Sambodhi 2004 Vol 27

Author(s): J B Shah, N M Kansara
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/520777/1

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SAMBODHI Indological Research Journal of L.D.I.I. VOI. XXVII 2004 EDITORS J. B. SHAH K. M. PATEL late L. D. INSTITUTE OF INDOLOGY AHMEDABAD

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Our Contributors Dr. Tapasvi Nandi 4. Professor Colony, Nr. Vijaya Char Rasta, Ahmedabad-380 009. Ph: 27911919 (R) Dr. S. S. Gupta J-60, Janakpuri, Aligarh-202 001 Ph: (0571) 2502019 Dr. Rajalakshmi Shrinivasan C/o. Mr. Ravi Gopalan "Argusoft A-66, Sector 25 Gandhinagar-382 016 Dr. Yajneshwar S. Shashtri Department of Philosophy and Psychology, Gujarat University, Ahmedabad-380 009. Dr. Dinanath Sharma School of Languages, Gujarat University, Ahmedabad-9 Ph: 26305157 (R) Prof. Kanjibhai M. Patel L. D. Institute of Indology, Ahmedabad-09. Ph: 26302463 (O), 26614582 (R) Dr. Bansidhar Bhatt B/301, Sagar Samrat, Near Jalaram Mandir, Rly crossing Ahmedabad-380 006 Ravi Hazarnis N. C. Mehta Gallary, L. D. Institute of Indology, Ahmedabad-380 009. Ph: 26309167 Dr. Ramkrishna Bhattacharya Reader in English, Anand Mohan College, Calcutta Col. D. S. Baya 'Sreyas' E-26, Bhupalpura, Udepura-313 901 Dr. Vibhuti Bhatt 51. Shyamal Row Houses, 1-A, Opp. Panjab National Bank, satellite, Ahmedabad-380 015 Dr. Ajit Thakor Head Dept. of Sanskrit, S. P. University, Vallabh Vidyanagar-388 120 Ph: (02692) 246643 Dr. Kokila H. Shah B-14, Kakad Niketan, Derasara Lane. Ghatkoper (F.), Mumbai-77 Ph: 25138463 Dr. Sagarmal Jain Prachiya Vidyapith Sajapur (M.P.) Dr. Kamalkumar Jain Bhandarkar Oriental Institute, Pune-4. Dr. D. G. Vedia L. D. Institute of Indology, Nr. Gujarat University, Ahmedabad-380 009. Ph 8037025 Dr. Hukamchand Jain Head Dept. of Prakrit and Jainology M. L. Sukhadia University Udepur-313001 Dr. Vasantkumar Bhatt Director, School of Langnages Gujarat University, Ahmedabad-380 009. Ph: 26406508 (R)

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SAMBODHI Indological Research Journal of L.D.I.I. VOI. XXVII 2004 EDITORS J. B. SHAH K. M. PATEL Te L. D. INSTITUTE OF INDOLOGY AHMEDABAD

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SAMBODHI VOI. XXVII 2004 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.

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CONTENTS 1. Some aspects of the rasa-theory as read on the Rasarnavasudhakara of Sirngabhupala T.S. Nandi 2. Visvedevah S.S. Gupta 3. Upavedas-ARTHASASTRA in Ramayana Rajalakshmi Srinivasan 4. Mirabai in Gujarati Tradition Yajneshwar S. Shastri 5. (E) Utopia and (E) Uchronia in Trisasti-Salaka-Purusa-Caritra Ramkrishna Bhattacharya 6. The Victors and the Vanquished D.S. Baya 'Sreyas' 7. prAcIna jainAgamoM meM cArvAkadarzana kA prastatikaraNa evaM samIkSA sAgaramala jaina 8. uttarAdhyayanasUtra meM pratipAdita karma-mImAMsA kamalakumAra jaina 9. AcArya nemicandrasUri kA vyaktitva hukumacaMda jaina 10. dharmAcaraNa kA eka paryAya - satyavANI vasantakumAra bhaTTa 11. vedArthaghaTana aura sAyaNAcArya dInAnAtha zarmA 12. bauddha pravrajyA-upasampadA : 'ehi bhikkhu' se 'atticatutthakamma' taka kAnajIbhAI paTela 13. gItAmAM nirAkAra-sAkAra tattva vicAra baMsIdhara bhaTTa 14. gujarAtanI prAcInakalAmAM prAcya lakhANa ravi hajaranIsa 15. kavi maMtrI vastupAla ane tenA samakAlIna kavio vibhUti vI. bhaTTa 16. hemacaMdra : kAvya hetuciMtana-jainadArzanikatA ane alaMkArazAstrIya paraMparA ajita ThAkora 17. dvAdazAnuprekSA kokilA hemacaMda zAha 18. Abulpa DI. jI. vediyA Review muni bhuvanacaMda mahArAja sAheba Workshop Report 101 107 148 153 168 181 190 195 197 :

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Statement about ownership and other particulars about Sambodhi, the Yearly Research Journal of the L D. Institute of Indology, Ahmedabad to be published in the first issue every year after the last day of March. FORM IV (See Rule 8) 1. Place of publication : 2. Periodicity of its publication 3. Printer's Name Nationality Address 4. Publisher's Name Nationality Address Ahmedabad Yearly Navprabhat Printing Press Indian Ghee-kanta, Ahmedabad. Jitendra B. Shah Indian Director L. D. Institute of Indology, Ahmedabad - 380 009. 1. Dr. Jitendra B. Shah 2. Kanjibhai M. Patel Indian L. D. Institute of Indology, Ahmedabad - 380 009. 5. Editors' Names Nationality Address 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

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SOME ASPECTS OF THE RASA-THEORY AS READ IN THE RASARNAVASUDHAKARA' OF SINGABHUPALA? TAPASVI NANDI Dr. S. K. De ( History of Sanskrit Poetics, Edn. 1960, Kolkata : Firma K. L. Mukhopadhyay) writes (pp. 241, ibid): "The Rasarnava in three vilasas comprehends, with profuse illustrations, practically all topics on Dramaturgy and Rasa." Vilasa I refers to Natyalaksana, rasa-laksana, qualities and classification of Nayaka and Nayika; three ritis, four vrttis, pravrttis and Vilasa II sattvika-bhavas covers details concerning 33 vyabhicarins, 8 sthayins, aspects of rati, songara and other rasas, sankara (=commixture) and opposition (=virodha) concerning rasas, Vilasa III rasabhasa, etc. covers different types of rupakas and all details concerning the rupakas such as artha-prakrtis, avasthas, samdhis, etc. For the present, we will concern ourselves only with the topics of the nature of rasa, substratum etc., as discussed by Singabhupala in his Rasarnavasudhakara. RS. II. 159-166a (pp. 172, 3, ibid). read as - tad astav eva vijneyah sthayino muni-sammatah sthayinostau trayas-trimsat sancarinosta sattvikah - II.159 evam ekona-pancasad bhavah syur milita ime. evam hi sthayino bhavah singa-bhupatir abhyadhat - II. 160 athainam rasa-rupatvam ucyate singa-bhubhuja,

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TAPASVI NANDI SAMBODHI vidvanmanasa-hamsena rasa-bhava-vivekina. II. 161 ete ca sthayinah svaih svair vibhavair vyabhicaribhih, sattvikair anubhavaieca natabhinaya-yogatah II, 162 saksatkaram iva'nitaih prapitah svadurupatam, samajikanam manasi prayanti rasa-rupatam. II. 163 The sthayins attain the status of rasa in the minds of the connoiesseurs with the help of particular vibhava-s, vyabhicarins, sattvika-s, and anubhava-s, and the acting of the actors, the sthayins are as it were directly experienced - saksatkaram iva anitah - and raised to the status of taste in the minds of the samajikas. They are then termed rasa-s. The illustration to explain this, is also drawn, from Bharata. RS. II. 164, 5 read as dadhyadi vyanjana-dravyais' cinca"dibhir atha ausadhaih. gudadi-madhura-dravyair yathayogam samanvitaih - II. 164 yadvat paka-visesena sadavakhyo rasah parah, nispadyate, vibhavadyaih prayogena tatha rasah. II. 165 The nature of rasa is supreme bliss and it is experienced by men of taste. so'yam ananda-sambhedo bhavakair anubhuyate. II. 166a. (pp. 173, ibid). Singabhupala then goes for some discussion in his vrtti- (pp. 173, ibid). An objection is raised. It is that rasa-experience in case of a samajika is impractical. Rasa which is of the form of enhancement of sthayin (sthayiprakarsa) staying in the hero, cannot be experienced by the samajika (where the sthayin does not stay). To this RS. replies, as follows : Yes, the objection is valid. But who accepts

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Vol. XXVII, 2004 SOME ASPECTS OF THE.... rasa with reference to the hero ? For, the particular nayaka can be the substratum of rasa only if he is physically seen, heard or imitated. He is not seen physically. For in that case seeing the hero making love, one would experience shame, disgust, etc. This cannot end in tasting. The second and third options are also not tenable, for they are not present when the asraya is not there, the things (=rasa) resting on the same cannot exist. Thus, nayaka cannot be the substratum of rasa. Even if it is accepted that rasa is located in the hero, it can not be a matter of taste for the samajika. Again, rasa can be said to exist in nata, only on the strength of anubhava-s or by creation of bhavana i.e. sthayin in nata. If the first alternative is accepted, we are likely to go astray, because anubhava-s marked in the nata could be born of his practice and not because of the feeling in his heart. They are thus artificial. Again, if we take the actor as the substratum of rasa, we do not believe rasa to exist in the samajika even if anubhava-s are located in the latter. Thus existence of rasa anywhere on the strength of the presence of anubhava-s stands vitiated and not vindicated. If it is stated that rasa is believed to exist in the actor due to vibhava, then the question to be answered is that whether rasa is located in nata due to the character of Malavika which is enacted (anubavya), or by the lady who presents i. e. if Malavika, and is nata's wife herself ? If rasa-creation in nata is due to anukarya, Malavika is taken as a vibhava, then there is impropriety; for Malavika can be a vibhava only for Agnimitra and never for the actor. If the beloved or wife of the actor, playing the role of Malavika, is treated as vibhava, then no rasaexperience will result, for in case of direct physical love-making at reality level only vulgarity will result and not rasa. Thus, rasa can neither reside in the anukarya (=original character of Rama and the like) nor anukarta (i.e. actor). Singabhupala asserts that rasa can be believed to exist only in the samajika, the cultured enjoyer. The objector may raise a point that if rasa is believed to be located in the samajika then the same difficulties will arise. There is lack of propriety - anaucitya- in taking Malavika as the vibhava for samajika, and there is vulgarity or ugliness if the wife or beloved of the samajika is believed to replace Malavika. To remove this crunch Singabhupala has resorted to the views of both the bhuktivadins and also the abhivyaktivadins. He observes : (pp. 173, 174 - ibid) : "nanu malavikadi-vibhavavisesasya anaucityad bhavasya a-sannihitatvac-ca, samajikanam api natavad evam rasasrayatvam prasajyata iti ced, atra kecana samadadhate." "vibhava'di-bhavanam anapeksita-bahya-sattvanam sabdopadanad eva

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TAPASVI NANDI SAMBODHI asadita-sadbhavanam anukulyapeksaya nissadharananam api kavye natye ca abhidhaparyayena sadharanikaranatmana bhavana-vyaparena sva-sambandhitaya vibhavitanam saksad-bhavaka-cetasi vipari-vartamananam alambanatvady avirodhad anaucitya'di-viplava-rahitah sthayi nirbharananda-vibranti-svabhavena bhogena bhavakair bhujyate iti." The view of the Bhuktivadin-s (= we know them to be Bhattanayaka and his followers) is that the vibhavadi-s take a generalised form with the help of bhavana-vyapara which follows abhidhavyapara. These vibhavadi-s do not bother about external objects and are present only through the agency of words. In poetry and drama, these vibhavadi-s, though a-sadharana i.e. particular in nature (i.e. though they are presented as individual Rama, Sita etc.), are realised as if in a generalised form through bhavana-vyapara which follows the abhidha function. Presented in a generalised form they get related to the samajika as if they are his personal relations (sva-sambandhitaya vibhavitanam). Thus, there is no opposition to these vibhavadi-s that operate in the heart of the bhavaka-s in the form of their alambana. Thus the bhavaka, through a vyapara or function called bhojakatva, enjoys the supreme bliss which is of the form of repose of the sthayin, which is free from all possible blemishes of impropriety etc. RS. then presents the view of the abhivyakti-vadin-s almost in the words of Abhinavagupta and Mammata. RS. observes (pp. 174, ibid) : | "anye to anyatha samadhanam-ahuh - loke pramadadi-karanai sthayyanumane abhyasa-patavat, sahrdayanam kavje natye ca vibhavadi-padavyapadesyaih a-sva-sambandhitvena ca sadharanyat pratitaih, abhivyaktibhutah, vasanatmakataya sthitah sthayi ratyadih, panaka-rasa-nyayena carvyapmano lokottara-camatkari-paramanandam iva kandalayan rasa-rupa-tam apnoti."-- The abhivyaktivadins suggest that it is the sthayin of the sahrdaya that is tasted as rasa. The sahrdaya reader or spectator of poetry or drama should be adapt, at worldly level, in infering somebody else's mental feelings through external expressions. Such an expert spectator sees the vibhavadi-s present through art-medium in a generalised and yet personally connected form. These vibhavadi-s make for the manifestation of the sthayin and all these get combined on the analogy of a beverage which is tasted and which causes extra-ordinary bliss resulting in rasa-experience. RS. has not directly mentioned vyanjana but si. B. does not seem to oppose it either. Singa-bhupala observes that as the bhuktivadin-s and the abhivyaktivadins hold rasa to be rested in the samajika and therefore he also has no objection to this

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Vol. XXVII, 2004 SOME ASPECTS OF THE.... view : (pp. 174, ibid). "evanca bhukti-vyakti-paksayor ubhayor api samajikanam rasasrayatvopapatter anyatara-paksa-parigraha'grahad udasmahe."-- As both bhuktivadin and abhivyakrivadin accept rasa with reference to the samajika, we (i.e. Singabhupala) do not feel like taking sides. This means both are acceptable to him so far as rasaexperience is accepted by both to rest with the samajika. Thus, RS. has avoided a theoretical position concerning the process of rasa-nispatti but has accepted the general agreement of both the views that rasa rests with the samajika. This means that he is not favourably inclined to the view of Lollata or Sri. Sankuka, the former - "utpattivadin" preferring to locate rasa in anukarya, the latter - "anumitivadin" making rasa rest in "anukarta." RS. makes the concluding observation (pp. 174, 175, ibid) favouring the view that the sthayin-s of the samajika-s are enjoyed as rasa, with vikasa (flashing), vistara (expansion) viksobha (disturbance) and viksepa (movement) as qualifying this experience of rasa. It may be noted that these four citta-bhumi-s are alluded to by Dhananjaya, but Bharata is not against this. RS. observes : (pp. 174, 175 ibid) : "prayena bharatiya-mata'nusarinam prakriya tu loke karana-karyasahakari-rupatam upagata kavye natye va rasa-sukti-sudha-madhuri dhurinair yathokta'bhinaya-sametair va, padarthatvena vibha'vanubhava-sancari-vyapadesam ca prapitair nayika-nayaka candra-candrika-malayaniladi-bhruviksepakataksapata-sveda-romancadi-nirveda-visadadi-rupair vasanatmakair atmasambandhitvena abhimatair bhavaih dharma-kirti-ratanam sad-anga-natyasamaya-jnanam nana-desa-vesa-bhasa-vicaksanam nikhila-kala-kalapa-kovidanam santyakta-matsaranam, sakala-siddhanta-vedinam rasabhava-viva-vecakanam kavyarth-nihita-cetasam samajikanam manasi mudra-mudrita-nyayena viparivartita vasitas' ca'bhivardhitah sthayino bhavah kavyarthatvena abhimatah bahyarthalambanatmakah santo, vikasa-vistara-viksobha viksepatmakataya vibhinnah, svarupena asvadyamanah paramananda-rupatam apnuvanti iti sakalasahrdaya-samvedana-siddhasya rasasya pramanantarena samsadhana-parisramah satrjana-citta-viksobhaya kevalam, na upayogaya iti prakrtam upasaramah." This is beautiful prose and makes excellent reading. With this RS. embarks upon the varieties or number of rasa-s, which, according to it, is eight such as srngara, hasya, vira, adbhuta, raudra, karuna, bibhatsa and bhayanaka. In these pairs of two each, the latter is derived from the former : "esu uttaras tu purvasmat sambhutat visamat samah-" (RS. II. 167, pp. 175 ibid).

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TAPASVI NANDI SAMBODHI RS. observes that as there is much to talk about srngara and as it pleases all, srngara is taken up first for treatment (RS. II. 168, pp. 175, ibid). The varieties sambhoga and vipralambha are accepted by RS. The latter is caused by many reasons. RS. describes all sub-varieties due to various reasons. The word used is "....adibhir vyajyate." But this is not RS.'s commitment to vyanjana. "Vyajyate' here may mean just "manifested." RS. accepts karuna-vipralambha and refutes the views of the Dasarupaka of Dhananjaya in this respect (RS. II. 218, 19 pp. 189, ibid). Hasya is accepted as such. This follows accepted pattern. Vira has three varieties such as dana-vira, yuddha vira and daya-vira (RS. II. 236, pp. 195, ibid). RS. does not mention any varieties of either adbhuta or raudra or karuna though Bharata has given three varieties of raudra and karuna. Bibhatsa is also ksobhaja, suddha and udvegi i.e. three-fold for Bharata and Dhananjaya but RS. has not given varieties. Bhayanaka also is three-fold for Bharata such as vyaja-janya, aparadhajanya and vitrasitaka, but RS. has kept quiet over these varieties. RS. has accepted rasa-sarkara' in its own way. When there is angangibhava located with reference to two rasa-s, it is rasa-sankara for RS. (II. 252, 253. pp. 200 ibid). RS. has no faith in a rasa-sankara wherein two rasa-s of equal prominence are juxta-posed. Singabhupala says that this position is unacceptable as there is no factor which decides in favour of one of the two to be tasted first: "kecit samanabalayor anayoh sarkaram viduh. II 252b. na pariknaksamam idam matam preksavatam bhavet, tulyatve purvam asvadah katarasyety aniscayat." But this argument seems primary. In a given illustration rasa is not to be tasted one by one. As is the case of bhava-sabalata, so is the case of rasa-sankara wherein the man of taste enjoys more than one rasa simultaneously in a given illustration. Rasa-virodha is treated in RS. following the lead of Anandavardhana (RS. II. 257-261, pp. 200, 201, ibid). Rasa'bhasa for RS. is subordination of the principal rasa, or attaching greater importance to subordinate rasa is also rasa"bhasa. angena'ngi rasah svecchavrtti-vardhita-sampada, amatyena avinitena svamiva-abhasatam vrajet." (II. 263, pp. 202).

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Vol. XXVII, 2004 SOME ASPECTS OF THE.... Rasa"bhasa for RS. is four-fold such as a-raga, aneka-raga, tiryak-raga and mleccha-raga. a-raga is lack of love aneka-raga is when one lady has affairs with many heroes. Even a hero with equal love for many ladies gives rise to aneka-raga. Tiryag-raga is expression of love among birds and beasts and mleccha-raga is love for a lowly born. Meanwhile RS. refutes the view of Vidyadhara concerning tiryagraga. We know that an-aucitya-pravstti is said to be the cause of rasa-bhasa in view of almost all predecessors of Singabhupala. But Si. B. and Sa. have different ideas about rasa'bhasa where the pradhanya-apradhanya of angi and anga rasa-s is taken into consideration, and this is throwing away tradition. But getting deeper into the four varieties as suggested by the RS. perhaps we arrive at the acceptance of tradition.. With this the consideration of some aspects of rasa and bhava in RS. ends. The RS. has some fresh ideas and has remained open to the influence of both the Kashmir and Malava schools of aesthetics in this respect. Notes : 1. Abbreviated as RS. Abbhreviated as si. B. All references are to the Ananthashayanam Edn., Trivendrum by T. Ganapati Shastri, 1916 A. D. 3. "sa" is saradatanaya. 000

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VISVEDEVAN S. S. GUPTA While reading Rig Veda, I found that a large number of rsis have offered many number of suktas and mantras to Visvedevah. Naturally, therefore, I thought it desirable to find out who Visvedevah is ? What are his characteristics ? What are his doings ? and what is his place in the galaxy of Devatas? I collected all the suktas and mantras that have been offered to Visvedevah. They have been given in Appendix-1. Appendix-1 shows that 53 rsis of Rigveda, i.e. 13.7%, have offered their full suktas or mantras to Visvedevah. This is a good number in comparison with suktas and mantras offered to other deities. I started the study with the presumption that Visvedevah will also be a god * like other deities - Aditi, Diti, Surya, Mitra, Usas, Savita, Bhaga, Asvins, Akasa, Prthivi, Vayu, Varuna, Indra etc., to name a few and so it will not be difficult to know his virtues and field of activity. But this presumption proved to be wrong. It appears, Visvedevah is no single god but he represents all gods. This conclusion has been made on several counts. First, most of the rsis do not even mention once the name of Visvedevah in the sukta which they have offered to him. Instead, several deities have been invited. Second, several rsis use word devagana or devatas, which certainly are plural, denoting more than one deity or a collection of gods. Third, rsi Vasistha calls all the thirty three deities (8. 28. 1) in place of Visvedevah. Fourth, the Sanskrit word VISVE has two meanings -- one pertaining to world and second more than one. Here, it is used in the second sense. Thus, it can be concluded that Visvedevah represents all the deities of Rig Veda. A question can be asked : why wise rsis of Rig Veda decided to offer their suktas and mantras collectively to all the devatas of Rig Veda ? What is the rationale behind it ? It is clear that wise rsis wanted to convey several important ideas by creating Visvedevah as a representative of all the devatas. Some of them are :

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Vol. XXVII, 2004 VISVEDEVAH 1. All the devatas of Rig Veda are complimentary to each other, they are not competitive. These wise rsis have called the five basic elements -akasa, Prthivi, Agni, Vayu and Varuna as devatas. These devatas are natural phenomena. The rsis have further conveyed, in their own way, that the permutation and combination of these five basic elements (Pancha-Tattva) creates all the material things and also provide subsistence to them. Naturally, it means that these devatas are complimentary to each other and not enemical to one another. None of them has any conflict of interest with others. So, rsis in suktas, offered to Visvedevah, have invited each and every devata to come and accept Soma and bless them. This shows their mutual cordiality. From this it may be inferred : - that every one is allowed to select a god for himself. This selection, it seems to imply, should be on the basis of the similarity of the characteristics of the selected devata and the inborn traits, instincts, nature etc. of the worshipper. This is likely to be more beneficial and peace-giver. Immediately the wave lengths of the two will become the same. - That every one is allowed to pray, besides his principal deity, any other deity or more than one deity. There is no conflict. - That when the devatas are friends to each other, naturally, their followers cannot be enemical to each other. There is no scope for crusades, or fights between the followers of the different sects like Siya and Sunni. History of Hindu Dharma bears it out. 2. All the devatas are equal. None of them is superior to others. The way the rsis have invited the gods to come and accept Soma clearly demonstrates that there is no order of preference or priority. All have been treated alike. 3. All devatas are merciful. Rsis invite them and request them to give them wealth, cows, horses, other animals, houses, helath, good children and anything and everything which they need. And these devatas, in their goodness, kindness and benevolence, oblige. A question may be ventured here. Why these devatas are kind-hearted and benevolent ? Do they get pleased only by the offerings of Soma and give what is demanded ? Is there any other message which the rsis tried to convey ? Let us try to understand. Prayers imply that you admit that the Deity is superior and more powerful than you and that you want to humour him and to win his blessings and favours. This, indirectly also means that you will obey his rules, his guidelines, his dictates.

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10 S. S. GUPTA SAMBODHI You will always remain subordinate to him and his will. You will try to win his blessings by working according to his wishes, i.e., in the cooperation and will never try to insult him, i.e., exploit him beyond a reasonable limit or pollute him. When these rules of the game are observed strictly then the devata smiles on you and gives you what you want. In other words, prayers teach us to be contented, self-disciplined, work in cooperation with the devata (i.e., a natural phenomenon, which he is), never try to over exploit nature or pollute it. This is key to happiness. Thus, it is clear that Visvedevah, is no devata. He is a representative of all devatas -a unique charater created by rsis to give very useful messages to humanity so that they can remain healthy, happy and contented. Notes: 1. References from Rig Veda have been given in brackets. They have been taken from either Hindi translations of Pt. Shri Ram Sharma, Bareilly, or Dayananda Sarasvati, Delhi and English translations by H. H. Wilson, Delhi or Ralph T. H. Griffith, Delhi. Editor, Jai Shankar Joshi, Halayudha-Kosa, Sarasvati Bhavan, Varanasi, 1879. Rsis have some different ideas about Visnu, Rudra, Brahma etc. Probably they are not represented by Visvedevah. 2. 3. S. No. Suktas 1.14 1.89 1.90 1.105 1.106 1.107 1.122 1.186 II.29 II.31 III.54 Appendix-1 VISVEDEVAN Rsi Medhatithi Kanvah Gotamah Rahuganah Gotamah Rahuganah Kutsa Angirasa Kutsa Angirasa Kutsa Angirasa Kaksiuvana Dairglatamas (Ausijah) Agastyah Kurmah Gartsamadah Gstsamada Bhargava Saunakah Prajapatih vacyah, Prajapatih vaisvamitrah

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Vol. XXVII, 2004 VISVEDEVAN 11 - III.56 III.57 IV.55 V.41 V.43 V.44 V.45 V.47 V.48 V. 49 V.50 V. 51 VI.49 V1.50 VI.51 VI.52 VII.35 VII.36 Prajapatih vacyah, Prajapatih vaisvamitrah Prajapatih vacyah, Prajapatih vaisvamitrah Vamdevah Atri Bhaumah Atri Bhaumah Avatsaro Kasyapah Rsayah Drstalingah Sadapina Atreyah Pratiratha Atreyah Pratibhanu Atreyah Pratiprabha Atreyah Swasti Atreyah Swasti Atreyah Rjisva Bharadvajah Rjisva Bharadvajah Rjisva Bharadvajah Rjisva Bharadvajah Vasisthah Vasisthah Vasisthah Vasisthah Vasisthah Vasisthah Manu Vaivasvata Manu Vaivasvata Manu Vaivasvata and Kasyapa Maricah Manu Vaivasvata Kusidi Kanavah Kavasa Ailusah Kavasa Ailusah Lusla Dhanakah VII.37 VII.39 VII.42 VII.43 VIII.27 VIII.28 VIII.29 VIII.30 VIII.83 X.31 X.32 X.35

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12 S. S. GUPTA SAMBODHI 43. X.36 X.56 X.57 X.61 X.64 X.65 X.66 X.92 X.93 49. Lusla Dhanakah Vrhaduktho Vamadhevyah Bandhuh Subandhu Srutabandhuh, Viprabandhuh Ganpayanah Nabhanedisthah Manavah Gaiyah Platah Vasukarnah Vasukrah Vasukarnah Vasukrah Saryatah Manavah Tanvah Parthyah Budhah Saumyah Juhu Brahamajaya Dharmah Tapasah Anhomuk Vamdevayah Vihavya Angirasah Sapta Rsayah Agni Tapash Sadhano Bhauvanah Pracheta Angirasah Prathah Vasisthah X.101 5 2 X.109 X.114 X.126 X.128 Sa 55. 56. X.137 57. 58. X.141 X.157 X.164 So 60. X.181 MANTRA 1.3.7-9 1.23.10-12 1.139.1 I.164.1-41 III.8.9-10 III.20.1-5 Madhucanda Vaisvamitrah Medhatithih Kanvah Parucepah Daivodasih Dirghatamah Auchathyah Visvamitrah Gathirnah Gathi Kausikah Vasuyavah Atreyah Pratiksatra Atreyah V.26.9 V.46.1-6

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Vol. XXVII, 2004 VISVEDEVAH 13 VI.21.9-11 VII.48.4 VII.50.3 VIII.25.10-12 VIII.54.3-4 VIII.69.11 Bharadvajah Barhaspatyah Vasisthah Vasisthah Visvamana Vaiyasvah Matrisva Kanvah Priyamedha Angirasah Vasisthah Kavasa Ailusah Nabhanedisthah Manavah Gaiyah Platah IX.67.27 X.33.1 X.62.1-6 X.63.1-14,17 000

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UPAVEDAS - ARTHASASTRA IN RAMAYANA RAJALAKSHMI SRINIVASAN Vedas deserve an outstanding place in the history of world scriptures. Hindus consider the word of vedas as the word of God and believe that the Vedas control their thinking and feelings. It is not only foremost in literature because of its antiquity, but it is also not possible to understand the spiritual life and culture of Indians without acquiring an insight into the vedic literature. The word 'Veda' means 'knowledge', knowledge par excellence, sacred, secular and complete. Vedas are considered to be the breath of the Almighty God. As God is immortal, the breath of God, the Vedas are also immortal. They, in sound form pervade the sky. Sound in its primal sense is not what we always understand it to be in common parlance. All sounds need not necessarily be audible to human perceptivity, for sounds, which though apparently inaudible, do still exist. It can be very well illustrated by the playing of a wireless receiving set. The wireless set can catch and transmit sound, which is otherwise not audible to the human ear. Only the pure and perfect hearing organ can hear the vedic sounds. A mind turned inwards in meditative quietitude is free and therefore, fearless. It has restored to itself, its pristine capacity to see instantly, clearly, factually. Then there is no conflict between what an unprepared mind takes it to be, and what an unrelenting memory wants it to be. Thus the great seers with their pure and powerful hearing organs were able to grasp those sounds and they interpreted and passed them on to the posterity. That is how it was passed on from one generation to another orally. The vedic hymns composed of sounds and words have to be pronounced in the same manner with high, medium and low pitch, technically named udatta, anudatta and swarita or otherwise the meaning would change. Now, the prevailing Vedas can be said to be mainly a collection of rules and regulations to be followed in our life-span time. These are also named as Dharmasastras. There are 18 Dharmasastras to be followed and they are, 4 Vedas, 4 Upavedas, 6 Vedangas, auxiliaries of Vedas, Puranas, Dharmasastras, Tarkasastras

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Vol. XXVII, 2004 UPAVEDAS - ARTHASASTRA IN RAMAYANA 15 and Mimamsa. Vedas - Rg., Yajur, Sama and Atharva Upavedas - Ayurveda, Dhanurveda, Gandharva veda and Artha Sastra or Niti Sastra. Vedangas - Siksa, Vyakaranam, Chandas, Nirukta, Jyotisa and Kalpa. Each one has many subdivisions and put together, collective name of all these can be said to be Vedas - i.e. Knowledge. Normally any knowledge or any deed is divided into two divisions - sacred and secular. Four essential aspects of the vedic study are laid down, such as the study of the Rsis, the authors of the Vedas, Chandas, the metres, Daivatas, the vedic mythology and Yoga, the ritualistic application of the vedic literature. The sacred ones came to be known as Vedas imparting the rela ultimate knowledge pertaining to the higher level and the secular which are considered slightly lower than the Vedas but at the same time, equally important and essential, came to be known as Upavedas. The aim of life is to obtain the real truth or knowledge and the Vedas specify certain codes of rules to achieve that. Adi Sankara in his 'Sopana pancakam' said - "Vedo nityamadhiyatam taduditam karma svanusthiyatam Tenesasya vidhiyatamapacitih kamye matirtyajyatam ||" Vedas have to be studied ever. The deeds specified therein have to be * followed meticulously and diligently; and one has to follow these actions in life and one has to abandon the desires from one's mind.' To follow these rules and regulations, the essential instrument to be used is the human body, given by God. It is impossible to achieve these pursuits, the goal of life, without a healthy body and healthy mind. Kalidasa says in Raghuvamsa (canto 5) 'sariramadyam khalu dharmasadhanam' body is, indeed the main requirement to achieve these dharmas. These four 'Upavedas' stress the importance of the maintenance of hale and healthy body and give ways and means to keep it sound and fit. As tradition goes, there were only three Vedas, 'trayi' i.e. Rg. yajur and sama and later on with the addition of fatharvan' it came to be known as 'caturvedas'. In the same way, in due course of time, these secular arts and sciences, having divine touch and origin might have taken separate branches and came to be known as 'upavedas'. 'Upa' means 'close' 'nearby' i.e. very near to the vedas'. To my knowledge, there can be any number of upavedas but tradition has prescribed only four as Ayurveda, Dhanurveda, Gandharva veda and Arthasastra.

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RAJALAKSHMI SRINIVASAN SAMBODHI Arthasastra really means science of wealth and it is connected with Atharva veda. In true sense, it is Economics. It includes sastras like Nitisastra, the science of Ethics, Rajyasastra, the science of Politics, Dharmasastra, Public Administration, Taxation policies, law making, implementing, budget making, allotments of funds for different projects, appointment of higher officials, labourers, special duty officers during emergency such as war-time, protection of the kingdom and people in all respects are all elaborated in this science. Dharmasastra deals with both single person's duties and responsibilities as well as that of the society as a whole. So the connotation and subject matter of this is very vast and one can understand the importance of this Sastra, as it is connected with wealth and economics which are essential for day to day living. Because of its nature one can see its description in the kavyas, Puranas, and other classical literatures in one form or other. The original book for this sastra is the 'arthasastra' written by "Kautilya'. Peaceful and comfortable life is needed to pursue knowledge and this science gives the way for that, hence might have been included as a 'Upaveda'. Unlike other upavedas which are postfixed with the word veda, knowledge, this one is not posted with the word of knowledge but of science. In classical literatures this sastra plays an important role. Bhatta Bana's 'Sukanasa upadesa' is a concrete example which cannot be ignored at any point of time no matter whichever region one may belong to. Dandi's 'Dasakumaracaritam' the expedition of ten princes and sharing of their experiences is a unique description. In 'Kalidasa's' creations we see the king's responsibilities and how they pursued it without any blemish is a wonderful depiction. The characteristic qualities of the kings of Raghu race motivated him to compose 'Raghuvamsam'. The kingly duties are well depicted and the taxation policy of Dilipa is very famous and it has surpassed time and space. Prajanam bhutyarthameva tabhyo balimagrahit Sahasrgunamutsrustumadatte hi rasam ravih | Raghuvamsa 1-18 King Dilipa collected taxes only to provide beneficial comforts for his own people. The sun sucks the water from the earth only to rain them back profusely. Now let us see how this science has been dealt with in Ramayana. Ramayana is the life history of Rama, son of King Dasaratha. Being the son of the great emperor, and as monarchy prevailed at that time, the next heir apparent to the throne after King Dasaratha was Rama, the eldest of the four sons. In this context the close connection of this state-craft can be understood clearly. Society is comprised of the ruler and the ruled. Both have to follow the rules and

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Vol. XXVII, 2004 UPAVEDAS - ARTHASASTRA IN RAMAYANA 17 regulations with a proper code of conduct which will envisage peace and comfort in society. Here, it is important to specify that the ruler should have a disciplined life and should follow the ethical code of conduct and has to be a role model to the people, as the saying goes, "yatha raja tatha prajah.' As is the king so are the subjects.' In Ramayana the word used to rule over the country is itself a very significant one. Normally the term 'sas' is used for ruling over the state. But Valmiki uses the word 'upasitva' ruling over the country is 'a dedicated worship.' 'ramo rajyam upasitva'. This is the basic quality expected of a ruler. He should have steady mind 'sthiracittah. Valmiki describes Rama's kingly personality. His que as having all 'rajalaksana' kingly symbols according to the 'samudrika sastra.' 'Vipulameo mahabahuh kambugrivo mahahanuh Mahorasko mahesvaso gudhajatrurarindamah Ajanubahuh susirah sulalatah suvikramah subhalaksanah' (VR, 1 - 12) Having broad shoulders, long arms extending upto knee, big chin, broad chest etc. and his mental capabilities as an ideal king. dharmajnah' 'satyasandhah' 'prajanam hiteratah' "ripunisudanah' dharmasya pariraksitah' 'sarvalokapriyassadhuh' 'dhanurvede ca nisthitah' 'nitiman' 'aryah' 'sadaikapriyadarsanah' 'kalagnisadesah krodhe' 'priyadarsanah' 'knower of dharma', 'strict follower of truth', 'protector of dharma', 'amicable to people', 'slater of enemies,' etc. Dasaratha wanted to coronate Rama, a receptacle of all good qualities, as a heir apparent to the throne as he was the fittest and more proper heir to the throne. Dasaratha knew very well about Rama and also about the people who love to have him as king. When it was announced, people were so happy that they started to dance like peacocks seeing water bearing clouds. 'vrstimantam mahamegham nardanta iva barhinah'. He was not only given training prescribed for a warrior king but also got special training from sage Visvamitra. With all that when King Dasaratha called Rama to disclose the great news of coronation, he gives an advise as to how he was to conduct himself as a king. 'kamastvam prakrutyaiva nirnito gunavanasi gunavatyapi tu snehat putra vakshyami te hitam bhuyo vinayamasthaya bhava nityam jitendriyah kamakrodhasamuthitani tyajesva vyasanani ca paroksaya vartamano vrttya pratyaksaya tatha amatyaprabhrtih sarvah prajascaiva anuranjaya tasmatputra tvamatmanam niyamyaiva samacara.'

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18 RAJALAKSHMI SRINIVASAN SAMBODHI O ! My Son, by nature itself you possess all good and pleasant qualities. Though you are an ideal son, my love and affection for you make me talk like this, so that you may be a better king. Be controlled, don't allow desire and anger to overpower you at anytime. Have a complete control over your senses and desires and rule the kingdom in a praiseworthy manner so that people can be happy with you.' Whenever Rama is described as a king he is described as 'prajapalanasamyuktah' totally dedicated in protecting the people, 'ragopahatendriyah' 'not being attracted by the glamour of sense perception.' Dasaratha says 'purvakairmama rajendro ih sutavatparipalitam 'the whole kingdom was taken care of by my ancestors just like their own sons with love and affection.' While describing the tender and loving qualities of Rama the people say 'Ramah satpuruso lokesatyah satyaparayanah Saksadramadvinirvetto dharmascapi sriya saha' || (VR II, 2-29) The dharma rests in Rama. Rama is an embodiment of 'satya' and 'dharma' righteousness, truth along with prosperity rest in Rama. 'prajasukhatve candrasya vasudhayah ksamagunai bhuddhya brhaspatestulyo virye saksacchipateh' (VR II. 2-30) He is just like the moon in caring for the prosperity and welfare of the people. 'pourans vajanavannityam kucalam pariprcchati.' After winning over the enemies, when he returned with victory, mounted on elephant or chariot, Rama used to enquire about the welfare of the people personally as though they were his own kith and kin. He shared the sentiments and emotions of people and acted accordingly. Dasaratha is described as 'maharsikalpo rajarsih trisu lokesu vissutah.' He was like a sage and is called a "rajarsi' 'mitravan' had lot of good friends dirghadarsi had the power to foresee 'vijitendriyah' had control over his senses. The people in his kingdom were all very happy and satisfied with what they had, they were not greedy, spoke the truth. It seems literacy was available to all. They all were dedicated to the king and had full faith in him. Valmiki dedicates one whole chapter to describe the ministers and their personalities, duties and responsibilities in the court of Dasaratha. Almost all of them were sages and hence never had any selfish motives to amass wealth for their own sakes. They were 'mantrajnaih''had the knowledge of counselling' 'ingitajnai' 'understand just by gestures' 'sucayah" "pure and holy they were impartial at the rules of law 'praptakalam tu te dandam patayeyuh sutesvapi' 'they used to give the

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Vol. XXVII, 2004 UPAVEDAS - ARTHASASTRA IN RAMAYANA 19 same punishment to their own son if he was accused.' 'vidyavinitah', 'well ut humble' 'niyatendriyah' 'controlled their senses', 'rajasastram anusthitaih' they used to follow the rules and regulations of the state craft. 'yatha vacanakarinah' 'they never go back on their words.' One more special mention is made here by Valmiki which is a significant one 'paraspara anuraktasca' they used to consult their collegues, the other ministers, after counseling. Through Rama's words Valmiki says that even if one such minister is there that is enough for the state government. In "kaccit sarga' Rama while adivising state-craft to the new king Bharata says ekopi amatyo medhavi suro dakso vicaksanah rajanam rajaputranam va prapayen mahatim sriyam' (VR. II - 100, 24). Counselling is very important in the state affairs not only in ordinary peaceful time but also in emergency periods like war etc., when the preparations for war are on, on seeing the monkey chief and other Rama's military troupe. Ravana was perturbed and he called for an emergency session. There he said 'mantramulam hi vijayam prahuraryah manasvinah' (VR VI-6-5), it is only through good counselling one can take a proper decision that will bring success. Here he gives three types of counselling, the best, medium and the worst in very clear manner. 'trividhah purusah loke uttamadhamadhyamah tesam tu samavetanam gunadosau vadamyaham mantrastribhirhi samyukto samarthaimantranirnaye mitrairvapi samanarthaibandhavairapi hitairapi sahito mantrayitva yah karmarambhan pravartayet daive ca kurute yatnam tamahuh purusottamam (VR VI-6, 7 & 8). One has to take the counselling of those ministers who are efficient in counselling, one's own friends, equal status colleagues, with close relatives and with the well-wishers and then one has to start the work, leaving the rest on fate and that is the best way of taking successful decision. When one person, having full faith in dharma takes the decision and does the work by oneself is the medium way of counselling. Without really understanding the situation, the pros and cons of the situation, abandoning the faith in dharma if one proceeds in his motive it will lead one to total disaster and failure. So Ravana addressed his ministers that they were all good in counselling and whatever decision they have taken in the past were fruitful and never ever failed. 'sarvakrtyani yusmabhih samarabdhani sarvada mantrakarmaniyuktani na jatu viphalani me.' (VR VI 12-8).

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20 RAJALAKSHMI SRINIVASAN SAMBODHI Decision taking is also very well depicted in the court scene of Ravana where he requested his brother Kumbhakarna to help him to fight against his enemies, Rama and his military forces. When Ravana requested him to give a proper plan so that he did not give back Sita and also kill Rama and Laksamana. 'adeya ca yatha Sita vadhyou dasaratatmajau' (VR VI 2,25), he wanted to achieve both fruits at one stroke. At that time kumbhakarna got angry and uttered: 'O ! king if one does the work after a long and deep thought with proper justice he will never regret the decision he has taken. But without knowing the sequence of work one, who does wrong deeds in a haphazard way without knowing the science of statecraft, would brood over his own decision and fail in all his endeavours. Here, he hinted to his elder brother Ravana that he should have asked his counselling even before he has abducted Sita. That is the proper way of planning in decision making. 'Nyayena rajakaryani yah karoti dasanana Na sa santapyate pascanniscitartha matirnrpah Yah pascat purvakaryani karmanyabhicikissati Purvam caparakaryani sa na veda nayanayau' (VR VI- 12, 31 & 32) The protection of the country is also described in a proper way. In science of statecraft protection of the country from the enemies, preparation for war, are also important subjects to be dealt with. Even at times of peace vigilant security forces had to be maintained. A good king is always alert with military forces. In Sundara Kanda when Hanuman entered Lanka in secrecy, he was roaming around the city and was watching the beauty and different features of Lanka the capital of Ravana. There, he described how the city was protected with secret military forces hiding in secret places. He used 'guham asivisairiva' for Lanka, it was like a tunnel full of venomous serpants, 'vapra prakara jaghanam' a moat adored the city like a gridle, 'sataghni' guns, 'sula' spears and many kinds of weapons are described and on seeing the city thus protected, Hanuman the greatest of warriors lost his confidence and wonderstruck as how to enter into the city, find out Sita and take revenge on Ravana. 'kenopayena pasyeyam maithilim janakatmajam Hanuman tells Rama 'nadeyam parvatam vanyam krtrimam ca caturvidham'. Lanka was protected in all possible ways like water, mountains, forests and the artificial equipments like 'rathagajaturagapadadi' chariots, elephants, chivalry and soldiers. Even while describing Ayodhya Valmiki says 'sarvayantrayudhavatim the city was filled with all types of ammunitions. 'sataghnisatasankulam' hu guns were there in that city, durgagambhiraparikham durgamanyairdurasadam' it

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Vol. XXVII, 2004 UPAVEDAS - ARTHASASTRA IN RAMAYANA 21 was having a strong fort and it was surrounded by a long and deep moat. Administration of actions is also emphasised here. Valmiki candidly says that 'arthanrthantare bhuddhih niscitapi na sobhate. The idea or the solution for the problems may be very apt and good, but it has to be put into action at the appropriate time lest it be useless and waste. The ideal qualities of an emissary is also very well brought out here. When Hanuman met Rama after meeting Sita, he was praised for his efficiency thus - 'yo hi bhrtyo niyuktah san bhartra karmani duskare kuryat tadanuragena tamahuh purusottamam' (VR VI, 1.7.) 'He is the best servant, who after carry out the difficult task of his master successfully, further got the news and information pertaining to that deed for further action.' Hanuman's mission was to meet Sita but he had not only met Sita gave her the signet ring, pacified her, but also did certain other important useful actions by which he came to know of the prowess of Ravana and his military forces, which are very useful for Rama to pursue his mission of war. The essential qualities for a 'duta' (emissary) are brought well in the character of Hanuman and especially in 'Sundrakandam' when he met Ravana. Carrying out the emissarywork needs a lot of diplomacy. Sita had not seen Hanuman and so also Hanuman. Ravana being a demon could assume any form he liked, and the friendship between the human beings and the monkey is also not a normally expected one. Besides, Sita was also in total depressed form and was not in a position to think and reciprocate to Hanuman's talks. Hanuman again and again thought as to how to convince her that he was an emissary sent by Rama so that she could have full confidence in him. After a great deal of thought, he slowly got down from the simsupa tree and with full of devotion and humility started to talk to her. esa doso mahan hi syanmama sitabhibhasane pranatyagasca vaidehya bhavedanabhibhasane bhutascartha virudhyanti desakalavirodhitah viklavam dutamasadya tamah suryodaye yatha arthanarthantare bhuddhih niscitapi na sobhate. (VR. V. 30. 36 & 37) If the emissary is clever enough to understand the situation properly and act in a diplomatic way it brings a lot of good and comfort to the master, his worry is thrown away just as the darkness is eradicated at the time when sun rises. But if an idea or plan however great and apt, is not handled in a proper way and at proper time it becomes a waste and ruins the whole action. Diplomacy and presence of mind to understand the situation is very important and that is

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22 RAJALAKSHMI SRINIVASAN SAMBODHI emphasized in depicting the character of Hanuman as an emissary. Even in Adhyatma Ramayana, the spiritual version of Ramayana the important qualities of emissary are depicted nicely. 'karyarthamagato dutah svamikaryavirodhatah anyakincittasampadya gaccatyadhama eva sah' (AR VI 3 - 69). 'A messenger who has been sent for one purpose, if he returns merely after accomplishing his mission without doing something more in extension of it, is the most inferior type of messenger.' These are all the applications of statecraft which we saw in practice in Ramayana. But there is also theoretical treatise about the politics and public administration in Ayodhyakanda when Bharata came to Citrakuta to take back Rama to Ayodhya. 'kaccit sarga' is famous chapter where Rama gives a detailed description of statecraft, for Bharata to be a good statesman. There he asks Bharata whether he has appointed people in the state affairs who have mastered 'arthasastra' 'arthasastravisaradam.' He also advised to pay proper sal correct time so that it would not create problems. Here he advises as to how taxes have to be levied and collected. The budget has to be prepared in such a way that there should not be any deficit financing. 'ayaste vipulakkaccit kaccit alpataro vyayah.' The treasury has to be in the responsibility of a worthy person 'apatresu na te kaccit koso gacchati Raghava' (VR II - 100 - 54). The much talked about and the controversial incident in Ramayana is the slaying of Vali. There if one takes the dharmasastra and nitisastra' it is not difficult to explain the just action of Rama. In Ramayana, it is told that there are three types of laws described, one is the city civilization in Kosala, with its capital Ayodhya, second is the forest region seen in Guha's and Vali's gangetic and Kishkindha region and the third is the civilization of demons in Lanka. Though the differences and the nature of civilization are much talked about, it can be easily seen that there are only two civilizations namely 'dharmic' and 'adharmic'. In the Vali episode, his physical form is an animal one, but in real he was the son of Indra and had mastered all the Vedas and Dharmasastras. He is a valorous person and even conquered Ravana. The latter not being to face him befriended him and made a peace treaty. Perhaps that is what Rama had in his mind when he says 'bhartas tu mahipalo vayam tvadesavartinah tvam ca dharmatikrantah katham sakyamupeksitam gururdharmavyatikrantam prajno dharmena palayan

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Vol. XXVII, 2004 UPAVEDAS - ARTHASASTRA IN RAMAYANA 23 vayam tu bharatadesavadhim krtva harisvara tvadvidhanbhinnamaryadan nigrahitum vyavasthitah. (VR IV 18, 24 & 25). 'Bharata is the king of Ayodhya and he is ruling the whole kingdom having it as his capital. We are all appointed by him to take care of the forest region and it is my duty to establish dharma and enforce law and order, take care of the code of conduct.' So Vali has swerved from his dharma hence has to be punished, killed. Code of laws for war was also prescribed and it was carried out. When an enemy is tired and unarmoured, it is not proper to wage war with him. Here the famous statement of Rama to Ravana is very significant. Rama asked Ravana to go back from the battlefield and come fresh and re-equipped the next day to fight. Krtam tvaya mahat karma subhimam Hatapravirasca krtastrayaham Tasmat parisranta iti vyavasya na tvam saraimrtyuvasam nayami prayahi janami ranarditastvam.... (VR VI 59, 142). People were very well cared for. The king or the high officials never used to trouble or disturb the people at any time. After hearing from Hanuman about the situation in Lanka, Rama started collecting all the monkeys for their mission of fighting. A large number of monkeys, bears and others were marching towards the sea-shore. But to avoid disturbance to the people living in the city Rama gave strict orders that this marching of army should not cause any disturbance to the people. It was also carried out in strict discipline. Ramasya sasanam jnatva bhimakopasya bhitavat varjayn nagarabhyasan tatha janapadanapi' (VR VI 4 -38). 'Understanding the order of Rama, afraid of the wrath of Rama when his orders were trespassed, the whole army marched towards the sea-shore leaving the cities and towns, without any disturbance to the people.' Like this there are several instances in Ramayana which bring out the principles of Arthasastra and Nitisastra in a clear, simple and useful manner. These advices and aphorisms are not only useful at that time when this treatise was written but also for future times across centuries. Code of conduct and personnel character are very essential for a good and harmonious society, so that people can lead a peaceful and comfortable life and thus it leads one to enjoy heavenly bliss, which is the ultimate aim of human life. Like this all the vedic and

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24 RAJALAKSHMI SRINIVASAN SAMBODHI upavedic principles are elaborated nicely in the epic Ramayana and the study of Ramayana will be ever beneficial to mankind. References: Sopana Pancakam - Adi Sankara. Daivattin kural - lectures delivered by 'Paramacarya' Candrasekharendra Saraswati Swamigal of Kanchi Kamakoti mutt. Raghuvamsam - Kalidasa. Srimad Valmiki Ramayanam. Adhyatma Ramayanam - Spiritual Version of Rama saga. OOO

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MIRABAI IN GUJARATI TRADITION YAJNESHWAR S. SHASTRI Mirabai is one of the most popular saint-poets, that India has produced. Divine love and longing for Lord Krsna, exclusively expressed in her beautiful poems has been sung in Indian households for more than four hundred years. In the history of Bhakti movement, Mirabai has left unimaginable impression on the minds of common people of India. Inspite of the fact that she was a woman, the sheer force of her spiritual realization made her a focus of great veneration. She occupies a unique place in the line of great mystics of India. Throughout the medieval period in the history of Hinduism, there arose a series of extraordinary saint-poets, who preached the gospel of divine love and ecstasy. These saint-poets emerged as the reformers to steer the faith away from distortions. They were concerned with the protection of the essence of the religion, which is true devotion to God. They did their best to rid religion of unwanted fringe elements that tampered with its true nature and practice. This reformation was the need of the hour. At a time, when Muslim rule was being established over most of India and the older classical orthodoxy was losing its hold upon the people's mind, the Bhakti movement once again, demonstrated the resilience of Hinduism, its capacity to enable its followers to restate and reinterpret the eternal variety in the light of changed circumstances. These saint-poets brought two important changes in their way of preaching. First of all, to make the religion common man friendly, they gave less importance to erudition and stressed the importance of devotion (Bhakti) to god. The easiest way to realize God, they pointed out, was just taking His name with unflinching faith. They just evoked the god-loving nature inherent in people. They taught that, every act - physical, mental or spiritual, vocal - is God-ordained and every right act is an act of worship. In this way, these saints democratized religion by making it accessible to everybody. Secondly, they used the native language of the people to teach the truths of religion, through songs and simple poems. Previous teachings of Hinduism were exclusively in Samskrt language, limited to the scholarly world. These saint-poets *

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26 YAJNESHWAR S. SHASTRI SAMBODHI broke away from the age old tradition and used regional languages and dialects to propogate their message. Because of their efforts, message of Hinduism reached every corner of India. Mirabai belongs to this galaxy of reformers of India. There is a lot of controversy about Mirabai's dates of birth, marriage and death. Some think that she born in 1498 A. D. and died in 1573 A. D. Some others say that, she was born in 1497 A. D. and died in 1547 A.D. (K. P. Bahadur, p. 1121). She was born in the royal family of Merta (Rajasthan) in the town Kudki i, according to some scholars). Her father was Raja Ratansingh. When Mira was just two years old, she lost her mother and she grew up under the guardianship of her grandfather - Rao Duda. Gujarati poet Dayaram says, "She was unequal in her beauty and virtues, so she was named Mira (rupa guna samovada koi nahi, mate rudu dharyu Mirabai nam) Mira's grandfather was a great devotee of Lord Krsna and holy men and saints were visiting his palace very often. Mira grew up in a purely devotional atmosphere and her spiritual tendencies developed from an early age. She became a staunch devotee of Lord Krsna from her childhood and had dedicated her life to Him. She was married to Prince Bana Bhoja, the eldest son of King Rana Sangram Singh of Mewar in 1516 A. D., when she was just eighteen years old. After her marriage, she continued to devote her entire time to the worship of Lord Krsna, incurring the displeasure of her relatives. She lost her husband at an early age. Prince Bhoja died in the battle in 1525 A. D., about nine years after her marriage. Shortly after that, she lost her father and father-in-law, who really cared for her well-being, in circa 1528 A. D. and 1527 A. D. respectively. It must have been a great shock to Mira. After these sudden fateful events, realizing the transient nature of the world, she dedicated her life to worshipping and singing the praise of Lord Krsna. Her beautiful compositions are among the most moving devotional songs of Hinduism. She, like other saint-poets, gave a tremendous boost to popular Hinduism. Mira's poems have musical quality and number of her poems have been rendered on disks and cassettes. Mirabai had composed poems in Marwari (Rajasthani), Braja and Gujarati languages. She belonged to Rajasthan, and so it is quiet natural that she had composed most of her poems in the Marwari dialect. She had spent few years in Vrindavana and spent her later years in Dwaraka (Gujarat), so, she has composed some of her poems in Braja and Gujarati languages, as well. Scholars believe that, she has composed 1312 poems in all. Some scholars came to the conclusion that, among these, 400 poems are in Gujarati and some other think that, she has

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Vol. XXVII, 2004 MIRABAI IN GUJARATI TRADITION 27 composed not more than 246 poems in Gujarati language. It is believed that, unable to bear the harassment of her brother-in-law, Mira left Rajasthan, went to Vrindavana and stayed there for a few years. After that, she came to Gujarat and spent the later years of her life there dedicating herself to Lord Krsna. This view is supported by Mira's own poem, in which she says : 'It is sin to drink water, in the kingdom of Rana, saying thus, she leaves Mewar on the left, Mira goes to the West.' (Ranajina deshma mare jala re piwane dosh, dabo melyo Mewar re Mira gayi paschimamahya-Mirana shrestha pada, 4). Mirabai's influence on Gujarati tradition is multi-faceted. She occupies unique place in the history of medieval Gujarati literature. She is considered as the first woman poetess of Gujarat (Adi Kaviyitri). She is looked upon as one of the greatest devotional poets of contemporary Gujarati literature. She is the connecting link of love between Gujarat and Rajasthan (Gujarati ane Rajasthan ne jodati premkadi). Narasi Mehta and Mirabai are called two jewels of Gujarati literature. Scholars of Gujarati literature believe that, for the first time, poetic flame is lit by these two poets in Gujarat. These two poets inspired several devotional poets of Gujarat. Shri Govardhanram - well-known litterateur of Gujarat, while writing on the medieval poets of Gujarat, says, "all over India new era started, new lamps were lit and new lamps were lit in Gujarat by these two poets, viz., Narasi Mehta and Mirabai" (A. B. Dhruva. P.). Influence of her poems on Gujarat is so great that men and women, young and old alike, irrespective of caste and creed, sing her songs at village and city temples, wedding ceremonies, at village wells and in the streets, even today. Her songs are sung in the dramas on the subject of devotion. Several dramas and novels depicting her life story, are written in Gujarat. Several poems are composed highlighting her divine love and devotion towards Lord Krsna by many poets of Gujarat. Programmes of singing of her songs are arranged on special occasions and festivals like, Krsnastami (birthday of Krsna) and Ramanavami (birthday of Rama). Professional groups of singers sing her songs in temples and musical programmes. People in Gujarat like to listen to her melodious compositions full of devotion, even today. Mirabai's poems are spontaneous outbursts of her emotions. She had adopted local dialect to express her love and devotion towards Lord Krsna. Though Mira has an all India context and significance, she has influenced peoples from all walks of life in Gujarat. Like her Marwari poems, poems composed in Gujarati language reflect intense love for Lord Krsna, obsession towards Krsna and complete self-surrender. She followed the path of divine love with unflinching faith Mir

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28 YAJNESHWAR S. SHASTRI SAMBODHI and dedication, inspite of public censure, persecution by her own family members and even attempts on her life. There are several ways to God-realization, such as path of knowledge (Inanayoga), path of action (Karmayoga), path of devotion or divine love (Bhaktiyoga) and so on. Mirabai adopted the path of divine love to realize the God. Bhaktiyoga - the path divine love - is considered as a potent source of spiritual realization in Hindu tradition. In this path, there is a deep and emotional relationship between the individual and the God. Narada Bhaktisutra defines, 'devotion as ardent love for God (ISware paramapritih bhaktih).' It involves the turning of the emotions towards the Divine envisaged in human form, whether it is Lord Krsna, Lord Rama or Lord Siva. It involves the passionate outpouring of the emotions culminating in a spiritual rapture of union with the chosen divine form. This path tells us that love for objects that are fleeting and perishing, is the cause of misery, while love for God, who is eternal source of all things, makes for everlasting happiness. The Hindu scriptures enumerate nine kinds of devotion towards the Lord, such as : listening to the praises of the Lord; chanting name of God; performing ritual worship; adoration by prostating onself before God; serving him as a servant; considering God as a companion or friend and complete selfsurrender unto the God. All these characteristics of devotion are found in the Mirabai's poems. Again, Hindu scriptures mention that, one can love the God in many forms: as father, as mother, as friend, as husband, as beloved and as child. These emotional attitudes towards God are called Bhavas, which are of nineteen kinds (Y. S. Shastri.). Among these, love of a wife towards her husband (kantabhava) or romantic love of a lover and the beloved (madhuryabhava) are considered as the highest kinds of bhavas. Mirabai worshipped Lord Krsna in the Madhuryabhava and Kantabhava, in which love for God takes the nature of a loverbeloved or a husband-wife kind of relationship. Not only this, many of her poems depict the complete surrender of the individuality, which is the final act of love. This kind of absolute surrender unto God is known as Saranagati in Vaisnavism. According to Hindu tradition, both the worship of God with form and of the formless Cosmic Absolute, lead one to the Supreme Being. The latter path is difficult to tread. Mirabai chose the first path, the easier way to God and worshipped the Lord with the rapture of love and unswerving devotion. She surrendered both, mind and heart to Lord Krsna. Mirabai immersed herself in Krsna's love and devotion and enjoyed describing Krsna's childhood, his youthful pranks, his dalliance with the Gopis

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Vol. XXVII, 2004 MIRABAI IN GUJARATI TRADITION (milkmaids) of Vrindavana, his magical feats, his resplendent personality, epitomizing the divine lover, who summons the human souls to the golden notes of his eternal flute. These are all parts of the great heritage of Hinduism. Mira's love and devotion for Krsna is variegated. She loved the Lord Krsna as a beloved, as husband, as master, as friend, as the Lord of the universe and imperishable Supreme Being. Her love towards the Lord is very pure, divine, spontaneous and natural. Immersed in deep devotion and love, she had no use for worldly riches and pleasures. In one of her poems, she says : "I am in love with your face, Mohan dear, I am in love with your face. When I saw your face, The whole world became tasteless for me. Such is the happiness of worldly ones, Like the water of mirage. It should be discarded as worthless. Worldly pleasures are fragile, Marry and to be widowed. why should I desire it ? (Mirana shreshtha pada = MSP 1) In another poem she says, 'my mind is pierced and my heart is stolen by the Lord, what shall I do ? People of the town blame me. But I do not care. I sing praise of the Lord. An elephant strides through a crowded street, if a dog barks, how does it matter to the elephant ! I keep forgetting household chores, nor do I like the food. There is no sleep in my eyes.' (MSP-6). Mira wept for Krsna, she spent sleepless nights tossing about in bed for a sight of Him. Her heart ached for Him and His image was ever etched in it. She tells, 'how can I forget God, How can I expel God from the heart' (MSP-62). She was struck with knife of divine love. She says, "Of love, of love, yes, of love, The knife of love has struck me."

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30 YAJNESHWAR S. SHASTRI SAMBODHI (Premani premani premani re, mane lagi katari premani re. MSP - 106) In another poems she says, "I am pale with longing for love, people think I am ill." (MSP) Like a beloved, she is eager to meet her lover. In one of her poems, addressing a boatman, she says, "Boatman, set the sail, I would like to meet Him. Ganga on this side and Jamuna on the other side, Darling of Nanda stands in the middle." She is ready to give gold, silver and string of pearls to the boatman to take her to her lover." (MSP-48). Mira expresses her longing for the Lord and the pain of suffering in another poem, "Kanudo (Krsna) does not know my suffering, sisters, I am virgin since childhood.' We had gone to fetch Jamuna water, Kanudo splashed water on us. Look the spray of water. Kanha, I am an ascetic after your name. Kanudo has struck me with an arrow. Ah ! The arrow hurts. (MSP-101) She believed that, Krsna's lotus feet are the ocean of happiness (Mira ke Prabhu Giridhara Nagar, jena caranakamala sukha sagar re - MSP-115) Some of her poems reflect her detached mood. She says, "What can I do with diamonds, rubies, pearl-strings, they are of no use. I have to cross the ocean of life, with the help of garland of Holy Basil." (su re karavu che, Ranaji, su re karavu che ? Hira manek ne mare su re karavu che ? Moti ni mala, Rana kama nahi ave, Tulasi ni malae mare taravu che." MSP-20) Mira's detachment is the result of absolute attachment to God. She is attached to her beloved Krsna and she only thinks of Krsna, lives in Krsna and she wants nothing but Krsna. Her devotion for Krsna was single-minded. She saw the entire world as Krsna and severed all worldly ties. She surrendered herself to Krsna in love. She says, 'Govind is my life, I have no liking for the world' (Govindo prana amaru re, mane jaga lagyo kharo re ! MSP-4). She says, 'for being with my beloved, I am ready to drink poison. My beloved is greater than my life. If he is not there,

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Vol. XXVII, 2004 MIRABAI IN GUJARATI TRADITION 31 there is no life for me. Only object of my life is to love Him and live in His love. I do not want anything else in life. I have nothing to do with the people of the world. I have no life apart from my beloved Krsna. He is my life, happiness and everything. He is the master of my mind and heart. I belong to Him and Him only, none else. In His love, I am so engrossed that, I cannot do any household work. I do not like food and get no sleep.' (MSP-6,7). Her love and devotion for Krsna was so intense that she danced in ecstasy before the image of Krsna in temples and home. She would often wear anklets and dance before the idol of Krsna, singing, 'God has come, God has come. I go with Him.' "Tying anklets upon her feet, Mira dances in ecstasy. Rana, people say, Mira has gone astray, she has gone mad." (Ghughara bandhine hu nacu, Ranaji, Koi kahe Mira bhayi re bawari, koi kahe jogan madamati" MSP-13, 11). Mira was obsessed of Krsna (Hari). She was having a gopi-Bhava, i.e. Gopis were mad in Krsna's love. Besides, the Gopis of Bhagavata, Mira is the only example of that kind of devotion. People said that Mira has gone made. Mad in love of Krsna. Mad ? Yes, I am mad, replies Mira in one of her poems : "I am obsessed, obsessed, obsessed by Hari, but I found virtue in this obsession or madness. I have become mad due to merit of my previous birth. I have obtained the true object of human birth through this obsessive madness. Evil-minded people cannot understand the bliss of this madness. She says, "the bliss for which in vain, even gods and goddesses pray, He has made us mad and made pure as well. Due to love of past birth, Hari has held us in His arms. ("ghela ame bhale thaya re, bai, mare ghelama guna ladhyo." MSP-43, 44). Devotees and lovers of the Lord are branded as mad by the worldly-minded people. These devotees are absorbed in the Lord's love and ordinary people cannot comprehend their inner state of bliss. Mira says, 'to attain such a deep love for the God, is the object of human birth and if this is achieved, nothing else remains to be achieved.' Lord Krsna was everything to her and she fancied herself as wedded to Him. She considers herself to be Krsna's bride and used to weep for Him night and day, till her eyes became red due to lack of sleep. She expresses this idea in several of her poems : "If I marry, it will be to my beloved. He is my imperishable good fortune. I have no fear of widowhood." (paranun to pritam pyaro, akhanda

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32 YAJNESHWAR S. SHASTRI SAMBODHI saubhagya maro. MSP-1). "Friends, I have married to indestructible bridegroom" (akhanda varane vari saheli, hu to akhanda varane vari- MSP-3). Again, in another poem she says. "I have wedded to my beloved, I will not tie marriage thread to anyone else" (hu to parani mara pritamni sangath, bijana mindhal nahi re bandhu MSP-7,9). She says, "the dark one is my husband" (Maro Samaliyo bharatar re - MSP-36). At another place she proudly declares, "I have put on His eternal bangles and I will live as his eternal wife" (MSP-20). Love of Krsna was all Mirabai saught and she firmly believed that He could free her from the world of sorrows (amane par utaro Syam- MSP-33). Her sole support was Krsna (antarana adhar. MSP-18). Krsna was her heart's Lord and her companion, not only in her life-time, but in past lives also (janam janam ki dasi- MSP-13). Mira's love for Krsna was too subtle and elevated to be understood by those with coarse mind. It was not worldly kind of love, it was divine love. It was a kind of worship, for she had given her mind and heart to her Giridhara. Sensual love and spiritual love are worlds apart. One pampers the body and another soothes the soul. The person, who has reached the topmost height of spirituality, sees God everywhere. To him or her, love becomes kind of worship. Mira's love for Krsna was all-encompassing type. Mira had indeed, sold herself in the hands of Krsna, as she puts it in many of her poems (hu to vechani chhu nath, tamare hath MSP-18). Meaning thereby that she had surrendered herself completely to the Lord. Though she knew that, tongues would be wagging and people would malign her, she never cared for what they said (loka amari ninda kare, ame dhoko teno na dhariye MSP-10), and thu on praising virtues of Lord (giridhara guna gave MSP-12). Her attitude of love towards Krsna was often misunderstood. Many in Mira's own time, have looked on the expression of her love for Krsna, as wrong one. Even her own familymembers branded her as a licentious woman and thought that her Giridhara was some lover, who secretly visited her. But Mirabai did not care for such slander and was courageous enough to stand up and face it. Many poems of Mira reveal that she was directly in communion with Krsna. True love is losing one's own identity into that of the beloved becoming one with him. Her expressions, such as, "Mira obtained Giridhara' (Mirane Giridhara malyo. MSP-5, 15), 'we are yours and you are ours' (ame to tamara, tame to amara MSP). show her union with the Lord. In one of her poems, she says that, 'she has obtained the precious toy, that is Rama.' She does not make any difference, any distinction between Rama and Krsna, because, both are incarnation of Visnu. She found this toy in the temple of her body. It cam dancing and singing. It is rare and

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Vol. XXVII, 2004 MIRABAI IN GUJARATI TRADITION 33 priceless thing. The great sages and saints could not get it. It is beyond the heights of nothingness. It is called unknowable and untreadable. (MSP-17). It means Mira had become one with what other Vedantins described as invisible and unattainable. This poem also clearly reflects the unity of the message of all mystics, who always teach people to see the Lord within the temples of one's own body. Mira always enjoyed the company of saints and sages (sant sangata ma mahasukha pami. MSP-3). She had great reverence for all holy men. She served them, she heard their discourses and their devotional songs. She believed that all the sacred places and holy rivers of the world were at the feet of real saints. She had also extolled the benefits of the association with truly evolved souls (satsanga). She says, 'today I have been blessed by the company of saints, which is the fruit of my merit (Aje mare sadhujanano sang re, Rana, mara bhagya phalya re-, adasath tirth santone charane, koti kasi ne koti ganga re. MSP-22). But her own familymembers opposed it. Inspite of that, she was seeking the company of saints and visited them very often. Greatly annoyed by this, Rana, her brother-in-law, started tormenting her. So great was his anger, that he tried to kill her by various means. On one occasion, he sent her a cup full of poison ordering her to drink it. She drank it thinking it to be nectar. How can one harm a person, whose protector is the Lord Himself. Mira herself says, 'Rana sends a letter, puts it in Mira's hand, which says, leave the company of saints and come, live with us. Mira in her reply asks Rana to leave his kingdom and live with the saints. She also says, Rana sent a cup of poison, I drank it, thinking it to be the nectar (visano pyalo Ranae mokalyo re, de je Mira ne hath, amrta jani Mira pi gayi, jene sahaya Sri Visva no nath. MSP-4). Rana made another attempt on her life, sending a jewel box containing deadly cobra inside. She was told that it is a gift of pearl necklace sent by Rana. She did wear this around her neck in ecstasy and it turned into a string of pearls, shining with brightness. (MSS-29). This incident is found in a Marwari poem, but not in Gujarati compositions. Apart from Mira's own poems, there are references to Rana's attempts to kill her in the works of various other poets, such as Dhruvadasa, Priyadasa, Nabhadasa and Dayabai. (K. P. Bahadur, p. 22). Mirabai was firm in Krsna love and patiently endured the taunts of the people and cruelty of king Rana. She had acquired an attitude of mind which was detached and tolerant. Her unswerving devotion and complete faith in her Lord Krsna gave her strength. Mira was soft-spoken, mild-mannered and kind-hearted devotee of the in one of her poems, she says, 'those who criticize my association with the saints, will go to hell, become blind and handicapped (ninda karase to te narakakundama jase, Piyaji, thase andhala apanga re. MSP-22). This kind of

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34 YAJNESHWAR S. SHASTRI SAMBODHI expression shows that, what taunts, scorns and torments Mira must have suffered at the hands of her brother-in-law, sister-in-law and some common people of Mewar, in her daily life. The harassment of Mira at the hands of Rana, must have been so intense that, she finally decided to leave Mewar, by saying that, it is a crime to drink water in the kingdom of Rana (Ranaji na desh ma mare jala re piwano dos. MSP-4). Like other saints, Mira, too, emphasized the importance of spiritual teacher (Guru) on the path of God-realization. She feels that the Guru is the gate-keeper of the gates of God-realization. The true way to worship God can be obtained only through Guru, one who is, himself adept in the ways of devotion. Guru is the only revealer of mystic secrets (MSP-125). Mira stresses the fact that, God does not reside in holy places, temples and forests. He is within the body and only by looking within can He be found. He also dwells in the hearts of true devotees : "Hari dwells in the devotees of Lord, what you will do by going to forests, going to Kasi and taking bath in Ganga. You will not obtain God there. He is also not in sacrifices (han re ! Hari vase Harina janama. MSP-133). Mira, in many of her poems, depicts her complete self-surrender to Krsna. She speaks of being his servant and slave, life after life (janama janama ki dasi). It was her desire that, she should serve Him as a servant life long. She says, 'Oh! my beloved Krsna, keep me as your servant. I will plant your garden and look after it. I will be your obedient servant. Your sight will be my wages, and my reward will be your love and devotion. I will serve you day after day (cakar rakho ji, Syam, cakar rakho ji... MSP-57). In the cultural life of India in general, and Gujarat in particular, Mira has remained a shining star through the past more than 400 years, a star with everincreasing brilliance. She is not merely a poetess, or a singer, but she is one of the great heroins of Rajasthan. Persecuted by her brother-in-law, after her husband's demise, Mira flinches not an inch in her devotion for Lord Krsna. She is full of Rajaputa spirit of heroic resistence to injustice and oppression. In a way, she was among the earliest of Indian women to stand up against male chauvinism. Breaking the barrier of seclusion, she moved in the company of saints. In those days, women of royal family were completely confined to their palaces. Ancient lawmakers proclaimed that, husband is the real god to woman. Mira revolted against this law and showed the world that there is no real husband for women, except the God. Mira's songs have remained in popular imagination, a powerful

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Vol. XXVII, 2004 MIRABAI IN GUJARATI TRADITION 35 expression of courage and devotion and have been a source of strength to women, who struggle against pressures of family and society. The world of today seems to be engulfed in violence and hatred and unrest. Sex and sensuality have hypnotized people. Morality has no place in the society. Male chauvinism is not completely wiped from the face of earth. Even today, we see, various atrocities perpetuated on women. In such critical hour, the study of Mira's life and poems may provide some sort of solution to such despicable trends. She has shown how the sword of God-devotion is enough to slay the minotaur of lasciviousness. Mira's poetry is the spontaneous outpouring of powerful feelings. Her poems come so naturally from her heart as leaves to a tree. Her Gujarati poems are pre-dominantly expressions of her oneness with Lord Krsna and generally end with the words, "Bai Mira's lord is the Giridhara" (Bai Mira ke prabhu Giridhar Nagar.) The profoundity of her expression and amazing simplicity are penetrating and inspiring. Her poems became very popular on account of the depth of their feeling, their delicacy of expression and for the intensity of their effect. It is believed that, she had merged in Krsna's image in Dwaraka. She was at last united with Him. She died peacefully with the image of Krsna in her heart and His name on her lips. As lord Krsna says in the Gita : He, who relinquishes the body remembering me, without doubt comes to me" (Gita). But, really speaking, such kind of mystic poets never die, they live in the hearts of the people in the form of their devotional songs. Bibliography : 1. Aradhana - C. J. Divetia, Gurjar grantharatna Karyalaya, Ahmedabad, 1968, (Gujarati). 2. Classical poets of Gujarat - G. M. Tripathi, N. M. Tripathi and Company, Bombay, 1892. 3. Madhyakalina Bhaktakavio- Hima Yagnik, Shashvati Yagnik, Jamnagar, 1997 (Gujarati). 4. Milestones in Gujarati Literature - K. M. Jhaveri, Gujarat Printing Press, Bombay, 1914. 5. Mira - ed. K. K. Shastri, Adarsh Prakashan, Ahmedabad 1984. 6. Mira - Hasit H. Buch, Kumkum Prakashan, Ahmedabad, 1978 (Gujarati). 7. Mira - Brihadpadasamgraha - admavati Shabnam, Loksevak Prakashan, Kashi, V. S. 2006.

