Sambodhi 2006 Vol 30

Author(s): J B Shah, N M Kansara
Publisher: L D Indology Ahmedabad
Catalog link: https://jainqq.org/explore/520780/1

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SAMBODHI Indological Research Journal of L.D.I.I. VOI. XXX 2006 EDITOR JITENDRA B. SHAH bhAratIya NO vidhAmati ahamadAbAda L. D. INSTITUTE OF INDOLOGY AHMEDABAD

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4 LUALA ANULUI Dr. Bansidhar Bhatt B/301, Sagar Samrat, Near Jalaram Mandir, Rly crossing, Ahmedabad-380 006 Dr. Kripashankar Sharma Gurukulam Scholar L.D. Institute of Indology, Ahmedabad-9 Dr. Bhartiben Shelat Sneha Bandhan Narava Nagar Road Paldi, Ahmedabad-380007 Dr. M.L. Wadekar Oriental Institute, M.S. University of Varoda, Vadodra-390001 Ph. n. 2431035 (R) Dr. Bhailalbhai G.Patel Arts Comers. College, Bhabhar, Mu-Po-Ta-Bhabhar, Dist-Banaskantha-385320 Shree Paramba Yogamaya Shanti Vihar, Bhapur, Nayagarh - 752063, Orissa Email Sansyogamaya @ yabou.co.in Prof. Dr. D.N. Jha B/h Gas Godown Laxmisagar, Darbhanga, Bihar-846009 Dr. Rasila Kadia S.M. Jain Boarding, Opp. T. V. Tower, Drivein-Road, Ahmedabad - 380 054. Ph: 26858926 Dr. D.G.Vedia L.D. Institute of Indology, Nr. Gujarat University Ahmedabad-380 009. Ph: 55437025 (R) Dr. Ramkrishna Bhattacharya Prachiya Vidyapith Sajapur (M.P.) Dr. Hemlata Shrivastaw Darshanshastra Vibhag N289, Govindpur Colony, Allahabad Ph. no. 0532-2541816 Dr. Ramnath Pandey Research Officer, Oriental Institute, MS. University, Vadodra-390002 Indubala Nahakpam L.D. Museum, L.D. Institute of Indology, Ahmedabad-9 Dr. Satyapal Narang 31, Vidya Apartments, Opp. Jwalapuri-5, Rohatak Rd. Delhi-110087 Shri Jaypal Vidyalankar, 210. Vaishali, Pitampura, Delhi-110 088. Dr. Shashi Kashyap. Reader & Head, Dept. of Sanskrit, S.N.D.T. Women's University, Mumbai-400 020. Ph.: 022-22080404 Dr. Javani Uppadhyay General Fello (I.C.P.R.) Darshan and Dharam Vibhag, Kashi Hindu Vishay Vidhyalaya -Varanasi. Emall jayantupadhyay@sify.com Prof. Sushma Kulshreshtha, Kalidas Academy of Sanskrit, Music & Fine Arts, KC-123, Ashokvihar, Delhi-110052 Dr. Jitendra B. Shah 1. D. Institute of Indology. Ahmedabad-9. Ph. 26307326 (o), 9825800126 (M) Dr. Tapasvi Nandi 4. Professor Colony, Nr. 2 Vijaya Char Rasta. Ahmedabad - 380 009. Ph. : 27911919 (R) Prof. Kanjibhai M. Patel L. D. Institute of Indology, Ahmedabad-09. Ph: 26302463 (O), 26614582 (R) Dr. Vijay Pandya L.D.Institute of Indology, Nr. Gujarat University, Ahmedabad-380 009. Ph. : 26303929 (R) Dr. Kaushalva Chauhan Reader, Sanskrit Department, H.P. Vishavidyalay Simla (H.P.) Vismay H. Raval L. D. Institute of Indology, Near Gujarat University Ahmedabad-380009

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SAMBODHI Indological Research Journal of L.D.I.I. VOI. Xxx 2006 EDITORS JITENDRA B. SHAH bhAratIya Ghan vidhAmaMki L. D. INSTITUTE OF INDOLOGY AHMEDABAD

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SAMBODHI VOI. XXX 2006 Editors : Jitendra B. Shah Published by : Jitendra B. Shah L. D. Institute of Indology Ahmedabad - 380 009 (India) Price : Rs. 150-00 Computer type setting : Sharadaben Chimanbhai Educational Research Centre, 104, Sarap Building, Near Navjivan Press, Behind C. U. Shah College, Ashram Road, Ahmedabad-380014 (India) Printer : Navprabhat Printing Press Near Old Novelty Cinema, Ghee-kanta, Ahmedabad.

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CONTENTS SATYA PAL NARANG TAPASVI NANDI VIJAY PANDYA 1. HISTORY AND LEGAL PRINCIPLES OF USANAS 2. SIDDHICANDRA ON "RASA" 3. RUDRATA'S TREATMENT OF RASA 4. VARIOUS VIEWS ON SVABHAVA: A CRITICAL SURVEY 5. THE CONCEPT OF KAMMA IN BUDDHISM : A NEW PERSPECTIVE 6. PUMSKOKILAKUJITA IN KALIDASA RAMKRISHNA BHATTACHARYA RAMANATH PANDEY SUSHMA KULSHRESHTHA & ABHA KULSHRESHTHA M.L. WADEKAR 96 INDUBALA NAHAKPAM 101 106 113 120 VISMAY H. RAVAL parAmbA zrIyogamAyA zazi kazyapa jayapAla vidyAlaMkAra devanArAyaNa jhA hemalatA zrIvAstava jayanta upAdhyAya 126 137 143 149 16. yamAjI 7. THE EIGHTEEN DEFECTS OF A SPEAKER A NOTE ON THE MARKANDEYAPURANA (1.18) THE BRAHMA IMAGE OF CHOLA PERIOD FROM LALBHAI DALPATBHAI MUSEUM CASE STUDY : "CONSERVATION OF PAPER DOCUMENT" 10. vaidikasUkte niuTaniyamAnAM sAMketikarUpam 11. kAnUna vyavasthA ke saMrakSaka vaidika varuNa devatA 12. paJcIkaraNam : eka vizleSaNa 13. sAGkhyadarzanasya vaiziSTyam 14. naiyAyika jJAna kA sAdhana pratyakSa pramANa 15. jayanta bhaTTa : darzana kI sAhityika bhUmikA yUnAnI samrAT milinda tathA bauddha bhikSu nAgasena kA Aryasatya viSayaka dArzanika saMvAda 17. saddharmapuMDarika aura usakI pANDulipiyA~ 18. "pRhA27ya-upaniSada ane is2(mAdhya." 19. mahApurAnI vibhAvanA bhane bhAgavata puraae| 20. "bhaTisama426mA arthaprati paMya" 21. bhaitra 20% dhruvasena 2 na sara hAnazAsana, paramI saMvata 311 (i.sa. (30) amadAvAda madhya saM. 170ramAM thayela makAnanA hakka aMgenuM khatapatra 23. prAcyavidyAvid munizrI jinavijayajI 24. pANDulipiyoM aura lipivijJAna kI agrIma kAryazAlA kA ahevAla 155 163 kauzalyA cauhAna kAnajIbhAI paTela baMsIdhara bhaTTa 0.9.hiyA bhAIlAlabhAI jI. paTela 175 193 205 bhAratI zelata 211 220 rasIlA kaDIA jitendra bI zAha 226 kRpAzaGkara zarmA 234

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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. 2. 3. Place of publication Periodicity of its publication Printer'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. 4. Publisher's Name Nationality Address 5. Editors' Names Nationality Address 1. Dr. Jitendra B. Shah Indian L. D. Institute of Indology, Ahmedabad - 380 009. Nil 6. Name and addresses of Individuals who own the newspaper and partners or shareholders holding more than one-percent of the total Shares. I, Jitendra B. Shah, hereby declare that the particulars given above are true to the best of my knowledge and belief. Jitendra B. Shah Director

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HISTORY AND LEGAL PRINCIPLES OF USANAS SATYA PAL NARANG History Rgveda: The word Usanas is found in the Rgveda both as a name and in relation to kavya. It appears that the first speech or uktha or the mantra was sung by Usanas and later it was Vedhas ( Classical Lit. Brahma) to whom the origination of the Vedas is attributed to sing it.2 Usanas as generator (in the artistic sense with the Vtaks) of the power ( sahas saha) is also found in the RV. His kavya bestows intelligence to the idiots. He transmitted the poems to Hotr.5 This kavya might have been the first poem narrating the history of the birth of deities (devas ) against the cult of Vrtra and might be boosting the ethos of the followers of devas against the cult of Vstra. Rbhus had been the singers of these poems in the field. They were perhaps the artists whose main profession was agriculture and who were responsible to sing the kavya of Usanas amongst the warriors in the time of war. Macdonell has expressed his uncertainty about their exact form and profession. The use of the V bru shows that it was recited in battlefield loudly to inspire the warriors to come forward to fight as Gita was recited in the battlefield in the Mahabharata and inspired Arjuna. The use of the V bru in the context of Mitra to inspire the Jana (mitro janan yatayati bruvanah-RV3.59.1) against those who try to take away the gavyuti also proves the same. Perhaps, this kavya found expression in the form of science of Politics of Usanas which was responsible to kill the enemies of Indra represented by Vrtra. It was the conflict of Vrtrahan vs. Vrtra. It was to the extent that Indra himself is identified with Usanas. If we accept Usanas a land i.e. Oxus, Indra was a king who was responsible to kill Vrtra with whom the struggle and war is found

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2 SATYA PAL NARANG SAMBODHI continuous in the Puranas. Krauncadvipa is identified with Asia Minor as well which was divided in seven varsas including Usna.7 In the RV. Rbhus are also depicted as Usanas and as poets. His epithet is dhirah i.e. an intellectual and the authorship of kavya is attributed to him. He is depicted as a youth who is a singer (sinjrd) cf. sinija in Classical Literature. The tribal romantic youths sing the songs of love or other themes including those of warriorhood in the battlefield. In later literature, the same characteristic of a romantic aesthete (vanku) originally an attribute of Rudra is available with Krsna (Banke Bihari) along with the characteristic of the knowledge of cakravyuha, a form of battlefield. Relation to Fire: In the RV.10 Usanas is said to have established Agni for Manu. Usanas had pleased the fire. "They used fire also to fight. (See: Construction of vyuha) Construction of Vyuha: The opinion of Usanas is quoted in the Bhismaparvan of the Mahabharata where the dictum of Brhaspati is found. A small army should present a compact front while one who has a large army should spread it out. Then a reference is made to a vyuha called Vajra (Mahabharata Bhismaparvan 19.7). The same parvan speaks of a vyuha called Krauncaruna ( in Mahabharata Bhismaparvan 50.40) which was suggested to Indra by Brhaspati; a vyuha called Kraunca is mentioned in Drona-parvan (7.25) and in the Karnaparvan of the Mahabharata.12 It is said that a certain vyuha ( array of army) was arranged in accordance with the opinion of Brhaspati and Usanas. (31.12-13). Kalidasa also speaks of Krauncarandhra in different context which has a relation to Bhrgu for construction. 14 It is noteworthy that Kautilya deals with vyuhas in X.6 and in the first sutra refers to the arrangement of a vyuha according to Usanas and according to Brhaspati." A Barhaspatya vyuha is also alluded to. A number of vyuhas are mentioned in the Manusmrti, (VII. 187), viz. Danda, Sakata, Varaha, Makara, Suci, Garuda, in VII. 188; Padma and Vajra vyuhas are also mentioned (VII. 191). Kautilya. mentions Sakata in X.6.26 and Vajra in X.6.35 in the Arthasastra. It is remarkable that the Vajra array referred to above is mentioned in

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Vol. XXX, 2006 HISTORY AND LEGAL PRINCIPLES OF USANAS Kautilya. X.6.35. A syena array is mentioned by Kautilya. in X.6.12 though not Kraunca. An array called Sakata is mentioned in the Dronaparvan 7.24 which occurs in Kautilya. also at X.6.2615 Identity and Authorship Usanas: as mythological figure:- In the Mahabharata, he is mentioned as sitting by the side of Bhisma with other rsis.16 Usanas's identity as sukra: He is compared to Sukra. Perhaps, the white colour vis-a-vis with blackish colour of the charcoal) Angiras might be the reason of their identity.17 His transformation to sukra is also alluded to in the Mahabharata. 18 Usanas's identity as Bhargava: A verse of Usanas or Bhargava highlights the importance of the acquisition of a king vis-a-vis the wives and the money.19 Most probably the Bhargavas had been the custodians of the mountains oozing fire and their profession was to make charcoal in the fireplaces to identify them with Angirasas also.20 In the Puranas, Bhrgu has been accepted as a range of the Himalayas whose peak is known as Bhrgutunga.21 Usanas as an authority: In the Mahabharata (santi 59.80-85), it is described how the Supreme Being composed a hundred thousand sloka on dharma; how Manu Svayambhuva promulgated those dharmas and how Usanas and Brhaspati composed sastras based on the work of Manu Svyambhuva.22 Besides the works on Niti and Politics, Ausanasas wrote on the Pancaratra system as well. It is one of the 108 texts listed in the Padmatantra.23 This is mentioned as a source book in Hariharacaturanga24 which is a work on chess and quite possible originally a work on military science dealing with four types of army. But the correct reading is isanasamhita.25 Usanas's Sutra : work of: From quotations from Haradatta's commentary on Gautama and Smrticandrika it appears that they had access to a sutra work of Usanas dealing

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SATYA PAL NARANG SAMBODHI with all branches of dharma viz. acara, vyavahara and Prayascitta.26 Usanas's Work on Politics: According to Kane," That he wrote a work on Politics follows from several circumstances. Kautilya quotes the Ausanasah several times. It is almost certainly referring to a work. That work contained directions on the administration of Justice also.27 Ausanasa Dhanurveda or Ausanasa-samhita: It is a work on the military science whose extracts are found in Viramitrodaya and Laksanaprakasa.28 Usanas's Niti: Rules of Usanas and Brhaspati are mentioned in the Vanaparvan of the Mahabharata. 32.61. Draupadi says that her brothers were taught the Nlti of Brhaspati. In Vana. 150.29 it is stated that men are supported by (or held to the right path ) by rules promulgated by Brhaspati and Usanas.29 Usanas : Gathas of:- Harivamsa Purana speaks of Gathas of Usanas. At another place there is an allusion to the sastra of Usanas30 Usanas : Smrti of: published by Jivananda and its relation to Manu: There is a similarity between both the texts.31 Even the prose passages bear a close resemblance to the versified Smrti on many points, e.g. the prose passages about the duration of the satisfaction of manes by the offerings of the flesh of various animals occur almost in the same words in the versified Smrti of Usanas.32 Usanas Smrti: contents of : Kane has analysed the contents of the Deccan College Collection. The two manuscripts are named as Ausanasa Dharmasastra in prose with a few verses, vi. No. 644 of Visrambag (i) and No. 191 of A 1881-82. The first contains only..... It treats of Upanayana, daily observances like acamana, Vedic study, occasion of anadhyaya, the dharmas of snatakas; sraddha, impurity on birth and death, rites after death, Prayascittas for the mortal sins and lesser sins.33 Regarding the Ms. Kane continues: "only two folios (2 & 4) and the available portions begin in the

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Vol. XXX, 2006 HISTORY AND LEGAL PRINCIPLES OF USANAS midst of the 2nd chapter. In the 2nd ms. also the first folio is wanting and there are gaps in the IVth chapter. It is noteworthy that the 2nd folio of the 2nd ms. begins just at the beginning of the 2nd folio of the first. The work is a brief on (8 folios) in seven adhyayas. Their contents are: II. impurity on birth and death; purification of certain things in certain ways as with water, ashes etc. III. the four Varnas and the mixed castes such as rathakara, ambastha, suta, Ugra, Magadha etc. i.e. the Vratyas. IV. No bodily injury to be done to Brahmana; prayascitta for killing a Brahmana or a man of the other castes and for other Mahapataka prayascitta for eating the flesh of certain animals and for eating plants like garlic, prayascitta for adultery. Moreover, there are discussions whether a Brahmana could marry a sudra girl; prayascittas for killing for various beasts and birds; fourteen Vidyas; V. sraddhakalpa; what Brahmanas are Pankti-pavana; details of sraddha; food and flesh at sraddha; VI. What things a Brahmana could not sell; VII. Punishment for the mahapatakas; what are pure things at all times. 34 In the context of ahnika, Usanas has been quoted in Smrticandrika. Anadhyaya: Smoticandrika quotes prose passages on Usanas on anadhyaya. 35 It is a prohibition the first four muhurtas of trayodasi. Haradatta has quoted a passage of Usanas on Apastamba Dharma Sutra. 1.3.10.136 Dandaniti: In the opinion of Mahabharata : Bhismaparvan. there is only one and the sole niti of Usanas37 Vidyas: The vidyas mentioned by Usanas are fourteen in number. They are the six angas, four Vedas, Mimamsa, Nyaya, Dharmasastra and the Puranas. It will be noted that there is a sloka from sadangah which almost the same as Y/1.3.38

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SATYA PAL NARANG SAMBODHI Trivarga: and fort: According to the law of Usanas, the king should construct a fort in the water and execute the trivarga i.e. Dharma, Artha and Kama.39 Activities of the king: 8 in number: Medhatithi like Kulluka on Manu VII. 154 and Medhatithi on Manu. VII. 15 quotes two verses speaking of eight activities of a king, viz. adane etc.40 Purohita: In the opinion of Usanas, a king who has no Purohita i.e. a real advisor (and not a religious person), is swallowed by others (ucchista). Regarding his religious position in the Mahabharata, he is recognized as a scholar of the astrological omens (utpata) and the political disasters.41 Securing of allies: The Pancatantra says that" realm ( or gist) of Politics is threefold, viz. thoroughness according to Visnugupta, the securing of allies according to Bhargava (Usanas) and distrust according to Brhaspati. 42 The story of the young woman and the old husband also mentioned Usanas and Bihaspati in the Hitopadesa, both authors of a Dharmasastra and an Arthasastra as other authorities. According to Sternbach, Hitopadesa quotes these authors citing the texts of the Mahabharata and Pancatantra.43 The 2 verses of Kulluka cited above are related to both Dharmasastra and Arthasastra. The topics like adana, visarga, praisa, nisedha and atmasuddhi are related to Dharmasastra whereas the topics like arthavacana, vyavahara and commitment in dandasuddhi or all these topics may be related to the Arthasastra in the context of sakrabhipujita. Praisa and nisedha are not understood both in the context of Dharma and Arthasastra. Kane has given the entry to the verse in the context of the Arthasastra tradition but has not given the meaning.44 Ministers: appointment of: Visvarupa (130) asks the king to appoint ministers in accordance with the views propounded in the sastras of Brhaspati in which the sastras of Manu, Brhaspati and Usanas are joint together. This work on Politics probably contained verses also.45

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Vol. XXX, 2006 HISTORY AND LEGAL PRINCIPLES OF USANAS Fort: See: Trivarga Spies: Usanas has referred to 8 kinds of spies vis-a-vis 5 kinds referred to by Manu. Kalpataru on Rajadharma, p. 108 quotes 2 verses of Usanas in which the 8 types of spies are mentioned.46 Army:The army of Bhargavas or Angirasas consists of 16 types (sodasanga).47 Social Institutions Purity: Niyoga:- Usanas has been quoted by Haradatta on Gautama Dharma Sutra 18.5. These passages are not given in the ms. given by Kane. It is quite possible that the institution of Niyoga which was known to the law of Usanas was loosing ground and hence mss. were omitting the passages. The same position is available in the Mahabharata particularly in the context of the text of inheritance.48 Sutaka:- Usanas dharmasastra quotes very often the views of others with the words "eke'; for example it says < the impurity on birth is ten nights for the parents of the child but according to some it is only for the mother. > 49 Instant sauca: In the Ms. No. 644 of Visrambag (1) in the Deccan College there is a fragment of Usanas where we read occurs in Manu 5.78 in the same connection.50 For the rest compare Manu. 5.93 & 5.95.51 This ms. is either influenced by Manu or is important for its dharmasastra for migrants who are in a haste to finish the details of the prescription and are following the doctrine of Instant purity. According to Kane," we must probably read desantarasthe ca Sagnike."52 Asakeca sadyah saucam The context of the bhandasauca in sraddha shows that Usanas had been laying stress on the purity particularly those of the utensils which are placed on the ground by the cowdung:53 Usanas has an independent opinion regarding the washing of the teeth. In his opinion quoted in the Smrticandrika, one should neither break the wooden stick meant for washing the teeth nor one should wash the teeth with the fingers.54

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8 Prayascitta: SATYA PAL NARANG SAMBODHI Apararka quotes Usanas dozens of times, about the quotations being in prose (most of them on Prayascitta.)55 Varnas: Inter-castes:- Patriarchal Status: It is interesting to note that he states that the son of a Brahmana from a Ksatriya wife is a Brahmana and the son of a Ksatriya from a Vaisya wife is a Ksatriya. (p. 814 on Vyavahara)56 The son of a Brahmana from a sudra woman is called parasava, but according to some he is Nisada. The whole of the portion of the manuscript, according to Kane, about the the mixed castes bears a very close resemblance to Baudhayana Dharmasutra 1.9) except in a few particulars."? According to Usanas, the son of a Brahmana, Ksatriya or Vaisya from a wife of the varna immediately next to it, belonged to the caste of the father.s Anuloma: See: Sraddha Niyatakala: See: Sraddha Brahmana: atatayi: killing of: According to Usanas tradition, there is no sin or punishment attached to one who kills an atatayi i.e. with a weapon to kill a person. That was the criterion for the division of the Dharmasastrin and an Arthasastrin which is alluded to in the Mahabharata, Arthasastra of Kautilya and in details in Mitaksara i.e. brahmanamudyamyayantam. It was, perhaps, due to the following of the tradition of the Usanas that the Arthasastra of Kautilya was declared as nirghrna and became an obsolete and undesirable law and was unpopular amongst the Brahmanas. Vaisya (Vit?):-:- According to Usanas, dogs, Vaisya(vit)?, boar, cat, dog, mangoose, Sudra, a lady in menses and the husbands of Sudra should be avoided. It occurs in Smrticandrika also.61 Sudra:- Likewise, a sudra should also be avoided. About the intercaste marriage: See: Intercaste: op.cit. & Special rules for Sraddha. Abuse to Sudra:- Haradatta on Gau. Dh. S. 12.10 quotes a prose passage of Usanas on the fine for a Ksatriya abusing a Sudra.62

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Vol. XXX, 2006 HISTORY AND LEGAL PRINCIPLES OF UsANAS Others: In Jivananda's collection of Smrtis there is an Ausanasa-dharmasastra in 51 verses (Pt. I. pp. 497-501)/ It deals with mixed castes and their avocations, such as suta, magadha, candala, svapaca, pulinda etc. The same work occurs in Anandasrama collection, pp. 46-48.63 For their livelihood, Mitaksara on Y. 1.94 remarks that the means of livelihood for the mixed castes should be sought for in the works of Usanas and Manu.64 Kulluka on Manu X.49 also speaks of the means of their livelihood as sale of hides and working on hides ware which is attributed to Ausanasa.65 We find many references in minor Dharmasatras to impure food of washermen, actors, those who lived by singing and playing on musical instruments etc.66 These people were regarded as impure and dvijas are prohibited to have sexual intercourse with the wives of such people. They will go for penances in the case of doing such action.67 According to Usanas those who lived from singing and playing on musical instruments should also be put in the category of impurity. 68 Sraddha: Usanas is quoted in this context in Smrticandrika. Kalpataru (Grhasthakanda ) quotes it 8 times; in Sraddha 18 times ( 8 times in prose); in Vyavahara 11 times; (all verses, except on prose passage on p. 814 on anuloma unions) and 6 times in Niyatakala.69 Women Grhasthakanda: For the opinion of Usanas in this regard, See: Sraddha According to Usanas, dogs, Vaisya(vit)?, boar, cat, dog, mangoose, Sudra, a lady in menses and the husbands of sudra should be avoided. It occurs in Smrticandrika also. Animals According to Usanas, dogs, Vaisya(vit)?, boar, cat, dog, mangoose. Sudra, a lady in menses and the husbands of sudra should be avoided. It occurs in Smrticandrika also.

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10 SATYA PAL NARANG SAMBODHI Law and Kindness: Infants, aged, diseased, helpless and distressed persons should be treated with kindness. They should be given special protection of the state, because of their dependence and their own affairs.70 Infants were mentioned in Manu 9 8.163); Y/ (2.32); Bshaspati 9 6.52), Visnusmrti, Kautilya (184. 11) and Sulapani on Y/ 2.32. Distressed persons are mentioned in Y/, Brhaspati quoted in Vyavaharamayukha (13.28, 6.42) and Narada ( 1.41). Definitely the tradition of Brhaspati particularly the old or Vrddha belongs to the Usanas tradition of law and must be the migrants where their law became obsolete or lost in span of time. Kautilya preserves both the Brhaspati and Usanas law in the Arthasastra. Unmatta or a mad person is mentioned in Manu, Y/ and Vyavaharamayukha (13.28) etc. Vyavahara:- See: Sraddha Debts: Among the views on Vyavahara quoted from Usanas are some interesting ones. It was he who said that a son was not bound to pay his father's debt, if it was a fine or unpaid toll or what is not vyavaharika.71 Infants etc. in court: The above mentioned category falling within the category of kindness could not be called as witnesses. Infants are mentioned in Manu ( 8.66,71), Y/ (2.32), Visnu-smrti ( 8.2.3.), Narada (1.187, 190, 191) because they would give fake evidence due to their ignorance ( ajnana). Evidence Ordeal:- See: Usanas on Witness By infants etc. (Atura) :- In the context of evidence, distressed persons are mentioned in Usanas as quoted in the Vyavahara-mayukha (17.6) along with Manu (8.71), Narada (1.179) and arta (Narada 1.178).72 Sureties: All the above categories particularly the infants and elderly people (bala

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Vol. XXX, 2006 HISTORY AND LEGAL PRINCIPLES OF USANAS 11 and Vrddha) were not acceptable in sureties. Contracts: They are considered as incapable to conclude any contracts.73 Witness: blind, deaf, old etc. : Usanas holds that even blind, deaf or old men, women, minors could be witnesses in charges of sahasa. (Apararka, Kane, P.V. 1968, p.267 ). He is also quoted on ordeals, on svamipalavivada and on steya.74 Fine to Witness : Kautilya. has quoted the opinion of Usanas in this regard. According to the contradiction in the statement of the witness, there shall be purva, madhyama and uttamadanda as prescribed in the law of Usanas.75 Kautilya. quotes Ausanasah who prescribe fines in cases where witness proved stupid etc.76 Partition: Kautilya. speaks of ausanasa's method of partition (in all allowing a tenth additional share to the eldest son.77 Moreover, Usanas speaks of except the diamonds, elder son's share will consist of one extra share. The principle of Usanas is that even if the independence of partition of a person is done, there is no independence with regards to his successive share which is earned by him extra (svadha).78 These are a few legal principles of Usanas, perhaps, the earliest jurist of ancient India. These principles in relation to the principles of Bshaspati and Angiras must be interpreted independently to know the real contribution of Ausanasas to this land. Since it is the earliest and the root of the law, its application must be considered in the modern law to see the suitability to modern India. References : 1. RV.6.20.11; 10.40.7 A number of references in BRSW.: Usanas 2. RV. 4.12.2 3. RV. 1.51.10

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SATYA PAL NARANG SAMBODHI 4. RV. 1.51.11: Text: BRSW.: Usanas cf. Arjuna & the message of Krsna in Gita. Another intelligence attribute is found in the Mahabharata. 12.5045: budhya tvamusnah (Text in BRSW.: Usanas 5. RV. 8.23.17 6. RV. 4.21.1; 6.20.11 7. Saxena, Savitri, Geographical Survey of the Puranas, Delhi, 1995, pp.65-67 8. RV. 9.87.3 For his kavya in the Mahabharata. See: Sorensen: Mahabharata Index 9. RV. 10.40.7 10. RV. VIII.23.17 11. RV. 5.73.53 Usanasca prasannarcih Usana kavyastva ni hotaramasadayat/ Ayajim tva manave jatavedasam 12. Vide: Karnaparvan, 46.27 13. Kane, P.V.1968, pp. 159-60 14. Kane, P.V.1968, p. 161 15. Kane, P.V.1968, p. 160 16. See: Sorensen: Mahabharata. Index, p.221 17. BRSW.: Usanas : Also the epics. 18. See: Sorensen: Mahabharata. Index, p. 221 19. Kane, P.V.1968, p.272 rajanam prathamam vindet tato bharyam tato dhanam/ rajanyasati lokasya kuto bharya kuto dhanam// 20. For the mythological and other details in the Mahabharata. See: Sorensen: Mahabharata. Index, pp. 38ff 21. Saxena, Savitri, Geographical Survey of the Puranas, Delhi, 1995, p.391 22. Mahabharata ( santi 59.80-85), tasmat pravaksyate dharman manuh svayambhuvah svayam/ svayambhuvesu dharmesu sastre Causanase krte// 23. NCC. III. P.104 24. Gode, P.K. Studies in Indian Literary History, I. p.477 25. See edn. Madras Govt. Or. Mss. Lib. P. 144 : NCC. 26. Kane, P.V.1968, pp.269-270. 27. Kane, P.V.1968, p.268 28. Ptd. With Hindi translation: Lahore, 1923; See British Museum Printed Books; 1906-28, 1139-40 See Also: BDCRI. XIV. 1952, pp. 208-209

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Vol. XXX, 2006 HISTORY AND LEGAL PRINCIPLES OF USANAS 29. Mahabharata. Vanaparvan 150.29 Brhaspatyusanhproktairnayairdharayanti manavah Usanas -sastra: In the Harivamsa Quoted by BRSW: Purana, there is an allusion to the sastra by Usanas 30. Harivamsa: Gathascapyusanasogitah: For the other Gathas of the Mahabharata.: See: Sorensen: Mahabharata. Index For Usanas niti and Sukraniti: See: NCC. II. P. 400a: See: Sorensen: Mahabharata. Index also 31. Kane, P.V.1968, pp.268-269 e.g. the verse: 13 dattva tu Vedanatyartham occurs on p.525 and the verse minantritastu yo vipro adhvanam samprapadyate on p.527. 31. Kane, P.V.1968, p.267 f.n. 32. Kane, P.V.1968, pp.268-269 Ref. Jivananda, Pt. I. p.522. 33. Kane, P.V.1968, p.270. 34. Kane, P.V.1968, pp.266-267. 35. Smrticandrika, I. 59 Q. Kane, P. V. 1968 In the Printed text Vol. I Reprinted: Nag Publishers, Delhi (anadhyaya) p. 155 Yathahosana: Trayodasyam prathamamscaturo muhurtannadhiyita 36. Kane, P.V.1968, p.270 37. cf. Arthasastra II Dandanitireka vidyetyausanasah 38. Kane,P.V.1968, p.267 f.n. Caturdasavidyasthanani punah sadangascatvaro Vedah Mimamsa Nyaya eva ca Dharmasastram Puranam ca Vidya hyetascaturdasa 39. Kane, P.V. 1968 Pragudaka-pravanam durgam samasadya mahipatih/ trivargatrayasampurnam upadaya tamudvahet// 40. On Manu: VII. 154" krtsnam castavidham karma pancavargam ca tattvatah/ anurag pavargau ca pracaram mandalasya ca Kulluka quotes 2 verses of Usanas: astavidham karma Usanasoktam yatha:

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14 SATYA PAL NARANG SAMBODHI The following 2 are quoted by Medhatithi on Manu. VII. 15 Adane ca visarge ca tatha praisanisedhayoh/ Panca..... ?? carthavacane vyavaharasya ceksane/ dandasuddhau tatha yuktah atmasuddhau tathaiva ca// astakarma divam yati raja sakrabhipujitah// Kalpataru on Rajadharma, p. 106 41. Mahabharata. santi: 70 after, 2 ucchistah sa bhavedraja yasya nasti purohitah athanyanam nimittanam utpatanamatharthavit/ 42. Pancatantra: NSP., Bombay, 1936, p. 103 verse, 47 Sukrtyam Visnuguptasya mitraptirbhargavasya ca/ Brhaspateravisvaso nitisandhistridha matah // Q. Kane, P.V.1968 43. Sternbach, L. JSAIL. I. p. 147 44. Kane, P.V. 1968, 45. Kane, P.V. 1968, p. 266 46. Kane, P.V. 1968, pp. 163-164 47. Mahabharata, Gita Press, Gorakhpur Edition, Santiparvan, 79 after 73 Bhargavangirasam karma sodasangam ca yad balam/ Visam maya ca daivam ca paurasam carthasiddhaye// These are the as slokas attributed to Usanas regarding dandaniti and Trivarga. slokascosanasa gutastan nibodha Yudhisthira/ Dandanitesca yanmulam trivargasya ca bhupate!// 48. Kane, P.V. 1968, p 270 49. Kane, P.V. 1968, pp 267, f.n. Dasaratram matupiturbhyamaha sutakam maturityeke: folio 2a The details on the basis of Gautama Dharmasutra, 14.14; Haradatta's comm.. thereon for various views; Baudhayanadharmasutra 1.5 105-109 etc. has been digested by Prof. Kane. 50. Kane, P.V. 1968, p 144 f.n. 51. Manusmrti: Ed. J. K. Dave, Bombay, 1978 Vol. III. 5.78 Bale desantarasthe ca prthakpinde ca samsthite/ Savasa jalamaplutya sadya eva vi udhyati// & Manu.: 5.93. na rajnamaghadososti na vratinam na strinam//

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Vol. XXX, 2006 HISTORY AND LEGAL PRINCIPLES OF USANAS 15 According to Kane, 1968, it should probably be read desantarasthe ca sagnike. No. 191 of A 1881-82 is another fragment of Usanas which contains the same passages. Buhler's manuscript read: Sadyah saucanast-patitabhitanninditacarair na samvaset and he proposes saucamistamiti.... 52. Kane, P. V. 1968, p. 144 fh. 53. Tatra gomayodakairbhumi-bhajana-bhandasaucam kuryat Sva-vid-varaha-marjara kukkuta-nakula-sudra-Kane, P.V. 1968, p.270 f.n. It occurs in Smrticandrika also. III. pp.409, 411 54. Smrticandrika, I. p.281 atrosana - na dantakasthan patayennangulibhirdantanpraksalayet 55. Kane, P.V. 1968, pp 271-272 56. Kane, P.V. 1968,p.272. 57. Kane, P.V. 1968, p.268 f.n. The ms. (3rd Ch.) has:Tatra savarnasu savarna. Brahmanena ksatriya.... Sah... Vaisyayam ambasthah. Sudrayam parasavo nisada ityeke. Ksatriyena vaisyayam ksatriyah sudrayamugrah. Vaisyena sudrayam vaisyah. Sudrena vaisyayamayogavah ksatriyayam ksatta Brahmanyam Candalah etc. 58. Kane, P.V. 1968, p. 267 f.n. Ref. Chapter III. Folio 3a Brahamanena ksatriyayam jato Brahmana eva 59. Kane,P.V. 1968,p.270 60. cf. Bana: Kadambari: Sukanasopadesa: kim va tesam sampratam..... 61. Sva-vid-varaha-marjara-kukkuta-nakula-sudra-rajasvala-sudrabhartarasca duramana payitavyah (apanetavyah). Kane, P.V. 1968, p.270 f.n. 62. Kane, P.V. 1968,p.270 63. Kane, P.V. 1968, p.270 64. Kane,P.V. 1968, p.270 f.n. etesam vrttayah Ausanase Manave ca drastavyah 65. Kane, P.V. 1968, p.270 66. Usanas -Samhita 4.30 in " The Dharmsastra Text" Vol. I. ed. By M.N. Dutta, Calcutta, 1908 or in Y. Smrti with Viramitrodaya.: Sternbach, L. JSAIL. I. pp. 266-67 67. Sternbach, L. JSAIL. I. Paragraph 19A and notes 210-218 to chapter II. 68. Sternbach, L. JSAIL. I. p 271 ff.

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SATYA PAL NARANG SAMBODHI paunarbhava kusidi ca tatha naksatradarsakah/ gitavaditrasilasca vyadhitah kana eva ca// 69. Kane,P.V. 1968, p. 271 70. Sternbach, L. JSAIL. I. p. 322 71. Kane,P.V. 1968, p. 271 f.n. dando va dandaseso va sulkam tacchesameva va/ na datavyam tu putrena yacca na vyavaharikam// and Apararka on Y. 1142 72. Sternbach, L. JSAIL. I. pp. 322ff 73. Sternbach, L. JSAIL.No. XIV and V. Suretyship 74. Kane,P.V. 1968,p.271 75. Arthasastra, 3.11: saksi-balisysveva prthaganuyoge desa...alaryana ?? ( Check) m purvamadhyamottama danda ityausanasah 76. K. III. II, 44 ; Kane, P.V. 1968, p.264 77. K. III.6 78. K. 3.5 catuspadabhave ratnavarjanam dasanam bhagam dravyanamekam pratimukta svadha-paso hi bhavati It appears to be a Mimamsa doctrine where even if a man is released from all the pasas, there is a pasa of svadha. Abbreviations BDCRI = Bulletin of Deccan College Research Institute, Poona BRSW: Bohtlingk & Roth: Sanskrit Worterbuch JSAIL = Sternbach, L. Juridical Studies in Ancient Indian Law, Vol. I & II. Delhi K= Kautilya's Arthasastra Kane, P.V. 1968 = Kane, P.V. History of Dharmasastra, Vol. I. revised, Poona, 1968. MBH. = Mahabharata NCC= New Catalogus Catalogorum, Madras University RV= Rgveda Sternbach, L. JSAIL. = Sternbach, L. Juridical Studies in Ancient Indian Law, Vol. I & II. Delhi. U= Usanas/Ausanasas Y= Yajnavalkya/ Yajnavalkya Smrti/compendium DOO

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SIDDHICANDRA ON "RASA" TAPASVI NANDI The very fact that Siddhicandra (S) has written a work called "kavyaprakasa-khandana"*- i.e. "Refutation of The kavya-prakasa (K.P.) (of Mammata), suggests that he is not a die-hard conformist of the rasa-dhvani school of thought as represented by Manmata, who followed the lead of Anandavardhana and Abhinavagupta. It is therefore logical to expect differences of opinion, concerning many a thought current in literary aesthetics, on the part of S. This is borne out when we look into his treatment of the concept of 'rasa', in the IVth flash of his work. He discusses the topic in karikas IV - 27-30 as read in the K.P. and vrtti thereon (pp. 22, Edn. '53. Parikh). We will try to critically present and evaluate his views. It may be noted that the editor, Prof. Parikh has in brackets indicated the number of karikas as in the K.P. of Mammata. S. starts quoting the mula-karikas from the K. P. such as, "karanany atha karyani..." etc. He proceeds in his vrtti as follows - He observes: "karanani i.e. causes are Rama, Sita etc. They are causes for love for each other, in case, of each other. The 'uddipana-karanas i.e. external causes that enhance the emotion of love are like garden and the rest (=udyana"dayah). The effects i.e. external physical manifestation of the emotion of love are side-glances etc. (i.e. kataksa"dini). They are the "karya'-effects. The accompanying auxiliary subordinate feelings or accessories or transitory emotions i.e. the mental states are "lajja, hasya" etc. i.e. ness, smile, etc. These accessories are the enhancers - "upacayakani" of the basic emotion of love etc. They coexist with the basic emotion as they are part of the total complex - samagri i.e. combination. S. accepts the K. P. reading viz. "sahacarini yani tu," but in the vstti observes that if the reading "sahakariniti tu" is accepted, then these factors add to the beauty of the total complex (combination) "samgri-vaicitrya"-padakani" .

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18 TAPASVI NANDI SAMBODHI i.e. the basic emotion is of an identical nature but these accessories bring a sort of beauty to the same - "sahakariniti pathe raty ader eka-rupasya tat-tadvicitra-smita-rudita"di karya-janana-yoge samagri-vaicitrya-padakani" Thus, S. takes care to explain different readings also at times and even in the text of the K.P. variants did exist in his times also. He then goes on to explain 'vibhava'-s i.e. determinants that are twofold such as alambana-vibhavas i.e. the heroine etc., and uddipana-vibhavas such as the garden (udyana) etc. Then S. answers a query such as - "When words such as "karana," etc. are there why use such terms as 'vibhava" etc.? The answer is - For the basic emotion of rati etc. in samajika i.e. the connoisseurs, Sita and others are known to be objects of honour and worship, and hence they cannot be termed "karana" i.e. cause in the normal sense of the term. Now this observation viz. "ucyate - samajika-nistha - raty adinam aradhyatvena jnatah sita "dayah, na te karana" dayah yena tatha syuh - is not satisfactory. Actually Sanskrit commetators have explained the term 'vibhava' on the basis of the "act of vibhavana i.e. the act of making the object an object of relish - asvadayogyikarana." For, in some other play the name of the heroine may not be a "Sita." It may be "Sunayana" or, "Miranda" or any. But the heroine continues to cause relish eventhough she may not be an object of worship. Thus we feel this observation on the part of S. is not sound. Then S. further adds that these three factors i.e. vibhava, anubhava, and sancara are gifted with three powers and hence they are termed as such : tesam ca vibhava'nubhavasancaranam trayavyapara-vattvacca, tathavidha-samjnah - " (PP. 15, ibid) - These three powers are not named by S. but perhaps he means "vibhavana, anu-bhavana and vyabhicarana." But this is just our guess work. He adds that these factors make for a gentle manifestation of the basic emotions at first then this manifestation becomes more and more powerful in degrees and these are the powers - vyaparas - of vibhava"dis. The actual words are (PP. 15. ibid) - "tesam ca vibhava'nubhavasancaranam traya-vyapara-vattvac ca, tathavidha-samjnah, tesam ca vyaparanam ratya'der isat-prakasah, sphuta-tara-prakasah, sphuta-tama-prakasah phalam." This is also a novel observation on the part of S. Actually the general opinion is that there factors have a total or collective result and they do not have any individual contribution. No other commentator on the K.P., to the best of our knowledge, has suggested this and certainly not Mammata. Actually it is held that

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Vol. XXX, 2006 SIDDHICANDRA ON "RASA" 19 these three combined together bring forth the birth of rasa. When in the description of the poet any one, or two of these three are not mentioned, the samajika has to imagine the absent factors and add to the narration and thus the three taken together will yield the result. After this S. observes : "vigalita-vedyantaratvena sthitih, pura-sphuranadicamatkaritvam ca." This is directly under the influence of Abhinavagupta and therefore also Mammata. Actually, getting totally merged into the object of poetry or presentation on the stage, and being in a state completely oblivious to any thing out of art-presentation, is the essence of rasa. In this state rasa-experience is just one and identical, call it the 'Maharasa' of Abhinavagupta, or the Santa-rasa, or the "Srngara" of Bhoja. This is the essence of rasa experience. All divisions such as srngara, karuna, etc. - eight or nine or many--are but different designs on the canvas of a supreme experience, and this difference - only an apparent one - is brought about by the variety of vibhava"dis, narrated by the artist concerned. But having accepted this fundamental unity of experience, we will see that S. falters and gets involved in unnecessary discussion later, which causes doubts in our mind about his understanding of art-experience. Let us see how he proceeds. Before he proceeds further he also explains the term 'bhava" as accepted by Bharata and other great critics who hold that "bhava " is one that causes aesthetic pleasure." bhava iti-bhavayati vasayati ti bhavah tena nirvasanesu srotriya "disu na prasangah." This again follows Abhinavagupta's observation in his A.bh., following the dictate of Bharata, who lays down sthayi bhavas or permanent basic emotions engramed in the consciousness of the connoisseur as impressions of past births. S. further elaborates his views on rasa by citing a prima-facie view : "nanu katham ratya "deh anuraga" di-rupasya antahkarana-vrtti-visesasya abhivyaktav eva parama"nanda-rupa-raso'dbodhah iti chet, ucyate- "The objection is that how is it that a particular emotion which is engramed in the consciousness, such as `rati' which is of the form of a basic emotion of love, when manifested or suggested, gives rise to 'rasa' - aesthetic experience, which is of the form of absolute bliss ? The answer, observes S., is as follows. Before we start with s.s observation we may observe that he quotes the theory of the Vedanta in supporting his view. This is done by Jagannatha in his Rasa-gangadhara. We are of the opinion that S. was a junior contemporary of Jagannatha.

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20 TAPASVI NANDI SAMBODHI S. Proceeds as follows. In the opinion of Vedanta--this refers to, of course, advaita-vedanta-in all cognition, there certainly exists the cognition of self, and when poetry is heard or viewed on stage (as dramatic presentation) through the manifestation or power of suggestion as referred to as above, there is removal of the veil or cover of ignorance obscuring the consciousness, and thus "avaranabhanga"-removal of the cover, operates. This "avarana" is "ajnana" i.e. ignorance. The next line as printed on pp. 16, reads as, "tatha ca na ratya" dy avacchinnam caitanyam, anandamse bhagna "varanam ananda-rupataya prakasamanam rasa iti nirgalito`rthah."--This should mean as follows :"Conciousness (in art-experience) is not covered by ratya" di. It is without any cover (of ignorance) in the state of bliss." S. proceeds - "anandarupataya prakasamanam rasa' i.e. the outcome of the observation is that 'rasa' is that part or form of consciousness which shines only in form of bliss, in an absolutely pure state bereft of the veil of ignorance. In any other form of perception, in the absence of the removal of the veil of ignorance, there is no experience of rasa : jnana'ntare tv ajnanabhanga'bhavan na raso`dbodhah,' (pp. 16, ibid). S. further observes that in that suggestion, the combination of vibhava"dideterminants etc. is also very essential as in case of the realization by inferential probans. Hence only it is stated that this tasting is on the analogy of a beveragei.e. panaka-rasa-nyaya. Objection :- Well, rasa is the manifestation of the basic emotion of love, etc. of the connoisseur. How can this experience of the connoisseur) be with reference to Sita etc. that are related to Rama etc. ? It is impossible. To this the answer is that no; it is not so. For, with reference to generalization or de-individualization of determinants, etc. the rasa-perception takes place. What is sadharanya or de-individualization, is that perception which is the result of not knowing (i.e. removing) the particular relationship of individuals : sadharanyam ca yat kincit sambandhi-visesa-sambandhitvena ajnayamanatve sati jnayamanatvam. If the obiector says that how can this generalization take place when there is knowledge of Sitatva ? The answer is that by the power of vibhava"dis, there is rejection of "Sitatva" i.e. being an individual Sita, and there is consciousners only of being a lady - "Stritva" dina eva jnanat." (pp. 16 ibid). Therefore, it is said - "Those (vibha"vadis) bereft of their particularity

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Vol. XXX, 2006 SIDDHICANDRA ON "RASA" 21 are the causes of rasa - "ta eva apahrta-visesa rasahetava iti." (pp. 16, ibid). Thus generalization of the permanent emotion of love-rati-etc. also is the cause of rasarealization. For otherwise, in case "rati" or love were to be taken as referring individually to Sita, etc. the result will be bashfulness, uneasiness etc. --"anyatha sita" dy alambanaka-ratyadeh sva-nisthatva-jnane vrida"tanka"dih syat." (pp. 16, ibid). If the perception were to be taken as referring to someone else, then connoisseurs will not directly experience rasa-para-nisthatva-jnane sabhyanam rasa-saksatkaro na syat." In reality in all sorts of perception the knowledge has to be with reference to oneself personally. So, after listening to poetry, due to vibhava" dis, there is removal of the veil that covers the portion of bliss. Thus, in case of Sita etc. there is generalization due to removal of particularity of Sita, and also there is generalization of the basic emotion of love etc. also. This is the outcome of the view of the ancients - "iti pracam niskarsah" - (pp. 16 ibid) - Actually the fact of sadharanikarana takes place at three levels : (i) at the level of the poet himself, (ii) at the evel of the objects - vibhavadis - described (iii) and at the level of the enjoyer who evjoys art. But after giving the view of the ancients, S. gives the view of the moderns - The navinah. He observes (pp. 16, ibid) - tad apeksaya kamini-kuca-kalasasparsa-candana'nulepana"dina iva natva-darsana kavya-sravana"bhvam s ate. sa eva tu rasa iti navinah." i.e. "with reference to that (i.e. that generalization) special sense of happines is born through the act of listening to poetry or viewing a play enacted on the stage, like the feeling that we have while touching the breast of a lovely woman or, by the application of the sandal-paste. "This only is the essence) of rasa." This is the opinion of the moderns. Now with this rasa-experience is placed on a par with sensuous experience i.e. is placed on the place of physicality and it ceases to be extraordinary - i.e. "alaukika." Then S. enumerates eight rasas such as the srngara etc. with a note in the gloss that in poetry to be listened (i.e. not to be represented on stage) "santa" is the ninth rasa. Then he enumerates respective eight basic emotions with "nirveda" as the "sthayin" of "santa." After this he continues with the opinion of the "navinah," who hold that

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22 TAPASVI NANDI SAMBODHI only four viz. srngara, vira, hasya and adbhuta - are to be taken as rasas, and in the discussion that follows it will be brought out how karuna and the rest (i.e. also raudra, bhayanaka and bibhatsa) cannot be considered as rasas : "navinas tu srngara-vira-hasya-adbhutasamjnas' catvara eva rasah karuna "dinam yatha na rasatvam tatha vaksyate." . (pp. 16, ibid) Then of course he first mentions that srngara is twofold; sambhoga and vipralambha; the latter again being fivefold due to abhilasa i.e. craving, viraha, i.e. separation, etc. - This is followed by proper illustrations. At the end of this he talks of twofold - "karuna-vipralambha" also. Then follow illustrations of hasya, karuna, raudra, vira, bhayanaka, bibhatsa and adbhuta-rasas, that are keeping in with tradition. Then he turns to the view of the navinah, the moderns, who do not accept karuna etc. as rasas. He observes : (pp. 21 ibid) - "atha karuna" dinam katham na rasatvam iti cet, ucyate - He first quotes from sources that soka is disturbance of mind - ceto-vaiklavyam,-due to loss of beloved person etc. The vaiklavya or agitation of mind is caused due to furious power. Jugupsa-aversion - is garha-censure born of sighting foul/faulty objects. Nirveda - disgust - is due to knowledge of the (highest) being. The sentiments such as karuna etc. that are correlated to these feelings of soka-sorrow-etc. are rejected as rasas. It cannot be maintained that even when they are of that type (i.e. causing feeling of unhappiness etc.), they should be consolidated as rasas as they are manifested along with the portion of consciousness gifted with bliss, etc. - "na ca tesam tathabhutave'pi abhivyakta" nanda - cida "tmana saha abhivyaktanam rasatvam iti vacyam." (pp. 21, ibid). For even with this, there is opposition to (or, contradiction with) the element of basic emotion "evam api sthayyamse rasatva - virodhat." - ([[. 21, ibid). It is said that their being "rasa" can be supported by the fact that they are (also) manifested by extra - ordinary vibhavadis, as in case of bite by teeth in the act of love-making etc., then this also cannot be maintained. In that case you will have to accept as rasas other feelings also such as agitation of mind caused due to any number of causes of unhappiness such as born of hunger, thirst etc. also. In case of love making the bites etc. can be accepted and accomodated as they are ultimately the removers of the pain caused by intense desire for fun and the lovers

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Vol. XXX, 2006 SIDDHICANDRA ON "RASA" 23 feel that, after the removal of mental burden (caused by not making love), they are happier ! But to say that, the basic emotions of sorrow - soka - etc. are also causes of happines like 'rati' - emotion of love, etc., as they are also born of the knowledge and light of the self, is talk of a mad man - "tad unmatta - pralapitam." In case of the connoisseurs, there is generalization with king Aja etc., when they chew the feeling of sorrow with the help of vibhavas in form of dead beloved or sons, because in case of these connoisseurs we see shedding of tears etc. Thus identification with the object described is expected in rasa experience, so here also in case of karuna, "rasa - status" has to be accepted. If this is said to support the status of karuna etc. as rasa, then we ask how in this case, can these be tasting of aesthetic pleasure which is akin to the taste of the experience of 'brahma' or the Highest Self ? How can there be absence of inauspiciousness also ? For this reason some people do not read the portion containing the woes of Aja. And in case of the bibhatsa - or disgusting due to presence of meat, excreta, etc., vomitting etc. will necessarily take place, for if such things do not happen it will be a surprise. How can there be an experience of aesthetic pleasure of the nature of highest bliss etc. ? Same is the case with fear also. In case of santa or quietistic, let there be a status of "rasa" somehow, in case of people who are free from all worldly desires. But in case of those who are interested in worldly pleasures, how can there be rasatva - the status of rasa - in case of santa, which depends on a state wherein all desires for worldly pleasures have ended ? Again, in case of vira i.e. the heroric and raudra i.e. the furious, there is no difference, as their determinants etc. are similar. Again the distinction in case of rasa is not due to difference in basic emotions only, for even that depends on the will of one who presents or controls them. As it is said, "rakta'sya-netrata raudre yuddha-virat tu bhedini" i.e. the red colour of the face and eyes in case of the furious is the distinguishing factor of raudra from "yuddha-vira." But this cannot be accepted. When vira-heroic is seen with krodha - anger as a transitory emotion, redness is easily seen and so it cannot serve as a distinguishing mark between raudra and vira. Again it cannot be said that in case of raudra there is indiscrimination - "a-viveka," which is not seen in vira, and so both are different, for when in vira 'krodha' - or anger is a sancari or transitory feeling, even a-viveka is traced in it. Again the poets aim at describing the extra quality of a hero's personalty in case of dana-vira etc. and hence this should not

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TAPASVI NANDI SAMBODHI be taken as "rasa". Thus, there is no status of rasa in case of "vatsalya" (love for kids, etc.) also. For this is rejected as 'vatsalya' is only a 'bhava' i.e. emotion and can not be taken as rasa. Objection - well, how is it that poets then describe the lamentation by Aja etc.? The answer is - the poets do so only to make us realize the great love etc. for their wives in case of kings such as Aja, etc. Hence only Kalidasa has described the leaving of body by Aja after his wife Indumati. Thus the description of santa or quietistic is only for the perception of aversion - "vairagya" to worldly pleasures in case of those who seek final liberation. Thus the description of fear - bhaya etc. is only to arrive at the softness of nature of the person concerned. In fact the poets relish in these sentiments only to exhibit their poetic powers as in case of wordornaments such as the "padma-bandha" etc. Thus S. completes his presentation of the views of the moderns. We do not know who they were. We do not know whether these views were acceptable to S. But if he aspects this, we have to be sorry for him. Jagannatha also presents the views of some 'navinas', with whom he does not choose to sit. As observed by Prof. Parikh (Intro. pp. 20, ibid) a new school of poetic criticism was recognised both in S. and Jagannatha. After this S. proceeds to discuss the topics of bhava-svarupa, number of bhavas, bhava "bhasa, bhavo'daya, bhava-samdhi, etc. He observes that at times like the king joining the procession of marriage and following a bridegroom, even the transitory states become principal. He observes that the vyabhicarins may become principal, but bhava-prasama etc. are states which never become principal. It may be noted that the navinas talk of only four rasas but that is not in keeping with the natya-sastra that talks of four "prakrtirasas" and four "vikrtirasas." This observation is presented by our guru Prof. Parikh in the introduction. We agree with this. But we once again observe that if S. is also of the opinion of taking rasaexperience as nothing beyond sensual pleasure, which is the impression created by his passionate presentation of the views of the moderns, then we have to be sorry for him. 000

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RUDRATA'S TREATMENT OF RASA VIJAY PANDYA Rudrata occupies a somewhat peculiar position in the history of Sanskrit poetics. In him finds a culmination of the old school of Alamkara or one may say, he is the last Alamkarika belonging to the older school of Alamkara, beginning with Bhamaha. Dandin and Vamana. He seems to be a slightly senior contemporary of Anandavardhana, though Anandavardhana does not take any notice of him. In his kavyalamkara, Rudrata mainly deals with the kavyalamkaras, devoting some ten chapters to it and out of the remaining six chapters he treats Rasa in four and remaining two to blemishes in poetry and other sundry matters. So the treatment of alamkaras forms the main bulk of his kavyalamkara treatise, as his commentator Namisadhu points out in his commentary I CARI delfinaria Tere RTISTI: As noted above, he is the last of the early Alamkara tradition and he can be called the first available, syncretist of Sanskrit Sahityasastra or literary criticism, as for the first time he includes the topics of natyasastra i.e. chapters on hero, heroine. etc. in his work, whose main thrust, otherwise is alamkara. Though while calling him to be a syncretist, it is to be made clear that Rudrata does not attempt at any theoretical synthesis of kavya and drama or alamkara and rasa. Rud Rudrata's way of treatment of rasa is such that a modern historian would call him and not incorrectly either, belonging properly to the alamkara school.2 Rudrata's treatment of rasa has some unique features, though not taken any note of by the modern historians of the Sanskrit poetics. In his treatment of rasa, Rudrata is preceded by Bharatamuni. However, Rudrata has not followed Bharatamuni in his treatment of rasa as Rudrata does not quote ubiquitous rasasutra, enunciated by Bhatatamuni. Again Bharatamuni has enumerated only eight

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26 VIJAY PANDYA SAMBODHI rasas while Rudrata along with those eight rasas enumerated by Bharata, adds two more santa and Preyan. It can be said that Rudrata is least influenced by the epoch-making and trail-blazer work called Natyasastra by Bharatamuni. In the absence of any work available, by Lollata, who is quoted by Abhinava and seems to have preceded Rudrata, Rudrata can be called the first poetician who rationalized the importance of rasa after Bharata. Rudrata's predecessors Bhamaha, Dandin and Ubhata do deal with rasa, they treat it as a form of alaskara, a rasavat alaskara a figure of speech. Bhamaha does accord some importance to rasa as an important element of kavya as Bhamaha says to Milan tanda The Hohet: geraka i Dandin also recognized the importance of rasa in the mahakavya by laying down the condition that it should be replete with rasa. According to Bhamaha, it is due to rasa, sastra becomes interesting. Faigh1QRHITESI q " For Dandin rasavat is a madhura guna which excites the intelligent people as bees by honey. madhurarasavadvAci vastunyapi rasasthitiH / yena mAdyanti dhImanto madhuneva madhuvratAH // So it is not that, predecessors of Rudrata have not recognised rasa, but, Rudrata's way of looking at rasa is radically different from these highly revered alamkarikas. Rudrata did not include rasa in a rasavat alamkara, but accorded an independent place in his treatment. Like Bhamaha and Dandin, Rudrata also considers rasa as an essential element for mahakavya. Rudrata thinks that mahakavya should be mixed with rasa (THUAT - 16-1 K.A.) and all rasas should find a place in a mahakavya ( TH: fonen hopeni Haffut 16-5 K.A.) For the first time in the history of alaskara literature, Rudrata points out the relation between vaidarbhi riti or pancali and srngara-rasa (56 dat afa: la a faart varten i Herca afant are quit I YST II 14-37 K.A.) Rudrata recognises SR as the most important rasa as all, be it child or an old man like it. Without YSR, the poem would be a dull affair. Poet should always try to portray this rasa, (374Rfa TIKI TRIATRI: HGH HANG I affa faceri: RPT yalagafa fa ha ife | K.A. 14-38)

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Vol. XXX, 2006 RUDRATA'S TREATMENT OF RASA 27 Then in the context of the treatment of SRH, Rudrata deals with the varieties of track and Fifts in the most systematic manner for which the succeeding ages of the history of poetics were beholden to and almost copied from Rudrata. So from this treatment, of rasa, it will be observed that here Rudrata has either charted out his own path or he is following some other school now not known to us. Whatever may be the case, from his treatment of rasa, we can surmise that it is important from three points of view viz (i) The highest place accorded to srngara (ii) treatment of 7140-fach from the point of view of rasa and lastly and most importantly (iii) Rudrata's recognition of preyan rasa. Rudrata's recognition of preyan rasa is a very important advancement in the history of Sanskrit poetics and it requires elaboration and elucidation. Rudrata went out of his way to recognise preyan rasa as an entirely new rasa. Ruclrata's this according recognition to a new rasa has a wider and farreaching significance in the history of Sanskrit poetics and, it is saddening to note that modern historians of Sanskrit poetics have failed to grasp the significance of this phenomenon, and consequently they have failed to take a note of this stage in the process of rasa-thought, reached by Rudrata. There lies the importance of Rudrata as a Sanskrit literary critic. Occasionally, we know, that, there have been attempts at increasing the number of rasas to the originally listed eight rasas by Bharatamuni, There was a vigorous attempt on the part of the various Sanskrit literary critics like Abhinavagupta to add a ninth santa rasa to the eight rasas originally enunciated by Bharata, and ultimately the ninth rasa santa was included in the list. Similar have been various attempts on the part of the poeticians to add various rasas to the now universally accepted nine rasas. This activity of adding or creating a new rasa on the part of the Sanskrit literary critic assumes significance in that sense that, it throws light upon the conception of rasa of that particular literary critic. Importance of Rudrata as a literary critic can only be grasped if we take into account his conception of rasa arising out of his creating a new rasa Preyan.

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28 VIJAY PANDYA SAMBODHI He is the first critic to have added a tenth rasa i.e. Preyan. Preyas as an alamkara is found in Udbhata along with rasavat- a figure of speech. In Bhamaha and Dandin Preyas is a speech expressive of non-sexual love. This preyas of Bhamaha and Dandin developed into a new rasa at the hands of Rudrata. Dandin has asserted that Preyas is very closely related to srngara. Friendship or affection of parents is many times portrayed in literature and hence, the need must have been felt to recognise some sort of rasa for such portayals or situations. It was Rudrata who introduced Preyan as a rasa and sneha as its sthayin, snehaprakRtiH preyAn (15-11 K.A.) Rudrata has not illustrated his concept of preyAn rasa: but it appears that by sneha Rudrata thinks mainly of friendship as he, in the following line elucidates. Tipi ufa EGGERIST HATI (15-18 K.A.) There is an exchange of friendly behaviovr. This addition of Preyan Rasa opens up, so to say, the floodgates to the increment of rasas, The concept of this preyan rasa further broadened in Bhoja according to whom Preyas included all types of nonsexual love (farah RA Cari hiyaifa S.K.A.) Non-sexual love included friendly behaviour, affection of parents and elders for children and youngsters, a sort of attachment between a leader and a follower and devotion to God and reverence for elders. Rudrata has mentioned preyas of sneha. Abhinavabharati mentions Bhakti and Sraddha as rasas proposed by some. Abhinava however rejects their claim as rasas but there were literary critics who thought of rasas other than fixed nine. And it is quite plausible, in the absence of some hard evidence that Rudrata might have been the foreunner of all such proposers, for rasas other than nine. Abhinava says ata eva IzvarapraNidhAnaviSaye bhaktizraddhe smRtimatidhRtyutsAhAdyanupraviSTe asyaivAGgamiti na tayoH pRthagrasatvena gaNanam Moreover, as we have seen, Rudrata has sneha as sthayin and preyan rasa. But it a appears that there were some who proposed sneha as rasa and ardrata as the sthayin. Rudrata himself has mentioned ardrata while describing sneha sthayin 3115 : CUGAT 264C yafa I (15-19 K.A.) If heart is tender, then sneha arises. Abhinavabharati discusses and rejects the claim of sneha as rasa.

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Vol. xxx, 2006 RUDRATA'S TREATMENT OF RASA 29 ArdratAsthAyinaH sneho rasa iti tvasat / sneho hyabhiSaGgaH / sa ca ratyutsAhAdAveva paryavasyati / tathAhibAlasya mAtApitAdau sneho bhaye vizrAntaH yUno mitrajane ratau, lakSmaNAdeH bhrAtari dharmavIra eva / evaM vRddhasya putrAdAvapi draSTavyam / According to Abhinava, sneha is nothing but attachment which ultimately ends in rati, utsAha etc. So Abhinava, at a stroke of a pen dismisses so many rasas like priti, sneha, vatsalya on the ground that they are based on attachment. __Hemachandracarya explicates further sneho bhaktirvAtsalyamiti hi ratereva vizeSAH / tulyayoH yA parasparaM ratiH sa snehaH / anuttamasya uttame ratiH prasaktiH saiva bhaktipadavAcyA / uttamasya anuttame ratiH vAtsalyam / evamAdau ca viSaye bhAvasyaiva AsvAdyatvam / (Kavyanusasana) Abhivava and Hemacandra have raised a very complex issue and it cannot be settled either way. Whatever that may be, this is all due to Rudrata's adding one more rasa to the almost closed system of nine rasas. On what basis Rudrata must have added one more rasa and disturbed the almost closed and settled system of rasa ? Bharatamuni while explaining what rasa is says atra rasa iti kaH padArtha ? ucyate, AsvAdyatvAt / ' Rasa is relishable. This is a statement which can be interpreted in a very wider perspective. Rudrata might have this text in mind when he said that any bhava can be a rasa because 3CE or relishability is present in it. Rudrata says. rasanAdrasatvameSAM madhurAdInAmivoktamAcAryaiH / nirvedAdiSvapi tannikAmamasti te'pi rasAH // (12-4 K.A.) Rudrata obviously has in mind this above-quoted text by Bharata. In the karika he has stated that fid etc. also are capable of being relished. It appears that the poet must develop bhava into rasa. As Rudrata's commertator Namisadhu explains ayamAzayo granthakArasya-yaduta nAsti sA kApi cittavRttiH yA paritoSa gatA na rasIbhavati / bharatena sahRdayAvarjakatvaprAcuryAt saMjJAM cAzritya aSTau vA nava vA rasA uktA iti / So Rudrata's statements regarding rasa are pregnant with profound implications. Hence it would be doing injustice to the genius of Rudrata if one dismisses his treatment of rasa as 'extraneous'.10 Namisadhu has provided a reasoning about the rasas being eight or nine because those rasas are prevalent among the literary circles and they are capable of overpowering the heart.

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30 VIJAY PANDYA SAMBODHI It is not certain whether Rudrata had Lollata before him whom he was following in time or he had an independent line of thinking. Abhinava refers to Lollata having the similar view. But as there is no concrete endence of Rudrata following Lollata, it can be stated that Rudrata is here making some extraordinary statements significance of which continues to be unfolded by his succeeding literary critics. So by adding one more rasa, Rudrata has inaugurated an altogether new world of rasas which continued to have many rasas like Laulya Rasa (referred to by Abhinava) Mrgya Rasa, Aksa Rasa (referred to by Dhananjaya). From the stance taken by Rudrata, it can also be stated that bhavas can be developed into rasas and hence vyabhicaribhavas also can be rasas. So it comes to this that sthayins and vyabhicarins are not some fixed sets but they are names of stages. A sthayin can be a vyabhicarin and a vyabhicarin can be a sthayin. This is something revolutionary in the field of literary criticism. As we know, further in time, it was Bhoja who held a similar view like that of Rudrata. Bhoja also accepts the preyan rasa, first mentioned by Rudrata, of course, with an enlarged connotation. Along with Preyan, Bhoja added two more rasas viz Udatta and Uddhata. Bhoja like Rudrata held that all the bhavas are capable of being rasas. In all Bhoja said that all forty-nine (eight sthayin, 33 vyabhicarin and eight sattvika bhava) bhavas can attain the position of rasa. We know that later on in the history of Sanskrit poetics, different rasas like bhakti-rasa (enunciated by Madhusudana Saraswati) maya-rasa. karpanya rasa (referred to by Bhanudatta), kridanaka rasa (of a Jaina work) are referred to. So it appears that, there can never be an end to it. Where can this situation lead to ? Uitimately in the field of literary criticism, this will lead to anarchy and chaos and hence, long back Abhinava had to cry a halt to this acitity of increasing rasas infinitum. But the credit must go to Rudrata for keeping the to-be-stagnant waters ever-flowing in the field of Sanskrit literary criticism. There lies Rudrata's most valuable and original contribution to the rasathought.

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Vol. XXX, 2006 RUDRATA'S TREATMENT OF RASA 31 31 References : 1. kAvyAlaMkAra, of Rudrata, with the commentary by namisAdhued by durgAprasAda, NSP, Third Edition, 1909, P. 2. 2. History of Sanskrit Poetics, by S. K. De, Vol II, Reprint 1988, Pub. by Firma KLM Printed Ltd. Calcutta, P. 59. 3. Kavyalamkar of Bhamaha, ed. by P. V. Naganatha Sastry, Second Edn. 1970, pub. by Motilal Banarasidass, Delhi, 1-21, p. 8. adarsa of Dandin, Gujarati edn. by Dr. Anantaray Raval and Dr. Aruna Patel, First Edn., 1998, Parshva, Publication, 1-18, p. 55. 5. Kavyalamkara of Bhamaha, ed. by D. V. Naganatha Sastry, Second Edn. 1970, pub. by Motilal Banarasidass, Delhi, 5-3, p. 89. 6. Kavyadarsa of Dandin, Gujarati Edn., by Dr. Anantaray Raval and Dr. Aruna Patel, First Edn. 1998, Parshva Prakashan 1-51 p. 68. 7. Free with 34744ari Vol II ed. by Parshvanath Dvivedi, First Edn., 1996, pub. by Ufugienia faufalta, arrit, p. 227. 8. Ibid p. 231. 9. Kavyalamkara of Rudrata, with the commentary by aftry, ed. by gug NSP, Third, Edn. 1909, p. 151. 10. History of Sanskrit Poetics by S. K. De, Vol II, Reprint 1988, pub. by Firma KLM Private Ltd. Calcutta, p. 59. OOO

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VARIOUS VIEWS ON SVABHAVA: A CRITICAL SURVEY RAMKRISHNA BHATTACHARYA Introductory Before the systemization of the six orthodox (astika) and three heterodox (nastika) schools, the 'prehistory' of Indian philosophy seems to have been concerned with one focal problem, viz. who or what is the first cause (jagatkarana, lit. the cause of the world)? Several alternatives (more than two dozens) appear to have been proposed long before and after the philosophical ferment that rocked northern India in the sixth-fifth centuries BCE.' We first hear of six rival doctrines (each claimed by its proponents as the first cause) in Sv. Up. 1.2. They are kala (time), svabhava (lit. own being), niyati (destiny), yadrocha (accident), bhutani (natural elements) and purusa (primeval man, or the self atman). Most of them and those that were proposed afterwards, such as anu (atom), karman (activity), pradhana (universal matter), etc., were either assimilated in the philosophical systems which appeared in their wake, or were neglected and forgotten by later philosophers. A few of such first causes originally proposed, however, lingered for many centuries. One such first cause proposed is svabhava. The word is often encountered in Sanskrit literature. We are here concerned with the technical sense of the word. Very different and even contradictory meanings have been suggested in the philosophical works right from the Moksadharma section of the Mbh., Santiparvan, which may be justly treated as an independent work of philosophy, down to the commentators on the SS (e. g. Agnicit Purusottama and Ramatirtha). Sanskrit dictionaries, big or small, offer no help in finding out the meaning of svabhava in different contexts. Here I propose to deal with this question with reference to the major philosophical writings of ancient India.

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Vol. XXX, 2006 VARIOUS VIEWS ON SVABHAVA: A CRITICAL SURVEY 33 Sources We first hear of svabhava in the philosophical context in Sv. Up. 1.2, which runs as follows: kalah svabhavo niyatiryadrccha bhutani yonih purusa iti cintyam/ Whether time, or own being, or destiny, or accident, or elements, or the soul is to be considered as the cause (lit. origin). Of these six, the first two are mentioned again in Sv. Up. 6.1 as the views held by the deluded ones. A passage in the Sphs attributed to Makkhali Gosala, a senior contemporary of the Buddha, has been cited in support of the view that he was "[perhaps the earliest powerful protagonist of the doctrine of Svabhava". The said passage runs as follows: There is no power, no energy, no human strength and no human endeavour. All sentient beings, all those that breathe, all those that exist, all those that possess the principle of life are devoid of power, energy, strength and endeavour. They just happen naturally, by chance and according to their own individual character (bhava). The text does not contain the word, svabhava, but Bedekar takes the word, bhava, to mean nature (the TSDN translation renders it as 'own individual character'). Gosala's view is called 'the doctrine of purification by round of suffering' (samsarasuddhi). This is quite different from any doctrine that upholds either time' or "own being'. It is rather an affirmation of rigid predeterminism and blind necessity. No connection to svabhava is discernible in the passage under discussion. So Gosala's view need not detain us. Asvaghosa and other Buddhists A more detailed exposition of svabhavavada is first found in Asvaghosa's BC, 9.57cd - 62.' It is basically the same as the exposition of the doctrine by Ajagara and Prahlada in the Mbh. Asvaghosa writes:

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34 RAMKRISHNA BHATTACHARYA SAMBODHI kecit svabhavaditi varnayanti subhasubham caiva bhavabhavau cal svabhavikam sarvamidam ca yasmad ato'pi mogho bhavati prayatnah// Some affirm that good and evil and existence and non-existence originate by natural development; and since all this world originates by natural development, again, therefore, effort in vain. This doctrine, I would submit, was anticipated by Purana Kassapa, whose idea has been called 'the doctrine of non-action', akriyavada. However, nobody has connected svabhavavada with the teachings of Purana Kassapa. On the other hand, A. L. Basham proposed to relate svabhavavada to 'a small sub-sect of Ajivikism'." One important contribution of Asvaghosa is that he has quoted a verse purportedly composed by a svabhavavadin: kah kantakasya prakaroti taiksnyam vicitrabhavam mrgapaksinam va svabhavatah sarvamidam pravrttam na kamakaro'sti kutah prayatnah// Who fashions the sharpness of the thorn or the vivid nature of beast and bird? All this takes place by natural development. There is no such thing in this respect as action of our own will, a fortiori no possibility of effort." Thus svabhavavada appears to be a doctrine of blind predeterminism which makes all human efforts absolutely futile. Moreover, svabhaba rejects the idea of creation according to anybody's will as well as the efficacy of any endeavour (akriyavada). Haribhadra (eighth century) in his LTN quotes a variant of this verse, retaining both the aspects mentioned above." Yet another reading of the same verse found in Utpalabhatta (tenth century)'s commentary on Br.S, 1.7 and in the CRS avoids the issue of both will and effort but highlights the role of svabhava. kah kantakanam prakaroti taiksnya vicitrabhavam mrgapaksinam cal madhuryamiksoh katutam ca nimbe svabhavatah sarvamidam pravsttam//

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Vol. XXX, 2006 VARIOUS VIEWS ON SVABHAVA: A CRITICAL SURVEY 35 Who fashions the sharpness of the thorns and the varied nature of beasts and birds? Who fashions the sugarcane sweet and the margosa bitter? All this takes place by natural development." Yet another version found in an anonymous curni on the SKS and SKSVr, too, omits all references to both will and effort. kantakasya ca tiks atvam mayurasya vicitrata/ varnasca tamracudanam svabhavena bhavanti hi// The sharpness of the thorn, the variety of colours of the peacock, the hues of the cock are indeed due to svabhava.'s The LS (fourteenth century) also associates the sharpness of the thorn, etc. with svabhava, although the author was aware of the concept of yadrccha as distinct from svabhava." Aryasura in his JM similarly cites the example of the variety of the leaves of trees and feathers of birds and concludes with the statement that the whole universe is the product of its own being (23.17). kah padmanaladalakesarakarnikanam samsthanavarnaracanamsdutadihetuh patrani citrayati ko'tra patatrinam va svabhavikam jagadidan niyatam tathaivall "What', said he, 'is the cause of the shape of the colour, the arrangement, the softness and so on of the stalks, the petals, the filaments and the pericarps of the lotuses? Who diversifies the feathers of the birds in this world? In just the same manner this whole universe is the product of the work of essential and inherent properties, to be sure."!? The verse is preceded by the following authorial comment: kascidenamamatyo durvibhayyahetubhinidarsanairahetuvadan prati pracakrya. One among them (sc. ministers) endeavoured to win him (sc. the king) for the doctrine according to which there should be no causality, taking for examples such instances, where it is difficult to demonstrate causality." Both Dharmakirti (sixth/seventh century) and santaraksita, refer to the

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RAMKRISHNA BHATTACHARYA SAMBODHI example of the sharpness of the thorn, although only the latter calls it the doctrine of svabhava. Both however explain it as akarana (no cause) and ahetukar.'' Prajnakaramati in his commentary on santideva's Bodhicaryavatara identifies svabhava with kadacitkata (irregularity) and quotes verses from the TS.19a The Mahabharata The Mbh., santiparvan, 224.50d seeks to identify svabhava with the bhutacintakas. The word, bhutacintaka, literally means 'he who thinks of the elements or in terms of the elements,' and thus by implication 'investigator into the elements.' This may very well suggest the materialists, who in India are chiefly known as the Carvaka-s or Lokayata-s in the Common Era.20 The identification of svabhavarada with the Carvaka philosophy in later terms therefore may appear to be well attested. There is, however, one problem regarding the reading of the hemistich itself. The same verse and the couple of verses that follow (224.51-52) recur in the same Parvan of the Mbh. (230.4-6).21 In 12.230.4d, instead of svabhavam bhutacintakah, there is svabhavar apare janah, 'Others speak of/ call svabhava', thereby obliterating the identification of the svabhavavadin-s with the materialists. Yardi's statistical research on the multiple authorship of the Mbh. reveals that Ch 224-247 belong to the alpha group, i. e., they were composed by the same author, who, however, does not belong to the batch of poets that between themselves composed the bulk of the Mbhla. In any case, whichever reading is accepted (whether of Ch. 224 or of Ch. 230) the moot problem remains: what is meant by svabhava in the given context? Elsewhere I have tried to show that svabhava in the Mbh. is an ethical doctrine emphasizing the futility of human effort in making or rearranging one's fortune.22 It preaches the doctrine of non-activity, akriyavada.23 It may not be wrong to conjecture that svabhava in the Mbh. 12. 224.50 (as also in 12.230.4) stands for what the later Naiyayikas call nirnimittavada or even ahetuvada and hence not different from yadrcchavada.24 In fact, in Mbh. 12.172, in which the sage Ajagara elucidates the doctrine of svabhava to the demon king, Prahrada (more commonly known in north India, more particularly in Bengal, as Prahlada), it is said bhutanam utpattim animittatah (v.10), 'the origin of beings is from no efficient cause'. And then Ajagara ascribes everything to svabhava:

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Vol. XXX, 2006 VARIOUS VIEWS ON SVABHAVA: A CRITICAL SURVEY svabhavad eva samdrsya vartamanah pravrttayah/ svabhavanirtah sarvah...(v. 11) All the propensities (for action) that exist in the universe may be seem to flow from the very nature of the creatures (to which they inhere). All things (in the universe) are dependent on their respective nature (K. M. Ganguli's trans.).25 37 This entails the conclusion that the bhutacintaka-s also believed in yadrechavada since there was no efficient cause to control or give shape to natural events or those pertaining to man's life. Acceptance of this interpretation, however, would lead to another difficulty. Are we to treat the doctrines of svabhava and bhatani as identical? This would be flying in the face of the evidence provided by Sv. Up., 1.2, in which svabhava, yadrecha, and bhutani are mentioned as three different doctrines, no one of them identical with the other two. If the Buddhists (discussed above) and the commentators of the NS (see below) make svabhava = yadrccha, the verse under discussion (Mbh. 12. 224. 50) would make svabhava bhutani. Together then they would amount to svabhava yadrccha bhutani. I wonder if any one would be prepared to accept the final equation. Nyaya The commentators and sub-commentators of the NS uniformly refer to 4.1.22-24 as the akasmikatvaprakarana, 'the section dealing with randomness.' The first aphorism runs as follows: animittato bhavotpatti. kantaka-taiksnyadi-darsanat. The existent entities are produced from no efficient cause, because the sharpness of a thorn and the like are observed (to be so). (trans. Mrinalkanti Gangopadhyaya) However, it is to be noted that Gotama does not use the word, svabhava, in this section, but does refer to the widely used example of the sharpness of the thorn. This seems to equate svabhava with yadrccha: both appear to be synonymous. On the other hand, as noted above, in the early sources svabhava and yadrecha are treated as two separate and rival doctrines. Older commentators of the NS, such as Vatsyayana and Uddyotakara explain the aphorism in terms of nirnimittata (the absence of any efficient cause, though not of the material one),

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38 RAMKRISHNA BHATTACHARYA SAMBODHI whereas later commentators like Vardhamana Upadhaya deny both efficient and material causes, thus denying causality as such. Phanibhusana Tarkavagisa has elaborately discussed the problem without being able to offer any acceptable solution. He concludes with the following remark: "Intelligent people after reviewing all that has been said above should ponder over the chief significance of the exponent's view as desired by the great sage, Gotama.""" Samkhya Commentaries on the SK refer to the doctrine of svabhava in passing. The SSS, the earliest commentary translated into Chinese by Paramartha (sixth century CE), while glossing on v.27, says: Some attribute actions to spirit (purusa), others to the Lord (Isvara) or to a material being. Opinions differing thus, each from the rest, I have had this doubt. Why? Because the eleven. organs are capable of seizing the eleven objects, but Nature (prakrti), Mahat and the sentiment of self [ahamkara] are unconscious and cannot have such a capacity (of production). This verse is found in the work of the Lokayatas: "What produces the white colour of the hamsas [swans], the green colour of the parrots, and the variegated colour of the peacock, it is from that I too am created". This is for the first time that such a verse, presumably related to the doctrine of svabhava, is associated with the Lokayata." In his commentary on SK, v. 61, the commentator reverts to this theme, viz., why purusa or isvara, etc. cannot be regarded as the cause of the world: Then, the master who considers spontaneity [svabhava] as the cause (of the world) says, "The opinion which asserts that in seeing Nature [prakrti] one obtains Deliverance is not correct, for Deliverance is obtained spontaneously; it has been said higher up (v. xxvii): What produces the white colour of hamsas, the green colour of the parrots, and the variegated colour of the peacocks, it is from that that I too am created. Thus spontaneity is the cause of the entire world; Deliverance is effectuated then spontaneously and not by Nature.""

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Vol. XXX, 2006 VARIOUS VIEWS ON SVABHAVA: A CRITICAL SURVEY 39 Gaudapada (sixth or seventh century) follows the earlier commentary in his glosses on SK, 61. He writes: Others say, spontaneity is the cause: "By what (or whom) the swan is created white, the peacock of many colours," that is, they are so naturally (or spontaneously). Then, dismissing all such doctrines from the Samkhya point of view, Gaudapada adds: Nature (prakrti), from its universal creative power, is the cause of time, spontaneity merges into it (nature): and time, therefore, is not the cause; neither is spontaneity. Nature alone, therefore, is the cause; and there is no cause of nature.32 Mathara (ninth century or later) simply repeats his two earlier commentators. He too quotes the same verse and declares: "There is no such object called svabhava from which the origin of beings is consistent. Therefore, he who says that svabhava is the cause is wrong."33 However, Vacaspatimisra (ninth/ tenth century) does not mention svabhava or kala or any such doctrine in his comments on SK, v. 27 and v. 61. Vedanta The Advaitva Vedantins too used to take svabhava in various senses. Sankara (ninth century) in his commentary on Br. Up., 4. 3. 6 makes the exponent (purvapaksin) say, "Nor must one deny the natural property of objects, for the natural heat of fire or the cold of water is not due to any other cause."34 In his commentary on this passage, Anandagiri, however, connects the doctrine of svabhava with the Lokayatika-s? (which Sankara does not do; he left the exponent unnamed). The same tendency is manifested by some commentators on Sarvajnat Muni's SS, 1. 528. Some explain the doctrine of svabhava simply as accidental (Nrsimha Asrama (p. 491) and Madhusudana Sarasvati (p. 678) ) while Ramatirtha (p. 413) remains noncommittal on this issue. Some again (Nssimha Asrama (ibid.), Ramatirtha (ibid.) and Agnicit Purusottama (p. 414) ) associate svabhava with the Carvaka, as did Nilakantha in his commentary on the Mbh., Aranyakaparvan, 33. 11 (= vulgate ed. 32. 13). 35 On the other hand, pseudo-Sankara, sankarananda and Amalananda clearly distinguish between svabhava and yadrchha. While commenting on Sv. Up.,

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40 RAMKRISHNA BHATTACHARYA SAMBODHI 1.2 pseudo-Sankara says, " By svabhava is meant the power invariably belonging to the material objects, as for instance (the radiation of] heat by fire...By yadrccha is meant purely fortuitous origin" (p. 43). Sankarananda (thirteenth century) in his sub-commentary, Dipika, explains the difference more elaborately: "By svabhava is meant the inherent nature of the respective material objects, i.e. their unique causal efficacy. For instance, burning in the case of fire and flowing downwards in the case of water....Chance (yadrccha) is a certain power that conveys in the manner of the crow and palm-fruit (as in the fable of the fruit of the palm falling accidentally at the moment of the alighting of a crow]."37 Amalananda (thirteenth century) in his sub-commentary on the BS, Kalpataru, distinguishes them as follows: "yadrccha means random occurrence without regard for the law of fixed causation; by contrast svabhava is that which exists as long as the thing exists, for example, respiration etc. [in the case of living beings]."'38 Sayana-Madhava aka Vidyaranya, too, posits svabhava as opposed to yadrccha and identifies svabhava with the Carvaka doctrine (or at least, as forming an integral part of it). He first speaks of the doctrine of accidentalism: nanvadrstanistau jagadvaicitryam akasmikam syaditi cet, "If you thus do not allow adrshta, the various phenomena of the world become destitute of any cause." To this a Carvaka is made to reply: na tadbhadram. svabhavad eva tadutapatteh, "But we cannot accept this objection as valid, since these phenomena can all be produced spontaneously from the inherent nature of things."39 Vacaspatimisra also mentions svabhava and yadrccha separately, although he does not distinguish them in any detail.40 In the VPS, too, Vidyaranya identifies the Carvaka with the svabhavavadins: sarvam karyam svabhavadevotpadyata iti barhaspatyo manyate, "the Barhaspatya thinks that all effects are produced by svabhava." The Medical Tradition The SS (before the tenth century), sarirasthana, 1. 11 mentions svabhava and yadrocha separately as two distinct entities.

