Sambodhi 2003 Vol 26

Author(s): Jitendra B Shah, N M Kansara
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/520776/1

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SAMBODHI VOI. XXVI EDITORS J. B. SHAH K. M. PATEL calapata bhAratIya saMskRti AbAda bhI zrI mahAvIra kAvA, ji. gopIna-32009 L. D. INSTITUTE OF INDOLOGY AHMEDABAD 2003 For Personal & Private Use Only wher

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Trade terms for L.D. Series Publications : (1) Gross purchase exceeding Rs.5000/- or on purchase of 20 copies of any title or 25 copies of assorted title at a time. 30 % Book-Sellers and the Institutions on any purchase. 30 % Gross purchase exceeding Rs. 10,000/- or on the purchase of one copy of all available titles. 40 % Packing and forwarding free by rail for order at a time excerding Rs. 10,000/-. Research Journal - "Sambodhi" (a) Price (b) Price (Excluding Postage) per vol. Rs. 150/Price (Excluding Postage) per back vol. upto XXI Rs. 100/ On Purchase of 5 copies or more of the same volume 20% On Purchase of 10 copies or more of the same volume 25 % Our general practice is to send the proforma invoice on inquiry for our publications and dispatch the books on receiving the payment by D.D. - in favour of the Institution. Distributors 1 Ahmedabad Saraswati Pustak Bhandar, Hathi Khana, Ratan Pole, Ahmedabad - 380 004. Phone : 25356692 3. Channai Motilal Banarasi Dass 120, Royapetth thing Road, Mylapore, Channai - 600 004. Phone: 4982315 2. Delhi Motilal Banarasi Dass 41/U-S, Banglow Road, Jawahar Nagar, Delhi - 110 007, Phone: 23858335 4. Mumbai Hindi Grantha Karyalay Hira Baug, C. P. Tank, Mumbai - 400 004. 5. Varanasi Motilal Banarasi Dass Chowk, Varanasi - 221 001 Phone: 352331 For Personal & Private Use Only

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SAMBODHI VOI. XXVI EDITORS J. B. SHAH K. M. PATEL lAlabha dalapatabhAI mana saMskRti vidhAmasiya ahamadAbAda L. D. INSTITUTE OF INDOLOGY AHMEDABAD For Personal & Private Use Only 2003

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SAMBODHI VOI. XXVI 2003 Editors: J. B. Shah K. M. PATEL Published by: J. B. Shah L. D. Institute of Indology Ahmedabad 380 009 (India) Price Rs. 150-00 Computer type setting Sharadaben Chimanbhai Educational Research Centre, 'Darshan' Opp. Ranakpur Society, Shahibag, Ahmedabad-380 004 (India) Printer : Navprabhat Printing Press Near Old Novelty Cinema, Ghee-kanta, Ahmedabad. For Personal & Private Use Only

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1. THE EARLY THEISTIC VEDANTIC MANIFESTATION IN THE CLASSICAL UPANISADS 2. THE CONCEPT OF 'GURU' IN THE UPANISADS 3. SRUTAVARMA OF BANA A CRITICAL REVIEW1 4. DOCTRINE OF KARMA : A SCIENTIFIC VIEW ITS IMPORTANCE IN PRACTICAL LIFE AND ITS CONTRIBUTION IN THE ATTAINMENT OF SPIRITUAL EMANCIPATION 5. THE DOCTRINE OF KARMA & LESYA - THE JAINA PERSPECTIVE 6. THE KARMA DOCTRINE IN THE SWAMINARAYANIAYAN NAVYA-VISISTADVAITA AND IN SPIRITUAL DISCIPLINE 7. SPACE - TRAVEL OF THE SOUL 8. JAINA THEORY OF NAYA AND LAKSANA - 9. A COMPARATIVE STUDY 10. IMPACT OF RELIGION IN THE GROWTH OF FEMALE EDUCATION AMONG THE JAIN COMMUNITY OF GUJARAT 1850-1901 CONTENTS 11. karmayoga ke dvArA karmabandhana kA abhAva 12. karmabaMdha aura usake kAraNa 13. karma kA bhautika svarUpa 14. purANa, sarga aura sRSTi-vikAsa 15. bauddha darzanamAM bhavacakra 19. svAmI dayAnandanI karmamImAMsA 20. karmasamasyAno ukela 'mAmanusmara yuvDa pa' arthAt IzvarAnusaMdhAnapUrvaka dharmAcaraNa 21 vyAjanI vAta 22. ninAmAMLa parIkSA 23. Gita and Gandhiji 24. Review SUJATA MENON vasantakumAra bhaTTa zekharacandra jaina mahAvIra rAja gelar3A sunItA kumArI 16. vaizeSika darzanamAM karmavicAra kAnajIbhAI ema. paTela vasaMta parIkha 17. bhagavadgItAmAM svadharma-paradharma vicAra Ara. pI. mahetA 18. purANomAM puruSArtha ane niyati dvArA nirdiSTa jIvana-rAha yoginI eca. vyAsa VIJAY PANDYA YAGNESHWAR S. SHASTRI SUDARSHAN KUMAR SHARMA D.S. BAYA 'SREYAS KOKILA H. SHAH N. M. KANSARA D. G. VEDIA DINANATH SHARMA kamalezakumAra che. coksI mukuMda vADekara rasIlA kaDIA jitendra bI zAha T. S. Nandi For Personal & Private Use Only 1 6 17 31 39 +* 8 > * ~ * = haiM ? ? ? ??? #B 146

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Statement about ownership and other particulars about Sambodhi, the Yearly Research Journal of the L. D. Institute of Indology, Ahmedabad to be published in the first issue every year after the last day of March. FORM IV (See Rule 8) Ahmedabad Yearly 1. Place of publication 2. Periodicity of its publication Printer's Name Nationality Address 4. Publisher's Name Nationality Address Indian Jitendra B. Shah Indian Director L. D. Institute of Indology, Ahmedabad - 380 009. 1. Dr. Jitendra B. Shah 2. Dr. Narayan M. Kansara Indian L. D. Institute of Indology, Ahmedabad - 380 009. 5. Editors' Names Nationality Address 6. Nil Name and addresses of Individuals who own the newspaper and partners or shareholders holding more than one-percent of the total Shares. I, Jitendra B. Shah, hereby declare that the particulars 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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THE EARLY THEISTIC VEDANTIC MANIFESTATION IN THE CLASSICAL UPANISADS* VIJAY PANDYA There is a tendency and not incorrect too, that everything whatever arose on the Indian soil can be conceptually traced back to its origin in the Rgveda. Similarly the whisperings of the earliest devotionalism also can be heard in the Rgveda, particularly in the hymns addressed to the deities like Varuna and Indra. Then whatever is traced back to its origin in the Rgveda can be shown to have uninterrupted tradition, while in the case of devotionalism, perhaps, we have to be ittle wary with some qualifications. To wit, in the Upanisadic age, closely succeeding the Rgveda, there appears to be complete break with the Rgvedic past, as far as devotionalism is concerned. There is a sea-change in the Vedic gods like Varuna and Indra and, in fact, the entire pattern of the Vedic gods, has been marginalised in the Upanisadic age. So Varuna and Indra did not retain their head-start which was an advantage to them in the matter of devotionalism. In the Classical Upanisads, the philosophy of the complete identity between the atman and the universe, identity between the infinitely great within us and the infinitely great without us 2, reigned supreme. These Vedic gods are now in the Upanisads a pale shadow of their former robust self. They have become weaklings before the all-powerful Brahman. In the Kena Upanisad 14-28 Agni is unable to burn a blade of grass, Vayu is powerless to waft even a straw. In the Chandogya Upanisad, 87, the gods depute Indra to seek knowledge of atman from Prajapati. If a deity like Varuna is sighted at all in the Upanisads, either he appears as a symbolic representation of the atman or an entity possessing knowledge of atman as in the Taittitiya Upanisad 3-1. From the Upanisadic world, gods of the Vedic age have been banished. But in place of deva, the word Isa, isana, or Isvara with, a connotation of a ruler, a Lord has gained currency in the Upanisads. * Presented at the Eleventh International Congress of Vedanta held at Osmania Uni., Uni. of Hyderabad, Hyderabad, from 9 to 12 August, '1999 For Personal & Private Use Only

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VIJAY PANDYA SAMBODHI So in this conceptual transformation from deva to isa or isana, the relentless pursuit of absolute monism of the Upanisads yields ground to the monotheism, which ultimately made it possible for Bhakti to sprout. And finally there is not much distance to be covered from the monotheism to theism which in the end takes the form of a personal god. Further in the same Upanisad, this atman is bestowed upon the epithets like sarvasya vazI, sarvasya IzAnaH, eSo'ntarhRdaya AkAzastasmiJchete, sarvasya adhipatiH, eSa sarvezvara, eSa bhUtAdhipatireSa G41, e saperut yai ATHIR (B.U. 4-4-22), The Lord of all, the controller of all, the sovereign of all beings, protector of all beings, it is the bridge which supports these worlds apart so that they should not mix or run into one another. In the Kausitaki Upanisad, the atman is placed in the position to inspire the man to do either good or bad deeds. eSa hyevainaM sAdhu karma kArayati taM yamebhyo lokebhyo unnInISata eSa u evainamasAdhu karma kArayati taM yamadho ninISate / eSa lokapAla eSa lokAdhipatireSa sarveza: sa ma Atmeti vidyAtsa ma Atmeti vidyAt / / (Kau. U. 3-8) It is He who inspires to do good deeds, whom He wishes to take higher up from this world, it is He who makes him whom he wants to lead downwards to do bad deeds. He is the protector of the world, He is the ruler of the world, He is the lord of the world, and this is my soul (atman) which one should know - This is my soul one should know. Here also, it can be seen that the atman has been cast in a role of a dispenser, endowed with a trail of a personal god. So we see a gradual evolution from monism to monotheism to theism in the Classical Upanisads. Upanisads throughout maintain that the ultimate reality i. e. atman is only one. However, this atman is also distinguished from the individual self as in the Kathopanisad 3-1 or it is also plausible that dualistic reality is postulated. RtaM pibantau sukRtasya loke guhAM praviSTau parame parArdhe / pragt, walach acha qellart to frunfarba 11 (Katha U. 1-3-1) The two, the drinkers of the required of works, high above in the yonder world, they enter into the cavity of the cavern. He who possesses knowledge of Brahman, calls them as light and shadow, as also those who keep the five fires and kindle the three Naciketa fires. For Personal & Private Use Only

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Vol. XXVI, 2003 THE EARLY THEISTIC VEDANTIC... And in the same Upanisad the principle of grace has been mentioned of which the later theologian philosophers like Vallabhacarya utilized to the maximum. See the following passage : nAyamAtmA pravacanena labhyo na medhayA na bahunA zrutena / und guat TR IT T qua FH II (Katha Up. 2-23) Not through instruction is the atman attained, not through reason and much scriptural learning, He will be comprehended by him only who He selects, the atman reveals his essential nature to him. So here, the flutterings of the dualistic reality can be heard. Thus we find that in the Upanisads theistic tendency is basically rooted in the monistic view of the world. However, it occasionally, does escape from the clutches of the monism and breathes free in the dualistic view of the reality. It may be pertinent here to observe that the Bhakti does not invariably imply either a dualistic world-view or a monistic view of the world. As we have seen so far, devotionalism bursts forth in any soil, either of monism or that of dualism and certainly of polytheism. So this theistic Bhakti flower ultimately fully blooms open in the Svetasvatara Upanisad wherein, incidentally, the word Bhakti, itself gets mentioned in 6-23. yasya deve parAbhaktiryathA deve tathA gurau / tasyaite kathitA hyAH prakAzante mahAtmanaH // . He who has the highest faith in God, just as in God, so also, in the teacher, to him who is high-minded, these teachings will be illuminating. In fact, the Svetasvatara Upanisad is one of the foremost Upanisads having the theistic teachings and this should leave no one in doubt regarding the manifestation of theistic tendencies in the Classical Upanisads. In the Svetasvatara Upanisad, longing of a yearning soul finds an expression in 4-67. The two birds of pretty wings, closely-knit friends, hug one and the same tree, one of them eats the sweet berries For Personal & Private Use Only

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VIJAY PANDYA SAMBODHI the other one, not eating, merely looks on Settled (nestling) in such a tree, The spirit (Purusa) caught up in illusion or delusion grieves in his powerlessness till when he worships and sees the omnipotence then he wards off his sorrow away from him. dvA suvarNA sayujA sakhAyA samAnaM vRkSaM pariSasvajAte / tayoranyA pippalaM svAdvattyanaznannanyo abhicAkazIti // samAne vRkSe puruSo nimagno'nIzayA zocati muhyamAnaH / juSTaM yadA pazyatyanyamIzamasya mahimAnamiti vItazokaH / / (Svetasvatara Up. 4-6-7) - To put the record straight, it is true that, Svetasvatara Upanisad is full of contradictions bereft of any singular central theme as is the case with most of the Upanisads. In fact, in the Svetasvatara Upanisad, as in any other Upanisads, we can see the Upanisad in the making, many parts, often contradictory, forming it whole. Nevertheless, it cannot be gainsaid that the Svetasvatara Upanisad has an unmistakable bright hue of theism. The Upanisad has a string of verses which remove any cavil of doubt about its being theistic most pronouncedly, at least in some parts. To illustrate . yacca svabhAvaM pacati vizvayoniH pAcyAMzca sarvAn pariNAmayedyaH / sarvametadvizvamadhitiStyeko guNAMzca sarvAnviniyojayedyaH / / Arabhya karmANi guNAnvitAni bhAvAMzca sarvAnviniyojayedyaH / teSAmabhAve katakarmanAzaH karmakSaye yAti sa tattvato'nyaH / / (6-4) . eko devaH sarvabhUteSu gUDhaH sarvavyApI sarvabhUtAntarAtmA / karmAdhyakSaH sarvabhUtAdhivAsaH sAkSI cetA kevalo nirguNazca // (6-6) eko vazI niSkriyANAM bahUnAmekaM bIjaM bahudhA yaH karoti / tamAtmasaMsthaM ye'nupazyanti dhIrAsteSAM sukhaM zAzvataM netareSAm // (6-12) When He, the source of all the universe, ripens his essential nature into creation and makes everything that is to be ripened, grow, He directs as the all here, and everything distributing individually all special characteristics. To begin anew to work instinct with gunas distributing individually the constituents or qualities. The work in which they are absent comes to nothing he becomes inactive, he is in essence the other. The one God, veiled in all beings penetrating all, the utmost soul of all, The scrutinizer of actions, sweet in all beings, the witness, a mere spirit and free from all gunas. The one who is free and the For Personal & Private Use Only

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Vol. XXVI, 2003 controller who makes manifold (multiplies) the one seed, (sperm) of many, inactive by nature, He who like the wise man, sees him dwelling in him. He, alone, no other is externally blessed (serene). THE EARLY THEISTIC VEDANTIC... So as remarked in the beginning of this essay, Rgvedic theistic tendencies completely disappear in the ritualistic literature of the Brahmanas and in the age of the Upanisads, they took altogether a different form. Further, in the Upanisads, the relentless pursuit of the unflinching rigorous monism, at times, did slacken yielding to the theistic longings and ultimately to Bhakti. Thus we can perceive the gradual, almost, imperceptible flowering of the Bhakti without ever shedding the philosophical ground-support provided by the Upanisads. 2) 5 REFERENCES 1) See Peter Peterson in A Second Selection of the Hymns From the Rgveda, Bombay Sanskrit and Prakrit Series No LVIII, Appendix IV, P. LXXXVI and also S. K. Belvalkar and R. D. Ranade, in History of Indian Philosophy Vol II, The Creative Period, 1927, P. 409 Deussen, in Fundamentals of Philosophy of Upanishads, Translation by Geden A. S., 1989, P. 173 3) English Translation of the Sanskrit quotations mostly by Deussen, from Sixty Upanishads of the Veda, Vol 1, 1980, P. 499, Translation by V. M. Bedekar and G. B. Palsule 000 For Personal & Private Use Only

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THE CONCEPT OF 'GURU' IN THE UPANISADS YAGNESHWAR S. SHASTRI The Concept of 'Guru' occupies a unique place in our culture. In fact, our rich cultural heritage is handed down to us by our ancient line of Gurus-Vedas, Upanisads, Vedangas, Agamas, Puranas, Ramayana and Mahabharata and other scriptures are handed down to posterity from generation to generation by the great Gurus. In one sense, our culture is 'Guru' culture, Guru tradition. Whenever, our culture, our religion, our tradition was at a very critical juncture, these great 'Gurus' appeared on the Indian seen and revived and rejuvenated our culture. Lord Krishna, Yajnavalkya, Valmiki, Vyasa, Buddha, Sankara, Ramanuja, Madhva," Vallabha and many other great souls are great 'Gurus' of our heritage. They are the true leaders of the entire humanity, they lifted the veil of ignorance and lit the lamp of knowledge in the hearts of people. These great 'Gurus' have guided our society through ages by preaching the eternal values and immortal thoughts of our culture. It is a remarkable fact that our Vedic tradition has in every century produced a number of such great souls, which is largely responsible for the continued vitality of Vedic culture through the ages. 1 Knowledge has the highest place in our culture. There is nothing, purer than knowledge (7 fe ana weri afaafu fara IV-38) says the Bhagavadgita. Thus, in our tradition whoever gives knowledge, is considered as 'Guru' whether it is mother, father, teacher, wife, husband, spiritual teacher, men of great spirit, yogis, saints, sages. In this respect the traditional concept of Guru is very important. From the point of view of traditional etymology, in the word 'Guru', 'gu' means 'darkness' and 'ru' means to destroy, to remove. (yesterettenre: zid PrefOva: 1) Thus, 'Guru' means one who removes or destroys the darkness of ignorance and lits the lamp of knowledge in us. (It is said that, there is no difference between human beings and animals in respect of eating food, sleep, fear and copulation. But it is discriminative power, knowledge that makes, human beings rational animals. Here, the 'Guru' plays very important role in making men/women real human beings imparting knowledge and discriminative power For Personal & Private Use Only

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Vol. XXVI, 2003 THE CONCEPT OF 'GURU' IN THE UPANISADS AhAranidrAbhayamaithunaJca sAmAnyametad pazubhirnarANAm / dharmo hi teSAM adhiko vizeSaH dharmeNa hInAH pazubhiH samAnAH // Nitisatakam Spirituality is the basis of our tradition. On the path of our spiritual journey, guru plays vital role. Here, Guru is not any ordinary person. A 'Guru' must be properly qualified and should possess knowledge of the scriptures in order to dispel doubts of the aspirants. The most important qualification of Guru is, he must have direct experience of Brahman. Books may give information or even mental stimulation, but it is the Guru only who helps to awaken spiritual consciousness. God, no doubt dwells in all men/women and is their inner guide. But at the outset a man's / woman's impure thoughts usually distort the divine voice. He/She needs a guide to show him/her, the right path. The Guru is the right guide who quickens spiritual awakening. Religious history shows that even the greatest saints and mystics have taken help from a qualified Guru. In our tradition, Guru is addressed as Brahma, Visnu and Maheswara. Guru is called Brahma (creator) because on the path of our spiritual journey, our Sadhana begins with the guru's initiation to spiritual learning. It is a kind of second birth given by the guru. In each and every step of the seekers of knowledge, in the spiritual journey, it is guru alone who guides and nourishes the seekers of truth with his nector like knowledge and experience, provides great inner strength and sustains the seeker like Visnu, so Guru is called Visnu. Guru dispels our ignorance, destroys our egoism, and helps us to attain perfection. So, Guru is called Maheswara ( El Toroou: Tuca: HENR:, TS: HTTCL USE TH siia 74: II) Upanisads are the foundation of Indian spirituality. The term Upanisad itself indicates the importance of Guru in the Vedic tradition. One of the many possible interpretations of the term is : to be seated (nisad) at the feet of the Guru (Upa). It is sitting near the preceptor to receive spiritual instruction. The Upanisads represent the teaching received at the feet of Guru, supposed to have realised Brahman, the Absolute. According to Sankaracarya, Upanisad means that which destroys the ignorance and leads to knowledge of Brahman. Sankara, while commenting on Mundaka Upanisad, says that 'this is called an Upanisad because, it mitigates (Vinasayati). Such numerous evils as birth in a womb, old age, disease, etc., for those who approach this knowledge of Brahman, with loving eagerness that is preceded by faith and devotion or it is called so, since it leads to the supreme Brahman and completely destroys (avasadayati) the ignorance etc., that are the causes of the world.(7 5HI Ealy, 3441 311644T07 TG74f44: : i For Personal & Private Use Only

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YAJNESHWAR S. SHASTRI SAMBODHI garbhajanmajarArogAdyanarthapUgaM nizAtayati paraM vA brahma gamayati avidyAdi saMsArakAraNaM vA atyantamavasAdayati vinAzayati / iti upaniSat / (Mundaka Upanisad Introduction). This, Sankara's interpretation of the term Upanisad leads to something that without Guru's instruction or grace, removal of ignorance and knowledge of Brahman is not possible Sankara himself states that Brahmavidya or knowledge of Brahman is possible only through Guru's grace (59 HIGC7221 aaagnie, Mundakopanisad, I, Introduction.). In the Upanisads it is said that knowledge of Brahman cannot be attained by speech, mind, intellect (ta argi 7 - 7 agar - Katha II-III-12). It is also said that this knowledge of Brahman is not a result of action. If one desires to have such knowledge, he must approach a Guru. It is firm belief of spiritual aspirant of the Upanisads, that knowledge about the .. Atman (self), learnt directly from teacher becomes most beneficial. Satyakama Jabala in Chandogyopanisad clearly says to his guru that I have definitely heard from persons like your venerable self that the knowledge directly learnt from one's own teacher becames most beneficial (di da OGETTAZ: 30rica faen fafcal Hig yufa... Chhandogya Upanisad IV-IX-3). The Guru in the Upanisadic literature is a realised individual, one who is intellectually digested the Vedas and experimentally dwells in the Absolute Brahman (Srotriya and Brahmanistha). sankaracarya, in his Vivekacudamani rightly describes these Vedantic Gurus : "There are beings calm and magnanimous, who as spring, are good to others. They have themselves crossed the awful oceans of life and death, and in a disinterested way, help the others to cross as well." Entire spectrum of spiritual knowledge has been transmitted through a succession of these realised Gurus in our Vedantic tradition. Mundaka Upanisad enumerates, how this Brahmavidya (knowledge of Brahman) is transmitted by the Gurus to disciples : "The Brahma, the creator of the universe, imparted that knowledge of Brahman, to his eldest son Atharva, which is the basis of all knowledge (A Ei hafaefagny 379afa upigi gaire YTE I Mund. I.1.1). Atharva transmitted this knowledge to Angira, in days of Yore. Angira, passed it on to Satyavaha, and Satyavaha handed down this to Angirasa. Like this, that knowledge had been received in succession : (atharvaNe yAM pravadeta, brahmA'tharvA a hala EETH I GIGIT PER YE ATGIFTSFH RI I Mund. I.I.2). The basis of Upanisadic, psychology is the possibility of perfect freedom called Mukti. The Guru is a signpost who shows the way to that state. But, real guru is not easy to find. This Brahmavidya, or knowledge of Brahman cannot be obtained, when thought by an inferior person who is not knower of Atman. The self-knowledge For Personal & Private Use Only

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Vol. XXVI, 2003 THE CONCEPT OF 'GURU' IN THE UPANISADS when taught by a man of inferior intellect is not easy to be known. (na nareNAvareNa proktaH ve nasta: Kath.I.II.8). Brahmavidya is the most wonderful science and wonderful is the Brahmajnani who knows the self. Therefore, Katha Upanisad states : "Many are not even able to hear of this Atman. Many even they hear of the Atman do not comprehend it, because of their minds are not purified. So, wonderful is a man who is able to teach the self. Brahmavidya becomes fruitful only when it is taught by the realised person: (saur af 77927: quatisfy and 7 fac: 378ruf ahl SE TOETS584EC plafTe: || Kath.I.II.7). Sankaracarya states that : "If the Brahmavidya is taught by a guru who has identified with Brahman, there will be no uncertainty or doubt about it. If it has been taught by a realised one, there is no failure in understanding." (Mundaka Upanisad with Sankarabhasya I.II.8). Every one cannot be competent to study Brahmavidya. It is taught by the Guru to qualified persons only. The Gurus of the Upanisads after experiencing spiritual truth imparted it to their disciples making sure of the eligibility and the earnestness of the aspirant. He who is equipped with the four means (Sadhanacatustaya) is fit to receive this instruction. He, who has not refrained from doing sinful acts, who has not restrained his senses, who has no one-pointed mind, who has no tranquil mind - cannot have knowledge of Atman or fit to study Brahmavidya. (Fifarat guaARTII Thea: 1 70-41 arsfy wr444TG II Kath.I.II.24). Mundakopanisad clearly mentions that "To them alone should one expound this knowledge of Brahman, who are engaged in the practice of disciplines, well-versed in the scriptures and devoted to Brahman (foneta: SRT DE 181: ........ ordai Elagi acai Mund. III.II.10). Sankaracarya, while commenting on Prasnopanisad, says that knowledge of Brahman can be acquired by those who are endowed with self-control and who undergo such disciplines as living in the guru's house for a year under the vow of celibacy and study of the scriptures with a pious attitude (pa ce arhifa u Prasna Upa. Introduction). In the Upanisadic period, usually, the period spent together with the guru in his house - (gurukula) before receiving a formal instruction from him, was one year, or twelve years or sometimes more. In the Prasnopanisad, we find that, six disciples in the search of supreme Brahman, approached the venerable Pippalada, thinking that, he will teach about the Brahman. To them Pippalada said, "live here for a year in a fitting manner again with control over the senses and with faith. Then put questions as you please. If we know we shall explain all that you ask. (tAvad sa RSiruvAca bhUya eva tapasA brahmacaryeNa zraddhayA saMvatsaraM saMvatsya yathAkAmaM praznAn pRcchata yadi vijJAsyAmaH For Personal & Private Use Only

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YAJNESHWAR S. SHASTRI SAMBODHI H a a sfat Prasna.I.2). In Chandogya Upanisad it is said that, UpakosalaKamalayana lived with Satyakama Jabala for twelve years (upakosalo ha vai kAmalAyana: HET Ja dare pe GIG?lauferit fiqari Chhandogya. IV.X.1). In the Upanisads, we find, time and again, gods, men and demons approach Prajapati as a guru. When Indra approached Prajapati in order to receive an instruction, he stayed thirty-two years in his house before the latter would ask him : "what do you want, since you have lived thirty-two years in my company ?" (Chhandogya. VIII.VII.3). Then they speak a bit about the self and after this, Indra waits another thirty-two years before asking second question. At the end of a hundred and one years he succeeds at last in attaining the supreme teaching (Chha. Upa. - VIII.IX.3; VIII-X.4; VIII-XI.3) In several places in the Upanisads it is found that the Guru does not hesitate to tell his disciple that he asks too many questions. In Prasnopanisad, Asvalayana puts series of questions to sage Pippalada. The Pippalada says, you are asking too many questions, at a time. But, I will answer all of them, because, you are devoted to Brahman. ( ETCE 3 fayyar Yooft, afegtsfagfa SE af Prasna. III.2). Yajnavalkya was the great Vedantic teacher. When Brahmavadini Gargi asks him too many questions in the debate, Yajnavalkya says, O Gargi, do not ask too many questions, regarding the supreme reality or Brahman, about whom one cannot ask anything more. If you ask more questions, your head will fall apart. (A stare for ensfasteit: ut quf auda, haupati u taarifay zofa, f, Atsfagreitfefa Brhadaranyaka Up. III.VI.1). It is important to note that, though, Upanisadic Gurus are mainly teachers of Brahmavidya, to highly qualified students, they never neglected, other learned disciples in Gurukula. They guided them to lead good worldly life and achieve highest goal in life, after completion of their study in gurukula. In Taittiriyopanisad, Acarya, advises, his students, who have completed their study and ready to enter the stage of house-holder in the following way : "Speak the truth, do your duty, do not obtain from your studies, give fees for what you have learnt, do not cut off the line of descendent in your family. Never over-look your welfare, never neglect your own prosperity. Never neglect the study and propagation of truth. Regard your mother, father and teacher as gods. Good outstands you find among us that you follow. Honour those who are great. Be charitable. When there is a doubt about code of conduct, consult seniors and knowledgeable persons." (Taittiriyopanisad, 1.9.1-4). Here, the guru asks his disciples to practice, what he has learnt in gurukula, the values of life. The guru For Personal & Private Use Only

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Vol. XXVI, 2003 THE CONCEPT OF 'GURU' IN THE UPANISADS 11 advises rulig one's own mode of living with reference to the society and oneself; regarding one's relationship with the last generation and the present elders, relationship with teachers, attitude towards the learned, and the wise in society. One should not neglect one's own prosperity and laws of giving one has to maintain proper conduct in society. Here the teacher guides their disciples because they should not feel that they are thrown out into the world of tensions and chaos. They should feel that they are well-trained soldier to fight the battle of life and achieve the final goal of life. Upanisadic Gurus were lovers of truth. They did not bother about origin of the qualified disciple. They were beyond discrimination of cast, creed and sex. The famous story of Satyakama Jabala, tells this truth. The name Satyakama means desire for truth. His love for truth caused him to be immediately accepted by his Guru Gautama. He never hesitated to tell the truth, that his mother could not tell who his father was, because while serving in several houses, she begot him (taM hovAya kiM gotro nu saumya asIti, sa hovAca nAhametadveda, bho yadgotro'hamAt apRcchaM mAtaraM sA mA pratyabravIta bahUhaM carantI paricAriNI yauvane tvAmAlabhe, sAhametanna veda yadgotrastvamasi, jabAlA tu nAmAhamAsmi, satyakAmo nAma auf gar HSE HRVATH HAMSA fa i Chandogya Up. IV.III.4). It is also important to note that, in the Upanisads even natural forces, animals and birds also take the place of Guru. In the case of Satyakama, it is said that, being separated from his real guru Gautam for serving cause in the forest, he received spiritual instructions from a bull, fire, swan and a Kingfisher. (Chandogya Up. IV.V.1-3; IV.VI.1-3; IV.VII.1-2; IV.VIII.1-4). And he realised the Absolute Brahman, instructed by them (sa evaM brahmavit san prApa ha prAptavAn AcAryakulam / Chandogya Up. Sankarabhasya-IV.IX.7). Upanisads are collection of dialogues between Guru and disciples. Sometimes father becomes spiritual Guru for his son, husband becomes instructor for his wife. It is not necessary that Guru is always from outside family. In the case of Yajnavalkya-Maitreyi dialogue, it is a husband who teaches Brahmavidya to his wife. Yajnavalkya wanted renounce this world to dedicate his time for Brahmavidya. He decided to divide his wealth between his two wivesMaitreyi and Katyayani. Katyayani was worldly minded so, she was happy, whatever wealth she was to get. But Maitreyi was not ordinary lady. She was not happy in getting worldly wealth of Yajnavalkya. She wanted that kind of wealth, obtaining which one becomes immortal. She asks Yajnavalkya: "Venerable Sir, even if this whole earth replete with wealth be mine, will it make me immortal ?" No said, Yajnavalkya. Your life will be exactly like that of people, well provided For Personal & Private Use Only

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12 YAJNESHWAR S. SHASTRI SAMBODHI with materials, but there is no prospect of immortality through wealth ( ag maitreyI / yannu me iyaM bhagoH sarvA pRthivI vittena pUrNA syAt kathaM tena amRtA syAm iti / neti hovAya yAjJavalvaH / yathaivopakaraNavatAM jIvitaM tathaiva te jIvitaM syAta, amatatvasya ta na AzAsti vitteneti / Bihad. Up. II.IV.2). Then Maitreyi said, what shall I do with this wealth through which I cannot be immortal? Teach me that alone through which I can be immortal. (H tary #ret, T al oli fa e ft ? ya aina gaaf Brahada. Up.II.IV.3). Maitreyi asks that wealth, from Yajnavalkya, which has neither beginning, nor an end or middle, which is indestructible and infinite (Fifs: nAnto na madhyaM ca yasya vittasya vidyate / bhoge na ca kSayaM yAti tadeva vasu dIyatAm / / saMbaMdhavArtika - surezvarAcArya).. Yajnavalkya, recognising the sincerity of Maitreyi reveals the secret knowledge of or Brahman. He says, immortality is obtained through knowledge of Atman, realisation of Atman. The self is dearer than wife, husband, son, wealth, etc. It should be realised, should be heard of, reflected upon and meditated on. By the realisation of the self alone all this is known (315HT AT 37 5004: So fiff comfy, 311647 al 31 gefta sau HRT fast ad fafcat i Brhad. Up. II.IV.5), because everything is Atman or self only (FS 264H15HTI TEGI. 34. II.IV.6). Then he explains Brahmavidya in detail and lastly, expresses the indescribability of state of realisation of Atman. The highest state of realisation is the state of identity between Brahman and atman, it is the state of Advaita, in which duality completely disappears. Realised individual becomes one with Brahman, all beings and all things. Yajnavalkya explains this state as : "for when there is a duality, as it were, then one smells another, one sees another, one hears another, one speaks to another, one thinks of another, one knows another. For him, who has realised the Atman, who has become one with Brahman, then what should one smell and through what? Through what should one know? That because of which all this is known? Through what, my dear, should one know the knower? ( te daria yafa taditara itaraM jighrati, taditara itaraM pazyati, taditara itaraM zrRNoti, taditara itaram, abhivadati, taditara itaraM manute, taditarat itaraM vijAnAti, yatra vA asya sarvamAtmaivAbhUte tatkena kaM jighrat, tatkena kaM pazyet, tatkena kaM zrRNuyAt, tatkena kamabhivadeta. tatkena kaM manvIta, tatkena kaM vijAnIyAt ? yenedaM sarvaM vijAnAti taM kena vijAnIyAt ? vijJAtAramare 07 Fagrilufa Brhad. Up. II.IV.14). In the case of Svetaketu, his father Uddalaka, becomes Guru and destroys his egoism and teaches him Brahmavidya. Svetaketu after completion of twelve years study in Gurukula returns home with arrogance, thinking that he has become highly learned. Uddalaka, seeing his son's arrogance, asks him that, O son, you have learnt Vedas and Sciences in Gurukula, but did you learn that by knowing which, what is unheard becomes heard, what is unthought of becomes For Personal & Private Use Only

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Vol. XXVI, 2003 THE CONCEPT OF 'GURU' IN THE UPANISADS thought of, what is unknown becomes known? (6 a HRT 961461 301HF FOISRO HIG814912: H a la, 3140 HC, 41054, Tas Chandogya Up.VI.1.3). Svetaketu was shocked. He never learnt this in his gurukula, though he mastered all Vedas and Sastras. Then, bowing down to his father requested him to instruct about this highest kind of knowledge (TFSTEL : Cui Hanifa Chando. IV.1.3). Then Uddalaka starts telling that it is indestructible Brahman or self, knowing which everything becomes known. Brahman is the cause of everything. Everything originates from It, and merges in It in the end. If the cause becomes known, the effect also becomes known. Just as through a single lump of clay, all that is made of clay would become known. In the case of jar, saucer, brick etc., there is clay together with their names and forms. Of these clay pervades them all. All modification is but name and form. But their essence is clay, which is the material cause. Similarly, if Brahman is known, the cause is known, everything originated from It becomes known (TT HRC afTusa d fasci RICE TERreui fachlar f e r44 1 Chandogya Up. VI.V.4). Then he explains the origin of the universe from that non-dual Brahman (Ha HISA 5649 HTC Chaifaci147 1 Chandogya VI.II.13). Lastly, he tells him that, everything is Brahman only, and that thou art : You are that Brahman (araufh atachili Chan. Up. VII.X.3; VI.VIII.7; VI.IX.4 etc.) Similarly, in Taittiriya Upanisad, Bhrgu, approaches his father Varuna and requests him to instruct about the Brahman (yd arefu: Ianui fuaRYTHAT I 37ENE 40 qafa Taittiriya Up. Bhrguvalli - 1). Then Varuna says, "That from which all these beings are born, that by which, having been born, these beings live and continue to exist, and into which, when departing, they all enter, that is Brahman. That you must know (yato vA imAni bhUtAni jAyante, yena jAtAni jIvanti, yatprayantyabhisaMvizanti, tadvijijJAsasva, tad EU I - ibid - 1). The way of teaching of Upanisadic Gurus was remarkable. They emphasized on personal experience of truth. Varuna imparted knowledge of Brahman to Bhrgu, step by step. First he said, annam Brahma i.e. Matter or Physical thing is Brahman i.e. Physical personality is Brahman. (3FFI TET) Bhrgu, observed, and meditated on this teaching. He came to the conclusion after experience that physical personality, thing, cannot be Brahman, the ultimate Reality, because, he found that, there is something, which is subtler than physical thing, and - physical thing is perishable also. He again, came to father to learn more. Then father said, vital force or energetic personality is Brahman. (uma ) He observed and meditated on it for several months. Then again, he approached father and said that energetic personality cannot be Brahman, there must be For Personal & Private Use Only

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YAJNESHWAR S. SHASTRI SAMBODHI something, which is subtler than this. Father said, Mind or Manas is Brahman (46 E). He, again, performed Tapas i.e. he applied method of observation and subtle study, and came back to father and said, mind cannot be Brahman, because, there is something which is subtler than the mind, and which controls the mind. Then father said intellect is Brahman (fasini E). Bhrgu seriously meditated on it and came back to father saying that, intellect or intellectual personality, cannot be Brahman, because, persons of high intellect, strive for happiness or peace. The guru, his father said, Bliss is Brahman (31973 ). i.e. Blissful personality, within you is Brahman. He went back, meditated on it. He never came back to ask his father again, because, he realised that, Brahman is Bliss (31175 defa a I). In the Upanisads, sometimes seekers of Truth, approach the real Guru to learn about Brahmavidya. The dialogues of Angirasa and - Saunaka, Sanatkumara and Narada, Yama and Naciketas are best instances in this respect. Saunaka approaches Angirasa and asks 'O adorable Sir, what is that by knowing which all this becomes known? (afh a fasid hafta faziri yafe | Mund. Up. I.1.3). Angirasa, tells him that, there are two kinds of knowledge, higher and lower. Higher knowledge is the knowledge of Brahman and lower is the worldly knowledge including scriptural knowledge. ( stari a faen afgero sa T bahmavido vidanti parA caivAparA ca / tatrAparA RgvedaH yajurvedaH sAmavedo'tharvavedaH / zikSA kalpo vyAkaraNaM nikaktaM 50-chwulfaufufa i 3791 42741 T Mund. Up. I.1.4-5). By the higher knowledge, the wise realise, that which cannot be perceived and grasped, which is without source, features, eyes and ears, which has neither hands nor feet, which is eternal, multiformed, all-pervasive, subtle, and undiminishing and which is the source of all." (yattadadrezyamagrAhyamagotramavarNamacakSuH zrotraM tadapANipAdaM / nityaM vibhuM sarvagataM susUkSmaM tadavyayaM yadabhUtayoni afygefa efti: 1. Mund. Up. I.1.6). Then Guru explains the nature of Brahman, origin of the universe from It, means of realisation and state of liberation. This entire universe is Brahman only. Brahman is the immortal. In front is Brahman, behind is Brahman, It is to the right and to the left. It is above and below. It spreads forth everywhere. So, Brahman is this effulgent universe: (aracuya qatig, EGET&TUCSOT I 37679 a wydag fauna afga 11 Mund. Up. II.II.11). Knower of Brahman becomes Brahman only (TEIG Ea vafa i Mund. Up. III.11.9). Just as different river flowing from different directions, leaving their names and forms, merge in the ocean, similarly, realised one, leaving his name and form merges in Brahman. (yathA nadyaH syandamAnAH samudre'staM gacchanti nAmarUpe vihAya / tathA vidvAnnAmarUpAdvimuktaH parAtparaM yoyufa f4014 | Mund. Up. III.II.8). In Chandogya Upanisad, Narada approaches Sanatkumar, after learning all the Vedas and Sastras to get Atmajnana, thereby For Personal & Private Use Only

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Vol. XXVI, 2003 THE CONCEPT OF 'GURU' IN THE UPANISADS 15 to attain happiness. Sanatkumara tells him that : "That which is infinite, is alone happiness, there is no happiness in anything finite ( 91 TRTO A TGHATI 59-614 34. VII). That is to be known. Here again, in twenty-six Chapters (Khanda) adhyatmavidya is taught by Sanatkumara to Narada. Yama and Naciketa's dialogue is very famous and very interesting. It is well-known to Upanisadic readers that, yama, the Brahmavidyacarya (3 74 maa daraar a faurarfai ptic414, 06-Intro.) offers three books to Naciketas. Out of these three, the first two are not of any philosophical importance but the third boon is of great philosophical importance. This relates to the - mystery of the soul. Naciketas wanted to know whether there is any entity called 'Soul' which exists separate from body, mind, intellect and which survives after death. He says, some say, the soul does not exist after death and some admits that there is an immortal soul, which exists after death also. People are confused about this matter. I would like to know the secret of this from You ( This what I ask as a third boon ( ta fafefacht FRSFIR Frasilfa o gargalhafte M u nt: 11 Kath. I.20). Yama says, O ! Naciketas, this Vidya is not easy to understand. Even gods have no clear knowledge of this matter. You ask any other boon, do not press me any more. Yama wanted to tempt Naciketas. Offers every pleasures of the world, long life and all riches. But Naciketas was not carried away by the temptations offered by Yama. He remained unmoved like the mountain. Nothing can shake his firm determination. Naciketas says, keep all these things with you only. All these pleasures, wear out the vigour of all the senses, no man can be made happy be wealth. No one will rejoice in long life. We would only live as long as you wish. Naciketas will not choose any other boon except, the knowledge concerning the soul. (Katha. Up. I.I.26-29). See the firmness of the Naciketas. Such must be the nature of an aspirant. Then only, he is eligible for Brahm Vidya. Yama was convinced that Naciketas is not ordinary boy, he is really competent to receive his instructions about the nature of the soul. So, Yama taught complete Brahmavidya and process of yoga, through which Naciketas eventually attained Brahman and became immortal. So, in this way, entire spectrum of spiritual knowledge is handed down to generation to generation through, Guru-Sisya relation. The relationship between Guru and Sisya - (disciple) is the back-bone of the Vedic tradition. It ensures its continuity. Glory and greatness of our tradition is its unbroken continuity from down of human civilization till today. Inspite of many obstacles, ups and down in its chequered history, its indomitable eternal spirit has servived. Although, it is very For Personal & Private Use Only

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16 YAJNESHWAR S. SHASTRI SAMBODHI ancient, it has always been renewing itself ceaseless work of unbroken line of gurus is responsible for this perpetual renewal. Even today, there are many Gurus of great spirit who practise and preach truths and values of our tradition through their way of life. It is through these great Gurus, living personalities, that the masses of Indian people maintain their contact with the truths and practices that constitute their faith. Whenever there is a moral crises, spread of unrightedsness, our vedic tradition which has an intrinsic vitality, has thrown up a Guru who has both the wisdom and the tremendous enthusiasm to halt the rupture and gather and drive back the community into an era of cultural revival and national resurrection. These great gurus, using their own ingeneous efforts have time and again, revived the philosophical, religious and social values for which our country stood and thereby arrested the deterioration of our culture when cultural values are neglected, there is an increase of barbarism and immorality in the society. This, in short, is more or less the sad condition of the present day of our society. The need of the hour is forthwith to arrest this deterioration by reviving the great philosophical and religious values taught by our great Gurus. Bibliography 1. Bhagavadgita with sankarabhasya. Translated by A. G. Krishna Warrier, Shri Ramakrishna Math, Madras, 1983. 2. Constructive servey of Upanisadic Philosophy - R. D. Ranade, Bharatiya Vidya Bhavan, Bombay, 1968. 3. Foundations of Hinduism - Y. S. Shastri, Yogeshwar Prakashan, Ahmedabad - 1993. 4. Indian Philosophy - S. Radhakrishnan, George Allen and Unwin Ltd. London 1922. 5. Message of the Upanisads - Swami Ranganathananda, Bharatiya Vidya-Bhavan, Bombay, 1990. 6. Sanskrit For Beginners - Dr. Sunanda Shastri, Yogeshwar Prakashan, Ahmedabad, 1994. 7. The Principal Upanisads with Sankarabhasya, Motilal Banarasi Dass, New Delhi, 1978. ODD For Personal & Private Use Only

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SRUTAVARMA OF BANA A Critical Review SUDARSHAN KUMAR SHARMA Manu", Kautilya4 and Somadeva suris have categorically mentioned the role of birds such as parrots and starlings and animals in divulging the secret counsels of Kings before the enemies to effect their dooms. They have, however quoted no practical happenings in these regards. Mahabharata santiparva 82.3.226 pp 408.409 and 139.4.15 pp 469 allude to the role of a crow in helping the King of Kosala named Ksemadarsi the crow reared by sage Kalavrksiya and a female bird named Pujani reared by Brahmadatta of Kampilya. RE Bana Bhatta? in his Harsacarita VIth Ucchvasa referes to three such factual incidents such as the doom of Nagasena born in a Naga lineage killed by the enemy with his secret overture passed on to the enemy by a starling (Sarika bird) and that of sruta Varma of Sravasti by a parrot who passed on his secret overture to the enemy having heard it as such and that of Svarnacuda of Mrttikavati by the divulgence of the secret overture of Svarnacuda talking in sleep. R. D. Karmarkar and K. Krishnamurthy take Nagasena as a contemporary of Samudragupta, Sanketakhya sika of Sankara ascribes the death of Nagasena at the hands of a minister who was anxious to usurp half of the kingdom in Padmavati and who heard from the talk of starling divulging the secret of his overthrow by Nagasena, So does. Amalatika of JNVSE'. Dr. A. S. Altekarlo quotes Sankara's Commentary referring to the death of Nagasena at the hands of the minister GVA P36. The Historians however, refer to this Nagasena as the Kin mentioned in Allahabad Prasasti of Samundra Gupta, written by Harisena L.L. 13 and 21" Regarding the Naga lineage Dr. A. S. Altekar12 counts the ten nagas as per evidence of coins as Bhimanaga, Prabhakaranaga, Skandanaga, Bshaspatinaga, Vyaghranaga, Vasunaga, Devanaga, Bhavnaga and Ganapatinaga and Nagasena as the 11th as per evidence of Harsacarita and the 12th Naga as per evidence of API line 21, as Nagadatta of Padmavati and Mathura being 125 miles For Personal & Private Use Only

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18 SUDARSHAN KUMAR SHARMA SAMBODHI apart, Dr. Altekar believes the coins among these some as of Mathura lineage Nagas among whom he takes Ganapatinaga as of Mathura lineage. Sudhakara Chattopadhyaya's list off Nagas is Skandanaga, Brhaspatinaga, Vyaghranaga, Bhimanaga, Bibhunaga, Vasunaga, Prabhakaranaga, Devanaga, Bhavanaga and Ganapatinaga as per evidence of coins Nagasena mentioned in API 21 according to him is Nagasena of Padmavati of Bana Bhatta (HC) Dr. Kailash Chandra Jain13 quoting H. V. Trivedi (Catalogue of the coins of the Naga kings of Padmavati IX.XI) takes Bhimanaga, Skandanaga, Vasunaga, Brhaspatinaga, Ravinaga, Prabhakaranaga, Bhavanaga, Devanaga and Ganapatinaga as the lineage. R. K. Mookarjil4 as per API 13 and 21. takes Nagasena of line. 13 as Nagasena I and that of line 21 as Nagasena II. He also takes Nagadatta, Ganapatinaga and Nagasena of API line 21 as kings of Naga dynasty of different centres, Vidisa Padmavatti, Kantipuri and Mathura. K.C. Jain takes Ganapatinaga and Nagasena as kings of Padmavati vanquished by Samudragupta who after overthrowing Ganapatinaga placed Nagasena on the throne as his vassal whom he got killed on hearing the secret plans to declare independent divulged by the Sarika bird. Dr. R. S. Tripathi takes Ganapatinaga also as Naga ruler of Padmavati (Modern Padampavaya near Narwar in the Gwalior state) (125 miles north east of narwar in the apex of the confluence of the Sindhu and Para]"? Dr. Budh Prakash18 takes Ganapatinaga as a powerful ruler of Mathura to Vidisa where his coins have been found. He, however, postulates the confederacy of Naga chiefs Nagasena, Acyuta, Nandi and Ganapatinaga against Samudragupta immediately after his accession, which received a smashing blow probably at Kausambil API in line 13 refers to Acyuta before Nagasena but in line 21 it refers to Acyuta after Nagasena and in line 21 refers to Ganapatinaga before Nagasena. Whatever may be the order of succession or range of administration, Nagasena of API was Nagasena of HC of Bana overthrown by Samudragupta. API line 14 refers to a Kota Kulaja captured by Samudragupta while playing at Puspapura. JNVSE Amala tika says, "Pura Sravastis-varah Sruta.varmapi Purvavat Sukamukhat. Vibhinna mantro rajya bhrasto bhuditi vartta"20 i.e. earlier the king of sravasti, even sruta varma, like the earlier incident, For Personal & Private Use Only

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Vol. XXVI, 2003 SRUTAVARMA OF BANA having secret counsel sabotaged by a parrot, got (himself) divested of his kingdom. And Sankara's Sanketakhya tika says, "In sravasti sruta varma having (his) secret counsel made to be heard by a parrot as earlier, got (himself) dethroned from his kingdom."21 E. B. Cowell and F. W. Thomas say in their English translation "In sravasti faded the glory of srutavarman whose secret a parrot heard.22 K. Krishnamoorthy23 says : Srutavarma of sravasti lost his kingdom, again because of a parrot's betrayal." R.D. Karmarkar24 says : . srutavarma of sravasti (Kosala country) betrayed by the parrot lost his kingdom. Suryanarayana Chaudhari25 in Hindi translation says - "Sugga dvara Srutavarma ka rahasya sune jane para usa ki sri sravasti men nasta ho gai." B. C. Law26 in HGOAI p.147 says, "The Harsa carita (Kane's ed p. 50) refers to srutavarma who was once the king of Sravasti. He also refers to the king Devasena of sravasti as per kathasaritsagara. III 1.6327, "[Purabhuddeva.senakhyo raja matimatam varah sravasti puritasya rajadhani babhuva ca" described as a king of Avanti by Ksemendra28 in BKM (Brhat katha manjari) in III -3.23 as "devasenabhido raja Yo'vantyamabhavat pura" and Dharamavardhana29 of sravasti as per DKC (Dasakumaracarita) of Dandi kathabhaga V (pramaticaritam) as : "asti hi sravasti nama nagari. Tasyah patir apara iva dharamaputro Dharamavardhano nama raja. tasya duhita Pratyadesaiva sriyah.......... Navamalika nama kanyaka" and "atha rajnah sravastisvarasya yathartha namno Dharma - Vardhanasya kanyam nava.malikam gharma kalaSubhage kanyapura Vimana harmaytale visala.komalamsayyatal.amad.hi.sayanam yadrcchayopalabhya" and "anvabhavam ca madhu.kara iva nava malikamaardra suman.asam." "Kota Kulaja on the analogy of tuly.a.kulaja has been identified as "kotturaka svamidatta by R. P. Tripathi"30 in his article "The importance of identification of Kota Kulaja of the Allahabad Pillar inscription. But since R.C. Majumdar31 says, "As to the Kotas' coins bearing the name have been found in East Punjab and Delhi, and they probably ruled in the upper Gangetic valley, he identifies Puspapura as kanyakubja which samudragupta took possession of after the great victory. He also presumes the campaign against Acyuta, Nagasena and the kota as the earliest one. He also indicates the point of sravasti as a territory. Still farther to the north as the realm where the Kotakula ruled. For Personal & Private Use Only

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20 SUDARSHAN KUMAR SHARMA S. Chattopadhyaya and H. C. Raychaudhari" and R. K. Mookarji" refer to "Sruta" coins resembling the Kota coins, belonging to a ruler of sravasti attributed as such proving thereby the rule of Kota Kulajas in sravasti the region of Gangetic valley. Dr. R. K. Mookarji on the evidence of Kaumudi Mahotsava drama calls Kota Kulaja as Magadha kulaja and takes Nagasena as King of Mathura as brother-in-law of Kalyana Varma being son of Kirttisena of Mathura, the fatherin-law of Kalyana Varma son of Candasena.. Kirttsena was the king of Mathura but the evidence of drama does not purport forth sober history. SAMBODHI S. Krishna Swamis Aiyangar refers to sloka 7 of API taking puspa as Pataliputra which he overthrew and defeated two enemies, named Acyuta and Nagasena and captured the third., a descendant of kota kula, the three having. attacked in a combination Dr. Budh Prakash" says regarding the Kota Kulaja taken as kota Kulaja as under. At the same time when Samudragupta dealt a smashing blow at Kausambi on Naga Chiefs Nagasena, Acyuta nandin and Ganapatinaga, a revolt flared up at the capital Pataliputra and the princes disgruntled by the selection" of Samudragupta for the throne by Chandragupta I in violation and Super-session of their claims, set up a usurper of the Kota (Kota) family. Thus caught between the two dangers of internal revolt and external invasion, the gallant Gupta monarch performed the Herculean feat of strangling the two serpents with his two hands and quelled the rebels of Pataliputra by getting the usurper arrested, on the other. In his sahityaratna Kosa, Abhilekha sangrahah Dr. Bahadur chand Chabra has taken the reading "ehityupaguhya" as the correct reading for "Aryohityupaguhya" referring to the selection of Samudragupta as the successor by Chandragupta 139 Now "Sruta" coins resembling the Kota coins, attributed to a ruler of sravasti" can afford a cue to identifying the issuer of sruta coins as "Sruta Varma" of Bana, the Kota Kulaja whose sri or royal sovereignty got bedoomed by the divulgence of the secret overture heard by the ministers or spies of Samudragupta. Sravasti according to MMPV Kane was a famous city in the Ancient Kingdom of Ayodhya north of the Ganges identified with the ruins of Sahet Mahet, lying on the borders of Gaudha and Bahraich distriots of oudh or Avadha in the Uttar Pradesa being at a distance of 26 miles from Bahraich, the capital of Uttar Kosala 10 miles from Balramapura, 56 miles north of Ayodhya and 720 miles from Rajgir". API line 14 clearly refers to the capture of Kota Kulaja with the help of armies while sporting in Puspapura identified as Pataliputra by NL Dey11 Dandi42, BC law" Sudhakara Chattopadhyaya", R. K. Mookarjis, H. C. Raychandan R. C. For Personal & Private Use Only

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Vol. XXVI, 2003 SRUTAVARMA OF BANA Majumdar in AHOAI"?, D. K. Gupta48, Krishnaswami Aiyanagaroo, Dr. Budh Prakashso, Dr. B. N. Purisi, Gargisamhita (Yuga Purana section)52. R. C. Majumdars3 in GVA while dealing with the topic of Samudragupta's conquest identifies Puspapura with Kanyakubja. Kailash Chandra Jain54 in Ch.IX Gupta Aulikara period in his Malwa through the ages refers to the existence of several independent petty states in Malwa when Chandragupta I established his empire with Pataliputra as Capital in 319 A.D. The malavas settled in the region now known as Mewar, Tonk and Kota; The sanakanikas, Abhiras, Prarjunakakas and Khara parikas ruled in the area round Bhilsa (i.e. Vidisa). The territory round Pawaya was in the possession of the Nagas, and western Malwa was ruled by the Sakas. Dr. K. C. Jains also takes "Kota" as an area near to Ramagarh. identified as Ramagadha Gauda as Balarampura 28 miles North east of Gonda in Avadha by N. L. Deys6, an area contiguous to Sahet Mahet i.e. sravasti, the ancient capital of Uttar Pradesa approachable from the railway station of Balarampura as per contention of B.C. Laws7, the point of Kota Kulaja on the analogy of tulyakulaja renovated by R. P. Tripathi stands refuted. Dr. Budh Prakash's contention that. "Ramagupta was caught between two fires, the aggression of Basana in the North West and the usurpation of Kota in the East, just as his father Samudragupta was sandwitched between the two dangers of the movement of the Naga chieftains Nagasena, Acyuta and Ganapatinaga in the west and the uprising of a scion of the Kota (Kota) family probably at the instance of the disgruntled Kinsmen in the east soon after his accession 58 comes to our rescue in establishing our point that the Kota coins resembling the Sruta coins of a ruler of Sravasti make us confirm that sruta coins were issued by sruta varma mentioned by Bana whose secret overture against Samudragupta heard by a parrot resulted in the loss of his royal sovereignty (srih).. This srutavarma might have been a scion of sridhanavarma, the Saka king whose Eran Inscription engraved on a small stone pillar, which bears the inscription of Bhanugupta and Goparajas dated Gupta year 191 i.e. 510 A.D., and is used as a Sivalinga near the left bank of Bina between the Ancient town Eranand the neighbouring village of the Pehelepur in the Khuri tehsil of the Saugar district in madhya Pradesh referring to the 27th year of his reign being 333 A.D. and the 13th year of his reign being 319 A.D. Kanakhera inscription, whose general satyanaga fought a battle in which ended in defeat and death of Naga warriors. srutavarma might have tried to restore the prestige of Sridharavarma and met his doom. He might have even been a scion of For Personal & Private Use Only

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22 SUDARSHAN KUMAR SHARMA Satyanaga. H. C. Raychaudhari's allusion to a Sarvanaga ruler of antarvedi or the Gangetic Doab and Airikina in Eastern Malwa, being a Visayapati continuing as late as the time of Skandagupta can afford cue to the surmise that he may be a descendent of Satyanaga who fought as general of Sridharavarman against Samudragupta, Srutavarma as a scion of Sridharavarman having been smashed at Eran this Sarvanaga or some person of the same stock could have replaced Srutavarma. Raychaudhari also alludes to a Kota tribe in Nilagiri R. K. Mookarji and H. C. Raychaudhari refer to Sridharavarman as a Saka chieftain Mahadan.danayaka, son of Nandi ruling in about 319 A.D. as per Sanci inscription discovered by Marshall67. H. C. Raychaudhari and S. Chattopadhayaya name the father of Sridharavarman as Nanda.. S. Chattopadhayaya refers to this record as Kanakhera record near sanci also referred to by Dr. Budh Prakash". If Nanda may be considered a case of wrong deciphering in place of Nandi, Sridharavarman can be a son of Nandi of API line 21 who lined with Nagasena and Acyuta and before Balavarma all taken as Nagas the last one Balavarma being given a sentiment of doubt as to the correct identification. Dr. Devendra Handa's" identification of a Rudrila of copper coins obtained from Rajasthana [Sardarshahar] belonging to Sh. Babhut Mal Dugor's collection partitioned among his younger brother and two sons, with Rudradeva of API line 21, styled as coins of a New Naga King, we can easily take all the kings from Rudradeva to Balavarma as Naga Kings. If Sridharavarma is to be taken as son of Nandi, then he also comes to be known as Naga king. But the alliance of Sridharavarman with Naga General satyanaga can easily afford cue to the point of taking Srutavarma also as a naga or a Saka alligned with Naga family striving to dethrone Samudragupta but meeting his doom eventually. Svarnacuda of Mrttikavati (Marttikavata -Salvapura having Sobhnagar as a principal town identified as area comprising of Jodhpura, Jaipur and Alwar)", a country of Bhojas having Bhojajkata as their capital of Vidarbha 6 miles to the South east of Bhilsa (Vidisa), mentioned in the cammaka prasasti of Pravarasena II Vakataka73 (410.440 A.D.) a scion of the vakatakas of Nandivardhana (Nagardhan alias Nandardhan) shifted from Purika", the earliest VakatakaCapital, Vakatakas being called Bhojas's has been referred to only by Sir Monier Williams in his Sanskrit English dictionary p 1282 as the name of a King without specific nomenclature "Amalatika" to INVSE says: Earlier in Mrttikavati, a town, a king named Svarna cuda desirous of SAMBODHI For Personal & Private Use Only

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Vol. XXVI, 2003 SRUTAVARMA OF BANA capturing someone in confidence, hit upon a plan. That very got exploded in a talk in sleep (i.e. dreaminess). Having ascertainsed that, by the bodyguard of this one employed by an enemy, this one was killed in isolation. Almost the same version is given by Sankara in his Sanketakhyatika.78 Svarna cuda the name proper is not visible among the Vakataka Kings of Nandivardhana and Vatsagulma branches.79 Nandivardhana Branch 1. Vindhyasakti I (225-275 A.D.) - 2. Pravarasena I (275-335 A.D.) - Gautamiputra - eldest son predeceased 3. Rudrasena (335-360 A.D.) - Vatsgulma Branch Sarvasena (Second son) of Vindhyasakti (350-400) Pravarasena (400-415 A.D.) Sarvasena II (415-425 A.D.) Devasena (455-475 A.D.) Prithvisena (360-385 A.D.) - 5. Rudrasena II queen prabhavatigupta - Harisena (475-500 A.D.) daughter of Chandragupta (385-390 A.D.) As per version of Dr. A.S. Altekar, 80 - Pravarasena II of Vatsagulma (Basim) Branch ruled from 40-415 A.D. The rulers of Nandivardhana Branch and Basim Branch bore the same name : Pravarasena II of Nandivardhana branch ruled from 410.440 A.D. having attained majority (being Damadarasena originally) after the regency period of Prabhavtigupta his mother, daughter of Chandragupta II of Gupta dynasty. The name of the minor son of 8 years who succeeded Pravarasena II of Basim Branch in 415 A.D. has been revealed by Dr. V.V. Mirashii (unrevealed by other scholars such as S. Chattopadhayaya,82 R. K. Mookarji,83 Dr. A.S. Altekar84) in his article. "THALNER PLATES OF THE VAKATAKA HARISENA" by giving genealogy of the Vatsagulma branch as under: Parvarasena I of Nandivardhana Branch His second son - Sarvasena I Son Vindhayasakti II Son Pravarsena II Son Sarvasena II Son For Personal & Private Use Only

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24 Devasena Son Harisena SUDARSHAN KUMAR SHARMA Vakatakas being Bhojas and Mrttikavati alias MarttiKavata alias salvapura having Jodhpur, Jaipur, Alwar within its jurisdiction, vakatakas having had purika between two vindhyan ranges near Mahismati and on the bank of a river flowing from the Rkasavata mountains (A country in Nerbuda) shifted to Nandivardhana near Ramteka about 13 miles north of Nagapura also identified as Nandapura 34 miles north of Nagapura, Pravarasena having founded a capital named Pravarapura [Pavanara] [studies in indology vol II V.V. Mirashi]87 a small village on the right bank of the Dham 6 miles from Wardhan the Nagapura Wardha Road, the area of Mrittikavati (Jodhpur, Jaipur and Alwar) being subservient to their sovereignty, Svarnacuda, a local potentate hailing from Rajasthana, could have been a person like Nagasena of Padmavati and Srutavarma of sravasti raising his arms against Vakatakas or if any one among the Bhoja Vakatakas could be taken up as such he could be Gautamiputra, the eldest son of Rudrasena I or even Sarvasena or one of the two. unknown sons of Rudrasena I suppressed by Samudragupta during the reign. period of Rudrasena 1. SAMBODHI Dr. A. S. Altekar's point of rescue of Rudrasena I at the hands of Bhavanaga of Bharasivadynasty, his maternal grand father, having daughter married to Gautamiputra, refers to a struggle for dethronement of Rudrasena by his 3 uncles of whom only sarvasena survived and the two having perished affords us a cue to the sunrise that one of them could have been Svarnacuda, the governor of Mrttikavati aspiring for supremacy who was in all probability killed by the bodyguard employed by Bhavnaga or Rudrasena I the other uncle having perished due to reasons unknown as elucidated by any incident referred to by Bana or any other writer or epigraphic record, a fact that may come out in due course of time by some unravelling comparative nod. REFERENCES 1. Paper Presented to L.D. Institute of Indology for Publication in SAMBODHI XXVI. 2. Retired Principal M. R. Govt. College Fazilka, HIG Block 61 B.3 Sector-6 Parwanoo. (H. P. 173220) 3. Manusmrti VII 148.149 p 273 Nirnaya sagara Press ed. Bombay Xth ed Published by Narayana Ramacarya Kavyatirtha (NSPE) printed by Satyabhama Bai Panduranga 1946. "Yasya mantramnajananti samagamya prthagjanah. Sah Krtsnam Prthivim bhunkte. For Personal & Private Use Only