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YAJNESHWAR S. SHASTRI SAMBODHI 8. Mira - the Divine love - V. K. Shethi, Radhaswami Satsang, Beas, 1979. 9. Mirabai and her padas - K. P. Bahadur, Munshiram Manoharlal Publishers, Delhi, 1998. 10. Mirabai - her life and song - A. N. Basu, Vishvabharati, 1929. 11. Mirabai ka jivancharitra - Munshi, Revatiprasad, Jana Press, Lucknow, 1955 (Hi/indi). 12. Mirabai ki padavali - Parashuram Chaturvedi, Hindi Sahitya Sammelan, Prayag, 1998 (Hindi). 13. Mira na srestha pada - IInd edition, ed. Dr. Shivalal Jesalpura, Navbharat Sahitya Mandir, Ahmedabad, 1997 (Gujarati) 14. Mirasudhasindhu - Shri Mira Prakashan Samiti, Bhilwara, 1957. 15. Poems of Mirabai (Tr.) - S. M. Pande and Norman H. Zide, University of Chicago, 1964. 16. Songs of Mirabai - R. C. Tandon, Hindi Mandir, Allahabad, 1934. OOO

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(E) UTOPTIA AND (E)UCHRONIA IN TRISASTI-SALAKA-PURUSA-CARITRA RAMKRISHNA BHATTACHARYA Uttarakuru is often found represented in Brahminical and Buddhist literature as the (E)utopia of ancient India. The legend of a happy land, free from exploitation, class-division, and aggression was first mentioned in the Aitareya Brahmana (aroung 100 BC.). It was already considered to be a land of the gods (devaksetram, 8.23), consecrated to glorious rule (vairajyam). References to a land near Mount Meru in the northern-most limit of India are found in the Ramayana, Mahabharata and sevaral puranas as well as in the Buddhist atanatiya Sutta (Dighanikaya). Hower, the accounts of the features of this land are not all alike. The legend in fact combines within it several motifs and themes that must have emerged at different times and at different stages in India. What is to be noted is that Uttarakuru continued to be cherished as the land of heart's desire through the ages. Though inaccessible to poor mortals, it was believed to be a land that really existed somewhere in northern India. Varahamihira (b. 505 AD) situates it within India alongwith a kingdom belonging exclusively to women (Strirajya) in his Bihatsamhita, 14.6. (unfortunately we are not told whether the residents of Strirajya (14.22) wrer in any akin to the Amazons of Greek mythology). In contrast to the Brahminical and Buddhist traditions Uttarakuru is conspicuous by its relative rarity in Jain literature. The index of Prakrt proper names offers little in regard to either the supposed location of Uttarakuru or the mode of existence of its citizens. The land is described as a sub-region in the Mahavideha region of Jambudvipa, at the north of the mount Mandara. It is crescent-shaped and axtends from east to west (the measures are mythical). The people grow up into adults in forty-nine days only and perpetually enjoy the best era known as susama-susama. Uttarakuru is also the name of the presiding deity of this region, as well of a lake, a summit of two mountains and a garden outside the city of Sageya (Saketa).

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RAMKRISHNA BHATTACHARYA SAMBODHI It would, however, be wrong to think that the jains remained unaffected by the legendary tradition of a happy land though lost to man today, Hemacandra (1089-1173 AD) in his Lives of Sixty-three famous men (Trisasti-salakapurusacaritra) mentions the fate of a pious king called Dhana as follows : As a result of his gift to the munis he (sc. Dhana) became a twin in the Uttarakurus, that have the peroid of pure happiness present, on the north bank of the river Sita, to the east of the Jumbu tree. There, people wish to eat at the end of the fourth day, and have two hundred fifty-six ribs. They are born as twins, are three Gavyutis tall, live for three palyas, bear children toward the end of their lives, have slight passions, and are free from self-interest. After they have reared their twinoffspring for forty-nine day they die; and are reborn among the gods. Among the Uttarakurus the land is naturally beautiful, with sand as sweet as sugar and waters resembling autumn-moonlight. Ten kinds of wishfulfilling-trees, Madyaangas etc. always give to the people whatever they desire without effort on their part. Among those the Madyangas give wine, Bhongah give dishes, hand the Turyangakas yield choice musical instruments with various tunes. The Dipasikhas and Jyotiskas give a wonderful light, the Citrangas furnish wreaths, and the Citrarasas, in turn, give food. Madyangas furnish ornaments, the Gehakaras the houses, the Anangas give various kinds of divine apparels. These give definite objects, and also indefinite ones, and the other wishfulfilling-trees, there, give all things desired. There, the Jiva (soul) of Dhana, like a wishfulfilling-tree in heaven, had everytinhg desired and enjoyed pleasures of the senses as a twin.3 Several characteristics of this accont are worth noting. Hemacandra reserves Uttarakuru for the post-mortem existence of pious men, comparable to the Isles of the Blest or the Elysean Field of classical Greeek mytholohy. Like the Hyperboreans ("Beyond-the north-wind men') describbed in Megasthenes's Indika, the Uttarakurus in Hemacandra's account also live a thousand years. But, as to the chief and recurring motifs of the Uttarakuru legend, namely, a) ansence of private property, and b) ansence of the custom of marriage, which enables women to choose their mates as they please, Hemacandra is absolutely silent. He does mention very succinctly that the Uttarakurus are free from selfishness-interest. But that is where the portrayal of social life ends. It is not amplified further.

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Vol. XXVII, 2004 (E) UTOPTIA AND (E)UCHRONIA IN.... 39 One of the features of the Uttarakurus --- that they are born as twins ---- is also found in the Mahabharata.? Hemacandra's love for hyperbole makes the people appear as enormously tall. The representation in fact is too exaggerated to be credible. One motif of the Uttarakuru legend, however, is worked out to the full. That is the motif of spontaneous productivity. The Uttarakurus, as described by Hemacandra, do not have to work either for their food or for their habitation or even for their costumes, ornaments and entertainment. The Atanatiya Sutta waxes eloquent on this theme : No seed they scalter, nor in furrows led Are ploughshares : of itself the ripened corn Stands without toil of tilth for men to enjoy. This rice purged of red powder and of of husk, Sweet scented, boiling on hot oven-stones : Thus they (untoiling find and) eat their food.' This kind of 'spontaneous fertility' is a well-know aspect of the Noble Savage motif and a significant feature of chronological (soft) primitivism.10 we shall have occasion to come back to this point again. Does Hemacandra draw on any exclusive Jain sources or on the pan-Indian tradition ralating to the happy state of mankind ? It is not possible to identify any single source, for the Uttarakuru legend itself was composed of several mutually exclusive but loosely related motifs. Hemacandra's reference to the twin-offspring requiring nourishment only for forty-nine days, is taken from a Jain source (found nowhere else),11 so are the references to the wishfulfilling trees. All in all, the account is anything but puritanical. Hemcandra mentions wine, food, choice musical instruments, ornaments, etc. The only Jain touch one finds is that the Uttarakurus "have slight passions." But then the Buddist account too suggests so (Same parallels to the Mahabharata account have also been pointed out earlier. The prortrayal of a happy state of man, free from all toil and turnmoil, is also encountered in Classical European mythology and literature. A few examples may be cited to show the parallels concerning the motif of spontaneous fertility. Hesiod (800 BC ? -- 700 BC ?) speaks of the Golden age thus : And when they (sc. the golden race of mortal men) died, it was as though

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40 RAMKRISHNA BHATTACHARYA SAMBODHI they were given over to sleep. And all good things were theirs. For the fruitful earth sponataneously bore them abandoned fruit without Slint.12 Ovid (43 BC -- 17-18 AD) wrote in a simialr vein. e. Earth herself, unburdened and utouched by the hoe and unwounded by the plough-share, gave all things freely and content with food produced without constraint they gathered the fruit of the arbute tree and mountain berries......13 Dicaearchus (late fouth century BC) was a materialist philosopher and hence had no faith in the varacity of traditional mythological accounts. However, he explained the myth of the Golden Age 'as probably a "non-natural" versoin of historic fact.'14 He writes : For all things then presumably grew spontaneously, since the men of that kind themselves produced nothing, having invented neither agriculture nor any other art. It was for this reason that they lived a life of leisure, without care or toil, and also -- if the doctrine of the most eminent medical men is to be accepted -- without disease.15 It is a very rational interpretation, based on common sense. Besides Uttarakuru, Hemacandra also writes of a (E)uchrunia, 16 similar in almost all respects to the European myth of the Golden Age followed by an account of the origin of private property and the state somewhat rem..iniscent of the legend found in the Cakkavatti-sihanada and Agganna Suttas (Dighanikaya). It tells the story of the progressive degeneration of human nature and birth of evil, all originating from greed. The account of (E) uchronia is a typical example of what has been called chronological primitivism. Very much like. Hesiod and Ovid, Hemacandra speaks of a time when everyone was happy and everything was in order. But time does not stand still. The Jains conceive time in terms of aeons and the course of history is thought to be cyclical. The progressive degeneration of natural order, and consequently of human condition, is viewed as "the law of time" : In the five Bharata- and Airavata-zone the twele-spoked wheel of time is the basis of the law of time. Time is two-fold from the division into avasarpini, and utsarpini. There are six spokes in avasarpini, beginning with Ekantasusama (Pure Bliss). Of these Ekantasusama lasts for four crores of crores of sagaras, and Susama (Bliss) for three; Susama-duhsama (Bliss-Sorrow) for two, Duhsamasusama Sorrow-Bliss) for one crore of crores of sagaropamas minus

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Vol. XXVII, 2004 (E) UTOPTIA AND (E)UCHRONIA IN.... forty two thousand years; Duhsama (Sorrow) lasts for twenty one thousand years, and Ekantaduhsama (Pure Sorrow) for the same number of years. The spokes which are in avasarpini, these have been described. They are the same in utsarpini, but in reverse order. So in avasarpini and utsarpini together there are twenty crores of crores of sagaropamas.18 . Hemacandra then describes the first (Golden) Age which is, for all practical purposes, identical to the life of the Uttarakurus and reminiseent of the Satya-yuga as deseribed in the Puranas: In the first of these spokes, human beings live for three palyas, are six miles tall, and eat every fourth day. They have symmetrical bodies marked with all the good marks, with joints firmly knit as if with mortise, collar and pin, always healthy. They are free fron anger, conceit, deceit and greed, by their very nature shunning unrighteousness on all occasions. In it, ten wishfulfilling-trees, Madyangas, etc. just as in the Uttarakurus, grant their desires day and night. The Madyangas give sweet wines, as soon as asked; Bhongas give dishes, etc. like keepers of store houses. Turyangas distribute musical instruments producing concerts. Dipasikhas and Jyotisikhas also give unequalled light. The Sucitrangas produce variegated wreaths; Citrarasas, like cooks, produce many kinds of food. Manyangas bestow ornaments at will; Gehakaras yield fine houses, instantly, like in a city of the Gandharvas. With uninterrupted desite the Anangnas give clothes. Each of thesse also give many other objects as well. Then the ground in sweet like sugar, and the waters in the rivers, etc. are unexcelled by the sweetness of nectar. As that spoke passes, the joints, etc., and the powers of the Kalpatrees deteriorate very, very slowly.19 The Silver Age, so to say, witnesses gradual decrease of nature's bounty as well as of man's height and longevity: In the second spoke, mortals live for two palyas, are four miles tall, and eat every third day. The powers of the wishfulfilling-trees are somewhat less; the waters and the ground sugar are somewhat deficient in sweetness. In this spoke too, in course fo time, as in the former one, abundance gradually decreases, like the size of an elephant's trunk. In the third spoke, men live for one palya, are two miles tall, and eat every second day. And in this spoke, as before, body, age, sweetness of the ground, and power of the wishfulfilling trees become still less. In the fourth spoke lacking former power, men live for a crore of purvas, are five hundred bows tall. In the fifth spoke, they live for one hundred years and are ten and a half feet tall; but in the sixth they live for sixteen years and are one foot and a half high, and live a life filled with pure sorrow. In utsarpini also man must be

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42 RAMKRISHNA BHATTACHARYA SAMBODHI known to be such (as in avasarpini) in the six spokes but in the reverse order. But already in the third spoke some radical changes in the social system are observed. Sagara meets a snow-white elephant. This elephant is none but the reincarnation of Sagara's friend, Asokadatta, who practised deceit on him in his former birth and hence was reborn as an elephant. However, the elephant made Sagara, even though unwillingly, mount his shoulder. The other twins, their eyes wide-open with astonishment, saw him, like Indra, mounted on a four-tusked elephant. Then the twins called him by the name 'Vimalavahana' (The Whitevehicled), becaues he is seated on an elephant white as the conch, Jasmine and moon. Kmowing ethics (niti) from recollections of former births, having the white elephant as a vehicle, naturally handsome, he became the head of all the people. This is how the first 'head of the people came into being, almost as a miracle. No god ordained so (as the account in the Mahabharata describes) 20 nor was the king chosen by the people themselves (as described in the Agganna Sutta). The condition of the people, however, continued to worsen. The power of the wishfulfilling-trees steadily diminished. The wine given by the Madyangas became tasteless, scanty and slow. The Bhrngas, when asked, gave dishes reluctantly. And so was it with all the other wishfulfilling-trees. Because of this growing scarcity the evil of private property rose its head : As a consequence of such a time, the twins (sc. the inhabitants) developed a sense of ownership in the wishfulfilling trees, as if in their own bodies. when one of them approached a wishfulfilling-tree considered his own by another, it was a great insult to the one having first claim to ownership. Then unable to endure the mutual injuries, they made Vimalavahana their chief, with authority as lord. Knowing niti from recollections of former births, he divided the wishfulfilling-trees and gave them to the twins, as an old man divides property among members of his family. He promulgated the law of Hakara for the punishment of any one who crossed the boundary from desire for another's wishfulfilling-tree. As a result of his punishment with the words, "Ha : you did that wickedly," the twins did not exceed the boundaries, as waters do not exceed the bank of the ocean. In regard to the Ha-punishment the twins thought, "Better a corporal punishment, etc. than the disgrace of the Ha." Sagara (Vimalavahana) thus established the first moral code, and his son, Caksusmat could also maintain order and preserve the boundaries of the citizens

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Vol. XXVII, 2004 (E) UTOPTIA AND (E)UCHRONIA IN.... 43 by the law of the Ha punishment alone. Although Hemacandra does not mention it explicitly, it is evident that lordship had already become hereditary. Yasasvin, the son of Caksusmat, continued with the Ha punishment. But it did not suffice. Then gradually the Hakara was disregarded by the twins, like the elephant goad by elephants whose internal-ichor is appearing. Yasasvin made the Makara punishment to curb them. In a disease that cannot be subdued by one remedy, another remedy must certainly be applied. He, having great judgement, used the first law for a small offense, the second one for a moderate offense; and both in a serious offense. Degeneration, however, could not be checked. Abhicandra, the son of Yasasvin, could manage with the two laws of Ha- and Ma-kara-s, but not his son, prasenajit : Then the twins gradually transgressed the Hakaralaw and the Makara-law, as those afflicted by love transgress modsty and the bounds of good behavior. Prasenajit made another law of Dhikka, resembling a charm for terrifying the great ghost of transgression. Clever in their administration, by these three laws he ruled all the people like an elephant is ruled by the three yatas [prongs, viz., voice, foot and good). Hemacandra tantalizes the readers by stopping at the promulgation of the third law, Dhikka. The story then moves on to the birth of Rsabha. After several hudred lines Hemacandra re-opens the account (lines 924 ff) when the wishfulfilling tress have already become extinct. We now come to the fourth stage in the "history" of continuous degeneration. Rsabha is now the king, 'The first king of kings'. He appoints ministers and able policemen for guarding against theft, etc, creates an army of elephant-riders, charioteers and foot-soldiers. He also appoints army commanders and collected oxen, camels, baffaloes, mules", presumably as beasts of burden.21 But the wishfulfilling trees, as we have already noted, were by then extinct. How would these people, both civilians and soldiers, survive ? The account runs as follows : At that time the people ate bulbs, roots, fruits, etc. They ate herbs also, rice, wheat, chick peas, beans, etc., grown up of their own accord like grass, uncooked. Being told by them, "This food does not digest," the Lord said, "Crush and with your hans. then eat." They obeyed the advice of the Lord of the world, but the food did not digest from the hardness of the herbs. Agains told by them, the Master

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RAMKRISHNA BHATTACHARYA SAMBODHI said, "Crush with your hands, wet with water, put in a leaf cup and eat." They did just so. In that case too the Lord of the World, told again by them about the pain from undigested food, instructed them again : "Follow the former procedure, put the herbs in your hands and put them in the heat under the arms, then eat them with pleasure." Suddenly an accidental discovery led to a change in the life of the people: While the people were weak from food undisgested in that case also, a fire started from the rubbing together of branches in a group of trees. It burned grass, wood, etc. From the mistaken idea that it was a shining jewel, the people ran and began to take it with outstreched hands. Burned by the fire, terrified, they went to the Lord and said, "Some wonderful new thing has happened." Rsabha found it to be a blessing in disguise : The Master said, "The fire started from the fault of the period of time that is both good and bad. It does not exist in the period that is entirely bad nor in the one that is entirely good. Standing at the side of the fire, take away all adjacent grass etc., and then take is afterwards. Then having prepared the food according to the method told to you earlier, throw the herbs in the flame, cook, and then eat." The first experiment proved to be disastrous. Ignorant of the art of cooking the twins threw the herb in the flame which were naturally burned by the fire. They went to the Master again and said, "O Master ! this greedy (fire) gives us nothing. Like a glutton he alone devours completely the herbs thrown in." At that time the Lord was seated on an elephant's shoulder, and had them bring a lump of wet clay. Placing the clay on the protuberance on the elephant's forehead (Kumbha) and spreading it with his hand, the Lord made a vessel having its (the Kumbha's) shape ---- the first of the arts. Hemacandra then goes on to describe how Rsabha appointed carpenters for building houses for the people and painters for painting them. He appointed weavers for making people's clothes, appointed barbers for the people who were much annoyed by the growth of hairs and nails. He then established grassgathering, woodcarrying, ploughing and trade for the sake of his subjects' livelihood. He further established the four-fold means : conciliation, bribery, dissension and force. He taught Bharata, his eldest son, all the seventy-two arts and Bharata, in his turn, taught all these to his brothers. The account of Hemacandra now proceeds to the establishment of the

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Vol. XXVII, 2004 (E) UTOPTIA AND (E)UCHRONIA IN.... 45 measures of bulk, weight, linear measures and jewllers' weight in objects; boats; and gems, etc., At that time was istituted count-procedure plaintiff and defendant with king, magistrate, court-house, and witnesses. Worship of elephants, etc., archery, medicine, attendance on kings, etc., battle, science of politics, binding, beating, killing, and organizations arose then. With so much of trade and commerce and litigation, the sense of private operty extended to families as well. Extreme selfishness of the people, saying "that is my father, mother, brother, wife, son, house, money," and things like that, commenced from that time. The twins having seen the master decorated and ornmented at the wedding, followed his example. This also led to the introduction of the custom of marriage. Instead of twin marriage, the girls were given to their half-brothers. "Then also began tonsure and initiation, battlecries, and enquiries." Rsabha introduced all this even though he knew them to be censorable. Last but not the least, there came caste divisions: Then, as the stage director of the play of the order of the world, he made the people into four divisions : Ugras, Bhogas, Rajanyas, and Ksatras. The Ugras were th guardsmen, appointed to give cruel punishments; the Bhogas were the ministers, etc., of the Lord, like the Trayastrinias of Hari. The Rajanyas were the companions of the Lord, and other people were Ksatriyas by name. The omision of Brahmana, vaisya and Sudras as castes is worth noting. The task of Rsabha was over. The "Iron Age" is marked by the loss of innocence, niggardliness of nature and vices originating from private property. The state came into being with its iron laws. Hemacandra apparently approves of the 'new order of customs and law' promulgated by Rsabha. He ends the account of progressive degeneration in the following way : The son of Nabhi (sc. Rsabha) prescribed a punishment according to the crime for those deserving punishment, just as a doctor prescribes a medicine for the sick according to the disease. Terrified of punishment, the people did not commit theft, etc. at all. Verily the law of punishment alone is a snakecharmer for the serpent of all crime. No one crossed the boundary of anyone else's fields, gardens. houses. etc., as the people, well-taught, did not transgress the Lord's command. At the proper time the coulds rained for the maturity of the grain as if praising the Lord of the World's law under the pretext of thundering. The

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46 RAMKRISHNA BHATTACHARYA SAMBODHI countries, filled with fields of grain, plantations of cane, herds of cattle, indicated by their wealth the Master's lack of greed. The Lord made Bharata-zone in like videha-zone in general by the people being made to know discrement about what was to be accepted and what rejected. From the time of his coronation of king, the son of Nabhi passed sixty-three lacks of purvas directing the affairs of his kingdom We have already noted that Hamacandra was following some age-old legendray traditions which are not specification Jain in origin. But much of his account is taken from Jain cononical works, For example, the idea of the wishfulfilling tree, although found lesewhere also, occurs in detail in the jambudvipa-prajanapti and pravacana-sarodhara. The account of the origin of customs it mostly drawn from Avasyakasutra. As to the seventy-two arts, (instead of the traditional sixty-four found in Brahminical sources), Samavayangasutra. Antakrddasa, and Rajaprasniyasutra, etc., have been mentioned.22 All the accounts in earlier sources, however, do not tally. The origin of alphabet and their numbers vary from source to source. The Avasyakasutra, Anuyogadvara, Sthanangasutra, but most importantly the first one, provided Hemacandra with necessary information about several stages of continous degeneration. He was not sighing for the lost Golden Age. Nor was he personally sorry to see how things deteriorated in course of time. He simply goes on recording what has been traditionally regarded as the (E)uchronia of the past. It will be futile to search in this account for the chronology of the rise of the arts and crafts that mankind must have mastered slowly throught the ages. The arrangement of the itroduction of different customs is neither logical (the appearance of the king with his cabinet ministers and army before man learnt the art of cooking is literally preposturous) nor empirically valid. But what fascinates the reader is the striking similarity of the very idea of the Golden Age, and its degeneration as found in ancient Europe and Asia. This kind of primitivism, "technological primitivism," accords well with the soft variety rather than with the hard one. The legend of the Hyperboreans as described by Diodorus Siculus similarly hints at the natural fertility and all productiveness of the land beyoungd the North Wind. Mela (first century AD) writes, "The narrow land is sponteneously fertile. The inhabitant are very just and live longer than any other mortals and more happily. In fact always happy with festive leisure they know neither wars nor altercation."23 Lastly, we may metion Solinus (third century AD) and Martianus Capella (firth century AD) who also emphasize how the trees (though not wishfulfilling

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Vol. XXVII, 2004 (E) UTOPTIA AND (E)UCHRONIA IN.... trees) provide the Hyperboreans with food from day to day, how they live without discord for a very long time 24 Hemacandra was not a starry-eyed idealist or a social reformer. The purpose behind the evocation of Uttarakuru and the supposed happy carefree existence at the dawn of human history was anything but a trope decrying the fate of man, or for glorifying the Noble Savage. What is worth noting, however, is the fact that in spite of all exagerration in the story of the progressive degeneration of man's estate, Hemacandra does not fail to pinpoint the scarcity of resources and consequent rise of theft as the root of all customs that control the society. The Puranic account of the successive decay from the Satya-yuga down to the Kali eschews these very apsects. Everything seems to happen as a matter of course. Despite many limitations and fantastic exaggerations, Hemacandra's account is fascinating, all the more so because of its affinity with the Buddhist legends (mentioned above) of the origin of private property and the king. There are certain differences in the accounts too. But they are of little consequence. The basic difference, however, is that the Buddhist account eschews everything supernatural (for example, the wishfulfilling-trees) and consistantly emphasizes the interrelationship between scarcity, poverty and moral degradation; it represents the origin of the state as the outcome of social contract. The Jain legend, on the other hand, focuses on the supernatural selection of the king and his omniscience. Neither the redactor/s of the Dighanikaya nor Hemacandra were conducting an anthropological field-study. Their interests were far from acadamic. Yet the fact remains that they have succeeded in presenting the course of human development from savagery of civilization in their own ways. Notes: 1. For details see Bhattacharya (2000/2001) 2. Mehta and chandra, Vol 1, p. 116. 3. TSPC, I. 226-37. Trans. Helen M. Johnson, pp. 29-30. 4. See Lovejoy and Boas, pp. 90-303. 5. McCrinle, p. 77.s See the Atanatiyasutta (Dighanikaya), Part 3. p. 153; Mbh. Adiparvan, Critical Edition, 113, 4-8 (Vulgate Edition, 122, 4-8); Anusasanaparvan, Crit. Ed., 105. 25-28 (vul. Ed., 112. 25-28). 7. Mbh. Bhismaparvan, Crit. Ed. 8.8-9, (vul. Ed. 7.8-9).

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48 RAMKRISHNA BHATTACHARYA SAMBODHI 8. See Lovejoy and Boas, pp. 27-28, 43, 47, 95, 220, 290-93, 304-05, 308, 310, 314. 9. See also the Atanatiysutta, DN, Part 3, p. 153 Trans. T.W. Rhys Davids, Vol. 3, p. 193. 10. See Lovejoy and Boas, pp. 1-11 for exposition and examples. 11. Samavayamgasutra, 49, See Mehta and Chandra, Vol. 1, p. 116n4. See also n22 below. 12. See Lovejoy and Boas, p.28. 13. Ibid., p.46. 14. Ibid., p.93. 15. Ibid., p.95. 16. The tem was first coined by Charless Renouvier in Uchronie : L'Utopie dans l'histoire (Paris, 1901), Harry Levin takes up this hint and employs Uchronia or Euchronia "to signify either never or the good time" (p.7). 17. Dighanikaya, Part, pp.44ff and 63ff. 18. TSPC, 1.111 ff.; Johnson, pp. 93-94. 19. TSPC, 1.118 ff.; Johnson, pp. 94-95 The accounts that follow continue upto line 206 (Johnson, p.100). 20. Mbh. Santiparvan, Chs. 59 and 67 (both in the Crit.Ed.and Vulgate). 21. TSPC, I. 924 ff.; Johnson, pp. 150-51. The accounts continue upto line 984. 22. For details see Johnson, notes on pp. 30, 152-54. 23. Lovejoy and Boas, p. 311. 24. Ibid., p. 314. WORKS CITED Bhattacharya, Ramkrishna. "Uttarakuru : The (E)utopia of Ancient India", Annals of the Bhandarkar Oriental Research Institute, Vol LXXXI, (2000), 2001. Dighanikaya. Ed. Bhikkhu Jagdish Kashyap, Patna : Pali Publication Board, 1958. Hemacandra. Trisastisalakapurusacarita. Ed. Muni Carana Vijaya. Bhabnagar : Sri Jaina Atmananda Sabha, 1936. Johnson, Helen M. (Trans). Trisastisalakapurusacarita, Baroda : Oriental Institute, 1931. Levin, Harry. The Myth of the Golden Age in the Renaissance, London: Faber, 1970.

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Vol. XXVII, 2004 (E) UTOPTIA AND (E)UCHRONIA IN.... 49 Lovejoy, Arthur O. and George Boas. A Documentary History of primitivism and Related Ideas. Vol. I. (Antiquity). Baltimore : Johns Hopkins Press, 1935. The. Mahabharata. Critical Edition, Ed. Vishnu S. Sukthankar et. al. poona : Bhandarkar Oriental Research Institute, 1933-66. Vulagate Ed. Ed. Pancanana Tarkaratna. Kalikata: Vangavasi. 1826 Saka Era. McCrindle, J.W. Ancient India as Described by Megasthenes and Arrian, Calcutta : Thacker Spink, 1877 Mehta, Mohanlal and K Rishav Chandra, ed. Dalsuku Malvania. Agamic Index, Vol.I Prakrit Priper Names, Part I. Ahmedabad : L. D. Institute of Indology, 1970. Rhys Davids, T.W. Dialogues of the Buddha. London : Oxford University Press, 1921. Acknowledgements : Siddhartha Datta adn Pradyut Kumar Datta 000

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THE VICTORS AND THE VANQUISHED DS BAYA 'SREYAS The Victors And The Vanquished - Life, miniscule or mammoth, is a continuous battle, both - within and without. Most people are aware of the external battle, the struggle for existence that a creature has to fight to survive as it is evident and noticeable at the level of our sensory perceptions of touch, taste, hearing, sight and smell. It is the inner battle that remains un-noticed by most but the enlightened seers. It is this inner battle that interests us, the spiritually inclined, who wish and strive for spiritual emancipation. It is this inner battle, which can be compared with a pit full of crabs in which all are trying to climb out but only a few succeed. Most fall back or are dragged back to the bottom of the pit. We can surmise that the few crabs that make it out of the pit can be called the victors and the ones that fall back or are dragged back as the vanquished. In the spiritual parlance, too, the ultimate aim of all the living beings is to rise to the ultimate destination of spiritual liberty from where one may not return to the worldly transmigration and its attendant pain and misery. It goes without saying that in this struggle for spiritual emancipation and thence to spiritual liberation, too, only a few make it out of the worldly pit but most keep falling back for one reason or the other. Needless to say that those who rise to the ultimate destination of spiritual liberty are said to be the spiritual victors and those who fail to achieve this ultimate accomplishment as the vanquished-spiritually speaking. This essay aims at briefly outlining the parameters of the spirit's battle against its inner enemies and the means at its command that may render it the victor. The Enemies Of The Spirit - When we talk at the spiritual level, the enemies that bar the spirit's rise to the ultimate height of spiritual emancipation and liberation are not clearly in sight

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THE VICTORS AND THE VANQUISHED but one has to seek them out by continuous reflection and then defeat them in order ro rise spiritually. Vol. XXVII, 2004 The question may be asked as to what is the need for seeking out these enemies that are not even perceived by our senses? The reason why we have to do that is because these spiritual enemies may not be visible but their harmful effects in the form of physical and mental misery, psychic disorders and the like, are very much in evidence. Liberation from such continuous misery is a very attractive goal and one has to seek out and defeat these foes of the spirit to attain that goal. Who Are These Enemies? A little reflection may reveal that the passions (kasaya) like anger, conceit, deceit and greed do disturb our mental equilibrium and force us to act in a manner we would not like to act when good sense prevails. It is also quite evident that our actions performed under the influence of these undesirable traits only create complications for us and make our lives miserable not only here but also hereafter. These are, then, the first set of enemies of the living beings, which are comparatively easily noticeable when compared to the other set that needs deeper reflection to identify, seek, segregate and then to defeat. 51 A deeper reflection focuses our attention on this other set. We can, then, appreciate that the delusion wrought by attachment and aversion (raga and dvesa) clouds our judgement and disables our discretionary faculty to distinguish between the wrong and the right. Under the deluded judgement we take the falsehood to be the truth and do all wrong things. It is essential to overcome this delusion, which is at the base of all the spiritual ills. The Battle Of Passions - As we have mentioned, the passions anger, conceit, deceit and greed disturb our mental equilibrium and force us to enact untoward acts. Generally, there are found mentioned in this order but for a better understanding of the cause and effect relationship between them we shall deal with them in the reverse order i.e. Greed - Deceit Conceit Anger The most complicated and complex passion is greed. When it affects a

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52 DS BAYA 'SREYAS' SAMBODHI person's psyche, he is inclined to gain material and other subtle gains, like name and fame etc., by depriving the others of their rightful gains. This can be achieved by adopting devious means only and a greedy person, per force, becomes deceitful. The greed gives rise to deceit. If the devious means adopted by the greedy succeed and he is able to secure his desired gains at the others' expense, he thinks no end of himself, feels puffed up, proud and conceited. Thus, successful deceit gives rise to conceit. If, for some reason, his devious means fail and he is deprived of his desired (though unrightfully) gains in spite of all the machinations, he becomes furious. He hees, he haws and he fumes and burns within and wishes to set everything around him on fire. The failed deceit gives rise to anger. There is, thus, a chain reaction from greed to anger, which can be easily understood by the following illustration that presents this chain graphically : Successful machinations puff up the deceitful person and he becomes CONCEITED PRIDE GREED A greedy person resorts to devious machinations to seek his undue gains by depriving others of their rightful ones. DECEIT Unsuccessful machinations irritate him and he becomes ANGRY ANGER Illustrations : THE PASSIONAL CHAIN FROM GREED TO ANGER We can see that there is a cause and effect relationship between the four passions and that the most potent catalyst for starting the chain reaction is GREED. We have to address our thoughts to this greatest passions (Mahakasaya, as these four are referred to in the Jaina scriptures) if we wish to do anything about breaking free of their vicious dragnet. We shall come to that later in this essay.

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Vol. XXVII, 2004 THE VICTORS AND THE VANQUISHED 53 Levels Of Passionate Behaviour - These passions, o great passions for that matter, operate at four levels and affect a person's mind in increasing order of passionare behaviour. These four levels are as follows : 1. Transient Passions (Sanjvalana Kasaya) - At this level a person does get affected by various forms of one or more passions but only for a very short period of time. The religious lore cites the example of a line drawn on the surface of water that disappears sooner than it is drawn. Soon he realises the incorrectness of his passionate behaviour and not only overcomes it but also atones for it by lamenting his behaviour under their influence by repenting and making good the harm suffered by the others due to such behaviour. For example, he begs others' pardon for the hurt he might have caused them by his angered behaviour. Practically, the measure of passions at this level is that if a defaulting person realises and atones for his passionate behaviour by the time of the fortnightly retractory session (Paksika Pratikramana), he is said to be under the influence of 'Transient Passions.' His is a simple case of passionate behaviour. 2. Persistent Passions That Hinder Complete Renunciation (Pratyakhyanavarana Kasaya) - Passions of this category are more persitent and last longer. The person under their influence does not realise his wrong and carries on for quite some time. However, later, he realises and atones for his passionate behaviour. The example cited is that of a line drawn on sand that remains there for some time till the sand is blown away by wind. Practically, if the defaulter realises and atones for his wrong by the time of the seasonal (four-monthly) retractory session (Caturmasik Pratikramana), he is said to be under the influence of this category of passions. Such a person is able to practice partial renunciation of the householders' conduct but is not inclined towards the monastic conduct of total renunciation. His is a complex case of passionate behaviour. 3. More Persistent Passions That Hinder Even Part Renunciation (Apratyakhyani Kasaya) -- At this level, the passions, persist for a much longer duration and the person under their influence takes almost a year to realise his ke amends. The holy texts cite the example of a line drawn on clay that lasts for quite some time till it is deliberately obliterated or till the earth is washed away by the rain-water. Practically, if a person realises the wrong in his passionate behaviour and atones for them even by the time of yearly retractory session (Samvatsarik Pratikramana), he is said to be under the influence of this category of passions. Such a person is not inclined towards the practice of even the partial

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54 DS BAYA 'SREYAS' SAMBODHI renunciation of the householders' conduct but he has the right vision to follow the right path. His is the more complex but corrigible case of passionate behaviour. 4. Most Persistent Infinitely Bonding Passions (Anantanubandhi Kasaya) - These are the most persistent, almost permanent, forms of passions. The person under the influence of this category of passions exhibits passionate behaviour almost all the time. Even when he does not show passion, he is not dispassionate as it lies dormant like the ambers covered with ash that keep simmering only to come alive as the ash is blown away. Such a person becomes livid even at slightest provocation. He never realises his faults and there is, therefore, no question of his atoning for his passionate behaviour. This condition has been compared with a line etched on stone that remains there for ever. Practically, a person who is unable to realise his wrongs and atone for them even yearly retractory session is said to be under the influence of 'Infinitely Bonding Passions. His is the most complicated case of passionate behaviour. On the scale of spiritual accomplishments, persons under the influence of transient passions may embrace complete renunciation of the monastic conduct and rise up to the tenth level of 'Suksma Samparaya' where only the minor traces of greed passions remain to be overcome. Those under the influence of persistent passions may rise to the fifth level of 'Desavirati (part restraint)'. The persons in the grip of more persistent passions can rise up to the forth level of 'Avirat Samyagdrsti (un-renounced but endowed with right vision).' Those beset with the most persistent form of passions are the false-visioned non-starters who are at the bottom of the worldly pit and remain there. They are the greatest losers. To Win The Battle Of Passions - The sccriptures prescribe the winning formula that enables a desiring person to overcome the passions. "Slay the anger by resorting to subsidence; win the pride by being humble; slay the guile by resorting to simplicity and straightforwardness and overcome the greed by being content'." they say. The Battle Of Delusion - Attachment and Aversion (Raga and Dvesa) are the two mighty lieutenants of delusion (Moha), which is at the apex of all the causes that perpetuate worldly transmigration and the attendant misery for any living being. The delusion wrought by attachment towards the pleasant and aversion for 8.

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Vol. XXVII, 2004 THE VICTORS AND THE VANQUISHED 55 the unpleasant clouds one's vision and one loses the discretion for false and the true. Mostly, he takes the false to be the true, the wrong to be the right and falters from the path of virtue, which is straight and narrow. Thus, delusion produces false-vision, wrong inclination, wrong attitude and misplaced view-point. The falseness of vision results in wrong-doings and consequent karmic bondage that forces the soul into the quagmire of worldly transmigration and misery. It is, therefore, important that we know the causes of delusion and endeavour to overcome them to have our vision right. Who Are The Losers ? I have indicated, earlier in this essay, that the ones that cannot overcome their passions and their delusions and succumb to them are said to be the vanquished or the losers. It needs some elaboration. Those who are unable to realise the wrong in following a persistent passionate course, those who keep treading on others' toes in utter disregard of their feelings and harms caused to them, feel no necessity for repentance or making amends for their misdeeds and blunder on regardless of the others, are the ones who have been referred to as being in the grip of 'Infinitely Bonding Passions. They are the losers in the battle against the abominable passionate quartet of anger, conceit, deceit and greed. It is plain that those who are given to the physicality of sensual pleasures, those who love luxury at any cost, those who think not of the means employed to secure their comforts and luxuries for themselves and theirs cannot rise above the attachment for the pleasurable and aversion for the painful. They will consider anything or any being, how-so-ever honest or innocent, who is inimical to their perceived interests as their enemies and those who help them in their selfish wrong or right pursuits as their friends. It is not difficult to guess that they will be attached to those whom they consider their friends and averted to those whom they consider their foes. They never rise above attachment-aversion induced delusion. They are the losers. How To Be A Victor ? To be a loser is not a very good feeling. One wants to win. So, in the spiritual parlance also our seers, who were victors (Jina) themselves, laid down a victorious path for all those who would heed them and follow it. One can become a victor by following this path propounded by the victors called Jina.

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56 DS BAYA 'SREYAS' SAMBODHI All our Prophet-propounders or Tirthankaras (ford-makers) were such seers. Bhagvan Mahavira was the last of twenty-four such seers in our times. He said that in our embodied existences all our physical vocal and mental acitivities (Yoga) produce vibrations in the environment and attract fine karma-particles (karma pudgala paramanu) towards our soul-fields but they do not stick to our souls in the absence of passions like the dry sand would not stick to a smooth wall. Thus, dispassionate action binds no karma. The state of dispassion can be achieved by having right-vision, right knowledge and, thereby, doing right things. Right-vision can be gained by overcoming delusion, which is wrought by attachment and aversion. Attachment and aversion are the direct outcomes of our lust for physical pleasure by any fair or foul means. This physicality is at the base of this pyramid that culminates in passions. This will be clear from the following illustrations : PASSIONS FALSEHOOD DELUSION 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 'Jaina Doctrine of Karma", developed on the basis of our Prophet's teachings, says, "everyone receives the ATTACHMENT AVERSION LUST FOR PHYSICAL PLEASURES The Pyramid Of Passions inevitable retributions of one's own actions; in painful and pleasurable experiences the others are only agencies and not the principal causes"."

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Vol. XXVII, 2004 THE VICTORS AND THE VANQUISHED An appreciation of this under-lying principle of karma and its fruition, one can have a balanced, right outlook and may not consider the others that give them pleasurable or painful experiences as their friends or foes. This is the potent potion for the ills of attachment and aversion and so for that of delusion. The destruction or subsidence (ksaya or upasama) of delusion is the dawn of right-vision (Samyagdarsana) in whose light all information translates itself into right-knowledge (Samyagjnana) and which, in turn, paves the way for right-conduct (Samyakcaritra), which also includes the soul-purifying penance (Samyaktapa). There, it is also said that there is no (right) knowledge in the absence of (right) vision; without the right-knowledge the virtuous conduct is impossible; in the absence of virtuous conduct there is no freedom from karma and without karmic freedom there is no spiritual liberation (nirvana). This quartet of four rights is the liberating formula as the rightvision yields a firm belief in the teachings of the Jina-seers, which is nothing but all revealing right-knowledge. The right restrained conduct or samyama blocks the way for fresh karmic influx or bondage and penance purifies the soul of its earlier bonded karma-mire". All karmic adjunct, thus, having been shed, the purified soul attains moksa and rises to its ultimate destination of the abode of perfect souls or Siddhaloka at the top of the universe beyond which there is nowhere to go and from where there is no coming back. This marks the end of the soul's journey to its final destination where, endowed with the infinite quartet of infinite vision, infinite knowledge, infinite bliss and infinite spiritual prowess, it lives, eternally, in perfect harmony with infiniti others of its own kind. Conclusion - It is this appreciation of the passions and delusion as the hindrances in the path of liberation that can firmly put us on the right liberating path. By treading which we can shed our attachment, aversion, delusion, and false-vision and overcome our passions. Becoming dispassionate we stop bonding fresh karmamatter and only have to shed the karmic baggage gathered in our repeated worldly journeys from one life to the other. This is dome by either experiencing its fruition or by undertaking penance.

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58 DS BAYA SREYAS' REFERENCES: 1. "Uvasamena hane koham, manam maddavaya jine | Ajjavena hane mayam, loham santosaya jine ||" - Dasavaikalika. 2. Appa katta vikatta ya suhana ya duhana ya || Uttaradhyayana Sutra. 3. "Savvam puvvakayanam kammanam pavae phala-vivagam | Avarahesu gunesu ya nimittamettam paro hoi ||" Samaraiccakaha, Haribhadrasuri, verse 62. 4. "Nadamsanissa nanam, nanena vina na hunti caranaguna | Agunissa natthi mokkho, natthi amokkhassa nivvanam ||" SAMBODHI mmm -Uttaradhyayanasutra, 28.30. 5. "Nanena janai bhave, damsanena ya saddahai | Sanjamena niginhai, tavena parisujjhai ||"- Uttaradhyayanasutra, 28.35. 6. "Krtsnakarmaksayo moksah ||"-Tattvarthasutra, 10.4.

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prAcIna jainAgamoM meM cArvAkadarzana kA prastutikaraNa evaM samIkSA sAgaramala jaina cArvAka yA lokAyata darzana kA bhAratIya dArzanika cintana meM bhautikavAdI darzana ke rUpa meM viziSTa sthAna hai| bhAratIya cintana meM bhautikavAdI jIvanadRSTi kI upasthiti ke sAhityika pramANa ati prAcIna kAla se hI upalabdha hone lagate haiN| bhArata kI pratye dhArmika evaM dArzanika cintanadhArA ne usakI samAlocanA bhI kI haiM / jaina dharma evaM darzana ke granthoM me bhI isa bhautikavAdI jIvanadRSTi kA pratipAdana evaM usakI samIkSA ati prAcInakAla se hI milane lagatI haiM / jaina dhArmika evaM dArzanika sAhitya me mahAvIra ke yuga se lekara Aja taka lagabhaga 2500 varSa kI sudIrgha kAlAvadhi meM isa vicAradhArA kA prastutIkaraNa evaM samAlocanA hotI rahI haiM / isa samagra vistRta carcA ko prastuta nibandha meM sameTa pAnA sambhava nahIM hai, ataH hama prAcIna prAkRta Agama sAhitya taka hI apanI isa carcA ko sImita rakheMge / prAcIna prAkRta jainaAgama-sAhitya meM RSibhASita eka aisA grantha hai, jo cArvAka darzana ko bhautikavAdI aura svArthaparaka anaitika jIvanadRSTi kA samarthaka na mAnakara use eka mUlyaparaka sadAcArI jIvanadRSTi kA sampoSaka aura bhAratIya zramaNa saMskRti kA aMga mAnatA hai| . prAcInatama prAkRta Agama-sAhitya meM mukhyatayA AcArAMga, sUtrakRtAMga, uttarAdhyayana aura RSibhASita ko samAhita kiyA jA sakatA hai / ye sabhI grantha I. pU. pA~cavIM zatI se lekara I. pU. tIsarI ke bIca nirmita hue hai, aisA mAnA jAtA hai| isake atirikta upAMga sAhitya ke eka grantha rAjapraznIya ko bhI hamane isa carcA meM samAhita kiyA haiM / isakA kAraNa yaha hai ki rAjapraznIya kA vaha bhAga jo cArvAka darzana kA prastutIkaraNa aura samIkSA karatA hai aka to cArvAka darzana ke pUrvapakSa kI sthApanA evaM usakI samIkSA donoM hI dRSTi se ati samRddha hai, dUsare ati prAcIna bhI mAnA jAtA hai, kyoMki ThIka yahI carcA hameM bauddha tripiTaka sAhitya meM bhagavAna buddha aura rAjA payAsI ke madhya hone kA ullekha milatA haiM / jaina paramparA meM isa carcA ko pArthApatya paramparA ke bhagavAna mahAvIra ke samakAlIna AcArya kezIkumAra zramaNa aura rAjA payAsI ke madhya aura bauddha tripiTaka meM bhagavAna buddha aura rAjA payAsI ke bIca sampanna huA batAyA gayA haiM / yadyapi kucha jaina AcAryoM ne payesI kA saMskRta rUpa pradezI mAna liyA hai kintu devavAcaka, siddhasenagaNi, malayagiri aura municandrasUri ne payesI kA saMskRta rUpa prasenajita hI mAnA hai, jo aitihAsika dRSTi se adhika prAmANika lagatA hai / prasenajita ko zvetAmbikA (seyaviyA) nagarI kA rAjA batAyA gayA hai jo itihAsasiddha haiN| unakA sArathi citta kezIkumAra ko zrAvastI se yahAM kevala isIliye lekara AyA

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sAgaramala jaina SAMBODHI thA ki rAjA kI bhautikavAdI jIvana-dRSTi ko parivartita kiyA jA sake / kathAvastu kI prAcInatA, prAmANikatA tathA tArkikatA kI dRSTi se hI ise bhI prastuta vivecana meM samAhita kiyA gayA haiM / prastuta vivecanA meM mukhyarUpa se cArvAka darzana ke tajjIvataccharIravAda evaM usakI paraloka tathA puNya-pApa kI avadAraNAoM kA pUrvapakSa ke rUpa meM prastutIkaraNa ke sAtha-sAtha samIkSAe~ bhI prastuta kI gaI haiM / inameM bhI RSibhASita (I. pU. cauthI zatI) meM cArvAkoM kI jIvanadRSTi kA jo prastutIkaraNa hai, vaha uparyukta vivaraNa se kucha viziSTa prakAra kA haiM / usame daNDokkala, rajjUkkala, stenokkala, desokkala, savvokkala ke nAma se inake jina pA~ca prakAroM kA ullekha hai, vaha bhI anyatra kisI bhI bhAratIya dArzanika sAhitya meM upalabdha nahIM hai| isI prakAra sUtrakRtAMga ke dvitIya zrutaskandha evaM rAjapraznIya meM cArvAkadarzana kI sthApanA aura khaNDana, donoM ke lie jo tarka prastuta kiye gaye hai ve bhI mahattvapUrNa kahe jA sakate haiM / isake atirikta prAkRta Agamika-vyAkhyA sAhitya meM mukhyataH vizeSAvazyakabhASya (chaThavIM zatI) ke gaNadharavAda' meM cArvAka darzana kI vibhinna mAnyatAoM kI samIkSA-mahAvIra aura gautama Adi 11 gaNadharoM ke madhya hue vAda-vivAda ke rUpa meM prastuta kI gaI hai, vaha bhI dArzanika dRSTi se ati mahattvapUrNa kahI jA sakatI haiM / anya Agamika saMskRta TIkAoM (10vIM-11vIM zatI) meM bI cArvAkadarzana kI jaina dArzanikoM dvArA kI gaI samIkSAoM meM dArzanika dRSTi se mahattvapUrNa sAmagrI upalabdha haiM / cUrNi, vRtti, TIkA Adi ke atirikta jaina dArzanika granthoM meM bhI bhautikavAdI jIvanadRSTi kI samIkSAe~ upalabdha haiN| kintu ina sabako to kisI eka svatantra grantha meM hI sameTa jA sakatA haiM / ataH isa nibaMdha kI sImA-maryAdAoM kA dhyAna rakhate hue hama apanI vivecanA ko pUrva nirdezita prAcIna stara ke prAkRta AgamoM taka hI sImita rkheNge| AcArAMga meM loka saMjJA ke rUpa meM lokAyata darzana kA nirdeza : jaina AgamoM meM AcArAMga kA prathama zrutaskandha atiprAcIna mAnA jAtA hai| vidvAnoM kI aisI mAnyatA hai ki isa grantha meM svayaM mahAvIra ke vacanoM kA saMkalana huA hai| isakA racanAkAla cauthI-pA~cavIM zatAvdI I. pU. mAnA jAtA hai| AcArAMga meM spaSTa rUpa se lokAyata darzana kA ullekha to nahIM hai, kintu isa grantha ke prArambha meM hI lokAyata darzana kI punarjanma kA niSedha karane vAlI avadhAraNA kI samIkSA kI gaI haiN| sUtra ke prArambha meM kahA gayA hai ki kucha logoM ko yaha jJAta nahIM hotA hai ki merI AtmA aupapAtika (punarjanma karane vAlI) haiN| maiM kahA~ se AyA hU~ aura yahA~ se apanA jIvana samApta karake kahA~ janma grahaNa karuMgA? sUtrakAra kahatA hai ki vyakti ko yaha jAnanA cAhie kI merI AtmA aupapAtika (punarjanma grahaNa karane vAlI) hai, jo ina dizAoM aura vidizAoM meM saMcaraNa karatI hai aura maiM bhI aisA hI ha~. vastataH jo yaha jAnatA hai-vahI AtmavAdI, lokavAdI, karmavAdI aura kriyAvAdI haiM / isa prakAra isa grantha ke prArambha meM hI cArvAkadarzana kI mAnyatAoM ke viruddha cAra bAtoM kI sthApanA kI gaI hai-AtmavAda, lokavAda, karmavAda aura kriyAvAda / AtmA kI svataMtra aura nitya sattA ko svIkAra karanA AtmavAda haiM / saMsAra ko yathArtha mAnakara AtmA ko loka meM janma-maraNa karane vAlA samajhanA lokavAda haiM / zubhAzubha karmoM ke zubhAzubha phaloM meM vizvAsa karanA karmavAda haiM / AtmA ko zubhAzubha karmoM kI kartA-bhoktA evaM pariNAmI

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Vol. xxVII, 2004 prAcIna jainAgamoM meM cArvAkadarzana kA prastutikaraNa evaM samIkSA 61 (parivartanazIla) mAnanA kriyAvAda haiM / isI prakAra AcArAMga meM lokasaMjJA kA parityAga karake ina siddhAntoM meM vizvAsa karane kA nirdeza diyA gayA hai| jJAtavya hai ki AcArAMga meM lokAyata yA cArvAkadarzana kA nirdeza lokasaMjJA ke rUpa meM huA haiM / lokasaMjJA se hI lokAyata nAmakaraNa huA hogA / yadyapi isa grantha meM ina mAnyatAoM kI samAlocanA to kI gaI hai kintu usakI koI tArkika bhUmikA prastuta nahIM kI gaI sUtrakRtAMga meM lokAyata darzana : AcArAMga ke pazcAt sUtrakRtAMga kA krama AtA hai| isake prathama zrutaskandha ko bhI vidvanoM ne atiprAcIna (lagabhaga I. pU. cauthI zatI) mAnA hai| sUtrakRtAMga ke prathama adhyAya meM imeM cArvAka darzana ke paMcamahAbhUtavAda aura tajjIvataccharIravAda ke ullekha prApta hote haiM / isameM paMcamahAbhUtavAda ko prastuta karate hue kahA gAya hai ki pRthvI, apa, tejas, vAyu aura AkAza aise pA~ca mahAbhUta mAne gaye haiN| una pA~ca mahAbhUtoM se hI prANI kI utpatti hotI hai aura deha kA vinAza hone para dehI kA bhI vinAza ho jAtA hai| sAtha hI yaha bhI batAyA gayA hai ki vyakti cAhe mUrkha ho yA paNDita pratyeka kI apanI AtmA hotI hai jo mRtyu ke bAda nahIM rhtii| prANI aupapAtika arthAta panarjanma grahaNa karane vAle nahIM hai| zarIra kA nAza hone para dehI arthAt AtmA kA bhI nAza ho jAtA hai / isa loka se pare na to koI loka hai aura na puNya aura pApa hI hai| isa prakAra sUtrakRtAMga ke prathama zrutaskandha meM cArvAkadarzana kI mAnyatAoM kA ullekha to milatA hai kintu yahA~ bhI unakI koI spaSTa tArkika samAlocanA parilakSita nahIM hotI haiM / yadyapi sUtrakRtAMga ke dvitIya zrutaskandha meM cArvAkadarzana kI samIkSA prastuta kI gaI hai, kindu vidvAnoM ne use kiMcit paravartI mAnA haiM / ata: usake pUrva hama uttarAdhyayana kA vivaraNa prastuta kareMge / uttarAdhyayana meM lokAyatadarzana : uttarAdhyayana meM cArvAka darzana ko jana-zraddhA (jana-siddhi) kahA gayA haiM / sambhavataH lokasaMjJA aura janazraddhA ye lokAyata darzana ke hI pUrva nAma haiM / uttarAdhyayana meM spaSTa rUpa se kahA gayA hai ki ye sAMsArika viSaya hI hamAre pratyakSa ke viSaya haiM / paraloka ko to hamane dekhA hI nahIM / vartamAna ke kAmabhoga hastagata haiM jabaki bhaviSya meM milane vAle (svarga-sukha) anAgata arthAt saMdigdha haiN| kauna jAnatA hai ki paraloka hai bhI yA nahIM? isalie maiM to janazraddhA ke sAtha hokara rahU~gA / isa prakAra uttarAdhyayana ke paMcama adhyAya meM cArvAkoM kI punarjanma ke niSedha kI avadhAraNA kA ullekha evaM khaNDana kiyA gayA haiM / isI prakAra uttarAdhyayana ke caudahaveM adhyAya meM bhI cArvAkoM ke asat se sat kI utpatti kA evaM paMcamahAbhUta se cetanA kI utpatti kA siddhAnta prastuta kiyA gayA hai, jo vastutaH asat se sat kI utpatti kA siddhAnta hai / yadyapi uttarAdhyayana meM asatkAryavAda kA jo udAharaNa prastuta kiyA gayA hai, vaha asatkAryavAda ke pakSa meM na jAkara satkAryavAda ke pakSa meM hI jAtA haiM / usameM kahA gayA hai ki jaisearaNi meM agni, dUdha meM ghRta aura tila meM tela asat hokara bhI utpanna hotA hai, usI prakAra zarIra meM jIva bhI asat hokara hI utpanna hotA hai aura usa zarIra kA nAza ho jAne para vaha bhI naSTa ho jAtA hai|12

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sAgaramala jaina SAMBODHI sambhavata: uttarAdhyayana meM cArvAkoM ke asatkAryavAda kI sthApanA ke pakSa meM ye satkAryavAda kI siddhi karane vAle udAharaNa isIliye diye gaye hoMge, tAki inakI samAlocanA saralatApUrvaka kI jA ske| uttarAdhyayana meM AtmA ko amUrta hone ke kAraNa indriyagrAhya nahIM mAnA gayA hai aura amUrta hone se nitya kahA gayA hai / 13 uparyukta vivaraNa se cArvAkoM ke sandarbha meM nimna jAnakArI milatI hai- . 1. cArvAkadarzana ko "lokasaMjJA" aura "janazraddhA" ke nAma se abhihita kiyA jAtA thA / 2. cArvAka darzana AtmA ko svatantra tattva nahIM mAnatA thA, apitu paMcamahAbhUtoM se cetanA kI utpatti batAtA thA / 3. kAraNatAvAda meM vaha asatkAryavAda arthAt asat se sat kI utpatti ke siddhAnta ko svIkAra karatA thA / 4. zarIra ke nAza ke sAtha AtmA ke vinAza ko svIkAra karatA thA tathA punarjanma ke siddhAnta ko asvIkAra karatA thA / punarjanma kI asvIkRti ke sAtha-sAtha vaha paraloka arthAt svarga-naraka kI sattA ko bhI asvIkAra karatA thA / 5. vaha puNya-pApa arthAt zubhAzubha karmoM ke zubhAzubha phaloM ko bhI asvIkAra karatA thA, ata: karmasiddhAnta kA virodhI thA / 6. usa yuga meM dArzanikoM kA eka varga akriyAvAda kA samarthaka thA / jainoM ke anusAra akriyAvAdI ve dArzanika the, jo AtmA ko akartA aura kUTasthanitya mAnate the / AtmavAdI hokara bhI zubhAzubha karmoM ke zubhAzubha phala (karmasiddhAnta) ke niSedhaka hone se ye pracchanna cArvAkI hI the| isa prakAra AcArAMga, sUtrakRtAMga aura uttarAdhyayana meM cArvAka darzana ke jo ullekha hame upalabdha hote hai, ve mAtra usakI avadhAraNAoM ko saMkSepa meM prastu karate haiM / unameM isa darzana kI mAnyatAoM se sAdhaka ko vimukha karane ke lie itanA to avazya kahA gayA hai ki yaha vicAradhArA samIcIna nahIM hai, kintu ina granthoM meM cArvAka darzana kI mAnyatAoM kA prastutIkaraNa aura nirasana donoM hI na to tArkika hai aura na vistRta hii| sUtrakRtAMga (dvitIya zrutaskandha) meM cArvAka darzana kA prastutIkaraNa evaM samIkSA : cArvAkoM athavA tajjIvataccharIravAdiyoM ke pakSa kA tArkika dRSTi se prastutIkaraNa aura usakI tArkika samIkSA kA prayatna jaina Agama sAhitya meM sarva prathama sUtrakRtAMga ke dvitIya pauNDarika nAmaka adhyayana meM aura unake pazcAt, rAjapraznIya sUtra meM upalabdha hotA haiM / aba hama satrakRtAMga dvitIya zrutaskandha ke AdhAra para tajjIvataccharIravAdiyoM ke pakSa kA prastutIkaraNa kareMge aura usakI samIkSA prastuta kareMge / tajjIvataccharIravAdI yaha prativapAdita karate haiM ki "pAdatala se Upara mastaka ke kezoM ke agra bhAga se nIce taka tathA samasta tvakparyanta jo zarIra hai vahI jIva haiM / isa zarIra ke jIvita rahane taka

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Vol. xxVII, 2004 prAcIna jainAgamoM meM cArvAkadarzana kA prastutikaraNa evaM samIkSA 63 hI yaha jIva jIvita rahatA hai aura zarIra ke naSTa ho jAne para naSTa ho jAtA hai| isalie zarIra ke astitva paryanta hI jIvana kA astitva haiM / isa siddhAnta ko yukti-yukta samajhanA cAhie / kyoMki jo loga yuktipUrvaka yaha pratipAdita karate haiM ki zarIra anya hai aura jIva anya hai ve jIva aura zarIra ko pRthakpRthak karake nahIM dikhA sakate / ve yaha bhI nahIM batA sakate ki AtmA dIrgha hai yA husva hai athavA vaha bhArI hai, halkA hai, snigdha hai yA rukSa hai, ataH jo loga jIva aura zarIra ko bhinna nahIM mAnate unakA hI mata yuktisaMgata haiM / " kyoMki jIva aura zarIra ko nimnokta padArthoM kI taraha pRthak-pRthak karake nahIM dikhAyA jA sakatA, yathA 1. talavAra aura myAna kI taraha . 2. muMja aura iMSikA kI taraha 3. mAMsa aura haDDI kI taraha 4. hathelI aura AMvale kI taraha 5. dahI aura makkhana kI taraha 6. tila kI khalI aura tela kI taraha 7. Ikha aura usake chilake kI taraha 8. araNi kI lakar3I aura Aga kI taraha isa prakAra jainAgamoM meM prastuta grantha meM hI sarvaprathama dehAtmavAdiyoM ke dRSTikoNa ko tArkika rUpa se prastuta karane kA prayatna kiyA gayA hai / punaH unakI dehAtmavAdI mAnyatA ke AdhAra para unakI nIti saMbaMdhI avadhAraNAoM ko nimna zabdoM meM prastuta kiyA gayA hai yadi zarIra mAtra hI jIva hai to paraloka nahIM hai / isI prakAra kriyA-akriyA, sukRta-duSkRta, kalyANa-pApa, bhalA-burA, siddhi-asiddhi, svarga-naraka Adi bhI nahIM haiM / ataH prANiyoM ke vadha karane, bhUmi ko khodaneM, vanaspatiyoM ko kATane, agni ko jalAne, bhojana pakAne Adi kriyAoM meM bhI pApa nahIM kA taraha - prastuta grantha meM dehAtmavAda kI yukti-yukta samIkSA na karake mAtra yaha kahA gayA hai ki aise loga hamArA hI dharma satya hai aisA pratipAdana karate haiM aura zramaNa hokara bhI sAMsArika bhoga vilAsoM meM pha~sa jAte isI adhyAya meM punaH paMcamahAbhUtavAdiyoM tathA paMcamahAbhUta aura chaThA AtmA mAnane vAle sAMkhyoM kA bhI ullekha huA hai / prastuta grantha kI sUcanA ke anusAra paMcamahAbhUtavAdI spaSTa rUpa se yaha mAnate the ki isa jagata meM paMcamahAbhUta hI sabakucha haiM / jinase arthAt paMcamahAbhUtoM meM hamArI kriyA-akriyA, sukRtaduSkRta, kalyANa-pApa, acchA-burA, siddhi-asiddhi, narakagati yA naraka ke atirikta anyagati; adhika kahA~ taka kaheM tinake ke hilane jaisI kriyA bhI hotI haiM, kyoki AtmA to akartA hai|

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sAgaramala jaina SAMBODHI usa bhUtasamayAya (samUha) ko pRthak-pRthak nAma se jAnanA cAhie jaise ki-pRthvI eka mahAbhUta hai, jala dUsarA mahAbhUta hai, teja tIsarA mahAbhUta hai, vAyu cauthA mahAbhUta hai aura AkAza pA~cavA mahAbhUta hai| ye pA~ca mahAbhUta kisI kartA ke dvArA nirmita nahIM haiN| aura nahIM ye kisI kartA dvArA banAye hue haiM, ye kiye hue bhI nahIM haiM, na hI ye kRtrima haiM aura na ye apanI utpatti ke lie kisI kI apekSA rakhate haiN| ye pA~co mahAbhUta Adi evaM anta rahite haiM tathA avadhya aura Avazyaka kArya karane vAle haiM / inheM kArya meM pravRtta karane vAlA koI dUsarA padArtha nahIM hai, ye svatantra evaM zAzvata nitya haiM / yaha jJAtavya hai ki jainAgamoM meM aisA koI bhI sandarbha upalabdha nahIM hotA hai ki jisameM mAtra cAra mahAbhUta (AkAza ko chor3akara) mAnane vAle cArvAkoM kA ullekha huA ho / prastuta grantha meM paMcamahAbhUtavAdiyoM ke uparyukta vicAroM ke sAtha-sAtha paMcamahAbhUta aura chaThA AtmA aise chaH tattvoM ko mAnane vAle vicArakoM kA bhI ullekha huA hai| inakI mAnyatA ko prastuta karate hue kahA gayA he ki sat kA vinAza nahIM hotA aura asat kI utpatti nahIM hotii| itanA hI jIvakAya hai, itanA hI astikAya hai aura itanA hI samagra loka haiM / paMcamahAbhUta hI loka kA kAraNe haiM / saMsAra meM tRNa-kampana se lekara jo kucha hotA hai vaha saba ina pA~ca mahAbhUtoM se hotA hai / AtmA ke asat athavA akartA hone se hiMsA Adi kAryoM meM puruSa doSa kA bhAgI nahIM hotA, kyoMki sabhI kArya bhUtoM ke haiM sambhavataH yaha vicAradhArA sAMkhya darzana kA pUrvavartI rUpa haiM / isameM paMcamahAbhatavAdiyoM kI dRSTi se AtmA ko asata mAnA gayA hai tathA paMcamahAbhata evaM SaSTha AtmA ko mAnane vAloM kI dRSTi se AtmA ko akartA kahA gayA hai| sUtrakRtAMga inake atirikta IzvarakAraNavAdI aura niyativAdI jIvanadRSTiyoM ko bhI karmasiddhAnta kA virodhI hone ke kAraNa mithyAtva kA pratipAdaka hI mAnatA haiM / isa prakAra RSibhASita ke dezotkala ko sUtrakRtAMga ke paMcamahAbhUta evaM SaSTha AtmavAdiyoM ke uparokta vivaraNa meM paryApta rUpa se nikaTatA dekhI jA sakatI haiM / jaino kI mAnyatA yaha thI ki ve sabhI vicAraka mithyAdRSTi haiM, jinakI dArzanika mAnyatAoM meM dharmAdharmavyavasthA yA karmasiddhAnta kI avadhAraNA spaSTa nahIM hotI / hama yahA~ yaha dekhate haiM ki ina dArzanika mAnyatAoM meM deha-AtmavAda kI sthApanA karate hue deha aura AtmA bhinna-bhinna haiM, isa mAnyatA kA tArkika rUpa se nirasana kiyA gayA hai, kintu yaha mAnyatA kyoM samucita nahIM hai ? isa saMbaMdha meM spaSTa rUpa se koI bhI tarka nahIM diye gaye haiN| sUtrakRtAMga dehAtmavAda ke samarthana meM to tarka detA hai kintu usake nirasana meM koI tarka nahIM detA haiM / yahA~ hamane AcArAMga, sUtrakRtAMga aura uttarAdhyayana kI apekSA se cArvAka darzana kI carcA kI hai / RSibhASita aura rAjapraznIya kI apekSA se cArvAkadarzana kI samIkSA nimnAnusAra hai / RSibhASita meM prastuta cArvAkadarzana . prAcIna jaina AgamoM meM cArvAkadarzana kI tArkika pratisthApanA aura tArkika samIkSA hameM sarvaprathama RSibhASita (I. pU. cauthI zatI) meM hI milatI hai| usake pazcAt sUtrakRtAMga ke dvitIya zrutaskandha (I. pU. prathama zatI) meM tathA rAjapraznIya (I. pU. prathama zatI) meM milatI hai / RSibhASita kA bIsavA~ "ukkala"

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65 Vol. XXVII, 2004 prAcIna jainAgamoM meM cArvAkadarzana kA prastutikaraNa evaM samIkSA nAmaka sampUrNa adhyayana hI cArvAkadarzana kI mAnyatAoM ke tArkika prastutIkaraNa se yukta haiM / cArvAkadarzana ke tajjIvataccharIravAda kA prastutIkaraNa isa grantha meM nimna prakAra se huA hai "pAdatala se Upara aura mastaka ke kezAgra se nIce taka sampUrNa zarIra kI tvacAparyanta jIva AtmaparyAya ko prApta ho jIvana jItA hai aura itanA hI mAtra jIvana haiM / jisa prakAra bIja ke bhuna jAne para usase punaH aMkura kI utpatti nahIM hotI hai, usI prakAra zarIra ke dagdha ho jAne para usase punaH zarIra (jIvana) kI utpatti nahIM hotI haiM / isIlie jIvana itanA hI hai (arthAt zarIra kI utpatti se vinAza taka kI kAlAvadhi paryanta hI jIvana hai) na to paraloka hai, na sukRta aura duSkRta karmoM kA phala vipAka haiM / jIva kA punarjanma bhI nahIM hotA hai / puNya aura pApa jIva kA saMsparza nahIM karate haiM aura isa taraha kalyANa aura pApa niSphala haiN|" RSibhASita meM cArvAkoM kI isa mAnyatA kI samIkSA karate hue punaH kahA gayA hai ki "pAdatala se Upara tathA mastaka ke kezAna se nIce aura zarIra kI sampUrNa tvacA paryanta AtmaparyAya ko prApta hI jIva hai, yaha maraNazIla hai, kintu jIvana itanA hI nahIM hai / jisa prakAra bIja ke jala jAne para usase puna: utpatti nahIM hotI hai, usI prakAra zarIra ke dagdha ho jAne para usase puna: utpatti nahIM hotI haiM / isalie puNya-pApa kA agrahaNa hone se sukha-duHkha kI sambhAvanA kA abhAva ho jAtA hai aura pApakarma ke abhAva meM zarIra ke dahana se yA zarIra ke dagdha hone para punaH zarIra kI utpatti nahIM hotI arthAt punarjanma nahIM hotA hai / " isa prakAra vyakti mukti prApta kara letA hai / yahA~ hama dekhate haiM ki granthakAra cArvAkoM ke apane hI tarka kA upayoga karake yaha siddha kara detA hai ki puNya-pApa se Upara uThakara vyakti punarjanma ke cakra se mukti pA letA haiN| isa grantha meM cArvAkadarzana ke sandarbha meM sabase mahattvapUrNa bAta yaha hai ki grantha meM cArvAkadarzana ke sandarbha meM sabase mahattvapUrNa bAta yaha hai ki isameM karmasiddhAnta kA utthApana karane vAloM cArvAkoM ke pA~ca prakAroM kA ullekha huA hai aura ye prakAra anya dArzanika granthoM meM milane vAle dehAtmavAda, indriyAtmavAda, mana:AtmavAda Adi prakAroM se bhinna haiM aura sambhavataH anyatra kahIM upalabdha nahIM hote haiM / isameM nimna pA~ca prakAra ke ukkaloM kA ullekha haiM-daNDokkala. rajjakkala, stenokkala, dezokala aura savvakkala / isa prasaMga meM sabase pahale to yahI vicAraNIya hai ki ukkala zabda kA vAstavika artha kyA hai ? prAkRta ke ukkala zabda ko saMskRta meM nimna cAra zabdoM se niSpanna mAnA jA sakatA haiM-utkaTa, utkala, utkula aura utkuul| saMskRta kozoM meM utkaTa zabda kA artha unmatta diyA gayA hai / cU~ki cArvAkadarzana adhyAtmavAdiyoM kI dRSTi meM unmattoM kA pralApa thA ataH use utkaTa (unmatta) kahA gayA hai / merI dRSTi meM ukkala kA saMskRta rUpa utkaTa mAnanA ucita nahIM hai| usake sthAna para utkala, utkala yA utkala mAnanA adhika samIcIna haiM / utkala kA artha hai jo nikAlA gayA ho, isI prakAra utkula zabda kA tAtparya hai jo kula se nikAlA gayA hai, yA jo kula se bahiSkRta hai| cArvAka AdhyAtmika paramparAoM se bahiSkRta mAne jAte the, isI dRSTi se unheM utkala yA utkula kahA gayA hogA / __yadi hama ise utkUla se niSpanna mAneM to isakA artha hogA kinAre se alaga haTa huA / "kUla" zabda kinAre artha meM prayukta hotA hai, arthAt jo kinAre se alaga hokara arthAt maryAdAoM ko tor3akara apanA

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SAMBODHI 66 - sAgaramala jaina pratipAdana karatA hai vaha ukkUla hai cU~ki cArvAka maryAdAoM ko asvIkAra karate the ataH unheM utkUla kahA gayA hogA / aba hama ina ukkaloM ke pA~ca prakAroM kI carcA kareMgedaNDokkala : . ye vicAraka daNDa ke dRSTAMta dvArA yaha pratipAdita karate the ki jisa prakAra daNDa apane Adi, madhya aura antima bhAga se pRthak hokara daNDa saMjJA ko prApta nahI hotA hai, usI prakAra zarIra se bhinna hokara jIva, jIva nahIM hotA haiM / ataH zarIra ke nAza ho jAne para bhava arthAt janma-paramparA kA bhI nAza ho jAtA haiN| unake anusAra sampUrNa zarIra meM vyApta hokara jIva jIvana ko prApta hotA haiM / vastutaH zarIra aura jIvana kI apRthaktA yA sAmudAyikatA hI ina vicArakoM kI mUlabhUta dArzanika mAnyatA thI / daNDokkala dehAtmavAdI the| rajjUkkala : . rajUkkalavAdI yaha mAnate hai ki jisa prakAra rajju tantuoM kA skandha mAtra hai usI prakAra jIvana bhI paMcamahAbhUtoM kA skandha mAtra hai| una skandhoM ke vicchinna hone para bhava-santati kA bhI viccheda ho jAtA hai / vastutaH ye vicAraka paMcamahAbhUtoM ke samUha ko hI jagat kA mUla tattva mAnate the aura jIva ko . svataMtra ke rUpa meM svIkAra nahIM karate the / rajjUkkala skandhavAdI the| stenokkala : RSibhASita ke anusAra stenokkala bhautikavAdI anya zAstroM ke dRSTAntoM ko lekara unakI svapakSa meM udbhAvanA karake yaha mAnate the ki hamArA bhI yahI kathana haiM / isa prakAra ye dUsaroM ke siddhAntoM kA uccheda karate haiM / parapakSa ke dRSTAntoM kA svapakSa meM prayoga kA tAtparya sambhavataH vAda-vivAda meM 'chala' kA prayoga ho / sambhavata: stenokkala yA to naiyAyikoM kA koI pUrva rUpa rahe hoM yA saMjayavelaTThI putra ke siddhAnta kA yaha prAcIna koI vidhAyaka rUpa thA, jo sambhavata Age calakara anekAntavAda kA AdhAra banA ho / jJAtavya hai ki RSibhASita meM dehAtmavAdiyoM ke tarko se mukti kI prakriyA kA pratipAdana kiyA haiN| dezokala : ___RSibhASita meM jo AtmA ke astitva ko siddha karake bhI jIva ko akartA mAnate the, unheM dezokkala kahA gayA hai / AtmA ko akartA mAnane para puNya-pApa, bandhana-mokSa kI vyavasthA nahIM bana pAtI haiN| isalie isa prakAra ke vicArakoM ko bhI AMzika rUpa se ucchedavAdI hI kahA gayA hai, kyoMki puNyapApa, bandhana-mokSa Adi kA nirasana karane ke kAraNa ye bhI karmasiddhAnta, naitikatA evaM dharma ke apalApaka hI the / ata: inheM bhI isI varga meM samAhita kiyA gayA thaa| sambhavataH RSibhASita hI eka aisA grantha hai jo Atma akartAvAdiyoM ko ucchedavAdI kahatA hai| vastutaH ye sAMkhya aura aupaniSadika vedAnta ke hI pUrva rUpa the / jaina unheM utkUla yA ucchedavAdI isalie mAnate the ki ina mAnyatAoM se lokavAda (loka kI yathArthatA), karmavAda (karmasiddhAnta) aura AtmakartAvAda (kriyAvAda) kA khaNDana hotA thA /