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Vol. XXX, 2006 VARIOUS VIEWS ON SVABHAVA: A CRITICAL SURVEY vaidyake tu svabhavam isvaram kalam yadrchha niyatim tatha parinamam ca manyate prakrtim prthudarsinah// According to medical science, however, farsighted men consider svabhava, God, Time, Accident, Destiny and the evolution (of primeval matter) as the origin." The CS (before the tenth century), too, in a somewhat different context (viz. how a man is born) refers severally to svabhava and yadrecha (Sutrasthana, 11.6): Srutivedacca mataram pitaram caike manyate janmakaranam/ svabhavam paranirmanam yadrecham capare janah// Tradition also differs on this matter. Thus some hold that the mother and father are the actual authors of one's birth; Others that it is the law of Nature; some others that it is divine. handiwork and still others that it mere accident.42 41 In the medical tradition as embodied in the CS, causality is an article of faith. Accidentalism, therefore, was anathema to it." When Bharadvaja, a sage, proposes that svabhava alone is the cause, of both man and his diseases "just as roughness, fluidity, mobility and heat are respectively the nature of earth, water, air and fire", Kankayana, another sage, rejects it on the ground that "for, then, effort would be fruitless and things would either be accomplished or not accomplished simply by the course of svabhava" (Sutrasthana, 25. 21-22). Here, again, svabhava is treated as akriyavada, futility of all efforts. Elsewhere in the CS, however, svabhava appears to be an accepted fact relevant to medicine. In the passage quoted above, the text seems to view svabhava as Asvaghosa did." We may cite yet another view on yadrecha which runs contrary to all the views mentioned above. Dalhana (twelfth century) explains yadrecha as nimittavada. He writes: yo yato bhavati tat tannimittam iti yadrechikah. yathatrnaraninimitto vahnir iti. Whatever is there (in the world) is due to its own reason-such

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42 is the view of accidentalists. For example, fire is due to grass and arani (the piece of wood used for kindling fire by attrition)." Dalhana was an expert in medicine and surgery, but not in philosophy. That alone may account for this bizarre faux pas." Thus the medical tradition, too, does not embody a uniform concept relating to svabhava. Jain views RAMKRISHNA BHATTACHARYA The canonical texts of the Jains do not refer to the doctrine of svabhava by name, nor is there any hint at such a doctrine in the SKS and AS. But Silanka (ninth century) mentions the doctrine in his commentary on these two texts." Some other Jain writers, too, occasionally take note of svabhava in various works. Unfortunately the Jain philosophical tradition does not offer any uniform view of svabhava. As in the case of other Brahminical and Buddhist writers, the Jains, too, present two diametrically opposite concepts of svabhava, viz. causality and accidentalism. Some of them also associate svabhavavada with materialism, variously called bhutavada and tajjivatacchariravada, some others remain rather noncommittal. More interestingly, at least two Jain authors, instead of rejecting svabhavavada, propose to proffer a syncretic view, incorporating svabhava as one of the factors constituting the first cause. Thus, the wheel takes a full turn: from the monistic (ekantavadin) position of the Sv. Up. to the pluralistic (anekantavadin) acceptance of all doctrines that were projected as the one and only cause of the world. ii) SAMBODHI The following chart gives a synoptic picture of the views of svabhava held by Jain writers from Samantabhadra (sixth century) and Jinabhadragani (sixth/ seventh century) to Gunaratna (fifteenth century). i) iii) iv) svabhava causality: Silanka, Abhayadevasuri, Gunaratna svabhava accident: Mallavadisuri, Jinabhadragani, Maldhari Hemachandra Non-committal views re: svabhava Nemicandra, Siddharsi, Somadevasuri, Devendra, Jnanavimala Syncretic view:

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Vol. XXX, 2006 VARIOUS VIEWS ON SVABHAVA: A CRITICAL SURVEY Samantabhadra, Haribhadra, Siddhasena Divakara svabhava associated with the Carvaka: Silanka, Vadirajsuri, (Jinabhadragani?)47 That the Jain writers fail to provide a unanimous view of svabhava is indicative of the confusion around the doctrine itself. The only interesting aspect, not found in other sources, is the syncretic approach which is an extension of syadvada. As Siddhasena Divakara (eighth century) writes: kale sahava niyai puvvakamma purisakaranegamta nicchattam tam ceva u samasao huoti sammattam//48 Neither time nor svabhava, destiny, previous action or manliness is to be taken as the only cause, but to take the combination of all of them is surely the right view. V. M. Kulkarni includes Haribhadra among the Jain writers who advanced the syncretic view but does not mention where Haribhadra said so. 49 Kulkarni seems to have Haribhadra's SVS in his mind. Haribhadra first refutes svabhavavada as follows: svo bhavasca svabhavo'pi svasattaiva hi bhavatah tasyapi bhedakabhave vaicitryam nopapadyatell tatastasyavisistatvad yugapad visvasambhavah/ na casaviti sadyuktya tadvado'pi na sarigatah// tattatkaladisapekso visvahetuh sa cennanu/ muktah svabhavavadah syat kalavadaparigrahat// 50 But even then the variety of objects cannot be attributed to svabhava. If svabhava is accepted as the source of all things on earth then everything should have been produced at a time, because svabhava is uniform. Yet it is not so and the doctrine is not (logically) consistent. If it (svabhava) is accepted as the cause of the world not irrespective of time, etc. (viz. svabhava, niyati and karman), it will not do, for it would entail the end of svabhavavada, for (thereby) it adopts kalavada. Yet Haribhadra does not reject svabhava out of hand. His only objection is that neither svabhava nor kala, etc. are to be taken as the sole cause: for

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44 RAMKRISHNA BHATTACHARYA SAMBODHI together they inhere in the doctrine of karman: atah kala dayah sarve samudayena karanam/ garbhadeh karyajatasya vijneya nyayavadibhih// na caikaikata eveha kvacit kincid apiksyate/ tasmat sarvasya karyasya samagri janika mata// svabhavo niyatiscaiva karmano'nye pracaksate/ dharmavanye tu sarvasya samanyenaiva vastunah//51 Therefore logicians should know that Time, etc. (viz. svabhava, niyati, and karman) all combine to cause (the world), [but not any one of them alone). Since all these stattva-s) cannot produce anything independently, it should be admitted that in their combined form they can produce the effect. Some believe that svabhava and niyati are the property of karman, and some say that all matters have the same property. K. K. Dixit is of the opinion that Haribhadra seems to agree with kaladisamagrivada, the syncretic doctrine. If the first three doctrines claiming time, svabhava and niyati be called by the general name, karya-karanatavada, Haribhadra seeks to synthesize karya-karanatavada and karmavada. The last verse appears to suggest that some philosophers admitted karmavada within the frame of niyati and svabhava, while some others admitted karmavada under all circumstances. 52 In the LTN Haribhadra refers to many more claimants to the title of jagatkarana (1.47ff, 2.16ff.) but does not offer such a syncretic view.53 Earlier authors like Jinabhadragani (sixth/ seventh century) too refute svabhavavada (taking it to be a namesake for accidentalism) but refrain from advocating syncretism. On the other hand, Samantabhadra (sixth century), Siddhasena Divakara and Silanka follow the syncretic tradition current among the Jain philosophers regarding svabhava. There is a hint in the Ganadharavada to show that Jinabhadragani associated svabhavavada with materialism: ahava sahavam mannasi vinnana ghanaiveyavuttao/ taha bahudosam goyama! tanam ca payanamayamattholl 54 Again, O Gautama! if you think svabhavam (to be the karta of

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Vol. XXX, 2006 VARIOUS VIEWS ON SVABHAVA: A CRITICAL SURVEY 45 sarira etc.) from the sentences of the Vedas such as "vijnana ghana" etc. a number of difficulties will arise. But (ca) the real interpretation of those sentences is this. The reference is obviously to Yajnavalkya's words to Maitreyi in Br. Up. 2. 4. 12 (also 4. 5. 13). Both Jayantabhatta and Sayana-Madhava quote and refer to this passage in their exposition of the Carvaka / Lokayata view.55 Jayantabhatta in his subsequent refutation explained the passage merely as representing the exponent's view (purvapaksavacana).56 To sum up then: because of their pluralistic approach, the Jain philosophers were disinclined to reject any of the jagatkarana-s proposed by others but would oppose every doctrine other than karman, if taken alone, as the sole claimant, for each of them would prove to be inadequate. However, it seems that even the earliest Jain philosophers had no specific idea about the basic doctrine of svabhava. If we are to go by Haribhadra, Silanka and the like, svabhava would mean strict causality, whereas Mallavadisuri, Jinabhadragani and Maladhari Hemacandra take svabhava to mean just the opposite. Although it is not possible at the present stage of our knowledge to determine the true nature of the doctrine of svabhava, it is worth noting that the pluralistic approach, peculiar to the Jains, is reflected in their delineations on svabhava. It is intriguing that the Sv. Up. rejects this syncretic view outright (samyoga esam na ... 1. 2e). Did the author of the Sv. Up. have the Jains in mind, or some other sect or school advocating a similar syncretic view? Miscellaneous Sources The doctrine of svabhava has been invoked in grammar and astronomy as well. Durgacarya flatly declares that he has not made the rules for words; they are naturally created: na mayaiva niyamah ksta iti...svabhavato hi sabdanam kriyajatve'pi sati...sabdaniyamah svabhavata eva loke.57 Bhaskaracarya has resort to svabhava in order to justify the immobility of the earth. Similarly Sripati describes the position of the earth in the sky as something without cause (nirhetu) as much as the sun is hot, stone is hard, water is liquid, etc.59 There is an intriguing reference to svabhava in the Bhagavata Purana, although what exactly is meant by it is difficult to ascertain. All commentators

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46 RAMKRISHNA BHATTACHARYA SAMBODHI prefer to give a Vaisnava twist to the whole passage. Let us take a frest look here. Nanda was getting ready for worshipping Indra. Young Krsna wanted to know the occasion. Nanda said to him, "The great god Indra is (the presiding deity of) rainfall itself and clouds are his loving manifestation. To this Krsna replied: karmana jayate jantuh karmanaiva viliyate/ sukham duhkham bhayam ksemam karmanaivabhipadyatell asti cedisvarah kascit phalarupyanyakarmanam/ kartaram bhajate so'pi na hyakartuh prabhurhi sah// kimindriyeneha bhutanam svasvakarmanuvartinam/ anibenanyatha kartui svabhavavihitam nrnam// svabhavatantro hi janah svabhavamanuvartate/ svabhavasthamidam sarvam sadevasuramanusam// dehanuccavacan jantuh prapyotsrjati karmana satrumitramudasinah karmaiva gururisvarah// tasmat sampujayet karma svabhavasthah svakarmarkst/ anjasa yena varteta tadevasya hi daivatam// (10.24.13-18). A being comes into existence only by its own past beings (karma), and passes away only through the force of its own karmas. It is only through the instrumentality of one's past actions that the being experiences worldly pleasures, pain, fear or blessings (hereafter). (The favour and disfavour of a divinity is immaterial and irrelevant). If there be any authority like the Supreme Ruler to dispense fruits of action of others, and if he were to resort to confer fruits of the deeds on the doer of the action, and he will have no control over him who abstain from commiting any act. What power can Indra exercise on beings who follow the course of their actions (and experience the resulting fruit)? He is incapable of modifying its destined course of action of human beings according to their own individual nature. People are the slaves of their Nature, and follow their own individual natural disposition and proclivities. The whole world of gods, asuras (demons) and human beings thus has their being

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Vol. XXX, 2006 VARIOUS VIEWS ON SVABHAVA: A CRITICAL SURVEY 47 established it nature and follow it. It is through the forces of past actions (karma) that a being comes by and cast of corporeal forms of a high or low order. It is (nothing but one's karma that assumes the role of) an enemy, a friend, an indifferent person, a preceptor, or the Supreme Controller. Hence abiding in one's own nature (i. e. following one's own natural disposation) one should do one's duty, and thus respect (lit. adore) it (one's prescribed karma). That deed whereby one can lead a happy life is verily his deity. (Ganesh Vasudeo Tagare's trans.). Tentative Conclusions How could there be so much of different and even contradictory views on svabhava? As we have seen, svabhava is made to appear as one of the many claimants for the first cause, extrinsic to the phenomenal world, very much like kala, niyati, etc. and also as something intrinsic to every kind of phenomenon. Second, it is interpreted both as causality and chance. Some like Mathara, Gaudapada and Utpalabhatta write that the svabhavavadin-s considered svabhava to be the cause. On the other hand, it can be presumed that at santaraksita's time, svabhava has already become a synonym of yadsccha. He says: "The propounders of the doctrine of svabhava described the origination of things as being independent of all causes. They do not declare even the thing itself to be its own cause.' sarvahetunirasassam bhavanam janma varnyate/ svabhavavadibhiste hi nahuh svamapi karanam// (4. 110). Does it mean that there were other svabhavavadin-s who were not accidentalists but believed in causality? S-M's account in the SDS appears to reflect the view of this school. Third, svabhava is supposed to entail activism as well as inactivism. Lastly, some associate svabhava with materialism, some prefer to remain silent about it. The only explanation of such anomalies which can be offered is that no writer in the Common Era knew for certain what actually svabhava stood for. No single tradition reached them from oral or written sources. Merely the name, svabhava, was known to all. Perhaps a few verses cited by Asvaghosa and others

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48 RAMKRISHNA BHATTACHARYA SAMBODHI were the only texts available to them. Later writers, Jain, Buddhists or Brahminical, interpreted the doctrine in whichever way they understood it. Yet svabhava continued to be a doctrine apparently having some adherents of its own--whether it meant accident or not. Both Dharmakirti and santaraksita had to contend with them. It may be presumed that they took svabhava to be synonymous with yadrocha. Yet the latter examines svabhavika-jagadvada and the Lokayata in two different chapters (Chs. 4 and 22), widely separated by a number of chapters in between. However, not all writers mention vadrccha with svabhava when they refer to the different claimants for the first cause.60 Similarly Haribhadra, too, deals with the doctrine of svabhava and the Carvaka separately (as in the SVS). Nevertheless, the connection between the two doctrines (svabhava and Lokayata) is at least obliquely attested by the anonymous author of SSS, several centuries before santaraksita. As to akriyavada, the Mbh. is our main source. Somadevasuri, a Jain writer, however, represents the materialist as an activist, strongly opposed to fatalism.62 Although we are as yet not in a position to state for certain what svabhava actually meant in the Sv. Up. and exactly how such opposite ideas as causality and accident, activism and inactivism, etc. came to be attached to it, we may at least conclude that the facile equation, svabhavavada = causality = materialism, is not always tenable. Only one point is clear from the Sv. Up.: bhutavada and svabhavavada did not originate as one doctrine. But there is nothing to show that the Carva mateialism grew out of bhutavada or svabhavavada. Appendix A Interpretation of Sv. Up. 1.2 is rather problematic. The main crux lies in the word, yoni. Some translators have taken it to mean nature (E. Roer) or female womb (R. E. Hume, S. Radhakrishnan). On the other hand, pseudo-Sankara, Sankarananda and Vijnana-Bhagavat in their commentaries say, yonisabdasca satsvapi samvadhyate, kalo yonih karanas syat or something to this effect. Thus the number of claimants for the first cause is reduced from seven to six. I prefer to follow this interpretation. Roer's objection, "If his (sc. pseudo-Sankara's) view

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Vol. XXX, 2006 VARIOUS VIEWS ON SVABHAVA: A CRITICAL SURVEY 49 were correct Yoni would probably not have been placed between two of the members of the series" (p. 269 nl), is not valid, for such syntactical peculiarities are not uncommon in Sanskrit verse. Paul Deussen is one of those few who have followed pseudo-Sankara in translation yoni as 'the primal cause' (p. 304). Sankarananda points out that the six claimants are arranged accordingly to their relative weakness in relation to the earlier ones (atra sat paksah purvapurvasya daurvalyat pradurbhavanti, p. 2). Identification of purusa is also problematic. Does it stand for the soul or rather vaguely 'person' (Radhakrishnan) or 'a (male) person' (Hume)? Notes and references: 1. See R. Bhattacharya, December 2001. 2. For the text and variants of this verse, see EPU, p. 283. See also Appendix A. Similar lists containing the names of rival claimants of the origin of all entities (including living beings) are found in a number of later works. Mention may be made of Aryasura, JM, 23. 17-20; Sau, 16. 17, Sivapurana, Vayaviya Samhita, Uttarabhaga, v. 8. 14, etc. 3. Bedekar, p. 8. 4. S Ph Su, DN, pp. 46-48; trans in TSDN, p. 82. 5. Similarly Bedekar takes niyati and sangati to mean Fate and Chance respectively, whereas TSDN prefers 'naturally' and 'by chance'. Bedekar apparently is too eager to relate Makkhali's doctrine to svabhavavada. He overlooks the fact that Makkhali speaks of three mutually exclusive doctrines at one breath. 6. K. K. Dixit in his introduction to the SVS says that svabhavavada in its essence differs very little from the doctrines of time and destiny (p. 8). However, both time and destiny are extraneous to natural objects whereas svabhava inheres each of them. This basic distinction should not be overlooked. 7. See also Johnston's introduction and notes to both BC and Sau., 16.17, p. 159 and additional notes on pp. 59-60. Johnston proposes to identify svabhavavada with the adhiccasamuppanna school of the Brahmajala Sutta ( Sau., p. 60). See also his article in JRAS, 1931, particularly pp. 566-68. 8. See Mbh. 12. 172 and 215. There are references to svabhava along with kala, daiva, etc. in Mbh. 227.12, 229. 3-10, 230. 4-6 and 266. 4, 6. For a detailed survey see R. Bhattacharya,

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50 RAMKRISHNA BHATTACHARYA SAMBODHI 1999, pp. 97ff. 9. E. H. Jonhston's trans., BC, 9.58, p.102. 10. S Ph Su, DN, p. 80. 11. Basham, p. 226. He is also of the opinion that "the svabhavavadins agreed with the niyativadins on the futility of human efforts. They were classed in the group of akriyavadins, or those who did not believe in the utility or effectiveness of purusakara" (ibid.). However, such an identification blurs the fundamental difference between niyati and svabhava as two distinct doctrines mentioned in Sv. Up. 1.2. 12. BC, 9.62, p. 103. 13. LTN, v.21, f.22a. 14. Svi, p. 9. 15. Curni on SKS, 1. 1. 12, p. 26-24; SKVr on SKS, 1. 1. 12, p. 14. 22. 16. LS, pp. 184, 295, also pp. 96-97 where ahetu, yadrocha and svabhava occur along with praksti, isvara and kala. 17. JM, p. 152; trans. p. 206. 18. Ibid. 19. PV, v. 182 cd, p. 64; Manorathanandin in his commentary writes kecit = svabhavavadinah (ibid.); TS, 4. 112ab, p. 79. Maladhari Hemacandra (twelfth century) in his commentary on GV, 2. 25 (1643), p. 131, also refers to the same example of the thorn with its inherent sharpness. santaraksita speaks of both kadacitkam and ahetukam as the essence of this doctrine (ibid., p. 132). 19a Bodhi., 252 on 9. 116. 20. In the fourth century BCE and after, in KA, 1.1, Patanjali's Mahabhasya and the whole of Pali Buddhist literature, lokayata stands for vitandasattham, the art of conducting disputation, disputatio. Such a meaning holds true for the Ramayana, Ayodhyakanda and the Mbh. See R. Bhattacharya, 1998b, 2000, 2000c. The same significance probably applies to the Sanskrit Buddhist tradition as well (R. Bhattacharya, 1998b). The name, Carvaka, as a synonym for materialism is not encountered before the eighth century CE (see TSP, p. 639 and SDSam, v.85) 21. The editors of the critical edition have noted the verbal and semantic similaritiesin many of the verses in the Mbh., chs. 224 and 230. For a more detailed discussion see R. Bhattacharya, 2002. 21a Yardi, p. 218.

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Vol. XXX, 2006 VARIOUS VIEWS ON SVABHAVA: A CRITICAL SURVEY 51 22. See R. Bhattacharya, 1999. 23. In this respect the doctrine of svabhava in the Mbh. tallies with the first reading of the verse, kah kantakanam etc. found in BC and LTN (see above). 24. See below, section on Nyaya. 25. The word, svabhava, occurs in the Mbh. not merely as a claimant for the first cause but also in a different domain, viz., what determines man's life, daiva (destiny) or purusakara (lit. manliness, suggesting human endeavour in particular). Beside these two well-known binary opposites, svabhava is mentioned as the third probability in the Mbh. 12. 230. 4. Cf. Yaj. 1. 349. For further details see R. Bhattacharya (forthcoming). It thus suggests indeterminism, randomness, etc. and thus stands for yadsccha or akarana. 26. Tarkavagisa, vol. 4. p. 191; pp. 27-31. 27. Ibid., vol. 4, p. 191. Debiprasad Chattopadhyaya ventures to reinterpret this section in a radically different manner. He takes NS, 4. 1. 22 to be the view of Gautama himself, not of any opponent (1991, vol. 2, pp. 65-69). The difficulty of accepting this interpretation lies in the fact that all section in NS, 4. 1 begin with the exponent's views (purvapaksa) which Gautama then sets out to refute. It is hard to accept that only in the akasmikatva-prakarana this order is reversed, i.e. instead of stating the purvapaksa Gautama states his own view first and in the two aphorisms that follow he endorses it (as Chattopadhyaya suggests). 28. SSS, p. 36. The Sanskrit restoration by N. A. Sastri is not available to me. Bedekar has quoted a part of it (p. 10 n44). 29. The Sanskrit restoration runs as follows: yena suklikstah hamsah sukasca haritikstah/ mayuras citrita yena sa no vsttim vidhasyati// This sa (he) may mean svabhava (masculine) but I wonder if sa could in this context also suggest God. Verses parallel to it, of course, refer specifically to svabhava (see R. Bhattacharya, 2002, pp. 77-79). 30. Gloss on SK, v. 61, S. S. Sastri, p. 74. It should be noted that the last pada no longer speaks of occupation but of creation. 31. Trans. H. H. Wilson, p. 144. The last line of the verse is missing (kena suklikstah hamsah mayurah kena citritah in place of sukasca haritikstah is a minor variant). 32. Ibid., p. 145. Gaudapada in his comments on SK, v. 27 attributes the doctrine of svabhava to some other followers of Samkhya itself: "iha samkhyanam svabhavo nama kascit karanam asti." I do not know whom he has in mind.

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52 RAMKRISHNA BHATTACHARYA SAMBODHI 33. Gloss on SK, v. 27, pp. 167-68. 34. Gita Press ed. Trans. Swami Madhavananda, p. 423. 35. Anandasrama ed., p. 554. 36. See also Nilakantha's commentary on Mbh., Aranyaka. 32. 16-18, 32-37 (vulgate). 37. Cited in Chattopadhyaya (1969), p. 59. 38. On BS, 2. 133 (NSP ed.), p. 481; trans. In Chattopadhyaya, ibid. 39. SDS, ch. 1, (BORI ed.), pp. 12-13; trans. E. B. Cowell (Parimal ed.), p. 11. Sayana SDS, ch. 1, (BORI -Madhava also quotes a verse attributed to the svabhavavadins : The fire is hot, the water is cold, refreshing cool the breeze of morn; By whom came this variety? From their own nature was it born. (ibid.) . 40. Bhamation BS, 2.1.33: tasmad upapannar yadTcchaya va svabhavadva lilaya va jagat sarjanam bhagavato mahesvaratyeti (NSP ed., pp. 481-82). 41. Jamnagar ed., vol. 2, pp. 160-61. 42. See Dasgupta, vol. 2, p. 396. 43. See above. For a study of the focal position of svabhava in the Ayurvedic tradition, see Chattopadhyaya (1979), pp. 181-84. He refers particularly to CS, Sutrasthana, 1. 24 and 30. 44. On SS, sarirasthana, 1. 11, p. 340. 45. Phanibhusana Tarkavagisa flatly refuses to accept Dalhana's view on yadsccha (vol. 4, p. 184. 46. ASV, p. 12. 9-11; SKSVr, p. 14.22 47. For sources, etc. see Kulkarni. I have no access to Samantabhadra's Aptaminasa (sixth century), so I have followed Malavania's Introduction to Ganadharavada (Hindi translation), p. 128. 48. Quoted in Kulkarni, p. 16 n22. 49. Ibid., pp.16-17. 50. SVS ch. 2, w 186-88, pp. 51-52. Trans. mine. 51. Ibid., v. 191-93, pp.52-53. 52. Ibid., pp. 45, 53, "Tippani". Dixit thinks that the difference between svabhavavada and niyativada is of a minor nature (ibid. p. 8). See also Basham, p. 226. However, Basham's view that "svabhavarada was a small sub-sect of Ajivikism" (p.226) is, in my opinion, quite

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Vol. XXX, 2006 VARIOUS VIEWS ON SVABHAVA: A CRITICAL SURVEY 53 unfounded. The doctrine was not associated with any of the religious or philosophical schools known to us. 53. For a detailed exposition of Haribhadra's view, see R. Bhattacharya, 2001. 54. GV, 2. 25 (1643), p. 131. The verse is followed by a refutation of svabhavavada. Svabhavavada is again mentioned in 5. 237-45 (1785-93). 55. NM, ch. 3, pp. 387-88. The passage from the Br. Up. runs as follows; "The one of pure knowledge ( vijnanaghana), appearing out of these forms of matter, gets dissolved again only into them; there is no awareness (samjna) after death" (4. 5. 13). I have quoted from M. K. Gangopadhyaya's trans. in CIL, p. 157. Other translators of Br. Up., following Sankara's commentary, mostly offer a grabled version, presumably to dilute the materialist content of the passage. See also C/L, p. 114, where Gangopdhyaya writes *consciousness' for vijnanaghana. For SDS see the Parimal ed., p. 4. 56. NM, ch. 3, p. 388. 57. I. 4. 3. (on Nirukta, 1. 19), pp. 110-11. 58. SSi, Goladhyaya 5. 59. Sse, 15.2. 60. See R. Bhattacharya, July 2001, pp. 19-23. 61. See R. Bhattacharya, April 2001, pp. 179-184. 62. YT, 1: 382, vv 60-61. Abbreviation and Bibliography ABORI Annals of the Bhandarkar Oriental Research Institute, Poona. Anandagiri Comm. on Sankara's Comm. on Br. Up. Ed. K. S. Agasche. Poona : Anandasrama, 1914. ASVI Silanka. Acarangasutravstti. Re-ed. Muni Jambu vijayaji, Delhi: Motilal Banarasidass Indological Trust, 1979. Basham, A. L. History and Doctrine of the Ajivikas. Delhi : MLBD, 1981 (first pub. 1951). BC Buddhacarita by Asvaghosa. Ed. and trans., E. H. Johnston. Delhi : MLBD, 1978 (first pub. 1936). Bedekar, V. M. "The doctrines of Svabhava and Kala in the Mahabharata and other old Sanskrit works", Journal of the University of Poona (Humanities Section), No. 13, 1961.

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54 RAMKRISHNA BHATTACHARYA SAMBODHI Bhattacharya, Ramkrishna."On Lokayata and Lokayatana in Buddhist Sanskrit", ABORI, LXXIX, 1998 (b), pp. 231-235. Bhattacharya, Ramkrishna. "Svabhavavada vis-a-vis Materialism. A Re-view in the Light of Some Mahabharata Passages", Anviksa, vol. XVIII, 1999. Bhattacharya, Ramkrishna. "Lokayata and Lokayatana in Sanskrit Dictionaries", Indian Skeptic, vol. 12, No. 11, March 2000(a), pp. 15-18. Bhattacharya, Ramkrishna. "The Significance of Lokayata in Pali", Journal of the Department of Pali, University of Calcutta, vol. 10, 2000 (c), pp. 39-46. Bhattacharya, Ramkrishna. "The First Cause: Syncretic Bias of Haribhadra and Others", JJ, vol. 35, No. 34, April 2001, pp. 179-184. Bhattacharya, Ramkrishna. "Haribhadra's Views on Svabhavavada and the Lokayata", JJ, 36:1, July 2001, pp. 46-52. Bhattacharya, Ramkrishna. "The First Cause: Rivals of God in Ancient Indian Thought", Indian Skeptic, 14:11, December 2001, pp. 19-23. Bhattacharya, Ramkrishna. "The Mahabharata 12.224-30 : A Text-Critical Note", ABORI, vol. LXXIX, 2002 (b), pp. 153-163. Bhattacharya, Ramkrishna. "Verses Relating to Svabhavavada: A Collection", Sambodhi, 25, 2002 (c), pp. 75-90. Bhattacharya, Ramkrishna. "What is Meant by svabhavam bhutacintakah?, Halbfass Commemoration Volume (forthcoming). BhD Nilakantha. Bharatabhavadipa (Commentary on the Mahabharata). Ed. Pancanana Tarkaratna. Calcutta:Vangavasi, Saka 1826 (1904 CE). Bhisagratna, Kunjalal (trans.). The Sushruta Samhita. Varanasi : Chowkhambha, 1963. Bh. Pu. Sribhagavatam. Crit. Ed. K. K. Shastree. Ahmedabad: B. J. Institute of Learning and Research, 1997. Trans. and anno. by Ganesh Vasudeo Tagare. Part IV. Delhi: MLBD, 1988. BK Balakrida, in The Yajnavalkasmrti with the Commentary Balakrida of Visvarupacha, cd. T. Ganapati Sastri. New Delhi, 1982 reprint. Bodhi. Bodhicaryaavatara by Santideva. Ed. P. L. Vaidya. Darbhanga: The Mithila Institute, 1960. Brhatsamhita by Varahamihira. Ed. Avadha Vihari Tripathi. Varanasi: Sampurnanand Sanskrit Vishvavidyalaya, 1968 with (Samhita] Vivrti by Utpalabhatta. Brs

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Vol. XXX, 2006 VARIOUS VIEWS ON SVABHAVA: A CRITICAL SURVEY 55 Br. Up. Brhadaranyaka Upanisad. Gorakhpur:Gita Press, 2014 Sambat. Br. Up. Brhadaranyaka Upanisad. Trans. Swami Madhvananda, Calcutta: Advaita Ashrama, 1993. The Brahmasutra with Sankara Bhasya and Bhamati, Kalpataru and Parimala. Ed. Pandit Anantakrishna Sastri and Vasudev Laxman Shastri Pansikar. Varanasi: Chowkhamba Sanskrit Series Office, 1982 (reprint of the Nirnay Sagar ed.) Chattopadhyaya, Debiprasad. Indian Atheism. A Marxist Analysis. Calcutta: Manisha, 1969. Chattopadhyaya, Debiprasad. Science and Society in Ancient India, Calcutta: Research India Publication, 1979. Chattopadhyaya, Debiprasad. History of Science and Technology in Ancient India, Calcutta: Firma KLM, vol. 2, 1991. CAL Carvaka / Lokayata. Ed. Debiprasad Chattopadhyaya in coll. with Mrinal Kanti Gangopadhyaya. New Delhi: Indian Council of Philosophical Reasearch, 1990. CNTT Canakya Niti-Text-Tradition. Ed. Ludnick Sternbach, I.II, Hosharpur: VVRI, 1964. II.II (UR-Text, 1967). Curni Anon. Suyagandagasuttam. Ed. Muni Shri Punyavijayaji, AhmedabadVaranasi: Prakrit Text Society, 1975. Caraka Samhita. Ed. Vaidya Jadavji Trikamji Acarya. Varanasi: Chaukhambha Sanskrit Sansthan. 1984. Caraka Samhita. Jamnagar: Gulab Kunberva Ayurvedic Society. Dasgupta, Surendranath. A History of Indian Philosophy. Vols. 1-5. Delhi: Motilal Banarsidass, 1975. Deussen, Paul. Sixty Upanisads of the Veda. Trans. V. M. Bedekar and G. B. Palsule. Part I. Delhi, MLBD, 1980. DN Dighanikaya. Ed. J. Kashyap. Patna: Pali Publication Board (Bihar Government), Parts 1-3, 1958. DNC Dvadasaram Nayacakram by Mallavadisuri. Comm. by Simhasuri. Ed. Muni Jambuvijayaji. Bhavnagar: Jain Atmanand Sabha, 1966. EPU Eighteen Principal Upanisads. Ed. V. P. Limaye and R. D. Vedekar. Vol. I. Poona: Vaidika Samsodhana Mandala, 1958. GPV Gaudapada Vrtti on the Sankhyakarika. Calcutta: Jivananda Bhattacharya,

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RAMKRISHNA BHATTACHARYA SAMBODHI 1892. JM JRAS KA Gommatasara. Ed. Gadadharlal Jain Nyayatirtha and Srilal Jain Kavyatirtha. Calcutta (?): Jaina-Siddhantaprakasini-Samstha, n. d. Ganadharavada by Jinabhadragani. Comm. by Maladhari Ratnaprabha Vijaya. Ahmedabad: Sri Jaina Grantha Prakasaka Sabha, 1942. Hindi trans. (from the Gujrati ed. of Dalsukh Malvania). Jaipur: Prakrit Bharati Samsthan and Samyagjnana Pracaraka Mandala, 1982. Harivamsa. Critical edition. Ed. P. L. Vaidya. Poona: BORI, 1969. Vulgate edition. Ed. Pancanana Tarkaratna, Kalikata: Vangavasi, 1312 B. S. Hume, R. E. Thirteen Principal Upanisads. Oxford: Oxford University Press, 1951. Jain Journal, Kolkata. Jataka-mala by Aryasura. Ed. P. L. Vaidya. Darbhanga, The Mithila Institute, 1959. Trans. J. S. Speyer. Delhi: MLBD, 1982 (first pub. 1895). Johnston, E. H. "Notes on Some Pali Words", JRAS, 1931, pp. 565-592. Journal of the Royal Asiatic Society, London. Kautiliya Arthasastra. Ed. & trans. R. P. Kangle. Bombay: University of Bombay, Parts 1-3, 1965-72. The Kusumanjali-bodhani of Varadaraja Misra. Ed. Gopinath Kaviraj. Allahabad, 1922. Kulkarni, V. M. "Svabhavavada (Naturalism) : A Study", Sri Mahavira Jaina Vidyalaya Suvarna Mahotsava Grantha. Ed. A. M. Upadhye et al. Bombay, 1968. Lankavatara Sutra. Ed. Bunyiu Nanjio. Kyoto: The Otani University Press, 1923. Lokatattvanirnava by Haribhadra. Amadavada (Ahmedabad). Sri Hamsavijayaji Jaina Free Library, 1978 Vikrama Samvat (1922 CE). The Mahabharata. Critical edition. Ed. Vishnu S. Sukthankar et al. Poona: Bhandarkar Oriental Research Institute, 1933-66. Vulgate edition, Ed. Pancanan Tarkaratna, Kalikata, 1826 saka. Pratapachandra Roy (publisher). The Mahabharata. Calcutta: Bharata Press, 1885Samkhyakarika with Matharavrtti. Ed. Svami Divakarananda. Mandirbajar KB LIN Mbh. Mbh (trans.] MVI

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Vol. XXX, 2006 VARIOUS VIEWS ON SVABHAVA: A CRITICAL SURVEY 57 Niruktam NK NKP NM PseudoSankara. (West Bengal): Jagannath Barman, 1968. Niruktam. Durgacarya's Commentary. Ed. H. M. Bhadkamkar. Poona: BORI, 1985. Nyaya-kusumanjali by Udayanacarya. Ed. Srimohan Bhattacharya. Kolkata: West Bengal State Book Board, 1995. Nyaya-kusumanjali-prakasa by Varddhamanopadhyaya. Ed. Laxman Shastri Dravid. Benares: Chowkhamba Sanskrit Book Depot, 1912. Nyayamanjari. Parts 1-3. Ed. Gaurinatha Sastri. Varanasi: Sampurnananda Sanskrit Visvavidyalaya, 1982-84 (Cakradhara's Granthibhanga is also printed along with it). Nyayasutra. Die Nyayasutra's. Ed. Walter Ruben. Leipzig: Deutschen Morgenlandischen Gesellschaft, 1928. Nyayasutra with Vatsyayana's Bhasya, Uddyotakara's Varttika, Vacaspatimisra's Tatparyatika and Udayana's Parisuddhi. Ed. Anantalal Thakur. New Delhi: Indian Council of Philosophical Research, 1996-97. Pseudo-Sankara. Comm. on the Sv. Up. Ed. Durgacarana Samkhyavedantatirtha. Calcutta: Deva-Sahitya-Kutira, 1361 B.S. (1st published 1338 B. S.). Ed. Hari Narayan Apte. Poona: Anandasram, 1909. Pramanavarttikam by Dharmakirti with Manoratha Nandin's Comm. Ed. Swami Dwarikdas Shastri. Varanasi: Bauddha Bharati, 1968. Prasnavyakaranasutra. See Kulkarni. Radhakrishnan, S. The Pricipal Upanisads. Delhi: OUP, 1990. Roer, E. The Twelve Principal Upanishads, vol. I, Delhi: Nag Publishers, 1979 reprint. Saundarananda by Asvaghosa. Ed. E. H. Johnston (1928). Delhi: Motilal Banarasidass. Sankaramisra's Comm. on NK. Ed. Narendrachandra Vedantatirtha. Calcutta: University of Calcutta, 1964 (in two parts). Sarva-darsana-samgraha by Sayana-Madhava. Ed. Vasudev Shastri Abhyankar. Poona: Bhandarkar Oriental Research Institute, 1978. Trans. E. B. Cowell and A. E. Gough. Ed. K. L. Joshi. Ahmedabad-Delhi: Parimal Publications, 1981. Rangacarya, M. (ed. and trans.). The Sarva-(darsana]-siddhanta-samgraha of PV PVS Sau San SDS SDSS

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58 RAMKRISHNA BHATTACHARYA SAMBODHI Sankaracarya. Madras, 1909. SDSam Sadarsana-samuccaya. Ed. Luigi Suali. Calcutta: The Asiatic Society, 1905-14 (with TRD-with Manibhadra's commentary, Laghuvstti. Ed. Kamesvaranatha Misra. Varanasi: Chowkhambha. Shastri, S. S. S. "The Samkhaya Karika Studied in the Light of the Chinese Version" [by Paramartha). Bulletin of the Department of Indian Philosophy, No. 1, Madras, 1933. SK SKB SKSV SKV Sphsu Samkhyakarika by Isvarakrsna. See MVr. Sarkhya-karika-bhasya by Gaudapada. Ed. Jivananda Vidyasagar Bhattacharya. Kolkata, 1892. silanka. Sutrakstanga-sutravstti. Re-ed. Muni Jambuvijayaji, Delhi: Motilal Banarsidass Indological Trust, 1979. Samkhyakarikavrtti by 'Paramartha'. Trans. S. S. Suryanarayana Sastri. Bulletin of the Department of Indian Philosophy, No. 1. Madras. 1933. Sivapurana Vayaviya Samhita. Uttarabhaga. Ed. Pancanan Tarkaratna. Calcutta: Vangavasi. Samanna-phalasutta in DN, pt. 1. Samksepa sariraka by Sarvajnatma Muni. With the comm. by Nosimha Asrama. Ed. Surya Narayan Sukla. Benaras-Allahabad. Government Sanskrit Library, 1937. Samskepa sariraka with glosses by Agnicit Purusottama and by Ramatirtha. Ed. Ranganath Sastri. Poona:Anandasrama, 1918. Samskepa sariraka with a gloss by Madhusudana Sarasvati. Ed. Bhau Sastri Vajhe. Benaras: Chowkhambha, 1924. Susrutasamhita by Susruta. Ed. Vaidya Jadavji Trkanji Acharya. Varanasi: Chaukhamba Orientalia, (1980). Siddhanta-sekhara by Sripati with Makki Bhatta's commentary. Ed. Babuaji Misra. Calcutta: University of Calcutta, 1932. Suvarnasaptatisastra. An anonymous comm. on SK. Trans. into Chinese by Paramartha. Rendered into French by M. Takakusu and from French into English by S. S. Suryanarayan Sastri. Madras, 1933. Samhitavivsti by Utpalabhatta (Bhattotpala). See Brs. Haribhadra. Sastravartasamuccaya. Ed. K. K. Dixit, Ahmedabad: Lalbahai

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Vol. XXX, 2006 VARIOUS VIEWS ON SVABHAVA: A CRITICAL SURVEY 59 Dalpatbhai Bharatiya Sanskriti Vidyamandira, 1969. Sv. Up. Svetasvatara Upanisad. Ed. V. P. Limaye and R. D. Vadekar in Eighteen Principal Upanisads. Vol. 1. Poona: Vaidika Samsodhana Mandala, 1958. Sv. Up. Svetasvatara Upanisad with the commentaries of Sankara, Sankarananda, Narayana, and Vijnana-Bhagavat. Poona: Anandasrama, 1905. Tarkavagiaa, Phanibhusana. Nyaya Darsana Vatsyayana Bhasya (in Bengali). Parts 1-5 (1324-1336 BS). Calcutta: West Bengal State Book Board, 1981-89. TRD Tarkarahasyadipika by Gunaratna. Ed. Luigi Suali. Calcutta: The Asiatic Society, 1905-14. Tattvasangraha by santaraksita with Panjika by Kamalasila. Ed. Dvarikdas Sastri. Varanasi: Bauddha Bharati, 1968, 1981. TSDN Ten Suttas from Digha Nikaya. Sarnath, Varanasi: Central Institute of Higher Tibetan Studies, 1987. Wilson, H. H. (trans.). Iswara Krishna's The Sankhya karika, Trans. H. T. Colebrooke, with the Comm. of Gourapada. Calcutta: The Bengal Theosophical Society, 1887 TS (1888?) Yardi, M. R. The Mahabharata: Its Geneisis and Growth. A Statistical Study. Poona: BORI, 1986. Yasastilakacampu by Somadevasuri. Ed. M. N. Pandit Sivadatta and V. L. Panasikar. Bombay: Nirnay Sagar Prakashan, 1916. YT 000

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THE CONCEPT OF KAMMA IN BUDDHISM : A NEW PERSPECTIVE* RAMANATH PANDEY In Buddhism, the Kamma (Skt. Karma) - deed or action, has been considered most effective cause in settlement of future life of an individual. Although, most of the systems of Indian philosophy have similar view point about this peculiar contribution of deed in human life, in Buddhism, the existence of any permanent self has been denied. Therefore we find there some different logical interpretation regarding the transition of the result of Kamma in another birth. The Buddhist theory of Kamma gives more stress on individualistic, sociological and psychological explanation in the context of day today's problems in human life. In Buddhism, Kamma means what an individual inherits from himself in some previous state of existence, not that he inherits from his ancestors. Deeds of a being are the cause of its rebirth, and consequently of its continued existence, the whole existing universe of sentient beings has its origin in Kamma. Indeed, the original feature of Kamma is absolutely psychological one, since mental state of mind and strength of will of human being have most important role. There are basically two types of Kamma - citta-kamma - consciousness, and cetasika-kamma - related to the mind, but mental Kamma is the main base of all kinds of Kamma. In the Buddhist doctrine of Kamma the teaching of non-attachment, devotion and deprivation are also deeply considered with Kamma. Even after the worldly enjoyment, the desire of an individual cannot be ceased by any means. An individual performs his deeds because of tanha - craving or thirst or desire. Craving buildes this bodily house. Therefore an individual travels in this world which causes all kinds of suffering. * Paper presented in the Vth annual conference of the 'Indian society for Buddhist studies', Jaipur, Rajasthan.

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Vol. XXX, 2006 THE CONCEPT OF KAMMA IN BUDDHISM : 61 The most painful is birth again and again. An individual after understanding the real nature of the Theory of Kamma' may attain the extinction of desires, and becomes free himself from all suffering, being detached from worldly objects, by way of performing good deeds very carefully. According to this doctrine, an individual should employ himself only for good deeds and he should perform his acts after being vigilant and with self control. In Majjhimanikaya, it is stated that the purification of a person depends on deeds, right view, dhamma, conduct and best profession, and not by high lineage or wealth. Like other systems of Indian philosophy, Buddhists also believe in rebirth - patisandhi, but they do not believe in soul - atta (atma). According to them the main reason of deversified aspects around the living beings of the universe is Kamma, but not the God. Therefore, the Buddha has not given much importance to existence of any supernatural power like supreme soul (paramatma), heaven, hell, god, ghost and demon (pisaca), but, he advocated the humanism and scientific thoughts. In Buddhist doctrine of Kamma, the Pratityasamutpada, has very significant role as it is also called Kamma, and both are deeply correlated. In this theory of Kamma, not only Kamma, but the result of the deeds is also to be considered as Kamma, for example - it is in the use of saying that the good and evil deeds are waiting for the individual. The ripening of deeds that is the good and evil consequences in the present life of human acts performed in previous births means 'hetu-phala-vyavastha' in the context of Buddhist doctrine of Kamma. An aggregation of Kamma of the living being are the main asset in revolving of this - lokadhatu. The Mahayana tradition states that the origin of the world - loka, is from Kamma. Although the result of Kamma is one's own, it means the only doer can get the good or evil result, but there is a concept in Pali-nikayas of punyaparinamna or praptidana - transformation of good virtues of the individual. We can share with others only the result of our good deeds, not the result of evil deeds. Individualistic Aspects of the Kamma : The sublime feature of the Kamma is in its individualistic interpretation on various aspects. In Buddhism, everything is individual, suffering, emancipation, Samsara, Nibbana and even Kamma, all alike have their basis in the individual and are conditioned by the individual.2 Whatever may be the action of an individual, the

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RAMANATH PANDEY SAMBODHI root cause is merely his desire - tanha. In the situation of lack of the strength of will, he cannot perform anything even in his existence or being. In Buddhism, the whole universe is full of sorrow, and for the cessation from pain, one has to follow the right path, i.e. 'Eightfold Path' - ariya-atthangiko maggo3, but to follow this path is not so easy. If an individual being attentive towards his pains, properly understanding of their right causes, and has intention to remove them, follows the path of cessation, then only he may be free from suffering, otherwise he travels through many existence of births. Most painful is births again and again. Till the remaining of desires an individual comes into existence of birth, but whenever desires vanish, their causes do not remain for becoming. Therefore he does not travel through rebirth. Thus, among various causes of the existence of birth of an individual the root cause is his thirst(tanha) only. We also observe in our daily life that an individual has thirst for gaining various objects, in gaining he feels pleasure, and again he becomes painful for their protection, or has do fear for losing them, or again becomes painful to achieve more than that. So, an individual has stress in his mental state of mind in both situations - losing or gaining -pain or pleasure. In the clinic of the theory of Buddhist Kamma, there is only one remedy in the form of cessation of desire or strength of will, through this remedy one can remove his all kinds of stress - mental or physical, even from his daily life. As a matter of fact an individual comes into existence due to blemishes of desire, malice, delusion, sensual pleasure, hatred, arrogance and ignorance etc.. In Buddhist accomplishment, for removing the above blemishes, following the right path is essential, which is the 'Fourth Noble Truth'. the practice leading to the cessation of suffering dukkhanirodhagaminipatipada i.e. 'The Eightfold Path'.5 On this road, all eight parts are included in good deeds of action - kusalakammam. The Buddha has summed up that he proclaims only two things - suffering and cessation from suffering. In this path, virtuous conduct, meditative and intuitive state of mind is indispensable. As stated in Samyuttanikaya that an individual who is always accomplished with virtuous acts, wisdom and with properly concentrated mind, proper efforts for removing evils, obtaining goodness, and firmly determined, crosses the difficult worldly stream. This path may be followed by way of the three attributes - impermanence, sorrowfulness and non-self.: All things are impermanent, lacking in self or reality, and therefore unsatisfactory and

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Vol. XXX, 2006 THE CONCEPT OF KAMMA IN BUDDHISM : 63 sorrowful. They are impermanent because they are dependent or caused. These three are the characteristic of all phenomenal existence - origin, cessation and change of state.' In Visuddhimaggo, these are regarded as knowledge of natural order - anulomajnana, which assists an individual in removing fascination for objects from his mind. 10 This also helps in cessation of desire towards heaven, banishes the wish to obtain the objects for worldly enjoyment and removes the delusion for his body and brings him on right path. After that it depends on the highest enthusiastic person to follow the path very attentively for reaching his goal. According the Theory of Kamma', after cessation of thirst, an individual becomes free from rebirth. If an individual crossed all ten blemishes such as desire, delusion etc. in one race then he attains the position of arhatship, free from all kinds of confinement. 11 But, the one who could not become free in his first attempt then he has some more opportunities. He could be free by following the Path gradually. On the basis of the above concept, there are four categories of individual. The first one is Sotapanna - he has entered himself into the flow of stream and by entering in that he has to free sometimes. He practices the four 'Noble Truths' which is well instructed and well preached by deep intuition. He may have seven births before he reaches the other shore, i.e. Nirvana, but does not have eighth birth, even if he commits lot of mistakes. The second kind of individual is - Sakadagamino, who puts some more steps, and he, although does not completely destroy the human passion to overcome desire and malice etc. but weaken to some extent. In fact, a larger portion of human passion is destroyed, and he has only to pass through two more existence one in devaloka and other in the world of men. The third category of individual is the Anagamino, who is not reborn on earth or in a kama-loka, but passes to one of the five highest rupabrahmalokas, and thence attains Nirvana . The fourth one is Arhat - the perfect one and has reached the highest state from which Nirvana is perceived. These four kinds of individuals Sotapatti etc. are called arya and their paths are - ariyamaggo. Besides all these, a common or ordinary man is called Puthujano, in these one who is striving after his spiritual good is called Kalyana - puthujana. In this way, Buddha has given emphasis to follow the right path for the cessation of pain or sorrow. In Good deeds, 'Eightfold Path' and the teaching in the form of virtuous deeds, such as satipatthanas, the four sammapaddhanas etc., thirty seven constituents of true knowledge - Bodhipakkhiya-dhammas are also included. The attainment of thirty

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64 RAMANATH PANDEY SAMBODHI two physical characteristics or personal beauties possessed by the Buddha, as that his hands and feet were soft and delicate, his fingers tapering, there is a cakka mark on the soles of his feet, he is able to touch his knees with his hands without stooping etc. is due to good deeds.12 An individual may make his life prosperous by performing his good deeds. The Buddha whatever proclaimed about these deeds they and all other virtuous conduct of devouts and monks are included in highest point of good actions. The concept of the Bodhisattva is also based on virtuous deeds according to which completion of ten perfection such as virtue, charity-dana, uppekkha etc. in the position of the Bodhisattva become the Buddha. The Buddha called himself an activist and in-activist on the basis of good virtuous acts. An activist, due to performing good deeds of action, and inactivist by not performing evil deeds of action. The Buddha propounded the theroy of Kamma and called it Pratityasamutpada - Law of causation'- Bhavacakka - a well known formula, which sums up the principal causes of existence - twelve - remedy - dvadasanidana, in their order of succession. This forms a chain of causal sequence the first linking error and the last is suffering. Besides the chain of causation there is also a circle of causation. It is a causal origination. The Buddha called it Bhavacakko, and regarded as synonyms of Kammacakko, and called himself an atheist - anisvaravadin. He accepted Kamma as a cause of poverty and wealthy life of an individual. The existence in form of king or in form of a lay man - happiness or miserable life, depend upon good deeds.13 In the context of Vinaya - rule of discipline, an application or prohibition - vidhi-nisedha, of good and evil actions, are based on doctrine of Kamma. To follow the code and conduct depicted and mentioned in Vinayapitaka is called starting point, entrance point and chieftain in all of them.14 The Rebirth is assumed because of Kamma. The Buddha has uttered at the time of attainment of Enlightenment - Sambodhi, that the Kamma is the builder of this bodily house. It binds us to the wheel of existence which originates all kinds of suffering. Therefore, the most painful is birth again and again. The mind of an individual by performing virtuous deeds of action attentively, through right understanding of the real nature of Kamma, being free from all kinds of attachment, may become free from all aggregates, and desires may banish, and may free himself from all suffering. In this way an individual gets rid off from

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Vol. XXX, 2006 THE CONCEPT OF KAMMA IN BUDDHISM : 65 craving and may become free from all kinds of suffering. 15 The Buddha, after his Parinibbana by not electing any particular person as a leader of Baudha-samgha, and left behind on Dhammadayada (receiver of a portion of deeds), which shows deep faith in the form of Dhamma. 16 According to him he is only guide of the pathway, not the bestower of liberation. The various kinds of activities revolve by the deeds and even ripeness is also possible by deeds itself, Kamma causes rebirthin this way the whole universe revolves. 17 Thus, it is celarly evident that in the doctrine of Kamma, the appearance of the variegated form of the universe is the result of the Kamma, not the God or any other supernatural power. In the lack of Kamma, these variegated form of vividness and various kinds of activities are not possible. Otherwise, what is the reason or what is the cause that even in the existence of human being the form of each individual is inferior and superior. Someone seems long lived, short lived, suffering with severe disease, mild disease, ugly, beautiful, capable, incapable, poor, rich, fool, wise and intelligent. An individual whose mental state of mind is covered with the sinful acts such as murder, desire, anger, dislike, delusion and ego etc., he after the death leaving his body here takes birth in unhappy realms of existence - durgati, and on contrary to these by performing virtuous deeds like non desire, non dislike, non delusion and non proudness etc. in pleasure condition of existence - sugati.18 The Buddha used to know the future form of existence of an individual on the basis of his deeds. After knowing the real nature of Kamma, the Buddha said, O Cunda! you will be free from this travel after the detachment from anger, desire, dislike and delusion etc. An individual becomes Brahmin on the basis of his deeds but not by birth. If he is even outcast by birth he may attain Nirvana if he is mindful.19 According to him only good deeds may redempt not teaching. The Buddhist theory of Kamma is more practical, as here, more stress has been given to the deeds of action of an individual rather than prayer, worship etc., and only good deeds may cause of self redemption not the prayer.20 Indeed, this whole universe is controlled by the voluntary choices of human beings not by any supernatural power like Gods and Angels. The history of man is the total sequence of human lives, their decisions and experiences. The situation which each of us finds in the world when he enters it is due to the innumerable actions of men and women in the past; and we by our will and action measures, can determine what the next moment in history is going to be. "Thus, a heaven without a God, immortality without a soul, the purification

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66 RAMANATH PANDEY SAMBODHI without prayer concise his doctrine".21 The main object of the above discussion is that an individual should make right efforts for the settlement of his present and future life by performing good deeds because sinful act enriches gradually. Evil acts become exiting at initial stage only. "So long as evil deeds do not ripen, an evil doer thinks them like honey and becomes more distressed". 22 These kinds of individuals become tormented in both present world and another world, they do not attain peace and, in last go into hell. Therefore, one should never follow the wrong path. All objects for worldly enjoyment are inpermanent, keeping this idea in his mind one should perform good deeds of action. The person being mindfulness, practices meditation and intuitive state of mind he cuts thirstily matted hair.23 The same idea has conceal also in this statement that an individual should perform good deeds of action because it originated good thoughts and then only one impulse towards good deeds, banishes the attachment from objects of worldly enjoyment responsible for originating pain.24 Psychological Aspects : The original feature of this theory is absolutely psychological one because the expression and strength of will of mind of an individual play significant role in their all activities. The state of mind of an individual is basic cause of all deeds. The main reason behind performing deeds is vasana of an individual.25 The consciousness of doer is impulsive by desire * lobha, dislike - dvesa, delusionmoha, or non desire and non dislike and non delusion or not by any one of these.26 All the type of Kamma good-kusala, evil - akusala, and simple - avyakata (Skt.avyaksta) deeds too are mainly based on the state of mind of the individual. Therefore, the Buddha has basically divided in into two parts: Consciousness - cetana, and relating to the mind - cetasika, but the deeds performed by consciousness of mind is the main due to its volitional nature -sankalpavahi & bhavapradhana. It means will of mind or consciousness of mind is Kamma.27 As a matter of fact, that all actions whether they are mental, physical and verbal expressions are mainly based on mental acts i.e. will of mind only. Therefore, in Dhammpada it is stated that 'the mental natures are the result of what we have thought, are chieftain by our thoughts, are made up of our thoughts. If a man speaks or acts with an evil thought, sorrow follows him as a consequence, even as the wheel follows the foot of the drawer when the ox which draws the cart... . On the

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Vol. XXX, 2006 THE CONCEPT OF KAMMA IN BUDDHISM : other hand if a man speaks or acts with a pure thought happiness follows him in consequence like a shadow that never leaves him.28' It means, according to Buddhism vedana - sensation, samjna - conception and samskara - aggregation, these three skandhas are collectively termed as Dhamma. These are the result of vijnana - conciousness, which is called manas-citta. All these three are dominated by mind, governed by it, and made up of it. Here the mind is used in the sense of the whole content of consciousness. Manas in the sense of vijnana is the active thinking principle. Mental state of the mind of an individual becomes cause of pleasure and pain. Indeed, the Buddha has analysed the internal and spiritual part of a personality keeping the mind in the centre. There is great influence of thought on life of an individual and society. All that we are is the result of what we have thought. In one sense it is true that we live in a world of hard facts, but in a more important sense we live in a world of thoughts. By changing our thoughts we change our life and indirectly we change the character of the world. 29 These are also called the roots of the goodness - kusalakamma and roots of evil deeds - akusalakamma. All covetousness etc. are roots of evils or causes of evils. It means these are the basic causes of all kinds of evil deeds. In the same manner, all freedom from covetousness etc. are ground work of merit or cause of ground work of merit, and basic causes of all types of good deeds of actions. Besides good or evil minds there is one more kind - avyakata-citta.30 It means indefinite mind - an elementary substance from which all things were created. In this mind, rupa - four elements earth etc. and the whole universe based on them are included.31 The activities formed by four elements are causeless. It means in these formation the causes of covetousness, anger and ignorance are not included. In the same manner, the inherent property, beyond the six causes desire etc. of mind, and all activities impelled by inherent inclinations are included in the category of indefinite mind. This state of mind is considered indefinite or indeterminate mind - vyakata-citta. All nitya karma - usual acts and naimitya karma - occasional acts are included under this category. Thus, the Buddhist theory is absolutely psychological one as earlier stated that all activities of human being begins from the merely mental state of mind. If the mind of an individual is not good then his conduct will not be good and as a consequence the life will be painful. The mind of an individual is fickle and difficult to control, it wanders at will. It means that an individual whose mind is not restraint enriches affection, attachment, thirst and passion and again becomes

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68 RAMANATH PANDEY SAMBODHI painful. The main cause of this is that sense organs of an individual for gaining various kinds of objects for worldly enjoyment also become uncontrolled. Therefore he always wishes to get enjoyment, which is endless. In the Buddhism for the cessation from pain and cessation from causes of suffering, there is a road i.e. called the Ariyo atthangiko maggo. It is the way pointed out by the Buddha for escape from the misery of existence. In fact it is a virtuous life. All the creatures of this universe, on the psychological point of view are kammadayada - receiving of a portion or heritage of their own deeds, they are kammayoni - source of own deeds, and are kammapatisaranam leaning on own deeds. Therefore they are guided to think specially for being kammadayada, kammayoni, kammabandhu - kinsman of Kamma and kammapatisaranam 32 The Kamma only makes an individual deprived or elevated. Therefore, whatever sinful or good deeds, I will perform, I will receive the portion of result of own deeds because it removes the almost bodily, verbal and mental evils of conduct. The kammasvakiya means - one's own Kamma is the only individual's own property, all other objects may detach any time but, Kamma remains. The main concept of Kammadayada means that by performing good deeds of action I will lead a pleasure life and by evil deeds I will experience the painful life. The concept of kammayoni- means my source of origin is only Kamma. And according to kammabandhu - my real kinsman is Kamma because it is the only one who assists in adverse position, so it is a real kinsman. I may rely on my own Kamma only as it will protect me in my all kinds of situation of life is kammapatisaranam.33 Thus, the Buddha has presented an exclusive psychological feature of Kamma which gives special attention to the effect of Kamma in settlement of human life. Sociological Aspects: A sociological explanation of the theory of Buddhist Kamma, in the context of present days' problems of the human being, reveals that the performing of good deeds are radically beneficial in the sociological life. The prevalent evils of the present society can be prevented by good thoughts. According to the Buddha, the act of violence etc. caused due to thirst cannot be virtuous. An individual follows the evil path due to these acts only and he may be free from these evils through performing good deeds. In the society, against the prevalent evil traditions, if someone thinks to have good thoughts, then this is the duty of a virtuous person that he should make

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Vol. XXX, 2006 THE CONCEPT OF KAMMA IN BUDDHISM : 69 public or manifest them. Buddha says 'O Cunda! where someone acts with the violating state of mind we should be limpidly nonviolent.deg34 Thus, in the Buddhist theory, the deeds of an individual play very important role in the human society. Indeed, the Buddha liked very much cessation from pain and sorrow of mankind. Therefore, he urged to people for leading a real life. Moreover, instead of giving much importance to punya (good) and papa (evil), he stressed the need to strengthen will power for the purification of inner part of mind. 35 The Buddha never wanted that the concept of 'tit for tat' or 'blow for blow should be established or prevalent in the society because if the result of good and evil deeds will not be admitted then the characteristics of the Dhamma i.e. bahujana hitaya bahujana sukhaya will be vanished. There were some groups of people in the society at the time of the Buddha or even prior to him who did not believe in the result of good or evil deeds. In this situation, how can an exploited, poor, needy and weaker section of the society, be protected ? How those kinds of people can survive their lives. Probably, these were certain reasons to believe in the theory of rebirth by the Buddha. If the human pain is also due to some of their own Kamma, then the cause of suffering is present in this present world. The Buddha has never explained about the world, the combination of body in life and about the state after the attainment of Nirvana. In the Culamalukyasutta o Majjhimanikaya, 36 about ten such questions are discussed which have been left unexplained, replies of these types of questions are really not possible. The Buddhism is absolutely practical and scientific. According to Budhist doctrine there is suffering in this present world and the main cause of this is thirst. Therefore, the path of the Buddha is for the removing of this thirst, as to get rid of it is to be free from suffering (appam kammavipakajam bahutaram avasesam). The worldly pain is in this present world and there is carya of Bodhisattava's for their cessation because they have full faith in them that they will make free to them from their suffering by experiencing themselves their pains. This is the declaration of the devotee of the vow of Bodhisattvas that he himself experiences the worldly pain and let the whole world feel pleasure by performing the good deeds of the Bodhisattvas. 37 The thoughts of quality of goodness, unity and friendly ralations in the society is the base of this Buddhist doctrine of Kamma. The Buddha has classified mankind by Kamma and not by birth. Not by birth does one become a Brahmin or non Brahmin; by deeds one becomes a Brahmin or non Brahmin. In Dhammapada it is stated - Not by matted hair, not

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RAMANATH PANDEY SAMBODHI by lineage, not by caste does one become a Brahmin. He is a Brahmin in whom there are truth and righteousness. He is blessed."38 A farmer, labour, thief, armed person, beggar, king etc. all these are due to the results of their own deeds only. The creatures of the whole universe act according to their deeds. All creatures are based on their own deeds as chariot moves on the base of an axle. But, in respect of a sociological explanation of the Buddhist doctrine of Kamma, the most significant principle is Pratityasamutpada - 'The Law of Causation' which resulted the 'Theory of Sambhuyakaritva'. 39 It is the principle in which the various interrelated causes or situations are present in happening of all worldly events or activities. The various combinations of th or happenings determine the ethical or unethical values. The middle path of the uddha presents a specific direction towards morality, religion and philosophy, and also presents a middle lifestyle in which it tries to see a social economic system in a new perspective between enjoyment and extreme and sasvatavada - perpetualism or rahasyavada - mysticism, and materialism. As a matter of fact, the rising of an individual or society is possible by equality only. They are dependent on each other. As it is stated desire has very significant role in Kamma, the middle path stands in the opponent of this desire, while philosophy based on this desire are sasvatavada, and ucchedavada - eradicationalism. The perpetualistic view is imaginary and mysticiuos towards life which forms the faith of eternity in God, soul, castism etc. and principle of scriptural validity, purity of language etc.' Beingness is another form of desire which is eradicative view, its main view towards life is worldly enjoyment by which moralistic view cease to develop after one stage.40 The Buddha has given stress to avoid the two extremes : i) first view is the faith that the one who performs the deed experiences the result himself, and ii) the view that the one who acts the deed is other than the one who experiences the result. Middle path is a mobile view of life in the usage of which any individual, accomplishes the conduct, meditation and intuition by individual point of view4? and of all these the completeness of transcendental virtue by sociological view point. These kinds of dual usage reflects various ethical and sociological paragon. Doctrine of Kamma and Rebirth : Almost all the religions and philosophical traditions which accept rebirth,

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Vol. XXX, 2006 THE CONCEPT OF KAMMA IN BUDDHISM : 71 have discussed the doctrine of Kamma because Kamma and rebirth are deeply correlated. Buddhists do not believe in any permanent soul but admit rebirth. The Buddha was Kammavadin because he distincts the Kamma, as to past doctrines only those past actions which had not yet produced their results could be said in any sense to exist, but even these could not be considered as existing themselves in the same way as present doctrines. No future doctrines could be said to exit, so, he is called Vibhajjavadin (Distinctionists).42 He was against in-activity and he was supporter of theory of Kamma. He preached about acts of bodily virtuous deeds, verbal virtuous deeds and mental virtuous deeds. In Buddhism, only two elements are present - actions, and ripening of actions. Action produces rewards and rewards of action done in a former life produces Kamma, and hence rebirth from action. In this way present world continues, this is called world-cycle. According to Buddhism, continuous flow of lineage of mind gives new birth. Buddhist establishing the theory of non-soul and non-eternity presents the doctrine of rebirth in a new perspective. When Kamma abolishes then ripening of Kamma also ceases and they do not bring wife to births. Vissuddhimagga states that there is no doer of action and recipient of rewards. The virtuous Kamma i.e. samskara, cause to roll on, knowing in this form is right view only.43 Buddhas discussed his 550 previous births which have collected in the Jatakakatha (story of Jatakas). In other systems of Indian philosophy, after the death of an individual atta (atma) is considered to be an entity which abandons the aggregates - khandha, of one existence, but in Buddhism there is no such concept of atta exchanging them for the aggregates of another and which exists independently of the casual relationship between dharmas. In Buddhism, when an individual dies then five aggregates of presents life remain here only. The course into which an individual is to be reborn is largely determined by the nature of his deeds. It is called patisandhi44 . rebirth-linking of the present state with the immediately preceding state of existence or better state of becoming. Thus, the cause of rebirth is Kamma. An individual whose mental state of mind is covered with the evils of murder, desire, anger, dislike and proudness, he after the death leaving his body here takes birth in unhappy realms of existence - apaya or durgati. And in contrast to these by following good deeds like non desire, non dislike, non anger etc. in happy condition. The Buddhist tradition does not accept any real, lasting unity like atman behind the elements

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72 RAMANATH PANDEY SAMBODHI that make up an individual." Therefore, here we find an exclusive thoughts about the concept of rebirth. There are five aggregates or khandas, rupa -material body', vedand feelings, samjna perception, samskara - predisposition and vijnana - consciousness. The combination of these five is cause of beings. These five aggregates proceed to the place of rebirth, so these are called suffering or pain". The sensation springing from contact of the senses with outer world is vedana (of feelings), perception depending on contact of senses is samjna, the sense of all created things is predisposition samskara and consciousness is vijnana. When these five aggregates combine with vasana then they are called upadana-skandha and these cause rebirth. These five aggregates combine in the next birth by performing good and evil deeds in present life. When the Vasana or samskara completely destroy then these aggregates called skandha only otherwise upadanaskandha" because there is no possibility of rebirth again. After the attainment of arhat -position -the highest rank in Buddhist hierarchy the all created things are destroyed. The five aggregates remain till death of the individual who has attained the highest rank. But, samskara vanishes after the attainment of highest rank i.e. arhatship. At the time of death the aggregates of a sainthood dissolve in nirvana, which means five aggregates never combine." According to Buddhism the death indicates that moment when ripening of aggregates of new deeds begins in new conditions. In Milindapanho, if there is no one to pass from present body to the next, then he will be free due to not taking birth through his evil deeds, but if he will not come into existence of birth then will not be free. The course into which an individual takes another birth is determined by the effects of his good and evil deeds therefore he cannot be free from his evil deeds. Similarly, the rebirth occurs without passing anything from a body to another 50 It is clear from the above statement that deeds are the main cause of birth. After death everyone comes into existence of another birth in accordance with his own deeds in various origin. Indeed, the subtle process of deeds and ripening of deeds continue every moment due to tanha desire of an individual. Like a stream of a river, lineage of consciousness (cittasamtati) also flows continuously passing through various origins again and again.51 After death, accepting another life by an individual justifies the ripening of deeds Kamma-vipaka, of present life have to experience to its doer in this present life otherwise in next birth definitely, if it is not so, then an individual will not be responsible himself towards his deeds.

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Vol. XXX, 2006 THE CONCEPT OF KAMMA IN BUDDHISM : 73 After discussing the deeds and ripening of deeds it is maintained that there are various forms of Kamma, some deeds are Ditthadhammavedaniya-kamma, it is Kamma manifesting itself in this life, the Uppajjavedaniya-kamma in next birth, and, Aparapara-kamma produces results in any other birth after next birth. There are also some other deeds which do not produce results, these are Ahosi-kamma. On the other hand, Upaghataka- kamma is a kind of ablation offered in small portions at a time, it produces results by way of obstructing others deeds. According to Pali literature, an individual renews existence by performing sinful actions such as acting wrongly in the matter of the desires, i.e. a fornicator or adulterer etc. Kamesumithyacara etc. in brute creation, the realm of animals and abstinence from sinful actions in celestial origin. Those who are endowed with good conduct of good deeds, after the breaking up of the body after death, attain happiness, a heaven world, and those who are endowed with misconduct of evils, after the breaking up of the body after death, attain unhappy realms of existence like hell etc.52 The rebirth in the form of human beings is the result of good deeds. The result of completeness of ten perfections (Parmitas) like dana-paramita etc. is the rise of Buddhahood or enlightenment in this world. The series of Kamma and rebirth remains till the attainment of nirvana. After the attainment of nirvana, Kamma and rebirth both cease. In fact, ignorance is the main cause of performing deeds and all deeds of action form 'cycle of world' (samsaracakra) and whole of this always moves. Therefore, when the ignorance will disappear through knowledge then there is cessation of Kamma, and combining of all aggregates stops. He will not return again to birth, it means rebirth does not occur. Thus, it is quiet clear that the main cause of rebirth is ignorance which is mainly based on will of an individual. According to the Buddhist doctrine, rebirth does not occur by cessation of desire. The desire is will of mind which changes in the form of deeds by consciousness. Therefore the Buddha preached : 'cetanaaham bhikkhave kammam vadami'. In Buddhism, the experience of previous state of mind is also considered as rebirth. In the Pali literature specially in Vimanavatthu and Pettavatthu etc. we find the concept about the birth of Upasaka - Upasikas and Bikkhus-Bhikkhunis in the form of God. These concepts are based on good and evil nature of deeds. The human realms of existence is the only such existence in which attainment of Nirvana or emancipation is possible. An individual may be emancipated in the form of renewal in human-birth by his good deeds. There is no boundation of colour, caste, place, time, age, sex etc.

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74 RAMANATH PANDEY SAMBODHI The only thing is to perform good deeds properly and very carefully which is possible by following the eightfold path. All these are also elaborated in 37 Bodhipaksiya dharmas. Indeed there are several examples of accomplishment who made their deeds causeless or completely free from ripening after examining the good and the evil deeds. For the attainment of emancipation, it is essential to follow the path of conduct, meditation and knowledge. The Buddha used to know on the basis of deeds of an individual about the future existence of his birth. The Buddha after knowing the right nature of Kamma said that 'O Monk ! after the detachment from anger, desire, attachment, dislike etc., you will be free from this travel. On the basis of own deeds, an individual becomes Brahmin and not by birth. An individual, even if he is an outcast by birth, he may attain nirvana by mindfulness.53 One is promoting long life by means of good deeds. According to the Buddha only good deeds may be redemptive. Thus, the doctrine of Kamma of the Buddha is more practical, here much importance is given to own deeds of an individual rather than prayer, worship etc. Only good deeds may cause self - redemption not the prayer. 54 Result of Kamma and the Theory of Ksanikavada (Momentary) : As stated earlier that in Buddhist doctrine consciousness and deeds only are not Kamma but the result of Kamma, is also considered as Kamma. In doctrine of Kamma, results of deeds are one's own. It means only the doer can get the good or evil result. But there is a concept of punnaparinamna or praptidana in Palinikayas, which indicates transformation of good virtues of the individual. We can share with others merely the results of our good deeds and not of the evil deeds. The future life of an individual is the result of his own Kamma and not of his ancestors. In Buddhist theory about the transmigration from this body to another on ripening of Kamma, it is said that one who performs deeds does not experience their fruits, or one performs deeds and another experiences its result. According to the Buddhist concept, man is made of five aggregates - material body, feelings, perception, predispositions, and consciousness. At any given time man is but a temporary combination of these aggregates; for the khandhas are subject to continual change. An individual cannot be the same for any two consecutive instances. Whosoever performs deeds is changeable, so till the gaining of the result, in fact, he does not remain the same. It means although he has changed even then he is not completely different from earlier.

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Vol. XXX, 2006 THE CONCEPT OF KAMMA IN BUDDHISM : 75 Buddhist theory of Kamma is linked with the theory of momentary and Law of causation. All creatures and other substances are in a continual flow. Therefore an individual cannot be the same at any two consecutive instances. Only after completion of one moment, another moment starts, for example : after cessation of seed only sprout may arise. The sprout arising from seed cannot be the same seed but that is not quiet different from that because the qualities of seed transmigrate into sprout and cause some changes according to the firmness of land, water, air etc. In this way the Buddhist tradition deny any real, lasting unity such as atman behind the elements that make up an individual which is unchangeable because atma or pudgala is combine with the five aggregates and they do not have a separate existence from that. A small lighted matchstick may cause huge fire but no one can say that both fires are same or both are absolutely different from each other. In the same manner, a seed of mango fruit and the fruit of tree from that are not the same. Thus, in conclusion it is not justified to say that 'So karoti so patisamvedayati' or 'anno karoti anno patisamvedayati'. These both are the two extreme opinions. The Buddha, after avoiding these two, taught the doctrine of Pratityasamutpada- dependent co-origination, as the middle way between them which according to him is - the being who experiences the fruits of a deed in one life is neither the same as nor different from the being who performed that deed in a previous existence. The being who is reborn is neither the same as nor different from the being who dies in a previous existence. Theory of Karma and Karma-swatantrya In Buddhism, as we have seen earlier that deeds are consciousness, and bodily action and verbal-sound relating to the consciousness. It indicates the nature of self dependence of deeds. Most common classification of deeds - acts of body, acts of speech and acts of mind, all these three also indicate the same. This thought of nature of self dependence of deeds is not accepted by many systems. Those who have trust in God, they think that the God is only performing authority of deeds of creatures. According to the fatalists, it is the fate which impels to individual in deeds and causes pain and pleasures. The fate (daiva) here indicates sopntaneous - deeds (yadrksa-karma). It means we perform deeds without any cause or these are our puratana-karma - past acts. Our deeds of present life are consequences of deeds of previous birth. It is to be noted that if we are not

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76 RAMANATH PANDEY SAMBODHI independent then how can we perform sinful acts, if it all depends on fate, spontaneous acts or God or past acts then we are not independent. In Jatakamala five concepts have been refuted : i) All are causeless, ii) all are controled by God, iii) all are dependent on past deeds, iv) there is no rebirth, and v) All should obey the caste based duties. Yet, we should not have faith in the independence of own neighbour. In Anguttaranikaya,' when a Bhikkhu observes someone committing the crime towards him then he thinks that this fellow who abuses him is the receiver of a portion of old deeds.55 The theory of Kamma inspires an individual to be self-dependent. An individual makes himself evil by not doing own good deeds and becomes good by not performing himself evil deeds. All these depend on individual that how he wishes to make himself. No one else can make good to anyone 'For self is the lord of self; who else could be the lord ? With self well subdued a man finds a lord who is difficult to obtain.'56 In this manner, in Buddhism an individual is himself responsible for being good or evil. The person may set his present and future life pleasant and stress-free by performing his good ds. In this context of Buddhist theory of Kamma the doctrine of dependent coorigination - Pratityasamutpada, is most important. Infact it is very essential for proper and clear understanding of the theory of Kamma because the samskara is also included here in the sense of Kamma. It means, the deeds of previous birth is samskara. The results of good and evil deeds produced from ignorance cause ng of creatures in this universe. These good and evil acts are Samskara. Aggrergation depending upon ignorance, consciousness depending on aggregation and vijnana is sadavijnanakaya - six sense organs. Name and form depends on consciousness. This is called pancaskandha - five aggregates. Contact depending on the six organs of sense : sensation depending on contact, desire depending on sensation, grasping depending on desire, the process of becoming, old age and death depending on birth, sorrow, suffering, grief and despair arise, so, it is the origin of all this aggregation of suffering. 57 Thus, the Doctrine of Kamma can be properly understand by nature of causal chain of dependent co-origination which is also called Kamma, and with the present theory it is deeply correlated. This chain of dependent co origination gives a general survey of the causes of deeds and remedies for its annihilation. Through this theory a connection is made between the acts of deeds and after that experiencing of their fruits between ignorance and craving, on the other hand, and

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Vol. XXX, 2006 THE CONCEPT OF KAMMA IN BUDDHISM : 77 rebirth on another. Rebirth thus conditions rebirth. According to this theory in gaining result of deeds there is not only one reason, but there are several other elements also such as place, time, society etc. The Buddhist teaching of Pratityasamutpada has been clarified by Nagarjuna by way of Sunyata - nihilism. The nihilism is the cause fullness and Law of 'Transition'. The proper understanding of nihilism for worldly affairs is essential like other world's affairs. Nagarjuna has seen all activities of this world and others very carefully and he found that theories are dependent on each other to their transitional existence. Whatever state of a being is used, all are dependent entities. But the real is beyond the being because dharmas have neither origination nor annihilation. Origination and annihilation are for use only. Indeed, when the same element in the flow of transition, changes in another form, if that form is useful to us then we say that it is originated otherwise if it is useless for us then we say it is annihilated. Prior to Nagarjuna, Sramanas and Brahmins were giving more stress on liberation. For the liberation they preached about cessation from desire. Nagarjuna examined this teaching and its prevalent inclination. He observed that even after detachment from worldly affairs for the attainment of deliverance, they do not become free from desire. The person by surpassing the desire accuinulates and brings together many things but those whose desire is towards deliverance they are more anxious towards accumulations and bring together many things. According to Nagarjuna 'the persons who think that by withdrawing the organs of sense and perception from the outer world, they will attain anything which they have conceived, they are entrapped with a very big desire'. But the Buddha and his followers not only denied the eternity of self or soul but they did not accept anything eternal. Of course they accepted the theory of rebirth, result of deeds, heaven - hell, liberation etc. Although they have given some new perspective in that recognition but they could not compromise with the eternity of self. The basic concept of the Buddhist theory of Kamma is in its universal applicability which is summed up in the following thoughts of Dhammapada : Not to perform evil or sinfull acts, to practice virtuous deeds, to purify one's heart58 - these three maxim represent the essence of the teachings of the Buddhas of all ages'. This is the real aspect behind the theory of Kamma. Its teachings are the immortality of deeds and the inevitability of moral responsibility for an individual, family, society and country.

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78 RAMANATH PANDEY SAMBODHI References : 1. kammam vijja sa dhammm ca silam jivitamuttamam. etena macca sujjhanti, no gottena dhanenavati - Majjhimanikayo - anathapindikovada suttam, Vipasyana Visodhana Vinyasa - Igatpuri, 1998, pg.-314, Anguttaranikaya, 2.Devaputtasamyuttam - 1.1.101, Ibid-pg.-6768, Samyuttanikaya, Jetavanasuttan, 1.48.61, Pali Publication Board,(Bihar Gov.).Bhikkhu J.Kashyap, 1951, pg. 32. 2. Kamma - Buddhist Essays by Paul Dahlke - trans, from the German by Bhikkhu Silacara, Macmillan and Co.Limited, London, 1908, pg.-112 3. arogyaparama labha, nibbanam parama sukham atthangiko ca magganam, khemam amatagamina,nti -Majjhimanikayo - Magandiya-sutta, 25.3.1. 1, Vipasyana visodhana-vinyasa-Igatpuri,1998,p.186 4. -n'atthi khandhadisa dukkha n 'atthi santiparam sukham - The Dhammapada - sukhavaggo-202, with introductory essays, Pali text with English trans, and notes by S. Radhakrishnan, Geoffrey Cumberlege, Oxford University Press, London, New York, Toronto 1950, pg.-126 5. dukkham dukkhasamuppadam, dukkhassa ca atikkammam, ariyan ca atthangikan maggam, dukkhupasamagaminam Ibid, Buddhavagga-191, pg. 121 6. seyyathidamsammadihi, sammasankappo, sammavaca, sammakammanto, sammaajivo, sammavayamo, sammasati, sammasamadhi - Majjhimanikayo -3.2.137, p. 118, 7. sabbada silasampanno, pannava susamahito, Samyuttanikaya- pg. 51 8. sabbe sarkkhara anicca'ti-sabbe sarkkhara dukkha'ti - sabbe dhamma anatta'ti- yada pannaya passati atha nibbindati dukkhe, esa maggo visuddhiya - Dhammapada -277-279, pg. 146 9. Anguttaranikayo - iii(41) 10. -tikkhatarati anulomananuppattiya paccayo bhavitumsamatthabhavena satisayam tikkha sura.- sankharan- amvicinanepi majjhattabhu tasankhe rupekkha panna uppajati - aniccati va sammasitva bhavanga otaratiti- aniccadisu - (Visuddhimaggo-21-128-133) 11. ye ariyasaccani vibhavayanti gambhira-pannena sudesitani, kincapi te honti musappamana na te bhavam atthamam adiyanti. Ibid 12. -' imassa kammassa katatta idam lakkhanam patilabhati'ti - Dighanikaya - 7. Lakkhanasutta- pg. 106-108, 'khattiyopi kho, - samanopi kho, vasettha, kayena samvuto vacaya samvuto manasa' samvuto sattannambodhipakkhiyanam dhammanam bhavanamanvaya dittheva dhamme parinibbayati - Aggannasutta- Bodhipakkhhiyabhavana.

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Vol. XXX, 2006 THE CONCEPT OF KAMMA IN BUDDHISM : Vipasyana-visodhana-vinyasa - Igatpuri, 1998, 4-pg 13. evamevam manussesu, yo hoti sethasammato. so ce adhammam carati pageva itarapaja. sabbam hattham dukkhamseti, raja ca hoti - Arguttaranikaya - Adhammikasutta - 1.4.70, pg. 88 14. adimetam mukkhametam pramukhametam kusalanam dhammanam - Vinayapitaka pg: 75 15. anekajatisamsaram sandhavissam anibbisam. gahakarakam gavesanto dukkha jati punappunam. gahakaraka ! dittho' si, puna gehan na kahasi sabha te phasuka bhagga, gahakutam visankhitam visankharagatam cittam tanhanam khayam ajjhaga, The Dhammapada - 153-154, pg. - 110 16. Ibid - introductin, pg. 40-42 17. kamma vipakavattanti vipako kammasambhavo, kamma punabbhavo hoti evam loko pavattatiti - Vibhanga - 42/43 18. Itivuttaka - cittasutta, duttha-sutta & sakkara-sutta. 19. Dighanikaya - 3/4 - aggannasutta, Dhammapada - Brahmanavaggo * 11, Pg. - 180 20. akammam hetam jinaputtanam yadidam puja. sammasam, samkha kilesa yuddhasadatthamaniyujjana. Milindapanho, Dighanikaya - 2/3 - Mahaparinibbanasutta 21. Dhammapada- by Radhakrishanan - Introduction - pg. - 39 22. madhuva mannati balo yava papam na paccati, yada ca paccati papam atha (balo) dukkham nigacchati. Dhammapada-69, pg. - 81 23. silepatittha naro sa panno cittam pannanca bhavayam, atapi nipako thikkhu so imam vijataye jatanti - Visuddhimaggo . ahuneyyabhavadisiddhikatha pg.351 - Samyuttanikaya 1 / 13. 24. Dhammapada - by Radhakrishanan - Introduction - pg.-43 25. Vasana, is an impression remaining unconsciousness in the mind from past good or evil actions and hence producing pleasure or pain, Abidhanappadipika, edited by Waskaduwe Subhuti, Colombo, 1863, see Dictionary of the Pali language - Robert Caesar Childers, London, P.551 26. lobhajam dosajanceva, mohajancapaviddvadsu, yam tena pakatas kammam, appam va yadi va bahum.idheva tam vedaniyam, vatthu annam na vijjati Arguttaranikayo, Varanasi, 1988, pg.136

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80 RAMANATH PANDEY SAMBODHI 27. cetanaham bhikkhave kammam vadami, cetayitva hi kammam karorti kayena vaca manasa va - Anguttaranikaya - tatiyo bhago - pg.-120, Atthsalini p.-13. 28. manopubbangama dhamma manosettha manomaya, manasa ce padutthena bhasati va karoti va tato nam dukkham anveti cakkas va vahato padam. manopubbangama dhamma manosettha manomaya, manasa ce pasannena bhasati va karoti va tato nam sukham anveti chaya va anapayini - Dhammapada, pg.-58-59 29. Dhammapada-Yamakavaggo-notes by Radhakrishnan, pg.58 30. avyakrtam=uttararahitam, akathitam-aniscittam - Abhidharmakosa - 5:21 31. rupa designate the material or physical elements and attributes of the individual. rupakhandho is the first of the khandhas: it consists of twenty eight subdivisions enumerated - Hardy, Dict. of Pali - Childers, pg.- 405 32. kammassaka manava satta kammadayada, kammayoni kammabandhu kammappat isarana kammam satte vibhajati ydidam-hinappanitatayati. Majjhimanikayo- tatiyobhago uparipannasapalli - 5. Culakammavibhan-gasuttam, Vippassana Research Institute, Igatpuri,1998, pg. 250 33. kammassa dayadoti kammadayado, kammani mayham dayjjam santakanti attho. kammam mayham yoni karananti kammayoni. kam mam mahyambandhuti kammabandhu, kammanatakoti attho. kamman mayham patisaranampatitthatit kammpatisarano. tassa dayado bhavissamiti attho. Ibid 34. -- idha kho pana vo, Cunda, sallekho karniyo . parevihissaka bhavissanti, mayametha avihimsika bhavissama' ti sallekho karanyo - Majjhinianikayo- 8, sallekkha-sutta - Pg.-53 35. gabbham eke upapajjanti nirayam papakammino, saggam sugatino yanti parinibbanti anasava - Dhammapada - 126 36. Majjhimanikayo - culamalukyasuttam- 3/2.2/124-128,pg. 197-202 37. yatkincijjagato dukkham tatsarvam mayi pacyatam, bodhisatvasubhaih sarvaijagatsukhitamastu ca. 38. na jatahi na gottena na jacca hoti brahmano, yamhi saccam ca dhammo ca so sukhi, so ca brahmano. Dhammapada: Brahmanavagga-393, Pg.180 39. Bauddha Dharma Aura Marksavada - Bauddha Dharma aoura Marksvada: virodha evam Sambhavanayen by Ramkarana Sharma Varanasi, pg.41

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Vol. XXX, 2006 THE CONCEPT OF KAMMA IN BUDDHISM : 81 40. Samyuttanikaya-Vachagottasutta-2.76, 2.19, see- Karma and Rebirth in Classical Indian traditions by Wendy Doniger O'flaherty - Motilal Banarsidasa - Delhi-1983, pg.-166 41. 'sabbe sankhara anicca' ti yada pannaya passati, atha nibbindati dukkhe, esa maggo visuddhiya. 'sabbe sarkhara dukkha' ti yada pannaya passati, atha nibbindati dukkhe, esa maggo visuddhiya. 'sabbe dhamma anatta' ti yada pannaya passati, atha nibbindati dukkhe, esa maggo visiiddhiya . Dhammapada - maggavoggo - 277-279, pg.-146 42. All those schools of Buddhism which make the distinction of doctrines in time into two categories, those which 'exists' and those which do not 'exist', are sometimes called Vibhajyavadins, 'distinctions', as opposed to the Sarvastivadins (the Mahasamgha and Vatsiputriya Schools were distinctionists, like the Sthaviravadin). Indian Buddhism - A.K. Warder, MLBD, 1980,p.274 43. kamma vipaka vattanti, vipako kammasambhavo, kamma punabbhavo hoti, evam loko pavattatiti- Visuddhimaggo - kankhavitaranavisuddhiniddesa, pg.-236 Visuddhimaggo - part-II, Pg.-205 44. Entering the womb in a new exictence, -Dictionary of the Pali language. R. C. childers, Pg. 368 45. cattaro me, Ananda, puggalo santo samvijjamana lokasmim. katame cattaro? idhananda, ekacco puggalo idha panatipati hoti, addinnadayi hoti. so kayassa bheda param marana apayam duggatim vinipatam nirayam upajjati. 'idha panananda, ekacco. so kayassa bheda paras marana sugatim sagga lokam upapajjati. Majjhimanikayo -6. Mahakammabibhangasutta-pg.258 46. for detail discussion on 'Kamma and Anatta Thought in early Buddhism' please see - Linguistic Approach to Buddhist Thought by Genjum H. Sasaki- Motilal Banarsidas Publishers Private Limited, Delhi, 1992, pg. 24-42 47. panicaime, bhikkhave, upadanakkhandha, katame panca? rupupadanakhandho, vedanupadanakkhandho, sannupadanakhandho, sankharupadanakkhandho, * vinnanupadanakkliando, - ime kho, bhikkhave, pancupadanakkliando, * Anguttaranikaya p.-263 48. When a man dies his khandhas perish, but by the force of Kamma a new set of khandhas instantly starts into existence. This is true, but the Kamma strictly speaking works through

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82 RAMANATH PANDEY SAMBODHI Upadana, which is the immediate cause of renewed existence, while Kamma is the abiding cause. The khandhas are generally called upadanak-khandha Childers, Pg. 525 49. santam tassa manam hoti, santa vaca ca kamma ca, sammadanna vimuttassa upasantassa tadino. assaddho akatannu ca sandhicchedo ca yo naro, hatavakaso vantaso sa ve uttamaporiso - Dhammapada - arihasntavaggo-96-97 50. Milindapanho- 46-48,72 51. -bhavo, bhaveti.bhantevuccati.kittavata nu kho, bhante bhavo hoti' ti? 'kamadhatu vepakanca, anandam kammam nabhavissa api nu kho kamabhavo pannayetha ti? $ no hetam, bhante Siti kho, anandam, kammam khetam, vinnanam bijam tanha sneho. avijja nivarananam sattenan tanhasamyajananam hinaya dhatuya vinnanam patitthitam evam ayati punabbhavdbhinibbatti hoti - Aaguttaranikayo - Anandavaggo - pp. 254 - 255. 52. Majjhimanikayo - 3, 6.Mahakammavibhangasutta - 3.4.301 - pg.259 53. na jatahi' na gottena na jacca hoti brahmano, yamhi saccam ca dhamo ca so sukhi, so ca bramano. Dhammapada - Brahmanavagga-393, pg.180 54. Dighanikaya - 2/3 Mahaparinibbanasutta 55. - so navanca kammam na karoti, purananca kammam phussa byantikaroti. sanditt-hika nijjara akasiatvinhuhiti Anguttaranikaya - Anandavaggo - p.-251-252 56. atta hi attano natho ko hi natho paro siya attanava sudantena natham labhati dullabhiam. Dhammapada - 12/4 57. --tatra, bhikkhave, ye te samanabrahmana evam vadino evam ditthino tyam kincayam purisapuggalo pat-tsamvedeti sukham va dukkham va adukkhamasukkham va sahbam - tamissaranimanahetu' ti, ttetyaham evam vadami ti' tenahayasamanto panapatino bhavissanti-issarimmanahetu,- Anguttaranikayo - (patthamobhago) - mahavaggo - Pg. 202-203 58. sabba papassa akaranam kusalassa upasampada, sacittapariyodapanam evam buddhanam sasanam - Dhammapada, 14/5 DO

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PUMSKOKILAKUJTA IN KALIDASA SUSHMA KULSHRESHTHA & ABHA KULSHRESHTHA sAkUtamadhurakokilavilAsinIkaNThakUjitaprAye / zikSAsamaye'pi mude ratalIlAkAlidAsoktI // Dipasikha Kalidasa, a peerless poet par excellence, was acquainted with and affluent in various systems of Philosophy, several schools of religious beliefs, Politics, Economics, Dramaturgy, Erotology, Music and Fine Arts and Plantscience too. Just as the works of Kalidasa abound in numerous references to Philosophy, Musicology, Erotics etc., in the same way multiple references to more than 50 birds and animals adorn his works. Among the birds, the male cuckoo is the most famous for his sweet voice and singing. In the spring season, quarters are filled with the melodious singing of male and female cuckoos. Sanskrit literature is laden with the sweetness of the music of cuckoos. Each and every intricacy with regard to the music of the cuckoo is found in the works of Kalidasa. In the present paper, an attempt is made to bring forth the expertise of Kalidasa in music of birds particularly of the cuckoo. cUtAGkarAsvAdakaSAyakaNThaH puMskokilo yanmadhuraM cukUja / manasvinImAnavighAtadakSaM tadeva jAtaM vacanaM smarasya // Among the birds, the male and the female cuckoos are the luckiest and the most famous ones for singing. The poetic eulogy showered on the sweet notes of music is that of the male cuckoo, which is a zoologically proved fact and was known to our magnificent poet. For the music of the male cuckoo, he very adeptly uses the term puMskokilakUjita. paJcama, the fifth note of music is generated from the throat of artist? In spring, the king of seasons, mango trees are full of mango sprouts. The male cuckoo feasts on these and by sipping the fresh juice of these

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84 SUSHMA KULSHRESHTHA & ABHA KULSHRESHTHA SAMBODHI sprouts, he sings sweetly with an impassioned throat. This is his melodious music which becomes Cupid's eloquent mandate empowered to break down the pride of the high-minded damsels. Here the word 2014 denotes various meanings-(i) a throat tinged with passion; (ii) a throat clear on account of the astringency of the mango-sprout; (iii) a throat which has become reddish brown by the juice of mango-sprouts, (iv) a throat which is a (fragrant) and hence capable of producing sweet sounds.3 Ladies having a proper sense of their honour are called H ai (Highminded ladies). When a lady's lover is attached to another woman, the wrath generated out of jealousy is called mAna : strINAmIAkRtaH kopo mAno'nyAsaGgini priye / / As soon as the high-minded ladies listen to the sweet notes uttered by the male cuckoo, they at once give up their HF with regard to their sweet hearts as if they have been directed by the eloquent command of the God of Love : kokilakUjitazravaNAnantaraM smarAjJaptA iva mAnaM jahurityarthaH / / Now in a single verse, we come across the poet's high expertise in the science of love, science of seasons, science of trees, science of birds and science of music. tyajata mAnamalaM bata vigrahairna punareti gataM caturaM vayaH / parabhRtAbhiritIva nivedite smaramate ramate sma vadhUjanaH // King Dasaratha is celebrating the spring festival along with his beloved damsels. At the cooing of the female cuckoos in the spring season, it appears as if they are instructing the royal dames in the science of love propounded by Cupid Himself. "Give up mana, abandon quarrel as the prime of youth once gone does never return.' Having understood and followed this command obtained from the music of the female cuckoos, the damsels of King Dasaratha enjoyed fully. In 140 (4. the beauty of yamaka can be enjoyed. Listening to the sweet singing of the ale cuckoos, the libido of the dames was aroused and they at once plunged themselves in love-sports : kokilakUjitoddIpitasmaraH strIjanaH kAmazAsanabhayAdivocchRGkhalamakheladiti bhAvaH /

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Vol. xxx, 2006 PUMSKOKILAKUJITA IN KALIDASA 85 Parabhrta, the female cuckoo is the loving friend of the damsels as they offer their body (own self-persona) to their lovers. Poet Magha expresses this idea in the following verse which is definitely based on the views expressed by Kalidasa in the above-quoted two verses : priyasakhIsadRzaM pratibodhitAH kimapi kAmyagirA parapuSTayA / priyatamAya vapurgurumatsaracchidurayA'durayAcitamaGganAH // Magha has very adeptly painted the beauty of yamaka in 'grensge'. The male cuckoo gets intoxicated by sipping the fresh juice of the mangosprouts. His libido is aroused and he kisses his beloved darling : puMskokilazcutarasAsavena mattaH priyAM cumbati rAgahaSTaH / By sipping the liquor made of fresh juice of the mango-sprouts, its throat gets tinged with passion and the male cuckoo begins its sweet music. The male cuckoo's sweet notes, the pleasant evenings, the moon beams, the fragrant breeze, humming of intoxicated swarms of blackbees and the drinking of wine at nightall this is elixir (panacea) to Cupid (Love) : ramyaH pradoSasamayaH sphuTacandrabhAsaH puMskokilasya virutaM pavanaH sugandhiH / mattAliyUthavirutaM nizi zIdhupAnaM sarvaM rasAyanamidaM kusumAyudhasya // deg The conqueror of the world is Kama. Just as kings have at their disposal the bards who praise them and eulogise them, similarly cuckoos are the bards of Kama. They are the court singers of Kama whose prime duty is to sing eulogy of their lord. In the concluding verse of ktusamhara, the sovereignty of Kama is described with a wish that may the Bodiless one (Cupid) in the company of his beloved friend spring shower happiness on all, whose bards are the sweet-singing cuckoos : AmrImaJjulamaJjarIvarazara: sat kiMzukaM yaddhanu yasyAlikulaM kalaGkarahitaM chatraM sitAMzuH sitam / mattebho malayAnilaH parabhRtA yadvandino lokajit so'yaM vo vitarItarItu vitanurbhadraM vasantAnvitaH // 19

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86 SUSHMA KULSHRESHTHA & ABHA KULSHRESHTHA SAMBODHI Being the bard of Kamadeva, the male cuckoo is adept in music. It renders alapa, the elaboration of musical notes. Alapa is a technical term of musicology which means the presentation of any raga through elaboration of musical notes. The grand season spring is attractive with the sweet music of cuckoos. Kalidasa wishes that may the spring shower happiness on all ! malayapavanaviddhaH kokilAlAparamyaH surabhimadhuniSekAllabdhagandhaprabandhaH / vividhamadhupayUthairveSTyamAnaH samantAd bhavatu tava vasantazreSThakAlaH sukhAya // 12 The god of love Kamadeva is Puspabana. He is so called as he is supposed to use five flowers as his arrows. The flowers are Aravinda (red lotus), Asoka (Jonesia asoka Roxb), Cuta (mango-blossom), (Navamallika (Jasminum sambac) and Nilotpala (blue lotus) : aravindamazokazca cUtaM ca navamallikA / nIlotpalaJca paJcaite paJcabANasya sAyakAH // 3 According to some authorities, the following are the names of the arrows of Kama : Sammohana (causing delusion), Unmadana (causing excitement). Sosana (drying up), Tapana (heating) and Stambhana (paralysing). The cooing of cuckoos brings information of Kamadeva's arrow of mango-blossom. At the advent of spring, when mango-trees are laden with fresh manjaris, the male cuckoo sips its fresh juice, its throat gets intoxicated and it begins its music. Thus, it pierces people with mango-blossom-arrows. When Kama is reduced to ashes by Siva, his sweet-heart Rati laments thus : 'O Kusumayudha ! Say, by whom will the fresh blossom of mango-tree, the beautiful stem of which is reddishgreen and the sprouting of which is proclaimed by the notes of the male cuckoo, be now used as his arrow ? : haritAruNacArubandhanaH kalapuMskokilazabdasUcitaH / vada samprati kasya bANatAM navacUtaprasavo gamiSyati // 14 Kalidasa is of the firm belief that the voice of the cuckoo becomes clear and sweet when it tastes the mango-sprouts. Hence, the melodious voice of the cuckoo indicates the presence of mango-blossoms.