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Vol. XXVI, 2003 SRUTAVARMA OF BANA Kosahino'pi Parthivaa" and jadamukandha vadhiran; tairyagyonanvayotigan strimlecchavyadhita.vyangan; mantrakale'pasarayet." with tika-tiryagyonibhavamsca sukasarika din ...... mantrasamaye pasarayet." 4. Kautiliy-amarthasastram R. P. Kangle University of Bombay Published by T.V. Chidambaran Registrar, Fort Bombay December 1960 Part I Text I 15.4 pp 18.19 sruyatehi suka sarikabhirmantro bhinnah, svabhirapya nyai ca tiryagyoni bhiriti (KASI] 5. "Tatha casruyate sukasarikabhyam anyaisca tiryagbhirmantra bhedah Krtah" Niti Vakyamsta X.33.p45 edited by Ramacandra Malaviya. The Vidyabhavana Sanskrit Granthamala 162 Chowkhamba Vidyabhavana Varanasi (CVBV] I 1972 6. MBH part III XII 82 pp 408.409. Gita press edition Gorakhpur edited by Ghanasyama Dasajalana 1957 (GPE 1957] XII 139 p 469 7. Harsacarita VI p 689 LL 4-6 p690LL 1.2 Jivananda Vidyasagara and his sons Asubodha and Nityabodha's amala tika edition 1939 Calcutta Vacas-patya Press Fourth edition. "naga kulajanmanah sarikasravitamantrasya a-sitnaso nagasenasya Padma.Vatyam. Suka sruta rahasyasya casrih asiryata srutavarmanah sravastyam. svapnayamanasya ca namtra bhedo" bhutmrtyave Mrittikavatyam svarna cudasya. NSPE with sankara's Sanktakhya seventhed. Reedited by Narayana Ramacarya kavya tirtha Bom-Say 1946, p. 1981 LL. 7,8 Sri vidya sharana granthamala No.36.; Edited by Jagannathapathaka with Sankara's tika and Hindi translation chowkhamba Vidya Bhavana Varanasi (CVBVI) p 351 LL 8.11. P.V. Kane ed. Introduction, text and Notes p. 50 LL 17-19. English translation by E.B Cowell and F.W. Thomas. MLBD Delhi 6 (Now Delhi 110007)1961. By arrangement with Royal Asiatic Society London pp 193LL 15-19 cp (PHOATI) by -H.C. Raychandhani Political History of Ancient India p. 536 University of Calcutta 1953 published by Surendranath Kanjial Gupta Calcutta University Press 48 Hazra Road Calcutta - 4. R.K. Mookarji Gupta Empire p. 20 Hind Kitab Private Limited Publishers Bombay First published 1947 second ed. August 1952. Published by U.S. Mohan Rao. Hind Kitab Limited 261-263 Hornby road Bombay printed by Dhirubhai Dalal at the Associated Advertisers and Printers Arthur Road Tardeo Bombay 7 (GE), A S. altekar Gupta Vakataka age p. 36 1 MLBD Delhi -6Sudhakara Chattopadhayaya (EHONI] Early history of North India p. 147, 182 : Dr. Kailash Chandra Jain Malwa through the ages p. 186187 MLBD Delhi 110007 First ed. 1972; R. D. Karmarkar Bana p 40 Columns 1,2,3 Karnataka University Dharwar 1964 Published by S.S. Wodeyar Registrar printed by D.V. Ambedkar at the Aryabhusana press 915/1 Shivajinagar Poona., K. Krishnamoorthy. Banabhattta - p40. The makers of Indian Literature Sahitya Akadami Rabindra Bhawan Ferozshah Road New Delhi 110001 1976. For Personal & Private Use Only

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26 SUDARSHAN KUMAR SHARMA SAMBODHI 8. Nagasena nama Padmavatyam rajamantri.nama.raddarajya.haramapakarttum. Sarika Samaksam mantramakarot. sah. capimantri sarikamukha divjnaya Visrambhapurvakamtam dandenava dhiditi ibid p 197 LL 7-9. 9. Pura Padmavatyam nagasena nama raja mantrinam ardhajayaharan a.dosena tadayitum Sarikasamaksam mantranamakar.ot. Sah ca mantri sarika mukhat tadvdnjnaya visvasagata.kata purvakam tam hagasenam natavaniti vartta p 689 LL 17-19 para 357 amalatika. 10. GVA p 36 fn 1. MLBD Delhi 6 (Now Delhi 110007) Reprint ed. 1954. 11. A study of Ancient Indian Inscriptions by Dr. Vasudeva Upadhayaya Part II Mulalekha pp 47.48 MLBD Delhi 6 (Now Delhi 110007) 1961(ASOAII) and Historical and Literacy Inscriptions Dr. Raj Bali Pandeya pp 73.74. Chowkhamba Sanskrit Series office Varanasi I 1962. Udvelodita bahuviry - yarabhasa - de - kenayena ksanadunmuly - acyuta nagasena.ga - dandairgrahaya - taiva Kota Kulajam puspahvaye Kridata-line 13.14, rudradeva matila nagadatta candra Varmma - ganapatinaga nagasena - cyuta.nandi balavarma - dyaneka - ryavartta raja Parsabhod dharanod vrtta prabhavamahatah. 12. EHO NI P 147: Opcitcff 7 above, 13. MTT A p 185.186 Ibid, 14. GE pp 7, 28, 29 Ibid, 15. MTTA pp 186.187 Ibid, 16. History of Ancient India (HOAI) p 243 MLBD Delhi 110007 Second ed. 1960 17. Ibid and PHOAI p 536 H.C. Raychaudhari GVA p33 (125 miles to the South of Mathura.) 18. Aspects of Indian History and Civilization p 71 Shivlal Agrarwal and Co. Pvt. Ltd. Educational publishers Agra 3. 1965 Durga printing works Agra 4 (AOIHAC) 19. Ibid pp 72.73. 20. JNVSE H.C. p 690 para 358 tika LL 2.4 opcit cff 5 and 7 above. 21. Sravastyam ca srutavarma purvavahuka sravita mantro rajyaccucyava. NSPE p 197 tika line 9.10 opcit cff 7 above Also JNCCPE p. 352 tika LL 1.2. 22. The Harsacarita of Bana (H. C. of Bana) VI p. 192 LL 17.18 MLBD Delhi6 (Now Delhi 110007) 1961 By arrangement with Royal Asiatic Society London. 23. Banabhatta.p. 40 opcit cff 7 above. 24. Banabhatta p. 40 opcit cff 7 above. 25. Banakrta Harsa.Carita, Prathama Samskarna June 1948 published by Sanskrit Bhawan Kathautiya, Post office Kajha Distt Purniya (Bihar) p. 86.LL7-8. For Personal & Private Use Only

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Vol. XXVI, 2003 SRUTAVARMA OF BANA 26. HGOAI p. 147 LL 20.21 Historical Geography of Ancient India Society Asiatique De Paris. Rue De Seine Paris VI France 1967. 27. P. 49 MLBD Delhi 110007. 1970 edited by Jagdish Lal sashtri also part I p. 246 (III.1.63) edited by Late Pandita Kedara Natha Sharma Sarasvata, Bihar Rashtra Bhasa Parishad Patna First ed 1960. 28. P. 70. sloka 23 (III 3.23) edited by Sivadatta and Kashinatha Panduranga Paraba Meharchand Lachmandas Daryaganj New Delhi 110002 reprinted from 1931 ed. Of NSPE 1982 29. DKMLBD Delhi 110007 1966 4th ed pp. 145 L 20 p. 146 LL 1.3 pp 142 LL 16.18 p. 148 L 14. 30. pp. 167.172 Journal of the Ganganatha Jha Kendriya Sanskrit Vidyapeeth Vol XLI Parts 1.4. January.December 1985 edited by G. C. Tripathi and Maya Malaviya. 31. GVA Ch. VIII p. 128 and (AHOAI) p. 146 ie Advanced History of Ancient India Macmillan and Co Ltd. New York St. Martin's Press London 1958 (Part.I Ancient India) 32. Also CP.EHONI p. 184 and fn 20 opcit cff 7 above and PHOAI pp 536, 537 opcit cff 7 above. 33. GE p. 20 opcitoff 7 above. 34. Ibid pp 13-14. 35. Ancient India and South Indian History and Culture Part I pp 214, 218, 239 Poona Oriental Series 7. Oriental Bk Agency Poona 1941. 36. AOHAC pp 72-73 and 87 opcit cff 18 above. 37. API line 7 verse 4 ASOAII p. 47 and HALI p. 72. Aryohityupaguhya bhavnpisunairutkarni taih romabhih sabhyesucch - vasitesu tulya Kulaja Mlanananodviksitah. Snehavyalulitena vaspaguruna tatveksina Caksusa. yah pitrabhihito niriksya nikhilam pahyevamurvimiti. 38. Sahitya Akadamied Vol VI. An anthology of Sanskrit Inscriptions, Published by Sahitya Akadami Rabindra Bhavana 35 Ferozeshah Road New Delhi 110001. (Sanskrit Quotation) 39. H. C. Ed. MLBD Delhi 110007 1965 Second ed. Notes p. 160. 40. HGOAI p. 147 opcit cff 26 above also GDOAAMI Geographical Dictionary of Ancient and mediavel India. pp 189.190 Oriental Books reprint corporation 54 Rani Jhansi Road New Delhi 110055. Vimarsah : XIII. 1.2 p. 44 (pranabananda Jash.) editedby Dr. Mandana Misra Rastriya Sanskrit Sarsthana RajaGardens New Delhi 110027 (now 56-57 Institutional Area For Personal & Private Use Only

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28 SUDARSHAN KUMAR SHARMA SAMBODHI Janakpuri New Delhi 110058. IHQ. (Indian Historical Quartly) Vol. - 34(2) - June 1988 p. 135 article of DilipKumar Kanjilal ed. by N. N. Law-9 PanchananGhosh Lane. Calcutta. 9. Ancient Geography of India by Alexander Cunninphain. pp. 343.354. Cities in Ancient India by Dr.B.N.Puri - Meenakshi Prakashan Begam Bridge Meerut 1966. 41. GDOAAMI p. 164 opcit cff 40 above. 42. DKC Purva Pithika pl LL 6.7 (Sanskrit Line) 43. HGOAI p. 295 opcit cff 26 above. 44. EHONI p. 171-182 opcit cff 7 above. 45. GE p. 20 opcit cff 7 above. 46. PHOAI pp 354, 401, 443 opcit cff 7 above. 47. AHOAI p. 142 Advanced History of Ancient India Macmillan and Co. Pvt Ltd: New York at st. Martin press London 1958. 48. Society and Culture in the times of Dandi p. 94. Mehar Chand Lacchmandas Darya Ganj New Delhi 110002 earlier Kucha Chelan Darya Ganj Delhi 6 1972. 49. AI and SIHAC p. 214, 218 opcit eff 35 above. 50. AOIHAC p. 73 opcit eff 18 above. 51. Cities in Ancient India pp. 63 opcit cff 40 above. 52. Tatah saketama kramya pancalan Mathura-mstatha. yavanah dusta Vikrantah prapsyanti kusuma dhvajam. tatah puspapure prapte Kardame Prahite hite akulah Visayah sarve bhansyanti na samasayah. GargiSamhita Yugapurana Section quoted by H. C. Ray Chaudhari on p. 354 fn I Kern Brhat Samhita p. 37 oppcitoff 7 above. 53. GVA p. 128 puspapura was, however a well known name of Pataliputra, which is generally supposed to have been the Capital of Samudragupta prior to his accession. R.C. Majmudar commits the possession of the city of Kanyakubja called as puspapura in Ancient times ("Puspahvaye Kridata") API 14, he takes into account with regard to the family of Kotas Ibid p. 128. 54. MTTA p. 229 Chapter IX para I opcit cff 7 above. 55. Ibid p. 444. 56. GDOAAMI p. 165 Opctic cff 40 above. 57. HGOAI p. 147. Opcit eff 26 above. 58. AOIHAC p. 87 opcit cff above. 59. ASOAII Dr. Vasudeva Upadhyaya p. 80. HALI p. 108 Dr. Raj Bali Pandeya opcit cff 11 above. For Personal & Private Use Only

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Vol. XXVI, 2003 SRUTAVARMA OF BANA 60. AOIHAC pp 69.73, opcit cff 18 above. 61. PHOAI p 537 opcit cff 7 above. 62-63 AOIHAC by Dr. Budh Prakash. pp 70-71 64. PHOAI P. 537 fn 1. 65. GEP 27 opcit cff 7 above. 66. PHOAI p. 547 opcit eff 7 above. 67. Epigraphic.Indica XVI p. 232 and Journal of the Royal Asiatic Society 1923 p. 337 f (Great Britain) fn 3. PHOAI H.C. Raychandhari. p547. 68. PHOAI p. 547 opcit cff 7 above. 69. EHONI p. 157. 70. AOIHAC p. 69. Opcit cff 18 above. 71. VIJ (Visves varananda Indological Journal) Vol. X pts I.II. March.Sept. 1972 pp. 121-123 Visves varanand Institute of Sanskrit and Indological Studies, Punjab University, Hosiarpur 146021. 72. GDOAAMI pp 127,132 and 175 opcit cff 40 above. HGOAI p. 145 under salvapura opcit cff 26 above. 73. ASOAII Dr. Vasudeva Upadhayaya p. 123 L 18 GDOAAMI p.33 opcit cff 40 above and GEOAAMI i.e. Geographical Encyclopedia of Ancient and Medieval India p. 69 edited by K.D. Bajpai Part I A. D. Indic Academy CK 31/10 Nepali Khapra Varanasi published by Rameshwar Singh and printed by Narendra Bhargava, Bhargava Bhushan Press Varanasi 1967. GVA p. 105 opcit cff 7 above and PHOAI p. 395-396 referring to Purika ruled by sisuka grandson of sisunandi's younger brother; sisunandi being Bhagavata Bhagabhadra Bhagavata sunga or Bhagabhadra mentioned in Besnagar Garuda Pillar Incription of Kasiputra Bhagabhadra. 75. AI and SIHAC. S. Krishnaswami Aryangar pp 118 and 121; opcit cff 35 above. 76. Oxford at the Clarendon press edited by Professor E. Leumann and C. Capeller 1951 from the sheets of 1st ed. 1899. 77. HC JNVSE p. 690 para 359 LL 3.6. 78. HCNPSE p 198 LL 1.3 Sanketakhyatika. 79. EHONI pp 257, 259 Appendix II A note on the Vakatakas after Chapter VII the Guptas. 80. GVA p. 111 opcit cff 7 above. 81. Pp. 239-248. Professor Jagannatha Agravala Felicitation Volume: Recent Studies in For Personal & Private Use Only

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30 SUDARSHAN KUMAR SHARMA SAMBODHI Sanskrit and Indology edited by Dr. Dharamendra Kumar Gupta Professor and Head Dept. of Sanskrit Punjabi University Patiala - 1982 Ajanta Publication Ajanta Books International I. U. B. Bunglow Road Jawahar nagar Delhi 110007. 82. GE pp. 41-43 A Note on Vakataka History after Chapter IV (Samudragupta Parakramanka) opciteff 7 above. 83. EHONI pp 257.259 Appendix II p. 258 Geneological table opcit cff 7 above. 84. GVA pp 110.113 opcit cff 7 above. HGOAI p. 220 opcit eff 26 above. Also Markandeya Purana 57.48 (Paurikah maulikascaiva) p. 219 Manasukha Rai Mora. 5 clivel road Calcutta 1962 and Brhatsamhita XII.10 p. 120 (purikadasarnah) edited by AcyutanandaJha Sarma. Chowkhamba Sanskrit granthamala 41. Chowkhamba Vidyabhavana Chowk Varanasi I 1959. 86. GVA p. 105 opcit cff 7 above. 87. V.V. Mirashi Pravarapura the Ancient Capital of Vakatakas pp. 272-284 (p.273). Published by S.V. Mirashi Modikhana Sholapur and printed by Rameshwar Pathak Tara printing Works Varanasi 1961.. 88. GVA p. 94-95 opcit cff 7 above. 000 For Personal & Private Use Only

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DOCTRINE OF KARMA A SCIENTIFIC VIEW ITS IMPORTANCE IN PRACTICAL LIFE AND ITS CONTRIBUTION IN THE ATTAINMENT OF SPIRITUAL EMANCIPATION D.S. BAYA 'SREYAS' The Place Of Jaina Karma Theory In The Philosophical Field Jainism has contributed many unique features to the Indian religious philosophical field. Just like theories of absolute Non-violence and Non-absolutism, propounded by the Lords Tirthankaras, Karmavada, which is variously referred to as Karma-siddhanta, 'Karma-theory' and the 'Doctrine Of Karma', is yet another major contribution of Jaina philosophy to the field of Indian religious philosophies. 1 However, to put the things in the right perspective, I must mention that although, generally, it is believed that Jainism is a philosophy based on the Karma Theory, this premise is not wholly correct. To say that Jainism is based on the theory of karma only is a misrepresentation of facts. According to Acarya Siddhasena Divakara it is a philosophy based on five theories, namely Kalavada (Theory of time), Svabhavavada (Theory of nature), Niyativada (Theory of destiny), Purvakrtavada (Theory of earlier action) and Purusarthavada (Theory of endeavour). However, the reason for this misplaced belief is that the literature related to Karma Theory has, over periods of time, occupied so much space that the other four theories, taken together, have been unable to get even a hundredth of its coverage. Karmavada In The Indian Context - In the context of Indian religious philosophies the Doctrine of Karma or Karmavada is a reality, a fact of life. All of them have, in one way or the other, advocated the fact that one reaps what one sows. However, there are two distinct For Personal & Private Use Only

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D.S. BAYA 'SREYAS' SAMBODHI . currents visible amongst the believers of this theory of results being in accordance with one's actions. One school of thought, which can be termed as divinist, believes that it is the almighty God who awards the reward or punishment for one's good or bad actions. The only flaw with this belief, to my mind, is that in the first place an individual's actions are guided by the divine will and in the result the due retribution for his involuntary actions is also dispensed by the divinity. This situ- ation can be compared with the one in which a headmaster sends a student on an errand and then punishes him for bunking the class. The dichotomy and ambivalence of this school of thought is clearly visible in the statements like "Hohi hai sohi jo Rama raci rakha" and "Jo jas karahi so tas phal cakha". The other school of thought can be termed as naturalist and believes in natural retribution of one's actions without any divine intervention. This school of thought is, naturally, more scientific in its approach and is based on the scientific premise of action and reaction stated in the third Newtonian law that says, "To every action there is an equal and opposite reaction". The Jaina Doctrine of Karma is closer to the second school of thought and believes in natural retribution rather than divine retribution. Soul And Karma - Soul or spirit is the basis of entire Jaina philosophical development. Jainism believes that the soul is an independent entity responsible for its actions, performed through the medium of the body that envelops it as long as it stays in its worldly corporeal existence, and their inevitable retribution - good or bad, pleasurable or painful - in accordance with the quality of its actions. The soul is abstract, formless and manifests itself through its embodiment. Further, it believes that such an independent soul is forced to suffer or enjoy the sufferings or enjoyments that come its way because it is kept in bondage by the karma. According to the Jaina thought the reason for this bondage and worldly wandering is the karma-matter that associates with it as a result of the actions of its bodily envelopment. It is the karma that is responsible for the worldly transmigration and repeated births and deaths in various classes like heavenly gods, hellish denizens, human beings and sub-human creatures. Karma : A Scientific Analysis - Karma is a much talked-about word that has universal circulation. It has its application in all walks of life in all parts of the world. Not only Indian religious philosophies but also the western ones have given importance to karma by refer For Personal & Private Use Only

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Vol. XXVI, 2003 DOCTRINE OF KARMA A SCIENTIFIC VIEW.... ring to it as good deeds and bad deeds. However, most philosophies do not go beyond action as its meaning. It is the Jaina philosophy that has given it a much wider meaning. In Jaina parlance the word karma has two connotations 1. The action and 2. The karma-matter. 33 Now, I present a little scientific analysis of the nature of karma and the way it gets associated with the soul and affects its destiny. According to Jaina thought karma-matter or 'Karma pudgala-vargana' is the finest variety of matter that has the capacity of invading the soul-space. When we compare it with the existing scientific knowledge about matter and its wave and energy transformations, we can see that karma-matter may be some kind of electromagnetic waves that vibrate at different frequencies. The fact that our thoughts and actions are affected by surrounding electromagnetic field is a foregone conclusion. People living in the vicinity of high tension (HT) electric transmission lines are known to suffer some neurological and psychosomatic disorders. It is because the strong electromagnetic field in their vicinity adversely affects their normal functioning and throws them out of tune. Similarly the electromagnetic field created by the vibrations of karma-matter casts its influence on our neurological system and endocrine glands that are regulated by bodyelectricity and force us to behave in a particular manner. The karmic (electromagnetic) waves are grouped in eight wave-bands, termed as asta-karma, just like normal electromagnetic waves are classified as Low-frequency band, High-frequency (HF) band, Very High Frequency (VHF) band, Ultra High-frequency (UHF) band, microwave band, etc. Each of these types. gets attracted towards the soul when it performs any physical mental or vocal activity that itself causes it to vibrate at specific frequencies. Just like a radio receiver can select specific frequency-band when it is tuned to that frequency, the soul vibrating at a particular frequency also receives karmic waves of matching frequency and that is how some actions attract and bind knowledge obscuring karma-matter while some others bind other types. Then comes the question of destiny and karmic retribution. Like a pre-set television-set, set to receive different channels at different times, the karmic associations also have a built in clock that decides the dormancy (abadha-kala) and the time of fruition (udaya) of a particular type of karmic bondage. When the time of fruition of a particular type of karma comes, the karma-body (Karmana Sarira) and the soul associated with it are forced to vibrate at a specific frequency. This For Personal & Private Use Only

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34 D.S. BAYA 'SREYAS' SAMBODHI vibration forces the soul (in its corporeal state through its body, mind and speech) to act in a particular manner and generates a resonance in the environment which attracts only those types of people and objects that resonate with it, the others remain unaffected. This explains as to why out of a plethora of people and objects we rhyme and click with only a few of them. Such association with specific people and objects result in our pleasurable or painful experiences in accordance with our karmic adjunct. This is our karmic retribution and this is our destiny. I am sure there must be much more to it than I can see and appreciate but this is what I can surmise with my limited knowledge and scientific and philosophical wisdom. (@) The following graphic illustrates the scientific model presented above : Generate Which Different thoughts, vocal and physical activities Vibrations of differnent frequencies in the soul-field Karma waves of matching frequencies Attract Which, in the presence of Passions and attachment in the form of Which is nothing but Karmic body or Karmana Sarira Get bonded with the soul A pre-programmed karma-clock that goes off from time to time to give rise to relevant vibrations in the karmamatter associatied with the soul Our neurons and endocrine glands and, thereby, our behaviour Which effect Which gives rise to Which is Karmic retribution or DESTINY Pleasant and unpleasant associations with animate beings and inanimate places and objects IN SHORT For Personal & Private Use Only

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Vol. XXVI, 2003 DOCTRINE OF KARMA : A SCIENTIFIC VIEW.... What is The Jaina Doctrine Of Karma ? In a few words, the Jaina Doctrine of Karma may be summed up as a theory that lays down that a person, or a living being in general, has to reap the fruits of his actions or accept the inevitable retribution of his actions - good or bad. "There is no escape from the results of own actions', it says.2 Good and pious actions yield pleasurable fruition and the bad and sinful actions painful ones. Jaina Karma Theory is unique in its evolution to mathematical precision. This paper, with its limited scope, hardly brings out this perfection of the karma Theory as seen and propounded by the Lords Tirthankaras and propagated by the masters and preceptors down the ages. 'Karma' is important, from the mundane point of view as it is responsible for all mundane pleasures and pains of the living beings and from the spiritual point of view, because it is a constant companion to all worldly souls and unless this association between the karma and the soul is completely and irresidually ended Moksa (liberation : the ultimate goal) remains unattainable. In the Jaina parlance, the term 'Karma' has two meanings - 1. Any mental, verbal or physical action and 2. The karma-matter (matter of the Karma pudgala vargana) that comes in contact with the soul and sticks to it as a result of the action. This needs certain getting used to and this paper endeavours to clarify this aspect The Importance Of Karma Theory - Here, I would like to cite a couplet from the famous story of Samaraditya by the eighth century AD Jaina master, Acarya Haribhadrasuri. It reads as follows "Savvam puvvakayanam kammanam pavae phalavivagam Avarahesu gunesu ya, nimittamettam paro hoi ||" It supports the inherent theory of the Doctrine of Karma, when it says that 'everyone receives the due and natural retribution of one's own actions; in favour of or disfavour, or in his pleasurable and painful experiences, the other is just a means, an intermediary agency and not the substantive cause'. Pleasure and pain are, thus, not given by someone else but are obtained as a result of one's own actions done at some point of time in the past. For everything that we experience there are substantive causes and there are intermediary agencies. Generally, we don't distinguish between the two and attribute the actions of the intermediary For Personal & Private Use Only

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D.S. BAYA 'SREYAS' SAMBODHI agency to its intention. That is where we go wrong. When we hold an interme diary responsible for our pleasure or pain that he becomes an agent for, we develop a feeling of liking or dislike for him. We reward him for none of his merit or we punish him for none of his fault. The merit or fault is always our own. This is one truth that truly states the essence of 'Karma Theory', which if properly understood and appreciated may save us from many a trouble and misery. Most of the times we make the mistake of taking the agents as the principals and consider them as our friends and foes when they become the means of our pleasurable and painful experiences. If we develop the right perspective and take the agents as such, we can lead a truly happy temporal life as well as achieve spiritual benefits at the same time. Doctrine Of Karma As The Basis Of Harmony And Contentment - Discontent is an outcome of a feeling that we are not getting our due. This * feeling strengthens when we hold someone else as the dispenser of pleasurable goods or that of torturous punishments. The feeling is reinforced every time we are deprived of some goodies and think that we haven't got our due or when we go through an unpleasant experience and feel that we have been unduly punished for no fault of ours. This feeling persists as long as we continue to think that: someone else is responsible for our pleasure or pain. Again, when something untoward happens to us and we consider someone responsible for it, a feeling of animosity towards that person cannot remain without creeping in, in spite of our best efforts to the contrary. This feeling of animosity is contagious and transfers itself to the other person as well. It generates a vicious cycle of hatred and enmity that can only end in more misery. On the other side when we have a pleasurable experience, we look at the person or agency responsible for giving us that pleasure as our benefactor and develop affection and attachment for it. This attachment gives rise to new expectations to which only an exceptional few may rise. When the expectations are not fulfilled the attachment changes to aversion and we get into another vicious cycle of disaffection. Karmavada also helps us in overcoming pramada or negligence or sloth, which is one of the most potent causes of worldly lack of prosperity and that of karmic influx. Negligence keeps us from doing our duty, either temporal or spiritual, and results in worldly penury and spiritual bankruptcy. Karmavada also keeps us from many a sinful deeds when we think in terms For Personal & Private Use Only

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Vol. XXVI, 2003 DOCTRINE OF KARMA : A SCIENTIFIC VIEW.... 37 of their dreadful retributions and urges us to perform pious ones thinking of the pleasures that will accrue thereby. It makes us sin-fearing and altruistic. Will not a world inhabited by sin-fearing and altruist human beings a worthier place to live in than it is today? A true appreciation of the Doctrine of Karma changes all this and gives us a new perspective with which to rationalise out thoughts. When we start thinking that none else but we ourselves are responsible for all our happiness and miseries, we have a totally changed chain of thoughts. Our current of thoughts shifts from blaming others to blaming ourselves. We become more contented and start thinking in terms of doing something that would enhance our pleasures and reduce our sufferings in future. It marks the beginning of a truly happy and contented life that also promises a more fulfilling and pious future. We become happy with ourselves and the world at large and the future stops looking bleak and barren. The Doctrine of Karma is, therefore, a formula for a happy and contented practical life. The Spiritual Benefits Of The Doctrine Of Karma - Spiritual benefits of a soul are directly linked with its capacity of looking at things in the right perspective, its victory over passions, overcoming attachment and aversion and development of a truly detached disposition. Attachment (raga) and aversion (dvesa) are the two generals of the army of delusion (moha) that constantly attack the worldly living beings. Succumbing to delusion and attendant attachment and aversion gives rise to passions like anger, pride, deceit and greed, which are, in turn, responsible for all worldly misery and karmic bondage. A proper understanding and appreciation of 'Karma Theory' helps us in understanding the mechanism of attachment and aversion and can become the means of breaking the bondage of delusion - 'Mohaniya Karma' with its attendant attachment, aversion and passions - and pave the way for not only a harmonious mundane life but also for the ultimate goal of liberation through consequent victory over the delusion that causes attachment and aversion. A little deliberation on how a lack of proper perspective results in attachment and aversion and how a proper understanding of the basic principles of karma-theory helps us in overcoming them will not be out of place. Lack of perspective distorts our thought-process and makes us think that the person detrimental to our worldly interests is responsible for our misery and we have a feeling of aversion (dvesa) towards him and a feeling of attachment for the one For Personal & Private Use Only

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D.S. BAYA 'SREYAS' SAMBODHI whom we consider helpful to our mundane interests. A proper understanding of the underlying principle of karmic association and retribution puts our thoughts on the right track and we develop a feeling of neutrality or madhyastha bhava so essential for spiritual advancement. This madhyastha bhava ensures lack of attachment and aversion and consequent destruction of moha, which opens the simsim of enlightenment and emancipation. Conclusion - I wish to conclude my presentation by saying that a correct appreciation of the basic principles of the Doctrine of Karma puts us on the high-way.to a truly gentle life in which there are no hatreds and no cravings; in which there are no attachments and no aversions; in which there are no expectations and no painful disappointments and disenchantment; in which there are no enemies and no friends. I would like to quote - "Sadho nikalen sair ko, mangen sab ki khair | Na kahu se dosti, na kahu se bair 11" Will not such a life be a more wholesome one ? OOO 1 Appa katta vikatta ya suhana ya duhana ya 2 "Kadana kammana nathi mokkham |" For Personal & Private Use Only

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THE DOCTRINE OF KARMA & LESYA - THE JAINA PERSPECTIVE KOKILA H. SHAH There is a saying: "As man sows, so does he reap". The doctrine of karma has been widely accepted in ancient Indian thought. Almost all the religions and systems of philosophy talk about 'karma' The Jaina doctrine has no exact parallel in any other system of thought. The Jainas have an altogether different conception of karma and their doctrine is unique with its emphasis on human freedom and responsibility. Human beings experience suffering and happiness. What is the original root of happiness and misery, progress, fall and other diversities found in the universe? A man working hard gets less return while another man earns crores of rupees with slight effort. The individuals differ in their personal characteristics. One man is prosperous, the other is not. What is the cause of similar and other differences ? The doctrine of karma is the key that unlocks all the riddles of apparently unintelligible world. It explains all these problems scientifically and rationally and reveals mysteries. There are no miracles. Karma is the cause for the variety and disparity that are discernible in the universe. Universe is a system in itself subject to the laws inherent in its very nature. There is no chaos, no disorder. The present paper attempts to explore many diverse aspects of the Jaina doctrine of karma. The paper is divided into two parts. The first part deals with the karma theory, while in the second part, an attempt is made to highlight in brief, the relation between Karma and Lesya. There is universal law of causation. As applied to the sphere of actions, it means every action must be followed by its proper effect. It is this universally acknowledged law of retribution that is the doctrine of karma. A deed can not die but must necessarily lead to its legitimate results. The doctrine is centered round the concept of moral order in the universe variously called rta, dharma or karma. For Personal & Private Use Only

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40 KOKILA H. SHAH SAMBODHI This moral order ensures that everyone gets the good or bad fruits of his actions. The differences among souls arise due to impact of karma. The diversity is produced as the result of forces generated in the past. Lord Mahavira is known to have said to his disciple Gautam, that just as a sprout has a seed for its cause, there is a cause for happiness and misery. Thus it is that each act inevitably leads to its fruits. The acts of one's life are called karmas, the good or bad effects of which it is impossible for a person to avoid. Jaina scriptures like Sthananga Sutra, Uttaradhyayansutra, Bhagvati sutra etc. contain general outline of the doctrine and the details have been worked out in karmagranthas. In Jainism 'Karma' is refined matter - the subtle matter gets transformed into different kinds of actions producing effect. As it is said "Karma is matter, peculiarly modified because of its proximity to the conscious principle. Karma supplies to and builds up for the soul the various instruments, through which it functions in the mundane sphere." In Pancastikaya Kundakundacarya says - Jivoti Kamma Samjuto i. e. Jiva is in association with Karma.2 In Tattvarth Sutra Umasvati says karmic matter flows into the soul and binds it. "Activities of body; speech and mind is yoga - it is inflow of karma"3 Thus Karma is attached to the soul by its own actions. The fruit of karma is irresistible. On the destruction of Karma future happiness of soul depends. Karma theory shows how different Karmic energies become operative in the spiritual career of the soul. In Uttaradhyayansutra - it is said, that the painful condition of the self is brought about by one's own action and not by any other cause like fate or chance or the like. Sometimes, the effect of an act may take time to be explicit, but the Karmas are never fruitless. It is further said in Jaina texts that all living beings owe their present form of existence to their own karmas. Thus souls' position can be improved or worsened by Karmas. Each individual will get the return according to the energy he puts forth and except for Karmas earned for oneself by oneself, none gives anything to anyone. The theory presupposes that there is a soul which needs to be realised. It is necessary to understand the essential principles of Jainism and its assumptions which are as follows: 1) Existence of soul as an independent substance 2) Immortality of soul. 3) Karma and Rebirth 4) Possibility of liberation from the bondage of Karma For Personal & Private Use Only

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Vol. XXVI, 2003 THE DOCTRINE OF KARMA & LESYA.... Jain texts explain in detail the nature of soul It has been expounded in the following six tenets. (1) The soul exists. (2) It is eternal. (3) It is doer of its actions. (4) It is enjoyer of the fruits of its actions. (5) There is liberation. (6) There are means for liberation. The theory of Nine Categories Navtattvas explains elaborately how the bondage of soul arises by way of Karmic effects upon it and how these effects are got rid off and Liberation is attained. Thus it becomes obvious that birth, death, pleasure, pain and other vicissitudes of life are brought about by the effects of Karma. Its Karmas pursue the doer, he must suffer misery. alone, So as is narrated in Jaina Sutras The soul is the doer and enjoyer of the happiness and misery'. [Appa katta Vikatta ca Duhanam ca Suhanam ca]6 (3 kattA vikattA ca duhANaM ca suhANaM ca ) Also, there cannot be liberation without enjoying the fruits of the actions. done." In Sutrakritang," it is said that "out present life is the effect of past actions (jaM jArisa puvvama kAsi karma tameva Agacchati saMparANa) and further it states that a man is suffering because of his own deeds." Thus each act inevitably leads to its fruits, you may reach wherever you desire. But good or evil acts contracted by you shall not leave you like your shadow. Jain mythology is full of stories demonstrating the power of Karma. The task of the soul is to detach itself from the existing Karmas. because it is Karma which obscures the pure soul. There are eight basic types of Karmas and one hundred and fifty eight sub types. The matter which gets attached to soul is transformed into eight kind of karmas and produce various effects as follows. 41 - 1) Jnanavarniya Karma That is, knowledge obscuring karma It obstructs functioning of the senses and mind. 6) - 2) Darsanavarniya Karma - Apprehension Obscuring Karma. 3) Vedniya Karma feeling producing which is the cause of pleasure and pain. 4) Mohaniya Karma - Deluding Karma- which obscures right vision. 5) Ayu Karma - Age terming Karma It determines duration of life in the four states of existence. - physique determining which determines body beautiful or ugly etc. 7) Gotra Karma Status determining which is responsible for birth in high or low families. For Personal & Private Use Only

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KOKILA H. SHAH SAMBODHI 8) Annaraya Karma - Which obscures the power of the soul. A living being is free in accumulating the Karmas but once accumulated it is beyond his power to control their fruition. An individual's actions reflect vibrations in his soul and will generate consequences related to the mode and nature of the action. If one helps others he will get help in future and the like. Though there is retribution, it is possible for an individual to evade the effects of certain Karmas by extraordinary exertions, penance, meditation etc. But if a person performs the act with great attachment then Nikacit Karma is produced the effects of which one has to enjoy. In this context, we are reminded of king Shrenika who had shut down a female deer which was pregnant. One arrow took two lives at a time and so the king thought "Look at my valour." This keen mental resolution contracted for him unavoidable karmic effects as a result of which he was born in hell. Karmgranthas discuss different aspects of Karma such as (1) Udirna - that is karma expressing its effects earlier than is the case (2) Apavartana, Increasing or decreasing of its period or intensity. It is clear that the doctrine of karma is not only an ethical principle but a cosmic law. The fundamental point is that everything in the world is governed by a fixed association of cause and effect. However, one chief point is that it is not a theory of Fatalism - Niyativada as it puts stress on human efforts. There are Five samvayas - Associated causes working together Jainism clearly declares that the man is the master and the architect of his destiny. It places great responsibility on human beings, each one will have to reap as he sows and hence a man may do evil at his own peril. Doing harm to others is doing harm to oneself. Human beings have maximum choice, how we choose, how we respond to the effects of an earlier action does alter the course of new cause in Karmic cycle. In Acarang Sutral it is said - 'you are your own friend, why you wish a friend beyond yourself. ['yfre 949 fuei fo afe fa fhosoft ?'] There is no perfect determinism. Though present is determined, and we are not free to do many things, we are also free to do other things and we cannot be freed from the results of our actions. Future is only conditioned. There is no predestination. Soul is not bound by the force of something outside itself. Jaina philosophy of Karma thus reconciles Freedom with determinism. There is no place for grace of God. Jainism is a religion of selfreliance. Karmas are fructify by their own nature and get exhausted after enjoyment. It is not necessary to consider God as a Fruit giver. There is optimism giving hope to individual that the cause of future happiness is contained within himself. According to Karmas man takes rebirth in any four states and goes to For Personal & Private Use Only

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Vol. XXVI, 2003 THE DOCTRINE OF KARMA & LESYA.... higher state of existence due to impact of good conduct, that is meritorious karmas - says Acarya Haribhadra." Thus it is Jaina point of view that a human being can achieve freedom from karmas by his own efforts. He alone is responsible for all that he does. It means there is no provision for Creator God. Soul creates his own destiny. The Law of Karma does not advocate the theory of predestination and god's grace. Theory of transmigration is closely linked with doctrine of karma It is evident that the Karma theory is very foundation of Jaina thought. Part - II Karma & Lesya - The theory of karma has special significance if we consider it with reference to concept of Lesya, that is - 'Soul colouring'. The question is what are the roots of Karmabandh? It is said in Jain texts, that, whenever a soul experiences this or that mental state, at that very time it gets bound by corresponding good or evil Karmas. In Karmagranth, Six Lesyas are described in relation to soul & Karma. In Jain sutras, Lesya is defined as follows : Jogapauti lessa 12 Kasayaudayamjiya hoi Tatto donham Kajjam, bamdhaccaukm Samuddhittham.'13 It means Occurrence of soul colouring as a result of activities of mind, speech & body due to the rise of passions is called Lesya. The twin effects of activity and passions is to bring about bondage of four kinds of Karma.! According to Sutrakritangal - Lesya is a term signifying colour. Lesya is said to be that by . ' means of which soul is tainted with merit and demerit. It arises out of yoga and kasaysa, namely, vibrations due to the activities of body and mind and speech and passions. The lesyas are different conditions produced in the soul by the influence of different kinds of karmas. It is significant to note that lesyas are not dependent on the nature of soul but on the Karma which accompanies the soul. Just as the gem called spatika crystal is pure and transparent, the soul also is pure in its original form. If we place near spatika any colour, it acquires that colour and radiance. Soul also assumes various forms in accordance with the effect of Karmavargana on it. It keeps changing. Lesya is name given to these various transformations the soul undergoes. Its working is sure subtle. It comes into an operation when an individual adopts certain mental attitude. The point is - karma consists of acts and intentional and unintentional that produce effects on the nature of the soul. The soul is not passive, that is, it does not remain untouched For Personal & Private Use Only

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44 KOKILA H. SHAH SAMBODHI or unaffected by what a person does; but is susceptible to the influence of karma. In a way, the roots of Karmabandha are in mental dispositions for which the Jaina technical term is Lesya - having traits of touch, smell, colour and taste and intense modifications of mental vibrations, which is matter, now photographable by a special camera, as they say. The entire science of colour appeal and colour treatment is based on the concept of Lesya or mental states causing colours - the aura around organism. Lesyas are specifically mentioned to be of six kinds bearing six distinct colours, namely, black, blue, grey, yellow, red and white. Actually they are narrated as Krisna, neel, Kapot, Pita, Padma and Sukla. They are described in terms of taste etc. The mental characteristics of a person possessed of six lesyas are described as follows: 1) Black - A violent, hostile, unsympathetic man who is devoid of goodness and Compassion has a black lesya. Blue - A dull person with fickle mind devoid of discrimination and intelligence has a blue lesya. 3) Grey lesya - A man who gets frequently angry, censures others, blames others, is susceptible to fear. has a grey lesya. 4) Golden Yellow - A clever person who knows what is good, wbat ought to be done and what not to be done, who is sympathetic and is engaged in acts of compassion and charity has yellow lesya. 5) Padma lesya - A man who is generous, honest, straightforward in his dealings, possessed of great forbearance has padma - pinkish red lesya. 6) Sukla - White lesya - A person who is pious, whose conduct is good, devoid of passions, and attachment and hatred has sukla lesya. "One engaged in meditation called dharma-dhyan is possessed of three lesyas viz., yellow, lotus coloured - Padma and White - Sukla which are respectively more and more pure and are each divided into subtypes like intense mild etc. The Black, blue and grey are the three types of inauspicious lesyas as a result of these three lesyas. Soul is reborn in law state of existence. "On the attainment of mental purification there will be purity in the Lesyas, it should be understood that the subsidence of passions leads to attainment of mental purification"ls. In general, from the first to the last stage, selfishness decreases, compassions and other virtues multiply with ascendancy in gunsthanas and For Personal & Private Use Only

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Vol. XXVI, 2003 THE DOCTRINE OF KARMA & LESYA.... drastis as per Jaina philosophy. The Karma brings a transcendental halo to the soul - which can be called lesya. It is psychical aspect - of the soul - the mental states - Bhava Karma Lesyas have moral effect. If one can maintain and nourish auspicious lesyas, the result is happiness and spiritual prosperity. Jain path of purification is therefore the attainment of this ideal. And there are means like cultivation of anupreksas and auspicious thoughts - All souls wonder in world due to Karmas. This is the fact which must be understood. By way of conclusion, it may be said that the doctrine of Karma and lesya is peculiar to Jaina tradition. Its true understanding enables us to endure suffering with equanimity and without losing hopes. The unique feature of Jaina point of view is that mere action cannot be fruitful without thoughtfulness. In Jaina texts it is said that it is bhava or intention that is important. The soul free from attachment is not bound by Karmas. This is possible when soul has right vision and knowledge. The secret of true religion consists in realising this fact. It is said in Jain Sutra16 one who practices such religion in the form of non-violence self-control and austerities, to him even gods bow down. It would be appropriate to end the paper with the verse which refers to ceremonial aspect of the Jaina religious practice emphasising - Dharma - a system of good acts and attitudes and in which forgiveness is extended to all Khamemi Savvajive Savva jiva khamantu me metti me Savva bhuesu Veram majjha na kenavi "I ask pardon of all living creatures, may all of them pardon me. May I * have a friendly relation with all beings and unfriendly with none." It is with conscious practice that one can learn to maintain good. REFERENCES : 1. H. Bhattacarya - Reals in Jaina Metaphysics. P. 197. 2. Kundakundacarya - Pancastikaya - 27. . 3. Umasvati - Tattavrthsutra VI 1.2. 4. Uttaradhyayan Sutra - I - 12-11. 5. Rajchandra - Atmasiddhi - 43. 6. Uttaradhyayan Sutra 20 / 37. 7. Ibid. 4 / 3. 8. Sutrakritang 1/5/2/ 23. 9. Ibid. 1/7 / 11. For Personal & Private Use Only

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KOKILA H. SHAH SAMBODHI 10. Acarang Sutra 1/1/ 3 / 3. 11. Haribhadra - Astaprakarana 24 - 1. 12. Samansuttam - 532 (Lesya sutra) ed by J Varni 13. Devendrasuri - Karmagranth. I, 93 14. Sutrakritanga - 1 - 6- 15. 15. Samasuttam 16. Pratikramansutra 270 000 For Personal & Private Use Only

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THE KARMA DOCTRINE IN THE SWAMINARAYANIAYAN NAVYAVISISTADVAITA AND IN SPIRITUAL DISCIPLINE* N. M. KANSARA A desire within the heart to enjoy the sense-objects that have been preciously seen, heard, or indulged in, as also the desire to enjoy those senseobjects that have been previously indulged in, remaining latent as unconscious impression in the mind, is called vesana.1 A soul (jiva), in its past lives has performed many karmas, some with sattva-guna predominating, some with rajo-guna predominating, and some with tamo-guna predominating, As a consequence of these karmas, God grants that soul a body of the germinating (udbhijja) category, or a body of the viviparous (jarayuja) category, or a body of the sweat-produced (svedaja) category, or a body of the egg-born (andaja) category. God also grants it the fruits of its karmas in the form of happiness and misery.2 In the case of a devotee whose senses are not drawn towards any of the sense-objects, nor do vicious thoughts arise in his heart, still fails to experience profound happiness, does not feel that he is extremely fortunate and completely fulfilled. Whereas others in the world are constantly being troubled by lust, anger, avarice, infatuation, arrogance, desires and cravings, and are subject to the three types of sufferings, day and night.3 The good or bad that occurs due to one's previous samskaras is apparent to everyone in the world. For instance, the case of Bharataji becoming attached to a deer can be understood to be due to prarabdha. Or, if a poor person were to receive a large kingdom, then everyone would come to know it. That should be known as prarabdha.* If one's resolve in worship, remembrance, and religious vows remains For Personal & Private Use Only

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48 N. M. KANSARA SAMBODHI exactly the same despite the influence of extremely adverse places, times, actions, and company, then the force of good deeds and merits previously performed by one must be extremely powerful. If, on the other hand, one's intellect becomes polluted despite extremely favourable places, times, actions and company, then it is because one must have committed a grave sin or spited a great devotee of God, either in a past life or in this life. If the extremely great saintly person becomes pleased upon a person, ten regardless of how unfavourable the persons sanskaras may be, they are all destroyed. Moreover, If he is pleased, a beggar can become a king; regardless of how unfavourable a person's prarabdha may be, it becomes favourable; and regardless of how disastrous a misfortune he is to face, it is avoided. The activities of the gunas are caused by the karmas. Specifically, the type of the karmas one has performed previously determines the guna that will prevail. Hence, if a person in whom rajo-guna and tamo-guna are prevalent attempts to concentrate and meditate on God, he will not be able to do so. In such situations, he should utilize the strength of Self-realization and God's greatness. Some children have a mature nature like elder people, whereas some have an extremely fidgety nature. For the most part, a good nature is due to company, but in some cases, it is due to past karmas. Each of the eight factors of place, time, company, etc., has a force equal to that of the past samskaras. Thus, when one encounters them, they overpower the force of the past samskaras. After all, if good deeds and bad deeds are performed only by the influence of one's sanskaras, .then all the moral prescriptions and prohibitions of do's and don'ts, as found in the Vedas, sastras and Puranas, would become meaningless. But these scriptures, which have been written by the great men, can never become false. Either due to very strong samskaras from the past lives, or by serving and thus pleasing the Saint who has such firm attachment with God, these two methods help create deep attachment towards God. Besides these, there are no other methods. 10 If one were to displease God and His Saint, then despite the fact that one had performed such karmas that would have led one to heaven, all those karmas would be destroyed and one would be consigned to hell. Conversely, if one were to perform a karma by which God and His Saint are pleased, then even if one were destined to fall into hell, all of one's impure karmas would be destroyed and one would instead attain the highest state of enlightenment." Only those who have For Personal & Private Use Only

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THE KARMA DOCTRINE.... Vol. XXVI, 2003 accumulated a great number of merits from performing good deeds receive the opportunity to serve God's Saint, but those who have a few merits do not.12 49 When there is the predominance of favorable Time, it diminishes the power of the impure karmas of the jivas. Yet, when a terrible famine strikes, every one suffers; or when there is a horrendous war, hundreds of thousands of people are killed at once. In these cases, it is the intense power of unfavourable Time that overcomes the force of favourable karmas of the jivas. So, when the influence of intense Time prevails, karmas have no influence." Spiritual discipline (adhyatmika sadhana), as admitted by all the holy saints of all the nations, really begins only when the meritorious deeds performed in previous births mature for activation. India and a half of the human race today accepts karma and reincarnation as established facts of nature, since the former implies the law of nature, rather that of cause and effect, ensuring that every action generates its results, and it connects itself to the doer of the actions; it is known in physics as the law of equilibrium; in jurisprudence as the law of justice which metes out rewards and punishments, and in ethics as the principle of right and wrong conduct. In Indian context, the word karma denotes the invisible astral effect generated by an action, rather than the action proper. Thus, the right actions are those that create good karma, and the bad ones those that create bad karma. This is expressed pithily in the well-known Sanskrit saying: 'Paropakarah punyaya, papaya para-pidanam / Emerson, the famous physicist, has shown that the law of compensation operates in every field of human thought and endeavour, moral and spiritual as well as the physical. This is but the same as the law of karma as has been found, since thousands of years, by the ancient Vedic seers of India, as actively prevailing in the world of animate beings, both static and mobile, also in the things seemingly inanimate but really highly mobile. This law of karma demand that every living being, every creature, from primordial protoplasm to human brain, from amoebae to archangel, must receive the exact balance of accounts, the precise compensation for each and every act. This is karma. The well-known law of physics is that action and reaction are equal, but opposite in directions. This is the law that brings back upon the doer, in spite of himself, the legitimate results of his conduct. He must gather the fruit of his own actions. That reaction he cannot escape. So action and reaction are the dual forms of karma. Animals and human beings comprise one big family with a complicated but inseparable history and an inseparable karma. Automatically, and by For Personal & Private Use Only

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50 N. M. KANSARA consequence, this great law implies as the main reason why human beings should not kill and eat, and also even mistreat, the animals. The great fact of high importance to us is that according to this law, we are all constantly creating karma, rather incurring debts, and all of these debts must be paid off. This is the gist of the whole problem. SAMBODHI Being very generous, the Nature frequently allows much time, extending over long periods covering several births by way of installments, for the payment of these debts. She graciously grants the sinner plenty of time for repentance and compensation. If one were wise, one would never run into her debt. And, if one did run into her debt, one would seize the first possible moment to pay off the debt. Otherwise, sooner or later one has to make full payment, often with heavy compound interest. But this very fact of the Nature's generosity with the time for payment sometimes leads to terrible misconceptions, resulting in the self: deception on the part of the wrong-doer. It occurs very frequently that the life accounts of some of the human beings are not balanced at the time of their death. But the law of karma is inviolable. And if there be any karmic relation between two beings, that relationship can never be terminated until all accounts are settled between them. This entails in its course the law of reincarnation. In his Yoga and Western Philosophy, Geraldine Coster has put this very clearly in the following words: It is our custom to regard this philosophy of karma as one of indolent easy-going fatalism, and to attribute to it many of the evils of Eastern social life. But it is in reality the complete negation of fatalism, in that it deletes chance, destiny, in the colloquial acceptation of the word, and the idea of overruling Providence, all three fairly common conceptions in the West. It represents man as the sole and absolute master of his own fate forever. What he has sown in the times of ignorance, he must inevitably reap; but when he attains enlightenment, it is for him to sow what he chooses and reap accordingly. There is a perfect solution of our social and economic difficulties. The whole world, particularly the Western world, is profit-mad, because human energies are devoted to heaping up profits, without caring as to how they get it. In such a situation it is but sure that just so long as this system prevails, the whole world would present a gigantic scramble of robbers, each trying his best to take from all the rest, without stopping to think of the day of payment. Modern business methods are nothing more, nor less, than a belated survival of the days of lawless plunder, pillage and the destruction of the weak. This is due to a lack of understanding of the law of karma. For Personal & Private Use Only

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Vol. XXVI, 2003 THE KARMA DOCTRINE.... 51 To most men death is like a plunge into total darkness. They have no idea where they are going or what is to happen to them. But, when death overtakes them, they simply transferred or transported to another field of action along with their astral bodies (linga-sarira); their accounts go with them. None can leave his record behind nor can he conceal it. Like the dog's tail, his records go with him whenever he goes. If they are not settled before death, they must simply return to this world for the settlement. The seeds of all their karma is stored up in their respective causal bodies (karana-sarira), as infallible record, in which the recorder never makes a mistake. Like the revolutions of the sun, moon and the stars this is a fixed law, irrespective of whether one may or may not believe. The ancient seers have generally recognized three kinds of karma: viz., (1) the 'Fate', also called the prarabdha-karma, that one may have earned in one or more previous lives, and on which this present life is based; (2) the 'Reserve', also called the sancita-karma, like money deposited in a bank; and (3) the 'Daily', also called the kriyamana-karma, i. e., the actions that we perform from day to day. When a Sadguru takes over anyone as his disciple, that fact materially alters the disciple's karmic status, with his whole destiny undergoing a complete change, though he does not interfere with the prarabdha karma of anyone, since it is considered fixed and final, and must be endured or gathered as what one has sown. With all the rest, the Sadguru may do as he likes according to whatever he thinks best for the disciple.. When the life of the disciple ends, his record will be clean, and he will be free forever. The Sadguru will never allow the disciple's karmic burden to become too heavy. Often he even bears a portion of them himself, out of great love and sympathy. Transmigration is a part of the teaching of all great Sadgurus, and cannot be left out to please anyone. The Creator has not left out of his scheme. It is like death itself. Degeneration is as much a law of nature as is growth and evolution. They are both nature's processes. They are not within our control, but by obeying the laws of nature we can avoid descending to any lower status. But no man can violate nature's laws and escape her punishment. If we admit the ascent of living forms, we are obliged to admit the descent of forms, even if we think of the forms of the species themselves, their mere physical forms. They are subject to the same general laws of improvement and degeneration. Just think of the eight million and four hundred thousand living species, untold billions of individuals, in each of whom is a spark of the divine For Personal & Private Use Only

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52 N. M. KANSARA essence, like a tiny light glowing in the darkness, but slowly awakening to a higher consciousness! SAMBODHI No matter how long it may take the prodigal son to come to his senses and return, the light is always kept burning in the palace of his unendingly merciful Supreme Father, waiting for him. He must come home when the full measure of his karma has been paid. If he sinks down by unworthy conduct, he may come up again by suffering and good deeds. Life is full of give and take. If the giving is more than the taking, by just that much the individual rises toward a higher life. This is the unfailing law of karma, the principle of eternal balance. It is very important fact that no individual can ever pay the debt for another. Theologians have made the terrible blunder of ignoring this fixed and immutable law of nature. They have built up their theological idea vicarious. atonement in contravention of the law of karma. If Jesus could pay the debt of the whole world by his death on the cross, then the great law of justice becomes inoperative, and the old superstition of animal and human sacrifice would stand justified! The whole misapprehension is built up on the old rule of sacrifice and substitution, which was but a trick of ancient man to try to escape the legitimate consequences of his own actions; he only deluded himself into thinking that he had escaped his karma, but as a matter of fact, he greatly added to his karmic burden. They knew they had to do something to escape the consequences of their moral debts, but they did not know who do. The whole scheme rests upon the assumption that God and the devil are running a dual empire; and the devil is in the ascendancy most of the time in this world, the Lord himself being but little more than a nominal sovereign obliged to keep up appearances under the embarrassing situation. The Christian idea of vicarious Atonement is directly opposed to the eternal law of justice, which runs throughout nature. All men have not the opportunity to meet a Sadguru; the reason is that they have not earned that privilege. And, when they have earned the right, there is no power in the world that can keep them away from the Sadguru. There is no injustice in this thing. If some people are favoured in India, while so many good people in Europe and America have no such opportunity, it is because these people in India have earned the right. God only knows how many long and weary ages they have waited and suffered and worked, only to be born in India with but little of this world's good and even poor mental equipment, yet with hearts filled with love, ready to follow the Sadguru with no misgivings, no mental pulling back. For Personal & Private Use Only

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Vol. XXVI, 2003 Many of them may have nothing else. They may be poor and ignorant, but they have good karma, and so they find themselves at the feet of the Sadguru. THE KARMA DOCTRINE.... On the other hand, a man in Europe or America may have great intelligence, wealth and position, yet his karma of past lives may not have entitled him to meet a Sadguru in this life; not because they live far away. Would find him even if he had to come across the seas to them. In every case it is the good karma that brings the soul to the Sadguru. .The final goal, the extreme good fortune, the very highest reward of good karma is to bring the individual to the Sadguru, assuring his early liberation from the wheel of rebirths and of re-deaths. Like all other teachings of the Sadgurus, this is founded upon observation and personal experience, upon sight and hearing, upon positive knowledge. When anyone enters the higher fields of knowledge, he is able to watch the operation of karma and reincarnation, to see clearly and remember his own past lives, to see exactly how the law of karma and reincarnation works out in his long succession of lives, how he came and went, times without number, always bringing with him his unsettled accounts. The great law is then no longer a more theory or a doctrine to him. REFERENCES: 1. Vacanamrta, Ga., 11. 2. Ibid., Ga., 13. 3. Ibid., Ga., 24. 4. Ibid., Ga., 29. 5. Ibid., Ga., 55. 6. Ibid., Ga., 58. 7. Ibid., Sa., 9. 53 Paper presented at the Seminar on "Bharatiya Darsano-mam Karmamimamsa", organized by L. D. Institute of Indology, Ahmedabad-380 015, in 2122 April 2003. 8. Ibid., Lo., 8. 9. Ibid., G. II, 27. 10. Ibid., G. II, 29. 11. Ibid., G. II, 45. 12. Ibid., G. II, 59. 13. Ibid., Var. 6. For Personal & Private Use Only

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SPACE TRAVEL OF THE SOUL D. G. VEDIA It is known to us all that some philosopers believe that the knowledge acquired, accumalated and increased through perception lies in the soul of the being. While some imagin that the knowledge of the external things already lies in the human being, as one may have perception of the perticuler thing without its existance in the external world nearby. Some believe that soul resides in the most inner part of the body and is covered with the five sheets namely Annamaya, Pranamaya, Manomaya, Vijnaamaya and Anandamaya Kosas as bondage. Some worship the soul through Agnicayana Vidya and desire to achieve the goal of emancipation by realising the ownself from the cycle of death and rebirth caused by the bondage of action. Some consider the cit as the soul. "One who accumulates-" (Ciyate) is cittam. The soul possesses the bodies of three types i.e. Karana Suksma and Sthula. The body is called Deha, Sarira, Vigraha, Vayava, Tanu, Murti and Pari. The soul is eternal. It has no birth or death. But it resides in the body on account of actions associated by Avidya or Atisaya i.e. Sukra which results in the physical body through Mana, Prana and Vak Suksma body is Alingika formed by Sun and Moon i.e. Siva and Uma. While this stula body is constirued through co-mingling of Sukra and Sonita. This physical body is Annamaya, sustained by food. All these three bodies are considred as the result of the bondage of actions good or bad. The wordly experiences leave their impressions on the mind and give the birth to the desire to have more and more experiences. Such desires are known as Vasana. Due to Aditya one thinks such experiences and desires are of the soul itself, as one believes the soul and body as one. To them the physical body is the Soul itself. So one has to be free from all the three bodies i.e. Karana, Suksma and Stuala to achieve the final goal of emancipation which is the final goal of the human life. So Isoopanisad says after knowing it only, one crosses the death and no other path remains to cross (Tameva Viditva ati Murtyam eti nanyah Panthah Vidyate Ayanaya). Brguvalli of Kathopanisad calls this Nisreyas mukti, while svarga is For Personal & Private Use Only

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Vol. XXVI, 2003 SPACE - TRAVEL OF THE SOUL superior to the prior one. Tailtiriya Upanisad enurerates the five sheets of the soul are Vak, Prana, Mana, Vijnana and Ananda on account of the assosciation of the soul with these sheets the soul is known as Parmatma, Ksetrajna, Mahatma (Sodesi), Sutratma and Bhutma. Jivatma residing in the physical today of five elements namely Earth, Water, Tejas and Air and Ether (Akasa) possesses personalities of Ksetrajna Mahan and Bhutama confined. So this physical body possesses chiefly saura, soma and Bhuta, elements of sun, moon and Panca Mahabhuta respectively. The Bhutama makes one to believe the physical world as real. To him perception is the only source of knowledge. This Dehatmabhava leads the soul to the bondage of actions. All the upanisads agree to the four stages of the soul passing through the experience of Jagrata, Svapna, Susupti and Turiya. In Jagrata stage Kestrajna accumulates the wordly experiences through the organs as Bhutatma with perception as I see, I hear, I taske, I trough, I smell, I enjoy, I feel sorrow etc. There is no distinction between body and soul. So Ahmkrti (ego) is in the centre. Association of the soul with the five elements and mainly with the earth the sourrounding of the earth or of the earthen atmospher always attract the Bhutatma to the earth through the experience of the objects Sabda, Sparsa, Rupa, Rasa Gandha enjoyed through the five organs ears, skin, eyes, tounge and the nose on account of the predominent elements namely Akasa, Vayu, Teja, Jala and Psthvi. Bhutatmama enjoys the worldy experiences and wish to have such experiences more and more. Such endless ardent desires keep the soul always associated with the wordly environment even after death. Such soul can not move upwords on account of the bondage of Vasana. In Puranas the yayati episode preaches this philosophy and shows that such endless desires spoil the human goal of self-realisation. Such thirst for worldly experiences keeps the soul in the lowest state of the environment of earth i.e. Bhumandala. In this state soul desires to satisfy his thrist for worldy experiences even in bodiless condition by entering in the physical bodies of the other beings. This is Durgati of the soul. Yayati, lastly gives up the thirst of the senses for the objects. In this Jagrata state the Bhutama is samvid who may have the knowledge of perishable body and the things made of the five elements. The soul is quite different from the physical body. Gradually this knowledge leads one beyond the worldly experiences. In this state the effects of the actions never bind the soul. He acts only according to the nature. No ego is associated. Ahmkriti disappears. No desire for fruits of action is any more. One For Personal & Private Use Only