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Vol. XXVII, 2004 prAcIna jainAgamoM meM cArvAkadarzana kA prastutikaraNa evaM samIkSA 67 savvukkala : . sarvotkUla sarvadA abhAva se hI sabakI utpatti batAte the| aisA koI bhI tattva nahIM hai jo sarvathA sarva prakAra se sarvakAla se rahatA ho, isa prakAra ye sarvocchedavAda kI saMsthApanA karate the / dUsare zabdoM me jo loga samasta sRSTi ke pIche kisI nitya tattva ko svIkAra nahIM karate the aura abhAva se hI sRSTi kI utpatti mAnate the| ve kahate the ki koI bhI tattva aisA nahIM hai jo sarvathA aura sarvakAloM meM astitva rakhatA ho / saMsAra ke mUla meM kisI bhI sattA ko asvIkAra karane ke kAraNa ye sarvocchedavAdI kahalAte the / sambhavataH yaha bauddha granthoM meM sUcita ucchedavAdI dRSTi kA koI prAcInatama rUpa thA jo tArkikatA se yukta hokara bauddhoM ke zUnyavAda ke rUpa meM vikasita huA hogaa| ... isa prakAra RSibhASita meM AtmA, punarjanma, dharma-vyavasthA evaM karmasiddhAnta ke apalApaka vicArakoM kA jo citraNa upalabdha hotA hai use saMkSepa meM isa prakAra rakhA jA sakatA hai1. granthakAra uparyukta vicArakoM ko "ukkala" nAma se abhihita karatA hai jisake saMskRta rUpa utkala, utkula athavA utkUla hote haiN| jinake artha hote haiM bahiSkRta yA maryAdA kA ulaMghana karane vaalaa| ina vicArakoM ke saMbaMdha meM isa nAma kA anyatra kahIM prayoga huA hai aisA hameM jJAta nahIM hotA / 2. isameM ina vicArakoM ke pA~ca varga batAye gaye haiM-daNDotkala, rajjUtkala, stenotkala, dezotkala aura sarvotkala / vizeSatA yaha hai ki isameM skandhavAdiyoM (bauddha skandhavAda kA pUrva rUpa) sarvocchedavAdiyoM (bauddha zUnyavAda kA pUrva rUpa) aura Atma-akartAvAdiyoM (akriyAvAdiyoM-sAMkhya aura vedAMta kA pUrva rUpa) ko bhI isI varga meM sammilita kiyA gayA haiN| kyoMki ye sabhI tArkika rUpa se karmasiddhAnta evaM dharmavyavasthA ke apalApaka siddha hote haiM / yadyapi Atma-akartAvAdiyoM ko dezotkala kahA gayA hai arthAt AMzika rUpa se apalApaka kahA gayA haiN| 3. isameM zarIraparyanta Atma-paryAya mAnane kA, jo siddhAnta prastuta kiyA gayA hai, vahI jainoM dvArA AtmA / ko dehaparimANa mAnane ke siddhAnta kA pUrva rUpa pratIta hotA haiM / kyoMki isa grantha meM zarIrAtmavAda kA nirAkaraNa karate samaya isa kathana ko svapakSa meM bhI prastuta kiyA gayA hai / isa prakAra isameM jaina, bauddha aura sAMkhya tathA aupaniSadika vedAMta kI dArzanika mAnyatAoM ke pUrva rUpa yA bIja parilakSita hote haiM / kahIM aisA to nahIM hai ki ina mAnyatAoM ke susaMgata banAne ke prayAsa meM hI ina darzanoM kA udaya huA hai / 4. isameM jo dehAtmavAda kA nirAkaraNa kiyA gayA hai vaha Thosa tArkika AdhAroM para sthita nahIM haiM / mAtra yaha kaha diyA gayA hai ki jIva kA jIvana zarIra kI utpatti aura vinAza kI kAlasImA taka sImita nahIM hai| isase yaha phalita hotA hai ki kucha vicAraka jIvana ko dehAzrita mAnakara bhI dehAntara kI sambhAvanA arthAt punarjanma kI sambhAvanA ko svIkAra karate the| RSibhASita meM utkaTavAdiyoM (cArvAkoM) se sambandhita adhyayana ke aMta meM kahA gayA haievaM se siddhe buddhe virate vipAve dante davie alaM tAi. No puNaravi iccatthaM havvamAgacchati ttibemi /

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68 sAgaramala jaina SAMBODHI arthAt isa prakAra vaha siddha, buddha, virata, niSpApa, jitendriya, karuNA se dravita evaM pUrNa tyAgI banatA hai aura punaH isa saMsAra meM nahIM AtA hai| Adi kahA gayA hai ataH dehAtmavAdI hokara lokAyata dArzanika bhautikavAdI yA bhogavAdI nahIM the, ve bhAratIya RSiparamparA ke hI aMga the, jo nivRttimArgI, naitika darzana ke hI samarthaka the / ve anaitika jIvana ke samarthaka nahIM the - unheM virati yA dAnta kahanA unako tyAgamArga evaM naitika jIvana kA sampoSaka hI siddha karanA hai| vastutaH lokAyata darzana ko jo bhogavAdI jIvana kA samarthaka kahA jAtA hai, vaha unakI tattvamImAMsA ke AdhAra para virodhiyoM dvArA prastuta niSkarSa haiM / yadi sAMkhya kA Atma-akartAvAda, vedAnta kA brahmavAda, bauddhadarzana kA zUnyavAda aura vijJAnavAda tapa, tyAga ke sampoSaka mAne jA sakate haiM to dehAtmavAdI lokAyata darzana ko usI mArga kA sampoSaka mAnane meM kauna sI bAdhA hai ? vastutaH cArvAka yA lokAyata darzana dehAtmavAdI yA tajjIvataccharIravAdI hokara naitika mUlyoM aura sadAcAra kA sampoSaka rahA hai| isa sImita jIvana ko sanmArga meM bitAne kA saMdeza detA hai, usakA virodha karmakANDa se rahA hai na ki sAttvika naitika jIvana se / yaha bAta RSibhASita ke uparyukta vivaraNa se siddha ho jAtI hai| sandarbha 1. jaina sAhitya kA bRhad itihAsa bhAga-1, bhUmikA pR. 39 2. dIghanikAya payAsI sutta 3. rAjapraznIyasUtra (madhukara muni), bhUmikA pR. 18 4. RSibhASita (isibhAsiyAI) adhyAya 20 5. vizeSAvazyakabhASya gAthA 1549-2024 6. AcArAMga (madhukara muni) 1/1/1/1-3 "evamegesi No NAtaM bhavita-atthi me AyA uvavAie... . ... se AyAvAdI logAvAdI kammAvAdI kiriyaavaadii|" 7. AcArAMga 1/2/6/104-pariNNAya loga saNaM savvaso 8. sUtrakRtAMga (madhukara muni) 1/1/1/7-8 9. vahI 11-12 10. uttarAdhyayanasUtra 5/7-jaNeNasaddhi hokkhAmi / 11. vahIM 5/5-7 12. jahA ya aggI araNI u santo khIre ghaTAM tella mahAtilesu / emeva jAyA ! sarIraMsi sattA saMmucchaI nAsai naavciddh'e| ..... uttarAdhyayanasUtra, 14/18 13. no indiyaggejjhAM amuttabhAvA amuttabhAvA vi ya hoI nicco / ... vahIM, 14/19 14. sUtrakRtAMga dvitIya zrutaskandha, adhyAya 1, sUtra 648-656 / 000

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uttarAdhyayanasUtra meM pratipAdita karma-mImAMsA kamalakumAra jaina uttarAdhyayana ardhamAgadhI AgamasAhitya meM mUlasUtra ke nAma se prasiddha hai / vaidika paraMparA meM jo sthAna gItA aura bauddha paraMparA meM jo sthAna dhammapada kA hai, vahI sthAna zvetAMbara jaina paraMparA meM uttarAdhyayana kA hai| uttarAdhyayana ke adhyayanoM kI viSayavastu I. pU. 600 se I. 400, lagabhaga eka hajAra varSa kI dhArmika va dArzanika vicAradhArA kA pratinidhitva karatA hai / isa graMtha meM kathA-dRSTAMta, upadeza aura AcaraNAtmaka viSayoM kA vivecana huA hai / yaha karmasiddhAMta kA graMtha na hote hue bhI isake AcArAtmaka aura saMvAdAtmaka adhyayanoM meM karmasiddhAnta kA vivecana huA hai| karmasiddhAnta : sAdhaka ke AtmavikAsa meM jina kAraNoM se bAdhA utpanna hotI hai, use jina-zAsana meM karma kahA jAtA hai / bhAratIya darzanoM meM 'karma' zabda aneka arthoM meM prayukta kiyA gayA hai / vaiyAkaraNoM ke anusAra kartA ko jo iSTa hotA hai, vaha karma hai / mImAMsaka yajJa ityAdi kriyAkANDa ko karma kahate haiM / vaizeSikoM ke anusAra-'jo eka hI dravya meM samavAya se rahatA hai, jo guNarahita tathA saMyoga va vibhAga kAraNAMtara kI apekSA nahIM rakhatA, vaha karma hai' (eka dravyamaguNaM saMyogavibhAgeSvanapekSakAraNamiti karmalakSaNam) -sAMkhya darzana meM saMsAra ke artha meM karma zabda kA prayoga kiyA gayA hai| gItA meM kriyAzIlatA ko karma kahA gayA hai, 'yogaH karmasu kaushlm'| mahAbhArata meM AtmA ko bAMdhanevAlI zakti ko karma kahA gayA aura zAnti parva 240-7meM kahA hai ki, prANI karma ke dvArA baddha hotA hai tathA vidyA ke dvArA makta hotA hai| bauddha sAhitya meM kahA gayA hai ki, prANiyoM meM vividhatA ke kAraNa karmoM meM vividhatA dikhAI detI hai| aMguttaranikAya meM samrATa miliMda ke prazna kA uttara dete hue bhikSu nAgasena kahate haiM,-'he rAjan ! karmo kI vividhatA ke kAraNa sabhI manuSya kabhI bhI eka samAna nahIM hoNge| kyoMki manuSyoM kA astitva hI karmoM para AdhArita hai| sabhI prANI karmoM ke uttarAdhikArI hote haiM / karmAnusAra hI ve vividha yoniyoM meM janma lete haiM / karma hI apanA bandhu hai / karmAzaya hI jIvoM kA ucca va nIca vibhAga karatA hai / pAtaMjalayogasUtrAnusAra klezamUla karmAzayavAsanA hai / yaha karmAzaya iha loka meM aura paraloka meM anubhava meM AtA hai : klezamUlaH karmAzayaH dRSTAdRSTajanmavedanIyaH /

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kamalakumAra jaina SAMBODHI (1) karmaprakRti : . 'karmaprakRti' adhyayana kI prathama gAthA meM kahA gayA hai ki, jina karmoM se baddha hokara jIva saMsAra meM bhramaNa karatA hai, una ATha karmoM kA varNana maiM kramazaH karU~gA / usake bAda jJAnAvaraNIya, darzanAvaraNIya, vedanIya, mohanIya, Ayu, nAma, gotra aura aMtarAya-ye nAma ginAye haiN| (1) jJAnAvaraNIya 1. zruta, 2. Abhinibodhi ke Avaraka karma, 3. avadhi, 4. manaH paryava, 5. kevalaka (2) darzanAvaraNIya : 1. nidrA, 2. pracalA, 3. nidrAnidrA, 4. pracalApracalA, 5. styAnagRddhi, 6. cakSu, 7. acakSu, 8. avadhi, 9. kevaladarzana ke Avaraka karma / (3) vedanIya karma : sAtA-asAtA ye do prakAra ho karake unake aneka prakAra haiM / (4) darzana va cAritra ye do mohanIya karma ke bheda haiM / (5) Ayukarma : Ayukarma ke gatyAnusAra cAra bheda haiM / (6) nAmakarma : zubha va azubha-mukhya haiM va aneka bheda-prabheda haiM / (7) gotrakarma : ucca va nIca ye do mukhya prakAra haiM aura pratyeka ke ATha-ATha bheda haiM / (8) dAna-lAbha-bhoga-upabhoga va vIrya ye aMtarAya karma ke pA~ca bheda haiM / karma kI ATha mUla prakRtiyA~ aura uttaraprakatiyA~ aneka haiM / isake bAda ATha karmoM ke pradezAgra (dravya), kSetra, kAla, bhAva ye cAra nikSepa batAye haiN| tattvArthasUtra meM pratipAdita uttaraprakRtiyoM kI dRSTi se dekheM to uttarAdhyayana meM kaSAya mohanIya karma ka 16 bheda haiM / aisA ullekha mAtra hai, nAmoM kA ullekha nahIM hai| uttarAdhyayana meM nAmakarma ke zubha aura azubha do hI bhedoM kA ullekha hai jabaki tattvArthasUtra meM aneka bhedopabhedoM kA vivecana kiyA gayA hai / jJAnAvaraNIya, darzanAvaraNIya, mohanIya, aura aMtarAya ye cAra karma anantajJAna, anantadarzana, vIrya tathA saukhyarUpa AtmaguNoM kA ghAta karate haiM aura inameM se mohanIya karma sarvAdhika zaktizAlI hai| uttarAdhyayana meM ghAti aura aghAtikarmoM kA spaSTa bheda to nahIM batAyA hai, paraMtu kahA hai ki-kAya samAdhAraNA se jIva

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Vol. XXVII, 2004 uttarAdhyayanasUtra meM pratipAdita karma-mImAMsA vedanIya ityAdi karmoM kA kSaya karatA hai / isa bAta se cAra aghAtiyA karmoM kI sUcanA milatI hai, to cAritrasampannatA se jIva kevalisatkarmoM kA kSaya karatA hai| isase cAra ghAtiyA karmoM ko sUcita kiyA gayA hai / 71 uttarAdhyayana meM karmasiddhAMta kA kramabaddha paddhati se sUkSmavivecana to nahIM kiyA gayA, paraMtu graMtha kA adhyayana karane para patA calatA hai ki, saMpUrNa graMtha meM karmaviSayaka susaMbaddha vivecana prApta hotA hai / dArzanika dRSTi se bhavya jIvoM kI AdhyAtmika yAtrA karmabandha aura karmoM se chUTakArA ina do zikharoM ke bIca aneka ghATiyoM ke rUpa meM vikasita huI hai| isI kAraNa baMdha, baMdha ke kAraNa arthAt Asrava, saMvara, saMvara ke upAya, nirjarA, nirjarA ke sAdhana evaM mokSa ina saba vicAroM kI eka zrRMkhalA taiyAra hotI hai / karmoM kA astitva. anAdi hai aura jIva ke saMbaMdha meM karma pApa-puNya, Azrava, baMdha, saMvara, nirjarA aura mokSa ina tattvoM ke rUpa meM kAryarata rahate haiM / uttarAdhyayanasUtra meM pratipAdita karmaviSayaka ullekhoM ko ekatrita kiyA jAya to ve nimnalikhita rUpa meM prApta hote haiM 1 (1) karmabaMdha ke kAraNa : jaina darzana meM zArIrika, mAnasika aura vAcika ye tIna kriyAe~ batAI gaI haiM / inheM yoga kahA jAtA hai / inameM se jaba, koI bhI kriyA jIva ke dvArA hotI hai, taba jIva ke dvArA karma hotA hai| arthAt karmabaMdha kA AraMbha hotA hai| AzravadvAroM se ( karmabaMdha ke hetu) karma AtmapradezoM meM praveza karate haiM / ve Azrava dvAra pA~ca haiM - 1. mithyAtva, 2. avirati, 3. pramAda, 4. kaSAya, va 5. yoga / 'caturaMgIya' adhyayana meM 'kammuNo heU' pada ke dvArA karmabaMdha ke hetu kA nirdeza kiyA hai, paraMtu karmabaMdha ke viziSTa pA~ca hetu spaSTa nahIM batAye gae haiN| unake kSaya se jIva mokSa prApta karatA hai / usa ullekha se baMdha ke pA~ca hetuoM kA nirdeza spaSTa hotA hai / (1) mithyAtva : jIva, ajIva Adi tattvoM para bhAvapUrvaka zraddhA na rakhanA mithyAtva hai / mithyAtvI jIva pramAdI hote haiM / isalie gautama ko pramAda ko pramAda se dUra rahane ko kahA gayA hai| mithyAtvI jIva samyakdarzana kA virAdhaka hotA hai aura mithyAtva saMsAra kA hetu hai / (2) avirati : jo jIva asatya Adi pA~ca pApa kriyAoM se nivRtta nahIM hai, use avirata kahate haiM / ahiMsA, satya Adi pA~ca mahAvratoM kA jo pAlana nahI karatA use 'avratI' kahate haiM / avirata aura avratI zabdoM meM mUla rUpa se bheda hone para bhI kAlAMtara meM ye zabda arthadRSTi se ekarUpa ho gye| jo jIva pA~ca AzravoM meM pravRtta, SaTjIvanikAyoM meM avirata hai aura 'ajiteMdriya' hai, vaha kRSNa lezyA meM pariNata hotA hai / usI prakAra jo jIva AraMbha se avirata hai, zudra va duHsAhasI hai, vaha nIla lezyA bhAvarUpa pariNata hotA hai / 10 4

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72 kamalakumAra jaina SAMBODHI 3. pramAda : kartavya meM apravRtti aura akartavya meM pravRtti arthAt asAvadhAnatA pramAda hai / pramAda Azrava kA pramukha dvAra hone se mahAvIra ne gautama ko bAra bAra kahA ki, he gautama, tuma kSaNabhara ke liye bhI pramAda mata kro| yogya adhyAtmajJAna prApta na hone kA pramukha kAraNa pramAda hai / mRtyu kA niraMtara smaraNa karane se pramAda nahIM hogA, aisA vizvAsa vyakta kiyA gayA hai / vratoM ko svIkAra karane ke bAda pramAda ke kAraNa unake pAlana meM bAdhA A sakatI hai / 11 4. kaSAya : 'kaSAya' zabda uttarAdhyayana cAra bAra AyA hai / mRgAputra ne gArava, kaSAya, nidAna ityAdi se mukta hokara zrAmaNya kA pAlana kiyA / kaSAya aura iMdriyA~ AtmA kI zatru haiN| eka jagaha kaSAyoM ko agni kI aura zruta, zIla, tapa ko pAnI kI upamA dI gaI hai| jo bhikSu vikathA, kaSAya, saMjJA, Arta va raudradhyAna kA tyAga karatA hai, vaha saMsAra paribhramaNa nahIM karatA / kaSAya pratyAkhyAna se jIva vItarAgatA prApta karatA hai / 12 : iMdriya aura kaSAyoM ko jItanA kaThina hai / kaSAya sugati meM bAdhaka hotI haiM / jisa brAhmaNa meM krodha, mAna, hiMsA, asatya, corI va parigraha vidyamAna haiM, vaha pApakSetra hai / inase jo rahita hotA hai, vahI brAhmaNa kahalAtA hai / padmalezyA meM pariNatabhAva vAle jIvoM ke kaSAya atyaMta alpa hote haiM / isa nirdeza se saMjvalana kaSAya kI sUcanA milatI hai / 13 1 rAga-dveSa sarva mAnavIya bhAvanAoM kA vargIkaraNa jainadarzana meM do bhAgoM meM vibhAjita hai / sukhada pariNAmoM ke kAraNa jisake prati Asakti utpanna hotI hai, una sabakA samAveza 'rAga' zabda meM hotA hai / duHkhada pariNAmoM ke kAraNa jo acchA nahIM lagatA, usakA samAveza 'dveSa' bhAvanA meM hotA hai| rAga-dveSarahita sthiti spRhaNIya kahI gaI hai / strI - kathA rAga aura kAmabhAvanA baDhAtI hai / vicakSaNa bhikSu rAgadveSa aura moha ko choDakara meru ke samAna akampita rahatA hai / 14 gautama gaNadhara ne tIvra rAga-dveSa va sneharUpI dRDhapAza ko bhayaMkara baMdhana . kI saMjJA dI hai / 15 rAgadveSa ko karmoM kA pravartaka kahA gayA hai / 16 isa prakAra ke aneka upadezaprada - padoM dvArA rAga-dveSa kA bandhahetutva spaSTa hotA hai / pramAdasthAnIya adhyayana meM vivecita rAga-dveSa saMbaMdhI kathana mahattvapUrNa haiM / kAmabhoga : kAmabhogoM kI Asakti ke kAraNa jIva kUra se krUra karma karatA hai / bhayaMkara hiMsA bhI karatA hai / kAmabhogoM ke duHkhada pariNAmoM ko jAnanevAlA sAdhu unameM lipta nahIM hotA hai| kAma bhogAsakta jIva asurakAya yoni meM utpanna hote haiM / kAmabhogo ko zalya tathA AzIviSa kahA gayA hai / 17 kAmabhoga saMbaMdhI uttarAdhyayana kA utkRSTa dRSTikoNa nimnilikhita gAthA se spaSTa hotA hai /

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Vol. xxVII, 2004 uttarAdhyayanasUtra meM pratipAdita karma-mImAMsA 73 savvaM vilaviyaM gIyaM, savvaM naTTa viDaMbiyaM / savve AbharaNA bhArA, savve kAmA duhAvahA // 14.13 // sarva prakAra kA gAyana vilApa hai / sarva nATya viDaMbanA haiM, alaMkAra bhAra hai aura sabhI kAmabhoga duHkhAvaha haiM / jo sukha zIlAcaraNa meM hai, vaha kAmabhogoM meM nahIM / kAmabhoga kSaNika sukhadAyI, ananta duHkhadAyI, mokSamArga meM bAdhaka aura anarthoM kI khAna hai|8 saMsArabaMdhana karAnevAle kAmabhoga gRddha ke samAna haiM, ina ullekhoM se kAmabhogoM kA baMdhakatva dikhAI detA hai / 19 moha : moha zabda 'muha' (mUcchita karanA) dhAtu se banA hai| kisI vastu kI prApti kI icchA hote hI manuSya mUcchita vyakti ke samAna avivekI hokara usa vastu kI prApti ke lie prayatna karane lagatA hai / moha rAgabhAvanA kA hI eka viziSTa AviSkAra hai| moha se baMdha kA hetutva bhI uttarAdhyayana meM aneka jagaha dikhAI detA hai| anantamoha ke kAraNa pramatta jIva mokSa kI icchA rakhate hue bhI mokSamArga nahIM dekha sakatA 2deg zoka aura moha kA saMbaMdha spaSTa karate hue kahA gayA hai ki, zokAgni moharUpI vAyu se prajvalita hotI hai| moha kA janmasthAna tRSNA aura tRSNA kA moha hai, isa prakAra cakrAkAra saMbaMdha hai| isI prakAra kA saMbaMdha moha-duHkha-tRSNA aura lobha ke bAre meM batAyA gayA hai / 29 vItarAgatA se jIva sneha va tRSNA ke anubandha kA viccheda karatA hai / isa prakAra ke anya aneka vidhAnoM se moha aura tRSNA kA bandhahetutva spaSTa hotA hai|22 5) yoga : yoga zabda meM dhAtu kA mUla artha joDanA, ekatrita karanA hai| mana, vacana aura kAya kI sarva pravRttiyoM ko yoga kahA gayA hai / pAtaJjalayoga darzana meM 'cittavRttiyoM ke nirodha ko yoga kahA gayA hai / jaina darzanAnusAra kramazaH sarva yogoM kA nirodha mokSa kI ora le jAtA hai| karma arthAt zArIrika, mAnasika evaM vAcika karma, ye karmabaMdha ke hetu haiM / yogasatya se jIva yogavizuddhi ko prApta karatA hai| kevalajJAna kI prApti ke bAda jIva yoganirodha meM pravRtta hotA hai aura kama se mana, vacana aura khAnapAna nirodha karatA 2) bandha : jo jIvoM ko saMsArabaMdhana meM bA~dha letA hai, vaha baMdha hai| jIvoM ko honevAle karmabaMdha ko uttarAdhyayana meM navatattvoM meM samAviSTa kiyA gayA hai| prathama sIDhI bandha aura antima mokSa hai / iSukArIya adhyayana meM purohitaputra kahate haiM, "AtmA ke Antarika rAgAdi hetu hI nizcita rUpa se baMdha ke kAraNa haiM, aura baMdha saMsAra kA kAraNa hai / " 24 prakRti, sthiti, anubhAga aura pradeza ye cAra prakAra tattvArthasUtra meM varNita haiM / ve uttarAdhyayana meM nimnaprakAra se dikhAI dete haiM-anuprekSAoM ke yoga se jIva AyuH karma choDakara zeSa sAta jJAnAvaraNAdi karmaprakRtiyoM ke pragADha baMdhana ko zithila karatA hai aura unakI dIrghakAlIna sthiti ko

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kamalakumAra jaina SAMBODHI alpakAlIna karatA hai| unakA tIvra rasAnubhava manda karatA hai tathA bahukarma pradezoM ko alpapradezoM meM parivartita karatA hai| anuprekSAoM kA phala batAne ke nimitta se cAroM prakAra ke baMdha kA spaSTIkaraNa kara diyA hai / isake lie 'yajJIya' adhyayana kA miTTI ke gole ke dRSTAnta se anubhAga spaSTa hotA hai, paraMtu sthiti aura pradezabaMdha kA bhI dyotaka hai| ina cAra prakAroM kA varNana, bheda-upabhedoM ke dvArA tattvArthasUtra meM kramabaddha vivecita hai, jo uttarAdhyayana meM dikhAI nahIM detA / karmaprakRti ke pradezAgra (dravya), kSetra, kAla va bhAva aise cAra bheda nikSepa paddhati se uttarAdhyayana ke karmaprakRti adhyayana meM spaSTa uvallikhita haiM, paraMtu tattvArthasUtra meM aisA spaSTa ullekha nahIM hai| (3) karmalezyA : lezyA adhyayana kI prathama gAthA meM chaha lezyAoM ke anubhAvoM kA varNana karate hue kahA gayA hai5 ki-zarIrabaddha jIva bAhya viSayoM ke saMparka meM AtA hai| bAhya viSayoM se prabhAvita hotA hai| rAgadveSa aura anya bhAvoM se yukta hotA hai| jIva kI caitanyazakti ina bAhya raMgoM se raMga jAtI hai| jIva lezyAoM ke mAdhyama se pudgaloM kA AtmIkaraNa karatA hai| usase papamaya aura puNyamaya karma ghaTita hote haiM / ve sabhI jJAnAvaraNIya ityAdi ATha prakRtiyoM meM vibhakta hote haiM / rAgadveSa va kaSAya kI dRSTi se yaha sambandha anAdi mAnanA par3atA hai| lezyAoM ke dravya aura bhAva aise do prakAra haiM / anubhAga kA lezyAoM se nikaTa kA saMbaMdha hai / gItA meM sattvaguNI, rajoguNI aura tamoguNI vyakti ke svabhAva-vizeSa kA varNana kiyA gayA hai| vaise hI lakSaNa lezyA-adhyayana meM dikhAI dete haiM / bauddha sAhitya meM jo chaha abhijAtiyoM kA varNana hai vaha lezyAoM se sAdharmya rakhatA hai / (4) Azrava (pApa-puNya) : Azrava karmoM kA pravezadvAra hone se usI se karmabaMdha hotA hai / 26 tattvArthasUtra meM mana-vacanakAya kI kriyAoM ko yoga kahA hai aura vahI Azrava hai| vaha puNyAzrava aura pApAzrava do prakAra kA hai| aisA spaSTIkaraNa uttarAdhyayana meM dikhAI nahIM detA, paraMtu Azrava zabda kA prayoga aneka bAra alaga-alaga saMdarbho meM kiyA gayA hai / 'saMyatIya' adhyayana meM 'AzravoM kA kSaya karanevAle evaM dhyAna meM lIna anagAra tathA aprazastadvAroM se AnevAle karmapudgaloM kA sarvatobhAva se nirodha karanevAle mRgAputrIya maharSi the / nimittazAstra ityAdi kuvidyAoM ko AzravadvAra kahA gayA hai / 28 jIvAjIvAdi tattvoM ke nirdeza meM Azrava kA ullekha hai / jIva pratikramaNa karake vratoM ke chidra banda karatA hai aura Azvara kA nirodha karatA hai / usI prakAra pratyAkhyAna ke dvArA jIva AzravadvAroM kA nirodha karatA hai| kAyagupti se saMvara hotA hai aura saMvara se pApAzrava * kA nirodha hotA hai / kRSNalezyA yukta jIva kA varNana karate hue kahA hai ki, kRSNalezyAvAlA manuSya pApAzrava meM pravRtta rahatA hai| tIna guptiyoM se agupta rahatA hai aura AraMbhAdi kAryoM meM magna rahatA hai| ratnatrayasaMpanna nigraMtha nirAzravI va mukta hotA hai / 30 (5) kAla ke saMdarbha meM karma : karma Adi hai athavA anAdi hai / tattvArthasUtra kI dRSTi se dekhe to vahA~ dravya ke lakSaNa meM kahA

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Vol. XXVII, 2004 uttarAdhyayanasUtra meM pratipAdita karma-mImAMsA hai- guNaparyayavadravyam / ' aura guNa kA lakSaNa batAte hue kahA hai-'dravyAzrayA nirguNA guNAH' / guNoM ke saMbaMdha meM kahA ki, apane svarUpa meM rahate hue utpanna aura naSTa honA yahI unakA pariNAma hai / 31 usake bAda una pariNAmoM ke anAdi aura AdimAna do prakAra batAye haiN| __uttarAdhyayanasUtra ke jIvAjIvavibhakti adhyayana meM karmoM ke Adi va anAditva ke saMbaMdha meM do ullekha milate haiN| skaMdha arthAt paramANu athavA pudgaloM ko pravAha kI dRSTi se anAdi-ananta aura sthiti kI apekSA se sAdi-sAnta mAnA hai / 32 ekeMdriya se paMceMdriya jIvoM ke saMbaMdha meM kahA gayA hai ki, ve pravAha kI apekSA se anAdi-ananta aura sthiti kI apekSA se sAdi-sAMta haiM / 33 isase spaSTa hai ki, jIva va ajIva ke saMparka se utpanna honevAle karma, pravAha kI apekSA se anAdi-ananta aura sthiti kI apekSA se sAdi-sAnta haiN| sabhI jIvoM ke dvArA sabhI karmoM kA kSaya saMbhava nahIM hai| paraMtu mukti ke lie ratnatrayAtmaka mokSamArga kI ArAdhanA karanevAle vyakti ke saMbaMdha meM karma anAdi hote hue bhI vaha jIva AzravadvAroM ko . baMda kara nirjarA ke dvArA karmakSaya karake anAdi karmoM se mukti prApta kara sakatA hai| (6) karmapudgala athavA karmaraja : kaSAyAnugata yogapravRttiyoM se lezyAoM kI sahAyatA se jIva karmapudgaloM ko grahaNa kara unake sAtha baddha hotA hai / karmapudgaloM kA jIva se saMbaMdha batAnevAlA kucha pratIkAtmaka varNana uttarAdhyayame dikhAI detA hai| vartamAna meM ramanevAlA jIva 'karmaguru' arthAt karmoM ke bhAra se yukta jIva mRtyu ke samaya zokagrasta hotA hai / 34 AtmA kA karmalipta honA-isa bAta ko jJAtAdharmakathA meM tuMbIphala ke dRSTAnta se acchI taraha spaSTa kiyA gayA hai| vinayazIla ziSya dehatyAga ke bAda zAzvata siddha hotA hai athavA alparaja (alpakarmayukta) RddhidhArI deva hotA hai / bahukarma-pudgalarajayukta jIvoM ko bodhi atyaMta durlabha hai / 35 bhoga se jIva ko karma kA upalepa hotA hai, abhoga se nahIM / karmapudgaloM ko raja athavA kilbiSa batAte hae kahA hai ki, zIta, uSNa, daMzamazaka ityAdi pariSaha sahana karane se raja (karma) kSINa hotA hai| namipravrajyA adhyayana meM indra-namirAjA se kahatA hai ki-Apa nIraja hokara lokottama siddhisthAna prApta kareMge / karmakilviSi (karmamalina jIva) anAdikAla se Avartamaya yonicakra meM paribhramaNa karatA hai / karma ko anekabAra kavaca kI upamA dI gaI hai| gItA meM kahA hai ki jisakI karmamala meM spRhA nahIM hai, use karma lipta nahIM karatA aura jo AtmA ko tattvataH jAnatA hai, vaha karmabaddha nahIM hotA / mokSa-saMnyAsayogameM zrIkRSNa arjuna ko kahate haiM-'he arjuna ! jisake aMta:karaNa meM "maiM hU~" aisA bhAva nahIM usakI buddhi kabhI bhI lipta nahIM hotI / svabhAvaniyata, svadharmarUpaniyata karma karanevAle manaSya ko kilbiSa arthAt pApa kI prApti nahIM hotii| (7) karmoM kI anivAryatA : kRta-karma usa karma ke kartA para apanA pariNAma utpanna kiye binA nahIM rahatA / isalie kAlAntara meM udaya meM AnevAle karma-pariNAmoM se kisI bhI jIva kI mukti nahIM hai| karmoM kI anivAryatA uttarAdhyayana meM alaga-alaga prakAra se spaSTa kI gaI hai| prApta parISaha yahI karmavipAka hai, isa prakAra muni ko apane

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kamalakumAra jaina SAMBODHI Apa ko Azvasta karanA cAhie / 38 jIva karmasatya hote haiM, isakA artha hai ki, kRta karmoM kA phala jIva avazya prApta karate haiM / karmaphala dene meM nidAna kA bhI mahattvapUrNa sthAna hai| citramuni aura brahmadatta cakravartI ne samAna tapa karane para bhI cakravartI ke nidAna ke kAraNa donoM ko anivAryarUpa se alaga-laga phala prApta huaa|39 citramuni kahate haiM-'manuSyadvArA acArita sabhI karma phalita hote hI haiM, kyoMki kiye hue karmoM se kisI ko bhI chuTakArA nahIM milatA / kaDANa kammANa na mokkhu asthi / para-bhava meM jAte hue jIva kevala apane kRtakarma hI sAtha lekara jAte haiM / jIva jabataka mokSa prApta nahIM karatA, taba taka use pratyeka janma meM kArmaNa aura taijasa zarIra ko lekara phiranA par3atA hai| kArmaNa zarIra ke ullekha se karmoM kI anivAryatA spaSTa hotI hai| pUrvabhava ke avaziSTa karmoM kA prabhAva vartamAna avasthA meM dikhAI detA hai / (8) karmoM ke kAraNa gati : karmoM kI anivAryatA ke kAraNa saMsAra paribhramaNa karate hue jIva-deva, manuSya, tiryaMca aura naraka yoniyoM meM bhramaNa karatA rahatA hai| use prApta honevAlI sugati va durgati yaha saba karmoM kA hI pariNAma hai| siddhagati ko yadi paMcama gati mAnA jAya to vaha bhI karmakSaya se hI prApta hotI hai, aisA kahA gayA hai| kramoM ke saMsarga se jIva vividha yoniyoM meM duHkha aura AghAta sahana karatA hai / deva, manuSya ityAdi yoni prApta karAne meM mithyAtva, avirati ityAdi hetu karmoM ke upAdAna kAraNa hote haiM / pApakarmoM se dhanopArjana karanevAlA manuSya naraka meM jAtA hai| varNa janma se nahIM apitu karmAnusAra prApta hotA hai / 42 uttarakAlIna samAja meM jo janmAdhiSThita cAturvarNyavyavasthA pratiSThita huI, usakI yaha pratikriyA hai, aisA mAnane meM koI Apatti nahIM honI cAhie / (9) karmoM kI avasthA : __ yoga aura kaSAyoM kI sahAyatA se prApta kiye hue karmoM kA prathama prakRtibaMdha-sthitabaMdha ityAdi cAra bhedoM kA ullekha tathA karmo kI ATha mUla tathA 148 uttaraprakRtiyoM kA vivecana to uttarAdhyayana meM milatA hai, paraMtu AgamottarakAlIna sAhitya meM vikasita karmaviSayaka, kramabaddha sUkSma vivecana jisa prakAra vizeSataH karmaprakRti, paMcasaMgraha, gommaTasAra (karmakANDa) Adi granthoM meM karmoM kI 10 avasthAoM kA vistRta vivecana huA hai, vaisA yahA~ dekhane ko nahIM milatA hai / ve karmoM kI 10 avasthAe~ nimnalikhita haiM / 1) baMdha, 2. saMkramaNa, 3. uddhartanA, 4. apavartanA, 5. sattA, 6. udaya, 7. udIraNA, 8. upazama, 9. nidhRti, 10. nikaacnaa| karmoM kI ina 10 meM se kucha avasthAoM kA vivecana uttarAdhyayana meM bIja rUpa meM dikhAI detA hai| tattvArthasUtra meM bhI ina avasthAoM ke lie koI sUtra nahIM hai, paraMtu TIkAoM meM inakA varNana milatA hai| uttarAdhyayana meM vivecita karmoM kI avasthA :

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Vol. XXVII, 2004 uttarAdhyayanasUtra meM pratipAdita karma-mImAMsA (1) baMdha : saMvega ke kAraNa jIva ko dharmazraddhA prApta hotI hai aura vaha karmabaMdha nahIM karatA / dharmakathA ke dvArA vaha karmabaMdha nahIM karatA / dharmakathA ke dvArA jIva zubhaphala denevAle karmoM kA baMdha karatA hai / 43 (2) udaya : ajJAnaphala denevAle karma paripakva hokara udaya meM Ate haiM / karma vedanA aura udaya ke samaya unakA koI hissedAra nahIM hotA / 44 (3) apavartanA : anuprekSA se jIva sAta karmaprakRtiyoM ke pragADha baMdhana zithila karatA hai| tIvra rasAnubhAva maMda karake alpapradezI karatA hai / isase apavartanA avasthA kI sUcanA milatI hai / 45 (4) samyaktvaparAkrama : adhyayana ke 72 veM sUtra meM karmoM kI pA~ca avasthAoM kA ullekha hai : baddha, spRSTa, udIrita, vedita evaM nijIrNa / (10) karmoM kA saMvara : Azrava kA nirodha ho jAnA saMvara kahalAtA hai / saMvara-gupti, samiti, dharma, anuprekSA, pariSahajaya aura cAritra se hotA hai / tapa se saMvara aura nirjarA bhI hotI hai| saMvara ke prathama sAdhana gupti va samiti viSayaka svataMtra adhyayana ke dvArA vivecana kiyA gayA hai| pravacanamAtA adhyayana meM samiti aura guptiyoM ko aSTa pravacanamAtA kahA gayA hai / caraNavidhi adhyayana meM dazavidha bhikSudharma kA ullekha mAtra kiyA hai / 21veM praznottarAtmaka adhyayana meM anuprekSAoM kA vivecana haiN| anuprekSAoM ko saMvara ke sAtha-sAtha nirjarA kA sAdhana mAnA gayA hai / 22parISahoM kA vistRta vivecana parISaha nAmaka adhyayana meM kiyA gayA hai / namipravrajyA adhyayana meM namirAjarSi ne nagarasaMrakSaNa ke rUpaka se tattvoM ko spaSTa karate hue kahA gayA hai ki, 'zraddhA nagara hai, tapa saMvara kI argalA hai aura gupti prAkAra hai|6 harikezIya adhyayana meM AtmajJAna ko zreSTha yajJa kahate hue kahA hai-jo pA~ca saMvaroM se pUrNa saMvRta hote haiM, jo jIvana kI AkAMkSA nahIM karate, zarIra kI Asakti kA tyAga karate haiM aura vAsanAvijayI hote haiM, ve hI zreSTha yajJa karate haiM / isa vivecana se pA~ca saMvara ye pA~ca indriyoM ke nirodha ke dyotaka haiM / 47 gupti, Azrava aura saMvara kA paraspara saMbaMdha spaSTa karate hue kahA hai ki, kAyagupti se jIva saMvara ko prApta hotA hai / aura saMvara kA spaSTa ullekha karate hue kahA hai-karmoM ke anubhAga ko jAnakara buddhimAna sAdhaka ko karmoM ke saMvara aura kSaya kA prayatna karanA cAhie 48 (11) karmakSaya athavA nirjarA : karmAzrava nirodha ke bAda kramazaH karmakSaya kI prakriyA AraMbha hotI hai| uttarAdhyayana meM nirjarA

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78 kamalakumAra jaina SAMBODHI nijjarA saMjJA zabda aura nijjarei kriyApada ke rUpa meM AyA hai / 29veM praznottarAtmaka adhyayana meM kahA hai ki, vAcanA ke dvArA jIva kramoM kI nirjarA karatA hai / 49 tapa aura nirjarA saMbaMdhI eka vizeSa ullekha nimnAnusAra hai-saMyamI jIva dvArA karoDoM janmoM se saMcita pApakarma, unake Ane kA mArga banda karake tapa se nirjarita hote haiN| yaha tAttvika vidhAna tAlAba ke rUpaka se spaSTa kiyA hai| isa rUpaka meM AtmA sarovara hai, karma jala hai, mana-vanaca-kAya kI kriyA jala ke Agamana kA dvAra hai| AgamanadvAroM ko niruddha karanA saMvara hai, aura tapa dvArA andara kA jala nikAla denA athavA sukhA denA nirjarA hai / 50 jo paMDita muni tapoM kA AcaraNa karatA hai, vaha isa saMsArasamudra se vimukta ho jAtA hai / isa prakAra tapa kA ullekha uttarAdhyayana ke prAyaH pratyeka adhyayana meM AtA hai / nirjarA ke saMdarbha meM dravyanirjarA aura bhAvanirjarA tathA sakagAma va akAma (aupakramika) nirjarA ke svataMtra ullekha nahIM haiM / nidAnayukta tapa kA niSedha kiyA gayA hai| bahuzrukamuni karmoM kA kSaya karake uttama gati ko prApta hue / samudrapAlamuni puNya aura pApa karmoM kA kSaya karake nizcala huye / tapa ke dvArA pUrvasaMcita krama kSINa karake jayaghoSa va vijayaghoSa muni anuttaragati meM gaye / maharSi saMyama va tapa ke dvArA karmakSaya karake mokSa prApta karate haiM / 51 (12) karmakSaya kA krama evaM AdhyAtmika pragati : jIva, ajIva, karmabaMdha, Azrava, saMvara, nirjarA ityAdi vivecana uttarAdhyayana meM yatra-tatra vikharA huA hai / 29 veM samyaktvaparAkrama adhyayana meM baMdha se mokSa taka kI yAtrA kA varNana pariNAmakAraka rIti se varNita hai| rAgadveSa aura mithyAdarzana para vijaya karane se jIva ratnatraya kI ArAdhanA meM udyukta hotA hai| aSTa karmagranthiyoM se chuTakAre ke lie sarvaprathama mohanIya karma kI 28 prakRtiyoM kA krama se kSaya karatA hai| usake bAda jJAnAvaraNIya karma kI pA~ca, darzanAvaraNIya kI nau, aMtarAya kI pA~ca, isa prakAra tIna mUla aura bayAlIsa uttaraprakRttiyoM kA kSaya karatA hai tabhI sarvaloka-prakAzaka kevalajJAna va kevaladarzana prApta hotA hai| usake bAda vaha jaba taka sayogI rahatA hai, taba taka tIna samaya meM kramaza: baMdha, sthiti va nirjarA hotI hai / tadanaMtara vaha karmabaddha, spRSTa, udIrita, vedita, aura nirjarita hotA hai / kevalajJAnaprApti ke bAda zeSa Ayu bhogakara jaba ataMrmuhurta Ayu zeSa rahatI hai, taba yoganirodha meM pravRtta hotA hai / usake bAda 'sUkSmakriyApratipAti' nAmaka zukladhyAna meM ArUDha hotA hai| aura kramaza: manoyoga, vacanayoga, AnapAnanirodha karatA hai| pA~ca husva akSaroM ke uccAraNa meM jitanA samaya lagatA hai, utane samaya 'samucchinnakriyA-anivRtti' nAmaka zukladhyAna karatA hai| usake bAda vedanIya, Ayu, nAma va gotrakarma kA ekasAtha kSaya karatA hai| usake bAda hI audArika aura kArmaNa zarIra kA tyAga RjuzreNI ko prApta karatA hai| aura anta meM eka samaya meM aspRzad gatirUpa Urdhvagati se kahIM bhI moDa na letA huA sIdhe lokAgra meM jAkara sAkAra upabhogamukta jJAnopayogI siddha, buddha, mukta hotA hai / 52 saMdarbha 1. vaiziSika sabhASya 1.17, pR. 35 2. sAMkhyatattvakaumudI 67 3. bha. gItA 2.50

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Vol. xxVII, 2004 uttarAdhyayanasUtra meM pratipAdita karma-mImAMsA 4. pAlI rIDara, pR. 39 5. pAtaMjalayoga, 2.12 6. utta. 29.59 7. utta. 29.61 8. utta. 3.13 9. utta. 28.15, 10.29, 29.2, 61 10. utta. 24.21, 34.24 11. utta. 10, 11.3, 14.15, 20.39 12. utta. 19.91, 93.38, 31.6, 29.37 13. utta. 4.12, 9.36, 12.24, 25.24, 29.2, 8.10, 34.29 14. utta. 14.42, 21.29 15. utta. 23.43 16. utta. 10.53 17. utta. 13.16 18. utta. 14, 13 19. utta. 14.47 20. utta. 4.5 21. utta. 32.8 22. utta. 29.46, 37.30, 7.6, 20, 44 23. utta. 29.53, 29.73 24. utta. 14.19 25. utta. 34.1 26. utta. 2.1 27. utta. 18.5 28. utta. 20.45 29. utta. 28.14, 29.12, 29.14 30. utta. 29.56, 35.21, 20.52 31. tattvArthasUtra 5.40, 20.52 32. utta. 36.12 33. utta. 36.218 34. utta. 7.9 35. utta. 8.15 36. utta. 24.41, 4.20, 9,58, 3.5

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80 37. gItA 4.14, 18.17, 18.47 38. utta. 2.41 39. utta. 13.8 40. utta. 13.10 41. utta. 13.24, 14 42. utta. 3.6, 13, 4.2, 25.33 43. utta. 29.2, 24 44. utta. 9.41, 4.4 45. utta. 29.23 46. utta. 9.20 47. utta. 2.42 48. utta. 29.50, 33.25 49. utta. 29.20, 24 50. utta. 30.5-9 51. utta. 11.31. 21.24, 25.43, 28.36 52. utta. 29.72-74 kamalakumAra jaina 000 SAMBODHI

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AcArya nemicandrasUri kA vyaktitva hukamacaMda jaina yaha sarva vidita hai ki AcArya nemicandrasUri (aparanAma devendragaNi) sazakta kathAkAroM evaM kaviyoM meM se eka hai| inhoMne apane granthoM meM kahIM gadya to kahIM padya to kahIM gadya-padya mizrita zailI kA prayoga kiyA hai / ye 12vIM zatAbdI ke pramukha AcArya haiM / inhoMne AkhyAnakamaNikoza jaise grantheM kI racanA kara jaina AcArye meM apanA nAma rozana kiyA hai| aise AcArya kA paricaya denA jarUrI hI nahIM, nitAnta Avazyaka (ka) prAraMbhika jIvana : AcArya nemicandrasUrI ke prAraMbhika jIvana ke sambandha meM unakI svayaM kI racanAoM athavA anya dUsare sAhitya meM koI sAmagrI upalabdha nahIM hotI hai| unake svayaM ke granthoM kI prazastiyoM Adi ke AdhAra para unakI guruparaMparA kA to patA calatA hai kiMtu lekhaka ke parivAra, janmasthAna, bacapana, gRhasthajIvana Adi ke saMbaMdha meM abhI taka koI sAmagrI upalabdha nahIM hai| tatkAlIna paTTAvalIoM aura gacchoM ke itihAsa meM bhI lekhaka ke munijIvana kA hI ullekha hai / granthakAra kI prAraMbhika racanAoM meM devendra sAdhu nAma milatA hai / saMbhavata: gRhastha jIvana meM inakA nAma devendra rahA ho, aura jaba inhoMne gaNi pada prApta kiyA taba ve devendragaNi ke nAma se jAne gye| usI samaya se unakA nAma AcArya nemicandrasUri nAma bhI pracalita huA hogaa| (kha) samakAlIna kavi evaM rAjA : devendragaNi ne apane granthoM meM kisI samakAlIna kavi kA nAma se ullekha nahIM kiyA hai| kiMtu itanA avazya kahA hai ki AnaMda utpanna karane vAlI vidvAnoM kI anya kathAoM ke vidyamAna hote hue merI yaha kathA (rayaNacUDa) vidvAnoM ke lie hAsya kA sthAna hogii| unake isa kathana se yaha spaSTa hai ki ve prAcIna AcAryoM kI kathAoM evaM carita granthoM se paricita the / aura unhoMne apane samakAlIna kaviyoM kI kathAoM kA bhI adhyayana kiyA hogA / "samarAiccakahA", "kuvalayamAlAkahA", "tilakamaMjarI", "cauppanamahApurisa-cariyaM" Adi vizAla racanAoM ke paripekSya meM devendragaNi dvArA ukta vicAra prakaTa karanA eka ora unakI vinamratA kA pratIka hai to dUsarI ora vastusthiti kA paricAyaka bhI /

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hukamacaMda jaina SAMBODHI OM 3 nemicandrasUri kI racanAoM ke samaya kI sImA 1129 se 1141 vi. saM. hai| kiMtu unakA adhyayanakAla saMbhavataH vi. saM. 1120 se 1150 ke lagabhaga rahA hogA / isa avadhi meM jaina-kathA aura caritasAhitya ke pramukha samakAlIna kavi isa prakAra the / ' 1. zrIcandra (vi. saM. 1120) kathAkosU / 2. sAdhAraNa siddhasena (vi. saM. 1123) vilAsavaIkahA / 3. namisAdhu (vi. saM. 1125) kAvyAlaMkAravRtti Adi / candraprabhamahatara (vi. saM. 1127) vijayacandra-carita / devasena (vi. saM. 1132) suloyaNacariu / 6. jinacandrasUri (vi. saM. 1135) saMvegaraMgasAlA / 7. vardhamAnAcArya (vi. saM. 1140) manoramA-cariyaM / ina kaviyoM ke samakAlIna hone ke kAraNa nemicandrasUrI ne apane granthoM meM kathA aura carita kI sabhI vizeSatAoM ko samAveza karane kA prayatna kiyA hai, jo usa samaya ke sAhitya meM pracalita thI / devendragaNi kA kArya kSetra gujarAta thaa| usa samaya vahA~ solekI vaMza ke rAjAoM kA rAjya thA / isa rAjagharAne ke samaya meM jaina sAhitya kI praryApta pragati huI hai| devendragaNi ne apane mahAvIracariyaM kI prazasti meM kahA hai ki unhone zrI karNarAjya meM aNahillavADapura meM isa grantha kI racanA kI thI"aNahilavADa purammi sirikannarAhivammi vijayante / " prazasti gAthA 9 isase spaSTa hai ki devendragaNi gujarAta ke solaMkI vaMza ke karNa rAjA ke rAjya meM apanI grantha racanA kara rahe the / ye karNa rAjA mUlarAja ke vaMzaja the / isI samaya meM kAzmIra ke kavi bilhaNa ne "karNasundarI" nAmaka eka nATikA likhI hai, jisameM nAyaka karNa aura nAyikA karNasundarI hai| vidvAnoM kA mata hai ki isa nATikA meM gujarAta ke rAjA karNadeva trailokyamalla ke saMbaMdha meM bahuta se aitihAsika vRtAnta bhI jAne jA sakate haiM / ina samakAlIna kaviyoM tathA rAjA karNadeva ke saMbaMdha meM vistRta jAnakArI prApta hone para tathA ina kaviyoM kI racanAoM ke tulanAtmaka adhyayana hone para nemicandrasUri ke vyaktitva para aura prakAza paDa sakatA hai| (ga) AtmalAghava : - AcArya nemicandrasUri yadyapi prAkRta ke mahAna kavi aura Agama ke jAnakAra the, phira bhI unhoMne apane granthoM meM baDI vinamratA se AtmalAghava pragaTa kiyA hai| rayaNacUDarAya-cariyaM ke prAraMbha meM unhoMne kahA hai ki merI isa racanA meM na gaMbhIra artha hai, na alaMkAra hai, phira bhI maiM isa kathA ko kahU~gA / kyoMki yaha kathA ajJAniyoM ke udbodhana ke lie aura apane smaraNa ke lie kahI gayI hai| yaha kathA na pAMDityapradarzana ke liye hai aura na vidvAnoM ke pramoda ke lie hai| isI grantha ke anta meM bhI granthakAra ne apanI

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Vol. XxVII, 2004 AcArya nemicandrasUri kA vyaktitva 83 laghutA pradarzita kI hai aura kahA hai ki isa kathA ko maiM kevala kAvyaracanA ke abhyAsa ke lie likha rahA huuN| vidvAn loga isake doSa-samuha kA zodhana kareM / mahAvIracariyaM kI prazasti meM bhI granthakAra ne kahA hai ki Agama se rahita lakSaNa aura chandoM se dUSita tathA mere ajJAna se isa carita meM jo truTi raha gaI hai, usake lie maiM apane doSoM kI alocanA karatA huuN| (gha) kavi evaM kathAkAra : isa AtmalAghava ke uparAnta bhI kavi kI racanAoM ko dekhane se yaha spaSTa hai ki ve AgamoM ke jJAtA, sAhitya zAstra meM pAraMgata aura sUkSmadarzI kathAkAra the / unakI sabhI racanAoM meM unakI agAdha kAvyatva kI jhalaka spaSTa rupa se dekhI jA sakatI hai / nemicandrasUri ne prAkRta gAthA chanda kA sarvAdhika prayoga kiyA jAtA hai / tathA sAhitya meM prayukta hone vAle prAyaH pramukha alaMkAroM kA prayoga inakI racanAoM meM prApta hotA hai / ye gadyazailI ke prayoga karane meM bhI siddhahasta the / rayaNacUDa meM prAyaH sabhI prakAra ke gadya upalabdha haiM / inakI racanAoM kA kAvyAtmaka vivecana Age prastuta kiyA AyegA jisase granthakAra ke kavitva kA patA cala skegaa| AcArya nemicanadrasUri ne paraMparA se Agamika aura tAttvika jJAna bhI prApta kiyA thA / isa bAta kI sUcanA unakI racanAoM meM pada-pada meM prApta hotI hai / jahA~ kahIM bhI ve naitika Adarza upasthita karane kA avasara dekhate haiM, vahA~ unhoMne avazya hI tattva-jJAna saMbaMdhI apane jJAna kA upayoga kiyA hai| granthakAra ne adhikAra tattva-jJAna aura subhASitoM kA prayoga gAthAoM meM kiyA hai| karma-phala, bhAgya aura puruSArtha, sAhasa aura dhairya, ahiMsA, zIla Adi naitika AdarzoM ke udAharaNa granthakAra ne diye haiM / unase kavi ke vistRta jJAna aura satata adhyayana kA paricaya milatA hai / kavi ne kevala svaracita hI subhASitoM kA prayoga apanI racanAoM meM nahIM kiyA hai, apitu paraMparA se prApta kaI subhASitoM kA yatra-tatra sandarbha unhoMne diyA hai| ___ granthakAra zAstrIya jJAna ke atirikta laukika zikSA meM bhI niSNAta the / yahI kAraNa hai ki granthakAra ne tatkAlIna samAja, saMskRti, kalA, zikSA evaM janajIvana Adi kA sUkSmatA se vizleSaNa kiyA hai / mAtA-pitA ke prati anurAga", pati-patni meM agAdha prema, mitratA kA aTUTa saMbaMdha', rAjA kA prajA ke prati uttaradAyitva, sAdhu evaM saMtoM ke prati zraddhA evaM vinaya-bhAva tathA naitika mUlyoM ke prati niSThA ina samasta mAnavamUlyoM ke saMbaMdha meM nemicandrasUri ne apane anubhava aura jJAna ko prakaTa kiyA hai / ataH ve sacce artho meM lokavid the| AcArya nemicandrasUri ke vyaktitva kA eka pakSa unakA sazakta kathAkAra honA hai| isa bAta kA pramANa isI bAta se milatA hai ki unakI pA~ca racanAoM meM se cAra racanAoM meM vibhinna kathAe~ naI zailI meM prastuta kI gaI haiM / lagabhaga tIna cAra sau kathAe~ granthakAra kI lekhanI se janmI hai| ina kathAoM meM kathAkAra ne vibhinna kathAtattvoM, kathAnakarUDhiyoM, lokatattvoM kA samAveza kiyA gayA hai / granthakAra kI yaha vizeSatA hai ki unakI kathAoM meM kautUhala kA tattva nirantara banA rahatA hai, jo ki kathA kA prANa hai /

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84 hukamacaMda jaina SAMBODHI inakI kathAoM meM soddezyatA bhI vidyamAna hai| isa kAraNa se nemicandrasUri ne apanI kathAoM ke mAdhyama se mAnavajIvana ko sArthakatA pradAna kI hai aura paraMparA meM surakSita kathAoM ko jIvita rakhA hai| isa prakAra nemicandrasUri ne prAkRtakathA aura caritasAhitya kI paraMparA meM apanI racanAoM ke dvArA eka viziSTa sthAna banAyA hai| candrakula ke vRhatgaccha ke AcAryoM kI paraMparA meM AcArya nemicandrasUri camakate hue sUrya kI taraha haiM / unakI racanAe~ samAja ke sabhI vargoM ke lie upayogI haiM / apane isa kRtitva ke mAdhyama se nemicandrasUri apane kavi aura kathAkAra ke vyaktitva kI amiTa chApa chor3ane meM sakSama hai| sandarbhasUci : 1. ANaMdiyaM viusAsuM annAsu kahAsu vijjAmANAsu / aisA hAsaThThANaM jAyai jaNaMmi nissaMsayaM jeNa // jaina, hukamacaMda, AcArya nemicandrakRta rayaNacUNarAyacariyaM kA AlocanAtmaka sampAdana evaM adhyayana (lekhaka kA aprakAzita zodhaprabandha) 2. dezAI, jaina sAhityano itihAsa, pR. 19-210 3. zAstrI, devendrakumAra, apabhraMza bhASA aura sAhitya kI zodhapravRttiyAM, pR. 188 4. (ka) gerolA vAcaspati, saMskRta sAhitya kA itihAsa, pR. 915 (kha) dezAI, vahI, pR. 220 5. vahI, anuccheda / gA. 11-12 6. vahI, granthaprazasti / gA. 14-15 7. vahI, prazasti / gA. 7 8. jaina, hukamacaMda, AcArya nemicandrakRta rayaNacUNarAyacariyaM kA AlocanAtmaka sampAdana evaM adhyayana (lekhaka kA aprakAzita zodhaprabandha) pR. 51, gA. 84 9. vahI, (30)-1, gA. 55 10. vahI, (26)-4, gA. 46 11. vahI, (54)-1, gA. 86-87 12. vahI, // 20 // -7 13. vahI, // 24 // -3 14. vahI, / / ||-amaradatta-mitrAnaMda kI kathA / 15. vahI, // 24||-3 000

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dharmAcaraNa kA eka paryAya - satyavANI* vasantakumAra bhaTTa bhUmikA : bhAratIya manISAne jJAna-vijJAna ke aneka kSetroM meM vividha zAstroM kA praNayana kiyA hai| unameM se eka 'dharmazAstra' bhI gaNanAha evaM prAcIna zAstra hai / 'dharma' zabda kA prayoga vedakAla' se lekara mahAbhArata evaM pUrvamImAMsA Adi aneka granthoMme dikhAI par3atA hai / parantu kozakAroM se yadi 'dharma' zabda kA artha pUchA jAya to unhoMne 'dharma' zabda ke aneka artha diye hai: (1) kAyadA kAnUna, (2) vyavahAra, (3) kartavya, (4) adhikAra, (5) nyAya, (6) nIti, (7) kisI jAti evaM sampradAya ke pracalita AcAra yA kriyAkANDa, (8) vastu kA guNadharma yA svabhAva, (9) sadAcaraNa, (10) mRtyu ke devatA yama evaM, (11) satya' ityAdi / ataH prophe. pANDuraGga vAmana kANe mahAzaya kahate hai ki kAlapravAha meM isa zabda kA artha nirantara badalatA rahA hai / phira bhI (1) manuSya ke adhikAra, kartavya evaM RNa tathA (2) AryaprajA ke eka sadasya ke rUpa meM, yA (3) kisI eka 'varNa' ke vyakti ke rUpa meM tathA (4) jIvana kI dhArA ke kisI eka mor3a para vaiyaktika rUpa se kisI bhI manuSya ke sadAcaraNa yA sadvartana ko "dharma" kahate hai / isa taraha hamAre dharmazAstra ke prAcIna granthoM meM 'dharma' zabda kI pUrvokta vibhinna arthacchAyAoM ko lekara bar3I vyApaka dRSTi se AryaprajA ke dharmAcaraNa kA nirUpaNa kiyA gayA hai / dharmAcaraNa ke isa nirUpaNa meM eka 'niyama' (Law) yA 'kartavya' (Duty) ke rUpa meM tathA 'sadAcAra' (conduct) ke rUpa meM satyavANI kA hI prayoga kahanA cAhie-isakA vidhAna AtA hai / ataH satyavANI ke sandarbha meM gautamadharmasUtra evaM manusmRti kA kyA kahanA hai ? aura Adhunika yuga meM una vicAroM ki prastuti evaM upAdeyatA kisa taraha se hai ? usakI carcA karanA yahI prastuta zodhapatra kA lakSya hai / manusmRti ke aSTama adhyAya meM rAjA ke dvArA RNAdAnAdi viSayaka 18 prakAra ke vyavahAra kArya kA nirUpaNa kiyA gayA hai / vyavahAra kArya kI jo sabhA hotI hai usameM veda ko jAnanevAle vidvAn brAhmaNa hote hai aura rAjA yA unake dvArA niyukta koI anya brAhmaNa hotA hai / yahA~ para RNAdAnAdi kA jo sAkSI hotA hai usakA kartavya batAte hue kahA hai ki -

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86 vasantakumAra bhaTTa SAMBODHI sabhA vA na praveSTavyA, vaktavyaM vA samaJjasam / abruvan vibruvan vA'pi naro bhavati kibliSI // - (manusmRtiH 8-13) isa zloka meM manune sAkSI ke dvArA samaJjasa (= dvidhA utpanna karanevAlA jo na) ho - jo spaSTa satya hI ho usako hI bolanA cAhie - aisA kartavya batAyA hai / aura sabhA meM jA kara mauna rahanA, yA asatya bolanA pApa hai aisA bhI kahA hai / yahA~ para jisa rAjasabhA meM vyavahAra calatA ho "vahA~ praveza nahIM karanA cAhie" - aisA jo zloka ke prathama pAda meM kahA gayA hai; vaha prathama dRSTi meM ucita nahIM lagatA hai / lekina TIkAkAra medhAtithi usakI saGgati biThAte hue kahate hai ki - vyavahAra ke sthala para, svayaM - binA bulAe-jAkara 'sAkSI' hone kA adhikAra nahIM mA~ganA caahie|" gautamadharmasUtra ke terahave adhyAya ke eka sUtra se bhI usakI dUsare prakAra kI saGgati milatI hai : nAsamavetA apRSTAH prabrUyuH / (gau. dha. sU. 13-6) avacane ca doSiNaH syuH / (gau. dha. sU. 13-7) arthAt jahA~ taka sabhA meM Avazyaka sabhI loga upasthita nahIM hote hai; yA jaba taka Apako -sAkSI ko - nahIM pUchA jAtA hai taba taka nahIM bolanA cAhie / parantu sAkSI ko pUche jAne para usako satya hi batAnA cAhie / yadi vaha satya nahIM batAtA hai to vaha doSI banatA hai / gautama dharmasUtrakAra ne vyavahArakAla meM satyavANI kA phala batAte hue kahA hai ki svargaH satyavacane, viparyaye narakaH / (gau. dha. sU. 13-8) satya bolane kA phala svargaprApti hai aura asatya bhASaNa kA phala naraka hai / isI phalakathana kA, manusmRti meM baDA vistAra kiyA gayA hai / jisakA sArabhUta eka zloka hai : satyena pUyate sAkSI, dharmaH satyena vardhate / tasmAt satyaM hi vaktavyaM, sarvavarNeSu sAkSibhiH // - manusmRtiH (8-83) "satyavacana" se sAkSI pavitra hotA hai; satyavacana se dharma kI abhivRddhi hotI hai / isa lie sabhI vargoM ke sAkSiyoM ko satya hI bolanA cAhie / " isa taraha sAkSI-prakaraNa meM satyavANI ke prayoga ko eka kartavya ke rUpa meM dharmAcaraNa mAnA gayA hai / parantu hamAre dharmazAstrIya niyamoM kI sarvakAla meM upAdeyatA isa lie bhI dikhAI par3atI hai ki usameM yatra-tatra sarvajJa Apaddharma evaM apavAda sthAnoM kA bhI parigaNana kiyA gayA hai / jaise ki pUrvokta viSayo meM hI 'manusmRti' ne kahA hai ki - zUdra-viT-kSatra-viprANAM ytrtoktau bhaved vadhaH / tatra vaktavyam anRtaM, taddhi satyAd viziSyate // - manusmRtiH (8-104)

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Vol. XXVII, 2004 dharmAcaraNa kA eka paryAya - satyavANI 87 "jahA~ para Rta (arthAt satya) bolane para zUdra, vaizya, kSatriya yA brAhmaNa kA vadha ho sakatA hai, vahA~ para sAkSI ko asatya bolanA cAhie aura aise prasaGgo meM kiyA gayA asatyabhASaNa satya se bhI bar3hakara hai / " isa taraha manusmRtikAra ne pUrvokta sandarma meM asatyabhASaNa ko anumati bhI dI hai| paraMtu 'anRta to anRta hI hai' isa mahAsatya ko bhI svIkAra karate hue pUrvokta zloka ke anantara hI aise asatyabhASaNa ke lie prAyazcitta karma kA vidhAna bhI kiyA hai / yahA~ para vicAraNIya bAta to yaha hai ki - kyA anRtavANI kA prayoga karake, kevala prAyazcita karma kara lene se asatya vAguccAraNa ke doSa se mukti mila sakatI hai ? evaJca asatyavANI kA prayoga karake doSI vyakti ke prANa kI rakSA karane se kyA phAyadA ? parantu aha Azcaryajanaka bAta hai ki isI taraha kA vidhAna prAyaH anya smRtikAroM ne bhI kiyA hai / (jaise ki - vasiSThasmRti 16-36, yAjJavalkyasmRti 2-83, viSNudharmasUtra 8-15) // parantu koI bhI satyaniSTha vyakti to yahI kahegA ki - (1) asatyavacana bolane ke bAda, zrutismRtivihita kisI bhI prAyazcitta karma se mukti nahIM mila sakatI hai / evaJca, (2) doSI vyakti ko jUTha bolakara kyoM bacAyA jAya ?1 isa sandarbha meM manusmRti ke TIkAkAra kullUka bhaTTa kahate hai ki - anRtabhASaNa kI pUrvokta anumati to pramAdaskhalita (anavadhAnaprayukta) adharmAcaraNa ke lie hI hai: paranta jo vyakti atyanta adhArmika hai, jAnabajha kara pApa karatA hai. jaisA ki - sandhikAra stenAdi loga, usake viSaya meM to asatyavANI kA prayoga karanA hI nahIM cAhie / 12 unakI prANarakSA karanA, unake prati dayA pradarzita karanA sarvathA anucita hI hai / kullUka bhaTTane jo spaSTIkaraNa diyA hai, usakA mUla "gautamadharmasUtra' meM dikhAI par3atA hai / jaisA ki - nAnRtavacane doSo, jIvanaM cettadadhInam / - gau. dha. sU. 13-24 na tu pApIyaso jIvanam / - gau. dha. sU. 13-25. "anRtavacana meM doSa nahIM hai, yadi jIvana (kI rakSA) usa asatyakathana para nirbhara ho to| parantu atyanta pApI vyakti kA jIvanarakSaNa karane ke lie yaha asatyakathana kI anumati nahIM ho sakatI / " isa gautamadharmasUtra ke upara maskaribhASya meM likhA hai ki - koI pApI (kisI sAkSI ke asatya kathana se) jIvita raha jAne ke bAda bhI yadi pApakarma meM hI rati rakhanevAlA ho aura stenAdi karma karatA hI rahatA hai, tabhI to satya hI bolanA cAhie / 13 manusmRtikAra ne kisI ke prANa kI rakSA ke lie asatyabhASaNa kA apavAda rakhA hai; paraMtu jo bAta gautamadharmasUtrakAra ne kahI hai, aura TIkAkAra kullUkane spaSTIkaraNa ke rUpa meM jor3I hai, usakA nirUpaNa manusmRti meM prakaTarUpa meM nahIM kiyA gayA hai / saMkSepa meM kahe to manusmRti meM asatyavacana ke liye prAyazcita kA vidhAna hai; parantu gautamadharmasUtra meM jaisA - "na tu pApIyaso jIvanam" (13-25) zabdoM se 'apavAda kA apavAda' diyA hai aisA manusmRti meM nahIM hai / ataH satyavANI ke prayoga kA nirUpaNa jo manune diyA hai, vaha adhUrA aura AlocanIya banatA hai /

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88 vasantakumAra bhaTTa SAMBODHI parantu isa satyavANI ke prayoga ke sandarbha meM 'manusmRti' kI eka vizeSa bAta dRSTipatha meM AtI hai / RNAdAnAdi ke vyavahAra meM koI sAkSI yadi vidyamAna nahIM hai, yA upalabdha nahIM hai, to aise asAkSika vyavahAra meM satyanirNaya kaise kiyA jAya ? isa prazna ko lekara manusmRti meM kahA gayA hai ki - asAkSikeSu tvartheSu mitho vivadamAnayoH / avindaMstattvataH satyaM zapathenApi lambhayet // - manusmRtiH (8-109) arthI-pratyarthI ke bIca meM vivAda utpanna hone para, aura una donoM ke bIca yadi koI sAkSI nahIM hai, to vahA~ para prAvivAka zapatha dilA kara satya kA anveSaNa kare // 14 smRtikAra kahate hai ki svalpa prayojana ke lie bhI vathA zapatha grahaNa nahIM karanA cAhie / kyoMki vRthA zapatha lene para vyakti ihaloka meM apakIrti prApta karatA hai aura maraNoparAnta naraka meM jAtA hai / 15 zapathakArya kA niyama batAte hue manune lobha se, moha se, maitrI se, kAma se, krodha se, ajJAna se athavA bAlabhAva se prerita asatya sAkSya kA niSedha bhI kiyA hai / ataH lobhAdivazAt jo kUTasAkSya (asatya ukti) diyA gayA hotA hai vahA~ para vividha prakAra ke daNDa kA vidhAna bhI unhoMne kiyA hai / (draSTavyaH- 8-18, 119, 120, 121) parantu, jaisA ki anyatra manusmRtikAra kisI bhI viSaya meM dharmAcaraNa kA vidhividhAna karane ke bAda, apavAdasthala bhI ullikhita karate hai vaise hI, yahA~ para (zapathagrahaNa ke sandarbha meM) bhI eka viziSTa apavAda kA nirUpaNa karate hai / ve kahate haiM ki - kAminISu vivAheSu gavAM bhakSye tathendhane / brAhmaNAbhyupapattau ca zapathe nAsti pAtakam // - manusmRtiH (8-112) arthAt - bahubhAryAyoga hone para kAminIoM ke sAtha, vivAhaprasaGga meM, gobhakSaNa ke viSayameM, homArthaka indhanAdi kA upAharaNa karane ke lie tathA brAhmaNarakSA ke prasaGga meM vRthA zapatha lene meM koI pAtaka nahIM lagatA hai / 16 samagra jIvana meM dharmAcaraNapUrvaka hI kAlayApana karanA cAhie / parantu jIvana meM aise katipaya prasaGga bhI Ate haiM, jisameM, manuSya ko hAsa-parihAsa kA avasara yA avakAza milanA cAhie / ataH manu kahate hai ki - kAminIoM ke sAtha vyavahAra karate samaya yA vivAhAdi ke prasaGga meM vRthA zapatha kA AzrayaNa liyA jA sakatA hai| kyoMki usase kisI ko hAni nahIM hai / jIvana meM mAdhurya lAne ke lie hAsa-parihAsa kI AvazyakatA hai| aisI bAta smRtikAroM kI dRSTi se bAhara nahIM hai yaha jAna kara sAzcarya Ananda hotA hai /

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89 Vol. XXVII, 2004 dharmAcaraNa kA eka paryAya - satyavANI ___ yadyapi gautamadharmasUtra meM bhI vivAhAdi prasaGga meM anRta bhASaNa mAnya karanevAle kucha AcAryoM kA nirdeza hai; parantu svayaM gautama to aise sthaloM meM bhI asatya bhASaNa ko mAnya nahIM karate hai / yathA - vivAhamaithunanarmAtaH saMyogeSu adoSam eke'nRtam / (gau. dha. sU. 23-30) vivAhakAla meM jaba kanyAvidAya yA bArAta ke Agamana kA samaya hotA hai; maithuna prasaGga meM gotraskhalanAdi hone para yA narma-parihAsArtha evaM duHkhI yA rugNa vyakti ko duHkhazamanArtha jo anRtapUrNa vacana kahA jAtA hai - vaha doSajanaka nahIM hai aisA katipaya AcArya loga mAnate hai / parantu gautama to aise prasaGgo meM bhI anRtavANI kA samarthana nahIM karate hai / 17 aba jina AcAryoM ne apavAdarUpa se vivAhAdi prasaGgoM meM hAsa-parihAsa jaise nirdoSa hetuoM ke lie anRtavANI kA prayoga mAnya kiyA hai, una AcAryoM ne isa apavAda ke apavAda kA bhI nirUpaNa kiyA hai / ve kahate haiM ki, apane gurujanoM - mAtula yA AcAryAdi ke sAtha to hAsaparihAsArtha bhI asatyavANI kA prayoga nahIM karanA cAhie / 8 'manusmRti' meM satyavANI kI prazaMsA karate hue evaM unakA phala batAte hue jo kucha kahA gayA hai vaha bhI dhyAtavya hai / kyoMki satyavANI ke prayoga kA yadi dArzanika pakSa spaSTa nahIM kiyA jAyegA to koI bhI manuSya satyavANI kA prayoga hI nahIM karegA / ataH manusmRtikAra satyavAk kI prazaMsA aura phalakathana karate hue likhate hai ki - satyaM sAkSye bruvan sAkSI lokAn Apnoti puSkalAn / iha cAnuttamAM kIrti vAg eSA brahmapUjitA // - manusmRtiH 8-81 sAkSya karma meM yadi manuSya satya bolatA hai to aisA sAkSI utkRSTa loka ko prApta karatA hai; aura isa pRthivIloka meM usakI uttama kIrti bhI bar3hatI hai / aisI satyavANI kA pUjana-sammAnasvayaM caturmukha brahmA bhI karatA hai / gautamadharmasUtra meM bhI kahA hai ki - sarvadharmebhyo garIyaH prADvivAke satyavacanaM satyavacanam // - gautamadharmasUtram (13-31) "vyavahArakAla meM prADvivAka ke sammukha satyavacana bolanA to zruti smRti meM upadiSTa sabhI dharmoM meM sarvotkRSTa mAnA gayA hai / " parantu manuSya ko satya kyoM bolanA cAhie ? isa prazna kA samAdhAna dete hue bhagavAn manu ne (8-84 meM) kahA hai ki AtmA hI AtmA kI sAkSI hai / manuSya ko cAhie ki vaha apanI AtmA kI avamAnanAavagaNanA na kare, kyoMki apanI antarAtmA hI saba se U~cI sAkSI hai / pApI mAnatA hai ki use koI dekhatA hI nahIM hai; parantu kama se kama usakI apanI AtmA to usake pApakarma ko dekhatI hI hai / ataH satya bolane kA prathama kAraNa to yahI hai ki AdamI apanI hI antarAtmA kI avamAnanA na kare / uddharedAtmanAtmAnaM nAtmAnam avasAdayet (a. 6-5) vAlI zrImadbhagavadgItokta dArzanika pRSThabhUmi para jo asAmAnya vyakti khar3A hai vahI vyakti satyavANI kA prayoga kara sakatA hai / aisA

