Sambodhi 2005 Vol 28

Author(s): Jitendra B Shah, K M Patel
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/520778/1

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SAMBODHI Indological Research Journal of L.D.I.I. VOI. XXVIII EDITORS J. B. SHAH K. M. PATEL arerang bhAratIya saMskRti L. D. INSTITUTE OF INDOLOGY AHMEDABAD For Personal & Private Use Only 2005

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Our Contributors Dr. Vijay Pandya Dr. Hukumchan Jain L.D.Institute of Indology, Nr. Gujarat University, Dept. of Prakrit and Jainology, Ahmedabad-380009. Ph.: 26303929 (R) M.L. Sukhdia University, Udaipur-313001. Ph.:0294-249023 Dr. Sudarshan Kumar Sharma HIG, Block 61-B-3, Sector, VI Dr. Shobhana R. Shah Parwanoo - 173220 (Himachal Pradesh) International Jain Adhyayan Kendra, Gujarat Vidyapith, Ahmedabad-380 014. Dr. D.G. Vedia L.D. Institute of Indology, Nr. Gujarat University Dr. G. C. Chauhan Ahmedabad-380 009. Ph: 55437025 (R), T.F. 39, Sector-14, Punjab University, Chandigarh (India) - 160014, Dr. Vasantkumar Bhatt Head, Dept. of Sanskrit, Gujarat University, Dr. Lalit Pandey Ahmedabad - 380 009. Ph: 26406508 (R), Director. Institute of Rajasthan Studies, Sahitya Sansthan, Janardan Rai Nagar Rajasthan Vidyapeeth, Udaipur-313001 (Raj.) Dr. Kamlesh Chokshi Ph.:294-2421964 (O) Department of Sanskril, Gujarat University, Ahmedabad-380 008, Ph.: 27640876 (R), Dr. Manjulata Sharma *Varadayini' 49, Kailash Vihar, Dr. Rasila Kadia Agra-282007. S.M. Jain Boarding, Opp. T. V. Tower, Drive-in Ph.:0562-2605492 Road, Ahmedabad - 380 054. Ph: 26858926 (R) Dr. Shashi Kashyap, Dr. Jitendra B. Shah Reader & Head, Dept. of Sanskrit, S.N.D.T. L. D. Institute of Indology, Ahmedabad-9. Women's University, Mumbai-400 020. Ph. 26307326 (o), 9825800126 (M) Ph.:022-22080404 Dr. Tapasvi Nandi 4. Professor Colony, Nr. Vijaya Char Rasta, Ahmedabad - 380 009. Ph.: 27911919 (R) Shri Jaypal Vidyalankar, 210, Vaishali, Pitampura, Delhi-110 088. Dr. L. V. Joshi 6, Rupal Society. Narayan Nagar Road, Paldi. Ahmedabad-380007. Ph.:27495137(R) Dr. Nilanjana S. Shah 18, Swairvihar Society, Vikram Sarabhai Road, Ahmedabad-380 015. Dr. Ravindrakumar Panda Reader, Dept. of Sanskrit, Pali & Prakrit, Faculty of Arts, M.S.University, Baroda-02. Prof. M.A. Dhaky 6-E. Six Floor, Peoples Plaza, Nr. Memnagar Fire Station, Ahmedabad - 380 009. Ph.: 27910956 (R) Dr. Manibhai I. Prajapati L.D.Instiute of Indology, Nr. Gujarat University, Ahmedabad-380 009. Ph.:9879632816(M) Prof. A. U. Pate! Vice-chancellor, Gujarat University, Ahmedabad-380 009. For Personal & Private Use Only

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SAMBODHI Indological Research Journal of L.D.I.I. VOI. XXVIII 2005 EDITORS J. B. SHAH K. M. PATEL L. D. INSTITUTE OF INDOLOGY AHMEDABAD For Personal & Private Use Only

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SAMBODHI VOI. XXVIII 2005 Editors : J. B. Shah K. M. PATEL Published by : J. B. Shah L. D. Institute of Indology Ahmedabad - 380 009 (India) Price : Rs. 150.00 Computer type setting : Sharadaben Chimanbhai Educational Research Centre, 'Darshan' Opp. Ranakpur Society, Shahibag, Ahmedabad-380 004 (India) Printer : Navprabhat Printing Press Near Old Novelty Cinema, Ghee-kanta, Ahmedabad. For Personal & Private Use Only

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CONTENTS L. V. Joshi Tapasvi Nandi Vijay Pandya Sudarshankumar Sharma Rabindrakumar Panda M. A. Dhaky Pooja Chandel o w m DI. jI. vediyA jI. sI. cauhana maJjulatA zarmA lalita pANDeya vasantakumAra bhaTTa maNibhAI I. prajApati jayapAla vidyAlaMkAra hukamacaMda jaina 0 1. Law of Inheritance in the Kautilya's Arthasastra 2. Poetic Creativity; Its Manifold manifestations and evaluation 3. Sabri Episode of the Ramakatha : An Illustration of Re-wording; a Reflection of the Changing Worlds 4. Kayastha-its Evolution, A Critical Review 5. An outline of Jaina Epistemology 6. Mahavira of Satyapura in Historical Perspective 7. Philosophical Concepts in Ancient Jaina Literature. 8. yajarvede trINi AyUMSi yajUMSi 9. smRtiyoM meM strI-dhana 10. purANoM kI prAsaMgikatA 11. itihAsa ke pariprekSya meM bhagavAna buddha kA vyaktitva 12. kumArasambhava kI 'saMjIvinI' TIkA kA svArasya 13. vartamAnakAle saMskRta-sAhityasya rAjakIyakSetre upAdeyatA 14. prAkRta-sAhitya meM janasAmAnya kI sazakta abhivyakti 15. AcArya nemicandrasUrikRta rayaNacUDarAyacariyaM meM varNita zikSA evaM vidyaaeN| 16. "kartari ca" ke sUtrArtha kI samIkSA 17. jaina evaM gA~dhI AcAra darzana kA tulanAtmaka adhyayana / 18. 5252|maaN zIvAmI (pA zana .. zItopadezamAsAne dhyAnamA rAjIna) 19. OMnazanamA bhAnava-mAmAyanI sAMprata samayamA upAdeyatA 20. saToriyAnI gati 21. yetana yeta73 -stavana 22. bhUrNa pratibodhanI sajAya 23. vItarAgastotra-mazaTI 31 24. Heritage fo India 25. Review The Indian Temple Traceries 0 111 115 kamalezakumAra cokasI tribhuvana nAtha tripAThI nIlAMjanA zAha 123 129 maNibhAI I. prajApati 141 147 rasIlA kaDIA rasIlA kaDIA rasIlA kaDIA jitendra bI. zAha A. U. Patel B. Rajendra Prasad 153 156 158 176 178 For Personal & Private Use Only

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Statement about ownership and other particulars about Sambodhi, the Yearly Research Journal of the L. D. Institute of Indology, Ahmedabad to be published in the first issue every year after the last day of March. FORM IV (See Rule 8) Ahmedabad 1. Place of publication 2. Periodicity of its publication 3. Printer's Name Nationality Address Publisher's Name Nationality Address 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 6. Nil Name and addresses of Individuals who own the newspaper and partners or shareholders holding more than one-percent of the total Shares. I, Jitendra B. Shah, hereby declare that the particulars given above are true to the best of my knowledge and belief. Jitendra B. Shah Director For Personal & Private Use Only

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LAW OF INHERITANCE IN THE KAUTILYA'S ARTHASASTRA L. V. JOSHI "Believe it or not, Arthasastra is compulsory reading in the Pakistan Army. But the Indian military neglects...." This statement' shows how much we are careless towards our own tradition. As the Gujarati edition of the Arthasastra2 shows, Visnugupta is the traditional name; and the appelations 'Kautilya' and 'Canakya' are based on the birthplace and the family of the author. Kautilya is a confirmed realist. He made a clear distinction between religion and politics. His preference to the state laws, as against the Dharmasastra is the best proof of his materialistic outlook3. He opined that reason should be our guide in devising means for the attainment of good. Kautilya has preserved the Indian tradition of the Arthasastra (-political science, or the principles of government or the code of commonwealth-) which is a guide to the means of acquisition and preservation of the Artha (-the wealth, the earth inhabited by men following various occupations). So far as the Kautilya's Arthasastra (=KA) is based on almost all the Arthasastras prevalent at that time (i.e. 300 B. C.), the view expressed in the KA bears a long tradition and hence cannot be easily discarded. As Mayne has said, Hindu Law has the oldest pedigree of any known system of jurisprudence1. The Satapatha Brahmana describes the majesty of law. The law is the king of kings. Even though the king ascends the highest position, he has to take resort to the law. If the king himself does not respect the law of the land, he becomes a sinner. Following this vedic tradition, the KA states that the King should apply the law equally to his son as well as to his enemy in accordance with the offence". Jacobi says that the three schools of Arthasastra, namely, Manava Arthasastram, Brhaspati Arthasastra and Ausanasa Arthasastra were old and highly respected'. The KA is the only complete work of its kind that has come down to us. This KA opens a new chapter in the history of our ancient political literautre. For Personal & Private Use Only

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L. V. JOSHI SAMBODHI Dharmasastra and Arthasastra are essentially different from each other in origin and scope. The former is related to the duties of the four varnas and asramas etc; whereas the latter is concerned with the politics and lawadministration. As Meyer points out, the inheritance is the only title of civil law with which all early Dharmasastras deal, because the topic of inheritance is closely related to sapinda-relationship and sraddha. The KA has 15 adhikaranas and the third one among them is concerned with Law and its Administration. The law is set forth in the third Adhikarana under 17 heads; one of them is the partition of inheritance (Dayavibhagah) (Chapters 5, 6 and 7; Section 60th). After the section on marriage, begins the section on inheritance as all transactions commence with marriage. It is laid down that until the parents i.e. father and mother are alive, the sons shall not be the masters of the paternal property. Here in the text there seems to be a tautology in the terms pitRmantaH and sthitapitRmAtRkAH. Scholars try to justify the terms in various ways. But the explanation given by Prof. R. P.Kangle seems to be logical. In his view, the gloss in the margin of the text, i.e. fuqu:=feraft = Hicoht: might have crept into the text". It may be noted in this connection that a Hindu father has got a special power to do or not to do the partition at his will. In the court of Mumbai, a son's plea for effecting partition against his father's will was rejected on the ground of such a traditional lawl2. It is very much interesting to note that this law regarding the partition at father's will, laid down in the KA, has been made continuous even in the Hindu code, effective from 195613. It reads-"On and after the commencement of this code, no right to claim any interest in any property of an ancestor during his life time.....shall be recognised in any court." According to the KA, if the father on his own makes a partition of his property, he shall not show the special favour to any one of the sons. Nor shall he exclude any one from the inheritance without any ground14. In regard to the managing authority in a joint-family, the KA gives a clear guideline. In a joint family the father shall not depend on his younger brother or son, likewise the uncle shall not depend on his nephew, and nor the elder brother on the younger one even though he has acquired much wealth. With a slight variation in the text (from 37effer to 37efufu:), some scholars interprete this otherwise--the loan-givers should demand the amount first from the father; if he is not alive, then from his brother; and in his absence from the sons. For Personal & Private Use Only

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Vol. XXVIII, 2005 LAW OF INHERITANCE IN THE KAUTILYA'S ARTHASASTRA 3 Thus the KA attempts to establish the father as a supreme authority in the family. This fact consequently leads to the family welfare and thereby to the social welfare. After the death of the father, there shall be the partition of the paternal property among the sons". Even after the death of the father, if the brothers live together in a joint family, then up to the fourth generation, whenever the property is divided, the partition is made with equal shares among the brothers. And if any brother is dead, having many sons; they shall receive the share which was due to their father's. And after the fourth generation, when their common cake for manes (sapindatva) is discontinued, the property is divided equally among the grandsons, great grandsons etc. The idea of having common cake for manes (sapindtva) is found in the Manusmrti also. While the partition is being made, the property earned by any brother with his own effort, is not to be divided, except that the property has arisen from the paternal wealth2o. Again, if the brothers have no paternal property or after having divided the paternal property they live together in a joint family; and after some years, if they redivide the property, the brother who earns the wealth for the common interest of the joint family, shall receive two shares21. This and the preceding statement in the KA, seem to suggest that the efficiency should be rewarded, while the lethargy should be discouraged in a family or in a society. This would give rise to an environment conducive to the social welfare. The KA states that the brothers who receive the paternal property, shall also equally own the responsibility for paying the debt of their father22. In regard to a peculiar case of two brothers, who have different fathers and the same mother, the KA has laid down a special law in the matter of inheritance. When a woman with a son born of her former husband, marries again; and if she gets another son by another husband; then each of the sons, shall receive his property-share from his own father's wealth exclusively23. Kautilya seems to be very practical and foresighted when he frames a law regarding the younger brothers and sisters. If at the time of partition some younger brothers and sisters are unmarried, then the special amount equal to that spent in the marriage of elder brothers, shall be additionally given to the younger For Personal & Private Use Only

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L. V. JOSHI SAMBODHI brothers 24. And some portion of the paternal wealth shall be earmarked at the time of partition for bestowing marriage-gifts to the younger sisters. It is very interesting to note here the method of partition Kautilya has suggested. The division of inheritance shall be made in the presence of witnesses. Moreover, a village-elder or a kinsman whoever conducts the procedure of partition, shall declare with a specific mention that--"this thing e.g. a well or a road is common to all the heirs; this much share goes to this brother," etc25. The KA allows the repartition of what is wrongly divided or what is robbed of the other brothers or what is concealed or what being unknown to others is produced. When this comes to the knowledge, the property shall be redivided and readjusted26 Now, if the sons are minor at the time of partition, then the property of the father, after getting it cleared of the debt, has to be deposited with the mother's kinsman or with some elder in the village, till the sons obtain majority. The same is applicable to the case of a brother who is away on journey, while the partition is being made27 Kautilya is an independent thinker who rejects the idea held by the former great scholars, if it is not reasonable. Some former Acaryas have stated--When the poor make a partition, they shall divide even their water-jugs. But against this, the KA boldly asserts that it is a play with word, since the property is to be divided; and not the poverty28. Now, we come to an interesting topic in the discussion of law of inheritance. If the deceased has no son, then a question would arise--who shall be the heir? The KA lays down a rule that the daughters, born of pious marriages (i. e. Ja, 1961, 3474, da) shall inherit the property29. As Prof. R. P. Kangle points out, the word as in the passage (KA 3.5.10) cannot be taken in the sense of a ! (so that this could support the Hindu Code). And when there is no daughter, then the father of the deceased, if alive, shall receive the property. In his absence, the brothers of the deceased; and their sons shall receive the inheritance30. Here it is very interesting to note that the Manusmrti does not admit the daughter as heir to the paternal property31. Sons are heirs. The brothers who receive32 the inheritance should give one fourth of their shares to their sisters. This is a morat binding; and not legal one (- faal: peiria: ; MS 9. 118). The For Personal & Private Use Only

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Vol. XXVIII, 2005 LAW OF INHERITANCE IN THE KAUTILYA'S ARTHASASTRA Yajnavalkya Smrti admits the widow of the deceased or the mother of the sons to receive the share equal to those of sons. And the brothers should give to their sisters one fourth of their shares. The Mitaksara clearly states that the mother's wealth goes to the daughters; and the father's property to the sons. 5 The Dayabhaga by Jimutavahana states that when the father has died, and when the partition is being made, the mother also shall receive the share equal to that of a son. And the brothers should give the one fourth of their shares to the sisters34 Thus we see that this is a very long tradition, according to which sons, and not daughters, are admitted as direct heirs to the paternal property. This tradition has been followed by Kautilya, Manu, Yajnavalkya, Vijnanesvara (-Mitaksara) Jimutavahana (-Dayabhagah) etc. It is a surprising fact that this tradition has a root in the Rgveda35. The Rgveda states that a son does not vacate the inherited wealth for his sister. He makes her the repository of the issue of him who takes her in marriage. Of the well-born male and female children, the one makes the lineage continuous, the other, being made graceful, is given in marriage to another man. Justice Gajendragadkar has said in his lecture on the Hindu code Bill (in 1951, which became the Hindu code in 1956) that particularly in regard to the daughter's equal share in the paternal property, the Hindu code Bill has the authority of ancient Hindu texts36. But against this opinion, we have to bear in mind that, as we have seen some references earlier, no Hindu ancient text seems to corroborate the Hindu code, which appears to be something foreign to us. We know that almost during the whole life, a sister is given with affection many gifts on various occasions. And it is amazing to mark that even after forty years, the Hindu code is very rarely put in practice in the Hindu society. Now let us come to the present context. As we have mentioned, if there is no son, then the daughter receives the inheritance. If no daughter, then the father of the deceased if alive; in his absence, the brothers and their sons get the property. And in absence of any heir in the family, the king shall take that property excluding some portion of the property for maintenance of the widow and for performance of the funeral rites". It may be noted here that the sons who are retarded, mad, blind etc. are not admitted to get the inheritance. But their progeny, not of the same kind (as the father) shall receive the share38, For Personal & Private Use Only

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6 L. V. JOSHI The sons who are blind, idiot and the like shall not receive the share. But a son of such a person, if not like father shall receive the share. In the 6th chapter, the special shares for the eldest son and others are described; and in the 7th chapter, 30 types of son are described on the basis of caste-system. Thus we see that the Kautilya's Arthasastra is even today relevant in many spheres, especially in the jurisdiction, politics, administration etc. Now we feel the need to go back to our own long tradition in order to achieve the maximum social welfare for the common man. SAMBODHI Annotations : 1. "Strategic Thinking Ignoring India's Military Tradition," by K. R. Malkani, the Article, The Times of India, Dec. 9, 1996. 2. Kautiliya Arthasastra translated into Gujarat by Jayasukharaya Joshipura, Vadodara, 1930 A. D. pp. 21-24 Intro. 3. Kautilya's Political Ideas and Institutions, by Radhakrishna Choudhary, Varanasi 1971, edn. I p. 8. 4. The Hindu Code Bill, Karnatak Uni. Extension Lectures, by Justice Gajendragadkar P. B. 1951, Dharwar, p. 8. 5. yadyapi rAjA paramatAM gacchati, brahmaiva antataH upanizrayati... ya u enaM hinasti sa pApIyAn bhavati / zatapatha brAhmaNa 144-2-23, pR. 1225, zuklayajurveda mAdhyandina zAkhA saM- paM. citrasvAmI, paM. paTTAbhirAma zAstrI, paM. rAmanAtha dIkSita, caukhambA, vArANasI, dvitIya AvRtti, 1984. 6. daNDo hi kevalo loke para cemaM ca rakSati / rAjJA putre ca zatrau ca yathAdoSaM samaM dhRtaH // - KA 3.1.42 Part I, R. P. Kangle, edn. second 1969, University of Bombay. 7. Hindu polity, the Ordinances of Manu, Tr. by Arthur Cocke Burnell, Ludhiana 1972 (-quoted-) see: KA, R. P. Kangle, Vol. III, p. 43. 8. KA, Vol. III R. P. Kangle, p. 13. 9. vivAhapUrvI vyavahAraH // 1-3.2.1 KA. Ibid. 10. anIzvarAH pitRmantaH sthitapitRmAtRkAH putrAH / KA 3.5.1, R. P. Kangle Part I Ibid. 11. KA., 3.5.1, Part II, p. 208; R. P. Kangle edn., II 1972, Uni. of Bombay. Comp. ad fig mAtuzca sametya bhrAtaraH samam / bhajeran paitRkaM riktham anIzAste hi jIvatoH // - Manusmrti 9.104. For Personal & Private Use Only

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Vol. XXVIII, 2005 LAW OF INHERITANCE IN THE KAUTILYA'S ARTHASASTRA 12. Principles of Hindu Law, by Noshirvan H. Jhabvala, 1968, edn. IX, Revised by R. J. Shah, p. 111. 13. The Hindu Code Bill, Karnatak University Extension Lectures by Justice Gajendragadkar P. B. 1951 Dharwar, p. 30. . 14. jIvadvibhAge pitA naikaM vizeSayet / na caikam akAraNAt nirvibhajeta / -- KA 3.5.16-17. 15. pitRbhrAtRputrANAm pUrve vidyamAne nAparam avalambante, jyeSThe ca kaniSTham arthagrAhiNam / - KA 3.5.15. 16. The KA, Part II R. P. Kangle, p. 210 Footnote 15. 17. teSAm, UrdhvaM pitRtaH, dAyAvibhAgaH pitRdravyANAm / -KA 3.5.2. 18. pitRdravyAt avibhaktopagatAnAm putrAH pautrA vA AcaturthAt iti aMzabhAjaH / (3.5.4), apitRkA bahavo'pi ca bhrAtaro / bhrAtRputrAzca pituH ekamaMzam hareyuH / (3.5.13), vicchinnapiNDAH sarve samaM vibhajeran / KA 3.5.6. 19. trayANAm udakaM kAryaM triSu piNDaH pravartate / caturthaH saMpradAtaiSAM paJcamo nopapadyate // Manusmrti 9.186, Sastum Sahitya Vardhaka Karyalaya, Ahmedabad, edn. V 1976. 20. svayam arjitam avibhAjyam, anyatra pitRdravyAd utthitebhyaH / - KA 3.5.3. 21. apitRdravyA vibhaktapitRdravyA vA saha jIvantaH punaH vibhajeran, yatazcottiSTheta sa dvi-aMzaM labheta / - KA 3.5.7-8. 22. RNarikthayoH samo vibhAgaH / - KA 3.5.22. 23. sodaryANAm anekapitRkANAm pitRto dAyavibhAgaH / - KA 3.5.14. 24. saMniviSTasamam asaMniviSTebhya: naivezanikaM dadyuH, kanyAbhyazca prAdAnikam / - KA 3.5.21. 25. etAvAn artha: sAmAnyaH, tasya etAvAn pratyaMzaH iti anubhASya bruvan sAkSiSu vibhAgaM kArayet / - KA 3.5.26. 26..durvibhaktam anyonyApahRtam antarhitam avijJAtotpannam vA punavibhajeran / - KA 3.5.27. 27. aprAptavyavahArANAm deyavizuddha mAtRbandhuSu grAmavRddheSu vA sthApayeyuH A vyavahAraprApaNAt proSitasya vaa| - KA 3.5.20. 28. "udapAtrANi api niSkiJcanA vibhajeran" ityAcAryAH / chalametad iti kauTilyaH, sato'rthasya vibhAgo, na asataH / - _ KA 3.5.23. 29. rikathaM putravataH putrAH duhitaro vA dharmiSTheSu vivAheSu jAtAH / - KA 3.5.10; Read : brAhamo daivastathaivArSaH .. prAjApatyastathAsuraH / gAndharvo rAkSasazcaiva paizAcazcASTamo'dhamaH // -manu. 3. 21. 30. tadabhAve pitA dharamANaH / pitR-abhAve bhrAtaraH bhrAtRputrAzca / --- KA 3.5.11.12. 31. sarve rikathasya bhAginaH / - MS 9.184. 32. svAt svAdaMzAcyaturbhAtraM (-pradadhuH) / - MS 9.118. 33. vibhajeran sutAH pitroH UrdhvaM rikthamRNaM samam -yAjJaH 117; piturUvaM vibhajatAM mAtApi aMzaM samaM haret / -yAjJa. 123, bhaginyazca nijAdaMzAd dattvAMzaM tu turIyakam -kanyA ...putrabhAgAt caturthAMzabhAginI....strIdhanaM duhitRgAmi, pitRdhanaM putragAmi / vijJAnezvarakRtamitAkSarA; --yAjJa. smR. samitAkSarA, saM. moghebApu zAstrI I. sa. 1924 / For Personal & Private Use Only

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__L. V. JOSHI SAMBODHI 34. pitari coparate, sodarabhrAtRbhiH vibhAge kriyamANe mAtre'pi putrasamAMzo dAtavyaH / dAyabhAgaH 3-29. eSAM turIyAMzAzca knykaaH| -dAya. 3.34; dAyabhAgaH; zrI kRSNa tarkAlaG kArakRtavyAkhyAnugataH, zrIjIvAnandavidyAsAgarabhaTTAcAryeNa saMskRtaH prakAzitazca. dvitIyaM saMskAraNam, kalIkAtA I. sa. 1893. 35. na jAmaye tAnvo rikathamAraik cakAra garne saniturnidhAnam / yadI mAtaro janayanta vahinama'nyaH kartA sukRtauranya Rndhan / - R.3.31.2; na jAmaye bhaginyai...tAnvaH....putraH rikathaM prAricat prAdAt / cakArainAM garbhanidhAnI sanituH hastagrAhasya / yad I mAtaro'janayanta vahni (voDhAraM kulasya) putram...(sukRto:-sutarAm utpAditayormadhye) anyataraH santAnakartA...pumAn dAyAdaH, anyatara: ardhayitvA (Rndhan-chAndasa: katvArthe zatAnum = vardhayitvA) jAmiH pradIyate parasmai (iti vAkyazeSaH) nirukta 3.1.6, p. 115, critically edited by Mukund Jha Bakshi, New Delhi, 1982. . 36. The Hindu Code Bill, Karnatak Uni. Extension Lectures, by Justice Gajendragadkar P. B. . ___1951, Dharwar, p. 45. 37. adAyAdakaM rAjA haret striivRtti-pretkaaryvrjm| -KA 3.5. 28; Comp. tathA viSNuH -aputrasya dhanaM patnI-abhimAmi, tadabhAve duhitRgAmi, tadabhAve pitRgAmi, tadabhAve mAtRgAmi, tadabhAve bhrAtRgAmi, tadabhAve :bhrAtRputragAmi, tadabhAve sakulyagAmi, tadabhAve bandhugAmi, tadabhAve brAhmaNadhanavarja rAjagAmi / - Dayabhagah p. 151, Ibid. 38. patitaH patitAt jAtaH kalIbazca anaMzAH, jaDonmattAndhakuSThinazca / sati bhAryArthe teSAm apatyam atavidhaM bhAgaM haret / - KA 3.5.30-32. 000 For Personal & Private Use Only

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"POETIC CREATIVITY; ITS MANIFOLD MANIFESTATIONS AND EVALUATION" TAPASVI NANDI All art is a march towards the Divine, and poetic art is no exception. In our humble opinion, art in itself is an activity, "of the divine, for the divine and by the divine." Poetic creativity, which is at the root of poetic expression has been analysed carefully by Indian Literary Aesthetics. The critics have tried to suggest that, what they call "pratibha" i.e. poetic intuition or genius is at the root of all poetic activity. Normally all thought-currents of Indian Literary Aesthetics hold this, with some thinkers taking 'pratibha', 'vyutpatti' i.e. scholarship and abhyasa' i.e. practice, taken together or, severally as the cause of poetic expression. We will not go into any further discussion concerning this. Nor shall we discuss the definition and scope of poetry, which, in general is held to be both word and sense taken together.' Anandavardhana (Vitti, I. i) observes : "sabda'rtha-sariram tavat kavyam." Here, the great Abhinavagupta in his Locana observes that "tavad-grahanena na kasya'py atra vipratipattir iti darsayati" (Locana, Dhv. I. i). The idea is that (by and large) there is unanimity of opinion concerning the fact that word and sense taken together make for poetry. We leave this also at this point, for we want to concern ourselves with something still further. Poetry i.e. Kavya, an outcome of poetic creativity, assumes many a form. Roughly speaking we may agree that kavya is (i) narrative and descriptive and also (ii) dramatic; including semi-dramatic art-forms with a mixture of the elements of dance and music. These art-forms tend to be more than 45 and we have devoted space to this topic elsewhere. It may be noted that we take the dramatic type as part of literature, though of course, the dramatic art has its own independent existence and is certainly else than literary art. However, we take is as part of literature in the sense that prior to it being enacted on the stage, when it becomes drama proper, it is For Personal & Private Use Only

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10 TAPASVI NANDI SAMBODHI presented before us in the form of a written script. Precisely for this, Bharata has also taken care of the thought-currents of gunas or poetic excellences, dosas or poetic blemishes, alamkaras or turns of speech and also laksanas i.e. distinguishing marks. This is so, for Bharata also cares for the written script. For this reason only, Acarya Hemacandra in his Kavyanusasana observes : (sutra, 196) in the eighth chapter viz. "kavyam preksyam sravyam ca." (Ka. sa. VIII. i.) We will not concern ourselves with the types of rupakas and upa-rupakas, the Indian theory talks about. But we will try to look into it carefully how poets have sought manifestation of beauty through these art-forms, both literary and dramatic. We will also consider how critics have tried to evaluate this. It may be noted again at the outset that when we mention the broad classification of narrative, descriptive and dramatic, we do not mean to suggest that these are watertight compartments where a given type is not fused to an extent with another type at all. Actually the so-called narrative has at times a lot of dramatic element and vice-versa and an overall touch of descriptive element is scattered in any form whatsoever. Again, it also may be noted that the narrative type takes in its sweep both prose, verse and a mixture of both and the dramatic is decked not only by pure narration and description but also by a lot of dance and music too. One thing is absolutely clear and common to all this and it is that it is an act of poetic creativity. Narration could be both in prose and verse. Of course, the western thoughtcurrent of narratology of which we will have an occasion to refer to, is little more conservative and restricted in its approach. We will talk of it at an opportune moment. For the present we proceed with our observation, backed by Indian Literary Aesthetics that narration could be both prose and verse. Again it can vary in its expanse. It can be a single act such as a small prose-piece as one in Pancatantra or Hitopadesa, or it can be a longer narration as seen in prose romances such as Kadambari. It can take the shape of an auto-biography in part, and a biography, such as Harsa-carita. It can be a mixture of prose and verse giving us what the Indian theory calls "Campu" literature. These narrations abound in descriptive portions and also tend to have touch of the dramatic woven into it. Similarly, the dramatic has a lot of, narrative and descriptive in it and we don't stand in need of a search for it. The fact is selfevident. It is interesting to note that acaryas or literary critics have taken care to reveal the beautiful in this in their own way. If someone terms it as Dhvani and the rest, and if others call it Vakrokti, the cause does not suffer, for "a rose is a rose, is a rose", call it by any other name. Earlier we had suggested that all art is an expression of the Divine. The Highest is taken as "sat", "cit" and "Ananda"-and it is the 'Ananda' For Personal & Private Use Only

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Vol. XXVIII, 2005 "POETIC CREATIVITY; ITS MANIFOLD.... 11 aspect of the Divine that is in focus in all art and critics in their own way try to make us understand the "beautiful" in a given art-form. Virtually all thought-currents tend to explain this beautiful' aspect and eventhough there may be difference in terminology, the essence is the same-"ekam sad viprah bahudha vadanti." We will support our observations with some illustrations from various types of literary forms. First, with narrative/descriptive art to begin with. The picturesque descriptions of "unmattah matarisvanah" in Bana, nobody of developped sensitivity can miss. Anandavardhana (Dhv. IV. 4) observes, "Even trite subjects in poetry will put on a new freshness if they get into touch with sentiment just as the same trees appear quite new with the advent of spring." (Trans. K. Kris. pp. 271 Dhv.). He further observes, "tatha hi vivaksita'nyapara-vacyasyaiva sabda-sakty-udbhava'nu-rananarupa-vyangya-prakarana-samasrayena navatvam. yatha, 'dharani-dharanaya adhuna tvam sesah."--ity adau."-i.e. "The following illustrates how novelty is achieved by a commonplace theme due to the influence of resonance-like suggestion based upon the power of word under the class of suggestion with intended but further-extending expressed content : 1. "Now you alone are left with (also, the primeval serpent) for bearing the burden of the earth."-(Trans. K. Kris. pp. 271). This expression is more beautiful as compared to an older expression having almost identical meaning. While discussing the beauty of vicitra-marga (V. J. I. 43) Kuntaka takes an illustration from Bana (pp. 57. Edn. K.Kris.) such as--"katamah pravijtmbhita-virahavyathah sunyatam nito desah."--"which of the states is rendered empty and striken with pangs of separation from you ?" (pp. 342, V. J. Trans. K. Kris.). "In these, the intended ideas are where have you come from ?"......streaked as they are with a shade of the figure of speech viz. "vicarious reference", and partaking of its beauty, these bare ideas have become singularly delightful to men of taste" (Trans. K. Kris. pp. 343). Thus Kuntaka finds the beauty of Aprastuta-prasamsa in this expression. Again, under I. 52 (V. J. p. 52), Kuntaka observes : (while glorifying the "middling" i.e. madhyama-marga). "atra'rocakinah kecic-chaya-vaicitrya-ranjake, vidagdha-nepathya-vidhau bhujanga iva sadarah." i.e. "It is this style which fascinates a class of fastidious poets who are fond of mixed variety in their art, like men-about-town, who are fond of fashionable dress." (Trans. K. Kris. pp. 351). For Personal & Private Use Only

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12 TAPASVI NANDI SAMBODHI He further observes : (pp. 66, V. J. I. 52)- "atra guno'daharanani parimitatvat pradarsitani, pratipadam punaschaya-vaicitryam sahidayaih svayam eva anusartavyam anusarana-dik-pradarsanam punah kriyate. yatha-matrguptamayuraja-manjira-prabhstinam saukumarya- vaicitrya-samvalita-parispandasyandini kavyani sambhavanti tatra madhyama-marga-samvalitam svarupam vicaraniyam. evam sahaja-saukumarya-subhagani kalidasa-sarvasena" dinam kavyani disyante tatra sukumara-marga-svarupam carcaniyam. tathaiva ca vicitra-vakratva-vijrm bhitam harsa-carite pracuryena banabhattasya vibhavyate, 'bhavabhuti-rajasekhara-viracitesu bandha-saundaryasubhagesu muktakesu paridrsyate. tasmat sahrdayaih sarvatra sarvam anusartavyam." (Trans. K. Kris. pp. 352) (i. e.)--"We have illustrated the excellences here in brief; the individual shades of beauty attached to each word have to be imagined by the connoisseurs themselves. At the most we could offer some guidelines in this regard : The poetic works of authors like Matrgupta, Mayuraja, and Manjira (?) will be pulsating with a blend of the 'elegant and the 'brilliant' qualities of style. One should consider them as representing the 'middling' style. Likewise the works of Kalidasa, Sarvasena, and so on, will be charming with literary quality of elegant style at its purest. So also in Bhatta Bana's Harsa-carita we observe a plethora of brilliant artistry; this is true also of the self-contained verses of Bhavabhuti and Rajasekhara which are striking by virtue of their stylistic splendour. Thus connoisseurs could exercise their judgement in each individual case."-- . Under, III. 24 (pp. 180,1) Kuntaka observes : "vibhusanzntara-sahayasya punar ullekhatvena vidhiyamanatvat sahedaya-hidaya-samvada-sundari para praudhir utpadyate. yatha- "nirmoka-muktir iva gaganoragasya lilalalatikam iva trivistapa-vitasya" (Harsa carita, N. S. P. Edn. p. 19) -- i.e. "Such a novel presentation of metaphor associated with other figures of speech certainly contributes to the highest kind of poetic excellence; e.g. "As if it were the slough cast off by the sky-cobra, as if it were the ornamental mark worn on the forehead by the heaven-beau." [The mixed beauty of Rupaka and Utpreksa is appreciated here.]. The same illustration is cited to explain the beauty of imagined similarity under V. J. III. 31., and also of mixed (samkara) beauty at V. J. III. 61; (pp. 240). Again, while dealing with "prakarana-vakrata" at IV. 5, 6, Kuntaka further elaborates it at IV. 7, 8 (pp. 255)- He observes : "asyah eva prakara'ntaram For Personal & Private Use Only

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Vol. XXVIII, 2005 "POETIC CREATIVITY; ITS MANIFOLD.... 13 prakasayato--" "prati-prakaranam praudha-pratibha-bhoga-yojitah, eka eva'bhidheya"tma badhyamanah punah punah -7 a-nyuna-nutano'llekha-rasa'lamkarano'jjvalah, badhnati vakrato'dbhedabhangim utpadita'dbhutam."-8-i.e. (Trans. K. Kris. pp. 545). "An organic unity which strikingly underlines the various incidents described in different parts of the work, leading to the ultimate end intended, each bound to the other by a relation of mutual assistance." - (IV. 5). "Reveals the essence of creative originality which is most aesthetic only in the case of a very rare poetic genius who is endowed by nature with the gift of an extraordinary inventive imagination." He further observes (VJ. IV. 7.8.)-(another type of episodal beauty) "when even one and the same theme is again and again described in different places with a new touch of creative originality, and is made to radiate the glow of sentiments and figures of speech, it manifests a strikingly new mode of artistic beauty."-8 Kuntaka here (pp. 548, Trans. K. Kris.) observes : "The upshot may be indicated as follows :- The different incidental subjects of description in a work, such as moon-rise may occur more than once. But they may be so repeated only in case the plot demands their recurrence. Yet the style of description should be made to vary in each case, being adapted to the harmonious embodiment of different sentiments and figures of speech which are equally beautiful. Such an elegant variation invests even repeated conventional themes with aesthetic appeal. The best example of this is seen in the Harsa Carita, where we find the strikingly new and varied style of the poet, which, by its very abundance of beauty, lends charm to his descriptions of mountain, the close of the night and so on, in more than one context. Readers should enjoy them by reading the original only. Since they are so profuse, it . is impossible to explain them in detail here." We may add that Anandavardhana also, in the context of Kumara-sambhava observes how description of Parvati thrice in different contexts renders exceptional charm to the narration-He observes : Dhv. IV. 7- (pp. 282 Edn. K. Kris) na ca'rtha"nantyam vyangya'rtha'peksaya eva, yavad vacya'rtha'peksaya'pi iti pratipadayitum ucyate For Personal & Private Use Only

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14 TAPASVI NANDI SAMBODHI "avastha desa-kala'di-visesair api jayate, anantyam eva vacyasya, suddhasya'pi svabhavatah.". (Trans. K. Kris. p. 283) "The infinitude of poetic themes is brought about not only by way of suggested content, but also by way of expressed content. This is set forth in the following: "Infinitude is achieved by the expressed content also even when it remains in its pure and natural state by reason of the considerations of circumstances, place, time, etc." Anandavardhana then quotes from Kumara-Sambhava wherein Parvati is the subject of the poet's muse once when she is introduced with the verses such as, "sarvo'pama-dravya-samuccayena..." etc., then again when she becomes an object of Lord Siva's eyes, in verses such as "vasanta-puspa'bharanam vahanti"....etc. and for the third time when she is being prepared for her marriage in, "tam pranmukhim tatra nivesya tanvim..."etc. Anandvardhana goes to observe (pp. 284, K. Kris. Edn. vitti, IV. 7): "na ca te tasya kaver ekatraiva a-sakrt-krta varnana-prakara a-punarukta-tvena va navanava'rtha-nirbharatvena va na pratibhasante. darsitam eva caitad visama-banalilayam- (na a tana.... =) "na ca tesam ghatate'vadhih na ca te drsyante katham api punaruktah, ye vibhramah priyanam artha va sukavi-vaninam." 'i.e. "There is no limit to them And they will never look like repetitions; The graces of sweet hearts And the meanings of the words of good poets." It may be noted that while other fine arts such as music, painting, dance, sculpture, etc. have only suggestion through whatever is their media, as the source of beauty, poetry stands taller as it has not only suggestion at her services but also direct expression (i.e. abhidha) and indication (i.e. laksana) as her hand-maids to convey beauty. Mammata also mentions an illustration from Harsa-carita (K.P. X vs. 482, pp. 446, Edn. R. C. Dwivedi) when he discusses the figure svabhavo'kti-the illustration is-"pascad anghri prasarya...etc." (Ha. Ca. III. 5). Hemacandra also refers to For Personal & Private Use Only

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Vol. XXVIII, 2005 "POETIC CREATIVITY; ITS MANIFOLD.... 15 Harsacarita and also Kadambari in his Alamkara-cudamani and Viveka on the Kavya'nusasana. It may be observed that H. C. has pointed out blemishes in Bana's narration. This happens when he finds a rasa-dosa in narrating a subordinate theme to a greater length. He observes--(pp. 171, Ka. sa. III, iii) 'tatha Harsa-carite "jayati jvalad" (Ha. Ca. vs. 21, pp. 6) ity adina harso'tkarsavad vijayabije bana'nvayavarnanam, tatra'pi ca ananvita-praya eva sarasvato'tpatti-paryanto mahan granthasandarbhah." H. C. wants (Ka. Sa. VIII. sutra 8) katha to be written in any language, either in prose or verse, with the hero of the dhira-santa type etc. He observes : gadyamayi yatha kadambari, kacit padyamayi yatha lilavati. In his Viveka (p. 462) he observes that in akhyayika we find stray verses such as in vaktra metre in the Harsacarita. The poet's creativity thus takes prose form in long or very long narrations as also in short stories. Actually the Skt. criticism does not discuss the structure of a short story as is done in the western criticism, but we have such varieties as parikatha, sakala-katha etc. mentioned by Anandavardhana, Bhoja etc. The 'Narratology-a branch of western criticism deals exclusively with narration. Gerald Prince observes: "Narratology is a theory of narrative. It examines what all narratives, and only narratives, have in common as well as what enables them to differ from one another qua narratives, and it aims to describe the narrative-specific system of rules presiding over narrative production and processing." One thing is clear that this school of criticism also has to deal with "narration," "narrator" and "narrattee", thus touching the fringes of our "vaktrboddhavya"di vaisistya." We leave this here only. . With this, now we will pass on to narration in verse covering such expressions With this of poetic creativity as varieties beginning with a single independent verse (=muktaka), up of four or five etc. i.e. kulakadi, ending with the major composition such as 'sarga-bandha', i.e. a mahakavya, then what they term 'itihasa' such as 'mahabharata' and the rest, and purana"di. IL It may be observed that all alamkarikas have explained poetic niceties with illustrations of individual verses drawn from even plays of different types and also single verses such as those composed by Amaru, Bhartrhari, etc. Even verses with philosophical theme are taken care of and we see illustrations drawn from the Mahabharata, the Bhagavadgita, the Devisataka perhaps authored by Anandavardhana, the Bhakta'mara-stotra of Acarya, Hemacandra etc. Of course we miss the great Sankara and Vallabha with their "bhaja govindam..." and "madhurastaka." But we have suggested that even in this versified narration there is an element of For Personal & Private Use Only

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16 TAPASVI NANDI drama and even in drama there is versified expression. In "ramo'smi sarvam sahe," or, "ramena priya-jivitena tu krtam," or in "nyakkaro hyayam eva..." or, in "dvayam gatam samprati socaniyatam....", or "te locane pratidisam..." or "vyaparayamas vilocanani...." etc. we have charms of vacya and vyangya intermingled as explained by great critics. But even in a verse composition we have a graceful mixture of drama as seen in, "tava-prasadad kusumayudho'pi san...." etc. There is pictorial beauty as in, "revam draksyasy upalavisame...." or "valmika'grat prabhavati dhanuh khandam akhandalasya....barhene'va sphurita-rucina gopa-vesasya visnoh...." or there is sheer sonorous beauty as in, "hiranya-garbha'nga bhuvam munim harih," or "sata cchatabhinna-ghanena bibhrata," or "vaprena paryanta carodu-cakra sumeruvapro'nvaham anvakari." Sheer grace of poetic expression is seen as in "cira-paricitas te te bhavah" or, "iyam gehe laksmi" or "lulita-lulitair angakais tamyatiti," and also strength and vigour as in "pratyagro'nmesa-jihma ksanam anabhimukhi (Mudra. III. 21), or "kodanda-jya-kina'nkair aganita-ripubhih..." (Veni II. 26), etc. There is gentle narration as in, "avanti-puryam dvija-sarthavaho....yuva daridrah..." We have exquisite beauty in "viddyullekha-kanaka-ruciram shrivitanam mama'bhram." etc. There is poetry in prose as in "prathamam megharajir drsyate pascad vidyullata", or "drdham khalu lagna, durmocaniya iva pratibhati, etc. and also, "yadi param a sahyas tu virahah"-deva! upasthitah..." etc. Or, in lines from Shakespeare such as, "not on thy sole but on thy soul, O harsh jew !" and "Ides of march have come !" Aye yet not gone!" "You too Brutus ! Then fall Caesar!" SAMBODHI There is no end to poetic creativity. It flows like the Divine Ganga and we offer a hundred thousand salutations to it. "aho' ho Gange'yam bhavatu pranipatah satamukhah !"- "na ca tesam avadhih..." We may conclude with a note that all poetic creativity is directed to what the Indian critics call rasa-experience i.e. art-experience i.e. ananda'nubhuti or aesthetic experience par excellence. Abhinavagupta-following Bharata, and followed by one and all including Kuntaka, Mahima, Dhananjaya, Bhoja, Hemacandra, Saradatanaya, Sagaranandin, down to the great Jagannatha,-holds that "rasa" is 'kavya'rtha' and here it should be noted that "artha-sabdo'tra na abhidheya-vaci api tu prayojanavaci." This means that all poetic art is rasa-oriented, 'rasa' being its supreme end. We know that here 'rasa' is not just a sentiment, an enhanced bhava,-sthayin or otherwise, though of course it includes it, but is more than that. It is an experience which has involvement of the total personality of the connoisseur including his emotive, connative and intellectual aspects.' It is an experience "sui generis," and "peri passu" with artpresentation. It begins and ends with the projection of art. As it touches the intellectual For Personal & Private Use Only

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Vol. XXVIII, 2005 "POETIC CREATIVITY; ITS MANIFOLD.... aspect also, we can suggest that it has a wider embrace and it covers up such experiments as what they call "absurd theatre" or "absurd poetry" as well. Actually this experience is one and identical and the difference in sentiments results from difference in its medium i.e. "vibhava"dis". We can call it "maha-rasa", or "santarasa" of Abhinavagupta, or "uttamakoti" of Bhoja, or "Adbhuta" of Narayana, or "Karuna" of Bhavabhuti. The experience is identical, i.e. it is "vedya'ntaravigalitatva"-i.e. leaving the local and physical far behind and landing into the "divine", the "Siva." It is a total experience of "ananda"-divine bliss--"ananda-rupatasarvarasanam." It is a compact--"eka-ghana"-experience. "tena vah sivamayi dasa bhavet," as Abhinavagupta puts it. Thus poetic creativity takes off from physicality and lands into the Divine. OOO For Personal & Private Use Only

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SABARI EPISODE OF THE RAMAKATHA : AN ILLUSTRATION OF RE-WORDING; A REFLECTION OF THE CHANGING WORLDS VIJAY PANDYA Ramakatha is not only one of the most transparent stories reflecting the changing worlds of the times, it has continued to exercise a tremendous influence upon a considerable segment of humanity which the world consists of. Thus Ramakatha works both ways. In essence, the Ramakatha is a word and a world. World influences Rama story and Rama story makes an impact upon the world. So the Ramakatha is perhaps one of the closest texts in any version which fits in the theme of Re-wording/Reworlding the canon. To substantiate, a minor episode of Sabari, a tribal woman in the Ramastory is taken up here. To begin with in the first poem Adikavya, in the Sanskrit language, the Valmiki--Ramayana', Valmiki is very sparse in this episode. In the Aranyakanda, the third book of the Valmiki-Ramayana, the two brothers princes Rama and Laksamana in exile slew Kabandha, a headless monster. The monster, as he lay dying, informed the brothers of a woman ascetic, a tribal woman sabari, who was living in the hermitage of the sage Matanga. Thereupon Rama and Laksamana came to the hermitage where Sabari, a tribal woman was eagerly waiting for long to have a darsana of Rama. At the sight of the princes, Sabari, in her reverence, clasped the feet of Rama in devotion. Sabari told Rama of the long vigil she was keeping. She also recounted how the great seers had told her that one day she would receive Rama and Laksamana as her guests and as she would behold the princes, she would go to the highest imperishable worlds. She also told Rama that she had collected different sorts of forest food For Personal & Private Use Only

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Vol. XXVIII, 2005 S ABARI EPISODE OF THE RAMAKATH) :.... 19 which grew on the bank of lake Pampa, just nearby'. With Rama's permission then Sabari gave up her mortal body by immolating herself in fire and went straight to heaven, where her seers and gurus had been dwelling. It can be seen from the account of the Valmiki- Ramayana given here, that there is a lot of scope to fill in the details in the episode. In the Valmiki-Ramayana, nothing more is told about Sabari or the food which she served Rama or how Rama accepted the food. Ofcourse, we can take a hint about Sabari, from her name that she is a Sabara-bhil, a tribal woman. The name of the sage Matanga means a sudra or a candala, a pariah in the Hindu caste hierarchy. But Valmiki is reticent, not dilating upon these details and just en passent, mentions them as a part of the story. These details, we presume, would be filled according to the times in which the various versions of the Ramastory took shape. It is also not improbable over the millenia--at least two thousand years that along with the Ramastory as enshrined in the Valmiki Ramayana, a considerable oral transmission of the Ramastory took place. That was bound to happen in the essentially oral tradition. So instead of accusing Valmiki of suppressing non-Aryan elements in the story as Philip Lutgendorf has done?, an oral word also had a free play upon the telling of the Ramastory. And if we closely observe the entire Ramakatha as conducted by Valmiki. Valmiki, the first poet Adikavi of the Sanskrit language, is not swayed by such considerations. He is interested in telling a story, artistically and forcefully. So that charge of willful suppression of non-Aryan elements just would not stick to Valmiki. In fact, these are tantalising spaces, I would call them creative spaces which the ValmikiRamayana has in ample measures and that is why it is a great work of art and a way of life. But that is altogether a different proposition altogether not relevant here. But this simple episode in the Valmiki-Ramayana assumes a different form in the Adhyatma-Ramayana, a Sanskrit work of the fifteenth century, which has exercised a considerable influence upon the Ramcaritmanas of Tulsidas of the sixteenth century. . In the Adhyatma-Ramayana, Sabari's devotion is more intense but at the same time more ritualistic. Sabari's eyes are full of tears. She falls at Rama's feet, For Personal & Private Use Only

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20 VIJAY PANDUA SAMBODHI washes Rama's feet and places before Rama the fruits which were collected by Sabari and were nectarlike? Further sabari recounts what her departed gurus had told her. They had told Sabari that Rama who is incarnation of primeval Purusa for the destruction of the demons and the protection of the sages, would come to the ashrama here. On beholding Rama, the sires told her sabari would go to the highest abode. Now Sabari tells Rama that prophesy made by her preceptors has been fulfilled. Your sight was not attainable even to my preceptors. I, a low-born, ignorant woman cannot qualify even to be a slave of your slaves removed hundred times, then what to talk of visualisation of you? Here, unlike the Valmiki-Ramayana, the low-born status of in Sabari is emphasized in order, of course, to glorify f-devotion which we will see the reply by Rama. Rama says that, in devotion, it is not important to be a man or a woman. Rama says that it is not possible to have a darsana of Rama either by sacrifice, giving alms, austerities or study of the Vedas. Then Rama gives a long sermon upon the nine-fold (TTT) devotion. At the end of the sermon, and the episode, a twist is given to the entire narration of the episode. At the end, there is a moralising at the hands of the poet whoever he/she might be when Rama is pleased, even a low-born sabari attained salvation. Further to consolidate the moral ground, the author says if a low-born woman like Sabari can attain salvation, what to talk if Brahmins who are holy and devoted to Rama4. Patronising tone of a higher-caste author does not remain unheard ! So one can perceive the immediate close interconnection between the word and the world. Ramcaritmanas by Tulsidas closely follows the Adhyatma-Ramayana in this episode. However, there is one more small detail added in the episode. Sabari placed before Rama delicious fruits and bers and the Lord ate them, praising them again and again. Tulsidas also moralises by saying that the one who was low-born was also liberated by the Lord. But Tulsidas has refrained from saying anything about For Personal & Private Use Only

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Vol. XXVIII, 2005 SABARI EPISODE OF THE RAMAKATHA :.... 21 higher-caste Brahmins as Adhyatma-Ramayana has done. So in the Adhyatma-Ramayana and the Ramcaritamanas by Tulsidas, one can observe the lurking casteism even under the garb of glorification of devotion. So these are the oldest available major literary documents (consisting mainly in Sanskrit and Avadhi) covering a vast expanse of time over two millenia. As noted earlier, apart from these literary documents, the oral tradition also must have been at work. So, in the Sabari episode, there are other various strands which are not visible in the literary works but they have become a part of the folklores and from folklores perhaps again into a written form and so on. The circle goes on. The Sabari episode as depicted in the main literary documents leaves some questions unanswered. In what manner did Sabari collect the fruits? How did Rama accept those fruits ? Did he eat them ? Written sources, so far, referred to are ambiguous. But perhaps the oral tradition which again resurfaces in the regional languages literature tries to unravel these ambiguities. As we know, it is a very popular belief that Sabari tasted the wild bersbefore offering them to Rama. Of course, Tulsidas has stated that Rama ate the fruits praising them again and again. Yet Tulsidas has not specified whethere these wild bers were tasted by Sabari before offering them to Rama. There is a work called Bhaktamal by some Nabhadas of the 17th century which is a sort of a hagiography of some two hundred saint devotees, one of whom is Sabari. On this work there is a tika-commentary by some Priyadas who gives the background to the Sabari-episode. According to this account, sabari was very eager to serve the saints but she was very conscious of her low birth and hence she would keep herself out of sight from them. At night, she would sweep away thorns and pebbles from the path on which the saints would walk to have ablution. She would collect firewood for the sadhus and place them outside the doors of their huts. All sadhus were wondering about this clandestine act. The stage Matang asks his disciples to keep vigil and get hold of the thief who was stealing merit-you. Sabari is caught and falls at the sage Matanga's feet. Matanga is very much pleased with her selfless service and asks her to be an For Personal & Private Use Only

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22 VIJAY PANDUA SAMBODHI inmate of the hermitage, which is resented by other disciples. The sage Matanga, at the time of his departure to the other world, asks Sabari to remain in the hermitage as Rama is going to visit the ashram for sure. Sabari continues to wait for Rama. Meanwhile, one night while cleaning the hermitage she accidentally touches an ascetic who thinks himself polluted by her touch and severely reprimands Sabari. But when the ascetic reaches the lake for morning ablution, the water of the lake is turned into blood with full of insects. The ascetic believes Sabari to be the cause of this calamity. Sabari gathers fruits, tastes them and sweetest of them are kept aside for Rama, and continues to wait for Rama to arrive. One day Rama arrives inquiring of everybody, 'Where is Sabari? My eyes pine for her. He comes to the hermitage, Sabari prostrates at his feet, and offers the selected fruits which he savours. The sages were worried about the polluted lake. Rama asks them to bow down to Sabari and at her touch the lake again becomes pure. This is the account of Priyadas. This account has gained a wide currency and has become a folk-lore. In these accounts it is emphasized that Sabari first tasted the bers and then she kept the choicest out of them for Rama. And Rama is almost ecstatic while eating. This is also apparent in the full-fledged story of Sabari as depicted in the special issue on devotees of Kalyana magazine, i.e. Bhakta Caritranka. But in this story the narrator, discusses some details according to his world. In the footnote to this episode, the narrator argues that Sabari was not actually a low-caste woman. Simply her name was Sabari. Secondly, he argues that it is not true that Rama ate the defiled (56) fruits by Sabari as Maryada Purusottama Rama would not commit such an inappropriate thing. Tasting the fruits means, according to the narrator, the fruits of the trees thereby deciding which trees have the sweet fruits and not offering those defiled fruits. Now these arguments are again rebutted by one commentator Anjaninandan Sharan on Manas. Sharan argues that ordinarily it would not be proper for Rama to eat the defiled fruits. But here Rama was not an ordinary mortal. He was God and God always yearn for the love of a bhakta-devotee, and For Personal & Private Use Only

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Vol. XXVIII, 2005 SABARI EPISODE OF THE RAMAKATHA :.... 23 does not bother about pollution. He again refutes the argument about the tasting of fruits indulging in hairsplitting discussion. With her hands she ate the fruits and then with the same hand she plucked the fruits. So those fruits also would be polluted. Sharan argues that are we to suppose that she carried water with her and everytime she tasted, went for washing her hands, and then plucked fruits. Sharan concludes that path of devotion is altogether different from the ways of the world and here, such mundane considerations do not count. And thus the debate gves on, rewording and reworlding the canon. Now to wind up the discussion, let us take an example of the modern twentieth century epic in Kannada language Shri Ramayana Darshanam by K. V. Putappa Kuvempu, a literary feat by any standards. In this epic there is altogether a different world and a different word. The poet has dramatised the whole event. Therein Sabari indulges in monologue waiting for Rama. I have awaited you For ten long years, child, my hermitage yard . In full fruition awaits you to yield Ripe luscious fruit on trees I planted to receive you ? The poet has steered himself clear out of controversy of tasted or untasted fruits, by making sabari plant the trees which are in full fruition for Rama. She is portrayed like a godmother. At first she could not recognise Rama and Laksamana who also introduced themselves as wanderers. Then she suspects them to be someone else. Then having sumptuous meal, Rama has a siesta in the afternoon. Rama in a dream blurts out the name of Sita. Then Sabari recognises Rama. The treatment of the episode is delightful, and artistic and free from the earlier tensions of casteism. Thus the Ramakatha goes on flowing and thus the word and world go as rewording and reworlding themselves. Annotation : 1.44 a fafaj api riferi 4.90941 Tapet cu 4 pre 44 11 (3-70-13) For Personal & Private Use Only

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24 VIJAY PANDUA SAMBODHI Valmiki-Ramayana, Text as Constituted in Its Critical Edition, Oriental Institute, Vadodara, 1992. 2. Questioning Ramayanas ed. by Paula Richman, Oxford University Press, 2000, p. 124. 3. zabarI rAmamAlokya lakSmaNena samanvitam / AyAntamArAddharSeNa pratyuthAyAcireNa sA // patitvA pAdayoragre harSapUrNAzrulocanA / svAgatenAbhinandadyAtha svAsane saMnyavezayat // rAmalakSmaNayoH samyakpAdau prakSAlya bhaktitaH / tajjalenAbhiSicyAGgamathAAdibhirAhata // sampUjya vidhivadrAmaM sasaumitri saparyayA / saGgrahItAni divyAni rAmArthaM zabarI mudA // phalAnyamRtakalpAni dadau rAmAya bhaktitaH / pAdau sampUjya kusumaiH sugandhaiH sAnulepanaiH / / Adhyatma Ramayana Aranyakanda 5 to 9, 23rd Edition, Samvat 2052, Gita Press, Gorakhpur. 4. tava sandarzanaM rAma gurUNAmapi me na hi / yoSinmUDhAprameyAtman hInajAtisamudbhavA // tava dAsasya dAsAnAM zatasaMkhyottarasya vaa| . dAsItve nAdhikAro'sti kRtaH sAkSAttavaiva hi // Ibid, 3-10-17, 18. 5. kiM durlabhaM jagannAthe zrIrAme bhaktavatsale / prasanne'dhamajanmApi zabarI muktimApa sA // Ibid, 3-10-42. 6. kiM punarbAhmaNA mukhyA, puNyAH zrIrAmacintakAH / mukti yAntIti tadbhaktimuktireva na saMzayaH // Ibid, 3-10-43. 7. kaMdamUlaphalasurasa ati diye rAmakaha~ Ani / premasahita prabhu khAyeu karahi bAra bakhAni / Ramacaritmanas, 3-34, Chitrakuta Dham, Talgajarda, Gujarat. 8. jAtihIna agha janma mahi mukta kInhi asi nAri / Ibid, 3-36. 9. Shri Ramayana Darshanam, by K. V. Puttappa 'Kuvempu'translated into English by Shankar, Mokashi Punekar, Sahitya Akademi, 2004. Canto three of the Volume two, p. 217 to 226. 000 For Personal & Private Use Only

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KAYASTHA - ITS EVOLUTION, A CRITICAL REVIEW SUDARSHAN KUMAR SHARMA? The term "Kayastha" has been discussed by many erudite scholars like Nrpendra Kumar Dutt), Sourindro Mohun Tagore", Dr. Bhandarkaras and others while making a review of the Social conditions of times in various periods of history. Rgveda X, 90.12 alludes to the four castes Brahmana, Rajanya, Vaisya and Sudra. Mahabharata (santi Parva Parasara-gita 2966) and Manusmrti 1-31) refer to the words of the Kgvedic seer in postulating the birth of a Brahmana from the mouth of Prajapati, that of a Ksatriya from the arms, that of a Vaisya from the thighs and that of a Sudra from the feet.... This allegory is symbolic of the equality of the source of generation of the four varnas that escalated their norm by mutual concord and discord in course of time that needed a fourfold stratification of the society evolving into a homogeneous whole out of the heterogeneous chaos of physical lustrations. "Brhad bhavan, iti Brahma," "bahu rahasya yamiti yah sah-iti bhavat; Brahman, Brahman, eventually culminating into Brahmana for whom Ksatat tranaparah Ksattrah or Ksatriyah (Ksatat kilatrayata ityudagrah Ksattrosya sabdo bhuvanesuru dhah" Raghuvamsa of Kalidasa (II. 53) required a grouping for the protection from the revilious elements liable to injure the person of the community taking to the task of propagation and enhancement of learning and knowledge. (The Saksat-krtadharmanah rsyah-of Yaska who disseminated the mantras unto the asaksatkstadharmanah-avarah-unendowed with lesser fertility of mental faculties). Rgveda X, 174-5, 176, 47, 173.199, 148. 2; VII 82. I. 31.11; II 26.3 refer to Janmans, Visas and Janas, village, a communion of villages (Vis) and a corporation of Visas, Jana, "Visibhavah Vaisyah" a person born in a corporation catering to the living needs of the Brahmanas and the rajanyas or Ksatriyas. The service of the three brought about the necessity of a fourth order that was to foster the cause of the kitchen meant to enhance the intelligence, virility, prowess and stamina of the three orders "suna" and "suna" deriving their original from Sunya (ath arvaveda XIV 2.19) meaning a desolation or isolation, For Personal & Private Use Only

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26 SUDARSHAN KUMAR SHARMA emptiness etc. and finally a butcher house or shambles gave room to the etymoloty of "sunayam darayati iti va or Sunayam dadati darayativa, or Supamdadatitiva i.e. one dissecting the animals for food in an isolated place or one offering food from an isolated place far removed from the normal place of residence insusceptible to the smoke screens etc. or one offering the meat curry or vegetable soup. Atharvaveda Vratyakanda (XV) refers to the Vratyas sprung from the three varnas and their inter mixture but not taking to the ceremony of the investiture with the thread and other sacraments followed Mahabharata (XII. 296. 7-9) and Manusmrti X. 5, Mahabharata (XII. 296. 7-9) refers to Atirathas, Ambasthas, Ugras, Vaidehakas, Svapakas, Pulkasas, Stenas, Nisadas, Sutas, Magadhas, Ayogavas, Karanas and Candalas. Apart from the mention of Vratyas - as the offsprings of the intercasts unions i.e. Brahmana father and Ksatriya mother,' Ksatriya father and Vaisya mother, Vaisya father and Sudra mother, Ksatriya father and Sudra mother etc. Manu follows suit in his Smrti X 8-398 and Yajnavalkya does so in his Smrti IT-4. 90-95. In verse 96, Yajnavalkya has illustrated the point that a Nisadi is produced by a Brahmana from a Sudrafemale; she (i.e. the Nisadi) if married by a Brahmana, produces a certain girl; even she (i.e. the girl) if married by a Brahmana produces another (girl)-in this manner the sixth (girl) produces the seventh Brahmana (male) 10. jAtyutkarSo yuge jJepaH saprema paJcame'pi vA / vyatyape karmaNAm sAmyam pUrvavaccAdharottaram // Mahabharata11 XII 296.27 emphasises the status of Sudra far from being degraded though immune from the performance of sacraments. SAMBODHI na cApi zUdraH patatIti nizcayo, na cApi saMskArami hAItIti vA / zrutipravRttaM na ca dharmamaznute, na cAsya dharme pratiSedhanaM kRtam // The insciptions equally display a regular inter-mixture of aboriginal, regional, and Aryan elements with Yavanas, Sakas Gurjaras, Kusanas, Hunas and other tribes Indianised as such12. The Suudra varna having taken most of the situations in the Hindu populace, the element of untouchability not come to the fore before the early centuries of the Christian era and the theory of Seventh male Brahmana as predominating throughout, the Brahmanas and sudras continued to remain the main burden of society till such time the various off-springs of the Anuloma and Pratiloma marriages took to avocations of detestable norm and that For Personal & Private Use Only

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Vol. XXVIII, 2005 KAYASTHA - ITS EVOLUTION, A CRITICAL REVIEW they started giving an air of hatred to the first three varnas that the sudras not prone to detestable a-vocations also became a source of abbhorence. The owners and workers of the Shambles certainly could evoke such a sentiment even though they provided meat diet to the populace. The Kayasthas bracketed with Catas, taskaras, durvrttas, mahasahasikas, torturing the people have been made a special target by Yajnavalkya as the antisocial elements. Mitaksara construes them as Lekhakah ganakah. Sir Monier Williams and V. S. Apte are of one mind in construing 'Kayasthas' or Kayathas as Writers' Class as the descendants of Ksatriya fathers and Sudra mothers. It means they coincide with the 'Ugras' of Kautilya16, Manu" and Yajnavalkya18. Mahabharata (XII, 296.88) also refers to "Ugra" and "Nisada" along with Karana but in the same Parva (135) it relates the tale of Kayavya'' who was the progeny of a Ksatriya father and a Nisada mother, an exponant of the Ksatra dharma ((Nisadyam Ksatriyajjatah Ksatradharmanupalakah. Kayavyo nama naisadih dosyutvat Siddhimaptavan) 20. He has been styled as "Pariyatracarah" (one used to strolling about on the Pariyatra mountain), "Vidhijno mrgajatinam naisadanam ca Kovidah)" one conversant with the instincts of the fauna and skilled in the way of life of the off-springs or descendants of the Nisadas or Nisada people21. A warrior of great grit he fought alone against many, protected the Recluses as well as the Brahmanas. He served his blind father and deaf mother in his Sylvan resort; he served the guests and the needy with diet both vegetarian and non vegetarian even though leading the gang of robbers he did not harass the Brahmanas as well as the women22 Nisada bearing a Synonym in Parasava according to Kautilya (III. - 7.21) Manu (X. 8) and Yajnavalkya (1. 4.91) was the off-spring of a Brahmana father and Sudra mother. (Brahamanasya Sudrayam Nisadah Parasavova-Kautilya). Being the off-spring of a Nisadi (Nisada female) and a (Ksatriya male) Kayavya held to esteem the Brahmanas simply because his mother was the off-spring of a Brahmana father and a Sudra mother. Brahmana father giving birth to a nisada female through a sudra wife becomes the maternal grand father of a male child. The Theory of Dr. D. R. Bhandarkar based on Manusmrti X. 64 and Yajnavalkyasmrti 1.4.96 along with commentary Mitaksara of Vijnanesvara should characterise Kayavya as a Brahmana the Progeny of the Sixth female off-spring marrying a Brahmana23. But Kayavyahas been illustrated by Vyasa as an off-spring of a Ksatriya father and a Sudra (Nisada) mother. This illustration of Mahabharata if construed rigidly falsifies the dictum of Manu and Yajnavalkya. For Personal & Private Use Only

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28 SUDARSHAN KUMAR SHARMA But since Mahabharata nucleus is much anterior to Manu and Yajnavalkya we can construe the Mbh-XII 135 as a genuine portion from the epic commingled within the spurious parts (XII. 296) etc.; -which agree with the statements of Kautilya, Manu and Yajnavalkya. Ksatriyas and Vaisyas also construed as dvij-as, Kayavya as the offspring of Ksatriya and Nisadi can easily be construed as - dvija "Kayavya" therefore, as I can presume may be construed as the real term that underwent a transformation to afford a typical word 'Kayastha' or else 'Kayavya' being an individual if retained as a title of community could lose ground in due course in so far as it was the name of a person who took to the task of a "dasyu." Hence the calumny ensuing from the characteristics attached with the name. 'Kayavya' found a redemption in the change of term to 'Kayastha' considered as a community. "Yajnavalkya" construes it as a term cognate with the traits of catas, taskaras, durvrttas, mahasahasikas who primarily being oppressors became the parent, source of various communities such as Jatas (Cata) and their collaterals whose instinctive traits (Mahabharata) Karnaparva (44.10) zAkalaM nAma nagaramApagA nAma nimnagA / jartikAH nAma vAhakAH teSAM vRtaM suninditam // SAMBODHI and galaM pRthivyAH vAhlIkA: (Udyogapaiva XXXIX 79. p. 138) -primarily being detestable continued as such throughout the ages of posterity. That is why 'Kayasthas' as Lekhakas and Ganakas have been illustrated as such upto the epoch of Kalhana (Rajatarangini); Sukracarya24 - (Sukra niti hII 431 p. 123) (Catukhamba series ed. 1968), Sudraka25 (Mrcchakatika - M. R. Kale pp. 182, 308) and VisOSkhadatta (Mudraraksasa M. R. Kale p. 42 R-R Deshpande. pp. 20) treating of the term in their respective way of undertaking in the light of the cultural heritages owned by them. Sukracarya while allocating the various assignments allocates the taxation and General Administration to the Ksatriya, the status of a Gramadhyaksa to a Brahmana, the duty of an octroi incharge to the Vaisya, the duty of a Lekhaka (Scribe) to a Kayastha and the status of a Porter (dvarapala) to a Sudra24 originally spoken of as Padejah. Herein Sukra has illustrated Kayastha as a distinct entity beyond the pale of Ksatriyas and Brahmanas, Padajas (Sudras) and even Vaisyas. "" "sasaGkaracaturvarSarNadharmo'yaM naiva pAvanaH ( yAvanaH ) 25 The four Varnas along with the mixed easts have been hinted at here and it has been explicitly annotated that the duties assigned in this to the yavanas, have For Personal & Private Use Only