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56 D. G. VEDIA SAMBODHI never suffers thirst for enjoyment of the objects through senses. Such state of Bhutatma helps the soul to move up from the enviornment of earth i.e. Bhumandala after death and his space travel starts. So the soul is known as Preta after death, as it moves upwards. We experience the mental state of the soul in dream where we enjoy the physically absent objects through organs. In this state soul is known as Mahan Atma. This state is called Tejasa. Mind is incarmation of the moon or Soma. The luner element associated with soul makes him to have such mental experience. Here the soul is S'raddhamaya associated with the watery elements of Soma. In this state the luner elements make the soul thinking the objects near to the soul. So the state of the soul is called Tejasa. This psychic stage leads the person in dream to believe that even idea of the things before the soul can be experienced. This luner element keeps the soul to experience. This luner element keeps the soul, associated with the effects of the worldly experiences. But predominant lunner elements leads the soul to the luner path or space travel of the soul to the moon. This is known as Krnsagati of Gita, Arciradi marga of the upanisads and Pitryama of the vedas. The Puranas have elaborated this space travel very clearly. We shall try to understand it clearly later on in accordance with it. In third satage the soul is known as Prana. This state is concerned with the soul known as Ksetrajna. In this state soul does not have wordly and mental experience. He withdraws himself from the physical world as well as mental one. He enjoys sweet sleep. But after awakening he thinks, I have enjoyed sound and dreamless sleep. So the soul is the witness of the experience. This is susupti state of the soul. In this state he is known as Ksetrajna having solar element predominent. Thus after death the soul gets rid of the natural surroundings of the earth and moves upwards due to the luner and solar prelominent elements concerned with Vayu and sun. Here in this state he leaves aside the element of earth in much proportion but not completely. So it becomes difficult for himself to move upward. As soul is a part and partical of the Bhutatma he is known as Vaisvanara. In all these three states he is known as sun, Vayu and Agni residing in Dyuloka, Candraloka (Lunner region)and Bhuloka region of the earth. The Garbhopanisad says that air makes the sukra (the Semen) and S'onita interningled in the form of a bubble and air assumed the form of five vital air namely Prana, Apana, Vyana, Udana and Samana. Prana is the result of Sun the For Personal & Private Use Only

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Vol. XXVI, 2003 SPACE - TRAVEL OF THE SOUL 57 while Apana is the result of earth. Vyana is situated in the centre i.e. heart. Udana is the reverse process of Prana while Samana is situated at nevel region where Prana and Apana meet to gether. Here Samana helps the Vaisvanara to consume the food i.e. Anna. So Annada the eater, the eater of the food who lives in the body up to the period of life where he gets food. So food is known as Brahma and Prana. On expiry of food the soul, vai vanara leaves the body immediately. This can be realized from the example of the Dipaka which shines up to the expiry of air or ghee. Like wise vaisvanara stops life line on expiry of consuming of food, solid or liquid and Soul leaves the pancabhastatmaka body. Then he starts his space travel, untill and unless he is not bound by vasanas. From the nether surroundings of earth he moves upwards so he is called Preta in this state. In this state the form of Soul is Taijasa, the form of elements of sun, moon and accumulated vidyut according chhandogya upanised (Prapathaka-4) Vidyut leads the soul to the middle region and soma-(moon) diverts him to the luner region. , Prajna Atma is directly concerned with the Sun-beam. He is known as Kretrajna, connected with Cidatma. So Kausitaki Upanisad calls Prajnatma, the Brahma situated in Jyoti Agni, Vayu, Surya, Candra, vak and senses. All are the forms of Prajna Atatma. His seven differenct states are Jagrata, Svapna, Susupti, Moha, Murcha, Mityu and Mukti. Some enumerate ten stages of Atma namely Jagrata Svapna, Susupti, Moha, Murcha, Janma, Mrtyu, Saguna mukti and Nirguna mukti. Now let us understand the space travel of the soul after death Soul moves on either paths of pits of Deva, known as krsna and sukla according to shrimad Bhagavad Gita or as Dhumadi and Arciradi according to the Upanisads Generally Atma moves to the astral path or mortal path known as Aknanda gati or Khanda gati. First is beyond space and time (dik and kala) while later is within the limit of space and time. Former is sakha while later is yougika. Later one is further divided in five namly. (1) Samsari (2) Atimukta (3) Atimotyu (4) Pancatva and (5) Brahmi known as Daivi, Maitri, Narakeyi, agati and Samadvaya respectively. Here in this paper the motion of the soul known as ksetrajna, Mahan and Bhutma is discussed. In samsariki gati the soul moves among all the 84 catagaries of the beings possessing physical bodies i.e. yoni on account of the bondage of the actions good or bad performed during the whole life. It is also called samparaya For Personal & Private Use Only

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58 D. G. VEDIA SAMBODHI which is further divided as Nityagati or samsrsti and kalagati. Atimukti is also known as Bhita gati. Nityagati is also divided in Bhutagati and Daivagati. In Bhutagati atma possesses five elements such as vak, prana, caksu, s'rotra and mana on acccount of Agni, Vayu, Surya, Dik and candra respectively. The third gati known as atimrtya which is called Daivagati also. It is closely connected with the soul. The forth is Pancabhutatma gati which is divided in two namely Bhuta and Prana, In the former state soul remaing in the nether region of the enviornment of the earth to satisfy the forming desires. In the later state Atma known as Preta moves upwards after death on the path of Deva or pitr i.e. gods or manes, Devayana or pitr yana, Arciradi or Dhumadi, known as sukla and krsna. The soul can move to the Brama path only after crossing the solar region on the divine path. Thus there are five states of the motion of the soul i.e. Brahma, Daiva, Paitrka, Naraki and Agati. As soon as the soul leaves the body on account of death he becomes unable to move upwards on account of the effects of unsatisfied ardent desires. This is known as Agati. He can not move upwards because the effects unsatisfied desires or the power effects of the worldly attractions the soul becomes always attracted to the worldly things and beings. Such attration makes him unable to get rid of the Prthvimandala or the region of the earth. In this region also the soul likes to live in the nether region in the bodiless condition. Such souls are ksudra or belonged to the lowest catagory. They enter in the other physical bodies to satisfy worldly desires. After this state such souls take birth as the beings of the lowest catagory or the vegetables among which Osadhi is predominent. In this state the soul is fully affacted by Avidya. Avidya leads one to the diversity while vidya leads the soul to the unity with the Lord or Brahman through emancipation and the soul gets rid from the cycle of transmigration. This is the last end of the human beings. But Avidya makes one to perform action with passion which results in klesa. So Gita preaches to perform the actions without passion or the desire for fruits good or bad. Vi-karma always result in great and sub varities of sins viz. Atipataka, Mahapataka, Anupataka, Pataka and Upapataka. While Akarma aways creates obstacles in the rise of the development. As soon as the soul gets rid of the physical body of five elements. He is no more as Bhutatma, if he is freed from the sensual or worldly desires kausitaki upanisad says that vaisvanara is freed and the soul moves upwards with the motion of air according to the actions good or bad i.e. Punya on Papa. Manu also For Personal & Private Use Only

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Vol. XXVI, 2003 SPACE - TRAVEL OF THE SOUL 59 supports this view (Adh 12116-22). These notions are known as white or black path i.e. sukla or krsna gati. Karma (actions), Nadi and Dik are the deciding factors of soul's motion on sukla or krsna path. No being is able to live without actions good or bad. The effect of the sacricial actions, donotion penance etc. (Ista and Apurta). Such actions lead the soul to the world of pitrs. After enjoying the sweet fruits of good actions soul again moves to the earth. Bad actions lead the soul to enjoy fruits of the bad actions in the hell. After enjoying them the soul returns to this world. To make clear this motion after death puranas, the epic poems describe the region of the travel. This is known as Dik. under given diagram clearly shows the divisions of the enviornment of the surroundings nearby the earth and the way to move upwards. uttara dhruva * Airavatamarga Devayana (S'uklagati) North Nagavithi Gajavithi Airavatavithi Jaradgava marga Visuvavrtta Herdles in the surface pracel of the soul Ajavithi Pitrayana (Krsnagati) Vais'vanara marga dakSiNa dhruva .. .In above given diagram the zodical circle lies on the both sides of the sky up to 24 degrees from equinox. In the surrounding region of the earth wind blows according to the movement and heat of the sun-beams. The area in which the effect of the sun beans is powerful is known as Arciradi, It is the day shining with the solar rays. Wind also blows. According the seers observed that such environment lies for six months after Makarasankranti. This path is known as sukla according to Gita, Arciradi according to the upanisads and Devayana according to the vedas. While sun beams are less powerful the cold effect starts. The atmosphere becomes cold full of Rajas i.e. Dhuma such effect becomes gradually more compact during night. This affects the winds more or less. This leads the departed soul accordingly. This path is known as krsnagati For Personal & Private Use Only

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60 . D. G. VEDIA SAMBODHI according to Gita, Dhumadi according to the Upanisads and Pitryana according to the Vedas. Thus there are 10 paths to the Northern region and the Southern region from the earth. Figure -I uttara dhruva Sun Upward Motion Earth Downward Motion Lokaloka region Figure - II brahmAMDa - sUrya suSamNA pitRloka - cI -0 pRthvI pitRsvarga dama-dharma - sukRta svarga lokAloka nArakIya gati Figure - III (A) Northern Path Samvatsara marga (1) Earth - Agni -Vayu(2) Soma (3) Varuna (4) Vidyut (Indra) (5) Brahma -Aditya For Personal & Private Use Only

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Vol. XXVI, 2003 SPACE - TRAVEL OF THE SOUL 61 (B) Southern Path Earth - Moon Gundharva mrtyu Lokaloka-(four joints( (Parsva) (C) (1) Narakiya yatana-yamya marga (2) Yama to Moon-Punyamarga-Saumya Candra-surya-vidya Pradhma Sun-Brahma through Varuna (Vidya Pradhan) (5) Earth to Prthvi Gandhrva (marga) The above given figure clarifies the airial travel of the soul after departure from the earth. On earth Bhutma is vaisvanara residing in sthuladeha. In pitrloka he be comes s'raddhanmaya fully covered with the sheet dependant on srat the most minute atomic form of water in which soma is predominent one. This is called mahat. Only on account of this the soul is known as mahan Atama. In this state the soul enjoys association with pit s and happiness, the result of good deads. This pitr heaven is fully pervaded with moonlight. This region is divided in three(i) Udanvalli, the begining watery portion. (2) Pradyumn the delightful middle path and (3) pilumati the best one. Which is like a forest. The soul after departure from the earth and led by some element reach here. As moon affects the mind the soul quickly reaches here. He stays here and enjoys the result of the good deeds. On expiry of them he moves to the earth. But due the result of the bad deeds he is forced to go to the hell to suffer unhappiness. Soul assume the form of vijnanatma as soon as the saumya body is left behind on expiry of the soma element, his travel starts on the path of Devaloka. Here he is pervaded with the solar element. This is his causal body i.e. Karanadeha. On account of the solar power the travels to the solar region through Indra and Varuna and Apodaka regions. The soul becomes Prajna, capable to move on the Brahma path after solar region. Now he is free from transmigration. This is paramagati. This whole path is the path of susuamna. So when the soul departs through susumna nadi of the body he moves on this path. But the soul leaves the body through upper part of the body above navel and can move upwards but he For Personal & Private Use Only

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62 D. G. VEDIA SAMBODHI can not cross the solar region. He is no more free from the cycle of transmigration. If the soul departs from the lower parts of the body he moves to the netherland from moon to Lokaloka through sukrta region. Thus the effects of the actions on mind is the cause of boundage and transmiglation. Mind only can set free the soul. So Gita says, Mind is the only cause of boundage and emancipation. Like wise Upanisadic philophers says no body, no Jivatma, no senses are the cause of bondage or emancipation only mind is the cause of it. So one should develop the mental power in accordance with the higher goal. OIO For Personal & Private Use Only

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JAINA THEORY OF NAYA AND LAKSANA - A COMPARATIVE STUDY DINANATH SHARMA Jainas admit two kinds of valid knowledge, viz. Pramana, i e. an all sided or comprehensive knowledge and Naya, i e. a one sided or partial knowledge. Pramana is otherwise known as the right knowledge of the nature of a thing which removes doubt, illusion and ignorance from it. Having known the things rightly, man decides to obtain them if so is required and abandon them in case they are undesirable. A Naya is defined as a particular standpoint that does not negate other viewpoints and is hereby expressive of a partial truth about an object. Since the intentions of speakers and modes of verbal expression are countless, Nayas also are countless for Nayas are in no way different from them. But it can be divided only into two from substantial and modal standpoints. They are respectively called Dravyarthika and Paryayarthika Naya. Dravyarthika Naya means the standpoint which concentrates on a substance, i e. the generic and permanent aspect. The Paryayarthika Naya means the viewpoint that concentrates on modes, i. e. the changes or transformations. There is neither substance without mode nor mode without substance, though both are different from each other. For detailed treatment of the doctrine of Naya, there has been expounded seven types of Nayas. They are - naigama, sangraha, vyavahara, rjusutra, sabda, samabhirudha and evambhuta. Naigama Naya deals with imagination (kalpana). All our communications that are governed by it are called naigama. It has three main kinds, viz. sankalpa naigama, amsa naigama and aropa naigama. Sankalpa naigama concentrates on the purpose. For instance, a person is putting his clothes into his bag and someone asks him as to what is he doing ? He says that he is going to Mumbai. Actually he is preparing for Mumbai not going For Personal & Private Use Only

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64 DINANATH SHARMA SAMBODHI there but when asked he tells his purpose as his action. Amua naigama takes a part for the whole. For example when a spark falls on a saree put on by a lady, she gets frightened and at once says - "My saree has been burnt." Aropa naigama means superimposition. This standpoint superimposes one time division on another, one state on another, etc. For example, we say, 'Today, the Deepawali day, is the day of Lord Mahavira's nirvana (liberation)'. Here, we superimpose the past upon the present. Somebody says, "Here is a Brahmana - sramana." Strictly speaking, a sramana cannot be a Brahmana, for he is supposed to have left all his caste privileges at the time of initiation. Here, the past state is superimposed upon the present one. Upacara naigama is included in aropa naigama. Upacara means metaphorical or figurative use of words. When we make figurative statements, we do so from the standpoint of upacara-naigama. For instance, we say Kavi Kalidas is the Shakespeare of India. Sangraha naya (class view) The word sangraha means collection. Thus this standpoint is a method which collects and brings together different things or individuals under one class on the basis of a common feature. For example, we say, the entire universe is of the form of existense, for, there is nothing that is devoid of existence. Vyavahara naya (Practical standpoint) : Even after various things have been subsumed under one form if it is required that they be introduced to someone in a specific form or if the occasion arises for making a practical use of them, they have to be distinguished from one another on the basis of a specific form. For example, if a heap of clothes are lying in an emporium and one goes to purchase a cloth for himself one has to make a selection of one's personal choice like khadi, synthetic, etc. Rjusutra naya (The "Straight thread" standpoint) It is so called because it does not bend towards past or future. It recognises the reality of present only as past and future are no more a reality. For instance, the prosperity at present only will give pleasure not the prosperity of past and future. Sabda naya (The Verbal standpoint) maintains that the synonymous words convey the same meaning or thing, provided they are not different in tense, case For Personal & Private Use Only

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Vol. XXVI, 2003 JAINA THEORY OF NAYA AND LAKSANA.... ending, gender, number, etc. For example if we say, "There was a town named Rajaglha', The broad meaning of this sentence is that a town namely Rajagrha existed long before the days of the author:'Though the town of Rajaglha existed even in the days of the author but the Rajagrha, he meant is different from that in his days. Samabhirudha naya (Etymological standpoint) talks of words' own meaning based on their derivation. It however maintains that the synonymous word though indicate the same thing still they are different from each other like raja, nrpa, bhupa etc. Evambhuta naya (The "Thus happened" standpoint) reflects that when a difference in etymology can yield a difference in meaning then it too should be conceded that a word stands for a thing only in case this thing satisfies the etymology of this word and that only in such a case - not otherwise - this thing has to be denoted by this word. Thus a man who has only earned the right to be decorated by royal insignia at some time or the other, can not be called raja. He can be so called only when he is carrying the royal crown and is shining with glory. Let us now see the characteristics of Laksana. Mammata defines it as follows - mukhyArthabAdhe tadyoge rUDhito'tha prayojanAt / anyo'rtho lakSyate yatsA lakSaNA AropitA kriyA // When the principle meaning is suspended and other nearby meaning is implied through convention or purpose, then the element which is instrumental in this whole process is called laksana. Now, if we see the nayas particularly naigama naya in light of the characteristics of laksana, we can easily find the similarity between the two. The Sankalpa naigama naya deals with intention. When a man, who is preparing for Mumbai, says that he is going to Mumbai, the principle meaning is not applicable and the other meaning nearby comes through purpose. The sentence thus means that he is preparing for Mumbai. The amsa naigama talks of part of the whole. As a spark burns a small part of a cloth and the owner of the cloth says that the whole cloth is burnt, then obviously the meaning he conveys by his sentence,' is suspended for, the whole cloth is not burnt. The implied meaning of this sentence is that the partial burning of the cloth is as good as the whole burning of it. The For Personal & Private Use Only

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66 DINANATH SHARMA SAMBODHI purpose of it is to show that the cloth has become useless. Likewise, when we say - Here is a Brahmana - sramana, the meaning of the sentence is suspended on the basis that a monk cannot be a Brahmana altogether. So the other meaning replaces it, i. e. the man who presently is a monk was once a Brahmana. The purpose behind it is to say that a Brahmana has converted to monkhood. Really speaking, the naya theory was developed by Jainas to explain the very characteristics of the soul. They had nothing to do with rhetorism, but by default, it has correlated with laksana, a rhetorical element of literature, which has been shown here. 000 For Personal & Private Use Only

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IMPACT OF RELIGION IN THE GROWTH OF FEMALE EDUCATION AMONG THE JAIN COMMUNITY OF GUJARAT - 1850-1901 SUJATA MENON The social and cultural history of the second half of nineteenth century attains considerable importance. During this period, wide spread developments particularly in the field of women's reforms happened. One of the significant development in this field was the emergence of modern education for women. The chief agencies instrumental in bringing the change from traditional to modern in women's education were social reformers, voluntary associations and to a certain extent Christian missionaries. Inspite of tremendous efforts put forward by these agencies, there existed large scale inhibitions towards the changes introduced in female education. This was due to the changes the new education assumed to bring in the long standing values, ethos and believes associated with women's education. In the existing female education system formal instruction in the school largely did not exist. The general belief that existed during this period in Hindu families' that on getting education a women will face misfortune", relatively conveyed the inhibitions towards female education. Contrary to this the new system was school based. However a section of the society by this time started thinking on the necessity of providing education to women. This necessity was due to two factors. First the rise in aspiration among western educated males for educated spouses. Secondly, projection of a good image of Indian women by reformists to the colonists, for whom Indian women were backward and subservient beings2. The socio-religious factors operating within various communities thus, acted as barrier for the easy promotion of modern education to women. However among some community as that of Jains, these factors particularly religion to an extent facilititated in the growth of female education in modern form. This paper attempts to highlight the role and contribution of Jainism - in For Personal & Private Use Only

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68 SUJATA MENON SAMBODHI the emergence and growth of modern education for females among the Jain Community of Gujarat during the second half of the Nineteenth Century (18501900). This co-relation is substantiated by looking into the life and times of two leading Jain Gujarati women of the period under review. In western India, the Jain community is largely concentrated in the region of Gujarat. Since the time of Solonki rulers who patronized Jainism, Gujarat has been the chief centre of settlement of Jains. Certain characteristics found among the Jains had made them a distinct community. Chief among them was the influence of religion in the lives of its people. Jainism made a deep impact on every aspect of life of its followers. Religion had played a major role in moulding the way of life of this community especially in four major areas - occupation, food, education and public service. The chief noble principles of Jainism - Non-violence (Ahimsa) and vegetarianism had a lasting effect in the minds of Jainas. It was due to the principle of non-violence, Jainas avoided professions involving harm to living things like agriculture. Most of the people from this community took up trading and business activities as the main professions. Due to their large scale indulgence in trading activities, Jainas came to be known as a trading people of Gujarat. Most of the commercial prosperity of Gujarat was attributed to this community who created age-old business environment in this region. Natural corollary to this principle of non-violence was vegetarianism. If vegetarianism has come to stay in most of the families of Gujarat, the credit in large measures goes to Jaina Monks. Being staunch vegetarians, the people of this community to a large extent known for leading a clean life, unaffected by practices like drinking, gambling and so on. Another significant features of Jaina community is the social position of women. Generally the position of women in Jaina society is relatively better than the Hindu women. Like Hindu scriptures, in Jaina literature too Women were either denounced or praised. However the contemptuous remarks made against women in Jaina literature were with a view to warn off the lustfulness to keep aloof of feminine charms. What made Jaina women status distinct from Hindus was the aspect of complete religious freedom. Jainism grand complete freedom on women to enter the orders. Women could become ascetics and attain the highest religious state Thirthankarhood. This element of religious freedom acted to their advantage in the widowhood stage during which women could pass the time pursuing religious matters. For Personal & Private Use Only

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Vol. XXVI, 2003 IMPACT OF RELIGION IN THE GROWTH OF.... However, the distinct areas, which indirectly benefited the social status of women from this community, were education and philanthropy. Jainism inculcated in their followers the respect for knowledge. High level of literacy found in this community could be attributed to business and trading professions. In these professions elementary knowledge of three R's was essential. This had made the community not only economically prosperous but educationally forward. During the social reform movement in Gujarat, this community played a major role in advocating education. Education was not confirmed to males. Equal treatment was given to females in the matter of education. This was again due to the impact of religion, which favoured female education. The root cause of Jaina's advocacy for female education would be traced from Mahavira's attitude towards women. He recognised the equality of man and women and allowed women to enter the order. In Hindu scriptures the equality for male and female education was not spelt out specifically. Jaina works discuss on the issue of female education particularly religious education on equal footing with men. According to Jainas works, a women was expected to know 64 arts like dancing, painting, music, aesthetic, medicine, domestic science and so on". The wide spread literacy among females of Jaina community was attributed to the element of religious freedom given to women. In the widowhood stage a woman was left of the options of * either to pursue education or enter the religious order, Though the religious positions of Jaina woman been far well than their Hindu counterparts, their social position was relatively equal. During this period, women from this community suffered mainly from two social customs widespread among Jainas - child marriage and widow-hood. In the various census reports right from 1881 to 1901, of all communities in Gujarat, the Jaina community topped the list of female widows12. The chief reason behind large number of female widows was the problem of inheritance anticipated in the wake of remarriage. Legally a Jaina woman was well protected economically in her destitute state. Jaina law entitled the right to maintenance out of the family property and the expenditure on the marriage of unmarried daughters and sisters. A widow could inherit the properly of her deceased husband and hence could pass widowhood without and serious economic difficulty 13. This factor of inheritance of family properly prevented them from remarry, as possibility of losing the family property to outsider was high. Jaina society, in general favoured widow-hood as For Personal & Private Use Only

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70 SUJATA MENON SAMBODHI women had the outlet in passing the time either in religious matter or pursuing education. Among Hindus during this period, the position of female widows had reached to a subservient level. There was no outlet to religious freedom and economic source of livelihood as existed among Jaina women. The factors like religious freedom and economic protection facilitated Jaina women to pursuing modern education, thereby bringing and effective change in their overall social status. One of the distinct characteristics found in Jaina community was the ideal of service imparted through religion. According to Jainism - Dana or charity forms one of the four limbs of Dharma. Devotees out of compassion should donate money, clothing, medicine to the sick, poor, destitute or orphans24. This noble teaching existed in Hindu dharma too. However, the zeal in which the teaching, was practiced among Jaina was marvelous. The teaching was the man driving force behind conducting philanthropic activities for which Jainas were widely popular. From time immemorial, Jainas had served the people selflessly in the times of natural calamities like draught , flood, earthquakes. During the period of social reform movement in Gujarat, leading rich Jaina merchants spearheaded the philanthropic activities15. Noted philanthropists of Gujarat during this period were - Sheth Hathi Singh Kesarsingh, Sir Maganbhai Karamchand, Mr. Bechardas Laskari, Sir Mangaldas Nathubhai, Sheth Hemabhai Vakhatchand. Sheth Hathi Singh Kesarsingh hailed from Ahmedabad and was noted for philanthropic activities in the city. The first girl school started in 1849 by Gujarat Vernacular Society - an organisation known for put educational activities - which put Gujarat on the roll of developing modern education systems for females, was largely financed by Sheth Hathi Singh Kesarsingh16. After his death, his wife Harkor Shethani - first woman philanthropist of Gujarat, continued donating money to various other girls' schools set up in the district of Ahmedabad. In 1850 another rich merchant Maganbhai Karamchand, financed two girls school the reference of which was made in Wood's Education Despatch. Following is the excerpt from Woods Education Despatch. "Our Governor - General in Council had declared, in a communication to the government of Bengal, that the Government ought to give to the native female education in India its frank and cordial support, and in this we heartily concur and was especially approve of the bestowal of marks of honour upon such native gentlemen as Rao Bahadur Maganbhai Karamchand who donated Rs. 20,000/- to the foundation of two native females schools in Ahmedabad as by such means our For Personal & Private Use Only

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Vol. XXVI, 2003 IMPACT OF RELIGION IN THE GROWTH OF... 71 desire for the extension of female education becomes generally known". To cater to the need of women teachers for various girls' schools, teacher training college become a necessity. The suggestion first came from Miss Marry Carpenter - an educationalist from Bristol who visited the city of Ahmedabad in 1870. An effort was made in this direction to train women teacher for primary schools. This resulted in the establishment of Mahalaxmi Female Training college in 1871 in Ahmedabad. This institution was largely financed of by Mr. Bechardas Laskari who donated Rs. 10,000 for the building of the college 18. Most of the Philanthropic activities conducted by Gujarati Jain Merchant were concentrated in the areas of education and medicine. Large sum of money was donated for the development of infrastructure for private schools, hospitals and educational institutions such as libraries, research centres like Vidyabhyasak Mandal founded in 1851. The financial assistance of Jain businessmen helped in setting up large number of private schools upto the level of primary standard. One of the significant impacts of this was that girl's accessibility to schools increased. Schools were set up not only in metropolitans but, in small towns within the reach of pupils. The percentage of girls' attendance to an extent increased. This was largely evident among the girls belonging to Jaina community to whom inhibitions towards schools education gradually vanished, as the community itself was involved in the growth of female education. Existence of large number of girls' schools also helped in opening up the avenues for employment in teaching profession to women. Here too, the advantage was taken over by Baniya community of Gujarat in which Jaina women widows were primarily in large number'. Employment not only provided them economic independence but brought the attitude of assertiveness and self consciousness. It was these women who defied the community's .age old custom like widowhood and led and independent life of their likings. Simultaneously these women incurred tremendous support from social reformers and utilized available legal opportunities. Two women of this period belonged to Jaina community namely Jadaybai and Harkor Settani. A brief study on the life and time of these women will enable in understanding the overall attitude of the community towards women's education. This will also put more light on the nature of tension between the newly educated women and the community. Jadavbai created a stir in Gujarat by marrying a man of her choice. She For Personal & Private Use Only

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72 SUJATA MENON SAMBODHI presented a daring case of widow remarriage in her time in Gujarat. Born in 1850 at Gusa Parekh's Pole, Sankadi Sheri of Ahmedabad. Jadav became widow at the age of twelve. She was from Jain community. She stayed with her mother in law and studied there. In 1869, she was appointed as a teacher in Maganbhai Karamchand school for girls. The employment proved an opportunity for Jadav to get out the four walls of house. Jadav came in contact with a young man of her own caste, Lallu Khushal, a cloth merchant. Both decided to marry and contacted punarvivah Uttejak Sabha an association for widow remarriage. Jadav's mother in law getting a wind of this move created a furors. As a result, the Jainas in the neighbourhood gathered and protested against the marriage. The workers of Punnarvivah Uttejak Sabha such as Mahipatram, Gopal Hari Deshmukh 'Lokhit Vadi', and Raghunath, lawfully asked for protection. With the help of a police constable they were successful in putting Jadav in buggy of Mahipatram and directing her to the compound of the bungalow of a rich man. In the presence of nearly 250 people consisting of social, reformers and Europeans, this 24 years old widow remarried on 28th Dec., 187420, This famous case of widow remarriage also indicates the forms of opposition evoked from the community, in the wake of defying traditional values. The education and organisation associated with social reforms created an opportunity for women to participate activity in society. Many women became active participants in the reformist organisations. Their active participation in the society was gradually creating an ideological base for women's movement. One such woman, hailing from Jaina community who set an example of active participation and philanthropic work was Harkor Sethani (1820-1876) she was the first and foremost of women educationalist and social reformers of modern Gujarat. Harkor Settani was born in an ordinary working family at Ghogha. But she was able to raise high and perform social service, due to the power of her own mind and heart. Harkor had opened a school where widows studied. Miss Mary Carpenter - a famous educationalist social reformer and feminist leader from Britain, visited Harkors school on Oct 3rd 1886. She observed 80 girls between the age of 6 and 11 years getting their education. Among them were several widows21. With the help of Mahipatram Rupram, Harkor had begun normal classes' - to train pupils to become teachers. In 1856 Harkor had donated a sum of Rs. 5,000/ - to start the Gujarat Provincial college22. In addition at the time of famine in 1865, Harkor had set up fair price shops in the affected areas. In 1868 during the flood crisis in Ahmedabad, she spent Rs. 70,000/- in relief works. An important charity For Personal & Private Use Only

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Vol. XXVI, 2003 IMPACT OF RELIGION IN THE GROWTH OF.... of Harkor Sethani was the hospital that she built for the poor. She donated Rs. 52,000/- and Nagarseth Primabai Hikabhai gave Rs. 22,250 to the government towards this purpose. From this funds 'Hatisingh Premchandbhai Hospital' was started on relief road. The hospital was inaugurated by the Bombay Governor Lord Eliphinstone who was accompanied by Lady Eliphistone for the occasion. Both praised the various services of Harkor Sethani. On June 12, 1856, Harkor was presented a gold medal and given the title of "Nek Namdar Sakhawat Bahadur"23 The Gaekwad king presented her with Chatra, Shawl, Mashal, Palki, along with her the title of Chobdar24. The government Gazetteer, publishing the News observed that in this country not even the queen of any ruling king had performed such acts of charities and therefore this lady appropriately deserves her title. 73 The highlight of the second half of the 19 century was the wide spread changes that took place in every sphere of Indian society. In the field of women's education there was a transition from an indigenous system of education to that of school based modern education system. Initially, the transition in women's education faced resistance from various communities of Gujarat because the new system came in conflict with the prevailing values and ethos of Gujarat society. However, the conflict was effectively resolved by social reformers and voluntary associations from various castes and communities of Gujarat. So one can see how in the Jaina community of Gujarat the religion played a pivotal role in the implementation of modern education for women. The noble ideas embedded in Jainism like equal religious rights to men and women, economic protection for destitute women and ideal of service helped in bringing an effective change in the status of Jaina women. Women were allowed religious freedom and widows were given right to maintenance. This comparative advantage helped them an easy access to modern education. The positive effect of religion in furthering the growth of female education in modern form was a distinct feature found in Jaina community. This provided a critical advantage to women of this community as smooth access to modern education opened the doors of freedom and liberation to them. Also, the study demonstrates how certain principals within religion had promoted progressive movement as in the case of Jainas. REFERENCES: 1. Rupram, Mahipatram, "Uttam Kapole Karsandas', 1887, pp. 15-16. 2. Bhattacharya S., Paradigms lost' Economic and Political weekly, Annual No. April 1982 P. 696. For Personal & Private Use Only

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SUJATA MENON SAMBODHI 3. Gazetteer of Bombay Presidency, Vol. IX, Part I, 1899, P. 150. 4. Nagin J. Shah, "The influence of Jainism on Gujarati speaking people', Sambodhi Vol. XXIV, 2001. 5. Gazetter of Bombay Presidency, Vol. IX, Part I, 1899, P. 160. 6. Swami Brahmeshananda, 'The ideal of service in Jainism', 'Jainology', Jain Journal, Vol. XXXVI, No. 4, April 02, pp. 180-185. 7. Jain J. C, Life in Ancient India, P. 153. 8. Sen A C, Schools and sects in Jaina Literature, p. 43 9. Sangave, Vilas Adinath, "Jaina Community - A social survey', 1959, p. 354. 10. Dasgupta, D.G., 'Jain System of education', 1944, p. 58. 11. Kapadia, H.R., 'Jain system of education', Journal of University of Bombay, Vol. 8, part 4, pp. 201-202.. 12. Sangave, Vilas Adinath, 'Jaina Community and Social Survey', P. 250. 13. Jain C.R., Jain Law' pp. 95 and 130. 14. Saptalistatasthana Prakarana, 96, (Trisastisalakapurusa Carita' 1.1.1.52 Quoted in Acharya Puskarmuni, Jain Dharma Me Dana' (Hindi), Tarakapuru Jain Granthamala, 1977. 15. Nagin J. Shah, 'The influence of Jainism on Gujarati speaking people', Sambodhi, Vol. XXIV, 2001. 16. Desai Neera, 'Social change in Gujarat', 1978, p.333. 17. Nurullah and Naik, "History of Education in India', p.213. 18. Desai Neera, 'Social change in Gujarat', p.334. 19. Navalram, Trivedi, 'Samaj sudharanu Rekha Darshan', pp.78-81. 20. Ajent, 'Grubhi Dhruv' Pachala Sadh Varshana Vidhva Vivahini Prajati, Lady Vidhyabahen Mahintosav Abinandan Granth'. 21. Carpenter, Miss Marry, 'Six months in India', pp. 135-150. 22. Buddhi Prakash, Oct 1874, pp. 227,29. 23. Buddhi Prakash from 1855-59 edition. 24. Buddhi Prakash, July 1856, p.58. 000 For Personal & Private Use Only

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karmayoga ke dvArA karmabandhana kA abhAva vasantakumAra bhaTTa bhUmikA : zrImad bhagavadgItA meM kula milA kara tIna praznoM kI carcA dikhAI paDatI hai : (1) karma kyA hai ? aura karmabandhana kisa taraha lagatA hai ? (2) karmabandhana meM se kaise mukti prApta kI jAya ? lekina ina donoM praznoM kI carcA AnuSaMgika rUpa se prastuta huI hai| gItA kA mukhya prazna to tIsarA hI hai, aura vaha hai : karma-tyAga kiye binA hI, arthAt karma karate hue bhI karmabandhana kA abhAva kaise prApta kiyA jAya ??? isa tIsare prazna kA javAba DhUMDhate hue hI hamAre sAmane bhagavadgItA meM nirUpita "karmayoga" kA saccA svarUpa prakaTa hotA hai| bhUtakAla meM yA pUrvajanma meM kiye hue karmoM aura usase prApta karmabandhana ko jalAne ke lie eka jJAnAgni kI jarurata rahatI hai| zrI kRSNa kahate haiM ki - jJAnAgniH sarvakarmANi bhasmasAt kurute tathA / ) (4-37) jJAna meM yaha tAkAta hai ki vaha jIvAtmA ke sabhI karmabandhanoM ko jalA ke bhasma kara detA hai| kintu isakA artha yaha bhI nahIM hai ki, jJAna prApta ho jAne ke bAda, jJAnI jIvAtmA kA dehAvasAna ho jAtA * hai| kAla- puruSa kI icchA ke binA to kisI kI bhI mauta bhI nahIM hotI hai| ataH jIvana ke Arambha se lekara hI, athavA jJAnoparAnta avaziSTa jIvana meM, vahI kAlapuruSa (jisakA jikra 11 ve adhyAya meM "kAlo'smi lokakSayakRt pravRddhaH" (11-32) zabdoM se 'vizvarUpadarzanayoga' meM kiyA gayA hai) ke nimitta bana kara, zrI kRSNa ke dvArA nirdiSTa "karmayoga" karane ko to prApta hotA hI hai / sarvakarmAkhilaM pArtha jJAne parisamApyate / (4-33) "he pArtha ! jJAna ke andara (arthAt jJAna ho jAya aisI sthiti meM) akhila karmoM kI parisamApti ho jAtI hai|" isa vAkya kA artha katipaya AcAryoM ne aisA kiyA hai ki jJAnI vyakti ko "naiSkarmya" kI prApti hotI hai / arthAt jJAnI ke lie koI karma karanA Avazyaka nahIM raha jAtA / usa ko sabhI karmoM kA tyAga kara denA cAhie / parantu jaisA ki zrI bAla gaMgAdhara tilaka kahate haiM hamAre lie vicAraNIya prazna to yahI hai ki kyA arjuna ne gItA kA zravaNa kara lene ke bAda (jJAnopadeza pUrA ho jAne ke bAda) karma kA tyAga kara diyA thA ? kurukSetra kA maidAna chor3a kara arjuna ne kyA saMnyAsa le liyA thA ? gItA kA upakrama evaM upasaMhAra dekhane se patA calatA hai ki gItAne jo mUlabhUta prazna uThAyA hai vaha to yaha hai ki yuddhakarma kiyA jAya yA nahIM ? aura isa For Personal & Private Use Only

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76 vasantakumAra bhaTTa SAMBODHI prazna ke samAdhAna dene ke lie jo gItA prastuta huI hai usako sunakara arjuna ne kyA kiyA thA ? to isakA pratyuttara to spaSTa hai ki arjuna yuddhakarma karane ke lie udyata huA thA / kariSye vacanaM tava (1873) bolakara vaha yuddhakarma meM pravRtta huA thaa| isa taraha se soceM to, "karmoM kA tyAga kara denA cAhie" aisA upadeza gItA meM se nahIM nikalatA / katipaya AcAryoM ne "parisamApyate" zabda kA. "karma pUrNa ho jAte haiM, karma karanA avaziSTa nahIM rahatA"-aisA rUDhArtha liyA hai / (2) kintu pari + sam + Ap (prApta karanA) dhAtu kA prAthamika (vyAkaraNika) artha to "(jJAna ho jAne ke bAda) cAroM ora se (karma karanA) prApta hotA hai"- aisA bhI hotA hai / ataH paramAtma tattva kA jJAna ho jAne se jaise jIvAtmA meM bhakti kA prakaTIkaraNa hotA hai, usI taraha se (jJAnI ke lie) 'karmayoga' karanA bhI prApta hotA hI hai, yaha bhI nirvivAda bAta hai / (3) zrI kRSNa kI dRSTi meM eka ora karma karanA a-nivArya hai, to dusarI ora koI bhI karma bandhana ko to janma detA hI hai / ataH aba yaha socanA cAhie kI kisa abhigama se karma kiyA jAya to vaha. karma jIvAtmA ke lie bandhanakartA na hove / saMkSepa meM, kaheM to - kisa taraha se karmabandhana kA abhAva rahe usI kA mArga varNita karanA yahI gItA kA pramukha pratipAdya hai| (1) gItAkAra ke lie 'karmayoga' kA nirUpaNa karanA vahI pradhAna lakSya hai, kintu AnuSaMgika rUpa se usa meM 'karmavAda' kA bhI nirUpaNa prApta hotA hai / isa karmavAda kI carcA bahuta vyApaka stara para kI gaI hai, aura pUre grantha meM vaha vikIrNa bhI hai / ata: gItA kA kendravartI sandeza samajhane meM adhyetA ko bAra bAra sammoha ho jAtA hai| ataH 'karmayoga' evaM 'karmavAda' meM kyA antara hai ? yaha samaja lenA cAhie : 1. 'karma' kise kahate hai ? aura 2. karmabandhana kaise lagate hai ? evaM 3. janma janmAntara se lage hue karmabandhanoM meM se mukti kaise prApta kI jAya? ina tInoM praznoM ke sAtha jur3I huI carcA ko gItA kA "karmavAda" kahate hai| isameM isa janma meM kiye hue sukRta se prApta karmabandhana ke pariNAma svarUpa zrImanta yA yogI vyakti ke ghara meM punarjanmAdi hone kI bAta; yA dRSkRta se janita karmabandhanoM ke phalasvarUpa azubha naraka yA pApayoni meM janma ityAdi mAnyatAoM kA nirUpaNa samAviSTa hotA hai| isI taraha se (ka) 'karma' ko utpanna karanevAlI triguNAtmikA kSara prakRti aura (kha) prakRti ke karmoM ko apanA karma mAna kara "amuka karma maiM kara rahA huM" aise ahaMkAra (rUpa ekamAtra ajJAna) se karmabandhana meM phasanevAlA akSarapuruSa (jIvAtmA) se sambaddha sAMkhyadarzanokta tattvajJAna, evam (gha) ina donoM (kSaraprakRti evaM akSarapuruSa) se atikrama karake sarvocca sthAna para rahanevAle puruSottama paramAtma tattva kI nayI avadhAraNA - yaha saba gItA kI jJAnamImAMsA ke rUpa meM prastuta huA hai| ___ parantu, karma karane para bhI, kisa dRSTikoNa se karma kiyA jAya ki vaha karma jIvAtmA ke lie karmabandhana paidA na kare ? isI prazna ke nirUpaNa ko "karmayoga" kA nirUpaNa kahate hai / For Personal & Private Use Only

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Vol. XXVI, 2003 karmayoga ke dvArA karmabandhana kA abhAva (2) AtmA kI amaratA kA upadeza dete hue, bhagavadgItA ke dvitIya adhyAya meM hI zrI kRSNane svAbhimata 'karmayoga' ke varNana kA AraMbha kiyA hai : arjuna kA mUlabhUta prazna to yahI hai ki hiMsApUrNa yuddhakarma karane para kyA mujhe karmabandhana nahIM lageMge ? arjuna ke mata se usako isa hiMsA kA karmabandhana laganevAlA hI hai| ata: vaha yuddhakarma kare yA usakA tyAga kara de - isa viSaya meM jagadguru zrIkRSNa se mArgadarzana cAhatA hai / arjuna ke prazna kA samAdhAna dete hue zrIkRSNa ne tIna bAteM batAI hai; jinameM kisa dRSTi se karma kiyA jAya ? athavA kauna se karma kiye jAya to vaha karma karane para bhI karmabandhana kA abhAva rahegA isakA nirUpaNa prastuta huA hai : ___ (1) svadharma prApta karma karane se karmabandhana lagatA nahIM hai| jaise ki - arjuna 'kSatriya vaMza' meM utpanna huA hai / (4) ata: usakA yaha svadharma hai ki vaha yuddha se palAyana na kare / koI kSatriya rAjya vistAra kI lAlasA se, yA zatrutA se prerita ho kara (rAga yA dveSa se) yuddha-karma kare, aura usameM nirdoSa jIvoM kI hatyA kareM to yaha nizcita rUpa se usako karmabandhana meM DAla sakatA hai| parantu arjuna ke pakSa meM bAta kucha alaga thii| usake lie to yaha yuddha apane Apa sAmane se AyA huA thA / (yadRcchyA copapannam) usake adhikAra kA rAjya kisIne chIna liyA thaa| zrIkRSNa kA dUtakarma (zAnti kA prayAsa) bhI niSphala huA thA / duryodhana, duHzAsana, karNa, zakuni jaise AtatAyioMne nirdoSa, asahAya draupadI kA vastrAharaNa karane jaisA asamAjika dRSkRtya bhI kiyA thaa| isake bAda upasthita hue isa yuddha ko, zrIkRSNa ke zabdoM meM "dharmayuddha" kahanA hI ucita hogaa| isameM se yadi arjuna palAyana kara jAya to aise yuddhakarma kA tyAga * hI usako karmabandhana meM bAMdha degA / atha cettvamimaM dharmya saMgrAmaM na kariSyasi / tataH svadharmaM kIrtiM ca hitvA pApamavApsyasi // 2-33 ... .ata: gItAkAra kA mata hai ki aisA yuddha to arjuna ko karanA hI cAhie / "meM jItUMgA ki nahIM ?" aisA vicAra bhI nahIM karanA cAhie / arthAt isa yuddhakarma meM saMlagna hote samaya usake phala kI ora usako dhyAna nahIM denA hai| siddhi - asiddhi, lAbha-alAbha yA jaya-parAjaya rUpa kisI bhI prakAra ke karmaphala kI AzA, apekSA yA AkAMkSA rakhe binA - pUrNataH phalAsakti kA tyAga karake - arjuna ne yadi svadharmaprApta karma kiyA hogA to nizcita hI aisA karma usake lie bandhanakartA nahIM banegA / zrIkRSNa dvArA nirdiSTa 'karmayoga' kA yaha prathama sopAna hai / (2-31 se 33) . (2) IzAvAsyopaniSad se preraNA lekara, gItAkArane 'karmayoga' kI catuHsUtrI rUpa jo kendravartI zloka diyA hai, vaha isa taraha hai : karmaNyevAdhikAraste, mA phaleSu kadAcana / ___mA karmaphalaheturbhUH mA te saGgo'stvakarmaNi // 2-47 "he arjuna ! karma karane taka hI terA adhikAra hai / para usake (karmake) phala ke bAre meM terA For Personal & Private Use Only

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78 vasantakumAra bhaTTa SAMBODHI kabhI bhI adhikAra nahIM hai / ata: tUM karmaphala prApta karane ke prayojana se mukta ho jA / lekina akarma, yAnI karmatyAga karane meM bhI terI Asakti nahIM honI cAhie / " zrIkRSNa yahA~ arjuna ko spaSTa zabdoM meM kaha rahe haiM ki - tUM karma kara, parantu phalAzA ko chor3a de / "karma karane ke bAda yadi mujhe phalAzA bhI chor3a denI hai to maiM karma hI kyoM karUM ?" aisA soca kara, karma kA tyAga bhI nahIM karanA hai / arthAt karma to karanA hI hai, aura phalAzA bhI nahIM rakhanI hai| isa taraha anAsaktabhAva se kiye hue karma hI karmabandhana ke abhAva ko janma detA hai| isa taraha - "karma kA tyAga nahIM, parantu phalAsakti kA tyAga" yaha zrIkRSNa . ke 'karmayoga' kA atyalpa zabdo meM spaSTa arthaghaTana huA aisA kaha sakate hai // parantu aise 'karmayoga' ke Age aura pIche eka-eka mAnasika abhigama jor3anA bhI jarUrI hai| 'phalAzA kA tyAga karanA' yaha karmayoga kA yadi kendravartI vicAra hai, to saba se pahale yaha socanA par3egA ki vaha phalAzA yA phalAsakti kaise chUTe ? sAMkhyadarzana kahatA hai ki sRSTi meM jitane bhI karma hote haiM vaha, triguNAtmikA prakRti hI jIvAtmA ke pAsa karavA rahI hai| parantu ajJAnavazAt ahaMkAra se prerita hokara jIvAtmA "yaha karma meM kara rahA hU~ - aisA mAnatA hai| aura 'yaha karma maiMne kiyA hai, isalie usakA phala mujhe hI milegA, yA mujhe hI milanA cAhie' - aisI AzA evaM apekSA kA janma hotA hai / jo dhIre dhIre bar3hakara Asakti kA rUpa le letI hai| etaH aisI phalAsakti kA tyAga karane ke lie pahale "yaha karma maiM (jIvAtmA) kara rahA hU~ "- aise ahaMbhAva ko haTAne kI jarurata hai| karma karane se pahale yadi ahaMbhAva kA tyAga kiyA hogA; aura prakRti ke tIna guNa hI sabhI karma karate haiM/karavAte haiM aisA mAnA hogA to (ahaMkAra kI anupasthiti meM) phala prApta karane kI icchA, AkAMkSA kA janma hI nahIM hogA; aura isa taraha "phalAsakti ke tyAga" kA kendravartI vicAra siddha kiyA jAyegA / usake bAda, gItA kahatI hai ki jo karma karo, usako Izvarako samarpita kara do (9-27) / maiM Izvara kA pratinidhi banakara, Izvara ke lie karma karatA huuN| ataH yaha karma hI maiM Izvara ko samarpita karatA hU~ - aisA mAnane para hI zrIkRSNa kA 'karmayoga' pUrNatayA siddha ho gayA aisA jAnanA cAhie // isa taraha zrIkRSNa ke 'karmayoga' meM kramaza: tIna binduoM dhyAnAspada haiM : 1. ahaMkAra kA tyAga, 2. phalAsakti ke tyAgapUrvaka kartavya karma karanA, aura 3. karma Izvara ko hI samarpita kara denA // isa dRSTikoNa se kiye gaye karma hI karmabandhana ko janma nahIM detA hai| karma karane para bhI karmabandhana kA abhAva banA rahe yaha 'karmayoga' kI gurucAbhI hai| zrIkRSNa 'karmayoga' nAmaka tRtIya adhyAya meM kahate haiM ki unhoMne batAye hue karmayoga se kevala karmabandhana kA abhAva hI rahatA hai aisA nahIM hai| aise karmayoga se to paramAtmA kI bhI prApti hotI hai : tasmAd asaktaH satataM, kAryaM karma samAcara / asakto hyAcaran karma, param Apnoti pUruSaH // 3-19 "he arjuna ! ataH tuma satata anAsakta ho ke karane yogya karma acchI taraha se kiyA karo / anAsakta bhAva se karma karanevAlA puruSa (jIvAtmA) paramatattva (paramAtma tattva) ko prApta kara letA hai|" For Personal & Private Use Only

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Vol. xxVI, 2003 - karmayoga ke dvArA karmabandhana kA abhAva (3) karmayoga ke pravRttimArga para calane se parama tattva kI prApti bhI hotI hai, aisA kahanevAle (319) pUrvokta zloka meM - kArya karma samAcara (anAsakta ho kara) "karane yogya" karma acchI taraha se karate raho - aisA jo kahA gayA hai, usako dekhakara hameM prazna hogA ki gItAkAra ke mana meM aise kauna se karma hogeM ki jisako vaha "kAryaM karma" (karane yogya karma) kahate hai ? isa prazna kA uttara spaSTa zabdoM meM tIsare adhyAya meM diyA gayA hai : (1) zarIrayAtrA (jIvananirvAha) calAne ke lie prApta hone vAle karma (3-8) (2) yajJArthaka karma (kRtajJatAbuddhi se prerita ho kara, samarpaNa kI bhAvanA se, mamatva ke tyAga kI bhAvanA se kiye jAnevAle sabhI karma ko yajJArthaka karma kahate hai) (3-9) aura(3) lokasaMgraha kI bhAvanA se prApta honevAle karma lekha. ke vistArabhaya se hama kevala 'lokasaMgraha' para hI vicAra kareMge / (3) karma karane ke bAvajUda bhI karmabandhana kA abhAva rahe aise kauna se karma haiM ? inakI ginatI karate hue gItAne 1. zarIrayAtrA ke lie karma, 2. yajJArthaka karma aura 3. lokasaMgraha ke lie karma karanA cAhie . aisA kahA hai| .. loka: saMgrahyate'nena iti lokasaMgrahaH / jisase janasamudAya yogya karma meM jur3A rahe isI karma ko 'lokasaMgraha' ke karma kahate haiM / samAja ke zreSTha evaM zaktizAlI mahApuruSoM, samAja ke lie jo Adarza bana sake aise samAja sevA ke aura samAjasaMrakSaNa ke jo karma hote hai usI ko 'lokasaMgraha' ke karma kahate haiM / aise karma kabhI bhI karmabandhana utpanna nahIM hone dete / (3-20 se 26) ... zrIkRSNa kahate hai ki kauravoM aura pANDavoM ke isa yuddha meM jisa kI hAra ho yA jita, lekina unase zrIkRSNa ko koI bhI lAbha yA hAni nahIM haiN| phira bhI vaha yadi draupadI kA vastrAharaNa karanevAle yaha samAjavirodhI tattvoM kA vinAza karane meM nimitta bananevAle pANDavoM ko sAhAyya karane ke lie Aja upasthita na ho jAya to nirdoSa prajAjanoM meM anya striyA~ bhI surakSita nahIM raha sakeMgI / ataH kauravoM kA vinAza atIva Avazyaka hai / ina ko niyantrita karane ke lie, aura isa taraha se 'lokasaMgraha' - loka saMrakSaNa-karane ke lie zrIkRSNa ko kriyAzIla honA Avazyaka bana gayA hai| zrIkRSNa yaha bhI kahate haiM ki - jisa taraha se koI ajJAnI phalAzA kI ora Asakta ho kara karma karane meM dattacitta rahatA hai; usI taraha se lokasaMgraha karane ke icchuka jJAnI vyakti bhI lokasaMgraha ke karma meM saMlagna ho jAya / aise 'lokasaMgraha' ke Azaya se prerita ho kara kiye gaye karma bhI karmabandhana ko utpanna nahIM karate haiM- bhagavadgItA ke 'karmayoga' kA vivaraNa yahA~ pUrNa hotA hai| samAja meM aneka dAnI mahAtmA dharmazAlA, aspatAla, zAlA-mahAvidyAlaya ityAdi kA nirmANa karavAne ke lie dAna diyA karate haiM / aise dAnakarmoM se bhI lokasamUha kA kalyANa hI hotA hai| parantu For Personal & Private Use Only

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vasantakumAra bhaTTa SAMBODHI aise karma karane ke bAda apanA nAma yA tailacitra bhI rakhavAte haiN| taba aise karma "lokasaMgraha" ke karma nahIM kahe jAyeMge / kyoMki aise dAnakarma karate samaya phalAzA rakhI gaI hotI hai / apanA yaza phaile isa dRSTi se nAma utkIrNa karavAnA yA tailacitra rakhavAnA - yaha sabhI bAteM 'lokasaMgraha' meM nahIM AtI haiN| alabattA, aise karmoM ko 'satkRtya' (puNyajanaka karma) nizcita kahA jA sakatA hai / lekina 'satkRtya' bhI Akhira meM karmabandhana to paidA karegA hii| gItA ke 'karmayoga' meM kahA gayA hai ki - buddhiyukto jahAtIha ubhe sukRtaduSkRte // 2-50 80 "jo sahI karmayoga karane kI buddhivAlA hotA hai vaha isa loka meM hI (apane AyuSyakAla meM hI) sukRta (puNya) evaM duSkRta (pApa) donoM ko yahIM tyAga detA hai|" kyoMki jaise pApa bandhanakartA hai, vaise puNya bhI bandhanakartA hai hI / dAna de kara, yA dUsarA koI satkRtya karake AdamI apane ko ajJAta rakhe aura mana meM aisA soce ki Izvara ne mujha se yaha kAma karavAyA, yaha kAma karane kI mujhe buddhi dI, zakti dI yahI mere saMtoSa kA, Ananda kA viSaya hai| to aise karma 'sukRta' na raha kara, 'lokasaMgraha' kA karma bana jAtA hai; aura aise karma se bandhana kA abhAva utpanna hotA hai| isI ko hI jIvana jIne kI kalA kahate hai | yoga: karmasu kauzalam / karmoM meM kuzalatA kaise bartI jAya ? to, karma aise karane cAhie ki jisase bandhana hI utpanna na hone pAya ! karma karane kI aisI kuzalatA ko hI yoga kahate hai; 'karmayoga' kahate hai / vizvarUpadarzana ke prasaGga meM zrIkRSNane arjuna ko kahA thA ki isa samagra loka kA saMhAra karanevAlA 'kAla' hU~ / sAmane khar3e hue sabhI ko maiMne pUrva meM hI mAra DAlA hai / tujhe (arjuna ko ) to kevala unake saMhAra meM nimitta bananA hai / nimittamAtraM bhava savyasAcin ! ataH arjuna ko duHzAsana Adi AtatAyiyoM ko mArate samaya, aura duSkRtyoM meM mUkasaMmati denevAle bhISma, droNAdi ko bhI mArate samaya "maiM unako mAratA hU~" aisA socanA hI nahIM hai / kAlapuruSa ke Izvara ke pratinidhi - banakara mujhe to laDanA hai / paramAtmA mere dvArA unakA vadha karavAnA cAhate haiM aisA vicAra sthira rakhakara, kauravoM kA vadha karanA hai / aise AtatAyioM kA hanana rUpa karma sthUla dRSTi se hiMsA karma hote hue bhI usa meM samAja kI aneka nirdoSa draupadIyA~ ke saMrakSaNa kA utkRSTa hetu samAhita thA / ataH vaha yuddhakarma bhI 'lokasaMgraha' kA karma thA | arjuna ke dvArA honevAlA yaha "lokasaMgraha" kA karma karmabandhana - - utpanna karanevAlA nahIM thA // (5) - ( 4 ) gItA ke caturtha adhyAya meM zrIkRSNa dvArA 'karmayoga' kI paramparA ke bAre meM kahA gayA hai| paramAtmA ne yaha karmayoga saba se pahale sUrya se kahA thA / sUryane manu se kahA, manu ne ikSvAku rAjA se kahA thA / aura Aja vahI karmayoga zrIkRSNa arjuna se kaha rahe haiM / yahA~ para, karmayoga meM saba se pahale dIkSita honevAle vyakti ke rUpa meM jo, sUryadevatA kA nAma hai vaha vicAraNIya hai| sUrya kA udaya hone para sRSTi kA udbhava evaM pravartana hotA hai / vaha apane niji svArtha ke lie tapta nahIM hotA hai, vaha kevala lokasaMgrahArtha hI pravRtta I For Personal & Private Use Only -

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81 Vol. XXVI, 2003 karmayoga ke dvArA karmabandhana kA abhAva hotA hai| ata: akhila brahmAMDa ke lie eka karmayogI vyakti ke rUpa meM sUrya hI saba se bar3A evaM sarvaprathama nitya dIptimanta udAharaNa hai ! veda sAhitya meM isI sUryadevatA ke lie "viSNu" zabda kA prayoga huA hai / 'viSNu' usI ko kahate haiM, jo vyApanazIla hai| udita hote hI sUrya tribhuvana meM (pRthivI, antarikSa evaM dhuloka meM) vyApta ho jAtA hai / isI lie veda meM, viSNu ko 'trivikrama' bhI kahA gayA hai| unake udita hone ke sAtha hI kamala ityAdi puSpoM kA vikAsa hotA hai aura sRSTi kI zobhA (lakSmI) baDhatI hai| isake pravartana se hI divasa-rAta evam saMvatsara hote haiM / isa taraha se sUrya kAlacakra kA svarUpa bhI dhAraNa karatA hai| ina sabhI vedokta bAteM dhyAna meM lekara hI purANakAla meM, caturbhuja bhagavAn viSNu ke hAtha meM zaGkha, cakra, gadA evaM padma jaise AyudhAdi ke cihna aGkita kiye gaye haiM / veda meM "viSNu' arthAt sUryadevatA hai / ataH viSNu ke eka hAtha meM sudarzanacakra rakhA gayA hai, jo kAlacakra kA pratIka hai| pRthivI para vikasita honevAle kamala kA sUryodaya ke sAtha zAzvata sambandha hai| ataH viSNu ke dUsare hAtha meM kamala rakhA gayA hai| jisase yaha sUcita hotA hai ki yaha viSNu devatA mUla meM to sUryadevatA hI hai / (viSNu kI patnI lakSmI batAI jAtI hai, vaha mUla meM to kamala kI hI zobhA hai !) parantu mahAbhArata ke racanAkAla ke bAda yadu zreSTha vAsudeva zrIkRSNane jo jIvana yApana kiyA hai aura arjuna ko 'lokasaMgraha' kA vicAra diyA hai, use dekhakara purANakAla meM viSNu ke tIsare hAtha meM 'zaGkha' evaM caturtha hasta meM 'gadA' ko bhI sthAna diyA gayA ho yaha sambhavita hai| puruSottama paramAtmA yadA yadA hi dharmasya glAnirbhavati bhArata, abhyutthAnam adharmasya tadAtmAnaM sRjAmyaham kaha kara, AzvAsana dete haiM ki ve bAra bAra avatarita hoMge - aisA vacana dekara unhoMne avatAravAda kA zaGkha phUMka diyA hai aura paritrANAya sAdhUnAm, vinAzAya ca duSkRtAm ke zubha Azaya se, duSToM ke vinAza ke lie hI unhoMne 'gadA' ko dhAraNa kiyA hai ! - yaha garbhita bAta caturbhuja viSNu ke darzana karate samaya hareka bhakta ke citta meM sAkSAt honI caahie| isa taraha se Aja ke bhagavAn viSNu vedakAla ke sUryadevatA bhI haiM; aura mahAbhArata kAla ke zrIkRSNa bhI haiM !! karmayogI sUrya evaM lokasaMgrahakArI zrIkRSNa - ina donoM kA jo caturbhuja viSNubhagavAn ke zrIvigraha meM abheda prakaTa kiyA gayA hai - vaha hamAre lie nitya preraNAdAyI hai; vaMdanIya bhI hai| For Personal & Private Use Only

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karmabaMdha aura usake kAraNa zekharacandra jaina karmavAda jaina darzana meM karma zabda vizeSa rUpa se pracalita hai / karma zabda ke sAmAnyataH artha karma kAraka * kriyA Adi prasiddha haiM / yadyapi karma zabda kAryAnvayana ke rUpa meM sarvatra prasiddha artha hai, parantu jaina Agama meM usake kucha vizeSa artha haiM / jaina darzana ne karma ko sarvAdhika mahattva dete hue use samasta kriyAoM kA AdhAra mAnA hai / isa dRSTi se yaha jaina darzana kA prANa siddhAnta hai / syAdvAda kI nIMva para hI karma kI imArata sthita hai| karma kA yaha vizeSa siddhAnta jaina darzana kI vaijJAnikatA para prakAza DAlatA hai aura ise puSTa bhI karatA hai / pratyeka jIva kI svataMtra sattA evaM karmaThatA isI se siddha ho sakatI hai| manuSya jo bhI kArya karatA hai vaha karma ke antargata samAhita hotA hai / pratyeka jIva apanI prakRti ke anusAra bhinna-bhinna kArya karatA hai| itanA hI nahIM yaha karma pratyeka prANI, manuSya saba meM alaga-alaga DhaMga se, yA yoM kahe kiM svataMtra rUpa se vyakta hotA hai / yahI kAraNa hai ki manuSya kI bAhya racanA ekasI hone ke bAda bhI unake AkAra-prakAra-buddhi-vaibhava, svAsthya alaga-alaga hote haiN| ekha hI mA~-bApa kI saMtAnoM meM bhI alaga-alaga vyavahAra, buddhi, AcAra-vicAra alaga-alaga honA hI isa tathya kI puSTi hai ki karma kI svataMtra sattA hai| hama jaisA kArya kareMge hameM vaisA hI phala milegA aisI mAnyatA prAyaH sabhI dArzanikoM ne svIkAra kI hai| AcAryo kA mata hai ki vyakti kI samasta pravRttiyoM ke mUla meM preraNA svarUpa yA nimitta svarUpa rAga-dveSa rahateM haiM / ye rAga-dveSAtmaka bhAva saMskAra rUpa meM sthAyI banakara pariNAma dete haiM aura saMsAra banAte rahate haiN| pratyeka jIva apane vacana aura kArya se kucha na kucha karatA rahatA hai / yaha samasta kriyA hI karma hai| karma ke praveza dvAra mana, vacana aura kArya haiM / inhe hI jIvakarma yA bhAvakarma kahate haiM / prAyaH sabhI darzanoM ne isakA svIkAra kiyA hai lekina bhAva karma se prabhAvita hokara kacha sakSma jaGa padagala skaMdha jIva ke pradezoM meM praveza pAte haiM aura usake sAtha baMdhate hai, yaha bAta sirpha jainAgama hI batalAtA hai| ye sUkSma skaMdha ajIva karma yA dravya karma kahalAte haiM, jo rUpa, rasa, gaMdha Adi ke kAraNa mUrtika hote haiM / jaise-jaise karma jIva karatA hai, vaise hI svabhAva ko lekara ye dravya karma usake sAtha baMdhate hai aura kucha kAla pazcAta paripakya dazA ko prApta hokara udaya meM Ate haiM / yahI karma kA phaladAna hai / For Personal & Private Use Only