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90 vasantakumAra bhaTTa SAMBODHI vyakti kAmakrodhAdi ko jItakara, rAgadveSa se mukta hokara sadaiva satyavANI kA hI prayoga karatA hai| usake lie satya hI Izvara kA paryAya hotA hai / evaJca vyavahArakAla meM satyavANI ke prayoga se hI daNDanIya vyakti ko daNDa milatA hai, jisake pariNAma svarUpa adharma kA niyamana bhI hotA hai| arthAt satyavANI ke prayoga se hI svataH rUpa se 'lokasaGgraha' kA kArya bhI siddha hotA hai / parantu sAmAnya manuSya-AmaAdamI ke lie satya bolanA prAyaH sambhava nahIM hotA hai / kyoMki vAstavika jIvana meM vaha kAmakrodhAdi SaDripuoM kA zikAra bana hI jAtA hai| isa vAstavikatA ko dhyAna meM rakhate hae manune lobha, moha, maitrI, kAma, krodha, ajJAna evaM bAlabhAvAdi se prerita ho kara ekabAra asatya bolanevAloM ke lie alaga alaga prakAra ke daNDoM kA vidhAna kiyA hai / (draSTavyaH manusmRti- 8/118-121) tathA jo manuSya bAra-bAra asatya vacana bola kara kUTasAkSI detA hai, usake lie manune zArIrika daNDa9 kA bhI vidhAna kiyA hai / isa daNDavidhAna kA prayojana batAte hue manune kahA hai ki - etAnAhuH kauTasAkSye proktAn daNDAn manISibhiH / dharmasyAvyabhicArArtham adharmaniyamAya ca // - manusmRtiH 8-122 dharma kI vyavasthA banI rahe, evaM adharma kA niyamana kiyA jA sake isalie yaha daNDavidhAna kiyA gayA hai / zrImadbhagavadgItA meM bhagavAn zrIkRSNa ne jo kahA hai ki - paritrANAya sAdhUnAm vinAzAya ca duSkRtAm / dharmasaMsthApanArthAya saMbhavAmi yuge yuge // (gItA 4-8) "durAcArIoM ke vinAza ke lie aura dharma kI saMsthApanA karane ke lie maiM pratyeka yuga meM avatAra letA hU~ // " basa, yahI 'lokasaGgraha' kI bAta manusmRtine bhI daNDavidhAna ke sandarbha meM kahI hai| hamAre smRtigranthakAroM ne dharmAcaraNa kA jo vidhAna vizeSa apavAda rUpa sthaloM ke sAtha, sAmAnyaniyamapUrvaka prastuta kiyA hai vaha to dhyAnAspada hai hI parantu usameM iha loka kI apakIrti ke sAtha maraNoparAnta narakaloka meM nivAsAdi rUpa phalaparyanta hI dharmAcaraNa kI sthApanA kA varNana sImita nahIM rakhA hai; usameM daNDavidhAna kA bhI jo prAvadhAna kiyA hai vahI bAta vartamAnayuga meM bhI una smRtigranthoM kI prastutatA siddha karatI hai / hiraNmayena pAtreNa satyasyApihitaM mukham / tattvaM pUSannapAvRNu satyadharmAya dRSTaye // 20 - IzAvAsyopaniSad (mantra-15) "rAgadveSAdi rUpa hiraNmaya pAtra se satya kA mukha DhakA huA hai, he paramAtmA ! usako khola do, jisake phala svarUpa hama satyadharma ke darzana pA sake" - aisA zrutivacana hI hamArI nitya kI prArthanA hai aura smRtigranthoM ke praNayana kA preraka paribala hai / ataH hamAre smRtigranthoM kI na kevala vartamAna meM, api tu sarvakAla meM prastutatA banI rahatI hai || astu //

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Vol. XXVII, 2004 dharmAcaraNa kA eka pAya - satyavANI prastuta lekha ke Arambha meM batAyA gayA hai ki 'dharma' ke aneka artha hai / unameM se eka artha 'kartavya' hai aura dUsarA artha 'sadAcAra, sadvartana' aisA bhI hai / 'manusmRti' ke aSTama adhyAya meM, sAkSIprakaraNa ke sandarbha meM jo satyavANI rUpa dharmAcaraNa batAyA gayA hai, vahA~ satyavANI kA prayoga eka kartavya-dharma ke rUpa meM upadiSTa hai / aisI satyavANI se hI 'lokasaGgraha' rUpa kArya siddha hotA hai aura pAralaukika niHzreyas kA mArga prazasta hotA hai | lekina manusmRti ke caturtha adhyAya meM bhI satyavANI ke prayoga ke sambandha meM eka dUsarA adbhuta zloka AyA huA hai / jisameM - satyaM brUyAt priyaM brUyAnna brUyAt satyamapriyam / priyaJca nAnRtaM brUyAd eSa dharmaH sanAtanaH // (4-138) kahA gayA hai / yahA~ para satyavANI ke prayoga ko 'sanAtana dharma' ke rUpa meM jo vyAkhyAyita kiyA gayA hai, vaha to 'sad vartana rUpa dharma' kA svarUpa hai / aura aise sad vartana yA sadAcAra rUpa satyavANI ke prayoga se ihaloka ke, abhyudaya kI siddhi hotI hai / parantu isa zloka kA arthaghaTana eka duSkara kArya hai / satyavANI ke prayoga ke bAre meM isa zloka meM tIna sUcana hai : (1) satyaM brUyAt, priyaM brUyAt / (2) na brUyAt satyam apriyam / (3) priyaJca nAnRtaM brUyAt // manusmRti ke aneka TIkAkAra hai. unake pakSoM kI pahale carcA kI jAtI hai:-medhAtithi ke mata meM - (ka) satyaM brUyAt, priyaM brUyAt / isa prathama caraNa meM do kriyApadoM ke hone se do vAkya haiM / arthabodhana ke lie prayukta honevAlA vAkya 'satya hI honA cAhie' aisA pahale 'satyaM brUyAt' vAkya se pradarzita kiyA gayA hai| isa prathama vAkya ko hama 'niyamavAkya' kaheMge / aura 'priyaM brUyAt' jaise dUsare vAkya se 'dvitIya vidhi' batAyA gayA hai / udAharaNa ke rUpa meM dekhe to - prasaGgAnusAra yadi anya loga nahIM hoM to kisI (dAnI) ke audAryAdi guNoM kA anukathana karanA cAhie isakA dUsarA udAharaNa hai - yadi koI brAhmaNa nahIM jAnatA hai ki usake ghara putrajanma huA hai, to hame binA koI svArtha yadi satya hai to sAmane se batAnA cAhie ki - bho brAhmaNa ! Apa ke ghara putra kA janma huA hai / 22 (kha) pUrvokta (4-138) zloka ke dvitIya caraNa meM kahA gayA hai ki - na brUyAt satyam apriyam // yahA~ para medhAtithi evaM kullUka Adi TIkAkAroM ke mata meM 'apriyaM' pada 'satyam' kA vizeSaNa hai / ataH "apriya ho aisA satya nahIM bolanA cAhie" aisA arthaghaTana hogA / 'apriya

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92 vasantakumAra bhaTTa SAMBODHI satya' kA udAharaNa batAte hue ve kahate haiM ki - "brAhmaNa ! kanyA te garbhiNI jAtA" aisA satya hone para bhI, apriya hone ke kAraNa nahIM bolanA cAhie / vahA~ para kanyA kA jo prathama darzana karanevAlA ho, use mauna kA sevana karanA cAhie / use aisA sadAcaraNa karanA prApta hotA hai / 22 kullUkane kahA hai ki - satya hone para bhI "bho brAhmaNa ! putraste mRtaH" aisA vacana apriya hone ke kAraNa nahIM bolanA cAhie / 23 (ga) pUrvokta zloka (4.138) ke tRtIya caraNa meM - 'priyaJca nAnRtaM brUyAt' - priya ho aisA jUTha bhI nahIM bolanA cAhie" - aisA kahA gayA hai / yahA~ para bhI 'priyam' zabda, 'anRtam' kA vizeSaNa hai aisA mAnA gayA hai| kanyA garbhiNI hone para bhI, vaha garbhiNI nahIM huI hai aisA kahanA priya hote hue bhI asatya hone ke kAraNa nahIM bolanA cAhie / arthAt isa tIsare caraNa meM mithyAvAda kA bhI niSedha kiyA gayA hai / isa taraha TIkAkAroM kI dRSTi se dekheM to uparyukta tInoM vAkya atyaMta sIdhe sarala lagate hai / parantu TIkAkAroM ne jina udAharaNoM ke pariprekSya meM ukta zloka kA arthaghaTana socA hai vaha bar3A saMkucita hai / aura dUsare vAkya (na brUyAt satyam apriyam) ke sandarbha meM jo mauna rakhane kI salAha dI gaI hai vaha sarvathA grAhya nahIM bana sakatI hai / evaJca vartamAna jIvana ke sandarbha bhI bar3e vyApaka ho gaye haiM / ata: pUrvokta zloka ke naye arthaghaTana apekSita lagate haiM / tadyathA - yahA~ para sabase pahale yahI bAta dhyAtavya hai ki satya kA udghATana honA cAhie isa mUlabhUta Azaya ke sAtha to tanika bhI samajhautA nahIM karanA cAhie / hA~, satya kA udghATana kaise kiyA jAya ? isa viSaya meM vivAda ho sakatA hai| jaisA ki - TIkAkAra medhAtithi ne kahA hai ki prathama caraNa meM 'satyaM brUyAt, priyaM brUyAt' meM, prathama vAkya 'niyama' prakAra kA vAkya hai, aura 'satyam' pada 'brUyAt' (kriyApada) kA karmakAraka hai / tathA dvitIya vAkya meM satya bolane kI vidhi' batAI gaI hai; arthAt 'priyam' zabda 'brUyAt' kriyApada kA kriyAvizeSaNa hai| aba donoM vAkya mila kara, pUrA pAdArtha aise banegA:- "satya hI bolanA cAhie, lekina priya lage isa rIti se bolanA caahie"| aba dUsare caraNa meM, "na brUyAt satyam apriyam" zabdoM kA TIkAkAroM ne jo artha diyA hai vaha vivAdAspada bhI hai aura agrAhya bhI hai / TIkAkAroM ne yahA~ para 'apriyam' zabda ko 'satyaM' kA (karmakAraka kA) vizeSaNa mAnA hai / aura "bho brAhmaNa, kanyA te garbhiNI jAtA' / jaisA udAharaNa lekara, aise prasaGgoM meM mauna rahanA cAhie aisA kaha kara satya kA saMvaraNa karane kI salAha (rAya) dI hai / parantu ukta sandarbha ko badala kara hama kahe ki koI petholojIsTa yA reDIolojIsTa DaoNkTara yadi kaiMsara jaise koI asAdhya roga kA nidAna karate samaya, "yaha merA satya rogI ko apriya lagegA" aisA socakara use na kahe; aura kahe ki "Apa kisI dUsare DaoNkTara ko mileM" to kyA vaha dharmAcaraNa kahA jAyegA ? DaoNkTara ke lie to vahI dharmAcaraNa kahA jAtA hai ki vaha apriya ho to bhI satya hI batAye / ataH apriya satya ko na kahanA - yaha koI sadAcaraNa rUpa dharmAcaraNa nahIM khlaataa|

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Vol. xxVII, 2004 dharmAcaraNa kA eka paryAya - satyavANI 93 isa taraha TIkAkAroM ke mata kA agrAhyatva batAte hue, hama phira se usa bAta kA smaraNa karate haiM ki satya kA udghATana honA cAhie isa mUlabhUta Azaya ke sAtha tanika bhI samajhautA nahIM karanA caahie| prazna yahI ho sakatA hai ki satya kA prakaTIkaraNa kaise kiyA jAya ? ataH isa dUsare caraNa kA arthaghaTana karate samaya TIkAkAra medhAtithi yaha bhUla jAte hai ki prathamacaraNa meM jaise 'priyaM' zabda ko kriyAvizeSaNa liyA gayA hai, vaise isa dvitIya caraNa meM bhI 'apriyaM' ko bhI kriyAvizeSaNa lenA hai| (arthAt satya ko apriya lage isa taraha se nahIM bolanA cAhie / ) TIkAkAra sarvajJa nArAyaNa ne kahA hai ki - 'na brUyAt..... iti vyatirekopadarzanam / " (manusmRtiH, saM. ja. ha. dave, pR. 402) arthAt prathama caraNa meM jo bAta anvayamakha se kahI gaI hai, vahI bAta dasare caraNa meM vyatireka makha se batAI jAtI hai / arthAt prathama caraNa meM anvayamukha se kahA gayA hai ki - "satya ko hI kahanA cAhie, lekina priya lage isa taraha se kahanA caahie|" aura yahI bAta dUsare caraNa meM vyatirekamukha se kahI gaI hai ki - satya ko (hI kahanA cAhie, lekina) apriya lage isa taraha se nahIM kahanA cAhie // 'priyaJca nAnRtaM brUyAt' isa tRtIya caraNa kA arthaghaTana bhI isI bAta para nirbhara hai ki - 'priyam' zabda ko 'anRtaM' kA vizeSaNa liyA jAya ? yA 'na brUyAt' kriyApada kA kriyAvizeSaNa liyA jAya ? manusmRti ke TIkAkAroM kI dRSTi se isa tRtIya caraNa meM bhI 'priyaM' zabda 'anRtaM' kA vizeSaNa hI hai / rAghavAnanda nAmaka eka TIkAkAra ne isakA udAharaNa dete hue likhA hai ki - 'kSatriyaM brAhmaNaM na brUyAt / ' arthAt koI AdamI kSatriyavarNa kA hai; parantu usako kisI sabhA meM, yA paMktibhojanAdi ke prasaGga meM 'yaha brAhmaNa hai' aisA bolakara 'priya asatya' bhI nahIM bolanA caahie| arthAt isa tIsare caraNa se galata prazaMsA kA niSedha kiyA gayA hai / yadi 'priyaM' ko 'anRtaM' kA vizeSaNa na lekara 'na brUyAt' kA kriyAvizeSaNa liyA jAya to 'asatya ko priya taraha se bhI nahIM bolanA cAhie - aisA arthaghaTana karanA hogA / aba yahA~ prazna hogA ki asatya ko priya taraha se kaise bolA jAtA hai ? to samAja meM kabhI kabhI dviarthI kA prayoga karake dharmarAja yadhiSThira jaisA AdamI bhI satya bolane kA dambha karatA hai| yathA - azvatthAmA hata iti zabdam uccaizcacAra ha / avyaktamabravId rAjan hataH kuJjara ityuta // 24 - mahAbhAratasya droNaparvaNi; (a. 190-55) ___ yahA~ para isa ukti kA vaktRpakSa meM kucha alaga artha hai, aura zrotRpakSa meM alaga artha hai| ataH manusmRtikAra kahate hai ki asatya ko priya lage isa taraha se bhI arthAt dviarthI zabdaracanA karake bhI nahIM bolanA cAhie / yahA~ eka Adhunika sandarbha lete hai:- pAkistAna kahatA hai ki kAzmIra meM jo AtaMkavAda calatA hai vaha AtaMkavAda nahIM hai, vaha to 'AjAdI kA saGgrAma calatA hai' !

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94 vasantakumAra bhaTTa SAMBODHI to yaha anRta ko hI, duniyA ko - vizeSa rUpa me amarikA ko priya lage isa taraha se bolA jA rahA hai / aisI paristhiti meM bhagavAn manu spaSTa rUpa se kahate hai ki - anRtaM ca na priyaM brUyAt / jo galata bAta hai, jo sarAsara jUTha hai usako to tanika mRdutA se, yA prItikara rUpa se bhI nahIM bolanA cAhie, balki kaTu se kaTu zabdoM meM aise anRta ko udghATita kara denA cAhie / yahI sanAtana dharma ho sakatA hai / prathama evaM dvitIya caraNa meM 'priyam' evaM 'apriyam' zabdoM ko kriyAvizeSaNa ke rUpa meM lene kA prastAva rakhA hai| ataH sAhacarya ke niyama kA paripAlana karate hue isa tRtIya caraNa meM bhI 'priyam' ko kriyAvizeSaNa ke rUpa meM lenA yahI susaMgata evaM yuktiyukta kahA jAyegA / isa taraha vyApaka sandarbho ko hamArI dRSTi ke samAne rakhate hue pUrvokta (4-138) zloka kA, navIna arthaghaTana kiyA jAya tabhI vaha sarvakAlika bana sakatA hai / smRtikAra jaba satyavANI ke prayoga ko sadAcaraNa rUpa dharma kA (sanAtana dharma) kA eka svarUpa kahate hai taba satya kA udghATana hara hAla meM akuNThita rahanA caahie| yahI mUlabhUta bAta ho sakatI hai / isI mUlabAta ke sAtha kisI bhI taraha kA samajhautA na karate hue, "satya kA prakaTIkaraNa kaise kiyA jAya ?" isI kI zikSA dene ke lie pUrvokta zloka meM 'priyam' evaM 'apriyam' zabdoM kA kriyAvizeSaNa ke rUpa meM prayoga kiyA gayA hai / aise sadAcaraNa rUpa dharma ke paripAlana se ihaloka kA abhyudaya nizcita hai; kyoMki isI meM 'anRta' kA pardAphAza karate hue anvaya evaM vyatireka donoM mukha se 'satya' kA hI udghATana karane kA kahA gayA hai / / TIppaNI saMskRta vibhAga, jaya nArAyaNa vyAsa vizvavidyAlaya, jodhapura ke dvArA Ayojita "Adhunika yuga meM smRtizAstroM kI upayogitA" viSayaka rASTriya saMgoSThI (20-21 Feb. 2004) meM prastuta kiyA gayA zodhapatra / 1. yajJena yajJamayajanta devAstAni dharmANi prathamAnyAsan / - RgvedaH (10-10-15) 2. svadharme nidhanaM zreyaH paradharmo bhayAvahaH / - zrImadbhagavadgItA (3-35) 3. codanAlakSaNo'rtho dharmaH / - pUrvamImAMsAsUtram 1-1-2 4. saMskRta-hindI kozaH, saM. vAmana zivarAma ApTe, nAga pablIzarsa, dillI, 1988 (pR.489) 4. The foregoing discussion establishes how the word dharma passed through several transitions of meaning and how ultimately its most prominent significance came to be the privileges, duties and obligations of a man, his standard of conduct as a member of the Aryan community, as a member of one of the castes, as a person in a particular stage of life. - History of Dharmasastra (Vol. I. Part-1), by P. V. Kane, Bhandarkar Oriental Research Institute. Pune, 1968, (p. 3). 6. manusmRtiH (medhAtithibhASyasamalaGkatA) tatra uttarArdham, saM. manasukharAya mora, kalakattA, 1971, (pR. 696) 7. sabhApravezaniSedhena cAtra vyavahAradarzanAdhikArapratipattiH pratiSidhyate / sabhA vA na praveSTavyeti / vyavahAradarzanAdhikAro na pratipAdanIya ityarthaH / -- medhAtithi: (pR. 696) 8. gautamadharmasUtram (maskaribhASyopetam), Ed. L. Shrinivasacharya, maisura, 1917, (pR. 216).

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Vol. xxVII, 2004 dharmAcaraNa kA eka paryAya - satyavANI 95 9. manusmRti meM satyavaktavya kI prazaMsA ke lie 8-74, 75, 81, 82, 83 evaM asatyavacana se pApa kI utpatti batAne ke lie zloka 8-89, 90, 93-96, 101 evaM 103 hai| 10. vAg daivatyaizca carubhiryajeraMste sarasvatIm / anRtasyainasastasya kurvANA niSkRti parAm // kuSmANDairvApi juhuyAd ghRtamagnau yathAvidhi / udityUcA vA vAruNyA tRcenAbdaivatena vA // - manusmRtiH (8-104, 105) 11. pI.vI. kANe mahAzayane bhI likhA hai ki - It is strange that the dharmasastra works should permit perjury to save a culprit from being sentenced to death. - See : History of Dharmasastra, (Vol. II), Second Edition, BORI, Pune, 1973, (p. 353). 12. etacca pramAdaskhalitAdharmaviSayatve, na tvatyantAdhArmikasandhikArastenAdiviSaye // - manusmRtiH (zrIkullUkabhaTTasya vyAkhyayA samupetA); saM jagadIzalAla zAstrI, prakA. motIlAla banArasIdAsa, 1983, (pR. 293)" . 13. jIvanapyayaM pApakarmaratireva bhavati, steyAyeva karotIti tadA satyameva vaktavyam / / - gautamadharmasUtra 13-28 ityatra - maskaribhASyam (pR. 222). 14. smRtikAra ke isa vacana ke pIche bhI gautamadharmasUtra kA upajIvyatva dikhAI paDatA hai| jaisA ki - zapathenaike - satyakarma (gau. dha. sU. 13-13) aura isa sandarbha meM, adyA murIya yadi yAtudhAno'smi. / (Rgveda maM.-7-104 15) mantra preraka sthAna hai // 15. na vRthA zapathaM kuryAt svalpe'pyarthe naro budhaH / vRthA hi zapathaM kurvana, pretya ceha ca nazyati // - (manu. 8-111) 16. manusmRti ke isa vicAra kA pratidhvani mahAbhArata ke zAntiparva meM bhI milatA hai : na narmayuktamanRtaM hinasti, na strISu rAjanna vivAhakAle / na gurvarthaM nAtmano jIvitArthe paJcAnRtAnyAhurapAtakAni // - mahAbhArate zAntiparvaNi (160-30) 17. gautamastveteSvapi doSo'stIti manyate / tatra niyamasthasya gautamAbhiprAyo draSTavyaH itarasyaikIyaM matamiti // - gautamadharmasUtram (23-30) ityatra maskaribhASyam, pR. 403. . 18. na khalu gurvartheSu (23-31) sapta pUruSAnitazca paratazca hanti manasA'pi guroranRtaM vadannalpeSvapyartheSu // gautamadharmasUtram (23-32) // 19. zArIrika daNDa meM zarIra kA tADana yA koI aGga kA chedana rUpa 'vadhadaNDa' kA samAveza hotA hai / draSTavyA manusmRtiH (8-129, 130). 20. IzAdi nau upaniSad, 'saM. harikRSNadAsa goyandA, gItApresa, gorakhapura, saM.2043 (gyAharavA~ saMskaraNa): pR. 37. 21 arthaprayuktavacanaM satye niyamyate / yathAdRSTaM zrutaM ca satyam / priyaM brUyAt / dvitIyo'yaM vidhiH / audAryAdiguNAnukathanaM parasyAdRSTenApi kenacidavasareNa / tathA putrajanmAdi 'brAhmaNa putraste jAta' ityasatyapi svaprayojane yadi satyaM tadvaktavyam / yadi tasya tanna viditam // - manusmRtiH (Vol. II, a. evaM 4) saM. ja. ha. dave., bhAratIya vidyAbhavana, muMbaI, 1975 (p. 402) ityatra medhAtithiH // 22. apriyaM yathA 'brAhmaNa kanyA te garbhiNI' - tadasatyaM na brUyAt, satyamapi kanyAgarbhagrahaNam apriyatvAd aprakAzyam / satyAM gatau tUSNImAsitavyam // - tatraiva (pR. 402) 23. yathA dRSTazrutamapyapriyaM 'putraste mRta' ityAdi na vadet priyamapi mithyA na vadet // - tatraiva kullUkaH (pR. 402) 24. mahAbhAratam / (caturtha khaNDa); gItApresa, gorakhapura, saMvat - 2058 (navama saMskaraNa), pR. 3693.

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vedArthaghaTana aura sAyaNAcArya dInAnAtha zarmA vaidika bhASyakAroM kI eka lambI paramparA rahI hai| sAtavIM se bIsavIM sadI taka ke lambe antarAla meM anekAneka AcAryoM ne vedabhASyoM kA praNayana kriyA, jinameM skanda svAmI (saM 687), nArAyaNa (saM 687) udgItha (saM 687), veMkaTamAdhava (saM 1100-1200) bhaTTa govinda (saM 1367) sAyaNAcArya (saM 13721444) zaunaka rAvaNa (saM 16 vIM sadI) kuNDin (pAcavIM sadI) mahIdhara (17 vIM sadI) Adi pramukha haiM / Rgveda ke bhASyakAroM meM sAyaNa sarvAdhika prasiddha haiM / ve bukka pramathama, kampaNa, saMgama dvitIya aura harihara dvitIya ina cAra rAjAoM ke aura vijayanagara tathA usake uparAjyoM ke mantrI the / Rgveda bhASya ke pratyeka adhyAya kI samApti para ve likhate haiM 'iti zrImadrajAdhirAjaparamezvara vaidikamArga pravartaka zrIvIra bukkabhUpAla sAmrAjya dhurandhareNa sAyaNAcAryeNa viracite mAdhavIye vedArtha prakAze Rk saMhitA bhASye prathamASTake prathamo'dhyAyaH samAptaH / ' apanI subhASita sudhAnidhi ke Arambha meM sAyaNane apane ko kamparAja kA mantrI kahA hai| dhAtuvRtti, prAyazcitta sudhAnidhi, yajJatantrasudhAnidhi aura alaMkArasudhAnidhi meM sAyaNa ne apane ko saMgama dvitIya kA mantrI kahA hai / zatapatha Adi brAhmaNoM ke bhASya meM unhoMne harihara dvitIya kA mantrI kahA hai| inameM bukka prathama kA sabase purAnA zilAlekha saMvat 1411 kA hai| mahArAja harihara dvitIya, bukka prathama kA putra thaa| harihara dvitIya saMvat 1494 meM bhI rAjya kara rahA thA / maisUra purAtattva vibhAga san 1815 kI riporTa meM isI saMvat ke usake eka zilAlekha ke milane kI bAta kahI gayI hai / harihara dvitIya kI mRtyu kaba huI yaha jJAta nahIM hai lekina saMvat 1456 taka vaha rAjya karatA thA, jaisA ki usake eka zilAlekha se jJAta hotA hai / AphekhTa ke matAnusAra sAyaNa kI mRtyu 1444 meM ho gaI thI / sAyaNa 72 varSa taka jIvita rahe isalie unakA janma anumAnataH saMvat 1372 meM huA hogA / (vaidika vAGmaya kA itihAsa-2 pR.70) epigrAphiyA iNDikA bhAga 1 pa. 118 para eka TUTe zilAlekha kA aMza chapA hai, jo kAMcIpuram ke mandira meM granthAkSaroM meM hai| jisameM sAyaNa kI kulaviSayaka jAnakArI dI gayI hai / sAyaNa kA kula bhAradvAja thA, sUtra baudhAyana, mAtA-zrImAyI, pitA-mAyaNa, kaniSTha bhrAtA-kavibhoganAtha svAmI-saMgama, aura unake guru kA nAma zrIkaNThanAtha thA / (vaidika vAGmaya kA itihAsa-2 pR. 70) isame koI sandeha nahIM ki sAyaNa eka apratima vidvAna the, lekina ve eka rAjyamaMtrI bhI the| mantrI kA kArya karate hae utane granthoM ke lekhana kA samaya kaise nikAla pAte the-yaha eka Azcarya mizrita

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97 Vol. xxVII, 2004 vedArthaghaTana aura sAyaNAcArya vicAraNIya prazna hai| DaoN. guNe, paM. bhagavaddatta Adi vidvAnoM ne sAyaNa kA sahAyaka hone kA bhI anumAna lagAyA hai| vaidika vAGmaya sAyaNa vyAkaraNa, nirukta, chandaH Adi ke adhikRta vidvAna the| isake bAvajUda unhoMne pUrva bhASyakAroM skanda, nArAyaNa aura udgItha ke bhASyoM se kAphI sahAyatA lI hai| brAhmaNa granthoM se zATyAyana kauSItakI, aitareya taittirIya tANDya Adi kA uddharaNa diyA hai jisase unake vyApaka adhyayanakA jJAna hotA hai| sAyaNa ne nimnalikhita grantha likhe the : (1) dhAtuvRtti (2) vaidika bhASya : taittirIya Rk, kANva yajuH sAma, atharva saMhitAoM ke bhASya / (3) brAhmaNa bhASya : taittirIya, aitareya sAma aSTa brAhmaNoM ke bhASya / (4) AraNyaka bhASya : taittirIya AraNyaka aitareya AraNyaka bhASya / (5) aitareya upaniSad dIpikA / (6) subhASita sudhAnidhi / (7) prAyazcitta sudhAnidhi athavA karmavipAka / (8) alaMkAra sudhAnidhi / (9) puruSArtha sudhAnidhi / (10) yajJamantra sudhAnidhi / aba hama vedArthaghaTana kI paramparAoM para vicAra kareMge aura dekheMge ki sAyaNa una paramparAoM meM se kisa paramparA se sambaddha haiM aura eka bhASyakAra ke rUpa meM unakA kyA sthAna hai / vedArtha ghaTana kI vividha paramparAe~ yAskIya nirukta meM ullikhita kautsa vivAda atyanta mahattvapUrNa hai / paramparAgata anAdi ananta mAne jAne vAle veda mantroM ko nirarthaka ghoSAti karane kA aura usake lie aneka tarka prastuta karane kA jo sAhasa kautsa ne kiyA usakA suphala yaha huA ki nirukta aura vyAkaraNa jaise vedAMga hameM prApta hue| vedoM kI sArthakatatA aura nityatA siddha karane ke lie hI nirukta aura vyAkaraNa astitva meM Aye / anya sampradAya bhI astitva meM Aye jinhoMne vedArtha ghaTana meM mahattvapUrNa bhUmikA nibhAyI / (1) aitihAsika sampradAya - vedamantroM meM jo devoM ke parAkrama dasyu, vRtra, paNi, paMcajanA, indra, vizvAmitra aura nadiyAM, yama-yamIsaMvAda yA pururavA-urvazI-saMvAda dAzarAjJayuddha Adi dekhane ko milate haiM, kucha AcArya unheM itihAsa kahate haiM / unakA mata hai ki indra AryajAti ke netA haiM kyoMki unheM purandara yA purabhid kahA jAtA hai| indra aneka nagaroM ko tor3akara paMjAba se hote hue AryoM ko bhArata lAye the| sAtaveM maNDala ke aThArahaveM sUkta meM dAzarAjJa yuddha kA varNana hai, jisameM ullekha hai ki AryoM aura anAryoM

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98. dInAnAtha zarmA SAMBODHI ne milakara vizvAmitra kI preraNA se bharatoM ke rAjA sudAsa se paruSNInadI ke kinAre yuddha kiye / sudAsa ke purohita vaziSTha RSi ne indra se prArthanA karake sahAyatA mAMgI / indra kI kRpA se zatrupakSa ke dasa rAjA puru, anu, druTTayu, turvaza, yakSu paktha, bhalAnasa, alina, viSaNin aura zivAsa hAra gaye aura paruSNI nadI ke pAnI meM DUbakara mara gaye / isa yuddha meM rAjA sudAsa kI sahAyatA tRtsuoM ne bhI kI / isI prakAra ke aneka uddharaNa Rgveda meM prApta hote haiN| nairuktasampradAya :- yadi veda ko itihAsa se sambandhita mAneM to unheM zAzvata kahanA bAdhita hogA isalie nairukta alaga mata prastuta karate haiM / unake anusAra vedamantroM meM prakRti kA rUpaka varNana huA hai| usameM itihAsa yA kisI ghaTanA kA varNana nahIM hai| jaise - indra ne vajra se vRtta ko mArakara pAnI ko mukta kiyA - isa bAta ko yUM samajhanA cAhie - pavana ke kAraNa bAdala eka dUsare se TakarAte haiM aura bijalI giratI hai camakatI hai, pAnI barasatA hai / isa prakAra indra vRSTi ke devatA haiM / nairukta paramparA meM vedamantroM meM prayukta zabdoM kA arthaghaTana karane kI vidhi batAyI gayI hai aura yaha siddhAnta sthApita kiyA gayA hai ki pratyeka zabda ke nirmANa meM usake artha se sambandhita eka kriyA rahI hotI hai jisase usa zabda ke artha kA nirdhAraNa hotA hai hAlAMki vaidikamantroM ko nirvacana paddhati se siddha karane kI prakriyA Atyantika ho gyii| ___ yAjJika : nirukta ke sAtaveM AdhyAya se daivatakANDa kI vyAkhyA zurU hotI hai| vahIM yAjJika aura pUrva yAjJika ke nAma se kucha mata uddhRta haiM / devatAoM kI saMkhyA eka hai yA tIna hai yA aneka hai - isa viSaya kI carcA karate samaya yAska ne yAjJikoM ke mata kA uddharaNa diyA hai - api vA pRthak sva syuH pRthag hi stutayo bhavanti / tathA abhidhAnAni (ni07-2) yAjJikoM kA mata hai ki jitane nAma aura vizeSaNa haiM utane devatA haiM arthAt aneka devatA haiM, jaise-agni, jAtavedas, vaizvAnaraye tIna alaga-2 devatA haiN| isI prakAra indra, vRtraghna, purabhid Adi bhI alaga-2 devatA haiN| bAda meM vikasita pUrvamImAMsA meM kahA gayA hai ki-'AmnAyasya kriyArthatvAd AnArthakyamatadarthAnAm' arthAt-"vaidika mantra yajJakriyA ke lie hI hote haiM isalie jo maMtra yajJakriyA sambandhI nahIM haiM ve anarthaka haiN|" .. parivrAjaka yA Atmavida sampradAya : isa nAma kA bhI eka sampradAya nirukta meM ullikhita haiN| aise saMnyAsiyoM ke anusAra vedamantroM meM eka hI paramAtma kI stuti huI hai| ve ekezvaravAdI haiM / Rgveda meM eka devatAvAdI AvadhAraNa bhI hai jisako yAska ne rekhAMkita kiyA hai indraM mitraM varuNamagnimAhuratho divyaH sa suparNo garutmAn / ekaM sadviprA bahudhA vadanti agni yamaM mAtarizvAnAmAhuH // (ni0 7-4) "imamevAgni mahAntamAtmAnamekamAtmAtmAnaM bahudhA medhAvino vadanti / " Rgveda saM0 1-164-46 arthAt buddhimAna loga eka hI mahAn devatAtmakI aneka rUpa meM stuti karate haiN| parivrAjaka aise mantroM kA AdhyAtmika arthaghaTana karane ko prerita hue aura unakA sampradAya cala par3A / "bahuprajAH

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Vol. xxVII, 2004 vedArthaghaTana aura sAyaNAcArya 99 nirRtimAviveza" (Rg 1.164.32) isa mantra kA yAskane parivrAjakoM ke matAnusAra isa prakAra AdhyAtmika artha kiyA hai - bahu prajAH kRcchramApadyate iti pArivrAjakAH varSakameti nairuktAH (nirukta 2-2) kAtthakya aura zAkapUNi : nirukta ke AThaveM adhyAya meM aprIsUktoM ke arthaghaTana meM do AcAryoM kA matabheda hotA hai / aprIsUktoM meM tanUnpAta, nArAzaMsa, devIdvAra, samiddha barhiS Adi gyAraha devatAoM kI stuti hai| isameM zAkapUNi kA mata yaha hai ki yahA~ gyAraha nAma agni ke hI paryAya haiM lekina kAtthakya kA kahanA hai ki yahA~ yajJAdi meM prayukta IMdhana, ghI, yajJazAlAdvAra Adi yajJasAmagrI kA ullekha hai aura unheM devatA mAnakara stuti kI gayI hai| zAkapUNi ne vaidika zabdoM kA nirvacana bhI kiyA hai aisA yAska ke nirukta meM unake mata ke ullekha se jJAta hotA hai agni zabda ke nirvacana meM unakA mata nimnavat hai - "tribhya AkhyAtebhya: jAyate iti zAkapUNiH / itAt / alAt dagdhAd vA / nItAt / " (nirukta 7.4) naidAna sampradAya :- yAska ne vedArtha ghaTana karane vAle naidAnoM kA kI ullekha kiyA hai, lekina isa sampradAya kI kyA mAnyatA thI - yaha jJAta nahIM hai| nirukta ke sAtaveM adhyAya meM naigama sambandhI nimnavat ullekha hai - "sAma sammitaM RcA asyatervA RcAsamaM mene iti naidAnAH / " isa prakAra yAska ne vedArtha ghaTana karane vAle nairukta, vaiyAkaraNa, aitihAsika, yAjJika pArivAjaka aura naidAna ina chaH sampradAyoM kA ullekha kiyA hai / vedArtha ghaTana karane vAle kautsa ko bhI le leM to yaha saMkhyA sAta ho jAtI hai / sAyaNAcArya uparyukta paramparAoM meM se yAjJika paramparA ke poSaka haiM - yaha unake bhASya se vidita hotA hai / ve mantroM kA yajJAbhimukha arthaghaTana karate haiM / jo stuti sarvasAdhAraNa ke lie kI gayI mAnI jA sakatI hai usakA arthaghaTana ve yajJakartA yajamAnoM ke lie karate haiM / "A yaste agna idhate anIkaM vasiSTha zukra dIdivaH pAvaka / uto na ebhiH stavathairiha syAH // " 7-1-1-8 bhASya v vasiSTha zreNTha v zuka zubhra -dIdivaH dIpta: V pAvaka zodhaka he v agne v te tava / anIkaM teja: v ya: vA Vidhate samedhayati tasyeva Vna: asmAkam Vuto api ca VebhiH stavathaiH stotraiH Viha asmin yajJe vsyAH bhava // isa mantra ke dvArA kI gaI agni kI stuti ko sarva sAdhAraNa ke pakSa meM arthaghaTita kiyA jA sakatA thA yadi 'iha' zabda kA artha asmin loke kiyA jAtA, lekina sAyaNa ne use mor3akara 'yajJa kArya meM' yaha artha kiyA hai| aise aneka udAharaNa sAyaNa bhASya meM milate haiM /

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100 dInAnAtha zarmA SAMBODHI sAyaNa bhASyakAra ke rUpa meM lagabhaga sabase adhika saphala aura prasiddha rahe haiM / unakI bhASA itanI sarala hai ki koI bhI use samajha sakatA hai| ve kisI bhI zabda ko vyAkhyAyiti kiye binA nahIM chor3ate / bhASya likhate samaya pratyeka sUkta ke pahale ve usakI anukramaNikA prastuta kara dete haiM jisase adhyetA ko usa sUkta ke viSaya, devatA, RSi Adi kA jJAna ho jAtA hai - 'agni vo devam' iti dazacaM tRtIyaM sUktaM vasiSThasyArSaM traiSTubhamAgneyam / atreyamanukramaNikA-'agni vo daza' iti / 'agni vo devam' ityetadAdIni dazasUktAni tRtIyacaturthavarjitAni prAtaranuvAk Agneye katau traiSTubhe chandasyAzvinazastre ca viniyuktAni / ' (Rk saM0 7.1.3 kI pUrvamIThikA) zabdoM kA vidhivat nirvacana karate haiM aura nirukta se use puSTa karate haiM - 'vAmA mAvAmina vananIyAni dhanAni / tathA ca yAska:- vAmaM vananIyaM bhavati' (nirukta 6.31) (RgbhASya 7.2.18.1) sAyaNa eka prakhara vyAkaraNavid haiM pANinisUtroM ko yatra tatra bhASya prayukta kara denA unake lie sahaja hai VgRhAt gRhaM prApya / tyablope dvitIyArthe paJcamI pA. sU. 2.3.28.1) RgbhASya 7.2.18.21) / ve brAhmaNa granthoM, AraNyakoM kA bhI uddharaNa dekara apane bhASya ko aura adhika prAmANika banA dete haiM - sUtritaM ca - upasAdya tvamagne yajJAnAmiti tisra uttamA uddharet (AzvalAyana zrautasUtra 4.13) iti upasadi paurvAhiNakyAm upasadyAya ityAdyAstisraH RcaH sAmidhenyaH / (RgbhA. 7.1.14.3) isI prakAratve ha yatpinarazcinna indeti paJcadaza (aitareya A. 5.2.2) iti (RgbhA . 7.2.18.2) isa prakAra hama dekhate haiM ki sAyaNa meM ve sabhI yogyatAeM vidyamAna haiM jo eka Adarza bhASyakAra meM apekSita hotI haiM / nizcaya hI unhoMne vaidika vAGmaya, nirukta vyAkaraNa, chandaHzAstra, darzana Adi kA gahana adhyayana kiyA hogA aura tatpazcAt hI vedoM kA bhASya likhane ko tatpara hue hoMge / sandarbha granthasUcI 1. RgvedasaMhitA (sAyaNabhASya sahita) bhAga -3 prakAzaka vaidika saMzodhaka maNDala, pUnA (6-8 maNDala) 1941 2. vaidika vAGmaya kA itihAsa bhAga-2 (vedoM ke bhASyakAra) le. paMDita bhagavaddatta, praNava prakAzana, dillI 1976 niruktam - yAska (1,2,4 aura 7 adhyayana) saM. vasantakumAra manubhAI bhaTTa, sarasvatI pustaka bhaNDAra, ahamadAbAda-1997 W

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bauddha pravrajyA-upasampadA : 'ehi bhikkhu' se 'atticatutthakamma' taka kAnajIbhAI paTela bhagavAna buddhane bhikSuoM ko dIkSA dene kA kArya isipattana meM apane purAne brAhmaNa-sAthiyoM se AraMbha kiyA aura phira zreSThiputra yaza aura usake mitroM ko kevala 'ehi bhikkhu' zabdoM ke uccAraNa dvArA dIkSita kiyaa| tIsa bhaddiya mitroM ko tathA tIna jaTIla bhAIoM aura unake ziSyoM ko tathA sAriputra aura maudgalyAyana ko bhI 'ehi bhikkhu' kaha kara hI pravrajyA dI / saMgha kI sthApanA huI usake pahale dvizaraNa se hI upasaMpadA huI / upAsakoM ke viSaya meM bhI yahI bAta thii| yaza ke mAtA pitAko trizaraNa se upAsaka banAe (vinayapiTaka, mahAvagga - nAlaMdA, pR. 16, 21) lekina usake pahale tapussa aura bhallika donoM ne dvizaraNa kA svIkAra kiyaa| (vinayapiTaka, mahAvagga - nAlaMdA, pR. 6) jaba buddha ke ziSyoM kI saMkhyA sATha taka pahu~ca gaI taba unhoMne unheM bhinna bhinna dizAoM meM bauddha dharma ke upadezoM kA pracAra karane ke lie bheja diyA - "caratha bhikkhave cArikaM bahujanahitAya bahujanasukhAya lokAnukampAya atthAya hitAya sukhAya devamanussAna" / (vinayapiTaka, mahAvagga - nAlaMdA, pR. 23) parantu unheM pravrajyA dene kA adhikAra nahIM thA / jo bhikSu bAhara dharma pracAra ke lie gae ve bauddha dharma svIkAra karanevAloM ko saMgha meM praviSTha karane ke lie buddha ke pAsa lAte the / isase una bhikSuoM ko aura navadIkSArthioM ko baDI asuvidhA hotI thii| isa kAraNa buddha ne kucha zarte nirdhArita karake bhikSuoM ko pravrajyA-upasaMpadA dene kA adhikAra de diyA / una zartoM ke anusAra pravrajyA grahaNa karane ke pahale sira muMDavAkara, pIle vastra dhAraNa kara, upara kA vastra eka khaMdhe para DAlakara pravrajyA denevAle bhikSu ko pAdavaMdanA karanA thA tathA tIna bAra trizaraNa kA uccAraNa karanA paDatA thA - "buddhaM saraNaM gacchAmi, dhamma saraNaM gacchAmi, saMghaM saraNaM gacchAmi / " isa taraha trizaraNa kI paddhati astitva meM AyI (vinayapiTaka, mahAvagga - nAlaMdA, pR. 24) / rAjA biMbisAra trizaraNa paddhati astitva meM Ane ke bAda upAsaka huaa| usake pahale yaza ke mAtA pitA upAsaka bana cuke the| saMgha kI utpatti ke sAtha buddhane kucha vidhAna banAe / buddhane pravrajyA dene kA adhikAra upAdhyAya ko de diyA thA lekina eka brAhmaNa ko pravrajyA - upasaMpadA dene kA inkAra karane se buddhane pravrajyAupasaMpadA dene kA adhikAra upAdhyAya se le lekara saMgha ko de diyA aura utticatutthakamma astitva meM AyA / atticatutthakamma kA matalaba hai ki pravrajyA Adi kArya samasta saMgha hI kara sakatA hai / jJapti, anuzrAvaNa aura dhAraNA ke mAdhyama se pravrajyA-upasaMpadA kI vidhi astitva meM AI /

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102 kAnajIbhAI paTela SAMBODHI isa taraha pravrajyA -upasaMpadA kA adhikAra buddha - bhikSu - upAdhyAya - saMgha ke pAsa gyaa| vidhi meM 'ehi bhikkhu' - trizaraNa - atticatutthakamma astitva meM aayaa| aba taka pravrajyA aura upasaMpadA sAtha hI dI jAtI thii| upasaMpadA mila jAne para kucha bhikSu ThIka se vartAva nahIM karate the ki vinA yAcanA hI hameM upasaMpadA milI hai| ataH buddhane Adeza diyA ki yAcanA karane para hI upasaMpadA denI cAhie / uttarAsaMga eka khaMdhe para rakhakara, hAtha joDakara unako kahe - mante, saMgha se meM upasaMpadA kI yAcanA karatA hU~, saMgha merA uddhAra kare - isa taraha tIna bAra kahe, phira uttikammase upasaMpadA mile / pravrajyA - upasaMpadA bheda : aba taka pravrajyA aura upasaMpadA sAtha hI dI jAtI thI / lekina kucha loga bhojana aura hIna lAlaca se saMghameM bharatI hone lage / ve pravrajyA kA svIkAra karate the lekina upasaMpadA ke lie taiyAra na the yAne gRhasthAzrama kA tyAga karate the (pravrajyA = ghara se beghara honA); lekina saMgha ke uccatara niyamoM meM baMdhanA nahIM cAhate the / ataH buddhane pravrajyA aura upasaMpadA meM bheda kiyA / pravrajyA prApta karane ke bAda vaha upAdhyAya ke nizraya meM rahatA / upAdhyAya apane Apa pravrajyA de sakatA / pravrajyA denevAle kI yogyatA bhI nirdhArIta kI gaI jisakI lambI sUcI mahAvagga meM milatI hai / upasaMpadA usakI vinati karane para hI pradAna kI jaatii| upasaMpadA kA icchuka eka khaMdhe para uttarAsaMgha rakhakara kahatA - "saMghaM bhante upasaMpadaM yAcAmi, ullumpattu mAM bhante saMgho anukampaM upAdAya, dutiyaMpi yAcitabbo, tatiyaM di yAcitabbo aadi|" phira eka samartha bhikSu saMgha ko jJApita kare - "bhante, saMgha mujhe sune amuka nAma kI amuka nAma ke AyuSmana kA ummidavAra ( upasaMpadApekSI) hai| yadi saMgha ucita samajhe to saMgha amuka nAmako amuka nAmake upAdhyAyatva meM upasampadA kre|" usakA tIna bAra anuzrAvaNa hotaa| aura phira dhAraNA (mauna se svIkAra) se usako upasaMpadA mila jAtI / (vinayapiTaka, mahAvagga - nAlaMdA, pR. 54) ___ suMdara bhojana aura zAnta zayyAoM ke lie upasaMpadA lenevAloM ko rokane ke lie buddhane cAra nizrayoM ko batalAne kI anumati dI / ye cAra nizraya haiM - (1) piMDiyAlo pabhojanaM' (2) paMsukUlacIvaraM (3) rukkhamUlasenAsanaM aura (4) pUtimuttabhesajaM / pravrajyA ke samaya ye cAra nizrayoM ko batalAne kI anumati nahIM thI, mAtra upasaMpadA ke samaya hI batalAe jAte the / upAdhyAya aura AcArya : . saMgha meM bhikSuoM kI saMkhyA paMdrahaso se adhika ho gaI taba buddha ko saMgha meM upAdhyAya pada kI AvazyakatA mahasusa huI aura upAdhyAya pada astitva meM AyA / upasaMpadA grahaNa karane meM upAdhyAya aura AcArya kA sthAna mahattvapUrNa mAnA jAtA thaa| jaba koI vyakti upasaMpadA ke lie upAdhyAya ke pAsa AtA taba vastra isa DhaMga se pahanatA qi khaMdhA khulA rahe / cIvara, pAtra Adi kA prabaMdha apane Apa hI karanA hotA thA / usake bInA yA ma~ganI se lAne se nahIM calatA thA / vaha upAdhyAya ke sAmane usake caraNoM meM tIna bAra praNAma karatA aura U~kaDaM baiThakara kahatA - "Apa mujhe apanA ziSya bnaaie|" jaba upAdhyAya svIkAra kara letA taba bhikSuoM kI pariSada baiThatI / apane hI apane lie aura dUsare ko dUsare ke lie

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Vol. xxVII, 2004 bauddha pravajyA-upasampadA :.... 103 sammaMtraNA kI jAtI / saMgha ke sAmane kahA jAtA ki amuka bhikSu amuka upAdhyAya ke pAsa upasaMpadA lenA cAhatA hai, agara saMgha AjJA de to vaha upasthita kiyA jAya / saMgha kI AjJA milane para vaha saMgha ke sAmane Akara kahatA - "saMgha merA pApapUrNa saMsAra se uddhAra kre|" phira anuzAsana hotA / anuzAsana ke bAda yadi vaha ThIka se uttara de sakatA to use upasaMpadA dI jAtI thii| zikSA dene ke lie adhika sakhta niyama banAe gae / jo kama se kama dasa sAla taka bhikSu na rahA ho vaha upAdhyAya nahIM bana sakatA thA / upAdhyAya pravrajyA detA thA aura vinaya ke siddhAMtoM kI zikSA detA thA / lekina upAdhyAya dhUtAMga, dhyAna Adi ke lie calA jAtA thA aura apane saddhivihArika ko acchI taraha se zikSA nahIM de sakatA thA / ataH buddhane AcArya banAne kI anumati dI / bhikSu apane upAdhyAya ke pAsa satata rahatA aura zikSA ke lie AcArya ke pAsa jAtA / AcArya kA kArya mAtra zikSA denA aura upAdhyAya ke anupasthiti meM donoM kA kArya karane kA thaa| AcArya antevAsI ko nizraya sampatti daramiyAna - jo sAmAnyataH dasa sAla kA samaya rahatA - zikSA detaa| AcArya saddhivihArika bhI rakha sakatA thA / AcArya antevAsI kA sambandha bhI upAdhyAya saddhivihArika jaisA hI rahatA / upAdhyAya aura AcArya dvArA zikSA paddhati se vihAra eka sthAnika vizvavidyAlaya jaisA huA / Adhunika vizvavidyAlaya aura vihAravidyAlaya kA eka mAtra taphAvata yaha thA ki vihAra-vidyAlaya ke sabhI vidyArthI saMgha ke sabhya yAne bhikSu hI hote the / upAdhyAya ke cale jAne se, gRhastha jIvana meM praveza karane se, mRtyu se yA dUsare saMpradAya meM cale jAne se upAdhyAya ke sAtha nizraya sampatti kA aMta ho jAtA thA / jaba upAdhyAya aura AcArya eka hI vyakti ho jAtA taba upAdhyAya-nizraya saMpatti rahatI aura AcArya-nizraya sampatti kA aMta ho jAtA thaa| upAdhyAya dvArA pravrajyA, bhikSu kI vinati se upAdhyAya aura AcArya kI nizraya sampatti, aura saMgha dvArA atticatukamma se upasaMpadA dene kI paddhati nizcita huI / nizraya sampatti kI avadhi samartha bhikSu ke lie dasa ke sthAna para pA~ca sAla kI gii| asamartha ke lie to jIvana paryaMta nizraya rakhanA paDatA thA / jaba bhikSu paradeza meM vihAra karatA ho, vaha bImAra ho yA bImAra kI zuzruSA karatA ho, jaMgala meM sukhapUrvaka rahatA ho, taba nizraya sampatti kA aMta ho jAtA / parivAsa (Probation) : anya paMtha kA parivrAjaka yadi pravarjita honA cAhatA hai to use parivAsa diyA jaataa| usakI vidhi upasaMpadA jaisI hI thI kintu upasampadA ke sthAna para parivAsa zabda kA prayoga karake jJapti, anuzrAvaNa aura dhAraNA ke mAdhyama se parivAsa diyA jAtA / cAra mAsa taka yadi usakA vyavahAra ucita rahatA to bAda meM saMgha use uparokta vidhi se upasaMpadA detA / usake pAsa cIvara na hone para upAdhyAya usakA prabandha karatA / zrAmaNera kI pravrajyA : rAhula kumAra kI pravrajyA ke bAda mAtApitA kI anumati prApta karanA Avazyaka mAnA gayA / aba

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104 kAnajIbhAI paTela SAMBODHI taka saMgha meM choTe aura pukhta vayavAloM ke bIca pravrajyA-upasaMpadA dene meM koI bheda na thA / ataH choTe laDakoM ko pravrajyA - upasaMpadA milane para ve niyata jIvana nahIM bItA sakate the / ataH buddhane niyama batAyA ki 20 sAla se kama vaya vAloM ko upasaMpadA na dI jAya aura 15 sAla se kama Ayu vAloM ko pravrajyA na dI jAya / pravrajyA aura upasaMpadA ke bIca ke samaya meM vaha upAdhyAya ke pAsa rahakara zikSA letA thaa| vaha zrAmaNera yA zrAmaNerI kahalAte / zrAmaNera ke lie hiMsA, corI, jhUTha, vikAlabhojana Adi se bacane ke lie dasa zikSApadoM kA vidhAna huA / zurUmeM eka upAdhyAya ekha hI zrAmaNera banA sakatA thA lekina bAda meM samartha bhikSuoM ke lie zikSA de sake utane zrAmaNera banAne kI anumati dii| zrAmaNera ko aparAdha ke lie upAdhyAya AvaraNa kA daMDa detA thA lekina upAsakoM kI TIkA-TippaNI se yaha daMDa nikAla diyA gayA / bhArI uparAdhoM ke lie to vaha saMgha se nikAla diyA jAtA thA / phira jaise jaise sujhAva Ate rahe vaise vaise pravrajyA ke adhikArI ke viSaya meM niyama banAe gae / / upasaMpadA milane para vaha saMgha kA aMga bana jAtA thA aura saMgha ke sabhI kAryo meM apanA mata de sakatA thaa| vaha choTI choTI bAtoM meM saMgha ke niyamoM ke anusAra apanI pravRtti kara sakatA aura aparAdha karane para saMgha use daMDa detA / upasaMpadA milane para saMgha ke sabhya kI haisiyatase kAma kara sakatA thaa| lekina zrAmaNera ko zikSA nahIM de sakatA thA / kitanA ucca Adarza ? jo abhI abhI zikSA prApta kara cukA hai vaha dUsaroM ko zikSA dene kA adhikArI kaise ho sakegA? zikSA para to saMgha kA sArA AdhAra hai / Aja bhI agara zikSA denevAle adhyApakoM kI niyukti isa taraha kI jAya to ? upAdhyAya ko saddhivihArIka meM tathA AcArya ko apane ziSya meM putrabuddhi rakhanI cAhie aura ziSyasaddhivihArIka ko AcArya upAdhyAya meM pitRprema / upasaMpadA ke lie ayogya vyakti : (1) paMDaka ko upasaMpadA nahIM denI cAhie / (2) corI se lAe vastra pahane puruSa ko upasaMpadA nahIM denI cAhie / yadi upasaMpadA pA gayA ho to use nikAla denA cAhie / (3) tiryaMca yonivAle ko, (4) mAtA ke hatyAre ko, (5) pitA ke hatyAre ko, (6) arhat ghAtaka ko, (7) upAdhyAya ke binA, (8) cora, paMDaka, mAtRghAtaka, pitRghAtaka Adi ko upAdhyAya banAkara upasaMpadA nahIM denI cAhie, (9) pAtra aura jIvara rahita ko, (10) ma~ganI se lAe pAtra tIvara vAle ko, (11) paira, nAka, kAna Adi kaTe hue aMga vAle ko, (12) buDDhA, durbala, aMdhA, gUMgA, bahirA Adiko bhI upasaMpadA dI nahIM jAtI thii| upasaMpadA ke lie yogya vyakti : (1) koDha, gaMDa Adi pA~coM prakAra se mukta (2) manuSya (3) svataMtra (4) adAsa (5)uRNa (6) rAjasainika na ho (7) mAtA pitA se bhikSu banane kI anumati prApta kI ho (8) garbhakAla se pUre vIsa varSa kA ho (9) pAtra-cIvara prApta ho (10) apanA nAma batA sake (11) upAdhyAya kA nAma batA ske|

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Vol. XXVII, 2004 bauddha pravrajyA-upasampadA ..... 105 bhikSuNI upasaMpadA : buddha ke samaya meM kucha zramaNa sampradAyoM meM strIyoM ko pravrajyA dI jAtI thii| nigraMtha zramaNa saMpradAyo me yaha prathA pracalita thii| mahAvIra vardhamAna usI saMpradAya ke the aura ve strIyoM ko dIkSA dete the| kintu buddhane prAraMbha meM strIyoM ko dIkSA dene kI anumatI nahI dI thii| apanI mausI aura mA mahAprajApati gautamIne pravajjA ke lie buddha ko tIna tIna bAra vinati kI thI kintu unhoM ne usakA svIkAra nahIM kiyA thaa| aMta meM zAkya strI-samudAya muMDana karavA ke kasAya vastra dhAraNa kara cauthI bAra buddha ke pAsa Ane para AnaMda ne bhagavAna buddha ko vinati kI, taba buddhane strI-pravrajjA kI anumati dI / (mahApajAyatIgotamIvatthu, cullavagga) vidhi : isa nAma vAlI zikSAmANA ko isa vizeSa nAma vAlI AryA ke upAdhyAyatva meM upasampadA kI AjJA pradAna kareM / yaha jJapti hotI thii| isake bAda tIna bAra anuzrAvaNa hotA thA / arthAt usI bAta ko saMgha ke samakSa tIna bAra doharAyA jAtA / yadi saMgha mauna dhAraNa kiye rahatA thA arthAt zikSAmaNA ke bAre meM saMgha ko koI zikAyata nahIM hotI thI to vaha samajhA jAtA thA ki saMgha ko isakA upasaMpanna honA svIkara hai / isake bAda vaha zikSAmANA bhikSusaMgha me lAyI jAtI thI tathA bhikSuNI-saMgha meM sampanna huI sArI kAryavAhiyA~ punaH duharAyI jAtI thIM / yadi dhAraNA ke samaya bhikSu-saMgha mauna dhAraNa kiyA rahatA thA to vaha zikSAmANA turanta bauddhasaMgha meM upasaMpanna kara lI jAtI thI (cullavagga, nAlaMdA, pR. 393-395; bhizruNI vinaya) bhikSuNI-saMgha kI sthApanA ke samaya pravrajyA aura upasaMpadA meM isa prakAra kA vibhAjana nahIM thaa| ye donoM eka sAtha hI saMmpanna ho jAtI thIM / mahAprajApatI gautamI tathA usake sAtha kI zAkya nAriyoM ko pravrajyA tathA upasaMpadA aSTagurudharmoM ko svIkAra kara lene para hI ho gaI thI / sambhavataH saMgha meM nAriyoM kI baDhatI huI saMkhyA ko dekhakara tathA ayogya nAriyoM ko rokane ke lie isa niyama meM parivartana karake pravrajyA tathA upasaMpadA meM bheda kara diyA gayA hogA / __ bhikSuNiyoM kI upasampadA aTThavAcinI upasampadA kahI jAtI thI kyoMki unake sandarbha meM 'jatticatutthakamma' kA pAlana do bAra hotA - pahale bhikSuNI-saMgha meM tatpazcAt bhikSusaMgha me hotA thA / eka jJapti tathA tIna anuzrAvaNa ko utticatutthakamma kahA jAtA thA / (samanantapAsAdikA, bhAga -3, pR. 1514) strI-pravrajyA kI anumati dene para bhI buddhane ATha zarte rakhI thii| jisa se pratIta hotA hai ki buddha ne strIyoM ko puruSa samakakSa nahIM mAnA / ye ATha niyama haiM - 1. bhikSuNiyoM ne choTe baDe saba bhikSuoM ko vaMdana karanA cAhie / 2. jisa gA~va meM bhikSu na ho vahA~ bhikSuNi ko nahIM rahanA cAhie / 3. hara pakhavADe meM uposatha kauna se dina hotA hai aura upadeza zravaNa ke lie kaba AnA hogA ina do bAteM bhikSuNI ne bhikSusaMgha ko pUchanA cAhie / 4. varSA ke bAda bhikSuNIne bhikSusaMgha aura bhikSuNIsaMgha kI pravAraNA (saMtoSa pradAna karane kI vidhi) karanI cAhie / 5. jisa kSibhuNIne saMghAdizeSadoSa kiyA ho use bhikSusaMgha aura bhikSuNIsaMgha se mAnatta (prAyazcita, tapasyA) lenA cAhie / 6. do sAla zikSA lene para zrAmaNerI ko donoM saMgho ke upasampadA milanI cAhie / 7. bhikSuNIne kabhI bhikSu ko apazabda nahIM bolanA cAhie / 8. bhikSaNone

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106 kAnajIbhAI paTela SAMBODHI bhikSu ko upadeza nahIM denA cAhie / (aTThagurudhammA, cullavagga) yaha niyama spaSTatayA strIyoM para puruSa jAti ke Adhipatya kA dyotaka hai| umra ke bAre meM bhI bhikSubhikSuNI meM bheda thaa| bIsa sAla se choTI kumArikA ko pravrajyA nahIM dI jAtI thI; jaba ki bhikSu ke lie aisA baMdhana nahIM thA / pravrajyA ke pUrva strI ko do sAla zrAmaNerI rahanA paDatA / bhikSu prAtimokSa ke sabhI niyama bhikSuNI ko lAgu hote the, uparAMta bhikSuNiyoM ke lie aura adhika kaDaka niyama banAe gae the| (vinayapiTaka, pAcittiya, - bhikkhunikkhandha, cullaMvagga) ATha niyamoM kI bAta aMguttaranikAya ke aTThanipAta meM bhI milatI hai| 19-20 mI zatAbdI meM bhAratIya samAja meM strIyoM kA jA sthAna thA-hai karIba karIba vaisI hI sthiti buddha ke samaya meM bhI thii| hAlAMki striyoM ke bAre meM bauddha sAhitya meM jo citra milatA hai vaha pAMcamI zatAbdI meM likhI gaI aTThakathAoM para jyAdAtara AdhArita hai| phira bhI usakA mUla AdhAra to buddha ke samaya kI paristhiti thI / jaise ki buddha strIoM ko pravrajyA dene ke pakSameM nahIM the yaha spaSTatayA puruSa jAti ke prati pakSapAta hai / bhikSu ke adhipatya meM bhikSuNAyoM ko rahane kA niyama, bhikSuNiyoM ke bhikSuoM se adhika niyama Adi usa samaya kI strIoM kI sthiti kA dyotaka hai| ___isa taraha hama dekha sakateM hai ki 'ehi bhikkhu' se upasaMpadA dI jAtI thI isake sthAna meM trizaraNa vidhi aura bAda meM utticatutthakamma, pravrajyA-upasaMpadA meM bheda, nizraya saMpatti Adi astitva meM Ae / pravrajyA dene kA adhikAra buddhane apane hI pAsa na rakhakara upAdhyAyoM ko diyA aura bAda meM saMgha ko hI diyA / pravrajyA-upasaMpadA lenevAle kI yogyatA nizcita kI gaI aura vizeSa niyama banAe gae / isa taraha upasaMpadA kA aMtima svarUpa isa taraha nizcita huA / bauddha saMghavyavasthA bahuta hI acchI thii| niSedha aura vidheyaka donoM prakAra ke niyamoM se saMgha ko majabUta banAyA gayA thaa| saMgha kA janasamudAya para prabhAva ke lie vyAvahArika niyama banAe gae / daMDa aura prAyazcita ko ucita sthAna diyA gyaa| saMgha ke matabhedo ke nivAraNa ke liye atyaMta sAvadhAnI rakhI jAtI thI / saMgha bhedaka mahApApI gInA jAtA thA / sarva saMmati se yA bahumatI se nirNaya liye jAte / 000

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sandarbha grantha-sUci 1. cullavagga pAli 2. pAcittiya pAli 3. pArAjika pAli 4. mahAvagga pAli 5. therIgAthA 6. dIdhanikAya 7. majjhima nikAya 8. bauddha dharma ke 2500 varSa 9. bauddha dharma ke vikAsa kA itihAsa 10. jaina aura bauddha bhikSuNI saMgha - nAlandA devanAgarI pAli grantha mAlA, bihAra rAjakIya pAli prakAzana maNDala, 1956. " " 1959. " " 1958. " " 1956. uttamabhikkhuNA pakAsito, raMgUna - 1937 anu.-rAhula sAMkRtyAyana-bhikSu jagadIza kazyapa, mahAbodhi sabhA, sAranAtha, vArANasI, 1936 anu. rAhula sAMkRtyAyana, dvitIya saMskaraNa, mahAbodhi sabhA sAranAtha, vArANasI, 1934 - bApaTa pI.vI., pablikezana DIvIjana, olDa sekreTarIyaTa, dillI, 1956. - sUcanA vibhAga, uttara pradeza, lakhanaU. - DaoN. aruNa pratApa siMha, pArzvanAtha vidyAzrama zodha saMsthAna, vArANasI-5 DaoN. komalacanda jaina, sohanalAla jaina dharma pracAraka samiti, amRtasara - hindI anuvAda, rAhula sAMkRtyAyana, sAranAtha 1935 - Dutta Nalinaksha Firma KLM Private Ltd., Calcutta, 1977 Upasaka C.S. Bharatiya Prakashan, Varanasi, 1975 Dutta Sukumar London Prakashan, 1924 Law, B.C. W.E. Bastian & W.ceylon - 1927 - Horner, I.B. Motilal Banarasidass, New Delhi, 1975 11. bauddha aura jaina AgamoM meM nArI jIvana 12. vinaya piTaka 13. Buddhist sects in India 14. Dictionary of Early Buddhist Monastic Terms 15. Early Buddhist Monachism 16. Women in Buddhist Literature 17. Women under Primitive Buddhism 18. History of Jain Monachism Dev S.B. Deccan college, P.G.R. & 1, Poona, 1956

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gItAmAM nirAkAra-sAkAra tattva vicAra baMsIdhara bhaTTa prAstAvika : prastuta gItA vizenuM vivecana, paraMparAmAM pIDAtA paMDita prakAranA vidvAno mATe nathI. saMskRtanA 700 zlokomAM guMthAyelI gItAnI sarvamAnya vicAradhArA jeTalI saraLa bhAse che teTalI te saMzodhananI dRSTie kliSTa che. gItAnI evI kliSTa vicAradhArAmAMthI viziSTa vicAro dharAvatA keTalAka zloka-samUhane vizada karato amAro A prayAsa ame taTastha-daSTividvAno samakSa vivecana mATe rajU karIe chIe. 2004nA mArca-eprilamAM gujarAta yunivarsiTInA adhyakSa pro. DaoN. vasaMtabhAI bhaTTa, teonI gItA para mananAtmaka vicAronI pustikA, saujanya dAkhavI AdarapUrvaka mane ApI, je vAMcatAM mane A lekha lakhavAnI phuraNA thaI AvI. A mATe pro. zrI. vasaMtabhAI bhaTTano huM RNI chuM. (A pustikA mane na maLI hota to A lekha astitvamAM na AvI zakyo hota !). (a) gItAnA niSkAma-karmanA vicAronA Adi-srota, ane te srotanA gItAmAM thayelA kramika vikAsa vize keTalAka vidvAnonAM saMzodhano bahAra paDyAM che, paNa keTalAka daSTikoNathI gItA para bIjAM aneka saMzodhanone avakAza rahe che. modI (1955), gItAnA vicAronAM vizleSaNa karatAM karatAM, "akSara brahma ane tenAthI para kRSNa-tattva" vize manamAM daDha thayelI pUrvagraMthithI dorAI jAya che. jhehanare (1969), gItAnA vicAro sAthe kAMIka samAna bhAsatA vicAro vyakta karI, upaniSadonA maMtranA ke gItAnA anya zlokonA AdhArane mahattva ApyuM che. A tathA anya aneka vidvAnonAM gItA paranA vizleSaNonI, vivecanonI samIkSApUrvaka eka navA ja dRSTikoNathI samagra gItAnuM adhyayana karI mAlInAre (1996) gItAnA maulika zloko, tenI aitihAsikatA, tenI vRddhi pAmelI ochAmAM ochI be vAcanAo, vagerenuM vidvattAbharyuM vivecana karyuM che, jemAM teNe graMtha-aitihAsika ke zabda-vyutpatti-vijJAnanA daSTibiMduno AdhAra lIdho che. amArA A gItA-adhyayanano dRSTikoNa phakta graMtha-vizleSaNa che. amane gItAmAMthI pAMca zlokasamUho maLI AvyA, ke jemAM traNeka prakAranAM tattvano bodha darzAvyo che; jema ke jIva, jIvathI UMcA prakAranuM koI cetana-tattva, ane e cetana-tattvathI paNa uttama sAkAra-kRSNa-cetana-tattva; athavA, prakRti-tattva, tenAthI UMcuM puruSa-tattva ane tenAthI paNa uttama sAkAra-kRSNa-tattva.

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108 baMsIdhara bhaTTa SAMBODHI AvA A samUhono, gItAnA anya vicAro ke zloko sAthe ane te samUhomAM rahelA zloko sAthe-tattvo sAthe-paraspara zo saMbaMdha hoI zake te vize ame ahIM vivecana karavA mAgIe chIe. amArI vizleSaNa-prakriyA kaMIka judI paNa ghaNI rIte amArAM maMtavya sAthe-pariNAmanI daSTie--mAlInAranAM maMtavyo maLatAM rahyAM che. te paNa ame darzAvyuM che. A zloka-samUhomAMthI cAra samUho to gItA-graMthamAM ane tenA vicAromAM navAM staro darzAve che. A zloka-samUhonuM vizleSaNa (I) darzAvIe te pahelAM ame gItAnA 1-18 adhyAyonuM prAthamika dRSTie vizleSaNa (I) darzAvavA mAgIe chIe. (b) ame mULa viSayanI carcA karIe te pahelAM eka Avazyaka bAbatanI ahIM spaSTatA karIe chIe. saMskRta ke prAkRta ke pAli bhASAnA graMthono ke zlokono hiMdI, marAThI, baMgALI ke gujarAtI jevI iMDo-Aryana-samUhanI bhASAomAM anuvAda saraLa chatAM aspaSTa rahI jAya che! AvI bhASAomAM thatA anuvAdamAM mULa saMskRta zabdo ja vadhAre paDatA yojAya che; paNa tevA anuvAdamAM sIdhA ja laI lIdhelA mULa tatsama zabdo, kayA arthamAM vaparAyA che, tenI spaSTatA thavI ja joIe. temAM paNa upaniSado, gItA, anya bhASyo, vyAkaraNa, vagere jevA tAttvika graMthonA Adhunika bhASAmAM thatA anuvAdamAM to tatsama ke taddabhava (saMskRta) zabdo ke zabda-samUho to avazya vizada vivaraNa ke vivecana mAgI le che. prAcIna samayamAM rUDha zabdo kayA kayA arthamAMthI pasAra thaI rahyA che te AdhAra sAthe darzAvavuM te pAli-prAkRta-saMskRtanA prophesara, rIDara ke lekTaranI prAthamika pharaja thaI paDe che. ame prastuta lekhamAM A bAbata lakSyamAM rAkhI che. - I sAmAnya dRSTie vizleSaNa samagra gItAnA vicAro prathama dRSTie kula be vibhAgamAM vaheMcAI jAya che. (1) tAttvika vicAronuM paraMparAgata jJAna, jemAM sAkAra kRSNa-tattvano jarA paNa opa nathI lAgyo. (2) tAttvika vicAromAM sAkAra-kRSNa tattvanA opa vALuM jJAna, ane evA ja opavALuM vijJAna. A baMne vibhAgonI, saMkSepamAM, vistRta vivecanamAM UtaryA vinA, thoDIka spaSTatA nIce karavAmAM Ave che. (1) tAttvika vicAronuM paraMparAgata jJAna : A vibhAgamAM "paraMparAgata jJAna," eTale temAM hajI sAmAnya rIte, sAkAra-kRSNa-tattva jevA viziSTa bhaktiparaka vicArono samAveza thayA vagara, e jJAna aupaniSada ke sAMkhyanA vicAro vyakta kare che. temAM gItAnA 1-6 adhyAya ane 13-18 adhyAya samAI jAya che, jema ke : "A AkhuM jagata jenA lIdhe vistAra pAmeluM che, tene tuM avinAzI (ta) tarIke oLakha. e avyaya (pheraphAra na thAya evA) tattvano nAza karavA koInI zakti nathI" (sarakhAvo gItA

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Vol. XXVII, 2004 gItAmAM nirAkAra-sAkAra tattva vicAra 109 2.17); gItA-2.20, sarakhAvo kaTha upa. 2.18; gItA-2.19, sarakhAvo kaTha upa. 2.19. "iMdriyo UMce sthAne (5) uttama che, iMdriyothI mana UMcuM che; manathI buddhi UMce sthAne che, ane je buddhithI paNa para (UMce) che te, te (AtmA) che" (gItA-3.42); sarakhAvo kaTha upa. 3.10. "jeonuM te ajJAna, AtmA vizenA jJAne nAza karyuM che teonuM te UMcA prakAranuM jJAna sUryanI (sUryaprakAzanI jema prakAza pAthare che." (gItA-5.16). "(e joya-jANavA lAyaka tattva : brahma) bhUtonI (prANIonI) bahAra tathA aMdara che, te acara (sthira) ane cara (pharatuM hoya tema) paNa che, paraMtu te sUkSma hovAthI nahIM jANI zakAya evuM che; paNa te dUra paNa rahyuM che ane najIka paNa che." (gItA-13.15); sarakhAvo iza upa. 5. "UMce mULavALA ane nIce DALIovALA avyayane (pheraphAra na thAya evAne) (loko) azvattha (saMsAra-vRkSa) kahe che. jenAM pAMdaDAM, chaMdo (veda-upaniSada, vagere) che, je te (vRkSane) tema jANe che te vedane jANanAro che" (gItA 15.1); sarakhAvo kaTha upa. 6.1.. (b) AvA cAlyA AvatA paraMparAgata jJAna ke zeya tattvanA vicAromAM jyAM koIkavAra vacce sAkAra kRSNa-tattvanA vicAro joDI dIdhA hoya che, te spaSTa rIte jaNAI Ave che. jo ke gItAnA pahelA adhyAyanA tathA bIjA adhyAyanA zloko gItAnA tAttvika vicAronI pRSThabhUmikA race che. tethI te sivAya anyatra, gItA. 3.22thI sAkAra-kRSNa-tattvanA vicAronI zarUAta thAya che, jema ke "he pArtha, traNe lokamAM mAre kartavya nathI; aprApta ke prApta karavAnuM kAMI nathI; (chatAM) karmomAM ja huM vartI (vRtti dharAvuM) chuM. (gItA-322). gItA-3:22-24 (kula traNa) sAkAra-kRSNa-tattvanA zloko zloka 21 ane 25mAM vacce AvI javAthI zloka 21 ane 25no svAbhAvika saMbaMdha jokhamAya che. gItA-pa.28 "......je icchA, bhaya, krodha vagarano che te hamezAM mukta che" ema upasaMhAra karyA pachI, gItA-5.29 "sarve lokonA mahezvara (mahAna Izvara ?), yajJa ane tapanA bhogavanArA, sarve bhUtonA suhRda-evA mane-sAkAra-kRSNa tattvane jANIne (ta) zAMti prApta kare che"--evA sAkAra-kRSNa-tattvanA zlokanI AvazyakatA rahetI nathI ! e rIte gItAnA chaThThA adhyAyanA upasaMhAramAM, yogI UMcA prakAranI gatie jAya che. (zloka 45) ane he arjuna, tuM Avo uttama yogI thA (zloka 46), evuM jaNAvyA pachI aMte; ".....je zraddhAvALo mane-

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110 baMsIdhara bhaTTa SAMBODHI sAkAra-kRSNa-tattvane-bhaje che te mAro "yuktatama" (mane ja joDAyelo?) manAya che" te zloka 47 spaSTa rIte kSepaka che, (sarakhAvo 12.2). (c) vibhAga 1nA gItA 1-6 ane 13-18 adhyAyomAM paraMparAgata jJAnamAM-jyAM kRSNanA mukhe mUkelA zloko che tevA sthaLe kula 417 zlokomAMthI sAkAra-kRSNatanA kula 61 zloko (samagra gItAnI dRSTie 8.7%) kSepaka tarIke judA tAravIne ame Tebala 1mAM darzAvyA che. temAM gItA adhyAya 1-2nA kRSNanA mukhe mUkelA 63 zlokono samAveza na karatAM adhyAya 3-6nA kRSNanA mukhe mUkelA kula 15ra zlokomAM sAkAra-kRSNa tattvanA kula 28 zloko (18.4%), ane gItA 13-18 adhyAyomAM kRSNanA mukhe mUkelA kula 202 zlokomAMthI sAkAra-kRSNatattvanA kula 33 zloko paNa (14.6%) kSepaka gaNAya. gItA 1-6 ane 13-18 adhyAyonA kRSNanA mukhe mUkelA zlokamAM sAkAra-kRSNa-tattvanA kula 61 zloko sivAyanA (gItA 1-6mAM evA kula 187, ane gItA 13-18mAM kula 169=) kula 356 zlokamAM paNa kALakrame vRddhi nathI thaI, ane te maulika che tema mAnavAne koI kAraNa nathI, jema ke gItA-13.4, 22; 15.1 vagere paraMparAgata jJAna viSayaka chatAM ahIM te maulika nathI. A vizenI carcA-vicAraNA ke vivecana prastuta viSaya sAthe saMgata nahIM hovAthI tathA vistArabhayane lIdhe tene ahIM sthAna ApyuM nathI. (vizeSa vivecana mATe juo mAlInAra, 327-354 ane AgaLa, ekama 1 tathA ekama 5). ema chatAM, amArA tAravelA sAkArakRSNa-tattvanA je zlokone, mAlInAre paNa vizleSaNa karIne temane kSepaka jaNAvyA che; tyAM ame Tebala 1mAM te zloka saMkhyA AgaLa (tAraka) cihnathI nirdeza karyo che. eka tAraka ()= gItAnA maulika zlokamAM pahelA stare kSepaka; be tAraka (xx)= gItAnA bIjA stare kSepaka. gItA 1-6 ane gItA 13-18; evA gItAnA adhyAyone ekabIjAthI bhinna gaNavAnI AvazyakatA che. A badhA adhyAyonA vicAro sAmAnya rIte gItA 7-12 adhyAyonA sAkArakRSNa-tattvanA vicArothI taddana judA tarI AvavAthI te kula 12 adhyAyone ame Tebala 1mAM ane gItA 7-12,-kula 6 adhyAyone Tebala 2mAM darzAvyA che. koIvAra yugmaka jevA ke be-traNa zlokonA samUhanA zlokomAM, ekamAM ja kRSNa-tattvanuM prathama-puruSa sarvanAma hoya to paNa te badhAno saMdarbha pramANe kRSNa-tattvanA zlokomAM ja samAveza karyo che; temane judA judA rAkhyA nathI.

