of Jaina temples at Mt. Abu, Ranakpur and Taranga Hills make onlookers spellbound. Their most sacred place is Mt. Shatrunjay. Its summits are encrusted with marble temples. Each and every town or city of Gujarat has at least one Jain marble temple-neat and clean. Jainas have spent their moeny on building For Personal & Private Use Only

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Vol. XXIV, 2001 THE INFLUENCE OF JAINISM.... 15 stupendous public buildings. Urban population of Gujarat has a taste for good architecture. This is reflected in the residential buildings built in cities in the last few years. Jainas have donated their wealth to hospitals, educational institutions, orphanages, etc. They make good use of their wealth. Their riches have not fostered vices in them. Jainism inculcated in their followers respect for knowledge. Jainas are advocates of education. They have established educational institutions. The Gujarat University owes to Sheth Shri Kasturbhai Lalbhai for his valuable assistance in its establishment. But for his living interest in learning and ATIRA, Management Institute, School of Architecture and L. D. Institute of Indology would not have grown up in Gujarat. Female education in Gujarat was started by Jainas, it entirely depended on Jaina liberality. Harkor Shethani gave a push to it. And at present we find in Shri Indumati Chimanlal Nagindas an enthusiastic advocate of female education. We can trace the roots of Jainas' advocacy for female education in Mahavira's attitude. He recognized the equality of man and woman and allowed women to enter the Order. He was the first religious leader to do that. The life of Jaina monks has been one of detachment and renunciation, so the layman has always felt respect for him and was ever ready to receive lessons in good behaviour from him. They move from place to place on foot. They never use vehicles. They preach virtues in the language of the people King Kumarpal refrained from eating meat, he did not touch wine, he never indulged in hunting, he took the vow of chastity. This was the influence of Ac. Hemacandra's preachings to him. He had issued royal orders prohibiting winedrinking and gambling. Hiravijayasuri and his pupils pleased Akbar with their preachings and so they became successful in pursuading Akbar to withdraw Jajiya tax which was burdensome to the entire populace of Gujarat. When Akbar conquered Sorath he made thousands of Gujaratis prisoners of war. Bhanucandra, a pupil of Hiravijaya, with great difficulty pursuaded Akbar to release them all. Thus they preached principles of good behaviour to royal personages so that they could do good to them and the common people as well. The Jain a monks move among the masses and explain to them why they should not indulge in killing, telling a lie, cheating and theft, adultery, undue collection of wealth, intoxicating drinks, gambling etc. This has raised moral character of the people very high. For Personal & Private Use Only

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NAGIN J. SHAH SAMBODHI The Jaina monks have contributed much to the development of Gujarati language and literature. They have no partiality, much less fanaticism, in respect of any particular language. To uplift the masses religiously and spiritually is their mission. So, they adopt language, dialect, idioms, etc. of the people among which they move and preach, and thus they enrich the local dialects. They collect tales, anecdotes, etc and adapt them to their mission of preaching virtues. They have cultivated different forms of Gujarati literature since 12th century A.D. We can have only a faint idea of the vast and varied literature they have produced, from Jaina Sahityano Sanksipta Itihasa' and 'Jaina Gurjara Kavio' Vol. 1-4 written by M. D. Desai. Their literary activities cultivated, to a considerable extent, the literary taste in the masses. The influence of Jainism is apparent in all aspects of the cultural heritage of Gujarat. Humility, generosity, honesty, religiosity, modesty, beevolence, hospitality, tolerance of Gujarati speaking people are largely due to the direct or indirect influence of Jainism. Such is the sober influence which the Jainism and Jainas have and are having on the people of Gujarat. Other religions too have influenced in their own way the Gujarati speaking people. But as we are not concerned with it here and now, we leave it for some other occasion. For Personal & Private Use Only

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'TATPARYA' IN BHOJA TAPASVI NANDI We will first go along with Dr. Raghavan who has ably explained Bhoja's position. After that we will try to see if we can differ from or supplement the efforts of Dr. Raghavan. We will quote the full text in the beginning. (pp. 246, sr. pra. Edn-Josyer.) : Yatparah sabdah sa sabdarthah iti tatparyam. tacca vakya eva upapadyate; padamatrena abhiprayasya prakasayitum asakyatvat. tacca vakya-pratipadyam vastu trirupam bhavati; abhidhiyamanam pratiyamanam, dhvanirupam ca. yatra yad upatta-sabdesu mukhya-gauni-laksanadibhih sabda-saktibhih svam artham abhidhaya uparata-vyaparenu akanksasannidhi-yogyatadibhir vakyartha-matram abhidhiyate, tad abhidhiyamanam. Yatha gaur gacchatiti vakyarthavagater uttarkalam vakyarthe upapadyamano 'nupapadyamano va'rtha-prakaranaucityadi-sahakstau yat pratyayayati tat pratiyamanam. Yatha 'visam bhunksva, ma casya grhe bhunkthah", ityukte varam vinam bhaksitam, na punarasya glhe bhuktam iti pratiyate. artha-sabdopayad upasarjaniksta-svartho, vakyarthavagater anantaram anunadarupam pratisabdarupam va abhivyanjayati tad dhvanirupam. ..tacca na sarvatrikam. tathahi, yatha nivstte abhighate kasyacid eva kamsyader dravyasya anunado jayate kasyacid eva kandaradeh pratisabdah. Yatha kasyacid eva vakyasya pratiyamana'bhidhiyamana-vakyartha-pratiter anantaram dhvanirupalabhyate iti. nimisati esa'ityukte aksnor nimeso' bhidhiyate, devi na bhavati iti pratiyate rupatisayasca dhvanati. atha esam prayogah - tatrabhidhiyamanam caturdha - vidhirupam, nisedharupam, vidhi-nisedharupam, a-vidhi-nisedharupam ca. -------- .25\9 pratiyamanam punar anekadha kvacid vidhau nisedhah ..... kvacinnisedhe vidhih, .... kvacid vidhau vidhyantaram ..... For Personal & Private Use Only

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18 TAPASVI NANDI SAMBODHI kvacinnisedhe nisedhantaram...... kvacid vidhi-nisedhe vidhih .... kvacid a-vidhi-nisedhe nisedhah .... kvacid vidhi-nisedhayor vidhyantaram ... kvacid vidhi-nisedhayor nisedhantaram .... kvacid vidhau anubhayam .... kvacin nisedhe anubhayam .... kvacid vidhinisedhayor anubhayam .... kvacid a-vidhi-nisedhe anubhayam .... ...... pratiyamana - abhidhiyamana - vakyarthanam anantyad dhvanirupam api anekaprakaram. dhvanisca dvidha. artha-dhvanih sabdadhvanisca. tayor artha-dhvanir anunada dhvanirupah pratisabda-dhvanirupasca ... (pp. 253) - evam laukike'pi vacasi abhidhiyamanam pratiyamanam tatparyam ca paryalocaniyam iti.... eatena kavya-vacasor dhvani-tatparyayosca kvacit samplavo'pi vyakhyatah. - On pp. 251 252 we read "evam anyepi mahakaviprayogesu dhvani-visesa gavesaniyah, iti yad uktam, tatparyam eva vacasi, dhvanireva kavye, ityadi. kah punah kavya vacasor dhvani-tatparyayor visesah ? nanuktam purastat. yad avakram vacah sastre loke ca, vaca eva tat, vakram yad arthavadadau tasya kavyam iti smrtih. yad abhipraya-sarvasvam vaktur vakyat pratiyate, tatparyam arthadharmas tacchabda-dharmah punar-dhvanih, saubhagyam iva tatparyam For Personal & Private Use Only

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Vol. XXIV, 2001 TATPARYA' IN BHOJA antaro guna isyate, vagdevataya lavanyamiva bahyas tayor dhvanih. adura-viprakarsat tu dvayena dvayam ucyate, yatha surabhi-vaisakhau madhu-madhava-samjnaya." iti. Now we will first quote at length from Dr. Raghavan (pp. 161, Sr. pra) along with our observations. He observes 19 "What is Bhoja's Tatparya? The tatparya-sakti refuted by Anandavardhana is the Mimamsaka's. Upholding it, Dhanika says that it is not necessary to recognise a new function called dhvani." We may add that it could be true that Anandavardhana discarded tatparya of the Mimamsakas, without of course naming the same. We know that Ananda uses the term, 'tatparya' meaning 'intention of the speaker' and not the 'tatparyavrtti', Though of course Abhinavagupta mentions it in the strict Mimamsaka sense of the Abhihitanvayavadins and takes it to be the second sabda-vrtti, counted after abhidha and before laksana, vyanjana being the turiya. So, Dr. Raghavan's observation seems to be slightly off the mark. Actually 'tatparya' is used in various senses by Anandavardhana as quoted by Dr. Raghavan himself and we will go to see it later. Dr. Raghavan (pp. 161, ibid) proceeds, "Bhoja follows in the gap between the two and greets both with both his hands."- We know that Dhanika's tatparya is more extended than that of the Mimamsakas. For Dhanika tatparya comes after abhidha and laksana and it includes the whole meaning of a given sentence, be it only abhidhartha, or one with laksyartha, or one charged with even vyangyartha on top of both these, i.e. abhidhartha and laksyartha. Thus Dhanika's and so also Dhananjaya's concept of tatparya is unique and it crosses the limits of mimamsaka's traditional tatparya, not acceptable to the dhvanivadins as a vehicle of the suggested sense. Dr. Raghavan is perhaps near the truth when he observes that 'Bhoja greets both the dhvanivadin and also Dhanika simultaneously. His observation For Personal & Private Use Only

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20 TAPASVI NANDI SAMBODHI is near the truth because Bhoja talks of both 'tatparya' and 'dhvani' in the same breath. Dhanika totally discards dhvani but Bhoja has a place for it. But we will have to carefully read between the lines and try to underline the exact difference between these two concepts of 'tatparya' and 'dhvani' as advocated by Bhoja. We will go to see further how we beg to differ from Dr. Raghavan. But for the present, a fuller quotation from Dr. Raghavan who observes ... (pp. 161, ibid). "He accepts Anandavardhana's Dhvani and his adversaries' Tatparya. Tatparya is used by Bhoja in two meanings, one larger and another a more restricted one. While he speaks of tatparya as one of the four kevalasabda-sambandha-saktis, (vrtti, vivaksa, tatparya, and pravibhaga), he uses tatparya in a larger sense. Under it comes the Abhidhiyamana vakyartha; which Anandavardhana urges must be the proper meaning of tatparya. But Bhoja brings under it Anandavardhana's dhvani, as Dhanika and other earlier critics of Anandavardhana urged. The abhidhiyamana is not called exactly tatparya. A special sakti like that is not called forth by Bhoja for the primary import of a sentence, as by the Mimamsakas. The primary sense of a sentence he says, is got by akanksa, sannidhi, yogyata etc., when the words themselves deliver the meaning of each through abhidha, laksana, or gauni sakti. Or, as Kumarasvamin puts it, the very sentenee in proper grammatical build gives its vakyartha by its own inherent nature : "tarhyatra samsarga-rupo vakyarthah katham pratiyata iti cet, tarkikanam iva vakyamahimna, na punah tatparyena mimamsakanam iva iti brumah ata eva te varnayanti akanksadimatve sati padanam padarthanam va samanvayasaktih vakyam tad balayato vakyarthah." (pp. 32.33 Prataparudriya vyakhya, Balamanorama Edn.)." Now here we have to scrutinize this observation of Dr. Raghavan as supported by Kumarasvamin on the Prataparudriya. Dr. Raghavan's two remarks above need attention. As quoted above we read. "While he speaks of Tatparya as one of the four kevalasabda-sambandha-saktis, he uses Tatparya in the larger sense. Under it comes the Abhidhiyamana vakyartha which Anandavardhana urges must be the proper meaning of Tatparya. ----- The Abhidhiyamana is not called exactly tatparya." For Personal & Private Use Only

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Vol. XXIV, 2001 TATPARYA' IN BHOJA 21 Now these two statements seem to contradict one another. Bhoja's words as quoted above read (pp. 246, Edn. Josyer, sr. Pra) - "yatparah sabdah sa sabdartha iti tatparyam. tacca vakya eva upapadyate. padamatrena abhiprayasya prakasayitum asakyatvat. tacca vakya-pratipadyam vastu tri-rupam bhavati. abhidhiyamanam, pratiyamanam, dhvanirupam ca. yatra yad-upatta-sabdesu mukhya-gauna-laksanadibhih sabda-saktibhih svam artham abhidhaya uparatavyaparesu akanksasannidhi-yogyatadibhir vakyarthamatram abhidhiyate tad abhidhiyamanam. Thus for Bhoja there is clear recognition of what he calls abhidhiyamanatatparya arrived at as vakyartha. True, he has called tatparya to be "kevalasabda-sambandha sakti", thus we can equate it -at least so far as abhidhiyamana tatparya goes, - with the "tatparya' of the Mimamsakas. That Bhoja also calls it a 'sabda-sakti is absolutely clear. So Dr. Raghavan's remarks as quoted above do not explain exactly what is intended by Bhoja. Even Kumarasvamin on Prataparudra as quoted by Dr. Raghavan (pp. 161, ibid) also seems to be off the mark. Bhoja clearly calls the four viz. vitti, vivaksa, tatparya and pravibhaga as "Kevala-sabda-sambandha-saktayah". The Vakyamahima' of the tarkikas is at least a recognition of the Mimamsaka-tatparya, be it not an overt one. But Bhoja has his own tradition and his own terminology. It should be very clear in our minds that Bhoja accepts three-fold tatparya viz. abhidhiyamana, pratiyamana and dhavni. The first one is purely the tatparya of the Mimamsakas. The second is reserved for implicit sense in sentences used in ordinary parlance, such as "vinam bhunksva..." etc. Pratiyamana thus should be equated with the unspoken intention of the speaker, not directly expressed-abhidhiyamana-in a statement. The word 'dhvani' is reserved by Bhoja for 'poetic intention' covered by poetic expression. dhvani -tatparya' for Bhoja is met with only in the domain of what we call poetry or literature and never in 'loka-worldly context-or in discourses of various disciplines, i.e. sastra. "tatparyam eva vacasi dhvanireva kavye" would mean only this. By 'vacas', Bhoja means language as used in loka and sastra alone, and 'kavya' is absolutely different from this 'vacas'. So, poetic intention of a kavya-vakya is 'dhvani-tatparya' for Bhoja. But we should again very carefully note that Bhoja never mentions 'vyanjana' in this context. So, his dhvani-tatparya i.e. poetic intention would equate with For Personal & Private Use Only

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22 TAPASVI NANDI SAMBODHI 'vicitra abhidha' of Kuntaka which embraces in its fold very poetic expressions at all levels such as abhidha, laksana and also vyanjana. Bhoja's 'pratiyamana' is a special term clubbed with intention of a speaker at worldly parlance. It is all implicit sense in ordinary conversation. It is anything but poetic. Everything that is poetic is all 'dhvani-tatparya' for Bhoja. This is clear thinking. In view of the above, I would venture to observe with due respect for Dr. Raghavan that his observation, viz. "He even goes so far as to restrict the name tatparya to the suggested, that is, to Dhvani, within which we can include his Pratiyamana also. Therefore, Bhoja's position is a compromise and at a later stage, it deserts Dhanika and others to follow Anandavardhana and makes Tatparya a name for dhvani"- (pp. 162), is off the mark. Bhojas 'pratiyamana' is implied sense i.e. sense not directly expressed in sentences used at ordinary parlance. This can never be identical with, or this can never be included in 'Dhvani' of Bhoja, which is for him "implicit sense in a poetic expression. i.e. "kavya' alone." Dr. Raghavan further discusses Vidyanathas view which we will pick up in due course later. Dr. Raghavan himself partly comes to realize what we have observed above when he says, (pp. 163, ibid) - "Both the sections on Dhvani in the 6th and 7th chapters of the sr. pra (pp. 221, and pp. 251-2 Edn. Josyer) close with the following verses - (Actually the ch. 7 does not close with these verses) - "tatparyameva vacasi, dhvanireva kavye . saubhagyam eva guna-sampadi vallabhasya. lavanyameva vapusi svadate'nganayah srngara eva hrdi manavato janasya." and, yad-abhipraya-sarvasvam vaktur vakyat pratiyate tatparyam, artha-dharmas tat, sabda-dharma punar dhvanih saubhagyam eva tatparyam antaro guna isyate vagdevataya lavanyam iva, bahyastayor dhvanih, adura-viprakarsattu dvayena dvayam ucyate, yatha surabhi-vaisakhau madhu-madhava-samjnaya. UD1 vate For Personal & Private Use Only

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Vol. XXIV, 2001 TATPARYA' IN BHOJA 23 In ordinary speech and writing, the purport is called Tatparya; but the purport in poetic expression is called Dhvani. It is even as the same Caitra and Vaisakha months are called from another point of view, Madhu and Madhava, or to add a further illustration, the Karana, karya and sahakarin of the world are called in kavya, the vibhava, anubhava, and sancarin. And what is the difference in the nature of the ordinary utterance and the poetic utterance, that the purports in the two cases must be called by two different names, Tatparya, and Dhvani ? Ordinary talk and writing is 'a-vakra' not beautiful; poetic expression is 'vakra', beautiful. "yad avakram vacah sastre loke ca vaca eva tat vakram yad arthavadadau tasya kavyam iti smrtih." Dr. Raghavan further observes-(pp. 164)- "Therefore a more graceful name for tatparya is dhvani; this is the idea we get from the two verses of Bhoja, 'tatparyam eva vacasi' etc. and, 'yad avakram-etc.' But suddenly he turns the statement the other way and says that the Abhipraya, the entire intended idea, is a quality of artha. That is, Tatparya is artha-dharma; Dhvani on the other hand is sabda-dharma. What does Bhoja mean by this? Does he mean that, looked at from the point of view of the sabda it is Dhvani and, from that of artha, Tatparya ? Or that Dhvani is the name of the vyanjaka-sabda and that Tatparya is the name of vyangya-Artha ? That Dhvani is the vyanjana, sabda-vyapara and Tatparya is its result ? Or, does he mean that sabda-dhvani is Dhvani and arthadhvani is tatparya ? The last is clearly impossible; for, he speaks of Dhvani as pertaining to both sabda and Artha. Again, there is more poetry than scientific analysis when Bhoja says that Tatparya is internal, is the saubhagya of Vak or speech, and Dhvani is external, the lavanya of Vak. Another attempt, Bhoja makes, to clarify the issue; he says in conclusion that you can call either by either name; they are identical; just as the months of Caitra and Vaisakha, so called from an astronomical-point of view, are called Madhu and Madhava from another point of view, by two other names, so also purport of an expression can be called Tatparya or Dhvani. To sum up : (1) Bhoja accepts Anandavardhana's Dhvani (2) He first calls it a department of Tatparya, but finally says that the two are identical. In the latter up. For Personal & Private Use Only

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TAPASVI NANDI SAMBODHI stage, Tatparya does not include Abhidhiyamana-vakyartha, but is a name of the pratiyamana and the Dhvanyamana Arthas. (3) Bhoja makes an artificial division of the suggested element to pratiyamana and the Dhvanirupa, which is unnecessary. (4) The distinction into Dhvani of Alamkara, vastu and rasadi found in Anandavardhana is absent from Bhoja. (5) 'Upasarjaniksta-svarthatva' is mentioned by Bhoja as part of the definition of Dhvani, but its implications are not realized and worked out. "Dhvanikavya where Dhvani is predominant, gunibhuta-vyangya and citra-kavya or Avyangya" is other classification of Anandavardhana, missed in Bhoja." We will now try to discuss Dr. Raghavan's observations at length. Before we start analysing his observations, we may express our hunch, and perhaps the observation may be nearer the truth, that when Bhoja talks of "saubhagya" and "lavanya" in the above quotation, he borrows these terms and their connotation as seen in Kuntaka first. We know that Kuntaka talks of three margas such as sukumara marga, vicitra marga and madhyama marga. In both sukumara and vicitra margas we find lavanya with different connotation. "Madhyama' as the name itself suggests is a pleasing mixture of the two having a separate identity of a mixed variety. But Kuntaka later adds 'aucitya' and 'saubhagya' as excellences common to the three margas. The 'auchitya' puts stress on fitness of words and ideas, while 'saubhagya' arises out of the realization of all the resources of a composition. We will examine this with apt quotations from Kuntaka as follows :'Lavanya' as manifested in the sukumara marga is defined as - (pp. 49, Edn. K. Kris.) -"evam prasadam abhidhaya lavanyam laksayati - "varna-vinyasa-vicchitti pada-samdhana-sampada, svalpaya bandha-saundaryam lavanyam abhidhiyate". (V.J. I. 32) varna-vinyasah, tasya saundaryam ramaniyakam bandho lavanyam For Personal & Private Use Only

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25 Vol. XXIV, 2001 TATPARYA' IN BHOJA abhidhiyate, lavanyam ityucyate. kidrsam ? varnanam aksaranam vinyaso, vicitram nyasanam, tasya vicchittih, sobha vaidagdhya-bhangi, taya laksitam padanam sup-tin-antanam samdhanam samyojanam, tasya sampat, sa'pi sobhaiva, taya laksitam. kidrsya ? ubhaya-rupaya'pi svalpaya manan matraya natinirbandha-nirmitaya, tad ayam atra arthah - sabdartha-saukumarya-subhagah sannivesa-mahima lavanyarupo gunah kathyate - (Trans. K. Kris. pp. 335, 336) - "After perspicuity, grace is explained When even a little beauty in respect of alleterative syllables and in the choice of diction results in the charm of syntax and contributes to the strikingness of style, we have the excellence called 'grace'. (32) Syntax refers to effective sentence-construction. Its charm is designated 'grace'. It is characterised by the beauty of alleterative syllables on one hand and in the choice of striking diction on the other. But both these contributory nents remain only in the background and do not attract forced attention as they are created by the poet effortlessly. The idea is : The charm in synctactic construction with striking ease and tenderness in words and meanings is regarded as excellence called "grace". The 'lavanya' as revealed in vicitra-marga is defined by Kuntaka at V. J. I. . 47- as ! "atralupta-visargantaih padaih protaih parasparam; hrsvaih samyoga-purvaisca lavanyam atiricyate." - (I. 47) -asminnevamvidhaih padair lavanyam atiricyate pariposam prapnoti. kidrsaih? parasparam anyonyam protaih samslesam nitai). anyacca kidisaih ? alupta-visargantaih. alupta-visargah sruyamana-visarjaniya anta yesam tani tatho ktani, taih. hssvaisca laghubhih. samyogebhyah purvaih atiricyate iti sambandhah. tad idam atra tatparyam-purvokta-laksanam lavanyam vidyamanam anena atiriktatam niyate. For Personal & Private Use Only

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TAPASVI NANDI SAMBODHI (Trans. K. Kris. pp. 348-349, ibid) "By words without elision of the final aspirates and in euphonic combination with each other, and by syllables, which precede conjuncts, 'grace' is enriched." (I. 47) In the brilliant style, the quality of 'grace' gets enriched by the use of the following : words which mutually coalesce in harmonious combination; which contain final aspirate sounds without elision, i.e. with fully intonated aspirates at the end, and with short syllables preceding conjunct consonants. The idea is that besides the features already noted of 'grace under the elegant, these new additions will enrich it in the 'brilliant "Aucitya' and 'saubhagya' go with all the margas. 'Saubhagya' is defined at V. J. I. 55 as - (pp. 69, ibid) "evam aucityam abhidhaya saubhagyam abhidhatte 'ityupadeya-varge'smin yad artham pratibha kaveh, samyak samrabhate tasya gunah saubhagyam ucyate." - (I. 55) - ityevamvidhe asmin upadeyavarge sabdadyupeya-samuhe yad artham, yannimittam kaveh sambandhini pratibhasaktih samyak, savadhanataya samrabhate, vyavasyati, tasya vastunah prastutatvat kavyabhidhanasya yo gunah sa saubhagyam iti ucyate bhanyate. tacca na pratibha-samrambha-matra-sadhyam, kintu tad-vihita-samastasamagri-sampadyam, iti aha - "sarva-sampat-parispand sampadyam sarasatmanam, alaukika-camatkara-kari kavyaika-jivitam." - (1. 56) sarva-sampat-parispanda-sampadyam sarvasyopadeyaraser ya sampattir anavadyata-kastha tasyah parispandah sphuritatvam tena sampadyam nispadaniyam. anyacca kidnsam ? sarasatmanam ardracetasam alaukika-camatkara-kari, lokottarahlada-vidhayi. kim bahuna ?, tacca kavyaika-jivitam, kavyasya parah For Personal & Private Use Only

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Vol. XXIV, 2001 TATPARYA' IN BHOJA paramarthah, ityarthah - [Trans K. Kris. pp. 354, 355, ibid] - "In the wide-ranging material before the poet that which is pitched upon by the genius of the poet for its activity endows the whole with the quality of 'splendour'. (I. 55) The poet has before him a lot of raw material like words and so on, awaiting to be picked up. Now the poet's genius selects only one amidst them to show its wonderous capacity and since that becomes most relevant to the poetic activity as a whole, there arises a quality which is designated as 'splendour'. In fact it is a quality which can not be achieved merely by the activity of creative genius either; one and all the different constituents will have to cooperate in bringing it about : 'It is something attained by the full co-operation of all the constituent elements and it is something which surely results in an extra-ordinary aesthetic effect in the mind of the connoisseur. In short, it is the whole and sole essence of poetry.' (1. 56) - . The first epithet explains how each and every constituent in the vast raw material availble to the poet, should shine at its best without a single flaw. It is only then that the over-all literary quality of 'splendour' is achieved. The second epithet points out that its appeal to the sensitive tastes of connoisseurs is unfailing and extra-ordinary. In a word it deserves to be the life-essence or 'sine qua non' of poetry." Perhaps here lies Bhoja's original inspiration of his treatment of 'prabandha-gunas'. Dr. Raghavan observes about these (pp. 314) : "Bhoja gives here a list of features which go to make up the best poem. It is almost a statement of the criticism of work as a whole. Sabda-gunas are the physical or formal features; Artha-gunas pertain to the content and theme; the ubhayagunas embrace both." ---- (pp. 315 ibid)" These features of the prabandha are called gunas by Bhoja because they contribute to the beauty of the poem. Though Bhoja does not directly name'lavanya' and 'saubhagya' as gunas, he does mention them here while treating 'tatparya'. Let us see it once again. ... He observes that, that which is 'tatparya' or purport in ordinary speech is termed 'dhvani' in poetry. Here we may say that Bhoja's 'dhvani' is not 'principal For Personal & Private Use Only

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28 Thell DJ TAPASVI NANDI SAMBODHI suggested sense' alone. But whatever is the purport of a beautiful poetic expression, whatever may be labelled as 'aesthetic' in poetry at any levelexpressed, indicated and also suggested-is 'dhvani' 'principal purport of a beautiful poetic expression.' Then Bhoja explains this dhvani' in 'kavya' as "saubhagyam eva gunasampadi vallabhasya lavanyam eva vapusi svadate'nganayah songara eva hrdi. manavato janasya." Among the treasure of gunas only 'saubhagya' is tasted, (both) in case of a vallabha i.e. beloved person (as well as in the person of a kavya-purusa). Now 'saubhagya' as seen in Kuntaka above is everything in poetry. It is this, that and everything. It is pratibha, it is pratibha's launching pad, it is suggested. meaning, + + + + --- Among the wealth of gunas of a lover 'saubhagya' is the most praise-worthy. In case of a lady "lavanya' is the quality which is tasted by the aesthetics. Abhinavagupta in his Locana mentions "lavanya-candrika" -"na ca avayavanam eva nirdosata va bhusanayogo va lavanyam. prthan-nirvarnyamana-kanadi-dosa-sunya sariravayavayoginyam api alamkrtayam api lavanya-sunya iyam' iti, a-tathabhutaya api kasyancil, 'lavanyamrta-candrika iyam' iti sahrdayanam vyavaharat.' (pp. 24, Edn. Dr. Nandi, ibid; Locana on Dhv. I. 4). Bhoja also equates this 'dhvanireva kavye' with 'anganayah lavanyam', which for Anandavardhan and Abhinavagupta was not a physical quality but something over and above mere physicality, a quality emerging from the total personality of a lady. Beauty is thus abstract, though revealed by physical and other features alike. Bhoja further gives one more explanation. He says--and this is by implicationthat as is the quality of 'sngara'-"raso'bhimano' hamkara songara iti giyate"- the highest quality of an aesthete, so is this 'dhvani' in kavya. It is not just the 'dhvani' of Anandavardhan and it is not the charm of vyanjana alone, a name (=vyanjana) Bhoja is never enthusiastic to mention. But this quality is that which emerges from 'total poetry. This can be equated with Kuntaka's saubhagya.' For Personal & Private Use Only

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29 Vol. XXIV, 2001 TATPARYA' IN BHOJA Now we will be able to explain the other observations of Bhoja in a more satisfactory fashion. He says, "yad abhipraya-sarvasvam vaktur vakyat pratiyate, tatparyam; artha-dharmos tat, sabda-dharmah punah, dhvanih" We may add 'kavya' before 'vakyat to mean "kavya-vakyat.' The essence (abhipraya-sarvasva) which is understood from a poetic statement, that we may add 'tat before tatparya) is tatparya, which is artha-dharma and also sabdadharma, and is termed 'dhvani' (sabdadharmah punah, sa dhvanih iti ucyate). Then Bhoja further observes that this (poetic) tatparya (which is 'dhvani) is like the quality of saubhagya (of a beloved person, vallabhasya'), an internal, quality (of poetry). It is like the lavanya' or abstract beauty of the goddess of speech "like lavanya' of a beautiful lady. This is an external quality-bahya guna. It is something manifested at external level like 'having beantiful eyes''sulocanatva' of a lady, we may add. The fact is that this poetic tatparya i.e. dhvani is beauty both internal and external, for Bhoja. Both, observes Bhoja, are explained by both -'dvayena dvayam ucyate.' The idea is that if we dig deeper we will realise that poetry or kavya itself being an abstract-amurta-entity, there is hardly anything which can be stamped as 'external' or 'internal in the literal sense. Actually both are both, for both are beyond physicality. Just as caitra and vaisakha are also termed madhu and madhava, similarly the artha-dharma and sabda-dharma both make for the supreme beauty of poetry. So, this, we feel, explains Bhoja's concept of tatparya satisfactorily and had he been alive, perhaps Dr. Raghavan would have accepted this explanation. For Personal & Private Use Only

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SOME PROBLEMS OF THE UPANISADS AS A SRUTI LITERATURE* VIJAY PANDYA It would almost be a trite statement that since times immemorial Upanisads along with the Vedas, Brahmans and Aranyakas have been recognised as the Sruti or revealed literature. There is almost an indisputable tradition that the Vedas, Brahmans, Aranyakas and Upanisadas form the entire Vedic corpus and hence the Upanisads have attained the unassailable position of being the Sruti literature. Out of this whole Vedic corpus, there seems to be some problems about the Upanisads as to their being Sruti literature. Though the tradition nowhere casts any aspersion on the Upanisads as Sruti literature, nevertheless, it shows some chinks also. First of all, the word designating the Upanisadic literature itself is liable to be understood in more than one sense. The word Upanisad has retained the original meaning 'secret. The texts which contain the secret (knowledge, instruction etc.) are the Upanisads. And along with these, there are other meanings which have also remained attached to the word. The word Upanisad has also a connotation of the sorcery, a magic formula, a charm or an incantation. The hymns from the VII mandala 7-55 or the X mandala 10-145 are designated as Prasvapini Upanisad and Sapatnibadhanam Upanisad. Then there are some chapters of the Arthasastra of Kautilya also called Upanisad in the sense of secret polity. So this flexible and fluid state of meaning of the word Upanisad causes confusion and detracts from the Upanisads its revelatory character. Then as we know, Upanisads are an integral part of the Vedic literature. All the Upanisads are believed to be connected with one of the Vedas and they are a part of either of the Brahmana or Aranyaka portion. The relation between the Upanisads and the Aranyakas is enveloped in haze and there does not seem to be any clear-cut principle of demarcation. As we know, the Brahmanas and Aranyakas are a germinating ground for the rich crop of philosophical thought. * Paper presented at the 39th Session of the All-India Oriental Conference organised at Vadodara (Gujarat India) from 13 to 15 October 1998. For Personal & Private Use Only

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31 Vol. XXIV, 2001 SOME PROBLEMS OF THE UPANISADS... Many of the passages from the Brahmana and Aranyas are closely resembling that of the Upanisads. It is also not clear when these portion known as Upanisads got separated and came to be recognised as independent Upanisads. We know that even in Sankaracarya's time, some of these Upanisads continued to be related to their relation with the Samhita portion. At the commencement of his bhasya on the Kenopanisad, Sankaracarya remarks t artarugulau dacata 74RITZTERTE: This remark of Sankaracarya refers to the Kenopanisad being a part of the Tatavakara Brahmana.2 Similarly in his bhasya on the Taittiriyopanisad Saikaracarya remarks nityAnyadhigatAni karmANyupAttaduritakSayArthAni kAmyAni ca phalArthinAM pUrvasmingranthe / In the previous parts of the book are treated the appointed works which serve to atone for transgressing that have been committed and also the works desirable for those who seek fruits. Similarly in the beginning of the Chandogyopanisadaand the Brahadaranyakopanisad from the remarks made by Sankaracarya, we can surmise that these Upanisads were a continous part of the Brahmana books. Moreover, at the commencement of his bhasya on the Prasnopanisad Sankaracarya makes some strange remark 4 kasyArthasya vistarAnu-vAdIdaM brAhmaNamArabhyate / The Brahmana i.e. Prasnopanisad which in fact expounds what is stated in the mantras i.e. Mundaka is begun. From this remark it appears that the Mundaka and Prasna are one homogenous Upanisad and not as two independent Upanisads which we have now. Equally strange is the remark made by sankaracarya in the beginning of the Mandukyopanisad. asimariye ata yuage Arts RACERVO I Here sankaracarya treats the Mandukyopanisad and Gaudapadakarika as not only one work but as a prakarana-treatise, thereby implying that Mandukya is not an Upanisad and hence not Sruti. Moreover, the Upanisads are known as the Vedanta occurring at the end of the Vedic literatare. But this is not always so. The Aitareyopanisad forms a part of the Aitareya Aranyaka. Now the chapters 4, 5 and 6 of the II Aranyaka are known as the Aitareyopanisad and beyond this upto chapters 5 this Aranyaka inues. So here, the Aitareyopanisad does not come at the end of the Aranyaka. Now in the second Aranyaka nowhere is mentioned the word Upanisad, whereas, in the beginning of the III Aranyaka, there are words 37974: Hiffart 34f99. Then there is some disauition like that of the Upanisad in the third Aranyaka. But the III Aranyaka is not recognised as the Upanisad though For Personal & Private Use Only

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32 VIJAY PANDYA SAMBODHI the Aranyaka itself specifically and categorically calls itself so. Then there is Maha-Aitareya Upanisad or also called Bahvrca-brahmana-Upanisad which has also never been treated as an Upanisad by the tradition. In fact, Keith discusses this problem under the title "Three Upanisads of the Aitareya-Aranyaka1. Thus there is a lot of uncertainty regarding the Aitareya Aranyaka and this cannot be said to be augmenting an aura to the Upanisad as a Sruti. Further there is a big problem regarding the exact number of the Upanisads. Sankaracarya is credited to have written commentaries on the ten Upanisads viz. Isa-Kena, Katha, Prasna, Mundaka, Mandukya, Taitiriam, Aitareya, Chandogya and Brhadaranyaka. In addition to this Sankaracarya quotes Svetasvatara, Kausitaki and Jabala in his Brahmasutrabhasya. So these Upanisads could be said to have acquired the sanctity of a Sruti. But what about other. works which are designated as the Upanisads, whose number crosses 200? Then the modern scholars divide the Upanisads into Principal and Minor Upanisads. Then traditionally 108 Upanisads have come down to us according to the Muktika-Upanisad. Excluding those canonised Upanisads like Isa, kena and so on, the remaining Upanisads are regarded as comparatively modern Upanisads. If they are modern, what about their being characterised as Sruti ? Apart from the Muktika-Upanisad collection of 108, there are 220 Upanisads used by the Kalyana journal Jan. 1989. According to the Upanisadvakyamahakosa, (reprint 1991, ed. by Gajanan Sadhale) in all there are 239 Upanisads. Of course, in both these lists, there are some names whose claim to be Upanisads is apparently dubious. In the Upanisadvakyamahakosa, the works like Ayurvedopanisad and Caksusopanisad are enumerated as Upanisads. In the Kalyana list, Sri-sukta, Purusa-sukta are also included as Upanisads. Then there are three Aitereyopanisads counted. Then there is an Allopanisad also, which must have originated during the Muslim rule. It is true that there might be some human errors or fau pas but then, this proves that, the Sruti fortress of the Upanisads is not as impregnable as it is supposed to be. Further there is one acute problem regarding the texts of the Upanisads. The whole Upanisadic corpus is in such a flux that it has been almost impossible to critically edit these texts. These is so much anarchy regarding the various texts which go under the name of the Upanisads. To cite me example of Maitrayaniya or Mactrayani or Maitri or Maitreyi or Maitrayana-BrahmanaUpanisad. So many names for one work! Under all these names different texts For Personal & Private Use Only

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33 Vol. XXIV, 2001 SOME PROBLEMS OF THE UPANISADS... are available. So now it is difficult to ascertain whether all these texts belong to one single work under whatever name it goes or all these texts are, in fact different Upanisads. Maxmuller opines that this Upanisad has grown and contains several accretions.? Similarly there is Mahanarayana Upanisad which is also known as Yajniki-Upanisad or as Bihan-Narayan Upanisad. There are different versions in vogue. One version consists of 64 sections, the another one extends upto 80 sections and still another version is said to have 90 sections. Such examples can be multiplied. All this foregoing discussion goes to prove that there are some serious problems regarding the Upanisads being considered as a sruti literature. All these problems have arisen because unlike the four Vedas and related Brahmanas and Aranyakas, Upanisads were not a tightly knit closed system. To this state of affairs, the philosophic and unorthodox, catholic nature of the Upanisads must not have contributed a little ! The Upanisads have continued to be composed from the ancient times to almost the modern times, through the medieval times. Upanisads have continued to proliferate because it was not a rigid system and the Upanisadic literature corpus paid a price for the same by shedding their revelatory character to some extent. The Upanisads essentially represented the philosophical discussions and hence, they avowed to fulfill the spiritual need of the hour by spinning out novel theories or adapting or refashioning the old material to the contemporary requirement. As Maxmuller explains when none of the ancient Upanishads could be found to suit the purpose, the founders of new sects had no scruple and no difficulty in composing new Upanisads of their own.8 But according to the tradition, no Upanisad would remain unattached to any Veda. So here, the Atharvaveda came to their succour as unlike trayi which had become highly sacred and water-tight closed system. Hence most of the newly composed Upanisads were, as Deussen puts it, "smuggled into the canon."9 At another place, Deussen is more explicit. He ware it was the Atharvaveda which opened its arms to the late born or rejected children of the spirit of atman research. The consequence of this generosity was that, in course of time, everything which appeared in the shape of an Upanisad that is a mystical text, whether it were the expression merely of the religious philosophical consciousness of a limited circle or even in individual thinker, was credited to the Atharvaveda.'10 All these factors pose problems for the Upanisads to be regarded as a Srutiliterature, like the Vedas. For Personal & Private Use Only

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34 VIJAY PANDYA SAMBODHI References 1. Satapatha Brahmana XI-6.1, which narrates the story of the proud Bhrgu, Jaiminiya Brahmana narrating the story of Datva and Mitravid. 2. See Paul Deussen, Sixty Upanisads of the Veda, Vol. I, First Edition 1980, p. 207. 3. JE HERET: 446i puffera4... The entire ritual has been treated. 4. A. B. Keith, Aitareya Aranyaka, Oxford University Press, 1989, p. 39-40. 5. (i) S. Radhakrishnan, The Principal Upanisads, Reprint 1978. George Allen Unwin Ltd, In the book there are 18 Upanisads translated and annotated. (ii) R. E. Hume, The Thrteen Principal Upanisads Second Edition, Oxford India Paperback. 6. (i) K. Narayanaswami Aiyer. Thirty Minor Upanisads, Pub. Akay Book Corporation, 1987. (ii) Swami Madhavananda, Minor Upanisad 1992, Advaita Ashrama, Calcutta. 7. See for fuller discussion for the text of this Upanisad, F. Maxmuller, The Upanishads, Part II Reprint 1965, Motilal Banarasidas, Introduct p. 43 to 52 and also... Belvalkar and Ranade, History of Indian Philosophy, Vol II, The Creative Period, Poona, First Edition, 1927, p. 127 to 130. 8. F. Maxmuller, Ancient Sanskrit Literature, p. 284, Chowkhumba Sanskrit series office, Varanasi, 1968 9. Paul Deussen, Sixty Upanisads of the Veda, Vol II, First Edition, 1980. p. 565. 10. Paul Deussen, Fundamentals Philosophy & Upanishads, Tra. Geden A. S., Kanti Publication, 1989, p. 9. For Personal & Private Use Only

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abhijJAnazakuntala'nI apUrva navInatA vasantakumAra ma. bhaTTa bhUmikA saMskRta rUpakonA AraMbhe nAndIzloka ane prastAvanA jevA aMzo AvelA hoya che, jemAM sUtradhAra ane naTI ke pAripArthaka jevAM eka-be pAtro paraspara vAtacIta karIne, rUpaka jovA beThelA sAmAjikone kavi vize ane tenI nATyakRti vize keTalIka mAhitI pUrI pADe che. nATyakRtinI kathAvastu tathA kavinAM kuLa, vidvattA ane amuka prakAranI vizeSa sajjatA vagere vize sAMbhaLIne, prekSakonAM cittamAM te nATyakRtine jovAnI ruci jAgatI hoya che ane jenA pariNAme teo sAvadhAnacitta thaIne raMgabhUmi tarapha unmukha thatA hoya che. A daSTie 'abhijJAnazakuntala'nI prastAvanAmAM je thoDIka prarocanAtmaka vigato ApavAmAM AvI che teno abhyAsa karIe to jaNAya che ke mahAkavi kAlidAse potAnAM agAunAM be nATakonI apekSAe abhijJAnazAkuntalamAM bahu thoDIka-balake mAtra be zabdomAM ja-potAnI kRtinI prazaMsA karI che. jemake, nAndI bloka pUro karyA pachI sUtradhAra naTIne bolAvIne kahe che ke Arye, abhirUpabhUyiSThA pariSadiyam / adya khalu kAlidAsagrathitavastunA navenAbhijJAnazakuntalAkhyena nATakenopasthAtavyamasmAbhiH / tatpratipAtramAdhIyatAM ytnH||2 ahIM kavie bahu namratAthI ane pUrA AtmavizvAsathI kevaLa potAno nAmollekha -tilAsathatavastunA- ja karyo che, tenI AgaLa bIjA koI viroSaNanI jarUra joI nathI. paNa, potAnI nATyakRti amijJAnarakuntana ne mATe temaNe eka navena nATana evA viroSaNano prayoga jarUrI gaNyo che. tyAra pachI sUtradhAra naTIne grISma Rtune anulakSIne eka gIta gAvAnuM kahe che, je sAMbhaLIne te ghaDIka bhUlI jAya che ke eNe kyA prakaraNane abhinIta karavAno saMkalpa karyo che. AthI naTI sUtradhArane yAda karAvatAM kahe che ke naTI - nanvAryamitraiH prathamamevAjJaptamabhijJAnazakuntalaM nAmApUrvaM nATakaM prayoge'dhikriyatAm // ahIM naTIe 'abhijJAnazakuntala' kRtine 'apUrva nATaka' rUpe oLakhAvela che. Ama kavi kAlidAse For Personal & Private Use Only

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36 visantakumAra ma. bhaTTa SAMBODHI sUtradhAra ane naTInA mukhe potAnI nATyakRtine mATe kevaLa be viroSaNo 1. navera ane 2. apUrva - no prayoga karAvIne, sUcaka prarocanA prastuta karI che. paraMtu kRtinA AraMbhe mUkelI AvI prarocanA kRtinA anta sudhI jatAM sarvathA caritArtha thAya che ke nahIM? te tapAsavAnuM mana koIpaNa jamAnAnA sAhityarasikane thAya e svAbhAvika che. AthI prastuta lekhamAM, abhijJAnazAkuntalanI kaI kaI bAbate navInatA ane apUrvatA rahelI che ? enI mImAMsA karavAno upakrama hAtha dharyo che. abhijJAnazAkuntala e "nATaka prakAranuM rUpaka hoI temAM sAta aMko AvelA che. A aMkonuM kalAtmaka saMvidhAna ja pahele tabaddha kRtinI navInatAnuM paricAyaka banI rahe che. a.za.nA aMkonuM kalAvidhAna carcatAM prophe. zrI pI. sI. davesAhebe lakhyuM che ke-"nATakanI aMdaracanAmAM eka suMdara bhAta UpasI AvI che. pahelA, trIjA, pAMcamA ane sAtamA aMkomAM banne nAyaka-nAyikA Ave che. jyAre vaccenA bIjA, cothA - ane chaThThA aMkomAM temAMthI eka ja pAtra Ave che. temAMye bIjA ane chaThThA aMkomAM mAtra nAyaka ja che, jyAre vaccenA caturtha aMkamAM mAtra nAyikA ja che. Ama aMkonI suMdara buTTAvALA hAra jevI samatulAvALI AkRti UbhI thaI che." Ama .sa.nA caturtha aMkamAM kevaLa nAyikAnuM ja pAtra Ave che te tenI tarata ja dhyAna upara AvatI eka viziSTatA che. (ahIM umeravuM joIe ke kAlidAsanI anya nATyakRtiomAM AvI paristhiti AkArita karavAmAM AvI nathI.) paraMtu A vaizistramAM antahita rahelA nAvInyano ane apUrvatAno bodha karAvavo atre abhISTa che : a.ra.nA prathama aMkamAM duSyanta ane zAkuntalA vacce premodbhavanI kSaNathI zarU karIne, kramazaH teno utkarSa varNavatAM varNavatAM kavivara kAlidAse tRtIya aMkamAM temanA gAMdharvavivAha sudhInI parAkASTA nirUpI che. pahelA traNa aMkamAM nAyaka-nAyikA vaccenA-strIpuruSa vaccenA-premanuM (saMbhoga zRMgAranuM) manohArI nirUpaNa jovA maLe che. te pachI pAMcamA ane chaThThA aMkamAM anukrame zakuntalApratyAkhyAna ane abhijJAnanI prApti thayA pachI zakuntalAnI yAdathI saMtapta thatA nAyakanuM citra jovA maLe che. Ama nATakanA uttarArdhamAM yathArtha evo vipralaMbha zRMgAra paNa nirUpAyo che. paraMtu A be vibhAganI vacce caturtha aMkamAM kavie kanyAvidAyano je prasaMga mUkyo che te apUrva che. kAvyasAhityamAM sAmAnya rIte to strIpuruSanA parasparanAM AkarSaNo, tathA milana ane virahathI bharelA premaprasaMgo sarvadA sarvatra nirUpAtA hoya che. paNa strI e kevaLa priyatamA ke patnI ja nathI hotI; athavA kaho ke strI e koInI priyatamA ke patnI bane te pUrve, koIka pitAnI putrI paNa hoya che, ane pitRgRhe te pitAno paNa avismaraNIya prema meLavatI hoya che. Avo prema paNa kAvyano viSaya to banAvo joIe ne ?! mahAkavi kAlidAsa sivAya bIjA koI paNa kavie pitA-putrInA AvA vAtsalyapUrNa premane AvI utkRSTatA sAthe ane utkaTatApUrvaka kAvyano viSaya banAvyo hoya evuM jANamAM nathI; a.za.nI A eka apUrvatA che, navInatA che! For Personal & Private Use Only

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Vol. XXIV, 2001 abhijJAnazakuntala'nI apUrva navInatA pitA karvanuM zakuntalA mATenuM vAtsalya bhale eka cothA aMkamAM raMgabhUmi upara dazyamAna thatuM hoya, paNa nATakanA AraMbhathI ja ApaNane to jANavA maLyuM ja che ke duhitA zakuntalAne mAthe bhaviSyamAM AvanArA koIka dUtinuM zamana karavA teo (tapazcaryAnuM svAbhISTa karma choDIne) somatIrthanI yAtrAe gayA hatA. tIrthayAtrAethI pAchA pharyA pachI, potAnAM ArSacakSuthI duSyanta-zakuntalAnA pariNaya vize jANIne teo prasannacitta thAya che. jevI rIte koI gurune potAnI vighA yogya ziSyane vize saMkrAnta karyAno saMtoSa hoya che, tema yogya jamAIne potAnI dIkarI ApIne, pitAne paNa AnaMda ane saMtoSa ja thato hoya che." A pitA-putrI vaccenA anurAgavizeSane kavie je rIte 4thA aMkamAM vAcA ApI che te joIe tokaNavamuni AraNyaka tapasvI hovA chatAMya dIkarIne sAsare vaLAvatI vakhate (pote pAlaka pitA hovA chatAMya) je lAgaNIo anubhave che tenA zabdo noMdhapAtra che : . yAsyatyadya zakuntaleti hRdayaM saMspRSTamutkaNThayA . . kaNThaH stambhitabASpavRttikaluSazcintAjaDaM darzanam / vaiklavyaM mama tAvadIdRzamidaM snehAdaraNyaukasaH pIDyante gRhiNaH kathaM nu tanayAvizleSaduHkhairnavaiH // ahIM TIkAkAra rAghavabhaTTa kahe che ke hajI zakuntalA gaI nathI ke jaI rahI paNa nathI; paNa bhaviSyamAM) javAnI che eTalA vicAramAtrathI (pitAnuM) hRdaya utkaMThAthI sparzAI gayuM che. putrIsnehathI eka araNyavAsI tapasvInuM hRdaya jo AvuM AkaLavikaLa thaI jatuM hoya to potAnI putrInA navA (prathama) vizleSanAM duHkhothI gRhasthI pitAo to keTalA pIDAtA haze ??? putrIviyoge duHkhI thatA pitAne potAnI dIkarI sAsare vaLAvyAno eka avarNanIya saMtoSa ane AnaMda paNa hoya che, jene A 4thA aMkamAM nIce mujaba rAbdabaddha karavAmAM Avela che : artho hi kanyA parakIya eva tAmadya saMpreSya prigrhiituH| jAto mamAyaM vizadaH prakAmaM pratyarpitanyAsa ivAntarAtmA // 8 // arthAt "kanyA e to kharekhara pArakuM ja dhana che. tene Aje parigrahItA-pati-nI pAse vaLAvIne, mAro (pAlaka pitAno) antarAtmA, jANe ke pArakI thApaNa (enA mULa mAlikane) pAchI soMpI hoya tema, atyaMta prasanna thaI gayo che." Ama kavi kAlidAse pitA-putrInA AvA divya sAttvika premane ' kAvyano viSaya banAvIne apUrva navInatA bakSI che e nirvivAda che. For Personal & Private Use Only

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vasantakumAra ma. bhaTTa SAMBODHI patie potAnI patnI tarapha sahAnubhUtipUrvaka kevuM vartana rAkhavuM, e viro ochAmAM ochI dIkarInA pitAnI keTalI apekSA che ? e vAta asmAnuM sAdhu vivittta saMyamadhanAn. (4-17) zlokamAM kahyA pachI, kaNvamunie putrIe patinA ghera jaIne patnI tarIke kevuM vartana karavuM jarUrI che enuM paNa suMdara mArgadarzana ApyuM che. jemake, 38 zuzrUSasva gurUnkuru priyasakhIvRttiM sapatnIjane bharturviprakRtApi roSaNatayA mA sma pratIpaM gamaH / bhUyiSThaM bhava dakSiNA parijane bhAgyeSvanutsekinI yAntyevaM gRhiNIpadaM yuvatayo, vAmAH kulasyAdhayaH // 9 // AvA zloko dvArA paNa pitAno putrI taraphano sneha ja sUkSma rIte vyakta thaI rahyo che. pati tarIke jamAInA ane patnI tarIke potAnI dIkarInA anuzAsita vartana thakI ja kuTuMbajIvanamAM saMvAda racAto hoya che. jo te saMvAda nA hoya to kuTuMbajIvanamAM sukhanI saMbhAvanA nathI. pitAnA manamAM dIkarInA saMvAdI saMsAra aMge je satata ciMtA rahetI hoya che tenI teo je rIte kALajI le che, temAM paNa temano putrIsneha ja vyakta thaI rahyo che. dIkarInA saMvAdI sukhI kuTuMbajIvana upara pitAnI je dIrghadaSTi hoya che, tene vAcA Apato eka bIjo paNa zloka atre nodhanIya che H dIkarI zakuntalA pitAne pUche che ke huM pharI kyAre A tapovanamAM-piyaramAMpAchI pharIrA ? tyAre pitA kaNva kahe che ke bhUtvA cirAya caturantamahIsapatnI dauSyantimapratirathaM tanayaM nivezya / bhartrA tadarpitakuTumbabhareNa sArdhaM zAnte kariSyasi padaM punarAzrame'smin // 10 // arthAt- ''lAMbA samaya sudhI cAra cheDAovALI pRthivInI sapatnI banIne, duSyantaputrane apratima rAjA tarIke (gAdIe) sthApIne, jeNe putrane kuTuMbanA bharaNapoSaNano bhAra sopI dIdho che evA patinI sAthe tuM A zAnta' AzramamAM pharIthI pAchI AvI zakIza.' A cAreya zloka joyA pachI evuM kahevAnuM prApta thAya che ke kAlidAsa-pUrvenA ke temanI pachInA koI kavie, eka dIkarI taraphanA pitAnA AvA vatsalabhAvane kadApi nirUpyo nathI. paraMparAmAM A vAta yogya rIte ja kahevAI che ke For Personal & Private Use Only

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39 Vol. XXIV, 2001 abhijJAnazAkuntala'nI apUrva navInatA kAlidAsasya sarvasvam abhijJAnazakuntalam / tatrApi ca caturtho'Gko yatra yAti zakuntalA / / a.za.nA sAteya aMkonA kalAtmaka saMvidhAnamAM je cotho aMka judo tarI Ave che te nAyikA zakuntalAnI hAjarIthI nahIM, paNa kevaLa duhitA zakuntalAnI upasthitithI judo tarI Ave che ! emAM pitA kavano ratirUpa svAdiyabhAva vAtsalyarasarUpe vilasI rahyo che te enuM kharuM viziSTaya che." uparyukta daSTikoNathI to aza.nA 4thA aMkanuM apUrva nAvInya che ja, paNa te uparAMta bIjo paNa eka dRSTikoNa sAhityarasikomAM pracalita che, ane te che : 4thA aMkamAM AvatuM kAlidAsanuM nisarganirUpaNa. mahAkavi kAlidAsa jema zRMgArarasanA nirUpaNamAM sarvotkRSTa sthAne virAje che, tema nisarga (prakRti)nirUpaNanI bAbatamAM paNa ajoDa che. temanI kRtiomAM AvatAM prakRti-citraNane vargIkRta karavuM hoya to te cAra-pAMca prakAranuM jaNAya che. jema ke, (1) RtusaMhAra jevI kRtimAM prakRti-varNanane khAtara prakRtivarNana najare caDhe che. eTale ke temAM prakRti pote ja-bhAratavarSamAM anubhavavA maLatI grISmAdi paDDa Rtuono samUha - kAvyano viSaya che. (2) jyAre kumArasaMbhavAdi anya kAvyomAM prakRticitraNa kyAM to mAnavamananI upara eka cokkasa prakArano prabhAva pADavA mATe rajU karavAmAM Avela che. athavA to (3) mAnavamananA bhAvonuM pratibiMba jhIlatI, eTale ke mAnavamananI lAgaNIothI prabhAvita thatI evI prakRtinuM citra paNa AkArita karavAmAM Avela che. (4) "meghadUta' jevI kRtimAM mAnavabhAvonuM prakRtimAM AropaNa karIne kavie prakRti-varNana karyuM che. virahI yakSano atRpta kAma samagra prakRtimAM kAmuktAne bharI de che ! AvI ja sthiti vikramorvazIya nATakanA kayA aMkamAM paNa jovA maLe che. (5) paraMtu A badhA prakAranA prakRtivarNanane je atikramI jAya che, te che a.ra.nA cothA aMkamAMnuM prakRti-varNana. ahIM mahAkavie mANasa ane prakRtinuM drata miTAvI dIdhuM che. prophe. tapasvI nAndI jaNAve che te mujaba sarva vatu hUM vraha | ema kahenArI upaniSadakAlika advaitAnubhUtine jo koIpaNa kavie kAvyasAhityamAM siddha karI hoya, sAkAra karI batAvI hoya to te A mahAkavie karI che. "zakuntalA' zabdano artha sUcave che te mujaba rAkuntalA pote to prakRtinuM saMtAna che. zakuntalAe prakRti sAthenI potAnI AvI AtmIyatA pramAMkamAM ja vyakta paNa karI che. jemake, zakuntalA anasUyAne kahe che ke, kevaLa pitAnA kahevAthI ja huM vRkSone jaLasiMcana karuM chuM evuM nathI. paraMtu mane paNa A vRkSone vize sahodara bhAIbaheno jeTalo ja sneha che." e pachI thoDI vAra, anasUyA kahe che ke tuM navamAlikAne jaLasiMcana karavAnuM bhUlI gaI, tyAre te kahe che ke- tarAtmAnamAM viSyamA (u. 22). zakuntalA jo potAnI jAtane pANI pAvAnuM bhUlI jAya to ja, navamAlikAne paNa pANI pivaDAvavAnuM bhUlI zake. arthAt zakuntalA navamAlikAne bhUlI jAya te saMbhavita nathI. kavie nisarga sAthenI zakuntalAnI AvI AtmIyatAnuM utkRSTa pradarzana 4thA aMkamAM karyuM che : For Personal & Private Use Only