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Vol. XXVI, 2003 karmabaMdha aura usake kAraNa 83 yaha kathana isa ora iMgita karatA hai ki jahA~ anya darzanoM meM rAga-dveSa se yukta pratyeka kriyA ko karma mAnakara usake saMskAra ko sthAyI mAnate haiM, vahA~ jaina darzana meM rAga-dveSa se yukta jIva kI mana, vacana aura kAyA kI kriyA ke sAtha eka dravya jIva meM AtA hai jo usake rAga-dveSa rUpa bhAvoM kA nimitta pAkara jIva se baMdha jAtA hai aura Age calakara acchA yA burA phala detA hai| yaha satya hai ki karma yA daiva ko saMpAdana karane meM jIva svataMtra hai, paraMtu karma kA phala bhogane meM jIva svataMtra nahIM hai balki karmAdhIna hai| karma saMbaMdhI bhinna mAnyatAyeM bhAratIya darzana meM vaidika paramparA aura zramaNa paramparA meM pUrvArdha meM samAnatA hai parantu uttarArdha meM alagaalaga mAnyatAe~ haiM / gItA meM karma yogI zrI kRSNa arjuna se jaba yaha kahate haiM ki - "karmaNye vAdhikAraste mA phaleSu kadAcana" taba ve vahI kahate haiM ki terA adhikAra karma karanA hai, usase utpanna phaloM meM nahIM / isI prakAra gosvAmI tulasIdAsa bhI kahate haiM - 'jo jasa karahi so tasa phala cAkhA, hohihai vahI jo rAma raci rAkhA / ' yahA~ ve pUrvArdha meM to karma kI pradhAnatA svIkAra karate haiM arthAt jo jaisA karegA vaha vaisA phala cakhegA / parantu phala cakhane kI svataMtratA usake hAtha meM nahIM mAnI gaI hai| vahA~ to vahI hogA jo rAma arthAt phaladAyaka Izvara ko maMjUra hogA / yahA~ vaidika hindU dharma meM karma kA eka aMza hI svIkAra kiyA gayA hai| isase yaha karma bhAgya kA pratIka bana gayA hai / kyoMki karma karanevAle ko patA nahIM hai ki use kauna-sA phala prApta hogaa| use to sirpha karma karanA hai| aise loga kabhI -kabhI yA to nirAzAvAdI ho jAte haiM yA to bhAgyavAdI / jaina dharma ke karma ke siddhAnta meM aisA nahIM hai, vahA~ to yaha mAnA jAtA hai ki jo jIva jaisA karma karatA hai vaha tadanasAra vaisA hI phala svayaM pAtA hai| yahA~ karma kA kartA aura phala prApta kartA svayaM hI hotA hai / koI anya zakti yA Izvara usake phala kA dAtA nahIM hotA / isase itanA spaSTa huA ki jaina dharma meM karma kI svatatra sattA hai aura kartA aura bhoktA jIva svayaM hai / Apta parIkSA meM kahA gayA hai ki karmo ke dvArA jIva parataMtra ho jAtA hai aura jIva ke dvArA mithyA darzanAdi pariNAmoM se jo upArjita hote haiM ve bhI karma hai| karma zabda ke artha ___karma kA dAyarA yA phalaka bahuta vizAla hai, jaisAki hamane upara kahA ki karma kA zAbdika artha kArya, pravRtti athavA kriyA hotA hai use karma kahate haiM / tadnusAra hamArI dinacaryA kI pratyeka pravRtti karma hai| AjIvikA ke lie kiyA jAnevAlA zrama bhI karma hai, jaba ki karmakANDI yajJa Adi karma kriyAoM ko karma mAnate haiM / purANoM meM vrata niyama Adi dhArmika kriyAoM ko karma mAnA gayA hai / jainendra siddhAnta koza meM kahA hai ki utpekSaNa, avakSepaNa, AkuMcana, prasAraNa tathA gamanarUpa pA~ca prakAra kI kriyAoM ke lie karma zabda kA prayoga kiyA jAtA hai| yoga darzana meM saMskAra ko karma kahA gayA hai, to bauddha darzana For Personal & Private Use Only

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zekharacandra jaina SAMBODHI meM yaha karma vAsanA svarUpa hai / vividha darzanoM meM vividha arthaghaTana kie gae haiN| jaina darzana meM karma ko pudgala paramANuoM kA piNDa mAnA gayA hai| inake sAmAnyataH do bheda kie gae haiM, jo pudgala paramANu karma rUpa meM pariNata hote haiM, unheM karmavargaNA kahate haiM aura jo zarIra rUpa se pariNata hote haiM unheM nokarma vargaNA kahate haiM / ina karmoM ko jIva apanI mana, vacana, kAya kI pravRtti se grahaNa karatA hai / ise yoM kahA jA sakatA hai ki AtmA sAtha karma tabhI baMdhate haiM, jaba mana, vacana aura tadnurupa kriyA hotI hai| ise hI aura vizeSa rUpa se samajhAne ke lie yaha kaha sakate haiM ki pudgala paramANuoM ke piNDa rUpa karma ko dravya karma aura rAga-dveSAdika rUpa pravRttiyoM ko bhAva karma kahate haiN| aisA hI mata yA vicAra dravya saMgraha evaM anya jaina graMtho meM abhivyakta kiyA gayA hai / 84 jaina darzana meM karma aura AtmA ina do zabdoM kA sarvAdhika mahattva hai| vastutaH AtmA to pUrNarUpeNa pavitra akSara, anaMta, avyAbAdha hai, parantu rAgadveSa ke kAraNa jo zubha yA azubha bhAvanAe~ utpanna hotI haiM, ve AtmA ke sAtha Abaddha hotI haiM aura AtmA ko vikAra yukta yA rAga-dveSa-bhaya banA detI haiN| ise hI AtmA kA karma se jur3anA yA Abaddha honA kahA gayA hai / karma kaise Ate hai ? upara bhUmikA meM yaha iMgita kiyA gayA hai ki rAga-dveSa Adi bhAva ke kAraNa mana, vacana, kAya kI kriyA se karma AtmA ke sAtha Abaddha hote rahate haiN| eka aura hama yaha mAnate haiM ki AtmA cetanavanta amUrta padArtha hai aura dUsarI aura karma mUrta hai phira mUrta aura amUrta kA sambandha kaise ho sakatA hai, kyoMki ye donoM paraspara virodhI tattva haiM / phira bhI karma AtmA para hAbI ho jAte haiM / samayasAra meM AcArya kundakundAcArya jI kahate haiM ' jaise maila ke vizeSa saMdarbha meM avacchinna hokara vastra kA zvetapanA naSTa ho jAtA hai usI prakAra mithyAtva mala ke vizeSa saMbaMdha se dabakara jIva kA samyakatva guNa naSTa ho jAtA hai / jaise maike vizeSa saMbaMdha se dabakara vastra kA zvetapanA naSTa ho jAtA hai, vaise hI kaSAyarUpa mala se dabakara mokSa kA hetubhUta caritrA kA guNa bhI naSTa ho jAtA hai| samyakatva AtmA kA guNa hai aura mithyAtva ajJAna aura kaSAya bhAva usake virodhI haiM / yaha udAharaNa iza bAta ko adhika spaSTa karegA / jaise AkAza ke sUrya ko ghane bAdala Dhaka dete haiM, vaise hI karma rUpI bAdala AtmA ke jagamagAte sUrya ko Dhaka lete haiN| jaise zuddha sphaTika maNi nitAnta dhavala hai lekina vaha jisa raMga ke saMyoga meM AtA hai vaise raMga kA dikhAI dene lagatA hai| isase yaha kahanA sArthaka hogA ki zuddha AtmA karmoM ke anusAra dikhAI dene lagatA hai / ' AtmA karma mala yukta kaise hotA hai ? hama savizeSa ve sabhI prANI jo saMjJI paMcendriya haiM aura inameM bhI vizeSa rUpa se manuSya ke sAtha yaha karma bhAva vizeSa rUpa se jur3e haiN| hama saMsArI jIva haiN| saMsAra meM honevAlI pratyeka ghaTanA pratyakSa yA parokSa rUpa se hamAre sAtha juDI hai / usakA pratyakSa yA parokSa prabhAva bhI hama para par3atA hai / mana manuSya kA For Personal & Private Use Only

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Vol. XXVI, 2003 karmabaMdha aura usake kAraNa hai aisA aMga hai, jo usakI indriyoM ko saMcAlita karatA hai / mUlataH ye karmendriyA~ hI vividha kAryoM kI mAdhyama hotI haiM / sarvaprathama hamArA mana prabhAvita hokara acche yA bure kArya karane ko pravRtta hotA hai aura indriyA~ tadnusAra sakriya ho jAtI haiM / indriyoM ke inhIM vyApAroM se karmoM kA Agamana hotA hai| hama ise yoM samajha sakate haiM ki jaise pAnI kI eka bU~da jo AkAza se jamIna para girane se pUrva parizuddha avasthA rahatI parantu jaise hI yaha jamIna para giratI hai, dhUla Adi aneka vikAra use vikRta kara dete haiM / isI prakAra isa zuddha AtmA sAtha saMsAra ke vikArI bhAva ise vikArayukta kara dete haiM / yaha AtmA vaise parama zuddha hai| isa para rAga-dveSa Adi kAraNa vikAroM kI parateM jama gaI haiN| yahI karma kA AsravabhAva hai| AcAryoM ne likhA hai ki 'jIva aura karma kA anAdi se sambandha hai / ina karmoM ke kAraNa hI saMsAra kI nAnA yoniyoM meM bhaTakatA huA yaha jIva sadA se duHkhoM kA bhAra uThAtA A rahA hai|' AcArya kunda - kunda paMcAstikAya meM kahA hai ki 'saMsAra meM jitane bhI jIva haiM, unameM rAga-dveSa rUpa pariNAma hote haiN| una pariNAmoM se karma baMdhate haiN| karmoM se cAra gatiyoM meM janma lenA paDatA hai| janma lene se zarIra milatA hai, tathA zarIra se indriyA~ hotI haiM, inameM viSayoM kA grahaNa hotA hai tathA viSayoM ke grahaNa se rAgadveSa hote haiN|' isa prakAra saMsAra rUpI cakra meM bhramaNa karate hue jIva ke bhAvoM se karmoM kA baMdha tathA karmabaMdha se jIva kA bhAva saMtati kI apekSA anAdi se calA A rahA hai, yaha cakra abhavya jIvoM kI apekSA anAdi anaMta hai tathA bhavya jIvoM kI apekSA anAdi sAMta hai / - eka aura udAharaNa se isako smjheNge| eka dIvAra para eka hisse meM tailI padArtha lagA diyA jAe aura dUsarA hissA binA tela kA rakhA jaae| vAtAvaraNa kI uDatI huI dhUla jaba usa dIvAra se TakarAtI hai taba jisa bhAga para tela lagA hotA hai, vahA~ vaha cipaka jAtI hai aura jahA~ tela yA cikanAhaTa nahIM hotI vahA~ ati alpa mAtrA meM cipakatI hai / yadi havA se dhUla ko ur3AyA jAe to telavAlI dIvAra se dhUla nahIM haTatI, vinA telavAlI jagaha se vaha haTa jAtI hai / isI prakAra jisa vyakti ke mana meM tIvra rAgadveSa ke bhAva hoMge usakI AtmA ke sAtha karma utanI hI adhika jar3atA se cipaka jAyeMge, jisake jitane maMda kaSAya hoMge usake utane hI kama karma baMdha hoNge| tapa Adi kI havA se manda kaSAya ke kAraNa ba~dhe hue karma turanta jhar3a jAyeMge, jabaki tIvra kaSAya ke karma jhar3a nahIM paayeNge| isase yaha siddha huA ki AtmA ke sAtha baMdhane vAle karmoM meM rAga-dveSa kI tIvratA yA nyUnatA kA vizeSa mahattva hai / 85 jainadarzana ke anusAra loka meM aisA koI bhI sthAna nahIM hai, jahA~ karma yogya pudgala paramANu na hoM / jIva ke mana, vacana aura kAya ke nimitta se arthAt jIva kI mAnasika, vAcanika aura kAyika pravRtti ke kAraNa karma yogya paramANu cAroM ora se AkRSTa ho jAte haiM tathA kaSAyoM ke kAraNa jIvAtmA se cipaka jAte haiM / isa prakAra karmabaMdha ke do hI kAraNa mAne gaye haiM yoga aura kaSAya / zarIra, vANI aura mana kI pravRtti ko yoga kahate haiM tathA krodhAdhika vikAroM ko kaSAya kahateM haiM / rAga-dveSa yukta zArIrika, vAcanika aura mAnasika pravRtti hI karmabaMdha kA kAraNa haiN| vaise to sabhI kriyAe~ - karmopArjana kA hetu banatI haiM lekina jo kriyAe~ kaSAya yukta hotI haiM, unase hone vAlA baMdha balavAna hotA hai, jabaki kaSAya rahita kriyAoM se honevAlA baMdha nirbala hotA hai / For Personal & Private Use Only

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86 zekharacandra jaina SAMBODHI karmabaMdha aura usake kAraNa hamane pichalI vivecanAoM meM yaha samajhA ki yaha jIvana aSTa karmoM se ba~dhA hone se vividha gatiyoM ko prApta kara bhaTakatA rahatA hai / jIva ke zubhAzubha pariNAmoM ke kAraNa usameM vRddhi aura hAsa hotA rahatA hai / AtmA ke sAtha bhAvoM ke anusAra vividha karmo kA Asrava hokara ba~dhanA baMdha kahalAtA hai aura isake mUlataH do bheda kiye gae haiM / (1) bhAvabaMdha (2) dravyabaMdha baMdha ke kAraNoM meM mUlataH mithyAdarzana, avirati, pramAda, kaSAya aura yoga ina pA~ca ko mukhya mAnA / gayA hai| mithyAdarzana kA artha hai ki jisa vastu kA jo svarUpa hai use usI rUpa meM nahIM mAnanA mithyAdarzana hai / udAharaNa svarUpa pudgala dravya se bane zarIra ko evaM anaMta jJAna, darzana yukta AtmA ko eka mAnanA yahA mithyA darzana hai| jo svabhAva aura parabhAva kA viveka nahIM karatA hai, bAhya padArtho ko apanA samajhakara .. mamatva karatA hai, usakA darzana mithyA hotA hai aura unheM karma kA baMdha hotA hai| AcAryoM ne isa mithyAdarzana ke kAraNoM meM agRhIta aura gRhIta do bheda mAne haiN| agRhita mithyAdarzana anAdi kAla se svayaM hI jIva ko rahatA hai / isameM pUrva janma kRta karma janma se hI rahate haiM, jabaki gRhIta mithyAdarzana dUsaroM ke upadeza yA bodha se hotA hai / yaha pA~ca prakAra kA hotA hai / (1) ekAnta (2) viparIta (3) saMzaya (4) vinayika (5) ajJAna / ___ hakIkata meM vastu kA svabhAva aneka dharmI hotA hai parantu use vaisA na ma mAnakara ekAntarUpa yA eka guNa dharma vAlI mAnanA, yaha ekAnta mithyAtva hai / viparIta mithyAtva ke antargata vastu ke svarUpa ko viparIta yA pUrNarUpa se virodhI mAnane ke bhAva hote haiM, jaise hiMsA meM dharma, parigraha meM niragraMthatA, zarIra ko AtmA, kevalI ke svarUpa ko anyathA mAnanA Adi isake antargata hI haiN| saMzaya mithyAtva ke antargata mAnya siddhAMtoM meM zaMkA karanA aura aisA ho bhI sakatA hai yA nahIM aisA saMzaya karanA saMzaya mithyAtva kA lakSaNa hai / vainayika mithyAtva kA yaha lakSaNa hai ki jaba vyakti sacce devazAstra, guru ke sthAna para rAgIsarAgI sabhI devatAoM, sabhI dharmoM, sabhI sAdhuoM ko samAna mAnane lagatA hai / isI taraha jaba viveka se soce binA hita - ahita ko samajhe binA ajJAnavaza pazuvadha jaise kAryoM meM dharma mAnane lagatA hai taba ajJatrAna mithyAtva ke kAraNa karma kA baMdha karatA hai| yaha dekhA gayA hai ki aneka bAra yaha jIva ina gRhIta mithyAtvoM ko chor3a bhI detA hai, parantu jaba taka yaha agRhIta arthAt aMtaraMga mithyAtva ko nahIM chor3atA hai, taba taka mukti nahIM pAtA / agRhIta mithyAtva meM usakA mohanIya karma prabala hotA hai / isameM usakA ekatva zraddhAna, para mo kRtitva buddhi Adi pramukha avirati ke antargata cha kAya ke jIvoM kI hiMsA kA tyAga nahIM karanA aura pA~coM indriyoM tathA mana se, viSayoM se karmoM meM phala dene kI zakti ko anubhAga baMdha kahate haiM / dravya, kSetra, kAla, bhAva aura For Personal & Private Use Only

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Vol. XXVI, 2003 karmabaMdha aura usake kAraNa 87 bhava ke nimitta se karma ke phala dene meM vividhatA hotI hai| ataH karma jo aneka prakAra kA phala detA hai usa phala dene kA nAma hI anubhAga hai / pratyeka karma kI apanI-apanI tIvra yA maMda phaladAna zakti rahatI hai| yaha usake anubhAga kI tara-tamatA para sthita hai / taratamatA kA AdhAra hamAre zubhAzubha bhAva para nirbhara hai| yadi kaSAya maMda hai to alpa sukha-duHkha hotA hai aura yadi anubhAga meM tIvratA hogI to sukhaduHkha meM tIvratA hogii| yaha jIva anAdi kAla se aise hI karmoM meM bhaTaka kara duHkhI hotA hai / . virakta nahIM honA, yaha avirati hai / avirati kA aparanAma asaMyama bhI hai / kramaza: asaMyama ko tyAgakara saMyama kI ora bar3hate hue trasakAya ke jIvoM kI hiMsA ko tyAgate hue paMcavratoM kA AMzika pAlana karate hue aNuvratI huA jA sakatA hai aura isa asaMyama kA pUrNa abhAva hone para hI mahAvrata dhAraNa kiyA jA sakatA hai| isa vivecana se itanA spaSTa ho gayA ki kaSAya sahita hone se jIva ko karma ke yogya pudgaloM ko grahaNa karanA hai, vahI baMdha hai| yaha jIva kaSAyoM dvArA karma vargaNAoM ko grahaNa karake unheM karma rUpa meM badala detA hai yahI baMdha hai / jaise dIpaka battI dvArA tela ko grahaNa karake use agni rUpa meM badala detA hai| udAharaNa ke rUpa meM yaha kahA jA sakatA hai ki jaise khAyA huA bhojana udarAgni ke anusAra khalabhAga aura rasabhAga rUpa ho jAtA hai vaise hI tIvra, maMda yA madhyama jaisI kaSAya hotI hai usI ke anusAra karmoM meM sthiti aura anubhAga par3atA hai / AtmA meM sthiti pudgala paramANu yoga aura kaSAya kI dRSTi se jo karmarUpa ho jAte hai isI ko karmabaMdha kahate haiM / - AcAryoM ne isa baMdha ke cAra bheda kahe haiM, ve haiM (1) prakRti baMdha (2) sthiti baMdha (3) anubhAga baMdha (4) pradeza baMdha / prakRti baMdha ke antargata ATha karmoM kA varNana kara cuke haiM / unakA samAveza hotA hai| pradeza baMdha ke antargata baMdhanevAle karma paramANuoM kI saMkhyA nirdhArita hotI hai use hI pradeza baMdha kahA gayA hai / sthiti baMdha kA artha hai Asravita karma apane svabhAvarUpa se jitane samaya taka AtmArUpa meM jur3e rahate haiM, use samaya kI maryAdA ko sthiti baMdha kahate haiM / jisa prakAra gAya, bhaiMsa, bakarI kA dUdha nizcita kAlAvadhi taka hI yogya rahatA hai, usake bAta vaha vikRta ho jAtA hai / usI prakAra pratyeka karma kA svabhAva bhI eka nizcita kAla taka hI rahatA hai / yaha maryAdA hI sthiti baMdha hai / jisakA nirdhAraNa jIva ke bhAvoM ke anusAra karma baMdhate hI ho jAtA hai / AtmA se karma baMdha kA Asrava AtmA ke sAtha karmo kA baMdhanA hI baMdha hai| prAyaH sabhI AcAryoM ne eka svara meM svIkAra kiyA hai ki anAdikAla se jJAnAdi sampanna yaha paramAtmA dravya karma se parAbhUta hokara saMsAra meM dara-dara bhikhArI hokara paribhramaNa kara rahA hai| saMsArAvasthA meM bhramaNa karane kA kAraNa bhI karma hai| jaba karma tIvra rAgadveSa ke kAraNa balavAna hotA hai taba vaha AtmA para apanA pUrA adhikAra kara letA hai aura bhava bhavAntara meM bhaTakAtA hai| For Personal & Private Use Only

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zekharacandra jaina SAMBODHI isa carcA se itanA spaSTa hotA hai ki karma ke Agamana kA mUla srota rAga-dveSa bhAva haiM / AcAryoM ne ise isa prakAra kahA hai - jaise choTI-choTI nAliyoM se bahatA huA jala jalAzaya meM praviSTa hokara use bhara detA hai, vaise hI yaha karma pravAha jala Asrava dvAra se praveza karatA hai / jIvakI mAnasika, vAcanika aura kAyika pravRttiyoM ke nimitta se karmANavargaNAe~ jIva kI ora AkRSTa hokara karma rUpa meM pariNata ho jAtI haiM aura jIva ke sAtha unakA saMbaMdha ho jAtA hai / tatvArtha sUtra meM umAsvAmI ne ise spaSTa karate hue likhA hai ki jIvAtmA meM mana, vacana aura zarIra rUpI tIna aisI zaktiyA~ haiM, jisase pratyeka saMsArika prANI meM pratisamaya eka vizeSa prakAra kA parispaMdana hotA hai| isake kAraNa jIva ke pratyeka pradeza-sAgara meM uTanevAlI laharoM kI taraha taraMgAyita rahate haiM / karmabaMdhana kA bhAva hI Asrava bhAva hai| Asrava kA artha hI hotA hai AnA / isa dRSTi se karmo ke Agamana ko Asrava kahate haiM / sampUrNa loka meM cAroM ora karma to ThasAThasa bhare hue haiM, ve kahIM bAhara se nahIM Ate haiM, para jaise hI mana aura indriyoM ke kAraNa rAga-dveSa panapate haiM, to turanta ve karma ThIka vaise hI AtmA para AkramaNa karate haiM - jaise ghara kA khulA tAlA dekhakara ekAnta pAte hI cora AkramaNa karate haiM / yaha AkramaNa hI Asrava yA karmo kA Agamana hai| jina bhAvoM' se karma Ate haiM, unhe bhAvasrava kahate haiM aura karmoM kA Agamana dravyAsrava kahalAtA hai| AcAryoM meM karma ke isa Asrava ko sAmpayika aura iryApatha do bhedoM vAlA kahA hai / krodhAdika vikAroM ke sAtha honevAlA Asrava sAmparAyika Asrava kahalAtA hai, jo AtmA ke sAtha cirakAla taka TitA rahatA hai, jabaki iryApatha Asrava aisA Asrava hai, jahA~ karma Ate hI zIghra jhar3a jAte haiM / isameM kaSAyoM kA abhAva rahatA hai / Asrava ke kAraNa AcAryoM ne yaha mAnA hai ki AtmA ke sAtha karmoM kA jur3anA yA baMdha honA anAdiphala se calA A rahA hai| nizcaya kI dRSTi se pratyeka jIva zuddha, nirmala, niraMjana hai, jo anaMta darzana, jJAna, sukha, vIrya Adi guNoM kA akhaNDa piNDa hai, rAga-dveSa se rahita hai / vaha AkAza kI taraha sparza, rasa, gaMdha, varNa, bhAra evaM parispaMda se rahita hai lekina vaha dravya karma, bhAvakarma aura nokarma se Abaddha hone ke kAraNa vyavahAra naya se mUrtika hai| AcArya devasenane apane graMtha 'AlApa paddhati' meM kahA hai ki AtmA ko sarvathA amUrtika mAnane se saMsAra kA lopa ho jAyegA / dravya karma Adi ke baMdha ke abhAva se yadi saMsArI AtmA ko sarvathA amUrtika mAnA jAe taba karma kA abhAva rahane se saMsAra kA hI abhAva ho jaayegaa| pratyeka jIva zuddhabuddha niraMjana svarUpa ho jAyegA lekina aisA nahIM hai / yadi sabhI jIva amUrtika ho jAte to ekaindriya se paMcendriya taka ke jIva dikhAI taka nahIM dete / yadi karma ke baMdha kA abhAva mAna kiyA jAe to saMsAra kA abhAva ho jAyegA aura isase mokSa kA abhAva bhI ho jAyegA / yaha abhAva pratyakSa, anumAna, Agama, tarka aura vastusvarUpa ke viruddha hai / ataH saMsArI jIva ko vyavahAranaya kI apekSA karma saMbaMdha se mUrtika mAnanA pratyakSa anumAna, Agama, tarka, anubhava aura vastu svarUpa ke anurUpa hai / jIva ke sAtha karma baMdha hone ke lie pudgala ke baMdha yogya guNoM ke sAtha sAtha jIva meM bhI baMdha hone yogya guNoM kI AvazyakatA anivArya hai| pratyeka kArya upAdAna aura nimitta arthAt mukhya aura gauNa kAraNa se hI hotA hai aura yaha paramparA se pracalita hai / isa udAharaNa se yaha samajhA jA sakatA hai For Personal & Private Use Only

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Vol. XXVI, 2003 karmabaMdha aura usake kAraNa ki jaise loha cumbaka apane cumbakIya AkarSaNa se loha karNoM ko apanI ora AkarSita kara letA hai, usI taraha karma paramANu rAga-dveSa ke AkarSaNa se AtmA ko AkarSita kara dete haiM / AcArya amRtacaMdasUrI ne apane graMtha tattvArthasAra meM mAnA hai ki amUrtika AtmA ke sAtha mUrtika karmoM kA baMdha anekAnta se asiddha nahIM hai, kyoMki kisI apekSA se AtmA se mUrtipanA siddha hai / isa amUrtika AtmA kA bhI dravya karmoM ke sAtha pravAha rUpa se anAdi kAla se dhArAvAhI sadA se saMbaMdha calA A rahA hai, isIlie usa mUrtika dravya karmo ke sAthe ekatA hote hue AtmA mUrtika bhI hai| baMdha hone para jisake sAtha baMdha hotA hai, usake sAtha dUsare meM praveza ho jAneM para paraspara ekatA ho jAtI hai jaise svarNa aura cA~dI ko ekasAtha galAne se dono ekha rUpa ho jAte haiM, usI taraha jIva karmoM kA baMdha hone se paraspara svarUpa baMdha ho jAtA hai 1 AcAryoM ne AtmA ke sAtha karmoM ke jur3ane ke pA~ca kAraNa mAne haiM. - (1) mithyAtva (2) avirati (3) pramAda (4) kaSAya (5) yoga / (1) mithyAtva : devazAstra guru ke prati zraddhA na rakhakara mithyAtva tatvoM para zraddhA rakhanA mithyAtva hai / mithyAtva ke kAraNa viveka naSTa ho jAtA hai aura padArtho ke svarUpa meM bhrAMti ho jAtI hai / mokSamArga para saccI zraddhA nahIM bntii| yaha jIva svArtha ke vazIbhUta hokara kudeva, kuguru aura lokamUDhatA ko hI dharma mAnane lagatA hai / isake mUla meM AcAryoM ne pA~ca kAraNa mAne hai (1) ekAnta (2) viparIta (3) vinaya ( 4 ) saMzaya (5) ajJAna / 89 ekAnta ke antargata jaba vyakti anekanta ko tyAgakara ekAnta dRSTi ko hI sarvathA satya mAnane lagatA hai aura satyAMza ko hI satya mAna letA hai, taba vaha mithyAtva meM calA jAtA hai| isI prakAra viparIta ke antargata padArtha ko anyathA mAnakara adharma meM vizvAsa karane lagatA hai / aisA vyakti satya-asatya kA vicAra kiye binA viveka ke abhAva meM hara kisI ko kalyANakArI mAnakara vandana Adi karane lagatA hai / vaha nirantara saMzaya meM jhUlatA rahatA hai aura ajJAna ke kAraNa atattvoM meM zraddhA karane lagatA hai| ye pA~ca kAraNa mithyAtva ko bar3hAte haiM aura inhIM ke kAraNa karmabaMdha hote rahate hai / (2) avirati : jo manuSya kaSAyoM kI tIvratA se grasita hotA hai, vaha sadAcAra yA AMzika rUpa se bhI cAritra dhAraNa karane meM aruci rakhatA hai aura nirantara viSaya bhogoM meM lipaTA rahatA hai / (3) pramAda : pramAda kA sAmAnya artha hai asAvadhAna rahanA / manuSya jaba hita aura ahita ke bheda meM sAvadhAnI nahIM rakhatA hai aura AtmakalyANa ke kAryo ke prati Alasa karatA hai, taba pramAda ke kAraNa vaha satya ko nahIM pahacAna pAtA / isase zubha kAryoM kI ora usakI AsthA yA dRr3hatA kama ho jAtI hai / usameM hiMsAdI bhAva bar3hane lagate haiN| pramAda jaisA ki zabda kA hI artha hai samasta pApoM kI jar3a hai / apanI kriyAoM aura kartavyoM meM anAdarabhAva honA pramAda hai / yaha pramAda kaSAyoM ke kAraNa hI hotA hai / jaba manuSya strI kathA, bhojana kathA, dezakathA aura rAjakathA jaisI vikathAoM meM ulajha jAtA hai, cAra kaSAyoM se grasita hotA hai, indriyoM ke viSaya bhogoM meM lipta hotA hai, tathA niMdrA aura moha meM pha~satA hai taba yaha samyaktva se dUra ho jAtA hai| use Atma ciMtana kA dhyAna hI nahIM rahatA aura yaha pramAda hI For Personal & Private Use Only

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90 zekharacandra jaina use pApa karma kA baMdha karAtA hai / (4) kaSAya : kaSAya arthAt 'kasanA' / vAstava meM saMsAra kI vRddhi karanevAle tattva hI kaSAya / ananta yoniyoM meM janma-maraNa kI vedanA ko karAnevAle ye kaSAya hI haiN| vAstava meM dekhA jAe to AtmA ko kaluSita karane vAle ye kaSAya hI haiN| ina krodha, mAna, mAyA aura lobha cAroM ke kAraNa manuSya rAgadveSa ke bhAvoM se lipta rahatA hai aura samasta anarthoM ke yahI mUla haiN| AcAryoM ne kahA hai ki 'kaSAya eka aisA kRSaka hai jo cAroM gatiyoM kI mer3ha vAle karma rUpI kheta ko jotakara sukha-dukha rUpI aneka prakAra kA dhAna utpanna karatA hai / AcArya vIrasena svAmIne likhA hai ki jo duHkha rUpa dhAnya ko paidA karanevAle karmarUpI kheta ko karSaNa karate haiM, jItate haiM, phalavAna karate haiM, ve krodha mAnAdika kaSAya haiM / ' kaSAya ke antargata cAra kaSAya ke solaha bheda isa jIva ko mithyAtva meM bhaTakAtA hai aura baMdha karAtA hai / SAMBODHI (5) yoga : yoga se bhAva hai mana, vacana, kAya se honevAlI kriyA jisakA varNana pIche kara cuke haiN| yoga kA artha hai - mana, vacana aura kAyA ke kAraNa Atmapradeza meM honevAlA spaMdana | cAra manoyoga, cAra vacanayoga aura sAta kAyayoga yaha pandraha yoga baMdha ke kAraNa bane rahate haiM / - uparokta vivecana se yaha siddha huA ki karma kina mArgoM se, kina avasthAoM meM AtmA ke sAtha jur3ate haiM / kaSAya Adi bhAva karma ke Azrita haiM aura unakA AtmapradezoM ke sAtha ekameka rUpa ho jAnA karmoM kA baMdha kahalAtA hai jaise dUdha aura jala milakara ekameka ho jAte haiM, vaise hI ye ghulamila jAte haiM / jaba AtmA ke sAtha karma baMdhate haiM yA saMyoga karate haiM taba unameM eka vijAtIya avasthA utpanna ho jAtI hai jaise oksIjana aura hAiDrojana rUpa do gaisoM ke mizraNa se jala nAmaka padArtha nayA rUpa dhAraNa karatA hai / isI prakAra jIva aura pudgala ke baMdha se eka vijAtIya avasthA utpanna hotI hai / yaha baMdha avasthA tabhI punaH alaga kI jA sakatI hai jaba punaH prayoga se gujarA jaae| vaise hI karma ke kAraNa yaha azuddha AtmA bhI tapa ke dvArA karmoM ko jalAne ke pazcAt hI zuddha ho sakatI hai / AcAryoM ne karma ke isa baMdha ke kAraNoM meM kaSAyoM kI tIvratA aura maMdatA ko mAnA hai| jina rAgadveSa ke kAraNa karmoM kA baMdha hotA hai, vaha bhAvabaMdha kahalAtA hai aura karma pudgaloM kA AtmA ke sAtha ekAkAra ho jAnA dravyabaMdha hai / isa baMdha hone ke mUlataH cAra kAraNa mAne gaye haiM (1) prakRtibaMdha (2) pradezabaMdha (3) sthitibaMdha (4) anubhAgabaMdha I ( 1 ) prakRtibaMdha : pratyeka karma kA apanA eka svabhAva hotA hai jaise pratyeka padArtha kA apanA svabhAva hotA hai | nIma kA svabhAva kar3avA hai, to gur3a kA svabhAva mIThA hai| vaise hI pratyeka karma kA apanA svabhAva hotA hai jo karma ke mUla rUpa ko prabhAvita karate hai - jaise jJAnavaraNI karma jJAna prakaTa nahIM hone dete yA darzanAvarNI karma satya ko jAnane dekhane meM bAdhA utpanna karate / darzana mohanIya karma tattva me zraddhA utpanna nahIM hone dete, to cAritrya mohanIya ke kAraNa asaMyama utpanna hotA hai / For Personal & Private Use Only

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Vol. xxVI, 2003 karmabaMdha aura usake kAraNa 91 (2) pradezabaMdha : isI taraha AThoM karma apanI prakRti ke anusAra kArya karate haiM / ina karma paramANuoM kI saMkhyA nizcita hone se inheM pradezabaMdha kahate haiM / (3) sthitibaMdha : pratyeka karma kI apanI-apanI sthiti hotI hai / kucha karma kSaNika hote haiM to kucha anaMta janmoM taka AtmA ke sAtha cipake rahate haiM / isa kAlamaryAdA ko hI sthiti baMdha kahate haiM jaise kisI vastu vizeSa, jaise dUdha Adi ke svAda kI eka nizcita avadhi hotI hai / pazcAta yaha vikRta ho jAtA hai| usI prakAra pratyeka karma kA svabhAva eka nizcita kAla taka rahatA hai| yaha maryAdA hI sthitibaMdha hai| jisakA nirdhAraNa jIva ke bhAvoM ke anusAra karma baMdhatA samaya hI ho jAtA hai / (4) anubhAgabaMdha : karmo kI phaladAna zakti ko anubhAga kahate haiM / bhAvArtha yaha ki pratyeka karma kI phaladAna zakti apane-apane svabhAva ke anurupa hotI hai / isameM tara-tamatA rahatI hai| apaneapane svabhAva ke anurupa karma A to jAte haiM kintu unameM tara-tamatA anubhAga baMdha ke kAraNa hI AtI hai| jaise ganne meM mIThApana to hai, para yaha usameM rahanevAlI mIThAsa para AdhArita hai| isake antargata taratamatA kA AdhAra zubhAzubha bhAva hai / maMda kaSAya hone para kama duHkha hogA aura tIvra kaSAya hone para usameM tIvratA hogI / ye tIvra kaSAya hI AtmA kA vizeSa ghAta karate haiM, jo janma janmAntara taka AtmA ko vibhinna gatithoM meM bhaTakAte rahate haiM / For Personal & Private Use Only

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karma kA bhautika svarUpa mahAvIra rAja gelar3A 1. isa jagata meM vyApaka rUpa se dikhAI dene vAlI bhinnatA kA kyA kAraNa hai ? apratyakSa kAraNa kI khoja meM darzana jagata meM kAla, svabhAva, niyati, Izvara, karma Adi siddhAMto kA avirbhAva huA / jaina darzana ne jIva aura jagata ke vaividhya kA kAraNa karma ko svIkAra liyaa| bhagavatI sUtra meM bhagavAna mahAvIra kahate haiM jIva karma ke dvArA vibhakti bhAva arthAt vibhinnatA ko prApta hotA haiM / AcAraMga sUtra meM AtmavAda kI svIkRti ke sAtha hI karmavAda, lokavAda, kriyAvAda ko bhI svIkAra kiyA gayA / karma kI avadhAraNA, bhAratIya cintana meM vyApta hai lekina pratyeka darzana ne karma kI paribhASA alaga alaga dI hai| mImAMsaka paramparA meM yajJa-yAgAdi, nitya naimitika kriyAoM ko, gItA meM kAyika Adi pravRttioM ko, yoga evaM vedAnta meM karma ke sAtha kriyAtmaka artha ko bhI karma hI mAnA hai / jaina siddhAnta dIpikA meM kahA haiM : 'Atman pravRtyA kRSTAsta-prAyogyapudagalAH karma' AtmA se pravRtti ke dvArA AkRSTha evaM karma rUpa meM pariNata hone yogya pudagaloM ko karma kahA haiM / ataH karma pudgala hai| pudgala ko bhautika padArtha kahA jA sakatA hai / jaina dRSTi se pudgala ke aneka guNoM meM 'sparza' eka mahattvapUrNa guNa hai| sparza ke AdhAra se pudgaloM se sUkSma aura sthUla kahA gayA hai / sUkSma pudgala ve haiM jo catuH sparzI hai arthAt zIta-uSNa aura snigdha-rUkSa ye cAra sparza vAle haiM / karma bhI sUkSma pudgala haiM ataH ve bhI catuH sparzI haiM / sUkSma pudgala jaba saMyoga se sthUla pudgala banate haiM to unameM cAra naye, dvitIyaka sparza utpanna ho jAte haiM - ve sparza hai - guru-laghu tathA mRdu-karkaza / dhyAna dene yogya bAta yaha hai ki karma ke - catuHsparzI pudgalo meM guru-laghu sparza nahIM hai arthAt ve halkebhArI nahIM hai| yaha sthUla aura sUkSma pudgala ke bIca kI mahattvapUrNa bheda rekhA hai / vijJAna ke anusAra aise kaNa gluona greviTona aura phoTona ho sakate haiN| 2. anya bhAratIya darzanoM kI tulanA meM jaina darzana ne karmo kI bhautika-mImAMsA kara apanI vizeSa pratiSThA arjita kI hai| bIsavIM sadI ke prArambha meM jaba vaijJAniko ko sUkSma kaNoM kA patA lagA thA, unhoneM kahA thA ki aba isa sRSTi ke mUla ko samajhanA kaThina nahIM hogA lekina aisA na ho sakA / kyoMki isake bAda ilekTrona, proTona ke atirikta isa prakRti meM aneka sUkSma kaNoM kA honA pAyA gayA / For Personal & Private Use Only

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Vol. xxVI, 2003 karma kA bhautika svarUpa 93 1932 meM jarmana vaijJAnika hAijana barga ne kahA ki sUkSma padArtha para sthUla padArtha ke niyama lAgU nahIM hote / isI kAraNa sUkSma ko samajhane meM anizcitatA banI rahatI hai| jaina dArzanikoM ne isa bheda ko bahata pahale hI samajha liyA thA aura usakA kAraNa unhoMne guru-laghu paryAya ko diyA thA / vartamAna yuga ke vaijJAnika sTIphana hAkiMga kahate hai ki arasta se calI A rahI samRddha darzana paramparA Aja vijJAna paramparA ke samakSa lar3akhar3A rahI hai| isameM kucha aucitya bhI hai lekina jaina darzana ne karmamImAMsA ke kSetra meM sUkSma padArtha ke vyavahAra kI vaijJAnika vyAkhyA kara, bhautika jagata ko Azcaryajanaka dArzanika dena dI hai / 3. jaina darzana ke anusAra AtmA yA jIva jaba koI pravRtti karatA hai to vaha sUkSma karma padArtha ke AkarSita karatA hai tathA karma udaya avasthA meM AtmA se vikarSita hote hue mukta ho jAte hai / AkarSaNa aura vikarSaNa kA yaha guNa, jo karma-varga meM hotA hai vaha saMbhavataH sUkSma pudgla ke snigdha tathA rUkSa sparza kI hI dena hai kyoMki zIta aura uSNa sparza se yaha guNa utpanna honA saMbhava nahIM / karmo ke AkarSaNa aura vikarSaNa ke guNa kA vaijJAnika vivecana kareM to yaha saMbhava hai ki yaha guNa gurutvAkarSaNa ke guNa ke samAna ho / yaha Azcarya kI bAta hai ki nyUTana ke samaya meM gurutvAkarSaNa kA siddhAnta kaNoM vibhinna padArtho meM paraspara kevala AkarSaNa kI hI bAta kahatA thA lekina Aja yaha siddhAnta saMzodhita ho cukA hai aura yaha mAnA jAtA hai.ki gurutvAkarSaNa kA bala, dravyo meM tathA anya padArthoM meM AkarSaNa aura vikarSaNa donoM kA kAraNa haiM / jaino ne karma vyavahAra meM, AkarSaNa-vikarSaNa donoM guNo ko batA kara, sUkSma kaNoM ke vyavahAra ko jAnane meM spaSTatA prakaTa kI hai / jaina dArzanika jaba yaha kahate haiM ki karma bandha kA abhiprAya AtmA se karma kA AkarSaNa honA cAhie taba yaha kyoM Avazyaka hai ki karma baMdha prakriyA meM karma, AtmA ke pradezoM se Akara cipaka jAya ? ve kahIM, dUra rahakara bhI agaraM AkarSaNa banA lete hai tathA AtmA ke niyaMtraNa meM A jAte hai to use karma-baMdha mAnane meM aucitya haiM / bhautika vijJAna meM prAyikatA kA siddhAnta sUkSma jagata meM adhika prabhAvI hai / yaha mAnA jAtA hai ki paramANu ke nyukliyasa se AkarSita usake ilekaTrona ArbiTasa meM rahe yA yaha bhI saMbhava hai ki koI ilekTrona atyaMta dUra rahatA huA bhI nyukliyasa se AkarSita raha sakatA hai / yahI saMbhAvanA ka rma-vargaNAoM para lAgU ho sakatI hai kyoki yaha sUkSma jagata kA niyama hai| jaina Agama meM varNana hai ki taharaveM guNasthAna meM prathama samaya karma baMdha kA hai aura dUsarA samaya karmakSaya kA hai arthAt atyaMta kama sthiti aura anubhAga (rasanA) ke ye adhAti karma ke pudgala AkarSita hote haiM aura vikarSita ho jAte hai| yaha tabhI saMbhava hai jaba karma-tantroM ko gati na karanI par3e aura jahAM hai vahI AkarSaNa - vikarSaNa ho jAya / hame karma kI paribhASA ko mahattva denA cAhie ki karma AkRSTa hote hai - yaha mala bAta hai| AtmA se ekAkAra hone kA abhiprAya yaha nahIM mAnanA cAhie ki ve cipakate hI hai / lambI sthiti aura gahare anubhAgavAle ghAti karma AtmA se Akara nikaTatA se saMsarga kare, yaha to ucita lagatA hai| karma bandha ko isa dRSTi se socanA eka vaijJAnika prakriyA kA prArambha hai, na ki anta / ___(4) sUkSma pudgala isa loka meM khacAkhaca bharI hai / vijJAna ke anusAra AkAza kA koI bhAga khAlI nahIM hai / gurutvAkarSaNa bala tathA phoTonsa AkAza ke dUra taka chora para bhI upalabdha hai / sUkSma For Personal & Private Use Only

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mahAvIra rAja gelar3A ACT neTavarka atyaMta rahasyamaya una logoM ke lie hai jo indriyagata jJAna se hI jagata ko dekhate - jAnate hai / Aja vijJAna, gaNita ke mAdhyama se sUkSmatama aura vRdhyatama, donoM ko jAnane ke prayAsa meM lagI hai| atIta kI pratyeka ghaTanA, sUkSma tantra meM parivartita ho kara AkAza meM lambe samaya taka raha sakatI hai / isalie yaha prayAsa jArI hai ki hama atIta ko jAna ske| isa AkAza meM itane sUkSma sisTamsa hara jagaha upalabdha hai ki hamAre kisI soca ke lie jaise hI padArtha cAhie, turanta mila jAtA hai / hama aisA kucha soca bhI nahIM sakate jisakA tantra upalabdha na ho| isa kAraNa pratyeka jIva ko karma-vargaNAaiM kisI bhI sthAna para upalabdha ho jAtI hai| yaha kahA jA sakatA hai ki aisI koI naI ghaTanA saMbhava nahIM, jo atIta meM kabhI na huI ho / jaina sAhitya meM punarjanma, jAti smaraNa jJAna Adi kA varNana hai jo atIta meM le jAtA hai - pUrva bhava ko dikhA detA hai| aisA lagatA hai sUkSma ke vyavahAra ke saMbaMdha meM jaina sAhitya meM sarvAdhika sUcanAaiM upalabdha hai. jo Adhunika vijJAna ke pariNAmoM se susaMgata pratIta hotI hai / yaha jaina darzana kI vilakSaNa dena hai | karma siddhAnta para atyadhika sAhitya likhA gayA hai| eka zruta ghaTanA ke anusAra, dakSiNa ke kisI vidvAna ne jarmana vidvAna DaoN. AlasaDorpa, ko sUcita kiyA ki jaina Agama kA bAharavA Agama dRSTivAda upalabdha ho gayA hai| agara yaha sahI hotA to jaina vidyA ke upakAra kA bahuta baDA ceMnala khula jAtA / AlsaDorka ko bhI sukhada Azcarya huA aura unhoMne kucha pRSTha maMgavAe / unako adhyayana karane ke bAda unhoMne sUcita kiyA ki yaha to kisI karma-graMtha ke pRSTha haiN| bhUla yaha huI thI ki isa karmagraMtha ke itane adhika volUyamasa the ki bhAratIya vidvAna ne yahI socA ki itanA vizAla sAhitya kevala dRSTivAda kAhI ho sakatA hai / isase jJAta hotA hai ki karma-mImAMsA para bahuta likhA gayA hai phira bhI isake bhautika pakSa para kama hI likhA gayA haiM / Aja vijJAna ke sahAre sUkSma padArtha ko samamkA jA sakatA hai tathA karmake vyavahAra ko bhI vistAra se jAnA jA sakatA hai| donoM me paraspara pUrakatA hai| karma kI cAra prakRtiaiM haiM, unameM prakRti baMdha, sthiti baMdha, anubhAga baMdha ina tIno se samajhane ke lie isakI cauthI prakRti pradeza baMdha ke bhautika pakSa ko sahI pariprekSya meM prastuta karane kA yahA~ prayatna kiyA gayA hai kintu bahuta kucha jItanA zeSa hai / 94 For Personal & Private Use Only SAMBODHI

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purANa, sarga aura sRSTi-vikAsa sunItA kumArI purANa-vaNita nava sarga - purANoM meM viSaya kI utpatti ke viSaya meM aneka prakAra ke mata milate haiM, jaise kahIM prakRti aura puruSa ke saMyoga se isa brahmANDa kI utpatti mAna lI gaI hai to usI kSaNa purANakAra ne aNDa se vizva ko sRSTa mAna liyA hai| kahIM parama pitA brahmA ko apane dvArA racita strI ke sAtha saMyoga karAkara sRSTi-prakriyA ko samajhAne kA prayatna kiyA gayA hai to kisI samaya brahmA ke putra dvArA sRSTi-karma ko saMcAlita mAna liyA gayA hai| isa prakAra purANoM meM sRSTi-viSayaka vibhinna mata milate haiM jina para apekSita cintana Avazyaka hai| saSTi-sambandhI siddhAnta para prakAza DAlane ke krama meM parvata, vana, nadI, vanaspati, pazu, mAnava Adi kI utpatti para bhI vicAra karane kA prayAsa kiyA gayA hai / 'matsya-purANa' meM sRSTi sambandhI eka siddhAnta meM kahA gayA hai ki sarvaprathama nArAyaNa prakaTa hue * tatpazcAt unhoMne vividha rupa saMsAra ke nirmANa kI kAmanA se bhalI-bhA~ti cintana kara sabase pahale jala kI sRSTi kI aura usameM une vIrya kA nikSepa kiyaa| nikSepaNa ke pazcAt vaha vIrya eka svarNamaya aNDe ke rupa meM parivartita ho gayA / svayaM nArAyaNa usa aNDe ke bhItara praviSTa ho gae aura unake teja se sUrya kI utpatti huI / punaH usa aNDe ke do bhAga hue jisase svarga evaM pRthvI kA nirmANa huA tathA svarga evaM pRthvI ke bIca meM ananta AkAza evaM sabhI dizAe~ nirmita huI / isake bAda meru evaM anya parvatoM tathA sapta samudroM (lavaNa, ikSu Adi) kA nirmANa huA / nArAyaNa prajApati bana gae unhoMne deva, asuroM sahita yaha vizva banAyA / ___ "viSNu-purANa" ke anusAra sRSTi kA prArambha prakRti aura puruSa ke saMyoga se hotA hai| yahA~ kahA gayA hai ki prakRti aura puruSa viSNu ke do rupa haiM / ye sRSTi Arambha hone ke samaya pRthak ho jAte haiM, aura pralaya kAla meM eka avyakta rupa meM lIna ho jAte haiN| pralaya kAla meM sattva, rajat, tamas kI niSkriya avasthA hokara guNa-sAmya ho jAtA hai / aura puruSa prakRti se pRthak avasthA meM rahane lagatA hai / sRSTikAla ke A jAne para brahmA (paramAtmA) svayaM hI icchAnusAra puruSa aura prakRti meM praviSTa hokara unheM sRSTikArya ke lie kSobhita evaM prerita karate haiM, phalasvarupa mahattattva kA nirmANa hotA hai jo prakRti yA pradhAna ke tIna guNoM se yukta rahatA hai / mahattattva se ahaMkAra, ahaMkAra se bhUta, indriya kI utpatti hotI hai| tatpazcAt AkAza, teja, vAyu Adi mahAbhUta banate haiM, jinase sampUrNa brahmANDa kI racanA hotI hai|' For Personal & Private Use Only

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96 sunItA kumArI SAMBODHI sRSTi kaise hotI hai ? isa prazna para vicAra karane para hamAre samakSa nara-mAdA kA eka yugala prakaTa hotA hai jinake paraspara samAgama se eka nae jIva kA janma hotA hai| isa taraha sRSTi-prakriyA kA pravAha abAdha gati se calAyamAna rahatA hai / isa sambandha meM purANakAroM ne bhI apane vicAra isa rupa meM prakaTa kie haiM - "brahmA ne apane zarIra meM se eka strI kI racanA kI jo zatarupA, sAvitrI, gAyatrI, brAhmaNI Adi nAmoM se jAnI hai / strI rupa meM racita isa kAyA para brahmA svayaM Asakta ho gae / bAda meM brahmA ne usa rupavatI srI ke sAtha pANigrahaNa kiyaa| tatpazcAt kAlakrama ke vyatIta hone para zatarupA ko eka putra-ratna kI prApti huI jisane sRSTi-prakriyA ko gatizIlatA pradAna karane meM pramukhatA se yogadAna diyA / " yahA~ para zatarupA ke sAtha brahmA kA pANigrahaNa arthAt pitA kA putrI ke sAtha vivAha yaha eka nindanIya vyabhicAra hai, jisa para AkSepa kiyA gayA hai / lekina purANoM meM isa AkSepa kA uttara bhalIbhA~ti diyA gayA hai| "matsyapurANa" meM varNita hai ki "isa vartamAna jagat kI AdisRSTi rajoguNamayI thI, usameM indriya tathA zarIrAdi kA sambandha agocara rahatA thA / " isaliye yaha sampUrNa AdisRSTi divya tejomayI evaM divya jJAna se sambandhita hai| mAMsa ke piNDa se utpanna hone vAlA mAnava-samAja apanI AMkho se ise saba ora se bhalI-bhA~ti nahIM samajha sakatA / jisa prakAra sarpo ke mAraga ko sarpa, AkAzamArga ko AkAzagAmI pakSIgaNa hI jAna sakate haiM / usI prakAra divya mArga ko divya guNavAle hI jAna sakate haiM, manuSya nahIM / devatAoM ke kArya (karane yogya) aura akArya (anucita) zubha aura azubha phaloM ko dene vAle nahIM hote / ataH manuSya ko isakA vihAra karanA zreyaskara nahIM / punaH matsya-purANa meM hI kahA gayA hai ki, "jisa prakAra brahmAjI sabhI vedoM ke adhyakSa haiM usI taraha gAyatrI bhI unakI aMgasvarupA kahI jAtI haiM / isa rahasya ko jAnane vAle paNDita loga unake isa mithuna ko amUrta evaM mUrtimAn donoM kahate haiM / unakA yaha pArasparika sambandha itanA avicchedya hai ki jahA~ para bhagavAn brahmA nivAsa karate haiM, vahA~ para sarasvatI bhI vidyamAna rahatI haiM, aura jahA~-jahA~ sarasvatI nivAsa karatI haiM, vahA~-vahA~ brahmA bhI vidyamAna rahate haiM / jisa prakAra binA dhUpa ke chAyA kahIM nahIM dikhAI paDatI usI prakAra gAyatrI bhI brahmA kA sAmIpya kabhI nahIM choDatI / brahmAjI vedoM ke adhikArI mAne gae haiM aura sAvitrI para unakA pUrva Adhipatya hai ataH sAvitrI ke sAtha gamana karane meM unheM koI aparAdha nahIM lagA / "6 phira bhI brahmA isa kArya se lajjita hue / unhoMne isakA uttaradAyI kAmadeva ko mAnA aura use zApa diyA / purANoM meM prAkRta, vaikRta evaM prAkRta-vaikRta sarga ke rupa meM bhI sRSTi-sambandhI matoM para prakAza DAlA gayA hai| mArkaNDeya-purANa meM kahA gayA hai ki "prAkRta-sarga buddhipUrvaka hotA hai tathA yaha tIna prakAra kA hai / vaikRta-sarga vikAra se yukta hai / yaha pA~ca prakAra kA hotA hai / prAkRta-vaikRta-sarga kaumAra-sarga ke nAma se jAnA jAtA hai / isa prakAra yadi hama ina tInoM sargo ke bhedoM ko eka sAtha milAe~ to hamAre samakSa nau prakAra kI sRSTi yA sarga upasthita hote haiM / sambhavataH isIlie vidvAnoM ne purANoM meM nava-sRSTi kI parikalpanA kI hai| prAkRta-sarga ke tIna prakAra hai- 1- brahmasarga, 2-bhUtasarga, 3-vaikArikasarga / vaikRta For Personal & Private Use Only

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97 Vol. xxVI, 2003 purANa, sarga aura sRSTi-vikAsa sarga pA~ca haiM - / 1 - mukhya sarga, 2-tiryaksarga, 3-devasarga, 4- mAnuSasarga, 5-anugrahasarga / prAkRtavaikRta-sarga ke antargata eka mAtra kaumAra sarga AtA hai / " (1) brahma-sarga : pahalA sarga mahattattva hai jo guNoM kI viSamatA mAtra hai| prakRti kA prathama vikAra mahattattva hI hai| brahmA buddhipUrvaka sRSTi kA jo prArambha karate haiM usake pariNAmasvarupa mahattattva kI utpatti hotI hai / matsya-purANa meM kahA gayA hA ki prakRti ke tInoM guNoM ke vikAroM ke pramukha aMza se mahatattva kI utpatti hotI hai aura isI se mAna bar3hAne vAle ahaMkAra kI utpatti hotI hai jo lokanirmANa kA pramukha kAraNa hai / 12 yaha to spaSTa hai ki prakRti ke guNoM meM, jo ki sAmyavasthA meM rahate haiM, brahmA (nArAyaNa, viSNu, paramAtmA) ke dvArA hI kSobha utpanna hotA hai evaM isI guNakSobha ke phalasvarupa mahattattva kI utpatti hotI hai| saSTi kI icchA ke kAraNa hI paramAtmA aisA karate (2) bhUta-sarga : paJca-tanmAtrAoM kI sRSTi kA yaha abhidhAna hai| tanmAtrAe~ pRthivyAdi paMcabhUtoM kI atyanta sUkSma avasthAai haiM / triguNa meM rajoguNa kI adhikatA se ahaMkAra utpanna hotA hai aura usa ahaMkAra se tanmAtrAoM kI sRSTi hotI hai| ise bhUta ke nAma se jAnA jAtA hai| isI lie paMcatanmAtrAoM kI sRSTi ko bhUta-sarga ke nAma se abhihita kiyA jAtA hai / 3 / (3) vaikArika-sarga : bhUta-sarga meM vikAra A jAne para jo sRSTi hotI hai vaha vaikArika-sarga hai / ise aindrika sarga bhI kahA jAtA hai| sAtvika vaikArika ahaMkAra se sattva ke prabhAva ke kAraNa vaikArika sRSTi hotI hai / bhUta-sarga meM tAmasa guNa kI bahulatA rahatI hai, jaba ki isa vaikArika-sarga meM sattva guNa kA Adhikya rahatA hai / baladeva upAdhyAya ke matAnusAra rAjasika guNa donoM prakAra kI sRSTi meM samAna rupa se pAe jAte haiM arthAt kriyAzIla rahate haiN| yahI kAraNa hai ki usa rupa se kisI padArtha kA udaya nahIM hotA haiM / 5 isa sarga ke antargata paJcajJAnendriya, paJcakarmendriya evaM mana Ate (4) mukhya-sarga : jaba bhagavAn nArAyaNa ne pRthvI kA uddhAra kiyA tathA ise jala ke upara pratisthApita kiyA usa samaya yaha pRthvI naukA ke sAmana jala para DolatI rahatI thI / ataH bhagavAn ne ise sthiratA pradAna karane ke lie isake dharAtala ko samatala kiyA tathA parvatAdi kA nirmANa kiyA / 16 isake pazcAt ve sRSTi-viSayaka kalpanA karane lge| paramapitA kI yaha kalpanA pUrva sRSTi para AdhArita thii| unakI isa parikalpanA ke kAraNa paJcaparvI avidyA ke rupa meM abuddhipUrvaka tamoguNI sRSTi kA AvirbhAva huA / brahmANDapurANa meM kahA gayA hai ki una mahAn AtmAvAle ko paJca parvA avidyA prAdurbhUta huI thI jinake nAma haiM - tama, moha, mahAmoha, tAmisa aura andha / isa samaya jisa bIja, kumbha aura latAoM kI sRSTi huI ve tama se AvRtta the tathA andara evaM bAhara donoM tarapha prakAza nahIM thA, mAtra andhakAra hI thA / ve tamasa guNoM se yukta the tathA duHkha se paripUrNa / isa samaya pRthvI para vanaspati, parvatAdi kI sRSTi huI thii| jaisA ki hama jAnate haiM vanaspati, parvatAdi meM jIvita For Personal & Private Use Only

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sunItA kumArI SAMBODHI prANiyoM kI taraha apanI cetanatA ko pradarzita karane kI kSamatA nahIM hotI hai / sambhavataH isIlie isa samaya kI sRSTi ko andhakAra se yukta mAnA gayA hai, kyoMki yahA~ andhakAra kA tAtparya ajJAna se hI hai / isa sRSTi ko jalasRSTi ke nAma se bhI pukArA jA sakatA hai, parantu ise mukhya sRSTi ke nAma se abhihita kiyA gayA hai / isa sambandha meM viSNupurANa meM kahA gayA hai ki isa bhUtala para cirasthAyitA kI dRSTi se parvatAdi kI mukhyatA hai / 8 vAyupurANa ke anusAra isa samaya ke sRSTa padArthoM kI buddhi aura mukhya kAraNa indriyA~ DhaMkI huI thii| isalie ve saMvRttAtmA "naga" nAmaka mukhyasarga kahalAe / 19 isake atirikta vaikRta sarga ke pA~ca bhedoM meM se sRSTi kA prArambha yahIM se mAnA gayA isalie bhI ise mukhya-sarga ke nAma se abhihita kiyA gayA / (5) tiryak-sarga : aisA pratIta hotA hai ki brahmA kI mukhya sRSTi se santoSa nahIM huA, kyoMki ve puruSArtha pradhAna sRSTi kI icchA rakhate the| ataH ve punaH dhyAnamagna hue / unake isa dhyAna ke phalasvarupa jo sRSTi utpanna huI, vaha tiryak sarga ke nAma se jAnI gaI / isa sRSTi meM pakSI tathA pazu kI utpatti huii| inameM tamoguNa kI bahulatA thI ataH ye bhI ajJAnI hue / ajJAna ke vazIbhUta hokara ye ulTa (viparIta) vyavahAra karane lage / 20 ye saba ahaMkArI, abhimAnI, aTThAisa prakAra ke vadhoM se yukta, antaHprakAza tathA paraspara meM eka dUsare kI pravRtti se anabhijJa hote the / brahmANDapurANa meM aTThAisa prakAra ke tiryak-sarga ke prANiyoM kA ullekha kiyA gayA hai| ekAdaza indriyA~, nau prakAra ke AtmA, ATha tArakAdi / 29 jaisAki hama dekha rahe haiM vanaspati, parvatAdi sthAvara vastuoM kI sRSTi ke bAda pazu-pakSI Adi kI utpatti tiryak-sarga meM huI hai| ataH hama yaha kaha sakate haiM ki sthAvara sRSTi ke bAda jaMgama sRSTi kA yaha prArambhika rupa hai| (6) deva-sarga : tiryak yoni kI sRSTi se bhI brahmA santuSTa nahIM hue / ve punaH dhyAnamagna hue / tatpazcAt sAttvika sarga kI utpatti huI / yaha sarga urdhvastrota huA / yaha urdhva dizA kI ora hI vyavasthita rahA / ata: usakI gati Upara kI ora hI thI / sambhavataH isIlie ise urdhvastrotA bhI kahA jAtA hai / 22 ise deva-sarga isalie kahA jAtA hai, kyoMki isa sarga meM deva kI sRSTi huI / 22 isa sarga meM utpanna hone vAle devoM meM sattvaguNa kI pradhAnatA thI ata: isa sarga ke jIva sukhI aura samAnarupa se vyavasthita the| (7) mAnuSa-sarga : deva-sarga kI sRSTi karake brahmA prasanna hue lekina itane para bhI unheM santoSa prApta nahIM huA / ve parama puruSArtha kI sAdhanA karane vAle jIva ko sRSTa karane kI icchA rakhate the / ataH ve punaH dhyAnamagna hue aura taba eka aise navIna prANIvarga ko utpanna kiyA jo urdhvagAmI na hokara pRthvI para hI vivaraNa karane lagA / pRthvI para vicaraNa karane ke kAraNa vaha madhyama pravRtti vAlA huA isalie ise UrvAk-srotA kahA gayA / 24 isa sarga ke jIva satva, raja aura tama ina tIna guNoM se paripUrNa the ataH unameM duHkha kI mAtrA adhika thI aura ve bAra-bAra karma karane vAle hue / ye antaH aura bAhya sabhI ora se jJAnavAn hue aura sRSTi meM sahAyaka mAne gae / ye siddhAtmA jIva gandharvo ke sahadharmI mAne gae haiM / viSNupurANa ke anusAra isa sarga meM utpanna hone vAle jIva manuSya For Personal & Private Use Only