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111 Vol. XXVI, 2004 gItAmAM nirAkAra-sAkAra tattva vicAra Tebala 1 gItAmAM tAttvika, paraMparAgata jJAna adhyAya 1-6 ane 13-18 adhyAya kula | arjuna | kRSNa mukhe | kRSNa tattvanuM jJAna zloko | vagere mUkelA zloko zloka saMkhyA | kula 47 noMdha 72 63 43 40 **(22-24) | 6 **(30-32) *(1-15)*35 | 16 42 41 28 47 43 *(14-15) | 5 *(30-31)*47 1-6 kulaH(), | 280 215 (13.2%) 13. 34 | | 14 - | 28 |. 34 | *2*10,*18 | 3 (2-4),19 | 6 (26-27) | (6-7)(12-*15) (18-19) (18-20) | 15 | | 16 24 | | | 17. 28 1 18 78 *(54-58) | 12 (64-70) | 33 | (16.3%) 13-18 211 kulaH(=6) kula: adhyAya: =(12) 491 417 61 | (14.6%)

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SAMBODHI 112 baMsIdhara bhaTTa (2) gItAmAM sAkAra-kRSNa-tattvanuM jJAna ane vijJAna. (a) A vibhAgamAM sAkAra-kRSNa-tattvanuM jJAna ane vijJAna darzAvatA vicAro thoDIka spaSTatA mAgI le che. vibhAga 1mAM paraMparAgata jJAnanA vicAro sAmAnya rIte darzAvAyA che; paNa sAkAra-kRSNatattvamAM maLatA prathama vibhAga jevA ja vicAromAM vizeSa to prathama puruSa (ekavacana) sarvanAmano ke kriyApadano prayoga jovA maLe che. eTale ke vibhAga 1mAM je jJAna darzAvyuM che; tene viziSTa rIte sAkAra-kRSNa-tattvanA vicAromAM "huM, mAruM, mArAthI" jevAM sarvanAmono prayoga karI phakta sAkAra-kRSNa-tattvane ja prAdhAnya ApyuM che, jema ke "he dhanaMjaya, mArAthI vadhAre UMce sthAne bIjuM koI (tattva) nathI. jema dorAmAM maNi-gaNa, tema mArAmAM A AkhuM (jagata) parovAyuM che" (gItA. 7.7). "parama (saM)siddhie pahoMcelA mahAtmAo mArI pAse jaIne, azAzvata (anitya) ane duHkhonA sthAnarUpa punarjanma pAmatA nathI" (gItA. 8.15). "je mArAmAM mana joDIne, (mArAthI) nitya-yukta thaI mane upAse che, te UMcA prakAranI zraddhAvALA, mArA "yuktatama" (mane ja joDAyelA) manAya che." (gItA. 12:2; sarakhAvo 6:47, upara vibhAga 1) ! A sAkAra-kRSNa-tattvanA jJAna-viSayaka vicAro che. (b) A ja sAkAra-kRSNa-tattvano, amuka tattvomAM ke padArthomAM, sAkSAtkAra, darzana, anubhava karAvatA varNanamAM-zlokomAM-sAkAra-kRSNa-tattvanuM vijJAna spaSTa thAya che. AvA lagabhaga ekeeka zlokamAM prathama-puruSa-sarvanAmanA prayogo vizeSa tarI Ave che. A sAkAra-kRSNatattvano sAkSAt anubhava thatAM. arjunanA ane saMjayanA mukhamAM paNa e kRSNa-tattvanAM darzana thayAnA ja ugAro rahyA che ! sAkAra-kRSNa-tattvanA vijJAnanA (vizeSa prakAranA jJAnanA, sAkSAtkAra, anubhava, darzana, vagerenA) saMdarbhamAM koI vAra yogamAyA (7:25; mAyAvI yukti ?) to koI vAra aizvarayoga (9:5 ane 11:8; asAdhAraNa yukti ?), koI vAra divya Atma-vibhUti (10:19; potAnI ke AtmAnI alaukika vibhUti) ke yoga (yukti ?) ane vibhUti (107 ane 18) ke aizvara-rUpa (113 ane 11:9 asAdhAraNa rU5) ke Azcarya (11:6) athavA sAkAra, avyaya Atma-svarupa (11H4) jevA prayogo thayA che. (ahIM "yoga" zabda aspaSTa rahyo che; juo 10:7 = ----yori ----yona ---? yoga-zabda be vAra eka ja arthamAM che ke bhinna arthamAM ?) vijJAna-vicAromAM, koI koI sAttvika tattvo ke "bhAva" (rUparahita bhAva-padArtha, saMjJAmAtra, aMtaHkaraNathI anubhavagamya), teja, tapa,

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Vol. XXVII, 2004 gItAmAM nirAkAra-sAkAra tattva vicAra 113 buddhi, sadguNo, tAttvika jJAna ke zeyanI carama sImA-gati, evA prakAranAM, sRSTimAMthI maLI rahetAM koI uttama tattva ke padArtha, te sarva kAMI sAkAra-kRSNa-tattvanA tejanA mAtra aMza-rUpa ja che (10:42), evA viziSTa jJAnanuM vijJAnanuM ahIM (gItA-7-12 adhyAyomAM) darzana karAvyuM che, jema ke : he kauntaya, huM jaLatattvamAM rasa (pravAhI guNa) chuM; sUrya-caMdranI prabhA (prakAza) chuM, sarve vedomAM praNava (kAra) chuM, AkAzatattvamAM zabda (guNa) chuM. pavitra jANavA-lAyaka (napuM? vastu?) 3OMkAra ("3" evuM "oma" bolAtA zabdanuM cihna), tathA Rk, sAma ane yajuH paNa huM chuM." (9:17). "maharSiomAM huM bhRgu chuM, vANI (ba.va.)mAM huM "eka-akSara" (om ?) chuM, yajJomAM huM japa-yajJa chuM. ane sthAvara (sthUla) padArthomAM huM himAlaya chuM." (10:25). he pArtha, vividha prakAranAM, divya (alaukika, devI), vividha varNa (raMga) ane AkAravALAM mArAM seMkaDo-gaNAM ane hajAra-gaNAM (=lAkho-gaNAM ?) (sva)rUpo, tuM jo ." (11H5). (c) vibhAga 2, gItA adhyAya 7-12nA sAkAra-kRSNa-tattvanA jJAna-vijJAnanA zloko Tebala ramAM darzAvyA che. samagra gItAmAM AvA kula 209 (29.9%) zloko che. gItA adhyAya 7-12mAM, sAkAra-kRSNa-tattvanA jJAna-viSayaka kula 116 (arjuna mukhe 5 + 111 = 116 = 55.5%) zloko ane sAkAra-kRSNa-tattvanA vijJAna-viSayaka kula 93 (saMjaya mukhe 8 + arjuna mukhe 38 + kRSNa mukhe 47 = 93 = 44.5%) zloko maLe che. vijJAna-zabda gItAmAM jJAna-zabda sAthe pAMca vAra prayojAyo che. temAM traNa vAra (gItA 3:41. tA-vijJAna-nAzana, gItA. 6:8 jJAna-vijJAna-tRtAtmA ane gItA. 18:42: jJAnavijJAna, vRddharma tarIke) vaparAyo che. te vijJAna zuM che, tenI spaSTatA ahIM thaI nathI, thaI zakatI nathI). gItA paranAM lagabhaga badhAM bhASyo ahIM vijJAna-zabda, "anubhava, svAnubhava" vagere arthamAM le che. paraMtu, gItA 7:2mAM ane 9:1mAM jJAna-vijJAna zabdo kRSNanA mukhe lagabhaga samAna bhAvArthamAM maLI Ave che; jema ke 7:2- jJAnaM te zuM vijJAnavuiM vakSyAmi------ jJAtvI------ 9:1- rUTuM tu te muddAta pravakSyAmi------jJAna vijJAna-dita yajJAtvI te uparAMta, gItAmAM A baMne sthaLe sAkAra-kRSNa-tattvanA jJAnanA vicAronI sAthe sAthe gItA 7:3 thI sAkAra-kRSNa-tattvanA vijJAnanA vicArono prAraMbha thayo che. (juo ekama 2). temAM khAsa vijJAnanA 8-11 zloko maLe che. sAtamA adhyAyanA aMte brahma, karma ane adhyAtma (29) tathA adhidaiva, adhiyajJa, vagere (30) tattvo vize arjunane jIjJAsA thatAM (8:1-2) AThamA adhyAyamAM (3-28) sAkAra-kRSNa-tattvanA jJAna-paraka vicAro vaNI lIdhA che. (juo AgaLa ekamoH 2-4), AthI sAtamA adhyAyanA 8-11 zlokomAM zarU thayelA vijJAna-paraka vicArone, tyAra pachI ke AThamA adhyAyamAM avakAza maLI zakyo nathI.

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114 baMsIdhara bhaTTa SAMBODHI Tebala 2 gItAmAM sAkAra-kRSNa-tattvanuM jJAna ane vijJAna. adhyAya 7-12 saMjayanA mukhe arjunanA mukhe "sAkAra-kRSNa-tattvanA mukhe noMdha. zloko | kRSNa-tattvanA kRSNa-tattvanA sAkAra-kRSNa-tattva-paraka jJAna vijJAna kula |jJAna vijJAna | kula | jJAna | vijJAna | kula | sarakhAvo zloko| zloko zloko zloko zloko | zloko zloko gItA adhyA. 7 | 30 1-7, T8-11 12-30, =26 | =4 6=10-8 7=9.4 | 30 | 15=9.3 24, 25 = 9.11 28 - gara 3-28 12=10.5 14=9.12, 11.54 26 34 1-15, 16-19 3=7.15 4=7.7 20-34 11. 2425 2208, 14, 11.54 =31 | =3 | 34 | | 24=18.65 12-18 | 42 |- | 1-3, 8-11 pa=8.12 8=7.6 19-42 =28 | 35 5-8 54=8.14, 9-14, 35,50 55 1-2 |3-4 15-31 36-46 51 = =31 32-34 47-49, para-pa3 =12 | 14 8 8 33] =ra 2-20 12 20 - - - 12 | 20 - | | =19 7-12 | 209 |38 |=43 111 | 47 | =158

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Vol. XXVII, 2004 gItAmAM nirAkAra-sAkAra tatva vicAra 115 noMdha : adhyAya 8 : sarakhAvo 9 = Iza upa. 8, kaTha upa. 3-20, muMDaka upa. 3-1-7, je. upa. 3 8 gItA. 7-12. sarakhAvo 11, 13, 14 = kaTha upa. 2.12; je. upa. 16-17 jJAna-viSayaka kula zloko 116; 55.5% vijJAna-viSayaka kula zloko 93; 44.5% samagra gItAmAM adhyAya 7-12=209 zloko =29.9% sAkAra-kRSNa-tattvanA AvA jJAna ane vizeSa to) vijJAnane gItAmAM rAjavidyA (rAjAonI, kSatriyonI vidyA) rAjaguhya (rAjAomAM, kSatriyomAM ja guhya-gupta rAkhavA yogya, e rIte phlAyelI sarakhAvo gItA 4:1-3) ane guhyatama (khuba guhya rAkhavA yogya) jaNAvIne varNana thayuM che (juo gItA 9:1-2, 10:1 guhya, 11H1 guhya, 14:1 sarvajJAnomAM uttama jJAna, 18:63 guhyathI paNa vadhAre guhya, 18-64 sarvaguhyamAM guhyatama). sAkAra-kRSNa-tattvanA vijJAnanI zarUAta gItAnA navamA adhyAyathI thatAM, vijJAnane ahIM "pratyakSa jANI zakAya evuM" (9:2 pratyakSAvAma ) kahyuM che. AgaLa cAlatAM, dasamA adhyAyamAM pharIthI (10:1 mUya i---) sAkAra-kRSNa-tattvanAM vibhUti ane yoganA nAme vijJAnano paricaya maLe che. (mAIkare, gItA adhyAya 10 (vibhUti, yoga)nuM kAMIka sAmya Rgvada 6.47.18 (iMdra), 11, 96. 6 ane 18 (soma), 1. 164. 46 (dIrghatamA cathya) ane 4. 26. (vAmadeva)mAM darzAvyuM che.) sAkAra-kRSNa-tattvanA vijJAnamAM vibhUti ane yogano anubhava karAvatI (10:18-19). "parama vANI" (10:1 parama vava ---- -) arjuna mATe paNa parama guhya ane AdhyAtmika nIvaDI, tenAthI teno moha dUra thatAM, tene sAkAra-kRSNa-tattvanA aizvara-rUpanAM, "avyaya AtmasvarUpa" vijJAnanAM darzana agIyAramAM adhyAyamAM thayAM (juo 11:1-4). A prakArano pratyakSa anubhava, sAkAra-kRSNa-tattvanI ananya bhaktithI zakya che, tema jaNAvI (11:54 mavatyA tanayA vacaH+ avaMvidha =-----jJAtuM chuM 2 tattvana praveNuM = A zlokamAM vica avaMvidha:---nI vizeSa saMdhi chaMdabhaMgane kAraNe to nahIM rahI gaI hoya ?), evA sAkAra-kRSNa-tattvane, gItAnA adhyAya 7-11mAM darzAvelA jJAna-vijJAnathI tAttvika rIte jANavA, darzana karavA ane kRSNa-tattvamAM pravezavA (?)" bAramA adhyAyanI-ananya bhaktinI-prastAvanA karIne agIyAramo adhyAya pUro thayo. ahIM (11:54), jJAna (sarakhAvo jJAtu)nI sAthe darzana (sarakhAvo draSTrama) zabda vijJAna sUcave che. ke kema te, tathA "praveza karavA" (praveNuma) jevA prayoga aspaSTa rahyA che. TUMkamAM, gItAnA 7-12 adhyAyo jJAna-vijJAna vicAronI sAMkaLathI joDAyelA hoya ema rahyA che. gItAmAM sAkAra-kRSNa-tattvanA jJAna-vijJAnanA vicAro darzAvatA A cha adhyAyo eka bhinna samUha hoya ema racAyA che. tevA vicAro gupta samayamAM (I.sa.nI lagabhaga 4thI pamI sadImAM) viksI cUkyA hatA. gItA-11:46nuM caturbhuja-rUpa zilpa-sthApatyanI

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116 baMsIdhara bhaTTa SAMBODHI dRSTie gupta samayanuM sUcana kare che. gItAmAM 10:25no (---sthAvara himati:----) ullekha kAlidAse kumArasaMbhava 6.67mAM (thAne tyAM sthAvarAtmAnaM viSNumag:----! sarakhAvo vallabhadeva ane mallinAtha - ---sthAvara-rUfi----"thAvara himAlaya:" rUti sarakhAvo gArbe pa8) karyo che. (3) gItA-samagranA paraMparAgata vibhAga - upara jaNAvyA mujaba, gItA-samagranuM prathama dRSTie vizleSaNa karI tenA 18 adhyAyone kula be vibhAgamAM jema ke, vibhAga 1 = adhyAya 1-6 ane 13-18 tathA vibhAga 2 = adhyAya 7-12, e mujaba vaheMcyA che. te rIte gItA-paraMparAmAM paNa gItAnA 18 adhyAyone kula traNa samUhamAM, jema ke adhyAya 1-6, adhyAya 7-12, ane adhyAya 1318 e pramANe vaheMcI dareka adhyAya-samUhane anukrame karmayoga, bhaktiyoga ane jJAnayoga, evAM nAma ApavAmAM AvyAM che. gItAnI AvI paraMparAmAM gItAnA vizleSaNano hetu to na ja hoI zake, paNa gItAnA adhyAyone Ama traNa samUhamAM vaheMcavA pAchaLa eTaluM to nizcita kahI zakAya ke gItAgraMthanI cAlI AvatI paraMparAmAM paNa gItA eka ja viSayanA - karmayoganA - nibaMdha pUratI maulika rahI zakI nathI; paNa temAM sAkAra-kRSNa-tattvanAM jJAnavijJAna ane bhakti (adhyAya 7-12), uparAMta sAkAra-kRSNa-tattvanA jJAnanI sAthe sAthe tenI pUrve cAlyA AvatA paraMparAgata jJAna (adhyAya 13-18) jevA vicAro paNa vizeSa tarI Ave che. gItAnA tAtvika vicAro saraLa, AkarSaka vyavahAru ane AdaraNIya thatAM kALakrame temAMnI zloka-vicAra-vRddhi svAbhAvika che, paNa te maulika na hoI zake. kurukSetranA yuddhanA medAnamAM, yuddhanI taiyArInI paLomAM arjunane bhaktino ke jJAnano bodha karatAM karmayogano bodha Avazyaka hato; je ApaNane gItAnA prAraMbhamAM ja maLI Ave che; te kema maulika na hoya ? gItAmAM AvA karmayoganI, khAsa karIne adhyAya 1-6mAM paNa, vizeSa to adhyAyo 2-6mAM ja gItAnI mauliktA zodhavI rahI, jenuM sUcana kAMIka samAMtara jatA 3:35 ane 18:47 zloka dvArA paNa thAya che. (zreyAnvadha vimuna: paradharmAt vanakitat---> jemAM 335 zlokono mULa uttarArdha 18:47mAM judo karI dIdho che ! gItA 1-6 adhyAyonA paraMparA-gata jJAna ke karmanA vicAro lagabhaga I.sa.nI bIjI sadIthI pahelAMnA hoya evuM mAnI na zakAya. bauddhonA saMyukta 4:1-204nI asara gItA 2:14mAM (sarakhAvo H mAtrA-spa, zItoSNa.., mAmA pAyina, nitya) spaSTa che. gItAnA keTalAka zlokonI sAthe samAMtara jatA kaTha upa. (jemake ra.10) sivAya anya upaniSadomAM AvI paribhASA nathI. gItAnA sAMkhyavicAro aupaniSadakAlIna che, te samaye pAtaMjala yogazAstra astitvamAM nahotuM. gItA 13-18 adhyAyomAM adhyAya 13mo, adhyAya 14mAnI prastAvanArUpe joDI devAmAM

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Vol. XXVII, 2004 gItAmAM nirAkAra-sAkAra tattva vicAra 117 Avyo che. 13mA adhyAyamAM sAkAra kRSNa-tattvanA prakSipta zlokone dUra karavA chatAM tenA viSayomAM sAtatya jaLavAyuM nathI, A viSe ame vistArathI AgaLa ekama pamAM vivecana karyuM che. 15mA adhyAyamAM traNa vividha viSayono vicAra che, jema ke (1-5), (6-15, 20) ane (16-19), te rIte 16mA adhyAyamAM be viSayono vicAra che, jemake (1-7, 21-24) ane (18-20), vaLI ahIM saMpa, jevo kliSTa pAribhASika zabda kauTilyanA arthazAstramAM AvatA tevA zabda sAthe sarakhAvI zakAya. (uparAMta saMpar ne nAta jevA bIjA paribhASika zabda sAthe kevI rIte saMbaMdha bAMdhavo te juduM vivecana mAgI le che !) kauTilyanA arthazAstranI keTalIka paribhASAo gItAmAM paNa maLe che. (jema ke 3HAsInavamAsIna-gItA 9:9, 14:23, vagere). prastuta viSayane ahIM sAmeTI, have gItAnA 7, 8, 13 ane 15mA adhyAyamAMthI maLelA kula pAMca zloka-samUho para vivecana karIzuM. | | gItAmAM tAttvika vicAronAM vividha ekamo : gItAmAM maLatA tattvajJAnanA vicAromAM khAsa karIne sAMkhya, bauddha-jaina ane aupaniSada vicAronI sAthe ochAmAM ochAM traNa cetana tattvonI asara jaNAya che. ahIM ame AvA vicArono kAMIka paricaya ApavA mAgIe chIe. amAruM A mATenuM vivecana mULa muddA pUratuM ja maryAdita raheze. AvA vicAro gItAmAMthI koI koI ThekANe prApta thAya che, A ThekANe gItAe te te vicArone 2 ke rathI vadhAremAM vadhAre 5 zlokonA ekamarUpe samUhamAM guMthyA che, AvAM kula pAMca ekamo ame ahIM darzAvI te para saMkSepamAM vivecana karIzuM. A ekamo gItAmAM cAlyA AvatA adhyAya pramANe goThavyA che, paraMtu gItAnA 15mAM adhyAyanA 16-18 zloko tAttvika dRSTie ane paribhASAnI dRSTie sau karatAM bhinna jevA jaNAI AvatAM te ekamane ame prathama sthAna ApyuM che. (1) ekama-1 : gItA. 15:16-18 (a) 15:16 vimI puruSa to kSazciAkSara parva 2 / kSaraH sarvANi bhUtAni kUTastho'kSara ucyate // 15:17 3ttamaH puruSattva : paramAtmatyu hata: | yo lokatrayamAvizya bibhartyavyaya IzvaraH // 15:18 smAt kSamatItoDaphamApi vottamaH | ato'smi loke vede ca prathitaH puruSottamaH // 15:16 phUTI = (jUre kapALa, mAthuM, cha = rahevuM te); UMce sthAne rahelo, UMcI, bhUmikAe rahelo, acaLa, avikArI,

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118 baMsIdhara bhaTTa SAMBODHI kSara = nAzavaMta. a-kSara = avinAzI. putva = cetanatattvane tAttvika bhASAmAM puruSa kahe che; zuddha cetana tattva. mUta = (1) utpanna thayelAM bhautika tattvo. (2) janmelAM prANIo, manuSyo vagere. 15 17 ca = je kAMI AgaLa darzAvyuM hoya tenAthI "bIjuM, "juduM". mavizva, mA + Vvim -mAM pravezavuM ane jemAM pravezavAnuM hoya tenI upara sattA rAkhavI), kacaya = avikArI, pheraphAra ke vikAra vagaranuM. ra = zAsana karanAra. vipatti, V9 dhAraNa karavuM, TakAvavuM, 15:18 atIta, = dUra gayelo, koI vastuthI ke bAbatathI judo, UMce daraje pahocelo. ("lokamAM A be puruSa che, kSara ane akSara ja. kSara sarve bhUto che, akSara phUTastha kahevAya che (16). uttama puruSa (to) bIjo (judo), paramAtmA tarIke nirdezyo che, je avyaya ane Izvara, (traNe lokamAM) pravezI, (te)traNe lokane dhAraNa kare che (17). kAraNa ke, huM (kRSNa) kSarathI atIta (dUra, judo) ane akSarathI paNa uttama che. AthI lokamAM ane vedamAM puruSottama tarIke jANIto chuM (18).") | gItAnA 15:16mAM tAttvika paribhASAno asamAnya prayoga thayo che. (1) sAmAnya rIte tattvajJAnamAM ane khAsa karIne sAMkhya vicAradhArAmAM puruSa zabda phakta cetana, avikArI ke avinAzI akSara tattva mATe yojAya che. paraMtu 15:16mAM kSara (vikArI) sAthe puruSa zabda yojAyo che. (2) sAmAnya rIte tattvajJAnamAM puruSathI (jIvothI), athavA acetana tattvathI, bIjA uparI cetanane puruSottama ke evI koI judI saMjJA ApavAmAM Ave che. paraMtu ahIM 15.16mAM be puruSa thI judA tattvane puruSottama kahyuM che. gItAnA 15mA adhyAyanA A zlokono saMbaMdha, te ja adhyAyanA 1-15 zloko sAthe joDI zakAya evuM nathI. 1-15 zlokomAM khAsa vizvarUpadarzana, stuti, ane sAkAra-kRSNa-rUpa cetananuM varNana che, jyAre 16-18 zlokono viSaya judo thaI jAya che. tattvajJAnanI paribhASAthI svataMtra rIte gItAe 15.16mAM puruSa zabda sAmAnya rIte ke koI viziSTa paribhASAmAM yojayo che teno nirNaya Avazyaka che. e mATe gItA-15.16-18nA zloka-samUhanA ekamanuM vizleSaNa nIce jaNAvyA mujaba karavAnuM rahe che.

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119 Vol. XXVII, 2004 gItAmAM nirAkAra-sAkAra tattva vicAra (b) A samUhanA zlokomAM kula cAra mudAnuM varNana Ave che; jema ke 1. kSara puruSa sarva bhUto che. te 2. akSara puruSa kUTastha che. I (15.16) 3. anya uttama puruSa traNe lokamAM vyApta, traNe lokane pALanAra, avyaya, Izvara "paramAtmA" che. J (15.17) - 4. kSarathI atIta, akSarathI uttama "huM" (kRSNa) "puruSottama" J (15.18) uparanA muddA (1)mAM "bhUto" (pUtAni 15:16) zabdathI "bhautika tattvo," ke jIvaMta prANI samUha", ke pachI te banne : "jIvaMta prANI samUha sAthe sAthe bhautika tattvo"; evA traNa arthamAMthI ahIM kayA artha mATe "bhUtAni' zabda yojAyo che, te paNa jaNAvavuM Avazyaka che. A kSara tattvane gItA 8:4mAM adhibhUta kahyuM che (juo AgaLa ekama 2); adhibhUta eTale bhautika tattvono AdhAra, bhautika tattvamAM rahelo cetana-aMza. sarva bhUtomAM AtmA-cetana tattva rahyo che tema gItA. 6:29 ("sarvabhUta(r)mAtmAna..) darzAve che. te cetanane gItA 2022mAM dI-deha dhAraNa karanAra-jIvAtmA tarIke jaNAve che, jenAM zarIra janma janma badalAya che; A jIvAtmA sAkAra-kRSNa-tattvano cetana-aMza jIvalokamAM jIva-rUpe thayo che tema jaNAvyuM che (157 naivAMzo nIvato jIvamUta:); tathA A jIvarUpe thayeluM cetana tattva sarvabhUtonuM kAraNa che, ane A sarva kAMI dhAraNa karI rahyuM che (gItA-7:5-6; juo AgaLa ekama 2). te avibhakta chatAM judA judAM bhUtomAM-bhautika tattvomAM-jANe ke vibhakta thayuM hoya tema rahe che. (gItA 13:16 vimaruM va bhUteSu vimamiva va tim I). A cetana tattvane upaniSadomAM "bhUtAtmA" kahyo che (maitrAyaNIya upa. 3). cetana tattvanA jJAna vagara bhautika tattvomAM rahIne A bhUtAtmA-jIvAtmA-aneka janma dhAraNa kare che (sarakhAvo =... nIvamUta:... mana: kanIndriyaLa prakRtina paMti "...jIvAtmA ...pAMca iMdriyo sAthe chaThThA manane AkarSI le che ane te sAthe navAM navAM zarIra dhAraNa kare che. gItA 15:7-8). Ama, uparanA zloka-samUhamAM, sara tamAM sarva bhUtono, ke sarva bhUtAtmAno, ke jIvAtmAno samAveza karyo che; te eka rIte puruSa tattvano ke cetana tattvano ja prakAra che, tevuM sUcave che. tethI, ahIM "bhUtAni'(15:16) eTale bhUto, bhUtAtmA", athavA to bhautika tattvo sAtheno bhUtAtmA". mULe akSara tattvanI apekSAe A kSara tattva vikArI che. (juo gItA 13.6). paraMtu ahIM jo "bhUtAni" =phakta "bhautika tattvo", evo artha levAmAM Ave to "bhautika tattvone puruSa tarIke oLakhAvyAM hoya evo ullekha gItA 15H16 sivAya koI bhAratIya

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120 baMsIdhara bhaTTa SAMBODHI tattvajJAnanI vicAradhArAmAM maLI Avato nathI. jo ke kSara ane akSara sAthenA puruSa zabdanA prayoganI jema prakRti zabdano prayoga paNa A rIte baMne prakAranAM (cetana ane acetana) tattvo sAthe jovA maLe che, te AgaLa upara darzAvavAmAM Avaze (juo ekama 2). amane ema jaNAya che ke 15:16mAM "pUtana"="bhautika(acetana) tattvo" jevo artha gItAne mAnya nahIM hoya; ane uparyukta je anya artha gItAmAM ane anya bhAratIya vicAradhArAmAM maLI Ave che; te gItAne mAnya jaNAya che. modI(608) paNa Avo ja artha le che. AvA prakAranI, be puruSa cetana tattvanI vicAradhArA muMDaka upaniSadamAM (3:1-3) maLI Ave che; jema ke 3.1 dvA suvarNA sayujA sakhAyA samAnaM vRkSaM pariSasvajAte / 3.2 samAne vRkSe puruSo... anIzayo.. zIta muhyamAna: I ...yA pancacamIzamasya...ti vItazo? 3.3 yadA pazyaH pazyate...IzaM puruSaM brahmayonim / tadA vidvAn...paramaM sAmyamupaiti // [be suMdara pAMkhavALA, (maitrIthI) joDAyelA, mitro (savA=sarakhA nAmavALA). samAna vRkSa rahe che... (1) samAnavRkSa upara puruSa "anIzAthI" ("mAyA", Iza-vinAnI, svataMtra ?) muMjhAto zoka kare che. jyAre bIjA judA) enA Izane jue che; e rIte te zoka vagarano che (2). jayAre draSTA ... brahmayoni (?) Iza puruSane jue che tyAre te (draSTA) vidvAn (IzanuM) parama sAmya pAme che (3)."]. ahIM be "pakSIo"mAM; eka jIvAtmA che; tene puruSa kahyo che (2). ane bIjo Iza, brahmayoni che, tene paNa puruSa kahyo che (3). te be puruSa ja gItA 15:16 kSara-puruSa jIvAtmA, ane akSara puruSa kUTastha, paramAtmA sAthe sarakhAvI zakAya. 15H16mAM AvatA puruSanA varNananI vizadatA mATe te be puruSanuM Alekhana kAMIka nIce mujaba karI zakAya. Tebala 3H gItA 15 16 be puruSoH kSara ane akSara A / 1 A. akSara puruSa vartuNa 1 acaLa, kUTastha a. kSara puruSa vartuLa 2. sarve bhUto, jIvAtmA, vagere. ahIM axkSara puruSa. (vartuLa 2) : sarve bhUto, jIvAtmA. vagere mULa A=akSara puruSa (vartuLa 1)mAM uddabhava pAmelAM tattvo che. a mAMnAM bhautika ane jIvAtmArUpa tattvonI pRSThabhUmimAM prakRti tattva kAraNabhUta che. paraMtu,

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Vol. XXVII, 2004 gItAmAM nirAkAra sAkAra tattva vicAra 121 16mA zlokanA puruSo mATenuM mULa Alekhana vadhu pAradarzI rahe te mATe prakRti tattvanA nidarzanane ahIM sthAna nathI ApyuM. Ama chatAM, sarve bhUtAtmA ke jIvAtmA ahIM (15:16mAM) temanI mukhtAvasthAmAM paNa zAzvata ke sanAtana jIvAtmA rUpe ja che ke te (brahma ke paramAtmA ke evA koI) sarvavyApI mULa cetanarUpe che, e bAbatanI spaSTatA A lekhamAM prastuta nathI. gItAmAM tenAthI judI vicAradhArA spaSTa che; jIvAtmA muktAvasthAmAM paNa jIvAtmA svarUpe-sanAtana aMzarUpe rahe che. (gItA 15:7) uparyukta muddA (2)mAM akSara-puruSane phUTastha kahyo che (15:16). A akSara tattvane gItA 12:2mAM phUTastha uparAMta avyakta, sarvavyApI, acaLa tarIke jaNAve che : (...akSAM...vyaruM...sarvatra....phUTImAM ... ; sarakhAvo =gItA 8:21=vyakTroDakSara rUtyup:=... juo AgaLa, ekama 4). e rIte, (15:17)mAM vyakta thatI gItAnI, upara muddA(3)mAM jaNAvelI vicArasaraNI gItA mATe ane bhAratIya tattvajJAnamAM navI nathI. gItA 13:22 mujaba dehamAM rahelA "bIjA (judA)" puruSane bhartA (dhAraNa karanAra), ane paramAtmA, tathA te rIte 13.31mAM tevA paramAtmAne avyaya, anAdi kahyo che (juo ekama para...martA.. paramAtmA...haide. puruSa: para: | ane anAlitvI...paramAtmA...ma:...), vaLI, gItA 18:61 Izvarane sarva bhUtonAprANIonA hRdayamAM rahelo jaNAve che (phura: sarvabhUtAnAM deze...tikRti ) paNa gItA 15.17mAM anya (bIjA, judA) zabda gItA 15H18mAM vyakta thatA, muddA (4)mAM jaNAvelA vicAromAM sAkAra-kRSNarUpa vyaktigata cetana tattva spaSTa kare che. gItAmAM AvA prakAranA vicAro pramANamAM vizeSa tarI Ave che. te cetana mULe avyakta, avyaya, anuttama-sau uttamamAM uttama che (7. 24. vya$.. mavyayamanuttamam II). gItAnA 8mA adhyAyamAM to avyaktathI paNa avyakta bhAvane avinAzI jaNAvyo che (zloka 20), AvuM avyakta akSara gaNAtuM kRSNanuM parama dhAma prApta thatAM pharIthI janma thato nathI (zloka 21; AgaLa juo ekama 4), kRSNa avyakta-mUrti che (9:4 mayA... rumUrtinA !). Ama, 15H18 tenI AgaLanA 16-17 zlokomAM jaNAvelAM kSara ane akSara tattvothI uttama tattva sAkAra-kRSNa-rUpa cetana tattvano Adeza kare che. (e) have upara spaSTa karelA 1-4 muddAo (15:16-18) eka pachI eka, vicArothI kevI rIte saMkaLAyelA rahyA che te vivecana mAgI le che. temAM 17-18 zloko, 1-4 muddAmAM kayA muddA sAthe saMbaMdhamAM haze te nakkI karavuM muzkela che. svAbhAvika rIte 1-4 muddAo saMbaMdhanI daSTie kula cAra vibhAgamAM vaheMcI zakAya; jemake (i) vibhAga 1 (1) muddo 1 (15:16)-kSara purUSa (2) muddo 2 + muddo 3 (15:16-17)-akSara puruSa te "paramAtmA" (3) muddo 4 (15:18)-uparanAM baMne tattvathI viziSTa "puruSottama"--kRSNa

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122, baMsIdhara bhaTTa SAMBODHI zloka 16mAM muddA 1-2) kSara puruSa ane akSara puruSa jaNAvyA pachI, zloka 17mAM (muddo 3) uttama puruSa to kanyache tema kahyuM. A kanya (bIjo , judo) puruSa (je uttama che te) muddA mAM darzAvyA mujabano akSara puruSa saMbhavI zake; te muddA 1mAM darzAvelA kSara (sarve bhUtorUpa) puruSathI anya (bIjo, judo) che eTale zloka 17no puruSa, kUTastha uparAMta avyaya ane Izvara che, eka svarUpe che, je sarve bhUtorUpa-"aneka"nA samUharUpa puruSathI jUdo che ane traNe lokamAM vyApta che. zloka 18 (muddA 4)mAM kRSNa-puruSottama-tattva kSarathI muiddo 1) ane akSarathI muddA 2-3) viziSTa hovAthI tene svataMtra tattva tarIke gaNI zakAya. modI (614-615) A prakArano artha kare che. (ii) vibhAga 2 (1) muddo 1 (15H16) kSara puruSa (2) muddo 2 (15:16) akSara puruSa (3) muddo 3 + muddo 4 (15:17-18)-uparanAM baMne tattvathI viziSTa; "paramAtmA" te ja "puruSottama"--kRSNa zloka 17mAM (muddo 3) uttama puruSa to kanya che tema je kahyuM, temAM anya (bIjo, judo) puruSa (ja uttama che te) muddA 1mAM darzAvelA kSara puruSathI tathA muddA ramAM darzAvelA akSara puruSathI anya (bIjo, judo) che. zloka 17no uttama puruSa, kUTastha akSara puruSathI judo, avyaya, Izvara svarUpa che. te "paramAtmA" tarIke jANIto che; ane te ja zloka 18mAM (muddo 4) jaNAveluM kRSNapuruSottama tattva che. zloka 18mAM puruSottamane kSarathI (muddo 1) atIta ane akSarathI (muddo 2) uttama jaNAvI, teno saMbaMdha zloka 17 (mudA 3) sAthe spaSTa karyo che. (ii) vibhAga 3 (1) muddo 1 (15-16) kSara puruSa (2) muddo 2 (15-16) akSara puruSa, phUTastha (3) muddo 3 (15-17) uttama puruSa, paramezvara, paramAtmA muddo 4 (15-18) puruSottama-kRSNa ahIM kSara puruSa, akSara puruSa kUTastha, uttama puruSa paramAtmA ane puruSottama-kRSNa, evAM cAra cetana tattvamAM kSara puruSanI gauNatAne lIdhe tenI upekSA karIe to, traNa mukhya cetana tattvonI ("kUTastha", "paramAtmA" ane "puruSottama-kRSNa") gaNanA lAge che. (iv) vibhAga 4 (1) muddo 1 (15:16) - kSara puruSa. (2) muddo 2 + muddo 3 + muddo 4 - akSara puruSa teja paramAtmA ane teja (15:16-18) puruSattama kRSNa. (4)

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Vol. XXVI, 2004 gItAmAM nirAkAra-sAkAra tattva vicAra 123 ahIM muddo 2 (15:16) sAthe muddo 3 (15:17) laI upara vibhAga 1 mujaba eka gaNI, ane muddA 3 (15:17) sAthe muddo 4 (15-18) laI vibhAga 2 mujaba eka gaNI, kula muddA 2-4 ne eka svarUpe laI zakAya. Ama ahIM kula be cetana tattvanI bAbata spaSTa thAya che; "kSara" - (jIvAtmA vagere) ane bIjuM "kUTastha, paramAtmA" tattva; je kRSNa-puruSottama svarUpa che. gItAne Avo vicAra mAnya hoya ema lAgatuM nathI. gItAnuM sAkAra-kRSNa-tattva sAmAnya nirAkAra brahma ke puruSa jevAM tattvathI para hoya tevo Azaya vadhAre vyakta thAya che. uparanA 1-4 vibhAgomAM, vibhAga 3nI vicAradhArAmAM traNa mukhya cetana tattvonI bAbata ("kUTastha", "paramAtmA", "puruSottama") kAMI vicitra lAge che. jyAre vibhAga 1 mAM "kUTastha paramAtmA" tattva uparAMta "sAkAra-puruSottama-kRSNa svarUpa", evAM kula be mukhya cetana tattvano vicAra che, tema vibhAga ra mujaba paNa mukhya be cetana tattva che. "phUTastha puruSa" ane "paramAtmA puruSottama-kRSNa svarUpa". gItAmAM 15:16-18 sivAya bIje A prakAranI vicAradhArA spaSTarUpe jaNAI AvatI nathI. to gItA 15:16-17 - zlokone lIdhe utpanna thatI A samasyAno ukela zo? gItAmAM te zloko kSepaka haze ? ane 18mo zloka te pachIthI umerAyo haze ? mAlInAra (35ra-354) to 15:18nI racanA 15:16-17 pachI thayelI mAne che, uparAMta, gItAnA 13-15 adhyAyo gItAmAM eka judo samUha hoya ema darzAve che; mULa gItA sAthe eno saMbaMdha muzkela che. modI (617 ) ahIM puruSottama tattvane (15:18) gItA 15.115 zloko sAthe joDe che, paNa te prakArano "saMbaMdha" yogya lAgato nathI. zrADare (2) paNa tene asaMbaddha zloko gaNyA che. ame mAlInAranA matane samarthana ApIe chIe. (f) uparanAM vivecana uparathI gItA-15mAM 16-18 zlokonA vicAro nIce mujaba TUMkamAM jaNAvI zakAya. gItA-15:16-18 (ekama 1) 1 sarva bhUto - puruSa kSara (15:16) (kSara, sAMsArika (+jIvAtmA) baMdhanane lIdhe.) 2 phUTastha puruSa akSara (15-16) 3 traNe lokano uttama puruSa paramAtmA (15-17) bhartA-avyaya Izvara. ua kSara-akSarathI uttama. kRSNa puruSottama (15-18) (paka) gItA 15:16-18, gItAnA paMdaramA adhyAyamAM eka jUdo ja viSaya rajU kare che; ane AjubAjunA bIjA viSayanI sAthe teno saMbaMdha bAMdhI zakAya ema nathI. temAM paNa 18mo zloka A ekamamAM pAchaLathI kSepaka thayo che.

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124 baMsIdhara bhaTTa SAMBODHI (2) ekama 2 gItA- 7:4-6 7:6. (a) 7:4. bhUmApaDanano vAyu. huM mano vRddhideva ! ahaGkAra itIyaM me bhinnA prakRtiraSTadhA // 7:5. apareyamitastvanyAM prakRti viddhi me parAm / jIvabhUtAM mahAbAho yayedaM dhAryate jagat // etadyonIni bhUtAni sarvANItyupadhAraya / ahaM kRtsnasya jagataH prabhavaH pralayastathA // 7:4. prakRti=mULa (kAraNa) tattva, bhautika tattva, svabhAva ava phakta chaMdamAM pAdapUrti mATe. mahaMvAra= "aham' ("huM") sUcavato AkAra | cihna (symbole), hAvabhAva (sarakhAvo 3Ara = kom zabda sUcavatuM cihna | AkAra) 7.5. macA=bIjI, judI. pA=bIjI, judI, khAsa karIne UMcA prakAranI. apaJ=UtaratA prakA nI. nava-mUtApAThAMtara = vIna-mUtA "bIja rUpe thayelI". ahIM vIga, utpanna karanArA (jIva jevA) cetana tattvanuM sUcana thAya che. 7.6. pati-yonI ni=Ne yonI ceSAM (pUtAnAM), tana, mUtana nA vizeSaNa tarIke = parA ane aparA prakRti, baMne sarve bhUtonI (bhautika padArtho ane jIvAtmA) yoni (kAraNa) che. prava= utpanna karanAra, potAnAmAMthI ja utpanna karanAra prabhu). prata= pralaya (nAza) karanAra, potAnAmAM samAvI lenAra. ["pRthvI, jaLa, agni, vAyu, AkAza, mana, buddhi ane ahaMkAra; ema A mArI prakRti ATha prakAre bhinna (judI judI) thayelI che (4). A aparA che, to AnAthI bIjI judI), he arjuna (mahAbAhu), jeNe A jagata dhAraNa karyuM che te jIvaMta (jIva)rUpe thayelI mArI parA prakRti che (5). sarve bhUtonAM e kAraNo che; ema tuM dhArI le (jANa). huM A saMpUrNa jagatano prabhava ane pralaya chuM (6)."] gItA 7:4-6 vicAronuM ekama gItA 7.2nA AdhAre astitvamAM AvyuM che, jema ke

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Vol. XXVII, 2004 gItAmAM nirAkAra-sAkAra tattva vicAra 125 7:2. jJAna teDaruM vijJAnamavuM vasyAgazeSataH | yajJAtvA neha bhUyo'nyajJAtavyamavaziSyate // rUahIM, A jagatamAM. vijJAna-vizeSa-jJAna; jJAnano pratyakSa anubhava, darzana. ["tane, vijJAna sAthenuM A jJAna saMpUrNa rIte huM jaNAvIza; je jANyA pachI A jagatamAM pharIthI bIjuM jANavAnuM bAkI rahetuM nathI." ] 7:2nI jema gItA 9.1mAM paNa zabdayojanA sarakhI jovA maLe che; jema ke. 9:1. rUTuM tu te-----pravakSyAmi------ jJAna vijJAnahita yajJAtvI------ A sivAya gItA 3:41, 6:8 ane 18:4ramAM sAmAnya arthamAM vijJAna zabda yojyo che (juo upara .. vibhAga 2 :) (b) jhehanara (246) gItA 14, zloka 3nA (mane yoni maMhad vra tasmin aa vadhAkhyam (pAThAMtara=Ama) "mahadbahma mArI yoni-jananeMdriya-che; temAM huM garbhAdhAna karuM chuM") ane zloka 4nA (vra mahad nirarda vInay: fpatA ! "----mahad brahma yoni-jananendriya che, huM tIna (vIrya) pradAna karanAro pitA chuM') AdhAre ahIMyAM paNa pratonIna (7:4) ane tenI sAthe sAthe AgaLa upara 7:10mAM AvatA bIga zabda (vInna mAM sarvabhUtAnAm viddhi - --- "mane tuM sarvabhUtonA vIja-vIrya tarIke jANa------') uparathI yoni zabdano jananeMdriya" artha karavA jaNAve che. paraMtu 7:5nA jIvatattvane yoni tarIke laI zakAya evI spaSTatA thatI nathI, paraMtu yoni ahIM "kAraNa"nA arthamAM che. A zlokomAM sAkAra-kRSNarUpa cetananI vicAradhArA spaSTa che. (juo zloka 4-5mAM ="mArI" ane zloka 6mAM adam "huM" evAM kRSNa mATenAM sarvanAmonI yojanA). A ekamanA 7:4mAM prakRtinAM ATha bhinna tattvo darzAvyAM che. sAMkhyanA vicAro mujaba to mULa prakRtinI vikRtithI kula 7 (mana sivAyanAM) tattvo upajyAM che; bIjA zabdomAM jaNAvIe to te sAta ke ATha tattvo (mULa) prakRti nathI, paNa prakRtinuM kArya che. to, ahIM te ATha prakAre bhinna tattvo ja (mULa) prakRti hoya ema gItA mAne che? gItAmAM te spaSTa nathI. gItA-13:5mAM sAMkhanI prakRti jevAM covIsa tattvo gaNAvyAM che. (vistAra mATe juo ekama 5) te sAMkhanA vicAronA vikAsanI koI bhUmikA sUcave che; to ATha prakAranI prakRtinA, 7:4mAM vyakta thatA vicAro sAMkhyanA vicAronI koI utkrAMtidazA sUcave che. gItA 7:4-6nA vicArothI 13:panA vicAro gItAnAM be judAM judAM stara sUcavatA hoya

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126 baMsIdhara bhaTTa SAMBODHI ema lAge che. gItA 7:4ne muMDaka upa. 23 sAthe sarakhAvI zakAya (tamannAyate prANI manaH sarvedriyAga 2 | vAyutirAH pRthivI----). (d) vaLI, ahIM zloka 4 ane zloka 5 jotAM, be prakRti tattvono vicAra tarI Ave che. AnA saMdarbhamAM gItA 15H16mAM be puruSa tattvonI tulanA Avazyaka thaI paDe che. 1516mAM kSarapuruSa tarIke jo cetana jIvAtmAno spaSTa nirdeza thayo hota to, mULe sanAtana avinAzI cetana tattva (ke tattvanA aMza)rUpe te jIvAtmAne ahIM kSara (nAzavaMta) puruSa tarIke jaNAvavAmAM prathama dRSTie vicAra-doSa paNa upasthita thAta ! AthI, kSara-puruSa prakAramAM, mukhyatve vikArI bhautika tattvo tarIke oLakhAtAM sarva bhUtAni tattvone AgaLa darzAvI, te ja bhautika tattvonI asara nIce udbhavelA jIvAtmA jevA cetana tattvano, te safkhA bhUtana tattvomAM svAbhAvika rIte thaI jatA samAvezane adhyAhAra-pRSThabhUmimAM-rAkhyo. eTale vAcake ahIM, savaLa bhUtAni mAM jIvAtmAnI paNa gaNanA karavI joIe. modI (608) paNa bhUtono artha jIvAtmA kare che (vistAra mATe juo upara ekama 1). paraMtu gItA 7:4-6no vicAra kAMI judo che. zloka pamAM jIva tattvanI parA prakRti tarIke gaNanA karIne te tattvathI jagata TakI rahyuM che tevo spaSTa nirdeza thayo che. tathA zloka 6 mujaba A jIvabhUta cetana tattva ane zloka 4mAM jaNAvelI ATha aparA prakRti rUpa acetana tattva; te baMne tattvone bhegAM, sarvALi mUtaninAM (sarve bhUtonAM) kAraNa kahyAM che. A uparathI ahIM AvabhUta tattvano zuddha cetanarUpe nirdeza thayo che (sAMsArika baMdhanayukta jIvAtmA rUpe nahIM), ane tene cetana puruSa tarIke gaNavAne badale ahIM prakRtinA prakAramAM gaNyo che ! mAlInAra (ra30) tadyonInamAM patano artha parA prakRti (7:5) le che ane tenA AdhAra mATe 7:10no ullekha kare che (vInna mAM sarvabhUtAnAM---- sanAtanam ) modI (345-346) parA prakRtine akSara brahma tarIke le che, parA prakRti sAkAra-kRSNa-tattva tarIke nathI. (e) to zloka 4mAM ane pamAM je pravRti= zabdothI ATha prakAre bhinna - acetana tattvane ane jIvabhUta cetana tattvane kRSNa potAnA "svabhAva' (rUparahita, saMjJAmAtra, aMta:karaNathI anubhavagamya ke bhAva) tarIke svIkAryA (juo gItA 8:3-4......AgaLa ekama 3-4)? athavA to ATha prakRti tattvane (zloka 4) ane jIvatattvane (zloka 5) mULa kAraNa (prakRti) tattva mAnIne cetana jIvatattvane UMcuM sthAna (parA prakRti) ApyuM? A bAbatanI spaSTatA AgaLa karavAmAM Avaze. (f) zloka 4nA acetana pravRti tattvane jagatamAM jIva jevI cetana prakRtinI AvazyakatA rahe che, kAraNa ke cetana-jIva-tattvathI ja jagatano vyavahAra TakI rahe che. paraMtu A baMne kAraNono adhipati sAkAra-kRSNarUpa cetana tattva che te gItA 746 spaSTa kare che. A sarva jagatano prabhava - utpanna karanAra, tathA pralaya, - tene potAnA svarUpamAM samAvI lenAra

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Vol. XXVII, 2004 gItAmAM nirAkAra-sAkAra tattva vicAra 127 paNa A kRSNa svarUpa che. sAMkhya-vicAromAM pralaya samaye jagatano prakRtimAM laya thAya che tevuM gItA 7:6 nathI mAnatI. gItAno A vicAra gItA 9:7 ane 10mAM vizada rIte vyakta thayo che, jema ke 8:7 sarvabhUtAni....prakRti yAnti mAmikAm / kalpakSaye, punastAni kalpAdau visRjAmyaham // 8.8 prakRti svAmavaSTabhya visRjAmi punaH punaH / bhUtagrAmamimaM kRtsnamavazaM prakRte vaMzAt // 8:10 mayAdhyakSeNa prakRtiH sUyate sacarAcaram / detunAnena....gAdiparivartate | 9:7 vikRnAma (vi+mokalavuM, javA devuM, mukta karavuM, vagere), racuM chuM. mafmA = mArI, mama uparathI vizeSaNa (sarakhAvo : mAnava gItA 1.1) renja = sRSTi sarakhAvo muMDaka upa - 2.1.1.....akSAvidhA....AvA: gAyatte tatra vaivApitti ! (vi+oNna-(juo vikRmi) eka viziSTa artha sUcave che, jemake "sUrya kiraNonuM visarjana kare che," agni taNakhAnuM visarjana kare che", temAM kiraNo athavA taNakhA, sUrya ke agnimAMthI svayaM - ApoApa - bahAra paDe che (emanate), temAM koI cetana athavA agrAhya tattva AdhArabhUta gaNAya che.) 9:8 avarNapya = nIce dabAvIne-TekavIne (sarakhAvo; pANini... 4.3.84) pAThAntara dhaSThAya (upara rahIne). ahIM puruSa-strInA vijAtIya saMbaMdhanA arthamAM A zabdo yojAyA che). mUtagrAma = bhUtono-prANIono samUha svA = (mArI) svakIyA, (pravRti nuM vizeSaNa) 9:10 adhyakSa = uparI, tapAsa rAkhanAra sattAdhIza sUyate = prasava kare che, (sU) janma Apavo : viparivati = bhamI rahe che, parivartana kare che, pariNAma pAme che. ("sRSTino nAza thatAM sarve bhUto mArI pravRti mAM jAya che..... huM sRSTinI zarUAtamAM teone (bhUtone) pharIthI racuM chuM. (7). prakRti ne vaza hovAthI avaza (parataMtra), A samagra bhUtonA samUhane, huM vArevAre mArI svakIya prakRti no nIce AdhAra laI utpanna karuM chuM (8). ... adhyakSa evA mArA lIdhe prakRti asthira-sthirane (jagatane) janma Ape che. A kAraNe jagat parivartana kare che. (10) ). (i) uparAMta 7:5 mAM jaNAvelI pravRti nuM cetana-jIva-tattva 7:4mAM jaNAvelI ATha prakRti thI UMcA prakAranuM () che, tevA vicAro bhAratIya tattvajJAnamAM ane gItAmAM paNa maLe che, jema ke.

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128 baMsIdhara bhaTTa SAMBODHI kaTha upaniSada u:10 indriyebhyaH parA hyA arthebhyazca paraM manaH / manasastu parA buddhi buddherAtmA mahAn paraH // 3:11 mahata: paramajImawt puruSa: para: | puruSAnna paraM kiJcit sA kASThA sA parA gatiH // 3:10 3tha = iMdriyonA viSaya = zabda, sparza, rUpa, rasa, gaMdha ndriya = AMkha, kAna, nAka, jIbha, tvacA 3-11 jhAjhA = carima sImA, dhyeya, sauthI uparI uttama-mArga (sarakhAvo pANini 8.1.67-68), para = juduM, UMcuM [(pAMca) IMdriyothI (tenA pAMca) viSayo UMcA (judA) che ane (pAMca) viSayothI mana UMcuM che. mana karatAM to buddhi UMcI, ane buddhi karatAM mahAnuM AtmA UMco che. (10). (te) mahAnuM (AtmA) karatAM avyakta UMcuM che; avyaktathI puruSa UMco che. puruSathI kAMI paNa UMcuM nathI; te carimasImA che; te UMcI gati che (11)." sarakhAvo gItA-7.7 : matta: paratAM nAkhyat vijhiti.. "mArAthI vadhAre UMce bIjuM kAMI nathI..."] pharIthI, kaTha upaniSada :6.7 indriyebhyaH paraM mano manasaH sattvamuttamam / sattvAdadhi mahAnAtmA mahato'vyaktamuttamam // 6.8 avyaktAttu paraH puruSo vyApako'liGga eva ca / yajjhAtvA mucyate janturamRtattvaM ca gacchati // sattva=guNamAMthI utpanna thaI hovAthI buddhi, dhasupara, UMce 6.8 liMka =koInuM lakSaNa nakkI karatuM cihna, lAkSaNikatA, ... jema ke "zarIra", prakRtinuM koIka lakSaNa vagere, natu= janmelAM jIvaDAM). A zlokanA pUrvArdhanA pahelA pAdamAM eka mAtrA vadhI jAya che ! ["(pAMca) iMdriyothI mana UMcuM che, manathI sattva(buddhi) uttama che; sattvathI(buddhithI) UMce mahAn AtmA che; mahAnuM (AtmA)thI avyakta uttama che. (7) avyaktathI UMce rahelo puruSa vyApaka ane koI liMga (cihna) vagarano ja che. je (puruSa)ne jANIne (saMsArI) jIvo (saMsArathI) mukta thAya che ane "amRtatva" (amaraNanA bhAva) tarapha jAya che. (8).] [kaTha upa. 6.7mAM AvatA nathane kaTha u5. 6.7mAM gaNavAmAM AvyA nathI, tema ja buddhi mATe sarva zabda yojayo che] A ja vicAro gItA 3:42mAM saMkrAMta thayelA samAMtara maLe che. 6.7 sava

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Vol. XXVII, 2004 gItAmAM nirAkAra-sAkAra tattva vicAra 129 3.42 indriyANi parANyAhurindriyebhyaH paraM manaH / manasastu parA buddhiryo buddheH paratastu saH / (parata:, (pAMcamI vibhaktinA arthamAM avyaya tarIke) (pAMca) iMdriyone(sthUla mahAbhUtothI?) UMcI kahe che; (pAMca) iMdriyothI mana UMcuM che. vaLI, manathI buddhi UMce che. je buddhinI paNa UMce te (jIva, AtmA) che."]. (uparyukta kaTha upa. nA maMtro sAthe gItA 3:42 jevA zloko ghaNuM vivecana mAgI le che; paNa viSayAntara ane vistAra bhayane lIdhe vivecanane ahIM sthAna ApyuM nathI. vistAra mATe juo modI (228-247), mAlInAra (238-249) gItA 157mAM A jIva tattvane kRSNa tattva potAno sanAtana aMza tarIke gaNAve che (kanaivAMzI gauvano gavamUta: sanAtana: "mAro ja aMza jIvalokamAM sanAtana jIva-bhUta che..."). AnA AdhAre kahI zakAya ke gItA 7H 4-5mAM be prakRti: jevA zabdono "mArI prati" artha vadhAre yogya lAge che; "mAro svabhAva" jevo artha asaMbaddha jaNAya che. uparAMta, kRSNa sAkAratattvanI aparA prakRti, mULa svarUpe ja ATha prakAre bhinna che, ke te ATha prakAra prakRtinA koI tattvamAMthI uddabhavyA che, te gItA 7:4mAM ke anyatra gItAmAMthI spaSTa thatuM nathI. vaLI, 7:5mAM je jIvatattvathI jagata TakI rahyuM che; te ahIM sAMkhya vicAronA cetana-puruSa tattva mATe yojAyuM che ke gItAnI A vicAradhArA judI che, te paNa ahIM spaSTa thatuM nathI. (i) uparanAM vivecana uparathI gItA 7:4-6nA zlokomAM vyakta vicAro TUMkamAM nIce pramANe rajU karI zakAya. gItA-7.46 (ekama 2). 1. pRthvI, jaLa, teja, vAyu, AkAza, I (kRSNa-tattvanI) A baMne prakRtio mana, buddhi, ahaMkAra e ATha bhinna prakRti aparA (7:4) |sarve bhUtonAM prakAra. (bhautika tattvo, saMsArI 2. jIvatattva,je jagatane TakAvI rahe che. (kRSNa-tattvanI) jIvAtmA, vagerenAM) prakRti para (75) | kAraNo che. (7.6). 3. "hu" kRSNa cetana, jagatano prabhAva ane pralaya. (76) sAkAra-kRSNa-tattvanI asara A zlokonA samUhamAM maulika lAge che.

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130 baMsIdhara bhaTTa SAMBODHI (3) ekama 3 = gItA 83-4 8.3 akSaraM brahma paramaM svabhAvo'dhyAtmamucyate / bhUtabhAvodbhavakaro visargaH karmasaMjJitaH // 8.4 adhibhUtaM kSaro bhAvaH puruSazcAdhidaivatam / adhiyajJo'hamevAtra dehe dehabhRtAM vara / / 8:3 svabhAva=janmajAta AMtarika bhAva, prakRti=svabhAva adhyAtma=AtmAmAM; AMtarika, Abhyantarika, pUtAvoddhavara=prANIonA (bhUtonA) bhAvane utpanna karanAra, janma ApanAra. visaf=(sarakhAvo vikRti ane jIva + mRga, ekama ramAM; ahIM vi + mRga uparathI) "kriyAzIla | utpAdaka zakti". "zaktisrAva" "jJita=(san + jJA); karma-saMjJAvALuM, karmathI jaNAvAtuM; "karma"nA nAmathI jANItuM. saMsita : saMjJA ka. bhU.ka. saMjJata, saMjJA nAma dhAtu ! ahIM A ksita rUpa ane samAsa vicitra lAge che, te " saMjJa"no artha kevI rIte vyakta kare che te aspaSTa rahe che! kadAca, paMDita zabdanI jema saMnnita zabda pAlimAMthI udbhavyo hoya ! dhabUta=bhUtomAM (bhautika) dhavanadevomAM (devI) dhayajJa yajJamAM (yAjJika) atra=ahIMyAM (-tra sAtamI vibhakti; sarakhAvo lutra, tatra, patra vagere, phrena vizeSaNa tarIke. bhAva=rUparahita bhAva-padArtha, saMjJAmAtra, aMtaHkaraNathI ja anubhavagamya. briAhma parama akSara che. adhyAtma svabhAva kahevAya che. karma saMjJAthI jANItuM, bhUtonA bhAva (janma) utpanna karanAra visarga ("utpAdaka zakti") che. (3) adhibhUta kSara (nAzavaMta) bhAva che ane adhidevata puruSa che. he arjuna (dehadhArIomAM suMdara), aghiyajJa (te) A (mArA) dehamAM huM ja chuM (4)"] (b) gItAnA sAtamA adhyAyanA aMte upasaMhAra rUpe AvatA zloko 29-30nA vicAro kAMI navIna lAgatAM, te vize vizeSa vivaraNa mATe arjune pUchelA kula sAta praznothI (gItA-8:1-2) gItAnA AThamA adhyAyano prAraMbha thAya che; jema ke, 7:29 narImanokSAya mAmazritye yatti te brahma tadviduH kRtsnamadhyAtma karma cAkhilam / / 7:30 saTdhamUtadharva mAM sadhiya ra je viduH. prayALajoDapa 2 mAM te vidurthadveta : II (gItA adhyAya 7 ahIM pUro thAya che.)