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Vol. xxx, 2006 PUNSKOKILAKUJITA IN KALIDASA 87 Commentator Mallinatha also says : kalapuMskokilazabdena puruSakokilanAdena sUcito'numApitazcUta carvaNakAryatvAtkalazabdasyeti bhAvaH / 15 The sweet notes of cuckoos are the great helpers of the spring season. It utilizes them in arousing libido in damsels. Listening to the sweet tones produced by cuckoos, the minds of maidens are filled with a sweet piercing pain. Kamadeva possesses five flower-arrows. His bosom friend spring also possesses arrows in the form of sweet notes of cuckoos and intoxicated black-bees, blossomed mangotrees and charming Karnikara flowers with whose help he pains, so as to arouse love in the minds of proud dames : samadamadhukarANAM kokilAnAJca nAdai kusumitasahakAraiH karNikAraizca ramyaH / iSubhiriva sutIkSNairmAnasaM mAninInAM tudati kusumamAso manmathoddIpanAya // 6 Here, the poet has aptly used the word nada, a technical term of musicology. Like the musical nada, the effect of kokilanada is also wonderful. Intoxicated with joy, when the male cuckoo begins its music of sweet notes, the minds of youths are at once attracted to young damsels. Similarly, the hearts of house-ladies also get perturbed listening to the sweet notes of male cuckoos : kiM kiMzukaiH zukamukhacchavibhirna bhinnaM kiM karNikArakusumairna kRtaM na dagdham / yatkokilaH punarayaM madhurairvacobhi ___ yUMnAM manaH suvadanAnihitaM nihanti // puMskokilaiH kalavacobhirupAttaharSeH kUjadbhirunmadakalAni vacAMsi bhRGgaH / lajjAnvitaM savinayaM hRdayaM kSaNena paryAkulaM kulagRhe'pi kRtaM vadhUnAm // 17 With golden girdle-strings dangling on their waists and necklaces adorning their breasts, their slender bodies languishing due to Cupid's intensity, damsels with the help of the sweet notes of cuckoos and blackbees, forcibly distract the

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88 SUSHMA KULSHRESHTHA & ABHA KULSHRESHTHA SAMBODHI minds of men in the month of caitra : AlambihemarasanAH stanasaktahArAH kandarpadarpazithilIkRtagAtrayaSTyaH / mAse madhau madhurakokilabhRGganAdai ryo haranti hRdayaM prasabhaM narANAm // 8 Beholding the mountains, the regions of whose summits are resonant with the sweet notes of delighted cuckoos, people experience great pleasure : nAnAmanojJakusumadrumabhUSitAntAn hRSTAnyapuSTaninadAkulasAnudezAn / zaileyajAlapariNaddhazilAtalAntAn dRSTvA nataH kSitibhRto mudameti sarvaH // 19 The importance of the sweet music of cuckoos is enhanced by the spring breeze. Shaking the blossoming branches of the mango-tree and spreading in all quarters the sweet notes of the male cuckoo, the spring breeze, pleasant due to the cessation of dew-fall, is blowing, pilfering the hearts of men : Akampayan kusumitA: sahakArazAkhA vistArayan parabhRtasya vacAMsi dikSu / vAyurvivAti hRdayAni harannarANAM nIhArapAtavigamAt subhage vasante // 2deg The sweet notes of the cuckoo are capable of striking the hearts of even the high-minded ladies, what to say of ordinary women. The hearts of women are made to quiver by breezes fragrant with blossomed mango-trees. The sweet notes of the intoxicated male cuckoos and the black-bees' appealing music are pleasant to the ears : AkampitAni hRdayAni manasvinInAM vAtaiH praphullasahakArakRtAdhivAsaiH / utkajitaiH parabhatasya madAkalasya zrotrapriyairmadhukarasya ca gItanAdaiH // 1 Generally, ladies feel pride over their one or the other possession. But spring season mocks at the damsels' excellent words with the enjoyable, sweetly indistinct notes of the cuckoos, the beams of their teeth in smile, with the lustres

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Vol. xxx, 2006 PUMSKOKILAKUJITA IN KALIDASA ..89 of the kunda flowers and the charm of their sprout-like hands with young shoots of trees readiant like coral : parabhRtakalagItairlAdibhiH sadvacAMsi ___ smitadazanamayUkhAn kundapuSpaprabhAbhiH / kalakisalayakAnti pallavairvidrumAbhai rupahasati vasantaH kAminInAmidAnIm // 2 At one place, Kalidasa describes the sweet notes of cuckoos as excelling the sweet words of esteemed women. At an other place, he narrates the first cooings of female cuckoos as the limited utterances by innocent yount maidens : prathamamanyabhRtAbhirudIritA: praviralA iva mugdhavadhUkathAH / surabhigandhiSu zuzruvire giraH kusumitAsu mitA vanarAjiSu // 23 There in the rows of forests fragrant with scent and abounding in flowers were heard the measured cooings first uttered by the cuckoos, like the moderate expressions given out by bewitching bashful females. The female cuckoo is the most efficient amongst the birds. She is adorned with the coveted title 'Madanaduti', The sweet music presented by the cuckoo is capable of iminishing the pride of women. In the absence of Urvasi, the lovelorn Pururavas asks each bird and animal about her. Beholding a female cuckoo, he asks her thus : iyamAtapAntasaMdhukSitamadA jambUviTapamadhyAste parabhRtA / vihaGgameSu paNDitA jAtireSA / yAvadenAmabhyarthaye / bhavati, tvAM kAmino madanadUtimudAharanti mAnAvabhaGganipuNaM tvamamoghamastram / tAmAnaya priyatamAM mama vA samIpaM mAM vA nayAzu kalabhASiNi ! yatra kAntA // 24 Here is a cuckoo seated on a branch of the Jambu tree, with her passion inflamed by the termination of the sultry season. Of all the species of birds, this species is very clever. I will, therefore, entreat her. Madam, lovers describe you as the messenger of love, and you are an unfailing weapon, skilled in taming the

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90 SUSHMA KULSHRESHTHA & ABHA KULSHRESHTHA SAMBODHI pride of women. Either quickly bring to me my beloved Urvasi, or take me, O sweet warbler! to where the charming lady may be. The female cuckoo is the cleverst and the most efficient amongst the birds. Her first cleverness lies in the fact that she gets her offsprings nurtured by other birds, particularly female crows. Hence, cuckoos are called "parabhrta' or 'anyabhrta.' Her voice is very sweet, hence the address for her 'kalabhasini' by Pururavas. The sweet notes rendered by her are so appealing and love-arousing that any high-minded lady will give up her 'mana' all at once. Hence, she is conferred with the title "Kamaduti'. She is capable of accomplishing the union of the lover and the beloved. Kalidasa has referred to her expertise of manabhanga at a number of places in his works.25 A . Although there is long 7' in 'duti', Kalidasa has used short 'i' many times due to the requirement of the metre.26 Keeping in mind the 'madanadutiva' of the female cuckoo, Pururavas requests her either to bring Urvasi to him or to take him to her. Pururavas likes the sweet voice of the female cuckoo because it is as sweet as the voice of Urvasi. Therefore, he is not enraged on the female cuckoo, although she has not preformed her job of a love-messenger : evaMgate'pi priyeva me maJjusvanA na kopo'syAm / 27 A similar verse is to be found in Kumarasambhava too. When Kama is reduced to ashes by Siva, Rati laments thus-O Smara ! rise again, recovering thy graceful form. and once more appoint the female cuckoo, naturally clever in sweet (persuasive) talk to the post of a messenger in love : pratipadya manoharaM vapuH punarapyAdiza tAvadutthitaH / ratidUtipadeSu kokilAM madhurAlApanisargapaNDitAm // 8 Here also, the female cuckoo is adorned with the coveted title of 'Ratiduti or 'Surataduti' and 'Madhuralapanisargapandita.' 'Madhuralapa' indicates her sweet-cooing music. In her title 'Madhuralapanisargapandita' the musicological term alapa' is also used. The sweet cuckoo-cooings are the troops of the God of Love by which the voluptuous gallants are made subject to the all-pervading sentiment of love for young women :

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Vol. XXX, 2006 PUNSKOKILAKUJITA IN KALIDASA aruNarAganiSedhibhiraMzukaiH zravaNalabdhapadaizca yavAGkaraiH / parabhRtAvirutaizca vilAsinaH smarabalairabalaikarasAH kRtAH // 29 No bigger eulogy on female cuckoos can be showered than this : that listening to their sweet notes, the libidinous males are attracted to women. This is the biggest victory of the God of Love that by appointing the female cuckoo as the love-messenger, He succeeds in arousing love among the males and the females. There is such a remarkable sweetness in the musical notes of the cuckoo that Kalidasa compares it with an aerophone called 'Turya.' There is a reference to dance by Kalpataru in Vikramorvasiya. In that dance-performance, the accompaniment of vocal music is being provided by the black-bees, whereas the instrumental accompaniment is being extended by Turyas in the form of sweet music presented by cuckoos : gandhonmAditamadhukararavagItairvAdyamAnaiH parabhRtaravatUryaiH / prasRtapavanodvellanazIlapallavanikaraH sulalitavividhaprakAreNa nRtyati kalpataruH // Kalpataru, the heavenly tree, dances in a number of charming ways to the accompaniment of the songs of the bees exhilarated with fragrance, and the playing of musical instruments in the form of the notes of the cuckoos, with the clusters of its foliage waving in the blowing gale. Here the threefold music-vocal, instrumental and dance-is beautifully described. The female cuckoo, famous for her sweet voice, is the standard of comparison for the sweet voice of a damsel. When Surpanakha appears before Laksmana in the guise of a pretty dame, her voice is sweet like that of a female cuckoo : lakSmaNaH prathamaM zrutvA kokilAmaJjubhASiNIm // 39 Although the voice of the female cuckoo is exceedingly sweet, yet Parvati's sweet voice excelled her too in Sweetness of voice. While Parvati, who had a musical sound, spoke in a voice that distilled nectar as it were, even the female cuckoo was to the ears of the listeners full of jarring notes, like a tantri (harp), out of tune, when played upon :

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92 SUSHMA KULSHRESHTHA & ABHA KULSHRESHTHA SAMBODHI svareNa tasyAmamRtasruteva prajalpitAyAmabhijAtavAci / apyanyapuSTA pratikUlazabdA zroturvitantrIriva tADyamAnA // 2 In this verse alone, Kalidasa has degrade the voice of the female cuckoo and that too to bring forth the fine qualities of the voice of Parvati, viz., the softness, the sweetness, the delicacy etc., as the commentator Narayana clarifies : atrAmRtasratevetyutprekSA mAdhuryasaukumAryAdiguNaiH parabhRtAvirutAddevIsaJjalpitasya vyatirekaM dyotayati / 33 For a detailed critical appreciation of this verse, the titles namely 'Madhurakanthi Parvati' and 'Sutantri evan vitantri vina' of my book entitled Kalidasa-sahitya evam Sangita-kala' may be referred to.34 Sakuntala, the foster daughter of Maharsi Kanva, was highly attached to the creepers and trees, animals and birds of the hermitage. When she is leaving for her husband's house, Sarngarava, a disciple of Kanva, addresses the hermitagetrees seeking their permission for her departure. At that very moment he listens to the voice of a cuckoo which in a way suggests that the permission in granted : anumatagamanA zakuntalA tarubhiriyaM vanavAsabandhubhiH / parabhRtavirutaM kalaM yathA prativacanIkRtamebhirIdRzam // 5 Here the sound produced by the cuckoo has been treated as the benedictiory words uttered by close relatives at the time of departure. It also reveals that the cuckoo-cooing was considered auspicious in Kalidasa's time too. The sipping of juice of the fresh sprouts, especially mango-blossoms, renders sweetness to the cuckoo-cooing. This fact is brought to light in Raghuvamsa : kusumajanma tato navapallavAstadanu SaTpadakokilakUjitam / iti yathAkramamAvirabhUnmadhurdumavatImavatIrya vanasthalIm // 26 There was first the blowing (birth) of flowers, then there were sprouts of fresh leaves; then there were heard the humming of bees and the notes of the cuckoos. In this order did Madhu, the vernal season, who descended incarnate to the forest ground that was abounding in trees exhibit himself. Here Kalidasa wishes to say that the black-bees love to sip the fresh juice of the flowers blossoming in spring season and the cuckoos love to sip the fresh juice of the

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Vol. XXX, 2006 PUMSKOKILAKUJITA IN KALIDASA 93 sprouts of leaves. Being intoxicated by sipping the fresh juice of flower-blossoms and leaf-sprouts, the black bees and the cuckoos begin singing sweet notes. Commentator Hemadri also corroborates this view : puSpapriyo bhRGgaH pallavapriyaH pikaH iti vikramokterabhiprAyaH // 37 Here it is noteworthy that the singers--the black-bees and the cuckoosfirst drink the fresh juice of flower-blossoms and mango-blossoms and then start their performance of 'gunjara-sangita' and kujita-sangita' respectively. For the fine performance of any art, it is required that the artist should be served with the drinks and eatables of his choice and that too on time. Kalidasa has brought to light this fact very effectively with regard to the black-bees and the cuckoos. The voice of Princess Indumati was exceedingly sweet. When she used to speak, it appeared as if sweet music was being played upon. One day on her sudden demise, her husband King Aja laments thus: Sweet music of words in the cuckoos, gait slow in consequence of youthfulness in female swans, the loving tremulous glances in the hinds and sportiveness in the creepers shaken by the wind-these qualities have been, indeed, deposited by thee for my sake, though thou were then eager for heaven; but I think they are not able to bear up my mind against the deep grief produced by thy separation : kalamanyabhRtAsu bhASitaM kalahaMsISu madAlasaM gatam / / pRSatISu vilolamIkSitaM pavanAdhUtalatAsu vibhramAH // tridivotsakayApyavekSya mAM nihitAH satyamamI gaNAstvayA / virahe tava me guruvyathaM hRdayaM na tvavalambituM kSamAH // 8 Indumati's voice was as sweet as the sweet notes of the female cuckoo is evident by the usage oftyptary focal Here, a critical appraisal of 25 illustrations with reference to the music of the male cuckoo and female cuckoo in the works of Kalidasa has been presented. All these illustrations with regard to the music of cuckoos prove that Kalidasa was well-versed in the science of birds and animals. He has brought to light each and every detail regarding the music of cuckoos. The sweetness of the music of male and female cuckoos delights the people in spring season. Hence, in VI canto alone of the Rtusamhara that comprises a description of the vernal season, music of cuckoos is referred to 12 times.39 Similarly, in the IX canto of Rahuvamsa, which

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94 SUSHMA KULSHRESHTHA & ABHA KULSHRESHTHA SAMBODHI comprises vernal love-sports of damsels of King Dasaratha, cuckoo-cooing is mentioned four times.40 Kalidasa has used many words to denote cuckoo with reference to its music. The details are as follows : Word Usage 1. Pumskokila 6 times 2. Parabhrta 6 times 3. Kokila 5 times 4. Anyapusta once 5. Parabhita thrice 6. Anybhrta twice 7. Kolila twice 8. Anyapusta once References & Notes 1. Kumarasambhava (Kale Edition) - 3.32 2. Sangitadarpana : SaDjaM vadati mayUraH punaH svaramRSabhaM cAtako brUte / gAndhArAkhyaM chAgo nigadati ca madhyamaM krauJcaH / / gadati paJcamamaJcitavAk piko raTati dhaivatamunmadada1raH / zRNi samAhatamastarukuJjaro gadati nAsikayA svaramantimam // 170-171 3. Kumarasambhava - Mallinatha's commentary on 3.32. cUtAGkarANAmAsvAdena kaSAyakaNTho raktakaNThaH / 'surabhAvapathe rakte kaSAyaH' iti kezavaH / 4. Kumarasambhava - 3.32, Notes, p. 62 5. Kumarasambhava-Mallinatha's commentary on 3.32 6. Rahuvamsa (Nandargikar Edition) - 9.47 7. Raghuvassa - 9.47, Mallinatha-tika, p. 278 8. Sisupalavadha - 6.8 9. Rtusamhara - 6.16 10. Rtusamhara - 6.35 11. Rtusamhara - 6.38 12. Rtusamhara - 6.37 13. Kumarasambhava - Quoted in Notes on 1.31, p. 18

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Vol. XXX, 2006 PUNSKOKILAKUJITA IN KALIDASA 95 14. Kumarasambhava - 4.14 15. Kumarasambhava - 4.14, Mallinatha-tika, p. 61 16. Rtusamhara - 6.29 17. Rtusamhara - 6.22-23 18. Rtusamhara - 6.26 19. Rtusamhara - 6.27 20. Rtusamhara - 6.24 21. Rtusamhara - 6.34 22. Rtusamhara - 6.31 23. Raghuvamsa - 9.34 24. Vikramorvasiya (Kale Edition) - 4.11 25. Raghuvassa - 9.47; Kumarasambhava - 3.32 26. Raghuvamsa - 18.53; 19.18, 23; Kumarasambhava - 4.16 27. Vikramorvasiya - IVth Act, p. 110 28. Kumarasambhava - 4.16 29. Raghuvassa - 9.43 30. Vikramorvasiya - (IV Act in Appendix) - 4.9. 31. Raghuvamsa - 12.39 32. Kumarasambhava - 1.45 33. Kumarasambhava - Quoted in Notes on 1.45, p. 24 34. Kalidasa-sahitya eva Sangita-kala (Dr. Sushma Kulshreshtha), Eastern Book Linkers, Delhi, 1988 - pp. 197-198, 379-380 35. Abhijnanasakuntala - 4.10 36. Raghuvamsa - 9.26 37. Raghuvamsa - Quoted in Notes on 9.26, p. 780 38. Raghuvamsa - 8.59-60 39. Rtusamhara - 6.16, 22, 23, 24, 26, 27, 29, 31, 34, 35, 37, 38 40. Raghuvamsa - 9.26, 34, 43, 47

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THE EIGHTEEN DEFECTS OF A SPEAKER-A NOTE ON THE MARKANDEYAPURANA (1.18) M.L. WADEKAR Introductory The Markandeyapurana is one of the important eighteen Mahapuranas, available in several Printed Editions. The Translation of the text is also found in several languages-especially, English, Hindi, Gujarati etc. F.E. Pargitar, Judge of the High court of Judicature, Calcutta and a Boden scholar, Oxford, has translated it into English, along with Table of contents, several footnotes and an Index. The Nag publishers, Shriram Sharma Acharya and Dr. Satyavrat Singh have also severally published the Hindi Translations of the text of the Markandeyapurana. The Text of the Markandeyapurana is translated by the above scholars, still however, the simple Anustubh verses of the text sometimes pose several problems in translating and interpreting. Here in this paper, an attempt is made in interpreting and translating the verse number 18 of the first Adhyaya of the Markandeyapurana'. It is as follows: iti tasya vacaH zrutvA mArkaNDeyo mahAmuniH / dazASTadoSarahitaM vaktuM samupacakrame // Translation-On listening to words of him (Jaimini), the great sage Markandeya began to speak in a manner free from the eighteen kinds of defects. Here two variants are found in the manuscripts of the Markandeyapurana Gallegrarfen: and collectafedi. 1. Giecterfen: can be connected with Heryfa: 4Tusar, 2 dazASTadoSarahitaM can be connected with jaimini. To state that the listener

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Vol. XXX, 2006 THE EIGHTEEN DEFECTS OF... 97 18 defects is not proper in the context and it is not Jaimini was free from intended. Dr. Satyavrat Singh" and Dr. Nag Sarana Singh in their Hindi translations and Shri Tulajaram Dhirajram Pandya in his Gujarati translation have followed the first variant and interpreted that the Markandeya, the speaker is free from the eighteen defects. When understood in this sense, they have also tried to enumerate 18 such defects from which Markandeya is supposed to be free from. They are: FIGI, TSI, 44:, 974:, HTE:, 4G:, J-HIG:, 441:, faza:, HTEO, 14:, 374411, Miche, kApaTyam, mithyAtvam, nAstikatA, agamadazitA, azikSA / They have not stated the original source of enumeration of these defects. Shri Pandyas simply writes that they are given in the Yogasastra. I have come across one passage of Harita - the Dharmasutrakara, who has explicitly enumerated the eighteen kinds of faults or defects of a person. The passage is as follows: sarvAbhakSyabhakSaNamabhojyabhojanamapeyapAnamagamyAgamanamayAjyayAjanamasatparigrahaNaM paradArAbhigamanaM dravyApaharaNaM prANihiMsA ceti zArIrANi / pAruSyamanRtaM vivAdaH zrutivikrayazceti vAcikAni / paropatApanaM parAbhidroha: krodho lobho moho'haMkArazceti mAnasAni tadetAnyaSTAdazanaireyANi karmANi / F.E. Pargitar also translated in English the above verse of the Markandeyapurana in the same manner as is done by the above translators, by connecting the above phrase as going with Markandeya, who is said to be free from 18 defects. Here is the translation of F.E. Pargitar: Having thus heard his speech, the great muni Markandeya, devoid of eighteen defects began to speak. Following K. M. Banerjea, Pargiter has enumerated in his commentary the eighteen defects of a person, from which Markandeya was naturally free. I are: Palpitation, fear, thickness in speech, indistinctness, speaking through nose, discordancy, want of emotion, disconnectedness, roughness, hoarseness, high pitch, inaccuracy in pronunciation, perturbation, want of cadence, singsong, shaking the head, weakness of voice, and unmeaningness.

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98 M.L. WADEKAR SAMBODHI Both the scholars, however, have not given the source of their explanation. However three Devanagari manuscripts (D1.3.6) referred to for the Critical Edition of the Markandeyapurana have added the following verses as marginal gloss in explanation of the above phrase of eighteen defects. zaMkitaM bhItamuddhRSTamavyaktamanunAsikam / vistaraM virasaM caiva vizliSTaM viSamAhatam // kAkasvaraM zirasigaM tathA sthAnavivarjitam / vyAkulaM tAluhInaM ca pAThadoSAzcaturdaza / saMgItaM zirasaH kampamalpakaNThamanarthakam // The Panini-siksa7 (32-33) has mentioned some six qualities and six defects of a reader/pathaka. gItI zIghrI zira:kampI tathA likhitapAThakaH / anarthajJo'lpakaNThazca SaDete pAThakAdhamAH // mAdhuryamakSaravyaktiH padacchedastu susvaraH / dhairya layasamarthaM ca SaDete pAThakAguNAH // Moreover, there is also enumeration of Eighteen defects of the Speaker in the Panini-siksa (34-35) zaMkitaM bhItamuddhRSTamavyaktamanunAsikam / kAkasvaraM zirasi gataM tathA sthAnavivarjitam // upAMzudaSTaM tvaritaM nirastaM vilambitaM gadgaditaM pragItam / niSpIDitaM grastapadAkSaraM ca vadena dInaM na tu sAnunAsyam // The Yajnavalkyasiksa8 also contains some such verses, with slight variations. The six virtues of a good speaker and six defects of a bad speaker are also referred to. gItI zIghrI zira:kampI tathA likhitapAThakaH / anarthajJo'lpakaNThazca SaDete pAThakAdhamAH // mAdhuryamakSaravyaktiH padacchedastu susvaraH / dhairya layasamatvaM ca SaDete pAThakA guNAH // -yAjJavalkyazikSA It is to be noted here that the Yajnavalkyasiksa also contains the enumeration of the fourteen defects of the reciter. By adding one more line to be

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Vol. XXX, 2006 THE EIGHTEEN DEFECTS OF... above fourteen mentioned by Yajnavalkya, the learned scribe has tried to complete the 18 number. 99 zaMkitaM bhItamuddhRSTamavyaktamanunAsikam / kAkasvaraM mUrdhnigataM tathA sthAnavivarjitam // Footnotes: visvaraM virasaM caiva vizliSTaM viSamAhatam / vyAkulaM tAluhInaM ca pAThadoSAzcaturdaza // - yAjJavalkyazikSA zlokAH 28-29 Concluding Remarks 1. The verse refers to eighteen defects of a bad speaker. They are found enumerated in the verses / marginal gloss of some Devanagari Manuscripts and also in the Panini-siksa. This shows how even the marginal additions/notes/glosses are also helpful in understanding and interpreting the text. 2. All the scholars mentioned previously have taken the reading fed: and connected it with Markandeya, and explained the defects in his context. Between the two important variants dazASTadoSarahita: and dazASTadoSarahitaM the latter one is found to be most befitting the context. It is to be taken and interpreted adverbially as dazASTadoSarahitaM yathA syAt tathA vaktuM samupacakrame. It is to be taken as adverb and not adjective of the speaker. He spoke in such a manner as was free from all the eighteen defects in the speech of the speaker. Pargiter, following K. M. Banerjea has enumerated the 18 defects of the speaker, but preferred the variant nectarfed: and connected it with Markandeya. 1. Markandeyapurana, Critical Edition, Oriental Institute, M.S. University of Baroda. (in Press) Adhyaya 1 verse 18. 2. Srimarkandeyapurana: chapters 1-45, part I Translated and edited by Dr. Satyavrat Singh, Institute of Vedic and Pauranic Studies and Research, Naimisharanya, Sitapur, 1984. 3. Srimarkandeyapurana edited by Nag Sharan Singh, Nag Publishers, Delhi, 1984 Adhyaya 1, Sloka 18. 4. Srimarkandeyapurana, Gujarati bhasantara by Tulajashankara Dhirajram Pandya, 1936. 5. Ibid p.3. 6. Harita, quoted in Parasaradharmasamhita or Parasarasmrti with Commentary by Madhavacarya-Prayascittakanda, edited by Vaman Shastri Islampurkar, Bombay Sanskrit

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100 M.L. WADEKAR SAMBODHI Series, Bombay, 1906, Vol. II, Part II, PP. 212-213. 7. Siddhantakaumudi, with the Tattvabodhini Commentary of Jnanedra Sarasvati and Subodhini Commentary of Jayakrsna, ed. Dinakar Keshava Shastri Gadgil and Vasudeva Laxman Shastri Panshikar, (Second Edition), Nirnaysagar Press, Bombay, 1901, Siddhantakaumudi -Parisistani, Panini-siksa. 8. suklayajurvedasamhita, with Uvata and Mahidhara bhasya, edited by Vasudeva Laxman Shastri Panshikar, Second edition, Nirnaysagar Press, Bombay, 1929, Parisista, p. 2, Yajnavalkyasiksa. ODO

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THE BRAHMA IMAGE OF CHOLA PERIOD FROM LALBHAI DALPATBHAI MUSEUM INDUBALA NAHAKPAM The Lalbhai Dalpatbhai Museum of the L. D. Institute of Indology is the Museum of Art and Archaeology in Ahmedabad. Ever since its inception in 1956 the Institute has been collecting and preserving the rare artifacts, antiques, manuscripts of various kinds and one of the leading Indological Research Institute in India. Consequently, to house separately and the need of addition to its collection a new building was constructed named as L. D. Museum and opened to the public in 1984, having different Galleries starting from Sculpture (stone/ bronze), Manuscripts, Miniature painting, Scrolls, Nepalese and Tibetian Art and as well as Numismatics that are treasured in the Museum. THE CHOLAS The Cholas were the greatest rulers in the South among the Dravidians dynasties. The middle of the 8th century show the deadly struggle for supremacy between the mighty Pallavas and the powerful Pandyas, in which no small part was played by the local chieftains. With the gradual decline of these two powers towards the middle of the 9th century A. D., the Cholas, rose to power under the leadership of Vijayalaya who laid the foundations of an empire which lasted well over four centuries from around 850 - 1270 A. D. They ruled the land with glory for a long and unbroken period of around 430 years. They have built hundreds of temples all over the land of South India and annexed their territory. They established their power and claimed as greatest rulers of that period, but their Art continued to be always in a state of dynamic development throughout their era. Their unique stylistic features in temples, music, drama received a tremendous encouragement and patronage with the highest level of progress make their appearance in almost every king's reign.

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102 INDUBALA NAHAKPAM SAMBODHI BRAHMA AND MYTHOLOGY Brahma is the God of Creation, in the Hindu pantheon, and Lord of beings (Prajapati.) He is one of the three principal deities others, being Vishnu and Shiva, that had acquired the equal status with them. Brahma respresenting raj o -guna is described as the creator of all the worlds while Vishnu is the preserver and Shiva is the destroyer. The legend relates that he appeared as self-born (svayambhu) on the lotus which sprang from Vishnu's navel. He performed penance seeking Vishnu's favour and he was assigned the task of creating the world and denizens in them. Brahma being one in charge of the creative function, he is always benign and merciful. He is neither ferocious nor dynamic in the sense of destructive function. He is the leader of the anchorites and as a creator and guardian of varnarsamadharma maintains the respectable place in the society.

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Vol. XXX, 2006 THE BRAHMA IMAGE OF CHOLA PERIOD... 103 Brahma has four faces represents four vedas, and four arms represent the four diretions - Rig Veda Yajur Veda Sama Veda Atharva Veda Eastern Southern Western Northern Brahma carries water in a kamandalu and sacrificial ladle known as shruk and rosary (asksa-mala). The lotus itself, suggesting the origin of Brahma, who according to ancient myths, was born out of a lotus (Padma-yoni) According to the Vedas of Krta - karma and Kali - age he was Kamalasana. While Matsya - purana makes him ride a swan, Sarada - tilaka and Vishnu - purana provide him with a chariot and Vaikhananasa - pratisthanukramanika makes him seated upon a lotus (padmasanastha) Among the mudras are abhaya, dhyana, kati and avahana. The ornaments include jatamukta, kiritamakuta., uttariya, kankanas, keyuras and so on. [The uttariya is marked with the head of an antelope which makes it krasnajina.] THE BRAHMA IMAGE FROM L.D. MUSEUM

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104 INDUBALA NAHAKPAM SAMBODHI According to the Hindu mythology Brahma has four face (epithet) but actually three are seen in this image and four hands in the standing position displayed in Madhuri Desai Gallery. As an unique art work done during the Chola period, this Brahma image also possess a clearly differentiated stylistic convention with a strong affinity to the style of the famous Chola bronze images. This is very well illustrated as an example given in figure. This image not only represents the identical iconographic conception in all details, it is also a consummate apotheosis of static serenity and dignity, in the profundity of the facial expressions with wonderful sensitiveness. The other iconographic studies reveals that the right hand possess aksamala and kamandalu in the left hand. Of the front two hands, one is already damaged (might be due to excavation from the area or transportation from the field of mishandling due to negligience) but the position can be of Abhaya mudra, the another hand is.in katyavalambita position where the hand is placed on or near the waist while standing. The arm is brought down straight and bent to bring the hand to the level of the loins and it indicates the dignity of bearing. His head is adorned with the jata-mukata decorated with ornamental crest or diaden, which signifies the power and glory. It is tall and tapering bedecked with many jewels. A decorative band encircles the head and in the mukata the moon is prominent which is very significant of the Chola jata-mukata. The topmost pair of jata locks combines to form a loop or matted hair at either end of the shoulder which becomes more schematic or symbolic of the image. On his chest a sacred thread runs continously downwards touching the udarabandha which becomes an important ornament of the deity called as yajnopavita The keyura or an armlet is worn on the arm above the elbow and the necklace worn are very simple floral usually a broad kanthi with a large flower pattern and decorative flower designs. The hands are ornamented with kankana also called as 'valaya' and 'kataka', especially on the wrist, which are in circular shape.

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Vol. XXX, 2006 THE BRAHMA IMAGE OF CHOLA PERIOD... 105 On onramented band encircles the belly just above the navel, called 'udharabandha', udhara is the region of the body between the heart region (hrdaya) and the navel (navhi). The Kundalas are of makara shaped earrings A katisutra or kamarbandha tied on the girdle or the waist band, suggests the power and strength of the deity. It is held tight by two ribbon bands proceeding with the form of a lion clasp on either side. In this image the side tassel (hanging threads as ornaments) and strips become more stylized. The Antariya arrangement is like a ribbon fashion drapery having double lines at intervals, indicating the folds. The space between them is filled with circular and patterns designs covering the whole length of the leg of the image. At the toes of the feet an ornament covere them loosely, called as padasaras, which are in single coil-shaped band. Reference 1. Balasubramanium, S. R., (1966), 'Early Chola Art Part One', Bombay (now Mumbai), p.p. 35-37 2. Gangoly, O.C. (Ed.), (1920), 'A Buddhist Image from Burma', Rupam, Calcutta (now Kolkatta), p.p. 16-19. 3. Gupte, R.S., (1972), 'Iconography of the Hindus, Buddhist and Jains', Bombay (now Mumbai), p.p. 26-27. 4. Ramachandra Rao, S.K., (2003) S. E., 'Encyclopedia of India Iconography - Hinduism - Buddhism - Jainism' Volume I and II, Delhi. 5. SIVARAMAMURTI, C., (1963), "South Indian Bronzes', Lalit Kala Academy, New Delhi, p.p. 18-37.

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CASE STUDY : "CONSERVATION OF PAPER DOCUMENT" VISMAY H. RAVAL Introduction: Lalbhai Dalpatbhai Institute of Indology is one of the premere Institute in India which houses the treasure of invaluable and irreplaceable thousands of manuscripts in its premises. By invaluable contributions from Agamaprabahkar Muni Sri Punyavijayaji Maharaj for his scholarly interest in discovering various manuscripts lying in with different people or repositories and bringing them at one place, and from Shri Kasturbhai Lalbhai who has encouraged the Muni Shree's effort by making arrangement for the set up of the Lalbhai Dalpatbhai Institute of Indology for the preservation of manuscripts and their use for research. As a result the Institute was inaugurated by the then Prime Minister of India, Pandit Jawaharlal Nehru, in 1963. Today, the Institute has a rich collection of nearly seventy five thousand manuscripts of different subjects, including an encouraging number that have been gifted for the purpose of custody and preservation. The Institute has been chosen by National Mission for Manuscripts as one of the regional center, and by the guidance of NMM, the Institute has both Manuscript Resource Center and Manuscript Conservation Center. It was recently established, and still growinga Manuscript Conservation Center in Ahmedabad while carrying out preventive conservation work a handwritten paper document (recently gifted) was found in a badly damaged condition, and later was decided to give immediate attention for curative conservation treatment. Description: The document is believed to be more than 350 years old according to the mention date on the document (Vikram Samvat 1696). The shape of the document is rectangular with the length of 66.5 cms) and width of 23.4 cms. Writing has

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Vol. xxx, 2006 CASE STUDY : "CONSERVATION OF PAPER DOCUMENT" 107 been done on the handmade paper, and the ink used for writing was a lamp-black ink. The writing has been done in two scripts, namely Persian and Devanagri. Condition of the Document: The document was received in a very badly damaged condition, weak and very fragile, and at many place holes were noted and even few portion were torn out and lost (figure 1). Previously the document was restored by someone in the unscientific manner and produced brittleness on the paper and unidentified heavy dark stains on the writing portion because of the choice of faulty adhesive used for lining of cotton cloth from rear side (figure 2). The acidity of 5 pH has been recorded by the pH strip reading. The length of this document is pretty long to store without fold or roll, but by the faulty choice of folding the long document has resulted in crease and tear on the same portion (figure 3) figure 1 - fragility of paper document figure 2 - stain caused by faulty adhesive figure 3 a, b - unscientific storage practice has caused folds and cracks from creases

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108 VISMAY H. RAVAL SAMBODHI Problem of Conservation: It was necessary to remove the faulty adhesive from the document as it has resulted in dark stains, and for that it was necessary to remove the cotton cloth lining in a manner that the ink was not damaged so as the paper document. The second problem was to remove the Sellotape and paper stripes found by removal of cotton cloth lining. Third problem was to remove the heavy dark black stains from the writing portion without damaging the ink. We had also to consider the consolidation and strengthening of the paper, as well as of cotton cloth used for lining previously. Conservation Treatment Fumigation: First of all the document was fumigated by Thymol and Para dichlorobenzene. After the completion of fumigation the superficial dust and other foreign deposition were removed with soft flat headed brush. Separation of Cotton Cloth Lining: Firstly the document was relaxed by the fine sprinkle of water and methanol (1:1) solution with the help of water sprayer, because the ink was found sensitive towards the water. After that from corner with the help of round brush solution of water and methanol (1:1) applied and very slowly and carefully paper document and cotton cloth separated from each other, the process was done very carefully because the paper document was very fragile (figure 4). figure 4 - Separation of paper document and textile backing.

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Vol. XXX, 2006 CASE STUDY : "CONSERVATION OF PAPER DOCUMENT" 109 Paper Strips and Sellotape Removal: Paper strips and sellotape were found at the rear side of paper document after removal of cotton cloth lining. Paper strips were removed by the solution of water and methanol (1:1) solution. Sellotape was removed by dichloromethane. Cleaning: After removal of cotton cloth at many portion dark black powdery substance was left because of previously chosen faulty adhesive, and its uneven application. The paper document was given a bath in tray with the solu water and methanol. By this bath almost all the dirt and stains from document has been removed (figure 5). The remaining stains were removed by the carbon tetra chloride and dichloromethane. The cotton cloth has given a bath of water. swrn mn r b yn tnh, wh stepnego figure 5 - removal of stain from same portion of figure 2 De-acidification: After the removal of stains from the document application of 2% buffer solution of Barrium Hydroxide has been done to neutralize the acidity (pH 8 by pH strip) and to protect the document from further threat in increasing of acidity. The cotton cloth was also found acidic (pH 5) and it was given a bath of Calcium Hydroxide and Calcium Bicarbonate in respective manner. After the process the pH was checked by the pH strip and it was recorded 8.

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110 VISMAY H. RAVAL SAMBODHI Lining of Document: A vasli was made by two 9-10 GSM banana tissue paper with the help of CMC paste. The document was then pasted on the vasli with the help of CMC paste. The process was done to strengthen and to consolidate the paper document. Later the holes and missing portion were filled by the 9-10 GSM4 banana tissue paper. After the process again the cotton cloth lining was given to the document, to retain the original look of the document (figure 5). Preparing the document for the storage: One roll was prepared by cutting PVC pipe according to the size of document and it was covered by acid free handmade paper and then by destarched muslin cloth to avoid any direct action of PVC pipe on the document. W. 64 WWW figure - 5 after lining of the document

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Vol. XXX, 2006 CASE STUDY : "CONSERVATION OF PAPER DOCUMENT" 111 Figure 6 a, b - paper document is stored as scroll and protection given to avoid abrasion. Then with three strips of acid free handmade paper the document was attached with the roller and one wax paper was placed on the document to avoid the action of abrasion (figure 6a). Then the document was rolled and stored as a scroll for its better preservation (figure 6b). 1 = centimeter 2 = tissue paper made from a cellulose about 89% and lignin only 0.28% (Agrawal, O.P.) 3 = carboxy methyl cellulose 4 = gram per centimeter 5 = poly venyl chloride Before After 2 was ou ses

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112 VISMAY H. RAVAL SAMBODHI Reference:Agrawal, O.P., 'Conservation of Manuscripts and Paintings of South-east Asia', Butterworths, London, 1984. Agrawal O.P. & 'Conservation of Books, Manuscripts and Paper Documents', Barkeshli, M. Indian Council of Conservation Institutes, Lucknow, 1991. Herman, K, Conservation and Restoration of Work of Art and Antiquities Volume 1', Butterworths, London, 1986. Jeyaraj, V. 'Handbook on Conservation in Museums', Government Museum, Chennai, 2002 (Reprint). Shah, J.B., 'Institute in Focus : Lalbhai Dalpatbhai Institute of Indology', Kriti Rakshana, Delhi, Vol. 1, no. 5, pp 11-14, 2006. Shah, N.R., 'Conservation of Decorative Fan (Vinjhana)', Studies in Museology, Vadodara, Vol. XXXIII, pp 48-50, 2000. DIO

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vaidikasUkte niuTanniyamAnAM sAMketikarUpam parAmbA zrIyogamAyA 1. upakramaH ___'vede vijJAnaM' sthUladRSTyA pArasparikavirodhitaM zabdadvayamiti pratIyate / zAstrIyArthe yadi 'vijJAna' zabdasyAtra viziSTajJAnArthe grahaNaM syAt tarhi viSayasya paricaryAyai nAsti kAcit bAdhA / parantvAdhunikavijJAnArthe'tra samasyA varttate / 'kiM nAmAdhunika vijJAnaM' tathA 'kiM nAma vaidikavijJAnam' ? etayormadhye varttate kiJcit sAmaJjasyaM na vA ? yadi varttate tarhi kutra tathA katham ? kimAdhunikavaijJAnikatathyAnAM pratyakSopalabdhiH vaidikamantreSu bhavati na vA ? yathArthenAdhukinavaijJAnikatathyAnAM pratyakSopalabdhiH vede nAstIti / (ka) vaidikAdhunikavijJAnayoH bhedaH vaidikavijJAnaM tathAdhunikavijJAnamityetayoH madhye mahAnantaraH / samprati vijJAnasya paribhASA bhavati'prakRteH vyavahAravastugatasya tathA padArthajagataH jJAnaM yadadhigataM bhavati paryavekSaNena, parIkSaNena tathA mUlyAyanena, tat punaH pramANitaM tathA satyApitaM bhavediti / parantu vaijJAnikaM paryavekSaNaM kevalaM vastuniSThapaddhatyA eva kriyate yasyAntarbhuktiH paJcavidhendriyalabdhajJAne bhavati / ataH vijJAnazabdanedAnI padArthavijJAnaM, rasAyanavijJAnaM, jIvavijJAnaM, jyotirvijJAnam, gaNitavidyetyAdayaH viSayAH, gRhItAH santi / parantu vaidikasAhitye vijJAnazabdena jJAnasya viziSTAMzatvena sarvAtizAyinI adhyAtmavidyA eva svIkriyate / AdhunikavijJAnInAM yA dik, dRSTistathA yadabhilakSyaM, na tadevAsIt vaidikaRSINAm / yataH samayaH bhinna AsIt, ata AvazyakatApi / sAmagri kavikAzastu ubhayatrAbhilakSyamAsIt / parantu bhautikavikAzAya yathAdhunika vijJAnaM tathaivAtmikonnataye'dhyAtmavijJAnasyAnubhavaH AvazyakaH / mantradraSTuNAmRSINAM kRte''tmikonnatireva pradhAnaviSayabhUtAsIt / ata adhyAtmikavikAzaM dRSTau nidhAya taiH jJAnasyAntimasopAnaM vijJAnarUpeNa pradarzitam / vastugata athavA bhautikavikAzaH tadAnIM nagaNya AsIt / ataH bhautikavijJAnasya yadyapi vedeSu nAsti AdhunikavijJAnadRSTyA paricarcA tathApyAdhunikI bauddhikI jijJAsA (modern intellectual quest) svAbhAvikI tathAnusandhAnAtmikA / 2. vaidikavAGmaye AdhunikavijJAnasyonmeSabinduH Adhunika vijJAnaM kevalaM paJcAzadadhikaM triMzat varSapurAtanam / vaijJAnikasya Gallilio mahodayasya

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114 parAmbA zrIyogamAyA SAMBODHI samayata AdhunikavijJAnasya janma / AdhunikavijJAnasyAdhyayanaM yadA (1600-1700 A.D.) suvyavasthitarUpeNa vizvavidyAlayeSu prArabdhaM tadAsya svarUpaM "prAkRtikaM darzanam' ityAkhyayA jAtam / sarvapurAtanaM vaijJAnikaM zodhapatraM "Philosophical Magazine" nAmnA prakAzitamAsIt yuktarAjyataH / adhunApi kazcit manasaH gurutvaM svIkariSyati yadi saH vizvasya sAmpratikavaijJAnikasya tathA kembrijavizvavidyAlayasya pradhyApakasya "Stephen Hawking" mahodayasyodAharaNaM pazyati yo zarIrikAkSamaH / saH manasA evAviSkarotyantarIkSe AkAzagaMgAM, madhye ghaTitAnAM tArakANAM vivaraNaM tathA prasArayatyasmAkaM dRSTidigantaM vizvotpattisambandhe-kathaM vayaM, ke vayaM, kimasmAkamantimaM lakSyam / saH nigadati "I work on intuition thinking that an idea ought to be right. Then I try to prove it".1 (ka) saH punaH pratipAdayati "It is quite possible that God acts in ways that cannot be described by scientific laws, as we know them today." (kha) [(Stephen Hawking's Universe-John Boslough, Avon Books, New York. 1989)] yadi sUkSmatayA nirIkSyeta tarhi asyAdhunikavijJAnasya prArambho'pyAdhyAtmikaH, sahajAtastathA bhUyodarzanapetazca / anumAnaM prAthamikaM, tadanantaraM tarkastata: tathyam / sthUlataH vaidikasaMhitAsvAdhunikaM vastuvijJAnaM sannihitaM vartate yasya sUkSmekSikaM nirIkSaNamAvazyakam / yadyapi vaidikavijJAnamAtmapradhAnaM tathApi uccatarajJAne nimnAMzA antarbhAvitAH santi / vaidikajJAnamidAnImapi rahasyavidyeti ucyate / ato'sya rahasyonmocane yadi vayaM vijJAnamanusandhiSyAmaH tarhi vaidikasAMketikavivaraNasya samucitArthakaraNamAvazyakam / 3. vedavyAkhyAne bhinnatA vedasya vijJAnabhittyA bhASyaracanayaiva vijJAnamudghATitaM syAt / vaidikamantrANAM vyAkhyAnaM na tathaiva saralataraM kAryam / punaH prativyaktiM dRSTirapi parivarttate / yadA veda apauruSeyastathA nityaH tathA punaH RSayaH mantradraSTrAra iti bhAratIyavicArastadA kathaM mantrANAM yathArthArthAH sambhAvitAH syuH ? yataH mantrArthakartApi mantradarzanakSamatAM pratyunnIta: syAt / mantrANAM yathArtho'rthaH tatraiva nihito'sti / bahuprAcyapAzcAtyavidvAMsaH vedavyAkhyAnAni kRtavantaH dRzyante / bhAratIyaparamparAyAntu mantrANAM vyAkhyAnaM prAyataH brAhmaNagranthebhya eva prArabhate / dharmIyavizvAsAnAM, yAjJikAnuSThAnAnAM, sAMskRtikapRSThabhUmezca yathArthasvarUpajJAnAya mantrArthajJAnamAvazyakam / parantu mantrANAM bahuvidhavyAkhyAneSu sAmAnyajana: kadAcit saMzayAspadaH bhavati / aitihAsika-naidAna-nairuktaparivrAjaka-yAjJika-vaiyAkaraNAH evaM bahuvidhavedavyAkhyAkArAH prApyante / svasvavyAkhyAneSu tattat matAnAM prAdhAnyaM varttate / AdhunikavedavyAkhyAkArarUpeNa zrIaravindaH maharSidayAnandazca paricitau / zrIaravindasya

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Vol. xxx, 2006 vaidikasUkte niuTanniyamAnAM sAMketikarUpam 115 vedavyAkhyAnamAdhyAtmikaM tathA maharSidayAnandasya vedavyAkhyAnaM vaijJAnikamiti / ataH vede kasyApi vaijJAnikatathyasyAnveSaNe tadeva vaijJAnikabhASyamanuzIlanIyam / zodhapatrasyAbhimukhyam zodhapatre'smin niuTanniyamAH vedamantre vartante na veti parIkSAyai svIkRtAH santi / etadarthaM maharSidayAnandamahodayAnAM vaijJAnikavyAkhyAzailI evAdhArazilArUpeNa svIkRtAsti / 4. niuTan mahodayasya prathamaniyamasya saMketa: sUryasya mahAkarSaNabalasya tathA grahebhyaH prakAzadAnasya varNanaM yadyapi mantre suspaSTaM tathApi savitRdevasya prasiddha mantre'smin kasyacidAdhunikatathyasya sambhAvanAtrAlocyate / A kRSNena rajasA vartamAno nivezayannamRtaM martya ca / hiraNmayena savitA rathena devo yAti bhuvanAni pazyan / / (Rk-1.35.2) arthAt AkarSaNayuktagatyAmRtaM tathA martya saMsthApayan savitA hiraNmayena rathena lokasakalaM dRSTvA gacchati / (ka) vizeSArthaH _ 'kRS' dhAtu AkarSaNArthe prayujyate / sUrya AkarSaNayuktamiti mantrAdanumIyate / 'rajas' zabdasyAbhiprAyaH 'gati' eva bhavati yathA sRSTivijJAne spaSTIkRto'sti / sUryaH svAkarSakagatyA martyamamRtaM ca sthApayati / pratIyate te eva grahA amRtAH yatra maraNadharmiNaH jIvanasya sattA nAsti tathA martyalokaH saH yatra jIvanamRtyoH sattA vidyate / prAyeNa sarvaireva bhASkArairamRtamartyayoH madhye bhinnatA svIkRtAsti / guNaguNinoH tAdAtmyaM bahuza: paridRzyate / ataH maraNadharmayuktapadArthaiH yuktAn grahAn martyAH tathaitAdRzAnAM vinAzazIlapadArthanAmabhAvAt svasya svAbhAvikarUpe'vasthAnakAraNAdapare grahA amRtA ityucyante / etAn sarvAn sUryaH svasyAkarSaNabalena tattatkakSapatheSu avasthApayituM samarthaH bhavati / anyathA gatihInAvasthAyAM sUryasya mahAkarSaNabalenAkRSyamANAH grahAH sUryasyopari nipatitAH bhaveyuH / AdhunikavijJAnamapi tathyasyAsya kathyaM prastauti yat grahAH gatizIlAH / yadyaite grahAH gatyau na bhaveyuH tarhi sUrye''patitAH syuH / tathyametat vaijJAnikAnAM kRte subahugurutvapUrNam / yataH viziSTajJAnametat sAmAnyajJAnaM saMketayati tathA niyamayati / (kha) gatitattvasya prathama: niyamaH "yadi kiJcit vastu gatyau syAt tarhi ekayaiva saralarekhayA gatizIlaM syAt yAvatparyyantametat kenacidapareNa balena nAkaSitaM bhavati / " Newton's 1st Law-A body is at rest or is moving with uniform velocity (speed and direction) as long as no external force is acting on it.

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116 parAmbA zrIyogamAyA - SAMBODHI gatiprAptAH grahAH yadi nairantaryeNApareNa kenacit balena tatprati AkarSitaM na syAt tarhi teSAM mArgaH saralaH syAt / parantu sUryasya gurutvabalaM gatiyuktAn grahAn sadaiva A samantAt samAkarSati yasmAdeva kAraNAt teSAM kakSAH (orbit) vRttAkArA athavANDAkArAH (elliptical) / (ga) gatiniyamena jAgatikatattvAni vyavasthitAni savitA hiraNmayena rathenAyAti / abhiprAya eSa yat sUryaH pItakAntiyuktastathA prakAzayuktaH / eSaH bhuvanAni pazyan arthAt , sarvAnneva grahAn svaprakAzena prakAzitAn kRtvAyAti / yathA pRthivI janAn dhArayati tathaiva sUryaH svasyAkarSaNabalena pRthivyAdilokAn dhArayati / evaMrUpeNa jAgatikatattvAni antarIkSe anAyAsena vidhRtAni santi, no cet atIvabhArayuktalokAnAM svaparidhAvavasthAnamasambhavaM syAt / punaH grahANAmathavA lokAnAM parikramaNaM vinA kSaNa-muhUrta-prahara-divA-rAtri-pakSa-mAsa-Rtu-saMvatsarAdInAM kAlAvayavAnAM samutpannaM naiva zakyamabhUt / 5. niuTanmahodayasya dvitIyaniyamasya saGketaH (ka) gatitattvasya dvitIyaH niyamaH kasyacit vastoH vastutvaparivegayoH parimANaH tatprati prayuktasya bAhyabalasya parimANena saha samAnastathA tasya pariNatiH tasyAmeva dizi bhavati yasyAM balasya prayuktiH / ___Newton's 2nd Law- The rate of change of momentum is proportional to the applied force and takes place in the direction in which the force acts.2 prathamaniyamadvitIyaniyamayoH pArasparikasambandhaH vartate / prathamaniyamaH yadA balasya sajJAM dadAti tadA dvitIyaniyamaH balasya parimApaM prastauti / dvitIyaniyamasya prAyogikaM pramANaM tu mahAvisphoTAt vizAlavizvasya prasAra iti vaktuM zaknumaH / 6. niuTanamahodayasya tRtIyaniyamasya saGketa: dazAnAmekaM kapilaM samAnaM taM hinvanti kratave paryAya (Rk-10.27.16) arthAt, dazAnAM (grahANAM) samarUpeNaika eva saMcAlakatvena kapilaH vartate / (te) taM yajJasya pUrNatAyai prerayanti / (ka) vizeSArthaH 'kapila' zabdaH 'kapi' (calane) dhAtutaH niSpannaH bhavati, uNAdikozAnusAraM kAmayate'sau kpilH| gatIccheti arthadvayaM kapilaM saJjAlaka iti sidhyati / zabdakoze'pi sUryasya kRte 'kapiladyuti' zabdaH prayukto'sti / ato'trApi 'kapila' zabdasyArthaH sUrya iti / punaH sa eva sUryaH dazagrahANAM saMcAlaka iti / 'kratu' zabdena yajJArtho'bhipreto bhavati / sUryasya paritaH grahaNAM parikramaNamekasya yajJasya prArUpaM nayati / yajJasya

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Vol. xxx, 2006 vaidikasUkte niuTanniyamAnAM sAMketikarUpam 117 pUrNatAyai grahA: sUryaM prerayanti / preraNAtra ubhayatra prayujyate / arthAt, sUryaH grahAn samAkarSati tathA grahA api sUryam / phalasvarUpaM grahAH sUryasya paritaH parikrAmanti, anyathA naitat sambhavet / tathyametat yathAdhunikaM tathaiva vijJAnadRSTyA gurutvapUrNam / sUryagrahANAM paraspareSu samAkarSaNaM viziSTavaijJAnikasya niuTanamahodayasya tRtIyaM niyama sUcayati / "kriyA tathA pratikriyA parasparayoH kRte samAne tathA viparItadharmaviziSTe'' iti Newton's 3rd Law- Action and reaction are equal and opposite to each other. 7. vaizeSikadarzane niuTanamahodayasya niyamatrayam sampUrNa vijJAnaM dvidhA vibhaktuM zakyate(ka) vastuniSThapaddhatyA siddhaM vijJAnam tathA (kha) AtmaniSThAnubhavasiddhaM vijJAnam vaidikaM vAGmayamubhayamAvahati / atra prathamaM vaidikavAGmaye vijJAnaM tathA dvitIyaM vaidikaM vijJAnamiti vaktuM zakyate / vastuvijJAnasya maulikatathyAni sAGketikarUpeNa vaidikamantreSu vidyante / katipayAni paravartiSu sAhityeSu vizadatayA vivarNitAH dRzyante / vegasaMskAraprakaraNe vaizeSikadarzane AcAryakaNAdasya sUtropari prazastapAdena kRte bhASye niuTanamahodayasya niyamatrayaM saGketitaM bhavati / 'vego paJcasu dravyeSu nimitta-vizeSApekSAt karmaNo jAyate niyatadik kriyAprabandhahetuH sparzavad dravyasaMyogavizeSavirodhI kvacit kAraNaguNapUrvakrameNotpadyate / " i) vegaH nimittavizeSAt karmaNo jAyate (The change of motion is due to impressed force)! (ii) vegaH nimattApekSAt karmaNo jAyate niyatadikkriyAprabandhahetuH (The change of motion is proportional to the motive force impressed and is made in the direction of the right line in which the force is impressed 1) (iii) vegaH saMyogavizeSavirodhI / (To every action (saMyogaH) there is alwaya an equal and opposite reaction 1) 8. upasaMhAraH ___ evaM vayaM pazyAmaH yat vaidikagatitattvasyAthavA vegasaMskArasya bIjaM svIkRtya maharSikaNAda eva prathamaH gatiniyamAviSkArakaH / anantaramAdhunikavijJAnasya vikAsakAle niuTanmahodayena svIyapraceSTayA tathA

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118 parAmbA zrIyogamAyA SAMBODHI paryavekSaNena niyamatrayamAviSkRtam / yadi vedavijJAnayoH pArasparikasamanvayaH bhavet tarhi bahvAnAviSkRtatathyAnAM satyApitaM rUpamacirameva lokalocanamAgacchet iti AdhunikagaveSaNAkSetre AzAsyate tathA vizvasyate / pAdaTIpa 1. (ka), (kha) John Boslough, Stephen Hawking's Universe. 2. K. Samal, N. B. Mishra, J. N. Mohanty, A. C. Naik, A Text Book of Higher Secondary Physics, p. 103. 3. V. S. Apte, Student's Sanskrit English Dictionary, p. 133. 4. N. G. Dongre, The Physics, p. 27. sahAyakagranthAH 1. Rgveda-saMhitA (vaidikasaMzodhanamaNDalena prakAzitA). en. esa. sonTAkke tathA Ti. en. dharmAdhikAri, vaidikasaMzodhana-maNDalam, punA-9 dvitIyaM sampAdanam 1972 / 2. Apte, Vaman Shivram, The Student's Sanskrit English Dictionary. Motilal Banarsidas Publishers Private Limited, Delhi, Reprint 1993. 3. kaNNarU, Izvaran I. en, "saMskRte kiM nAsti'; amRtabhASA, SaSThavarSam, paJcamasaMkhyA, akTovara 2002. mukhyasampAdaka pro. harekRSNazatapathI, sampAdaka: DaoN. kumAracandramizraH, kAlidAsapuram (zAntinagaram), haripuram, motigajja baaleshvr-756003| ____4. Krishnaji, Science and Technology in the Vedas, Dharma Hinduja International Centre of Indic Research, Delhi. 1st ed. 1995. ___5. gulerI, vidyAdharazarmA, saMskRta meM vijJAna, mAtAmandira galI, jhaNDevAlA, naI dillI, 110055. prathama mudraNa agaSTa 2000 / 6. John Boslough, Stephen Hawking's Univers, Avon Books, New York, 1989.. 19. Dongre, N.G., The Physics, Samskrita Bharati, Mata Mandir Gali, Jhandewala, New Delhi, 110055, 1st print June 2000. 8. Mohanty, Madhusudan (Oriya translator), Rgveda (with commentary by Maharshi Dayananda Sarasvati), Dharmagrantha Store,. Alisha Bazar, Cuttack-2 9. mizraH, zrInArAyaNaH, vaizeSika-darzanama. caukhambA saMskRta saMsthAna, po. A. caukhambA, posTa bAksa naM 1139 cauka, vArANasI, dvitIya saMskaraNa 2043 vi. saM. mattiH, AcArya ke saccidAnandaH, akhilabhAratIyaprAcyAdhisaMgoSThyAH catustriMzatam adhivezane kRtam upakramAbhibhASaNam, AndhravizvavidyAlayaH, vAlatera, vizAkhApaTanam, trayodazI, pauSa. 2045 (Jan 1989) 11. Ram Gopal, The History and Principles of Vedic Interpretation, Naurang Rai Concept Publishing Company. H-13. Bali Nagar. New Delhi-110015. 1st Pub. 1983.

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Vol. XXX, 2006 vaidikasUkte niuTanniyamAnAM sAMketikarUpam 119 37. Wilson, H. H. The Rig Veda Samhita. Cosmo Publications. 24-B. Ansari Road. New Delhi. 1st Publication 1888. 1st Cosmo. reprint. 1977. 83. Samal K, Mishra N. B., Mohanty, J. N., Naik A. C., A Text book of Higher Secondary Physics Part-1. Vidyapuri. Balubazar. Cuttack 753002. 1st ed. 1992. 3rd revised & enlarged ed. 1995. 28. Shastri, Acharya V. M., Science in the Vedas. Sarvadeshik Arya Pratinidhi Sabha. Maharshi Dayananda Bhawan. Ramlila Ground. New Delhi-1. 1st ed. 1970. reprint 1990.

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kAnUna vyavasthA ke saMrakSaka vaidika varuNa devatA zazi kazyapa jIvana ke sarvAGgINa vikAsa ke lie bhAratIya dharmavettAoM ne cAra purUSArthoM kI vyavasthA kI hai - dharma, artha, kAma, va mokSa / ina cAroM purUSArthoM meM dharma ko pramukhatA dI gayI hai kyoMki vaha zeSa tInoM purUSArthoM meM anusyUta hai / mokSa prApti ke lie artha anarthakArI na ho, kAmasevana cAritrika adha:patana kA kAraNa na bane isalie inake niyantraNa aura samyak paripAlana ke lie dharma kI vyavasthA kI hai / dharma eka vyavasthA hai, eka kAnUna hai jisa kAnUna ke anusAra prApta dhana hI vAstava meM artha hai / jisa prakAra adharma, bhraSTAcAra, pApayukta nIti va chala-kapaTa (anyAya) se prApta dhana anarthakArI hotA hai usI prakAra aniyantrita kAmasevana kAnUna (dharma) dvArA mAnya nahIM hotA hai| ata: dharmarahita artha va kAma kA tyAga karanA cAhie - "parityajedarthakAmau yau syAtAM dharmavarjitau / dharmaM cApyasukhodakaM lokavikruSTameva ca / " manusmRti, 4/176. 'dharma' zabda kA prayoga Rgveda ke anusAra svabhAva, vidhi, nizcita-niyama athavA yajJAnuSThAna artha meM grahaNa kiyA jAya athavA mImAMsakoM ke anusAra 'codanAlakSaNo'rtho dharmaH' ko mAnA jAya yA phira vaizeSika ke 'abhyudaya va niHzreyasa' ke hetu ko dharma kahA jAya athavA dharmazAstroM meM mAnya dharma ke sAmAnya va vizeSa lakSaNoM ko mAnA jAya, sabakA mUla eka hI hai| sabhI kA mukhya sUtra hai 'sva-svanirdhArita niyamoM (dharmo) kA pAlana karanA va karttavya karmoM ko karanA / jinakA pAlana na karane para daNDa kA bhAgI bananA par3atA hai| Rgveda ke paMcama maMDala meM nizcitaniyama (vyavasthA) artha meM 'dharma' zabda kA prayoga milatA hai| vahA~ mitra va varuNadeva dharmapUrvaka deva ke vidhAna se apane-apane niyamoM kI rakSA karate hue pratIta hote 'dharmaNA mitrAvaruNA vipazcitA vratA rakSethe asurasya mAyayA / ' Rgveda, 5.63.7 / Rgvaidika niyama 'Rta' va 'satya'rUpI daivI vyavasthA thI jisa vyavasthA (kAnUna, niyama) meM baMdhe hue sabhI devagaNa tArAgaNa, candramA Adi sampUrNa prakRti, apane-apane kAryoM meM lagI rahatI hai|

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Vol. xxx, 2006 kAnUna vyavasthA ke saMrakSaka vaidika varuNa devatA 121 lekina yaha daivI kAnUna (vyavasthA-niyama) kyA hai ? kA uttara jAnane ke lie hameM prAkRtika jagata para dRSTipAta karanA hogA - isa dRzyamAna jagat kI choTI se choTI vastu bhI svecchA se pravRtta nahIM hotI hai, apitu eka vyApaka niyama ke vazIbhUta hokara apane jIvana kA vistAra karatI hai| dina ke pazcAt rAtri kA Agamana, nityaprati apanI kiraNoM se sampUrNa jagat ko prakAzamAna karate hue sUrya kA pUrva dizA meM udaya, va rAtri meM rajata razmiyoM vAle candramA kA AvirbhAva Adi sabhI dRzya jagat meM vidyamAna vyavasthA kA pratipAdana karate haiM / isa samasta carAcara meM vyApta jagat viSayaka niyamoM ko saMhitAoM meM 'Rta' kI saMjJA dI gayI hai / yaha 'Rta' hI devatAoM kA saMcAlaka aura niyantA hai| 'Rta' zabda gatyarthaka 'R' (jAnA) dhAtu se niSpanna mAnA gayA hai / 'Rta' kI isa gatyarthaka vyatpatti ke AdhAra para 'Rta' kA artha prAkRtika niyama yathA sUrya, candra, tAre, pRthivI, AkAza nirantara gatizIla padArthoM kI nizcita gati bhI mAnA jA sakatA hai / prakRti evaM usase niyantrita samasta padArthoM kI satata gati meM eka nizcita vyavasthA, niyama yA nizcita kama dikhAI detA hai jo anAdikAla se calA A rahA hai, aura jaba taka vizva hai taba taka calatA rahegA / isI abhiprAya se 'Rta' ko jagat kA niyantA kahA gayA hai| 'Rta' ke niyama kA koI bhI ullaMghana nahIM kara sakatA / 'Rta' ke isa kaThora niyamoM se Abadhda USA se sambaddha eka RcA meM kahA gayA hai - "dhu loka kI duhitRsthAnIya, jyotirmaya vastroM ko dhAraNa kie hue sabake prati sadbhAvanA rakhane vAlI yaha USA-devI sAmane dRSTigocara ho rahI hai / vaha satya ke mArga kA buddhipUrvaka anusaraNa karatI hai, aura saba jAnatI huI bhI apane niyamoM kA atikramaNa nahIM krtii|" "eSA divo duhitA pratyadarzi jyotirvasAnA samanA purastAt / Rtasya panthAmanveti sAdhu prajAnatIva na dizo minAti // " Rgveda 1/124/3 vedoM kA yaha 'Rta' nitya, zAzvata aura sabakA pitA hai| sUrya, candra, rAta-dina, subaha-sA~ya va RtueM Adi sabakA niyamana isI 'Rta' ke dvArA hotA hai / 'Rta sabhI prakAra kI sukha-zAnti kA srota hai|' 'Rta' ke mArga kA anusaraNa karane se manuSya pApa meM lipta nahIM hotA / tathA usake samasta du:khoM kA nAza ho jAtA hai| 'sugaH panthA anRkSara AdityAsa RtaM yate' Rgveda 1/41/4 vaidika kAla meM 'Rta' ke dvArA hI sabakA niyamana hotA thA / 'Rta' kI sthiti bane rahane para hI jagat kI pratiSThA banI rahatI hai aura isa saMtulana ke abhAva meM jagat kA vinAza avazyaMbhAvI hai| lekina isa 'Rta' ko. niyamita karane vAle isa kAnUna ke niyAmaka ke abhAva meM vyavasthA bhI saMbhava nahIM hai| 'Rta' (kAnUna) ke isI niyAmaka (saMrakSaka) ke rUpa meM hama varuNa kI sattA pAte haiM / varuNa kA svarUpa naitika vyavasthA ke niyAmaka ke rUpa meM atyanta prabhAvazAlI hai / varuNa jisa 'Rta' ke abhirakSaka haiM; aura jisase sAre deva bhI Avaddha haiM, usakA tAtparya sAmAnyataH sRSTigata dharma evaM saba prakAra ke niyamoM se hai|

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122 zazi kazyapa SAMBODHI varuNa kA sthAna vaidika devatAoM meM nitAnta mahattvapUrNa hai| unheM 'vizvatazcakSuH' (sarvatra dRSTi rakhane vAle) 'dhRtavrata' (niyamoM ko dhAraNa karane vAle) 'sukratu' (zobhana karmoM kA sampAdana karane vAlA) tathA samrATa (zAsana karane vAlA) kahA gayA hai / 'veda mAso dhRtavrato dvAdaza prajAvataH / vedA ya upajAyate / Rgveda, 1.25.8 sarvatra varuNa prANimAtra ke zubhAzubha karmoM kA draSTA tathA phaloM kA dAtA hai| veda meM varuNa rAjA hai / vaha saba para chAye hue uccatama vyoma kA tathA sAtha hI saba sAgaroM kA rAjA hai| saba vistAra varuNa ke haiM / eka mantra meM unheM 'satyadharmA' kahA gayA hai Rtasya gopAvadhi tiSThatho rathaM satyadharmANA parame vyomani / vahI, 5.63.1 isalie rAjA varuNa logoM ke satya aura asatyoM ko dekhate hue unake madhya ghUmate haiM'yAsAM rAjA varuNo yAti madhye satyAnRte avapazyaJjanAnAm / vahI, 7.49.3 mitrAvaruNa ko sambodhita eka mantra meM sUrya ko satya kI ApUrti aura asatya kA vinAza karane vAlA kahA gayA hai| vaha satya kI pUrti vAstava meM dina nikalane ke niyama ke rUpa meM karate haiM va andhakAra rUpa asatya kA vinAza karate haiM 'garbho bhAraM bharatyA cidasyA RtaM pipartyanRtaM ni pAti / atharvaveda, 9/10/23 varuNa prAkRtika vratoM ke sarvocca svAmI haiM / ve pRthivI loka evaM dhuloka ko sthira karane vAle haiM, aura sabhI lokoM meM saMcarita rahate haiM (atharvaveda, 8.42.1) / tInoM dyuloka aura tInoM pRthivIloka unhIM ke bhItara nihita haiN| "tisro dyAvo nihitA antarasmin tisro bhUmirUparAH SaDvidhAnAH / Rgveda, 7.87.5 ve sampUrNa pRthivI para zAsana karate haiM (Rtena vizvaM bhuvanaM virAjathaH / Rgveda, 5.63.7) / sampUrNa saMsAra ke saMrakSaka haiM / varuNa ke vrata se hI AkAza evaM pRthivI pRthak-pRthak vidhArita haiM (dyAvApRthivI varuNasya dharmaNA viSkambhite ajare bhUtiretasA / (6.70.1) amaradevatA bhI mitra aura varuNa ke aTala vratoM ko TAlane meM asamartha haiM - 'na vAM devA amRtA A minanti vratAni mitrAvaruNA dhruvANi / vahI, 5.69.4 'dharmaNA mitrAvaruNA vipazcitA vratA rakSethe asurasya mAyayA / vahI, 5.63.7 uparyukta sthala para 'vrata' zabda se abhiprAya varuNa ke 'kAnUna' se hai / varuNa sadaiva apane karma meM tatpara rahate haiN| unakA karma hI unakA dharma hai| usameM kadApi truTi nahIM AtI hai| yahI kAraNa hai ki jo koI manuSya svakarma (dharma) kA pAlana nahIM karatA, use vaha daNDa dete haiM / isIlie uSAeM na kevala Rta kA apitu varuNa ke niyama kA anupAlana karatI haiM /

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Vol. Xxx, 2006 kAnUna vyavasthA ke saMrakSaka vaidika varuNa devatA 123 AkAza ke tAre varuNa ke izAre para dina meM chipa jAte haiM / varuNadeva hI rAtri aura dina ko niyamita evaM vibhakta karate haiM / azeSa bhautika niyama varuNa ke niyantraNa meM haiM aura dina ko niyamita evaM vibhakta karate haiM / azeSa bhautika niyama varuNa ke niyantraNa meM haiM / varuNa ke vidhAna se candramA rAtri meM camakatA hai aura tAre jhilamilAte haiM / RtuoM kA niyamana bhI varuNa hI karate haiM - "vi ye dadhuH zaradaM mAsamAdaharyajJamaktuM cATTacam / ' Rgveda, 7/66.11 / vikhyAta yama-yamI sUkta meM, jisameM yama kI bahana yamI mAnava jAti kI utpatti ke nimitta yama se praNaya yAcanA karatI hai, usake prastAva ko ThukarAte hue yama na kevala Rta apitu mitra evaM varuNa ke vidhAnoM kA bhI ullekha karate haiN| isase pratIta hotA hai ki devatA-gaNa varuNa ke niyamoM ko tor3ane kA vicAra bhI nahIM kara sakate haiM / ___ Rgveda meM varuNa ke svarUpa varNana viSayaka va stutiviSayaka mantroM se varuNa kA sRSTi niyAmaka kA rUpa spaSTa hotA hai - sAdhaka prArthanA karate hue kahatA hai - prabhu Apa varuNa haiM, varaNIya haiM, sarvazreSTha haiM / Apa hI pApoM ke varjaka haiM va vighnoM ke nivAraNa karane vAle haiN| paristhitijanya vighnoM ke sAtha kucha pAzoM ne mujhe bhI bAMdha rakhA hai| ina pAzoM se mujhe chuDA do / varuNadeva ke ye pAza vrata (niyama, kAnUna) bhaMga karane vAloM ko sabhI sthAnoM aura kAloM meM Abaddha kara lete haiM / 'uduttamaM varuNa pAzamasmadavAdhAmaM vi madhyamaM zrathAya / athA vayamAditya vrate tavAnAgaso aditaye syAma // Rgveda, 1.24.15 / jo pApa karatA hai vaha ina pAzoM meM jakar3A jAtA hai / vratoM (kAnUnoM) ko tor3ane vAlA daNDa kA bhAgI banatA hai| svAsthya ke niyamoM kA pAlana na karanA prAkRtika vrata kA bhaMga hai| jhUTha bolanA, corI karanA Adi naitika vrata bhaMga ke antargata A jAte haiM / eka sthAna para aparAdhI apane dvArA kiye gaye varuNa athavA devoM ke vidhAnoM ke ullaMghana kI hAmI bharatA hai (Rgveda, 10.2.4) / atharvaveda ke anusAra varuNa kI sattA sArvajanika hai / jaba do manuSya milate haiM, taba varuNa tIsare banakara vahA~ vartamAna rahate haiN| ve manaSyoM ke nimeSoM taka ko gina lete haiN| yadi koI manaSya svarga ke bhI pare calA jAya. phira bhI vaha varuNa se nahIM baca pAtA, kyoMki varuNa ke sahasroM spaza haiM / varuNa ke saMdezavAhaka dhuloka se utarakara saMsAra meM vicarate aura apane agaNita netroM dvArA azeSa jagatI ke Ara-pAra dekha lete haiM - 'divaspazaH pra carantIdamasya sahasrAkSA ati pazyanti bhUmim / atharvaveda, 4.16.4 / varuNa apane bhavana meM baiThakara loka ke samagra kArya-kalApa kA nirIkSaNa karate haiM / 'niSasAda dhRtavrato varuNaH pastyAusvA / Rgveda, 1.25.1 zUnya dau sanni Sadya yanmantrayete rAja tad veda varuNastRtIyaH / atharvaveda, 4.16.2

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124 zazi kazyapa SAMBODHI uparyukta varNana meM varuNa ko mAtRbhAva se yukta dikhAyA hai / jisa prakAra, baccA cAhe kahIM bhI chipakara aparAdha karatA hai, lekina mA~ kI nigAhoM se usakA uparAdha nahIM chipa sakatA hai; usI prakAra pApakartA kahIM bhI chipakara pApa kyoM na kare, varuNa ke netroM se nahIM baca sakatA hai / varuNa sUrya rUpI netra ke dvArA mAnava jAti kA sarvekSaNa karate haiM / prastuta prasaMga meM pApa se tAtparya hai - divya satya aura Rta (niyama) kI pavitratA kA ullaMghana, jisake pariNAmasvarUpa pApakartA ko varuNa ke kopa kA bhAjana bananA par3atA hai| pApakartA ke virUddha divyavidhAnayukta rAjA varuNa vegapUrvaka apane astra phaiMkatA hai, una para usakA pAza utara AtA hai va ve varuNa ke jAla meM pha~sa jAte haiM / parantu jo vyakti yajJa ke dvArA satya kI khoja karate haiM ve rasse se khole gaye bachar3e kI taraha yA vadhastambha se chor3e gaye pazu kI taraha pApa ke baMdhana se mukta ho jAte haiM / ye te pAzA varuNa sapta sapta tredhA tiSThanti viSitA rUzantaH // chinantu sarve amRtaM vadantaM yaH satyavAdyati taM sRjantu // atharvaveda, 4.16.6 / RSigaNa varuNa kI pratizodhAtmaka hiMsA kI bAra-bAra niMdA karate haiM / ve usase prArthanA karate haiM ki vaha unheM pApa se aura usake pratiphala-rUpa mRtyu se mukta kara de / ve kahate haiM - vinAza ko hamase dUra kara do / jo pApa hamane kiyA hai use bhI hamase alaga kara do / ajJAnavaza hamane tumhAre niyamoM kI jo avahelanA kI hai, he prabho ! una pApoM ke kAraNa hamArI hiMsA na karanA - yatkiM cedaM varuNa daivye jane'bhidrohaM manuSyAzcarAmasi acittI yattava dharmA yuyopima mA nastasmAdenaso deva rIriSaH // Rgveda, 7/89/5 / RSigaNoM kI yaha prArthanA varuNa ke 'dayAlu' yA 'kRpAlu' rUpa para prakAza DAlatI hai / aparAdha karane para bhI prAyazcita karane vAloM para dayA karate haiM / ve pApoM ko mAno rassI se bAMdhate aura use DhIlA kara dete haiM (Rgveda, 2.28.5) / ve manuSyoM ke svayaM kiye pApoM ko hI nahIM, apitu pitRgaNa dvArA kiye pApoM ko bhI mApha kara dete haiM / ve hara ghar3I vratoM (niyamoM) ko tor3ane vAle manuSyoM ke aparAdhoM ko bhI kSamA kara dete haiM / vaidika deva varuNa ke stutiparaka mantroM se unakI sarvajJatA kI bhI siddhi hotI hai| sarvajJa vyakti hI duSToM kA damana athavA niyamana karane meM samartha ho sakatA hai| vahI jAna sakatA hai ki kahA~ para niyamoM kA ullaMghana ho rahA hai / va ullaMghana kartA ko daNDa de sakatA hai / varuNa apane isI sarvajJa svarUpa ke kAraNa sampUrNa sRSTi ke va 'Rta' ke niyAmaka haiM / ve AkAza meM pakSiyoM kI ur3Ana ko, samudra meM jahAjoM ke yAtAyAta ko aura sudUragAmI vAyuke mArga ko jAnate haiM - vedA yo vInAM padamantarikSeNa patatAm / veda nAvaH samudriyaH / Rgveda, 1.25.7 veda vAtasya vartanimurorRSvasya bRhataH / vahI, 9 /

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Vol. xxx, 2006 kAnUna vyavasthA ke saMrakSaka vaidika varuNa devatA 125 ato vizvAnyadabhutA cikitvA~ abhi pazyati / kRtAni yA ca kA / vahI, 11 / varuNa, sabhI gupta bAteM jo ho cukI haiM yA hone vAlI haiM - unheM dekhate haiM / sampUrNa mAnava ke satya va asatya ko jAnane vAle haiM (yAsAM rAjA varuNo yAti madhye satyAnRte avapazyaJjanAnAm 'vahI, 7.49.3 / unake binA koI bhI prANI palaka nahIM jhapaka sakatA hai| manuSyoM kI palakeM bhI unake ginatI meM haiM / manuSya jo kucha bhI socatA yA karatA hai, una sabhI ko varuNa jAnate haiM / isa prakAra uparyukta vivecana se yaha spaSTa ho jAtA hai ki vaidika kAla meM sampUrNa sRSTi meM vyApta nizcita vyavasthA hI kAnUna kA sarvotkRSTa udAharaNa hai, jisa kAnUna kA mAnava to kyA prakRti bhI ullaMghana sakatI thI / isI vyavasthA ko vaidika yaga meM 'Rta' va 'satya' ke nAma se kahA gayA hai| isa 'Rta' va 'satya' ke saMrakSaNa kartA varuNa the jo ki niyama bhaGga karane vAloM ko (kAnUna tor3ane vAloM ko) kar3A daNDa dete the / yahA~ taka ki devatA bhI unake kAnUna ko tor3ane para daNDa ke bhAgI banate the|

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paJcIkaraNam : eka vizleSaNa jayapAla vidyAlaMkAra paJcIkaraNam zaMkarAcArya kI eka ati laghu kintu mahatvapUrNa racanA hai / isa para zaMkarAcArya ke samakAlIna ziSya zrI surezvarAcArya (prasiddha mImAMsaka maNDanamizra ne zaMkarAcArya se zAstrArtha meM parAjita hokara advaita siddhAnta kA anuyAyI hokara yaha nAma dhAraNa kiyA thA) ke sAragarbhita vArtika haiM / surezvarAcArya ne cauMsaTha anuSTup padyoM meM zaMkarAcArya kI isa laghu racanA kI vyAkhyA meM praNava (o3m) kI advaita vedAnta ke anusAra vyAkhyA kI hai / surezvarAcArya ke isa laghu vyAkhyA grantha kA nAma paJcIkaraNa-vArtikam hai| parantu isakI viSayavastu ko dhyAna meM rakhakara zrI mahAdeva zAstrI ne aDyAra saMskaraNa meM ise praNavavArtikam zIrSaka denA hI adhika ucita samajhA hai| yadyapi isake liye zAstrI jI ne koI pramANa nahIM diyA hai| prastuta vivecana kA sambandha kyoMki paJcIkaraNa se hai ataH hameM AcArya tathA vArtikakAra pradatta zIrSaka hI abhipreta hai| o3m / paJcIkRtapaJcamahAbhUtAni tat kAryaM ca sarvaM virADityucyate / etatsthUlazarIramAtmanaH ..... / yaha mUlapATha hai / artha spaSTa hai - paJcIkRta paMcamahAbhUta haiM aura inake sakala kAryajAta ko virAT kahA jAtA hai / yaha AtmA kA sthUla zarIra hai / apaJcIkRtapaJcamahAbhUtAni paJcatanmAtrANi, tat kAryaM ca paJcaprANAH, dazendriyANi, manobuddhizceti saptadazakaM liMgam bhautikaM hiraNyagarbhamityucyate / ettsuukssmshriirmaatmnH.....| apaJcIkRta mahAbhUta paJcatanmAtra haiM / bhautika sUkSmazarIra (Material subtle body) inakA kArya hai tathA pA~ca prANa, dasa indriyA~, mana aura buddhi yaha satraha isa sUkSmazarIra ke aMga haiN| paJcatanmAtra tathA inakA kArya (sUkSmazarIra) inakA sammilita nAma hiraNyagarbha hai| yaha AtmA kA sUkSmazarIra AkAzAnilAnalasalilAvani ye paJcIkRta hone para paMcamahAbhUta tathA apaJcIkRta avasthA meM tanmAtra kahe gaye haiM / tanmAtra anvarthaka saMjJA hai| sAMkhya zAstrAnusAra (vedAnta ne tanmAtra zabda saMbhavataH isI zAstra se liyA hai) abhiprAya yaha hai ki isa tanmAtra avasthA meM zabdAdi abhivyakta nahIM haiM / AkAza yA zabdAdi kI yaha vaha sakSma avasthA hai jahA~ usakA AkAzatva yA zabdatva apane svarUpa ko tyAga detA hai| isa avasthA meM vaha kevala eka padArtha mAtra hotA hai isake atirikta aura kucha nahIM hotA / yahI zabda athavA AkAzAdi kA sUkSmatva hai| isI kAraNa inheM tanmAtra kahA gayA hai| vastutaH isa sUkSmAvasthA (tanmAtrAvasthA) meM to inakI zabda yA AkAzAdi saMjJA bhI nahIM hai / bAda meM sthUlAvasthA meM hone vAle AkAzAdi nAma