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Vol. XXVIII, 2005 KAYASTHA - ITS EVOLUTION, A CRITICAL REVIEW 29 not been ordained. Hence Sukra seems to maintain the point that the "Sasankara' Varnas had nothing to do with the marital ties of the Yavanas. He therefore, denies the influence of Foreign elements in the Hindu Population in an epoch when Yavanas had just started infilterating into the Indian soil. Sudraka in his Mrcchakatika Act 726 alligns Kayasthas in line with ganikas, Hastins, bhiksus, Catas and the Rasabhas (donkeys). Sudraka believes that where these abide there even villains cannot flourish. There is a variant reading "yanti" in place of Jayante' as referred to by M. R. Kale in his notes for this passage27 In Act IX28, however, Sudraka alligns "Kayastha" with Sresthin as a "dvandva Samasa". It is remarkable that in an earlier reference he treats "Kayastha" as an ignoble being though referred to here also 'as a' Scribe 'and in' a later reference he treats him as an important person co-ordinating with a 'sbresthi'--surrounding the Adhikarins. "Sresthi according to M. R. Kale, was the recognised Chief of the Merchants whose presence was necessary for testing ornaments, money for dealing with questions referring to mercantile law. The Kayasthas were notaries and Attorneys says M. R. Kale29. According to Wilson they sat as Joint Assessors or Commissioners with the Judge 30 and were to be appointed from among the Brahmanas31. Visakhadatta in his Mudraraksasa Act I describes Kayastha as an insignificant being -- Kayastha' iti laghvimatra32. As an assessor or a notary he could not be insignificant. But since Kautilya (Canakya) was dealing against the allies of Raksasa the deposed Prime Minister of the Nandas, a Kayastha could hardly hold any voice against him when Raksasa and other conspirators were of no intellectual potency. Damodarapura Copper plate grants of Kumaragupta I (dated 444 A. D.), (Dated 448 A. D.) those of the times of Budha Gupta dated (494-9 A. D.) and another Damodarapura Copper plate grant dated 544 A. D. refer to "Prathama Kayasthasaambapala", "Viprapala" and "Skandapala" who were personages of repute enjoying the Patronage of the Kings. The Cahamana/inscriptions, the inscriptions of North Bengal refer to the "Gaua Kayasthas". According to Dr. D. C. Sircar, a large number of Sanskrit Prasastis are known to have been composed by members of the non-Brahmana Communities especially the "Kayasthas"33, Accordingly Dr. Vasudeva Upadhyaya34 construes the etymology of "Kayastha" as one engrossed in his frame unmindful of any other activity. Carrying on he says - the persons from all the Varnas and Jatis took up this job and in due course of time they came to be counted as a Community or class or even a caste. Dr. V. For Personal & Private Use Only

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30 SUDARSHAN KUMAR SHARMA SAMBODHI S. Agrawala while sybolising the description of Harsa as Darpasata by Bana" illustrates a point that a number of Government Offices were accomodated in the first Court on the inside of the Palace wall "digbhittitatesa Kayanuve" and hence the picture was described as "Kayavantam eva." The word "Kaya" developed the sense of Government Office during the Gupta times from which was derived the word 'KAYASTHA' a Government Officer as used in later inscriptions. In Rajatarangini Kayasthas have been treated of as Officials indulging in corruption and dishonesty36. They have been called as 'Kayasthapasa' in taranga VIII. 2383. (p. 478) "kAyastha pAzaH pAzena galaM baddhvA vyapadyata" In modern days the Community is not such as can be counted amongst the fourth Varna. They belong to Brahmana Ksatriya or Vaisya Varnas accordingly. Karana-Kayastha construed by Sourindro Mohun. Tagore as the progeny of a Vaisya father and a sudro mother-Yajnavalkya [I. 4-92. p. 31] 4847 4: (419) and Manu - X. 22 - explained by Commentator as kSatriyAdvAtyAtsavarNAyAm jhAlla-malla niccivi TE ouren glasien: yoti - p. 429. Kautilya - II 5-8; II 7-8, II 11-1 and II 7-34 (Karanadhisthita) and (Karanika), cognate with Kayastha in inscriptions, dramas and Raja-tarangini and other branches of literature, may be deemed as maintaining an unending stream of its legacy right from this days of Mahabharata (Kayavya) down to the days of subsequent posterity as Karanika and Kayastha. Annotations : 1. Paper presented at the Seminar on Smotis held at Institute of Oriental States, Thane on April 26, 1986. 2. Head Dept. of Sanskrit Govt. Ripudaman College, NABHA 147201. Now in Govt. Rajendra College, Bathrada 155001. Experimental M.R. Govt. College, Fuzeko, H/G-Block 66B-3 Sun-6 Parwanu 1732-70. 3. Origin and Growth of Caste in India Vol. I, II. 4. Caste System of the Hindus a Monograph published by Indological book house. CK. 38, Bansphatak Varanasi. 5. Foreign elements in the Hindu Population; Journal of Ancient Indian History Vol. I. Pts. 1-2, 1967-68 by Dr. D. C. Sircar. pp. 266-328. For Personal & Private Use Only

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Vol. XXVIII, 2005 KAYASTHA - ITS EVOLUTION, A CRITICAL REVIEW 31 6. sarvavaNeSu tulyAsu patnIsvadAtayoniSu / Anulobhyana samtUtA: vrAtyAH zIpIsta eva te // 7. Mbh. XII. 296 7-9 p. 646 Gita Press ed. 8. pp. 427-433. 9. pp. 30-32 Nirnayasagara Press ed. 1949 Mitaksara p. 33. 10. Dr. D. R. Bhandarkar. p. 273 JAIH. Vol. I. Pts. 1-2, 1967-68. CP. Manusmrtix. 64. zUdrAyAm brAhmaNAujjAtaH zreyasA cetprajAyate / azreyAn zreyasoM jAti gacchatyA sapramAyugAt // P 437 NSP ad. 11. P. 646. Gita Press ed. Gorakhpura Pt. III. Ghanashyam Das Jalan, 1957 e.d. 12. Foreign elements in the Hindu population D. R. Bhandarkar JAIH Vol. I, Pts. 1-2, 1967____68 pp. 273-328. 13. cATarataskaradurvRttamadvAsAdRsikAdimiH / pIupamAnAH praA: rakSetkAyasthaizca vizeSataH // Yajnavalkya-smrti Acaradhyaya XIII, 336. P. 115. 14. Sanskrit English - Dictionary, P. 274. 15. The Student's Sanskrit English Dictionary, P. 144. 16. KAS III. 7. 22 p. 106 RP Kangle - Part - 960 Bombay University Publication. 17. kSatriyAdrakanyApAm kUrAcAravihAravAn / kSatrazudravapurjantusagro nAma prajAyate || Manusmrti x. 9. p. 427. 18. vaizyAzUdrayopostu rAjanyAnhiSyogro sutau smRtauM / vaizyAttukaraNaH zUdrayAm vintaSveva vidhiH smRtaH // Yajnavalkyasmrti I. 4.92. p. 31. 19. Kayavyacaritam p. 462 Gita Press Ed. Part III Text only Verses 1-26. 20. Ibid. Mbh. XII 135.3 P. 462. 21. Ibid 4-5, p. 462, 222. Ibid 6-9, 13-15, p. 462. 21. Ibid. 22. Ibid. 23. A Nisadi is produced by a Brahmana from a Sudra female, she (i.e. the Nisadi), if married by a Brahmana, produces a certain girl; even she (i.e. the girl) if married by a Brahmana produces another (girl)-in this manner; the sixth (girl) produces the seventh Brahmana (male). Foreign elements in the Hindu Population P. 273 JATH Vol. I. 1-2, 1967-68. 24. bhAgagrAhI kSatriyaSta sAhasAdhipatizca saH / grAmapo brAhmaNo yojya: kAyastho lekhakastathA // For Personal & Private Use Only

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SUDARSHAN KUMAR SHARMA SAMBODHI zulkagrAhI tu vaizyo hi pratihArazca pAdajaH / senAdhivaH kSatriyastu brAhmaNabhAdastavataH / / na vaizyo na ca vai zUdraH ka kAtaraca kadAcana / Farfa: i va afe: Haty hifag i sukranih II 433. p. 123. 25. Ibid. II. 434 P. 123. Word 'Pavanah appears to be a misprint for 'Yavanah' though B. K. Sarkar in his English Translation a li. 868 (text of his work) taking pamnah and the reading of such. He translates the verse accordingly - Their (fighting) is the duty of the Jnu pure as well as of the mixed cartes although it is not andy duty as sehw. ed. 1975 Oriental Books Reprint Corporation 5th Raw, Jhaver Road, New Delhi, 110 055. 26. M. R. Kale P. 182, nt: ! fuhr Berit foreret forgetare: 148 utafa Farifa gaf 75147 (Wifi). 27. Ibid notes - p. 98. 28. Ibid Text p. 308. LL. 24-25. 29. Ibid Notes p. 144. 30. Ibid. L. 9 Popular Book Stores, Tower Road, Surat, 1948 e.d. 31. Ibid. 32. Mudraraksasa ed. by R. R. Deshpande P. 20; M. R. Kale p. 42. L. 6. Motilal Banarsidas, Delhi, 5th ed. 1965. 33. Studies in the Geography of Ancient and Medieval India Cff. P. 296. 34. A Study of Ancient Indian Inscriptions-Introduction, P. 256. Motilal Banarsidas, Delhi, 1961 e.d. 35. Harsacarita Text Calcutta Ed. P. 175. L. 2 Jivananda Vidya Sagara's Amulatika ed. 1939, 4th edition by Ramareja Pandey and VIJ (Visvesmounaura Indological Journal Paper Series, 116 V.V.R.I. D. Sudhan Ashram Hoshiarpur 146021, p. 248. 36. Rajatarangini-VIII 87, 560, IV 621-630 (P. 110) Pandit Pustakalaya Kashi 1960. .000 For Personal & Private Use Only

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AN OUTLINE OF JAINA EPISTEMOLOGY RABINDRA KUMAR PANDA 1. Introduction. The epistemology (pramanasastra) of the Jaina logicians dealing with the nature of cognition and its related topics, is an important branch of Jaina philosophical thought. It is not an independent system. The epistemology ideas are mixed up with the Jaina religio-philosophical thoughts so closely that one finds it difficult to distinguish them. They cannot be properly understood without proper knowledge of the fundamental philosophical concepts of the Jaina philosophy. Since the epistemology is very much linked with ontology and soteriology, the fundamental philosophical ideas have considerably influenced the epistemology issues of the Jainas. The main idea that the true knowledge only leads to the highest goal of life, that is, emancipation, has lead the logicians of the Jaina school to reflect upon the problems of knowledge and to make attempts for unfolding its various facets keeping in view the nature of the reality. But, the point which deserves our appreciation is that the Jaina logicians have, like the epistemologists of other Indian philosophical schools, have developed an appreciable body of thought, though not systematically presented in the works of the Jaina philosophers. In fact there are no systematic works dealing with all the important aspects of knowledge. As I could ascertain, the thinkers of Jaina logic have used the sources of the Hindu logicians, have made clear-cut references to them, refuted some of their viewpoints and tried to develop their theory of knowledge. Here I attempt to give an outline of the Jaina epistemology. The Jaina epistemology mainly deals with the four issues, namely, the nature of Pramana, prama, pramata and prameya. It deals with the last two questions in order to throw a light upon the nature of prama and pramana. They For Personal & Private Use Only

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34 RABINDRA KUMAR PANDA SAMBODHI are strictly ontological questions which are necessarily connected with epistemology. 2. The Nature of Pramana The soul (jiva), according to Jaina philosophy, is the knower, enjoyer, and an active agent?. Consciousness is not separated from the soul nor can soul exist without consciousness. It is not an adventitious quality of the soul, dependent upon some external causal factors as the Hindu logicians accept. It has three fundamental modes, namely, cognition, feeling, and conation. All souls, however, do not manifest all these three modes. Plant-souls experience feelings only. Animal souls' experience only two viz. feeling and conation and human souls experience all these three viz. feeling, conation and cognition. The perfect souls, technically called siddhas possess pure knowledge which is unconditioned and unlimited by the influences of material objects. The actions, emotions and the cognition of the siddha souls are not determined by the changes that occur in their bodies. They are completely self-determined by the intrinsic purity of the soul which is capable of experiencing infinite knowledge, infinite perception, infinite bliss and infinite power whereas the activities of the non-siddha souls are actuated by delusion, attachment and aversion. So, in the Jaina philosophy the soul is defined as pure intelligence? And intelligence is common to all souls. The soul has two states namely Parinamika and Aparinamika. The former state is the soul's innate condition in which the soul remains in the form of pure intelligence. It is not different from knowledge, and yet not identical with it, - in some way both and different. Knowledge constitutes its very essence. The path of emancipation consists of knowledge, intuition and conduct. In the state of emancipation also the soul is absorbed in bliss with its knowledge unhindered. Ignorance is said to be a fault (dosa) which leads to bondage. The Jaina epistemologists believe in the idea that Jiva's knowledge of this universe is eternal. Even the past and the future objects of knowledge are existent. Absence of the object from the senses is not a barrier to have supernormal cognition; it is the limitation of the senses alone that they cannot cognize the objects that are not presented to them. The intuitive experience is said to be twofold : relative (imperfect) and absolute (perfect). In the first case the intuition is known as avadhijnana when its object is a physical substance and it is called For Personal & Private Use Only

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Vol. XXVIII, 2005 AN OUTLINE OF JAINA EPISTEMOLOGY manahparyaya when it discerns the thoughts of another mind. In the second case it is exalted into the supreme level and is called kevalajnana, which is a characteristic of the Arhat. Both avadhijnana and kevalajnana are free from the obstructions of time and space, but with the difference that whereas the former is able to cognise only the physical, the latter is directed to both the physical and mental. Omniscience or the possession of the faculty of absolute knowledge and supreme vision is an eternal property of the soul, which it has apparently lost or allowed to be obscured under the influence of a beginningless series of actions. Hence ignorance is known as a veil of vision. By means of spiritual culture this veil is withdrawn, and then the soul regains its lost knowledge. When all the actions are destroyed, the soul becomes omniscient and is established in its pure and eternal state. A thing of an entirely indeterminate nature is the object only of the omniscient and a thing partly determined is held to be true object of scientific investigation. The term Pramana is defined as the knowledge, which ascertains the nature of itself as well as other things. The conjunction between the sense organs and the objects of sense is not pramana (valid knowledge). Though it can ascertain the nature of objects outside itself, it cannot ascertain its own nature since it has no consciousness. Pramana must be definite knowledge, for it is capable of choosing desirable things and rejecting undersirable ones. It must also be definite in character, for it is opposed to superimposition (samaropa). Superimposition is of three kinds4a : Inversion, (viparyaya), -such as looking upon a pearl oyster as a piece of silver, doubt, (samsaya)- such as this is a post or a man and uncertainty, (anadhyavasaya) consisting in a mere cogitation in the mind as to what the thing might be. Knowledge is distinguished as darsana (apprehension) and jnana (comprehension). In darsana the details of the objects are not perceived, while in jnana they are perceived. There are differences of opinion among the Jain philosophers as to the nature of darsana. Nemicandra and Nemacandra are of the view that darsana is the first stage of cognition while the knower is not conscious of the specific attributes of the objects but gets only a conceptual form of their bare existence. It takes place immediately after the contact of the object with the For Personal & Private Use Only

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36 RABINDRA KUMAR PANDA SAMBODHI appropriate sense organ. Pramana(Valid knowledge) is of two kinds : direct (pratyaksa) and indirect (paroksa)s. The direct knowledge or perception is of two kinds : Practical (samvyavaharika) and transcendental (paramarthika). The samvyavaharika pratyaksa (practical direct knowledge) again is subdivided into indriyanibandhana (that which arises through the sense-organs) and anindriyanibandna (that which does not arise through the sense-organs) but through the mind. Each of these knowledge category passes through the four stages, viz. avagraha', (distinguishing the object) for instance, knowledge of a man but not of his characteristics; iha', (inquiring), e.g. whence came the man and avaya(r), (arriving at a correct identification of the above); and dharana' (recollecting the entire episode and keeping it in mind). The paramarthika (transcendental direct knowledge) is that which comes exclusively from the illumination of the soul. It is a means to emancipation. It is two-fold1o. Vikala (defective) including avadhijnana and manahparyaya, and sakala. i.e. perfect, which is the unobstructed intuition of the entire aspects of an object. One who possesses that perfect transcendental knowledge is called an Arhat, one who is free from all kinds of faults. Paroksa (indirect knowledge) is of five kinds 11 : viz. recollection (smarana)", recognition (pratyabhijna)", argumentation (tarka), inference, (anumana), verbal testimony or the knowledge derived from the words of a reliable person or scripture (sabda). Inference is of two kinds : svartha, (for one's one self), and parartha (for the sake of others). Under verbal testimony there is given an elaborate exposition of the saptabhanginaya (sevenfold paradigms). The mediate and immediate results of valid knowledge have been clearly laid down. The results of knowledge and the practical use made of them are stated to be not illusroy (samvrtti), but real (paramarthika). The immediate effect of pramana (valid knowledge) is the removal of ignorance. The consequence of the transcendental perception is bliss and equanimity consisting in salvation while that of the other kinds of pramana is the facility which they afford to choose the desirable and reject the undesirable things. For Personal & Private Use Only

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Vol. XXVIII, 2005 AN OUTLINE OF JAINA EPISTEMOLOGY Paroksa (indirect knowledge) is acquired by the soul without an intervention of external agencies. It includes mati and sruta, for these are acquired by the soul through the medium of the senses and the mind. Knowledge attained by yoga in three stages namely, avadhi'5, manahparyaya 6 and kevala"), is a type of pratyaksa, direct knowledge because it is acquired by the soul not through the medium of the senses. Umasvati contends that inference, comparison, verbal testimony, presumption, probability and non-existence etc., cannot be separate means of valid knowledge. He includes them under paroksa. He is of the view that the majority of them are the result of the contact of the senses with the objects. Some of them cannot be the means of valid knowledge at all. It is interesting to note that earlier philosophers accept all sense perceptions like visual perception etc., under indirect apprehensions inasmuch as the soul acquires them through the medium of the senses. The words paroksa and pratyaksa are thus used by the Jaina philosophers in the senses quite opposite to those which they bear in Hindu logic and in the latter Jaina logic. Aksa, according to Jains, is Atma or soul!8. Cognition, according to the Jaina epistemology, is itself a pramana. It is self-luminous; it apprehends itself directly, and also its object". The Jainas thus accept the svatahpramanyavada theory unlike the Hindu logicians. It is understood from this that the cognition is not accepted as a quality or as a special quality of the soul. On the other hand it constitutes the very nature of soul. Further, it is not a product and not understood as an instance, very temporal in character. 3. The Nature of Valid Knowledge I The Jainas agree with the Nyaya-Vaisesikas in their theory of valid knowledge. Prama (valid knowledge) is the determinate cognition of itself and its object, and invalid knowledge is the indeterminate cognition of an object in something in which it is not present, that is, the indeterminate cognition of an object is different from what it really is. Valid knowledge is capable of practical efficiency in the form of the selection of good things and the avoidance of evil things. The validity of cognition consists in its agreement with the object cognized, and the invalidity consists in its disagreement with the object cognized. Both the validity and invalidity of cognition arise from extraneous circumstances, viz. the special virtues and the defects in their causes of origination. But they are self For Personal & Private Use Only

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38 RABINDRA KUMAR PANDA SAMBODHI evident and determined by themselves in the case of habituated cognition, and they are known from extraneous circumstances, viz. the knowledge of harmony or disharmony and the presence or absence of contradicting experience in the case of initial cognition. 4. Determinate and Indeterminate Perception According to the Jaina logicians, determinate perception alone is valid, since it is determinate and certain. Indeterminate perception is invalid, since it is not possible. The Jainas, unlike other philosophers, deny the existence of indeterminate perception preceding the final stage of determinate perception as the Hindu logicians believe. They hold that an object is directly revealed with all its qualities and relations by determinate perception; and that there is no need of indeterminate sense material to which mental categories are applied to develop determinate perception. According to Jainas, objects are not only revealed by perception but their relations to one another also. There are not only experiences of objects but also the expereicnes of relations in the determinate perception. ons are not imported into the indeterminate sense-material from within, in the form of forms and categories. They are there from the very beginning embedded in the perception of objects. The Jainas regard determinate cognition and all other forms of cognition, which represent the relations among objects as perceptual in character. According to them, the bare indeterminate perception of an object devoid of all its relations to other things and qualities is a psychological myth- a pure abstraction. Thus, according to the Jainas, determinate perception alone is valid and, indeterminate perception being a psychological abstraction is invalid. Here we find a significant difference between views of Hindu epistemologist and Jaina epistemologists. 5. Supernormal Perception The Jainas believe in permanent self and the permanent world and also in the possibility of the self's perception independently without the help of the external sense organs and mind. They recognize five kinds of knowledge : mati, sruta, avadhi, manahparyaya and kevala. Mati is the knowledge that arises through the external sense organs and mind. Sruta is a testimony as to the reality of an entity due to the destruction or subsidence of action particles that veil the self. Avadhi is the intermediate knowledge of distant objects due to the same cause. For Personal & Private Use Only

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Vol. XXVIII, 2005 AN OUTLINE OF JAINA EPISTEMOLOGY 39 Manahparyaya is the immediate knowledge of other persons' minds. Kevala is omniscience due to the complete destruction of action particles. Avadhi, Manahparyaya and Kevala are supernormal perceptions. Avadhi is immediate knowledge of distant objects by the self independently of the external sense organs and mind. Manahparyaya is immediate knowledge of others' minds independently of the external sense organs and mind due to subsidence of karma-particles and the purity of the self. It is higher than avadhi because it arises due to the greater purity of the soul and it knows a subtle object. Kevala-jnana is the highest immediate knowledge of all objects due to the destruction of the karma-particles that produce delusion, obscure knowledge and perception and produce obstacles in the way of illumination. It is omniscience. 6. Recollection Recollection (smrti)is the knowledge of an object in the form of that experience due to the revival of a residual impression left by a past perception. It is not invalid because it has harmony with its object. A knowledge, which is in harmony with its object, is valid, like perception. Recollection is in harmony with its object. So it is a valid knowledge. The recollection is not invalid because it is the knowledge of an object, which was perceived already. If recollection were invalid because its object is past and non-existent at the time, then perception also would be invalid because the very object, which produced perception, does not exist at that moment. If perception is valid because a present object produces it, * then recollection is also valid because a past object produces it. But Prabhacandra denies the production of knowledge by an object. He believes that a veil of infraatomic particles of karma-matter is removed from the self by a sense object conjunction or the like, and knowledge is revealed in the self. Recollection is not invalid because it does not accord with its object. Valid recollection can lead to the attainment of the object through perception and be proved to be in harmony with its object. If recollection fails to produce a successful action in the form of the attainment of its object through perception, it is proved to be in disharmony with its object and consequently invalid. Hence recollection is valid if it is in agreement with its object, and invalid if it is in disagreement with its object. Prabhacandra holds that cognition is always known by the self; it is selfmanifest, and it apprehends its abode, the self and its object. In the cognition "I For Personal & Private Use Only

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40 RABINDRA KUMAR PANDA SAMBODHI know the jar by myself," the jar is the object of knowledge, self or I is the knower, myself is the instrument, and knowing is the act of knowledge. Cognition and self are perceived and therefore they are objects of cognition. It is self-contradictory to hold that the self and its cognition are not objects of cognition, although they are manifested in our perception. Vadidevasuri defines valid knowledge as a determinate cognition, which apprehends itself and an object. Ratnaprabhacarya, his commentator explains determinate cognition as that which determines an object in the form in which it really exists. Accordingly, absence of doubt and truth are recognized as the essential marks of valid knowledge, while newness is rejected. Thus memory is accepted as a form of valid knowledge. 7. Recognition For the Jaina philosophers, recognition (pratyabhijna) is a singular psychosis; it is not a kind of perception; it is a unique type of psychosis; it is neither presentative not representative, nor both but sui generis; it is a chemical compound, as it were, of presentation and representation, different from both. The Jainas hold that recognition is a new psychosis produced by perception and recollection, which apprehends the identity of an object in the past and the present, and it is an obvious fact of experience, which cannot be denied. Hence recognition is a valid cognition, since it is in harmony with the object apprehended by it, viz., the identity of its object in the past and the present. 8. The Concept of Samjna The Jaina epistemology postulates a novel concept called Samjna. The mundane souls those who pass from birth to birth are divided into two categories20 viz. samanaska, (those who possess an internal sense) and amanaska (those are destitute of it). The former possesses samjna i.e. the power of apprehension, talking, acting and receiving instruction; the latter are without this power. What kind of power is this? Is it a power of knowledge or something else ? 9. Conclusion Thus the Jaina epistemology has its own framework, has it own originality, has its distinction and has its close relationship with other epistemologies of different philosophical schools. So we find some similarities with Hindu For Personal & Private Use Only

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Vol. XXVIII, 2005 AN OUTLINE OF JAINA EPISTEMOLOGY epistemology and some striking differences also. Even among the Jaina logicians there are some differences of opinion on some issues. For example, some of them accept two means of knowledge - pratyaksa and anumana and some include it in invalid knowledge; some accept tarka as a pramana and some include it among the mithyajnana. In spite of the differences all of them agree on the point that samyagjnana leads to the highest goal of life and we should have main concern for that illumination which forms an essence of the soul only. REFERENCES 1. pramAtA pratyakSAdiprasiddha AtmA / Pramananayatattvalarkalakara (PNIL) of Vadi devasuri, with Gujarati Translation pubd. by Gandhi Mafatlal Zhaverechand, Ahmedabad, 1989, P. 38; caitanyasvarUpaH pariNAmI kartA sAkSAdbhoktA svadehaparimANaH pratikSetraM bhinnaH paudgalikAdRSavAMzcAyam / Ibid P. 34 2. cetanAlakSaNo jIvaH syAdajIvastadanyakaH / P. 82 Sarvadarsanasamgraha of Madhavacarya (Sanskrit Text-English Translation Notes), Ed. by K. L. Joshi, Trans. by E. B. Cowell & A. E. Gough, Parimal Publications, 1986, P. tatra bodhAtmako jIvaH / Ibid P. 66 3. jJAnadarzanacAritrANyapavargasya vartiniH / Ibid P. 82 4. samyagarthanirNayaH pramANam / Pramanamimamsa (PM) of Hemacandra ed. by S. Sanghavi, Saraswati Pustak Bhandar, Ahmedabad, 1989, I. 1.2; svaparavyavasAyijJAnaM pramANam / PNIL; P. 2 5. pramANaM dvidhA / PM I. 1.9; pratyakSaM parokSaM ca | Ibid I. 1.10 tadviprakAraM sAMvyavagahArikaM pAramArthikaJca | PNIL; P. 3 tatrAdyaM dvividhamindriyanibandhanamanindriyanibandhanaM ca / etadvitayamavagrahahAvAyadhAraNAbhedAdekazazcaturvikalpanam / PNIL; P. 3; atasmistadadhyavasAyaH samAropaH / saviparyayasaMzayAnadhyavasAyabhedAstredhA / viparItaikakoTiniSaGkana viparyayaH / yathA zaktikAyAmidaM rajatamiti / kimityAlocanamAtramanadhyavasAyaH / yathA gacchatastRNasparzajJAnam / Ibid. P. 2 6. akSArthayoge darzanAntaramarthagrahaNamavagrahaH / Ibid. P. 27 7. avagRhItavizeSakAkSaNamIhA / Ibid. P. 28 8. IhitavizeSanirNayo'vAyaH / Ibid. P. 29 9. smRtiheturdhAraNA / Ibid. P. 30 10. pAramArthikaM punarutpattAvAtmamAtrApekSam / tad vikalaM sakalaM ca / tatra vikalamadadhimana:paryAyajJAnarUpatayA dvedhA | Ibid. P. 5 - For Personal & Private Use Only

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42 RABINDRA KUMAR PANDA SAMBODHI 11. aspaSTaM parokSaM / smaraNapratyabhijJAnatarkAnumAnAgamabhedatastatpaJcaprakAraM || Ibid. P.6 12. tatra saMskAraprabodhasaMbhUtamanubhUtArthaviSayaM tadityAkAraM saMvedanaM smaraNam / Ibid. P. 6 13. anubhavasmRtihetukaM tiryagurkhatAsAmAnyAdigocaraM saGkalanAtmakaM jJAnaM pratyabhijJAnam / Ibid. P.6 14. upalambhAnupalambhasambhavaM trikAlIkalitasAdhyasAdhanasaMbandhAdyAlambanamidamasmin satyevabhavatItyAdyAkAraM saMvedanamUhAparanAmA tarkaH | Ibid. P. 6 15. avadhijJAnAvaraNavilayavizeSasamudbhavaM bhavaguNapratyayaM rUpidravyagocaramavadhijJAnam / PNIL. P.5 tatra avadhIyata iti avadhiH maryAdA sA ca 'rUpiSvavadheH' (tatvA 1.28) iti vacanAt rUpaMvadadravyaviSayA avadhyupalakSitaM jJAnamavyavadhiH sakalarUpidravyaviSayakajAtIyam AtmamAtrApekSaM jJAnam / PNIL. P. 6 16. manasaH dravyarUpasya paryAyazcintanAnuguNAH pariNAmabhedAstadviSayaM jJAnaM manaHparyAyaH / PNIL. P. 15 17. sakalaM tu sAmagrIvizeSataH samudbhUtasamastAvaraNakSayApekSaM nikhiladravyaparyAyasAkSAtkArisvarUpaM kevalajJAnam / Ibid. P.5deg 18. akSNoti vyApnoti jAnAtItyakSa AtamA tanmAtrApekSotpattikaM pratyakSam / Nyayadipika P. 42 . ___akSazabdo jIvaparyAyastatazcAkSaM prativartate iti pratyakSam / Nyayavatara P. 22 19. jJAnasya prameyAvyabhicAritvaM prAmANyam / taditaratvaprAmANyam / tadubhayamutpattau parata eva jJaptau tu svataH paratazceti / PNIL. P.3 20. tatra jIvA dvividhAH, saMsAriNo muktAzca / bhavAdbhavAntaraprAptimantaH saMsAriNaH / te ca dvividhAH - samanaskA, amanaskAzca / tatra saMjJinaH samanaskAH / zikSAkiyAlApagrahaNarUpA saMjJA / Sarvadarsanasamgraha, op. cit. P. 68 000 For Personal & Private Use Only

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MAHAVIRA OF SATYAPURA IN HISTORICAL PERSPECTIVE M. A. DHAKY Satyapura (Pkt. and Apbh. Saccaur/Saccur, currently Sacor or Samcor) in south-western Rajasthan was a town famous in medieval western India on account of its temple to Jina Mahavira and of pre-medieval founding, Sacor is situated to the southwest of Arbuda-parvata, Mt. Abu. The town is situated at the south-western end of a line running roughly parallel to the longer NE-SW lie of Mt. Abu, along which are located two other important ancient towns, namely Jabalipura/(Jalor) and Bhillamala (Bhinnamala, Srimala), while Brahmana (Varman), likewise a township of pre-medieval founding, lies easterly to the mountain. Jinaprabha suri of Kharatara-gaccha devoted a kalpa on the history of the tirtha of 'Saccuri-mandana Vira,' namely the "Satyapura-kalpa" in his well-known work, the Kalapradipa, completed in A. D. 1333!. At the outset, he locates Satyapura in Marumandala?; however, an earlier writer, Siddhasena suri (whose sobriquet was Sadharananka), in his Sakalatirtha-stotra (c. 3rd quarter of the 11th cent. A. D.), places Sacor in the Pascimadesa", or westerly lying country subjacent to ancient Gurjaradesa within whose territorial limits he includes such tirthas as Palli (Pali), Sanderaka (Sanderav), Nana (Nana), Koranta (Pkt. Korinka; now Korta), and Bhillamala'; while Marumandala, in his perception, was further up northwards wherein he places Ukesa (Pkt. Uvaesa, now Osiam), Kiratakupa (Pkt. Kiradau, presently Kiradu) and Jayapur6. Jinaprabha suri's statement, then, must be viewed in relation to the understanding of the regional geography as it obtained in his own times (late 13th, early 14 cent.) when the entire tract to the west, north-west, and immediately south of Mt. Abu virtually was included in Marumandala, as is the fact today as well?. Before A. D. 995, Caulukya (Solanki) Mularaja I had wrested Satyapura-mandala (as it then was called) from the Paramarass and annexed it to his principality of Sarasvata-mandala and thus laid down the foundations of the Solanki monarchy of Anahillapataka (Patan). For Personal & Private Use Only

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44 M. A. DHAKY SAMBODHI Whatever its political status, the religious importance of Satyapura was assured by the existence, in the town, of the sanctuary of Jina Mahavira. As for its founding, Jinaprabha suri narrates an anecdote as he may have heard in his days. As the Suri states, when the Chief of Mandovara (Pkt. Maddoar, Mandoyara, present day Mandor) was assassinated by his relatives, his widowed consort escaped and took shelter in Brahmana. The dowager queen delivered there a son, prophesied by the Jaina pontiff Jajjiga suri to become a great man. Leaving aside the legendary elements of the account, it seems that this Prince, named Nahad (Nagabhatta), as noted in the Kalpa, when coming to age, recaptured his ancestral chiefdom of Mandovara. He, as Jinaprabha suri further reports, at the instance of his preceptor (Jajjiga suri), thereafter founded 24 Jina temples (indeed an inflated figure unless it is interpreted as a single caturvimsati-jinalaya') and a magnificent shrine to Mahavira at Satyapura. Jajjiga suri consecrated the cult image of brass in this temple in V. N. S. 600/A. D. 173 or 22310, a date totally incompatible with the known historical facts for Nagabhatta. For he plausibly has to be identified with the Gurjara-Pratihara potentate Nagabhatta I, lord of Bhillamala and Jabalipura (c. A. D. 725-758). Somewhat more reasonable seeming date is given by Dharmasagara gani in the Tapagaccha-pattavali-sutra (A. D. 1596) on the basis probably of some older source. He places the date of founding in V. S. 647/A. D. 591", though this date, too, does not fall within the bracket of probability. However, if the date, in reality, was meant to be expressed in terms of the Saka instead of Vikrama Era12, it comes to A. D. 726, a date far more probable since it apparently falls within the early years of Nagabhatta I. The Astottari-tirthamala-stavana (c. late 13th cent. A. D.) of Mahendra suri of Ancalagaccha13 incorporates an earlier gatha which credits the founding of a Jaina temple called 'Yaksa-vasati' inside the Kancanagiri fort of Jabalipura, to one Nahadaraya!4 who again may be identified with Nagabhatta I of the Imperial Pratihara lineage, whose capital is believed to be Jabalipura in those years. He also mentions a temple built by the king of Kanauj (Kanyakubja) in [V. N. S.] 1300 (A. D. 723) at Sancor15, a date which is closer to the one arrived at from Dharmasagara. The problem next to be solved is the identification of Jajjiga suri. To my sensing, he possibly is the Yaksadatta gani, the fourth ancestor in the spiritual lineage of Udyotana suri noted in the encomium of the Kuvalayamala-kaha (A. D. 778). Combining this information with the information in the list of succession given by Jayasimha suri, the disciple of Krsnarsi, in the Dharmopadesamala-vivarana (A. D. 859), the following hagiological sequence emerges : For Personal & Private Use Only

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Vol. XXVIII, 2005 MAHAVIRA OF SATYAPURA IN HISTORICAL PERSPECTIVE 45 Sivacandra mahattara Yaksadatta gani Vatesvara ksamasramana Tattvacarya Krsnarsi Udyotana suri (A. D. 778) Jayasimha suri (A. D. 859) The Prakrit form of 'Yaksadatta' would be Jakkhadinna' which may have been simplified later in the Apabhramsa version as Jajjiga'. Possibly, the Yaksa-vasati of Mahavira in Jabalipura was named after this Yaksadatta gani (and to this pontiff, perhaps, may have been given that temple as a gift by king Nagabhatta 1). To all seeming, Jajjiga suri was a filiate of the caityavasi or abbetial order of Jaina monks who, like their medieval Christian counterparts--the abbots, who owned abbeychurches along with their associated estates-owned the Jaina temples. And some of these Jaina abbots likewise formed a sort of diocese. Seemingly, Jajjiga suri may have consecrated the shrines at Satyapura and Jabalipura in fairly advanced age. (If we do not assume this probability, then Yaksadatta gani cannot be contemporary of Nagabhatta I. It is a known fact that the caityavasi monks often lived for long, long decades.) ...The temple of Satyapura, being a royal foundation, may have had the pretension at grandeur, namely size and decorative excellence. The awesome dimensions of sanctity and, as a result, of glory achieved by it by the early 11th century A. D., leads to that surmise. Jinaprabha suri recounts that, in the year 1081 (A. D. 1025), Gajjanapati (Sultan Mahmud of Gazna) sacked Gujjara (Gurjararastra, Gurjararattra). On seeing (visiting) the Vira-bhavana (in Satyapura), he attempted to drag the image of Virasvami by elephants but failed. Unable thus to carry the image with him, the lord of the Mlecchas damaged it by striking the blows of hammer16. That Mahmud could have failed to take away the image, in the first instance seems an unlikely relality. However, Jinaprabha suri's account in a way is supported by two earlier writers. For instance the following statement by Deva suri, the disciple For Personal & Private Use Only

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46 M. A. DHAKY SAMBODHI of Viracandra suri (his gaccha not specified), in the autocommentary of his Jivanusasana (S. 1162/A. D. 1105-6)"?, qualifies Satyapura as "being the town ornamented by the temple of Mahavira which has the glory of smashing the pride of the temporal power of the Mleccharaja" : "Satyapuram mleccharaja-balabhadradarppa-bhanjana-labdha-mahatmya-Sri Mahavira-sadana manditam....."18. A still earlier writer, who in fact is a contemporary witness to this historical event, is the poet Dhanapala of the court of Malava who was respected and admired by the Paramara pontentates Munja and Bhoja. His hymn in Apabhramba, the Satyapuramandana or Satyapuriya-Mahavira-utsaha has two stanzas (3 & 13) of historical significance19: the first attests to the non-sacking of Satyapura and the second to the aesthetic excellence of its sacred image. (See here the annexed text.) Says the poet : "Sirimaladesa (Bhillamala territory), Anahilavada (Patan),' Caddavalli (Candravati), Soratha, Deulavada (Delvada, near Una), and Somesvara (Somanatha in Prabhasa) the delight of the peoples' heart, were all sacked (by the Garjanka); but the image of) Saccuri-Vira, son of Siddhartha could not be sacked." "Visited and noticed the images in the tirthas of the sanctuaries in Korinta (Koranta, Korata), Sirimala (srimala), Dhara (Dhara of Malavedesa), Ahada (Aghata in Medapatadesa), Anahilavad, Vijayakotta (?) Palitanun (Palitana, Palittanaka): and many other places. but (the cult image of) none of them was like the (excllent image of) the Satyapura sanctuary. An important reference to the Satyapura-tirtha later is by poet Asiga (of western Rajasthan) made in his "Jivadaya rasa" of V.S. 1257/A.D. 1200-1.20 However, the armies of Allauddin Khalaji sacked the temple in (V. S.) 1367/A. D. 1311 and took away the image to Delhi as noted by the contemporary authority, Jinaprabha suri21. The temple and the worship, perhaps, may have been restored after some time but Satyapura is next heard no more as an important place of pilgrimage. Its glory as a haloed tirtha had disappeared for ever. Annotations : 1. Vividha Tirthakalpa, "Satyapuratistha-Kalpa," Singhi Jaina series No. 10, (Ed. Jina Vijaya) santiniketan (Bengal) 1931, pp. 28-30. 2. Ibid., p. 28. 3. Ed. R. M. Shah, Sambodhi 7/1-4, pp. 95-100. 4. Ibid., 5. Ibid., 6. Ibid., 7. Vividha., p. 28. For Personal & Private Use Only

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Vol. XXVIII, 2005 MAHAVIRA OF SATYAPURA IN HISTORICAL PERSPECTIVE 8. This event took place in the later years of Mujaraja. 9. This is more likely. 10. Vividha., p. 28. 11. This is sometimes the case noticeable in the medieval western Indian and Malavan Jaina writings. When the author actually means Saka era, he mentions it as Vikrama era. (For the "Tapagaccha-uattavali-sutra," see the Pattavali Samuccaya, pt. 1, (Ed. Darsanavijaya, Agra V.N.S. 2459 (A.D. 1903), p.49, commentary, thereof. 12. This seems the case in the present instance. 13. Sri Vidhipaksa (Ancala)gacchiya Sravaka Pnca Prativkramana Sutra, 4th edition, Mumbai V.S. 2034 (A. D. 1982). pp. 248-302. 14. navanavai lakkha dhaNavai alavaddhavAse suvannugirisihare nAhaDanivakAlINaM thunniviirNjkkhvshiie|87|| 15. fafichalog Tag aafu wavifa TGT-401 terasavaccharasaie vIrajiNo jyusccure|| 85 / / 16. Vividha., p. 29. 17. Hemacandracaryagranthavali, 17, Patan V.S. 1984 (A. D. 1928). 18. Ibid., p. 11. 19. The entire stotra is appended here from the Jaina Sahitya Samsodhaka, (Ed.Jinavijaya)., Vol 3, pt. 3, V. N. S. 2453 (A. D. 1926), pp. 241-243. 20. yy aik Haas HS013 pAva timira huha kamma vihNddnnu| Pracina Gurjara Kavya Samuccaya, Eds. H. C. Bhayani & Agarchand Nehta) L. D. Series No. 40, Ahmedabad 1975. p. 24. We may here recall the phrase 48 ak Hooit gut in the so-called Jagaccitanani stotra, seemingly a medieval composition. 21. Vividha., p. 30. 000 For Personal & Private Use Only

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48 M. A. DHAKY SAMBODHI mahAkavi dhanapAlakRta satyapurIya-zrImahAvIra-utsAha // 2 // jiNava jeNa daTThaTTha kamma balavaMtA moDiya, - cau kasAya pasaraMta jeNa ummUla vitoDiyaH / tihuyaNa-jagaDaNa-mayaNa-sarahi taNu jAsu na bhijjai, iyaranarahi saccauri-vIru so kima jagaDijjai. // 1 // varasurahi paharaMta khaMdha mAhaNasiri toDaddi, __pharasu atthi gabbharu ya levi taruvArihi jhoDahi; te terisa pAviTTha duTTha AruTu sudhIraha, nayaNihi pecchahi jAva tAva paharaMti na vIraha. bhaMjevi Nu sirimAladesu anu aNahilavADauM, caDDAvalli soraTTa bhaggu puNu deulavADauM; somesaru so tehi bhaggu jaNamaNaANaMdaNu, __ bhaggu na siri saccauri vIru siddhatthaha naMdaNu. . ||3|| bahuehi vi tArAyaNehi ravipasaru kiM bhijjai, __bahuehi vi visaharehi mili vi kiM guruDu gilijjai; bahu kuraMga AruTTha karahi kiri kAi mayaMdaha, pUNihi bahuya turukka kAMi saccauri-jiNidaha. // 4 // kasiNANi Nu cirakAli Asi kuvi joganaresaru, uvvasiyai saccauri diTTha tahi vIru jiNesaru; AraMbhiu AhuTTha raMgu cAmIyara varataNu, varaturaMgado rahi nimittu naravaihi caliu maNu. rAyAesihi duTThabhaDihi jiNu jAva na nAmioM, vaddha sAmi karivaraha khaMdhi rajjuhaM saMdAmioM; kaDhuMtaha tuTTevi rajju haya gaya dharaNIyali, niviDiya jima paricatta ruMDa pecchaMtaha paravali. // 6 // For Personal & Private Use Only

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49 Vol. xxVIII, 2005 MAHAVIRA OF SATYAPURA IN HISTORICAL PERSPECTIVE // 8 // puNavi kuhADA hatthi levi jiNavarataNu tADiu, pacchutthaDavi kuhADehiM so siri aMbADiu; ajjavi dIsahi aMgi ghAya sohiya tasu dhIraha, calaNajuyalu saccauri-nayari paNamahu tasu vIraha. // 7 // gosAlA saMgamaya amara uvasagga saheviNu, jo na caliu jhANaha jiNiMdu sivasuhataggayamaNu; tasu kittiya uvasagga sahavi kiya naraha nariMdaha, namahu namahu saccauri-vIru jo caramajiNidaha. jasu virajjai samavasaraNu caudevanikAyahi, ___ jasu paNamijjai calaNAraviMdu suravarasaMghAyahi; caudasarajjaha bhuvaNanAhu jo jaMtuhiyaMkaru, * so paNamahu saccauri-nayari sirivIru jiNesaru. // 9 // kusumavuTThi kiMkilli camara kinnaradevajhuNi, __chattaciMdha duMdahinighosa saMThiu sIhAsaNi; bhAmaMDalu dehANulaggu jasu tihuyaNi chajjai, . vaisAhihi saccauri-vIru so kima paNamijjai. // 10 // jima mahaMtu girivaraha meru, gahagaNaha divAyaru, jima mahaMtu su sayaMbhuramaNu uvahihiM rayaNAyaru; jima mahaMtu suravaraha majjhi suraloi suresaru, tima mahaMtu tiyaloyatilau saccauri jiNesaru. uddAlavi diNayaraha teu, gahavai somattaNu, gaMbhIrima sAyaraha, haravi maMdiraha thirattaNu; ghaDiu vIru naM amiu levi saccauri suNijjai, tihuaNi tasu paDibiMbu natthi jasu uppama dijjai. // 12 // koriMTa, sirimAla, dhAra, AhADu, narANauM, ___ aNahilavADauM, vijayakoTTa, puNa pAlittAj; // 11 // For Personal & Private Use Only

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M. A. DHAKY SAMBODHI pikkhivi tAva bahutta ThAma maNi cojju paIsai, jaM ajjavi saccauri vIru loyaNihi na dIsai. // 13 // sahasseNa vi loyaNaha titthu na hoi niyaMtaha, vayaNasahassehi guNanatuTTa niTThiyahi thuNaMtaha; ekka jIha dhaNapAlu bhaNai ikku jaM maha niyataNu, ___ kiM vannau saccauri-vIru hauM puNu ikkANaNu... // 14 // rakkhi sAmi pasaraMtu mohu nehuMDuya toDahi, __ sammadaMsaNi nANu caraNu bhaDu kohu vihADahi; kari pasAu saccauri-vIru jai tuhu maNi bhAvai, tai tuTui dhaNapAlu jAu jahi gayau na Avai. // 15 // paM0 dhaNapAlakRtaH zrIsatyapuramaMDana-zrImahAvIrautsAhaH samAptaH 000 For Personal & Private Use Only

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PHILOSOPHICAL CONCEPTS IN ANCIENT JAINA LITERATURE POOJA CHANDEL Indian culture consists of two main trends : Sramanic and Brahmanic. The Vedic tradition come under the Brahmanic trend. Sramanic trend covers the Jaina, Buddhist and similar other ascetic traditions. Brahmanic schools accept the authority of the Vedas and Vedic literature. The Jainas and Buddhists have their own canons and canonical literature and accept their authority. Jainism is an independent and most ancient religion of India. It is wrong to say that Jainism was founded by Lord Mahavira. Even Lord Parshva cannot be regarded as the founder of this religion. It is equally incorrect to maintain that Jainism is nothing more than a revolt against the Vedic religion. The Jaina culture, which represents now the Sramanic culture in India, is in negative terms, nonVedic, non-Aryan and non-Brahmanic. It has its own peculiarities. It is flourishing on this land from times immemorial. The Indus Valley civilization of Mohenjodaro and Harappa sheds some light on the antiquity of Jaina culture. In fact, Indian culture is a composite culture. The two most predominant currents in the stream of Indian culture are Brahmanism and Sramanism. They have greatly influenced each other, and thereby, contributed to the composite Indian culture. It is true that they have some similarities and certain common principles. But it is equally true that they have their own peculiarities and marked differences. Atheism Verses Jainism . It is sometimes believed that Jainism is atheistic (nastika). Jainism does not recognize that the universe was created by any God or gods. The universe is eternal and uncreated. It is subject to integration and dissolution in its farms and aspects. It is constituted of six substances (Dravyas) viz. soul (jiva), matter (pudgala), principle of motion (dharmastikaya), the principle of stationariness For Personal & Private Use Only

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52 POOJA CHANDEL SAMBODHI (adharmastikaya), space (akasha) and time (kala). The Jaina concept of god is quite different from that of the Hindu trinity as he is not considered as a creator, ruler or regulator on the world which is looked upon as uncreated and eternal. Creation implies desire on the part of the God who wants to create and desire implies imperfection. Jainism believes that every individual human experiences the pleasure and pain according to his own desserts. Jainism does not agree with the Nyaya conception of Ishvara as a dispenser of karma. The historicity of Tirthankara Parsva has been unanimously accepted. He preceded Mahavira by 250 years. He was son of King Asvasena and Queen Vama of Varanasi. The Jaina literature Acharanga, Kalpsutra, Samvayanga and some portion of Bhagwati deals with the concept of Tirthankara. Nature of Reality The Jaina thinkers have mentioned the word 'sat', 'tattva', 'artha', padartha' and 'tattvartha' as synonyms for the word reality. They generally did not make any distinction among substances, reality, existence, etc. The other Indian systems did not do so in the same sense. In the Vaisesika-sutra, all the six, viz., substance, quality, action, generality, particularity and inherent relationship are called padarthas, but the term artha is reserved only for three padartha, viz., substance, quality and action'. The Naiyayikas call the sixteen principles by the name of 'sata. The Samkhya system regards Prakrti and Purusa as tattvas. According to Umasvati, the definition of reality is 'sat' i. e. existence. He did not use the term 'tattva' bit used the word 'dravya', i. e. substance for reality. Reality is substance and substance is reality. In this way, the primary and essential criterion of reality is existence or satta. That which exists is real. In other words, existence is reality or reality is existence. Considering from this point of view, it can be asserted that 'all is one because all exists.' This view is taken to be very much similar to that of the Upanisad's "sarvam ekam sad visesat". In Jaina canons, there are some references that indicate this view. As we find in the Sthanangasutra : 'One Soul, 'One Universe' etc. This concept of oneness is considered to be valid only from the view-point of the 'sangrahanaya'. This view-point of the Jainas reaches near the Absolute Idealism of Hindu philosophy. Our intellect cannot describe this reality in whole. It can be realized by intuition which is possessed by an omiscient self. Both the conscious and non-conscious substances are the attributes of this reality, according to Jainism. Existence is neither 'Consciousness For Personal & Private Use Only

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Vol. XXVIII, 2005 PHILOSOPHICAL CONCEPTS IN ANCIENT JAINA LITERATURE 53 Alone' nor 'Matter Alone'. When we analyze reality in this fashion, our stand-point comes in clash with the Absolute Idealism and the Absolute Materialism. The Jainas hold that Existence is all-inclusive. Umasvati defines sat as possessing origination, decay and permanences. In the Jaina canons we do not find the word 'sat' as the criterion of reality or substance. Only the word 'dravya' has been used there. As it is mentioned in the Anuyogadvara-sutra that the universal criterion of reality is 'dravya' (substance) an the particular characteristics of reality are the Jiva dravya and the Ajiva dravya, i. e., the conscious substance and the non-conscious substance Umasvati developed this canonical concept of 'dravya' (substance) 'sat' (existence) and made no distinction between the 'sat' and 'dravya'. His language was Philosophical rather than canonical. Although he mentioned 'sat' as the criterion of reality, yet, he did not define 'sat' in the same manner as it was defined by other philosophical systems. The Vedanta school and the Nyaya-Vaisesika system define 'satts' as absolutely permanent having no change whatsoever. Umasvati also defined 'sat as permanent (dhruva) but his concept of permanence was not that of the absolute permanence. According to him, the criterion of permanence is 'not leaving selfessence?' He explained this definition in the following manner : 'That which neither leaves its existent essence at present nor will leave it in future, is permanent. The substance during the period of taking new forms and leaving old ones does not leave its essence. In both origination and decay it remains as it is. Its nature remains unchanged. This immutable nature is called permanence. Soul . The problem of doubt and doubter is rather ontological. Just like the Samkhya system that proves the separate existence of Purusa on the ground of adhi sthana'. Lord Mahavira proved the existence of soul on the ground of doubt. He argued that without a doubter who is beyond all kinds of doubt but still remains in all doubts. Doubt presupposes the existence of a doubter as its ground is soul, a self, a sentient being, a conscious principle. "If the object about which one has doubt is certainly non-existent, who has a doubt as to whether I do exist or I do not exist ? Or, Gautama ! when you yourself, what can be free from doubto ?" He further says : "The soul which is substratum (guna in) of attributes is self-evident owing to its attributes (guna as) being self-evident, as is the case with a pitcher. For on realising the attributes (guna as) the substratum (guna in), too, For Personal & Private Use Only

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POOJA CHANDEL SAMBODHI is realized". Substance cannot exist without qualities and qualities have no place absolutely independent of substance. If the qualities are experienced, the experience of the substance is apparent. The qualities of soul such as perception, intuition etc. are quite evident. These qualities cannot have an absolutely independent existence. Hence, the existence of the soul to which all these qualities belong, is quite obvious. Vadideva describes the nature of the (worldly) soul in the following manner : The soul which is proved by direct experience (pratyaksa) etc., is the knower (pramata). It is essentially conscious, changing, agent, direct enjoyer, equal in extent to its own body, different in each body, and the possessor of material karmas'l. All these characteristic serve specific purposes. Jainism intends to refute all those schools that do not agree it's his conception of soul. The soul is said to be the possessor of material karmas. Mundane souls are not perfect, because their knowledge, energy, etc., are found to be restricted. Five kinds of Bodies Jaina have stated that bodies are constituted by matter and such bodies are of five kinds : Audarika - The body which is gross and physical is called audarika body. The organic body of human beings, animal beings and vegetable kingdom is of this type. It is full of blood, bones etc. 2. Vaikriya - That which possessed by the beings of heaven and hell and by human beings as well as animals possessing an extraordinary power (labdhi) is called Vaikriya body. It is invisible and is capable of transformation in different shapes and sizes. 3. Aharaka - The subtle body which is developed by an advanced Yogin is called aharaka body. It can be projected, i.e., sent to great distances on special occasions. 4-Taijasa. It is composed of electric matter and is a necessary link between the audarika body and the karman body. It possesses the power of digesting the food we take. 5-KarmanaThe inner subtle body, which is the seed of all mental and physical activities, is called karman body. It is composed to eight kinds of karmas. We can perceive only the first of these five kinds with our sense-organs. The remaining bodies are subtle. The mundane soul can possess four bodies at the most at a time!2. Knowledge The Jaina writers have defined knowledge as the essence of soul. Soul has For Personal & Private Use Only

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Vol. XXVIII, 2005 PHILOSOPHICAL CONCEPTS IN ANCIENT JAINA LITERATURE other characteristics also, but the Jaina thinkers always emphasized knowledge to be the chief characteristic possessed by soul. Kundakunda has stated that although from the empirical point of view there is difference between the soul and knowledge, yet, from the transcendental point of view it is sufficient to say that soul is knower and nothing else13. He went further and clearly stated that absolute bliss is absolute knowledge. Bliss and knowledge are identical. He further said that there is no difference between the knower and his knowledge's. In the Jaina canons also we find such expressions to effect that from one point of view soul is knowledge and knowledge is soul. Kundakunda further said that from the empirical point of view the omniscient perceives and knows the whole of reality and from the transcendental point of view he perceives and knows the self only16. (Here the self includes all the knowledge of reality.) Knowledge in the Jaina Canons 55 Knowledge is divided into five broad categories in the Jaina canons. The conception of five-fold knowledge is very old. We come across some descriptions in the canons which show that the conception of five-fold knowledge is precanonical. Even before Lord Mahavira this division existed. Kesikumara, a preceptor following the tradition of Lord Parsvanatha, the twenty-third Tirthankara of Jainism, mentioned five kinds of knowledge as abhinibodhika-jnana and Kevalajnana". It clearly shows that Lord Mahavira had accepted the tradition of the conception of knowledge as it was in existence before him. The second stage presents two board divisions of knowledge, viz., pratyaksa and paroksa. These two categories are further divided into various sub-divisions according to the Sthananga-sutra. In the Tattvartha-sutra, first of all knowledge is divided into five categories and then these categories have been included in two categories, viz., pratyaksa and paroksa as the means of valid knowledge. This latter division clearly indicates that Umasvati was also influenced by the second stage of development. On the second stage, sensory knowledge as well as scriptural knowledge was placed in the category of indirect knowledge which, as a matter of fact, is in the true spirit of Jainism. The third stage that has its root in the Nandi-sutra, seems to be influenced by the general tendency of Indian philosophy which regards sensory knowledge as direct. The later Jaina logicians and philosophers also adopted this view in the name of laukika pratyaksa. The gist of the third stage is: For Personal & Private Use Only

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56 POOJA CHANDEL SAMBODHI 1. Avadhi, manah paryaya and kevala jnana are really direct. 2- Sruta-jnana is always indirect. 3-Mati-jnana produced by the sense-organs is really indirect but is regarded as direct for practical purposes. Means of Cognition in the Jaina Canons In the Bhagavati-sutra", Lord Mahavira says, there are four means of valid knowledge, viz., perception (pratyaksa), influence (anumana), analogy (upamana) and authority (agama). Generally, such means are four in number, but in some places we find three also. As it is mentioned in the Sthananga-sutra : Determination is of three kinds, viz., perception, authority and influence20 In Tattvartha-sutra, Umaswati made no difference between the categories of knowledge and the means of valid knowledge. He did not differentiate jnana and pramana. He observes : Jnana is of five varieties, viz., mati, sruta, avadhi, manahparyaya and kevala. All these varieties are pramana2. . The later philosophers defined pramana independently. They did not conceive knowledge as the means of valid knowledge in a general form but added some specific characteristics to it. Manikyanandin says : that jnana is pramana which has the determination of itself as well as of the object not known before. It enables us to get the desirable and give up the undesirable. Hence, it can be nothing but knowledge22. Hemachandra writes in his Pramana-mimamsa that the valid judgement about an object is pramana. In another language, a means of knowledge is the authentic definitive cognition of an object23. Vadideva says : That jnana is pramana which has the determination of itself as well as of the object. It is able to tell us what is desirable and what is undesirable. Hence, it can be knowledge only24. According of Jaina classification, there are two kinds, known as direct and indirect25. From the practical point of view they are called perceptual and non-perceptual. Anekantavada and Syadvada According to Jainism, a particular object can be viewed from different points of view. It possesses infinite attributes. These attributes or characteristics (dharmas) are not conceptual but they really exist in the object. The term 'anekanta' means that every object possesses infinite aspects. When an object, which is anekantatmaka (possesses many characteristics), is expressed in a particular form of judgment, the expression is known as Syadvada. We can express the characteristics of an object from different points of view and these points of For Personal & Private Use Only

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57 Vol. XXVIII, 2005 PHILOSOPHICAL CONCEPTS IN ANCIENT JAINA LITERATURE view are expressed by the word 'syat'. As it is said : The judgement about an object possessing many characteristics is called 'Syadvada'. The theory of 'Syadvada' is also called 'Anekantavada', because the relativity of judgment is nothing but a relative judgment about an object that possesses infinite aspects or qualities. The Jainas believe in the theory of Relativity called the Saptabhanginaya or the Syadvada (1) Relatively, it is; (2) Relatively, it is not; (3) Relatively, it both is and is not; (4) Relatively, it is indescribable; (5) Relatively, it is and is indiscribable; (6) Relatively, it is not and is indescribable; (7) Relatively, it both and is not and is also indescribable. Theory also say that a thing may be one as well as many, eternal as well as momentary. Shankara, like Dharmakirti and Shantaraksita, bitterly criticizes this theory. He points out that contradictory attributes like existence and non-existence, unity and plurality, eternity and momentariness etc., cannot belong to the same thing, just as light and darkness cannot remain at the same place or just as the same thing cannot be hot and cold at the same time. According to this view, the theory of Syadvada itself may not be correct. Relativity cannot be sustained without the Absolute which is rejected by the Jainas. The theory looks like words of a lunatic. Again, the judgments cannot be indescribable, for they are clearly set forth. "To describe them and to say that they are indescribable is a contradiction in terms. Ethics in Jainism A very detailed description of code of conduct for house-holders and monks is available in Jaina tradition. Combined form of Jaina ethics is named as 'ratnatray', which includes Right faith, Right knowledge and Right conduct in itself, which in a path of liberation. Right faith leads to Right knowledge and that leads to Right conduct, which leads one to liberation. The code of conduct for monks is -called Sakal Charitra and for house-holders, it is Vikal charitra. For a house-holder, many words like Desasanyami, Grihasth, Shraddh, Upasak, Anuvrati, Deshvirat, Sagar, Agari etc., are used in Jainism. Further there are several divisions and subdivisions of Shravak. The Jaina literature like Upasakadashang, Tattvartha-sutra, Ratnakarns Shravakachar etc. describe about twelve vows for a house-holder. These vows include five Anuvratas, three Gunavratas and four Shikshavratas. Ahimsa has the most important place in Jainism. A detailed description of Ahimsa is found in Jaina literature like Acharang, Uttaradhyayan, Charitrasar, Dashavaikalik, For Personal & Private Use Only

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58 POOJA CHANDEL Tattvarthasutra and many others. Basically two kinds of Himsa are told in Jainism, which a-Bhava himsa and b-Dravya himsa. Tendency of passions in mind, speech and body is called Bhava himsa and excess of passions, physical assaulting or killing is called Dravya himsa. To remain away from both the kinds in actual. Ahimsa according to Jainism. When the tendency of passions increases, that leads one to the tendency of Himsa. These are some of the points regarding Jaina philosophy and religion, which give a very brief introductory kind of description of the subject, which may help in creating interest for further studies. Annotations: 1. Vaisesika-sutra I.1.4; VIII. 2.3. 2. Sacca Khalu sodasadha vyudhamupadesyate Nyaya-bhasya, I, II. 3. Sat dravyalaksnam, V. 29. (Digambara tradition). 4. Tattvartha-sutra-bhasya, I. 35. 5. Utpadavyayadhrauvyayuktam sat-Tattvartha-sutra, V. 29. 6. Anuyogadvara-sutra, 123. (A visesie davve visesie jivadavve ajivadavveya.) 7. Tadhavavyayam nityam- Tattvartha-sutra, V. 30. 8. Yat sato bhavannavyeti na vyesyati tannityam-Tattvartha-sutra-bhasya. V. 30. 9. Visesavasyak Bhasya 1557. 10. Ibid 1558. 11. Pramata pratyaksadiprasiddha atma. 12. Tattvartha-sutra, 11. 38, 41-4. 13. Samaya-sar, 6-7. 14. Pravacan-sar, 1/59-60. 15. Samaya-sar, 10/11/433 16. Niyama-sar, 158. 17. Raja-prasniya, 165. 18. Matisrutavadhimanahimanahparyayakevalani jnanam, 1. 9. 19. Bhagavati-sutra, 5/43/192. 20. Sthananga-sutra, 185. 21. Tattvartha-sutra, I. 9-10. 22. Pariksa Mukha I. 1-2. 23. Samyagarthanirnayah pramanam, I. 1-2. 24. Pramana-naya-tattvalok, I. 2-3. 25. Pramanam dvidtha. Pratyaksam paroksam ca-Pramanamimamsa, I. I. 9-10. SAMBODHI For Personal & Private Use Only

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yajurvede trINi AyUMSi yajUMSi DI. jI. vediyA bhAratIyasanAtanadharmiNAM gRhakRtyeSu yajJakAryeSu vA karmakANDazauNDaiH vividheSu prayogeSu paJcAGgeSu AyuSyamantrajapo vihitaH / taMtra paThyante trINi AyUMSi yajUMSi purohitaiH / etAni tAni trINi yajUMSi1. AyuSyaM vaca'sya' e N rA'yaSpoSa'maudbhadam / i'da e hira'NyaM vvarcasya' jjaitra'yAvizAda'mAm // 6 2. na tadrkSA 1 mjhi nA pizAcAstaranti de'vAnA'mojaH prathama' 6 hyetat / yo ba'rbhArta dAkSAda'yaNa C/ hiraNya' C/ sa de'veSu kRNute dIrghamAyuH sa manu'Sye'Su kRNute da'grghamAyuH / 3. `yadA badhnandAkSAya'NA hira'Nya 6 za'tAnIkAya sumana'sya'mAnAH / tanma'' A ba'dhnAmi za'tazAradA'yuSmAJjaradaSTRiya'thA'sam // ( zu. ya. 39 / 50, 51, 52) teSu mantreSu prathame mantre tAvat hiraNyam AyuSe, varcase, rAyaSpoSaNe jaitrAya ca vihitam / idam audbhidam eva smRtam yadAkarAdeva labhyate yatastattu bhUmAvantarnihitameva / atastattu khananAdeva labhyate / bhUmau rajaHkaNeSu tAmrAdidhAtavaH taDitprabhAveNa paritApAt dhAtuparivartanaM jAyate labhyate ca suvarNam / vidyudrUpeNAgninA * yatparivartanaM jAyate dhAtostattu prayogazAlAyAmapi zakyam / yatra yatra vidyut punaH punaH paripatati tatra tatra tAmradhAtuH rajatarUpeNa rajataM tu suvarNarUpeNa parivartate / vidyuttu varSAjananI eva / yatra yatra yeSu yeSu pradezeSu varSAdhikyaM vartate vidyudvA punaH punaH nipatati tatra tatra bhUmau AkarAd hiraNyaM prAptuM saMbhavati / sUryastu agnereva svruupm| sa eva smRtaH prANinAm AtmA / sUrya AtmA jagatastasthuSazca / prANiSu sa eva jIvanasya AyuSazca mUlakAraNam / hiraNyaM tu agnereva retaH / yataH hiraNyameva AyuSaH kAraNam / hiraNyasevanena prANI dIrghAyurbhavati / agnISomAtmakaM jagat / agnistu somaprabhAvAdeva vyakto bhavati / somAbhAve avyaktatvaM gacchati / yadA somaprabhAvo nazyati tadA prANI mriyate nazyanti coSadhayaH yataH oSadhayaH phalapAkAntAH / hiraNyaM tu paripoSakatattvam Ayurvede ca smaryate prANinAM retasi hiraNyasyAstitvam / vijJAnibhirapi tat pratipAditam / etasmin vedamantre prathamata eva hiraNyam AyurvRddhikaraM zrutaM pratipAditaM ca / hiraNyaM ca indriyebhyaH paramaM zaktidAyakaM smRtam / ataH suvarNavasantamAlatyAdiSu suvarNamAhArarUpeNa yujyate / hiraNyasya prabhAvaH varcase'pi prabhavati / jAtakarmaNi upavItasaMskAre'pi medhAjananasaMskAre madhunA sarSiSA ca yuktaM hiraNyaM prayujyate / eSaH .hiraNyaprAzanasyaiva mhimaa| suvarNaM medhAjanakameva / etadeva vaidikazrIsUkte sUcitam - For Personal & Private Use Only www.jalnelibrary.org

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DI. jI. vediyA SAMBODHI sadasasppatimadbhutapriyamindrasya kAmmyam / sanimmedhAmayAsiSaH ssvAhA // yA mmedhAmdevagaNAH pitarazcopAsate / tathA mAmadya medhayAgne medhAvinaGkaru svAhA // medhAmme varuNo dadAtu medhAmagniH prajApatiH / medhAmindrazca vAyuzca medhAM dhAtA dadAtu me ssvAhA // idamme brahma ca kSatraM cobhe zriyamaznutAm / mayi devA dadatu zriyamuttamAntassyaite svAhA / / atra devatAnAmabhistAstA oSadhayaH sUcitAH / tAbhiH saha suvarNasevanena medhAvI bhavati manujaH / evaM vidyAvarcasoH lAbhAyaiva suvarNamatIvopakAri / suvarNena rAyaH puSyantyeva / dhanabhaNDAreSu suvarNamevAtIva mahanIyaM dravyaM vedakAlata eva vartate bhAvitaM ca / yasya pArve TakA nAsti sa hATake TakaTakAyate iti subhASita kAreNApyuktam - TakA dharmaH TakA karma Takaiva paramaM tapaH / / yasya pArzve TakA nAsti hATake TakaTakAyate // ataH suvarNaM na hitaramaNaM bhavati / hastAt hastaM gacchati / yAskena hiraNyam zabdastu evaM nirvAcitaH / hiraNya kasmAt hiyata Ayamya mAnamiti vA / hiyate janAjjanamiti vA / hitaramaNaM bhavatIti vA [hRdayaramaNaM bhavatIti vA / haryate vA syAt prepsAkarmaNaH / niru0 2010) dvitIye mantre tUktaM yathA hiraNyaM rakSAMsi pizAcAzca na prabhavanti / hiraNyaM rakSAMsi pizAcA, kamapi na taranti yataH devAnAmojaH prathamaM smRtam / indriyAdhiSThitadevatAH atra sUcitAH / tadvAreNa hiraNyam indriyANAM paramaujaH zaktidAyakaM ca smRtam / atra rakSAMsi pizAcAzva yathA sAmAjikAH manyante na tathA / rAkSasAstu mAMsabhakSiNaH jantavaH / ata: atharvavede bhaiSajyamantreSu mAMsabhakSijantUnAm abhiprAyArthaM prayujyate 'rakSasU zabdaH / pizAcAstu zoNitapAnaratAH sattvAH / ato'tra 'pizAca' zabdena zoNatapAnaratAH jantava eva iti pizAcazabdena gRhyante / asmin maMtre atIva mahattvaM sUcitaM suvarNasya / ye ye rogAH mAsazoNitadUSaNena jAyeran teSAM kRte suvarNameva paramauSadhaM svIkRtamatra / AhAre cikitsAyAM vA suvarNameva yena kena prakAreNa prayojyaM bhavati / amarikAdezIyaiH dvitIya vizvayuddhe jApAnadeze hirozimAnAgAsikInagarayorupari aNubombasya mahAn visphoTa: kRtaH AsIt / tatra aNurajodoSaiH prANinAM mAnavAnAM deheSu vikRtijanyarogAH prAdurabhavan / adyApi pIDyante kecana taddezIyAH / taiH tebhyaH rogebhyaH vikRtibhyazva AtmAnaM mocayituM taddezIyaihiraNyaM sevitaM sevyate ca / suvarNasya prayogeNa tai sarve aNurajodoSebhyaH zanaiH zanaiH muktAH mucyante ca / suvarNamevamAyupradaM rogamuktaye ca paramamauSadham / hiraNyasya kRte anekadhA saMzodhanasyAvakAzaH vidyate / suvarNAlaMkAradhAraNenApi etatkRta eva hiraNyasya prabhAvo'vadhAryate / ata eva suvarNAlaMkAradhAraNamahimA vidyate sarvatra / evam alaMkArAH na kevalaM zobhAkarAH api tu jantuprabhAvapratirodhakaM paramaM auSadham / hiraNyamAyuSe prabhavati / apAM mantreSu apAM vividhAH prakArAH vidyante tatra hiraNyavarNAH ApaH prazastA: hiraNya haryati dIpyate iti / harmya gatikAntyoH haryateH kanyat hiraM ca / (uNA. 5 / 64 iti vanyan / evaM gatizIlA: dIpimantaH ApaH hiraNyavarNAH smRtAH / api suvarNadhAtoH guNAntarAdhanaheturapi lakSitaH / suvarNaM paritApya jale For Personal & Private Use Only