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Vol. XXVII, 2004 gItAmAM nirAkAra-sAkAra tattva vicAra 131 gItA adhyAya 8mo : arjuna uvAca :8:1 kiM tadbrahma ? kimadhyAtmam ? kiM karma ? puruSottama / adhibhUtaM ca kiM proktam ? adhidaivaM kimucyate ? || 8:2 dhayajJa: kartha choDatra seDamin ? madhusUdana | prayANakAle ca kathaM jJeyo'si niyatAtmabhiH ? // 7:30 prayALAne= (zarIramAMthI) jatI vakhate, maraNa-samaye 7:30 yuveta= (bhaktithI) joDAyelA cittavALo. 8:2 niyatAbhana=potAnI jAta upara kAbU rAkhanAra. ("jeo ghaDapaNathI ane maraNathI chUTavA mAro (kRSNano) AdhAra le che, teo te brahma, saMpUrNa adhyAtma ane pUrepUruM karma jANe che (29). mane adhibhUta ane adhidaiva sAthe tathA adhiyajJa sAthe jeo jANe che, teo (bhaktithI) joDAyelA cittavALA (temanA) maraNa samaye paNa mane jANe che (30)") gItA adhyAya 8mo : arjuna bolyo : he kRSNa puruSottama), (1) te brahma zuM che? (2) adhyAtma zuM che? (3) karma zuM che? (4) dhapUta zuM kahevAya che? (5) dhartava zuM kahevAya che ? (1) (6) he kRSNa, ahIM = A dehamAM dhayajJa koNa, kevI rIte? (7) ane jAta para kAbU dharAvatA loko)ne (temanA) maraNa samaye tame (tuM) kevI rIte zeya (jANavA yogya) cho (che) ? (2)] A sAta praznonA javAba TUMkamAM gItA 8:3-pamAM samAI jAya che jema ke : gItA-7:29-30 praznoH gItA 8:1-ra javAba-gItA 8:3-5 te vratavuiM: 1. " tadama ? akSaraM brahma param.... kRtsnamadhyAtmam 2. vimadhyAtman ? svabhAvo'dhyAtmamucyate / ka vAhanam II (29) 3. ? bhUtabhAvodbhavakaro visargaH karma saMkSita: ||

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132 SAMBODHI baMsIdhara bhaTTa sAdhibhUta+ 4. adhimUrta ca kiM madhapUta kSaNe mAva:... chorum ? adhidaivaM mAM 5. dharaivaM vimucyate ? puruSazcAdhidaivatam / sAdhiyajJaM ca ye viduH 6. adhiyajJaH kathaM ko'tra dehe'smin ? dhayajJopavItra de | (4) prayANakAle ca mAM te 7. prayANakAle ca kathaM vidu yuktacetasaH // (30) jJeyo'si niyatAtmabhiH // (2) antakAle ca mAmeva smaran....ya prayAti ja maddhAvuM yati ... (5) prazna umAnA javAbarUpe gItA 8:5 prastuta lekhanA saMdarbhamAM nahIM AvI zakavAthI tenuM vivecana karavAnI AvazyaktA nathI. (C) muMDaka upa. mAM vrauM, (hRdayanI) guphAmAM raheluM che. saMnihita guhIyA...2.2.1 akSara brahma .. takSaraM brahma.) kahyuM che to koIvAra parama brahma (...tat parama drA 32.9, sarakhAvo 3:2.1) kahyuM che. bRhadAraNaka upa. (3.7.14-15) mujaba; je tejamAM rahyo chatAM te ja teja tene jANatuM nathI, teja jenuM zarIra che, je tejane aMdarathI kAbUmAM rAkhe che te AtmA antaryAmI, amRta che. te adhidaivata che. te rIte, je sarve bhUtomAM rahyo chatAM sarve bhUto tene jANatA nathI. te AtmA antaryAmI amRta che. te adhibhUta che. A sAthe sarakhAvo gItA 8:4mA adhibhUta ane adhidevata. gItA 8:1mAM prazna 1, phakata brahma mATe che, parama graha mATe nathI. tethI 8:3 javAbamAM paNa " te parama akSara che" evo anuvAda yathArtha gaNAya; paNa "parama vra, te akSara che" evo anuvAda praznane anurUpa nathI. vaLI, ahIM "parama akSara" athavA "akSara" zabdathI OM kAranuM sUcana, tathA yajJa sAthe te OMnA saMbaMdhanuM sUcana paNa thAya che. gItA 17:23 brahmano OM, tata, sat evA traNa akSarothI nirdeza kare che (3% tatsaviti nirdezo brahmaLatrividha: mRtaH 1) kaTha upa. 2:15-16 paNa jaNAve che ke : 2:15 sarve veddA tvadramAmati .... | yadicchanto brahmacaryaM caranti, tatte. padaM saGgraheNa bravImyomityetat // 2:16 tavAkSaraM brahma, kevAkSaraM param ... ["sarve vedo je padano ullekha kare che... jenI icchA rAkhatA loko brahmacaryanuM pAlana kare che, te pada huM tane TUMkamAM kahuM chuMH om che. (15) e ja akSara kharekhara brahma che, e ja akSara brahma che. (16)"] gItAnA AThamA adhyAyanA A vicAro kaTha upa. 2 mAMthI vikasyA che; jema ke gItA 8:11, 13

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133 vol. XXVII, 2004 gItAmAM nirAkAra-sAkAra tattva vicAra 8:11 yakSa vevilo vati.. | yadicchanto brahmacaryaM caranti, tatte padaM saGgraheNa pravakSye / 8:13 komicetakSara brahma... ! ("veda jANanArA je akSara vize kahe che.... jenI icchA rAkhatA loko brahmacaryanuM pAlana kare che, te pada huM tane TUMkamAM kahIza (13) e om evo akSara brahma che.... (13)") (d) uparAMta, gItA 8:3-4 zloko gItA 3:14-16 sAthe kaMIka saMbaMdhamAM hoya evuM gItA uparanI keTalIka TIkA (zAMkarabhASya, rAmAnujabhASya, bhAskarabhASya, zrIdharabhASya, vagere)nA AdhAre jaNAya che. gItA 3:14-16 jaNAve che ke: annamAMthI (te khAvAthI zukra, ane lohI rUpe) bhUto janme che, anna varasAdamAMthI Upaje che, yajJane lIdhe varasAda utpanna thAya che, yajJa karma dvArA utpanna thAya che; karma brahma(veda)mAMthI utpanna thAya che. brahma akSara (avinAzI tattva)mAMthI utpanna thAya che. tethI sarva ThekANe raheluM brahma hamezAM yajJamAM pratiSThita (yajJano AdhAra) che, jemake zAMkarabhASya : sa Sa visano yajJa: saMjJitiH | rAmAnuja ti zrutisiddho yofSatsavaMdhana: saMjJita:, bhAskaraH vajhana) vyApAra: visa: manI prAptAhutiH (manusmRti 3.76)=AnaMdagiri, (sarakhAvo==zraddhavanti bhUtAni parvacAnnisaMbhava: | yajJAddhavati parjanyo yajJaH samuddhava: varSa brahoddharva viddhi brahmAkSarasamudravam tammAt sarvahiM brahma nitya se pratiSThitam II vi+kR=sarakhAvo aita. upa. Hi zina viskRSTamatha choDamati, bR. upa 2.4.11; 4:5-12) gItA 8:3-4mAM paNa bhUtakhAvodrava: TUMkamAM bhUto-prANIone janma ApanAra "karmasaMkSita-visarga"--utpAdaka zakti, (8:3) tathA adhiyajJa rUpa kRSNa cetananI (potAnA) dehamAM sthiti, vagereno nirdeza thayo che. zrIdhara; "vityA te vRchinna tataH prA: tyuwjameLa vRddhi... revatodzena dravyatyA : yajJa: (ahIM strI-puruSanA vijAtIya saMbaMdhanuM paNa TIkAkAro sUcana kare che, juo rAmAnuja; paMkhyAmadutAvApa: puruSo manti (chA. upa. 5.3.3; 5.9.1) ti zrutisiddho yoSitsaMbaMdhajaH sa karmasaMjJitaH / A kRSNa tattva kratu, yajJa, auSadha, vagere svarUpe paNa che (sarakhAvo: gItA 9:16 madaM tue yajJa:... madamauSadham I..) gItAno trIjo adhyAya jaNAve che ke yajJa mATenAM karma sivAyanAM karma baMdhanarUpa che (sarakhAvo : yAtvanoDacatra tojoDavuM 4rmavaMdhanaH ...vaLI sarakhAvo gItA 3:10-13). keTalAka vivecako gItA 8:4mAM adhidaivata puruSane vedanA puruSa-sUktanA AdhAre daivI vizvapuruSanA arthamAM ghaTAve che. AvA vividha arthasUcaka gItA 8:3-4nuM ekama vivaraNa mATe kliSTa banI rahe che; tema ja tenuM vizleSaNa paNa muzkelI sarje che. (e) chatAM, amane lAge che ke 8:3mAM jaNAvelo adhyAtma svabhAva, zarIradhArI AtmAno ke mULa brahmano svabhAva che, ema artha ghaTAvI zakAya. 8:4mAM dehasthita adhiyajJa kRSNa-tattvane paNa

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134 baMsIdhara bhaTTa SAMBODHI adhyAtma svabhAva sAthe samAMtara mUkI zakAya. A be tattvo (brahma svabhAva ane kRSNa-tattva) AMtarika (adhyAtma, dehamAM) che. jyAre adhibhUta kSara bhAva ane prANIone janma ApanAra karma ke visarga bhautika ke bAhya tattvo che, ane adhidevata puruSa paNa daivI (alaukika) puruSa tarIke AMtarika tattvonA saMdarbhamAM daivI bAhya tattva che. puruSa ahIM brahmathI UMcuM parama tattva che, kRSNacetanarUpa che, evuM modI (289) mAne che. kSara bhAva hovAthI, adhibhUta ane karma baMne prAkRtika tattvomAM gaNAya che. paNa adhidevata daivI hovAthI, puruSa adhibhUtathI UMce gaNAya; jyAre adhyAtmamAM AtmA, ane parama akSara brahma ane tenA svabhAvanuM tattva, adhidaivata karatAM sUkSma, para che. adhiyajJa kRSNa-cetana-tattvane adhyAtmanI barAbara gaNAvyuM che. AgaLa gItA 8:13 jaNAve che ke om evA ekAkSara brahmanuM uccAraNa karatAM ane sAthe sAthe te om svarUpa kRSNa tattvane yAda karatAM karatAM mRtyu pAmanAra vyakti parama gati pAme che. sarakhAvo monityakSa vyahira"AmanusmararA : prathati tyAnveTuM sa yati pa2mAM tiH II) ahIM e noMdhapAtra che ke kRSNa cetana tattva adhyAtmamAM (AtmA ke brahma sAthe) samAna kakSAmAM rahe che, tene sauthI "uttama" gaNavAmAM nathI AvyuM ! A rIte saMkSepamAM gItA-8: 3-4mAM vyakta thatA vicAro nIce pramANa rajU karI zakAya. gItA 83-4 (ekama 3) (bAhya) (AMtarika) samAna tattvo puruSa adhibhUta adhidevata adhyAtma adhiyajJa (bhautika) (daivI) (cetana) (cetana) kSara bhAva parama akSara A-dehamAM rahelo "huM" (8.4) (8.4) brahma kRSNa tattva + bhUtabhAvone + svabhAva (8-4) utpanna karanAra (8.3) (yajJa) (8.3) (puruSa) naM. 1 sauthI UtaratI kakSAnuM tattva gaNAya. (te bhautika che) naM. 2 naM. 1thI UMcI kakSAnuM paNa naM. 3 ane 4thI UtaratI kakSAnuM tattva che. (te daivI che) naM. 3-4A baMne tattvone ahIM samAna ke samAMtara gayAM hoya ema lAge che (adhyAtmika). (om)

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Vol. XXVII, 2004 | gItAmAM nirAkAra-sAkAra tattva vicAra 135 (4) ekama 4: gItA 8:18-22 8:18 vyarucciya: sarvo: pravajyA ne ! rAtryAgame pralIyante tatraivAvyahvaktasaMjJake // 8:19 bhUtagrAma: sa vAthe pUtvA mUtvA pratIyate | rAtryAgame'vazaH, pArtha prabhavatyaharAgame / 8:20 parastasmAttu bhAvo'nyo'vyakto'vyaktAtsanAtanaH / yaH sa sarveSu bhUteSu nazyatsu na vinazyati / / 8:2.1. avyakto'kSara ityuktastamAhuH paramAM gatim / yaM prApya na nivartante taddhAma paramaM mama / / 8:22 puruSaH sa para: pArtha avasthA nakhyattvanacayA ! yasyAntaHsthAni bhUtAni yena sarvamidaM tatam // 8:18 vya$= je vyakta-daSTigocara-thatuM nathI te, svataMtra (pradhAna). acetana kAraNa; jema ke sAMkhya vicAromAM prakRti vya$i=dezya, vyakta thayelAM, mUrta thayelAM, rUpadhArI ke zarIradhArI prANIo, bhUto vagere 8.19 mUtagrAma=prANIo ke bhUtono samUha; utpanna thayelA prANIo ane padArtho. 8.20 mAva=astitva dharAvatuM tattva, rUparahita bhAva-padArtha, saMjJAmAtra, phakta aMta:karaNathI ja anubhavagamya 8.21 vya$= svataMtra cetana tattva, acetana tattvathI UMcuM.. 8. 22mananyA=phrinuM vizeSaNa; "je cetananI bhakti hoya te cetanathI anya; bIjuM, juduM koI nathI" tevA prakAranI bhakti. vaca=je (puruSa)nA. ena=je (puruSa)thI. puruSaHcetana tattva, je avyakta akSara cetana tattva che, te tata=phlAyeluM, vistareluM. rUDhuM tAttvika vicAromAM jagat mATe rUDha thayeluM darzaka sarvanAma : A jagata); kAraNa ke jagata dazya che, vyakta che. ["(brahmano) divasa UgatAM, avyakta (pradhAna ke prakRti)mAMthI badhI vyaktio utpanna thAya che, (brahmAnI) rAtrI thatAM (te vyaktio) tyAM ja; avyakta nAme tattvamAM laya pAme che (18). he arjuna, te ja A bhUtono samUha (=vyaktio) (utpanna) thaI thaIne (brahmanI) rAtrI thatAM avaza (parataMtra), (avyaktamAM) laya pAme che. ane (brahmAno) divasa UgatAM utpanna thAya che (19). te avyaktathI (pradhAna, prakRtithI) UMco ane bIjo judo) bhAva je sanAtana akSara (cetana

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baMsIdhara bhaTTa tattva) avyakta che, te, sarve bhUto nAza pAmatAM, nAza pAmato nathI (20). avyakta akSara--ema kahyuM che tene UMcA prakAranI gati tarIke jaNAve che; jene (akSarane) meLavI (loko jagatamAM) pAchA pharatA nathI te mAruM UMcA prakAranuM dhAma che (21). te UMcA prakArano puruSa ananya bhaktithI meLavI zakAya che; bhUto jenI aMdara rahyAM che. ane jeNe A sarvano (jagatano) vistAra karyo che (22)] 136 SAMBODHI sarva bhUto sRSTino kSaya thatAM kRSNa--cetananI prakRtimAM praveze che ane sRSTinI utpattimAM kRSNa--cetana te bhUtone pharIthI utpanna kare che; tevA gItA 9.7nA (sarvabhUtAni...prakRti yAnti mAmiAm / ttvakSaya, punastAni pAvo viTTAmyaham // ) vicAro sAkAra-kRSNa-rUpa cetana-tattva vize hovA chatAM kAMIka maulika rIte temane gItA 8:18-19 sAthe sarakhAvI zakAya. gItA 8:21 sivAya gItAnA A ekamanA (8:18-22) badhA zlokomAM nirAkAra avyakta cetana ane avyakta-prakRtinuM varNana mukhya tarI Ave che. (b) gItA 8:20 be prakAranAM avyatta jaNAve che; eka avyamAMthI sarvabhUto janme che ne laya pAme che (18-19), jyAre bIjA prakAranuM anya UMcuM sanAtana, avinAzI cetana che. (20). A ja cetana avyahra, akSara kahevAya che. te prApta karIne koI jIvanuM jagatamAM punarAvartana thatuM nathI. te parama gati, kRSNa-tattvanuM parama dhAma gaNAya che. (21) A akSarane, UMcA prakAranA (pa) puruSa tattvane ananya bhaktithI prApta karI zakAya che. te puruSanA "aMtaH"mAM sarve bhUto samAyelAM rahe che; ane te puruSathI A AkhuM jagata vistAra pAmyuM che. A vicAro muMDaka upa. sAthe sarakhAvI zakAya, jema ke -----akSaramAMthI vividha (samAna (cetanavaMta)=jIvo) utpanna thAya che ane temAM ja laya pAme che (--- akSarAdvividhA:-----prajJAyante tatra vaivAyinti ! 2.1.1) jema ke gItA 8:18-19; uparAMta, te bAhya ane AMtara rahelo puruSa aja che. ane akSarathI UMce sthAne rahyo che (-----puruSa= 6 bAhyAmyantaro hyugaH / akSarAtparata: paraH // 2-1.2); jema ke gItA 8:20,22. vaLI kaTha upa. paNa (avyAnuM_para: puruSa:6:8). gItA 8-20,22 jevA ja vicAro vyakta kare che. ---- (c) zarUAtamAM arjune pUchelA sAta praznonA javAbarUpe gItAnA AThamA adhyAyano prAraMbha thayo che. tenA cha praznonA javAba 8:3-4mAM samAI jAya che; jyAre tenA sAtamA praznanA javAba rUpe 5-15 zlokonI racanAmAM, sAkAra-kRSNa-rUpa-cetana-tattvane loko mRtyu samaye kevI rIte jANI zake ke prApta thaI zake teno vistAra che. Ama adhyAya 8 ahIM pUro thavo joIe. paNa, 15mA zlokano viSaya 16mA zlokamAM punarAvartana pAmyo che; ane tenA AdhAre brahmAnAM divasa-rAtrI, uttarAyaNa-dakSiNAyana gatio ane kayA ayanamAMthI yogIonI gati-Agati thAya che tenA vistAravALA zlokono viSaya prastuta ekama 4nA zloko (18-22)mAM AvatI be anyattanI (eka avyahra=pravRtti ane bIjuM

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Vol. XXVII, 2004 gItAmAM nirAkAra-sAkAra tattva vicAra 137 vya$=puruSa) vicArasaraNIthI jUdo ja banI jAya che. ane temAM paNa 8:21nuM sAkArakRSNa-tattva 8:18-22mAM juduM paDI jAya che. zloka 17 paNa manusmRti 1-73 nA AdhAre racAyo che. (ta yudillInta brahma pukhyamarvidu: | ai 2 tAvatImeva teDahorAtravilo banAH | manu 1-73) gItAnI kAzmIrI vAcanAmAM gItA 4.18-20 ane 22 (kula cAra zloko) abhinavagupta darzAvyA nathI, te para bhASya paNa karyuM nathI; ane te zloko te vAcanAmAM hoya ane teNe bhASya mATe tenI upekSA karI hoya evuM paNa lAgatuM nathI. paNa 8-20, 22 (be zloko) zrADare darzAvyA che (32). (d). ahIM eka bAbata noMdhavA jevI che. gItAmAM be puruSanI vicAraNA che; temAM eka puruSa kSara che, bIjo puruSa avara che. (juo upara ekama 1). e rIte gItAmAM be prakRtinI vicAraNA paNa maLe che. temAM eka prakRti aparA-UtaratI kakSAnI (mULa kAraNa prakRti, acetana tattva) che, to bIjI prakRti nIvamUta UMcA prakAranI, jagatane dhAraNa karatI cetana prakRti (puruSa tattva) che. (juo upara ekama 2). jyAre A ekama 4mAM be ma nA . vicAro darzAvyA che, temAM eka vya, acetana bhautika kAryanuM mULa kAraNa (prakRti) che; to bIjuM navya sanAtana, avinAzI puruSa tattva che. sAMkhyanA vicAromAM puruSa cetana tattva che ane acetana prakRti tattva ja che; tethI je te anya tAttvika vicAradhArAomAM paNa puruSa cetana ja hovuM joIe- evo manamAM pUrvagraha rAkhIne, athavA puruSa ke prakRti saMbaMdhI sAMkhyanI vicAradhArAe ijAro lIdho hoya ema, anya tAttvika vicAromAM paNa cetana puruSa ja hoya ke eka ja acetana prakRti saMbhave evo niyama ke Agraha paNa na hovo joIe ! (e) gItAmAM vyakta thatA, upara nirdezelA vicAro uparathI e paNa nakkI thaI zake che ke gItAnI vicArasaraNI sAMkhya vicAronI paripakva avasthA thayA pahelAMnI, sAMkhya-darzanathI prAcIna che, athavA sAMkhya vicAronI utkrAMti daramiyAna upaniSadUkAlIna vicAro gItAmAM rajU thayA hoya ema lAge che. modI 7:5nI parA prakRti 8:18-19 sAthe joDe che ane te mATe lAMbu vivecana (327-332) kare che; paNa tevo saMbaMdha mAnI zakAto nathI. A vivecananA AdhAre gItA- 8-18-22 nA vicAro nIce pramANe rajU karI zakAya

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138 baMsIdhara bhaTTa SAMBODHI prabhava-pralaya - 19) gItA- 8:18-22 (ekama 4). 1 sarva bhUtagrAma vyakti 2 sarve bhUtagrAma vyat nA prabhava-pralayanuM [prakRti] (18-19) gItAnI kAzmIrI vAcanAmAM kAraNa A zloko avyakta (20, 22) para, sanAtana avinAzI (cetana) puruSa | nathI ! sarvavyApI. 3a kRSNa tattvanuM vya$ akSara (21) (kSepaka) paramadhAma paramagati mULe AThamo adhyAya zloka 15 sudhI pUro thAya, chatAM ahIM zloka 16-17 UmerIne A adhyAya te rIte vRddhi pAmato gayo che. temAM zloka 18-20, 22 to eka juduM ja nirAkAra-tattvanuM ekama che; temAM zloka 21mo rajU karIne maulika nirAkAra-tattvane sAkAra-kRSNa-tattvano opa ApavAno prayAsa thayo che. vaLI 18-20, 22 zloko kAzmIrI vAcanAmAM maLatA nathI, te paNa noMdhavA jevuM che ! (5) ekama 5 gItA 13:19-22 (a) 13:19. prakRtiM puruSa vaiva vinAnI 3pa | vikArAMzca guNAMzcaiva viddhi prakRtisambhavAn // 13:20. kAryakartutve detuH prakRtine | puruSaH sukhaduHkhAnAM bhoktRtve heturucyate // 13H21. puruSa: prakRtitho di mudde prakRtinApuna kAraNaM guNasaGgo'sya sadasadyonijanmasu || 13:22. 35draSTanumatA 2 masta borA mahezvara: | paramAtmeti cApyukto dehe'smin puruSaH paraH // 13:21. sonijhanma! (1) satyaOM-asatvaza yonaH tANuM athavA (2) satyaza satyaza

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Vol. XXVII, 2004 gItAmAM nirAkAra-sAkAra tattva vicAra 139 ronaH (kAni) jevAM tevuM sArI (davo vagere) ane kharAba (pazu vagere) yoniomAM thatA janmomAM 13:22. paNa = najIkathI nirIkSaNa karanAra, tapAsa rAkhanAra. anumajhuM = anumati, saMmati ApanAra. ["prakRti ane puruSa, baMneneya, tuM anAdi tarIke jANa. vikArone ane guNone prakRtimAMthI utpanna thayelA jANa (19) kArya, karaNa (sAdhana) ane kartutva (kartApaNA)mAM kAraNa, prakRti kahevAya che. puruSa, sukha ane duHkhanA bhoknatva (bhogavanArapaNuM)mAM kAraNa kahevAya che (20). puruSa prakRtimAM rahyo, prakRtimAMthI utpanna thatA guNone bhogave che. (enA) sArI ane kharAba yoniomAM janmonI bAbate kAraNa, eno guNothI saMga (saMbaMdha) che (21): upadraSTA, anumati ApanAra, dhAraNa karanAra, bhoktA mahezvara; A zarIramAM bIjo (UMcA prakArano) puruSa che, (ta) paramAtmA che ema paNa kahevAya che (22)"] (b) gItAnA teramA adhyAyamAM mULa viSaya : puruSa prakRtinuM ke kSetra kSetrajJanuM varNana saLaMga cAlyuM Ave che, ane temAM gItAnA A 19-22 zloko svAbhAvika rIte saMbaMdhamAM rahyA che ke nahIM te vize vivecana jarUrI che. kAzmIrI vAcanAmAM 13:1nI pahelAM Avato eka vadhArAno zloka maLI Ave che, jemakeH 13.0 prakRti puruSa vaiva kSetre kSetrajJameva | ____etadveditumicchAmi, jJAnaM jJeyaM ca kezava // ["he kezava (kRSNa), prakRti ane puruSa, kSetra ane kSetrajJa, jJAna ane zeva; e huM jANavA icchuM chuM" (1)] A zlokanI mauliktA tapAsavA mATe gItAnA 17mA adhyAyanA zlokone prathama dRSTie viSayavAra nIce mujaba goThavI zakAya. 1-6 kSetra varNana. 7-11 jJAna (ajJAna) varNana. 12-18 ya (jJAnagamya) varNana. 19-23 puruSa-prakRti varNana. 24-34 parama tattva prApti vagerenuM varNana. ahIM kSetra-kSetrajJanA varNanane prAdhAnya ApyuM che. (1-3, 2,12, 18. "upasaMhAra" 26, (33, 34 "upasaMhAra"). zloka 1-2 ane 34 "upasaMhAra"mAM paNa kSetra-kSetrajJanA varNanane ja

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140 baMsIdhara bhaTTa SAMBODHI mahattva ApyuM che ane puruSa-prakRtti tathA jJAna-ya temAM gauNa rahyAM che. AthI "koIe" upara mujabano, te te sarve viSayone samAvI leto zloka racI "prAstAvika" tarIke prathama mUkyo ! temAM puruSa-prakRti prathama darzAvyA che jyAre tenuM varNana zloka 18 pachI Ave che! vaLI A zlokanI racanA, zabda-prayoga, yojanA vagere navuM-vicitra-lAge che. ("yiSyAmi', veDituma, vagere) A zloka mULa 13mA adhyAyamAM kSepaka che te nirvivAda che. temAM badhA vidvAno ekamata che. modI 502-503, jhehanara 233, mAlInAra 327-328, vagere). gItAnI ghaNI hastapratomAM A zloka maLato nathI. zaMkare A zloka najara samakSa rAkhIne teramA adhyAyanI prastAvanA-rUpa bhASya lakhyuM hoya ema jaNAya che ! (c) gItA 13.3mAM kSetra-kSetrajJa viSayanuM varNana je krame javuM joIe te jaNAvyuM che, jema ke 13:3 takSetre candra yAda ya-vira thataza yat | sa ca yo yatprabhAvazca tat samAsena me zruNu // (mAva: pAThAntara svabhAva:) 1. takSetre yagna yAda va = "te kSetra che ane jevuM che," te; (yAda =je svarUpe, ravabhAve che). 2. TU-vivAra = yo viI: tat (zaMkara); -vi. yu$ = tat (madhusUdana) je vikAro vALuM hoya te 3. yaza cat = jemAMthI (utpanna thAya) je, 4. sa ra ya = te (kSetrajJa 2) je che te 5. prabhAva:, ye amAvADa = (zaMkara) teno kayo prabhAva (zakti, sattA) che, te A 1-5 krame gItA 13nA viSayo jotAM, zloka 19-23 (puruSa-prakRti) gItA 13:4thI 34 zloka 24-25, 27-28 zloka 4- (kSetra-kSetrajJanuM) zAstramahattva ?) (dhyAna vagere) zloka 5-6 (13:3 mujaba viSaya 1-ranuM varNana) zloka 26 (kSetra-kSetrajJa ane sattva) zloka 7-1 (jJAna) zloka 29 (prakRti). zloka 12-17 (ya) zloka 30-32 (paramAtmA vagere) zloka 18 (kSetra 13.3 no tathA jJAna zloka 33 (kSetra, kSetrI) -zeyano upasaMhAra) zloka 34 kSetra kSetraza" upasaMhAra nIlakaMTha, 12-17 (ya)nA samUhane " = yo yatvabhAvatha' (13:3) mujaba kSetrajJanuM (na. 4-panuM) varNana mAne che paraMtu 13:18mAM kSetranuM varNana pUruM thAya che te pahelAM 12-17mAM

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Vol. XXVII, 2004 gItAmAM nirAkAra-sAkAra tattva vicAra 141 (d) kSetrajJanuM varNana na saMbhavI zake zloka 18-34mAM paNa kSetrajJanuM varNana nathI. ahIM puruSa ane sAthe sAthe prakRtino tathA Itara tattvono vicAra ja che. A rIte thatazayat (13:3)no vicAra paNa maLato nathI. modI (250, 290) ahIM kSetrane brahmanuM tarIke le che, ane 13:12-18ne pAMcarAtra siddhAMtanA mAnI, tene kSepaka gaNe che (541), tathA 13:26-33ne kSetranuM varNana mAne che (310-313). mAlInAranA mate 13:18-27 eka juduM ekama race che ane 133-11mAM vikAro ane prabhAvanuM varNana samAI jAya che. kSetranuM vivaraNa 13:5-6mAM thayuM che, ane A Akho 13mo adhyAya gItAnA 14mA adhyAya mATe eka prakAranI ""prastAvanA", pRSThabhUmi UbhI kare che (322). vaLI te jaNAve che ke, 13:22mAM puruSanA paryAyavAcI zabdo che, ane puruSa-prakRtinuM varNana karatA A zlokono kSetra-kSetrajJanAM varNana sAthe koI saMbaMdha nathI. (338-348). modI (541, 543) paNa 13:19-23ne eka judo, kSetra-kSetrajJathI asaMbaddhaviSaya che tema mAne che. jhehanara (336) 7-25 zloko kSepaka hoya evI zaMkA vyakta kare che. amane ema lAge che ke gItAno 13mo adhyAya AkhI gItAmAMthI judo tarI Ave che, sAkAra-kRSNa-tattvanA zloka bAkInA adhyAyomAM je pramANamAM maLe che, tenA karatAM ahIM AvA zloko khUba alpa pramANamAM phakta traNa; 2, 10, 18 ja che A adhyAyamAM karma ke tenA yoganI carcA maLatI nathI te uparAMta zloka 4 (RSima viMgdhA jItaM.....), zloka 3 ane 5 nI vacce AvatA kramabheda kare che. paNa zloka 18 khoTI rIte mULa gItA 133no "upasaMhAra" sUcave che, ane te paNa phakta kSetra, jJAna, zeyano ja, "upasaMhAra" sUcave che, jyAre kSetrajJanuM varNana to thayuM ja nathI, ane zeyamAM kSetra samatuM hoya to kSetrajJanI te rIte spaSTatA koI zlokamAM sUcavI nathI ! ahIM paNa puruSa-prakRtinA varNananuM ekama zloka 19-22mAM pUruM thatAM tenA "upasaMhArarUpe pharIthI kRSNa tattvano zloka 23mo joDI dIdho ! A rIte mULa vicAronuM ekama gItAmAM jayAM pUruM thAya, tyAM ghaNIvAra sAkAra-kRSNa-tattvanA zloka aMte joDI daIne te te mULa vicArone sAkAramAM samAvI devAnI eka viziSTa zailI gItAmAM tarI Ave che. (jema gItA 15:16-17 pachI zloka 18 juo ekama 1, gItA 8:18-20 pachI zloka 21, juo ekama 4, tema gItA 13:17 pachI zloka-18). vaLI, zloka 10mAM bhakti tattva mUkIne satata cAlyA AvatA jJAnanA varNanamAM kSati pahoMcADe che. zloka 11mAM jaNAvyA mujaba jo zloka 7-11mAM jaNAvelA jJAnathI UlaTuM ajJAna gaNAya, to zloka 10mAM "bhakti bAbate zuM mAnavuM ? "bhaktithI UlaTuM "ajJAna" kevI rIte saMbhave ?

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142 baMsIdhara bhaTTa SAMBODHI (e) prastuta, gItA 13:19-22nA ekamanA zloka, vizeSa vivecana mAgI le che. ahIM mahAbhArata-kAlIna sAMkhyanA vicAro maLI Ave che. paripakva sAMkhya-darzanamAM, mULaprakRti (vikAra rahita), prakRti-vikRti (sattvapradhAna vikArayukta prakRti) ane vikRti (skUla mahAbhUvo vagerenuM kAraNa) che, temAM mULa prakRti guNone utpanna karatI nathI, paNa traNa guNa tattvothI racAyeluM eka tattva che. ane vikAro to prakRtinI vikRtimAMthI utpanna thAya che. paraMtu, 13:19 mujaba to vikAro ane guNo prakRtimAMthI upaje che ema jaNAvyuM che. sAMkhyamAM puruSa aneka che ahIM puruSa eka ja hoya e rIte varNana Ave che. zloka 22mo nRsiMhatApanIya upa. (uttara) 2:92 "3paSTanumantA..." uparathI racAyo che.A upa.mAM A maMtra tathA A zabda-samUha bIjA maMtro sAthe maulika rIte joDAyelA che. to vaLI gItAno A zloka jaNAve che ke dehamAM rahelo para puruSa, mahezvara (mahAna-Izvara ?) nAmathI paNa oLakhAya che. Ama zaiva tattvanI (?) A zlokamAM guMthaNI kAMI vicitra lAge che. sarakhAvo gItA 5H29, 9:12) A zlokamAM puruSa: para: zabdothI 19-21mAM jaNAvelA puruSathI koI bhinna tattva hoya evo artha thaI zakato nathI, ahIM (zloka 22mAM) to puruSanA paryAya darzAvyA che. uparAMta, A zloka A ekamamAM pAchaLathI umerAyo hoya tema upara jaNAvyuM che. (sarakhAvo : gArge, 60, vebara 62-63). sArAMza e ke gItAno 13mo adhyAya sAkAra kRSNa-tattva ane karmayogathI alipta rahyo che. temAM paNa 19-22nA tAttvika vicAro taddana judA paDI jAya che, jemake gItA - 13:19-22 (ekama 2). 1. prakRti anAdi 19-20 vikAra ane guNonI utpAdaka kArya-karaNa--kartRtvamAM hatu. 2. puruSa anAdi, guNomAM saMga thavAthI sukhadu:khanA bhostRtvamAM hatu, 19-21 tethI aneka janmo. upadra, anumaMtA, mahezvara, bhartA, bhoktA, paramAtmA, 22 (paka) para puruSa, vagere tenA paryAyo che. gItA teramA adhyAyamAM 19-21 zloka eka judo ja viSaya rajU kare che, temAM zloka 22 nRsiMhatApanI upa.nA AdhAre pAchaLathI rajU thayo che. A zlokone kSetra-kSetrajJa varNana sAthe saMbaMdha nathI.

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Vol. XXVII, 2004 gItAmAM nirAkAra sAkAra tattva vicAra 143 pariziSTa 1 (a) gItAnA zloko H A lekhamAM kareluM vizleSaNa ane vivecana gItAnA zlokonI saMkhyA AgaLa kasamAM phakarAno vibhAga-naMbara vagere darzAvyAM che. adhyAya 1:1 (IIf). adhyAya 2 : 14 (I.3), 17, 19-20 (aa.1.a ), 22 (II.1.b) adhyAya 3 : 9-16 (II.3.d.), 10 (aa.1.a), 21-25 (I.1.b), 35 (I.3) 41 (aa.2.c; II.2.a), 42 (I.1.a), 22-24, 30-32 (Tebala 1) adhyAya 4 : 1-3 (ra), 1-15, 35 (Tebala 1). adhyAya 5 : 16 (I1c), 28, 29 (I1b), 29 (II5 e Tebala 1). adhyAya 6 : 8 (Ara 2 C, I 2 a), 45-47 (1.1b) 47 (II.2 b), 4-15, 30-31, 47 (Tebala 1). adhyAya 7 : 2, 4-6 (I.2.), 2-3, 8-11, 29 (), 4 (I.c), 4-6, 10, 5 (II.2 b), 4-6, 10 (IIrad), 4-5 In2c, IPh4, 6 (IIf II 2:), 56 (II.2b), 7 (Ara.b), 4-5, 42 (II. 24), 24 (II1d), 29 (II3b), 11 (Tebala 2). 1-30 (Tebala 2) 15, 24-25, (Tebala 2 noMdha). adhyAya 8 : 1-2, 3-28 (Arata), 1-2, 3-5, 29-30 (II.3b) 1, 3, 11, 13 (II3c), 3-4 (IIRe, I sa, I 3d), 3, 4, 13 (II3e), 3-4, 5-16, 18-22 (II.4.c), 4 (I.1b), 15 (ID), 18-21 (IIpad), 18-22 (II.4a, I b), 15-22 (Ize), 20-21 (I1d). 28 (Tebala 2), 9, 11, 12, 14 (Tabala 2 noMdha., 12, 14 (Tebala 2 noMdha). adhyAya 9 : 1, 2 (2c, II raa), 4 (II1d), 5, 17 (aa2b), 7 (II4a), 7-8,10 (IIT), 9 (I3), 12 (I5e, 16 (II3d), 1-34 (Tebala), 3, 4, 11, 22, (Tebala ra noMdha). adhyAya 10 : 1, 18-19, 21, (aa.1c). 7, 18-19, 25, 42 (2b), 1-42 (Tebala 2). 5, 8 (Tebala 2 noMdha). adhyAya 11 : 1-4, 46-54 (2), 3-6, 8-9 (IBD), 1-55 (Tebala 2), 54 (Tebala 2 noMdha). adhyAya 12 : 2 (I1b, I b, I 1d), 1-20 (Tebala 2). adhyAya 13 : 0, 1-34, 19-12 (II5b), 3, 1-34 (IISc), 2-4 7-11, 17-19, 22-23 (IFpad), 4, 22 (I1c), 5 (In2c), 6, 16, 16, 22, 31

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144 baMsIdhara bhaTTa SAMBODHI (IFpad), 15 (I1a), 19-12 (II5e, 2, 10, 18 (Tebala 1), 65 (Tebala 2 noMdha). adhyAya 14 : 1 (Arata), 3-4 (II), 23 (I3), 2-4, 19, 26-17 (Tebala1), adhyAya 15 : 1 (I1a, I 1c) 1-15 (I1civ) 1-15, 16-18 (II1a), 1-5, 6-15, 16-19, 20 (3), 7 (IIg), 7-8, 16-18 (II1b), 7, 16-18 (II1d), 16 (II1c, IIrad), 16-18 (II1e i-iv, pad), 6-7, 12-15, 18-20 (Tebala 1). adhyAya 16 : 1-17, 18-20, 21-24 (i3), 18-20 (Tebala 1). adhyAya 17 : 23 (In3c), 6 (Tebala 1). adhyAya 18H 42 (Ara, Ia), 47 (3), 61 (1d), 63-64 (ra), 14-58, 64 70 (Tebala 1). ) adhyAya-vizleSaNa ane vivecana 1-6= (I1abc, I a) 7-12= (I1c, 2 2bc, i3). 13-15= (I1e iv). 13-18= (I1a, c, i3) (c) gItA uparanA bhAgyo abhinavagupta (II4c, II5.b) AnaMdagiri (II.3d) bhAskara (IIkad) madhusUdana (II.3.d) rAmAnuja (II.3.d) zaMkara (II.3.d) zrIghara (II.3.d) pariziSTa 2 (a) veda ane upaniSado upaniSado Rve - puruSasUjI (II 3. d) za 5 (I1a) 1,164.46 8 (Tebalara ) noMdha 4.26....... | (IBC) aitareya 2. 11 (II30) 6.47..18 kaTha : 2.10 (38) 1.96-6. 2.15 (Tebala 2 noMdha)

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Vol. XXVII, 2004 gItAmAM nirAkAra sAkAra tattva vicAra 145 2.15-16 (13) 2.18 (ra3) 2.19 (I1a) 3.1-3 (II1) 3.10 (I1a) 3.10-11 (IFa) 3.20 (Tebala 2 noMdha) 6-1 (I1a) 6.7-8 (IIa) chAMdogya H 1.3.3 (II30) 5.9-1. (38) nRsiMha uttara tApanIya 2.92 (II5e bRhadAraNyaka : 2, 4.11; 4.5.12 (3d) 3. 7. 14-15 (II3c). muMDaka = 2.1.1 (TV 2f) (II4b) 3-1.7 (Tabala ra noMdha) (3-2-1. (II3c) maitrAyaNIya = 3 (II1b) zvetAzvatara = 3. 8 (Tebala 2 noMdha) 3. 16.17 (Tebala 2 noMdha) anya zAstro aSTAdhyAyI ( ni) : 4.3.84 (II.2.f) 8.1.67-68 (II.2.fi) manusmRti 1.73 (40) pataMgana yogazAstra (13) auTilca-arthazAstra (13) bauddha pura 4.1-204 (Ara) kAvya kumAraHva 6.67 (ISc) maSTinA (vai1) ( IC). vamaveva (rA) (Arata)

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146 baMsIdhara bhaTTa * SAMBODHI abhinavaguptaH arthazAstra AnaMdagiri upa. Rgvada aita. upa. kaTha upa. kAlidAsa kumArasaMbhava kauTilya gArbe gItA saMdarbha : graMtha-lekha sUci juo gItA Kautilya's Arthasastra, Mysore 1924 juo gItA =upaniSadaH iza vagere 108 upaniSadono saMgraha. nirNaya sAgara presa. muMbaI 1932. Rgvada ed-vedapratiSThAna, navI dilhI 1977. aitareya upaniSada, juo upa. juo upa. juo kumArasaMbhava Kalidasa's Kumarasambhava with Mallinatha's commentary, ed. M.R.Kale motIlAla banArasIdAsa, dilhI 1967. juo. arthazAstra Richard Garbe; Die Bhagavadgita. Leipzig 1905. zrImada-bhagavad-gItA with commentaries by zaMkarAcArya, Anandagiri, nItai3-mAnavaputa, madhusUvana, etc, ed. vA.ta.zAstrI pagazIra, munazIrAma manohara, dilhI 1978. chAMdogya upaniSada, juo upa. R.C.Zaehner. The Bhagavadgita with commentary based on the original sources. Oxford 1969 nRsiMhatApanI (uttara) upaniSada. juo upa. pANininI aSTAdhyAyI....bhAga 1-3. bhArata sarakAra taraphathI prakAzita. motIlAla banArasIdAsa, dilhI 1966. Patanjali's Yogasastra, ed. Rama Prasada, Allahabad 1912 bRhadAraNyaka upaniSada, juo upa. 1HG'ICG-Tfal with it's commentary ed. based on Mss., chAM. upa. jhehanara nRsiMhatApanI upa. pANini uriya MOLALLA bud. upa. bhAskara

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Vol. XXVII, 2004 gItAmAM nirAkAra sAkAra tattva vicAra 147 madhusUdana manusmRti mallinAtha mAiMkara mAlInAra muMDaka upa. maitrAyaNIya upa. modI by Sabhadra Jha. Sarasvati Bhavan Series 944 Banaras 1965 (only upto ch-9-3). juo gItA. manusmRti, with Kulluka's commentary, Bombay 1946 mallinAthanI TIkA, juo kumArasaMbhava V.G.Mainkar, The early antecedents of the Vibhutiyoga in the Bhagavadgita Ch-10. pp. 72-75. H.D.Velankar comm. Vol., Bombay 1965 Angelika Malinar. Rajavidya. Das konigliche Wissen um Herrschaft und Verzicht. Studien zur Bhagavadgita. Wiesbaden 1996. juo upa. juo upa. P.M.Modi. The Bhagavadgita. A Fresh Approach, Baroda 1955. 11 Hafnastar (with 11 commentaries including the commenary by Ramanuja). Gujarati Printing Press, Bombay 1935 Vallabhadeva's Kommentar zum Kumarasambhava----ed. M.S.Narayan Murti, Wiesbaden 1980 Albrecht Weber; Indische Studien 9, Leipzig 1865. zaMkarAcArya, juo gItA. F. Ho Schrader. The Kashmir recension of the Bhrgavadgita. Stuttgart 1930. zrImaddhavitA with zrIdhara-pAdhya, ed. muMbaI 1925. zvetAzvatara upaniSada, juo upa. saMyuniya, ed. fmavuM navI rUpo, Bihar 1959 rAmAnuja vallabhadeva veba2. zaMkara zrADara zrIdhara je. upa. saMyutta(nikAya).

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gujarAtanI prAcIna kalAmAM prAcya lakhANa ravi hajaranIsa.* pUrvabhUmikA dharatI para karoDo varSa pUrve mahAkAya prANIonA hRAsa ane nAza pachI mAnava jIvamayayuga (pleistocene age)mAM vasuMdharA paTe mAnava AgamanarUpI jIvanapuSpa pAgavuM. dharA para pAchaLathI pravezelA mAnave pragatinA badhA sopAna sara karI, avanInuM zreSTha pharajaMda-sarjana hovAnuM puravAra karyuM che. enA jIvana vasavATa ghaDataranI prAraMbhika prakrIyA manovaijJAnika paribhASAmAM "saMskRti" kahevAya che. A mATe puratI pramANabaddha mAhiti, nizcita kAlakrama ke samaya nirdeza atyaMta Avazyaka gaNAyo. pramANabaddha mAhiti ke vigatavAra vRttAMta eTale likhIta svarUpanuM lakhANa. saMskRtinA ugamakAlathI mAnavI lekhanakalAthI abhijJa hato. mAnava-jIvananA A sauthI moTA samayapaTane prAgaitihAsikakAla kahevAmAM Ave che. A nirakSarakAla hovA chatAM, AdimAnava kalA sAthe saMlagna to hato ja. eka abhiprAya anusAra tatkAlIna zailacitro lipinA purvarUpa jevA kahI zakAya. jemAM mAnava-jIvanano Adima pravAha jussApUrNa rIte aviratapaNe vahI rahyo hato. likhita namUnAo ApaNane siMdhu saMskRtinA samayathI maLyA che. je sauthI prAcIna pAMca hajAra varSa pUrvenA che. siMdhulipi mudrAo ane mRtpAtro para kotaravAmAM AvatI. lipi bhAvAtmaka ane citrAtmaka hovAnuM mAnavAmAM Ave che. tenA 288 cihyomAM prANIo ane ropAnA saMkhyAbaMdha citro che. e sAMketika hovAnuM paNa kahevAya che." kamanasibe siMdhulipine saraLatAthI samajavA sahAyarUpa dvibhASI lekha adyApa maLela nathI. A kAraNe haju sudhI to vizvastare vidvAno sarvamAnya rIte siMdhulipine ukelavA mATe asamartha rahyA che. ane AthI ja prastuta lekhamAM sauthI prAcIna manAtA siMdhusaMskRtinA namUnAonI carcA karI nathI. A samayagALAne likhita pramANonI hayAtI chatAM, ApaNI tene ukelavAnI niSphaLatAne kAraNe Adya aitihAsikakAlamAM mUkavAmAM Ave che. jyAre IsvIsana pUrve chaThThI zatAbdIthI aitihAsikakAlanI zarUAta gaNAya che. gujarAtamAM azokanA zailalekho tatkAlIna brAhmIno prAcInatama namUno che. likhita pramANo ane prAcyakalA. aitihAsikakAlanA sauthI prAcIna namUnA brAhmI, kharoSThI ane grIka lipimAM maLyAM che.'

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Vol. XXVII, 2004 gujarAtanI prAcInakALamAM prAcya lakhANa 149 jemAM brAhmIno upayoga cAlu rahyo. jyAre kharoSThI ane grIka samaya sarItAnA vaheNamAM lupta thaI gayA. tatkAlIna samayanI gujarAtanI sImA-hada Aja karatAM judI, vyApaka ane vizALa hatI. bhAratIya pradezamAM zilAcitro aMgenA saMzodhana ekAda zatAbdI jeTalAM prAcIna che. jo ke gujarAtamAM A zodhakhoLano silasilo hamaNA hamaNA chellA paccIsa varSathI zarU thayelo che. adyApI A dizAmAM prAraMbha hoI, samayAMkana AdinA jaTila prazno che. saMzodhana-sarvekSaNanA parIpAkarUpe sAMbarakAMThA jillAnA sAMpAvADA, lAloDA, gaMbhIrapurA, iDara, paMcamahAla jillAnA tarasaMga, bhAvanagara jillAnA camAraDI tema ja vaDodarA jillAnA pAvI-jetapura vistAramAMthI zailAzrayacitro maLI AvyA che. guphAcitroe bhitticitrono prakAra che. zilAcitromAM keTalIkavAra prAcya lakhANa ke akSaro jovA maLe che. mRtpAtra avazeSo ke mATInA vAsaNo para laghucitro, sthApatya sAthe ke philma para prAcya lakhANa ke lekha jovA maLe che. ahIM keTalAMka ochA jANItA aitihAsikakAlanA namUnAonI carcA karI che. 1. sAMpAvADAnA zailacitro ane lakhANa. sAMpAvADAnA zailAzraya-2mAM zvAna, mayUra, hAthIsvAra, ane anya pratIko sAthenA cha citro maLyA che. pratIko samIpe be maurya brAhmInA akSaro maLyAM che. je "no-' vaMcAyA che. tarasaMganA khaDakacitro sAthe maurya lAkSaNikatA yukta brAhmI akSaro maLelAM che. phUla-rUpAMkana, triratna, svatika, sUrya-caMdra, trizUla ane divA jevAM citro sAthe e AlekhAyelA che.12 bhimabeTakA, kharavAI, abacaMda, nirasiMhagaDha ane gvAlIyara jevA sthaLonA zailacitromAM bhaumitika, phala-rUpAMkana ane pratIko sAthe brAhmI akSaro jovA maLyA che. vAkaNakare citra sAthe temano samaya IsvIsana pUrva trIjI zatAbdIthI pahelAM zataka sudhIno nirdhArIta karelo che.14 2. gaMbhIrapurA-IDaranA bauddhazailastupacitro ane lakhANa : gaMbhIrapurA mukAme che ane IDaramAM IDarIyAgaDha jatA mArge rUThIrANInA mahela pAse 3 ema kula nava bauddhazailatUpacitro prApta thayelAM che. A paikI zailAzraya 18mAM eka upara AkSIpta (superimposed) sUpAkAra sAthe brAhmInA akSaro che. avAcya hovA chatAM, e "rAjasa" vAMcI zakAya che. prAcIna lipividyA ane maroDane AdhAre te cothI-pAMcamI zatAbdInA hovAnuM samajAya che. je citronI zailI sAthe samayAMkanamAM sahAyarUpa nivaDyAM che. je AdhAre gaMbhIrapurA-IDaranA bauddhazailatUpacitrone kSatrapa kAlanA aMta bhAge ke zarUAtanA guptakAlamAM mUkavAmAM AvyA che." 3. sAMpAvADAnA zilAcitro ane zaMkhalipi lekhaH sAMpAvADAnA mahAkAlI maMdira sAme uttarAbhimukha guhyAzrayamAM sUrya-caMdra, jaMgalI vRSa pAse zaMkhalipimAM lekha maLelo che. zaMkhalipinA alaMkRta lAla-gerUraMgI phUla-vela rUpAMkananI jema citrita

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SAMBODHI 150 ravi hajaranIsa che. (jUo citra-1) eka yA bIjI rIte zaMkhalipi lekha bauddha viSaya salagna maLyA che. kamanasibe siMdhulipinI jema ApaNe zaMkhalipine paNa ukelI zakyA nathI . AthI AvA vistRta mAhitistrotrathI ApaNe vaMcIta rahyA chIe. anyathA sAbarakAMThAnA zaMkhalipi lekhanI sahAyathI A vistAranA bauddha jagata aMge jANI zakAta. anyatrathI prApta AvA lekhano samaya anuguptakAlano AMkavAmAM Avyo che. AthI hAlanA tabakke eTaluM ja kahI zakAze, ke anuguptakAlanI madhyabhAratanI paraMparA A vistAramAM cAlu rahI hatI. 4. vAyuzilpa ke vAsuzilpa ane lakhANa : zAmaLAjI vistAranI pAMca gaNa ke yakSa ke judA judA devanI pArevA pASANanI pratimAo maLelI hatI. je hAla vaDodarA saMgrahAlaya ane citrAlayamAM surakSita che. A samUha paikI eka zilpa jenuM zIrSa prApta thayela nathI. temAM upavItanI jema ghaMTikAono paTo dhAraNa karelo che. beThaka para prAcIna brAhmInA be utkIrNa akSaro che. je "vAyu" ke "vAsu" vAMcI zakAyA che. vAyunA mUrtividhAna sAthe Ayudho ane mUrti stagata nathI. kotarelA zabdo zilpanuM ke dAtAnuM ke zilpInuM nAma hovA saMbhava che. jo ke akSaro pAchaLathI kotarAyA hovAno paNa saMbhava che. A pratimAono samUha i.sa.nA prathama-dvitIya zatakano gaNAya che. AthI pratimA nIcenA lakhANano sauthI prAcInatama purAvo gaNI zakAze. (juo citra-2) 5. talAjA zaila utkIrNa guphA pAsethI prApta mRtpAtra ane lakhANa A lekhakanA saurASTranA sarvekSaNa daramyAna talAjAnI utkarNa guphA samUha paikI ATha naMbaranA guhyAzraya pAsethI eka likhita muddabhAMDano zeSa bhAga maLelo hato.9 lekhIta hovAthI tenI agatyatA hatI. te ghUMTelA lAla vAsaNa (Red Burnished ware) prakArano che. A prakAranA vAsaNonI banAvaTa saphAIdAra jovA maLe che. je sthAnIka kuMbhAra dvArA nirmAta thatAM lAlA opa caDhAvela vAsaNo (Red Polish Ware)ne te maLatA AvatA hoya che. prastuta TUkaDo ghaDAnA vaccenA bhAgano hovA saMbhava che. ghaDAne yogya rIte tapAvIne taiyAra karyA pachI koI tikSNa ojArathI akSaro kADhelA che. hAlamAM te para traNa akSaro jovA maLyA che. jeno upalo keTaloka bhAga tUTelo che. khAsa to prathama ane dvitIya akSarano uparano bhAga naSTa thayelo che. A kAraNe AkhAya zabdane ukelavAnuM muzkela che. prathama akSara TU bIjo mA ane chello jo vAMcI zakAya che. matalaba ke A bacelo bhAga sumano dekhAya che. prAcIna lipividyAne AdhAre A akSaro devanI morInA lekha sAthe nIkaTanuM sAmya batAve che. A kAraNe prastuta mRtpAtrane kSatrapa paripATInA lekhanA namUnA tarIke gaNavuM joIe. ane tene cothI sadInA aMta bhAgamAM mUkI zakAze. (juo citra-3)

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citra - 1 : zaMkhalipI lekha - lAloDA che | citra - 3 : talAjA - guphA pAsethI prApta mRtpAtra ane lakhANa

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ERE First Popis Pb F Tup sk 1 by HIP Jissh PRE Seer ainstal salie SIPA PIX Ferris I-msey citra - 2 : vasu ke vAyunuM zilpa zAmaLAjI vistAra 0agi musas sbors or to mitoilua cho bus islame2 mont DOOS SIPUS gloo2 XX upimais FF OF 18453 Chile PP fre wr PIC 2.H.V SP ERS T V EP bidf8P (b) P med `mr 2.4.3 07

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Vol. XXVII, 2004 gujarAtanI prAcInakALamAM prAcya lakhANa 151 saMdarbhasUci : 1. AMtara-rASTrIya jainavidyA adhyayana kendra, gujarAta vidyApITha, amadAvAda ane navIna insTiTyUTa oNpha spiricyuMala sAyakolaoNjI, amadAvAdanA saMyukta upakrame "prAcya hastapratavidyAnI eka kAryazALA tAjetaramAM yojAI gaI. A lekhake tA. 13-2-2004nA roja pUrNAhatI dine drazyazrAvya vyAkhyAna ApeluM hatuM. je ukta beya saMsthAnA saujanyathI lekharUpe prastuta che. phoTogrAphsa ela.DI.insTiTyUTa, amadAvAda ane gujarAta rAjya purAtattvakhAtu, gAMdhInagaranA saujanyathI raju karelA che. lekhaka A anvaye beya saMsthAnA RNI che. 2. () zekha ane paMcAla, lalitakalA darzana-graMtha-2, drazyakaLA, aMtargata gulAma mahommada zekha likhita prakaraNa, bhAratIya paraMparA, pR.35 3. ravi hajaranIsa, "purAvastu ane kalA", lekhakanA agAmI graMthamAMthI sAbhAra. 4. (su) parIkha-zAstrI, "gujarAtano rAjakIya ane sAMskRtika ItihAsa', graMtha-1 aMtargata esa.Ara. rAvanuM prakaraNa Agha-aitihAsika saMskRtio, pR.149. 5. uparyukta, pR.149. 6. pravINacaMdra parIkha, "gujarAtamAM brAhmIthI nAgarI sudhIno lipi vikAsa', pR.43. 7. uparyukta, pR.43. 8. ravi hajaranIsa, gujarAtanI zilpa samRddhi eka vihaMgAvalokana, pR.3 9. ema.esa.yunivarsiTI oNpha baroDAnA purAvastuvidyA vibhAga dvArA valabhIpura (saurASTra) utpanana hAtha dharAyela hatuM (1980) A lekhaka ane temanA rAjaya sarakAranA purAtattva khAtAnA sAthIo sarvazrI varmA, citalavAlA, bAroTa, mahetA vagere zibirArthio hatAM. zrI varmAe camAraDInA zailacitronI jANa karatA, A purAvidonI TIme sarvekSaNa hAtha dharela hatuM. 10. ema.esa.yunivarsiTI oNpha baroDAnA purAvastuvidyA vibhAganA pI.ajitaprasAde sukhI khINa sarvekSaNa daramyAna zilAcitro A vistAramAMthI khoLI kAThyAM hatAM. 11. AMtara rASTrakhyAta kalA vivecaka(sva) zivarAmamUrtinI amadAvAda mulAkAta veLAe A lekhakane zabda vAcana ane maurya brAhmI hovAnuM samayAMkana temaNe karI Apela hatuM. lekhaka A aMge teozrInA traRNI che. tarasaMga, bhimabeTakA, kharavAI, abacaMda ane gvAlIyaranA khaDakacitro ane temAnA brAhmI akSaro Aja samayanA hovAnuM sucaka ane sahAyarUpa che. 92. V.H.Sonawane, Rock Painting at Tarsang, Journal of Oriental Institute, Baroda, Vol. 31, 1982, P. 293-299. 43. Vakankar and Brooks, Stone Age Painting in India, 1976, (see style-11, P.98) 14. Ibid, style-11, P.98. 15. (Ed) Dhaky and Jain, Bechardas Doshi commemonation Volume aMtargata Ravi Hajarnis, . "Gambhirpura Rock Painting" P. 101 to 103. 16. ravi hajaranIsa ane varmA, sAbarakAMThAnAM prAcIna zailAzrayacitronuM samayAMkana "vidyApITha", sapTe-okTo, aMka-101, 1979, pR.48 ane ravi hajaranIsa, purAvastu ane kalA, "lekhakanA agAmI prasiddha thanAra graMthamAMthI sAbhAra. 99. U.P.Shah, Sculptures from Samalaji and Roda, Bulletin of the Baroda Museum, 1960,

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152 ravi hajaranIsa SAMBODHI P.127 Note-55, Plate-55. 18. (sa) parIkha ane zAstrI, gujarAtano rAjakIya ane sAMskRtika itihAsa, graMtha-2, aMtargata umAkAMta zAha likhita prakaraNa, zilpakRtio. 19, talAjA mATe juo James Burgess, Antiquities of Kathiawad and Kutch, London 1878-II. 20. hAla A likhita mRtpAtrano bhAga gujarAta rAjya, purAtattva khAtAnAM saMgrahamAM surakSita che. vadhu mATe juo Ravi Hajarnis, An inscribed pot-sherd from talaja, Journal of Oreintal Institute, Vol, XXIV, March-June 1975, No-3-4, P.444. 29. R.N. Mehta and S.N.Chowdhary, Excavation at Dev-ni-Mori, P.120-21, Plate XXV. talAjAthI maLeluM mRtpAtra ane brAhmI lakhANa. citra-3 sAMpAvADA zaMkhalipilekha anuguptakAla. citra-1 vAsu" ke "vAyu"nuM zilpa-zAmaLAjI. vistAra citra-2 purva sahAyaka purAtattva niyAmaka, gujarAta rAjya, amadAvAda. ane hAla, mAnad niyamAka, gujarAta myujhIyama sosAyaTI, ena.sI.mahetA gelerI, amadAvAda. D D D

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kavi maMtrI vastupAla ane tenA samakAlIna kavio* vibhUti vi. bhaTTa 12mI sadImAM zrI hemacaMdrAcAryanuM ziSyamaMDaLa rAjA siddharAja ane kumArapAlanI sabhAmAM prasiddhi pAmyuM tema rANakamaMtrI zrI vastupAlanA dhoLakAnA darabAramAM somezvaradeva kavi ane tenA samakAlIna kavio, vividha rAjyanA maMtrIo, kavio, bhATa-cAraNo vagere gujarAtanuM gaurava vadhAravA mATe temanI kRtiono satata racanAsrota ane rasanAmRta vahAvatA hatA; kemake vastupAla pote mahAkavi, zIghrakavitvazakti dharAvato, guNaratnono pArakhanAra, guNagrAhI, guNapriya, kavitvazaktino protsAhaka ane AzrayadAtA hato. tethI somezvara vagere kavioe tene kAvyagoSThI goThavanAra "sarasvatIputra' kahyo che. te jyAM jayAM jato tyAM tenI AsapAsa kavio, yAcako, dharmapremIo satata vIMTaLAyelA ja rahetA. rAjyavahIvaTamAMthI A maMtrIne mahAkAvya ane vividha stotro racavAmAM rasa hoya to paNa kyAMthI samaya maLato haze? teno nAno bhAI tejapAla, tenA putra ane vastupAlanA putra jayaMtasiMha potAno badho kAryabhAra saMbhALI letA tethI ahIM tene mahAmAtya ke rAjakAraNI tarIke nahi, paraMtu kavi vastupAlano kavivRMdamAM kevo saMparka--saMbaMdha hato, tenA vyaktitvanuM A viziSTa pAsu hatuM teno vicAra karIe. potAnA dharmagurue potAnI yAtrA saMghapati tarIke karelI tenI yAdamAM 'saMghapaticaritra'nI racanA karelI. tenI eka hastaprata vastupAle suvarNAkSare svahaste lakhIne gurubhakti siddha karI hatI. ane tenI aneka nakalo taiyAra karAvIne sarasvatI devInI upAsanA karI; ane eka prata siddhAMtane lagatI suvarNazAhIthI lakhI ane bIjA paMDitoe cha tADapatrIya hastaprato kALI zAhIthI lakhIne taiyAra karI. A rIte 7 karoDa dravya kharcIne 7 sarasvatIkoza-jJAnabhaMDAro taiyAra karyA. zrI kRSNacaritanA AdhAre racelA tenA naranArI IInad mahAkAvyanA pratyeka sargane aMte anya kavie racelA prazastizloka che. vastupAlacarita'mAM jinaharSagaNie ane vastupAle potAnA mahAkAvyane aMte "somezvara ane harihara vagere; upadezataraMgiNI ane jainaprabaMdhomAM e badhA kavionA ullekho jovA maLe che. kavio tene vasaMtapAla' kahetA. zatruMjaya parvata para AvelA zrInAbhisUnuprabhunA darzanAmRtanuM pAna karIne utkaMThita thaIne Adijinezvara prabhunuM navuM stavana vastupAle racyuM je 12 zlokonuM, raivatAdri paranA neminAthanuM 18 zlokonuM pUnarazvaramahAmAtya vastupAle racyuM evuM tenI puSpikA parathI spaSTa che. aMbikAstotramAM gujarAta rAjya saMskRta adhyApaka maMDaLanA 28mA adhivezanamAM vAMcelo nibaMdha.

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154 SAMBODHI vibhUti vi. bhaTTa nUrnaravavavavazrIvAstutiH viDa' che, paraMtu tenI puSyikAmAM to mAtra zrIvAstupAta kahyuM che. "mArAdhanA' mAMnA keTalAka zloko anya kavionA mukhe bolAyelA hovA saMbhava che. jemake prathama zloka somezvarakRta kIrtikaumudI sarga 8 ane karNAmRtasubhASitAvalInA prakIrNa zlokomAM che. e rIte anya zloko paNa vicArI zakAya; ane te zloko vastupAlanI uttarAvasthAmAM pAkaTavaye racAyA hovA saMbhave che. stotranI aMdara kartA-kavinuM nAma nathI mAtra tenI puSyikAmAM maMtrIzvaravastupAtratA mArAdhanA che. temAM kavimaMtrIe potAnA jIvanamAM kaMIka satkRtyo karavAmAM, ArAdhanA karavAmAM bhUlo thayelI hoya tenI kSamApanA ane pazcAttApa vyakta karyo che, ane devInI vadhu nikaTa pragati karavAno nirdhAra vyakta karyo che." AvA sanniSTha satparuSa kavinA samakAlIna kavio to aneka jagyAe ullekhAyelA che je paikI 10 vastupAlaprazastio ane zatruMjaya parvataparanA be "saMvArapAnA' karyA aMgenA zilAlekhorUpe prazastio che;2a emAM jANItA kavio uparAMta dAmodara ane dodara nAmanA be kaviono umero thayo che, te noMdhapAtra che. enA aneka satkRtyonI prazaMsA mATe aneka kavioe kAvyo, nATaka, prazastio, zilAlekhomAM prazastio ItyAdinI racanA karatAM saMtoSa mAnyo nathI. e kavionuM eka "sAhityavartula baMdhAI javAthI sva. pro. bhogIlAla sAMDesarAe potAnA mahAnibaMdhano mukhya viSaya banAvIne temano paricaya Apyo che ; ane hajI paNa tenA sAhityamaMDaLanA anya pratyeka kavi aMge mahAprabaMdha racAya eTalI vipula sAmagrI gujarAta pAse paDelI che. ahIM kavi vastupAlanA samakAlIna kaviomAM agresara kavi somezvara ane vastupAlatejapAlanA saMparkamAM AvelA keTalAka kavionA prasaMgo jaina prabaMdhone AdhAre saMkSepamAM nirUpavAmAM AvyA che. temAMya khAsa karIne maMtrIonI niyuktinI bhalAmaNa uparAMta temanA sukha-duHkhanA sAthI tarIke gADha ane sudIrgha paricayamAM AvanArA ane sAthe rahenArA vastupAla-somezvara uparAMta anya kavio vize thoDo vicAra karIe. eka vAra saMghayAtrA karIne pAcho dhoLakAmAM saMghapati vastupAla praveze che tyAre somezvara ane anya kavio paNa tyAM upasthita hatA. te prasaMge maMtrInA svAgata nimitte somezvare sabhAmAM A zlokanuM vAcana karyuM. pANiprabhAvihitakalpatarupravAlazcaulukyabhUpatisabhA nalinImarAlaH / digcakravAlavinivezitakIrtimAlaH zrImAnayaM vijayati bhuvi vastupAlaH // Ama kahIne somezvare vijayI vastupAlane AzIrvAda ApyA hatA. A parathI somezvara ane anya kavio paNa dhoLakAmAM sAthe ja nivAsa karatA ne prasaMgopAtta kaviyatramAM ke saMghayAtrA jevA zubhakAryomAM upasthita rahetA. bIjA eka prasaMge uparokta zloka sAMbhaLyA pachI vastupAle nIcuM joyuM tyAre e joIne somezvare kahyuM

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155 Vol. XXVII, 2004 kavi maMtrI vastupAla ane tenA samakAlIna kavio 15s ekastvaM bhuvanopakAraka iti zrutvA satAM jalpitaM . lajjAnamraziro dharAtalamidaM yadvIkSyase vedmi tat / vAgdevIvadanAravindatilaka ! zrI vastupAla ! dhruvaM pAtAladvalimuddighIrgharasakRnmArga bhavAn mArgati // " A zloka sAMbhaLIne prasanna theyalA vastupAle somezvarane 44 hajAra dramma InAmamAM ApyA. A ja zloka nAgaDa kavie gAyelo tyAre maMtrIe tene 16 hajAra drama ApelA (pu. pra. saM. pR. 10) - eka vAra maMtrI raivataka parvata (saurASTra-jUnAgaDha pAse) caDI gayo. tenA saMghanA yAtrIo paNa caDI gayA. temanI sAthe somezvara paNa gayo hato. neminAthanI pUjA AratI badhuM pUruM thayA pachI maMtrI phaLa, saMpatti vagere yAcakone vaheMcato hato te joIne somezvare zIghra kavitA A rIte gAI. icchAsiddhi samanvite suragaNe kalpadrumaiH sthIyate pAtAle pavamAna bhojanajane kaSTaM praNaSTo baliH / nIrAgAnagamana manIna surabhayazcitAmaNiH kvApyagAta tadismAdarthikadarthanAM viSahatAM zrIvastupAlaH kSitau / / " vi. saM. 1276-77mAM maMtrI mudrA svIkAryA bAda zubhamuhUrtamAM vastupAla khaMbhAta gayo. tyAM bharUcanA rAjA zaMkhane yuddhamAM pAcho haThAvyo ane vijayI banyo. tenI jItanA prasaMgane vadhAvavA mATe rAjAnI sUcanAthI somezvare tenI A rIte prazaMsA karI zrI vastupAla ! pratipakSakAla ! tvayA prapede puruSottamatvam / te'pi varddharakRte'pi mAtsye dUraM parAjIyata yena zaMkhaH // ahIM puruSazreSTha maMtrI vastupAle puruSottama-viSNubhagavAnathI zreSThatAnI padavI prApta karI. sAthe sAthe mitranI prazaMsA tathA ISTadevanuM smaraNa karyuM che, uparokta prasaMganI mahattAne kendramAM rAkhIne harihare 'zaMgvavyAyA' racyuM. uparAMta arisiMha, jinaharSagaNi, somezvara ityAdi maMtrInA samakAlIna ane uttarakAlIna kavioe vastupAlane navAjyA che. A vijaya pachI maMtrI sainya sAthe staMbhatIrthathI dhoLakA pAcho Avyo tyAre uparokta kavio paNa tyAM upasthiti hovAnuM nizcita che. maMtrI thatA pahelAM vastupAlanI kavitvazakti to vikaselI hatI ja tenA aneka ullekho che. eka vAra samudrataTe nAvamAMthI ghoDA utAravAmAM ApatA hatA tyAre maMtrIe pAse upasthita rahelA mitra somezvarane samasyA pUchI "pravRttei porAziH nitanita: ?" to tarata ja somezvare te A rIte pUrI karI antaHsuptajagannAthanidrAbhaGgaHbhayAdiva // AthI prasanna thaIne vastupAle 16 ghoDA ApIne somezvaranI zIghra kavitvazaktinI kadara karI

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156 hatI. vibhUti vi. bhaTTa pharIthI ekavAra maMtrI vastupAle somezvarane samasyA ApI"ji: ji vA mela: ?'' somezvare e A rIte pUrI karI ApI yenAgacchajjamAkhyAto yenAnItazca matpatiH / prathamaM hi ! : prakhya: jA: ivA mela: ? A vakhate paNa somezvarane 16 hajAra dramma kavi mitra maMtrI pAsethI maLyA. A rIte baMne kavimitronI kAvyakrIDA cAlyA karatI. dAnamaMDapikAmAM aDhaLaka dravyadAna karatA maMtrIne jotAM, koIka kavi somezvare pIyUSApi peza..... zloka kahyo. A sAMbhaLIne maMtrIe somezvarane 23 lAkha (dramma) ApyA. A prasaMga parathI te samayanI dhArmika sahiSNutA uparAMta dhArmika udAratA pravartatI jovA maLe che. SAMBODHI A parathI kavivRMda mAtra rAjadarabAramAM ja nahi paraMtu maMtrI jyAM jAya tyAM, yAtrAsthaLoe paNa ane maMtrIe yojelA kavitvasatramAM paNa ekaThAM thatAM. ekavAra potAnI vRddhAvasthA najIka AvatI joIne udAra cahere pRthvI para nIce jotAM maMtrI beThA hatA. manamAM yAtrAe javAno vicAra karatA hatA tevAmAM tenI pAse somezvara Avyo, tene besavAne Asana ApyuM tyAre somezvare AjubAju jotAM jotAM kahyuM - annavAnai: paya:pAna: dharmasthAnaiRR bhUtalam / yazasA vastupAlena ruddhamAkAzamaNDalam // 1 A ja zloka bIjA koIka kavie 9 vAra maMtrIne kahyo tethI maMtrIe te badhAne 9 hajAra ApyA. uparokta zlokanA prasaMga 52thI vastupAlano chellI yAtrAno vicAra hovA saMbhave che. ane kavinI paNa maMtrI sAthenI chellI mulakAta hovI joIe. uparokta zloka anya prasaMge koIka brAhmaNe sabhAmAM pravezatI vakhate, maMtrIe Asana ApyuM tyAre bolyo ema paNa noMdhAyuM che. baMne maMtrIo e eka vAra khUba ja dhana, bhUmi vagere somezvara vagerene tathA garIbomAM vaheMcyuM. tyAre somezvare eka zloka kahyo sUtre vRtti kRtA pUrvaM durgasiMhena dhImatA / visUtre tu kRtA teSAM vastupAlena mantriNA ||1 vastupAle niSkaMTaka rAjya vIsaladevane sopyuM te prasaMge paNa uparokta zloka noMdhAyo che, paNa 'koIka kavi'e kahyo e rIte.

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157 Vol. XXVII, 2004 kavi maMtrI vastupAla ane tenA samakAlIna kavio Ama eka ja zloka judA judA saMdarbhamAM noMdhAyelA jovA maLe che. A parathI somezvara kavi satata rAjasabhAmAM hAjara hovAnuM pratIta thAya che. maMtrI vastupAle somezvaranI rAjaguru ane kavi tarIke prazaMsApUrvaka oLakhANa ApI te somezvare potAnA "ullAgharAghava' nATakanI prastAvanAmAM kahyuM ke caulukya rAjAo jenA caraNamAM vaMdana karatA, rANaka viradhavala tene pitA tulya sanmAna karIne vaMdana karato. godharAnA ghUghula rAjAno parAjaya karIne maMtrI tejapAla dhoLakAmAM pravezyo. lAkaDAnA pAMjarAmAM pUrelA dhaMdhulane vIradhavala samakSa arpaNa karavAthI prasanna thayelA viradhavale sabhA bharIne tejapAlanuM svAgata karyuM ane tenA izArAthI somezvare prasaMgocita zloka kahyo mArge kardamadustare jalabhRte gartAzatairAkule, khinne zAkaTike bhare'ti viSame dUraM gate rodhasi / zabdenaitadahaM bravImi mahatA kRtvocchritAM tarjanI mIdaze ane vidAya dhavatte voTuM mAM : kSa: 2 pu.pra.paM.. 62 yAtrAe baMne maMtrIo nIkaLyA tyAre temane bheTamAM maLeluM suvarNa, dravya hatuM. tethI baMne bhAIoe maMtraNA karIne e dravya dharma-puNya kArya mATe kharcavAno nizcaya karyo, kemake dravyane bhUmimAM saMtADavA jatAM bIjuM aDhaLaka dravya prApta thayuM. AthI somezvare prazaMsA sAthe zAstrabodha yAda karyo panthAmameko na kadApi gaccheditismRtiproktamiva smarantau / tau bhrAtarau saMsRtimohacaure saMbhUya dharme'dhvani sampravRttau // 1 A rIte A maMtrI belaDInA satata sAhacarya pratye somezvare ApaNuM dhyAna doryuM che ane ApaNane te baMne sAthenuM somezvaranuM paNa sAhacarya pratIta thayA vinA rahetuM nathI. AthI somezvara ane maMtrIo paraspara gADha paricaya dharAvatA mitro paNa haze ja tethI parasparanI muzkelImAM paNa kAma lAgatA hovA joIe evuM keTalAka prasaMgo parathI samajI zakAya che. baMne maMtrIone "ghaTasarpanI kasoTImAMthI pasAra thavuM paDeluM, temAMthI somezvare temane choDAvelA. khAsa karIne vIsakleva rANaka banyA pachI evI kasoTIo maMtrIone thayelI. vIsaladevane tenuM rAjya niSkaTaMka banAvIne soMpyuM to paNa ! bIjA koIka prasaMge somezvare vastupAlamAM kyA guNo che tenuM varNana karyuM bANe gIrvANagoSThI bhaNati maghavati brahmabhUyaM prapanne, vyAse vidyAnivAse kalayati ca kalAM kaizavI kAlidAse / mAghe moghAM maghonaH saphalayati dRzaM cAdya vAgdevatAyAH, so'yaM dhAtrA dharitryAM nivasanasadana prastute vastupAlaH // pu.pra.saM.pR. 74 ahIM vastupAlanA kAvyatattvanI bANa, vyAsa, Indra, kAlidAsa ane sarasvatI devInA saMdarbhamAM

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158 vibhUti vi. bhaTTa SAMBODHI somezvare prazaMsA karI tethI tene maMtrIe 10 hajAra dramma ApIne kadara karI. vAmanasthalInA somAditya uparAMta mAdhava kavie "sarasvatI saMgatakAMtamUrti jJo kahyo. tene paNa 40 dramma ApyA. A uparAMta naracaMdra ane narendraprabhasUri paNa maMtrInI sabhAmAM hatA. temaNe paNa vastupAlanA prazastizlokonI racanA karI che. te paNa sacavAyA ane prasiddha thayelA che. eka vAra tadmana (thAmaNA)nA zrI pArzvanAthane namavAne vastupAla-tejapAla saMgha laIne AvyA. saMghanA AgrahathI mallavAdI adhyakSane bolAvyA. adhyakSe samasyA jevo zloka maMtrIne kahyo. te maMtrIne zRMgArabharyo lAgyo... e pachI 8mI rAtrie kavionI sabhAmAM vividha zloko kavioe rajU karyA (pra. mo.). e badhAne maMtrIe 10 hajAra ApyA. e zloko paikI jayasiMhasUrikRta vastupAtatenapAtaprata, zlo. naM 76; . vo. zloka naM 273, pR. 110, e pachIno zloka naM. 274-275 koIka kavie" nahi paNa somezvare uccAryA hovAnuM spaSTa che, kema ke te "vastupAlacarita' ane naranArAyagAnandra mAM (pR. 73) paNa ulikhita che. - pu.pra.sa.mAM vastupAtapravadhU pUro thatAM pahelA temanA mRtyu pachInA zloko paikI pahelA 8 zloka (212-229) pR. 71 5. yazovara ke je jAlorano maMtrI uparAMta sthApatyakalAno paNa jANakAra hato, maMtrI sAthe yAtrAe paNa jato. teNe e zloko racyA che. tenI prazaMsA somezvare kIkI.nI "kavivaMdanA'mAM karI che. e pachInA 8-24 (naM. 230-266) zloka somezvaradeve racelA che. - kavi harihara ane paM. somezvaranI vacce vaimanasya pachI maitrIno prasaMga jaina prabaMdhomAM prasiddha che. (pra. ko. 'riTarapravadhU', pR. 16-63). zrI harSa (I. sa. 1174nI AsapAsa)no vaMzaja harihara kavi gauDa (baMgALa) dezano siddhasArasvata hato. te gurjara bhUmi para Avyo tyAre tenI sAthe baso ghoDA, 500 mANaso, 50 hAthIo ane khUba anna, je tene dAnamAM maLeluM hatuM te sAthe lAvyo hato. dhoLakA gAmanI bhAgoLe te AvI pahoMcyo, pachI teNe eka hAjara javAbI vApaTu baTu ziSyane traNa zloko ApIne rANaka vIralanI sabhAmAM mokalyo. teNe rANakane teno zloka tathA zrI vastupAlane teno zloka AzIrvAdapUrvaka harihare mokalelA te saMbhaLAvyA tethI baMne khuzI thayA. pachI vastupAla te baTune laIne 5. somezvara samakSa Avyo ane baTue hariharano zloka saMbhaLAvyo. tethI kadAca aMjAI jaIne ke IrSyA ke mAtsaryathI somezvare nisAso nAkhyo, ane nIce joyuM. baTuM kyAre jato rahyo eno khyAla na rahyo. viradhavala ane maMtrI hariharanA zlokothI tenA guNonI carcA karIne AnaMdita thayA ane bIje divase "khAsa sabhA bharIne khUba mAna-dAna ApIne satkAra karIe." ema maMtrIe kahyuM. "barAbara che" rANake kahyuM. baTu uThIne hariharanI pAse gayo ane rANaka maMtrInI sajjanatA ane somezvaranA durmAnasanuM varNana karyuM. tethI harihara somezvara pratye gusse thayo. savAra paDI. rANaka maMtrI cAra varNo ane vidvAnonI samakSa badhA upasthita thayA. harihara maLyo. teNe vIradhavala pratye kahyuM :

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Vol. XXVII, 2004 kavi maMtrI vastupAla ane tenA samakAlIna kavio 159 zaMbhunasAMnidhI suradhanI mUDjha TradhAna: sthita:.... ...tava pratApadanuM jJAtvotvAM pavinam II - dRSTastena zarAnkisnabhimukha....dRSTo yena raNAGgaNe sarabhasazcaulukyacUDAmaNiH // 162-163 paMDite baTune pUchayuM : "A sabhAmAM somezvara che ke nahi?' baTue kahyuM "e krodhane lIdhe AvyA nathI'. e enA pratye vaimanasya dharAvato thayo. tyArathI evuM jANIne te sthira Ubho rahyo. pachI hariharano sabhA praveza thayo. rANake tene mahela, vastra, cAkara, ghoDA, sonuM-cAMdI vagere ApyuM. A kevo camatkAra? pote ApavA sAthe lAvelo ane ahIM tene uparathI maLyuM ! e maMtrIne ghera gayo. moTI sabhA bharAI. maMtrIe UbhA thaIne kahyuM : - mudhA madhu mudhA sIdhu mudhA so'pi sudhArasaH / AsvAditaM manohAri yadi hariharavacaH // 164 // paMDite kahyuM, deva ! laghu bhojarAja ! tame dhyAnathI sAMbhaLo. ame paMDita chIe. amArI mAtA sarasvatI che... e pramANe kAvyagoSThI thatI hatI tevAmAM koI eka A zloka moTethI bolato bolato tyAM Avyo tevasvanaMtha ... prItyAdiSTo'yamuSyAMstilakayati talaM vastupAlacchalena // 168 / / e pramANe teNe lAMbu kAvya kahyuM, tene ghaNuM dAna ApIne maMtrIe 'phatpavruka'nuM biruda sArthaka karyuM. ane te yAcaka paNa saMtuSTa thayo. keTalAka divaso vyatIta thayA pachI paMDitonI sabhA maLI tyAre somezvaranI upasthiti hatI tyAre rANake hariharane kahyuM, "paMDita ! A gAmamAM ame varanArAyaNa nAmano mahela karAvyo che. tenI prazastinAM 108 kAvyo somezvaredeva pAse karAvyAM che. te ApazrI dhyAnathI sAMbhaLo emAM eTalI zuddhi che ke jethI tamane tenA jJAnano cokkasa khyAla Avaze." "mahAlakSmInI dRSTie jotAM emAM kaMI nANAnI parIkSA karavAnI hoya? harihare kahyuM, "to te kahevaDAvazo.' somezvare e kahyA. te sAMbhaLIne harihare kahyuM- "deva! amane A kAvyo sArI rIte paricita che. ame jyAre mALavAmAM AvelI ujjayanImAM gayA hatA tyAre tyAM AvelA sarasvatIkaMThAbharaNa mahelamAMnA gabhArAmAM AvelI paTTI para zrI bhojadevanA A varNananAM kAvyo ame joyAM che. jo vizvAsa na Avato hoya to te anukrame saMbhaLAvuM" ema kahIne anukrame aTakyA vinA, bhUlo vinA teno kaDakaDATa pATha bolI gayo. AthI rANaka duHkhI thayo. khalajano prasanna thayA. vastupAla vagere sajjano vyathita thayA. sabhA vIkharAI gaI. somezvara to jANe haNAI gayo ke marAI gayo ke jaDAI gayo hata rUva, mRta rUva, mUta rUva, gaDita rUva kAti: somezva: | gatiH dat DriyA vinaM raIti gRheDapi vA tathA rAjJAtinA manasya ? evo te ghera gayo. te potAnA gharamAM paNa potAnuM moM batAvato nathI to rAjasabhAmAM javAnI to vAta ja zI?