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vasantakumAra ma. bhaTTa SAMBODHI sakhIo rAkuntalAne patigRhe mokalavA mATe taiyAra karI rahI che. tyAM RSikumAro vastrAlaMkAro laIne AvI pahoMce che. teo jaNAve che ke kAzyape vananAM vRkSo pAsethI zakuntalAne mATe puSpo laI AvavA amane mokalyA hatA, tyAre vanaspatimAMthI vanadevatAe hAtha bahAra kADhIne phUlavastro, lAkSArasa ane alaMkAro vagere mAMgalyasAmagrI ardhI che !"ahIM nisargakanyA zAkuntalAne zaNagAravA nisarga samughata thAya che. prakRti jANe eka pAtra banI raMgabhUmi upara rajU thAya che evuM citra ApyA pachI kavie tapovanavRkSone saMbodhIne eka zloka mUkyo che - pAtuM na prathamaM vyavasyati jalaM yuSmAsvapIteSu yA nAdatte priyamaNDanApi bhavatAM snehena yA pallavam / Adye vaH kusumaprasUtisamaye yasyA bhavatyutsavaH seyaM yAti zakuntalA patigRhaM sarvairanujJAyatAm // 19 // je prakRtie zAkuntalAne rANagAravA maMgalasAmagrI ApI hatI, tenA pratye rAkuntalAne kevo adbhuta bhAva hato tene AmAM zabdabaddha karavAmAM Avela che. patigRhe saMcaratI zAkuntalAne anumati ApavA prakRtine kavamunie je vinaMtI karI, tenA pratisAdarUpe tarata ja nepathyamAMthI kokilarava saMbhaLAya che ane AkAzavANI paNa thAya che ke ramyAntaraH kamalinIharitaiH srobhishchaayaadrumairniymitaarkmyuukhtaapH| bhUyAt kuzezayarajomRdureNurasyAH zAntAnukUlapavanazca zivazca panthAH // 20 // mAnava ane prakRti vaccenuM AvuM AtmIyatAbharyuM nirUpaNa jagasAhityamAM mAtra viralaja nahIM, paNa ajoDa paNa che. A paNa zAkuntalanI (4thA aMkanI) apUrva navInatA che ! aneka sadIonA ane vibhinna pradezonA sAhityarasikoe a...ne pInaH pujena mANyuM che ane je eka sAdhAraNa anubhUti meLavI che tene A rIte zabdabaddha karavAmAM AvI che : kAvyeSu nATakaM ramyaM, tatrApi ca zakuntalA / tatrApi ca caturtho'Gkastatra zlokacatuSTayam // paraMparAgata A zlokamAM paNa a.sa.nA 4thA aMkane ja enI navInatA ane apUrvatA mATe adhorekhAMkti karavAmAM Avela che. prAsaMgika rIte A zlokanA anusaMdhAne, e muddo paNa atre vicAraNIya For Personal & Private Use Only

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Vol. XXIV, 2001 'abhijJAnazAkuntala'nI apUrva navInatA che ke 4thA aMkanA kyA cAra zlokane hRdayasparzI gaNavAmAM AvatA haro? pratyeka bhAvakanI pasaMdagI alaga alaga hoI zake che. paraMtu upara 1mAM darzAvyA anusAra a..mAM pitA-putrInA vAtsalyanuM marmasparzI apUrva Alekhana che-e vAtane dhyAnamAM laIne vicArIe to kaNavanI uktiomAMthI e cAra zlokane pasaMda karavAnA thAya ! jemake, () yAtya (4-6), (2) utpaphALo 0 (4-25) athavA marmAnuM sAdhu (4-7), (2) zaznapasva gurUnuM (4-28) ane (4) artho di nyA. (4-22). paNa, jo A aMkamAM mAnava ane prakRtinuM advaita sadhAyuM che, te ramAM AlekhAyelA muddAne dhyAnamAM laIne vicArIe to judA ja cAra zlokone uttama kahevAnA prApta thAya. jemake, (2) kSauma na0i (4-1), (2) amI veti (4-8), (3) pAtuM na prathama (4-) ane (4) pAntaraH matinItaii0 (4-22) athavA, yapanI pitA tarIkenI hRdayasparzI traNa uktio (4-6, 18 ane 22) ane zakuntalAno prakRti taraphano AtmIyatAbharyo bhAva darzAvato patuM na prathama (4-1) ema kula cAra zlokone judA-uttama zlokyatudaya tarIke- tAravI zakAya. TUMkamAM, cothA aMkanA utkRSTa amuka cAra zlokono nirNaya paNa, .ra.nI uparyukta dvividha apUrva navInatAone dhyAnamAM laIne ja karavAno raheze. .ra.nI eka trIjI apUrvatA ane navInatAne paNa atre udghATita karavAnI che. mahAkavi kAlidAse temanAM agAunAM be nATako-mAlavikAgnimitra ane vikramorvazIya-mAM nAyaka agnimitra ane purUravAne anukrame navayauvanA rAjakuMvarI mAlavikAnA ane nityayauvanA apsarA urvazInA premamAM AkarSAyelA nirUpyA che. te banne nAyako agAuthI paraNelA che ane jyAre navI nAyikAnA premamAM kheMcAya che tyAre mahAdevI taraphathI nAnA-moTA aMtarAyo UbhA thatA rahe che. (AvA prasaMgoe, vacce vacce narmasaciva vidUSaka taraphathI nAyakane judI judI madada paNa maLatI rahe che ane tenA mArgathI takalIphomAM umerA paNa thatA rahe che.) alaMkArazAstrIya paribhASAmAM vicArIe to zRMgArarasanA nirUpaNamAM kavie uddIpanaprazamananI yuktithI prasaMgAlekhana karavAnuM hoya che. eTale ke raMgabhUmi upara zRMgAranI satata jamAvaTa karavAne badale vacce vacce koIka aMtarAyathI, te premaprasaMgomAM vikSepa paNa paDavo joIe ane zRMgArane paripuSTa karavA, pArzvabhUmAM (vidUSakAdi dvArA) hAsyane paNa gINa bhAve sthAna maLavuM joIe. Ama mukhya rasanI sAthe koIka rIte rasAntara paNa mUkatA rahevuM-te mukhya rasanI siddhimAM upakAraka gaNavAmAM AvyuM che. A daSTie vicArIe to kavi kAlidAsanA pahelA nATaka "mAlavikAgnimitra'mAM dhAriNI ane irAvatI nAmanI be pUrvapatnIo agnimitra ane mAlavikAnA praNayamArgamAM antarAyarUpa banIne UbhI che. jyAre bIjA, vikramorvazIya nATakamAM purUravA ane urvazInA premaprasaMgomAM, zarUAtamAM (trIjA aMka sudhI), kAzIrAjaputrI auzInarI taraphathI antarAya naDyA kare che (ane pachIthI, urvazInuM indraparAdhInatva judI rIte antarAya sarjavA ughata thAya che.) paraMtu mahAkavi kAlidAsa For Personal & Private Use Only

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42 vasantakumAra ma. bhaTTa SAMBODHI jyAre temanA trIjA, a.za. nATakanI rajUAta kare che tyAre zRMgAranA nirUpaNamAM uddIpana-prazamananI vidhAne anusaravA mATe mahAdevI vasumatI ke haMsAdikA jevI pUrvapatnIono antarAyo UbhA karavA viniyoga karatA nathI. balka, A pAtro raMgabhUmi upara eka paNa vAra AvatAM ja nathI. (emano je rIte ullekha thAya che, tenAM prayojano paNa viziSTa che ane vadhu kAvyatvapUrNa che.) vidUSakane paNa kavie bahu caturAIthI mukhya nAyikAnI sAme kyAreya prakaTa thavA dIdho nathI. have a.za. joIe to duSyanta ane zakuntalA vaccenA praNayaprasaMgamAM aMtarAyanuM tattva sarvathA apUrva che, navIna che, ane te che durvAsAno zApa upalaka daSTie vicArIe to-kavie A praNayaprasaMganI kathAmAM aMtarAyanA upakaraNa tarIke paraMparAgata rItanI mahAdevIo-pUrvapatnIono jarIke upayoga nahIM karatAM, eka atiprAkRta (Super-natural) tattvano (zApano) viniyoga karyo che evuM jaNAya. sAmAnya rIte mahAdevIo to kyAnA nAyakanI sAthe ja saMkaLAyelAM pAtro hoya che. te strIsahaja ISyane vara thaIne aMtarAyo UbhA kare to te samajI zakAya, svAbhAvika paNa lAge. paNa koI kavi jyAre zApano prayoga kare tyAre te kRtinA pAtra sAthe koI rIte saMbaddha nahIM hovAne kAraNe haeNvarUpe, bahArathI AvI paDela ane kRtrima (asvAbhAvika) paNa lAge to navAI nahIM. paNa ApaNA kavie a.za.mAM je vigato sAthe zApano viniyoga ryo che, te du-ve AvI paDela kRtrima tattva lAgatuM nathI. Adhunika yugamAM kavivara ravIndranAtha TAgore kAlidAsamAM jyAM jyAM rApa ke madanadahananA prasaMgo nirUpAyA che tenA marmanuM bahu pratItikAraka uddaghATana karI batAvyuM che. A zrI TAgorane anusarIne kavi zrI umAzaMkara jozI paNa kahe che ke zAkuntalamAM rApa Agantuka nathI. zAkuntalAnA aparAdhamAMthI e janme che ane duSyantanA svabhAvamAM paDelA doSa upara phUlephAle che." kaNva zakuntalAne atithisatkArane mATe niyukta karIne somatIrtha gayA hatA. vaLI, duSyantanI sAthe gAndharvavivAha thayA pachI te hastinApuranI mahiSI banavAnI che. e saMjogomAM, AMgaNe AvI UbhelA durvAsA muni tarapha te bedhyAna bane che. Ama tenAmAM samaSTiniSThAno abhAva jaNAya che. to bIjI tarapha, duSyantamAM vyaSTiniSThAno abhAva che je haMsAdikAnA gItathI ApaNane jANavA maLe che. duSyantanA svabhAvamAM paDelI A abhinavamadhulolupA evI bhramaravRtti jo nIkaLe nahIM to zakuntalAnuM bhAvi paNa hiMsAdikA jevuM ja banI rahe. kavi, AthI zApane prayoje che. zrI umAzaMkara jozI kahe che tema Atmazodhanane mArge mUkI ApanAro A zApa, e to nijhura vezamAM chupAyelo AzIrvAda ja che." (pR. 38) Ama zApathI virahAgnimAM saMtapta thayelA nAyaka-nAyikAnI pUrvokta UNapo dUra thatAM eka pUrNa sAco saMvAda sthapAya che; jenA pariNAme ja mArIcanA AzramamAM-dharAtalathI upara evA svargalokamAMduSyantanuM putra bharata sahitanI zakuntalA sAthe pUrNamilana sadhAya che. A kRtimAM duSyantano ratha jANe sthULakAmathI, dehasaundaryanA AkarSaNathI (nAgrata puSpa thI) zarU karIne, AtmAnA vizuddha prema sudhInI (mADiALa nanananti sauni sudhInI) yAtrA pUrNa karAve che. Ama zAparUpa aMtarAyanI navInatAne For Personal & Private Use Only

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43 Vol. XXIV, 2001 abhijJAnazAkuntala'nI apUrva navInatA dhyAnamAM laIne, tenuM arthaghaTana karavAthI, antato gatA samagra abhijJAnazAkuntalanI apUrva navInatA paNa hRdayaMgama thaI jAya che ! pAdaTIpa 1. unmukhIkaraNaM tatra prazaMsAtaH prarocanA / (3-6)-dazarUpakam / saM. bholAzaMkara vyAsa, caukhambA vidyAbhavana, vArANasI, 2676. (pR. 210). 2. 3495114x1g114 with the cominentary of Twe:, Ed. M. R. Kale, Bombay, 1920, Fifth Edition, page-5. 3. ejana, pRSTha : 8. 4. juo : mahAkavi kAlidAsa; saM. yazavanta zukla, gujarAta vidyAsabhA, amadAvAda, 1963mAM prakAzita prophe. pI. sI. daveno lekha "rAkuntalanuM kalAvidhAna" (pRSTha : 38 thI 49). 5. vae, suziSyapattiA vivevAzonIyAsi saMvRttA -majJAnazakuntattama . [5. mA. zAste, pR. 18. 6. mijJAnazakuntanam (4-6), pR. 11. 7. adyAdhunA zakuntalA yAsyati, na tu yAtA, nApi yAti, api tu yAsyatIti manasi kRtamAtra eveti mAd I ti vRtva hRdayamu2yA saMskRSTam | akhijJAnazakuntanam | (g. 12) 8. majJAnazakuntatvam' (4-22), pR. 223. 9. amijJAnazakuntanam (4-28), pR. 208. 10. maNijJAnazakuntanam T (4-20), pR. 88. 11. zrI umAzaMkara jozIne prophe. anuparAma jI. bhaTTe kahyuM hatuM ke emane 22mo bhUtvA virAya - e zloka bahu game che. khAsa karIne emAMnA zAnta zabdanI vyaMjanAne kAraNe. Aja sudhI to karmasaMyoge tuM AzramamAM vaselI, paNa gRhasthAzramanI tapasyAmAM pasAra thayA pachI, jIvananI kRtArthatA zAmAM che enuM sthira darzana thayA pachI, he zAne, tuM A rAnta Azrama viro pagalAM karIza.' -rAkuntala, anu. umAzaMkara jozI, (1988) prastAvanA : pR. - 66. 12. puruSano ratirUpa sthAyibhAva jo koI nAyikArUpa AlaMbana vibhAvathI udIpita thayo hoya to te zRMgArarasarUpe pariName che, duhitArUpa AlaMbana vibhAvathI uddIpita thayo hoya to te vAtsalya rasarUpe vilase che, ane zrIkRSNAdi bhagavAnarUpa AlaMbana vibhAvathI udIpita thato hoya to te bhaktirasarUpe | vikase che-evuM paravartIkALanA AlaMkArikonuM maMtavya che. For Personal & Private Use Only

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SAMBODHI vasantakumAra ma. bhaTTa 13. madhu dvirephaH kusumaikapAtre papau priyAM svAmanuvartamAnaH / zRGgeNa ca sparzanimIlitAkSI mRgImakaNDUyata kRSNazAraH // -kumArasambhavam (3-36), kAlidAsagranthAvalI; saM. revAprasAda dvivedI, kAzI hindu vidyApITha, vArANasI, 1976. akALe vasantanA AvirbhAvathI prakRtimAM je mAdakatA prasarI che, teno ziva-pArvatI upara prabhAva paDe che te AlekhavA mATe A varNana che. 14. nUtaM mayUrAH kusumAni vRkSA darbhAnupAttAn vijahurhariNyaH / tasyAH prapanne samaduHkhabhAvam atyantamAsId ruditaM vane'pi // (raghuvaMzam 1469). kAlidAsagranthAvalI, saM. revAprasAda dvivedI, pR. 216 26, vilAyatI sItA na bananai mayUro, vRkSa, Relia vagere kevI rIte raDI UThyAM tenuM varNana che. ahIM mAnavanA duHkhathI prakRtine prabhAvita thatI nirUpI che. 15. yakSa vAdaLanA mArgamAM AvanArI gaMbhIrA nadInuM A pramANe varNana kare che ? tasyAH kiMcit karadhRtamiva prAptavAnIrazAkhaM nItvA nIlaM salilavasanaM muktarodhonitambam / prasthAnaM te kathamapi sakhe lambamAnasya bhAvi jJAtAsvAdo vivRtajaghanAM ko vihAtuM samarthaH // -meghadUtam / (1-41). -kAlidAsa-granthAvalI, saM. revAprasAda dvivedI, pR. 32. 16. dumo : saMskRta no pArasya, . . tapasvI nAhI, yunivarsiI graMtha lie| poDa, A u6, 1881, (tRtIya saM27295), pR. 154. 17. zakuntaleti yaugikameva / tadAha AdiparvaNi nirjane bhuvane yasmAt zakuntaiH parivAritA / zakuntaleti nAmAsyAH kRtaM cApi tato mayeti // -abhijJAnazakuntalam, saM. ramAnAtha jhA (52-262 na mo sAye.), mithilA vidyApIs, 620iu, (2is2nI 2sayandri-2051 pRSTha-177). bhenA puntalA ma pAna, tane vanamai tarachoDIne cAlI gaI hatI. te pachI zakunto(=pakSIo)e tene thoDoka samaya sAcavI hatI. tyaa20|| 79ve te bhAzramamA yI cherI sdl. bhAma zakuntaiH lAtA iti shkuntlaa| 18. na kevalaM tAtaniyoga eva / asti me sodarasneho'pyeteSu / / abhijJAnazakuntalam, pR. 19. For Personal & Private Use Only

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Vol. XXIV, 2001 abhijJAnazAkuntala'nI apUrva navInatA 19. kSau vivihupAhu taUT #mavikRta niSThayUtazcaraNopabhogasulabho lAkSArasaH kenacit / anyebhyo vanadevatAkaratalairAparvabhAgotthitaidattAnyAbharaNAni tatkisalayoddhedapratidvandvibhiH / -mijJAnazakuntalam ! (4-5), pR. 28 20. DaoN. rAjendra nANAvaTIe paNa A saMdarbhe eka dhyAnAspada carcA karI che. juo svAdhyAya (31-3, 4), ma. sa. yuni. vaDodarA, me-ogasTa, 1994, (pR.209-214) 21. majJAnIkuntanam I (4-6), pR. 18 22. masAnezakuntastram (4-22), pR. 202. 23. dIpana-prazamane yathAvasarama7RTI rssyaarbdhvishraanternusndhaanmngginH|| dhvajAbho: (2-22), saM. tapasvI nAndI, sarasvatI pustaka bhaMDAra, amadAvAda-1998, (pR. 232). 24. gADhaM hyanavarataparimRdito rasaH sukumAramAlatIkusumavajjhaTityeva mlAnimavalambeta / vizeSastu zRMgAraH // dhvanyAno. | (y. 240). atyaMta komaLa evA mAlatIpuSpone vAraMvAra masaLavAthI te jema jaladIthI myAna thaI jAya, tema koI eka rasane vAraMvAra raMga upara batAvavAthI paNa te glAnine pAme che. zRMgArane to A vAta vizeSa rUpe lAgu paDe che. 25. prAcIna sAhitya; le. ravIndranAtha ThAkura, anu. mahAdeva desAI, gUjarAta vidyApITha, amadA. 1976, pR. 46-49. 26. zAkuntala, saM. zrI umAzaMkara jozI, prastAvanA pR. 38. 27. prophe. tapasvI nAndIe zAkuntalamAMnA zApane kevaLadevanuM vilasita kahIne, TAgora ane umAzaMkaranA arthaghaTananI sAme eka sabaLa, saphaLa pratipakSa paNa Ubho ryo che - te atre smaraNIya che. juo: pAdaTIpa-4 ulikhita pustaka, pR. 159. For Personal & Private Use Only

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yakSaprazna Aryono : aitihAsika vizleSaNa DaoN. raseza jamInaThAra samaye samaye upalabdha thatI jatI trividha prakAranI sAmagrInuM vizleSaNa karI mAnavajIvananAM bhUtakAlIna kAryone arthaghaTita karatI vidyA te che itihAsa. arthAt mAnavIne bhUtakALamAM thayelA anubhavone itihAsavidyA dvArA pramANI zakAya che. ApaNe tethI jJAta chIe ke mAnavapuruSArthanI vigato avazeSorUpe, dastAvejorUpe ane paraMparArUpe prApta thAya che. paraMparAo lokamukhe ramatI rahe che ane kaMThopakaMTha paddhatie peDhI dara peDhI sacavAtI rahe che. kyAreka vANIgata sAmagrI lipibaddha bane che. purAvazeSonI sAmagrI eTale ke pAribhogika sAmagrI sthaLatapAsa mAraphate jamInanI sapATI uparathI ke utkhananna dvArA sapATI antargata prApta thatI rahe che. AvI sAmagrI likhita ke/ane alikhita (athavA bhautika) ema ubhaya prakAre saMprApta thatI hoya che. purAvazeSo sivAyanI likhita sAmagrI sAhityika sAdhano tarIke oLakhAya che. AvAM sAdhano mukhyatve kAgaLa upara ke anya padArtho upara lakhAyelAM ke chapAyelAM hoya che athavA anyayA mudrita thayelAM hoya che. phalasvarUpa itihAsanuM nirUpaNa roSa rahelI ke avaziSTa rahelI sAmagrI uparathI thatAM arthaghaTita anumAnanuM zAstra che. enuM kheDANa vidhavidha dRSTibiMduothI samaye samaye thatuM rahe che, tethI te parivartanane adhIna che. A parivartita arthaghaTano paNa atItanI mUlagata sAmagrI uparathI ja thAya che. AthI ahIM AvI mUlagata sAmagrInA AdhAre, itihAsamAM pracalita keTalAMka bhramita dRSTibiMduomAMthI, 'AryonAM AkramaNa'nA yakSapraznane prastuta karavAno upakrama che. ApaNe ethI paNa avagata chIe ja ke itihAsanAM vividha kSetromAM vidhavidha dRSTibiMduthI ane viziSTa abhigamathI kheDANa thatuM rahe che; jemAM ekAMgI anveSaNane sthAne AMtaravidyAkIya abhigama mahattva dhAraNa kare che, karato jAya che, ane itihAsanAM aMgopAMga paraspara keTalAM avalaMbita che te spaSTa thatuM jAya che te yakSapraznanA saMdarbhe darzAvavAno prayAsa ahIM hAtha dharyo che. ApaNe kharekhara svataMtra thayA chIe ane prajAsattAka rASTramAM rahIe chIe eno pratyaya karavo hoya, ApaNe ApaNI asmitAnA vyaktitvane pAradarzaka pariprekSyamAM avalovuM hoya, kaho ke upasAvavuM hoya, ApaNe jJAna-vijJAnanA kSetre ApaNI potIkI pratibhAne vizvastare UMcI UThAvavI hoya; to ApaNe ApaNA paryAvaraNano saMdarbha dhyAnArha banAvavo joIze, tathA ApaNAM sthAnika sAdhanono viniyoga karIne te dvArA niSyAdita vicAra ApaNI sAMskRtika-sAMskArika bhUmikAnA parivezamAM, mUlavaNI karavI iSTa banI rahevI joIro. A miSe ApaNAM adhyayana-adhyApana-anveSaNane ApaNAM ja dRSTibiMduthI kAryAnvita For Personal & Private Use Only

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47 Vol. XXIV, 2001 yakSaprazna Aryono : aitihAsika vizleSaNa ane kriyAzIla karavAM joIze-joIe. anyathA ApaNAM sattvanuM tattvanuM sarjana-nirmANa zakya banaze nahi. A sivAya ApaNAM svAtaMtrya ane prajAsattAka paMgu ane alpajIvI raheze. tema nA thAya te sAru ApaNA rASTramAM ApaNe samartha ane pratibhAvaMta vicArako, vijJAnIo ane vidvatthano samAjane caraNe dharI rAkIe e prakAranI jJAna-vijJAnanI prakriyA-pravRtti-paddhati-prazikSaNa hAtha dharavAM rahyAM. ApaNA dezane itihAsa nathI, saMskRti nathI, saMskAra nathI jevI bhrAmaka bAbato, kaho ke vArtAo, aMgrejI zAsana daramyAna to pracAramAM-prasAramAM hoya e sahaja paristhiti gaNAya; paNa ApaNA prajAsattAka svataMtra rASTramAMya ane teya AjhAdInI sadInA pUrvArdhamAMya AvA bhrAmaka khyAlo-vicArovivaraNone sAcI mAnavA-manAvavAnI je khaTapaTa naherusamaya daramyAna cAlatI hatI, eMsInA dAyakA paryanta, temAM itihAsa zabda hisTarInA paryAya tarIke ane siMdhukhINa saMskRtinA vidhvaMzaka Aryone Akramaka tarIke svIkAranArano varga ghaNo moTo che. A to naherusamayanA sAmyavAdI abhigama dharAvatA ane pazcimI parasta ItihAsalekhakoe jaDabesalAka paddhatithI itihAsagraMthomAM sanAtana-bhAvathI pravartAvelA ghaNA badhA bhramita khyAlomAMthI mAtra beno ja nirdeza karyo che ane ahIM to mAtra yakSaprazna Aryo vize vizleSaNa karavAno che. ApaNe ethI to abhijJa chIe ja ke itihAsamAM anveSaNanI-nirUpaNanI paddhatio ane itihAsanI vibhAvanA ane abhivyaMjanA pazcimI che, yuropIya che evuM kahenArA vidvAnonI achata ApaNe tyAM nathI. yakSaprazna e che ke AvI saghaLI vicArasaraNIo ke mAnyatAo ke kaho ke bhramita khyAlone ApaNAM potIkAM jJApakothI-sAdhanothI-daSTibiMduothI tapAsavAno samayano takAjo niSNANa banI nA jAya te jovuM joIe. alabatta A badhI bAbato carcavI ahIM apekSita nathI. jemanuM ApaNe AMdhaLuM anukaraNa ane avicArI abhigama hajI cAlu rAkhyAM che te heroDoTasa, koliMgavuDa, ToyalbI ityAdi jevA yuropIya etihAsikoe jema potAnI paraMparAnA mULasrotane ane mULagata sAdhanone majabUta rAkhIne, enI ja buniyAdano viniyoga karIne jarUra jaNAye bIjA dezanAM keTalAMka dRSTibiMduono svIkAra karyo che tema ApaNe karavuM joIe. eTale ke ApaNe kharekhara jo anukaraNano Agraha AvakAravo hoya to te temanI paddhatie thavo joIe. arthAt ApaNe ApaNAM jJApakonI-daSTibiMduonI paraMparAne sudaDha rAkhIne, majabUta banAvIne, potIkI buniyAdane pAradarzaka upayogIne pachI ja jarUra jaNAya to anya dezanAM daSTibiMduo svIkArIe to ja ApaNI vaicArika tAkAta vizeSa daDhibhUta thAya ane ApaNAM sAMskRtika-aitihAsika Alekhano-nirUpaNo-anveSaNomAM dharatInI soDama anubhavAya. kahevAnuM tAtparya eTaluM ja jema pazcimanA vidvAnoe potAnI paraMparA, potAnAM sAdhano ane potAnA anubhavo vize ja prAthamika ane vizeSa dhyAna kendrita karyuM che tema ApaNe paNa ApaNAM potIkAM sAdhanono ApaNI daSTie ane ApaNI paraMparAnA parighamAM rahIne viniyoga karavo joIe ane tema karatI veLAe vizvasamastamAM vikaselI zreSTha prakAranI anveSaNa paddhati ke prasthApita thayelI vaicArika buniyAda yathAvakAro akhatyAra thavAM joIe. For Personal & Private Use Only

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DaoN. raseza jamInadAra SAMBODHI Ama svAnubhavanI buniyAdanA pathamAM ke mArganI dizAmAM AgaLa vadhavAmAM ke svakIya paraMparAnI pas majabUta banAvavAmAM pahelI AvazyaktA e hovI joIe ke ApaNAM potAnAM bhASA sAhitya lipi ane saMskAra saMskRti smRtinuM agAdha jJAna ane talasparzI anveSaNane hAthavagAM karavAM-hovAM-aMke karavAM joIe. kevaLa upalajyiAM bhASAMtaro ke asaMbaddha avataraNothI to nabaLA prakAranuM zodhakArya thAya che tenI nodha levAnI khAsa jarUra che. ApaNe anukaraNa mAraphate Adhunika jJAna prApta karyuM hovAnA bhramamAMthI saveLA mokSa meLavavo Avazyaka jaNAya che. viroSa to ApaNA anubhavathI ane ApaNAM jJApakothI ApaNe pratibaddhatA hAMsala karavI joIe e bAbata dhyAna bahAra javI nA joIe.' A bhUmikAnA saMdarbhamAM ane vaicArika paraMparAnA upalakSyamAM ApaNAM vicArone-vibhAvanAonevyaktitvone-vyavahArone karakolI khAtA videzI daSTibiMduothI abhibhUta thayelA yakSapraznomAMthI AryonA AkramaNanA abhigamathI vikRta thayelAM ApaNAM aitihAsika lakhANonA grahaNamAMthI mukta thavA sababano prayAsa ahIM prastuta che. ApaNAM saMskAra-saMskRti-ItihAsanAM vikRta nirUpaNonA pAyAmAM udhaInI jema naDI rahelo yakSaprazna che AryonuM AkramaNa, siMdhukhINa saMskRtino vinAza, dravIDonuM dakSiNAyana sthaLAMtara. aitihAsika pariprekSyamAM svakIya sAmagrInA viniyogathI ane sAdhakabAdhaka carcAthI ApaNA rASTrane AbhaDI gayelA vivAdane nirmaLa karavAno A namra prayAsa che. ApaNA rASTranAM itihAsa ane saMskRtinAM nirUpaNamAM saMkhyAdhika jagyAe vikRta Alekhana, bhramita khyAlo, vidhvaMzaka vicAro, khoTo arthadhaTano ane ItihAsanI vibhAvanAne pratikULa evAM keTalAMka varNano jovAM prApta thAya che. svataMtratA pUrve AvI bAbato svAbhAvika ane sahaja hatI; kema ke ApaNe yuropIya ane vizeSataH aMgreja adhyetAonAM lakhANonuM arthaghaTanonuM vicAronuM suradAsI anukaraNa karatA hatA; kAraNa ke ApaNe ApaNI maulika vicAraNAne koThAramAM keda karI rAkhI hatI. paraMtu svAtaMtryanI suvarNajayantInI ujavaNI ApaNe cAreka varSa pUrve saMpanna karI hovA chatAMya ane prajAsattAkanI suvarNa jayaMti utsAhabhera hamaNAM ja mANI hovA chatAMya ApaNAM manovalaNo ane manovRttio tathA daSTibiMduo ane darzanonI AjhAdI saMprApta karavA sAru hajI ApaNe koI gAMdhInetRtvanI rAha joI rahyA hoya evuM anubhavAya che; kaho ke evA maholanI prasthApanA karavAnI tAtI jarUra che. adyApi ApaNe pazcimI vidvAnoe karelAM ApaNA itihAsanAM, emanI najare ane emane anukULa, nirUpaNone cAmAcIDiyAnI jema vaLagI rahyAM chIe. hajI ApaNe ApaNA rASTranI asmitAnA vyaktitvane pAradarzaka pariprekSyamAM abhivyakta karavA jeTaluM kAThuM upasAvI zakyAM nathI ke nathI banI zakyA mUThI UMcerA vidvAna. ApaNe ApaNAM potAnAM paryAvaraNa ke vAtAvaraNa ke abhigamano saMdarbha samajavAmAM ke upasAvavAmAM UNA UtaryA chIe. ApaNAM abhigamI daSTibiMduothI niSpanna thatA vicAronI mUlavaNI ke tenuM pRthakkaraNa ke tenuM arthaghaTana karavA jeTalI sajjatA ApaNe saMpAdita karI nathI ane AthI ja ApaNAM aMtaHsattvanuM ke AbhijAtyanuM ke asmitAnuM sarjana karavAmAM ApaNe paroThAMnAM pagalAM bharyA che evuM khasUsa vinA atizayokti sUcita thAya che. For Personal & Private Use Only

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Vol. XXIV, 2001 yakSaprazna Aryono : aitihAsika vizleSaNa vizvasamastanA je dezo saMsthAnavAdI ke sAmrAjyavAdI nAgacUDamAMthI mukta thaI svarASTranA nirmANapaMthe ke abhyudayArye pragatizIla, kriyAzIla ane kRtizIla rahyA che te badhA dezo bauddhika mAnasika audyogika vaijJAnika anyeSita ityAdi kSetromAM potAnAM sAMskRtika-sAMskArika bhUmikAnA parivezamAM svAtaMtryano, ho ke mauliktAno, mAhola nirmANa karI zakyA che. eka ApaNe bhAratIyo A badhI bAbate pachAta chIe. saujanya naherupaMthI vidvAna lekhakonuM. (hA, thoDAka apavAdo jarUra che.) tethI ApaNe jJAnavijJAnanAM ghaNAMbadhAM kSetromAM mauliktA dAkhavI zakyA nathI. viroSataH itihAsanA kSetramAM naherupaMthI itihAsalekhakonI gaI kAla sudhI, kaho ke nevuMnA dAyakAnA prAraMbha sudhI, bolabAlA hatI. tethI ApaNA rASTranA itihAsa ane saMskRtinA graMtho pazcimI abhigamathI AlekhAyA che ane sAmyavAdI rasAyaNathI rasAyelA che. A badhA graMthomAM vyApta rahelI vikRtio-bhramaNAo vagere paratve navesarathI vicAravAno prayAsa thato hoya to temAM rUDhivAda ke phanDAmenTAlijhama che ema kahevuM sarAsara anyAyI che. pratyeka rASTra eno itihAsa enA potAnA paraMparita daSTibiMduthI ane viziSTa abhigamathI lakhatuM hoya che. ApaNe tema karIe to emAM hindutva ke dhArmikatA ke sAMpradAyikatA ke saMkucitatAno bhAva jovo e zuM nakarI viDaMbaNA ke upahAsavRtti nathI ? ahIM ApaNe pratiSThita ane prasthApita evAM mithyArtha ghaTano, bhramAka vicAro, vikRta nirUpaNo ke videzI bhAvakonAM nirUpaNonI sUcimAMthI, agAu nodhyuM tema, kevaLa AryonAM AkramaNanA muddAne vizleSita karavAno upakrama rAkhyo che. 49 paMdaramI sadIthI yuropIya prajAo, khAsa karIne briTiza prajA, saMsAranAM vividha kSetromAM pragatinAM sopAna uttarottara caDhatI gaI ane ogaNIsamI sadI paryantamAM to jagatanA moTAbhAganA bhUbhAga upara yuropIya / briTiza prajAnI chApa aMkti thaI gaI. ogaNIsamI sadI yuropIya prajAo sAru vijJAnanI sadI banI rahI. samagra jagata emanAM vaijJAnika anveSaNonAM pariNAmothI abhiSikta thaI gaI. vijJAnI anveSaNo jANe yuropIya prajAono ijAronA hoya evo bhrAmaka paNa jabaradasta pracAra A sadImAM thayo, jemAMthI ApaNuM rASTra mukta kevI rIte rahI zake ? ane aMte briTiza prajAe ApaNA dezane rAjakIya ane Arthika pakDamAM jakkI daIne sAMskArika ane sAMskRtika rIte gulAma banAvI dIdhuM evo sahetuka pracAra aMgrejoe ApaNA kahevAtA rASTravAdIo mAraphate ryo. A to ThIka, paNa svAtaMtryottara samayamAM prajAsattAka ApaNA rASTramAM briTizonI kahevAtI bauddhika AbhA heThaLa lokzAhInA AMcaLA heThaLa paropakArI (?) eka haththu sattA hAMsala karIne ApaNAM cetanAtaMtrane dhamaroLavAmAM naheru paNa briTiza-bhakta banI gayA ane pariNAme naherupaMtha-naheruvAda ApaNane erunI jema AbhaDI gayo, jaLonI jema cITakI gayo. phalasvarUpa, naherupaMtha astitvamAM rahyo tyAM sudhI ApaNA prajAsattAka rASTramAM briTizavAdeya cAlyo ja. Arya eka jAti che evA matanuM-pracAranuM eka bhUta-tUta ApaNA dezamAM briTizoe emanA zAsana daramyAna dhUNAvyuM-calAvyuM te, svAtaMtryottara prajAsattAka samayamAM te, tUta naheruvAdanA nAme bhUta banIne For Personal & Private Use Only

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50 DaoN. raseza jamInadAra SAMBODHI copAsa bhaTatuM rahyuM ethI ApaNe anabhinna nathI ja. parantu naherupaMthanAM vaLatAM pANI thatAM vIsamI sadInA chellA caraNamAM, kaho ke chellA dAyakAmAM briTizoe sakAraNa pracArelI ane prasArelI bhrAmaka vAtonuM nirasana karavAnA vijJAnI / itihAsI prayAso zarU thayA. kamanasibe aMgreja amala daramyAna ApaNA dezanAM itihAsa ane saMskRtinI je durdazA thaI te naheruvaMzanA zAsana daramyAna sudhI cAlu rahI. paMdaramI sadI pahelAMnA eka hajAra varSa paryantanA yuropanA itihAsanI lAkSaNika ghaTanAone avalokavI joIe, jethI yuropIya cAlabAjano ane mukhyatve 'AryonAM AkramaNa'nA gobArAno dhvaMza thaI zake. ApaNe jJAta chIe ke vikhyAta romIya sAmrAjyanI sthApanA enA prathama samrATa ogasTase, je juliyasa sIjharano (I.pU. 100 thI 44) grAnDa netru hato ane enuM pUruM nAma Gaius Julius Caesar Octavianus (I.pU. 63 thI isvI 14) hatuM, IsvIpUrva ra7mAM sthApyuM hatuM. A sAmrAjya IsvI 395mAM enA chellA samrATa Flavius Theodosius (IsvI 346 thI 395 ane samrATapada IsvI 379 thI 35 sudhI)nA avasAna sAthe bhAgalAmAM pariNamyuM. vikhyAta ane aitihAsika tathA sAMskRtika romIya sAmrAjya isvInI cothI sadInA chellA dAyakAnA madhyamAM vibhAjita thayuM pUrvIya romIya sAmrAjya ane pazcimI romIya sAmrAjya kosTeTInopalanI rAjadhAnI sAthe pUrvIya romIya sAmrAjya IsvI 1453 sudhI abhyadayamAM rahyuM ane turkonA AkramaNathI ane vijayathI teno paMdaramI sadInA utarArdhanA prAraMbhe aMta Avyo; to pazcimI romIya sAmrAjyanI rAjadhAnI roma hatuM ane eka sadInI avadhimAM behAla thaI gayuM, kAraNa ke pATanagara romanI nabaLAIne kAraNe jaMgalI jarmana ToLakIono vijaya thatAM pazcimI romIya sAmrAjya asta pAmyuM. ApaNe jANIe chIe ke pAMcamI sadI sudhI samagra yuropa romIya sAmrAjya heThaLa zvastu rahyuM. paraMtu romIya sAmrAjya vibhAjita thatAM romanI prajA svadeza parata jaI rahI hatI tyAre yuropIya prajAoe, khAsa karIne aMgreja prajAe romanA lokone svadeza nA javA prArthanA karI ane iMgleMDamAM raho ane rAja karo evI AjIjI paNa karI. kahevAnuM tAtparya e ke romIya sAmrAjyanA, khAsa to pazcimI romIya sAmrAjyanA, patana veLAe aMgrejI samAja svarakSaNa sAru sakSama na hato ke na to zAsana saMbhALavAmAM emane vizvAsa hato. TUMkamAM, aMgrejo sattvahIna hatA. te pachInA Azare eka hajAra varSa paryanta e samAja vIryahIna rahyo hato, paNa te ja aMgreja prajAe tyArabAda lagabhaga pAMca saikA sudhI vizvanA moTAbhAganA vistAra upara zAsana kyuM ane sAMskArika tathA sAMskRtika prabhutva prasthAyeluM rAkhyuM. iMgleMDa mATe sAcI evI A bAbata samagra yuropa mATeya sAcI che; to A prajA eka sahasrAbdInA aMdhakArabharyA samaya pachI sAmrAjyavAdI ke saMsthAnavAdI banavAmAM sakSama ke saphaLa kevI rIte thaI ? zarUAtamAM A prajAoe robInasana mujhonI (aMgreja khalAsI ane vahANa bhAMgI jatAM caturAIpUrvakanI karAmatothI varSo sudhI jIvita rahyo hato. Daniel Defoe e 171mAM robInasana kujho nAmanI navalakathA lakhI che jemAM te mukhya pAtra hato.) aNaghaDa prajAne jItI ane prastuta jIta yuropa mATe nazAmAM pheravAI gaI. te pachI yuropanAM ghaNAM rASTro (kaho ke yuropanI ghaNI prajAo) For Personal & Private Use Only

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Vol. XXIV, 2001 yakSaprazna Aryono : aitihAsika vizleSaNa 51 jagatanAM anya ghaNAM rASTro (kaho ke yuropa sivAyanI vizvanI anya prajAone) jItavAmAM saphaLa thayAM. AraMbhe amerikA ane osTreliyA khaMDa jItavAmAM saphaLatA hAMsala karI. te pachI AphrikA ane eziyA khaMDa hastagata karyA. Ama uttarottara prApta thatI jatI saphaLatAne pagale pagale yuropIya prajAonuM abhimAna guNottaramAM vadhatuM rahyuM ane binayuropIya prajAonuM pIDana vadhatuM gayuM. zvetacarmI yuropIyo A saphaLatAne pariNAme jagatanI anya ghaNI prajAonA paricayamAM AvyA. A badhA vijIta loko zArIrika rIte yuropIyothI bhinna jaNAyA. emanAM lazakarI kauzalya emane jagatanI ghaNI prajAone harAvavAmAM, te miSe temane gulAma banAvavAmAM ane jarUra jaNAye temano sAMskArika-sAMskRtikazArIrika nAza karavAmAM zaktimAna banAvavAmAM sahAya karI. paMdaramI sadInA madhyathI yuropanI prajAo nANAMkIya saMprApti arthe yuropa bahAra anyatra javA lAgI. 1492mAM kolaMbasa (krisTophara kolaMbasa 1446 thI 1506, ITalIno zodhaka, sAhasika ane speInanI sevAmAM) amerikA pahoMcyo. 1498mAM vAsko-da-gAmA (porTugIjhano vatanI, saphaLa vahANavaTI ane AphrikAthI bhArata sudhInA dariyAImArgano zodhaka) bhArata Avyo. Ama, prApta thatI jatI saphaLatAthI yuropIyoe vijIta prajAne lUMTavAmAM pAchuM vALIne joyuM nahIM, balake binayuropIya prajAone sarvagrAhI rIte behAla karI dIdhI. nANAMkIya saMprAptithI emaNe saMsthAnavAdane janma Apyo. Ama, traNeka saikA daramyAna emaNe Arthika sAmrAjya ane rAjakIya saMsthAnavAdanA pracAra-prasAramAM dhAryA karatAM kalpanAtIta saphaLatA hAMsala karI, siddhio hastagata karI, rAjakIya prabhutva prasthApita karyuM; jeNe temanA abhimAnane to diguNIta karyuM ja, sAthosAtha emanA gauravarNA abhimAnane saMkoLyuM. A badhAM kAraNothI 1800nI AsapAsa yuropIyone jAtivAdanA siddhAntane prasAravA preryA. ane temAMthI 'AryajAti'no mata udbhava pAmyo. gauravarNA yuropIyoe zArIrika baMdhAraNanA AdhAre samagra mAnavajAtane, komanI kahevAtI vyAkhyAnusAra cAmaDInA raMganA saMdarbhe, thoDIka jAtiviroSamAM vargIkRta karavAnI parikalpanA prasthApita karI (dAta. negroIDa, moMgoloIDa ityAdi) ane Ama komavAdane, kaho ke raMgavAine uttejana ApyuM. eTaluM ja nahIM potAnI jAtane-yuropIyone 'Arya' tarIke prasthApI, kAraNa ke Arya jAti mAnasika ane naitika guNomAM zreSTha che. A zabda hakIkate, paNa samajyA vinA, ApaNAM dharmazAstromAMthI UThAvyo (upayogyo ema to nahIM kahI zakAya). koIpaNa vyaktinI zArIrika mAnasika ane naitika bAbato, te vyakti je komanI che te komanI sopAna zreNInA AdhAre, nirNata thAya che evo gobAro emaNe prasArita-pracArita ryo. prastuta parikalpanAnI pAMkhe viharIne zveta raMgI-gauravarNA yuropIyo sAmAjika-pirAmiDamAM Toca upara ane rayAmaraMgI AphrikIo cheka pAyAmAM sthita che. A be sAmAjika staro vacce zeSa samAjane mUkyA. prastuta parikalpanA Azcaryajanaka ane kevaLa bolakI che. bAhya dekhAvane saMbaMdha che tyAM sudhI cAmaDIno raMga, nAkano AkAra, vyaktinI UMcAI, vALanI Dhabachaba ityAdimAM bhinnatA jovI prApta thAya che. eka ja For Personal & Private Use Only

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52 DaoN. raseza jamInadAra SAMBODHI , kuTuMbanI vyaktiomAM AvI bhinnatA jovI sahaja ane svAbhAvika che. jo ke A bAbata saraLatAthI samajI-samajAvI zakAya tema nathI. eka ja samAjamAM ke eka ja bhaugolika parighamAM A bAbata jeTalI spaSTa jovAya che teTalI spaSTatAthI eka kuTuMbamAM paNa joI zakAya che. to pachI zArIrika, mAnasika ane netika tAkAtamAM yuropIyo kevI rIte zreSTha sAbita thaI zake ? A prazna ja eno javAba che. ApaNA maniSio RSio tattvajJo saMskRtajJo vijJAnIo zAstrajJo ityAdi ityAdi koI rIte mana buddhi nIti vicAra arthAt pAraNa-dhAraNa-vijJAna-prayogamAM yuropIya karatAM kaniSTa nathI ja; balka ghaNI badhI rIte savAyA to puravAra thayA ja che. ApaNA upaniSadonA sarjako yuropanA vidvAno karatAM khasUsa zreSTha hatA ja. mahAkAvyonA racayitA yuropIya itihAsavidothI be kadama AgaLa hatA ja. vedanA graMtho to vizvasamastamAM pUrvakAlInatama to che ja paNa enI tulanAmAM UbhA rahI zake evA graMthonAM nAma zodhavA zakya nathI. mAtra ApaNe ja AvuM kahIe chIe tethI tenI guNavattA vadhatI nathI; paNa jarmana tattvajJo Friedrich von Schlegel (je ogasTasano bhAI hato) (1772 thI 1829) ane Arthur schopenhauer (1788 thI 1860) samA pazcimI vidvAnoe ApaNA pUrvakAlIna RSionAM bharapeTa vakhANa kyAM che. vizvayuddhomAMya ApaNA sainiko zreSTha sAbita thayA che. to pachI "Arya jAti' ane 'AryonuM AkramaNa' jevA siddhAntonI prasthAnA ane pracAranuM mULa kayAM che ? ApaNe noMdhyuM che ke paMdaramI sadI pachI yuropIyo saphaLatAnAM AMttararASTrIya sopAno je jhaDapathI kramazaH hastagata karatA gayA tethI temanAmAM gauravarNanuM ane zreSTha buddhimattAnuM tathA advitIya zArIrika tAkAtanuM abhimAna jaDa ghAlI gayuM ane rayAmaraMgI-zyAmacarmI prajAothI potAne zreSTha sAbita karavA miSe emaNe jAti-siddhAnta'no pracAra AraMbhyo ane jorazorathI pracAryo. prastuta (alabatta kahevAtA) siddhAntane sudaDha karavA yuropIya rASTronI pUrvakAlInatA zodhavAnA ane puravAra karavAnA prayAso sahetuka hAtha dharyA. ane saMskRta bhASAmAMthI eno uttara emaNe zodhI kADhayo. samagra vizvamAM phakta yuropIya prajAo ja saMskRta bhASA ane sAhityathI sahuthI viroSa prabhAvita thaI. A sAru emaNe evo gobAro gabaDAvyo ke AryonI je zAkhA bhArata pahoMcI teNe anukAlamAM vedonuM nirmANa karyuM, kema ke mULamAM Aryo asaMskArI, hatA ane saMskArI thavAmAM emane thoDo samaya lAgyo. A kahevAtA samayagALAne yuropIyoe bhAratamAMnuM AryonuM Agamana ane vedonI racanAnA samayagALA tarIke svIkAryo, jenuM pRthakkaraNa have pachI karIzuM. hamaNAM ApaNe yuropIyoe, khAsa to aMgrejoe, saMskRtanA adhyayana paratve kvA prayAso karyA tenuM paMkhIdarzana karI laIe. sara viliyama jonsa 178mAM 'zAkuntala'nuM ane 1794mAM manusmRtinuM aMgrejImAM bhASAMtara karyuM. 1805mAM hetrI thomasa kolabuke veda upara zodhanibaMdha lakhyo. phreDarika ligale "gyeja eNnDa vijhaDama oNv bhArata" nAmaka graMtha lakhyo. ghaNA yuropIya vidvAno sAra bhAratIya philasUphIno abhyAsa AdarzarUpa For Personal & Private Use Only

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53 Vol.XXIV, 2001 yakSaprazna Aryono : aitihAsika vizleSaNa preraNAdAyI manAvA lAgyo. AthI potAnA kahevAtA abhimAnane saMtuSTavAnA prayAsanA bhAgarUpe bhAratanI pUrvakAlInatA sAthe yuropane sAMkaLavAnA prayatno hAtha dharyA. vedo vizvabharamAM pUrvakAlInatama graMtho hoI saMskRta ane aMgrejI bhASAmAM samAnatA zodhavAno drAviDI prANAyAma zarU karyA ane temAMthI bhAropIya (InDo-yuropIya) bhASAno kAlpanika Adarza hAthavago ryo-karI Apyo ane teno prayoga zarU ryo. phalasvarU5 oNksapharDa DiklerIe enI chaThThI AvRtti sudhI saMskRtane pUrvakAlInatama bhASA tarIke oLakhAvI hatI paNa sAtamI AvRttimAM saMskRtane sthAne temaNe lithuyAniyana bhASAne pUrvakAlInatama gaNI lIdhI. paNa kamanasibI e, ke A bhASAmAM koI pUrvakAlInatama ke pUrvakAlIna sAhitya upalabdha nathI. kevaLa gurugraMthI ke kalpanAthI vizeSa Ane kaI rIte oLakhAvI zakAya ? khristI dharmapracArakoe, chatAMya jAti-siddhAntanA pracAramAM ghaNo phALo Apyo hato. 182lmAM jahona vilsana muMbaI Avyo ane 1876 sudhI ApaNA dezamAM rokAyo. A ja samaya daramyAna kolDavela dakSiNa bhArata pahoMcyo. A baMnenuM eka mAtra dhyeya ApaNA dezane akhaMDita rAkhatAM paribaLo upara ghA karavAnuM hatuM. A sAru emaNe sahu prathama saMskRta bhASAne lakSya banAvyuM. 1856mAM vilsane "3000 varSa pUrvenuM bhArata" upara bhASaNa ApyuM; jemAM teNe jaNAvyuM ke Aryoe uttara bhAratamAM ane draviDoe dakSiNa bhAratamAM pUrvakAlIna bhAratIya samAjanA vikAsamAM alaga rIte phALo noMdhAvyo hato. kolDavele uttara bhAratanI bhASAone saMskRta sAthe sAMkaLI lIdhI; kAraNa saMskRta AryabhASA hatI. ane dakSiNa bhAratanI bhASAone draviDI gaNAvI. vilsane paNa saMskRtine AryabhASA gaNAvI. Ama A baMne khristIoe uttara bhAratanA lokone Aryo tarIke ane dakSiNa bhAratanA lokone draviDa tarIke oLakhAvyA. "kapereTiva grAmara vuM draviDIana leMgrejIsa'mAM kolDavele dakSiNanI cAreya bhASAo eka ja kuLanI che evuM pratipAdita karyuM; eTaluM ja nahIM te bhASAo uttara bhAratanI bhASAothI bhinna hovAno mata pradarzita karyo. Ama A baMne khristI upadezakoe be bhASA, be jAti ane be rASTra ApaNA dezamAM astitvamAM che evo pracAra karyo. emaNe kevaLa baMne prajAo vaccenI bhinnatA ja darzAvIne saMtoSa nA mAnyo paNa sAthosAtha saMskRta bhASAnA draviDa bhASA uparanA AkramaNanI vAta upajAvI kADhI ane draviDa bhASAo bolatA lokomAM saMskRta pratye dhRNAnI lAgaNI pravartAvI. pariNAme ektAnA mahattvanA paribaLane A be upadezakoe nirmaLa karavAno saMniSTha prayAsa karyo jenAM phaLa Ajeya ApaNA dezane cAkhavAM paDe che. Ajeya tamaLanADumAM saMskRta bhASA ane devanAgarI lipi paratve tiraskAranI bhAvanA vyApaka che, tenuM A kAraNa che. AmAMthI je prazno uddabhavyA ane hakIktA tarIke prasthApita thayA te A mujaba che : (1) Aryo ane draviDo baMne bhinna jAtio che. (2) baMne jAtinI bhASAomAM kazuM sAmya nathI. (3) Aryo gauravarNI che ane draviDo rayAmaraMgI che. (4) vaidika saMskRti ane saMskRta bhASA AryonAM che. (5) Aryoe draviDI saMskRti upara AkramaNa karyuM hatuM. (6) Aryoe ja draviDone uttaramAMthI dakSiNamAM hAMkI kADhayA. (7) AryonA Agamana pUrve bhArata saMskRta na hatuM. (8) bhAratIya saMskRtino vikAsa AryonA Agamana pachI ja thayo. (9) dakSiNa bhAratanA thoDAka loko rAma ane kRSNane dhikkAre che, kema ke A baMne For Personal & Private Use Only

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DaoN. raseza jamInadAra SAMBODHI bhagavAna uttaranA che. (10) dakSiNIonI khAvAnI paddhatinI uttara bhAratanA loko marakarI kare che. (11) dakSiNa bhAratanA loko hindI bhASAne dhikkAre che." A prazno ane pariprekSya hakIkta nathI paNa aMgrejoe ApaNane virAsatamAM ApelI bhrAmaka deNagI che; ane je saMpUrNa kAlpanika che tathA te ogaNIsamI sadInI nipaja che. te pUrve A prazno ane pariprekSyanuM koI astitva na hatAM. AryonuM mAdare vatana bhArata bahAra che ane teo tyAMthI yuropa gayA ane vAyavya sarahadethI bhAratamAM pravezI paMjAbamAM sthira thayA. bhArata sivAya AryonI koI zAkhA pAse vaidika sAhitya nathI evuM samajIne ane AryajAtino ane Arya-AkramaNano siddhAnta nabaLo paDe nahIM te sAru yuropIyoe evo pracAra (alabatta bhrAmaka) ryo ke AryonI je zAkhA bhArata pahoMcI temaNe anukalamAM vedanA graMthonuM nirmANa karyuM hatuM, kema ke Aryo asalamAM asaMskArI hatA ane saMskArI thavAmAM emane thoDo. samaya lAgyo hato. A samayagALo bhAratamAM AryonuM Akramita Agamana ane vedonI racanAnI samayAvadhi tarIke svIkArI lIdho. pheDarika meksa myulara (1823 thI 1900; janma jarmana paNa vikhyAta briTiza bhASAvid ane kalpita zAstrajJa) A samayagALo 300 varSano nirNita karyo ane Rgvadano racanAsamaya eNe IsvIpUrva 1200no darzAvI AryonA AkramaNano samaya IsvIpUrva 1500no nirNita karyo. Ama eka aTakALa AdhArita parikalpanAthI bIjI parikalpanAne Teko Apavo ane te baMnenA AdhAre trIjI parikalpanAne Teko Apavo ane Ama vijJAnI ke jJApakIya AdhAra vinA aTakaLonuM AkAza vistaratuM gayuM. Ama, meksa myulare prasthApita karelA RgvadanA samayanirNayane pAyAnI bAbata tarIke (hakIkta to kevI rIte kahevAya) svIkArI ane pratipAdita karyuM ke IsvIpUrve 1500mAM Aryoe bhArata upara AkramaNa karyuM ane sthAnika prajAno saMhAra karyo tathA siMdhukhINa saMskRtino nAza ryo ane Aryoe draviDone dakSiNa bhAratamAM DhakelI dIdhA. ane uttara bhArata upara prabhutva prasthApita karyuM. Aryo ane draviDo baMne bhinna prajAo che, baMnne bhinna dezonA che, baMnenI bhinna bhASAo che ane ubhaya saMskRtio paNa bhinna che evo sahetuka svArthabharyo jabaradasta pracAra karyo. Aryo gorA ane dekhAvaDA hatA, jyAre draviDo kALA ane bucA nAkavALA hatA. aMgrejoe bhArata jItyuM te pachI ja bhArata eka derA, eka rASTra ane eka saMskRti samuM banyuM. prastuta pracAranA pAyAmAM buniyAdI kAraNa che thomasa babiMgaTana mekole (1800-1859)nI zikSaNa aMgIne nIti, je hajIye Ajeya vattAochA pramANamAM jaLonI jema ApaNane vaLagelI rahI che. 1830mAM eNe, aMgrejone phAvaTa Ave tevA daSTibiMduthI, bhArata mATenI zikSaNanIti ghaDI, je ApaNane khasUsa vighAtaka nIvaDI ane aMgrejI rAjane te phaLI. 1836mAM mekolee enA pitAne patra lakhelo jemAM teNe bhArata vAte ghaDelI nItinI saphaLa thavAnI vAta purA vizvAsathI lakhI hatI. tenA A vizvAsamAM khristI pUrvagraha spaSTa pratibiMbita thAya che. teNe pitAne lakheluM ke tenI zikSaNanItino For Personal & Private Use Only

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Vol. XXIV, 2001 yakSaprazna Ayano : aitihAsika vizleSaNa 55 amala thaze to trIsa varSa pachI baMgALamAM (kema ke aMgrejone pahelaprathama rAjakIya saphaLatA baMgALamAM hAMsala thayelI ane bhAratamAMnI temanI rAjasattAnA prAraMbhano baMgALa prAraMbhika pradeza hato) ucca vargano koIpaNa mANasa mUrtipUjaka haze nahIM. evuM paNa enuM mAnavuM hatuM ke A nItinA kAraNe bhAratamAM 'kALA aMgrejo' (eTale ke aMgrejI bhASAmAM taiyAra thayelA bhAratIya gulAmo) taiyAra thaze. 1854 mekole meksa mularane maLyo ane vaidika dharma paratve hindavAsIonI mAnyatAono cheda uDe e rIte RdanuM bhASAMtara karavA sUcavyuM. meksa mulare enI patnIne lakhelA patramAM A bAbata khUllI thAya che : veda pratyenI hinduonI lAgaNI mArA anuvAdathI nirmaLa thaI jaze emAM zaMkA nathI. Iti. AmAMya mularano khristI abhigama spaSTa DokAya che." meksa mulara jarmana hato. 1871mAM phrAnsanA Adhipatya heThaLa saMyukta jarmanI svataMtra thayuM. phrAnsa ane jarmanInA saMgharSa daramyAna jarmanoe phrAnsanI rAjadhAnI perisamAMnAM saghaLAM saMgrahAlayo ane zikSaNakendrono vinAza karyo hato. phrAnsamAMnAM kolasAnAM keTalAMka kendro paNa jarmanoe kabaje kyAM hatAM. phAnsanAM vizvavidyAlayonuMya jarmanIkaraNa karavAmAM AveluM. A kAraNe meksa mularanA ghaNA phrenca mitro nArAja thayelA ane mekasanA jAtivAdanA matano sahAro laI badhI yuropIya prajAo potAnA vAste 'Arya' zabda prayojavA utsuka banyA, jemAM jarmano agresara hatA. AthI jarmanonI vinAzaka ane vighAtaka pravRttiono anubhava pAmI cUkelA phrenca vidvAnoe meksa mularanI TIkA karavI zarU karI ane evo vicAra vaheto karyo ke jaMgalInI jema vartatA jarmanone 'Arya' kevI rIte kahI zakAya ?'' - meksa mularanA phrencamitronA jarmano vizenA prastuta matanA pracArathI te dukhI thayo ane mularaprasthApita 'Arya jAtinA potAnA siddhAnta paratve gulAMTa khAdhI ane 'Arya' zabdano jAti tarIkeno pote pracArelo matano pracAra baMdha ryo ane 'Arya' zabdano bhASA pUrato maryAdita artha cAlu rAkhyo. A kAma teNe roSa jIvananA traNa dAyakA sudhI karyuM. meksanI A gulAMTabAjImAM ApaNA pratye koI premabhAva UbharAto na hato ke emAM koI vijJAnI abhigama jovo prApta thato nathI ke hAtha lAgelA koI adhikRta purAvAne kAraNe eNe Ama kyuM tevuM paNa nathI. balake enA prastuta parivartita valaNamAM kevaLa apamAnanI Aga saLagatI hatI, phenco paratvenI verabhAvanA chalakAtI hatI. jo ke meksa mulara sivAyanI badhI jarmanaprajA to svayamane 'Arya jAti'nA ja gaNatI hatI. hiTalaranA zAsanakALa daramyAna jarmano garvathI potAne Arya kahevaDAvatA hatA, eTaluM ja nahIM yuropanI anya prajAothI jarmano zreSTha hovAnA abhimAnathI prerAIne bIjA vizvayuddha daramyAna jarmanoe yahUdIonI katala karAvI. sAra eTalo ja ke bhAratIya sAhityamAMthI yuropIyoe 'Arya' zabda UThAvyo hato ane temAM jarmananone vadhu hisso aMke karavo hato. pariNAma e AvyuM ke bIjA vizvayuddhamAM yuropIyono vinAza thayo. ApaNAM saMgRhIta daphataronuM sUkSma aveSita adhyayana evuM spaSTa sUcita kare che ke khristI upadezako, - yuropIya vidvAno ane aMgreja vahIvaTadAro- A badhAe ApaNA dezomAM khabhekhabhA mIlAvIne For Personal & Private Use Only