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Vol. XXVI, 2003 purANa, sarga aura sRSTi-vikAsa 99 (8) haiM / ye atyanta kriyAzIla mAne gae hai| inheM puruSArthI bhI kahA gayA hai / ye manuSya bAhya tathA Abhyantara jJAna se sampanna hote haiM / 25 anugraha-sarga : vaikRta-sarga ke antargata yaha antima sarga hai / purANoM meM samasta prAkRta-sarga ko hI anugraha-sarga mAna liyA gayA hai| yaha sarga tAmasika evaM sAttvika guNoM kA sammizrita rupa hai / 26 mArkaNDeyapurANa meM isake cAra prakAra batAe gae haiM yathA-viparyaya, siddhi, zAnti tathA tRSTi / 27 vAyupurANa meM ina cAroM ke sambandha meM28 spaSTIkaraNa dete hue kahA gayA hai ki sthAvaroM meM viparyAya pAyA jAtA hai / yaha bhakSaNazIla evaM kaThora pravRtti kA hai evaM zaktihIna rupa meM avasthita hai / tiryak-sarga vAle prANiyoM meM zakti kA saMcAra hotA hai / mAnuSI-sarga arthAt manuSyoM meM siddhi guNa pAe jAte haiM tathA devoM meM tRSTi / (9) kaumAra sarga : kaumAra-sarga ke bAre meM purANoM me kahA gayA hai ki yaha prAkRta evaM vaikRta ina donoM kA mizrita rupa hai / 29 yaha antima sarga prAkRta-vaikRta ubhayAtmaka mAnA gayA hai / isa zabda se sanatkumAra ke urdhva daya kA saMketa milatA hai / sanatkumAra ko hI viSNu kA anyatama avatAra mAnA gayA hai| zrI vizvanAtha cakravartI kA vicAra hai ki "dhyAnastha mana se hI anya vyaktiyoM kI sRSTi haI -" yaha kathana isa bAta kA pramANa hai ki kamAroM kI saSTi bhagavadadhyAnajanya hai tathA bhagavajjanya bhI hai aura isIlie ve prAkRta-vaikRta kahe ge| ina vidvAnoM ke dvArA evaM mAnya purANoM meM varNita kaumAra-sarga ke sandarbha meM jo vivaraNa hameM upalabdha hote hai, usake AdhAra para ise ubhayAtmaka mAnane meM kisI prakAra kI zaMkA nahIM honI cAhie / sRSTi-prakriyA kA vikAsa : purANoM meM sRSTi ke vikAsa kA eka krama mAnA gayA hai aura isa para vyApaka rupa se cintana huA hai| saSTi ke vikAsa-krama para carcA karane se parva hama nArada-parANa meM varNita saSTiprakriyA kA saMkSipta avalokana kareMge / isameM kahA gayA hai ki viSNu Adyazakti haiM / prakRti, puruSa aura kAla inake tIna rupa haiM / jaba sRSTi kA prArambha hotA hai taba prakRti meM utpanna hotA hai jisake kAraNa mahat (buddhi), sUkSma tanmAtrAe~, ahaMkAra, indriyA~ tathA paMcamahAbhUtoM kI utpatti hotI hai| inhIM mahAbhUtoM se carAcara jagat kI sRSTi hotI hai / jaba jagat (pRthvI) kA astitva bana jAtA hai taba paramapitA ise vibhinna prakAra ke jIvoM, prANiyoM, vanaspatiyoM se paripUrita kara dete haiN| inakI utpatti meM bhI kama hai| jaise pahale tAmasika guNoM se yukta jIvoM (pazu-pakSI) kI utpatti hotI hai tatpazcAt devAdi gaNoM kI racanA kI jAtI hai jo sAtvika pravRtti vAle hote haiM / anta meM rAjasika guNoM se yukta jIva (manuSya) kI utpatti hotI hai| isake bAda inakI santati-paramparA calane lagatI hai jo sampUrNa saMsAra meM sRSTi prakriyA ke krama ko gatizIla banAe rakhatI hai / 32 "nAradapurANa" yaha uddharaNa sRSTi ke vikAsa-krama kA eka citra hamAre samakSa prastuta karatA hai| sRSTi ke isa vikAsa krama meM prakRti, puruSa, prakRti kI vibhinna avasthAoM Adi kA mahattvapUrNa sthAna hai / ataH sRSTi ke vikAsa-krama ko samajhane ke lie hameM uparyukta tathyoM para vicAra karanA hogaa| sarvaprathama hama puruSa-tattva para vicAra kara rahe haiM / sRSTi-prakriyA meM do prakAra ke mUla tattva mAne For Personal & Private Use Only

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100 sunItA kumArI SAMBODHI gae haiM - puruSa aura prakRti / puruSa cetana hai jabaki prakRti acetana / sRSTi-prakriyA meM cetana puruSa kA yogadAna atyanta mahattvapUrNa hai| vidvAnoM kI mAnyatAnusAra bhautika jagat kA nirmANa to prakRti evaM usake vikAroM se huA hai, puruSa kA isameM koI yogadAna nahIM rahatA hai, kyoMki yaha cetana hote hue bhI niSkriya hai| "sAMkhyasUtra" meM puruSa ko niSkAma, nirlipta, taTastha, madhyastha, sAkSI, udAsIna, draSTA aura kevalI kahA gayA hai / 33 ___ yaha niSkriya yA akartA isalie hai, kyoMki kriyA utpanna karane vAle rajoguNa kA isameM abhAva hai| phira bhI puruSa kA prakRti ke sAtha saMyoga hotA hai aura isa saMyoga ke phalasvarupa sRSTi-prakriyA kA prArambha hotA hai / puruSa cetana hai aura prakRti acetana / donoM kI prakRti (guNa) alaga-alaga hai taba bhI inameM samparka kaise hotA hai ? yaha eka viSama samasyA hai, jisa para vidvAnoM ne cintana kiyA hai aura apane DhaMga se samAdhAna prastuta kiyA hai| udAharaNasvarupa prakRti bhogyA hai, ata: use bhogane vAlI koI sattA bhI avazya honI cAhie aura isa rupa meM puruSa ko prastuta kiyA gayA hai / puruSa ko mokSaM yA nirvANa prApta karanA hotA hai isalie yaha prakRti ke samparka meM AtA hai aura prakRti ke guNoM ke pariNAma (sukhaduHkhAdi) ko apanA samajhakara sukhI-du:khI hotA hai tathA unase mukti prApta karane kI cintA karatA hai / puruSa aura prakRti ke sambandha ke viSaya meM samasyA va samAdhAna kI lambI paramparA hai / hama yahA~ isa prasaMga meM na ulajha kara mAtra itanA hI mAnakara caleMge ki ina donoM meM saMyoga hotA hai aura tatpazcAt sRSTi kA prArambha ho jAtA hai| purANoM meM puruSa va prakRti donoM ko viSNu kA do rupa mAnA gayA hai / ataH eka hI tattva ke do rupa hone ke kAraNa bhI inake paraspara saMyoga ke sambandha meM kisI prakAra kI kaThinAI nahIM utpanna / hotii| dUsarA mUla tattva "prakRti" hai / yaha jaDa aura acetana hai / ise pradhAna avyaktAdi ke nAma se bhI jAnA jAtA hai| ise sampUrNa jagat kA upAdAna kAraNa mAnA gayA hai| ataH yaha sabhI sthAnoM para upasthita rahatI hai aura isI guNa ke kAraNa ise vyApaka aura vibhu mAnA gayA hai / sattva, rajas aura tamas ye tInoM guNa prakRti ke haiM / "sAMkhyasUtra" meM spaSTa rUpa se kahA gayA hai ki satva, rajas aura tamas guNoM kI sAmyAvasthA kA nAma hai / 5 viSNupurANa ke anusAra viSNu jaba sRSTi kI kAmanA karate haiM taba ve prakRti va puruSa ke andara samAviSTa ho jAte haiM aura isa kAraNa prakRti ke andara halacala maca jAtI hai| phalasvarupa mahattattvakI utpatti hotI hai / mahat tattva se ahaMkAra kI utpatti hotI hai aura ahaMkAra se bhUta, indriya Adi kA udbhava hotA hai / 26 ___ tAtparya yaha hai ki prakRti meM vikAra utpanna hone se mahat tattva kI utpatti hotI hai tatpazcAt ahaMkArAdi kI sRSTi hotI hai aura isa taraha se jagat kA nirmANa hotA hai / mahat tattva sRSTi kA Adi tattva hai| ise vibhinna nAmoM se jAnA jAtA hai - mahAn, mahat, mati, bhU, buddhi, saMvid, vipura, citi, prajJA, hiraNyagarbha / Izvara kI icchA se prakRti-puruSa kA saMyoga hotA hai aura mahat tattva kI utpatti hotI hai / 8 mahat tattva kI racanA meM prakRti ke tInoM guNoM kA sahayoga rahatA hai lekina sattva guNa kA Adhikya hone ke kAraNa ise tattvapradhAna kahA gayA hai| sargonmukha sthiti meM mUla kAraNa prakRti se mahat tattva kI utpatti prakati hai For Personal & Private Use Only

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Vol. xxVI, 2003 purANa, sarga aura sRSTi-vikAsa 101 isIlie hotI hai, kyoMki sRSTi kA krama sUkSma se sthUla kI aura hotA hai / avyakta se vyakta hone vAle padArtho meM mahat tattva sarvAdhika sUkSma hai, lekina yaha prakRti kI apekSA se sthUla hai aura jaise-jaise sRSTi kA krama Age bar3hatA jAtA hai, vaha sthUla hotA jAtA hai| mahat tattva ko AdyakArya isalie mAnA gayA hai, kyoMki kAraNa sarga kA prayojana puruSa ko bhoga tathA apavarga pradAna karatA hai / mahat tattva kI anya kAraNoM kI apekSA puruSa ke sarvAdhika samIpa rahakara usake bhoga Adi ko sampanna karatA hai / vAyupurANa meM dharma Adi utkRSTa guNoM se yukta hone ke kAraNa hI isa Adya-kArya ko mahat kI saMjJA pradAna kI gaI prakRti kI prathama prasUti mahat tattva jar3a tathA acetana hote hue bhI sattvabahula hone ke kAraNa pAradarzaka tattva hai| acetana buddhi cetana puruSa ke pratibimba se cetanavat pratIta hotI hai| mahat-tattva cetana puruSa ke samIpa rahakara apane vyApAra ko sampAdita karatA hai / ahaMkAra, mana tathA indriyoM ke vyApAra, mahat tattva ke lie hote haiM / mahat evaM buddhi donoM paryAyavAcI zabda haiM, kyoMki buddhi meM bhI tattva guNa kI pradhAnatA rahatI hai| lekina sattva ke sAtha-sAtha tamasa guNa ke mila jAne se buddhi meM pAe jAne vAle sadguNa durguNa meM badala jAte haiM / sambhavataH isI kAraNa buddhi aura mahat tattva ko do bhinna tattva mAna liyA gayA hai| "sAMkhya pravacana-bhASya" meM buddhi ke durguNa evaM guNa donoM para prakAza DAlA gayA hai aura kahA gayA hai ki buddhi meM jo durguNa utpanna hote haiM usakA mukhya kAraNa tamasa kA uparAga hai / mahat se ahaMkAra kI utpatti hotI hai / "vAyupurANa" meM kahA gayA hai ki triguNAtmaka mahAn meM jaba rajoguNa kI pradhAnatA hotI hai, taba ahaMkAra utpanna hotA hai / sAMkhyadarzana meM bhI yaha kahA gayA hai ki mahat se ahaMkAra kI utpatti hotI hai / 42 vijJAnabhikSu kA mata hai ki mahAn ke pazcAt jo utpanna hotA hai vaha abhimAnavRtti vAlA ahaMkAra hai / 43 buddhi meM "maiM" aura "merA" kA jo bhAva utpanna hotA hai, vahI ahaMkAra hai / isake bhrama meM paDakara puruSa svayaM ko kAmI tathA svAmI samajhane lagatA hai| isI ahaMkAra * yA abhimAna kA bhAva hamAre lokavyavahAra kA mUla hai / ahaMkAra ko triguNAtmaka svIkAra karate hue kahA gayA hai ki vaikArika, taijasa aura tAmasa bhUtAdi ye tIna prakAra ke ahaMkAra mahat se sambhUta hue haiN| ise ahaMkAra, abhimAna, kartA aura sattA Adi vibhanna nAmoM kI saMjJA dI gaI hai| AcArya vijJAnabhikSu ne ahaMkAra kA yaha bheda kAryabheda kI dRSTi se svIkAra kiyA hai| isase ahaMkAra ke apane vAstavika svarupa athavA racanA meM kisI prakAra ke bheda kI sambhAvanA nahIM kI jA sktii| unake anusAra ina tInoM prakAra ke ahaMkAra se saMkalpapUrvaka ekAdaza indriyoM tathA tanmAtrAoM kI utpatti hotI hai, kintu indriyoM tathA tanmAtrAoM kI utpatti meM kAryakAraNabhAva nahIM hai isalie inakI utpatti meM kama nahIM hai / 45 . ahaMkAra se indriyoM kI utpatti hotI hai| paurANikoM ne indriyoM kI kula saMkhyA gyAraha mAnI hai - paMca jJAnendriya, paMcakarmendriya evaM mana / inakI prakRti alaga-alaga hai / ataH inakI utpatti ke viSaya meM vidvAnoM meM matabheda hai / kUrma-purANa meM indriyoM ko taijas ahaMkAra se utpanna mAnA gayA hai / 46 bhAgavat purANa meM indriyoM ko taijas evaM vaikArika ahaMkAra se utpanna mAna liyA gayA hai|47 sAMkhyadarzana ke mahAn * AcArya vijJAnabhikSu ke vicAra meM mana vaikRta ahaMkAra se utpanna huA hai tathA paMca jJAnendriyA~ evaM paMcakarmendriyoM For Personal & Private Use Only

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102 sunItA kumArI SAMBODHI rAjas ahaMkAra se utpanna huI hai| purANoM meM mana, jJAnendriyoM evaM karmendriyoM ko eka sAtha indriyoM ke antargata rakhA gayA hai / ata: ise vaikArika evaM taijas donoM prakAra ke ahaMkAra se utpanna mAnA jA sakatA hai / rajas ko pravartaka hone ke kAraNa taijas bhI kahA gayA hai / indriyA~ pravRttizIla hone ke kAraNa taijas tathA viSaya kA prakAzaka hone ke kAraNa vaikArika kahI gaI haiM / indriyA~ viSayoM kA prakAzana karatI hai / paMcajJAnendriyA~ (cakSu, zrotra, jihvA, nAsikA, tvak) kramazaH rupa, zabda, svAda, gandha tathA sparza Adi viSayoM kA jJAna karAtI haiM / paMca karmendriyA~ hai - vAk, pANi, pAda, pAyu, upastha / vAk kA kArya dhvani kA utpAdana, pANi kA zilpa arthAt bAhya dravya kA yatheccha grahaNa, sthApana Adi, pAda kA gamana, pAyu kA malotsarga tathA upastha kA prajanana kArya meM sahAyatA pradAna karatA hai| mana ke dvArA saMkalpa-vikalpa Adi kArya kie jAte haiN| pahale indriyoM kA apane viSaya se sambandha hotA hai / tatpazcAt Antarika sAdhana apanA kArya karate haiM taba hameM jJAna hotA hai| jJAnendriyoM se gRhIta viSaya kA manana mana se, abhimAna ahaMkAra se tathA nizcaya buddhi ke dvArA hotA hai| kintu vANI Adi karmendriyoM kA kArya karane kA DhaMga jJAnendriyoM se bhinna hotA hai / jisa kriyA ko karanA hotA hai usake anukUla saMskAra kisI udbodhaka ke dvArA mana meM smRtirupa meM uTha Ate haiM aura mana usa bhAvI kriyA ke sambandha meM saMkalpa-vikalpa karatA hai| ahaMkAra abhimAna tathA buddhi nizcaya karatI hai| nizcaya ke pazcAt cetana AtmA kI preraNA se vaha karmendriya kriyAnuSThAna meM tatpara ho jAtI hai| sparza, rupAdi mUloM kI utpatti tanmAtrAoM se mAnI gaI hai aura tanmAtrA kI utpatti ahaMkAra se / liMga-purANa ke anusAra tamobahula ahaMkAra se tanmAtrAe~ utpanna hotI hai bhUtAdi ke vikRta hone para zabda tanmAtra utpanna hotA hai zabda se sparza, sparza se rupa, rupa se rasa aura rasa se gandha tanmAtra kI utpatti hotI hai| inhIM tanmAtrAoM se kramazaH AkAza, vAyu, agni, jala va pRthvI kI utpatti hotI hai / 49 yahI pAMcoM tattva sRSTi ke mUla tattva mAne gae haiM / arthAt carAcara jagat ke samasta jIva-ajIva kA nirmANa inhIM paMca-tattvoM ke saMyoga se hotA hai / AkAza, vAyu, agni, jala va pRthvI inake apane-apane guNa haiM / jaise - AkAza kA zabda. vAya kA sparza. agni kA rupa. jala kA rasa. tathA pRthvI kA gandha / aba prazna yaha uThatA hai ki kyA ina tanmAtrAoM kI utpatti ke pAyA jAtA hai ? kyoMki tanmAtrAoM kI utpatti ke sambandha meM yaha kahA gayA kI bhUtAdi ke vikRta hone para zabda tanmAtrA kI sRSTi huI aura usase zabda lakSaNa vAlA AkAza utpanna huA phira zabdamAtra AkAza ne sparzatanmAtrA kI sRSTi kI / isase sparza guNa vAlA vAyu utpanna huA / zabdamAtra AkAza ne sparzamAtra ko Dhaka liyA / vAyu ne vikRta hokara rUpatanmAtrA kI sRSTi kI / vAyu se jyoti kI utpati huI / jyoti kA guNa rUpa kahA jAtA hai / vAyu kI sparzamAtrA ko rUpa-tanmAtrA ne AcchAdita kara liyA phira jyoti kI utpatti huI / jyoti kA gupa rupa kahA jAtA hai| vAyu kI sparzatanmAtrA ko rupatanmAtrA kI utpatti huI / jyoti kA gupa rupa kahA jAtA hai / vAyu kI sparzatanmAtrA ko rupatanmAtrA kI utpatti huI / punaH tApa se rasamaya jala kI sRSTi huI / jala kI yaha tanmAtrA bhI rupa tanmAtrA se AvRtta hotI hai / jalIya rasamAtrA kI vikRti se gandhamAtrA kA udbhava huA aura isI se pRthvI kI utpatti huI / " yahA~ dekhA jAe to tanmAtrAoM kI utpatti kramazaH huI hai / bAda kI tanmAtrAe~ pahele vAlI tanmAtrA kI vikRti hai, ataH bAda vAlI tanmAtrA meM pahele vAlI tanmAtrA kA kucha For Personal & Private Use Only

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Vol. xxVI, 2003 purANa, sarga aura sRSTi-vikAsa 103 guNa to avazya rahatA hogA / isalie hama yaha kaha sakate haiM ki tanmAtrAe~ ekaika guNa vAlI nahIM hai / isa sambandha meM AcArya vijJAnabhikSu AcArya vArSagaNya52 DaoN. rAdhAkRSNan ke matoM kA adhyayana kiyA jA sakatA hai| inhoMne tanmAtrAoM meM eka se adhika guNoM kA honA mAnA hai| tanmAtrAoM se hI sthUla evaM sUkSma zarIra kI utpatti hotI hai| __ prakRti kA vikAsa dvividha zarIra ke vivecana se samajhA jA sakatA hai| ye dvividha zarIra haiM - sUkSma evaM sUkSma zarIra / matsyapurANa meM kahA gayA hai ki jisase tanmAtrAoM kA Azraya liyA jAtA hai use zarIra kahate haiM / janma-janmAntara ke bhoga ke lie navIna sthUla zarIra milatA hai kintu sUkSma zarIra manobhautika hotA hai aura eka hI rahatA hai / yaha karmo kA akSaya bhaNDAra hai / 54 sUkSma zarIra kA AdhAra sthUla zarIra hai| ise liMga-zarIra ke nAma se bhI jAnA jAtA hai| puruSa ke prayojanoM ko pUrNa karane ke lie sUkSmazarIra Avazyaka hai, kyoMki puruSa yA jIva ko navIna sthUla zarIra dhAraNa karane ke lie sUkSma zarIra kI AvazyakatA par3atI hai| kAraNa, saMtaraNa Adi guNa sUkSma zarIra ke hI haiM, sthUla ke nahIM / sUkSma zarIra kA saMtaraNa dharma va adharma se hotA hai / ye dharma aura adharma sUkSma zarIra ke dharma nahIM (guNa) haiM apitu ye buddhi ke dharma hai / sUkSma zarIra ke vibhinna avayavoM meM buddhi bhI eka ghaTaka hai| isaliye buddhi se yukta hone ke kAraNa hI sUkSma zarIra saMtaraNa karatA hai / isa liMga zarIra kA saMptaraNa puruSArtha ke lie hotA hai / 56 liMga-zarIra kI racanA puruSa kI bhoga pradAna karane ke lie hotI hai / liMga zarIra svataH bhoga sampanna nahIM karatA, apitu vaha bhoga sthUla zarIra ke mAdhyama se karatA hai / ataH sUkSma zarIra ke bhoga-sampAdana ke lie sthUla zarIra kI racanA hotI hai| sthUla-zarIra bhautika tattvoM yathA pRthvI, jalAdi se milakara banA hai| AcArya gauDapAda sthUla zarIra kI utpatti ke sambandha meM apane mata isa prakAra se vyakta karate haiM - rakta, mAMsa, asthi, snAyu, zukra aura majjA se bar3hA huA paMcabhautika zarIra avakAza pradAna karane se AkAza, bar3hane se vAyu, pAka se teja, saMgraha se jala tathA dhAraNa se pRthvI - isa prakAra samasta avayavoM se yukta hokara mAtA ke garbha meM se jIva bAhAra AtA hai / 58 mAtA ke garbha se sthUla zarIra kI utpatti raja aura vIrya ke milane se hotI hai| ina paMcabhautika tattvoM meM se pRthvI ko hI sthUla zarIra kA bIja mAnA jAtA hai, jo hiraNyamaya aNDa se nikalatA hai / yaha aNDa dazaguNita vAyu, teja evaM jala se pariveSTita rahatA hai; isa aNDarupI pRthvI ke bIca meM svayambhU kA caturdaza bhutanAtmAka sthUla zarIra rahatA hai / svayambhU kA yaha zarIra saMkalpamAtra se utpanna hotA hai / " isI virAT zarIra vAle svayambhU pRthvIrupa apane nAbhikamala ke karNikA sthAnIya sumeru parvata para caturbhujI brahmA kI sRSTi karake unake dvArA sthAvaraparyanta vyaSTi zarIroM kI sRSTi karate haiM / 6deg udbhij, svedaja, aNDaja aura jarAyuja ye cAra prakAra ke sthUla zarIra se yukta jIva isa jagat me pAe jAte haiM / 61... ___ isa prakAra hama dekhate haiM ki sRSTi kI prakriyA prakRti aura puruSa se prArambha hotI hai aura sthUla zarIra para Akara samApta hotI hai| prakRti aura puruSa donoM svatantra tattva hai ataH inameM saMyoga kaise hotA hai yaha eka samasyAjanaka prazna hai| prakRti-puruSa ke sambandha kI vivecanA karane meM prAya: dArzanikoM (sAMkhya) ko kaThinAI hotI hai lekina isa kaThinAI ko paurANikoM ne atyanta saralatApUrvaka dUra kiyA hai| prakRti For Personal & Private Use Only

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104 sunItA kumArI SAMBODHI puruSa ke madhya sambandha karAne meM parama puruSa (brahmA) kA hAtha mAnA gayA hai| brahmA prakRti va puruSa meM samAviSya ho jAte hai jisase prakRti meM halacala maca jAtI hai aura mahat tattva kA nirmANa hotA hai| pratyeka vastu ke apane-apane guNa hote haiM / ye guNa sAmyAvasthA meM rahate haiM / jaba koI bAhya vastu usameM Akara praveza karatI hai to vaha vastu barAbara yaha prayatna karatI hai ki bAhya vastu bAhara niHsRta ho / isa prayAsa meM eka anya prakAra kA navInIkaraNa ho jAtA hai / puna: usa navIna vastu ke sAtha vibhinna prakAra kI prakriyA calane lagatI hai jo antataH nae jIva ke janma kA kAraNa bana jAtA hai / For Personal & Private Use Only

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bauddha darzanamAM bhavacakra kAnajIbhAI ema. paTela karma zabdano vyApaka artha laIe to manuSya potAnI zaktine vyakta karavA je je mAnasika yA zArIrika kriyAo kare che te sarvanuM nAma karma ja che. badhA dharmomAM matamatAMtara hovA chatAM badhAno siddhAnta to eka ja che ke karmo anusAra jIva A pRthvI para janma laI sukha duHkha bhogave che. jevuM bIja vAvavAmAM Ave tevuM phaLa maLe che. pratyeka jIvanI sAthe karma joDAyela che. karma bahArathI AvanAra vastu nathI. eno vAsa to manuSyanI aMdara ja rahelo hoya che. janma lIdhA pachI ApaNe satata karma karatA ja rahyA chIe. zvAsa levo, sAMbhaLavuM, bolavuM, cAlavuM e badhAM karmo ja che. manuSya je je karmo kare che. te sarvamAM kaMIne kaMI hetu hoya che ane tenAthI prerAI manuSya aneka sArA khoTA karmo kare jAya che. Ama, karma ane punarjanmano siddhAnta bhAratIya darzanomAM sarvasAmAnya che. paNa bhagavAna buddhano punarjanmano siddhAnta mAtra dArzanika nathI. hetu ane pratyayothI saMcAlita A bhavapravAhamAM bhagavAna buddha "I' ne saMpUrNa bhautika ane mAnasika vyApAronuM niyAmaka tattva mAnyuM che. IzvaravAdI darzanomAM je sthAna IzvaranuM che te jaina darzananI jema ja bauddha darzanamAM paNa karmanuM che. karma anusAra prANI sukha-duHkha pAme che. A vizvanI yojanAmAM karma ja mukhya che - je jevuM kare che tevuM pAme. bauddha darzana pramANe pratItya samutpAdanuM cakra eTale ke bhavacakra karmanA niyamane lIdhe cAlyA kare che. karma ane vipAkanA pArasparika saMbaMdha ane anyonyA zrita bhAvane lIdhe A saMsAra cakra cAlyA kare che. kammA vipAkA vattanti vipAko kammasaMbhavo / kammA punabbhavo hoti evaM loko pavattatIti // - majijhama nikAya - 3/1/3 karmathI vipAka pravarte che ane svayaM vipAka karma utpanna kare che. karmathI punarjanma thAya che. e rIte saMsAra cAlyA kare che. buddhanA samayamAM be aMtima vicAra dhArAo pracalita hatI - eka zAzvatavAda ane bIjo ucchedavAda. buddha bane aMtone choDI madhyama mArganI vAta karI che. Ihaloka ane paralokanA kalyANanI vAta karI che. temaNe svayaM temanA pUrvajanmonuM smaraNa karyuM che ane karmasaMcAlita prANIone judI judI yoniomAM AvatA-jatA joyAnuM jaNAvyuM che. temaNe potAne "vijJa' traNe vidyAonA jANakAra kahyA che. bhagavAna buddhanA aneka ziSya-ziSyAone punarjanma saMbaMdhi jJAna hatuM ema "tisto vijJA anupattA, For Personal & Private Use Only

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106 kAnajIbhAI ema. paTela SAMBODHI ti vijJA sacchikatA" jevA ullekhothI kahI zakAya.A traNa vidyAomAMthI beno saMbaMdha potAnA ane anya prANIonA karmAnusAra punarjanmanI smRti sAthe che. Ama, bhagavAna buddhe karmano upadeza Apyo che ane purnajanmano svIkAra karyo che. temaNe vAraMvAra kahyuM che ke, temano dharma A loka ane paraloka baMnenA sukha mATe che ane sAthe sAthe anattAnI vAta karI che. to pachI punarjanma kono? sthira AtmA to che nahIM, karmano kartA ane bhoktA koNa? karmanuM phaLa kone maLe ? saMskArone to anitya kahyA che. to pachI "sattA hi mantano nAtho" "annadIpa bhava' kahevAno zo artha? bauddha darzana anAtmavAdI che. paNa teo anAtmavAda viziSTa prakArano che. temaNe ema nathI kahyuM ke AtmA che ane ema paNa nathI kahyuM ke AtmA nathI. boddha darzanomAM AtmA jevI koI svataMtra sattAne avakAza nathI. manuSya yA pudgala koI eka zuddha sattA nathI paNa mAnasika ane bhautika aneka avasthAono samudAya che je utpatti ane vinAzanA kramamAM cAlyA kare che. badhI bhautika avasthAonuM samuhAtmaka nAma, rUpa che ane badhI mAnasika avasthAonuM samuhAtmaka nAma e "nAma che. nAmanI traNa avasthAo che - saMjJA, vedanA ane saMskAra. koI vastunI oLakha e saMjJA che. viSayanA sparzathI sukha-duHkhanI anubhUti thAya che te vedanA che. vitarka, vicAra, lobha, dveSa, karuNA Adi mAnasika pravRttio sAthe maLIne saMskAra bane che. ema paNa kahI zakAya ke anubhava dvArA utpAdya ane smRti mATe kAraNabhUta sUkSma mAnasika pravRttio saMskAra kahevAya che. citta, vijJAna ane mana prAyaH ekArthI che. buddha jJAnaprApti pachI sAranAthamAM paMcavarSIya bhikSuone cAra Arya satya, aSTAMgika mArga ane pratItya samuyAdano upadeza Apyo. migadAya vihAramAM bhikSuone upadeza ApatAM temaNe kahyuM - rUpa AtmA nathI. saMjJA, saMskAra ane vijJAna AtmA nathI. A badhuM anitya che. rUpa, vedanA, saMjJA, saMskAra ane vijJAna rogane Adhina che. te anitya che mATe te AtmA nathI. je AtmA nathI temAM nirveda utpanna thavo joIe, tenAthI virakta thavuM joIe." dIghanikAyanA mahAnidAna suttamAM AnaMdane, majhimanikAyanA rAhulovAka suttamAM rAhulane ane puNovAda suttamAM temanA ziSya pUrNane temaja aneka sthaLe A ja anAtmavAdano temaNe upadeza Apyo che. nAgasena, azvaghoSa, nAgArjuna, asaMga, vasubavu, dinnAga, dharmakIrti, zAntarakSita Adi temanA seMkaDo bhikSue paNa A ja upadeza Apyo che. anAtmavAdI buddhanA punarjanmanI samasyA nAgasena ane rAjA milindanA vArtAlApanA AdhAre samajI zakAya che. "yo 35nnati sI va to 389 sabhyo ?" evA milindanA praznanA javAbamAM nAgasena kahe che ke " vaso mango tatti ". bALaka, yuvAna ane vRddhanI sthitio alaga alaga che. chatAM te sAva bhinna nathI. e rIte dharmonA lagAtAra pravAhathI eka utpanna thAya che ane bIjAno vyaya. banne kAma yugapata bane che. rAjA prazna kare che ke A ja nAma-rUpa janma prahaNa kare che? javAba che ke nahIM. A ja nAma-rUpa janma grahaNa karatA nathI. paNa A nAma-rUpe je zubha azubha karmo karyA che te karmo dvArA For Personal & Private Use Only

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Vol. XXVI, 2003 bauddha darzanamAM bhavacakra 107 eka anya nAma-rUpa utpanna thAya che. te saMsaraNa kare che. mRtyu samaye jeno aMta thAya che te eka anya nAma-rUpa hoya che ane punarjanma kare che te anya nAma-rUpa hoya che. paNa dvitIya nAma-rUpa prathama nAmarUpamAMthI nIkaLe che. A rIte vijJAna pratItya samutpanna che. aMtima vijJAna (cetanA)nA vilayathI bIjA janmanA prathama vijJAnanI utpatti thAya che. ethI na to te te ja jIva hoya che na to anya. A ja pratItya samutpAdane hetu-pratyayane AdhAre samajI zakAya che. hetu eTale mULa kAraNa ane pratyaya eTale upakAraka - "mUnana tuM, pArad pavUyo ti " pratityasamutpAdanI 12 kaDIothI A bhavacakra cAle che. tenA prAraMbhanI khabara paDatI nathI. avidyAnA pratyayothI saMskAra, saMskAranA pratyayothI vijJAna ..... Ama hetu ane phaLanI paraMparA cAlyA kare che. teno aMta Avato nathI. mATe ja hetu ane phaLanA saMbaMdhathI cAlatA bAra aMgovALA bhavacakranA prAraMbhano khyAla AvI zakato nathI. duHkhanI utpatti kema thAya che? duHkha to kAryakAraNanI eka kaDI che. A zRMkhalA avidyAthI zarU thAya che. Ama to A zRMkhalAno Adi ke aMta nathI. paNa tene samajavA mATe avidyAne prathama kaDI mAnavAmAM AvI che. "avidyAne kAraNe saMskAra che ethI avidyAthI teno prAraMbha karavAmAM Ave che tenuM kAraNa e che ke avidyA ja temAM mukhya che. avidyAthI bhinna bhinna prakAranA duHkho utpanna thAya che. avidyAno nAza karavAthI mokSa thAya che. avidyAnA nirodhathI saMskArano nirodha thAya che. eTale ene grahaNa karavAthI baMdhana ane choDavAthI mokSa thAya che mATe tenuM bIjuM nAma bhavacakra che. te pradhAna che, paNa prAraMbha nahI. eTale A bhavacakrano prAraMbha jANI zakAto nathI. zarIra dhAraNa karavuM e jarA-maraNanuM kAraNa che. zarIra na hoya to jarA-maraNa paNa na hoya arthAt janmagrahaNa yA jAti e duHkhanuM kAraNa che. pratityasamutpAda pramANe to janmanuM paNa kAraNa hoya. janmanuM kAraNa bhava che. janma grahaNa karavA mATenI pravRttine bhava kahI zakAya. A pravRtti avidyAne kAraNe hoya che. avidyAthI saMskAra, saMskArathI vijJAna, vijJAnathI nAmarupa, nAmarUpathI paDAyatana, paDAyatanathI sparza, sparzathI vedanA, vedanAthI tRSNA, tRSNAthI upAdAna, upAdAnathI bhava, bhavathI jAti, jAtithI jarA-maraNa, zoka-duHkha Adi utpanna thAya che. Ama saMsAra pravRtti cAlatI rahe - e bhavacakra che. kSaNika, duHkhada, asAra ane viSayone sukhada, sAra ane upAdeya samajavA e avidyA yA mithyAjJAna che. A ja janmanuM mULa che. A avidyA saMskArone janma Ape che. kuzaLa ane akuzaLa kAyika, vAcika ane mAnasika kAryonI cetanAo e saMskAra che. te punarjanmanuM kAraNa bane che. pratisandhi citta e ja vijJAna che. vijJAnane kAraNe manuSyo AMkha, kAna, jIva Adi viSayaka anubhUti thAya che. vijJAnathI mAMDIne SaDAyatana sudhInI avasthA nAmarUpa che. garbhastha bhUNanA zarIra ane manane nAmarUpa kahe che. rUpa, vedanA, saMjJA, saMskAra ane vijJAna A pAMca nAmarUpanA skaMdha che. vijJAna hovAthI nAmarUpa For Personal & Private Use Only

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108 kAnajIbhAI ema. paTela SAMBODHI utpanna thAya che. pAMca Indriyo ane mana e SaDAyatana che. paDAyatananuM kAraNa nAmarUpa che. indriyo ane viSayono saMyoga e sparza che. bhoganI avasthA utpanna thAya te pahelAMnI avasthA vedanA che. bhoganI kAmanA karavI e tRSNA che. bhogone daDha rUpe grahaNa karavAnI avasthA upAdAna kahevAya che. upAdAnanuM anAgata phaLa bhava che. bhava arthAta punarjanma utpanna karanAra karma be prakAranAM che. kampabhava ane utpattibhava. punarjanma jenAthI thAya te kampabhava je je upAdAnane kAraNe vyakti je je lokamAM janma pAme che te utpattibhava. avidyA ane saMskAra pUrvajanmanI karmazaktio eTale ke kampabhava che je saMkalita thaIne vartamAna bhava (utpatti bhava) nizcita kare che. vartamAna jIvananA vijJAna, nAmarUpa, paDAyatana, sparza, vedanA e badhA tenA vipAka rUpe che. te pachI vartamAna jIvananA bAkInA traNa tRSNA, upAdAna, bhava utpanna thAya che. te svayaM karma banI jAya che. temano vipAka bhaviSyamAM punarjanma rUpe thAya che ane pachI tyAM jarA-maraNa ane duHkhanI sannati utpanna thAya che; je vartamAna jIvananA karmavipAka vijJAna, nAmarUpa, paDAyatana, sparza, vedanA, Ama- atIta bhavanA pAMca hetu, vartamAna bhavanA pAMca phaLa ane pAMca hetu tathA bhAvi bhavanA pAMca phaLa che. A bhavacakranuM mULa avidyA ane tRSNA che. atIta vartamAna ane bhaviSya e traNa kALa che. ane traNe kALanA be, ATha ane be aMga che. daSTi caritavALAne avidyA ane tRSNA caritavALAone tRSNA A saMsAramAM lAve che. temAM avidyA ane saMskAra e be atIta kALanA aMga che. vijJAnathI bhava sudhInA ATha aMga vartamAna kALanA che ane jAti tathA jarA-maraNa A be bhaviSya kALanA aMga che. A bhavacakra traNa sandhivALuM che. cAra prakAranA saMgrahavALuM, vIsa prakAranA ArAvALuM ane traNa kALavALuM niraMtara cakkara kApe che. saMskAra ane pratisanyi vijJAnanI vacce eka hetu-phaLa-sandhi mAnavAmAM Avela che. vedanA ane tRSNA vacce eka hetuphaLa sandhi tathA bhava ane jAti vacce eka hetuphaLa sandhi mAnavAmAM Avela che e rIte bhavacakra traNa sandhivALuM che. bhavacakranA cAra saMgraha hoya che. jema ke avidyA ane saMskArano eka saMgraha, vijJAna, nAmarupa, paDAntana, sparza ane vedanAno bIjo saMgraha, tRSNA upAdAna ane bhavano trIjo saMgraha ane jAti, jarAmaraNa vagereno cotho saMgraha. bhavacakranA vIsa ArA che. atIta bhavanA pAMca hetu, vartamAna kALanA pAMca phaLa, vartamAna kALanA pAMca hetu ane anAgata bhavanA pAMca phaLa. atIte hetavo paJca idAniM phalapaJcakaM / idAniM hetavo paJca Ayati phalapaJcakaM / / atIta bhavanAM avidyA ane saMskAra hoya to tRSNA, upAdAna ane bhavanuM grahaNa thAya che. A For Personal & Private Use Only

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Vol. XXVI, 2003 bauddha darzanamAM bhavacakra pAMca atitanA hetuo che. vijJAna, nAmarupa, SaDAyatana, sparza ane vedanAe pAMca phaLa che. te utpatti bhavamAM pUrve karelA karmonA pratyaya che. pratyutpanna bhavamAM tRSNA, upAdAna ane bhava grahaNa karavAthI avidyA ane saMskAranuM grahaNa thAya che. A pAMca A samaye hetu che. vijJAna, nAmarUpa, vaDAyatana, sparza ane vedanA e pAMca bhaviSyamAM karelA karmanA pratyayone kAraNe haze. bhava tathA saMskAra karmavarta che ane avidhA, tRSNA, upAdAna klezavarta che. Ama, avidyA, saMskAra, tRSNA, upAdAna, bhava e pAMca atItanA hetu, vijJAna, nAmarUpa, khaDAyatana, sparza, vedanA vartamAnanA hetu ane bhAvinA phaLa. tRSNA, upAdAna, bhava, avighA, saMskAra e vartamAnanA hetu. pratItya samutpannanA 12 aMgonA traNa kALanA vibhAgonuM vargIkaraNa nIcenA koSTaka dvArA samajI zakAya. kammabhava utpattibhava atIta 1. avidyA 2. saMskAra vartamAna 8 tRSNA 9. upAdAna 10. bhava 3. vijJAna 4. nAma-rUpa 5. khaDAyatana 6. sparza 7. vedanA 109 For Personal & Private Use Only bhaviSyata 11. janma 12. jarAmaraNa-duHkha Adi

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vaizeSika darzanamAM karmavicAra vasaMta parIkha cArvAka darzana sivAyanA prAyaH sarva bhAratIya darzanomAM mokSa ke apavargane jIvananI parama upalabdhi mAnavAmAM Ave che. vaizeSika darzana paNa niHzreyasane arthAt mokSane ja aMtima dhyeya mAne che. AtmA avivekane lIdhe anAtma padArtho sAthe potAno abheda kalpI ahaMpratyayathI kartAbhAva anubhavato duHkha-pradhAna evA saMsAra cakramAM phasAya che. temAMthI UgaravAno prathama anivArya upAya te pratyeka padArthanuM samyapha jJAna che. A jJAnayAtrAmAM keTalAMka avAMtara paNa mahattvanA siddhAMto paNa hAtha lAge che. temAM karma ane punarjanmano siddhAnta atyaMta prasiddha che. vaizeSika darzana paNa A siddhAMtane svIkAre che. eTaluM ja nahIM paNa A darzana A siddhAMtane siddha karavAno paNa khAsa prayatna karato nathI. koI anya prasaMganI carcAmAM jarUra paDe to thoDI dalIlo karI le che. vaizeSika darzana vyavahAramUlaka ane vAstavavAdI darzana che. eTale zakara zakya hoya tyAM sudhI sAmAnya sAdI samajaNathI ja AgaLa vadhe che. tarka, dalIla ke evI anya bAbatomAM te mukhyatve tenA samAnataMtra evA nyAyadarzananA matane svIkArI le che. karmanA siddhAnta aMge paNa tenI AvI ja sIdhI sAdI samajaNa che ke karmanuM phaLa to maLe ja che e to anubhavathI samajAya evuM che. have karmo to asaMkhya che tethI saghaLAM karmonuM phaLa eka ja janmamAM maLe ema to zakya ja nathI. jeTalAnuM phaLa maLyuM te to bhogavyuM paNa zeSa karmaphaLa bhogavavAnuM zuM? nizcita rUpe te mATe punarjanma levo paDe eTale ke AtmAe navuM zarIra dhAraNa karavuM paDe. anya darzanomAM jovA maLatA karmanA prakAra ane peTA prakAro, je te karmanA vipAkano kALa ane amuka karmanuM amuka phaLa evI vyavasthA vagerenI carcAthI vaizeSika darzana prAyaH dUra rahyuM che. tenI vyavasthAmAM mULa siddhAMta ja pUrato thaI paDe che. A rIte jotAM to ema ja lAge ke to pachI vaizeSika darzanane karmanA siddhAMta vize tenA svIkAra uparAMta kAMI khAsa kahevAnuM nathI, paraMtu sAva ema nathI. karma vize A darzanano eka anokho abhigama che. anya darzano keTalAka agatyanA siddhAMto ke gRhItonA AdhAre karma ane punarjanmanA siddhAMtane siddha karavAno upakrama karatA jovA maLe che. tyAre vaizeSika darzana karmanA siddhAMtane kendramAM rAkhI tenA AdhAre keTalAka anya pramukha siddhAntone siddha karavAno abhigama apanAve che. A enI vizeSatA che. tenuM nirUpaNa karatA pUrve eka bIjI mahattvanI vAta paNa noMdhavI jarUrI che. For Personal & Private Use Only

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Vol. XXVI, 2003 vaizeSika darzanamAM karmavicAra lal AgaLa joyuM tema A darzana padArthonA samyapha jJAna-tattvajJAnane sahuthI vizeSa mahattva Ape che. pratyeka darzana pote svIkArelI paddhatithI pahelI daSTie asaMkhya lAgatA padArthonuM vargIkaraNa karI amuka cokkasa saMkhyAnA padArtho pasaMda karI zeSano emAM aMtarbhAva karatA rahyA che. e rIte vaizeSika darzana prAraMbhe che ane pachIthI abhAva nAmano sAtamo ema sAta padArtho svIkAre che. maharSi kaNAda ane muni prazastapAda mAtra traNa padArthone ja sAcA arthamAM padArtho mAne che. dravya, guNa ane karma. A traNeyane vAstavika rIte (A ojekTIvalI) pramANI zakAya che. Ama, vaizeSika darzane "karma ne eka svataMtra padArtha tarIke mahattA ApI che. have sAmAnya rIte zAstranA saMdarbhamAM jyAre karmano ullekha thAya tyAre tene sAruM-kharAba, naitika-anaitika evA dRSTibiMduthI vyAkhyAyita karavAmAM Ave che. ahIM paNa vaizeSika darzana bIjAthI alaga paDe che ane karmanuM AvA koI paryAyathI aspRSTa evuM lagabhaga vaijJAnika lakSaNa Ape che. vaizeSika sUtra A lakSaNa Ama Ape che. "je eka dravyamAM rahe che, je guNa nathI, ane je saMyoga tathA vibhAganuM anapekSa kAraNa che te karma che. arthAta, pRthvI, jala, teja, vAyu vagere dravyomAM karma ephasamaye koIpaNa eka dravyamAM rahe che. A dravya pUrva sthAna sAtheno saMyoga choDI-eTale ke teno vibhAga karI uttaradeza sAthe je saMyoga sAdhe che, tenuM jo koIpaNa kAraNa hoya-to te karma che. ema to gaMdha, sparzasaMyoga vagere guNo paNa dravyamAM rahe che. temAM saMyoga paNa kriyA AdhArita che. jemake eka pakSI vRkSa parathI UDIne koI makAnanI bArI para bese to tyAM pUrva dezanA saMyogano viyoga ane uttaradeza sAtheno saMyoga thAya che. AthI saMyoga-guNa hovA chatAM karma kahevAze. eTale ke ahIM lakSaNamAM ativyApti doSa Avaze. A doSa nivAravA ja karmanA lakSaNamAM "je guNa nathI te" evuM vizeSaNa umeryuM che. karma saMyoga vibhAganuM kAraNa-zAstrIya bhASAmAM asamavAya kAraNa che, - svayaM saMyoga ke vibhAga nathI. A uparAMta "je calanAtmaka che te karma che" "je saMyogathI bhinna hoI saMyoganuM asamavAya kAraNa che. te "karma che". evAM lakSaNo paNa che. A sarva lakSaNono phalitArtha eTalo ja ke karma eTale gati-calanAtmakatA. karma haMmezA koI ne koI dravyanuM Azrita che. zAstrIya paribhASAmAM kahIe to dravya karmanuM samavAya kAraNa che. karma dravyamAM samavAya saMbaMdhathI rahe che. kartAnA abhAvamAM karma na hoya. ane kartAnI kriyA pUrI thatAM karma paNa rahetuM nathI. nartaka nRtya karavAnuM baMdha kare eTale nRtya samApta thAya che. paNa nartaka, eka vyakti tarIke to rahe ja che. vaLI jaDa dravyamAM paNa je gati thAya che temAM paNa koI cetananuM ja yogadAna hoya che. daDo UchaLe che paNa ene uchALanAra koI che. are, nadI vahe che, graho tArAnI AsapAsa ghUme che temAM paNa AgaLa joIzuM tema parama caitanya evA Izvarano ja saMketa che ! have karmanI AvI vibhAvanAne karmanA siddhAMta sAthe kaI rIte sAMkaLI zakAya te joIe. AtmA - eTale ke jIvAtmA potAnA mULa svarUpe to nirguNa che. vaLI te nitya ane vibhu eTale ke sarvavyApI che. tethI temAM karmane avakAza nathI. paraMtu AtmA ajJAna ane mohanA kAraNe potAnA svarUpane vIsarI gayo che. anya padArtho sAthe bhrAmaka abheda kalpIne te bhoga ane pachI jJAna samyaka thatA apavarga mATe kriyAzIla bane che. vaizeSika darzanamAM AvA AtmAmAM ATha vizeSa guNo samavAya saMbaMdhathI utpanna thAya che. te A pramANe che. jJAna, sukha, duHkha, icchA, dveSa, dharma, adharma, prayatna ane bhAvanA nAmano) For Personal & Private Use Only

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vasaMta parIkha saMskAra, dharma ane adharmane sAthe gaNI eka mAnavAmAM Avela che. icchA AtmAne sukha prApta karavA ane duHkha dUra karavA prere che. ane pachI prayatna eTale ke karma thAya che. AtmA to amUrta che. eTale A karma te zarIra-mana ane indriyanA mAdhyamathI(jhaM. proksI)thI kare che. AtmA mana sAthe joDAya che. mana, indriya sAthe ane indriya potAnA viSaya sAthe joDAya che. indriyano viSaya sAtheno saMyoga manane anukULa saMvedAya to te sukha che ane pratikULa saMvedAya to te duHkha che. A kramathI AtmAne thato sukhaduHkhano sAkSAtkAra te 'bhoga' che. karmathI te sadhAya che. 112 SAMBODHI paraMtu karma tatkALa phaLa Ape ane na paNa Ape, zarIra nAza pAmyA pachI paNa keTalAka karmanAM phaLa bhogavavAnAM bAkI rahI jAya ema paNa bane. A uparAMta karma to nAzavaMta che. to tenA phaLanI karmanAzottara zI sthiti ? A samasyAnA samAdhAna mATe vaizeSikoe 'adRSTa'no siddhAMta svIkAryo che. dharma ane adharma te ja adRSTa che. karma sAruM-zAsramAnya ane puNya hoya to te dharma ane kharAba-zAstra viruddha ane pApa hoya to te adharma che. A dharma-adharma 'adRSTa' che.. kAraNa ke temAM karmanAM phaLa ApavAnI kSamatA pracchanna rUpe rahe che. yogya samaye te kartAne navuM zarIra levA ane phaLane bhogavavA bAdhya kare che. adRSTane mImAMsA vagere anya keTalAMka darzanomAM paNa 'apUrva' e nAme pratipAdita karyuM ja che. aSTanA saMcAlanathI janma ane mRtyunuM saMsAracakra cAlyA kare che. baddha jIvAtmA e cakramAM AvAgamana karyAno AbhAsa anubhave che. paraMtu A saMsArabhramaNa ane ramaNamAM koI subhaga paLe tene bhoga pratye nirveda jAge che. vaizeSika mata pramANe sukha paNa du:kha rUpa ja nIvaDe che. madha bharelA ghaDAmAM viSanA biMdu bhaLI gayA hoya tema sukhamAM duHkha bhaLeluM che. je karmo bhogasAdhaka hatA te ja karmo have tene temAMthI chUTavA prere che. have icchA ane prayatna e guNonI apekSAe jJAna balavattara bane che ane te sAthe ja AtmA pote mithyAjJAnane lIdhe bhogalIlAmAM ramamANa thayo che tenI sabhAnatA jAge che ane tenA mithyAjJAnano nAza thAya che. rAga, dveSa, moha jevA doSo kharI paDe che. have viSayo pratyenI doDa aTake che. navA karma baMdhAvAnuM baMdha thAya che ane adRSTanA thelAmAM rahelAM avaziSTa karmone tapa ane yoganA prabhAvathI ekIsAthe bhogavI pUrNatayA naSTa karatA, AtmA potAnA svarUpamAM sthira thAya che. A ja apavarga che. e ja to parama zAMtinI sthiti che. karmano siddhAnta Ama AtmAnI saMsArayAtrA ane tenI pUrNAhuti baMnene siddha kare che. (2) paraMtu AvuM nirUpaNa rItibhede lagabhaga anya darzanomAM paNa che ja. vaizeSika darzana eTale to ene bahu UhApoha karyA vinA svIkArI le che. paNa tene to A siddhAMtano upayoga AgaLa kahyuM tema potAnA keTalAka anya mahattvanA siddhAMtone siddha karavAmAM karavo che. te have saMkSepamAM joIe. (1) 'adRSTa' karmasiddhAtanuM nAbhikendra (a. nyuklIyasa) che. manuSya agaNita karmo kare che. za2I2kALa daramyAna keTalAMka karmonuM phaLa te bhogave che. bAkInA karmaphaLanuM zuM ? je bhogavatuM hatuM te zarIra to nAza pAmyuM che. have jo bIjo koI tenA zarIrathI te bhogavaze ema kaho to te to anyAya thaze. ane have bhogavavA nahIM paDe tema kaho to paNa anucita thaze. zAstro A sthitine 'kRtahAna' ane For Personal & Private Use Only

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Vol. XXVI, 2003 vaizeSika darzanamAM karmavicAra 113 akRtAbhyAgama' evuM abhidhAna Ape che. kharekhara to jeNe karmo karyAM teNe ja tenAM phaLa bhogavavAM joIe. ane te to tyAre ja zakya bane ke zarIranA nAzathI teno paNa nAza na thAya. arthAt AtmA e eka zarIranA mAdhyamathI karmo karyA, thoDAMnAM phaLa bhogavyAM. paNa zarIra nAza pAmyA pachI paNa adRSTane mAna ApavA mATe te to che ja. Ama, AtmA nitya che ema mAnavuM paDe. A rIte karmanA siddhAMtanA AdhAre paNa AtmAnI nityatA sAbita thAya che. (2) sAMkhya ane jaina darzananI jema vaizeSika darzana paNa AtmAo aneka che ema mAne che. ane te mATenuM vaizeSika sUtra che vyavasthAtu nAnA bhASyakAro ane TIkAkAro A sUtranA AdhAre AtmAnA nAnAtvane siddha karavA je aneka dalIlo Ape che emAMnI eka karmano siddhAMta - ke adaSTa paNa che. eka samaye keTalAka manuSyo sukhI ane keTalAka duHkhI hoya tema jovA maLe che. e sahu potapotAnAM karmonA kAraNe che. have jo eka ja AtmA hoya to badhAM ja sukhI ke duHkhI hota, ekanA mokSathI sahuno mokSa thAta paNa ema nathI. pUrvajanmanAM karmonA vipAkanI dazyamAna ane anubhUyamAna bhinnatA AtmAnI anekatA siddha kare che. (3) adaSTa, AtmAno vizeSa guNa che. have AtmA karmaphaLane zarIrathI viSayonA saMga dvArA ja bhogave che. bIjA zabdomAM kahIe to jagata e ja tenI bhogabhUmi che. vaizeSika darzana kahe che ke kharekhara to AtmAnA AvA bhogane zakaya banAvavA mATe ja jagatanI racanA thaI che. pRthvI, jaLa, teja ane vAyunA paramANuomAMthI A AtmAnI krIDAbhUmi evuM jagata sarjavAmAM jIvAtmAonuM adRSTa nimitta kAraNa che. Ama, karmano siddhAMta vizvanI utpattine ja nahIM paNa tenA prayojanane paNa siddha kare che. adRSTanA kAraNe paramANuonuM vyavasthita saMcAlana thAya che. eTaluM ja nahIM paNa jaDa padArthonI gati paNa zakya bane che. jemake cuMbaka pratye soyanuM AkarSAvuM ke vRkSanA mULamAMthI pANInuM upara caDavuM emAM paNa adRSTa nimitta kAraNa che. (4) jIvAtmAo asaMkhya ane emanAM karmo paNa asaMkhya, tethI phaLa paNa asaMkhya. adRSTa dvArA enI vyavasthA thAya che. paNa karma ane tenA phaLanI A jALa eTalI to vyApaka ane jaTila che ke adRSTa enuM buddhipUrvaka saMcAlana na karI zake. Ama juo to te to eka guNayugma (dharma-adharma) che, acetana che. tenAmAM AvI kSamatA saMbhave nahIM. sAMprata bhASAne apanAvI kahIe ke adRSTa to eka kaoNpyuTara che. temAM karmaphaLa saMgRhIta thayA che paNa tenuM niyamana karanAra, tene opareTa karanAra to koI cetana ane jANakAra hovo joIe. ane tethI vaizeSika AcArya prazastapAda Izvarano svIkAra kare che. adaSTa anusAra prANIone phaLa ApavA mATe Izvarano nimitta kAraNa tarIke svIkAra karavo ja rahyo ema temano mata che. Ama karmano siddhAMta Izvarasiddhi mATe paNa eka sAbitI pUrI pADe che. (5) karmanAM phaLa jIvAtmAne kayAre, kayAM ane kevAM maLaze teno vicAra karatAM ema lAge che ke jayAre samaya pAke che tyAre jIvAtmA jyAM hoya tyAM tene phaLa maLe che. e tyAre ja zakya bane ke jyAre adaSTa vibhu eTale ke sarvavyApI hoya. adRSTa AtmAno guNa che. tethI e nyAye AtmA paNa vibhu che ema mAnavuM rahyuM. Ama, A siddhAMta eka rIte AtmAnI vibhutA paNa sAbita kare che. For Personal & Private Use Only

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vasaMta parIkha A rIte saMsAramAM dazyamAna vaicitrya, saMsAravyavahAra, temAM prApta sukha, duHkha vagere bhoga, janma-mRtyu, baMdhana-nirveda ane pachI jJAnanA udaya vaDe kramazaH apavargalabdhi--A sarva ghaTamALamAM karmano siddhAMta keTalo ane zI rIte upAdeya che te samajAvavAnI sAthe sAthe adRSTanI cAvI vaDe anya keTalAka mahattvanA siddhAMtone kholI dekhADI vaizeSika darzana ekasAthe be darzanakhaMDomAM pravAsa karAve che. Ama karavAmAM enI bhUmikA vAstavadarzI, padArthamUlaka (aM. onTolojIkala), prayojanalakSI (aM. TelIolojIkala) ane kaMIka aMze sApekSa rahI che. saMbhava che ke anya dRSTikoNathI tapAsatAM temAM vizeSa carcAne avakAza rahe - ane enA keTalAka siddhAMtonuM khaMDana paNa thayuM ja che, to paNa karmanA siddhAMtane zakya teTalA yogya pariprekSyamAM mUlavavAno vaizeSika darzanano upakrama kaMIka aMze maulika ane tAjagIbharyo rahyo che ema kahI zakAya. 114 TippaNo : 1. yato'myulyani:zreyasasiddhi: sa dharma: / vai. mU. 1.2.27 2. dravyaguNakarmasAmAnyavizeSasamavAyAbhAvAH sAta padArthAH / tarkasaMgraha-2 3. padArtha dharma saMgraha - 2, kaNAda muni 'artha' zabda vaDe dravya, guNa ane karma e traNa vastuono ullekha kare che. ane sAmAnya ane vizeSa e buddhithI kalpita padArtho che tathA samavAya paNa evo ja padArtha che ema mAne che. AthI vastubhUta padArtho eTale svataMtra astitvavALA padArtho dravya, guNa ane karma che. narmadAzaMkara mahetA, hiMda tattvajJAnano iti. pR. 244. 4. ekadravyamaguNaM saMyogavibhAgeSvanapekSakAraNamiti karmalakSaNam / vai.sU. 1.1.17 5. calanAtmakaM karma ta. saM. 76, saMyogabhinnatve sati saMyogAsamavAyi kAraNaM karma / dIpikA 6 vibhuH / paramamahatparimANavAnityarthaH / vibhutvAcca nityo'sau vyomavat / ta.bhA. 39, 6. sA ....... 7. AtmA manasA saMyute, mana phandriyeLa, phandriyamaEna / ta. mA. 26 8. suvatu: vAnyatarasAkSAAro moLaH / ta.mA. 6ra 9. vidita rmananyo dharma: / avihita jarmananyo'dharma: / 7. saM. 72-72 dharmAdharmau sukhaduHkhayorasAdhAraNaM kAraNam / tau cApratyakSAvapyAgamagamyAvanumAnagamyau ca / ta. bhA. 88 10. nvI Ed. Jetly & Parikh GOS, Vadodara P.8 11. sulluM du:hameva duHhAnukiAtcAt - madhuni viSe - saMyutta madhuno'pi viSavanikSepavat| ta. mA. 220 12. du:vanapravRtti romithyAjJAnAnAmuttarotarApAye tavanantarApAyApavarna:| nyAya sU 2-1-2. SAMBODHI zAstrAdviditasamastapadArthatattvasya viSayadoSadarzanena viraktasya mumukSordhyAyinA dhyAnaparipAkavazAt sAkSAtkRtAtmanaH klezahInasya niSkAmakarmAnuSThAnAdanAgatadharmAdharmAvanarjayataH pUrvopAttaM ca dharmAdharmapracayaM yogardviprabhAvAd viditvA samAhavya bhuJjAnasya pUrvakarma nivRttau vartamAnazarIrApagame'pUrvazarIrAbhAvAccharIrAdyeka viMzati duHkha sambandho na bhavati....... . so'pavarga ityucyato / ta. bhA. 110 13. nyAyamASya 4-1-20 14. kaMdalI 210, 213 15. vai.pU. 1-1-6, 2-8, 14 16. padArtha dharma saM. kandalI pR. 127 nyAya sU 4-1-12, 22 For Personal & Private Use Only