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Vol. xxVIII, 2005 yajurvede trINi AyUMSi yajUMSi yadA kSipyate tadA jalaM hiraNyayuktaM svacchaM zuddhaM ca bhavati / tajjalamapi atIvopakAri / AyurvedIyagrantheSu vividhadhAtUnAM etAdRzAH prayogAH jaleSu prabhAvotpAdanAya vihitAH vidyante / mantrasyottarArdhe ata evoktam - sa deveSu manuSyeSu ca kRNute dIrghamAyuH / yogazAstre'pyuktam - 'prAktanakarmabhiH' 'jAtyAyurbhogAH' vidhIyante / ato'numIyate suvarNastha prabhAvo liGgazarIre'pi / yataH jJAnendriyANi karmendriyANi paripuSTAni jAyeran / eSaH paripoSaH eva jaatyaayubhogaanaamupkaari bhavet / 'manuSyeSu' zabdasya prayogaH medhAvardhanasUcanAyaiva yato vinA medhAM naraH mAnavaH kathaM syAt / 'man' dhAtuH vicAraNe bhavati / tarkavicArasmaraNabuddhimatimedhAvRddhayarthameva suvarNamatIvopakAri vidyate / tRtIyamantre dAkSAyaNAnAM suvarNaprayogaH sUcito vidyate / dAkSAyaNaiH zatAnIkAya suvarNasya prayogaH kRtaH / hiraNyasya kaGkaNaM maNibandhe baddham / tena tenAyurvijayAdikaM saubhAgyaM prAptam / atra dAkSAyaNAnAM kule suvarNanirmANaprayogavijJAnamAsIditi sUcitaM vartate / taiH zaraNAgatAya vArANasIrAjJe zatAnIkAya suvarNakaGkaNabandhanena mahat saubhAgyaM sulabhatayA dattam / ityatraitihAsikaM satyaM nihitam / dAkSAyaNAH kathaM suvarNasya nirmANe prabhavantiti na jJAyate / teSAM prayogapaddhatistu naSTaiva / suvarNasyaikaH prakAra: paippilikaH / pipilikAbhiH (white ants) bhUmita: rajaHkaNarUpeNa suvarNa bahirAnIyate / tattu paippilikaM suvarNam / zrImAlapurANanAmakopopapurANe pArIkSitopAkhyAnaM zrUyate / mayAdyApi pArIkSitopAkhyAnaM na labdham / parantu tasmin parIkSitarAjJaH jIvanopAdAnAyaiva suvarNaprayogo bhavediti anumIyate / tatra kazyapatakSakayoH saMvAdo vartate / kazyapaH parIkSitasya takSakaviSanivAraNena jIvanapradAnAya prasthita AsIt / mArge takSakastaM parIkSituM samAgataH / takSakaH svadaMzena kamapi vRkSaM saviSaM mRtaprAyaM kRtavAn / maharSiNA kazyapaH svaprayogena punastaM vRkSaM navapallavitaM kRtavAn / tadRSTvA saH takSaka: maharSi yamasadanaM prApayituM mArge suvarNayaSTisvarUpaM dhArayitvA patitaH / maharSistAM sundarAM yaSTikAmAdAya kaNThe samAlambitavAn / takSakena kazyapaH gale pRSThataH kaTirajjvoruparitanabhAge daSTaH / kazyapastu paJcatvaM jagAma manye'hamatra nAgagaralapAradaprayogeNa suvarNanirmANapaddhatiH nirUpitA bhavet / suvarNasya nirmANAya zrImAlapurANe eko'nyo'pi saMdarbhaH prApyate vartitavyamanenaiva dvijaiH zrImAlavAsibhiH / prApte kaliyuge ghore zreSThametadbhaviSyati // zukrazoNitayoryogAt puruSo'yaM dvijottamaH / tArodumbarayoryogAddaviNo dravamo 'stu ca / / dravataH puruSo yatra pravartiSyati kazyapaH / na rogA na bhayaM nAdhistadrASTe vai bhaviSyati // ___(zrI pu. 66 / 61, 62, 63) - atra dhatturodumbarayoryogAtsuvarNanirmANapaddhatistu sUcitA vartate / kazyapasya suvarNadravopacArayutI viSApahAriNI vidyA'pyullikhitA vartate 'sminnadhyAye / asminnupAkhyAne daridraH kazyapo takSakAd dravyaM samAsAdya pratinivRttaH nirUpitaH / yato'hi parIkSito takSakadaMzaprabhAvAnnaSTaH iti varNitam / anyatrApi For Personal & Private Use Only

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62 - DI. jI. vediyA SAMBODHI . pAradaharitAlayoryogAt suvarNanirmANAya anyatarA paddhatirapi vidyate / arbudAditaMtrakalpagrantheSu suvarNanirmANe prAbhAvivanaspatInAM varNanaM samupalabhyate / kRtrimasuvarNanirmANe dAkSAyaNAsstvasmin mantrabhAge prasiddhAH vartante / mantrasyAsyottarArdhe suvarNakaGkaNabandhanaM prazastam / adhunA yajamAnadampatyoH karayoH kaGkaNa bandhanArthamayaM mantraH vihito vartate / purohitaiH mantrapaThanapUrvakaM suvarNakaGkaNAbhAve tasya pratIkarUpeNa raktasUtraM badhyate / prAcInakAle maNibandhe suvarNAlaGkAradhAraNaparamparA AsIt / abhijJAnazAkuntale rAjA duSyantaH srastaM srastaM mayA pratisAryate ityuktvA suvarNAGgadaM pratisArayati / meghadUtasya yakSa: 'bhraMzariktaprakoSThaH' vartate / sandarbho'yaM maNibandhe suvarNakaGkaNadhAraNameva sUcayati / duSyanto'pi vivarNamaNikRtam sandarbheNApi suvarNakaGkaNaM maNibandhe dhRtavAnniti sUcitaH / agnimitrasya suvarNakaTakaM karakamalamaNibandhAdAcchidya gautamaH mAlavikAyai dAtumudyato'bhavanmAlavikAgnimitranAmni nATake / tatrApi maNibandhe kaGkaNadhAraNameva sUcitam / bhAratIyanArIbhiH saubhAgyalakSaNarUpeNa alaGkArAH dhAryante / maNibandhayoH kaGkANAni (suvarNavalayAni) dhAryante / etAdRzaH suvarNakaGkaNalayAGgadahArAdinAM mahimA vartate / purohitaiH yajamAnakare rakSasUtraM baddhate / tAntrikaiH roganivAraNArthaM pretabAdhAnivAraNArthaM vA rakSAsUtraM dhyAnasUtraM vA raktanIlavarNaM sUtraM badhyate / raktanIlavarNayoH prabhAvo'yam utAho mantraprabhAvaH iti nizcetuM na zakyate / saMbhavastu. prabhAvo'yaM dvayovarNayorbhavitu zakyam / anumIyate'tra yadraktanIlapItavarNamAtrakaM jyotisvarUpaM vidyate kuNDalinIzakteH / kimatra suvarNena kuNDalinIzaktarojovRddhirbhavati yena sarvamapi sAdhayituM zakyaM syAdityatra cintanIyaM bhavati / zrIsUktasya AyurvedAcAryaidhAtvAdyartho'pi vihitaH / tatraM suvarNasya nirmANe vividhAH prayogAH saMgRhItAH / zrIsUktasyAnandakardamacikalItAH RSayaH smRtAH / teSAM kule eSA zrIvidyA bhavet yataste indirAsutAH RSayaH zrIsUktasyaiva / zrImAlanagaramapi zriyaH nirmANe samakhyAnAmAvAso'hyAsIditi pArIkSitopAyAnenAnumIyate / bhRgoH sutA lakSmIH kSIrasAragaramanthanotpannA paurANikai smRtA / sA kathA tu agninA viSeNa ca suvarNanirmANapaddhatidvayasUcanArthameva bhavitumarhati / ___ yAskena hiraNyasya yat nirvacanaM dattam tattu hitaramaNaM hastAt hastagamanaM ca sUcayani anyadapi nirvacanaM sUcayituM zakyam yathAvA-asmin zabde mahAprANaH 'ha' vidyate / mahatI prANazaktirhi 'hi' / sA 'raNyA' ramaNIyA bhavati / 'raNya' zabdastu vede rAmaNikatvaM dyotayati / ataH mahAprANazaktistu yasyAM yasmin dhAtau vidyate taddhiraNyam / sA etAdRzI zakti sarveSAM kRte bhavediti prArthaye / OM For Personal & Private Use Only

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smRtiyoM meM strI-dhana jI. sI. cauhAna bhAratIya striyoM ke Arthika evaM sAmAjika jIvana kA jitanA sundara vivecana hameM smRtiyoM meM milatA hai, utanA anya kisI sAhityaka racanA meM nahIM milatA / Arthika dRSTi se smRtiyoM meM striyoM kI sampati (strI-dhana) kA viSaya atyanta mahatvapUrNa hai ataH maiMne use hI apane isa zodhapatra kA viSaya banAyA hai| maiM isa zodha patra meM yaha spaSTa karanA cAhatA hU~ ki prAcIna bhAratIya samAja meM striyoM kA sampati para kyA adhikAra thA (vizeSa rUpa se smRti yuga meM strI-dhana) / strI-dhana kA smRti yuga meM kyA mahatva rahA hogaa| kyA vartamAna sAmAjika DhAMce meM dhana kA sthAna aura mahatva hai ? maiM isa zodha patra meM kevala smRtiyuga meM strI-dhana para carcA karUMgA / vaidika yuga kA bhArata striyoM ko bahuta hI sammAna kI dRSTi se dekhatA thA aura unheM sampatti kA adhikAra prApta thaa| bhAratIya samAja meM striyoM ke dvArA kanyA, patnI, vadhU aura mA~ ke rUpa meM kie jAnevAle yogadAna kA sarvadA mahatva aura gaurava rahA hai / smRtiyoM meM strI sarva-zaktisampanna mAnI jAtI thI tathA vidyA, zIla, mamatA, yaza aura sampatti kI pratIka samajhI jAtI thii| smRtikAroM kA mata hai ki kevala puruSa kucha nahIM hai, arthAt vaha apUrNa hI rahatA hai, kintu strI, sneha evaM santAna ye tInoM milakara hI puruSa (pUrNa) hai aura jo pati hai vahI strI hai / ataeva usa strI se santAna usa strI ke pati kI hotI hai jo puruSa ko pUrNa banAtI hai| -strIyoM kI dazA meM yuga ke anurUpa parivartana hotA rahA hai / usakI sthiti meM vaidika yuga se vartamAnakAla taka aneka utAra-car3hAva Ate rahe haiM tathA usake adhikAroM meM parivartana hote rahe haiN| puruSoM kI tulanA meM striyoM ko bhAratIya samAja meM zreyaskara sthAna nahIM milA balki apekSAkRta nimna sthAna hI prApta hotA rahA hai jisake pramukha kAraNa rAjanItika asthiratA aura sAmAjika evaM mAnasika saMkIrNatA hI the| striyoM kI Arthika sthiti ko dhyAna meM rakhakara smRtikAroM ne unakA sampatti-viSayaka adhikAra svIkAra kiyA hai tathA unakI vizeSa paristhitiyoM kA bhI vizleSaNa kiyA hai / vaidika kAla meM bhI striyoM kA sampatti para adhikAra kisI bhI prakAra se puruSoM se kama nahIM samajhA jAtA thA aura bhrAtA rahita putrI evaM strI apane pitA kI sampatti kI akelI uttarAdhikAriNI mAnI jAtI thii| yahA~ taka ki vaidika yuga meM jisa kanyA kA vivAha nahIM huA ho use bhI pitA kI sampatti meM hissA milatA thaa| smRtikAroM ke matAnusAra yadi putra, pitA ke rahate sampatti kA vibhAjana cAhe to patnI ko bhI putra ke samAna sampatti kA mAga milatA thA / yadi puruSa ke eka se jyAdA patniyA~ hoM to pratyeka ko eka putra ke samAna sampatti For Personal & Private Use Only

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jI. sI. cauhAna SAMBODHI kA bhAga milatA thA / kauTilya ne bhI pitA aura pati kI sampatti para striyoM ke adhikAra ko ucita mAnA hai / " unakA mata hai ki vidhavA evaM putrahIna strI pitA kI sampatti meM uttarAdhikAraNI hai / mitAkSara ke matAnusAra mRta pati ke sampUrNa dhana ko putra ke abhAva meM vidhavA usa kI akelI adhikAraNI hai|" aisA lagatA hai ki kucha smRtikAroM ne strI ke samAna adhikAroM kA pratipAdana evaM unakI Arthika sthiti kA Akalana kiyA aura striyoM ke prati atyanta udAra evaM saMvedanazIla mata kI abhivyaMjanA kI hai| smRtikAla meM strI ke prati sahAnubhUti aura Adara kA vAtAvaraNa nirmita lagatA hai / ataH smRtikAroM ne unake Arthika jIvana ko sugama banAne ke vicAra se unake sampatti ke adhikAra ko svIkArA hai / strI-dhana 64 adhikatara smRtikAroM ne strI- dhana kA ullekha kiyA hai| strI kI apanI svayaM kI sampatti, jisa para kevala strI kA pUrNa adhikAra hotA thA aura usa dhana para pati, putra evaM putravadhU kA koI adhikAra nahIM hotA thA / strI - dhana kahalAtA thA / strI dhana kA sIdhA artha strI kI apanI sampatti se thA jo strI ko vaivAhika agni ke samakSa diyA jAtA hai yA jo kanyA ko vivAha ke samaya prApta hotA hai| jo dhana mAtA-pitA aura bhAIyoM se prApta hotA thA vaha saba strI - dhana hai| manu ke matAnusAra strI- dhana chaH bhAgoM meM jAtA hai / (a) vivAha ke samaya agni ke samakSa pitA ke dvArA jo kucha diyA jaae| (A) kanyA ko vidAI ke samaya jo kucha sage-saMbaMdhiyoM dvArA diyA jAtA hai (i) snehavaza jo kucha kanyA ko diyA jaae| (I) bhAIyoM dvArA pradattadhana ( u ) mAtA dvArA pradatta dhana (U) pitA dvArA pradatta vastue~ strI- dhana kahalAtI hai| vivAha ke pazcAt milane vAlI bheToM ko bhI manu ne strI- dhana mAnA hai| smRtikAroM ne vivAha ke pazcAt sAsa, sasura se pAdavandanAdi prathA meM strI ko jo kucha bhI prApta hotA hai vaha bhI strI - dhana kA bhAga mAnA hai / 1deg viSNu smRti se hameM patA calatA hai ki strI- dhana pati ke dvArA pradatta, mAtA dvArA pradatta, putroM dvArA pradatta, bhAIyoM dvArA pradatta, anya strIyoM se vivAha ke samaya pati dvArA pradatta, sambandhiyoM dvArA pradatta evaM vivAha ke pazcAt pitRkula evaM patikula se prApta dhana - strI- dhana kahalAtA hai / 11 smRtikAroM ne adhyahIna, adhyAvahanika, prItidatta, zulka, anvAdheyara aura saudAyika / 13 ye saba strI - dhana ke prakAra mAne haiN| jaya zaMkara mizra ke matAnusAra " sampattivibhAjana ke samaya patnI yA mAtA kA putra ke samAna aMza aparArka ne bhAIyoM ke aMza ke eka cauthAI bhAga ko strI-dhana mAnA hai / 14 ataH pati dvArA apanI patnI ko uttarAdhikAra meM dI gaI sampatti bhI strI kA dhana hI hai / 15 aura jo dhana Asura vivAha meM abhibhAvaka dvArA kanyA ke nirmitta liyA jAtA hai / vaha bhI sabhI strI-dhana mAnA jAtA hai / 16 dhIre-dhIre strI-dhana ke ghere meM aura sampatti bhI Ane lagI aura pati kI sampatti bhI strI-dhana meM samAviSTa hone lgii| isa bAta se yaha patA calatA hai ki prAcIna bhAratIya samAja meM strI kA parivAra kI sampUrNa sampatti meM bhAga hotA thA aura vaha apanI icchAnusAra isakA upayoga kara sakatI thii| manu ke matAnusAra kisI bhI nArI ko usake pati kI mRtyu ke pazcAt strI-dhana se vaMcita nahIM rakha sakate hai / 17 strI- dhana ke antargata parivAra kI bhUmi ke atirikta usake mUlyavAna AbhUSaNa bhI hote the jinakA vaha svayaM upayoga karatI thii| strI apanI dhana-sampatti ke sAtha-sAtha acala sampatti ko baMdhaka rakha sakatI thI evaM beca bhI sakatI thI / " strI isa dhana ko kharca For Personal & Private Use Only

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Vol. XXVIII, 2005 smRtiyoM meM strI-dhana 65 karane ke lie svatantra thii| vaha apanI icchAnusAra isa dhana ko kAma meM le sakatI thI, vikraya yA dAna kara sakatI thI athavA isa dhana ko apane kala para vyaya kara sakatI thI / 19 strI-dhana para pati kA AMzika adhikAra smRtiyA~ hameM yaha jJAna dilAtI haiM ki strI-dhana para kevala striyoM kA hI adhikAra hotA thA / tathA kinhIM vizeSa paristhitiyoM meM hI pati dvArA isa dhana kA upayoga kiyA jA sakatA thA / smRtiyA~ kevala vizeSa sthiti meM hI pati dvArA isa dhana ke upayoga kI anumati detI thii| isakA prayoga pati kevala durbhikSa, dharmakArya, vyAdhi evaM bandI banAe jAte para kara sakatA thA aura pati ko isa dhana ko lauTAne ke lie bAdhya nahIM kiyA jA sakatA thaa| yAjJavalkya aura viSNu ke matAnusAra pati ke RNa patnI ko nahIM bAMdha sakate the aura na hI patnI ke RNa pati ko arthAt pati patnI eka dUsare ke RNa ke lie uttaradAyI nahIM the / 21 manu smRti se hameM yaha patA calatA hai ki yadi pati, putra, bhAI jabaradastI sampatti chIna le to usako byAja ke sAtha lauTAnA par3atA thA nahIM to rAjA unako daNDa detA thA / 22 nAradasmRti meM strI ko kevala cala sampatti hI becane kI anumati detI hai / 23 prAyaH smRtikAroM ne strI-dhana ke puruSoM dvArA upayoga para pratibaMdha lagAyA huA thA / kevala vizeSa paristhitiyoM meM hI pati ko isa dhana kA upayoga karane kI anumati thii| strI-dhana ke sahI uttarAdhikArI / manu smRti ke anusAra strI kI mamatA sAdhAraNataH putrI ke prati hotI hai isalie strI-dhana kI uttarAdhikAraNI putrI hai / 25 gautama ke anusAra strI-dhana pahale avivAhita putrI ko phira nirdhana vivAhita putrI ko bAda meM dhanI vivAhita putrI ko denA cAhie / 25 manu ke matAnusAra strI-dhana mA~ kI mRtyu ke pazcAt vizeSa sthiti meM bhAI aura bahana meM barAbara-barAbara bA~Ta denA cAhiye aura usakA kucha bhAga nAtina ko bhI denA cAhiye / yadi patnI pati ke rahate svarga sidhAra jAe to usa sthiti meM usakA anvAdheya strI-dhana (pati kuMlaM se prApta dhana) prati pradatta Adi dhana usakI patriyA~ hI prApta karatI hai, pati kA usa dhana para koI adhikAra nahIM hai / 26 smRtikAra kA kathana hai ki kevala putrI ko hI strI-dhana pAne kA adhikAra hai kyoMki pati kA zukra adhika hone se pumAna (puruSa) utpanna hotA hai aura strI kA raja adhika hone para putrI paidA hotI hai / pArAzarasmRti ke anusAra strI-dhana putriyoM ko hI milanA cAhie putra evaM pati kA isa dhana para koI adhikAra nahIM hai / 28 manu ke matAnusAra yadi strI kA vivAha brAhma, deva, Arya, gAndharva ya prAjApatya vidhi se huA ho aura vaha nArI santAnahIna mRtyu ko prApta ho jAtI hai to usa paristhiti meM usakA pati vaha dhana prApta kara sakatA hai| yadi strI kA vivAha Asura, rAkSasa aura paizAca vidhi se huA ho to usa sthiti meM santAnahIna strI kA dhana mAtA-pitA pAte hai / 29 vartamAna yuga meM bhI kaI bAra aisI paristhitiyA~ utpanna ho jAtI haiM jisake kAraNa samAja meM jhagar3e evaM kaI sAmAjika burAIyA~ janma letI ataH hameM smRtiyoM ke adhyayana se patA calatA hai ki smRtiyuga meM striyoM kI gaNanA dvitIya zreNI For Personal & Private Use Only

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jI. sI. cauhAna ke nAgarikoM ke rUpa meM thii| smRtikAroM ne kanyAoM, striyoM aura vidhavAoM ke Arthika saMrakSaNa para bala diyA thA / prAcIna bhAratIya samAja meM strI-dhana kA ullekha striyoM kA sAmAjika evaM Arthika dazA para prakAza DAlatA hai| smRtikAroM ke kathanoM ke vizleSaNa se hameM yaha patA calatA hai ki smRtikAroM meM Apasa meM bhI strI-dhana ko lekara matabheda the jisake kAraNa unake do varga bana gae, eka udAra aura dUsarA anudAra / vartamAna yuga meM bhI vidvAnoM meM strI ke sampatti para adhikAra ko lekara matabheda pAe gae haiN| Aja bhI samAja meM striyoM ke vipatti kAla meM jaba sAre sage-sambandhI kinArA kara lete haiM taba unake jIvana kA saMcAlana usake strI-dhana se hI ho sakatA hai / prAyaH vartamAna yuga meM bhI yaha dekhane ko milatA hai ki pati aura pitA kI mRtyu ke pazcAt nArI kA jIvanayApana kaThina ho jAtA hai| Aja strI- dhana kA hamAre samAja meM eka dUsarA pahalU bhI hai| striyoM dvArA vivAha meM lAyA gayA dhana aura sampatti patiyoM ke dvArA adhikRta hai / pati aura patikula usa dhana aura sampatti ko apane adhikAra meM le lete haiM jise daheja kI saMjJA bhI dI jAtI hai| isa kAraNa hamAre samAja meM kaI burAIyA~ janma le rahI haiN| aise pati va patikula smRtikAroM dvArA striyoM kA strI-dhana para svIkAre gae adhikAra ko najara andAja kara dete haiN| hama apane Apa ko kitanA bhI sabhya yA zikSita mAna leM kintu hamArI soca nahIM badalI hai / ataH hameM nArI ke sampatti ke adhikAra ko atyanta sahajabhAva se svIkAra karanA cAhiye / 66 sandarbha sUci : 1. manusmRti, (sampAdaka) anuvAda harigovinda zAstrI, vArANasI, 1989 2. manusmRti, medhAtithi bhASya, manasukha rAya mora, kalakattA, 1970 manusmRti kullUka bhaTTa kI TIkA sahita, bambaI, 1996, 9.26 3. Rgveda sAmAja bhASya sahita, sampAdaka, vizvabandhu, hoziyArapura, 1960 Rgveda (aMgrejI anuvAda) eca. eca. vilsana, dillI, 1977 bhAga-1, 12.47.7.4.8 vahI, 2..17.7 4. yAjJavalkya smRti, mitAkSarA sahita, umeza candra pANDeya, vArANasI, 1967 yAjJavalkya smRti, mahira candra vimarAja, bambaI, 187 yAjJa, 2.115. yAjJavalkya 2.115 bRhaspati smRti (anuvAda maiksa malUra, sekreDa bukasa oNpha dI IsTa, dillI, bhAga, 33, sampAdana, je. je. jaulI bRha, 26.22-25. 5. arthazAstra anuvAdaka Ara. zyAmAzAstrI, maisUra, 1929 artha, 3.5, dravyama putrasya sodaryA bhrAtaraH sahajIvino vA hareyuH kanyAzca / 6. yAjJa. 2.135 7. vahI. 2.136 8. manusmRti, 9.194, adhyagnyadhyAvAnika daMta ca prati karmANa / bhrAtR pitR prAptaM Sar3avidhaM strIdhanamaM smRtama / 9. vahI, 1 943 - 44 SAMBODHI 10. yAjJa. 2.143-44 11. viSNu smRti, sampAdaka, je. je. jaulI, kalakattA, 1881, anuvAdaka maiksa mUlara, sekreDa, bukasa oNpha dI IsTa, bhAga For Personal & Private Use Only

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Vol. XXVIII, 2005 7. dillI, 1977 viSNu 17-18 12. yAjJa. 2, 143 13. bRhaspati 26, 29, UDhayA kanyayA vA'pi, patyuH pitR gRhe api vA / bhrAtuH sakAzAt pitrorvA labdhaM saudAdikaM smRtam // 14. jayazaMkara mizra, prAcIna bhArata kA sAmAjika itihAsa, paTanA, 1974, pR. 417 15. yAjJa. 2,143 16. vahI, 2,145 17. manu 3,52, strI dhanAni tu the mIhAdupajIvanti mAnavAH / vastuM va ta pApA yAntadhogatima nArIyAnAni 18. mizra, pU. 417 smRtiyoM meM strIdhana 19. yAjJa, 2.136, 143-45 20. vahI, 2.47, durbhikSe dharmakArye ca vyAdhI saMprati rodhako / gRhItaM satrI dhanaM bhae na khiyai dAtumarhati // 21. vahI, 26sa 46 viSNu, 7, 29-30 22. manu 8,29. 23. nArada smRti, (sampAdaka) je. je. jaulI, kalakattA, 1885, 13.52 24, manu, 9.131 25. gautama smRti, sekreDa bukasa opha dI isTa, maiksa mUlara, AksaphorDa, 1897, 29.22 26. manu, 9.192-94 27. yajJa, 2, 117 28. pArAzara smRti (hindI anuvAda) vAsudeva, vArANasI, 1968, 3.552 29. manu, 9.993-97 For Personal & Private Use Only 67 .

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purANoM kI prAsaMgikatA maJjulatA zarmA Aja sampUrNa vizva eka saMkramaNakAla se gujara rahA hai| hamArI prAcIna saMsthAyeM hamAre kramAgata vizvAsa, jIvana ke prati hamArI dRSTi, hamAre sAmAjika mUlya, hamArI arthanIti, rAjanIti evaM vicAra vinimaya kI paddhati saba parivartita ho rahe haiN| eka yuga kI samApti para navayuga kA udaya honA svAbhAvika haiN| aise parivartanazIla samaya meM manuSya bhaya, saMzaya, anizcitatA aura surakSA ke abhAva meM yathArtha se palAyana kara rahA hai| svapnoM ke indradhanuSI saMsAra meM vicaraNa karatA huA vaha satya ke dharAtala kA sparza karanA bhI nahIM caahtaa| aise vidveSapUrNa vAtAvaraNa meM mUlyoM para AdhArita zikSA hI eka sArvasaMskRti utpanna karane kA mAdhyama bana sakatI hai / purANa ina mUlyoM kA prANatattva haiN| inameM bhArata kI satya aura zAzvata AtmA nihita hai inheM par3he binA na to bhAratIya jIvana ke dRSTikoNa ko AtmasAta kiyA jA sakatA hai aura na hI manuSya ke gantavya aura pAtheya kA jJAna ho sakatA hai / inameM hamArI AdhyAtmika, Adhibhautika evaM Adhidaivika cetanA saMrakSita hai| loka jIvana ke samasta pakSa inameM pratibimbita hote haiN| saMsAra kA aisA koI kalpanA evaM yojanA nahIM jisakA nirUpaNa purANoM meM nahIM huA ho / apane rocaka AkhyAnoM dvArA jana-jana ko prabhAvI zikSA dene meM purANa saphala siddha hue haiN| paurANika sAhitya ne mUlyoM ke vikAsa hetu aise AdhArapITha kA sRjana kiyA jisa para hamArI sAMskRtika dharohara cirakAla taka apanA astitva akSuNNa rakha sake / Aja badalate huye pariveza meM hamAre prAcIna mUlya utane prAsaMgika siddha nahIM ho rahe haiM apitu unake sthAna para navIna mUlyoM ne svayaM ko sthApita kiyA hai / I purANa hamAre prAcIna mUlyoM ko jIvana meM utArane kA Adeza nahIM dete apitu suhRdasammita zailI meM manuSya ko vaicArika USmA pradAna karake svaicchika nirNaya lene kA darzana sthApita karate haiN| garur3a purANa ke prathama khaNDa meM sAmAnya dharma ke rUpa meM ahiMsA Adi ko svIkAra kiyA gayA hai| - ahiMsA, sUnRtA vANI, satya zauce, dayA, varNinA liMginA caiva sAmAnyo dharma ucyate / isase yaha vidita hotA hai ki purANa hamAre vyavahAra ko niyantrita karane ke srota rahe haiM / inameM dharma kI sUkSmatama vivecanA karate huye AcArazAstra ke siddhAntoM kA Azraya liyA gayA hai / " dharma evApavargAya''' kahakara kUrma purANa use mokSa kA dvAra svIkAra karatA hai / vAmanapurANa dharma ke dvArA una kAryoM evaM AcaraNoM kI ora saMketa karatA hai jo mAnava vyavahAra ko niyantrita karate huye samAja meM santulana banAne For Personal & Private Use Only

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Vol. XXVIII, 2005 purANoM kI prAsaMgikatA kA mahanIya kArya karate haiM -- tapo'hiMsA ca satyaM ca zaucamindriya nigrahaH, dayA dAnaM tvanRzaMsyaM zuzrUSA yajJakarma ca / ' apane gauravamaya atIta ko dhAraNa karanevAlI AryasabhyatA meM tyAga, tapa dAna, yajJa, cintana, manana, varNAzrama, saMskAra evaM puruSArtha jIvana ke pradhAna lakSya svIkRta kiye gaye haiN| apanI paramparA ke nirvahana meM hamane eka vizvasaMskRti kI sthApanA kI hai| parantu Aja kI paristhitiyA~ sarvathA bhinna haiM / dharmaguru kahA jAnevAlA bhAratavarSa svayaM eka mauna dharmayuddha se pIr3ita hai| raMga, jAti, varga, dharma, evaM bhASA ke AdhAra para hama deza ko hI nahIM apitu vizva ko bA~Ta cuke hai / dhArmika pramattatA apanI carama vikRti para haiM / aise vidveSapUrNa vAtAvaraNa apane paramparAgata caritra kA parityAga karanA mAnava kI vivazatA hai athavA pragatizIlatA / yaha, jvalaMta prazna Aja bhI bhAratIya sabhyatA ke samakSa anuttarita hai| dharma kA sAra atyanta sUkSma hai / yaha bhukti, mukti pradAna karane vAlA aura samasta pApoM ko naSTa karanevAlA hai| isa dhAraNA ko jana mAnasa para utArakara purANoM ne dharma jaise sarvAdhika vivAdita viSaya ko AcAra saMhitA ke rUpa meM prastuta kiyA hai| purANoM meM dharma viSayaka dhAraNA ko andhavizvAsa athavA paramparAtmaka svarUpa ke rUpa meM hI citrita nahIM kiyA apitu usake tArkikacintana ko vaijJAnika pariprekSya meM siddha kiyA gayA hai skandapurANa ke dvitIya khaNDa meM ahiMsA ko dharma kA mUla batAkara use tapa kI zreNI meM rakhA gayA hai - dharmamUlama ahiMsA ca manasA tAM ca cintayan karmaNA ca tathA vAcA tata etAM samAcaret / ' isase yaha pratIta hotA hai ki dharma hI pradhAna hai dharma ke binA vyakti kA zvAsa lenA luhAra kI dhoMkanI ke samAna hai - yasya dharmavihInAni dinAnyAyAnti ca - sa lohakArabhastreva zvasannapi na jIviti / . parantu yaha paurANika dharma saMkIrNatA kI zreNI se nikalakara hamAre liye eka aisA vyApaka phalaka prastuta karatA hai jisameM vizva bandhutva kA bhAva nihita hai| Aja AtaMkavAda kI krUratA se sampUrNa mAnavatA Ahata hai| pratidina honevAle narasaMhAra hamAre zAzvata mUlyoM para praznacihna lagAte haiN| aise sAmAjika vicalana meM purANa apane aneka AkhyAnoM evaM upadezoM dvArA ahiMsA ko pratiSThita karane kA prayAsa karate haiM / garur3a purANa meM ahiMsA ko yama kahA hai jo mokSa kA sAdhanabhUta hai / zrImad bhAgavatapurANa satya se bhI Upara ahiMsA ko rakhatA hai usake anasAra yadi ahiMsA ke pratipAdana meM kisI kI prANarakSa karate haye asatya kA AcaraNa karanA paDe to vaha nindanIya nahIM hai| ataH purANoM kI udghoSaNA yahI rahI hai - ___varaM prANAstyAjyaM na bata parahiMsA tvabhimatA / yadyapi yajJa meM pazubali ke viSaya meM sarvAdhika vivAda rahA hai| parantu padmapurANa kA yaha kathana For Personal & Private Use Only

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70 maJjulatA zarmA SAMBODHI' ki "yadi kisI kI hiMsA meM vizeSa pravRtti ho to yajJa meM pazu kA kevala Alabhana (sparza) karanA cAhiye usakA vadha nahIM / vadha karane para naraka kI prApta hotI hai| isa vivAda para virAma lagAne ke liye paryApta hai / ataH binA kisI kArya ke to tRNa kA bhI chedana nahIM karanA cAhiye kyoMki usameM bhI sUkSma vedanA hotI hai - tRNamapi vinA kArya chettavyaM na vijAnatA ahiMsA nirato bhUyAdyathAtmani tathApare / yaha upadeza prakRti saMrakSaNa ke lie bhI mahAvAkya kahA jA sakatA hai / vAstavikatA yahI hai ki ahiMsA kA AcaraNa manasA, vAcA, karmaNA, hai yaha eka aisA mAnavIya guNa hai jisa para vizvazAnti kA svarUpa nirmita kiyA jA sakatA hai| sAmAnyadharma ke pariprekSya meM satya hamArI saMskRti kA prANatattva kahA jAyA hai| isase pArasparika saukhya meM vRddhi hotI hai| satya kevala vANI nahIM apitu aisI Atmika zakti hai jisase balazIla yoddhA bhI parAsta kiye jA sakate haiM / parantu satya ke viSaya meM eka nirmala dhAraNA yaha bhI hai ki yaha parAI pIr3A se rahita honA cAhie satyamekaM parodharmaH satyamekaM paraM tapaH satyamekaM paraM jJAnaM, satye dharmapratiSThitaH0 apriya vacanoM se pIr3A utpanna hotI hai isaliye tapasyA ke samAna zreSTha satya kA paripAlana hI Arya dharma hai / agnipurANa kA mata hai ki satyaM brUyAtpriyaM brUyAnna brUyAtsatyamapriyama priyaM ca nAnRtaM brUyAdeSaH dharmaH sanAtanaH / vAstava meM laukika sukhoM ke sAtha-sAtha alaukika sukha bhI satya ke dvArA prApta kiye jA sakate haiM / satya se sUrya prakAzita hotA hai, jala rasarUpa hotA hai, agni prajjvalita hotI hai aura vAyupravAhi hotI hai / satya se hI yaha bhUmi sthita hai satya se sAgara maryAdita hai / 2 rAjA harizcandra satyavaktA hone ke kAraNa satyaloka meM pratiSThita huye / vastutaH jo manuSya sarvadA satya meM hI rati rakhatA hai kisI bhI dazA meM mithyA vacana nahIM bolatA sadaiva satya se samanvita kArya karatA hai vaha sazarIra acyuta ko prApta karatA hai / 14 kyoMki dharma viSNu kI kAyA hai aura satya unakA hRdaya hai / 5 isaliye vartamAna bhautika pariveza meM jahA~ satya kA upahAsa kiyA jA rahA hai, satyavAdI ko utpIr3ita karake usa para mithyA Aropa lagAye jA rahe haiM / nyAyAlayoM meM satya ko kinAre rakhakara asatya pramANa ekatrita kiye jAte haiM aisI durbhAvanApUrNa vyavasthA meM purANoM dvArA nirdiSTa kiyA gayA dRSTikoNa satya ke prati nyAya kara sakatA hai| kyoMki yaha eka aisA jyoti stambha hai jisakI prakAza mAnavamana ko Alokita karatA hai| paristhiti ke pratikUla hone para satya kI parIkSA hotI hai ataH mauna rahanA uttama hai parantu mithyAvacana anucita hai - For Personal & Private Use Only

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Vol.xxVIII, 2005 purANoM kI prAsaMgikatA varaM maunaM kAryaM na ca vacanamuktaM yadanRtam anyAya chalakapaTa evaM corI se parAyI vastu kA apaharaNa karanA steya hai| isake vazIbhUta huA mAnava lobha meM phaMsakara anekoM anaitika kRtyoM kI ora prerita hotA hai| duSkRtyoM ke paMka se malina huyI buddhi bhrAntimayI ho jAtI hai / isa durguNa kA na honA hI asteya hai / 17 corI ke kRtya meM lagA huA vyakti sadaiva bhaya kA anubhava karatA hai / saMtApa evaM lajjA se svayaM ko dhikkAratA huA kaSTamaya anubhUti meM hI jItA hai| mRtya ke bAda use tiryaka yoni prApta hotI hai / 58 skandhapurANa ke dvitIya khaNDa meM varNita hai -- parasvaharaNacaurya sarvadA sarvamAnuSaiH cAturmAsye vizeoSeNa brahmadevAsvavarjanam / 19 ataH manuSya ko parAye dhana kA apaharaNa chipakara athavA bhUla se bhI nahIM karanA cAhiye / mana, vacana evaM karma se parAye dhana se dUra rahanA asteya kA poSaka hai / yaha dharma kA hI eka aMga hai -- parasva naiva hartavyaM parAjAyA tathaiva ca, manobhirvacanaiH kAryamana evaM prakArayet / jaba vyakti apane caMcala mana aura indriyoM ko vaza meM karake lobha moha se dUra rahakara asteya kA tatparatA se pAlana karatA hai taba hI vAstavika sukha aura zAnti ko prApta karatA hai / jIvana kA yathArtha yahI hai ki jaba hama kisI vastu athavA vyakti se bahuta adhika moha karate haiM taba pratyeka pala usake nAza kI AzaMkA meM vicalita rahate haiM pariNAma svarUpa hamArA svAbhAvika vikAsa avaruddha hotA hai| ataH badalate huye pariveza meM jahA~ manuSya kI ananta icchAe~ aura antahIna pratispardhAe~ usake vyaktitva ko baunA rahI haiM purANoM kA nirlipta bhoga yogapatha - pradarzaka bana sakatA hai| * * purANoM meM aneka sthaloM para saMcaya kI pravRtti kA virodha kiyA gayA hai / zrImadbhAgavata purANa meM kahA hai ki yati ko cAhiye ki madhumakSikA kI bhA~ti kara aura udara ko hI pAtra banAye / bhikSA ko sAMyakAla athavA dUsare dina ke liye saMcaya karake na rakhe kyoMki viparIta sthiti meM jaise saMcita madhu ke sAtha makSikA naSTa ho jAtI hai usI prakAra yati bhI saMgRhIta padArtha ke sAtha naSTa ho jAtA hai : sAyattanaM zvastanaM vA na sagRhIta bhikSitam pANi pAtrodarAmatro makSikeva na saMgRhI / sAyantanaM zvastanaM vA na saMgRhIta bhikSukaH makSikA iva saMgRhansaha tena vinazyati / vastutaH brAhmaNa jaise jaise aparigraha kI vRtti kI ora bar3hatA hai vaise-vaise usakA brahmateja bar3hatA hai| vAstavika aparigrahI vahI hai jo Apatti ke samaya bhI nirlipta bhAva se jIvanayApana karatA hai aura dravyoM kA grahaNa nahI karatA / 23 ataH hitAtmA ke akiMcanatva tathA rAjA ke vizAla vaibhava ko eka sAtha For Personal & Private Use Only

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72 * maJjulatA zarmA SAMBODHI tulA para rakhane para akiMcanatva adhika bhArI siddha hotA hai / 24 Aja samAja meM utkoca, bhraSTAcAra aura aneko samasyAoM kA mUla kAraNa manuSya kI adamyalAlasA aura saMgraha kI pravRtti hI hai| purANa hameM isa pravRtti se mukta hone kA mArga dikhAte haiM jisase samAja meM yatheSTa santulana sthApita ho sake / ' purANoM meM satya25 ahiMsA zauca kSamA28 dhRti29 dayA, pavitratA Adi sadguNoM ko sabhI vargoM ke liye dharma batAne kA uddezya hI yahI thA ki vyakti ina mUlyoM se apane jIvana ko anuprANita kara sake / Aja samAja meM zaikSika patana, vyabhicAra, utkoca, ghRNA, dveSa AtaMkavAda kI pravRtti ne hamAre samakSa yaha anuttarita prazna chor3a diyA hai ki aba hamArA samAja kyA kare ? atyAdhunika pIr3hI jo sUrya kI prathama kiraNa se anajAna hai bistara para baiDaTI ke saMskAra se parivarddhita usakI mAnasikatA 'zauca' ke pavitra saMskAra kI kaise jAna sakatI hai? isa kiMkartavyavimaDhatA kI sthiti meM parANa isakA samAdhAna pra karate haiM / ve apane sAmAnya dharma aparigraha, dAna, AjJApAlana, dayA, gurusevA Adi ke vistRtaphalaka para eka Adarza samAja kI sthApanA karate hai / 3deg unake dvArA nirdezita jIvana darzana se hamAre navAMkura. sau varSa ke nirogI jIvana kA svapna dekha sakate haiM / vAstava meM purANa apane prAcIna mUlyoM ke AdhAra para hamArI samagratA ko cihnita karate haiM / prAcIna bhAratIya samAja kI pramukha vizeSatA ke rUpa meM varNAzrama vyavasthA kA mahatvapUrNa yogadAna hai| samAja meM jIvana vyatIta karanevAle prANI jaba apane-apane varNa aura Azrama ke anusAra niyamoM kA pAlana karate haiM to isase samaSTigata kalyANa hotA hai / sRSTinirmANa prakriyA meM brahmA ne samasta varNo ke liye ucita sthAna nirUpita kiyA hai / kriyAvAna brAhmaNoM ke liye prAjApatya loka, saMgrAmajayI kSatriyoM ke liye indraloka, vaizyoM ke liye devaloka aura zUdroM ke liye gandharvaloka nizcita kiyA hai / 32 jo kArya varNAzramadharma ke viruddha hai usa para gamana karanevAlA vyakti naraka meM jAtA hai / 32 prAyaH samasta purANoM meM cAroM varNo kI utpatti ke viSaya meM eka mata hai / ve varNoM kI utpatti brahmA ke zarIra se mAnate haiM jisameM sira se brAhmaNa, bAhu se kSatriya, jaMghA se vaizya aura pairoM se zUdra kI utpatti varNita hai|34 vibhinna paurANika AkhyAnoM meM Azrama vyavasthA ko bhI samAja kA abhinna aMga svIkAra kiyA gayA hai| brahmacarya, gRhastha, vAnaprastha aura sanyAsa ke rUpa meM hamArI saMskRti ke mUlyoM ko vargIkRta karake eka sugaThita rUpa meM dizA nirdezita karane kA zramasAdhya kArya purANa atyanta saralatA se karate haiM / parantu varNAzrama vyavasthA kA yaha paurANika rUpa Aja vikRta ho rahA hai| varNa ke nAma para vyakti anekoM jAtiyoM evaM upajAtiyoM meM vibhAjita hai|5 brahmacarya Azrama meM dI jAne vAlI zikSA kI vyavahArikatA samApta ho rahI hai / vyavasAyoM ke parivartana ke sAtha zikSA meM bhI parivartana apekSita hai ata: vidyArthiyoM ko zikSita ke sthAna para sAkSara vyavasAyI banAyA jA rahA hai / Aja na to tapovana meM sthita ve gurukula haiM aura na hI vaha ekAgra anuzAsana / anuzAsanahIna vidyArthI aneka durguNoM meM lipta hokara apanA brahmateja naSTa kara rahA hai / gRhasthAzrama kA uddezya bhI "bahujana hitAya bahujana sukhAya" ke sthAna para mAtra pArivArika dAyitvapUrNa raha gayA hai| vAnaprastha aura sanyAsa ke liye na to sthAna hai aura na Ayu / zArIrika roga, manuSya ko itanA akSama banA dete haiM ki vaha gRhasthAzrama meM hI samasta AzramoM kI iti 'iti' svIkAra kara letA hai| purANoM kI zikSA aura usake For Personal & Private Use Only

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Vol. XXVIII, 2005 purANoM kI prAsaMgikatA mAnadaNDa isa avamUlyana ko rokane meM sakriya bhUmikA kA nirvAha kara sakate hai / bhAratIya saMskRti meM rAjapada puSpoM kI zaiyyA nahIM apitu varNAzrama dharma ke anya aMgoM ke samAna eka aMga hai ata: ise rAjadharma ke nAma se abhihita kiyA jAtA hai / purANagata rAjadharma meM eka viziSTa tattva yaha hai ki zAsaka mRtyuparyanta rAjya kA upabhoga na kare apitu avasthA ke kSINa hone para putra ke yuvA ho jAne para rAjya use dekara svayaM taponirata ho jAye / 26 isase eka ora to rAjakumAra asantoSavaza kalaha aura SaDyantra na kareM aura dUsarI aura rAjA apane vAnaprastha aura sanyAsa Azrama ko pUrNa kara sake isI meM prajA kA bhI kalyANa nihita hai / jo rAjA rAjadharma kA pAlana nahIM karatA vaha ihaloka aura paraloka donoM pakSoM se bhraSTa hokara narakagAmI hotA hai / 38 parantu vartamAna samaya meM rAjapada ke lie vibhinna prakAra ke kukRtyoM evaM SaDayantroM kA Azraya liyA jAtA hai / rAjA vaMzAnukrama se svIkRta na hokara sAdhAraNa prajA dvArA cunA jAtA hai / isa prajAtantra zAsana vyavasthA meM vibhinna prakAra ke dala apane pratyAziyoM ko janamata hetu prastuta karate haiM jisa dala ke sarvAdhika pratyAzI hote haiM sarakAra usI kI banatI hai / parantu vikRta mAnasikatA ke kAraNa Aja yaha tantra zuddha nirNaya nahIM de pA rahA hai| prajA ko anekoM jAtiyoM aura upajAtiyoM meM bA~Takara zAsaka varga usakA zoSaNa kara rahA hai| jAtigata vibhAjana ke kAraNa hI vartamAna samaya meM milI julI sarakAra dRSTigata ho rahI hai / puruSArtha catuSTya kA dvitIya sopAna artha bhI apane mUla rUpa meM upasthita nahIM hai| artha ke prati bhI manuSya kI dRSTi badala gayI hai / Aja binA utkoca (rizvata) ke koI kArya siddha nahIM hotA / dhana prApti ke anaitika kRtyoM ko bhI svIkAra kiyA jA rahA hai| vyakti kI bhautika tRSNAe~ ananta hone ke kAraNa saMsAdhanoM ko ekatrita karane kI spRhA use patana kI ora le jA rahI hai| dharmayukta artha kI kalpanA to mAtra Adarza banakara raha gayI hai / vyakti kI niSThA sadAcAra meM samApta ho gayI hai phalata: vaha dharmavihIna artha ke ekatrIkaraNa meM pratispardhA kara rahA hai| aise asaMtulita Arthika samAja meM paurANika artha kI dhAraNA ko vikasita karane kI AvazyakatA hai jisameM svalpa saMgraha aura svalpa vyaya ko samIcIna mAnA jAtA thaa| skanda purANa dAna meM dhana kA sarvazreSTha upayoga svIkAra karatA hai / vastutaH artha dharmaparAyaNa hone para hI phaladAyI hotA hai yadi isa purANagata Arthika vicAra ko Aja ke pariveza meM svIkAra kara liyA jAye to kaI samasyAoM kA nirAkaraNa kiyA jA sakatA hai / ___ Adhunika samAja meM kevala dharma aura artha hI apane mUla svarUpa se padacyuta nahIM huye hai apitu kAma bhI apane vikRta rUpa meM dikhAyI de rahA hai| Aja strI puruSa ke madhya zArIrika AkarSaNa kI prabalatA hI dRSTigocara hotI hai / santAna ke liye kiyA jAnevAlA saMsarga to apane artha kho cukA hai| aneko prakAra kI balAtkAra kI ghaTanAe~ jinameM na to Ayu kA vicAra hai aura nahI sambandhoM kI pavitratA kA nitya prati ghaTita ho rahI haiM / vAtsyAyana kA kAmasUtra zAstra ke rUpa meM na hokara sastI azlIla pustakoM ke rUpa meM mAnA jA rahA hai| vyakti kI kaluSita kAmavRtti use sAmUhika Ananda kI ora AkRSTa kara rahI hai| cAhe vaha kampyUTara ho, TI.vI. ho, calacitra ho saba kA upayoga prAyaH vikRta kAma kI santuSTi ke liye kiyA jA rahA hai| kAma meM dharma kA to lezamAtra bhI aMza nahIM hai| ataH dharma vihIna kAma ucchRkhalatA For Personal & Private Use Only

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74 maJjulatA zarmA SAMBODHI utpanna kara rahA hai| aisI mAnasikatAvAle samAja maiM jahA~ kAma kA abhiprAyaH kevala kSaNika Ananda raha gayA hai ise puruSArtha ke rUpa meM pratiSThita karane kI atyanta AvazyakatA hai| purANoM meM kahA gayA hai ki loka-paraloka donoM ke hI bhoga asata haiM ataH unakA cintana nahIM karanA cAhiye / jaise aMga meM cubhe kA~Te ko kA~Ta hI nikAla sakatA hai aise hI viSayAsakti rUpa kAma ko AtmAnurakti rUpI kAma hI haTA sakatA hai / arthAt kAma kI nivRtti bhI kAma se hI hotI hai| Aja samAja meM kAma ko isI rUpa meM pratiSThita karane kI AvazyakatA hai / satkarmo se hIna mAnava phira bhalA mokSa kI kalpanA kaise kara sakatA hai ? trivarga ke prati usakI sAdhanA itanI niSprANa hai ki use mokSa jaisA gUDha jJAna kevala paurANika viSaya hI pratIta hotA hai| apane duSkarmo meM pravRtta huA, puruSArtha hIna vartamAna samAja akAla mRtyu kA varaNa karaNa rahA hai / aise samaya meM isa vicAra ko sthApita karane kI AvazyakatA hai ki nitya sukha kSaNa bhaMgura hai / ata: vivekazIla puruSa ko bhagavatprapti ke liye puruSArtha catuSTya kA Azraya lenA cAhiye kyoMki dharmavihIna artha aura kAma use aise garta meM le jAyege jahA~ se apanI saMskRti kA darzana bhI usake liye divAsvapna ho jAyegA / phalataH purANoM kI yaha carama zikSA hai - bhagavAna meM vizvAsa karate huye niSkAma karma kA sampAdana karanA / purANa vyavahArika darzana kA upadeza dete haiM / vicAra tathA AcAra, cintana evaM vyavahAra ina donoM kA sAmaJjasya karake jIvana bitAnA hI prANI kA kartavya hai ataH bhakti ke sAtha jJAna tathA karma kI samarasatA utpanna kara apane jIvana meM utArane se hamArA jIvana nitAnta sukhamaya hogaa| yahI hai purANoM kA bhukti mukti kA Adarza aura isI meM hai paurANikI zikSA kA carama avasAna isalie Aja purANamArga hI le jAyegA mAnava ko sukhamaya prakAza kI ora / satyamevoktaM - anyo na dRSTaH sukhado hi mArgaH purANamArgo hi sadA variSThaH zAstra vinA sarvamidaM na bhAti sUryeNa hInA iva jIvalokAH / zivapurANa: umAsaMhitA / 3vAM adhyAya pAdaTIpa : 1. garuDapurANa - 116/2 2. kUrmapurANa - 2/55 3. vAmanapurANa 75/11 4. skandapurANa 44/19, agnipurANa 183/3 5. nAradapurANa 4/18 6. garuDapurANa 18/9 7. zrImadbhAgavatapurANa - dvitIya khaNDa 8/19/43 For Personal & Private Use Only

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Vol. XXVIII, 2005 purANoM kI prAsaMgikatA 8. vAmanapurANa - 59/28 9. padmapurANa 33/23 10. skandapurANa 44/18 11. agnipurANa 183/8 12. brahmapurANa 228/52-53, zivapurANa - 9/29 13. padmapurANa - 25/15 14. padmapurANa -25/5 15. pudmapurANa - 32/10 16. vAmanapurANa - 59/28 17. nAradapurANa dvitIya khaNDa 5/78 18. agnipurANa 183/14 19. skandapurANa dvitIya khaNDa 44/20 20. padmapurANa 33/26. 21. zrImadbhAgavatapurANa 11/8/11-12 22. padmapurANa - 12/109 23. kUrmapurANa 11/19 24. padmapurANa 12/110 25. kUrmapurANa 11/16 26. brahmANDapurANa 135/ 27. padmapurANa dvitIya khaNDa 1/90 28. padmapurANa 33/20 29. brahmapurANa 117 30. agnipurANa, 183/14-16, 31. zrImadbhAgavatapurANa 1/2/13 32. viSNupurANa pra. a. 6/33-35 33. brahmANDapurANa 10/50 34. bhaviSyapurANa dvi0kha0 18/61-62, zrImadbhAgavat purANa 3/6/30-33 35. padmapurANa 2/50, nAradapurANa 11/33, viSNupurANa 6/3-8 36. padmapurANa 5/15-17, 40/3-4, 37. zrImadbhAgavatapurANa 1/18/42 matsyapurANa 98/22-23 . agnipurANa 87/13, vAmanapurANa 74/48 38. garuDapurANa 13/9-10, matsyapurANa-93/47 39. skandapurANa 14/42-45 For Personal & Private Use Only

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itihAsa ke pariprekSya meM bhagavAna buddha kA vyaktitva lalita pANDeya . gautama buddha kA janma chaThI zatAbdI I. pU. meM usa samaya huA thA jaba bhArata sahita samasta vizva meM sAmAjika-rAjanaitika stara para uttejanA kA vAtAvaraNa thaa| isa samaya bhArata ke bAhara cIna meM kanphyUziyasa darzana panapA thA aura IrAna meM jorosTara ne sudhAroM ko tIvratA pradAna kI thii| isa samaya bhArata meM jaina dharma gautama buddha se pUrva astitva meM A gayA thA aura vaidika dharma parivartana kI prakriyA meM thaa| sAtavIM zatAbdI I. pU. ke AsapAsa jaba aupaniSadika cintana kI dhArA pravAhita huI to usake cintakoM ne eka ora to vedoM kI aMta:preraNA ko tathA vaidika yajJoM kI zreSThatA ko tulanAtmaka rUpa meM svIkAra kiyA to dUsarI ora cintana paramparA meM kucha aisA cintana bhI huA jisane rUr3hivAditA ko nakArate hue vaidika cintana ko hI khArija karane kI ceSTA kI (viliyama, thiyoDara De bera, 1963, pR. 39) / rAjanaitika dRSTi se isa samaya prAcIna vizaH aura jana vikhaNDita ho rahe the jo paramparAgata rUpa se kulInatantrAtmaka the jisameM eka sarvocca rAjA nahIM hotA thA, dUsarI ora gaMgA ke maidAnI bhAga meM rAjatantra sthApita ho rahe the / ima kalInatantroM meM pramukha zAkya, kolIya, malla tathA vajji the| ye kalInatantra himAlaya kI talahaTI meM tathA uttarI pazcimI bhArata meM sthita the / uttarI-pazcimI bhArata ke viparIta himAlaya kI talahaTI meM sthita kulInatantra vaidika paramparA ke anuyAyI nahIM the / inako ekAdhika brAhmaNa granthoM meM vrAtya kSatriya kahA gayA hai kyoMki inhoMne vaidika karmakANDa ko amAnya kara diyA thA, yaha brAhmaNoM kA sammAna bhI nahIM karate the| gaMgA ke maidAnI bhUbhAga meM vikasita ho rahe ye rAjatantra tathA katipaya kulIna tantra bhI sattA saMgharSa meM saMlagna the jisa saMgharSa kI aMtima pariNati magadha ke utkarSa ke rUpa meM huI thii| magadha ke utkarSa kI avasthA meM bhI takSazilA jaisA kendra, jahA~ pANinI ne aSTAdhyAyI kI racanA kI thI, ina rAjanaitika parivartanoM se prabhAvita nahIM thA tathA gAndhAra kA kSetra isa samaya heroDoTasa ke anusAra akhamanI sAmrAjya kI 20vIM kSatrayI thA / arthAt yaha vaha samaya thA jaba magadha ke samIpavartI kSetra meM himAlaya kI talahaTI ke kSetroM sahita Arya saMskRti pUrNataH sthApita nahIM huI thii| isa samaya kI rAjanaitika ekIkaraNa kI prakriyA ne prAcIna viza: aura janoM ke bhAvanAtmaka saMbaMdhoM ke vikhaNDita hone se eka nirAzAvAdI vAtAvaraNa banA diyA thA jisase dehAntaraNa athavA paralokagamana (transmigration) kI bhAvanA sampUrNa uttarI bhArata meM balavatI ho gayI thI / sambhavataH isakA dUsarA kAraNa, rAjanaitika ekIkaraNa ke alAvA bar3hatA huA vyApAra tathA kSatriyoM aura vaizyoM ke adhikAroM meM vRddhi honA thA / tatkAlIna sAhitya ke avalokana se bhI udghATita hotA hai ki kSatriya kA sthAna brAhmaNa se ucca ho gayA thA / inhIM kAraNoM ne sambhavataH bauddha va jaina dharma ke janma va udaya For Personal & Private Use Only

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itihAsa ke pariprekSya meM bhagavAna buddha kA vyaktitva Vol. XXVIII, 2005 kA mArga prastAvita kiyA thA / yahA~ para kozAmbI ne eka atyanta mahattvapUrNa prazna kiyA hai jisakA ullekha karanA samIcIna pratIta hotA hai / unake anusAra yadi jaina bauddha va dharma kA udaya eka kramika va nirantara vikAsa kI prakriyA kA pariNAma thA to inakA udaya siMdhu nadI ke kSetra meM honA cAhie thA jahA~ bhArata kI prathama nagarIya saMskRti zatAbdiyoM taka vaidika ke avazeSa smRti meM vidyamAna the, yA uttarI pazcimI kSetra meM honA cAhie thA saMskRti kA kendra rahA thA yA kurukSetra athavA mathurA meM honA cAhie thA jahA~ kramazaH mahAbhArata kA ghaTanAkrama ghaTita huA tathA kRSNa bhakti kA prasAra huA thA (kozAmbI, 1963. pR. 100 ) / isa samaya ke aupaniSadika cintaka tathA gaMgA ke maidAnI bhAgoM ke dArzanika eka samAna vicAra ke adhIna the jisako bauddha dharma kA pUrvavartI kahA jA sakatA hai / isakA eka udAharaNa suttanipAta se diyA jA sakatA hai| gAya baila hamAre mitra haiM, bilkula mAtA pitA aura sambandhiyoM kI taraha, kRSi una para nirbhara hai| ve bhojana, zakti, zarIra ko gauravarNa aura prasannatA pradAna karate haiN| aisA jAnakara pUrva ke brAhmaNa gAya, baila kI hatyA nahIM karate the / isa uddharaNa se spaSTa hai ki bar3hatI huI rAjatantrIya vyavasthA ke lie pazupAlana Avazyaka ho gayA thA, ataH eka aise dharma kI AvazyakatA thI samAja kI AvazyakatAoM kI pUrti kara sake / isa dhyeya ko buddha ne apane siddhAntoM se pUrNa kiyA / samasta bauddha sAhitya kA avalokana yaha pratipAdita karatA hai ki buddha tatkAlIna samAja kI AvazyakatAoM ke anurUpa eka sAmAjika vyavasthA ko nirmita karane kA prayatna kara rahe the jo usa samaya ke rAjatantra meM Avazyaka thI / isI sandarbha meM bauddha sAhitya meM rAjA ke lie yaha vidhAna kiyA gayA ki cora DakaitI aura sAmAjika saMgharSa daNDa evaM krUratA se samApta nahIM kie jA sakatA haiN| sAmAjika samarasatA dAna aura puNya se bhI sthApita nahIM kI jA sakatI hai, isake lie Avazyaka hai ki rAjA pazupAlakoM ko cArA, kRSakoM ko bIja tathA vyApAriyoM ko pUMjI upalabdha karAye / bauddha dharma ke isa vicAra ko Adhunika rAjanItika arthazAstra ke samakakSa mAnA jA sakatA hai| isalie buddha ke vicAra unake nirvANa ke pazcAt bhI pallavita hue aura unake dharma ko rAjAzraya bhI prApta huA / 77 isa sandarbha meM gautama buddha va unake ziSya Ananda ke vArtAlApa ke anusAra Ananda ke prazna karane para pahale tathAgata kahate haiM ki unake nirvANa ke pazcAt unake avazeSoM kI arcanA ke sthAna para unake dvArA pratipAdita sanmArga kA anusaraNa karanA hI ucita hogA, lekina bAra-bAra Ananda ke pUchane para tathAgata kahate haiM ki tathAgata kI mRtyu ke pazcAt unake bhautika avazeSoM ko cakravartI rAjA ke avazeSoM ke samAna caurAhe para stUpa nirmANa kara sammAna diyA jAnA caahie| (yahA~ yaha kahanA samIcIna hogA tathAgata kSatriya - zreSThatA ke prati sadaiva sajaga rahe (pANDeya, sI. bI. 1982, pR. 40 - 41) tathA kSatriya zreSThatA ko mAnya karane evaM kRSi va vyApAra protsAhita karane hetu madhyama mArga kA anusaraNa karane ke unake siddhAntoM ne unako nirvANa ke samaya hI rAjakIya sammAna pradAna karane kI bhUmikA kA nirmANa kara diyA thA / isakI puSTi mahAvaMza kI TIkA aura Arya maMjuzrImUlakalpa meM Aye ajAta zatru ke usa sandarbha se hotI hai jisake anusAra ajAtazatru ne buddha ke avazeSoM para stUpa kA nirmANa kiyA jisakI vaizAlI ke licchavI, kapilavastu ke For Personal & Private Use Only

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78 lalita pANDeya SAMBODHI zAkya, pAvA ke malla Adi arcanA karate the| dIghAnikAya me bhI isa vivaraNa ko diyA gayA hai (rAhula sAMkRtyAyana, 1979, pR. 15) / ajAtazatru ke pazcAt bauddha dharma ko rAjAzraya kA prApta honA vivAdoM se pare hai tathA isa para kisI matamatAntara kI AvazyakatA nahIM hai| azoka ne kaliMga vijaya ke pazcAt bauddha dharma ko svIkAra kiyA, yaha usake hRdaya parivartana ke kAraNa huA ho athavA nahIM, lekina itanA satya hai ki kaliMga vijaya ne usake sAmrAjya kI Arthika AvazyakatAoM ko pUrA kara diyA thA aura use eka dharma kI AvazyakatA thI jo samAjika samarasatA ko banAye rakhate hue usako sthAyitva pradAna kara sake aura isakI pUrti bauddha dharma ne kI / samrATa azoka ne buddha kI smRti ko akSuNNa banAye rakhane ke lie stUpa banAye, isakI puSTi phAhyAna va yuvAna cAMga ke vivaraNoM se hotI hai / isake alAvA lumbinI grAma (jise aba rUmminadeI kahA jAtA hai) se prApta buddha ke janma kI pratimA kA aMkana unake vyaktitva ko pUrNataH itihAsa ke sandarbha meM mAnya hone kI puSTi karatA hai| Ara. ke. mukharjI likhate haiM ki maiMne 28 pharavarI 1927 ko isa sthAna kA avalokana kiyA tathA yaha pAyA ki yahA~ para azoka stambha ke samIpa eka mandira hai jisameM buddha ke janma kA dRzya aMkita hai| isa aMkana meM buddha kI mAtA, mahAmAyA eka sAla vRkSa ke nIce navajAta ke janma ke pazcAt khar3I haiM tathA unake sAtha tIna paricArikAyeM haiM / yaha vikRta ho gaI mUrti vartamAna meM hindU dharmAvalambiyoM dvArA rUpama devI kI taraha pUjI jAtI hai (mukharjI Ara. ke. 202, pR. 202-204) / isa sampUrNa dRzya ke takSaNa kI zailI vI. e. smitha kI dRSTi meM buddha ke janma ke dRzya ke aMkana meM sarvAdhika prAcIna hai jabaki pI.sI.mukharjI isako azokakAlIna svIkArate hai| pI.sI. mukharjI ke anusAra takSaNa ke lie jo prastara prayukta kiyA gayA hai vaha pIlI AbhA lie hue hai| unake anusAra isI prakAra kA prastara stambha lekhoM meM tathA pATaliputra ke do yakSoM kI mUrti ke nirmANa meM prayukta kiyA gayA hai| yaha saba pramANa buddha ke janma ke dRzya ke isa aMkana ko azokakAlIna siddha karate haiM tathA isakI bhI puSTi karate haiM ki sambhavataH azoka, upagupta ke sAtha sarvaprathama buddha ke jIvana se sambandhita jisa sthAna para gayA thA, vaha lumbinI hI thaa| paravartI samaya meM yaha buddha janma ke dRzya kA aMkana sarvAdhika lokapriya huA jise sAMcI, bharahuta, gAndhAra, amarAvatI va sAranAtha meM dekhA jA sakatA hai| ina aMkanoM meM sAMcI aura bharahuta ke aMkana sarvAdhika prAcIna haiM tathA inameM va rUmminadeI ke aMkana meM zailIgata samAnatA bhI hai| ina stUpoM meM aMkana kA kArya sAmAjika sahayoga aura sahakAra kA pariNAma thA, isameM sarvAdhika yogadAna tatkAlIna vyApArika zreNiyoM ne pradAna kiyA thA / bhAratIya itihAsa kI dRSTi se yaha kAla 200 I. pU. se 300 I. ke madhya kA thA jaba vyApAra unnati ke sarvocca zikhara para pahuMca cukA thaa| isa kAla kI zreNiyoM kI svAbhAvika pravRtti bauddha dharma ke prati thii| isake aneka pramANa haiM jisameM sarvAdhika mahatvapUrNa vidizA ke hastIdanta kA kArya karane vAle zilpiyoM dvArA sAMcI ke stUpa toraNoM aura vedikAoM meM aMkana kArya karAne kA hai / ina vyApArika zreNiyoM kA bauddha dharma ke prati rUjhAna kA kAraNa dharma kA madhyamArgI honA to thA hI bauddha dharma ne unheM sAmAjika pratiSThA bhI pradAna kI thI jo pUrvavartI vaidika dharma kI jaTilatA aura varNa vyavasthA For Personal & Private Use Only