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56. DaoN. raseza jamInadAra SAMBODHI 'AryajAti'nI kathAne sarjavAmAM sahakArI kArya kareluM ane ApaNI bahumukhI vibhinna saMsthAonuM jAtIya daSTie arthaghaTana karyuM hatuM. paraMtu bIjA vizvayuddhanAM pariNAmoe yuropIyoe bahu cagAvelo AryajAti'no muddo pariNAmanI areNa upara mUkAyo, kaho ke carcAnI-tapAsanI-anveSaNanI eraNa upara AvI paDayo. kahevAnuM eTaluM ja ke "Arya jAti'nA kahevAtA siddhAntanI satyAsatyatAne tapAsavAnI-phaMphosavAnI prakriyA prAraMbhAI, jenI carcA karIe te pUrve Aryo bhAratavAsI hatA te muddA paratvenI carcAnAM vividha pAsAMonI saratapAsa karIzuM. yuropIya vidvAno, briTiza rAjartAo ane khristI upadezakoe 'Arya AkramaNa'no muddo, alabatta sahetuka sAMskRtika luccAIthI ane jUThA pracArathI, vaizvika vicAraNA vAte vaheto mUkyo te pahelAM ApaNA deza uparanA AryonAM AkramaNa viro koIe kazuM sAMbhaLyuM na hatuM ke vicAryuM nahatuM. are, khuda yuropamAM ogaNIsamI sadI pUrve A prazna vize koIne vicAra suddhAM Avyo na hato. pUrvakAlanA ApaNA saMskRta sAhityamAM ke prAdezika sAhityamAM paNa A muddA paratve koI nirdeza ke aNasAra sarakhoya jovo prApta thato nathI. A bAbate zrI araviMdanuM vidhAna atre dhyAnArha banI raheze : ApaNAM pUrvakAlIna sAhityamAM AryonAM AkramaNa vize koI nirdeza nathI tema ja Aryo ane draviDo vacce koI taphAvata nathI. kadAca jo hoya to te kevaLa sAMskRtika ke vaicArika che. iti. (dha veTha, 1904, pR. 30) rAdhAkumuda mukharjI A ja matalabanuM vidhAna kare che bhAratIya paraMparA, bhArata bahArathI ke pazcimottara dizAethI, bhArata uparanA AryonAM AkramaNa vize kazuM jANatI nathI, ke pachI pazcimamAMthI pUrva taraphanA AryonA gamana vize paNa kazuM jANatI nathI. ApaNI paraMparA je jANe che te che ApaNA dezamAMthI uttara pazcima dizAethI drazyanA gamana vize. (hindu sivilijhezana, 1970, pR. 152). prazna e che ke upakhaMDIya svarUpa dharAvatA ApaNA deza upara kahevAtAM thayelAM AryonAM AkramaNa vize ke vijetA Aryo viro ke vijIta loka vize kema koI dastAvejI purAvo ke purAvakoSIya sAmagrI sacavAI nA hoya te bAbata zakaya ja nathI. to e paNa zakya nathI ke samagra bhAratIya paraMparAnI smRtimAMthI eno lopa thayo hoya. hindu zAstro anusAra satyayugamAM jyAre saMsAranuM-samaSTinuM sarjana thayuM tyAre brahmA, manu, svayaMbhU ane sasaRSi sahu prathama nivAsI hatA. teo pAse AzcaryakAraka devIrAkti hatI ane teo sahu devanA nAmAbhidhAnathI khyAta che. te pachI ekavIsa prajApati jamyA jemAM zyapa parama mahattva dharAve che. ditithI jyapanA vAraso asuro athavA detyothI oLakhAyAtyAre asuro detyo dAnavo rAkSaso pizAco gAMdharvo vagere pramukha jAtio hatI, je koI rIte AsurI tattvothI saMlagna na hatI. hakIkta, A badhI jAtio larakarI tAkAta, buddhi ane saMskRtinuM pratinidhitva karatI hatI (5. bhagavatadatta, hisTarI o vaidika liTarecara, pu.1, 1978, pR. 48-51). manu svayaMbhU mAnavajAtino prathama rAjA ane kula-puruSa hato ane temaNe sAta RSione sAta khaMDo upara rAsana karavA nImyA hatA tevI ApaNI paraMparAthI ApaNe ajJAta nathI. For Personal & Private Use Only

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S Vol. XXIV, 2001 yakSaprazna Aryono etihAsika vizleSaNa AryonAM AkramaNanA siddhAntane paDakAratAM zrI araviMda prathama bhAratIya vidvAna hatA. temanA mata mujaba : susaMskRta loko, mahAna nagaronA sthapatio, vistRta vepAranA mahAjano ane mAnasikavaicArika-AdhyAtmika saMskArothI sajaja evI prajAthI yukta ke nivAsita vizALa dvIpakalpamAM dAkhala thaIne alpa-saMkhyaka barbaro kevI rIte ane kaI tAkAtathI potAnI bhASA, dhArmika Adezo ane vartanavalaNo ApaNA upara lAdI zake? Avo camatkAra tyAre ja zakya bane jyAre Akramako zreSTha saMcAlita bhASA, sarjaka-manathI yukta mahAna paribaLa ane viroSa gatizIla dhArmika svarUpa ane tattvajJAnathI susajja hoya. Iti. (IDiyAjha rIbaI, 1997, pR. 104) AvI vaicArika abhivyakti DeviDa phole(bIna vAmadeva zAstrI)e prastuta karI che : gopAlaka Akramako ke grAmINa AkramakonAM nAnAM jUtho ApaNA jevA upakhaMDIya dezanI bhASAnuM parivartana kevI rIte karI zake? A evo deza jeNe potAnI kahI rokAya evI saMskRtinuM sarjana karyuM che evA dezanI prajA upara kevI rIte A gopAlako-bharavADo potAnAM saMskRti, sAmAjika paddhati lAdI zake? A prazno khasUsa durghaTa ke viSama che ane sAce ja asaMgata ke arthahIna che. iti. (dha mItha or Aryana Invejhana oNDiyA, 1994, pR. 21-22). Aryo bhAratIya ja che e vize pholenA vicAro Ama che adyApi, pUrvakAlIna bhAratamAM evI koI saMskRti nathI jene ApaNe Akramaka AryonI saMskRti tarIke oLakhAvI zakIe. Akramaka AryonI kahI zakAya ke emanI che evI oLakha ApI zakAya evA koI khAsa bhagnAvazo ke smazAnaghATa ke kRSiviSayaka paddhatio ke mATIkAmanI racanA ke evI koI paNa prakAranAM koIpaNa sAdhano ke purAvaroSo adyApi ApaNane hAthavagAM thayAM nathI ja. emaNe evA koI saMdezA ke smRticina ke jhalaka ApaNe tyAM mUkI gayA nathI ke choDI gayA nathI jeno saMbaMdha madhya eziyAnI bhUmi sAthe sAMkaLI zakIe. je koI prakAranA vicAro darzAvyA che te samaya sAme TakI zakyA nathI. ApeMtarothI AryonI bhinnatA darzAvI zakAya evAM kahevAtAM sAMskRtika-dhArmika-vastIgata pramANonuM astitva nathI. iti. (ejana, pR. 10-11) RgvadamAM koI jagyAe Aryo videzI hatA evo eka paNa ullekha nathI. jo teo sAce ja videzI hota to teo temanA mAdare vatanane bhUlyA nA hota. sthaLAMtara vizeya RvedamAM koI nirdeza nathI. hakIkta je ullekha che te to vasAhatI evA sthira-sthAyI lokono, vyavasthita samAjaracanAno ane pUrNa vikasita sabhyatAno che. RgyeTha e AryaRSionuM sarjana che je spaSTatA darzAve che ke Aryo bhAratanA vatanI che. AryonAM AkramaNano samaya, meksa mularanA vicArone anumodIne, IsvI pUrva 1500 thI 1200no darzAvAyo che ane te anusaMdhAne RgyekanI racanA IsvI pUrve 1200 AsapAsa thaI evuM emaNe jaDabesalAka sAbita karyuM paNa purAvastukIya sAdhanonA pariprekSyamAM haDappA ane mohenjodaDonI saMskRtinA prasthApita samaya-upalI maryAdA IsvIpUrve 3100 AsapAsa ane nIcalI maryAdA IsvI pUrva 1800 AsapAsa-sAthe baMdha besato nathI. vizvanI saMhitAomAM (hymnodies) Rda pUrvakAlInatama saMhitA che ane teno racanAkAla prAka-haDappIya hovAnuM puravAra thayuM che. RgvadamAM lupta thayelI sarasvatI For Personal & Private Use Only

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DaoN. raseza jamInadAra SAMBODHI nadIno nirdeza saMkhyAdhika che; jyAre gaMgA nadIno ullekha RgvadanI aMtima RcAomAM jovo prApta thAya che. RgredamAM yuddhano koI ullekha ja nathI ke nathI RgvadIya prajAnA mAdare vatanano. nadIonAM pANIne sUkavI detA agnidevano ullekha che. uparAMta nirmANAtmaka UthalapAthalano nirdeza che jene vAste sarasvatI nadIne, te lupta thaI te pUrve, ghaNIvAra pravAha badalavo paDyo che. pariNAme badalAyelA pravAhathI sukAyelI naMdItaLanI jamIne ane tyajAyelAM-verAna thayelAM nagaronI vIgato jovA maLe che. upalabdha sAdhanothI jANI zakAyuM che ke IsvI pUrva 1900 pahelAM pUrva dizA tarapha, mULa nagaro vasavATa lAyaka rahyAM nahIM hovAthI, sthaLAMtara thavA mAMDeluM. vaidika sAhityanA abhyAsa ane anupAna spaSTataH sUcita kare che ke vaidika Aryo nirmAtA hatA, vidhvaMzaka na hatA. AthI Aryoe haDappA saMskRtino nAza karyo hovAnI bAbata bhrAmaka puravAra thaI. veda sAhityanAM adhyananathI spaSTa thAya che ke tatkAlIna ApaNAM saMskRti ane adhyAtma abhyadayI hatAM; ane Adima ke prAraMbhika saMskRtinAM ghAtaka na hatAM. azvapITha upara ArUDha thaIne bhAratIya saMskRtinI navAjeza thaI zake nahIM. vedakAlIne prajA khagoLavidyAmAM pravINa hatI, te gaNitajJa hatI ane dariyAkheDU hatI. hakIkate dhArmika AdhyAtmika ane tattvIya vicAro ApaNe tyAM uddabhavyA, sthira thayA ane anukalamAM grIsa ane bhUmadhya samudranA pradezomAM nikAsa pAmyA. AthI viparita kazuM thayuM nathI, koI ghaTanA ghaTI nathI. ApaNe ema cokkasa kahI zakIe ke vedaparaMparAmAM vijJAna ane dharma saMgata ja hatAM, paraspara saMlagnita hatAM; ane khAsa to te baMne ekarUma-samarUpatarUpa hatAM kemake baMnenuM dhyeya satyane pAmavAnuM rahyuM che.' Ama, vaidika Aryo ane siMdhukhINa saMskRti vaccenA aitihAsika-sAMskRtika saMbaMdho miSe sakriya saMvAda-vivAda thatA rahyA. mukhyatve A vivAda AryonA mAdare vatana paratve kendrita thayelo. zuM teo bhAratanA vatanI hatA ke pachI IsvI pUrvanI bIjI sahasrAbdI daramyAna pazcimottara sarahadethI AkramaNakAro tarIke teo bhArata AvyA hatA? ogaNIsamI sadInA madhyAMtarethI prAraMbhIne ke briTizoe samagra bhArata upara potAno prabhAva prasthApita ryo tyArathI kAM to madhya eziyAnA koI vistAramAMthI ke yureziyA ke yuropathI AvelA Akramakoe vedo ane saMskRta bhASAnA pUrvajone sAthe letA AvyA hatA evI adhikta (paNa have kahevAtI) sthiti pravartamAna banI. A che vikhyAta Arya AkramaNano siddhAnta je vartamAne vivAdanA vamaLanA kendrasthAne rahyo che. ApaNe jANIe chIe ke itihAsanuM Alekhana vizeSa to vyaktini-vyakti abhigamI ja thAya che, vastuni ke vastu-abhigamI nahIMvat ApaNo ema anubhava che ke pratyeka yuga ke ane pratyeka pradeza ke ane pratyeka samAja itihAsane potAnI mAnyatAnusAra ke anubhUti mujaba avaloke che. AthI svAbhAvika che ke saMsthAnavAdI samaya daramyAna "Arya-AkramaNano siddhAnta' yuropakendrI pUrvagrahothI yukta rahyo; paNa svAtaMtryottaranI aDadhI sadI daramyAneya ApaNA prajAsattAka rASTranA kahevAtA rASTrapremIoya e ja pUrvagrahothI mukta thavAne sthAne saMlagnita ke yukta rahyA. ApaNI A kamanasibI naherupathI itihAsalekhakoe naheruvaMrIya sattA daramyAna ApaNane vArasAmAM ApI. For Personal & Private Use Only

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Vol. XXIV, 2001 yakSaprazna Aryono : aitihAsika vizleSaNa ane jyAre ApaNA AjhAda dezanI purAvastuvighA hajI bhAMkhoDiyAM bharI rahI hatI tyAre aMgrejoe A siddhAnta pracAryo ane kaho ke ApaNA upara ThokI besADayo ane naheruzaraNArthI itihAsalekhakoe ene gauravathI svIkAryo ane paraMparita banAvyo. kAraNa zArIravijJAna, paristhiti vijJAna ane anya vidyAkSetromAM adhikRta vizvasanIya mAhitInuM koI astitva ja na hatuM, balake kaho ke vAstavika daSTie anastitva hatuM. aMgrejoe, balake yuropIyoe saMskRta bhASAnI zodha karIne ane yuropIya bhASAo sAthe teno gADha saMbaMdha nirdezIne evI paristhitinuM nirmANa karyuM ke adhyetAo vAte tulanAtmaka bhASAvijJAnanA viziSTa kSetrathI bahAra javuM lagabhaga azakya hatuM. Ane kAraNe emaNe evI parikalpanA ke upadhAraNA (pramANa vinA) tarapha preryA ke Agha bhAropIya mATe eka sAmAnya paitRka (AnuvaMzika) bhASA che ane sAmAnya paitRka mAdare vatana che, jene teo AryonuM mULa vatana kahe che. have tene bhAropIya mAdarevatana kahe che. emaNe vyavasthita rIte evo pracAra karyo ke Arya-Akramako bhAratamAM dAkhala thayA ane sthAnika lokone parAdhIna ryA, tema ja potAnI bhASA parAjito upara ThokI besADI ane aMgrejI saMskRti ApaNA upara lAdI dIdhI. emaNe evoya pracAra karyo ke bhAratanA mULa vatanI draviDo hatA; jeone Akramaka Aryoe dakSiNa bhAratamAM dhakelI mUkyA. ane Rgvadane A bhUmikA saMdarbhe arthaghaTita karAyo. vIsamI sadInA prAraMbhika dAyakAo daramyAna purAvastukIya utpananone kAraNe keTalika mahattvanI sAmagrI hAthavagI thaI, khAsa karIne sidhukhINa saMskRti anvaye. AthI svAbhAvika ja AryonA AkramaNa aMgenA agAunA siddhAnta paratve hAthavagI thayelI purAvastukIya sAmagrI baMdha besatI karavAnA prayAso thayA ane je adyApi thaI rahyA che. A prayAsothI evuM sUcavAyuM ke siMdhukhINa saMskRti draviDI hatI ane teno nAza Akramaka Aryoe karyo hato. A bAbatathI kAyamI dhoraNe siMdhukhINanI purAvastuvidyA ane vaidika sAhityavidhA vacce vibhAjana rekhA aMkti thaI gaI. parantu prastuta prayAso paratve vivAda-virodhano juvALa ApaNA rASTravAdI ane bhAratIya paraMparA ane sAdhanonA abhyAsI adhyetAo taraphathI UThayo ane aMgrejI pracAramAM saMkhyAdhika gaMbhIra kSatio jovI prApta thaI : (1) vizva samastanI pUrvakAlIna samRddha evI bhautika saMskRtinA sarjako evA haDappAvAsIo pAse potAnuM kahI zakAya tevuM koI sAhitya nathI-na hatuM ane pUrvakAlIna vizvanA mahAna vikhyAta sAhityanA-kahIzuM ke veda sAhityanA-nirmAtA pAse (aMgrejInI daSTie vaidika Aryo pAse) koI sama khAvA pUratI purAvastukIya sAmagrI nathI-na hatI, purAvastuonuM astitva ja na hatuM. (2) A bAbata vizeSa mUjhavaNayukta banI, vizeSa to tyAre, jyAre ApaNe aveSita abhiprAya Apyo ke haDappAvAsIo pAse lakhANavidyA-lekhanavidyA ane AlekhanavighA hastagata hatI tema ja jyAre vaidika Aryo nirakSara hatA ane teo khAsa vANIgata paraMparA upara avalaMbita hatA,-khAsa to potAnA sAhityane surakSita rAkhavA. ApaNI AvI vANIgata paraMparA jJAnavidyA tarIke samRddha ane sajja hatI. For Personal & Private Use Only

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60 DaoN. raseza jamInaThAra SAMBODHI chatAM nirakSara evA AryonuM sAhitya vipula pramANamAM sacavAyuM che, jyAre sAkSara haDappAvAsIo, sAhityika oLakha ke nizAnI vinA, nAza pAmyA che; kaho ke nArAvaMta che. (3) jema jema samaye samaye takanikI sAmagrI hAthavagI thatI gaI tema tema vidvAnonI najare siddhAnta ane sAmagrI vacce gaMbhIra virodhabhAsa dhyAnArha banato gayo. dA.ta. AnuvaMzika ke jananazAstrIya abhyAsoe darzAvI AvyuM ke bhAratIya vasatImAM yurIziyA ke/ane yuropanAM utpatti saMbaMdhita lakSaNonI upasthiti nagaNyathI anastitva prakAranI (from negligible to non-existent) che. dhyAnArha bAbata to e che ke prastuta aprabhAvI chApa uttara ane dakSiNa bhAratanI vasatImAM eka sarakhI rahI che. pariNAme Arya-draviDa vibhAjananA vicArane jabaradasta dhakko pahoMcyo. kahevAnuM tAtparya e che ke samagra bhAratanI vasatI AnuvaMzika pariprekSyamAM ekarUpa-eka samAna hatI. (4) vaijJAnika daSTie ane bhaugolika vibhinnatAne kAraNe vadhu svIkArya spaSTatA e che ke bhAratIyomAM je zArIrika-daihika bhinnatA jovI prApta thAya che te to paryAvaraNika paristhitinA svIkAramAM che. ane AvI vibhinnatA sadIo ke sahasrAbdIo daramyAna nahIM, balake lAkho varSo daramyAna thatI hoya che. (5) A carcAthI sUcita thAya che ke bhAratIya vasatI ghaNI pUrvakAlIna che ane nahIM ke tAjetaranAM sthaLAMtaro ke AkramaNonuM pariNAma che. 3 have A bAbate eka viziSTa parimANa hAthavaguM thayuM che; bhAratIya itihAsanA adhyanana-abhyAsaanveSaNathI. AthI evuM sUcita thAya che madhya eziyA athavA yuropa karatAM pUrva eziyA ane dakSiNapUrva eziyA sAthenA ApaNA saMbaMdho vadhu gADha hatA, - vaNathI sahasrAbdIothI. prastuta saMbaMdhone A vistAramAM, traNa saThI paryantanA yuropIya saMsthAnavAdane kAraNe, avarodha naDayo ane te ya khAsa to yuropakendrI ke yuropIya najare thayelA (ane hamaNAM sudhI thatA rahelA) itihAsalekhanane kAraNe ane 'AryaAkramaNano siddhAnta' AvA AlekhanamAM kendravartI hato. chellAM thoDAM varSothI, khAsa to bhAratIya vidvAnoe, saMsthAnavAdI samayanAM keTalIka pUrvadhAraNAonuM punarnirIkSaNa zarU karyuM che; agAu ApaNe avaloyuM tema, ApaNA dezanI bhautika ane zArIrika chApane viroSa rUpe avalokavA paratve. Avo prayAsa evI pUrvadhAraNAthI thayo ke ApaNA dezanAM AbohavA, vanaspatisRSTi ane prANIsRSTi viroSa karIne dakSiNapUrva eziyA sAthe pragADha saMbaMdha dharAve che. ApaNA dezamAM DhoranuM pALavuM ane dakSiNapUrva eziyAmAM jaMgalI DhoranA pALavA sAthenuM sAmya. ApaNI azvasRSTi khAsa naslanI che je zivAlika azvasRSTi sAthe sAmya dharAve che. khAsa to RgvedamAM ullikhita azva madhya eziyA ane yureziyA karatAM dakSiNapUrva eziyAnA azva sAthe viroSa sAmya dharAve che. Rgvedika azvane cotrIsa pAMsaLIo che jyAre madhya eziyAI azvane chatrIsa. AthI vadhu vyApaka rIte pracArita-prasArita mAnyatA e hatI ke bhAratane azvano paricaya na hato tyAM sudhI ke jyAM sudhI madhya eziyAthI azvanI AyAta karavAmAM AvI na hatI. paNa A mAnyatAne puravAra karato koI Thosa purAvo adyApi prApta nathI. For Personal & Private Use Only

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Vol. XXIV, 2001 yakSaprazna Aryono : aitihAsika vizleSaNa 61 mAnavajAta paratve paNa AvI ja mAnyatA, khAsa to AnuvaMzika purAvA aMge, pracArita thayelI che. hADapiMjarono abhyAsa sUcita kare che ke bhAratIya vasatI taddana lAkSaNika che evo mata mananasalA (Paul Kekai Urphe Manansala) ane keneDIe darzAvyo che. mukhya bAbata to e che ke ApaNA dezanI vasatI ghaNI pUrvakAlInatama che ane tethI tenA upara yureziyAnI vasatInI chApa aMkti thaI hovAnI vAta bhrAmaka che. parantu dakSiNapUrva eziyA ane bhAratIya vasatInI sarakhAmaNI karavAthI citra kaMika vibhinna jaNAya che. paula kekAI Urphe mananasalAno abhiprAya Avo che : vartamAna samajaNa, AnuvaMzika citranA AdhAre, evI che ke AphrikA e samagra mAnavajAtanuM mAdare vatana che, je samagra vizvamAM phelAI che. jyAre bhAratIyonuM samagra AnuvaMzika abhyAsacitra evuM sUcita kare che ke je gADha rIte dakSiNapUrva eziyAIo sAthe lAkho varSothI saMbaMdha dharAve che. yuroziyA ke yuropa sAthenA ApaNA A paratvenA saMbaMdhane koI vijJAnI AdhAra prApta thato nathI. AthI eka bAbata hakIktarUpa sApha che ke bhAratIyo bhArata dezanA pUrvakAlathI nivAsI che. ema paNa kahI zakAya ke dakSiNapUrva eziyA athavA bRhad bhAratanA nivAsI che; ane koI paNa saMjogomAM te hamaNAM sthaLAMtarita thayelA loko nathI.14 prastuta vizleSaNathI eka hakIkata sUcita thAya che ke vaidika saMskRtinA tANAvANAne samajavA vAste e dhyAnArha banI rahevuM joIe ke ApaNe spaSTa rIte pazcima ane pazcimotara pUrvagrahita bAbatone nirmULa karavI joIe; kema ke A pUrvagrahane kAraNe ja be sadI paryanta ApaNAM itihAsa ane saMskRtinAM Alekhanane bhrAmaka paristhitimAMthI pasAra thavuM paDayuM. A paristhitimAMthI mukta thavAno mukhya abhigama e che ke vaidika saMskRtinI sAmudrika bhUmikAne oLakhavI joIze, kaho ke svIkAravI joIze. A saMdarbhe e dhyAnArha rahevuM joIe ke Rgveda e saMpUrNapaNe niHzaMka bhAratIya vAraso che. RgvedamAM prasaMgopAt sidhu nadInI pelI pAranI bhUmi mATe je nirdezo Ave che te to che samudra ane sAmudrika pravRttio aMge. dA.ta. vahANonI salAmatI ane vahANavaTIonI surakSA mATenI prArthanAnA ullekha RgvedamAM che. AthI paNa spaSTa sUcita thAya che ke ApaNAM saMskaraNo saMbaMdho pazcimottara karatAM viroSataH dAkSiNIya che. A hakIkatanA svIkArathI pazcimotarano ke AryaAkramaNano bahu carcita siddhAnta nirmULa thAya che; jethI ApaNA bauddhika abhyAsane avarodhatuM paribaLa paNa nirmULa thAya che. A vicAra sAthe saMlagnita bIjo muddo e che ke vaidika saMskRti ane dakSiNa bhAratamAMthI thatI avarajavara vaccenI kDI zodhI kADhavI ane vibhinna bhAratIya vistAronAM prajA ane vicAronI levaDadevaDanAM pariNAmo hAthavagAM karavAM. atre e bAbate thoDIka carcA prastuta karI che. chellA himayuganA aMtane kAraNe je pAristhitika parivartano thayAM teNe be mahattvapUrNa utkrAntika bAbato ApaNane avagata karI : (1) sAmudrika sapATI UMce AvavAthI dariyAkAMThAnA nivAsIone, khAsa karIne samudranAM pANImAM garakAva thayelA vistAronA lokone salAmata sthaLe ane viroSataH uttara tarapha sthaLAMtara karavA majabUra karyA. (2) uttaramAM baraphanA DuMgaro pIgaLavAyI uttarIya sapATa medAnomAM nadIo For Personal & Private Use Only

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DaoN. raseza jamInadAra SAMBODHI pravAhI banI ane tethI A verAna vistAra phaLadrupa banyo ane vasavA-lAyaka thayo. A be Avazyaka ghaTanAoe pUrvakAlIna bhArata sAthe saMlagna be kalpitakathAone pravRtta karI manu saMbaMdhita puranI kathA ane Indra-vRtra kyA. pAristhitika parivartanothI ApaNA dezanA sAMskRtika itihAsane akalpanIya vaLAMga maLyo ane tethI be pAristhitika prajAjUtho parasparanA saMparkamAM AvyAM ane vedanA nirmANamAM sahayogI banyAM. A be prajAjutho te : (1) uttaramAM nivasatA ATaviko ane zAsakIya kuTuMbo tathA dakSiNamAM, dariyAkAMThAnA pradezomAM vasatA ane dariyApAranA RSio ane kavio. dAkSiNAtya loko potAnI sAthe sAmudrika smaraNo ane anubhavonuM bhAthuM laI AvyA hatA. A ghaTanAothI samajAya che ke sarasvatI nadInA vistAramAM nirmANa pAmelA RgredamAM zAthI mahAsAgarIya pratIko ane dariyAI pravRttionAM varNano Ameja che. uttaranA zAsako ane dakSiNanA RSio vaccenI bhinnatA A baMne prajAjuthonA sAmAjika mizraNathI jhAMkhI paDI gaI, kaho ke be vibhinna bhaugolika vistAranI prajAonA samarasa thavAthI - ekarUpa thavAthI (pazcimI vidvAnonI purAkalpita kathAo jamInadosta thaI gaI) akhaMDa bhAratanI saMskRtinuM pUrvakAlamAM nirmANa thayuM ane jenuM pariNAma ApaNane jovuM prApta thAya che RgvadanI racanAmAM. AthI Rgyeda nirdiSTa vasijha (ane bhAI agamya) tathA bhRgu RSionAM kuTuMbone sAmudrika pravRttio sAthe gADha saMbaMdha hoya emAM Azcarya pAmavA jevuM nathI, tema A ghaTanA ke varNano Akasmika paNa nathI. AthI e hakIkata dhyAnArha bane che ke dakSiNa athavA ApaNA dezano dvipakalpIya vistAra ane samudrapAranA pradezo vaidika lokothI anabhijJA na hatA; khAsa to RSikuTuMbone. paraMtu A hakIktonI ghaNI kharI vIgato kAM to najara aMdAja thaI che, kAM to te sababa khoTAM avalokano thayAM che, jethI be sadI daramiyAnanAM vidvAnonAM pazcimottara siddhAntanI (eTale ke AryonA AkyamaNanI bAbatanI) rajUAtane baLa prApta thayuM. khAsa to, rASTrIyatAno pAradarzaka abhigamane vareNya samajatA ApaNA adhyetAoya (dA.ta. lokamAnya ane sAvarakara) A abhigamI-vaLagaNamAMthI mukta thaI zakyA na hatA. vedonA abhyAsa paratve AthI mukhya muddAo e che ke ApaNe anveSaNa vakhate dakSiNa bhAratanA ane dakSiNapUrva eziyAnA vistAro pratye vadhu dhyAna ApavuM joIe (-je atyAra sudhI nathI apAyuM, balake AthI viparita pazcimottaranA siddhAntane apAyuM che). prastuta vivaraNathI have spaSTa thAya che ke ApaNA rASTranAM itihAsa ane saMskRtinAM AlekhananA abhigamamAM AmUla punarvinyAsa ane punarvicAraNA e samayano takAjo che." vedika saMskRtinA vikAsamAM ane vedonA nirmANamAM ApaNA dezanA dakSiNa vistAranA lokonA pradAnane gaNatarImAM levuM eTale ke sAhityika, bhASAkIya, aitihAsika ane sAMskRtika jevA ghaNA muddAo viro punarvicAra karavo. je kavio ane RSio potAnI sAthe sAmudrika kalpanAo ane dariyAI anubhavo laI AvyA hatA, teo bhASAkIya tattvo ane AdhyAtmika vicAro nahIM lAvyA hoya evuM mAnavAne kAraNa nathI; je bAbato ane lakSaNo-sAhityika ane bhASAkIya-vedomAM nihita che. For Personal & Private Use Only

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Vol. XXIV, 2001 yakSaprazna Aryono : aitihAsika vizleSaNa AthI e spaSTa thAya che ke pazcimottarathI dakSiNa ane dakSiNapUrva tarapha AryonA vistAravAdanA muddAne potAnI rIte goThavI devA ane pracAravA sAru yuropIyoe ApaNA dezanA pUrvakAlIna loko ane sthaLone jANIbujhIne khoTI rIte oLakhAvyAM che jethI AryonA yAtAyAtanA vicAranA anumodanamAM bhUgoLa ane itihAsanAM Alekhana thaI zake. Arya-saMskRtino dakSiNa bhAratamAM vistAra thayo evA khoTA arthaghaTana dvArA rAmAyaNano abhyAsa karyo. hakIkatamAM rAme dakSiNamAM ane laMkAmAM je joyuM te bIjuM kaMI nahIM paNa vaidika saMsakRti hatI. rAmAyaNano uttarakAMDa eTale dakSiNa bhAratano, khAsa karIne rAkSasa tarIke khyAta vahANakheDu loko virono ane sAMskRtika mAhitIno suvarNa-khajAno che. narmadA nadIne ApaNe dakSiNI rAkSaso ane uttaranA ikvAku-bharato vize vibhAjana rekhA tarIke joI zakAya, jyAre yaduone A baMne jAtio vacce mUkI zakAya. rAkSasa netAo vAranavAra rasAtalamAM jatA rahetA hatA, jyAre temane bhaya jaNAto. A rasAtaLa vistAra eTale saMbhavataH inDoneziyAno koI bhUbhAga athavA eziyAno koI varasAdI vistAra hoI zake.' sArano sAra eTalo ja ke uttara ane uttarapazcimamAMthI Aryono vistAra thayo evo yuropIya vidvAnono mata kAlpanika Thare che. hakIkta, bhAratanA vividha vibhAgonA loko ane vicAronuM mukta AdAnapradAna ke AvanajAvanathI vizeSa kazuM vicAravAnI jarUra nathI. prastuta mata ApaNA dezanA itihAsanA sarvakAlamAM yugeyuge astitvamAM hato ane che. ane emAM dariyApAranI bhUmino samAveza sahaja rIte thaI zake. hA, yuropIya Adhipatya daramyAna AmAM avarodha ApaNe jarUra anubhavyo. svAbhAvika ja emaNe ApaNAM itihAsa ane saMskRtine yuropakendrI caramAMthI avalokyAM. ane A ja 'itihAsa' hajI Ajeya pazcimanA bhAratIya vidyAnA vidvAno anusare che-samaje che ane tene ja teo bauddhika abhigamI itihAsa tarIke apanAve che. AvA binapAyAdara ane kAlpanika tema ja tathAkathita itihAsanAM bhramita AlekhanomAMthI saveLA mukta thavA miSe ane buniyAdI sAdhanonA AdhAre vAstavika nirUpaNa vAte itihAsanAM adhyayanamAM ApaNe pUrvakAlIna bhAratamAM ghaNI samasyAo ane ghaNA virodhAbhAsanA khyAlone nirmULa karavA ApaNAM itihAsa ane saMskRtinAM Alekhano-abhyAso-anveSaNo-adhyayano sAru dakSiNI muddAonA saMdarbhamAM punaHsaMskaraNa ane punaHsthApana karavAM e samayano takAjo che. Ama karavAthI AryonAM Agamana ane AkramaNanA siddhAntanA saMdarbhe vaidika ane siMdhukhINa saMskRtine AlekhatA itihAsanA grahaNamAMthI-vicAramAMthI-siddhAntamAMthI saveLA mukta thaI zakIzuM. kahevAnuM tAtparya e nathI ke vaidika saMskRtinA vikAsamAMnA mULamAM dakSiNa bhAratanA yogadAnane, pravartamAna vicArone sthAne, mahattva ApavuM. prastuta vivaraNathI eTaluM ja sUcita thAya che ke dakSiNa bhAratanI bhUmikA ane teno saMdarbha, je kamanasibe avagaNAyo hato, mahattvanAM che te najara aMdAja karavAnI jarUra nathI. eka bAbate ApaNe satarka thavAnI jarUra che ane te che: thoDAMka hajAra varSo pUrve thayelAM AkramaNo ane AgamanonA pariprekSyamAM vaidika saMskRtinAM uddabhava ane vikAsane samajAvavAno prayAsa eTale sAhityika ane vaijJAnika evAM durjaya For Personal & Private Use Only

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64 DaoN. raseza jamInadAra SAMBODHI sAdhanomAM avarodha Ubho karavo. AmAMthI bodhapATha laIne ApaNe vaijJAnika buniyAdanI prasthApanA karavI jethI vartamAne upalabdha badhAM sAdhanono sAro viniyoga rAjya bane; ane to ja ati pUrvakAlanA ItihAsanuM suyogya punargaThana ane punasaMskaraNa astitva dharAvatAM sAdhano ane dastAvejo tema ja kUtaronA AdhAre zakya bano. AlbarTa AInsTAInanuM vidhAna A sabaLa upakAraka nIvaDazeA theory must not contradict empirical facts. (siddhAntathI anubhavajanya hakIktono inkAra thAya nahIM.) vaidika saMskRtithI sarasvatI-siMdhukhINa saMskRti anukAlIna che, Arya nAmanI koI jAtivizeSa hatI ja nahIM, Aryoe draviDone dakSiNamAM khaseDI mUkyAnI bAbata kevaLa kAlpanika che ane Aryoe AkramaNa karyuM ja nathI-A badhA muddAo ApaNA taLapadA jJApakIya srotathI puravAra thayA che je hakIktano InkAra yuropIya siddhAnta karI zakyA samartha nathI ja. viDaMbanA e vAtanI che ke AryajAtino ane te saMdarbhe AryaAkramaNano siddhAnta cheDayo yuropIya vidvAnoe ane choDyo paNa temaNe ja, paNa gulAmI manodazAthI amukta rahelA ApaNe bhAratIyo-khAsa to naherUpathI etihAsiko ane emane anusaratA pazcimI vicArasaraNInA ' upabhoktA ItihAsalekhako A siddhAnta choDavA taiyAra nathI. have ApaNe Arya nAmanI koI prajA hatI ke kema te vize thoDIka nuktacInI karIzuM. AraMbhamAM ApaNe 'Arya' zabdane sArtha tapAsIzuM. ApaNI sAMskRtika paraMparAmAM 'Arya' zabda cheka RvedanA samayathI pracAramAM che. RgredamAM A zabda lagabhaga chatrIsa vakhata prayojAyo che ane te kevaLa mANasanA saMdarbhe ja nahIM paNa vAdaLa varasAda prakAza somarasa ityAdi saMdarbheya teno viniyoga dhyAnArDa rahevo joIe. ApaNI paraMparAmAM "Aryazabda svAtayogya, zreSTha, svAmI, pUjya, guru, mitra, netA, sanmAnIya vagere arthomAM prayojAyelo che. arthAt Arya zabda guNavAcaka prayogamAM upayogAyo che. kayAMya kyAreya teno viniyoga jAtivAcaka rUpamAM thayo nathI ja. hakIkta Arya zabdanA prastuta artho aDhAramI sadI sudhI vizvasamastamAM mAnya hatA. hajI Ajeya A artha ApaNA dezamAM svIkRta che ja. jaina ane bauddha paraMparAmAMya Arya zabda. prastuta arthamAM svIkArAyelo che. bauddha ane jaina vADagsayamAM vizeSanAmonI pUrve pUjya ke AdaraNIya jevo bhAva abhivyakta karavA Arya zabda viroSaNarUpe prayojAyo che. dA.ta. Arya kauzika, Arya rakSitasUri ityAdi. bauddha dharmamAM ATha Aryasatyano nirdeza che, jemAM paNa Arya zabda guNavAcaka vizeSaNa tarIke jovo prApta thAya che. rAmAyaNa, mahAbhArata ane anukAlIna saMskRta vADmayamAM darzAvyA mujaba patnI potAnA patine 'Arya" athavA "Aryaputra' jevA zabdathI saMbodhe che ane pati paNa potAnI patnIne "AryA' athavA 'A' vizeSaNathI saMbodhe che. A prakAre saMbodhananuM svarUpa kevaLa dhArmika sAhitya pUratuM sImita na hatuM paNa IzunI bAramI sadI paryanta, uttara bhAratamAM hindu zAsananI avadhi paryanta, cAlu rahyuM hatuM. vyaktigata keTalAMka nAmonuM pUrvapada 'Arya' hovAnuM viroSarUpe sUcita thayeluM che. dA.ta. AryabhaTTa, Armendra, Aryadhvaja, Aryakula, Aryadeva, AryamAna ItyAdi. mahAdevI durgA "AryA thI oLakhAvAI che. saMskRtajJo evA For Personal & Private Use Only

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Vol. XXIV, 2001 yakSaprazna Ayano : aitihAsika vizleSaNa bhAratIya vidyAnA pazcimI adhyetAo (jemaNe pUrvakAlanuM saghaLuM saMskRta sAhitya vAMcyuM hovAno dAvo karyo che) kevI rIte iMgita ane prAyogika ullekhonI avagaNanA karI zake-karI hoya? (jo ke Michael witzel jevA saMskRta AvI bhUla karI che). 'inDoneziyana leMgvaja DiklerI' mAM paNa Arya eTale saMskRta vyakti ke saMskRta vartana evo artha Apyo che. irAnI bhASAmAM Arya zabda guNavAcaka tarIke ja prayojAyo che. saMskRta pachI ApaNA dezanI bIjI pUrvakAlIna bhASA tamALa che ane temAM vedanI bhASAne 'Arya bhASA' ( zreSTha bhASA) tarIke oLakhAvAI che. ApaNA saMskRta vAlmayanA laukika ane dhArmika graMthomAM kyAMya mAryavaMza jevo zabda prayoga kyAMya zodhyo jaDe tema nathI. vizvanI ekeya bhASAmAM kArya zabda mULarUpamAM kyAMya hAthavago thato nathI. varSano gara: vanto vizvamArtha vAkya RgvadamAM (9.6.3.5) che. ahIM uddhikhita Arya' zabda kalyANanA arthamAM hovAnuM spaSTa thAya che. arthAt kArya zabda koI vaMza ke jAti ke prajAvizeSanuM viroSanAma nathI paNa guNavAcaka viroSaNa che ane sarvagrAhI rIte mAtra "saMskArI' ke zreSTha evo teno artha abhipreta che. RgredamAM A zabda A arthamAM 1.51.8, 2.11.18, 3.34.9, 9.63.5, 10.43.4 vagere RcAomAM vaparAyelo joI zakAya che. AthI sUcita thAya che ke "Arya' zabda koI jAtinuM pratinidhitva karato nathI, balake vicAradhArAnuM pratinidhitva kare che. AthI je koI vyakti Arya-vicAradhArAne anusare te Arya. prastuta zabdathI potAnuM ane potAnA kuTuMbanuM yogya pAlana karanAra, sadAcArI, gRhasvadharmI, saMskArI manuSyanuM darzana thAya che. AthI viparIta AcaraNa karanArane anArya zabdathI oLakhavAnI paraMparA ApaNA dezamAM vidyamAna hatI. mahAbhArata yuddha veLAe jyAre arjune hathiyAra heThAM mUkyAM tyAre zrIkRSNa arjunane manAI vizeSaNathI saMbodhe che. dazaratha ane vAlmikI, kakeyIne paNa tenA vartana sababa anArya tarIke navAje che. A baMne prasaMgoe upayogAyela anArtha zabda alabatta, guNasUcaka che ane vizeSaNa tarIke eno viniyoga thayo che. AthI manAI eTale kaniSTha (vartanamAM, vyavahAramAM, vicAramAM, vANImAM vagere) evo artha ahIM abhipreta che. draviDo mATe anArya zabda prayojAyelo hovAno mata paNa bhramAka che. A bhUmikAnA prakAzamAM pazcimI vidvAnoe parikalpita karelo 'carmaraMga'no siddhAnta svIkArya raheto nathI. AryonA hADapiMjarIya avazeSo zodhavAnA prayAso saphaLa thayA nathI, evuM vidhAna kenetha e. Ara. keneDIe emanA prabaMdhamAM karyuM che. vaidika AryonA hADapiMjarIya avaroSonI zodha hakIkta pazcimanI aDhAramI sadInA aMtima caraNanI bauddhika paraMparAnI (brAmaka) nIpaja che. pazcimanA jevikavijJAnanA mAnavazAstrIo jenuM astitva nathI tenI tapAsa karI rahyA che. samaya evo Avaro jyAre pazcimI adhyetAo jakha mArIne geramArge doratA siddhAnto sAme avAja uThAvaze. arthAt Aryo bheraMgI, zvetakezI ane nIla AMkhovALA che evo pazcimI mata paNa geramArge doranAro che. raMga-sabhAnatA pazcimI khyAla che For Personal & Private Use Only

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66 DaoN. raseza jamInadAra SAMBODHI (je bhramita che), bhAratIya nathI. vedanA samayathI zveta ane zyAma raMgI loko ApaNA dezamAM zAMtithI, bhAIcArAthI, sahakArathI ane sahavAsI tarIke rahetA AvyA che. ApaNA dezamAM tyAre ane Ajeya zvetacarmI ane zyAmacarmI loko vacce koI bhedabhAva jovo prApta thato nathI-na bhUto, na bhaviSyati. ogaNIsamI sadImAM pazcimIoe pracArelo raMga-siddhAnta have astitvamAM nathI.* yuropIya vidvAnono 'Arya' parikalpanAno AraMbha jarmanImAM thayo. 1805mAM pheDarica phalegale (jarmana kavi, tattvajJa ane rAjanItijJa, 1772 thI 1829, oNgasTano bhAI) vizva ItihAsa vize zreNIbaddha vyAkhyAno ApyAM, temAM 'leMgvaja eNnDa vijhaDama ovU dha inDiyansa" nAmaka nibaMdhamAM teNe nodhyuM : sainiko athavA purohitonAM netRtva heThaLa saMskRtabhASI prajAjUthoe mAdare vatana himAlayane choDIne bhArata, ijipta ane yuropamAM saMskRtinAM nirmANa karyA. A sAmuhika sthaLAMtaranI asara yuropanI uttaramAM cheka skenDineviyA sudhI vartAI. enA mate bhASA jAti ane sabhyatA paraspara saMlagnita che. enA matanA samarthakomAM eka hato Creuser jeNe 1810-1812 AsapAsa jaNAvyuM ke brAhmaNavAdanuM prAthamika svarUpa yahUdI dharmamAM hatuM ane abrAhama koI rIte brahmAthI utarato nathI. Kanne e sUcavyuM ke jaoNsepha e gaNeza hato. 1819mAM rahegale saMskRtinA bhAratIya pracArakone pazcimIo sAthe samarUpa darzAvavA miSe mArya rUpa pracAryuM. eNe A zabda kahevAya che ke heroDoTasamAMthI lIdho hato ane te zabda mIDIjha ane parziyAIone oLakhAvato paricita hato.deg Ama, Arya-vibhAvanAno khyAla sUcita karyo phalegale, jene protsAhaka pratibhAva prApta thayo jarmana tattvajJa Georg Wilhelm Friedrich Hegel (1770 thI 1831) taraphathI. eNe jaNAvyuM ke pazcima tarapha AryonA sthaLAMtaranI ghaTanA hakIkta che jene sAbitI sAMpaDI bhASAvijJAnathI. norvejiyana saMskRtajJa Christain Lassen e jaNAvyuM ke pUrvakAlIna Aryo ane vartamAna bhAratanA variSTha jJAtinA lokono varNa sapheda che. Jacob Grimm (1785 thI 1863, jarmana kozakAra, vihaeNlma grimano bhAI)e jarmanabhASAnA itihAsamAM evI noMdha karI ke yuropanA badhA loko dUra bhUtakALamAM eziyAthI sthaLAMtarita thayelA, bhaTaktA ane jokhamI loko sAthe saMbaMdhita ane jemanI upara prabhutva jamAveluM. rokI na zakAya evI aMtaHskUraNAthI A loko pUrvamAMthI pazcimamAM gatimAna thayA hatA, jenuM vAstavika kAraNa ajJAta che. A lokonI hiMmata ane pravRttio mULamAM UMcAI upara pahoMcavA kaTibaddha hatI, jenI pratIti yuropano itihAsa A lokoe ja saryo hato te uparathI thAya che.' kramazaH AryonA mAdare vatanano vivAda bhASAvijJAnIonA hAthamAMthI sarakavA lAgyo; khAsa to jyAre samAjamAnavazAstrIo, mastiSkavighAnA niSNAto, prAgaitihAsavidyAnA adhyetAo, bhUstaravettAo ane anya vidvAno A muddA para anveSaNavyasta thavA mAMDayA. A badhAmAM prazaMsAI pradAna rahyuM Virchow P. Broca, Rolleston, T. H. Huxley, Turnam, Davis, Grenwell, De Quatrepages and Topinard.?? phenca samAjamAnavazAstrI TopinArDa enA graMthamAM AvI noMdha karI che ke jo Aryo madhya eziyAmAMthI oksasa nadInA uparavAsamAM thaIne AvyA hoya, to temaNe jarUra potAnI sAthe bIjuM For Personal & Private Use Only

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Vol. XXIV, 2001 yakSaprazna Aryono : aitihAsika vizleSaNa kAMI nahIM toya potAnI bhASA, potAnI saMskRti ane dhAtuo vizenuM jJAna jarUra lAvyA hota. paNa emanuM koI nAmonizAna nA rahyuM. iti. AdelungnA mata mujaba kAzmira mAnavajAtanuM pAraNuM che. jo ke A mata svIkArAyo nahIM evA khyAlathI ke saMskRta ane jhenDa bhASAo vacce Azcaryajanaka sAmyasaMbaMdha che ane bhAratIyo tathA irAnIonuM milana sthAna bekTriA che evuM vicAravA tarapha vidvAno prerAyA.*A.H. SaycenA nirIkSaNa mujaba : AryonI bhASAomAM saMskRta ane jhenDa pUrvakAlIna che evI pUrvadhAraNAthI AryonA praznane mUlavavAno aMtima purAvo hAthavago thayo; ane tethI InDoirAniyananuM pAraNuM te ja AryonuM pAraNuM hovuM joIe. prastuta vivAdanA AraMbhakAle bhArata, aphaghAnistAna ane irAna AryonuM mAdare vatana che evuM badhA pazcimI adhyetAoe svIkAryuM hatuM. paraMtu kamazaH vivAdano jhoka pazcima tarapha thayo ane yuropIyonuM eka jUtha evuM sabaLa banyuM ke jemaNe AryonA mAdare vatana tarIke yuropano keTaloka bhUbhAga athavA AIsaleMDa, svIDana athavA jarmanIno ullekha karyo. Ama A vivAda paratve pUrva taraphathI pazcima taraphano vicAraNAno jhoka bhUstaravidyA, samAjamAnavazAstra, mastikavighA, prAgaitihAsika purAvidyAmAM thayelAM viziSTa zodhakAryonuM pariNAma hatuM. mAnavamastiSkavighAnA kharekhAMonA jaNAvyA mujabaH jeo vartamAne AryabhASAono viniyoga kare che teo koI eka jAtinA nathI paNa vibhinna jAtinA che; ane te ja badhI jAtio, jeo hAla yuropanA nivAsIo che, navyaprastarayuganA prAraMbhanA samayathI, jyArathI jaMgalI azva ane renDiyara samagra yuropamAM bhaTaktAM hatAM tyArathI, satata tyAM vasatA AvyA hatA.' Arya-vibhAvanAne pracAramAM lAvanAra jarmana agresaroe anukalamAM 'inDo-jarmana" athavA "inDojarmenika' rUpano viniyoga rAra . te pUrve Thomas Younge "inDo-yuropiyansa rUpa 1815mAM pracAryuM, jene ghaNA vidvAnono protsAhaka pratibhAva prApta thayo. jo ke A rU5 hajI Ajeya pazcimamAM vaparAzamAM che, ane vidvAno tene tyajI devA taiyAra nathI. thomasanA vicAro sAthe sahamata Franz Boppe paheluM tulanAtmaka vyAkaraNa Asiatico European Languages viro pragaTa karyuM. emAM eNe jaNAvyuM ke: yuropa ane eziyA vacce bhASAkIya aikayathI evuM sUcita thAya che ke A bhASAnA bhASako eka ja pUrvajanI saMtati che. The primitire unity of speech points to the primitise unity of Race. A vidhAnamAM viliyama jonsanI vicAraNAno paDagho saMbhaLAya che. bIjA keTalAka vidvAnonA mata mujaba eziyAI bhASAomAM saMskRta bhASA aphaghAnistAna ane irAnanI bhASAo sAthe viroSa saMlagnita jaNAya che. je pUrva samayanA itihAsavido ane samAjamAnavazAstrIo taraphathI Racial typologyno vicAra vaheto mUkAyo tyArathI mAnavajAtinA prakAra-vargIkaraNa sAru bhASAvijJAna mAnadaMDa tarIke amalI banyuM. jarmanI bahAranA dezomAM Arya-vibhAvanAe adhyetAonI kalpanAno kabajo meLavI lIdho ane anya loko emAM saMkaLAyA, jemAM mukhya che phrenca vidvAna Joseph Ernst Renan ane eMglo-jarmana adhyetA meksa mulara. For Personal & Private Use Only

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68 DaoN. raseza jamInadAra SAMBODHI renane bAIbalanuM mULa zodhyuM bhAratamAM paratu meksa mulara ane anya aMgrejo evA matane protsAhaka pratibhAva Avyo nahIM ke je dezanA teo zAsako che te dezanA mULa vatanIomAM temanAM zArIrika ane sAMskRtika mULiyAM paDelAM che. aMgrejoe phalegalanA matano asvikAra ryo ane bhArata saMlagna pratyeka daSTibiMdu vize pUrvagrahI ane vikRta vicArone pracAravA temaNe pArvAtya bhASAtattvajJa meksa mularanI paddhatino viniyoga ryo." AvA samaye iMgliza isTa inDiyA kaMpanI ApaNA dezamAM potAnI sattA dabhUita karavAmAM vyasta hatI ane ApaNA deza upara prabhutva prasthApita karavA ane ApaNane gulAma banAvavA tatpara hatI. 1857mAM ApaNA prathama svAtaMtrya saMgrAmanI ghaTanAthI aMgrejo tAjanA vahIvaTa heThaLa majabuta thayA. rAjakIya zreSThatA prApta karavA paratve kAryazIla hovA uparAMta yuropIya bhASAvido ane anya viSayanA adhyetAonI pravRttio gAMbhIryathI tapAsavI zarU karI ane Aryo ane temanA mAdare vatananA vivAdamAM vyasta banyA, kaho ke sakriya thayA. temaNe bhASAvijJAnIo, purAvijJAnIo, samAjamAnavavido ane anya vidvAnoe abhivyakta karelA khyAlone pUrNa rIte upayogyA. ogaNIsamI sadInA trIjA ke cothA dAyakA daramyAna A badhAe meksa mularanI sevAo bhADe lIdhI ane mulare paNa ApaNA dezanAM itihAsa ane saMskRtinuM vikRta svarUpa aMgrejo hastaka karIne upakRta sul. Primitive unity of speech points to a primitive unity of races zal Franz Bopp nA vidhAnano upayoga karIne meksa mulare evuM pratipAdita karyuM ke madhya eziyAnA ati UMcANavALA vistAramAM AryonI nAnI TukaDIe vasavATa karIne evI bhASAno upayoga karyo je hajI nathI saMskRta tarIke, na to grIka bhASA tarIke ke na to jarmana bhASA jevuM kAThuM kADhyuM paNa te badhI bhASAonAM lakSaNothI yukta hatI." prastuta bhUmikA saMdarbhe ApaNe issAka TelaranuM 'dha orijana ol dha Aryansa' (1880) nAmaka graMthamAMnuM vidhAna ahIM nizIzuMH A rAbdothI zuM viroSa tophAnI hoI nA zake-AryonuM eka nAnakaDuM jUtha madhya eziyAmAMthI cha hajAra kilomITara dUra sthita yuropanA kAMThA vistAramAM moTI vasAhato sthApe e ghaTanA ja azakya che. A - briTiza zAsakonI rAjakIya sarvoparitAe pazcimI vidvAnone ApaNA dezanAM itihAsa ane saMskRtine vikRta rIte, pUrvagrahI paddhatithI ane pazcimI daSTikoNathI rajU karavAnI sonerI taka pUrI pADI. ApaNA vize, ApaNA dharmo viro, ApaNA samAja vize, ApaNI saMskRti vize ane ApaNI bhASAo viro nitAMta jUThI mAhitIno pracAra-prasAra karyo. briTiza paddhati pramANe prasthApita zALAo ane mahArALAonA abhyAsakramo sAru pAThayapustako navesarathI lakhavA vAste saMkhyAdhika vidvAno ane itihAsavidone jotaravAmAM AvyA ane te sahue evI rajUAtathI pAThayapustako taiyAra kyAM ane potAne phAvatA abhigamathI lakhANo lakhyAM che jethI ApaNA cittamAM ApaNA potA vize, ApaNA pUrvajo viro For Personal & Private Use Only

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Vol. XXIV, 2001 yakSaprazna Aryono : aitihAsika vizleSaNa 69 ane ApaNI badhI paraMparAo pratye laghutAgraMthI jaDabesalAka ApaNI raktavAhinIomAM vahetI thaI jAya. A pAThayapustakomAM saMskRta bhASA ane sAhitya vize apamAnajanaka lakhANo samAviSTa ; khAsa to vedo viro pazcimI vidvAnoe ApaNA sAhityika vaibhava ane vArasA vize dhRNAtmaka lakhANo lakhyAM. dA.ta. meksa mulare vedovize AvI bhASA vAparI; vedo bAliza che, mUrkhatAyukta che, rAkSasI vibhAvanAothI bharapUra che, kaMTALAjanaka che, sAmAnya prakAranA che, kaniSTha che, mAnavasvabhAvane halakI rIte nirUpe che, svArthIpaNA ane nyAdArI che. phakta kyAMka kayAMka ucca vicAro ke vidhAno jovAM prApta thAya che. 5 Ama, ApaNA vedo vize ghaNI vikRta bAbato, ghaNA pUrvagraho ane ghaNI bhrAntio pazcimI vidvAnoe oktAnAM rAkhelAM. dA.ta. DanielounA mate mULa vedo e drAviDonI vANIgata paraMparAnA pariNAmarUpa che; jenuM pachIthI Aryoe navasaMskaraNa kyuM ane tyArabAda enuM saMskRtamAM varNita karyuM. paraMtu vedo vize kharI gerasamaja zarU thaI khristI upadezakothI; jemaNe badhAM aniSTonuM mULa vedomAM nihALyuM kemake temAM aMdhazraddhAnA srota hatA ane tethI temaNe vyavasthita paddhatithI vedonuM mahattva ghaTADyuM. khristI samAje, potAnI AdhyAtmika hoziyArIthI vedone kAkaranA stare mUkI dIdhA. tyArathI A siddhAntane pazcimI ItihAsalekhakoe aviratapaNe vaheto rAkhyo. temaNe eka tarapha vedone AdhyAtmika mUlyothI hINa gaNyA ane bIjI tarapha vedonA racanA samayane nIco lAvIne IsvIpUrva 1500 thI 1000no nirNata karyo. kamanasibe prastuta matonuM ghaNA bhAratIya itihAsalekhakoe ane samAjazAstrIoe AMdhaLuM anukaraNa karyuM to kharuM ja paNa te matomAM keTaluM satya che tene tapAsavAnI jarA sarakhI tasdI paNa lIdhI nahIM. temaNe vedone bALasahaja babaDATa tarIke, brAhmaNagraMthone gAMDA mANasanA lavArA tarIke, upaniSadonA vicArone halakI koTInA, smRtigraMthone purohitonA julama tarIke, purANone ALasu lokonI vArtA tarIke, taMtravidyAne luccA ane kAmuka lokonI yuktio tarIke ane yogazAstrane dharmataMtranA kTara taraMgI vicAro tarIke oLakhAvyA. TUMkamAM vyavasthita rIte ane yojanAbaddha vyavahArothI ApaNA pUrvakAlIna sAhityane pazcimI adhyetAoe sahetuka kaniSTha prakAranA sAhitya tarIke navAjyA ane e rIte yuropIya saMskRtinI zreSThatA sAbita karI. Ama, emaNe ApaNAM dharma ane tattvajJAnane, AyurvedIya rogacikitsApaddhatine, citra sthApatya zilpa jevA klAnA badhA prakArone, kaho ke ApaNI saMskRtinA pratyeka pAsAne-ekeka aMgane kaniSTa darzAvyAM. vijJAna ane takanikI kSetre paNa ApaNe pazcimI jagatathI pAchaLa chIe evo pracAra karyo. AthI saMtoSa nA mAnI emaNe zikSaNanA badhA tabakkAnA abhyAsakramo hetupUrvaka evI rIte taiyAra karyA ke jethI ApaNI najaramAM-ApaNA cittamAM ApaNI ja saMskRti ApaNane hiNapatabharI jaNAya ane je kaMI sAruM che te to ApaNe videzI AkramakonA saMparkamAM AvyA tethI ane emanI sAthenI AMtarakriyAnuM pariNAma che evuM bhArapUrvaka ApaNane samajAvyuM. temanA mate videzIo sAMskRtika asaro bhAratamAM lAvyA; khAsa to grIkoe-jeo bhAratanA uttara-pazcima vibhAgomAM vasyA hatA, sikaMdaranA kahevAtA mahAna vijayanA phaLasvarUpa ahIM laI AvyA hatA. pachInA samaye vividha islAmI prajAo paNa saMskRti ane saMskAro ApaNA dezamAM laI AvyA. ApaNA dezamAM vividha videzI prajAonAM For Personal & Private Use Only