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Vol. xxx, 2006 paJcIkaraNam : eka vizleSaNa 127 ke kAraNa vyavahAra ke lie inheM isa tanmAtra sthiti meM bhI yaha aupacArika saMjJA de dI jAtI hai| anvarthaka tanmAtra pada se yahI pratIta hotA hai ki zabdAdi kI anabhivyakta avasthA meM aisI sthiti hai jaise kisI padArtha kA saMsargAnavagAhi nirvikalpaka jJAna hotA hai / yA phira vyAkaraNa meM prayogAnaha prAtipadika kA hotA hai| yA sAhitya zAstra meM sAdhAraNIkRta ratyAdi bhAva hote haiM / paJcaprANAH, dazendriyANi, manobuddhizceti saptadazakaM....yaha tanmAtrAoM ke kArya haiM / tanmAtrAoM ke kArya paMcamahAbhUtoM kA parigaNana isa sUci meM nahIM kiyA gayA hai / paJcIkaraNam ke mUla pATha meM kevala itanA hI kahA gayA hai ki paJcIkRta hone para ye AkAzAnilAnalasalilAvani paMcamahAbhUta haiM aura apaJcIkRta avasthA meM ye tanmAtra haiM / AcArya kA abhISTa yaha pratIta hotA hai ki tanmAtra aura paJcIkRta mahAbhUta meM paurvAparya hone para bhI paraspara sAkSAt kAraNakArya bhAva sambandha nahIM hai| donoM eka hI haiM, sUkSma avyAkRta avasthA meM ye tanmAtra haiM tathA sthUla vyAkRta avasthA meM yahI mahAbhUta haiN| sUkSma zarIra ke satraha aMga tanmAtrAoM ke kArya haiM tathA inhIM kI abhivyakti puna: sthUla zarIra ke rUpa meM hotI hai| yaha sthUla zarIra pAJcabhautika hai| isa prakAra paramparA sambandha se sthUla mahAbhUtoM ke prati ina tanmAtrAoM kI kAraNatA ko samajhA jA sakatA hai| paJcIkRta paJcamahAbhUta AtmA kA sthUla zarIra hai aura apaJcIkRta paJcamahAbhUta arthAt paMcatanmAtrAyeM AtmA kA sUkSma zarIra hai| buddhikarmendriyaprANapaJcakairmanasA dhiyA / zarIraM saptadazabhiH sUkSma talliGgamucyate // paMcadazI -23 / ina donoM zarIroM kA kAraNa AtmA kA ajJAna hai / yaha 'mAyA' apara nAma ajJAna zuddhacaitanyabrahma se abhinna tathA usakI jyoti se AbhAsita hai - zarIradvayakAraNamAtmAjJAnaM sAbhAsamavyAkRtamityucyate / zaMkarAcArya ke mUlapATha para surezvarAcArya sRSTyutpatti kI prakriyA ko samajhAte hue kahate haiM - AsIdekaM paraM brahma nityamuktamavikriyam / tatsvamAyAsamAvezAdbIjamavyAkRtAtmakam // 2 // tasmAdAkAzamutpannaM zabdatanmAtrarUpakam / sparzAtmakastato vAyustejorUpAtmakaM tataH // 3 // Apo rasAtmikAstasmAttAbhyo gandhAtmikA mahI / zabdaikaguNamAkAzaM zabdasparzaguNo marut // 4 // zabdasparzarUpaguNaistriguNaM teja ucyate / zabdasparzarUparasaguNairApazcaturguNAH // 5 // zabdasparzarUparasagandhaiH paJcaguNA mahI / tebhyaH samabhavatsUtraM bhUtaM sarvAtmakaM mahat // 6 // nityamukta tathA kriyA rahita parama brahma ekAkI thA / svayaM apanI zakti, mAyA (brahma kI vaha zakti jisake kAraNa vaha svayaM prAtibhAsika jagat ke rUpa meM pratIta hone lage) ke AvaraNa se vahI brahma (Izvara), nAma

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128 jayapAla vidyAlaMkAra SAMBODHI rUpa rahita saMsAra kA bIja huA / isa mAyopahita brahmarUpa (Izvara) bIja se zabda tanmAtra-rUpa AkAza huaa| usase (AkAza se) sparza tanmAtra-rUpa vAyu, vAyu se rUpa tanmAtra-rUpa teja, tadanantara teja se rasa tanmAtrarUpa apas aura jala se gandha tanmAtra-rUpa pRthivI huI / yahA~ taka paMca tanmAtrAoM kI sRSTi batAI gii| inhIM tanmAtrAoM ke guNoM kA vivecana karate hue vArtikakAra Age kahate haiM - eka zabda guNa vAle AkAza, zabdasparza guNa vAle vAyu, zabdasparzarUpa guNa vAle teja, zabdasparzarUparasa guNa vAle jala tathA zabdasparzarUparasagandha guNa vAle pRthivI - ina sUkSmabhUtoM se yaha "mahAn' sarvatra vyApta samasta saMsAra sthiti meM AyA / isa samasta saMsAra meM mAlA ke puSpoM meM dhAge kI taraha sUtra bhUta vaha AtmA vidyamAna hai| prastuta vArtika meM ise 'sUtra' pada se kahA gayA / isI ko prANa bhI kahA jAtA hai aura yahI hiraNyagarbha hai / zruti vAkya hai - hiraNyagarbhaH samavartatAgre....Rg0 10-121-1 / hiraNyagarbha janayAmAsa pUrvam....zvetA0 3-4 / bRhadAraNyakopaniSad meM kahA gayA - katama eko deva iti prANaH / vArtikakAra AcArya sarezvara yahA~ apaJcIkRta mahAbhUta arthAt paMcatanmAtroM kA vivecana kara rahe haiM jina se mahAn, sarvavyApaka, bhUta AvirbhUta hae / yahI vaha satra (zakti) hai jo sthUla rUpa meM Ane se pahale samasta vizva meM mAlA meM satra kI bhAMti vyApta hotI hai| prathama Apatti yaha hai ki yahA~ apaJcIkRta paMcatanmAtra AkAza, marut, teja, ApaH, mahI ko kramaza: apane apane guNoM se yukta kahA gayA hai / arthAt tanmAtra avasthA meM bhI AkAza zabda guNa se yukta hai| isI prakAra vAyu sparza se, teja rUpa se, Apa : rasa se, pRthivI gandha se yukta haiM / aisA hone para inakA tanmAtratva kyA huA ? tanmAtra avasthA meM AkAza yA to mAtra AkAza hai yA mAtra zabda hai| Age inhIM AkAzAdi tanmAtrAoM ko kramaza: eka, do, tIna cAra aura pA~ca guNoM vAlA kahA gayA / aisA kahane para vakSyamANa paJcIkRta mahAbhUtoM se ina tanmAtra (sUkSma) bhUtoM kA sUkSmatva kyA huA ? sthUla mahAbhUta ina se bhinna kyA hue ? kramazaH eka do tIna....guNoM ke hone para inakA apaJcIkRtatva kyA huA? isake atirikta zaMkarAcArya ke paJcIkaraNam meM mUla pATha ke sAthe isa vyAkhyA kI saMgati kaise baiThegI? vArtikakAra surezvarAcArya isake bAda paJcIkRta sthUla mahAbhUtoM kA vivecana karate haiM / tathAhi - tataH sthUlAni bhUtAni paJca tebhyo virADabhUt / paJcIkRtAni bhUtAni sthUlAnItyucyate budhaiH // 7 // pRthivyAdIni bhUtAni pratyekaM vibhajed dvidhA / ekaikaM bhAgamAdAya caturdhA vibhajetpunaH // 8 // ekaikaM bhAgamekasmin bhUte saMvezayet kramAt / tatazcAkAzabhUtasya bhAgAH paJca bhavanti hi // 9 // vAyvAdibhAgAzcatvAro, vAyvAdiSvevamAdizet / paJcIkaraNametatsyAdityAhustatvavedinaH // 10 //

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129 Vol. xxx, 2006 paJcIkaraNam : eka vizleSaNa paJcIkRtAni bhUtAni tatkAryaM ca virAD bhavet / sthUlaM zarIrametatsyAdazarIrasya cAtmanaH // 11 // usake bAda una sUkSma paJcatanmAtrAoM se sthUla paJcamahAbhUta hue / una mahAbhUtoM se virAT huA (virAT yA vaizvAnara vaha cetana tatva [AtmA] hai, jo sRSTi ke sabhI sthUla padArthoM meM abhimAnI hokara vidyamAna hai)| agale padyoM meM paJcIkaraNa kI prakriyA ko samajhAyA gayA hai| pahale pRthivI Adi sabhI (sUkSma) bhUtoM ke do do bhAga kareM / punaH inameM se eka eka bhAga ke cAra cAra bhAga karake eka eka bhAga saba bhUtoM meM kramaza: joDa deN| isa prakAra AkAza meM pA~ca bhAga (tatva) hote haiM - apanA AdhA. tathA vAya ityAdi anya cAra sUkSmabhUtoM meM se pratyeka ke Adhe kA caturthAMza (samagra kA 1-8) / ina pA~ca bhAgoM ke sammelana se AkAza mahAbhUta banatA hai| vAyu meM AdhA bhAga apanA tathA anya pratyeka cAra ke Adhe-Adhe bhAga kA caturthAMza sammilita hotA hai| isI prakAra anya bhUtoM meM yaha paJcIkaraNa kI prakriyA hotI hai| ina paJcIkRta sthUla bhUtoM kA kArya virAT hai yahI AtmA kA sthUla zarIra hai (vividhaM rAjamAnatvAt virATa) sRSTi ke sabhI tatvoM meM paMcamahAbhUtoM kI vidyamAnatA kI vivadhatA ke kAraNa yaha virAT hai / isI kA nAma vaizvAnara hai (vizveSu samasteSu nareSu ahamityabhimAnitvAt vaizvAnaraH) / paJcIkaraNa kI isa prakriyA ko AcArya sadAnanda (solahavIM zatI uttarArdha) ne vedAntasAra meM isI prakAra parantu kucha adhika spaSTa karake samajhAyA hai / ...........evaM sUkSmazarIrotpattiH / sthUlabhUtAni tu paJcIkRtAni / paJcIkaraNaM tvAkAzAdipaJcasvekaikaM dvidhA samaM vibhajya teSu dazasu bhAgeSu prAthamikAnpaMcabhAgAn pratyekaM caturdhA samaM vibhajya teSAM caturNA bhAgAnAM svasvadvitIyA bhAgaparityAgena bhAgAntareSu yojanam / taduktamdvidhA vidhAya caikekaM caturdhA prathama punaH / svasvetara dvitIyAMzairyojanAtpaJcapaJca te // paMcadazI se uddhRta / sthUla mahAbhUtoM kI utpatti paJcIkaraNa kI prakriyA se huI / AkAzAdi sUkSmabhUtoM (paMcatanmAtrAoM) meM se pratyeka ko pahale do bhAgoM meM vibhakta karake prathama bhAga ke punaH cAra cAra samabhAga kareM / pratyeka mahAbhUta meM AdhA bhAga apanA hai aura zeSa AdhA aMza anya cAra bhUtoM ke ardha-ardhAMza kA caturtha bhAga hai| paJcIkaraNa kI yahI prakriyA hai| aisA mAnane para pratyeka mahAbhUta meM zabdasparzarUparasagandha pA~coM guNoM kI sthiti ho jAtI hai| ina pA~coM guNoM kI pratyeka mahAbhUta meM upasthiti hone para inako AkAzAdi eka nAma se kyoM kahA jAtA hai isake uttara kI apekSA meM yaha kahanA Avazyaka huA - paJcAnAM paJcAtmakatve samAne'pi teSu ca "vaizeSyAttu tadvAdastadvAdaH" (bra. zAMkarabhASya 2-4-22) iti nyAyenAkAzAdi vyapadezaH sambhavati / tadAnImAkAze zabdo'bhivyajyate, vAyau zabdasparzI, agnau zabdasparzarUpANi, apsu zabdasparzarUparasAH, pRthivyAM zabdasparzarUparasagandhAzca / pratyeka mahAbhUta meM svakIya guNa ke Adhikya tathA vaizeSya ke kAraNa AkAzAdi saMjJA hotI hai / saMjJAkaraNa taka to bAta ThIka hai parantu eka ora to jisa paJcIkaraNa prakriyA ko prastuta kiyA jA rahA hai usake anusAra pratyeka mahAbhUta meM pA~ca-pA~ca guNoM kI sthiti banatI

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130 jayapAla vidyAlaMkAra SAMBODHI hai aura dUsarI ora AkAzAdi mahAbhUtoM meM kramaza: eka, do tIna, cAra aura pA~ca guNa mAna rahe haiN| vArtikakAra surezvarAcArya aura bAda meM inhIM kA anusaraNa karate paMcadazIkAra tathA vedAntasAra ke racanAkAra AcArya sadAnanda kA yaha vadato vyAghAta dUsarA Apatti kA kAraNa hai / ___ AkAza meM zabdAtirikta rUparasagandhasparza cAroM guNoM kI vastutaH sattA hai parantu hama uparyukta vaizeSya ke kAraNa AkAza meM vyavahAra ke liye kevala eka hI guNa mAnate haiM aura isI prakAra vAyu meM guNa to pA~coM haiM parantu hama vaizeSyAt arthAt prAdhAnyena vyapadezAH bhavanti ke siddhAnta kI sahAyatA se vAyu meM kevala do hI guNoM kI sthiti mAnate haiM yaha tarkasaMgata nahIM hai| jisa prakAra pRthivI meM rUparasagandhazabdasparza pA~coM guNoM kI sthiti sAkSAt siddha hai usI prakAra AkAza meM zabdetara, vAyu meM zabdasparzetara, teja meM zabdasparzarUpetara, aura Apa : meM zabdasparzarUparasetara guNoM kA abhAva anubhava-siddha hai / zaMkarAcArya chAMdogyopaniSad ke trivRtakaraNa prasaMga meM spaSTa kahate haiM ki teja meM gandha aura rasa ho hI nahIM sakate gandharasayoranudAharaNaM trayANAmasambhavAt, na hi gandharasau tejasi sthaH 6-4-4 / sthUlabhUtoM meM ina avidyamAna guNoM ko anabhivyakta avasthA meM bhI nahIM svIkAra kiyA jA sakatA / svIkAra karane para ina mahAbhUtoM kA sthUlatva kyA hogA / ise mAnane meM na to koI pramANa hai aura na hI yaha tarka-sahya hai / aisA mAnane para to yahA~ pA~coM mahAbhUta eka aMza (svakIya) se sthUla aura dUsare aMza, jo sammilita rUpa meM prathama aMza ke sarvathA tulya hai, se sUkSma hokara ubhayAMza se apanI ora khIMce jAne para sthUla yA sUkSma kucha bhI nahIM raha jAyeMge / aisI asaMgata prakriyA mAnane yogya nahIM hai / sUkSmabhUt kramazaH tanmAtrAvasthA se sthUla hone para paJcamahAbhUta hokara nAnArUpa jagat ke rUpa meM vyavahAra ke viSaya banate haiM tathA isa prakriyA meM pratyeka mahAbhUta meM, sva-sva guNa ke atirikta pUrva-pUrva mahAbhUta se vahAM abhivyakta guNoM kA samAveza hotA hai / yaha zrutyanumodita bhI hai - tasmAdvA etasmAdAtmanaH AkAzaH saMbhUtaH / AkAzAdvAyuH / vAyoragniH / agnerApaH / adbhyaH pRthivI / pRthivyA oSadhayaH / .......taittirIyopaniSat 2-1-1 yaha zrutivAkya mAyopahita brahma (Izvara) se sRSTyutpatti, jo vastutaH vivarta (pUrvarUpAparityAgenAsatyanAnAkArapratibhAsaH) hai, ko samajhA rahA hai| adhyAropa ke pariprekSya meM brahma kA vivarta AkAza, vAyu, agni, jala aura pathivI haiM / inameM pUrva pUrva uttarottara ko apanI sattA (vyAvahArika) se prabhAvita karatA hai| isI kAraNa pUrva ke guNa uttara meM sanniviSTa hote haiM / "tasmAdetasmAdbrahmaNa AtmasvarUpAdAkAza: saMbhUtaH samutpannaH / AkAzo nAma zabdaguNo'vakAzakaro mUrtadravyANAm / tasmAdAkAzAtsvena sparzaguNena pUrveNa cAkAzaguNena zabdena dviguNo vAyuH / saMbhUta ityanuvartate / vAyozca svena rUpaguNena pUrvAbhyAM ca triguNo'gniH saMbhUtaH / agnezca svena rasaguNena pUrvaizca tribhizcaturguNA ApaH saMbhUtAH / adbhyaH svena gandhaguNena pUrvaizca caturbhiH paJcaguNA pRthivI sNbhuutaa|" zAMkarabhASya taittirIyopaniSat 21-1 / sRSTyutpatti ke isa prasaMga meM usa brahma se AkAzAdi mahAbhUtoM kA AvirbhAva huA basa itanA hI kahA gayA hai / paJcatanmAtrAoM ke vivecana kA yahA~ prasaMga nahIM hai / bhASyakAra zaMkarAcArya ne bhI yahA~ sthUlabhUtoM kA hI vivecana kiyA hai / isa sandarbha kI paJcatanmAtrAoM ke sandarbha meM saMgati nahIM karanI cAhiye / isa zruti vAkya ke anusAra bhI AkAzAdi mahAbhUta kramazaH eka do, tIna, cAra tathA pA~ca guNoM se yukta hote hai|

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Vol. xxx, 2006 paJcIkaraNam : eka vizleSaNa 131 yaha samasta jagat ina pA~ca mahAbhUtoM kA hI prapaMca hai / nityazuddhabuddha brahma aura jagat ke madhya jisa prakAra mAyA upasthita hai usI prakAra nAma rUpa se vyAkRt jagat kI pUrvAvasthA yaha paJcIkaraNa kI avasthA hai / isI dRSTi se isa paJcIkaraNa siddhAnta kI sthiti ko samajhA jA sakatA hai| surezvaracArya aura bAda meM paMcadazIkAra zrImadvidyAraNya muni, jinheM sAyaNa kA bhAI mAdhava mAnA jAtA hai (I0 1350) tathA vedAntasAra ke racayitA AcArya sadAnanda (solahavIM zatI, uttarArdha) ne paMcIkaraNa ko jisa prakAra prastuta kiyA hai vaha tarka saMgata pratIta nahIM hotA / isI prasaMga meM paJcIkaraNa ko zrutyanumodita batAte hue vedAntasAra meM kahA gayA - asyAprAmANyaM nAzaMkanIyaM, trivRtkaraNazruteH paJcIkaraNasyApyupalakSaNatvAt / chAMdogya upaniSad ke chaThe adhyAya ke tRtIya khaNDa kA yaha prasaMga hai - tAsAM trivRtaM trivRtamekaikAM karavANIti seyaM devatemAstisro devatA anenaiva jIvanAtmanAnupravizya nAmarUpe vyAkarot // 3 // tAsAM trivRtaM trivRtamekaikAmakarodyathA tu khalu somyemAtistro devatAstrivRt trivRdekaikA bhavati tanme vijAnIhIti / 4 / vedAntasAra meM isI kA sahArA liyA gayA - pRthivyaptejasA trayANAM bhUtAnAM madhye ekaikaM bhUtaM dvidhA vibhajya tatrApyekaM bhAgaM dvidhA vibhajya svAMzaM parityajyetarayoryojanIyamidaM tAvat trivRtkaraNam / ve. sAra TIkA / uddhRta upaniSad vAkya kA prasaMga yoM hai - AruNi-putra zvetaketu bAraha varSa taka gurukula se adhyayana karake ghara loTai to pitA ne pUchA hai saumya ! kyA tuma ne usa tattva ko jAna liyA hai jisa eka ke jAna lene se saba jAnA jAtA hai / zvetaketu ne kahA nahIM / usane pitA se kahA Apa hI mujhe batAyeM vaha Adeza (parabrahma viSayaka upadeza) kyA hai| pitA ne kahA he saumya ! pahale ekAkI eka sat hI thA, sat ke atirikta dUsarA kucha nahIM thaa| usa sat ne cAhA (IkSaNa kiyA) maiM bahuta ho jAU~, maiM bahuta hokara utpanna hoU~ / usane teja utpanna kiyaa| usa teja ne cAhA maiM bahata ho jAU~, maiM bahuta hokara utpanna hoU~ / usane jala utpanna kiyA / isa jala ne cAhA maiM bahuta ho jAU~, maiM bahuta hokara utpanna hoU~ / usane anna (pRthivI) ko utpanna kiyA / usa devatA (sat) ne cAhA maiM ina tIna (teja, ap aura anna) meM jIvAtma rUpa se praviSTa hokara nAma tathA rUpa kA vyaktikaraNa karU~ (bahuta honA rUpa prayojana abhI bhI samApta nahIM huA hai) yahI socakara usa sat ne teja, Apa : aura anna ina tIna meM jIvAtma rUpa se praviSTa hokara nAma tathA rUpa kI abhivyakti ke liye ina tInoM devataoM meM se pratyeka ko trivRt kiyA / isa trivRtkaraNa meM eka kI pradhAnatA tathA anya do kA gauNa bhAva hotA hai| isI kAraNa trivRt hone para bhI inakA pRthak pRthak nAma teja, jala, anna rahatA hai / yaha trivRtkaraNa kisa prakAra hotA hai yaha Age udAharaNa se yoM samajhAyA gayA hai - agni meM jo lohita rUpa hai vaha agni kA, jo zukla rUpa hai vaha jala kA aura jo kRSNa rUpa hai vaha anna (pRthivI) kA hai / trivRt hone para agni kA jo agnitva thA - agni yaha buddhi tathA agni yaha zabda thA, jo kevala zAbdika aura nAma rUpa thA, samApta ho jAtA hai| aba basa tritva hue tIna rUpoM kA

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132 jayapAla vidyAlaMkAra SAMBODHI samanvita rUpa hI zeSa rahatA hai aura yahI satya hai / yahI bAta punaH Aditya, candramA aura vidyut ke udAharaNoM se samajhAI hai| zruti yaha pratipAdita karatI hai ki yaha samasta jagat trivRtkRta hai| jisa prakAra agni meM rohita, zukla tathA kRSNa yaha tIna rUpa hI sat haiM agni (zabda evaM buddhi) kevala zAbdika vyavahAra hai usI prakAra jagat meM bhI yaha tIna rUpa hI sat haiM inake atirikta jo hai vaha vAcAraMbhaNanAmadheya mAtra hai / anna, jala kA kArya hone se svayaM vAcAraMbhaNamAtra hai jala hI sat hai / jala bhI teja kA kArya hone se vAcAraMbhaNamAtra hai teja hI sat hai| yaha teja bhI sat kA kArya hone se svayaM to vAcAraMbhaNamAtra hI hai, vaha sat hI vastutaH satya hai / isa sat ko jAna lene para saba jAnA jAtA hai| ___ isa prasaMga meM kevala teja ke udAharaNa se aura paJcIkaraNa ke bajAe trivRtkaraNa ke mAdhyama se saba samajhAyA gayA hai / zaMkarAcArya ne bhASya meM isakA samAdhAna yaha diyA hai ki teja, jala aura anna tInoM ke rUpavAn evaM mUrta dravya hone ke kAraNa isa udAharaNa meM spaSTatA hai / rUpavAn dravya meM saba sahajatA se dRSTigata hotA hai tathA zabdasparza guNa vAle AkAza aura vAyu kA isI meM antarbhAva ho jAtA hai - rUpavadravye sarvasya darzanAt / tejasi tAvadrUpavati zabdasparzayorapyupalambhAt vAyvantarikSayostatra sparzazabdaguNavataH sadbhAvo'numIyate / isI prakAra rUpavAn jala aura anna meM rasa aura gandha kA antarbhAva ho jAtA hai / isa prakAra teja, jala aura anna ina tIna mUrta rUpavAn dravyoM kA trivRtkaraNa pradarzita karane se sat ke samasta kArya kA pradarzana ho jAtA hai / paJcIkaraNa kI puSTi meM isa trivRtkaraNa pradarzita karane se sat ke samasta kArya kA pradarzana ho jAtA hai / paJcIkaraNa kI puSTi meM isa trivRtkaraNa ko upalakSaNa samajhAnA cAhiye / jisa prakAra zruti ne samajhAyA ki teja meM yaha trivRtatva hI satya hai zeSa saba vAcArambhaNamAtra hai usI prakAra isa samasta jagat meM bhI paJcIkRta mahAbhUta hI satya haiM zeSa saba vAcArambhaNanAmadheya mAtra hai| vedAnta darzana ke anusAra sambhavataH paJcIkaraNa kI prakriyA adholikhita prakAra se hotI hai - paJcIkRta mahAbhUta sthUla haiN| ina mahAbhUtoM kI yaha abhivyaktAvasthA hai| isa avasthA meM zabdasparzarUparasagandha abhivyaMjita hokara anubhava evaM upabhoga ke yogya ho jAte haiM / sthUlIkaraNa athavA abhivyaMjana kI isa prakriyA ko hI paJcIkaraNa kahA gayA hai / yaha adholikhita prakAra se hotI hai - apaJcIkRta mahAbhUta paraspara milakara hI paJcIkRta, sthUla yA abhivyaMjita hote haiM / AkAza meM zabda kI abhivyakti ke liye sparzarUparasagandha kI sahAyatA kI apekSA hotI hai sparzarUparasagandha zabda ko abhivyaMjita karake bhI svayaM anabhivyaktAvasthA meM hI vahA~ upasthita rahate haiM / inakI anabhivyakti kA kAraNa apane apane Azraya dravya vAyu Adi meM abhI inakI svayaM kI anabhivyakti hai / AkAza meM kevala zabda hI abhivyaMjita hotA hai| zeSa sparzAdi AkAza meM anabhivyakta ata eva gauNa avasthA meM hote haiN| zabda kI pradhAnatA ke kAraNa hI isa kA nAma AkAza hotA hai / paJcIkRta vAyu meM isI prakAra sparza kI abhivyaMjanA meM zabdarUparasagandha nimitta banate haiM / yahA~ AkAza kI apekSA eka antara aura hotA hai / kyoMki AkAza meM zabda abhivyaMjita ho cukA hai ataH

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Vol. Xxx, 2006 paJcIkaraNam : eka vizleSaNa 133 vAyu meM vaha abhivyaMjita avasthA meM hI sammilita hotA hai| parantu vAyu ke svakIya guNa sparza se abhibhUta hokara hI isakI vahA~ sthiti hotI hai / isa prakAra vAyu meM sparza pradhAna rUpa se abhivyakta, zabda gauNa bhAva se abhivyakta tathA rUparasagandha anabhivyakta avasthA meM paJcIkRta hote haiM / isI prakAra teja meM zabdasparzarasagandha kI sahAyatA se rUpa guNa pradhAna hokara abhivyakta hotA hai| pahale se abhivyaMjita zabdasparza rUpa ke sAtha abhivyakta avasthA meM parantu gauNa hokara upasthita rahate haiN| rasa aura gandha anabhivyakta avasthA meM rahate haiM / isa avasthA meM na ye upayogI hote haiM aura na anubhava kiye jA te haiN| vastataH ina paJjIkata mahAbhatoM meM svakIya gaNa ke atirikta anya gaNoM kI upasthiti saMsargajanya hotI hai / isI kAraNa ina meM vaividhya bhI hotA hai / jaise vAyu kA svakIya sparza na zIta hotA hai aura na uSNa parantu pRthivI yA jala meM yaha saMsarga ke kAraNa zIta yA uSNa prakAra kA ho sakatA hai| teja meM rasa aura gandha ke abhAva kA tAtparya yahI hai ki vahA~ inakI upasthiti ko anubhava karAne ke liye kisI prakAra ke saMsarga kA abhAva hotA hai / jala meM zabdasparzarUpagandha kI sahAyatA se rasa kI mukhya rUpa se abhivyakti hotI hai| zabdasparzarUpa gauNa hokara abhivyakta hote haiM / gandha kyoMki abhI taka abhivyakta nahIM huA hai ataH vaha yahA~ jala meM anabhivyakta hokara hI rahatA hai / rasa ke prAdhAnya ke kAraNa isa mahAbhUta kA nAma jala hotA hai / pRthivI meM zabdasparzarUparasa kI sahAyatA se gandha abhivyakta hotA hai / kyoMki zabdasparzarUparasa sabhI guNa abhivyaktAvasthA meM A cuke haiM ataH pRthivI meM yaha sabhI abhivyakta hote haiM parantu prabhutA gandha kI hI rahatI hai| isI kAraNa isakA nAma pRthivI hotA hai / __vyavahAra meM samasta jagat yaha paJcIkRta mahAbhUta hI haiN| pratyeka mahAbhUta meM apanA eka guNa pramukha tathA anya cAra guNa gauNa athavA anabhivyakta hokara rahate haiM / AkAzAnilAnalasalilAvani meM kramaza: abhivyakta hue guNa uttarottara mahAbhUta meM abhivyaktAvasthA meM hI prakaTa hote haiM parantu yaha guNa mahAbhUta ke svakIya guNa se abhibhUta hokara hI vahA~ upasthita hote haiM / anabhivyakta guNoM kI sthiti bhI mahAbhUtoM meM hotI hai parantu anabhivyaMjita hone ke kAraNa yaha anubhava yA upabhoga ke yogya nahIM hote / mahAbhUtoM meM uttarottara eka, do, tIna, cAra aura pA~ca guNoM ke abhivyaMjita avasthA meM hone ke kAraNa hI inheM kramaza: eka, do, tIna, cAra aura pA~ca guNoM vAlA kahA jAtA hai / vedAnta ke anusAra saMbhavataH yahI paJcIkaraNa kI prakriyA hai / isa kI puSTi vyAvahArika jagat meM zruti ke trivRtkaraNa se hotI hai / sAMkhya darzana meM bhI paJcatanmAtrAoM se paMcamahAbhUta kI utpatti batAI gaI hai| parantu vahA~ yaha paJcIkaraNa kI udbhAvanA nahIM hai / vastuta: vahA~ vyakta ata eva pratyakSa paJcamahAbhUtoM ke kAraNa ke rUpa meM avyakta paJcatanmAtra kI parikalpanA hai / tathAhi tanmAtrANyavizeSAstebhyo bhUtAni paJca paJcabhyaH / ete smRtA vizeSAH zAntA ghorAzca mUDhAzca / sA0 tattvakaumudI kA0 38 / zabdAdi tanmAtra sUkSma haiM / inameM vidyamAn sukhaduHkhamoha (satvarajastamas) vizeSa arthAt upabhoga ke yogya nahIM haiM / tanmAtra meM prayukta mAtra pada kA yahI artha hai| zabdAdi tanmAtrANi sUkSmANi / na caiteSAM zAntatvAdirasti upabhogayogyo vizeSa iti

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134 jayapAla vidyAlaMkAra SAMBODHI mAtra zabdArthaH (vAcaspati mizra) / yuktidIpikA ne isI bAta ko adhika spaSTatA se kahA hai - kathaM punastanmAtrANItyucyate, tulyajAtIyavizeSAnupapatteH / anye zabdajAtyabhede'pi sati vizeSA udAttAnudAttasvaritAnunAsikAdayastatra na santi, tasmAcchabdatanmAtram / evaM sparza tanmAtre mRdukaThinAdayaH, evaM rUpatanmAtre zuklakRSNAdayaH, rasatanmAtre madhurAmlAdayaH, evaM gandhatanmAtre surabhyAdayaH / tasmAt tasya tasya guNasya sAmAnyamevAtra na vizeSa iti tanmAtrAsvete'vizeSAH / / ina tanmAtrAoM se kramazaH paJcamahAbhUta abhivyakta hote haiM - tebhyastanmAtrebhyo yathAsaMkhyamekadvitricatuSpaJcabhyo bhUtAni AkAzAnilAnalasalilAvani rUpANi paJcabhyastanmAtrebhyaH / vAcaspati mizra kI apekSA mAThara ne isI bAta ko adhika spaSTatA se kahA hai - zabdAdibhyaH paJcabhya AkAzAdIni paJcamahAbhUtAni pUrvapUrvAnupravezAdekadvitricatuSpaJcaguNAnyutpadyante / yuktidIpikAkAra ne isase bhinna svamata diyA hai - tatra zabdatanmAtrAdAkAzam, sparzatanmAtrAdvAyuH, rUpatanmAtrAttejaH, rasatanmAtrAdApaH, gandhatanmAtrAt pRthivI / ina mahAbhUtoM kI sukhaduHkhamohAtmakatA pRthak pRthak anubhava kA viSaya banatI hai / yahI inakA vizeSa aura mahAbhUtatva hai / vaizeSika darzana paramANuvAdI hai| dravyaguNakarmasAmAnyavizeSasamavAyAbhAvAH sapta padArthAH / ina sAta padArthoM ko AdhAra mAnakara jagat kI vyAkhyA kI gaI hai / nava dravyoM meM pRthivyaptejovAyu yaha cAroM mahAbhUtoM kI utpatti inake apane apane paramANuoM se huI hai / pRthivI - pRthivitvasAmAnyavatI gandhavatI ca pRthivI (saptapadArthI -zivAditya) / gandha pRthivI kA asAdhAraNa dharma hai| gandha kevala pRthivI meM hI pAyA jAtA hai anya dravyoM meM gandha kI pratIti aupAdhika hotI hai| agni meM kevala bhAsvara zukla rUpa hotA hai pRthivI meM sAtoM prakAra kA rUpa pAyA jAtA hai isa kAraNa nAnArUpavatI yaha pRthivI kA eka dUsarA lakSaNa bhI mAnA gayA hai / isI prakAra chaha prakAra kA rasa bhI kevala pRthivI meM hI pAyA jAtA hai| jala me kevala madhura rasa hI hotA hai| uSNasparza teja kA dharma hai / zItasparza jala kA dharma hai| pRthivI meM na uSNa na zIta sparza guNa pAyA jAtA hai / isake atirikta saMkhyA, parimANa, pRthaktva, saMyoga, vibhAga, paratva, aparatva, gurutva, dravatva, saMskAra yaha sAmAnya guNa (kula caturdaza) pRthivI meM pAye jAte haiM / paramANu rUpa pRthivI nitya aura kArya rUpa pRthivI anitya hai / Apa : - aptvajAtimatyaH zItasparzavatya ApaH (saptapadArthI-zivAditya) / vai.sU. meM jala kA lakSaNa yaha diyA gayA hai - rUparasasparzavatya Apo dravAH snigdhAH 2-1-2 / abhAsvarazukla rUpa, kevala madhura rasa, kevala zIta sparza, sneha, jo kevala jala meM hI pAyA jAtA hai, tathA svAbhAvika dravatva yaha jala ke svAbhAvika guNa haiM / isake atirikta saMkhyA, parimANa, pRthaktva, saMyoga, vibhAga, paratva, aparatva, gurutva, saMskAra yaha sAmAnya guNa (kula caturdaza) jala meM pAye jAte haiM / paramANurUpa jala nitya tathA kArya rUpa anitya hai| tejas - tejasvatvajAtiyogi uSNasparzavattejaH (saptapadArthI-zivAditya) / tejo rUpasparzavat (vai. sUtra 2-1-3) / bhAsvarazukla rUpa aura uSNa sparza yaha donoM hI teja ke vizeSa evaM vyAvartaka guNa

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Vol. xxx, 2006 paJcIkaraNam : eka vizleSaNa 135 haiM / inake atirikta saMkhyA, parimANa, pRthaktva, saMyoga, vibhAga, paratva, aparatva, dravatva (agnisaMyogena naimittikaH) aura saMskAra yaha sAdhAraNa guNa milAkara kula gyAraha guNa teja ke hote haiM / teja bhI paramANu rUpa nitya tathA kArya rUpa anitya hotA hai / vAyu - vAyutvajAtiyogi arUpasparzavAn vAyuH (saptapadArthI - zivAditya) / vAyutva jAti se samavAya sambandha se sambaddha rUpa rahita aura sparza guNa se yukta dravya vAyu hai / pRthivI, jala aura teja meM rahane vAle sparza se vilakSaNa sparza vAyu kA vizeSa arthAt vyAvartaka dharma hai / pRthivyAdi dravya dRzya aura spRzya donoM prakAra ke haiM, vAyu rUpa rahita adRSya hai| vAyugata sparza adRSTa vAyu kA liMga (paricAyaka) hai - na ca dRSTAnAM sparza ityadRSTaliGgo vAyuH vai. sU. 2-9-10 / pRthivI, jala, teja meM sparza kramazaH pAkaja anuSNAzIta, zIta aura uSNa hotA hai / inase bhinna vAyu kA sparza apAkaja anuSNAzIta hotA hai| isake atirikta vAyu ke sAmAnya guNa saMkhyA, parimANa, pRthaktva, saMyoga, vibhAga, paratva, aparatva, evaM (vega) saMskAra hote haiM / yaha vAyu bhI paramANu rUpa nitya tathA kArya rUpa anitya hai / AkAza - hamArI sabhI sAMsArika kriyAoM tathA sabhI dravya padArtho kI sthiti kA eka mAtra AdhAra hone ke kAraNa ati mahattvapUrNa dravya AkAza hai / yaha pUrvokta cAroM mahAbhUtoM se alaga hai / yaha eka, vibhu, nitya aura akhaNDa hai / eka hone ke kAraNa isakI AkAzatva jAti bhI nahIM banatI ata: isako lakSita karanA bhI sahaja nahIM hai / vaizeSika darzana meM zabdaguNakamAkAzam yahI isakA lakSaNa hai aura zabda guNa kA parizeSa nyAya se eka mAtra sambhava Azraya honA hI isakI siddhi meM pramANa hai / prazastapAdabhASya ke anusAra zabda vizeSa guNa ke atirikta AkAza ke saMkhyA, parimANa, pRthaktva, saMyoga aura vibhAga yaha pA~ca aura guNa haiN| vedAnta meM sthUla mahAbhUta paJcIkRta haiN| inake kAraNa paJcatanmAtra sUkSma tathA apaJcIkRta haiM / sthUlabhUtoM meM guNa abhivyaMjita hote haiM tathA sUkSma tanmAtra meM yaha guNa anabhivyaMjita hote haiM yahI inakA sthUlatva aura sUkSmatva hai / paJcIkaraNa kA sIdhA sA artha hai pA~coM guNoM ko pA~coM bhUtoM meM (bhale hI vaha gauNa pradhAna bhAva se ho) rahanA / vedAnta paJcIkaraNa ko to mAnatA hai parantu mahAbhUtoM meM sabhI guNoM ko abhivyaMjita avasthA meM nahIM mAnatA / AkAzAdi meM kramazaH eka, do, tIna...guNoM ko hI abhivyaMjita mAnatA hai - tadAnImAkAze zabdo'bhivyajyate, vAyau zabdasparzI, agnau zabdasparzarUpANi, apsu zabdasparzarUparasAH, pRthivyAM, zabdasparzarUparasagandhAzca / vedAntasAra / zaMkarAcArya kA bhI yahI mantavya zruti vAkyoM ke bhASya se spaSTa prakaTa hotA hai - tasmAdetasmAdbrahmaNa AtmasvarUpAdAkAzaH saMbhUtaH samutpannaH / AkAzo nAma zabdaguNo'vakAzakaro mUrtadravyANAm / tasmAdAkAzAtsvena sparzaguNena pUrveNa cAkAzaguNena zabdena dviguNo vAyuH / saMbhUta ityanuvartate / vAyozca svena rUpa guNena pUrvAbhyAM ca triguNo'gniH saMbhUtaH / agnezca svena rasaguNena pUrvaizca tribhizcatarguNA ApaH saMbhUtAH / adbhyaH svena gandhaguNena pUrvaizca caturbhiH paJcaguNA pRthivI sNbhuutaa|" zAMkarabhASya taittirIyopaniSat 2-1-1 / sAMkhya, vaizeSika, nyAya bhI aisA hI mAnate haiN| nyAya darzana to na mahAbhUtoM ko paJcIkRta mAnatA hai aura na zarIra ko pAJcabhautika / AkAzAdi meM kramaza: eka, do, tIna....guNoM kI sthiti anubhava siddha bhI hai| isakA apalApa nahIM kiyA jA sktaa|

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136 jayapAla vidyAlaMkAra SAMBODHI isa vastusthiti ke rahate paJcIkaraNa ko yadi mAnanA hI ho to vedAnta ko pratyeka mahAbhUta meM kucha guNoM ko anabhivyaMjita mAnanA hI par3egA / kevala pRthivI meM pA~coM guNa abhivyaMjita hoMge zeSa AkAzAdi meM kramazaH cAra. tIna. do tathA eka gaNa anabhivyaMjita hI hogA / sthalabhUtoM meM anabhivyaMjita gaNoM ke sahAre paJcIkaraNa kA pratipAdana tarka saMgata nahIM hai / trivRtkaraNa zruti ko upalakSaNa mAnakara isakA vistAra karanA ho to vaha bhI teja se ApaH tathA anna taka hI ho sakegA / AkAza aura vAyu ko vahA~ bhI spaSTa rUpa se chor3a diyA gayA hai| isake atirikta jisa prakAra trivRtkaraNa meM teja meM rUpa kI vividhatA darzAI gaI hai usI prakAra Apa : meM rasa kI tathA pRthivI meM gandha kI vividhatA hI mAnya hogii| isakA vistAra paJcIkaraNa taka karanA bahuta samIcIna pratIta nahIM hotA / ___ sAMkhya darzana meM ahaMkAra se tanmAtra tathA ina tanmAtroM se mahAbhUtoM kI utpatti (abhivyakti) mAnI hai| donoM meM antara avizeSa tathA vizeSa kA hai| zabdAdi tanmAtra jaba sUkSma hote haiM taba upabhoga ke yogya nahIM hote / sthUla hone para inameM viziSTatA AjAtI hai aura ye upabhoga ke yogya hokara sukha duHkha moha ke kAraNa banate haiN| yaha vizeSa sAmAnya (nirvizeSa) ke binA ho nahIM sakatA (sAmAnyaM viziSTAt nAtiricyate) ataH vyakta ata eva pratyakSa paJcamahAbhUtoM ke kAraNa ke rUpa meM avyakta paJcatanmAtrAoM ko mAnane kI AvazyakatA sAMkhyoM ko huI / anya kisI darzana meM yA zruti meM tanmAtrAoM ko mAnane kI AvazyakatA nahIM hai / vedAnta kA kAma bhI ina tanmAtrAoM ko mAne binA cala sakatA thA / vedAnta meM ina tanmAtrAoM kA mAnanA bhI anAvazyaka pratIta hotA hai na to zruti se isakA anumodana hotA hai aura na tarka se /

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sAGkhyadarzanasya vaiziSTyam devanArAyaNa jhA athedAnIM sAMkhyadarzanasya vaiziSTyaviSayamadhikRtya kaJcana vicAraM prastotumupakramate / iha hi viraJciprapaJcite saMsAre sameSAM prekSAvatAM janAnAM duHkhanivRttipurassaraM niratizayasukhAvAptau sotsAhaM pravRttirdRzyate / tatra na kevalaM mumukSureva yatamAnaH saMlakSyate, apitu pAmaro'pi jano niratizayasakhAvAptilakSaNasya mokSasya kate yatatetarAmiti / sA ca mokSAvAptividhimukhena niSedhamukhena vA AtmajJAnamantarA na bhavitumarhatIti pakSaH sarvasiddhAntavedyo vidyate / ata eva darzanazAstramarmajJaiH zAstrakRbhirdarzanAkhyo grantho nyabandhi / na hi laukikebhyo vastubhyaH kathamapi cirasthAyi-sukhAvAptipratyAzA karttavyeti samIcInaH panthAH pratibhAti / satsu vividheSu darzaneSvAtmatattvapratiSThApakeSa sthitasya gatizcintanIyetisiddhAntamararIkRtya sAMkhyadarzanadizA kazcana siddhAntaH saMsAdhyate / tatrabhavantastattvavido vidvAMso jAnantyeva yatsAMkhyadarzanaM nirIzvarasAMkhyadarzanamityucyate / tasya praNetA kapilo muni vartata iti dArzanikAH pramANayanti, svIkurvanti ca / etanmate padArthamAtrasya saMkSepatazcatvAro bhedAH sambhavantIti tadIyaH sarvamAnyaH siddhAntaH / tacca prakRtiH, vikRtiH prakRti-vikRtiH tadubhayarahitaH padArthazceti / yadyapi vizvesmin tattvajJAnapratipAdakAni santi bahUni darzanAni, yathA-nyAya-vaizeSikapUrvamImAMsottaramImAMsAyogAkhyAni pradhAnabhUtAni SaDdarzanAni-iti / teSu prathiteSu SaDvidhadarzaneSu sarvotkRSTatamaM sarvazAstraniSyandabhUtaM sAMkhyadarzanamidamAdimaM sthAnaM labhata iti budhA Amananti / tatra sarve vicAradakSAH prANinaH svakIyasAmarthyabalAtsUkSmavicAradRSTyA vA jagataH satyatvasvarUpAvabodhAya sarvotkRSTatAM gatasya sAMkhyadarzanasya vaiziSTyaM svIkurvanti / zrImatA bhagavatA zrIkRSNenApi bhAgavatAkhye mahApurANe devahUtimadhikRtya nisargadurbodhaM jJAnapradaM sAMkhyatattvaM samupadiSTaM tannAviditaM tattvavidAM zemuSIjuSAM janAnAmiti / tatazca prasiddheyaM paramparA''dhunApyavicchinnagatyA ziSyopaziSyairanugIyamAnA pravardhamAnA ca samavalokyate / itthaJca sarvadarzanasvatantro vAcaspatimizraH sAMkhyatattvakaumudyAM pratibodhayati yadasya zAstrasya pravartakaH sUtrapraNetA vA sarvaprathamo'trabhavAn kapilo mahAmuniH sarvajJAna-vijJAna-vairAgyaizvaryAdi-sampanno jagadidaM svajanmanA samalaJcakAra / tadanantaraM yathAkrama zAstramidam, IzvarakRSNenAdhigatamiti / tena ca viduSA saptatisaMkhyAkakArikopetA sAMkhyakArikAM nirmitA / sA ca adhunApi pramANabhUtA vidyate / vastutastu bhArate'dhyAtmavidyAyA vikAsaH sAMkhyazAstradvAraiva sarvatra saMjAta iti-advaitinaH zaGkarAcAryAdayo'pi manvate / yathaiva prAcInAH sAMkhyazAstrasya mahattvam urarIkurvanti tathaiva arvAcInA api tasya darzanasya mahanmahattvaM saMsAdhayanti / atazcAsya vaiziSTyaM sarvatra zAstre vijRmbhate / itthaJca yAni paJcaviMzati tattvAni sAMkhye pratipAditAni

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138 devanArAyaNa jhA SAMBODHI santi tAnyeva yogazAstre'pi parigaNitAni santi / ata eva sAMkhyayogayoH samAnatantratvaM pratipAditavatA bhagavatA zrIkRSNena gItAyAmuktam sAMkhyayogau pRthagbAlAH pravadanti na paNDitAH / ekamapyAsthitaH samyagubhayovindate phalam // (gI0 5-4) tatredaM pratipAditaM bhavati yat sAMkhyamate prakRtireva jagatkartIti / saiva mUlaprakRtirapi kathyate / mUlaprakRtizca sattvarajastamasAM sAmyAvasthA ityucyate / sAMkhyAnAM padArthavibhAgaprakArastu IdRzo vidyate mUlaprakRtiravikRtirmahadAdyAH prakRtivikRtayaH sapta / SoDazakastu vikAro na prakRti ne vikRtiH puruSaH // (sAM0 kA0 3) sAMkhyamate mUlaprakRtiH svatantrA vartate / vedAntadizA prakRteH svAtantryaM nAbhyupagatamasti / tanmate mAyaiva prakRtizabdavAcyA vidyate / vedAntamate jagannimittopAdAnakAraNatvaM brahmaNaH pratipAditamasti / sAMkhyadarzane guNatrayAtmikAyAM prakRtau guNavaiSamyAnmahadAdikrameNa sUkSma-sthUlabhautikAdijagataH saMsRSTiH saJjAyata iti mataM svIkRtam asti / itthaJca prakRtezcetanatvAjjagadutpattikAraNasAmarthyayogyatAvirahAcca tanmatakhaNDanAyaiva bhagavatA vyAsena 'IkSate zabdam' iti sUtrayAJcakre / sUtrArthastu azabdaM zabdapramANazUnyaM svatantraM-pradhAnaM na jagatkAraNam / jagatkAraNasyekSitRtvazravaNavirodhAt iti / vastutastvatra sAMkhyadarzane paJcaviMzatitattvAni vizrutAni santi / tathA ca sarvavidhaprameyasAdhakatayA kAnicit pramANAnyapi svIkartavyAni bhavantItidhiyA pratyakSAnumAnazabdAtmabhUtAni trINi pramANAni svIkRtAni santi sAMkhyadarzane / tadyathA dRSTamanumAnamAptavacanaM ca sarvapramANasiddhatvAt / trividhaM pramANamiSTaM prameyasiddhiH pramANAddhi // (sAM0 kA0 4) mahAdarzabhUtasyAsya darzanazAstrasya siddhAntapakSaH satkAryavAdamAdAyaiva pravartate / atra darzane kAraNAvasthAyAmapi kAryaM sUkSmarUpeNa tiSThati / yaduktam asadakaraNAdupAdAnagrahaNAtsarvasambhavAbhAvAt / / zaktasya zakyakaraNAtkAraNabhAvAcca satkAryam // (sAM0 kA0 9) atrAyamAzayo yad atra jagati yad yad kriyamANaM bhavati tat tad sadeva bhavati / yadevaM na bhavati tat kriyamANamapi na bhavati yathA zazazRGgAdikam / kiM bahunA ito'pi satkAryavAdaH samAzriyate yad ghaTArthI upAdAnakAraNameva upAdatte na tvanyatkiJcit / ito'pi kAryaM sad bhavati yadA kAraNe sUkSmarUpeNa kArya tiSThati ata eva sarvasmAt sarvasyotpattirna saJjAyate / ito'pi kAryaM sad vartate yacchaktyAzrayeSu eva tattvAdiSu zakyakAraNaM bhavati / ito'pi kAryaM sad vijJAyate yat kAryAt pUrvamapi kAryotpAdikA zakti: kAraNeSu tiSThati / ito'pi kAryaM sat bhavati yatsarvaM khalu kAryaM kAraNAtmakaM bhavati / nahi khalu bAlukAbhyastailotpattirdRzyate / amumevAbhiprAyaM manasi nidhAya bhagavatA zrIkRSNena gItAyAM svakIyAbhiprAya IdRza eva prakaTIkRtaH / yathA

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139 Vol. xxx, 2006 sAGkhyadarzanasya vaiziSTyam nAsato vidyate bhAvo nAbhAvo vidyate sataH / ubhayorapi dRSTo'ntastvanayostattvadarzibhiH // (gI0 2/16) itthaJca satkAryavAdasiddhAntAbhyupagamadizaiva sikatAbhyastailopalabdhirna jAyate pratyuta tilebhyastailaM dugdhebhyo dadhi saJjAyate pariNamate vA / atra ca zAstre pariNAmavAda eva svIkRto vidyate / ata eva ca sAMkhyadarzane prakRtau pariNAmarUpA kriyA'pi svIkRtA vidyate / sAMkhyadarzane dvividhA kriyA svIkriyate-ekA spandarUpA aparA ca pariNAmarUpA / pariNAmarUpA kriyA mUlaprakRtAveva tiSThati / spandarUpA kriyA mahadAdiSu tiSThati / na hi kriyAM vinA jagataH samutpattiH sambhaveti vijJAya pariNAmarUpA kriyA mUlaprakRtAvakAmenaiva svIkRtA sAMkhyatattvavidbhiriti / sA ca prakRtiH kArya-kAraNarUpeNa sattvAdirUpaguNAnAM samudrekavazAt pariNamate iti tattvavidAM saraNiH / kiM bahunA iha saMsAre kAryamAtrasya guNatrayAtmakatve'pi kvacit sattvaguNasyAdhikyaM, kvacida rajogaNasya, kvacita tamoguNasyAdhikyaM samanubhUyate / ata eva jagadidaM triguNAtmakaM sattvaguNAdipradhAnaM kthyte| ata eva devIbhAgate'pi tathyamidaM nirUpitaM dRzyate / tadyathA-- guNatrayakRtaM sarvaM jagatsthAvarajaGgamam / vinA guNairna saMsAro vartate kiJcidapyadaH // (devIbhA0 6.31.48) atra darzane pratipAditaH puruSaH sarvathA udAsIno nirguNaH kintu cetanaH draSTA sAkSI ceti sAMkhyasiddhAntasiddha: / sAMkhyamate Atmano'nekatvaM jJAnarUpatvaM vyApakatvaJca prasiddhamiti / etanmate sukhaduHkhAdikaM buddhAveva Avirbhavati / atredamavadheyaM bhavati yatsAMkhyadarzane kasyApi padArthasya nAzo janma ca na bhavati kintu AvirbhAva-tirobhAvAveva bhavataH / atra darzane puruSa-prakRtyoH saMyogaH paGgvandhavatsvIkRto vidyte| prakRtirbhogyA puruSazca AdhyAsiko bhoktA vartate na tu vAstavika iti / atra bhagavatA bhartRhariNApyavAdi ekasya sarvabIjasya yasya ceyamanekadhA / / bhoktRbhoktavyarUpeNa bhogarUpeNa ca sthitiH // (vA0 pa0 1/4) ata eva ubhayoH sambandhaH AdhyAsika eva svIkRto vidyate / etanmate sukhaduHkhAdIni buddhigatAni eva santi kintu buddhau pratibimbavazAdeva puruSo'pi tAni samanubhavati / uktaJca vAcaspatimizracaraNaiH evaM tattvAbhyAsAnnAsmi na me nAhamityaparizeSam / aviparyayAdvizuddhaH kevalamutpadyate jJAnam // (sAM0 tattvakau0 2) tadyathA nyAyazAstradizA sukhaduHkhAdaya Atmani tiSThanti / vedAntarItyA'ntaHkaraNasya manaso dharmatvaM sukhaduHkhAdInAM saMsAdhitaM vartate tathaiva sAMkhyadarzanadizA sukhaduHkhAdayo dharmA buddhAveva santiSThante / iyAn evAtra vizeSaH / puruSastu bhedAgrahAt prakRtigataM duHkhatrayaM svasmin manyamAnastadapAkaraNAya kaivalyamabhIpsati / puruSapadavAcyazcAtra jIva eva svIkriyate / jIvAtirikto nAsti kazcana IzvarapadArthaH / ata eva darzanamidaM nirIzvarasAMkhyadarzanamityucyate / yuktyA vicAryamANe matamidaM vidyotate yatrividha-duHkhanivRttiH kathaM syAditi / sAMkhyadarzane Adhidaivikam Adhibhautikam AdhyAtmikaJceti trividhaM duHkhaM prasiddhamasti / atredaM bodhyaM yat

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140 devanArAyaNa jhA SAMBODHI puruSo draSTA cetanaH kintu prakRtizcetanA jaDIbhUtA vidyata iti / prakRtau kriyAzaktividyate kintu darzanazakterabhAvAdubhayoH samAgamAdeva sargakRtaM kArya pUrNatAmadhigacchatIti sAMkhyAH samanumanvate / tatazcedaM nirNItaM bhavati yad yadavadhi puruSasya vimokSo na bhavati tadavadhi jarAmaraNajaM duHkhamanubhavanneva puruSo'vatiSThate / mokSazca vivekakhyAtivazAdeva saJjAyate / vivekakhyAtizca prakRtipuruSayorbhedajJAnarUpA / sAMkhyarItyA vyaktAvyaktapuruSAdInAM vijJAnaM nAma sAdharmya-vaidharmyavijJAnaM, tad jJAnAdeva vivekakhyAtirAvirbhavati / tatsakAzAdeva mokSAvAptiH saJjAyate / yaduktam evaM tattvAbhyAsAnnAsmi na me nAhamityaparizeSam / aviparyayAdvizuddhaH kevalamutpadyate jJAnam // atra caitad vibhAvanIyaM bhavati yad nisargaramyA komalA salajjA prakRtistathaiva puruSaM prati AtmAnaM pradarzya nivRttimupaiti yathA raMgabhUmau samAgatA kAcana nartakI svakIyAM nRtyakalAM pradarzya nivRttimadhigacchatIti / yathA raMgasya darzayitvA nivartate nartakI yathA nRtyAt / puruSasya tathAtmAnaM prakAzya vinivartate prakRtiH // (sAM0 kA0 59) etanmate jagataH asatyatvaM naiva abhyupeyamasti / jagadidaM yattriguNAtmakaM dRzyate, tasya kAraNamavyaktameva bodhyam / nahi kutracid vastuni abhAvajanyatvaM svIkRtamasti kintu pratyakSAdigocaratvena bhAvajanyatvameva / kAryasya kAraNAtmabhUtatvasyaiva svIkArAt / atredamanusandheyaM bhavati yatsAMkhyamate dvividhaH pariNAmo bhavati / tatra kadAcit kriyAtmakaH pariNAmo yathA mahadAdau / uktaJca sAdharmyavaidharmyanirUpaNAvasare hetumadanityamavyApi sakriyamanekamAzritaM liGgam / sAvayavaM paratantraM vyaktaM viparItamavyaktam // (sAM0 kA0 10) atredaM naiva vismarttavyaM yat prakRtau pradhAnIbhUtAyAm arthAt mUlaprakRtau spandAtmikA kriyA naiva tiSThatIti / yato hi mUlaprakRtirvyApikA siddhA ca sAMkhyamate'vagamyate / kiM bahunA idAnIntane prAcInakAle vA etAdRzaM sthAnaM tattvaM vA nAsId na vA vidyate yatra sUkSmarUpeNa prakRterastitvaM na syAditi / ata eva ca sAMkhyAcAryamate sAkalyena uktaM saMgacchate yad jagadidaM triguNAtmakaM vartata iti / etAdRzaM sthAnaM nAsti yatra guNatrayasya ekatra sammelanaM na syAt / ata eva triSu guNeSu satsvapi kutracit sattvaguNasyAdhikyaM kvacit rajoguNasya, kutracicca tamoguNasya / uktaJca IzvarakRSNena janmamaraNakaraNAnAM pratiniyamAdayugapatpravRttezca / puruSabahutvaM siddhaM traiguNyaviparyayAccaiva // (sAM0 kA0 18) atrAyamabhiprAyo yat sAMkhyamate nyAyadarzanavad AtmA puruSavizeSo'nekavidhaH svIkRto vidyate / ata eva loke dRzyate yatkazcit puruSaH sattvaguNaprakRtikaH saMsArasyopakArameva vAJchati kadAcidapi pareSAmanupakAraM kartuM naiva samutsahate ayameva puruSaH sAdhupadavAcyo bhavati / kazcitpuruSaH krodhAgninA sarvadaiva pareSAM duHkhaM ditsuH Aste / kazcit puruSastamoguNaprakRtiko bhavati / atra hi sAMkhyamatenaiva bhagavatA zrIkRSNena gItAyAM trividhaH puruSo nirUpitaH / tadyathA

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141 Vol. xxx, 2006 sAGkhyadarzanasya vaiziSTyam dvAvimau puruSau loke kSarazcAkSara eva ca / kSaraH sarvANi bhUtAni kUTastho'kSara ucyate // uttamaH puruSastvanyaH paramAtmetyudAhRtaH / yo lokatrayamAvizya bibhartyavyaya IzvaraH // evaJca kSaraH puruSaH bhUtapadavAcyaH akSaro jIvapadavAcyaH / IzvaraH paramAtmapadavAcyo bhavati / Atmani paramatvam akAraNakaruNAkAritvameva / Izvaro vA sAdhurvA pareSAM sAdhuvAdena kalyANameva vAJchati / yadyapi sAMkhyadarzanaM nirIzvaravAdatvena pratipAditamasti tathApi tanmate prakRtyA saha puruSavizeSasya saMyogavazAdeva sRSTirbhavati - iti tu yatra tatra sarvatra vyAkhyAnenAvagataM bhavati / paraJca vicAryatAm-sAMkhyayogau na tAvat pRthag vartete / evaM hi pRthagiti kathanena idameva jJAtaM bhavati yad yathA pAtaJjalayogadarzane Izvarasya astitvaM svIkRtamasti na tathA tasya astitvaM sAMkhyamate spaSTatayA khaNDitamasti / ityanenApi avagamyate yatsAMkhyadarzanaM yogadarzanaJca samAnatantraM vidyata iti / yathA nyAyadarzanaM vaizeSikadarzanaJca pArthakyenApi samAnatantratvena svIkRtamasti tat kasya hetoH / tatra idameva tathyaM pratibhAti yat yattattvaM prameyarUpaM nyAyadarzanaM svIkaroti tadeva tattvaM vaizeSikadarzanamapi, kintu iyAneva dvayorvizeSaH parilakSyate yatsAMkhyadarzanam IzvarasyAstitvaviSaye bhavatu nAma udAsInaM kintu tatkathanasyAbhiprAyo vartate yad yathAvedAntadarzane mAyA avidyA vA cetanAdhiSThitA caitanyavazAdeva jagadidaM sRjati na tathA sAMkhyamate / sAMkhyamate pradhAnIbhUtA prakRtiH svatantrA na taavccetnaadhisstthitaa| idameva kAraNaM vartate yatprakRtau pradhAnatvaM sAMkhyAcAryaiH svIkRtam / tatra sAMkhyamate yA prakRtiH saiva vedAntamate'vidyA mAyA vA / keSAJcid AcAryANAM mate avidyA mAyA ca pRthak-pRthag vartate kintu kecana AcAryAstayorabheda iti svIkurvanti / ata eva bhAmatIkAreNa vAcaspatimizreNa avidyApadena eka: mAyAvizeSaH svIkRta aparazca saMskAravizeSaH / kintu sAMkhyamate ekavidhaiva prakRtiH / idaM ca na vismarttavyaM yat prArambhe eva IzvarakRSNena ajAmekAM lohitazuklakRSNAM bahvIH prajAH sRjamAnAM namAmaH / ajA ye tAM juSamANAM bhajante jahatyenAM bhaktabhogAM namastAna / / (sAM0 tattvakau0) ityuktaM saGgacchate / ata eva saMkSepataH sAMkhyamate trividha eva padArthaH / kazcit prakRtirUpaH kazcit vikRtirUpaH / kazciccAnubhayarUpaH / prakRtitvaJca tattvAntaropAdAnakatvam / ata eva goghaTAdInAM tattvaparigaNane na tAvat sAMkhyAcAryaiH parigaNanaM kRtam / etat kAraNavazAdeva idaM darzanaM sAMkhyaM saMkhyApradhAnamiti kathyate / vedAntamate puruSo na tAvadudAsInaH / etanmate puruSaH udAsIno bhavati / atra naye bimbapratibimbabhAvaH svIkRto vidyate / sAMkhyamate yajjJAnaM tacca na buddhiryA buddhistanna jJAnamiti / anyamate jJAnaM pRthag buddhirapi pRthag bhavati / etanmatakhaNDanAyaiva nyAyadarzane gautamIyaM sUtraM 'sarvavyavahAraheturbuddhirjJAnam' iti sAmAnAdhikaraNyena uktaM vacanaM saMgacchate / kintu etanmate buddhAveva jJAnaM bhavati jJAnaM cAtra vRttirUpam paraJca anyeSAM dArzanikAnAM mate buddhirguNarUpam / sAMkhyamate buddhAveva sukhaduHkhAdikaM sarvam Avirbhavati / tacca buddhau pratibimbavazAdeva puruSo'nubhavati / tatra puruSavizeSaH pratibimbate / etasmAt kAraNAt pratibimbavazAt puruSaH ahaM sukhI ahaM du:khI iti samanubhavati / bimbapratibimbabhAvastu na tAvad vAstavika apitu avAstavika eva / ata eva

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devanArAyaNa jhA SAMBODHI puruSastu puSkarapalAzavannirlepa ityuktaM saGgacchate / etanmate vivekasya mokSaprAptimArge sAdhanatvena prAdhAnyaM svIkRtamasti / vivekazcAtra prakRtipuruSayorbhedaH / etacca sarvaM prArambhe eva IzvarakRSNena sAbhiprAyaM pratipAditam -- yathA 142 dRSTavadAnuzravikaH sahyavizuddhikSayAtizayayuktaH / tadviparItaH zreyAn vyaktAvyaktajJavijJAnAd // ( sAM0 kA0 2) atra kArikAyAm idameva IzvarakRSNena nigaditaM yad vyaktaM mahadAdikam, avyaktaM pradhAnaM jJazca puruSaH / etatpadArthatrayasya bhedaparijJAnAdeva mokSo bhavatIti sAMkhyamatAnusArivyAkhyAnam / iti dik /

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naiyAyika jJAna kA sAdhana pratyakSa pramANa hemalatA zrIvAstava 'pratyakSa' zabda ko eka vyApaka artha meM grahaNa kiyA jAtA hai / isakA prayoga pramANa aura pramA donoM hI arthoM meM hotA hai / yaha yathArtha jJAna kA eka sAdhana (pramANa) bhI kahA jAtA aura sAdhya (pramA) bhI / aisI bAta anya pramANoM ke sandarbha meM nahIM pAyI jAtI / pratyakSa anya sabhI pramANoM kA mUla AdhAra hai kyoMki yaha sabhI pramANoM ke pahale lagA rahatA hai / pAzcAtya tarkazAstrI je. esa. mila kA kahanA hai ki " pratyakSa dvArA prApta jJAna hI vaha maulika AdhAra hai jisa para anya sabhI jJAna avalambita haiM / "2 parantu bhAratIya darzana ko samajhane vAle cintakoM ne pratyakSa pramANa ko dvitIya stara kA mAnA hai, ThIka usI prakAra jisa prakAra dvitIya stara kI nAgarikatA ko mAnA gayA hai / hama yahA~ vivecanAtmaka DhaMga se pratyakSa pramANa ke usa pakSa para apanA dhyAna AkarSita kareMge jisa para vidvAnoM ne apekSAkRta kama dhyAna diyA hai / sarvaprathama cArvAka darzana pratyakSa ko eka mahattvapUrNa aura sazakta bhUmikA meM prastuta karatA hai / unake anusAra yathArtha jJAna kA eka hI prAmANika sAdhana hai / cArvAka darzana ke anusAra pratyakSa hI ekamAtra pramANa hai / cArvAka pratyakSa ke atirikta anya pramANoM kI vaidhatA ko svIkAra nahIM karatA hai / pratyakSa ko kisI pramANa kI AvazyakatA nahIM hai| vaha sabhI pramANoM kI apekSA adhika spaSTa, tAtkAlika aura prAmANika hai / zaMkarAcArya ne bhI svIkAra kiyA hai ki pratyakSa sambhava rahane para anumAnAdi kI koI pravRtti nahIM raha jAtI / "pratyakSa" usa jJAna ko kahate haiM jo indriya aura artha ke sannikarSa se utpanna hotA hai / isakA pramANa bhI pratyakSa hai / pratyakSa ko ekamAtra pramANa mAnane kA kAraNa isa pramANa meM prApta abhrAntatA aura nizcayAtmakatA hai jo anumAnAdi pramANoM meM sambhava nahI hai / kintu cArvAka dvArA pratyakSa ko jJAna kA ekamAtra strota mAnane ke kAraNa usake viruddha AlocanA kA eka anavarata krama Arambha ho gayA / kisI ne bhI yaha jAnane kI ceSTA nahIM kI ki pratyakSa ke andara jJAna kA aisA pakSa bhI hai jo hameM atIndriya jJAna kI jhalaka bhI detA hai / vaha nitAnta endrika hote hue bhI endrikatA se pare ke jJAna kI ora saMketa bhI de sakatA hai / cArvAka darzana yaha bhUla gayA ki pratyakSa kitanA bhI prAmANika kyoM na vaha bhI truTipUrNa ho sakatA hai aura vahI ekamAtra sampUrNa jJAna nahIM hai / cArvAka ke bAda jaina pratyakSa ko aparokSa jJAna ke rUpa meM svIkAra karake usake sUkSma aura mahattvapUrNa pakSa kI ora hamArA dhyAna AkarSita karate haiM / jaina darzana ke anusAra jJAna do prakAra kA hai,

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144 hemalatA zrIvAstava SAMBODHI aparokSa evaM parokSa / aparokSa evaM parokSa kA yaha bheda jainetara darzanoM se bhinna hai / anya darzanoM meM yaha bheda nirvikalpa aura savikalpa ke AdhAra para kiyA gayA hai / aparokSa jJAna ko nirvikalpa evaM parokSa jJAna ko savikalpa mAnA gayA hai / sAdhAraNatayA indriya-pratyakSa ko pratyakSa jJAna kahate haiM kintu isameM nirvikalpatA kevala indriya-samvedanAMza meM hI rahatI hai aura indriya-saMvedana ko 'jJAna' ke rUpa meM pariNata hone ke lie buddhi-vikalpoM dvArA niyamita honA paDatA hai / ataH samasta laukika jJAna, indriya pratyakSa'jJAna' sahita, savikalpa hI hotA hai / yaha jAna lenA Avazyaka hai ki jaina darzana meM aparokSa aura parokSa jJAna ke bheda kA AdhAra jainetara darzanoM se bhinna hai / jo jJAna Atma-sApekSa hai arthAt jisa jJAna ko AtmA svayaM jAnatA hai usa jJAna ko prApta karane ke lie use jJAnendriya evaM mana Adi sAdhanoM kI AvazyakatA nahIM hotI / vastutaH yaha jJAna vyavadhAna utpanna karanevAle karmoM kA nAza hone para binA kisI 'jJAna' athavA 'sAdhana' kI apekSA ke svataH hI apanA tathA apane viSaya kA prakAza karatA hai / isa lie yaha pAramArthika aparokSa jJAna hai / isameM jIvAtmA kA jJeya vastuoM se sAkSAta sambandha hotA hai / isakI prApti aMzataH yA pUrNata: karma bandhanoM ke naSTa hone para hotI hai / isake viparIta vyAvahArika aparokSa jJAna meM jJAna kI abhivyakti indriyoM para Azrita hotI hai / yaha jJAna indriya-manaH sApekSa hai arthAt jisa jJAna ke lie AtmA ko indriya yA mana yA donoM kI AvazyakatA hotI hai vaha vyAvahArika aparokSa jJAna yA parokSa jJAna hai / jainoM ne batalAyA hai ki jisa jJAna ko sAdhAraNata: aparokSa mAnA jAtA hai vaha apekSAkRta aparokSa hai / indriyoM aura mana ke dvArA jo jJAna prApta hotA hai vaha anumAna kI tulanA meM avazya aparokSa hai / phira bhI aise jJAna ko pUrNataH aparokSa kahanA bhrAmaka hai / isa jJAna meM spaSTatA, tAtkAlikatA aura asandigdhatA hotI hai| yaha mana aura iMndriya ke dvArA prApta hotA hai / ataH yaha pAramArthika aparokSa jJAna kI apekSA kama pUrNa hai / jainoM ke anusAra mati aura zruta jJAna zuddha indriya jJAna ke udAharaNa haiM / inameM bAhya aura Antara pratyakSa vyAvahArika aparokSa jJAna isa lie hai kyoMki vaha smRti, pratyabhijJA aura anumAna Adi kI apekSA adhika aparokSa hai| jainoM ke isa vivecana se pratyakSa kI usa bhUmikA para prakAza par3atA hai jisameM usake dvArA prApta kiyA jAnevAlA jJAna kevala indriya yA sthUla jJAna nahIM hai / usakA jJAna, sthUla indriya jJAna kI apekSA thor3A adhika pUrNa, spaSTa, tAtkAlika aura asandigdha hai / kama se kama jainoM ne pratyakSa ko aparokSa kahA / use anumAna kI apekSA aparokSa svIkAra karate hue vyAvahArika aparokSa jJAna kI koTi meM rakhA / yaha svayaM pratyakSa jJAna kI eka viziSTa sthiti kA sUcaka hai / pratyakSa kI uparyukta paribhASA ke anusAra yadyapi 'vyAvahArika pratyakSa' kI gaNanA 'pratyakSa' ke antargata nahIM kI jAnI cAhie tathApi navIna jainAcAryoM ne laukika-pratyakSa meM indriyoM kI upayogitA kA mahattva samajhakara use bhI eka prakAra kA pratyakSa mAnanA svIkAra kiyA hai| prAcIna siddhAnta meM yadyapi 'mati-jJAna' aura 'zruta-jJAna' kI gaNanA parokSa jJAna ke arntagata kI gayI hai tathApi jaina-darzana ke navIna AcAryoM ne vyAvahArika dRSTi se inako bhI pratyakSa ke arntagata mAnA hai| unake anusAra indriya evaM mana ke dvArA bhI jisa jJAna kI abhivyakti hotI hai use bhI 'pratyakSa' kI koTi meM mAnA jA sakatA hai / pAramArthika aparokSa jJAna ke tIna bheda haiM-avadhi, manaHparyAya aura kevala jJAna / jainadarzana ke

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Vol. xxx, 2006 naiyAyika jJAna kA sAdhana pratyakSa pramANa 145 anusAra mati-jJAna, zruta-jJAna tathA avadhi-jJAna meM doSa kI sambhAvanA raha jAtI hai| kintu manaHparyAyajJAna tathA kevala-jJAna sarvathA doSarahita haiN| vastutaH yahI zuddha jJAna hai jise hemacandrAcArya ne AtmA ke 'svarUpAvirbhAva' kI saMjJA dI hai aura jise AcArya guNaratna ne 'pAramArthika-pratyakSa' kahA hai| jaba jJAna ke sabhI bAdhaka-karma jIvAtmA se dUra ho jAte haiM taba kevala jJAna prApta hotA hai| yaha sabhI padArthoM evaM unake parivartanoM kA pUrNa jJAna hai| yaha jJAna mukta jIvoM ko hI prApta hotA hai / yadyapi jaina avadhi aura manaHparyAya jJAna ko pAramArthika aparokSa jJAna kI koTi meM rakhate haiM aura yaha mAnate haiM ki yaha jJAna binA indriyoM kI sahAyatA ke prApta kiyA jAtA hai kintu yaha sarvavidita hai ki mana kI thor3I ekAgratA aura usake thor3e prazikSaNa ke dvArA isa prakAra kA athavA isake jaisA avadhi aura manaHparyAya jJAna prApta kiyA jA sakatA hai| tIsare sthAna para nyAya kA vivecana hai jo sambhavataH sarvAdhika spaSTa aura vistRta hai| usameM bhI pratyakSa ko kevala indriya pratyakSa ke rUpa meM hI grahaNa nahIM kiyA gayA hai| vahA~ pratyakSa kA viziSTa svarUpa alaukika pratyakSa ke rUpa meM dikhAI detA hai kintu isakI carcA karane ke pUrva thor3I laukika-pratyakSa kI carcA karanA bhI apekSita hai| sAmAnyataH indriya aura vastu ke sannikarSa se utpanna jJAna pratyakSa jJAna kahalAtA hai| gautama ne nyAyasUtra meM pratyakSa ko paribhASita karate hue kahA hai ki pratyakSa indriyArtha-sannikarSotpanna jJAna hai jo avyapadezya, avyabhicArI aura vyavasAyAtmaka hotA hai / vAcaspati mizra avyapadezya kA artha nAmajAtyAdikalpanArahita nirvikalpa jJAna, vyavasAyAtmaka kA artha nAmajAtyAdiviziSTa savikalpa pratyakSa tathA avyabhicArI kA artha abhrAnta karate haiM / annaMbhaTTa ne bhI pratyakSa kA artha indriyoM kA viSaya se samparka hone ke pariNAmasvarUpa utpanna jJAna kiyA hai / 11 vastu ke sAtha indriya ke samparka hone se jo anubhava utpanna hotA hai use pratyakSa kahate haiN| pratyakSa ke isa lakSaNa ko aneka bhAratIya dArzanika svIkAra karate haiM / pAzcAtya dArzanika bhI ise mAnate haiM / kAlAntara meM AcArya vizvanAtha evaM gaMgeza upAdhyAya Adi navya-nyAya ke vicArakoM ne dikhAyA ki pratyakSa kI uparokta paribhASAe~ atyanta saMkIrNa haiM / inameM pratyakSa jJAna ke ve hI prakAra Ate haiM jo indriyArthasannikarSa apekSita haiM / kintu yogaja Adi pratyakSa jJAna ke aise bhI prakAra haiM jo indriyArtha-sannikarSa ke binA prApta hote haiM / Izvara ko sabhI viSayoM kA pratyakSa jJAna hai, kintu usake koI bhI indriya nahIM hai / udAharaNa ke lie, jaba rassI ko bhramavaza maiM sA~pa samajha letI hU~ to indriya-saMyoga kA abhAva rahatA hai, kyoMki vahA~ koI vAstavika sA~pa nahIM hai jisake sAtha A~khoM kA samparka ho / sukha-duHkha Adi jitane manobhAva haiM sabhI kA pratyakSa indriya-saMyoga ke binA hI hotA hai| ina saba doSoM ke kAraNa gaMgeza upAdhyAya 'indriya vastu samparka' ko pratyakSa kA sAmAnya lakSaNa nahIM mAnate / unake anusAra pratyakSa kA sAmAnya lakSaNa hai viSaya kI sAkSAta pratIti / 12 udAharaNa ke lie jaba acAnaka hamAre sAmane eka bAgha upasthita ho jAtA hai to hameM sIdhe usakA jJAna hotA hai, isameM na kisI tarka yA anumAna kI AvazyakatA hotI hai aura na isake lie samaya hI rahatA hai /

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146 hemalatA zrIvAstava SAMBODHI AcArya vizvanAtha ne pratyakSa kI dUsarI paribhASA dI hai - pratyakSa vaha aparokSa jJAna hai jo jJAnAntarajanya nahIM hai / isa paribhASA meM laukika yA alaukika sabhI prakAra ke pratyakSa kI vyAkhyA ho jAtI hai aura sAtha hI anumAnAdi anya pramANoM se pratyakSa kA antara bhI spaSTa ho jAtA hai| cUMki jJAna AtmA meM utpanna hotA hai ataH AtmA bhI pratyakSa jJAna ke lie Avazyaka hai / laukika pratyakSa indriya, padArtha, mana aura AtmA kI tathA inake pArasparika sambandha kI apekSA karatA hai / AtmA mana ke saMsarga meM AtA hai, mana indriyoM ke saMsarga meM aura indriyA~ padArthoM ke saMsarga meM AtI haiM / indriyoM kA padArthoM se saMsarga taba taka sambhava nahIM hai jaba taka mana pahale indriyoM ke saMsarga meM na A jAya aura indriyoM se mana kA saMsarga taba taka saMbhava nahIM hai jaba taka AtmA pahale mana ke saMsarga meM na A jAya / mana, AtmA aura indriya ke bIca madhyastha hai / bAhya padArtha indriya aura mana ke mAdhyama se AtmA ke Upara eka saMskAra (prabhAva) DAlate haiN| isa prakAra nyAya kA pratyakSa siddhAnta vastuvAdI bana jAtA hai| pratyakSa jJAna ke andara nyAyavArtikkAra udyotakara ne sannikarSa ke cha: prakAra batAye haiM saMyoga, saMyukta samavAya, saMyukta-samaveta-samavAya, samavAya, samaveta samavAya tathA vizeSaNa vizeSya bhAva inameM se sabhI sannikarSa indriya aura padArtha kI upasthiti aura bhAva se sampanna hote haiM kintu naiyAyika abhAva ko bhI apane pratyakSa jJAna kA viSaya banA lete haiM / yaha unake pratyakSa jJAna kI eka aura viziSTatA hai| naiyAyikoM ke anusAra kisI bhI abhAva ke pratyakSa meM vizeSaNa-vizeSya-bhAva kA sannikarSa hotA hai / jaba kisI vastu kA abhAva parilakSita hotA hai taba svataH abhAva ko nahIM dekhA jAtA balki abhAva se yukta usake AdhAra ko dekhA jAtA hai udAharaNArtha, 'bhUtala meM ghaTa nahIM hai' isa vizeSaNa (ghaTAbhAva) ko hama apane Apa meM nahIM dekhate balki ise apane vizeSya (bhUtala) kI vizeSatA ke rUpa meM dekhate haiN| isI prakAra ghaTa ke pratyakSa meM saMyoga, ghaTarUpa (varNa) ke pratyakSa meM saMyukta samavAya, ghaTarUpatva ke pratyakSa meM saMyuktasamaveta-samavAya zabda ke pratyakSa meM samavAya, zabdatva ke pratyakSa meM samavetasamavAya ke sannikarSa ko mAnate haiM / 14 kintu dArzanikoM ke dvArA abhAva viSayaka pratIti ke prasaMga meM paryApta matabheda haiM / unake anusAra abhAva-jJAna pratyakSa dvArA saMbhava nahIM hai| anumAna dvArA hI isakA jJAna kiyA jA sakatA hai| bhATTa mImAMsA aura vedAnta meM isake jJAna ke lie 'anupalabdhi' nAmaka eka svatantra pramANa hI mAna liyA gayA hai / yahA~ hamArA mUla uddezya pratyakSa ke bhedoM aura usakI pratyakSIkaraNa kI prakriyA ko vivecita karanA nahIM hai| isalie hama nyAya dvArA alaukika pratyakSa ke una bhedoM ko lete haiM jinameM pratyakSa kA viziSTa rUpa parilakSita hotA hai / isameM indriyArthasannikarSa asAdhAraNa DhaMga se hotA hai / yahI alaukikatva isa kI vizeSatA hai / yaha pratyakSa jJAna hote hue bhI pratyakSa kI rIti se grahaNa kiye jAnevAlA jJAna nahIM hai / indriya pratyakSa kA viSaya na hote hue bhI indriya pratyakSa kA viSaya hai / sAmAnya lakSaNa pratyakSa meM hama sAmAnyoM kA pratyakSa karate haiM / vastuvAdI naiyAyika sAmAnyoM ko sat mAnate haiN| manuSya ko dekhakara manuSyatva aura gAya ko dekhakara gotva kA pratyakSa sAmAnya lakSaNa pratyakSa ke dvArA hotA hai| prAcIna naiyAyika isa prakAra ke pratyakSa kI vyAkhyA 'saMyukta samaveta samavAya' nAmaka sambandha dvArA karate haiM / kintu navya nyAya isa vyAkhyA ko paryApta nahIM mAnatA kyoMki isa prakAra ke jJAna

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Vol. xxx, 2006 naiyAyika jJAna kA sAdhana pratyakSa pramANa 147 ko mAnane para sabhI AdamI sarvajJa bana jAyeMge, kAraNa ki saMsAra ke jitane bhI jJeya padArtha haiM, sabhI meM jJeyatva nAmaka sAmAnya guNa hogA / aba yadi kisI eka padArtha kA pratyakSa hogA to usake jJeyatva ke pratyakSa ke dvArA sabhI jJeya padArthoM kA pratyakSa ho jAyegA / dUsare jJAna-lakSaNa pratyakSa meM hamArI indriyoM ko apane sAdhAraNa viSayoM se bhinna viSaya kA bhI pratyakSa hotA hai| jaise hama prAyaH kahate haiM 'candana sugandhita dIkha paDatA hai|' isameM candana se sannikarSa dRzya indriya kA hotA hai kintu jJAna ghrANendriya kA viSaya hotA hai| vuNTa, vArDa tathA sTaoNTa jaise pAzcAtya manovaijJAnika aise anubhavoM ko 'complication' kI saMjJA dete haiM / nyAyadarzana meM bhrama yA viparyaya kI vyAkhyA isI pratyakSa ke sahAre kI gayI hai| tIsare alaukika jJAna ko hama yogaja pratyakSa kahate haiM / yaha jJAna yogiyoM ko hotA hai / isake dvArA bhUta, vartamAna bhaviSya, gUDha, sUkSma, dUra-sabhI prakAra kI vastuoM kI sAkSAta anubhUti hotI hai| ataH naiyAyika pratyakSa ke viziSTa svarUpa kA udghATana to karate hI haiM kintu jJAna ko AtmA kA Agantuka guNa mAnakara vedAntiyoM kI prakhara AlocanA kA viSaya banate haiM / 15 naiyAyikoM ke isa kathana ko bhI svIkAra nahIM kiyA jA sakatA ki indriyoM ke dvArA prApta padArtha kA jJAna mana se grahaNa kara AtmA taka pahu~cAye jAne ke kAraNa hI hama eka samaya meM eka hI vastu para apanA dhyAna kendrita kara sakate haiM / Adhunika manovijJAna vikasita mana kI kSamatAoM ko itanA kama karake nahIM A~katA hai| prAcIna samaya meM aise aneka saMskRta kavi hue haiM jinake anekoM aise udAharaNa haiM jo eka hI samaya meM apanI kAvya-zakti kA paricaya dete hue eka se adhika viSayoM kI samasyA-pUrti apane kAvya-kauzala ke mAdhyama se karate the / 16 pAdaTIpa : 1. sarvapramANAnAM pratyakSapUrvakatvAt / nyAyavArtikatAtparyaTIkA 1.1.3 2. ".......the truths known by intution are the original premises from which all others are inferred". -A system of logic Page. 3 pratyakSamevaikaM pramANam / vArhaspatya sUtra pratyakSatvAdanumAnApravRtteH / -brahmasUtrabhASya umAsvAti prabhRti prAcIna jaina dArzinikoM ke anusAra aparokSa jJAna usI ko kahate haiM jo binA kisI mAdhyama ke ho| hemacandra Adi anya vidvAnoM ne sAdhAraNa indriya-jJAna ko bhI aparokSa mAnA hai / yahI mata anyAnya bhAratIya paNDitoM kA bhI hai| pahale mata ke samarthana meM yaha kahA jAtA hai ki 'akSa' zabda kA artha 'jIva' hai, usakA artha indriya nahIM, jaisA sAdhAraNataH samajhA jAtA hai| (SaDadarzana-samuccaya para guNaratna kI TIkA dekhie, zloka 55, caukhaMbA sNskrnn)| 6. tattvArthasUtra, 1/31 sarvathAvaraNavilaye cetanasya svarUpAvirbhAvo mukhyaM kevalam / - pramANamImAMsA 1, 15 8. tatvArthasUtra, 1/29 9. SaDdarzana-samuccaya para guNaratna kI TIkA, zloka, 25 10. indriyArthasannikarSotpannaM jJAnam avyapadezyam avyabhicAri vyavasAyAtmakaM pratyakSam / nyAyasUtra 1.1.4

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148 hemalatA zrIvAstava SAMBODHI 11. indriyArthasannikarSajanyaM jJAnaM pratyakSam / -tarkasaMgraha, pR. 70 12. pratyakSasya sAkSAtkAritvaM lakSaNam / -tatvacintAmaNi 13. jJAnAkaraNakaM jJAnaM pratyakSam / -vahI 14. DaoN. candradharazarmA, bhAratIya darzana Alocana aura anuzIlana, pRSTha 186 15. nyAya mata meM jJAna AtmA kA svAbhAvika guNa nahIM mAnA gayA hai| jJAna isa mata meM Agantuka guNa ke rUpa meM svIkRta hai| zarIra meM eka purAtita nAr3I rahatI hai| isa nAr3I se jaba mana bAhara AtA hai aura AtmA se sambaddha hotA hai, taba jJAna utpanna hotA hai| 16. isa dRSTi se dakSiNa-bhArata ke vaziSTha gaNapati muni kI kAvya-pratibhA 'aSTAvadhyAyI' ke prayoga meM mana ke eka se adhika viSayoM para eka hI samaya meM ekAgra hone kI kSamatA ko eka upayukta udAharaNa ke rUpa meM dekhA jA sakatA hai|