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bhagavadgItAmAM svadharma-paradharma vicAra Ara. pI. mahetA potAnAmAM saMnihita cintana jIvanamUlyone kAraNe gItAnI prastutatA sAmprata samayamAM paNa jaLavAI rahI che. varSa 2003 nA prAraMbhe satya pI. agravAlanuM pustaka The Gita for the Twnetyfirst century prakAzita thayuM. pustakanA kAcA musaddAne AdhAre vAcakonA pratibhAva maMgAvyA. to amerikAnI rivara hAIskUlanA be vidyArthIoe lakhyuM - We have greatly benefited from the teaching of the book on the Gita. We therefore urge other highschool students to also benefit equally from this valuable book on how to become engaged in the "good of all". potAnA aMgata jIvanamAM kalyANanI kAmanA hoya ke vizvakalyANanI kAmanA hoya - sAmpata yuganI A pratIti che ke A kAmanAne tRpta karavAnI kSamatA A grantha pAse che. gItAnI dharmavicAraNA paNa A prakAranuM kalyANapreraNa dharAve che. tattvataH bhAratIya paraMparAmAM dharmanuM svarUpa che; enAthI A bhinna nathI. DaoN. estera solomana A vibhAvanA A rIte spaSTa kare che. bhAratanA prAcIna granthomAM dharmano artha nItiniyama, te te paristhitimAM kartavyo' evo thato hato ane te aMgenuM mArgadarzana ane Adezo dharmazAstranA graMthomAM apAtAM. mukhyabhAra nIti-niyamo para hato : A dRSTie dharmano artha jIvanaghaDatara mATenuM Ayojana karI ApanAra vyavasthA tarIke karI zakAya. A viSayanA adhikArI grantha manusmRti'mAM Ane anurUpa dharmanuM svarUpa darzAvAyuM che ke dharmanuM sAkSAt lakSaNa caturvidha che. A caturvidha lakSaNane enA eka vyAkhyAkAra rAmacandra vizada karI Ape che. (1) vedokta dharma (2) smRti-ukta dharma (3) sajjanonuM AcaraNa (4) mAtra potAnuM ja nahi, potAnA svajanonuM paNa priya. zrauta hoya, smArTa hoya, sarvapriya hoya ke sadAcAra - dharma ja che. gItAmAM vadharma-paradharma vicAraNA A zlokamAM che - svadharmamapi cAvekSya na vikaMpitumarhasi / dhAddhi yuddhAcchyo'nyatkSatriyasya na vidyate // 2- 31 // atha caittvamimaM dharmya saMgrAmaM na kariSyasi / tataH svadharma kIrtiM ca hitvA pApamavApsyasi // 2 - 33 // zreyAnsvadharmo viguNaH paradharmAtsvanuSThitAt / svadharmenidhanaM zreyaH paradharmobhayAvahaH // 3-35 // For Personal & Private Use Only

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116 Ara. pI. mahetA zreyAnsvadharmo viguNaH paradharmAtsvanuSThitAt / svabhAvaniyataM karma kurvannAptoti kilmiSam // 18-47 // zrI kizoralAla mazarUvALAno padyAnuvAda sarasa che - vaLI svadharma jotAM ye na tAre DaravuM ghaTe; dharmayuddha thakI bIjuM zreya kSatriyane nathI. mATe A dharmasaMgrAma Avo jo na karIza tuM; to tuM svadharma ne kIrti choDI pAmIza pApane. rUDo svadharma UNoye susevyA paradharmathI; svadharme mRtyu ye zreya, paradharma bhaye bharyo. rUDo svadharma UNo ye susevyA paradharmathI; svabhAve je kare karma, te karye doSa nA thato.5 A zlokonAM pramukha vicAra sUtro A pramANe che : (1) (a) svadharma bhale vimuLa hoya (ba) paradharma bhale su-anuSThita hoya (ka) to paNa svadharma, paradharma karatA vadhu sAro. (2) (a) paradharma, bhayAvaha hoya (ba) enA karatA svadharma-vadhu sAro, pachI bhale temAM nidhana Ave (ka) (svadharma iilmaSa lAgatuM nathI. = svabhAvaniyata rma), svamAvaniyata rma karato rahe tene koI Ane samAntara vicAra 'manusmRti' mAM paNa vyakta thayo che. samayanA paurvAparyanI dRSTie, gItA pahelAM che, manu. pachI. arthAt, gItAnA A vicAranuM samarthana A smRti kare che, tema kahI zakAya. te A rIte 'pArakAno dharma sArI sthitivALo hoya ane potAno dharma sAra vagarano hoya, dharma vadhu sAro. bIjAnA dharmamAM jIvanAro tarata ja potAnI jAtimAMthI bhraSTa thAya che.". SAMBODHI svadharme nidhanaM zreya: paradharmo mayAvadaH / mahAbhAratamAM jyAM A zloka che tyAM keTalIka hastapratamAM A pAThAntara maLe che - svadharme nidhanaM zreya: paradharmAMdyApi / ', bhAskArAcAryane anusarIne Robert N. For Personal & Private Use Only paNa potAno

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Vol. XXVI, 2003 bhagavadgItAmAM svadharma-paradharma vicAra 17 (ka) Minor A pATha svIkAre che. emane lAge che ke A pATha pahelAM karatAM vadhu sAro che. e ya ne vadhu sArI rIte upasAve che. "bIjAnA dharmamAM bhale udaya (Prosperity) hoya, to paNa potAnA dharmamAM mRtyu vadhu sAruM' A pAThAMtara pahelI paMkti sAthe arthanI rIte paNa susaMgata che. rAva bahAdura prahalAda sI. divAnajIe svadharma ane paradharma vize spaSTatA karI che, te yogya che. je DUTY potAne APPROPRIATE hoya te svadharma che; bIjAne APPROPRIATE hoya te paradharma che. A baMnemAM svadharma vadhu sAro. svadharmanuM svarUpa A rIte nizcita thaI zake : 10 (a). asatya, kapaTa, corI, hiMsA, banAvaTa, vyabhicAra A niSiddha dharmo che. te koIne mATe svadharma nathI. (ba) kAmyakarmo koIne mATe avazya kartavya nathI. tethI enI gaNanA svadharmamAM nathI. Izvara bhakti, satya bhASaNa, mAtapitAnI sevA, indriya saMyama, brahmacaryapAlana, , vinaya - A sau koIne mATe svadharma che. (Da) varNa, Azrama, svabhAva ane paristhitinI apekSAe jene mATe je karma vihita che; e eno svadharma che. vedAdhyayana, yajJa, brAhmaNa mATe dharma che. saguNonI bahulatA sanyasta AzramamAM dharma che. * zrI TILake'' sAMpratatAne anurUpa haju vadhu vyavahArU artha Apyo che - game te dhaMdho ekavAra svIkAryo pachI te cAturvarya vyavasthAnusAra svIkAro ke potAnI khuzIthI svIkAro - eTale te dharma thAya che; pachI prasaMga vizeSe AgaLa koI prasaMge temAM khoTa kahADI potAnuM kartavya karma choDI devuM e sAruM nahi, jarUra paDe to te dhaMdhAmAM ja karavuM joIe. koIpaNa dhaMdho laIe temAM kAMIne kAMI doSa to sahaja kADhI zakAya tevuM hoya che. paraMtu teTalA uparathI ApaNu niyata karma choDavuM te dharma nathI." bhASyakAra zaMkarAcAryarabaMne gharmono virodha A rIte upasAvyo che, potAnA dharmamAMthI guNa jato rahyo hoya, to paNa Acaravo. bIjAno dharma sArA guNo sAthe AcarI zakAya tevo hoya to paNa tenA karatAM potAno dharma vadhu sAro. bIjAnA dharmamAM rahIne jIvavuM enA karatAM potAnA dharmamAM rahIne mRtyu paNa sAruM kAraNake paradharma naraka jevI durgatino bhaya dhAraNa kare che. svadharmapAlanamAM mRtyu paNa zreyaskara che. ahIM "mRtyu' upalakSaNArthe che. vinAbA eno lakSyArtha Ape che "mRtyu = maraNa' bhayAvaha bhAsanArI Apatti (niSphaLatA sUcaka). e ja rIte paradharma 'bhayAvaha che. ema kahyuM che; tyAM emaNe lakSyArtha joyo che : "bhayaMkara = anarthakArI, doSAvaha, duHkhahetu, patanakAraNa' - A zloka (3-35) nA durarthaghaTana thAya che, tenI sAme zrI maNilAla dvivedI ugra Akroza vyakta ' ' bha For Personal & Private Use Only

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118 Ara. pI. mahetA SAMBODHI kare che mA TekALe TurIjhadI saMpradAyavAnAmo voTI ta2 kare che je svadharma ne svAmInArAyaNa, je zaiva, ke vaiSNava, ke hiMdu, ke musalamAna, je potAnA bApano hoya te dharma, ne paradharma eTale tethI bIjo; paNa adhikAra saMbaMdhe AkhA adhyAyano viSaya che, ne je upakrama ko hato te ja vAtano atre upasaMhAra che, ke adhikAra paratve vyavahAra rAkhavo, temAM saMpradAyo kyAMthI AvI paDyA !!! AvA durAgrahothI ja ApaNA zAstrone macaDI nAkhI nakAmo virodha svArthI AcAryoe pedA karyo che, bAkI tattvagrahaNamAM dharma ke saMpradAya kAMI cheja nahiM zrI maNilAla dvivedIno Akroza vyAjabI che. emanI dRSTie bAbata A ja che - potAnAM varNAzrama tathA potAnA adhikArane yogya je vyavahAra hoya te pALavAno. AmAM dhArmika saMpradAyonI koI vAta AvatI ja nathI. AvA sarasa vicAra dharAvatA zloka (3-35) no popaTiyo pATha ja karavAno hoya ane jIvanamAM utAravAno na hoya, to enuM koI mahattva nathI. zrI e. pArthasArathino A mATe abhiprAya 9 - The Valuable advise contained herein is often quoted but rarely followed. Everyone must choose a field of activity in life according to his SVADHARMA, Which means 'One's own nature'.15 potAno je dharma hoya, ene ja lakSyamAM rAkhavo joIe. enAM pAlanamAM saheja paNa vikaMpanI anubhavavuM na joIe. jema ke kSatriya. dharmapUrvakanA yuddha sivAya ene mATe bIjuM kAMI vadhu sAruM nathI. kSatriya jo Ama na kare to eNe potAno dharma choDyo kahevAya. enAthI ene apayaza maLe ane pApanI prApti thAya. potAno dharma sAra vagarano lAge, bIjAno dharma 'sArI rIte AcarI zakAya tevo che ema lAge; to paNa potAno dharma enA karatAM vadhu sAro. pArakAMno dharma anarthakAraka ja gaNAya. enA karatAM, potAnA dharmanuM AcaraNa karatAM karatAM kALakrame uttarAvasthAnI samIpe mRtyu Ave temAM zreya che. potAnI prakRtithI svabhAvathI-nizcita thayelo potAno dharma che; e AcaravAmAM koI doSa lAgato nathI. potAne bhAge AvatI pharajo niSThApUrvaka bajAvavI ane bIjAnI kAmagIrImAM binajarUrI rasa na levo - jIvanamAM sukhI thavAno maMtra AnAthI bIjo kayo hoI zake? bhAratamAM kuTuMbaprathA ke samAja vyavasthA adyAvadhi TakI rahyA che; kAraNake enA pAyAmAM gItA ane anya evA graMthomAM nirUpita A prakAranAM jIvanamUlyo paDyAM che. TippaNoH + parisaMvAda-'bhAratIya darzanomAM karmamImAMsA' zrI lA.da. prA. vidyAmandira, amadAvAda mATe prastuta * niyAmaka, maharSi veda vijJAna akAdamI, amadAvAda. 1. zrImad bhAvItA - motIlAta vanANIvAsa, vikI - 2182; punarmudraNa -AdhArasthAna 2. MLBD Newsletter; vol. XXV no.3, March 2003- Motilal Banarasidass, Delhi; p-3 3. ThAkara (DaoN.) dhIrUbhAI- gujarAtI vizvakoza khaMDa 9; gujarAta vizvakoza TrasTa, amadAvAda, 1997; prathama For Personal & Private Use Only

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Vol. XXVI, 2003 AvRtti adhikaraNa-dharma; pR. 558, 571. 4 veda: smRtiH sadAcAraH svasya ca priyamAtmanaH / etaccaturvidhaM prAhuH sAkSAddharmasya lakSaNam // 212 // rAmacandraH / vedaH vedokta dharmaH smRtiH smRtyukta dharmaH sadAcAraH satAmAcAraH AtmanaH svasya ca yatpriyaM tadyathA bandhoH Atmanazca priyaM yat / cakAra - samuccaye / dave jayantakRSNa harikRSNa - manusmRtiH, prathamo bhAga (1 - 2 adhyAyAtmakaH ) bhAratIya vidyAbhavana, muMbaI; 1972; prathamAvRttiH 5. mazarUvALA kizoralAla dhanazyAmalAla - gItA ni; navajIvana mudraNAlaya, amadAvAda - 380 014; 1995; navI saMzodhita AvRttinuM punarmudraNa 6. paraM svadharme viguNaH paradharmAtsvadhiSThitAt / paradharmeNa jIvanhi sadyaH patati jAtitaH / / 10 - 97 // bhagavadgItAmAM svadharma-paradharma vicAra 9. Belvalkar Shripad Krishna The Bhismaparvan Bhandarkar Oriental Research Institute, Poona; 1947; // 25-35 // F. N. 35 * - 8. Minor Robert N Bhagvad Gita; Heritage Publishers, New Delhi-110002; 1982; pp. 135-136. 119 e. Divanji P. C. Critical Word Index to the Bhagvadgita; Munshiram Manoharlal Publishers, New Delhi-110 055; 1993; Third edition; P. 84, 164. 10. zAstrI (paNDita) rAmanArAyaNa datta pANDeya mahAbhArata, tRtIya khaNDa (udyogaparva- bhISmaparva); gItApresa gorakhapura pR. 2800, bhISmaparva // 42-47 // 11. TijaDa jANa gaMgAdhara/anu. uttamasAla hai. trivehI - zrImadbhagavadgItA rahasya, nArAyaNa peMDa, pusA zahera; 1817; u. 93. 12. zrImadbhagavadrItA 3-35 13. vinoSA gItA ciMtania yajJa prakAzana voharA 380001; 1800 prathama AvRtti pR. u. 14. dvivedI maNilAla nanubhAI zrImadabhagavadgItA ( gurjara bhASAmA), mUla, akSarArtha vivecana tathA rahasya sAdhe, zrI "satyavijaya" prInTIMga presa, amadAvAda- 1910: bIjI AvRtti pR. 74. - . 14. Parthasarathy A-Srimad Bhagavad Gita, vol. 1, Ch.1-6; A Parthasarathi, Bombay 400 006; 1992; First Edition; (3-35), P-203. 16-17. maza3vANA DizoralAla gha. gItA maMdhana; na apana prAzana maMdira, amAvAha u80014; nava - 1881 pAMya punarmudra, 5.79 For Personal & Private Use Only .

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purANomAM puruSArtha ane niyati dvArA nirdiSTa jIvana-rAhaka yoginI eca. vyAsa Arya saMskRtimAM mAnavIya kalyANa mATe ane jIvananAM nigUDha tattvone sarala hRdayaMgama rIte samajavA mATe paurANika sAhityano prAcIna, sudIrgha samayathI phALo rahyo che. bhAratIya janatAne A sAhitye jeTalI prabhAvita karI che teTalI anya sAhitye karI nathI. zrI vinTaraniTjha yogya ja kahe che ke 'hinduonA dhArmika sAhityamAM purANonuM mahattvapUrNa sthAna che. purANa, dharmazAstra ane tatra A traNe tenA dhArmika kRtyonA pathadarzaka che. vedonuM adhyayana prAcIna paraMparAnA premI ane upaniSadonuM adhyayana dArzanika ciMtako kare che. paraMtu pratyeka hiMdu mATe purANonuM jJAna koIne koI rUpamAM anivArya che vedone bhAratIya saMskRtinA sarvocca zikharasamAM jJAnanA himAlaya sAthe sarakhAvI zakAya jemAMthI aneka bhAratIya paraMparArUpI saritAo pragaTa thaI che. jJAna, bhakti ke karma yA dharma, tattvajJAna ke samAjavidyAnI triveNInuM Adi mULa veda manAyA che. vaidika RSi hAthIno mahimA darzAvatAM parizrama-puruSArthanI ja prazasti karI rahyA che. RSi kahe che ke - mAro A hAtha bhagavAna che, bhagavAnathI paNa zreSTha che. teno sparza ziva, zubhadAyI, maMgalamaya ane pavitra che. yajurvedamAM paNa yuveda mafNa ninI vichata samA: (yajurveH 40/2) dvArA tathA atharvavedamAM "vRtta ne kSio haste gayo ne savya mAhita: (3tharvaveH 7/para/8) arthAtuM mArA jamaNA hAthamAM karma- puruSArtha che ane saphaLatA DAbA hAthamAM rahelI che. A dvArA mAnava samAjane jIvana unnata banAvavA puruSAthI banavA sUcavyuM che. RgvadanI aitareya zAkhA sAthe saMkaLAyela aitareya brAhmaNamAMnA zaunaHzupAkhyAnamAM satata parizrama, udyama ane pravRtti karatA rahevA upara khAsa bhAra mUkavAmAM Avyo che. indranA mukhe ja kahevAyuM. che ke aneka prakAre udyama karanArane ja lakSmI prApta thAya che. indra udyamIne ja madada kare che. hAtha joDIne ALasu banI besI rahenAra pApI che. vaLI, cAlanAranI baMne jaMghA puSpayukta bane che ane tenuM zarIra sazakta tathA baLavata bane che. satata zrama karavAthI tenAM badhAM pApa nAza pAme che. vaLI, besanAranuM * lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmaMdira, amadAvAdanA upakrame 21, 22 eprilanA roja "bhAratIya darzanomAM karmamImAMsA' upara be divasano parisaMvAda For Personal & Private Use Only

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Vol. XXVI, 2003 purANomAM puruSArtha ane niyati dvArA nirdiSTa jIvana-rAha !raNo 121 ! nasIba besI rahe che. sUI rahenAranuM sUI jAya che. UbhA thanAranuM nasIba UbhuM thAya che, jayAre cAlanAranuM nasIba cAlatuM rahe che. purANo tarapha daSTipAta karatAM viSNupurANa, brahmavaivartapurANa, garuDapurANa, bhAgavatapurANa, matsyapurANa tathA devIbhAgavatapurANamAM puruSArtha ane niyatinuM vyApaka pramANamAM nirUpaNa thayeluM jovA maLe che. viSNupurANamAM puruSArthanuM mahattva darzAvatAM kahyuM che ke, 'sarve eva mahAbhAga mahattvaM pratatisodyamAH / tathApi puMsAM bhAgyAni nodyamA bhUtihetavaH // ' - viSNupurAna, 2/22/44 zrImad bhAgavata mahApurANamAM AThamAM skandhamAM nirUpita samudra maMthana prasaMganA mAdhyama dvArA dareka vyaktinA jIvanamAM parizrama theryAnaSThatAnuM mahattva samajAvavAmAM AvyuM che. mAnavajIvana samudramaMthana samAna che. temAM sukhaduHkhanA prasaMgo svarUpa ratna tathA viSa pAmavAnA prasaMgo utpanna thAya che. badhA anukULa pratikULa prasaMgono sAmano karavo paDe che. zivanI mAphaka pratikULa duHkha svarUpanuM pAna karI kaMTha pradezamAM ja rAkhavuM joIe. vizALa manavALA banavuM joIe tathA anya lokonA zreya mATe vyaktigata du:kha - yAtanAo sahana karavA tatpara banavuM joIe. bhAgavata purANanA dazama skandamAM kRSNajanma bAda vrajamAM dhAmadhUmapUrvaka AnaMdollAsanA nirUpaNa pachI mathurAmAM naMda ane vasudevanuM milana thAya che. te samaye vasudevajInI uktio dvArA bhAgavatakAra kahevA mAMge che ke vyakti karmanA prabhAvathI ja jIvana vyatIta kare che. konI sAthe keTalo samaya rahevuM te karmAdhIna che. A pachI A ja skandamAM vrajanivAsIo dvAra Indrane prasanna karavA mATe yajJanI taiyArIo jotAM ane naMdabAbAnA mukhe kRSipradhAna dezamAM indranI stuti-prasannatAthI dhanadhAnya meLavI zakAya che. te sAMbhaLatAM ja kRSNa vAstavika sthiti tarIke karmanuM mahattva samajAvatAM kahe che ke, "prANI potAnA karma anusAra ja janma-mRtyu grahaNa kare che. vyaktine tenA karma anusAra ja sukha-duHkha, bhaya ane maMgalanI prApti thAya che. jIva potAnA karmo anusAra ja uttama ane adhama zarIro grahaNa kare che ane tyaje che. karma ja guru ane karma ja Izvara che." brAhmaNe vedonA adhyayana-adhyApana dvArA, kSatriya vyaktie pRthvIpAlana dvArA, vaizya vyaktie vArtAvRtti dvArA ane zudra paricaryA dvArA jIvanano nirvAha karavo joIe. masyapurANa'mAM nimi-vasiSTha saMvAdamAM nimi rAjAnA zabdomAM puruSArthano mahimA supere vyakta thayo che. nimi kahe che ke - dharmarUpa bhAthAnuM pathya sevato mANasa mRtyu pAmIne paNa sukha meLave che. manuSya haMmezAM kAlanuM kArya Aje karavuM joIe ane trIjA prahare karavAmAM AvatuM kArya savAre pahelA praharamAM karavuM joIe. manuSya potAnuM abhISTa kArya pUruM karyuM che ke nahIM, tenI mRtyu rAha jotuM nathI. khetara, For Personal & Private Use Only

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122 yoginI eca. vyAsa SAMBODHI dukAna ane gharamAM Asakti rAkhanArA athavA kayAMka bIje Asakta thanArA manuSyane vara jema bakarAne ' laIne bhAgI jAya che. tema kALa tene laIne bhAge che. A saMsAramAM kALano koI mitra nathI ke zatru nathI. AyuSya ane karma kSINa thatAM te manuSyane baLathI harI le che". matsyapurANano abhyAsa karatAM, matsyapurANa vize thayelI anya prAcIna-granthomAMnI noMdho jotAM ane anya purANo sAthe enI sarakhAmaNI karatAM matsyapurANanI aneka vizeSatAo najare paDe che. A AgavI vizeSatAone kAraNe matsyapurANa eka agatyanA purANa tarIke upasI Ave che. AthI ja zrI pArjiTara matsyapurANane "sarvajJAna saMgraha' tarIke bIradAvatAM jaNAve che ke "masyapurANa prAcIna ane madhyakALanA hindu dharma-darzana-itihAsano tathA vyaktigata sAmAjika ane rAjakIya viSayano prasiddha jJAnakoSa che.' matsyapurANamAM rAjanItinI carcA prasaMge bhAgya ane puruSArthanI suvizada gahana ane talasparzI mAhitI prApta thAya che. daiva-bhAgya ane puruSArtha e baMnemAM koNa zreSTha 1 evA manunA praznanA pratyuttaramAM . masya bhagavAna kahe che ke pUrvajanmamAM bIjA dehamAM pote karelo puruSArtha (karma) ja daiva-bhAgya kahevAya che mATe buddhimAno pauruSane ja zreSTha mAne che"maMgala AcaraNa karanArA ane haMmezA abhyadayazIla puruSonuM pratikULa daiva paNa puruSArthathI prabhAvahIna thaI jAya che. lokamAM rAja karma karanArA manuSyane karma karavAthI ja phaLanI prApti thAya che ane tAmasa karmanuM phaLa ghaNAM kaSTa sahyA pachI maLe che. sarvadA traNeya kALamAM puruSArtha yukta daiva ja saphaLa thAya che. daiva, puruSArtha temaja kAla e traNe eka piMDa banIne mANasane mATe phaLa ApanArA bane che. lokamAM vRSTi thavAthI ja khetI phaLavALI dekhAya che. puruSArthamAM joDAyelAM koI manuSyane jo A lokamAM vipattio AvI paDavAthI phaLa maLe nahIM, to paralokamAM ene phaLa avazya maLaze. ALasu ane bhAgya upara ja bharoso rAkhI besanAro puruSa kyAreya paNa potAnA manorathane saphaLa karI zakato nathI. mATe manuSya haMmezA puruSArthamAM lAgyA rahevuM joIe. bhAgya para bharoso rAkhI besanAra ALasu puruSone choDI lakSmI sarvathA abhyadayamAM tatpara puruSArthI puruSone zodhI zodhIne vare che. mATe sarvadA manuSya abhyadayazIla temaja puruSArthI thavuM joIe. prArabdha, niyati, daiva, bhAgya ke nasIba e karmavipAra che, tene kAraNe samAna paristhitimAM paNa viSamatA ke vicitratA jovA maLe che. jagatamAM je kAMI sukha-du:kha, saMpatti ke vipatti prApta thAya che, te sarva daivane adhIna che. buddhimAna hoya ke mUrkha, zUravIra hoya ke bIkaDA, vidvAna hoya ke mUDha, baLavAna hoya ke nirbaLa paraMtu te jo bhAgya-saMpanna hoya to ja sukha prApta karI zake che''. zrImad bhAgavata purANamAM caturtha skaMdhamAM yuvacarita prasaMge pitA uttAnapAda tathA apara mAtA surUcinA kaTu zabdothI apamAnita tathA vyathita dhruvane daivanI gati vize samaja ApatAM nAradajI kahe che ke, "he putra! bhagavAnanI gati ghaNI vicitra che. tethI teno vicAra karIne buddhizALI vyaktie bhAgyavaza je paristhiti AvI paDe, te svIkArI levI joIe.' vaLI, vidhAtAnA vidhAna anusAra sukha-duHkhamAM saMtuSTa rahevuM joIe. AvuM valaNa apanAvavAthI ja manuSya mohamaya saMsArane pAra karI zake che. For Personal & Private Use Only

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Vol. XXV1, 2003 purANomAM puruSArtha ane niyati dvArA nirdiSTa jIvana-rAha bhAgavata purANanA dazama skandhanA AraMbhamAM ja zrIzukadevajI vasudevanI mAnasika paristhitinuM nirUpaNa karatAM parIkSitane kahe che, 'vidhAtAnA vidhAnane oLakhavuM ati kaThina che. sAme AveluM mRtyu TaLI jAya che ane TaLI gayeluM mRtyu sAme AvIne UbhuM rahe che. vanamAM Aga lAgI hoya tyAre lAkaDAnA dahanano prazna adRSTanI ja sattAmAM hoya che18' Ama, ahIM bhAgavatakAra manuSyanA jIvanamAM daivavAdanI mahatattatA pratipAdita karavA mAMgatA hoya te samajI zakAya che. A ja skaMdhamAM devakIe karelI paramAtmAnI stutimAM, naMdabAbAnI uktimAM bhAgyanI sarvoccatAno nirdeza karyo che. 123 vaLI, kRSNanA vinAza mATe kaMse akrurajIne mathurAmAM bolAvI lAvavA mATe jaNAvyuM jenA pratyuttaramAM teo kaMsane kahe che ke, 'he rAjana ! maraNane TALavAno tamAro vicAra sAro che. paraMtu koIpaNa kAryanI saphaLatA yA niSphaLatAmAM manuSye samabhAva rAkhavo hitAvaha che. kAraNake phaLane siddha karanAra to daiva ja che. manuSya bahu moTA manorathonA pula bAMdhe che, paraMtu daiva vaDe to te pahelethI ja naSTa thaI cUkyuM hoya che' Ama, ahIM bhAgavatakAra daivavAdanuM maMDana karavA mAgatA hoya tema samajI zakAya che. arakSitaM tiSThati daivarakSitaM surakSitaM daivahataM vinazyati / jIvatyanAtho'pi vane visarjitaH kRtaprayatno'pi gRhe na jIvati // e vidhAna paNa daivavAdanuM samarthana kare che. vaLI, akrUrajI kRSNa ane balarAmane kaMsanA AdezAnusAra mathurA laI javAna taiyArImAM che, tyAre kRSNanA virahanI kalpanAmAtrathI bebAkaLI banelI gopIonAM vidhAtAne uddezIne karAyelA uddagAro dvArA bhAgyanI ja puSTi phalita thayelI joI zakAya che. rukimaNIjInA kRSNe karelA haraNa bAda maraNAsanna zizupAlane jarAsandha kahe che ke, jema kaThapUtaLI bAjIgaranI icchA pramANe nAce che, tema A jIva bhagavadicchAne vaza rahIne sukha ane duHkhanA saMbaMdhamAM yathAzakti ceSTA karyA kare che.2 23, bhAgavata purANa uparAMta anya purANomAM paNa puruSArtha ane niyatinA pracUra mAtrAmAM ullekho prApta thAya che. AthI ja purANone mAnavasamAjane saMskRtino patha-pradarzana karanAra divya prakAza tathA Arya jAtinI anAdi kALathI saMcita vidyAonI sudRDha maMjUSA kahevAmAM Ave to jarA paNa atizayokti nahi bane. pAdaTIpa (1) "The Puranas" says a rearned Hindu, "from an important portion of the religious literature of the Hindus, and together with the Dharmasastras and Tantras, govern their conduxt and regulate their religious observances at the present day. The Ved are studied For Personal & Private Use Only

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124 yoginI eca. vyAsa SAMBODHI by antiquarian, the Upanisad by the Philosopher; but every orthodox Hindu must have some knowledge of Puranas, direclty or Vicariously to shap his conduct and to perform the duties essential to his wordly and spititual welfare. - 'A History of Indian Literature', Vol. I, p. 606 (2) ayaM me hasto bhagavAn ayaM me bhagavattaraH / ayaM me vizvabheSajaH ayaM zivabhimarzanaH // - Rgveda - 10/60/12 3) nAnAzrantAya zrIrasastatIti rohita zuzruma / pApo nRSadvaro jana indraH iccarataH sakhA // - etareya brAhmaNa puSpiNyau carato jaGgha bhUSNurAtmA phalagrahiH / zere'sya sarve pApmAnaH zrameNa prapathe htaaH|| - etareya brAhmaNa Aste bhaga AsInasya urdhva tiSThati tisstthtH| zete nipadyamAnasya carAti carato bhagaH // - etareya brAhmaNa (7) evaM surAsuragaNAH samadezakAla hetvarthakarmamatayo'pi phale vikalapAH / tatrAmRtaM suragaNAH phalamaJjasA''Su yatpAdapaGkaparaja:zrayaNAnna daityAH // - bhAgavata purANa-8/9/28 naikatra priyasaMvAsaH suhRdAM citrakarmaNAm / odhena vyUhyamAnAnAM plavAnAM srotaso yathA // - bhAgavata purANa - 10/5/25 karmaNA jAyate jantuH karmaNaiva vilIyate / sukhaM duHkhaM bhayaM kSemaM karmaNaivAbhipadyate // - bhAgavata purANa-10/24/23 (e) dehAnuccAvacaJjantuH prApyotsRjati krmnnaa| zatrumitramudAsInaH karmaiva gururiishvrH|| - bhAgavata purANa-10/24/17 (10) varteta brahmaNA vipro rAjanyo rakSayA bhuvaH / vaizyastu vArtayA jIvecchUdrastu dvijasevayA // - bhAgavata purANa - 10/24/20 For Personal & Private Use Only

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Vol. XXVI, 2003 (11) dharmapathyodano janturmRto'pi sukhamaznute / zraH kAryamadya kurvIta pUrvahni cA''parAhnikam // na hi pratIkSate mRtyuH kRtaM cAsya na vA kRtam / kSetrApaNagRhAsakata manyatra gata mAnasam // vRkIvoraNamAsAdya mRtyurAdAya gacchati / na kAlasya priyaH kacidveSyazcAsya na vidyate // AyuSye karmaNi kSINe prasahya harate janam / (12) purANomAM puruSArtha ane niyati dvArA nirdiSTa jIvana-rAha matsyapurANa- 201-7, 8, 9, 10 (13) svameva karma daivAkhyaM vidvi dehAntarArjitam / (19) They may be described as a popular encyclopaedia of ancient and medieval Hinduism, religious, philosophical, historical, personal, social and political. - 'Ancient Indian Historical Tradition' tasmAtpauruSameveha zreSThamAhurmanISiNaH // -matsyapurANa 221/2 (14) tyakatvA'lasAndaivaparAnmanuSyAnutthAnayuktAnpuruvAnhilakSmIH / anviSya yatnAGgaNuyAnnRpendra tasmAtsadotthAnavatA hi bhAvyam // - matsyapurANa - 221 / 12 (15) buddhimantaM ca mUDhaM ca zUraM bhIruM jaDaM kavim / durbalaM balavantaM ca bhAginaM bhajate sukham // - zAntiparva senajitagItA - 168 / 22 - parituSyettatastAta tAvanmAtreNa pUruSaH / daivopasAditaM yAvadvIkSyezvaragatiM budhaH // (17) yasya yad daivavihitaM sa tena sukhaduHkhayoH / AtmAnaM toSayandehI tamasaH pAramRcchati // - bhAgavanapurANa - 4/8/29 - bhAgavatapurANa - 4/8/33 (18) agneryathA dAruviyogaryAgayoradRSTato'nyanna nimittamasti / evaM hi jantorapi durvibhAvyaH zarIrasaMyogaviyogahetuH // - * bhAgavatapurANa - 1/51 (18) martyo mRtyuvyAlabhItaH palAyan lokAn sarvAnnirbhayaM nAdhyagacchat / tvatpAdAbjaM prApya yadacchapAdya svasthaH zete mRtyurasmAdapaiti // bhAgavatapurANa - 3/27 125 For Personal & Private Use Only .

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126 yoginI eca. vyAsa SAMBODHI (20) nUnaM hyadRSTaniSTho'yamadRSTaparamo janaH / adRSTamAtmanastatvaM yo veda na sa muhyati // - bhAgavatapurANa-5/30 (21) rAjan manISitaM samyak tava svAvadyamArjanam / siddhayasiddhayoH samaM kuryAd daivaM hi phalasAdhanam // manorathAn karotyuccairjano daivahatAnapi / yujyate harSazokAbhyAM tathApyAzAM karomi te // - bhAgavatapurANa - 36/38-39 (22) A aho vidhAtastava na kavacida dayA saMyojya maitryA praNayena dehinaH / tAMzcAkRtArthAn viyunakSayapArthakaMvikrIDitaM te'rbhakaceSThitaM yathA // - bhAgavatapurANa - 10/39/19 B anAdhIreSa samAsthito rathaM tamanvamI ca tvarayanti durmadAH / gopA anobhiH sthavirairUpekSitaM daivaM ca no'dya pratikUlamIhate // - bhAgavatapurANa - 10/39/27 (23) yathA dArumayI yoSinnRtyate kuhkecchyaa| evamIzvaratantro'yamIhate sukhaduHkhayoH / / - bhAgavatapurANa- 10/54/12 saMdarbha granthasUci (1) zrImadbhAgavata mahApurANa : gItApresa, gorakhapura (2) aitareya brAhmaNa : saMpA. Agaze ke. esa., pUnA - 1896 (3) matsya purANa : prakAzaka - nandalAla bhora, kalakattA - 1954 (4) RgvedasaMhitA : (sAyaNabhASya) vaidika saMzodhana maMDala, pUnA, 1941 (5) atharvaveda : zaunakIya (sAyaNabhASya), saMpA. vizvabandhu, bhAga - 1, prakAzaka - vizvezvarAnanda vaidika zodha saMsthAna, 1960 6) yajurveda : (uvvaTabhASya) saMpA. paMDita jagadIzalAla zAstrI, motIlAla banArasIdAsa, 1971 (7) viSNupurANa : saMpA. utpreti thAnezacandra, parimala pablikezansa, dillI, prathama saMskaraNam, 1986-87 (8) mahAbhArata meM zAMtiparva kA AlocanAtmaka adhyayana - vidyAlaMkAra sumedhA, IsTarna buka liMsa, dillI, 1984 (c) Pargiter F. E. - Ancient Indian Historical Tradition, Motilal Banarsidass, 1962 (10) WInternits M. - A History of Indian Literature, Motilal Banarasidass, Reprinted, 1990. For Personal & Private Use Only

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svAmI dayAnandanI karmamImAMsA kamalezakumAra che. coksI prastAvanA sane 1824 mAM TaMkArA (ji. rAjakoTa) khAte janmelA svAmI dayAnanda ekabAju tAtkAlika bhAratIya samAjamAM sudhArAnuM kArya hAtha dharyuM, to bIjI bAju hindu, jaina-bauddha, prIsti ane muslima samAjamAM pracalita dharma ane darzanane lagatI mAnyatAonuM parIkSaNa paNa hAtha dharyuM. parIkSaNanA A kArya mATe temaNe potAnA tarkapUrNa vicAranI sAthe sAthe veda-saMhitAo ane tadanukULa itarasAhityano paNa Azraya zabda-pramANa tarIke lIdho. emanI dRSTie veda-saMhitAo svataHpramANa che ane te sivAyanuM badhuM ja parataHpramANa che. svataHpramANa tarIke je veda-saMhitAono svAmI dayAnanda Azraya lIdho, te veda-saMhitAone hindu dharmano dareka saMpradAya anAdi temaja apauruSeya tarIke joto-samajatomAnato Avyo che. alabatta, dareka saMpradAya veda-saMhitAonA arthaghaTana vize mata-bheda dharAve che; e noMdhavuM joIe. veda-saMhitAone zabdapramANa tarIke (svataHpramANa) svIkAravA uparAMta "sRSTikrama' nAmaka eka bIjA paribaLano paNa temaNe dharma ane darzananA vinizcaya mATe upayoga lIdho che. A badhAnA AdhAre karmaviSayaka temanI mAnyatAe je AkAra lIdho che, te nimnAnusAra che. svAmI dayAnandano mULabhUta siddhAnta : svAmI dayAnanda caitavAdano svIkAra karyo che. A mujaba Izvara, jIva ane prakRti - e traNeya svataMtra padArtho/ekamo che; ane te traNeya anAdi che. A paikI Izvara ane jIva e be sacetana che; jyAre prakRti acetana che; jaDa che. "Izvara eka che; nirAkAra che ane sRSTinI utpattikartA che. vaLI, te sarvajJa ane sarvazaktimAna paNa che. IzvaranA avatAra aMge paurANika mAnyatAnI tadana viruddha svAmI dayAnandanI mAnyatA che. teo avatAravAdano kamipi svIkAra karatA nathI. jIva acetana che ane tenI saMkhyA aneka che (asaMkhya che). eka ja jIva janma-janmAntara thakI jIvato ane marato rahe che. prANI ane manuSyanA jIvamAM teo koI aMtara jotA nathI. jo ke A "jIva anAdi ane acetana che; ane e rIte teTalA pUrato IzvaranI jema ja dekhAya che; chatAM 'jIva' alpajJa che; ekadazI che ane janma-maraNanA cakramAM pharato rahe che; ema teo jaNAve che. For Personal & Private Use Only

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128 kamalezakumAra che. coksI SAMBODHI acetana prakRtine svAmI dayAnanda sRSTinuM upAdAna kAraNa svIkAre che. Ama, Izvara, jIva ane prakRti vizenI svAmI dayAnandanI A pAyAnI mAnyatAo che. A traNeya eka bIjA sAthe kevI rIte joDAyelA che; ane sRSTi-cakranuM saMcAlana karavA sAruM kyo kayo bhAga bhajave che; te svAmI dayAnanda mujaba kaMIka A rIte joI zakAya : "acetana evA prakRtirUpa upAdAnakAraNamAMthI, cetana jIvo (=aneka)nA zubhAzubha karmonAM phaLone bhogavavA sAru Izvara sRSTi race che." Izvara ane jIvaH upara joyuM tema traNa anAdi padArtho che; te paikI prakRti to acetana hoI te koI prakAranA karmanI kartA banI zakatI nathI. jyAre Izvara ane jIva - e be cetana hoI, teo karmanA kartA hoI zake che; banI zake che. alabatta, Izvara potAnA sAmarthya mujabanAM karmono kartA che; jyAre jIva enA potAnA sAmarthya mujaba je te karmono kartA hoya che. IzvaranuM kArya : svAmI dayAnandanA maMtavya mujaba IzvaranA traNa kAryo che - sRSTinI utpatti, pAlana ane saMhAra. purANo brahmA, viSNu ane maheza nAmanI trividha devatA-zaktithI je trividha kAryo thatA hovAnuM jaNAve che; tene IzvaraitvavAdI svAmI dayAnanda A rIte mUkI Ape che. Izvara sRSTinA sarjana, pAlana ane saMhArarUpa karmomAM joDAto hovA chatAM, te potAnA svabhAva mujaba baMdhanamukta ja rahe che, eTale ke koI phaLano bhoktA banato nathI. potAnI mAnyatAne teo A rIte prastuta kare che - nAstika: jo Izvarane jagatano kartA ane jIvonAM karmonAM phaLono dAtA mAnazo, to Izvara prapaMcI thaIne duHkhI thaI jaze. AstikaH bhalA anekavidha karmonA kartA ane prANIonAM phaLono dAtA, dhArmika, nyAyAdhIza, vidvAna karmomAM nathI phasAto ane nathI prapaMcI banato, to paramezvara ananta sAmarthyavALo prapaMcI ane duHkhI kema karIne thaze?" - (satyArthaprakAza, pR. 295-296) A rIte Izvarane jagatano kartA, dhartA ane saMhartA mAnavA chatAM te te karmonA phaLathI te nirlipta rahe che; ema emanuM mAnavuM che. badhA ja bhAratIya-darzano ke je Izvarane sRSTikartA, dhartA ane saMhartA mAne che; A uparyukta mata sAthe ja saMmata che. IzvaramAM sRSTikartutva hovA chatAM tenA phaLano bhoga Izvara banato nathI. jIva ane tenuM karma : svAmI dayAnanda jIvanI sattAne IzvaranI sattA karatAM judI mAne che. saMkhyAnI dRSTie temanuM For Personal & Private Use Only

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Vol. XXVI, 2003 svAmI dayAnandanI karmamImAMsA 129 asaMkhyapaNuM mAne che. nyAyasUtra (rUchASaprayatnasuvahu ujJAnAnyAtmano utama ga.1-1-1) ane vaizeSika sUtra (ViDapAnanameSanIvanamanotIndriyAntarvivArA: suvahu chASaprayatnAzAtmano titi | ma.rU-ra4) jIva=AtmAnuM je lakSaNa bAMdhe che; te teone svIkArya che. (juo-sa.pra.pR.100, 298) jIva vibhu nathI balka paricchinna che; alpajJa che; alpasAmarthyavAnuM che. Izvara ane jIva vacce vyApya-vyApaka, upAsya-upAsaka ane pitA-putrAdi saMbaMdha teo svIkAre che. (pra svamaMtavyAmaMtavya prakAza; pR. 954) jema jIvanI sattA anAdi che; tema jIvanI sAthe tenA thakI thatAM karmo paNa anAdi che. koI paNa jIva kSaNamAtra paNa karma-rahita rahI zakato nathI. (sarakhAvo-nahi zat kSApi nAtu tichatyavarmavRt - gItA 3.5) santAnotpatti, temanuM pAlana, zilpavidyA vagere sArAM-khoTAM karma jIvanAM che. je jIva potAnA mana-karma-vacanathI jevuM pApa-puNya kare che; tevuM ja te bhogave che. jema koI kArIgare pahADamAMthI loDhuM kahADyuM, e loDhuM koI vyApArIe lIdhuM. enI dukAnethI luhAra laI gayo ane teNe talavAra banAvI. tenI pAsethI koI sipAI e talavAra laI gayo ane pachI koIne enAthI mArI nAkhyo. have ahIM jema pelA loDhuM utpanna karanArane, tenAthI talavAra banAvanArane athavA talavArane pakaDIne rAjA daMDa karato nathI; kintu jeNe talavArathI mAryo che, tene ja daMDa Ape che; e ja rIte zarIra vagerenI utpatti karanAra paramezvara tenA karmono bhoktA thato nathI, kintu jIvane bhogAvanAra thAya che. (sa. pra. pR. 297) jIvaH karma karavAmAM svataMtraH '' gItA-upaniSad vagerenI jema svAmI dayAnaMda paNa jIvane karma karavAmAM svatantra mAne che. karma karavAmAM jIvanI svataMtratAno emano Azaya evo che ke jIvane AdhIna tenuM zarIra, prANa, indriya ane antaHkaraNAdi hoya che. jIva dhAre to A badhAM sAdhanothI puNya paNa karI zake che ane pApa paNa karI zake che. Ama, jIva karma karavAmAM svataMtra che. karma karavAmAM jIvanA svAtaMtranI vAta emaNe A rIte nizcita karI cheH ' "jo svataMtra na hoya, to tene pApa-puNyanAM phaLa kadI prApta thaI zake nahIM, kemake jema bRtya, svAmI ane senA, senAdhyakSanI AjJA athavA preraNAthI yuddhamAM aneka puruSone mArIne paNa aparAdhI banatA nathI, tema paramezvaranI preraNA ane AdhInatAthI kAma siddha thatAM hoya to, jIvane pApa ke puNya nahIM lAge, te (pApa-puNyanA) phaLano bhAgI paNa (pelo) preraka paramezvara ja thAya. naraka-duHkha, svargasukhanI prApti paNa paramezvarane ja thAya." (sa.pra. pR. 296-297) jema koI manuSya zastra vizeSathI koIne mArI nAkhyo, to te mAranAro pakaDAya che ane te ja daMDanIya thAya che, zastra nahIM, tema parAdhIna jIva pApa-puNyano bhAgI thaI zake nahIM. eTalA mATe potAnA sAmarthyanaphaLa karma karavAmAM jIva svataMtra che. paraMtu jyAre te pApa karI rahe che, tyAre IzvaranI vyavasthAmAM parAdhIna thaIne pApanuM phaLa bhogave che. eTalA mATe karma karavAmAM jIva svataMtra ane pApanuM duHkharUpa phaLa bhogavavAmAM paratatra hoya che. For Personal & Private Use Only

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130 kamalezakumAra che. coksI SAMBODHI IzvaranI sarvajJatA ane jIvanuM karma-svAtanyaH Izvarane sarvajJa mAnavAmAM Avyo che. have jo Izvara sarvajJa eTale ke badhuM ja jANanAro hoya, to tene enuM paNa jJAna hoya ja ke amuka jIva amuka prakAranuM karma karavAno che. Ama, jIva je karma karanAra hoya che, tene Izvara jANato ja hoya ane jo Ama hoya to jIvanuM svAtaMtra rahe ja nahIM. kemake Izvare potAnA jJAnathI je nakkI karyuM haze, tevuM ja jIva karaze ane tethI pApano bhAgIdAra paNa jIva banaze. nahIM. jo koI Avo prazna kare, to teno uttara ApatAM svAmI dayAnanda jaNAve che ke - Izvarane trikAladarzI kahevo mUrkhatAnuM kAma che. kemake je hatuM te na rahe te bhUtakALa ane je na hatuM te thAya te bhaviSyakALa kahevAya che. zuM IzvaramAM koI jJAna thaIne nathI rahetuM tathA na hatuM te thAya che? eTalA mATe paramezvaranuM jJAna sadA ekarasa, akhaMDita, vartamAna rahe che. bhUta, bhaviSya to jIvone mATe che. hA, jIvonAM karmanI apekSAthI trikAlajJatA IzvaramAM lAge che kharI, paNa te svataH nathI. jema svatannatAthI jIva kare che, tema sarvajJatAthI Izvara jANe che, ane jema Izvara jANe che, tema jIva kare che. arthAt bhUta, bhaviSya, ane vartamAnanuM jJAna ane phaLa ApavAmAM Izvara svatantra che ane jIva kiMcita vartamAna ane karma karavAmAM svataMtra che. IzvaranuM anAdi jJAna hovAthI, jevuM karmanuM jJAna che; tevuM ja daMDa devAnuM paNa jJAna anAdi che. e beu jJAna temanA satya che. zuM karmajJAna satya ane daMDajJAna mithyA kadI thaI zake che? eTalA mATe emAM koIpaNa doSa Avato nathI." (sa. pra. pR. 299) A rIte jIva karma karavAmAM svataMtra ane phaLa bhogavavAmAM parataMtra che; evI mAnyatAne svAmI dayAnanda daDha karI ApI che. karmanuM phaLa IzvarIya vyavasthAthI ? jIve karelAM karmonuM phaLa jIva pote ja bhogavato nathI. vaLI, karma pote paNa phaLatAM nathI. jIve karelAM karmonuM phaLa to IzvaranI vyavasthAthI maLe che; evuM svAmI dayAnandanuM mantavya che. je loko karmane ja karma phaLadAtA mAne che, temanA mata pratye aNagaNI vyakta karatAM teo jaNAve che ke - "jo sarvakAMI karmathI thAya che, to karma konAthI thAya che? jo kaho ke jIva vagerethI thAya che; to je zrotrAdi sAdhanothI jIva karma kare che, te zAthI thayAM? jo kaho ke anAdikALa ane svabhAvathI thAya che; to te anAdinuM chuTavuM (eTale ke karmonuM chUTavuM) asaMbhava thaIne tamArA matamAM muktino abhAva thaze. jo kaho ke prAgabhAvavat anAdi sAtta che; to yatna vinA sarvanAM karma nivRtta thaI jaze" (sa. pra. pR. 664) vaLI, mada nazAnI mAphaka karmanuM phaLa ApameLe prApta thAya che; phaLa ApavAmAM bIjAnI AvazyakatA ja nathI; ema kahevAmAM Ave; to tevA matAgrahI tarapha svAmI dayAnandanuM kathana che ke - For Personal & Private Use Only

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Vol. XXVI, 2003 svAmI dayAnandanI karmamImAMsA 131 jo ema hoya, to madapAna karanAra abhyAsIne mada ocho caDhe che ane ananyAsIne badhuM ja caDhe che, tema nitya bahuM ja pApa-puNya karanArane ochuM ane kadIka kadIka thoDAM thoDAM pApa-puNya karanArane vadhAre phaLa maLavuM joIe." (sa. pra. pR. 682) eTale jo nazAnI mAphaka phaLanI prApti mAnIzuM to "jevuM karma tevuM phaLa' vALI sarvamAnya mAnyatAmAM doSa Avaze. Ama, karmathI, svabhAvathI ke saMyogathI karmanA phaLanI prApti thaI zakatI nathI. phalataH karmanA phaLanI prApti mATe koI anya paribaLa hovuM joIe. svAmI dayAnandanI mAnyatA che ke jIva pote pote karelAM pApa karmonAM phaLa bhogavavA icchato nathI. jema cora vagere corInuM phaLa daMDa potAnI icchAthI nathI bhogavato paraMtu rAjya vyavasthAthI bhogave che; eTale jIva paNa pote karelAM karmonAM phaLa pote bhogave; ema mAnavuM paNa ucita nathI. je loko karmanA phaLanI prApti svabhAvathI mAne che, temanA mATe ane je loko saMyogathI karmanA phaLanI prApti mAne che; temanA mATe svAmI dayAnandanuM kathana A rIte che - svabhAvathI karmaphaLa : "jo svabhAvathI (karmanuM phaLa maLavAnuM hoya to) te (karma-phaLa)nuM chuTavuM ke maLavuM (=prApta thavuM) thaI zakatuM nathI. (paratu) hA, jema zuddha vastramAM nimittathI mela coTe che; ane tene choDAvavAnA nimittathI chUTI paNa jAya che; (tema zuddha jIvamAM koI nimittathI mela coTe che ane koI nimittathI chUTI paNa jAya che) ema mAnavuM ThIka che." (sa. pra. pR. 682) saMyogathI karmaphaLa : (prazna) saMyoga vinA karma pariNAmane prApta thatuM nathI. jema dUdha ane khaTAzanA saMyoga vagara dahIM thatuM nathI. e ja prakAre jIva ane karmanA yogathI karmanuM pariNAma (traphaLa) thAya che. (javAba) jema dahIM ane khaTAzane meLavanAra trIjo hoya che, tema jIvone karmonA phaLa sAthe meLavanAro trIjo Izvara hovo ja joIe. kemake jaDa padArtha svayaM niyamathI saMyukta thaI jatA nathI ane jIva paNa alpajJa hovAthI svayaM potAnA karmaphaLane prApta thaI zakto nathI. ethI siddha thayuM ke Izvara sthApita sRSTikrama vinA karmaphaLa vyavasthA rahI zakatI nathI. AthI svAmI dayAnanda sarasvatInI mAnyatA che ke jIvane, pote karelAM zubhAzubha ke puNya pAparUpa karmonuM phaLa ApanAra Izvara che. teo jaNAve che ke - jo Izvara phalapradAtA na hoya, to pApanAM phaLa duHkhane jIva potAnI icchAthI kadI paNa bhogavaze nahIM, jema cora vagere corInuM phaLa daMDa potAnI icchAthI nathI bhogavatAM, kintu rAjyavyavasthAthI bhogave che; tema paramezvaranA bhogavavAthI jIva pApa ane puNyanAM phaLa bhogave che." For Personal & Private Use Only

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132 kamalezakumAra cha. coksI SAMBODHI jo Ama na mAnIye to - "anyathA karma saMkaTa thaI jaze ane anyathA karma anyane bhogavavA paDaze" e rItano doSa paNa temaNe ahIM batAvyo che. Ama, karma karavAmAM jIva svataMtra ane tenAM phaLa bhogavavAmAM jIva paratatra che; jIvane pote karelAM phaLa IzvaranI vyavasthAthI prApta thAya che; jIva karma-phaLa Apato hovA chatAM Izvara te (phaLa pradAnarUpa karma)thI joDAto nathI-e rItanI svAmI dayAnandanI karmamImAMsA che. satyArtha prakAza : saMdarbha graMtha : : saM. yudhiSThira naumAMsa, pra. manAta pUra Tura, vahAla dvi, (sonIpata), saMznara ditIya, varSa-2675, 4. : le. svAmI dayAnanda sarasvatI, pra. zrImatI paropakAriNI sabhA, ajamera, varSa-1925, RgvedAdibhASyabhUmikA * * * For Personal & Private Use Only

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karmasamasyAno ukela "mAmanusmara yudhdha = arthAt IzvarAnusaMdhAnapUrvaka dharmAcaraNa mukuMda vADekara prastAvanA : " dhAtune nana pratyayathI uNAdisUtra (4.144) dvArA niSpanna thayelA karmazabdano artha koIpaNa kriyA evo thAya che. sAMkhyakArikAmAM trayodazavidha kAraNonI gaNanA thayelI che. (i trayodazavidharmI mAM. . rara). pAMca jJAnendriya, pAMca karmendriya, traNa AMtarindriya (buddhi, ahaMkAra, manasu). A dazabAhya ane traNa AMtarindriyo dvArA thatI kriyAone karma kahI zakAya. zrImad bhagavadgItAmAM paNa trayodazavidha kriyAono ullekha "payana zukvana." (bha.gI.58-9) mAM thayelo che. zarIra, vANI ane mana dvArA karma thAya che, evo nirdeza paNa bhagavadgItAmAM che ja ( zarIravAnortha praramate na - pI. 68.26). nyAyasUtromAM prayatnano artha kRti evo ApI - kRti eTale vANI, buddhi ane zarIra dvArA thatI kriyAo evo artha Apelo che. (pravRttivRddhiArI :cA. mU. 2..7) karma eka vyAvahArika vyavasthA: - vedomAM Rta tarIke, nyAyavaizeSikamAM jene aSTa, mImAMsako dvArA apUrva tarIke ane upaniSado, jaina, bauddha ane cArvAka sivAya) anya dArzaniko dvArA jene karma tarIke svIkAravAmAM AveluM che e karmane samAjamAM Ethical and moral order naitika ane mUlyaniSTha vyavasthA nirmANa karatAM tattva tarIke oLakhavAmAM Ave che. ene eka svIkRta siddhAnta, Postulated Principle athavA abhyapagama tarIke svIkAravAthI samAjanI aneka prakAranI vyavahArika samasyAonuM nirAkaraNa saraLatAthI thaI eka prakAranI vyavahArika vyavasthA (Physical order) nirmita thAya che. evA prakArano A karmano siddhAnta che, samAjamAM aneka prakAranI viSamatAo daSTigocara thAya che. jIvanamAM anubhavAtAM sukhadu:kho vagere sarakhAM nathI. koIka khUba sukhasamRddhi yukta ane dhanavAna che, to anya koIne nirdhanatAnA kAraNe . be vAra peTa bharIne anna meLavavA mATe paNa tene takalIpha paDe che. koI dIrghajIvI che to koI alpAyuSI, koI nirogI che to koIne anyAnya rogo dvArA pIDA anubhavavI paDe che. koIne aneka saMtAno che, to For Personal & Private Use Only

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134 mukuMda vADekara SAMBODHI koI niHsaMtAna che. AvA prakAranI aneka viSamatAo kema dekhAya che? enA javAbamAM Izvara ja ApaNane AvA prakAranuM jIvana pradAna kare che, evuM mAnavAmAM Izvara nirdathI ane pakSapAtayukta valaNavALA che, evo Aropa thAya. "Izvara koIne pakSapAta karI sukhI ane anyane duHkhI kare che evuM mAnavuM yogya nathI. brahmasUtra (2.1.34) "SiArthanaive na sApekSavAdu tathA di drati" A sUtramAM ane enA paranA zAMkarabhASyamAM AnI carcA thaI che. IzvaramAM Avo pakSapAta nathI, e ApaNAM karmo pramANe phaLa Ape che. zaMkarAcArya lakhe che - "kastu parvavat dravyaH'- Izvara to parjanya-varasAda jevo che. varasAda paDavAthI jamInamAM je bIja ropeluM hoya, te pramANe phaLa thAya che, evI ja rIte Izvara darekane temanA karmo mujaba ja phaLa Ape che. ( mata 355 - khU. rU.2.28). sArA karmanuM phaLa sAruM ane kharAbakarmanuM phaLa kharAba maLe che. "puSpo vai purve rmA bhavati, pApa: pApana'(vR.3. rU.2.23). karelAM karmo yathAsamaye paripakava thAya che. keTalAMka vRkSone phaLo jaldIthI Ave che, to keTalAMkane phaLo aneka varSo pachI Ave che. evI ja rIte karma adRSTa, apUrva ke karbhAzayarUpe rahe che ane yogya samaye eno paripAka thatAM phaLa svarUpe prAdurbhata thAya che. yogasUtra (2.12) mAM kahyuM che - "vaphlezamUtta: ziya: deBdiSTabanmavenIyaH', 'ti mUtte dipo kAtyAyu: (23)'. je karmonA paripAkanA kAraNe A janma maLyo che, tene prArabdha karma kahe che, je pAkonukha thayAM nathI ene saMcita karma evI saMjJA che. je karmo A janmamAM ApaNe rojabaroja karIe chIe ene kriyamANa karma evuM nAmAbhidhAna ApavAmAM AvyuM che. prArabdhakarmano "sukhaduHkhAnyatarasAkSAtkAra' rUpa bhoga anivArya hoya che. (prArabdhava bova kSaya:). (morona tvire kSayitvA saMpadyate - vra,jhU. 4.2.26). sAmAnya loko yogasUtra mujaba kleza, karma, vipAka ane AzayathI saMskRSTa rahe che, Izvara A badhAthI para ane aparAgRSTa hoya che. (vaphlezavipariparIkRSTa puruSavazeSa rRzvara:-yo.phU. 2.24) eka samaye janmelI vyaktionA janma samayanI kuMDalI ane grahasthiti sarakhI hovA chatAM emanA jIvanamAM aneka prakAranI alagatA jovA maLe che. enuM kAraNa paNa karma ja batAvavAmAM Ave che. ahIM karmasiddhAntamAM mULabhUta prazna upasthita thAya che ke jayAre prathama sRSTi utpanna thaI tyAre kayAM karmonA phaLa svarUpe jIvonI sRSTi thaI. ahIM ': 7: sa FpUrva:' ema kahI saMsAranA anAdivano javAba ApI samAdhAna ApavAno prayatna thAya che. karma siddhAntanuM mULa pahelAM bIja ke pahelAM aMkura e bIjAMkuranyAya mujaba anirNAta che. tema chatAM eka abhyapagama (Postulated Principle) siddhAnta tarIke karmasiddhAntane mAnavAthI aneka prakAranI vyavahArika samasyAo ukelAtI hovAthI eka naitika vyavasthA mATe ene svIkAravAmAM koI Apatti nathI. karmasiddhAntanuM mULa saMdigdha hovA chatAM karma karyA vagara anya koI gati nathI. izopaniSamAM kahyuM che - "rvaveda maf nigIvivet zata sama:"(phaeNza:32). bhagavadgItA kahe che - karma vagara jIvavuM zakya ja nathI (niyataM guru ..... zarIrayAtrapa te na saarmanaH - ma. jI. rU.8). paNa karma karavAmAM kuzaLatA e rAkhavI ke tenAthI lipta na thAya. (1 karma tithale nare - {32. yojI: karmasu saiAtam - pa. Tii. 2.60). brahmajJAnIe paNa brahmapreraNAthI thayela karma karavuM ane ene brahmArpaNa karavuM. For Personal & Private Use Only

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Vol. XXVI, 2003 karmasamasyAno ukela 135 brahomavaM viddhi (ma.pI. rU.26, brahmA ... (5.pI.4.ra4) brahmaviddanuM karma brahmapreraNAthI utpanna thAya che ane emAM ja vilIna thAya che. paNa sarvasAmAnya jIvone karmanI preraNA brahma ke Izvara taraphathI maLe ja che evuM nathI. bhagavadgItA kahe che - "jJAna ye parijJAtA trividhA varSonA' (ma.jI. 68.28)- jJAna, zeya ane parijJAtA e traNamAMthI karmanI preraNA Ave che. emAMthI joya eTale brahmamAMthI preraNA meLavavI, je kevaLa brahmavidone ja zakaya che. jJAnanI preraNA eTale zAstraprAmANya, e pramANe vartana karavuM. paNa sAmAnya jIvone preraNA parijJAtAnI hoya che eTale e preraNA karbhAzayamAMthI, rAgadveSamAhAtmaka mAnasika dhAraNAothI-IcchAothI Ave che. evA karmothI sukhaduHkhanAM baMdhanomAM - karmaphaLanA cakramAM jIva grasta thAya che. eTale ja sAmAnya jIvo mATe jemane brahmajJAna ke Izvara sAkSAtkAra nathI emanA mATe sAcuM sAdhana eTale - 'tamAcchAstra pramANe te vAryavyatI ' -(ma.pI. 26.ra4). paNa karma karatAM vyavahArika dRSTithI prazna e upasthita thAya che ke zAstraprAmANya kharuM, paNa karyuM zAstra pramANa mAnavuM. zAstro aneka che, aneka RSio thayA che, emanA mato paNa alaga-alaga che. AvI sthitimAM kone pramANa mAnavuM e vyavahArika (Practical) prazna thaI paDe che. emAMthI sAco mArga zodhavAnI samasyA Ave che. AmAM kiMkartavyamUDha thayelA sAdhaka mATe tai.1 1.11.4) eka mArga batAve che - "ri te vivikissA, vA vRttavikatsA vA yAta, ye tatra droha: saMmazinaH, yuwA yupl anUkSA dharmAmA: ., yathA te tevuM vartana tathA tatra vartathAH" AvA prakAranA nirlobhI, dharmakAmI, samarzI, brahmajJAnI, sAdhusaMtono Azraya levo, emanA pramANe ApaNuM vartana rAkhavuM evo upAya batAvyo che. paNa AvA sAcA saMtone AjanA karAla kalikAlamAM zodhI kADhavA khUba ja agharuM kArya che. eTale ja AmAMthI mArga kADhavA mATe zAstromAMthI sAcuM jJAna thAya, sAcA saMtonI prApti thaI yogya sAdhanAmArga maLe e badhA mATe kAyA, vAcA, manasA, karmaNA - IzvaranuM satata anusaMdhAna rAkhavuM - e eka upAya che. e ja ApaNane sAco mArga batAvaze. sarvabhUtasthita IzvaranuM satata kevaLa bhajana ke vAcika raTaNa ja nahIM paNa badhAM kAryomAM anusaMdhAna rAkhavuM e jarUrI che. bhagavadgItAmAM kahyuM che"tamatsarvey #Ane; mAmanu yudhya ra" (ma.pI. 8.7)- ahIM anusmaraNanI sAthe kartavyakarma karatA rahevAno upadeza che. ene ja anya zabdomAM dharmAcaraNa kahIzuM. dharma e ja vyakti ane samaSTinI dhAraNA karanAra hoI, enAthI ja vyakti ane samAjanuM hitarakSaNa thAya che. Ama, vyaktigata abhyadaya ane niHzreyasa ane samAjanI dhAraNA karanAra dharmanA AcaraNa sAthe karma mATe yogya preraNA maLe, te mATe IzvaranuM anusaMdhAna jarUrI che. brahmasUtramAM kahyuM che tema - "tapratApekSatu" (2.rU.42) ane "nahotrAdi tu tAryava tarjanA"(4.2.22) e mujaba karmasiddhAntanI carcAnA phaLasvarUpe kriyamANa karma arthAt prayatna to avazya karavo te paNa IzvarAnusaMdhAnapUrvaka dharmAcaraNano karavo - arthAt - "manu yuSya " eja sAco mArga kahI zakAya. For Personal & Private Use Only