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70 DaoN. raseza jamInadAra SAMBODHI Agamana ane AkramaNanI sUcimAM emaNe AryajAtine mUkI dIdhI. A e ja Aryo jemaNe ApaNA deza upara pazcicamottara dizAethI AkramaNa kareluM, haDappA ane mohenjokaDonAM abhyaya pAmelAM nagarono emaNe nAza karelo ane chevaTe saptasiMdhunA pradezamAM sthAyI vasavATa karelo; ane anukAlamAM Aryo gaMgAkhINanA vistAromAM gayA. AryonA AkramaNa aMgenI purAkathAnA pracAra vAte temaNe vedonAM khoTAM arthaghaTano paNa kya; khAsa to dAsa ane dasyu vize.... briTizono mukhya ArAya Aryo ane draviDone bhinnatva bakSavAno hato, jethI bhAgalA karo ene rAja bhogavonI emanI nItine A susaMgata rahe ane emanI A kahevAtI rAjaramatamAM teo saphaLa thayA. ApaNA lokonuM emaNe breInavoza evI paddhatisara rIte karyuM ke Ajeya ApaNe te asaramAMthI mukta thayA nathI. Ama emaNe, ApaNe jJAta chIe te mujaba, briTiza paddhatinA zikSaNa mAraphate ane aMgrejI bhASAnA mAdhyama dvArA kyuM. pariNAma e AvyuM ke koIpaNa zikSita bhAratIya 'Aryo apANA dezanA mULavatanI che" evuM icchAe paNa svIkAravA taiyAra na hato,-Ajeya hajI ghaNA mAnasika rIte taiyAra nathI ja. bhAratIya zabda "varNa'nuM emaNe kareluM 'raMga'nuM arthaghaTana karIne RgvadamAMnAM sAmAjika jUtho mATe emaNe amalI banAvyuM. hakIkate ApaNe carmaraMgane kyAreya mahattva bakyuM nathI. zvetarayAma carmaraMga paratve koIpaNa prakAranA bhedabhAva tarkabadhdha nathI. khristI uparAkonA hindu virodhI pracAramAMthI preraNA meLavIne briTiza zAsakoe bhArata virodhI ane hinduonI khilAphanI pravRttione vadhAre majabUta banAvI. meksa mulare samajIbujhIne ApaNA deza uparanA AryonAM AkramaNano samaya, ApaNe agAu nodhyuM te mujaba, IsvIpUrva 1500no sUcavyo ane te mane itihAsavido ane purAvidono vyApaka Teko prApta thayo. AryaAkramaNanI A purAkathA aMte to rAjakIya siddhAntamAM pariNamI ane yuropamAM jAtIvAdanA ghoSaNApatra tarIke sudaDha banI. mekasa mulare baLatAmAM ghI umeryuM ke potAnA mAdare vatana madhya eziyAmAMthI AryonAM moTAM dhADAM bhAratIya upakhaMDa ane yuropamAM sthaLAMtara karI gayAM. jAtivAdanA siddhAntane varelA aMgrejo ane yuropIyoe Arya zabdane jAtinA arthamAM svIkAryo. Ama karavAmAM na to emaNe 'Arya' zabdane samajavAno prayAsa karyo, na to emaNe vedomAM kyA arthamAM te rAbda prayogAyo che te zodhavAno prayatna karyo. 'bhAgalA pADo ane rAja karo'nI temanI cANakyanItithI rAjakIya prabhutva prasthApita karIne briTiza zAsakoe eka tarapha khristI upadezakono ane bIjI bAju ItihAsalekhako ane purAvijJAnavidono bharapeTa upayoga karyo. khristI dharmAnuyAyIoe sthAnika lokone vividha rIte bharamAvIne khristIdharmamAM vaTalAvavAnI pravRttio hAtha dharI, to vidvAnoe potanAM dhUna ane kalpanA anusAra ApaNA dezanAM pUrvakAlIna itihAsa ane saMskRtinAM arthaghaTana karavAM zarU karyA. A vAste emaNe mukhya siddhAnta e amalI banAvyo ke teo raMgarUpe zreSTha che ane bhAratIyo kaniSTha che. yuropIyone emanA jaitaraMganuM abhimAna hatuM. emanA zreSThatAnA abhimAne, pUrvagrahI vicAraNAo ane nigha pakSapAtI valaNa-vartane ApaNA dezanAM itihAsa ane saMskRtinA pratyeka muddA paratve emanI gRhita pravRttiono prAraMbha thayo. ane ApaNA For Personal & Private Use Only

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Vol.XXIV, 2001 yakSaprazna Aryono : aitihAsika vizleSaNa pUrvakAlIna sAMskRtika itihAsa viro briTiza zAsakoe mana mUkIne jUThANAMno pracAra karyo, jUThANAM phelAvyAM ane tene prabodhavAmAM vyasta rahyA. ane emanA A prakAranA prayAsone protsAhita prApta thayuM yuropanA vidvAnoe saMgaThita ane sudaDha rIte karelA "AryajAti ane AryaAkramaNa'nI parikalpanAnA vyApaka pracArathI. AmAM mukhya pracArako hatA-gorDana cAIlDa ane gustAva kalema. gustAva kalama anusAra porvAtya loko gatihIna ane hRAsita che jyAre yuropIyo zreSTha che-zaktimAM, buddhimAM, vicAramAM ane svataMtratAmAM. A vicArano pazcimamAM sAro prabhAva-pracAra thayo. koI vidvAnane evo vicAra Aja sudhI nA Avyo ke Arya e koI jAti nathI. hakIktamAM, jyAre pazcimI bhASAvijJAnIo ane itihAsakAro Aryo kevI rIte emanA kahevAtA rahasyamaya mAdare vatanathI pazcima tarapha sthaLAMtara karI gayA e aMgenA vivAdamAM gaLADUba hatA tyAre ja AryonI pUrvakAlInatA ane bhArata tarapha emanuM prayANa thayuM te mithenuM spaSTIkaraNa jarUrI hatuM. kamanasibe A vidvAno emanA pUrvajoe abhivyakta karelI vikRta daSTi ane pUrvakalpita vicAraNAthI abhibhUta thayelA hatA. dA.ta. vedanA graMtho spaSTataH AryonA mAdarevatananA sthAna ane prakAra viro koI nirdeza karatA nathI e hakIkta emaNe najara aMdAja karI hatI, kema ke jyAM emaNe vedo racyA e ja emanuM mULa vatana paratu pazcimI loko A bAbata svIkAravA taiyAra ja nathI. temAMnA keTalAke videzI Aryoe bhArata upara AkramaNa karyuM tevA saMketa zodhavAnA nirarthaka prayAso karelA. Ama joIe to temaNe jANIbujhIne karelA A prayAso hatA, - che jethI emaNe vicArelA bauddhika paraMparAnA mALakhAmAM pratyeka bAbata baMdhabesatI thAya, ane koI paNa kiMmate teo tevI vicAraNAmAMthI cAtaravavAnuM pasaMda karatA na hatA. arthAt emanI manaHsthiti, kaho ke emanI mAnasika kSitijo, AsapAsa emaNe svayam AMkelI lakSmaNarekhAnI bahAra najara laMbAvavAnI saMmati emanI jaDabesalAka valaNa-vRtti ApatAM nathI. emaNe vyakta karelAM maMtavyothI A bAbata svayam spaSTa thAya che. Aryapraznano koI saMtoSakAraka uttara bhASAvidyA, samAjamAnavavidyA, zArIravidyA ke anya vidyAo taraphathI prApta thato nathI tyAre pazcimI vidvAno e.Ara. epha. haoNrnale ane jI. gerisana jevA pauvaMtyoe sUcita karelo 'bhAratamAM AryonAM Agamana'nA siddhAnta paratve purAvastukIya zodhakhoLathI ukela zodhavA mathyA kare che. ane emanA anugAmIo A viro vyartha prayAso kya kare che. gorDana cAIlDanA mata mujaba skenDiviyA athavA raziyAI meThAno saMbhavataH AryonuM mAdare vatana hoI zake, to Marija GimbutasnA mata mujaba IsupUrvenI cothI ke trIjI sahasrAbdInI kuragana (urala parvatamALAnI pazcime) sabhyatAne AryonI saMskRtinuM udgamasthAna gaNAve che. marijAnA kathana mujaba azva uchera, kAMsya-tAma-dhAtuvighA, azvathI saMcAlita ArAyukta paiDAMvALA ratha, khetI, TekarI uparanA killA jevAM AryasaMskRtinAM lakSaNo kuragana sabhyatAmAM jovAM prApta thAya che. paraMtu prastuta vicAraNAne amerikI purAvida DeviDa Dabalyu enyonIe paDakArI ane yuropane AryonA mAdare vatana tarIke sUcita karyuM. bhAratIya paraMparA ane sAhityika sAdhanomAMthI A prazna paratvenA uttara zodhavAnA For Personal & Private Use Only

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DaoN. raseza jamInadAra SAMBODHI koI prayAsa karyA vinA A vivAda pazcimI vizvamAM carcAto rahyo che. emanA pUrvagraho emane A abhigama svIkAratAM roke che. pariNAme briTiza rAje prasthApita karelI paddhati anusAra ApaNA dezamAM haju paNa purAvastuvidyA, samAjamAnavazAstra, itihAsa-saMskRti, vijJAna ItyAdi viSayo zIkhavavAmAM Ave che, jemAM koI nAnama ApaNane jaNAtI nathI, balake temAM karavAmAM AvatA pheraphArone rUDhivAda kahIne vagovAya che. ema kahevAmAM jarAya atizayokti nathI ke anu-prajAsattAka samayamAM ApaNI kendra sarakAre aDadhI sadI sudhI A paddhatine ulaTAvavAnA koI prayAso sahetuka karyA nathI. pazcimI mArgadarzikA ane mApadaMDo anusAra ApaNA vidvAnone tAlIma apAya che. tethI ApaNA adhyetAo sAcI vicAraNA paratve prakAza pAtharavA zaktimAna thaI zakyA nathI. bAlakRNa thApare AryonA prathama darzanano samaya IzupUrve 8000 thI 1400no darzAvyo che paraMtu temanA mAdare vatana vize ghaNA dezonAM nAmollekha karavAnI bhUla karI dIdhI che." AthI himAlayanI pele pAra ane khabaraghATanI pele pAra AryonA mAdare vatananI purAvastukIya khoja saphaLa thaI nathI. briTiza zAsana daramyAna ja briTiza nIti ane vartana viruddha asaMtoSa ane virodhano vaMToLa udbhavyo hato. briTiza nyAyAdhIza sir John Woodrofe bIna Arthur Avalon e (jeoe hindudharma aMgikAra karyo hato) jAheramAM briTiza zAsakonI kAryarIti-kriyAnItinI kaDaka TIkA karI ane hindudharma tathA hindu sabhyatAnA prakhara puraskartA banI gayA. jo ke temaNe yakSaprazna AryaAkramaNa vize koI uhApoha ryo nahIM. hA, emaNe keTalAMka vicAra-protsAhaka nirIkSaNo abhivyakta karyA. dA.ta. mArI vayanA evA keTalAka bhAratIyo che jemanA aMgrejI guruoe ane emanAM zikSaNe emane mAnasika rIte bAnamAM rAkhyA hatA. AvA bhAratIyonAM mana-buddhi emanA aMgreja-zikSakothI evAM prabhAvita thayAM hatAM ane pazcimI vicAradhArAthI evAM abhibhUta (khAsa karIne dharma, kalA, tattvajJAna, samAja, rAjakAraNa ityAdri) thayAM hatAM, jethI teomAM emanA potAnAM saMskAra-saMskRtinAM vaibhava ane vArasAne vakhANavAnI hiMmata rahI na hatI. AmAMnA keTalAke to ApaNAM zAstronI darakAra sarakhI karI nathI ke nodha levAnI tasdI lIdhI nathI. bhAratIya mAnyatAo ane vyavahAro vize vAta karatAM ApaNe videzIoe ApaNI jAtane hindutvanA mALakhAmAM mUkavA joIe ane emanAM cakSuo mAraphate emanA siddhAnto ane karmakAMDane samajavA joIe. jo ke temanA mATe A agharuM che te kharuM paNa jo teo Ama nahIM kare to temanAM lakhANonI sAcI oLakha ke sAcuM mUlya thaI zakaze nahIM. ane AthI ja porvAtya mAnyatAo vize pazcimI lekhakoe ApelA ahevAlo sAcuM arthaghaTana karavAmAM niSphaLa rahyA che. pazcimIoe karelAM varNano emanA abhigama mujabanAM che ane te paNa jAtIya pUrvagrahathI maMDita thayelAM che ane tethI ApaNI zreSThatAno svIkAra teo karI zakatA nathI. iti. AvA briTiza lekhako uparAMta keTalAka rASTravAdI lekhakoe amUlya pradhAna bhAratIya vidyA ane pUrvakAlanA bhAratIya itihAsa vize karyA che ane A rIte ApaNA pazcimI pariprekSyane, AryonA yakSaprazna paratve, For Personal & Private Use Only

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13. Vol. XXIV, 2001 yakSaprazna Aryono : aitihAsika vizleSaNa emaNe sakSama rIte badalavA prayAso karyA chejemAM svAmI dayAnaMda sarasvatI, zrI araviMda, bAla gaMgAdhara tILaka ane AnaMdakumAra svAmI mukhya che, jemaNe bhArata uparanAM AryonAM AkramaNanA siddhAntano virodha ryo che ane spaSTatAthI jaNAvyuM che ke vedonA racayitA Aryo hatA ane teo bhAratavarSanA nAgarika hatA.9 bhArata uparanA AryaAkramaNanA siddhAntano virodha rASTravAdI bhAratIyoe eka sadI pahelAM karyo hato. chatAM hajI Ajeya ghaNA bhAratIyonAM mAnasa parivartana pAmyAM nathI, ke nathI dayAnaMda araviMda jevA rASTravAdI vidvAnonAM emaNe vakhANa kya. atyAra sudhI ApaNe prastuta yakSaprazna vize be virodhI abhiprAyonI vIgate carcA karI. have ApaNe Arya zabdanI, enI arthachAyAonI ane Arya eka jAti hatI ke nahIM ane Aryoe bhArata upara AkramaNa karyuM hatuM ke kema tathA siMdhu saMskRtinA teo vidhvarAka hatA ke kema ane saMlagnita muddAonI carcA karIzuM. ApaNe agAu avalokyuM ke mArca zabda prajAvAcaka che ane te saMdarbhe AryonA AkramaNano siddhAnta upasthita thayo. Arya eka jAtivAcaka nAma che evuM jaDabesalAka mata rajU karanAra meksa mulare anukalamAM punarkathana karyuM ane jaNAvyuM ke pAribhASika rIte vicAratAM mArga zabdane vaMza ke jAti ke prajAnA saMdarbhe koIpaNa rIte upayogI zakAya tema nathI. keTalAka aMgrejoe paNa mularanA punathita vidhAna saMdarbhe anumodana ApyuM paNa ApaNe bhAratIyone mulare sudhArelI bhUla dekhAtI nathI, svIkArya nathI ane tethI adyApi "bhAratamAM AryonuM AkramaNa thayuM hatuM te bAbata sagIrava (?) kahIe chIe. meksa mularanA prathama vicAra paratve bhAratIya itihAsa ane saMskRtinA saMniSTha anveSaka-nirUpaka epha. I. pArjiTare pratibhAva Ama darzAvyA che : aphaghAnistAnamAMthI paMjAba tarapha Aryo AgaLa vadhatA AvyA evuM darzAvatI dalIla mAtra ulaTAvavAnI jarUra che, arthAt Aryo paMjAba taraphathI aphaghAnistAna tarapha AgaLa vadhyA** Iti. ApaNAM saMskRta nATaca sAhityamAM mAryaputra jevo prayoga vAraMvAra jovo prApta thAya che, ane patnI potAnA patine A rIte saMbodhe che. manusmRti(2.2)mAM maryAvarta rAbda dezaviroSanA arthamAM prayogAyo che, prajAviroSanA arthamAM nahIM. bhAratIya saMskRta sAhityamAM laukika ane dhArmika ubhaya graMthomAM kyAMya mAryavaMza evo zabda prayoga zodhyo jaDe tema nathI. kArya zabda saMskRta bhASAno che ane saMskRta ApaNA bhAratavarSanI mAtRbhASA hatI ane tethI mArca zabda bhAratIya mULano che. vizvasamastanI koI ekeya bhASAmAM (apavAda rUpe "avestAmAM eTale IrAnI bhASAmAM kArya zabda jovo prApta thAya che paNa teya anukAlamAM ane bhAratIya saMskRta bhASAnI asara heThaLa tathA guNavAcaka svarUpe prayojAyelo che) mArca zabda mULa rUpamAM kyAMya hAthavago thato nathI. AthI 'AryonuM AkramaNake "AryonuM Agamana' virono vicAra kevaLa mithyA ane bhrAmaka che. kArya rAbdathI hakIkta potAnuM ane potAnA parivAranuM yogya pAlana karanAra sadAcArI saMskArI ane gRhasvadharmI manuSyanuM darzana thAya che. AthI viparita vartana karanArane-AcaraNa For Personal & Private Use Only

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74 DaoN. raseza jamInadAra SAMBODHI karanArane anArya zabdathI oLakhavAnI paraMparA ApaNI jIvanazailImAM vidyamAna hatI, che. mahAbhArata yuddha samaye jyAre arjuna hathiyAra heThAM mUkI de che tyAre zrIkRSNa arjunane anArya viroSaNathI saMbodhe che. ekeyIne paNa enA adhama vartana sAru dazaratha ane vAlmikI manAI tarIke navAje che. A baMne prasaMgoe upayogAyela anArya zabda alabatta guNasUcaka che ane mAtra viroSaNa tarIke teno viniyoga thayo che. AthI anArya zabda draviDo mATe prayojAyelo hovAno pazcimI mata paNa bhrAmaka che. eka bhASA bolanAranI eka jAti hovI joIe ane te koI eka bhUbhAgamAM rahetI hovI joIe evI purAkalpita kathA (eTalA sAru ke sAhityika che ane purAvastukIya evAM koI sAdhanonuM samarthana ene saMprApta thayuM nathI ane A kakSAnA pravartako evI koI sAmagrI hAthavagI saMpaDAvI zakyA nathI) ogaNIsamI sadInA madhya bhAge yuropamAM uddabhavI, kaho ke samajIbujhIne ubhAvavAmAM AvI. "Arya' zabda jAtiviroSanA arthamAM-saMdarbhe svIkRta thatAM AryonAM mULanivAsasthAnano prazna vivAdanA vamaLamAM aTavAI gayo, balake abhimanyunA. koThAmAM keda thaI gayo. ane adyApi A siddhAnta (kaho ke mata) bhAratIya itihAsAlekhananI buniyAda banI rahyo. pariNAme ApaNA dezanA mULa vatanIo sArA svabhAvanA, zAMtipriya ane zyAmacarmI bharavADo-gopAlako hatA ane teo draviDanA nAmathI oLakhAtA hatA ane teoe siMdhukhINa saMskRtinuM nirmANa karyuM hatuM tema ja sthApatyanA teo prazaMsAI nirmAtA hatA paraMtu samakhAvA jevA saMskAra temanAmAM na hatA, temanuM potanuM kahI zakAya evuM koI sAhitya na hatuM ane na hatI temanI potAnI koI sakSama lipi. IsvIpUrva 1500nI AsapAsa Arya nAmanI jAtie hindustAna upara (eTale ke kevaLa siMdhukhINanA vistAra upara dhyAna rAkho ke samagra bhArata upara nahIM) AkramaNa karyuM. Akramaka evA Aryo zvetacarmI ane yAyAvara hatA ane pazcima raziyAnA koI medAnI vistAranA nivAsI hatA. temaNe hindustAnamAM AvIne tyAMnI draviDa prajA upara jJAtiprathA (alabatta zyAmaraMgI ane zvetaraMgI athavA kALA ane gorAnA bhedanI daSTithI yukta) ThokI besADI. A Akramaka Aryo buddhizALI hatA ane temaNe saMskRta bhASA ane sAhityanuM sarjana karyuM nirmANa karyuM. vedanA graMtho temaNe racyA. hindudharma temaNe prasthApyo. vedAMga vADmaya ane mahAkAvyonA paNa teo racayitA hatA. Ama, briTizoe ApaNane bharamAvyA ane kamanasibe ApaNe bhramita paNa thaI gayA ane hakIkate adyApi bharamAI gayelA rahyA chIe. aMgrejo pakSe ApaNane phaTakArelo A zreSTha phaTako hato, je "AryaAkramaNa'nA matane AbhArI hato. ektarapha emaNe evo pracAra kyuM ke bhAratIya saMskRti eTalI pUrvakAlIna nathI; to bIjI bAju emaNe evuM pracAryuM ke pazcimI jagatane je saMskRtioe prabhAvita karI che tenAthI bhAratIya saMskRti anukAlIna che tathA bhArata pAse je sArI bAbato che te saghaLI hakIkta pazcimI asaravALI che. saMskRta e bhAropiya (?) bhASAonI janetA nahIM paNa kevaLa eka zAkhA che. jarathuSTI dharme hindudharma upara prabhAvI asara karI che. eTaluM ja nahIM, bhAratIya prajAne zveta -zyAmamAM vibhAjita karI dIdhI ane parasparane sAmasAmA saMgharSamAM sapaDAvI dIdhI, je vibhAjana Ajeya ApaNane For Personal & Private Use Only

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- 75 Vol. XXIV, 2001 yakSaprazna Aryono : aitihAsika vizleSaNa ghUmarAvI rahyo che, ghamarolI rahyo che. paNa aMgreja bhakta naherupathI itihAsalekhakonI AMkha khUlatI ja nathI, sAcI hakIktathI jJAta hovA chatAMya; kema ke temanAM cakSuo sAmyavAdI vicAraNAnA asthaDAbalAnI jema DhaMkAyelAM che. ApaNA dezanA, ane kaho ke samagra vizvanA-jyAM sudhI purAvA prApta thAya nahIM tyAM sudhI, sahuthI pUrvakAlInatama ane prabhAvI sAhitya (eTale ke vedanI saMhitAo ane vaidika-vAlmaya)nA aMtaraMgI parIkSaNathI ane abhyAsathI suspaSTa thAya che ke, tenAM kheDANa, saMvardhana ane saMrakSaNa ApaNI bhUmimAM ja thayAM che. vedamAM varNita saptasiMdhunA vividha artho paikI mAtra teno nadI sUcaka artha svIkArIe ane vedanAM nadIsUktamAM varNita nadInAmonAM anveSaNathI-abhyAsathI samagra pradeza gaMgA-yamunAthI pazcimamAM aphaghAnistAna sudhI hovAnuM anumAna sudaDha thAya che. manusmRtimAM mAryAvarta (eTale ke pUrvasAgara ane pazcimasAgara tathA himagiri ane vidhyagiri vaccenI bhUmi) evI noMdha A saMdarbhe dhyAnArha che. pASANa tathA tAMbAnAM ojAro vaDe khetI karanAra (tethI ApaNe te prajAnI saMskRtine tAmrAhamayugIna saMskRti kahIe chIe), ratha banAvanAra ane bIjI pravRttiothI saMlagna A prajAnAM varNano vedanI saMhitAmAM che. khetI sAthe pazupAlana A prajAno saMlagnita mahattvano vyavasAya hato, evuM vedomAM che."* khetI ane pazupAlana (jemAM gAya, azva, baLadano samAveza thAya che.) uparAMta vaidika prajAe vividha prakAranI kalA ane gRha udyogo paNa vyavasAya tarIke svIkAryA hatA. dhAtuthI (ayasa = tAMbu) paNa teo paricita hatA. tAMbune dhArmika mahattva bakSeluM hatuM ane te paraMparA hinduoe Ajeya jALavI rAkhI che. azvane A loko pALatA, ucheratA (saMvardhana karatA) ane tAlIma paNa ApatA hatA. ochA vajananA kAchanA rathane azva jotaravAmAM Avato ane yuddhamAM paNa teno viniyoga thato tema ja ramatagamatamAM paNa teno upayoga thato. dhyAnArDa bAbata e che ke ratha sAthenA vaNajArano khyAla svayama praznArtha che, kema ke yAyAvaro mATe ratha e vAhana na hatuM. ratha hakIkate to nAgarika prajAnuM vAhana gaNAya che, pUrvasamayanI nagarIya saMskRtinuM mukhya vAhana te hatuM ane medAnI vistAramAM te vizeSa upayogI thatuM, je paristhiti uttara bhAratanI nadIonA medAnomAM jovI prApta thAya che (le, uparyukta, pR. 29). uparAMta juo Do. svarAja prakAza guptAno lekha dha mahAbhArata olva haDappA" (hisTarI TuDe, jarnala ol dha inDiyana hisTarI enDa kalcara sosAyaTI, naM. 1, 2000, pR. 47). vaidika sabhyatAnI buniyAda prasthApI RSioe, jeo himAlayanA gADha jaMgalamAM rahetA hatA, phaLa ane kaMdamULa upara jIvana gujAro karatA hatA, pavitratA jALavatA hatA, zAMta ane prAkRtika vAtAvaraNamAM dhyAna dharatA hatA, kudaratI paryAvaraNanuM sAMnidhya mANatA hatA. vaidika RSionuM A hatuM jIvanadhoraNa. adhyayana, zANapaNa ane saMskAra e buniyAdI daSTie A RSimunionI bakSIza che ane je ApaNA dezamAM pUrvakAlathI cAlI AvatI sudaDha paraMparA che. prakRtimAtA sAthenA AvA gADha saMbaMdhane kAraNe emanI dhArmika mAnyatA udbhavI ane ghaDAI paNa. vizva eka kuTuMba che evA AdhyAtmika vicArone A RSioe For Personal & Private Use Only

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16 DaoN. raseza jamInadAra SAMBODHI AkAra Apyo, ane mahattvanI zodho karavAnI preraNA paNa munijanone prakRtie saMpaDAvI ApI. A sthitimAMthI vyApaka ane gUDha tattvajJAnanI paddhatino pAyo maMDAyo. vanavAsI yuga ghaNo dIrghakAlIna rahyo jeNe ApaNA dezanA pUrvakAlIna itihAsa ane saMskRti upara pragADha asara karI. sabhyatAnA prAraMbhe je sanAtana zodho ApaNane sAMpaDI te saghaLI A vanavAsayuga daramyAna RSione kAraNe. dA.ta. RSi aMgirase (je AtharvaNathI paNa jANItA hatA) lAkkAnA be TukaDAnA gharSaNathI agni utpanna ryo hato. (Rgvada, 4.16.13). khUba ja mahattvanI A zodha hatI jenI upayogItA Ajeya akalpanIya jaNAya che. agnine ApaNe pavitra gaNyo ane pUjAyogya paNa. pariNAme badhAM hindu kAryo pavitra agninI sAkSIe thavA lAgyAM je kAnUnI daSTie sanmAnya gaNAyAM. ApaNe jANIe chIe ke agrinI pUjAmAMthI yajJakAryano vidhi saMpanna thayo, je vaidika saMskRtinuM prAmANya ghaTaka gaNAyuM. AthI A prajA (pazcimI matAnusAra kahevAtA Aryo) gopAlaka hatI ane temanI gopAlaka pravRttinAM svAbhAvika sthaLAMtaronA muddA upara binajarUrI viroSa bhAra mUkIne Adhunika pazcimI tajajJoe ane temane anusarIne naherupathI ApaNA vidvAnoe A prajA (te sahunA mate Aryo ja) bhaTakatuM jIvana jIvatI hovAno mata prastAvita karyo ane pracAryo tathA prasAryo paNa. jo ke AthI A prajAnAM-alabatta, ApaNA daSTibiMduthI vedakAlIna prajAnAM-gAmo, temanI kRSigata pravRttio (eTale sthAyI ane sthira jIvana), temanuM kASThakArya ane jhaverIkArya jevI viziSTa pravRttio, nIlalohita vAsaNonA nirmAtA jevI ghaNI dhyAnArha ane upATheyI bAbatone pArzvabhUmikAmAM haDaselI dIdhAnI manovRtti (hA, yuropIya prajAnI ane vizeSa to aMgrejonI ane emane anusaratA suradAsI naherupathI itihAsa lekhakonI) prabaLa rIte pracArAyelI jovI prApta thAya che. vastutaH prastuta paNa atArkika vicAraNAne DhoLa caDhAvyo mArya zabdano jAti sAthe samIkaraNano siddhAnta viroSa bhAve pracArIne. jo ke vedanI saMhitAonAM aMtaraMga parIkSaNathI ApaNI paraMparAnA brahmAvartamAM (eTale hastinApuranI vAyavye sarasvatI ane daSakatI nadIo vacceno pradezamAM) vedonAM nirmANa thayAM hovAnI hakIktane samarthana saMprApta thAya che ane puSTi paNa prApta thAya che. purAvastunI daSTie brahmAvartamAM veda-saMskRti vidyamAna hovAnuM spaSTa thAya che. mArca nAmanI koI eka jAti hovAno koI sAhityika che ane pAribhogika purAvA che ja nahIM. evI rIte AryonA bhArata AkramaNa aMgenAya koI zraddheya sarvAMgiNa purAvA hAthavagA thayA nathI. bhAropIya nAmanI bhASA hovAnI bAbateya kAlpanika che, hakIkta nathI ja. tethI kahevAtI AryaprajA (1) bhAropIyakuLanI bhASA bolatI hovAnI bAbata pazcimI vidvAnonI mAtra parikalpanA ja che. ApaNAM daphataronAM anveSaNathI sUcita thAya che ke mukhyatve khristI upadezakoe, aMgreja vidvAnoe ane vahIvaTadAroe hAthohAtha milAvI Arya zabdane jAtivAcaka hovAnI vArtA upajAvI kADhI che, ane AryonA bhArata uparanA AkramaNane cagAvyo che tathA siMdhukhINa saMskRtinA lokono saMhAra karyo, draviDone dakSiNamAM hAMkI kADhayA ane uttara bhArata kabaje karyuM, Aryo ane draviDo bhinna prajAo che ane baMnenA bhinna dezo che For Personal & Private Use Only

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77 Vol. XXIV, 2001 yakSaprazna Aryono : aitihAsika vizleSaNa tathA ubhayanI saMskRti bhinna che ane aMgrejoe bhArata jItyuM pachI ja bhArata eka deza, eka rASTra ane eka saMskRti banyuM evo mAhola khaDo karyo. A paratve emano eka mAtra duSTa ArAya 'bhAgalA pADo ane rAja karo'nI nIti mAraphate saMsthAnavAdI mAhola prasthApavA ane sAmrAjyavAdanA vicArane aMke karavAno hato. parantu aMgrejoe pracArelo A gobAro have anveSaNAThAlatamAM paDakArAyo che, eka purAvastukIya anveSaNathI ane be, bhASAkIya vizleSaNathI. RgvadamAM gaMgA nadIno nirdeza kevaLa eka ja vakhata thayo che, jyAre sarasvatI nadIno ullekha pacAsa vakhata thayo che. RgvadanI aMtima RcAomAM thayelo gaMgA-jamanA nadIno ullekha sUcita kare che ke sarasvatanI pUrva tarapha vedakAlIna prajAnuM (dhyAna rahevuM joIe ke AryonuM nahIM) ane emanI pravRttionuM vistaraNa kramazaH thayuM hatuM RgavedamAM sarasvatI-sUkta che, jemAM sarasvatIne 'nadItame'-sahuthI moTI nadI-tarIke saMbodhI che te bAbata ahIM dhyAnAI rahevI joIe. mahAbhArata anusAra jyAre sarasvatI nadI sUkAI rahI hatI tyAre balarAma yAtrAe jaI rahyA hatA. mahAbhAratanA yuddhano samaya IsvIpUrva 3138no nirNata thayo che. arthAt AjathI pAMca hajAra varSa pUrve mahAbhArata nirmANa pAmyuM hoya. eTale sarasvatI nadI Azare IsvI pUrvanI cothI sahasrAbdI pahelAM astitva dharAvatI hatI. hamaNAM sudhI jene eka kalpita nadInuM nAmAbhidhAna prApta thayuM hatuM te sarasvatI nadInI taLabhUminA phoTAonI sahAyathI amerikI seTelAITa nakazA taiyAra karyA che ane sUcita karyuM che ke A nadIno paTa cITha kilomITara pahoLo hato ane teno udbhava himAlayanI girikaMdarAomAMthI thayo hato. jodhapura sthita "senTrala eriDa jhona rIsarca insTiTayUTanA vijJAnIoe paNa sarasvatI nadIno paTa zodhI kADhayo che. A vijJAnIonA mate emaNe zodhelA anya nadIonA paTa karatAM sarasvatI nadIno paTa hajAro varSa purANo che. temanA mate anya nadIonA paTanI tavArIkha IsvI pUrva 1800nI mUkI zakAya to sarasvatI nadIno paTa IsvIpUrva 1800 pahelAM hajAro varSa jUno hoya. AthI AryonA AkramaNano samaya IsvIpUrva 1500no aMkita thayo che te matanI sarasvatI nadInA paTTanA samayAMkanathI cheda UDe che. to prazna e uddabhave che ke to Akramaka prajA kaI ? uttara saraLa che ke AkramaNa thayuM ja nathI. arthAt siMdhukhINa saMskRtino vinArA karavAmAM Avyo nathI paNa enuM sthaLAMtara ghaNIvAra thayuM che. amerikI purAvida pola henrI pheMkaphorTa nevuMnA dAyakAnA AraMbhe A nadIno abhyAsa ryo hato ane sAbita karyuM che ke sarasvatI nadI vilupta thaI tenuM kAraNa e che ke IsvIpUrva 2200 AsapAsa thayelA abhUtapUrva, bhayAnaka ane vinAzaka duSkALe A vistArane nirasa ane sUko banAvI dIdho. AthI sarasvatI nadInA vistAramAMthI loko sthaLAMtara karIne pazcima dizAmAM vicarI gayA ane sidhu tathA satalaja nadIonA kAMThA pradezamAM sthAyI thayA, jyAM temaNe saMbhavataH nagara-saMskRtinuM nirmANa kyuM. vilusa sarasvatI nadInA kinAre saMkhyAdhika saMskAra-saMskRti-kendro astitvamAM hatAM. AthI evuM anumAnI zakAya ke vedanI saMhitAo A nadInA khINapraderAmAM nirmANa pAmI hatI. RgyeThamAM tatkAlIna bhAratanuM je varNana che te For Personal & Private Use Only

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78 DaoN. raseza jamInadAra SAMBODHI bhayAnaka duSkALa (jeNe sarasvatI nadIne 'lusa'nuM vizeSaNa baccuM) pUrvenA bhAratanuM che. AthI evuM sUcita thAya che ke siMdhu khINa saMskRti e vaidika mAholanuM, kaho ke vaidika saMskRtinuM-vedika paraMparAonuM anukAlIna sAtatya mAtra che.para siMdhukhINa saMskRtinAM be sukhyAta nagaro-haDappA ane mohenjokaDo-mAMthI upalabdha mudrAo uparanAM sAMketika utkIrNa lakhANone ukelavAno sahu prathama saphaLa prayAsa, lothalanI saMskRtinA unmanana-purAvida, DaoN. zikArapura raMganAtha rAve karyo che. tatpazcAt A dizAmAM deza-videzanA ghaNA abhyAsuoe A lakhANo ukelavAnA ghaNA prayAso hAtha dharyA che ane siMdhukhINa saMskRtinAM lakhANo ukelAyAM hovA paratve jhAjhI zaMkAne koI avakAza nathI. tAjetaramAM vadhu eka saMniSTha ane saphaLa prayAsa sukhyAta bhAratIya gaNitajJa DaoN. navaratna esa. rAjArAme ryo che. (DaoN. rAjArAma agAu amerikA-sthita 'nAsAsaMsthAmAM vijJAnI tarIke sevAkArya karI cUkyA hatA). emane A prayAsamAM sahAya karI sukhyAta bhASAvida DaoN. naTavara jhAe. A baMne vibhuruSoe chevaTanA prayAso pUrve sudhInA kahevAtA AryonAM kahevAtAM (bhArata uparanAM) AkramaNonA bhramita ane pUrvagrAhI matanA saMdarbhe siMdhukhINa saMskRtinI mudrAo uparanAM lakhANonI lipi aNaghaDa hatI evI pracArita mAnyatA prabaLa hatI. paraMtu gANitika-bhASAvidanI joDIe vaidika paribhASAnA nighaMTuM zabdakozanA upayogathI puravAra karyuM ke siMdhukhINa saMskRtinI lipi vaidika paraMparAnI che ane A saMdarbhe baMnee Azare be hajAra jeTalI mudrAo ukelavAmAM saphaLatA hAMsala karI che. AthI evuM sUcita thAya che ke siMdhukhINa saMskRti e to vaidika saMskRtinI uttarakAlIna saMskRti che ane te vedAntI vADmaya saMskRti sAthe ghaniSTha gharobo dharAve che. parae DaoN. rAjArAma ane DaoN. jhAnA prastuta nirIkSaNane samarthana prApta thayuM tAjetaranAM dhoLAvIrAnAM utpanAthI prApta avazeSothI. ahIMthI je sAmagrI upalabdha thaI che tenAthI vaidika saMskRti sAtheno teno saMbaMdha spaSTa thAya che. dhoLAvIrA evuM eka prApha-haDappIya nagara che jeNe purAvazeSo mAraphate haDappIya ane vaidika saMskRtio vaccenA saMbaMdhane spaSTa karI Apyo che. A sAMkaLatI DIo kaMIka A prakAranI che : dhoLAvIrAmAMthI hAtha lAgelI mahAkAya pASANa-pratimA. A zodha A nagaramAMthI pahelaprathama che ane teno samaya IsvIpUrva cothI sahasrAbdInA prathama caraNano mUkAya che. vaidika saMskRtie nAmI evA koI nagaranI oLakha ApaNane karAvI nathI ane chatAMya so killAono sagaurava ullekha kare che. haDappIya saMskRti to killAbaMdha nagaranI saMskRti che. vedonA varNanamAM uttara bhArata ane pazcimottara bhArata saMbaMdhita ullekha che ane dhoLAvIrA ukta vistAramAM AveluM che. dhoLAvIrAmAMthI prApta avaroSo tema ja suzobhita pratIko haDappIya saMskRtinAM lakSaNonuM samarthana kare che. jo ke dhyAnArya bAbata e che ke dhoLAvIrAmAMthI prApta pratIko lakhANa vinAnAM che. AmAMnA eka upara vikasita paurANika dazya pratibiMbita thayeluM joI zakAya che, ane te che pIpaLavRkSanI be DALIo vacce UbhelI zIMgaDAyukta For Personal & Private Use Only

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Vol. XXIV, 2001 yakSaprazna Aryono : aitihAsika vizleSaNa 79 zirastrANa dhAraNa karelI AkRti. mohenjoThaDomAMthI AvI eka mudrA hAya lAgI che je lakhANayukta che. paNa dhoLAvIrAnI mahora lakhANa vinAnI che. ApaNe tethI jJAta chIe ke vaidika saMskRtinuM mukhya lakSaNa hatuM vANIgata paraMparA. A dRSTie dhoLAvIrA nagara vaidika ane haDappIya saMskRtione sAMkaLatuM nagara hovAnuM maMtavya purAvijJAnIonuM che. 1975mAM yunesko taraphathI AMtararASTrIya parisaMvAda tajhakistAnanI rAjadhAnI Duschambe mAM 'emnika-muvamenTsa DayuriMga sekanDa mileniyama bI.sI.' viro yojAyo hato, jemAM raziyA, pazcima jarmanI, IrAna, pAkistAna, bhArata vagere dezonA nevuM tajajJo ekatrita thayA hatA. bI.bI.lAlanI AgevAnI heThaLa sAta sabhyonuM ApaNuM pratinidhimaMDaLa upasthita rahyuM hatuM. ApaNA pratinidhimaMDaLe purAvastukIya anveSaNo AdhArita 'AryajAti'nA matanI pokaLatA puravAra karI. vizvanA ghaNA tajajJoe 'AryajAti'no mata parikalpanA hovAnA bhAratIya mata sAthe sahamata thayA hatA. ApaNA dezamAM vaMza aMgeno siddhAnta jANIto che. tadanusAra gauravarNA loko caMdravaMzI kahevAtA, pILAraMganA loko sUryavaMzI kahevAtA ane zyAmacarmI loko dAnavavaMzI kahevAtA. ApaNA dezamAM A traNeya vaMzanA lokonuM mizraNa yugothI thatuM AvyuM che. arthAt carmaraMga bhedabhAvathI mukta hato. hakIkate, A prakAranA mizraNathI raMga AdhArita ghaNAM jUtho nirmANa pAmatAM rahyAM, mizraNa thatAM rahyAM; paNa AvA bAhya sAmyathI AMtarika guNo anucUta nathI-e bAbata dhyAna bahAra rahI ane yuropIyoye bahu cagAvelo jAti virono prazna AvA pUrvagrahathI racAyelo hato.54 bhAratIyavidyAnA keTalAka aMgrejI vidvAnoe 'sosAyaTI phora sAutha eziyana sTaDIjha' nAmanI saMsthA sthApI che, vIsamI sadI daramyAna. A saMsthA taraphathI enuM eka mukhapatra prati varSa pragaTa thAya che. 1989nA aMkamAM, eTale ke saMsthAnA pAMcamA aMkamAM, jyaoNrja IrADosI nAmanA eka aMgreja vidvAne 'eknika Ina Rgveda enDa ITsa beriMga oNna dha kvezcana oNv inDo-yuropiyana orijinsa' nAmanA lekhamAM nodhyuM che ke Arya nAmanI koI koma nathI. komanA saMdarbhe Arya zabdano viniyoga gALa samAna che. Aryoe bhArata upara AkramaNa karyuM nathI.papa purAvastukIya sAdhanone AdhAre thayelo 'Rgvedano' samayanirNaya dhyAnArha rahevo joIe. haDappA saMskRtinA vinAzano samaya purAvido IsvIpUrva 3000 thI 2500no darzAve che. 1991mAM bolanaghATa pAse balUcistAnamAM AyojAyelA eka pradarzanamAM A saMskRtinA vinAzano samaya IslIpUrva 8000no sUcavAyo hato. paNa viroSa svIkArya mata IsvIpUrva 2500no che. vedonA racanAkALane te pUrve mUkAya kAraNa ghaNAM haDappIya sthaLoethI yajJazALAo hAyalAgI che; -pazcimamAM balUcistAnathI pUrvamAM uttara praderA sudhI ane dakSiNamAM gujarAta sudhI. A AdhAre pAkistAnI purAvida DaoN. ahamada hasana dANI evo sUcitArtha abhivyakta kare che ke A samagra vistAra pAm-haDappIya saMskRtino yajJazALAothI yukta evI eka saMskRtinI asara heThaLa hovo joIe. ApaNe jJAta chIe ke yajJasaMskRti vaidika che. vedomAM kapAsano For Personal & Private Use Only

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80 Do. raseza jamInadAra SAMBODHI nirdeza nathI, jyAre haDappAnI saMskRtimAMthI kapAsanA avaroSa hAtha lAgyA che. vedomAM una ane zANano ullekha che. AthI vedasaMskRti haDappAsaMskRtinI pUrvenI che. amerikAnI kornela yunivarsiTInA sukhyAta samAjamAnavazAstrI prophesara keneDIe 'AkramaNa ane 'lleAma' zabdothI oLakhAtI A kahevAtI saMskRtimAMthI prApta hADapiMjarono abhyAsa karIne evo mata darzAvyo che ke AmAMnA koI paNa asthi-avaroSa upara koI paNa prakAranA hathiyAranA ghAnI nirAnI jovI prApta thatI nathI. to barkalI yunivarsiTInA prAdhyApaka jI.epha. Delsae puravAra kyuM che ke mohenjodaDonAM hADapiMjaro judAM judAM paMkaja-staramAM maLyAM hoI teno nAza thayo nathI evuM sUcita thAya che; paNa hakIkta vAranavAranAM saptasiMdhu nadIomAM AvatA pUrane kAraNe jAmelA kAdavanA vividha staranA kAraNe A paristhiti samajAya che. jo Aryoe AkramaNa karyuM hoya ke AkramaNo karyA hoya ane siMdhukhINa saMskRtinA lokone mArI nAMkhyA hoya to khodakAmamAMthI prApta hADapiMjaromAM vijIta ane vijayI ema baMne prajAomAM hADapiMjara ochAvatA pramANamAM maLavAM joItAM hatAM. paraMtu hADapiMjaronuM avalokana spaSTatA sUcita kare che ke paristhiti AvI na hatI; balake eka ja prajAnAM hADapiMjara hAtha lAgyAM che. prastuta hADapiMjarIya avazeSonI tapAsathI spaSTa thAya che ke moMgoloIDa, naoNrDika ke meDiTareniyana jAtiomAMthI koI jAti sAthe siMdhukhINa saMskRtinA lokonAM hADapiMjara maLatAM AvatAM nathI. e. ghoSanA mata mujaba A hADapiMjaro hakIkate Aje siMdhamAM rahetA loko sAthe maLatAM Ave che. lothalamAMthI prApta hADapiMjaro gujarAtanA AjanA vasAhatIone maLatAM Ave che. AthI "AryaAkramaNa' ane 'AryajAti' tathA saMskRtinA vinAza paratveno yuropIya vidvAnono kalpita mata bhUmistha thaI jAya che. vaLI, AthI Aryoe draviDone uttaramAMthI dakSiNamAM hAMkI kADhayA hovAno kathita mata paNa kalpanAnA aMdhakAramAM aTavAya che. hakIkta to e che ke yuropIya prajAo hajI 'TrAIbala-sTeja mAMthI 'nezanahUDa' prApta karyuM na hatuM te pahelAMthI ghaNA samaya pUrvethI bhAratIyo anya dezomAM sAta samuMdara pAra karIne sAgarakheDuo tarIke pahoMcI gayA hatA. amerikA jevA dUranA khaMDamAM paNa ApaNA gamanano hetu mAnavatAno hato, saMsthAnavAdano ke sAmrAjyavAdano kadIye na hato. arthAt vizvamAnavane sarvagrAhI rIte susaMskRta ke saMskArI karavAnA AzayathI ApaNA pUrvajo tyAM pahoMcyA hatA evuM vedanI RcA (9.63.5)- jIvanto vizvanAthI spaSTa thAya che. Arya zabdano-viroSaNano A binayuropIya artha dhyAnArDa rahevo joIe; kema ke dharme IslAmI rASTra hovA chatAMya InDoneziyAI prajA ApaNI saMskRtine sanmAnathI jue che te to kharuM paNa keTalAMka sthaLonAM nAma paNa bhAratIya rAkhyAM che te bAbata paNa vicAraNIya che. AryonuM AkramaNa eka sAhityika peTa hatuM ane ethI viroSa kazuM nahIM. dayuganI saMskRti grAmapradhAna che ane siMdhu saMskRti nagarapradhAna che. svAbhAvika ja grAmanirmANa pachI ja nagaranirmANa thatuM hoya che. prAraMbhe vasAhata nAnI hoya ane samayAMtare teno vistAra kramaza thato jAya che. AthI spaSTatA ema anumAnI zakAya ke vaidika saMskRti e sidhu saMskRtinI pUrvAvRtti che. AryaprajA nAmanI koI prajA hatI ja For Personal & Private Use Only

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Vol. XXIV, 2001 yakSaprazna Aryono aitihAsika vizleSaNa nahIM ane tethI AryonuM AkramaNa e purAkalpita vArtA mAtra che. siMdhu saMskRtinI prajAno saMhAra thayo ja nathI ane Arya rAbda guNavAcaka vizeSa mAtra che. atyAra sudhInA vizleSaNathI eTaluM to sAbita thayuM ja ke Arya zabda e guNavAcaka viroSaNa che ane tethI te zabdane koI jAtiviroSa tarIke oLakhAvavAnI koI jarUra nathI. je prajAne pazcimI vidvAno kAryapraNA tarIke oLakhAvatA rahyA che te prajA hakIkta vaivijhanA che ane vedanA graMtho ApaNA dezamAM ja racAyA hoI te prajA bhAratIya che ema khasUsa kahI zakAya. kArya ane anArya prajAo vacceno saMgharSa e kevaLa kalpanA mAtra che. baMne prajAo vedakAlanI che ane tethI bhAratIya che ema sUcita thAya che. kArya ane anArya zabda hakIkta jIvanazailI sAthe saMlagna che. jeo samAje nirNata karelA nItiniyamo mujaba varte che te badhA mAryA che ane jeo tenAthI calita thayA te badhA manAI che. arthAt kArya guNothI viparIta jemanuM varNana che te badhA anArya kahevAyA. hakIkta Aryo, Agamiko ane AdivAsIo e prajAjUtho pUrvakAlIna bhAratamAM alaga alaga jUthomAM ane parasparathI dUra rahetA na hatA. balake teo sulehasaMpathI ane sAmaMjasyapUrNatAthI eka sAthe rahetA hatA, parasparane sanmAnatA hatA ane prasaMgopAt ekabIjAnA paDakhe UbhA rahetA hatA. kahevAnuM tAtparya e che ke A traNe nAmAbhidhAna prajAkIya nathI paNa vibhinna jIvanazailInAM ghAtaka che ane mukhyatve to guNaviroSajJa che. A badhA guNaviroSothI oLakhAtA loko saMgharSo ane vivAdothI para hatA. vedomAM varNita yajJasaMskRtinAM lakSaNo yugothI ApaNA dezamAM aviratapaNe jevAM prApta thAya che ane tene koI bhaugolika ke jAtiviroSanI koI maryAdAono avarodha naDyo nathI. saMskRta bhASAnA viniyoga ane vaparAza ApaNA dezanA pratyeka bhUbhAgamAM adyApi joI zakAya che. A bhASA tyAre ane Ajeya saMkhyAdhika bhAratIyo dezamAM ane videzamAM bole che ane samaje che. A bhASAmAM lakhAyelAM sAhityika graMtho, tAttvikaprabaMdho ane lalitakRtionuM mahattva pratyeka vidyAnAM anveSaNamAM yathAvat che. vedakAlIna RSionA vaMzajo ApaNe chIe ane te te RSinAM nAmane ApaNe gotra tarIke apanAvyAM che. parvato nadIo ane sthAnonAM nAma, je ApaNane RdamAM jovAM prApta thAya che te badhAM ja, Ajeya ApaNA dezamAM astitva dharAve che, kaho ke vidyamAna che. vedokta devadevIo paNa Ajeya pUjanIya che. emanA AzIrvAda Ajeya ApaNe icchIe chIe. dhArmika vidhiomAM A devatAone ApaNe nimaMtrIe chIe ane pratyeka kAryamAM emanI zubhAziSa meLavIe chIe. vedakAlIna yajJo sArAye bhAratavarSamAM Ajeya ane adyApi paryata ApaNe karatA rahyA chIe. Ajeya ApaNe agninI alaukika zaktimAM zraddhA dharAvIe chIe. agnine pavitra gaNIe chIe ane janmathI mRtyu sudhInI badhI vidhiomAM ane karmakAMDamAM agnine AhvAhana ApavAnuM kartavya adA karIe chIe. ApaNI paraMparAmAM anusmRta soLeya saMskAranuM abhivAdana ApaNe e ja rIte karIe chIe. gAyatrImaMtranI upAsanA ApaNA dezanA badhA loko koI paNa prakAranA bhedabhAva vinA kare che. punarjanmanI mAnyatA adyApi pracAramAM che. jJAtiprathA vidyamAna che, For Personal & Private Use Only

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82 DaoN. raseza jamInadAra SAMBODHI paNa emAM rAjakIya lekhAMjokhAne kAraNa paDatI najare paDe che; chatAMya astitva TakaryuM che. manusmRtinA Adarzo ane nItiniyamothI tathA siddhAntothI ApaNuM janajIvana saMgaThita rahyuM che, anicchanIya tattvonA lAkha prayAso chatAMya A badhAMmAM samaye samaye bAhya parivartano thatAM rahyAM che ane te to pragatinuM ghotaka che parantu mULa vicAra ke Adarza to akabaMdha che. AnuM kAraNa ApaNI paraMparA pratyenuM ApaNuM zreya valaNa. koI eka saMskAra ke bhASA ke saMskRti ke paraMparA je koI bhUbhAgamAM ubhave che, teno uccheda azakya nathI tema saraLeya nathI. AvA atUTa sAtatyanuM buniyAdI kAraNa che dharma ane bhASA; kema ke A baMne lakSaNo ApaNA upakhaMDamAM aviratapaNe vidyamAna che ane enAM aMtaraMgamAM parivartana thayAM nathI. hakIkate, apANA pUrvajo ApaNAM saMskAra ane saMskRtinA pracAraNArthe vizvasamastamAM yugothI paribhramaNa karatA rahyA che. ApaNAM sAMskRtika lakSaNo, alabatta nAmakaraNa sahita, pazcima ane pUrva eziyAmAM ochAvattA pramANamAM anavarata jovAM prApta thAya che. prastuta varNanathI puravAra thAya che ke vedo bhAratIya mULanuM sAhitya che ane jagatamAM kyAMya enuM mULa zodhavAnI jarUra nathI. eTaMluM ja nahIM uparyukta lakSaNo spaSTataH bhAratIya che ane anyatra kyAMya enAM nizAna hAtha lAgyAM nathI, alabatta uddabhavasthitimAM. jo vedo videzI Aryoe bhAratamAM AvyA pachI racyA hoya to AryonA mULa vatananAM smaraNo kyAMka ne kyAMka A sAhityamAM vidyamAna hota ja. paNa paristhiti tema nathI. mAdare vatananAM saMsmaraNo koI paNa prajA kevI rIte bhUlI zake? RgvadamAM AvAM koI daSTAnto mojuda na hoI, svAbhAvika ja tenuM nirmANa bhAratamAM ja thayuM che ane teya bhAratIya prajAnA paryAvaraNamAM tajajJo mAraphate. AthI yuropIya adhyetAoe prasArelI mAnyatAone koI AdhAra prApta thato nathI ane tethI emanA matone koI svIkArya sthAna prApta thatuM nathI. Donald Mackenziee haDappA ane mohenjodaDonI sImAcihna zodhakhoLa pUrve ijiptanI purAkathA ane daMtakathA vize lakhelA graMthomAMnA ekamAM evI noMdha karI che ke yuropamAM agnidAhanI prathA IsvIpUrve 3000nI AsapAsa Aryoe dAkhala karI hatI. agnidAhanI prathA saMpUrNapaNe bhAratIya che. AthI evuM sUcita thAya che ke A samaya sudhImAM bhAratIyo (alabatta Aryo nahIM ja kema ke te guNavAcaka zabda che) yuropa pahoMcyA hatA. TUMkamAM AjathI cha hajAra varSa pUrvenA samayamAM ApaNA loko sAtasamaMdara kheDIne yuropanI bhUmi upara padArpaNa karI cUkyA hatA ane te bAbata ja AryonA bhAratamAMnA AgamananA matanI viruddha jAya che. agAu nodha karI che te mujaba siMdhukhINa saMskRtinI pUrvAvRtti vedanI saMskRtimAM avicchinnapaNe avalokI zakAya che ane tethI Aryoe siMdhukhINanI prajAno dhvaMza karyo te mata paNa TakI zakato nathI. vedasaMskRti ane anuvartI siMdhu saMskRti kyAreya bhinna na hatI. uttara bhAratanI prajAe tyAM vasatI prajAne dakSiNa bhAratamAM dhakelI dIdhI hovAnAM ekeya pramANa haju sudhI hAtha lAgyAM nathI. Ama, badhI rIte vicArIe to spaSTataH samajAya che ke grIko pUrve koI videzI prajA bhArata AvI nathI, balake bhAratIyo to te pUrve hajAro varSothI vizvaparikramA karatA hovAnAM pramANo upalabdha che. AthI Aryo videzI hatA, temaNe bhArata upara AkramaNa karyuM, siMdhukhINanI prajAno vinAza karyo, zeSa rahelI sthAnika prajAne dakSiNamAM khaseDI ane For Personal & Private Use Only