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jayanta bhaTTa : darzana kI sAhityika bhUmikA jayanta upAdhyAya 'nyAyamaJjarI' jayanta bhaTTa kI apratima kRti hai jisakI racanA navIM sadI ke utarArddha meM huI / jayanta bhaTTa ise akSapAda ke cune hue sUtroM kI vyAkhyA mAnate haiM / gaMgAdhara zAstrI ne isI Azaya ko 'gautama sUtra-tAtparya-vivRtti' kahakara prakaTa kiyA hai| Aja jisa rUpa meM yaha grantha prApta hai, apane usa kalevara meM yaha bAraha AhnikoM meM vibhakta hai| prathama cha: Ahnika prathama khaNDa meM aura zeSa cha: Ahnika dvitIya khaNDa meM hai| isake vistAra meM nyAyazAstra meM varNita solaha padArtho kA vivecana hai / isameM padArtha vivecana adhimAnI stara para huA hai / mukhya rUpa se prathama cha: AhnikoM meM jahA~ 'pramANa' kA hI vivecana hai usameM se tRtIya, caturtha, paMcama evaM SaSTham AhnikoM meM zabda sambandhI avadhAraNAoM kA vivecana huA hai arthAt pUre grantha kA tihAI bhAga paravartI zabda pramANa ke lie samarpita hai| paravartI cha: AhnikoM meM zeSa pandraha padArtho kA vivecana hai / 'nyAyamaJjarI' jayanta bhaTTa kI dArzanika pratibaddhatA kA pramANa hai / nyAyadarzana ke prati samarpita jayanta bhaTTa ne paramparAgata nyAya-mAnyatAoM (vizeSa rUpa se 'nyAyabhASya' aura 'vArtika' ke virodha meM) ke viruddha uThAye gaye bauddhoM - vizeSa rUpa se diGganAga sampradAya aura mImAMsakoM ke AkSepoM ko nirasta kara nyAya darzana sammata mAnyatAoM ko purnasthApita kiyA hai / dhyAtavya hai ki grantha meM adhikAMza darzanoM kI mAnyatAoM ko mUla rUpa meM prastuta kiyA gayA hai jisase yaha grantha 'sarvadarzana mAnyatA' kI pramANika prastuti kA saphala maMca bana gayA hai jisakI upayogitA koI bhI svIkAra karegA / yadyapi grantha nyAya mAnyatAoM kA parikSaNa karatA hai, parantu yaha rakSA haThadharmitA yA sAmpradAyika stara para nahIM huI hai / pratyeka mAnyatA ke grahaNa ke lie eka bauddhika tarka zrRMkhalA dI gaI hai| ata: racanA ne sahaja tarka ke aneka kSitija udghATita kiye haiM / sUtroM kI zAstrIya vyAkhyA para racanA ne nijatA kA AvaraNa car3hAkara bahuta kucha apanA banA liyA hai aura kaI mAntAeM 'nyAyamaJjarI' kI nijI mAnyatAeM banakara ubharI haiM; jaise-sAmagrIkAraNavAda aura saMhatyakAritAvAda / ___paravartI kAla meM navyanyAya kI jo paramparA calI, usake kaI prasthAna bindu 'nyAyamaJjarI' ko apane vivecana kA AdhAra banAte haiM / anya dArzanika sampradAya bhI 'nyAyamaJjarI' ke ullekha ke binA apane pratipAdana ko apUrNa pAte hai-jaise 'sAmagrIkaraNavAda' kA anukaraNa 'nyAya-bhASya' ke vyAkhyAkAra vizvarUpa ne kiyA hai / isI prakAra 'saMhatyakAritAvAda' kA prabhAva bhoja para par3A jisakA vivecana

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150 jayanta upAdhyAya SAMBODHI unhoneM apane grantha 'zrRMgAra prakAza' meM kiyA hai / yaha grantha matamatAntaroM ke khaNDana-maNDana kA nIrasa piTArA bhara nahIM hai, apitu isameM caturdika sAhityabhAva kI antaH salilA bhI pravAhita hai jo ise anya dArzanika granthoM se viziSTa batAtI hai / racanAkAra kA pANDitya isameM kahIM bhI bauddhika AtaMka kA paryAya banAkara nahIM ubharA hai, apitu jayanta bhaTTa ke sarasa sAhityika vyaktitva ke anurUpa isa grantha meM sarvatra sarasa vivecana ke darzana hote haiM / navIM sadI taka bhArata meM laukika sAhitya ke samAnAntara dezabhASA ke sAhitya kA bhI vikAsa ho cukA thA / prabandhAtmaka grantha donoM bhASAoM ke zilpo se aMtaHkriyA kara eka paripATI grahaNa kara cuke the / 'nyAyamaJjarI' meM bhI usa paripATI ke darzana hote haiM yadyapi ise prabandha grantha mAnanA anucita nahIM hogA / sargo kI bhA~ti hI yaha grantha bhI bAraha AhnikoM meM vibhAjita hai / isameM bhI Iza:vandanA, gurU abhyarthanA, racanAkAra ke mantavya kA pratipAdana hai| grantha kA pahalA hI zloka pUrNa rUpa se mAnyatA ke anurUpa na hokara bhI itara sAhityakAroM ke samAna zivavaMdanA karatA hai| cauthe zloka meM akSapAda kI mahattA batAkara racanAkAra eka prakAra se gurU-abhyarthanA kA saMketa karate haiM / caudahaveM zloka meM racanA-uddezya kA kathana hai / yadyapi saMpUrNa racanA tArkika vivecana kA pratiphalana mAtra hai, parantu racanAkAra apane ghoSita uddezya ke atirikta kucha apane niSkarSa bhI detA hai / yaha prayAsa saMpUrNa racanA meM 'uttama puruSa' meM vivecita hai / ataH yaha grantha Atma kathAtmaka zailI meM paryavasita hokara utkRSTa sAhitya kA rUpa grahaNa karate lagatA hai / pUre grantha meM viSayAnukUla zAntarasa kA paripAka hai, parantu prasaMgAnukUla anya rasa (vizeSataH zrRMgArarasa) bhI Aye hai| yadyapi lakSya 'sAmAgrIkAraNavAda' ko puSTa karatA hai, parantu prativAdi ke AkSepa ko evaM lambe-lambe sAmAsika padoM kI vyaMjanA parilakSita hotI hai / 10 racanA meM rUpaka ke bAhulya ke sAtha-sAtha janasAmAnya ke jIvana ke zabdoM dRSTAnto kA bhI prayoga huA hai / 11 racanA kI zailI meM vyAsatva kI pradhAnatA hai jo prasaMgAnukUla vividha rUpa grahaNa karatI hai / saMpUrNa racanA ko 'campU-kAvya' kahA jA sakatA hai / isa prakAra 'nyAyamaJjarI' apanI sAhityika zreSThatA ke kAraNa bhI lokapriya hai| Atma-vijJApana-niSedha hamAre RSiyoM aura manISiyoM kI sahaja pravRtti rahI hai / apane dAya ke mUlyAMkana ke prati apekSA vastutaH unake udAra manA hone kA paricaya detI hai; parantu jijJAsA ke lie jahA~ yaha eka saMbhAvanA prastuta karatA hai, vahIM aneka cunaitiyA~ bhI khar3I karatA hai / yaha bAta nyAyamaJjarIkAra jayanta bhaTTa ke lie pUrI taraha satya hai / grantha-racanA ko divasa-yApana kA vyasana mAnane vAle jayanta bhaTTa hamAre sAmane jisa gopana-puruSa ke rUpa meM Ate hai, usa AvaraNa ko bheda kara unake Aloka prakIrNa vyaktitva ko samAne lAnA eka kaThina kArya hai tathApi upalabdha sAkSyoM (vizeSa rUpa se nyAyamaJjarI) ke AdhAra para kahA jA sakatA hai ki jayanta bhaTTa hamAre sAmane eka aise dArzanika AcArya ke rUpa meM ubharakara Ate hai jinakI medhA calI hai buddhi ke sAtha, para hRdaya vRtti ne thor3A sA zrama-parihAra kA udyoga kiyA aura saMpUrNa vivecana sahajatA se grAhya hotA calA gayA / isI hRdayavRtti ne unake sAhityika vyaktitva ko bhI ubhArA / isI tathya ko jayanta bhaTTa putra abhinanda ne bhI svIkAra kiyA hai / 12

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Vol. XXX, 2006 jayanta bhaTTa : darzana kI sAhityika bhUmikA 151 jayanta bhaTTa ne vastutaH pUrvavartI dArzanika paramparAoM kA gahana adhyayana kiyA thA / cArvAka sAMkhya, bauddha, jaina, vaizeSika ke sAtha-sAtha mImAMsA evaM apane pUrvavartI nyAya-AcAryo kA ullekha vastutaH unake adhyayanazIla hone kA hI saMketaka hai / unakA adhyayana abhrAnta thA jisase ve nirapekSa hokara sabhI ke mato ko yathAtathya uddhRta kara sake / yaha pUrvagraha rahitatA jahA~ eka ora unakI niSpakSatA, sadAzayatA ko dyotita karatI hai, vahIM dusarI ora isa tathya ko bhI rekhAMkita karatI hai ki pratipakSiyoM kI nyanUtAoM ko prakaTa karane meM unakI medhA sakSama hai aura isake lie kisI vitaNDA, jalpa yA mithyA kathana kI koI AvazyakatA nahIM / isa prakAra jayanta bhaTTa ne eka svaccha vAdavivAda evaM cintana paramparA kA mArga prazasta kiyA / pratipakSiyoM ke tarko ke khaNDana meM unakI spaSTavAditA vastutaH kisI ahaMmanyatA kA rUpa grahaNa nahIM karatI, apitu unakI pratibaddhatA ko hI ujAgara karatI hai / ataH jaba ve kahate haiM ki "prabhAkara apane kRtitva kA amuka-amuka aMza bauddhoM se binA unakI svIkRti ke liyA hai to isa kathana ko uparyukta Azaya ke rUpa meM hI grahaNa karanA cAhie / apanI mAtRbhUmi ke darzana se alaga jaba eka bAra unhoneM nyAya mArga kA avalambana liyA to AjIvana use hI niSkaMTaka aura saMvRddha banAte rahe / yaha unakI nyAya ke prati abhrAnta niSThA kA pariNAma thA / apane lakSya meM nyAya ke prati unake mana meM koI saMzaya nahIM thA / unheM apanI prakriyA vikalpaka nahIM lagI / jaba sabhI darzana-mArga eka hI lakSya (mokSa) ke pratipAdaka haiM to jayanta bhaTTa kI dRSTi meM unameM nyUnatA khojanA vastutaH apanI AsthA kI bali car3hAnA hai / ataH unakI dRSTi meM pratipakSiyoM kA pratyuttara eka prakAra se nyAyamArga kI zucitA ko sthApita karanA hI adhika jAna par3atA hai; aura yaha aitihAsika tathya hai ki tIsarI sadI meM 'nyAyabhASya' kI racanA ke bAda bauddhoM ne nyAyasUtroM kI AlocanA kI / pA~cavI sadI meM bauddha tArkika vasubandhu tathA diGganAga ne 'nyAya-sUtra' kI prAsaMgikatA para praznacihna lagA diyA thA / ataH nyAyadarzana ko punarjIvita karane ke lie udyotakara (chaThI sadI) ne bauddha AkSepoM para prahAra kiyA, parantu yaha prahAra dIrdhakAlIna na raha sakA / ataH tIna sadI bAda jayanta bhaTTa ke avataraNa ne isa adhUre kArya ko pUrA kiyA / jayanta bhaTTa kI niSThA kA patA hameM taba calatA hai jaba hama dekhate hai ki unake hI samakAlIna vAcaspati mizra apanI hI nyAyamAnyatAoM kA khaNDana kara addhaita vedAnta kI ora muDa gae, parantu jayanta bhaTTane mArga-parivartana ko dharma-parivartana ke samAna pApa samajhA / jayanta bhaTTa hamezA apanI kSamatA, apane prayAsa mUlya ko kama AMkA jo vastutaH unake atyadhika udAramanA aura sahiSNu honA siddha karatI hai jaba ve spaSTataH apanI akSamatA kI ghoSaNA karate hue kahate hai ki hama navIna bAta kahane meM kahA~ samartha hai hama to sarvathA amaulika bAta kaha raheM haiM / 14 yadyapi 'sarvathA maulika' na karane kA dAvA karane vAle jayanta bhaTTa ne bahuta kucha maulika kahA hai| 'sAmagrIkAraNavAda' aura 'saMhatyakAritAvAda' kA pratipAdana unakI maulikatA ke hI pramANa hai / 'atharvaveda' ko vedatrayI ke stara para pratiSThita karane kA unakA prayAsa stutya hai / koI bhI satya kisI vyakti yA varga kI dharohara nahIM hotA, jisa kisI ne bhI use pUrNa niSThA se pratipAdita kiyA vaha

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152 jayanta upAdhyAya SAMBODHI usakA hI ho gayA aura isa AdhAra para jayanta bhaTTa kA nitAnta maulika vicAraka kahA jA sakatA hai| eka sAtha paurohitya (jayanta bhaTTa do maMdiroM ke prabhArI the), rAjadharma (zaMkaravarmA kA maMtrI honA) aura racanAdharma sAdhane vAle jayanta bhaTTa meM santulanakArI adbhuta maulikatA thI / 'nyAyamaJjarI' ke praNayana kAla kI aikAntikatA jahA~ unakI 'bandhana' kahanA batAtA hai ki ve racanA-dharma ko adhimAnyatA dete haiM / mAlavIya durbalatA rUpa kahIM-kahIM saumyatA kA atikramaNa kara baiThate hai5 yadyapi aise prasaMga atyalpa hai, jahA~ bhASA meM amaryAdApana, virodhiyoM vyaMgAtmaka prahAra ke lie unheM prerita honA par3A / aise kathanoM kA nirUpaNa bahuta kucha paramparA meM huA hai aura kucha mAnavIya durbalatA ke kAraNa jise unako maulika cintana ke nAma para jayanta bhaTTa ko itanI chUTa to dI hI jA sakatI hai / jayanta bhaTTa kI bhASA saMyata hai / zabda cayana prasaMgAnukUla hai / pado kI samAsikatA bANabhaTTa kA smaraNa karAtI hai / sUtroM kI vyAkhyA meM unhone vividha zailiyoM kA prayoga kiyA hai / sarvaprathama ve sUtra uddhRta karate haiM, yahA~ sUtrAtmaka zailI hai / isake bAda ve apane Azaya ko prakaTa karate hai, yahA~ zailI meM vivaraNAtmakatA se adhika vyAsatva kA prAdhAnya hai / tatpazcAt pratipakSiyoM ke AkSepa prastuta karate haiM kahIM-kahIM yaha krama badala bhI gayA hai / pratipakSiyoM ke AkSepa ke parihAra meM ve kabhI to AdhAra vAkya kA hI khaNDana karate hai aura kahIM-kahIM vipakSI-tarka-zrRMkhalA kI madhyavartI kisI mAnyatA kA khaNDana kara pUrI zrRMkhalA dhvasta kara dete haiM / kabhI-kabhI jayanta bhaTTa apanI AdhArabhUta mAnyatA kA koI vizeSa artha nahIM batAte aura use pUrvamAnyatA ke rUpa meM svIkAra kara pratipakSI kA khaNDana karate haiM / udAharaNa ke lie 'varNa-bheda' ke sandarbha meM jayanta bhaTTa ne mAnA ki uccAraNa bheda meM udAtta-anudAtta-svarita ke krama meM bheda hai jisase varNa-bheda haiM ve krama-bheda kA spaSTIkaraNa nahIM mAnanA hI ucita hai / ve laukika sAkSya ko adhimAnyatA dete haiM / vastutaH sampUrNa 'nyAyamaJjarI' meM laukika sAkSyoM ko sArvadhika vaidhatA dI bhI hai / yadi viSaya pratipAdana para bala na diyA jAye to, 'nyAyamaJjarI' kI saMracanA prabaMdhataMtrIya lagatI hai / Izvara-gurU abhyarthanA evaM lakSya nirUpaNa kA ullekha karake apane sAhityika abhirUci kA pramANa diyA hai / anuprAsa, rUpaka, upamA, alaMkAroM kA bAhulya, varNa-maitrI kA lAlitya, zloko ke rUpa meM chandoM kA yathAzakya nirvahana, Atmane pada kA bAhulya unheM lalita aura AtmAbhiyaMjaka nibaMdhakAra ke rUpa meM pratiSThita karatA hai tathApi jayanta bhaTTa ne yaha bhI dhyAna rakhA ki sAhityika-moha kahIM varNya-viSaya ke sAtha anyAya na kara de / isa ekala grantha adhyetA ke rUpa meM unakA vyaktitva bahuAyAmI hokara ubharA hai| bAda meM jayanta bhaTTa apane sAhityika lagAva ko dabA na sake / yaha pravRtti unake nATaka 'AgamaDambara' meM pUrNa rUpa se prakaTa huI / yadyapi isa grantha kA varNya-viSayaka darzana hI hai, jise jayanta bhaTTa ne bhI svIkAra kiyA hai, parantu yaha kamI hI isa nATya-racanA ko viziSTa banAtI hai / 'AgamaDambara' ke pUrva kisI racanA meM dArzanika vyaktitvoM kA vAcavI prayoga nahIM dikhAyI detA hai-yaha bAta usa yuga meM jitanI krAMtikArI thI usase adhika Aja sarjanAtmaka hai / jisa bAta sUryakAnta nirAlA ne 'khule gae chanda ke bandha' kaha kara vyAkhyAyita kiyA usakA prAcInatama

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Vol. xxx, 2006 jayanta bhaTTa : darzana kI sAhityika bhUmikA 153 udAharaNa 'AgamaDambara' ko mAnA jA sakatA hai / yaha zilpa-vidroha vastutaH racanAkAra ke rUpa meM jayanta bhaTTa ke krAMtikArI vyaktitva kA hI rUpa hai / yadi 'vijana' ko sAhitya kI kasauTI mAnA jAye to ukta nATaka eka 'phaMtAsI' kI sarjanA karatA hai jisase desa-kAla nirapekSa pAtroM ne eka hI dharAtala para Akara dArzanika matavAdoM kI carcA kI / / isa prakAra DaoN0 vI0 rAghavana ke niSkarSoM ko sahamati vyakta kI jAe to kahA jA sakatA hai ki jayanta bhaTTa kA unake pUre racanAkAla meM vyaktitvAtaraNa dArzanika se kavi (nyAyamaJjarI meM), kavi se dArzanika (AgamaDambara meM) aura samekita rUpa meM dArzanika-kavi ke rUpa meM huA hai / saMdarbha : 1. 4, 14, zloka nyAyamaJjarI bhAga-1 / 2. maiMne mukhya rUpa se paMDita sUrya narAyaNa zukla dvArA sampAdita aura jaya kRSNa dAsa haridAsa gupta, caukhambA saMskRti sIrija Aphisa, vArANasI dvArA prakAzita, 'nyAyamaJjarI' ko dhyAna meM rakhA hai| 3. prameya, saMzaya, prayojana, dRSTAMta, siddhAnta, avayava, tarka, nirNaya, vAda, jalpa, vitanDA, hetvAbhAsa, chala, jAti aura nigrahasthAna / 4. Thakur, Vishwaroop the Naiyayaika-Jaournal of oriental Research, Madras, Vol. 28, page-29-30. 4. V. Raghwan, Bhaja's Sringar Prakash - 1963. 6. namaH zAzvatikAnandajJAnezvaryamayAtmane / saMkalpasaphalabrahmastambhArambhAya zambhave // 7. jayanti pUrajichattasAdhuvAdapavitritAH / __ nidAnaM nyAyaratnAnAmakSapAdabhunegiraH // 8. tadekadezaleze tu kRto'yaM vivRtizramaH / tameva cAnugRhantu santa praNayavatsalAH || 9. aviralajaladharadhArAprabandhabaddhAndhakAranivahe bahulanizIye sahasaiva sphuratA vidhukutAlokena kAminIjJAnamAdadhanena tacjanmani stishytvmvaapyte......| nyAyamaJjarI pR0 12-13. 10. sAmagrayAsta so'tizayaH suvacaH sannihitA cetatsAmagrI sampannameva..........nyAyamaJjarI pR0 13 (anuprAsa pravRtti) phalopajananAvibhAvisvabhAvatvAkhyasAmagrIsarUpasamAropaNanibandhanaH nyAyamaJjarI pR0 13 / (sAmAsika pravRtti) 11. yathA hi vAhyAni kAraNani kASThAdIni pAke vyApriyante yathA ca zibikAyA udhantAraH sarve zibikAmudhacchanti yathA trayo'pi prAvANa uravAM bibhrati tathA sarvArAtheva padAni vAkyArthamavabodhayanti-1 nyAyamaJjarI 1 pR0 366 / 12. sarasA sadalaMkArAH prasAdamadhurAH gir| kAntAstAtajayantasya jayanti jagatAM guroH // kAdambarIkathAsAra 1-2 / 13. jAnakI vallabha bhaTTAcArya, nyAyamaJjarI (aMgrejI anuvAda) bhUmikA pR0 31 / 14. kuto vA nUtanaM vastu vayamutprekSita kSamAH / vacovinyAsavecitrayamAtramatra vicAryatAm // nyAyamaJjarI bhAga-1 101 /

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154 jayanta upAdhyAya SAMBODHI na hIyaM kavibhiH pUrveradRSTaM sUkSmadarzimiH / zakatA tRNamapi draSTu matimarma tapasvinI // vahI, pR0 363 / 15. jayanta bhaTTa apane kaTTara virodhiyoM ke prati amaryAdita zabdAvalI kA prayoga karate hue kahate haiM-ye tvIzvaraM nirapavAdadRdapramANasiddhasvarUpamapi nAbhyupayanti mUDhAH / pApAyA tai sahakathApi vitanyamAnA jAteya nUnamati yuktamato virantum / / nyAyamaJjarI bhAga-1, pR0 187-188 kahIM-kahIM ve virodhiyoM ke tarko kA upahAsa karate haiM aura vyaMgAtmaka bhASA kA prayoga karate haiM-mImAMsAkA: yazaH pivantu pAyaH vA pivantu buddhijADayApanayanAya brAhmI ghRtaM vA vintu, vedastu purUSapraNIta evanAtra bhrantiH |-nyaaymnyjrii bhAga-1, pR0 216

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yUnAnI samrATa milinda tathA bauddha bhikSu nAgasena kA Aryasatya viSayaka dArzanika saMvAda kauzalyA cauhAna hinda-yUnAnI rAjAoM ne bhArata ke vistRta bhU-bhAga para lagabhaga do zatAbdiyoM taka zAsana kiyaa| isa dIrghakAlIna zAsana-paramparA kA eka-dUsare para prabhAva par3anA svAbhAvika thA / dhArmika kSetra meM bhArata kA yUnAniyoM para kAphI prabhAva par3A / vijetA hote huye bhI yUnAniyoM ne vibhinna bhAratIya dharma grahaNa kiye| guphAlekhoM se hameM patA calatA hai ki aneka yavanoM ne bauddha-dharma svIkAra kara liyA thA / uttarI bhArata meM zAsana karane vAle kaI yUnAnI rAjA bauddha-dharma ke prabala poSaka the / inameM sarvocca sthAna 'milinda' kA hai| grIka-samAT 'minenDara', 'menAnDara' yA 'menAnDrosa' ko hI 'milinda' kahA gayA hai / 'milinda' vidvAn thA, tArkika thA, parantu abhAratIya thA / ise bhAratIya dharma-darzana evaM zAstra ke viSaya meM koI zraddhA nahIM thI / vaha apane deza ke vidvAnoM tathA bhArata aura yUnAna ke bIca par3ane vAle dezoM ke anya vidvAnoM ko apanI tarkabuddhi se parAsta kara cukA thaa| bhArata meM bhI vaha nAgasena se saMvAda hone se pUrva pUrNa kAzyapa Adi anya bhAratIya dharmapIThAdhIzoM, darzanAcAryoM evaM AyupAla jaise bauddhoM ko apanI anupama tarkazakti se cupa karA cukA thA / isa kAraNa use apane tarkabala kA bahuta dambha ho gayA thA / vaha kaha baiThA - "are, yaha jambudvIpa tuccha hai, bilkula khokhalA hai| yahA~ aisA koI zramaNa yA brAhmaNa vidvAn nahIM dikhAI detA jo mere sAmane Ane kI himmata kara sake ! mere praznoM kA uttara denA to bahuta dUra kI bAta hai / '9 aisI paristhiti meM vaha nAgasena se milA / nAgasena jaise siddha vidvAn ke sAmane usakI eka bhI na calI aura jaba usake sabhI choTe-bar3e praznoM kA zAstrAnukUla evaM tarkasammata uttara milatA gayA taba jIvana meM pahalI bAra usake dambha, darpa evaM abhimAna vigalita huye aura vaha hRdaya se eka vAstavika vidvAn ke sAmane natamastaka huA / deg usake mukha se acAnaka ye namratA bhare udgAra nikale - "tuma ThIka hI kaha rahe ho, bhadanta nAgasena vidvAn hai ! aisA (nAgasena jaisA) AcArya (upadeSTA) ho aura mere jaisA antevAsI jijJAsu, tabhI vaha dharma kI gutthiyoM ko itanI jaldI sulajhA sakatA hai / " aura vaha bhadanta nAgasena kA vastutaH antevAsI bana gayA / 11 bhikSu nAgasena ke sAtha rAjA 'milinda' ke saMvAdoM kI racanA jisa grantha meM kI gaI hai usakA sArthaka nAma 'milindapaJha' (milindaprazna) hai / 12 'milindapajha' bhAratIya gadya-zailI kA sarvottama namUnA hai / 13 isameM 'milinda' dvArA pUche gaye bauddha-dharma aura darzana ke jaTila praznoM kA nAgasena ne bar3A sundara

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156 kauzalyA cauhAna SAMBODHI aura santoSajanaka samAdhAna kiyA hai / 14 pAzcAtya vidvAn isa grantha ke gaurava para itane mugdha haiM ki unheM isameM grIka prabhAva aura pleTo ke vicAroM kI gandha A gayI, kyoMki unakI dRSTi meM bhAratIyoM meM aisA utkRSTa grantha likhane kI kSamatA kahA~ thI !15 parantu vAstavikatA to yaha hai ki nAgasena bhAratIya jJAna ke sAthasAtha yUnAnI jJAna kA bhI paricaya rakhane ke kAraNa hI "milinda'' jaise tArkika ke praznoM kA samAdhAna kara sake the / 16 yUnAnI rAjA 'menAnDara' ne lagabhaga 125 se 95 IsA pUrva taka sindhu pradeza evaM gaGgA kI ghATI meM zAsana kiyA aura yaha 'milindapajha' IsAI yuga ke prArambha ke lagabhaga yA usake bAda kisI samaya likhA gayA / 17 'milindapavha' meM bauddha-darzana viSayaka aneka saMvAdoM kA ullekha prApta hotA hai| parantu agrima pRSThoM meM yUnAnI samrAT 'milinda' aura bauddha bhikSu nAgasena ke madhya hue "Aryasatya' viSayaka dArzanika saMvAda kA hI ullekha kiyA jAyegA / Aryasatya bhagavAn buddha kI zikSAoM meM cAra AryasatyoM kA bar3A mahattva hai| yaha unakA maulika anusandhAna hai jisa para sampUrNa bauddha-vicAradhArA AdhArita hai| karttavyazAstra kI dRSTi se buddha ne cAra satyoM kA patA lagAyA hai| inhIM satyoM ke samyak jJAna ke kAraNa unheM sambodhi prApta huI / 8 ye cAra Aryasatya tathya, avitatha, na anyathA hone vAle haiM, isIlie Aryasatya kahe jAte haiM / 19 AryasatyoM ko buddhoM kA svayaM utpAdita evaM utkarSa kI ora le jAne vAlA dharmopadeza kahA gayA hai / bhagavAn buddha ne kahA hai "bhikSuo! cAra AryasatyoM ko na jAnane ke kAraNa merA tathA tumhArA cirakAla taka saMsAra meM ghUmanA lagA rahA / hama loga cAra AryasatyoM ko ThIka se na dekhane ke kAraNa hI Aja taka cakkara kATate rahe, kintu aba use hama logoM ne dekha liyA hai, tRSNA naSTa ho gayI, duHkha kA mUla kaTa gayA / phira janma lenA nahIM hai / 20 bauddha-darzana meM ina AryasatyoM kI vyAkhyA karate huye kahA gayA hai ki Arya loga hI inakA jJAna prApta kara sakate haiM, ataH inheM Aryasatya kahate haiM / 21 dhammapada meM duHkha, duHkhasamudaya, duHkhanirodha tathA duHkhanirodhagAminI pratipad ko Aryasatya kahA gayA hai / 22 'milinda' nAgasena se prazna karate haiM ki "bhante ! nAgasena ! unakI (buddha kI) "agada (viSa-auSadha) kI dukAna" kyA hai ?23 'nAgasena' uttara dete haiM ki "rAjan ! bhagavAn (buddha)ne vaha davAI batalAyI hai jisase unhoMne devatAoM aura manuSyoM ke sAtha sAre saMsAra ko kleza se mukta kara diyA thA aura yaha davAI cAra Aryasatya hai4 - 1. duHkha Aryasatya 2. duHkhasamudaya Aryasatya 3. du:khanirodha Aryasatya 4. duHkhanirodhagAmI mArga Aryasatya / " AryasatyoM ke jJAna hone ke viSaya meM nAgasena upamA dvArA samajhAte huye kahate haiM ki jaise koI AdamI hAtha meM eka jalatA cirAga lekara kisI andherI koTharI meM jAye, usake jAte hI andherA haTa jAye, sArI koTharI prakAza se bhara jAye aura sabhI vastuyeM dIkhane lage, vaise hI prajJA ke utpanna hone se avidyArUpI andherA dUra ho jAtA hai aura vidyArUpI prakAza paidA hotA hai jisameM cAroM Aryasatya sApha-sApha dikhAyI dete haiN| taba yogI anitya, duHkha aura anAtma ko bhalI-bhAnti jAna letA hai / 25 1. duHkha "du" yaha zabda kutsita ke artha meM dikhalAI detA hai / "kha" zabda tuccha ke artha meM / yaha pahalA satya aneka upadravoM kA vAsasthAna hone se kutsita hai / 26 bauddha-darzana meM spaSTa rUpa se kahA gayA hai ki yaha jagat duHkhoM se paripUrNa hai| isa satya kA kathamapi apalApa nahIM ho sakatA hai|27

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Vol. XXX, 2006 yUnAnI samrAT milinda.... duHkhI kI vyAkhyA karate huye tathAgata kA kathana hai : "janma bhI duHkha hai, jarA bhI duHkha hai, vyAdhi bhI duHkha hai, mRtyu bhI duHkha hai, ronA bhI duHkha hai, kalpanA bhI duHkha hai, manaH santApa bhI duHkha hai / apriya ke sAtha saMyoga aura priya se viyoga bhI duHkha hai / " Azaya yaha hai ki jagat ke pratyeka kArya, pratyeka ghaTanA meM duHkha kI sattA banI huI hai / 29 " milinda " nAgasena se prazna karate haiM ki "kisa kAraNa unhoMne (buddha ne) janma ityAdi se chUTa jAnA batalAyA hai| nAgasena uttara dete haiM ki "mahArAja ! jaise himAlaya pahAr3a para vRSTi hone se jala kI dhArA vRkSa aura pattharoM ko girAtI huI pAra ho jAtI hai vaise hI saMsAra meM jIva pApa meM par3akara aneka duHkha bhogate haiM / saMsAra meM bAra-bAra janma lenA hI sabase bar3A duHkha hai| janma aura mRtyu ke isa pravAha kA ruka jAnA hI yathArtha sukha hai / isI pravAha ko rokane kA upadeza karate huye janma lenA ityAdi se mukta ho jAne ko batalAyA hai / 31 " milinda" ke samakSa duHkha kI vistRta vyAkhyA karate huye nAgasena kahate haiM ki "mahArAja ! janma lenA bhI duHkha hai, bUr3hA honA bhI duHkha hai, bImAra honA bhI duHkha hai, zoka karanA bhI duHkha hai, ronA pITanA bhI duHkha hai, daurmanasya bhI duHkha hai, parezAnI bhI duHkha hai, mAtA-pitA, bhAI, bahana, putra, strI, dAsa kA mara jAnA bhI duHkha hai, bandhu-bAndhavoM para Apatti par3anA, roga se pIr3ita rahanA, sampatti kA nAza honA, zIla se gira jAtA, siddhAnta se gira jAnA, rAjA se bhaya khAnA, cora kA Dara, zatruoM se DarA rahanA, akAla par3a jAnA, ghara meM Aga laga jAnA, bAr3ha kI laharoM meM par3a jAnA, bha~vara meM par3a jAnA, magara se pakar3e jAnA, ghar3iyAla se pakar3e jAnA, apanI nindA honA, dUsare kisI kI nindA honA, daNDa pAne kA bhaya, durgati ho jAne kA bhaya, bharI sabhA meM ghabarA jAnA, jIvikA cale jAne kA bhaya, maraNa bhaya, beMta se pITA jAnA, cAbuka se pITA jAnA, DaNDoM se pITA jAnA, hAtha kATa liyA jAnA, paira kATa liyA jAnA, hAtha-paira donoM kATa liyA jAnA, kAna kATa liyA jAnA, nAka kATa liyA jAnA, nAka-kAna donoM kATa liyA jAnA... Adi duHkha haiM / 32 duHkhoM kI aisI vistRta vyAkhyA sunakara " milinda " kahate haiM "ThIka hai bhante nAgasena ! Apane duvidhA ko spaSTa kara diyA / tarkoM ke sahAre Apane jo kahA, mujhe svIkAra hai" / 33 157 2. duHkha samudaya samudaya kA artha hai kAraNa kyoMki yaha "sama" pada samAgama aura samaveta kA vAcaka hai, "u" utpanna yA udita hone ke artha meM hai tathA "aya' kAraNa kA dyotaka hai / 34 duHkha kI utpatti ko hI duHkha samudaya kahA jAtA hai / duHkha kI utpatti tRSNA ke kAraNa hotI hai / 5 indriyoM ke jitane priya-viSaya yA kAma haiM una viSayoM ke sAtha samparka, unakA khyAla tRSNA ko paidA karatA hai / 36 nAgasena " milinda" ko kahate haiM ki "mahArAja ! sabhI saMsArI jIva indriyoM aura viSayoM ke upabhoga meM lage rahate haiM usI meM Ananda lete haiM aura usI meM DUbe rahate haiM / ve usI kI dhArA meM par3e rahate haiM, bArabAra janma lete, bUr3he hote, marate, zoka karate, rote-vilApate, duHkha, becainI aura parezAnI se nahIM chUTate haiN| duHkha hI duHkha meM par3e rahate haiM / 37 3. duHkha-nirodha '"ni" zabda abhAva aura "rodha' zabda bandhanAgAra prakaTa karatA hai athavA duHkha ke anutpAda nirodha kA pratyaya hone se duHkha-nirodha hai / " dhammapada meM kahA gayA hai ki jisa prakAra dRr3hamUla ke bilkula naSTa na ho jAne se kaTA vRkSa phira bar3ha jAtA hai usI prakAra tRSNA ke samUla naSTa na hone se

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158 kauzalyA cauhAna SAMBODHI yaha duHkha bAra-bAra utpanna hotA rahatA hai / priya-viSayoM aura tadviSayaka vicAroM, vikalpoM se jaba tRSNA chUTa jAtI hai tabhI tRSNA kA nirodha hotA hai / 1 tRSNA se sampUrNa rUpa se mukti pAnA arthAt tRSNA kA nAza ho jAnA hI duHkha-nirodha Aryasatya hai / 42 bhikSu nAgasena "milinda" ko duHkha-nirodha ke viSaya meM spaSTa karate huye kahate haiM ki "mahArAja ! jJAnI AryazrAvakajana indriyoM aura viSayoM ke upabhoga meM nahIM lage rahate, usameM Ananda nahIM lete aura usI meM DUbe nahIM rahate / isase unakI tRSNA kA nirodha ho jAtA hai / tRSNA kA nirodha ho jAne se upAdAna kA nirodha ho jAtA hai| upAdAna ke nirodha se bhava kA nirodha ho jAtA hai / bhava ke nirodha se janma lenA banda ho jAtA hai| punarjanma ke banda hone se bUr3hA honA, maranA, zoka, ronA-pITanA, du:kha, becainI aura parezAnI Adi sabhI duHkha ruka jAte haiM / 43 ____4. duHkhanirodhagAminI pratipad pratipad kA artha hai mArga, yahI caturtha Aryasatya hai jo duHkhanirodha taka pahuMcAne vAlA mArga hai|44 duHkha kI zAnti arthAt nirvANa prApti kI ora le jAne vAle mArga ko duHkhanirodhagAminI pratipad kahate haiM / 45 nAgasena ne isa mArga ko jar3I-bUTiyoM vAlA mArga batalAyA hai jisase unhoMne (buddha ne) devatAoM aura manuSyoM kI cikitsA kI thI / nAgasena 'milinda' se kahate haiM ki "mahArAja ! ina bUTiyoM se bhagavAn virecana dekara mithyAdRSTi, mithyAsaGkalpa, mithyAvacana, mithyAkarmAnta, mithyAjIvikA, mithyAvyAyAma, mithyAsmRti aura mithyAsamAdhi ko haTA dete haiM / 46 yaha mArga pratyeka vyakti ke liye khulA hai / isa mArga ko aSTAGgika mArga kahA jAtA hai / darzana kI vizuddhi arthAt samyak dRSTi ke liye yahI eka mArga hai, dUsarA nahIM / nirvANagAmI mArgoM meM aSTAGgika mArga zreSTha hai / 48 aSTAGgika mArga ke ATha aGga ye haiM - samyak dRSTi, 2. samyak saGkalpa, 3. samyak vAk, 4. samyak karmAnta, 5. samyak AjIva, 6. samyak vyAyAma, 7. samyak smRti, 8. samyak samAdhi / 49 "milinda' ke samakSa nAgasena ne aSTAGgika mArga ke pratyeka aGga kI carcA nimnalikhita prakAra se kI hai ___4.1 samyak dRSTi du:kha, duHkhasamudaya, du:khanirodha aura duHkhanirodhagAminI pratipad ina cAra AryasatyoM kA yathArtha jJAna samyak dRSTi hai / 50 dhammapada meM kahA gayA hai ki jo doSayukta kArya ko doSayukta jAnakara tathA doSarahita kArya ko doSarahita jAnakara yathArtha dhAraNa karate haiM ve prANI samyak dRSTi ko dhAraNa karake sadgati ko prApta hote haiM / 59 / - milinda' nAgasena se prazna karate haiM ki - "bhante ! prajJA kI kyA pahacAna hai ?" nAgasena spaSTa karate haiM ki "kATanA" prajJA kI pahacAna hai aura "dikhA denA" bhI eka dUsarI pahacAna hai / 52 "milinda" punaH prazna karate haiM-"bhante ! 'dikhA denA' prajJA kI pahacAna kaise hai ?" "mahArAja ! prajJA utpanna hone se avidyArUpI andherA dUra ho jAtA hai aura vidyArUpI prakAza paidA hotA hai, jisase cAroM Aryasatya sAphasApha dikhAyI dete haiM / 53 ataH nAgasena ke anusAra cAra AryasatyoM kA jJAna kI samyak dRSTi hai|

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Vol. xxx, 2006 yUnAnI samrAT milinda.... 159 __4.2 samyak saGkalpa sahI icchA yA irAdA athavA vicAra hI samyak saGkalpa hai / 54 mithyA saGkalpoM ko tyAgakara kalyANakAraka saGkalpoM meM laganA hI samyak saGkalpa hai / 55 'milinda' ke samakSa nAgasena samyak-saGkalpa kI vyAkhyA isa prakAra karate haiM ki jaba koI bhikSu kisI gRhasthI ke ghara dharma kA upadeza de to use vahA~ bhojana nahIM lene kA saGkalpa lenA par3atA hai| dharmopadeza karane ke liye kucha grahaNa karane meM buddha sahamata nahIM hote / 56 4.3 samyak vAk jhUTha, cugalI, kaTu bhASA aura bakavAsa se rahita saccI-mIThI bAtoM kA bolanA samyak vAk hai / 57 nAgasena "milinda'' ko samyak vAk ke viSaya meM samajhAte huye kahate haiM ki "mahArAja ! kisI bAta ko alaga-alaga arthoM meM bAMTa lene ke pA~ca prakAra haiN|8 - 1. kahane ke Age-pIche kA prasaGga dekhakara, 2. kahI gayI bAta ko tolakara, 3. kahane vAle AcAryoM kI paramparA dekhakara, 4. kahane kA uddezya kyA hai, ise samajhakara, 5. bAtoM ke pramANoM ko dekhakara / 4.4 samyak karmAnta buddha ne bhikSuoM ke nivRtti pradhAna jIvana ko Adarza banAne ke liye karmasiddhAnta ko adhika mahattva diyA hai / satva kI sadgati yA durgati kA kAraNa usakA karma hI hotA hai| jIva hiMsA na karanA, corI na karanA, kAmabhogoM meM mithyAcAra na karanA hI samyak karmAnta hai / 59 'milinda' nAgasena se prazna karate haiM ki kisa kAraNa se sabhI manuSya eka se nahIM hote ?60 "nAgasena" uttara dete haiM ki jisa prakAra bIjoM ke bhinna-bhinna hone se vanaspatiyA~ bhinna-bhinna rasa vAlI hotI haiM usI prakAra sabhI manuSyoM ke apane-apane karma bhinna-bhinna hone se sabhI eka hI taraha ke nahIM hote haiM / "mahArAja ! bhagavAna (buddha) ne yahI kahA hai ki "he mAnava ! sabhI jIva apane karmoM ke phala hI kA bhoga karate haiM, sabhI jIva apane karmoM ke Apa mAlika haiM, ve apane karmoM ke anusAra hI nAnA yoniyoM meM utpanna hote haiM, apanA karma hI apanA bandhu hai, apanA karma hI apanA Azraya hai / karma hI se loga U~ce aura nIce huye haiM / 61 4.5 samyak AjIva bauddha-darzana meM samyak AjIvikA se tAtparya jhUThI jIvikA chor3akara saccI jIvikA se zarIra yAtrA calanA hai / 62 dIrghanikAya ke lakkhaNasutta meM mahAtmA buddha ne - tarAjU kI ThagI, kaMsa kI ThagI, mAna kI ThagI, rizvata, kRtaghnatA, vadha, bandhana, DAkA tathA lUTapATa kI jIvikA - ko garhaNIya batalAyA hai / 63 ___ nAgasena "milinda" ko samyak AjIvikA ke viSaya meM isa prakAra batalAte haiM ki koI bhikSu gRhastha ke ghara para jAkara anucita sthAna meM khar3A ho jAtA hai| yaha burA "karake ulTe yA sIdhe dAna mA~ganA" hai| acche bhikSu, isa taraha "karake ulTe yA sIdhe dAna mA~gakara" grahaNa nahIM karate haiM / jo vyakti aisA karatA hai vaha buddha zAsana meM nindita, burA, patita aura anucita samajhA jAtA hai / vaha burI AjIvikA vAlA jAnA jAtA hai / 64 nAgasena Age kahate haiM - "mahArAja ! koI bhikSu bhikSATana ke liye nikalakara gRhastha ke daravAje para ucita sthAna meM khar3A hotA hai, sAvadhAna, zAnta aura satarka rahatA hai| yadi koI denA cAhatA hai to khar3A rahatA hai, nahIM to Age bar3ha jAtA hai / yaha acche karake mA~ganA hai / jo acche

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160 kauzalyA cauhAna SAMBODHI bhikSu haiM ve isa taraha grahaNa karate haiM / jo vyakti aisA karatA hai vaha buddha zAsana meM prazaMsita aura ucita samajhA jAtA hai / vaha acchI jIvikA vAlA jAnA jAtA hai / 65 milinda prazna karate haiM - bhante ! "kaha ke mA~ganA" kauna sA ucita samajhA jAtA hai ? nAgasena uttara dete haiN| "mahArAja ! kisI bhikSu ko AvazyakatA par3a jAne para apane bandhu-bAndhavoM ko yA varSAkAla ke liye jina logoM ne nimantraNa diyA hai, unako, sUcita karatA hai / yaha "kahake dAna mA~ganA" acchA samajhA jAtA hai / jo acche bhikSu haiM ve isa taraha grahaNa karate haiM / jo vyakti aisA karatA hai vaha samyak-AjIva jAnA jAtA hai / 66 4.6 samyak vyAyAma ucita prayatna karane ko samyak vyAyAma kahate haiM / samyak vacana, samyak karmAnta aura samyak AjIva kahalAne vAle zIla kI bhUmi para pratiSThita huye vyakti kA usake anurUpa Alasya ko nAza karane vAlA jo prayatna hai, vaha samyak vyAyAma hai / 67 samyak vyAyAma una kriyAoM ko kahate haiM jinase azubha manaHsthiti kA anta hotA hai tathA zubha manaHsthiti kA prAdurbhAva hotA hai / 68 nAgasena "milinda" ko spaSTa karate haiM ki vyakti ko dRr3hatA ke sAtha apane kAma meM DaTe rahanA cAhiye / samaya (jarUrata) par3ane para prayatna karanA koI mahatva nahIM rakhatA / 69 "milinda" prazna karate haiM "kRpayA upamA dekara smjhaaye|" nAgasena spaSTa karate haiM "mahArAja ! kyA Apa bhakha lagane ke liye kheta jotavAnA, dhAna ropavAnA aura kaTavAnA Arambha karate haiM ? nahIM bhante ! mahArAja ! isI taraha samaya (AvazyakatA) par3ane para prayatna karanA koI mahatva nahIM rakhatA / " 4.7 samyak smRti vyAyAma karane vAle vyakti kA mithyA-smRti ko nAza karane vAle citta kA na bhUlanA samyak smRti hai / vaha (Alambana ke yathArtha rUpa se) jAna par3ane ke svabhAvavAlI hai| nahIM bhUlanA usakA kRtya hai / samyak smRti kA pAlana karanA talavAra kI dhAra para calanA hai / samyak smRti kA artha vastuoM ke vAstavika svarUpa ke sambandha meM jAgarUka rahanA hai / 72 "milinda' nAgasena se prazna karate haiM - "bhante nAgasena ! smRti kI kyA pahacAna hai ?" mahArAja ! 1. nirantara yAda rakhanA aura 2. svIkAra karanA smRti kI pahacAna hai|" nAgasena Age spaSTa karate haiM ki smRti hita aura ahita kA anveSaNa kara ahita kA tyAga aura hita kA upAdAna karAtI hai| smRti utpanna hokara yaha khoja karatI hai ki "yaha chor3anA cAhiye, yaha nahIM chor3anA cAhiye, yaha grAhya hai, yaha agrAhya hai| smRtivAn bure dharmoM kA prahANa karatA hai aura sukhakara dharmoM ko svIkAra karatA hai / 73 smRtiyoM kI utpatti mana se bhI hotI hai aura bAhara kI cIjoM se bhI / 74 'milinda' ke samakSa nAgasena ne smRti kI utpatti ke sattaraha prakAroM kA ullekha kiyA hai / 4.8 samyak samAdhi citta kI ekAgratA ko samAdhi kahate haiM / 76 smRti se bhalI prakAra bacAye jAte huye cittavAle (vyakti) kI usase samprayukta mithyA-samAdhi ko vidhvaMsa karane vAlI citta kI ekAgratA, samyak samAdhi hai / vikSepa na honA samAdhi kA lakSaNa hai| vikSepa ko miTAnA isakA rasa hai| vikampita na honA pratyupasthAna (jAnane kA AkAra) hai /

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Vol. xxx, 2006 yUnAnI samrATa milinda.... 161 _ 'milinda' nAgasena se prazna karate haiM - "bhante ! samAdhi kI kyA pahacAna hai ?''79 nAgasena uttara dete haiM - "mahArAja ! pramukha (agrasara) honA' samAdhi kI pahacAna hai / jitane kuzala dharma haiM sabhI samAdhi ke pramukha hone se hote haiM, isI kI ora jhukate haiM, yahIM le jAte haiM aura isI meM Akara vyavasthita hote haiM / ''80 'milinda' saMvAda ko Age bar3hAte huye kahate haiM ki kRpayA upamA dekara samajhAiye / 5 nAgasena spaSTa karate haiM "mahArAja ! jaise kisI mInAra kI sabhI sIr3hiyA~ sabase Upara vAlI maMjila kI hI ora pramukha (le jAne vAlI) hotI haiM, usI ora jAtI haiM, vahIM jAkara samApta hotI haiM, aura vahI sabase zreSTha samajhI jAtI hai, vaise hI jitane puNya dharma haiM ve saba samAdhi kI ora agrasara hote haiM / ''822 nAgasena 'milinda' ke samakSa samAdhi ke aTThAisa guNoM kA varNana karate huye kahate haiM ki samAdhi se - 1. apanI rakSA hotI hai, 2. dIrgha-jIvana hotA hai, 3. bala bar3hatA hai, 4. sabhI avaguNoM kA nAza hotA hai, 5. sabhI apayaza dUra ho jAte haiM, 6. yaza kI vRddhi hotI hai, 7. asantoSa haTa jAtA hai, 8. pUrA santoSa rahatA hai, 9. bhaya haTa jAtA hai, 10. nirbhIkatA AtI hai, 11. Alasya calA jAtA hai, 12. utsAha bar3hatA hai, 13-15, rAga, dveSa aura moha naSTa ho jAte haiM, 16. jhUThA abhimAna calA jAtA hai, 17. sabhI sandeha dUra ho jAte haiM, 18. citta kI ekAgratA hotI hai, 19. mana bahuta halkA ho jAtA hai, 20. mana sadA prasanna rahatA hai, 21. gambhIratA AtI hai, 22. bar3A lAbha hotA hai, 23. namratA AtI hai, 24. prIti paidA hotI hai, 25. pramoda (harSa) hotA hai, 26. sabhI saMskAroM kI kSaNikatA kA darzana ho jAtA hai, 27. punarjanma se chuTakArA ho jAtA hai aura 28. zramaNa-bhAva ke yathArtha phala prApta hote haiN| mahArAja ! samAdhi ke ina aTThAisa guNoM ko dekhate huye sabhI bhagavAn usakA sevana karate haiM / 83 bauddha dharma ke svarUpa ko samajhane ke liye cAra AryasatyoM kA jJAna atyanta Avazyaka hai| duHkha kyoM hotA hai aura du:kha ke nirodha kA kyA upAya hai, isa samasyA kA samAdhAna AryasatyoM ke jJAna se hI sambhava hai / duHkhoM ke upazamana ke liye hI buddha ne aSTAGgika mArga kI khoja kii| isa aSTAGgika mArga ke dvArA bhagavAn buddha ne tapa aura tyAga kA tathA bhoga kA yathArtha bheda batalAyA / unhoMne kahA ki prANimAtra kA hita karanA hI sarvazreSTha hai / 'milinda' ke samakSa nAgasena ne yahI samajhAne kA prayAsa kiyA hai ki buddha dvArA upadiSTa aSTAGgika mArga kA AcaraNa karane se vyakti corI, zoSaNa, atyAcAra tathA anyAya jaise amAnavIya vyavahAra se pIche haTa jAtA hai / usakA naitikatA ke prati vizvAsa bar3hatA calA jAtA hai aura samAja ke sabhI prANiyoM ke prati usake mana meM maitrI tathA bhAI-cAre kI bhAvanA prabala hotI jAtI hai| Aja ke bhoga-pradhAna yuga meM jaba cAroM ora hiMsA, krUratA, lolupatA tathA mithyAtva kA sAmrAjya hai to buddha upadiSTa aSTAGgika mArga kI mahattA aura bhI bar3ha jAtI hai| yadyapi 'milinda' tathA 'nAgasena' ke madhya huA saMvAda do aitihAsika puruSoM ke madhya huA saMvAda hai parantu isakI sArvabhaumikatA tathA sArvakAlikatA svayaMsiddha hai| Aja ke yuga meM manuSya dUsare kI sukha-samRddhi ko dekhakara IrSyA aura dveSavaza vyAkula ho jAtA hai aura dUsare kA damana karanA cAhatA hai, anadhikRta kSetra meM praveza karanA cAhatA hai jisase azAnti aura saMgharSa kA vAtAvaraNa paidA ho jAtA hai, aisI dazA meM manuSya ko patha-bhraSTa hone se bacAne ke liye aSTAGgika mArga kA AcaraNa sahAyaka ho sakatA hai|

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162 kauzalyA cauhAna SAMBODHI sandarbha sUcI : 1. prAcIna bhArata kA rAjanItika evaM sAMskRtika itihAsa, pR0 81 / 2. vahI, pR0 85 / 3. pUrva aura pazcima kucha vicAra, pR0 65 / 4. prAcIna bhArata kA rAjanItika evaM sAMskRtika itihAsa, pR0 378 / 5. bauddha dharma-darzana, pR0 33 / 6. milindapajhapAli, pUrvapIThikA, pR0 14 / 7. evaM vutte pUraNo kassapo neva sakkhi ogilituM neva sakkhi uggilituM / adhomukho pattakkhandho tuNhIbhUto pajjhAyanto nisiidi| vahI, bAhirakathA, pubbayogo, pUraNena kassapena raJo samAgamo, pR0 3 / 8. evaM vutte AyasmA AyupAlo tuNhI ahosi / na kiJci paTibhAsi / atha kho paJcasatAM yonakA rAjAnaM milindaM etadavocuM - "paNDito, mahArAja, thero / api ca kho avisArado, na kiJci paTibhAsatI" ti / vahI, AyupAlena saddhi milindassa samAgamo, pR0 15 / yonake etadavoca - "tuccho bata, bho, jambudvIpo ! palApo bata, bho, jambudvIpo ! natthi koci samaNo brAhmaNo vA yo mayA saddhi sallapituM ussahati, kaDaM paTivinetuM" ti / vahI, pR0 15-16 / 10. vahI, pUrvapIThikA, pR0 15 / 11. "Ama, bhaNe, paNDito thero / ediso Acariyo bhaveyya, mAdiso ca antevAsI, na cirasseva paNDito dhammaM AjAneyyA'ti / vahI, arUpadhammavavatthAnavaggo, milindapahapucchAvisajjanA, pR0 71 / 12. darzana-digdarzana, pR0 550 / 13. milindapajhapAli, pUrvapIThikA, pR0 19 / 14. prAcIna bhArata kA rAjanItika evaM sAMskRtika itihAsa, pR0 67 / 15. milindapaJhapAli, pUrvapIThikA, pR0 10 / 16. darzana-digdarzana, pR0 558 / 17. milindaprazna, bhUmikAbhAga, pR0 19 / 18. bauddha-darzana-mImAMsA, pR0 46 / 19. ime cattAro maggassa maggaTThA tathA avitathA anaJathA / visuddhimaggappakaraNaM, indriyasaccaniddeso, saccavitthArakathA, pR0 417 // 20. idamavoca bhagavA, idaM vutvA sugato athAparaM etadavoca satthA catunnaM ariyasaccAnaM, yathAbhUtaM adassanA / saMsaritaM dIghamaddhAnaM, tAsu tAsveva jAtisu // tAni etAni diTThAni, bhavanetti samuhatA / ucchinnaM mUlaM dukkhassa, natthi dAni punaSbhavo'ti // mahAparinibbAnasuttaM, pR0 44 /

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Vol. xxx, 2006 yUnAnI samrAT milinda.... 163 21. bauddha-darzana-mImAMsA, pR0 46 / 22. dukkhaM dukkhasamuppAdaM dukkhassa ca atikkama / ariyaJcaTThAGgikaM maggaM dukkhUpasamagAminaM // dhammapada, buddhavaggo, gAthA, 13 / 23. 'bhante nAgasena, katamaM buddhassa bhagavato agadApaNaM''ti ? milindapaJhapAli, anumAnapaJho, anumAnavaggo, pR0 237 / 24. bhagavatA cattAri ariyasaccAni akkhAtAni, seyyathIdaM-dukkhaM ariyasaccaM, duHkhasamudayaM ariyasaccaM, duHkhanirodhaM ariyasaccaM, du:khanirodhagAminI paTipadA ariyasaccaM / vhii| 25. "yathA, mahArAja, puriso andhakAre gehe padIpaM paveseyya / paviTTho padIpo andhakAraM vidhameti, obhAsaM janeti, AlokaM vidaMseti, rUpAni pAkaTAni karoti, evameva kho, mahArAja, paJjA uppajjamAnA avijjandhakAraM vidhameti, vijjobhAsaM janeti, jANAlokaM vidaMseti, ariyasaccAni pAkaTAni karoti / tato yogAvacaro aniccaM ti dukkhaM ti vA anattA ti vA sammappAya passati / vahI, lakkhaNapaJho, mahAvaggo, pAlakkhaNapaJho, pR0 30 / 26. 'du' - iti ayaM saddo kucchite dissati / kucchitaM hi puttaM dupputto ti vadanti / 'khaM' - saddo pana tucche / idaM ca paThamasaccaM kucchitaM anekaupaddavadhiTThAnato / visuddhimaggappakaraNaM, indriyasaccaniddeso, saccavitthArakathA, pR0 417 / 27. bauddha-darzana-mImAMsA, pR0 47 / 28. "jAti pi dukkhA, jarA pi dukkhA, maraNaM pi dukkhaM, sokaparidevadukkhadomanassupAyAsA pi dukkhA, appiyehi sampayogo dukkho, piyehi vippayogo dukkho|" visuddhimaggappakaraNaM, indriyasaccaniddeso saccavitthArakathA, pR0 420 / 29. bauddha-darzana-mImAMsA, pR0 48 / 30. kena kAraNena bhagavA samAdapesi / milindapajhapAli, meNDakapaJhe, sabva tatrANavaggo, attanipAtanapaJho, pR0 144 / 31. yathA mahArAja himavantapabbate abhivuTuM udakaM gaMgAya nadiyA pAsANasakkharakharamarumbaAvaTTagaggala kaUmikavaMkacadikaAvaraNanAvaraNamUlakaM sAkhAsu pariyottharati, evameva, kho mahArAja, evarUpAni bahuvidhAni anekavidhAni dukkhAni saMsAragato anubhavati / pavattaM, mahArAja, dukkhaM, mahArAja, bhagavA jAtijarAvyAdhimaraNasamatikkamAya samAdapesi / idamettha, mahArAja, kAraNaM, yena kAraNena bhagavA samAdapesI | vahI / 32. 'jAti pi, mahArAja, dukkhA, jarA pi dukkhA, byAdhi pi dukkhA, maraNaM pi dukkhaM, upAyaso pi dukkho, appiyehi sampayogo pi dukkho, piyehi vippayogo pi dukkhA, mAtumaraNaM pi dukkhaM, pitumaraNaM...bhAtumaraNaM .... bhaginImaraNaM....puttamaraNaM.....dAramaraNaM...dAsamaraNaM...jAtimaraNaM....jAtibyasanaM....rogabyasanaM...bhogabyasanaM....sIlabyasanaM....didibyasanaM....rAjabhayaM... corabhayaM....veribhayaM....dubbhikkhaMbhayaM.... aggibhayaM....udaka bhayaM.... AvaTTabhayaM....kumbhIlabhayaM....susukAbhayaM.... attAnuvAdabhayaM.... parAnuvAdabhayaM... daNDabhayaM...duggatibhayaM....parisAsArajjabhayaM... AjIvikabhayaM...maraNabhayaM....vettehi tALanaM..... hatthacchedanaM....pAdacchenaM.....hatthapAdacchedanaM....kaNNacchedanaM....nAsacchedanaM....kaNNanAsacchedanaM.....vilaMgathAlikaM....saGkhamuNDitaM....rAhumukhaM....jotimAlikaM....hatthapajjotikaM....ekavattikaM....corakavAsikaM... eNeyyakaM....baLisamaMsikaM....kahApaNikaM.... khArApatacchikaM....parighaparivattikaM....palAlapIThakaM....tattena telena osiJcanaM....sunakhehi khAdApanaM....jIvasUlAropanaM....asinA sIsacchedanaM dukkhaM svarUpAni mahArAja, bahuvidhAni anekavidhAni dukkhAni saMsAragato anubhavati / vahI / 33. "sAdhu, bhante nAgasena, sunibbeThito paJho sukathitaM kAraNaM, evametaM tathA sampaTicchAmI''ti / vahI / 34. saM-iti ca ayaM saddo "samAgamo sametaM", u - iti ayaM "utpannaM uditaM", aya - saddo kAraNaM dIpeti // visuddhimaggappakaraNaM, indriyasaccaniddeso, saccavitthArakathA, pR0 417 /

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164 kauzalyA cauhAna SAMBODHI 35. bhArata meM bauddha-nikAyoM kA itihAsa, pR0 22 / 36. darzana-digdarzana, pR0 505 / 37. sabbe bAlaputhujjanA kho, mahArAja, ajjhattikabAhire Ayatane abhinandanti abhivadanti, ajjhosAya tiTThanti, te tena sotena vuyhanti, na parimuccanti jAtiyA maraNena sokena paridevena dukkhehi domanassehi upAyAsehi, na parimuccanti dukkhasmA ti __ vadAmi" | milindapaJhapAli, lakkhaNapaJho, nibbAnavaggo, nirodhanibbAnapaJho, pR0 55 / 38. ni - saddo abhAvaM, rodha-saddo ca cArakaM dIpeti / dukkhassa vA anuppAdanirodhapaccayattA dukkhanirodhaM ti / visuddhimaggappakaraNaM, indriyasaccaniddaso, saccavitthArakathA, pR0 417 / 39. bauddha-darzana-mImAMsA, pR0 50 / / 40. taM vo vadAmi bhadadaM vo yAvantettha samAgatA / taNhAya mUlaM khaNatha usIrattho va vIraNaM / ___ mA vo nalaM va soto va mAro bhaJji punappunaM // dhammapada, taNhA vaggo, gAthA, 4 41. darzana-digdarzana, pR0 505 / 42. bhArata meM bauddha-nikAyoM kA itihAsa, pR0 23 / 43. ariyasAvako ajjhattikabAhire Ayatane nAbhinandati, nAbhivadati, nAjjhosAya tiTThati / tassa taM anabhinandato anabhivadato anajjhosAya tiTThato taNhA nirujjhati, taNhAnirodhA upAdAnanirodho, upAdAnanirodhA bhavanirodho, bhavanirodhA jAtinirodho, jAtinirodhA, jarAmaraNasokaparidevadukkha-domanassupAyAsA nirujjhanti / milindapaJhapAli, milindapavhe, nirodhanibbAnapaJho, pR0 55 / / 44. bauddha-darzana-mImAMsA, pR0 51 / 45. bhArata meM bauddha-nikAyoM kA itihAsa, pR0 23 / 46. yehi osadhehi so bhagavA devamanusse tikicchati, seyyathIdaM - ariyo aTuGgiko mggo| etehi osadhehi bhagavA micchAdiTTi vireceti, micchAsaGkalpaM vireceti, micchAvAcaM vireceti, micchAkammantaM vireceti, micchAAjIvaM vireceti, micchAvAyAma vireceti, micchAsatiM vireceti, micchAsamAdhi vireceti / milindapaJhapAli, anumAnapaJhe, anumAnavaggo, anumAnapaJho, pR0 237 / 47. bhAratIya darzana kI rUparekhA, pR0 131 / 48. maggAnaTThaGgiko seTTho / dhammapada, maggavaggo, gAthA, 1 / 49. bauddha dharma evaM darzana, pR0 25 / 50. bauddha-darzana-mImAMsA, pR0 55 / 51. vajjaJca vajjato jatvA avajjaJca avjjto| samAdiTThisamAdAnA sattA gacchanti sugatim // dhammapada, nirayavaggo, gAthA, 14 / 52. rAjA Aha - "bhante nAgasena, kilakkhaNA paJjA' ti? pubbeva kho, mahArAja, mayA vuttaM - "chedanalakkhaNA paJjA" ti ? api ca "obhAsanalakkhaNA paJjA" ti / milindapahapAli, lakkhaNapaho, mahAvaggo, pAlakkhaNapaJo, pR0 30 /

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Vol. xxx, 2006 yUnAnI samrATa milinda.... 165 53. "kathaM bhante, obhAsanalakkhaNA paJjA" ti ? "paJjA, mahArAja, uppajjamAnA avijjandhakAraM vidhameti, vijjobhAsaM ___ janeti, ANalokaM vidaMseti, ariyasaccAni pAkaTAni karoti // " vahI / 54. bauddha tathA jaina dharma, pR0 136 / 55. tathAsampannadiTTino taMsampayuttaM micchAsaGkappanighAtakaM cetaso nibbAnapadAbhiniropanaM sammAsaGkappo / visuddhimaggappakaraNaM, indriyasaccaniddaso, magganiddesakathA, pR0 430 / 56. "bhante nAgasena, bhAsitaM petaM bhagavatA - gAthAbhigItaM me abhojaneyyaM, sampassataM, brAhmaNa nesa dhammo / gAthAbhigItaM panudanti buddhA, dhamme sati brAhmaNavuttiresA / milindapaJhapAli, meNDakapaJho, santhavavaggo, gAthAbhigItabhojanakathApaJho, pR0 164 / 57. darzana-digdarzana, pR0 507 / 58. paJcavidhehi, mahArAja, kAraNehi attho sampaTicchitabbo - "AhaccapadaM" ti suttaM adhippetaM, 'raso' hi suttAnulomaM, 'AcariyavaMso' ti AcariyavAdo, 'adhippAyo' ti attano mati, 'kAraNuttariyatA' ti imehi catUhi samentaM kAraNaM / milindapajhapAli, meNDakapaJho, abhejjavaggo, maccubhAyanAbhAyanapaJho, pR0 112 / 59. tathA viramato taMsampayuttA va micchAkammantasamucchedikA pANAtipAtAdivirati sammAkammanto nAma / visuddhimaggappakaraNaM, indriyasaccaniddeso, magganiddesakathA, pR0 430 / 60. rAjA Aha - "bhante nAgasena, kena kAraNena manussA na sabbe samakA ?" milindapaJhapAli, milindapaJhe, vimaticchedanapaJho, kammanAnAkaraNapaJho, pR0 52 / 61. "mahArAja, 'rukkhA na sabbe samakA, bIjAnaM nAnAkaraNenA" ti / "evameva, kho, mahArAja, kammAnaM nAnAkaraNena manussA na sabbe samakA / bhAsitaM petaM, mahArAja, bhagavatA - "kammassakA, mANava, sattA, kammadAyAdA kammayonI kammabandhU kammapaTisaraNA / kammaM satte vibhajati yadidaM hInappaNItatAyA" ti / vahI / 62. darzana-digdarzana, pR0 507 / 63. dIghanikAya, pR0 269 / 64. idhekacco bhikkhu kulAni upagantvA anokAse Thito ThAnaM bhaJjati, ayaM kAyavijJatti sAvajjA, tAya ca vijJApitaM ariyA na paribhuJjanti / so ca puggalo ariyAnaM samaye ojAto hoti hILito khILito garahito paribhUto acittIkato, "bhinnAjIvo' tveva saGkagacchati / milindapaJhapAli, meNDakapajhe, santhavavaggo, gAthAbhigItabhojanakathApaJho, pR0 164 / 65. idha bhikkhu kulAni upagantvA sato samAhito sampajAno ThAne pi aTTAne pi yathAnusiTTi gantvA ThAne tidvati, dAtukAmesu tiTThati, adAtukAmesu pakkamati / ayaM kAyavivatti anavajjA, tAya ca vijJApitaM ariyA paribhuJjanti / so ca puggalo ariyAnaM samaye vaNNito hoti thuto pasattho, sallekhitAcAro, parisuddhAjIvo tveva sarvaM gacchati / vahI, pR0 165 / 66. katamA vacIvitti avajjA ? idha, mahArAja, bhikkhu sati paccaye bhesajjaM vijJApeti AtipavAritesu kulesu, ayaM vacIvijJatti anavajjA, tAya ca vijJApitaM ariyA paribhuJjanti / so ca puggalo ariyAnaM samayehoti thomito pasattho, 'parisuddhAjIvo' tveva saGgha gacchati / vahI, pR0 166 / 67. yo tassA sammAvAcAkammantAjIvakhavAtAya sIlabhUmiyaM patiTThitassa tadanurUpo taMsampayutto va kosajjasamucchedako viriyArambho, esa sammAvAyAmo nAma / visuddhimaggappakaraNaM, magganiddesakathA. indriyasaccaniddeso. pa0 430-43

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166 kauzalyA cauhAna SAMBODHI 68. bhAratIya darzana kI rUparekhA, pR0 133 / 69. mahArAja, sampatte kAle vAyAmo akiccakaro bhavati, paTigacceva vAyAmo kiccakaro bhavati / milindapahapAli, milindapanhe, vimaticchedanapaJho, vAyAmakaraNapaJho, pR0 53 / 70. "thiyyo opammaM karohI" ti| "taM kaM maJjasi, mahArAja, yadA tvaM bubhukkhito bhaveyyAsi tadA tvaM khettaM kassApeyyAsi, sAli ropApeyyAsi, dhaje atiharApeyyAsi - bhattaM bhuJjissAmI" ti ? "na hi, bhante" ti / evameva kho, mahArAja, sampatte kAle vAyAmo akiccakaro bhavati, paTigacceva vAyAmo kiccakaro bhavatI"ti / vhii| 71. vizuddhi mArga, indriya-satya nirdeza, pR0 122 / 72. bhAratIya darzana kI rUparekhA, pR0 133 / 73. rAjA Aha- "bhante nAgasena, kilakkhaNA satI" ti? "apilApanalakkhaNA, mahArAja, sati, upaggaNhanalakkhaNA cA" ti / evameva kho, mahArAja, sati uppajjamAnA hitAhitAnaM dhammAnaM gatiyo samanveti - 'ime dhammA hitA, ime dhammA ahitA, ime dhammA upakArA, ime dhammA anupakArA', tato yogAvacaro ahite dhamme apanudeti, hite dhamme upaggaNhAti, anupakAre dhamme apanudeti upakAre dhamme upaggaNhAti / milindapaJhapAli, lakkhaNapajho, mahAvaggo, satilakkhaNapajho, pR0 28 29 / 74. "abhijAnantA pi, mahArAja, sati upajjati kamikA pi satI" ti / vahI, arUpadhammavavatthAnavaggo, abhijAnantapaho, pR0 63 / 75. sattarasahAkArehi, mahArAja, sati uppajjatI ti / vahI, satiupajjanapaJho, pR0 63-64 / 76. darzana-digdarzana, pR0 508 / 77. vizuddhi mArga, indriya-satya-nideza, dUsarA bhAga pR0 122 / 78. vahI, karmasthAna grahaNa-nirdeza, pahalA bhAga, pR0 81 / 79. rAjA Aha - "bhante nAgasena, kiMlakkhaNo samAdhI" ti ? milindapaJhapAli, milindapanhe, lakkhaNapaJho, mahAvaggo, samAdhilakkhaNapajho, pR0 29 / / 80. "pamukhalakkhaNo, mahArAja, samAdhi / ye keci kusalA dhammA sabbe te samAdhipamukhA honti samAdhininnA samAdhipoNA samAdhipabbhArA" ti / vhii| 81. "opammaM karohI" ti / vhii| 82. "yathA, mahArAja, kUTAgArassa yA kaci gopAnasiyo sabbA tA kUTaGgamA honti kUTaninnA kUTasamosaraNA, kUTaM tAsaM aggamakkhAyAti, evameva khoM, mahArAja, ye keci kusalA dhammA sabbe te samAdhipamukhA honti samAdhininnA samAdhipoNA samAdhipabbhArA''ti / vhii| 83. aTTavIsati kho panime, mahArAja, paTTisallAnaguNA ! katame aTThavIsati ? idha, mahArAja, paTisallAnaM paTisallIyamAnaM rakkhati, AyuM vaDDeti, balaM deti, vajjaM pidahati, ayasamapaneti, yasamupaneti, arati vinodeti, ratimupadahati, bhayamapaneti, vesArajjaM karoti, kosajjamapaneti, viriyamabhijaneti, rAgamapaneti, dosamapaneti, mohamapaneti, mAnaM nihanti, vitakaM bhaJjati, cittaM ekaggaM karoti, mAnasaM snehayati, hAsaM janeti, garukaM karoti, lAbhamuppAdayati, namassiyaM karoti, pIrti pApeti, pAmojjaM karoti, saGghArAnaM sabhAvaM dassayati, bhavappaTisadhiM ugghATeti, sabbasAmanaM deti / ime kho, mahArAja, aTThavIsati paTisallAnaguNA, ye guNe samanupassantA tathAgatA paTisallAnaM sevanti / vahI, meNDakapahe, iddhibalavaggo, uttarikaraNIyapaJho, pR0 106-107 /

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Vol. xxx, 2006 yUnAnI samrATa milinda.... 167 sandarbha grantha-sUcI darzana-digdarzana : lekhaka : rAhula sAMkRtyAyana, prakAzaka : kitAba mahala, ilAhAbAda, dillI, paTanA, nAgapura, paJcama saMskaraNa, 1983 / dIrgha-nikAya : anuvAdaka : bhikSu rAhula sAMkRtyAyana, bhikSu jagadIza kAzyapa, prakAzaka : bhAratIya bauddha zikSA pariSad, buddha vihAra, lakhanaU, dvitIya saMskaraNa, 1979 / dhammapada : anuvAdaka : sampAdaka, DaoN. bhikSu dharmarakSita, motIlAla banArasIdAsa, dillI : vArANasI : paTanA, tRtIya saMskaraNa, vArANasI, 1983 / pUrva aura pazcima kucha vicAra : lekhaka : DaoN0 rAdhAkRSNan, rAjapAla enDa sanja, dillI, chaTThA saMskaraNa, 1976 (East and West : Some Reflections) kA hindI anuvAda, anuvAdaka : rameza varmA / prAcIna bhArata kA rAjanItika evaM sAMskRtika itihAsa : lekhaka : haridatta vedAlaMkAra, hindI samiti, uttara pradeza zAsana, rAjarSi puruSottama dAsa TaNDana, hindI bhavana, mahAtmA gAMdhI mArga, lakhanaU, prathama saMskaraNa, 1972 / bauddha tathA jaina dharma (dhammapada aura uttarAdhyayanasUtra ke pariprekSya meM tulanAtmaka adhyayana) : lekhaka : DaoN0 mahendranAtha siMha, vizvavidyAlaya prakAzana, vArANasI, prathama saMskaraNa, 1990 / bauddha darzana-mImAMsA : lekhaka : AcArya baladeva upAdhyAya, caukhambA vidyAbhavana, cauka, banArasa, dvitIya saMskaraNa, 1954 / bauddha darzana-mImAMsA : lekhaka : AcArya baladeva upAdhyAya, caukhambA vidyAbhavana, vArANasI, tRtIya saMskaraNa, 1978 / bauddha-dharma-darzana : lekhaka : AcArya narendradeva, bihAra-rASTrabhASA-pariSad, dvitIya saMskaraNa, 1971 / bauddha dharma evaM darzana : lekhaka : DaoN0 badrInAtha siMha, AzA prakAzana, DI0 43/20, sadAnanda bAjAra, vArANasI, prathama saMskaraNa, 1986 / bhArata meM bauddha-nikAyoM kA itihAsa : lekhaka : zrInArAyaNa zrIvAstava, kizora vidyA niketana, bhadainI, vArANasI, mArca, 1981 / - bhAratIya darzana kI rUparekhA : lekhaka : harendra prasAda sinhA, pIpulsa pabliziMga hAusa, naI-dillI, tRtIya saMskaraNa, 1974 / mahAparinibbAnasuttaM : anuvAdaka : bhikSu dharmarakSita, prakAzaka : jJAnamaNDala limiTeDa, vArANasI, prathama saMskaraNa, saMvat, 2015 / milindapaJhapAli : sampAdaka : svAmIdvArikAdAsazAstrI, bauddhabhAratI, vArANasI, dvitIya saMskaraNa, 1990 / milindaprazna : anuvAdaka : bhikSu jagadIza kAzyapa, sugata prakAzana, 780, vaizAlInagara, nAgapura, tRtIyAvRtti, 12 aktUbara, 1986 / visuddhimaggappakaraNaM : AcAryabuddhaghoSaviracita, sampAdaka : saMzodhaka, svAmI-dvArikAdAsazAstrI, bauddhabhAratI, vArANasI, prathama saMskaraNa, 1977 /

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168 kauzalyA cauhAna SAMBODHI vizuddhimArga : AcArya buddhaghoSakRta, pahalA bhAga, anuvAdaka : tripiTakAcArya bhikSu dharmarakSita, prakAzaka : mahAbodhi sabhA, sAranAtha, vArANasI, prathama saMskaraNa, 1956 / vizuddhimArga : AcArya buddhaghoSakRta, dUsarA bhAga, anuvAdaka : tripiTakAcArya bhikSu dharmarakSita, prakAzaka : mahAbodhi sabhA, sAranAtha, vArANasI, prathama saMskaraNa, 1957 /

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saddharmapuMDarika aura usakI pANDulipiyA~ kAnajIbhAI paTela bauddha sAhitya kI mukhya sAmagrI pradhAnataH pAli, zuddha saMskRta, mizrita saMskRta, tibbatI aura cInI bhASA meM upalabdha hai| eka samaya thA ki jaba bhArata meM pAli, saMskRta aura mizrita saMskRta meM bRhad bauddha sAhitya upalabdha thA aura eka samaya yaha bhI AyA ki sArA bauddha sAhitya bhArata se lupta ho gayA / vartamAna meM kucha granthoM ko chor3akara bauddha dharma saMbaMdhI sAhitya bhArata kI sImA ke bAhara se upalabdha huA hai| pAli sAhitya silona meM surakSita rahA thA aura saMskRta sAhitya kAzmIra, nepAla, tibbata, madhya eziyA se prApta ho sakA hai| bauddha dharma kA pracAra madhya eziyA, cIna, koriyA, japAna, tibbata aura nepAla meM hote hote mahattvapUrNa kArya usake sAhitya kA nirmANa hai / pAli sAhitya meM jaise tripiTaka uparAnta vyakti vizeSa kI racanAe~ haiM vaise saMskRta sAhitya meM bhI sAMpradAyika aura vaiyaktika sAhitya kA nirmANa huA thA / sAmpradAyika sAhitya ke nirmANa meM koI eka vyakti kA nahIM paraMtu eka samUha kA yogadAna thA / usameM sarvAstivAdiyoM ke saMskRta tripiTaka kA tathA mahAyAnI sUtroM kA samAveza hotA hai| dUsare prakAra kA jo sAhitya hai vaha vizeSa vyaktiyoM kI apanI racanAe~ haiM / saMskRta sAhitya ke nirmAtAoM meM nAgArjuna, Aryadeva, asaMga, vasubandhu, diGganAga, dharmakIrti, zAntideva, zAntarakSita, kamalazIla Adi ke nAma vizeSa ullekhanIya haiM / ____ mahAyAnI saMskRta sAhitya kA vicAra karane ke pahale yaha dekha lenA cAhie ki jo saMskRta bauddha sAhitya upalabdha huA hai, vaha saMpUrNa mahAyAnI nahIM hai / zuddha yA mizrita saMskRta meM jo svataMtra graMtha yA gadyAMza haiM, unameM se koI hInayAna se sambandhita haiM to koI mahAyAna ke antargata Ate haiN| aura viziSTatA to yaha hai ki kucha saMskRta graMtha aise haiM jo mahAyAnI hote hue hInayAna meM gine jAte haiM yA hInayAnI hote hue mahAyAna se prabhAvita haiM / mahAvastu mizrita saMskRta meM likhA huA hInayAna ke lokottaravAdiyoM kA prathama vinaya graMtha hai| phira bhI usameM bodhisattvayAna kI carcA hai| vaha mahAyAna se prabhAvita hai| usase ThIka ulaTI bAta lalitavistara ke bAre meM hai / mizrita saMskRta meM racita yaha nau vaipulyasUtroM meM se eka hote hue bhI sarvAstivAdiyoM kA graMtha mAnA jAtA hai| azvaghoSa sarvAstivAdI the kintu unakA buddhacarita mahAyAna prabhAva se makta nahIM hai| avadAna sAhitya se bhI donoM kA saMbaMdha hai| isa taraha hama dekha sakate haiM ki kacha saMskRta graMtha mahAyAnI haiM; kucha hInayAnI haiM (sarvAstivAda kA khaMDita saMskRtatripiTaka) aura kucha meM donoM ke aMza haiN| viMTaraniTja kA mAnanA hai ki zuddha aura mizrita saMskRta sAhitya mahAyAnI hai yA mahAyAna saMpradAya

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170 kAnajIbhAI paTela SAMBODHI se prabhAvita hai| sarvAstivAda ke tripiTaka ko chor3a kara vicAra kareM to viMTaraniTja kA uparokta vicAra ThIka hI lagatA hai| aura aitihAsika dRSTi se vicAra karane para bhI yaha bAta ThIka baiThatI hai / bauddha saMskRta sAhitya kI racanA hone lagI taba mahAyAna kA prabhAva bar3ha rahA thaa| usa paristhiti meM hInayAniyoM ke lie bhI mahAyAna ke prabhAva se bacanA kaThina thA / ataH hama saMskRta sAhitya na to pUrNatayA hInayAnI yA na to pUrNatayA mahAyAnI kaha sakate hai| viMTaraviTja ne ThIka kahA hai - Buddhist Sanskrit Literature is in no way, However, exclusively Mahayanistic (Winternitz - History of Indian Literature- vol.II, Part-I, para 265, Bharatiya Vidya Prakashan, (1912), Delhi. kintu isa vizAla saMskRta sAhitya kI khoja abhI abhI huI hai jisakA apanA eka alaga itihAsa hai| pAli sAhitya kA adhyayana yuropa meM aThAravI zatAbdI meM AraMbha huA / para bauddha saMskRta sAhitya se pazcimI vidvAna aparicita the| I0sa0 1816 meM nepAlayuddha ke bAda khaTamaMDu meM aMgreja rejIDenTa rahane lge| vidyAvyasanI aura gaveSaNAtmaka pravRttivAle rejIDenTa mahAzaya zrI bAyana hojasana kA dhyAna nepAla meM bauddha dharma kI ora AkRSTa huA / unhoMne bauddha paMDita amRtAnanda kI madada se kAphI hastalikhita pratiyoM kA saMgraha kiyA aura unako unhoMne baMgAla kI eziyATIka sosAyaTI tathA perisa ke rASTriya pustakAlaya aura laMdana kI inDiyA oNphIsa lAyabrerI meM bA~Takara bheja die / phreMca vidvAna barnuphane perisa saMgraha ke AdhAra para bauddha dharma kA itihAsa phreMca bhASA meM likhA / aura pahalI bAra saddharmapuMDarIka kA anuvAda kiyA / isake bAda DaoN0 rAjendra lAla mitra ne I0sa0 1882 meM Nepalese Buddhist Literature nAmaka graMtha prakAzita karake nepAla meM surakSita bauddha saMskRta graMtho kI sUci tathA saMkSipta varNana taiyAra kiyaa| isase bhI vidvAnoM kA dhyAna bauddha saMskRta sAhitya kI aura gayA / isake bAda kucha vidvAnoM ne samaya samaya para tibbata aura nepAlI yAtrA kara kAphI bauddha sAhitya ko prakAzita kiyA / idhara yuropiya vidvAnoM ne madhya eziyA meM turphAna, kAzgara, khotAna, tokArA aura kucA meM khoja karake bahuta se hastalikhita graMtha, lekha tathA citra prApta kie / I0sa0 1906-1908 taka sTAina mahAzaya ne tuMgahRvAna meM pustakoM kA eka bar3A Dhera pAyA / isa khoja se kaI bhASAoM tathA lipiyoM ke astitva kA patA calA hai / bauddha saMskRta sAhitya ke graMthoM kA milanA bauddha jagata meM eka anupama ghaTanA thii| isase bauddha dharma ke vikAsa para kAphI prakAza par3A hai| saMskRta bauddha sAhitya kI jo khoja huI hai usameM mahAyAniyoM kA apanA koI vizeSa tripiTaka nahIM hai| aura yaha ho bhI nahIM sakatA kyoMki mahAyAna kisI eka saMpradAya kA nAma nahIM hai / nepAla meM navagraMtha vizeSa Adara tathA zraddhA kI dRSTi se dekhe jAte hai / unheM nava dharma bhI kahate haiM / yahA~ dharma se abhiprAya dharmaparyAya (dhArmika graMtha) se haiM / ye graMtha haiM - saddharmapuMDarIka, gaNDavyUha, tathAgataguhyaka yA tathAgataguNajJAna, aSTasAhasrikA prajJApAramitA, dazabhUmikasUtra, lalitavistara, laMkAvatArasUtra, samAdhirAja aura suvarNaprabha / inheM vaipulyasUtra bhI kahate haiM jo mahAyAnasUtroM kI sAmAnya saMjJA hai| ye graMtha eka saMpradAya ke nahIM haiM aura na eka samaya kI racanAe~ haiM /

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Vol. xxx, 2006 saddharmapuMDarika aura usakI pANDulipiyA~ 171 inameM saddharmapuMDarIka kA viziTa sthAna hai / saddharmapuMDarIkasUtra mahAyAna saMpradAya ke vaipUlya sUtroM meM sarvotkRSTa tathA lokapriya graMtha hai / graMtha kA nAmakaraNa bhI vizeSa sArthaka hai| puMDarIka-zvetakamala-pavitratA tathA pUrNatA kA pratIka mAnA jAtA hai| jisa prakAra malina paMkase utpanna hone para bhI kamala malinatA se spRSTa nahIM hotA, usI prakAra buddha jagata meM utpanna hone para bhI isake prapaMca tathA kleza se sarvathA aspRSTa haiM / cIna tathA jApAna ke buddhoM meM yaha sadAse dhArmika zikSA ke lie pradhAna graMtha mAnA gayA hai| khAsa karake tendai aura nicirena saMpradAya kA lokapriya graMtha hai aura jhena saMpradAya ke maMdiro meM usakA pATha hotA hai / nepAla, madhya eziyA, gilagiTa Adi sthAnoM se prApta hastalikhita pratiyoM se yahI bAta siddha hotI hai ki vaha atyadhika lokapriya graMtha rahA hai| isakI bahutasI hastalikhita pratilipiyA~ prAcya tathA pAzcAtya dezoM ke pustakAlayoM meM saMgrahIta tathA surakSita haiM / nepAla se prApta hastalekha : eziyATIka sosAyaTI, kalakattA meM nepAla se prApta tIna hastalekha-hastaprata haiM / inameM se prathama hastaprata kI sUcanA hame DaoN0 rAjendralAla mitra dvArA sampAdita 'Nepalese Buddhist Literature' meM milatI hai| yaha hastaprata prAcInatama hai| dUsarI do pratilipiyoM kA ullekha DaoN0 haraprasAda zAstrI ne apanI grantha sUci Catalogue of Buddhist Manuscripts meM kiyA hai| ye lekha adhika prAcIna nahIM hai aura unakA samaya lagabhaga 1711-12 I0sa0 hai / isake do aura acche aura adhika prAcIna hastalekha kembrija vizvavidyAla ke pustakAlaya meM surakSita haiM / inameM eka kA samaya I0sa0 1036-37 hai aura dUsare kA I0sa0 1063-64 / saddharmapuMDarIka kI nepAlIya aura anya kaI pratilipiyoM kA varNana Bendall mahAzayane Catalogue of Buddhist manuscript meM kiyA hai / nepAlIya aura eka lekha biTiza myujiyama landana meM hai, jisakA samaya 1112 vIM zatAbdI kA hai| anya eka hastalekha rAyala eziyATIka sosAyaTI, laMdana ke pustakAlaya meM aura do nezanala pustakAlaya perisa meM saMgrahIta haiM / parantu ye pratilipiyAM vizeSa prAcIna nahIM haiM, 18vIM zatAbdI ke bAda kI haiN| nepAla se prApta ina sabhI pratilipiyoM meM maulika bhinnatA nahIM hai| parantu kembrija vizvavidyAlaya tathA biTiza myujhiyama meM surakSita lekha adhika prAcIna, spaSTa tathA prAmANika mAne jAte haiM / madhya eziyA ke hastalekha : nepAla se prApta hastalekhoM ke atirikta madhya eziyA ke pUrva turkistAna tathA kAzgara, kAzmIra aura gilagiTa meM se bhI kAphI saMkhyA meM hastaprateM prApta huI haiN| inakA saMgraha sTena mahAzaya, peTrovhIskI, ohAnI, kAzmIra ke mahArAjA harisiMha Adi sajjanoM ne kiyA hai| peTrovhIskI dvArA kAzgara se prApta hastalekhoM kI jA~ca DaoN0 karna ne kI thii| unhoMne unakI

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172 kAnajIbhAI paTela SAMBODHI vizeSatAoM kA ullekha karate hue likhA hai ki ina hastalekhoM meM padyavibhAga adhika hai aura gAthAoM kA krama ekasA nahIM hai| vizeSa dhyAna dene kI bAta yaha hai ki isake gadyavibhAga meM prAkRta kA prabhAva adhika hai aura nepAlIya hastalekhoM kI apekSA inameM azuddha saMskRtikaraNa adhika hai| haoNrnela ne bhI pUrvI turkistAna se tIna hastalekhoM ke kucha aMza prApta lie haiN| inakI sUcanA haoNrnela dvArA saMpAdita "Manuscript Remnants of Buddhist Literature found in Eastern Turkestan" meM milatI hai / ye sabhI lekha sIdhe guptA akSaroM meM haiN| pahalA lekha paMdrahave parivarta ke aMtima bhAga taka evaM solahave parivarta kA AdhA bhAga hai| anya donoM aMzoM meM gyArahave parivarta kA kucha bhAga tathA bArahavA parivarta hai| zrI sTena dvArA saMgrahIta madhya eziyA ke sabhI lekha pA~cavI zatAbdI ke sIdhe gupta akSaroM meM likhe gae haiN| unameM 19 vA evaM 20 vA parivarta haiM / haoNrnela ne jo tIna hastalekha prApta kie hai unameM se eka aMza kA thomasane aura zeSa do aMzoM kA saMpAdana lyuDarsa ne kiyA hai / lyuDarsa madhya eziyA evaM nepAlIya hastalekhoM kA tulanAtmaka adhyayana kara isa niSkarSa para pahu~ce haiM ki ye sabhI lekha eka hI srota se vikasita hue haiN| unake matAnusAra usake do saMskaraNa the jinameM madhya eziyAvAlA saMskaraNa prAcIna thA / mUla graMtha meM ina donoM saMskaraNoM kI apekSA prAkRta kA prabhAva adhika thA / unakA to yahA~ taka mAnanA hai ki mUla graMtha prAkRta meM likhA gayA thaa| aura zanaiH zanaiH saMskRta meM parivartita kiyA gayA / phira bhI unhoMne yaha svIkAra kiyA hai ki jaba taka prAkRta meM saddharmapuMDarIka upalabdha na ho taba taka yaha mata adhika vizvanIya nahIM ThaharatA / kintu mUla grantha mAgadhI bhASA meM yA usa para AdhArita mizra saMskRta meM likhA gayA hogA / sIdhe gupta akSaro meM likhe hue avazeSoM kA saMgraha sTena ne bhI kiyA hai jo madhya eziyA se mile haiM / una meM 11 ve parivarta ke kucha bhAga nae parivarta meM liyA gayA / dharmarakSa aura kumArajIva ke cInI anuvAda isase sAmya rakhate haiM / isa taraha vibhAgIkaraNa aura krama ke viSaya meM ye lekha dUsare madhya eziyA ke lekhoM se bhinnatA rakhate hai / ohAnI dvArA saMgrahIta lekhoM kA adhyayana mizenova ne kiyA hai / ye lekha pA~cavI zatAbdI ke sIdhe gupta akSaroM meM likha gae haiN| mizenova ne dUsare lekhoM ke sAtha tathA cInI anuvAdoM ke sAtha tulanA karake unakA adhyayana kiyA hai aura isa niSkarSa para pahu~ce haiM ki(1) gupta akSaroM meM likhe gae ye pA~cavI zatAbdI ke lekha haoNrnela dvArA batAe gae sAtavI zatAbdI ke lekhoM se prAcIna aura purAne rUpa meM haiM / (2) haoNrnela dvArA batAe lekha nepAlI lekhoM se kAphI prAcIna haiM aura unameM prAkRta kA prabhAva adhika hai| (3) madhya eziyA meM se prApta lekhoM kI pratiyA~ bhinna bhinna haiM aura unakI bhASA bhI eka sI nahIM hai|

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173 Vol. xxx, 2006 saddharmapuMDarika aura usakI pANDulipiyA~ 173 (4) gupta akSaroM meM likhe hue lekhoM meM samAnatA hai kintu Calligraphic Style meM likhe gae lekhoM se bhinna haiN| (5) sIdhe gupta akSaroM meM likhe gae lekha Calligraphic Style lipi meM likhe gae lekha prAkRta se adhika prabhAvita haiM aura lyuDarsa ne jaise batAyA vaise unakI bhASA prAkRta jaisI hI thii| madhya eziyA aura nepAla ke lekhoM meM saMskRtikaraNa karane kA krama bhinna hai| (7) sIdhe gupta akSaroM meM likhe hue lekhoM kA samaya pA~cavI yA chaThThI zatAbdI hai aura Calligraphic Style lipi vAle sAtavI zatAbdI ke haiM / haoNrnela kA bhI yahI mata gilagiTa ke hastalekha : gilagiTa se prApta hastalekha sarala guptA akSaroM meM likhe hue haiM / ina hastalekhoM meM saddharmapuMDarIka kA 3/4 bhAga milA hai| unameM se do hastalekhoM ke kucha aMza yuropIya vidvAnoM ke hAtho meM pahu~ca gae aura eziyATIka sosAyaTI ke jarnala meM prakAzita hue| DaoN0 buruA dvArA prakAzita kAzmIra saMgraha meM usakI sUcanA milatI hai| unhoMne una patroM kA cInI anuvAdoM ke sAtha tulanAtmaka adhyayana kiyA hai aura pA~cavI yA chaThI zatAbdI ke batAe haiM / gilagiTa ke hastalekhoM ke patroM kI saMkhyA karIba 150 hai jinameM adhikAMza miTa cuke haiM yA aspaSTa haiN| isake atirikta turaphAna meM se jhekova ko saddharmapuMDarIka ke kucha aMza udgIra-turka lipi meM mile haiN| usameM avalokitezvara kA mahAtmyayukta isa aMza ke milane se vahA~ ke mUla sAmAnya logoM meM bhI usakA lokapriyatA kA pramANa milatA hai / isa prakAra hama dekha sakate haiM ki saddharmapuMDarIka ke hastalekhoM kI sAmagrI kI koI kamI nahIM hai| ina hastalekhoM para aura bhI kaI vidvAnoMne gaveSaNAtmaka adhyayana kiyA hai jo bahuta mulyavAna hai / samaya : madhya eziyA meM prApta hastalekhoM ke AdhAra para mizenova, hornela Adi vidvAnoM ne isakA samaya pA~cavI yA chaThI zatAbdI mAnA hai / vasubandhu ne saddharmapuMDarIka para eka TIkA likhi thI / basubandhu kA samaya chaThI zatAbdI mAnA jAtA hai / ataH saddharmapuMDarIka kA samaya usake pahale kA honA cAhie / saddharmapuMDarIka ke tIsarI zatAbdI se lekara sAtavI zatAbdI taka kaI anuvAda hue haiN| una cInI anuvAdoM meM sabase prAcIna, dharmarakSa kA thA jo I0sa0 286 meM huA thA / ataH saddharmapuMDarIkasUtra kA astitva tIsarI zatAbdI meM honA cAhie / nAgArjuna ne (dvitIya zatAbdI) ise apane graMtha meM uddhRta kiyA hai| ataH usake pahale prathama zatAbdI ke AsapAsa usakA saMkalana huA hogA / phira bhI uparokta bAhya pramANoM se

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174 kAnajIbhAI paTela SAMBODHI saddharbhapuMDarIka kA samaya nizcita nahIM kiyA jA sakatA / nAgArjuna ne jo uddhRta kiyA usakA kyA svarupa hogA yaha to nizcita nahIM kahA jA sakatA / jo anuvAda hue haiM ve bhI hAla meM upalabdha saddharmapuMDarIka se bhinna haiM / lyuDarsa, haoNrnela aura mizenova Adi ke matAnusAra ina anuvAdoM kA AdhAra koI prAkRta graMtha thA / vasubandhu kI TIkA bhI upalabdha nahIM haiM ataH usake svarUpa ke bAre meM vicAra nahIM kiyA jA sakatA aura hastalekha bhI khaMDita milate haiN| ataH bAhya purAvoM ke AdhAra para hama yaha kaha sakate hai ki prathama yA dvitIya zatAbdI meM saddharmapuMDarIka thA kintu kisa svarUpa meM yaha nizcita nahIM ho sakatA / usameM prAcIna aura bAda ke tattvoM kA milAna hai| aisA mAnA jAtA hai ki pahale mAtra padyAMza hoMge aura unako jor3ane kA kAma karate kucha gadyAMza prastAvanA ke rUpa meM hoMge aura bAda meM unakA vistRtikaraNa huA hogA / phira bhI bauddhazAstra viSayaka vicAroM, bhASA, gAMdhAra kalA, mUrtipUjA Adi ko dhyAna meM lene para vaha eka hI samaya kI racanA na hone para bhI usakA samaya prathama yA dvitIya zatAbdI mAna sakate haiM / sandarbhagranthasUci 1. Winternitz : History of Indian Literature, Vol. II, Part-I. 2. B.C. Law : Pali Literature. 3. B.C. Law : Buddhist Studies 4. baladeva upAdhyAya : pAlI sAhitya kA udbhava aura vikAsa 5. Gaiger : Pali Literature and Language 6. bharatasiMha upAdhyAya : bauddha darzana tathA anya bhAratIya darzana 7. S. Bill : Buddhism in China 8. R.C. Dutta : History of Civilization in Ancient India 9. rAhula sAMkRtyAyana : purAtattva nibaMdhAvali 10. Nalinaksha Dutta : Aspects of Mahayan Buddhism and its Relation to Hinyana 11. Suzuki : Outlines of Mahayana Buddhism 12. Rajendra Lal Mitra : Nepalese Buddhist Literature 13. Harprasad Shastri : Catalogue of Buddhist Manuscripts 14. Bendall : Catalogue of Buddhist Manuscripts. 15. Hara Dayal : The Bodhisattva Deoctric in Buddhist Sanskrit Literature 16. Kern : Mannual of Buddhism 17. Hornel : Manuscript Remnants of Buddhist Literature found in Eastern Turkistan 000

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"bRhadAraNyaka-upaniSada ane zAMkarabhASya."* (aitihAsika satya para prakAza.) baMsIdhara bhaTTa 1 prAstAvika :- (1) sAmAnya rIte Adi zaMkarane eka medhAvI vibhUti tarIke svIkAratA, ane tenAM brahmasUtra, gItA tathA keTalAMka upaniSado uparanAM bhASyo te te graMthanA mULa Azayane spaSTa kare che evI deDha mAnyatA dharAvatA ghaNA vidvAnone A saMzodhana-lekha vAMcI Azcarya karatAMya vadhu to AghAtanI lAgaNI thaze ema lAge che. saMzodhanakAra vidvAna saMzodhana mATe svIkArelA graMthamAM vaNAyelA siddhAMtonA samarthana mATe vakIlAta kare to temAM na to saMzodhanakAranI vivecakadRSTinI kadara thAya ke na to tenI tevI vakIlAta eka "saMzodhana" tarIke mAnya thAya. paraMtu taTastha rahI saMzodhanakAre te graMthane yogya nyAya Apavo te jarUrI ane te ja tenI pharaja che. (juo; bhaTTa : 1996, 1997, 1998). saMzodhananA AvA AdarzanA udAharaNa-rUpe vaidika sAhityanA kSetramAM jANItA jarmana vidvAna vilahelma rAunA 1960mAM jarmana-bhASAmAM prasiddha thayelA saMzodhana-lekhanA AdhAre ahIM bRhadAraNyaka-upaniSada (=%0. upa.) uparanA zaMkaranA bhASyanI (=zAMkarabhASyanI) vivecanA karavAmAM Ave che. (juo; rAu). (2) A saMzodhana-lekhamAM bR. upa. ane te uparanuM zAMkarabhASya; e baMne graMthane sparzatA zakya eTalA badhA ja gahana muddAone lakSyamAM laI te be graMthanuM taddana vastulakSI (objective) ane talasparzI adhyayana karavAmAM AvyuM che. temAM kazuMya maryAdA bahAra nathI ke kyAMya paNa koIpaNa jAtanA aMgata pUrvagrahanI (jema ke, bR. upa. ke zaMkara ke temanAM bhASya pratye kAMIka ahobhAvanI, ke evA ahobhAvanI virodhI lAgaNInI paNa) lezamAtra paNa asara nathI. saMzodhana kone kahevAya e bAbatanuM uttama udAharaNa pUruM pADanArA A saMzodhana-lekhanI sAthe sva. pro. Ara. sI. parIkhanA hajI aprakAzita smRti-graMthamAM prasiddha karavA mAgelo mAro A lekha DaoN. gautama paTele (pradhAna saMpAdaka; ceramena : saMskRta sAhitya ekeDamI; gujarAta rAjya, amadAvAda gAMdhInagara) koIpaNa kAraNa darzAvyA vinA ''asvIkArya'' gaNyo. vidvAna vAcaka A lekha vAMcI jAte ja vicAre ke : A lekha saMzodhanomAM ajJAnI-kakSAno che ? (lekhaka).