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Vol. XXVIII, 2005 itihAsa ke pariprekSya meM bhagavAna buddha kA vyaktitva 79 meM sambhava nahIM thii| hAlAMki bauddha dharma kA yaha sAmAjika vistAra do kAraNoM se sambhava huA thaa| prathama kAraNa ke janaka svayaM buddha the jaba unhoMne saMghoM kI sthApanA kara bauddha bhikSuoM ke lie bhikSATana aura dharma pracAra kA dAyitva sauMpakara isa dharma ko vyApaka sAmAjika AdhAra pradAna karane kA kArya kiyA / yaha bauddha saMgha kAlAntara meM samAja ke una vargoM ke lie zikSA kA bhI AdhAra bane jo aba taka brAhmaNa vyavasthA ke kAraNa zikSA se vaMcita the| dUsare gautama buddha ne striyoM ko bhikSuNI banane kA adhikAra dekara striyoM ke sAmAjika stara ko garimA pradAna kI jo brAhmaNa vyavasthA meM sImita hotI jA rahI thI (thApara, romilA, 2002 pR. 66-67) / bauddha dharma ko dUsarA sAmAjika AdhAra samrATa azoka ne pradAna kiyA jaba usane apane dharma kI nIti ke aMtargata tathAgata ke upadezoM ko utkIrNa karAyA tathA bauddha dharma ke vyApaka prasAra ke lie usane mahendra va saMghamitrA ko bhejakara bauddha dharma ko bhArata kI rAjanItika sImAoM se bAhara pahu~cAne kA mArga prazasta kiyaa| mauryakAla se zuMga, sAtavAhana tathA zakoM ke Agamana taka buddha pratIkoM ke mAdhyama se pUje jAte the| isakA kAraNa buddha ke madhyamamArgI siddhAntoM kA sarala hone ke alAvA yaha bhI thA ki isakA pUrvavarta vaidika dharma yajJa ke alAvA aisA koI mAdhyama nahIM khoja sakA thA jo sarvalokapriya ho sake jabaki buddha ne stUpa aura vRkSa pUjA ko svIkAra karake tatkAlIna loka AsthAoM se sambaddha kara liyA thA / ... buddha aura bauddha dharma ke vistAra kA dUsarA caraNa kuSANa zAsaka kaniSka dvArA mahAyAna dharma kI sthApanA se prArambha hotA hai / kaniSka se pUrva bauddha dharma tibbata, laidAkha, khotana taka vistAra pA cukA thA lekina kaniSka ne sattA grahaNa kara kazmIra, jahA~ pUrva meM hI samrATa azoka bauddha dharma ko vistAra pradAna kara cuke the, meM caturtha saMgItI Ayojita kara bauddha dharma ke mArga ko prazasta kiyA / aba bauddha dharma uttara pazcimI kSetroM meM vistAra pAkara kAphI lacIlA ho gayA thA kyoMki isa kSetra meM aneka videzI jAti samUhoM kA varcasva thA jisameM eka mizrita sAmAjika vyavasthA thI / isa bhUbhAga meM ina vibhinna sAmAjika samUhoM (jinameM grIko - romana, IrAnI pramukha the) ko bauddha dharma ne atyadhika prabhAvita kiyA jisakI antima pariNati mahAyAna kI sthApanA ke rUpa meM huI / vAstavikatA meM mahAyAna dharma ne buddha ke karuNA bhAva se preraNA prApta kI thii| isakA uddezya va soca adhika vyApaka thA tathA isakI AkAMkSA adhika udAtta thii| mahAyAna bodhisatva ke Adarza ko lekara sthApita huA thA jisake anusAra pratyeka mAnava meM buddha hone kI sambhAvanA vyApta hai tathA sabhI buddhatva prApta kara sakate haiM aura unheM isakI AkAMkSA karanI caahie| arthAt mahAyAna kI AkAMkSA sArvabhaumika hai kyoMki isakA uddezya sArvabhaumika mukti se hai (jozI, lAlamaNi, 1967, pR. 117-118) isakI puSTi bhikSu saMgharakSitA ke isa vicAra se bhI hotI hai ki mahAyAna sabake nirvANa kI zikSA pradAna karatA hai (e. bAzama, e. ela. 1998 pR. 93) / ___ isa taraha se samaya ke pravAha ke sAtha tAtkalika AvazyakatAoM ke anurUpa bauddha dharma parivartita hotA gayA tathA buddha svayaM eka AkhyAna bana gae / tIsarI zatAbdI I. ke prArambha taka buddha vyApaka stara para buddha pratimA ke sAtha sAtha bodhitatva aura unakI patnI ke sAtha donoM kI pUjA arcanA prArambha ho gii| aisI pratimAoM kA aMkana vizeSataH gAndhAra kalA meM dekhane ko milatA hai / gAndhAra kalA ke alAvA For Personal & Private Use Only

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lalita pANDeya SAMBODHI ajantA va elorA ke bhitti citra bhI isake sAkSI haiM / ina sabameM buddha karuNA bhAva ke pratIka haiN| isake pazcAt tIsarI zatAbdI I. ke anta taka bauddha dharma kA tAntrika svarUpa bhI janma le cukA thA (khosalA, saralA, 1989 pR. 164) / 80 tIsarI zatAbdI ke anta meM bauddha dharma tantravAda kI chAyA se bhArata meM grasta ho gayA thA lekina cauthI zatAbdI I. ke uttarArdha ke aneka aise pramANa upalabdha hote haiN| cIna sahita jApAna aura dakSiNa pUrva eziyA meM bauddha dharma ke prabhAva ko siddha karate haiM / 379 I. meM cIna meM bauddha dharma rAjadharma bana gayA thA / isI ke pazcAt eka bhAratIya citrakAra cIna meM guhA mandira kI dIvAroM meM buddha ke citrAMkana ke liye gayA tathA 8vIM zatAbdI meM eka bhAratIya bauddha bhikSu ne jApAna meM bauddha dharma pallavita hote dekhA thA ( thApara, romilA, 2002, pR. 164) / isa taraha yaha kahA jA sakatA hai ki buddha ke vyaktitva kI mahattA isa tathya se parilakSita hotI hai bhAratIya saMskRti ke itihAsa ko unake vyaktitva se adhika anya kisI ne prabhAvita . nahIM kiyA / buddha bhAratIya saMskRti meM jJAna aura karuNA ke mUrta rUpa meM sthApita ho gae (pANDe, jI. sI. 1983, pR. 393) / buddha ko sarvAdhika kAlajayI aura lokapriya banAne meM tatkAlIna zilpiyoM kA yogadAna pramukha thaa| prAcIna bhAratIya dhArmika kalA sAhitya se asAdhAraNa rUpa se bhinna hai jahA~ brAhmaNa, bhikSu aura tapasviyoM ne eka prayojana, kartavya va pavitra uddezya ke antargata dhArmika sAhitya kI racanA kI, vahIM dhArmika kalA dharmanirapekSa zilpiyoM kI kalpanA kA pariNAma thI / inhoMne eka nizcita vidhAna ke antargata nirdhArita mAnadaNDoM ke anurUpa kArya karanA sIkhA thA aura usI ke anurUpa inhoMne kalA ke vibhinna rUpoM ko gaDhA thA / yaha zilpI bhautika jagata ke prati gaharA lagAva rakhate the tathA inhoMne isakA anubhava atyaMta tIvratA se kiyA thA tathA unakA yaha anubhava divya jJAna ke anubhavoM se bhinna thA (bAzama, e. ela. 12954, pR. 347) / ina zilpiyoM kI kalpanA ke kAraNa hI hInayAna evaM mahAyAna dharma ke antargata buddha nAnArUpoM meM AkAra dhAraNa kara ske| ina zilpiyoM ne racanA karma karate samaya tatkAlIna jIvana ko bhI prastara para ukerA tathA yaha zreSTha varga ke una pratinidhiyoM kA aMkana karane se bhI nahIM rUke / jinhoMne bauddha dharma buddha dharma ke prati agAdha zraddhA ke vazIbhUta ho dAna Adi die the| kArle caitya kI nicalI maMjila meM dvAroM ke madhya ke sthAna meM aitihAsika kAla kI do avasthAoM kA aMkana dekhane ko milatA hai / kumArasvAmI ke mata meM sAMcI kI kalA viSaya vastu kI dRSTi se pUrNataH bauddha hai tathA vedikAoM ke kathA dRzya viSaya vastu ke uddezya ko udghATita karate hue haiM yadyapi inake kathAnaka dhArmika nahIM hokara yathArthaparaka aura indriyasukha sambandhI haiM / mArzala ko uddhRta karate hue kumAra svAmI likhate haiM ki ina sabhI stUpoM va caityoM meM kalA ko dharma aura vizvAsa ko ukerane kA mAdhyama banAyA gayA hai| isI taraha mathurA se prApta nArI aura zizu, yakSI tathA svatantra rUpa se eka nArI kA aMkana, jo IsavI pazcAt kI bauddha kalA kA eka pramukha lakSaNa thA, yAto nagna haiM athavA ardhanagna haiN| ina sabhI nArI aMkanoM meM vRkSa eka anivAryatA hai / yaha sabhI nArI pratimAeM nartakiyAM nahIM haiM aura nA unakA bauddha yA jaina dharma se sambandha hai / yaha sabhI aMkana urvaratA ke cihna haiM kyoMki samasta bauddha caityoM va stUpa Adi ke aMkana svatantra nArI aMkana For Personal & Private Use Only

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Vol. xxVIII, 2005 itihAsa ke pariprekSya meM bhagavAna buddha kA vyaktitva 81 nahIM huA hai / ataH inako loka dharma kA pratIka mAnA jAnA yukti saMgata pratIta hotA hai / sambhavataH stUpoM va caityoM meM yaha aMkana tatkAlIna loka dharma kA prabhAva thA tathA jo zilpI takSaNa kArya kara rahe the inakI buddha meM pratIkoM ke mAdhyama se zraddhA thI to lokadharma ke nimitta ve mAtRsattA ke bhI upAsaka the| ina zilpiyoM dvArA vibhinna kAloM meM bodhivRkSa kA zAkya muni kI smRti meM kie gaye aMkana ko dekhakara yaha anubhava hotA hai ki mAno yaha aMkana buddha pratimA ko aMkita kiye jAne kI pratIkSA meM hai| (kumAra svAmI, 1965, pR. 1953) / sambhavataH isI bhAvanA ke vazIbhUta ho kuSANa kAla meM bauddha pratimAoM kA aMkana huA aura buddha kAlajayI bana gae / paravartI samaya meM mahAyAna bauddha mata ke utthAna ke sAtha hI buddha pUjA evaM upAsanA ke sarvAdhika lokapriya pAtra ho gae, isa samaya mahAyAna bauddhamata ke adhikAMza pratiSThita vidvAna jaise azvaghoSa, nAgArjuna, AsaMga tathA vasubaMdhu janmanA brAhmaNa the / isakA pariNAma yaha huA ki IsavI san kI pA~cavI zatAbdI taka mahAyAnI bauddha dharma aura vaiSNava dharma ke sAmAjika AdhAra meM antara samApta ho gayA aura parva madhyakAla aura madhyakAla meM jaba bhakti Andolana prArambha huA to usa samaya bauddha dharma bhakti Andolana ke sAtha samarasa ho gayA kyoMki ina donoM dharmo kA mUlAdhAra karmakANDa virodhI thA tathA avyavahArikatAoM se svatantra thaa| sandarbha grantha : . 1. vilayama thioDara De berI (kampAilDa) sorseja oNpha TreDizana, ema.ela. bI.DI., dillI 1963 2. kozAMbI, DI.DI., da kalcara eMDa sivilAijezana oNpha eMziyanTa inDiyA, rAulaDeja eNDa kegana paoNla, landana 1965 3. pANDeya. sI.bI., moryana ArTa, bhAratIya vidyA prakAzana, dillI, 1982 4. khosalA, saralA, da hisTorikala ivolyUzana oNpha da buddha lIjeMDa, inTalekyuala pabliziMga hAUsa, naI dillI, 1989 5. sAMkRtyAyana, rAhula, dIrghanikAya (hindI) lakhanaU, 1979 6. mukarjI, Ara.. ke., azoka, ema. ela. bI.DI. dillI, 2002 7. thApara, .romilA, e hisTrI oNpha eMziyanTa inDiyA, volyUma-prathama penaguina buksa, naI dillI, 2002 8. jozI, lAlamaNi, sTaDIja ina da buddhisTa kalvara oNpha inDiyA, motIlAla banArasIdAsa, dillI, 1967 9. pANDe, govindacaMda, orijina oNpha buddhijma, ema.ela. bI.DI. naI dillI, 1983 10. bhikSu saMgharakSitA, 'buddhijma' ina e kalcarana hisTrI oNpha inDiyA, (sa.) bAzama, e.ela., oNksaphorDa yUnivarsiTI presa, naI dillI, 1998 11. bAzama, e. ela., da vaMDara deTa vaoNja inDiyA, siDjavika eNDa jekzana, landana 1954 12. kumArasvAmI, Ananda ke., hisTrI oNpha inDiyana eNDa iNDoneziyana ArTa, Dovara pablikezanasa inka, nyUyArka, 1969 For Personal & Private Use Only

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kumArasambhava kI 'saJjIvinI' TIkA kA svArasya * vasantakumAra bhaTTa bhUmikA : saMskRta-sAhitya ke paJca mahAkAvya, saMskRta sAhitya ke paJcaprANa samAna haiM yA saMskRtasAhityamandira ke prArambhika paJca sopAna haiM, aisA kahane meM koI doSa nahIM hogA / ina paJcamahAkAvyoM . ke Upara TIkAkAra mallinAtha ne jo 'saJjIvinI' ityAdi TIkAe~ likhI haiM, ve bhI yathArtha haiN| kyoMki mahAkavioM ke dvArA kAvyasarjana ho jAne ke bAda kAlAntara meM kavioM kA abhISTArtha kutracit vismRta bhI ho jAtA hai, yA kadAcit vipathagAmI bhI ho sakatA hai / 'kumArasambhava' kAvya kI racanA prAyaH IsA ke pUrva huI thI, aura usake aneka upalabdha TIkAkAroM meM se sthiradeva evaM vallabhadeva aSTama evaM navama zatAbdI ke haiM / arthAt kAlidAsa evaM ina upalabdha TIkAkAroM ke bIca 800-900 varSoM kA antarAla par3a gayA hai / ina TIkAkAroM kI bhI lambI paramparA hai, jisameM mallinAtha jaise TIkAkAra caudahavIM zatAbdI hue haiN| arthAt prArambhika samaya ke vallabhadeva aura pazcAt kAlika mallinAtha ke bIca bhI pA~caso varSoM kA antarAla hai / aisI sthiti meM 'kumArasambhava' kI TIkA likhate samaya mallinAtha ne likhA hai ki meM bhAratI kAlidAsasya durvyAkhyA-viSa-mUrchitA / eSA 'saJjIvinI' vyAkhyA tAmadyojjIvayiSyati // isa zloka kI ora dhyAna dene se mAluma hotA hai ki mallinAtha kI dRSTi se unake purogAmI TIkAkAroM ne jo TIkAyeM likhI thIM ve sabhI 'kumArasambhava' ke kAvyArtha ko vipathagAmI banAnevAlI thiiN| purogAmI TIkAkAroM meM pramukha hai : vallabhadeva / ataH unakI TIkA kI ora aGgulinirdeza karate hue mallinAtha kahate haiM ki vallabhadeva jaise TIkAkAroM kI kalama se kAlidAsa kI kAvyavANI "durvyAkhyA-viSa-mUrcchitA" huI hai, usako 'saJjIvinI' TIkA se punarjIvita karane kI AvazyakatA hai / ataH prastuta lekha meM 'kumArasambhava' ke katipaya zlokoM ko, udAharaNa ke rUpa meM lekara, dekhanA hogA ki vallabhadeva kI TIkA meM kahA~ para nyUnatA yA apArthatA hai, aura aise vipathagAmI arthaghaTanoM ko dUra haTAne ke lie mallinAtha kaunasI naye prakAra kI vyAkhyA prastuta karate haiM / yaha to sarvajanavidita hai ki mallinAtha kisI bhI kAvya kI vyAkhyA kA prArambha karane se pahale, nimnokta zloka se apanI eka sAmAnya 'itikartavyatA' suspaSTa kara dete haiM : kAlidAsa samAroha, (22 - 26 nave. 2004), vikrama vizvavidyAlaya, ujjaina meM prastuta zodhalekha / For Personal & Private Use Only www.jalnelibrary.org

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Vol. XXVIII, 2005 kumArasambhava kI 'saJjIvinI' TIkA kA svArasya 83 ihAnvayamukhenaiva sarvaM vyAkhyAyate mayA / nAmUlaM likhyate' kiJcinnAnapekSitam ucyate // isa taraha triguNAtmikA TIkA likhanevAle mallinAtha jaba 'kumArasambhava' kI TIkA likhane kA Arambha karate haiM, aura usako "saJjIvinI" jaisA nAmAbhidhAna sAbhiprAya dete haiM, to isake pIche koI 'pUrvabhUmikA' ke rUpa meM, vallabhadeva jaise purogAmI TIkAkAra kI TIkA unake manazcakSuH ke sAmane hai| ataH ina donoM TIkAkAroM kI kucha tulanA kI jAya to vaha kAlidAsAnurAgI vidvAnoM ke lie rasaprada siddha hogI, aura mallinAtha kI eka sAmAnya TIkAkAra ke rUpa meM jo itikartavyatA ho sakatI hai, usase bahAra nIkala kara dekhA jAya to kyA vizeSa itikartavyatA ubhara kara hamAre sAmane AtI hai? vaha bhI gaveSaNIya bana jaayegaa| (1) mahAkavi kAlidAsa kavitAkAminI kA vilAsa hai, aura vyaJjanA kA svAmI hai| ataH eka vAcaka ke rUpa meM TIkAkAra se hamArI yaha apekSA / ummIda rahatI hai ki vaha kAvya kI pratyeka paGkita evaM pratyeka zabda kA sUkSmekSikA se parIkSaNa karake sabhI vyaJjanA-sthAnoM kA pradarzana kare, aura kAvya kI zobhA kA rasAsvAda karAye / udAharaNa ke rUpa meM eka zloka lete haiM : harastu kiJcitparivRttadhairyazcandrodayArambha ivaamburaashiH| umAmukhe bimbaphalAdharoSThe vyApArayAmAsa vilocanAni ||(ku0 3-67) vallabhadeva isa zloka para apanI 'paJjikA' TIkA meM likhate haiM ki - atha [hara:] bhagavAn [umAmukhe] pArvatImukhe dRSTim akSipat / yataH smarazaraprahAravazAt kiJcit parivRttadhairyaH ISad calitagAmbhIryaH / [candrodayArambhe] zazikarasparzatvAt [amburAziH] udadhiH iva / [bimbaphalAdharoSThe] bimbavat lohito'dharoSTho yasyetyabhilASApradarzanaparaM mukhavizeSaNam / athArthe tuzabdaH / dvipakSe muktamaryAdatvAt // yahA~ para vallabhadeva ne kevala itanA hI likhA hai ki bhagavAn zaGkara ne pArvatI ke mukha para dRSTipAta kiyA / aura Age itanA likhA hai ki 'bimbaphalAdharoSTha' zabda se pArvatI ko prApta karane kI zaGkara kI abhilASA pradarzita hotI hai / vallabhadeva ne isase adhika kucha nahIM likhA hai / vastuta: mahAkavi ne isa zloka meM jo "vyApArayAmAsa vilocanAni" zabdoM meM bahuvacana kA prayoga kiyA hai, vaha atIva dhyAnAspada hai| kyoMki sAmAnyarUpa se to 'locana' zabda kevala nitya dvivacanAnta hI milatA hai / parantu prastuta kAvya meM to bhagavAn trilocana zaGkara nAyaka ke rUpa meM varNita haiM / ataH zaGkara kA dhairya kiJcit lupta hone para do nahIM, tInoM netra umA ke mukha para vyApArita hote haiM - yaha bAta kavi bahuvacana ke prayoga ke dvArA vyaJjita kara rahe haiM / isa vyaJjanA kI ora vallabhadeva kA dhyAna AkarSita hI nahIM huA hai, vaha AghAtajanaka hai / parantu mallinAtha ne apanI 'saJjIvinI' TIkA meM prakaTa zabdoM meM likhA hai ki - tribhirapi locanaiH" sAbhilASam adrAkSId ityarthaH / etena bhagavato ratibhAvodaya uktaH / / For Personal & Private Use Only

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84 vasantakumAra bhaTTa SAMBODHI arthAt bhagavAn zaGkara ne apanI tInoM A~khoM se pArvatI ke mukhasaundarya kA pAna kiyA / zaGkara ke mana meM ratirUpa sthAyIbhAva kA udaya hone para hI zRGgAra kA prAkaTya hotA hai| yadi vallabhadeva kA isa 'vilocanAni' jaise bahuvacanAnta zabdaprayoga para dhyAna nahIM jAtA hai, to vaha mahAkavi ke kAvya kI vyaJjanA ko udghATita karane meM saphala nahIM rahe, aisA kahanA hogA / (2) TIkAkAra vallabhadeva kAlidAsa ke zabda-saMcayana ko bhI zAyada ThIka taraha se nahIM jAna sake the| isa bAta kA dyotaka pramANa nimnokta hai : sa devadArudrumavedikAyAM zArdUlacarmavyavadhAnavatyAm / ___ AsInamAsannazarIrapAtastriyambakaM saMyaminaM dadarza // (ku0 3-44) kAmadeva ne devadAru vRkSa kI vedikA para, zArdUlacarma bichA kara baiThe hue "triyambaka zaGkara" ko dekhA / - isa zloka meM Aye hue "triyambaka" se vaidika zabdaprayoga para vallabhadeva likhate haiM ki - "pAdapUraNArtham iyAdInAM chandasi vidhAnAt bhASAyAM triyambakazabda iti prayogo durlabhaH [tasmAt] 'mahezvaram' iti paThanIyam / 'trilocana' ityuparacitapadanyAsena tRtIyanetratvAt kAmadehadAhaM sUcayati / " yahA~ para vallabhadeva kI dRSTi se 'tryambaka' zabda ke sthAna para mahAkavi kAlidAsa ne jo 'triyambaka' aise vaidikazabda kA prayoga kiyA hai, vaha "durlabha' hai, arthAt dUsare kisI bhI kavi ne aise zabda kA prayoga nahIM kiyA hai / chandobaddha racanA ke avasara para yadi pAdapUrti (=akSarapUrti) karane ke lie yadi Avazyaka hai to vaidikamantraracanAoM meM 'vyUha' karake eka yA do, akSara kI saMpUrti kI jA sakatI hai| yathA tryambakaM yajAmahe, sugandhi puSTibarddhanam // (yaju0) jaise mantra ke prathama pAda meM ATha akSara nahIM hote haiM, ata: vahA~ mantroccAraNa ke prasaGga meM "triyambakaM yajAmahe" aisA pATha karake akSarapUrti kI jAtI hai| parantu TIkAkAra vallabhadeva kahate haiM ki aise akSarapUrti karane kA praghAta to 'chandas', arthAt veda meM hI dikhAI par3atA hai| 'bhASA' meM, arthAt laukika saMskRta meM to 'tryambaka' zabda hI ucita hai / kAlidAsa ke dvArA kiyA gayA triyambaka zabda kA prayoga 'durlabhaH' hai| vallabhadeva itanA hI kahakara nahIM ruke haiN| unhoMne, apanI ora se "mahezvaram" aisA eka apUrva pAThAntara bhI prastAvita kiyA hai / usI taraha se dUsare koI 'pAThAlocaka' (?!) ne 'trilocana' jaisA dUsarA pAThAntara bhI pravartita kiyA hai usakA bhI ullekha vallabhadeva karate haiM / isa TIkA ko dekhakara koI bhI bahuzruta vidvAn mallinAtha ke sAtha isa bAta para sammata hogA ki vallabhadeva jaise TIkAkAroM ke dvArA kAlidAsa kI kAvyavANI 'durvyAkhyAviSamUrchitA' huI hai| kyoMki - kAvyasarjana karate samaya kAlidAsa ke sammukha zabdoM 'aham ahamikayA' jaba upasthita hote the, taba ve kutracit vaidika zabdoM kA bhI cayana karake kAvyagumphana kiyA karate the / rasikajana isa bAta se avagata haiM ki kAlidAsa ne - (1) vikramorvazIya ke nAndIzloka meM 'rodasI' zabda, (2) kumArasambhava meM zitikaNTha, For Personal & Private Use Only

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Vol. XXVIII, 2005 kumArasambhava kI 'saJjIvinI' TIkA kA svArasya 85 (3) abhijJAnazAkuntala ke bharatavAkya meM 'nIlalohita' jaise aneka vaidika zabdoM kA prayoga kiyA hai| evameva - zAku0 ke caturtha aGka meM 'amI vedi paritaH klRptadhiSNyA:...' vaikhAnasAstvAM vahnayaH pAvayantu (4-8) jaise zloka meM Rkchandas kA saphala viniyoga kiyA hai| ataH aise 'sarasvatI zrutimahatI mahIyatAm' kahanevAle hamAre kavi 'tryambaka' ke sthAna para vedapATha kA anukaraNa karate hue yadi 'triyambaka' zabda kA prayoga kara deM, to vaha sarvathA sambhava hai hI, aura grAhya bhI hai| aise sthAna para, naye apUrva pATha kI prastAvanA karanA bilakula anucita hai / ataH mallinAtha ne likhA hai ki - kecitsAhasikA: 'trilocanam' iti peTuH / tryambakamityukte pAdapUraNa vyatyAsAt 'triyambakam' iti pAdapUraNArtho'yam iyaGAdezazcchAndaso mahAkaviprayogAd abhiyuktairaGgIkRtaH / saMkSepa meM, vallabhadeva jisa vaidikazabdaprayoga ko 'durlabha' kahakara usakI grAhyatA ke viSaya meM aruci prakaTa karate haiM, parantu vaha to kAlidAsa kA vaiziSTya hai| 'kumArasambhava' ke prathama ATha sarga kAlidAsa kI racanA hai - aisA prAya: sabhI vidvAnoM kA mata hai| usameM uttarArddha ke prArambha meM AyA huA paJcama sarga, jisameM pArvatI kI tapazcaryA kA phalodaya varNita hai, madhyastha maNinyAya se atIva utkRSTa hai / kyoMki isa paJcama sarga meM kAlidAsa kA jIvanadarzana nihita hai / kAlidAsa ne isa mahAkAvya ke nAyaka bhagavAn zaGkara ke mukha se kahalAyA hai ki yaducyate pArvati "pApavRttaye na rUpam" ityavyabhicAri tadvacaH / (ku0 5-36) arthAt - [nisarga ne diyA huA] rUpa (-dehasaundarya) pApAcAra karane ke lie nahIM hotA hai - yaha satya hai|" paJcama sarga kI isa ukti ko dekhakara lagatA hai ki isI dRSTi se zaGkara ne kAmadeva ko bhasmAvazeSa kara diyA thaa| kAvya ke prathama cAra sargoM meM jo gatividhiyA~ varNita haiM, unameM devarAja indra ne apane sukha kI punaHprApti ke lie pArvatI ke rUpasaundarya kA durupayoga karanA cAhA thA / "satpakSa kA punarutthAna aura asatpakSa kA vinAza" varNita karanA to bhAratIya sAhitya kA eka mukhya viSaya rahA hai, parantu satpakSa ke punarutthAna ke lie. jo mArga apanAyA jAnA cAhie vaha asatmArga nahIM honA cAhie aisA kAlidAsa kA mAnanA hai| ata: 'kAmadahana' evaM 'rativilApa' ke bAda, paJcama-sarga se sahI praNayakathA kA Arambha hotA hai| pArvatI apane hRdaya se rUpasampatti kI nindA karatI hai (nininda rUpaM hRdayena pArvatI0 5-1), aura apanI asmitA ke bala para, apane sahaja sattva ko prakaTa karake abhISTa pati kI prApti ke lie udyata hotI hai| zivapArvatI ke milana meM, aba devarAja indra yA kAmadeva jaisI koI tIsarI sattA kAryarata nahIM hai| eka ora se nAyaka ne jo kahA hai ki - "na pApavRttaye rUpam (bhavati)" to dusarI ora se nAyikA ne bhI manogata bhAva se yaha spaSTa kara liyA hai ki - "priyeSu saubhAgyaphalA hi cArutA" (ku0 5-1) arthAt vahI saundarya saundarya kahA jA sakatA hai ki jo apane priya vyakti ko prasanna kara sake ! iSTa vyakti kA prema jIta na sake vaha (deha)saundarya saundarya hI nahIM hai| priyavyakti kI, yAne saubhAgya kI jo prApti karA de vahI to sahI artha meM cArutA hai / bahiraGga cArutA yadi priyavyakti kI prApti na karA sake to, vaha cArutA For Personal & Private Use Only

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86 vasantakumAra bhaTTa SAMBODHI kahalAne ke yogya hI nahIM hai| apane sAmane hI kAmadeva ko kSaNArdha meM bhasmasAt hote hue dekhakara pArvatI ko jo uparyukta jIvanadarzana prApta huA hai, aura jIsake AdhAra para vaha tanika bhI nirAza na hote hue kaThora tapazcaryA ke lie saMnaddha hotI hai vaha paJcama sarga kA pratipAdya-viSaya hai| ataH kumArasambhava kAvya ke isa kendravartI sarga para vallabhadeva ne jo TIkA likhI hai, usakA parIkSaNa bhI vizeSarUpa se karanA cAhie : iyeSa sA kartumavandhyarUpatAM samAdhimAsthAya tapobhirAtmanaH / avApyate vA kathamanyathA dvayaM tathAvidhaM prema patizca tAdRzaH // (ku0 5-2) "pArvatI ne (aba) tapa ke dvArA samAdhi meM baiThakara, apane rUpa ko avandhya (saphala) banAne ke lie icchA kI / kyoMki dUsarI kauna sI vidhi se "vaisA prema aura vaisA pati" prApta ho sakatA thA ?". . arthAt aba pArvatI kI dRSTi se tapazcaryA eka hI to mArga bAkI bacA thA / yahA~ para zloka ke caturtha-caraNa ko spaSTa karate hue vallabhadeva ne likhA hai ki - yataH anyathA tapasA vinA [tathAvidhaM] tAdRzaM dehArdhadAnanidAna prema, tAdRzaH caturdazabhuvanAdhipatiH patiH bhagavAn mahezvara iti katham etat dvayam [avApyate] samAsAdyate / / yahA~ para 'patizca tAdRzaH' kI vyAkhyA 'caturdazabhuvanAdhipatiH' ke rUpa meM kI gaI hai - vaha dhyAnAspada ___ dUsarI aura cAritravarddhana ne jo vyAkhyA likhI hai, vaha ina zabdoM meM hai :- kiM taddvayam ? tathAvidhamarddhazarIrahAri prema, tAdRzaH sakalalokArAdhyaH patizca / yahA~ para 'patizca tAdRzaH' kI vyAkhyA 'sakalalokArAdhyaH' zabda se kI gaI hai / aba mallinAtha apanI 'saJjIvinI' meM kyA likhate haiM ? to dekhie yenArdhAGgaharA harasya bhavediti bhAvaH / tAdRzaH patizca yo mRtyuMjaya iti bhAvaH / dvayameva khalu strINAmapekSitaM yadbhartRvAllabhyaM jIvadbhartRkatvaM ceti / tacca tapazcaraNaikasAdhyamiti nizcikAyetyarthaH / / yahA~ para mallinAtha ne jo 'tAdRzaH patiH' kI vyAkhyA kI hai, vahI kAlidAsa ke abhISTArtha ko prakaTa karanevAlI hai / kyoMki pArvatI jisako pati ke rUpa meM prApta karanA cAhatI thI, vaha zaGkara 'caturdazabhuvanAdhipati' yA 'sakalalokArAdhyaH' hone ke kAraNa spRhaNIya yA varaNIya nahIM the, vaha 'mRtyuMjaya' hone ke kAraNa hI pArvatI ke lie spRhaNIya evaM varaNIya the / (4) mahArhazayyAparivartanacyutaiH svakezapuSpairapi yA sma dUyate / azeta sA bAhulatopadhAyinI, niSeduSI sthaNDila eva kevale // (ku0 5-12) For Personal & Private Use Only

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Vol. XXVIII, 2005 kumArasambhava kI 'saJjIvinI' TIkA kA svArasya - arthAt - "apane kezakalApa se bikhare hue puSpa se bhI jo kaSTa kA anubhava karatI thI, vaha (pArvatI) tapazcaraNa ke daurAna bAhulatA kA upadhAna banA ke sotI thI evaM binA ghAsavAlI bhUmi ke Upara baiThatI thI / " : [sA] yahA~ para zloka ke uttarArdha meM donoM pAda meM eka eka kriyAvAcakapada ['azeta' evaM 'niSeduSI'] AyA huA hai | ataH 'pAdAntaM vAkyam' kI zailIvAlI vAkyaracanA dikhAI par3atI hai / parantu TIkAkAra vallabhadeva ne aise sarala svAbhAvika anvaya ko chor3akara nimnokta prakAra kI vyAkhyA likhI hai| asau tadA [bAhulatopadhAyinI ] bhujalatAmupadhAnIkRtya niSeduSI niSaNNA upaviSTaiva hastamUlaM bhUmAvAropyA'vaSTabhya, yato yoganidrA samAdhau upaviSTaiH kriyate // kevale nirAvaraNe zAdvalarahite / sthaNDile sthale eva [azeta ] adhaH suSvApa // 87 isa TIkA ko dekhane se spaSTa ho jAtA hai ki vallabhadeva ne kaise dUrAnvaya kA AzrayaNa kiyA hai| isa TIkA ke anusAra zloka ke uttarArdha meM do vAkya aise ho sakate haiM (1) sA bAhulatopadhAyinI niSeduSI aura (2) kevale sthaNDila eva (sA) azeta / arthAt pArvatI apane hastamUla ko bhUmi para Aropita karake baiThatI thI / kyoMki samAdhi avasthA meM jo yoganidrA siddha kI jAtI hai, vaha baiThakara siddha kI jAtI hai / aura tRNarahita jamIna para pArvatI zayana karatI thI / isa taraha dekhA jAtA hai ki vallabhadeva kI vyakhyA 'durvyakhyA' kI koTi meM pahu~ca jAtI hai / yahA~ para mallinAtha kI TIkA sahaja, sundara aura ekadama vizada hai : " sA devI bAhulatAmupadhatta upadhAnIkarotIti bAhulatopadhAyinI satI kevale saMstaraNarahitaM sthaNDile bhUmAvevAzeta zayitavatI, tathA niSeduSyupaviSTA ca " // 10 arthAt mallinAtha ne 'niSeduSI' jaise 'kvasu' pratyayAnta zabda ko pArvatI kA vizeSaNa banAkara vAkyArtha aise nikAlA hai :- "bAhulatA kA upadhAna banAnevAlI pArvatI saMstaraNarahita bhUmi para hI zayana bhI karatI thI aura baiThatI bhI thI // " yaha anvaya pUrNatayA vyAkaraNa sammata bhI hai aura svAbhAvika bhI hai / (5) zucau caturNAM jvalatAM havirbhujAM zucismitA madhyagatA sumadhyamA / vijitya netrapratighAtinIM prabhAmananyadRSTiH savitAramaikSata // ( ku0 5-20 ) isa zloka meM, paJcAgni tapa:sAdhanA kA varNana hai| pArvatI ne apanI agalabagala meM, AgepIche, cAroM dizA meM agni prajvalita kI, aura usake bIca meM khar3e khar3e sUryabimba meM dRSTi sthira kI ! aba isa zloka kI vyAkhyA likhate samaya vallabhadeva ne likhA hai ki - [zucau] ASAr3he mAsi [jvalatAM] dedIpyamAnAnAM caturNAM [havirbhujAM] agninA [madhyagatA ] madhyasthA satI devI....sUryam [aikSata] adrAkSIditi paJcAgnitapa:sAdhanA kathitA // For Personal & Private Use Only

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88 vasantakumAra bhaTTa SAMBODHI yahA~ para vallabhadeva ne 'zucau' zabda kA artha "ASAr3ha mAsa" kiyA hai| dUsarI ora mallinAtha ne usakA artha "grISma Rtu meM" aisA kiyA hai| vAstava meM 'zuci' zabda kA artha dene meM donoM TIkAkAra sahI haiM / kyoMki amarakoSa kI rAmAzramI TIkA meM likhA hai ki zucigrISmAgnizRGgAreSvASAr3he zuddhamantriNi / jyeSThe ca puMsi dhavale zuddhe'nupahate triSu // yahA~ para 'zuci' zabda ke aneka arthoM kA saMkalana kara diyA gayA hai| isako dekhate hue 'zuci' zabda kA jo artha vallabhadeva ne diyA hai aura mallinAtha ne diyA hai, vaha donoM sahI haiM / parantu vallabhadeva svayaM jaba apanI TIkA meM likhate haiM ki isa zloka (5-20) meM pArvatI kI paJcAgnitapaH sAdhanA kA kathana hai, to sandarbha kI dRSTi se to yahA~ 'grISma Rtu' aisA hI artha lenA caahie| yadi 'ASAr3hamAsa' aisA artha liyA jAyegA to, vaha samaya to varSARtu kA hai| svayaM kAlidAsa ne hI likhA hai ki ASADhasya prathamadivase meghamAzliSTasArnu / vaprakrIDApariNatagajaprekSaNIyaM dadarza // (-meghadUtam-2) ata: pArvatI ne jo apane cAroM ora agniprajvalita kiyA hai, vaha ASAr3ha mAsa meM nahIM, grISmaRtu meM kiyA hai / ASAr3ha meM to bAdaloM se sUrya bhI AcchAdita ho jAtA hai, ata: paJcAgni sAdhanA ASAr3ha meM kaise siddha hogI / isI ko 'durvyAkhyA' kahI jaayegii| uparyukta eka hI udAharaNa se dekhA jA sakatA hai ki, kevala eka zabda kA yadi 'sAndarbhika artha kyA ho sakatA hai ?' isakA vicAra nahIM kiyA jAtA hai to kAvya ko kitanI bar3I hAni ho sakatI hai| 'zucau' zabda kA artha 'grISmaRtu" na karake, 'ASAr3he mAsi' kiyA jAyegA to pArvatI kI ugra tapazcaryA kA varNana ekadama zithila ho jAyegA / Age calakara, pArvatI kI parIkSA lene ke bAda bhagavAn zaGkara prasanna hote hai aura kahate hai ki- adyaprabhRtyanavamAGgi (adyaprabhRtyavanatAGgi) tavAsmi dAsaH / krItastapobhiriti vAdini candramaulau // (ku0 5-86) yahA~ para pArvatI ke jisa ugra tapazcaraNa se zaGkara apane ko kharIdA gayA 'dAsa' batAte haiM, vahA~ paJcAgni sAdhanA kA tapazcaraNa ASAr3ha meM nahIM, grISma Rtu meM hI kiyA gayA honA cAhie // isa bAta ko dhyAna meM lekara mallinAtha kahate haiM ki - "bhAratI kAlidAsasya durvyaakhyaavissmuurchitaa|" aura isI lie mallinAtha ko 'saJjIvinI' TIkA likhane kI AvazyakatA dikhAI par3I hai| For Personal & Private Use Only

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Vol. XXVIII, 2005 kumArasambhava kI 'saJjIvinI' TIkA kA svArasya pAdaTippaNI :1. kumArasambhavam, (saJjIvanyA TIkayA sametam), saM.. vAsudeva la. paNazIkara, nirNayasAgarapresa, muMbaI, 1912, (pR. 5). 2. kumArasambhavam, (zrI AnandadevAyanivallabhadevaviracitayA paJjikayA sametam), saM. DaoN. gautama paTela, ahamadAbAda 1986, pR. 110. kumArasambhavamahAkAvyam, (mallinAtha, cAritravardhana evaM sItArAma kRta TIkAtrayatilakitam), prakA.. nAga prakAzaka, dillI reprint 1989 (pR. 82). 4. kumArasambhavam, saM0 gautama paTela, (pR0 99) 5. kumArasambhavam, (nAgaprakAzaka), (pR0 74) 6. kumArasambhavam, saM0 gautama paTela, (pR0 135) 7. kumArasambhavam, nAgaprakAzaka (pR0 102) 8. tadeva (pR0 102) 9. kumArasambhavam, saM0 gautama paTela, (pR0 139) 10. kumArasambhavam, nAgaprakAzaka, (pR0 106) 11. kumArasambhavam, saM0 gautama paTela, (pR0 143) 12. amarakoSaH (kAlavarga 4-16) ke anusAra vallabhadeva ne artha 'ASAr3hamAsa' diyA hai| (pR. 49) - amarakoSaH, saM. vAsadeva paNazIkara caukhambA saMskRta pratiSThAna, dillI (dvitIyAvRtti) 1987 13. amarakoSaH (svargavarga-1-56) kI 'rAmAzramI' TIkA meM agni ke 34 paryAyavAcI nAmoM meM eka 'zuci' bhI hai, aura vahA~ TIkA meM zuci kA eka artha 'grISma' diyA hai / (pR. 24) For Personal & Private Use Only

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vartamAnakAle saMskRta-sAhityasya rAjakIyakSetre upAdeyatA maNibhAI I. prajApati rAjanItiviSayakaM dharmazAstrapurANAdi saMskRtasAhityaM rAjakAryaviSayeSu sarvakAlopayogiprAmANikaM svarUpaM bhajate / vaidikavAGmayaM vizvamAtrasya prAcInatamaM sAhityamasti / tatra - veda - dharmazAstra-purANAdi-grantheSu rASTraparikalpanAyAH rASTrarakSAyAH rASTrAbhyudayopAyasya rAjakIya kSetra - pariSkAra - saMvardhanAdisambandhitavibhinnasandarmANAJca vistRtA carcA milati / rAjakarmasambaddhaM sarvamapi svarUpajAtaM rAjanIteH rAjavyavahArasya vA maulikaM siddhAntasvarUpaM cAtra nirdiSTamasti / adhunA samagre'pi deze vizeSataH rAjakIyakSetre bhogavAdisaMskRteH sAmrAjyaM vartate / rAjyalipsA, matavAdaH, jAtibodho'rthabodhazca sarvopari vidyante / ato naitikaM pradUSaNaM yatra-tatra sarvatrAvalokyate / etatkRte rAjakIya pradUSaNanivAraNAya dharmazAstra - purANAdi - grantheSu prabodhitaM rAjacaritaM rAjadharmo vA khalu nidAnabhUtaM nidarzanamiti dharmazAstra - purANAdi - sAhityasyopAdeyatA / bhAratIya-sAMskRtika-paramparAyAM 'dharmaH' zabda AcArazAstrasadRze vyApakArthe prayukto'sti / mahAbhAratakaNvaparve (a. 59) dharmasya paribhASA tu IdRzI prApyate "dhAraNAd dharmamityAhurdharmo dhArayate prajAH / yat syAd dhAraNasaMyuktaM sa dharma iti nizcayaH // ( zlo0 58 ) mAdhavAcAryeNa parAzarasmRtiTIkAyAM dharmazabdasya vyAkhyA itthaM kRtA - abhyudayaniH zreyase sAdhanatvena dhArayati iti dharmaH / mahAbhArata - zAntiparve (60 - 7-8) sArvavarNika - dharmasya lakSaNAni nirUpitAni akrodhaH satyavadanaM saMvibhAgaH kSamA tathA / prajanaH sveSu dAreSu zaucamadroha eva ca / ArjavaM bhRtyabharaNaM navaite sArvavarNikAH // dharmasya anekAni svarUpANi santi / tatra ekaM svarUpamasti rAjadharmaH rAjanItiH vA / rAjanItimapi dharmapariveze prastuyA'smAkaM dharmazAstrakAraiH purANakAraizca zAsanavyavasthAyAM udAttatAyAH parizuddhezca AgrahaH kRtH| tattu adyatanIyAnAM rAjapuruSANAmarthe prerakasvarUpaM mArgadarzakasvarUpaM vA bhavitumarhati / IdRzaiH kAraNaiH rAjadharmo dharmazAstrIyagranthAnAM purANAnAM ca eko mukhyo viSayo bhavati / -- For Personal & Private Use Only

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Vol. XXVIII, 2005 vartamAnakAle saMskRta-sAhityasya rAjakIyakSetre upAdeyatA 91 prAcInarAjanItiviSayakA: katipayA ullekhA atharvavede prApyante / tatra rAjasabhAyA lokasabhAyAzca ullekho milati / atharvapariziSTAtharvavedIyakauzikasUtrAdiSu rAjanIteH carcA saJjAtA / dharmamiva arthazabdasyA'pi vyApako'rthaH saJjAtaH / phalato'rthazAstrIyagrantheSu rAjanItiviSayo'pi samAviSTo'sti / kAmasUtre (1-1-7) uktam - bRhaspaterAdhikArikam / kintu bRhaspaterarthazAstrIyagrantho'dhunA nopalabhyate / muktikalpatarau bRhaspatiH sarvazreSTharAjanItijJarUpeNa mAnitaH - nItibRhaspatiproktA... parA / mahAbhArata-vanaparve'pi draupadIH kathayati - nIti bRhaspatiproktAM bhrAturme grAhayatpurA / kauTilyArthazAstraM tu rAjanIteH prasiddho granthosti / mahAbhArate zAntiparvasyAnuzAsanaparvasyAnekeSvadhyAyeSu bhISmAcAryeNa dharmazAstranirUpita-rAjanItiviSayakavicArANAM vistareNa vaijJAnika vizleSaNaM kRtamasti / rAjJA dharmAnusAreNa zAsanavyavahAraH kartavya iti tatra pratipAditam / ataH paraM rAjanItisambandhi-prAcIna-granthAnAmAdhAreNa likhiteSu uttaravartigrantheSu maNDalezvararacito rAjanItiratnAkaraH', vIramitrakRtaH 'rAjanItiprakAzaH', kAmandakakRtaH 'nItisAraH', nIlakaNThabhAskarakRtaH 'nItimayUkhaH', somadevakRtaM 'nItivAkyAmRtam', somezvarakRtaH 'mAnasollAsaH,' kezavapaNDitakRtA 'daNDanIti: ityAdayo granthAH prasidhAH / etatsarvagranthAnAM sAmagrImAkalya kAzIprasAdajAyasvAlena Hindu Polity nAmako'bhyAsaniSTho grantho racitaH / / ___dharmo'rthaH kAmazca iti bhAratIyajIvanasya sArabhUtaM vargatrayam / manusmRtikAraH kathayati yad dharmapUrvakaM arthaH kAmazca sAdhanIyau, dharmavijitau arthakAmau parityajet - dharmArthAvucyate zreyaH kAmArthoM dharma eva ca / __ artha eveha vA zreyastrivarga iti tu sthitiH // (manu. 2224) bArhaspatyasUtramapi kathayati yad rAjanIteH phalaM dharmArthakAmAvAptiH / (2-43) saptAGgarAjyasya vistareNa carcA kRtvA'nte kAmandIya upasaMharati gRhItametannipuNena mantriNA trivarganiSpittimupaiti zAzvatIm // dharmazAstrakArANAM suspaSTaM matamasti yad rAjye dharmasya sarvoparisattA vartate / rAjA khalu dharmasiddhyarthaM sAdhanamAtraM ca / bRhadAraNyakopaniSadi kathitaM yad dharmaH khalu rAjJAmapi rAjA - tadetat kSatrasya kSatraM yaddharmaH / tasmAddharmAtparaM nAsti / atho abalIyAn balIyAMsamAzaMsate dharmeNa / yathA rAjA evam / arthazAstre dharmazAstreSu purANeSu ca rAjadharmasya pramukhAH siddhAntA nirUpitAH (1) saptAGgarAjyam (svAmyamAtyo, janapado, durga, kozo, daNDo, mitram ca), (2) SADguNyam, (3) trizaktiH, (4) upAyAH, .(5) vyavahArAzca / purANAni saptAGgaM rAjyaM darzayanti - For Personal & Private Use Only

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92 ___ maNibhAI I. prajApati SAMBODHI svAmyAmAtyau janapado durgaM daNDastathaiva ca / kozo mitraM ca dharmajJa saptAGgaM rAjyamucyate // (matsya. 220/19) sarvAtizAyimahattvapUrNamaGgamasti rAjA svAmI vA / svAmyAdhAritAni SaDaGgAni / ata eva matsyapurANaM rAjAnaM rAjyasya mUlaM eteSu saptAGgeSu kathayati / yathA mUlaM rakSyaM tathaiva rAjA'pi rakSyaH / saptAGgasya rAjyasya mUlaM svAmI prakIrtitaH / tanmUlatvAt tathAGgAnAM sa tu rakSyaH prayatnataH // (matsya. 220/20) asmin tasmin vA pradeza rAjJa AvazyaktA kathamupasthitA zAsanavyavasthAyA udbhavaH kimarthaM kena kAraNena vA saJjAta iti viSaye uttaraM tu rAjanIti-purANagrantheSu prApyate / asya sambandho daNDenAsti, ato rAjanIteraparanAmadheyamasti 'daNDanItiH' / manusmRtyanusAraM mAtsyanyAyena yadA arAjakatA prasRtA tadA niyaMtraNAya daNDasya rAjJo vA AvazyakatA upasthitA / phalasvarUpeNa daNDasvarUpo daNDadhArirAjA vA rAjA samAgataH / mAtsyanyAyenAmibhUtairjanairmanuvaivasvataH svarAjA kRtaH iti purANAni kathayanti / matsyapurANe (a. 225) tu daNDanItermahimAgAnamasti / rAjA tu daNDadharo yataH saH tu aniyaMtritajanAn niyaMtrayati vazIkaroti vA / abhadrAn anItikartRn ca daNDitAn karoti - yasmAd daNDo damayati durmadAn daNDayatyapi / damanAd daNDanAccaiva tasmAd daNDaM vidurbudhAH // (matsya. 225/17) daNDazaktiya'STiM rASTraM ca dharmasImAyAM dhArayati, daNDayAn daNDayati, sarvasya kalyANaM vistArayati ca / IdRzyA bhAvanayA daNDadhAriNo rAjJaH prathA astitvamAgatA syAt / dharmazAstrapurANAdiparizIlanena jJAyate yad yasmin zAsanaM kartuM prajAyA rakSAM kartuM kSamatA syAt saH ko'pi brAhmaNo vA kSatriyo vA rAjA bhavitumarhati iti manyate sma / dharmazAstrIyagranthAnanusRtya purANAnyapi rAjAnaM devasvarUpaM devAMzisvarUpaM vA darzayanti / bhAgavata (4/12/26-27), agni (226/17-20), mArkaNDeya (27/21-26) ityAdiSu purANeSu rAjJo devAMzAnAM carcA prApyate / matsyapurANakAraH kathayati yad brahmaNA sarvabhUtAdirakSArthaM daNDaprayogAya devebhyaH aMzAn gRhItvA rAjA sRSTaH - daNDapraNayanArthAya rAjA sRSTaH svayambhuvA / devabhAgAnupAdAya sarvabhUtAdiguptaye // (matsya. 226/1) agnipurANe (a. 226) rAjJaH tulanA sUrya-candra-vAyu-kubera-varuNAdibhiH saha kRtA / yathA - dhanadhArA pravarSitvAd devAdau varuNaH smRtaH / utsAhamaMtrazaktyAdyai rakSed yasmAddharistataH // (agni. 226/20) tathaiva matsyapurANasya 226 tame adhyAye rAjA vividhadevavratadhAraNakartA devakAryakartA ca For Personal & Private Use Only

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93 Vol. XXVIII, 2005 vartamAnakAle saMskRta-sAhityasya rAjakIyakSetre upAdeyatA nirupito'sti / asya tAtparyametadasti yad rAjJo mahattvaM devatulyamasti / ataH tasya kAryANyapi devasadRzAni zivakarANi bhaveyuH / devAMzirAjJaH siddhAntAnusArema kAlAntare kSatriyarAjaparivAraiH svasambandhaH sUryavaMzena candravaMzena saha mAnita iti DaoN. pI. vI. kANemahodayAH kathayanti / IdRzaiH kAraNaiH saMskRtanATyaSu rAjJe 'deva' iti sambodhanaM bhavati / sarve'pi rAjAjJAM vazavartino bhaveyuriti vicAreNa rAjA devasadRzo gaNitaH / ekato dharmazAstrapurANAdizAstraiH rAjJe devasadRzaM sarvoccasthAnaM dattaM tathApi anyataH kutsivakarmANaM rAjAnaM sihAsanabhraSTakaraNAya vyavasthA'pi pradarzitA'sti / matsyapurANe uktaM yad bahavo rAjAna auddhatyabhraSTAcAravazAt anucarasvajanaiH saha rAjyAt niSkASitA naSTAzca / anekai tivaniyasampannaiH svAmibhivinayena punaH rAjyazrI: sampAditA - bahavo'vinayAd bhraSTA rAjAnaH saparicchadAH / . vanasthAzcaiva rAjyAni vinayAt pratipedire // (matsya pu. 215/53) sarvAdhikArirAjA yadi aniyaMtrita ucchRkhalo bhavettarhi rASTra prajAyAM ca atyAcArasyArAjakatAyAH sAmrAjyaM prasaret / IdRzaM na syAt tadarthaM purANAni rAjAnaM vadhyo'pi manyante / zukranItisAre uktaM yad yo rAjA prajAM pIDayet dharmabhraSTakAraNaM bhaved vA so'vazyaM rAkSasAnAM aMzabhUto'sti / manusmRtau (7/111-112) kathitaM yad yo rAjA prajApIDanaM karoti so jIvanaparivArarAjyabhraSTo bhavati / adharmAcaraNakartu rAjAvenasya brAhmaNaRSibhiH saMhAro'bhavaditi kathA bhAgavatAdipurANeSu prApyate / etena spaSTaM bhavati yat AdhunikarAjakIyakSetrasya pariSkArArthamapi dharmazAstrapurANaparizIlanaM rAjupuruSairanivAryam bhavati / purANa-dharmazAstreSu rAjJo'dhikArANAmapekSayA tasya karttavyakarmANyoparivizeSo bhAro nikSipto'sti / katipayeSu sthAneSu rAjA prajAyAH sevakarUpeNa nirUpito'sti / rAjA tu sarvazAstreSu nipuNaH syAt / dharmazAstrapurANagrantheSu kathitaM yad rAjJA AnvIkSikI (sAMkhyAdiH), trayI (vedatrayI), vArtA (kRSi-pazupAlanaM vANijyaM ca) daNDanItiriti vidyAcatuSTayI adhyetvyaa| agnipurANe'pyuktaM yad rAjakumAraM dharmArthakAmazAstrANi dhanurvedaM ca zikSayet rAjaputrasya rakSA ca kartavyA pRthivImRtA / dharmArthakAmazAstrANi dhanurvedaM ca zikSayet // (agni. 225/1) matsyapurANakAro'pi kathayati yad rAjJA vedavidbhyo vedatrayI-daNDanItirAnvIkSikAtmavidyAH sampAditavyAH, lokato vArtAjJAnaM prApnuyAt ca / traividhebhyastrayI vidyAM daNDanItiM ca zAzvatIm / AnvIkSikI tvAmbhavidyAM vArimbhAJca lokataH (matsya. 215/54) - dharmazAstrapurANeSu rAjJaH sadguNasUciH prApyate / matsyAdipurANeSu vidhAnamasti yad rAjA tu ariSaDvarga (kAmakrodhamadalobhAn) tyajet / (220/14) vibhinnaparisthitisandarbha rAjJo vyavahAraH kIdRzaH syAt iti viSaye matsyapurANe (a. 215) nirUpitaM yad rAjA tu bakavat cintayet, siMhavat parAkramet, zUkaravat dRDhaM For Personal & Private Use Only

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94 maNibhAI I. prajApati SAMBODHI prahareta, sadaiva ca kAkavat satarko bhavet / rAjA tu zikhivat citrAkRtiH, zvAnavat ananyabhaktaH, pikavat mRdubhASI syAt / dharmazAstrapurANAdigrantheSu rAjJaH kartavyAni nirdiSTAni / tAni santi (1) prajAyA rakSaNaM pAlanaM ca, (2) varNAzramadharmasya rakSA, (3) duSTebhyo daNDapradAnam, (4) nyAyyAcaraNaJca / saMgrAmeSvanivartitavyaM prajAnAM paripAlanam / zuzrUSA brAhmaNAnAM ca rAjJAM niHzreyasaM param // varNAzramavyavasthApana tathA kAryaM vizeSataH // (matsya. 215/61-62) ataH paraM rAjJaH paramaM kartavyamasti yat saH tu chAtrAn, viduSaH, brAhmaNAn yAjJikAn ca paripAlayet / matsyapurANe (215/58) agnipurANe (a. 223) ca spaSTarUpeNoktaM yad yasya rAjJaH rAjye vidvAMso vaijJAnikA vedajJAzca bubhukSitAH, tasya rAjyaM vyAdhi-duSkAla-taskaraizca nazyati / ato vidyAmAcAraM ca parIkSya rAjJA teSAbhAjIvikAyAH prabandhaH kartavyaH / rAjA asahAya-vRddhAMdha-vidhavAdInAM yogakSemaM parikalpayet - . kRpaNAnAthavRddhAnAM vidhavAnAM pAlanam / yogakSemaM ca vRttiM ca tathaiva parikalpayet // (matsya. 215/62) jalAzaya-sabhAbhavana-mandirAdInAM nirmANakArya rAzaH kartavyaM mAnitam / mArkaNDeyapurANe (130/3340) mAtAmahI rAjAnAM kathayati-rAjJaH zarIraM na tu AnandapramodAya, kintu kartavyapAlanAya, pRthivIrakSaNAya, kaSTasahanAya ca nirmitamasti / rAjJA na tu bhAgyasya kintu puruSArthasyAvalambanaM kartavyamiti prabodho'gnipurANe zrUyate / sarvANi karmANi khalu bhAgyapuruSArthAdhInAni; yatastasmin daivo'cintyaH, kintu puruSArthe kriyA bhavati / rAjJo rAjyamahIzriyaH prajAnurAgaprabhavAH / sarvaM karmedamAyattaM vidhAne daivapauruSe / / tayordaivamacintyaM hi pauruSe vidyate kriyA / janAnurAgaprabhavA rAjJo rAjyamahIzriyaH // (agni. 225/33) rASTrIyatAyAH sambandhaH zAsanavyavasthayA rAjanItyA vA vartate, ato rASTrIyabhAvanAyAH carcA'pi atra apekSitA'sti / DA. pI. vI. kANemahodayena prAcInabhAratasya rASTrIyatAviSaye yat kathitaM tattu cintyam / dharmazAstrasya itihAse kANemahodayAH nirUpayanti yat-"prAcInabhArate AdhunikyA rASTrIyatAyA bhAvanA nA'sIt / granthakAraiH rAjyasyollekhaH kRtaH rASTaM ca tasyaikaM tattvaM svIkRtam, kintu teSu lokeSu rASTrIyabhAvanAyAH pUrNAbhAvo vartate sma / tailaukaiH rASTraikyArthaM na ko'pi prayatnaH kRtaH / " etadviparItaM vayaM kathayituM samarthA yat prAcInamadhyakAlInabhArate rASTrIyabhAvanAyAH prAdurbhAvo'bhavat / tatsamarthanAya vipulamAtrAyAM paurANikI-sAmagrI saMskRtasAhitye prApyate / For Personal & Private Use Only

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Vol. XXVIII, 2005 vartamAnakAle saMskRta-sAhityasya rAjakIyakSetre upAdeyatA 95 vastuto rASTrasya prazAsanikasuvyavasthArthaM surakSA-saMrakSaNArthaM ca purANAdigrantheSu rAjadharmasya rAjanItervA nirUpaNaM kRtamasti / purANeSu bhAratabhUmevibhinnarUpeNa prazastiparakaM varNanaM samupalabhyate / purANakArAH svarASTrasyAkhaNDatAM svasaubhAgyaM ca dezabhaGgaM durbhAgyaM ca manyante / kulahInAM parapuruSakAmAyamAnAM patnI duvyasanI putraM ca dRSTvA yathA duHkhamutpadyate tathaiva duHkhasyAnubhUtiH pradezasya chinnabhinnasthityAM saJjAyate iti guruDapurANe'pyuktam - dhanyAste ye na pazyanti dezabhaGga kulakSayam / paracittagatAndArAn putraM durvyasane sthitam // (garuDa0 pUrva0 115/3) paurANikapAtrebhyo rAjadharmasya rAjanIterupadazo'ntatogatvA rASTrasaMrakSaNAyaiva / rASTrasamRddhikArakasya prajAtuSTipuSTikArakasya rASTranAyakasya purANakArAH prazaMsAM kurvanti / rASTrarakSArthaM samRddhiprAptyarthaM ca viprairucyAryamANamoMkAra zabdaM prati AsthA prakaTitA'sIta - oMkArazabdo viprANAM yena rASTra pravardhate / sa rAjA vardhate yogAd vyAdhimizca na vadhyate // (garuDa. pUrva. 111/15) rAjJaH rAjadharmAntargatAni kartavyAnyapi dharmazAstrIyagrantheSu prApyante / atrisaMhitAyAM rAjJo mUlabhUtAni yajJasvarUpANi kartavyAni darzitAni - duSTasya daNDaH sujanasya pUjA nyAyena koSasya ca saMpravRddhiH / . apakSapAto'rthiSu rASTrarakSA paJcaiva yajJAH kathitA nRpANAm // rAjadharmAnusAraM rAjA nAsti sattApradarzanAya, kintu saH tu kevalaM prajAkalyANAya vratadhArI bhavati / rAjadharmasyedaM tu navanItaM sattvaM tattvaM vA / rAjadharmadvArA rAjJaH karmANi suniyaMtritAni bhavanti / rAjatvamAsIt sarve kArasvarUpaM, prajAprabhutA'sIt tasyAdhArazilA / kauTilyasyArthazAstre rAjJa AdarzabhUtaM svarUpaM IdRzaM nirupitam - prajAsukhe sukhaM rAjJa prajAnAM ca hite hitam / nAtmapriye hitaM rAjJa prajAnAM tu priye hitam // mahAbhAratasya zAntiparve'pyuktaM yat dharmAya rAjA bhavati na kAmaramaNAya tu / mahAbhAratasyAyamupadezaH sAmpratakAle'pyupAdeyo bhavati / yato'dyatanIyA mantriNa rAjAnazca dharmAnusAramAcaraNamakRtvA kevalaM sattAsamRddhiprAptyarthaM svasyAnaMdapramodAya svamantritvaM svarAjatvaM ca suvarNAvasaraM manyante / pakSapAtarahitena rAjJA tu sarvAn prati samAnavyavahAraH kartavyaH samAnarakSA kartavyA ca iti manusmRtiH For Personal & Private Use Only

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96 (9-31) prabodhayati - nAradasmRtirapi itthaM kathayati yathA sarvANi bhUtAni dharA dhArayate samam // tathA sarvANi bhUtAni bibhrataH pArthivaM vratam // maNibhAI I. prajApati pASaNDanaigamazreNIpUgavrAtAgaNAdiSu / saMrakSetsamaM rAjA durge janapade tathA // etena jJAyate yadasmin bhAratavarSe vedAn prati sanmAnabhAvanA'sIt / tathApi ye janA vedAn na manyante sma tAnpratyapi sanmAnabhAvanayA varteta / iyaM tu bhAratavarSasyAsAmpradAyikatA dharmasyedaM tu sArabhUtaM tattva ca / dharmarAjyasya niyamo vartate sma yat rAjadRSTayA sarve nAgarikAH samAnAH samAnAdhikAriNaH santi / purANAdigrantheSu varNite rAjadharme paTTAbhiSekasya mahattvapUrNa sthAnaM vartate / rAjyAbhiSekaH saMskAro manyate sma / mahAbhArate rAjyAbhiSekAvasare rAjA vainyaH pratijJAvacanAni yaduccArayati tattu rAjyAbhiSekasya pAvitryaM prakaTayati, rAjadharmasya sAratattvaM rAjakIyapuruSAn prabodhayati, karttavyaM prati prerayati ca - pratijJAM cAdhirohasva manasA karmaNA girA / pAlayiSyAmyahaM bhaumaM brahma ityeva cAsakRt // yazcAtra dharmo nityokto daNDanItivyapAzrayaH / taptazaGkaH kariSyAmi svavazo na kadAcana // (mahA. zAnti 59, 106 - 108) rAjyAbhiSekavidhiH khalu dIkSA'sIt / mukuradhArirAjA prajApAlanArthaM vratI bhavati / kAmandakIyanItisAre kathitaM yad rAjyAbhiSikto rAjA sarvabhayebhyaH prajAyai abhayavacanaM dadAti prajAnAM paJcadhA bhayam / paJcaprakAramapyetadapohyaM nRpaterbhayam // ( kAmandaka. 5. 82-83 ) ...... SAMBODHI rAjA sadaiva kasyApi prajAjanasyAnyAyadUrIkartA'sIt / asmin viSaye eka ujjvalo dRSTAnto rAjataraGgiNyAM prApyate / kAzmIradezasya rAjJaH candrApIDasya adhikAriNaH daridracarmakArasya kuTiraM dUrIkartuM nirNitavantaH, kintu candrApIDena tasya carmakArasya rakSA kRtA / tenAdhikAriNAM nirNayamapi tiraskRtya daridrarakSaNakAryaM kRtam / mantriNaH kIdRzA bhaveyuH ? asmin viSaye'pi arthazAstrIyagrantheSu carcA prApyate / rAjadharmanirvahaNArthaM sacivAnAM niyuktiranivAryA'sIt sahAyasAdhyaM rAjatvaM cakramekaM na vartate / kurvata sacivAMstasmAt teSAM ca zRNuyAnmatam // ( kau. artha. pR. 12) For Personal & Private Use Only

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Vol. XXVIII, 2005 vartamAnakAle saMskRta-sAhityasya rAjakIyakSetre upAdeyatA kauTilyasyArthazAstre'mAtyasya yogyatAlakSaNAnyapi varNitAni - jAnapada: abhijAtaH svAgraha: kRtazilpaH / cakSuSmAn prAjJaH dhArayiSNuH dakSaH vAgmI pragalbhaH pratipattimAn utsAhaprabhAvayuktaH klezasahaH zuciH maitraH dRDhanizcayaH zIlabalArogyasattvarasaMyuktaH stambhacApalyavarjitaH saMpriyaH vairANAmakartA iti amAtyasaMpat / (kau. artha. pR. 14) manusmRtirapi amAtyasya yogyatAlakSaNAni darzayati - maulAn zAstravidaH zUrAMlabdhalakSAn kulodbhavAn / sacivAn saptacASTau vA kurvIta parIkSitAn // (7-54) rAjJaH parasvAdAyinaH zaThAH rakSAdhikRtAH khalu tiraskAryA eva - rAjJo hi rakSAdhikRtAH parasvAdAyinaH zaThAH / / bhRtyA bhavanti prAyeNa tebhyo rakSedimAH prajAH // ye kAryikebhyo'rthameva gRNIyuH pApacetasaH / teSAM sarvasvamAdAya rAjA kuryAtpravAsanam // (manu. 7/123-124) rAjJaH sevakAnAM prajAM prati kIdRzo vyavahAro yogya iti viSaye'pi kathitam nocchindyAdAtmano mUlaM pareSAM cAtitRSNayA / ucchindanhyAtmano mUlamAtmAnaM tAzca pIDayeta // tIkSNazcaiva mRduzca syAtkAryaM vIkSya mahIpatiH / tIkSNazcaiva mRduzcaiva rAjA bhavati saMmataH // (manu. 7/139-140) Adhunikasamaye etAni lakSaNAni samavekSyAmAtyanirvAcanaM bhavitavyam / arthazAstrIyagranthA asminviSaye. prerakA bhaviturmahanti / sajyAbhiSekamantreSu rASTrasya cetanAcetanatattvebhyo rAjJaH saMrakSaNasya kAmanA prakaTitA / svarASTrasyAMtarikavyavasthAviSaye zatruparAkramasamaye rakSaNakAryaviSaye sudRDhasarvavidhasainyavyavasthAraNadIkSAviSaye ca tatra upadeza pradattaH (agni. a. 218, 242; matsya. 214/226) / svarASTra samRddhaM na kRtvA yo rAjapuruSo rASTranAyako vA vyaktigatasamRddhiH sukhazAnti ca icchati, rASTropekSAM karoti ca, tena rAjJA kRtAni sarvANi yajJAni tapAMsi vyarthAni kathitAni purANAdigrantheSu / yathA - ___kiM yajJaistapasA tasya prajA yasya na rakSitAH / surakSitAH prajA yasya svargastasya gRhopamaH // agnipurANe (223/7) tu spaSTarUpeNoktaM yad rASTrapIDAkaro rAjA narake vasati ciram / prajAbhyaH karagrahaNamapi rAjJAvadhAnapUrvakaM kartavyam / yathA bhramaraH puSpaM na pAtayitvA parAgagrahaNaM karoti, tathaiva rAjJA'pi * prajAnAM pIDA na syAt tathA karagrahaNaM karttavyamiti garuDapurANavacanam - For Personal & Private Use Only

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maNibhAI I. prajApati madhupeva duhed rASTraM kusumaM na pAtayet / vatsApekSa duhetkSIraM bhUmiM gAM caiva pArthivaH // (garuDa. pUrva. 113 / 5) bhAratavarSasyAdhyAtmikasaMskRterrakSaNArthaM rAjabhiH saMskRtivirodhi- daitya-dAnava - mlecchAdibhiranekAH saMgrAmAH kRtAH santi / etAdRzyo'nekAH kathAH prApyante asmAkaM purANakAvyAdigrantheSu / 98 kavikulagurU kAlidAsasya raghuvaMzamahAkAvye raghuvaMzIyAnAM rAjJAM caritrasya varNanavyAjena mahAkavinA teSAM dharmAnukUlaM rAjyazAsanaM pradarzitamasti / raghuvaMzasya prArambhikapadyeSveva kavinA savistaraM raghuvaMzIyAnAM caritraM varNitamasti yatteSAM caritraM dharmazAstrAnukUlamasti / yathA tatroktam - yathAvidhihutAgnInAM yathAkAmArcitArthinAm / yathAparAdhadaNDAnAM yathAkAlaprabodhinAm // tyAgAya saMbhRtArthAnAM satyAya mitabhASiNAm / yazase vijigISUNAM prajAyai gRhamedhinAm // zaizave'bhyastavidyAnAM yauvane viSayaiSiNAm / vArddhakye munivRttInAM yogenAnte tanutyajAm // (raghu. 1/6-8) raghuvaMzIyaH rAjA dilIpaH kIdRza AsIt ? kAlidAso varNayati yat sa rAjA dilIpaH prajAnAM vRddhyarthameva prajAbhyo baliM SaSThAMzarUpaM karamagrahIt, yathA raviH sahasraguNaM dAtuM rasaM jalaM gRhNAti / tasya buddhiH zAstroSvakuNThitA'sIt / tasya zauryamapi nItipuraHsaramevAsIt / dilIpaH khalu praNAnAM yathArthaH pitA'sIt prajAnAM vinayAdhAnAdrakSaNAdbharaNAdapi / sa pitA pitarastAsAM kevalaM janmahetavaH // SAMBODHI sthityai daNDayato daNDyAnpariNetuH prasUtaye / apyarthakAmau tasyAstAM dharma eva manISiNaH // (raghu. 1/24-25) kaviH pradarzayati yad raghuvaMzIyAnAmarthakAmAvapi dharmavadeva AstAm / dharmazAstrIyagrantheSu prastutA rAjanItisiddhAntAH purANeSu kathAmAdhyamena vizadIkRtAH / dharmasvarUpeNa rAjanIteH prastutIkaraNaM tu purANAdigranthAnAM viziSTaM pradAnamasti / idaM tu AdhunikarAjakIyakAryeSu preraNAspadaM bhavitumarhati / ataH niSkarSabhUtaM tathyamidameva yad bhAratIyasaMskRtizevadhi, rAjanIti - rAjadharmasaMvalitaM mAnavahitasampAdanakSamaM dharmazAstrapurANasAhityaM adhunA'pi rAjakIyakSetre sadaivApekSaNIyaM mahattvapUrNaM ca vartate / sarve tathA varteran yathA tasyopekSA na bhavet / For Personal & Private Use Only