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Vol. XXIV, 2001 yakSaprazna Aryono aitihAsika vizleSaNa vedonA nirmANa videzI Aryoe bhAratamAM sthira thayA pachI karyA - jevI yuropIyoe phelAvelI kalpita kathAo upajAvelI vArtAo che ane te bAbatone puravAra karavA temaNe koI ja adhikRta ane zraddhaya jJApako prastuta kyAM nathI. paraMtu je koI vikRtio ane bhrAmaka khyAlo ApaNAM itihAsa ane saMskRtinAM nirUpaNamAM jovAya che te to briTiza zAsana daramyAna sahetuka mArImacaDIne dAkhala karelI ane aitihAsika kalpanA mAtra che, ApaNe vicAramana parivartana-pariSkAra che, jethI ApaNe vAmaNA ja rahIe, pachAta rahIe ane aNaghaDa rahIe ane A prayAsomAM naherupathI itihAsalekhakoe pAchI pAnI karI nathI. naherupathI itihAsa lekhaka raziyAI najare ApaNA dezanA itihAsane avaloke che ane te paddhatie nirUpe che. sAmyavAdIo kyAreya ApaNA dharma ane saMskArane samajyA nathI, samajavA icchAzIla nathI. aMgreja bhakto hajIya saMsthAnavAdI vartanathI zvase che ane pazcimI vicArasaraNIthI lakhe che. A badhAe ApaNAM saMskAra ane saMskRtine ghaNuM nukasAna pahoMcADyuM che. samayano e takAjo che ke AvAM juThANAM, khoTI mAhitI ane vikRta nirUpaNathI UMce UThIe; ApaNAM itihAsa ane saMskRtinAM Alekhana ApaNAM daSTibiMduthI, ApaNAM mULagatA sAdhano AdhArita ane ApaNAM potikI paraMparAnA pariprekSyamAM arthaghaTanathI karIe. Ama kahevAnuM tAtparya e che ke ApaNA dharma ane saMskArane tathA ApaNI bhASAonA potane ApaNe vadhAre sahajatAthI samajI zakIzuM. adyApi ApaNe pazcimI daSTibiMdunA sahAre ApaNI saMskRtinuM mUlyAMkana -karatA rahyA ane pariNAme ApaNAM saMskRti ane itihAsa saMkhyAdhika bhrAmaka khyAlothI vikRta rajUAtothI, pazcimI daSTibiMduothI ane viroSa to briTiza vidvAnonI najare lakhAtAM rahyAM. ApaNI jIvanazailIne, ApaNI prajAnI paraMparAnI nADane teo bhASAnolInA avarodhane kAraNe oLakhI zakyA na hatA. viroSamAM saMsthAnavAdI abhigamane kAraNe temanA pUrvagrahothI teo doravAtA rahyA, ane sahetuka khoTAM arthaghaTano mukta lakhANo lakhatA rahyA. pUrvagraho choDavA teo taiyAra na hatA, bhUlo sudhAravA tatpara na hatA ane khoTA mato-siddhAMtothI vAkepha hovA chatAMya teno svIkAra karavA utsuka na hatA. eTaluM ja nahIM bhAratIya tajajJonI sevA levA paNa icchuka na hatA. savAlano savAla e che ke sikaMdarathI AraMbhI aMgrejo sudhInA Akramaka-AgaMtukonA mAdare vatananA sthaLanAmathI ApaNe jJAta chIe; to pachI AryonA mAdare vatana vize ApaNe ajJAta kema chIe? javAba bahu sarala che ane te e ke Arya nAmanI koI prajA na hatI ane tethI temanAM AkramaNano prazna udbhavato nathI ane temanA mAdare vatana zodhavAnI koI jarUra nathI. guNavAcaka viroSaNane prajAviroSa tarIke jaDabesalAka paddhatithI bhramita karavA sivAya anya kazuM vicAravAnI jarUra nathI. ahIM saMbhavita ane anumAnita carcA siMdhu saMskRtinA nAmAbhidhAna paratve karI laIe. athApi haDappA ane mohajjodaDo nAmathI oLakhAtAM siMdhu nadInA kAMThA vistAranAM A be nagaromAMthI hAtha lAgelA avazeSothI phalita thatI saMskRtine ApaNe 'siMdhukhINa saMskRti' evA nAmathI vyApaka pariprekSyamAM oLakhIe chIe. bhAratIya bhASAomAM ane aMgrejImAM lakhAyela bhAratIya saMskRtinA tamAma graMthomAM For Personal & Private Use Only

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84 DaoN. raseza jamInadAra SAMBODHI ApaNe sidhukhINa saMskRti' evuM nAmakaraNa jotA AvyA chIe. paraMtu kyAreya koIe A nAmakaraNa paratve koI nuktacInI karI hovAnuM jANamAM nathI; alabatta gujarAtI bhASAmAM. paraMtu upalabdha keTalAMka sAdhano ane utpananIya anveSaNothI tema ja seTelAITa lIdhelA phoTAothI prastuta nAmakaraNa para punarvicAranI AvazyaktA upasthita thaI che. AmAM mukhya muddo vedayugIna saMskRti ane siMdhukhINa saMskRtinA kAlAnuma paratveno che. adyApi ApaNe vedanI saMskRtine siMdhukhINa saMskRtinI anukAlIna gaNatA hatA. paraMtu prastuta prakaraNamAM ApaNe atyAra sudhI je vizleSaNa yakSaprazna Arya saMdarbhe karyuM ane phalasvarUpa je tAraNo avalokamAM tethI eka bAbata pAradarzaka spaSTa thaI che ane te che ke siMdhukhINa saMskRti e vedayugIna saMskRtinI anukAlIna saMskRti che, kaho ke te veTha saMskRtinI uttarakAlIna saMskRti che. ApaNA itihAsagraMthomAM have prakaraNonI Ayojana badalavI paDaze ane prAgaitihAsika prakaraNa pachI vedayuga vizenuM prakaraNa ane te pachI siMdhukhINa saMskRtinuM prakaraNa anukrame mUkavuM paDaze. tyAre prazna siMdhukhINa saMskRtinA nAmakaraNa paratve upasthita thAya che. sarasvatI nadIne kAlpanika nadI gaNIne siMdhu nadInuM mahattva ApaNe gAtA rahyA. paNa itihAsanA Alekhana sababa eka vAta sApha che ke samaye samaye upalabdha thatAM jatAM sAdhanonA saMdarbhe prasthApita tAraNo-anumAno-nirNayomAM Avazyaka pheraphAro thatA rahevA joIe ane itihAsanirUpaNanI te mahattvanI buniyAda che te dhyAnAI rahevI joIe. A hakIktane dhyAnamAM letAM je sAmagrI upalabdha thaI ane tethI je arthaghaTano thayAM tenA pariprekSyamAM siMdhukhINa saMskRtinA nAmakaraNano muddo paNa phera vicAraNAnI eraNa upara AvI gayo. have sarasvatI nadI kAlpanika nadI nathI paNa ApaNA dezanI sahuthI moTI ane phaLadrupa nahI hovAnuM seTelAITa puravAra karyuM che. isvI pUrva 2200mAM bhayaMkara duSkALane pariNAme A nadIno pravAha sukAI gayo te pUrve teno paTTa Azare daza-bAra ki.mI. jeTalo pahoLo hato. viroSamAM RgyeThamAM sarasvatI nadI viro saMkhyAdhika ullekho upalabdha che; jyAre gaMgA-jamunA nadIonA ullekha thoDAka ja ane teya aMtima RcAomAM jovA maLe che. AthI Rgvayuga daramyAna sidhu-gaMgA-jamunA nadIonI tulanAmAM sarasvatI nadInuM adakeru mahattva prasthApita thayeluM hatuM. veda-vADmaya paNa sarasvatI-kinAre ja nirmANa pAmyA hatA evuM RgvadanAM varNanothI sUcita thAya che. A daSTie paNa saMskRtinAM uddabhava pahelaprathama sarasvatI nadInA kinAre thayAM hovAnuM anumAna thaI zake. bIjuM sarasvatI nadI khINanA vistAromAMthI pAMcasothIye vadhAre saMskRtisUcaka sthaLo hAtha lAgyAM che jyAre sidhu nadIkhINanA pradezomAMthI mAMDa doDhaso jeTalAM sthaLo hAtha lAgyAM che. AthI mahattvano muddo e upasthita thAya che ke sidhu nadI ekalI ja nahIM paNa sarasvatI nadI paNa ApaNI saMskRtinA nirmANamAM hakadAra che. AthI upalabdha navI zodhothI 'sidhu-khINa-saMskRti evA nAmakaraNamAM sarasvatI nadInuM nAma umeravuM e samayano takAjo che. evuM karavAmAM kazuM khoTuM nathI ane to have ApaNe 'sarasvatI-sidhu-saMskRti' evuM nAmAbhidhAna svAbhAvika ja svIkAravuM joIe ane te vaijJAnika abhigama che.19 For Personal & Private Use Only

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85 Vol. XXIV, 2001 yakSaprazra Aryono : aitihAsika vizleSaNa prastuta prakaraNanA upasaMhAramAM ATalI spaSTa bAbato dhyAnAha rahevI joIe ane vijJAnIonuM, bhASAvidonuM, bhUstarazAstrIonuM, purAvidonuM ane saMskRtajJonuM anveSita samarthana saMprApta thayuM che. Arya prajA hatI nahIM. AryonuM AkramaNa thayuM nathI. siMdhukhINa saMskRtino koIe dhvarA karyo nathI. vAraMvAranAM pUrathI A saMskRtio nAza pAmI che. azva nAmanA prANIno veThanA loko rojiMdA vyavahAramAM viniyoga karatA hatA. sarasvatI nadI hakIkta astitvamAM hatI. vedayugIna saMskRti e ApaNA dezanI sarva prathama aitihAsika saMskRti hatI. sarasvatI-siMdhukhINa-saMskRti hakIkate uttarayugIna sAMskRtika vistAra hato. saMdarbha-pAdanodha 1. A muddAonI viroSa sodAharaNa carcAthI avagata thavA juo raseza jamInadAra, ItihAsanirUpaNano abhigama, amadAvAda, 1992. 2. AvA keTalAka khoTA khyAlonA nirasana paratve A lekhakanA keTalAka lekho juo : heroDoTsa, hisTarI ane itihAsa, kaSkino samayanirNaya, (juo ItihAsa saMkalpanA ane saMzodhano, amadAvAda, 1989), zaka saMvatano pravartaka koNa? pazcimI kSatrapo kuSANonA uparAja hatA (juo : ItihAsa saMzodhana, amadAvAda, 1976); bAburI sAmrAjya keTalIka sAMskRtika gatividhio, phArbasa gujarAtI sabhA trimAsika, pR. 61, aMka 3, julAI-sapTembara, 2001, pR. 123 thI 137. 3. dA.ta. rAdhA kumuda mukarajI, hindu sivilijhezana, bhAratIya vidyAbhavana, muMbaI, 1970 romIlA thApara, A History of India, 1965; purAtatva, aMka 8, 1976; From Lineage to the state, dilhI, 1983. 4. A aMge vigate muddAo vize A lekhakano lekha jovo : "bhAratIya vidyAH vibhAvanA ane vizleSaNa', svAdhyAya (trimAsika), vaDodarA, aMka tathA gujarAtI vizvakoza, graMtha 14, 2001, pR. 537-39. 5. jo ke hakIkta e che ke dakSiNa bhAratanI cAreya bhASAomAM saMskRtanA tatsama zabdo moTI saMkhyAmAM Ameja che. 1. Aryan Problems-bhAratIya itihAsa saMkalana samiti, pa28-sI, zanivAra peTha, pUnA-30. 7. mUlare Rgyekano pratipAdita samayanirNaya je abhivyakta karelo teno AdhAra isvI pUrva 483mAM thayelA buddhanA nirvANano hato. paNa buddhanA anuyAyIo-abhyAsIo buddhanA nirvANanA samaya ' vize ekamata nathI. laMkA ane brahmadeza isvIpUrva pa44no samaya sUcave che to tibeTa isvIpUrva 835, cIna isvIpUrva 11mI sadI. Ama, jo buddhanA nirvANano samaya nizcita nA hoya to teno For Personal & Private Use Only

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86 DaoN. raseza jamInadAra SAMBODHI AdhAra laI Rgvedano racanAsamaya nirNIta kevI rIte thaI zake ? paraMtu aMgrejo bhAratamAM zAsanAdhistha rahyA tyAM sudhI emaNe mUlarano mata grAhya rAkhyo hato. 8. meksano Avo mata khristI dRSTibiMduthI rasAyelo hato; kema ke khrista mata mujaba vizvano AvirbhAva (nirmANa) isvIpUrva 4004mAM thayelo. jo ke pachIthI mUlare potAno mata badalelo ane Rgvedane pUrvakAlInatA bakSI hatI. paNa kamanasIbe ApaNA adhyetAo to Rgvedano racanAkAla isvIpUrva 1200 svIkAre che. alabatta e bAbata ahIM khasUsa nodhavI rahI ke meksa mUlara potAnAM maMtavyo badalatA rahetA hatA. anveSaNanA pariprekSyamAM A bAbata Ama to prAMsArha gaNAya; kema ke navI upalabdhiothI agAunA nirNayo parivartana pAtratA hoya che. paraMtu meksa mUlaranA baThalAyelA nirNayo pUrvagrahothI rasAyelA hatA, navI sAmagrInI saMprAptinA AdhAre nahIM. 9. RgvedanI RcAomAMthI keTalAka vidvAnoe pazcimottara bhUbhAgethI Aryoe bhArata upara AkramaNa kareluM, paMjAbamAM sthira thayelA, jyAMthI teo kramazaH gaMgAnAM medAno tarapha khasatA gayA ane anAryono ane a-vedika prajAono nArA karIne rAjyo sthApyAM hatAM evuM anumAna tAraveluM (juo : mAdhava ema. dezapAMDe, vedika Aryansa, naoNna-vedika Aryansa enDa naoNnaAInsa, pUrvokta, pR. 67 thI 84). prastuta khoTuM arthaghaTana pazcimI vidvAnone anukULa jaNAyuM, AryaAkramaNanI kahevAtI parikalpanAne pracAravA vAste. dA.ta. veda-vADmayamAM nirdiSTa anArya zabda. kema ke temanI dRSTie Aryo videzI Akramako hatA, jemaNe sthAnika anAryone harAvyA ane jemanI sAthe temane satata saMgharSa thato raheto hato. zAsaka tarIke temaNe potAne prasthApita karyA ane emanI bhASA ApaNA upara ThokI besADI. anAryo tarIke emaNe ApaNAM vibhinna jAtijUthone-dAsa, dasyu, vRtra, asura, rAjJasa, pizAca ityAdine oLakhAvyAM, kema ke teo zyAmaraMgI hatA. paraMtu vedo ane vaidika sAhityano aMtaraMgI sUkSma abhyAsa ane pAradarzaka anveSaNa sAbita kare che ke pazcimI vidvAnono hetu kevo aMtima cheDAno hato ane kevI rIte emaNe hakIkatone mArImacaDIne potAne anukULa banAvI dIdhI ane chatAM ApaNA naherupaMthI itihAsalekhako AMkha kholavA taiyAra nathI, ke nathI ApaNAM sAdhana-srotane ApaNA dRSTibiMduthI anveSavA taiyAra. dA.ta. romIlA thApara, e hisTarI oNva inDiyA, peMgvina buksa 1965. RgvedamAM ullikhita killebaMdha zahero viro gerasamaja ane khoTuM arthaghaTana karIne te zahero haDappA ane mohenjoThaDonAM che evo pracAra karyo ane jeno Arya lUMTArAoe nAza karyo ane saMskRta evA AryaMtarono nAza karyo. vaidika deva indrane 'puraMdara'(nagaravidhvaMzaka) (Rgveda 1.1 03.3)no havAlo, vhIlaranA khoTA maMtavyanA samarthanamAM, badhA itividoe ApyA karyo. (rAdhAkumuda mukharajI, uparyukta, pR. 73) For Personal & Private Use Only

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Vol. XXIV, 2001 yakSaprazna Aryono : aitihAsika vizleSaNa paraMtu DaoN. ena. Ara. varadADie emanA rIsarca monogrApha 'nyU lAITa oNna dha DeTa oNpha dha Rgyei' mAM, nAgapura, 1994mAM kadano samaya isvIpUrva 4000thI isvIpUrve 3101no darzAvyo che. (prAcya pratibhA) 10. Aryan Problems-bhAratIya itihAsa saMklana samiti, pa28-sI, zanivAra peTha, pUnA-30. 11. Arya nAmanI jAti hatI evA muddAne hakIktarUpe prasthApavA ane te vizenA matane sudaDha rUpa ApavA yuropIya vidvAnoe vedanA graMthomAMthI asaMbaMdha ullekho zodhI kADhI 'nAkano AkAra ane mukhAkRti'nA muddAne jJAnajagatamAM phaMgoLyo. ghaNI mathAmaNa pachI aMgrejoe vedamAMthI, khoTA arthaghaTanano sahAro laIne, sapheda cAmaDIno purAvo zodhI kADhyo. hakIktamAM saMskRta bhASAne samajavAnA ajJAnathI vedamAM ulikhita TAsaNa (vAdaLa ?)nuM varNana che jeno nAza (AryonA netA?) Indrae garjanAthI karyo hato - temAMthI tAta ne mAnavI gaNyA ane AryonA duzmana tarIke oLakhAvyA. AryonA A duramanone zyAmaraMgI varNavyA. A saMdarbhe Aryone cetaraMgI gaNAvIne carmaraMgano gobAro gabaDAvyo. AryonA nAkanA varNana sAruM temaNe manasa rAbda upayogyo, (manasa zabda vApasa mATe ullekhAyo che te ahIM dhyAnamAM levuM) kaho ke zodhI kADhyo ane aMgrejoe svacchedI rIte A zabdanuM khoTuM arthaghaTana karyuM ane temane nAkavinAnA athavA buThThA nAkavALA tarIke oLakhAyA ane Ama AryonA duzmano buTTA nAkavALA hatA evo pracAra kyo tathA Aryo raMge dhoLA ane aNidAra nAvALA hatA evuM sahetuka jAhera karyuM. A uparAMta siMdhu saMskRtinA mULa vatanIonI (eTale emanA mate anAryo draviDo) videzI Aryoe kaleAma karI. Ama aMgrejoe vedanAM khoTAM arthaghaTano karyo ja rAkhyA ane teno satata hobAro macAvatA ja rahyA. 12. inDiyana eksapresa, 5-12-1999. 13. 'lukiMga biyonDa dha Aryana Invejhana', dha hindu, 19-12-2000nA aMkamAM graMthAvalokananA pAna upara 'dha DisAyapharDa inDasa skripTa' nAmanA navaratna esa. rAjArAma ane naTavara jhAnA graMthanuM avalokana. 14. dha InDo-Aryansa oNva eAiyanTa sAutha eziyA, saMpA. jyaoNrja barDosI, barlina, 195. 15-17. juo phUTanoTa 13no saMdarbha 18. veThapUjA cakravartIna khyAlathI ane vizva samastane zreSTha banAvavAnA vicArathI viroSa abhibhUta thayelI hatI, je bAbata RdanI prastuta RcAthI samajAya che. 19. juo pAThanodha 14no saMdarbha, pR. 61. 20. ejana, pR. 61thI. For Personal & Private Use Only

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88 DaoN. raseza jamInadAra SAMBODHI 21. jekoba jhima, Geschichte der deruschen Sprache, Leipzig, 1848, pR. 113thI. 22. juo issAka Telarano graMtha dha orijIna ova dha Aryansa', dilhI, 1880 pR. 4-5. 23. la enthopologI, pR. 444. 24. issAka Telara, uparyukta. 25. prinsIpalsa oNva philolojI, laMDana, 1901, pR. 101 ane sAyansa oNva leMglejisa, pR. 2, laMDana, 1902, pR. 123. 26. pAThanodha 22 mujaba, pR. 9-11. 27. keneDI, 195, uparyukta. 28-29, pAdanodha 22 mujaba, pR. 23. 30. pAThanodha 15 mujaba, pR. 36. 31. dha Aryansa (hisTarI oNva vedika pIriyaDa), ke. sI. Aryana ane subhASinI Aryana, nyU dilhI, 1998, pR. 27. 32. leksasa oNna dha sAyansa oNva leMgvaja, meksamUlara, 1861, pR. 211-12. 33. dha orijina ova dha Aryansa, issAka Telara, 1880, pR. 3; mI oNva dha Aryana Invejhana oNva InDiyA, DeviDa phole, dilhI, 1994. 34. juo zrI araviMdanuM pustaka, phAunDezansa oNva InDiyana kalcara, pAMDicerI, 1974, pR. 268 uparanuM TelaranuM vidhAna. 35. dha thrI Disainphormezansa oNpha inDiyana hisTarI', dha hindustAna TAImsa, 30-6-1996, phenkoisa goTIsano lekha. 36. zakti eNnDa zAkta, sara jona vuDaroka, madrAsa, 1969, pR. 45. 37. ejana, pR. 47. 38. ejana, prastAvanA pR. 8; DeviDa phole, 1994. 39. dha Aryansa e sTaDI oNva InDo-yuropIyana orijinsa gorDana cAilDa, laMDana, 1926 ane keneDI, pAdanoMdha 27 mujaba, pR. 37 uparanI nodha. 40. keneDI, ejana. 41. e grAmara oNva dha IsTarna hindI kampI vItha adhara goDiyana leMjI laMDana, 1880. 42. dha impirimala gojheTiyara oNva InDiyApustaka 1, oNksapharDa, 1907-09. For Personal & Private Use Only

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Vol. XXIV, 2001 yakSaprazna Aryono : aitihAsika vizleSaNa 89 43. "proTo-InDo-yuropIyana kalcara : dha kuragana kalcara kyuriMga dha phiphTa, phortha enDa tharDa mileniyA bI.sI.", inDo-yuropIyana eNnDa InDo-yuropIyansa, (saMpA.) jI. kAraDonA, eca. hoyeniMgsanAlDa ane e.sena, philADelaphiyA, 1970mAM Marija Gimbutas no lekha, pR. 155 thI 197. 44. 'dha kuragAna kalcara, inDo-yuropiyana orijinsa enDa dha DomesTikerAna oNva dha haoNrsa, e rIkansIDarezana', karanTa enthropolojI, varSa 20, aMka 4, 1986, pR. 291-313. 45. dha AryansaH e rIeprAijhala ova dha problema, InDiyAjha konTrIbyuzana Tu varDa thoTa enDa kalyara, (saMpA.) ela.candra ane bIjA, madrAsa, 1970, pR. 145-164. 46. pAdanodha 36 mujaba pR. 45. 47. A saMdarbhe zrI araviMdanuM vidhAna sArthaka banaro: We shall question many established philogical myths, the legend, for instance, of an Aryan invasion from north, the artificial and inimical distinction of the Aryan and Dravidian, which an erroneous philology has driven like a wedge into the unity of the homogeneous Indo-Afghan race (phAunDezansa oNva InDiyana kalcara, poMDicerI, 1975, pR. 268) 48. kalekaTeDa vasa, pustaka 10, pR. 90; ensAyakalopIDiyA briTAnikA, navamI AvRtti, graMtha 2, pR. 673. 49. ensiyanTa InDiyana hisTorikala TreDizana, laMDana, 1922, pR. 298. 40. Pre-Harappan sites in India show copper, barley and cattle as the basis of the civilization. In Harappan times, rice and wheat were also used, such as are mentioned in later vedic texts like Atharvaveda. The general civilization shown in the Vedas refect both Harappan and pre-Harappan eras and shows the development between them. (DeviDa phole, uparyukta, pR. 49-50) 42. Saraswati was the biggest and most central of the region of Saptasindhu (Rgvada, 2.41.16; 6.61.8-13 1.3.12), pure in her course from the mountains to the sea (RgyeTha 7.95.2). Recent researches have proved that before 3000 B.C.Saraswati was the largest river in India and drained the Satalaj and Yamuna, whose courses were much different from what they are today. This river went dry before 1900 B.C. i.e. the end of the Harappan culture. How could the Vedic Aryans know of this river and establish their culture on its banks if it dried up anturies before they arrived. in 1500 B.C. ?) ke. sI. AIna, 1998, pR. 103. For Personal & Private Use Only

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90 DaoN. raseza jamInadAra SAMBODHI 52. dha hindu (dainika)nA 19-12-2000nA aMkamAM lUkiMga 'biyaoNnDa dha Aryana invejhena' graMthanA avalokanano AdhAra. uparAMta rIrAiTiMga inDiyana hisTarI, phrenkoisa gauTiyera jovuM. 52e. phrenkoIsa goyiTare, rIrAITIMga inDiyana hisTarI 43. The discovery of stone statue from Dholaveera dated to the first quarter of the third millennium B.C. and several statutes of Hindu dieties from Indus site in Pakistan excavated, former by R.S.Bisht and latter by an Italian archaeological team attest to the fact that Hindu dieties were worshipped by the Harappans. Harappa is a corruption of a town named Hariyupia mentioned in the Rugaveda (S.R.Rao, oNna eNnDa revolyuzana oNva dha InDasa sivilijhezana, navI dilhI, 1991, pR. 324-329). AthI puravAra thAya che ke Rgvedano samaya haDappA saMskRtinA samaya karatAM ghaNo pUrvakAlano che. 54. anArya zabda evA loko mATe upayogAyo che jeo nirNIta nItiniyamothI calita thatA hatA athavA AryathI viparIta jemanuM vartana hatuM ane A kAraNathI AryalakSaNo dharAvatA jUthamAMthI emane dUra karAyA hatA. hakIkata to e che ke (ane bhArapUrvaka kahevuM rahyuM) Aryo, Agamiko ane AdivAsIo (Ama to A traNeya guNavAcaka viroSaNothI vizeSa koI arthathI abhipreta nathI) pUrvakAlamAM alaga alaga jUthomAM parasparathI dUra rahetA ja na hatA. balake teo sulehasaMpathI-sAmaMjasyapUrNatAthI sAthosAtha rahetA hatA, parasparane sanmAnatA hatA ane prasaMge ekabIjAnI paDakhe UbhA rahevA hatA. kahevAnuM tAtparya e ke A traNeya jUtho A ja bhUminA nivAsI hatA. (ke. sI. Aryana, uparyukta, pR. 114) 55. esa.Ara.rAva, 1991, navaratna esa. rAjArAma, 1993, zrIkAnta esa. talegiri, 1993; ke. DI. roThanA, 1992; e. ke. bizvAsa, 1990; pI. caudharI, 1993; DeviDa phrople, 1994 ityAdinA graMthomAM sidhu saMskRti ane Arya saMskRti paratve vigate mAhitI maLe che. 56. lothala banavAlI kAlibaMgA raMgapura navaDAtolI ane anya saMkhyAdhika haDappA kendromAMthI yajJazALAo hAtha lAgI che je vaidika saMskRti sAthe haDappA saMskRtino gADha gharobo hovAnuM sUcita kare che. A yajJakuMDo veThamAM varNavyA mujabanA che. AthI spaSTa thAya che ke haDappA saMskRtinA loko agnipUjaka hatA ane vaidika saMskRtinI prajAnI jema yajJo karatA hatA. (juo esa. Ara. rAva, uparyukta pR. 329 ane DeviDa kople, uparyukta, pR. 32). lothala ane kAlimaMgAnAM utkhananomAMthI moTI saMkhyAmAM yajJakuMDo hAtha lAgyA che (vedadharmamAM upayogAtA hatA tevA). sAyosAtha baLadanAM asthi, mATInAM vAsaNonA avaroSo, zaMkhanAM AbhUSaNo ityAdi cIjavastuo, vaidika brAhmaNoe varNavyA mujaba, yajJavidhimAM vaparAtAM hatAM te paNa hAtha lAgyAM che. (esa.Ara.rAva, lothala eNnDa dha inDasa sivilijhezana, muMbaI, 1973, pR. 140). ahIM dhyAnArha bAbata e che ke bhagnAvaroSo ke purAvastuo vibhinna arthaghaTano ApaNane saMpaDAvI Ape For Personal & Private Use Only

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91 Vol. XXIV, 2001 yakSaprazna Aryono : aitihAsika vizleSaNa che. srota eno e ja che paNa vyaktie vyaktie artha badalAto rahe che, jemAM tArkika artha grAhya rahe che. uttarakAlIna siMdhu saMskRtinA avazeSo karatAM AraMbhakAlIna avazeSomAM veyugIna yajJakuMDonI upalabdhi sarvasAmAnya hatI. ApaNe sahu e bAbatathI sujJAta chIe ke vedasaMskRtinuM mukhya lAkSaNika paribaLa hatuM yajJakuMDo ane AvA yajJakuMDonuM astitva vedayugIna saMskRti ane sidhukAlIna saMskRtinA pragADha saMbaMdhone nirdeza che. haDappIya saMskRtinA purAvikone te saMskRti ane vaidika jaNAI temAM temanI hindu saMskAro vizenI ghora ajJAnatA pradarzita thAya che. hakIkate vedadharma ane zivadharma baMne eka ja buniyAdI paraMparAnA vibhinna srota che. (DeviDa phrople, uparyukta, pR. 32) je vastuo vedayugIna che ane haDappIya nathI evI vicAraNA eTalA sAruM svIkArya nathI kema ke tevI vastuo haDappAkAlIna saMskRtimAM astitva dharAvatI hatI. DiviDa phople, ejana). 58. Ijiziyana miksa eNnDa lijensa, laMDana, 1916, pRSTha XXX. 59. sarasvatI-sidhu-saMskRti evuM nAmakaraNa pahela prathama abhivyakta karyuM Do. svarAja prakAza guptAe. juo 'dha mahAbhArata phaoNra haDappA lekha (hisTarI TuDe, prathama aMka, 2000, pR. 48) A punarvicAra eTalA mATe jarUrI che ke 1931mAM jyAre sara jahona mArzale "dha InDasa sivilijhezana" nAmaka graMtho saMpAdita karyA te vakhatanI paristhiti ane vIsamI sadInA chellA caraNa daramyAnanI paristhiti vacce khAso taphAvata che. tyAre Azare pacAsa sthaLo paNa hAtha lAgyAM na hatAM. Aje ApaNI pAse AvAM Azare 1400 kendro che. tyAre saMskRtikendro kevaLa siMdhukhINanA vistAramAM astitva dharAvatAM hovAnI ApaNI jANakArI hatI. paraMtu have saMskRti kendro sarasvatI nadInA pradezamAM hovAnuM zodhAyuM che. (guptA, ejana). sarasvatI nadIno pravAha 8 thI 10 kilomITara pahoLo hato e bAbata 1984mAM khyAta vijJAnI Do. yApAle nodhI che. "rImoTa sensiMga oNva dhi losTa sarasvatI rIvara" nAmanA lekhamAM, je lekha "phanTiyarsa oNva dha InDasa sivilijhezana nAmanA graMthamAM punarrasiddha thayo che. A graMtha bI.bI.lAla ane esa.pI.guptAe saMpAdita ryo che. pAkistAnI purAvida ema.Ara.mughala paNa colistAna' nAmanA graMthamAM A bAbatanuM samarthana kare che. chellA soLa varSamAM bhUstara vijJAnIo ane bhASAvijJAnIoe paNa kSetrakArya AdhArita anveSaNothI DaoN. yazapAlanAM tAraNonuM samarthana karyuM che. (juo guptA, ejana). 199hmAM 'jiyolojikala sosAyaTI oNva InDiyA" (beMglora) nAmanI saMsthAe Azare traNaso pRSTha dharAvato aMka graMtha "vedika sarasvatI prakAzita karyo che jemAM trIsa jeTalA lekho A paratve che ane tenuM saMpAdana bI.pI.rAdhAkRSNana ane esa.esa.meDhe karyuM che ane chatAM naherupathI itihAsalekhako vaijJAnika anveSaNonI dharAra avagaNanA karatA rahe che, kema ke temanI kahevAtI vicAraNAne ane pazcimI parasthitine anukULa nathI tethI. For Personal & Private Use Only

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DaoN. raseza jamInadAra SAMBODHI pariziSTa yakSaprazna vizenAM lakhANonI mImAMsA Arya eka prajA hatI ane A prajAe bhArata upara AkramaNa kareluM. prastuta muddo Ama to aMgrejo ApaNA dezamAM vepArArthe AvyA tyAM sudhI astitva dharAvato na hato paraMtu aMgrejonuM rAjakIya prabhutva prasthApita thavAnA samaya daramyAna ane mukhyatve potAnI vaMzIya paraMparAnI zreSThatA darzAvavAnI lAlacamAM emaNe ApaNA saMskRta vAlmamAMthI kArya zabda zodhI kADhIne tenuM arthaghaTana prastuta zreSThatA darzAvavA sAruM ayogya rIte pracAryuM, tyArathI hamaNAM sudhI AryaprajAnuM bhUta ApaNA upara savAra thaI cUkyuM hatuM. paNa svAtaMtryottara samayanA pAMcamA dAyakA daramyAna A prazna paratve tAttvika mImAMsA karavAnI ane purAvastukIya sAmagrIno upayoga karavAnI ane sAhityika sAdhanonA navesarathI ane bhAratIya sAMskRtika paraMparAnA pariprekSyamAM arthaghaTana karavAnI tAtI jarUra jaNAI. alabatta, A pUrve chellA eka rAtathI A prazna aMge pazcimI ane ApaNA dezanA vidvAno taraphathI vyaktigata prayAso tarapheNa ane virodhamAM thatA rahyA hatA, jenA pratyaya 'samIti graMthasUci uparathI thaze. paNa A muddA aMge vividha vidyAonA tajajJono sahakArI-sAmUhika rASTrIya parisaMvAda pahelaprathama vIsamI sadInA chellA dAyakAnA prAraMbha thayo tyArathI prastuta yakSaprazna carcAyuddhamAM ane anyUSita-laDAImAM vadhu ugratAthI phaMgoLavA lAgyo. ahIM A saMdarbhe thayelAM lakhANomAMthI thoDAka vize saMkSipta sukatecInI karavAno upakrama che. AraMbhamAM ApaNe sAmUhika prayAsa vize thoDuMka avalokana karIzuM. 191nA julAI mahinAmAM 21 thI 23 daramyAna tridivasIya rASTrIya parisaMvAda beMgloramAM yojAyo hato. yajamAna saMsthA hatI beMglora sthita "mIki sosAyaTI" ane pUNe sthita 'bhAratIya itihAsa saMkalana samiti'. AMtaravidyAkIya A parisaMvAdamAM vividha viSayonA 25 tajajJoe potAnA anveSita nibaMdho rajU karyA hatA. uparAMta 70 thI 80 jeTalA anya vidvAnoe upasthita rahI parisaMvAdIya carcAmAM bhAga lIdho hato ane upayogI sUcano rajU kyAM hatAM. A parisaMvAdamAM itihAsavido, purAviko, saMskRtajJo, jyotiSazo, bhASAvijJAnIo, samAjamAnava zAstrIo jevA tajajJo upasthita rahyA hatA. AmAM ATalA muddA carcA mATe niyata karyA hatA : (1) itihAsAlekhanano abhigama, (2) Aryo - bhASAkIya pariprekSyamAM, (3) sAhityamAM Arya, (4) samAjamAnavazAstranA saMdarbhe Aryo, (5) AryonuM mAdare vatana, (6) vaidika prajAno purAvastukIya abhyAsa, (7) Aryo ane siMdhu saMskRti ane (8) AryonI saMskRti. upasthita tajajJomAM DaoN. jI. esa. dIkSita (beMglora), DaoN. bI. ena. mukharajI (kolakAtA), DaoN. ayamitra zAstrI (nAgapura), DaoN. svarAja prakAza guptA (dilhI), Do. zrInivAsa ritti (dhAravADa), Do. Ara. nAgAsvAmI, (madrAsa), Do. zikArapura raMganAtha rAva (govA), DaoN. ena. Ara. varadapAMDe (nAgapura) DaoN. ena. mahAliMgam (madrAsa), zrIrAma sAThe (haderAbAda), ela. esa. vAkaNakara (pUNe), Do. ema. ena. mahenDale (pUrNa), DaoN. For Personal & Private Use Only

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Vol. XXIV, 2001 yakSaprazna Aryono aitihAsika vizleSaNa 93 rAmaprakAza Arya (hariyANA), DaoN. esa. pI. annAmalAI (mahUrAI), zrI ke. vI. rAmakRSNarAva (madrAsa), pra. ke. kA. zAstrI (amadAvAda), pro. vI. esa. pAThaka, (gorakhapura), DaoN. e. ke. dAMDa (baMgALa), DaoN. esa. Ara. vAlimbe (pUrNa), DaoN. jyeSThA varmana (muMbaI), pro. devendra svarUpa (dilhI), DaoN. ke. ke. ramaNa (kerAlA), pro. esa. se. DAMge (muMbaI), zrI bhagavAnasiMgha (dilhI), Do. eca. jI. rAnaDe (pUNe), DaoN. ke. vI. rameza (mAyasora), DaoN. mAdhava kadI (mAyasora), DaoN. esa. bI. dave (pUNe) vagere. A parisaMvAda viro tatkAla eka saMkSipta ahevAla pragaTa thayo hato ane pachIthI te miSe eka graMtha paNa prakAzita thayo che. AryonA prazna paratve mahattvano graMtha prakAzita thayo cheH dha Aryansa hisTarI opha vedika pIriyaDa ke. sI. Aryana ane DaoN. subhASinI Aryana, navI dilhI, 1998, kiMmata rUpiyA 1600 Azare 270 pRSTha + pAMca prakaraNa + citro 10 + ArTapleTa ane zyAmazveta 221 citro. prakaraNa 1. dha Aryana konTrovarsI, 2. dha Aryansa ina inDiyana TreDizana, 3. inDiyA eNnDa vesTa eziyA (dha kolonijhezana oNva vesTa eziyA bAya dha Aryansa), 4. dha vedika kronolojI, 5. kanphalyujhana. Azare 87 graMthonI sUci ApelI che, je A viSayane vigate samajavAmAM upayogI che. raMgIna citro, zyAmazveta Alekhano ane nAo A graMthamAMnA vicArone samajavAmAM bahu upayogI jaNAya che. jo pazcimI vidvAno bAyabala saMbaMdhita itihAsa, purAvastu, kAlagaNanA, kaho ke badhuM ja bAIbala AdhArita che evo garva karatA hoya to A paratve ApaNe hinduo paNa pAchI pAnI karIe tevA nathI. Avo abhigama A pustakamAM sarvatra jovo prApta thAya che. Ane pazcimIparasta keTalAka vidvAno aMdha dezAbhimAnanI daSTi kahe athavA tevI gALa de to paNa temAM zaramAvA jevuM nathI. ItihAsanuM eka buniyAdI lakSaNa dhyAnArha rahevuM joIe ke pratyeka pradezano itihAsa tenAM sthAnika sAdhanonA viniyogathI ane potIkI paraMparAnA pariprekSyamAM tathA potAnA prasthApita sAMskRtika daSTibiMduothI ja lakhAvo joIe ane e daSTie Aryana pitA-putrIno A graMtha AvakArya che tema vAcanakSama che ane sarvagrAhI paddhatie lakhAyelo che. AmAM badhAM ja daSTibiMduono samAveza vigate karavAmAM Avyo che ane aMte prazna pUche che ke elekajhaMDarathI AraMbhI aMgreja sudhInA bhArata uparanA badhA AkramakonAM mAdare vatanathI sahu jJAta che, to pachI AryonA mAdare vatanathI ApaNe kema ajJAta chIe? ane eno uttara eTale Aryana pitA-putrIno A graMtha. A muddAnA saMdarbhamAM DeviDa phaleno "vijhaDam oNva dha eniyara sIyasa - maMtrAsa oNva dha Rgvada, dilhI, 2001 paNa vAcanakSama che. ApaNe sahu abhijJa chIe ke Rgyeka saMbhavataH sahuthI pUrvakAlInatama graMtha che, mAtra bhAratamAM nahIM paNa vizva samastamAM. koI paNa (kahevAtI) bhAropIya (?) bhASAomAM Rgyeka mULa srotasamo graMtha che. zANapaNa, kavitA, purANakyA, koyaDAo ityAdino te kopeDiyama to che ja uparAMta mAnava saMskRtinA sUkSma AdhyAtmika Avegone samajavA icchatA jijJAsuone yogika ane dhyAnIya aMtardaSTi saMpaDAvI ApatA mArgadarzaka graMthanI garaja sAre che. pUrve For Personal & Private Use Only

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94 DaoN. raseza jamInadAra SAMBODHI jenI nodha levAI nathI evA rahasyamaya ane gUDha koyaDAothI sabhara vedonA vicArone ApaNI pratyakSa karI Apato, tathA vedo vize pracArita ghaNI gerasamajone dUra karato tema ja agAunA adhyetAo RvedanI RcAono prAraMbhika kakSAnI AdhyAtmika manovRtti abhivyakta karato graMtha gaNe che te bhramaNA jamInadosta karato pholeno graMtha prazaMsAI che. | Egbert Richter no graMtha "dha InDasa sTira enDa dha veThI, dilhI, 2001 paNa noMdhapAtra umeraNa A muddA paratve che. siMdhu saMskRtinI mudrAonAM lakhANo viSe pragaTa thayelAM prakAzanazreNI pachI deza-videzanA ghaNA vidvAnoe pAMca hajAra varSa pUrvenI A likhita mudrAoe vyakta karelA koyaDA viro ghaNAM gRhakAryo ane sakSama kasarato mAraphate saMkhyAdhika prayAso karyA che. A prayatnonA pariNAma svarUpa A lakhANo lagabhaga ukelAI zakAyAM che. paraMtu ghaNA badhA vidvAno A ukela paratve zaMkAzIla che ane tene hAsyAspada gaNAve che. tyAre prastuta graMthamAM ukela bAbatano je abhigama abhivyakta thayo che te to che Rgyeka sAthe sidhu mudrAomAMnAM bhASAkIya ane pratIkAtmaka cihnonA saMbaMdhanI gurucAvInI zodha. * More than 200 inscriptions, among them the longest and those with the most interesting motifs, have been decoded here by setting them word after word in relation to Rugvedic verses. The results that were gained by this method of comparison for the pictographic and phonetic values of Indus signs are surprising and far beyond the most daring phantasy. They have been summarised in a complete sigm-dictionary problems of the RgyeTha could be solved. RgvanA samaya vize, vedanA kavionA mULa vize paNa A graMtha keTaloka prakAza pAthare che. George Fueretein. subhASa kAka ane DeviDa kolle likhita graMtha "Ina sarca oNva dha keDala oNva sivilijhezana, dilhI, 1999, ki. 395. A graMthamAM AryonuM AkramaNa kevaLa kalpanA mAtra che ke hakIkta tenuM vigate pRthakkaraNa lekhakatrayIe karyuM che. lekhakonA mata mujaba AvuM AkramaNa kyAreya thayuM nathI ane meksa mulara sahitanA purAvido, Itivido ane bhAratIya vidyAnA tajajJoe A muddAne khoTI rIte binajarUrI mahattva bakyuM che. emanI pAse kAM to sAcI mAhitI hAthavagI na hatI kAM te temaNe jANIbujhIne hakIkatone khoTI rIte arthaghaTita karI. A traNeya lekhakoe pAradarzaka rIte spaSTa karyuM che ke ApaNA kamanasibe ApaNe bhAratIoe paNa dAyakAo sudhI emanA blinkered - azvacA DAbalA jevA abhigamane mAnatA-mAnavatA AvyA ane Arya-draviDa parikSAne sAmAjika-rAjanaitika hetuthI vikRta karIne ApaNA dezane vibhAjita karyo. hakIktamAM Aryo ane draviDonI alaga oLakha jevI koI bAbatane vaijJAnika AdhAra sAMpaDyo nathI. AryonA AkramaNanA muddAne (alabatta have tene siddhAMta to kahI zakAya ja nahIM) samajavA lekhatrayIe saMkhyAdhika kAraNo A graMthamAM vigate samajAvyAM che, jemAMnA ghaNA muddAo ApaNe prastuta monogrAphamAM avalokyAM che. sAMskArika ane AdhyAtmika evA ApaNA dezanA vaibhava ane vArasAne varNavIne lekhako AryonAM AkramaNanA muddAne nirAdhAra puravAra kare che ane jaNAve che ke bhAratIyo khagoLavidyA, gaNitavidyA, samudravidyA, ItyAdimAM nipuNa hatA. teo evuM paNa sUcita kare che ke ApaNA For Personal & Private Use Only

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95 Vol. XXIV, 2001 yakSaprazna Aryono : aitihAsika vizleSaNa dhArmika ane tAttvika vicAro ahIM abhyadaya pAmIne grIsa ane bhUmadhya samudranA dezomAM nikAsa pAmyA hatA. ApaNI to vedaparaMparA che ke Science and religion were not only compatible but essentially identical, because both endeavour to know the truth. navaratna esa. rAjArAma ane naTavara jhAe saMyukta parizramathI dha DIsAyarDa inDasa skripTa nAmano graMtha lakhyo che jemAM temaNe Arya AkramaNanA pravartamAna vivAdanuM nirasana karIne ghaNA badhA kSatigrasta muddAonI nodha karIne temaNe sidhu lipine vaidika lipi sAthe sarakhAvI che. A graMtha ghaNI badhI rIte dhyAnArha che. ApaNA dezanAM ItihAsa ane saMskRtinAM AlekhanomAM hajIya je keTalAka bhrAmaka vicAro jaLonI jema joDAI rahyA che temAMthI saveLA mukta thavA ane koI khAsa vicAranI pratibaddhatA rAkhyA vinA taTastha rIte Alekhano thatAM rahe tevA Azaya dilhI sthita inDiyana hisTarI eNnDa kalcara sosAyaTI nAmanI saMsthAe vIsamI sadInA aMta prasaMge vidAyanI AhUtirUpe "hisTarI TuDe' nAmanuM vArSika pragaTa karyuM che. saMpAdakIya Ruhi The History Today is not based on any particular line of thought or bias. The vision of this journal had in fact emerged after long deliberations amongst founding fathers of the Indian History and Culture Society. It is an organisation of welf-meaning people who want to study and understand human history with the vision of a true historian... One should try to listen to those throbs, thrills, tensions, challenges, achievements and performances through the sources of history. History resides in literature, manuscripts, archaerlogical remains, buildings and folklore, keeping in view the conditions and environments. 34 pariprekSyamAM A sAmayikanA prathama aMkamAM je lekho che temAM bhrAmaka nirUpaNo paratve lAlabattI dharI che. ApaNA A prabaMdhamAM je muddAnI mImAMsA karI che te saMdarbhe lakhAyelA keTalAka graMthonAM avalokano ane te graMthomAM pUrvagrahita nirUpaNonA uttaro paNa prastuta che te paNa dhyAnArha che. vizeSa vAcana vAste samIkSita graMthasUci 1. The Origin of the Aryans, Issac Taylor, Delhi, 1880. 2. 'The Home of the Aryans', Eclectic Magazine, Vol. 46, Max Muller, 1887. - Biographies of words and the Home of the Aryans, Max Muller, London, 1888. - The Cradle of the Aryans, Max Muller, Chicago, 1890. - 'On the Aryans', The Transactions of the British Association for the advancement of Science, London, 1893. - Collected Works, Vol. 10, pp. 90 For Personal & Private Use Only

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DaoN. raseza jamInadAra SAMBODHI 3. The Aryans : A Study of Indo-Europeans Origins, V. Gordon Childe, London, 1926. 4. "The Aryans : A Reappraisal of the Problem' in India's Contribution to World thought and culture (ed. by L. Chandra and others) B. K. Thapar, Madras, 1970. 5. 3yreif FT det sitt 37o ANTTI, FAKT Perig Hitaci, jas, 8868. 6. "The Aryan Myth' in Historical Archaeology of India (ed. by A. Ray and S. Mukerji) by A. K. Biswas, Delhi, 1990, pp. 29 to 47. 7. Dawn and Devolution of the Indus Civilization, S. R. Rao, New Delhi, 1991. 8. The Problem of Aryan Origins, K. D. Shethna, Delhi, 1992. 9. The Aryans : A Modern Myth, Part I, P. Chowdhury, Delhi, 1993. (A Story of a treacherous theory that concerns every Indian.) 10. The Aryan Invasion of India : The Myth and the Truth, Navratra S. Rajarama, Delhi, 1993. - The Aryan Problem : A Linguistic approach, N. S. Rajarama, Delhi, 1993. 11. The Aryan Invasion Theory, A Reappraisal, Shrikant G. Talegeri, New Delhi, 1993. Aryan Invasion Theory and Indian Nationalism, Shrikant G. Talegeri, New Delhi, 1993. 12. The Myth of the Aryan Invasion of India, David Frawley, Delhi, 1994. 13. Vedic Aryans and the origins of civilization : A Literary and scientific Perspective, N. S. Rajaram & David Frawley, New Delhi, 1994, 14. The Vedic Harappans, Bhagwan Singh, Delhi, 1995. 15. "Have Aryans been Indentified" in The Prehistoric Skeletal Record from South Asia and Bilogical Authoropology and concepts of Ancient Races", The Indo-Aryans (Ed. George Erdosy) by A. R. Kenneth Kennedy, Beslin, 1995. 16. The Aryans : Facts without fancy and fiction, Malati J. Shendge, Delhi, 1997. 17. The Aryans : History of Vedic Period, K. C. Aryan & Subhashini Aryan, New Delhi, 1998. 18. The Indo-Aryans of Ancient South Asia, Ed. by George Erdosy, Berlin, 1995. For Personal & Private Use Only

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Vol. XXIV, 2001 yakSaprazna Aryono : aitihAsika vizleSaNa 97 19. "The Mythical Massacre of Mohenjodaro', Expedition, No. 6, pp. 36-43, by Professor George Dales. (This is a journal of the Philadelphia University of America). 20. 'Skulls, Aryans and fowing Drains : The interface of Archaeology and skeletal bilogy in the study of the Harappan Civilization' by K.A.R. Kennedy, Harappan Civilization : A Contemporary Perspective, 1982, pp. 289-95 (Ed. by, G. L. Possehl). 21. The Vedic People, Rajesh Kochhar, New Delhi, 2000. 22. Vedic History with a difference, S. Manik and S. A. Chanchal, Bangladesh, 1995. 23. 'Battle for the Past by D. P. singhal in History Today, No. 1, 2000 pp. 5-14. 24. 'Saffonisation Vs Distortion' Through Documents' by S. K. Gupta, History Today, No. 1, 2000, pp. 15-22. For Personal & Private Use Only

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zrI haribhadrAcArya praNIta lalitavistarA' TIkA Do. kokilA eca. zAha mahA tattvajJAnI yogAcArya, dArzanika, ArSadraSTA maharSi haribhadrasUri bhaktaziromaNi tarIke prakhyAta che. caudaso jeTalA graMthonA A mahAna sarjaka asAdhAraNa koTInA Literary giant hatA. caityavaMdanasUtra para AcArya haribhadra lakhelI janatattvajJAnathI sabhara bhaktino mahimA samajAvatI sarasa ayukta lalitavistarA nAmanI kRti suprasiddha che jemAM bhaktimArganI mahApratiSThA karAI che. jaina sAdhanAmAM bhaktiyogane yogya sthAna ApavAmAM AvyuM che. jainadarananI IzvaranA svarUpa vizenI ane paramAtmApada vizenI potAnI AgavI vicAraNA che. jaina tattvajJAna pramANe Izvara koI jagatartA nathI. vizva anAdi ane anaMta che. te vyavasthita rIte niyamane AdhIna cAle che. AtmAno zuddha svabhAva e ja Izvara che, paramAtmA che. paramAtmapadane pAmelA parama AtmAo A vizvanuM sarjana ke saMcAlana karatA nathI, paraMtu teo pote je dhanya avasthAne pAmyA che te AtmAnI zuddha avasthA pAmavAno anubhavasiddhamArga jagatane batAve che. jaina dharmamAM AvA paramAtmAo ArAdhya deva tarIke pUjAya che. jaina paribhASAmAM emane jina, tIrthakara ke arihaMta kahevAmAM Ave che. rAjacaMdra kahe che tema pAmyA zuddha svabhAvane che jina tethI pUjya'. AthI tIrthakara ke jina e Izvara che, upAsya che. IzvaranI upAsanA ApaNI potAnI cittazuddhi mATe che sarvaduHkhakAraNa rAgadveSane dUra karavA mATe vItarAgI paramAtmAnuM avalaMbana levuM Avazyaka che ema paNa kahyuM che. jInase bhAva binu kabu nahi chUTata duHkha dAva - (rAjacaMdra) temanI bhaktinA pariNAmasvarUpa AtmAmAM evI zakti utpanna thAya che ke rAgadveSanI vRttio zAMta thavA mAMDe che. A IzvarapUjananuM tAttvika phaLa che-svarUparUpanuM jJAna thavuM. AnaMdaghanajI kahe che-'cittaprasannare pUjana phala kahyuM. Ama mananI vRttione zubha banAvavAnuM ane e dvArA AtmavikAsa sAdhavAnuM tathA sukhazAMti prApta karavAnuM prazasta sAdhana bhagavadda upAsanA che. paramAtmAnI upAsanAnuM A phaLa upAsaka svayaM potAnA AdhyAtmika prayatnathI ja prApta kare che. dhArmika anuSThAnanI vizeSatA e che ke tenA preraka tIrthaMkara hoya paNa tenA batAvela mArge javAnuM kAma to sAdhakanuM ja che. anaMta AnaMdanA zAzvatadhAma mokSanI prApti jJAnathI thAya, dhyAnathI thAya ane bhaktibhAvathI paNa thAya. bhakti dvArA jIva zubha adhyavasAyanI zreNIe caDI jAya to kevalajJAna paNa thAya. rAjacaMdra temanA kAvya bhaktino upadezamAM kahe che tema 'bhajIne bhagavaMta bhavaMta lAho' bhakti karatA dhyAnamAM lIna thaI bhAvavibhora thaI AvaraNa dUra thAya to kevalajJAnanI prApti paNa zakya che -'para prema pravAha baDhe prabhuse, saba Agama bheda suri base' (rAjacaMdra) A rIte, pratyeka jIva paramAtmA thaI zake che jInaso hI hai AtmA' - A che jaina dharmanI mULa vAta-paramAtmAne dhyAvavAthI paramAtmA thavAya che. For Personal & Private Use Only

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Vol. XXIV, 2001 zrI haribhadrAcArya praNIta 'lalitavistarA' TIkA 99 'lalita vistarA' A mahAkRti AcArya haribhadrasUri racita che. Ama to A suprasiddha caityavaMdanasUtravRtti che je bhaktimaya adhyAtma tarapha ApaNane laI jAya che. ahaMtu bhagavAnanI bhaktirUpa haityavaMdana lalitavistarAno viSaya che. temanI parAbhaktinuM pratibiMba pADatI AkRti je dvArA racayitAnI apUrva tattvadaSTi pragaTa thAya che, tenA arthagAMbhIryane lIdhe viziSTa banI rahe che. caityavaMdanasUtra paramaarthagaMbhIra jinAgamanuM aMga che. caitya eTale ahapratimA-jinabiMba te pratye vidhipUrvaka vaMdanArthe parama aIyukta padonuM sUtraNa te caityavaMdana sUtra. ane tenA arthanuM vRtti eTale ke vADanI peThe saMrakSaNa karatI kRti e "lalita vistarA' - ane te paNa ardhayukta che. lalita eTale 'parama suMdara ane vistarA arthAt vistAra graMtha. at bhagavAna jevA paramasuMdara viSayano tattvaguNagAnarUpa vistAragraMtha lalitavistarA che je bhaktirasathI sabhara che. vaLI te parama upakArI che kAraNa ke bhakti dvArA AtmAnubhava karAvavA sahAyarUpa che. A prakhyAta AcAryanI A khyAtanAma kRti siddharSi aMgenA romAMcaka prasaMgathI ora vikhyAta pAmI che siddharSi, "zrI upamiti bhavaprapaMca" -parama abhuta alaukika mahArUpaka kathAnA sarjaka che. temane jaina darzanamAM sthira karavAnuM nimitta A graMtha banyo hato. teo "upamiti bhavaprapaMca'mAM haribhadrasUri je siddharSithI be zatAbdI pUrve thaI gayA tene parokSaguru - dharmabodhakaguru' kahI biradAve che. ane temane bhaktibhAvathI bhavya aMjali ApatAM kahe che-"jANe nahIM banelo evo bhAvi banAva jANIne jeNe caityavaMdana saMbaMdhinI lalitavaMdanA mArA arthe nimitta karI che te haribhadrasUrine namaskAra ho ! Ama siddharSi jevA mahAtmAe paNa haribhadranI A 'lalita vistarA' kRtinuM gaurava karyuM che. caityavaMdanasUtra jinapratimAnuM pratiSThApana kare che. jinapratimA arthAtu ahaMtu bhagavaMtane namaskAra te caityavaMdana. caityavaMdanasUtra caityavaMdananA bhAvane ardhayukta padomAM sUtrita kare che. A caityavaMdanasUtranA apUrva tattvajJAnano vistAra karatI kRti eTale lalitavistarA. sahuprathama, A kRtimAM jinavaMdanAne mahattvanI gaNI che e dharmaparatve mUlabhUta vaMdanA che. have prazna thAya che. dharma eTale zuM? mahAna yogI cidAnaMdajI kahe che dharama dharama jaga sahu kahe paNa na lahe tasa marma zuddhadharma samajyA vinA navi mITa bhava bhama" dharma eTale adhyAtma. dharma eTale caitanya tattva, zuddha AtmatattvanI oLakha. TUMkamAM, AtmAnA zuddha svarUpanI prApti mATe thatI kriyA. dharma mAnavIne AdhyAtmika jIvana jIvavAno puruSArtha karavA prere che. mahApuruSoe kahyuM che ke manuSyajIvana maLyA pachI paNa zuddha dharmanI prApti thavI durlabha che. viSama kALamAM AtmArtha sAdhavA jinabiMbanI pUjA, bhakti, caityavaMdana, jinastavana Adi Avazayaka karaNI sabhyatvanA guNanI prApti mATe mahattvanI che. A guNa vyaktine mokSaprApti mATe udyamI banAvI zubhakAryamAM pravRtta karAve che ane pApapravRtti tarapha udAsIna banAvI svargasukha ane chevaTe siddhagati-avyAbAdha sukha prApta karAvavAmAM sahAyaka bane che. A graMthanuM prayojana che jIvanane adhyAtmanI ucca bhUmikAe laI zubha For Personal & Private Use Only