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vyAjanI vAta rasIlA kaDIA prastuta hastapratanI nakala lA. da. bhA. saM. vidyAmaMdira, amadAvAdanA truTaka pustako parathI karI che. pR. 5-6 upara A kRti lakhela che. tenI upara jAtaka paddhatino jyotiSano graMtha che. A graMthanuM chelluM vAya A pramANe che: "tizrI nAtaruMpaddhatI yodhyAya samAna " zrI vIsatanA . 1812 nA mAha suri . 15 vAra bhauma paM. zrI 108 zrI paMDita pravarazrI jinavijayajI / ziSyaM / paM. navalavijaya gaNi laSI(khi)taM / ane vyAjanI vAta'nI nIce 'parama prabhu paramena niNaMdra kRti lakhelI che. A kRti eka ja patra para che tethI te saM. 1851 mAM lakhAyelI nizcita thAya che. prata paricaya: patra - 2 (pR. 5 ane pR. 6) mApa H 25 se.mI x 11.5 se.mI. akSaro : 38 paMkti : 13 sthitiH zreSTha hAMsiyAnI banne bAju UbhI lAla lITIo che. kRtimAM vacce je jagyA chUTelI jaNAya che tyAM lAla zAhIthI karavA dhArelA daMDa tathA kaDI saMkhyAnA aMka lakhavAnA rahI gayA hovAthI hoI zake tema lAge che. prastuta kRtinuM nirUpita kathAvastu Ama to che doDhaso-baso varSa pahelAnuM paNa Aje ya enI prastutatA che ja. balka pahelAMthIya adakerI che. vAta che vyAjanI. mUDI dhaMdhAmAM rokAya to raLAya che paNa phAjala nANAM vyAja dvArA raLI Ape che. AthI ja, kahevata che ke "muddala karatAM vyAja vahAluM'. vyAje paisA dhIravA mATe jo koI yogya vyakti ke saMsthA na sAMpaDe, emAM khoTA paDAya, vyAje paisA lenAro khoTI dAnatavALo hoya to enI kevI vale thAya te A kRtimAM supere darzAvavAmAM AvyuM che. vyAjanA lobhe vyaktine muddala paNa gumAvavAno vAro Ave, ApIne dainya anubhavavA maLe ane vyaktie jIvanamAM kahyo na hoya tevo (Scene) sIna Ubho thAya ane vinA vAMke lokonAM vacano sAMbhaLavA paDe ane pote hAMsIpAtra thAya te naphAmAM. A badhuM ja prastuta kRtimAM nATyAtmaka For Personal & Private Use Only

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Vol. XXVI, 2003 vyAjanI vAta 137 paristhitionA sarjana dvArA rasaprada rIte rajU karavAmAM AvyuM che. hamaNAM ja eka AvI ja vAta sAMbhaLavAmAM AvelI. koI eka tIrthanI bhojanazALAnA saMcAlaka munIme tIrthasthAnamAM vAraMvAra AvatA ane paricita banelA zrImaMtane tAkIda-imarjansInI paristhiti darzAvI pAMca lAkha rUpiyAnI jarUra jaNAvI, lIdhela ceka vaTAvI khAdho. traNa divasanI rajAo bAda beMka khUlaze eTale ApI devAnI vAta hatI te to rahI nahi, uparathI potAne 90 lAkhanuM devuM che eTale paisA Avaze tyAre ApIza ema jaNAvIne bhInAzavALA e yAtrALunI pathArI pheravI dIdhelI. Aje badamAza' zabda AgaLa "zarIpha" zabda vizeSaNa tarIke lAgIne "zarIpha badamAzo'no jamAno AvyAnuM Dagale ne pagale anubhavAya che tyAre A kRtinI prastutatA vadhI jAya che. kRtinuM kathAvastu A pramANe che : kRtinAM mukhya be pAtro che. paisAnI jarUriyAtamAM haMmeza raheto, badadAnatavALo, vyAjanA nAme paisA lenAro (letala) ane letalanI vAtomAM AvIne bhoLavAI jato detala. paisAnI jarUra hoya che tyAre letala atyaMta mIThI jabAnamAM "pakhavADiye vyAjanI vAta karI, jarUra hoya to pahelA vyAja, pachI dAmanI vAta karI vizvAsa Ubho kare che. jarUra paDye, be divasa agAu jaNAvavAthI tarata vyAja sAthe mudala ApavAnI geraMTI paNa Ape che. haiyAno mela choDavAnI vAta karI, pote eno bhavano cAkara thaze ema kahI detalane pIgaLAvI, jhAjho vicAra karavAno samaya paNa na ApI, tarata paisA mahinA mATe le che. kahevata che ke "lobhiyA hoya tyAM dhUtArA bhUkhe na mare". detale cArebAjuthI paisA bhegA karI letalane ApyAM. paisA lIdhA pachI letale moM pheravI lIdhuM. paMdara divase vyAja ApavAnI vAta to bAju para rahI, sAmo maLe to jANe oLakhatoya nathI ! detala samaje ke potAnuM vyAja vadhyA kare che jyAre letala to spaSTa ja che ke pote ja badhA paisA khAvAnA che, vAparavAnA che. varSe divase letA vivekapUrvaka paisA pAchA mAMge che tyAre phosalAvI de che ke "tamArA paisAnI mane ciMtA ghaNI che paNa zuM karuM? rUpiyA Ave ke sau pahelAM mAre tamane cUkavavAnA che. hAla to vyAja vadhe che ne. ghare jAva ane rAja karo. vaLI vizvAsa bese evI vANI uccAratAM kahe che ke jAta vecIne mAre tamane ApavAnA che ja." Ama karatAM cAra varSa vItI gayAM. lakhANano kAgaLa laIne "have to Apo ja, mArI mUDIya bamaNI thaI gaI che ane Aje huM lIdhA vinA javAno nathI." tevo niradhAra saMbhaLAve che paNa pelo to ThaMDA kaleje kahe che: "paisAnuM to nAma ja na lo. nathI to zuM thAya? ochuM koIne tyAM coravA javAya che ? gharamAM hoya to huM ApyA vinA rahuM?" pachI to AkhI paristhiti sarasa nATyAtmaka vaLAMka le che. sIdhosAdo paNa ThagAyela detala have paristhiti pAmI gayo che. tethI "A pAra ke pele pAra karI rUpiyA to laIne ja raheze ema vicArIne have pahelI vAra ugra bane che. letalane mAravAnI dhamakI Ape che. khUba jIbhAjoDI thAya che, viveka cUkI, apazabdo ane gALAgALI para Utare che. chatAM paisA na maLatAM have te AkharI zastra - "tArA cUlAmAM pANI reDuM ane huM lAMghaNa karu ane tane paNa karAvuM ema jaNAvI - upavAsanuM zastra ajamAve che paNa letale For Personal & Private Use Only

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rasIlA kaDIA to chAno chAno gharanI aMdara jaI khAI Ave che. detala to traNa lAMghaNe ja maravA jevo thaI gayo. dhIraja enI badhI sImA vaTAvI gaI. have enA gharamAM doDI jAya che to enA pahelAM letala ja ene galotho lagAvI de che. vAta vadhI paDe che. lAtAlAtI thAya che. AkhuM gAma tamAzo jovA doDI Ave che. 138 AkhI paristhitinI nATyAtmaka vakratA to e che ke ekaThuM thayeluM gAma detalane "dIdhuM che to sArI rIte laI jANo ne'' ema saMbhaLAvI jAya che. Ama kahenAra tarapha pharI detala haiyAvarALa kADhatAM kahe che : "mane paisA apAvavAmAM madada karavAne badale uparathI mane haso cho ? mAro vAMka juo cho ?" eTale viSTikAro bhegA thayA ane vyAjanI vAta abharAIe caDhAvI mAtra muddala levuM ema samAdhAna karAve che. Ama, vyAja to gayuM ja. uparathI lokomAM hAMsIpAtra banyo ane enA para pavADA joDyA ! gAmanA ThAkora pAse nyAya mATe gayA to eNeya zikhAmaNa ApI ke tame jo ghareNAmAM paisA rokyA hota to Ama na thayuM hota. aMte kavi zikhAmaNa Ape che ke kyAreya koIe koIne udhAra paisA ApavA nahi. ahIM kavie potAnuM nAma 'karasana' ApyuM che. ethI vizeSa kazI mAhitI sAMpaDatI nathI. dalapatakAvyasaMgraho jotAM A ja vAta emaNe chaMdobaddha rIte karI hoya tevI maLatI AvatI eka racanA maLI AvI. emAM racanA saMvata 1904 Apela che. A kRti e pahelAMnI racAyelI che. kadAca ema hoya ke samAjamAM A kRti khUba ja lokapriya hoya ane karasane lakhI che te pahelAM paNa gavAtI hoya. potAne yAda hoya tevI ane teTalI ahIM lakhI hoya. kavi dalapatarAme 'aMgaudhArano jhagaDo' nAmathI ene chaMdobaddha karI vyavasthita karI hoya. kavizrInI racanA sAthe A kRti tulanAyogya hovAthI ahIM A kRtinI sAthe ja dalapatarAmanI kRti ApuM chuM je rasaprada nIvaDaze evI mArI zraddhA che. 7 vyAjanI vAta bhale mIThuM- atha vyAjanI vAta likhyate koI Apo cho vyAje, eka masavADAne kAje. mUla to panare dADe desyuM, to bIjI vAra lesuM. ekavAra to kAma pADo, rAkhasuM eka masavADo, melone hIAno mela, ame chIMI bAsAMkala SAMBODHI pahalo tume vyAja lyo, pacheM amane dAma gho. joIi tAre lejyo, meM dIyADA AgalathI kahajyo. AMNI vahelA dIdhA to bhavanA cAkara kIdhA. kAMI tumAro (amAro) che vAMka, tume vALyo ADo AMka. mANasa joIne gho, niciMta doDhA karIne lyo. letala bolyA ehavA bola, detalanuM hIyuM thayuM Dhola. For Personal & Private Use Only - karasana (1851) likhita

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Vol. XXVI, 2003 vyAjanI vAta 139 detale dIdhA, letale lIdhA, dAMma bhAgIne kIdhAM kAma. sAmo malyo paNa na lauM nAma, detala jANe vAdhyA, letala jANe - bAdhAe khAdhA. Ima karatAM varasa thayuM eka, rUpIyA Apo suvIveka, AhalA ma thAo, vadhe che vyAja, hamaNAM ghare beThA karo rAja. tumathI amane cIMtA che ghaNI, hamaNAM rupIA nathI ama bhaNI, rupIA AvanAra che vehalA, sahuthI bharaNuM tamane pehalA. vyAja vadhAryAnI nathI pAM(khAM)ta, kADhI derUM jehane hatye loDhAnA dAMta. nahi to jAti vecIne desuM to bIjI vAra lesuM. ima karatAM varasa thayAM AAra, rUpIA bamaNA thayA nIradhAra khata leine levA gayo, bamaNAM thayAM - have to gho. dAmanuM ma leso nAma, dAma didhAnuM nathI ThAma. dAma nahi to kAMI mAro vAMka? huM to rahyo sadAIno rAMka, tAre kaI koInuM coravA javarAya? gharamAM hoya to tuM ne devAMya, tAre culAmAM reDU pANI, kaThINa thaIne valago dANI didhA vINa dhAna khAya to, to DheDhavADe jAya. huM lAMbuM lohA~ tAharuM ghara, tAreM tuM rupIyA bhara. valato bola bolyo dasavIsa, zetalane caDhI che rIsa. bola moDhe joI nahi to jAIsa Ijata khoI. kahevuM hoya temane ke IhIM to AvuM A che. e to tAharA gharamAM rAkha mAharA dAma kADhi nAMkhi (kha). dIse che devAlIyo kAco, leI dAMma nathI Apato pAcho. khAtAM khuTI lahanuccuM sohiluM, detAM ghaNuM lAge che dohiluM. khAisacuM mAla vAMjhiyAno che mAharA dAMma tAbaDatA de eka hAthe rahIsa coTI, bIje hAthe rahIsa pejAra moTI. isa baseM neM gaNIsa beM, tAre tuM rUpIA de. kala ke mAcoda bole che to ehavuM AMNe bhave to nathI levuM, kAMThalAthI bharyo athaDAvai, deisa to leisa nahiM to suM dhAvI ? vAravAra pUjAranuM nAma le che, bakaro thaIne kehavuM kahe che gharamAM rupIyA ghaNA vakhavakhe che tAre, paNa tAruM mota mAhare hAthe che. For Personal & Private Use Only

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140 rasIlA kaDIA SAMBODHI calatA vacce mArA hAtha joIyeM gola phaTakaDIno kAtha, ima karatAM lAMghaNa thaI triNa, detalanuM jANe AvyuM maraNa. letala pA(khA) iM chAMno dhAna, detala na khAI ananeM pAna. rIsa caDAvIne gharamAM daDyo, letale galotho coDyo. be AvyA pATuI paDitrakuTa, doDI Avyo sAro gAma, detalane kaheM ruThA rAma, didhuM che to leI jAMNa. ehavA ThagArAnI mAneM AMNa, hajIe mAro vAMka kADho cho ? kAMI muMne apAvo cho? vicamAM paDyA viSTIdAra, mAMDa gulagAno karyo vicAra. harve mulagA Avase dAma to joIne pADisa kAma. ema na vAdhyA vyApArI, kahyo gopAle vicArI. mAMDa mulagA dIdhA tihAM koDi pavADA kIdhA. udhAre je AleM jehanA cAkara AgaLa cAleM. rAvala bese rokI lya, dANI kane ThokI proMNAno guNa to moTo, je nANe na thAI moTo. raheNAnA kharA dAma, dakAla paDe paNa Ave kAma raheNA ko dAma che jIha, jamo gola ne dhIha emane vadhuM vyApArI (2), kahyo gopAle vicArI. karasanIyo kahe kara joDi, udhAre ma Apayo rUpIA hoi koDi: agharAM zabdonI yAdI bAsAMkala = ? masavADo = mahino panare dADe = paMdara divase hIno = haiyAMno diyADA = dahADA-divasa bhAgIne = badhethI bhAMgIne bhegAM kya/gumAvIne khoine khAMta = khaMta | lAlasA / hoMza valago = vaLagyo dANI = denAro | kArabhArI jAco = jAtavAna | pAkko | kaMTALo Ave tevAM kAlAvAlA karanAra bAdhAe = badhAM ja te sarva kAMI pejAra = pagarakhuM | khAsaDuM kAtha = kavAthI pavADA = niMdAtmaka, kaTAkSayukta kAvya ke joDakaNAM rAvala = rAjA | ThAkora graheNAM = ghareNAM mulaDA = mudala | mULa thApaNa For Personal & Private Use Only

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Vol. XXVI, 2003 vyAjanI vAta 141 vakhavakhuM = valakhAM mAravAM, saMkaTathI duHkhI thayela/sAMsAM paDavAM trakuTa = traNa rekhA letala = paisA lenAro/detala = paisA dhIranAro pATuI = lAta aMga udhArano jhaghaDo je garaju mANasa hoya che, ne tene karaje nANuM joItuM hoya tyAre te zAhukArane ghera jaIne kevo garajavAna thaIne bole che, ne potAne arthe saryA pachI kevo javAba de che e vizenI hakIkata nIce lakhyA pramANe che. doharA prathama namuM gaNanAthane, vinavuM vAraMvAra; jhagaDo aMgaudhArano, zuNajo sahu naranAra. zAhataNe ghera saMcaryo, garajA daradI jena; aMga udhAra Apazo, eka masavADo ghana. artha sudhAro eTalo, che tama sarakhuM kAma; sovAsA pakhavADiye, dezu pUrA dAma. to pharI levA AvazuM, juo karI ekavAra; AgaLathI eka mAsanuM, vyAja dharuM A ThAra. Apo amane A same, jANI kIdhA nhAla; joIe tyAre mAgajo, joIze nANAM kAla. * mANasa joIne dhIraja, kaThaNa samo che Aja; jagata badhuM khUTala thayuM, karajo joIne kAja. AgaLathI zuM ocaruM juo amArI vAta; devuM jayAre chuTachuM, sukhe uMdhazuM rAta. lIdhe kaMI jItyA nahIM, juo karI vicAra; laIne pAchuM ApIye, to cAle vyavahAra. " mAsa pachI to Avaze, nANuM che A mAla; nahi topaNa nahi kApiye, beThA kerI DALa. bIje kahyuM eka bejaNe, lAho amAruM dhana; zIda rAvuM koIkane, ema vicAruM mana. For Personal & Private Use Only

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142 rasIlA kaDIA SAMBODHI copAI bolyo garaja evA bola, zAhataNuM mana thayuM DhamaDhola; dIdhA khata mAMDIne dAma, kIdhuM garajUe nija kAma. (11) artha saryone garaja ja TaLI, nAma lahe nahi sAmo maLI; jANe zAha vadhe che vyAja, garA jANe thayuM muja kAma. (12) ema karatAM eka varSa ja thayuM, Apo nANuM zAhe kahyuM, dhIraja rAkhI karo gharakAja hamaNA jAo vadhe che vyAja. (13) tama thakI amane ciMtA ghaNI, hAla nathI nANuM amabhaNI; Avaze nANuM hAthe caDI, vaNa mAgyA dezuM te ghaDI. (14) sahu pahelA bharazuM tamataNA, bhAI tame TALI che maNA vyAja vadhAryAnI nathI khAMta, dIdhA vinA nahi thAya nirAta. (15) sujayo taLAImAM sukhe jaI, nANuM tamAruM raheze nahIM; kALAcoranA kADhazuM te vaMta, haze jenA loDhAnA daMta. (16) nahi to jAte vecAI ApazuM, to bIjI vAra levA Avazu mAgezAha dinamAM ekavAra, ema karate vItyAM varSa cAra. tyAre zAha levAne gayA, Apo rUpiA bamaNA thayA; rUpIyAnuM nahi lezo nAma, hAla nathI rUpiyAno ThAma. ThAma nathI to mAro zo vAMka, tuM to rahyo sadAyano rAMka; kahuM tane karIne paraNAma, Apo have amArA dAma. ApIza to paNa laIzuM amo, nahi cAle nA pADe to; e rIte kahyuM bahu ja prakAra, bolyo garA teNI vAra (18) doharA garA bolyo tAhire, sAMbhaLa sAcI vAta; kyAMI na javAze coravA, hoya to daie bhrAta. zAha tyAM hAM garajA thaI, bolyo thaI lAcAra; bhAIjI Apo to vaLI, daizuM bIjI vAra. For Personal & Private Use Only

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Vol. XXVI, 2003 vyAjanI vAta 143 (26) e nANuM AvyA taNo, nahi sUjayo upAya; tyAre pote lAghavA, garajune ghera jAya. cUlAmAM jaLa reDiyuM, beTho kaThaNa thaI sAya; dIdhA vinA tuM jo jame, narazI vastu khAya. ghara tArUM lAMghe sahu, lAMbuM beTho huMya; lIdhA vinA uThuM nahI, nize jANe tuMya. zAhe gALo rIsamAM, dIdhI tyAM dazavIza; te zAbhaLatAM turata te, caDI garajUne rIsa. ahi to ADI zerInI, dhULa paDI te leya; - kara karavAnuM hoya te, kahevuM hoya tyAM kaheya. nathI bihito tArAthakI, A ghara lUTI leya; maLaze tyAre Apazu, daza dina bezI raheya. zAha kahe guNa kutarA, ghaNuM bolamAM ghUDa, tArA gharamAM rAkhaje, ADI zerInI dhULa. che jAte devALiyo, leI nathI deto dhana; letA lAgyuM soNaluM, detA dhruje tana. copAI - zAhukAra kahe che (27) (28) (29) (30) (31) (32) - zuM kAI tArA cAkara haiye, je tAre ghera pherA deye; khAizuM zuM che vAMjhiyAno mAla, lezuM bamaNAM dhana hAla hAla eka hAthe mAthAnA vALa, eka hAthe moTI puMjAra; mArIza cAra gaNI be kahuM, nANuM to e rIte lakhuM. bolyo garaja suNI e veNa, A bhava to nathI leNane deNa; khoTI kamAInA haze te gayA, mArA nazIbanA khAvA thayA (33) kutarAnI peThe zubhase, nANAM to tArA gharamAM haze; tAruM mota che mAre hAtha, jaiza goLa phaTakaDIne kavAtha. ema karate lAMghaNa thaI traNa, zAhe jANuM AvyuM maraNa; dhaNI gharano khAya chAnuM dhAna, zAha na pAme annane pAna, For Personal & Private Use Only

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144 rasIlA kaDIA SAMBODHI (36) (37) zAha gayo gharamAM karI rIsa, mArI lAta garajUne zIza; AvyA pATue te ghaDI, gaDadAnI taraphaTa ja paDI. jovA maLyuM tyAM saghaLuM gAma; zAhane kahe tane rUkyA rAma; ApyA che tema ja laI jANa, Ama kIdhe nava thAya vakhANa zAha kahe hajI mAro vAMka, bhAIyo mane apAvo kAMka; vacce paDyA pachI vaNIdAra, mudala mudalano kidho vicAra garaju kahe kAMdhAM karobAra, zAha kahe kAMdhA karo cAra; jobhAI muragA pAmazuM dAma, pharI vicArI karazuM kAma varSe kAMdhuM purU thAya, TaMTo eTalo eTalo macAya; samajAM zuNIne karI vicAra, evA nahi karazo vepAra doharA (38) (39) : (40) (41) rAkhI ghareNuM rokaDuM, Ape nANuM jeha; ' so maNa kere gAdale, sukhe uMghaze teha. " udhAre te Apajo, jenuM cAle jora; Araba bese AvIne, kare kabaja ghara Dhora. sagapaNamAM ke snehamAM, deNA leNA dAma; aMte heta rahe nahIM, karajo joIne kAma. jara jorU trIjI jamIna, kalezataNAM gharameha, sAkha sahita lakhata vinA, vAta na karIe teha. upaja vicArI ApaNI, karIe kharaca sadAya; sAre naraNe kAraje, nahi karIye phulAya. je kharace devuM karImoTo mUrakha eha; loka vakhANe eka dina, kare vagoNAM teha. jhaghaDo aMga udhArano, zuNI harakhaze zAha; jAte cora devALiyA, dilamAM dharaze dAha. vAto zuNI vicArajo, krodha na karazo leza; rUdiyAmAM dharI rAkhajo, dApaNano upadeza. For Personal & Private Use Only

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Vol. XXVI, 2003 vyAjanI vAta 145. karajo kAma vicArathI, nahi karazo phulAya; samo vicArI cAlazo, thAzo sukhI sadAya. ogaNIsene cAranA, mahA sudi paMcamI nAma; te dina jhagaDo dAkhiyo, kijavara dalapatarAma eka rAma caDhatAM gayuM, rAvaNa keruM rAja; soLa rAma zirapara caDhe, kaho rahe kyama lAja. saMdarbha noMdha uparokta kRti dalapatakAvya bhAga 2, pR. 147thI 149mAMthI levAmAM AvI che. pustaka naM. 9584 che. te, lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmaMdira, amadAvAdamAM che. For Personal & Private Use Only

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upAdhyAya meghavijayagaNi viracita ciMtAmaNi parIkSA saM. jitendra bI. zAha gaMgeza upAdhyAya navyanyAyanA janaka gaNAya che. temaNe yugapravartaka tattvaciMtAmaNi graMthanI racanA karI che. A graMthamAM temaNe prayojelI zailI adbhuta hatI, jenA dvArA lakSaNone nirdoSa banAvI prastuta karI zakAtA hatA. tethI A zailIno pracAra atyaMta druta gatie thayo. tattvaciMtAmaNi upara aneka vidvAnoe TIkAo lakhI. temAM ApavAmAM AvelA vibhinna lakSaNo upara paNa aneka TIkAo racAI che. A zailI tenA vaiziSTyane kAraNe pracAra pAmI ane A zailIno vyApa paNa vadhyo ane prAyaH badhA ja dharmo ane sAhityaprakAroe navya zailImAM graMtho racyA. jaina dharma paNa tenAthI achUto rahyo na hato. AvI A zailInI viziSTatAne kAraNe tenuM adhyayana-adhyApana aghAvavidha akhaMDa paNe cAlu rahyuM che. upA. meghavijayagaNie tattvaciMtAmaNi graMthamAM ApavAmAM Avela anumAna lakSaNanI samAlocanA prastuta graMthamAM karI che. A graMthanI eka nakala pU. AcAryadevazrI zIlacaMdrasUrijI ma.sA. pAsethI prApta thaI hatI, tyAra bAda zodha karatAM eka bIjI nakala mahopAdhyAya zrI vinayasAgarajI pAsethI maLI AvI hatI. banne nakala mULa hastaprata upa2thI taiyAra karavAmAM Avela livyaMtara svarUpe ja prApta thaI che. prastuta banne nakala eka ja hastapratanI nakala hoya tema jaNAya che. banne nakala samAna che. pAThAntaro nathI. temaja bhASA paNa zuddha che. ahIM anumAnanA lakSaNanI samAlocanA navyanyAya zailIthI karavAmAM AvI che. bhASA saMskRta ane viSaya nyAyano che. navyanyAyanA abhyAsune upayogI thAya tevI prastuta kRti che. For Personal & Private Use Only

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zrI mahopAdhyAyazrImeghavijayagaNisandRbdhA cintAmaNiparIkSA [navyanyAyapravartaka-naiyAyikottaMsa-zrImad'zopAdhyAyagrathita-tattvacintAmaNerparIkSA] prathamo vimarzaH tarkazcintAmaNau kAryaH, smRtvA syAdvAdinaM jinam / viziSya ziSyabodhAya, dhAryazcAtropadizyate // 1 // tatrApyAdAvanumAnaparicchede "vyAptiviziSTapakSadharmatAjJAnajanyaM jJAnamanumitiH tatkaraNamanumAnam" iti prathamato lakSaNam / tasyArtha:-'svasamAnAdhikaraNAtyantAbhAvetara svasamAnAdhikaraNAtyantAbhAvA'pratiyogisAdhyasAmAnAdhikaraNyaM vyAptiH' iti / bAlabodhAya atrApyarthaH - sAdhanasya sAdhye sAmAnAdhikaraNyaM vyAptiH, ityukte zabdo nityaH prameyatvAt ityanaikAntikahetvAbhAse'tivyAptistadvAraNAya svasamAnAdhikaraNAtyantAbhAvA'pratiyogi iti sAdhyavizeSaNam / etacca 'parvato'yaM agnimAn dhUmAt' iti prasiddhAnumAne'styeva / tad yathA - svazabdena sAdhanaM dhUmaH tatsamAnAdhikaraNAstadAzrayavRttayo ghaTapaTastambhAdInAM abhAvAsteSAM pratiyogino nirUpakA ghaTAdaya eva, tebhyo'tiriktaM apratiyogina virodhi samAnAdhikaraNaM ityarthaH / IdRzaM sAdhyaM vahnistena aikAdhikaraNyaM dhUmasyAstIti dhUmena vanerIhaka sambandhavizeSo vyApti-rasti / evamapi vyAptilakSaNe idaM saMyogidravyatvAt ityatrAnumAnaprayoge'vyAptiH syAt / saMyogasya avyApyavRttitvena saMyogaH, saMyogAtyantAbhAvazca vRkSAdau ubhayorekAdhikaraNatvAt vRkSa mUle pakSiNo'sti saMyogAbhAvaH zAkhAyAM pakSisaMyoga iti / tenA'vyAptivAraNAya svasamAnAdhikaraNAtyantAbhAvetara iti atyantAbhAvavizeSaNaM dattaM tena vyAptilakSaNaM niyUMDham / atha vyAptiviziSTasya yadapi vyAptiviziSTaM ca tat pakSadharmatA jJAnaJceti rucidatta For Personal & Private Use Only

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148 SAMBODHI jitendra bI. zAha vyAkhyAne karmadhAraye'pi, tathaiva dhUmAdeH pakSe parvatAdau dharmatA jJAnaM', [idaM nyAyamuktAvalyAM vyAptasyeti vyAptiviziSTasya prakSeNa saha - vaiziSTyAvagAhijJAnaM anumitau janakamiti] vahnivyApya dhUmavAnayamiti / ayameva liGgaparAmarzaH / etajjanyaM jJAnaM vahnimAnaya iti anumitirjAyate / atra etadanumitilakSaNaM kevalavyatireki liGgAnumitAvyAptam / [yadapi vyAptiviziSTaM ca tat pakSadharmatAjJAnaM ceti rucidattavyAkhyAne karmadhAraye'pi tathaiva] vyAptiviziSTatA bhinnasambaddhA / pakSadharmatA bhinnasambaddhA / tathAhi - jIvaccharIraM sAtmakaM prANAdimatvAt / yatra sAtmakatvAbhAvaH tatra prANAdimatvAbhAvaH, iti vyatirekasahacAralakSaNAvyAptiH / pakSadharmatA tu anvayarUpeNa jIvaccharIre pakSIkRte prANAdimatveneti / tena vyAptivaiziSTyasya' pakSadharmatAyAzca bhinnaviSayatve mevetyavyAptaM / vyAptiviziSTapakSadharmatA jJAnajanyaM jJAnaM anumitiriti lakSaNam / ativyAptaM ca vyAptibhrame vA pakSadharmabhrame vA .. tajjanyajJAne anumititvAbhAvAt liGgaparAmarzAnuvyavasAye vA'tivyAptaM, tatrApi vahnivyApyavacca jJAnavAn ahaM ityeva saMvedanAt lakSaNe prathamaM paraM vA jJAnapadaM pramA paramiti vyAkhyAne'pi anuvyavasAye pramAtvAcca [svasamAnAdhikaraNavyAptiviziSTapakSatAdharmatAjJAnajanyajJAnamanumitilakSaNaM nAsti yena jainadattadUSaNAvakAzaH syAt, nirvizeSavyAptiviziSTAyA eva....tena....mattve pakSadharmatAstu vyAptistu sAdhyavyApakIbhUtAbhAvapratiyogitvAvacchedenaiva iti lakSaNe sAmAnAdhikaraNyA tantratvAt iti cet ? na, gautamIyamate abhAvasya sarvathAbhAvavyatiriktatvena tattvatastasya vizeSaNatvAbhAvAt, abhAvasya vizeSaNatAyA "ubhayanirUpaNatvena sAdhopacArAdeva" ityuktaM tarkabhASAyAM [pR. 54] ananyagatikatayA dvArakalpanayA "yuSmAkaM vAdayaM cakraM asmAkaM badarIgRhe" iti nyAyAdevAbhAvasyApi pratyakSatvavyavasthApanaM vastunaH sadasadAtmatveva na pratyakSe - ghaTaniSThAbhAvasyApi yatpakSatvaM 1. idaM nyAyamuktAvalyAM "vyAptasyeti, vyAptiviziSTasya pakSeNa saha vaiziSTyAvagAhi-jJAnaM anumitau janakamiti / [pR. 212]" 2. yadapi vyAptiviziSTaJca tatpakSadharmatA jJAnaM ceti rucidattavyAkhyAne karmadhAraye'pi tathaiva / 3. sAtmakatvAbhAvo nAma AtmasaMyogAbhAvavad vastutazcAsiddhaM, Atmano vibhutvena sarvatra tatsaMyogAt tata eva "nityavibhUnAM vyomAdInAM kAlato dezatazca vyatirekAsaMbhavaH," iti tarkabhASAyAM [pR. 15] prAcAM vAcaH / 4. "vaiziSTyaM vyAvRttiH" 'nIlamutpalamityatra nIlena anIlavyAvRttiH utpale kriyate' [pR. 22] iti mAdhavaH / "samAnAdhikaraNaM vyAvartakaM vizeSaNaM" "vyAvartakaM, vyAvRttibuddhijanakaM / itaravyAvRttyA samAnamekamadhikaraNaM yasya tattathA / daNDarUpavizeSaNasya adaNDivyAvRtyA samaM ekasmin daNDinivartamAnatvAt sAmAnAdhikaraNyamityarthaH / vyAvarttakamAtramupalakSaNe jaTAdau, tataH uktaM 'samAneti" tAvati ukte rUparasAdau prasaGgaH, tato vyAvarttakamiti / " [pR. 92] idaM mitabhASiNyAm / For Personal & Private Use Only

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149 Vol. XXVI, 2003 cintAmaNiparIkSA : prathamo vimarzaH lAghavAt / yadvA dravyaniSThakarmaNo'rUpatve'pi samavAyasannikarSaNa graha: ta - svarUpasambandhenaivAbhAvagrahaNe'dUSaNAdi - dhikena paryAptaM arthAntaratvAt] // 1 // abhidheyatvaprameyatvAdayo dharmAH kevalAnvayina eva iti / atrA'yaM vimarzaH - kathamete kevalAnvayinaH vipakSAbhAvAt iti cet ? na, kazcidarthaH abhidheyaH kazcidanabhidheyazca iti AbAlagopAlapratIteH, "mahAjanAcAraparamparedRzI, svanAmanAmA dadate na sAdhavaH" iti mahAkavipravRtteH / "AtmanAma gurornAma" ityAdi nItizAstre, tathA loke'pi "bhAvadhUnAma'nabhidheyaM vadhvAdhavanAmApi" sarvapArSadaM vyAkaraNaM tatrApi it saMjJakavarNAnAM sUtre'bhidheyatvepi prayoge'nabhidheyatvAt / 'AtmavittaM gRhe chidraM, bhAryA duzcaritAni ca / vaJcanaM cA'pamAnaJcA'bhidadhate na paNDitaH // 1 // " vedAntinastu brahmasvarUpamanirvAcyamevAhuH / bauddhA api vikalpayonayaH zabdA vikalpAH zabdayonayaH kAryakAraNatA teSAM nArthaM zabdAH spRzaMtyapIti arthamAtre anabhidheyatvamevAhuH / AlaGkArikA api lakSaNIye vyaGgye cArthe anabhidheyatvaprapannAH / jainA api saptabhaMgyAM turIyabhaGge'vyaktamevArthamAhuH, ceSTAdinA anabhidheyArthasya vyaJjanAt' / evaM vipakSe jAgarUke kathaM abhidheyatvaM kevalAnvayi ? asadvipakSa iti tallakSaNAt / athAbhidheyatvaM / zabdazaktiviSayatvaM tasya na vipakSaH / AkAzatvAderapi AkAzAdipadA zakyasya vastupadAdi zakyatvAt iti rucidattagranthastatrApi AkAzAdipadA zakyatva vacanena 1. nirnAmikAdivaidyazAstre, anAmikAdiH sAmudrikazAstre, yogAdirloke'nabhidheyo'rthaH / zAbdikamate'pi abhihitA'nabhihitabhedAt dvidhAkarma dRzyate / tena abhidheyatve pakSadvayaM - yat kiJcit zabdAbhidheyatvaM, yAvacchabdAbhidheyatvaM vA / Adye ghaTe ghaTazabdAbhi-dheyatvaM yadA tadA paTazabdAnabhidheyatvameva aMse (?ze) tu yAvacchabdAbhi-dheyatvasyAsiddhiH / na caivaM tadeva kevalAnvayi iti vAcyam / yat kiJci-cchabdAbhidheye'rthe yAvacchabdAnabhidheyatvasya atyantAbhAvapratiyogitvAt / vaizeSikamate'pi vyApakapadenaivA'bhidheyaH zabdaH prameyatvAt, anabhidheyaH zrAvaNatvAt, vyatirekeNa ghaTavaditi satpratipakSadhAraNAt anabhidheyatvadharmaH siddhaH / 2. padavAcyatvaM abhidheyatvaM iti rUDhyaiva / avayavArthastu ukta eva padavAcyatvaM jAdAvupalakSaNe'pi, tallakSaNaM tu vyadhikaraNamavacchedakamupalakSaNam / vyadhikaraNaM itaravRttyA vividhaM viruddhaM bhinnaM adhikaraNaM yasya tattathA, jaya-kAkAdInAM itaravRttyA sahaiva vartamAnatvaniyamAbhAvAt, avacchedakaM vyAvartakaM vizeSaNe'tivyAptivAraNAya vyadhikaraNamiti / For Personal & Private Use Only

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150 jitendra bI. zAha SAMBODHI anabhidheyatvasya vastupadAdizakyatvakathanena abhidheyatvasya spaSTatvAt / maNikRtA'pi mUle abhidhAne'nabhidhAne ca vipakSatva vyAghAtAt, ityatra pakSadvayopanyAsena vipakSadyotanAcca / yat punaH yenaiva padena yasyAbhidhAnaM tatpadaM zaktiviSayatvAdeva na vipakSatvaM, anabhidhAne vastupadAderapyanabhidheyatayA'vastutvAdeva na vipakSatvaM iti vyAkhyAnam / tatrApi vastupadAderapyanabhidheyatA prasaGga ityasyAmuktau yadi niragniH syAt tahi nidhUmatvaM syAt ityAdivat anabhidheyatvAropeNa abhidheyatva pratIyArtha evAropitaH na hi kvApi asannarthaH Aropyate, tata. eva vyAkhyAyAM padA zakyatve'pi padajanyajJAnaviSayatvAt vipakSatvasya vastutvasya zaGkA'pi siddhAH / mUle'pi yathA gaurityukte zrRGgAdimatvaM anabhihitamapyupatiSThate, yathA vA AkAzazabdAt zabdAzrayatvaM anabhidheyamapyupatiSThet tathA'bhidheyatva vipakSasyA'nabhidheyatvepi padA upasthitiH syAt / evaJca abhidheyatvaM kuto'pi vyAvRttaM dharmatvAt' gotvavaditi, anabhidheyatvAd vyAvRttasya abhidheyatvasya siddhiH, tatsiddhau tadvipakSasya siddhiH / evaJca vizeSo'bhidheyaH prameyatvAt ityanaikAntika eva abhidheye'pi prameyatvAt / yadvA zAbdaprameyatvAditi anvayavyatirekIhetuH, [ataeva cintAmaNiprakAze vRttimat prameyatvaM heturiti] / evaM prameyatvamapi savipakSaM pramAviSayasya prameyatvAt saMzayabhramAdi apramAviSayasya aprameyatvAt evaM jJeyatvamajJeyatvamapi savipakSam / paramANvAdInAmasmadAdipratyakSeNA'jJeyatvaM yogipratyakSeNa jJeyatvamapi / Izvarasya kevalino vA jJeyasarvapadArthasya jJeyatve'pi yAthArthyena jJeyatvaM, ayathArthatvena ajJeyatvamapIti syAdvAdo vijayatAm // 2 // dvitIyaM vAdasthalam asat sapakSaH kevalavyatirekIhetuH / atrApyayaM vimarza:-jIvaccharIraM sAtmakaM prANAdimatvAt, ityatra tathaivopapatterityantAptyaiva sAdhyasiddheH / yadvA pakSAntarbhUta eva kazcit caitrAdiranvaye dRSTAntaH nizcitasAdhyatvasyaiva prayojakatvAt pakSAnyatvasyA'taMtratvAt / sAtmakatve sAdhye prANAdimatvaM hetUkRtaM tadanvayi / sAdhyAbhAvavyApakIbhUtAbhAvapratiyogitvAt, yadevaM tadevaM 1. "jAtipratyAsattiradhikaraNatvaM / " [saptapadArthI pR. 93] yadvA jAtisambandhena adhikaraNaniSTho dharmaH / 2. prameyatvAderapi jAtitvAta, pramAtvameva pramAviSaye ghaTAdau svarUpasambandhena vartamAnaM pramAdvArA paramparayA upAdhirUpajAtivyapadezabhAk prameyatvam / evaM abhidhAtvamevAbhidheyatvaM, mitabhASiNyAm / [pR0 93] 3. abhidheyatvaM bhagavadicchArUpazaktiviSayatvaM, tacca sarvatra sarvasya bhagavadicchAviSayatvAt vastupadazakyatvAcca / evaM jJeyatvaM jJAnaviSayatvaM tacca sarvatra sarvasya bhagavadjJAnaviSayatvAt / evaM prameyatvaM pramAviSayatvaM tat sarvatra sarvasya bhagavatpramAviSayatvAt / iti siddhAntamaJjaryAm / [pR0 94] tatrApi asmadAdyaprameyatvameva / For Personal & Private Use Only

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151 Vol. XXVI, 2003 cintAmaNiparIkSA : prathamo vimarzaH yathAnvayavyatirekItyanumAnena tatrAnvayasAdhanAt / tenaiva sakalapRthivyA itarabhede sAdhye ghaTa eva dRSTAntostu iti naiyAyikottaMsA udayanAcAryAH prAhuriti / kiJca naiyAyikamate prANAdimattvAvacchedenaiva sAtmakatvaM sAdhyaM, anyathAtmano vibhutvena sarvatra sAtmakatvaprasaGgaH / evaJca prANAdimatve sAdhanabalAdeva sAtmakatvasiddhi ityantarvyAptiriti ||ch|| atha nyAyAGgamukhyatvAt, vyAptau kiJcid vicArya no / cintAmaNau zrIgaGgezo-pAdhyAyokte'sya sannidheH // 1 // nanu vyAptijJAnaM vinA nA'numitiH / vyAptijJAnaM karaNaM parAmarSo vyApAraH anumitiH phalamiti zrIgaGgezavAgnivezaH zrIpaJcAnanagambhIradhvaninA pratizabditaH / cintAmaNau uttarapakSalakSaNam / pratiyogyasamAnAdhikaraNaM yat samAnAdhikaraNAtyantAbhAva pratiyogikAvacchedakAvacchinnaM yanna bhavati tena samaM tasya sAmAnAdhikaraNyaM vyAptiH / parvato'yaM agnimAn dhUmAt ityatra dhUmasya vahnaH samAnAdhikaraNyaM, dhUmo'tra vyApyaH vahnirvyApakastayoH sambandho vyAptiriti / prathama yat padena hetudhUmaH tatsamAnAdhikaraNo'tyantAbhAvaH paTAderabhAvaH tasya pratiyogitA virodhitvaM, tatra avacchedakaM anatiriktavRttivizeSaNatAvizeSaH paTatvaM tena avacchinnaM paTatvaviziSTam / dvitIya yatpadena artharUpaM na bhavati tena arthalakSaNena iha sAdhya iti paribhASaNIyena vahninA samaM saha sAmAnAdhikaraNyam / ekAdhikaraNavRttitvaM vyAptirityarthaH / evaM dhUmasya vahninA vyAptiruktA / phalitA ca / hetunA dhUmena ekAdhikaraNo vaDheratyantAbhAvo na syAt, yadyapi mahAnasAdiniSThavaDhedhUmavat parvatavRtti atyantAbhAvapratiyogitvamasti / parvate mahAnasIyo vahnirnAstIti pratIteH, tathApi tasya pratiyogitA mahAnasIyatvena avacchidyate na punaH sAmAnyato vahnaH / vizeSAbhAve mahAnasIyatvAdivizeSa eva [tadavacchedakaH] vizeSAbhAvebhyaH sAmAnyAbhAvo'nya eva, [vizeSAbhAve yat kiJcitvena tathA sAmAnyAbhAve yAvattvena] ca viSayatAbhedAt, yatkiJcit iSTabhakSyAbhAvAt, yAvadbhakSyabhAvasya bhedAnubhavAt / vahnisAmAnyAbhAve pratiyogitAvacchedakaM vahnitvameva / dhUmasamAnAdhikaraNAnAM paTAderatyantAbhAvAnAM paTatvAdi eva pratiyogitAvacchedakaM na tu vahnitvam / tena vahnitvA'vacchedakAvacchinno vahnireva tena dhUmasya vahninA vyAptiriti siddham / athA'tra padakRtyAni / tena sAdhyena samaM tasya heto'sAmAnAdhikaraNyaM vyAptirityukte nityaH zabdaH prameyatvAt ityAdAvativyAptestadvAraNAya pratiyogitA iti / tathApi yatkiJcinmahAnasIyAdivaDheradhikaraNatvAvacchedena tadatyantAbhAvasya dhUmasAmAnAdhikaraNyena vyabhi For Personal & Private Use Only

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152 jitendra bI. zAha SAMBODHI cArisAdhAraNyAt, tatrAtivyAptistadvAraNAya apratiyogIti / tathApi nirghaTaM vahinamantaM parvataM pakSIkRtya ayaM vahnighaTarUpadvayavAn etaddhRmavatvAditi sAdhayati, tatrAtivyAptistadvAraNAya apratiyogitAvacchedakAvacchinnA iti, atra dvitvAvacchinnAbhAvasyaiva pratiyogitAvacchedakAvacchinnatvAt avacchedakaM anatiriktavRttitvaM, evamapi apratiyogitvasya sApekSatvena hetusamAnAdhikaraNAtyantAbhAveti tAvatyukte ayametat saMyogI etad vRkSatvAt iti avyAptiH tadvAraNAya apratiyogyasamAnAdhikaraNe'tyantAbhAvavizeSaNamiti paryavasannam, uttarapakSalakSaNam / atrA'yaM vimarzaH - kevalAnvayini avyAptamidaM lakSaNaM abhAvaghaTitavyApteH kevalAnvayini [avinAbhAvo hi sAdhyena vinAbhAvaH yadvA sAdhyena na vinAbhAvaH iti vA ubhayatrApi kevalAnvayini sAdhyAbhAvA'prasiddhyA tadaprasiddharityarthaH / ] aprasiddhaH na hi vizeSo'bhidheyaH prameyatvAdityatra sAdhyasyA'bhidheyatvasya kvApyatyantAbhAvaH saMbhavI tasya sArvatrikatvAt, na ca vizeSasya pakSatAdazAyAM sandigdhatvena AropyamANAbhAvaviSayatvamabhidheyatvasyApyastIti vAcyam, taddazAyAmapi tasya sandigdhatvena bhrAntyA vA AhAryarUpeNApi abhidheyatvAt sisAdhayiSA viraha saha kRta siddhyabhAvaH / pakSatA iti pakSalakSaNe'pi pakSatAdazAyAM sAdhyatve abhidheyarUpArthasya abhidheyatvAt / ataeva rucidatta ruciH pratiyogijJAnamAhAryyameva tAdRzasthale upayogIti / sisAdhayiSA ityAdi navyanaiyAyikalakSaNaM tu vicAryameva / "gagane ghanagajitena sisAdhayiSAM vinApi meghAnumAnAt / " etallakSaNasyA'prayojakatvAt, yadi abhidheyaprameyAdayo dharmA api abhAvapratiyoginaH syustahi kevalAnvayina eva na syuriti vipakSe bAdhakastarkaH / tena kevalAnvayini sAdhyasAdhanayoH sAmAnAdhikaraNyajJAnasya vRttimattva jJAnasyaiva kAraNatvAt tatrAnumitiH / atha uttarapakSalakSaNe'vyAptidoSaniSedhAya vyadhikaraNadharmAvacchinnAbhAvAMgIkAreNa samAdhatte / nanu dhUmavati mahAnasAdau samavAyasambandhAvacchinna valyabhAvamAdAya tadatra pratiyogirUpeNa sAdhyasAmAnAdhikaraNyamattveveti nAvyAptiriti cet ? na, sUtrakRnmate tadanaMgIkArAt / yat punaH kevalAnvayini tAdRzasAmAnAdhikaraNyAbhAvavattvaM gaganAdau prasiddham / abhidheyatvaprameyatvAdidharmANAM gagane asAmAnAdhikaraNyaM gaganasya kvA'pi avRtteH vRttirAdheyatA' gagane sarvasya AdhAratvAt, na ca tatra vyAptireva neti vAcyam, tatrAnumAnapravRtteH niSkalaGkatvena prameyatvAdyavacchedenaiva gRhyamANAyAH vRttimati prameye'bhidheyavyApteravazyavAcyatvAt iti cet ? na, 1. idamapi ayuktaM, vartataM vRttiH, astitva dharmaH / svarUpavRtteH svasminnevabhAvAt gagane ghaTAdivRttivyavahArikI nizcitA tu svasminneva svavRttiriti adhikaM sthAnAGgavRttau / For Personal & Private Use Only

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153 Vol. XXVI, 2003 cintAmaNiparIkSA : prathamo vimarzaH vRttimat prameyatvamAdAyaiva tatroktalakSaNasattvAt vRttimattvabhAgasya vyabhicArAvArakatvAt prameyatvamAtreNaiva tatra vyAptinirUpaNam / na ca prameyatvamAtramatiprasaktatayA na tannirUpakaM iti vAcyam, vyarthavizeSaNatvarahitatve sati vyabhicArivyAvRttatvameva na tu anatiprasaktatvamapi gauravAt / na cAtra vRttimatprameyatvasyaiva tathAtve tadavacchinnasyaiva vyApyatvaM syAt 'na gaganAderiti vAcyam, iSTApatterityAdi rucidatta rucAvapi kevalAnvayisAdhye / AkAzAdeH sAdhyAsahavRttitvakathanena sAmAnAdhikaraNyAbhAvasAdhanaM tadapi tataH sevAlajAlAvalambanaprAyam / svayameva zatazaH kevalAnvayini sAdhyA'bhAvaprasiddheriti bhaNanAt / [kiJca vyApyavyApakabhAvena / abhAvasAmAnAdhikaraNye vicAryamANe AdhArAdheyabhAvena gaganasya asAmAnAdhikaraNyaM na draSTavyaM aprayojakatvAt, tat prayojakatve tu abhAvasAmAnAdhikaraNyasiddheH vyatirekavyAptyA kevalAnvayitva vyAghAtAcca / ] evaM kevalavyatirekiNyapi avyAptamidaM lakSaNam / tathAhi - lakSaNe hi tena tAdRzena sAdhyena tasya hetoH sAmAnAdhikaraNyaM vyAptiriti vacanam / tattu kevalavyatirekiNi sAdhyAbhAvasAdhanAbhAvayoH sAmAnAdhikaraNyAbhAvAt dUramuktamiti / jIvaccharIraM sAtmakaM prANAdimattvAt ityatra anvayavyApterabhAvAt / ____ atha kevalavyatirekiNi vyatirekasahacAreNa anvayavyAptireva gRhyate iti rucidattarucizcet ? tatredaM vimarzanIyam - kiM tenaiva prayogeNa anyaprayogeNa vA ? tenaiva anvayasAdhane kevalavyatirekitvasaMjJAnupapattiH / prANAdimattvaM hetuH sAtmakatvasAdhakaM sAdhyAbhAvavyApakIbhUtAbhAvapratiyogitvAt, yadevaM tadevaM yathAnvayavyatirekI heturiti prayogAntarAdanvayasAdhane paramparAyAmatiprasaGgAt / ataeva rucidattarucigranthaH anvayiliGge'nvayavyApteH sAkSAd vaiziSTyaM, vyatirekiNi tu vyatirekavyAptestatpratiyogyabhAvapratiyogitvarUpaM paramparAvaiziSTyaM, tathA tadeva ca tatrAnumitijanake liGgaparAmarSe viSaya iti na tajjanyAnumitAvavyAptirityAhuH / punastatraiva / vyatirekiNyapi anvayavyAptireva gRhyate iti matena etallakSaNAbhidhAnAt / yathA tu tanmataM nAyuktaM tathAgre vakSyate tRNAraNimaNinyAyena avacchedakagrahaM vinApi hetutvagrahasaMbhavAt / 1. vyatirekiNi pratiyogyanuyogitvena niyAmakatvaM tena anvayavyAptimanumAya vyAptivaiziSTyaM AkSepAd gamyate / tathA pratiyogyasamAnAdhikaraNetyAdikaM / maNau uttarapakSalakSaNaM kevalavyatirekiNi avyAptamapi balAdanvIyate / dhUmAbhAvavAnayaM vahnayabhAvAt atra anvayavyatireke gamakaH tatra tatra dhUmAbhAvAbhAvo'rthAddhUmaH yatra yatra vayAbhAvAbhAvo'rthAdvahnirevaM na ayogolake vyabhicArAt / For Personal & Private Use Only

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154 jitendra bI. zAha SAMBODHI evaJca kevalAnvayisAdhyake hetau sAdhyavyApakasya vyatirekiNo dharmasya AkAzAdyatyantAbhAvasya sattvAt vyatirekiNi paramparayAnvayaM vinA'gamakatvAt hetutraividhyaM bAdhyatA sAmAnyataH pratiyogyasamAnAdhikaraNetyAdikaM vyApteruttarapakSalakSaNaM tyajyatAM iti prativandItarkaH / kiJca pratiyogyasamAnAdhikaraNeti atyantAbhAvavizeSaNaM saMyogAdisAdhyakadravyatvAdi (?da) niSTavyAptAvavyAptivAraNAya ityapi cintyam / idaM saMyogidravyatvAt ityatra mUlAvacchedena yathA narasaMyogo vRkSe zAkhAvacchedena tadabhAva eva saMyogasya avyApyavRttitvAt / yatra yatra dravyatvaM tatra tatra saMyogastadatyantAbhAvo'pi etad vRkSatvAvacchedena ubhayaM vyktmev| athA'yaM avacchedakabhedAdbhinna eva vizeSAbhAvarUpatvAt saMyogasAmAnyAbhAvastu vRkSAntaravRttiH, sa tu pratiyogyasamAnAdhikaraNa eveti kathaM lakSaNe'vyAptiriti cet ? na, adhikaraNabhedena abhAvabhedAbhAvAt / vizeSAbhAvasthale'pi sAmAnyAbhAvasya sattvAcca / vAyau yAvad / ' vizeSarUpAbhAvanirNaye'pi vAyau rUpaM na veti saMzayAnyathAnupapattyA sAmAnyAbhAvaH pRthaMgeva iti vyaktamAkare / na hi etadvakSavRttisaMyogasAmAnyAbhAvAtvRkSAntaravRttisaMyogasAmAnyAbhAvo'nya eveti vaktuM zakyam / tathA ca avacchedakabhedAd bhedaH / adhikaraNAntare'pi pratiyoginaH saMyogarUpasya ekatvAt abheda ityAgataM iti cet ? na, bhedAbhedasyApi iSTatvAt / tata evAvacchedakabhedena viruddhayorapyekatravRttirna viruddhA iti rucidattaruciravacchedakalakSaNavimarza vyaktaiva / na caivaM syAdvAdamatApattiH paramANurUpA nityA bhUH kAryarUpA tu anityA pArthivatvAvacchedena ubhayarUpatAyAM viSayabhedena svIkRtatvAt / / tadvicAre arthAntaratvAcca / prakRte tu pratiyogyasamAnAdhikaraNatvasyA'nizcayAt vyarthaM vizeSaNaM lakSaNe'bhavat / na dvaiyarthye vizeSyasyApi asAmarthyAt vizeSaNAbhAve viziSTasyApi abhAvAcca / nityaH zabdaH dravyatve sati asparzavatvAt iti prayogavat iti kRtaM vistareNa / kevalAnvayi sAdhyamapi anvayavyatirekivat sAdhyasAmAnAdhikaraNyaM nizcitam / kevalavyatirekiNyapi paramparayA tanniyamAt vaividhyaM uktameva / 2. atrAdyaNAvacchinne ghaTe dravyatvaM saMyogAbhAvAd vyabhicAraH / 3. anye tu apratiyogibhedena abhAvabhedApyugame ghaTapratiyogikAnAM caturNAmabhAvAnAmabhedaH syAt iti, tatkAla tatsaMsargatAdAtmyAtmakAvacchedakabhedena tatra bhedaH sarvasammataH iti sAmAnyasyAvacchedakasya sattve tadavacchinnAbhAva Avazyaka eva / For Personal & Private Use Only

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Vol. XXVI, 2003 cintAmaNiparIkSA : prathamo vimarzaH 155 anyonyAbhAvalakSaNamapi yatsamAnAdhikaraNA'nyonyAbhAvapratiyogi yadvanna bhavati tena samaM tasya sAmAnAdhikaraNyaM vyAptiriti / dhUmavatsamAnAdhikaraNA'nyonyAbhAvapratiyogi vahnimat na bhavati iti vahninA dhUmasya sAmAnAdhikaraNyaM iti phalito'rthaH / rucidattarucirapyatra yathA - yat samAnAdhikaraNA'nyonyAbhAvapratiyogitAvacchedakaM yadavacchinnaM yanna bhavati tadavacchinnena yena yasya sAmAnAdhikaraNyaM tayorvyAptiH / na caivaM sAdhyasAmAnAdhikaraNyamastu kiM pUrvapratIkena iti vAcyam, gandhAdivyabhicAriNi dravyatve'tivyAptivArakatvAt / atraivaM vimarzaH - anyavRtti vahni tadvatoranyavRtti dhUmavat niSThA'nyonyAbhAvapratiyogitvAt vyadhikaraNa dhUmadhvajadhUmayo na vyAptiH kintu tattaddhUmasya svasamAnAdhikaraNa tattad vahninaiveti vacanAMt, pArvatIyadhUmena pArvatIyavahnAptipratipattyA nirmUlatvam / tato vyAptiprakAraka pakSadharmatA jJAnajanya parAmarSasyApi nirmUlakatvam, tajjanyAnumiterapi AkasmikatvaM prasajyate / na caitadayuktam / rucidattarucAvapi vyApteH yattadbhyAM ananugatatvena tadviSayakaparAmarSasyApi tathAtvAdanugatAnumiti prati kathaM hetutA ? tathA ca kathaM nAnumititvaM Akasmikam ? pakSatAderapi yaccAdighaTitatvena ananugatatvAt iti, evaJca tattad dhUmavahnayoH pakSamAtravRttitvena vyabhicArA'vArakatvenAsAdhAraNyAt / na ca pArvatIyasAdhyasAdhanayoH vyAptinizcaye mahAnasIyau dhUmAgninidarzanaM iti vAcyam / udAharaNe'pi udAharaNAntarApekSayA'navasthAnAt, parasparApekSayA anyonyAzrayAt, udAharaNAnupasthitau vAdino nyUnanigrahApattezca / ekavyaktikAnumAne ayaM ghaTaH etattvAdityAdau tathA abhedAnumAne ayamasmAdabhinnaH, etattvAdityAdau anyonyAbhAvAnapekSayA'pi anumiterjAyamAnatvAt ityalaM prasaktAnuprasaGgena / .atha yathA kathaJcit kevalAnvayinyapi sAdhyAbhAvaprasiddhi mAtreNaiva prakRtasaGgati manvAna: kazcit vyadhikaraNadharmAvacchinnapratiyogitAkaM abhAvaM vyavasthApayati / athedaM vAcyaM jJeyatvAt ityatra samavAyasambaddhatve na vAcyatvaM ghaTa eva nAsti / vAcyatvasya ghaTe svarUpasambandhAt / na ca svarUpamAtre sambandhatvameva nAsti, "sambandho dvividhaH" iti sarvatravacanAt, iti vAcyam / gaurohamiti zarIre'pi mama haste svarNavalayamityAdi pratyayavat bhedAbhedavivakSaNAt [ekamaikaviruddhatA'pi avacchedakabhedAdiSTaiva] / kapAle ghaTaghaTAnyonyAbhAvayoH sahaivavRtteravirodhAt, ataeva sambandhapadavAcyatvamapi svarUpasyeti / 1. ghaTo gandhavAn dravyatvAt / 2. asAdhAraNahetvAbhAsatvam / 3. svarUpasvarUpavatorbhedena ubhayanirUpaNIyatva svasAdharmyAt / For Personal & Private Use Only

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jitendra bI. zAha atrA'yaM tAdRzAbhAvaH kaizcinneSyate / tadAzayastu evam yadi gavi zazIyaM zRGgaM nAstIti pratItyA vyadhikaraNadharmA' vacchinnapratiyogitAkAbhAvo'bhyupeyaH tadA paTatvAvacchinna ghaTe ghaTatvaM nAstIti pratItyA vyadhikaraNa dharmAvacchinnA'dhikaraNatAkopyatirikto'bhAvo'bhyupeyaH syAt / na ceSTApattirapasiddhAntatvAt iti cet ? na, adhikaraNabhedenA'bhAvabhedAbhAvAt / kiJca 'jAtipratyAsattiradhikaraNatvam 2 iti mAdhavastacca vyadhikaraNadharmAvacchinnapratiyogike'bhAve nAsti, nApi tAdRzAdhikaraNatAke'pi / abhAve jAteH pratyAsatterasambhavAt, na caikArthasamavetatvapratyAsattirapi bhUtale ghaTAbhAvaH / ityatra bhUtalasvarUpAt abhAvasya svarUpeNa bhedAGgIkArAt / atra tAdRzAdhikaraNatAke abhAve svIkriyamANe, ghaTe ghaTatvasya sattvAt / savizeSaNe vizeSye bAdhe sati vidhiniSedhau vizeSaNamupasaMkrAmata iti nyAyena tatpratIteH ghaTe paTatvAbhAvamAtraviSayatvApattistena na vyadhikaraNadharmAvacchinnA'dhikaraNatAko'bhAvaH svIkArya : iti / . tatrA'pi paraH prAha hanta ! evaM gavi zrRGgasya sattvAt tat pratIteH savizeSaNe hIti nyAyena zrRGge zazIyatvAbhAvamAtraviSayatvena kathaM vyadhikaraNadharmAvacchinnAbhAvaH siddhyati yasyobhayatratulyatvAt / ata eva pAkarakte ghaTe idAnImayaM na zyAma iti dhIH, zyAmatvavizeSaNamAtrasyAbhAvamavagAhate / tata eva yaditvayA gavi zrRGgasattve'pi pratiyogitAvacchedakAvacchinnasya abhAvavirodhitvAt zazIyatvAvacchinna zRGgAbhAva: svIkriyate / tadA ghaTe ghaTatvAvacchinnaghaTatva sattve'pi adhikaraNatAvacchedakAvacchinne pratiyogitAvacchedakAvacchinnasattvasyAbhAvavirodhitvAt, paTatvAvacchinne ghaTe ghaTatvAbhAvopyavazyaM abhyupeyaH / iti cet ? na, kRtottaratvAt / adhikaraNadvArA abhAvabhedAnaGgIkAre adhikaraNatAvacchedakAvacchinnatvena abhAvasya durghaTatvAt / [ yadapi pratiyogyavRttiH dharmo na pratiyogitAvacchedakaH tatrApi avacchedakaM vizeSaNatA vizeSaH / tadddvidhAsamAnAdhikaraNaM anyUnAnatiriktavRttiH / dhUme dhUmatvavat dvitIyaM vyadhikaraNaM bhUtalaM ghaTAbhAvavat, atra svarUpasambandha eva tena vAcyatve pratiyogini samavAyitvAbhAva eva dharmovacchedaka: svarUpata eva tat pratiyogitAvacchedakaM samavAyitvaM vyadhikaraNaM abhAve svarUpasambandhena / ] 156 - - 1. zazIyatvaM carmaNi prasiddhaM zrRGge tu tat asadeva bhramavibhvatvena anyayAkhyAtaM vA avacchedakaM / zuktau idaM rajataM atra asadapi rajatatvaM dharmiNi avacchedakam / 2. sAmAnyAdau jAtipratyAsatterabhAvAt / prameyaM sAmAnyamabhidheyaM sAmAnyamiti pratyago nopapadyate / sAmAnAdhikaraNyAbhAvAt / saMyogAdisambandhAbhAvAt sAmAnyAdau prameyatvasya anadhikaraNatvameveti cet ? na, sAkSAjjAtisambandhAbhAve'pi paramparayA jAtisambandhAt prameyaM sAmAnyamabhidheyaM sAmAnyamiti vyapadezaH / tataH sAmAnyAdau prameyatvaM abhidheyatvaM aupacArikameva / upacAro'pi kutracit sato vastutaH / na punaH sArvatrikArthasya gaganavat / evamapi prameyatvaM na sarvatra siddham / For Personal & Private Use Only SAMBODHI