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prAkRta-sAhitya meM janasAmAnya kI sazakta abhivyakti jayapAla vidyAlaMkAra dasavIM zatI meM kAvyamImAMsA ke racayitA, sarvabhASAcatura, raghukulacUDAmaNi rAjA mahendrapAla ke guru, kavi tathA sAhityazAstramarmajJa rAjazekhara ne eka nATikA karpUramaMjarI kI racanA kI / saMskRta bhASA meM lakSya yA lakSaNa donoM hI prakAra ke granthoM ke racayitA ne isa nATikA kI racanA prAkata bhASA meM kii| kevala prAkRta meM racI jAne ke kAraNa tathA viSkaMbhaka aura pravezaka na hone ke kAraNa lakSaNAnusAra ise saTTaka kI zreNI meM rakhA gayA / isa saTTaka kI prastAvanA meM rAjazekhara ne isa prazna kA uttara denA Avazyaka samajhA ki saMskRta bhASA meM racanA karane meM samartha hone para bhI unhoMne yaha racanA prAkRta meM kyoM kI / prazna isa bAta ko spaSTa karatA hai ki usa samaya meM prAkRta bhASA meM racanA karanA utanA sammAna janaka nahIM mAnA jAtA thA jitanA saMskRta meM / rAjazekhara apane kAla ke pragatizIla vidvAn kavi the| isa prazna ke uttara meM unhoMne do bAteM khiiN| atthaNivesA te jjebba sadA te jjebba pariNamaMtAvi / uttibiseso kabbo bhAsA jA hoi sA hodu // karpUra. 1-7 - bhASA ke kAraNa parivartana hone para bhI artha to vahI rahatA hai aura zabda bhI vahI rahatA hai / zabda kA svarUpa mAtra parivartita hotA hai / ukti vizeSa kAvya hotA hai bhASA cAhe jo ho / dUsarI bAta unhoMne aura bhI saTIka kahI - parusA saMkkiabaMdhA pAudabaMdho vi hou suumAro / purusamahilANaM jettiamihaMtaraM tettiamimANaM // vahI 1-8 saMskRta meM racanAyeM kaThora arthAt nIrasa hotI haiM, aura prAkRta bhASA meM kI gaI racanA sukumAra arthAt sarasa hotI haiM / jitanA antara puruSa aura strI meM hotA hai utanA hI antara inameM bhI hotA hai| .. prAkRta bhASA meM racanA ke pakSa meM yaha donoM bAteM usa rAjazekhara ne kahIM jo tatkAlIna kAnyakubja ke rAjA mahendrapAla aura bAda meM unake putra mahIpAla kI sabhA ko alaMkRta karate the| vahA~ ve bahuta sammAnanIya the / zaurasenI prAkRta meM nibaddha karpUramaJjarI kA racayitA kauna hai ? sUtradhAra ke isa prazna para pAripArzvika kahatA hai - rajanIvallabhazikhaNDa kauna hai ? raghukulacUDAmaNi rAjA mahendrapAla kA kauna guru hai ? sUtradhAra isa iMgita ko turanta samajha kara kahatA hai - rAjazekhara / kahane kA abhiprAya yaha hai ki ati sammAnanIya For Personal & Private Use Only

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jayapAla vidyAlaMkAra tathA rAjA ke guru rAjazekhara kA ina praznoM ko upasthita karake uttara dene kI AvazyakatA samajhanA yaha dikhAtA hai ki usa samaya meM prAkRta bhASA meM racanA karanA gauravazAlI nahIM mAnA jAtA thA / bharatamuni se lekara dhanaJjaya taka kisI AcArya ne, nATikA ke bheda saTTaka meM bhI kevala prAkRta meM racanA kA vidhAna nahIM kiyA hai / isa sthiti meM rAjazekhara eka abhinava prayoga karanA cAhate the tathA paramparA ko tor3anA cAhate the / saMskRta nATakoM meM prAkRta kA vidhAna zAstra sammata hai / uttama tathA madhyama zreNI ke puruSoM kI bhASA, nATakoM meM saMskRta honI cAhiye / parantu isI zreNI kI striyoM kI bhASA zaurasenI ho / kintu gAthA chanda meM inhIM kI bhASA mahArASTrI prAkRta hotI hai / ranavAsa meM rahanevAle sevakoM kI bhASA mAgadhI hotI hai| ce, rAjakumAra aura seTha loga ardhamAgadhI bolate haiM / vidUSaka prAcyA (gauDadezIya prAkRta) tathA dhUrta loga avantijA bhASA bolate haiM / vIra, yoddhA, nAgarika tathA juAriyoM kI bhASA ( dAkSiNAtyA) vaidarbhI hotI hai| zabara aura zakAdi kI uktiyoM meM zAbarI bhASA kA prayoga hotA hai / uttaradeza ke nivAsiyoM kI bhASA bAhlIka aura draviDa deza ke nivAsiyoM kI bhASA drAviDI hotI hai / AhIroM kI AbhIrI, cANDAloM kI cANDalI, naukara rakha kara jIvikA calAnevAle mallAha Adi kI bhASA AbhIrI athavA zAbarI hotI hai| luhArAdi paizAcI boleM / uttama yA madhyama dAsiyA~ zaurasenI boleM / bAlakoM, napuMsakoM, graha-nakSatroM kA vicAra karane vAloM, unmattoM evaM Atura puruSoM kI bhASA bhI zaurasenI hotI hai / aizvarya meM masta yA daridra tathA jo bhikSuka yA tApasa haiM unakI bhASA bhI prAkRta honI cAhiye / isa prasaMga kI samApti karate hue zAstrakAra kahate haiM ki jo pAtra jisa deza kA ho usakI vahI bhASA honI cAhiye / caudahavIM zatAbdI AcArya vizvanAtha ne sAhityadarpaNa meM saMskRta nATakoM meM prayukta bhASA kA yaha vistRta vivaraNa diyA hai| (sA. darpaNa 6, 159169) / bhASA prayoga kI yaha sArI vyavasthA usa samaya meM upalabdha saMskRta nATakoM meM prayukta bhASA ke AdhAra para kI gaI hai / isa prasaMga ko vistAra se uddhRta karane kA prayojana yaha darzAnA hai ki saMskRta kA dRzya kAvya - sAhitya yadyapi prAkRta bhASA se otaprota hai, vastutaH adhikatara pAtra prAkRta hI bolate haiM, paraMtu phira bhI prAkRta bhASA meM racanA ko heya tathA nimnastara kI samajhanA, tatkAlIna bhadra samAja ke dambha kA sUcaka hai / ziSTajana - samAja ke isI pAkhaNDa ke viruddha rAjazekhara ne AvAja uThAI aura karpUramaJjarI saTTaka kI racanA nATyAcAryoM ke siddhAnta granthoM ke niyamoM ko nakAra kara zaurasenI prAkRta meM kii| isa racanA ke pIche rAjazekhara kI viduSI patnI avantisundarI kA Agraha bhI uparyukta kAraNoM se avazya rahA hogA / isa nATikA kA prathama maMcana avantisundarI ke nirdezana meM hI huA pratIta hotA hai / yaha prayoga saphala to rahA hI rAjA mahendrapAla tathA anya rAjakIya puruSoM kI upasthiti se isakI garimA bhI nizcaya hI bar3hI hogI / 100 saMskRta nATakoM meM prAkRta bhASA kA prayoga tatkAlIna bhadrasamAja kI prAkRta ke prati udAratA na hokara lAcArI thI / dRzyakAvya kI sArthakatA usake abhimaJcana meM hai / prastuti meM Dhera sAre abhinetAoM ko eka maMca para lAkara sAdhanA (zikSita karanA) sarala kAma nahIM hai| tathAkathita bhadrasamAja rAjA jaise ucca pAtra to de sakatA thA / ina bhadrajanoM kI dRSTi meM jo adhama aura choTe pAtra the unheM juTAne ke liye samAja ke isI tathAkathita nimna varga kA mukhApekSI honA lAcArI thI / prAyaH samAja ko citrita karanevAle sabhI nATakoM meM isa varga ke pAtroM kI bharamAra honA svAbhAvika hai / isa varga ke pAtra saMskRta ke vidvAn SAMBODHI For Personal & Private Use Only

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Vol. xxVIII, 2005 prAkRta-sAhitya meM janasAmAnya kI sazakta abhivyakti 101 hoM isakI sambhAvanA na ke barAbara hI hai| ata: nATaka kI prastuti ke liye ina tathAkathita a-bhadra pAtroM kI aparihAryatA thii| isa aparihAryatA ke kAraNa racanAkAra ke liye ina pAtroM ke saMvAdoM ko prAkRta meM nibaddha karanA anivArya ho gayA / inhIM pracalita racanAoM ke AdhAra para lakSaNa granthoM meM nATakoM meM prAkRta bhASA viSayaka nimayoM ko rakhanA par3A / ina nATakoM ke maMcana-kAla meM prAkRta to sabhI samajhate the, saMskRta bhI samajhI to vyApakatA se jAtI thI kintu usakA vyavahAra meM prayoga bhadrajanoM taka hI sImita thA / prAkRta bhASA ke prayoga kI aparihAryatA kA eka aura kAraNa thA / nATakoM meM jo varga prAkRta bhASA meM saMvAda bolatA thA usa varga kI jIvana-zailI kI abhivyakti kA sahaja evaM sazakta mAdhyama unhIM logoM kI bhASA ho sakatI thii| bhadrajanoM kI susaMskRta evaM a-svAbhAvikatA se maNDita bhASA usa varga ke jIvana kI yathArtha prastuti nahIM kara sakatI thii| isa kAraNa, zAstrIya bhASA meM "pravRtti" ke kAraNa se bhI prAkRta ko apanAnA Avazyaka thA / prAkRta bhASA ke prayoga ke pakSa meM eka sazakta kAraNa nATya-prastuti kI vyApakatA kI apekSA bhI thaa| janasAmAnya ko vizuddha parimArjita saMskRta meM grathita racanA, jisa ke maMcana meM unake apane loga hissedAra na hoM, AkarSita nahIM kara sakatI thii| yAtrA prasaMga yA devAlayoM ke utsava ke avasara para prAkRta aura saMskRta bhASA meM milI-julI racanA hI, jisameM unake apane jIvana kI jhalaka unhIM meM se kucha ke dvArA prastuta kI jA rahI ho, Ama logoM ko adhika AkarSita kara sakatI thii| uparyukta kAraNoM ke atirikta saMskRta nATakoM meM prAkRta ke prayoga kA eka prabala kAraNa prAkRta bhASA meM sahaja rUpa se vidyamAna sazakta dhvani-prabhAva rahA / maJcIya prastuti meM laya-tAla ke sAtha ekAkAra AMgika abhinaya meM niyAmaka tattva vAcika abhinaya hotA hai| prAkRta bhASA meM nibaddha saMvAda, dhvani prabhAva ke balabUte prAkRta-janoM ke sAtha jo tAdAtmya sthApita kara sakate the vaha sajI-saMvarI saMskRta meM nibaddha saMvAdoM ke bUte kI bAta nahIM thI / eka udAharaNa se isa bAta ko spaSTa karanA cAhU~gA - IsIsicumbiAiM bhamarehiM suumArakesarasihAI / ___odaMsaanti daamANA pamadAo sirIsakusumAI // zAkuntalam 1-4 bhramaroM ne jinheM dhIme dhIme cUmA hai aura jinakA kesarAnta atyanta komala hai aise zirISa puSpoM ko yuvatiyA~ pyAra se apane kAnoM para sajA rahI haiM / nizcaya hI naTI ne prAkRta meM jaba isa gAna ko prastuta kiyA hogA to raMgazAlA meM sabhI darzakoM kA caitanya rAga-Abaddha ho gayA hogA, ve citralikhita se nizcala hue hoMge / prAkRta meM isa gIti kA dhvani sAmarthya zabdoM ke saMskRta rUpa meM nitAnta zithila ho jAtA / eka aura udArahaNa dekhiye - duSyanta ne haMsapadikA ko pyAra karake bhulA diyA haMsapadikA upAlambha bharI eka gItikA gA rahI hai / prAkRta meM baddha yaha gItikA prema se sarAbora ulAhane ko jisa nipuNatA se abhivyaMjita karatI hai, saMskAraniSpAdita saMskRta zabdoM meM vaha sAmarthya sambhava nahIM / ahiNavamahuloluvo tumaM taha paricumbIa cUamaJjariM / kamalavasaimettaNivvudo mahuara vimhario si Na kahaM // zA0 5-1 For Personal & Private Use Only

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102 jayapAla vidyAlaMkAra SAMBODHI zaharakotavAla aura usake sipAhiyoM ne eka macchImAra ko pakar3a liyA / vaha rAjamudrikADkita aMgUThI ko bAjAra meM becane kA prayatna kara rahA thA / sipAhiyoM dvArA usakI piTAI aura usa avasara para unakA vArtAlApa prAkRta meM nibaddha hone ke kAraNa hI jIvanta ho uThA hai| kucha vAkyoM ko dekhiye - pazIdantu bhAvamizze / Na hage iidishkmmkaalii| kiM zohaNe bamhaNetti kalia raNNA paDigahe diNNe / hage zakkAvadAlabaMtarAlavAsI dhIvale / / pADaccalA ki ammehiM jAdI pucchidA // jANua, phullanti me hatthA imazza vahazza zumaNA pina<< / ..... / giddhabalI bhavizzazi zuNo muhaM vA dekkhizzazi / eze NAma aNuggahe je zUlAdo avadAlia hatthikandhe paDiTThAvide / dhIvaro, mahattaro tumaM piavaassao dANi me saMvatto / kAdambarIsakkhiaM amhANaM paDhamasohidaM icchIadi / tA soNDiApaNaM evva gacchamo / zAkuntala 6 (pravezaka) prAkRta meM nibaddha ina saMvAdoM ko jaba nATakIya abhinaya ke sAtha ve abhinetA, jinakI yaha svAbhAvika bhASA thI, bolate hoMge to raMgazAlA meM baiThe darzakoM kA Ananda sahaja tAdAtmya ke kAraNa apekSAkRta bar3ha jAnA svAbhAvika thA / saMskRta ke pratyeka rUpaka meM aise udAharaNa bhare par3e haiM / cAhe jisa prasaMga ko dekha leM vahA~ prayukta prAkRta isa tathya kI puSTi karegI ki prAkRta bhASA racanAkAroM kI aparihAryatA thI aura ina rUpakoM ke abhinaya meM prANa prAkRta hI phUMkatI thii| saMskRta rUpakoM meM mRcchakaTika prakaraNa janasAmAnya se jur3I ikalautI racanA hai / prAkRta ke prayoga kI dRSTi se bhI yaha racanA itanI samRddha hai ki usa samaya bolI jAne vAlI zAyada hI koI prAkRta ho jisakA isa prakaraNa meM prayoga na huA ho / mRcchakaTika ke vivRtikAra pRthvIdhara ne isa prasaMga ko vistAra se vivecita kiyA hai| nATaka meM sUtradhAra, naTI, radanikA, madanikA, vasantasenA, usakI mAtA, ceTI, karNapUraka, dhUtA, zodhanaka tathA zreSThI ye gyAraha pAtra zaurasenI bolate haiM / vIraka aura candanaka avantikA bolate haiM / vidUSaka kI bhASA prAcyA hai| saMvAhaka, vasantasenA tathA cArudatta ke tInoM ceTa, bhikSu tathA rohasena mAgadhI bolate haiM / zakAra zakArI prAkRta aura donoM cANDAla cANDAlI kA prayoga karate haiM / mAthura dyUtakara DhakkI bolatA hai / yaha DhakkI apabhraMza se milatI-julatI usa kAla kI koI a-saMskRta janabhASA pratIta hotI hai / mRcchakaTika pAMcavI-chaThI IsavI kI racanA mAnI gaI hai| prAkRta-bahula isa racanA kA prayoga janasAdhAraNa ko kitanA AkarSita karatA hogA isakI kalpanA kI jA sakatI hai / yaha svAbhAvika bhI thA kyoMki isa racanA meM vaha saba kucha thA jo Ama AdamI kI pratidina kI jindagI meM hotA hai / isa samUcI prastuti meM Ama AdamI svayaM ko dekhatA thA, apanI jindagI ko dekhatA thA / mRcchakaTika nATaka ke janasAmAnya se jur3Ava kA mukhya AdhAra isa racanA meM prayukta prAkRta thI / do juAriyoM ke kalaha For Personal & Private Use Only

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Vol. xxVIII, 2005 prAkRta-sAhitya meM janasAmAnya kI sazakta abhivyakti 103 kA prasaMga prAkRta ke kAraNa sahaja hI una sAdhAraNa logoM kA apanA bana jAtA hogA jo AjIvikA nahIM milane ke kAraNa dyUtopajIvI banane para majabUra ho jAte the / rAjA kA sAlA zakAra nIca kulotpanna mahAmUrkha pAtra hai / vaha azikSita haiM, dambhI hai, bAta karane kI use tamIz2a-nahIM hai / zakArI prAkRta, jisakI vizeSatA ulaTI-pulaTI UTapaTAMga uktiyA~ hotI haiM zakAra ke caritra se sahI mela khAtI hai| mRcchakaTika meM zakAra ke abhinaya kI prANa yaha zakArI hI hai| ise saMskRta meM parivartita kara dIjiye zakAra kA zakAratva hI samApta ho jAyegA / darzaka isake abhinaya kA bharapUra Ananda zakArI prAkRta ke kAraNa hI le sakate the / eka udAharaNa dekhiye, vasantasenA kA pIchA karate hue kAmAtura zakAra kahatA hai - jhANajjhaNantabahubhUSaNazaddamizzaM, kiM dovadI via palAazi lAmabhIdA / eze halAmi zahazatti jadhA haNUme, vizzAvazuzza bahiNi viaM taM zubhave // mRcchakaTika 1-25 isa prakAra kA koI bhI prasaMga uThAkara dekha lIjiye abhinaya kI prANa prAkRta dRSTigata hogI / vasantasenA kA hAthI khUTe tor3akara mahAvata ko mAra kara upadrava macAte hue rAjapatha para utara AyA / hAthI ke Dara se bhAgatI huI sundariyoM ke pAjeba ke jor3e khisakane lage, maNijaTita karaghaniyA~ TUTa kara bikharane lagI, isa Apasa kI relamapela meM choTe choTe ratnajar3ita hAtha ke kaMgana TUTa TUTa kara girane lge| vicalai NeurajualaM chijjati a mehalA maNikkhaiA / valaA a suMdaradarA saNaMkurajAla-paDivaddhA // 2-19 bhaTTanArAyaNa ke veNIsaMhAra meM dinabhara ke bhayaMkara yuddha meM mAre gaye vIroM ke zavoM se yuddhabhUmi paTI par3I hai / usa dina ke yuddha kI samApti ke bAda rAtri meM rAkSasa aura rAkSasI kA eka yugala bhUkha-pyAsa bujhAne vahA~ AtA hai| unake saMvAdoM kA prAkRta meM honA svAbhAvika hI hai| isa dRzya ke maJcana meM prAkRta ke kAraNa jo prabhAva utpanna kiyA jA sakatA hai vaha parimArjita saMskRta ke prayoga se nahIM kiyA jA sktaa| rAkSasa: - ale, ke maM zahavei ? alA kahaM piyAme vazAgaMdhA / vazAgaMdhe kIza maM zaddAvezI ? lulAzavapANapANamattie laNahiNDastalantagattie / zaddAazi kIzamaM pie pulizazahazzaM hadaM zuNIadI // rAkSasI - ale luhilappiA, edaM khu mae tuha kAlammAdo paccaggahadazza kazza vilAeziNo zalIlAvaavappazudaM ppahUdavazAziNehacikkaNaM koziNaM evva luhilaM aggamezaM a ANIdaM / tA pibAhi Nam / rAkSasaH - zAhu vazAgandhe, zAhu / gahiNi / zohaNaM tue kidaM / baliamhi pipAzie jaM koziNaM luhilaM ANIdaM taM uvaNehi / veNI0 3-3 yaha pUrA prasaMga rAkSasa, rAkSasI kI bhUmikA meM abhinaya karanevAle abhinetAoM ko unakI apanI For Personal & Private Use Only

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104 jayapAla vidyAlaMkAra SAMBODHI prAkRta bolI meM saMvAdoM ke kAraNa jIvanta kara detA hogaa| isa prasaMga ko yadi thor3A abhyAsa karake prAkRta meM vyavadhAna-rahita par3hA jAye to nizcaya hI mAMsa, rudhira aura zavoM kI durgandha pAThaka ko AkrAnta kara legii| yahA~ bIbhatsa rasa kI anubhUti kA mukhya AdhAra yaha paizAcI prAkRta hI hai| dUsarI ora karpUramaJjarI ke dolAjhUlana-prasaMga meM prAkRta bhASA ke kAraNa gIti-saundarya, anuprAsa-mAdhurya aura pada-lAlitya ko eka sAtha anubhava kiyA jA sakatA hai / raNantamaNiNeuraM jhaNajhaNantahAracchaDaM, kalakkaNidakiGkiNI muharamehalADambaraM / vilolavalaAvalIjaNidama siJjAravaM, Na kassa maNamohaNaM sasimuhIa hindolaNaM // karparamaJjarI 2-32 jhUle para jhUlatI huI sundarI kA yaha ramaNIya zabdacitra hai| "usake maNinUpuroM se kaisI mIThI jhaMkAra nikala rahI hai, usakA kaNThahAra kisa prakAra camaka-damaka rahA hai, usakI karaghanI choTe choTe ghughuravoM se kaisI suhAvanI mAluma par3atI hai, usake hilate hue kaMkaNoM se kaisI priya dhvani nikala rahI hai - aisI candramukhI ramaNI ko dekha bhalA kisakA hRdaya mugdha nahIM ho uThatA / " candramukhI karpUramaJjarI ke isa jhUle ne saca-muca prekSAgRha meM upasthita sahRdayoM ko mohita kiyA hogA / isa sazakta sammohana meM prAkRta bhASA . kA anuguMjana spaSTa anubhava kiyA jA sakatA hai| vastutaH bhASA yA bolI, vaha cAhe koI bhI ho kevala arthavAn zabdoM kA samUha mAtra nahIM hotii| bhASA, vaktA ke cintana, soca aura mAnyatAoM ke AdhAra para bane usake samUce vyaktitva kI abhivyakti kA mAdhyama hotI hai / dRzyakAvya rUpaka kA rUpakatva usake saphala prayoga meM hai aura yaha prayoga abhinaya Azrita hai| AMgika, vAcika, AhArya aura sAtvika caturvidha abhinaya kA prANa, inameM layAtmaka sAmaMjasya hai| isa samanvaya ko banAye rakhane kA dAyitva saMvAda arthAt vAcika abhinaya para hai / prAkRta pAtroM ke satya svarUpa kI yathArtha abhivyakti unakI apanI bhASA ke mAdhyama se hI sajIva ho sakatI hai / isa abhivyakti kA mAdhyama prAkRta bhASA hI ho sakatI hai pariSkRta saMskRta nahIM / Upara uddhRta udAharaNoM meM prAkRta meM prayukta zabdoM meM sarvatra isa laya, tAla aura gati ko anubhava kiyA jA sakatA hai / rUpaka ke dasa tathA uparUpaka ke aTThAraha bheda zAstrakAroM ne ginAye haiM / inameM se aneka, vizeSataH uparUpakoM ke udAharaNa gine-cune hI milate hai| rAjazekhara pratiSThita kavi the, ve kAnyakubjezvara ke AdaraNIya guru the / kSatriya kulotpanna unakI viduSI patnI avantisundarI bhI, jinake nirdezana meM karpUramaJjarI saTTaka kA abhimaMcana huA, kama prabhAvazAlI nahIM rahI hoNgii| rAjazekhara ne zAstra kI paravAha na karake vizuddha prAkRta meM yaha racanA kI aura vaha saubhAgya se kAlakavalita bhI nahIM huii| parantu sahasroM varSoM ke i ke itihAsa meM na jAne aura kitane rAjazekharoM ne saTTaka, troTaka, goSThI, rAsaka, zilpaka, prakaraNI, hallIza, bhANa ityAdi kI racanAyeM kI hoMgI / yaha saba racanAyeM Ama logoM kI bhASA prAkRta meM huI hoNgii| apane hI logoM ke bIca Aye dina yaha khelI jAtI hoMgI / jana-sAmAnya kA bharapUra manoraMjana bhI ina krIr3anakoM se hotA hogaa| parantu Aja ye racanAyeM kahIM dikhAI nahIM par3atI, saba kAlakavalita ho giiN| kyoMki ina racanAoM ke racayitA kisI rAjA ke guru nahIM the, bhadrajanoM kA ina racanAoM ko AzIrvAda prApta nahIM thaa| yaha bhI Azcarya For Personal & Private Use Only

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Vol. XXVIII, 2005 prAkRta-sAhitya meM janasAmAnya kI sazakta abhivyakti kI hI bAta hai ki samUce dRzyakAvya - sAhitya kI gaNanA saMskRta sAhitya meM kI jAtI hai| yadyapi usameM prAkRta bhASA aura prAkRta bolane vAle pAtra bharapUra hai / isakA kAraNa, tathAkathita bhadrasamAja kA gaurava aura Ama AdamI kI sadA se svayaM ko choTA samajhane kI mAnasikatA, pratIta hotA hai / prathama zatI ke Asa-pAsa sAtavAhana rAjA hAla ne, jo zAlivAhana nAma se bhI jAne jAte haiM, usa kala meM pracalita prAkRta padyoM kA, jinakI racanA prAyaH gAthA chanda meM hai, saMgraha gAthAsaptazatI nAma se kiyA / prAkRta gAthAoM kA saMgraha, yaha gAhAkoza samaya samaya para samRddha hotA rhaa| rAjA hAla svayaM bhI acche kavi the| saMgRhIta sAta sau gAthAoM meM unakI svayaM racita gAthAyeM bhI haiN| ina gAthAoM kI bhASA mahArASTrI prAkRta hai / hAla ne zrRMgAra rasa se sanI sahasroM gAthAoM meM se sAtasau aisI gAthAoM kA saMkalana kiyA jinameM usa samaya ke sAmAnya logoM ke dainika jIvana kI jhalaka sahaja hI dekhI jA sakatI hai / kRSaka, AkheTaka, gnAle, gvAlina, kheta kI rakhavAlI karatI bAlAeM tathA apane prema prasaMgoM ko Apasa meM kahatI sunatI yuvatiyoM ke sundara zabdacitra ina prAkRta gAthAoM ke AkarSaka viSaya haiN| ina gAthAoM kI lokapriyatA isI tathya se AMkI jA sakatI hai ki sAhityazAstra ke prAyaH sabhI AcAryoM ne dhvani, rasa, guNIbhUtavyaMgya, aneka prakAra kI nAyikAoM ke udAharaNa ina gAthAoM meM se juTAye haiM / pratyeka gAthA apane Apa meM pUrNa hai aura eka sundara zabdacitra ukeratI hai / pandrahavIM zatAbdI meM vemabhUpAla ne ina sAtasau gAthAoM meM se sau ko cunakara saptazatIsAra nAmaka saMgraha kI racanA kI / isI saMgraha se kucha udAharaNa dekhiye - kallaM kira khara hiao pavisihi, piotti suNNai janammi / taha vaThTha bhaavai nise jaha te kallaM via Na hoi | mAhAkoTha- 46 sunate haiM kala prAtaH mere priyatama yAtrA para jA rahe haiN| puruSoM kA hRdaya hotA hI bar3A kaThora hai / he bhagavati rAtri ! itanI bar3ha jAo ki prAtaHkAla hI na ho| isa gAthA meM navor3hA kI vyAkulatA, asahAyatA, paradezI honevAle puruSa kI prakRti siddha kaThoratA ke kAraNa komalasvabhAvA strIliMga rAtri se abhyarthanA ityAdi manobhAva citralikhita se hokara sahRdaya ke mAnasa paTala para ubhara Ate haiM / 105 pyAsA pathika pAnI pilAtI huI pramadA ke candramukha kI sudhA kA AkaNTha pAna kara rahA hai I isa romAMcakArI anubhava kA adhika samaya taka AsvAdana karane ke liye vaha apanI aMguliyoM ke bIca se pAnI nikala jAne detA hai aura kAminI bhI utkaNThAvaza, pathika ke prati udAra hokara pAnI kI patalI dhAra ko aura bhI patalI kara rahI hai / uddhaccho piai jalaM jaha jaha viralaMgulI ciraM pahio / pAvAliA vi taha taha dhAraM taNuaM pi taNuei // 13 // eka aura gAthA meM dUtI apanI sakhI kI virahavedanA ko kisa vidagdhatA se kahatI hai mahilA sahassa bharie tuha hiae~ suhaa ThANaM alahaMti / NiccaM aNaNNa kammA aMgaM taNuaM pi taNuei // 38 // For Personal & Private Use Only

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jayapAla vidyAlaMkAra sahastroM mahilAoM se bhare hue tumhAre hRdaya meM sthAna na pAtI huI merI sakhI kAma-kAja chor3akara kSINa apanI kAyA ko aura bhI kSINa kara rahI hai| grAmINa jIvana ke isI bhAva kA eka aura citra dekhie / kisAna kI mugdhA putravadhU ko eka raMgIna sAr3I milI hai / usakA ullAsa itanA asIma hai ki gA~va ke caur3e rAste meM bhI vaha tanvI samA nahIM pA rahI hai / bhASA yadi apanI ho, usameM banAvaTIpana na usakA sIdhA sambandha vaktA ke hRdaya ke sAtha hotA hai / vaktA kI mAnasikatA ke sAtha isa apanI sahaja bhASA ke samIkaraNa kA eka sundara udAharaNa dekhiye 106 katto khemaM katto jo so khujjaMbao gharaddAre / tassa kira matthaovarI ko vi aNattho samuppaNo // 64 // proSitabhartRkA se par3osina ne kuzala-kSema pUchA / usakA bujhe mana se sahaja bhAva se nikalA uttara usakI TIsa kI svAbhAvika abhivyakti hai / arI ! kahA~, kaisA kuzala-kSema yaha jo daravAz2e para bonA Ama kA per3a hai usake Upara koI anartha paidA ho gayA hai| izArA Amra maMjarI kI ora hai| nirveda kA atizaya dikhAne ke lie katto pada kI dvirukti ne isa gAthA meM jAna DAla dI hai / grAmya bAlAoM kA pathikoM ko AmantraNa tathA unase cher3a-chAr3a ina gAthAoM meM bahulatA se milatI hai| mahArASTra kA bahuta sA hissA patharIlA paThAra hai| saphara para nikale pathika ko hI vidagdhA ke sAbhilASa AmantraNa ne AkarSita nahIM kiyA, prAyaH sabhI kAvyazAstra ke AcArya bhI isa padya se abhivyaMjita vastu- dhvani se AkarSita hue binA na raha sake / paMthaa Na ettha saMtharamatthi maNaM pattharatthale gA / upaNa paohare pekkhiUNa jar3a vasasi tA vasasu // 76 // he pathika isa patharIle gA~va meM tanika sA bhI puAla kA bichaunA to milegA nahIM (yahA~ koI zAstra-vyavasthA nahIM hai) hA~ umar3ate meghoM ko dekhakara yadi rukanA cAho to ruko / uNNaa paohare unnatapayodharAn (unnatameghAn unnatastanau ca ) meM zleSa kA camatkAra Aja taka AcAryoM ko AkRSTa karatA rahA hai / vidagdhA hAlika-vadhU kisa saphAI se ghara ke bujurgoM ko vAcyArtha se tirohita karake pathika ko dhvanyartha se Amantrita karatI hai| yaha huI saMdhyA samaya meM Aye pathika kI bAta / zikhara dopaharI meM rAha calate pathika ke prati AmantraNa bhI kama cAturya yukta nahIM hai - - thoaM pI Na NIi imA majjhaNhe ua sisiraala laggA / ava bhaeNa chAhA vi tA pahia kiM Na vIsamasi ||22|| SAMBODHI bhayaMkara garamI ke bhaya se chAyA bhI apanI ThaNDI jagaha ko chor3akara thor3A bhI idhara-udhara nahIM khisakatI / he pathika tuma bhI kSaNa bhara vizrAma kyoM nahIM kara lete| grAmya vidagdhA ne bar3I caturAI se pathika ko iMgita kara diyA yaha nirjana pradeza hai, yahA~ koI AtA-jAtA nahIM tanika ruka kara jAo baTohI / rAta meM sarAya meM Thahare kisI pathika ko catura grAmya-vadhU gRhajanoM kI A~kha meM dhUla jhoMka kara kisa caturAI se Amantrita kara rahI hai - For Personal & Private Use Only

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Vol. XXVIII, 2005 prAkRta-sAhitya meM janasAmAnya kI sazakta abhivyakti 107 attA ettha Numajjai ettha ahaM ettha pariaNo saalo / paMthaa rAI aMdhala mA me saaNe NumaJjahisi // 15 // sAsa yahA~ bekhabara sotI haiM, yahA~ maiM aura yahA~ zeSa parivAra ke loga / are ratoMdhI se pIr3ita pathika rAta meM kahIM mere bistara para mata A par3anA / isa gAthA meM vidyamAna vaidagdhya se bharapUra vastu-dhvani ne bhI kAvyazAstra ke AcAryoM ko sadA AkarSita kiyA hai| darpaNakAra ne to ise rasAbhAsa ke kAraNa uttama kAvya hI mAnA hai| hAla ne ina gAthAoM kA saMgraha prathama zatI meM kiyA / samaya samaya para isa saMgraha meM abhivRddhi tathA parivartana bhI hote rahe / isa samaya janasAmAnya meM bauddha, jaina tathA brAhmaNa dharma pracArakoM kI sAkha meM dhIre dhIre kamI ArahI thii| janasAmAnya meM pracalita gAthA-sAhitya meM aura kathA sAhitya meM ina dharma pracArakoM para vyaMgya kiye jAne lage the / isa pRSThabhUmi meM kucha gAthAoM ko dekhiye - bhaMjaMtassa vi tuha sagga gAmiNo Nai karaMja sAhAo / bhaNa kaha ajja vi dhammia pAA dharaNiM cia chivaMti // 42 // karaMja vRkSa kI zAkhAoM se AcchAdita eka ekAnta sthAna kisI kA saMketa sthAna thA / eka mahAtmA vahA~ nitya Ane lage aura unhoMne zivArcana ke nimitta pratidina karaMja kI zAkhAoM ko tor3akara usa sthAna ko khulA kara diyA / aba vaha saMketa sthAna nahIM raha gayA / yuvatI mahAtmA se khaphA hai / he mahAtmA svarga jAne kI cAha meM tuma ne nadI-karaMja kI sArI zAkhAyeM tor3a DAlIM / phira kaho Aja bhI tumhAre paira dharatI para kyoM Tike haiM ? usakA vyaMgya spaSTa hai - are mahAtmA karaMja-zAkhA-bhaMjana se svarga nahIM milatA isase to adhogati hI prApta hotI hai| saMlakSyakramabhAvadhvani ke isa udAharaNa meM vizeSokti alaMkAra kA camatkAra anubhava kiyA jA sakatA hai / aise hI eka mahAtmA kI bhartsanA karatI huI eka yuvatI kahatI hai - eddahamettagAme Na paDai bhikkha tti kIsa maM bhaNasi // dhammia karaMja-bhaMjaa jaM jIasi taM pi de bahuaM // 54 // are bhikSuka 'isa pUre gA~va meM bhikSA nahIM milatI' aisA mujha se kyoM kahate ho / are karaMjabhaMjaka tuma aba taka jIvita ho yahI kyA kama hai / isI zreNI kA eka aura prasiddha udAharaNa dekhiye - bhama dhammia vIsaddhaM so suNao ajja mArio teNa / golAaDa viaDa-kuDuMga-vAsiNA daria sIheNa // 58 // godAvarI taTa kA koI jIrNa mandira kisI kA saMketa sthAna hai| eka mahAtmA ne vahA~ Akara DerA jamA liyaa| bhaktajana vahA~ Ane lage aura saMketa-sthala kA nirjanatva samApta ho gyaa| isase bAdhita yuvatI ne mahAtmA ko bhagAne ke lie apanA kuttA vahA~ chor3a diyA / godAvarI snAna karake pUjA-arcanA ke lie puSpAvacayana karate mahAtmA ko kutte ne taMga to kiyA parantu vaha mahAtmA ko vahA~ se khader3a nahIM sakA / For Personal & Private Use Only

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108 jayapAla vidyAlaMkAra SAMBODHI gA~va meM bhikSA ke liye Aye mahAtmA ko yuvatI ne bhikSA dI aura kahA - he mahArAja ! aba Apa vahA~ godAvarI taTa para niHzaMka bhramaNa karo, aba koI bAdhA vahA~ nahIM hai / vaha kukkura jo Apa ko taMga karatA thA use vahIM godAvarI taTa ke bhayaMkara garta meM rahanevAle siMha ne mAra DAlA hai| mahAtmA prasannatA pUrvaka bhikSA grahaNa karake jaba lauTe aura gAthA ke artha ko TaTolA to samajha meM AyA ki aba taka to vahA~ kukkura kA bhaya thA parantu aba bhayaMkara siMha hai aura vaha vahIM godAvarI-goM meM rahatA hai / yahA~ se bhAgo anyathA maraNa nizcita hai / AlaMkArikoM ne ise abhidhAmUlA-dhvani kA udAharaNa mAna kara yaha spaSTa kiyA hai ki . jahA~ prakaraNa paryAlocana ke bAda vidhyartha, niSedha paraka artha meM badala jAtA hai vahA~ dhvani hI mAnanI caahiye| viparIta lakSaNA kA avasara vahA~ hotA hai jahA~ turanta vidhi se niSedha yA niSedha se vidhyartha kI pratIti ho / isa prAkRta gAthA ne bhI prAyaH sabhI AlaMkArikoM ko AkRSTa kiyA hai| . gAhAkoza / gAthAsapzatI / saptazatIsAra isa prakAra ke udAharaNoM se bharapUra haiM / vastuta: ina saMgrahoM . kI pratyeka gAthA vyaMgya se AplAvita hai aura usa samaya ke grAmINa jIvana ke sahaja prema-prasaMgoM kA AsvAdana sahadayoM ko karAtI hai| godAvarI ke taTIya pradeza pratiSThAna ke rAjA hAla kA yaha prAkata saMgraha jise gAhAkoza, sattasai yA gAthAsaptazatI nAma se bhI jAnA jAtA hai / prAkRta sAhitya kA eka mahatvapUrNa saMgraha koza hai / sAtavIM zatI ke bANabhaTTa ne isakI prazaMsA meM likhA - avinAzinamagrAmyamakarotsAtavAhanaH / vizuddhajAtibhiH koSaM ratnairiva subhASitaiH // harSacarita 1-13 subhASita ratnoM se bhare isa koza se hamane sarasarI taura para kucha udAharaNa hI yahA~ sthAlIpulAka nyAya se prastuta kiye haiM / tatkAlIna grAmya jIvana ke hara pahalU ko zabda citroM se ina gAthAoM meM ukerA gayA hai / isa choTe se Alekha meM ina zabdacitroM kA sarvAMgINa citraNa na to saMbhava hai aura na hI isa prakAra kA prayatna yahA~ kiyA gayA hai / yaha digdarzana mAtra hai| ___ prAkRta sAhitya ke vikAsa ko tIna dhArAoM meM vibhakta karake dekhA jA sakatA hai / janasAmAnya kI vividha kSetrIya boliyA~ jinheM saMskRta kI tulanA meM prAkRta nAma diyA gayA, kA mahatva sarvaprathama bauddha aura jaina dharma-pravartakoM ne samajhA / unakA samUcA upadeza-sAhitya prAkRta bhASA ke vividha svarUpoM meM nibaddha huA / buddhavacana kI mUla bhASA mAgadhI hI thI - sA mAgadhI mUlabhAsA narA yAyAdikappikA / brAhmaNA cUssutAlApA sambuddhA cApi bhAsare // bAda meM vibhinna pradezoM se Aye bhikSuka saMgha meM ikaTThe rahate the aura mAgadhI meM apanI apanI bhASA kA mizraNa kara dete the| bhagavAna buddha ne bhI bhASA ke sambandha meM isa prakAra kI chUTa de rakhI thii| anujAnAmi bhikkhave, sakAyaniruttayA buddhavacanaM pariyApuNitaM / mAgadhI pradhAna yaha mizrita bhASA hI kAlAntara meM pAlI khlaaii| jaina-dharmagrantha mAgadhI, ardhamAgadhI aura mahArASTrI prAkRta saMgahIta hae / prAkata sAhitya kI yaha dhArA dharma-pravartaka AcAryoM tathA unake anayAyiyoM ke gaurava ke kAraNa, samAja meM pratiSThA ke kAraNa aura samaya samaya para ulabdha rAjyAzraya ke kAraNa saMrakSita aura avicchinna rahI / gyArahavIM zatI meM AcArya mammaTa ne sAhitya kI isa samUcI vidhA ko prabhusammita kahA hai / saMskRta meM nibaddha samUcA zruti, smRti sAhitya bhI isI zreNI meM samAhita ho jAtA hai| yaha samUcI For Personal & Private Use Only

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Vol. XXVIII, 2005 prAkRta-sAhitya meM janasAmAnya kI sazakta abhivyakti vidhA zabda pradhAna hotI / mammaTabhaTTa ne eka dUsarI vidhA mitrasammita batAI hai / isameM artha kI pradhAnatA hotI hai / saMskRta meM racita itihAsa, purANa, kathA-kahAnI kA samUcA vADmaya isa vidhA ke antargata AtA hai| jainapurANa, vasudeva hiMDi, Agama- sAhitya tathA AgamoM kI vyAkhyAoM meM nibaddha kathAeM, vividha varNana, carita - sAhitya, jAtaka kahAniyA~ ityAdi samasta vADmaya kA saMgraha isa vidhA ke antargata ho jAtA hai / yaha samUcA vADmaya bhI prathama dhArA se sambaddha hone ke kAraNa saMrakSita, surakSita tathA avicchinna rahA / vastutaH vAGmaya kI yahA dhArA pUrvokta zabda pradhAna dhArA kI upadhArA ke rUpa meM hI panapI / mammaTabhaTTa ne eka tIsarI vidhA kAntAsammita kI vistAra se vyAkhyA kI / ise unhoMne prasaMga ke anurodha se kAntAsammitatayopadezayuje kahA / isameM zabda aura artha donoM hI gauNa ho jAte haiM / zabda aura artha se bhinna vyaMgyArtha hI isakA prANa hotA hai| sAhitya kI isI vidhA ko ramaNIyArtha- pratipAdaka - zabda, rasAtmakavAkya, doSarahita, guNAnvita evaM alaMkRta racanA ityAdi kaha kara paribhASita kiyA gayA / prastuta Alekha meM prAkRta sAhitya se isI vidhA meM racita sAhitya kA grahaNa kiyA gayA hai| prAkRta meM racita yaha sAhitya utanA vistRta aura suvyavasthita nahIM dikhatA jitanA saMskRta sAhitya hai / saMskRta meM kAvya - sAhitya dRzya tathA zravya ke mUla bheda evaM tadantargata upabhedoM se susamRddha hai / isake viparIta prAkRta-sAhitya prAyaH sphuTa padyoM ke rUpa meM milatA hai| karpUramaJjarI ke atirikta prAkRta meM racita vilAsavatI candalehA, AnandasundarI, siMgAramaMjarI tathA raMbhAmaMjarI yaha pA~ca saTTaka aura milate haiN| vilAsavatI kevala nAmAvazeSa hai| karpUramaJjarI ke atirikta anya sabhI saTTaka satarahavIM, aTThArahavIM zatI kI racanAeM haiN| caturbhANI meM cAra bhAgoM kA saMgraha prakAzita huA hai / phuTakara kAvya sAhitya meM gAhAsattasaI kI taraja para vajjAlaga aura gAthAsahastrI kA saMkalana huA / setubaMdha, vAsavadattA, gauDavaho, mahumahaviaa, harivijaya, rAvaNavijaya, visamabANalIlA, lIlAvaI, kumAravAla caria, siriciMghakavva, soricarita, bhRMgasaMdeza, haMsasaMdeza, kuvalayAzvacarita, kaMsavaho, usANiruddhaM Adi kucha ginIcunI racanAaiM hI prAkRta meM milatI haiN| mahArASTrI prAkRta meM racita setubandha uttama prAkRta kAvya hai / yaha samUcA kAvyasAhitya saMskRta meM racita kAvyasAhitya kI tulanA meM atyalpa hai tathA adhikAMza saMskRta racanAoM kA anukaraNa mAtra hai / kalpanA kI jA sakatI hai ki vizAla phuTakara prAkRta sAhitya kI racanA huI parantu vaha saMrakSita na raha sakA / isakA kAraNa bhI spaSTa hai / saMskRta sAhitya kA sambandha samAja jisa saMbhrAnta varga se hai usane sAdhana-sampanna hone ke kAraNa sambhrAnta - jana - bhASA meM racita sAhitya ko saba prakAra ke pariSkAra tathA saMskAroM se sajjita evaM suvyavasthita kara saMrakSita kiyA / tatkAlIna samAja meM usakI mAnyatA aura zreSThatA bhI akSuNNa banI rahI / kavi-sampradAya ne bhI isI samAja ko apanI kRti kA nikaSa mAnA / yaha suvyavasthita sAhitya saba prakAra se saMrakSita hokara cirakAla taka sthAI rahA / isa kAvyasAhitya ke svarUpa ko surakSita evaM saMrakSita banAe rakhane ke lie vyAkaraNa tathA kAvyazAstra ke lakSaNagranthoM kI racanA barAbara hotI rhii| isa prakAra lakSaNa aura lakSya granthoM kA paraspara anyonyAzrita niyamabaddha vikAsa hotA rahA / isa saMrakSaNa ke viparIta prAkRta sAhitya, vizeSataH AMcalika . sAhitya kA abhibhava, saMskRta sAhitya kI tulanA meM avara zreNI kA hone ke mithyA kAraNa se to huA hI, prAkRta bhASA meM racita vizAla sAhitya, jo pradhAnataH dharmAcAryoM ke upadeza ke rUpa meM thA, jise isa prabandha meM prabhusammita tathA mitrasammita kahA hai, se bhI bharapUra huA / jIvana sadA gatimAna hotA hai, isameM For Personal & Private Use Only 109

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110 jayapAla vidyAlaMkAra SAMBODHI kabhI ThaharAva nahIM AtA / yaha akalpanIya hai ki vizuddha prAkRta meM kevala kucha gine-cune hI saTTaka race gye| mahArASTra ke grAmya jIvana kI jhalaka rAjA hAla ke saMgraha saptazatI kI sAtasau gAthAoM taka hI sImita rahI / eka hI setubandha kI racanA huI / mahArASTrI prAkRta ke atirikta mAgadhI, ardha-mAgadhI, zaurasenI, avantikA, prAcI, paizAcI prAkRta tathA aneka boliyA~ haiM / prAkRta bhASA ke ye vividha rUpa jIvita jAgRta vistRta janasamudAya kI bhASA the| ina bhASAoM meM sAhitya sRjana svAbhAvika hai aura nizcaya hI isa vizAla janasamudAya kA yaha sAhitya racA gayA hogA / parantu samAja ke sambhrAnta bhadrajanoM kI upekSA, rAjyAzraya kA abhAva, prabhusammita (dhArmika sAhitya) se abhibhava Adi kAraNoM se sRjana ke sAtha hI alpakAlajIvI hokara yaha vizAla sAhitya kAlakavalita ho gayA / jo zeSa bacA vahI usa samaya ke Ama AdamI ke jIvana kA yathArtha darpaNa hai| For Personal & Private Use Only

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AcArya nemicandrasUri kRta rayaNacUDarAyacariyaM meM varNita zikSA evaM vidyAe~ ... hukamacaMda jaina AcArya nemicandra sUri apara nAma devendra gaNi candra kula ke vRhadgacchIya udyotana sUri ke praziSya evaM Amradeva sUri ke ziSya the| ye gujarAta ke rAjA karNa ke samakAlIna hone ke kAraNa 11vIM zatAbdI ke uttarArddha evaM 12vIM zatAbdI ke pUrvArddha ke mAne jAte haiM inhoMne apane granthoM ki racanA prAkRta bhASA meM kI hai / ye racanAe~ gadya-padya evaM campU zailI meM haiN| racanAeM :- (1) mahAvIraya cariyaM (2) uttarAdhyayana vRtti (uttarAdhyayana kI sukhabodhA TIkA) (3) AkhyAnaka maNikoza (4) Atmabodha kulaka (5) rayaNacUDarAyacariyaM haiM / ye racanAeM aNahillapATapura meM zrI karNa rAjA ke rAjya meM dohaTThI (zreSThI) ke dvArA vi. saM. 1141 meM racI gaIM / rayaNacUDarAyacariyaM kI bhASA evaM grantha ke Antarika adhyayana se jJAta hotA hai ki kavi kI tRtIya kRti campU zailI meM racita hai / yaha eka dharma kathA hai jisameM dAna, zIla, tapa evaM bhAvanA sambandhI avAntara kathAoM ke sahAre mUla kathA Age bar3hatI hai| ... kathA-vastu :- yaha kathA chaH khaNDoM meM vibhAjita hai - (1) ratnacUDa kA pUrva bhava :- gautama svAmI rAjA zreNika ko dharma pratipAdana ke rUpa ratnacUDa kI kathA sunAte hai / kaMcanapura nagara meM bakula mAlI rahatA thA / jinendra pUjA ke kAraNa yaha mRtyu ko prApta kara rAjA kamalasena evaM rAnI ratnamAlA se putra rUpa meM utpanna huA / kyoMki rAnI ne / garbha ke samaya ratna ke Dhele ke darzana kiye isalie rayaNacUDa nAma rakhA gayA / (2) ratnacUDa kA janma aura tilaka sundarI se vivAha :-eka bAra ratnacUDa ko hAthI apaharaNa kara letA hai| rAjA-rAnI bahuta vilApa karate haiM / suraguru nAmaka naimitaka dvArA kumAra ko vApisa Ane kI bAta kahakara rAjA-rAnI Azvasta hote haiM / udhara hAthI kumAra ko eka tAlAba meM girA detA hai / vahA~ eka tapasvI ke darzana hote haiM / tapasvI apane Azrama meM le jAtA hai / ratnacUDa tilaka sundarI kA vivAha sampanna hotA hai| (3) anya rAjakumAriyoM se vivAha evaM rAjya prApti :- tilaka sundarI ko madanakezarI vidyAdhara For Personal & Private Use Only

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112 hukamacaMda jaina SAMBODHI apaharaNa kara letA hai / rayaNacUDa tilaka sundarI ko khojatA huA nirjana riSTapura nagara pahu~catA hai / jahA~ vAnarI ke rUpa meM surAnanda milatI hai| vidyA dvArA usakA uddhAra kara vivAha kara letA hai| bAda meM sUryaprabha muni dvArA muni ke pUrva janma ki kathA sunatA hai jisameM samasyA pUti dvArA rAjahaMsI se vivAha karatA hai / isa prakAra tilakasundarI, surAnaMdA, rAjazrI, padamazrI, rAjahaMsI se vivAha kara letA hai| pA~coM patniyoM ke sukha ko bhogatA huA saparivAra tIrtha yAtrA karane kI socatA (4) saparivAra tIrthayAtrA aura dharmopadeza :- ratnacUDa pA~coM patniyoM evaM mAtA pitA ke sAtha merU parvata para jinendra ke darzana karane gaye / vahA~ suraprabha muni se dharmopadeza sunA / unhoMne dAna ke dRSTAMta meM rAjazrI kA pUrvabhava, zIla ke dRSTAnta meM padmazrI kA pUrvabhava, tapa dharma ke dRSTAnta meM rAjahaMsI kA pUrvabhava, bhAvanA dharma ke dRSTAnta meM surAnandA ke pUrvabhava kI kathA sunAI / anta meM ratnacUDa . aura tilakasundarI kA pUrvabhava bhI sunAyA / sabhI logoM kI dharma meM dRr3ha AsthA ho gii| duzceSTA ke pariNAma-kathana ke rUpa meM amaradatta aura mitrAnanda ki kathA :- suraprabha muni se tilakasundarI ne ratnacUDa ke viyoga kA kAraNa pUchA, taba muni ne kahA pUrvajanma meM tilakasundarI ne krIr3A karate hue kabUtara ko yaha kahakara ur3A diyA ki vaha kabhI na mile / aisI duzceSTA ke kAraNa viyoga huA / aisI hI eka kathA amaradatta aura mitrAnanda ki sunAtA hai / ratnacUDa Adi sabhI zrAvaka dIkSA svIkAra karate haiM / (6) ratnacUDa dvArA dhArmika anuSThAna evaM kramazaH mokSa prApti :- ratnacUDa ne dhArmika jIvana jIte hue aneka dhArmika anuSThAna kiye / mandiroM kA nirmANa karavAyA / pUjA, dAna Adi kArya kiye aura kevala jJAna prApta kiyA / Age calakara mokSa kI bhI prApti kregeN| isa prakAra gautama svAmI ne zreNika rAjA ko ratnacUDa kA caritra saMkSepa meM sunAyA / jina pUjA ke mahatva Adi ke rUpa meM yaha kathA prasiddha hai| rayaNacUDarAyacariyaM kI kathAvastu se prAcIna bhAratIya zikSA evaM vidyAoM ke sambandha meM bhI kucha jAnakArI prApta hotI hai / yadyapi zikSA aura vidyA se sambandhita grantha meM upalabdha sAmagrI madhyayuga kI zikSA aura vidyA ke sambandha meM koI vizeSa tathya prastuta nahIM karatI hai| kintu isase prAcIna saMskRti kI puSTi avazya hotI hai / grantha meM upalabdha sAmagrI ko saMkSepa meM yahA~ diyA jA rahA hai - zikSA aura vidyA - ratnacUDakumAra kI zikSA rAja-bhavana ke bhItara zAlA banavAkara pradAna kI gayI thI / grantha se yaha patA calatA hai ki zikSA prArambha karate samaya tithi-nakSatra Adi kA dhyAna rakhA jAtA thA / ratnacUDa ko prazasta muhUrta meM guruvAra ko rikSa aura hasta nakSatra meM dhavala paMcamI ke dina zveta vastra aura phUloM se alaMkRta karake sarasvatI devI kI pUjA pUrvaka kalAcArya ko samarpita kiyA gayA thaa| zikSA prApta karane ke lie For Personal & Private Use Only

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Vol. XXVIII, 2005 AcArya nemicandrasUri kRta.... 113 ziSya kA vinIta aura medhAvI honA, guru kA sakala kalAoM meM pAraMgata honA, aura abhibhAvaka kA anuzAsana rahanA Avazyaka thA / ratnacUDa ne isIlie zIghra samasta kriyAe~ sIkha lI thIM / zikSA ke usa samaya kauna-kauna se viSaya the yaha to ratnacUDa se adhika spaSTa nahIM hotA kintu itanA jJAta avazya hotA hai ki usa samaya zabda-lakSaNa (vyAkaraNa), gaNita, nyAya (Atma-pramANa), chanda, alaMkAra, kAvya, nATaka, saTTaka Adi zikSA ke viSayoM meM sammilita the / prAcIna jaina-sAhitya meM zikSA sambandhI vistRta vivaraNa prApta hotA hai| kuvalayamAlA meM bhI zikSA ke sambandha meM paryApta jAnakArI upalabdha hai / jisakA vivecana vidvAnoM ne kiyA hai / ___ ratnacUDa meM vibhinna prasaMgoM meM kaI vidyAoM kA ullekha huA hai / yathA - 1. stambhinIvidyA (15)-6-isa vidyA dvArA kisI bhI asAmAjika-tattva ko anucita kArya karate hue dekhakara stambhita kara diyA jAtA thA / " 2. AkAzagAminIvidyA (20)-5.. (50)-4-vidyAdharoM dvArA isa vidyA ko siddha kiyA jAtA thA ise khecarI-vidyA bhI kahate haiM / 3. bahurUpiNI-vidyA (33)-1-dhUmaketu-yakSa dvArA ratnacUDa ko bahurUpiNI vidyA pradAna kI gayI thii| isa vidyA ke dvArA vyakti AvazyakatAnusAra kaI rUpa banA sakatA thA / prAcIna granthoM meM isa vidyA ke bahuta ullekha haiN| 4. satya-Adarza-vidyA (58)-ratnacUDa meM isa vidyA kA ullekha rAjahaMsI ke vivAha ke prasaMga meM huA hai| rAjahaMsI ke vara kI jAnakArI ke lie sUryakAnta purohita ne Adarza-vidyA kI sthApanA kI tathA dhAraNA ke dvArA mantra kA uccAraNa kiyA, usase zIse meM cAra akSara rA, bha, ra, ma ubhara Aye / una akSaroM kI pUrti dvArA hI rAjahaMsI kA vivAha sampanna ho sakA / vyavahAra-bhASya meM anya vidyAoM ..ke sAtha Adarza vidyA kA bhI ullekha hai| 5. kSIrAsava labdhi (5)-1-yaha labdhi gautama svAmI ko prApta thI / isase vANI dUdha ke samAna madhura ho jAtI thii| 6. akSarapadAnusAra labdhi (57)-3-isa labdhi ke dvArA ratnacUDa ne rA, bha, ra, ma akSaroM kI pUrti karake rAjahaMsI se vivAha kiyA thA / 7. vakrIyaka labdhi (71)-4-isake dvArA icchAnusAra zarIra ko parivartita kiyA jA sakatA thA / 8. vetAlinI vidyA (50)-5-isa vidyA ke dvArA acetana vastu bhI cetana kI bhAMti kArya karane lagatI thii| ina vidyAoM ke atirikta grantha meM kaI mantra-tantra ke bhI ullekha prApta haiM / rAjazrI ke dvArA ratnacUDa ko aneka divya vidyAe~ evaM mantra pradAna kiye gaye the // 65 // -1. gArUr3ha mantra ke dvArA sarpa ko vaza meM For Personal & Private Use Only

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114 hukamacaMda jaina kiyA jAtA thA // 83 // - 1. mahAmantra kI sAdhanA dvArA dhana prApta kiyA jAtA thA |28|| 7| isa taraha grantha meM vibhinna vidyAoM aura mantroM ke itane prayoga prApta hone se jJAta hotA hai ki granthakAra ke samaya meM mantravidyA kA vizeSa jora rahA hogA / " tathA prAcIna paramparA ke granthoM meM prApta isa viSayaka sAmagrI kI bhI granthAkAra ko pUrI jAnakArI thii| sandarbha sUcI 1. jaina, hukamacaMda AcArya nemicandra sUri kRta rayaNacUDarAyacariyaM kA samAlocanAtmaka saMpAdana evaM adhyayana, pR. 50 se 60 (lekhaka kA aprakAzita zodhaprabandha) : 2. sakArivaNa vatthaimahovayariNa pasatthmuhute vijjArambhasAre gulvAre suhakajjapasatthe rikkhami hattha dhavalapaMcamItihie / jahAvihIeNhAo dhavalavileNavilito siyavasaNo sumaNAlaMkArasAye rayaNacUDakumAro pUiUNa bhAvaI bhatimaMtajaMtusuvaraNavivaraNi sarassaI, samappio tassa jaina hukamacaMda rayaNacUDarAyacariyaM kA samAlocanAtmaka saMpAdana evaM adhyayana, (lekhaka kA aprakAzita zodhaprabandha ) // 9 // - 1 1 * 3. jaina Agama sAhitya meM bhAratIya samAja, pR. 286 se 299 4. jaina jagadIzacandra bRhatkalpabhASya 5 5982 5. nizItha - cUrNi pIThikA 24 kI cUrNi pR. 16. 6. jaina Agama sAhitya meM bhAratIya samAja, pR. 345 - SAMBODHI 7. vyavahArabhASya 5, pR. 136-38 8. aupapAtika - sUtra 15, pR. 52 9. uttarAdhyayana TIkA 18, pR. 242 10. jaina, hukamacaMda rayaNacUDarAyacariyaM kA samAlocanAtmaka saMpAdana evaM adhyayana, (lekhaka kA aprakAzita zodhaprabandha) // 15 // 1 // 28 // 2 // 45 // -1 Adi For Personal & Private Use Only . .