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176 baMsIdhara bhaTTa SAMBODHI sAthe ApaNA vidvAna saMzodhanakAro temanA potAnAM aupaniSada sAhitya uparanAM ke te paranAM zAMkarabhASyo uparanAM adhyayano | saMzodhano kasI jue, ane yogya "UMDANamAM" pahoMcyA vinA teo pote kyAM kaI "sapATI" upara-hajI ramata ramyA kare che-aTavAyA kare che- teno aMdAja meLave. anya upaniSadonAM ane te paranAM zAMkarabhASyanAM adhyayano | saMzodhano karavA paNa A saMzodhana-lekha mArgadarzaka banI raheze. chatAM, koI vidvAnane A saMzodhana lekhamAM kAMIka doSa jaNAI Ave to te sarva kAMI saMzodhana-lekharUpe prasiddha karavA vinaMtI che. (3) upaniSado uparanAM zaMkaranA nAme caDhelAM bhASyo te te upaniSadonAM vivaraNa yathArtha karI zakyAM che ke nahIM evo A prazna hajI paNa vivAdagrasta che. A dizAmAM lagabhaga 120 varSathI thaI rahelA vidvAnonA prayAso chatAM hajI upaniSadonA graMtha-samagrane yogya rIte samajavAmAM muzkelIo rahI che. koI paraMparAgata paMDita paNa A bAbate vistArane badale badhuM saMkSepamAM ja ATope che. AthI A prazna hajI saMpUrNa aNaukalyo rahyo che. eka tattvajJAnanI daSTie, (kevala-) advaita-vedAMtanA Adi AcArya tarIke rajU karelA potAnA tattvajJAnanA vivaraNanI | vistAranI samIkSA ahIM prastuta nathI, paraMtu je temanI potAnI buddhimAMthI udbhavyAM na hoya, paNa koIkanI asara nIce vikasyAM hoya, evAM temanAM vivaraNo keTale aMze AdhArabhUta ke vizvAsa karavA jevAM che te muddo ahIM agatyano banI rahe che. A kAraNe bR. upa. uparanA zAMkarabhASyanuM vivecana karavuM ahIM Avazyaka thaI paDe che. zaMkaranI pUrve koI saMpradAya-paraMparA hatI ke nahIM e muddo paNa ahIM agatyano che. AvI pUrva-AcAryonI paraMparA ke pUrva guru-paraMparA zaMkarane upaniSadonAM vivaraNa karavAmAM, temano marma samajavAmAM madadarUpa thayelI ? A praznano hakArAtmaka javAba hajI sudhI nakkI thaI zakyo nathI. janmathI ja A paraMparAmAM poSAto rahelo koI paMDita AvI purANI paraMparA lupta thavAnuM kadAca koIka kAraNa jaNAve, te judI bAbata che. paraMtu A praznanA nakArAtmaka javAbathI to zaMkaranA AvA prayAsane-temanAM upaniSado paranAM bhASyane- AdarathI toLatA vidvAnonI ane paMDitonI zraddhA DagI javAno saMbhava che. zaMkaranI pUrve aupaniSada sAhityanI yathArtha vivaraNa-paraMparA lupta thaI hatI, paNa zaMkare "alaukika prakriyA" dvArA e paraMparA punaH prakAzamAM ANI -AvA prakAranI mAnyatA saMzodhanakSetramAM AvakAravA jevI thaI zakatI nathI. kaI agatyanI bAbatomAM zaMkara ajJAta rahyA che ke kaI bAbatomAM temaNe upekSA sevI che evA prakAranA muddA pratye A saMzodhana-lekhamAM dhyAna doravAmAM AvyuM che; jayAre mArA eka bIjA ("Tena sivituM prantha sena patipAtat II"..) saMzodhana-lekhamAM evuM dhyAna doravAmAM AvyuM che ke : upaniSadonAM "samIkSAtmaka (critical)" prakAzana karanArA ke saMzodhana karanArA, 19mI ke 20mI sadInA, pAzcAtya ke bhAratIya vidvAnoe potAnAM "lolojIkala krITIsIjhamanA" (bhASAvyutpattimaya vivecananA) nAme ke " "krITIkala eDIzananA"

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Vol. XXX, 2006 "bRhadAraNyaka-upaniSada ane zAMkarabhASya." 177 ("vivecanAtmaka AvRttinA") nAme samagra vidvata-samAjamAM te te upaniSadonI prApta hastapratonI, tathA te uparAMta; zaMkaranAM te te upaniSado uparanAM bhASyamAM maLI AvatAM upaniSadonA koI koI pAThonI ke pAThAntaronI AdhArabhUtatA vize upekSA sevavAnI eka praNAlI sarjI che ! (juo. bhaTTa 2003). prastuta saMzodhana-lekhamAM bR. upa. ane te paranuM zAMkarabhASya, A baMne graMthanA saMdarbhoavataraNo, ane temanI sAthe sAthe kauMsamAM pAnAMnA naMbara tathA lITIonA naMbara paNa "AnaMdAzrama-saMskRta-graMthAvali 15"mAMthI darzAvavAmAM AvyA che (juo; pUnA-1953). vaLI, jyAM zakya hoya tyAM AvAM avataraNo, temanI zAkhA-bhede, temanAM svarAMkano (=svaroccAraNa-cihano) sAthe nAgarI-lipimAM tathA romana-lipimAM ApavAmAM AvyAM che. temAM bu. upa. kArva-zAkhAno svarAMkana sAtheno koI graMtha nAgarI lipimAM hajI maLI Avyo nathI, paNa tenA phakta adhyAya 1 sudhIno graMtha romana-lipimAM dItera mAuenA 1976mAM zodha-nibaMdha tarIke prApta thaI zakyo che (juo; mAue, ane pariziSTa 2). AthI bR. upa. kArva-zAkhAnA adhyAya 1 sudhInAM ja avataraNo svarAMkana sAthe, ane te paNa romana-lipimAM ja ApavAmAM AvyAM che. jayAre, bR. upa. mAdhyadina-zAkhAno svarAMkana sAtheno graMtha nAgarI-lipimAM A. vebare prakAzita karelA zatapatha-brAhmaNamAdhyadina-zAkhAmAMthI maLI Ave che (juo; za. bA.). mAdhyadina-zAkhAnuM khU. upa. saMpUrNa zatapathabrAhmaNa-mAdhyadina-zAkhAmAM (10.6 4.1 thI AgaLa tathA 14.4.1.1thI 14.9.4.33 sudhI) samAyeluM che. bR. upa. mAdhyadina-zAkhAnAM svarAMkano sAtheno graMtha romana-lipimAM oTo vyohataliMka prakAzita karyo che (juo; vyohataliMka). AthI . upa. mAdhyadina-zAkhAnAM badhAM avataraNo svarAMkano sAthe nAgarI-lipimAM (za. brA.mAMthI) ane tarata ja kauMsamAM romana-lipimAM lakhyohataliMkamAMthI) darzAvyAM che. paraMtu, ahIM eTaluM dhyAnamAM levuM Avazyaka che ke zaMkare potAnI bhASya-racanA mATe upayogamAM lIdhelA (kAva-zAkhAnA) bR. upa.nA mULa graMthapAThanA udAtta, anudAtta, svarita jevA svarAMkanonI upekSA karI hoya ema jaNAya che. uparAMta, temanA A bhASyamAM vivaraNArthe koI koI vAra kAva-zAkhAnA ke mAdhyadina-zAkhAnA bR. upa.mAMthI pratIkarUpe ke pAThAntararUpe lIdhelA graMthapAThamAM paNa zaMkara svarAMkanone anusaratA hoya ema lAgatuM nathI. (juo; AgaLa I.2). TUMkamAM, ahIM bR. upa. mAdhyadina-zAkhAmAMthI tathA bR. upa. kArva-zAkhA-adhyAya 1-mAMthI ApelAM avataraNo pAchaLa mULa Azaya phakta svarAMkano darzAvavA pUrato ja che, temAM nAgarI-lipinI sAthe sAthe ame romana-lipi paNa upayogamAM lIdhI che. II zaMkara ane kArva-zAkhAnuM khU. upa. - (1) zaMkare je bR. upa. upara bhASya racyuM te kAva-zAkhAne upaniSad hatuM. tema chatAM, zaMkarane anya zAkhAnA bR. upa. vize khyAla hato. temaNe temanA A bR. u5. uparanA bhASyamAM

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178 baMsIdhara bhaTTa SAMBODHI 1-9 sthaLoe darzAvelAM pAThAntaro mAthaMdina-zAkhAnA bR. upa. mAM maLI Ave che te nIce mujaba che : 1 2.1.20 (kArva-zAkhA)=2.1.23 (mAdhyadina-zAkhA) : Haffor You (sarvani bhutani) 40 HLILEH-21ULHi 3715414: (Sarva eta atmanah) jevo pATha maLe che. zaMkare tenuM paNa vivaraNa karyuM che (286:2). juo za. brA. 14.5.1.23 (pA. 1061) (2) 3.1.5 (kAva-zAkhA)=3.1.7 (mAdhyadina-zAkhA) : yAjJavalvati ............timuzcata rUti . (Yajiavalkyeti..............atimacyata fti.) pachI mAdhyadina zAkhAmAM vrAiviMga manasA ...........sAtimu: || (brahmanartvija manasa.........satimuktih.) jevo judo pATha maLe che. A baMne pATho paraspara virodhI nathI evuM jaNAvavA zaMkara prayatna kare che (397:13). juo za. brA. 14.6.1.7 (pA. 1068) (3) 3.9.3 (kAva-zAkhA)=3.9.4 (mAdhyadina-zAkhA) : zaMkare ahIM pate rI sarva vAsayatte / tas sarva vAyatte tAt vastra rRti | (ete hidam sarvam vasayante. tad yad idam sarvam vasayante. tasmad vasava iti.) evA phakta mAdhyadina-zAkhAnA pATha upara ja bhASya karyuM che (496:24). juo za. bA. 14.6.9.4 (pA. 1077). (4) 3.9.28.7 (kAva-zAkhA)=3.9.34 (mAdhyadina-zAkhA) : zaMkara ahIM kArva-zAkhAnA tiH prathama vibhakti ekavacananA vivaraNane badale mAdhyadina zAkhAnA te: (rateh)nuM-chaThThI vibhakti ekavacana tarIke vivaraNa kare che (pa20 : 25). juo za. bA. 14.6.9.34 (pA. 1080). (5) 4.3.7 (kAvazAkhA)=4.3.7 (mAdhyadina-zAkhA) : zaMkare ahIM kArva-zAkhAnA ha vakho bhUtvI jevA pAThane badale sadhIvane mUvI | (sadhih svapno bhutva) jevo mAdhyadina-zAkhAno pATha lIdho che (pa60:6). sarakhAvo jaiminIya-brAhmaNa 3.333; juo za. brA. 14.7.1.7 (pA. 1084). (6) 4.4.8 (kArva-zAkhA)=4.4.11 (mAdhyadina-zAkhA) : zaMkare ahIM kAva-zAkhAnA vitata: pAThanI sAthe mAdhyadina-zAkhAnA vi<< (vitarah) pAThane paNa mAnya gaNyo che (671:27). juo za. bA. 14.7.2.11 (pA. 1088).

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179 Vol. XXX, 2006 bRhadAraNyaka-upaniSada ane zAMkarabhASya." (7) 4.5.14 (kAva-zAkhA)=4.5.14 (mAdhyadina-zAkhA) : kAva-zAkhAnA ahIM mApIfpapat pAThanI spaSTatA zaMkare mAdhyadina-zAkhA mApIpat (apipadat) pATha mujaba karI che (712:11). juo za. brA. 14.7.3.14 (pA. 1092) (8) 5.13.4 (kAva-zAkhA)=5.14.4 (mAdhyadina-zAkhA): kAva-zAkhAnA ahIM kSatramatram pAThanI sAthe mAdhyadina-zAkhAnA kSetramAtrima (ksatra matram) pAThane paNa zaMkare saMbhavita mAnyo che (765H11). juo za. brA. 14.8.14.4 (pA. 1097) (9) 6.2.15 (kAva-zAkhA)=6.1.18 (mAdhyadina-zAkhA)=zaMkarane ahIM teSAmahaM punarAvRttirapti (tesam ha na punar avrttir asti) jevo mAdhyadina-zAkhAno pATha, kAva-zAkhAnA teSAM na punarAvRtti: jevA pATha karatAM vadhu pasaMda paDyo lAge che (815:14). juo za. brA. 14.9.1.18 (pA. 1101). upara jaNAvelAM sthaLomAM naMbara(2)mAM kRtyantara ane naMbara(8)mAM tathA naMbara(9)mAM sAvAntara jevA zabda-prayogo zaMkare mAdhyadina-zAkhAnA pAThAntara mATe karyA che. te sivAyanAM cha sthaLoe (naMbara 1,3-7) zaMkare kRtyantara ke pAraNAntara jevA zabda-prayogo karyA vinA ke koI graMtha-srota darzAvyA vinA phakta pAThAntaro ja ApyA | samajAvyA che. (2) ahIM, bR. upa.nI svaroccAraNa-prakriyA (svarAMkano) para dhyAna keMdrita karavuM Avazyaka che. bR. upa. zAMkarabhASya uparathI AvI svaroccAraNa-prakriyA pUrvakanI-svarAMkanovALI-kAvazAkhAnI b. upa.nA pATha nizcita karavAnuM kArya duSkara che. bu. upa. kAva-zAkhAnAM keTalAMka sthaLoe AvatA graMthapAThanI svaroccAraNa-prakriyA bR. upa. mAdhyadina-zAkhAnA te ja graMthapAThanI svaroccAraNa-prakriyAthI judI paDe che; te pATho paraspara bhinna svarAMkanothI bhinna tarI Ave che. tema chatAM, bR. upa.(kAva-zAkhA)nA zAMkarabhASyamAM bu. upa. mAdhyadinazAkhAnA AvA bhinna pAThone lakSyamAM lIdhA vinA, te te sthaLonA pAThanuM zaMkare kareluM vivaraNa AdhArabhUta gaNAya ke nahIM, te nakkI karavuM muzkela che. jo zaMkare AvA bhinna pATha pratye lakSya nA ApyuM hoya, to ema kahevuM paDe ke zaMkare je bR. upa.no upayoga potAnA bhASya mATe karyo hato te graMtha kadAca svarAMkana vagarano hoya; athavA, ApaNA "tattvajJAnI" zaMkare tevAM svarAMkanone anusaravAnuM tattvajJAnanA kSetramAM yogya na gamyuM hoya ! AvAM 1 8 sthaLo nIce darzAvavAmAM Ave che : (1) 1.2.2 (kAva-zAkhA) ane zAMkarabhASya (34:5) : tenorataH sarakhAvo (kAva-zAkhA) : t&jo raso ane pAThAntara tejoraso (mAue. 3),

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180 baMsIdhara bhaTTa SAMBODHI paNa 1.2.2 (mAdhyadina-zAkhA)=tene rasa (tejo rasah). juo za. brA. 10.6.5.2 (pA. 807). (2) 1.3.18 (kAva-zAkhA) ane zAMkarabhASya (77:26) : prati pratiH sarakhAvo (kAzva-zAkhA)=pratiprattr(mAue.13); paNa, 1.3.20 (mAdhyadina-zAkhA) : pratipratiH (pratipratth) juo za. brA. 14.4.1.20 (pA. 1049); sarakhAvo pratipratim zatapathabrAhmaNa (mAdhyadina-zAkhA) 11.4.2.1 (za. brA; 850). (3) 1.5.11.13 (kAva-zAkhA) ane zAMkarabhASya (224:1) : jyotIrUpama, sarakhAvo (kAva-zAkhA): jyotirupam ane pAThAntaro jyotirupam (mAue. 32), paNa 1.5.18-20 (mAdhyadina-zAkhA) : thotI rUpam (...) (jyoti rupam) juo za. bA. 14.4.3.18-20 (pA. 1025-1056) (4) 1.5.17 (kArva-zAkhA) ane zAMkarabhASya (233 : 31thI......): patanmA sarva satrayamitoDamunanata, sarakhAvo (kAva-zAkhA): etan ma sarvam sann ayam to bhunajat ane pAThAntaraH..abhunajad (mAue. 35), paNa, 1.5.26 (mAdhyadina-zAkhA) : patanA sarva satrayamitomugat (etan ma sarvam sann ayam to bhunajat). sarakhAvo. AgaLa IV. 2.2.3. juo za. brA. 14.4.3.26 (pA. 1056) (5) 2.5.17 (kAva-zAkhA) ane zAMkarabhASya (381:25) : bapi ; paNa 2.5.17 (mAdhyadina-zAkhA)=pakzam (apikaksyam) juo za. brA. 14.5.5.17 (pA. 1066); ane AgaLa . 2.2.6, sarakhAvo=Rgvada 1.117.22.....pisyam...(ve. pra. 400) ane (...apikaksiyam...no Tana, 71). (6) 4.3.1 (kAva-zAkhA) ane zAMkarabhASya (545:12) : sa mene 1; paNa 4.3.1 (mAdhyadina-zAkhA) : sanena (sam enena) (?); juo- za. bA. 14.7.1.1. (pA. 1083) (7) 6.2.2 (kAva-zAkhA) ane zAMkarabhASya (799:13) : vantarI; paNa 6.1.4 (mAdhyadina-zAkhA) : yA (yad antara) juo za. brA. 14.9.1.4 (pA. 1099). (8) 6 2.7 (kAva-zAkhA) ane zAMkarabhASya (802:13) :

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vol. XXX, 2006 "bRhadAraNyaka-upaniSada ane zAMkarabhASya." 181 amyA : ahIM pANini 2.1.59 TLa khyAti (pA. 246) ane 6.2.160 TM vADhi (pA. 1196) mujaba vanya pada yogya lAge che; paNa 6.1.10 (mAdhyadina-zAkhA) : bagavA; (abhyavadanyah); juo za. brA. 14.9.1.10 (pA. 1100). (3) bR. upa.nI kArva-zAkhA ane mAdhyadina-zAkhA, baMne zaMkara mATe paraMparAgata zruti tarIke mAnya hatI. tethI temaNe te baMne zAkhAnA svarAMkana-bhedonuM kevI rIte samAdhAna karyuM haze e jANavAnI saheje utkaMThA thAya. paraMtu bR. upa. uparanA temanA bhASyamAM to ApaNane tevI bAbato vize lezamAtra paNa nirdeza maLato nathI. (kArva-zAkhAnA) bR. upa. 3.4.2 mAM daI draSTAram (=3.5.1. mAdhyadina-zAkhA=za. brA. 14.6.5.1 pA. 1072: duSTa draSTAramdrster drstaram) jevA zabdo upara zaMkra noMdha kare che ke : 1 2 pramAdri-pati: sarveSAviInAt (446:7); eTale ke badhI ja zAkhAonA prApta thatA pAThomAMthI koI ekAda pATha paNa dUSita hoI zake e taddana azakya che, evo zaMkarane pUro vizvAsa hato. ahIM AnaMdajJAna (=AnaMdagiri) sAcesAca spaSTa kare che ke, sarveSA=AzvamAdhyandinAnAmiti yAvat (446=18). paraMtu AvA ullekho svarAMkana-bhedanA praznanuM nirAkaraNa karavA madadarUpa thatA nathI. (AnaMdajJAna mATe juo, AgaLa II. 1). (4) eTaluM to nakkI thaI zake che ke, jo zaMkara koI kAva-zAkhAnI ke koI mAdhyadina-zAkhAnI prAcIna paraMparAmAM rahyo hota to temanI potAnI zAkhAno graMtha kaMThastha-maukhika-zIkhavAnI sAthe sAthe, phakta vividha pAThAntaro darzAvavA pUratuM ja, koI anya zAkhAno graMtha paNa kaMThastha-maukhika-zIkhavA mATe temaNe na to koI AzA vyakta karI hota ke na to temane evI koI AvazyatA jaNAI hota. sAmAnya rIte koI paNa vaidika gadyamaya graMtha kaMThasthamaukhika-yAda rahe te saheluM to nathI ja; ane temAMya zabdonA nirvacanapUrvaka artha karavAnA jJAnathI paripUrNa koI vyakti to vaidika-pAThazALAomAM maLe evuM javalle ja bane ! AvI paristhitimAM ATaluM to niHzaMka jaNAvI zakAya ke zaMkarane vaidika dRSTie paraMparAgata zikSaNa nahotuM maLyuM; temaNe yathAyogya svarAMkano darzAvyA vinAnI hastapratonA AdhAre bR. upa.nI te te zAkhAonI tulanA karI, tenI aneka "anukRti"nuM (versionnuM) paThana karyuM, ane temAM temaNe koI eka "anukRti"ne (version-ne) prAcIna mAnI zIkhI lIdhI hatI. bR. upa. uparanAM zaMkarane paricita prAcIna bhASyo - (1) zaMkara temanA bR. upa. bhASyamAM pakSa-pratipakSanA siddhAMtonI carcA daramiyAna ghaNI vAra bR. upa.nAM prAcIna vivaraNono ullekha kare che; paNa koIpaNa prAcIna vivaraNakAronAM nAma te jaNAvatA nathI. tattvajJAnanI tAttvika carcA-pracura bhASyomAM koI koI pUrva pakSakAra ghaNI vAra kAlpanika ja hoya che ke jethI AvI pUrvapakSa, uttarapakSa ane siddhAMtanI prakriyApUrvaka kliSTa mudAonI carcA kAMI saraLa thaI zake che. zaMkaranA bR. upa. bhASyamAM jyAM AvAM

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182 baMsIdhara bhaTTa SAMBODHI nitAMta tattvajJAna-pUrNa vivecanomAM, bR. upa. graMthanA koI zabda pada ke pAThano yogya saMbaMdha paNa na hoya tevAM sthaLoe, nAma-nirdeza vinAnA koI pUrvapakSakArone A bR. upa.nA (prAcIna) bhASyakAra tarIke mAnI na levAya. e sivAya zaMkare potAnA bR. upa. bhASyamAM keTalAka (prAcIna) vivecakonA matono (nAma-nirdeza vinA) ullekha karyo che; A mato | vivecako kAlpanika lAgatA nathI. AvAM 1-31 sthaLo nIce darzAvavAmAM Ave che. (1) 1.4.2.(98:26), (16) 3.4.2 (445:20), (2) 1.4.7. (131:24), (17) 3.5.1 (449:14)*, (3) 1.4.8 (147:12), (18) 3.5.1 (4556), (4) 1.4.10 (151:8), (19) 4.3.7 (560H3), (5) 1.4.10 (151:19), (20) 4.3.17 (5974) (6) 1.4.15 (187:16)*, (21) 4.3.22 (614:6)*, (7) 1.4.15 (19016)*, (22) 4.3.22 (616:19)*, (8) 1.5.2 (207:25), (23) 4.3.24.30 (622:19), (9) 1.5.18 (236:15)*, (24) 4.3.24.30 (625:12), (10) 2.1.20 (2934 ane (25) 4.4.7 (670:16), 616:15, 23)*, (26) 4.4.9 (674:3 ane 675H1), (11) 2.2.1 (315:19), (27) 4.4.22 (688:25), (12) 2.3.3 (323:24), (28) 5.1.1 (731:9), (13) 2.3.6 (328:4), (29) 5.2.3 (744:1), (14) 2.5.1 (364:17), (30) 5.2.3 (744:15), (15) 3.2.13 (416:17), (31) 6.1.14 (789:13). upara darzAvelAM 1.31 sthaLomAM jayAM jayAM tAraka (4) jevAM cihno karyA che te te sthaLo uparanI AnaMdajJAnanI (=AnaMdagirinI) TIkA jaNAve che ke te sthaLoe zaMkare ullekhelAM maMtavyo bhartaprapaMcanAM che. bhartRprapaMce mAdhyadina-zAkhAnA bR. upa. upara eka bhASya racyuM hatuM. e bhASya zaMkaranA A bR. upa. (kAva-zAkhA) uparanA bhASya karatAMya ghaNuM vistRta hatuM evI mAhitI paNa AnaMdazAne pUrI pADI che (juo AnaMdajJAna, bR. upa. 2.7; 50). zaMkarane mAdhyadina-zAkhAnA bR. upa. no paricaya kadAca bhartaprapaMcanA e bhASyamAMthI thayo hoya.

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Vol. XXX, 2006 bRhadAraNyaka-upaniSada ane zAMkarabhASya." 183 (AnaMdajJAne AnaMdagirie dhR. upa. zAMkarabhASya upara TIkA racI che. A TIkAnI itizrI | puSpikAomAM Thera Thera te potAno AnaMdajJAna nAmathI ullekha kare che; juo itizrI : 252:6, 388:26, para7:10, 728:22, 779:26 ane 848:5) ghaNA tene tenA sAMpradAyika nAma : AnaMdagirithI oLakhe che.) (2) bR. upa. 1.4.10 (15137) uparanA zAMkarabhASyanA phakta eka sthaLe AnaMdajJAnanI TIkA anusAra (151:22), zaMkara koI vRttivRtino (bahuvacanamAM !)-vRttikArono-mata TAMke che. AnaMdajJAna aneka sthaLoe bhartaprapaMcano to tenA nAmathI, ane tenA mATe paNa bahuvacanano prayoga karyA vinA ullekha kare che. AthI uparyukta sthaLe jaNAvelo vRttivRta: jevo ullekha bhaprapaMca mATe to na ja saMbhave. bR. upa.nAM anya bhASyo vize AnaMdajJAna koI vistRta mAhitI pUrI pADatA nathI. A uparathI ema jaNAya che ke zaMkarane bhaprapaMcanA bR. upa. (mAdhyadina-zAkhA) uparanA bhASyano paricaya to cokkasa hato ja, paNa te uparAMta, saMbhava che ke temane khU. u5. uparanA koI be ane kadAca traNa ke vadhAre vRttikArono paNa paricaya thayo haze. zaMkaranA vicAro A badhA pUrvavartI bhASyakAra ke vRttikAronA vicAro sAthe judA paDatAM ja zaMkare temano | temanA vicArono ullekha karyo che, paraMtu zaMkaranI pUrve temanA potAnA AgavA vicAronI koI prAcIna (AcArya | guru) paraMparA cAlI AvI hoya tevuM te jaNAvatA nathI. A bAbata have AgaLa (TVmAM) vadhu spaSTa thaze. TV bR. u5. nu vivaraNa-zaMkaranuM maMthana :(1) zaMkara temanA bR. upa. bhASyamAM temanA pUrva pakSakArono nAma vagara ullekha kare te svAbhAvika samajI zakAya, paNa teo potAnA AdaraNIya guru ke AcAryonoya kayAMya nAmollekha na kare temAM zuM samajavuM ? temanA bhASyanI zarUAtamAM AvatA no mukhya (1:6) ane aMte AvatA namatanuvatiMgo guruJ: (847:1) jevA sAmAnya nirdeza uparathI koI ema na jaNAvI zake ke zaMkara ahIM temanA koI viziSTa gurune yAda karavA mAge che ! bR. upa. zAMkarabhASya 2.1.20 (311:30) ane 2.5.15(376:12)mAM guru AcArya jevA sAmAnya arthamAM thayelA aspaSTa ullekhothI koI artha sarato nathI. ghaNuM karIne gurunuM sthAna saMpradAyavidonI pachI Ave che. zaMkara paNa saMpradAyavidone AkhyAyikAonA (vArtA-itihAsa-vagerenA) nivedaka (navI peDhIne mAhitI pUrI pADanArA) tarIke jaNAve che (satra 2 saMpradrAvi nArAya%AM sapravakSate... | chaM. upa. zAMkarabhASya 2.1.10, 297:19). ahIM AnaMdajJAna (298:4) spaSTa kare che ke A vidhAnamAM draviDAcAryanuM sUcana che. ahIM je satyAMza tAravI kADhavAmAM Ave che te khUba Azcaryajanaka lAgaze. zaMkara samakSa temanA potAnA cAlI AvatA saMpradAyano | paraMparAno (guru / AcAryano) koI AdhAra hota to teno ullekha karI zaMkara aneka rUDhicUstone ke anya paraMparAne vaphAdAra

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184 baMsIdhara bhaTTa SAMBODHI rahetA lokomAM potAnuM sthAna vadhAre sthira karI zakyA hota, tathA tenA siddhAMtonI puSTi mATe bhArapUrvaka dalIlo rajU karI zakyA hota. zaMkare temanA guru / AcAryano AdhAra kema nahIM lIdho hoya ? evuM to na ja hoya ke : (1) zaMkaranA koI guru / AcArya nahotA; athavA, (2) zaMkarane temanA guru | AcArya sAthe matabheda ke visaMvAda thayo hato. kAraNa ke, evuM mAnavAmAM to zakya ane upaniSadonA vivaraNakAra guru | AcAryonI vaccenA gALAmAM guruparaMparAno lopa thayo hoya evo prasaMga AvI paDe che. AthI, uparyukta be kAraNo saMbhavI na zake. paraMtu e saMbhavI zake ke : (3) zaMkarane temanA guru / AcArya taraphathI upaniSado jevAM zAstranAM vivaraNonI ke vivecanonI koI ja keLavaNI maLI nahotI, ke jethI zaMkarane temanA bhASyamAM temanA guru / AcAryanA nAmathI kAMI AdhAra tarIke ullekha karavAnuM yogya lAgyuM hoya. zaMkarane potAne paNa temanA guru / AcAryanAM jJAna nirarthaka jaNAyAM haze. e uparAMta e paNa spaSTa karavuM joIe ke, te te guru | AcAryoe zAstronAM vivaraNonI AMTIghUMTIvALAM ghaNAM sthaLone, temanA ukela darzAvyA vinA ja choDI dIdhAM-mUkI rAkhyAM-hatAM. temaNe je zIkhavyuM te kAMI ullekhanIya nahotuM ane koI (ziSya) je kAMI jANavA utkaTa hoya te temaNe zIkhavyuM nahIM ! AthI . upa.nAM vivaraNa karavA zaMkarane jAte ja mAthAkUTa karavI paDI, ane hatAzAnA gherA niHzvAsapUrvaka temane jaNAvavuM paDyuM ke : (1) tArkikaistu parityaktAgamabalairasti nAsti, kartAkartetyAdi viruddhaM bahu tarkayadbhirAkulIkRtaH zAstrArtha tenArthanizcayo hurtamaH | (bR. u5. zAMkarabhASya 1.4.6, 111:13...) "zAstraparaMparAnI (nAma) pramANabhUtatA (vatta) tyajI dIdhelA ane (te che ke te nathI, te kartA che ke te akartA che'...evA ghaNA viruddha tarko yojatA yojI yojIne) tArkikoe to zAstrano artha DahoLI kADhyo che. tethI (zAstranA) arthano nizcaya muzkela che" (2) zruti-smRti-vAkyAni zataza upalabhyanta itaretara-viruddhAni / ..... ato na zakyate zAstrArtho mandabuddhibhi-vivekena pratipattum / pariniSThita-zAstra-nyAya-buddhibhireva hyeSAM vAkyAnAM viSaya-vibhAga: zavacanevadhArayitum ! (bR. upa. zAMkarabhASya 4.5.15, 716 5...) "zruti ane smRtinAM seMkaDo vAkyo paraspara viruddha (jatAM) maLI Ave che. ... AthI maMda-buddhivALA loko zAstrano artha vivekapUrvaka (= yathArtha) jANI zakatA nathI. zAstra ane nyAyamAM paripakva thayelI buddhivALA loko ja e vAkyonA viSayanA vibhAga (analysis) nakkI karI (jANI) zake che." (3) saMdigdhazca padArtho'nyatra nizcita-prayoga-darzanAnnirdhArayituM zakyo vAkyazeSAt, nizcita-nyAya-balAdvA / (bR. upa. zAMkarabhASya 4.3.7, pa60=2..).

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Vol. XXX, 2006 "bRhadAraNyaka-upaniSada ane zAMkarabhASya." 185 "zabdano (Q) zaMkAjanya artha, (e zabdano) anya sthaLe nizcita prayoga jotAM - vAyanA zeSa (samagra saMbaMdha) dvArA ane nizcita nyAyanA baLathI, nakkI karI zakAya che." uparyukta 1-3 ullekho uparathI paNa nakkI thaI zake che ke zaMkarane zAstra-graMtho mATe be bAbatono khayAla to AvI gayo hato; jema ke : (1) zAstrano artha zaMkAjanaka lAge evAM ghaNAM sthaLo zAstramAM hoya che, ane (2) evI zAstrArtha samasyAo AvI paDatAM, temano ukela zodhavA koI te ja vakhate tenA guru AcArya sAme (temanI madada mATe) mITa mAMDI besI na rahe ! e samasyAo dUra karavA teNe zabdanirvacananA jJAna sAthe tAttvika-carcAnA sAdhanathI sajja rahevuM joIe. (2) AjanA saMzodhanakartA vidvAno upaniSadonAM zaMkAjanaka sthaLonAM vivaraNa karatAM je vikaTa paristhitimAM mukAI jAya che, basa, tevI ja vikaTa paristhitimAM zaMkra paNa ahIM-. upa.nAM vivaraNa karavAmAM muMjhAI gayA che. zaMkare temanA bR. upa. bhASyamAM sthaLe sthaLe keTalAka muddAone potAnI icchA mujaba vaLAMka ApavA gaDamathala to karI, paNa temAM te aNIzuddha pAra na UtarI zakyA ! (1) joke zaMkare bR. upa.nA potAnA bhASyamAM ghaNAM evAM sthaLoe paraMparAgata zabda-nirvacananI pracalita prakriyAno prayoga paNa Adaryo che. paraMtu, AvAM nirvacano mATe zaMkarane doSa na ApI zakAya, temAM zaMkara javAbadAra nathI. evAM pracalita nirvacanone to, rUDhicUsto temAM yogya vivekabuddhi vAparyA vinA prAcIna kALathI-ane Aje paNa-pramANabhUta mAnI che, AthI, prastuta saMzodhana-lekhamAM bR. upa. zAMkarabhASyamAM maLI AvatAM AvAM ghaNAM sthaLonuM vivecana karavAnuM, ke te darzAvavAnuM yogya jaNAtuM nathI. (2) e uparAMta, zaMkare potAnA bR. upa. bhASyamAM bR. upa.nAM padonA ke vAkyAMzonA mULa artha, mArI macaDIne potAnI sakhata pakaDamAM rAkhI, te te arthane temanA (zaMkaranA) potAnA ja tattvajJAnanA DhAMcAmAM meLa bese e rIte anurUpa vaLa ApavA prayAsa karyA che. bu. upa. zAMkarabhASyamAM AvatAM AvAM aneka sthaLomAMthI pasaMda karelAM phakta 1-15 sthaLo nIce darzAvavAmAM Ave che. (1) bR. upa. 1.1.2 : pUrve samudra upara zAMkarabhASya (18=10) juo kAva-zAkhA=purve samudre (mAue. 2). (2) ba. upa. 1.4.8=IMje 4 tathaiva yAt upara zAMkarabhASya (147=6-13). juo kAva zAkhA : isvaro ha tathaiva syat (mAue. 21).. (3) bR. upa. 1.5.17HpatannA sarva satrathamatoDamunAt upara zAMkarabhASya (23331...). sarakhAvo, upara II 2.4. (4) ba. upa. 2.1.17=svati nAma upara zAMkarabhASya (276026).

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186 SAMBODHI baMsIdhara bhaTTa (5) bR. upa. 2.4.6=5rI-pAdu: upara zAMkarabhASya (346=9-11). sarakhAvo, bR. upa. 4.5.7 ane te paranuM zAMkarabhASya (710=14). (6) bR. upa. 2.5.17=pasyam upara zAMkarabhASya (381=25) sarakhAvo, upara I. 2.5. (7) bR. upa. 3.1.8=matinene upara zAMkarabhASya (401.14). (8) bR. upa. 3.5.1=vatyeina upara zAMkarabhASya (463=29) (9) bR. upa. 4.3.9=sarvAvataH upara zAMkarabhASya (581=28) (10) bR. upa. 4.3.11=zArIram upara zAMkarabhASya (586=3). (11) bR. upa. 4.4.13=sa upara zAMkarabhASya (678=8). kAva-zAkhAnA bR. upa.no A pAThAMtara barAbara che (sarakhAvo, mAksa myulara=bhA. 2. pA. 178, noMdha 2). (12) bR. upa. 4.4.14= vehi : upara zAMkarabhASya (679=6). (13) . upa. 5.4.1=masat upara zAMkarabhASya (749=8). (14) bR. upa. 6.2.4=pravALI naivatve upara zAMkarabhASya (801=6). (15) bR. upa. 6.2.15=5: pAvata: upara zAMkarabhASya (815=13). udAharaNa mATenAM A 1-15 sthaLonuM nirIkSaNa karatAM paNa e nizcita thaze ke zaMkara A ane AvAM ghaNAM sthaLoe bR. upa.nAM pado ke vAkyAMzonAM arthaghaTana yogya ane puravAra-rajU-karI zakyA nathI. zaMkaranA siddhAMtathI judA paDatA anya siddhAMtavAdIoe kadAca zaMkaranAM A badhAM sthaLo, gaMbhIratAthI dhyAnamAM levAnA badale, te tadana saraLa ke upekSA karavA jevAM gaNI lIdhAM haze. dA. ta. juo, AnA anusaMdhAnamAM bR. upa. zAMkarabhASya 2.1.20 (308=10, 28; 310=6; 311=29), 2.3.6 (33)=18; 331=16), 2.5.15 (375024; 376=8-14), 3.2. prastAvanA (408:19), 4.4.6 (666=18); ane zaMkare karelI kaThora-AkarI-TIkA ! (3). zaMkaranA bra. upa. bhASyamAM temanI bhUlo | doSo karatAMya vadhAre to temanuM saMdigdha-mAnasa AgaLa tarI Ave che. bR. upa.nAM aneka sthaLoe keTalAMya pado ke vAkyAMzonAM vivaraNanI ghaNI zakyatAo hovA chatAM te koI ja nirNaya para AvI zakatA nathI. UlaTuM, tevAM sthaLone temaNe spaSTa vivaraNa vinA ja rAkhyAM che ! joke bR. upa. 2.1.20 uparanA temanA bhASyamAM (304=28) te eka Adarza niyama rajU kare che keH vaivaizya vAvasthAneTWtva tausthi vaivisya vA... "loka-vyavahAramAM ke vedamAM AvatA koI eka vAkyano ekathI vadhAre artha hoto ja nathI". paraMtu vastusthiti kAMIka judI che. bu. upa. zAMkarabhASya jotAM temAM asaMkhya sthaLo evAM maLe che ke jyAM zaMkare kyAMka ekeka vAkyanAM ane vAraMvAra to

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Vol. XXX, 2006 bRhadAraNyaka-upaniSada ane zAMkarabhASya." 187 ekeka zabda/padanAM e rIte vivaraNa karyo che ke jANe zaMkare pote uparyukta Adarza niyama vyakta karyo ja na hoya ! vaLI, bR. upa.nAM evAM sthaLoe AvatAM vAkayo ke padonA artha zaMkarane spaSTa thayA nathI, ema zaMkara pote ja koI vAra tyAM kabUla kare che ! AthI, bR. upa. zAMkarabhASyamAM maLatAM evAM vivaraNo sivAyanAM te upa. nAM anya koI vAkyo ke padonAM vivaraNomAM zaMkare rajU karelA temanA muddA bAbate paNa zakya sAcesAca hamezAM asaMdigdha hatA, ema mAnI levuM te paNa saMbhavita nathI. upara jaNAvelA prakAranAM 1-77 sthaLo ahIM pariziSTa=1mAM darzAvavAmAM AvyAM che. (kadAca, e uparAMta keTalAMka evAM sthaLo amAre darzAvavAM rahI paNa gayAM haze ! ) (4) A badhA-upara jaNAvelA (1) thI (3) phakarAmAM upasthita muddAnA AdhAre upasaMhArarUpe saMkSepamAM jaNAvavuM paDe ke zaMkarane maukhika paripATIthI nitAMta Avazyaka zAstrajJAnanuM vitaraNa karAvI zakI hoya evI guruparaMparAnA koI paNa saMketa bR. upa. zAMkarabhASyamAM maLatA nathI. guru / AcArya vagara ane vaidika vAyanA pUratA abhyAsathI vaMcita zaMkare, koI graMtha-paThana mAtrathI paMDita thaI beThelAnI jema khU. upa.nAM vivaraNa karavA keDa kasI. temAM temane bR. u5. uparanAM maLI AvelAM prAcIna bhASyomAMthI keTalAka muddA | ullekha temaNe phakta vivAda pUratA ja lIdhA. temanAM bauddhika upakaraNomAM phakta zabda-nirvacana ane tattvajJAna, e baMne rahyAM. tenA lIdhe zaMkaranI paristhiti vadhu vikaTa banI beThI. temanAM aparipUrNa ane aparyApta zabdanirvacanoe bhUlono ane aspaSTatAono-saMdigdhatAono vistAra vadhAryo. temanA tattvajJAne temane baMdhanamAM jakaDI rAkhyA, ane pahelethI ja nakkI karI mUkelAM potAnAM maMtavyonA pAMjarAmAM te purAI beThA. vaLI, zAstromAMthI temanI AgavI mAnyatAne anurUpa bhAvArthavALAM vAkyo, pado, vAkyAMzo tAravavAnI gaDamathalamAM te DUbI gayA, ane koI evAM vAkyo, vageremAM kAMIka agamya mata-vicAronAM bIjanuM phuraNa-jevuM temane bhAsatAM ja, te teone mArI-macaDIne paNa potAnA maMtavyo-mAnyatAonA DhAMcAmAM "vikasAvavAmAM" rAcatA rahyA. V zaMkaranuM chaM. upa. zAMkarabhASyanuM-amUlya pradAna :(1) bR. upa.nuM adhyayana te uparanA zaMkarabhASya vinA paNa svataMtra rIte thaI zake che. chatAM, bR. upa. zAMkarabhASyanuM eka uttama-viziSTa-mUlyAMkana karI zakAya che. A zAMkarabhASyanI vivecanapUrNa eka AvRtti taiyAra thatAM, bR. upa.nI prAcInatama kArvazAkhAno graMtha te AvRttimAMthI meLavI zakAya (juo upara I.). ahIM upayogamAM lIdheluM chaM. upa. zAMkarabhASyanuM prakAzana (=pUnA 1953) svataMtra rIte-koInA AdhAra vinA-bahAra paDyuM che, ane te taddana asaMtoSakAraka che. jyAM jayAM bR. upa. kArvazAkhAnA judA pAThAntaro maLI Ave che tevAM ghaNAM sthaLo viSe ke zaMkara temanA A bhASyamAM tevA pAThAntaro kevI rIte samajayA hatA, e badhuM A prakAzanamAMthI kAMI spaSTa thatuM nathI. kAraNa ke, bR. upa.

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188 baMsIdhara bhaTTa SAMBODHI zAMkarabhASyanI hastapratomAM to badhe ekasarakhA ja pATha maLe che. (juo upara IL 3). (2) A uparathI ema jaNAya che ke bR. upa. kAvazAkhAno graMtha (hastaprato ane te uparanA zAMkarabhASyano graMtha (hastaprato; A baMne graMtho keTalAka samaya sudhI paraspara judA judA vaparAzamAM rahyA hoya, ane tyAra pachI-ghaNA samaya bAda te baMnene : mULa chaM. upa. kArvazAkhAne tathA te uparanA zAMkarabhASyane-koIe eka-sAthe (bhegA) karyA hoya. A prasaMge koIe te baMne graMthomAM spaSTa jaNAI AvatI visaMvAditAo dUra karavA prayatna karyo haze, eTale ke, bR. upa. kAzvazAkhAnA AdhAre bR. upa. zAMkarabhASyamAM sudhArA karyA haze. Ama, mULa graMthanA pAThAntaro bR. upa. zAMkarabhASyanI hastapratomAM astavyasta-vikRta-thayA hoya. (juo upara 11. 2-3). AvA prakAranI saMdigdhatAno aMta ANavA chaM. upa. zAMkarabhASyanI zakya eTalI badhI hastaprato prApta karI, temAMthI sarva pratonA mULa AdhArabhUta ane prAcIna (tama) jaNAI AvatI koI eka hastaprata tAravI kADhI, tenA AdhAre eka bR. upa. zAMkarabhASyanI navI vivecanapUrNa-samIkSAtmaka AvRttinuM prakAzana thavuM joIe. tattvajJAnanA ke dharmazAstranA jJAnanA daSTibiMduthI ja bR. upa. zAMkarabhASyanuM adhyayana karyA pahelAM, upara jaNAvyA pramANe bR. upa. zAMkarabhASyanuM eka AdhArabhUta prakAzana thAya e atyaMta Avazyaka che (juo : pariziSTa 2). joke bhASAvyutpattipUrvaka vivecanavALA "mULa" graMtharUpe prakAzita thayelA AvA zAstragraMtho vAMcavA ane samajavA prayatna karavo tenA karatAM to, upaniSadonA anuvAda uparathI ja sahelAIthI) jJAnaprApti karI levI te vadhAre icchavA yogya che-evI dhAraNAmAM rAcatAM keTalAMka vartuLomAM to AvAM prakAzananI satyatA, AvazyakatA vize haMmezAM upekSA thaze, e paNa eka nakkara hakIkata che ! pariziSTa 1 bR. upa.nAM keTalAMka vAkyo padonAM arthavivaraNa karavAmAM vyakta thatA zaMkaranA saMdigdha-mAnasane darzAvatAM sthaLo (mULa=eN. upa. zAMkarabhASya); vistAra mATe juo A saMzodhana-lekha : V. 3. 1.1.1 (18:11, 19:14, 15:21), (7) 1.4.7 (145926) (2) 1.2.1 (33:4), (8) 1.4.8 (147:12, 18), (3) 1.2.2. (33:27), (9) 1.4.12 (183:6), (4) 1.3.20 (80:7), (10) 1.4.15 (192:5), (5) 1.4.1 (96:18), (11) 1.5.20 (238:20), (6) 1.4.3 (104:6), (12) 2.1.19 (28141), (1).

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"bRhadAraNyaka-upaniSada ane zAMkarabhASya." Vol. XXX, 2006 (13) 2.1.20 (285:27), (14) 2.2.4 (319:5, 7, 9), (15) 2.3.2 (321:27), (16) 2.4.2 (341:26, 342:2), (17) 2.4.10 (349:16), (18) 2.4.12 (356:15), (19) 2.5.prastAvanA (364:14), (20) 2.5.17 (381:25), (21) 2.5.19 (384:10), (22) 3.1.prastAvanA (389:7-8), (23) 3.1.1 (390H21,22,23), (24) 3.1.6. (399:13), (25) 3.1.8 (402:1), (26) 3.1.9 (402:18), (27) 3.3.1 (437:7, 10), (28) 3.6.1 (467:4), (29) 4.1.1 (528:2, 8), (30) 4.3.2 (548:5), (31) 4.3.7 (558:8, 21, 25) (32) 4.3.9 (581:28-582:3), (33) 4.3.17 (597:4), (34) 4.3.21 (609:12), (35) 4.3.33 (632:16), noMdha : (36) 4.3.36 (637:24) (37) 4.3.37 (640:2) (38) 4.4.1 (642:23), (39) 4.4.2 (645:5, 646:6), (40) 4.4.6 (657:8), (41) 4.4.9 (673:16, 675:27), (42) 4.4.15 (680:2, 6....) (43) 4.4.17 (681:4), (44) 4.4.22 (686:23, 688:14), (45) 4.4.24 (702:20), (46) 4.5.prastAvanA (705:12) (47) 4.5.15 (725:24), (48) 5.1.1. (738:7, 740:16, 23), (49) 5.2.3 (745:26), (50) (777:12,14), (51) 6.1.1. (780), (52) 6.1.2. (782.11), (53) 6.2.2. (798:12) (54) 6.2.4. (801:6 pAThAntara), (55) 6.2.10 (808) (808:5-6), (56) 6.2.11 (809:1), (57) 6.2.12 (809:21), (58) 6.5.1-4 (846.18) kula saLaMga naMbara (1)-(58) =58 189 naMbara (1), (14), (23), (31) ane (43) ema kula 5 naMbaromAM, darekamAM be vadhArAnAM sthaLo =10 naMbara (8), (13), (27), (29), (39), (41), (42), (44) ane (50); ema kula 9 naMbaromAM, darekamAM eka vadhArAnuM sthaLa ekaMdare kula sthaLo : =< 77

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190 baMsIdhara bhaTTa SAMBODHI pariziSTa 2 vividha zAkhAnAM bR. upa. ane tenAM svarAMkano vize noMdha. bR. upa.no kANva-zAkhAno ke mAdhyadina-zAkhAnAM svarAMkano sAtheno koI saMpUrNa, svataMtra graMtha hajI prakAzita thayo nathI. bR. upa. AkhuM zukla yajurvedanA zatapatha brAhmaNamAM samAyeluM che; AthI svarAMkanavALA zatapatha-brAhmaNanA kAC-zAkhAnA ke mAdhyadina-zAkhAnA graMthamAMthI bR. upa.nAM te te zAkhAnAM svarAMkano zodhavA prayAsa karavo paDe. bR. upa. prApta thAya e rIte hajI zatapathabrAhmaNano kAv-zAkhAno saMpUrNa graMtha saMpAdana thayo nathI. lAhorathI 1926mAM bahAra paDelo, zatapathabrAhmaNa--kANDa-zAkhAnA svarAMkano sAtheno 1-7 kAMDa sudhIno vilhema kAlAndano (Willem Caland) prakAzita graMtha raghuvIre 1983mAM punaH mudrita karyo che (motIlAla-banArasIdAsa, dilhI). A rIte, sI. Ara. svAminAthane 1994mAM saMpAdita karelo kAC--zatapathabrAhmaNano prathama kAMDa ja astitvamAM Avyo che (iMdirA-gAMdhI nezanala seMTara, motIlAla-banArasIdAsa, dilhI). paraMtu, kAv--zatapathabrAhmaNanuM bAkInA kAMDo | adhyAyo sAthe saMpUrNa saMpAdana thAya tyAre ja ApaNane %0. upa. kAC--zAkhAnA svarAMkano vize kAMIka paricaya prApta thAya. mAuee 1976mAM vilahelma rAunAM sUcanopUrvaka dhR. upa. kANva-- zAkhAnA phakta adhyAya 1no svarAMkana sAthe zodha-nibaMdha prasiddha karyo che (juo; mAue). teNe kula cha hastaprato upayogamAM lIdhI. tenuM anusaraNa karI perejha kophIe (Perez Coffie) 1994mAM hAvarDamAM (amerikA) %0. upa. kASva-zAkhAnA phakta adhyAya 2no svarAMkana sAthe zodha-nibaMdha (romana-lipimAM) bahAra pADyo. (A graMtha amane prApta thaI zakyo nathI). ame prastuta saMzodhana lekhamAM mAueno upayoga karyo che. A uparAMta bR. upa. mAdhyadina-zAkhAnA svarAMkano mATe paNa ApaNe zatapatha brAhmaNa-- mAdhyadina-zAkhAnA svarAMkanovALA graMthanuM avalokana karavuM paDe. Avo saMpUrNa graMtha A. vebare nAgarI-lipimAM saMpAdita karyo che (juo za. brA.). vaLI, oTo byohataliMkano %0. upa. mAdhyadina-zAkhAno graMtha svataMtra rIte romana-lipimAM saMpAdita thayo che (juo byohataliMka). A graMthono paNa ame ahIM yathAyogya upayoga karyo che. bR. upa.nAM upara jaNAvelAM prakAzano vize peTrika olivelle (Patrick Olivelle) kAMIka juduM maMtavya rajU kare che. aupaniSada sAhityanAM saMzodhano--adhyayanomAM olivelenuM sthAna AgaLa paDatuM che. tenAM A upa. vizenAM vivecano mATe juo tenAM prakAzano (1) Upanisads, World Classics, New York 1996 (2) lekha : "Unfaithful Transmitters..." Journal of Ind.. Phil. 26.2.1998 pAnAM 173-187; (3) The Early Upanisads, mULa graMtha, TippaNo, anuvAda, vivecana vagere, South Asia Research, New York 1998. joke olivellenAM maMtavyo / vivecano paNa keTalIka samIkSA mAgI le che. te pote ja tenA The Early UpanisadsmAM (pA.xv) tenA A graMthane 'vivecanAtmaka prakAzana'' tarIke nahIM gaNavA spaSTatA

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Vol. XXX, 2006 "bRhadAraNyaka-upaniSada ane zAMkarabhASya." 191 paNa kare che ! dakSiNa bhAratamAM zatapatha brAhmaNa--kAva zAkhAnI hastaprato vadhu phelAI hatI (juo : sI. A. svAminAthana : Introduction), ane kadAca A kAraNe zaMkarane bhASya karavA mATe khU. upa. kAzva zAkhA sahelAIthI prApta thaI haze, ema lAge che. pariziSTa 3 saMdarbha-graMtho ane saMketa-sUcI. AnaMdagiri : = AnaMdajJAna. juo; pUnA 1953. upa. : = upaniSadU. Rgvada, nAgarI-lipi : juo; ve.pra. Rgvada, romana-lipi : juo; noTana noTana : = $14 h'art - Rgveda. A metrically Restored Text.. By Van Nooten. Holland 1994. pANini : The Ashtadhayi of Panini, Vols. 1-2, (ed. 1891 S. C. Vasu.) 44: mudrita : motIlAla banA. dilhI 1962. pUnA-1953: bR. u5. sAthe zAMkarabhASya, ane te upara AnaMdajJAna | AnaMdagirinI TIkA. AnaMdAzrama-saMskRta-graMthAvali 15. kAzInAtha zAstrI ApTe. prakAzaka = gaMgAdhara bApUrAva kALe. pUnA-1953, pAnAM 1-848. (prastuta saMzodhana-lekhamAM pAnAMnA naMbara ane tenI sAthe sAthe te te pAnAM para lakhelA graMthanI lITIonA naMbara A AvRttimAMthI ApavAmAM AvyA che.) bR. upa. = bRhadAraNyaka-upaniSad. juo : pUnA-1953. bR. upa. kAva-zAkhA-romana-lipinnajuo : mAue. bR. upa. mAdhyadina-zAkhA-nAgarI-lipinnajuo : za. bA. (bR. upa. mAdhyadina-zAkhA)=zatapatha-brAhmaNa-mAdhyadina-zAkhAmAM 10.6 .4.1 vagere, tathA 14.4.1.1thI 14.9.4.33.) bR. upa. mAdhyadina zAkhA-romana-lipi : juo : vyohataliMka. bR. upa. zAMkarabhASya: juo : pUnA-1953. vyohataliMka : =oTo phona vyohataliMka. (mAdhyadina-zAkhAmAM bRhadAraNyakopaniSadda) Brhadaranjakopanishad in der Madhjandina Recension, hrsg. und ubersetzt von Otto von Bohtlingk. St. Petersberg 1889...mULa graMtha romana-lipimAM, anuvAda sAthe. bhaTTa-1996 : baMsIdhara bhaTTa . "dharmaparAyaNatA-prati-saMzodhanasatya", lekhaka : baMsIdhara bhaTTa. sAmIpya. eprila-sapTembara 1996; pAnAM 17-24.

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192 baMsIdhara bhaTTa SAMBODHI bhaTTa-1997 : bhaTTa-1998 : bhaTTa-2003 mAue : mAksa myulara : =baMsIdhara bhaTTa. "vidvattA; "mukti' ane 'saMvAditA' ''; lekhaka baMsIdhara bhaTTa . sAmIpya. eprila-sapTembara 1997, pAnAM 30-37. =baMsIdhara bhaTTa. "jaina Agamo ane tIrthakaro." lekhaka baMsIdhara bhaTTa. sAmIpya. okTobara 1997-mArca 1998; pAnAM 11-13. = baMsIdhara bhaTTa "kena tmivita yana pratipatriye !"... sAmIpya. eprila sapTembara 2003, pAnAM 20-51. dItera mAue. (bR. upa. adhyAya 1H prastAvanA ane TippaNo sAthe kArva-zAkhAnAM svarAMkanovALI hastapratomAMthI vivecanapUrNa AvRtti mATe prayAsa.) Brhadaranyakopanisad I. Versuch einer kritischen Ausgabe nach der akzent.. Handsch. der Kanva-Rezen. mit einer Einleit. und Anmerkungen. Dieter Made (Dissertation, Giesen 1976. (romana-lipi). = $13224 41524 2442. The Upanishads. Parts 1-2. English Translation by Friendrich Max Muller. Sacred Books of the East 15. (ed. 1884). punaHmudrita=motIlAla banArasIdAsa, dilhI 1965, 1969. = vila helma rAu. (zaMkaranA bRhadAraNyakopaniSadU-bhASya para noMdha.) Wilhelm Rau : Bemerkungen zu Samkaras BIhadaranyakopanisad-bhasya, in : Festgabe fur Hermann Lommel. hrsg. B. Schlerath. Harrassowitz, Wiesbaden 1960. s. 115-121. = veda pratiSThAna. Rgyeda saMhitA bhA. 1-9, AvRtti : vedapratiSThAna , navI dilhI 1970. (nAgarI-lipi). =zatapatha-bahmaNa-mAthaMdina-zAkhA-nAgarI-lipi. ed. A. Weber. caukhaMbA saMskRta sIrIjha naM. 96, vArANasI 1964. sAmIpya : adhyayana ane saMzodhananuM saimAsika. gujarAta vidyAsabhA : bho. je. adhyayana-saMzodhana vidyAbhavana. amadAvAda 380009. rAu : ve. pra. za. brA. sAmIpya :

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mahApurANanI vibhAvanA ane bhAgavata purANa DI. jI. vediyA sargazva pratisargazva vaMzo manvantarANi ca / vaMzAnucaritaM caiva purANaM paJcalakSaNam // kUrmapurANa (1.1.12), varAha pu. (24) matsya purANa (53/65), vAyupurANa (2/10/ 11) ane bhaviSya purANa (1, 2,4,5) dvArA saMmata purANanAM lakSaNo sAthe bhAgavata purANa paNa saMmata che. sRSTi, pralaya, brahmA-sUrya-caMdra,-agnithI utpanna thayelA vaMza, manvantara ke manuvizeSa ane tenA vaMzaja tema ja vaMzAnucarita purANamAtranAM sarvasvIkRta lakSaNa che. Ama chatAM purANapaNamAM A lakSaNo samucita rIte pUrepUrAM maLatAM nathI. eka ke ekathI vadhu lakSaNo ochAM hoya che. sarga ke sRSTividyA, pratisarga ke pralaya, manvantara ke kAlamAna vaidika paraMparAnA RSionuM pradAna che. veza ke vaMzAnucarita sUta, mAgadha, cAraNa ke muniparaMparAnI deNagI che. naimiSAraNyanA yajJasatra jevA prasaMgomAM saMvAda paraMparAthI saMgRhIta sAhitya ane lokasAhityanA vibhinna pravAhono saMyoga purANa tarIke pariNata thayo che. purANa' zabda RgvadamAM "prAcIna nA arthamAM prayogamAM che. pANini 'purA mavam purANam' ane yAska "purI navuM mavati purANa", purANa zabdanI vyutpatti batAve che. purANomAM "yasmAt purI DhanatIdaM purAI tena tat mRtam' (vAyu purANa 1/203, "purA paramparAM vaSTi purANaM tena taskRtam' (pa-pu. 4.2.43), 'smAt purA dhrabUcaitan purIne tene tamRtam (brahmAMDa pu. 1-1-173), purA atItAnuM arthAt 3mati thati, pUranuM purANam vagere nirvacano purANonI prAcInatA, lokapriyatA (lokomAM jIvita sita), upadezano viziSTa prakAra, prAcInakALathI cAlI AvelI paraMparA ane yuge yuge navA navA vicAra, darzana, kathA vagere viSayonuM pUraNa thatuM hovAnuM dyotita kare che. mArkanDeya purANa pramANe to RSioe khedanI je purAnuM vahana karyuM tene ja RSioe purANa svarUpe grahaNa karyuM che. (mArka. pu. 45 20 21). sau prathama atharvaveda purANano ullekha "purANa sAhitya' tarIke karyo che. zatapatha brAhmaNamAM itihAsa purANano saMmilita ane atharvavedamAM purANa ane itihAsano ullekha maLe che. A batAve che ke AraMbhamAM itihAsa ane purANa eka saMmilita svarUpe hatAM. pAchaLathI atharvavedanA samayamAM baMnenAM

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194 DI. jI. vediyA SAMBODHI judAM svarUpo thaI cUkyAM hatAM. taittirIya AraNyakano purIpani zabda prayoga (rA) purANAntata mAthAnava.. arthamAM mAnavAmAM Ave che. bRhadAraNyakopaniSad (2-4-11) ane chAMdogyaniSad (kAlA2,4, 7-2-1) purANone vedanA jeTaluM ja mahattva Ape che. vyAsanI pahelAM purANa rUpe itihAsa sAthe saMmilita sAhitya hatuM ane vyAsajIe tenuM sahitIkaraNa karyuM hatuM. A pachI purANamAM pAMca lakSaNo dhIre dhIre nyUnAdhika rUpe vikasyAM. purANonA racanAkALane DaoN. vI. vI. dIkSitAra parama vivAdaspada gaNe che.... vinTaranijha purANanA vaidika srotanA AdhAre tenI prAcInatA svIkAre che. pArjiTara I. sU. 5 400ne purANono racanAkALa mAne che.10 bhAMDArakara ane smitha guptakALamAM purANonuM aMtima saMskaraNa thayuM hovAnuM mAne che. Ama chatAM A samaya pachI paNa purANomAM koI ne koI prakSepa ane punargaThana thatAM rahyA che. purANomAM vAyupurANa, viSNupurANa, matsyapurANa ane brahmAMDapurANane prAcIna mAnavAmAM Ave che.12 purANomAM vakhatovakhata prakSepo ane parivartana thatAM rahyAM hovAthI purANono racanAkALa nizcita karavo muzkela che.13 zrImad bhAgavatano samaya I. sa. nI navamI ke dasamI sadI mAnavAmAM Ave che. pro. dIkSitAra ane pro. hAjharA15 I. sa.nI trIjI ke chaThThI sadI mAne che. AthI purANamAM pAMceya lakSaNo svAbhAvika rIte bhAgavatamAM che. sarga - vizvanA vibhinna prANIo ane padArthonI utpatti prakRtinA guNakSobhane lIdhe thAya che. bhAgavatamAM sarganI vyAkhyA A pramANe maLe che - avyAkRtaguNakSobhAt mahatastrivRto'hamaH / bhUta mAjhiyArthInAM sava: sa 3vyo . (bhAga. 12-7-11) bhUtamAtrendriyardhAnAM janma sarga udaahRtH| briTALo muvaiSaNAt... ! (bhAga. 2-10-3) prAkRta, vaikRta ane prAkRta-vaikRta sarganuM vistRta varNana bhAgavatamAM maLe che. pavidha prAkRta "sarga, sthAvara, tiryapha ane trividha vaikRta sarga, 10 ane navavidha prAkRta-vaikRta sarga" vibhinna purANonI mAphaka bhAgavatamAM paNa nirUpAyela che. pratisarga - pralaya ke prati saMcara (viSNu pu. 1.2.25) zabdathI nitya naimittika, prAkRtika ane AtyaMtika - caturvidha pralayano bodha thAya che. prakRtau saMsthitaM vyaktamatItapralaye tu yat / tasmAtprAkRtasaMjJo'yamucyate pratisaJcaraH // (viSNu purANa 22)

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Vol. XXX, 2006 mahApurANanI vibhAvanA ane bhAgavata purANa 195 naimittikaH19 prAkRtiko nitya Atyantiko layaH / saMsthati vidhi: proja vADI pramAvata: (bhAga. 12Aza17) pralaya ke prativarSane bhAgavata "saMsthA" kahe che. mokSAvasthAmAM Atmattika pralaya hoya che. vaMza - brahmAthI utpanna thayelA rAjAonI bhUta, bhaviSya ane vartamAna kula paraMparA ja vaMza che. zAM vRdaykUtAnAM vaM tniDanvayaH I (bhAga. 12.7.6) purANomAM sAmAnya rIte satya, jitendriyatA vagere guNothI vibhUSita, AtmAnA utkarSamAM ane lokasaMgrahanA paramarakSaka sUryavaMzI rAjAo ane kramazaH bhautikasukhonmukha caMdravaMzI rAjAonAM varNana sUrya-caMdra vaMza rUpe maLe che. vividhasRSTiracanAmAM RSivaMzomAM kAzyapI sRSTinA pravartaka kazyapa mukhya che. brahmAnA mAnasaputroe RSiparaMparA ane agnithI aMgirA vagerenI utpatti temaja temanI vaMzaparaMparA purANomAM maLe che. RSiparaMparAmAM tapanuM prAdhAnya che. bhAgavatamAM 'visarga' nAme sRSTinI racanA pachI saMsArano vikAsa batAvAyo che ane IzAnukathA dvArA paramAtmAnuM anusaraNa karanArAonuM caritra nirUpavAmAM Ave, avatArAnucaritaM harezcAsyanuvartinAm / satAmIzathI: prom: nAnA sthAnothiMhitA: . (bhAga 2-10-5) A daSTie urvazI-pururavA (914), sudyumna (91), kuvalayAzva (6), yuvanAzva ((I6), zazabindu (Ara3), harizcaMdra (7), aMbarISa (94), zaryAti (la3), yayAti (lA18), vizvAmitra (916), jamadagni (lA15), bharadvAja (lA20), saubhari (6) vagerenAM AkhyAna, upAkhyAna ke kathAnako bhAgavatamAM maLe che. sUrya, caMdra, svAyaMbhuva, bhaviSya, mAnavetara vagere vaMzomAM sUryavaMzanI zAkhA-prazAkhA rUpe izyAku, nimi, diSTa vaizAla, zaryAti, nRga, narizcaMta vaMzanA prasiddha ane anukaraNIya caritrovALA rAjavIonAM varNana bhAvagatamAM maLe che. ayodhyA, videha ane ane vaizAlI e rAjavIonI karmabhUmi hatI. bhAratanA vibhinna pradezomAM caMdravaMzI rAjavIo prasaryA hatA. caMdrathI budha, pururavA Adi krame yayAtinA putronI paraMparAmAM ajamIDha, anu, kSatravRddha, jayAmadha. (yAdavavaMzanI upazAkhA) turvasu duhya dvimIDha, pratikSatra, pUra, bhajamAna, magadha, yadu (kroSTathI vagerenuM sAtvata paryanta koSTravaMza), vRSNi, haihadavaMzanuM bhAgavatanA navama skaMdhamAM vaMzavarNana pUratA pramANamAM. maLe che. manvantara kalpa ke brahmAnA rAta ke divasa tenA cauda bhAgane "manvantara' kahevAmAM Ave che. manvantara e kAlamAna che. manvantarA saddharma' thI bhAgavata (rA104)mAM saddharmanuM pAlana, sthApana ke anuSThAna athavA yuganirmANa mAnavAmAM Ave che : paramANu-trasareNu-truTi-ve-lava-nimeSa-kSaNa-kASThA-laghu-nADI (ghaTikA) muhUrta-prahara-dinarAta

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196 DI. jI. vediyA SAMBODHI pakSa-mAsa-Rtu ayana-saMvatsara A krame mAnavavarSanuM vibhAjana karavAmAM Ave che. mAnavavarSonA AdhAre devavarSanI gaNanA kalpavAmAM Ave che 1200 devavarSa ke 4,32,OOO mAnavavarSa no eka yuga kali mAnavAmAM Ave che. kalithI bamaNo dvApara, traNagaNo tretA ane cAragaNo satyayuga pachI 12000 devavarSa ke 7, 28,000 mAnavavarSanI caturtugI paraMparAne mahAyuga gaNyo che. 71 caturkaMganA varSo maLI eka manvantara thAya che. je 30, 67, 20, OOO mAnavavarSa barAbara che. pratyeka kalpamAM cauda manvantara Ave che. pacAsa kalpano eka parArdha ane be parArdhano eka mahAkalpa thAya che. mahAkalpa e brahmAnuM AyuSya che. brahmAnuM pUrNa AyuSya to kAlAtmA mahAkAlanI eka kSaNa che. pratyeka manvantaramAM manu, devatA, manuputro, indra ane saptarSi navAM thAya che. manvantaramAM viSNunA aMzAvatAra thAya che. manvantaraM manurdevA manuputrAH surezvaraH / / 28SatheMzAvatArazna : parvamucyate | (bhAga. 12715) pratyeka yugamAM dharmasaMsthAna, sAdhuonuM parimANa ane duSTonuM damana karavA viSNu satata prayatnazIla rahe che. manuonI cauda saMkhyA che. svAyaMbhuva, svarociSa, uttama, tAmasa, raivata ane cAkSuSa manu vyatIta thaI gayA che. vartamAnakALamAM vaivasvata manu che. temAM hAla aThThAvIsamo kaLiyuga cAlI rahyo che. sAvarNi, dakSasAvarNi, brahmasAvarNi, dharmasAvarNi rudrasAvarNi, devasAvarNi ane indra sAvarNi bhaviSyamAM thanArA manuo che. vaMzAnucarita- vibhinna vaMzomAM utpanna thayelA vyakti vizeSanA caritronuM varNana ja vaMzAnucarita che. 'vaMzAnurita teSAM vRtta vaMzadharAza' (bhAga 12.7.16). bhAgavatamAM IzAnukathA dvArA vaMzAnucarita paNa maLe che. purANomAM AkhyAno ane upAkhyAnonuM vistaraNa vaMzAnucarita dvArA maLe che. purANonuM parivardhana karavA AvAM caritro upakAraka banyAM che. AkhyAno ane upAkhyAnonuM saMrakSaNa lokomAM ke loka sAhityamAM pracalita gAthAo dvArA thayuM che. "thAtu pitRkRthivI prakRtinItayaH' pitR pRthivI vagere sAthe saMbaMdhita gIto teno AdhAra che 'thA pitRkRthivIprakRtinItaH | gIti ke gAthAmAM to vibhinna paraMparAomAM vibhinna vyaktio dvArA saMvAda rUpe vibhinna viSayonuM jJAna surakSita rAkhavAmAM AvyuM che. upAkhyAno ke AkhyAnono saMbaMdha gAthAo sAthe che. rAmAyaNa, mahAbhArata itihAsa ane purANomAM aneka sthAnoe gAthAono saMdarbha maLe che. rAmAyaNa mahAbhArata ane purANomAM vaMzAnucaritano parama AdhAra nArAzaMsI gAthAo che. AvI nArAzasI gAthAo atharvavedanA samayathI pracalita che. 23 AvI gAthAo to lokasAhityanI parama deNagI che. AkhyAnomAM purANakAranI cAkSuSa pratyakSatA apekSita che. (svayaM dRSTArthathama prAdurathina vadhA:) jyAre upAkhyAnamAM AvI cAkSuSaprayatA apekSita nathI. karNopakarNakathAjJAnanI prApti ja apekSita che. (kRtArthathanupALA pravakSate I)

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197 Vol. XXX, 2006 mahApurANanI vibhAvanA ane bhAgavata purANa purANanA paribRhaNamAM gAthA, AkhyAna ane upAkhyAna parama upakAraka manAya che.* prAcIna kALathI ja purANomAM samAvAyelAM gAthA, AkhyAna ane upAkhyAnano saMbaMdha pradhAnatayA vaMzAnucarita sAthe che. padmapurANa to dharmanirNaya mATe purANane atiAvazyaka gaNe che. 25 A mATe kalpazuddhi mukhya che. kalpazuddhimAM zrAddhakalpa vagereno nirNaya thAya che. (5zuddhatu zraddhAstatiniya: I) vaMzAnucaritamAM caritro dvArA dharma banAvavAnuM pradhAna lakSya che. lokasaMgraha mATe A ati Avazyaka che. vyakti ke samAjanA utthAna mATe dharma anivArya che. tethI purANomAM dharmazAstrIya carcA yathAsthAne maLe che. vyakti ane samAjanA utthAna, dharmasaMsthApana ke parama puruSArthanI siddhi, vyavahAra ane paramArtha vacce saMvAditA, svaniSThA ane paraniSThAnI daSTie A caritronuM mUlyAMkana thAya che. A saMdarbhe itihAsanI bhAratIya vibhAvanA caturvidha puruSArthanI siddhinuM ane tenI viphalatAthI vyaktinuM patana itihAsa ane purANanuM parama lakSya darzAve che. A saMdarbhamAM purANa ane itihAsamAM samAjazAstrIya dRSTikoNa jovA maLe che. vyakti ke samAjanA utthAna mATe vividha vidyAo ke kalAo jJAna Avazyaka che. AthI ja purANakAroe purANomAM aneka vidyAo ane kaLAono samAveza karyo che. vrata, dAna, yajJa vagerenuM purANomAM nirUpaNa paNa A ja hetuthI thayeluM che. matsyapurANe dAnadharma, zrAddhakalpa, varNAzrama vibhAga, devatAonI pratiSThA vagere, iSTa-ApUrti (loka kalyANanAM kAryo uparAMta pRthvI upara je koI bhinna bhinna vaNya viSaya che. te badhAM purANomAM samAvAyAM che. agnipurANa, bhaviSyapurANa, viSNudharmottara vagere purANa AnAM udAharaNa che. skaMda ane padmapurANa bhUvinyAsa ke bhogolika varNanI dRSTie to vadhu mahattva dharAve che. purANomAM bhAgavatanuM viziSTasthAna che. nAbhikjhabamAMthI brahmA pragaTa thayA tethI brahma ane padma vikhyAta purANa thayAM, brahmA ja 'mAtmA vai putranAmati' nyAye " viSNu che. te ja brahmavaivarta che. brahmano vivarta ja "brahmAMDa che. brahmAMDa ke brahmanA khaMDanA be bhAga thatAM "vAyu utpanna thayo temAM je 'pu' hatuM. temAM matsya, kUrma ane varAha anukrame utpanna thayA. narasiMhe bhUmine nivAsa yogya banAvI vAmane virATa thaI brahmAMDano vyApa mApyo. paNa samagra brahmAMDa eka liMganA svarUpe maLyuM. te badhuM mULe skanda ane agnitattvamaya che. te tattvane garuDe prayatna karatAM bhagavAnanI kRpAthI bhAgavata bhagavasaMbaMdhI jJAna maLI zake che. ane Adi, madhya ane aMtamAM harinuM jJAna maLe che.20 kauTilya arthazAstramAM purANanAM pAMca lakSaNo A prayANa batAvyAM che - sRSTi, pravRtti, saMhAra dharma ane mokSa. 29 bhAgavatakAre purANamAM pAMca lakSaNo uparAMta bIjo pAMca lakSaNo kalpI purANane dazalakSaNAtmaka

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198 DI. jI. vediyA SAMBODHI gaNAvyuM che. A pramANe purANanAM sarga, visarga, vRtti, rakSA, antara-manvantara, vaMza, vaMzAnucarita saMsthA, hetu ane apAzraya athavA sarga, visarga, sthAna, poSaNa, Uti, manvantara, IzAnukathA nirodha ane mukti lakSaNo che. A lakSaNonI gaNAnAmAM kevaLa zAbdika bheda che. sarga-visarga samAna che. sthAna-vRtti, Uti-hetu, manvantara-antara, IzAnukathA-vaMza, vaMzAnucarita, nirodha-saMsthA, mukti saMsthA (Atmattika pralaya), Azraya - apAzraya che. Ama kevaLa zAbdika bheda ja che. sarga - sarjana-sarganuM lakSaNa pUrvavat che. visarga - sthUla jagatanA badhA padArthonI utpatti ja visarga che. je bIjathI carAcara bIjA karmavAsanAone lIdhe thAya che. A pralaya nathI. "visa: visRSTi' na tu vaiparIna sRSTi vI pralaya: ' bIjA lakSaNa visarga A paramAtmAnA aNu-paramANuthI mahatuM tattvaparyata svarUpa banAvAyuM che. sargamAM brahmanI icchA ane visargamAM karmavAsanAkAraNabhUta che. bhAgavatano Akho trIjo skaMdha ane cothA skaMdhano keTalAka bhAga visarga sAthe saMbaMdhita che. vRtti- jaMgama jagatanA jIvananA nivRttinuM sAdhana te "vRtti che. 33 sthAna-sthiti paramAtmA "sarvatomayaH pumana' che. paramAtmAnA sthiti vaikuMTha vijaya che.34 bhAgavatanA trIjA skaMdhano prathama adhyAya ane AThamA skaMdhamAM maLatuM bhuvanakoSanuM varNana pAcamA skaMdhamAM caramasthiti prApta kare che. bhUlokanI upara bhuvaH, svaru, maha, jana tapa ane satyaloka pRthvIthI AraMbhI sAta Urdhvaloka che pRthvInI nIce sAta ke ATha adhauloka che. aMtarikSamAM jayotizcakra che. purANomAM catudrIpA ke saptadvIpA vasumatInI kalpanA karavAmAM AvI che padmapurANa, skaMdapurANa vageremAM bhUgoLa ane khagoLanuM varNana vistArathI maLe che. sthalapurANa ane tIrthamAhAbhyono janma AmAMthI thayo che. jJAti purANomAM paNa vibhinna sthAnonuM varNana maLe che. vRtti - sthitino saMbaMdha AjIvikA sAthe paNa che. rakSA - dharmanI rakSA dvArA pratyeka yugamAM vizvane sArI rIte calAvavA. paramAtmAe avatAro dhAraNa karyA che. 35 aMtara-manvantara, vaMza ane vaMzAnucaritanAM lakSaNo pUrvavat che. manvantara ane IzAnukathA bhAgavatapurANamAM vigate varNavAyAM che. saMsthA - pratisarga ke pralaya che. hetu - hetuane Utino bhAva eka ja che. avidyAthI prerAyelo jIva karmo kare che. 37 svakIya adekhanA lIdhe nitya vizvasRSTi ke vizvapralayanuM nimitta bane che. Uti zubhAzubha karmavAsanA che. bhAgavatanA sAtamA skaMdhamAM sarvAsanA ane agiyAramA skaMdhamAM uttama mAnavadharmanuM nirUpaNa maLe che. poSaNa - paramAtmAnI mAtRvat kRpA te poSaNa che te ja puSTi che. te paramAtmAnI icchA upara

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Vol. XXX, 2006 mahApurANanI vibhAvanA ane bhAgavata purANa 199 AdhArita che.39 bhAgavatanA chaThThA skaMdhamAM ajAmila vagerenAM upAkhyAna AnAM udAharaNa rUpa che. zizupAlavadha, pUtanAvadha vageremAM bhagavAnanI ahetuka kRpA ja kAraNa bhUta che. nirodha - nirodha "vilIna thavuM" arthamAM pratisarga ke pratisaMcara ke pralaya sAthe saMbaMdhita che. nitya, naimittika ane prAkRtika pralaya ja apekSita che. paraMtu AtyaMtika pralayanA arthamAM nirodha muktivAcaka che.40 paramAtmAnI yoganidrA paNa nirodha che. muktimAM jIvasvarUpano nirodha thAya che. ane jIva sva-rUpa sthiti prApta kare che. bhAgavatanA dazama skaMdhamAM nirodhanuM nirUpaNa thayuM che.* Azraya - brahma ke paramAtmA ja jIvono AdhAra apAzraya ke Azraya che. bAramA skaMdhamAM AzrayanuM nirUpaNa thayuM che. jIvonI saMcAra dazA ane tenuM bAdhaka adhiSThAna brahma ja che.42 bhAgavatakAre bhAgavatamAM ja dazama lakSaNanuM mahattva batAvatAM kahyuM che ke, "dazama lakSaNanI vizuddhi mATe ja nava lakSaNo ApyAM che. sRSTi-pralaya athavA viSaya pratIti ane teno abhAva jene pratIta thAya che te ja parabrahma paramAtmA ja Azraya che.* daza lakSaNothI parama puruSArtha-mokSanI siddhi ja mahApurANonuM lakSya che. bopadeva bhAgavatAnukramaNI harilIlAmRtamAM bhAgavatanA dazalakSaNa batAve che. prathama skaMdhamAM vaktA ane zrotAnAM lakSaNa batAvAyAM che. bIjA skaMdhamAM zravaNa viSayaka AnuSaMgika viSayanuM nirUpaNa thayuM che. trIjA skaMdhamAM sarga, cothA skaMdhamAM visarga, pAMcamA skaMdhamAM sthiti, chaThThA skaMdhamAM poSaNa, sAtamA skaMdhamAM manvantara, AThamA skaMdhamAM Uti, navamA skaMdhamAM IzAnukathA, dazama skaMdhamAM nirodha, agiyAramA skaMdhamAM mukti ane bAramA skaMdhamAM AzrayanuM nirUpaNa karavAmAM AvyuM che. prathama babbe skaMdha paga ane baMne jaMghA che. pAMcamo aMdha kaTi, chaThTho skaMdha guhya, sAtamo udara, AThamo hRdaya, navamo hAtha, dazama skaMdha mukha, agiyAramo skaMdha lalATa ane bAramo skaMdha to mastaka che. keTalAka dazama skaMdhane bhAgavAnanuM hRdaya mAne che. bhAgavatanA mate daza lakSaNAtmaka purANa ja purANa che. temAM pAMca lakSaNo hoya to alpa ane dazalakSaNa hoya to mahApurANa kahevAya che.45 kyAreka bhAgavata purANa ke upapurANa kahevAmAM AvyuM che paraMtu bhAgavatamAM maLatAM dazalakSaNo anusAra bhAgavata eka mahApurANa che. zrImad bhAgavatanI mAphaka devI bhAgavatane paNa zAkta mahApurANa kahevAmAM Ave che. DaoN. vI. rAdhavanuM AdipurANa ke bhuzuMDi rAmAyaNane rAma bhAgavata kahe che. A traNe bhAgavata mahApurANo che. zivasaMhitAne paNa zivamahApurANa kahevAmAM Ave che. paNa te eka purANa saMhitA che. jemAM gAyatrIthI AraMbha, vRtravadha, hayagrIva vadhe ane brahmavidyA AdinuM vivaraNa che te

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200 DI. jI. vediyA SAMBODHI bhAgavata che.47 matsyapurANa ane vAmanapurANane paNa A lakSaNothI bhAgavata kahevA keTalAka prerAyA che. 'bhAgavata' lakSaNa zrImadbhAgavata ane devI bhAgavatane sArI rIte lAgu paDe che. devI bhAgavata ane bhuzuMDirAmAyaNa bhAgavatanI pachI racAyelAM che. baMnemAM anukrame bhAgavatanI kathA ke nirUpaNa paddhatine anusarI zAktAnusArI ke rAmAnusArI anukaraNa karavAmAM AvyuM che. kAlikApurANano Adisrota paNa bhAgavata purANa manAyuM che. 49 bhAgavata purANamAM devI bhAgavatano ullekha nathI. Ama bhAgavata ja Adi mahApurANa che. bhAgavatanAM dazalakSaNo ja bhAgavatane anya purANo karatAM viziSTa sthAna Ape che. A vaizisya bhAgavatanI vicAradhArAnA AdisrotamAMthI maLI che. paraMparA pramANe to vyAsajI ja bhAgavatakAra che. temane badhAM purANonI racanA pachI bhAgavatanI racanA karatAM parama zAMti thaI hovAnuM kahevAya che. rAsananA mate purANonI traNa ke cAra paraMparAo che. sUta, maitreya ane pulasya temAM mukhya che. pulatye maitreyane viSNupurANa upadezya che. bhAgavatamAM brahmA-nArada, nArada-vyAsa, vyAsa-zukra, zuka-parIkSita, sUta-zaunakAdi RSigaNanI paraMparAmAM bhAgavatano paripoSa thayo che. alabata AvI paraMparA bhAgye ja aitihAsika mahattva dharAve che. bhAgavata' abhidhAna koI eka viziSTa purANanuM abhidhAna nathI. te eka paraMparA ghotita kare che. zrImadbhAgavata mahAparaMparA che. A paraMparAmAM bhakti yuvatInI sAthe jJAna ane vairAgya nAmanA be vRddha putra che. A bhakti dakSiNamAMthI AvI che. ajJAta bhAgavatakAra zukadevanA rUpe Ave che. A zuka AdaraNIya zreSTha bhakta che. bhAgavatamAM zukadeva ja mukhya vaktA che. zukadeva parama anAsakta, yogI ane bhakta che. zukadeva dvArA bhAgavatanI paraMparAno Adisrota cAlavAnI paraMparAmAM hovAnuM ahIM sUcavAyuM che. gItA, upaniSad ane bhinna bhinna upalabdha saMvAdAtmaka dArzanika paraMparAomAM maLatA jJAna ane vairAgya saMbaMdhita jJAnasrotonuM bhakti sAthe vyAse saMhitIkaraNa karyuM. A saMvAdI saMhitIkaraNanI AdhAra sAmagrI nArada dvArA maLI che. nArada satata pharatA rahetA hovAthI AvI sAmagrInuM sarvatomukhI svIkAra thaI zakyo che. sAMkhya ane zAMkara vedAnta - (advaita)no samanvaya thayo che. jaDabharatanI avadhUta dazA, agiyAramA skaMdhamAM jIvanmuktanuM nirUpaNa vagere dakSiNanI AlavAra paraMpAramAMthI AvelI bhakti sAthe vaNAI gayelAM che. dakSiNanI A bhaktino jJAna, vairAgya, sAMkhya advaita vedAnta vagere sAthe samanvaya batAvyo che. Ane lIdhe ja bhAgavatamAM pAMcane badale daza lakSaNa kalpAyAM che. bhaktino prAdhAnya ApavAthI karmamArgathI vimukha, jJAnamArgathI saMsArane nirarthaka mAnanArA janasamudAyane eka ja bhUmi upara sAthe lAvavAno A eka mahAprayatna che | muslimo ane anya bAhya prajAonAM AkramaNa ane jaina temaja bauddhone lIdhe janasamudAyamAM lupta thayelA varNabhedane dhArmika-sAmAjika sudhAraNa (socio-religious reformation) ne

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Vol. XXX, 2006 mahApurANanI vibhAvanA ane bhAgavata purANa 201 apanAvavAno eka saphaLa prayatna che. bhAgavatanI bhaktinA mArge saMcaranAra to "parama bhagavadIya banAvavAthI lokone eka chatra nIce lAvavAnuM kAma karyuM che. zAkto, tAMtriko ane rAmabhaktoe paNa A rAha apanAvyo che. sAthe sAthe aneka devavAdone mAnanArAone anyAzrayano bhaya batAvI zrIkRSNanA Azrita batAvyA che. AthI vibhinna purANomAM nirUpita avatArone svIkArI 'kRMAstu mAvAnuM svayam'nI kathA purANomAM bhAgavatano ja paramAzrayanI tarapha laI janAruM mahApurANa kahyuM che. daza lakSaNAtmaka purANo ke bhAgavatomAM kevaLa zrImadbhAgavata ja mahApurANa che." pAdaTIpa : 1. sarakhAvo 'sargazva pratisargazva vaMzyAmanvantarANi ca / sarvekyUteSu zyane vaMzAnurita va vat II (vi.pu. 3-6-25) sargazvapratisargazva vaMzamanvantarasya ca / vaMzAnuritAzva mIznamahipachaK. (agri 1.14) sargazva pratisargazva vaMzo manvantarANi ca / vaMsthAnurita vaiva purA pazcanakSaNam II (amarakoSa 1.1.65) 2. Rgvada, 3.54.9, 3-...6, 1 130. rU. purA+hyu+taDAma no abhAva (pA. 2.2.46, 4-rU.2.5.) 4. yAska, nirukta. 3.4.19. 5. atharvaveda, 11-7. 24, 15.6.12. 6. za.bA.. vovAsthatihAsapurA......(21.6-6-8), tihAsa purANam (24-6.20.6) 7. "tihAsaH sandhAratAH saTRITI:' (gopatha brahmaNa nArA10) panna vena nimimata saIveTuM ziva vemasurakSitihAsaveTuM pujanavem (go. 1-1-10) 1. "No question is more intriguing and more difficult of solution than the determination of the age of the Puranas. (Purana Index, vol. I. 1951. Ints. P.VI) 8. "The Puranas undoubtedly reach back to great antiquity and are rooted in veedic literature." (history of Indian Literarure. VI. p.518) 10. "There are reasons for holding that Puranas existed in the 4th century B.C. (JRAS 1911 p. 245), and Early history of India p.23), and cf. vaidya c.v. 'The Puranas were reconstructed about 400 A.D. [Hisitory of Sanskrit Literature Vol. I p.6]. 'The Principal Puranas seem to have been edited in their present from during the Gupta Period (The Early History of India from 600 B.C. to the Mohamedon confquest. p.10]. Vayu Purana, visnu Purana, Matsya Purana and Brahmanda Purana - The date of the redaction of these four works cannot be very far removed from 500 A.D. [Early Histoy of India, P.20 13. Thus the Puranas, like the Mahabharava, have under gone a complete tranformation" 11. 12.