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160 vibhUti vi. bhaTTa SAMBODHI have somezvare vastupAlane ghera jaIne kahyuM- he maMtrI ! e zloko to mArA ja che, bIjAnA racelA nathI. mArI kavitvazakti to tuM jANe che. harihare e rIte mane vagovyo che. have huM zuM karuM?' maMtrIe kahyuM, 'tenA ja zaraNe jA." kemake bhajate videzamadhikena jitastadanu pravezamathavA kuzalaiH / mukhamindurujjvalakapolamitaH pratibhAcchalena sutanoravizat // e nyAye paMDite kahyuM-"to tene tyAM mane laI jA." maMtrIe e pramANe karyuM. paMDita somezvarane bahAra besADIne maMtrI jAte hariharanI pAse gayo, ane kahyuM-"paMDita somezvaradeva tArI pAse vinaMtI karavA mATe Avyo che." harihara hasyo. potAnI pAse bolAvyo. tene Ubho karIne bheTIne moTA Asana vagerethI satkAra karyo. somazvare kahyuM-"paMDita ! pArakA kAvyanI corInA kalaMkarUpI kAdavamAMthI mane ugAro.' jemake Agatasya nijagehamapyareauravaM vidadhate mahAdhiyaH // mamamAtmasadanaM sameyuSo gISpatiLadhita tuGgatAM kaveH // 8 // 12 harihare saMtuSTa thaIne kahyuM- "Apa ciMtA na karazo. tamane pharIthI gaurava-mAna apAvIza." maMtrI ane somezvara potapotAne ghera gayA. bIje divase prAtaHkALe rANakanI sabhA bharAI. temAM somezvarane bolAvaDAvyo. sabhAnI zarUAta thaI. harihare kahyuM, "sarasvatI devIno jaya thAva, jemanI kRpAthI mane kavitvazakti prApta thaI.' zrI vastupAle pUchyuM, "zuM kaho cho ?' harihare kAverItaTa para sArasvata maMtra siddha karIne pote 108 zloko, pada, koIka vastu, chapadI kAvyo-yAda rAkhI zakavAnuM varadAna prApta karyuM hovAthI somezvare je 108 zloko kahelA, te barAbara e samaye sAMbhaLIne pharIthI te pote sabhAmAM bolI gayelo.' hariharanAM AvAM vacanothI sabhAnA lokonAM mana zAMta thayAM. rANake kahyuM-"to paMDita ! somezvarane Avo kalaMkita tame kema karyo ?' harihare moTethI jaNAvyuM, "deva! rANendra ! somezvara paMDite mArI avajJA karelI. te manamAM mane khUMcI hatI. tenuM phaLa meM tene ApyuM. jemake priyaM vA vipriyaM vApi savizeSaM parArpitAt / pratyarpayanti ye naiva tebhyaH sApyurvarA varA // 9 // rANake kahyuM- tethI ema banyuM. e pachI e baMne sarasvatIputro vacce paraspara prema thayo. baMne bheTyA. somezvara niSkalaMka thayo. haMmezAM madhura vArtAlApa thatA. ekavAra harihare "naiSadhakAvyamAMthI keTalAka zloko prasaMgane anurUpa kahyA. zrI vastupAle enAthI prasanna thaIne kahyuM-"are ! A kAvyo to pahelAM sAMbhaLyAM nathI." "paMDita ! kayo graMtha che ?' maMtrIe pUchyuM. paMDite kahyuM-"naiSadhakAvya'. 'teno kavi koNa?" "zrI harSa." vastupAle kahyuM-"to mane tenI nakala=Adarza batAvo." paMDite kahyuM-"A graMtha bIje kyAMya nathI. cothA praharamAM e pustikA ApIza." harihare e nAnuM pustaka ApyuM. maMtrIe rAtre jaladI lakhanArA lahiyAo dvArA navIna pustikA lakhAvIne taiyAra karAvI. jIrNa dorIthI bAMdhI kapaDAmAM mUkIne, dhULavALI karIne rAkhI mUkI. savAre pustikA paMDitane ApI. "A tamAruM potAnuM naiSadha lo." paMDita

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161 vol. XXVII, 2004 kavi maMtrI vastupAla ane tenA samakAlIna kavio pustikA lIdhI. maMtrIe kahyuM "amArA bhaMDAramAM moTe bhAge A zAstra che, evuM amane yAda che. bhaMDAra juo' tarata ja navIna prata kheMcI-hAjara karI. jevI choDI-pustaka ughADyuM-ke nipaya kSitirakSaNa: thA......thI "naiSadha'no AraMbha joIne paMDita harihare kahyuM "maMtrI ! A tArAM ja karatUta che. AvI buddhi, AvAM kArya bIjAnAM na hoya." "vIdazeSa kAryeSu nIcastha mate matiH" harIphapakSane tame yogya daMDa karyo. jaina-vaiSNava-zaiva zAsanonI sthApanA karI, te rAjAnA vaMzane yogya thayuM... te pachI varadhavala "saporIvArcanavarSa" birudathI prakhyAta thayo. gauDa paMDita harihara gujarAtamAM AvIne rahyo eTaluM ja nahi, somezvarano dveSa chatAM rAjasabhAmAM Adara pAmyo. pachI to te baMne vacce sAro meLa jAmyo hato. tethI to somezvare kIrtikaumudImAM hariharanI prazaMsA karI che svavAkpAkena yo vAcAM pAke zAstyaparAn kavIn / zuM riharaH soDamUt vInAM zAsanam II kI. kau. sa. 1, glo. 25; pra. ko. pR. 58 harihara kavinA racelA 20 zloko arjunadevanA kAMTelAnA zilAlekhamAM kotarAyelA jovA maLe che. temAM maMtrI udayathI sAmaMtasiMha sudhInI paraMparAnI prazasti che. (gu. ai. le. bhAga 3, pR. 206 hariharanuM kavi tarIke e samaye viziSTa sthAna hovuM joIe. tethI prabaMdhakozamAM svataMtraprabaMdha zrI ratnazekhare Apyo che. gujarAtamAM naiSadhacarita vastupAle eTaluM pracalita karyuM ke tenA paranI "saMketa"3 TIkAnI racanA thaI ke jethI te mahAkAvya sarala banI zake. 3e A harihara mokSArka (mokSAditya)no putra hovA saMbhava che, jeNe "bhImavikramavyAyoga' racyuM che. tenA putra harihare "pArthaparamavyAyA' nI racanA karI che (gu.ai. le. bhA. 3, lekhana 216 a tathA tenI pAdaTIpo, pR. 204-5 ) A prasaMga banI gayA pachI keTaloka samaya pasAra thaI gayo. teno vasavaso hariharanA manamAM rahI gayelo ane e kIrtikalaMkanI pIDA somezvaranA hRdayamAM rahI gayelI kharI. tethI ja kadAca somezvare dhoLakA choDIne somanAtha thoDo vakhata rahevA javAnuM pasaMda karyuM haze. e aMgeno prasaMga prabaMdhamAM A rIte noMdhAyo che eka vAra harihara devapaTTaNamAM somezvarane maLavA gayo. hariharane joIne somezvare A pramANe 'kva yAtu kvA yAtu kva dAtu samaM kena paThatu / kva kApyanyavyAja racayatu sadaH kasya vizatu // khalavyAlagraste jagati na gati: kvApi kRtinAmiti jJAtvA tattvaM hara ! hara ! vimUDho hariharaH // 11 //

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162 vibhUti vi. bhaTTa SAMBODHI sAkSAma nRpa prasAda .... vachacamatsyapAm II?rA Ama bolIne potAnI saMpattino a nAga hariharane ApIne bAkIno ardho bhAga sAthe laIne dhoLakAnA rANaka ane maMtrInI rajA laIne potAno svArtha sAdhavA kAzayAtrAe gayo. amara kavi ane somezvara kavi aNahilapattananI pAse vAyaTa nAmanuM mahAsthAna hatuM. te 84 mahAsthAnomAM ananya uttama hatuM. parapurapravezavidyA'nA jJAtA zrI jIvadevasUrinA vaMzaja zrIjinadattasUrinA ziSya amara paMDita prajJAlacUDAmaNi' hatA. zrI jinadattasUrinA ziSya kavirAja arasiMha pAsethI temane "siddha sArasvata' maMtra prApta thayo hato. amara kavie te maMtranA japa-tapa rAjAnA khajAnacI padmanA vizALa mahelanA eka ekAMta khUNAmAM vrata karIne bhAratI devIne prasanna karIne "siddhakavi thavAnuM ane rAjAnA mAnanIya thavAnuM varadAna prApta kareluM. e pachI te "kaviomAM mukhya thayo. teNe "kAvyakalpalatA' nAmano kavizikSAno graMtha, "chaMdoratnAvalI," "sUktAvalI", "kalAkalApa", "bAlabhArata'nI racanA karelI che. ( . . pR. 61) visaladeva rAjA dhoLakAmAM rAjya karato hato (prabaMdhakAranI nAma ke sthAnanI noMdhamAM kaMIka vigata doSa lAge che, tyAre A kavine (samakAlIna) kavivaMde 'veLIpALa' biruda ApI navAjayo tevI enA kavitvanI khyAti hatI ane mahArASTra vagerenA rAjAoe enuM pUjana kareluM evuM sAMbhaLeluM (. . pR. 62). rANaka rAjA viradhavala pachI visaladeva rANaka rAjAno paNa somezvara mAnIto kavi hato. amara kavinI khyAti sAMbhaLIne vIsaladeve maMtrI vaijala dvArA amarane sanmAnapUrvaka sabhAmAM bolAvyo. svAgatavidhi thaI gayA pachI amara kavie be zloko kahyA. tenAthI bIjA kavio prasanna thayA. rAjAe sabhApaDitone saMbodhIne kahyuM : ""kavIndro ! sAMbhaLo, amara kahe che te sAcuM che, jo deva(somezvara) te zodhIne sAcuM che ema kahe to." te pachI somezvare tene eka samasyA ApI - yathA "zaSaMAM saiva vandI mama navatirabhUllocanAnAmazIti' / amare tarata ja te samasyA suMdara rIte A pramANe pUrI karI dIdhIkaissaa bhUSA ziro'kSNAM tava bhujagapate !.....navatibhUllocanA // 4 // ahIM mastakonI AMkho-munna-zIrSa upara hovI yogya che evI yogya guNa-vANInI kalpanA madhyamapadalopI samAsanA prayogathI kAvyacamatkRti siddha karI ApI che. dvanda samAsamAM prANInuM aMga ekarUpa gaNAya che tethI A yogya ja che. te pachI vAnasthatI (vaMthaLI)nA somAditye" kRSNanagaranA rahevAsI kamalAditye, vIsalanagaranA rahevAsI nAnAke ApelI samasyAo amara paMDite pUrI karelI. Ama kavionI 108 samasyA pUrti A kavie karI tethI rAjAe "kavisArvabhaumazrI amara'nuM biruda ApyuM hatuM (. vo. pR. 63). pu. pra. zoSa kAra kahe che ke jinadattasUriziSya amara bIjA dezamAMthI gujarAtamAM AvI caDyo. e sArasvatamaMtranA prabhAvathI mahAkavi banelo. tyAra pachI somezvara kavinA

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Vol. XXVII, 2004 kavi maMtrI vastupAla ane tenA samakAlIna kavio 163 sAMnidhyane lIdhe "ghAta' ane "ImArata'nI racanA karI. e pachI somezvaradeve vIsaladevane vinaMtI karI, rAjan ! kartA to A ja kavi che, paraMtu rAjAe graMthano vRttAMta jaNAvavAnuM kahyuM tyAre graMtha jovAnA hetuthI tenI pUjA karI. ekavAra vastupAlanI "ghaTasarpanI divya-kasoTI thayelI. tenI kavi-mitra somezvare kevI rIte pAchI kaDhAvelI te joIe. rAjA visaladeve pahelAnA snehane lIdhe vaDanagaranA brAhmaNa nAgaDane pradhAna banAvyo. maMtrI vastupAle to pahelAM tene nAnuM AvakakhAtuM ja soMpyuM hatuM. paraMtu have to e rAjAno samarAka nAmano aMgarakSaka hato.te svabhAve nIca hato. have taka maLatAM teNe uparAja rANaka vIsaladevane kahyuM, "deva ! A baMne (vastu. teja.)nI pAse aDhaLaka dhana che te mAgI lo." rAjAe paNa e baMnene bolAvIne kahyuM"dhana Apo". baMnee javAba Apyo. "zatruMjayAdi tIrthomAM amAruM dhana vaparAI gayuM che tethI amArI pAse nathI." rAjAe kahyuM tenI khAtarI karAvavA kasoTI Apo." maMtrIoe kahyuM, "Apane ThIka paDe te kasoTI pharamAvo." rAjAe "ghaTasarpa" AgaLa dharyo. lavaNaprasAde evuM ayogya kArya na karavA visaladevane jaNAvyuM. (te vakhate te jIvato hato, paraMtu vRddha-nivRtta haze.) paraMtu navo banelo rANaka abhimAnI thaI javAthI teNe tenuM sUcana sAMbhaLyuM nahi. te vakhate hAjara rahelA somezvare visaladevane eka zloka kahyo mAsAnmAMsalapATalAparimalavyAlolarolambataH prApya prauDhimimAM samIra ! mahatIM hanta tvayA kiM kRtam ? sUryacandramasau nirastatamasau dUraM tiraskRtya yat pAdasparzasahaM vihAyasi raja:sthAne tayoH sthApitam // 93 // pra. ko. pR. 125 vividha tIrthakalpa (pR. 80)mAM A prasaMge uparokta zloka pachI somezvare umeryuMtyoH puruSaratnayovRtazeSamAditaH utpattisvarUpaM ca lokaprasiddhita eva avagantavyam // 17 rANake e divya pAchuM lIdhuM. somezvaranI kavitAmAM paNa tenA vyaktitva jeTaluM ja baLa ane prabhAva ahIM jovA maLe che. kavimitra vastupAla-tejapAlanuM sanmAna jaLavAya tethI temanI jIvaleNa kasoTImAMthI ugArI levAno somezvarano A saphaLa prayAsa kahevAya. vIsaladevanA samayanA eka bIjA prasaMgamAM paNa somezvare vastupAla para AvI paDelI mRtyudaMDa jevI AkarI sajAmAMthI kevI rIte ugAryo te joIe. koI eka vakhate jyAre vastupAlamaMtrI dhoLakAmAM raheto hato tyAre vastupAlanA gurunI pauSadhazALAnA upalA meDA(nI bahArI-je rAjamArga para paDatI haze-)nI bArImAMthI koI kSullaka = halakA nokare-nIce kacaro pheMkyo. te samaye rathamAM besIne rANaka vIsaladevanA siMha nAmanA mAmA e mArga parathI pasAra thatA hatA. tenA para e kacaro paDyo. tethI e gusse thayo. tethI teNe vacce AvIne dhamakIpUrvaka tarjanI AMgaLIthI tene Thapako ApatAM kahyuM

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164 vibhUti vi. bhaTTa SAMBODHI "huM rAjAnA mAmA jeThuAono siMha chuM. te tuM mane oLakhato nathI ?' e evuM tiraskArabharyuM ane abhimAnapUrvaka bolIne potAne ghera gayo. (pra. ko. pari. 152, pR. 126). A badho banAva bapore maMtrI vastupAla bhojanano pahelo koLiyo leto hato tevAmAM ja kSullaka tyAM raDato raDato gayo ane teNe potAnI pITha kholIne batAvatAM badho vRttAMta jaNAvyo. maMtrIe jamyA vinA ja UThIne kSullakane AzvAsana ApIne pauSadhazALAmAM pAcho mokalyo. pachI teNe potAnA mANaso samakSa moTethI kahyuM : "are kSatriyo ! tamArAmAMthI koI eka paNa evo samartha che ke je mArA mananI apamAnanI Agane zAMta kare?" e badhAmAMthI bhUtabhRguNapAla nAmanA eka kSatriye kahyuM- "deva ! AjJA karo. huM to tamane prANanuM dAna karavA chatAM paNa tamArI kRpAnuM RNa cUkavI zakuM tema nathI. tene khAnagImAM-ekAMtamAM laI jaIne maMtrIe AjJA karI-jeThuA vaMzanA rAjAnA mAmA siMhano jamaNo hAtha chedIne mane bheTa Apa." e rAjaputra "tema ja thaze' kahIne bapore ekalo siMhanA gharanA AMgaNe Ubho rahyo tyAre siMha rAjAnI kacerIethI pAcho AvI gayo hato. rAjaputre tenI AgaLa AvIne praNAma karIne kahyuM.-"maMtrI vastupAle kaMIka khAnagI kAma mATe mane tamArI pAse mokalyo che. tethI Apa mArI vadhu najIka AvIne samajI lo." evuM kahevAthI te tenI jarAka vadhu najIka AvIne jevo sAMbhaLavA mATe taiyAra thayo ke tarata ja maMtrInA sevake siMhano hAtha potAnA hAthamAM lIdho ane charIthI ekadama chedIne te chUTo paDelo hAtha laIne. "zvetAMbarano parAbhava thayo evuM kahIne, tenA caraNa vaMdIne te bhUtabhroNapAla doDato maMtrI pAse gayo ane pelo hAtha dharI dIdho. AthI maMtrIe enAM vakhANa karyA. te hAtha potAnI havelI AgaLa (badhAnI najara paDe te rIte) bAMdhyo. ane potAnA Aptajanone jaNAvyuM, "jemane javuM hoya te potAne ghera jAya. amAre baLavAnanI sAthe vaira thayuM che. maraNa hAthamAM ja che.' ema kahIne maMtrIe badhAne choDI mUkyA. te badhAe kahyuM. "svAmInI sAthe amAre maravuM ke jIvavuM evuM ame nakkI karyuM che." evo nirdhAra kahyo. tyAra pachI gAmanA moTA daravAjAonA AgaLA daIne baMdha karIne) potapotAne ghera surakSita kavacathI sajja thaIne potAnI havelI upara UbhA rahyA. dhanuSya, DhAla, niSaMgI (astra) vagerethI sajja thayA. pachI siMhanI potAnA bAMdhavo vagerenI moTI pariSada bharAI. badhAe vastupAla pAse jaIne kahyuM- vastupAlane putra, pazu, bAMdhavonI sAthe ame haNIzuM' evI pratijJA kahIne dhamakI ApIne jeThuA sainya cAlyuM gayuM. rAjAnA mahela AgaLa jevuM e ToLuM AvI pahoMcyuM tyAM kakaLATa ghoMghATa thavA lAgyo. e badhAmAMthI eka murabbIe (somezvare?) kahyuM- (A rIte jo viruddha anartha thAya to) e banAva rAjAne jaNAvavAmAM Ave to sAruM. e rIte rAjAne e vRttAMta kahyo. rAjAe jANyo. e vicAra karIne bolyo : aparAdha vinA ke kaMI vAMka-gunA vinA vastupAla koIne jarAya paDato nathI. tame A anucita karyuM che. maMtrInA gurune pIDA thaI che." rAjAe kahyuM ke "jo ema hoya to tame badhA ahIM ja UbhA raho. ame pote je yogya haze te karIzuM.' tyAra pachI somezvaradevane pUchyuM-he guru ! vaDIla ! A badhuM yogya ja thAya che zuM?' gurue kahyuM, "mane tenI pAse mokalo. e ahIM Ave te pachI kaMIka yogya upAya karIe." e maMtrInI havelInA bAraNe pahoMcyo. maMtrInI pAse pahoMcelA eNe maMtrInI paravAnagIthI kahyuM. maMtrI ! Ape A badhuM zuM karyuM? (AvA najIvA kArya mATe rajano gaja karI mUkyo !) jeThavAo bhegA maLI gayA

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Vol. XXVII, 2004 kavi maMtrI vastupAla ane tenA samakAlIna kavio 165 che. rAjA paNa eno bhANeja che. te gusse thayelo che. ene zAMta pADo (Apa zAMta thAva) ke jethI huM sulehazAMti karAvI ApuM. AthI maMtrIe kahyuM, "maravAno zo Dara?" jite ca labhyate lakSmI te cApi surAGganA / kSaNavidhvaMsinI kAyA, kA cintA maraNe raNe ? // 94, 11 pra. ko. pR. 127 jIta thAya to lakSmI, sevako, apsarAo maLe, A kSaNabhaMgura kAyAnI maraNanI ke raNAMgaNanI zI ciMtA karavAnI ? guruno parAjaya asahya hoya che. have zuM thaze? jIvitaikaphalamudyamArjitam, luNThitaM purata eva yad yazaH / te zarIrakopalAlanaM kurvate bata kathaM manasvinaH // jIvananuM eka phaLa udyama karIne dhana kamAvavuM, te meLavyuM. zarIranuM lAlana-pAlana karyuM, yaza to AgaLa ALoTe che. mumukSuo A badhuM zarIra mATe, (bhautuka sukha mATe) kare te yogya che ? maMtrIno maravAno evo nirdhAra jANIne gurue rAjAne kahyuM, rAjan ! A jhagaDA (prapaTTa, phATa) maMtrI maravAno ja. agAu paNa A zUravIra yuddhamAM yuddhanA prasaMgomAM zreSTha vijayI thayelo che. e badhuM kahevAno atyAre kaMI pAra Ave tema nathI. tema chatAM vaLI 'zUravIranuM jIvana tuccha taNakhalA barAbara hoya che." evI kahevata pramANe yoddho jarAka vipattijanaka kaMIka kArya karI bese, athavA kaMIka vipatti AvI paDe tene AgaLa dharIne teno ghAta karavAmAM Ave. zuM te yogya thAya che? agAu karelAM kAryo, madada badhuM vyartha to nathI ? bahu rIte te Apano upakArI thayelo che (nahi to) athavA to te zuM moTo samartha svAmI thaI gayo che ke je jUnA sevakonA be-traNanA abhiprAyo sahana na karI zake? amArA jevAnA manamAM paNa devane mATe kevI AzA rAkhI zakAya? evuM badhuM daDhatApUrvaka mRdu svaramAM bolIne rAjAne hAthamAM lIdho vizvAsamAM lIdho). A saMdarbhamAM zrI jinaharSagaNie ane te parathI DaoN. bho. ja. sAMDesarAe somezvaranI mahattA darzAvI che. rAjAe maMtrIne dhIraja ApIne sanmAnapUrvaka laI AvavAnuM kahyuM- guru somezvare tyAM jaIne rAjAnAM vacano maMtrIne kahyAM. ane tene rAjA samakSa lAvavAmAM Avyo. (paraMtu baMdI banAvIne). tene bAMdhelo joIne rAjAe tenA vividha upakAro yAda karIne azrupUrNa netrothI, pitAtulya hRdaye maMtrIne zAMta pADyA- "maMtrI ! ApanA jevo mArA rAjyamAM bIjo koI rAjyavRddhi karanAra nathI. pahelAM to Apa adhikArI hatA. have to rAjyanA mukhya adhiSThAtA cho. (mArA mata pramANe kahuM to A rAjya tamAruM ja che). mArA rAjyanI prakRti (rAjyamaMtrImaMDala) tamArI ja che. nAgaDe tamArI AjJA havethI mAnavAnI che." mAmAne maMtrInA page lagADyo. maMtrIne 107 gAmo ApIne gAmagrAsa ApyA. teNe maMtrIe chedelo siMhano hAtha lokone darzAvyo. loko uzkerAyA ane moTA avAje kahyuM: gurunA haNanArane ame haNIzuM. nyAya-anyAya jovAnuM kAma maMtrInuM che ema rAjAe kahIne maMtrIe rAjayanuM ane jaina matanuM gaurava atyAra sudhI vadhAryuM che ema jaNAvyuM. A rIte vIsaladeva sAthe vastupAlane sArI prIti thaI.

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166 vibhUti vi. bhaTTa SAMBODHI vastupAle saM. 1298mAM svargArohaNa karyuM. zrI naracaMdrasUrie saM. 1287 bhAdrapada vada 10nA divase vastupAla (12 varSa pachI) divaMgata thavAnuM jaNAveluM. te yAda karIne tAvanA vyAdhithI pIDAtA vastupAla tejapAlane tenA putra-pautrAdi parivAranI hAjarImAM potAno mRtyudina jaNAvI dIdho hato. vastupAlanA mRtyu bAda somezvare potAnI vyAsavighA choDI dIdhI hatI. vIsaladeve somezvarane tenuM pada cAlu rAkhavAno Agraha karyo ane vizeSa prAsa-lAbha paNa ApavAnuM jaNAvyuM, paraMtu teNe kahyuM ke vastupAla samakSa vyAsavidyA karyA pachI bIjAnI samakSa huM te na karuM. e pachI e vyAsapITha para rAjAe gaNapatine nImyo (pu. pra. saM. pR. 80). vastupAlanI jema tejapAlanI paNa ghaTasarpanI kasoTI thayelI. khaMbhAta-staMbhatIrthamAM saIda nAmanA vepArInA gharamAM suvarNamizrita dhULa hatI. te tejapAla maMtrInA gharamAM che, evo AkSepa karIne saIdanA bhANAe "ghaTasarpano divya kasoTI karelI. tyAre tejapAle rAjA samakSa kahyuM : "jo saidanI suvarNamizrita dhULa paNa mAre ghera hoya to A ghaDAno sarpa karaDe' ema kahIne saidanA bhANAnA khoLAmAM e ghaTamAMthI sarpa kADhIne pheMkyo ane te maryo. e dhULa 30 karoDa jeTalI kiMmatanI hatI (pu. pra. saM. pR. 73). tenA pariNAme gurjara rAjyalakSmInA uddhAra, saMrakSaNa ane saMvardhananAM kAryo thaI zakyAM. somezvare paNa bhImadevanI sabhAmAM jUnA paricita mitro-maMtrI yugala uparAMta lavaNaprasAda-vIradhavala vageree paNa e kAryamAM sahayoga Apyo gaNAya. kemake bhImadeva pAsethI uchInI sevA karavAne somezvaranI bhalAmaNathI baMnene viradhavale maMtrIpade nImyA hatA. AthI vIsaladevanA kAlamAM vastupAlanI paNa kasoTI thayelI hatI te paNa ApaNe upara joyuM. Ama lagabhaga 20 varSa (vi. saM. 1276-96) vastupAla sAthe, tethIya vadhAre lagabhaga 28 varSa (1276-1304) tejapAla sAthe gADha paricaya somezvarane hato te nizcita che. vi. saM. 1275 pahelAM keTalAMka varSo ane 1300-1311 paryata somezvara aNahila pATaNamAM ane tenI vaccenA samayano gALo teNe dhoLakAmAM vyatIta karyAnuM nizcita che. e samaya daramyAna kumArapAla-jayasiMhanA samayamAM hemacaMdrAcArya ane anya kavitAkSaronA vartula jevuM ja maMtrInuM kavimaMDaLa amara thayuM hatuM.' pAdaTIpa 1. sutItinidrivastupAtra pratisaMprada (su. zrI. va. va. saM.)mAM vastupAla svahaste lakhelI A hastapratane tenA guru zrI udayaprabhasUrie "jaina mukhanI jema A hastaprata ciraMjIvI rahe" tevA AzIrvAda ApyA hatA. 2. purAtanapravadhUsada (pu. i. sa.) pari. 102, naM. 260. pR. 74; pravadhaza (rU. #o.) pari. 748, pR. 201; para. naM. ra62; . . . 3. se, pR. 22-18 mahAvIra jaina vidyAlaya suvarNa mahotsava graMtha (ma. je. vi. yu. mA. pra.) bhAga 2, pR. 301-308, muMbaI, 1968; DaoN. vibhUti vikrama bhaTTa, somezvaranI kRtio : aitihAsika ane sAMskRtika adhyayana, pR. 106, 122-131, amadAvAda, 1989 pa. pra. saM., pR. 61, 74; 4. pravardhIvintAmaNi (. .), pR. 203; 5. . saM. pR. 74; vastupAta prazasti ne , sto-2

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Vol. XXVII, 2004 kavi maMtrI vastupAla ane tenA samakAlIna kavio 167 pu. p. , . 202, naM. 60, pR. 74; . so. pari 748, pR. 201, 5. radda , e. sno. 7, pR. 121, khaMbhAta baMdarethI ghoDAnI AyAta thatI hovAnI vAta somezvare "kIrtikaumudI', sarga 4mAM karI che. 8. pra. le. pR. 121. 8a pra. vo. sno. rU03, vI. kau, saba 9. p. fuM, pR. 201; 5. pra. e. pR. dara; pra. vo., pR. dara 10. pra. Dho. sno. 40, pR. 222, 5. pra. e. pR. 67 11. adhUMjIra paranI 'tenapAtaprata', po. 20, binaharSafkha, "vastupAtarita' 2/6, p. . . 208 12. arthAt mIna rAzimAM, gurunI rAzimAM zukra Ave to paNa zukra ucca banI jAya che. 13. naiSadhakAvyanI sauthI prAcIna TIkAo gujarAtamAMthI upalabdha thAya che. zrI hemacaMdranA ziSya AcArya mahendrasUrie racelI "anekArthakeravAkarakaumudI' nAme jANItI che. A mahendrasUri zrI harSa kavinA samakAlIna hovA saMbhave che. A rIte vividha anya rAjayomAMthI aneka mahAna kavionI racanAo, zAstrAdi, kalAvidyAnA graMtho paMDito gujarAtamAM laI AvyA. e bAbatamAM gujarAta jAgRta ane samRddha hovuM joIe. sva. zrI pro. aruNodaya jAnIe "saMketa' TIkA para adhyayana prakAzita karyuM che, jeo prAcya vidyAmaMdira, vaDodarAnA bhUtapUrva adhyakSa hatA. 13e. harIpha kavionI spardhA-vaimanasya pachI maitrInA prasaMgo ghaNA jovA maLe che. siddharAjanA samaye zrIpAla kavi ane devabodhano prasaMga pra. ciM. (-ahIM yAda karI zakAya.) 14. pra.ko., pR. 18-66 15. anyatra yazodhara kavi kahyo che. 16. pu. pra. . para. 177, pR. 78. 17. arthAt A baMne puruSaratnonAM kula ane lokaprasiddhine barAbara samajIne dhyAnamAM levAM ja joIe. 18. pu. pra. saM.mAM mULarAjanA mAmA ane vastupAlanA guranI pauSadhazALAno mANasa kSullakano prasaMga A saMdarbhamAM yAda karI zakAya evo che. pari. 174, pR. 77 19. somezvara vastupAlanA samakAlIna kavi hariharakRta "zaMkhaparAbhavavyAyoga'mAM eka pAtra tarIke A sevaka yoddhAno ullekha Ave che. zaMkha rAjAnA sAmenA yuddhamAM khapI janAra potAnA vIra subhaTanI smRtimAM vastupAle mULAklezvara maMdira baMdhAvyuM hatuM (pu. pra. saM. pR pa6). somezvare paNa A zUravIra yoddhAno ullekha kI. kau. parizIlana, pR. 63 ane pAdaTIpa 40mAM karyo che, paraMtu prastuta prasaMga vIsaladevanA samaye banyo hoya to visaladeva gurjarezvara banatA pahelAM banyo hovAnuM cokkasa thAya che. vaLI zaMkha-vastupAlanA yuddhano yoddho ane prastuta prasaMgano bhUtabhRguNapAla : bhuvanapAla eka ke judA e vicAraNIya prazna thAya. 20. A saMdarbhamAM "sahastraliMga sarovarano prabaMdha' yAda karI zakAya; kemake temAM siddharAja jayasiMhanI rAjasabhAnA darabArI kaviono ullekha che. temano paricaya zrI jayanta che. ThAkare vistRta rIte Apyo che, svAdhyAya, pu. 21. aMka 3,. akSaya tRtIyA aMka, pR. 260-287 21. tA. 1-2-3 me, 2004nA roja tIthala mukAme "saMskRta adhyApaka maMDaLanA adhivezanamAM vaMcAyela nibaMdha, | | |

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hemacaMdraH kAvyahetuciMtana-jainadArzaniktA ane alaMkArazAstrIya paraMparA ajita ThAkora el: saMskRta kAvyazAstramAM kAvya hetu, kAvyatattvo, kAvyavyApAra ane kAvyanI phalazruti (kAvyaprayojana)no aneka pariprekSyomAM sUkSma vicAra thayo che. kayAreka jUdI jUdI dArzanika bhUmikA to kayAreka jUdI jUdI kAvyazAstrIya paraMparA (kAzmIrI paraMparA, mAlava paraMparA) eka ja tattvanA vividha pariprekSyo prakaTAve che. keTalIkavAra kAvyAcArya amuka tattvane kAvyamAM kendrasthAne pratiSThita kare che. potAnA kAvyaciMtanamAM amuka tattvanuM Foregrounding - agraprastuti-kare che. Ane pariNAme enA kAvyaciMtanamAM vividha kAvyatattvonI, kAvyanA kendrathI mAMDI parigha sudhInI, kAvyAcAryanA darzanane abhivyakta karatI eka AgavI saMracanA - gAThavaNI - vinyAsa AkAra le che. kAvyatattvo vacceno taratamabhAva, emanI vaccenI caDhatI-utaratI bhAMjaNI badalAya che. kAvyatattvonA paraspara saMbaMdhanI bhAta paNa badalAya che. kavipratibhAne hemacaMdra kAvyahetu mAne che. e kAvyanuM udbhava sthAna che, kAvyanuM AdibiMdu che. kAvyano samagra vyApAra emAMthI nivRta thAya che, saMcarita-saMcAlita thAya che. kAvyanA mULamAM rahelo kavisvabhAva emAM skurita thAya che. kAvyazAstrano A Dark Area - tamasa pradeza che. pratibhA kaMIka rahasyamaya, tarkanI pakaDamAM na Ave evo cetanAno adha:pradeza che. e adhyAtmanI sImAmAM paDato pradeza che. AthI ja kadAca kAvyazAstrIo A rahasyamaya pradezanI samajaNa mATe, samajUtI mATe darzanadharmazAstro pAse jAya che. pratibhA kAvyakRtinuM bIja che. kAvyakRtinI samagra cetanAne saMgopIne beTheluM, samagra kAvyavRkSanA phUlavA-phaLavAnI prakriyAno sAMgopAMga nakazo saMgApIne beTheluM bIja che. kAvyanI badhI ja saMbhAvanAtmaka zakti emAM ja nihita hoya che. e mayUraaMDa jevuM hoya che. jo ke bIjane aMkurita thavA, pallavita thavA, puSpita thavA ane phalita thavA bhami, prakAza, jaLa, havA, khAtara, niMdAmaNa - goDAmaNa jarUrI che, to ja bIja phaLamAM pariName che. 1. jaina akAdamI, vaDodarA dvArA Ayojita parisaMvAdamAM rajU karela lekha.

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vol. XXVII, 2004 hemacaMdraH kAvyo,ciMtana-jainadArzaniktA ane alaMkArazAstrIya paraMparA 169 vyahetu mATe vyA, vyArA jevI saMjJA paNa yojAI che. bharata, bhAmaNamAM jUdI jUdI kaLA, zAstrAdi kAvyanuM aMga bane che, evA nirdeza parathI vAmane vyiA zabda yojyo che. vAmana kAvyanI sAmagrI ane kAvyanA karaNarUpe vyahetune ghaTAvIne kAvyanuM ja aMga mAne che. A bAbate hemacaMdra rudraTa, rAjazekhara, mammaTane anusarI vyihetu saMjJA ja pasaMda kare che. vyio ane vyahetu saMjJAo vacce thoDo bheda che. kAvyapadArthanuM ane kAvyaprakriyAnuM avinAbhAvI aMga phAvyA kahevAya to kAvyasarjananI prakriyAnuM udgamabiMdu kAvyahetu kahevAya. 1:2: hemacaMdra kAvya hetunI vibhAvanA jainadarzananA pAyA para racI che. kAvyanA ekamAtra heturUpe temaNe pratibhAno puraskAra karyo che. zeSa be kAvyahetu manAyelA vyutpatti ane abhyAsane hemacaMdra saMskAraka mAne che: vyutvacagAsI tu patimA parva saMskAraviti vaNyate I (A.zI. 4.2/5 vRtti. pR.6) hemacaMdra bharatathI mammaTa sudhInI paraMparAmAM thayelA kAvyahetu viSayaka ciMtanamAMthI rAjazekharane AdhAra banAvI svakIya ciMtana vikasAve che. hemacaMdra kAvyanuM kAraNa varNave che: pratimA hetuI (.zA. 1/4 pR.5) Ama hemacaMdra zakti, nipuNatA ane abhyAsarUpa trikAraNavAdanA puraskartA bhAmaha-rudraTAdi AcAryone ke samanvita/ekIbhUta trikAraNavAdanA puraskartA daMDI-mammaTI jUdA paDe che. teo vAmananA arUDha kAvyahetu-ciMtanane paNa anusaratA nathI. saMskRta kAvyazAstramAM kAvyahetunA ciMtana paratve be daSTikoNa dekhAya che: (1) kavilakSI ane (2) kAvyakendrI. vAmananA apavAdane bAda karatAM lagabha badhA ja kAvyAcAryoe kavilakSI dRSTikoNa apanAvyo che. pariNAme pratibhAne agrakrame mUkavAno athavA pratibhAne agrakrame mUkI traNe kAvyahetuno samanvaya sAdhavAnuM valaNa jovA maLe che. bhAmaha, daMDI, rudraTa, rAjazekhara, mammaTAdi AcAryonI vicAraNA enuM dRSTAMta che. vAmananA samagra ciMtanamAM kAvyakRti kendramAM che. eTale vAmananuM kAvyAMgaciMtana paNa kRtinA cheDethI thayeluM pratIta thAya che. AthI ja vAmane kAvyAMgonA je traNa samUho nirdhArita karyA che temAM loka ane vidyA - e be samUho vyutpattine nirUpe che. pratibhA ane abhyAsa e be kAvyahetuone vAmana prakIrNa nAmaka trIjA kAvyAMgasamUhamAM bhegA mUkI de che. kavinI sAthe aMtaraMgapaNe joDAyelA pratibhA ane vidhAnane vAmana prakIrNa kAvyAMgomAM paNa cheka chevADe sthAna Ape che. spaSTa che ke vAmanano kRtilakSI abhigama ja vyutpattirUpa kAvyAMganI agraprastuti ane prAMcita prastuti pAchaLanuM niyAmaka tattva che. kAvyahetunA saMdarbhe kavi ane kAvyakRti sivAyano bhAvakalakSI abhigama dekhItI rIte ja khAsa prastuta nathI. chatAM rAjazekhare bhAvayitrI pratibhAno pradeza joDI ApIne kAvyakRtinA uttara cheDe rahelA bhAvakane paNa sthAna ApyuM che. vAmananA kAvyahetuciMtana pAchaLa rahelo dRSTikoNa svAbhAvika rIte ja anugAmI kAvyAcAryone svIkArya banyo nathI. hemacaMdrAcArye to kevaLa pratibhAne kAvyanuM kAraNa mAnI vAmanano saMpUrNa asvIkAra karyo. temaNe mammaTanA samanvita kAraNavAdano paNa asvIkAra karI pratibhAsaMskAravAdanI pratiSThA karI. rAjazekhare zaktine ekameva kAvyahetu mAnyo hato. paraMtu rAjazekhara ane hemacaMdra vacce keTalAka pAyAnA matabhedo che. rAjazekharanI jU ane hemacaMdranI pratimA vacce moTo

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ajita ThAkora bheda che. rAjazekhara AMtara prayatnarUpa samAdhi ane bAhya prayatnarUpa abhyAsane kavitvazaktinA udbhAsako mAne che. Ama samAdhi-abhyAsa ane zakti vacce udbhAsya-udbhAsaka saMbaMdha rAjazekharane abhipreta che. ahIM vyutpattinI koI bhUmikA spaSTa thaI nathI. vaLI rAjazekhara zakttine kartA ane pratimAvyutpattine enAM karma mAne che. Ama zatti ane pratimA-vyutpatti vacce kartA-karma saMbaMdha che. hemacaMdra zatti zabdano prayoga TALe che. zatti ane pratimA vacceno kartAkarmasaMbaMdha teo svIkAratA nathI. teo zatti ane samAdhi-abhyAsa vacce udbhAsya udzAsaka saMbaMdhane paNa svIkAratA nathI. rAjazekhara tti ane samAdhiabhyAsa tathA tti ane pratimA-vyutpatti vacce je dvistarIya vyApAra kalpe che enI pAchaLanI tArkiktA spaSTa thatI nathI. hemacaMdra rAjazekharanI A AkhI goThavaNIno asvIkAra kare che. rAjazekhara abhyAsane zartinA bAhya prayatnarUpa udbhAsakarUpe kalpe che paNa hemacaMdra abhyAsane pratimAnA saMskArakarUpa pratiSThita kare che. rAjazekharanA arUDha abhigama karatAM hemacaMdre kareluM paraMparAnuM tArkika arthaghaTana pratItikara lAge che. rAjazekharanA udbhAsita ekakAraNavAda ane mammaTanA samanvita ekakAraNavAda karatAM hemacaMdrano saMskRta ekakAraNavAda vadhu tarkasaMgata che. 170 SAMBODHI hemacaMdra pratibhA ane kAvya vacce kAraNa-kAryasaMbaMdha mAne che : aya AvyatyevaM pradhAnuM jALam (A.zA. 2/4 vRtti. pR.6) bhAmaha, daMDI,mammaTano paNa evo ja mata hato. paraMtu rudraTa kAvyaracanAkALe nirasa aMzano tyAga ane sarasa aMzanA grahaNa sAthe zakti, vyutpatti ane abhyAsane joDe che : tasyAsAranirAsAtsAragrahaNAcca cAruNaH karaNe / tritayamidaM vyApriyate zaktivyutpattirabhyAsaH // kA.laM(ru.) 1/14 Ama rudraTa kAvyahetu kAvyavyApAramAM kaI bhUmikA bajAve che te spaSTa kare che. hemacaMdra pratibhAnuM svarUpa spaSTa kare che : pratimA navanavoDvazAtinI prajJA / (jA.zA. 2/4 vRtti pR.6) navA-navA varNanonI nirmiti karavAthI zobhatI prajJA te pratibhA. hemacaMdra prajJAne pratibhA kahe che. A prajJAmAM navA navA viSayo ane navI navI racanArItiothI avismaraNIya varNanonA nirmANanI zakti hoya che. hemacaMdre navanavonmeSane sthAne navanavoDva zabda yojyo che, e sUcaka che. hemacaMdranA purogAmI rAjazekhara pratibhAnuM svarUpa Ama spaSTa kare che H yA zaghrAmamarthasArthamataklRAratantramuttimArgamanyavapi tathAvidhamapirtya pratimAsayati sA pratimA / (A.mI.6 : 4 pR.26-27) rAjazekhara hRdayanI bhItara thatA pratibhAsane mahattva Ape che. A pratibhAsa zabdagrAmo, arthasamUho, alaMkArataMtra, ukti, mArga ane evAM ja bIjA kAvyAMgono thato hoya che. dekhItI rIte ja rAjazekhara zabdathI zarU karI kAvyanA kramazaH vadhune vadhu aMtaraMga tattvo tarapha gati kare che. rudraTamAM nirasa-sarasanA parihAragrahaNa, rAjazekharamAM kAvyaghaTanane anukULa zabdArthAlaMkArAdino hRdayaguhAmAM pratibhAsa ane hemacaMdramAM apUrva varNananirmANaema pratibhAnu kAryAtmaka svarUpa varNavAyuM che. paNa emAM keTaloka tAttvika bheda rahelo che. rudraTamAM ucitAnucita ke suMdara-asuMdara vacceno heyopAdeyaviveka kendramAM che. rAjazekharamAM zabdathI mAMDI mArgAdi paryaMtanA kAvyaghaTakono hRdayabhItare pratibhAsa kendramAM arthAt rAjazekharane mayUraaMDamAM jevI moranI

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171 vol. XXVII, 2004 hemacaMdra H kAvyotacitana-jainadArzaniktA ane alaMkArazAstrIya paraMparA jhAMkhI thAya tevuM kAvyanuM bhAvasvarUpa-bhAvamayasvarUpa abhipreta che, jyAre hemacaMdra apUrva viSaya tathA zailIvaMtA varNananA sAkSAt nirmANane mahattva Ape che. Ama hemacaMdra mUrta, kAvyakRtirUpe thatAM pariNamanane lakSya kare che. vaLI rAjazekhare zabdathI mArgAdi sudhInA ghaTakonA avataraNane darzAvyuM che. jayAre hemacaMdra A badhAM ja kAvyatattvone kevaLa navanavolTerava zabda dvArA ja AvarI le che. eTaluM ja nahIM A tattvonA pratibhAsanathI ja na aTakatA enA mUrta ullekhana sudhI vistare che. kAvyavyApAranA kAvyakRtirUpe thatI pariNati sudhI hemacaMdra pratibhAnA kAryane vistAra che. 9: hemacaMdra pratibhAnA sahajA ane aupAlikI ema be prakAro mAne che. sahaja ane bAhyopAdhinimitte ema karmapudgalanA kSaya-upazamane kendramAM rAkhI A vargIkaraNa thayuM che. rudraTe paNa janmajAta ane vyutpattijanya-ema be pratibhAnA sahaja ane utpAdyA prakAro mAnyA che. rAjazekhara pratibhAnA janmajAta, abhyAsajanya ane maMtrAdijanya ema sahajA, AhAryA tathA aupadezikI evA traNa prakAro mAne che. dekhItuM che ke, hemacaMdra rAjazekharamAMthI sahaja ane auSAdhikI pratibhA-bhedonuM sUcana meLave che. jo ke nimittanI aupAliktA-anaupAdhikartAno jUdo ja mApadaMDa hemacaMdra pasaMda karyo che. eTaluM ja nahIM pratibhAnA AvirbhAvanI prakriyA temaNe purogAmI AcAryothI jUdA paDI jainadarzanAnusAra kalpI che. Ama hemacaMdra rudraTa ane rAjazekharanA pratibhAvargIkaraNanuM zodhana tathA punarghaTana karyuM che. eTaluM ja nahIM jainadArzaniktA yojI mauliktA prakaTAvI che. hemacaMdra sahajA pratibhA A rIte samajAve che : sAvaraNakSayopazamamAtrAt sahajA / savituriva prakAzasvabhAvasyAtmano'bhrapaTalamiva jJAnAvaraNIyAdyAvaraNam, tasyoditasya kSaye'nuditasyopazame ca yaH prakAzAvibhAvaH sA sahajA pratibhA / mAtragrahaNaM mantrAdikAraNaniSedhArtham / sahajapratibhAbalAdhdhi TLamRta: so dAtazAmAsUtrayantI ma I (kA. zA. /dha vRtti pR. 6) AvaraNIya karmapudgala paikI bhUtakAlIna karmonA kSaya ane bhAvi karmonA upazamana-nirodhaaTakAva-mAtrathI AvirbhAva pAme te sahajA pratibhA. ' sUryanI mAphaka prakAzarUpa svabhAvavAna AtmAnuM vAdaLanI mAphaka jJAnAvaraNIya Adi karmapudgalonuM AvaraNa hoya che. te AtmAnI bhUtakAlIna karmavargaNAno kSaya thAya ane bhAvi karmavargaNAno nirodha-upazama thAya tyAre je prakAzano ArvibhAva thAya te sahajA pratibhA. sUtramAM mAtra zabda maMtrAdi kAraNono niSedha sUcave che. sahaja pratibhAnA baLe ja gaNadharoe sadya dvAdazAMga sUtrita karyA hatAM. jainadarzana anusAra AvaraNa ane kSaya-upazamanI prakriyA A rIte ghaTe che : jIvanuM lakSaNa jainadarzana A pramANe Ape che. caityasvarUpa: parami, kartA, sAkSAt zo', svaparimAna, pratikSetre

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172 ajita ThAkora SAMBODHI vipatra, pautidiEvAMjhIyam I (vAdidevasUri : pramANanayatattAloka 7.pa6) A jIvano svabhAva amUrtapaNuM, rUparasAdino abhAva ane cetanAzaktirUpa che, to jIvano vibhAva arthAt karmajanya paryAya bhASA, AkAra, sukha, duHkha dveSAdirUpa che. jIvano svabhAva-pulanirapekSa hovAthI atIndriya che to jIvano vibhAva- pudgalasApekSa hovAthI indriyagrAhya che. e ja saMsArI jIva kahevAya che. jIvanuM mULa rUpa pUrNatAyukta che. emAM anaMta prajJA, anaMta zAnti, anaMta zraddhA ane anaMta vIrya-ema anaMta catuTya raheluM che. paraMtu je samaya daramyAna jIvano pudgala sAthe saMyoga rahe che te samaya emano saMsAra gaNAya che. jainonA mate A vizva sUkSmAtisUkSma karmavargaNA nAmaka karmadravya ane cetana svabhAva jIvapadArthathI bhareluM che. svabhAvataH zuddha, mukta, buddha svabhAvI jIva rAga-dveSAdinA pariNAmarUpa cIkAsane lIdhe karmapudgalathI baMdhAya che / DhaMkAya che. jaino karmanA dravyakarma ane bhAvakarma evA be bhedo mAne che : (1) krodha, mada, mAyA, lobhAdi kaSAyarUpa AtmAnA AMtarika pariNAme bhAvakarma kahevAya (2) bhAvakarmathI lepAyelo jIva aMgata skaMdharUpa kAmaNavargane grahaNa kare tyAre e kAmaNavargamAM jIvanA jJAna, darzana, samyaktA ane svAdhInatAne DhAMkI daI, sukhaduHkha janmAvavAnI AvatI zakti dravyakarma kahevAya. karmanA ghAtI ane aghAtI-evA be vibhAgo paikI cAra prakAranAM ghAtI karmomAM jJAnAvaraNIya (jJAnazaktine DhAMkanAra), darzanAvaraNIya (darzanazaktine DhAMkanAra), mohanIya (samyaktane DhAMkanAra) ane aMtarAya (svAdhInazaktine DhAMkanAra)no samAveza thAya che. jIva ane karma vaccenA saMbaMdha paratve jainonI tridaSTi mArmika vizleSaNa kare che : (1) vyavahAradaSTie AtmA pudgala-karmasamUhano kartA che. (2) azuddha nizcayanayadaSTie AtmA rAgadveSAdi cetana karmasamUhano kartA che. (3) zuddha nizcayanayadaSTie AtmA svakIya, zuddha bhAvasamUhano kartA che. AtmAno ane karmano saMbaMdha anAdi che. jema malina darpaNane sApha karo tema AtmAno mela dUra karo eTale AtmAnI svAbhAvika ujjavalatA prakaTe che. pratibhAmAM AvI ja ujjavalatAno AvirbhAva abhipreta che. jIvanI baMdhanathI mukti sudhInI prakriyAmAM sau prathama karma AtmA tarapha vahevA lAge, karmano AtmA sAthe saMbaMdha thAya che. ene Asrava kahevAya. emAM saMsAranA viSayo indriyAdi dvAromAM thaI AtmAmAM pese che. AvA karmo jIvamAM rahelA rAgadveSAdi cIkAsane kAraNe AtmAne vaLage che. ene baMdha kahevAya. karmonA Agnavane manoyoga, vacanayoga ane zarIrayogathI aTakAvavAmAM Ave te saMvara kahevAya. A saMvara gupti, samiti, dharma, anuprekSA, pariSahano jaya, cAritra ane tapathI sAdhI zakAya. navuM karma aTakAvavuM ane jUnu karma dUra karavuM te saMvara. A prakriyA pachI baMdhAyelA karmo bhogavyA pachI kharI paDe te nirjarA kahevAya. emAM tapa Adi sAdhano dvArA karmano kSaya thAya che. aMte jIvanAM badhAM ja karmo naSTa thatAM jIva je svAbhAvika avasthA pAme te mokSa kahevAya. hemacaMdra pratibhAnI vyAkhyAmAM nirjarA-saMvaranI prakriyAne kendramAM rAkhatA lAge che. bhUtakAlIna karmono kSaya ane bhAvikarmonA upazamana-nirodhanI dvimukhI prakriyA rekhAyita thaI che. A prakriyAnI pariNatirUpe pAramArthika aparokSa jJAnano udaya thAya che. kyAreka mana-indriyanI sahAya vinA, ghAtIyaadhAtIya karmono prabhAva dUra thatAM prakaTatA svataH jJAnarUpa kevalajJAna to kayAreka sImita viSayo pUratuM

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vol. XXVI, 2004 hemacaMdra H kAvyo,ciMtana-jainadArzaniktA ane alaMkArazAstrIya paraMparA 173 ja thatuM viklajJAna evA prakAro saMbhave che. vikalajJAnamAM paNa karmono AMzika nAza thatAM atyaMta dUranAM sUkSma aspaSTa dravyone jANavArUpa atIndriya evuM avadhijJAna saMbhave che. zreSTha prakAranAM avadhijJAnavALI vyakti rUpa dharAvatI koIpaNa vastunI svayaM phuraNA meLavI zake che. e sthaLa ane samayanA agaNita pradezo ane cakro bhedI zake che. vikalajJAnano bIjo prabheda mana:paryAyajJAna che. samyapha caritra dvArA jJAna paranAM AvaraNo dUra thatAM A jJAna udaya pAme che. potAnA ane bIjAnA mana sAthenA saMyogathI A jJAna saMbhave che. emAM kyAreka trikALanA vicAra-lAgaNIonuM jJAna to kayAreka kevaLa potAnA ane bIjAnA vicAro-lAgaNIonuM jJAna ema vipulamati ane Rjumati thAya che. hemacaMdranI pratibhAnI vibhAvanA anekastarIya pAramArthika aparokSajJAnane ja lakSya karatI pratIta thAya che. AthI ja hemacaMdranI pratibhA bhAmaha, daMDI, vAmana, rudraTa, AnaMdavardhana, rAjazekhara, kuMtaka ane mammaTAdinI pratibhAthI mULabhUta svarUpagata bheda dharAvatI pratIta thAya che. hemacaMdra sahajA pratibhAmAM saMvara-nirjarArUpa AMtara nimitto ja kAraNabhUta mAne che. A tathya sUcavavA ja vyAkhyAmAM temaNe mAtrAt zabda yojayo che. vRttimAM temaNe "maMtrAdi-daSTa upAdhiono niSedha potAne abhipreta che, e spaSTapaNe kahyuM che. temaNe sahajA pratibhAnA udAharaNarUpe gaNadharo dvArA sadya racAyelA dvAdazAMga sUtronI racanA TAMkI che. A udAharaNa paNa jainAdArzanikatAmAMthI niSpanna thayelI pratibhA ja hemacaMdrane abhimata che, e tathya puravAra kare che. hemacaMdra sahajA pratibhAno AvirbhAva varNavatA bhAva ane dravyarUpa karmapudgalanA AvaraNano kSaya ane upazamanI prakriyAthI nAza sUcave che. jJAnAvaraNIya Adi karmo naSTa thatAM caturvidha zakti prakaTa thAya che : (1) jJAnazakti : jJAnazakti pUrvApara vicAra karavAnI, satyAsatyano nirNaya karanArI zakti che. emAM padArthano vizeSa prakAre bodha thAya che. (2) darzanazaktiH darzanazaktithI jIvanuM guNadarzana thAya che. emAM padArthanA sAmAnya svarUpano bodha thAya che. (3) sabhyazakti samyakzakti AtmAnA samyakta ane cAritrane pragaTa karI mohano nAza kare che. (4) svAdhInazakti svAdhInazakti kAryane aMtarAya vinA pUrNa kare che. Ama A caturvidha zakti prakaTa thatAM pAramArthika aparokSajJAno udaya thAya che. uccAvI evA vividha starovALuM A pAramArthika aparokSajJAna hemacaMdranA mate jyAre prajJA vaDe navanavoDherAtI arthAta apUrva varNananuM nirmANa kare tyAre pratibhArUpe AviSkRta thAya che. hemacaMdra aupAlikI pratibhAnuM lakSaNa Ape che : mntraaderaupaadhikii| mandradevatAnagrahAdiprabhavaupAdhikI pratibhA / iyamapyAvaraNakSayopazamanimittA, evaM dRSTopAdhinibandhanatvAtvaupAdhikItyucyate / (#l.zA. 2/6 sUtra-vRtti pR.6) hemacaMdranA mate sahajA pratibhA ane aupAdhika pratibhA vacce kazo svarUpagata bheda hoto nathI.

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174 ajita ThAkora SAMBODHI bheda eTalo che ke sahajA pratibhAne kazI upAdhinI jarUra paDatI nathI jyAre aupAdhinI pratibhAne karmapudgalanA nAza mATe maMtra, devatAno anugraha Adi bAhya upAyonI jarUra paDe che. hemacaMdra A banne prakAranI pratibhAne vyutpatti ane abhyAsathI saMskAravI jarUrI mAne che. Ama pratibhA kAvyano ekameva hetu che. paNa e vyutpatti ane abhyAsathI saMskArAya tyAre ja uttama kAvyanuM nirmANa karI zake che. Ama vyutpatti ane abhyAsanuM kArya kAvyanirmitinuM nathI. paraMtu kAvyanirmANakSamA pratibhAne mAMjavAnuM, paripakva karavAnuM che. Ama vyutpati-abhyAsa kAvyanuM sAkSAt kAraNa nathI paraMtu teo pratibhAnA upakAraka che, pratibhAne nikhAre che. pratibhA ja na hoya to emanuM kazuM mUlya rahetuM nathI : tAbhyAM saMskaraNIyA / ata eva na tau kAvyasya sAkSAtkAraNaM pratibhopakAriNau tu bhavata: / dRzyate hi pratibAhInI vitI vyutpancaccAsau I (A.zA. 2/7 sUtra-vRtti pR.6) .:4: hemacaMdra pratibhAnA saMskAraka vyutpatti ane abhyAsanI vAmanarAjazekharanA ciMtanane sAme rAkhIne mAMgaNI kare che. teo vyutpattinI vyAkhyA A pramANe Ape che: lokazAstrakAvyeSu nipuNatA vyutpattiH // 18 // loka, zAstro ane kAvyomAM meLavelI nipuNatA te vyutpatti. hemacaMdra sthAvara ane jaMgama-ema ubhayaprakAranA lokavyavahArano tomAM samAveza kare che. teo viveka TIkAmAM lokanipuNatAnA abhAvamAM prakRtivyatyaya nAmanA rasadoSanI saMbhAvanA jue che : sa ca dezakAlAdibhedAdanekaprakAraH prakRtivyatyayAkhye rasadoSe prapaJcayiSyate / (AzA-8 vRtti-viveka TIkA, pR. 7) zAstromAM zabdAnuzAsana (vyAkaraNa), chaMdonuzAsana, abhidhAnakoza, zruti, smRti, purANa, ItihAsa, Agama, tarka, nATya, arthazAstra, kAmazAstra, yogazAstra Adine gaNAve che. teo vivemAM mAri padathI Ayurveda, jayotiH zAstra, gajalakSaNa, turagazAstra, ratnaparIkSA, dhAtuvAda, dhUta, IndrajAla, citra ane dhanurveda-ema vividha zAstronAM naipuNya sadaSTAMta samajAve che. hemacaMdra zAstranipuNatAnuM nirUpaNa vAmananA vidyA nAmaka-kAvyAMgamAMthI (dA.ta. abhidhAnakoza) ane zruti Adi zAstromAM nipuNatAno viSaya rAjazekharamAMthI (kAvyamImAMsAnA kAvyAWyoni nAmaka AThamA adhyAyamAMthI) lIdho che. viveka TIlAmAM hemacaMdra rAjazekharane AkheAkhA uddhata kare che. emAM kyAMka kramamAM ane vigatamAM nAnakaDA pheraphAro jovA maLe che. sAthe sAthe keTalIka spaSTatAo paNa hemacaMdra umere che. jema ke AgamanI vyAkhyA hemacaMdra umere che : mItivavanam nAma: I (A.zA. viveTIlA 95) jo ke vivekamAM zabdAnuzAsana ane indronuzAsananuM thayeluM nirUpaNa vyaniphUrasUtravRttithI zabda, vigata ane dRSTAMtanI bAbate paNa alaga che. hemacaMdra rAjazekharanI kAvyAWyoninI vibhAvanAne zAstramUla vyutpatti rUpe parivartita kare che. teo ene kavinA zAstranaipuNyarUpe ghaTAve che. hemacaMdra rAjazekharanuM arthaghaTana karI saraLa samajUtI Ape che. dA.ta. pauruSeya

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vol. XXVI, 2004 hemacaMdra : kAvyaciMtana-jainadArzaniktA ane alaMkArazAstrIya paraMparA 175 va: zrutiH | yathA-3rvazI rANara. tannapurve yathA---vAd vadhaH-----(A.zA. /8 viveva pR.7) hemacaMdra vividha zAstronAM lakSaNa prasaMge keTalIka vakhata pote ja lakSaNa Ape che. keTalIka vakhata rAjazekharamAMthI udbhata kare che to kyAreka kAvyamImAMsAmAM bhinna bhinna sthaLoe rahelA aMzone joDIne rAjazekharane punargaThita karI vyutpatticiMtanane AkAra Ape che. purANanaipuNyanuM nirUpaNa karatAM rAjazekhara prathama to kAvyamImAMsAnA zAstranirdeza nAmaka bIjA adhyAyamAMthI purANanuM lakSaNa uddhata kare che. ane pachI kAvyamImAMsAnA kAvyAWyoni nAmaka AThamA adhyAyamAMthI udAharaNa laI baMne aMzone saMyoje che : vedrAdhyAnopanilpaprAyaM puram | yathA-dirakhyazipunaipu yathA-sa saMvari[...(A.zA.vi. 2/8 pR.8) A saMdarbha kAvyamImAMsAmAM be jUdA jUdA adhyAyomAM A pramANe vikIrNa paDyo che : (1) tatra veddAsthAnopanivardhanaprAya purANamaSTadhA I (.mI.ga.2 pR.8) (2) paurANika :- hiraNyakazipu... atrasa sariSna.... (.mI..8 pR.88) hemacaMdranI A saMyojanakaLA kAvyAnuzAsanane vaividhyabharyA saMdarbhothI samRddha ane chatAM vAtAnAmupayo aMlakArazAstrIya graMthanI spRhaNIya mudrA arpe che. kAvyAnuzAsanane uDatI najare jonArA zrI pI.vI.kANe ane De-dAsaguptA jevA vidvAnone hemacaMdra mauliktA vinAnA, jUdA jUdA graMthomAMthI utArA karI sAMdhI denArA lAgyA che. paNa kAvyAnuzAsananI samagra saMracanAnuM UMDANapUrvaka vizleSaNa karatAM hemacaMdra ucita aMzone grahaNa karanArA, aprastuta aMzono parihAra karanArA, savarNa aMzonuM saMyojana karanArA, nUtana aMzonuM sarjana karanArA, ucita dRSTAMtothI puSTi karanArA ane viSayavastune vikasAvanArA spRhaNIya kAvyAcArya pratIta thAya che. hemacaMdra saMskRta kAvyaciMtananI sudIrgha paraMparAmAMthI ucita aMzonuM cayana, saMyojana, vikasana karI svakIya mauliktAno puTa ApI potAnI kAvyavicAraNAno AviSkAra kare che. hemacaMdranuM kAvyo,ciMtana enuM tAdaza udAharaNa che. hemacaMdra kAvyAnuzAsana-viveka TIkAMmA rAjazekharamAM nathI maLatA tevA yogazAstra, Ayurveda, jayotiSazAstra, turagazAstra, dhAtuvAda, ghuta, indrajAla, citra jevA zAstranaipuNyonI sadaSTAMta carcA kare che, e vAta paNa uparokta matanuM samarthana kare che. rAjazekhara prathama to vyutpattino vistAra darzAve che. e pachI teo vyutpattino marma pragaTa kare chevacceSa mahAviprIteSu nipuNavaM tattvatvi vyutpatti: | (A.zA. 2/8 pR.3) ahIM rAjazekhare pUrvAcAryonA nAme prastuta karelo "bahujJatA te vyutpatti - vahunnatA vyutpattiH' rUtyavAda(A.mI..pR.37) evo mata ane rudraTane anusarIne rajU karelo potAno mata- "vitAvitavize vyutpatti: ti yAyAvarIyaH I (A.mI.ga.. pR. 37 : juo rudraTa : chandovyAkaraNakalAlokasthitipadapadArthavijJAnAt / yuktAyuktaviveko vyutpattiriyaM samAsena // (kA.laM. 1/18 pR.22) hemacaMdra pariSkRta karatA hoya ema pratIta thAya che. kema ke vyutpattinuM kharekharuM ane sUkSma svarUpa to mahAkavio racita kAvyomAM kAvyanA aMga banI jaI, kAvyamAM samarasa thaI jaI kAvyacetanArUpe pravAhita thanArA zAstrajJAnamAM prakaTe che. kAvyacetanAmAM zAstrajJAnanA rUpAMtaraNa jevA atyaMta sUkSma rahasyane hemacaMdra ahIM abhuta rIte pakaDI pADyuM che. Ama zAstronuM zAstro tarIke ja adhyayana karavuM ke jJAna meLavavuM kavi mATe pUratuM nathI. kharekhara to kavipratibhAthI kAvyanI cetanArUpe rUpAMtarita thaI gayuM

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176 ajita ThAkora SAMBODHI hoya evuM zAstrajJAna ja kavine sAcI vyutpatti saMpaDAve che. kAvyarUpe rUpAMtarita na thayeluM zAstrajJAna to ghaNIvAra kavi mATe kAvyasarjanamAM avarodharUpa thaI jAya che. evuM zAstrajJAna kavicetanAmAM ogaLyA vinA ja kAvyamAM dhUsI jAya che ane kAvyamAM gAMTha banI jaI rasabhaMganuM kAraNa bane che. AthI kavi mATe to kAvyanA bhAvanavyApAra dvArA ja, kAvyakRtinI phremamAM ja, kAvyarasarUpe rUpAMtarita thayeluM zAstrajJAna ja, rasamudrAne pAmavAnI prakriyA ja vyutpatti kahevAya che. spaSTa che ke hemacaMdra vyutpatticiMtanamAM apUrva maulika ArohaNa racyuM che. hemacaMdra kAvyasarjanamAM vyutpattinI bhUmikA ya spaSTa karI che totinipuNatA saMskRtapratipo hi tanatimeLa kAvyamunivaMAti | (I. zA.1/8 pR.23) lokavyavahAra ane zAstromAM nipuNatArUpa vyutpattithI saMskAra pAmelI pratibhAvavALo kavi lokavyavahAra ane zAstronI lakSmaNa rekhAmAM rahIne, enA anullaMghana thakI kAvyanuM upanibaMdhana kare che. hemacaMdra vyutpattine kAvyavyApAramAM asaMbhava ane anaucityarUpa kAvyadoSono parihAra karatA niyAmaka tattvarUpe pramANe che. Ama kAvyavyApAramAM aucitya ane pratItikaratAne prakaTAvatA vidheyAtmaka tattvarUpe hemacaMdra vyutpattinI pratiSThA karI che. enAthI hemacaMdranuM vyutpatticiMtana anyatra durlabha evI akhilAI ane mArmikatA dhAraNa kare che. :5: hemacaMdra abhyAsanuM svarUpa vAmana, rudraTa, rAjazekhara ane mammaTanA parAmarzathI nizcita kare che. bhAmaha svI tadupAsanam ! vinnovAnivalpAMza... (A.ta. 2/60), daMDI samAdhiyo...(A.8. / 203), vAmana tatra vAvyaparivayo sUkSyajJAtvam | vyavantomoDamiyo: ! vyopadeza'zuzruSa vRddhasevA | prAdhAnoddharAmavekSaNam I (A.sUvuM. 2/3/22-25), rudraTa dhatisaranajheya: suwvesujhana] saMnidhI niyatam ! na$nimAsemiyu: zaninjAvyam | I.saM. 2/ra0), AnaMdavardhana saMvAdro zrIsadazya tatyunaH prativijvavat ! samAjodhyA ravajItyavivuM zarIriNam II (a. 4/22), rAjazekhara vizkevena zItanamasyA: I (A.mI.na. 4 pR. ) ane mammaTa vyajJazakSayAkhyA.... (A.pra. 2/3) vyi karNa vivArathituM va ce nAnanti taduzena rane yogane 2 pauna: punyana pravRttipiti... (A.pra. 2/vRtti pR.7) -ema hemacaMdranA purogAmI AcAryo kAvyaracanAnA abhyAsano vimarza kare che. hemacaMdra abhyAsanuM svarUpa A pramANe nirUpe che : kAvyavicchikSayA punaH punaH pravRttirabhyAsaH // 1 / 9 / / kAvyaM kartuM jAnanti vicArayanti vA ye te kAvyavidaH kavisahRdayAH / vettevintezcAvRttyA rUpam / teSAM zikSayA vakSyamAlakSaNayA kAvya eva paunaH punyena pravRttirabhyAsaH / abhyAsasaMskRtA hi pratibhA vyAkRtAmadhenu"vatA (A.zA. /2 pR. 23-24) hemacaMdra mammaTanI zabdAvaline AMzika parivartana sAthe yoje che. temaNe mammaTanA ja sUtrane pakaDIne prathama to vyavi nI vihaMyA: rUpe samajUtI ApI kArayitrI ane bhAvayitrI pratibhAnI anvati anivArya mAnI che. tyArabAda hemacaMdra kAvyavide ApelI kavizikSAnA mArge kAvyaracavAnI punaH punaH pravRttirUpa abhyAsane ja kAvya kahe che. teo

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vol. XXVII, 2004 hemacaMdra : kAvyo/ciMtana-jainadArzaniktA ane alaMkArazAstrIya paraMparA 177 kAvyasarjanamAM abhyAsanI bhUmikA spaSTa kare che. temanA mate kAvyaracanAnA niraMtara abhyAsathI saMskAra pAmelI pratibhA kAvyAmRta varSAvatI kAmadhenu banI jAya che. hemacaMdra pratibhAnA saMskAranI samagra prakriyAne be tabakkAmAM vibhAge che : prathama tabakko vyutpattithI pratibhAnA saMskaraNano ghaTita thAya che. emAM pratibhAmAM evI prauDhI prakaTe che ke jenAthI anaucitya ane asaMbhavitatA ke apratItikaratArUpa doSono svataH parihAra thaI jAya che. pratibhAnA saMskaraNano bIjo tabakko abhyAsathI saMpanna thAya che. vyutpattithI saMskArAyA pachI jayAre abhyAsathI pratibhA saMskArAya che tyAre pratibhA kavi ane sahRdayanuM manovAMcchita kAvyaphaLa ApanArI kAmadhenu banI jAya che. arthAt pratibhAnA saMskaraNanA A bIjA tabakkAmAM pratibhAmAM atizaya prakaTa thAya che. enAthI kAvyAmRta arthAt rasadhvani = kAvyasauMdarya srave che. pratibhA ane vyutpatti--abhyAsa vaccenA saMskArya-saMskAraka saMbaMdhanI uparokta bhAva- pattern-nI preraNA hemacaMdrane zabdArtha ane doSa-guNa-alaMkAra vaccenA saMbaMdhanI vAmane zodhI kADhelI bhAtamAMthI maLI hoya evuM pratIta thAya che. kAvyamAM doSonA parihArathI anaucityanuM nivAraNa, guNanA nyAsathI kAvyasauMdaryanI niSpatti ane alaMkAranA vinyAsathI kAvyasaudaryamAM atizayatA thAya che. evI vAmananI kalpanA parathI hemacaMdra vyutpattine kAvyamAM prakSipta anaucityano parihAra karanAra pratibhAsaMskAraka tattva ane abhyAsane kAvyAmRtane niSpanna karanAra pratibhAsaMskAraka tattvarUpe vyAkhyAyita kare che. pratibhA sAthenA vyutpatti ane abhyAsanA uparokta dvistarIya saMbaMdhanI kalpanA hemacaMdranuM kAvya hetuciMtanamAM maulika pradAna che. hemacaMdra abhyAsanuM lakSaNa ApatAM vyavichikSaya pada yoje che. A padanA saMdarbhe ja kAvyazikSAnuM lakSaNa prastuta thayuM che toDanivadhoDatoDapi nivalpo niyamachIyAghunIvanAvazva zikSA: I (A.zA. 2/20 pR.24) hemacaMdranuM kAvyazikSAciMtana rAjazekhara para AdhRta che. hemacaMdra kAvyazikSAnAM vividha aMgo paikI maratoDapi nivazvaH, tofpa nivabdha ane niyama rUpa kavisamaya kAvyamImAMsAnA 14,15 ane 16 adhyAyomAM saMkSepIkaraNa dvArA ghaDI kADhe che. teo rAjazekharanA kavisamayanA vargIkaraNa paikI svargyu, pAtAlIya ane bhauma kavisamarUpa prakAro saMbhavataH camatkAra para AdhRta na hovAthI, emano parihAra kare che. jo ke hemacaMdra jAtidravyAdi vargIkaraNano svIkAra kare che. hemacaMdra kareluM kavizikSAnA chAyA nAmaka aMganuM nirUpaNa kAvyamImAMsAnA zabdArthaharaNanuM nibaMdhana karatAM 11, 12 ane 13 adhyAyonA saMkSeparUpa che. jo ke hemacaMdra vizvamAM enuM lakSaNa potAnA taraphathI Ape che : chAyA atharthaya] (A.zA. 2/20-viveka TIkA pR.24) temaNe chAyAne arthamAMthI ke arthanI chAyArUpe samajAvI tene pratibiMbatulya Adi racanApaddhatithI kAvyanA 3panIvana rUpe ghaTAvI che. temaNe arthaharaNanA pratibiMbatulya, tulyadehitulya, Alekhyaprakhya ane parapurapravezapratima - e cAre prakAro udAharaNa sahita kAvyamImAMsAmAMthI uddhata karyA che. e ja rIte zabdaharaNanA padopajIvana, pAdopajIvana, pAdaddhayopajIvana, pAdatrayopajIvana, pardakadezojIvana, ukayupajIvana jevA prakAro paNa kAvyamImAMsAmAMthI uddhata karyA che. A uparAMta samasyApUraNanA prakAromAM pAdasamasyA, pAdadrayasamasyA,

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178 ajita ThAkora SAMBODHI pAdatrayasamasyA jevA prakAro paNa nirUpAyA che. e sivAya vAkyarthazUnyavRttAbhyAsa, purAtanavRttomAM padaparAvRttino abhyAsa, mahAkAvyArthacarvaNa, parakRtakAvyano pATha Adi paNa kAvyazikSArUpe kalpAyA che. A prakAro hemacaMdra kSemendranA kavikaMThAbharaNamAMthI lIdhA che. A uparAMta paNa hemacaMdra kAvyamImAMsAnA dasamA adhyAyamAMthI svAcya, pratibhA, abhyAsa, bhakti, vidvatyathA, bahuzrutatA, smRtidaDhatA ane anirveda - ema kavitvanI aSTa mAtara uddhata karI che. hemacaMdra kAvyazikSAnI A vistRta carcAmAM kAvyaharaNanAM aucityo avantisuMdarIno mata ApI darzAvyAM che. kAvyamImAMsAnA 11mA adhyAyamAM rAjazekhare zabdaharaNa ane arthaharaNa kayA saMjogomAM svIkArya Thare e vize avantisuMdarIno mata uddhata karyo che: yamaprasiddha prasiddhimAnamaham, yamapratiSTha: pratiSThavAnaham, aprakrAntamidamasya saMvidhAnakaM prakrAntaM mama, guDUcIvacano'yaM mRdvIkAvacano'ham, anAdRtabhASAvizeSo'yamAdRtabhASAvizeSo'ham, prazAntajJAtRkamidaM dezAntarakartRkamidaM, utsannanibandhanamUlamidaM mlecchitakopanibadhdhamidamityevamAdibhiH kAraNaiH zabdaharaNe'rthaharaNe cAbhirametta iti avantisundarI / (kA.zA. 1/20 viveka pR. 28) hemacaMdra zabdArthaharaNanA saMdarbhe upajIvana-maulikatAne mAnadaMDa banAvI rAjazekharanI kAvyamImAMsAnA 11mA adhyAyamAMthI utpAdakakavi, parivartakakavi, AcchAdakakavi ane saMvardhakakavi-evuM sarjakakendrI vargIkaraNa paNa uddhata karyuM che. hemacaMdra abhyAsanI vividha pravidhio rUpe kAvyazikSAne nihALI che. temaNe loka ane zAstrathI viruddha hovA chatAM kaviparaMparAthI pramANita thayelA kavisamaya, zabdArthaharaNathI thatI chAyA-kAvyaracanAo, prakhara bauddhikatAmAMthI nipajatI buddhivilAsarUpa samasyApUraNa kAvyaracanAo, vAkyarthazUnyavRjyAbhyAsa ane purAtanavRttomAM padaparAvRttinA abhyAsarUpa vRjyAbhyAsamUla chaMdaracanAo, mahAkAvyArthacarvaNa, parakRtakAvyano pADa, aSTa kAvyamAtara ane kAvyaharaNanA kAraNabhUta kavionI manovRttio ema vividha dizAomAM potAnuM kAvyazikSAciMtana vistAryuM che. hemacaMdra rAjazekharanA kAvyazikSAciMtanane pIThikA banAvI, kSemendranA kAvyazikSAciMtanathI emAM paripUrti karI che. temaNe rAjazekharanA ciMtanamAM rahelA ochA mahattvanA aMzono parihAra karI potAnA kAvyazikSAciMtanamAM sauSThava prakaTAvyuM che. temaNe kAvyanA camatkAra sAthe pratyakSapaNe na saMkaLAyelA rAjazekharanA kAvyazikSA viSayaka aMzono asvIkAra karI potAnA ciMtanane kAvyanA hArda sAthe joDyuM che. rAjazekharapraNita bhaumAdi kavisamaya vargIkaraNa enuM daSTAMta che. temaNe rAjazekharamAM veravikhera paDelA aMzone saMyojita karI kAvyazikSAciMtanane nizcita AkAra Apyo che. temaNe kAvyamImAMsAnA 10mA adhyAyamAMthI kAvyamAtara, 11-12-13mA adhyAyomAMthI zabdArthaharaNa ane 14-15-16mA adhyAyomAMthI kavisayama tathA kavikaMThAbharaNamAMthI vRttAbhyAsAdine saMyojita karI kAvyazikSAciMtanamAM akhilAI, sauSThava ane mArmikatA prakaTAvI che. hemacaMdranA kAvyatRciMtananuM vizleSaNa karatAM keTalAka niSkarSo para pahoMcI zakAya : (1) jainadArzanika daSTie hemacaMdra saMskRta kAvyazAstramAM sau prathamavAra pratibhAnuM svarUpa udghATita karyuM che. pratibhAciMtanamAM hemacaMdranuM A apUrva maulika pradAna che.