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Do. kokilA eca. zAha SAMBODHI tattvonI sthApanA karavI ane aMte AtmAnuM zuddha svarUpa pragaTAvavAmAM sahAyarUpa banavuM. Ama, A kRti dvArA dharmapuruSArtha vaDe mokSapuruSArtha sAdhavAno saMdeza che. te mATe A sUtra dvArA AcArya haribhadre bhaktimArganI pratiSThA karI che. mumukSu mATe bhakti kalyANakArI che. bhaktithI hitamAM pravRtti ane ahitamAMthI nivRtti thAya che kAraNa ke jenI bhakti karavAmAM AvI che te hitamAM pravartelA che, arhat bhagavaMtoe rAgadveSAdi Adi aMtaraMge zatrune jItela che tethI teo sAdhakanA pUjya che, vaMdana karavA yogya che. vaLI temaNe cAra ghAtIkarmono nAza karI anaMta catuSTaya pragaTAvyuM che. zuddha AtmasvabhAvanuM pragaTIkaraNa te jJAnAtizaya guNa che. paramAtmapada pAmelA parama AtmAo, tIrthaMkaro emanA prabhAvathI sarva jIvonuM kalyANa karI zake che ane tethI upAsya che. AcAraMgasUtramAM kahyuM che ke samyakdaSTi jIva pApa karato nathI evA daSTivALA jIvo mATe vyavahAranA dhorI mArganuM vidhAna karatA zAstrakAroe AtmalakSI nirdeza karyo che. samyakdaSTa jIvAtmA yatanApUrvaka saMsAranA koIpaNa kArya kare to paNa tenuM aMtara malina thatuM nathI. ane te pApa karmo bAMdhato nathI. yatanA eTale upayoga-e jainatattvajJAnamAM sarvasva che. e upayogane jAgRta karavA mATe satata prayatna karavo-eTale ja pUjA, bhakti jinendra stuti Adi kAryo karavAM. je dvArA zuddha AtmadravyanI yathArtha pratIti thaI jJAyaka pariNati pragaTe che. 100 arhat bhagavaMta--je caityavaMdanano viSaya che te A graMthano paNa viSaya che--arhat bhagavaMta parama suMdara che. 'satyaM zivaM suMdaram' evA A lalita viSayathI 'lalita vistarA' kRti paNa tevI ja suMdara bane che tethI 'lalita vistarA' nAma sArthaka che. arhat bhagavAnanI kalyANamUrti e A kRtino viSaya che. mUrtinI suMdaratA viro AnaMdaghanajI kahe che - 'amiyabharI mUrati racI re upamA na ghaTe koya zAMta sudhArasa jhIlatI re nirakhata tRpti na hoya.' bhagavAnanI pratimA maMgalamaya che, caitanyanuM pratibiMba che. zuddha caitanyasvarUpa svarUpastha sahajAtmasvarUpIne vaMdana te caityavaMdana. vaMdana be prakAranA che : (1) dravya caitya-eTale pratimArUpa zAMtamUrtine dravyo vaDe vaMdana. paNa namaskAra mAtra hAtha joDavAnI kriyA nathI. ethI viroSa che. (2) bhAvacaitya-prabhune vaMdana eTale teonA nirmaLa AtmasvarUpa tarapha lakSa kendrita karavuM. bhAvacaitya eTale prabhusmaraNa dvArA sahaja AtmasvarUpa sAthe ekatA anubhavavI--hRdayamAM abhedanI bhAvanA karavI. arthAt zuddha AtmasvarUpanuM ciMtana karavuM jenAthI mokSaphaLasiddhi thAya che. hakIkatamAM, jinezvara bhagavaMtomAM citta lagAvavuM e ja moTuM phaLa che. pachInuM kArya ApaNe karavAnuM nathI. tenA svabhAvathI ja te thAya che. tethI ja kahyuM che 'jinabhakti graho tarupa aho'-je bhakti dvArA For Personal & Private Use Only

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Vol. XXIV, 2001 zrI haribhadrAcArya praNIta "lalitavistarA' TIkA 101 paribhramaNano aMta Ave che. samajaNapUrvakanI paramatattvanI bhakti te bhaktiyoga che. tattvArtha sUtramAM kahyuM che-jJAnadarzanacAritrANi mokSamArgaka jJAnayoga, karmayoga ane bhaktiyoga bhinna nathI ekabIjAnA pUraka che je AtmAne paramAtmA banAvavA sahAyarUpa thAya che. rAjacaMdra kahe che - "sarva jIva che siddha sama je samaje te thAya saddaguru AjJA jinadazA nimitta kAraNa mAya." ane vaLI ema paNa kahyuM che ' "upAThAnanuM nAma laI je e tyaje nimitta pAme nahIM siddhatvane rahe bhrAMtimAM sthita" A paityavaMdana aciMtya ciMtAmaNi samuM che. A sUtranuM prayojana che zuddha caitanyamaya paramAtmAnI bhakti karavI ane karAvavI ane tenA phaLasvarUpa AtmA paramAtmA pariNati tarapha vaLe che-arthAt bhaktithI mukti e ja hetu che. mUrtimAM amUrtanA darzana karavAM e ja sAcAM darzana che. kahevAya che ke, tIrthaMkara anugraha kare nahIM paNa temanI sevApUjA dvArA ApaNA para anugraha thAya che tethI svarUpa AkAMkSI mahAtmAoe bhakti karavI Avazyaka che. adhyAtmamArgamAM dravyakriyAne yogya sthAna che. zrI haribhadrasUrie paNa temanA graMthomAM spaSTa kahyuM che ke dravyakriyA viziSTabhAvane utpanna karanArI che eTale dravyanA avalaMbane kriyAjaDatA nahIM paNa bhAva Ave. zrI devacaMdrajInA rAbdomAM paramezvara avalaMbane rAmyA je jIva nirmala sAyanI sAdhanA teha sAdhe saMva." nimittanA avalaMbanathI puruSArthathI sAdhyanI siddhi saraLa bane che. jinezvaranI bhakti e paramayogabIja che-muktino saraLa mArga che tethI ja mahAtmAoe bhaktine mokSasAdhaka yoga kahyo che te yathArtha che. jJAnamArga duSkara che. bhaktimArga zreSTha ane Azraya karavA yogya che. kahe che ke svarUpasiddha prabhunI bhaktithI ciravismRta nijasvarUpanuM bhAna thAya che. ahIM gheTA ane siMhazizunuM daSTAMta zuddhaAnaMdaghana svarUpa jANavA darzAvavAmAM AvyuM che. jaina darzanamAM bhaktirasabhAvathI sabhara vacanAmRto zrI AnaMdaghanajI, zrI yazovijayajI, hemacaMdrAcArya, rAjacaMdra, zrI devacaMdrajI, mAnatuMgAcAryajI AdinA sAhityamAM jovA maLe che. AnaMdaghanajI prabhubhaktimAM masta thaI kahe che-"RSabha jinezvara prItama mAharo re" ane mIrAe "mere to giridhara gopAla dusarA na koI' kahI bhaktine vadhAvI che ane bhaktino alaukika AnaMda vyakta thAya che. "paga ghuMgharuM bAMdha mIrA nAcI re" paMktimAM-bhaktino camatkAra che. bhakta kSaNavAramAM tyAM pahoMcI jAya che jyAM sAdhaka varSonI For Personal & Private Use Only

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SAMBODHI 102 Do. kokilA eca. rAha sAdhanA pachI paNa nathI pahoMcI zakto. tyAre bhaktahRdayane kahevAnuM mana thaI jAya "mane sadbhAgya ke zabdo maLyA tAre malaka jAvA caraNa laI doDavA besuM to varasonAM varasa lAge." zrI devacaMdrajI kahe che bhaluM thayuM meM prabhuguNa gAyA rasanA phaLa lIdho che." rAjacaMdra bhaktinI mahattA batAvatAM kahe che "nija AtmasvarUpa mudA pragaTe mana tApa utApa tamAma maTe." Ama bhakti e parama AnaMdanuM bIja che. jinezvarane vaMdanA dvArA temanA guNonuM svamAM pragaTIkaraNa karavuM te sarvotkRSTa pUjana che. jaina sAdhanAmAM bhaktiyogane viziSTa sthAna che tethI jaina darzana jinezvara ke arihaMta, paramAtma tattvane susaMgata rIte svIkAre che, temAM zraddhA rAkhe che ane bhakta-sAdhaka enI ArAdhanA ane upAsanA kare che. jaina tIrthadhAmo ane ramaNIya prAcIna tema ja arvAcIna jinamaMdiro jainonI bhaktino pratyakSa purAvo che.. bhaktinI gahana philasUphI A ja bhAva pragaTa kare che ke tIrthakaronI utkRSTa bhakti karanAra tIrthaMkara bane che. mAnasazAstrano niyama che ke je vastunuM vAraMvAra zravaNa, manana, ciMtana karavAmAM Ave to te vastunI prApti thAya che ane dhyAna jo parAkASTAe pahoce to AtmA jenuM dhyAna dhare te rU5 banI jAya che. ane sAdhaka AtmA so paramAtmA'nI uktino sAkSAtkAra kare che. TUMkamAM, bhakti dvArA guNasthAnaknI kSapaka zreNIe AtmA pahoMcI aMtimalakSa sAdhya karI zake che. jena sAdhanAmAM zubha bhAvanuM mahattva che-AcArAMga sUtramAM kahyuM che. jyAM zubha bhAva che tyAM AzravanA sthAna che te paNa saMvaranA sthAna banI jAya che. hota AsavA parisavA nahi iname saMdeha." bhagavatIsUtra zataka 12mAM kahyuM che jyAM zubha yogonI pravRtti che tyAM arthAt jyAM zubha citta, zubhabhAvanA che te saMvara ja che. AthI ja jJAnI puruSo kahe che ke A avasarpiNIkALamAM moTAmAM moTo dharma to zubha bhAva ja che bhaktinA phalasvarUpe citta zubha bane che. caityavaMdana sUtramAM bhaktinI ArdratA jJAna sAthe jovA maLe che. mULa caityavaMdanasUtra to sAva nAnuM che. nAnAM nAnAM ATha sUtro-je mAtra traNacAra pAnAmAM samAI jAya. paNa tenA para vistRtagraMtha zrI haribhadrasUrie apUrva tattvamaMthana karI racyo che je 'lalita vistarA' kRti tarIke jovA maLe che. mULa caityavaMdana sUtramAMnA aSTa sUtro nIce pramANe che : (1) namutyurNa-zakkastava praNipAtakakasUtra (5) pukharavaradI (2) arihaMta ceIyANa (6) siddhANaM buddhANaM (3) annatya kAyotsargasUtra (7) vaiyAvaccayarANa (4) logassa caturvirAtistava (8) jayavIyarAya For Personal & Private Use Only

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103 Vol. XXIV, 2001 zrI haribhadrAcArya praNIta lalitavistarA' TIkA caityavaMdanasUtromAMnuM sUtra 'namutyu'nA padyapadamAM bhakti jhare che. zrI haribhadrasUri kahe che caityavaMdana karatA pahelAM 'praNipAtaThaMDasUtra' arthAt namutyurNa bolavuM joIe jethI apUrva bhAvavRddhi Ave. paramAtmAnA namaskAramAM cittano praveza thavo e ja arihaMta banavAnI prakriyA che. zrI haribhadrasUrie kahyuM che ke - (1) A gaNadhara praNItasUtra che. gaNadharo ahaziSTa che mahAjJAnI che eTale ja (2) A sUtra mahAgaMbhIra che - deep che - jema sAgaranA UMDANano tAga mApI zakAto nathI tema tenI arthagaMbhIratAno tattvanA UMDANano tAga pAmI zakAya nahIM. tethI te (3) sakala nyAyakara che. sarvanyAyano arthAt darzana viSayaka pramANabhUta carcAno samudra che. ratnanI khANamAM jema jema khodo tema ratno nIkaLyAM ja kare, tema A sUtramAM paNa jema jema UMDA UtarIe, vicArIe tema tattvo nIkaLyAM ja kare. AvuM mahAgaMbhIra arthapUrNa hovAthI(4) A sUtra bhavya pramoda hetu che - sarva bhavyajIvone te harSanA kAraNarUpa che je enuM paThana kare che tene tattva camatkAra dekhAya che. tethI tene parama AnaMda thAya che. (5) AvuM te sUtra paramArtharUpa che arthAt parama ArSavacanarUpa che. (6) te anyone nidarzana che - arthAt bIjAone dizadarzanarUpa che. (7) te mananIya che-tattvavicAraNAsabhara hovAthI ciMtana karavA yogya che. TUMkamAM A sUtra paramArtha vicArapreraka che. vaLI, tenI tattvasaMkalanA adbhuta che. sarvajJa, sarvadarzI svarUpa saMpadAyukta ahaMta bhagavaMto namaskArane yogya che- anyane paNa upakArI che. bIjAne paNa Atmatulya phaLa Ape che. zrI haribhadde A sUtranA uccAraNa vakhate arthabhAva para khAsa bhAra mUkyo che. Ama, prathama temaNe namutyurNanI carcA karI caityavaMdana yogya bhUmikA racI che. temanA mata pramANe badhAM ja sUtro mana-vacana ane kAyAnI ekAgratAthI paThana karavAM joIe. A stotro thakI zubhacitta lAbha hoya che je vaMdanAnuM mahattvanuM prayojana che. jyAM suvicAraNA pragaTe che tyAM nijajJAna sahaja che. je bhAve mohakSaya thaI nirvANanI prApti vAkya bane che. A pramANe AcArya zrI haribhadra at citya arthAt pratimAnI pUjyatA siddha karI che. ane zAstrasiddhapaNuM pratiSThita kyuM che. aMtamAM, A graMthano upasaMhAra karatAM teo kahe che - caityavaMdanasUtra zravaNa-paThana karavA yogya che. te AtmAne prasanna kare che kAraNa ke te thakI saMvegAdrisiddha hoya che ane chevaTe teoe maMgala AziSa ApI che. nizcaya lakSamAM rAkhI sAdhana dvArA svasvarUpamAM ruci thatAM kRtakRtya thavAno mArga upalabdha thAya che. ane chelle, vyavahAra se deva jina, nirca se hai Apa, e hi bacanase samaja le jinapravacanakI chApa." (-zrImad rAjacaMdra) For Personal & Private Use Only

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munizrI kIrtimeru viracita caturviMzatijinastavana saMpAdaka : AcArya vijaya dharmadhuraMdharasUrijI ma.sA. saMskRta bhASA meM nibaddha prastuta stavana cauvIzI kA saMpAdana kArya vidvAn AcAryazrI dharmadhuraMdharasUrijI mahArAjazrI ne kiyA hai| prastuta stavana cauvIzI ke kartA munizrI kIrtimeru haiN| unake jIvana ke bAre meM kucha vizeSa jAnakArI upalabdha nahIM hai| unhoMne anya kRtioM kI racanA kI ho aisI saMbhAvanA hai| para adyAvadhi anya koI kRti prakAzita nahI huI hai| yahA~ prakAzita yaha kRti prathama bAra prakAzita ho rahI hai| anya dharma meM iSTa devatA kI prArthanA ke rupa meM stotroM kI racanAe~ huI haiN| vibhinna bhASA meM anekavidha stotroM kI racanAe~ hone ke kAraNa jaina dharma meM stotra svayaM eka viziSTa kAvya prakAra ho gayA hai| Agamika samaya se tIrthaMkara paramAtmA kI stutirUpa kAvya-racanAoM kA prAraMbha ho cukA thA / logassasUtra, namutthuNaM, vIratthuI aura pucchisuNaM jaise stotra jaina dharma meM atyaMta pracalita haiN| tatpazcAt saMskRta bhASA meM bhI stotra race jAne lage, usameM vidvadvaryazrI mAnatuMgAcArya kA bhaktirasa se sabhara bhaktAmara stotra jaina paraMparA kA anupama stotra hai| taduparAMta saMskRta bhASA meM vividha chaMda evaM nAnAvidha alaMkAroM se maNDita stotroM kI racanA hajAro kI saMkhyA meM huI hai| tatpazcAt apabhraMza evaM madhyakAla meM gujarAtI bhASA meM bhI stavana, caityavaMdana vagairaha kI racanA pracura mAtrA meM huI hai| ina vividha bhASAoM meM nibaddha stotroM meM mukhyatayA paramAtmA ke guNoM kA kIrtana evaM apane AtmadoSoM kI nindA yaha pramukha viSaya rahe haiN| yadAkadA stavano meM svamata sthApana aura paramata khaNDana yukta dArzanika stotra bhI race gaye haiN| jaba ki kucha stotra aise bhI haiM jinameM kartA ke vaiduSya evaM vidvattA ke darzana hote haiM / prastuta graMtha meM upajAti, drutavilaMbita, vaitAlika, vasaMtatilakA, indravajrA aura vaMzastha jaise chandoM kA prayoga karake pratyeka tIrthaMkaro kI stavanA kI gaI hai / cauvIza tIrthaMkaroM kI stavanA pA~ca pA~ca zloka se kI gaI hai| kevala aThThArahaveM tIrthaMkara aranAtha bhagavAn kI stavanA kA tIsarA zloka upalabdha nahIM hai| isa grantha kA saMpAdana eka mAtra upalabdha prati ke AdhAra para kiyA gayA hai| prastuta stavanoM meM yogamArga ke dvArA AtmakalyANa kI carcA kI gaI hai| prAraMbha meM sarvazreSTha yogI ke rupa meM tIrthaMkara paramAtmA ko sthApita karake pratyeka stavana meM yoga kI vibhinna bhUmikAoM kI carcA kI gaI hai / yadyapi graMtha kartA munizrI kIrtimeru ke bAre meM vizeSa jAnakArI upalabdha nahIM hote hue bhI prastuta kRti ke AdhAra para itanA to bharose ke sAtha kahA jA sakatA hai ki ve yogamArga ke vizeSa abhyAsI sAdhaka rahe hoNge| unakI unya kRti ke bAre meM khojabIna hotI rahe aura ve bhI prakAza meM Aye to sAhitya ke kSetra meM viziSTa pradAna hogaa| For Personal & Private Use Only

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Vol. XXIV. 2001 // munizrIkIrtimeruvirucitAni caturviMzatijinastavanAni // 105 // munizrIkIrtimeravirucitAni caturviMzatijinastavanAni // // zrIyugAdistavaH // 1 // (upajAti) arhantamAdIzvaramAdibuddhaM zriyaHpatiM nAbhibhavaM bhavantam / yamekamapyevamanekarUpaM dhyAyanti lokAstamahaM stavImi // 1 // svabhAvabhAvAgatayogasiddhe ! tAH siddhayo'STAvapi suprasiddhAH / satprAtihAryarddhimiSeNa deva ! sevAM vitanvanti tavaiva nityam // 2 // sarvajJa ! sarvAtizayaikasadma ! nizchadma ! padmAsanasanniviSTam / yugAdiyogIzvara ! yoginastvAM vilokayantaH kalayanti yogam // 3 // aonmiSattAramapArazAntarasaikapUrNa nayanadvayaM te / nirIkSya yogasya rahasyametaccecchiSyate ziSyalavaistavaiva // 4 // rAgAdidoSAGkavimuktamaudAsInyaprasannAsyamRjuzlathAGgam / nisargasiddhAdbhutayogamekaM tvAmeva devaM zaraNaM zrito'smi // 5 // // iti zrIyugAdistavaH // 1 // (upajAti) // zrIajitanAthastavanam // 2 // bAhyAntaraGgArijayaM vidhAya yazcakre pituH svasya (ca) nAma sArthakam / taM tIrthanAthaM jitazatrunandanaM bhaktyA'jitaM yogiguruM stavImyaham // 1 // ye jantavo deva ! tava prasAdato labdhvA''tmalAbhaM viratiM prapadya c|| zAntAH sadaikAntanivAsasevinaH prArambhakA yogavidherbhavanti te // 2 // kSuttarSanidrendiyamArutAsanAbhyAsena cidrUpanirUpaNodyatAH / tvAM prApya nAthaM svayameva helayA tanniSThitA yogamayanti yoginaH // 3 // yanmAnase dhvastasamastakalpanAvIcIcaye zuddhasamAdhipaGkaje / tvaM haMsavat svacchatame nilIyase niSpannayogAH syurato nilIyase // 4 // itthaM tribhedakramayogasAdhanaM kurvanti ye deva ! tavopadezataH ! teSAM na dUre'khilalabdhizAlitaM zrIvaijayeyA'jita ! tAvakaM padam / / 5 / / For Personal & Private Use Only

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106 SAMBODHI saMpAdaka : AcArya vijaya dharmadhuraMdharasUrijI ma.sA. // iti zrIajitanAthastavanam // 2 // // zrIsambhavanAthastavanam // 3 // (drutabilambita) natapurandarako sumazekharakSaradamandamarandamanoharam / padapayojayugaM tava sambhava ! prahatamohatamo'hamabhiSTuve // 1 // vimalakevalasambhava ! sambhavAbhidhavibho ! tvadanugrahazAlinAm / vizadabodhamayI tava dezanA varamate ! ramate matiraGginAm // 2 // asumatAM jagadIza ! parasparAnuganayAvalizAlini zAsane / tvadanubhAvata eva ruciH zuciH zubhavatAM bhavatAntiharI bhavet // 3 // tava jineza ! surezvarasevitA suramaNIvadiyaM caraNadvayI / / paritutoSa nayeSu janeSu taiH sacaraNA caraNA kathamApyate ? // 4 // iti vibodhasudRk caraNAtmakaM sugatimArgamavApya tavoditam / zivapadaM sukhadaM samavApa yo jinapate ! na patet punarapyasau // 5 // // iti zrIsambhavanAthastavanam // 3 // . // zrIaminandananAthastavanam // 4 // (vaitAlika) yena bandhujanatApi samasyA'kAri janmani sukhaiH pratihastA / taM trisandhyamabhinandananAthaM sampraNaumi vinatAmaranAtham // 1 // prAtareva tava deva ! mudA'raM yo hi pazyati mukhAbjamudAram / darzanaM na khalu durlabhamasya brahmaNo'pi niyataM paramasya // 2 // pUjyase'rdhadina eva sadaiva stUyase ca jina ! yena sa eva / pUjyate pratidinaM surasArthaiH stUyate ca vacanairgurusAthaiH // 3 // ekakA'pi tava pUjanavandhyA yasya yAti jina ! nAntimasandhyA / tatkRtasya sukRtasya na saMkhyAmIzate gaNayituM gurumukhyAH // 4 // evamenamabhinandanadevaM yastrisandhyamamaraiH kRtasevam / vIkSate'rcati ca cetasi dhatte tasya bhaktimiha ko na vidhatte ? // 5 // For Personal & Private Use Only

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Vol.XXIV,2001 // munizrIkIrtimeruvirucitAni caturviMzatijinastavanAni / / 107 107 // iti zrIabhinandananAthastavanam // 4 // // zrIsumatinAthastavanam // 5 // (upajAti) meghabhUpakuladIpamujjvalaM maGgalAGkagaganArka maNDalam / paJcamaM sumatinAmatIrthapaM saMstuve trividhabodhadezakam // 1 // yendriyAdhikatayA vizeSato'nekadhollasati buddhiraGginAm / saiva deva ! tava sevakarSibhirbhASyate prathamabodhanAmata: // 2 // tIrthanAtha ! tava bhASitAgamaproktatattvaparamArthabodhataH / jJAnanAmakamame yamujjvalaM bodhamAhuraparaM maharSayaH // 3 // AgamArthamavagamya nizcitaM jJAtatattvaparizIlanaspRzAm / tvatpraNItapathacAriNAmasammohabodhamayataiva jAyate // 4 // Adyabodhamiha tAratamyataH pUrvamApamamapyane kazaH / sAmprataM tu sumate ! tathA kuru syAM yathA trividhabodhavAnalam // 5 // // iti zrIsumatinAthastavanam // 5 // // zrIpadmaprabhanAthastavanam // upajAti // vairAgyapUreNa manonizAntAd rAgastrirUpo'pi bahirnirastaH / yaM sevate kAntimiSeNa devaM padmaprabhaM taM prayataH praNaumi // 1 // hAridrarAgeNa samo janAnAM mAyAMsukAt snehamayoparAgaH / tvaddhyAnasUryAtapasambhavoDDI, kSaNAt samuDDIyata eva deva ! // 2 // kauzumbharAgopamakAmarAgo, dedIpyate lokamanaHpaTeSu / tAvad vibho ! tvanmahimAmbupUraiH prakSAlyate deva ! na yAvadeva // 3 // tAmbUlarAgapratimo'pi dRSTe rAgo manazcelamito'tigADham / prAptatvaduktAgamamAtuliGgarasaina kaiskairapanIyate sma // 4 // evaM tribhedo'pi jinendrapadmaprabhaprabho ! rAgavizeSa eSaH / narte prasattiM tava jIyate (?)ta tato drutaM deva ! mayi prasIda // 5 // For Personal & Private Use Only

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108 saMpAdaka : AcArya vijaya dharmadhuraMdharasUrijI ma.sA. SAMBODHI // iti zrIpadmaprabhanAthastavanam // 6 // // zrIsupArzvanAthastavanam // 7 // (upajAti) jagatprasiddhe'pi catuHprakAre dharme sadA mukhyatayA pratItam / dAnaM tridhA zuddhamadarzi yena, tasmai supArthAya namaskaromi // 1 // niSkAraNaM ni:spRhameva dAnaM, yaccetasA''nandamayAtmakena / pradIyate tajjinanAtha ! cittazuddhaM tavaivAnugatairagAdi // 2 // yanmUlazuddhyuttarazuddhisAraM, sadvastu dezAvasarocitaM ca / vitIryate vittavizuddhaye tad dAnaM tvaduktArthavido vadanti // 3 // mUlottarAnekaguNAya koTizuddhAya sambandhavivarjitAya / / yaddIya(te) tat tava zAsanajJAH satpAtrazuddhaM pravadanti dAnam ! / 4 / / evaM dadurye jina ! citta-vitta-pAtraikazuddhaM jagatIha dAnam / siddhasya buddhasya niraJjanasya supArzva ! pArzva tava te labhante // 5 // // iti zrIsupArzvanAmastavanam // // zrIcandraprabhanAthastavanam // 8 // (vasaMtatilakA) , sitadhyAnagaGgAjalakSAliteva pralipteva sacchIlakappU(y)rapUraiH / zaraccandravanirmalA yasya kAntiH zarIrasya candraprabhaM taM stuve('ham ?) // 1 // svabhAvena yA nindyakarmA'pravRttiH, pravRttizca yA zasyakRtyeSu nityam / / sadAcArazIlaM tadetat tavaiva prasAdena samprApyate bhavyajIvaiH // 2 // mahAmohabhedasya vedodayasyAvakAzaM manorodhataH sanniruddhaya / svayaM dhAryate brahmacaryaM tadetanmataM sammataM brahmaNi prasthitAnAm // 3 // kRte yogisaMjJendriyAGgikSamAderapi vyAptijAtaM guNazreNibhUpam / tvayA'dAyi zIlAGgazIlaM munInAM rathIkRtya mokSAdhvani prasthitAnAm // 4 // sudRkSvekamAdyaM dvayaM saMyateSu, trayaM cApramatteSu jAyeta yasya / yathA tasya zIlasya lambho mama syAttathA deva ! candraprabhAzu prasIda // 5 // For Personal & Private Use Only

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Vol. XXIV. 2001 / munizrIkIrtimeruvirucitAni caturviMzatijinastavanAni / / 109 // iti zrIcandraprabhanAthastavanam // 8 // // zrIsuvidhinAthastavanam // 9 // (upajAti) sugrIvabhUpAlakulAvataMsa !, rAmAbhirAmAGkasarorAjahaMsa ! / tapo'gnizuddhArjunanirmalAGgakAnte ! praNAmaH suvidhe ! 'stu tubhyam // 1 // dvAviMzatikhyAtaparISahANAM dehena samyag sahanaM yadetat / zArIrikaM nAma tapastvameva puNyAya tIrthezvara ! sAdhvavAdIH // 2 // yadvAcanAdyuttamapaJcabhedasvAdhyAyakarma kriyate munIndraH / tad vAgmayaM nAma tapovizeSaM, vizeSataH sAdhutaraM tvamAttha // 3 // yadbhAvanAsAmyasamAdhisAraM vidhIyate dhyAnavidhAnameva / tanmAnasaM nAma tapaH pradhAnatamaM vidurdeva ! tavAgamajJAH // 4 // evaM tapaHkarmavizodhitAtmA tvaddhyAnalInaika mahAjinendra ! / yathA bhavAmi prahatapramAdaM tathA prasAdaM suvidhe ! vidhehi // 5 // // iti zrIsuvidhinAthastavanam // 9 // // zrIzItalanAthastavanam // 10 // (indravajrA) kukSau sthite yatra pituH zarIrAddAghajvarAti kSaNamAtrato'pi / mAtA karasparzavazAjjahAra taM zItalaM naumi vizuddhabhAvam // 1 // bhavyAGginAmeva tavoktatattve samyaktvalambhAvasare ruciryA / jAyeta mithyAtvavighAtinIti khyAtA mumukSuttamabhedinI sA // 2 // AsannaniHzreyasasaGgamAnAM sadA tvadAjJAzritamAnasAnAm / yA bhAvanA prollasati pramAdavighAtinI (sA)prathitA pratIkSyA // 3 // atyAMgabhAjAM kSayakAdhvagAnAM tvayi sphuraddhyAnaparAyaNAnAm / AsannabhAvAgatakevalAnAM yA bhAvanA mohavighAtinI sA // 4 // itthaM svabhakteSu janeSu yena nirvApya mohodbhavapApatApam / utpAditaM zAntarasaikazaityaM sa zItalastIrthapatiH zriye'stu // 5 // For Personal & Private Use Only

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110 SAMBODHI saMpAdaka : AcArya vijaya dharmadhuraMdharasUrijI ma.sA. // iti zrIzItalanAthastavanam // 10 // // zrIzreyAMsanAthastavanam // 11 // (vaMzastha) bhUnAtha-svarNAtha-yogIndranAthA bhaktyA zaktyA drshitoruprbhaavaaH| saMsevante zAsanaM yasya nityaM, taM zreyAMsaM tIrthanAthaM stavImi // 1 // rAjA-'mAtya-zreSThimukhyairmanuSyaiH yA te yAtrAdyunnatiH zAsanasya / tIrthAdhIzAdyApi vistAryate sA naivAnyatrAlokyate lezato'pi // 2 // saudharmAdyA bhAvanA vyantarAzca jyotiSkA ye sadRzaH santi devAH / taiH sarvaiste zAsanaM sevyate yat, tanmahAtmyaM varNyate kena samyak ? // 3 // yad yogIndrastvatpadAmbhojasevAhevAkodyallabdhividyApradIpaiH / / nityaM dIprai?tate zAsanaM tat, kiM kvApyAsIt kApathadhvAntagamyam ? // 4 // evaM mA nAkino yogino ye kurvantyuccaiH zAsanasyonna(ti) te| zrIzreyAMsa ! tvatprasAdena teSAM zreyaHsthAnAvAptirastyeva haste // 5 // // iti zrIzreyAMsanAthastavanam // 11 // // zrIvAsupUjyastutiH // 12 // (upajAti) saMmadAnmilitanAkanAyakaiH pUjyate vikacacArupaGkajaiH / yat padAmbujayugaM sadaiva taM vAsupUjyajinanAyakaM stuve // 1 // puSpa-dhUpa-jala-cArundana-sphAravastra-mukuTAdizobhayA / pUjyase hi rucirAMgapUjayA, yaista eva saphalArghapANayaH // 2 // akSatA-''jya-phala-dIpradIpayA, tvAM mahanti ya ihA'grapUjayA / te maharddhisukhasampadaH puraH prApnuvanti niyataM zarIriNaH // 3 // gIta-nRtya-nutinAdarUpayA''rAdhyase tvamiha bhAvapUjayA / yena tatphalamanantamuttamaM, jJAyate na khalu kevalaM vinA // 4 // evamuttamadhiyA tribhedayA pUjayA tvamiha yena pUjyase / vAsupUjya ! jinanAtha ! pUjyate sa trilokapatibhistu nizcitam // 5 // For Personal & Private Use Only

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Vol. XXIV, 2001 // munizrIkIrtimeruvirucitAni caturviMzatijinastavanAni // // iti zrIvAsupUjyastutiH // 12 // // zrIvimalanAthastavanam ||13|| ( indravajrA ) dhAturyathAgneH sicayazca nIrAt, zuddhAJjanAdakSa maNizcazANAt / dhyAnAttathA yo vimalatvamApa, tIrthezvaraM taM vimalaM svImi // 1 // gatArtaraudraM si(zri ?)tadharmazuklaM, magnaM sadA sAmyasudhaikakuNDe / tvayyAvilInaM paramAtmarUpe, manassatAM nirmalatAmupaiti // 2 // SaDbhizcaturbhiH kuvacaH - kubhASAdoSaizca muktaM vacanaM vadanti / hitaM mitaM deva ! tavAnugA yat taducyate vAgmayanirmalatvam // 3 // hiMsAdidoSavyasano parodhayatnAt kriyArambhavivarjite'tra / tvaduktamArgAcaraNe gatAnAM saJjAyate kAyamalopazAmaH // 4 // dhyAyan stuvannevamahaM ca nityaM tvAmeva devaM vimalasvarUpam / manovacaHkAyavilakSayeNa, bhavyo jano nirmalatAmupaiti // 5 // // iti zrIvimalanAthastavanam // 13 // // zrIanantanAthastavanam ||14|| ( upajAti) anantadRgjJAnasukhA''tmavIrya maya svarUpaparamAtmarUpam / dhyAyAmi saGkalpavikalpazUnyamanantadevaM svahRdi sphurantam // 1 // jaghanyamadhyottamabhedabhinnaM sphuTaM catuH palyanirUpaNAntam / saMkhyAtasaMjJaM gaNitaM tvamAttha yathA tathA'nye'lpadhiyaH kimAhuH ? || 2 || tridhApyasaMkhyeyamidaM parItayukta dviruktatvanavaprabhedam / saMvargaNAjAtamasaMkhyabhedaM yathA bhavAnAha tathA pare naH (no ? ) // 3 // pUrvoktarItyaiva navaprabhedamanantamapyetadanantabhedam / prakSepasaMvargavidhipravRddhaM, tvameva jAnAsi jineza ! samyag // 4 // saMkhyAtarAzirmanujAdikeSu, rAzistvasaMkhyo vibudhAdikeSu / siddhAdiSUktaH svakanAmarAziryena praNAmo'stu jinAya tasmai // 5 // For Personal & Private Use Only 111

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112 saMpAdaka : AcArya vijaya dharmadhuraMdharasUrijI ma.sA. // iti zrI anantanAthastavanam ||14|| // zrIdharmanAthastavanam // 15 // ( indravajrA ) yameva cintAmaNibuddhirAdhyaH duHkhaM samArAdhya sukhaM labhante / lokAstamevaikamahAprabhAvaM dharmopamaM dharmajinaM zrayAmi ||1|| maitrI pradhAnaM karuNAnidhAnaM, pramodatApUrNamupekSayADhyam / mano yadIyaM bhavati svabhAvAt, zrIdharma ! taccetasi vartase tvam // 2 // piNDe niyuktaM ca pade prayuktaM, rUpe sthiraM sRSTamatItarUpam / dhyAnaM caturdheti samasti yasya, dhyAtA sa dharmasya vinizcayena // 3 // AjJA-vipAya(ka ?)zca nipAkatA ca saMsthAnatA ceti catuSTayasya / vicAraNA cetasi yasya nityaM sa eva dharmaikaparo naraH syAt ||4|| svazAsane vA parazAsane vA bAlaizca vRddhaizca budhaizca mUrkheH / pragRhyate yasya sadaiva nAma dharmaM tamevAhamapi zrito'smi // 5 // // iti zrIdharmanAthastavanam ||15|| // zrIzAntinAthastavanam // 16 // ( upajAti) sadA surAlIbhiradhiSThitena yazcakraratnena mahAbalena / jigAya sarvaM naranAthacakraM, jIyAt sa zAntirjinacakravartI // 1 // yaH kAlapAThAdyarakAtmakena saMjJAnacakreNa mahormayena / ajJAnatAvallitatiM lulAva, jIyAt sa zAntirjinacakravartI // 2 // niHzaGkatAdyArakamaNDalena cakreNa yo darzananAmakena / mamAtha mithyAtvamihArivAraM, jIyAt sa zAntirjinacakravartI // 3 // iryA samityAdimayArakeNa cAritracakreNa sudurdhareNa / ciccheda yo mohataraM mahAntaM, jIyAt sa zAntirjinacakravartI // 4 // yasyeti ratnatrayarUpacakratrayAtmakaM rAjati dharmacakram | bAhyAntaraGgArijayaikaheturjIyAt sa zAntirjinacakravartI // 5 // For Personal & Private Use Only SAMBODHI

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113 Vol. XXIV. 2001 // munizrIkIrtimeruvirucitAni caturviMzatijinastavanAni / // iti zrIzAntinAthastavanam // 16 // // zrIkunthunAthastavanam // 17 // (upajAti) zUrarAjatanayaM nayojjvalaM cakravarti kamalAvilAsinam / kunthunAthamahameSa bhaktitaH saMstavImi kRtatattvanirNayam // 1 // pratyapAdi jagadIza ! yat tvayotpattitattvamakhileSu vastuSu / AsasAda tadapIha nizcitaM lokarUDhivazato vidhiH padam // 2 // satsu vastuSu bhavAnapIha ya(t) tattvamAha vigamatvalakSaNam / tatsvabhAvamayamUrtimAnayaM zambhureva janatAbhirucyate // 3 // vizvavastuviSayeSu vAha(?) (ya)d dhrauvyatattvamiha yad bhavAn vibho ! / zrIsamudbhava ! tadeva sAgrahaM kecidacyutatayA babhASire // 4 // ityajeza-harirUpametakaM yatpare'pi jagadurjagatraye / tat tritattvamayamevabhAsate'smAkamIza ! manasIha nAnyathA // 5 // // iti zrIkunthunAthastavanam // 17 / / // zrIaranAthastavanam // 18 // gajapurezasudarzananandanaM prathitabhAratasaptamacakriNam / arajinaM jitagauravamAdarAd, vayamamI svahadi praNidadhmahe // 1 // maThavitAnasadaMzukapustakA''sanajanarddhi vilokanagauravam / api munirnijacetasi yo vahet kathamasau labhate tava darzanam ? // 2 // 1(.................. / ..... ||3|| ya iha khAdyavileAkadUSyakA'bhinavapeyarasaikakRtaspRhaH / (........) sa rasagauravavAn khalu vaJcya te // 4 // arajineza ! surezanatedRzIM trividhagauravadattaviDambanAm / ahamatItya yathA samatAmayaH pathi carAmi tavaiva tathA kuru // 5 // // iti zrIaranAthastavanam // 18 // For Personal & Private Use Only

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114 SAMBODHI saMpAdaka : AcArya vijaya dharmadhuraMdharasUrijI ma.sA. // zrImallinAthastavanam // 19 // (indravajrA) zrIkumbhabhUpAlakulapradIpaM, bhavArNave vistRtamantarIpam / utkhAtazalyatrayavallimUlaM dhyAyAmi malliM svamano'nukUlam // 1 // apyalpamAtreNa balaM svakIyaM prAdarzi yena prasabhaM bhavatsu / tannAtha ! mAyAmayazalyamasmAdRzairvarAkairapi jIyate kim ? // 2 // yenAntyacakrIzvaranandiSeNamukhyAGgino durlabhabodhikatvam / samprApitAstatra nidAnazalye'yaskAntiralaM ... (hi ?) tavopadezaH // 3 // prApyApi bodhiM viratiM ca jIvA marIcivad yena bhavaM bhramanti / tanme hRdisthaM jinanAtha ! mithyAdRkzalyamAkarSaya sUtramantraiH // 4 // zalyatrayaM tAvadidaM janAnAM hRdi praviSTaM kurute prapIDAm / / malle ! namallekha ! tava praNAmasaMdaMzakenAdriyate na yAvat // 5 / / // iti zrImallinAthastavanam // 19 // // zrIsuvratanAthastavanam // 20 // (indravajrA) sumitradhAtrIzabhavaM bhavantaM, yo dhyAyati dhyAnanilInacittaH / , cintAturANAM prasaraM nivArya, sa suvrataH suvrata ! sammataste // 1 // pUrvAnubhUtismRtimAtrajAtAnasantAnamaya karUpAm / yo'tItacintAmadhamAM naninda, sa suvrataH suvrata ! sammataste // 2 // . yo'nAgatArthanugatAM ca cintAM vimadhyamAM sArthanirarthakatvAt / pratyAcacakSe'tivizuddhacetAH, sa suvrataH suvrata ! sammataste // 3 // svabhAvasUkSmasthitivartamAnakAlapracArAM jinanAtha ! cintAm / yazcottamAkhyAmapi saMvRNoti, sa suvrataH suvrata ! sammataste // 4 // iti trikAlaprabhavAmapImAM cintAM mahAmohamayImapAsya / acintyarUpe tvayi lIyate sma, sa suvrataH suvrata ! sammataste // 5 // // iti zrIsuvratanAthastavanam // 20 // 1. atra sAtAgauravanirUpakaM padyaM pratilekhakenAnavadhAnAd likhitaM nAsti // For Personal & Private Use Only

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Vol. XXIV. 2001 / munizrIkIrtimeruvirucitAni caturviMzatijinastavanAni // 115 // zrInaminAthastavanam // 21 // (upajAti) namrA'khilA''khaNDalamaulimAlA vave sahasAvalisaGgacaGgam / padAmbujaM zrInaminAthatIrtheza(zi)tuH stuve sattvaguNADhyalAbham // 1 // zaktaH kSamAvAn dhanavAnudAro vibhurvivekI guNavAnagarvaH paropakArI ca sudhIrnaraH syAt tavoditAt ta(sa)tvaguNAjjineza ! // 2 // bhogAGgasaGgollasinAbhimAnastrivargasaMsAdhanasAvadhAnaH / yadvibhramAM bhrAntimanA janaH syAd, rajaHsvabhAvAM tadudAharastvam // 3 // tavAgame satyapi yajano'yaM nArIdhanAdAvatilumbacetAH / sadA paradrohaparAyaNaH syAt, tattAmasatvaM prathayanti santaH // 4 // name ! tava dhyAnadivAkaro me rajastamastomamapAsya dUrAt / / ullAsayatyuttamasattvapar2yA yathA tathA nAtha ! mayi prasIda // 5 // // iti zrInaminAthastavanam // 21 // // zrIariSTanemistavanam // 22 // (upajAti) yasyojjayantAvapi cUlikAyAM kalyANakAnAM tritayaM babhUva / zrIyAdavAnandakaraM jinendramabhiSTa ve'haM tamariSTanemis // 1 // bhavAn vibho ! raivatake'tra zaile rAjImatI rAjyamatiM ca muktvaa| AbAlakAlAdapi zuddhazIlo jagrAha dIkSAM zivadAnadakSAm // 2 // tAM kSAyikI zreNimavApya zukladhyAnAntarAle hataghAtikarmA / lebhe bhavAnatra girau garISThe satkevalajJAnamapi pradhAnam // 3 // ihaiva zaile'nazito hi mAsaM kRtvA samuddhAtanayogatAM ca / karmAMzamuktaH samayena siddhiM nityAM sadAnandamayImito'si // 4 // itthaM girau yo giranAranAmni kalyANakAnAM tritayaM tatAna / devaH sa ratnatrayadAnapUrva saMghasya zasyAspadasampade'stu // 5 // // iti zrIariSTanemistavanam // 22 // For Personal & Private Use Only

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116 SAMBODHI . saMpAdaka : AcArya vijaya dharmadhuraMdharasUrijI ma.sA. // zrIpArzvanAthastavanam // 23 // (upajAti) kalAvapi zrIkalikuNDamantrayantraprayogAH prakaTaprabhAvAH / / sphuranti yaddhyAnabalena puMsAM, zrIpArzvanAthaM tamahaM namAmi // 1 // . yasmin manontaHsphurati pradIpopame tamodhvaMsini sadRzAM syAt / cintAmaNisphUrtimayasphuTaiva, zrIpArzvanAthaM tamahaM namAmi // 2 // mantrAdhirAjAkSarasaGgacaGgaM yaM dhyAyatAM SaDdalapadmamadhye / puMsAM vaze syurvijayAjayAdyAH, zrIpArzvanAthaM tamahaM namAmi // 3 // nAgendrapadmA tava pAdapadmahatpadmago yatra bhavatyavazyam / lokastrilokI vijayAjayAdyAH, zrIpArzvanAthaM tamahaM namAmi // 4 // anye'pi vidyAmaNimantrayantrA jane manovAJchitasiddhayazca / yannAmamantrasmRtimAtrato'pi, zrIpArzvanAthaM tamahaM namAmi // 5 // // iti zrIpArzvanAthastavanam // 23 // // zrImahAvIrastavaH // 24 // (upajAti) kikillisatpallavamaNDapAntasiMhAsanAsInamahInabhAsam / . chatratrayIcAmaracAruzobhaM, dharma dizantaM praNamAmi vIram // 1 // ye dezanAsadmani ratnazAlavizAlazAlAsu sabhAsu bhavyAH / . vilokayanti sma caturmukha tvAM, narAmarA deva ! ta eva dhanyAH // 2 // . dvitIyazAle militAstirazcAM gaNA kaNehatya tavaikavANIm / papuH parAM ye parimuktavairAste zlAghanIyA na jineza ! kasya ? // 3 // zAle tRtIye tava zAlanATyazAlAsu nATyAni manoharANi / vistArayantastava deva ! sevAhevAkino nAkinaro'pi dhanyAH // 4 // iti trizAlasthititoraNAdizobhAdbhutaM sadma sudezanAya / Aloki lokaistava yairjinendra ! teSAM kRtArthI ca vilokanazrIH / / 5 / / // iti zrImahAvIrastavaH // 24 // // iti caturviMzatijinAnAM stavanAni pUrNAni // For Personal & Private Use Only

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gaNDassa kahANayaM saMpAdaka : jitendra zAha prAkRta bhASA meM nibaddha prastuta kRti kI do hastalikhita pratiyoM ke bAre meM jAnakArI upalabdha hotI haiM / (1) jaisalamera durga sthita AcArya gaccha ke kAgaja ke bhaNDAra meM tathA (2) mahAvIra jaina ArAdhanA kendra, kobA sthita AcArya kailAsasAgarasUri jaina jJAna maMdira saMgraha meM upalabdha prati / ina do pratiyoM meM se jaisalamera durgastha prati upalabdha nahIM hone kAraNa AcArya kailAsasAgarasUri jJAna maMdira meM 12415 kramAMka meM sUcita gaNDassa kahANayaM kI ekameva prati ke AdhAra para prastuta grantha kA saMpAdana kiyA gayA hai / kobA ke bhaNDAra kI prati kI sthiti acchI hai / kula 15 pRSTha haiM / pratyeka pRSTha para 15 paMktiyA~ haiM aura pratyeka paMkti meM karIbana 43 akSara hai / aMtima pRSTha para pA~ca paMktiyA~ hai / kobA kI prati meM kartA ke bAre meM kucha bhI ullekha prApta nahIM hai| jabaki jaisalamera durga sthita AcArya gaccha ke bhaMDAra kI pratoM kI sUci meM isa grantha ke kartA ke rupa meM rAjapramoda kA ullekha prApta hotA hai| yaha rAjapramoda kauna? kaba hue? unhoMne anya granthoM kI racanA kI hai| yA nahIM isa viSaya meM kucha bhI jAnakArI prApta nahIM hai / sAdhaka ziromaNi zrI jauharImalajI pArakha ke dvArA prakAzita jesalamera hasta likhita graMtha sUci meM isa kRtike lekhaka ke rupa meM kucha bhI sUcita nahIM hai, kintu munizrI jambUvijayajI ke dvArA prakAzita saci meM lekhaka aura lekhana saMvata kA ullekha upalabdha hai| para kobA se prApta prati meM Adi yA anta meM vaisA koI ullekha nahIM hone se yahA~ para yaha grantha ajJAta kartRka hai vaisA mAnA hai| . grantha ke nAma ke anusAra isa grantha meM gaNDa kI kahAnI varNita hai / gaNDa nAmaka eka purohita hai ora usakI. pA~ca sau patniyA~ haiM / vaha svayaM rAjyakArya meM atyaMta vyasta rahatA hai / apanI patniyoM kI surakSA ke lie eka abhedya AvAsa nimiti karatA hai, jahA~ para ciDiyA~ bhI praveza nahI kara sakatI aura yadi galatI se koI vahA~ ghusatA hai to use kaThora daNDa diye jAne kI ghoSaNA kI gaI hai / ataH vahA~ koI jAtA hI nahIM hai / lekina ekabAra eka mAsopavAsI muni pAraNe. ke lie vahA~ cale jAte haiM / aura ve gaNDa kI pA~ca sau patniyoM ke samakSa ahiMsA, satya, acaurya, brahmacarya, aparigraha ina pA~ca vratoM se saMbaMdhita kahAniyA~ aura hiMsA, steya ityAdi avrata se saMbaMdhita kahAniyA~ sunAte haiM / jaba yaha saMvAda cala rahA hai taba vahA~ para gaNDa A pahu~catA hai / vaha AgababUlA hokara sAdhu ko zikSA dene ke lie socatA hai, usake pahale unake mana meM vicAra AtA hai ki maiM jarA sAdhu kA saMvAda suna to lU~ / vaha jaise jaise saMvAda sunatA hai vaise vaise usake mana ke bhAva badalate jAte haiM / anta meM vaha vrata kI mahattA kA svIkAra karatA hai aura apanI pA~ca sau patniyoM ke sAtha ahiMsA ityAdi pA~co vratoM kA svIkAra karatA hai / ___ yahA~ prayojita vrata aura avrata kI adhikAMza kathAe~ lokaprasiddha evaM jaina kathA sAhitya kI paricita kathAe~ hai / kathAe~ atyanta sarala bhASA meM, subodha zailI meM prAkRta bhASA meM prastuta kI gaI hai / rocaka zailI meM guMthI huI laghu kathAe~ pAThaka ke lie rasaprada banI haiM aura inake dvArA sarala upadeza dene kA kartA kA uddezya saphala huA hai / For Personal & Private Use Only

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118 jitendra zAha gaNDassa kahANayaM // OM namaH siddhaM // namiUNa jiNavariMda, sivAdevInaMdaNaM mahAsattaM / sAsaya- sukkhanihANaM, siddhipurIe tahA pattaM // 1 // tayaNaMtareNa siddhe, Ayariyasuyahare uvajjhAe / sAhubahuguNa-punne, maNi-kaMcaNa- liTTU-taNu-sarise // 2 // vaDavaddaM bharuyacchaM, dAhiNa - mahurA taheva kosaMbI / nAsikkaM ujjeNI gaMDassa kahANayA paMca // 3 // jaha kahiyANihaloe, puvvarusIhiM mahANubhAvehiM / gaMDassau akkhANe, vacchAmi ahANupuvvI // 4 // teNaM kAleNaM, teNaM samaeNaM, kosaMbI nAma nayarI, aha sA ya kerisA - ujjANa-vaNa-kANa saravarehiM nANAviha-patta-phullabhariehiM,' haMsa-cakora - maura - kAraMDaya - cakkavAlehiM bahunevatthaM niyatthehi, juvaIjuvANehiM caMkamaMtehiM sohiyA / tAhe nagarassa bAhiM, go-mahisa samAulaM - rammA, annaM ca nayarIe-natthi ghare dAliddaM / natthi gharaM jattha Usavo natthi, natthi gharaM vAvI - virahiyaM, natthi vAvI salila - virahiyA, natthi salilaM kamala-virahiyaM, natthi kamalaM bhamara - virahiyaM, natthi bhamaro sahayAre virahiyA, navari ya ikku cciya doso, jaM dhavalaharaM paMDarIehiM bhavaNehiM na dIsae caMdo / pAgAragopura'TTAlaehiM, paDAgaM dhaya - toraNaniviTThehiM deulehiM siharavilaggehi aI - sohiyA rammA, gaya-gulugullitehiM rahajjhaNajhaNehiM, turayA hiMsiyaraveNaM, nayarIe nigghoso, navaraM phuTTa aMbaraM sayalaM / tattha vi ya sAsayANi / avaraM ca-sayalANi saMThitisayAI, navacaccarAI, bAvattari caukkAI, ratthAsayasamIhiyA kosaMbI puravarI / tarhi ca nayarIe arimaddaNo nAma rAyA / aNeyaguNagaNAlaMkio mahAsatto | kerisA tassa guNA SAMBODHI adhANaM dei dhaNaM, sadhaNANaM pAlaNaM sayA kuNai / cirapavisiya bhattUNa ya, abaMdhavANaM subaMdhavo rAyA // 1 // bhattI kuNai jaINaM, vacchallaM kuNai savvaloyANaM / ciMtAmaNi bhaddANaM, tharatharau annarAyANaM // 2 // For Personal & Private Use Only

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Vol. XXIV, 2001 gaNDassa kahANayaM 119 yArisA rAyaguNA / tassa rAyassa paumAvaI nAma bhajjA / sA aIva rUvavaI, kerisaM tassa rUvaM ti-jArisaM tiluttamAe tArisaM tassa rUvaM / rUveNa juvvaNeNa ya, guNehiM lAvaNNamajjhataNuehiM / ThaviyA sA payAvaiNA, kAmapaDAgA tihuyaNassa // 3 // paragharagamaNAlasayA, parapurisaloyaNeNa jAccaMdhA | aviNayaM dummehAvI, gharassa lacchI na sA gharaNI // 4 // bhuMjai pariyaNa-bhutte, suyai pasuttammi pariyaNe sayale / paDhamaM ceva vibujjhai, varaitthiguNehiM saMpannA // 5 // sorAyA erisA bhajjAe samaM bhoge bhuMjamANo ciTTha | annaM ca tassa ranno purohio atthi gaMDu tti nAmeNa / so aivarAgamayamohio pAvo / tassa ya paMca-sayANi mahilANaM atthi / avirayassa ikkikkameliUNaM, aMteuraM kayaM / ikkammi pAsAyavare avahiTTaM ti so yaIsAlau hayAso / citei - " taha karemi jaha vAu vi na pavisai na chivai, taM ca bhavaNaM surakkhiyaM karei / jo koi nAmaM puriso, dhammaviu vi na lahai pavesaM bhavaNaMgaNaM mahiyA so iTTa khoDayaM, patthareUNa citei--''jai ko vi paisarissai to pagaeNa jANesu / evaM diNe diNe kareUNa rAyassagAsaM gacchai / evaM vaccai kAlo / aha annayA kayAi jagaMdharo nAma Asi sAhU / vimAsovavAse ya dhIro tavasusiyaMgo, mahAsatto, desANudesaM viharaMto samAgao tattha nayarammi / tassa ya bhayavaM pAraNadivaso vaTTai / so citei -- "pAraNammi ajja itthe va," so bhayavaM jugamittaMtaradiTThIe gocaracariyAe, bhikkhaM paviTTho / so sAhu bhaviyavvayAe ajANamANo gaMDassa bhavaNe paviTTho / so tAhiM diTTho bhavaNaMgaNabAhire ciTThai / tAhiM ca saMlattakao tumaM bhagavayAM kiM na nAyaM, jahA - gaMDassa ghare paveso annapurisassa natthi ? tA tumaM tavassI mahANubhAvo / jai kaha vi gaMDo pAsei na najjai kiM karei dussAlo ? dhannosi tumaM jeNa gharavAso chaMDe vi, lei pavvajjA / amhe puNa akaya-punnAo, paravassao, eyArisANaM mahArisINaM bhikkhaM pi dAyaNaM na lahAma / evaM attANaM niMdiUNa bahupayAraM sAhU bhaNio - bhayavaM ! " amhANaM dhammaM kaheha, jeNa annabhavammi eiyArisAo na hohAmi / sAhuNA citiUNa bhaNiyaM sulabhabohiyAo dhammasIlAo jANiUNa dhammaM kahei ahiMsAilakkhaNaM / uvaviTTho ya AsaNe aMteuriyANa majjhe mahayAsaddeNa dhammakahaM karei-- " pANavaha - musAvAe adattAdANa mehuNe tAva jAva pariggahe / eesu vi je dosA te nisAmeha eggaggamaNA / " eyammi desakAle so gaMDo rAulagehAu paulIe pavisamANo saddaM tattha nisuNei / ko eso durappA aMteuriyANa majjhe paviTTho ? nirakkhAmi tAva eyaM kiM karei so gaMDo ? nilukko vaMciyAhiM ciTThei | ciMtei--"suNemi tAva kiM bhaNei pacchA puNa paMca sayANi kasappahAraM demo, eyassa duTThasAlassa puNa mAreyavvo kasappahArehiM cUriUNa / For Personal & Private Use Only

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120 jitendra zAha SAMBODHI so muNivaro bAliyAhiM dhammakahANayAI kahei-putti ! jIva-pIDA na kAyavvA jAvajIvAe / pANAivAe je dosA huMti te nisAmeha egaggamaNe teNaM kAleNaM teNaM samaeNaM saMkhauraM nAmaM nayaraM / tattha sAgaradatto nAma setttthii| tassa saMpayA nAma bhajjA / putto se muNicaMdo / annaM ca-sahajAyago thAvarau nAma dAso ceDItaNao / so vi tAhiM viNIo suTTha / tassa saMkhaurasamIve vaDavaI nAma goulaM / go-mahisa-samAulaM rammaM, so tAo nayarAo mAse mAse paDigamaNaM karei, ghayANaM gorasANaM gaDhiyA bhareUNa aannei| aha annayA kayAi sAgaradatto keNai kammadoseNa mao / saMpayAhiguThviNI suyassa pacchA pasUyA dAriyA jAyA / evaM vaccai kAlo / so ya muNicaMdo thAvarauo ya kameNa juvvaNaM pattA / sA saMpayA thAvaraM pAsiUNa luddhA, dussIlA mahApAvA / citei ya-"keNaM uvAeNa eeNa samaM bhogA bhuMjiyavvA / sA tassa thAvarassa pahANa-bhoyaNa-velAe uvayAraM karei / so na lakkhei / citei 'saittaNaM karei tAva jAva jANAvio iMgiyAe mittavattaviyArehiM bhaNai ya sA pAvA-thAvaraya ! ' mama saddhi bhoge bhuMjAhi / muNicaMdo mAriUNa gharassa sAmio hoha / avi ya rAgaIrattAo, mahilAo jaM karaMti pAvAo / eya puttANa ya vahaNaM karati aipAvakammAo // so thAvarago bhaNai, kahaM mArIhAmi ? sA bhaNai pAvA-goulaM tume paTTavesu, puNa tumaM muNicaMdakhaggaM kaDDiUNa aDavIe chaleNa mArijjasu'tti / teNa taha tti paDivannaM / taM vayaNaM bAliyAe suyaM / ciMtei-'mama bhAyA mArijjahi'tti / evaM so muNicaMdo bAhirAo Agao bAliyAe dihro / rovamANI sA sAhei jahAdiTuM / teNa sA bAlA tuhikkA kayA ucchaMge ghittUNa paulIe paviTTho / sA mAyA taM daTThaNa rovei / aMguTThI kAUNa mahAsaddeNa vilavamANI putteNa pucchiyA-ammo ! kIsa rUyasi ? keNa vi virUvaM bhaNiyaM ? kiM ammo visIyai kajjaM jeNa rUvasi ? sA bhaNai-putta! visUraNaM rovemi / jayA te piyA jIvaMto tayA mAse mAse ghaya-gorasaM gaDhiyaM bharAviUNa ANAvisu / tao tumaM puNa apaMDiyaM jeNaM na karesi / so bhaNai-ammo ! mA addhiI karesi / kAle duve jaNA gacchissAmo thAvarao ahaM pi / sA tuhikkA ThiyA / so ya bIyadivase thAvaraeNa sahio Ase caDhiUNaM vaDavaI patthio, jaM ca vayaNaM bhagiNIe sAhiyaM taM ca hie ThiyaM, sasaMko jamalo Thio, jAI so ya thAvarao citei-'jai kaha vi aggau ThAi tao ahaM mAremi / ' evaM gacchaMtANa kheDapaesaM AgayaM / teNa ciMtiyaM--'eso avasaro' teNa pAveNa kasappahAro dino tti ghoDayassa muNicaMdataNayassa so aggae Thio / sAsaMko uvalakkhaMto gacchai teNa ya pacchai ThieNa khaggaM kaDDiyaM, muNicaMdeNa nAyaM, utthAhaeNa pAsiUNa Aso pillita-mahAvegeNaM chuTTo ya, tassa avasarAo pattA ya vaDavaI / paiTThA gosaMkhiyassa gehe / digghAya saddeNa bhaNiyaM ca teNa, susAgayaM susAgayaM ! so muNicaMdo samAicchio siNeheNaM bahumannio saddeNaM / abhigio majjio, suheNaM bhoyaNavihAe bhuMjiya For Personal & Private Use Only