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202 DI. jI. vediyA SAMBODHI [The cambridge History of India, Vol I. p. 166]. 14. (1) I.sa. 1300 (bopadeva) Wilson-visnupurana p.1] Cole brook Miscallaneous Essays, vol, II p. 94, Burneff, The Philosoply of the Bhagavata, p. XII; Carpenter, Theism in Medieval India p. 81. (2) I.sa. pU. 976 Dr. D.R. Mankanda, Puranic chronology. P.X (3) Eel4 asi. Dasguplta, A History of Indian philosoply Vol. IV p.1; witernitz HIL. pp. 555-6] (4) navamo saiko. Dr. Radhakrisnan, Indian Philosoplay vol. I[ p.667. phAryuTara An out line of Religious literature in India p.233 durgAzaMkara zAstrI, purANa vivecana pR. 207. (5) AThamA-navamo saiko. The phisosophy srimad Bhagvata p. VIII (EUR) 981 Sl. Dr. Hazra, new Indion Antiquary vol I pp. 523-4 (7) caturthazataka DA~. vatadeva upAdhyAya purAvamarza pR. 147. 15. tRtIya zataka Dr. V.V. Diksuitar, Purana Index p. XXIX-XXX. 16. prAkRta sarga. (1) mahattattvasarga (bhAga. 3-10, 14), (2) ahaMkArasarga (bhAga. 3-10.15) 2.5.24), (3) bhUtasarga (bhAga. 3.10.15), (4) indriya sarga (bhAga. 3.10.16), (5) vaikArika sarga (1-10.16), 3.26 70,73, (6) tAmasa sarga (3.12.2) 17. vaikRtasarga (1) sthAvara pavadha (bhAga 3-10-18, 3.10.19), 3strotasa, tama:prAya (2) manta:parzava utaryam sarga aSTa viMzatividhA (rU-10-20), mAvo bhUtimaso, prAgajJA, (3) manuSya (rU.20.ra5), snoDadhi*:, Y=para: TuH su9mAnitaH arvA strotasa: 18. prAkRta-vaikRtasarga Teva, majura, pitR, dharva, apsarasa, yakSa-rAkSasa, vAraNa, bhUta, preta, pizIva, siddha, vidyAdhara, kinnara (rU.10.27, 28), raSTi-sajjA mAnasI smRSTi, dakSa pachI maithanI sRSTi. 19. naimittika pralaya - kalpanA aMte pUrNa ane manvantaranA aMte AMzika pralaya (bhAga. 1rAjAra,3,4) 20. prAkRtika pralaya - prakRtimAM lIna (bhAga. 1245.6) 21. nityapralaya-nirantara pralaya nidrAkAlIna (bhAga. 12435,36) 22. AtyaMtika pralaya svapravRttimokSa - mamAhisAdhana (dazama skaMdha) bhAga 12.423-28) puSTithI paNa jIva paramAtmAmAM laya pAme che. 23. atharva 15-1-6, vAtyakAMDa. 24. garAnaipAdhyAne thafma: nyUzuddhifmaH | purAsaMhitAmra pujArthavizAraH / viSNu pu. 3-6-16, vAyu 60-21, brahmAMDa 1-34-1). 25. pune dharmanirNaya: I (padma pu. 1-2-43) 26. mArthA mamIkSA/mupachAsamanvitam | upayuktaM kathAduyuktaM tamitihAsaM pracakSate / / 27. dAnadharmavidhiJcavai zrAddhakalpaJca zAzvatam / varNAzravibhAgaJca tatheSTApUrtasaMjJitam // devatAnAM pratiSThAdi yaccAnyadvidyate bhuvi / tatsarvaM vistareNa tvaM dharmaM vyAkhyAtumarhasi / / (matsya pu. 1 / 22 / 23)

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Vol. xxx, 2006 mahApurANanI vibhAvanA ane bhAgavata purANa 203 28. vede rAmAyaNe caiva purANe bhArate tathA / AdAvante ca madhye ca hariH sarvatra gIyate // (da. pu. 2 / 49) 29. sRSTipravRttisaMhAradharmamokSaprayojanam / brahmathivividhaigItaM purANaM paJcalakSaNam // (arthazA. 1 / 5) 30. atra sargo visargazva sthAnaM poSaNamUtayaH / manvantararezAnukathA nirodho mujhirAzrayaH // (bhAsa. 2.10-1) sargazvAda visargazva vRtI rakSAntarANi ca / vaMzo vaMzAnucaritaM saMsthA heturapAzrayaH / / (bhA. 12.7.8) 31. puruSAnugRhItAnAmeteSAM vAsanAmayaH / visargo'yaM samAhAro bIjAd bIjaM carAcaram // (bhA. 12-7-12) 32. visargaH pauruSaH smRtaH / / (bhAsa.2.10-3) 33. vRttirbhUtAnAM bhUtAnAM carANAmacarANi ca / / kRtA svena karmaNA tatra kAmAccodanayApi vA // (bhAga 12-7.13) 34. sthitivaikuNThavijayaH // (bhAsa. 2-10-4) 35. rakSA'cyutAvatArehA vizvasyAnu yuge yuge| tirya martyaSideveSu hanyante yaistrayIdviSaH / / (bhAga. 12-7.14) 36. vaMzAnucaritaM teSAM vRttaM vaMzadharAzva ye // (bhA. 12-7. 16) 37. heturjIvo'sya sargAderavidyA karmakArakaH / taM cAnazayinaM prAhakhyAkRtamutApare // (bhA. 12.7.18) 38. avyAtamutApare // (mena) 39. poSaNaM tadanugrahaH / (bhA. 2-10.4). sa2pAvo - yamevaiSa vRNute tena labhyaH / (kaTha 1-2-3, muM55 3-2-3) 40. yogazvittavRttinirodhaH (pA. yo| 1-2), abhyAsavairAgyAbhyAM tannirodhaH (pA.yo 1.2.12), nirodhastu lokavedavyApAranyAsaH (nA26 mastisUtra-8) 41. nirodho'syAnuzayanamAtmanaH svazaktijhiH (bhAga 1-6), mujhihitvA'nyathA rUpaM svarUpeNa vyavasthitiH // (bhAga.2 10-6) 42. bhena. 43. vyatirekAnvayo yasya jAgratsvapnasuSuptiSu / mAyAmayeSu tad brahma jIvavRttirapAzrayaH // (bhAga 12-7-18) 43. dazamasya vizuddhayarthaM navAnAmiha lakSaNam // (bhAga. 2-10-3) 44. AbhAsazva nirodhazva yatazvAdhyavasIyate / sa AzrayaH paraM brahma paramAtmeti zabdyate // (bhA. 2.10-7) 45. dazabhirlakSaNairyuktaM purANaM tadvido viduH kvacita paJcavidhaM prAharmahadalpavyavasthayA // (bhA. 12-7-10) 46. bhuzuNDirAmAyaNa khaNDa-1. upodghAta

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204 1. 7. vahiyA SAMBODHI 47. yatrAdhikRtya gAyatryAM varNyate dharmavistaraH / vRtrAsuravadhopetaM tad bhAgavatamiSyate // (matsya pu. 52-20) hadagrIva brahmavidyA yatra vRtravadhastathA / gAyatryA ca samArambhastad vai bhAgavataM viduH // (purANavimarza) 48. devIbhAgavatasya tatra bhAgavataM puNyaM paJcame vedasaMmitam iti (1) prathamAdhyAyasthavacanenA'STAdazamahApurANeSu paJcamamidaM purANamiti svasya mahApurANatvaM bodhayataH kathamanyapurANamupa purANatvaM bodhayet / (devIbhAgavata-nIlakaNTha) TIkArambhe / (2) devIbhAgavatameva mahApurANamiti (mena) 49. hemAdrau kAlikApurANe - yadidaM kAlikArakhyaM tanmUlaM bhAgavataM smRtamiti vacanaM tadapi devIbhAgavatasyaiva mahApurANatvaM bodhayati / (devIbhAgavata-nIlakaNTha: TIkArambhe / ) 40. Rapson, Cambridge History of India, vol. I P.30.

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"mallikAmakarandamAM arthaprakRti paMcaka bhAIlAlabhAI jI. paTela rAmacandrasUri kalikAlasarvajJa AcArya hemacaMdrasUri (I. sa. 1089-1173) nA paTTaziSya hatA. kavie "mallikAmakarandara nATakanI prastAvanAmAM potAnI thoDI mAhitI ApI che. A uparAMta nATyazAstrane lagatA "nATyadarpaNa' nAmanA graMthanuM emanuM ane emanA gurubhAI guNacandra sUri sAthenuM sahakartRtva savizeSa prasiddha che. temanI zIdhra kAvya lakhavAnI kalAthI prasanna thaI mahArAjA siddharAja jayasiMhae temane "kavi kaTAramallInI upAdhi ApI hatI. teo potAne zataprabaMdhakartA tarIke oLakhAve che. jo ke vartamAnamAM to temanA 38 graMtho ja maLatA hovAthI bAkInA lupta thayelA hovAnuM mAnavAmAM Ave che. temano janma I. sa. 1100 AsapAsa thayAnuM manAya che. | mallikAmakaranda nATaka zRMgAra rasapradhAna kRti che. tethI nATakanA aMte kAma nAmanA puruSArthanI siddhi thayelI che. nAyaka makarandano kAma nAmanA puruSArthanA phaLa upara adhikAra che. mallikAmakarandamAM mallikA ane makarandanI praNayakathA (Love Story) AdhikArika kathAvastu che. chaThThA aMkamAM mallikA ane makarandanuM subhaga milana siddha thayuM che. te arthaprakRtinuM kArya ane nATakanuM aMtima lakSya che. kavi rAmacandranA "mallikAmakaranda nATakamAM arthaprakRti tAravavAno A lekhano Azaya che. satkAvyanA sevanathI caturvarga, kalAmAM vicakSaNatA, kIrti ane prIti prApta thatAM hovAnuM bhAmaha batAve che. dhanaMjaya nATyamAM eka ke ekathI vadhu puruSArthanI siddhi svIkAre che." badhA ja alaMkArazAstrIo puruSArthanA phaLa upara adhikAra dharAvanArane adhikArI ke nATaka kahe che. te suvidita che. A phaLa tarapha dorI janAra vastunuM bhautika vibhAjana te arthaprakRti, te vastu saMkalanAnuM bAhyAMga che.' arthaprakRti paMcaka: artha eTale vastu ane tenA vikAsanAM sopAno te arthaprakRti. bharatamuni Adi AcAryoe vastumAM anya pAMca tattvono samAveza karyo che. je arthaprakRtinA nAmathI oLakhAya che. jenAthI prayojananI siddhino hetu rahelo che. prayojana athavA vastunA phaLanA arthano ullekha karavAmAM

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206 DI. jI. vediyA SAMBODHI Avyo che. nAyakane phaLaprAptimAM sahAyabhUta thanArAM tattvone "arthaprakRtti' kahevAmAM Ave che. artha eTale vastu. vastu vikAsanI prakRti, AcArya dhanaMjaye arthaprakRtinI vyAkhyA ApI nathI. paraMtu dazarUpakanA vRttikAra dhanike ene "prayoganavihetava:' eTale ke, prayojananI prAptimAM kAraNabhUta tattvo tarIke oLakhAvyA che. artha prakRtinA pAMca prakAro A pramANe che. (1) bIja, (2) bindu, (3) patAkA, (4) prakarI ane (5) kArya. (1) bIja - dharma, artha tathA kAmanA itivRttAMzane vidvAno "bIja' kahe che. je itivRttanuM phaLa che. tene trivarga (dharma, artha, kAma) kahevAmAM Ave che. je rUpakanA prAraMbhamAM nirdiSTa hoya che, ane AgaLa jatAM aneka prakArano vistAra pAme che tathA je mukhya phaLa trivarganuM sAdhaka hoya che. tene bIja' kahevAmAM Ave che. nAyakAdinA bhedathI teno ghaNA prakAre vistAra thAya che. je pramANe vAveluM bIja zAkhA, puSpAdithI aMkurita tathA pallavita thaIne mahAna vRkSanuM rUpa dhAraNa kare che. te ja pramANe mitrAdirUpa nAyaka aMtamAM phaLane prApta kare che. "veLasaMhAra' nATakamAM "satvakSA:' ityAdi udAharaNane "bIja kahevAmAM Ave che.10 ahIM mallikAmakaranda rUpakano prakAra "prakaraNa' hovAthI ane A kRti zRMgArarasa pradhAna che, tethI nATakanA aMte kAma nAmanA puruSArthanI siddhi ja hoya te svAbhAvika che. - A nATakanA prathama aMkamAM nAyaka makaranda nAyikA mallikAne phAMsAmAMthI bacAve che. ane baMne Akasmika rIte prathama najare ja premamAM paDe che. (Love at first sight) ane potAnI prathama mulAkAtanI yAdarUpe yuvati (nAyikA-mallikA) potAnA kAnanI kaDIo bheTa Ape che. 1 nAyaka makaranda mallikAnA kuMDaLane svIkAryA pachI te jugArIothI bacavA chupAI jAya che. ane mallikAne AvatIkAle madhyarAtrie Aja sthaLe sAthe maLIzuM. ema kahIne pAchalA daravAjethI svabhuvanamAM javAnuM kahe che Ama ahI mukhyaphaLa kAmanAmanA puruSArthanI prApti mATe upAya viSayaka utsukatA tathA tene anurUpa vyApAra che. Ama ahIM "bIja' nAmanI arthaprakRtti daSTigocara thAya che. (2) bindu :- AcArya kohalanA matAnusAra bIjanA avAjora phaLonA, pradhAna phaLo vicchinna thaI javA para te phaLanuM vicchedaka hetu 'bindu' kahevAya che. je prakAre pANImAM telanuM biMdu phlAI jAya che. te ja prakAre A biMdu paNa itivRttane AcchAdita karI de che. 14 mAna tathA vipatti bhedathI 'biMdu vidvAno dvArA be prakAranuM darzAvavAmAM AvyuM che. krodhathI "mAnaja' biMdu thAya che. ane zokathI vipattija bindu thAya che. 'tAkSAgRhAtatta' ityAdi udAharaNamAM "biMdunuM sAmAnya lakSaNa baMdha bese che.

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Vol. XXX, 2006 "mallikAmakarandamAM arthaprakRti paMcaka" 207 vicchinna thaI gayelA kathApravAhane bindu joDIne AgaLa vadhAre che. "ratnAvatI' nATikAmAM kAmadevanI pUjA eka avAjora vRtta che. te samApta thaI javAthI kathA eka prakAre vicchinna thaI jAya che. kathAne zRMkhalAbaddha karavAnA uddezyathI cAraNa rAjA udayananA AgamananI sUcanA Ape che. ahIM sAgarikAnA rUpamAM rahelI ratnAvalI kahe che ke, "zuM A ja rAjA udayana che. jenA mATe pitAjIe mane ApI dIdhI." AnAthI vRttanI zRMkhalA baMdhAya che. rAmacandra-guNacandra potAnA "nATyadarpaNa" mAM bIjanA cAra prakAra batAve che. 15 mallikAmakarandanA bIjA aMkamAM makaranda ane mallikAnuM milana thAya che tyAM mallikA makarandane kahe che ke "huM lagna karIza to tArI sAthe ja nahi to kuMvArI rahIza" tyAra pachI mallikAnA apaharaNane rokavAmAM asaphaLa nivaDelA makarandane have AgaLanA aMkamAM potAnA pati vaizravaNane mULa sthitimAM lAvavA badala manoramA makarandanI potAnA prANanA bhoge sahAyatA karavAnI che. tenuM 'bIja" ahIM jovA maLe che. A rIte saMkSepamAM AgaLanA aMkanI kathAnuM sUcana hovAthI aMkanA aMtamAM Apela zloka" mAM 'bindu jovA maLe che. Ama ahI A zlokamAM jaNAvAyuM che ke dhana vagara kAminI-strInI prApti nathI ane je dhanathI paNa sAdhya nathI tyAM kaMIka bIjo vicAra karavo joIe. A zlokane nepathyamAM rahelo citrAMgada uccAre che. te mallikAnI prApti mATe Ama vicAre che. parantu A zloka parathI makaranda vize paNa vicArI zakAya. (3) patAkA :- AdhikArika kathAnI sAthe lagabhaga aMta sudhI cAlanArI kathAne "patAkA' kahe che. u. dA. tarIke rAmAyaNamAM rAmakathAnI sAthe lagabhaga aMta sudhI cAlanArI sugrIvanI kathA "patAkA' kahevAya che. mallikAmakaranda nATakanuM kathAnaka kavi kalpita che. mallikA ane makaraMda ke je madhyama varganA che, ke jemano prema vividha muzkelIo upara vijaya meLave che. tevA yugo jUnA vArtAlApa upara AdhArita che. te A baMnnenA premanI kathA A rUpakanuM mukhya ke AdhikArika kathA vastu che. kavie mukhya kathAnA vikAsamAM vaizravaNa ane manoramAnI patAkA kathA Apela che. (4) prakarI :- vacce ja samApta thanArI kathAne "prakarI' kahe che. prakarI jhabukatI vIjaLI jevI hoya che. tenuM kSaNika astitva hovA chatAM te dUrogAmI asaro sarje che. ahIM mallikAmakarandamAM gaMdhamUSikAne prakarI pAtra tarIke varNavela che. AdhArabhedane kAraNe prakarI kathAnA traNa prakAra paDe che.17 1. prakhyAta. 2. utpAdya ane 3. mizra prakhyAta kathA :- jeno AdhAra itihAsa, purANa ke janazruti hoya tene prakhyAta kathA kahe che. utpAdya kathA :- nATyakAranI potAnI kalpanAnI kathAne utpAdya kahe che. mizra kathA :- jemAM itihAsa ane kalpanAnuM mizraNa hoya che. tene mizra kathA kahe che.

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208 DI. jI. vediyA SAMBODHI (5) kArya - kArya nAmanI arthaprakRtinA svarUpa aMge paNa vidvAnomAM vividha mato pravarte che. ApaNe AgaLa joyuM tema arthaprakRttio e prayojanasiddhinAM kAraNo che. have je pote kArya hoya te kAraNa kevI rIte hoI zake? jo kAryane ApaNe arthaprakRti gaNatA hoIe to ene kAraNa gaNavuM paDe kArya e pote sAdhya athavA phaLa hovAthI te pote ja tenuM kAraNa kevI rIte hoI zake evo saMdeha svAbhAvika rIte ja janme che. jo ke A virodhAbhAsa ApaNe e rIte dUra karI zakIe ke kArya e nAyakanI phaLa sAdhanAnuM mukhya cAlaka baLa che. ane te rIte te prayojana siddhino hetu banI zake che. dazarUpaka kArane mate kArya trivarga che A traNa varga te mAnava jIvananA traNa puruSArtho, nAyaka dharma, artha ke kAma e traNamAMthI koI eka be ke traNa puruSArthane lakSamAM rAkhIne kArya kare che. tethI te traNa puruSArtha kAryanuM kAraNa che. sAhityadarpaNakArane mate rAmacaritanA kathAnakamAM rAvaNano vadha te kArya che Ane AdhAre ema kahI zakAya ke phaLa prAptinI pUrvano taddana najIkano banAva ke jemAMthI phaLa prApti sahaja bane te kArya che. dA. ta. rAvaNano vadha te sItA prApti phaLanuM kArya che. kAraNa ke rAvaNano vadha te sItA prApti barobara ja che. abhinavagupta ane nATyadarpaNakAra ne mate nAyakanAM zArIrika ke mAnasika sAdhano te kArya mallikAmakarandanA chaThThA aMkamAM kathAvastu nirvahaNa tarapha AgaLa vadhe che. aMkanI zarUAtamAM makaraMdanuM mRtyu darzAvIne gaMdhamUSikA nATakanA khalapAtrone barAbara ThasAve che ke mallikA - citrAMgada sAthe lagna karavA taiyAra che. sau prathama mallikAnA lagna yakSarAja sAthe karAvavAnA hoya che. jyAM pahelethI ja yakSarAjanI mUrtinI jagyAe makaraMdane goThavI devAmAM Avelo hoya che. citrAMgada yakSarAjanI mUrti uMcakIne mallikA sAthe yakSarAja nA lagna karAve che. ane lagnavidhi pUrI thatAM samagra yojanAne ughADI karavAmAM Ave che. Akhare citrAMgada paNa mallikAnA makaraMda sAthenA lagnane svIkAre che. potAnI mAtA caMdralekhA potAnI dikarI mallikAnA makaranda sAthenA lagnane Akhare svIkAre che. ane gaMdhamUSikA dvArA makarandane apAyela zubhAziSa sAthe A rUpakamAM nAyakanAyikAnuM milana - lagna thatuM hovAthI sukhAntamAM pariName che. ane ahIM kArya nAmanI avasthA siddha thAya che. pAH noMdha : 1. For a detailed account vide (i) L. B. Gandhi's Introduction in Sanskrit, pp. 22-39) to Nalavilasa, pub. in GOSas No. xxix, Baroda, 1926 and (ii) the Natyadarpana of Ramchandra and Gunachandra: A Criticalstudy (pp. 209-237) by Dr. K. H. Trivedi, pub. in l. d. Series as No. 9, Ahmedabad, 1966. 2. sUtradhAra :- vidyAtrayIsarganisarganadISNayetaso niHzeSacakravarticakra cUDAranAMzupujjapijjaritapAdapIThasya saptArNavIkUla

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Vol. xxx, 2006 "mallikAmakarandamAM arthaprakRti paMcaka 209 saDakrAnta kAntayazasaH zrImadAcArya hemacandra (sya) zilpeNa prabandhazatakAriNA rAmacandreNa viracitaM mallikA makarandA bhidhAnaM nATakaM nATayitavyam / (mallikAmakaranda Amukhe pR-2) rAmacandra-mallikAmakarandanATakam / , saMpAdaka : munirAja zrI puNyavijayajI / prakAzaka : lAlabhAI dalapatabhAI, bhAratIya saMskRti vidyAmaMdira ahamadAbAda - 9 / saMskaraNa : prathama, 1993 3. kRtiriyaM zrIhemacandrAcAryacaraNasuzruSAbhiratasya prabandha zatakartuH zrI rAmacandrasya / mallikAmakaranda nATaka bharatavAkyAnte pR 64 rAmacandraH mallikAmakaranda nATakam / saMpAdaka : munirAja zrI puNyavijayajI / prakAzaka : lAlabhAI dalapatabhAI, bhAratIya saMskRti vidyAmaMdira, ahamadAbAda - 9 / saMskaraNa : prathama 1993. 4. dharmArthakAmamokSeSu vaicakSaNyaM kalAsu ca / karoti kIrti prItiM ca sAdhukAvyaniSevaNam // (kAvyAlaMkAra 1 / 2) pR. 45, bhAmahaH kAvyAlaMkAra / saMpAdaka : DaoN. ramaNakumAra zarmA / prakAzaka : vidhAnidhI prakAzana, dillI / saMskaraNa : prathama I. 1994. kArya trivargastacchuddhamekAnekAnubandhi ca / (da. ru 1 / 16) pR. 25, dhanaMjaya : dazarupakam / saMpAdaka : DaoN. rAju (rAjezvara) zAstrI musalagAMvakara / prakAzaka : caukhambhA saMskRta bhavana, vArANasI / saMskaraNa : prathama vi. saM. 2057 adhikAra : phalasvAmyadhikArI ca tatprabhu : (da. ru. 1 / 12) pR. 19, dhanaMjaya : dazarUpakam / saMpAdaka : Do. rAju (rAjezvara) zAstrI musalagA~vakara / prakAzaka : caukhambhA saMskRta bhavana, vArANasI / saMskaraNa : prathama vi. saM. 2057 7. 1. bIjaM binduH patAkA ca prakarI kAryameva ca / arthaprakRtayaH paJca jJAtvA yojyA yathAvidhaH // (vizvanAtha sA. da. 6 / 64) pR. 352, vizvanAtha sAhityadarpaNa / saMpAdaka : AcArya kRSNamohana zAstrI / prakAzaka : caukhambhA saMskRta saMsthAna / saMskaraNa : paMcam vi. saM. 2053 2. bIja bindu patAkAprakarI kAryalakSaNaH / arthaprakRtayaH paJca tA etAH parikIrtitA : // (dhanaMjaya da. ru. 1 / 18) pR. 27 evama 28, dhanaMjaya : dazarupakam / saMpAdaka : DaoN. rAju (rAjezvara) zAstrI musalagA~vakara / prakAzaka : caukhambhA saMskRta bhavana, vArANasI / saMskaraNa : prathama vi.saM. 2057 bIjamasyetivRttAMza : trivargasyeritaM budhai : / phalaM yaditivRttasya sa trivarga itIrita : // (zAradAtanayaH bhA. pra. 7-151) pR. 296, zAradAtanayaH-bhAvapakAzaH / saMpAdaka : DaoN. madanamohana agravAla / prakAzaka : caukhambhA surabhAratI prakAzaka, vArANasI / saMskaraNa : dvitIya, I. 1983 upakSiptantu yatsvalpaM vistAraM yAtyanekadhA / heturyatsyAtrivargasya tadvIjamiti kathyate // (zAradAtanaya : bhA. pra. 7-152) pR. 296, zAradAtanayaH bhAvaprakAza / saMpAdaka : DaoN. madanamohana agravAla / prakAzaka : caukhambhA surabhAratI prakAzaka, vArANasI / saMskaraNa : dvitIya, I. 1983 10. bIjagya veNIsaMhAre satpakSA iti darzitam // (zAradAtanaya : bhA. pra. 7 - 153) 8.

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210 DI. jI. vediyA SAMBODHI pR. 296, zAradAtanaya:-bhAvaprakAza / saMpAdaka : DaoN. madanamohana agravAla / prakAzaka : caukhambhA sarabhAratI prakAzaka, vArANasI / saMskaraNa : dvitIya, I. 1983 11. yuvati - tataH ArAmasaDaTanAbhijJAnaM gRhANa me etata kuNDalayugalam / (mallikAmakaranda nATakam pR. 9) rAmacandra : mallikAmakaranda nATakam / saMpAdaka : munirAja zrI puNyavijayajI / prakAzaka : lAlabhAI dalapatabhAI bhAratIya saMskRta vidyAmaMdira, ahamadAbAda - 9 / saMskaraNa : prathama 1993 12. makarandaH vraja tvamupavanapAzcAtyadvAreNa svabhavanam / punarahaM prAta (dazva) satvayA nizItheDava gaveSaNIyaH / ajana pR. 9 13. phala pradhAne vicchinne bIjasyAvAntarai : phalai : / tasyA vicchedako hetu : bindurityAha kohalaH // (zAradAtanayaH bhA. pra. 7 - 154) pR. 297, zAradAtanayaH bhAvapakAza / saMpAdaka : DaoN. madanamohana agravAla / prakAzaka : caukhambhA surabhAratI prakAzaka, vArANasI / saMskaraNa : dvitIya, I. 1983 14. avAntarArthavicchede binduracchedakAraNam // (dhanaMjaya da. 3 1-17) pR. 27, dhanaMjayaH dazarupakam / saMpAdaka : DaoN. rAju (rAjezvara) zAstrI musalagAMvakara / prakAzaka : caukhambhA saMskRta bhavana, vArANasI / saMskaraNa : prathama vi. saM. 2057 15. rAmacandra - guNacandra nATyadarpaNa pR. 33, rAmacandra - guNacandra nATyadarpaNa / saMpAdaka : paMDita thAnezcandra upretii| prakAzaka : parimala pablikezansa, dillI / saMskaraNa : dvitIya I. - 1994. 16. tat tAvadAstAM kAminyo na yat sAdhyA dhanairvinA / dhanairapina yat sAdhyA tatra kiJjida vicintyatAm // (mallikAmakarandanATakam 4 : 20) pR. 40, rAmacandraH mallikakAmakarandanATakam / saMpAdaka : munirAja puNyavijayajI / prakAzaka : lAlabhAI dalapatabhAI, bhAratIya saMskRti vidyAmaMdira, ahamadAbAda, 9 / saMskaraNa : prathama, 1993 17. prAsaGgika pradezasya caritaM prakarI matA // (sA. da. 6/68) pR. 353, vizvanAtha sAhityadarpaNa / saMpAdaka : AcArya kRSNamohana zAstrI / prakAzaka : caukhambhA saMskRta saMsthAna / saMskaraNa : paMcam vi. saM. 2053 18. nATyadarpaNa - pR. 35 rAmacandra - guNacandra nATyadarpaNa / saMpAdaka : paMDita thAnezcandra upretI / prakAzaka : parimala pablikezansa, dillii| saMskaraNa : dvitIya I. 1994 19. puNye guNazca gotraM ca na puNyaM guNagotrayo : / tadvicArastataH puMsi puNyazAlini matsaraH // (6: 18) pR. 64 mallikAmakaranda nATaka bharatavAkyAnte pR. 64 rAmacandraH mallikAmakaranda nATakam / saMpAdaka : munirAja zrI puNyavijayajI / prakAzaka : lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmaMdira, ahamadAbAda - 9 / saMskaraNa : prathama 1993 . . .

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maitraka rAjA dhruvasena 2 jAnuM jesara dAnazAsana, valabhI saMvata 311 (I.sa. 630) bhAratI zelata valabhInA maitraka rAjA dhruvasena rajAnuM be patarAM upara kotareluM A dAnazAsana jesara (tA. sAvarakuMDalA, ji. bhAvanagara)nA pU. paMnyAsajI zrI pradyumnavijayajI mahArAja sAheba pAsethI lipivida sadgata zrI lakSmaNabhAI bhojakane mokalavAmAM AvyuM hatuM. teozrIe eno pATha vAMcI liyaMtara sAthenI nakala taiyAra karI hatI. sadgata DaoN. harivallabha bhAyANI sAheba dvArA lekhanA phoTogrApha uparathI pATha cakAsaNI ane noMdha taiyAra karI lekhanuM saMpAdana karavA A lekhanA lekhakane jaNAvAyuM hatuM. e anusAra dAnazAsanano pATha noMdha sAthe saMpAdita karI ahIM prastuta karavAmAM Avyo che. A dAnazAsana tAMbAnA be patarAM para kotareluM che. baMne patarAMone jovA mATe eka rAjamudrAnI chApavALI laMbagoLa kaDI ane bIjI sAdI goLa kaDI che. kAMsAnA daTTA uparanI rAjamudrAnI chApamAM uparanA ardhA bhAgamAM beThelA vRSabhanI AkRti ane enI nIcenA bhAgamAM zrIma: evuM maitrakakAlIna brAhmI lipimAM lakhANa che. banne patarAMonI aMdaranI bAju para lakhANa kotareluM che ane patarAMonI cAre bAjunI kinArI aMdaranA bhAgamAM vALelI che. tAmrapatra kadamAM 35.5 x 25.5 se.mI. che ane enuM kula vajana 4 ki. grA. ane 950 grAma che. pahelA patarA upara kula 23 paMkti ane bIjA patarA upara 22 paMkti maLI kula 45 paMkti kotarelI che. dareka paMktimAM akSaronI sarerAza saMkhyA 50 thI 54 nI che. dAnazAsananuM lakhANa maitrakakAlamAM prayojAtI zailInI brAhmI lipimAM kotareluM che. lekhano AraMbha dakSiNAvartI zaMkhanA AkAranA maMgalacihna ane svasti zabdathI karavAmAM Avyo che. lekhamAMnA akSaravinyAsanI keTalIka lAkSaNikatAo nIce pramANe che : 1. saMyukta vyaMjanomAM 6 pachI AvatA vyaMjanane bevaDAvavAnuM valaNa jovA maLe che; jemake mAnArnavopAnnitA" (paM. 2) paTAvajhaf (paM. 2), "mA" (paM. 4) "THIrtha (paM. 5), dhaH (paM. 15) dhurga" (. 16) pUrvasyA (pa. 36) "vandrA (pa. 39) vagere.

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212 bhAratI zelata SAMBODHI 2. 6 pachI AvatA mahAprANa vyaMjanane bevaDAvatI vakhate emAMnA pUrvaga vyaMjananI jagyAe eno alpaprANa vyaMjana prayojavAnuM valaNa; jemake "valtha" (paM. 5) udhArtha (paM. 6), dhanuddha (paM. 8), "pasthid (paM. 10), kauttirNa (paM. 14) niri (5. 27), "martha" (pR. 28), "sthita (paM. 31), "Anana (paM. 43) vagere. 3. 4 nI pahelAM AvatA anusvAranA sthAne Duno prayoga; jema ke rAnava" (pR. 3), va rna" (paM. 41) vagere. 4. keTalIka vAra hU ane 5-nI pahelAM visarganA sthAne AvatAM jihAmUlIya ane upappAnIya cihnono prayoga thayelo jovA maLe che. A dAnazAsanamAM kyAreka jillAmUlIya cihnano prayoga karavAmAM Avyo che; jemake nA " (pR.27), nakuM mu" (pR. 27), "bUita vAto [5]fpa (paM. 30), munnata Sata varSayata: (pa. 40) vagere. ahIM upappAnIyano prayoga karavAmAM Avyo nathI. 5. 3 no lopa darzAvatA avagraha cihnano upayoga thayo nathI; jema ke pApITho [...]. (5.17), vimAno[* pi (paM.23) vagere. zlokArdha ke zlokanA aMte virAmacihnano abhAva (pa. 42-44) 6. aMkacihno prAcIna saMkhyAdarzaka paddhati anusAra lakhAtAM, jema ke 300nuM cihna + 10nuM cihna + 1nuM cihna = 311 (paM. 45) dAnazAsana saMskRta bhASAmAM lakheluM che. purANokta traNa zloko sivAya bAkIno badho bhAga gadyamAM che. dAtA rAjavInA purogAmIonI ane dAtAnI potAnI prazasti ucca gadya zailImAM racAI che. lahiyAe kyAreka azuddha lakhyuM che, jema ke murtavAno ne badale "muparNavavAM (paM. 9), " ne badale " (paM. 19), mAniva ne badale "mAnava (5. 26), "mAnanuM ne badale mAna (paM. 32) vagere. prastuta dAnazAsana bhUmidAnane lagatuM che. e zrIvalabhImAMthI pharamAvavAmAM AvyuM che. (paM. 1). tyAra bAda dAtAnA maitraka vaMzanI ane enA purogAmI rAjAonI prazasti Ave che. maitraka lanA zrIbhaTArkathI zarU thayelA vaMzamAM (5. 1-3) zrIguhasena thayo (pa. 4-7). teno putra zrIdharasena (paM. 8-11), teno putra zrIzIlAditya dharmAditya (pR. 11-15), teno anuja zrIkharagraha (paM. 16-21), teno putra zrIdharasena (rajo) (paM. 22-25), teno anuja zrIdhruvasenabAlAditya (paM. 26-32) thayo, je A dAnano dAtA ane dAnazAsana pharamAvanAra che. A dhruvasena-bAlAditya sarvane vidita kare che ke mArAM mAtA-pitAnA puNyanI prApti mATe meM A dAna ApyuM che (pa. 32). tyAra bAda dAnanA pratigrahItA brAhmaNanuM nAma, enuM gotra,

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Vol. XXX, 2006 maitraka rAjA dhruvasena 2 jAnuM jesara dAnazAsana, vedanI zAkhA, enuM mULa nivAsasthAna, vagere vigato ApavAmAM AvI che sthANezvaramAMthI nIkaLIne maTasara gAmamAM vaselA kauzika gotranA, zukla yajurvedanI vAjasaneyI saMhitAnI mAdhyadina zAkhAnA brAhmaNa devazarmAnA putra brAhmaNa pratirUpane bhUmidAna ApavAmAM AvyuM hatuM. (paM. 33). 213 deyabhUminuM gAma surASTramAM osAtivoTasthalImAM AveluM pepyAvaTa gAma che. (paM. 34). A gAmanI pazcima sImAe kuTuMbI kuhuTanI 12 pAdAvarta jamInanA gherAvAvALI vaTa vApI che. pepyAvaTa gAmanI pUrva dizAmAM mahattara mizraNakanI mAlikInI vApI, dakSiNa dizAmAM guhadAsanI mAlikInI vApI, pazcima dizAmAM yamala vApI ane uttara dizAmAM vivIta gAma tarapha javAno rasto che. e ja gAmanI dakSiNa sImAmAM kuTuMbI nAgahRde kheDeluM so pAdAvartanA mApavALuM khetara che, jene deyabhUmi tarIke ApavAmAM AvyuM. A khetaranI sImAo A pramANe hatI : enI pUrva dizAmAM dintakanI mAlikInuM khetara, dakSiNa dizAmAM masAtI nadI, pazcima dizAmAM drAMgika mizraNakanuM khetara ane uttaramAM rAmasthalI hatI. A pramANe cAre bAjunA khUMTathI vizuddha vApI ane khetara dAnamAM ApyuM (paM. 35-37). A bhUmi udraMga (jamInadAra pAsethI vasUla karAtuM sAmaTuM mahesUla), uparikara (jamIna para mAlikI-haka na dharAvatA kheDUto para nAkhelo kara), dhAnyahiraNyAdeya (dhAnya ane hiraNyanA rUpamAM levAtuM mahesUla), bhUtavAta pratyAya (gAmamAM UpajelI ane AyAta karelI cIjo parano ka2), dazAparAdha (daza prakAranA aparAdho mATe levAto daMDa) ane utpadyamAnaviSTi (jarUra paDye veTha karAvavAno haka) sahita ApavAmAM AvI che. A dAna bhUmicchidra (paDatara jamInanI rUe tathA karamukta prakAre) nyAye zAzvata kAla mATe apAyuM hatuM ane putrapautrAdine enA bhogavaTAno haka hato (paM. 38-39). vaLI jaNAvavAmAM AvatuM ke dharmadAna anusAra pratigrahItA eno upabhoga kare, kheDe ke kheDAve athavA anyane soMpe to emAM koIe aMtarAya karavo nahIM (paM. 39-40). 'amArA vaMzanA ke anya bhAvi nRpoe aizvarya caMcaLa che, jIvana asthira che ane bhUmidAnanuM phaLa sarvane sAmAnya che ema mAnIne amArA A dAnane anumodana ApavuM ane enuM paripAlana karavuM (paM. 41-42). tyArabAda dAna ApavAthI ke enuM paripAlana karavAthI kevuM puNya maLe che ane ApeluM dAna laI levAthI kevuM pApa lAge che ene lagatA purANokta traNa zloka TAMkavAmAM AvyA che (paM. 4244). dAnazAsanano dUtaka sAmaMta zIlAditya che ane A zAsananuM lakhANa saMdhivigrahAdhikRta (saMdhi ane vigraha khAtAno adhikArI) ane divirapati (rAjyanA sarva lipikAro-lahiyAono uparI) vatrabhaTTIe karyuM che. aMte dAnanI miti (valabhI) saMvata 300 (+)10(+)1 = 311nI zrAvaNasudi 3nI ApelI che (paM. 44-45). A dAnazAsananA dAtA valabhInA maitraka vaMzanA rAjA dhruvasena 2jA bAlAditya che. vaMzasthApaka zrIbhaTArkathI dAtA rAjA sudhInI vaMzAvaLI nIce mujaba che.

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214 bhAratI zelata SAMBODHI senApati zrIbhaTArka (prAya: I.sa. 470-480) dharasena 1lo droNasiMha dhruvasena 1lo dharapaTTa (I.sa. 480-500) (I.sa. 500-pa20) (I.sa. pa20-550)(I.sa. 550-555) T guhasena (I.sa. 155-570) dharasena rajo (I.sa. 170-595) zIlAditya 1lo-dharmAditya (I.sa. 195-612) kharagraha 1lo (I.sa. 615-620) dharasena 3jo dhruvasena rajo (I.sa. 617-625) bAlAditya (I.sa. 25-643) dhruvasena rajAnA prastuta dAnazAsana sAthe atyAra sudhImAM 11 dAnazAsano upalabdha thayAM cheH prAptisthAna valabhI saMvata 1. boTAda (bhAvanagara ji.) va.saM. 310, Azvina vadi 5 2. jesara (bhAvanagara ji.) va.saM. 311, zrAvaNa zudi 3 va.saM. 312, jayeSTha zudi 7. va.saM. 313, jayeSTha zudi 10 gorasa (mahuvA tA., bhAvanagara ji.) va.saM. 313, zrAvaNa sudi 14 6. vaLA (bhAvanagara ji.) va.saM. 319 7. bhAmodrA moTA (bhAvanagara ji.) va.saM. 320, ASADha zu. - 8. nAgovA (ratalAma, ma.pra.) va.saM. 320, bhAdrapada va.5. 9. nAgovA" (ratalAma, ma.pra.) va.saM. 321, caitra vadi 3 10. mALIlA (amarelI ji.) va.saM. 323 11. vaLA (bhAvanagara ji.) 4

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Vol. XXX, 2006 maitraka rAjA dhruvasena 2 januM jesara dAnazAsana,... 215 A tAmrapatromAM va.saM. 310 thI 313 sudhInAM dAnapatro divirapati vatrabhaSTie lakhelAM che, jyAre va.saM. 320 thI va.saM. 323 sudhInAM dAnapatrono lekhaka vatrabhaTTino putra aMdabhaTa che. vi.saM. 310 thI va.saM. 319nAM dAnapatrono dUtaka sAmanta zIlAditya che jemAM va.saM. 313, jaye. su. 10 nAM tAmrapatronA dUtaka zIlAdityane rAjaputra kahyo che. A pahelAM dharasena 3 jAnA (valabhI) saM. 304 ane 305 nAM dAnazAsanomAM dUtaka zIlAdityane "rAjaputra sAmanta' kahyo che, AthI e (valabhI) saM. 305 ane 310 nI vacce "rAjaputra' maTI gayo hovo joIe. Ama dhruvasena rajAnAM va.saM. 310 thI saM. 319 sudhInAM bIjAM badhAM dAnazAsanomAM ene mAtra "sAmanta' kahyo che, jayAre vaccenA A eka dAnazAsanamAM ene "sAmanta'ne badale "rAjaputra' kahyo che, je spaSTataH - lekhakanI saratacUka lAge che. va.saM. 320 ane 321nA dAnapatronA dUtaka "rAjaputra kharagraha ane va.saM. 323nA dAnazAsananA dUtaka "rAjaputra dharasena' che. dAnazAsanamAM nirdiSTa sthaLo paikI devabhUminuM sthaLa pekhAvaTa e hAlanA bhAvanagara jillAnA sAvarakuMDalA tAlukAnuM piyAvA gAma hovAnuM jaNAya che. piyAvA e dAnazAsananA prAptisthaLa jesarathI pazcime lagabhaga 130 ki.mI. dUra che. A pekhAvaTa grAma je sthalImAM AveluM che te osAtivoTasthalI hAlanA sAvarakuMDalA tAlukAnA vAMziyALI sAthe baMdha bese che, je piyAvAthI uttara-pazcime lagabhaga 32 ki.mI. dUra che. uttara dizAmAM je vivIta gAmano rasto pasAra thato darzAvyo che te hAlanuM vA gAma saMbhavataH mAnI zakAya. bhASAkIya vyutpattinI daSTie baMdhabesatuM nathI chatAM piyAvAthI uttaramAM lagabhaga 20 ki.mI.nA raste che ane A gAmanI najIka hAla haThIlAnA TIMbA' tarIke oLakhAto prAcIna TIMbo, tyAM prAcIna nagarInA avazeSo, prAcIna vAva ane vArAhI devInuM sthAnaka Aje paNa che. gAmanI dakSiNe mandasAtI nadIno ullekha che, jenuM hAlanuM abhijJAna thaI zakatuM nathI. enI uttare Avela rAmasthalI A ja tAlukAnuM rAmagaDha hovAnuM jaNAya che. dAnano pratigrahItA brAhmaNa jayAM nivAsa karato hato te maTasara gAma hAlanuM sAvarakuMDalA tAlukAnuM maDhaDA hoya, je piyAvAthI dakSiNe 80-85 ki.mI. dUra jaNAya che. pazcima dizAmAM yamala vApI AvelI hovAno nirdeza che. A pUrve 1915mAM jesaramAMthI maitraka rAjA zIlAditya 3jAnAM (valabhI) saM. 357, dvitIya pauSa, vadi 4 (I.sa. 676)nAM tAmrapatra prApta thayAM hatAM. jenI 1916mAM DaoN. DI. Ara. bhAMDArakare noMdha lIdhI hatI (EI, Vol. XXI, p.210) ane Ara.DI. benarajIe prasiddha karyA che. (EI, Vol. XXII, p.114 ff). emAM sAmbadattanA putra brAhmaNa dIkSitane surASTramAM maDasarasthalImAM AvelA masara gAmamAM 25 pAdAvarta vistAravALI vAva dAnamAM ApI hovAnuM noMdhyuM che. zIlAditya 1lAnA valabhI) saM. 290 (I.sa. 609)nA DhAMkanA tAmrapatromAM yamala vApIno nirdeza che.11 dAnazAsanamAM ApelI bhUminuM mApa pAdaravartamAM jaNAvyuM che. eka pAdAvarta bhUmi eTale eka pAda (phUTa) lAMbo ne eka pAda pahoLo bhUmino TukaDo. A anusAra 100 pAdAvartanuM kSetra

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216 bhAratI zelata SAMBODHI eTale 10 x 100 = 10,000 corasa phUTanI jamIna evo artha thAya.12 dAnazAsananI miti (valabhI) saM. 311 zrAvaNa zudi 3 nI che. A mitie prAyaH I.sa. 630 nI 18 julAI hatI. ahIM tithi sAthe vAra Apelo na hoI aMgrejI tArIkhano cokkasa nirNaya karavo muzkela che. e samaye vikrama saMvatanuM 686muM varSa cAlatuM hatuM. pAdaTIpa: 1. Indian Antiquory, Vol. VI, pp. 12 ff; gi. va. AcArya (saMgrA.) "gujarAtanA aitihAsika lekho (guaile.), bhA.1, naM. 63 2. Journal of the Bombay Branch of the Royal Asiatic Society (JBBRAS.), N.S., Vol. I, p,69; guaile., bhA.1, naM. 64 3. "sAmIpya', pustaka 1 julAI, 1984), pR. 77 thI 4. JBBRAS, N.S. Vol. 1, p. 6; (guela.), bhA.1, naM. 65 5. gule., bhA. 1, naM. 66 6. JBBRAS, Vol. XX, p. 69; gumaile., bhA.1, naM. 67 7. Epigraphia Indica (E), Vol. (VI), p. 188; guaile., bhA.1, naM. 68 8. Ibid., Vol. (VIII), p. 194; guaile, bhA.1, naM. 69 C. Journal of Oriental Institute (JOI), Vol. X, pp. 123 ff; 10. JBBRAS., N.S., Vol. 1, pp. 45 f; guaile, bhA.1, naM. 98 11. IA., Vol, IX, pp. 238 f; HIG, Part I, no. 57. 92 J.F.Fleet, Corpus Inscriptionum Indicarum, Vol. III, Calcutta, 1888, p. 170, f. n. 4 93. L. D. Swamikannu Pillai, An Indian Ephemeris, Vol. I, Part I Table X, p. 222 (Reprint, Delhi, 1982)

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Vol. xxx, 2006 bhaitra saksena 2 nusa2 hAnazAsana,... 217 pataruM 1luM pATha 1. + svasti valabhItaH prasabhapraNatAmitrANAM maitrakANAmatulabalasampannamaNDalAbhogasaMsaktaprahArazatalabdha pratApAtpratApopa[-*] __ natadAnamAnAjavo pAjitAnurAgAdanuraktamaulabhRtazreNIbalAvAptarAjyazriyaH paramamAhezvara zrIbhaTArkAdavyavacchinnarA [-] ___ javazAnmAtApitRcaraNAravindapraNatipravidhautAzeSakalmaSazzaizavAtprabhRti khaDgadvitIyabAhureva samadaparagajaghaTAsphoTanaprakAzita [-*] 4. sattvanikaSastatprabhAvapraNatArAticUDAratnaprabhAsaMsaktapAdanakharazmisaGhatissakalasmRtipraNItamArgassamya kparipAlanaprajAhRda[-*] yaraJjanAnvartharAjazabdo rUpakAntisthairyagAmbhIryyabuddhisampadbhiH smarazazAGkAdrirAjodadhitridazagurudhanezAnatizayAnazzaraNAgatAbhayapradAnapa[-] ratayA tRNavadapAstAzeSasvakAryyaphalaprArthanAdhikArthapradAnAnanditavidvatsuhRtpraNayihRdayapAdacArIva sakalabhuvanamaNDalAbho[-*] 7. gapramodaH paramamAhezvaraH zrIguhasenastasya sutastatpAdanakhamayUkhasantAnavisRtajAhnavIjalaughaprakSAlitA zeSakalmaSaH praNayiza[-*] 8. tasahasropajIvyamAnasampadrUpalobhAdivAzritassarabhasamAbhigAmikairguNaissahajazaktizikSAvizeSavismA pitAkhiladhanurdharaH pratha[-*] manarapatisamatisRSTAnAmanupAlayitA dharmadAyAnAmapAkartA prajopaghAtakAriNAmupaplavAvAM(nAM) darzayitA zrIsarasvatyorekAdhi [-*] 10. vAsasya saDhatArAtipakSalakSmIparibhogadakSavikramo vikramopasaMprAptavimalapAthivazrIH paramamAhezvaraH zrIdharasenasta[-*] 11. sya sutastatpAdAnuddhyAtassakalajagadAnandanAtyadbhutaguNasamudayasthagitasamagradiGmaNDalassamarazata vijayazobhAsa[-*] 12. nAthamaNDalAgradyutibhAsuratarAnsapIThodUDhagurumanorathamahAbhAraH sarvavidyAparAparavibhAgAdhigamavimalamatira [-*] 13. pi sarvatassubhASitalavenApi sukhopapAdanIyaparitoSassamagralokAgAdhagAmbhIryyahRdayo [5*]pi sucaritAtizayasuvyaktapara[-*] 14. makalyANasvabhAvaH khilIbhUtakRtayuganRpatipathavizodhanAdhigatodagrakItirddhAnuparo [dho*] jjavalatarIkRtArtha sukhasampadupase[-*] 15. vAnirUDho dhAdityadvitIyanAmA paramamAhezvaraH zrIzIlAdityastasyAnujastatpAdAnuddhyAtaH svayamupendraguruNeva guru[-] + Symbol of Daksinavarti Sankha.

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bhAratI zelata SAMBODHI 16. NAtyAdaravatA samabhilaSaNIyAmapi rAjalakSmI skandhAsaktAM paramabhadra iva dhuryyastadAjJA sampAdanaikarasatayaivodvaha[-*] | khedasukharatibhyAmanAyAsitasattvasampattiH prabhAvasampadvazIkRtanRpatizataziroratnacchAyopagUDhapAdapITho [5*]pi parAvajJAbhi[-] mAnarasAnAliGgitamanovRttiH praNatimekAM parityajya prakhyAtapauruSAbhimAnairapyarAtibhiranAsAditapratikriyopAyaH kR[-*] tanikhilabhuvanAmodavimalaguNasaGhatiprasabhavighaTitasakalakalivilasitagatirnIcajanAdhirohibhira zeSairdopai(1)ranAmRSTA[-*] 20. tyunnatahRdayaH prakhyAtapauruSAstrakauzalAtizayagaNatithavipakSakSitipatilakSmIsvayaMgra(grA)haprakAzita pravIrapuruSaH prathama[-*] 21. saGkhyAdhigamaH paramamAhezvaraH zrIkharagrahastasya tanayastatpAdAnuddhyAtassakalavidyAdhigama vihitanikhilavidvajjanamana[ - *] 22. paritoSAtizayasattvasampadA tyAgaudAryeNa ca vigatAnusandhAnA za(sa)mAhitArAtipakSamanorathAkSa bhaGgassamyagu[-*] 23. palakSitAnekazAstrakalAlokacaritagahvaravibhAgo[s*]pi paramabhadraprakRtirakRtrimaprazrayavinayazobhAvibhUSaNassamara[-*] pataruM rahuM 24. [zatajayapatAkA]haraNapratyaloda[gra] bAhudaNDavidhvansitanikhilapratipakSadarpodayaH svadhanuH prabhAvapari bhUtAstrakauzalA[-*] 25. [bhimAnasakala] nRpatimaNDalAbhinanditazAsanaH paramamAhezvaraH zrIdharasenastasyAnujastatpAdanud dhyAtassaccari[-] 26. tAtizAyitasakalapUnarapatiratidussAdhAnAmapi prasAdhayitA viSayANAM mUrtimAnI(ni)va puruSakAra: parivRddhagu[-*] 27. NAnurAganirbharacitavRttibhirmanuriva svayamabhyupapannaH prakRtibhiradhigatakalAkalApa kAntimAnivRti heturakalaGka kumudanAthaH 28. prAjyapratApasthagitadigantarAlaH pradhvansitadhvAntarAzissatatAditassavitA prakRtibhyaH paraM pratyaya marthavantamatibahutithaprayojanA[-*] nubandhamAgamaparipUrNaM vidadhAnaH sandhivigrahasamAsanizcayanipuNaH sthAne['*]nurUpamAdezaM dadadguNa vRddhividhAnajanitasaMskArassA[-*] 30. dhUnAM rAjyazAlAturIyatantrayorubhayorapi niSNAtaH prakRSTavikra mo[5*]pi karuNamRduhRdayaH zrutavAnapyagavita kAnto[5*]pi prazamI sthira[-*] 2.x Symbol of Jihvamuliya - read 0kalaGkaH kumuda0 3.X Symbol of Jihvamuliya - read gavvitaH kAnto..

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Vol. xxx, 2006 bhaitra 22% bhUvana 2 - sa2 hAnazAsana,... 219 31. sauhRdayyo[5*]pi nirasitA doSavatAmudayasamayasamupajanitajanatAnurAgaparipihitabhuvanasamatthitaprathita bAlAdityadvitIyanAmA para[-*] 32. mamAhezvaraH zrIdhruvasena' kuzalI sarvAneva yathA sambadhyamAnakaM (kAn) samAjJApayatyastu vassaMviditaM yathA mayA mAtApitroH puNyApyAyanAya sthA[Ne?] 33. zvaravinirgatamaTasaranivAsI kauzikasagotramAdhyandinasabrahmacAriNe brAhmaNadevazarmaputrabrAhmaNaprati rUpAya surASTreSvosAtivo[-*] TasthalyantargatapepyAvaTa grAme apara sImni kuTumbikuhuTapratyayA dvAdazabhUpAdAvartaparisarA vaTavApI saMjJitA vApI asyAM AghATanAni pUrvasyA[-*] 35. ndiza mahattaramizraNakasatkavApI dakSiNasyAM guhadAsasatka vApI aparasyAM yamala vApI pratIha uttarasyAM vivItaM grAmAdyaH panthA vrajati [*]tasminne[-*] 36. va grAme dakSiNasImni kuTumbinAgahRdaprakRSTaM bhUpAdAvarttazataparimANaM kSetraM yatrAghATanAni pUrvasyAndizi dinakasatkakSetraM dakSiNasyAM[ma]ndasAtI nadI aparasyAM drAGgikamizraNakasatka kSetraM uttarasyAM rAmasthalI evametaccaturAghATanavizuddhavApIkSetraM sodraGgaM soparikaraM sabhUtavAtapratyAyaM sadhAnyahiraNyAdeyaM sadazAparAdhaM sotpadyamAnaviSTI(STi)kaM sarvvarAjakIyAnAmahasta prakSepaNIyaM pUrvadattadevabrahmadeya[-*] 39. rahitaM bhUmicchidranyAyenAcandrArkArNavakSitisaritparvatasamakAlInaM putrapautrAnvayaparibhogyamudakAtisargeNa dharmadAyo nisR[-*] 40. STo - yato[s*]syocitayA brahmadeyasthityA bhuJjata' kRSata karSayataH pradizato vA na kaizcidvyAsedhe vartitavyamAgAmibhadranRpa[-] 41. tibhirapyasmadvazajairanyairvA anityAnyaizvaryANyasthiraM mAnuSyaM sAmAnyaJca bhUmidAnaphalamavagacchadbhiraya masmaddAyonuma[-*] 42. ntavyaH paripAlayitavyazcetyuktaJca[-*] bahubhirvasudhA bhuktA rAjabhiH sagarAdibhiH [*] yasya yasya yadA bhUmistasya tasya tadA phalaM(lam)[*] 43. yAnIha dAridryabhayAnnarendrairddhanAni dharmAyatanIkRtAni [*] nirmAnta(nirbhukta)mAlyapratimAni tAni ko nAma sAdhu [:*] punarAdadIta [*] SaSTiM 44. varSasahasrANi svarge tiSThati bhUmidaH [*] AcchettA cAnumantA ca tAnyeva narake vaset // dUtako[5*]tra sAmanta zIlAdityaH [*] 45. likhitamidaM sandhivigrahAdhikRta divirapati vatrabhaTTinA // saM. 300 [+]10[+]1 zrAvaNa zu 3 svahasto mama // 4. read zrIdhruvasenaH. 5. read bhuJjataH. 6. read kRSataH.

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amadAvAda maLe saM. 170ramAM thayela makAnanA hakka aMgenuM khatapatra rasIlA kaDIA pU. dAdA (zrI lakSmaNabhAI bhojaka) sAthe "zukarAjarAsanA likhaMtarane ceka karAvavA huM beThI hatI tyAre prItibene navA AvelA dastAvejone naMbara ApI vigata noMdhavAnI hovAthI zrI lakSmaNabhAIne sAthe besavA jaNAvyuM. mane paNa e prakriyAmAM majhA paDI. A pahelAM thoDAMka dastAvejo abhyAsArthe mane maLelA tenuM likhaMtara karIne ceka paNa karAveluM paNa zALAjIvananI vyasta kArakirdImAM ethI vizeSa kAma thaI zakayuM na hatuM ane pachI to e vAta bhulAI gayelI. pU. dAdAe enI yAda apAvI ane A dastAvejo paNa karI zakAya tevI mUka preraNA ApI. meM pUchyuM : "A kAma dAdA huM karI zakuM ?" dAdA kahe : "cokkasa, jo iccho to." paNa prosesamAM hovAthI A dastAvejomAMno eka mane likhaMtara tathA abhyAsa arthe jAnyuArI 200pamAM upalabdha thayo. A mATe huM lA.da.bhA.saM. vidyAmaMdira, amadAvAdanI saMsthA tathA zrI jitubhAInI AbhArI chuM. saM. 1702mAM amadAvAda madhye thayela makAnanA hakka aMgenuM A khatrapatra che. A khatapatra lA.da. bhA. saM. vidyAmaMdira amadAvAdanA hastapratasaMgrahamAM 1483 naMbaranuM che. tenuM mApa 60 semI. X 23.5 se.mI. che. khatapatranuM lakhANa Ara karelA kApaDa upara kALI zAhIthI devanAgarI lipimAM thayela che. bhASA saMskRta mizrita jUnI gujarAtI che. kula 47 paMktio che ane dareka paMktimAM akSara saMkhyA 34thI 38 che. akSaro moTA che. dastAveja jIrNa avasthAmAM, DAghayukta tathA sachidra che. lipimAM dIrgha I, tathA dIrgha u khAsa dhyAna kheMce che. AjanA devanAgarI "I tathA une dIrgha IkAra tathA ukAra vyaMjanamAM lAge che tema lagADela che. dastAvejano prAraMbhano akSara kApaDa karapAI javAthI spaSTa vAMcI zakAto nathI chatAM te "svasti' hoya ema jaNAya che vacce vacce chidra hovAthI akSaro jatA rahyA che paNa jyAM saMdarbhathI akSarono nirNaya thaI zakyo tyAM corasa kauMsamAM mUkela che. aMtanI 41mI paMktimAM "tra matU It' lakhI, bAkInA ardhA bhAgamAM 45mI paMktinuM bAkI rahetuM lakhANa che ane A lakhANano chello bhAga khUba ja aspaSTa hovAthI jevuM ukahyuM tevuM mUkavAno prayatna karyo che. 47mI paMktimAM mAtra eka ja sahI-bhANajInI- che. te ja paMktinA bAkInA bhAgamAM " satra saDhi ' lakhANa che paNa tenI nIce ekeya sAkSInuM nAma nathI. prastuta (dastAveja) khatapatrano prAraMbha "svasti' evA maMgalavAcaka zabdathI karIne aSADhathI

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vol. XXX, 2006 amadAvAda madhye saM. 1702mAM thayela makAnanA hakka aMgenuM khatapatra 221 zarU thatuM varSa ane vikrama saMvata 1702 ane zAlivAhana saMvata 1567no ullekha che je samaye amadAvAdamAM A khatapatra noMdhAyuM. bhAdaravA vada 5 vaMcAya che paNa chidra hovAthI vAra vAMcI zakAyo nathI Ama chatAM "An Indian Ephimeris' refer karatAM vi. saM. 1702 bhAdaravA vada 5 nA roja I. sa. 1645, 31 oNgasTa ane ravivAra Avato hovAthI tyAM 'va' zabda kauMsamAM mUkyo che. bIjI paMktimAM A khatapatra saMyukta kuTuMbanI mAlikInA gharanI vaheMcaNI karI te makAnano hakadAvo nakkI karavAno che te jaNAvyuM che. lITI 3thI 9 sudhImAM te samayanA vahIvaTanI jANakArI che. te samaye gurjarAdhIza pAtazAha abUala mujaphara sAhabadIna mahimmada sAhiba kirANasonI sAhajayAMhAna patazAha gAjI kAzmIramAM rAjya karatA hatA. A biruda mughala bAdazAha zAhajahAMnuM che arthAt zAhajahAMnA rAjaya amala daramyAna A khatapatra noMdhAyuM che. amadAvAdamAM tyAre zAhajahAMno putra (auraMgajheba) uraMgajeheba rAjaya karato hato. (nirAte ahamadInI noMdha pramANe) saM. 1701thI saM. 1703 paryata zAhajahAMnI kArakirdI daramyAna auraMgajheba gujarAtano sUbo hato, tethI A khatapatranA kharApaNAnI khAtarI thAya che. te samayanA amadAvAdanA anya vahIvaTI adhikArIonAM nAma ahIM sAMpaDe che. navAba isalAmakhAna, po(pho)jadAra tAhIramiyAM, dIvAnU adhikArI phUkaradI miyAM, pAtazAhI dIvAnamIyaoN mAijaramulika, bakSI kAmadonnamiyo, kAdI mIra mohammada mIraka, adAlatI miyA~ ahimmada, dArogo miyaoN mukIma, cutari miyAM sAhAvega, neva miyAM kAzamanAM nAmo sAMpaDe che. A samaye rUDhi pramANe cAlatA AvelA karaverA maMDapikA ane cotarAnA verA mApha che, tenI vigata 9 ane 10mI lITImAM che. amadAvAda zaheramAM havelImAM rAaipura (rAyapura) vistAranI poLa sUtradhArazAlA (suthAravADo ke salATavADo?)mAM AvelA eka gharanI vaheMcaNI karavAmAM AvI che tenI mAhitI lITI 10 tathA 14mA ApavAmAM AvI che. lITI 1rathI ra6mAM A gharanA asala mAlika vizenI vAta jotAM mAlUma paDe che ke kaNabI komanA leuA paTela meghAnA be ghara hatA, teno vArasadAra teno putra vAsaNa ane tenI patnI lakI (lakSmI) hatA. vAsaNane be dIkarA nAme lAlajI (strI haraSAI) ane vIrA hatA. lAlajIne eka dIkaro nAme bhANajI je vIrAno bhatrIjo thAya. kuTuMbamAM anukrame vAsaNa ane lAlajI, lAlajInuM mRtyu thayA bAda gharamAM mAtA lakIbAI, vIrA, lAlajInI strI haraSAI tathA teno dIkaro bhANajI ema cAre jaNAM sAthe rahetA hatA. saM. 1702mAM ghara saMbaMdhI tathA gharanAM vAsaNa ke rAcaracIlA saMbaMdhI mAMho mAMhi vivAda thatAM meghAnA be ghara A cAra jaNa vacce vaheMcavA (paTela vIrAnA lagna thayA lAgatA nathI kAraNa tenI bhAryAnuM nAma nathI ane te mAtA lachI sAthe raheto batAvyo che.) pAMca munasapha nImyA che. teonAM nAma che : 1 sonI bhavAnajI saMgha, ra paTela AMbA gopAla AsapurI, 3 ThAra meghajI saMghajI 4 ThAra nArAyaNa kRSNa Asapure 5. bha(ThA) vAsadeva bhIma Asapure A pAMce jaNAe paTela vAsaNanA vArasadArone pAse besADI, samajAvyA ane vivAda karatAM aTakAvyA.

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222 rasIlA kaDIA SAMBODHI lITI 27thI 45 sudhI kaI rIte bhAga pADyA tenI vigata apAI che. vIrA tathA lachAIne (mA tathA dIkarAne) sAthe rahetA hovAthI be bhAga maLe che. A gharanuM varNana ApatAM jaNAvyuM che ke te ghara moTuM che, be khaMDa che. pUrvAbhimukhanuM che. oraDA upara paTaNI (pATaDo) che. paDasALa maLe pANInuM sthAna che tenA hakka sahita tathA parasALanA dvAra upara bArI che e gharanA AMgaNAmAM cAlavAnA hakka sahita ApavAmAM Ave che. pachI gharanA cAra khUMTa (gharanI hada nakkI karatI khIlIo) darzAvyA che. pUrva dizAe nikAlavyavasthA ane AMgaNuM che. sAme sonI kalyANajInA gharanI khaDakI che. pazcimanI bhIMte sonI hAMsalA sUrajInA parivAranuM ghara che. dakSiNe sonI gopAlajI sAMma tathA uttare sonI kahAnajInuM ghara che. bIjuM ghara je dakSiNAbhimukhanuM che, jemAM khaMDa be che, ekaThALiyuM che te lAlajInI patnI harakhAI tathA vIrAnA bhatrIjA paTela bhANajInA bhAge AvyuM che. te samaye cAlatA amadAvAdanI TaMkazALanA AkarA korA mAsA 11AnA aMke 15 pUrepUrA rokaDA ekamUThi vIrA lachIe paTela bhANajI haraSAIne ApyA, Ama vaDavAnI milakatanI vaheMcaNI thAya che. uparAMta anya mAlamilakata vAsaNakusaNa ityAdinI paNa vaheMcaNI thaI che paNa dastAvejamAM A vigato noMdhAI che tyAM akSaro caherAI gayA che, athavA to chidra hovAthI ukelavA zakya nathI. A vaheMcaNI "yavanaMtivIro' che te artha mATeno prayoga paMkti 40-41mAM che jemAM rUDhi pramANeno "bAvaMdrADa 4 marAmanadrAvA' dastAvejamAM prayojAyela che. aMtanI lITIomAM ghaNA zabdo vaMcAyA nathI ke chidra hovAthI jatA rahyA che. paraMtu A hakadAvo sAmasAme lakhI dIdho che.' tema jaNAvavAmAM AvyuM che te vAMcI zakAya che. mAtA bAI laDI jIvita che ane tenI upasthitimAM ja vaDIlopArjita paTela meghAnI milakata vaheMcAya che ane yogya rIte sarakhA bhAga pADyA che. aMte sahI mAtra paTela bhANajInI che ane sAkSI tarIke koInI sahI nathI. e arthamAM kadAca A khatapatra apUrNa che. khatapatrano aMtima bhAga koro nathI. cheka sudhI lakhANa che tethI zakya che ke nIceno thoDo bhAga ghasAIne phATI gayo hoya. vaLI paMkti 46 ane 47 dastAvejamAM che te ja pramANe mUkavAmAM AvI che. paMkti 46mAM DAbI bAju 'matra matU' | - karIne thoDI jagyA choDIne 45mI paMktinuM apUrNa lakhANa ApavAmAM AvyuM che. 47mI paMktimAM bhANajI bina lAlajInI sahI che ane sAme 'matra sAtri' lakhANa che ane tyArabAdanuM dastAvejamAM sAkSI-sahInuM lakhANa phATI gayuM hovAnuM mAnI zakAya. (1) mULa dastAvejamAM paMktione naMbara ApavAmAM AvyA nathI, paraMtu spaSTatA khAtara ja ahIM ApyA che. (2) dastAvejamAM jyAM kha nA arthamAM ja prayojAyela che tyAM ja ApIne (kha) karyo che, paMktinA aMte jyAM gururekhA (moTI lITI) (-) ApI che te te paMktimAMno adhUro zabda sUcave che, zabda pachInI lITImAMnA zabdathI pUro thAya che te sUcavavA mATe che. (3) dastAvejamAM jyAM nAnI lITI)-laghurekhA che te saLaMga lITImAM AvatA keTalAka zabdone chUTA pADI vAMcavA, sUcavavA mATe che.

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223 Vol. xxx, 2006 amApA madhye saM. 1702mAM ye mAnanA & aMganu patapatra (4) yorasa a~sa [ ]ma pUTato 276 savAthya za6 3 vigatane meM meredI che. (5) 4stAvena sApela. zane sudhArIne bhUsa. 206 () = goNasabha sApesa che. (6) prastuta dastAvejanA abhyAsa mATe nIcenA saMdarbhagraMthono AdhAra lIdho che. a gurAtano sAMskRti chatihAsa mA.6 (saMpA.) parI4 & zAstrI a An Indian Ephimeris Vol VI L.D. Sarami-kannu Pillai, Agam Prakahsan, New Delhi, 1983 p. 93. amadAvAda madhye saM. 170ramAM thayela makAnanA hakka aMgenuM khatapatra pATha 1. [svasti] zrI saMvata ASADhAdau 1702 varSe zAke 1567 pravartamAne / bhadravA vadi 5 (ravau) adye2. ha zrI ahimmadAvAda madhye gRhanI vahicaNa kIdhI / tasya Sa(kha)tapatramabhila(li)khyate / [a]ye3. ha zrI gujarAdhIza pAtazAha zrI zrI 7 abUala mujakara sAhabadIna mahimmada sAhi4. ba kirAMNasAMnI zAhajyAMhAna pa(pA)tazAha gAjI kAzamere vijayarAjyaM kriyate / vajIra na5. bAba zrI 5 IsalAmakhAMna / tatra zrI ahimmadAvAda nagare pAtazAhanu putra zrI zrI 76. uraMgajeheva / pojadAra mIryAM tAhira / dIvAnUmIyA~ phUkaradI / pAtazAhI dIvAM(na)7. mIryA mAijaramulika / bakazI mIryAM kAMmadosra ettAnU / kAdI zrI 5 mIra [moha] - 8. mmada mIraka / adAlati mIryAM ahimmada / dArogo mIryAM mUkIma ettAnU / cutare mIryAM 9. sAhAvega / neva mIyAM kAzama / ettAMnU (ettAnU) dharamanyAyAM pravarttate / tatra maMDi(Da)pa(pi)kA mApha chi / [ta] 10. thA cutarAnUM amala dastUra mApha chi / evaM paMca kulAnvaye / tatra havelyAM rAaipurI po11. li sUtradhArasAlAnI madhye vAstavyaM / tatra sthAne gRhanI vahicyaNa kIdhI / kaNabI le12. bhUA jJAtIya / paTala vIrA bina vAsaNa bina meghA / te paTala vAsaNanI bhAryA bAI la13. chabi tavATIA kIkA bina maktA pArasyAt / bhatrIja paTala bhAMNajI bina lAlajI bi[na] 14. vAsaNa bina meghA / te paTala lAlajInI bhAryA bAI haraSAI bina sUraparA harajI bi gRha]15. nA hastAkSarAMNi dattA ! yita pUvi malakati (milakata) paTala vAsaNa bina meghA nAmAM ghara 2 bi 16. tihavAra pachI paTala vAsaNa zrI rAmazaraNiM thayAM / tihavAra pachI paTala lAlajI zrI rAM17. mazaraNi thayAM / tihavAra pachI paTala vIrA / tanmAtti bAI lachI / tathA paTala lAla

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224 rasIlA kaDIA SAMBODHI 18. jInI bhAryA bAI haraSAI / nu putra paTala bhAMNajI o jaNa 4 cyAra akaThAM rahitAM / o19. kaThIyAmatAM / tihavAra pachI saMvata 1702nA madhye o jaNa 4 cyAra me ghara 2 bi samaMdhI 20. tathA vaDAbhUA paTala vAsaNa samaMdhI / tathA paTala lAlajInI mIrAti / nAma [vI]rA 21. kAzyapAtra / rAchapIcha / gharavASa(kha)rA saptadhAtU paryaMta samaMdhI mAhomAhi vivAda ka22. ravA lAgAM / pachi mAhomAhi mAphi kayarI ni munazapa jaNa 5 pAMca paraThA / te23. hanAM nAma sonI bhavAMnajI bina saMgha / tathA paTala AMbA bina gopAla AsapurI 24. tathA ThAra meghajI bina saMghajI / tathA ThAra nArAyaNa bina kraSNa Asapure / tathA bha(ThA?)s25. vAsadeva bina bhImA AsapurI / aNa jaNe 5 pAMce mAhomAMhi bisArI mADika26. karIni samajhAvAM vivAda karatA vArAM / cUkAvI ApyUM / tehanI vagati (vigata ?) majamAla (majamale) bhAge27. i traNya paraThA / te madhye bhAga bi paTala vIrA lachAIno / te 28. bhAgya ghara aka 1 moTU pUrvAbhimuSa(kha)nUM SaM(kha)Da 2 binU te madhyenA oraDA upari pITaNI chi 29. paTasAli madhye udakasthAMnaka chi te sahita / o gharanI paTasAlinA dvAra Upari bAri chi o ghara30. nA AMgaNA cAla sahita / o gharasavopaskaThyAditaM / bhUmisahitaM / a gharanAM ghU(khU)Ta / pUrva dizio gha31. ranu nIkAla / AMgaNUM / sanmukhi sonI kalyANajI makaMdajI bina devajInA gharanI khaDakI 32. chi / pazcame pachIti sonI hAMsalA sUrajInA parivAraveM ghara chi / o gharanAM neva chi (1) chIDI madhye paGi33. tathA chIDI chi / te gharanI dakkhaNe sonI gopAlajI sAMma bina mAhAvajInU ghara chi / uttare sonI kAMhAMnajI rAghava bina 34. kUarajInU ghara chi / e SUTa (khUTa) 4 cyAra mAhilUM ghara paTala vIrA lachIni bhAga 2 bi mAhi ehanI35. bhAgya AvU / ani ghara bIjU eka 1 dakSaNa(NA)bhimuSa(kha)nUM khaMDa 2 binUM ekaDhAlIu bhatrIja 36. paTala bhAMNajI haraSAIni bhAga 1 mATi tehani bhAgi sonI trIkama bina hara(jI)37. pAsAnUM bhAMNajI haraSAIni bhAgyi AvU chi / bhUparAMta paTala vIrA lachI pAzethI mAso 38. 11 // nA / rUppaiA 15 aMke paMnnara pUrApUrA rokaDA ekimUThi paTala bhAMNajI haraSAI / 39. ai leIni / e paTala vIrA lachI sAthi li(khi)tA vaDA AnI malakati (milakata) zamadhI / tathA

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Vol. XXX, 2006 amadAvAda maLe saM. 1702mAM thayela makAnanA haka aMgenuM khatapatra 225 40. mAla mIrAti trAMma cha / kAMzapAtrarA cha / pIchasaptadhatU paryaMta sAthi AcaMdrArka 41. kulla abhirAMmana dAvA kIdhA chi / havi e paTala vIrA lachI sAthi tathA ehanA putra pau42. trAdika parivAra sAthi / paTala bhAMNajI haraSAIni tathA ehanAM putra pautrA43. dika parivAra strIni kizuM sarasamaMdha nahI / lAgo bhAgo nAsti // taDAgepi Udaka] 44. samaMdha nAsti / paraspareNa A'caMdArka kulla abhirAMmana dAvI kIdhuM chechi / e45. TaNi cira paTa[la] vIrA vasi nAsti be_dvitri bhUmikaritaM sAMmasa(sAM)mA lIkha (lakhI) lIdhAM chiA tillA kSINuM sara - 46. atra matU // // - dha nahI / lAgobhAgo nAsti / taDAgepi udaka [samaMdha nAsti] / 47. [2] pU. (mAM)LanI va(vi)tAtanI mata ? matra sAtri | paMkti zabdArtha 8 cutara = cotarAnA miryA - mIrajA nAmanuM TAiTala ? 9 maMDapikA = mAMDavo | maMDapa 11 vAstavyuM = nivAsI 12 bina = no dIkaro 13 pArasyAt = pAsethI 15 yita = atra / ahIM pUvi = pUrve 16 tihAra = te samaya 17 tanmAtti = tenI mAtA 19 bi = be samaMdhI = saMbaMdhI 20 vaDAUA = vaDavA mIrAti = milakata / vAraso | dolata 21 rAjIpIcha = rAcaracIluM ? trAMma tAMbu 22 munazapa = divAnI kajiyA sAMbhaLI nyAya ApanAra 25-26 mADika karIne = vInavI-karagarIne vigati = vigata ? majamAla = majamale ? = ekaMdare 28 paTaNI = pATaDo ? 29 paTazAli = parasALa 29 udakasthAna = TAMkuM 30 khUTa = gharanI hada nakkI karatI khIlIo 35 ekaDhAlivuM = eka bAju DhaLatA chAparAvALuM makAna ke osarI 44 AcaMdrAkaM = caMdra sUraja che tyAM sudhI

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prAcyavidyAvid munizrI jinavijayajI jitendra bI zAha munizrI jinavijayajI prAcyavidyA ane purAtattvavidyAnA vizvavikRta vidvAn hatA. munizrI e bhAratIya purAtattvanA saMzodhana kAryamAM potAnuM samagra jIvana khapAvI dIdhuM hatuM. jANItA sAhityakAra zrI kanaiyAlAla munazI dvArA saMsthApita bhAratIya vidyAbhavananA teo pAyAnA patthara hatA. mahAtmA gAMdhIjI dvArA sthApita gUjarAta vidyApITha aMtargata purAtattva maMdiranA munizrI saMcAlaka hatA ane jodhapuranI rAjasthAna prAcyavidyA maMdira pratiSThAnanA teozrI prANa hatA. pUnAmAM AvelI prAcyavidyAnI vikhyAta saMzodhana saMsthA zrI bhAMDArakara orienTala risarca insTiTyUTanI sthApanAmAM temanuM moTuM yogadAna hatuM. teoe aneka graMthamALAonuM saphaLa saMpAdakatva karI lupta thatAM graMthonuM saMpAdana karI/karAvI vidyAjagatanI anupama sevA karI hatI. teo mAtra vidyAnA upAsaka hatA ema na hatuM. rASTrIya AMdolanamAM satyAgrahamAM temaNe aMgreja sarakAranI lAThIono mAra khAdho hato ane jelamAM paNa gayA hatA. jIvananA aMta bhAge potAnA vatanamAM khetI ane bAgakAmamAM joDAyA ane samAja upayogI kAmo karyA hatA. Ama temaNe jIvanamAM anekavidha kAryo karI tejasvI jIvana jIvyA hatA. munizrInuM sAdhanAkSetra saMkucita na hatuM. jIvanamAM anekavidha rasa keLavyA hatA. je kArya karatA te tanmayatAthI karatA hatAM. teo sAhitya ane itihAsa purAtattvanA UMDA abhyAsI to hatAM ja, tema ja kaLAnA paNa nipuNa pArakhu hatA. citra sAmagrI, purAtattvanI vastuo, prAcIna dhAtuo ke pASANanI mUrtio ke evI anya sAmagrIonuM yathArtha mUlyAMkana karI zakatA hatA ane AvI sAmagrIo vasAvavAno paNa rasa dharAvatA hatA. temanI vizeSatAo aMge zrI ratilAla dIpacaMda desAI jaNAve che ke sAhityanuM ke zarIrazramanuM je samaye teoe je kAma hAtha dharyuM hoya temAM teo evA tanmaya banI jAya che ke jonArane ema ja lAge ke jANe jIvananA badhA ja rasa ahIM ja ekatra thaI gayA che ane bIjAmAM teono kazo ja rasa nathI. sAhityanuM kAma karatA hoya tyAre emanA roma romamAMthI sAhitya sevAno ja sUra ja pragaTato hoya, ane ema ja lAge ke emane ane zarIrazramane zI levA devA? ane jayAre teo khetI ke bAgAyatanA kAmamAM parovAyA hoya tyAre ema ja lAge ke emane jJAnopAsanA sAthe kazI levAdevA nathI.