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vol. Xxvn, 2004 hemacaMdra H kAvyocitana-jainadArzaniktA ane alaMkArazAstrIya paraMparA 179 (2) hemacaMdra sau prathamavAra kevaLa pratibhArUpa ekameva kAraNavAdanI sthApanA karI. hemacaMdra pUrve rAjazekhare kevaLa zaktirUpa ekameva kAraNavAdanI sthApanA karI hatI. paraMtu rAjazekharanI zaktivibhAvanA tathA hemacaMdranI pratibhAvibhAvanAmAM ghaNo bheda che. (3) hemacaMdre sau prathamavAra karmapudgalanA kSaya ane nirodha mATe daSTa upAdhinI anAvazyaktAAvazyaktAne mAnadaMDa rUpe yojI pratibhAnuM sahajA ane aupAdhikarUpa vargIkaraNa prastuta karyuM che. (4) hemacaMdra sahajA pratibhA ke pAdhinI pratibhA vacce koI svarUpagata bheda ke taratamabhAva mAnatA nathI. ethI viparIta rAjazekhara sahajA, AhAryA ane aupadezikI-e trividhA pratibhA vacce svarUpagata bheda ane taratamabhAva mAne che. (5) hemacaMdra pratibhA ane vyutpatti-abhyAsa vacce saMskArya-saMskArakabhAva saMbaMdha mAne che. ethI viparIta rAjazekhara samAdhi ane abhyAsane zaktinA udbhAsako mAnI baMne vacce ubhAsya-ubhAsaka saMbaMdha mAne che. vaLI teo pratibhA ane vyutpattine zaktinuM karma mAnI zakti ane pratibhA-vyutpatti vage kartA-karmabhAvasaMbaMdha mAne che. Ama rAjazekhara dvistarIya saMbaMdhanI kalpanA kare che. hemacaMdra pratibhAsaMskAravAdanI sthApanA karI che. ' (6) rAjazekhara pratibhAnuM svarUpa zabdAdinA hRdayanI aMdara thatAM pratibhAsa sudhI ja maryAdita kare che, jyAre hemacaMdra navanavolekharUpe pratibhAne pramANI kAvyavyApAranI kAvyakRtirUpe thatI pariNati sudhI, amUrtatAthI mUrtatA sudhI, pratibhAnA kAryane vistAra che. jagannAthe hemacaMdrane anusarI - sA vyadhaTanAnubhUlazabdArthopasthitiH I (ra..pra.nA.pR.) ema pratibhAnI vyAkhyA Ape che. (7) hemacaMdra pratibhAnA saMskaraNane kAvyakRtimAM be rIte phalita thatuM mAne che : (1) vyutpattithI saMskRtA pratibhA kAvyamAM varNathI mAMDI rasadhvani sudhInAM badhAM ja anaucityono parihAra kare che. (2) abhyAsathI saMskRta thayelI pratibhA kAlAmRta-rasadhvaninI niSpatti karI kAvyasaudaryamAM atizayatAno nyAsa kare che. saMskRta kAvyazAstranI samagra paraMparAmAM vyutpatti ane abhyAsathI saMskRta thayela pratibhAnAM be svarUpo ane temanA vyApAra-phalazrutinuM AvuM vizleSaNa thayuM nathI. hemacaMdranuM A ananya maulika pradAna che. (8) hemacaMdra vyutpatinuM svarUpa rAjazekharanA uddharaNa, arthaghaTana, vikIrNa aMzonA saMyojana ane paripUrtithI ghaDe che. AthI e vyApaka, pramANabhUta, vizada ane vAtAnAmupayogI banI zakyuM che. (9) hemacaMdra vyutpatti kevaLa mahAkavionA kAvyomAMthI ja arjita karavA para bhAra mUke che. lokavyavahAra ane vividha zAstronA parizramapUrvakanA adhyayanathI thatI vyutpattinu hemacaMdra jhajhuM mUlya AMkatA nathI. mahAkavionI sarjaka cetanAmAM rasarUpe rUpAMtarita thayeluM lokazAstrajJAna ja pratibhAne saMskAravA samartha bane che. kAvyarUpe rUpAMtarita na thayeluM loka-zAstra jJAna kAvyamAM gaMThAI jaIne rasabhaMganuM kAraNa bane che. kAvyabaMdhamAM ja, kAvyarasarUpe rUpAMtarita thayeluM loka-zAstra jJAna ja, kAvyanA bhAvanavyApAra

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180 ajita ThAkora SAMBODHI dvArA ja ane rasamudrAne pAmavAnI prakriyA ja vyutpatti che, evuM saMskRta kAvyazAstramAM prathamavAra pratipAdita karI hemacaMdra pRharIya mauliktA prakaTa karI che. (10) hemacaMdra kAvyazikSAno taMtu laI abhyAsane prapaMcita kare che. Avo abhigama lenArA hemacaMdra prathama AcArya che. kAvyazikSAne prathamavAra hemacaMdra kavisamaya, zabdArthaharaNa, samasyApUraNa, vRttAbhyAsa, mahAkAvyArthacarvaNa ane parakRtakAvyapATha-ema vividha aMgopAMgomAM vikasAve che. temaNe rAjazekharanA kAvyazilAciMtanane parakhI, vibhinna aMzo vacce heyopAdeya viveka karI, prakIrNa aMzone saMyojita karI tathA semendranA kAvyaciMtanathI emAM paripUrti karI potAnI vicAraNA ghaDI che. Ama hemacaMdra maulikatA ane vAmanarAjazekhara-kSemendranI paraMparAnuM saMyojana karI kAvyatRciMtananuM vidhAna karyuM che. OM saMdarbhasUci: 1. AnaMdavardhane : saM. rAmasAgara tripAThI: dhvanyAlola (abhinavaguptaracitalocanasahita) motIlAla banArasIdAsa, vArANasI, 1963 saM.saM.dhva. 2. udbhaTa : saM. zamamUrti tripAThI: kAvyAlaGkArasArasaMgraha (ladhuvRttisahita) hindi sAhitya saMmelana, prayAga-1966 saM.saM.kA.sA.saM. 3. kuMtaka : saM.DaoN.nagendraH vakroktijIvita: AtmArAma enDa sansa, dillI-1955. jagannAtha : saM. bhaTTa mathurAnAtha zAstrI: rasagaMgAdhara (nAgezabhaTTakRtaTIkayAsahitau), motIlAla banAsaradAsa, dillI-1983 saM.saM.ra.gaM. 5. daNDI : saM. dhamendrakumAra guptaH kAvyAdarzaH meharacaMda lachUmanadAsa, dillI-1973 saM.saM.kA.da. bharata : saM. ravizaMkara nAgara: nATyazAstra (abhinavaguptAcAryaviracitaabhinavabhAratIsahita) parimala pablikezana-dillI 1982 7. bhAmaha : saM. devendranAtha zarmAH kAvyAlaGkAra, bihAra rASTrabhASA pariSada, paTanA-1962, saM.saM.kA.laM. 8 mammaTa : saM.DaoN.nagendraH kAvyaprakAza, jJAnamaNDala limiTeDa, vArANasI-1960 saM.saM.kA.pra. 9. rudraTa : saM. rAmadeva zuklaH kAvyAlaGkAra (namisAdhukRtaTippaNasameta), cauravambA vidyAbhavana, vArANasI 1960 . saM.saM.kA.laM. (ru.) 10. vAmana : saM.becena jhAH kAvyAlaGkArasUtrANi (kAmadhenuTIkAsahita), caukhambA saMskRta sIrIja AphIsa, vArANasI-2 1971 saM.saM.kA.sU.vR. 11. vizvanAtha : saM. zAligrAma zAstrI : sAhityadarpaNa, motIlAla banArasIdAsa, vArANasI-1965 12. hemacandra : saM.Ara.bI.parIkha-Ara.bI.AThavale: kAvyAnuzAsana, zrI mahAvIra jaina vidyAlaya, muMbaI-1937 saM.saM.kA.zA. 13. kSemendra : saM. vAmana kezava lele: kavikaNThAbharaNa, motIlAla banArasIdAsa, dillI-1937. 14. rAjazekhara : saM.kedAranAtha zarmA : kAvyamImAMsA, bihAra rASTrabhASA pariSada, paTanA 1954 saM.saM.kA.mI. 000

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dvAdazAnuprekSA kokilA hemacaMda zAha "sarva prakAranA bhayane rahevAnA sthAnakarUpa A saMsArane viSe mAtra vairAgya ja abhaya che." bhISaNa narakagatimAM, tiryaMcagatimAM, kudevanaragatimAM pAmyo tuM tIvra duHkha, bhAva re jina bhAvanA jIva !! jaina tattvajJAnIoe abhuta vAta karI che. saMsAranI sarva vastuo bhayavALI che. mAtra eka vairAgya ja abhaya che. jainaparaMparAmAM vairAgyabodhinI bAra anuprekSAnI pratiSThA che. "anuprekSA e jainasAhityano pAribhASika zabda che. "anu' eTale anusaro ane prekSA eTale juo, arthAta "anuprekSA eTale juo ane anusaro' - 'to reflect upon the facts of life'. anuprekSAno artha bhAvanA paNa thAya che, arthAt zubhacittavRtti. - vizva viSenuM ciMtana je tenA vAstavika svarUpanI jhAMkhI karAve ane je dvArA kaSAyamukti zakya bane. vairAgyane daDha karanArI bAra bhAvanAonuM ciMtana uttamagati arpe che. jainadarzana ati sUkSma che. temAM jJAnathI prApta thayela samyadRSTi-vItarAgatA- non-attachment - nuM mahattva che. jaina dharma nigraMthadharma che. jaina dharmanuM pravartana koI vyaktine nAme nathI. te jinano dharma che. "jina" eTale AMtarzatru - rAgadveSa para vijaya meLavanAra. jinanA anuyAyIo jaina kahevAya che. jina e koI vyaktivizeSanuM nAma nathI paNa pUrNa daSTA vItarAga jJAnInuM nAma che. tethI ja jainaparaMparAmAM vItarAga vijJAnane maMgalamaya gaNI namaskAra karavAmAM Ave che. - "maMgalamaya maMgalakaraNa vItarAga vijJAna. namo tAhi jAte bhae arihaMtAdi mahAna." cAra karmono kSaya karI, sarvajJatA prApta karanAra AtmazaktisaMpanna arihaMtAdi lokomAM uttama kahevAya che. saMsAramAM Adhi, vyAdhi ane upAdhirUpa anaMta bharapUra tApa che. tattvajJAnIo tethI mukti mATe kahetA AvyA che. jainadarzanamAM badhA puruSArthamAM sArabhUta mokSatattvanuM buddhigamya ciMtana dvArA pratipAdana karavAmAM AvyuM che. sUtrakRtAMgamAM mokSane badhAya dharmamAM zreSTha kahyo che : "nivAbasedrA nada sabaMdhaH' (sUtrakRtAMga-2-1-6-24). vItarAganA vacanamAM anurakta thavuM e ja muktinuM sAdhana che: "vacanAmRta vItarAganAM parama zAMta rasa mULa' - (zrImada rAjacaMdra). jainadarzanano viziSTa

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182 kokilA hemacaMda zAha SAMBODHI mokSamArga Agamo ane anya zAstromAM darzAvyo che. jJAnI puruSoe paNa A ja mArganuM spaSTIkaraNa kyuM che. A mATe jaina tattvajJAnamAM vairAgyabodhinI bAra bhAvanAonuM bahu ja mahattva che, je 'dvAdazAnuprekSA' nAme prakhyAta che. jaina dArzanikoe jIvana ane jagatane jovAno je dRSTikoNa batAvyo che, te viziSTa che. jainadarzananI IzvaranA svarUpa viSenI ane paramAtmapada viSenI potAnI AgavI vicAradhArA che. Izvara koI jagatkartA nathI. vizva anAdi ane anaMta che. te vyavasthita rIte niyamane AdhIna cAle che. AtmAmAM anaMta zakti che, je AtmasAdhanA dvArA vikasita thaI zake ane AtmA paramAtmA banI zake. AtmavikAsa sAdhavAnuM prazasta sAdhana e anuprekSAciMtana che. sarvajIva sukhane icche che paNa sukha prApta karavAno mArga jANavAnI icchA koIne thatI nathI. dharmano rAha - sAkSIbhAva - aliptabhAvamAM rahevuM - e sarva duHkhalayano upAya che. saMpUrNa jJAnanA prakAzathI ajJAna TaLe che ane mohanA tyAgathI ekAMta nibaMdha sukha prApta thAya che. vItarAga upAsaka pravRttiparAyaNa hovA chatAM rAgadveSa rahita pravRtti kare che, je karmabaMdha nathI karatI. AcArAMgasUtramAM kahyuM che tema ahIM je AsravanAM sthAno che te nirjarAnAM sthAno banI jAya che. jIvo sukhanI zodhamAM badhI sAMsArika pravRttio kare che paraMtu te sukha kSaNabhaMgura che. bhagavAna mahAvIre sAMsArika jIvananuM rahasya jANIne ja kahyuM : "aho dukhkho hI saMsAro'. aDhaLaka lakSmI, vaibhava, svajana-parivAra, temaja saMsAranA pratyeka sukha vaDe virAjaRna che. DhAM IsTara sarvasvaro tyAga karI yogamAM paramAnaMda mAnI mahAvIra banyA. yoga nirvANasAdhaka che. AcArya haribhadrasUri adhyAtma, bhAvanA, kaSAyamuktine yoganA prakAra gaNe che. dharma eTale AtmAnA zuddha svarUpanI prApti mATe thatI kriyA. jIvane AvI adhyAtmanI ucca bhUmikAe laI javAmAM anuprekSAciMtana sahAyaka bane che. A ciMtana dvArA krame krame sammadarzana, jJAna ane cAritranI prApti thAya che. keTalAka AcAryo anuprekSAne svAdhyAyano eka prakAra mAne che. anuprekSA viSe prAcIna tema ja arvAcIna jaina sAhitya upalabdha che. bhagavatIsUtramAM anuprekSAno svAdhyAyanA eka prakAra tarIke ullekha che. keTalAka dharmadhyAnanA eka aMga tarIke paNa anuprekSA-ciMtana gaNavAmAM Ave che, je prazasta che. tattvArthasUtramAM anuprekSAne saMvarano eka prakAra kahyo che (tattvArthasUtra-umAsvAti-9-2). bAra bhAvanAno ullekha mULa graMthomAM hovA uparAMta kuMdakuMdAcArma, svAmikArtikeya, zubhacaMdra, devacaMdranI racanAomAM jovA maLe che. zrImad rAjacaMdranA "bhAvanAbodha' graMthamAM paNa vairAgyapreraka bAra bhAvanAonuM sarasa varNana che. muni kArtikeyapraNIta "svAmIkArtikeyAnuprekSA' tatkAlIna pracalita prAkRta bhASAmAM racAyela ucca koTino prasiddha anuprekSAgraMtha che. badhI maLIne cAraso ekANuM gAthA pramANa emAM che. kadAca anuprekSA viSayaka A sauthI moTI kRti kahI zakAya. AcArya kuMdakudanI bArassaaNuvembrA' nAmanI adhyAtmarasasabhara kRti prasiddha che. umAsvAti prazamaratiprakaraNamAM teno ullekha karatAM kahe che - "bhAvanA dAdA: vizuddhA:" (prazamaratiprakaraNa -150) prazamasukha, pratyakSa mokSasukha ahIM ja che, je sAcA munio bhogavI rahyA che. te mATeno mArga ApaNane-potAne ja AdhIna che. anuprekSA ciMtananI phaLazruti che samatA. dharma utkRSTa maMgala che. dharma eTale vastunuM yathArtha svarUpa samajavuM. nizcayanayathI Atmopayoga e ja dharma che. jyAre vyavahAranayathI AtmarakSaNa-rUpa lakSa rAkhI zAMta citta, samatA te ja dharma che.

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Vol. XXVI, 2004 dvAdazAnuprekSA 183 Arta ane raudra dhyAna tyajI dharmadhyAnamAM je sthira thavAnuM che teno sAra A bAra bhAvanAomAM AvI jAya che - AcArya kuMdakuMdanA zabdomAM - adruvamaazaraNamegattamaNNasaMsAra logamasucitaM / mAsava saMvaramAM birAdhamAM vArdi vatestro / (kuMdakuMdAcArya, bArasaaNuvekjhA-2) arthAt "anitya, azaraNa ekatva, anyatva, saMsAra, loka, azuci, AsTava, saMvara. nirjarA, dharma ane bodhi durlabha-A bhAvanAonuM ciMtana karavuM joIe." tattvArthasUtramAM kahyuM che'anityaashrnnsNsaaraiktvaanytvaashucyaastrvsNvrnirjraa / tovadhaturtama dharmasvAyA tattvAkuvaMtanamanuprekSA' | (tattvArthasUtra 9-7) arthAt anitya, azaraNa saMsAra, ekatva, anyatva, azuci, Asava, saMvara, nirjarA, loka, bodhi durlabha ane dharmasvAkhyAtattvanuM anuciMtana te anuprekSA. svAmi kArtikeya kahe che. "sutetrI ciMtA maypedA" (kArtikeyAnuprekSA-97) A bAra bhAvanAo sAthe bIjI cAra bhAvanAo manaH zuddhi mATe upayogI che : (1) jagatanA sarva jIvo pratye maitrI, (2) pramoda - guNonA guNanI anumodanA karavI, (3) karuNAjagatanA duHkhI jIvo pratye karuNA darzAvavI, (4) mAdhyastha - apAtra pratye samabhAva rAkhavo. karmavazAt prANIonI sthiti A pramANe che ema samajI samatA dhAraNa karavI. TUMkamAM anuprekSA eTale 'reflection on right princliples". jenAcAryoe bAra bhAvanAone ghaNuM ja mahattva ApyuM che. alabatta vairAgyabodhinI hovA chatAM A bAra bhAvanAo nakArAtmaka nathI. temAM jIvanano samagra svIkAra che. tethI A gahana ciMtana nirAzAjanaka nahIM, paraMtu AzA ane utsAhamUlaka che, kAraNa ke te muktinuM kAraNa che. svAmi kArtikeye anuprekSAne bhavya jIvone AnaMda upajAvanArI kahI che. jaina tattvajJAnanA hArdarUpa "bAra anuprekSAnIce pramANe che. - (1) anityabhAvanA-badhuM - ja kSiNaka che. saMsAranI pratyeka vastu vinAzI che. je kaMI paNa utpanna thayuM che teno niyamathI nAza thAya che. pariNAma svarUpathI AtmA sivAya koI paNa vastu zAzvata nathI. zarIra, vaibhava, sattA Adi sarva anitya che ema ciMtana karavuM te anitya bhAvanA. badhuM ja kSaNabhaMgura che ema samajAI jAya to dunyavI bhogonuM nirarthakapaNuM siddha thAya ane emAM Asakti na rahe. adhyavasAya zubha rAkhavA A bhAvanA sahAyaka bane che. zrImadrAjacaMdranA zabdomAM

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184 kokilA hemacaMda zAha SAMBODHI 'vidyuta lakSmI prabhutA pataMga AyuSya te to jalanA taraMga puradarI cAMpa anaMga raMga zuM rAcIe jyAM kSaNano prasaMga ! (2) azaraNabhAvanA - adhuva ane azAzvata A saMsAramAM maraNa samaye jIvane zaraNa ApanAra koI nathI. uttarAdhyayanasUtramAM paNa kahyuM che - "dharma uttama zaraNa che." mRtyunI anivAryatA AgaLa "huM rAjA chuM, "dhanika chuM evo ahaMkAra vyartha che. badhI ja vastuo - saMpatti, vaibhava, kuTuMba jenA AdhAre sahAyasukha maLaze, te badhAM vakhata Avye niHsahAya bane che tyAre vAstaviktA samajAya che. potAno AtmA ja potAne zaraNa che. ema ciMtana karI dharmanI prApti mATe puruSArtha karavo. indra, phaNIndra, narendra paNa jIvanane zaraNabhUta thaI zakatA nathI - e rIte ciMtana karI zreNika rAjA samakita pAmyA. jyAre temane azaraNatAnuM spaSTa darzana thayuM. (3) saMsAranuprekSA - saMsArabhAvanA eTale saMsAra saMbaMdhI ciMtana. eka gatimAMthI bIjI gatimAM, eka zarIramAMthI bIjA zarIramAM, eka prakAranA saMyogane choDIne bIjA saMyogamAM javuM te saMsAra. yogasAra (gAthA-4)mAM kahyuM che - "jIva, kALa saMsAra A kahyA anAdi anaMta, miththAmati, mohe duHkhI, kadI na sukha lahata." tyAre - jIva cAra gatimAM bhamato kema aTake ? kAraNe ke bhavasAgara to anaMta che. temAM mithyASTithI mohita jIva sukha to pAmyo ja nathI. kevaLa dharma ja sukhamaya che. nikSayanayathI sarva prakAre asAra evA A bhayAnaka saMsAramAM kiMcit paNa sukha nathI ema samajI AtmasvabhAvanuM dhyAna karavuM, jethI saMsAraparibhramaNano nAza thAya. (4) ekatva anuprekSA - jIva ekalo ja janme che ane ekalo ja mare che - ekalo ja sukha duHkhane bhogave che. narakamAM paNa ekalo ja jAya che ane nirvANa paNa ekalo ja pAme che. rAjacaMdra kahe che tema "zarIramAM vyAdhi pratyakSa thAya, te koI anya laI na zakAya. e bhogave ekatva AtmA pote, ekatva ethI naya sujJa gote". Ama etvanA svarUpane jANI paradravyone heyarUpa mAnI jJAnamaya AtmAnuM dhyAna dharavuM e A bhAvanA jANavAnuM prayojana che. A saMsAramAM jIva ekalo paribhramaNa kare che. mAtra bhramaNAthI te bIjAnI othane Azraya mAne che ane anya vastuo mArI mArI che, ema kahe che. paNa kahyuM che ke - "tuM nahIM kisakA koI nahIM terA, kyA kahe merA merA, terA hai so terI pAsa, avara saba hI anerA" - ekatvamAM ja AtmAnI siddhi che. AthI mithyA mamatvanI bhAvanA TALI parabhAva choDavAno upadeza che. Ama potAnA AtmA ekalo che ema ciMtavavuM te akatva bhAvanA. (5) anyatva bhAvanA - anyatva bhAvanA eTale Atma ane anAtma vastuo bhinna che tenuM ciMtana. dehAdirUpa "huM nathI e jJAna mokSanuM bIja che. dhana, vaibhava, svajana ityAdi anya che. aMte to deha paNa potAno rahevAno nathI - to anya padArtho kyAMthI potAnA hoI zake ? sUtrakRtAMgamAM kahyuM che - "jIva anya che, zarIra anya che. parane potAnuM mAnavuM e mithyAtva bhAva che, e ja saMsAra che. e ja ajJAna che, bhrAMti che. A prakAranA bodhathI Asakti TaLI jAya che

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185 Vol. XXVII, 2004 dvAdazAnuprekSA ane AtmasvarUpanuM dhyAna sulabha bane che. rAjarAjezvara bharata anyatvanA svarUpane samajI kevaLajJAna pAmyA. "nA mArAM tana rUpa kAMti yuvatI, nA putra ke bhrAta nA, nA mArA bhUta snehIo svajana ke, nA gotra ke jJAtanA, nA mArA dhanadhAma yauvanadharA, e moha ajJAtvanA, re ! re ! jIva vicAra ema ja sadA anyatvadA bhAvanA." (rAjacaMdra-mokSamALA) A samajAI jAya to nirmohI thaI bhedavijJAnano bodha thAya. anyatvano bodha denArI A bhAvanA vRthA mamatva bhAva je dukhaprada che te dUra kare che. (6) azuci bhAvanA - A deha azucimaya che; tethI kAyAno moha maMgaladAyaka nathI ema ciMtana karavuM te azuci bhAvanA. maLamUtra, roga ane vRddhatAne rahevAnA dhAmanA jevI kAyA gaNIne tenuM miththAmAna tyAga karIne tene saphaLa karavAnI che; kAraNa ke mokSamArgamAM A mAnavadehathI ja praveza thAya che. te tenI uttamatA hovA chatAM te azucimaya che. A deha saghaLI kutsita-niMdanIya vastuono samudAya che, durgadhamaya che, sadA malina che. tethI kAyAno moha yathocita nathI evuM ciMtana-manana karavuM ane ema vicAravuM ke AtmA dehathI bhinna anaMta sukhanuM dhAma che, zuddha che. jainasAhityamAM A bhAvanA daDha karavA sanata cakravartInuM diSTAta ApavAmAM AvyuM che. ene azucimaya kAyAno prapaMca joI vairAgya utpanna thayo "khANa mUtrane maLanI roga jarAnuM nivAsanuM dhAma, kAyA evI gaNIne mAna tyajIne kara sArthaka Ama." mokSamALA-(rAjacaMdra) mAnava zarIrano upayoga mokSamArga mATe karavAno che, tenA para Asakti ke moha rAkhyA vinA. e A bhAvanAno udeza che. (7) Asava bhAvanA - karmanA AgamananA dvArane Asrava kahe che. manavacana-kAyArUpa yoga je mithyAtva kaSAyakarmasahita che te ja Asrava che. A bhAvanAnuM ciMtana eTale karmabaMdhanAM kAraNo upara vicAra karavo. A ciMtanadvArA tIvra kaSAya choDavAno upadeza che. "rAgadveSa ajJAna e mukhya karmanI graMtha'- je thakI saMsArapArabhramaNa ane duHkhadazA upaje che - rAga, moha duHkhadAyaka che. bhagavAna mahAvIranA mukhya gaNadhara gautamasvAmI bhagavAna paranA mohane lIdhe kevaLajJAna pAmatA na hatA. gautama munino rAga ApaNane bahu sUkSma bodha Ape che. rAgadveSanA kSayathI siddhi nizcita che - Asrava duHkhakAra che tethI buddhimAno tenA nivAraNa arthe prayatna kare che. Ama rAgadveSa Adi karmabaMdhanAM kAraNo je che, e viSenuM ciMtana karavuM te Asrava bhAvanA.

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186 kokilA hemacaMda zAha SAMBODHI (8) saMvara bhAvanA - AmravanAM dvAra baMdha karavAM, te saMvara. mithyAtva Adi pAMca baMdhanAM kAraNone rokavA te ja saMvara che ane te saMbaMdhI ciMtana karavuM te saMvarabhAvanA. vRttione saMyamita rAkhavI e ja saMvara. arthAta vItarAgatA e ja saMvara che. pariSahajaya, gupti, samiti vagere saMvaranAM kAraNo che, je jANI te pramANe AcaraNa karavuM-e AnuM prayojana che. zuddha upayoga e ja saMvara pragaTa karavAno upAya che. saMvara upAdeya che. navA karmo kema na baMdhAya e viSenuM ciMtana karavuM te saMvarabhAvanA. (9) nirjarA bhAvanA - pUrvakRta karmone khapAvavAM te nirjarA. karmanI nirjarAnA upAyonuM ciMtana eTale nirjarA bhAvanA. jainazAstrakAroe nirjarA mATe tapanuM AcaraNa karavA kahyuM che. ane tapa nirjarAnuM kAraNa che, paNa jJAnasAhitanuM tapa-bAhya-atyaMtara-tapa sukhaduHkha samabhAve sahana karavAthI nirjarA thAya che. tattvArthasUtramAM kahyuM che - "IcchA nirodhaH tAH" tathA "tapasA nirjarA ca. savipAka nirjarA svakALa prApta che je karma sthiti pUrI thatAM udaya pAmI kharI jAya. tathA - bIjI nirjarA tapa vaDe thAya che te avipAka nirjarA. tapa vaDe karmo apUrNa sthitie paNa paripakva thaI kharI jAya che. je nirjarAnAM kAraNo jANI e pramANe AcaraNa kare che teno janma saphaLa che ane chevaTe tene utkRSTa sukha prApta thAya che. duHkha karmabaMdhanathI che ane karmonA pUrNa abhAvathI ja pUrNa sukhI thavAze ema ciMtana karavuM te nirjarAbhAvanA. (10) lokasvarUpa bhAvanA - kahyuM che ke "loka svarUpa vicAra ke Atama rUpa nihAra'. loka svarUpanI vicAraNA navI daSTi prere che; jIvAdi cha dravyono samUha te loka. cha dravyo nitya che tethI loka paNa nitya che. "loka' zabdano artha jovuM-dekhAvuM evo thAya che - jyAM badhA dravyo jovAmAM Ave che te loka. vizvanuM ane dravyonuM svarUpa je sarvajJoe kahela che te jANavuM ane tenuM ciMtana karavuM. dravya-guNa paryAyanA tattvajJAnamAM samagra jaina Agamono sAra AvI jAya che. pratyeka dravyanuM potAnuM svataMtra astitva che - e jANI "huM koNa chuM? - vizvamAM mAru astitva kyAM che? huM zarIra nathIpudgalathI bhinna chuM - evo bodha A ciMtana dvArA prApta thAya che. lokanA prakAra ane vividhagatinuM ciMtana - jIvomAM paryAyanI apekSAe manuSyaparyAya, nArakI paryAya, tiryaMcaparyAya, devaparyAya ityAdi utpAda-vyaya cAlu rahe che. paryAyano nAza e dravyano nAza nathI, dravya to kAyama ja che tevo bodha thatAM ja mRtyunuM duHkha, bhaya Adino nAza thAya che tema ja Ihaloka saMbaMdhI bhaya, paralokasaMbaMdhI bhaya, arakSAbhaya Adi nAza pAme che. pratyeka dravya potAnuM kArya kare che paraMtu ajJAnavazAt jIva mAne che ke huM mArI icchA mujaba paradravyanuM pariNamana karuM chuM. paraMtu, paradravyanuM pariNamana te dravyanA potAnA kAraNe ja thAya che - A jANavAthI kartutvabhAva dUra thAya che. jIva jJApaka che - jJAtA-daSTa bhAva keLavAya che. A bhAvanAnuM prayojana A ja che. samagra lokanuM svarUpa jANI caitanyasvarUpanuM avalokana karatAM sahaja AtmasvarUpamAM sthita thavuM-svayaMnI aMdara gaherAImAM utarI "sva"nuM aparimita aizvarya mANavuM. (1) dharmasvAkhyAta bhAvanA- dharmanA svarUpanuM ciMtana karavuM te dharmasvAkhyAta bhAvanA.

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187 Vol. XXVII, 2004 dvAdazAnuprekSA vItarAga bhagavaMtoe dharmanuM svarUpa jIvonA hitArthe kahyuM che. temaNe ahiMsA, saMyama, dAna, zIla, tapa ane bhAvarUpa dharma upadezyo che. je koI paNa sukha A jagatamAM che te dharmanuM phaLa che tema samajavuM. zAstromAM cAra prakAranA dharmanuM varNana che : (1) vastusvabhAvarUpa : AtmasvabhAvamAM ramaNatA e ja dharma, (2) uttamalamAdirUpa dharma, (3) ratnatrayarUpa dharma, (4) dayArUpa dharma - "dharma na bIjo dayA samAna." dharmabhAvanAnuM ciMtana sAdhakanA cittane nirmaLa banAve che. sarvajJa bhagavaMtoe sarvanuM kalyANa thAya evo dharma upadezyo che. nizcaya ane vyavahAra nathI evuM ciMtana karI dharmano marma samajavo e ja A bhAvanAno udeza che. zuddha dharma samajyA vinA bhavaroga TaLato nathI ema kahyuM che. (12) bodhidurlabha bhAvanA - bodhi eTale jJAna. A lokamAM bhavabhramaNamAM aTavAtA jIvone samyakdarzana durlabha che. samyadarzanamAM mahimAnuM ciMtana e bodhidurlabha bhAvanA uttarAdhyayanasUtramAM kahyuM che - je AtmA adhika karmothI lipta che tene mATe bodhi durlabha che. te mATe AvazyaktA che puruSArthanI. tethI ja gaNadhara bhagavaMtoe Thera Thera samaktinI mAgaNI sUtromAM rajU karI che : "AruSNa borilAbha samAviramuttamaMdidhu- samaktino mahimA che. jJAna vinAnI dharmakriyAo niSphaLa che. tethI bodhinuM mahattva che. kahe che ke manuSyajanma, karmabhUmi, Aryadeza, uccakuLa, nIrogIpaNuM, sadguruno yoga, zraddhA ane zAstranuM zravaNa karavA chatAM paNa samyakatvanI prApti parama durlabha che. samyakdarzana eTale jinezvara bhagavaMte jaNAvela tattva para zraddhA : "tattvArthazraddhAnAM savinam' (tattvArthasUtra-1-2). svAmi kArtikeya A bhAvanAnuM suMdara varNana karatAM kahe che ke jIva anaMta kALa sudhI nigodamAM, pRthvIkAya Adi ekendriya yonimAM, be iMdriya, treiMdriya, coiMdriya, paMcendriyamAM, narakayonimAM, tiryaMca AdimAM bhramaNa karI atyaMta durlabha manuSyabhava prApta kare che. emAM zubha sAdhanonI prApti thavA chatAM, paNa samyakatva maLavuM durlabha che. uttarAdhyayanasUtramAM paNa ema ja kahyuM che - ane tethI ja zAstrakAro kahe che "bodhi prApta karo'. manuSya avatAra vItI gayA pachI bIjA avatAramAM saMbodhi nizcaya ja durlabha che. vItelI rAto pAchI AvatI nathI ke nathI manuSya avatAra pharIthI prApta thato. bodhi prApta karI nathI teNe kazuM ja meLavyuM nathI. "saMbodhi' e svasaMpatti che, je mRtyu pachI paNa sAthe rahe che. ane A jIvanamAM muktAnaMdano te sparza karAve che. mithyASTiono badho puruSArtha azuddha che ane tene karmabaMdhana ja thAya che. tethI bodhinuM mahattva che. cAritraprApti je durlabha che te bodhiprAptimAM saphaLa che, nahitara niSphaLa samajavI. bodhiratna na prApta karanAra cakravartI paNa raMka jevo che ane bodhiratna prApta karanAra raMka paNa cakravartIthI adhika che. "jJAnanuM phaLa virati che." mokSamArganuM dizAsUcana karanArI, bhavyajIvone upayogI dvAdaza anuprekSA bhavaduHkhazAmaka, jJAnavairAgyamaya mAnavAmAM Ave che. tethI ja jainAcAryoe vAraMvAra anuprekSAnuM ciMtana, manana, parizIlana saMvega arthe karavA kahyuM che. A paMcamakALamAM jyAre mokSanI prApti thavI ati durlabha che tyAre jJAnI puruSo ApaNane sAdi, anaMta, avyAbAdha sukhanAM dvAra kholI Ape che. vAraMvAra A

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188 kokilA hemacaMda zAha SAMBODHI ciMtana karavAthI jJAnano bodha thAya, caMcaLa mana sthira thAya, rAgadveSarahita banI zakAya. vairAgyajananI dvAdazaanuprekSA mumukSu mATe sAdhanApathamAM madadarUpa, AtmonnatimAM sahAyaka che. jainAcAryoe kahyuM che ke A dvAdaza anuprekSA jinAgama anusAra che. je bhavya jIvo tenuM ciMtana karaze te uttama sukhane prApta karaze. kuMdakuMdAcArye paNa A ja vAta karI che - "bhUtakALamAM je mahAtmA siddha thayA che ane bhaviSyamAM thaze te A bhAvanAnA mAhabhyathI ja. tethI je zuddha manathI tenuM ciMtana karaze te parama nirvANa prApta karaze." vaLI ema paNa kahyuM che ke A dvAdaza anuprekSA ja pratyAkhyAna, pratikramaNa, AlocanA, sAmAyika svarUpa che; tethI niraMtara tenuM dhyAna karavuM joIe. jIvanane sAcA arthamAM sukhamaya banAvavuM A ciMtananuM dhyeya che. jaina tattvajJAnIo kahe che : "he bhavya jIva ! tuM bhAvonI zuddhi mATe bAra bhAvanAonuM yogya rIte ciMtana kare ke jenI siddhAMtagraMthomAM zrI jinezvaradevoe ghaNI prazaMsA karI che. A bhAvanAonuM ciMtana karatAM e prakAranI vaicArika bhUmikA taiyAra thatAM sAdhakane samabhAva-prAptino apUrva avasara prApta thAya che. zrImad rAjacaMdra kahe che. jyAM pragaTe suvicAraNA, tyAM pragaTe nijajJAna je jJAne kSaya moha thaI pAme pada nirvANa." (Atmasiddhi, 41) mahAvIre karmanI jaTila samasyA samajAvI, karmabaMdhanAM kAraNo vagerenuM vizada varNana karyuM, paNa jyAre kevaLajJAnanI vAta karI tyAre temaNe mohane ja vAta karavAnI vAtane mahattva ApyuM. cauda guNasthAna-kramArohamAM paNa uttarottara mohane toDavAnI ja vAta che. A bhAvanAonuM ciMtana Asaktirahita thavA mATe che. jIvanakrama to cAlyA ja karavAno che paraMtu te kramamAM kSaNe kSaNe pramAdarahita thaI jAgRta rahIe. AcArAMgasUtramAM kahyuM che - pramAdIne sarvatra bhaya che, apramAdIne kyAMya paNa bhaya nathI (3-4-123) ApaNI anicchA chatAM jiMdagI potAnI vAstaviktAnuM pragaTIkaraNa kare che. A saMdarbhamAM rAjA ane sAdhunI bodhakathA vicAravA yogya che. rAjAnA AgrahathI sAdhu tenI pAse cAra vastu mAge che (1) e jIvana ke jemAM mRtya na hoya. (2) e khuzI ke je sthAyI hoya (3) e yuvAnI jemAM buDhApo na hoya. (4) e sukha ke jenI sAthe duHkha na hoya. rAjA vicAramAM paDI jAya che ane tenA ahaMkAranuM visarjana thAya che. te samajI jAya che ke AmAMthI koI paNa vastu ApavA te samartha nathI. sattAno mada vyartha che. vairAgya e ja moTI saMpadA che. anuprekSA-ciMtana dvArA saMsAranI vAstaviktA samajAya che. anuprekSA-ciMtana manane zubha adhyavasAyomAM rokI rAkhavA mATe che. jIvanane arthapUrNa ane samRddha banAvavA mATe che, zuSka

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Vol. XXVII, 2004 dvAdazAnuprekSA 189 banAvavA mATe nahIM. aMtamAM, eka nAnI vAta. mahAbhAratano eka prasaMga-yakSa prazna, vicAravA yogya che. yakSa dharmarAjA yudhiSThirane prazna pUche che - "A pRthvI para sauthI moTuM Azcarya kayuM ?' yudhiSThira teno uttara ApatAM kahe che ke manuSya potAnA nikaTatama svajanane smazAnamAM laI jaI agnidAha Ape che ane tenA zarIrane be muThThI rAkhamAM jue che ane pharI pAcho samAjamAM AvI pRthvI paranI e ja vastuo e ja rIte zarU kare che, e ja moTuM Azcarya che. vAstavamAM mRtyu nizcita che to paNa mithyAcAra mAnavI TALato nathI. jo ApaNe jIvanane tenA vAstavika svarUpamAM nihALI zakIe to vastu pratyenI mithyA pakaDa chUTI jAya. adhyAtmasAramAM yazovijayajI kahe che : manuSyajanma pAmIne jeNe yoga dhAraNa karyo nahIM, mamatA choDI nahIM ane samatA prApta karI nahIM, tattva mATe jene koI jijJAsA thaI nahIM, teno janma kharekhara nirarthaka che." tattvaciMtako, sarjako, jJAnI mahAtmAo jIvana viSenuM ciMtana ApaNane ApI de che. dareka sukhamAM ane duHkhamAM yAda rAkhavA jevA zabdo che -This too shall pass" - "A paNa vAta jaze." smaraNapUrvaka A tathyane khyAlamAM rAkhavuM jarUrI che. vastu choDavAnI nathI, tenA pratyenI Asakti choDavAnI che. e mATe pote ja sAdhanA karavAnI che. kSaNamAtrano paNa pramAda karyA vinA durlabha manuSyabhavamAM samyakdarzanarUpI lakSa cUkI jaIzuM to te vyartha jaze. A saMbaMdhI bhagavAna mahAvIre mArmika vANImAM kahyuM che - "rAto niraMtara vItatI jAya che. gayelI rAto pAchI AvatI nathI. paMkhIo to sAMje ya mALAmAM pAchA AvI jAya che, paNa gayelo kALa kyAreya pAcho Avato nathI." je potAno samaya sArthaka kare che te ja dharma kare che. aMtamAM, "jJAna dhyAna vairAgyamaya uttama jahAM vicAra je bhAve zubha bhAvanA te utare bhavapAra" (rAjacaMdra-mokSamALA) saMdarbhasUci 1. dazavaikAlikasUtra 2. bhagavatIsUtra 3. umAsvAti tattvArthasUtra 4. AcArAMgasUtra 5. uttarAdhyayanasUtra. 7. haribhadrasUri-yogabiMdu. 8. kuMdakuMdAcArya-bArassaaNuvekakhA. 9. svAmikertikAyAnuprekSA-muni kArtikeya. 10. umAsvAti prazamaratiprakaraNa. 11. rAjacaMdra-bhAvanAbodha. (mokSamALA) 12. yogIndudeva-yogasAra. 13. rAjacaMdra-Atmasiddhi. 14. adhyAtmasAra-yazovijayajI.

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Abukalpa DI.jI.vediyA prAstAvika vibhinna pradezo, vanaspati, pazu-pakSI vagere vize aneka kalpa lakhAyA che. u.ta. ulUkakalpa, kAkakalpa, Asurikalpa vagere. atharvavedanI mAphaka anya veda ke tenA jevA sAhityanA vizeSa upayogone anulakSI kalpa graMtho lakhAyA che. A kalpanA. anusaMdhAnamAM prakriyAnA graMtho paNa lakhAyA che. A surikalpa ane Asuri prakriyA paNa sAthe maLe che. prAcInakALathI mAnavIo suvarNanuM mahattva samajayA che. kanakadhArA, zrIupAsanA, suvarNasiddhitaMtra vagere graMtho yaMtra-ane maMtravijJAnamAM maLe che. suvarNa mAnavIne medhAvI banAve che. AthI ja jAtakarma saMskAramAM suvarNa, madha ane ghInuM cATaNa gaLathUthI rUpe apAtuM hatuM. upanayana saMskAramAM vedanA adhyayana pUrve paNa AvI ja kriyA guru karatA hatA. AyurvedamAM suvarNaprAzana prayoga paNa maLe che. vedakALathI suvarNasiddhinA prayogo thatA rahyA che. A saMdarbhe dAkSAyaNa, pipilaka, pArIkSita, kAzyapIya vagere suvarNanA prakAro maLe che. zukla yajurvedanA AyuSyamaMtro (35/50-52)mAM suvarNano mahimA batAvAyo che. dAkSAyaNo e zatAnika rAjAne suvarNakaMkaNa bAMdhyuM hatuM. te vijayI banyo hato. suvarNaprAzanathI lohIne dUSita karanArA jaMtuo (pizAca) ke mAMsane dUSita karanArA jaMtuo (rAkSasa)no upadrava naDato nathI. mAnavI dIrgha AyuSya bhogavI zake che. nAgArjunanI rasAyaNa vidyA dvArA zatavedhI ke sahasravedhI rasAyaNa prApta thAya che. A rasAyaNa tAMbu, rUpu ke kalAI ke sIsAne paNa tenA paramANuomAM parivartana karI rUpuM ke sonuM (hema) banAve che. AvuM ja rasAyaNa mAnavIne paNa jarAvalita doSathI mukta karI navayuvAna banAve che. A saMdarbhe vanaspatinA prayogo paNa maLe che. pArIkSita sonuM ke kAzyapIya sonuM AvA prayogonuM pariNAma hatuM.

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Vol. XXVII, 2004 Abukalpa 191 AbukalpamAM AbunI AjubAjunA pradezo-khAsa karIne vasiSTha AzramanI AjubAju maLatI mATI, vanaspati, vagerenI prakriyAthI suvarNasiddhi kevI rIte thatI te batAvAyuM che. AbukalpanI anya prato maLI zakI nathI. A hastapratanI mULa prata (AdhArarU5) prata hArIja tAlukAnA mujapura gAmanI pauSadhazALAnA goDajInA pustaka bhaMDAramAM che. te uparathI mujapuranA joSI viThThala motIrAme saMvata 1806nI sAlamAMthI utArelI che. A prata saM.1891 caitra suda 6ne somavAra miti A prata upara noMdhAyelI che. mULa pratamAM je te mujaba ja A pATha Apelo che, mULapratanA lahiyAnA doSa yathAtatha che. suvarNasidvitaMtra ke anya vaijJAnika AdhAra gharAvatA graMthonA vadhu saMzodhana mATe saMyukta vidyAzAkhA dvArA adhyayana ane prayogone avakAza rahe che. saMskRta-prAkRta-pAli ke jUnI gujarAtI bhASAmAM lakhAyelA graMthomAM tajajJo pAsethI AvA graMthone meLavI tenA rahasyane ukelavA rasayANavijJAna ke vanaspativijJAnanA vidvAnonA sAtha sahakAranI jarUra raheze. anyathA A vidyAne kapolakalpita mAnInA upekSA thavAnI. AbukalpamAM nirdiSTa vanaspatiyo ane rasAyaNo AvA vaijJAnika prayogonA dvAra khole tema atha Abukalpa likhate zrIgaNesAe namAM Abu upara pasama dIzAe saYrakA nAme nadI che. uttara tarapha vahe che. tAMhAM jhADa che. umarAnA jevAM phUla che. bhAgethI thoranA sarIkhuM dUdha nIkare che ne dUdha sarave dhAtunA patre copaDI pacAvIe to he. thAya-1 Abu upara sarIkA nAme nadI che. teno pravAha sIdura sarIkho che. tAhAM rAtAM jhADa che paMcAMga rAtAM che. paMcAMga rasa kADhavo. bIjorAno rasa-kuverano rasa kADhavA sarakhA bhAge kADhavA 1 thI 2 kAlIne temAM rasa sIMcIe to rUpu thAya. tAMbAnA patramAM traNavAra ThAre to 108 he. thAya. Abu upara pasama dizAe hasanalA gAma che tyAMthI uttara dizA bora sarIkhAM jhADa che. bhAgethI dUdha navasare che. te dUdhane, bIjuM bhesanuM dUdha ne gAyanuM mutara 1 thI 2 gAlIne sAcIe to Abu upara vasIsaTanuM AsarAma che. to najAmA nAme jhADa che. tenI chAla AMgaLa 4 lIje gAyanA dudhamAM nAkhI khIra karI pIe to mora che Avo. ghaDI 8 pachI sAvadana thAya. kAyA vajAra sarIkhI thAya. mahAbaNI sa thAya sahI.

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192 DI.jI.vediyA SAMBODHI uparanA jhADanI sAlanuM curaNa karI sedhANane AkaDAnA dudhamAM vATavuM. traNavAra palADIne vATavuM. tAMbAnA patre copaDIne tapAvIe to he llll Abu upara vasIsTatuM AsarAma che. tethI purava dizAmAM jamaMdaga nAme tIratha che, tIrathathI pasama dIsAe satamaMda nAme tIrata che. mAthe surajanuM deheru che. tyAM salahela khAtara khodIe. eka jAkAra mAtara pAsaNa nIsare che. te vATIe bheMsanA dUdhamAM kamAvIe. rUpAnA patre copaDI tapAvIe to ha. IfzA e tIrathathI vAyavA koNe nArI nAme nadI che. tene kAMThe zrI gaNezajInuM deruM che. tethI 10 hAtha kohIlA sarako pAsaNa che. kohIlA sarasuM maradIe aganIsuM pacAvIe khAya to devarUpa thAya jarA na Ave ll tAM nAvI nAme nadI che te nIrasI che sAthaLa sudhI khodIe to bIlInAM A phUla jevaDAM pAsANa nIsare che. aLaseramAM karavAvIe ne pIDa karIe. kheranA aMgArAmAM dhamIe to gA he thAya. ATha AnA thAya che 10. te ja pAsANa vAlIe rasasu thIjIe. dhImaha laI pIe to nIdhA(nidhi ?) ne dekhe. 11 e ja pAsANa lakho che te pAse rAkhe to zatrujIte nahIM che.12 Abu upara trAMbAvatI nAme nadI che. nIce goLa varaNa jhADa che. pAna rAto che. teno rasa sava dhAtu ne copaDIne bhaThI karIne aganImAM dhamIe to hema-ma-13. Abu upara amarIpa nAme lkAna (sthAna) che. tethI otara dIsAe bhavanesarInuM tIratha che. te pAse pAkhaNa che sakhatadhAtuM aganI joge vadhe che. tahAM amarakA nAme satAna (sthAna ?) che tAMhAM amarezvarInuM deruM che to kuMDa che temAM pesIne pIlI mATI levI e mATI pAse rAkhIe to sava loka vasa thAya. e mATInI kheDa karIne aganImAM dhamIe to-he-ma 14 Abu upara usarI mAtAnuM deruM che. te thakI pasama dIzAe traNa kosa nIco vasIsTa munIno AsarAma che. te madhe AvalInAM traNa jhADa che tenA pAse eka jhADa che teno rasa taiyAra karIne tAMbu gAlIe tAMbAthI bamaNo rasa secIe to-he-ma-15 eka TUMkA IsAna koNA sAmo che. to sarovara che tAM IsavarIno prasAda che to purava sanamukha AkAza lagI te AgaLa traNa kaMDa che te upara nAgasalA che. to eka hAtha khodIe to sarasava jevaDA pAsANa nIsare che te loDhA thakI vATIe mukha madhe rAkhIe to saravaloka vasIkaraNa thAya. te ja sIkhara vasa vAnara nAme tIratha che nAM mAthA sudhI khADa khode to heThe pAkA bhAraMgaDA jevaDA pAsaNa nIsare che. te aganImAM dhamIe to AsapAsa aDadha hema thAya. 16 te ja sakhara pAvanamAkhe (nAme :) tiratha che orata (ottara-uttara) tarapha vahe che. temAM maNasIla sarIkhA pAkhANa che te maTI (mATI ?) levI tAMbu 1) gAlIne rU 1 bhAra nAkhe to temAM

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Vol. XXVII, 2004 Abukalpa 193 thA. 17 Abu upara kadaMbaka nAme tIratha che tathA va nAme tIratha che e heThe kaMcana jevI mATI che. te sagna che : tene tAMbe dhasIe to he.-ma. 18 tAM be vIra che dhanusa eka khADa khode to rasa kuthIkA che. IsAna maMtra japIe. vadhana TaLe teno maMtra. 3% namo temajalA vAraNI sohAM rasa bAMdhIene lIjIe pa te rasa loTAne tathA tAMbAne copaDIne aganImAM tapAvIe to he.ma.19. e maMtra eka so ne ATha bAra japIe to kaDabInuM baDItAM Abu upara nAgedara nAme tIratha che tethI purava dIzAe mahesa kAlIkA svAMtI jhADa che meTA AkAre che te laI curaNa karIe 6 thI 25 gAlIne caraNa nAkhe to myuM (20) Abu upara lakhAvatI nadI che tethI purava dIsA kaMcana nAme jhADa che. tama para vALA sarakhI mATI che. te rAtI che te mATI laIne tAMthI duHkhaDA nAme nadI che tenA pANIthI te mATInI meDa karIne aganImAM dhamIe to he-ma-thA. (21). Abu upara bahudamAMha nAme eka tIratha che. tethI purava dIsA vaIkuThI nAme jhADa che. tenuM mULa sAlakAdava sahIta hayaka ne aganImAM dhamIe he.ma. (22) Abu upara nAgedara nAme kaMDa che. tethI purava dIsA 10 dhanusa jaIe to maNasaNa sarakho jhADa che, tenAM phula phala mula teno rasa kADhIne tAMbAne lepa karIe to he-ma. (23) e jagAe beubhasa nAme tIratha che. tethI pasama dIzAe vevara che temAM pesIne rAtI mATI levI. kuTI aganImAM dhamIe to hema. (24) Abu upara purava dIsA duravI A nAme nadI che. tAM modIe to khajura sarIyA pAsANa nisare che te laI aganamAM dhamIe to hema (25) Abu upara vAsara padama nAme kaMDa che temAM pesIne mATI levI methInA pacAMga rasathI peDa karI aganImAM dhamIe to hema. (26) Abu upara purava dIsAe guphA che. devInA derA pAse eka bharAmaNane dIna sAta sudhI jamADIe pachI sAta divasa upavAsa kIje. te vAre derA thakI otaramAM vevara che paNakaTa thAya che. valavA karA phophala phUlanuMnI veda karI IsAna maMtra pelo lakho che tethI pujA karavI. kaDavI tuMbaDImAM rasa lIje te rasa loDhe copaDIne aganImAM dhamIe to he.ma. (27) Abu upara vasIsTanuM AsarAma che. tenI pasamane AMtara vace rasakupIkA che tAM jaIe valavA karA laI nIveda laI dhupa karIne pujA karIe. do gaMdhaka pUjA kIje. maMtra japIne pujA karIe teno maMtra OM aM aMga che e e aMga che. namastutaH bharapUra ba: nA nA nAMmAM naLa ThaMTheTha svAhA'

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194 DI.jI.vediyA SAMBODHI e maMtrathI pUjA karI nIveda dharIne purava dIsAe namaskAra karIne parasAdI lIje pache kaDavI tuMbaDImAM rasa bIje te rasa loDhe tAMbe copaDIe to he-ma. (28) sarasava khAANa AgaLa kaMcara jhADa che. tenAM pAna laIe alasela tela copaDIe. aDAyA chANAMnI 5 AvIe to mAMsa thAya te khaIe. to bahu mana Ave badhA te dekhe. badhIvaMta thAya enI zrI Abukalapa saMpuraNa thayo che. saMvata 1806nI sAlamAM utArela te gorajInA copaDAno saMta 1981 (91 ?)nA caItara suda 6ne somavAra vIThThala motI. D D D

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abhyAsa ane anusaMdhAna kSetre AgavuM arpaNa muni bhuvanacaMdra saMbodhi'-2002 ela.DI.insTiTyUTa opha InDolojI, amadAvAdanI zodha patrikA che. A varSano aMka saLaMga krame teno pacIsamo aMka che. bhAratIya zodha-saMzodhananI uccastarIya sAmagrI A aMkamAM apAI che. saMskRta, zilpa, darzanazAstra, itihAsa, bhASA, kAvya ItyAdi viSayo para abhyAsapUrNa ane abhyAsayogya lekho dvArA "saMbodhi' bhAratIya vidyAnA kSetre AgavuM arpaNa karI jAya che. kula paMdara lekhomAM traNa gujarAtI ane be hiMdI lekho che, bAkInA aMgrejI che. graMthamAM keTalIka chApabhUlo rahI gaI che, anyathA svaccha ane saumya mudraNathI aMka paThanasaukarya dharAve che. "rasasiddhAMta para dArzanika prabhAva' e viSaya para pI.Ara.vorAno lekha saMskRta nATyasAhityanA raso aMge navA ja daSTikoNathI vicAraNA rajU kare che. zrI tapasvI nAMdIno lekha saMskRta nATyanA eka prakAra 'uparUpaka' aMge prauDha zailInI chaNAvaTa kare che. pArula ke.mAMkaDe "alaMkAramArikA aMtargata alaMkAronuM tulanAtmaka adhyayana temanA lekhamAM ApyuM che. viparyAsa ane anyathAkhyAtinuM dArzanika dRSTie tulanAtmaka, sUkSmagrAhI ane vaidUSyapUrNa adhyayana karato Do. yajJezvara zAstrIno lekha khare ja prabhAvaka che. mAdhyamikonuM "zUnya' e "asa" nathI, zUnyavAda e ucchedavAda nathI, mAdhyamikonA asakhyAtivAdanuM khaMDana karavAmAM anya dArzanikoe thApa khAdhI che - vagere niSkarSo dhyAnArha che. paurANika venanI kathAno saMbaMdha AkAzIya piMDonA sarjana-visarjana sAthe hovAnI dhAraNA pro.DI.jI.vediyAe rajU karI che te rasaprada che. bAbAnagara (karNATaka)mAMnA zilAlekhonI carcA karato Do.haMpA nAgarAjaiyAhano lekha karNATakanA jaina rAjAo viSe tathA tatkAlIna jina abhiSekavidhi viSe ghaNI badhI aitihAsika vigato Ape che. svabhAvavAda saMbaMdhita ullekho ane zloko ghaNA badhA zAstromAM uddhata thayelA jovA maLe che. zrI rAmakRSNa bhaTTAcArye A viSaya para saMzodhana hAtha dharyuM che, jenA viSe eka lekha A aMkamAM che. svabhAvavAdanA pravartaka puruSanuM nAma kyAMya maLatuM nathI, vividha darzanonA pramukha zAstrakAro dvArA tenuM khaMDana ja maLe che. e darzAve che ke A vAda ghaNo purANo che. e kadAca eka mAnyatAnA rUpe lokomAM pracalita haze. upalabdha zlokomAMthI to tenuM AvuM prAthamika svarUpa ja phalita thAya che. varSo agAu zrI vI.ema.kulakarNIno A viSaya parano "Swabhavvada-Naturalism-A study nAmaka eka lekha mahAvIra jaina vidyAlayanA suvarNamahotsava graMthamAM prakAzIta thayo hato. A zodha zrI bhaTTAcArya AgaLa

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196 muni bhuvanacaMdra SAMBODHI calAve che te jANI AnaMda thAya che. zrI nArAyaNa prasAdano "sarasvatIkaMThAbharaNa' vyAkaraNa viSayaka abhyAsalekha kadAca A aMkano Magnum opus-zreSTha lekha gaNI zakAya. mAtra saMskRta vyAkaraNono abhyAsa karIne ja nahi, paraMtu A viSaya para bhAratIya ane videzI vidvAno dvArA thayelA kAryano saghana abhyAsa karyA pachI ja Avo lekha lakhI zakAya. lekhanI pAdanoMdhomAM pANini ane saMskRta bhASA vizenA aneka videzI vidvAn paMDitonAM nirIkSaNo udgAro vAMcavA maLe che. DaoN.rajanakumArano jaina saMskRti viSayaka lekha bhAratIya itihAsa ane saMskRtinA pariprekSyamAM tulanAtmaka ane taTastha rIte jaina paraMparAnI maulikatAnuM darzana karAve che. lekhaka noMdhe che ke "Ahata" zabda RgvadamAM maLe che, moMeM-jo-Dero ane bIjI harappana kALanI vasAhatomAMthI nIkaLelI kAyotsargamudrAvALI AkRtio tIrthakaronI hoI zake ema lekhakanuM maMtavya che. "jaina' zabdano sarva prathama upayoga vizeSAvazyakabhASya' (racanAkALa vi.saM.845)mAM maLe che. tyAM paNa teno artha "jinono (darzAvela) mArga evo ja che. ("jaina lokono dharma evo nahi.) matsyapurANa (4.13.54) mAM "jinadharma zabda maLe che, te pachInA devI bhAgavata' (4.13.58)mAM "jainadharma' zabda jovA maLe che. prAcIna graMthomAM zramaNadharma, nirgastha pravacana, syAdvAdamata jevA zabdo ja jaina paraMparA mATe vaparAtA hatA. zrI mukularAja mahetAno "jaina darzana meM nirjarAtattva' zIrSakavALo lekha tapa ane nirjarAnI jainazAstramAnya jANakArI aneka zAstrapATho sAthe ApI che. zrI naMdana zAstrIno lekha, saradAra paTela yunivarsiTI myujhiyamanI keTalIka viziSTa pratimAono rasaprada paricaya Ape che. Do. raseza jamInadAranA vistRta lekhamAM purAtattva-itihAsa-saMskRti-samAja jevA vizALa phalaka parathI itihAsanI prAcInaarvAcIna ghaTanAo para prakAza pheMkavAmAM Avyo che. emAMnI thoDI rasaprada vAto jarmana purAtattvazAstrIone I.sa.pU.pAMca hajAra varSa jUnI mAnavakhoparI maLI AvI che, jemAM kANuM pADIne zastrakriyA karAI hoya evuM jaNAya che. jApAnanA be zodhakone jApAnanA eka maMdiramAMthI bhAratanI uDiyA bhASAmAM lakhAyelI mahAbhAratanI caudamI sadInI prata hAtha lAgI che. DaoN. sudarzana kumArano lekha samIkSApUrNa ane parizramano ghotaka che. "cAmuDI'nagarano ullekha bANanA "harSacarita'mAM thayo che. tenuM prAcIna nAma "caMDamuMDI' hoI zake evuM tAraNa lekhake ApyuM che. paTaNA jillAnuM "caMDimAu' e prAcIna "caMDamuMDI' hoya evI saMbhAvanA paNa lekhake darzAvI che. saMskRta nATakonA adhyayanathI "anukroza'nuM spaSTIkaraNa prA. vasaMtakumAra bhaTTanA lekhamAM maLe che. ('anukroza'ne AjanI bhASAmAM sahAnubhUti ke anukaMpA kahI zakAya) vividha vAdyonA dhvanionA anukaraNAtmaka zabdothI gUMthAyelI eka jUnI bhaktisaMgItanI racanA zrI zIlacaMdrasUri dvArA rajU thaI che. saMbodhi'-2002no pratyeka lekha tenA lekhakanI zramapUrNa vidyopAsanAnI nIpaja che. "saMbodhi'no A aMka tenA saMpAdakonI vidyAkIya kSetre pratiSThA tathA niSThAnI chabI paNa aMkita karI jAya che. "sambodhi'XXv(2002), pR.228, mU.rU.150, saMpAdakoH je.bI.zAha; ke.ema.paTela, prakAzaka ela.DI. insTITyUTa opha inDolojI, gujarAta yuni. pAse, navaraMgapurA, amadAvAda380007. jaina derAsara, nAnI khAkhara, kaccha-370435.

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NATIONAL WORKSHOPS ON MANUSCRIPTOLOGY AND ANCIENT SCRIPTS K. M. PATEL L. D. Institute of Indology, Ahmedabad, a premier institution in the field of Ancient Indian knowledge and culture has been designated as one of the Manuscripts Resource and Restoration Centre by the National Mission for Manuscripts, Department of Culture, Ministry of Tourism, Govt. of India. The Institute organized two workshops on Manuscriptology and Paleography including the teaching of ancient scripts such as Brahmi, Sharda and Prachin Nagri from 24-27 December, 2003 and 9-21 August, 2004 for participants from Manuscripts Resource Centres and Universities of the States of Gujarat, Rajasthan and Maharashtra. The Workshops surely gave a fillip to the study to these disciplines. Workshop for surveys of MSS Collections, Listing, Conducting and Awarness Compaingns L. D. Institute of Indology arranged the workshop for surveys of MSS collections, listing and conducting awatness campaigns from 24th to 27th December 2003. The College teachers, M.Phil and Ph.D. students from different Universities of Gujarat participated in the Workshop. They were taught essentials of the changes taking place in the writing of manuscripts. The purpose was to take help of some of these teachers and students in the search of the manuscripts and cataloguing of the same and also teaching them old manuscripts. The on the surveys of MSS collections, listing and conducting awarness campaigns was inaugurated by noted Rastrapati award winner Prof. Dr. Tapasvi Nandi on 24th December 2003 in L. D. Institute of Indology Hall. The services of 12 scholars was utilized as resource persons for the purpose. 53 Participants (teachers, Ph.D., M.Phil and Post graduate students) participated in the Workshop. The valedictory session was addressed by 99 year old Padmashri Dr. K. K.

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198 K. M. PATEL SAMBODHI Shastri who is com osing 4 language dictionary at this age. The workshop participants learnt a lot and were satisfied. Our purpose was to make aware of our cultural heritage contained in the manuscripts. The teachers and post graduate students in Culture, History, Philosophy, Sanskrit, Prakrit, Gujarati, Hindi and related disciplines were invited for the purpose. All of them at the end of workshop carried the message of awareness and achievement of something new. We want to educate most of the teachers and researchers of these disciplines in Gujarat to have the awarness about the Manuscripts, our old heritage. The Workshop on Manuscriptology & Paleography Sponsored by National Mission for Manuscripts, New Delhi, 9th August 2004 to 21st August 2004. L. D. Institute of Indology, Ahmedabad-380 009. The Workshop on Manuscriptology and Paleography, sponsored by National Mission for Manuscript, New Delhi was organized by L.D.Institute of Indology at Ahmedabad from 9th to 21st August 2004. A major portion of knowledge about the ancient Indian cultural heritage still lies unexplored in the pages of hundreds of thousands of handwritten manuscripts lying within the confines of a large number of public and private collections. It goes without saying that if this knowledge is to be gained, we have to revert to a systematic survey, cataloguing, reading, editing and publication of the material contained therein. L.D.Institute of Indology, Ahmedabad a forty seven years old premier Institute in the field of ancient Indian knowledge and culture has been designated as one of the Manuscript Resource Centre (MRC) and Manuscript Conservation Centre (MCC) by National Mission for Manuscripts, Dept. of Culture, Ministry of Tourism, Govt. of India for surveys listing, documenting and cataloguing the manuscripts. The Institute itself has a rich collection of 75000 manuscripts. L.D.I.I. has started the work of searching the manuscripts, cataloguing the available and searched manuscripts and also preservation of manuscripts in last one year. L.D.I.I. has made reasonable progress in its efforts. As a part of the project this workshop on "Manuscriptology and Paleography" was organized. The basic purpose for organizing the workshop was to create awareness about the role of manuscripts in our cultural heritage, to teach Devnagari, Brahmi and Sharda scripts to the participants, to provide information about manuscripts

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Vol. XXVII, 2004 NATIONAL WORKSHOPS ON.... 199 and to make aware the teaching community and others about the importance of the manuscripts lying in known and unknown places and sources. To create the awareness for collection, cataloguing and preservation of Manuscripts the press conferences were arranged before and during the National Workshop.The day to day programmes on workshop and its details were covered and published by the local dailies with vide coverage in Gujarat. The scholars' interviews about the need to preserve manuscripts were also published. The major Gujarati dailies like Gujarat Samachar, Divya Bhaskar, Jansatta, Sandesh, Sambhav etc. published the press conference deliberations in details in their editions which are circulated in Gujarat. English Dailies like the Times of India and Asian Age also took a note of the Press conferences. The dailies published the notes of our workshop. T.V. coverage of the activities of Manuscript Section and of the National Workshop on Manuscriptology and Paleography was done and it was telecast in the regional round up of Doordarshan several times. The coverage also contained the interviews of the following persons. (1) Dr. Jitendra B. Shah - Director (2) Prof. K. M. Patel, Hon. Professor and Advisor R & D Laxmanbhai Bhojak - Manuscript Expert Dr. Preeti Pancholi - Manuscript Expert (5) Col. D. S. Baya, Research Officer (6) Prof. Kanubhai Shah - Co-ordinator This workshop, of two week's duration, was attended by some 45 participants from twenty four Manuscripts Resource Centres, universities and colleges from the state of Gujarat, Maharashtra and Rajasthan. The participants were imparted instruction in the disciplines such as - Survey & cataloguing of manuscripts Careful handling of old and fragile manuscripts. Reading of manuscripts written in such ancient scripts as Brahmi, Sharda and Old Nagari Editing of manuscripts. Restoration and Preservation of Mss, etc. Reading of rock-inscriptions. The workshop was a great success.

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200 K. M. PATEL SAMBODHI The workshop was inaugurated by Shri A.U.Patel, Vice-chancellor of Gujarat University at 9.00 A.M. Shri Dhirubhai Shah, the chairperson of state finance committee and ex-speaker gujarat Legislature was the chief-guest. Shri Shrenikbhai Sheth the Hon. Secretary of L.D.I.I. and Dr. J.B.Shah, Director L.D.I.I. joined the lamp lighting caremony on the occasion of inauguration. Due to unavoidable circumstances some of our distingtnished guests could not join this function - Dr. L. M. Singhvi and Shri Jaykumar due to sudden important meeting and Dr. Sudha Gopalkrishnan due to her sister's sudden and serious illness. In the beginning Dr. J.B.Shah, Director of L.D.I.I., explained in details the importance of the manuscripts for nation. All the guest dwelt upon in details, the need for strengthening the search of manuscripts, its reading and cataloguing. The workshop functioned for six hours everyday with a lunch break at noon and also tea breaks. Each day resource persons engaged them for six periods each of one hour. Dr. Ganjoo from Kashmir who is considered a well read scholar of Sharda script revealed that there are nearly 50000 sharda manuscript in India and abroad, but they are not properly maintained. He established a close connection between the cultural history of Kashmir and Sharda script. He prepared the premier of Sharda and taught it for eleven periods (Total 11 hours) Prof. K. K. Thapliyal from Lucknow an expert in Brahmi script was requested to join us as resource person. He covered the available forms of Brahmi script with particular reference to the script of Ashokan inscriptions and revealed the connections with various other scripts. He also traced the history and development of Brahmi script. He engaged the participants for eleven periods (Total 11 hours) Dr. J.B.Shah, Director, L.D.I.I., Dr. Vijay Pandya, Dept. of Sanskrit, Gujarat University, Dr. S.K.Andhare, Ex. Director of L.D.Museum and other experts engaged the participants on the subjects related to manuscripts and paleography. Dr. Priti Pancholi of L.D.I.I. taught Nagri script and old Gujarati script and provided the participant with the required cyclostyled material showing the changes that has occurred in course of time in Nagri script. She also engaged participant for eleven hours (11 periods). Dr. Vasant M. Bhatt, Head of Sanskrit Dept., Gujarat University and Dr. M. L. Vadekar, Offg. Director, Oriental Institute, Baroda engaged in critical methods of editing of manuscripts. Dr. Vadekar, pointed out that since the knowledge is

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Vol. XXVII, 2004 NATIONAL WORKSHOPS ON.... 201 relevant even to-day we should research for the genuine text from MSS. He also showed several basic principles of editing to the participants, Prof. M. K. Prajapati from Hemchandracharya North Gujarat University, Patan dealt with various aspects of cataloguing of manuscripts and dealt upon its importance. Prof. K. M. Patel looked after the administration and arrangements of the workshop. Col. Baya took care of the workshop day to day academic engagements and Prof. Kanubhai A. Shah looked after the publicity and propenganda of the workshop and the importance of the manuscripts. Valedictory function of the National Workshop on Manuscriptology and Paleography was held at 4.00 p.m. at the Institute - Auditorium. Wellknown scholar, critic and poet, former professor and Head of Dept. of Gujarati, Gujarat University and editor of renowned magazine Kumar, Dr. Dhirubhai Parikh chaired the function. Dr. T. N. Ganjoo, scholar of Sharda script was the guest of honour. The Valedictory session was addressed by Dr. Sudha Gopalkrishnan, wellknown signature on the sands of manuscriptology. She has been the Director of National Mission for Manuscripts eversince its inception in Feb.2003 and has successfully seen the organisation through its feething troubles. The Dept. continues to flourish under her able guidance. She explained to the participant the objectives of Mission Manuscript and need to strengthen the base of collection and cataloguing of the Manuscripts in Gujarat and country as a whole. OOO

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Trade terms for L. D. Series Publications : Gross purchase exceeding Rs. 5000/- or on purchase of 20 copies of any title or 25 copies of assorted title at a time. Book-Sellers and the Institutions on any purchase 30% (2) 30% (3) Gross purchase exceeding Rs. 10,000/- or on the purchase of one copy of all available titles. 40% (4) Packing and forwarding free by rail for order at a time exceeding Rs. 10,000/ (5) Research Journal-"Sambodhi" (a) (b) Price (Excluding Postage) per vol. Rs. 150/Price (Excluding Postage) per back vol. up to 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 gerneral 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 Ahmedabad 3. Chennai Saraswati Putstak Bhandar, Motilal Banarasi Dass Hathi Khana, Ratan Pole, 120, Royapetth High Road, Ahmedabad - 380 001. Mylapore, Chennai-600 004. Phone : 25356692 Phone : (044) 24982315 Mumbai Delhi Hindi Granth Karyalay Motilal Banarasi Dass Hira Baug, C. P. Tank, 41/U-S, Banglow Road, Mumbai-400 004. Jawahar Nagar, Phone : (022) 23516583 Delhi-110 007, 23513526 Phone : (011) 23858335 Varanasi 23854826 Motilal Banarasi Dass Chowk, Varanasi-221 001 Phone : 352331 Phone : (0542) 2412131 3095108

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V 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) 360 130 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) 220 133 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) 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) 137 Catalogue of Sanskrit and Prakrit Manuscripts Vol. V. 900 138 Catalogue of Sanskrit and Prakrit Manuscripts Vol. VI 700 139 Mahavira's Words 600 Translation from the German with much added material by W.Boll'ee and J. Soni 140 Vyakarna Mahabhasya Of Bagavad Patanjali Gujarati Translation with Critical Notes by Dr. P.R.Vora 600 P.P. 6 + 58 + 652 (2004) Our Fourthcoming Publications Sambodhi Vo. XXVIII Haribhadra Suri's Yogasataka Sahrdayaloka Vol. 1.2.3 by Dr. T. S. Nandi 110 65