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"kartari ca / " (pA0 sU0 2-2-16) ke sUtrArtha kI samIkSA kamalezakumAra cha. cokasI 0.0 aSTAdhyAyI ke samAsa-saMjJA-adhikAra prakaraNa meM eka sUtra hai - SaSTha / pA0 sU0 2-2-9. isa sUtra ke dvArA SaSThyanta pada kA samartha subanta ke sAtha samAsa kahA hai aura isa samAsa kI tatpuruSa saMjJA hai| rAjJaH puruSaH = rAjapuruSaH / ityAdi isa ke udAharaNa haiN| ___SaSThI samAsa ke isa vidhi ke bAda kucha sthAnoM meM isa SaSThI samAsa kA niSedha karane ke lie aSTAdhyAyI meM kula sAta niSedha sUtra haiN| jinameM se eka sUtra hai - "kartari ca // " 0.1. isa sUtra kA artha hai - "kartA artha meM vihita tRc aura akapratyayAnta subanta ke sAtha SaSThyanta subanta kA samAsa nahIM hotA hai|" udAharaNa ke rUpa meM - 'apAM sraSTA' / tathA odanasya bhojakaH' / jaise prayoga diye jAte haiN| prathama prayoga meM 'apAm' isa SaSThyanta subanta kA "sraSTA" isa tRc pratyayAnta subanta ke saathsssstthii| sUtra se samAsa prApta thA, para isa prakRta sUtra se niSedha kahA gayA hai, ata: samAsa nahIM huaa| isI prakAra dUsare prayoga meM bhI "odanasya" isa SaSThyanta kA "bhojakaH" isa "aka" pratyayAnta subanta ke sAtha SaSThI / sUtra se prApta samAsa kA, isa prakRta sUtra se niSedha huA hai| ___0.3 yadyapi sUtrakAra pANini ne uparyukta sUtra ke dvArA svamukha se tRc aura aka pratyayAnta zabdoM kA SaSThyanta pada ke sAtha samAsa niSiddha mAnA hai, para svayaM ko jaba prayoga karane kA avasara upasthita huA, taba unhoMne apane banAye isa niSedha rUpa niyama arthAt vyavasthA kA pAlana nahIM kiyA / tadyathA aSTAdhyAyI ke hI do sUtra haiM - 1. janikartuH prakRtiH / pA. sU0 1-4-30 aura 2. tatprayojako hetuzca / pA0 sU0 1-4-55 . ina sUtroM meM "janikartuH" tathA "tatprayojakaH" ye do prayoga dhyAtavya hai / ina donoM prayogo meM "kartA" isa tRjanta kA aura "prayojaka" isa aka pratyayAnta kA kramaza: "janeH" tathA "tasya" ina SaSThyanta padoM ke sAtha "ssii|" sUtra se prApta samAsa kA "kartari ca / " sUtra se niSedha honA cAhie thA / arthAt sUtrakAra ko "janeH kartuH prakRtiH / " tathA "tasya prayojako hetuzca / " isa prakAra kA prayoga karanA cAhie thaa| parantu, "kartari c|" sUtra dvArA khar3I kI gaI SaSThI samAsa kI niSedha rUpa vyavasthA kI svayaM sUtrakAra ne hI upekSA karake yahA~ para SaSThIsamAsa kA prayoga kiyA hai / For Personal & Private Use Only

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116 kamalezakumAra cha. cokasI SAMBODHI sUtrakAra pradatta isa dvividha sthiti kA phalitArtha kyA ho sakatA hai ? sAmAnyarUpa se to yaha kahA jA sakatA hai ki AcArya kI svayaM pradatta SaSThIsamAsa kI niSedharUpa vyavasthA aura SaSThI samAsa niSedha kI paravA na karake svayaM prayukta SaSThIsamAsarUMpa AcAra - ina donoM pakSoM ko samAna mAnyatA dekara ubhayavidha prayoga mAnya kiye jA sakate haiN| ___0.3 isa prakAra dekhA jAya to prayoktA ke pAsa SaSThIsamAsa yukta tathA SaSThIsamAsa pratiSiddha - donoM prakAra ke prayogoM ke lie zAstrIya AdhAra upalabdha hai| vyAkaraNa jina zabdoM kA anuzAsana karatA hai, ina zabdoM kA prayoga viSaya vAgvyavahAra tathA kAvya Adi hai| kAvya meM kisI bhI zabda kA saundarya kI dRSTi se viniyoga vicArapUrvaka karanA cAhie, aisA kAvyazAstrIyoM kA, AlaMkArikoM kA mantavya hai| isIlie bhAmaha tathA vAmana jaise prAcIna AlaMkArikoM ne apane apane grantha meM kAvyopayogI zabdoM kI prayoga yogyatA darzAyI hai / 2 vahA~ SaSThI samAsa ke sandarbha meM AcArya bhAmaha kA kathana hai ki - "ziSTaprayoga mAtra se yA nyAsakAra kA mata hai isalie kartA meM Aye hue tRc pratyayAnta pada kA" SaSThIvibhaktyanta pada ke sAtha samAsa karake, kiye jAnevAle prayoga kisI bhI rIti se udAhRta nahIM kiye jA sakate / atha ca pANini = sUtra ke dvArA jJApita hone mAtra se "vRtrahantA" jaise tRc pratyayAnta ke SaSThIsamAsa vAle prayoga tathA aka pratyayAnta ke SaSThIsamAsa vAle "tadgamakaH" jaise prayoga prApta hote hoM, tathApi udIyamAna kavi ko to tRjanta aura akanta zabdoM kA SaSThI tatpuruSa samAsa nahIM prayukta karanA cAhie" / - isa prakAra sUtrakAra svayaM vyAkaraNa ke niyama se chUTa lenA cAheM, to le sakate haiM, para prayoga karanevAle ko aisI chUTa nahIM lenI cAhie, yaha kahakara AlaMkArikoM ne SaSThI samAsa ke niSedha pakSa kA avalambana karane kA Agraha rakhA hai| ____0.4 pANinIya vyAkaraNa paramparA (pA0 vyA0 pa0) meM kAzikAkAra jayAditya kA mata bhAmaha ke samIpa pratIta hotA hai| unhoMne "janikartuH" pada kA "janeH kartA" = janikartA / - isa prakAra vigraha dekara yahA~ SaSThIsamAsa hone kA svIkAra kiyA hai, para vaha kaise siddha huA hai, isa viSaya meM koI nirdeza nahIM diyaa| lagatA hai, unhoMne "janeH" pada meM zeSa SaSThI mAnakara SaSThIsamAsa honA svIkAra kiyA hai| parantu, "tatprayojakaH" meM SaSThIsamAsa mAnA hai, para usakI siddhi pA0 sUtra se na ho sakane ke kAraNa unhoMne isa samAsa kI siddhi nipAtana se mAnI hai| isase yaha jJAta hotA hai ki kAzikAkAra kartA meM Aye hue tRc aura aka pratyayAnta zabdoM kA SaSThIsamAsa nahIM ho sakatA, isI mata ko svIkAra karate haiM / kAzikA kI padamaJjarI TIkA meM haradatta ne "janikartuH" isa pANini-prayoga ke kAraNa "kartari c|" isa pratiSedha ko hI anitya ghoSita kiyA hai| aura isa prakAra ve ubhayavidha prayoga karane kI chUTa dilAte haiM / "tatprayojakaH" meM kAzikAkAra ne jo "nipAtanAtsamAsaH" / aisA kahA hai, isa para padamaMjarIkAra kA kathana hai ki nipAtana se samAsa mAnanA anupapanna arthAt ucita nahIM hai| kyoMki "janeH" tathA "tasya" meM zeSaSaSThI mAnakara samAsa siddha hI hai| For Personal & Private Use Only

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Vol. XXVIII, 2005 sUtrArtha kI samIkSA 117 yadyapi haradatta ke isa kathana para yaha kahA jA sakatA hai ki jo zeSaSaSThI mAnakara hI "janikartA" ityAdi sthaloM meM SaSThIsamAsa siddha ho sakatA hai, taba to "kartari ca" / sUtra ke dvArA kiyA gayA pratiSedha anitya hai, yaha kahane kI AvazyakatA hI nahIM hai| kyoMki "kartari ca" ko anitya mAnakara jina prayogoM meM SaSThI samAsa kI siddhi batAyI jA rahI hai, unameM zeSaSaSThI mAnakara samAsa siddha kara liyA jAegA / tathApi yaha dhyAtavya hai ki jina AcAryoM ke mata meM "ktena ca pUjAyAm / " pA0 sU0 2-2-12 ityAdi SaSThIsamAsa ke niSedha sUtra kArakaSaSThI ke samAsa kA niSedha karate haiM, unake pakSa meM raha kara haradatta ne uparyukta bAta kahI hai| haradatta kI taraha prakriyAkaumudI ke vyAkhyAkAra zrIkRSNa ne bhI pANini ke pUrvokta prayogoM ke samarthana se "kartari ca / " sUtra dvAra kiye gaye SaSThIsamAsa ke niSedha ko anitya svIkAra kiyA hai / aura usI kAraNa bhayazokahantA, hitakArakaH, guNavizeSakaH - ityAdi prayogoM kI upapati ko bhI vyAkaraNasammata mAnA hai / 10 pra0 kau0 ke dUsare TIkAkAra zrIviThThala ne bhI isI mata ko doharAyA hai, tathA SaSThIsamAsa ke niSedha ko anitya mAnakara "nijatrinetrAvataratvabodhikAm / " jaise sAhitya ke prayoga kI bhI siddhi batAyI hai|11 . bhaTToji dIkSita ne kaiyaTa ke nAma se "ghaTAnAM nirmAtustribhavanavidhAtuzca kalahaH" jaise prayogoM meM zeSaSaSThI kA prayoga mAnakara SaSThIsamAsa huA hai, aisA kathana kiyA hai / 12 udhara pA0 itara vyA0 paramparA meM bhI isa viSaya meM kAphI vicAra vimarza huA hai| cAndravyAkaraNa meM yadyapi SaSThI samAsa ke pratiSedha pakSa ko svIkAra kiyA gayA hai, tathApi yaha bhI kahA gayA hai ki sambandha SaSThI mAnakara usakA samAsa to hotA hI hai / 13 arthAt "odanapAcakaH" jaise prayoga bana sakate haiM / jainendra-mahAvRttikAra ne apane jainendravyAkaraNa kA anusaraNa karate hue do upAya batAye haiM / unakA kahanA hai ki "tRjakAbhyAM yoge|" jai0 sU0 1.3.78 sUtra se hone vAlA SaSThI samAsa kA pratiSedha nitya hai, para yaha "kartari ca" / jai0 sU0 1 / 3 / 79 se honevAlA SaSThI samAsa kA pratiSedha anitya hai| isa lie "tIrthakartAramahantam" ityAdi prayoga kiye jA sakate haiM |13a . ___ upAyAntara batAte hue abhayanandI kA kathana hai ki uparyukta "tIrthakartA" jaise prayogoM meM tRc nahIM, parantu tRn pratyaya kA vidhAna mAnakara "sAdhana kRtA / " (jai0 sU0 1-3-29) sUtra se bhI SaSThI samAsa kiyA jA sakatA hai / isa prakAra jainendra vyAkaraNa ubhayavidhi prayoga karane kI saMmati detA hai / hemacandrAcArya tRc tathA aka pratyayAnta pada kA SaSThIvibhaktyanta ke sAtha honevAle samAsa kA niSedha mAnya rakhate haiM, aura pANini ke "janikartA" tathA "tatprayojakaH" jaise ziSTaprayogoM ko vyAkaraNa sammata banAne ke lie eka naI yukti batAte haiM / tadyathA-"yAjakAdibhiH / " / hai. sU. 3-1-78 isa sUtra dvArA SaSThyanta nAma kA yAjaka ityAdi nAmoM ke sAtha samAsa kahA gayA hai| isa (yajakAdi) gaNa ko hemacandrAcArya ne AkRtigaNa mAnA hai| AkRtigaNa hone se gaNa paThita zabdoM ke atirikta anya kaI naye padoM kA samAveza ho sakatA hai, ataH isa gaNa meM "kartA" tathA "prayojaka" nAmoM ko sAmela karake "janikartA" tathA "tatprayojakaH" jaise prayogoM ko siddha mAnA jA sakatA hai / 5 pANinIya paramparA meM yAjakAdi gaNa ko AkRtigaNa nahIM mAnA hai / isa para bhI "yAjakAdibhyazca" / pA. sU. 2-4-9 / isa sUtra meM "ca" ko For Personal & Private Use Only

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118 kamalezakumAra cha. cokasI SAMBODHI anuktasamuccayArthaka mAna kara aise prayogoM ko vyAkaraNa sammata mAnA jA sakatA hai, parantu pA0 paramparA meM aisA kisI ne prayatna nahIM kiyA, yaha Azcarya kI bAta hai| isa prakAra "kartari ca" | sUtra kI pravRtti ke bAre meM pANinIya vyAkaraNa paramparA meM do mata hai / tadyathA - (1) "kartari ca / sUtra dvArA kiyA gayA samApta kA niSedha nitya hai, punarapi samAsa kiye hue jo prayoga prApta hote haiM, una meM zeSa SaSThI mAnakara yA kvacit tRjanta zabdoM meM tRn pratyaya kI kalpanA karake SaSThI samAsa mAna lenA caahie| (2) "kartari ca / " sUtra dvArA kiyA jAne vAlA samApta kA niSedha anitya hai| isalie kvacit SaSThI samAsavAle prayoga hoM, to koI doSa nahIM hai| jaise ki upara dekha cUke, isa "kartari ca" sUtra kI pravRtti ke bAre meM matabheda hai, vaise hI isa sUtra ke artha ke bAre meM bhI matabheda hai| kucha loga jinameM kAzikAkAra tathA prakriyA kaumudIkAra Adi mukhya hai, isa sUtra kA jo artha karate haiM, usase bhinna artha bhaTToji dIkSita Adi karate haiM / kAzikAkAra Adi "tRjakAbhyAM kartari / " pA. 2.2.15 sUtra meM se anuvRtta honevAle "tRjakAbhyAm" pada ke sAtha isa sUtra ke "kartari" pada kA sambandha mAnate haiM, aura sUtra kA artha isa prakAra se dete haiM : (e) kartari ca yau tRjako tAbhyAM saha SaSThI na samasyate // arthAt kartA artha meM Aye hue jo tRc aura aka pratyayAnta zabda, unake sAtha SaSThyanta kA samAsa nahIM hotaa| ___ isa artha ke viparIta bhaTToji dIkSita Adi ne isa sUtrArtha meM kucha parivartana kiyA hai| "tRjakAbhyAM kartari / " (pA. 2.2.15) se anuvRtta honevAle "tRjakAbhyAm" pada kA isa sUtra ke "kartari" pada ke sAtha sambandha na mAnakara "SaSThI / " (pA. 2.2.8) sUtra se Ane vAle "SaSThI" pada ke sAtha "kartari" pada kA sambandha batAyA hai, aura "kartari ca" sUtra kA artha isa prakAra kiyA hai : (bI) kartari SaSThyA akena6 na samAsaH // arthAt kartA meM AyI huI SaSThI kA aka-pratyayAnta ke sAtha samAsa nahIM hotA / sUtrArtha meM bhinnatA hone se sUtra ke udAharaNoM meM bhI parivartana dekhA jA sakatA hai / kAzikAkAra Adi ke batAye hue sUtrArtha ke anusAra isa "kartari ca" / sUtra ke udAharaNoM meM tRjanta tathA akanta donoM prakAra ke prayogoM kA samAveza ho jAtA hai / jaise ki - (1) apAM sraSTA / (2) purAM bhettA / (3) odanasya bhojakaH / ityAdi / parantu bhaTToji dIkSita Adi ne jo artha kiyA hai, usake anusAra mAtra aka pratyayAnta prayoga hI For Personal & Private Use Only

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119 Vol. xxVIII, 2005 sUtrArtha kI samIkSA isa sUtra ke udAharaNa banate haiM / tadyathA - (1) bhavataH zAyikA / (2) bhavataH aasikaa| aba vicAraNIya yaha hai ki uparyukta do prakAra ke arthoM meM se kauna sA artha ucita hai| bhaTToji evaM unake anugAmI svamAnya bI. artha ko hI ucita batAte haiM / aura kAzikAkAra Adi ke artha kI aneka tarka dekara AlocanA karate haiM / bhaTToji dIkSita kA kathana hai ki - "atredaM vaktavyam - prathama sUtre (tRjakAbhyAM kartari / pA. 2.2.15) kartRgrahaNaM tRjakayoreva vizeSaNaM yuktam, tayoH zrutatvAt, na tu SaSThyAH / evaM ca tRjuttarArtha ityapi na kalpyam / akasyeva cottaratrAnuvRttirna tu tRcaH, asambhavAt / tathA ca sUtradvayasya vyatyAsenArtha ucitaH iti // "17 arthAt "tujakAbhyAM kartari" / isa prathama sUtra meM jisa "kartari" pada kA grahaNa kiyA hai, vaha tRj aura aka kA hI vizeSaNa yukta hai| kyoMki sUtra meM hI tR-aka kA zravaNa hai| (jabaki kAzikAkAra Adi ne jisa "SaSThI" pada ke sAtha isa "kartari" pada kA sambandha joDA hai, vaha) "SaSThI" kA zravaNa nahIM haiM, vaha to upara ke sUtra meM se anuvRtti ke dvArA AyA huA pada hai / dUsarI bAta yaha hai ki isa artha ko svIkAra ne para "tRca uttarArtha hai" yaha kalpanA bhI nahIM karanI par3atI / akele "aka" kI hI Age anuvRtti hai, tRca kI nahIM, kyoMki vaha saMbhava hI nahIM hai| isalie donoM sUtroM (2.2.15 tathA 2.2.16)kA (kAzikAkAra Adi se) ulaTe rUpa meM artha karanA ucita hai| - kucha AcAryoM ne8 bI. artha ko bhASya sammata tathA kAzikAkAra Adi meM diye hue artha ko bhASya viruddha mAnA hai| unakA kahanA hai ki bhASyakAra ne "karmaNi ca / " (pA. 2.2.14) sUtra ke 1 bhASya meM tRjakAbhyAM cAnarthakaH pratiSedhaH isa vArtika ke bhASya meM 'tRjakAbhyAM' kartari / sUtra kI pravRtti ke kAraNa siddha hone vAle apAM straSTA, purAM bhettA, yavAnAm lAvakaH / ityAdi udAharaNa diye haiM / isa se yaha siddha hotA hai ki bhASyakAra ko bhI vahI sUtrArtha mAnya hai, jisa ke ki "apAM sraSTA" Adi udAharaNa haiM / isa ke lie "kartari" pada ko "tRjakAbhyAm" pada ke sAtha sambandhita mAnakara kiyA gayA bI. artha ucita hai, nahIM ki "kartari" kA SaSThI ke sAtha sambandha mAna kara kiyA gayA e. artha / isa prakAra isa "kartari ca" sUtra kI pravRtti ke viSaya meM jaise matabheda haiM, vaise hI matabheda isake artha karane meM bhI rahe haiM / hama cAhe kisI artha ko ucita samajhe, para isa bAta para vicAra karanA jarUrI hogA, ki Akhira sUtrArtha karane meM yaha matabheda kaise khar3A huA hogA ? kyA kAzikAkAra kA diyA huA artha unheM paramparA se prApta huA hogA ? yadi hA, to bhaTToji Adi ke dvArA jo AlocanA huI hai, vaha kyA ucita hai ? ___ hamAre vicAra se yaha sabhI gar3abar3a sUtra ke vibhinna pAThoM ke kAraNa khar3I huI lagatI hai / arthAt "kartari c|" sUtra ke artha ke viSaya meM matabheda kA mUla khojane ke lie sUtra ke pATha para vicAra karanA jarUrI hogA / hamane jo vicAra kiyA hai vaha isa prakAra hai : (1) prAcIna pATha : For Personal & Private Use Only

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120 kamalezakumAra cha. cokasI SaSThI samAsa ke niSedha sUtroM kA prAcIna sambhavita pATha isa prakAra rahA hogA / SaSThI na nirdhAraNe / karmaNi ca / tRjakabhyAM kartari ca / 19 isa sUtrapATha meM "kartari ca " / yaha svatantra sUtra nahIM hogA / yahA~ paThita "tRjakAbhyAM" kartari c|" sUtra meM upara se "SaSThI" evaM "na" kI anuvRtti AtI hai / "karmaNi" yaha pada "ca" se anukRSya yA anukRSTa hogA / "ca" se sUtra ke artha meM "kartari" pada kA sambandha " SaSThI" pada ke sAtha joDA jAyegA, aura isI prakAra anukRSTa "karmaNi" pada ko bhI "SaSThI" pada ke sAtha joDA jAyegA / isa prakAra sUtrArtha hogA : " tRc evaM aka pratyayAnta padoM ke sAtha kartA artha meM tathA "ca" se karma artha meM bhI AI huI SaSThI kA samAsa nahIM hotA hai / " isa sUtrArtha ke anusAra (1) tRc pratyayAntoM ke sAtha kartari SaSThI ke, (2) aka pratyayAntoM ke sAtha kartari SaSThI ke, (3) tRc pratyayAntoM ke sAtha karmaNi SaSThI ke, tathA (4) aka pratyayAntoM ke sAtha kartari SaSThI ke prayogoM meM SaSThIsamAsa kA niSedha ho jAegA, jo ki iSTa hai / uparyukta cAra ke kramazaH udAharaNa nimna hoMge (1) isakA udAharaNa sambhava nahIM / (2) bhavata: zAyikA / bhavataH AsikA / (3) apAM sraSTA / purAM bhettA / (4) odanasya bhojakaH / saktUnAM pAyakaH / SAMBODHI (1) tRjakAbhyAM kartari / (2) kartari ca / - kAzikAkAra ke samaya kA pATha : sambhava hai ki kAzikAkAra ke samaya taka sUtra meM paThita "ca" pada lupta ho gayA hogA / athavA yaha bhI sambhava hai ki "karmaNi ca" / isa pUrva sUtra meM, aura phira turanta hI AnevAle "tRjakAbhyAM" kartari ca / isa uttara sUtra meM "ca" kA pATha hone se, "ca" kA vAraMvAra pATha upekSita ho gayA ho / isa sthiti meM "ca" ke dvArA prApta karmaNi SaSThI ke tRc aura aka se sAtha honevAle samAsa ke niSedha kI vyavasthA TUTane lagI / ataH For Personal & Private Use Only

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Vol. xxVIII, 2005 sUtrArtha kI samIkSA 121 sthiAta: isa prakAra kA pATha AyA / yaha bhI sambhava hai ki prathama isa prakAra kA yoga-vibhAga vicArA gayA ho aura bAda meM vaha svatantra sUtra hI bana baiThA ho / isa prakAra isa sUtra dvaividhya kI mAnyatA ke sAtha (1) sUtra meM bhASyakArAdi kI paramparA ke samAna "kartari" pada kA sambandha SaSThI ke sAtha hI rakhA gayA, jo ki kAzikAvRtti ke "tRjakAbhyAM krtri| (pA. 2.2.15) sUtra ke artha meM dikhAI detA hai| parantu "kartari ca / " yaha to dUsarA sUtra rahA, usa meM jo "kartari" pada hai usakA sambandha (1) sUtra se anuvRtta "tRjakAbhyAm" pada se jor3a diyA gayA / bhaTToji ke samaya kI sthiti : isa prakAra sambhava hai kAzikAkAra se sUtra dvaividhya vAlA pATha pracalana meM A gayA, para artha karate samaya pUrvokta eka hI sUtra ke samaya kI arthAt "kartari" kA "SaSThI" pada ke sAtha sambandha rakhane kI paramparA surakSita rakhI gaI / bhaTToji ne Akara sUtra dvaividhyavAlA pATha svIkAra kiyA, para pAramparika rUpa se (1) sUtrastha "kartari" pada kA "SaSThI" pada ke sAtha sambandha mAnane kI bAta ko upekSya samajhA, aura kAzikAkAra ne jo sUtrArtha diye haiM, una se ulaTe rUpa meM sUtrArtha diye, tathA unhIM ko ucita tthhraayaa| isa prakAra 'kartari ca' sUtra ke sUtrArtha evam udAharaNa ke viSaya meM jo mata-bheda paramparA meM dikhAI detA hai; usameM sUtra-pATha kI gar3abar3a kAraNa bhUta dikhAI detI hai| isakA sandeha pradIpakAra Adi ko huA, para unhoMne isa viSaya meM koI spaSTa abhiprAya na diyaa| phalata: adyAvadhi yaha sUtrArtha vivAdayukta banA rahA hai / / sandarbha grantha sUcI: *akhila bhAratIya prAcya vidyA pariSad (A.I.O..C.) ke maI 23 meM Ayojita 36 veM adhivezana (pUnA) meM paThita lekh| 1. pA0 sU0 2-2-10 se pA0 sU0 2-2-16 taka / 2. vakravAcAM kavInAM ye prayogaM prati sAdhavaH / prayoktuM ye na yuktAzca tadviveko'yamucyate / ___- kAvyAlaMkAra, (saM0 zarmA baTukanAtha, prakA. caukhambhA saM. saMsthAna, vArANasI, dvitIya saMska. saMvat - 2038) 3. yaha nyAsakAra kAzikAvRtti kI nyAsaTIkA ke kartA jinendrabuddhi nahIM hai| kisI prAcIna nyAsakAra kA yaha nirdeza hai| 4. ziSTaprayogamAtreNa nyAsakAramatena vA / tRcA samastaSaSThIkaM na kathaJcidudAharet / / sUtrajJApakamAtreNa vRtrahantA yathoditaH / akena ca na kurvIta vRtti tadgamako yathA / - kAvyAlaMkAra, tadeva saMskaraNam, SaSTha pariccheda, kArikA 36-37 5. jane: kartA - janikartA / - kAzikAvRttiH, 1-4-30 (saM. mizra nArAyaNa, prakA0 caukhambhA saMskRta sIrijha Aphisa, vArANasI, san 1969, caturtha saMskaraNa, pR0 21) 6. tasya prayojakaH tatprayojakaH / nipAtanAt samAsaH ||-kaashikaavRttiH, 1-4-55 (tatraiva). 7. "janeH kartA janikartA" - iti karmaNi SaSThyA samAsaH / ayameva ca nirdezo jJApayati - "kartari ca" iti pratiSedho'nitya iti // - padamaJjarI, saM0 svAmI dvArakAdAsa zAstrI, pra0 tArA pablikezansa, kAzI, san - 1965, bhAga - 1, pR0 543 For Personal & Private Use Only

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122 kamalezakumAra cha. cokasI SAMBODHI 8. evaM tu yat "janikartuH prakRtiH", "tatprayojako hetuzca" ityAdAvucyate - "nipAtanAtsamAsaH" iti, tadanupapannam / zeSaSaSThyA eva samAsasya siddhatvAt // - padamaJjarI, uparyukta saMskaraNa, bhAga-2, pR. 114 9. tulanA karo - "apara Aha -"ktena ca pUjAyAm" ityAdiSu kArakaSaSThyA eva niSedhaH / tadeva tu kAdikArakaM yadA zeSarUpeNa tivakSyate tadA bhavatyaiva samAsa iti // padamaJjarI, tatraiva, pR0 114 10. ayaM ca niSedho nityaH "janikartuH na"...ityAdi nirdezAt / tena - hitakArakaH, guNavizeSaka: ityAdiprayogopapattiH // prakriyAkaumudI, bhA. 2, pR. 131 11. api cAyaM niSedho'nitya iti / "janikartuH prakRtiH", tatprayojako hetuzca" ityAdinirdezAH jJApayAnti / tatazca "nijatrinetrAvataratvabodhikAm" ityAdhupapannam // - pra. kau0 prasAda TIkA, saM0 trivedI kamalAzaMkara, pUnA, san - 1925, pUrvArdhaH pR0 507 12. kathaM tarhi "ghaTAnAM nirmAtustribhuvanavidhAtuzca kalahaH" iti / zeSaSThayA samAsa iti kaiyaTaH // - siddhAnta kaumudI, sU0 saMkhyA 710 (saM0 paMcaulI bAlakRSNa, prakA0 caukhambA saMskRta saMsthAna, vArANasI, tRtIya saMskaraNa, san 1987, bhAga-. 2) pR0 27 13. apAM sraSTA, odanasya pAcakaH iti sambandhaSaSThyA samAso bhavatyeva / sa pratiSedho nAstyeva // - cAndravRttiH, (bhAga 1) saM0 kSitIzacandra ceTarjI, pra0 Dekkana kaoNleja, pUnA, san - 1953, pR0 199. . 13a- kartarIti zakyamakartum tRco'kasya ca kartari vidhAnAt / satyam / tadyoge kartari vihitAyAstasyAH pUrveNa vRttyabhAvaH siddhaH sAmarthyAdiha kartari vihitasyAkasya grahaNam / tadetatkartRgrahaNaM jJApakaM pUrvapratiSedho nityaH Amanityastena 'tIrthakartAramarhantam' ityevamAdi siddham / / - draSTavya, jainendramahAvRttiH ( saM. tripAThI zanAtha prakA. bhAratIya jJAnapITha, kAzI, san 1956, pR0 6. 14. kartarIti zakyamakartum / ... tadetatkartRgRhaNaM jJApakaM pUrvapratiSedho nityaH ayamanityastena "tIrthakartAramarhantam" ityevamAdisiddham // tRnantena vA "sAdhanaM kRtA" (jai. sU. 1-3-29) iti saH / / -jainendravRttiH, 560 (saM. tripAThI zambhunAtha, kAzI. san-1956) 15. "yAjakAdibhiH" / (hai. sU. 3-1-78)... AkRtigaNo'yam tena... tathA anyatkArakam, vizvagoptA, tIrthakartA, tatprayojako hetuzca, janikartuH... ityAdi siddhaM bhavati // hai. bR. vRtti. - siddhahaimazabdAnuzAsanam (svopajJabRhadvRttisaMvalitam) saM. munivarya vajrasena vijayajI; bhedulAla kanaiyAlAla rilIjIyasa TrasTa, muMbaI, saMvat-2042; bhA. - 1, pR. 473 16. bhaTToji ne yahAM tRjanta kA ullekha nahIM kiyA / usa ke lie ve svayaM kahate hai ki - "neha tRjanuvartate, tadyoge karturabhihitatatvena kartRSaSThyA abhAvAt / " arthAt yahAM tRj kI anuvRtti (mAnane kI AvazyakatA) nahIM hai kyoMki tajanta zabda ke sAtha kartari-SaSThIvAlA pada kabhI A hI nahIM sktaa| yadi eka tarapha kartA meM tRc huA hogA, to dUsarI tarapha kartA - ukta bana kara hamezA prathamA-vibhakti meM hI rhegaa| 17. zabdakaustubhaH - 2.2.17. (saM. gopAlazAstrI,vArANasI, saMvat-1985) 18. jayAdityenAsmin sUtre "kartRgrahaNaM SaSThIvizeSaNam" ityuktam / kartari yA SaSThI, sA na samasyata ityarthaH kRtaH / etad mahAbhASyAnmahadviruddhamasti / katham ! mahAbhASyakAreNAsya sUtrasya "purAM bhettA" "apAM sraSTA," "yavAnAM lAvakaH" iti trINyudAharaNAni dattAni / atra sarvatra karmaNi SaSThI / jayAdityena tRjantasyodAharaNamapi noktam / / ... aSTAdhyAyI-bhASyam kartA-dayAnanda sarasvatI, ajamera, vi. saM. 1984, bhA. 1, pR. 244 19. bhASyapradIpa meM kaiyaTa ne aisA hI sUtrapATha diyA hai| draSTavyaH-"...kvacittu" tRjakAbhyAM kartari ce"ti pratiSedhenetyabhi praayennaakrtriityuktm||"-bhaassyprdiipH, pR. 434 (pra. motIlAla banArasIdAsa, saMskaraNa, dillI, san bhAga-2) For Personal & Private Use Only

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jaina evaM gA~dhI AcAra darzana kA tulanAtmaka adhyayana tribhuvana nAtha tripAThI 'gA~dhI' nAma sunate hI mana-mastiSka meM eka kRzakAya, kaMkAla parilakSita zarIra ke, daNDa dhAraNa kiye vyakti kA citra ubharatA hai, jinako Aja kA samAja rASTrapitA mahAtmA gA~dhI ke nAma se jAnatA hai / isI kRzakAya zarIra meM dadhIci kI haDDiyoM kA adamya sAhasa bharA thA jisake bala para mahAtmA ne 'satya evaM ahiMsA' ke mArga para calate hue yuyutkSu, bhAyAvara, durdamya AMgala zAsakoM ko svayaM ke samakSa ghuTane Tekane para vivaza kara diyA aura parAdhIna bhAratavAsiyoM ko svAdhInatA kA mIThA phala cakhAyA / 'satya' evaM ahiMsA' kA prayoga mahAtmA gA~dhI ne adhyAtma yA cintana ke rUpa meM hI nahIM kiyA, apitu inakA samucita vyAvahArika prayoga nitya 'AcAra' kA viSaya hai|' yaha nivRtti kA darzana hai, jisako tapapUrvaka AcAra ke dvArA siddha kiyA jAtA hai| gA~dhI darzana kA mukhya kendra bindu 'satya evaM ahiMsA' hI hai jisameM mahAtmA gA~dhI ne 'satya' ko Izvara tulya batAkara AdhyAtmika stara pradAna kara diyA tathA ahiMsA ko satyaprApti kA mArga batalAyA / isa rUpa meM satya 'sAdhya' hai tathA ahiMsA 'sAdhana' | bhAratIya dharma evaM darzana vAGmaya meM jaina dharma evaM darzana 'nivRttimArgI' darzana ke rUpa meM vikhyAta hai / nivRtti kA artha hai bhoga evaM tRSNA se nivRtti / jainiyoM ke anusAra jaba manuSya sukha bhoga se virakta hokara nivRttimArga para agrasara hotA hai to sAdhaka ko parama zAnti kA mArga prazasta hotA hai / jainiyoM kA pramukha lakSya 'kaivalya' hai jisameM samasta zubhAzubha karmoM kA nAza ho jAtA hai / parantu kaivalya - prApti ke lie sAdhaka ko kaThina nivRtti-mArga kA anusaraNa Avazyaka hai / yaha nivRtti-mArga anusaraNa hI jaina 'AcAra - mImAMsA' ke rUpa meM jAnA jAtA hai / kaivalya AtmotthAna hai, AtmotthAna ke lie Atmabala atiprabala honA Avazyaka hai, ataH cittazuddhi ke lie kaThina jaina- AcAra kA vidhAna kiyA gayA / yahI prayoga mahAtmA gA~dhI ne apane siddhAntoM ke lie kiyA / unake anusAra saMsAra bandhana kA kAraNa hai aura manuSyotthAna hI jIvana kA parama lakSya hai, kintu vizuddha-citta ke binA manuSya kA kalyANa nahIM ho sakatA, bhoga-vilAsa, kAma-krodha mukti ke bAdhaka tattva haiM aura inase mukti tabhI sambhava hai jaba citta kaThina anuzAsana meM siddha ho / ataH Atmabala ko prabala karane ke lie evaM manuSyatA ke kalyANa ke lie mahAtmA ne satya, ahiMsA, aparigraha, brahmacarya, asteya, abhaya ityAdi vratoM kA paripAlana karane kI zikSA dI jo jaina-AcAra ke samAna hai| isa prakAra gA~dhI darzana ke AcAra evaM jaina-AcAra meM atyadhika samAnatA ke darzana hote haiM, isI krama meM donoM kA tulanAtmaka adhyayana prAyojita hai / For Personal & Private Use Only

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124 tribhuvana nAtha tripAThI SAMBODHI yadyapi 'ahiMsA' sabhI dharmoM (hindU, bauddha, IsAI ityAdi) meM varNita hai, jinakA mahAtmA para samAna prabhAva par3A, parantu ahiMsA kA vicAra mahAtmA ko mukhya rUpa se jaina dharma evaM darzana se prApta hotA hai| bAlyakAla meM unhoMne bhagavAna mahAvIra kI kathAoM meM sunA thA, "yadi prANImAtra ke prati bhI hiMsA kI jAe to usakA burA prabhAva sampUrNa sRSTi para par3atA hai / " jaise ki kisI jIva kA prANa lene para sRSTi kA mUla tattva 'agni' bAdhita hotA hai / arthAt hiMsA samasta sRSTi ke virUddha kArya karatI hai| yaha vicAra mahAtmA meM anta taka rahA / tathApi ahiMsA gA~dhI ke vicAroM meM vikasita hokara jainiyoM se thor3I bhinnatA bhI prApta karatI hai| gA~dhI darzana meM ahiMsA hI vaha brahmAstra thA jisase svayaM mahAtmA ne svArthasiddhi kI, usI prakAra jaina dharma darzana meM ahiMsA vaha dhuri hai jisa para sabhI jainAcAra siddhAnta pratisthApita haiM / ataH donoM hI darzanoM meM 'ahiMsA kA siddhAnta' samAna rUpa se vyApta hai| yadyapi una donoM hI darzanoM meM ahiMsA kA siddhAnta samAna rUpa se vyApaka hai tathApi unameM adhikAdhika samAnatA ke sAtha-sAtha tanika viSamatA kA bhI bodha hotA hai| ahiMsA ko AdhAra mAnakara hI jainiyoM ne satya brahmacarya, aparigraha, asteya tathA mahAtmA ne ina vratoM ke atirikta satyAgraha, asahayoga, krAnti, savinaya avajJA, svarAja, sarvodaya, samAnatA, nyAsa yA (TrasTIzipa), karma, prema, IzvarAsthA, vikendrIkaraNa ityAdi siddhAntoM kI vyAkhyA kI hai| ___ ahiMsA ke rUpa meM yadyapi gA~dhIjI ne kisI navIna siddhAnta kI sthApanA nahIM kI parantu usakA rAjanItika zastra ke rUpa meM prayoga advitIya hI nahIM, apUrva thaa| mahAtmA gA~dhI ke anusAra 'hiMsA eka . nakArAtmaka bala hai jisase kevala hiMsA hI paidA ho sakatI hai' jaise hiMsA karane vAle ke pratipakSI ke mana meM hiMsA karane vAle ke prati balapUrvaka damana kI icchA jAgRta hotI hai jo ki eka 'nakArAtmaka bala' hai| paranta ahiMsA ke dvArA pratipakSI kA hRdayaparivartana kara vijaya prApta kI jA sakatI hai| ataH ahiMsA eka 'sakArAtmaka zakti' hai| jainiyoM ke anasAra mana, vacana, karma tInoM ke dvArA ahiMsA kA pAlana kaThoratA se karanA cAhie / kisI ko gAlI denA, hiMsA dekha A~khe mUMda lenA bhI hiMsA hai / isa prakAra kisI bhI paristhiti meM sAdhakoM ko ahiMsA kA tyAga nahIM karanA cAhie / gA~dhIjI yahA~ jainiyoM se thor3A matabhinya prastuta karate haiM, unake anusAra zvAsa lene, khAne, pIne meM mu~ha kholane meM vyAvahArika bAdhA AtI hai| to aisI hiMsA to dainika dinacaryA meM svAbhAvika hai tathA kSamya hai / 1 gA~dhIjI ke anusAra yadi koI vyakti bandUka lekara niraparAdha logoM kI hatyA kara rahA hai to usakI hatyA anuzaMsita ho sakatI hai / 2 mahAtmA gA~dhI 'dayA-mRtyu' (mercy-killing) kI bhI vakAlata karate haiM arthAt koI rogI yadi roga se pIr3ita hai tathA kaSTa asahya hai to rogI kI icchA se usakI mRtyu pradAna kI jA sakatI hai / 13 jaini ise 'samAdhi-maraNa' ke rUpa meM svIkAra karate haiM / isa prakAra dekhA jA sakatA hai ki jaina ahiMsA kA siddhAnta, gA~dhIvAda meM apanI caramagati pAtA hai / satya jainiyoM kA dUsarA mahAvrata hai, asadbhidhAnamanRtam14 arthAt asat-cintana, asat-bhASaNa, asat-AcaraNa yaha sabhI asat zreNI meM Ate haiM / jaini satya ko atyadhika vyApaka artha meM lete haiN| jo, vastutaH satya hote hue bhI kisI ko kaSTa pahu~cAe, vaha bhASaNa asatya hai, ise jaini 'garhita-asatya' For Personal & Private Use Only

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Vol. xxVIII, 2005 jaina evaM gA~dhI AcAra darzana kA tulanAtmaka adhyayana 125 kahate haiM / parantu mahAtmA gA~dhI ke anusAra 'satya' to satya hai, yadi saca bAta se kisI kA jI duHkhe to vaha hiMsA na hogI / 5 isa prakAra hama dekhate haiM ki mahAtmA gA~dhI satya ke prati kitane dRr3ha haiM / yadyapi satya kA siddhAnta donoM matoM meM samAna hai kintu mahAtmA gA~dhI satya para adhika dRr3ha haiM, ahiMsA para kama aura jaini ahiMsA para satya kI apekSA adhika dRr3ha haiM / isI rUpa meM mahAtmA satya ko Izvaratulya siddha kara dete haiM, unake anusAra satya hI samasta jagata kA 'sAdhya' hai, satya hI paramapuruSArtha hai, satya hI Izvara hai| mahAtmA gA~dhI ke anusAra 'satya kA Agraha' hI satyAgraha hai| yaha ahiMsAtmaka mArga hai, prema kA mArga hai tathA IzvarIya mArga hai / satyAgraha vipakSI ke samakSa aisI sthiti paidA kara detA hai ki usakA sampUrNa krodha zAnta ho jAe, ata: yaha hRdaya-parivartana kA mArga hai / satyAgraha ke dvArA kisI AtAtAyI kA bhI hRdaya-parivartana karake usako sudhArA jA sakatA hai / 18 gA~dhIjI kI prasiddha ukti hai "pApa se ghRNA karo, pApI se nahIM" / jainiyoM kI bhI AcAra-mImAMsA meM 'arthadaNDaviramaNa' tathA raudradhyAna evaM 'hiMsApradAna' kA siddhAnta yahA~ lAgU hotA hai, jisake anusAra kisI bhI kAraNa se kisI ke bhI hRdaya meM hiMsA jagAnA pApa hai / 9 ahiMsA ko hI kendrIyabhUta tattva mAnakara gA~dhIvAda asahayoga, savinaya avajJA, anazana ityAdi ko pAlita karane kA upadeza detA hai jisake anusAra svayaM ko kaSTa dekara sAmane vAle kA hRdayaparivartana, mata-parivartana kiyA jA sakatA hai| brahmacarya ko paribhASita karate hue mahAtmA gA~dhI kahate haiM-apanI samasta indriyoM para sampUrNa niyantraNa brahmacarya hai / susvAdu bhojana, vAsanAtmaka vicAra, uttejaka dRzyoM se sadaiva dUra rahanA hI brahmacaryavrata hai| yahA~ taka ki pati-patnI ko bhI vrata dhAraNa karake eka dUsare ke samakSa 'bhrAtA-bhAginI' ke rUpa meM upasthita honA cAhie / 2deg brahmacarya-vrata dhAraNa karane se AtmA kA paramAtmA se milana sarala hotA hai? tathA vyakti kA Atmabala adhika prabala hotA hai / jaini 'maithunamabrahma'22 kahate haiM arthAt saMsAra meM kisI bhI jor3e kA kAma-rAga se Avezita hokara mAnasika, kAyika yA vAcika koI bhI pravRtti abrahmacarya hai / 23 jaini kevala yaunakriyA kA niSedha brahmacarya ke lie karate haiM / kintu gA~dhI brahmacarya kI vizeSa paribhASA dete hue samasta indriyoM para niyantraNa batAte haiM / asteya kA varNana mahAtmA gA~dhI ke darzana meM evam jainAcAra meM samAna rUpa meM prApta hotA hai, jaini kahate haiM 'adattAdAnaM steyaM'24 arthAt binA diye kisI anya kI vastu kA grahaNa asteya hai / mahAtmA gA~dhI ke anusAra caurya-prakRti hiMsA hai, kyoMki kisI vyakti kI sampatti usakA bAhya jIvana hotA hai aura usa sampatti kA haraNa amuka vyakti ke jIvana kA haraNa hai| ata: asteya ke lie mana meM AvazyakatA se adhika vastuoM ke prati lAlaca kI vRtti nahIM honI cAhie / 25 __aparigraha ko jaini 'mUrchA parigraha: '26 arthAt kisI vastu ke moha meM vivekazUnya ho jAnA kahate haiM / parigraha pApa kA saMgraha hai, jitanA adhika parigraha bar3hatA jAtA hai utanA hI adhika pApa bar3hatA jAtA hai| parigraha kA dUsarA nAma 'granthi' bhI hai| bhagavAn mahAvIra ne granthi-bhedana para bahuta adhika bala diyA isa lie unakA nAma 'nirgrantha' par3a gayA tathA unakA sampradAya 'nirgrantha-sampradAya' ke rUpa meM vikhyAta huaa| parigraha se manuSya ba~dha jAtA hai, svAdhIna nahIM raha pAtA, ataH aparigraha manuSya ke svAtantrya, svAdhInatA For Personal & Private Use Only

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126 tribhuvana nAtha tripAThI SAMBODHI kA mArga hai| mahAtmA gA~dhI ke anusAra aparigraha, upArjana karane kI pravRtti para roka hai| mahAtmA ke anusAra jisake pAsa jo kucha hai, usI meM saMtuSTa rahane kA anuzAsana hI sadguNa 'aparigraha' hai| yathAsambhava kama se kama meM atyadhika saMtuSTa rahane kA prayatna hI aparigraha kA mUla hai / aparigraha se hI mahAtmA apane nyAsa ke siddhAnta taka pahuMcate haiM, jisake anusAra, pU~jIpatiyoM ke hRdaya ko parivartita karake unake mana meM yaha vizvAsa paidA karanA ki unake pAsa dhana ke apavyUha kA koI vaiyaktika upAdAna nahIM hai, usa ekatrita dhana ko jana-kalyANArtha kharca caahie|28 pU~jIpati vAstavikatA meM nyAsa-dhArI hai| jisane zramikoM dvArA kiye gaye kaThina parizrama se dhana ekatrita kiyA hai / yahI gA~dhIjI ke aparigraha kA carama hai / abhaya - mahAtmA gA~dhI ke anusAra jo vyakti ahiMsA kA pAlana karatA hai tathA satya kA sAtha nahIM chor3atA, Izvara sadaiva usake nikaTa rahatA hai jisase usa vyakti ko mRtyu, bhUkha, pyAsa, zArIrika AghAta, AkrozAtmaka vyavahAra ityAdi kisI kA bhaya nahIM hai| udAharaNa svarUpa campArana meM nIla kI khetI kA virodha karane para aMgreja sarakAra ne gA~dhIjI ke virUddha mukadamA calAyA kintu gA~dhIjI ne satya kA sAtha na chor3A aura aMgreja sarakAra ko mukadamA vApasa lenA par3A / 29 isa prakAra 'satya' abhaya kA pUraka hai, kI zikSA gA~dhIjI ne dI / jaini kevala 'kaivalya' kA pratipAdana karate haiM, jo karma bandhana naSTa hone para svataH prAptavya hai, ataH mRtyu se bhaya kaisA ? . krAnti - mahAtmA gA~dhI ahiMsAtmaka-krAnti ke poSaka haiM, krAnti kA mUla-tattva hai druta-parivartana / krAnti kisI vyavasthA ke viruddha usa vyavasthA ke druta-parivartana kI dyotaka hai, kintu gA~dhIjI mArksa dvArA prAyojita hiMsAtmaka krAnti ke virodhI haiM, unake anusAra kevala ahiMsA ke jarie svayaM kaSTa sahakara zatru ko bhI parivartita kiyA jA sakatA hai isa rUpa meM ahiMsAtmaka - se sampUrNa vyavasthA kA parivartana ho jAtA hai / jaini bhI prema ke dvArA parivartana kI bAta svIkAra karate haiM yadyapi jaini 'krAnti' zabda kA nAma nahIM lete parantu hRdaya-parivartana ke jarie sampUrNa samAja kA parivartana, sampUrNa samAja kA utthAna hI unakA parama lakSya hai| IzvarAsthA - mahatmA gA~dhI ke anusAra vaha vizvAsa hai jo Izvara ke svarUpa ke sAtha-sAtha samasta sRSTi ko bhI naitika siddha karatA hai| ataH IzvarAsthA prema kI pUrvamAnyatA hai, yaha mAtra dhArmika vizvAsa nahIM, naitikatA tathA sadguNI-jIvana kA vizvAsAtmaka AdhAra hai / jainiyoM ke triratna varNana me aisI hI aTUTa AsthA ke darzana hote haiM / triratnoM-samyak-darzana, samyak-jJAna, samyak-cAritra meM se samyak darzana jaina tIrthaMkaroM tathA zAstroM meM pratipAdita siddhAntoM ke prati agAdha-zraddhA kA siddhAnta hai jisake binA samyak cAritra jo siddhAntoM ko vyavahAra meM lAne kA nirdeza detA hai, ho pAnA sambhava nahIM hai / ata: donoM hI matoM meM zraddhA, vizvAsa evaM AsthA ko vyAvahArika prabalatA kA kAraNa svIkAra kiyA gayA hai / svAdhInatA kA artha mahAtmA gA~dhI ke anusAra sampUrNa rASTra kI svatantratA ke sAtha-sAtha manuSya mAtra kI svatantratA hai / manuSya saMsAra meM apane vicAroM evaM kAryoM ko pratipAdita karane ke lie svatantra hai kintu kisI anya prANI ko kaSTa pradAna kiye binA / jaina paramparA bhI niyativAda ko svIkAra na karake icchA svAtantrya ko mahattva detI hai / icchA-svAtantrya ke kAraNa hI manuSya apane karmoM kA pratipAdana For Personal & Private Use Only

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Vol. xxVIII, 2005 jaina evaM gA~dhI AcAra darzana kA tulanAtmaka adhyayana 127 karatA hai, jisase usake bhUta, bhaviSya evaM vartamAna jIvana kA nirdhAraNa hotA hai aura yahI usake 'kaivalya' kA mArga hai| pratyeka AtmA cAhe vaha pRthvI sambandhI ho, jalagata ho, yA usakA Azraya kITa athavA pataMga ho yA usakA nivAsa sthAna mAnava ho, tAttvika-dRSTi se usameM koI bheda nahIM hai| sabhI jIva samAna haiM, samasta jIvoM meM samAna AtmA kA nivAsa hai / jainiyoM kA siddhAnta hai 'je appA se paramappA' arthAt 'jo AtmA hai vahI paramAtmA hai' / 2 mahAtmA gA~dhI ke anusAra samAja meM pratyeka vyakti samAna hai tathA samAna rUpa se samAja kA sadasya hai| usake pratyeka kriyAkalApa kA sampUrNa samAja para asara vyApta hotA hai| yadi pratyeka vyakti apane kartavya ko samajha jAe aura usakA pUrNarUpeNa pUrI niSThA ke sAtha pAlana kare to sampUrNa samAja meM Ananda evaM zAnti kA vAsa hogA / yahI sabhI kA udaya hogA, yahI vAstavika sarvodaya hai| sandarbha grantha sUcI: 1. saksenA, lakSmI (saMpA.), samakAlIna bhAratIya darzana, 1086 / 2. Gandhi, M. K., My Experiments with truth, p. 415 3. lAla, basanta kumAra, samakAlIna bhAratIya darzana, pR0 157-58 / 4. mizra, jayazaMkara, prAcIna bhArata kA sAmAjika itihAsa, pR. 778 4. Woodcock, George Gandhi, p. 18 6. varmA, veda prakAza, nItizAstra ke mUla siddhAnta, pR. 366 7. hiMsA'nRtasteyA'brahmaparigrahebhyo virativratam, tattvArtha sUtra, 701, peja 166 / 8. zekhAvata, mahendra siMha, Adhunika cintana meM vedAnta, pR. 154 / 8. Woodcock, George, Gandhi, p. 39 10. pramattayogAt prANa vyayaropaNaM hiMsA, tattvArtha sUtra, 172, 76 11. lAla, bI. ke, samakAlIna bhAratIya darzana, pR0 137, aura varmA, veda prakAza, nItizAstra ke mUla siddhAnta / 12. Young India, 4-11-26 13. Rai, Chhaya & Singh, Dashratha, Relevance of Gandhian Thought, p. 241. 14. tattvArtha sUtra, pR0 176 / 15. gA~dhI, mo0 ka0, satya aura ahiMsA, pR0 55 / 16. Young India, 13-12-1931 17. siMha, bI. ena. nItizAstra, pR0 419 / 18. lAla, bI. ke. samakAlIna bhAratIya darzana pR0 143-45 19. mahetA, DA. mohana lAla, jaina dharma darzana, pR0 550-51 / 20. Gandhi, M. K. My Experiments with Truth p. 173. For Personal & Private Use Only

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128 tribhuvana nAtha tripAThI 21. jhA, harimohana, dArzanika vivecanAe~ peja 126 / 22. tattvArtha sUtra pR0 177,7.10 23. mahetA, DA. mohana lAla, jaina dharma darzana, pR0 544 / 24. tattvArtha sUtra 7.11, pR0 177 / 25. lAla, bI. ke. samakAlIna bhAratIya darzana pR0 171-72 / 26. tattvArtha sUtra 7.12 pR0 178 / 27. mahetA, DA. mohana lAla, jaina dharma darzana, pR0 109-10 / 28. lAla, bI. ke. samakAlIna bhAratIya darzana pR0 180-81 29. devarAja ena. ke. vizva ke santa mahApuruSa pR0 216 / 30. lAla, bI. ke. samakAlIna bhAratIya darzana pR0 173 / 31. mahetA, DA. mohana lAla, jaina dharma darzana, pR0 111 / 32. mahetA, DA. mohana lAla, jaina dharma darzana, pR0 108 / For Personal & Private Use Only SAMBODHI .

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jaina paraMparAmAM zIlakathAo (khAsa karIne "zIlopadezamAlAne dhyAnamAM rAkhIne) nIlAMjanA zAha cattAri paramaMgANi, dullahANIha jaMtuNo / mAgu tu saddhA, saMgamana sa vIDi ll (uttarAdhyayanasUtra, 3.1) bhUmikA : "uttarAMdhyayanasUtra'mAM darzAvyuM che ke "jaMtuo mATe cAra bAbata durlabha che : manuSyatva, dharmanuM zravaNa, zraddhA ane saMyama vize sAmarthya'. jaina paraMparAmAM maLatI zIlakathAo, ke jemAM saMyamanAzIlanA mAhAtmanuM nirUpaNa che te A lekhano viSaya che. A zIlakathAonA pratinidhirUpa "zIlopadezamAlA'no paricaya ApatAM pahelAM, enI pUrve lakhAyelA e prakAranA sAhityano achaDato nirdeza karavo Avazyaka che. samagra jaina vADmayane Agamika ane Agametara ema be vibhAgamAM vaheMcI zakAya. . Agamika sAhitya eTale Agamo ane emanI sAthe saMkaLAyeluM vyAkhyAtmaka sAhitya. AgamonA AdhAra para je Agamika prakaraNo racAyAM, temano samAveza Agametara sAhityamAM karavAmAM Ave che. AgamagraMthonuM paThana-pAThana sAmAnya loko mATe agharuM hatuM. vaLI AgamomAM mahattvanA badhA viSayonuM susaMkalita ane suvyavasthita nirUpaNa maLatuM nathI. tethI jaina AcAra-vicAra ane saMskRtino sAmAnya bodha sahelAIthI thaI zake evI dRSTithI AgamonA pravezadvAra jevAM Agamika prakaraNo prAkRta padyamAM racAyAM. temAM, dravyAnuyoga vagere saMbaMdhI vicAronuM nirUpaNa karanArAM prakaraNo, sAttvika prakaraNo tarIke oLakhAya che, jayAre AcAra saMbaMdhI vicAronuM nirUpaNa karanArAM prakaraNo, caraNakaraNAnuyogane lagatAM prakaraNo tarIke oLakhAya che." A bIjA prakAranAM Agamika prakaraNo pahelAM mAtra prAkRta gAthAo rUpe racAyAM, ane pachI TIkAkAroe prAkRtamAM ane saMskRtamAM, gAthAomAM sUcavelAM dagaMtone samajAvatI kathAo ApatI vistRta TIkAo lakhIne temane samRddha karyA. zIlopadezamAlA' ('zI. mA.") e zIla aMgenA vicAronuM prAkRta gAthAomAM nirUpaNa For Personal & Private Use Only

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130 nIlAMjanA zAha SAMBODHI karato Agamika prakaraNagraMtha che. AcAra aMgenA AvA prakaraNagraMtho lakhAvAnI zarUAta, I. sa.nI pAMcamI sadImAM thayelA dharmadAsagaNinI prAkRta kRti "upadezamAlA'thI thaI che. temaNe 542 AryA chaMdamAM racelI A kRtimAM, gurunuM mahattva, AcAryanA guNa, kSamA, zIlanuM, samitinuM temaja guminuM pAlana vagere mahattvanA viSayonuM dAMta sAthe nirUpaNa karIne, jIvanazodhana mATe ane AdhyAtmika unnati mATe mUlyavAna sAmagrI ApI che. tyArabAda I.sa.nI AThamI sadImAM thayelA haribhadrasUrie upadezapada' nAmano 1039 gAthAo dharAvato graMtha prAkRtamAM racyo. A kRtimAM mAnavabhavanI durlabhatAsUcaka daSTAMta, cAra prakAranI buddhi vagere viSayo para vicAra karavAmAM Avyo che. tenA para municaMdrasUrie bAramA saikAmAM "sukhasaMbodhinI' nAmanI vyAkhyA prAkRta ane saMskRtamAM lakhI che, jayAre vardhamAnasUrie paNa I.sa.nA teramA saikAmAM A graMtha upara vyAkhyA lakhI che. zIlopadezamAlA" ane "zIlataraMgiNI' vize atyAra sudhI jaina dharmanA pAyAnA cAra siddhAMta dAna, tapa, zIla ane bhAva-e cArene eka sAthe AvarI letAM prakaraNo racAtAM hatAM, jyAre jayasiMhasUrinA ziSya jayakIrtie "zI. mA." racIne mAtra zIla para juduM prakaraNa racavAnI paraMparA zarU karI. temaNe gurue racelI "dharmopadezamAlA'nA namUnA upara 114 gAthAomAM A prAkRta graMtha Azare I.sa.nI dasamI sadImAM racyo, temAM zIla eTale ke brahmacaryanA pAlana mATe daSTAMtapUrvaka upadeza ApavAmAM Avyo che. zIlanI ArAdhanA karanAra ane virAdhanA karanAra strIpuruSonAM temAM daSTAMta ApavAmAM AvyAM che. brahmacArI nemikumAra nAmanA A bAvIsamA tIrthakarane page lAgIne vivekarUpIkarizAlA jevI zIlopadezamAlA'no huM AraMbha karuM chuM, tevo tenI prathama gAthAno bhAvArtha che. A kRtimAM maLatI satI-nArIonI kathAo khAsa mahattvanI che. A "zI. mA." upara "zIlopadezamAlAvRtti nAmanI saMskRta vRtti I. sa. 1394mAM somatilakasUrie rudrapallI(rUpAla ?)mAM lakhI. A vRttinuM nAma "zIlataraMgiNI' che. jemAM mULa gAthAomAM nirdiSTa daSTAMtone vistArathI samajAvatI 43 kathAo maLe che. zIlataraMgiNI(zI. ta.)nA kartAe A vRtti gujarAtamAM lakhI che eno purAvo emanI saMskRta bhASA parathI paNa maLI rahe che. emanI saMskRta bhASAmAM gujarAtI bhASAmAM vaparAtA hoya e rItanA ghaNA zabdo maLe che. A vRtti saraLa saMskRtamAM ane sAva sAdI zailImAM lakhAyelI che, chatAM saheje zuSka nathI, kAraNa ke emAM alaMkAro ane subhASitono vacce vacce samucita upayoga thayo che. "zI. ta.' vRtti "zI. mA.'nA pUraka graMtha samI che, tethI A lekhamAM jayAre "zI. ta.'no judo nirdeza na karyo hoya tyAre "zI. mA.'mAM teno samAveza thayelo gaNavAno che. jayakIrtie racelI A "zI. mA.'ne zIlakathAonI pratinidhirUpa gaNavAnuM kAraNa e che, mAtra zIla para juduM prakaraNa racavAnI zarUAta tenAthI thaI che, te uparAMta jaina paraMparAmAM pachIthI je je kathAo racAI che, te enA namUnA parathI ja lakhAI che. "zI. mA."nI racanA thayA pachI tenI lokapriyatA eTalI badhI thaI hatI ke tenA para somatilakasUri uparAMta bIjA be-traNa jaNAe For Personal & Private Use Only

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Vol. XXVIII, 2005 jaina paraMparAmAM zIlakathAo 131 TIkA lakhI che, ane jUnI gujarAtImAM paNa tenA para sAtathI vadhAre bAlAvabodha racAyA che. te badhAmAM vikramanA soLamA saikAmAM racAyelo merusuMdaragaNino "bAlAvabodha' vadhAre prasiddha che. atre eka bAbata e paNa noMdhavA jevI che ke zIlakathAo dareka dharmanA sAhityamAM maLe che, paNa jaina dhArmika sAhityamAM zIlakathAonuM je mahattva che, tevuM anyatra nathI. vaLI I. sa.nI dasamI sadIthI zarU thayelI zIlakathAo lakhavAnI paraMparA TheTha aDhAramI sadI sudhI A dharmamAM cAlu rahI che, tevI rIte bIjA dharmamAM A sAhityaprakAranI paraMparA saLaMga maLatI nathI. zIlano artha : vizvano pratyeka dharma zIla upara bhAra mUkato Avyo che, paNa jaina dharmamAM tene pAyAnA siddhAMta tarIke je AgavuM mahattva maLyuM che, tevuM bIjA koI dharmamAM bhAgye ja maLyuM che. "zI. mA.'mAM zIlano rUDha artha brahmacaryanuM pAlana levAmAM Avyo che. zIlanI spaSTa ane vyavasthita vyAkhyA AgamagraMthomAM maLatI nathI, paNa tenA mahatva vizenI aneka gAthAo dazavaikAlikasUtra (da. vai. sU.)mAM ane uttarAdhyayanasUtra (uM. sU.)mAM maLe che, jemAMnI keTalIka nIce pramANe che. mUlameyamahammassa mahAdosasamussayaM / tahA medu saMsa nikathA vaMyaMti i da. vai. sU. 6. 16 (A adharmanuM mULa che, mahAdoSano samUha che, mATe nigraMtho maithunanA saMsargane kharekhara tyajI de che.) devadANavagaMdhavvA, jakkharakkhasakiMkarA / baMbhayAriM namasaMti, dukkaraM je karaMti taM // esa dhamme dhuve Nicce, sAsae jiNa desiha / siddhiA ziAMti rAkho iiAsaMti tAtti semi ! u sU. 16.16-17 (davo, dAnavo, gaMdharvo, yakSo, rAkSaso ane kinnaro, je brahmacArI A duSkara vrata pALe che, tene name che. A dhruva, nitya, zAzvata ane jinadeva vaDe AdiSTa dharma che, kemake enAthI bhavyajIvo siddha thayA che, siddha thAya che ane bIjAo siddha thaze ema huM tane kahuM chuM.) zIlanI vyavasthita vyAkhyA to 'triSaSTizalAkApuruSacarita' mahAkAvyamAM maLe che. zIe sAvadyAnAM pratyAyAnuM nirAte " A vyAkhyA ghaNI vizALa che, kAraNa ke, emAM pAMca aNuvrata(ahiMsA, satya, asteya, brahmacarya ane aparigraha), traNa guNo (digvirati, bhogopabhogavirati ane anarthadaMDavirati) ane cAra zikSAvrata(sAmAyika, dazAvakAzika, pauSadha ane atithisaMvibhAga)no samAveza thAya che, paNa vyavahAramAM sAmAnya rIte pAMcamAnA eka evA brahmacaryanuM pAlana te zIla evo artha levAmAM Ave che. zalanA be bheda che : sarvavirati ane 'dezavirati. sAdhuone mATe sarvavirativrata eTale ke akhaMDa brahmacarya pAlananuM vrata hoya che ane For Personal & Private Use Only

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132 - nIlAMjanA zAha SAMBODHI gRhasthIo mATe dezavirativrata eTale ke potAnI paraNetara ke patine saMpUrNapaNe vaphAdAra rahevAnuM vrata hoya che. zI. mA."mAM svAbhAvika rIte zIlane bAkInAM traNe dAna, tapa ane bhAva karatAM sarvopari darzAvavAmAM AvyuM che, je nIcenI gAthAo parathI jaNAya che. sAina - tava - bhAvArpha - tharmohiMto suda sI ! iya jANiya bho aijattaM kuNaha tattheva // 10 // taM dANaM so a tavo so bhAvo saM vayaM khalu pamANaM / jattha dharijjai sIlaM aMtara - riu - hiyayanavakIlaM // 11 // (dAna, tapa, bhAvanA vagere dharmonA (pAlana) karatAM zIlanuM pAlana atiduSkara che, e. jANIne he bhavya jIvo, tene pALavA mATe khUba prayatna karo.) (te dAna, ne tapa ane te bhAvanA, A dareka vrata tyAre ja pramANabhUta (phaLIbhUta) thAya che, jyAre AMtarika zatruo mATe navA khIlAsamAna zIlavratanuM AcaraNa thAya che.) zIlano bhaMga karavAthI bAkInAM cAre aNuvratono kevI rIte bhaMga thAya che te 23-25 gAthAomAM darzAvyuM che : abaMbhaM payaDaM ciya apariggahiyassa kAmiNI neya / / iya sIla-vajjiyANaM kattha vayaM paMcavayamUlaM // 25 // (strI sevanArAne brahmacaryanuM khaMDana spaSTa che, jyAre parigraharahita puruSane strI nathI ja. Ama zIlarahita manuSyo mATe pAMca vratonA mULarUpa A vrata kyAM rahyuM ?) : "zI. mA."mAM maLatI kathAo : zI. mA."nI gAthAomAM sUcavelAM daSTAMtone samajAvatAM "zI. mA.nA kartAe kula 43 kathAo ApI che. A graMthanI zarUAtamAM zIlanA pratApe mokSasukha maLe che te vAta jaNAvI che. kathAonA prAraMbhamAM guNasuMdarI satInI kathA maLe che ane tyArabAda zIlabhaSTa thayelA vaipAyana ane vizvAmitra RSinI kathA che. A badhAne uddezIne eka gAthA(25)mAM to spaSTa kahyuM che ke uttama dAtA ke ugra tapa karanAra tapasvI ke nirmaLa bhAvanAzALI puruSa paNa jo zIlarahita hoya to tene asAmAnya mokSasukha maLatuM nathI. te pachI strInA dAsa thayelA ripumardana vagere rAjAnI tathA hari, hara, brahmA vagere paurANika devone lagatI kathAo che. te devone pUjatA loko para kaTAkSa karatI eka gAthA nIce pramANe che. pUijjanti zivatthaM kohi vi jai kAmagaddabhA devA / gatA sUyara-pamuhA ki na hu pUrvati te mUDhA // 21 // For Personal & Private Use Only

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vol. XXVIII, 2005 jaina paraMparAmAM zIlakathAo (keTalAka loko, kAmanAthI gardabha jevA thayelA devone mokSa mATe pUje che, to pachI te mUDha loko khADAmAM rahelA bhUMDa vagerene kema pUjatA nathI ?) e pachI kAmavijetA nemi, mallinAtha, sthUlabhadra, vajasvAmi vagerene lagatI gAthAone samajAvatI savistara kathAo maLe che. A pachI satI nArIone lagatI saLaMga 18 kathAo maLe che. te kathAo para A lekhamAM vizeSa bhAra mUkavAmAM Avyo che. 133 'zI. ta.'mAM savistara varNavAyelI satI strIonI kathAomAM amuka valaNo sAmAnyapaNe upase che. jema ke A strIone, potAnuM zIla jALavavA ke pote zIlavatI che, te puravAra karavA asAdhAraNa vipattiomAMthI pasAra thavuM paDe che. ghaNIvAra temanA pati ane zvasurapakSanA mANasone, zAsanadevatA dvArA sarjAyelA koI camatkAra vaDe ke AkAzavANI mAraphate temanA zIlanI pratIti thatI hoya che. temanA satItvanuM AvuM saddhara pramANa maLyA pachI A nArIo gharamAM ane bahAra satI strI tarIke sanmAna pAmI pUjAya che. 'zI. mA.'nA kartA eka bAbata e paNa upasAvavA mathe che ke zIlavatI strI devanI jema ja nahIM, devo vaDe paNa pUjAya che ane tene alaukika siddhio svayaM AvIne vare che. A kathAomAM jaina dharmano karma ane punarjanmano siddhAMta acUkapaNe vaNI levAmAM Avyo che. A pativratA strIone A janmamAM temanA koI paNa aparAdha vagara je apAra duHkha sahevAM paDyAM, tenA mATe pUrva janmamAM temaNe karelAM nAnAM ke moTAM duSkarma javAbadAra che, tevo lagabhaga dareka kathAno sUra nIkaLe che. AmAMnI pratyeka kathAno aMta paNa eka sarakho ja hoya che. jema ke pativratA nArInAM gharanAM mANaso tenA satItvane pichANIne, tene vaMde che. te badhAM sAthe tenuM sukhada milana thAya che, tyAra pachI thoDA vakhate te dIkSA laI, cAritra pALI mokSa pAme che. Ama A strIone temanA zIlavratanA phaLarUpe ziva-sukha eTale ke mokSasukha maLe che. te paNa A kathAo dvArA darzAvyuM che. .uparyukta bAbatonA purAvArUpe pratyeka kathAmAMthI dRSTAMta ApI zakAya, paNa vistArabhaye emAMnI amuka kathAomAMthI dRSTAMta ApIne saMtoSa mAnyo che. subhadrA nAmanI pativratA strIe eka sAdhunI AMkhamAMthI jIbha vaDe kaNuM kADhyuM, pariNAme sAsarIyAMoe tene zIlabhaSTa TharAvIne tenA pati pAse teno tyAga karAvyo. tene temAMthI bacAvavA zAsanadevatAe evo camatkAra sarjyo ke savAre nagaradvAra tyAre ja khulyAM ke jyAre subhadrAe kAcA sutara vaDe bAMdhelI cAlaNI vaDe kUvAmAMthI pANI kADhIne daravAje chAMTyuM (kathA naM. 23). yugabAhunI patnI madanarekhA patinA jayeSTha bhrAtA maNiratha rAjAnI kuSTithI bacavA putra ane rAjyano tyAga karIne vanamAM gaI. teno pati yugabAhu mRtyu pachI devalokamAM gayo. tyAMthI AvIne, te caturrAnI munione page lAgatAM pahelAM, patnI madanarekhAnI pradakSiNA karI tene praNAma kare che, tyAre ja tenA zIlano utkarSa vidyAdhara devatAone samajAya che (kathA naM. 24). hanumAnanI mAtA aMjanAsuMdarIe pUrvajanmamAM zokya vaDe pUjAtI vItarAganI pratimAne dveSathI bAra prahara sudhI jamInamAM dATI dIdhI hatI, tethI A janmamAM tenA para cAritryabhraSTa hovAnuM ALa mUkAyuM ane patino viraha bAra varSa sudhI tene veThavo paDyo, (kathA naM. For Personal & Private Use Only

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134 SAMBODHI nIlAMjanA zAha ra6). narmadA suMdarInI kathA vaLI vicitra che. samudramAM pati sAthe vahANamAM jatAM, teNe dUra rahelA vahANamAM besIne gIta gAtA puruSanuM, tenA svara parathI AbehUba varNana karyuM, tethI patie vahemAIne teno tyAga karyo. tyArabAda narmadA suMdarIe veThelI pArAvAra muzkelIonI parAkASTA to tyAre AvI jyAre eka ajANyA pradezamAM, tyAMnA rAjAne tyAM tene vezyA tarIkenI kAmagIrI karavI paDe, evA saMjogo UbhA thayA. temAMthI ugaravA buddhi vAparI teNe pote gAMDI strI hovAno dekhAva karIne, potAnuM zIla jALavyuM. pUrvajanmamAM teNe dharmaruci nAmanA mahAtmAne pratimArahita joIne temane ghaNA upasarga karyA hatAM, tenA pariNAme A vipattio tene sahevI paDI(kathA naM.27). - caMdrarAjAne paraNelI ratisuMdarIe netronI suMdaratAne lIdhe, tenA para mohAMdha banelA mahendra rAjAno rAga nirmULa karavA, potAnAM locana kADhIne, te rAjAnA hAthamAM mUkyAM. tene navAM locana ApIne zIladevatAe tenA zIlane pramANita karyuM. (kathA naM. 28) RSidattAnI lAMbI ane avanavI kathA badhI kathAomAM sAva judI ja bhAta pADe che. tenI sapatnI rukimaNIe sulasA nAmanI melI vidyAnI jANakAra yoginIne sAdhI, RSidattA para manuSyaghAtaka hovAnuM ALa caDhAvyuM. pariNAme tenA patie na chUTake teno tyAga karyo. samaya jatAM sAcI vAta jANatAM, teno pati rukimaNIno tiraskAra kare che, tyAre RSidattA pati pAse teno svIkAra karAvI, potAnI niratizaya udAratAno paricaya Ape che. teNe gatajanmamAM IrSAthI prerAIne koI pavitra tapasvinI para mAMsa khAvAnuM ALa caDhAveluM, tenAM pariNAma teNe A janmamAM bhogavyAM (kathA naM. 29). davadaMtInI eTale ke damayaMtInI kathA paNa "zI. mA."mAM maLe che ane te mahAbhAratamAMnI nalakathAne ghaNI maLatI Ave che. "zI. mA."nI kathA pramANe, teNe pUrvajanmamAM sAme maLelA eka munine apazukana mAnI bAra ghaDI rokI rAkhyA hatA, tethI nale A janmamAM teno bAra varSa mATe tyAga karyo. potAnA zIlanA utkarSa vaDe teNe potAne rakSaNa ApatA kAphalAne bhIlothI lUMTAto bacAvyo, varasAdane thaMbhAvyo ane sUkI nadIne pANIthI chalakAvI dIdhI(kathA naM. 30). sAmAnya rIte zIlavatI strIone lagatI "zI. mA."nI kathAomAM camatkAro vagereno ullekha ane adbhuta tattvanuM nirUpaNa vAraMvAra Ave che, tyAre zIlavatI nAmanI eka buddhimatI strInI kathA bIjI kathAothI judI paDe che. temAM koI zAsana devatAno camatkAra nathI, paNa je badhuM bane che, te buddhinA camatkArathI bane che. A zIlavatI pazupakSIonI bhASA jANatI hatI ane teno lAbha laIne eka rAtre dhana meLave che. tenA zvasura tenA A viziSTa vijJAnathI ajANa hovAthI, tenA zIla para zaMkA karI, tene piyara mUkavA jAya che. rastAmAM zIlavatInA asAdhAraNa buddhi kauzalyano paraco temane maLe che ane temane tenA pratye mAna jAge che. A zIlavatIe, rAjAe tenA zIlanI parIkSA karavA je cAra mitro mokalyA, temanI potAnA apratima buddhicAturyathI avadazA karIne rAjAne evo pATha zIkhavADyo ke rAjAne paNa enA zIlanI prazaMsA karavI paDI(kathA naM. 33). viSayasukhamAM lalacAI javAne lIdhe, draupadIe pUrvajanmamAM niyANuM karyuM, tethI mokSadAyaka tapane gumAvyuM, te saMdarbhamAM tenI kathA che (kathA naM. 37). For Personal & Private Use Only

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Vol. XXVIII, 2005 jaina paraMparAmAM zIlakathAo 135 zI. mA.'mAM satIcaritro pachI, zIlanuM virAdhana karanArI, nupUrapaMDitA, dattaduhitA, madanamaMjarI vagere strIone lagatI kathAo che. teonI samAjamAM kevI avadazA thAya che, tenuM vigatavAra nirUpaNa "zI. mA.mAM maLe che. "zI. mA.'nA kartA zIla vize sthira rahevA mATe nIcenI gAthAmAM kahe che. evaM sIlArAhaNa - virAhaNANaM ca sukkhadukkhAI / iya jANiya bho bhavvA siDhilA mA hohi sIlammi // 67 // (e pramANe zIlanI ArAdhanA ane virAdhanAne pariNAme, anukrame je sukha ane duHkho Ave che, tene jANIne, he bhavya jIvo, zIlavratane AcaravAmAM zithila na thAo.) A kRtinA aMtabhAgamAM 67 strIonA caMcaLapaNAnI sakhata niMdA karavAmAM AvI che. kuTila strIonA saMgathI manuSya yaza, dharma, kulAcAra badhuM gumAve che, mATe temanA saMgathI dUra rahevA para bhAra mUkAyo che. nIcenI gAthAmAM tuccha mahilAonA saMsargane pariharIne siddhivadhUne varavAnuM kahyuM che : sAra-suda-siri-ranna vidhi saddhi-siddhi-vahuM ! jai Ihasi tA parihara iyarAo tuccha mahilAo // 12 // (jo tuM zAzvata sukhanI saMpattithI manohara, ane jeno prema nizcala che evI samRddha mokSalakSmIrUpa vadhUne icchato hoya to bIjI tuccha strIone choDI de.) nIcenI gAthAmAM satI strInuM lakSaNa ApyuM che : __sa cciya sai tti bhannai jA vi hu re vihuna khaMDae sIlaM // 106 // (strIne kharekhara satI kahevAya ke je saMkaTamAM paNa potAnA zIlano bhaMga thavA detI nathI.). satIziromaNi sItAnI vistRta kathA aMte ApIne A prakaraNano tenA kartAe ucita upasaMhAra karyo che. A satI strIonI kathAo vAMcatAM bIjI eka mahattvanI bAbata dhyAnamAM AvI che, je mukhya viSayanI dRSTie prastuta na hovA chatAM noMdhavAlAyaka che. je nArIonuM A kathAmAM citraNa thayuM che, teomAMnI keTalIka nArIo strIsahaja kaLAo uparAMta bIjI viziSTa kaLAo paNa jANatI hatI, jemake guNasuMdarI IMTomAMthI suvarNa banAvavAno kImiyo jANatI hatI (kathA naM. 1). narmadAsuMdarInuM svarazAstranuM jJAna eTaluM prakhara hatuM ke manuSyano svara sAMbhaLIne te tenuM yathAtatha varNana karI zakatI hatI(kathA naM.27). RSidattA nAmanI nArI, strImAMthI puruSarUpe pheravavAnI ane - 'pAchA mULa svarUpamAM AvavAnI auSadhi jANatI hatI (kathA naM. ra9). RSabhadevanI putrI brAhmI sa, For Personal & Private Use Only