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Vol. XXVI, 2003 cintAmaNiparIkSA : prathamo vimarzaH 157 atha vyadhikaraNadharmAvacchinnAbhAvasya pratiyogI sarvathA asanneveti kathaM vyadhikaraNadharmAvacchedena tasya sattvam ? tathA ca grAmo nAsti kutaH sImA ? iti / na hi napuMsakamupacArazate'pi apatyo nAyAlamiti cet ? na, [abhidheyena vRttimat prameyatvena vyAptiH, paraM vRttimatpadasya vyabhicArA'vArakatvAt / prameyatvena vyAptigrahaH tathA samavAyitvasya aprasiddhyA vAcyatvamAtrasyeva zazIyatvaM vihAya] zrRGgatvasyaiva pratiyogitvAt, tatra ca vyadhikaraNadharmo'vacchedakaH / tathA ca tadvaiziSTyajJAnaM tatrAnyathAkhyAtirUpameva / yathA kapAleSu ghaTasya samavAye na vRttiH / paraM saMyogasambandhaviziSTaghaTasyAbhAva eva / evaM [lAghavAt pratiyogitvenaiva abhAvavirodhitvaM na tu pratiyogitAvacchedakAvacchinnatvena / ataeva ghaTavati ghaTapaTau na staH iti vyAsajyavRttipratiyogiko'bhAva eka ghaTa pratiyogiko na siddhyatIti / ] pratiyogyadhikaraNasaMsargajJAne iva tadvyadhikaraNadharmAvacchinnapratiyogi jJAnasya AhAryasyaiva tatropayogitvAt / athAdhikaraNe pratiyogi saMsargAropapUrvikaiva saMsarganiSedhapratItirutpadyate / na ca gavi zrRGgasaMsargAropaH sambhavati / tasya gavi sattvAdeva, tathA ca tatra zrRGgAbhAvapratItiH kathamityapi na vAcyam / na hi pratiyogi saMsargAropatvena tatra hetutvam / kintu bhramapramAsAdhAraNyena pratiyogisaMsargijJAnatvenaiva abhAvadhIhetutvam / evaJca zazIyatvasyaiva pratiyogitAvacchedakatvAt zrRGgatvabhAnasAmastyA ca pratiyogini zrRGgatvamapi bhAnamiti zazIyatvamiha nAstIti na pratItiH, kintu tadavacchinne zrRGgarUpe pratiyogini abhAvapratItiH / na hi pratiyogitAvacchedakamAtrameva pratiyogini bhAsate, prameyo ghaTo nAstItyatra atAdRzasya apratiyogitAvacchedasyApi prameyatvasya ghaTe bhAnAt ityAdyadhikamAkaraprakAze / evaM vAcyatvaM na kvacit samavetamiti, atra vyadhikaraNadharmAvacchinnAbhAvasiddhau [gaganAravindaM surabhItyatrApyAzrayAsiddhiH tAdRzAbhAvena jJeyA, tata evAgre yo kamalamiti nizcitAnanvayavattvena apArthikamiti / tata] pratyAdiSThA kevlaanvyitaa| tadabhAve kevalavyatirekitApyastA / tathA ca hetusamAnAdhikaraNAtyantAbhAvA'pratiyogitA vacchedakAvacchinnasAdhyasAmAnAdhikaraNyaM vyAptiriti zrIgaGgezopAdhyAyAdiSTaM uttarapakSalakSaNaM * spaSTapratiSThaM niSTaGkitamiti / asmanmate tu avinAbhAvo' vyAptiriti lakSaNam / tadarthastu hetoH dhUmasya sAdhyena vahninA vinA na bhAvaH vinA vyatirekeNa na bhAvaH2 iti paryavasannaH / avinA anvayena dhUmajJAnAd vahnijJAnarUpeNa bhAva iti / etAvatAkaroktottarapakSalakSaNe kevalAnvayitAdyatiriktatAdipadena lakSaNasamanvayaH kAryaH / iti zrImaNiparIkSAyAM vyAptilakSaNaparIkSA prathamavimarzaH sampUrNaH 1. avinAbhAvaH, sAdhyena vinAbhAvaH, sAdhyena na vinAbhAvaH iti vA ubhayatra kevalAnvayini avyAptiH, tattanmadhye / 2. sAdhyavyatireke na bhavatItyarthaH / For Personal & Private Use Only

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dvitIyo vimarzaH atha vyarthavizeSaNatva' rahitatve sati vyabhicArivyAvRttitvameva hi dharmasya vyAptinirUpakatve tantraM, na tu anatiprasaktatvamapi gauravAt iti vacanAt avyabhicaritatvalakSaNe vyabhicArijJAnasyaiva vimarza ucitaH, tena sAdhyatvAvacchedakAvacchinnapratiyogikAbhAvavavRttitvaM hi vyabhicAra iti lakSaNaM vimRzyate / evaM sati sAdhyatAvacchedakAvacchinna sAdhyAbhAvA'sAmAnAdhikaraNyamavyabhicArastathA ca kevalAnvayini sAdhyake avyabhicArarUpavyAptidurupapAdaiva / atha tatra kevalAnvayi sAdhyasAmAnAdhikaraNyamAtrajJAnaM kevalAnvayA'numitiprayojakaM iti cet ? tadA vyabhicArabhrame'pyanumityApattiH / tAdRzajJAnasya tadApyakSateH / tata eva uktaM kevalAnvayini / tAdRza sAdhyAbhAvasAmAnyAdhikaraNyAbhAvo vyAptistathA vA aprasiddhireveti / evaJca kevalAnvayi sAdhyake prayoge etad vyabhicAralakSaNasya phalito'rtho vipakSavRtti tadasambhavi / kevalavyatireki prayoge ca ativyAptaM, tatrApi sAdhyatAvacchedakAvacchinnaH sAdhyAbhAvavati ghaTAdau prANAdimatvasya vRtteH / evaM idaM saMyogidravyatvAdityAdi saddhetAvapi vyAptaM, tatrApi tAdRzAbhAvavati mUle dravyatvavRtteriti / tato hetusadbhAve sAdhyA'sadbhAva eva vyabhicAralakSaNaM yuktaM / ayogolake hetubhUtavahnisattvepi sAdhyAbhimatadhUmasya asadbhAvAditi, na cAtra pakSatAdazAyAM dhUmA'sadbhAvasyAnizcitatvAt, kathametallakSaNaM vicakSaNam / pakSe pakSasame vA na vyabhicAra iti vAcyaM, vahneraGgArAvasthAyAM prAgeva tannizcayAt ayogolake tatsAdhanabAdhApatteH / evaM tAvaccharIraM tadavacchinnaM nabhazca dvayamapi sAtmakaM prANAdimatvAt / atra jIvaccharIrasAtmaka 1. zabdo nityaH guNatve sati akAraNatvAt guNatvaM vyartham / 2. sAdhanaM sAdhyAtyantAbhAva sAdhyAtyantAbhAva / (?) 3. anyathA mastake chinnepi kabandhAdau nRtyaM ghaTate na caivaM vyabhicAritvameva vyabhicarito vyatirekI sAdhAraNahetvAbhAsa eveti vAcyaM, zAstreSu sarvatra saddhetutvakathanAt / 4. prANAyAmakaraNe "aSTAGgulavahed vAyuranalazcaturaGgalaH, dvAdazAGgalamAhendre SoDazAGgalavAruNam / " iti / tathA pratyakSeNa kAyato bahirnabhaHpradeze mANAdimatve satyapi sAtmakatvAbhAvAt / For Personal & Private Use Only

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Vol. XXVI, 2003 cintAmaNiparIkSA : dvitIyo vimarzaH 159 tvasya prANAdimatvasamAnAdhikaraNAtyantAbhAvA'pratiyogitve'pi tanniSTha dvitvasya hetasamAnAdhikaraNAtyantAbhAvapratiyogitvAt sAdhyatAvacchedakAvacchinna pratiyogikAbhAvavavRttitvameva, tato vyabhicAralakSaNamativyAptam / na cAtiriktavRttitayA dvitvaM nAvacchedakaM iti vAcyam ? yAdRgUpeNa sAdhyaM tAdRgrUpeNa avacchedakatve anatiriktavRttitvAt / na cAkAze sAtmakatvaM bhinnasambandheneti dhyeyaM, saMyoge sambandhena ubhayatra jIvaccharIre nabhasi ca tAdRzatvAt / tata eva zrotrAvacchinnapradeze zabdajJAnaM aindriyakaM jAyata iti / atha anyathA nirvikalpakAdapi ghaTo nAstIti pratItyApatteH, ityatrApi vimarzaH - nirvikalpakaM jJAnaM saprakArakaM ni:prakArakaM vA ? nAdyaH apasiddhAntAt / niHprakArakaM cet ? jJAnatvasyaiva parAhatiH, jJAnasya prakAzarUpatvena dIpAdivat nirviSayatvavirodhAt / jJAnena satA tattvena atattvena vA kiJcit jJApanAyameva / tata eva tatsAdhane viziSTajJAnaM vizeSaNajJAnapUrvakaM iti prayogaH / atha nirvikalpake vizeSaNajJAnaM smaraNarUpaM saMskAropanItaM pravartate iti cet ? tarhi abhAvo'pi tathaiva pratIyatAm / atha ni:prakArakatvAt tasya 'avyaktaM jJAnaM kiJcit' ityanumIyate iti cet ? evamapi bhAvatvamAtranirNaye'bhAvatvanirAsapakatvabalAt pratipattavyaH / na ca nirAkAratvAt tAvAnapi prakAzo durghaTa iti vAcyaM, savikalpakaviSayIbhUtabhUtalAvacchedena ghaTo nAstIti pratItirvaiziSTyAvagAhinImAbhUt, paraM jJAnatvAnyathAnupapattyA kiJcidbhAvatvena prakAzo yukta iti tadA'bhAvatvaniSedhaM vinA tadanupapattiriti / [gauriti jJAne yathA gotvAMze nirvikalpakatvamevamasyApi nirvikalpakatvamityarthaH, ityAnumAnaprakAze / ] ni:prakArakatvaM tu asya tAratamyenaiva samarthanIyam, ayamasmAd gururayamasmAllaghuriti vyavahAravat / anyathA yathArthatvameva durupapAdam / sAkSAt karomIti pratIteH pratyakSapramAtvavyApyatvAditi sAkSAt karomIti kriyAyAH karmasApekSatvAt karmApi kiJcitbhAvatvAdi AvazyakameveSTavyamiti / zazazrRGgaM nAstIti pratItiH zaze zrRGgAbhAva ityarthaH / atrApyayaM vimarzaH - zazazrRGgaM pakSIkRtya nAstIti sAdhyamabhAvaM kurvatA kutrApi aprasiddhatvAditi heturAkSipta eva / tatrA'yaM 1. sAtmakatvAbhAvavati ghaTe prANAdimatvAbhAvaH tena hetaH prANAdimatvaM tatsamAnAdhikaraNo'tyantAbhAvo ghaTapaTAdestathA nabhaso'pi ta ghaTapaTAdyabhAvapratiyogi sAtmakatvaM / evaM ca jIvaccharIre sAtmakatve sAdhye nabhaso'bhAvapratiyogi sAtmakatvaM jAyate, nabhotyantAbhAvasya pratiyogitve nabhasi tat samAnAdhikaraNatve na dvitvAvacchinnasAdhanAt / 2. na hi tat dvitvAvacchinnaM jIvaccharIramAtraM kintu nabho'pi dvitvasya ubhayatra pryaapteH| For Personal & Private Use Only

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160 jitendra bI. zAha SAMBODHI pakSaH - pramANasiddhastadanyo vA ? nAdyaH - aprasiddhaH, nAntyaHpramANAsiddhatve hetorAzrayAsiddheH, vikalpasiddhasya pakSasya tanmate'naGgIkArAdeva nAtroktaH / zazapakSIkRtya zrRGgAbhAve sAdhye samavAyitvAvacchedena saMyogAvacchedena vA ? nAdyaH - vyadhikaraNadharmAvacchinnA'naGgIkArAt, nAntyaH kutracit kautukAdau tatsaMyogasyApi sambhAvanIyatvAt / yataH gaganAdau dravye kiJcidavacchedena paramANvAdisaMyogo na bhUto na bhAvI na vartamAna ityasya pramANAbhAvena nizcetumazakyatvAditi rucidattaruciH zucireva / ___tato gavi zazIyaM zrRGgaM nAstIti pratItireva pramANam / gavi zazazrRGga iti samastapadavAcyaM, padArthamuddizya tadabhAva pratipAdyate tadA prasaktasya niSedho na punaH kutrApyaprasaktasya / na cAropeNa tanniSedho'pi yuktaH, tatrApyanAropyapUrvakatvaniyamAt / zazazrRGgatvamaprAmANikameva, tadadhyavasAye nivezya niSedhyaM / na ced gaganAravindaM surabhItyAdau AzrayAsiddhiranupapannA syAt / ' ito'dhikaM prAguktameva / atha pratiyogitvaM na virodhitvaM sahAnavasthAnaniyamalakSaNam / gotvA'zvatvayorapi tathAtvAdativyApteH, anyonyAbhAvapratiyogini abhAvAt, ca ghaTaghaTAnyonyAbhAvayoH kapAle sahaiva vRtterityarthaH / atra anyonyAbhAvepi avyApyavRttitvaM cintyam / saMyogAdau apratiyogitvApattizca / AkAzAderghaTAtyantAbhAvapratiyogitvApattirityapi dUSaNamatra draSTavyam / / abhAvavirahAtmatvaM vA ityatra nanu abhAvasya viraha: ityAdiH SaSThyarthaH sambandhitvamAtraM pratiyogitvaM vA ? nAdyaH-samAnAdhikaraNayorghaTAbhAvapaTAbhAvayoH parasparaM pratiyogitvApatteH / nAntyaH-AtmAzrayAt / iti cet ? na svarUpasambandhavizeSasyaiva SaSThyarthatvAt / na caivaM sa eva pratiyogitvamastu lAghavAditi vAcyam / tAvanmAtrasya anyonyAbhAvapratiyoginyapi gatatvAt / kvacit saMyogavati dravye anyonyAbhAvo vyApyavRttiranyathA saMyogasya taMtra tathAtve tasyA'vyApyavRttitvApattiH / atra vyApyavRttitvamuktam / tato'trApi vimarzaH / nanu avacchedakatvaM nAvacchittipratyayajanakatvam / janakatvasya niyamaH na tvena anyonyAzrayAt, nA'pi anyUnAnatiriktadezavRttitvaM dhUmatvasyApi vahnisAmAnAdhikaraNanyUnadezavRttitvAt AlokAdau vahnisamAnAdhikaraNe avRtteH / nApi tadanatiriktadezavRttitvaM / idaM sukhi AtmatvAt ityAdau vyabhicAriNi gatatvAt Atmatvasya sukhasamAnAdhikaraNatvena Atmatvasya sukhasAmAnAdhikaraNyAnatiriktavRttitvAt, na ca sAdhyAbhAvasamAnAdhikaraNAvRttitvaM 1. samavAyitvAvacchedena zrRGgasya pratiyoginaH zazIyatvaM pratiyogitAvacchedakaM ....tastathA coktam / For Personal & Private Use Only

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161 Vol. XXVI, 2003 cintAmaNiparIkSA : dvitIyo vimarzaH tat / AtmatvaM tu IzvarAtmani sukhAbhAvasamAnAdhikaraNameveti vAcyaM kevalAnvayinyabhAvAt [kevalAnvayini sAdhyAbhAvasyaiva aprasiddhaH] / nApi sAdhyasAmAnyAdhikaraNyAbhAvAdhikaraNA'vRttitvam / AtmatvaM tu IzvarAtmavRttitvAvacchedena sukhasAmAnAdhikaraNyAbhAvAdhikaraNameveti vAcyam / evaM hi ayametat kapisaMyogI / etad vRkSatvAdityAdAvavyAptiH syAt / etad vRkSatvasyApi mUlAvacchedakabhedena / etat kapisaMyogasAmAnAdhikaraNyAbhAvAdhikaraNatvAt / etadvRkSatve saMyogasAmAnAdhikaraNyasatvAt kathaM tadabhAva iti yadi tadetadAtmatvepi tulyam / avacchedabhedena viruddhayorapyekatravRttirna viruddhA ityapi tulyamiti cet ? atra brUmaH ___ adhikaraNaikadezAvacchedena sAdhyasAmAnyAdhikaraNyAbhAvavAn yaH tadavRttitvaM vivakSitam / ityaadyaakrprkaashe| anyetu - 'avacchedakatvaM svarUpasambandhavizeSaH, saMyogAdiSu zAkhAdau sa evAvacchedakatvaM saMyogasya vRkSe samavAyaH sambandho'vacchedakaM vizeSaNatAvizeSa iti guNa kiraNAvalyAM abhidhAnAt / tenAvacchedakalakSaNA'nanugame tadghaTitavyAptyAdilakSaNe'pi ananugama eva / tathAhi - kvacit sAmAnyalakSaNA pratyAsattistayaiva vyAptigrahaH dhUmatvAvacchedena vahnitvAvacchedena ca sakaladhUmavaDhyorvyAptiH / kvacinmahAnasIyAdyavacchedabhedena tattadvayAdereva mitho vyAptiH, na ca dhUmamAtre sarvadhUmavyaktestathAtvena dhUmamAtrasya vahnimAtreNa vyAptiriti vAcyam / ni:phalagauravAt avacchedakAnAM tAvatAmajJAnepi vyAptibodhAcca / guNavAn dravyatvAt ityAdau sAdhyatAvacchedakaM pratiyogitAnavacchedakaM syAt tAdRg rUpeNa vyAptigrahaH / pRthivItvAdau gandhavyaktivyApyatve / sAdhyatAvacchedaka tadavacchedakaM yatra pratiyogitAvacchedakatA'navacchedakamAdAyaiva vyAptigrahaH / daNDyAdau paramparayA sambaddhaM daNDatvAdikamevAvacchedakaM, tathA ca hetumanniSThAbhAvapratiyogitAnavacchedakaM sAdhyatAvacchedakaM yat tat avacchinnasAmAnAdhikaraNyena vyAptigrahaH / sAdhanAdhikaraNapade'pi sAdhanatvAvacchedakaviziSTAdhikaraNavyAkhyayA sAdhanatAvacchedakasambandhena sAdhanAnvaye ca abhAvapi pratiyogivyadhikaraNatvena vizeSaNena ca vyAptinirNaye ananugamAt / na cAtra vyApterananugatatvepi tad jJAnAnAM vyAptipadavAcyatAvacchedakAvagAhijJAnatvena hetutvamiti vAcyam / yadvA sambandhajJAnatvena tadjJAnAnAM hetutvamiti vAcyam / ubhayatrAtiprasaGgAt parAmarSarUpavizeSasAmagrIvilambena anumityanupapatteH / vastutastu tad tad . 1. rUpatvavyApyajAtimadvAn pRthivItvAdityAdivat / For Personal & Private Use Only

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162 jitendra bI. zAha SAMBODHI vyAptijJAnAnAM tat tadanumitivizeSa eva janakatvam / na caivaM anumititvaM AkasmikaM / tad vikAraNA prayojyatvam aprAmANikatvaM vA ? Aye - iSTApatteH, nityavRttimanastvAdInAmiva kAraNA'prayojyatve avirodhAt / na ca kAryamAtravRttijAteH kAraNaprayojyatva niyamaH / aprayojakatvAt dvitIye tu aprasiddhiH / ananugatamatereva pramANatvasambhavAt / tato yadvA pratyakSatvasya jAtenityavRtti vRttitayA kAryatvAnavacchedakatve'nugatamateH pratyakSatvajAtirevamatrApi anumititvaM bhavedapi paraM lakSaNAnirNaye vyAptisvarUpA nirNaya eva / tata evAnumAnaprakAze upAdhiprakaraNepyuktam / svayaM lakSaNakaraNAsAmarthya tad vyAvarttanAya tatra vizeSaNAntaraprakSepasyA'nucitatvAt / yattu punaH sUtritam / na caivaM ananugamo doSAya kasya vyAptiriti ananugatasyaiva lakSyatvAt iti tadapi vimarzanIyam / pUrvapakSe / nanu anumitihetuvyAptijJAne kA vyAptiH ityeva pUrvapakSabhUmitvAt / yadyapi atra bahuvaktavyaM tathApi vistarabhayAd uparamyate / iti zrImaNiparIkSAyAM dvitIyo vimarzaH / For Personal & Private Use Only

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tRtIyo vimarzaH atha upAdhisAdhitavimarzaH sAdhyavyApakatve sati sAdhanAvyApakaH upAdhiH yathA ArTendhanaM upAdhiH ayogolakaM dhUmavat vahnaH / yatra yatra dhUmastatra tatra ArTendhanAgnisaMyogaH / iti sAdhyavyApakatvam / yatra yatra vahnistatra tatra na ArTendhanAgnisaMyogaH zuSkandhanaprayoge'pi vahnisadbhAvAt / atra prayoge sa zyAmo mitrAtanayatvAt pUrvajAtaSaTputravat / zAkapAkajatvamupAdhiH, na cAyaM zuddhasAdhyavyApakaH / yatra yatra zyAmatvaM tatra tatra zAkapAkajatvaM iti nAsti zyAmaghaTe vyabhicArAt, tadA naratvaM sAdhanadharmaH tadavacchedena mitrAtanayatve vyApakaM zyAmatvaM, evaM sAdhanadharmAvacchinnasAdhyavyApakatvaM zAkapAkajatvarUpe upAdhau iti / atra prAguktalakSaNasya avyAptizuddhasAdhyavyApakAbhAvAt / sAdhanadharmAvacchinnasAdhyavyApakasya upAdheranyatvAt / atha sAdhanAvacchinnasAdhyavyApakatvamupAdhitvaM vivakSitamiti cet ? na, vAyuH pratyakSaH prameyatvAt ityAdau pakSadharmabahirdravyatvAvacchinnasAdhyavyApake rUpavatvAdau upAdhau avyApteH / atha pakSadharmAvacchinnasAdhyavyApakatvaM vivakSitamiti cet ? na, tatrApi zAkapAkajatve avyApteH / yat kiJcit dharmAvacchinnasAdhyavyApakatvaM vivakSitaM ityapi na, mUlAnumAne mahAnasAtvAbhAvasya upAdhitApatteH, pakSe parvate mahAnasatvAbhAvasya satvAt na ca dhUmavyApakaH dhUmavati mahAnase tadabhAvasya asatvAt / / atha paryavasita sAdhyavyApakatve sati sAdhanAvyApakatvaM upAdhitvamiti yad dharmAvacchedena sAdhyaM prasiddhaM tadavacchinnaM paryavasitaM sAdhyaM sa ca dharmaH kvacit sAdhanaM kvacit dravyatvAdi / kvacinmahAnasatvAdi / iti cet ? tadapi na ananugamAt, na ca tRNAraNimaNinyAyena tasyApi gamakatvamiti vAcyam / tathA gamakatvepi lakSaNe anyonyAzrayAt / tathAhi-sAdhyaprasiddhyavacchedakadharmadvArAparyavasitatvavizeSaNasiddhau upAdhilakSaNasiddhiH tatsiddhau paryavasitatvavizeSaNasiddhiH, sAdhyasya vizeSyasya vyabhicAraparihArArthaM vizeSaNasya upasthApanAt zuddhasAdhyavyApake upAdhau vizeSaNavaiyarthyAcca / kiJca sAdhyaprasiddhyavacchedakadharmasya yAvatvaM For Personal & Private Use Only

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164 jitendra bI. zAha SAMBODHI vivakSitaM yat kiJcittvaM vA ? nAdyaH - vAyuH pratyakSaH pratyakSasparzAzrayatvAt, ityatra udbhUtarUpavattvasya anupAdhitApatteH / tasya sAdhyaprasiddhyavacchedakadharmaprameyatvAdyavacchinnapratyakSatvA'vyApakatvAt / nAntyaH - mUlAnumAne'pi dhUmaM mahAnasatvAdyavacchedena prasiddhavahnivyApakavyaJjanavattvAderupAdhitApatterityAdi ni:phalagauravAt karakAH pRthivI / kaThinasaMyogavatvAt ghaTavat ityAdau anuSNAzItasparzavattvasya upAdheH sAdhanavyApakatvAt / dezAntare narANAM zAkapAkaM vinApi zyAmatvopalabdhezca ! ataeva kokilAdisAdhAraNena mitrApuSTatvena mitrAtanaye zyAmatvasAdhane / mitrAtanayatvAvacchinnazyAmatvavyApakaM zAkapAkajatvaM nopAdhiH syAt / astyatra AkAzaM zabdAt prasiddhAzrayavat, ityatra ghaTAderupAdhitvaM [ghaTavyabhicAritvena AkAzAdivyabhicAritvapramAsambhavAt] / yatra yatra AkAzaM tatra tatra ghaTAdirityAkAzasatvavyApakaM ghaTAdivAstavam / evaM sAdhanaM zabdaM na vyApnoti / zabde ghaTAdi abhilaSitavastvaniyamAt / atra [vahnidhUmaH vyabhicArI, ArTendhanavyabhicAritvAt] yadvyabhicAritvena liGgena sAdhanasya sAdhyavyabhicAritvaM pramIyate sa upAdhirityarthe ghaTavyabhicAritve zabde AkAzAdivyabhicAritvapramA syAdeva / na cAtra AkAzasya astIti vacanena vRttimattvaM tadevA'sat iti vAcyaM samAropeNa saMzayAdinA tadavirodhAt / ghaTavyabhicAritvaM ghaTAtyantAbhAvavavRttitvaM / evaJca ghaTAdAvapi alakSye upAdhilakSaNagamanAd ativyAptiH / etena yadvyabhicAritvena sAdhanasya sAdhyavyabhicAritvaM iti upAdhisaGgrAhakasUtramapi nirastaM jJeyam / yattu avyabhicAritvaM ca tatsamAnAdhikaraNAtyantAbhAvA'pratiyogitvam / tatrA'pi ayaM vimarzaH - . dhUmasamAnAdhikaraNAtyantAbhAvA ghaTAdInAM tatpratiyogitvaM teSu eva na tu vahnau / tathA AkAzasyApi atyantAbhAvA'pratiyogitvameva / ata eva AkAzAtyantAbhAvaH kevalAnvayI avRttimataH padArthasya vRttimatsu anyonyAbhAvena atyantAbhAvasyApi niyamAt / pakSetare lakSaNAtivyAptiH na ca vAcyaM, tatra anukUlatarkAbhAvena sAdhyavyApakatvAnizcayAnnopAdhitvaM iti vAcyam / upAdhitvAbhAve'pi lakSaNAtivyApakatve'nantarAyAt / bhavatu voktanyAyena sakalAnumAnabhaGgabhayAt pakSetaro nopAdhiH tathApi lakSaNamativyApakameveti pUrvapakSe zrImadupAdhyAyagaGgagezAnAM vaco'pi vyaktam / ityalaM vistareNa / iti zrImaNiparIkSAyAM tRtIyavimarzaH For Personal & Private Use Only

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caturtho vimarzaH atha evambhAvatvavyAvRttyA dhvaMse' janyatvA'nityatvayoH sambandho nivartamAnaH pakSadharmatAbalAd anityatvAbhAvamAdAya siddhyati, iti' upAdheruttarapakSe vacanaprasaGgAt pakSadharmatApi vimRzyate / sisAdhayiSA virahasahakRtasAdhakapramANAbhAvo yatra sapakSaH tena sisAdhayiSA virahasahakRtaM sAdhakaM pramANaM yatrAsti na sapakSaH / yatra sAdhakapramANe sati asati vA sisAdhayiSA yatra cobhayAbhAvaH tatra viziSTAbhAvAt pakSatvamityarthaH / / atrA'yaM vimarzaH - vyAptipratiyogitvaM sAdhyatvaM / sAdhyAdhikaraNatvena iSTatvaM pakSatvam / evaJca sandigdhasAdhyadharmatvaM vA sisAdhayiSA virahaviziSTasiddhyabhAvatvaM vA ubhayamapi saMgRhItam / na cAtra se (?saM) deho hi vizeSaNam / tRtIyaliGgaparAmarzAt pUrvaM liGgadarzana vyAptismaraNAdinA tannAzAditi vAcyam / sAmAnyato vyAptiviSayasya nAzepi pakSIyatvaviziSTadhUmaviSayasaMzayasya sattvAt, [pakSe sAdhyasaMdeho'numAnAGgamiti vyAptasya pakSadharmatAjJAnAdanumityutpAdena saMzayanivRtteriti bAdhavimarza maNausUtraNAcca] / ataeva vyAptiviziSTapakSadharmatAjJAnasya anumitau tatkaraNavyApArarUpatvenAvazyakatvam / tata eva sisAdhayiSita sAdhyadharmAdharmIpakSaH iti lakSaNaM nocitaM, sandigdhasAdhyadharmAdharmIpakSa ityatra avyApteH kevalasisAdhayiSAyA aprayojakatvAt, tAM vinApi ghanagajite meghAnumAnAt, na caivaM saMdehaM vinApi ghanagajite meghAnumAnamapIti vAcyam / prAgevAntavilInasaMzayasya saMskAro-panItatvena tadudbhavAt / mumukSoH zabdAt Atmopagamepi mananasya siddhivizeSAnumitIcchayA''tmAnumAne saMdehA 1. dhvaMsAbhAvo'nityaH kAryatvAt ghaTavat / 2. atra bhAvatvamupAdhiH / For Personal & Private Use Only

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166 jitendra bI. zAha SAMBODHI bhAvepi / tadupalakSitalakSaNe'vyAptireveti cet ? na, icchAyA avyAptipUrvakatvaniyamAt aprApte saMzayagocaratvAt / yattu pratyakSaparikalitamapyarthamanumAnena bubhutsante tarkarasikA iti vaco'numitsA viSayaM tena saMdehAbhAvepi sisAdhayiSayAnumitiriti / tadapi vimarzanIyameva / pratyakSeNa phalasiddhAvanumitervaiyarthyAt vAcaspativacastu bhinnaviSayam / jalaM pratyakSadRSTamapi dUrAnmarumarIcikAbhramAt tannirNayAya anumitiviSayIkAryam / lokAkulasthale citritavyAghrAdipratyakSe vA tannirNayAya anumAnaM sopayogameva / nANake pratyakSe'pi parIkSakairanumAnakaraNAt, anyathA na hi kariNIdRSTe cItkAreNa'numimate'numAtAraH ityanena vAcaspativacanena virodha eva / yadvA'numityA vahnau pArvatIye jJAte'pi sAkSAdikSA zabdataH pratiyitsA vA jAyate, tAvatA tasyA Avazyakatvam / evaM sisAdhayiSAyAmapi bhAvyam / paraM na sA lakSaNarakSaNAya sopayogaina / saMdehakramAdudIrNasvakAraNAdhInatRtIyaliGgaparAmarzabalena anapekSitasyApi anumAnadarzanAt vyAptijJAnaM tu.. Avazyakam, pakSadharmatA tu kvacid bhavati na bhavati veti, pittrorbrAhmaNyAt putre brAhmaNyAnumAnadarzanAt / naTaviTAdInAmapi brAhmaNyaM kasmAnnAyaM sAdhayatIti cet / pakSadharmopi parvatadharmo dravyatA, tatra citrabhAnu kimiti nAnumAyayatIti samAnaM vyabhicArAt cet ? tadapi tulyaM tapittrorbrAhmaNyaM tadgamakam / evaM tarhi prayojakasambandhena sambaddho hetuH kathaM vyadhikaraNa iti cet ? nanu yadi sAdhyAdhigamaprayojakasambandhAbhAvAd vaiyadhikaraNyamucyate, tadAnIM sammatameva etadrUSaNaM, kintu prameyatvAdayopi dharmAvyadhikaraNA eva vAcyAH syuH, na vyabhicAryAdayaH / tasmAt pakSAnyadharmatvAbhidhAnAdeva vyadhikaraNo hetvAbhAsaste sammataH sa ca Agamaka iti niyama pratyAcakSmahe / ___ atha pratimohazaktyA'nyathAbhidhAne'pi, brAhmaNajanyatvAt ityevamarthaM pratipAdya sAdhyaM pratipadyate / iti cet ? evaM tarhi pratimohazaktyaiva paTasya atakatvAd ityabhidhAne'pi paTasya kRtakatvAd anityatvaM dRSTaM, evaM zabdasyApi, tata eva tadastipratipattau nyAyamapi vyadhikaraNa: syAt, tasmAt yathopAtte hetustathaiva tadgamakatvaM cintanIyam / na ca yasmAt paTasya kRtakatvaM tasmAt tadanyenA'pi anityena bhavitavyaM ityasti vyAptiH, ato'sau vyabhicArAdevAgamakaH / evaM kAkasya kArSyAdirapi / kiJca, kiM nAma pratimohazaktitvaM ? pratibhAbalAt tarkasyAnukUlasya sAmarthya iti cet ? na, naiyAyikAnAM mate tarkasya apramArUpatvena tasya tAdRg dhenuM prati asAmarthyAt / apramAyAM pramAttvajJAnena anumityAdeH pratibandhAcca / atha tarkasya pramAttvameva tata evA'nukUlatarkAbhAvena pakSetare nopAdhitvam / paraM tarkasya pramAtve tatkaraNasya saMskArasya pramANAntaratApattiriti sambhAvanayaiva apramAtvamiti / For Personal & Private Use Only

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167 Vol. xxVI, 2003 cintAmaNiparIkSA : caturtho vimarzaH ___ ataevoktamAkaraprakAze rucidattaiH vastutaH tarkasya pramAtve'pi / nirvyApAratayaiva saMskArasya na pramANatvamiti draSTavyamiti / na hi tarkavinA anumityutpAdaH / yaduktaM maNikaNThamitraiH - anumAnanidAnasya, vyAptijJAnasya kAraNam / Adau tarkaM nirUpyeha, pazcAdanyannirUpyate // zrImadupAdhyAyA api svarUpasatoreva vyabhicArazaGkAvirahAnukUlatarka yorvyAptigrAhakatvAt ityAhuH / iti cet ? evaM tarkasya pramAtvasiddhAvapi / prakRte brAhmaNo'yaM brAhmaNajanyatvAt ityatra yo yaH brAhmaNajanyaH sa brAhmaNa iti aniyamAt AcArA'skhalitatvena sopAdhitvAt c.| nanvevaM pitrorbrAhmaNyAt ityatrApi tathaiva vyabhicArAt kathaM brAhmaNyAnumiti vAcyaM jAtiprakArakatve anumityudayAt / tatrApi tathAtve sAdhye / vAkye'rthAbhAve'pi akSarAntareNA'pi vyadhikaraNasya hetorgamakatvasiddhiH / evaM vyadhikaraNo'pi jalacandro nabhazcandraya sAdhakaH / kRttikodaye vA zakaTodayasya gamakaH yadvA upari savitAbhUmAvAlokAt' / parvataniSThAgnedhUmasya dezAntaraprAptau tatratyalokAnAM vahnipratipattiH syAt / atha tattadvyadhikaraNahetUnAmapi pratimohAdeva gamakatve kriyamANe mahAnasaniSTho'pi dhUmo bhUdharAdhikaraNavahnigamako'stu pratimohAdeva tAvaddezAvacchedena vahnidhUmayorekAdhikaraNatvAt tathA cAtiprasaGga iti, evaM vanasthA AmrAH phalitA upavanA''mraphalitvAt, ityAdyapi vedyaM, kimadhikeneti / iti zrImaNiparIkSAyAM caturthovimarzaH 1. prAmANyaM gorna savituranumAturviruddhatA / vyabhicAradhiyastasya, nyAye kiM syAt pramANatA // 1 // atra upari sUryaH bhUmAvAlokAt / atra saddhatAvapi na prANANyaM pakSadharmAbhAvAt / anumAturviruddhatA ko'rthaH ? satpratipakSaH hetvAbhAsaH / vizeSeNa abhicAro yasyAM sA IdRzI dhIryasya tasya abhicAra: hiMsA / For Personal & Private Use Only

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[granthakRtprazastiH] maNeH parIkSA maNikarNikeva pUrNA rasaiH svArasikairmudeva / gaGgezvarazrIgRhasannidhAnA dhyAne'vadhAryA zivapUrvaturyAH // 1 // bhAnUdayasadAdhyAya, buddhyA yazcApalaM sRjet / asyAmazyAmadhIraha~-stuSTastasyeha suzriye // 2 // zrIvijayaprabhasUre-stapAgaNezasya sevako meghaH / samyaktvazuddhisiddheH, kRtavAnetAM maNiparIkSAm // 3 // zrI: For Personal & Private Use Only

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pariziSTaH-1 anumAnacintAmaNiH tatra vyAptiviziSTapakSadharmatAjJAnajanyaM jJAnamanumitistatkaraNamanumAnaM, tacca liGgaparAmarzo na tu parAmRSyamANaM liGgamiti vakSyate / 43 athAnumAnaM na pramANaM yogyopAdhInAM yogyAnupalabdhAbhAvanizcaye'pyayogyopAdhizaGkayA vyabhicArasaMzayAt zatazaH sahacaritayorapi vyabhicAropalabdhezca loke dhUmAdidarzanAnantaraM vanyAdivyavahArazca sambhAvanAmAtrAt saMvAdena ca prAmANyAbhimAnAditi nApratyakSa pramANamiti, na, apramANasAdhagheNAprAmANyasAdhane dRSTasAdharmAsyAnumAnatvAt etadvAkyasya sandigdhaviparyastAnyataraM pratyarthavatvAt tayozca parakIyayorapratyakSatvAt anumAnamapramANamiti vAkyasya prAmANyAprAmANyayorvyAghAtAcca / 323 ___api cAnumAnAprAmANye pratyakSasyApyapramANatvApatteH prAmANyasyAnumeyatvAt svatazca prAmANyagrahe tatsaMzayAnupapatteH / vyAptigrahopAyazcavakSyate / . .. nanvanumitihetuvyApti iti kA vyAptiH, na tAvadavyabhicaritatvaM, taddhi na sAdhyAbhAvavavRttitvaM sAdhyavadbhinnasAdhyAbhAvavavRttittvaM sAdhyavatpratiyogikAnyonyAbhAvAsAmAnAdhikaraNyaM sakalasAdhyAbhAvavanniSThAbhAvapratiyogitvaM sAdhyavadanyAvRttitvaM vA kevalAnvayinyabhAvAt / 233 - nApi sAdhyAsAmAnAdhikaraNyAnadhikaraNatvaM sAdhyavaiyadhikaraNyAnadhikaraNatvaM vA, tadubhayamapi sAdhyAnadhikaraNAnadhikaraNatvaM, tacca tatra yatkiJcitsAdhyAnadhikaraNe dhUme prasiddham / 264 . __vyadhikaraNadharmAvacchinnAbhAvaH / athedaM vAcyaM jJeyatvAdityatrasamavAyitayA vAcyatvAbhAvo ghaTa eva prasiddhaH vyadhikaraNadharmAvacchinnapratiyogitAkAbhAvasya kevalAnvayitvAt / na caivaM ghaTa eva vyabhicAraH, sAdhyatAvacchedakAvacchinnapratiyogitAkAbhAvavavRttitvaM hi vyabhicAraH, For Personal & Private Use Only

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170 SAMBODHI jitendra bI. zAha na ca vAcyatvAbhAvastAdRzo ghaTa iti cettarhi tAdRzasAdhyAbhAvasAmAnAdhikaraNyAbhAvo vyAptiH / tathA cAprasiddhiH / 295 pratiyogyavRttizca dharmo na pratiyogitAvacchedakaH tadviziSTajJAnasyAbhAvadhIhetutvAt anyathA nirvikalpakAdapi ghaTo nAstIti pratIvyApatteH, gavi zazazrRGgaM nAstIti pratIteraprasiddhaH zazazRgaM nAstIti ca zaze zRMgAbhAva ityarthaH / 507 pUrvapakSaH / atha sAdhyAsAmAnAdhikaraNyAnadhikaraNatve sati sAdhikaraNatvaM vyAptiH kevalanvayini sAdhyAsAmAnAdhikaraNyaM niradhikaraNe AkAzAdau prasiddhamiti cenna / 525 sAdhyAsAmAnAdhikaraNyaM hi na sAdhyAnadhikaraNAdhikaraNatvaM sAdhyAdhikaraNAnadhiraNatvaM vA kevalAnvayini yatkiJcitsAdhyAdhikaraNAnadhikaraNe dhUme cAvyAptaH / nApi svasamAnAdhikaraNAtyantAbhAvApratiyogisAdhyasAmAnAdhikaraNyaM parvatIyavahnarmahAnasIyadhUmasamAnAdhikaraNA- . tyantAbhAvapratiyogitvAt dravyatvAdevyApyatApattezca / na ca pratiyogivirodhitvaM vyApyavRttitvaM vA abhAvavizeSaNaM deyaM saMyogAdau sAdhye satvAderanaikAntikatvAbhAvaprasaGgAt / na hi pratiyogivirodhI sayogAderaparotyantAbhAvosti adhikaraNabhedenAbhAvabhedAbhAvAt / nApi sAdhanavanniSThAnyonyAbhAvApratiyogisAdhyavatkatvaM vyAptiH mUle vRkSaH kapisaMyoga vannetyabAdhitapratIteH tadanyonyAbhAvasyApi tatra satvAt / na caivaM bhedAbhedaH, avacchedakabhedena tat satvAbhyupagamAt, sAdhanavanniSThAnyonyAbhAvApratiyogi sAdhyavadyasyeti SaSThyarthavyApyavyApakabhAvAnirUpaNAt sAdhyasAdhanayorvyAptinirUpyatvAt vahnimatparvatasya dhUmavanmahAnasaniSThAnyonyAbhAvapratiyogitvAcca vizeSAbhAvakUTAdevAbhAvavyavahAropapattau sAmAnyAbhAve mAnAbhAvAt / nApi sAdhanasamAnAdhikaraNayAvaddharmanirUpitavaiyadhikaraNyAnadhikaraNasAdhyasAmAnAMdhikaraNyaM sAdhanasamAnAdhikaraNasya prameyatvAdervaiyadhikaraNyAprasiddhaH, mahAnasAdau samavAyitayA vahnivaniyamatoratyantAnyonyAbhAvayoH satvAt dhUmAdAvapyuktalakSaNAbhAvAcca / 539 athAnaupAdhika: sambandho vyAptiH, upAdhizca sAdhyavyApakatve sati sAdhanAvyApakaH, vyApakatvaM tu tadvanniSThAtyantAbhAvApratiyogitvaM, vyabhicAre cAvazyamupAdhiH, pratiyogitvaM na virodhitvaM sahAnavasthAnaniyamalakSaNaM, gotvAzvatvayoratathAtvAt anyonyAbhAvapratiyoginyasattvAcca / kintu yathAdhikaraNAbhAvayoH svarUpavizeSaH saMbandhaH tathA pratiyogitvamanuyogitvamapi, abhAvavirahAtmatvaM veti cet, yatkiJcitsAdhyavyApakasAdhanAvyApakadharmaniSedho na, dhUmAdau prakRtasAdhyavyApakasAdhanAvyApakadharmazca siddhAsiddhibhyAM na, niSeddhaM zakyaH, yAvatsAdhyavyApake prameyatvAdau sAdhanAvyApakatvaM yAvatsAdhanAvyApake ca ghaTatvAdau sAdhyavyApakatvaM niSidhyata iti cenna, vyadhikaraNatvAt / 561 For Personal & Private Use Only

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Vol. XXVI, 2003 pariziSTaH-1 171 __ yAvatsAdhanAvyApakamavyApakaM yatsAdhyasya yAvatsAdhyavyApakaMvyApakaMvA yasya tattvaM taditi cenna, sopAdherapi tathAtvAt, tathAhi sAdhanasya vahnaravyApakaM yAvadArTendhanaM tatpratyekavyApakaM sAdhyadhUmasya dvitIye sAdhyadhUmasya vyApakamArTendhanaM tadvyApakaM mahAnasIyavahnaH / nApi sAdhyaM yAvadvyabhicAri tadavyabhicAritvamanaupAdhikatvaM, sAdhyAvyabhicAritvasyaiva gamakatvasambhavAt, tacca dUSitam / nApi kAtsyena sambandhovyAptiH ekavyaktike tadabhAvAt nAnAvyaktike'pi sakaladhUmasambandhasya pratyekavalyabhAvAt / ataeva na kAryena sAdhyena sambandhovyAptiH viSamavyApte tadabhAvAcya / na ca yAvatsAdhanAzrayAzritasAdhyasambandhaH, sAdhanAzraye mahAnasAdau sakale pratyekaM vahnarAzritatvAbhAvAt / nApi sAdhanasamAnAdhikaraNayAvaddharmasamAnAdhikaraNasAdhyasAmAnAdhikaraNyaM, yAvaddharmasAmAnAdhikaraNyaM hi yAvattaddharmAdhikaraNAdhikaraNatvaM taccAprasiddha sAdhanasamAnAdhikaraNasakalamahAnasatvAdyadhikaraNApratIteH / nApi svAbhAvikaH sambandhovyAptiH, svabhAvajanyatve tadAzritvAdau vA avyAptyativyApteH / nAsyavinAbhAvaH, kevalAnvayinyabhAvAt / atha sambandhamAnaM vyAptiH vyabhicArisambandhasyApi kenacit saha vyAptitvAt dhUmAdivyAptistu viziSTaiva nirvaktavyeti tanna, liGgaparAmarzaviSayavyAptisvarUpanirUpaNaprastAve lakSaNAbhidhAnasyArthAntaratvAt / na ca sambandhamAtraM tathA tadbodhAdanumityanutyatteH / 584 nApi vyAptipadapravRttinimittamidaM, sambandhajJAne'pivyAptipadAprayogAt / kevalAnyayini kevalAnvayidharmasambandho vyatirekiNi sAdhyavadanyAvRttitvaM vyAptiH etayoranumitivizeSajanakatvaM anumitimAtre pakSadharmataiva prayojikA / na cAtiprasaGgaH, vizeSasAmagrIsahitAyA eva sAmAnyasAmagryAH kAryajanakatvaniyamAditi kecit, tadapi na, sAdhyavadanyAvRttitvasya dhUme'satvAt vahnimatparvatAnyasmin dhUmasatvAt / na ca sakalasAdhyavadanyAvRttitvaM, vahnimatAM pratyekaM tathAtvAt sarvatra lakSaNe sAdhyatvasAdhanatvatadabhimatatvAnAM vyAptinirUpatvenAtmAzrayaH, sAdhyatvaM hi na siddhikarmatvaM, siSAdhayiSAviSayatvaM vA, mahAnasIyavahnau tadabhAvAt / na ca sAmAnyato vyAptyavagamo'styeva parasya kathamanyathA dUSaNenAsAdhakatAM sAdhayediti vAcyaM, svArthAnumAnopayogivyAptisvarUpaNaM vinA kathAyAmapravezAditi / pUrvapakSaH 605 vyAptivAde siddhAntalakSaNam-atrocyate, pratiyogyasamAnAdhikaraNayatsamAnAdhikaraNAtyantAbhAvapratiyogitAvacchedakAvacchinnaM yanna bhavati tena samaM tasya sAmAnAdhikaraNyaM vyAptiH / 610 For Personal & Private Use Only

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GITA AND GANDHIJI T. S. NANDI Pub. National Gandhi Museum, N. D.; Gyan Pub. House, Dr. Ramesh S. Betai 2nd revised Edition. '02 "A Review" by Dr. Tapasvi S. Nandi. pp. 307 For the work under our review vig. "Gita and. Gandhiji", we congratulate the author Dr. Ramesh Betai, a prolific writer who has specialised in the area not only of 'smritis' i.e. jurisprudence of ancient India, but also in 'darsanas' i.e. various branches of Indian Philosophy, in Sanskrit Sahitya in general and then in literary aesthetics of ancient India. He is also thoroughly conversant with literary trends both in poetry and criticism in general in modern Gujarati writing, as he happens to be the worthy son of an illustrious and great professor and poet Sri Sunderjee Betai. The present work is the welcome addition both in the field of studies in Bhagawad Gita (= B. G.) in general and in Gandhian literature aiming at explaining various aspects of Mahatma Gandhi's (=M.G.) personality, here his effort in explaining the message of B.G. for the common man. The writer has taken great care in first introducing the subject (pp. 1-12), and then giving the survey of principal interpretations of the B.G. (Ch. 2, pp. 2039) (ancients & moderns pp. 45-76), and then attempting Gandhiji's interpretation of the B.G. (chs. 4 & 5), including a neat analysis (ch.5). He has successfully tried to explain the background (ch.6) that drew M. G. towards the B. G. Ch. 7 attempts to correlate the B. G. and M.G.'s teachings, with topics such as -- "G.'s ethics & B. G., etc. Ch. 8 discusses M.G.'s views as deduced from his approach to the B. G. We may observe that all scholars may not agree with M. G. in taking the Mahabharata, The Ramayana and the B. G. as allegorical. Ch. 9 (pp. 238-259) continues the writer's effort to deduce M.G.'s views from the B.G., including topics such as "Gita and Ahimsa", Common man today For Personal & Private Use Only

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173 T. S. NANDI SAMBODHI and M. G., and other minor questions. The last chapter deals with M.G.'s place in the realm of interpreters of the B.G. This is followed by a rich Bibliography suggesting the great pain undertaken by the writer of course with meticulous care on his part, in going through all works that have helped his cause. This is followed by Glossary I & II and Index I & II. Thus far on the effort of the writer of this valuable book. Our personal views may not be out of place here as Dr. Betai and M.G. both have inspired us to make some observations. For us, as the colophon of the B.G. informs, the B.G. is first and last a work on "brahma-vidya" i.e. theoretical presentation of ancient spiritualism and a "yoga-sastra" i. e. science or technique that leads an aspirant to the supreme goal of self-realisation. It is neither a work "religion as understood in the common parlance, nor a work on 'ethics' as understood today. For us, the genuine and authentic interpretation of the B.G. has come only from the great ancient acaryas, Adi Sankara, Sri Ramanuja, Sri Vallabha and their worthy disciples. We also include in the category of the great acaryas the two moderns vig. Tilak Maharaj and Sri Aurobindo. These two are and will remain some of the greatest spiritualists humanity has ever produced. M. G. for us belongs to the category of the next line of interpreters who are no doubt aspirants of spiritual excellence, but are more grounded in social and other activities, active politics included. They try to reach the high-way or 'rajamarga' of spirituality through by-ways and sub-ways. Their effort to interpret the B.G., therefore, in our opinion is bounded to remain more personal and less catholic and therefore less perfect. Such people, in our opinion, have a right as any human being or an indian has, to approach, read and understand the B.G. with their intelligence and specialities whatever there be, but could have avoided putting their personal estimation in press for the still lesser people who install them as personal gods in their imagination. For them the views of the former are final, no matter how imperfect they may be. For example M.G.'s views on Krishna, or Vinobajee's views controverted ably by Dr. Betai (pp. 46). But for our jubilation of Dr. Betai's thrashing of the former, we would not have even mentioned his name. For Personal & Private Use Only

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Vol. XXVI, 2003 GITA AND GANDHIJI 174 To his satisfaction, Dr. Betai has tried to project M.G. as a 'bhasyakara', though he has observed that M.G. has variously translated one and the same technical word read in the B.G. and thereby exposing his limitations. Dr. Betai has taken great pains in ch.8 and ch.9 to correlate M.G.'s views with those found in the B.G. As noted above M.G.'s views on Lord Krishna are his personal views that we fail to appreciate. Reference may be made here to Anandavardhana's views (Dhvanyaloka Ch. IV) on the Divine nature of the Lord, who for him is, as Vyasa suggests, a "sanatanah" i. e. eternal spirit, bereft of physical contacts. Dr. Betai could have enriched his efforts by adding as an appendix M.G.'s translation of the B.G. He could also have been more attentive in the task of presenting the rich bibliography in alphabetical order with due mention of the edition referred to, the year and place of publication, the publishers, etc. For example we yearned in vein to know who the auther of Amrita-tarangini on the B. G. is, and where and when it is published. In his second edition he could have pressed his publishers for a printing press that could have furnished diacritical marks for sanskrit words read in roman, script, p. 33 has 'krupa". It should read 'Kripa.' But all this never diminishes the merits of his excellent work which makes a smooth reading and which we hail as a great great contribution in Gandhian studies which would have left a missing link but for Dr. Betai's contribution. We congratulate him and the publishers for the present work. For Personal & Private Use Only

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REVIEW Amaracandrayati's "Kavyakalpalatavsttih" (with two commentaries : 1) Parimala and Makaranda); edited by R. S. Betai, L. D. Series No. 117 (General Editor : Jitendra B. Shah); published by L. D. Institute of Indology, Ahmedabad-380009; First Edition : July, 1997; Price Rs. 225/-; pp. 24 + 232 + 156. Jainas, especially Jain monks; have contributed qualitatively and quantitatively to the growth and development of Sanskrit Literature in Gujarati in various branches of Sanskrit literature. Here is a contribution to the department of Preticts by Amaracandrayati of svetambara sect and he is placed in 12th century V.S. (Introduction p. 4; P. V. Kane assigns him to the 13th century A.D. [History of Sanskrit Poetics, Bombay, 1951, p. 379]). He has authored Kavyakalpalatavrtti alias kavyakalpalata alias kavyasiksavstti. Obviously, the work deals with the "training and equipment of a poet, Vyutpatti and abhyasa of traditional writers (Introduction, p. 2). It has been published twice and translated in Marathi also One wishes it to be translated into Gujarati / English. As the earlier editions were not satisfactory, Dr. Betai undertook to prepare "a thoroughly revised critical edition of Kavyakalpalatavrtti" [Introduction, p. 2] together with the 'Parimala' and the 'Makaranda', which are published here for the first time (Introduction, p. 2). One misses here the information about the manuscripts utilised and the principles followed etc. here in the preparation of the critical edition. About the authorship it may be noted that the tradition tells and Amaracandrayati acknowledges that originally the "Kavyakalpalata" was a sutrawork composed by Arisimha, the son of Asada and Dr. Betai observes that it would be more reasonable to accept the fact of the dual authorship of the Sutras. (Introduction, p.4), Amaracandra has composed the "Vrtti", i. e. "Kavyakalpalatavrtti", as well as another Vrtti, namely, the "Parimala" - Vrtti- i.e. it is an autocommentary. Subhaganivijaya of Tapagaccha, who flourished in the 17th century VS [Introduction, p.5); 1609 A. D. according to P. V. Kane (ibid, p. 387), For Personal & Private Use Only

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Vol. XXVI, 2003 REVIEW 176 has composed another Vrtti known as the "Kavyakalpalata- Makarandavitti", which is briefly known as the "Makarandavstti". In the succinct Introduction Dr. Betai discusses the following points: - (i) Work (ii) authors (iii) "Parimala-Vitti", (iv) Scholarship of Amaracandra (v) "Makarandravstti" of Subhavijayagani, (vi) Kavyasiksa of Vinayacandrasuri (13th century A. D.); (vii) Kavyakalpalataviveka (authorship unknown) (viii) Kavyakalpalata kawi siksa (ix) Kavikalpalata of Devesvara. The Parimalavrtti (Svopajna. Parimalatika) is given as Appendix I in this edition (pp. 233 ff). The Appendix II gives The Karika-kramah (pp. 147 ff) in the alphabetical order. The work under consideration has four pratanas and they are divided into various stabakas. (Vide introduction pp. 8 ff for information in brief). The book is printed nicely, but is printed in small type. It is wished that the sutras and the commentary should have been printed in different types, as is the general practice. One comes across some misprints and incomplete references during the course of the perusal. There are some quotations in the M/A language and it is wished that the Sanskrit chaya of such quotations should have been given either in footnotes or in a separate appendix, as is done by the late Vamanacharya Ramabhatta Jhalakikar in his commentary "Balabodhini" on Mammata's Kavyaprakasa (BOR! edition, Poona, 1950; edited by R. D. Karmarkar, pp. e.g. 27, 28,29, 244 etc). It is a pleasure to welcome this work, when the west is concerned and is making arrangements for training in creative writing (Vide Donald Hall, The Making of a Poet, Span, August, 1992, pp. 25ff). The author and the publisher deserve our hearty congratulations for publishing this work, which adds to the contribution of Jainas to the Sanskrit Literature of Gujarat and to the literature in Poetics. We look forward for many more works from the pen of the editor in the years to come. It is also hoped that this work will find its place in the libraries of Indological Institutes, Universities and Colleges, S. G. Kantawala For Personal & Private Use Only

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Our Contributors Dr. Vijay Pandya Dr. Sunita Kumari Department of Sanskrit, Gujarat University, Head, Dept. of Sanskrit, Ahmedabad-380 009. Ph.: 26303929 (R) B.S.M-B.G. College, Roorkee. Dr. Yajneshwar S. Shahstri Department of Philosophy and Psychology, Gujarat University, Ahmedabad - 380 009. Prof. Kanjibhai M. Patel L.D. Institute of Indology, Ahmedabad-09, Ph.: 26302463 (0), 26614582 (R) Dr. Sudarshan Kumar Sharma HIG, Block 61-B-3, Sector, VI Parwanoo - 173220 (Himachal Pradesh) Dr. Vasantbhai Parikh 3. Dena Bank Society, B/h. R.M.S., Station Road, Amreli-365601. Ph.:(02792)224635 (R) Col. D. S. Baya Sreyas' E-26, Bhupalpura. Udepura-313001 Dr. R. P. Mehta Ved Vijnan Akadami Ahmedabad - 380015. Phone: 26306559 Dr. Kokila H. Shah B-14, Kakad Niketan, Derasara Lane, Ghatkoper (E), Mumbai-77, Ph.: 25138463 Dr. Yoginiben H. Vyas Uma Arts & Nathiba Comm. Mahila College, Sector 23, Gandhinagar - 382 023. Dr. N. M. Kansara 17/176 Vidyanagar, Nr. Himatlal Park, Ahmedabad-380 015. Ph: 26740587 Dr. Kamlesh Chokshi Department of Sanskrit, Gujarat University, Ahmedabad-380 008, Ph.: 27450876 (R) Dr. D.G.Vedia Dr. M. L. Vadekar L.D. Institute of Indology, Nr. Gujarat University 1/C. Director, Oriental Insitutte Ahmedabad-380 009. Ph: 8037025 Rajmahal Road, Vadodara, Ph.: 2431031 (R) Dr. Dinanath Sharma School of Languages, Gujarat University, Ahmedabad-9. Ph.: 26305157 (R) Dr. Rasila Kadia S.M. Jain Boarding, Opp. T. V. Tower, Drive-in-Road, Ahmedabad - 380 054. Dr. Sujata Menon F-101, Ruturaj Apt., Kasturba Nagar, New Sama Road, Baroda-390008. Dr. Jitendra B. Shah L. D. Institute of Indology, Ahmedabad-9. Ph. 26307326 (0), 9825800126 (M) Dr. Vasantkumar Bhatt Head, Dept. of Sanskrit. Gujarat University, Ahmedabad-380 009. Ph: 26406508 (R) Dr. Tapasvi Nandi 4. Professor Colony, Nr. Vijaya Char Rasta, Ahmedabad - 380009. Ph.: 27911919 (R) Dr. Shekharchandra Jain Dr. S. G. Kantawala 25, Shiromani Banglows, Near C.T.M. Cross Road, "Shri Ram" - Kantareshwar, Mahadev's Pole, Ahmedabad-26, Ph.: 25870744 (R) Bajwada, Vadodara - 390 001 Dr. M. R. Gelra 5/CH/20, Jawahar Nagar, Jaipur (Rajasthan) Ph.: (0141)2652067 For Personal & Private Use Only

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L. D. Series : Latest Publications 126 Acarya Ramcandra and Gunacandra's Dravyalankar with auto commentary, Ed. Muni Shri Jambuvijayaji P.P. 29+251 (2001) 290 127 Pracina Madhyakalina Sahitya Sangraha (Mohanlal Dalichanda Desai-Laghukruti) Ed. Prof. Jayanta Kothari P.P. 14 + 746 (2001) 650 128 Sastravarta Samuccaya of Acarya Haribhadra Suri with Hindi translation Notes & Introduction by Dr. K.K.Dixit P.P. 272 (2001) 185 129 Temple of Mahavira Osiyaji - Monograph by Dr. R.J. Vasavada P.P. 30 + Plates 61 (2001) 130 Bhagwaticurni Ed. Pt. Rupendra kumar Pagariya P.P. 120 (2002) 135 131 Abhidha Dr. Tapasvi Nandi P.P. 84 (2002) 120 132 A Lover of Light amoung Luminaries : Dilip Kumar Roy Dr. Amrita Paresh Patel P.P. 256 (2002) 220 360 133 Sudansana-cariyam Dr. Saloni Joshi P.P. 8 + 110 (2002) 180 134 Sivaditya's Saptapadarthi with a commentary by Jinavardhana Suri Ed. Dr. J. S. Jetly P.P. 24 + 96 (2003). 120 135 Paniniya Vyakarana - Tantra, Artha aura Sambhasana Sandarbha Dr. V. M. Bhatt P.P. 88 (2003) 136 Kurmasatakadvayam, Translation with select Glossary - Dr. V. M. Kulkarni Introduction by Dr. Devangana Desai P.P. 85 (2003) 100 Our Forthcoming Publications Sambodhi Vo. XXVI Catalogue of Sanskrit and Prakrit Manuscripts Vol. V Catalogue of Sanskrit and Prakrit Manuscripts Vol. VI Haribhadra Suri's Yogasataka For Personal & Private Use Only