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Vol. XXIV, 2001 gaNDassa kahANayaM 121 govAliehiM miliUNa majjaMse ANiyaM pAhuNayaM kayaM / sasaMko piyai muNicaMdo / 'mA thAvarao mama pamattaM pAsiUNa mArijjA' / so thAvarao citei-'mAreyavvo mae ajja rayaNIe / ' gao ya so divaso, rayaNI AgayA, sayaNijjaM ThaviyaM gehassa majjhe / muNicaMdeNa bhaNiyaM-bahukAlAo Agao gavAo picchAmi / go-vADayassa majjhe patthAraha, patthariyaM tehi, govADae nivanno vicitei-'jai kiMciM so uvAyaM vavasissai' tti ajja rayaNIe / tA kiM karemi ?' tao teNaM khoDaM cIvareNa veDhiUNa sayaNijje ThaviyaM / ThaviUNa tuNhikko acchai rakkhaMto khaggavAvaDakaro / so thAvarao ciMtei-'pairikke sutte mAremi jAva khaggaM AkaDDiUNa channa paharei tAva muNicaMdeNa karaNadakkhayAe kao dukkhaMDo / tao muNicaMdeNa uvAo ciMtio / govADaM ugghADiUNa gAvAo nAsiyAu pacchA vAhariyaM kira corehiM hario gAvAo / bho bho govAlA ! esa thAvarao mAriu / gAvAo vAliyAo, corA ya naTThA / tao thAvarao aggAe sakkAreUNa vihAe pacchA saMkhauraM patthio muNicaMdo / / ___ mAyA vi ciMtei-'na najjai kiM bhavissai ? tassa paMthaM paloyamANi ciTThai jAva muNicaMdo diTTho ikkalau / paviTTho bhavaNassa dAre / Asao avainno paviTTho ya gihaM, khaggaM gharakIlae ulaiyaM, dinnAsaNo nisanno / dAsaceDIe pAyasohaNaM kayaM / mAyA pucchai vattA / putta ! kahiM thAvarao ? muNicaMdeNa bhaNiyaM-pacchae ei / tIse hiyayaM khaDukkiyaM / kiM evaM kakkassaruddeNa vahio hujjA ? tA jAva picchai pipIliyAo dharaNIe vahaMtAo khaggassa samuhAo lohiyassa gaMdheNa diTuM ca tAva khaggaM lohiyalittaM / tao roseNa palittA khaggaM AkaDDiUNa ya dikkhamANassa siraM se chinnaM muNicaMdassa / tao dAsaceDIe musaleNa sA mAyA mAriyA ||ch|| dAsaceDIdhUvAe sUllahattheNa mAriyA / sA dAriyA rAule gahiyA / tA puttaya ! eyaM kAlammi aNAie jIvANaM vivihakammavasagANaM / taM natthi savihANa saMsAre jaM na saMbhavai // 1 // - ee dosA paannaaivaayss| dhammalAbhAo havaMti jIvANa jIvadayAe je guNA te puttaya ! nisAmeha / vaNiyaputto vayagahio ghittUNa corehiMto u bharuyacche / sUyAreNaM gahio lAvayarikkhAya nivapujjo // 2 // teNaM kAleNaM teNaM samaeNaM bharUyacchaM nAma nayaraM / caMdagutto nAma rAyA / tassa rAyassa naMdiseNo nAma pallivai / so u laggai paraharaNehiM / jaM kiMci pAvei taM caMdaguttassa samappei / __aha annayA kayAi paraharaNe niggaeNa pallivai vunno ikko gAmo / jaM jeNa pAviyaM dhanaM dhaNNaM . vA kaNagaM vA dupayaM cauppayaM vA taM teNa gahiyaM / annaM ca nigghiNeNaM paralogaparammuheNaM / tahiM ca For Personal & Private Use Only

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122 jitendra zAha SAMBODHI jiNadAso nAmaM sAvau / tassa dArago jiNadatto nAma / so ya chuDU paMcavArisio jAo / piuNA paMcanamukkAraM paDhAvio, puttaya ! jIvA na mAreyavvA / so bAlo tehiM corapurisehiM garhiteUNa bharuyacche rAyassa niveio so dArago kesaveNa sUyaro dAreNa maggio / deva ! mahaM raMdhamANassa dArU-cchANANi evamAINi kiM pi Dhoissai tti / rAiNA dinno tassa / teNa pasAu tti kAUNa gahio so dArago / diNe diNe so kesavo je bhaNei savvaM taM karei / tassa rAiNo diNe diNe maMsaM paccijjai / taM maMsaM taha saMbhaveilaghayaM paMjareNa chuhiUNa lAvayA jIvamANA ANatileya tAe velAe UsAsijjati tAe velAe rajjhaMti / anna divase so vutto jiNadatto-lAvayaM uusaasehi| gahiyaM teNaM paMjaraM jIvamANA te pAsiUNa ciMtei-'kahaM mAreyavvA mae ? annaM ca-mae vayaM gahiyaM' jaM jIvamANo pANe na vahAmi / teNa buddhikusaleNaM paMjaraM ugghADiUNa mukkA / gayA niSphaDiUNa uDDio / so sUyaro pucchailAvayA ? teNa bhaNiyaM-usAsiyAo mae / gayA uDeUNa AgAse / sUyAreNa so ya aMbADio / nibuddhiya ! kuTuM vaMkA kareUNa UsAsijjaMti / teNaM bhaNiyaM-anna divase eyaM karemi / bIyadiNe appANo kuTuM vaMkI kareUNa mukkA / vohAviyaM gayA gaya tti / uDeUNa aagaase| suyaraM aMbADio / nilakkhaNa ! kuTTA moDijjai / teNa bhaNiyaM-eyaM ahaM jIvamANo jIvA na vahemi mArijaMto vi / teNa kesaveNa rAiNo kahiyaM / hakkAriu bAlo / bhaNio-kIsa na mAresi lAvayA ? teNa bhaNiyaM"mahArAya ! suNasu, jaM sue bhaNiyaM / pAvai vaha kahato jo baMdhai so ya baMdhaNaM lahai / khAyatu cciya khajjai pAvA ya kayaM paDikayaM jIvo !" teNa mahArAya ! pANivahaM na karemi / majjha vi uvaeso iya dinno / rAiNA bhaNiyaM-sAyattANaM niyamo nivvahai / jiNadatto bhaNiyaM-tahA vi na mAremi mArijjaMto vi / rAyA bhaNiyaM-jai na mAresi ? tA tumaM mAreyavvo / teNa bhaNiyaM-deva ! jaM ruccai taM kareha / tamAhaM jIvamANo na vahemi / rAiNA tassa nicchayaM jANiUNa saddAvio miTho / bhaNio rAiNA-eso bAlo hatthissa bIhAveha / lolAvehi ya pAeNaM / jai taha vi na paDivajjai lAvayA mAreuM tA majjha sayAsaM ANijjaMsu tti jIvamANo mA mArAvijjA / teNa taha tti paDivannaM / miTheNa tao hatthI ANAvio hatthisAlAo / bahuloyassa majjhe so bAlo hatthiNA lolA dijjai taha vi na icchai lAvae mAreuM / so logeNa vucci| icchehi puttaya ! mA appayaM mArAvehi / teNa bhaNiyaM hatUNa parappANe appANaM jo karei sappANaM / appANaM diyahANaM kaeNa nAsei appANaM // 2 // ___ eyammi bhaNiyaM mittalogeNa / sAhUvAo dinno / aho bAlo ! dhammaparo mA mArAveha akayavarAhaM / evaM bahuppayAraM bhisiUNa rAyassagAsaM nIuM kahiyaM jaM jahAvattaM / rAiNA ciMtiyaM-tA mahaM rakkhavAlo bhavissai / eyassa pasAeNaM natthi aMgabhayaM kiMci eyaM / so bAlo kalaseNa For Personal & Private Use Only

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Vol. XXIV, 2001 gaNDassa kahANayaM 123 salilabharieNa caMcieNa ahisio / ahisiMciUNa bhaNio bho jiNadatta ! ajjappabhiI jo tume dhammo paDivanno majjha vi so ceva / annaM ca-khAha piyaha mama rajjaM jahicchAe nisaMkko / so sayalapariyaNassa iTTho / savvaloyassa viNayabhUo / evaM taM suheNa vaccai kAlo / jiNabhattimuvagao, na anna devao, bahuyaM kAlaM bhoge bhuMjiUNa nivinakAmabhogo pavvaIo / pavajjaM aNupAliUNa devalogaM gao / tA dhammasIlAo ! ee guNA, jIvadayaM karemANassa ihaloe vi huMti / tAhiM jaMpiyaM-bhayavaM! amha vi niyamo dehi pANAivAyAo jAvajjIvaM pi / sAhuNA bhaNiyaM-sohaNaM kahiyaM / savvAhi vi dinno niymo| viNaeNa so paDicchio / so gaMDo vi ciMtei-sohaNo eeNa dinno uveso| tA mahaM eyAhaM pasAeNaM jogeNa vA, maMteNa vA kammaNeNa vA maraNabhayaM natthi tti / tA eyassa purisassa jANime ciMtiyANi-kasappahArANaM paMcasayANi, taM ikkaM mUttUNaM anne puNa cattAri pacchA dAhissaM / tA acchAmi nilukko, kiM annaM vi esaM jaMpei ? so vi muNivaro / bIyaM vayaM kahei / je doso aliyavayaNe / te puttaya ! nisAmeha egaggamaNA / teNaM kAleNaM teNaM samayeNaM dAhiNamahurA nAma nayarI / caMdajaso tattha rAyA / tassa rAiNo saccai nAma purohio / tassa mitto dhaNo nAma siTThI satthavAho / tassa aNegANi mANikka-muttiya-rayaNANi asthi / teNa ciMtiyaM-'eso attho asAro, na najjai kA gaI bhavissaI tA kiM karemo eyaM davvaM bahuehiM bhAgehiM vihaMjAmi / tao ikkabhUmIe nikkhittaM / annaM bhaMDamullaM dhariyaM / avarANi paMcarayaNANi mahagghamullANi cittUNa saccai sakAse gao / paviTTho saccai bhavaNe, diTTho ya teNa, saMlatto-susAgayaM bho ! varamittaM, dinnaM se AsaNaM nisanno ya / abhigio majjio bhutto ya saha mitteNaM / bhaNiyaM ca miUTriNA bho varamitta ! eyANi paMcarayaNANi kappADaugghAhiUNaM taha thAvaNANi appiyANi, jayA kAle maggo me tayA kAle appijjasu tti / teNa taheva bhajjAe appiyANi / tAe vi pikkhaMtANaM tANaM maMjusAe khittANi / tao siTThI sa gihaM gao / evaM vaccai kAlo / aha annayA kayAi so vANiyago pavahaNeNa patthio, kameNa ya parakUlaM go| bahuyaM bhaMDaM sAradavveNaM bhariya jANavattaM paDiniyatto ya, jAva tAva so samuddamajjha gao / tuMgAravAyapaNulliyaM bhinnaM se jANavattaM / akayaM punassa maMdabhAgassa taM bhaMDaM savvaMgi nibbUDaM / mahaMto attho'vahAro jAo so vANiyago / bhaviyavvayAe phalahesu laggiUNa uttinno samuddamajjhAo / saMpatto ya kameNa sagihaM vimaNadumaNo / bhiNNa-vAhaNio acchai jAva sogavasagao tAva ya sayaNo pariyaNo vi tassa gavesago ei / bhaNai ya-bho dhaNadatta ! mA adhiI kareha savvaM suMdaraM bhavissai jaM tuma jIvamANo Agao tti / evaM dhIra-diyaUNa paDigao logo / so ya citeDa-ki na yANai saccai ? jeNa gehe na ei / evaM ciMtayaMtassa dunni tinni diNANi vaccaMti / so ya asahamANo sayameva saccai sagAsaM gao / dhaNadatto patto saccai bhavaNe, diTTho ya saccai nisanno sayaNijje / na ki pi vi jaMpei / dhaNeNa ciMtiyaM-aho picchaM saMsArasahAvo For Personal & Private Use Only

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124 jitendra zAha SAMBODHI jassa dhaNaM so iTTho vidhaNo puNa hoi jaNavae peso / jeNa jiyaM pi mittaM dAliI parimmuhaM ThAi // 1 // tA maggemi rynnaanni| na yANAmi kiM karissai ? evaM ciMtiUNa paviTTho gehe / mahilAe dinnaM khoDakhaDaM uvaviTTho dhaNo bhaNio ya saccaiNA / aho suheNa AgayaM ? dhaNeNa bhaNiyaMtuhappabhAveNa varamitta ! tuNhikko acchai / dhaNeNa bhaNiyaM sA pIi sA ya u aNurAu tAriso ya mittassa / hA jaha khaNeNa naTTho dhiratthu saMsAravAsassa // 1 // evaM ciMtayaMto hiyaeNa acchai / jAva tAva thovavelAe / saccaiNA tAva visajjio / paDiyaggaha jAha gehaM / uTThio dhaNo gao sgih| vimaNadummaNatthAo / sAhiyaM bhajjAe mittassa cariyaM / tAe bhaNiyaM-alaM ajjautta ! visAeNaM / jassa dhaNaM tassa jaNo, jassa dhaNaM tassa pariyaNo hoi / dhaNarahiyANaM sAmiya ! mittA vi parammuhA hoti // 1 // tao eso divaso gao / bIyadivase dhaNo gao saccai sagAse / pucchiyA ya se bhAjjA / kahaM varamitto ? bhaNiyaM ca-na etaM yANAmi ahaM, so ya gharakoNe tuNhikko acchai tAva jAva dhaNo gao sagihaM / so ya divaso gao / taiya divase gaMtUNa maggIyANi rayaNANi / bho bho saccai ! sabbhAvaneharahio dIsasi ? tA appehi rayaNANi, jeNa bhaMDaM mullaM karemi / saccaiNA bhaNiyaahobhivAhaNiyaM aliyaM palavvasi / kao tuha rayaNANi ? dhaNeNa ciMtiyaM-savvaM eyaM pi hoi maMdapunassa puNo maggaM, appehi varamittaM kiM te parihAsAe ? saccaiNA bhaNiyaM-are ! gaho te laggo, vacca kao te rayaNA ? na acchasi tuNhikko jai puNo esiM gharaM majjha vi bIyavArAo to te / jANAmi ahaM jaM karissAmi tujjha raMkassa / nibbhacchio bArAo gao nisariUNa / tattha AhiMDai tiya-caukka-caccare ugghosiMto-bho bho jaNavayA ! paMca rayaNANi mahagghamullANi varamittassa vIsaMbhayAe thavaNANi appiyANi, na appei maggamANassa / bho bho jaNavayA ! ghosaMto gao tAva jAva rAyaMgaNaM / sIhabAre ThAiUNa mahAsaddeNaM uvaravei-bho bho narAhiva ! saraNAgayavacchala puhaipAla ! mahAsaddeNaM uvaravito / rAeNa suyaM, pucchAviyaM ca rAiNA, aho aho ko esa mahAsaddeNaM uvaravei ? kahiyaM ca se bhiccavaggeNa deva ! esa dhaNo siTThI saccai purohiyassa mitto| ___ rAiNA bhaNiyaM-hakkAreha ittha, hakkArio, paviTTho ya rAyabhavaNe / diTTho ya rAiNA paNAmaM kAUNaM uvaviTTho dharaNiyale / pucchio rAiNA / bho siTThi ! kiM uvaraveha ? siTThiNA bhaNiyaM-aNAIomi deva ! nAyaM maggemi / rAiNA bhaNiyaM-keNa aNAI-osi ? dhaNeNa Aie pajjavasANaM kahiyaM jaM jahAvattaM jAva rayaNANi maggio na appei / tao rAiNA bhaNiyaM-bho siTThi ! atthi kiM pi ahinnANaM / For Personal & Private Use Only

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Vol. XXIV, 2001 gaNDassa kahANayaM 125 siTThiNA bhaNiyaM-deva ! suTTha atthi, tinni khaMDeNa veDhiUNa bAhiM se ya kappaDeNa uggAhiyANi / kattiyamAse paMcamIe navae caMde appiyANi thavaNANi | annaM ca-deva ! je guNA rayaNANaM vannemi te nisAmeha / vAhIrogapaNAsaNaM paDhamaM rayaNaM 1 tA deva ! bIyassa dIhAu hoi jassa taM gehe 2 taiyassa jaM mAhappaM dhaNadhannaM vaDDai bahuppayAraM 3 cautthassa deva ! guNA dupaya-cauppaya-vuDDI hoi 4 paMcamassa loyapujjo hoi / jaNavallabho hoi ya 5 / kahiyaM niravasesaM taM maMtIhi lakkhiyaM / bhaNio rAyA maMtIhi-deva ! visajjehiM siTThI / paMca-divasANa uppareNa Avijjasu tti, visajjio rAiNA siTThI / pasAyaM kAUNa gao sagihaM / maMtIhiM maMtiyaM deva ! uvAe so parikkhAmo eso / hakkAriUNa saccai ayANacariyAe jUyaM khillAveha / kUDAhinnANeNa maggaha se bhajjA rayaNANi / paDivanaM rAiNA / hakkArio saccai / so ya kallepAuyaM kAUNa Agao rAyasagAsaM, paNAmaM kAUNa niviTTho / sneNaM bhaNiyaM-bho saccai ! kiM cirAviyaM ? teNa bhaNiyaM-bhajjAe kallepAuyaM karAvio pAyaseNa teNa vArao jAo / rAiNA bhaNiyaM-suMdaraM huyaM, ramAmo jUyapAseNa kUDiyA ya / cAuraMgA ramaMti dunni vi jaNA, tAva jAva doya paharAo / tao tassa saccai samuddA karaMgulIhiM diTThA / rAiNA koUhaleNa maggiyA / bhaNiyaM ca-suTTa suMdaraM, saccaiNA bhaNiyaM-deva ! tuma hou / rAiNA bhaNiyaMpaDicchaMdeNa ghaDAvemo / saddAviUNa maMtI bhaNio / jahA--sunnArassa paDicchaMdeNa majjha vi erisA ghaDei / lahuM tahA karahiM / so ya ghittUNa gao saccai gehaM / cirasaMsoiyaM, saMkeeNa bhaNiyA se bhajjA-amhe saccaiNA paTTaviyA appehiM tAvai rayaNANi / eeNa sahinnANeNa annaM bIyaM pi ahinnANaM ajjabhaTTo ya pAyasaM kallepAUyaM kAUNa go| . ___ bhaTTiNIe ciMtiyaM-appemi so ceva jANai jo maggAvei / tao appiyANi / gao maMtI ghittUNa rAyasagAsaM / eyassa appiyANi / teNa vi ya saccai purao cchoDiUNa joiyANi tAI taheva kappaDauggAhiyANi jahA siTThiNA kahiyaM / so ya taM daTThaNa vilakkhAo bhUo / tadha bhIo devayAe bhagavaIe jAva thovavelAe tAva siTThI vi Agao / so ya paMcamo divaso, puNo tAI rayaNAI bahurayaNANi majjhe khittANi maMtiNA / tao siTThI saddAvio, paviTTho / paNAmaM kAUNa uvaviTTho / bhaNio ya rAiNA-bho siTThI! eyAI majjhe jaM picchaMsi tA giha appaNo rayaNANi / tao siTThiNA parikkhiUNa gahiyANi / deva ! eyAI mamaM saMtiyAI rayaNAI jai deva ! majjha pasAyaM kuNaha to appehi / rAiNA bhaNiyaM-ko ittha viyAro, niyarayaNANaM sAmIo hoha / vacca ghittUNa sagihaM / siTThiNA jaMpiyaM-deva ! mahApasAo tti, bhaNiUNa sagihaM gao / so ya saccaI rAyaNA niggahio / jibbhaccheo kao / savvassa haraNo ya / ee dosA iha loe ceva havaMti / puttaya ! tamhA aliyaM na bhAsiyavvaM / aliyaM vayaM pamANo jaNamajhe neya sammao hoi / rAyA vi kuNai daMDaM, (ku)gaI vi se pAviyA hoi // 1 // For Personal & Private Use Only

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126 jitendra zAha SAMBODHI tA putta ! ee dosA aliyavayaNe havaMti / je ca guNA saccavAissa te ya egaggamaNA nisAmeha / teNaM kAleNaM teNaM samayeNaM sAlivaNe gAme Isaro vANiyagaputto parivasai / bIo vi phalIsaro / dunni vi te mittA aiva pIisaMjuttA / so phalIsaro dAlidio maMdabhAgI jaM jaM kamma karei taM taM nipphalaM hoi / bhajjA vi se viyAurA kuTuMbaM mahallaM / so ya Isaro dayAe saMtArei thevathaivahiM nehavaseNaM / so ya chuhAio dummaNo citttth|| annayA kayAi gimhe volINe paDhamapAuse patte phalIsaro bhaNio IsareNa-kisaM sarehi phalIsareNa bhaNiyaM-bho varamitta ! kao baillA ? IsareNa bhaNiyaM-ahaM appemi / jAva kisaM sarehi puNo appijjAhi / teNa bhaNiyaM-corANa bIhAmi / IsareNa bhaNiyaM- majjha gehe diNe diNe ANeu majjha gavAiNIe / baMdhijja jai bIhesi / teNa paDivannaM / ADhattA kisI, diNe diNe baillA viaMbAhiDiNa viyAle mittassa gehe ANei / annayA so Isaro viyAle bahu khajja pijja vihAe sapariyaNo bhuMjiumADhatto / so phalIsaro te baillA aDavIo cittUNa Agao dakkhaveUNa polIyA gavAiNIe / teNai diTThA na jaMpiyaM kiMci / gao phalIsaro sagihaM / te baillA hariyA rayaNIe tassa maMdabhAgassa jAva pahAe AgaMtUNa paloyai / tAva na picchai baille / pucchai mitta ! kahiM baillA ? IsareNa bhaNiyaM-jai tuma jANAsi / teNa bhaNiyaM-mae ittheva mukkA tujjha pAsamANassa avahariyA keNa pAveNa ? mitteNa bhaNiyaM-na yANAmi ahaM / ittiyaM majjha tume deyavvA baillA phalIsare ! Na eyaM jANAmi ahaM maMdabhAgA tumhe utthAhio mae dakkhaveUNa mukkA tujjha gehe / IsareNa bhaNiyaM-kiM bahuNA jaMpieNaM chalijja imAo jAva maha appiyA baillA, AcAro payaTTo / duNha vi gayA vaddhaNAraM nyrN| do vi jaNA jAva sAvasese diNe pAviyA nayarabAhiM / tattha Aso rakkhavAlassa mahuM pahAvio / teNaM te bhaNiyA-aho ! aho ! eso pallaveha, Aso hakkio phalIsareNa, na TThAyae puNo tUtto haNAhi lauDappahAreNa teNa khitto lauDapahAro, so turaMgamassa mammapaese laggo / mao so Aso / so ya phalIsaro akayapunno dhario rakkhavAleNa / kayatthio ya / tao bhaNIyaM-phalIsareNa / ehi tujjha vi demi vavahAraM / payaTTA tinni vi jaNA jAva atthammio sUro / nayarassa paulIo DhakkiyAo, tahiM ceva ThiyA vaDapAyavassa hetu / tahiM ca bhaMDAI AvAsiyAI te vi tattheva nivattAya suttA dunni vi jaNA, kao niddA phalisarassa ? te do vi jaNA pasuttA, phalIsarassa mahatA ciMtA jAyA / na yANAmi kiM bhavissai ? dhammAhigaraNe maMdapunassa tA kiM cAremi cayAmi jIviyaM / uTThio saNiyaM saNiyaM, caDio vaDapAyave / puttAe pAsayaM dAUNa mariumAraddho / taM cIvaraM junnayaM tujheUNa paDio akayapunno / heTThammi bhaMDI guvvaNI pasuttA mahilA / tassa ya uvariM paDio puDhe se phoDiyaM paDateNaM sA mayA raDaMtI varAI / tao bhaMDehiM hAhArao kao / diTTho phalIsaro / dhario bhaMDehiM, aho aho purisAhamA ! saputtabhaMDA nArI dAUNa gacchijjAsi / tao ciMtiyaM phalIsareNa For Personal & Private Use Only

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Vol. XXIV, 2001 gaNDassa kahANayaM 127 avi ya hA hA ! so kattha gao, jo bhannai nigghiNNo jamAlo / loe kiM pavasio aNajjo jo na har3a jIviyaM majjha // citiUNa bhaNiyaM phalIsareNa-jaha eyANa taha tujjha vi dhammAhigaraNA AcAro demi / pabhAe cattAri vi jaNA payaTTA nayaraM / diTuM dhammAhigaraNaM, AcAro payaTTo, jaMpaMti parivADIe / IsareNa bhaNiyaM-eeNa phalIsareNa mama saMtAyA baillA leIyA na appei / so pucchio-keNa kAraNe mae laIyAhiyaM jahaTThiyaM so paDivutto-kiM na appehi phalIsareNa ? kahiyaM-deva ! coreNa avahariyA / eeNa varamitteNa aNukaMpAe siNeheNa akayapunnassa, dAliddiyassa appiyA majjha / diNe diNe kamma kareUNa eyassa ghare akkheUNa millemo gavaTThIe / annammi diNe bhoyaNavelAe dakkhaviUNa mukkA, acchIhiM diTThA na kiM pi jaMpiyaM / eeNa tahiM pi diNe coreNa hariyA / dhammAhigaraNehi bhaNiyaM-aho ! tume divA te baillA muccaMtA ? teNa bhaNiyaM-diTThA, aho phalIsara ! dehi baillA dava tti tujjha vi acchINi kaDDijjati / IsareNa bhaNiyaMhou majjha baillehiM sariyaM nAsarIUNa gao purao, bUllAvio AsavA / bho ! jaMpiyaM teNa, deva ! maha saMti Aso mArio eeNa / so pucchio kahaM teNa mArio Aso ? phalIsaro bhaNai-amhe vi do vi jaNA baillasaMvavahAreNa jAva AgacchAmo tAva eso ittheva nayare Aso pahAvio eeNa / bhaNiyaM-aho pallANa AsaM mae pillio na rahai-puNo vi bhaNiyaM-eeNa lauDeNa haNAhi / mayA khitto so mammappaese laggo mao Aso / ahaM ca dhariyaM eeNa nayara-samIve / bhaNio tujjha vi AcAro demi / paDivannaM eeNa, tAva viyAlo vaTTai, nayaradArAiM DhakkiyAI, nagarassa bAhiM vaDapAyavassa hiTThi vasiUNa ihAgayA / devaM bhaNiyaM kAraNIeNa-aho phalIsara ! dehi eyassa Aso tujjha vi jAhAtthijjai AsavAleNa bhaNiyaM-hou majjha visariyaM AseNa / nIsariuM 2 gao / taio pucchiokahehiM vuttaMtto ? eeNa pAvakammeNa majjha mahilA guThviNI vaDapAyassa hiDhe suhasaMthAragayasuttA piDheMse phoDiyaM mAriyA eeNa vairieNa / tao bhaNio phalIsaro / kahehi jaM jahAvattaM / deva ! saccaM mAriyA mae khaTTikeNaM narayagAmiNaM nivinno liTTai mitteNa saha vavahAro jaM ca mArio Aso / evaM ca ciMtayaMtoannaM ca deva ! sakkA sIhassa vaNe palAIo hathiNo ya mattassa / sukayassa ya bhaNa kattha palAio sakkA // 1 // to akayapunno na yANAmi dhammAhigaraNe kiM bhavissai eva vaDapAyave cayAmi jIviyaM caDio vaDapAyave putteNa dinno gale pAsao taM ca puttayaM tuTTiUNa paDio eyassa bhaMDie bhAriyA uvari mayA raMDataM varAI / ahaM na mao bahudukkhapikkhio bahujaNasaMtAvakArao nilakkhaNo ki jIvieNa majjha / soUNa For Personal & Private Use Only

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128 jitendra zAha SAMBODHI kAraNiehiM bhaNiyaM-aho aho ! picchaha kamma pariNAmo kiMtu saccavAI phalIsaro / bhaNai-aho bhaMDai ! evaM mAriyA jaha eso kahei ? bhaMDeNa bhaNiyaM-evaM mAriyA / tao bhaMDo bhaNiyaM-aho jai evaM to vaDapAyavassa hiTe phalIsaro suvei tumha vaDapAyave caDiUNa kuTTapAsayaM dehi, jai uvari paDio phalIsarassa to marissai / bhaNiyaM tehi-aho visamAgai na yANAmi kiM bhavissai tti / hou majjha samariyaM mahilAe, gao nIsariUNa sasaMto turiyaM / chuTTo phalIsarI tti / tiNha vi jaNAe thuio dhammAhigaraNeNa ya nisario gao sa gihaM / nAyaputtaya ! ee guNA saccavAissa / tao bhaNiyaM gaMDapatIhiM-amhANaM pi bhayava ! niyamo dehi aliyavayaNassa, tao dinno niyamo / savvAhi vi paDicchiyaM viNayasAraM / itthaMtarammi ciMtiyaM teNa gaMDeNajahA paMcasayANi kasapahArANi pADesu taM dosayANi mukkANi / tinni puNa pADesu / suTTa kayaM jaM dinno niyamo alIyavayaNassa ||ch| so vi munivaro puNo vi kahei akkhANayaM / suNeha dhammasIlAo ! paradhaNaM na ghitavvaM / ghare vA ratthe vA nagare vA paMthe vA aDaviM vA kahiM vi paDiyaM na ghitavvaM / paradhaNaharaNA gavesamANassa je dosA te nisAmeha egagga maNA teNaM kAleNaM teNaM samaeNaM ujjeNI nAma nayarI / bahujaNadhaNasamiddhA / bahujaNavayasamAulA / tahiM ca sAgaradatto nAma vANiyago / tassa bhajjA somasirI nAmA, sA dAraya psuuyaa| so dArao nillakkhaNo mUlanakkhatte jAo / satta divasANa majjhe tassa piyA mao akayapunassa / tao somasirI rovei varAI / hA nAha ! devavacchala ! kaha mukkA sAmi baMdhavavihuNA / . kaluNaM ca rovamANI uggAviyA annanArIhiM // 1 // ittha ya taM bAlaM suheNa diyahAi pAlaMtI jAva gayA dasa divasA / pasUyAe egArasame divse| nAmaM kayaM thAvaragutti / somasirIe evaM jAi se kAlo vANayAe so aTTha vArisio jAo / lehasAlAe Dhoio na paDhei akayapuno / diNe diNe nagarassa bAhiM revAnaI, tehiM ca abhiramai / so annadiNe gabbharUvehiM Nillau payaTTo nayarIe haTTamajheNa / tahiM ca tilarAsIe / AhuDio pANiyaolleNa sarIreNa tilaguMDIeNa sarIreNa sahasattio paDio / uDheUNa palANo gao sagihaM jaNaNIsamIve / diTThA ya somasirIe tilehiM kharamIo pakkhoDio hatthehiM tilANa pasae bhariyA tAhe hatthe dinnA khaddhA thAvaraeNa / so palakko pAvakammo / diNe diNe ullasarIraM kAUNa tilANa uvari loTTiUNa ei / tilANa luddho mAyA se na nivArei / jaMteNa kAleNa khattahANo jAo / khattAi khaNei hAhAtUuaveyaNo / annayA kayAI khattaM khaNiUNa paviTTho daMDavAsieNa rohio / nIo naravaisagAse / baMdhAvio ghattio jANasAlAe, pattI pahAyA ADhatto mAreU rattaMdaNavilatto rattakaNavIrapuSphamAlAe / omAlio DamarugeNa vajjamANeNaM nagarassa majjheNa nIo masANabhUmIe sUlA khaMdhe se kayA / ADhatte mAreu jAva paDibullei For Personal & Private Use Only

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Vol. XXIV, 2001 gaNDassa kahANayaM 129 vimaNadummaNo bhaNiumADhatto-mAreha tAva jAva jaNaNIe picchAmi muhaM ti teNa puriseNa dayAe hakkAriyA tassa jaNaNI AgayA sasaMbhaMtA na yANiyaM varAIyAe, hA ! puttaM puttaM pabhaNaMtIe pahAviyA jAva masANe diTTho thAvarao nayarajaNeNa veDhio / rovamANI paviTThA loyamajjheNaM mahayA saddeNaM vilavamANA thAvaraeNa avaloiyA jaNaNI hiegAe laggasu me galae / sA hAhAravaM karemANI laggA puttassa gale / teNa pAveNa daMtehiM toDiyaM tAsa nAsaM / bhaNiyA-jahA duDhe puvvavairiNi ! na vAriomi tilAo paugeNa ANato tIe jAva palakko ahaM paradhaNaharaNehiM, eyaM avatthaM gao kiM karemi iNhi ? taM pAsiUNa logo vimhio bhaNai-aho dRDhasaM 2 jaNaNIe. nAsaM putteNa toddio| kiM bahuNA thAvarao sUlAe bhinno / nAyaputtaya ! ee dosA paradhaNaharaNe havaMti / je guNA acoriyA havaMti te puttaya nisAmeha teNaM kAleNaM teNaM samaeNaM poyaNapuraM nAma nayaraM / sattajjAvaNA udannajavaNA privsNti| tahiM ca ego sAvago paradhaNaharaNe virattacitto acchaMti / te jahatthAe / aha annayA kayAI vasaMtamAse nayarajaNA vaccai ujjANe savibhaveNaM te gayA dAsI sahe khillNti| ujjANayaM kayaM sahadAsIhiM khilliUNa ujjANe piyaMti / caccario diti gao divaso Agao avarANho / tahiM gaNiyA majjhe ikkA pahANA kusumamaMjarI nAma sA hAradorakuMDalAbharaNA / sA aIva vibbhamAmattA / majjavaseNa tattheva ThiyA nagaranAgarehiM / tahi tehiM bhaNitaM musAmo mAriUNa-eyaM so sAvago na icchai te mAriuM vavasaMti / te sAvageNa vAriyA / aho saMsAreha na kiMci te vairA musiUNa jAva ahaM na karemi / kassa vi jIvau ti varAI na mAriyA muTThA / so sAvago tehiM vAriUNa nayare paviTTho te pAvA / taM suvannaM ghittUNa tattheva haTTe addaveUNa dammA laiyA paviTThA gaNiyA gehe / sA ya kusumamaMjarI rAyapurisehiM gaviTThA rayaNIe diTThA / ujjANe alohatthittA navei kiMci uTThaveu gihe niyA / kahiyaM naravaiNo jahA muTThA vilAsiNI / rAeNa paDaho davAveo hAradorakuMDalaM uvaMtA vilAsinI saMtiyANi ghare vA haTe vA tie vA caccare vA caukke vA ujjANe vA jai keNApi divANi suyANI vA jo na kahei acchala vavahAreNa so pacchA vajjho hohe tti / taM suNiUNa dullaliyA ciMtAviyA-hA ! kiM karemo mA so sAvago paDivano kahissai uvAeNa bUvAmo paDahaya chahiM pi paDivannaM / cchitto paDahago rAyassa kahiyaM / hakkAriyA ya pucchiyA ya karhiti / deva ! amhe satta mittA ujjANe gayA saha vilAsiNIhiM jAva tattheva AgayA avaraNhavelAe so sattamo na milio / amhehi aNuvattio so / amhe vaMciUNa aggae Thio / jAiya amhehiM ciMtiyaM-aho ! kiM nimittaM urakkhAmo jAva gaMbhIra vANiyagassa haTTe gao jAva dUra Thie ehiM diTuM / taM suvaNNayaM na yANAmi / kiM addalipaMcikkiyaM so amha mitto / vaMciyAya teNa amhe / tA deve ! eeNa kAraNeNaM kahiyaM / maha bhaNissa jaha eehiM kahiyaM / evaM Thie jaM rocai taM karehi tti / ___rAiNA bhaNiyaM-aho ! chuTTA vimukkAo tubbhe jAhu jahicchAe / pAe paDiUNa gayA / geviTTho to javANo diTTho jjavaDhi ThAe gahio rAyapurisehiM / nIo rAyasagAsaM diTTho gaeNaM / pucchio kahehi na For Personal & Private Use Only

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130 jitendra zAha SAMBODHI yANAmi / kiMci kuvio rAyA bhaNai-aho mAreha lahuM, sUlAe bhiMdaha durAyA roso sAvago saMvegamAvanno ciMtei-aho ! picchaha saMsArasahAvo, anneNa kayaM pAvaM anneNa veI narA, varA hu~ti / kaha rusAmi ahanno puvajjiyakammadoseNaM // 1 // pAoadao maNuyabhavo na kao labhrUNa jiNavaro dhammo / na veiosi appA iMdiya duItadoseNaM // 2 // kiM bahuNA maraNakayavattho nayaramajjheNa nijjae vajjho veDhio nayarajaNeNaM / nIo masANe / citei hiyaeNaM-jaI chuTTisu eyAo AvayAo taM giNhasu mahavvae paMca / sUlAe so DhoIo bhaNio ya khaTTikeNaMsumarAhi iTThadevayaM, tao puDhe sAvageNaM dhIramaiNA / - bho bho devayAo jiNasAsaNarayAo, sAhammiyavacchalAo, guNadoSa-viyAraNarayAo ! nisuNehi maha vayaNaM-esA viyANavelA vaTTai jai amhaM. eyassa kammakAritA tume ceva jANaha / evaM kAUNa paMcanamukkAraM / tao ArUDho sUlAe. / so sUlA saccavAissa na parahavai ahA saMnihiyA ya devayAe nagarajaNassa picchamANassa paumAsaNaM vIraiyaM / taM picchassaM acchariyaM jAyaM / jaya jaya saddo kao nAyarajaNANaM / uddhasiyaromakuvo, bhaNai aho ! saccavAittaM, taM daTThaNa so naravaI uvasaMto khamai, khamasu savvaM mahAsattaM / jaM vitthaio ayANamANeNaM tA tubbha jaidhammo sakkAremi / aho ! mahAsatta ! caDAvio hatthi khaMdhe / dhariyaM udaMDapuMDariyaM chattaM, paDahaya jaya jaya saddeNa mahAvibhUe / pesi nayarIe rAiNA puio sakkArio khAmio ya gao sagihaM / veraggamuvagao dhammaghosAyariyasamIve pavvaIyo / tA puna ya ee guNA acoriyAe havaMti ihaloe vi / taM soUNa tAhi bhaNiyaM-bhayavaM ! amha vi niyamo deha coriyAe jAvajjivaM pi / dinno sAhuNA paDicchio tAhiM viNayeNaM / tao gaMDeNa ciMtiyaMmajjha' posagaMyaM e jaM niyamo dino coriyAe / tA tinni sayANi kassapahArANi na demi dunni puNo dAhAmi / evaM tumha ko acchai suNato je doso paradAragamaNe kahemi te puttaya ! nisaameh| teNaM kAleNaM teNaM samayeNaM hatthiNAraM nAma nayaraM / tattha vasudatto nAma ibbhaputto / vasumaI nAma tassa bhajjA / sA guvvaNI, paDhama guvveNaM gabbheNaM vasudatto digu jattAe gao / vasumaI acchai suheNa gabdhaM pAlaMtI / paDipunnehiM divasehiM pasUyA dAriyA jAyA / sayaNehiM jAyakammaM kayaM / saMvaDDiyA ya kameNaM juvvaNaM pattA / tahiM ciya na ei vasudatto / sA picchiyeNa dinnA mahurAe vaNigaputtassa / pacchA pANiggahaNaM kayaM / nIyA ya sasurakule / evaM vaccai kaalo| vasudatto ya garuyabhaMDaM bhariehiM jANavattehiM Agao mahurA majheNaM / AvAsio dhUvAe ghare, na yANeti parapparaM kiMci saMbaMdhaM tehiM / pAhuNNattio vavahAro kAUNa majjio jimio jahicchAe / sA pAsiUNa bAlA juvvaNI rUvavaI vasudatto asuha-kammodayeNa tehiM u dhuvAe uvari AvajjiyA haavbhaavehi| For Personal & Private Use Only

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131 Vol. XXIV, 2001 gaNDassa kahANayaM tAe vi ahilasio pAvAe / tahiM ca rayaNie duNhi vi jaNehiM asuhakammaM sammAyariyaM / pattA pahAyA calio vasudatto appaNo gharasammuhaM patto kaivi diNe / harisavasavaddhAviyA vasumaI / jaNeNaM maMDiyaM bhavaNaM / paviTTho gihaM, milio suhivaggo kayaM vaddhAvaNaM / pasatthe diNe pucchiyaM-kiM jAyaM vasumaie ? kahiyaM pariyaNeNaM jahA dhUyA jAya tti / saMvaddhiyA kameNaM jAva tumaM na ehi tAva dinnA mahurAe sasurakule ciTThai tti / tao ukkaMThieNa bhaNiyaM-ANeha deva tti jeNa pAsemi bAlA / paTTaviya visajjo ya kaiehiM vi diNehiM ANiyA / bahubhuttabhoyaNA vasudatto gharapaTTasAlAe nivanno / sacittAe velAe ciTTho paolIe / piudarisaNasUyA jA vasudatta muho divo daTThaNa sabbhasiyA sahassa hiyayaM phuTuM / vasudatto vimohaM gao / sayaNeNa hAhAravo ko| bhaNiti-kimeyaM nidho va?(pratyAM) velAe AsAsio, ciMtai aho ! sAhasaM, veraggamAvanno puNo puNo hiyae ciMtei / hA hA jAyakulalaMchaNakAraya ! gayalajja ! dhUvAe saha ramiyaM / kinna sayasikkaraM jAsi / so nirUyaha nAvio nisarIo gihAo / ekkAe disAe dilo sAhU kAusagge saMThio / tassa payAhiNI kAUNa calaNehiM nivaTThio nisanno / tassa vi pAyamUle teNa vi jjhANaM ussAriyaM / puNo pAesu paDio bhaNai-bhayavaM ! durAyAro ahaM ! khaTTiko narayagAmI dhUvAe saha aMkajjaM kayaM ajANamANINaM, akkhayaM niravasesaM pravvajjA maggiyA / dinnA sAhuNA / uggatavaM kAUNaM devalogaM gao / tA puttaya ! ee dosA paradAragamaNe havaMti ||ch| je guNA paradAravirayANaM te puttaya ! nisAmeha teNaM kAleNaM teNaM samaeNaM rahaneuracakkavAlapuraM nAma nayaraM / vimalayazo nAma rAyA / ahigayajIvAjIbo jiNasAsaNapUyAo tassa sumaMgalA nAma mahAdevI / tassa dunni putta-bhaMDANi / padamA dhUyA vaMkacUlA nAma / bIo vaMkacUlu tti / so ya dussIlu tti kAUNa piyareNa niddhADio desAo / sA bhagiNI bAlaraMDA bhAiyaneheNaM teNeva saha nIsariyA / bhAujjAya ghittUNa vaccaMti annadesaM / paDiyAiM arana majjhe / na yANaMti kAvi disA kA vaTTA / bIya divase majjhaNhavelAe paloiyaM bhiccapurisehi caDiUNa vaDapAyave / diTTho ya aggI jalIto avarAe disAe uttariUNa gayA / jao aggI diTThA tao tAva tehiM masi-kajjala-bhamaravannA parusacchavi bhiuDabhAsurAgArA kodaMDabANahatthA maMsAiM payaMtA bhillA diTThA / bhillehiM te pucchiyA-ke si tume ? tao tehiM kahiyaM jahAvaTThiyaM rAyaputto esa vaMkacUlo rajjAo niddhADio piuNA ihAgao / tehiM bhaNiyaM-amhANaM dakkhAveha, uTThiyA te vAyA bhillA nIyA vNkcuulyss| se diTTho vaMkacUlo bhillehiM paNamiUNaM viNaeNaM bhaNio-deva ! amhANaM sAmI mao tuma ehi amhANaM sAmI hoha, paDivannaM rAyaputteNa / nIo jao palli paviTTho pallivaissa bhavaNe nAUNa sAmAe reddharahiM jAi ajja bhillehi samaM diNe diNe pAvakammo / aha annayA kayAi caMdajaso nAma aayrio| appa sabbhamo ujjhAmaMta ecchiuM / A....mAlAsanno sA gayaM aDavIe / bhullo hiMDaMto Agao pallIe AsannaM icchaMta reyaNehiM varisiyaM aDayaM ubbhinnaMu UsiyA dharaNI ci...bhAulaM jAyaM na saMcarati sAhUNo / te bhagavayA palliM paviTThA gayA vaMkacUlasagAse / diTTho ya AyariehiM / teNaM vaMdiyA dino se dhammauvaesaM / For Personal & Private Use Only

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132 jitendra zAha SAMBODHI bhaNio ya Ayariehi-bho vaMkacUla ! tumhe sAvagaputto amhANaM AsayaM dehi / vaMkacUleNa bhaNiyaMdemi AsayaM jai tumhikkA acchaha na ya dhammakahA kaheyavvA kassai / tumhANaM dhammo jIvadayA / savveNaM acoriyAe / paradAravajjaNeNaM apariggahiyAe amhe puNa eeNa viNA na calAmo, tA kiMci tumaM mA kahijjau amha dhammakahaM / AyarieNa jaMpiyaM-na kiMci kahissAmi / teNa dinno Asamo / ThiyA bhagavaMto tumhikkA jAva volINo varisayAlo saMpatto sarayakAlo / tao sAhuNA bhaNiyaM / ucchU volaMti vaiMItuM bIo jAya putta-bhaMDAo / vasahA ya jAya thAmA, gAmA paMthA acikhillA / appodagA ya maggA, vasuhA vi ya pakkamaTTiyA jAyA / annaM akaMtA paMthA viharaNakAlo suvihiyANaM // tao caliyA bhagavaMto / Apucchio vaMkacUlo / bho bho ! sAgaya tuhaM dhammasuNeha / ThiyA tubbha AsAe / tA tumaM vi paDiuvagAraM karemi / demi tubbha vi niyamA / ihaloya-parattesu vi suhaMkarA / vaMkacUleNa bhaNiyaM-bhayavaM ! jaM deha tubbhe nIyamA te na paripalaMti amhANaM / AyariehiM bhaNiyaM-je sakkasi te demi / bhayavaM amhaM tao uvaogaM dAUNa bhaNiyaM-jAe velAe jIve vahehi tAe velAe uhaTTiUNaM sattapayANi vahijjAsi evaM sakkasi ? bhaNiyaM rAyaputteNa- ahAsakkemi bhagavaM nIyamo eyss| bIo vi niyamo / jaM phalaM na yANai ikko vi nAmaM taM na bhakkheyavvaM / taM paDivannaM / taIo niyamo rAyANaM, jo rAyA tassa ya aggamahesI vajjeyavvA payatteNaM / taM pi ya paDivannaM / cauttho niyamo kAgamaMsaM na bhakkhiyavvaM / taM pi ya paDivanaM / evaM paDiuvayAraM kAUNa gayA jahicchAe / volINA hemakAlo gimho saMpanno / so vaMkacUlo bhillaparivAro eka gAme gao luTTio ji?mAseNaM tinni joyaNANi / so ya gAmo tassa bhaeNa aNAgao naTTho paDiniyattA dhADI / taNhA chuhA kilaMtA majjhaNhavelAe aDavIe paviTThA ikkassa dumassa hiDhe nivannA / so ya mahAdumo ya pakkaphalobharanamio diTTho chuhAiehi bhillapurisehiM / ArUhiUNa phalAI bhakkhiyAiM annehiM gaMtUNaM vaMkacUllassa DhoiyANi / teNaM saMbhariyaM sAhUNa vayaNaM / pucchiyA bhillA / aho ! jANaha nAma phalANaM ? te bhaNaMti na yANAmo kiMtu rasiyAI / vaMkacUleNa bhaNiyaM-kiMtu rasiehi kayA evaM vihANaM nivattI / teNa bhaNiyaM-devo ceva bahujANai / anne ruTThA / sAhU nidiUNa se bhakkhaMti phalAiM tahA sAiUNa bhakkhiyANi phalAI tao pasuttA tattheva divase / rayaNIe payANayaM kira deyavvaM / jAva bhillA suhapasuttA tAva jAva majjharattaM / tao vaMkacUleNa veiyaM uTThavio niyabhicco / bhaNio-uTThaveha savve vi bhillA payANayaM ditu / teNa vi phalANi na bhakkhiyANi / sAmisAla dakkhinneNaM so uTThavio ceyAvei bhillA na ceyaM ti ghAriyA savve / kahiyaM rAyaputtassa jahAdeva ! suttA savve / te uDhio sasaMbhaMto do vi jaNA gayA palliM paviTThA rayaNi sabbhavaNe picchai kuciyA bAreNa sadIvaujjoIyaM bhavaNaM / kavADavicceNa diTThA mahilA pasuttA saha puriseNa / tao ciMtiyaM teNaaho mahilA duccAriNI mama, tA mAremi evaM purisaM / nihuyaM paviTTho gehe kaDDiyaM khaggaM saMbhariyaM niyamaM satta payANi uhaTTiUNa toliyaM khaggaM laggaM gharassa vAravatte bhaNakAro tAo veiyaM vaMkacUlAe sahassAkAreNaM For Personal & Private Use Only

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Vol. XXIV, 2001 gaNDassa kahANayaM 133 vaMkacUli jAvao bhaNaMti uTThiyA teNa vi saddeNa nAyA / hA majjha bhagaNI esA / jaM na vAvAIyA esA / teNaM pucchiyA-kimeyaM ? kahei tahaTThiyaM / sA bhaMDehiM maggiyA pacchA mae vi diTuM / mA tujjha chidaM lahiUNa vairiyANaM kahissaMti jahA sunnAyA pallI eeNaM kAraNeNaM mae naccAviyA bhaMDA taheva suttAsane vacchAbhAujjAsamaM taM soUNaM vaMkacUleNa ciMtiyaM-dhanno so ceva Ayario jeNa mama dinnA niyamA maraMto ahaM jIvAvio / bhagiNI vi sahoyarA majjha / evaM so ciMtiUNa bahuvihaM sutto AvAsae / sae bhagiNIbhajjAo ghittUNa ujjeNI patthio, paviTTho nayarIe kameNaM, egassa vANiyagassa bhavaNe AsayaM maggiUNa bhagiNI bhajjA pasuttA / tattha so vaMkacUlo tahiM ca nayare hiMDae rattAe dakkho inbhayare khattAI khaNaMto baleNa na dIsai Arakkhiya daMDavAsiehiM payApaviTThAe vaccaikAlo / aha ciMtiyaM teNa narAhivassa bhavaNe pavisiUNa chaleNa rayaNAI mahagghamullAiM ghittUNa hiranaM suvanaM kaMsaM ca giNhAmi jeNAhaM Isaro havAmi / desakAle patto varisakAle / paDhamapAuso vuTTho sohai dadura gopanavamAlo morA naccaMti bhasalamAlA naccaMti / iyArise varisayAle vaMkacUlo gaMtUNa aDavIe gohA ghittUNa ANiyA sa gehe / sikkhaviyA kalAo rajjUhiM tao snabhaMDiyaM rAyagihaM satta talamahAtuMgaM dhavalaharaM sA gohapucchirau baMdhiUNa khitto aTTAle vihaDakaDA pattAleNa nipphiDiyA tao caDio choDiya pucchaM paviTTho uvarille pAsAe jAva picchai divA ujjoyamANA rayaNapajjalaMtI / sacittakAmujjalaM ca devayamuttiehiM ulloviyaM tattha aNegAbharaNehiM vibhUsiyasarIrA diTThA egA divva-maNohAriNI devI pallaMke ThiyA jaggaMtI diTTho tAe kAlo / kiM bahUNA bolAvio devIe tayaM khUke bolei dhIrapuriso / pucchiu kosi tumaM? bhaNiyaM ca ahaM coro / hAhAbhUyamaveyaNo vaMka cUlutti nAmeNaM / bhaNiyaM ca rAyapattIe-ki giNhasi ? teNa bhaNiyaM-maNi-kaNaga-hiranna-suvannaM, hiraNa-suvanassa? ainigghaNosi niddaya majjhaM pi avahiyayaM bhaMDAra-sahiyaM demi gihaM sAraM jai karesi mahaM vayaNaM icchahi mama bhajjA purimmi maNorahe tujjhasAnA vimhiyahiyao ciMtei-piccha mahilANa cariyaM / pucchAmi tAva ki hoi mahArAyassa / pucchiyA teNa kahiyaM jahaTThiyaM jaurAyassa aggamahesI gharasAmiNI paramabhajjA rAyA rosio ajja mae sohaggamANamattAe / tao sumariUNa guruvayaNaM bhaNiyaM vaMkacUleNa rAyANaM jo rAyA tassa ya paDhamA aggamahisI sA hoi mama mAyA jANariyA natthi saMdeho / to bhaNiyaM devIe-jai na icchasi mae saha bhuMjiuM bhoge to mArAvemi nibbhaMtaM / citesu uttaraM kipi / io ya rAiNA pacchannaThieNa vimhiyahiyaeNa dunha vi AlAvaM suNiyaM niravasesaM hiTThie bhUmie nisuNato ciTThai / savvaM tAva jAva na icchai / so tao tAe pAvAe nahehiM vidAriUNa aMga mahAsaddeNa ghosiyaM / eso ko vi durappA rAyaghare verio paviTTho / tao devI sadaM soUNa rakkhagA paviTThA rAyassa bhavaNe / kalayalaM karemANA diTThA ya paMcame mAle bhaNiyaM- varAeNa eyaM mA marijjaha coraM baMdhiUNa visAreha / jaha na hoi coro, aNumao bhiccehi, tahAkayaM jANasAlAe nIo / rAeNa ciMtiyaM-rAyapattI saMpADemi asesaM tuTTho tahavari ehito dhIra muNiyaM niravasesaM devIe cariyaM / hiyae ThaviyaM savvaM vaiyaraM / pasutto rAyA / pahAyA rayaNI atthAveNa ciTTho raayaa| sA devI sa vimhaeNaM bhaNiyaM rAeNaM-ANeha lahuM picchAmi For Personal & Private Use Only

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134 jitendra zAha SAMBODHI keriso coro ? ANIo bhiccehi paNAmaM kAUNa uvaviTTho rAyapurao, rAiNA paloio somadiTThie bhaNiyaM ca-aho mahAdaDDasaM kayaM mahAsatta ! kahaM paviTTho majjha bhavaNe ? ciMtiyaM vaMkacUleNaM-aho alaMghaNijjA esa, vaMkacUleNa bhaNIyaM-deva ! gohArajjUeNa caDio / atthakAraNeNa nivinno khattakhaNeNaM evaM ciMtiUNa tuha bhavaNe paviTTho kira rayaNAI lahissaM mahagghamUlANi / tA devI diTTho, eyaM nAuM jo ruccai niggahaM kareha / rAeNa bhaNiyaM-varaM te demi mahAsatta ! savvaMgasuMdaraMgAsavvAlaMkArabhUsiyasarIrA jA diTThA maha bhajjA Asi tayA aggamahesi tti / vaMkacUleNa bhaNiyaM-deva ! jA tujjha paDhamA aggamahisI sA maha mAyA jANariyA, jai desI anna mahilA to sA giNhAmi deva vayaNeNa / eyassa ya puNa niyamo jAvajjIvaM na saMdeho / bhaNiyaM ca naravaiNA-bho bho ! seNAvaI ! mAreha duTThacoro, jai na icchai giNhiuM bhajjA sUlAe bhiNdh| tahA vi na icchai mahAsatto / puNo puNo bhannamANe vi ya aise nicchao daDhasatto nAUNa ciMtiyaM naravaiNAjaha maha sagAse sa jIvaMto payatteNaM / evaM manniUNa nIo bAhiM nayarassa majjheNaM jeu masANaM sUlAe Dhoio so bhaNio tayA vi na icchai mahAsatto / puNo puNo bhesijjaMto vi daDhasatto gurUvayaNaM aNusaraMto na icchai me bhajjA paDivajjeuM / nAUNa nicchio se ANio rAyasagAse / rAeNa sAhukAro dinno / aho aho ! mahAsatto kumAro / ahisitto kalasehiM sasuyaM salilaM punnehi varavatthA-bharaNavibhUsio vidinnachatta-cAmaro dino se AvAso / kaMsa-dhaNa-dhanna-paDipunno dinnA bArasa gAmA, paDivannoM paDhamaputto tti, sA bhagiNI bhajjA vi dunni vi ANAviyAo bhavaNe acchaMti sabhiccaparivAro / annayA ciMtiyaM / dhannohaM kayapunno majjha suladdhaM ca mANusaM jammaM / jaM dinnA maha niyamA sAhUhi~ mahANubhAvehiM / 1 / jai picchAmi so bhagavaM AyariuM paramagurU majjhaM jassa pasAeNaM iha vibhUipatto karemi jiNadhammaM / dukkhakhayakAraNaTThAe jAva icchai ciMtaMto tAva tahiM AgayA sAhu, vigayaM pAvA AvAsiyA ujjANe / soUNa vaMkacUlo niggao vaMdaNavaDiyAe sabhiccaparivAro / diTTho ya sAhuNA vaMdiyA pAyAe paramAe bhattIe / aNukammeNa vaMdiUNa bhaNiyA 'bhayavaM ! ajja paDivanno jiNadhammo ahiMsAilakhaNo iheva parabhave vA suhamukkhadAyago tA dehi bhayavaM ! aNuvvayANi / gihidhammo pAlemi payatteNaM / dinnANi AyariehiM aNuvvayANi / AyareNa gahiyANi paramAe bhattIe pANivahAo aliyavayaNAo paradhaNaharaNaM paradAramagamaNaM ca / pariggahaparimANaM rAibhoyaNavirayaM ca / eyAhiM niyamo laio vaMkacUleNa / paDivannaM sammattaM niravasesaM jiNavaMdaNanamaMsaNehiM vaccaMti se diyahA taggayadhammamaNo sAhammiyavacchallo gurusussU paro anannadevayA paramasAvago jaao| tahiM ca ujjeNIe Asanno sAlIgAmo / tahiM ca jiNadAso nAma sAvago jiNasAsaNarao parivasai / so ujjeNIe Agao guruvaMdaNAe, vaMdaMto paramAe bhattIe diTTho vaMkacUleNaM / bhaNiyaM ca-susAgayaM bho varamitta ! ehi maha bhavaNe / neUNa divvAhArabhuttAvio bhuttAvasANe dinnaM seyaM varavatthajuyalayaM suhadukhaM jaMpiUNa gao sAliggAmaM jaM parituTTho bhajjAe kahiyaM / evaM vaccai kAlo / For Personal & Private Use Only