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136 nIlAMjanA zAha SAMBODHI aDhAra lipio jANatI hatI to bIjI putrI suMdarI gaNitamAM pAraMgata hatI(kathA naM. 25). kalAvatI nAmanI eka strI tattvajJAnamAM evI nipuNa hatI ke te potAne varavA AvanAramAMthI je rAjakumAra tattvajJAna-viSayaka praznonA saMtoSakAraka uttara Ape tene ja pasaMda karatI hatI(kathA naM. 32), to zIlavatI pazupakSIonI bhASA samajatI hatI ane temanI sAthe vAta karatI hatI(kathA naM. 33). emAMnA puruSonI kathAmAMthI paNa eka AvuM dRSTAMta ApI zakAya. davadaMtIno pati nala sUryapAkathI rasoI karavAnuM jANato hato (kathA naM. 30). Aje sUryanI UrjAthI rasoI thAya che, te vijJAna nala te samaye jANato hato e vAta paNa noMdhavA jevI che. zIlakathAonI dhArmika ane sAmAjika pArzvabhUmikA : zI, mA.'mAM puruSonA zIla ane khAsa karIne strIonA zIla upara je vadhAre bhAra mUkAyo che, te mATe te vakhatanI dhArmika ane sAmAjika paristhita javAbadAra che. jaina dharmano pracAra mukhyatve jaina munio dvArA thato hoya che. je vyakti jaina dharmanA sAdhu banavAnuM nakkI kare, tene dIkSA pahelAM akhaMDa brahmacaryanI pratijJA levAnI hoya che. "zI. mA." ane "zI. ta." jyAre racAyAM, tyAre sAdhvIonI saMkhyA ghaNI jUja hatI. tethI sAdhuone dhyAnamAM rAkhIne ja temane lagatA nItiniyamo ghaDAyA hatA. A sAdhuonI badhI jarUriyAto gRhastho pUrI pADatA hoya che. khAsa karIne bhikSA vahoravA jatA sAdhuone gRhastha strIonA saMparkamAM AvavAnuM thAya te svAbhAvika che. AthI strIo potAnA zIlavatamAM daDha rahe to sAdhuone mATe zIlamAMthI caLavAnA prasaMgo bhAgye ja UbhA thAya. bIjuM, jaina munio dharmanA siddhAMto samajAve, teno bodha kare, paNa rojabarojanA sAMsArika jIvanamAM tene AcAramAM mUkI teno pAyo majabUta karavAnuM kAma gRhasthoe karavAnuM hoya che. jo gRhastho dharmano amala pUrI daDhatAthI kare, ane potAnA saMtAno pAse karAve to ja e dharma sadIo sudhI rahe, kAraNa ke te saMtAno dvArA peDhI dara peDhI vArasAmAM UtaravAno che. gRhasthAzramanI sthiratA ane pavitratA strInA pativratya para avalaMbe che, tethI jaina dharmanA ane samAjanA hitano dIrdhadaSTie vicAra karatA munioe strInA zIlane mahattvanuM lakhyuM che. - I.sa.nI dasamI sadI sudhImAM, islAmano pagapesAro bhAratamAM savizeSapaNe thaI cUkyo hato. te saMdarbhamAM potapotAnA dharmanA rakSaNa mATe, pratyeka dharmanA AcAryoe potapotAnA nItiniyamone vadhAre kaDaka banAvyA hatA ane tenuM custapaNe pAlana thAya teno teo daDha Agraha rAkhatA hatA. tethI dharmAcAryoe pAMca aNuvratamAMnA A mukhya vrata para bhAra mUkyo. sAdhuone strIonA saMgathI dUra rahevAnuM kahyuM, ane pariNIta puruSone pararamaNIno saMga tyajavAno kahyo che : pararamaNI - saMgAo sohaggaM mA muNesu nibbhagga / jai siddhi - vahU - raMgaM karesu tA muNasu sohaggaM // 10 // (he abhAgI manuSya, parastrInA saMgamAM tuM sukha na samajIza, jyAre siddhi (mukti)rUpI vadhUno tane sahavAsa sAMpaDe, tyAre sAcuM saubhAgya mAnaje.) For Personal & Private Use Only

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jaina paraMparAmAM zIlakathAo pariNIta strIo mATe zIlanuM ghaNuM mAhAtmya tethI ja darzAvyuM che H Vol. XXVIII, 2005 akkhaliya sIla - vimalA mahilA dhavalei tinni vi kulAI / iha paraloesa tahA jasamasamasuhaM ca pAvei // 47 // - - (askhalita zIlanA pAlanathI vimala banelI mahilA traNeya kuLone paNa ajavALe che ane te A loka tema ja paralokamAM kIrti ane asAmAnya sukha pAme che.) tatkAlIna sAmAjika paristhitie paNa A bAbatamAM mahattvano bhAga bhajavyo che. 'zI. mA.'mAM je kathAo che, te moTe bhAge rAjAo ane samAjanA upalA vargane lagatI che. e jamAnAmAM rAjAo ane upalA varganA puruSo eka karatAM vadhAre patnIone paraNatA hatA. tethI mAnItI rANIo ke patnIo sivAyanI bAkInI strIone paraNetarano darajjo maLato paNa dAMpatyajIvanano pUro saMtoSa ke pUrato mAnamaratabo maLatAM na hatAM. A saMjogomAM A strIo anya puruSo tarapha AkarSAya nahIM e samAjajIvananI vyavasthA jALavavA mATe jarUrI hatuM, tethI zIla e ja sAcuM tapa che evo upadeza apAyo. 137 e jamAnAmAM smRtigraMthomAM ApelA niyamone anusarIne loko kanyAone bALapaNamAM paraNAvatA hatA. ene kAraNe ghaNI samasyAo sarjAtI hatI. nAnapaNamAM thayelAM lagnone kAraNe zArIrika ane mAnasika kajoDAM ghaNAM thatAM hatAM. e sthitimAM paraNelI strInI najara bIje jAya, te mATe zIlano mahimA gavAto hato. vaLI tyAre nAnI uMmaranI kanyAo bIjava2 sAthe paraNAvAtI hatI. tethI bAlavidhavAonI saMkhyA ThIkaThIka rahetI hatI. samAje emano prazna paNa hala karavAno hato. bAlavidhavAomAMthI keTalIka strIo dIkSA laI sAdhvIjIvana vyatIta karatI hatI, to moTAbhAganI vidhavAo samAjanI krUra rUDhiomAM pIsAIne, baMdhiyAra jIvana gALIne, dharmadhyAnamAM mana parovatI hatI. emane dharmamArge sthira rAkhavA zIlano upadeza jarUrI hato. taduparAMta e samayamAM puruSo vepAradhaMdhA mATe dezAvara kheDatA hatA ane ghaNA lAMbA samaye potAne ghera pAchA pharI zakatA hatA, agara to potAnA rAjA sAthe vAraMvAra yuddhamAM laDavA javuM paDatuM hatuM. e saMjogomAM yuvAna vayamAM paNa strIone varSo sudhI ekalA rahevuM paDatuM hatuM. Ave vakhate zIlanA mahimAne sahAre temanuM cAritrya TakAvavAnuM hatuM. mATe potAnA patine ananya bhaktithI cAhanAra strIne stutya gaNI che H Aniya - kaMtaM muttuM suviNe vi na Ihae naraM annaM / AbAlabaMbhayArINaM sA risINaM pi thavaNijjA // 48 // (je strI potAnA pati sivAyanA anya koI naranI kAmanA nathI karatI, te bALakothI mAMDIne brahmacArIo ane RSio vaDe paNa prazaMsA karavA lAyaka thAya che.) je samayanA samAjamAM 'zI. mA.' ane 'zI. ta.' lakhAyAM che, temAM puruSanuM pUrepUruM varcasva For Personal & Private Use Only

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nIlAMjanA zAha hatuM. strIne koI sAmAjika darajjo ke svataMtratA na hatI. strI puruSanI eTale sudhI milakata gaNAtI hatI ke vijetA rAjA parAjita rAjAnA dravyanI jema ja tenI patnIne paNa laI jato hato. jaina dharmanA ke koI paNa dharmanA zAstronA racayitAo puruSo ja hatA, tethI e badhAM zAstromAM puruSonA zIlane strIo ja bhraSTa kare che evI rajUAta maLe che. 138 'zI.mA.'mAM nUpurapaMDitA, dattaduhitA, madanamaMjarI ane pradezI rAjAnI rANI' vagere zIlabhraSTa strIonI kathA ApIne strIonI je sakhata zabdomAM niMdA karavAmAM AvI che, tenuM eka kAraNa kadAca e che ke puruSoe A ane AvI bIjI zIlakathAo racI che. zI. mA.'nuM sAhityika mUlya : 'zI. mA.' maLatI gAthAo ane kathAonuM sAhityika ane sAMskRtika mUlya vize TUMkamAM kahevuM khUba agharuM che. 'zI. mA.'nI gAthAomAMnI keTalIka AgamagraMthomAMthI levAmAM AvI che, jema ` ke nIcenI 69mI gAthA 6. vai. sa.mAMthI TAMkavAmAM AvI che. zakAya. SAMBODHI vibhUSA itthI saMsaggo paNIyaM rasabhoyaNaM / naraAEDattavesisma virsa tAnatuM naho // 6. vai. sU. 8. 57 (zaNagAra, strIno saMsarga, masAlA vagere, rasayukta bhojana--A badhuM tattvavettA manuSya mATe tAlapuTa (prANahAraka) viSa samAna che.) Ama AmAMnI kaI ane keTalI gAthAo kayA AgamagraMthamAMthI levAmAM AvI che, e zodhI te pachI 'zI. mA.'nI gAthAmAM nirdiSTa ane 'zI. ta.'mAM vistArathI kahevAyelI kathAonuM mULa zodhIne temane te mULa sAmagrI sAthe sarakhAvavAnuM kAma bAkI che. draupadInI kathA 'zAtAdharmakathAMgasUtra'nA 16mA adhyayanamAMthI ane rathanemi ane rAjimatInI kathA 'uttarAdhyayanasUtra'nA 22mA adhyayanamAMthI ane pradezI rAjAnI kathA 'rAjapraznIyasUtra'mAMthI levAmAM AvI che. dhanazrInI kathA ane agaDadattanI kathA, 'vasudevahiMDI'nA prathama khaMDanA dhammila khaMDamAMthI, to RSidattA ane davadaMtInI kathA tenA madhyama khaMDamAMthI levAmAM AvI che, te uparAMta A kathAone, jaina Agama sAhityanI vRttio uparAMta, jaina sAhityanA kathAkozo, kathAkAvyo ke gadyakathAo, nATako vagere kRtiomAM maLatAM temanAM bhinna svarUpo sAthe sarakhAvI zakAya. dA. ta. aMjanAsuMdarInI kathAne vimalasUrinA prAkRta 'padmacarita'mAM maLatA tenA svarUpa sAthe, 'triSTizalAkApuruSacarita'nA sAtamA parvamAM maLatA svarUpa sAthe temaja padmarSaNanA saMskRta padmacaritanA 15thI 17mA parvamAM maLatA svarUpa sAthe sarakhAvI zakAya. narmadAsuMdarInI kathAnAM abhinna svarUpo je 'vasudevahiMDI'mAM, devendrasUrikRta mUlazuddhiprakaraNa paranI TIkAmAM ane I. sa. 1122mAM mahendrasUriSkRta vistRta prAkRta 'narmadAsuMdarIkathA' vageremAM maLe che, temane paNa For Personal & Private Use Only

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Vol. XXVIII, 2005 jaina paraMparAmAM zIlakathAo 139 ekabIjA sAthe sarakhAvAya. te ja rIte davadaMtInI kathA "vasudevahiMDI'nA madhyama khaMDamAM, 'triSaSTi.'nA AThamA parvamAM vagere aneka kRtiomAM temaja rAmacaMdrasUrinA "nalavilAsa' nATakamAM paNa maLe che, temanA vastunI paNa ekabIjA sAthe sarakhAmaNI karI zakAya. zI. mA." vAMcatAM, tulanAtmaka adhyayananI zakyatAo paNa tenI kathAomAM rahelI che teno khyAla Ave che. "zI. mA.mAM maLatI kathAo bIjI bAju vaidika ane paurANika paraMparAmAM jo maLatI hoya to tulanAtmaka adhyayana karI zakAya, emAMnI keTalIka kathAo to bauddha tripiTakamAM paNa jo maLI Ave to jaina, vaidika ane bauddha traNe paraMparAmAM te maLatI kathAomAMnuM sAmya tAravI zakAya.10 zI. mA." ane "zI. ta."nI kathAo parathI e jamAnAnuM je sAmAjika, dhArmika ane rAjakIya citra upase che, teno abhyAsa paNa karavA jevo che. vistArabhaye ahIM teno nirdeza karyo nathI. bhASAnA abhyAsIo mATe paNa "zI. ta.'nI saMskRta bhASAno abhyAsa rasaprada banI rahe tevo che. "zI. ta." TIkA gujarAtamAM lakhAI hovAthI tenA keTalAka prayogo para gujarAtI bhASAnI spaSTa asara jaNAya che, jema ke matpAdau duHkhatastamA utthApaya / saLI vena tanahastati kSaNam II (zI. ta. pR. 38-39) Adizya sArathiM jIvAn vimocya ca niyaMtraNAt / candrane vAyAmAla svArthasiddhi prati prabhu: |(zI. ta. pR. 138) itthaM vacanamAtreNa duHkarma yadupArjinam / / tamAtra dRrati prANI avAMtarastarIpa II (zI. ta. pR. 348). zI.mA.nI kathAo pote paNa pachInI aneka zIlakathA mATe preraNAstrota samI banI rahI che. teno khyAla nIcenI vigata parathI Avaze. I.sa.nI 14mI sadImAM thaI gayelA udayaprabhasUrie saMskRtamAM "zIlavatI kathA racI che. rudrapallI(rUpAla ?)mAM I. sa. 1576nA arasAmAM thaI gayelA AjJAsuMdare paNa saMskRtamAM "zIlavatIkathA' racI che. saMvata 1524(I. sa. 1468)mAM rAjavallabhasUrie 511 saMskRta zlokomAM "zIlAlaMkArakathA' racI che. to saM. 1649(I. sa. 1593)mAM kalyANacaMdra paNa "zIlAlaMkArakathA' racI che. temaNe to potAnI kathAmAM "zIlataraMgiNI' parathI preraNA lIdhAnuM paNa jaNAvyuM che. buddhivijaya nAmanA lekhake paNa saM. 1660(I. sa. 1604)mAM "zIlAlaMkArakathA' lakhI che." uparyukta kRtio uparAMta paNa jaina sAhityamAM saMskRta, prAkRta ane apabhraMzamAM, zIla vize aneka kRtio racAI che. For Personal & Private Use Only

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140 nIlAMjanA zAha SAMBODHI "zIlopadezamAlA' nAmanA A Agamika prakaraNanuM mUlya jaina dhArmika sAhityamAM zA mATe vadhAre aMkAya che, teno khyAla uparyukta vigata parathI Avaze. "zI. mA.'mAM saMzodhaka mATe eTalI vipula sAmagrI paDI che ke tene nyAya ApavA mATe eka mahAnibaMdhano vistAra paNa ocho paDe tema che, te bAbatano aNasAra ApavAno prayatna paNa A lekhamAM karyo che. zIla upara bhAra mUkatI A kathAonuM mUlya AjanA samAjane kadAca pUrepUruM na samajAya te svAbhAvika che, kAraNa ke pAzcAtya vicAradhArAnA saMparkane lIdhe temaja bIjA aneka kAraNone laIne vIsamI sadImAM khAsa karIne tenA uttarArdhamAM, dharamULa parivartana AvyuM che. A arvAcIna navA saMdarbhone samajIne, zIlanuM navesarathI arthaghaTana karavAno samaya pAkI gayo che. have je zIlakathAo lakhAze, tenuM svarUpa "zIlopadezamAlA" karatAM sAva ja jUduM haze. pAdaTIpa : 1. zIlopadezamAlAvRttiH zIlataraMgiNI (TIkAkAra-somatilakasUri), pra. paMDita hIrAlAla haMsarAja; prathama AvRtti, 1909, jAmanagara; zIlopadezamAlA-bAlAvabodha, saMha. cU. bhAyANI, pra. lA. da. bhAratIya vidyAmaMdira, prathama AvRtti, 2180, amadAvAH A lekhamAM ApelA gAthAonA tathA kathAonA naMbara, zIlopadezamAlA bAlAvabodha pramANe ApyA che. 2. mahetA mohanalAla, jaina sAhitya kA bRhad itihAsa, bhA. 4, pra. 3, pra. pArzvanAtha vidyAzrama zaudha sasthAna, 1968, vArANasI-5. 3. dazavaikAlikasUtra, saM. muni nAthamala, pra. jaina vizvabhAratasaMsthA, dvitIya saMskaraNa, lADanu, (rAjasthAna) 4. uttarAdhyayanasUtra, anu. ghevaracaMdrajI goThiyA, pra. jaina saMskRti rakSaka saMgha 1970, sailAnA (madhyapradeza) 5. triSaSTizatAApuruSaritamadAjhA, pUrva-2, mA. 2, (. muni ravinayanI, prathama AvRtti, 2136, pAvanAra) 6. vasudevahiMDI, (anu. bho. je. sAMDesarA), pra. jaina AtmAnaMda sabhA, pahelI AvRtti, 1947, bhAvanagara), pR. 60-63 7. ejana, pR. 44-58 8, vasudehI, mano vaMDo, pado pAko (saM. 8. . mAyALI, jha, tA. 8. bhAratIya vidyAmaMdira, prathama sAvRtti, 1987, amadAvAda ) pR. 229-244 9. jhana, pR. 233-rapa6 10. dA. ta. juo mArA lekha "jaina Agama, mahAbhArata ane bauddha jAtakamAM draupadInA pAtranuM tulanAtmaka adhyayana." naina nAma sAhitya saM. mAra. vandra, . prati naina vidyAvisa 2622, mahemadAvAda), pR. 239-253 11. jaina sAhitya vA vRhat tihAsa, maga 6 (saM. mutAvavaMdra caudharI, jha. pArzvanAtha vidyAzrama saMsthAna, vANI, . rUbarU- 1) . For Personal & Private Use Only

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jaina darzanamAM mAnava-prAmAyanI sAMprata samayamAM upAdeyatA* maNibhAI I. prajApati mAtra AdhyAtmika ke pAramArthika stare nahIM, paraMtu vyAvahArika stare samatA-daSTinA prasArapracAra mATe jaina dharma-darzanamAM mAnava-prAmANya ane mAnava-svAtaMtryanI pratiSThA thaI che. AvI sthitamAM jainatattvaciMtako samatA-virodhI varNa-raMga-jAti-vAda, aspRzyatA ItyAdinAM poSaka zAstro temaja devAdinuM prAmANya ke pavitra nakArIne vItarAgatA, sarvajJatA ane sadgaNane AdhAre mAnavanA prAmANyane kendramAM rAkhe che. mAnava-prAmANyano A siddhAMta Adhunika samayamAM paNa sAmAjika samatAnI sthApanAmAM upakAraka siddha thaI zake tevo che. jo ke jainadarzanano Avo vicAra keTalAMka paravartI zaiva-vaiSNava taMtroe paNa svIkAryo che. vaidika RSio, bhAratIya dArzaniko ane ciMtakoe prAcInakALathI "samatA" (samatva, samabhAva, samAnatA ke ekarUpatA)no vicAra karyo che, paraMtu e sarva vicAradhArAonA sArarUpe evuM pratIta thAya che ke ApaNA moTAbhAganA dArzaniko ane dharmaciMtakoe siddhAMta-daSTie ke pAramArthika dRSTie tAttvika samatA pratipAdita karI che, paraMtu bIjI bAju samAja-vyavasthAmAM viSamatAnuM jANe samarthana karyuM che. emAM siddhAMta ane vyavahAramAM aikyanI pratIti thatI nathI. AnuM eka daSTAnta che advaita-vedAMta, je jIva-brahmanI ekatA ke samAnatA prabodhe che chatAM nAma-rUpAtmaka vyavahArajagatamAM viSamatA svIkAre che. pAramArthika AdhyAtmika stara para jIva ane zivanA abheda aDhayasattAnI sthApanA karanAra, pUrNa advaita-abhedanI pratipAdita karanAra AcArya zaMkara paNa vyAvahArika stare, sAmAjika stare bhedadaSTinuM samartha karatA hoya evuM pratIta thAya che. "zArIrakabhASya'nuM apazUdrAdhikaraNa AnuM eka udAharaNa che. emAM zaMkarAcArye bhedadaSTimUlaka keTalAMka zAstravacana udghata karyA che. prAyaH keTalIka smRtio, keTalAMka purANa vagere strIo temaja zUdrone vedAdhikArathI paNa vaMcita rAkhe che. A saMdarbhamAM jaina-dharma-darzane mAnavane ja svataMtra temaja pramANarUpa mAnIne sAmAjika samatAnI khIlavaNI ane jALavaNI mATe keTalAka maulika ane vyavahAru abhigamo apanAvyA che, je sAMprata samaye atyaMta upAdeya che. * gujarAta vidyApITha, amadAvAdamAM tA. 2324-12-97nA divasomAM yojAyela Vision of Buddhist and Jain thoughts in 21" centurymAM vaMcAyela lekha. For Personal & Private Use Only

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142 maNibhAI I. prajApati SAMBODHI prAcIna jainAgama, purANa ane darzana-graMthomAM sAmAjika samatAnA vicAro rajU thayA che. jainadarzananA pramukha graMtha "tattvArthasUtra ane tenA AdhAre racAyela bhASya-vArtiko ityAdimAM varNavyavasthAne koI sthAna nathI. AcArya prabhAcaMdra "prameyakamalamArtaNDa' graMthamAM brAhmaNatvanuM vivecana karIne aMte siddha karyuM che ke mAnavanA AcAra-vicAranA AdhAre ja ucca ke nIcano nirNaya thaI zake. raviSeNAcArye jAtivyavasthAnuM khaMDana karyuM che. temaNe "padmapurANamAM jaNAvyuM che ke koI jAti niMdanIya nathI, kalyANanuM kAraNa guNa che. vratastha cAMDAlane paNa devo brAhmaNa mAne che : na jAtihitA kAcid guNA: kalyANakAraNam / vratasthamapi cANDAlaM taM devA brAhmaNaM viduH // AcArya AzAdhara paNa potAnA sAgaradharmAmRtamAM kahe che ke zUdra paNa AcAra-zuddhithI dharma dhAraNa karanAra bane che : ___ zUdro'pyupaskarAcAravapuHzuddhayAstu tAdRzaH / jAtyA hIno'pi kAlAdilabdhau hyAtmAsti dharmabhAk // vaidika saMskRti varNAzramavyavasthAmUlaka ane puruSapradhAna saMskRti che; paraMtu tAMtrika saMskRti varNa, Azrama ane liMgabhedanI jaina darzananI jema upekSA kare che. kulArNavataMtramAM kahyuM che- gataM zUdrasya zUdratvaM viprasyApi vipratA / dIkSAsaMskArasaMpanne jAtibhedo na vidyate // jIvanano enI samagratAmAM svIkAra karavo e tAMtrika saMskRtinuM ujjavaLa pAsuM che. taMtromAM e vAta para bhAra mUkAyo che ke manuSyanAM vaiyaktika(Azrama), sAmAjika(varNa) ane AdhyAtmika vyaktitva paraspara virodhI nathI, paraMtu eka ja cetanAno kramika vikAsa che, ane emAMthI pratyeka pakSanI vibhinna avasthAomAM mAtra stara-bheda che, guNAtmaka bheda nahi. "pratyabhijJAhRdayamAM kSemarAje A satya pragaTa karyuM che. zramaNa-paraMparAno A prabhAva che. jaina-vicArathI prabhAvita vaiSNava-taMtro paNa varNavyavasthAnuM khaMDana karIne sarvane samAna adhikAra ApavAno umadA vicAra rajU kare che : brAhmaNAH kSatriyA vaizyA dIkSAyogyAstrayaH smRtAH / jAtizIlaguNopetAH zUdrAzca striya eva ca // samagra vizva jyAre aneka prakAranI asamAnatAo ane viSamatAothI gherAya che tevA AjanA saMdarbhamAM jaina-darzanano Avo samatAno khyAla atyaMta upAdeya che. jainAgama "uttarAdhyayana-sUtramAM paNa pratipAdita karyuM che ke manuSya potAnA karmathI ja brAhmaNa, kSatriya, vaizya ke zuddha thAya che : For Personal & Private Use Only

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148 vol. XXVII, 2005 jaina darzanamAM mAnava-mAmA5nI sAMprata samayamAM upAdeyatA kammuNA bambhaNo hoi kammuNA hoi khattio / vaisso kammuNA hoi sucha havaI kammaNA // strI-puruSa vaccenI bhedadaSTi dUra karavAmAM paNa jainadharmanI keTalIka jogavAIo noMdhapAtra che. jainAcAryoe putra-putrIne samAna gaNyAM che. AcArya jinasene pitAnI saMpattimAM putrIne paNa sarakhA hissAnI adhikArI batAvI che - putryazca saMvibhAgArhAH samaM putraiH samAMzakaiH / / puruSanI jema strI paNa mokSanI adhikAriNI che. zaiva-vaiSNava taMtroe paNa AvA vicAro aneka sthaLe rajU karyo che. jainadharmanAM pAMcavrato paikI "ahiMsAvrata' AcAramAM samadaSTi zIkhave che. paM. sukhalAlajI potAnA darzana ane ciMtana'mAM ahiMsAnuM sAcuM svarUpa samajAve che : "samAnatAnA A saiddhAMtika vicArano amala karavo-ene yathAsaMbhava jIvananA pratyeka kSetramAM utAravAno apramattabhAve prayatna karavo e ja ahiMsA'. sAMprata samaye hisAnI bhAvanA vakarI rahI che tyAre jainadarzanano ahiMsAno siddhAMta upAdeya che. dRSTibheda ane matabhedomAMthI aneka viSamatAo ane kalaho janme che. AvI viSAkata bheda-daSTinA parivAra mATe jainadharme vizvane "anekAntavAdanI bheTa ApI. sApekSatAnA pAyA para AdhArita "anekAntavAda' (sAdUvAdI vicAromAM sAmya-sahiSNutA lAve che. koIpaNa padArtha ke vastune bhinna bhinna daSTibiMduthI joI zakAya. pratyeka daSTibiMdu ke nirNaya mAtra aMzataH satya che. eTale "mAruM ja daSTibiMdu sAcuM ane anyanuM khoTuM' evo durAgraha samatAne sthAne viSamatA janmAve che. anekAnta daSTi eTale durAgrahamAMthI mukti. mAtra potAnI dRSTine satya na mAnatAM bIjAonI daSTino paNa Adara karavo. A sAmyadaSTi anekAntanI bhUmikA che. ahiMsAnuM sUkSmarUpa paNa anekAntavAdamAM pratilita thAya che. ahiMsAnI utkRSTa mAnasika siddhi eTale anekAntavAda. koIpaNa viSayamAM svAbhiprAya ke svamata sAco hovAno Agraha rAkhavo ane anyanA abhiprAyamatane avagaNavo te eka prakAranI sUkSma hiMsA che. paMDita dalasukhabhAI mAlavaNiyA sAcuM ja kahe che ke ahiMsakane mATe anekAntavAdI thavuM anivArya che. DaoN. rAdhAkRSNan jevA ciMtakoe anekAntanI keTalIka kSatio darzAvI hovA chatAM, kahI zakAya ke anekAntavAda durAgrahamAMthI mukta karIne manuSyane samanvaya ane samatA bhaNI dorI jAya che. samatA'nA upAsako "samana', "samasa" ke "zramaNa' kahevAyA. sAmya-bhAvanA to zramaNaparaMparAmAM pratiSThita jainadharmanA prANarUpa che. sAmyadRSTinA pUraka ane poSaka sarva AcAra-vicAro sAmAyika svarUpe zramaNa-paraMparAmAM sthAna pAme che. sAmAyikavrata eTale mananI samatA keLavavA mATeno AcAradharma. dhArmika jIvananI dIkSA lenAra AraMbhe pratijJA kare che-"romi bane ! sAmAya ! (he bhagavAna ! huM samatA ke samabhAvano svIkAra karuM chuM.) anya koI dharma-saMpradAyamAM For Personal & Private Use Only

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144 maNibhAI I. prajApati SAMBODHI samatAne ATaluM kendrasthAna apAyuM nathI. jainadharmanI maitrI, pramoda, kAruNya ane mAdhyastha e cAra bhAvanAo paNa prakArAntare judIjudI kakSAnA mAnava-mAnava vacce hArdika saMbaMdhonI sthApanA dvArA samatAdaSTinI keLavaNI mATe che. 21mI sadImAM viSamatAne sthAne samatAnuM vAtAvaraNa sarjavAmAM AvI jainI bhAvanAo khUba upayogI che. jainadharmamAM samatA mukhyatve be prakAre pragaTa thaI che : vicAramAM ane AcAramAM. vicAra ane AcAranI ekatA tenuM nAma ja sAdhanA. A dRSTie jaina dharma anya dharmo karatAM kaMIka viziSTa bane che. Ano pAyAno siddhAMta che--mAnava-svAtaMtrya ke mAnava-prAmANya. A siddhAMtane AdhAre jaina dharma-darzananA jAtiprathA-varNavyavasthAne amAnyatA, ahiMsA ane anekAMtavAda jevA pramukha siddhAMto niSpanna thAya che. " manuSIoNkataraM vicit' e mahAbhAratIya vacana jainadharmamAM pUrNataH sArthaka banyuM che. mAnavanI svataMtratAne jeTaluM gaurava jainadharme bahyuM che teTaluM anya koI dharme nahi. jaina vicAradhArA pramANe manuSya svataMtra che, te koIne AdhIna nathI. tenA vikAsa mATe vacce dharmaguru ke Izvarane lAvavAnI jarUra nathI. samatAnI sudaDha pRSThabhUmi che mAnavanI svataMtratA. parataMtratA viSamatA . janmAve che, jyAre svataMtratA samatA lAve che. jainadarzanamAM svataMtra Izvarane koI sthAna nathI. manuSya svataH pramANa che. IzvarAdhIna parataMtra manuSya nahi, paNa svataHpramANa svataMtra manuSya ja svayaM puruSArtha karIne, vItarAgatA-samatA ane sarvajJatA pragaTa karIne svayaM Izvaratvane pAme che. jaina-zramaNa-paraMparAmAM brAhmaNa-paraMparAnI jema koI svataMtra Izvara ke devanI mAnyatA nathI. hemacaMdrAcArya Izvarane AkAzanA puSpa samAna kalpita mAne che. jaina daSTie jagat anAdi hovAthI emAM IzvaranA jagatkartutvano prazna paNa upasthita thato nathI. jainamatAnusAra to karmaphaLathI mukta, vItarAgI zuddha jIvAtmA ja pUjaya che, deva che. rAgadveSAdirahita ane kevalajJAnAdiyukta ke sarvajJa vyakti ja paramAtmA kahevAya che. samyak darzana, samyaka jJAna ane samyaka caritra e ratnatrayano Azraya laI manuSya deva bane che, AtmavikAsanI traNa kramika avasthAo siddha kare che : bahirAtmA, attarAtmA ane paramAtmA. upaniSado temaja sAMkhya-nyAyAdi darzanomAM jagatanAM sarjana, pAlana ane saMhAranA kartA tarIke Izvara ke brahma manAya che. Avo mata jaina-darzanane mAnya nathI; tethI emAM anekatra IzvaranA jagatkartutvAdinuM khaMDana thayuM che. hemacaMdrAcAryanuM kathana che ke nitya mukta ane jagatanI utpatti, sthiti ane pAlanamAM vyasta Izvara to vadhyAnA putra samAna che(vItarAga. 6/7). vaLI teo kahe che ke Izvara jIvonAM zubhAzubha karmone AdhAre vizvanI racanA kare che ema mAnIe to te Izvarane svataMtra paNa na kahI zakAya. jagata-vaicitra jo karmajanita che to zikhaMDInI jema Izvarane vacce lAvavAnI zI jarUra che For Personal & Private Use Only

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Vol. XVIII, 2005 jaina darzanamAM mAnava-prAmAyinI sAMprata samayamAM upAdeyatA 145 karmApekSaH sa cettarhi, na svatantro'smadAdivat / karmajanye ca vaicitrye, kimanena zikhaNDinA // 5. naiyAyiko ane anya saMpradAyono sRSTivAda pramANarahita che. "anyayogavyavarachedakArniMzikA'mAM hemacaMdra niSkarSa tArave che ke jagatano koI kartA che, te eka che, te sarvavyApI che, te svataMtra ane nitya che ema mAnavuM e to durAgrahapUrNa viDaMbanAo che, azvazRMga samAna asaMbhava kartAsti kazcid jagataH sa caikaH sa sarvagaH sa svavazaH sa nityaH / rU: hevAvizvanA : " manuSya ja vItarAgI thaI jinezvara kahevAya che ane te jagatanI utpatti, sthiti, vinAzanI pravRttithI rahita che. 17 jenA bhavarUpI bIjanA aMkuro utpanna karanArA rAgAdi doSa zamI gayA hoya te ja deva kahevAya ane tevA je koI deva hoya-pachI te brahmA, viSNu, maheza ke jina hoya, tene mArA namaskAra che evI vilakSaNa rajUAta karIne hemacaMdra svasiddhAMtAnusAranuM vItarAga devasvarUpa batAvIne paNa vAstavika Izvaratvano khyAla prastuta karyo che. puraSAIpradhAna jaina-karmasiddhAMta bhAgyavAda nahi, paNa bhAgyano nirmAtA che. manuSya prakRti ke IzvarIya zaktinA hAthanuM ramakaDuM nathI. te to svayaM bhAgyavidhAtA che. AcAra ane vicAre naitika jIvanazailI apanAvIne koIpaNa vyakti IzvarIya sahAya svIkAryA ke mAnyA vinA mukti meLavI zake. vaidika dharmanA prabhAvathI jainadharmamAM paNa devavAda praveze che, paraMtu A saMbaMdhI paM sukhalAlajInuM eka vidhAna noMdhapAtra che : "jaina ane bauddha paraMparAmAM devonuM sthAna che, paNa te nAnA-moTA badhA devo game teTalI bhautika vibhUti dharAvatA hoya chatAM temanA karatAM manuSyanuM sthAna bahu caDiyAtuM ja manAyuM che.19 DaoN. rAdhAkRSNan paNa noMdhe che : "AtmAnA svataMtra sAmarthyanuM bhAremAM bhAre pradarzana upaniSadanA kALa pachI jevuM mahAvIra ane buddhanA jIvana ane upadezamAM maLe che, tevuM jagatamAM bIje kyAMya maLatuM nathI."20 vyaktigata AdhyAtmika vikAsa ane e rIte Izvaratva ke devatvanI prApti e jaina darzananA pAyAmAM che. AtmAnI pUrepUrI nirdoSa avasthA te devatva. deva karatAM paNa manuSya mahAna che evo tIrthaMkarono sArvakAlika saMdeza che. - rAga-dveSa, jAta-pAta ke ucca-nIca jevI dvandAtmaka anubhUti eTale viSamatA. kaMkomAMthI mukti eTale sAmAnyano bodha. sAmAnyanI anubhUti samatAnI jananI che. A kAraNe ja jaina dharmanA "saMgha'mAM tamAma kakSAnA manuSyone sarakhuM sthAna maLe che. bhagavAna mahAvIre jAtivAdano For Personal & Private Use Only

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146 maNibhAI I. prajApati SAMBODHI InkAra karIne tatpoSaka zAstronA prAmANya ane pavityano asvIkAra karyo ne mAnava-prAmANyane pratiSThita karyuM. AvuM mAnava-prAmANya ja sAMprata samaye samatA sarjI zake. pATI 1. brahmasUtrabhASya, 1/3/9 2. - zUdro yajJe'navatkRptaH / (saM. 7.1.1.3) - vedoccAraNe jihyaccheda uccAraNe zarIrabhedaH / (go. 2.3.4) - na zUdrAya matiM dadyAt / (manu0 4.80) 3. bha3-strIzUdradvijabandhUnAM trayo na zrutigocarA / (bhAgavata 1/4/25) 4. prameyakamalamArtaNDa, pR. 484-485 . 5. padmapurANa, 11/203 6. sAgaradharmAmRta, 2/22 7. kulArNavatantra, pR. 187 8. tadbhUmikAH sarvadarzanasthitayaH / (pratyabhijJA0 sUtra-8) 8. paramasaMhitA, 7/24 10. uttarAdhyayanasUtra, 31 11. mahApurANa, 18/154 12. padmapurANa, 80/147 13. khaprAyamutprekSya.... // (vItarAgastotra, 6/9) 14. SaDdarzanasamuccaya, guNaratnasUrikRta TIkA 15. vItarAgastotra, 7/5 16. anyayogavyavacchedadvAtriMzikA, 5 17. ayogavyavacchedvAtriMzikA, 5 18. bhavabIjAMkurajananA rAgAdayaH kSayamupagatA yasya / brahmA vA viSNurvA haro jino vA namastasyai // (mahAdevastotra, 44) 18. paM0 sumalA, haina bhanI prAra, pR. 46 20. DaoN. rAdhAkRSNanan, bhAratIya darzana-1 For Personal & Private Use Only

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saToDiyAnI gahUMli saMpA. rasIlA kaDIA prastuta kRtinI nakala lA. da. bhA. vidyAmaMdira, amadAvAdanA trUTaka pustako parathI karI che. prataparicaya : patra sthiti : zreSTha : 25 se. mI. X 12.5 se. mI. mApa akSaro : 32 paMkti : 10 kaDI : 13 hAMsiyAnI banne bAju UbhI lITIo lAla zAhIthI dorela che. vaLI, bhale mIMDu, saTorIAnI guMhaLI, daMDa, dhruvapada, aMkasaMkhyA tathA 'iti saMpUrNa' vagere lakhANa lAla zAhIthI lakhyA che. prastuta kRtinA aMte kavie potAnuM nAma 'kezava' ApyuM che. 'lA. da. prAcya vidyAmaMdira, amadAvAdane kavizrI kezava zIvarAma bhojake potAnA gharano jJAnabhaMDAra bheTa Apyo hato. teoe nATako paNa lakhyAM che. 'sumativilAsa lIlAvatIrAsa' temanI jANItI kRti che. teo dhArmika sUtro bhaNAvatAM. sAthe temaNe lekhanano zokha. bhArata svataMtratA prApta kare te pahelAM temanuM mRtyu thayuM hatuM. kRtinI bhASA jotAM, te niHzaMka vIsamI sadInI jaNAya che cAMdI, peTI ane joTo jevA 'saTTA'nA vyavasAyamAM prayojAtA zabdo khAsa dhyAna kheMce che. saToDiyAne uddezIne A kRti lakhAI che. saTTAnuM svarUpa kevuM che ane teno pAsa vyaktinA jIvana tathA cAritryane keTalI hade nIce laI jaI zake che te supere samajAvyuM che. saTTAmAM ekavAra vagara mahenatano paiso maLe pachI harAmanA paisAno kevo casko lAge che ane vyakti temAM gharabAra vagarano thaI jAya che. strI-bALako nirAdhAra bane che. duHkhanI parAkASTA to e che ke maraNa bAda vyakti khApaNa paNa pAmatI nathI. Ama jaNAvI kavi zIkha Ape che ke saTTAne zatru dhArI tenAthI dUra rahevuM ane mahenata karI bIjA uttama dhaMdhA karavA. For Personal & Private Use Only

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148 rasIlA kaDImA SAMBODHI A zIkha Aje paNa eTalI ja prastuta che. harSada mahetA vakhatano saTTAno phevara ApaNe mATe ajANyo nathI ja. I. sa. 1863mAM barAbara AvI ja paristhiti nirmANa thavA pAmI hatI ane enuM tAdaza varNana kavizrI dalapatarAmanI racelI "zeranA svamAnI garabIomAM jovA maLe che. A samaye khuda dalapatarAma kavi paNa priya mitra phArbasanI salAhane avagaNI, saTTAne ravADe caDelA ane khuvAra thayA hatA. tenI svAnubhavanI kathA paNa emanA jIvanacaritramAM jovA maLe che. temAM ja A sivAya paNa anya nAnA padamAM A ja viSayavastune nirUpavAmAM Avela che je e pahelAM buddhiprakAzamAM prakaTa thayela. vAcakonA mATe A kRti rasaprada nIvaDaze tema gaNI A sAthe ene paNa mUkuM chuM. garabIomAM A ja vAta khUba ja vistRta rIte karavAmAM AvI che je varNana tAjetaranA harSada mahetAnA samayane ja jANe pratibiMbita kare che. AvuM vAcana prazna kare che ke-zuM history repeats?, pAdaTIpa : 1. dalapatakAvya bhA. 1 (prakAzaka : gujarAta varnAkyulara sosAyaTI) A. 2 san 1896 pR. 233thI 237 2. gujarAta varnAkyulara sosAyaTIno itihAsa vi. 1 3. (prakAzakaH hIrAlAla pArekha, gu vana. sosAyaTa) A. 1 I. sa. 1932, pR. 25thI 258 For Personal & Private Use Only

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saToDiyAnI gahuMli (kezava) bhale mIMDuM saTorIAnI guhaLI suNa saTorIA, saTAnA kusaMge baTo lAgaze, tuja Teva burI, bAvaLIo vAgyAthI suLo vAgaze, e dhaMdho pApI pAko che, jugAra taNo kAko che, phogaTa phAMphAno phAkI che.. suNa. //// che dvAra dUrAcArI jananuM, la(bha)kSaNa karAtuM kIratI dhananuM, rakSaNa na vare tuM tanamananuM...suNa. //rA vahevAra nathI jagamAM eno, vizvAsa na kare koI teno, ciMtAtura re jIvaDo jeno..su... liaa. cAMdI peTI ne joTAno, dhaMdho e moTA ToTAno, rasto che dorI loTAno..suNa... II4l sajana ko saMga nathI karatuM, cagaDoLa samuM mana rahe pharatuM, maLatA saMgI tyAM mana TharatuM...suNa. //pA. e vagara menatanAM dhaMdhAthI, tArAja thayA lakSAdhipati, maDadAne khApaNa maLatuM nathI. suNa.... ll paLamAM dhanavAna bane tuM to, paLa eka pachI AMsu luto, DhIlA lamaNe dekhyo suto...suNa... IINI mITho e mAraga lAgyAthI, bakarI sama banIyA bahu hAthI, bhIkha mAgIne bhAgyA tyAMthI...suNa.... gharabAra ghareNAMne melI, khata lakhI Ape jugaTuM khelI, bairI bALano kuNa belI...su... llA For Personal & Private Use Only

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150 rasIlA kaDIo bairI bALano kuNa belI...suNa... IIII vyasano vadhaze ethI jhAjhA, nIja kuLa taNI ghaTaze mAjhA, phITakAra taNAM vAge vAjAM...suNa... / / 10 / che saTTA mAMhe pApa atI, mRtyuthI pAme mAThI gatI narakAdIka paNuM(Na) saMgharatuM nathI...suNa... // 11 // che uttama dhaMdhA e bahue, karI menata ne raLatA sahue, sau sAMbhaLI je tujhane kahue...suNa... II12 // kezava zIkha ura dharaje sArI, taja saTTAne zatrudhArI, hArI beThA kaMI jakha mArI...suNa... II13 // iti saMpUrNa // For Personal & Private Use Only SAMBODHI

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zera bajAre. 1 zera bajAre. 2 zera bajAre. 3 zera bajAre. 4 zerabajAranuM pada (kavi dalapatarAma) ('bhUlyo mana bhamarA tuM kyAM bhamyo e rAga) zera bajAre A zuM karyuM, vALyo duniyAno DATa; lAja lIdhI lAkho lokanI, upajAvyA ujATa. prathama to paisA pamADiyA, lalacAvIyA loka; mUDI vagara kIdhA mAnavI, phAMphA mAratA phoka. bAgamAM bahu sAro zobhato, jevo phUlano phAla; jevo tamAso jAdU taNo, tevo thaI gayo tAla. muMbaInI moTI sAhebI, sukha svaraga samAna; dilagirivALI dekhAya che, jevuM moTuM mazANa. nUra gayuM naranArInuM, mukha jAMkhAM jaNAya; zatrune lazakare lUTiyAM, evAM DoLa dekhAya. kaIke vAsaNa ghara veciyAM, vecya baMgalA bAga; kaIka kaIka dariye paDyA, teno na jaNAya tAga. bhalA re bhalAne bhulAviyA, bhulyA DAhyA divAna; hANa ane hasavuM thayuM, khoI zuddha ne sAna. eka saMkaTa A jugAranuM, bIjo rU taNo roLa; trIjuM kogaLiyuM tuTI paDyuM, dharA thaI dharaboLa. kazi caturAI cAle nahI, dIse daivano kopa; kyAMthi AvyuM nANuM kyAM gayuM, ema thayuM re alopa. svamAmAM samRddhi je sAMpaDI, gaI svapanAnI sAtha; aMge pIDA ulaTI vadhI, vAgyA chAtiye hAtha. kaIke rAmA melI rakhaDatI, melyAM rakhaDatAM bALa, nAzi chuTyA nara ekalA, Avyo kaThaNa A kALa. zera bajAre. 5 zera bajAre. 6 zera bajAre. 7 zera bajAre. 8 zera bajAre. 9 zera bajAre. 10 zera bajAre. 11 For Personal & Private Use Only

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152 rasIlA kaDIA SAMBODHI zera bajAre. 12 zera bajAre. 13 zera bajAre. 14 zera bajAre. 15 zera bajAre. 16 zera bajAre. 17 kroDapatI hatA kaIka te, thayA koDInA Aja; atize vadhArelI AbarU, teni lUTANi lAja. jyAre javA beThi lakSamI, juo daivano khela; dariyo purAvAnuM dila thayuM, bhUlyA adhika bhaNela. nANuM nAMkhyuM khArA nIramAM, jANuM Ugaze jhADa; lakSamItaNAM phaLa lAgaze, thAze sonAnA pahADa. vAMka nathI emAM vizvano, kIdho kastare kopa; AMkho aMjAI ajJAnathI, thaI akala alopa. ogaNize ekavIsamuM, vikramAjita varSa; sAMbharaze A to sarvane, utaryo sauno amarSa.* catura ghaNAe cetAvatA, bhAkhi lakhatA bhaviSya; ceti zake kema cittamAM, jayAM rUkyA jagadIza. ghAyala kaMika ghaNA thayA, jotAM evA jaNAya, Akhi umara lagi ehanA, nahI ghAva rUjhAya. kuMkI phaMkI paga mAMDatA, bihitA mAMkhithI mana; phAdAmAM Avi phazI paDyA, tenA taraphaDe tana. deza Akhe dava lAgiyo, e to kema olAya; suM jANIye have zuM thaze, kachyuM kazuMe na jAya. kaMIke habaka khAdhi kAramI, thayA citabhrama roga; nANuM jatAM lAja nava rahI, jojo daivanA joga. satya tajyAM satyavAdiye, tajayA bolelA bola; bhaDa nara je bhArekhama hatA, teno paNa ghaTyo tola. gharamAM saMtAI ghaNA rahe, lAge lokamAM lAja; maraNa Iche kaIka mAnavI, dekhi na khamAya dAjha. prabhune jAcuM kari prArthanA, e ja chelo upAya; dalapatarAmanA deva tuM, saunI karaje sahAya. zera bajAre. 18 zera bajAre. 19 zera bajAre. 20 zera bajAre. 21 zera bajAre. 22 zera bajAre. 23 zera bajAre. 24 pAdaTIpa : * garva. buddhiprakAza, sana, 1865, pR. 206-208 For Personal & Private Use Only

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"cetana cetau re--stavana saMpA. rasIlA kaDIA prastuta hastapratanI nakala lA. da. prAcya vidyAmaMdira, amadAvAdanA sUTaka pustako parathI karI che. kRtinI racanA zrI guru vIpA paMDitanA ziSya vidyAcaMde karI che. racanA saMvatano temAM nirdeza nathI paNa pratamAM madhyaphullikA che ane temAM akSaro pUrelA che, paDImAtrA koIka ThekANe ja che tethI 19mI sadInI kRti hovAnuM anumAna karI zakAya. prataparicaya : ( patra : 1 sthiti : zreSTha mApa : 25 se. mI. X 11 se. mI. paMktio : 11 kaDI : 13 akSaro : 34 hAMsiyAnI banne bAjue pahelI pUMThImAM kALI lITI karI nathI paNa bIjI pUMThImAM UbhI kALI lITI karela che. vacce kuMDAkRti che ane temAM cAra akSaro pUrelA che. akSaro thoDAka moTA (sthUla) che. mAruNI rAgamAM racAyela A stavanamAM saMsAranA svarUpano vicAra karavAmAM Avyo che. prAraMbhe zrI sarasvatI devIne namaskAra karIne kavi jaNAve che ke dharma vinA nakkI durgati jANavI. kuTuMbano moharasa AtmAne bhAre banAve che tethI he cetana ! he jIva, tuM ceta. mohane kAraNe AtmA bhAre banyo hoya tevA aneka kauTuMbika udAharaNo TAMkavAmAM AvyA che. bharata-bAhubali (bhAI-bhAI), magadhano rAjA zreNika-kuNI(ka) (pitA-putra), kapaTI kubera ane naladamayaMtI (bhAI-bhAIbhAbhI), kezabodha ane viSa denArI tenI patnI (pati-patnI), somilagajasukumAra (sasaro-jamAI), patithI vagovAyelI kalAvatI, rAma-dazaratha, (pitA-putra), brahmadattasuta ane mAtA culanI (mA-dIkaro) kanakaketu rAjA ane teno putra (pitA-putra)-A badhA daSTAMto jotAM eka vAta spaSTa thAya che ke saMsAra asAra che. rAta-divasa bIjA mATe raLyA-jIvyA ane rakhaDyA. potAne mATe kazuM karyuM nathI. arihaMta bhagavaMta duHkhabhaMjaka che tethI tenI sevA ja karavI ghaTe eTalo bodha he jIva, tuM leje. Ama, prastuta stavanamAM suMdara udAharaNo TAMkIne cetanane cetavavAmAM Avyo che. For Personal & Private Use Only

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stavana cetana cetaje re bhale mIMDuM rAga mAruNI sarasati sAmiNi pAe lAguM, mAguM madhurI vANi re. e saMsAra sarUpa vicAru, ko kahinU nahi jANI IInA cetana cetaure. AMcalI. duragati paDatAM ko navi rAkhaI, dharama vinA niradhAra re, kuTuMbamoharasa rasiuM huMsI, pApai Apa(ta)ma bhAri IIrA cetana cetau re. jhUjha karI bharatesara lIdhuM, nija sahodara rAja re. lobha lagai teNaI navi ANI, bhAI navANuM lAja | all cetana cetau re. magadha deza sAmI saparANala, rANau nANa sujANa re. zreNika tAta taNA nija naMdani, koNI harAvyA prANa jAya cetana cetI re. kapaTI kUbara phUDa karInaI, juo harAvyuM mAni re. bhAI bhujAI bAhira kADhyAM, nala damadatI rAni //pA cetana cetau re. kezIbodha pradeza rAjA, sUrI kaMtA nAri re. viSa deinaI bhojana bheluM, mAryuM nija bharatAra llll cetana cetau re. somila sasaraeN sIsa prajAlyuM gayasukumAla masANi re. ApajamAI hari nau bhAI, haNatAM na karI kANi zA cetana cetau re. kalAvatI ima kaMta vigoI, chedAvyA doI hAtha re. kuladavaM)tI rotI raDavaDatI, melhI rAni anAtha IITalA cetana cetau re. For Personal & Private Use Only

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saToDiyAnI gahUMli jehanI kIti jaMga jayavaMtI, loka japai sahU nAma re. te tAtad kIdhA vanavAsI, dazarathanaMdana rAma ||lI Vol. XXVIII, 2005 brahmadattasutanaU satAvyau, mAtA culanI Apa re. kanakaketu rAjAIM kIdhauM, putra marAvI pApa ||10nA iNi saMsAri asAri vasaMtA, bholA jIva ma bhUli re. rAti divasi 52-kAji rahaMtau, vecAvyuM viNa mUli // 11 // kuTuMba kAriNi karama saMyogad kIdhau vAra anaMta re. eka na kIdhau samaratha sAhiba, duHkhabhaMjaNa bhagavaMta 12 // zrI guru vIpA paMDita keru, sIsa kahaI kara joDi re. vidyAcaMda camatkau lAi, arihaMta sevA koDi / / 13 / / cetana cetau re. cetau = ceto saparANau = zobhitA kUMbara = naLano bhAI jua = jugAra vigoi = vagovI rAMtau = 20 / rakhaDe // zrIhU // agharA zabdonI yAdI For Personal & Private Use Only 155 cetana cetau re. cetana cetau re. cetana cetau re. cetana cetau re.

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mUrNa pratibodhanI sajajhAya saMpA. rasIlA kaDIA prastuta kRtinI nakala lA. da. prAcya vidyAmaMdira, amadAvAdanA jhUTaka pustako parathI karI che. kRtinI racanA zrI mAnavijaye karI che. racanA saMvatano nirdeza emAM nathI paNa anumAna karIne te 19mA saikAnuM hovAnuM kahI zakAya. prataparicaya : patra. 1 sthiti : zreSTha mApa : 24 se. mI. X 12 se. mI. paMktio : 11 kaDI : 08 akSaro : 30 hAMsiyAnI banne bAju UbhI lAla lITIo dorelI che. vaLI kRtinuM zIrSaka, bhale mIMDuM, kaDI sUcaka saMkhyA para tathA samAptisUcaka paMkti para lAla zAhIno upayoga karyo che. prastuta kRti vAMcatAM 'bheMsa AgaLa bhAgavata' karavuM nakAmuM e kahevata yAda AvI jAya che. kavi ahIM jaNAve che ke mUrkha vyaktine kadApi jJAna thatuM nathI. jo koI tene jJAnanI vAta kahevA jAya to samajavuM ke "paththara para pANI che. UlaTAnuM kahenAra potAnI pAse hoya te jJAna paNa gumAve ! A vAtane ahIM aneka suMdara udAharaNo dvArA samajAvavAmAM AvI che. emAMnA keTalAMka udAharaNo joIe. zvAna so vakhata gaMgAjaLamAM jAya che te jo aDasaTha tIrathanI yAtrA karIne Ave to ye tenuM zvAnapaNuM jatuM nathI kasara choDa para pANI, dUdha ke pAna nAMkhavAmAM Ave tethI karIne te choDamAM saMtatva AvatuM nathI. vaLI, kastUrInuM khAtara karavA chatAM lasaNano pAsa lAgyo hoya to te dUra thato nathI. caMdanacarcita aMga thavA chatAM gadheDo kyAreya gAya banavAno nathI. AthI sukhI thavAno mAtra eka ja mArga che ane te AvA mUrkhathI aLagA rahevAmAM che. tenA pratibodhanI koziza na karavI, kAraNa ke Ukhara bhUmimAM bI UgatuM nathI, Ama chatAM jo vAvavAmAM Ave to bI gumAvavAno avasara Ave che. ahIM prazna e thAya che ke to zuM Ano upAya nathI ? upAya vinAnuM kazuM hoI zake kharuM? racayitA ahIM upAya jaNAve che ke jo vyakti koI samaktidhArInI sobata kare to bhavabhaya For Personal & Private Use Only

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vol. XXVII, 2005 saToDiyAnI gali 157 TaLe. AvA sadgurunI sevA karavAmAM Ave to bobIjanuM sukha prApta thAya, arthAt bhaviSyamAM-anya bhavamAM jJAnaprApti thAya tevA ja bodhabInI vAvaNI thAya. Ama, prastuta kRti samakitadhArInA saMganuM phaLa keTaluM moTuM che ane mUrkhane pratibodha pamADavo keTaluM dohyaluM kArya che te samajAve che. mUrNa pratibodhanI sajajhAya bhale mIMDuM atha murkhapratibodhanI sajhAya jJAna kadI navI thAya, murakhane jJAna kadI navI thAya. kahetAM potAnuM paNa jAya, murakha. ll1II. svAna hoya te gaMgAjalamAM, so velA jo nAya aDasaTha tIratha jo pharI Ave, paNa svAnapaNuM navI jAya, murakha //rA kusara para paya pAna kharaMtA, saMtapaNe navI thAya. kasturInuM khAtara jo kIje, pAsa lasaNa navI jAya, murakha //3 nadI mAMhe nizadina rahe paNa pAsANapaNuM navI jAya. lohadhAtu TekaNa jo kIje, aM(2)dha turata thAya. murakhas III kAmakaMThamAM mugatAphalanI mAlA, te na dharAya. caMdana caracIta aMga karIne, garadhava gAya na thAya, murakha //pA. sIMha carama koI sIyAlasutana, dhAre veSa banAya. sIyAlasuta paNa sIMha na hove, sIyAlapaNuM navI jAya, murakha, allii. te mATe murakhathI alagA su, rahe te sukhIyA thAya, ukhala bhumI bIja na hove, ulaTuM bIja te jAya, murakhallNI. samakatadhArI saMga karI, bhavabhaya prIti mITAya, mAnavIjaya sadguru sevAthI, bodha bIja sukha pAya, iti murakha pratibodhanI sajhAya saMpUrNa agharA zabdonI yAdI svAna = zvAna | kUtaro kusara = eka prakArano choDa jeno upayoga tAvamAM thAya che. pAsa = sparza garadhava = gardabha | gadheDo ukhala = Ukhara = jemAM kaMI pAke nahi tevI jamIna For Personal & Private Use Only

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vItarAgastotra-aSTamaprakAzaTIkA saMpA. jitendra bI. zAha kalikAla sarvajJa zrI hemacandrAcArya viracita vItarAgastotra saMskRta bhakti kAvya che. saraLa, prAsAdika zailImAM racAyela A saMskRta bhASAmAM chaMdobaddha kAvyamAM vItarAga paramAtmAnA guNonI stuti karavAmAM AvI che. jaina dharmamAM stutyAtmaka kAvyo-stotra racavAnI paraMparA prAcIna che. AgamikakALamAM prAkRta bhASAmAM aneka stotro racAyAM che. jemAM moTA bhAge paramAtmAnA guNonI stuti che tyArabAda saMskRta bhASAmAM paNa stotro racAyAM che. temAM bhaktAmara stotra anupama che. A uparAMta dArzanika stotro paNa racAyAM che. jemAM paramAtmAnI stuti dArzanika siddhAntonI tulanAne AdhAre karavAmAM AvI che. kalikAla sarvajJa zrI hemacandrAcArye paNa anyayogavyavacchedikA ane ayogavyavacchedikA nAmaka be dvAtriMzikAonI racanA karI che. jemAM dArzanika siddhAntonI carcA karavAmAM AvI che. vItarAgastotramAM paramAtmAnA guNonI stuti uparAMta dArzanika siddhAntonI tulanA dvArA paramAtmAnI stuti karavAmAM AvI che. aSTama prakAzamAM anekAntavAdanI carcA karavAmAM AvI che. anya ekAntavAdI darzano sat ne ekAnte nitya athavA ekAnte anitya mAne che. teonA matamAM aneka doSonI saMbhAvanA che tenI carcA A prakAzamAM karavAmAM AvI che. anekAntavAda badhA doSothI rahita ane saMpUrNa che tema siddha ryuM che. A 12 zlokonI laghukRtimAM anekAntavAdanuM khUba ja suMdara rIte maMDana karavAmAM AvyuM che. vItarAgastotranI eka saMskRta TIkA prakAzita thaI che. aSTama prakAza upara syAdvAdarahasya nAmaka TIkA upA. yazovijayajI e lakhI che. te khUba ja vistRta ane nayanyAya zailInI hovAthI badhAne sugama nathI. ahIM prakAzita thaI rahela kRti saMskRtamAM saraLa bhASA ane rasALa zailImAM lakhAyela kRti che. A graMthanI eka nakala kobA sthita mahAvIra jaina ArAdhanA kendranA zrI kailAsasAgarasUri jJAnamaMdiramAM 10406/2 krame eka nyAyagraMthanA nAme noMdhAyela che. kRti 10 pAnAnI che. madhyakullikAvALI lagabhaga 16mI sadInI A kRtinI AdimAM ke aMtamAM kartAnA nAmano ullekha maLato nathI. prathama pAnAmAM 16 lITIo che. bAkI badhA ja peja upara 15 lITIomAM lakhANa karavAmAM AvyuM che. A graMthanI anya nakala upalabdha thaI zakI nathI. paraMtu vItarAga stotranI prabhAnaMdasUrikRta prakAzita TIkA sAthe tulanA karatAM A kRtinuM sAmya jovA maLyuM che. tethI A kRtinA kartA paramAnaMdasUri hovAnI saMbhAvanA che. prakAzita kRti sAthe tulanA karatAM jaNAvela pAThAMtara prastuta kRtimAM mUkavAmAM AvyAM che. kRtinI bhASA saraLa ane sugama hovAthI anekAntavAda jevA gaMbhIra viSaya ane jANavA mATe A eka uttama kRti che. anekAntavAdanA abhyAsuone A kRti upayogI sAbita thaI zake tema che. For Personal & Private Use Only

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vItarAgastotra- aSTamaprakAzaTIkA / ||60 // nanu siddhaM svayaMsiddhaM jagattattvaM kimekAntanityamutaikAntAnityaM ? nityAnityaM 'cetyAzaGkAzaGkusaGkule vipazcitkule stutikRdAha sattvasyaikAntanityatve kRtanAzAkRtAgAmau / syAtAmekAntanAze'pi kRtanAzAkRtamau // 1 // sattvasyaikAntanityatve ityAdi / utpAdavyayadhrauvyAtmakaM vastutattvaM sattvam / tasyaikAntanityatve'bhyupagamyamAne kRtanAzAkRtAgamau syAtAm / tathA hi- sAGkhyairapracyutAnutpannasthiraikasvabhAvaM kUTasthanityaM vastvabhyupagamyate / tacca yadyevaM syAt, tadA vastuni ghaTAdau kumbhakArAdikRtAnAM paryAyANAM sarvathA nAza eva syAt, etacca pratyakSaviruddham / yataH- kumbhakArAdibhirnirmIyamANAH sthAsakozakuzUlapRthubudhnodarAdyAkArAH kRzAkRzarUpatayA kSaNe kSaNe darIdRzyante / atasteSAM paryAyANAmAvidvadaGganApratItAnAM kRtAnAM 'sarvathA vinAza eva syAt / te ca yadi na kRtAstadA ghaTo'pyakRta eva syAt, kRteSveva ca teSu ghaTo'pi kRtaH / evaM ca sati nityatAkSatiH / tathA'kRtAgamasamAgamo'pi syAt / tathA hi-paryAyAstAvattvanmate kUTasthanityatvAdeva na kenacitkRtAH / akRtA eva ca samupasthitAH / yadi kRtAH syustadA ghaTasyApi kRtakatve nitya (tva)pakSakSatiH / etaccAnuSNo'gnirityAdivat pratyakSavilakSaNaM akRtAgamasvarUpaM kaH sudhIH zraddadhIta ? tathA tAthAgataparikalpite svalakSaNasya sarvathA kSaNikaikAntapakSe'pi kRtanAzAkRtAgamau sthirasthemAnamAlambamAnau durnivArAveva syAtAm / yataH - sarvathaiva tadabhimate vastuni svIkriyamANe paryAyANAM nirAdhAratvena sthAtumazaktau ghaTAderanutpAda eva prasajyeta / tathA hi- pUrvakSaNe yadyad ghaTAdiyogyaM dravyamAsIt, dvitIyakSaNe tattat sarvathA nirhetukaM vinaSTameva / tat sthAsakosakuzUlAdi saMskArAdhAnaM kasya vidhAtumucitam ? dRzyante ca pratyakSAdipramANaiH saMskArAH, atastanmate kRtA apyakRtAH syuH / tathA niranvayavinazvare vastuni saMskArANAmutpAdayitumazakyatvAt kutaH sthAsAdInAM paryAyANAmavakAzaH ? ataH pratIyate - tanmatAnicchayaiva galepAdikAnyAyAdupanata evAkRtAgamaH / evaM ca svaparapakSayorapakSapAtenaiva vyavasthitaM nityAnityAtmakam vastutattvam / prayogazcAyaMvivAdAspadIbhUtaM vastutattvaM nityAnityAtmakam, kRtanAzAkRtAgamAdidoSAbhAvasyAnyathAnupapatteH, na ca dRSTAntamantareNa hetorna gamakatvaM antarvyAptyaiva sAdhyasiddheH sAtmakaM jIvaccharIraM prANAdimattvAt ityAdivaditi // 1 // nanu bhavatu bAhyatattvaM nityAnityAtmakaM, paramAtmatattvamekarUpamevAbhyupagamyamAnamaucitImaJcatItyA zaGkyAha For Personal & Private Use Only

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160 jitendra bI. zAha AtmanyekAntanitye syAnna bhogaH sukhaduHkhayoH / ekAntAnityarUpe'pi na bhogaH sukhaduHkhayoH // 2 // ekAntanityatve hyAtmanaH satyatvena manyamAne sukhaduHkhayorbhogau na ghaTAmaTATyate / tathA hiekAntanityaH sa hyAtmA sukhaduHkhe krameNa bhuGkte yugapadvA ? na tAvatkrameNa, nityatvavyAghAtAt / na hi yenaiva svabhAvena duHkhaM bhuGkte tenaiva svabhAvena sukham, tayorekatvaprasaGgAt / svabhAvabhede 'caikasvabhAvanityatvakSatiH / yugapaccet ? tadapi na, na hi kadAcidapi chAyAtapayoreva parasparaparihAravirodhavyAghrAghrAtayoH sukhaduHkhayoryugapadanubhavaH sambhavati / tasmAdekAntanityatve jIvasvatattve na kadAcidapi sukhaduHkhopabhogaH / yadyevaM tartyekAntAnityAtmapakSakakSIkAre baddhakakSaM sugatamatamevAnumatamastviti cet ? tannirAci - kIrSurAha - ekAntAnityetyAdi / ekAntAnityasvabhAve'pyAtmani abhyupagamyamAne sukhaduHkhayorabhogabhAktvamevAsya syAt / tathA hi-ekAntakSaNiko hyAtmA sukhaduHkhe krameNa bhuGkte yugapadvA ? krameNa cet sukhaduHkhe bhuGkte tadA kSaNikatvakSatiH / kramo hi paripATiH, sA ca sAtatyamantareNa na sambhavati, tadabhimataM ca kSaNikatvamekakSaNarUpaM tanna krameNa sukhaduHkhopabhogaH / yugapaccet, tadA pUrvavirodha eva bAdhAvidhAyI / tasmAnnityAnityArUpa AtmA / sukhaduHkhopabhogAnyathAnupapatterityanumAnAnnityAnityAtmasiddhiH // 2 // kiJcaikAntanityaikAntAnityapakSakakSIkArasAramate yaddUSaNAntaramAtmano'vatarati tadAha puNyapApe bandhamokSau na nityaikAntadarzane / puNyapApe bandhamokSau nAnityaikAntadarzane // 3 // SAMBODHI na tAvannityaikAntAtmamate puNyapApe sambhavataH / yato nityo hyAtmA puNyapApAnupAtI svabhAvabhedamantarA na sambhavati / puNyapApAbhyAM ca pUrvaM pariNAmaM parityAjyottarapariNAmavAnAtmA nirmIyate / 'pariNAmAnyatvaM ca nityatvakSatikAri / yadi pUrvapariNAmaparihAreNottarapariNAmAzrayaNaM, tadA kiM nAmAtmano nityatvavyatyAsakaraM ? pariNAmayorevAnityatvAt / yadyanyasyAnityatayA'nyasyAnityatvaM tadA anyasyotpATitaM cakSuranyasyAndhatvaM samAgatam, ityapiM kiM na syAt ? iti cet, tanna, pariNAmapariNAmavatoH kathaJcidabhedAt / kathaJcidabheda eva kathamiti cet ? etad brUmaH / pariNAmapariNAminau kathaJcidabhinnau, pariNAmopakArApakArAbhyAM pariNAmino'pyupakArApakArapravRttyupapatteH / tasmAnnityaikAntapakSe puNyapApodayaH samIcInatAM nAJcati / kiJca, nityaikAntapakSe bandhamokSAvapi na yujyete / yadi bandhasvabhAvamapahAya muktimAkalayati, tadA svabhAvaparibhave kathaM nAnityatA ? yo hi baddhaH, sa baddha eva / evaM ca sati sarvathA muktivilaya eva / tathA ca sati kaH pApamapahAya puNyapaNyaM naipuNyena saGgRhNIyAt ? kazcAtmArAmAvirAmavizrAmeNa mAdhyasthamavalambya samyak tattvopanipAtapravRttiM kuryAt evaM ca sati sarvadharmavilaya eva / tathA ca sarvazAstrAmbhodhikumbhasambhavatvAvirbhAvo nityaikAntavAdibhirevoktaH syAt / tasmAd yuktamevoktaM "puNyapApe bandhamokSau na nityaikAntadarzane" iti / tathA'nityaikAntadarzane'pi na puNyapApasambhavaH / kathamiti cet ? ucyate - kSaNiko hyAtmA puNyApuNyAdikaM krameNAnuvIta yugapadvA ? krameNa cettadA yasmin kSaNe puNyaM tadA nApuNyamAkrAntam, evaM ca For Personal & Private Use Only