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Vol. XXX, 2006 prAcyavidyAvid munizrI jinavijayajI 227 udAra ane vizALa jIvana jIvanAra munizrI jinavijayajIno janma mevADanI rUpAyelI gAmamAM thayo hato. pitAnuM nAma ThAkura vRddhisiMhajI ane mAtAnuM nAma rAjakumArI hatuM. vi. saM. 1944nA mahA sudi 14 nA emano janma thayo hato. temanuM nAma kizanasiMha rAkhavAmAM AvyuM hatuM paraMtu mAtA to lADamAM temane riNamala (raNamala-raNamAM zUravIra)nA nAme ja bolAvatA hatA. jJAti paramAra rAjapUta paNa jIvana jainadharmane samarpita karyuM. munijInA jIvane sAbita karI batAvyuM ke jaina kuLamAM janme te ja jaina kahevAya evuM nahIM je koI jainadharmane pALavA icche ane pALI jANe e jaina. agiyAra varSanI kumaLI vaye pitAnuM avasAna thayuM. te arasAmAM teo yatizrI devIsiMhajInA paricayamAM AvyA. be varSa sudhI temanI dekharekhamAM abhyAsa karyo. paraMtu mAtra be varSamAM ja yatizrIno svargavAsa thayo ane e arasAmAM ja nAnA bhAI bAdalasiMhanuM avasAna thayuM. AthI saMsAra pratyenI mamatA ochI thavA lAgI. paraMtu citta kAMIka navuM navuM jANavA zIkhavAnI jhaMkhanAmAM aTavAvA lAgyuM. navuM jANavA zIkhavAnI adamya icchAnA kAraNe temane sukhAnaMdajI nAmanA eka zaivayogI mahaMta khAkhI bAbAno saMparka thayo. vi. saM. 1958mAM teoe temanI pAse dIkSA lIdhI ane teo kizanasiMhamAMthI kizanabhairava banI gayA. paraMtu ahIM temane navuM jANavA zIkhavAnuM na maLatA cha-ATha mahinAmAM ja nirAza thaI gayA ane eka rAte teo bhAgI nIkaLyA. saM. 1959mAM paMdara varSanI vaye kizanasiMhane sthAnakavAsI saMpradAyanA eka tapasvI sAdhuno paricaya thayo. temanI saraLatA joI temanuM citta muni tarapha AkarSAyuM ane temaNe jaina sAdhu dharmanI dIkSA svIkArI. temanuM nAma kizanalAla muni rAkhavAmAM AvyuM. vi. saM. 1960nuM comAsuM dhAramAM karyuM. ahIM temane saMskRta sAhityanA ArUDha vidvAn zrIghara bhAMDArakarano paricaya thayo. dhAramAM bhojanA vikhyAta sarasvatI maMdirane toDIne kamAla maulAnI majIda banAvavAmAM AvI hatI. te majIdano guMbaja tUTatA temAMthI keTalIka zilAo maLI AvI temAM bhojana samayanA keTalAMka graMtho kotaravAmAM AvyA hatA. sarakAre A zilAo purAtattva vibhAgane soMpI hatI. A vAtanI khabara paDatA kizanalAlajI tyAM pahoMcI gayA ane temaNe te graMtho vAMcyA hatA. te samaye zrI bhAMDArakara paNa tyAM AvyA hatA. temaNe kizanalAlajIne bolAvyA. munizrIe e zilAnA samagra lekhane vAMcyo ane jaNAvyuM ke A jainonuM uttarAdhyayana sUtra che. A vAtanI zrI bhAMDArakare noMdhI lIdhI. A prasaMge munizrIne navI dizA ApI. temane prAcIna lipio ane bhASAonA jJAnanI AvazyakatA jaNAI. paraMtu ahIM temanI jJAna pipAsAne pUrI karI zake tevuM vAtAvaraNa hatuM nahIM. have temanuM mana vyAkaraNa, kAvya, alaMkAra, piMgala Adi bhaNavA talasI rahyuM hatuM. tethI temaNe eka rAte hiMmata karI sthAnakavAsI sAdhu veza choDI mAtra eka dhotI ane pAtaLI cAdara oDhI urjanathI bhAgI nIkaLyA. paribhramaNa karatAM karatAM amadAvAda AvI pahoMcyA. ahIM temaNe abhyAsa mATe prayAsa karyo paNa anukULa vAtAvaraNa na maLatAM punaH teo AgaLa cAlI nIkaLyA. pAlanapura

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228 jitendra bI. zAha SAMBODHI pahoMcyA tyAM temane muni suMdaravijayajI maLyA temano paricaya thayo teoe kizanasiMhanA abhyAsanI vyavasthA karI. temaNe vi. saM. 1966mAM pAlI pAse bhAkharI gAmamAM jaina mUrtipUjaka dIkSA aMgIkAra karI ane teonuM nAma jinavijayajI rAkhavAmAM AvyuM. pachI to A nAme ja jIvanabhara oLakhAyA. dIkSA pachI temane AcArya vijayavallabhasUrino paricaya thayo. temanI sAthe ra-3 paMDito paNa hatA. munijIne to jJAnanI adamya pipAsA hatI, tethI teo vallabhasUri sAthe joDAyA ane teo punaH gujarAta tarapha vicaraNa karavA lAgyA. mArgamAM teoe pATaNamAM hastalikhita graMthabhaMDAronuM avalokana karyuM. have temanuM jJAna paripakva thavA lAgyuM hatuM. navA navA graMtho vAMcavA maLatA temanI jJAnabhUkha saMtoSAvA lAgI hatI. ToDa rAjasthAna nAmano graMtha vAMcatA temane ItihAsa ane purAtattvanA viSayamAM rasa paDyo. tyAra bAda vihAra karIne teo pATaNathI mahesANA AvyA. ahIM temane munizrI kAMtivijaya, munizrI caturavijaya ane munizrI puNyavijayajIno paricaya thayo. pU. kAMtivijayajI mATe teo lakhe che ke - vidyamAna jaina sAdhu samUha meM jisa jJAna nimagna sthitaprajJa munimUrti kA darzana evaM caraNa sparza karane se hamArI isa aitihAsika jijJAsA kA vikAsa huA usa yathArtha sAdhu-puruSa pUjyapAda pravartaka zrImatkAnti vijayajI mahArAja kI vAtsalyapUrNa preraNA pAkara hamane yathAbuddhi isa viSaya meM apanA adhyayana-anveSaNa-saMzodhana-saMpAdanA vi. kArya karanA zarU kiyA / (cintAmaNi prAstAvika-kiJcit pravanya) temanI pAsethI munizrIne aneka alabhya-durlabha graMthonI mAhitI prApta thaI. prAcIna graMthonA saMzodhana-saMpAdananI tAlima maLI. A traNeya munio munizrInA jIvananI preraNA ane sakriya sahayoganA strota banyA. munizrIe munizrI kAMtivijayajInA smArakarUpe zrI kAMtivijaya jaina itihAsamALAno prAraMbha karyo hato. jemAM aneka mahattvapUrNa graMthonuM prakAzana thayuM ane vidvAnoe tenuM abhivAdana karyuM. | munijI have sAMpradAyika saMkucitatA choDI vidyAjagatanA vizALa gaganamAM viharavA lAgyA hatA. bhinna bhinna prAMtanA sAmayiko ane saMzodhana patrikAo vAMcatA ane lekho paNa lakhatA hatA. teoe gujarAtI bhASAmAM lekho lakhavAno prAraMbha karyo. temanA lekho gujarAtI sAmayika gujarAtI, jaina hiteSI, prasiddha dainikapatra muMbaI samAcAra AdimAM chapAtA hatA. temaNe pATaNa bhaMDAramAM prApta zAkaTAyananA jaina vyAkaraNa tathA anya durlabha graMtho vize eka lekha taiyAra karyo ane te samayanI suprasiddha patrikA sarasvatImAM chApavA mokalyo. A lekha vAMcI hiMdI sAhityanA suprasiddha vidvAnuM mahAvIraprasAda dvivedI khUba ja prabhAvita thayA hatA ane temaNe jinavijayajIne pATaNanA graMthabhaMDAro vize vistRta lekha lakhavA AmaMtraNa ApyuM ane te lekha sarasvatImAM chApyo. Ama teo

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Vol. XXX, 2006 prAcyavidyAvid munizrI jinavijayajI 229 hindI sAhityajagatamAM paNa prasiddhi pAmavA lAgyA hatA. tyAra bAda munizrI vaDodarA padhAryA. ahIM temane gAyakavADa orienTala risarca saMsthAnA nirdezaka zrI cimanalAla DAhyAlAla dalAlano paricaya thayo. munizrInI jJAnasAdhanA ane saMzodhana vRttithI dalAla abhibhUta thayA hatA. temanI ruci joIne zrI dalAla munizrInA ananya mitra banI gayA. pariNAma svarUpa munizrIe bRhatkAya graMtha kumArapAla pratibodha saMpAdita karyo ane te prakAzita thayo. tyAra bAda muni zrI muMbaI vihAra karI muMbaI pahoMcyA. A asarAmAM pUnAmAM bhAMDArakara insTiTyUTanI sthApanA thaI hatI. saMsthAnA vyavasthApako muMbaI AvyA ane jaina agraNIone maLyA. te samaye A vyavasthApakoe munizrIne pUnAmAM bhAMDArakara InsTiTyUTamAM AvI kAma karavA nimaMtraNa ApyuM. munizrIe temanuM AmaMtraNa svIkAryuM ane pUnA tarapha vihAra karyo. pUnAmAM insTiTyUTanI vyavasthA Adi joIne prasanna thayA ane yathAzakti yogadAna ApavAnuM nakkI karI ahIM ja rahI gayA. jainasAhitya saMzodhaka : pUnAmAM munijIe jainasAhitya saMzodhaka samitinI sthApanA karI. temaNe durlabha graMthonuM saMpAdana karI prakAzita karavAnuM kArya AraMbhya. tema ja temanA saMpAdakta heThaLa jainasAhitya saMzodhana nAmanA saimAsikano prAraMbha karyo. saM. 1977mAM teno prathama aMka pragaTa thayo. A saMzodhanAtmaka saimAsikamAM temaNe jaina itihAsa, sAhitya, tattvajJAna, kalA Adi viSayaka hindI, gujarAtI, aMgrejI lekho prakAzita karyA. A traimAsikanI taTasthatA ane aitihAsikatAne kAraNe jaina-jainetara vidyAjagatamAM khUba ja pratiSThA prApta karI hatI. lagabhaga pAMceka varSa sudhI A trimAsikanuM prakAzana thatuM rahyuM. A uparAMta A samiti dvArA kharataragacchapaTTAvali saMgraha, AcArAMgasUtra, kalpa-vyavahAranizIthasUtrANi, jItakalpasUtra, vijayadevamAhAbhya Adi prAcIna graMtho saMpAdita karI pragaTa karyA che. temanI saMzodhana pravRtti have prauDha banI hatI. aneka hastapratonuM avalokana karI cUkyA hatA. aneka hastapratonuM saMpAdana munizrInA haste thayuM hatuM. pote mevADanA hatA. te vIronI ane jJAnIonI bhUmi che. temanAmAM paNa vIratA-jJAnInA lakSaNo spaSTa jaNAI AvatA hatA. jainadharmanA mahAnuM AcArya haribhadrasUri paNa ahIM ja thayA hatA. tethI munijIne haribhadrasUri pratye sahaja anurAga hato. haribhadrasUrie 1444 graMtho racyAnI noMdha zAstromAM prApta thAya che. paraMtu A mahAnuM AcAryanA samaya vize vidvAnomAM vividha mata pravartato hato. tethI jinavijayajIe haribhadrasUrinA samaya nirNaya mATe saMzodhana AvyuM. aneka prabaMdho ane aitihAsika graMthonA abhyAsa pachI eka zodhalekha nAme A haribhadrano samaya nirNaya lakhyo. A lekha temaNe saMskRta bhASAmAM lakhyo. temaNe aneka pramANo dvArA haribhadrasUrinA samayanuM nirdhAraNa karyuM hatuM. A lekha vAMcI jarmana vidvAn harmanuM

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230 jitendra bI. zAha SAMBODHI jekobIe potAno mata badalyo hato. bhAratIya vidvAnano lekha vAMcI yuropanA vidvAne potAno mata badalyo hovAnI ghaTanA bahu jUja banI che. A lekhanI jarmananA vidvAnomAM bahu ja prazaMsA thaI. jIvana parivartana : A arasAmAM ja pUnAmAM sarvanTasa oNpha inDiyA sosAyaTInA kAryAlayamAM gAMdhIjI sAthe mulakAta thaI. temaNe temanI sAthe vicAra vinimaya karyo. gAMdhIjInA vicArothI prabhAvita thayA. A aMge teo svayaM lakhe che ke pUne meM rahate samaya, hameM svargIya lokamAnya tilaka aura mahAtmA gAMdhI Adi mahApuruSoM kA bhI sAkSAt paricaya huaa| aura hamAre jIvanamArga meM viziSTa parivartana ghaTita huaa| jisa veSa kI caryA kA AcaraNa hamane mugdhabhAva se bAlyakAla hI meM svIkRta kiyA thA usake sAtha hamAre mana kA tAdAtmya na hone se, hamAre manameM, apanI jIvanapravRtti ke viSaya meM eka prakAra kA bar3A bhArI Antarika asaMtoSa bar3hatA jAtA thA / antara meM vAstavika vIrAgatA na hone para bhI kevala bAhya veza kI virAgatA ke kAraNa lokoM dvArA vaMdana-pUjanAdi kA sanmAna prApta karane meM hameM eka prakAra kI vaMcanA pratIta hotI thii| isa lie gurupada ke bhAra se mukta hokara kisI sevaka pada kA anusaraNa karane kA hama manoratha kara rahe the aura apanI manovRtti ke anukUla sevA kA upayukta kSetra khoja rahe the / san 1920 meM, deza kI mukti ke lie mahAtmAjI ne asahayoga Andolana kA maMgalAcaraNa kiyA aura usI ke anusaMdhAna meM rASTrIya zikSaNa ke pracAra nimitta, ahamadAbAda meM gUjarAta vidyApITha kI sthApanA kA Ayojana huA / mitroM kI preraNA evaM mahAtmAjI kI AjJA se prerita hokara pUnA se ahamadAbAda pahuMce aura vahAM, apanI manovRtti ke anurUpa kAryakSetra pAkara eka sevaka ke rUpa meM, gUjarAta vidyApITha kI sevA meM sammilita hue / (kiJcit vaktavya, prabandha cintAmaNi pR0 2) temaNe jaina sAdhujIvananI maryAdAo choDI gUjarAta vidyApIThamAM joDavAnI jAherAta karI. teo pUnAthI gAMdhIjInI sAthe ja amadAvAda AvyA. sane 1920mAM gujarAta vidyApIThanI sthApanA thaI temAM munijI sevaka tarIke joDAyA. rASTrIya punarutthAna mATe prAcIna saMskRtinA vividha aMgonuM adhyayana ane saMzodhananI AvazyakatA hatI tethI gAMdhIjIe gujarAta purAtattva maMdiranI sthApanA karI ane tenA AcAryapade munijIne niyukta karavAmAM AvyA. A maMdiramAM te samayanA aneka vidvAno joDAyA ane temaNe bhAratIya saMskRtinA mahattvapUrNa graMthonuM saMpAdana kArya karyuM ane karAvyuM. munijIe mogyalAna therakRta pAlizabdakoza, abhidhAnappadIpikA, prAkRtakathA saMgraha, pAlIpAThAvalI, prAcIna gujarAtI gadya saMdarbha Adi saMzodhanAtmaka tathA chAtropayogI graMthonuM prakAzana kArya karyuM. prAcIna gujarAtI gadya saMdarbha : gUjarAta vidyApIThamAM temaNe purAtattva graMthAvalIno prAraMbha karyo hato. temAM temaNe ja saMpAdita

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Vol. XXX, 2006 prAcyavidyAvid munizrI jinavijayajI 231 karela prAcIna gujarAtI gadyasaMdarbha nAmano graMtha saMvat 1986mAM prakAzita thayo hato. prastuta graMthamAM taruNaprabhasUri (saM. 1411) kRta samyakta tathA zrAvakanA bAvrata uparanI 15 kathAo tathA 8 prakIrNa kathAo, saMvat 1466mAM racAyela zrAvakavratAdi aticAra, somasuMdarasUri (sa. 14571499) kRta upadezamALA aMtargata kula 53 kathAo, yogazAstranI 13 kathAo, yogazAstrotargata gRhastha dharmanA guNonuM varNana, mANikyacaMdrasUri (saM. 1478) kRta pRthvIcaMdra caritra ane hemahaMsagaNi (saM. 1500) kRta namaskAra bAlAvabodha, kulamaMDaLasUri (saM. 1450) kRta auktika prakaraNa, auktika pado, tathA pariziSTamAM caudamA saikAnuM gujarAtI gadya Adi kRtiono saMgraha karelo che. prastuta graMtha gujarAtI bhASAnA prAcIna svarUpane samajavAmAM khUba ja upayogI thAya tevo saMdarbha graMtha che. A graMthanuM saMpAdana karyA pachI jinavijayajI jarmanI gayA ane tyAMthI pAchA AvyA bAda satyAgrahanI laDatamAM joDAyA hatA tethI temanI prastAvanA vagara ja graMtha prakAzita karavAmAM Avyo che. jarmanInA keTalAMka bhAratIya vidyAnA vidvAnathI hAInarikha bhUMDarsa, zroDariMga glAjaneva, Adi bhAratanI yAtrAe AvyA hatA. temaNe keTalAMka mahattvapUrNa prAcIna graMtho upara vicAravinimaya karavA tathA saMpAdananI dRSTithI jarmanI AvavA nimaMtraNa ApyuM ane temanA nimaMtraNane mAna ApI munijI jarmanI gayA hatA. jarmanImAM temaNe hindustAna hAusanI sthApanA karI. bhAratathI teo kauTilyanI alabhya hastaprata mAtra darzana karAvavA laI gayA hatA. A hastaprata jarmana vidvAno 1 lAkha mArka (jarmana nANuM)mAM mAMgI hatI. munijIe jarmana vidvAnone jaNAvyuM ke tene pote paNa mUlyavAna gaNe che tethI A graMtha vecavA mATe nathI paraMtu bhAratanI amUlya nidhI che. tema jaNAvI mAtra saMpAdana karavA mATe sahamatI ApI hatI. 1930mAM kalakattA gayA. tyAM teo zAMtiniketanamAM kSitimohanasenane maLyA hatA. ahIM teoe adhyayana adhyApananuM kArya zarU karyuM. paM. zrI dalasukha ahIM temanA hAtha nIce bhaNyA. ahIM temano paricaya bahAdurasiMhajI sIMdhIjI sAthe thayo teo vidyApremI dAnavIra hatA. munijInA saMparkathI bahAdurasiMha sIMdhIjIe graMthamALAno AraMbha karyo. A graMthamALAno samagra kAryabhAra munizrIe upADyo. pa6 alabhyagraMthonuM Adhunika zailIthI saMpAdana karI prakAzita karyA. A graMthamALAmAM temaNe svayaM saMpAdita karelA 14 graMtho prakAzita thayA che. tyArabAda gAMdhIjInA satyAgrahamAM joDAyA. dharAsaNAnA satyAgrahamAM jelamAM javAnuM thayuM. ahIM temane jamanAlAla bajAja, narImAna, DaoN. cokasI, raNachoDabhAI zeTha, mukuMda mAlavIya ane kanaiyAlAla munazI Adino saMparka thayo. jelamAMthI chUTI muMbaI AvyA ane kanaiyAlAla munazInA AgrahathI temaNe bhAratIya vidyAbhavanano kAryabhAra saMbhALyo. te samaye jesalamerathI AcArya jinaharino saMdezo AvatA teo jesalamera jJAnabhaMDAronA avalokana mATe jesalamera gayA. tyAM temaNe Azare 200 jeTalI alabhya hastapratonI pratilipio karAvI. 1950 mAM rAjasthAnI rAjya sarakAra dvArA racavAmAM Avela samitiomAM eka samiti hastalikhita sAhityanA saMgraha, saMrakSaNa, prakAzananI hatI. teno kAryabhAra munijIne soMpavAmAM

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232 jitendra bI. zAha SAMBODHI Avyo. temaNe rAjasthAna prAcya vidyAmaMdiranI sthApanA karI ane hajAro hastapratono saMgraha karyo. je Aje paNa upalabdha che. saMpAdaka jinavijayajI : munijIe aneka graMthonuM saMpAdana karyuM hatuM. graMthonuM saMpAdana karavAnI temanI paddhati viziSTa hatI. sarvaprathama to teo jJAnabhaMDAro-graMthabhaMDAromAMthI prAcIna hastapratonI khoja karatA ane temAMthI durlabha ane alabhya graMtho zodhI kADhatA hatA. tenuM adhyayana karI pATha zuddhi karatA ane tenA anya pAThonuM vargIkaraNa karatA hatA. maulika ane prakSipta pAThonuM vargIkaraNa karavAnuM kaThIna kAma temane hastagata hatuM. padyo ane khAsa karIne prAkRta padyonuM zuddhIkaraNa karavAnI temanI kaLA adbhuta hatI. temaNe keTalAMka pUrve prakAzita thayelA graMthonuM punaH saMpAdana karI zuddha karyA hatA. pUrve prakAzita thayelA graMthomAM purAtana lipi viSayaka ajJAnatAne kAraNe, kayAMka aitihAsika jJAna viSayaka ajJAnatAne kAraNe, kyAMka sAMpradAyika paraMparA viSayaka anabhijJatAne kAraNe tathA prAkRta bhASAdi viSayaka ajJAnatAne kAraNe pAThomAM rahelI azuddhine temaNe zuddha karelI che. Ama temanuM saMpAdana khUba ja mahenata ane khaMtathI thayeluM jovA maLe che. A uparAMta teo saMpAdita karela graMthomAM aneka pariziSTo ApatA, jema ke mULagraMthamAM AvatA zloka, gAthAdino akArAdi anukrama, kaThIna zabdono koza, prAkRta zabda sUci, vizeSa nAma sUci, chandonAma sUci Adi. AvA pariziSTone kAraNe graMtha saMdarbhagraMthanI koTino banI jato hato. itihAsakAra jinavijayajI : | munizrIe itihAsa viSayaka aneka graMthonuM saMpAdana karyuM ane prakAzita karyo. A graMthonA prakAzanathI aneka ajJAta viSayonI jANakArI prApta thaI. pravartaka kAntivijayajI jaina itihAsamAlA, zrI jaina AtmAnaMda sabhA, bhAvanagara ane sIMghI jaina graMthamAlA dvArA vijJapti triveNI, kRpArasakoza, zatruMjayatIrthoddhAra prabandha, jaina aitihAsika gUrjara kAvyasaMcaya, prAcIna jaina lekha saMgraha, prabandhaciMtAmaNi, vijJapti lekha saMgraha jevA durlabha graMthonuM prakAzana kArya karyuM. vidyApIThamAM rahIne prabandhakoza, kumArapAla prabandha, vastupAla caritra, vimalaprabaMdha, Adi graMtho tathA zilAlekha, tAmrapatra, granthapazasti ityAdi anyAnya prakAranA gujarAtanA itihAsanA sAdhanabhUta saMgrahanI saMkalanA zarU karI ane aneka graMtho prakAzita karyA. saMskRta ane dezI bhASAomAM lakhAyela vijJapti lekhonuM kAma munizrI jinavijayajIe AraMbhya. vijJapti patromAM pracura mAtrAmAM aitihAsika ane sAhityika sAmagrI prApta thAya che. A sAhityaprakAra aprakAzita ane ajJAta hato tene saMzodhita karI prakAzita karavAnuM kArya munizrIe karyuM. A vijJapti patromAM keTalAMka to khUba ja mahattvapUrNa che. kharatara gacchanA eka vijJapti patra vize munizrI lakhe che ke

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233 Vol. XXX, 2006 prAcyavidyAvid munizrI jinavijayajI "yaha lekha kharatara gaccha ke AcArya jinodaya sUrine, gujarAta ke pATaNa nagara se, apane pUjya lokahitAcArya ke prati, jo usa samaya ayodhyA nagara meM cAturmAsa nimitta rahe the, bhejA thA / yaha patra bahuta hI sundara evaM prauDha sAhityika bhASA meM likhA gayA hai / bANa, daNDI aura dhanapAla jaise mahAkaviyoM dvArA prayukta gadya zailI ke anukaraNarUpa meM yaha eka Adarza racanA hai / AlaMkArika bhASA kI zabdacchatA ke sAtha, isameM aitihAsika ghaTanA ke nirdezaka varNanoM kA bhI sundara puTa saMmizrita hai" ( rvivat prAstAvi pR. 2, vijJamatteva saMprada ) Ama ghaNI upayogI mAhitI AvA patromAM prApta thAya che. temaNe vijJapti triveNI - vijJapti mahAlekha - Anandaprabandha lekhAdinuM prakAzana karyuM hatuM. tyAra bAda A samagra lekhonA samuccayarUpa vijJaprilekha saMgraha nAmano graMtha sIMghI jaina graMthamALAmAM pragaTa karyo hato. 1952mAM temanI sevAnI kadararUpe jarmanInI vizvavikhyAta orIenTala sosAyaTInA sanmAnIya sadasyarUpe cUMTavAmAM AvyA. 1961 mAM bhArata sarakAra dvArA padmazrIno evorDa prApta thayo. A uparAMta zrI vijayadharmasUri jaina sAhitya suvarNacaMdraka tathA rAjasthAna sAhitya akAdamI dvArA manISInI padavI enAyata karavAmAM AvI hatI. sane 1963mAM bhAratIya vidyA bhavana, muMbaI dvArA mAnA sabhya banAvI temanuM sanmAna karavAmAM AvyuM hatuM. jIvana daramyAna vidyAnA aneka kAryo karyA. vidvAno sAthe temano paricaya atyaMta madhura hato. jaina vidyA ane bhAratIya vidyAnA aneka vidvAno temanA aMgata mitro hatA. e. ena. upAdhyaye, paM. sukhalAla saMghavI, jugalakizora munnAra, devendrakumAra zAstrI, agaracaMda, nAhaTA, bhavaralAla nahATA, pI.vI. bApaTa, harIndra vidyAbhUSaNa, bhogIlAla sAMDesarA, harivallabha bhayANI, rasIkabhAI parIkha, vAsudeva zaraNa agravAla, mahendale, ghATage, Alphasa Dopha Adi vidvAnonA nAmo gaNAvI zakAya. samAja sevA : munizrIe samAja sevAnA kSetre paNa mahattvapUrNa yogadAna karyuM hatuM. mAtAnI smRtirUpe temaNe rUpAyelImAM rAjakumArI bAlamaMdiranI (1967) sthApanA karI hatI. caMderiyA (citoDa)mAM sarvodaya sAdhanA AzramanI sthApanA karI lokopayogI kAryo zarU karyA hatA. taduparAMta haribhadrasmRti maMdira, citoDagaDha, bhAmAzA bhAratI bhavana-citoDanI sthApanA karI jana samAja sAthe gADha saMbaMdha jALavI rAkhyo hato tathA vidyA sAdhanAnI jema jana sevAnI temanI abhiruci spaSTa thAya che. bhAratIya vidyA ane purAtattva vidyAnA ajoDa vidvAna munizrI jinavijayajI 89 varSanI vaye amadAvAdamAM tA. 3, jUne 1976nA roja avasAna pAmyA. temanI aMtima saMskAravidhi rAjasthAna sarakAra dvArA rAjakIya sanmAna sAthe caMderiyA (rAjasthAna)mAM karavAmAM AvI hatI. temanA svargagamanathI bhAratIya vidyAnA eka nakhazikha vidvAnanI na pUrI zakAya tevI khoTa paDI.

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pANDulipiyoM aura lipivijJAna kI agrIma kAryazAlA kA ahevAla kRpAzaGkara zarmA dinAGka - 10 maI 2007, guruvAra zubhArambha vidhi : ___ rASTrIya pANDulipi mizana (naI dillI) aura lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmandira, ahamadAbAda ke saMyukta upakrama meM Advance Workshop on Manuscriptology and Paleography kI zubhArambhavidhi dinAGka 10.5.2007 ko prAta: 10.00 baje DaoN0 bI0 e0 prajApati, kulapati, hemacandrAcArya uttaragujarAta yunivarsiTI ke adhyakSatA meM sampanna huI / kAryakrama ke mukhyAtithi gujarAta vidhAnasabhA ke adhyakSa pro0 maMgalabhAI paTela the| kAryakrama kI udghATana vidhi dIpadIpana se sampanna huii| maMgalAcaraNa DaoN0 prIti paJcolI ne kiyA / svAgatavacana DaoN0 jitendrabhAI zAha ne kiyA / rASTrIya pANDulipi mizana ke uddezyoM tathA varkazApa kA viSaya pravartana mizana ke sahAyakanidezaka DaoN. dilIpakumAra rANA ne prastuta kiyA / saMcAlana pro0 kAnajIbhAI paTela ne kiyA tathA AbhAra pro0 kanubhAI zAha ne mAnA / isa avasara para nagara ke gaNamAnya nAgarika tathA gujarAta vizvavidyAlaya ke vividha viSayoM ke AcArya, upAcArya Adi upasthita the| 11 maI, 2007 : lAlabhAI dalapatabhAI bhAratIya saMskRti vidyAmandira, ahamadAbAda meM rASTrIya pANDulipi mizana saMskRti mantrAlaya, naI dillI (bhArata sarakAra) ke sahayoga se prAcIna hastaprata vijJAna evaM lipizAstra viSaya para eDavAMza kAryazAlA kA zubhArambha huA jisakI vyAkhyAna mAlA 11.5.2007 ko prAta: 7.30 baje pro0 vasantakumAra bhaTTa, niyAmaka, bhASA-sAhitya bhavana, gujarAta yUnivarsiTI, ahamadAbAda ke vyAkhyAna "pATha-saMkramaNa evaM pATha-sampAdana kA pUrva itihAsa" viSaya para kendrita huaa| Apane pAThasaMkramaNa evaM pAThasampAdana ke vividha sopAnoM para carcA kI jisameM vedoM se lekara vartamAna sAhitya para prakAza ddaalaa| aura kahA ki bhagavAna buddha aura mahAvIra svAmI ke samaya se pATha-parivartana kI prathA pravahamAna rahI hai / tathA Adarza lekhaka ke guNa, pANDulipi (hastaprata) kI sAmagrI Adi ko vyAkhyAyita kiyA / sAtha hI Apane pAThasaMcaraNa ke pramukha binduoM kA sparza kiyA aura paricarcA kii| mizana ke sahAyaka nidezaka DaoN. dilIpakumAra rANA ne apane vyAkhyAna meM kahA ki pANDulipi, hastaprata, granthI, TeksTa, pothI Adi aneka nAmoM se pukArI jAtI hai / prAyaH hastalikhita

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Vol. xxx, 2006 pANDulipiyoM aura lipivijJAna kI agrIma kAryazAlA kA ahevAla 235 sAmagrI bhUrjapatra, tADapatra, tAmrapatra, vastra, kAgaja Adi vividha padArtho para prApta hotI hai jinakA aitihAsika, sAMskRtika, tathA vaijJAnika mUlya yA mahattva ho ve sabhI isI zreNI meM samAviSTa hai| Apane pANDulipi ke anusandhAnakartA ke lie prArambhika Avazyaka nIti nirdezoM Adi para bhI carcA kI tathA hastaprata ke sUcIkaraNa kI vyavahArika jAnakArI dI / Arambha meM vaktAdvaya kA vAcika svAgata saMsthA ke niyAmaka DaoN. jitendra bI0 zAha jI ne kiyA aura sabhI pratibhAgiyoM ko zikSAbhyAsa hetu agrima badhAI dete hue harSa vyakta kiyA / anta meM AbhAra va kRtajJatA pro0 kanubhAI zAha ne vyakta kI / 12 maI, 2007 : pro0 vasanta bhaTTa, ahamadAbAda ne 'pANDulipi ke sampAdana ke vividha sopAna' viSaya se sambandha carcA meM kahA kI saMskRta sAhitya ke adhyayana meM kRti samIkSA se pUrva pATha-samIkSA karanA atyanta Avazyaka hai / isa mata ke samarthaka aneka bhAratIya evaM bhAratetara vidvAna manISiyoM kA nAmollekha kiyA jinameM velavanakara, sukhaThanakara Adi jaise samartha vidvAn haiM / Apane kahA kI grantha evaM pATha kI uccastara tathA nimnastara kI samIkSA kA jikra kiyA aura batAyA ki TeksTyuala kriTisijma bhASAzAstra kI zAkhA hai / mUla pATha kA anveSaNa kara pATha-nirdhAraNa karanA samIkSA hai / vividha pANDulipiyoM ko saMkalana kara unameM kahA kisa prakAra azuddhiyoM kA samAveza hotA hai| unake pramukha bindu hai-pramAdavazAt, ajJAnavazAt, anavadhAnavazAt / isI kAraNa grantha ke mUla pATha kA anveSaNa atyanta Avazyaka hai / Apane kahA ki abhijJAnazAkuntalam kI samasta pANDulipi kA pratyakSa darzana karanevAle mAtra eka vyakti zrI dilIpabhAI kAMjIlAla bhAratIya vidvAna the| kisI bhI kRti ke sampAdana karane se pahale mUlapATha kA nirdhAraNa ho jAne para pATha-samIkSA tatpazcAt kRtisamIkSA honI cAhie / pro0 bhaTTa ne sampAdana ke pramukha tIna binduoM anusandhAna, saMskaraNa, uccatara samIkSA para bhI carcA kii| dvitIya satra ke vaktA DaoN. dilIpa rANAjI ne apane 'Cataloguing of manuscripts' viSaya para vyAkhyAna dete hue usake vividha pakSoM para carcA kI aura prayogAtmaka vidhi para prakAza ddaalaa| Apane grantha ke kAlanirdhAraNa, granthamAna Adi kI prakriyA para vizeSa rUpa se dhyAna AkarSita kiyA / tathA sAtha hI Adhunika vaijJAnika paddhati se nUtanAbhinUtana prakriyA se pANDulipiyoM ke sUcIkaraNa karane kI vidhi ko vyAkhyAyita kiyaa| 13 maI, 2007 : isaro, ahamadAbAda ke DaoN0 pI0eca0 Thakkara, (ahamadAbAda) ne ela0DI0 insTiTyUTa oNpha inDolaoNjI meM pANDulipivijJAna evaM purAlipizAstra viSaya para Ayojita vyAkhyAna mAlA meM inasIyanTa menyuskrIpTa evaM 'spesa ArkiyolaoNjI' se sambaddha vyAkhyAna meM batAyA ki Aja kI vaijJAnika takanIka aura sAhityika sAkSyoM, aitihAsika tathyoM, bhaugolika tathyoM Adi ke mAdhyama se hamArI prAcIna sabhyatA saMskRti aura sAMskRtika sampatti kA anveSaNa kara sakate haiM / jo hamAre deza kI saMskRti ko surakSita karane ke lie atyanta Avazyaka hai / isa kArya meM seTelAITa yAntrika TekanolaoNjI bahuta hI sahAyaka siddha hai| dvitIya vyAkhyAna ke vaktA pro0 vijaya paNDyA ne 'Logic and Critical Editing Text' .

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236 kRpAzaGkara zarmA SAMBODHI (tarka evaM samIkSAtmaka sampAdana) viSaya para vyAkhyAna diyA / Apane kahA ki grantha kI ucca-samIkSA ke lie tarka kA honA atyanta Avazyaka hai usI ke sahayoga se samIkSA hogI / Apane amarUkazataka, zAkuntalama jaise aneka uddharaNoM ko prastuta kiyaa| tRtIya vaktA pro0 vasanta bhaTTa ne 'pAThalocanA meM saMzodhana evaM saMskaraNa' se saMbaddha vyAkhyAna diyA isase sambandhita una samasta pahaluoM ko vistArapUrvaka vyAkhyAyita kiyA jo samIkSA ke Avazyaka aura upAdeya tattva the| DaoN0 prItibena paMcolI ne devanAgarI lipi para vyAkhyAna diyA jisameM lipi udbhava, vikAsa aura utpatti sthAna, kAla para prakAza DAlA / sabhI vaktAoM kA paricaya svAgata pro0 kanubhAI zAha ne kiyA / 14 maI, 2007 : DaoN0 pI0 eca0 Thakkara (ahamadAbAda) ne 'Probable Course of Vedic River Saraswati from Himalaya Mansarover to Gujarat and textual evidence' viSaya se saMbaddha vyAkhyAna meM sAhityika AdhAra para sarasvatI nadI ke srota kahA~-kahA~ prApta hote haiM, usake anusaMdhAna yAtrA para prakAza DAlate hue sAhityika tathA purAtAttvika sAkSyoM ke uddharaNa prastuta kiye / sAtha hI Apane bhAratIya AsthA kI kendra vividha saritAoM kA udagama aura unake pravAha srotoM ko cihnita kiyA / jinameM sarasvatI, brahmina Adi pramukha rahI hai / ela0DI0insTiTyUTa ke lipividva DaoN. prItibena paJcolI ne lipipravAha kI carcA kI aura devanAgarI lipi ke varNasAmya aura vaiSamya ko upasthApita kiyA / DaoN. vijaya paMDyA ne pramukha taura para rAmAyaNa ke bAlakANDa evaM sundarakANDa ke Enterpoletion (prakSiptAMza) ke uddharaNoM ko udghATita karate hue carcA kI aura tarka aura samIkSA kA paraspara yoga ko vyAkhyAyita kiyA / DaoN0 prItibana paJcolI ne devanAgarI lipi kA abhyAsa pratiyogiyoM ko karAyA / 15 maI, 2007 : kAlidAsa anukaraNIya hai bhavabhUti anukaraNIya nahIM / yaha bAta DaoN0 vasanta ku mAra bhaTTa ne rASTrIya pANDulipi mizana kI rASTrIya kAryazAlA meM "uttararAma-carita kI pAThaparamparA aura pAThAlocanA ke siddhAnta" viSaya para vyAkhyAna prastuta kiyA / Apane uttararAmacaritam ke abhI taka ke prakAzita aGkoM kA avalokana kara aprakAzita pANDulipiyoM meM prApta pAThoM ke AdhAra para apanA tarka prastuta kiyA / aura vistAra se apanI anusandhAna dRSTi ddaalii| hemacandrAcArya uttara gujarAta yunivarsiTI ke pUrva kulapati DaoN0 balavaMta jAnI ne "cAraNI sAhitya lekhanaparamparA" viSaya para kendrita vyAkhyAna diyA jisameM batAyA ki cAraNI-sAhitya paramparA kA alagAva svarUpa hai / isameM pAThAntara prApta nahIM hote, (prakSiptAMza) kA samAveza nahIM hai / cAraNIparamparA kauTumbika hai| isa paramparA kI hastaprata kA AkAra vyApArika vahI kI taraha hotA hai / chanda kA vaividhya tathA chandoM kA prakAra AbhUSaNoM kI bhAMti hotA hai / alaMkAro ke bhI bhinna-bhinna rUpa mila

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237 Vol. xxx, 2006 pANDulipiyoM aura lipivijJAna kI agrIma kAryazAlA kA ahevAla 237 sakate haiM / isakA mUla utsa bhAvAnukUla hotA hai / tathA isakI pramukha vizeSatA kaNThasthIkaraNa hai / vaktA kA paricaya evaM svAgata pro0 kanubhAI zAha ne diyA / 16 maI, 2007 : ___ DaoN0 prItibena paJcolI ne devanAgarI ke vyaJjano ke saMyukta svarUpoM kA abhyAsa karAyA jinameM ddha, dva, bbha, pbhra, vva, cca, sta, hIM, ka Adi samAhita raheM / Apane batAyA ki lipika (lehiyA) ke pramAdavazAt, ajJAnavazAt isa prakAra yadAkadA lipi ke AkAra meM parivardhana, parivartana hotA rahA hai / tathA dasavI zatA0 se sadyaHkAlIna devanAgarI kA svarUpa batAyA / DaoN0 balavanta jAnI (rAjakoTa) ne cAraNI-sAhitya lekhanaparamparA, svarUpa viSaya para vyAkhyAna meM kahA kI cAraNI-sAhitya ko DiMgalaTreDezana ke rUpa meM jAnA jAtA hai| tathA isako rAjyAzraya prApta thA / (isa kI pramukha vizeSatA yaha hai ki kuTumbika (kauNTumbika) hai inakA saMrakSaNa pIr3hI dara pIr3hI taka surakSita rahA hai| hemacandrAcArya ke vyAkaraNa meM cAraNI ke aneka dohA, chanda Adi uddharaNa svarUpa prastuta hue haiM / solaMkIkAlIna saurASTra meM aneka cAraNa rAjyAzrita hote rahe hai / usa sAhitya ke lekhana ke lie prastutikaraNa anivArya hotA thA jo isa vidyA se paricita hote the vo hI cAraNasAhitya kA lekhaka hotA thA / isa sAhitya meM ukti ke caturdhA prakAra hai -(1) sanmukha (2) zrImukha (3) parAmukha (4) paramukha / isa paMkti ke pUrvArdha aura uttarArdha donoM alaMkRta honA cAhie / isake akSara aura viSaya donoM para bhI carcA kI / DaoN0 jAnI ne cAraNI ke varNa aura viSaya para prakAza DAlA / Apane batAyA ki cAraNI sAhitya meM aitihAsika tathA dharmacaritra mUla pradhAna tattva haiM / kabhI-kabhI laukika caritra bhI samAviSTa kiyA jAtA rahA hai| parantu aitihAsika evaM rAjanaitikacaritra adhika prApta hotA rahA hai| kintu isameM bhaktidarzana kA bhI svarUpa prApta hotA hai| yaha vaiSNavoM kA prabhAva thA / sahasrAdhika cAraNa kavi hue hai aura lagabhaga itane hI kAvya-grantha likhe gae haiN| ela0 DI0 insTiTyUTa ke zrI vismaya rAvala ne 'kanjaravezana oNpha menyuskrIpTa' viSaya para apane vyAkhyAna meM hastaprata saMrakSaNa ke lie prayukta resTorezana AdI kaI zabdoM kA pracalana rahA hai aisA btaayaa| zrI rAvala ne hastaprata ke lie prAthamika saMrakSaNa, kyUreTIva saMrakSaNa ke bAre meM vistRta jAnakArI dI tathA ve saba pANDulipiyoM ke sAkSya prastuta kiye jinameM kisa prakAra saMrakSaNa paddhati apanAI gaI aura kahAM-kahAM saMrakSaNa Avazyaka thA aura use kisa prakAra dara kiyA gyaa| isa prakAra zrI rAvala ne hastaprata (purAsampadA) ke rakharakhAva tathA usake mahattvatA ke pakSa para vizeSa bala diyaa| vaktA paricaya evaM svAgata DaoN0 prIti paJcolI ne kiyA / 17 maI, 2007 : orienTala insTiTyUTa, baDaudA ke DaoN0 vAya0 esa0 vAkaNakara ne 'History and development of Textual Critisim as a Branch of Research' viSaya para vyAkhyAna dete hue

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238 kRpAzaGkara zarmA SAMBODHI kahA kI kRti ke guNa doSoM kA vivecana karanA samIkSA hai / apane anusandhAna kA artha kiyA hai ki ajJAtavastu Adi ko jJAtakara prakAza meM lAnA anusandhAna hai / Apane batAyA kI belavenakara ne vedavidyA se lekara klAsikala saMskRta-sAhitya kA samIkSAtmaka saMpAdana kArya kiyA hai| DaoN0 prIti paJcolI ne devanAgarI lipi ke varNa vinyAsa kA abhyAsa karAyA / gujarAta vidyApITha, bhAratIya saMskRti aura itihAsa viSaya ke pUrva adhyakSa DaoN0 raseza jamInadAra ne 'lipisrota evaM lipivikAsa' viSaya para apane vaktavya meM batAyA ki hastaprata vidyA ke sampAdana ke lie kauTilya ne paJcakarma kA nirdeza kiyA hai-(1) saMyamana (2) saMzodhana (3)saMkalana (4) saMdarzana (5) saMlekhana / ina paJcakarma kA hastapratavidyA ke sampAdana meM viniyoga Avazyaka hai / 18 maI, 2007 : ___'lipivikAsa' viSaya para vyAkhyAna kA vistAra karate hue DaoN0 jamInadAra ne batAyA ki zaka saMvat kA pracalana gujarAta meM huA thaa| isake pravartaka cASTana rudradAmA kA pitAmaha thaa| brAhmI lipi ke vikAsakrama kI carcA karate hue zrI jamInadAra ne batAyA ki bhArata varSa meM prApta honevAle vibhinna prAMto gujarAta, madhyapradeza, rAjasthAna, mahArASTra Adi ke upalabdha zilAlekhoM kI aitihAsika carcA kii| DaoN0 vAkaNakara ne 'Fundamental Principles and Rules of Textual Critisim' viSaya para vyAkhyAna prastuta kiyA / Apane hastaprata ke samIkSAtmaka AvRtti nirmANa kI paddhati se avagata karAyA / gujarAta rAjya purAtattva vibhAga ke nidezaka pro0 rAvata ne samUce bhArata meM prasarita sindhughATIsabhyatA saMskRti itihAsa ke sAkSyoM kA ullekha karate hue gujarAta ke aitihAsika, sAMskRtika tathA pracalita vyAvahArika vinimaya praNAlI/paddhati ke tattva aura prAcIna nagara-nirmANa, sthApatya Adi tathyoM ko yathA sAkSya udghATita kiyA / Apane dholAvIrA nAmaka grAma kA purAvazeSa ke AdhAra para yathAsthiti pramANa prastuta kiyA / jala ke srota Adi para bhI carcA kii| atithi svAgata paricaya saMsthA ke niyAmaka DaoN0 je0bI0 zAha ne kiyA aura pro0 rAvata kI anusandhAna yAtrA para prakAza DAlA / 19 maI, 2007 : DaoN0 prIti paJcolI ne devanAgarI lipi ke saMyukta akSaroM ke svarUpoM kA pratibhAgiyoM ko lekhana abhyAsa karAyA / pro0 ema0 ela0 vADekara (baDodA) ne "hastapratoM meM prApta azuddhiyoM" viSaya para vyAkhyAna dete hue batAyA ki lekhaka ke ajJAnavaza athavA buddhivazAt azuddhiyoM kA honA svAbhAvika hai| kabhI-kabhI sthAna kI kamI ke kAraNa bhI akSara lopa hotA hai jo azuddhi kA kAraNa hotA hai aura samAnAkSara ke lopa ke kAraNa bhI aisA prAyaH ho jAtA hai| pro0 rAvata (ahamadAbAda) ne 'vaDanagara Excavation 2006-07 Recent Findings' viSaya se saMbaddha vyAkhyAna meM batAyA kI vaDanagara ko prAcIna sAhitya purANa, mahAbhArata Adi meM Anarta deza yA Anandapura, cAmarakarapura, skandapura Adi nAmoM se ullekhita kiyA hai / prastuta nagara ke prAmANika

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Vol. xxx, 2006 pANDulipiyoM aura lipivijJAna kI agrIma kAryazAlA kA ahevAla 239 purAvazeSoM ke AdhAra para aitihAsikatA, kalAtmakatA, sAMskRtika mahattA Adi para prakAza DAlA / Apane vaDanagara meM pracalita mudrA, hastidanta ke alaMkaraNa, pASANa TerAkoTa kI prAcIna bauddha, gaNeza, jaina Adi mUrtiyoM ke avazeSa prastuta kiye / aura anumAnataH unakA kAlanirdhAraNa bhI kiyA / katipaya mudrAoM para brAhmIlipi meM utkIrNa tathyoM para bhI carcA kI / ata: Apake anusandhAna ke mutAbika gujarAta kA vaDanagara grAma purAtanakAla meM samagra vaibhavasampanna deza rahA hogA jo kalA, saMskRti aura itihAsa ke adhyetA ke lie anusandheya banA huA hai| atithi svAgata paricaya DaoN0 je0bI0 zAha ne diyA tathA pro0 rAvata ke samagra anusandhAna mArga ko udghATita kiyaa| 20 maI, 2007 : zrI vismaya eca0 rAvala (ahamadAbAda) ne "Integrated Pest Management' viSaya para vyAkhyAna meM hastapratoM meM prApta saMrakSaNa kI AvazyakatAoM para prakAza DAlA aura kITadaMSTra hastapratoM ko kisa prakAra pahacAnA jAnA cAhie ki kisa kIDe ke dvArA khAI gaI hai usakA nirdhAraNa va usakA pAramparika aura vaijJAnika takanIka se kisa prakAra saMrakSaNa ke upacAra karanA cAhie / Apane sarasvatImahala lAyabrerI ke prayukta pAramparika bhAratIya paddhati se saMrakSaNa ke padArthoM kI carcA kii| orienTala insTiTyUTa, baDaudA ke nidezaka DaoN0 vADekara ne 'zodha ke prakAra aura prakriyA' viSaya para carcA kii| jisameM hastaprata ke prakAra aura usake sampAdana ke vividha caraNoM para prakAza DAlA / maisUra se padhAre saMskRta vidvAna DaoN0 esa0 jagannAtha ne granthalipi ke paripatra aura bhAratIya tathA bhAratetara lipiyoM ke pravAha kI saMkSepa meM carcA kI aura granthalipi ke vikAsa krama ke pravartana para dRSTi DAlI tathA granthalipi kA varNa vinyAsa Arambha kiyaa| DaoN0 jagannAtha ne apanA adhyApana saMskRta bhASA ke mAdhyama se karAyA / vaktA paricaya va svAgata DaoN0 je0 bI0 zAha ne kiyA aura vaktA zrI jagannAtha jI kI anusandhAnayAtrA ko prakAzita kiyA / 21 maI, 2007 : zrI mahAvIra jaina ArAdhanA kendra, kobA ke hastaprata bhaNDAra evaM saMgrahAlaya kA avalokana sabhI pratibhAgiyoM ne kiyA tathA Avazyaka aura mahattvapUrNa jAnakArI hA~sila kii| 22 maI, 2007 : pANDulipivijJAna evaM purAlipizAstra kAryazAlA ke vaktA ke rUpa meM DaoN0 esa0 jagannAtha ne granthalipi ke varNa vinyAsa paddhati kA abhyAsa pratibhAgiyoM ko karAyA tathA Apane granthalipi aura devanAgarI lipi ke varNavinyAsa kI sAmyatA ko bhI udghATita kiyA / DaoN0 je0 bI0 zAha (ahamadAbAda) ne "hastaprata-vijJAna" viSaya se saMbaddha lipi, lekhanakalA, lekhana ke sAdhana tathA lekhana vyavasAya aura hastaprata saMgraha kA itihAsa bindu para kendrita carcA meM jJAna kI paramparA aura usake pracAra-prasAra para prakAza DAlA / Apane 8 vIM zatI kA haribhadrasUrikRta dharmabindu nAmaka grantha meM zrAvaka

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240 kRpAzaGkara zarmA SAMBODHI zrAvikAoM ke kartavyoM ko udghaTita karate hue kahA ki zrAvaka kA eka dharma hai-pustaka lekhana / sAtha hI hastaprata saMgraha ke prakAra, jainaparamparA meM bhaNDAra Adi tattvoM ko prakAzita karate hue / hamArI bauddhika-sampadA para kendrita deza kI aitihAsika ghaTanA ko udghATita kiyA / jisameM pUrva pradhAnamantrI neharU, zrImatI indirA gAMdhI, seThazrI kastUrabhAI Adi ke athaka prayAsoM ko smaraNa kiyA gayA jinhoMne itihAsa, saMskRti aura jJAna kI koza hastapratavidyA ko saMrakSita karavAyA / DaoN0 paJcolI ne devanAgarI lipi kA abhyAsa karavAyA / 23 maI, 2007 DaoN0 prItibena paJcolI ne devanAgarI lipi ke lipyantaraNa kA abhyAsa pratibhAgiyoM ko karAyA / orienTala risarca insTITyUTa, maisUra ke DaoN0 esa0 jagannAtha ne granthalipi ke varNavinyAsa aura mAtrAoM ke prayoga kA prakAra batAte hue granthalipi kA abhyAsa kraayaa| DaoN0 eca0ena0bhAvasAra (pUnA) ne "hastapratavidyA" sambandhita vyAkhyAna meM carcA karate hue batAyA ki kisI bhI hastaprata ke sampAdana meM bhASA aura lipi kA apanA viziSTa sthAna hotA hai| donoM kA anyonyAzrita sambandha bhI mAnA jAtA hai / Arambha meM DaoN0 je0 bI0 zAha ne vaktA DaoN0 bhAvasAra ke jJAna-vaiziSTaya ko ujAgara/udghATita kiyA / unakI zodhayAtrA kA saMkSipta paricaya dekara vAcika svAgata kiyA / 24 maI, 2007 : DaoN0 bhAvasAra ne 'inTaranezanala poliTika skripTa' viSaya para kendrita vyAkhyAna meM lipi udbhava para carcA karate hue hastaprata ke antarrASTrIya sambandha ko vyAkhyAyita kiyA / tathA saMskRta bhASA ko hastaprata ke sampAdana meM romanalipi ke DrAyAkriTikala cihnoM ke prayoga ke prakAra batAte hue samasta pratibhAgiyoM ko cihnoM kA avabodhana karAyA / Apane 'Qualities of a manuscriptologiest" viSaya para vyAkhyAna meM sUkSmAti sUkSma tattvoM ko prakAzita kiyA / jisameM zabda, dhAtu ke saMketa bhI samASTi the / Apane bhAratIya paramparA meM zabdajJAna ke tathyoM ko bhI anveSita kiyA / DaoN0 esa0 jagannAtha ne granthalipi kA mAtrAprayoga batAte hue prayukta mAtrA padoM kA abhyAsa pratibhAgiyoM ko karAyA / yathAikAra, IkAra, ukAra, UkAra, okAra, aukAra, ikArottaravartI rakAra (rUpadvaya) Adi / 25 maI, 2007 : - DaoN0 bhAvasAra (pUnA) ne apane vyAkhyAna meM zAradA, baMgAlI, devanAgarI, lipi ke varNa sAmya aura vaiSamya para prakAza DAlA / tathA kisa prakAra varNa-lekhana meM parivartana parivardhana hotA hai use vistArapUrvaka pratibhAgiyoM ko samajhAyA / DaoN0 esa0 jagannAtha ne granthalipi ke abhyAsakrama ko yathAvat jArI rakhA / jisameM 'repha' kA prayoga RkAra sUcana cihna kA avabodhana bhI pratibhAgiyoM ko karAyA / tathA hastaprata tathA mudrita pustakoM meM prApta hone vAle varNo ke parivartita svarUpoM ko bhI pratibhAgiyoM ko adhyApita kiyA /

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Vol. xxx, 2006 pANDulipiyoM aura lipivijJAna kI agrIma kAryazAlA kA ahevAla 241 26 maI, 2007 : DaoN0 bhAvasAra (pUnA) ne zAradA lipi ke varNa vikAsa kI yAtrA para carcA kI unake vividha svarUpoM ko batAyA / Apane zabda ke arthabodhana ke lie bhartRharI ke vacana upasthApita kiye - ___ saMyoga, viprayoga, sAhacarya-virodhinA, arthaprakaraNa-liMga, zabdaanya-samAdhi, aucitidezakAlAdi, ityAdeyaH hetavaH svaramAtrA ityAdayaH / tathA unakI vistAra se carcA kii| DaoN0 esa0 jagannAtha ne granthalipi kA abhyAsa pratibhagiyo ko karAyA tathA pratyeka vidyArthI se daza-daza saMskRta ke granthanAma tathA racitA tathA svayaM kA paricaya likhita rUpa meM pratibhAyigoM se karAyA / 27 maI, 2007 : ____ ela0DI0 insTyUiTa ke niyAmaka DaoN0 jitendra bI0 zAha ne "hastaprata-vijJAna" sambandhita vyAkhyAna meM una binduoM ko sparza kiyA jinakA jJAna hastaprata vidyA ke anusandhAna kartA ke lie Avazyaka hotA hai| isake antargata bhAratavarSa meM upalabdha jainahastapratabhaNDAroM ke vaiziSTya anumAnita upalabdha grantha saMkhyA Adi ko batAyA tathA durlabha hastapratoM kA nAmollekha karate hue una granthoM ke viSaya vaiziSTya tathA kartA ke viSaya meM jAnakArI dii| jinameM hemacandrAcArya, jayasiMha, bhaTTa prajJAkara gupta Adi samAviSTa the / Apane jayasiMha ke tattvopaplavasiMha ke bAre meM carcA karate hue batAyA ki vizvabhara meM mAtra eka prata cArvAka (darzana) kI hai| arcaTa ne hetubindu TIkA ke sambandha meM carcA kii| arcaTa ke grantha ke viSaya meM syAdvAda ratnAkara kI ratnAkarAvatArikA TIkA meM ullekha kiyA hai anyatra kahIM bhI sUcanA prApta nahIM hotI / DaoN0 zAha ne zvetAmbara grantha bhaNDAroM kI vizeSatAoM para prakAza ddaalaa| mIzIzaraNa ne sampUrNa bhArata varSa kI yAtrA hyenasAMga ke anukaraNa ke AdhAra para kI hai jo eka bhAratIya the| Apane paNDitapravara rAhulasAMkRtyAyana ke viSaya meM bhI carcA kI jisameM unake jJAnavaiduSya ko udghATita karate hue batAyA ki ve 50 bhASA ke jJAtA mahApaNDita the / vividha bhASAoM ke aneka granthoM kA anuvAda kiyA hai| DaoN0 esa0 jagannAtha ne samasta pratibhAgiyoM se granthalipi kA abhyAsa zyAmapaTTa (blekorDa) para karAte hue unake abhyAsa meM apekSita parimArjana bhI kiyA / aura hastaprata ke upalabdha hone vAle varNavinyAsa meM katipaya parivartanoM para bhI prakAza DAlA / DaoN0 prIti paJcolI ne samasta pratibhAgiyoM se hastaprata ke patroM kA paThanAbhyAsa tathA lipyantaraNa krvaayaa| 28 maI, 2007 : DaoN0 esa0 jagannAtha ne granthalipi ke abhyAsakrama meM pratibhAgiyoM ko eka-eka krama se zyAma bhaTTa para abhyAsa karAyA / tathA pratibhAgiyoM kI honevAlI azuddhiyoM kA pariSkAra kiyaa| DaoN0 je0 bI0 zAha ne "hastaprata-sAhitya vividhatA evaM vizeSatAe~" viSaya para kendrita bhAratIya-sAhitya vaidika, jaina, bauddha tathA anya bauddhika sampadA ke prApta prakAroM para carcA kii| vizeSataH jainAgama ke bheda tathA unake Upara likhe gaye TIkA-TippaNa Adi ke vividha prakAroM ke nAmollekha tathA garbhita viSayavastu ke AdhAra

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242 kRpAzaGkara zarmA SAMBODHI para grantha kA nAmasaMskAra Adi kI carcA kii| DaoN0 esa0 jagannAtha ne punaH tRtIya evaM caturtha kAlAMza meM pratibhAgiyoM se zyAmabhadra para saMskRta padyoM kA granthalipi meM abhyAsa kraayaa| 29 maI, 2007 : DaoN0 esa0 jagannAtha ne granthalipi meM mudrita "haristuti vyAkhyA" grantha kA paThanAbhyAsa kAryazAlA ke samasta pratibhAgiyoM ko karAyA / DaoN0 je0 bI0 zAha ne "grantha lekhanakalA evaM prakAra" viSaya para kendrita vyAkhyAna meM grantha lekhana meM pramukha padArtha-tADapatra, bhUrjapatra, tAmrapatra, kAgaja, zilApaTTa, masi (syAhI) Adi para carcA kii| pAlIbhASA meM prApta bauddha AgamoM ko zilAkhaNDa para utkIrNa kara mandira kI mUrtiyoM para pratiSThApita hone kA jikra bhI kiyaa| Apane batAyA kI Aja bhI nepAla meM kAgaja nirmANa kI prakriyA pUrvavata hai jo pAradarzI hotA hai / gujarAta vidyApITha kI sthApanA ke samaya rASTrapitA gAMdhIjI ne purAtattva vibhAga kI sthApanA bhI kI thI jisakA uddezya durlabha granthoM kA sampAdana, prakAzana, anuvAda Adi thA / DaoN0 zAha ne granthoM ke prakAra meM zUDa, paMcapATha, tripATha, dvipATha Adi hastaprata kA sAkSAtkAra slAiDsa ke mAdhyama se pratibhAgiyoM ko kraayaa| Apane sampAdana ke lie bhASA aura lipi donoM kA jJAna atyAvazyaka batAyA / 30 maI, 2007 : ___ DaoN0 kRpAzaMkara zarmA gurukulam adhyetA, rASTrIya pANDulipi mizana, ela0DI0insTiTyUTa, ahamadAbAda ne "zAradAlipi ke janmasthAna" ke viSaya meM saMkSipta meM carcA kI jisameM kalhaNa aura zAradAstotra meM zAradAlipi lekhana se pUrva kSetra kI adhiSThAtRdevI zAradA ko praNAma arpita kara apane guru pro0 trilokanAtha gaMjU ko dhyAnastha kara varNavinyAsa pratibhAgiyoM ko btaayaa| DaoN0 esa0 jagannAtha ne haristuti vyAkhyA kA vAcana pratibhAgiyoM ko karAyA / DaoN0 je0 bI0 zAha ne "DeTa oNpha menyuskripTa" viSaya para apanA vaktavya diyaa| jisameM vividha granthoM ke uddharaNoM se lekara grantha kA kAla nirdhAraNa kisa prakAra kiyA jAtA hai use vyAkhyAyita kiyaa| katipaya granthoM kI puSpikAoM se prApta sAmagrI pratibhAgiyoM ko bodhanArtha batAyI / DaoN0 zarmA kA paricaya kAryakrama ke saMyojaka pro0 kAnajIbhAI paTela ne ArzIvAdAtmaka rUpa meM diyA / usa avasara para saMsthA ke niyAmaka DaoN0 je0 bI0 zAha bhI upasthita the / 31 maI, 2007 : prathamasatra ke zubhArambha meM DaoN0 kRpAzaGkara zarmA ne zAradAlipi ke vargoM kA punaH adhyApana abhyAsa karAte hue 'A'kAra mAtrA se 'U' kAra mAtrA paryanta vargoM meM prayoga kara batAyA / DaoN0 esa0 jagannAtha ne grantha lipi ke paThanAbhyAsa kA krama pUrvavata jArI rakhA / DaoN0 prIti paJcolI ne devanAgarI ke lipyantaraNa kA prayoga pratibhAgiyoM se karAyA / caturtha kAlAMza meM puna: DaoN0 jagannAtha ne granthalipi meM upalabdha vAlmIki rAmAyaNa ke hastaprata kA paThanabhyAsa karavAyA tathA upalabdha hone vAle vargoM ke parivartana parivardhanoM kA sAkSAtkAra karAyA /

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Vol. XXX, 2006 pANDulipiyoM aura lipivijJAna kI agrIma kAryazAlA kA ahevAla 243 1 jUna, 2007 : DaoN0 kRpAzaMkara zarmA ne zAradAlipi ke saMyukta varNo kA prayoga pratibhAgiyoM se karavAyA aura kucha zabdoM kA zyAmapaTTa para lekhana kara pratibhAgiyoM se uccarita karavAyA / DaoN0 esa0 jagannAtha ne granthalipi kA krama yathAvata jArI rakhA / DaoN0 jI0 be0 zAha ne 'lekhanakalA evaM prakAra' viSaya kA krama pUrvavata jArI rakhA / jisameM granthAna, AdivAkya, antimavAkya, prazasti, samAptidarzaka Adi / saMzodhana ke saMketa-pAThabheda, pAThAntara, patitapATha, dviguNitapATha-bhraSTapATha-azuddhapATha, do pAThaparaMparA aadi| Apane jainadharma meM pracalita vAcanAtrayI kA bhI ullekha kiyaa| DaoN0 zAha ne hastaprata lekhana ke sAdhana-sampati para bhI carcA kI / DaoN0 jagannAtha ne punaH granthalipi kA abhyAsakrama jArI rakhA / 2 jUna, 2007 : ____DaoN0 kRpAzaMkara zarmA ne zAradAlipi ke adhyApita pATha kA punaH pratibhAgiyoM ko abhyAsa karAyA / DaoN0 esa0 jagannAtha ne granthalipi kA paThanAbhyAsa yathAvat jArI rakhA / zrI vismaya eca0 rAvala ne 'The care and Hendling of MSS' viSaya para kendrita vyAkhyAna meM dainandina prayoga meM granthAlaya/saMgrahAlaya meM hastaprata athavA pustakoM ke adhyayana karate samaya reMka se kisa prakAra nikAlanA, pakaDanA cAhie ve saba bAte batAI / DaoN. jagannAtha ne granthalipi kA abhyAsa yathAvat jArI rakhA / 3 jUna, 2007 : DaoN0 kRpAzaMkara zarmA ne zAradAlipi ke saMyukta varNoM ke katipaya zabda prayoga karate hue pratibhAgiyoM ko varNoM ke saMyukta svarUpoM kA sAkSAtkAra karAyA / DaoN jagannAtha ne granthalipi kA abhyAsakrama pUrvavat jArI rkhaa| zrI vismaya rAvala ne "hastaprata ke lie prakAza (vidyuta) abhizApa hai yA varadAna" viSaya para kendrita vyAkhyAna meM batAyA kI hastaprata ke adhyayana/anusandhAna/ saMrakSaNa ke samaya AvazyakatA se adhika prakAza abhizApa hai / aura AvazyakatAnusAra prakAza kA upayoga varadAna hai / DaoN0 jagannAtha ne hastaprata ke lie upayukta/upayogI katipaya chandoM kI jAnakArI pratibhAgiyoM ko upalabdha karAyI / . 4 jUna, 2007 : DaoN0 kRpAzaMkara zarmA ne zAradAlipi ke abhyAsa kA krama jArI rakhA / DaoN0 esa0 jagannAtha ne pratyeka pratibhAgiyoM ko maJca para AhUta kara svecchika vAkyoM kA svahasta lekhana zyAmapaTTa para prayoga karavAyA / DaoN0 je0bI0 zAha ne hastaprata lekhanakalA ke prakAra viSaya se saMbaddha tathyoM meM jainaparamparA, granthalekhana ki vidhi, padArtha tathA lehiyA ke guNa aura doSoM para vistAra se carcA kii| Apane AcArya

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244 kRpAzaGkara zarmA SAMBODHI pravara yazovijayajI ke "dravyaguNa paryAyano rAsa" nAmaka grantha kA bhI jikra kiyaa| punaH DaoN0 esa0 jagannAtha ne caturtha kAlAMza meM granthalipi kA abhyAsa yathAvat jArI rakhA / 5 jUna, 2007 : DaoN0 gautama paTela gujarAta saMskRta-sAhitya akAdamI, gAMdhInagara ke pUrvAdhyakSa aura saMskRta sevA samiti ke adhyakSa, ahamadAbAda ne 'Critical Editing of Kumarsambhav (With commentry)' viSaya para kendrita vyAkhyAna meM sabhIkSAtmaka saMskaraNa karate samaya jina siddhAntoM kA dhyAna rakhA jAtA hai unheM svAnubhava se vallabhadeva kI TIkA, sAyaNabhASya kI dIpikA TIkA ke uddharaNa se prastuta kiyA / DaoN0 jagannAtha ne granthalipi kA abhyAsa yathAvat jArI rakhA / tathA nandInAgarI ke akaMjJAna kA avabodhana karAyA / DaoN0 je0 bI0 zAha ne hastaprata ke kAlanirdhAraNa kI sahAyaka sAmagrI para prakAza DAlA / jaise-kAgaja, mApa, chidra, lAlarekhA, masi, geru aadi| ukta tathyoM ke AdhAra para grantha kI prAcInatA kA mUlyAMkana kiyA jAtA hai / DaoN0 paTela kA paricaya svAgata pro0 vijaya paNDayA ne kiyA aura unakI anusandhAna yAtrA para prakAza DAlA / 6 jUna, 2007 : DaoN0 gautama paTela ne 'sampAdana ke vividha tattva' viSaya para apanA vyAkhyAna dete hue batAyA ki sampAdaka ko sampAdya kiye jAne vAle grantha kI bhASA-vyAkaraNa kA jJAna atyAvazyaka hai / vyAkaraNa bhASA ke dvArA hI grantha ke padaccheda, padAnvaya vyavasthita aura zuddha hogA / jo arthasphuTana vAlA hogA / DaoN0 ratana parimU, niyAmaka, ela0DI0 myujiyama ne sacitra uttarAdhyayana sUtra kI hastaprata ke katipaya citroM ke mAdhyama se bhAratIya citrakalA kA svarUpa batAte hue gujarAtI citrakalA kI zailI ke rupAyana ko yathAsthiti udghATita karane kA prayAsa batAyA / DaoN0 je0 bI0 zAha ne sUcIpatra viSaya se sambandha vyAkhyAna meM hastaprata kI mAhitI, pratakramAMka, mahattAsUcaka cihna, granthanAma, saMvat, sthiti, lipi, prataprakAra Adi samajhAyA / Apane aMka mUlaka pATha, padaccheda muktapATha Adi para vistAra se prakAza DAlate hue| mahArAjabhoja ke dhanapAlakRta tilakamaJjarI se sambaddha AkhyAna ko bhI udghATita kiyA / 7 jUna, 2007 : DaoN0 je0 bI0 zAha ne bhAratIya saMvatsara paramparA para carcA ki jisameM vikramasaMvat, buddhasaMvat, lakSmaNasena saMvat, vIrasaMvat, vallabhIsaMvat, saptarSisaMvat, zakasaMvat Adi ke svarUpa meM honevAle parivartana kI bhI carcA kii| DaoN0 ratana parimU ne sacitra kalpasUtra ko AdhAra banAkara apane vyAkhyAna meM bhAratIya citrakalA meM gujarAta kI citrakalA ke vaiziSTya ko prakAzita kiyA jisameM citra aura AkhyAna kA samanvaya hastaprata meM vizeSa ullekhya thaa| DaoN0 zyAma sundara nigama, nidezaka, kAverI zodhasaMsthAna, ujjaina ne purAlipizAstra para apanA vyAkhyAna dete hue batAyA ki bhArata varSa ko lipi ne joDe rakhA hai / lipi saMskRti hai gaurava hai /

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Vol. xxx, 2006 pANDulipiyoM aura lipivijJAna kI agrIma kAryazAlA kA ahevAla pA 245 brAhmIlipi saMsAra kI sabase prAcIna lipi hai| isameM samagratA hai| Apane zrIlaMkA ke 12 vI zatA0 kA eka dazaka pUrva prApta abhilekha kA jikra bhI kiyaa| tathA vizvabhara kI lipi kA nAmollekha kiyaa| DaoN0 nigama kA svAgata va paricaya saMsthA ke niyAmaka DaoN0 je0bI0 zAha ne kiyaa| 8 jUna, 2007 : ___DaoN0 zyAma sundara nigama ne brAhmIlipi ke udgama viSaya para vyAkhyAna diyA jisameM Apane bhAratIya tathA bhAratetara manISiyoM dvArA parAmRSTa vicAroM ko samajhAyA / ve nAma isa prakAra haiM-jemsapriMsepa, kanidhama, meksamUlara, barnela, byUlara, DeviDa girijara, bebara, helenI tathA gikI (TikI) / Apane svadezI utpati kA siddhAnta bhI batAyA (1) hindustAna se yaha lipi hai / (2) draviDa se hai-(eDavarDa thAmasa) (3) Arma haikanidhaMma. DADasanalesena / DaoN0 je0 bI0 zAha ne Jain Manuscript Treasure of the Brithish Library ke katipaya sacitrahastaprata ke bAre meM carcA kI / jisameM kalpasUtra ke saMzodhaka cihnoM kA yathAsthiti udghATana kiyA / Apane citroM meM upalabdha bhagavAna mahAvIra ke ekAdaza ziSyoM ke citroM ko savyAkhyAna vyAkhyAyita kiyA / Apane saMzodhana paddhati ke viSaya meM bhI saMkSepa meM carcA kii| 9 jUna, 2007 : DaoN0 zyAmasundara nigama ne brAhmI lipi ke svara, vyaJjana, varNamAlA kA lekhana kara pratibhAgiyoM ko mAtrAoM ke svarUpa ko prakAzita kiyA / Apane pratyeka pratibhAgiyoM ko zyAmapaTTa para bulAkara brAhmI ke vargoM meM mAtrAprayoga karavAyA / tatpazcAt bhAratIya lipiyoM kA vargIkaraNa kiyA jisameM kSetrIyalipi, prAMtIyalipi, jAtIyalipi, sAmpradAyikalipi, citrAtmakalipi, saMketalipi tathA lipiyoM kI zailiyoMutkSepa, nikSepa, prakSepa Adi kI bhI carcA kii| DaoN0 prIti paJcolI ne devanAgarI lipi ke lipyantaraNa ke niyamoM ko sabhI pratibhAgiyoM ko btaayaa| DaoN0 ke0 bI0 zAha, nivRtta prAdhyApaka, gujarAtI sAhitya, ahamadAbAda ne madhyakAlIna gujarAtI sAhitya kA pATha-samIkSA viSaya para apanA vyAkhyAna diyA / jisameM padaccheda, pAThanirdhAraNa Adi tattvoM ko sparza kiyaa| 10 jUna, 2007 : DaoN0 zyAmasundara nigama ne brAhmIlipi ke abhilekha kA lipyantaraNa pratibhAgiyoM se karavAyA aura brAhmIlipi ke vikAsa kI yAtrA batAI / guptakAlIna brAhmI ke pravAha dvArA uttarabhAratIya tathA dakSiNa bhAratIya ko bhI vyAkhyAyita kiyaa| DaoN0 ke0 bI0 zAha ne 'hastaprata sampAdana kI prakriyA' viSaya para pravacana dete hue hastaprata saMzodhana ke niyamoM para vistAra se carcA kii| DaoN0 je0 bI0 zAha ne 'saMzodhana paddhati ke niyama' viSaya para carcA karate hue hastaprata meM upalabdha honevAle sAMketika cihnoM kA tAtparya aura upayogI tathyoM ko prakAzita kiyaa| Apane jainAgama ke saMzodhana ke upAdeya niyamoM para vizeSarUpa se carcA kii|

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246 kRpAzaGkara zarmA SAMBODHI 11 jUna, 2007 : DaoN0 zyAmasundara nigama ne brAhmI lipi ke vikAsakrama kI yAtrA ko vyAkhyAyita karate hue mandasaura se prApta abhilekhapatra kI chAyAprata kA varNajJAna karAte hue sabhI pratibhAgiyoM se usakA yathAvAcana abhyAsa krvaayaa| Apane kuTilalipi se udbhUta zAradA tathA nAgarI lipidvaya para carcA kI tathA lipiyoM kI zailI tathA vividha lipiyoM ke nAmollekha kiyA / pro0 bombevAlA pIramohammada zAha rojA ke TrasTI ne 'Manuscriptology in Arbi Parasian and Urdu Literature' viSaya para kendrita vyAkhyAna meM batAyA ki sultAna ahamadazAha kI lAibrerI meM 4000 grantha the Aja jo lupta prAya hai| cAMca, gujarAta meM do aisI masjide haiM jo pUrNa bhAratIya sthApatyakalA para AdhArita hai| dIvAnejalAlI nAmaka pustaka kA eDiTiMga svayaM pro0 bombevAlA ne kiyA hai| pro0 kIrtidAbena zAha gujarAta yunivarsiTI, ahamadAbAda ke gujarAtI viSaya ke prAdhyApikA ne 'madhyakAlIna gujarAtI sAhitya saMzodhana saMpAdana' viSaya para apanA pravacana kendrita rakhA jisameM Apake dvArA ukta viSaya ke sUcIpatra tathA saMzodhana viSayaka jAnakArI upalabdha krvaayii| Apane "arabada kharabada dhUdhUkAra na, hotA uDapati na hotA bhAga" para carcA kara virAma diyaa| 12 jUna, 2007 : DaoN0 prIti paJcolI ne lipyantaraNa ke niyama batAte hue hastaprata meM prayukta cihnoM ke prakAra batAte hue unheM vyAkhyAyita kiyA / jaise pAThaparAvRttidarzaka cihna, patitapAThadarzakacihna svara saMdhya darzakacihna, haMsapAda aadi| pro0 bombevAlA ne arabI, parziyana hastaprata-sAhitya para carcA kI jisameM usake prakAra, yathA-khata, naskha, nastAlIka Adi kI vyAkhyA prastuta kii| Apane batAyA ki arabI kI hastaprata ko naskha kahA jAtA hai / urdU kI pustaka ko nastAlika kahA jAtA hai / Apane lekhaka ke lie kAtiba tathA adhyApaka ke lie Aliba zabda pracalita honA batAyA / pro0 kItidA zAha (ahamadAbAda) ne hastaprata viSayaka sAmAnya carcA kI / Apane aneka upayogI pustakoM kI jAnakArI dI / yathA-sAhitya saMzodhana kI mUla paddhati (jambU vyAsa), sAhityasaMzodhana kI paddhati ke mUla tathyoM (sI0bI0 mahetA), madhyakAlIna gujarAtI zabdakoza, gujarAtI sAhityakoza meM premaladAsa kI racanAoM kA prakAzana hai / tathA aneka upayogI carcA kii| pro0ratana parimU ne 'sacitra zrIpAlarAsa' ke upalabdha citroM ke sAtha mUla grantha ke paraspara sambandhoM ko yathAcitra vyAkhyAyita kiyA / 13 jUna, 2007 : rASTrIya pANDulipi mizana evaM ela0DI0 insTiTyUTa ke saMyukta kAryakrama ke antargata dinAMka 13-6-2007 ke zaikSaNika yAtrApravAsa meM gujarAta rAjya kI itihAsa saMskRti aura kalAsthApatya kA samujjjavala citra moDherA sthita sUryamandira kA sUkSmatA se avalokana kara adhyayana kiyA aura usake vaiziSTya se avagata hue / tadanantara pATaNa sthita vizvaprasiddha rANI kI vApI kA avalokana kiyA /

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Vol. xxx, 2006 pANDulipiyoM aura lipivijJAna kI agrIma kAryazAlA kA ahevAla 247 usake kalAvaibhava sthApatya ko gahanatA se adhyayana kiyA tathA usake kalA aura tatsandarbhita aitihAsikavRtta kI vistRta jAnakArI hemacandrAcArya uttara gujarAta vizvavidyAlaya ke pro0 mukundabhAI ne dii| sabhI pratibhAgiyoM ne hemacandrAcArya jJAna bhaNDAra, pATaNa ke hastaprata saMgraha kA darzana kiyA unake lekhana, sAdhana sampatti Adi ke bAre meM bhI jAnakArI hAsila kI / pUre eka divasa kA zaikSaNika yAtrApravAsa itihAsa, saMskRti aura purAtattvavidyA Adi ke sabhI adhyetAoM ke lie avazyameva upAdeya tathA sahAyaka siddha rahA / yAtrA-pravAsa meM kAryakrama ke saMyojaka pro0 kAnajIbhAI paTela tathA pro0 kanubhAI zAha bhI sAtha rhe| 14 jUna, 2007 : DaoN0 bAlAjI gaNorakara, nidezaka, bI0ela0 insTiTayUTa, dillI ne "Adhunika jamAne meM hastaprata ke sUcIkaraNa paddhati' viSaya para apanA vaktavya prastuta kiyaa| jisameM Apane sUcIkaraNa ke bhautika svarUpa para carcA karate hue vyAvahArika jAnakArI dii| DaoN0 azokakumArasiMha, prophesara, bI0ela0 insTiTayUTa, dillI ne 'niyuktiyoM ke sandarbha meM pAThabheda eka vimarza' viSaya para carcA karate hue kisa prakAra ke pAThantara prApta ho sakate hai una binduoM ko prakAzita kiyA jaise zabdoM ke krama parivartana bhAva ko yathAvat rakhate hue zabda ke prakAra, prAkRta vyAkaraNa meM upalabdha vyAkaraNa, svara-vyaJjana parivartana tathA zabda tathA dhAturUpa meM antara tathA lipikAra dvArA vyaJjanacyuti aura atirikta vyaJjana ke samAveza aadi| DaoN. siMha ne katipaya uddharaNoM ko bhI yatheSTa upasthApita kiyA / jaise vAlA maMdA kiDDA (bAlAkiDDA maMDA) micchata cittassa (aNNANa citassa) / pro0 ratana parimU (ahamadAbAda) ne sacitra gItagovinda ke sandarbha meM carcA karate hue usameM garbhita saMyoga-viyoga, saMyoga-vipralambha Adi ke sacitra vyAkhyAna ke tathyoM ko udghATita kiyA / DaoN0 pI0sI0 zAha ne 'Globalization and inside the Indian Manuscripts viewing the invisible' viSaya para vyAkhyAna dete hue vaijJAnika takanIka (kampyUTarIkaraNa) se hastaprata kA saMrakSaNa aura sUcanA praudyogikI (inTaraneTa) se hastaprata mAhitI prApti ke viSaya meM carcA kI / pro0 zAha kA svAgata va paricaya DaoN0 je0bI0 zAha ne kiyaa| 15 jUna, 2007 : Aja prathama kAlAMza meM DaoN0 bAlAjI gaNorakara ne hastapratoM ke sUcIkaraNa viSaya para apanA vyAkhyAna prastuta kiyA / DaoN azokasiMhajI ne pANDulipi sampAdana meM chandoM kI upayogitA niyukti sAhitya ke sandarbha meM viSaya ko AdhAra banAkara apanA vyAkhyAna prastuta kiyA / Apane prAkRta meM gAthA chanda ke udAharaNa dekara pAThabhedoM se avagata karAyA / "Agaivi saMskRtetara bhASAsu gAtA saMjJeti gAthA lakSaNAni" (A0 hemacandra) / Apane "jaina vyAkhyAoM me uddharaNoM kA svarUpa" viSaya para bhI apanA vyAkhyAna pradarzita kiyaa| DaoN0 pI0sI0 zAha ne evaM0 DaoN0 suyaza ne hastapratoM evaM hastaprata bhaNDAroM ke saMrakSaNa evaM viSayavastu ke saMrakSaNa hetu banAe hue saoNphTaveyara se avagata karAyA /

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248 kRpAzaGkara zarmA SAMBODHI 16 jUna, 2007 : DaoN0 bAlAjI gaNorakara, (dillI) ne hastapratoM ke paJjIkaraNa evaM hastaprata lekhana ke samaya aura sthAna nirdhAraNAdi viSayoM para apanA vyAkhyAna prastuta kiyA / dvitIya kAlAMza meM DaoN. azoka siMha ne "hastaprata lipikAra aura pATha saMskRta TIkAkAroM kI draSTi meM" viSaya para apanA vyAkhyAna prastuta kiyA gauDa prAcya aura kAzI nAmaka kSetro ke AdhAra para hastapratoM ke nAmoM se avagata karAyA / tRtIya evaM caturtha kAlAMza meM DaoN0 jitendra bI0 zAha ne nezanala mizana phora menyuskrIpTa kI sIDI ke mAdhyama se mizana kI gatividhiyoM se avagata karAyA evaM hastapratoM ke saMrakSaNa hetu niyukta vividha saMsthAoM ke prayAsoM se avagata karAyA aura pratibhAgiyoM ke praznoM ke javAba diye / Apane kailAza mAnasarovara kI yAtrA ke samaya liye hue prAkRtika citroM evaM tibbata aura lhAsI meM sthita hastaprata bhaNDAroM kI vividha mAhItiyoM se avagata karAyA jo ki atyaMta mahattvapUrNa aura jJAnavardhaka evaM mArgadarzaka siddha rahA / yaha kAryakrama hamAre 40 divasIya kAryazAlA ke vyAkhyAnamAlA ke antima divasa ke antima kAlAMza meM Ayojita thaa| jisameM bhAratIya saMskRti evaM paramparA ke vividha rUpoM ko jAnane kA avasara prApta huaa| samApana vidhi dinAGka 17 jUna 2007 prAtaH 10 baje rASTriya pANDulipi mizana (bhArata sarakAra), naI dillI aura ela0 DI0 insTiTyUTa oNpha inDolaoNjI ke saMyukta upakrama uccastarIya kAryazAlA pANDulipivijJAna evaM purAlipizAstra kI samApana vidhi pro0 ena0 vI0 vasANI, kulapati, niramA yunivarsiTI, ahamadAbAda aura DaoN0 bholAbhAI paTela evaM saMsthA ke mAnad saciva zeThazrI zreNikabhAI ke Atithya meM sampanna huii| kAryakrama kA zubhAraMbha jaina sAdhvI ke maMgalAcaraNa tathA DaoN0 prIti paJcolI ke vaidika maMgalAcaraNa ke sAtha huA / isI daurAna hastaprata vidyA ke saMrakSaNa, saMvardhana, pracAra-prasAra hetu hemacandrAcArya jJAnabhaNDAra, pATaNa ke pramukha TrasTI evaM saMskRtipremI zrI yatInabhAI zAha kA sAla aura puSpaguccha se sanmAna kiyA gayA / 40 divasa kI kAryazAlA kA vistRta prativedana saMsthA ke niyAmaka DaoN0 jitendrabhAI zAha ne prastuta kiyA evaM atithioM kA svAgata vacana bolA / pratibhAgiyoM meM se DaoN0 mayUrIbena bhATIyA, zrI bhArgava jAnI, zrI zaileSa joSI evaM zrImatI rasIlAbena kaDIyA ne kAryakrama kI saphalatA aura apane anubhava ko prastuta kiyaa| isa avasara para DaoN. vijaya paMDyA, DaoN. dInAnAtha zarmA, zrI nitInabhAI nANAvaTI evaM aneka nagara ke gaNamAnya nAgarika upasthita the / kAryakrama kA saMcAlana pro0 kAnajIbhAI paTela ne kiyA aura AbhArapradarzana pro0 kanubhAI zAha ne mAnA /

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L. D. Series : Latest Publications 135 128 Sastravarta Samuccaya of Acarya Haribhadra Suri with Hindi translation Notes & Introduction by Dr. K.K.Dixit P.P. 272 (2001) 185 129 Temple of Mahavira Osiyaji - Monograph by Dr. R.J.Vasavada P.P. 30 + Plates 61 (2001) 360 130 Bhagwaticurni - Ed. Pt. Rupendra kumar Pagariya P.P. 120 (2002) 131 Abhidha - Dr. Tapasvi Nandi P.P. 84 (2002) 120 132 A Lover of Light amoung Luminaries : Dilip Kumar Roy Dr. Amrita Paresh Patel P.P. 256 (2002) 220 133 Sudansana-cariyam Dr. Saloni Joshi P.P. 8 + 110 (2002) 180 134 Sivaditya's Saptapadarthi with a commentary by Jinavardhana Suri Ed. Dr J. S. Jetly P.P. 24 + 96 (2003) 110 135 Paniniya Vyakarana - Tantra, Artha aur Sambhasana Sandarbha Dr. V. M. Bhatt P.P. 88 (2003) 136 Kurmasatakadvayam, Translation with select Glossary - Dr. V. M. Kulkarni Introduction by Dr. Devangana Desai P.P. 85 (2003) 100 900 137 Catalogue of Sanskrit and Prakrit Manuscripts Vol. V 138 Catalogue of Sanskrit and Prakrit Manuscripts Vol. VI 700 600 139 Mahavira's Words Translation from the German with much added material by W.Boll'ee and J. Soni 600 140 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.T 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. 676 650 650 700 Our Forthcoming Publications Haribhadra Suri's Yogasataka Sambodhi Vol. XXXI

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