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Vol. XXIV, 2001 gaNDassa kahANa 135 annayA so vaMkacUlo sarIravAhI saMbhUyA nAUNa vijjehiM evaM rogaM kAgamaMseNa phiTTai na annahA / rAiNA bhaNiyaM -- ANeha kAgamaMsaM lahuM mAreha kAgA / vaMkacUleNa bhaNio-- nAhaM khAemi kAgamaMsaM mahArAya ! jAvajjIvAe annaM vA kAgamaMsaM / na sAmi ! avi ya cayAmi jIviyaM ca tao rAeNa bhaNiyaM ANeha so varamitto sAliggAmAo na ettaM vayaNeM icchejjA tao paTThaviyaM pahANapurisamegaM / hakkArio jAva jiNadAso, ei paMthe tAva juvaio sAlaMkArAo ruvaMtA karuNaM rukkhassa hiTThe ditttthaa| jiNadAseNaM auggAThiyAo bhaNiyaM ca - kiM puttiya ! ruveha, kahiyaM tehiM ruNNassa kAraNaM / jahA - amhe devayAo sohamma nivAsaNIo devaparibhavAo ciTThAmo / tA jai vaMkacUlassa kAgamaMsaM na dehi, tao so mariUNa amha sagAse ei / jiNadAseNa bhaNiyaM - nAhaM kAgamaMsaM bhakkhAvemi / paDivajjeUNa gao ujjeNI / paviTTho vaMkacUlassa bhavaNe diTTho vakacUlo, AsAsio dhammakahANaeNaM / tao sarIrAvatthaM nAUNa maraNasamAhIe sakayA dinnaM nirAgAraM paccakhANaM vihIe, nijjAmio suhajjhavasANeNaM kAlagao / uvavaNNo accUe kappe / tao so sAvago mayakiccaM kAUNa gao jAva puNo diTThAo juvaio ruvamANIo paDipucchiyAo, tAo bhAMti tahakao jahA amhe boliUMNa uvariM gao accUyakappe / sAvageNa bhaNiyaM - kAgamaMsaM mayA na dinnaM / vihIe pariyario / ahaM ca paDiniyatto sAliggAmaM / ee guNA dhammasIlAo ! paradAranivattANaM havaMti / tAhiM bhaNiyaM - bhagavaM ! amha vi dehi niyamo parapurisassa jAvajjIvAe / sAhuNA dinno niyamo / paDicchiyaM ca paramAe bhattIe / tao gaMDeNa citiyaM-- aho sohaNaM kayaM mahApuriseNaM jaM dinno niyamo tA cattArisayANikasappahArANi na demi / ikko puNa dAhAmi tA acchAmi tA kiM bhaNei ? puNo sAhuNA bhaNiyaM - dhammasIlAo ! asaMtapariggaho na kAyavvo je guNA dosA ya asaMtapariggahe te nisAmeha teNaM kAleNaM teNaM samaeNaM nAsikka nAma nayaraM / tattha jinadAso nAma siTThI / tassa putto nAgadatto nAma / so bahuttari kalAkusalo rUvassI viNIo jiNasAsaNarao / tassa nayarassa bAhi ujjANaM / tahiM ca ujjANe muNI samosaDho mAhappA / so ya nAgadatto vaMdiuM jAi / tayA divvaM kuDalaM nayarassa bAhiM paulIe paDiyaM diTTha, taM pAsiUNa paDiniyatto / annaduvAreNa gao ujjANe muNI nasaNaM kuNai / taM ca kuMDalaM rAyasaMtiyaM paDiyaM rAyassa bAhiM gacchamANassa / tao AsAvAhio paviTTho nayaraM sabhavanaM rAo jAva kuMDalaM na pAsei / kahiyaM bhiccapurisANaM, tao gavesaMti payamaggaNe jAva paulIe gayA / tao egeNa vANiyaputteNaM kahiyaM / jahA - nAgadatto tAe velAe mae diTTho dUraTThieNaM bAra-ssahidveNaM gaMtUNa paDiniyatto ghittUNaM kuMDalaM atreNa dAreNa gao ujjANaM / teNaM puvvaviruddheNa appaNA ghittUNa so uvaiTTho yattio nAsau teNa / tao gayA purisA ujjANaM / diTTho nAgadatto gahiyao rAya - purisehiM bhaNaMti ya / aho aho ! DaMbhayA kahiM jAsi durAyArA ? rAyasaMtiyaM kuMDalaM ghittUNaM / nAgadatteNaM citiyaM aho keriso mahato aiso ? tA bhayavaM ! tuha saraNaM tujjha gai iheva parabhave vA jai eyAo uvasaggAo uvassaMto tuM jAsu jaMpimu annahA aNasaNaM majjha, tao ArAhiUNa devayA jiNasAsaNarayA mauNaM gahiyaM / rAyapurisehiM nIo rAyasagAsaM / pucchio rAeNa-na kiMci jaMpei / tao rAeNa rudveNa bhaNiyaM mAreha durAyAro / nIo bAhiM nagarassa sUlAe Dhoio / For Personal & Private Use Only

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136 jitendra zAha SAMBODHI namukkAra kahiUNa caDio divvaM ca siMhAsaNaM jAyaM / divvo dittajjoo saddo divvo duMduhiM nigghoso / taM daTThaNaM accherayaM sasaMbhaMtA kahiyaM gaMtUNa rAyassa jahaTThiyaM / Agao sayameva saparivAro rAyA nAgaralogeNa sahio / taM ca dadruNa naravai vimhiuM hiyaeNa ciMtie-aho aho peccha peccha nirakharAhI pekkhaM ca dhammaphalaM te ANeha duTTha lahuM jeNa kalaMkio esa vi mahAsatto / tao bhiccehi sigghameva ANIo cittUNa sUlAe Dhoio / nAgadatteNa tassa abhao danAvio tao mukko kuMDalaM appiUNa gao vimaNadummaNo logeNa khijjaMto so nAgadatto / rAiNA sayakalasehiM ahisitto hatthikhaMdheNAroviuM tudaMDapuriyaM uvarime chattaM dhariyaM jaya jaya saddaraveNaM nayari paisArio sAhukAro dino logeNaM / tA ee guNA asaMtapariggahaM vjjyNtss| tA puttaya ! asaMtaM pariggaho na kAyavvo jahA kao mahesaradatteNaM / taM kuMDalaM appaNo cittUNa rAyasaMtiyaM nAgadattassa ullaviyaM tuTTho nAgadatto / rAiNA mahesaradatto daMDiUNa mukko / ee dosA havaMti nAgadatto saMvegamAvanno pavvaio Ayariyassa pAyamUle tavaM kAUNa devalogaM gao / devo samuppano / tA dhammasIlAo ! ee guNA asaMtapariggahe akae jaheva nAgadattassa / tao bhaNiyaM savvAhiM vi juvaihiM / bhagavaM ! amhANaM vi niyamo / jeNerisA paravvasAo iheva parabhave vA na hohI / so bhagavayA dinno niyamo | paramAe bhattIe paDivanno tAhiM / itthaM tahA bhaNio gaMDeNa, so mahAmuNI khamaumahaM paMca-sayANi kasappahArANi / tuha puvacitiyaM avarAhaM / tA maha visuddho saMvego tA bhagavaM ! desu majjha vi aNuvvayANi sAvagadhamma pAlemi / tao bhagavayA dinANi paMcaaNuvvayANi / jAo paramasAvago jiNavarabhatto gurudevasUssUsAparo mukkhasuhamaggamANo acchai gaMDo suhasamaggo / gaMDassa kahANayaM sammattaM ||ch| For Personal & Private Use Only

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REVIEW Vannucci, M.: Human Ecology in the Vedas, D.K. Printworld (P) Ltd., New Delhi, 1999, pp. xiv + 344, Rs. 425/-. The Authoress of this book, Dr. Marta Vannucci is a Brazilian citizen, with a versatile mind as a Senior Expert (marine Sciences) and Sirector of its regional office in Delhi. She has been, since 1970, Vice-President of the International Society for Mangrove Ecosystems, Japan, and a member of the Academy of Sciences of Brazil, andothers. She is honoured with the Grand Cross of the 'Order of Merit in Science, of Brazil. It was recently brough to her attention that speaking in biological terms, Dharma and karma may to a certain extent be understood respectively as the genotype and the phenotype of man as a biological species. Dharma corresponds to the hereditary endowment, the genome, the DNA which is unique of each individual, while karma regulates the behaviour and action of each one of us. Behaviour and actions - the phenotype as well as the physical aspect are the result of the forces of the world around us and within us: the outer and the inner worlds. All and every individual action and each person's individual behaviouar bear consequences that act on each person's individual karma. Athe authoress of the book has divided it in two parts. Part I gives the general frame of mind, and the evolution of the thinking of Vedic man over several centuries, while man was migrating and living in a variety of different environments, prior to and much earlier than the written text, revised and enlarged. THe general conclusion is that the formulation of dharma is based on fundamental ethical laws of nature towhich all living beings as well as man ae subject. Further, because of this intrinsic nature and his position in the ommunity, nobody an escape his dharma, though ecological constraints influence his behavious and karma. Any deviation from one's dharma is an aberration that carries with it dire consequences for the offender. Part II gives some details of the wisdom acquired in relation to societal health of the community and of the individual.It further gives some details on theobservation of the seasons, of the respect due to Nature and its preservation, an in general to some of the norms tha should be followed for the well-being of For Personal & Private Use Only

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138 SAMBODHI the individual, the family, the community, to promote health of the body,ofthe mind and of the spirit. this Part is virtually an analysi of thre hymns and discuses some aspect of two important personalities that offer much support to the concepts expressed above. THe hymn to the 'Manduka' (the FRogs), Rv. VII. 3, describes the seasonal cycles, the role of Visnu as Preserver and the corresonding ritual;s to ensure ma's participation inthe cosmic drama in tune with Rta, the Law and Order of the Universe. The hymn for the wedding of Surya, the sun's daughter, Rv.X. 85, focuses on the biological and social role of marriage and woman, valid even for presentday changing life-styles. The third, Rv. X. 146, is one of the shortest of the whole Rgveda. It is dedicated to Aranyani, thr lady of the forest; it visualizes the forest as an ecosystem with a strong personaliy of its own, but not immutable. Of the two Appendices, the first one reflects the Rsi's perception of different aspects of reality, material and virtual reality, as prsonified in certain traits ofthe great god Varuna and the king of the gods, Indra. In the second Appendix, the authoress has formulated the hypothesis that the inabriating drink, Soma, was originally graps' wine, though substitutes of the Soma plant may have been and are perhaps still used at different times and places. And, finally, Vannucci presumes that the Great Truth discovered by the ancient sages was that the ethics of nature dictates dharma of man and communities, and this in turn is subject to ecological imperatrives whihposition the individual karma. Dr. Marta Vanuucci's book thus sets out fresh, insightful analysis of the vedic writings to highlight the ancient seers' perception of the Universe, Nature, and the cause-effect relationships, as to how millennia ago these sages came to revere, even adore, Nature in its different manifestations, and how they evolved an environmentally friendly culture, wittingly or unwittingly. The radical difference betweenthe Indian cultural tradition and the Western ones is that the form seeks wisdom, while the Mediterranean and the Europan cultures in general have raditionally pesued knowledge as the summum bonum to which man can aspire. Amongst all the traditions and all men, knowledge has frequently been ued unwisely forgetting that knowledge without wisdom my become very dangerous indeed. In fact, the concept of For Personal & Private Use Only

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139 Vol. XXIV, 2001 REVIEW asura in the post-Rgvedic times, is tht of a creature with much knowledge and power derived from knowledge, but no wisdom; arrogance hving replaced wisdom. We have under our very eyes the mixed blessings of genetic engineering as applied to medical practice, agriculture or pharmaceutical production, some of which are potentially capable of great feats, including that of alterng demographic patterns. The methjodology that the authoress adopted is of using a biological ket to 'decode' the verses, and seeking interal evience in the Vedas themselves. Sh has also tried to understyandthe samskaras related to the discussed hymns, and hastried to find thelogical nexus between the rites, theobservation and theunderstanding of all nature, including the cosmos as seen by human eyes from the planet Earth. She found that the logic of the rites and of the rituals is coherent with the facts of nature, thatr mosof the salskaras or Vedic sacrifices are meant toshow the direction and also to achieve integration of the world within oneself with the world outside the self, and that this is an important point of Advaita Vedanta with all its intellectual, spiritual and psychological implications. The unveiling of Rta is thus based on logical thinking. And, to make the book all the more useful, the authoress has given an exhastive glossary, a bibliography and an index. N.M.K. Chatterjee, Mitali: Education in Ancient India (From Literary Sources ofthe Gupta Age), D.K.Prinyworld (P) Ltd., New Delhi, 1999, pp. xii + 303, Rs.380/= Although many aspects of political, ocial, religious and cultural history of the Guptas have been worked upon by researches of various eminent scholars, none so far as is known to us has seriously taken up the educational system oftheGupta Age as thesubject of their study. The Puranas, poems, dramas, SAnskrit inscriptions nd coins belonging to this period furnish us with valuable documents relating to the details about the educational system of that period. But they hve not been elaborately dealt with by any prominent author of that age. Yet there remain scattered a good number of mterials concerning education in innumerable works of this period. THe educational system practised by peopleof later Gupta period sometimes helps us to imagine as to how the system of education was nurtured by thepeople of the Gupta Age.THe system of this age was in a highly eveloped condition. For Personal & Private Use Only

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140 SAMBODHI The present work by Dr. Mitali Chatterjee, a Library-in-Charge with the Asiatic Society, Calcutta, is an honest attempt to estimate the highly developed educational system followed bypeopleduring the time of the Gupta monarchs (CE 319 to 550). The intellectual and cultural activities that India experienced during this period continued for centuries mainly through vast literary records produced under the patronage of the Gupta monarchs. It is for this reason that an attempt has been made in this work to evaluate the educational ystem of the Gupta Age so thatit may help the present generation to think over the academic atmosphere created in India several centuries back. The work is divided into six chapters, viz.: (1) India in the Gupta Age: Writing and Revision of anskrit Works during this period; (2) Education in the Purana and Smrti Literature; (3) Education in Sanskrit Kavyas, Dramas and Some Minor Works; (4) Education in Buddhist and JainaLiterature - Chinese Travellers' Accounts; (5) Education as is known from Sanskrit Inscription; (6) Conclusion - General trend of Education in Gupta India and its legacy inthe Educational System prevalent in Modern age. In the first chapter tha author has given an account of the prominent sanskrit works, such as, those of Kalidasa, Vijjaka, Dinnaga, Aryabhata, Kumaradasa, Visakhadatta, Banabhatta, Bharthari, Amarasimha, Kamandaka, Aryasura, etc., written and revised in this period. In the second chapter, is an elaborate study of the educational system revealed in the Puranas, and Smrti literature. Some of the reputed scholars have tried to date some the principal Puranas inor near thetimeofthe Guptas. Only those works andthe Upapurana named Visnudharmottara have been taken for study. A regards the Smstitexts, those of Manu and Yajnavalkya are taken up, since there several stray references to them in the Sanskrit works of the Gupta age. Incidentally, some aspect of education discussed in the works of Kautilya nd Kmandaka have also been dealtith. In the third chapter, the classical Sanskritworks believedto have been composed during the Gupta Age have been discussed and therefrom many elements of educational system have been detected. In the fourth chapter the Buddhist and Jaina works have been touched upon for the said purpose. It should be noted that a good number of Pali works For Personal & Private Use Only

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Vol. XXIV, 2001 REVIEW 141 on Buddhism, and the Prakrit works on Jainism, as also the account of the Chinese traveller Fa-hien aredrawn upon. In the fifth chapter, the Gupta inscriptions concerned mainly with the glorious reign of the Gupta monarchs and partly with the achievements of their contemporaries, have been discussed. In the sixth chapter of conclusion, a general trend of education in Gupta India and its possible legacy or deviation in the educational syem prevalent in te modern age have been taken up for discussion. Here the author has found that social efficiency has been setup as the aim of education from time immemorial. The moral purpose dominated the school life of ancient Indians. The teacher took the greatest possible care to train the will of his disciple. Through attendance on the preceptor, the student taught self-abnegation, paience, , endurance, loyalty and devotion. Thesystem helped the boy toform habits of courtesy and giving expression to the ideas of harmonious and virtuous conduct of life. THe system of education prevalent in the Gupta Age emphasized a sort of a democratic society in which education should be as far as practicable free nd compulsory. The educators of the Gupta age urged that religion, inusry an emperance should mark their system of education. Co-education was not rare, and the custom was similar to that obtaining in the modern age. Popularaity of listening to the Puraas and the great Epics proves the existence of non-formal education, especially for the adults and common people. She has also noticed that the ancient Indians of the Gupta Age realised the importance of library. In Nalanda, there was nine-storyed building called Ratnodadhi where the library was located and it was considered to be the largest in India. The books of the library were classified and according to the subject. The observatory of Nalana proves the existence of the scientific observation, as in modern days. This enables us to discover, through the author, tht the edutcational system prevalent in thoe days was not an utopia, devoid oftouch with reality. It was rather based on experiene and observation; nd anicipated some of the fundamentals of the educational theories of the great educators, like Kirkpatrick, Kneller, Pestalozzi, Rasdall and Rusk of modern times. N.M.K. For Personal & Private Use Only

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142 SAMBODHI Bhargava, P.L.: Tetrieval of History from Puranic Myths, D.K.Printworld (P) Ltd., New Delhi, 1996, pp.xiii+ 146, Rs.200/-. This is the second reised and enlarged edition of the book published in 1984. The book is proposedto be an exposure of late Puranic myths about some of the great characters of the earliest Indian history.There is special reason for brining out the second edition. A couple of years back a member of the Indian parliament accused Rama of banishing his wife Sita, and nobody rose up to point out that theaccusation was wrong. Dr. Bhargava has, therefore, put the chapter, in this second edition, in which he has shown the incoorrectness of this belied first, in violation of the chronology. The great personages ofthe dim and distant past, who inspired their fellow beings by their sublime thoughts and marvellous deeds, lost their historicity when they were enveloped in myths which ended to grow around their names. But, in fact most Indologists regard, for instance, Sudasa, the hero of the battle of ten kings celebrated in the Rgveda, as a historical figure. The Puranas and the epics supply copious information about many ofthem, but this information was more and more mythologized with the passage of time. This collated study of the Vedic and Puranic literatures mkes it crystal clear that fiction took th place of fact by graded and perceptible stages. For the present work, the author has chosen eight great men and women of the earliest period of Indian history to illustrate how mythology eclipsed histotry. As regards the three of the characters, viz., Rama, Vyasa and Yudhisthira, only some aspects of their stories have been taken up for discussion. They are in due order the genesis of the first and the last books of the Ramayana, theorigin of the Puranas and the Mahabharata, and thedate of the Kuruksetra war. The rest of the five are Visvamitra, Parasurama, Bhagiratha, Krsna and Valmiki, who aere studied on the basis of their entire availabl accounts. The book is divided into ten chapters: (1) The Puranas and the Ramayana; (2) Dis Rama Banish his Wife Sita?; (3) Dis Rama kill Balin Surreptitiosly? ; (4) Was Visvamitra the Father of Sakuntala ?; (5) Did Parsurama kill his own Mother?; (6) Did Bhagiratha bring the Ganga from Heaven?; (7) Did Kssna have a Companion named Raha?; (8) Was Yudhisthira Crowned King of Hastinapura in 3102 BC ?; (9) Was Vyas the Author ofthe Traditional Eighteen Puranas? ; and (10) Was Valmiki a Robber inhiYouth? They are followed by an For Personal & Private Use Only

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Vol. XXIV, 2001 REVIEW 143 Appendix, a Glossary, a Bibliography and an Index. THe Appendix quots the genuine portion of the Balakanda of Valmiki's Ramayana originally forming the commencement of its Ayodhyakanda. The objective of this book is to show that thesemyths are at complete variance with the an cient evidence regarding these great men of themost ancient period of Indian history. Thus, for instance, theolder six Puranas, viz., the Vayu, the Brahmanda, the Kurma, the Brahma, theGaruda and the Visnu do not at all mention the episode of burning of Lanka by Hanumat. As regards the personalities chosen for each of the chapters, the conclusions of Dr. Bhargave are as follows: (1) The Uttarakanda, containing the stories of Sita's banishment and the slaying of Sambuka, was later addition, because the Mahabharata, th Harivamsa, and five of the ancient Puranas are silent about these two incidents. (2) A critical sudy of the XII to XIX of the Kiskindhakanda, makes it absolutely clear that the most of the matter in them is interpolated. Theinconsistencies th arose as a result of these interpolations are too glaring to be missed. The fact is that, according to the genuine account of the Ramayana, Rama killed Balin in a battle provoked by the latter's attack on him. (3) The story of Visvamitra's dalliance with Menaka is a mendacious myth that has undeservedly clouded his spititual greatness. It should be remembered that Visvamitra being a contemporaryof Hariscandra, could not at the same time be contemporary of the latter's distant descenant Rama, as the Ramayna would have us believe. None of the stories about the long conflict between him and the sage Vasistha, as also of Visvamitra's lapse fin any support from the Vedic literature, nd they are invented by half-educated priess an interpolated in the epics and Puranas. (4) Parasurama was an ancient rsi of the Rgvedic age.His father Jamadagni has been clearly mntioedin the Aitareya Brahmana as contemporary of Hariscandra. Yet both the Ramayana and the Mahabharata have anachronistically made him to suffer defeat in contest with Rama and Bhisma respectively. (5) The account of Radha contained in the Bhagavata Purana is full of absurdities. Even if this account wereto be found in all he Puranas, she could not For Personal & Private Use Only

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144 SAMBODHI have been regarded asa historical person. Since, howevr, she is totally unknown to all the earlier Puranas dealing with the life of Krsna, her mythialorigi is proved beyond the shadow of doubt. It isthe corrupt priesthood that has played havoc with the lifeof a truly great man (6) The true date of the Bharata war, and so of the coronation of Yudhisthira which immediately followed it, could not have been much earlier than 1100 BC. The year 3102 BC must have originally been thedateo some other event, probably of thearrival of Aryans in India. (7) The great age Vyasa was not responsible for the numerous absurd unedifying and sectarian myths, legnds and doctrines that found their way into the present Puranas and the Mahabharata during the decadent period of INdian history. He wa the author of only one Purana Samhita, and of one epic poem of modrate size called Jaya. (8) The chain of evidence recorded in so many anient kiworks provs beyond doubt that Valmiki was born in the illustrious family of Bhrgu nd was a tender-hearted and gifted man. After the lapse of long centuries inc his birth he became a victim of myth-makers who wanted to give afaniful explanation of hi name nd toshow that he was transformed from villain into a sage bymuttering the name of Rama. Thus, Dr. Bhargava, an eminent Indologist and the author of a thesis entitled 'Imdia in the Vedic Age, has logically demolished some of the wiely prevalent Puranic myths, focussing on eight celebrated great men ofremote historical past. Consequently, he has done agreat service to the nation by resuurecting the true greatness of these veneral historial geniuses. N.M.K. Dolcini, Donatella and Freschi Fausto: Tessitori and Rajasthan, (proceedings of the Inernational Conferene Bikaner, 21-23 February 1996), edited, in Biblootheca Indica, Testi studi 1; Foreward by Gianfranco Fiaccadori; Introduction by Carlo Della Casa, Societa Indologica, Luigi Pio Tessitori. Udine. pp.224, price not mentioned. The Bibliotheca indica series was started in 1996 with the publication of Luigi Pio Tessitori's Opere giovanili (Early Works). These formedthe first volume of his Opera omnia: a collection of translations from Indian texts - poetry and narrative - made before 10914 when he left for India on the eve of the First For Personal & Private Use Only

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Vol. XXIV, 2001 REVIEW 145 World War. Those published translations and the proceedings of the International Conference Tessitori and Rajasthan are now issued in print to shed lighton the cultural milieu and the intellectual framework within which Tessitrori was soon to become one of the greatest orientalists of all time. The Conference was organized by the Societa Indologica, Luigi Pio Tessitori, in coolaboratiobn with the Birla Science entre in Hydrabad, the Venetian ACademy for Indian Studies in VEnice, and the Italian Cultural Institute in New Delhi. The Conference focused on topics in the field of o philology, linguistics, bardic litrature, ncient history and archaeology. The traditional picture of ancient and modern Indian civilization is thus duly supplemented in unusually broadranging terms, and Rajasthan, one ofits geographical and historical component, is accorded a more sound degree of prominence. Besides Tessori's work in other subjcts listed above, perhaps the most notewortrhy part of his work is to be seen in thetracing, cataloguing, editing and translating ofthechronicles and poems of the bards of Rajasthan. Specially noteworthy is his open-mindedness with which he approached what was to becomehis native country. Though i appears unlikely that Tessitori ever became a onvert to the Jain fith, it is beyond all doubt that he held a deep affection for those with whom fate had brought him together. The book contains, besides the Foreword and Introduction, sixteen research papers, and thirteenth photographs given at the end of the book by was under the title Tessitori and Rajasthan(1914-19190. . The authors of the papers are veterans, like Hazarimal Banthiya, Colete Caillat, Enrico Fasana, Nalini Balbir, Stefano Piano, John D. Smith, Kamal Chand Sogani, Harivallbh Chunilal Bhayani, Girija Shakar Sharma, Prkash Chandra Bhargava, Braj Basi Lal, Donatella Dolcini, Shaktidan Kaviya, Anna Brosolo, Fausto Freshi and of course Luigi Pio Tessitori. The topics discussed by them are as follows, respectively:Luigi Pio Tessitori and International Cooperation; Luigi Pio Tessitory - His Historical Reearch; The Story of Solomon's Judgment Revisited; Tessitory and Rama-katha; Heroes, Victim and Role Models; Tessitory an Apabhramsa; Periodization of the Historical Develoment of Gujarati; Luigi Pio Tessitori's Contribution to the Hiory For Personal & Private Use Only

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146 SAMBODHI of Rajasthan; Tessitori's Contribution to Archaelogy in Rajasthan; Tessitori and Kalibangn; Tessitori and the Religious Wold of Rajasthan as Perceived Through a Jodhpuri manuscript; The Letters of Luigi pio Tessitori; The Tessitory Collection; Luigi Pio Tessitori's Unpublished Works; and Luigi Pio Tessitori - A Biobibliographical Note 1887-1919. Then come the photographs. Tessitori was born in Udine on 13th December, 1997.In his short but intensely productive life, he established himself as an outstanding philologist, linguist, historian and archaeologist. Taking his degree in 1910 after defending a dissertaion on the Raa-carita-manasa of Tulasi Dasa, he quickly arose to international prominence and was entrusted by Sir George Grierson, director of the Linguistic Survey of India, with the Bardic and Historical Survey of Rajputana, which was to be undertaken in India for the Asiatic society of Bengal. He came to India in April 1914 and moved to Rajasthan, devoted himself to meticulously collecting manuscripts and to a scrupulous study of the major works of the Bardic literary canon. He also completed work on behalf of the archaeologist John Marshal. In the course of his excavation, he discovered inscriptions, sculptures, pottery, coins and seals. Although only a few of the many photographs tha Tessitory took in India, eloquent index ofhis attention over the social and cultural context he was living in, as well as over current anthropology and folklore studies, are reproduced in thepresentwork, nevertheless, they are sufficient to communicate, with emotional impact of eyewitness testimony, his contribution to the knowledge of Indian civilization at all stages in its histoty. For all of us Luigi Pio Tessitory remains a symbol and an example, an example in his insatiable scholarly curiosity, and a symbol in his achievement of that human brotherhood whichgoes beyond all differences of race, religion and culture. N.M.K. Kolhatkar, Madhavi Bhaskar: Sura -The Liquor and the Vedic Sacrifice. D.K.Printworld (P) Ltd., New Delhi, pp.xiv +218, RS.280/-. In the Vedic Literature sura is grouped together with wrath, dice,etc., an is condemned as the cause of various vices inspiring the offenses and crimes. However, despite such severe condemation, sura has found a place in the Vedic ritual, in some glhya rites as an offering to the wives of the manes, and to For Personal & Private Use Only

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Vol. XXIV, 2001 REVIEW 147 women present at a wedding or at an anvastakya sraddha to regale them. Sura is found to be used in the Srauta ritual also, for instance in the Vajapeya sacrifice seventeen cups of sura are to be partaken by some priests. However, it is only in the Sautramani sacrifice that sura is offered and even consumed by the sacrificer and also by the priests. In the Maitrayani and the Kathaka Samhitas sura is said to be food, rather sacrificial food, inthat sura is vigorous form of Prajapati, who is himself vigour. A tendency to establish its similarity with soma too is found in connection with sura, and the ingredients of the latter are metaphrically said to be the stalks of soma. The various actions in the preparatory procedure of sura are compared to the various actions in that of preparing the soma-juice. Naturally these peculiarities of the Sautramani-sacrifice have caught the attention of thescholars like Keith, Hillebrandt, Weber, Dumezil, and others. Gonda has written a vry valuable monograph on the mantras used in the Sautramani sacrifice. Dumezil has pointed out to a close similarity between the rituals of this sacrifice with those of the Roman rite Suovertaurilia. In view of this similarity, there have arisen some problems regarding originof this sacrifice, and the answers are not found in the researches carried out so far. Thus, how has the sura severely condemned in the Vedic literature casme to be acepted in the Srauta ritual? Why is the Sautramani to be performee after the Rajasuya ? Dr. Madhavi Kolhatkar has sought to find out the answers to such and other questions, bu discussing theritual which is found in the Samhitas and the Bramanas and also rearranged the ritual described in the Sutras, taking into consideration one rite after another, and has tried to note the various procedures found in the different texts and traditions, with the help of the Srautakosa, and to trace out the development and changes in its ritual also. By spelling out the social, medicinal and ritualistic significance of sautramani, tha author also shows howthe Brahmanas often compare it with a soma sacrifice, and how sautramani itself has evolved over the time. In the context of this Vedic ritual, she also highlights the hierarchical contentions between the brahmanas and the ksatriyas in the ancient Indian society. It is, thus, apoiece of valuable research forIndologists, especially the scholars of Sanskrit, Vedic studies and ancienrt Indian history and culture. N.M.K. For Personal & Private Use Only

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148 SAMBODHI (anekAntavAda jIvanamAM u5yogitA, saMpAdaka navIna ke. zAha, prakAranavIna InsTiTyUTa opha spiricyuMala sAyakolaoNjI, amadAvAda-6, prathama AvRtti jAnyuArI 2000, pRchAMka 12+88.) samasta vizvamAM mAnavajIvana vibhinna kaMkothI bhareluM che, taMdrabhAvothI bharapUra che; ane tethI jagata dvatanA mahAsAgaramAM mahAle che. sarvatra tivAda jovo prApta thAya che. sAthosAtha rAMkara bodhita advaitavAdanuM astitva nirmAyuM; to niMbArkano vaitAdrata mata pratiSThita che. paraMtu zaMkaranA mate phakta atitattva ja virodhI ke visaMvAdI hito dhaMdho saMpradAyonA satyane nyAyika baLa bakSe che. dvatonI paraMparAmAMthI mukti mATe AthI jene dharme anekAMtavAdano siddhAnta amalI banAvyo, je vaDe ekAMtavAda, haThAgraha, mithyAtva ane ajJAnano aMta Ave che ane satyadarzana sahaja bane che. tethI sukha zAMti samRddhi samatva samanvayanI jiMdagI jIvavAnI kaLA hAthavagI thAya che. "sarva duHkhonuM mukhya kAraNa ajJAna ane mithyAtva che evI mAnyatA jenadharmanI buniyAda che. boddhoe A mATe madhyama pratipat zabda prayojyo che. sAMkhya, yoga ane pUrvamImAMsA jevAM darzanomAMya anekAMtagAmI vicAro nihita che ja. dA.ta. sAMkhyayogano pariNAmavAda ane pUrvamImAMsAno sthitivAda jenonA anekAntavAdathI bhinnatva dharAvatA nathI. A badhAmAM eka ja bhAvanAnAM phaLa jovAM prApta thAya che ane te bhAvanA eTale satyanirUpaNanI bhAvanA. hA, A badhAmAM kAyitva bhinna che paNa dizA eka che. tattvanuM mahattva jenomAM che to jIvanavyavahAranuM mahattva boddhomAM che to AcAravicAranuM advaitapaNuM hindudharmamAM che. TUMkamAM bhAratIya saMskRtimAM anusmRta anekAntanuM vicArabIja eTale bhinna bhinna daSTibiMdu mujaba eka ja vastu bhinna bhinna svarUpe dazyamAna che ane virodhAbhAsa vacce samanvaya prasthApita karavo te anekAntadaSTinuM sAdhya che, arthAt lam sat vijhA vasudhA vati nuM vikhyAta sUtra anekAntanA pAyAmAM che. RgyeThamAM paNa nAlAsInna salAmIttalAnI (10-129-1) ke upaniSadokta tattvo takti ke kumArikano sApekSavAda aMte to anekAnta ane syAdvAdanA siddhAntone je caritArtha kare che. arthAt vividha daSTibiMduo vaDe avalokana karyA vinA koI bAbatane pUrI samajI zakAtI nathI. AthI anekAntavAdano siddhAnta vastudarzananI vyApaka samaja saMpaDAvI Ape che. anekAntavAda, syAdvAdapariNAmavAta, sthitivAda, sApekSavAda ke advaitavAdane badhAM pAsAMothI saraLa rIte ane tAttvika rIte samajAvatuM pustaka ahIM avalokana heThaLa che. amadAvAda sthita navIna InsTiTyUTa opha spiriTyuala sAyakolaoNjI ane navIna insTiTyUTa opha selpha-DevalapamenTa saMsthA taraphathI 1993nA mArca mahinAmAM paMcadivasIya eka rASTrIya parisaMvAdanuM Multidimensional Application of Anekantvada viSaya paratve Ayojana thayuM hatuM. A parisaMvAdamAM vaMcAyelA nibaMdhonA AdhAre gujarAtI nibaMdhone AvarI letuM pustaka "anekAntavAda : jIvanamAM upayogitA" nAme ane aMgrejI nibaMdhone samAvI leto graMtha Multidimensional Application of Anekantvada nAmathI (vArANasInI pArzvanAtha vidyApIThanA sahayogathI) prasiddha thayA che. ApaNe ahIM gujarAtI pustakanuM avalokana karavAno upakrama rAkhyo che. For Personal & Private Use Only

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149 Vol. XXIV, 2001 REVIEW prastuta pustakamAM nAnAMmoTAM kula sAta prakaraNo che. te sAthe aMgrejImAM be pariziSTa che ane dharmatattvajJanA ArUDha abhyAsI ane anveSaka prAdhyApaka DaoN. nagInabhAI zAhanI vistRta prastAvanA che je eka svataMtra prakaraNanuM kAThuM dharAve che. prakaraNo A mujaba che : (1) mAnekAnta : uddaya, artha ane upayoga, anya dharmo ane vartamAna samasyAonA saMdarbhamAM, caMdrahAsa trivedI, pRSTha 1 thI 36. graMthanuM A sahuthI moTuM ane vizeSa upayogI praNa che. (2) anekAntavAda : phrAntA mahAvIranuM vizeSa pradAna, maluAMda 2. zAha, pRSTha 37 thI 43. prakaraNazIrSaka sUcita tema anekAntavAda e mahAvIra svAmInuM yogadAna che. (3) anekAntavAdanI upayogitA, pravINabhAI sI. zAha, pRSTha 44 thI 58. saraLa bhASAmAM anekAntanI vyavahAramAM upayogitA darzAvI che. (4)(5)(6)(7)-A cAra prakaraNo saMpAdaka zrI navInabhAI zAhanAM che : kAvyamaya anekAntadaSTi, pR. 59-71; sAmenI vyaktinA daSTibiMdune samajavAnI kaLA, pR. 72 thI 77; satya-darzananI kaLA athavA astitva pArakhavAnI daSTi, pRSTha 78 thI 82 ane anekAntavAda : : phLA ane vijJAna, pRSTha 83-84, uparAMta babbe kRSNanAM be pariziSTa seminAra mATenI samajUtI ane sUcita muddAonI yAdI che. Ama Azare so pRSThanI maryAdAmAM saMpAdaGe anekAntavAdanA siddhAMtane samajAvavAno prayAsa karyo che. samagra pustakanuM Ayojana UtaratI sopAnazreNI samuM che. DaoN. nagInabhAI likhita pravezaka anekAntavAdane samajAvato ghaNo UMcI kkSAno Alekha che: vicAra, bhASA ane rajUAtanI dRSTie DaoN. nagInabhAI zAhanuM Alekhana sAmAnyajaNanI pahoMca bahAranuM che; paNa anveSako ane abhyAsIo mATe 'vasANA' samAna, kho ke preraNAtIrtha prakAranuM che. emanA hevA mujaba : anekAntavAda jaina darzanano kendravartI siddhAnta che, jaina darzanano pAyo che. Ama khIne temaNe anekAntavAdano artha vastumImAMsAzAstrInI dRSTie, jJAnamImAMsArAsanI dRSTie, tarkazAstranI dRSTie samajAvavAno saMniSTha prayAsa karyo che. emanA mata mujaba ahiMsAmAM anekAntavAdanAM mULa rahelAM che. AthI teo lakhe che ke vaicArika ke bauddhika ahiMsA ke sahiSNutA anekAntadaSTino paryAya che. Ama, AcAra vicAra ane vyavahAramAM ahiMsAnuM pAlana thAya evuM dhruvasUtra DaoN. nagInabhAIne abhipreta che, je khUba ja sUcaka ane samayasaranuM che; khAsa karIne jyAre jainonA vividha phirakAomAM matabhinnatA ane tIvra Atmalaha pravartamAna che tyAre. AthI emanuM spaSTa sUcana che ke jaino jo AMtarika bhinna matono virodha samAvI samanvaya na karI zake to temanA anekAntavAdanI niSphaLatA kahevAya. aneka vicAradhArAo darzano dharmo vize jANIzuM nahIM to anekAntavAda niSprANa banI jaze evI sUcaka paNa mArmika Takora kare che. zrI caMdrahAsabhAInuM anya dharmo ane vartamAna samasyAonA saMdarbhamAM anekAMtanA siddhAntanAM udaya, artha ane upayogitAne samajAvatuM Alekhana ghaNuM upAdeyI gaNAvI zakAya. chatrIsa pRSTho sudhI vistarato emano Alekha anekAntavAdanA siddhAntane tAttvika rIte paNa saraLa ane sahaja rajUAta mAraphate tathA vividha paNa yathArtha daSTAnto vaDe samajAvI jAya che. emanA kahevA mujaba H anekAnta ta vicAranI vastu For Personal & Private Use Only

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150 SAMBODHI nathI, te vyavahAranI paNa vastu che. anekAntanI sArthaktA ISTane jANavAmAM ane jagADavAmAM che tema ja aniSTane oLakhIne tene suvADI devAmAM che. (36) eka kALe anekAntanuM sthAna dharma pUratuM maryAdita rahyuM hatuM paNa have jo teno vyavahAranAM vividha kSetromAM upayogAya to saMbhAvanAnI navI kSitijo ughADI zake tema che. (36) emanI daSTie anekAntano sAra eTale khaMDana nahIM paNa maMDana. koIpaNa vicArasaraNI ke vicArapaddhati je te samayanI samasyAnuM samAdhAna karavAmAMthI ja udbhave che. ane samAdhAna eTale samanvaya (7). emanI daSTie upaniSadono AtmavAda, cArvAkono bhautivAda, buddhano anAtmavAda jenonA anekAntavAdanA siddhAnta tarapha laI jAya che. (7 thI 9). anekAntano saraLa artha prastuta karatAM teo jaNAve che ke satya anaMta che, mahAna che ane teno AviSkAra aneka rIte thaI zake che. (12). samasta pravRtti ApaNane sUcaka saMdeza Ape che ke pratipakSa vinA prakRtimAM saMtulana rahI jAtuM nathI. (15) anekAnta vironA vicAronA maMthananuM navanIta e che ke samasta saMsAra paraspara virodhI dharmonA sahaastitvano che (16) ema kahIne zrI caMdrahAsabhAI anekAnta vijJAna che, anekAnta eTale apekSA (21) evuM sUcita kare che. temanA kahevA mujaba anekAntanA vijJAnane samajavA mATe sAdvAda eka paddhati che. baMne vacceno saMbaMdha vAcya-vAcaka, sAdhya-sAdhakano che. (22) syAdvADa nizcaya ane vyavahAra vaccenI suMdara samatulA samo che. sadvicAra te nizcaya ane sadAcAra te vyavahAra ane baMne paraspara saMlagnita che (25) ema sUcavIne teo kahe che ke anekAnta vartamAnamAM jIvavAnuM, bhUtakALamAMthI bodha levAnuM ane bhaviSyane ghaDavAnuM uttama auSadha che (26). sArarUpe teo kahe che vatyu surAvo gho eTale ke vastuno svabhAva e eno dharma che (34) evuM sUtra ApIne syAdvAda, anekAMtavAda, nayavAda ane saptabhaMgI jene adhyAtmajagatanA pAribhASika zabdo che ane parasparanI ghaNA najIka che ane tethI sAmAnya jaNa mATe to A badhA zabdo lagabhaga samAnArthI rahyA che. (21) zrI malacaMda zAhe anekAMtavAda e krAntadraSTA mahAvIranuM viziSTa pradAna che evuM vidhAna karIne vizvazAMti mATe tattvajJAnanA kSetre A amUlya pradAna che (37) ema kahIne samasta jagata sAru anekAntanA siddhAntanI sArthaktA sAbita karavAno prayAsa karyo che. emanA kahevA mujaba anekAntavAda e eka daSTi che je satyane AdhAre UbhI che, evuM sUcita karI satyane pratiSThita kare che. manuSyanI zakti sImita hoya che tethI koIpaNa vastunuM trikAlAbAdhita yathArtha darzana thavuM muzkela hoya che...AthI vastunuM yathArtha darzana karanAra ke apUrNa darzana karanArane anyAya na thAya evI ciMtAmAMthI mahAvIrane anekAMtadaSTi maLI AvI (37), evuM nodhIne zrI malacaMdabhAI mahAvIrane sAmAnyajaNanI kevI ciMtA hatI tevuM darzAvavAno prayAsa karyo che. emanA kahevA mujaba anekAntavAdanAM bIja hindudharmamAM anusmRta che (41). AthI evuM sUcita thAya che ke bhAratanA vividha dharmo ane vibhinna saMpradAyonuM lakSya eka ja che; kevaLa paddhati ane abhigama bhinna che. "anekAntavAdanI upayogitA" nAmaka prakaraNa traNamAM zrI pravINabhAI zAha vividha darzanakAronA vicAro ApaNI pratyakSa karI anekAntanA siddhAntanI saraLa samaja ApaNane saMpaDAvI Ape che (49). For Personal & Private Use Only

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151 Vol. XXIV, 2001 emanA kahevAnuM tAtparya e che ke 'jagatamAM badhe ja anekAntavAda che' (57). ane A kAraNe ja anekAntavAdane pacAvanAra zArIrika ane mAnasika Arogya satata jALavI zake che. (57). anekAntavAdanA AdhAre trividha vyavahAralakSI zikSaNanuM Ayojana zreSTha pariNAmo lAvI samAja ke rASTranuM taMdurasta ghaDatara karI zake che (56). samaya saMpatti zaktinA trividha parimANano durvyaya aTakAvavA dIrghadaSTi anekAntadaSTi rAkhyA vinA koI viklpa nathI (55-56). duniyAnI tamAma kAyadAnI korTomAM anekAntavAdano upayoga bahoLA pramANamAM thAya che (54). anekAntavAdane AdhAre pUrvagraha vinA derAhitanAM kAryamAM AgaLa vadhe to TUMkA gALAmAM rASTrano sauthI vadhu vikAsa sAdhI zakAya che (55). jevAM vidhAno mAraphate zrI malucaMdabhAI jIvanamAM anekAntavAdanI kevI upayogitA rahI che te sodAharaNa saraLa rIte samajAve che. sAmAnyajaNa sAru A prakaraNa ghaNuM upayogI banI rahe tema che. REVIEW prakaraNa cAra, pAMca, cha ane sAtamAM A graMthanA saMpAdaka ane A cAreya prakaraNonA lekhaka zrI navInabhAI zAha anekAntavAdanAM vividha pAsAMne saraLa rIte kAvyamaya paddhatithI samajAvatAM sAmenI vyaktinA dRSTibiMdune samajavAnI kaLA', 'satyadarzananI kaLA athavA astitva pArakhavAnI dRSTi' tathA 'anekAntavAda : kaLA ane vijJAna' che evA muddAone AvarI le che. 'kAvyamaya anekAntadaSTi'mAM lekhake naya eTale zuM enA paMcotera artha ApaNane saMprApta karI ApyA che. TUMkAM TUMkAM vAkyo mAraphate zrI navInabhAIe anekAntavAda aMtargata samAviSTa keTalIka tAttvika bAbatone gadyapadyano viniyoga karIne saraLa rIte samajAvavAmAM saphaLatA hAMsala karI che. chellA prakaraNamAM lekhake anekAnta kaLA che ke vijJAna te 14 sUtrAtmaka vAkyothI samajAve che. dA.ta. jJAna meLavavAnI kAryapaddhatine samajAve te zAstranuM nAma che anekAntavAda (79). daSTi, bhASA ane vastunI satyatA traNeno abhyAsa karAvavo te anekAntavAdanuM kAryakSetra che (79). anekAntavAda e vijJAna che kAraNa ke te pRthakkaraNa ane vargIkaraNa karIne samAdhAna kare che (83). anekAntavAda e mokSa mATeno pAyo che kAraNa te zAMti ane AnaMda Ape che (84) anekAntavAda e ucca koTinuM sAmAjika zAstra che kAraNa ke te lokzAhI ane sahakArane uttejita kare che ane sAmI vyaktinA virodhI matanuM samAdhAna kare che ane tethI vyavahAra susaMgata kare che. (83) anekAntavAda e saMdezAvyavahAranuM zAstra che kAraNa ke te zabdonuM vibhAgIkaraNa karI tenI pAchaLa rahelA arthabhedane samajAve che ane arthaghaTana kare che (83) anekAntavAda e saMvAda che kAraNa ke te haThAgraha bharela vivAdane naSTa karI badhAM ja virodhI tattvono samanvaya kare che ane temane sahabhAgI kare che. (83-84) anekAntavAda e jJAnamImAMsA che kAraNa ke te jJAnadarzana ane cAritrya kema ghaDAya tenI paddhatine samajAve che. (83) ityAdi. 'sAmenI vyaktinA daSTibiMdune samajavAnI kaLA' paNa anekAntavAdanuM eka pAsuM che. A mATe ahiMsaka pratibhAva, khaMDanapravRttino abhAva, tiraskAravRttino abhAva, mithyAtvanI zodha, haThAgrahano abhAva, mUlyAMkanavRttino prabhAva, satyanI sApekSatA jevA muddAone lekhaka samajAve che ane sArAMro abhivyakta kare che ke 'tamArI samajazakti jema jema vadhatI jaze tema tema tamArI AtmIyatA vadhatI For Personal & Private Use Only

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152 SAMBODHI jaze. karuNAbhAvathI ane premathI tame bIjAnA dilane jItI zakyo. vyavahAramAM tame zAMti ane sukha tathA AnaMda sthApI zakazo. (77) teo vadhumAM jaNAve che : anekAntavAdanI daSTi jyAre keLavAya che tyAre ekAMtavAda, haThAgraha, mithyAtva ane ajJAnano aMta thAya che. satyadarzana ApoApa thAya che. hoziyArI, zANapaNa ane prajJA khIle che. jJAna, darzana ane cAritra maLe che. ahiMsaka vicArarelI pedA thAya che. Atmonnati thAya che. (Ama) anekAntavAda zAMta ane sukhI jIvana jIvavAnI kaLA zIkhave che. (82) Ama, prastuta pustakamAM saMpAdake anveSathI AraMbhI sAmAnya jaNane upayogI banI zakAya evA krame anekAntavAdanAM prakaraNonuM Ayojana karyuM che. A daSTie A nAnapuM pustaka anekAntavAda jevA sakSama ane tAttvika vicArane samajavA sAruM sAruM pAtheya pUruM pADe che. vizvavicAramAM jana ciMtakoe ane sAro to bhAratIya saMskRtie kareluM mahattama pradAna che anekAntavAdanuM, jeno pAyo syAvAi che. prastuta pradAna pRthakkaraNAtmaka che ane saMzleSAtmaka che. pRthakkaraNanI enI paddhati nayavAdamAM nihita che. nayavAda eTale satya athavA vAstaviktA, je khUba ja jaTila athavA saMkula che ane tethI tene ghaNAM pAsAM che. A badhAM pAsAM dazya nathI tema samIkSita nathI. saMpUrNa vAstaviktA ApaNane dazyamAna che evo bhAsa thAya che ane sImita jJAnathI tenuM vizleSaNa karavAno prayAsa karIe chIe. uparAMta ApaNA potAnA vyaktigata pUrvagraho ane pakSapAtI valaNo che. Ama eka tarapha jenI ApaNe samIkSA karavAnI che tenAM ghaNAM pAsAM che; to bIjI bAju mANasa je padArthane samIkSita karavA icche che te viro tene maryAdita jJAna che, samajazakti sImita che ane pUrvagrahothI maMDita che. AthI ApaNe kevI rIte je te padArthanuM sAcuM ane sarvagrAhI pariNAma ke parimANanI apekSA rAkhI zakIe evo praznArtha nayavAda kare che. to pachI koI vastunI samIkSA karavAnI paddhati kaI ? uttara che svAvAdano siddhAna. vibhinna pAsAMno samanvaya karavAno prayAsa svAvAda kare che je vaDe satya athavA vAstaviktA joI zakAya che ane pratyeka pAsAne yogya sthAna saMpaDAvI Ape che jethI padArthano saMpUrNa pakSa pAmI zakAya che. AthI syAddavAdanI daSTie pratyeka daSTibiMduthI vastunI satyatA sudhI pahoMcI zakAya che. svAvAda Ama saMbhavitapaNAno jhoka darzAve che. te mujaba pratyeka kavayitavyane traNa rAjyatAo cheH syAdda asti, syAdda nAsti ane syAd avyakta". AthI AgaLa vadhI bIjI cAra saMbhavitatAo te rajU kare che : syAdda astinAsti syAdda asti avyakta, syAhU nAsti avyakta ane syA astinAsti avyakta. Ane saptabhaMgIthI A kAraNe oLakhAvAya che, jenA viniyogathI satyanI najIka pahoMcI zakAya che. A badhAM vividha pAsAMonuM yogya saMzleSaNa anekAntavAdathI zakya che. Ama anekAnta cAvAdane vyavahAru AkAra Ape che. TUMkamAM koI paNa rAkayatAne asatya kahI nakAro nahIM ane koI eka ja rAjyatAne svIkArazo nahIM. rAjyatA saMbhavataH AMzika satya haze jene potAnuM sthAna hoya che. te ekAMta che. tethI Icchita bAbata e che ke upalabdha badhAM ja AMzika satya ekatrita karo ane pachI teno samanvaya sAdho. For Personal & Private Use Only

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Vol.xxiv, 2001 REVIEW 153 Ama, syAddhavAda ane anekAntavAda ApaNA vicArone vyavasthita kare che, ApaNI sahanazakti vadhAre che ane viruddha daSTibiMdune samajAve che, sAmUhika valaNanuM kheDANa kare che ane ahiMsAnA siddhAntane abhivyakta kare che. anekAntavAdane puraskRta karatuM 'sanmatisUtra'nuM A kathana - jaNa viNA logassavi, vahAze savAhA Na ziblAI taSNa suvarNaka guNo, Namo aNagaMtavAyaphsa che. arthAt jenA vinA saMsArano vyavahAra saMpUrNa rIte cAlI zakto nathI te saMpUrNa lokanA ekamAtra guru anekAMtavAdane namaskAra ho- evuM pRSTha 12 uparanuM avataraNa prastuta pustakanI upayogitA samajAve che. avalokana heThaLanA saMpAdita pustakano A che hetu ane tethI te prakArano AvakArya che ane sarvajanahitAye upayogI nIvaDaze. astu. - raseza jamInadAra For Personal & Private Use Only

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sAhitya svIkAra 1. anuyogadvArasUtram cUrNi-vRtti sahitam bhA.1/2 saMpA. muni jaMbuvijayajI ma. prakA. mahAvIra jaina vidyAlaya, mumbaI, pR. XVI, 650, 1999. kiMmata 450/2. dvAdazAraM nayacakram saMpA. jambuvijaya muni, saM. 1 prakA. AtmAnaMda sabhA, bhAvanagara. 3. nayamArgadarzaka yAne sAta nayanu svarupa, jinazAsana A. TrasTa, mumbaI vi. saM. 2055 pR. 5, 165 kiMmata 80/4. vastupAla carita bhASAMtara, padmabodhi vijaya, saM. 1, prakA. jina ArAdhanA TrasTa, mumbaI pR. 310 kiMmata 90/5. zrutajJAna amIdhArA, kSamAbhadrasUri prakA. jina. ArA. TrasTa, mumbaI, vi.saM. 2056, pR. 8, 245 5. AnaMda kAvya mahodadhi, bhA-3, le. jIvaNacandra jhaverI, prakA. jina. ArA. TrasTa, vi. saM. 2055 pR. V 448 kiMmata 150/7. saMsita saMskRta niyamAvali, saM. samayaze52 vi04ya, AL. 1. bhaar|. 28, bhu . saM. 2048, pR. XI, 1.21, bhata. 25/8. sabhaema5 lo malinana/saM. hitendra mI. Rus, 5.. saMdhyopa saMsthAna, amahAvAha san 20005. XII, 128, bhata 75 6. hindI jaina sAhitya kA bruhada itihAsa khaMDa-8/saMpA. zItikaMTha mizra. prakA. pArzvanAtha vidyApITha, vArANasI, 1999. pR. XI, 310 kiMmata 250/10. siddhasena divAkara : vyaktitva evaM katRttva, zrIprakAza pAnDeya. prakA. pArzvanAtha vidyApITha, vArANasI, 1997. pR. 480 kiMmata 100/11. bhArata kI jaina guphAe, harihara siMha, prakA. pArzvanAtha vidyApITha, vArANasI 1997 pR.X, 64 kiMmata 150/12. Jainism in a globle perspect, Ed. Sagarmal Jain, pub. P. V. Res. Instt. Varanasi, 1998 Page XII, 325 Price 400/13. Multi dimensional applications of Anekantvada, Ed. Sagarmal Jain, Pub. P. V. Res. Instt. Varanasi 1998, page x, 501 price 500/14. zrI bharatAssi bhavya, puNyazakSA ga. . pArzva zana, sabha61416, 5. XI, 21. bhata-120/15. pratibhAsUtra vive. As (S-hI-aMgre sAye.) AL. 1/2, Alert2, .1. a dhya 16-Dezana, 1987, 5. 11. bht-125/16. dharmasaMgrahanuM guja. bhASAMtara, bhadraMkaravijayajI ma.sA., prakA. kAlupura jahAMpanAhanI poLa, abhAva vi. saM. 20525. XI, 580 mata 8 (2. thI. me.rI. senTa2, samAva16-4) 17. uttarAdhyayanasatralA. 1-2, vAsenavi04ya ma.sA., 5. 2 45. bhAva . X 210 bhata-100 varSa-2000 bahatu kSetra samAsa bhA-1/2 saMpA. vajasena vijayajI ma.sA. prakA. bhadraMkara prakA. amadAvAda pR. 325, 310 mata-100+100 For Personal & Private Use Only

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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) 1. Place of publication Ahmedabad 2. Periodicity of its publication Yearly 3. Printer's Name Nationality Indian Address Publisher's Name Nationality Address Jitendra B. Shah Indian Director L. D. Institute of Indology, Ahmedabad - 380 009. 5. Editors' Name Nationality Address 1, Dr. Jitendra B. Shah Indian L. D. Institute of Indology, Ahmedabad - 380 009. Nil 6. Name and addresses of Individuals who own the newspaper and partner or shareholders holding more than one-percent of the total shares. 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 For Personal & Private Use Only

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OUR CONTRIBUTORS 1. Dr. K. R. Chandra 375, Saraswati Nagar, Near Azad Society, Ahmedabad-380015. Phone : 6743178 2. Dr. Nagin J. Shah 23, Walkeshwar Society, Near Manekbaugh Hall, Ahmedabad-380015. Phone : 6765798 3. Dr. Tapasvi Nandi 4, Proffessor Colony, Vijay Char Rasta, Ahmedabad-380009 Phone : 7911919 4. Dr. Vijay Pandya Readers' Quarters, University Campus, Gujarat University, Ahmedabad-380009. Phone : 6303929 5. Dr. V. M. Bhatt A-2, Surabhi flats, Opp. New Girish, Vijay Char Rasta, Ahmedabad-380009. Phone : 6406508 6. Dr. Rasesh Jamindar B-10, Vasu Apartment, Near Shreeji flats, Ahmedabad-380013. Phone : 7495137 7. Dr. Kokila H. Shah B-4, kakad Niketan, Derasar Lane, Ghatkoper (East) Mumbai-400 077. Phone : 5738463 8. Acharya Vijay Dharmadhurandharasuri L. D. Institute of Indology, Near Gujarat University, Ahmedabad-380 009. Phone : 6302463, 6307326 9. Dr. Jitendra B. Shah L. D. Institute of Indology, Near Gujarat University, Ahmedabad-380 009. Phone : 6302463, 6307326 For Personal & Private Use Only

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Jain Education Intemational For Personal & Private Use Only