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Vol. XXVIII, 2005 vItarAgastotra-aSTamaprakAzaTIkA 161 sati kSaNikatvakSatiH / dvitIyamapuNyakSaNaM yAvadAtmano nAvasthAnAt yugapatpakSastu virodhabAdhAvidhura eva / evaM bandhamokSAvapyekAntAnityapakSe vicAryamANau vizIryete / ata ekAntanityAnityapakSau na kSemaGkarau / tasmAnityAnitya AtmA, puNyApuNyabandhamokSAdyanyathAnupapatteriti // 3 // evaM ca sattvasyaikAntanityatAyAmekAntAnityatAyAM ca na kevalaM kRtanAzAkRtAgamasannipAtavinipAta ev| kiJcAtmano'pi tathAtvAbhyupagame na kevalaM sukhadu:khabhogapuNyapApabandhamokSakSatireva / yAvadakhilasyApi AtmAdivastustomasya nityAnityatAyAmanAdriyamANAyAmakANDakUSmANDodbhedasodaramanarthAntaramapinipatatItyAha kramAkramAbhyAM nityAnAM yujyate'rthakriyA na hi| ekAntakSaNikatve'pi yujyate'rthakriyA na hi // 4 // apracyutAnutpannasthiraikarUpANAM nityAnAM krameNAkrameNApyarthakriyAkAritvaM na yujyate / tathA hi-nAsti nityaikarUpa AtmAdiranarthakriyAkAritvAt, yadanarthakriyAkAritvAdyadanarthakriyAkAri, tannAstItyupalabdham / yathA khapuSpam, anarthakriyAkArI ca nityaikarUpa AtmAdiH, tasmAnAstIti nizcIyate / na cAnarthakriyAkAritvAdityayaM heturasiddhaH / arthakriyAkAritvaM hi kAryakartRtvamucyate / taccAtmAdeH krameNa yaugapadyena vA ? prakArAntarAbhAvAt / na tAvat krameNa ghaTate / kramo hi dvidhA-dezakramaH kAlakramazca / na tAvaddezakrameNa kuryAt, dezakamo hyekatra deze kAryamekaM kRtvA punardezAntare'nyakAryakaraNamucyate, na ca nityaikasvabhAvasyetthambhUtaH kramaH sambhAvyate, nityaikasvabhAvatAvyAghAtaprasaGgAt / yadA hyekatradeze kAryamekaM aparaM cAnyatra karoti, tadA pUrvasmin deze pUrvakAryakaraNasyaiva sAmarthyam, nottarakAryakaraNasAmarthyam, anyathA pUrvasminneva deze tasyApyutpattiprasaGgaH / tathA ca pUrvottaradezayoH svabhAvabhedAnnityaikarUpatAvyAghAto bhavedeva / nanu nityaikasvabhAvasya padArthasyaikatradeze sarvakAryotpAdanasAmarthyasadbhAve'pi nottaradezabhAvi kArya bhavet sahakArikAraNAbhAvAditi cet ? ucyate, sahakAriNaH kiM tasyopakArakatvenaikArthakAritvena vA ? prathamapakSe kimasAvupakArastato'vyatirikto vyatirikto kathaJcid vyatirikto vA ? gatyantarAbhAvAt / yadyavyatiriktastadA nityatAhAniH khalUpakArAdinityAdabhinnasya bhAvasya nityatvaM nAma, tatsvarUpavat / bhedaikAntavAdAbhAvazca yogasya / atha vyatirikto vidhIyate, tarhi tasyeti vyapadezAbhAvaH, sambandhAbhAvAt na ca smbndhaabhaavo'siddhH| sa hi saMyogalakSaNaH. tAdAtmyalakSaNaH, samavAyalakSaNa:. upakAryopakArakalakSaNo adRSTalakSaNo vA ? na tAvatsaMyogalakSaNaH, tasya guNatvena dravyavartitvAd dravyayoreva saMyoga iti vacanAt / nApi tAdAtmyaM, tasyAnabhyupagamAdanyathA'nekAntavAdapravezo yogasya / nApi samavAyalakSaNaH, sa hyekaH sarvagatazca parairiSyate kathaM tadvazAttatraiva tasya bhAvo, nAnyatreti / atha samavAyasya sarvagatatvAvizeSe'pi samavAyinAM pratiniyamaH / pratyAsattivizeSasadbhAvAdiSyate / sa ko'nyo'nyatra kathaJcittAdAtmyAt / nApyupakAryopakArakalakSaNaH, upakArakeNa hyupakAryasyopakAraH kriyamANo'vyatirikto vyatirikto vA ? avyatireke (nityasyApi) kAryatvam, vyatirike smbndhaasiddhiH| athopakAreNApyupakArAntaraM vidhIyate, tarhi tenApyaparaM tenApyaparamityanavasthA / nApyadRSTalakSaNaH, tasya sambandharUpatAbhAvAt / tanna vyatirekapakSo'pi ghaTate / kathaJcitpakSo'pi na zreyAn, ubhayapakSanikSiptadoSAnuSaGgAt / tannopakArakatvena sahakAriNaH syuH / nApyekArthakAritvena / na khalu svarUpeNAkArakaM pararUpeNa kArakaM, svayamakArakasya pararUpeNApyakArakatvAt na hi godhUmabIjaM svayaM For Personal & Private Use Only

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162 jitendra bI. zAha SAMBODHI yavAGkarasyAkArakaM, yavasahitamapi tasya kArakaM nAma / kiJca, yadi sahakAribhinityasya na kiJcit kriyate, tahi kathaM teSAmapekSA ?, anupakAriNAmapekSA'yogAt / nanu na nityasya sahakAribhiH kiJcit kriyate tena vA teSAM, kintu saha militvA kAryameva vidhIyate, 'saha kurvanti' sahakAriNa iti vyutpatteriti cet, ucyate / vyastAnAM teSAM kAryakaraNasAmarthyamasti na vA ? yadyasti, samuditA eva kurvantIti niyamo na labhyate, vyastA api kurvanti / atha nAsti, kutastadbhavet ? kAraNabhAvAt, anyathA'nityatvaprasaGgAt / nanu na nityasya padArthasya kutazcitkAraNakAryakaraNasAmarthyamupajAyate, yena tasyAnityatvamApadyate, kintu tasyetthambhUtaH svabhAvo, yena sahakArisahita eva kAryaM karoti, nAnyadeti cet, sa svabhAvastasya nirhetukaH sahetuko vA ? prathamapakSe niyate deze niyate kAle ca tasya sadbhAvo na syAt / na khalvAkasmikasya tathAsadbhAvaH, kAraNAdhInatvAt tathAbhAvasya / atha sahetukaH sa yadi sahakAribhyo'nyato vA bhavet sa cettasmAdanantaraM tadA tasyAnityatvam arthAntarapakSasya kathaJcitpakSasya ca pUrvameva nirAkRtatvAt / . kiJca, sahakAriNaH kiM nityA abhyupagamyante, anityA vA, nityAnityarUpA vA ? prathame vikalpe nityavat prasaGgo, dvitIye kAcapicyam, tRtIyastu na zreyAn, anabhyupagamAt / tanna nityasya padArthasya dezakrameNa kAryakAritvaM ghaTate / nApi kAlakrameNa, kAlakramasyApi nityaikasvabhAvasya bhAvasyAsambhavAt / sa hyekadA kAle kArya kRtvA puna: kAlAntare kAryakaraNamucyate / na ca nityaikasvabhAvasya bhAvasyetthambhUtaH kAlakramo ghaTate, sarvathA nityatvavyAghAtaprasaGgAditi kAlakrameNApi na kAryakAritvaM ghaTate / nApi yaugapadyena, yaugapadyaM hyekasmin kSaNe kAlAntarabhAvi sakalakAryakAritvam / tatra ca krameNa kAryopalambho na syAt, asti ca kAryopalambhaH, tathAhi-antastAvadAtmanaH srakcandanavanitAdisAmagrIsannipAte sukhalakSaNaM kAryamupalabhyate, ahikaNTakaviSAdisannidhau tu duHkham / na punaryasminneva kSaNe saukhyaM tasminneva duHkhaM, tathopalambhAbhAvAdubhayasAmagyasannidhAne tvaudAsInyam / tathA bahirapi mRtpiNDAtkumbhakAravyApAracakracIvarAdisAmagrIsannipAte ghaTastato ghaTI tataH kAlAntare karakAdikamiti / na punarekasminneva kSaNe sarva tathopalambhAbhAvAt / kiJca, yadi yaugapadyena kAryaM karoti, taryekasminneva samaye sakalasya kAryakadambakasya niSpAditatvAd dvitIyAdikSaNe kAryAkartRtvAd avastutvaM syAt / nanu ca puruSasya caitanyamevArthakriyA, na punaH svavyatiriktasya pramANapramitilakSaNasya kAryasyAnyasya vA ayanAdilakSaNasya kartRtvamiSyate, tasya pradhAnahetukatvAt / na ca cetanA puMso'rthAntarameva, tasya cetanAlakSaNatvAt / caitanyaM svarUpaM puruSasyeti vacanAt / na cAnityA cetanA puruSasvabhAvastannityatvavat(?) / sA nityA, tasyAH pradhAnasvabhAvatvena puruSakalpanAvaiphalyaprasaGgAt tadanityatvaprasaGgAcca, sukhAdivat / na ca nityAyAzcetanAyAH parasyArthakriyAtvaM viruddhyate, dhAtvartharUpAyAH kriyAyAH pratighAtAbhAvAt sattAvat / tato'rthakriyAsvabhAvatvAdAtmano vastutvameva / na hyarthakriyAkaraNasyaiva vastutvam, arthakriyAyAH svayamavastutvApatteH, tatrArthakriyAntarAbhAvAt, anyathA'navasthAprasaGgAt / svato'rthakriyAyA vastutvasvabhAvatve puruSasyApi svataH satatamarthakriyAsvabhAvatvAnnityaM vastutvamastu / For Personal & Private Use Only

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163 Vol. xxVIII, 2005 vItarAgastotra-aSTamaprakAzadIkA kriyAvirahe'pi nityakArakatvasyApi ghaTanAditi sAGkhyaH kazcit so'pi na dakSaH, pramANavirodhAt, adhyakSata to liGgajAdervA nityArthakriyAyAH kadAcidaparivedanAta / svasaMvedanameva nityacetanArthakriyAM paricchinatti, iti cet ? na tathAbuddhyAnadhyavasAyAt / na khalu buddhyAnadhyavasitAM cetanAM puruSazcetayate, buddhikalpanAvaiyarthyaprasaGgAt / sarvazabdAdeviSayasya buddhyAdhyavasitasyaiva puMsAM saMvedyatvasiddheH / syAnmatam, na cetanA nAma viSayabhUtArthAntaramAtmano'sti, yA buddhyA'dhyavasIyate, tasyAstatsvarUpatvAt svata:prakAzanAcca / tadapyanupapannaM, tadarthakriyAkAritvAyogAt / na hyarthakriyAvat svarUpamiva sadavasthApyarthakriyA prasiddhA'sti, tasyAH pUrvAkAraparityAgenottarAkAropAdAnena ca svasmin paratra ca pratIteH / so'yaM pUrvAparasvabhAvaparihArAvAptilakSaNAmarthakriyAM kauTasthye'pi bruvANaH kathamanunmattaH syAt / tata ekAntanityatve prekSAdakSairarthakriyAsamarthatvaM yathA yathA vicAryate tathA tathA vizIryate / atha bauddhaH prAha-nityaikAnte pUrvoktaprakAreNArthakriyAkAritvasyAsambhavAdasmatpakSa eva kSaNikaikAntalakSaNaH zreyAn / tadapi na, tatrApi tasyAsiddheH / tathA hi-nAsti kSaNikaikAnto'narthakriyAkAritvAt / yad yadanarthakriyAkAri tattannAstItyupalabdham, yathA brahmAdvaitam / anarthakriyAkArI ca kSaNikaikAntaH, tasmAnnAstIti nizcIyate / na cAnarthakriyAkAritvAdityayaM heturasiddhastasya kSaNikaikAnte vidyamAnatvAt / tathA hi-sarvathA kSaNika: padArthaH svAmarthakriyAM krameNa karoti, yaugapadyena, ubhayarUpeNa vA ? na tAvaddezakrameNa kAlakrameNa vA svaM kAryaM kartumalam, tasyAkramatvAt cAkramasyApi krameNa kAryakAritvaM ghaTate / "sarvathA'nityatvAt nApi yaugapadyena / ekasminneva kSaNe sakalakAryakadambakasya niSpAditatvAt dvitIyAdikSaNe kSaNikatvena tasyA'sattvAt sakalazUnyatA syAt, na caivam / kiJca, yadi yaugapadyena kAryaM karoti, tarhi krameNa kAryopalambho na syAt, asti ca / kumbhakAra ekasmin kSaNe ghaTaM kurvan upalabhyate, dvitIyAdau ca ghaTyAdikamiti / nApyubhayarUpeNa, ubhayapakSanikSiptadoSAnuSaGgAt / karotu vA yathAkathaJcit, kiM vidyamAno'vidyamAna ubhayarUpo vA karoti ? na tAvadvidyamAnaH, kSaNabhaGgabhaGgaprasaGgAt / kiJca, yadi sanneva kSaNikaH padArthaH kAryaM karoti, tarhi trailokyamekakSaNavarti syAt / karaNakAla eva sarvasyottarottarakSaNasantAnasya sattvAt teSAM ca santAnAbhAvaH syAt, nApyavidyamAnazcirataravinaSTavat, nApyubhayarUpa ubhayapakSanikSiptadoSAnuSaGgAt / evamekAntakSaNikatvapakSe'pi nArthakriyAkAritvaM ghaTakoTisaNTaGkamATIkate / tasmAdekAntamatAbhiniveza: paratIthikAnAM kadAzApAza eva ||4|| etadeva nigamayannAha yadA tu nityAnityatvarUpatA vastuno bhavet / yathAttha bhagavannaiva tadA doSo'sti kazcanaH // 5 // yadA punarvastuno vivAdAspadIbhUtasya stambhakumbhAmbhorUhAdinityAnityarUpatA bhavet tadA naiva doSakAluSyalakSyatA kAcana / nanu nityAnityatvaM ko vai na manyate ? paramANurUpatayA nityasya, kAryarUpatayA vAnityasya stambhAdervastuno vaizeSikaiH parasparanirapekSatayA mImAMsakaizcAbhyupagamAdastvevamiti cedityArekAmekAmAzaGkya bhagavantaM sAkSAtkurvanniva prAha-yathetyAdi / he bhagavan ! yathaiva tvamAttha brUSe vastuno nityA'nityatvaM tathaiva na doSaH, anyeSAM nAnAdoSakalmaSamaSIkaluSitatvAt / etadavaSTambhAya dRSTAntamAha For Personal & Private Use Only

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164 jitendra bI. zAha SAMBODHI guDo hi kaphahetuH syAnnAgaraM pittakAraNam / dvayAtmani na doSo'sti guDanAgarabheSaje // 6 // nigadasiddho'yam / nanu nityAnityabhedAbhedasattvAsattvasAmAnyavizeSAbhilApyAnabhilApyAtmake tattve manyamAne durdharavirodha- . gandhavidhuratA dhurandharatAM dhArayati / tathA hi-yadi bhedastIbhedaH katham ? abhedazcettarhi bhedaH kathaM syAditi virodhaH // 1 // ___ tathA yadi bhedasyAdhikaraNaM tIbhedasya na bhavet, athAbhedasya tarhi bhedasya na syAcchItoSNasparzavat / na hi yadeva dhUpadahanAdikaM zItaM tadevoSNamupalabhyate, tathApratIterabhAvAditi vaiyadhikaraNyam // 2 // .. tathA yena rUpeNa bhedastenAbhedo'pi, yenAbhedastena bhedo'pi syAditi vyatikaraH, 'parasparaviSayagamanaM. .. vyatikara' iti vacanAt // 3 // tathA yena rUpeNa bhedastenAbhedo 'pi syAditi saGkaraH, 'sarveSAM yugapatprAptiH saGkara' iti vacanAt // 4 // tathA yena rUpeNa bhedastenAbhedo yena cAbhedastena bhedo'bhyupagantavyo'nyathA sarvamanekAntAtmakamityasya virodhAnuSaGgAt / tathA ca bhedAbhedAvapi pratyekaM bhedAbhedAtmakau syAtAm / tatrApi pratyekaM bhedAbhedatvaparikalpanAyAmanavasthA syAt // 5 // tathA kena rUpeNa bhedaH kena cAbheda iti saMzayaH // 6 // tathA bhedarUpamabhedarUpaM "vAdRSTaM vastu nAbhyupagamyate / adRSTaM ca bhedAbhedAtmakaM parikalpyate, iti dRSTahAniradRSTakalpanA syAt // 7 // tathA ca parikalpitasya vastuno'bhAva eva yuktaH // 8 // kiJca, kiM nAnAvastudharmApekSayA sarvamanekAntAtmakaM uta tannirapekSatayA pratyekaM sarvaM vastu iti ? / prathamapakSe siddhasAdhyatA, dvitIyapakSe virodhAdidoSaH // 9 // kiJca, kiM krameNa sarvamanekAntAtmakaM abhyupagamyate yogapadyena vA ? prathamapakSe siddhasAdhyatA, dvitIyapakSe tu sa eva doSa iti // 10 // kiJcAnekadharmAn vastu kimekena svabhAvena nAnAsvabhAvairvA vyApnuyAditi, yokena svabhAvena tadA / teSAmekatvaM vastuno vA nAnAtvaM syAdekasyaikatra(?) pravezAditi / atha nAnAsvabhAvaistarhi tAnapi nAnAsvabhAvAn kimekena svabhAvena vyApnuyAtrAnAsvabhAvairvA ? yadyekena tadA sarvadharmANAmekatvaM vastuno vA nAnAtvaM syAt, atha nAnAsvabhAvaistahi tAnapi kimekena svabhAvena nAnAsvabhAvairvyApnuyAdityAdi sarvaM vaktavyamanavasthA ca // 11 // ___kiJca, yadi sarvaM vastu anekAntAtmakamabhyupagamyate, tarhi jalAderapyanalAdirUpatA, analAdervA jalAdirUpatA bhavet, tathA ca jalAdyarthino jalAdAvanalAdyarthinazcAnalAdau pravRttirna syAt, anyonyaviruddhasyApi dharmasya sadbhAvAt / ko hi nAma vivakSitArthe vivakSitArthakriyAkArirUpamivA' vivikSitArthakiyAkArirUpamupalabhamAno vivakSitArthakriyArthI tatra pravarteta, prekSApUrvakArI na caivaM vivakSitArthe vivakSitArthakriyAkAriNyeva For Personal & Private Use Only

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vItarAgastotra-aSTamaprakAzaTIkA Vol. XXVIII, 2005 vivakSitArthakriyArthinAM pravRttirdarzanAt // 12 // kiJca, pramANamapyapramANamapramANaM vA pramANaM vA bhavet, tathA ca sarvajanaprasiddhapramANApramANavyavahAravilopo bhavet // 13 // kiJca, sarvajJo'pyasarvajJaH syAt // 14 // kiJca, siddhasyApi asiddhatvaM syat // 15 // kiJca, yena pramANena sarvasyAnekAntarUpatA prasAdhyate tasya kuto'nekAntarUpatA siddhiryadi svatastarhi sarvasyApi tathA bhaviSyati kiM pramANaparikalpanayA, atha paratastarhyanavasthA ||16|| 165 kiJca, 10 anekAnte bAdhakaM pramANamasti / tathA hi-bhedAbhedAdikau dharmoM naikAdhikaraNau 1"parasparaviruddhadharmidvayadharmatvAt, zItoSNasparzavat // 17 // // 6 // tasmAdekAntarUpameva vastviti sthitam // 10 // virodhAdInAzaGkya tannirAkurvannAha dvayaM viruddhaM naikatrAsatpramANaprasiddhitaH / viruddhavarNayogo hi dRSTo mecakavastuSu // 7 // ekasmin pRthvIpRthvIdharAdau vastuni nityAnityAtmakarUpaM dvayaM na viruddham / na ca virodhopalakSitavaiyadhikaraNyAdidoSakaluSam / kathamiti cedityAha -asatpramANaprasiddheH kimapi na tatpramANaM prAmANikammanyaiH pramANIkriyate, yena virodhAdInAM siddhiH sAdhyate / tathA hi-yattAvaduktaM virodho bAdhakaH syAditi, tadayuktam, paryAyarUpatayA bhedo'bhyupagamyate dravyarUpatayA cAbhedastayozcaikatra rUparasayoriva sattvAsattvayoriva vA'virodhasiddheH / pratIyamAnayozca kathaM virodho nAma ? sa hyanupalambhasAdhyo, yathA vandhyA garbhe stanandhayasya / naMnu sattvAsattvayoreveti dRSTAnto'pyasiddha iti cet ? tantra, svadravyakSetrakAlabhAvApekSayA sattvarUpasya paradravyakSetrakAlabhAvApekSayA vA'sattvasyaikasmin kSaNe sarvasya padArthasya pratyakSAdibuddhau pratibhAsanAt / na khalu padArthasya sarvathA sattvameva svarUpam, svarUpeNaiva pararUpeNApi sattvaprasaGgAt / nApyasattvameva, pararUpeNaiva svarUpeNApyasattvaprasaGgAt / na ca svarUpeNa sattvameva pararUpeNAsattvam, pararUpeNa vA 'sattvameva svarUpeNa sattvam, tadapekSyamANanimittabhedAt / svadravyAdikaM hi nimittamapekSya sattvapratyayaM janayati padArthaH, paradravyAdikaM tvapekSyAsattvapratyayam, ityekatvadvitvAdisaGkhyAvadekasmin padArthe sattvAsattvayorbhedaH / na caikasmin vastuni vastvantaramapekSya dvitvAdisaGkhyA prakAzamAnA svAtmamAtrApekSyaikatvasaGkhyAto nA'nyA pratIyate / nApi sA svarUpAttadvato bhinnaivAsyA'saGkhyeyatvaprasaGgAt saGkhyAmeva nArohatIti yAvat / saGkhyAsamavAyAtattvamityapyayuktam, kathaJcittAdAtmyavyatirekeNa samavAyasyAsambhavAt / tasmAt siddho'pekSaNIyabhedAt saGkhyAvat sattvAsattvayorbhedaH / tathAbhUtayozcAnayorekasmin padArthe pratIyamAnatvAt kathaM virodho, yato dRSTAnto na syAt / bhrAnteyaM pratItirityapi mithyA, bAdhakasyAvidyamAnatvAt, 14 virodho bAdhaka iti cet ? tadasatyam, itaretarA For Personal & Private Use Only

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166 . hitendra bI. As SAMBODHI zrayadoSAnuSaGgAt / sati hi virodhe tenAsyA bAdhyamAnatvAd bhrAntatvam, tatazca tad virodhasiddhiriti / virodhazcAvikalakAraNasya bhavato dvitIyasannidhAne'sattvAnnizcIyate / yathoSNasannidhAne zItasya / na ca paryAyarUpeNa bhedasya sannidhAne dravyarUpeNAbhedasyA'bhAva upalabhyate / kiJcAnayovirodhaH kiM sahAnavasthAnasvabhAvaH parasparaparihArasthitisvabhAvo vadhyaghAtakasvabhAvo vA? tatra na tAvatsahAnavasthAnasvabhAvo ghaTate, mRdravyalakSaNe padArthe mRdravyarUpatayA'bhedasya ghaTAdiparyAyarUpatayA (ca) bhedasyAdhyakSabuddhau pratIyamAnatvAt / na ca tathApratIyamAnayorapyekatra tayovirodho yuktaH, rUparasayorapi tatprasaGgAt / parasparaparihArasthitisvabhAvastu virodho ghaTAdau bhedAbhedayoH sattvAsattvayorvA rUparasayoriva satoreva nAsato pi sadasatoH sambhavati / vadhyaghAtakasvabhAvo'pi virodho'hinakulayoriva balavadabalavatoH, na ca bhedAbhedayoH sattvAsattvayorvA balavadabalavadbhAvo dRzyate / na hi yathA nakulena balavatA sarpasya vighAta: kriyamANo dRzyate tathA bhedenAbhedasyAbhedene ca bhedasya vighAto dRzyate, tathApratIterabhAvAt / ... __ bhavatu vA kazcidvirodha iti, tathApyasau sarvathA kathaJcidvA syAt, gatyantarAbhAvAt / na tAvatprathamapakSo ghaTate / zItoSNasparzayopi prameyatvAdinA virodhasiddhiH / ekAdhAratvena caikasminnapi hi dhUpadahanAdibhAjane kvacit pradeze zItasparzaH kvaciccoSNasparzaH pratIyata eva, anayoH pradezayorbheda eveSyate / bhavatu nAmAnayorbhedo dhUpadahanAdyavayavinastu bhedo, na cAsya zItoSNasparzAdhAratA nAstIti vaktuM yuktam, adhyakSavirodhAta / tasmAnna sarvathA bhAvAnAM virodho ghaTate / kathaJcidvirodhasta sarvabhAveSa talyo na bAdhakaH // 1 // yaccoktam- vaiyadhikaraNyaM syAditi, tadapyasatyam, 16nirbAdhakapratyakSabuddhau bhedAbhedayorekAdhikaraNatvena pratibhAsanAt / na khalu pratIyamAnayorvairyadhikaraNyam, rUparasayorapi tatprasaGgAt / / 2 / / ubhayadoSo'pi na ghaTate, pratIyamAne kathamubhayadoSo nAma ? // 3 // nAnAdoSo'pi na syAt / yathaiva hi ghaTAdau bhedo'nubhUyate tathA'bhedo'pIti kathaM nAnAtvadoSaH? ata eva saGkaravyatikarAvapi na staH, bhedAbhedayorekasmin padArthe svarUpeNa pratIyamAnatvAt // 4 // yaccoktam-anavasthA syAt tadapyanupapanna, vastuna eva bhedAbhedAtmakatvAbhyupagamAt / na punarbhedAbhedayodharmayoH, padArthasya tu bhedo dharma evAbhedastu dharyeveti kathamanavasthA ? na caikAntAbhyupagamo doSAya samyagnayaviSayasya bhedasyAbhedasya ca syAdvAdibhirabhyupagatatvAt // 5 // saMzayo'pi na yukto bhedAbhedayoH svarUpeNa pratIyamAnatvAt, ekasmin bhedAbhedApratItau hi saMzayo yuktaH, kvacitpradeze sthANupuruSatvApratItau tatsaMzayavat / calitA ca pratItiH saMzayo, na ceyaM calitA // 6 // tathA dRSTahAniradRSTakalpanA ca na syAt, bhedAbhedAtmakasya vastunaH pratyakSAdipramANabuddhau pratIyamAnatvAt / / 7 / / tata evAbhAvo'pi na yuktaH // 8 // yaccoktam-nAnAvastudharmApekSayotpAdi tadasatyaM, na khalu nAnAvastudharmApekSayA sarvamanekAntAtmakamaGgIkriyate yena siddhasAdhanaM syAt / api tvekasyaiva vastunaH svadharmApekSayA / na ca tatra virodhAdi For Personal & Private Use Only

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Vol. xxVIII, 2005 vItarAgastotra-aSTamaprakAzadIkA 167 doSAnuSaGgastasya prAgeva nirAkRtatvAt // 9 // yaccoktam-krameNetyAdi, na tadyuktam / krameNa cAkrameNa cAnekAntasyAbhyupagatatvAt / kramabhAvidharmApekSayA hi krameNAkramabhAvidharmApekSayA cAkrameNeti // 10 // yaccoktam-anekadharmAn vastu kimekena svabhAvena vyApnuyAnAnAsvabhAvairvetyAdi, tatra naikena svabhAvena nAnAsvabhAvairvA bhinnavastu bhinnAn svabhAvAn svato vyApnuyAditi jaino manyate / kiM tarhi svakAraNakalApAdanekasvabhAvAtmakaM matamiti // 11 // yaccoktam-jalAderapyanalAdirUpatA syAdityAdi tadapyanupapannaM, jalAdehi svarUpApekSayA jalAdirUpatA, na pararUpApekSayA / tato na jalAdau jalAthino'nalAdirUpasya darzanaM, yatastatra pravRttirna syAtprekSApUrvakAriNa iti // 12 // __yaccoktam-pramANamapyapramANaM syAdityAdi tadapISTameva, pramANasya svarUpApekSayA pramANarUpatAyAH pararUpApekSayA cApramANarUpatAyAH syAdvAdinAmiSTatvAt / tato na lokaprasiddhapramANApramANavyavahAravilopa: syAt, uktanyAyena pramANApramANavyavahArasya loke pramANe'pi prasiddhitvAditi // 13 // yaccoktam -sarvajJo'pyasarvajJaH syAditi tadapISTameva, asarvajJarUpeNa sarvajJasyApyasarvajJarUpatAyA 17abhyupagamAt iti prakArAntareNa ca tasyAsarvajJatA na sambhavatyeva'pramANabAdhanAditi // 14 // yaccoktam-siddho'pyasiddhaH syAdityAdi tadapISTameva, pararUpApekSayA siddhasyApyasiddharUpatAyA abhyupagatatvAditi // 15 // yaccoktam-yena pramANena sarvasyAnekAntarUpatA prasAdhyate tasya kuto'nekAntarUpatAsiddhiH syAdityAdi, tatrocyate-prameyaM hi dvividhamacetanaM cetanaM ca / tatrAcetanaM svaparAdhyavasAyavikalaM na svasyaikAntarUpatAmanekAntarUpatAM ca paricchettama alam / cetanena tatrAnekAntarUpatA paricchidyate / cetanaJca svasyApyanekAntarUpatAM paricchedayitaM samarthama. na tattatrAparaM pramANamapekSyate yenAnavasthA syAta / tathA hi-citrarUpaM vastu yena pratyakSeNAnumAnena vA paricchidyate tatsvarUpApekSayAtmano bhAvaM pararUpApekSayA cAbhAvaM paricchinatti, anyathA yathAvadasaGkIrNasvarUpasya grAhakaM na syAt, na caivaM vyAvRttAvyAvRttasvarUpasya pramANasya siddharUpatvAditi / yasya tu kasyacittatrApi svadurAgamAhitavAsanAvazAdekAntasamAropaH so'pi tasya nayAntarAnnirAkarttavya:19 / tathA hi- dhUmAdiliGgasya yathA svasAdhyaM prati gamakatvam, tathA 2degsAdhyAntaraM prati vidyate na vA ? yadi gamakatvamevAGgIkriyate tadA sAdhyAntarasyApi tata eva siddheliGgAntarakalpanAvaiphalyaM syAt, tataH sarvasyApi sAdhyasya siddheriti / utAnyathA, tarhi yathaikaM liGgaM gamakatvAgamanakatvarUpeNAnekAntarUpam, tathA sarvaM vastu svaparakaraNasAmarthyanAnekAntarUpamastu, vizeSAbhAvAditi // 16 // .. yadapyuktam-bAdhakaM pramANamasti bhedAbhedau na ekAdhikaraNau ityAdi tadapyanupapannaM, pakSasya pratyakSeNa bAdhyamAnatvAt hetozca kAlAtyayApadiSTatvAt / anuSNo'gnirdravyatvAjjalavat ityAdivat / 21bhedAbhedayorekAdhikaraNatvena pratibhAsanAt na cobhayoviruddhadharmayorapi satoH kApi kSitirIkSyata iti paryAlocya For Personal & Private Use Only

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168 . hitendra kI. s SAMBODHI stutikRdapi virodhAbhAvamAhaviruddhetyAdi / hiryasmAd viruddhavarNasambandho mecakavastuSu mizravarNapadArtheSu dRSTaH, paraM na tatraitad dUSaNakaNaghoSaNAnveSaNApi kartuM pAryate / yadi tatrApi vAgDiNDimADambarapracaNDapANDityapATavanATyazIlaiH pratyakSAdipramANopapanne'pi anekAnte kApi yuktiH prapaJcyate, tadA evamapyastu / anuSNo'gnirdravyatvAt, jalavat / athaitatpratyakSabAdhitapakSAnantaraM nirdizyamAnatvena kAlAtyayApadiSTam, AH paramabandho ! pIyUSayUSaM piba / vayamapi hastamutkSipya evameva vadAmo mecakavastuvat pratyakSopapanne'pyanekAnte kA kuyuktiniruktiprapaJcacAturI ? tasmAd virodhAdidUSaNavAraNagaNAdharSaNIyaH parAM prauDhirUDhiM prapanno'nekAntakesarI // 17 // // 7 // nanu bhoH sabhyAH ! nibhAlayantu kautukam / ete bauddhAdayaH svayamabhyupagamyApi syAdvAdaM nirAkurvantaH kiM na kurvanti svAdhirUDhazAkhAmoTananyAyam ? etadeva parAbhyupagatAnekAntavAdasaMvAdadvAreNa dRSTAntayuktyA spaSTayannAha vijJAnasyaikamAkAraM nAnAkArakarambitam / icchaMstAthAgataH prAjJo nAnekAntaM pratikSipet // 8 // vijJAnasya saMvida ekameva svarUpaM nAnAcitrapaTAdyanekAkAramizraM samabhilaSan bauddho nAnekAntaM nirAkuryAt / ata eva prAjJaH / jJAnAdvaitavAdinAM hi mate ekameva citrajJAnaM grAhakaM, tasya cAMzA grAhyAH, ityekasyaiva grAhyatvaM grAhakatvaM cAbhyupagacchan kathamanekAntavAdaM nirAkuryAt ? yadi prakarSeNAjJAnaM [na]syAt yata ekatracitrapaTIjJAne nIlAnIlayoH parasparaviruddhayorapyavirodhenorarIkArAt / tasmAttAthAgatairaGgIkRta evAnekAntavAdaH // 8 // naiyAyikavaizeSikayorapi samprati pratipattimAha citramekamanekaM ca rUpaM prAmANikaM vadan / yaugo vaizeSiko vApi nAnekAntaM pratikSipet // 9 // ekaM citrarUpaM tatraiva cAnekAkArarUpaM pramANopapannaM vadantAvakSapAdakaNAdau nAnekAntavAdaM nirAkurutaH, teSAM hi mate mecakajJAnamekamanekAkAramurarIkriyate / yatasteSAmevaM siddhAntasiddhiH ekasyaiva citrapaTAdezcalAcalaraktAraktAvRta'nAvRtAdyanekaviruddhadharmopalambhe'pi durlabho virodhagandhaH / tasmAdasmadvad yaugikavaizeSikAvapyanekAntamatAnumati vinatvantau // 9 // tathA kApilo'pi nekAntavAdApalApacApalapApamavApnuyAdityetadeva stutikRt prathayannAha icchan pradhAnaM sattvAdyaiviruddhairgumphitaM guNaiH / sAGkhyaH saGkhyAvatAM mukhyo nAnekAntaM pratikSipet // 10 // saGkhyAvatAMprajJAvatAM mukhyAbhidheyanAmadheyaH sAGkhyaH pradhAnaM prakRti mahadAdhutpAdamUlahetuM sattvarajastamobhirguNairanyonyavirodhaduddharairapi grathitamaviruddhatayAbhidadhAnaH svAtmano nAnekAntamatavaimukhyamAkhyAti / tanmate hi prakRtirekA mahAdAdyAtmikA anekAkArA 23aGgIkriyate / tataH sAGkhyo'pi For Personal & Private Use Only

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Vol. XXVIII, 2005 anekAntamatasammukha eva // nanu bhoH ! ka eSa ArhatamatapANDityavizeSamAviSkurvan durgatasaugatAdyaGgIkRtacitrajJAnAdidRSTAntAvaSTambhenAnekAntavAdaM spaSTayannAcaSTe ? prathamaM tAvajjIva eva nAsti, kva tadAzrita zreyo'zreyo'nekAntamatasvargApavargasargasaGkathA / tathA hi- sakale'pyasminnavikale jIvaloke na khalu bhUtacatuSTayavyatiriktaM kimapi vastvantaramasti / pratyakSapramANagocarAtikrAntatvAt yadyadevaM tattannAsti, yathA turnggmottmaanggshRnggm| na ca vAcyam-pratiprANiprasiddhasya caitanyopalambhasyAnyathAnupapattyA taddhetuH kazcidavazyaM parikalpanIyaH, bhUtacatuSTayasyaiva taddhetutvenAvigAnAt / vItarAgastotra-aSTamaprakAzaTIkA 169 24 athetthamabhidadhIthAH kathaM jaDAtmakAni bhUtAni tadvilakSaNaM bodharUpaM caitanyaM janayeyuriti / tadapi na, na khalvekAntataH kAraNAnurUpameva kAryamutpadyate, ananurUpasyApi darzanAt, yathA madyAGgebhyo madazaktiH / evaM ca vapUrUpapariNatAni mahadbhUtAnyeva svasvarUpajaDasvabhAvavyatiriktaM caitanyamudbodhayanti / tacca kAyAkAravivartteSvavatiSThate, tadabhAve punarbhUteSveva lIyate iti na kazcidbhUtodbhUtacaitanyavyatiriktaH caitanyahetutayA parikalpyamAnaH paralokayAyI jIvo'sti, dRSTahAnyadRSTaparikalpanAprasaGgAt / evaM ca sati paraloko'pi pratyukta evAvagantavyaH, paralokayAyino'bhAve paralokasyApyanupapannatvAt / sati hi dharmiNi dharmAzcintyamAnAH 25 samIcInatAM paricinvanti / kiJca paralokayAyijIvasukhaduHkhanibandhanau dharmAdharmAvapi AkAzakuzezayaviMkAzanIkAzau / tathA tatphalabhogabhUmipratimasvarganarakAdikalpanamapi alIkasaGkalpavilasitam / vinA hi dharmAdharmau kutastatphalabhogabhUmisambhavaH ? yaccaivamapi ekAntikapuNyapApakSayotthamokSapakSapAtitA sA vigalitadRzazcitrazAloparNanamiva kasya nAma na hAsyAvahA ? iti yatkiJcidetat / atra pratividhIyate - yo'yamatipramANapravaNena bhavatA''tmanirAsAya pratyakSapramANagocarAtikrAntatvAditi heturupanyastaH sa eva tAvadasiddhaH, jIvasya svasaMvedanapratyakSaviSayatvAt / tathA hi- sukhyahaM duHkhyahamityAdi svasambaddhasvasaMvedanapratyakSeNAvagamyate jIvaH / sarvakAlaM nirbAdhakatvena, na cAyaM pratyayo bhrAntaH / caitanyAnvitadehalakSaNapuruSagocaratve'pi gauro'haM sthUlo'haM ityAdipratyayaH saGgacchate'taH kRtaM kAyAtiriktAtmakalpanAklezeneti cet? na, bhUtAnAM svasaMvedanagocaratve bahirmukhaiva svasaMvittirbhavet / yathA paTo'yamiti bahirmukhaH pratyayaH, tathA sukhyahamityAdirapi, yadi zarIragocaro bhavet, tato'yaM sukhItyevaM bahirmukhaH syAt, antarmukhazcAyamanubhUyate / na hi ko'pyahaM sukhItyAdipratyayaM dehe vidhatte, kintu dehAtirikte kasmiMzcit ityataH pratIyatesukhyahamityAdyantarmukhapratyayo jIvagocara eva, na bhUtagocaraH, bahirmukhatvenAnavabhAsanAt / yaccoktam-vapUrUpapariNatAni mahadbhUtAnyeva caitanyamudbodhayantItyAdi tadapyavikalavikalatAvilasitaM yataH- yadi hi mahadbhUtebhya eva caitanyamunmIlatItyAdyasaGgatisaGgatamapi svecchAcalanAdyanyathAnupapattipratihatena bhavatA kalpanIyam, tadA caitanyameva janmAntarAdutpattisthanamAgataM caturbhUtabhramAdhAyidehamutpAdayet / bhUyobhavAntaragAmukaM sat tat tyajet / tena cAdhiSThitaM svecchAvihArAdikriyAM kuryAt tadvinirmuktaM bhUyo dAruvadAsIta / iti Atmajanyameva vapuH, na punarAtmA bhUtasamudayasaMyogajanyadehajanya ityakAlpanikamevAdarItumudArataraM vibhAvayAmaH, sacetanasyAtmanaH karmAvaSTabdhatayA'nyAnyabhavabhramaNA'nyAnyadehasampAdanayorghaTanAghaTitatvAt / For Personal & Private Use Only

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170 jitendra bI. zAha SAMBODHI 26athetthamAcakSIthA:-janmAntarAdutpattipradezamAgacchanAtmA pratyakSeNa na lakSyate / nanvevaM vapUrUpadhAraNadvAreNa bhUtAnyapi caitanyamunmIlayanti, na sAkSAllakSyanta iti bhavatpakSe'pi pakSapAtaM vinA sAmAnyaM bhUteSu vapUrUpapariNateSveva caitanyamupalabhAmahe, nAnyadetyanyathAnupapattyA bhUtajanyameva caitanyaM kalpayAmaH, iti cet ? tarhi kathaM mRtAvasthAyAM bhUteSu tadavastheSveva caitanyaM nopalabhyate ? vapUrUpavivarttazca kAdAcitkatvAnyathAnupapattyA'vazyaM kAraNAntarApekSItyatastatsampAdanasamarthaM janmAntarAyAtAtmalakSaNaM caitanyameva manmahe / anyacca, AtmA tAvatpUrvazubhAzubhacaitanyayogAd dehasampAdanAyottiSThate, iti sauSThavapraSThameva, mahadbhUtAni punaH kirUpANi caitanyaM kartamArabherana, 2 caitanyavanti caitanyarahitAni vA ? yadi prathamaH pakSastadA vikalpadvayamudayate, tebhyastaccaitanyaM vyatiriktamavyatiriktaM vA / vyatiriktaM cet ? tato narazarIreSveva mahadbhUteSvavasthitaM bhUtavisadRzameva svahetumavasthApayati, iti nijavacasaivAtmAnamanumanyamAnaH kimiti kuvikalpakalpanena svaM klezayasi / athAvyatiriktam, evaM sati sarvamahadbhUtAnyekatAM dhArayanti, . ekacaitanyAbhinnatvAt, nijasvarUpavat / atha pRthag svasvacaitanyAbhinnAnAM teSAM nAyaM preraNAvakAzaH iti manyethAH tadapi na, yatastajjanyanarazarIre'pi bhUtotpAdyacaitanyacatuSTayaprasaGgaH / atha catvAryapi ekIbhUya bahavastantava iva paTaM mahattaraM caitanyaM janayeyuriti brUSe tadA taccaitanyaM kiM bhUtasaMyoga uta tajjanyamanyadeva kiJciditi vAcyam / bhUtasaMyogazcet ? tadayuktaM, caitanyAnAmanyonyasaMyogAsiddhiH, anyathA pracurataracaitanyAnyekIbhUya mahattamaM janayeyuH na caitat dRSTamiSTaM vA / atha bhUtotpAdyamanyadeva kiJciditi / etasminnapi kiM teSAmanvayo'sti na vA ? asti cet tadA pUrvavadbhUtajanyacaitanyacatuSTayatApattiH, atha nAsti tadapyasaGgatam, niranvayotpatteryuktiriktatvAt / tasmAnna sacaitanyAni caitanyaM janayeyurbhUtAni, na ca tadrahitAni teSAmatyantavisadRzatvena caitanyotpattiviruddhatvAt / anyathA sikatAdibhyo'pi tailamutpadyeta / anyacca- bhUtanicayamAtrajanyaM caitanyaM tatpariNativizeSajanyaM vA syAt ? na tAvatprathamaH pakSaH kSodakSamaH, avanijIvanapavanadahanayojane'pi caitanyAnupalambhAt / dvaitIyIkapakSe kaH punaH pariNAmavizeSa iti pRcchAmaH / vapUrUpapariNatiriti cet ? tataH sA sarvakAlaM kasmAnna bhavati ? kimapi kAraNAntaramAzrityotpadyate iti cet ? tadA tatkAraNAntaraM janmAntarAgatAtmacaitanyamiti vitarkayAmaH, tasyaiva vapUrUpapariNatijanyacaitanyAnurUpopAdAnakAraNatvAt / tadabhAve vapUrUpapariNatau satyAmapi mRtadazAyAM bhUtasadbhAvena calanAdikriyA'nupalambhAt / tanna vapUrUpapariNatijanyaM caitanyam, kintu saiva tajjanyeti kSodakSamaM lakSayAmaH / atha na pratyakSAdanyat pramANam, na ca tena gamanAgamanAdikaM bhavAntarAccaitanyasyopalabhAmahe / tena tallakSANyeva bhUtAni taddhetutayA nirdizAmaH iti tadapyasat / yataH kevalapratyakSAzrayeNa dezakAlasvabhAvaviprakRSTAnAM merubhavatpitAmahaparamANvAdInAmapyabhAvaprasaGgaH, tena ca bhavadAdInAmapyanutpattiprasaGgaH / ityato balAtkAreNaiva anumAnAdIni pramANAni pratipattavyAni, santi cAnumAnAni anekazaH / tathA hi-asti kazciddehe tadatiriktazcetanaH, sukhyahaM duHkhyahamityAdyanubhavasyAnyathA'nupapatteH / yadi ca na syAt, tadA sukhAdyanubhavo'pi na syAt, yathA mRtazarIre / tathA hi hitAhitaprAptiparihAraceSTA prayatnapUrvikA viziSTakriyAtvAt, rathakriyAvat / yazcAsya prayatnasya kartA so'yamasmatsammatazcetanaH / na ca niruktayuktipratihatena bhavatA ihabhava eva dehAtiriktaH kazcidasti na tvamuSminniti vipratipattavyaM, janmAntarAgAmukasyaivAsya pramANapratiSThitatvAt / tadyathA For Personal & Private Use Only

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171 Vol. XXVIII, 2005 vitarAgastotra-aSTamaprakAzadIkA tadaharjAtabAlakasyAdyastanyAbhilASaH pUrvAbhilASapUrvaka: abhilASatvAt, dvitIyadivasAdistanyAbhilASavat / tadidamanumAnamAdyastanyAbhilASAntarapUrvakatvamanumApayadarthApattyA paralokAgAmijIvamAkSipati, tajjanmanyabhilASAntarAbhAvAt / kiJca, yaduktam-etAvatA dharmAdharmAvapi nabho'mbhojanibhau mantavyau iti tadapyapAkRtam / tadabhAve sukhaduHkhayonirhetukatvAt anutpAda eva syAt / sa ca pratyakSaviruddhaH tathA hi-manujatve samAne'pi dRzyante kecana svAmitvamanubhavanto'pare punastatpreSyabhAvamAbibhrANAH / eke ca lakSambharayo'nye tu svodaradarIpUraNe'pyanipuNAH / eke devA iva nirantarasarasavilAsasukhazAlinaH, itare nArakA ivonidraduHkhavidrANacittavRttayaH, ityato'nubhUyamAnasukhaduHkhanibandhanau dharmAdharmoM svIkartavyau / tadaGgIkaraNe ca viziSTayostatphalayo gabhUmI svarganarakAvapi pratipattavyau, anyathA'rdhajaratIyanyAyaprasaGgaH syAt / / evaM ca puNyapApakarmakSayotthamokSapakSoktadUSaNamapyananuguNaM gaNanIyam / na ca vAcyam, yaduta bandhaH karmajIvasaMyogalakSaNaH sa AdimAn Adirahito vA / tatra yadi prathamo vikalpaH, tato vikalpatrayaprasaGgaH / kiM pUrvamAtmanaH prasUtiH pazcAt karmaNaH ? yadi vA pUrvaM karmaNaH pazcAdAtmanaH ? athavA yugapadubhayasyeti ? kizcAtaH sarvatrApi doSaH tathAhi-na tAvadAtmanaH 29prAkprasUtiH nirhetukatvAt, vyomakusumavat / nApi karmaNaH prAkprasUti:, karturabhAvAt, na cAkRtaM karma bhavati / yugapatprasUtirapyasaGgatA, kAraNAbhAvAt / na cAnAdimatyAtmani bandho ghaTAmaTATyate, bandhakAraNAbhAvAd gaganasyeva / itthaM caitadaGgIkarttavyam, anyathA muktasyApi bandhaprasaGgo vizeSAbhAvAt, tathA ca sati nityamuktatvAt mokSAnuSThAnavaiyarthyamiti / atha dvitIyaH pakSastarhi nAtmakarmaviyogo bhavedanAditvAt, AtmAkAzasaMyogavat, iti mokSAnupapattiriti, yato jIvo'nAdinidhanaH, sattve satyahetukatvAt / karmApi pravAhato'nAdimat / tato jIvakarmaNoranAdimAneva saMyogo, dharmAstikAyAkAzasaMyogavaditi prathamapakSoktadUSaNAnavakAzaH / ... yo'pi dvitIyapakSe'bhihito'nAditvAt saMyogasya viyogAbhAva iti so'pyasamIcInaH, tathA'darzanAt / tathA ca, kAJcanopalayoH saMyogo'nAdisantatigato'pi kSAramRtpuTapAkAdidravyasaMyogopAyato vighaTamAno dRSTastathA jIvakarmaNorapi jJAnadarzanacAritropAyato viyoga iti na kazcid doSaH / atha yadyanAdi sarvaM karma tatastasya jIvakRtakatvAnupapattirjIvakRtakatvenAnAditvavirodhAt, tadasamyag, vastugatyanavabodhAt / tathA hi-jIvena tathA mithyAdarzanAdisavyapekSeNa tathA tadupAdIyate karma yathA tena jIvena kRtamucyate / tacca tathApravAhApekSayA cintyamAnamAdivikalamityanAdi / nidarzanaM cAtra kAlaH, yathA hi yAvAn atItakAlastenAzeSeNa vartamAnatvanubhUtam, atha cAsau pravAhato'nAdiH, evaM karmApIti / yaduktam-muktasyApi bandhaprasaGgo vizeSAbhAvAditi, tadapyayuktam, vizeSAbhAvAsiddheH / tathA hisaMsArI jIvaH kaSAyAdiyuktaH, kaSAyayuktazca karmaNo yogyAn pudgalAnAdatte iti tasya karmabandhopapattiH, muktazca kaSAyAdipariNAmavikalaH, zukladhyAnamAhAtmyatasteSAM samUlamunmUlitatvAt / tato muktyavasthAyAM karmabandhAprasaGgaH / na ca vAcyam, evaM sati tarhi nirantaramuktigamanato bhavyAnAmucchedaprasaGgo'nantAnantasaGkhyopetatvAt / iha yad yadanantasaGkhyopetaM tat tatpratisamayamekadvivyAdisaGkhyayApagacchadapi na For Personal & Private Use Only

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172 jitendra bI. zAha SAMBODHI . kadAcana nirlepIbhavati / yathA anAgatakAlastathA cAnantAnantasaGkhyopetA bhavyA ityanucchedo bhavyAnAm // 10 // evaM satpramANapratiSThiteSvAtmatattvatadAzritazreyo'zreyo'nekAntamatasvargApavargAdiSu kugrahagrahilatayaivApratipadyamAnaM cArvAkamavajJopahatameva kurvANaH stutikRdAha vimatiH sammatirvApi cArvAkasya na mRgyate / paralokAtmamokSeSu yasya muhyati zemuSI // 11 // tasya sarvApalApalolupasya cArvAkasya vipratipattiH sampratipattirvA na magyatena vilokyate yasya parabhavabhRdapunarbhaveSu sarvasammateSvapi matirmuhyati / mImAMsAmAMsalamatirmImAMsako'pi sarvajJApalApaM pralapan saMzayajJAnamekamanekAkAraM pratijAnAno nAnekAntaM pratikSipati / nAstikastu mahApApI tatkathayApyalaM / kalAkauzalazAlinAm // 11 // nanu tAthAgatAdInAmupapattyA sAmmatyaM cArvAkasya varAkasyopekSAmupakSiptavAn tadatra mImAMsAmAMsalamatermImAMsakasya kimiti kAmapi carcA nAkarodAcAryaH / ucyate-samastamatavikSepeNa svayameva prakArAntareNa anekAntamataM pratiSThamAnaM taM prati pratipattyupapattiH piSTameva pinaSTIti nAsti paryanuyogAvasaraH / tataH siddha sarvamatasammatamanekAntamatam / yata eva cAnekAntAtmakaM vastUpapattikSamaM tatastat sattvamapyanekAntAtmakameva iti utpAdayan (upapAdayan) adhunA sarvamataprapannAnekAntayuktyA vastunaH paramArthasattvamAha tenotpAdavyayasthemasambhinnaM gorasAdivat / tvadupajJaM kRtadhiyaH prapannA vastu vastu sat // 1 // he bhagavan ! tena kAraNena kRtadhiyaH kRtinastvaprarUpitameva vastu vastuvRttyA sat pAramArthikamitiyAvat prapannA aGgIkRtavantaH / kathambhUtaM vastu ityAha-utpAdavyayasthemasambhinnaM utpAdavinAzasthitisvabhAvam ko bhAva utpAdAdayaH samuditAH sattvaM gamayanti ? sata eva tadbhAvAt, na hi sarvathApyasatasturaGgazRGgAdeH kenacidapyAkAraNAnupAkhyAyamAnazcotpAdAdayo bhavitumarhanti / tasmAdutpAdAdimattvaM sattvam / yaduvAca vAcakamukhya:- 33' utpAdavyayasthemayuktaM vastu sat' / pAramarSamapi 'uppanei vA vigamei vA dhuvei vA' iti / ' tatra dravyaM paryAyAtmakamiti bhaNanena dravyaikAntaparyAyaikAntaparikalpitaviSayavyudAsaH / AtmagrahaNena cAtyantavyatiriktadravyaparyAyavAdikaNAdayogAbhyupagatavastunirAsaH / yataH zrIsiddhasena: dohiM vi naehiM nIaM satthamulUeNa taha vi micchattam / jaM savisayapahANattaNeNa anunnaniravikham // iti / athetthamAcakSIthAH-na dravyaM paryAyAtmakaM paramArthasat, ekAntanityAnityavastuvadanarthakriyAkAritvAt / tena ca kim ? yata arthakriyArthI sarvo'pi vipazcit, etaccArthakriyAkAritvaM nityAnityAtmake'pi na 3 ghaTAkoTisaNTaGkamArohati / yataH pratyekaM yo bhaveddoSo dvayorbhAve kathaM na saH / For Personal & Private Use Only

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vItarAgastotra-aSTamaprakAzaTIkA tasmAdutpAdavyayasthemamahimA'narthakriyAkAritvena na vastuni vAstavI iti cet ? na, pUrvottarAkAraparihArasvIkArasthitilakSaNapariNAmenAsya nityAnityAtmakasya vastuno'rthakriyopapatteH / yato'smanmate na kUTasthanityasvarUpadravyarUpaM vastu, nApyekAntAnityaparyAyarUpaM, nobhayarUpaM vastu, yena pakSadvayabhAvidoSAvakAzazaGkA, kintu sthityutpAdavyayAtmakaM zabalaM jAtyAntarameva vastu / tena tatsahakArisannidhAne krameNa 35samakAlaM vA tAM tAmarthakriyAM kurvan sahakArikRtAmupakAraparamparAmupajIvacca jainamatAnusAribhiranuzriyate / tataH siddhamutpattivyayadhrauvyayuktamarthakriyAkAri vastu / Vol. XXVIII, 2005 nanu kathaM vastunyekasAmAyikamanyonyaviruddhaM parikalpayituM nyAyyamityAzaGkAyAM vadanti sUrayaH - gorasAdivaditi / yathA gorase sthAyini pUrvadugdhapariNAmo vinAzaM gataH uttaradadhibhAvo utpanna iti vinAzotpAdau sambhavantau pramANabalenopalabdhau tau kathamapahnotuM pAryete ? yaduktam payovrato na dadhyatti na payo'tti dadhivrataH / agorasavrato nobhe tasmAd vastu trayAtmakam // 1 // ghaTamaulisuvarNArthI nAzotpattisthitiSvalam / zokapramodamAdhyasthyaM jano yAti sahetukam // 2 // yathA caikasyA aGguleH sthAyinyAH pUrvasthitasaralabhAvAbhAvo vakratAsambhavazca / evaM tribhuvanabhavanodaravivaravarttipadArthasArthe utpAdavyayadhrauvyabhAvaM pazyantu zemuSImukhyAH / tataH siddhaM trayAtmakaM vastutattvam / 173 tathA ca prayogaH-37vivAdAspadIbhUtaM vastu nityAnityasattvAsattvasAmAnyavizeSAbhilApyAnabhilApyAdyAtmakaM tathaivAskhalatpratyayena pratIyamAnatvAt / yadyathaivAskhalatpratyayena pratIyate tattathaivAbhyupagantavyam / yathA ghaTo ghaTarUpatayA pratIyamAno ghaTa eva na paTaH / tathaiva cAskhalatpratyayena pratIyamAnaM vastu tasmAnnityA nityAdyAtmakam / na cAtra svarUpAsiddho hetustathaivAskhalatpratyayena pratIyamAnatvasya sarvatra vastuni tiSThamAnatvAt / na hi svarUpapararUpAbhyAM bhAvAbhAvAtmakatvena dravyaparyAyarUpAdibhirnityAnityAdyAtmakatvena sarvasmin padArthe pratibhAsaH kasyacidasiddhaH / tata eva na sandigdhAsiddho'pi na khalvabAdharUpatayA pratIyamAnasya vastunaH sandigdhatvaM nAma / nApi viruddhaH, viruddhArthasaMsAdhakatvAbhAvAt / na hi ekAnte'pi tathaivAskhalatpratyayapratIyamAnatvamAste, yena viruddhaH syAt / nApi pakSasya pratyakSAdibAdhA, yena 39 hetorakiJcitkaratvam / nApi dRSTAntasya sAdhyavikalatA sAdhanavikalatA vA / na khalu ghaTe nityAnityAdyAtmakatvaM tathaivAskhalatpratyayapratIyamAnatvaM 4deg cAsiddham / tasmAdanavadyaM prayogayogamupazrutya kimityanekAnto nAnumanyate ? // 11 // iti aSTamaprakAzavRttiH sampUrNA // zubhaM bhavatu // pAdaTIpa : 1. vetyAzaGkA pAThA0 / 2. vinAza eva syAt pAThA0 / For Personal & Private Use Only

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jitendrI .us 174 SAMBODHI 3. ca nityaikasvabhAvakSatiH iti pATho samIcIno bhAti / 4. pariNAmAnityatvaM / pAThA0 5. sarvathA nityavat / pAThA0 6. trailokyameva kSaNatti / pAThA0 7. vAdRSTa / pAThA0 8. tathA yena rUpeNa bhedastenAbhedo yena cAbhedastena bhedo'pi syAt, iti saGkaraH / pAThA0 9. naikAntarUpatAsiddhiH / pAThA0 10. anekAntabAdhakaM / pAThA0 11. parasparaviruddhadharmatvAt / pAThA0 12. cAsattvasyaikasmin / pAThA0 13. saaruupyaattdvto| pAThA0 14. virodho bAdhaka ityapyasatyam / pAThA0 15. athAnayoH / pAThA0 16. nirbAdhaM pratyakSabuddhau / nirbAdhapratyakSaM buddhau // pAThA0 17. abhyupagatatvAt / pAThA0 18. cetanaM tu / pAThA0 19. nyAyAntarAnnirAkarttavyaH / pAThA0 20. sAdhyAntaraM pratyapi, utAnyatheti / pAThA0 21. bhedAbhedayorekAdhikaraNatvena pratyakSabuddhau pratibhAsanAt / pAThA0 22. prakarSeNAjJo na syAt / pAThA0 23. abhyupapadyate (abhyupagamyate) / pAThA0 24. athetthamabhidadhIthAH / pAThA0 25. samIcInatAmupacinvanti / pAThA0 athetthamAcakSIthAH- | pAThA0 27. caitanyavanti tadvinAkRtAni vA / pAThA0 28. mahattaracaitanyamutpAdayeyuriti / pAThA0 29. pUrvaM prasUtiH / pAThA0 30. jIvakRtatvAnupapattijIvakRtatve'nAditvavirodhAt / pAThA0 31. tathA tathA / pAThA0 32. tadyuktazca / pAThA0 For Personal & Private Use Only

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Vol. XXVIII, 2005 vItarAgastotra-aSTamaprakAzaTIkA 175 33. utpAdavyayadhrauvyayuktaM / pAThA0 34. ghaTAsaNTaGkamArohati / pAThA0 35. yugapadvA / pAThA0 36. pUrvadugdhapariNAmavinAzottaradadhibhAvotpAdau sambhavantau / pAThA0 37. vivAdAspadaM / pAThA0 38. pratIyamAnaM tattathaiva dRSTam / pAThA0 39. hetorakiJcitkaratvaM syAt / pAThA0 40. vA'siddham / pAThA0 For Personal & Private Use Only

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HERITAGE OF INDIA A. U. PATEL Dr. Hari, Prof. Thakar, Director of the Institute and invited Guests. It gives me great pleasure to be in your midst this morning and be part of this august gathering. Let me, at the outset, congratulate for the commendable activities undertaken by it for the spread of Sanskrit language and for the efforts made to make the people aware of the rich heritage that our country possesses, and which, unfortunately, not many of us are aware of. India is a cradle of human civilization and the achievements, of ancient and medieval India in science, literature, arts, astronomy and other fields over thousands of years have inspired creative thoughts of nations far and wide. Analysis of the history and culture of India and India's contribution to world thought began at the end of the 18th century, when Europe once again 'discovered' India and since then a variety of schools have grown up, in Indology. Art, architecture, music, dance, literature and science and a million other things exist, in one seamless whole in Indian culture. It is a mosaic of various strands, a rainbow of the human spirit, never displayed anywhere else in the world. The French philosopher Laplace, during Napoleon's time, wrote: "It is India that gave us the ingenious method of expressing all numbers by ten symbols, each symbol receiving a value position as well as absolute value...We shall appreciate the grandeur of this achievement when we remember that it escaped the genius of Archimedes and Apollonius, two of the greatest men produced by antiquity. The zero, shunya in Sanskrit, was used in 2000 B. C. In his introduction to 'A Cultural History of India' A. L. Basham observes: "No land on earth has such a long cultural continuity as India, since, though there were more ancient civilizations, they were virtually forgotten by the inhabitants of those lands or were overlaid by new intrusive cultures. In respect of length of continuous tradition China comes second, to India and Greece makes a poor third." The cultural quality and temper of a nation can be gauged to a great extent by its literature and in India the stage was set by the great literature produced in Sanskrit. Indian culture has an organic unity, and Sanskrit language and its literature have been mainly responsible for building up and maintaining this For Personal & Private Use Only

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177 HERITAGE OF INDIA SAMBODHI unity. Dr. Sunit Kumar Chatterjee, the doyen among leaders of Indian literature, has said : "The Ramayan a and the Mahabharata have moulded the life and literature of India and constitute the greatest literary heritage of the country. The cultural unity of India, ancient, medieval, and modern has been primarily nurtured through them." The works of great writers in Sanskrit have inspired writers in modern Indian languages, in the last millenium. Sanskrit literature is about 3000 years old, and its role in maintaining the unity of culture throughout the sub-continent can be seen from the various periods of its literature including the Vedic and the classical. Panini's great grammar called the Ashtadyaya helped in stabilising the norms and principles of the language some 2500 years ago. The great seers, visionaries and philosophers like Sankara, Ramanuj and Madhwa were scholars of Sanskrit and it was not for nothing, that the German writer Goethe danced in ecstasy hailing Kalidasa's Shakuntal as the meeting place of the earth and the heaven. It was another German Max Muller who studied Sanskrit scriptures and works and marvelled at the grandeur of Sanskrit and the beauty of Vedas; many Western scholars, such as Thoroeu and Emerson have been enamoured of literature in Sanskrit and have praised it, in laudatory terms. It was Emerson who remarked : "Every morning I bathe my intellect in the brilliance of the Bhagvad Gita." Modern novelist Aldous Huxley wrote a commentary on the timeless message of Bhagavad Gita and called it 'song celestial.' Thus Sanskrit has been a repository of culture, and its study will help people in appreciating its richness and immense value, in the present time. Let the vision of the Brihadaranyaka (TSEL2345) Upanishad prevail when the cultural values are being swept under the carpet. It says Da - CT - Give, 2448 - control ourselves and quan - be compassionate and sympathise. Giving and sharing, self-control and compassion are the key words that should guide us as we begin our quest for the Holy Grail or the EL DORADO, the eternal happiness. Thus India's contribution to the world has been monumental and westerners have come to realise it but unfortunately many in the country are blissfully ignorant about it, and Sanskrit Bharati should intiate programmes to usher, in a renaissance of Sanskrit language and literature. Let these be an interplay between East and West, for such an interplay holds out the promise of an open society, in which man, in all his diversity, would be 'out of place nowhere and at home anywhere. This interface will prove Kipling wrong who said : "East is east and West is west and twain shall never meet." I thank the organizers for inviting me and giving me an opportunity to present some stray thoughts on a topic which so vitally concerns us all. CSS. For Personal & Private Use Only

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REVIEW *PICO. M. A. Dhaky : The Indian Temple Traceries, American Institute of Indian Studies, D. K. Print World (P) Limited, New Delhi-2005, pp. 490 including 348 photo-illustrations and 55 line drawings. Price Rs. 3,600/-. The jala/grille, in ancient and medieval Indian architectural studies, did not attract attention of the archaeologists and art historians, though in the domain of Islamic architecture, the screens for certain were subjected to deeper analysis, particularly in unravelling the geometry that underlay their construction. Now, the fullfledged work appearing in the rubric above on the subject by M. A. Dhaky opens up a new vista to the understanding and evaluation of the functional, creative, and aesthetic aspects of the jala in the context of Indian temples. The well-decorated as well as simply but elegantly designed jalas in the ancient and medievel Indian architecture are in this Volume studied in the light of southern Indian vastu texts on Dravidian architecture. The texts from north India, technical or otherwise, do notice jala but give no particulars as to its forms, features, types and varieties. Hence the categorization of types and nomenclature et cetera are based on the Damila / Tamil tradition. However, it may sound paradoxical that the jala is virtually absent in the buildings of the Pallavas, Pandyas and even Colas (early phrase) in the Tamil country till one comes to the 12th century A. D. While the jala played a major role in the buildings of the Calukya, Rastrakuta, Calukya and Hoysala periods in Karnataka and to some extent in the temples of Andhra desa, particularly of the Kakatiya period, in north India it is available from the earlier times, in the Buddhist caves to be precise and, next in the Brahmanical and Buddhist structural temples. There, however, the earlier indigenous types began to be replaced by the Islamic geometric types from the late 16th Century onwards. The textual portion on the subject of jala is here documented thoroughly and from this the author has noted some 17 types of jalas. The categorization of types under Auspicious, Geometric, Architectural, Vegetal, Figurative, Composite, Sakhandaka and Unclassified are defined as well as treated with insight, dwelling as it also does on their formal aspects, origins and development. The svastika, For Personal & Private Use Only

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179 REVIEW SAMBODHI the nandyavarta, the hamsa, the simha, and the cakravyuha under Auspicious class, and under geometric the Turyasra / the Caturasraka, the Sarvatobhadra, the Sakarna, the Vardhamana, and the Rjukriya, and the Stambha under architectural and the Puspakhanda, the Lata, and the Gomutra under Vegetal, and, in the Figuritive, the Nagabhandha, the Gulika, and the Composite jalas are classified. The Sakhandaka jalaka is composed of compartments / boxes set in a grid pattern. In the early medieval period, it had wide distribution in Karnataka and Andhra Pradesh; and it became a highly favoured component in the buildings of western India from the 11th century A. D. The author traces how it was adopted in the Islamic architecture of the mosques and maqbaras of the Sultanate period (c: early 15th to early 16th century A. D.) and how it was transformed in the Mughal period at Gwalior, Fatehpur Sikri and Agra. On the aesthetics of later Islamic jala, Dhaky comments : "The designs now worked become more and more finicky, more veil-like and consequently accompanied with loss of substantiality but gain on the score of delicate elegance". The type Bahurandhra (many-holed) is ubiquitous in the later Mughal and Rajput architecture that differed from the traditional Indian types as documented in a single work, the Visvakarma-vastusastra, a later southern work on architecture of about 16th or early 17th century. Besides comparing the Indian Sastric jala types and Islamic screens, the author also brings into the compass of study the Gothic traceries. Though far apart in concept, form, and purpose from the grille traditions of Medieval India, Dhaky here considers the traceries in Gothic style in detail for comparing and contrasting the visuality of its creations with those of the ancient and medieval Indian (Brahmano-Buddhist-Jaina) as also those of the Pan-Islamic architectural system. The Volume represents a highly rewarding study as it unfolds the evolution of the jala form, the jala's architectural setting and its later echoes in the British period. The rich information and insightful text of the Volume is accompanied by profusely illustrated diagrams and photoplates of good quality with commentary. In the art historical methodology, this Volume by Dhaky stands out as a seminal, substantial, and a unique contribution to the many perspectives of the Indian art history set in global art context as rightly pointed out by Frederick Asher in his erudite Forward. B. Rajendra Prasad 16-III-642, Ramamurthy Nagar, 2nd Cross road, Nellore-524 003. (Andhra Pradesh) For Personal & Private Use Only

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Trade terms for L. D. Series Publications : (1) (2) Gross purchase exceeding Rs. 5000/- or on purchase of 20 copies of any title or 25 copies of assorted title at a time. 30% Book-Sellers and the Institutions on any purchase 30% Gross purchase exceeding Rs. 10,000/- or on the purchase of one copy of all available titles. 40% Packing and forwarding free by rail for order at a time exceeding Rs. 10,000/Research Journal-"Sambodhi", (a) Price (Excluding Postage) per vol. Rs. 150/(b) 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 Delhi Mumbai Hindi Granth Karyalay Motilal Banarasi Dass 41/U-S, Banglow Road, Hira Baug, C. P. Tank, Jawahar Nagar, Mumbai-400 004. Delhi-110 007, Phone : (022) 23516583 23513526 Phone : (011) 23858335 23854826 Varanasi Motilal Banarasi Dass Chowk, Varanasi-221 001 Phone : 352331 Phone : (0542) 2412131 3095108 2. For Personal & Private Use Only

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L. D. Series : Latest Publications 360 128 Sastravarta Samuccaya of Acarya Haribhadra Suri wh Hindi translation Notes & Introduction by Dr. K.K.Dixit P.P. 272 (2001) 185 129 Temple of Mahavira Osiyaji - Monograph by Dr. R.J. Vasavada P.P. 30 + Plates 61 (2001) 130 Bhagwaticurni - Ed. Pt. Rupendra kumar Pagariya P.P. 120 (2002) 135 131 Abhidha - Dr. Tapasvi Nandi P.P. 84 (2002) 132 A Lover of Light amoung Luminaries : Dilip Kumar Roy Dr. Amrita Paresh Patel P.P. 256 (2002) 220 80 133 Sudansana-cariyam Dr. Saloni Joshi P.P. 8 + 110 (2002) 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 aur Sambhasana Sandarbha Dr. V. M. Bhatt P.P. 88 (2003) 110 136 Kurmasatakadvayam, Translation with select Glossary - Dr. V. M. Kulkarni Introduction by Dr. Devangana Desai P.P. 85 (2003) TU 900 700 600 137 Catalogue of Sanskrit and Prakrit Manuscripts Vol. V 138 Catalogue of Sanskrit and Prakrit Manuscripts Vol. VI 139 Mahavira's Words 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 P.P. 6 + 58 + 652 (2004) 141. SAHRDAYALOKA by Dr. T. S. Nandi vol.1 part-1 pp. 600 142. SAHRDAYALOKA by Dr. T. S. Nandi vol.1 part-2 pp. 640 143. SAHRDAYALOKA by Dr. T. S. Nandi vol.1 part-3 pp. 676 600 650 650 700 Our Forthcoming Publications Haribhadra Suri's Yogasataka Jain Education Internsambodhi Vol XXIX F or Personal & Private Use Only